متعلقة باستئناف التعليم و فتكم ١ بفتح الفاء و تشديد التاء المثناة من فوق جملة فعلية على جواب لو و ذلك اليوم منصوب على الظرف و إنكار شديد مرفوع على الفاعلية و المعنى شق عصاكم و كسر قوة اعتقادكم و بدد جمعكم و فرق كلمتكم و في بعض النسخ إنكارا شديدا نصبا على التميز أو على نزع الخافض و ذلك اليوم بالرفع على الفاعلية و ربما يوجد في النسخ لأنكر بفتح اللام للتأكيد و أنكر على الفعل من الإنكار و أهل البصائر بالرفع على الفاعلية و فيكم بحرف الجر المتعلقة بمجرورها بأهل البصائر للظرفية أو بمعنى منكم و ذلك اليوم بالنصب على الظرف و إنكارا شديدا منصوبا على المفعول المطلق أو على التميز فليعرف انتهى قوله عليه السلام ركب اللّٰه به الباء للتعدية و الظاهر بهم كما في بعض النسخ و يحتمل أن يكون إفراد الضمير لإفراد لفظ الناس و الإرجاع إلى النبي بعيد و المعنى أن اللّٰه تعالى خلاهم و أنفسهم و فتنهم كما فتن الذين من قبلهم قوله عليه السلام لذلك ما يسعنا الموصول مبتدأ و الظرف خبره و سيأتي الكلام في الحج و النوافل في محالهما.
And al-Sayyid al-Damad, may his secret be sanctified, said: The lam of causation has entered upon "inna" with its noun and predicate, and according to most copies it is attached to the resumption of teaching. "Wa fattakum" is a verbal sentence of the apodosis of "law"; "dhalika al-yawm" is in the accusative as an adverb of time, and "inkarun shadid" is in the nominative as subject. On this the sense becomes: that you disobeyed, and the strength of your belief was broken, and your gathering was scattered, and your unity was drawn into division. And in some copies "inkaran shadidan" is in the accusative as a specifying complement or by the removal of the governing preposition, and "dhalika al-yawm" is in the nominative as subject. It is often found in the copies as "la-ankara", which is for emphasis, "ankara" being a verb from denial, and "ahl al-basa'ir" in the nominative as subject. "Wa fikum" is a prepositional phrase attached to "ahl al-absar", either as an adverb or in the sense of "minkum". "Wa dhalika al-yawm" is also possible in the accusative, as an adverb, and "inkaran shadidan" is in the accusative as an absolute object or as a specifying complement; so this matter must be recognised and known. Here the words of al-Muhaqqiq al-Damad end. "Rakiba Allahu bihi": the ba' is for making the verb transitive, and apparently it is "bihim" and not "bihi", in the plural, as it is in some copies; and it is possible that the singular of the pronoun in "bihi" is because of the singular form of the word "nas"; and the referring of the pronoun to the Prophet, may God bless him and his family, is far-fetched. The sense is that God left them alone and committed them to themselves and tested them as He tested those before them. "Li-dhalika ma yasa'una": "ma" is relative and is the subject, and "li-dhalika" is its predicate. And discussion of the pilgrimage and of the supererogatory prayers will come shortly in their own places.
«60»- كش، رجال الكشي مُحَمَّدُ بْنُ قُولَوَيْهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ عَبْدِ اللَّهِ الْحَجَّالِ عَنِ الْعَلَاءِ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ عليه السلام إِنَّهُ لَيْسَ كُلَّ سَاعَةٍ أَلْقَاكَ وَ لَا يُمْكِنُ الْقُدُومُ وَ يَجِي ءُ الرَّجُلُ مِنْ أَصْحَابِنَا فَيَسْأَلُنِي وَ لَيْسَ عِنْدِي كُلُّ مَا يَسْأَلُنِي عَنْهُ قَالَ فَمَا يَمْنَعُكَ مِنْ مُحَمَّدِ بْنِ مُسْلِمٍ الثَّقَفِيِّ فَإِنَّهُ قَدْ سَمِعَ مِنْ أَبِي وَ كَانَ عِنْدَهُ وَجِيهاً.
Rijal al-Kashshi: Ibn Abi Ya'fur says: I said in the presence of Imam al-Sadiq, peace be upon him: I cannot meet you at every hour I wish, and it is not possible for us to come to you at every hour. One of our companions comes and asks me something, and I do not know all that that man asks me. The Imam said: What prevents you from meeting Muhammad b. Muslim al-Thaqafi? He heard hadiths from my father and was held in honour with him. Ask him.
«61»- كش، رجال الكشي حَمْدَوَيْهِ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ ٢ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ عليه السلام رُبَّمَا احْتَجْنَا أَنْ نَسْأَلَ عَنِ الشَّيْ ءِ فَمَنْ نَسْأَلُ قَالَ عَلَيْكَ بِالْأَسَدِيِّ يَعْنِي أَبَا بَصِيرٍ.
Rijal al-Kashshi: Shu'ayb says: I asked in the presence of Imam al-Sadiq, peace be upon him: It often happens that we need to ask about a question — of whom shall we ask? He said: You must go to al-Asadi (that is, Abu Basir al-Asadi).
«62»- كش، رجال الكشي مُحَمَّدُ بْنُ قُولَوَيْهِ وَ الْحُسَيْنُ بْنُ الْحَسَنِ بْنِ بُنْدَارَ مَعاً عَنْ سَعْدٍ عَنِ الْيَقْطِينِيِّ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ أَنَّ بَعْضَ أَصْحَابِنَا سَأَلَهُ وَ أَنَا حَاضِرٌ فَقَالَ لَهُ يَا أَبَا مُحَمَّدٍ مَا أَشَدَّكَ فِي الْحَدِيثِ وَ أَكْثَرَ إِنْكَارَكَ لِمَا يَرْوِيهِ أَصْحَابُنَا فَمَا الَّذِي يَحْمِلُكَ عَلَى رَدِّ الْأَحَادِيثِ
Rijal al-Kashshi: Yunus b. 'Abd al-Rahman: one of our companions asked the Imam while I too was present. The Imam, peace be upon him, said to him: O Abu Basir, how strict you are concerning hadith, and how much you deny what our companions relate! What has led you to reject the hadiths of the companions?