Revelation and Falsification

Revelation and Falsification
Texts and Studies on

the Qur"ān
Editorial Board
Gerhard Böwering (Yale University)

Jane Dammen McAuliffe (Bryn Mawr College)
VOLUME 4
Revelation and
Falsification
The Kitāb al-qirā"āt of Ahmad
. b.
Muhammad
. al-Sayyārı̄
Critical Edition with

an Introduction and Notes
by
Etan Kohlberg
and
Mohammad Ali Amir-Moezzi
LEIDEN • BOSTON
2009
This book is printed on acid-free paper.
Arabic Typesetting: Thomas Milo and Titus Nemeth Typeset with DecoType Emiri and
DecoType Naskh in WinSoft Tasmeem
Library of Congress Cataloging-in-Publication Data
Sayyari, Ahmad ibn Muhammad, 9th cent.

[Qira’at]
Revelation and falsification : the Kitab al-qira’at of Ahmad b. Muhammad al-Sayyari / critical
edition with an introduction and notes by Etan Kohlberg and Mohammad Ali Amir-Moezzi.
p. cm. – (Texts and studies on the Quran)
Text in Arabic; introd. and apparatus in English. Includes bibliographical references and
index
ISBN 978-90-04-16782-7 (hardback : alk. paper)
1. Koran–Readings–Early works to 1800. 2. Shi’ah–Doctrines–Early works to 1800 I.
Kohlberg, Etan. II. Amir-Moezzi, Mohammad Ali. III. Title. IV. Series.
BP131.5.S39 2009
297.1’224042–dc22
2008047448
ISSN: 1567-2808
ISBN: 978 90 04 16782 7
Copyright 2009 by Koninklijke Brill NV, Leiden, The Netherlands.

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   

CONTENTS
Preface and Acknowledgements . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 
Introduction. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
. Issues Raised by Western Studies . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2
. Information, Doubts and Contradictions in Islamic Sources. 12
. Imāmı̄ Views on the Question of the Falsification of the
Qur"ān . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . . . . . . . . . . . . . . . . . . . . . . . . . 24
. Life and Works of al-Sayyārı̄ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30
. Structure and Contents of the Kitāb al-qirā"āt . . . . . . . . . . . . . . . . . . 38
. The Edition . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46
.. The Manuscripts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46
.. Other Sources . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 50
.. Further Manuscripts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51
.. Principles of the Edition . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51
...Text . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51
...Technical Apparatus . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55
List of Works Cited . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 291
Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 325
Index of Qur"ānic Quotations. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 355

PREFACE AND ACKNOWLEDGEMENTS
In the early #Abbāsid period a number of Muslim scholars, both Sunnı̄

and Shı̄#ı̄, composed works specifically devoted to variant readings of
the Qur"ān. Most of these works are now known to us only by name or
from citations in later sources. One of the earliest to have survived in its
entirety is the work presented in this volume, the Kitāb al-qirā"āt (= KQ )
by the Shı̄#ı̄ author Ahmad
. b. Muhammad
. al-Sayyārı̄ (rd/th century).
This composition, also known as Kitāb al-tanzı̄l wa-l-tah. rı̄f (The Book of
Revelation and Falsification [of the Qur"ān]) or al-Tafsı̄r (Commentary
on the Qur"ān), is among the oldest Imāmı̄ Shı̄#ı̄ texts to have reached
us. For some Shı̄#ı̄s the subject of qirā"āt has an even greater significance
than for the Sunnı̄s. These are Shı̄#ı̄s who believe that the text of the
Qur"ān was intentionally corrupted in order to delete all reference
to the rights of #Alı̄ and his successors. Such views, though not often
expressed in recent decades, were widely held in the first centuries of
Islam. In the work presented here, al-Sayyārı̄ quotes many passages
from the Qur"ān where the text is alleged to have been altered. For
this reason, KQ is of major importance both for the doctrinal history
of Shı̄#ism and, more generally, for the history of the redaction of the
Qur"ān.
Copies of the first two manuscripts of KQ which we saw (mss. M and
T) were obtained by Amir-Moezzi, and it was as a result of his initiative
that, in , we began the preparation of an edition. Working jointly,
we produced a first draft of the Arabic text, and tracked down a few
of the Shı̄#ı̄ sources in which similar material appears. At this stage,
we gained access to copies of two further manuscripts (mss. B and L),
which necessitated a major revision of the text. This work, together
with the composition of the Notes, was carried out by Kohlberg. We
divided up the writing of the Introduction: sections  to  are by Amir-
Moezzi, and  to  are by Kohlberg.
It is our pleasant duty to thank those who have contributed to the
making of this book (although it goes without saying that we alone
are responsible for all errors and oversights). Photocopies of the manu-
scripts were supplied to us both by the officials of various Iranian
   
libraries and by some of our Iranian colleagues. We would like to

express to all these our heartfelt gratitude for their generosity, and
to salute here their devotion to the spirit of disinterested scholarship
and international cooperation. Frank Stewart gave the entire text writ-
ten by Kohlberg a close reading and, as so often in the past, made
numerous suggestions that have improved both its style and content.
Simon Hopkins and Wilferd Madelung willingly responded to ques-
tions relating to the Arabic text. Others who have helped us in various
ways include Meir M. Bar-Asher, Rémy Boucharlat, Rainer Brunner,
Michael Cook, Patricia Crone, Hassan Farhang Ansari, Gerd Graßhoff,
Fariborz Hakami, Isaac Hasson, Bernard Haykel, Philippe Hoffmann,
Judith Loebenstein-Witztum, Sabine Schmidtke, and the staffs of the
Institute for Advanced Studies of the Hebrew University in Jerusalem
and the Institute of Ismaili Studies in London. We are grateful to our
editors Jane Dammen McAuliffe and Gerhard Böwering for their help-
ful advice. Special thanks go to our families for their patient support
throughout the years in which work on this project was in progress.
INTRODUCTION*
The prophet Mānı̄, presenting himself as a successor of Buddha, Zoro-

aster and Jesus, put forward in Shābūrgān—the only Iranian text at-
tributed to him—two main reasons for the decadence and corruption
of past religions. The first is that each messenger preached only in his
own country and his own language. The second reason is that these
messengers did not write down their teachings in a book ne varietur, as
a result of which these teachings remained intact only as long as the
messengers were alive; upon their death the community, having split
into sects, falsified these sacred texts and led religion into decadence.1
Mānı̄ thus shares with the modern scholar certain fundamental notions
regarding scriptures: these are that scriptures are subject to changes
due to social, geographic and linguistic factors, historical events, the
vagaries of reception and of the writing of transmission; in short, that
they have a history and that the alteration of the prophetic message, its
“falsification” according to Mānı̄, is an integral part of this history. The
concept of alteration also lies at the heart of the text of al-Sayyārı̄, and
will be addressed in the following pages. The aim is to place the text of
al-Sayyārı̄ within the broader context of early discussions and polemical
debates on the Qur"ānic text held between Muslim scholars of various
political-religious persuasions. These fruitful exchanges, revealing an
unexpected plurality of views, were passed over in silence by later
“orthodoxy”, for obvious ideological reasons.
* An earlier version of the Introduction was published in French (Amir-Moezzi-
Kohlberg, “Révélation et falsification”).

1 See Schmidt, Kephalaia, pp. –; Asmussen, Manichaean Literature, p. ; Puech,
Manichéisme, pp. –. See also the accounts in Bı̄rūnı̄, Āthār, p.  (cf. pp.  and
) = Bı̄rūnı̄, Chronology, p. .
 
. Issues Raised by Western Studies
The notion of the falsification of sacred scriptures of the past is known

from the Qur"ān itself (e.g. Q :, :, :, :, :, : and
other verses which are often interpreted in this sense). The Qur"ān may,
either directly or indirectly, have inherited it from the Manichaeans,
or perhaps from the pagans (Celsus, Porphyry, Emperor Julian), the
Christians (Tatian, Marcion), the Samaritans and the Ebionites, all of
whom used this notion to discredit their adversaries and their adver-
saries’ scriptures.2 The issue of falsification of the revelations received
by the Prophet Muhammad
. is of course closely linked to the history
of the Qur"ān and the date at which it was put into writing. Evidently,
the nearer the definitive redaction of the text is to the time of revela-
tion, the lesser the risk of alteration. This is the main reason why the
most widespread “orthodox” traditions maintain that the decision to
collect the Qur"ān was made during the time of Abū Bakr, just after
the Prophet’s death in /, and that the official version, completely
faithful to the revelations received by Muhammad,
. was produced dur-
ing the caliphate of #Uthmān, barely thirty years after the death of the
Prophet. Against this background it is important to investigate when
and under what circumstances the Qur"ān was put into writing in the
form conventionally known as the #Uthmānic codex.
It would be natural to turn first to the manuscript tradition of the
Qur"ān, but thus far this has not proved very helpful. There is no auto-
graph of Muhammad
. 3
or his scribes. The oldest complete manuscripts
of the Qur"ān probably go back to the rd/th century; there are some
rare older manuscripts of parts of the Qur"ān, but their fragmentary
nature makes precise dating difficult. The few fragments which have
come down to us on papyrus or parchment have been dated by some
scholars to the end of the first or beginning of the second century hijra,
but this dating is not accepted by all. For over a century now, no par-
ticular theory about the date of the earliest manuscripts has gained
unanimous scholarly approval.4
2 See Andrae, Origines, pp. –; Caspar, “Textes”; Baarda, “Harmonization”;
Stroumsa, Savoir, pp. –; Petersen, Diatessaron, pp. –; Simon, “Mānı̄”, pp. –
; Hengel, Gospels, pp.  ff.; EI 2, art. “Tahr
. ı̄f ” (H. Lazarus-Yafeh).
3 The meaning “illiterate” given to the term ummı̄ and hence the dogma of the
illiteracy of the Prophet are almost certainly late. See Goldfeld, “Prophet”; Calder,
“Ummı̄”; Rubin, Beholder, pp. – and index, s.v. ummı̄.
4 E.g. GdQ, III, pp. – (chapter : “Die Koranhandschriften”); Grohmann,
 
In looking for an answer, we therefore have to turn to other sources

of information, beginning with studies of the historical philology of the
Qur"ānic text, which in turn form part of the critical study of the his-
tory of writing in Islam. Already in the th century, Alois Sprenger,
in his famous biography of Muhammad,
. opted for the late dating of
book production strictly speaking, distinguishing between notes or aide-
mémoires, which are very old, and actual books, which he dated to the
nd–rd/th–th centuries.5 This thesis was taken up and elaborated
by Ignaz Goldziher in his masterly study on the formation and devel-
opment of the corpus of Had . ı̄th.6 It was subjected to criticism, some of
it justified; yet it remained predominant among scholars until the mid-
7
th century.8 A turning point was reached in the s, when serious
doubts arose concerning the theory of the “late book”. One reason for
these doubts was the publication of two monumental works arguing
that Muslim scholars systematically wrote down texts from a very early
period. The first of these works was Studies in Arabic Literary Papyri by
Nabia Abbott,9 the second Fuat Sezgin’s Geschichte des arabischen Schrift-
tums. The authors of both works maintained that Arabs wrote down
poetry as early as the pre-Islamic period, and that a written corpus
began to develop from the advent of Islam and particularly during
the Umayyad period, i.e. approximately between / and /.
This view regarding the antiquity of the book was subjected to lengthy
and learned discussions, particularly in Germany. Among its critics one
may cite Rudolf Sellheim and Stefan Leder.10 Others, including Man-
fred Fleischhammer, Walter Werkmeister and Sebastian Günther, opted
for the antiquity of certain forms of systematic writing, without going so
far as to defend the theses of Abbott and Sezgin.11 Gregor Schoeler, a
“Dating”; Déroche, Manuscrits, introduction; idem, “Siècle”, particularly pp. –;

idem, Livre, pp. –; Neuwirth, “Koran”, p. ; Puin, “Observations”; Motzki,
“Collection”, p. .
5 Sprenger, Mohammad, III, pp. xciii–civ. See also idem, “Traditionswesen”, pp. –.
.
6 Goldziher, Muslim Studies, II, pp. – (“On the Development of the Hadı̄th”).
.
7 As implicitly in the case of Martin Hartmann; see his “Handschriften”, pp. ff.
8 The most important studies defending the thesis of the late dating of books
include Schacht, “Revaluation”; idem, Origins, passim; idem, “Maghāzı̄”, pp. –;
Sauvaget, Introduction, pp. –; Blachère, Histoire, I, pp. –, –.
9 Abbott, Studies; see also idem, Rise.
10 Sellheim, Materialien, I, pp. –; idem, “Offenbarungserlebnis”; Leder, Korpus.
11 Fleischhammer, Quellen (a revised version of the author’s Quellenuntersuchungen zum
.
Kitāb al-agānı̄, Habilitationsschrift, Halle, ); Werkmeister, Quellenuntersuchungen, pp.
,  ff.; Günther, Maqātil; idem, “Results”.
 
specialist on the transmission of texts in Islam, has considerably refined

the approach to the problem in numerous articles published mainly in
the journal Der Islam. Introducing the pair syngramma-hypomnēma bor-
rowed from the Greek, Schoeler makes (inter alia) an apt distinction
between the act of “writing”, which does not always imply a written
publication, and the later act of “publishing”, which for a long period
only occurs orally.12
The second reason for doubting the theory of the “late book” was
the discovery and publication, in the past few decades, of a large
number of early sources, some of them of considerable size and dating
mainly from the second half of the nd/th century, such as al-Ridda
wa-l-futūh. by Sayf b. #Umar (d. ca. /),13 al-Mus. annaf by #Abd
al-Razzāq al-San#ān
. ı̄ (d. /) and al-Mus. annaf fı̄ l-ah. ādı̄th wa-l-āthār
by Ibn Abı̄ Shayba (d. /).14 The existence of such large-scale
systematic works seems to indicate that the literary tradition of writing
is very old and goes back at least to the beginning of the second or even
to the late first century hijra.
Similar questions are faced by specialists of the text and history of
the redaction of the Qur"ān. One of the main problems here is the
gap between the date traditionally given for the definitive recording
of the Qur"ān in writing (during #Uthmān’s caliphate, –/–)
and the earliest sources in which this date is mentioned. Attempts to
come to grips with this problem gave rise to two main methodolog-
ical approaches: the hypercritical and the critical, to use Schoeler’s
terminology.15 The following is a very brief survey of some key argu-
ments and important figures associated with these two approaches.
The hypercritical method is used by scholars who either totally or
almost totally reject the Muslim textual tradition. The points raised by
these scholars include the following: the transmission of a written text
is subject to the wear and tear of time, and contradictions exist in the
transmission of works by even a single author; there is no independent
12 Schoeler, “Frage”; idem, “Weiteres”; idem, “Thora”; idem, “Schreiben”; idem,
Charakter, index, s.vv. hypomnēmata, syngramma; idem, Ecrire, passim and especially the
Introduction.
13 For the debate regarding the attribution of this work to Sayf see Landau-Tasseron,
“Sayf ”; Sāmarrā"ı̄, “Reappraisal”.

14 Al-Shāhı̄n’s edition of Ibn Abı̄ Shayba’s work, which is the one used here, com-
prises nine volumes; so does the edition of S.M. al-Lah. hām,. Beirut, /. The
Hyderabad, –/– edition comprises  volumes.
15 Schoeler, Ecrire, pp. –; cf. idem, Charakter, pp. –.
 
authority guaranteeing the authenticity of the transmission; there are

historically implausible reports, accounts that are clearly legendary, and
so on. As early as the beginning of the th century, Leone Caetani
in his now classic Annali and Henri Lammens in a famous, rather
polemical study on the Sı̄ra of the Prophet, adopted this approach.16
They were followed by the Arabist and Syriacist Alphonse Mingana,
beginning with his study on the transmission of the Qur"ān.17 Taking
up and considerably elaborating on the theories of Paul Casanova
concerning the fundamental role played by the Umayyad caliph #Abd
al-Malik b. Marwān (r. –/–) and his governor al-Hajjāj .
b. Yūsuf in establishing the final recension of the Qur"ān,18 Mingana
emphasized the unreliable character of Islamic sources regarding the
history of the redaction of the Qur"ān. In his view, a gap of almost
two centuries separates the time of the Prophet from the oldest sources
which provide accounts of the writing down of the Qur"ān, namely
the Tabaqāt
. by Ibn Sa#d (d. /) and the S. ah. ı̄h. by al-Bukhārı̄
(d. /).19 Mingana meticulously examined a number of Syriac
sources of oriental Christian provenance composed during the first two
centuries of Islam, concluding that an official version of the Qur"ān
could not have existed before the end of the seventh century C.E. and
that this version, called the #Uthmānic codex, must be dated to the
reign of #Abd al-Malik.
The hypercritical approach was shared by other renowned scholars
such as Joseph Schacht20 and Régis Blachère,21 culminating in the two
celebrated books by John Wansbrough: Quranic Studies and The Sectarian
Milieu. Like his predecessors, Wansbrough rejects outright the historic-
ity of traditional Muslim accounts on the recension of the Qur"ān and
assumes that the Qur"ān could not have reached its definitive shape
before the end of the nd/th or beginning of the rd/th century. For
reasons which will be mentioned below, this very late dating was subse-
quently dismissed not only by opponents of the hypercritical method,
16 Caetani, Annali, I, pp. ff., ; Lammens, “Qoran”.

