لما عوقب الزاني بالجلد و الرجم في الدنيا و بالنار في الآخرة و قال ابن الأنباري معنى الحديث أنه لقی اللّٰه و هو أجذم الحجة لا لسان له يتكلم و لا حجة في يده و قول علي عليه السلام ليست له يد أي لا حجة له و قيل معناه لقيه منقطع السبب

the adulterer would not be punished with lashing and stoning in this world and with the Fire in the next. Ibn al-Anbari says: The meaning of the hadith is that this person meets God while his hand is cut off from proof. He has no tongue with which to speak and no proof or evidence in his hand. 'Ali, peace be upon him, said: "laysat lahu yad", that is, he has no evidence. Some have said: The meaning of the hadith is that that person meets God while he has no "means".

يَدُلُّ عَلَيْهِ قَوْلُهُ عليه السلام الْقُرْآنُ سَبَبٌ بِيَدِ اللَّهِ وَ سَبَبٌ بِأَيْدِيكُمْ فَمَنْ نَسِيَهُ فَقَدْ قَطَعَ سَبَبَهُ.

Another hadith from him, peace be upon him, indicates this meaning, where he said: "The Qur'an is a means in God's hand and a means in your hands; whoever forgets it has cut his means" — certainly the Qur'an is a means one end of which is in God's hand and one end in your hands. Whoever forgets the Qur'an, his means is cut.

و قال الخطابي معنى الحديث ما ذهب إليه ابن الأعرابي و هو أن من نسي القرآن لقی اللّٰه خالي اليد من الخير صفرها من الثواب فكنی باليد عما تحويه و تشتمل عليه من الخير قلت و في تخصيص علي عليه السلام بذكر اليد معنى ليس في حديث نسيان القرآن لأن البيعة تباشرها اليد من بين الأعضاء و هو أن يضع المبايع يده في يد الإمام عند عقد البيعة و أخذها عليه.

Al-Khattabi says: The meaning of the hadith is what Ibn al-A'rabi held, namely: Whoever forgets the Qur'an will meet God on the Day of Resurrection with his hand empty of good and void of reward, the hand being a figure for the good deeds that the hand encompasses. I say: 'Ali, peace be upon him, mentioned the word "hand" in the hadith in a sense that is not the sense it has in the hadith about forgetting the Qur'an; for in the pledge of allegiance it is the hands among the limbs of the body that are directly involved, since the one giving allegiance at the time of allegiance places his hand in the Imam's hand and takes his covenant with it.

باب 33 ما يمكن أن يستنبط من الآيات و الأخبار من متفرقات مسائل أصول الفقه

Chapter 33: Questions of the principles of jurisprudence which

الآيات؛

The verses

البقرة: «الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِراشاً وَ السَّماءَ بِناءً وَ أَنْزَلَ مِنَ السَّماءِ ماءً فَأَخْرَجَ بِهِ مِنَ الثَّمَراتِ رِزْقاً لَكُمْ»(22) (و قال تعالی): «هُوَ الَّذِي خَلَقَ لَكُمْ ما فِي الْأَرْضِ جَمِيعاً»(29) (و قال تعالی): «وَ لَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَ مَتاعٌ إِلى حِينٍ»(36) (و قال لبنی إسرائيل): «كُلُوا وَ اشْرَبُوا مِنْ رِزْقِ اللَّهِ»(60) (و قال تعالی): «فَافْعَلُوا ما تُؤْمَرُونَ»(68) (و قال تعالى): «يا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَلالًا طَيِّباً»(168) (و قال تعالى): «يا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّباتِ ما رَزَقْناكُمْ»(172) (و قال سبحانه): «فَمَنِ اضْطُرَّ غَيْرَ باغٍ وَ لا عادٍ فَلا إِثْمَ عَلَيْهِ»(173) (و قال تعالی): «وَ لا تَأْكُلُوا أَمْوالَكُمْ بَيْنَكُمْ بِالْباطِلِ»(188) (و قال تعالی): «وَ لا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ وَ أَحْسِنُوا إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ»(195) (و قال تعالى): «فَمَنِ اعْتَدى عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدى عَلَيْكُمْ»(194)

"He who has made the earth a bed for you and the sky a canopy, and has sent down water from the sky and brought forth thereby fruits as provision for you; so do not set up rivals to God while you know." "He it is who created for you all that is in the earth." "And for you on the earth there will be a place of settlement and enjoyment for a while." "Eat and drink of God's provision." "So do what you are commanded." "O people, eat of what is lawful and wholesome in the earth." "O you who believe, eat of the wholesome things We have provided you and give thanks to God, if it is Him alone you worship." "But whoever is compelled [to eat them to preserve his life], being neither a wrongdoer nor a transgressor, there is no sin upon him." "And do not consume your property among yourselves wrongfully, nor give [a part of] it to the judges [as a bribe] so that you may consume a portion of people's property sinfully, while you yourselves know [well]." "And spend in the way of God, and do not cast yourselves by your own hands into destruction; and do good, for God loves those who do good." "This sacred month is in return for that sacred month, and [the violation of] sanctities calls for retaliation. So whoever transgresses against you, transgress against him in the like manner as he transgressed against you; and fear God, and know that God is with the God-fearing."

النساء: «يُرِيدُ اللَّهُ أَنْ يُخَفِّفَ عَنْكُمْ»(28) (و قال تعالى): «لا تَأْكُلُوا أَمْوالَكُمْ بَيْنَكُمْ بِالْباطِلِ إِلَّا أَنْ تَكُونَ تِجارَةً عَنْ تَراضٍ مِنْكُمْ وَ لا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللَّهَ كانَ بِكُمْ رَحِيماً»(29) (و قال سبحانه): «وَ يَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ»(115) (و قال تعالی): «وَ لَنْ يَجْعَلَ اللَّهُ لِلْكافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا»(141) (و قال تعالى): «ما لَهُمْ بِهِ مِنْ عِلْمٍ إِلَّا اتِّباعَ الظَّنِ»(157)

"God wishes to lighten your burden; and [He knows that] man was created weak." "O you who believe, do not consume one another's property wrongfully — unless it be trade by mutual consent among you — and do not kill yourselves, for God is ever merciful to you." "And whoever opposes the Messenger after guidance has become clear to him, and follows a way other than that of the believers, We shall leave him to what he has turned to and shall drive him into Hell — and what an evil destination!" "And God will never grant the unbelievers a way [of mastery] over [the harm of] the believers." "And their saying: We killed the Messiah, Jesus son of Mary, the Messenger of God — whereas they did not kill him nor crucify him, but it was made to appear so to them; and those who differed about him are certainly in doubt about it and have no knowledge of it, following nothing but conjecture; and certainly they did not kill him."