الناس و يحتمل العكس أيضا أي بسبب مفتريات هؤلاء المنافقين صاروا والين على الناس و صنعوا ما شاءوا و ابتدعوا ما أرادوا و لكنه بعيد قوله عليه السلام ناسخ و منسوخ قال الشيخ البهائي رحمه اللّٰه خبر ثان لإن أو خبر مبتدأ محذوف أي بعضه ناسخ و بعضه منسوخ أو بدل من مثل و جره على البدلية من القرآن ممكن فإن قيام البدل مقام المبدل منه غير لازم عند كثير من المحققين قوله عليه السلام و قد كان يكون اسم كان ضمير الشأن و يكون تامة و هي مع اسمها الخبر و له وجهان نعت للكلام لأنه في حكم النكرة أو حال منه و إن جعلت يكون ناقصة فهو خبرها قوله عليه السلام و قال اللّٰه لعل المراد أنهم لما سمعوا هذه الآية علموا وجوب اتباعه صلى اللّٰه عليه و آله و لما اشتبه عليهم مراده عملوا بما فهموا منه و أخطئوا فيه فهذا بيان لسبب خطاء الطائفة الثانية و الثالثة و يحتمل أن يكون ذكر الآية لبيان أن هذه الفرقة الرابعة المحقة إنما تتبعوا جميع ما صدر عنه صلى اللّٰه عليه و آله من الناسخ و المنسوخ و العام و الخاص لأن اللّٰه تعالى أمرهم باتباعه في كل ما يصدر عنه قوله عليه السلام فيشتبه متفرع على ما قبل الآية أي كان يشتبه كلام الرسول صلى اللّٰه عليه و آله علی من لا يعرف و يحتمل أن يكون المراد أن اللّٰه تعالى إنما أمرهم بمتابعة الرسول صلى اللّٰه عليه و آله فيما يأمرهم به من اتباع أهل بيته و الرجوع إليهم فإنهم كانوا يعرفون كلامه و يعلمون مرامه فاشتبه ذلك على من لم يعرف مراد اللّٰه تعالى و ظنوا أنه يجوز لهم العمل بما سمعوا منه بعده صلى اللّٰه عليه و آله من غير رجوع إلى أهل بيته قوله عليه السلام ما عنى اللّٰه به الموصول مفعول لم يدر و يحتمل أن يكون فاعل يشتبه قوله عليه السلام و لا يستفهمه أي إعظاما له قوله عليه السلام و الطاري أي الغريب الذي أتاه عن قريب من غير أنس به و بكلامه و إنما كانوا يحبون قدومهما إما لاستفهامهم و عدم استعظامهم إياه أو لأنه صلى اللّٰه عليه و آله كان يتكلم على وفق عقولهم فيوضحه حتى يفهم غيرهم قوله عليه السلام فيخليني فيها من الخلوة يقال استخلى الملك فأخلاه أي سأله أن يجتمع به في خلوة ففعل أو من التخلية أي يتركني أدور معه قوله عليه السلام أدور معه حيثما دار أي لا أمنع عن شي ء من خلواته أدخل معه أي مدخل يدخل فيه و أسير معه أينما سار أو المراد أني كنت محرما لجميع أسراره قابلا لعلومه أخوض معه في كل ما يخوض فيه من

And the reverse is also possible — that is, this group of hypocrites, by their fabrications, became rulers over the people, did whatever they wished and introduced whatever innovation they pleased; but this sense is far-fetched. "Nasikh wa mansukh": al-Shaykh al-Baha'i, may God have mercy on him, said that this clause is a second predicate of "inna", or the predicate of an omitted subject, the original being "ba'duhu nasikh wa ba'duhu mansukh"; or it is in apposition to the word "mithl". The genitive case of "nasikh wa mansukh" may be on account of apposition to the word "Qur'an", since the standing of the substitute in place of that for which it is substituted is not, in the view of most investigators, necessary. "Wa qad kana yakun": the noun of "kana" is the pronoun of the matter, and the complete "kana" with its noun is the predicate of "kana". "Wa lahu wajhan" is an adjective of "kalam", since it is in the position of an indefinite, and it is also possible that it is a circumstantial qualifier of "kalam". And if you take "yakun" as defective, "lahu wajhan" becomes the predicate of "yakun". "Wa qala Allah": perhaps what is meant is that when the hypocrites heard this verse they knew the obligation of following the Messenger of God, may God bless him and his family; then when the Messenger's intent became doubtful to them, they acted upon what they had understood and erred in their own understanding. And this is an explanation of the cause of the error of the second and third groups. It is also possible that the Qur'anic verse is mentioned here to explain that this fourth group acted upon and followed everything that had come from the Prophet, may God bless him and his family — abrogating and abrogated, general and particular — because God the Exalted had commanded obedience in everything that issues from the Messenger of God, may God bless him and his family. "Fa-yashtabih": this matter is a corollary of the preceding verse, that is, the Messenger's words became doubtful to one who had no knowledge; and it is possible that the intent is that God the Exalted commanded people to follow His Messenger in his command to follow and refer to his People of the House, since they knew the Messenger's speech and understood his intent, and this became doubtful to one who did not know God's intent, and they supposed that it was permissible for them to act upon what they had heard from the Messenger of God, may God bless him and his family, without referring to his People of the House. "Ma 'ana Allah bihi": "ma" is relative and is the object of "lam yadri", and it is possible that it is the subject of "yashtabih". "Wa la yastafhimuhu": out of reverence for the Messenger of God, may God bless him and his family, they did not ask him for clarification. "Tari'" means a stranger far from his homeland who would come to the Messenger of God, may God bless him and his family, and was not familiar with him or with his words. People liked a bedouin or a newcomer to come to the Messenger of God, may God bless him and his family — either because of their questions and because they did not hold him in such awe, or because he would speak and explain to the measure of their understanding so that others too might understand. "Fa-yukhlina fiha": this word is from the root of seclusion; it is said "istaghna al-malik fa-akhlahu", that is, he asked the king for a private audience so as to be alone with him in one place, and he granted it. Or this word is from the root of "takhliya", that is, they would leave me with him so that I might always be in his company. "Adur ma'ahu haythuma dar" means I was not kept from any of his private sessions; wherever he entered I entered too, wherever he moved about I moved about too. Or the intent is that I was the confidant of his secrets and was fit for his sciences. Wherever he went deep into