17 Mingana, “Transmission”.
18 Casanova, Mohammed, pp. –.
19 Mingana could not of course have known that after his time much older sources
(such as those referred to above) would be discovered.

20 See above, note . Schacht, to be precise, applied this method to the study of
Had
. ı̄th. Curiously enough, he did not challenge the view that the Qur"ān may go back
to Muhammad
. or that it could constitute the best source for studying Muhammad’s
.
life.
21 Especially in Mahomet.
 
but also by Wansbrough’s continuators on the methodological level,

Patricia Crone and Michael Cook. Basing themselves on the inscrip-
tions at the Dome of the Rock and in particular on non-Islamic works,
they arrived in effect at the same conclusion as Mingana regarding the
dating of the final official version of the Qur"ān, namely the period of
#Abd al-Malik.22
For their part, upholders of the critical method consider it possible,
on the basis of scientific examination, to make judicious distinctions,
within the Islamic textual tradition, between accounts that are more or
less credible and those that are not. Here the main problem is of course
finding adequate criteria for making such distinctions. Determining the
political-religious orientation of a particular author or the environment
in which a particular text emerged could serve as one such criterion.
The critical method was adopted by most great scholars of the th
and th centuries. They include, first of all, Theodor Nöldeke who, in
his renowned Geschichte des Qorāns (published in ), accepted the tra-
ditional Muslim account of the history of the Qur"ān; in this he was fol-
lowed by the continuators of his work, Gotthelf Bergsträsser and Otto
Pretzl. However, Friedrich Schwally, author of the revised edition of the
book (–), following the methods which Goldziher applied to
the study of Had. ı̄th, rejected a good number of traditional accounts
(such as the one about the first collection being made by Abū Bakr, or
the account about the Qurashı̄ dialect of the Qur"ān). He only retained
the theses that a substantial part of the Qur"ān was given its final form
during the days of the Prophet himself and that the definitive collec-
tion of the Qur"ān took place during #Uthmān’s caliphate.23 The critical
approach was to find some distinguished defenders in Great Britain.
Thus Richard Bell considered the verses as the original units of rev-
elation and advocated the theory that there were numerous revisions
of the Qur"ān at a very early period, for the most part immediately
22Crone-Cook, Hagarism, pp. – and especially the relevant notes; cf. also Cook,
Koran, chapters  and . For the application of the hypercritical method to the
study of the history of early Islam see Crone, Slaves; eadem, Trade; Cook, Dogma;
idem, Muhammad; see also Hawting, “Origins”; idem, Dynasty; Chabbi, Seigneur. For the
application of this method to the history and text of the Qur"ān see Lüling, Ur-Qur"ān
(earlier than Wansbrough); Rippin, Qur"ān.
23 GdQ, II (= F. Schwally, Die Sammlung des Qorāns), pp. –; Schwally, “Betrach-
tungen”. Schwally’s analyses were at least partially taken up by Angelika Neuwirth,

for example in her Mekkanische Suren. See also the critical approach of Weil, Einleitung,
pp.  ff.
 
after the death of Muhammad.

. 24
Bell was followed by Montgomery
Watt25 and Robert B. Serjeant.26 Another British scholar, John Burton,
adopted the critical approach in one of his books, The Collection of the
Qur"ān, published in , the same year as Wansbrough’s Quranic Studies.
Although both scholars base themselves on the methods of Goldziher
and Schacht in questioning the credibility of the Islamic tradition con-
cerning the dating and final redaction of the Qur"ān, Burton reaches
entirely different conclusions from Wansbrough. Accounts according
to which the codex was first collected during Abū Bakr’s time and
then during the time of #Uthmān are rejected by Burton as ideologi-
cally motivated inventions of later jurists; instead he makes a distinction
between a very old “Qur"ān document” and a later “Qur"ān source”,27
concluding that the Qur"ānic text as we know it was put together in the
time of Muhammad
. himself.
Among the many proponents of the critical method one may also
mention Alford T. Welch,28 Rudi Paret29 and Gregor Schoeler, who in
this field clearly sees himself as a continuator of Nöldeke.30 Schoeler
rejects Wansbrough’s hypotheses on the definitive recension of the
Qur"ān with reference to a famous Qur"ān fragment from San#ā". and
the findings of the study group led by Gerd-R. Puin. This group, using
the carbon- dating technique, suggested that this San#ā"
. manuscript
was written between / and /, thus not long after the time of
#Uthmān.31 The problem is that, for want of a scientific edition, it is still
not known whether the numerous fragments of this manuscript repre-
sent the entire text of the Qur"ān. Remarkably, several decades after the
discovery of this Qur"ān Puin and his colleagues have only published a
few brief articles on this subject.32
24 Bell, Qur"ān, especially the introduction.

25 Watt, “Dating”; idem, Bell’s Introduction; idem, Mecca, introduction.
26 Serjeant, “Prose”.
27 Burton, Collection, pp. , –.
28 EI 2, art. “Kur"ān” (V, pp. –); idem, “Understanding”.
.
29 Paret, Übersetzung; idem, Kommentar.
30 Schoeler, Ecrire, pp. –. See also his other works cited above, note .
31 E.g. Schoeler, Ecrire, p. .
32 Notably Puin, “Methods”; idem, “Observations”; von Bothmer, “Wege”. The
reason given for the paucity of studies on this manuscript is the reserved attitude of
the Yemeni authorities and the many obstacles they place before scholars. Is it not
because this manuscript contains significant variants in relation to the official version of
the Qur"ān? The studies mentioned earlier in this note gingerly point out a few: apart
from some minor orthographic and lexicographical variants,  % of the  groups of
fragments studied present a sequence of Sūras completely different from that known
 
The method of those upholding the critical approach may be sum-

marized as follows: an early source or tradition should be considered
authentic and its contents trustworthy as long as no specific reason
for rejecting it has been found. Michael Cook, the well-known rep-
resentative of the hypercritical method, states that this may be the
right approach, but notes that “it may equally be the case that we are
nearer the mark in rejecting whatever we do not have specific reason
to accept”.33 Harald Motzki, representing the critical approach, nicely
illustrates the major differences among Western scholars concerning
the dating of the final version of the Qur"ān by reporting, in chronolog-
ical order, the conclusions which four leading scholars reached in their
studies: Schwally dates this version to the time of the caliph #Uthmān;
Mingana, to the caliphate of #Abd al-Malik; Wansbrough, to the begin-
ning of the rd/th century; and Burton, to the lifetime of the prophet
Muhammad.
. 34
Apart from issues raised by the Islamic textual tradition, other ele-
ments, pertaining to the Qur"ānic text itself, have also proved problem-
atic for Arabists. Such is the case with words and expressions whose
meaning is obscure, not only for modern specialists but also for medie-
val Muslim scholars. The numerous commentaries composed by these
scholars record a wide variety of different interpretations of Qur"ānic
words and phrases, revealing uncertainty if not downright ignorance
of the meaning. This is the case for example with the expression jizya
#an yad (Q :), whose critical analysis ranges from the pioneering
study by Franz Rosenthal35 to the recent detailed examination by Uri
Rubin.36 The journal Arabica served for years as a forum for learned
discussions about this expression, with contributions by Claude Cahen,
Meir M. Bravmann and Meir J. Kister.37 Similarly, the various ways
in which the exegetes explain the word ı̄lāf in Sūra  (Quraysh)
today; the division into verses corresponds to none of the twenty-one known systems. It
is striking that the sequence of Sūras is very similar to that of the codices of Ubayy and
Ibn Mas#ūd, both of which were held in particularly high esteem by the #Alids. See also
the comments in Cook, Koran, p. ; Fedeli, “Manuscripts”.
33 Cook, Muhammad, p. .
34 Motzki, “Collection”, p. . See also the overview by Fück, “Qur"āntext”.
35 Rosenthal, “Problems”, pp. –.
36 Rubin, “#An yadin”; see now idem, “Qur"ān and Poetry”.
37 Cahen, “Coran IX-”; Bravmann, “Qur"ān IX-”; idem, “Background” (these
two articles were revised and updated in idem, Islam); Kister, “#An yadin”.
 
have been discussed by Birkeland, Cook, Crone and Rubin.38 The

exegetical uncertainty over the term kalāla (Q :) was subjected to
a detailed examination by David Powers in several articles,39 and the
problematic character of the term al-s. amad in Sūra  (al-Ikhlās.) was
noted by Rosenthal, Paret, Schedl, Rubin, Ambros and others.40 One
could add to the list the word h. anı̄f, the famous “opening letters” (al-
fawātih. ) of some Sūras,41 the terms abābı̄l, sijjı̄l and al-qāri #a, and many
more.42 The kind of problems faced by Muslim commentators and
modern philologists alike can be demonstrated by a particularly sig-
nificant case: the word kawthar, which appears in the very short Sūra
, of which it is also the title. In a recent suggestive article, Claude
Gilliot has shown that the great theologian and Qur"ān commentator
al-Māturı̄dı̄ (d. /) was unsure of its meaning, putting forward
four hypotheses in his Ta"wı̄lāt al-qur"ān: () abundance (as a metaphor
for Muhammad’s
. prophetic mission); () a river in paradise; () some-
thing mysterious which God gave Muhammad . and about which oth-
ers have no knowledge; () a word borrowed from ancient books (al-
kutub al-mutaqaddima).43 Before al-Māturı̄dı̄, the theologian Abū Bakr al-
As.amm (d. / or /), cited by al-Tha#labı̄ in his al-Kashf
wa-l-bayān, considered kawthar to be “a word originating in (the books
of) ancient prophecy and meaning preference/election” (huwa kalima
min al-nubuwwa al-ūlā wa-ma#nāhā al-ı̄thār).44 As Gilliot notes, the term
is a crux interpretum which Muslim scholars, as well as Western experts
and translators of the Qur"ān, have had difficulty understanding. He
believes that the view attributed to al-As.amm, as well as the last hypoth-
esis put forward by al-Māturı̄dı̄, support the theory advanced by Chris-
38 Birkeland, pp. –; Cook, Muhammad, pp. –; Crone, Trade, pp. –
and index; Rubin, “Īlāf ”.
39 Powers, “Law”; idem, “Will”; idem, “Abrogation” (articles revised and updated in
idem, Studies).
40 Rosenthal, “Problems”, pp. –; Köbert, “Gottesepitheton”; Newby, “Ikhlās”;
.
Paret, “Ausdruck”; Schedl, “Probleme”; Rubin, “Samad”;
. Ambros, “Analyse”; Cuypers,
“Lecture”.
41 For hanı̄f, see e.g. Gil, “Opposition”; idem, “Creed”; Rubin, “Hanı̄fiyya”. For the
. .
“opening letters”, see e.g. Bellamy, “Letters”.
42 Cook, Koran, pp. –. See also Torrey, “Passages”; Bellamy, “Emendations”.
The Encyclopaedia of the Qur"ān is an excellent reference work for these words and
expressions, as well as for the questions which they raise. See further Puin, “Leuke
Kome”.
43 Māturı̄dı̄, X, p. .
44 Gilliot, “Embarras”, pp. –. Gilliot explains that ı̄thār refers to the choice or
election of the Biblical prophets (“Embarras”, p. , note ).

 
toph Luxenberg about the Syriac provenance of kawthar. According to

Luxenberg, this word has remained incomprehensible because it is an
Arabicized deformation of a Syriac term (kuttārā/kutārā) meaning stabil-
¯
ity, persistence, perseverance. In general, all of Sūra , highly enig-
matic if not unintelligible, is a deformation of a Syriac liturgy in his
view.45 Without necessarily accepting all of these points of view, one can
appreciate how this example illustrates the scope of the problem and
the numerous possible avenues of investigation.
As concerns the evolution of the redaction of the Qur"ān, the fun-
damental question is this: why is it that Muslim scholars from a very
early period, namely a few decades after the Prophet’s death, did not
know (or no longer knew) the meaning of these words, expressions and
“opening letters”? In his book on the Qur"ān, Michael Cook puts for-
ward two possible answers: either the materials which make up the
Qur"ān did not become available as a scripture until several decades
after the Prophet’s death; or else, much of what appears in the Qur"ān
was already old by the time of the Prophet.46 The precise reasons for
this phenomenon remain far from clear, though it can be assumed that
the redaction of the Qur"ān proceeded by successive waves. This will be
discussed further below.
Another break with the Qur"ānic text concerns the legal field. In
his pathbreaking work, The Origins of Muhammadan Jurisprudence, Joseph
Schacht notes that Islamic law from the second century hijra onwards
is surprisingly non-Qur"ānic.47 Subsequent studies have argued that less
than a century after the days of the Prophet, important aspects of the
law had become not only non-Qur"ānic (as maintained by Schacht)
but at times squarely anti-Qur"ānic. These studies include John Burton
on the laws of inheritance, the rights of widows and the stoning of
adulterers;48 David Powers on the laws of inheritance;49 Harald Motzki
on the muh. s. anāt/muh. s. ināt of Q :;50 Gerald Hawting on the rights of a
divorced woman during her “waiting period” (#idda);51 Patricia Crone
45 Luxenberg, Lesart, pp. ff. For a critical review of this book see Hopkins,
“Review”. For an anthropological and historical interpretation of Sūra  see Chabbi,
Seigneur, pp. – and notes (pp. –, ). See also Saleh, Formation, pp. –
; van Reeth, “Vignoble”; the Notes to KQ, no. .
46 Cook, Koran, pp. –.
47 Schacht, Origins, p.  and passim.
48 Burton, Collection, pp. , , –.
49 See above, note .
50 Motzki, “Muhsanāt”.
..
51 Hawting, “Role”.
 
on the word kitāb in Q :, here meaning “marriage contract”.52

In all the cases studied, the overall impression is that the Qur"ānic
injunctions or those attributed to Muhammad . were disregarded or
never implemented. Possible reasons may include the late and non-
consensual final redaction of the Qur"ān and the extensive use of ra"y
(the personal opinion of the jurist which is not directly based on the
Qur"ān). The question remains open.
Problems of this nature underlie the hypercritical approach. It will be
useful to summarize here the theses of its most radical and best known
proponent, John Wansbrough.53 In his view, the Qur"ān originated
neither in Arabia nor in Islam. The Arabs had not established a new
religious community of their own when they left their homeland to
conquer other territories. It was outside Arabia that they found, after
the conquests, a “sectarian milieu” in the Middle East, more precisely
in #Irāq, and began gradually to adopt this milieu and adapt it to
themselves by rewriting its history and “Arabicizing” its evolution. In
this manner, the Qur"ān emerged from a variety of sources in a process
in which the popular preachers (qās. s. , pl. qus. s. ās. ) played a major role.
Indeed, the popular sermon is said to have been the means both
for transmitting and explicating the so-called prophetic sayings, which
largely derived from this sectarian milieu. The Qur"ān, which owed its
origin to this composite material, only very gradually detached itself
from it. It took shape at such a slow pace that the date of its definitive
version cannot be earlier than ca. /, during the early #Abbāsid
period.
Although Wansbrough’s arguments are often convincing and his the-
ories pertinent and evocative, his dating of the final version of the
Qur"ān no longer seems tenable. The reasons, in addition to those
given above, have to do with certain discoveries in the fields of codi-
cology, archaeology and epigraphy: apart from the San#ā" . manuscript,
there is the fragment from Khirbet el-Mird described by Grohmann
and identified by Kister as comprising a citation of Q :–; the
fragment thus seems to prove that a fixed text already existed towards
the end of the Umayyad period.54 Another pointer in this direction is
the Nubian papyrus datable to /, analysed and translated by
Hinds and Sakkout, which contains two Qur"ānic citations preceded
52 Crone, “Problems”.
53 In his two above-mentioned works, Quranic Studies and Sectarian Milieu.
54 Grohmann, Papyri, especially pp. xi–xii; Kister, “Fragment”.
 
by the formula “And God, may He be glorified and exalted, says in

His book”.55 Furthermore, coins dating from the Umayyad period and
studied by Crone and Hinds identify Muhammad . as Messenger of God
or include Qur"ānic quotations.56 To this there may be added the liter-
ary tradition and some textual evidence. Reports about the systematic
collection of the Qur"ān, especially during the caliphates of Abū Bakr
and #Uthmān, are found in sources as early as the above-mentioned
al-Ridda wa-l-futūh. by Sayf b. #Umar,57 the al-Jāmi # by #Abdallāh b.
Wahb (d. /),58 the Musnad by al-Tayālis
. ı̄ (d. /),59 and Kitāb
fad. ā"il al-qur"ān by Abū #Ubayd al-Qāsim b. al-Sallām (d. /).60
In “The Collection of the Qur"ān”, Motzki convincingly demonstrates
that almost all of these reports go back to the scholar and tradition-
ist Ibn Shihāb al-Zuhrı̄ (d. /).61 This again takes us back to the
time of the first Marwānid Umayyads, as Mingana had maintained.62
Though this is quite an early date, it is nevertheless many decades
later than the time of the third caliph. These decades witnessed rapid
changes which under other conditions would have taken centuries,
given the enormous consequences of the civil wars and the great and
brilliant conquests that transformed the face of history and deeply influ-
enced the mentality of early Muslims.
. Information, Doubts and Contradictions in Islamic Sources
Not unlike Western research, the Islamic textual tradition also exhibits
much disagreement. The conflicting views seem to indicate that the
definitive recording of the Qur"ān in writing was much later than
Muslim “orthodoxy” was eventually to claim.
Hinds-Sakkout, “Letter”, especially p. .

