عَلَی دِينِ اللَّهِ وَ طَرِيقَتِهِ إِلَّا مِنْ تَحْتِ حَدِّ السَّيْفِ فَوْقَ رِقَابِكُمْ إِنَّ النَّاسَ بَعْدَ نَبِيِّ اللَّهِ صلى اللّٰه عليه و آله رَكِبَ اللَّهُ بِهِ سُنَّةَ مَنْ كَانَ قَبْلَكُمْ فَغَيَّرُوا وَ بَدَّلُوا وَ حَرَّفُوا وَ زَادُوا فِي دِينِ اللَّهِ وَ نَقَصُوا مِنْهُ فَمَا مِنْ شَيْ ءٍ عَلَيْهِ النَّاسُ الْيَوْمَ إِلَّا وَ هُوَ مُحَرَّفٌ عَمَّا نَزَلَ بِهِ الْوَحْيُ مِنْ عِنْدِ اللَّهِ فَأَجِبْ يَرْحَمُكَ اللَّهُ مِنْ حَيْثُ تُدْعَى إِلَى حَيْثُ تَرْعَى حَتَّى يَأْتِيَ مَنْ يَسْتَأْنِفُ بِكُمْ دِينَ اللَّهِ اسْتِئْنَافاً وَ عَلَيْكَ بِالصَّلَاةِ السِّتَّةِ وَ الْأَرْبَعِينَ وَ عَلَيْكَ بِالْحَجِّ أَنْ تُهِلَّ بِالْإِفْرَادِ وَ تَنْوِیَ الْفَسْخَ إِذَا قَدِمْتَ مَكَّةَ وَ طُفْتَ وَ سَعَيْتَ فَسَخْتَ مَا أَهْلَلْتَ بِهِ وَ قَلَّبْتَ الْحَجَّ عُمْرَةً أَحْلَلْتَ إِلَى يَوْمِ التَّرْوِيَةِ ثُمَّ اسْتَأْنِفِ الْإِهْلَالَ بِالْحَجِّ مُفْرِداً إِلَى مِنًى وَ تَشْهَدُ الْمَنَافِعَ بِعَرَفَاتٍ وَ الْمُزْدَلِفَةِ فَكَذَلِكَ حَجَّ رَسُولُ اللَّهِ صلى اللّٰه عليه و آله وَ هَكَذَا أَمَرَ أَصْحَابَهُ أَنْ يَفْعَلُوا أَنْ يَفْسَخُوا مَا أَهَلُّوا بِهِ وَ يُقَلِّبُوا الْحَجَّ عُمْرَةً وَ إِنَّمَا أَقَامَ رَسُولُ اللَّهِ صلى اللّٰه عليه و آله عَلَى إِحْرَامِهِ لِيَسُوقَ الَّذِي سَاقَ مَعَهُ فَإِنَّ السَّائِقَ قَارِنٌ وَ الْقَارِنُ لَا يُحِلُّ حَتَّى يَبْلُغَ هَدْيُهُ مَحِلَّهُ وَ مَحِلُّهُ الْمَنْحَرُ بِمِنًى فَإِذَا بَلَغَ أَحَلَّ فَهَذَا الَّذِي أَمَرْنَاكَ بِهِ حَجُّ التَّمَتُّعِ فَالْزَمْ ذَلِكَ وَ لَا يَضِيقَنَّ صَدْرُكَ وَ الَّذِي أَتَاكَ بِهِ أَبُو بَصِيرٍ مِنْ صَلَاةِ إِحْدَى وَ خَمْسِينَ وَ الْإِهْلَالِ بِالتَّمَتُّعِ بِالْعُمْرَةِ إِلَى الْحَجِّ وَ مَا أَمَرْنَا بِهِ مِنْ أَنْ يُهِلَّ بِالتَّمَتُّعِ فَلِذَلِكَ عِنْدَنَا مَعَانٍ وَ تَصَارِيفُ لِذَلِكَ مَا يَسَعُنَا وَ يَسَعُكُمْ وَ لَا يُخَالِفُ شَيْ ءٌ مِنْهُ الْحَقَّ وَ لَا يُضَادُّهُ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ

you will not be guided to the straight path. Those who came to power after the Prophet, following the practice of those who went before, altered and distorted God's religion and added to it and took from it. All the rulings that are in people's hands today are distorted and do not accord with revelation. Be the one who answers where you have been called (let the outcome of your affair rest with the Imams, who are the guardians of the people), until our Qa'im comes and begins religion anew. You must keep to the forty-six units of supererogatory prayer. You must perform the pilgrimage, and enter the state of consecration for the ifrad pilgrimage with the intention of breaking it, and when you come to Mecca and have performed the circumambulation and the running, break it and change the ifrad pilgrimage into an 'umra and remain out of consecration until the Day of Tarwiya; after that resume the consecration of the pilgrimage and go to Mina and be present at 'Arafat and al-Muzdalifa. The Messenger of God too performed the pilgrimage in this way and commanded his companions to annul what they had intended at the time of consecration and to change the pilgrimage into an 'umra. The Messenger of God remained in his own state of consecration for this reason: that he might bring the sacrificial animal he had brought with him to its proper place; for the one who drives the sacrificial animal is performing qiran, and the one performing qiran must not leave the state of consecration until the sacrificial animal reaches its place, which is the place of slaughter at Mina. So when the pilgrim reaches there, let him leave the state of consecration; and this is the very thing we have commanded you in the tamattu' pilgrimage. So hold fast always to this command, and let its performance not straiten your breast; and what Abu Basir brought you — that is, the performance of fifty-one units of prayer, and consecration for the performance of the tamattu' pilgrimage — and what we commanded is this: that consecration be entered into for the performance of tamattu'. For these things there are with us many interpretations and meanings whose statement is not possible for us or for you, and nothing of them is in opposition or contradiction to the truth. We give praise to God.

بيان: قوله عليه السلام و إن يحمد أمره كلمة إن وصلية أي و إن حمد أمره كما في بعض النسخ و في بعض النسخ و إن لم يحمد و هو الظاهر كما لا يخفى قوله هذا التنزيل أي إنما نزل من عند اللّٰه كل سفينة صالحة و قد ذكر المفسرون أنها قراءة أهل البيت عليهم السلام و القمقام البحر و المراد هنا الكبير منه و زخر البحر طمى و تملأ قوله عليه السلام في آثار ما يأذن اللّٰه أي يجمع الراعي بينها بعد أن يأذن اللّٰه له و المرفوع في يأتيها راجع إلى اللّٰه أو إلى الراعي و المنصوب إلی الغنم و الباء للتعدية قوله عليه السلام لأنكر أهل التصابر في بعض النسخ لأنكم أهل التصابر فيكم ذلك اليوم إنكار شديد و ظاهر أنه تصحيف و يمكن أن يتكلف بتقدير جزاء الشرط أي لرأيتم أمرا عظيما ثم علل ذلك بأنكم تتكلفون الصبر في هذا اليوم و في ذلك اليوم تنكرون إنكارا شديدا و قال السيد الداماد قدس سره لام التعليل الداخلة على أن باسمها و خبرها على ما في أكثر النسخ

"Wa in yuhmad amruhu": the word "in" is concessive, that is, "wa in humida amruhu", as it is in some copies; and in some copies it is "wa in lam yuhmad", and that is the apparent sense, as is not hidden. "Hadha al-tanzil" means that every sound ship is sent down from God; and the commentators have noted that this is according to the reading of the People of the House, peace be upon them. "Qumqam" means the sea, and what is meant here is the great, surging sea. "Fi athar ma ya'dhanu Allah" means that the shepherd gathers them after God's leave; and what is in the nominative refers back to "ya'tiha" and to "Allah" or "ra'i", and what is in the accusative refers back to the sheep and the flock, the ba' being for making the verb transitive. "La-ankara ahl al-tasabur": in some copies it is "la-annakum ahl al-tasabur fikum dhalika al-yawm inkarun shadid", and apparently it is distorted and altered. It is possible that it imposes that the apodosis of the condition be understood, that is, you will see a great and mighty matter; then he gave the reason, that you are charged with patience on that day, while on that day you would deny vehemently.