وَ الْمِقْدَادِ أَشْيَاءَ مِنْ تَفْسِيرِ الْقُرْآنِ وَ الْأَحَادِيثِ عَنِ النَّبِيِّ صلى اللّٰه عليه و آله ثُمَّ ذَكَرَ نَحْواً مِمَّا مَرَّ إِلَى قَوْلِهِ حَتَّى إِنْ كَانُوا لَيُحِبُّونَ أَنْ يَجِي ءَ الْأَعْرَابِيُّ أَوِ الطَّارِي فَيَسْأَلَهُ صلى اللّٰه عليه و آله حَتَّى يَسْمَعُوا وَ كَانَ لَا يَمُرُّ بِي مِنْ ذَلِكَ شَيْ ءٌ إِلَّا سَأَلْتُ عَنْهُ وَ حَفِظْتُهُ فَهَذِهِ وُجُوهُ مَا عَلَيْهِ النَّاسُ فِي اخْتِلَافِهِمْ وَ عِلَلِهِمْ فِي رِوَايَاتِهِمْ.

did not ask him and did not seek understanding, and they liked that some bedouin or passer-by would come and question the Prophet so that they might hear; and I was the only one who asked about all matters and preserved them. These are the grounds of people's disagreement and the cause of the difference in their narrations and their interpretation.

إيضاح: سيأتي الخبر بتمامه في باب العلة التي من أجلها لم يغير أمير المؤمنين عليه السلام بعض البدع قوله عليه السلام حقا و باطلا و صدقا و كذبا ذكر الصدق و الكذب بعد الحق و الباطل من قبيل ذكر الخاص بعد العام لأن الصدق و الكذب من خواص الخبر و الحق و الباطل يصدقان على الأفعال أيضا و قيل الحق و الباطل هنا من خواص الرأي و الاعتقاد و الصدق و الكذب من خواص النقل و الرواية قوله عليه السلام محكما و متشابها المحكم في اللغة هو المضبوط المتقن و يطلق في الاصطلاح على ما اتضح معناه و علی ما كان محفوظا من النسخ أو التخصيص أو منهما معا و علی ما كان نظمه مستقيما خاليا عن الخلل و ما لا يحتمل من التأويل إلا وجها واحدا و يقابله بكل من هذه المعاني المتشابهة قوله عليه السلام و وهما بفتح الهاء مصدر قولك وهمت بالكسر أي غلطت و سهوت و قد روي وهما بالتسكين مصدر وهمت بالفتح إذا ذهب وهمك إلى شي ء و أنت تريد غيره و المعنى متقارب قوله عليه السلام فليتبوأ صيغة الأمر و معناه الخبر كقوله تعالى قُلْ مَنْ كانَ فِي الضَّلالَةِ فَلْيَمْدُدْ لَهُ الرَّحْمنُ مَدًّا قوله عليه السلام متصنع بالإسلام أي متكلف له و متدلس به غير متصف به في نفس الأمر قوله عليه السلام لا يتأثم أي لا يكف نفسه عن موجب الإثم أو لا يعد نفسه آثما بالكذب على رسول اللّٰه صلى اللّٰه عليه و آله و كذا قوله لا يتحرج من الحرج بمعنى الضيق قوله عليه السلام و قد أخبر اللّٰه عز و جل عن المنافقين أي كان ظاهرهم ظاهرا حسنا و كلامهم كلاما مزيفا مدلسا يوجب اغترار الناس بهم و تصديقهم فيما ينقلونه عن النبي صلى اللّٰه عليه و آله و يرشد إلى ذلك أنه سبحانه خاطب نبيه صلى اللّٰه عليه و آله بقوله وَ إِذا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسامُهُمْ أي لصباحتهم و حسن منظرهم وَ إِنْ يَقُولُوا تَسْمَعْ لِقَوْلِهِمْ أي تصغي إليه لذلاقة ألسنتهم قوله عليه السلام فولوهم الأعمال أي أئمة الضلال بسبب وضع الأخبار أعطوا هؤلاء المنافقين الولايات و سلطوهم علی

The hadith will come in full in the chapter on the reason for which the Commander of the Faithful, peace be upon him, did not change some of the innovations. "Haqqan wa batilan wa sidqan wa kadhiban": the mention of truthfulness and lying after truth and falsehood here is of the kind of mentioning the particular after the general, since truthfulness and lying are properties of report, while truth and falsehood apply to actions as well. It has been said: truth and falsehood here are properties of opinion and belief, and truthfulness and lying are properties of transmission and narration. "Muhkaman wa mutashabihan": "muhkam" in the language is said of something well-ordered and firmly made, and in the technical sense is applied to something whose meaning is clear and plain, and to something preserved from abrogation or specification or both; and it is applied also to something having sound order and free of defect; and to something that admits of no interpretation but one aspect. In opposition to all these senses the word "mutashabih" is used. "Wa wahman" is read in two ways: "wahaman", the verbal noun of "wahimta", meaning to err and to be inadvertent; and "wahman", the verbal noun of "wahamta", meaning to imagine, when the imagination goes toward something while the thing sought is something else. Both senses are close to one another. "Fa-l-yatabawwa'" is an imperative in form but its sense is a report, like the verse: "Say: whoever is in error, the Merciful extends to him an extension, until, when they see what they are promised — either the punishment or the Hour — they will know whose station is worse and whose force is weaker." "Mutasanni' bi-l-islam" means he forces himself with difficulty to observe the rulings of Islam and outwardly attaches himself to Islam while he is not truly characterised by Islam. "La yata'aththam" means he does not restrain himself from the causes of sin, or does not count himself a sinner for ascribing lies to the Messenger of God, may God bless him and his family. "La yataharraj" is from the root "haraj", meaning narrowness. "Wa qad akhbara Allah 'azza wa jall 'an al-munafiqin" means that God has given notice that the outward state of the hypocrites is a goodly outward; and their words are adorned and deceiving words that cause people to be deceived and to credit the hadiths they relate from the Prophet, may God bless him and his family. On this matter God the Exalted instructed His Prophet and said: "When you see them, their bodies please you" — that is, because their outward is goodly and their faces cheerful. "Fa-wallawhum al-a'mal" means that the leaders of misguidance, by means of this group of hypocrites and because of their forged reports, gave them rule and set them over the people.