55
Crone-Hinds, God’s Caliph, pp. –. See also Cook, Dogma, pp. – and, more
56
recently, Déroche, “Colonnes”, pp. –.

57 For reports about the collection of the Qur"ān, see Sayf, Ridda, pp. ff., especially
nos. , .

58 Ibn Wahb, Jāmi #/ #Ulūm, pp. – (fol b–b).
59 Tayālisı̄, Musnad, p. .
.
60 There are three editions of this work: ed. W.S. Ghāwijı̄, Beirut, / (in two
volumes); ed. A. al-Khayyāt.ı̄, al-Muhammadiyya

. (Morocco), / (used in the
Notes); ed. M. al-#At.iyya et al., Damascus, /. For the question discussed here,
see the first two chapters of Abū #Ubayd’s work.
61 Motzki, “Collection”, pp. –.
62 See above, p. .
 
Let us first briefly examine the most widespread account in Islamic

tradition on the collection and writing down of the Qur"ān.63 According
to the predominant version of this account, at the time of the Prophet’s
death there was no complete codex of the Qur"ān, let alone one which
had been authorized by him. Extracts of differing length and written
on various materials were kept by his Companions. On the advice
of the future second caliph #Umar a first recension was initiated by
the first caliph Abū Bakr and, after initial reluctance, was compiled
by the Prophet’s scribe Zayd b. Thābit. The resulting exemplar was
what tradition often refers to as “the codex between the two boards”
(al-mus. h. af alladhı̄ mā bayn al-daffatayn). After #Umar’s death this copy
remained in the possession of his family as his daughter Haf . s.a, one
of the Prophet’s wives, inherited it. Besides this codex other corpora
were produced, due to initiatives taken by some major figures, the best-
known among them being #Alı̄ b. Abı̄ Tālib, . Ubayy b. Ka#b, #Abdallāh
b. Mas#ūd and Abū Mūsā al-Ash#arı̄. The third caliph #Uthmān, acting
on the advice of his famous general Hudhayfa . b. al-Yamān, ordered
the establishment of an official recension of the Qur"ān, known as “the
model codex” (al-mus. h. af al-imām) or the #Uthmānic codex (al-mus. h. af al-
#uthmānı̄). The task again fell to Zayd b. Thābit, aided this time by a
commission composed of men from Quraysh (curiously, the sources
agree on neither their number nor their identity). This group based
its work on Haf . s.a’s codex. The caliph gave this recension an official
and exclusive character. On his orders copies were sent out to different
provincial capitals of the empire, where they were to serve as a standard
reference. He then ordered all other recensions to be destroyed. As will
be mentioned below, it took centuries for this official recension to be
accepted by all Muslims as the textus receptus.
We can now briefly look at some problems arising from this descrip-
tion of events. First, at the philological level, some key terms appear
to be ambiguous. Thus the distinction between Had . ı̄th and Qur"ān,
the first designating sayings of the Prophet, the second the word of
God, seems to be late.64 Alfred Louis de Prémare studied a pertinent
example of an initial indecision between the two terms by consider-
63 For the countless sources providing this information, see e.g. Rāmyār, Tārı̄kh,
pp. –; Qaddūrı̄, Rasm, pp. – and more specifically pp. –. See also
EI 2, art. “al-Kur"ān”
. (A. Welch), especially at V, pp. –.
64 This subject is discussed in Graham, Divine Word, pp. – (part one: “Revelation
in Early Islam”); see also idem, Scripture; Schoeler, “Schreiben”, pp. –; Déroche,
Livre, pp. –.
 
ing the famous so-called “farewell sermon” (khu.tbat al-wadā#) which the
Prophet is said to have delivered shortly before his death. Some phrases
from this sermon, particulary those relating to women and the sacred
months, are in fact found in the Qur"ān, with only minor variations.65
Another example is the enigmatic h. adı̄th qudsı̄, comprising words which
were uttered by God and transmitted by Muhammad, . but which none
the less were not recorded in the Qur"ān. 66
De Prémare has also emphasized the problematic nature of the root

jm # in the recurring expression jam # al-qur"ān.67 The root obviously car-
ries the meaning “to collect, assemble, gather”; yet many Muslim lex-
icographers maintain that it can also mean “to memorize, retain and
learn by heart”, despite the fact that there is a specific verb for the
latter meaning, namely h. afiza. . Thus, there are quite a few accounts
according to which the Qur"ān was first “gathered in the hearts of
men”—i.e. memorized—and then “collected”—i.e. assembled—by one
or another of Muhammad’s . Companions. This may well reflect the
dialectic between oral and written; yet it seems that the marked ambi-
guity in the verb jama #a is deliberate and originated in the wish to
avoid the most glaring inconsistencies that existed in accounts about
the redaction of the Qur"ān. Alternatively, the intention was to con-
ceal the conflicts on this subject that raged among representatives of
the different political-religious tendencies. Thus #Alı̄ is said to have col-
lected a complete Qur"ān in the form of a codex immediately after
Muhammad’s
. death. Now Ibn Abı̄ Dāwūd, who cites this tradition in
his Mas. āh. if, specifies at once that here the expression jama #tu l-qur"ān kul-
lahu means “I learned the entire Qur"ān by heart”.68 To add further
to this difficulty, the Qur"ān itself says: inna #alaynā jam #ahu wa-qur"ānahu
(Q :), literally “incumbent upon us is the collection/memorization
and its ‘qur"ān’”. Who is speaking and what do the terms jam # and qur"ān
mean in this case? The question is controversial.
Another enigmatic point: numerous accounts report that when Abū
Bakr and #Umar summoned Zayd b. Thābit to commission him to
collect the Qur"ān, Zayd is said to have been angered at first, crying
65 For the Qur"ānic phrases concerning women (Q :, :, :) and the holy
months (Q :–) which are incorporated in the Prophet’s sermon see Ibn Hishām,
Sı̄ra, IV, pp. –. See de Prémare, “Histoire”; idem, “Discours”.
66 Graham, Divine Word, pp. –.
67 De Prémare, Fondations, pp. –; further information on the history of the
redaction of the Qur"ān is now provided in idem, Origines.

68 Ibn Abı̄ Dāwūd, p. .
 
out: “How can you do what the Messenger of God did not do?”69 Did
Muhammad
. thus wish to preserve the Qur"ān as a single version, or in
a state of oral recitation, as was the case with poetry?70 If so, the studies
by Father Edmund Beck again become relevant. Beck was the first to
have recognized the striking similarity between the first “reciters of the
Qur"ān” (qurrā", sing. qāri") and the ancient ruwāt (sing. rāwı̄), mostly
oral transmitters of ancient pre-Islamic Arabic poetry.71 Now the ruwāt
did not consider the existence of different versions of a single poem
to be a flaw. Quite the contrary: these versions, discernible mainly
through recitation, were desirable since they facilitated an improvement
of the poem. In a similar vein, Karl Vollers, who maintained that
the original language of the Qur"ān was the Meccan version of the
dialect of Hijāz,
. argued that the Qur"ān was subsequently re-written
in the “common language” (koine) of pre-Islamic poetry in order to
improve its language and style.72 Still according to Beck, it is altogether
possible that the first qurrā", who were active at least until the mid-
nd/th century, considered the variants of the different recitations,
recorded after a fashion in the various recensions of the Qur"ān, as
an opportunity to improve the linguistic level of the latter. Whence
perhaps the h. adı̄th attributed to the Prophet and particularly valued by
the early qurrā": “In the mus. h. af there are dialectal expressions (lah. n) but
the Arabs are going to standardize them”.73 The sources at times refer
to these reciters/readers, who were experts in Arabic, as “the people
of the Arabic language” (as. h. āb al- #arabiyya); according to al-Tabar. ı̄,
they are the ones who violently reproached #Uthmān for making his
codex the official text: “The Qur"ān used to be (preserved in a number
of different) written versions (kutub), and you have abandoned all but
one”.74 It is noteworthy that in al-Sayyārı̄’s text the as. h. āb al- #arabiyya
69 Tayālisı̄, Musnad, p. ; Ibn Hanbal, Musnad, I, p. , no. , p. , no. , V,
. .
pp. –, no. ; Bukhārı̄, S. ah. ı̄h. , III, pp. – (Kitāb fad. ā"il al-qur"ān); Ibn Abı̄
Dāwūd, pp. –.
70 On the opposition in early Islam to the writing of Hadı̄th as scripture see the
.
substantial article by Cook, “Opponents”; see also Kister, “Lā taqra"ū”.
71 Beck, “Kodex”; idem, “#Arabiyya”, especially pp. ff.; idem, “Kodizesvari-
anten”. On this issue see also Blau, “Bedouins”. For the qurrā" see also Juynboll,
“Qurrā"”.
72 Vollers, Volkssprache, pp. – and passim. See also Kahle, “Readers”; Rabin,
“Arabic”; and now Larcher, “Arabe préislamique”.

73 See Farrā", II, p. .
74 Tabarı̄, Ta"rı̄kh, first series, p. , tr. Tabarı̄, Crisis, p. . See also Juynboll,
. .
“Reciter”.
 
are depicted, among others, as responsible for the alteration of the

Qur"ānic text.75 An echo of the complaint levelled against the third
caliph is also heard in a statement attributed to #Abdallāh, the pious
son of #Umar b. al-Khat.t.āb and a person admired by the qurrā". In one
of many versions of this statement, #Abdallāh tells #Uthmān: “Let no
one tell you that he has the entire text of the Qur"ān in his possession.
How is one to know what the entire Qur"ān is? Many things from the
Qur"ān have disappeared forever (qad dhahaba minhu qur"ānun kathı̄run)”.76
Other accounts mention the omission of parts of the Qur"ān as well as
additions to the text. First, the omissions: in his Fad. ā"il al-qur"ān, Abū
#Ubayd al-Qāsim b. Sallām notes that certain passages of the Qur"ān,
some predating #Uthmān’s caliphate, were “censored out”.77 The two
short Sūras “al-Hafd”
. and “al-Khal#”, included in the recension of
Ubayy b. Ka#b, as well as other short texts attributed to the codex of
#Alı̄ or #Umar, were not in the end incorporated into the final version
of the Qur"ān.78 The same is said to be true of some verses, including
the stoning verse (āyat al-rajm) and the maxim: “If the son of Adam
possessed two valleys of gold, he would wish for a third / only the earth
satisfies the appetite of the son of Adam / God turns towards those
who turn (towards Him)”.79 Other texts “missing” from the definitive
version take up many pages in Geschichte des Qorāns, to cite only one
work.80 As for the additions: certain Khārijı̄s, namely the #Ajārida (or a
75 See KQ, no. ; cf. nos. ,  (however, such criticism of the “experts of the
Arabic language” or the “grammarians” is not very common in Shı̄#ı̄ literature).

76 E.g. Abū #Ubayd, Fadā"il, II, p. , no.  > Suyūtı̄, Itqān, III, pp. –
. .
(chapter ); cf. Ibn Wahb, Jāmi #/ #Ulūm, p.  (fol. b, no. ).
77 These deleted passages are brought together in Jeffery, “Abū #Ubaid”.
78 Jeffery, pp. –. See also Suyūtı̄, Itqān, I, p.  (chapter ); Blachère, Intro-
.
duction, pp. –.
79 These verses, which do not appear in the #Uthmānic codex, are cited by al-Sayyārı̄
(see KQ, nos. ,  respectively and the sources referred to in the Notes). See also
Tirmidhı̄, Awliyā", p. , where the author calmly acknowledges that these verses, as
well as the term muh. addath at the beginning of Q : (wa-mā arsalnā min qablika min
rasūl wa-lā nabı̄ wa-lā muh. addath…), which had originally formed part of the Qur"ān,
were omitted (for this latter term see Kohlberg, “Muhaddath”;. see further KQ, no. ).
80 GdQ, I, pp. –. The classical reason given by Sunnı̄ authors for the suppres-
sion of these passages has to do with the notion of “the abrogation of the wording”
(naskh or mansūkh al-tilāwa); see the learned, though apologetic analysis by Mu#arrafa,
S. iyāna, pp. –; on this subject see also Burton, “Cranes”, which deals mainly with
the alleged omission of the famous “Satanic verses”. Casanova likewise maintains that
numerous eschatological passages of the Qur"ān, mainly those regarding the figure
of the Saviour, were suppressed in the official version because, among other reasons,
they would have demonstrated that “primitive Shı̄#ism is the true Muslim orthodoxy”
 
group among them called the Maymūniyya), regarded Sūra  (Yūsuf)

as apocryphal and as a later addition to the genuine revelations made
to the Prophet;81 and Ibn Mas#ūd is said to have regarded the first
and the last two Sūras of the #Uthmānic codex (i.e. the Fātiha . and
the mu #awwidhatān) as prayers, not as Qur"ānic revelations.82 In a well
documented article, Hossein Modarressi shows that in the first two or
three centuries of the hijra a number of persons of standing in later
Sunnism vehemently criticized the #Uthmānic codex.83
That the definitive codification of the Qur"ānic text was associated
with political-religious tensions is illustrated by an account cited in
numerous sources, beginning with al-Bukhārı̄ in his S. ah. ı̄h. : Hudhayfa,
.
the general who took part in the conquest of Armenia in –/–
, was alarmed by the disagreements regarding the recitation of the
Qur"ān. He therefore implored the caliph #Uthmān to establish a writ-
ten and unified version of the Qur"ān: “Unite this community before it
differs about its Book just as the Jews and Christians differed (about
their own books)”.84 As de Prémare has aptly noted, an account of
this kind seems to have symbolic value rather than reflecting histori-
cal reality.85
Shortly after the Prophet’s death the Arabs, who were skillful traders,
had become great conquerors and within a few years had accumulated
immense power and riches. Among these wealthy and powerful men,
(Casanova, Mohammed, p. ; cf. pp. , ; for this issue cf. also Madelung, Succession,
pp. –, ff., , . Casanova’s arguments have recently been further developed in
van Reeth, “Muhammad”).
.
81 See Shahrastānı̄, Religions, pp. , ; Modarressi, “Debates”, p. .
82 Jeffery, p. ; Rāmyār, Tārı̄kh, pp. –; see also Cuypers, “Analyse”. For the
problems raised by the Fātiha . see also Jeffery, “Variant Text”. (The first variant text of
the Fātiha. is cited there according to the Tadhkirat al-a"imma, p. . This was published
as a work of al-Majlisı̄, but its author is in fact his contemporary Muhammad . Bāqir
al-Lāhı̄jı̄; see Brunner, Koranfälschung, pp. –.)
83 Modarressi, “Debates”.
84 See Bukhārı̄, Sahı̄h, III, p.  (Kitāb fadā"il al-qur"ān). According to this account,
. . . .
Hudhayfa’s
. troops were made up of #Irāqı̄ soldiers who wished to fight the Syrians
with the aim of conquering Armenia and Adharbayjan. The general was disturbed
by the difference between the readings of the Syrians, probably as compared with the
readings which were then current in #Irāq and thus among his own men. If this is the
case, could one assume that there was a difference between the readings of partisans of
#Alı̄ and the Banū Hāshim (#Irāq) on the one hand and the Umayyads (Syria) on the
other? For Hudhayfa’s
. role in the establishment of a single #Uthmānic codex and the
suppression of rival codices see also Ibn Shabba, Ta"rı̄kh, III, pp. –. Cf. Sayed,
Revolte, pp.  ff.
85 De Prémare, Fondations, pp. –.
 
