و الانخداع عن أطواره قوله و مهانته أي مذلته و حقارته قوله يختل الناس أي يخدعهم قوله اقتحمه أي دخله مبادرا من غير روية قوله عليه السلام من ينبو عن المال الحرام أي يرتفع عنه و لا يتوجه إليه قال الجزري يقال نبا عنه بصره ينبو أي تجافى و لم ينظر إليه قوله عليه السلام على شوهاء أي يحمل نفسه على امرأة قبيحة مشوهة الخلقة فيزني بها و لا يتركها فضلا عن الحسناء قوله عليه السلام ما عقدة عقله يحتمل أن يكون كلمة ما موصولة و عقد فعلا ماضيا أي حتى تنظروا إلى الأمور التي عقدها عقله و نظمها فإن على العقل إنما يستدل بآثاره و يحتمل أن تكون ما استفهامية و العقدة اسما بمعنى ما عقد عليه فيرجع إلى المعنى الأول و يحتمل على الأخير أن يكون المراد ثبات عقله و استقراره و عدم تزلزله فيما يحكم به عقله قوله عليه السلام أ مع هواه يكون على عقله حاصله أنه ينبغي أن ينظر هل عقله مغلوب لهواه أم هواه مقهور لعقله.

and in aping their ways do not be hasty. "Mahanatihi": that is, his abasement and insignificance. "Yakhtilu al-nas": that is, he deceives them. "Iqtahamahu": that is, he enters into the forbidden without forethought. "Man yanbu 'an al-mal al-haram": that is, that he withdraws from unlawful wealth and pays it no heed; al-Jazari says: "naba 'anhu basaruhu yanbu" — he turns aside and does not look towards it. "'Ala shawha'": that is, he forces himself upon an ugly, ill-formed woman, then commits fornication with her and does not leave her alone — let alone a beautiful woman. "Ma 'aqadahu 'aqluhu": it may be that "ma" is relative and "'aqada" a past-tense verb, that is, until you look at the matters which his intellect has knotted and ordered, since the intellect is known by its effects. It may also be that "ma" is interrogative and "al-'uqda" a noun, meaning "ma 'uqida 'alayhi", that is, what is bound upon him — which comes back to the first meaning; and on this latter meaning it may be that what is intended is the firmness and steadiness of that person's intellect in what his intellect judges. "A-ma'a hawahu yakunu 'ala 'aqlihi": that is, the upshot is that it is fitting to look at whether his lower desires prevail over his intellect or his lower desires are overcome by his intellect.

قوله أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ أي حملته الأنفة و حمية الجاهلية على الإثم الذي يؤمر باتقائه لجاجا من قولك أخذته بكذا إذا حملته عليه و ألزمته إياه فَحَسْبُهُ جَهَنَّمُ أي كفته جزاء و عقابا وَ لَبِئْسَ الْمِهادُ جواب قسم مقدر و المخصوص بالذم محذوف للعلم به و المهاد الفراش و قيل ما يوطأ للجنب قوله عليه السلام فهو يخبط خبط عشواء قال الجوهري العشواء الناقة التي لا تبصر أمامها فهي تخبط بيديها كل شي ء و ركب فلان العشواء إذا خبط أمره على غير بصيرة و فلان خابط خبط عشواء قوله عليه السلام و يمده ربه أي يقويه من مد الجيش و أمده إذا زاده و قواه أي بعد أن طلب ما لا يقدر عليه من دعوى الإمامة و رئاسة الخلق و إفتاء الناس فعجز عنها لنقصه و جهله استحق منع لطفه تعالى عنه فصار ذلك سببا لتماديه في طغيانه و ضلاله قوله لا تبيد أي لا تهلك و لا تفنی.

"Akhadhathu al-'izzatu bil-ithm": prejudice about the sin he has been commanded to guard against — the bigotry of the age of ignorance, pride and insolence — drives him out of sheer obstinacy to commit it. The idiom "akhadhtuhu bi-kadha" is said when you drive someone to a thing and make it binding upon him. "Fa-hasbuhu jahannam": that is, Hell suffices as his punishment and requital. "Fa-bi'sa al-mihad" is the answer to an implied oath and the object of blame, which has been omitted because it is known. "Al-mihad" means a bed, and it is said to mean "what is spread for the side to lie upon". "Fa-huwa yakhbitu khabta 'ashwa'": al-Jawhari says: it is a camel that cannot see what is before its feet and destroys everything with its forelegs. And one says "rakiba fulanun al-'ashwa'" when his affair is ruined for want of insight and knowledge. "Wa yamudduhu rabbuhu": that is, God strengthens him. This word is taken from "madda al-jaysh", said when one reinforces an army and strengthens it — that is, after he claims the imamate and leadership over people and the giving of rulings, and proves unequal to it, he becomes deserving, because of his defect and ignorance, of being deprived of God's favour, and this causes his rebellion and misguidance to continue. "La tabid": that is, it does not perish or pass away.

«12»- م، تفسير الإمام عليه السلام ج، الإحتجاج بِالْإِسْنَادِ إِلَى أَبِی مُحَمَّدٍ الْعَسْكَرِيِّ عليه السلام فِي قَوْلِهِ تَعَالَی وَ مِنْهُمْ أُمِّيُّونَ لا يَعْلَمُونَ الْكِتابَ إِلَّا أَمانِيَّ قَالَ عليه السلام ثُمَّ قَالَ اللَّهُ تَعَالَى يَا مُحَمَّدُ وَ مَنْ هَؤُلَاءِ الْيَهُودُ أُمِّيُّونَ لَا يَقْرَءُونَ الْكِتَابَ وَ لَا يَكْتُبُونَ كَالْأُمِّيِّ مَنْسُوبٌ إِلَى أُمِّهِ أَيْ هُوَ كَمَا خَرَجَ مِنْ بَطْنِ أُمِّهِ لَا يَقْرَأُ وَ لَا يَكْتُبُ لَا يَعْلَمُونَ الْكِتَابَ الْمُنْزَلَ مِنَ السَّمَاءِ وَ لَا الْمُتَكَذَّبَ بِهِ وَ لَا

The Commentary of Imam al-Hasan al-'Askari, peace be upon him, and al-Ihtijaj: Imam al-Hasan al-'Askari, peace be upon him, related from his forefathers, explaining the verse "And among them are unlettered ones who do not know the Book except as wishful fancies, and they do but conjecture": Then God, exalted, said: O Muhammad, who are that company? That company are the unlettered Jews who have not read a book and do not write; "ummi" is as though ascribed to one's mother, that is, just as he came forth from his mother's belly, knowing neither reading nor writing. "They do not know the Book": what is meant is the Book that was sent down from heaven, not a forged book; but they, between the two