فِيها لَيالِيَ وَ أَيَّاماً آمِنِينَ فعلى تأويله عليه السلام تكون هذه الجملة معترضة بين تلك القصة لبيان أن هذا الأمن الذي كان لهم في تلك القرى و قد زال عنهم بكفرانهم سيعود في ليالي و أيام زمان القائم عليه السلام و لذا قال تعالی وَ قَدَّرْنا و أما قوله تعالی وَ مَنْ دَخَلَهُ فعلى تأويله عليه السلام يكون المراد الدخول في ذلك الزمان مع بيعته عليه السلام في الحرم أو أنه لما كانت حرمة البيت مقرونة بحرمتهم عليهم السلام راجعة إليها فيكون الدخول فيها كناية عن الدخول في بيعتهم و متابعتهم علی هذا البطن من الآية.
which is a parenthetical clause within the said story. According to the Imam's interpretation, peace be upon him, its meaning becomes this: that the security which was in those villages and which had been lost on account of the people's ingratitude will return in the time of the Mahdi (may God hasten his relief); and for that reason God said "and We measured". As for God's word "and whoever enters it", its interpretation in the Imam's view, peace be upon him, is that in complete security allegiance will be given to the Mahdi (may God hasten his relief) at that time in the sanctuary; or that the inviolability of the Ka'ba is in reality the inviolability of the People of the House, and entering the sanctuary is a figure for giving allegiance to and following the People of the House. And this sense may be drawn from the inward depth of the verse.
و أما قوله عليه السلام أيما أرجس لعله ذكره إلزاما عليه لأنه كان يقول بأن البول أرجس حتى إنه نسب إليه أنه قال بطهارة المني بعد الفرك و أما في مسألة السحق و إن لم يذكر عليه السلام جوابه هاهنا فقد قال الشيخ في النهاية إن على المرأة الرجم و يلحق الولد بالرجل و يلزم المرأة المهر و عليه دلت صحيحة محمد بن مسلم و غيرها و قد خالف بعض الأصحاب في لزوم الرجم بل اكتفوا بالجلد و بعضهم في تحقق النسب و سيأتي الكلام فيه في محله.
As for his words, peace be upon him, "which is more impure", perhaps he said it by way of binding him by his own position, since he used to say that urine is more impure — to the point that it has been ascribed to him that he held semen pure after rubbing. As for the question of lesbian contact — although he, peace be upon him, did not give its answer here — al-Shaykh in al-Nihaya said that stoning is incumbent upon the woman, that the child is attached to the man, and that the dower is incumbent upon the woman; and the sound report of Muhammad b. Muslim and others indicates this. Some of the companions have differed concerning the necessity of stoning and have contented themselves with lashing, and some concerning the establishment of lineage; and the discussion of this will come in its proper place.
و أما سقوط البيت على الجاريتين فالظاهر أن السؤال عن اشتباه ولد المملوك و ولد المولى كما مر و فرض سقوط البيت على الجاريتين لتقريب فرض الاشتباه و المشهور بين الأصحاب فيه القرعة كما تقتضيه أصولهم و كلاهما مرويان في الكافي.
As for the falling of the house upon the two bondmaids, apparently the question concerns the confusion between the slave's son and the master's son, as came earlier; and the supposition of the house falling upon the two bondmaids is to bring the supposition of confusion close to the mind. What is well known among the companions in this case is the drawing of lots, as their rules and principles likewise require, and both have been related in the book al-Kafi.
«13»- ع، علل الشرائع الْحُسَيْنُ بْنُ أَحْمَدَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ قَالَ حَدَّثَنَا أَبُو عَبْدِ اللَّهِ الدَّارِيُّ عَنِ ابْنِ الْبَطَائِنِيِّ عَنْ سُفْيَانَ الْحَرِيرِيِّ عَنْ مُعَاذٍ عَنْ بِشْرِ بْنِ يَحْيَى الْعَامِرِيِّ عَنِ ابْنِ أَبِي لَيْلَى قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ عليه السلام وَ مَعِي نُعْمَانُ فَقَالَ أَبُو عَبْدِ اللَّهِ مَنِ الَّذِي مَعَكَ فَقُلْتُ جُعِلْتُ فِدَاكَ هَذَا رَجُلٌ مِنْ أَهْلِ الْكُوفَةِ لَهُ نَظَرٌ وَ نَفَاذُ رَأْيٍ١ يُقَالُ لَهُ نُعْمَانُ قَالَ فَلَعَلَّ هَذَا الَّذِي يَقِيسُ الْأَشْيَاءَ بِرَأْيِهِ فَقُلْتُ نَعَمْ قَالَ يَا نُعْمَانُ هَلْ تُحْسِنُ أَنْ تَقِيسَ رَأْسَكَ فَقَالَ لَا فَقَالَ مَا أَرَاكَ تُحْسِنُ شَيْئاً وَ لَا فَرْضَكَ إِلَّا مِنْ عِنْدِ غَيْرِكَ فَهَلْ عَرَفْتَ كَلِمَةً أَوَّلُهَا كُفْرٌ وَ آخِرُهَا إِيمَانٌ قَالَ لَا قَالَ فَهَلْ عَرَفْتَ مَا الْمُلُوحَةُ فِي الْعَيْنَيْنِ وَ الْمَرَارَةُ
'Ilal al-Shara'i': Al-Husayn b. Ahmad related from Yahya al-'Amiri, from Ibn Abi Layla, that he said: Al-Nu'man and I came in upon Imam al-Sadiq, peace be upon him, and the Imam, peace be upon him, said: Who is this who is with you? I said: May I be your ransom! This is a man of the people of Kufa possessed of judgement, criticism and exactness, who is called al-Nu'man. The Imam said: Perhaps he is the one who measures things by his own opinion. I said: Yes. He said: O Nu'man, can you carry out analogy upon your own head? He said: No. The Imam said: Then I do not see that you can use analogy in anything or have knowledge and practice, except that that knowledge is from someone else. Then he said: Do you know a word whose beginning is unbelief and whose end is faith? He said: No. The Imam said: Do you know why there is saltiness in the eyes, bitterness in the ears, coolness and coldness in the two nasal passages, and sweetness in the lips? He said: No. Ibn Abi Layla said: May I be your ransom! Explain to us what you have described.