some appear to have united in their persons qualities that were to play a
determining role in the definitive recension of the Qur"ān. Continuing
the methods of Casanova, Mingana and Crone-Cook, de Prémare
paints the portraits of three principal figures:86
. First, #Ubaydallāh b. Ziyād, the famous and ruthless Umayyad
governor of #Irāq (–/–). A grandson of Abū Sufyān
and thus a member of the powerful ruling family, he was one
of those rich traders who became powerful conquerors. After the
conquest of Transoxania he held the strategic post of governor
of #Irāq during the caliphate of Mu#āwiya and Yazı̄d I. He bru-
tally stamped out Khārijı̄ and #Alid revolts and was responsible
for the death of Imam al-Husayn . b. #Alı̄ at Karbalā". An astute
politician, he encouraged Marwān b. al-Hakam . to stand as a
candidate for the caliphate in Damascus in the face of the rival
caliphate of #Abdallāh b. al-Zubayr in Mecca; Marwān subse-
quently became the first caliph of the second Umayyad period.
#Ubaydallāh b. Ziyād was also a man of letters and one of the
“experts of Arabic” (as. h. āb al- #arabiyya). Abū l-Faraj al-Is.fahānı̄ in
the Aghānı̄ 87 and Yāqūt in the Udabā" 88 devote each a few lines
to him. Ibn Abı̄ Dāwūd writes that #Ubaydallāh b. Ziyād inter-
vened in the establishment of the Qur"ānic text, instructing his
Persian secretary, Yazı̄d b. Hurmuz al-Fārisı̄, to enter numerous
additions: “#Ubaydallāh added (zāda) two thousand h. arf (words,
letters, expressions?) to the codex”, Yazı̄d reports.89 Of course, the
secretary does not provide any details on the identity of the codex
in question nor on the nature of the additions which he men-
tions. Moreover, the doubtless deliberate ambiguity of the word
h. arf leaves room for all manner of speculation.
. The second figure is the no less famous al-Hajjāj . b. Yūsuf, who
was also governor of Umayyad #Irāq. He was appointed to this
position during the reign of #Abd al-Malik b. Marwān, the sec-
ond and undoubtedly the most important caliph of the Marwānid
branch of the Umayyad dynasty. It was during this period that
there appeared the first currents of dogmatic reflection follow-
ing the conquests; these currents were deeply concerned with the
86 Ibid., pp. –.

87 Is.fahānı̄, Aghānı̄, XVIII, pp. –.
88 Yāqūt, Udabā", V, pp. –.
89 Ibn Abı̄ Dāwūd, p. .
 
issue of political-religious legitimacy. During this period of inces-

sant civil wars, the issue of scriptures must have assumed a major
importance. Al-Hajjāj
. defeated the rival caliph Ibn al-Zubayr,
thus restoring unity to the caliphate after a split lasting over ten
years (–/–). Al-Hajjāj,
. too, was a man of letters and
one of the finest experts of the Arabic language. Al-Tabar . ı̄ in his
Ta"rı̄kh and al-Jāhi
90
. z. in his Bayān provide some examples of his
91
flamboyant prose. Ibn Abı̄ Dāwūd and Ibn Khallikān92 state that
al-Hajjāj
. was deeply involved with the Qur"ānic text. Occasion-
ally contradictory accounts mention that he corrected divergent
readings, arranged the order of certain chapters or verses, and
improved the orthography by introducing diacritical marks and
vowels. According to al-Samhūdı̄ (d. /), an historian of the
city of Medina, in an account admirably analysed by Mingana,93
al-Hajjāj
. established his own recension of the Qur"ān, copies of
which he dispatched to each of the capitals of the major provinces
of the Islamic empire. These copies were to become the offi-
cial text, supplanting earlier recensions which, wherever in #Irāq
they were found, he ordered to be destroyed.94 According to some
accounts, al-Hajjāj
. was the first to have ordered the destruction
of competing codices. Other accounts report that he followed the
example set by #Uthmān. Some sources maintain that the recen-
sions banned by al-Hajjāj. continued to circulate, and that his
own codex was discarded under the #Abbāsids.95 Al-Hajjāj
. is men-
tioned in a polemical text by the Christian Arab apologist #Abd al-
Ması̄h. al-Kindı̄, written perhaps at the beginning of the rd/th
century.96 In one of his epistles, al-Kindı̄ (or the person who wrote
using this name) states: “Then there was the intervention (i.e. in
the Qur"ānic text) by al-Hajjāj
. b. Yūsuf. He seized all codices,
90 Tabar
. ı̄, Ta"rı̄kh, second series, pp. –.
91 Jāhi
. z,
. Bayān, I, pp. –, II, pp. –.
92 Ibn Abı̄ Dāwūd, pp. –; Ibn Khallikān, Wafayāt, II, p. .
93 Samhūdı̄, Wafā", II, p. ; Mingana, “Transmission”, passim.
94 See in general Beck, “Kodizesvarianten”, especially pp. –.
95 Blachère, Introduction, pp. –; de Prémare, Fondations, p. . See Samhūdı̄,
Wafā", II, pp. – (from Ibn Shabba).

96 Al-Kindı̄’s identity and dates are problematic. Paul Kraus believed that the name
“al-Kindı̄” was a cover for a scholar seeking to spread Ibn al-Rāwandı̄’s ideas. For
others, al-Kindı̄’s account regarding the collection of the Qur"ān is a distorted mixture
of various Muslim accounts put together by a polemicist; see EI 2, art. “al-Kindı̄, #Abd
al-Ması̄h”
. (G. Troupeau).
 
omitting and adding a great deal. It is said that they (i.e. some
of the omitted verses) were revealed concerning the Umayyads
and #Abbāsids and included the names of some (Umayyad and
#Abbāsid) personages.97 Six copies of the recension conforming to
the wishes of al-Hajjāj
. were made and distributed: one to Egypt,
another to Damascus, a third to Medina, a fourth to Mecca, a
fifth to Kūfa and a sixth to Bas.ra. As for the earlier collections,
he threw them into boiling oil and destroyed them, thus imitating
#Uthmān’s action”.98
. The third figure is the caliph #Abd al-Malik himself. The histo-
riographical investigation by de Prémare, like earlier studies by
Gerald Hawting on Umayyad history and Yehuda Nevo on the
epigraphy of the period, demonstrate that #Abd al-Malik’s reign
witnessed major developments in Islamic doctrine.99 As concerns
the definitive establishment of the Qur"ānic text, there is first this
statement by the caliph, reported in numerous sources: “I am
afraid to die in the month of Ramadān
. because I was born in it, I
was weaned in it, and in it I collected (jama #tu) the Qur"ān”.100 Of
course, the meaning of the root jm # may again be said to be open
to discussion; however, what we already know about the involve-
ment of the two above-mentioned governors of #Irāq in the shap-
ing of the Qur"ānic text seems to indicate that here the term does
not mean “to memorize, to learn by heart” but rather “to collect,
to put in order”.
Other noteworthy aspects of #Abd al-Malik’s reign are probably directly
related to the issue at hand. The inscriptions at the Dome of the Rock,
ably analysed by Christel Kessler and Oleg Grabar, were carried out on
the orders of this caliph.101 They seem to be the first real dated exam-
ple of an Islamic definition of God’s unicity: qul huwa llāhu ah. ad allāhu
97 A constant theme of early Shı̄#ı̄ literature is that the authentic version of the
Qur"ān had included pejorative references to specific Umayyads and #Abbāsids, but
that these references had been suppressed (cf. below, p. ).
98 Tartar, Hiwār, p. , tr. idem, Dialogue, p. . See also Muir, Apology, p.  (English
.
tr.). Cf. Blachère, Introduction, pp. –; Griffith, “Muhammad”,
. p. ; Platti, “Arabes”.
99 Hawting, Dynasty, index, s.v. “#Abd al-Malik”; Nevo, “Prehistory”; de Prémare,
Fondations, pp. , –; idem, “#Abd al-Malik”.

100 See Balādhurı̄, Ansāb, IV/, p. ; Ibn al-#Ibrı̄, Ta"rı̄kh, p. ; Tha#ālibı̄, Latā"if,
.
p. ; Sharon, “Umayyads”, p. ; de Prémare, “#Abd al-Malik”, p. .
101 Kessler, “#Abd al-Malik”; Grabar, Formation, pp. –; EI 2, art. “Kubbat al-
.
s.akhra” (O. Grabar).
 
l-s. amad lam yalid wa-lam yūlad wa-lam yakun lahu kufuwan ah. ad. Inside the
Dome, on the outer face of the south side of the octagonal arcade, the
text is preceded by the basmala and the unitarian statement “there is
no God but Allāh; He has no associate”. Other than this last formula,
the text as a whole consists of Sūra  (al-Ikhlās.). But why this diver-
gence from the Qur"ānic text? Why is the formula which immediately
follows the basmala missing from the Sūra? In a refined work such as
this, undertaken over an extended period, such divergence cannot be
ascribed to negligence. Is it because the Qur"ānic text had not yet been
given its definitive form?102 In general, the inscriptions at the Dome of
the Rock consist not only of declarative texts but also of polemical mes-
sages specifically directed against trinitarian Christianity. One example
is Q :: huwa lladhı̄ arsala rasūlahu bi-l-hudā wa-dı̄n al-h. aqq li-yuzhirahu
.
#alā l-dı̄n kullihi wa-law kariha l-mushrikūn. Solange Ory, among others, has
argued that here, as almost always in the Qur"ān, the term “associa-
tors” (mushrikūn) refers to Christians and Jews; the former are accused
of deifying Jesus and the latter, of deifying #Uzayr/Ezra (Q :).103 The
text of these two inscriptions is found, with slight variations, not only in
the Qur"ān (Sūra  and Q :) but also on coins of the period and in
many h. adı̄ths. As de Prémare puts it: “those that appear at the Dome of
the Rock are in some way the first datable manuscripts: /–”.104
Moreover, according to studies by Amikam Elad and Yehuda Nevo, the
first real glorification of Muhammad . as a prophet of a religion inde-
pendent of Judaism and Christianity also dates from #Abd al-Malik’s
time.105 Perhaps the latter sought to make Jerusalem a place of pilgrim-
age as important as Mecca, which had been conquered ten years previ-
ously by the rival caliph Ibn al-Zubayr;106 yet #Abd al-Malik may have
102 Blachère notes another problem related to this Sūra, namely that the recension by
Ibn Mas#ūd records al-wāh. id instead of al-s. amad (Blachère, Coran, II, p. , note ).
See also the studies mentioned above, note . For the minor differences between
inscriptions of the Dome of the Rock reproduced on coins from the period of #Abd
al-Malik and the corresponding Qur"ānic verses see de Prémare, Fondations, pp. –
. For a different perspective on the inscriptions see Whelan, “Forgotten Witness”;
this study usefully complements van Berchem, Matériaux, pp. –.
103 Ory, “Aspects”, especially pp. –; see also Lazarus-Yafeh, Intertwined Worlds,
chapter  and, more recently, Comerro, “Esdras”.

104 De Prémare, Fondations, p. . See also the remarks of Luxenberg, “Neudeutung”.
105 Elad, “#Abd al-Malik”; Nevo, “Prehistory”, pp. , , .
106 This old theory of Goldziher (Muslim Studies, II, pp. –) has had its supporters
(e.g. Schrieke, “Himmelsreise”) and opponents (e.g. Horovitz, “Himmelfahrt”; Goitein,

“Background”; Busse, “Islam”). For this debate see Elad, “#Abd al-Malik”, pp. –;
idem, Jerusalem, chapter , pp. –.
 
aimed much higher and may have had larger objectives. The history of
early Islam is in fact indebted to him for some major decisions:
. The Arabization of the language of administration, which had
until then been managed by the old Byzantine and/or Iranian
officials in their respective languages.
. Rendering official the status of the “the protected” (dhimmı̄) Jews,
Christians and probably also Zoroastrians, by implementing the
poll tax (jizya) as a sign of their inferior status in the Islamic state
and in return for the protection which this state offered them.
. Issuing an Islamic gold coinage devoid of any figurative represen-
tation and minted exclusively with religious formulae in Arabic.107
In this context, the caliph and other powerful men in his entourage
must have been aware that control of belief was a fundamental aspect
of power, and that this could only be achieved by controlling and codi-
fying scripture, especially in a society with numerous dissident political-
religious movements. A single Book, independent of previous sacred
scriptures—in this case those of the Jews and Christians—and codified
according to state dogma was the best guarantee of doctrinal and thus
political stability. Thus, the initiative to produce an official Qur"ānic
codex, apparently begun during #Uthmān’s caliphate,108 seems to have
been concluded during #Abd al-Malik’s reign or slightly later.109 In the
intervening period, which witnessed further conquests and an increas-
ing desire on the part of Muslim leaders clearly to distinguish their reli-
gion from Judaism and Christianity, continuous work on the redaction
of the text was taking place, consisting of arrangement, rewriting, styl-
ization, redaction, correction etc.110 It is interesting to note that Had
. ı̄th,
107 EI 2, art. “#Abd al-Malik b. Marwān” (H.A.R. Gibb); Hawting, Dynasty, pp. –;
de Prémare, Fondations, pp. , , .

108 Accounts on the attempt to produce a definitive corpus of the Qur"ān during
#Uthmān’s rule cannot be rejected outright. In fact, far from praising the action of
the third caliph, some reports seem to be directed against this initiative, referring to
#Uthmān as the “tearer” or “burner” (kharrāq/h. arrāq) of the Qur"ānic codices (see e.g.
Sayf, Ridda, p. , no. ); other reports reproduce the protest of the insurgents against
#Uthmān (see above, note  and the corresponding text).
109 The latter possibility may be inferred for example from a text of John of Damas-
cus. After leaving the Umayyads, whom he served between  and  (i.e. towards
the end of #Abd al-Malik’s reign), this author wrote a treatise against Islam in which he
gives the impression that the text of the Qur"ān was not yet completely stabilized (Jean
Damascène, Ecrits, pp. –).
110 See now Gilliot, “Travail”. The paleographical arguments of Grohmann (in “Dat-
ing”, passim) concerning the first written transmissions of the Qur"ānic text also support
 
the second scriptural source in Islam, also seems to have begun acquir-
ing its systematic form from the time of #Abd al-Malik. One knows,
thanks to Goldziher, that a tentative writing down of Had . ı̄th had taken
place before this date,111 but studies by Michael Lecker and Harald
Motzki have shown that the first to have systematically recorded Had . ı̄th
in writing was Ibn Shihāb al-Zuhrı̄, who was attached to the caliph
Hishām (r. –/–) but was already a learned courtier during
the period of Hishām’s father, #Abd al-Malik.112
Islamic tradition, for the most part, insists that the official version of
the Qur"ān is of a very early date (initiated by Abū Bakr and #Umar and
finalized by #Uthmān). This insistence may derive from an awareness
that the later the date, the greater the risk of tah. rı̄f. And yet, despite all
attempts by “orthodox” authors to conceal differences, an examination
of the uncertainties and divergences found in the sources clearly shows
that a great protest movement against the official version of the Qur"ān
took shape from the very beginning. Given that the different recen-
sions would have served as means of legitimation for various political-
religious groups, it is not surprising that it took many centuries for the
version called #Uthmānic to be accepted by all Muslims. Undoubtedly,
the most significant example for the survival of non-#Uthmānic read-
ings is the double condemnation of Ibn Miqsam and Ibn Shanabūdh in
the early th/th century for having adopted non-canonical readings.
At the end of that century, in /, a debate broke out between
Sunnı̄s and Shı̄#ı̄s in Baghdād regarding the licit or illicit character
of the codex of Ibn Mas#ūd. A Sunnı̄ tribunal eventually ordered its
destruction.113 According to Ibn al-Nadı̄m, copies of the recension of
Ubayy still existed in the region of Bas.ra in the time of Ibn Shādhān,
i.e. in the mid-rd/th century.114
the second half of the first century hijra, that is, the period which included the reign of
#Abd al-Malik.
111 Goldziher, Muslim Studies, II, pp. – (“On the Development of the Hadı̄th”),
.
especially the first part.
112 Lecker, “Notes”; Motzki, “Zuhrı̄”; idem, “Collection”, pp. –; idem, “Dating”,
pp. –.
113 Rāmyār, Tārı̄kh, p. .
114 Ibn al-Nadı̄m, Fihrist, p. ; cited in Jeffery, p. .
 
. Imāmı̄ Views on the Question of the Falsification of the Qur"ān
As we have seen, there were many who held that the #Uthmānic version
was not a faithful reproduction of the revelations made to the Prophet.
Yet the most explicit, forceful and numerous accusations that the official
Qur"ān did not conform to the revelations made to Muhammad . are
found in Imāmı̄ sources, especially of the pre-Buwayhid period, and are
directed against the first three caliphs and their followers, all of whom
are depicted as adversaries of #Alı̄.115 Briefly put, these sources maintain
that #Alı̄, Muhammad’s
. only true initiate and legitimate successor, was
the sole possessor of the complete version of the revelation made to
the Prophet. After Muhammad’s
. death and the assumption of power
by #Alı̄’s enemies this version, which was much longer than the official
one, was rejected by those in authority mainly because it contained
explicit tributes to the first Imam, his descendants and supporters,
and equally explicit attacks on their adversaries. Once rejected, this
recension was concealed by #Alı̄ in order to be secretly transmitted to
future Imams of his lineage. At least since the th/th century, these
beliefs have been under constant attack by Sunnı̄ and Mu#tazilı̄ authors
and heresiographers, who regard them as among the most flagrant
elements of Shı̄#ı̄ “heresy”.
There are quite a few studies on tah. rı̄f in Shı̄#ism. They may be
divided into three groups, depending on the conclusions drawn in
them:
. Writers belonging to the first group maintain that the doubts
raised concerning the authenticity of the #Uthmānic codex have
no historical basis and are founded solely on dogmatic and polit-
ical-theological views. Once #Alı̄ was removed from power, it was
only natural that sooner or later his supporters would declare his
recension to be the most complete, in order not only to demon-
strate his superiority over other Companions of the Prophet but
also to underline their betrayal of him.116 The weakness of this
thesis lies in that it reduces Imāmı̄ Shı̄#ism to an exclusively polit-
ical movement in search of temporal power. It does not take into
115 On the doctrinal turning point in Imāmı̄ Shı̄#ism during the Buwayhid period see
Amir-Moezzi, Guide divin, pp. – = Divine Guide, pp. –; idem, “Réflexions”.
116 Garcin de Tassy, “Chapitre”; Kazem-Beg, “Observations”; GdQ, II, pp. –;
Sell, Studies, pp. –; Blachère, Introduction, pp. –.

 
consideration the numerous and complex doctrinal and historical

accounts which are found in various sources and support the
notion of falsification.
. According to a second group of studies, the Imāmı̄s did not claim
that the official version as a whole was unreliable and did not
doubt the authenticity of its content; rather, they argued that cer-
tain words or expressions had been omitted and that the order of
some verses or Sūras had been changed. They held the #Uthmānic
codex to contain virtually the entire revelation; #Uthmān’s fault lay
above all in his rejection of other recensions and especially of #Alı̄’s
commentary, which appeared in the margin of #Alı̄’s own copy and
is indispensable for a proper understanding of the Qur"ānic text.117
According to some of the studies which belong in this group, views
on the falsification of the Qur"ān are of non-Shı̄#ı̄ provenance,
originating particularly among “extremist” groups (ghulāt) or var-
ious heterodox and heretic movements, and aiming to contami-
. ı̄th.118 These studies reflect the posi-
nate the corpus of Shı̄#ı̄ Had
tion taken by the Imāmı̄s, or more precisely most of them, after
the Buwayhid period, to the exclusion of the earlier views, which
are passed over in silence for apologetic reasons. The studies thus
attempt to present Imāmı̄ Shı̄#ism, despite rich textual evidence to
the contrary, as having been—always and everywhere—a “mod-
erate” movement respectful of Islamic “orthodoxy”.
. There are finally those who maintain that the Imāmı̄s, basing
themselves on utterances of their Imams as reported in the vast
corpus of early Shı̄#ı̄ Had
. ı̄th, openly questioned the integrity of
the #Uthmānic codex and accused non-Shı̄#ı̄s of having falsified
the Qur"ān. That this was in fact the early Imāmı̄ position is
confirmed by numerous historical accounts and by Imāmı̄ tenets,
mainly of the pre-Buwayhid period. In the Buwayhid period (i.e.
starting in the mid-th/th century), specific historical and doc-
trinal circumstances led the majority of Twelver scholars, begin-
117 Jeffery, “Zaid”; Hollister, India, pp. –; Rahbar, “Theology”; Eliash, “Shı̄#ite
Qur"ān”; Jafri, Origins, pp. –.

118 Falaturi, “Schia”; Modarressi, “Debates”; Sander, “Koran”; Bayhom-Daou,
“Knowledge”; Marcinkowski, “Reflections” (an article that fails to meet proper sci-
entific standards). For the artificial nature of the distinction between “moderate” and
“extremist” Imāmı̄ Shı̄#ism during the early period see Amir-Moezzi, Guide divin, pp.
– = Divine Guide, pp. –; idem, “Saffār”,
. passim.
 
ning with Muhammad

. b. #Alı̄ Ibn Bābawayh (d. /), to
abandon this thesis and adopt the Sunnı̄ viewpoint.119
In fact, practically all pre-Buwayhid Imāmı̄ works that have come
down to us—often written by well-known religious authorities—raise
in greater or lesser detail, directly or indirectly, the issue of the falsified
character of the so-called #Uthmānic version of the Qur"ān. Apart from
al-Sayyārı̄, mention may be made of works by al-Fadl . b. Shādhān al-
Nı̄sābūrı̄ (d. /), Ahmad
. b. Muhammad
. al-Barqı̄ (d. /–
 or /–), Muhammad . b. al-Hasan
. al-Saffār
. al-Qummı̄
(d. /–), Sa#d b. #Abdallāh al-Ash#arı̄ al-Qummı̄ (d. /
or /), Muhammad
. b. Ya#qūb al-Kulı̄nı̄ (d. /), Muhammad
.
b. Ibrāhı̄m Ibn Abı̄ Zaynab al-Nu#mānı̄ (d. ca. / or /),
#Alı̄ b. Ahmad
. al-Kūfı̄ (d. /, author of al-Istighātha fı̄ bida # al-
thalātha) and authors of the first Imāmı̄ Qur"ān commentaries such as
Furāt b. Ibrāhı̄m al-Kūfı̄ (d. ca. /), #Alı̄ b. Ibrāhı̄m al-Qummı̄ (d.
after /) or Muhammad
. b. Mas#ūd al-#Ayyāshı̄ (d. early th/th
century).120
The Buwayhid era signalled the marginalization of the original eso-
teric suprarational tradition, whose main doctrines are set out in the
above-mentioned sources. With the end of the period of historical
Imams, the flourishing of a kind of rationalism in almost all religious
environments, and especially the Shı̄#ı̄ rise to power at the centre of
the Sunnı̄ #Abbāsid caliphate, Imāmı̄ jurists, particulary those in the
capital Baghdād, seem to have felt constrained to break at certain
points with the original tradition in order to develop the new ratio-
nal theological-legal method. For these jurists, who were seeking a rap-
prochement with the Sunnı̄ “orthodoxy” which had become ever more
firmly established, belief in the falsification of the official Qur"ān was
no longer tenable, particularly as this Qur"ān was being increasingly
regarded as sacred and belief in its integrity as inseparable from faith.121
119 Goldziher, Richtungen, especially pp. –; in general idem, Vorlesungen, pp. –
 = Introduction, pp. – (masterly studies which contain however somewhat
unwarranted value judgments); Tisdall; Kohlberg, “Qur"ān”; Lawson, “Note”; Amir-
Moezzi, Guide divin, pp. – = Divine Guide, pp. –; idem, “Walāya”; Bar-Asher,
“Readings”; idem, Scripture, pp. –; Brunner, Koranfälschung; idem, “Falsification”.
120 For the numerous relevant passages from these works see the studies cited above,
notes ,  and especially .

121 For this turning point in Imāmı̄ Shı̄#ism and the early history of the esoteric supra-
rational and rational theological-legal traditions see the references above, note ; see
also Amir-Moezzi-Jambet, Shı̄ #isme, third part (“the historical evolution of Shı̄#ism”).
 
The leading Imāmı̄ scholars of this period declared that the #Uthmānic
codex faithfully reproduces the text of the revelation; at the same time
they remained very circumspect about earlier religious authorities who
had maintained the contrary. Ibn Bābawayh seems to have been the
first major Twelver author to adopt a position identical to that of
the Sunnı̄s: “Our (i.e. Twelver) belief is that the Qur"ān, which God
revealed to His Prophet Muhammad, . is (the same as) the one between
the two boards (mā bayn al-daffatayn, i.e. the official #Uthmānic version)
… And he who asserts that it is greater in extent than this (the present
text) is a liar”.122 He passes in silence over the many traditions which
mention falsification, erasure or alteration (tah. rı̄f, mah. w, tabdı̄l/taghyı̄r).
His disciple and commentator al-Shaykh al-Mufı̄d (d. /), at
least in some of his writings, goes in the same direction and limits
himself to speaking of a change which occurred in the order (ta"lı̄f )
of some verses or Sūras, or the elimination by certain Companions of
#Alı̄’s commentary on the Qur"ān which appeared in the margins of
his recension and which is also called qur"ān. This, apparently, is how
al-Mufı̄d tries to explain away the existence of traditions which speak
of the suppression of some passages of the Qur"ān.123 Other opponents
of the theory of falsification take the same position while developing it
further; they include for example al-Sharı̄f al-Murtadā . (d. /) in
al-Masā"il al-.tarābulusiyyāt al-ūlā 124 and Abū Ja#far al-Tūs . ı̄ (d. /)
in al-Tibyān.125
This position regarding the Qur"ān, which tallies with that of the
rest of the Muslims, became the prevailing view, held by the majority
of Twelver Shı̄#ı̄s, who were dominated by the rationalist school later
to be known as the Us.ūliyya. It was also held by some well-known
scholars who did not all belong to the rationalist tendency (see further
below); among them are al-Fadl . b. al-Hasan
. al-Tabris
. ı̄ (d. /),
Rad. ı̄ al-Dı̄n #Alı̄ b. Mūsā Ibn Tāwūs. (d. /), al-#Allāma al-Hill . ı̄
(d. /), #Alı̄ b. Muhammad . al-Bayā d
. ı̄ al-# Āmil ı̄ (d. /–
), Muhsin. al-Fayd. al-Kāshānı̄ (d. /), Muhammad . b. al-
122 Ibn Bābawayh, I #tiqādāt, p.  = Fyzee, p. ; cited in Kohlberg, “Qur"ān”, p. .
123 Mufı̄d, Awā"il, p. . It should be noted, however, that in his Jawāb al-masā"il al-
sarawiyya al-Mufı̄d implies that the Shı̄#ı̄ readings may have formed part of the orig-
inal text (see Kohlberg, “Scriptures”, pp. –). See further Kohlberg, “Qur"ān”,
pp. –; Sourdel, “Imamisme”, pp. , –; McDermott, Theology, pp. –.
124 Apud Tabrisı̄, I, p. .
.
125 Tūsı̄, I, pp. –.
.
 
Hasan
. al-Hurr
. al-#Āmilı̄ (d. /) and others.126 According to the
rationalists, traditions maintaining that the #Uthmānic codex had been
altered were invented in heterodox circles, are totally unreliable and in
no way reflect genuine Shı̄#ı̄ beliefs. Despite their prominence in the
transmission of doctrine, the compilers and scholars who transmitted
these traditions without examining their reliability lacked clarity and a
critical sense.
However, there were always thinkers who, out of respect for Had . ı̄th,
upheld the theory of tah. rı̄f. They are associated to a greater or lesser
degree with the rival traditionalist school, the Akhbāriyya, a minority
group which is nevertheless quite important in the history of Shı̄#ı̄
thought.127 Well-known representatives of this school include, in the
th/th century, Ahmad . b. #Alı̄ al-Tabris
. ı̄ in his Ih. tijāj and Ibn Shahrā-
shūb in his Mathālib al-nawās. ib; in the Safawid . period, Muhammad
.
Bāqir al-Lāhı̄jı̄ in his Tadhkirat al-a"imma, Muhammad . Sāli
. h. al-Māzan-
darānı̄ in his commentary on al-Kulı̄nı̄’s Us. ūl min al-kāfı̄, Hāshim al-
Bahrān
. ı̄ in al-Burhān and Ni#mat Allāh al-Jazā"irı̄ in al-Anwār al-nu #māniy-
ya and Manba# al-h. ayāt; in the th/th and th/th centuries, #Ab-
dallāh al-Husayn
. ı̄ al-Shubbar in Mas. ābı̄h. al-anwār and Yūsuf b. Ahmad .
al-Bahrān
. ı̄ in al-Hadā"iq
. al-nād. ira. Three particularly important works
also belong here: Diyā" . al- #ālamı̄n/ #ālamayn fı̄ l-imāma and the Qur"ānic
commentary Mir"āt al-anwār, both by Abū l-Hasan . b. Muhammad
. Tā-
.
hir al-#Āmilı̄ al-Is.fahānı̄ (d. after /–), and the Fas. l al-khi.tāb
by Mı̄rzā Husayn
. al-Nūrı̄ al-Tabars
. ı̄/Tabris
. ı̄ (d. /).128
At the same time, a careful reading of the texts seems to indicate
that the attitude of Imāmı̄ scholars regarding the #Uthmānic codex is
at times extremely complex, surely due to some embarrassment; and
that the issue of whether or not the Qur"ān was falsified went well
beyond the rationalist/traditionalist divide. We have already chosen to
classify some major figures associated with the traditionalist tendency,
namely Ibn Tāwūs,
. Muhsin
. al-Fayd. and al-Hurr . al-#Āmilı̄, as oppo-
126 Tabris
. ı̄, I, pp. –; Ibn Tāwūs,
. Sa #d, pp. ,  (a rather ambiguous position);
Hill
. ı̄, Ajwiba, p. ; Bayād. ı̄, S. irā.t, I, pp. ,  (see also the Notes to KQ, no. );
S. āfı̄, I, pp. –; al-Hurr. al-#Āmilı̄, Fus. ūl, p.  (the positions of Muhsin
. al-Fayd. and
al-Hurr . al-#Āmilı̄ are rather ambiguous). For more recent sources as well as fatwās by
several Ayatollahs against the theory of falsification see Mı̄lānı̄, Tah. qı̄q, pp. ff.; #Askarı̄,
Madrasatayn, III, passim; Khurramshāhı̄, Qur"ān, pp. –.
127 On the opposition between Usūliyya and Akhbāriyya see EIr, art. “Akbārı̄ya”
.
(E. Kohlberg); Kohlberg, “Thought”; Cole, “Clerics”; Lawson, “Approaches”. ¯
128 For these sources see especially the studies cited above, note . For the most
recent among them, see particularly the two works by Brunner which are cited there.
 
nents of tah. rı̄f, although their positions are not always clear. Conversely,
some renowned figures associated with the rationalist tendency also dis-
play an ambiguous attitude towards this particularly delicate matter:
they include, from the Buwayhid period, al-Shaykh al-Mufı̄d;129 from
the Safawid
. period, the renowned al-Majlisı̄ (d. /);130 in the
th and th centuries, as Brunner has shown, celebrated mujtahids
such as Ahmad . b. Muhammad
. Mahdı̄ al-Narāqı̄ (d. /–),
Shaykh Murtadā . al-Ans.ārı̄ (d. /), Ākhūnd Muhammad
. Kāzim
.
al-Khurāsānı̄ (d. /) and Ayatollah Khumaynı̄ (d. /).131
Among the works we have cited, the Fas. l al-khi.tāb by al-Nūrı̄ al-
Tabars
. ı̄/Tabris
. ı̄ undoubtedly constitutes the most systematic attempt
to uphold the theory of the falsification of the #Uthmānic codex.132
If al-Sayyārı̄’s work, used and extensively cited by al-Nūrı̄,133 can be
considered the oldest monograph upholding the Shı̄#ı̄ notion of the
falsification of the Qur"ān, al-Nūrı̄’s book is the last. It also seems
to complete another circle: the first of the twelve arguments in the
Fas. l al-khi.tāb in favour of the theory of tah. rı̄f, constituting the first of
the book’s twelve chapters, is based on the famous h. adı̄th according
to which all that happened to the Jews and Christians will some day
also befall the Muslims.134 And since the sacred books of the Jews and
Christians had been falsified (according to Q :, :, :), our
author concludes that the book of the Muslims, in its official version
(not the true recension, that of #Alı̄, kept by the Hidden Imam and
129 See the references given above, note .

130 Bih. ār, XCII, pp. –; cf. XXIV, pp. –, –, . On al-Majlisı̄’s
ambiguous position see Khurramshāhı̄, Qur"ān, p. .
131 Brunner, Koranfälschung, index, s.vv.; idem, “Falsification”, pp. –, .
132 The importance of this book and the plethora of both Sunnı̄ and Shı̄#ı̄ reactions
that it provoked are all the more noteworthy as the author was one of the greatest
Shı̄#ı̄ religious authorities of his time (see e.g. Brunner, Koranfälschung, pp. –; idem,
“Falsification”, pp. –; Khurramshāhı̄, Qur"ān, pp. –). Since the Islamic rev-
olution in Iran (–), Sunnı̄, more specifically Wahhābı̄ attacks against Shı̄#ism
have focused on this work to prove the “heresy” of the Shı̄#ı̄s. In reaction, many Imāmı̄
scholars who were hostile to the theory of falsification sought to refute the book sys-
tematically in order to demonstrate the “orthodoxy” of Shı̄#ism as concerns the offi-
cial Qur"ān. Among the latest Imāmı̄ refutations: Ja#fariyān, Ukdhūba; Mı̄lānı̄, Tah. qı̄q;
Mu#arrafa, S. iyāna. See also above, note .
133 See further below, pp. , , .
134 Sunnı̄ sources ascribe this hadı̄th (beginning: kullu mā waqa #a fı̄ banı̄ isrā"ı̄l wa-fı̄ l-
.
nas. ārā) to the Prophet or to Ibn #Abbās; Shı̄#ı̄ sources often attribute it to Ja#far al-Sādiq.
.
For its different versions see Wensinck, Concordance; Fahāris Bih. ār al-anwār, s.vv. “Banū
Isrā"ı̄l”, “Nas.ārā”, as well as the sources cited by Kister, “Haddithū”,
. p. ; see in
particular the analysis in Rubin, Bible, pp. –.
 
protected by God; cf. Q :, :–) had been falsified as well.135 In

this lengthy first chapter, al-Nūrı̄ attempts to demonstrate the key role
which falsification of scriptures played in the history of all religions.
Here one can hear an echo of the warnings sounded by the ancient
prophet Mānı̄, mentioned at the beginning of this Introduction, about
the fate which awaits scriptures and the religious communities which
depend on them when these scriptures were not written down by the
prophets who brought them.
. Life and Works of al-Sayyārı̄
Although al-Sayyārı̄ was a prominent figure in the early history of

Imāmı̄ exegetical literature, the biographical information about him is
meagre. His full name was Abū #Abdallāh Ahmad . b. Muhammad
. b.
Sayyār. He is referred to not only as “al-Sayyārı̄” (after his grandfa-
ther), but also as “Is.fahānı̄”136 or “(al)-Bas.rı̄”,137 though there are no
accounts linking him to either Is.fahān or Bas.ra.138 During the ima-
mate of al-Hasan
. al-#Askarı̄ (–/–) al-Sayyārı̄ is said to
have served as secretary to the Tāhirids
. (min kuttāb āl Tāhir),
. 139
whence
the title al-kātib by which he was sometimes known. The Tāhirids
140
.
ruled over Khurāsān on behalf of the #Abbāsids;141 al-Sayyārı̄ may
135 Fasl, pp. –. Regarding the ambiguity of this Shı̄#ı̄ position which supports
.
the theory of the falsification of the #Uthmānic codex while basing its arguments on
this very codex, see Goldziher, Richtungen, pp. –. This ambiguity is criticized by
many Shı̄#ı̄ scholars who are opposed to the theory of tah. rı̄f ; for a summary of #Allāma
Tabā
. t.abā"ı̄’s criticism see Tihrān
. ı̄, Mihr (conversations of Ayatollah Husayn
. ı̄ Tihrān
. ı̄
with #Allāma Tabā . t.abā"ı̄), pp. –.
136 Kishshı̄, p.  > Quhpā"ı̄, I, p. .
137 Barqı̄, Rijāl, p. ; Kishshı̄, p.  > Quhpā"ı̄, I, p. ; Najāshı̄, I, p. ,
no. ; Tūs . ı̄, Fihrist, p. , no. ; idem, Rijāl, p. , no.  > Quhpā"ı̄, I, p. ;
Ibn Shahrāshūb, Ma #ālim, p. , no. .
138 Al-Sayyārı̄ is recorded as maintaining that it is only in Basra that the practice is
.
followed of waiting for twenty-four hours before consuming the meat of dung-eating
fish (Kulı̄nı̄, VI, p. , no. ; Tūs . ı̄, Tahdhı̄b, IX, p. , no. ). This does not, however,
prove that he had connections to that city.
139 Kishshı̄, p.  (the reading min kibār al-zāhiriyya is erroneous) > Ibn al-Shahı̄d
.
al-Thānı̄, Tah. rı̄r, p. , Quhpā"ı̄, I, p. ; Najāshı̄, I, p. , no. , Tūs . ı̄, Fihrist,
p. , no. , both > Quhpā"ı̄, I, p. . Al-Kishshı̄’s source is Abū l-Qāsim Nas.r b.
(al)-Sabbā
. h. al-Balkhı̄, who is credited with a Kitāb ma #rifat al-nāqilı̄n (see Najāshı̄, II,
pp. –, no. ; Tūs . ı̄, Rijāl, p. , no. ; Ardabı̄lı̄, II, pp. –).
140 Najāshı̄, I, p. , no. , Tūsı̄, Fihrist, p. , no. , both > Quhpā"ı̄, I, p. .
.
141 See EI 2, art. “Tāhirids” (C.E. Bosworth).
.
 
therefore have lived for a time in that region’s capital, Nı̄sābūr (Nı̄-
shāpūr). Ibn al-Ghadā"ir . ı̄ (fl. first half of th/th century) is alone
among the early Imāmı̄ experts on Rijāl to refer to al-Sayyārı̄ as “al-
Qummı̄”.142 Al-Sayyārı̄’s connection to Qumm is in fact borne out by
the names of some of his authorities and students; he is thus likely to
have belonged to the circles of Shı̄#ı̄ scholars who were active in that
city.143
None of the early Imāmı̄ sources available to us provides a precise
birth or death date for al-Sayyārı̄. The Sunnı̄ author Ibn Hajar . al-
#Asqalānı̄ (d. /) states that al-Sayyārı̄ lived in the late rd/th
century.144 Ibn Hajar’s
. source may well have been the Hāwı̄ . fı̄ rijāl al-
shı̄ #a al-imāmiyya by the Shı̄#ı̄ author Ibn Abı̄ Tayy. al-Halab
. ı̄ (d. ca. /
–), since it is from there that he culled most of his informa-
tion on Shı̄#ı̄ scholars.145 Āghā Buzurg al-Tihrān. ı̄ (d. /) tends
to conclude that al-Sayyārı̄ did not reach the th/th century, though
he does not entirely rule out this possibility. He bases his view on Ibn
Hajar
. (fa-yazhar
. min qawl Ibn Hajar
. wa-min .tabaqatihi ayd. an annahu laysa
min a #lām al-qarn al-rābi # wa-la #allahu was. ala ilayhi),146 and also on a pas-
sage in the Kitāb al-ghayba by Muhammad . b. Ibrāhı̄m Ibn Abı̄ Zaynab
al-Nu#mānı̄ (d. ca. / or /); this passage, in the version
available to al-Tihrān
. ı̄, contained an error which misled him into think-
ing that al-Sayyārı̄ was one generation younger than he really was.147 A
death-date given for al-Sayyārı̄ in a late source is /–, but
this is patently wrong.148 A different date, cited by the contemporary
142 Ibn al-Ghadā"irı̄, p. , no.  > Quhpā"ı̄, I, p. . See in general EI 2, art. “#Ilm
.
al-ridjāl” (B. Scarcia Amoretti).
143 For these circles see Newman, Formative Period, passim.
144 Kāna fı̄ awākhir al-mi"a al-thālitha (Ibn Hajar, Lisān, I, p. , no. ).
.
145 See Ja#fariyān, “Hāwı̄”, p. .
.
146 Tihrānı̄, Tabaqāt, I, pp. –. The subtitle of this volume is Nawābigh al-ruwāt fı̄
. .
rābi #at al-mi"āt, indicating that it deals with transmitters who were alive in the th/th
century.
147 The correct version is found in the  sh./ edition of al-Nu#mānı̄’s Ghayba,
p. ; here there appears the isnād al-Nu#mānı̄ < Salāma b. Muhammad . (d. /–
) < al-Hasan . b. #Alı̄ b. Mahziyār < al-Sayyārı̄. According to the version cited by
al-Tihrān
. ı̄ (Tabaqāt,
. I, p. ), the isnād is al-Nu#mānı̄ < Salāma b. Muhammad. b. al-
Husayn
. b. #Alı̄ b. Mahziyār < al-Sayyārı̄. Judging by this isnād, al-Sayyārı̄ was only
two generations older than al-Nu#mānı̄ and could thus conceivably have reached the
th/th century. The name as cited by al-Tihrān . ı̄ is evidently the result of a conflation
between the two names found in the correct version of the passage (“al-Husayn” . is
probably an error for “al-Hasan”; . see Khū"ı̄, VI, pp. –, no. , VII, p. ,
no. ).
148 This date is cited by Muhammad b. #Alı̄ al-Astarābādı̄ (d. /) in his Manhaj
.
 
Iranian scholar Ja#far Sobhani, is /.149 Since the source for this
statement is not provided, its reliability cannot be assessed. There are
in fact several indications that al-Sayyārı̄ lived in the mid-rd/th cen-
tury. One of his most frequently cited authorities is Muhammad . b.
Khālid al-Barqı̄, who lived in the early rd/th century;150 al-Barqı̄’s
son, Ahmad
. b. Muhammad
. (d. /– or /–),151 trans-
mitted from al-Sayyārı̄ in his Kitāb al-mah. āsin.152 Abū Ja#far al-Tūs
. ı̄
(d. /) lists al-Sayyārı̄ among the disciples of both the tenth
and eleventh Imams, #Alı̄ al-Hādı̄ (d. /) and al-Hasan
. al-#Askarı̄
(d. /) respectively.153 From an epistle (ruq #a) ascribed to the ninth
Imam Muhammad . al-Jawād (d. /) it would appear that this
Imam knew al-Sayyārı̄; but the Shı̄#ı̄ scholar Muhammad . Taqı̄ al-
Tustarı̄ (d. /) maintains that the epistle was composed by al-
Hasan
. al-#Askarı̄, and that the available version contains an error in the
Imam’s name.154 Al-Tustarı̄ may well be right: this text is reminiscent of
others written by the eleventh Imam.155 In the epistle, sent in response
to a query, the Imam declares that al-Sayyārı̄ does not have the position
al-maqāl (p. ). Al-Astarābādı̄ cites as his source the Fihrist of al-Tūs . ı̄; in the available
versions of al-Tūs . ı̄’s work, this date is missing. Muhsin . al-Amı̄n provides the same
information, also from al-Tūs . ı̄’s Fihrist (A#yān, III, p. ). Others who give this death-
date (but without indicating the source of this information) are al-Tihrān . ı̄ in the Dharı̄ #a
(XVI, p. , no. , p. , no. ), as well as Kah. hāla . (I, p. ) and Sezgin (GAS,
IX, p. ) in their respective entries on al-Sayyārı̄. It is unlikely that the error was
committed by al-Tūs . ı̄; more probably, it was introduced by a scribe at some stage
in the transmission of the Fihrist. The following may have happened: first, the scribe
confused al-Sayyārı̄ with his namesake Ahmad . b. Sayyār, i.e. the Sunnı̄ traditionist Abū
l-Hasan
. Ahmad
. b. Sayyār b. Ayyūb al-Marwazı̄, who died in mid-Rabı̄# I /Oct.
 (Sam#ānı̄, Ansāb, VII, p. ) or mid-Rabı̄# II /Nov.  (Ibn Hajar, . Tahdhı̄b, I,
pp. –; other sources also record the date , e.g. al-Khat.ı̄b al-Baghdādı̄, Ta"rı̄kh
Baghdād, IV, p. ); second, he (or a later scribe) copied  as .
149 Sobhani, Doctrines, p. .
150 He appears in over seventy traditions in KQ ; see the Notes to KQ, no. .
151 For whom see EI 2, Suppl., art. “al-Barkı̄” [Ch. Pellat]; Newman, Formative Period,
.
index.
152 See Barqı̄, I, p. , no. , II, p. , no. , p. , nos. , , p. , nos. ,
, p. , no. , p. , no. , p. , no. , p. , no. , p. , no. ,
p. , no. , p. , no. , p. , no. , p. , no. , p. , no. , p. ,
no. , p. , nos. , , , p. , nos. , , p. , no. .
153 Tūsı̄, Rijāl, p. , no. , p. , no.  > Quhpā"ı̄, I, p. . Al-Barqı̄ (Rijāl, p. )
.
only mentions him as a disciple of al-#Askarı̄. In KQ al-Sayyārı̄ transmits from al-Hādı̄
(both directly and indirectly; see nos. , , , , , ), but not from al-#Askarı̄.
For another example of al-Sayyārı̄’s transmission from al-Hādı̄ see Bas. ā"ir, p. , no. 
> Bih. ār, XXV, p. , no. .
154 Tustarı̄, Rijāl, I, p. .
155 For these epistles see Modarressi, Crisis, pp. –.
 
which he claims for himself, and orders that nothing be handed over to
him (lā tadfa #ū ilayhi shay"an).156 This somewhat cryptic statement may
refer to an attempt by al-Sayyārı̄ to present himself as a financial agent
(wakı̄l) of the Imam, and as such entitled to collect money on his behalf.
(Such money would include the khums, a  % levy on the income of the
believers.)157
Al-Sayyārı̄ is an early authority for a miraculous event connected
with the Twelfth Imam: he reportedly declared having heard from
Nası̄m and Māriya, two slave girls of al-Hasan . al-#Askarı̄, that when
the Twelfth Imam was born he kneeled down, raised his index finger
towards heaven, praised God and said: “The evil-doers have claimed
that God’s argument is not valid (h. ujjat allāh dāh. id. a; cf. Q :); had we
been given permission to speak, all doubt would have been removed”.158
Al-Sayyārı̄ was severely criticized by some Rijāl experts. Two main
charges were levelled against him. The first was that he espoused
extremist beliefs.159 In this vein, al-Sayyārı̄’s contemporary Muhammad .
b. #Alı̄ Ibn Mahbūb. al-Ash#arı̄ in his Kitāb (nawādir) al-mus. annaf accuses
him of belief in metempsychosis (tanāsukh).160 The second charge was
that al-Sayyārı̄ habitually transmitted traditions with incomplete isnāds
(kathı̄r al-marāsı̄l) and was in general an unreliable transmitter (d. a#ı̄f al-
h. adı̄th).161 Consequently, some Qummı̄ scholars refused to relate tra-
ditions in which he appeared as a transmitter. Thus Muhammad . b.
Hasan
. Ibn al-Wal ı̄d al-Qumm ı̄ (d. /–) and Mu hammad
. b.
156 Kishshı̄, p.  > Ibn al-Shahı̄d al-Thānı̄, Tah. rı̄r, p. , Quhpā"ı̄, I, p. .
157 For the role of the wukalā" see Modarressi, Crisis, pp. –.
158 See Mas#ūdı̄, Ithbāt, p.  > Mustadrak, VIII, pp. –, no. ; Ibn Bāba-
wayh, Ikmāl, p.  > Bih. ār, LI, p. , no.  (in Bih. ār, read “al-Sayyārı̄” for “al-
Shārı̄”); Tūs
. ı̄, Ghayba, p. ; anon., Alqāb, p. ; Ibn Hamza, . Thāqib, p. , no. 
(beginning: #an al-Sayyārı̄ qāl); Rāwandı̄, Kharā"ij, I, p. , no.  (beginning: mā ruwiya
#an al-Sayyārı̄) > Bih. ār, LXXVI, p. , no. ; Irbilı̄, Kashf, III, p. . In most of
these sources, the story is transmitted from al-Sayyārı̄ by Ibrāhı̄m b. Muhammad . b.
#Abdallāh, a great-grandson of Mūsā al-Kāzim. . Elsewhere it is Ibrāhı̄m himself who
quotes Nası̄m and Māriya (see Khas.ı̄bı̄, Hidāya, pp. –; Tabris . ı̄, I #lām, p. ).
The birth date of the Twelfth Imam is often given as /, though other dates are
also mentioned; see Hussain, Occultation, pp. –.
159 Ibn al-Ghadā"irı̄, p. , no.  > Quhpā"ı̄, I, p. ; Najāshı̄, I, p. , no. ,
.
Tūs
. ı̄, Fihrist, p. , no.  (fāsid al-madhhab, “holding to a corrupt doctrine”), both >
Quhpā"ı̄, I, p. , Modarressi, Crisis, p. , note ; Hill . ı̄, Khulās. a, p. .
160 Cited in Ibn al-Ghadā"irı̄, p. , no.  > Quhpā"ı̄, I, p. , Modarressi, Crisis,
.
p. , note . For Ibn Mahbūb’s. work see Kohlberg, Muslim Scholar, p. , no. .
For a discussion of metempsychosis among the Shı̄#a (particularly the ghulāt) see Freitag,
Seelenwanderung, pp. –.
161 Najāshı̄, I, p. , no. , Tūsı̄, Fihrist, p. , no. , both > Quhpā"ı̄, I, p. .
.
 
#Alı̄ Ibn Bābawayh (d. /) are said to have dropped all tradi-
tions found in the Kitāb nawādir al-h. ikma by Abū Ja#far Muhammad . b.
Ahmad
. b. Yahyā
. al-Ash#arı̄ al-Qummı̄ (fl. late rd/th century) that
had been transmitted by al-Sayyārı̄.162 Others related from al-Sayyārı̄
conditionally: Abū Ja#far Muhammad . b. Yahyā
. al-#At.t.ār al-Qummı̄,
who was one generation younger than al-Sayyārı̄ and is described by
al-Najāshı̄ (d. /) as a leading scholar of his time (shaykh as. h. ābinā
fı̄ zamānihi), is reported to have transmitted on his authority only those
of his traditions that did not contain elements of ghuluww (extremism).163
At the same time, a number of prominent Qummı̄ authors transmitted
from him directly and without restrictions; they include Muhammad .
b. al-Hasan
. al-Saffār
. al-Qummı̄ (d. /–)164 and #Abdallāh b.
Ja#far al-Himyar
. ı̄ (d. after /–),165 in addition to the above-
mentioned Ahmad . b. Muhammad
. al-Barqı̄. Al-Sayyārı̄ appears as a
transmitter in two of the Four Books of Imāmı̄ Shı̄#ism: the Kāfı̄ of al-
Kulı̄nı̄ and the Tahdhı̄b al-ah. kām of al-Tūs
. ı̄.166
Al-Tūs
. ı̄ credits al-Sayyārı̄ with numerous works (wa-s. annafa kutuban
kathı̄ra), and provides the titles of four of them: () Kitāb thawāb al-qur"ān
(The Book on the Reward for [Reciting] the Qur"ān); () Kitāb al-.tibb
(The Book of Medicine); () Kitāb al-qirā"a (The Book of Recitation [of
the Qur"ān]); () Kitāb al-nawādir (The Book of Strange/Entertaining
Anecdotes).167 Al-Najāshı̄ gives the same titles, but with Kitāb al-qirā"āt
(The Book of Variant Readings [of the Qur"ān]) for Kitāb al-qirā"a.168
162 Najāshı̄, II, pp. –, no.  > Quhpā"ı̄, V, pp. –; Tūs . ı̄, Fihrist, p. ,
no.  > Quhpā"ı̄, V, p. . For al-Ash#arı̄ and his Nawādir al-h. ikma see Kohlberg,
Muslim Scholar, p. , no. .
163 Najāshı̄, II, pp. –, no.  > Quhpā"ı̄, VI, pp. –. For his transmission
from al-Sayyārı̄ see Najāshı̄, I, p. , no. , Tūs . ı̄, Fihrist, p. , no. , both >
Quhpā"ı̄, I, p. .
164 See Amir-Moezzi, “Saffār”, p. . Al-Saffār cites from al-Sayyārı̄ both directly
. .
(as in Bas. ā"ir, p. , no. ) and via one or two intermediaries (as in Bas. ā"ir, p. , no. ,
p. , no. , p. , no. ).
165 See e.g. Ibn Tāwūs, Falāh, p. .
. .
166 See the examples in Ardabı̄lı̄, I, p. . Al-Sayyārı̄ also appears as a transmitter in
two traditions in al-Tūs . ı̄’s Istibs. ār (I, p. , no. , p. , no. ). In his comment
following the first of these traditions al-Tūs . ı̄ cites Ibn Bābawayh’s negative assessment
of al-Sayyārı̄. Al-Sayyārı̄’s own views are cited in Kulı̄nı̄, IV, p. , no. , VI, p. ,
no. , p. , no. . A partial list of al-Sayyārı̄’s authorities and those who transmitted
from him is given in Khū"ı̄, III, pp. –, no. , XXIV, pp. –, no. .
167 Tūsı̄, Fihrist, p. , no.  > Quhpā"ı̄, I, p. . See also Ibn Shahrāshūb, Ma #ālim,
.
p. , no. .
168 Najāshı̄, I, p. , no.  > Quhpā"ı̄, I, p. ; also Ibn Shahrāshūb, Ma #ālim,
p. , no.  (al-Qirā"āt). Muhsin . al-Amı̄n (A#yān, III, p. ) maintains that the title
 
He also mentions another work: () Kitāb al-ghārāt (The Book of Raids).
All of these, he says, were available to him.169 Fragments of a work by
al-Sayyārı̄ are cited in the concluding section (entitled Musta.trafāt) of
. ı̄ (d. /);170 judging by their
the Kitāb al-sarā"ir by Ibn Idrı̄s al-Hill
contents, these fragments may have formed part of the Kitāb al-nawādir.
Other than that, only the Kitāb al-qirā"āt has survived.
The first author to have cited from this work is in all likelihood
Abū #Abdallāh Muhammad . b. al-#Abbās Ibn Māhyār, known as Ibn
al-Juhām
. (d. after /–). Ibn al-Juhām . was the author of a
massive commentary on the Qur"ān known (inter alia) as Ta"wı̄l mā
nazala min al-qur"ān al-karı̄m fı̄ l-nabı̄ wa-ālihi, and now lost. The second
of its two volumes, comprising exegetical traditions on Sūrat al-isrā"
to the end of the Qur"ān, was still available to the th/th-century
scholar Sharaf al-Dı̄n #Alı̄ al-Husayn
. ı̄ al-Astarābādı̄ al-Najafı̄, who cites
extensively from it in his Ta"wı̄l al-āyāt al-zāhira
. fı̄ fad. ā"il al- #itra al-.tāhira.171
These citations include a fairly large number of traditions taken from
al-Sayyārı̄’s work. Ibn al-Juhām
. cites from al-Sayyārı̄ via one transmit-
ter, Ahmad. b. al-Qāsim al-Hamdān ı̄ (or Hamad(h)ānı̄).172
During the four centuries that followed Ibn al-Juhām, . the Kitāb al-
qirā"āt seems to have gone unnoticed, except perhaps by Rad. ı̄ al-Dı̄n
Kitāb al-qirā"a appears in the Fihrist of Ibn al-Nadı̄m; this, however, is an error, probably
caused by a confusion with the Fihrist of al-Tūs . ı̄. According to al-Nūrı̄ (Fas. l, p. ) and
al-Tihrān
. ı̄ (Dharı̄ #a, IV, p. , XVII, p. , no. ), Kitāb al-qirā"āt is the title given by
both al-Najāshı̄ and al-Tūs . ı̄. That the same work may be known as both Kitāb al-qirā"a
and Kitāb al-qirā"āt is attested elsewhere, for example in the case of Abān b. Taghlib
(d. /–; see GdQ, III, p. , note ; Modarressi, TS, p. ) or the grammarian
Abū Ja#far Muhammad. b. Sa#dān al-Dar
. ı̄r (d. /–; see Ibn al-Nadı̄m, Fihrist,
p. , with note ). Cf. in general EI 2, art. “Kirā"a”
. (R. Paret). The title Kitāb al-qirā"āt
reflects more accurately the contents of al-Sayyārı̄’s work.
169 Najāshı̄, I, p. , no.  > Quhpā"ı̄, I, p. . Al-Tihrānı̄ (Dharı̄#a, XVI, p. ,
.
no. ) mentions a work of al-Sayyārı̄ entitled Fad. ā"il al-qur"ān, without however
providing the source of this information. This may be an alternative title to Kitāb thawāb
al-qur"ān.
170 See Ibn Idrı̄s, Sarā"ir, III, pp. –. Ibn Idrı̄s mistakenly refers to al-Sayyārı̄ as
a disciple of the Imams Mūsā al-Kāzim . and #Alı̄ al-Ridā

. (Sarā"ir, III, p. ).
171 See Kohlberg, Muslim Scholar, pp. –, no. .
172 The nisba “al-Hamdānı̄” is attested once, at Najafı̄, p.  > Mustadrak, XVII,
p. , no. . In the classical Rijāl works, the name Ahmad . b. al-Qāsim (without
“al-Hamdānı̄”) occurs twice: first, as the author of a work entitled Īmān Abı̄ Tālib .
(Najāshı̄, I, p. , no.  > Dharı̄ #a, II, p. , no. ); second, as someone
who, in /– and later, transmitted traditions to al-Husayn . b. #Ubaydallāh al-
Talla#ukbarı̄ (Tūs. ı̄, Rijāl, pp. –, no.  > Ardabı̄lı̄, I, p. ). Here his name is
given as Abū Ja#far Ahmad . b. al-Qāsim b. Ubayy b. Ka#b.
 
#Alı̄ b. Mūsā Ibn Tāwūs

. (d. /), a scholar famed for his large
collection of Shı̄#ı̄ and other texts. In two of his works, Ibn Tāwūs . refers
to an anonymous work entitled Kitāb tafsı̄r al-qur"ān #an al-s. ādiqı̄n/al-
S. ādiqayn or Kitāb tafsı̄r al-qur"ān wa-ta"wı̄lihi wa-tanzı̄lihi wa-nāsikhihi wa-
mansūkhihi wa-muh. kamihi wa-mutashābihihi wa-ziyādāt h. urūfihi wa-fad. ā"ilihi
wa-thawābihi bi-riwāyāt al-thiqāt #an al-s. ādiqı̄n/al-S. ādiqayn min āl rasūl allāh.
The manuscript of this work, which was in his possession, is described
by him as a “beautiful old copy” and “an old bound book of Qur"ān
exegesis”.173 He cites one tradition from it (an exegesis of Q :)174 and
states that the work contains four traditions relating to Q : plus two
other traditions (presumably also on this verse).175 All of these traditions
are in fact found in the text of al-Sayyārı̄.176 Furthermore, the title
given by Ibn Tāwūs . fits the contents of Kitāb al-qirā"āt. It is tempting
to conclude that this was the work in Ibn Tāwūs’s . possession.
The next author after Ibn al-Juhām . known to have cited from al-
Sayyārı̄ is al-Hasan
. b. Sulaymān al-Hill . ı̄ (d. after /–), a
disciple of al-Shahı̄d al-Awwal Muhammad . b. Makkı̄ al-#Āmilı̄ (d. /
). Al-Hill. ı̄’s Mukhta s
. ar (or Muntakhab) ba s. ā"ir al-darajāt 177 contains
three exegetical traditions (on Q :) taken from al-Sayyārı̄.178 Al-
Hill
. ı̄ refers to al-Sayyārı̄’s work as Kitāb al-tanzı̄l wa-l-tah. rı̄f (The Book
of Revelation and Falsification [of the Qur"ān]). In classical Arabic
literature, it is quite common for a particular work to be known by
various names;179 and the fact that in the available sources this title is
first mentioned by al-Hill . ı̄ should not be taken as evidence against its
antiquity. It may in fact be assumed that al-Hill . ı̄ took the title Kitāb al-
tanzı̄l wa-l-tah. rı̄f from Ibn al-Juhām,
. the second volume of whose Ta"wı̄l
mā nazala min al-qur"ān was available to him, as it was later available to
173 See Kohlberg, Muslim Scholar, pp. –, no. .

174 See Ibn Tāwūs,
. Sa #d, p.  > Bih. ār, XXXVI, p. .
175 Arba #at ahādı̄th bi- #iddat turuq #an al-Bāqir wa-l-Sādiq anna l-salāt al-wustā salāt al-zuhr
. . . . . . .
wa-anna rasūl allāh kāna qara"a: “h. āfizū . #alā l-s. alawāt wa-l-s. alāt al-wus.tā wa-s. alāt al- #as. r” wa-
fı̄hi h. adı̄thān ākharān ba #d dhikr ah. ādı̄th (sic). See Ibn Tāwūs,
. Falāh. , pp. – > Bih. ār,
LXXXII, pp. –. The words wa-s. alāt al- #as. r are missing from the printed edition
of the Falāh. but appear in the Bih. ār.
176 KQ, nos. –, –, .
177 In the Najaf / edition, the work is called Mukhtasar basā"ir al-darajāt.
. .
According to Crow (“Husayn”, . p. , note ), the correct title is Muntakhab bas. ā"ir
al-darajāt.
178 Hillı̄, Mukhtasar, p. . See KQ, nos. –.
. .
179 See EI 2, art. “#Unwān” (A.A. Ambros).
 
al-Najafı̄.180 If this assumption is correct, it would mean that this title

was in use shortly after al-Sayyārı̄’s death.
Direct citations from al-Sayyārı̄’s work are not found in the major
Imāmı̄ compilations of exegetical Had . ı̄th composed in the late Safawid .
period, such as the Tafsı̄r al-s. āfı̄ of Muhsin
. al-Fay d. al-Kāshān ı̄ (d. /
), the Burhān fı̄ tafsı̄r al-qur"ān of Hāshim b. Sulaymān al-Bahrān . ı̄
(d. /– or /–) and the Tafsı̄r nūr al-thaqalayn
of #Abd #Alı̄ al-Huwayz
. ı̄ (d. /–). The leading author and
traditionist Muhammad
. b. al-Hasan
. al-Hurr
. al-#Āmilı̄ (d. /)
does not cite from it in two of his major works, the (Tafs. ı̄l) wasā"il al-
shı̄ #a and the Ithbāt al-hudāt, and it is doubtful whether citations are to
be found in any other of his writings. Al-Sayyārı̄’s work is never cited
directly in the monumental Bih. ār al-anwār of Muhammad . Bāqir al-
Majlisı̄ (d. /)181 and is not included in its list of sources. While
working on the Bih. ār al-Majlisı̄, aided by some of his students, contin-
ued searching for additional Imāmı̄ sources, with the aim of compiling
a supplement to be entitled Mustadrak al-bih. ār.182 Al-Majlisı̄ did not live
to write this supplement, but a list of the sources which he had discov-
ered and planned to use was published by al-Nūrı̄ al-Tabars . ı̄/Tabris
. ı̄
(d. /) in his biography of al-Majlisı̄, al-Fayd. al-qudsı̄ fı̄ tarjamat
al- #allāma al-Majlisı̄. The tenth of the forty-eight works which appear
in that list is al-Tanzı̄l wa-l-tah. rı̄f li-Ah. mad b. Muh. ammad al-Sayyārı̄ wa-
yuqāl lahu Kitāb al-qirā"āt ayd. an (“‘The Revelation and Falsification [of
the Qur"ān]’ by Ahmad . b. Muhammad
. al-Sayyārı̄, also known as ‘The
Book of Variant Readings’”).183
There are sporadic citations from the text of al-Sayyārı̄ in works from
the th and early th century. These include the Hāshiyat . al-madārik
by Muhammad. Bāqir al-Bihbihānı̄ (d. /– or /–
);184 the Ghanā"im al-ayyām fı̄ masā"il al-h. alāl wa-l-h. arām by Abū l-
Qāsim al-Jı̄lānı̄ known as al-Fādil . al-Qummı̄ (d. /– or
/–);185 the Mustanad al-shı̄#a by Ahmad . b. Muhammad.
180 See Kohlberg, Muslim Scholar, pp. , –.

181 Indirect quotations are occasionally found, such as the tradition cited via al-Hill
. ı̄’s
Mukhtas. ar in Bih. ār, LIII, p. , no. . See the Notes to KQ, no. .
182 See Bihār, I, p. .
.
183 Nūrı̄, Fayd, p. .
.
184 Thus according to Nūrı̄, Khātima, I, p. ; Dharı̄ #a, XVII, p. , no. . Al-
Bihbihānı̄’s Hāshiya
. is a commentary on the Madārik al-ah. kām of Muhammad
. b. #Alı̄
al-#Āmilı̄ known as Sibt. al-Shahı̄d al-Thānı̄ (d. /) (see Dharı̄#a, VI, p. ,
no. ; Modarressi, Introduction, p.  [no. ]). It was not available to us.
185 Jı̄lānı̄, Ghanā"im, II, p. .
 
Mahdı̄ al-Narāqı̄ (d. /–);186 and the Jawāhir al-kalām by

Muhammad
. Hasan
. b. Muhammad
. Bāqir al-Najafı̄ (d. /).187 In
the last three sources al-Sayyārı̄’s work is referred to as Kitāb al-qirā"a
188
or Kitāb al-qirā"āt, and the same traditions are cited.189 It is thanks to

al-Nūrı̄ that this text was brought to the attention of a larger audience
by being extensively quoted in two of his major works, the Mustadrak
al-wasā"il (completed  Rabı̄# II / July ) and particularly the
earlier Fas. l al-khi.tāb (completed  Shawwāl / Sept. ).190
. Structure and Contents of the Kitāb al-qirā"āt
Broadly speaking, the Kitāb al-qirā"āt belongs within the pre-Buwayhid

Imāmı̄ school of exegesis.191 At the same time, it has some distinctive
features of its own.
Like other texts of the pre-Buwayhid school, al-Sayyārı̄’s work is
made up entirely of traditions. Most of these are cited with a complete
isnād. In others, the isnād is abbreviated or is missing altogether. In
some isnāds, al-Sayyārı̄’s immediate authority is an unnamed scholar
(ba#d. as. h. ābinā)192 or scholars (ghayr wāh. id/ghayr wāh. id min as. h. ābinā).193 As
a rule, traditions go back to an Imam (usually Muhammad . al-Bāqir or
Ja#far al-Sādiq),
. though some Prophetic h
. adı̄ths are also included. 194
The work opens with a number of traditions (KQ, nos. –) main-
taining that the Qur"ān was revealed according to one reading (qirā"a)
only, and that the Qur"ān as we have it contains omissions. This is fol-
lowed by a chapter entitled bāb mā jā"a fı̄ bi-sm allāh al-rah. mān al-rah. ı̄m
(KQ, nos. –) which deals with various aspects of the basmala, such
as the duty to recite it audibly. The rest of the work is divided into
186 Narāqı̄, Mustanad, V, p. .

187 Najafı̄, Jawāhir, X, pp. , .
188 All written by pupils or followers of al-Bihbihānı̄; see Modarressi, Introduction, p. .
189 KQ, nos. , , . It is not clear which (if any) of these authors cited directly
from a manuscript of the Kitāb al-qirā"āt.

190 For al-Nūrı̄’s citations from al-Sayyārı̄ see Brunner, Koranfälschung, pp. –.
191 For the characteristics of this school see Bar-Asher, Scripture, pp. –.
192 KQ, nos. , , , , , , , , , , , , , , ,
, , , , , , , , , , , .
193 KQ, nos. , , , , , , .
194 Two traditions (KQ, nos. , ) are recorded on the authority of Ibn #Abbās, one
(KQ, no. ) is cited from a son of the Companion Samura b. Jundab, and one (KQ,
no. ) is cited from an unnamed Sunnı̄ (ba #d. al- #āmma).
 
chapters arranged in accordance with the order of the Sūras. At times

(particularly in the case of the shorter Sūras) material relating to two
or more Sūras is combined in a single chapter. On several occasions
the title of a chapter does not accurately reflect its contents: the chap-
ter entitled Sūrat Saba" wa-l-malā"ika (i.e. Sūras –) has no citations
from Sūrat al-malā"ika; the chapter entitled Sūrat al-h. adı̄d wa-l-mujādala
wa-l-h. ashr wa-l-mumtah. ana (i.e. Sūras –) has no citations from Sūrat
al-mumtahana.. Within each chapter, the verses are not always cited in
accordance with the order of their appearance in the Qur"ān. Thus the
verses from Sūra  (Āl #Imrān) appear in the following order: , , ,
, , , , , , , ,  (again), , , , ,  etc.
In addition, verses which properly belong in a particular chapter are at
times cited in the previous or the following chapter, or even in a com-
pletely different chapter. Thus Q : appears in the chapter on Sūra
 (KQ, no. ); Q : appears in the chapter on Sūra  (KQ, no. );
Q : appears in the chapter on Sūra  (KQ, no. ); Q : appears
in the chapter on Sūra  (KQ, no. ); Q : and : appear in the
chapter on Sūra  (KQ, nos. ,  respectively); Q : appears in
the chapter on Sūra  (KQ, no. ). Whether this reflects the original
order of the text remains an open question.
The Imāmı̄ character of the work comes to the fore in over one
hundred exegetical traditions. In many of these traditions, #Alı̄ plays a
central role: he alone is Commander of the Faithful (amı̄r al-mu"minı̄n)
(KQ, nos. , ), and is more excellent than Moses and Jesus (KQ,
no. ); he is the guide of mankind (al-hādı̄) (KQ, nos. , ) and the
path (sabı̄l) (KQ, no. ) and gate (bāb) leading to God (KQ, nos. ,
), with Whom he enjoys a privileged position (KQ, no. ); he
offered charity (KQ, no. ) and performed miracles (KQ, no. ); his
jihād is the Prophet’s jihād (KQ, nos. , ); he is the sole legitimate
successor to the Prophet (KQ, nos. , , , ), and it is incum-
bent on the believers to show him loyalty and love (walāya, h. ubb) (KQ,
nos. , , , , , –, ); on the Day of Judgment he,
together with the Prophet, will cast God’s enemies into the Fire (KQ,
no. ). #Alı̄’s sons Hasan
. and Husayn
. are the descendants of Abra-
ham (KQ, nos. , ); they, like their father before them, fell victim
to Kūfan deceit (KQ, no. ). Several verses are interpreted metaphor-
ically as referring to Fāt.ima, Hasan,
. Husayn
. (KQ, no. ) and #Alı̄ (KQ,
no. ). The Imams are those who possess authority (ulū l-amr) (KQ,
no. ); they warn mankind (KQ, no. ) and are their saviours (KQ,
no. ) and ambassadors to God (KQ, no. ); they have complete
 
mastery of the Qur"ān (KQ, no. ), and their knowledge constantly
increases (KQ, no. ). They carry out the order of God (qā"im bi-amr
allāh) (KQ, no. ) pending the arrival of the eschatological Qā"im (i.e.
the Mahdı̄) (KQ, nos. , , , , , , , ). The followers
(shı̄#a) of #Alı̄ and the other Imams enjoy a special position: they are the
best of mankind (KQ, no. ) and “those possessed of understanding”
(ulū l-albāb) (KQ, nos. , ); their sins will be forgiven (KQ, nos. ,
) and they are assured of a place in heaven (KQ, nos. , ).
#Alı̄’s enemies are often mentioned, sometimes by name but more usu-
ally through the use of nicknames or circumlocutions. Thus Abū Bakr
is “the first” (al-awwal) (KQ, nos. , , , , , , , ,
, , ), #Umar is “the second” (al-thānı̄) (KQ, nos. , , ,
, , , , , , ) and #Uthmān is “the third” (al-thālith)
(KQ, nos. , , , , ); Abū Bakr and #Umar are “so-and-so”
(fulān wa-fulān) (KQ, no. ), and #Umar is referred to as al-adlam (KQ,
no. ), Ruma# (KQ, no. ) and Zufar (KQ, nos. , , , ).195
#Ā"isha is “al-Humayrā"”
. (KQ, nos. , , );196 her participation in
the Battle of the Camel is recalled (KQ, nos. , ), and there are
veiled references to the role which she and Haf . s.a played in bringing
about the Prophet’s death (KQ, nos. , ). The Umayyads appear
throughout in a negative light (KQ, nos. , , , , , ,
, , , ). There are allusions to a number of Imāmı̄ doctrines,
including badā" (KQ, nos. , , ), #is. ma (KQ, nos. , , )
and raj #a (KQ, nos. , , , ), though the terms themselves are
not employed.197
A considerable number of traditions are not concerned with specifi-
cally Imāmı̄ issues. Rather, they deal with such topics as abrogating or
abrogated verses,198 explication of Qur"ānic words,199 the significance of
particular verses200 or the merits (fad. ā"il) of particular Sūras.201 Numer-
195 For these appellations see Kohlberg, “Sahāba”, pp. –; Bar-Asher, Scripture,
. .
pp. –.
196 See the Notes to KQ, no. .
197 For these doctrines, see the relevant articles in EI 2. Karra (“return”), a term used
synonymously with raj #a, occurs twice, at KQ, nos. , .
198 KQ, nos. , , , , , , , , , ; cf. nos. , .
199 E.g. KQ, nos. , , , , , , .
200 The ending (usually understood as the final two verses) of Sūrat al-baqara (KQ,
no. ); verses – of Sūrat al-an#ām (KQ, no. ); the “verse of the throne” (āyat
al-kursı̄, i.e. Q :) (KQ, no. ). This verse, and the final verse of Sūrat al-fātiha,
. are
each cited in seven traditions, more than any other Qur"ānic passage.
201 Sūrat al-hajj (KQ, no. ), Sūrat al-kāfirūn (KQ, no. ) and Sūrat al-ikhlās (KQ,
. .
no. ).
 
ous traditions deal with the prophets, but only some of these have an
Imāmı̄ colouring.202
The issue of the integrity of the Qur"ān figures prominently. It is
maintained for example that Sūrat al-ahzāb, . Sūrat lam yakun (= al-
bayyina) and Sūrat al-takāthur were originally longer than what we
possess of them today (KQ, nos. –, , , ), and that the
above-mentioned passage on the “two valleys of gold” formed part of
the original Qur"ān (KQ, no. ). Most claims of this type refer to the
Imāmı̄ belief according to which words or sentences dealing with the
rights or merits of the Prophet, the Imams, the ahl al-bayt or the shı̄#a
and with the sins of their enemies have been altered or omitted (KQ,
nos. , , , , , , , , , , , , , ).
As the title Kitāb al-qirā"āt indicates, variant readings are a central
component of the work. In this respect, it differs from other exegetical
works of the pre-Buwayhid school, where qirā"āt occupy a relatively
minor position. Roughly two thirds of the traditions in the Kitāb al-
qirā"āt deal with readings. Over forty of these readings do not appear
to be attested in any other source.203 Structurally, the readings may
be divided into a number of categories, according to the differences
between them and the #Uthmānic codex: () a change in vocalization;
() a substitution of one or more words by another word or words; () a
change in the order of the words; () an addition of one or more words;
() a combination of elements from categories () to (). As regards
their content, the readings may be divided into two main categories:
() readings carrying an Imāmı̄ message.204 These qirā"āt, which may
be termed “pro-Imāmı̄”, are further divided into two kinds (though
the difference between them is not always clear-cut): (a) explicitly pro-
Imāmı̄ readings. These are readings in which one of the following is
202 Prophets mentioned by name include Adam (KQ, nos. , , , , , ,
), Noah (KQ, nos. , , , , , , –, , , , , ,
, , , ), Abraham (KQ, nos. , , –, , , ), Isaac (KQ,
nos. , , , ), Ishmael (KQ, nos. , , ), Jacob (KQ, nos. , , ,
), Moses (KQ, nos. , , , , , , , , , , , , , ,
, ), Aaron (KQ, nos. , ), Shu#ayb (KQ, no. ), David (KQ, nos. , ),
Solomon (KQ, nos. , , ) and Jesus (KQ, nos. , , , , , ).
203 See KQ, nos. , ,  (four readings), , , ,  (repeated in ), ,
, , , , , , , , , , , , , , , , , ,
, , , , , , , , , –, , , , .
204 For a list of such readings in other pre-Buwayhid Imāmı̄ works see Bar-Asher,
“Readings”, pp. –.

 
mentioned: #Alı̄ (by his name or by one of his epithets: walı̄, was. ı̄ etc.);
the Imams; the Prophet’s family; the walāya; enemies of the Prophet’s
family (by their name or by a pejorative appellation); terms of Imāmı̄
law, doctrine etc. (b) implicitly pro-Imāmı̄ readings. These are readings
whose Imāmı̄ character appears only in the interpretation given to
them by the Shı̄#ı̄ exegetes. () neutral readings. These are readings
with no explicit or implicit Imāmı̄ message. Readings from category (a)
are almost never cited outside Imāmı̄ literature (except for polemical
purposes); readings from category () and sometimes also from category
(b) are also found in non-Imāmı̄ works.
When, in a medieval commentary, we find that some word or words
have been added to a passage from the Qur"ān or that some other
change has taken place, it may not be obvious what the author intends:
is he merely glossing the text, or is this a reading? In pre-Buwayhid
Imāmı̄ literature, this problem is addressed by means of various formu-
las that are used to make it clear when a reading is intended.205 Of them
the following are found in KQ : kadhālika nazalat 206 or hākadhā nazalat
(“thus [the verse] was revealed”);207 wa-lākinnahā nazalat;208 mā nazalat illā
hākadhā (“[the verse] was only revealed thus”);209 hākadhā nazala bihi/bihā
Jabra"ı̄l (“thus it [the text/the verse] was revealed by [the archangel]
Gabriel”);210 nazala bihā Jabra"ı̄l #alā Muh. ammad hākadhā;211 nazala Jabra"ı̄l
bi-hādhihi l-āya #alā Muh. ammad/rasūl allāh hākadhā;212 nazala Jabra"ı̄l bi-
hādhihi l-āya hākadhā ( #alā rasūl allāh);213 nazalat (hādhihi l-āya) hākadhā;214
hākadhā nazalat hādhihi l-āya (“thus the verse was revealed”);215 hākadhā
nazala bihi Jabra"ı̄l #alā Muh. ammad s. wa-lākinnahu h. urrifa fı̄mā h. urrifa min
kitāb allāh (“thus it [the text] was revealed by [the archangel] Gabriel to
Muhammad
. but it was among [the verses] of the Qur"ān which were
altered”); hākadhā l-tanzı̄l/tanzı̄luhā (“thus [it was found in] the [orig-
216
205 See Bar-Asher, “Readings”, pp. –. In the Fasl, al-Nūrı̄ indicates a qirā"a by
.
placing a line above it.
206 KQ, no. .
207 KQ, nos. , , , , –, .
208 KQ, no. .
209 KQ, no. .
210 KQ, nos. , , .
211 KQ, no. .
212 KQ, nos. , , , , ; cf. no. .
213 KQ, nos. , , , .
214 KQ, nos. , , .
215 KQ, no. .
216 KQ, no. .
 
inal] revelation”);217 innamā hiya (“it [the correct reading of the verse]
is”);218 innamā huwa (“it [the correct reading of the text] is”);219 innamā
nazalat/unzilat (“it [the verse] was revealed [as follows]”);220 innamā qāl
(“He [God] said”);221 innamā tanzı̄luhā (“it [the verse] was revealed [as
follows]”).222 When a Qur"ānic verse is preceded by a particular verb or
expression and is not accompanied by exegetical material, it can often
be taken that the verse cited contains a qirā"a. Examples are qara"a,223
kāna/sami #tuhu etc. yaqra"u,224 iqra",225 talā,226 qāla,227 fı̄ qawl allāh ta #ālā, fı̄
qawlihi etc.228 Finally, the Imam may emphasize that a particular read-
ing was revealed to the Prophet,229 was recited by the Prophet230 or by
#Alı̄,231 or is found in #Alı̄’s codex of the Qur"ān.232
A favourite method of pointing out an Imāmı̄ reading is to reproduce
a dialogue between an Imam and his disciple. For example, the disciple
recites (or refers to) a verse according to a non-Imāmı̄ reading; the
Imam corrects this reading,233 at times pointing out that it is the result of
tah. rı̄f.234 In other cases, the Imam recites a verse according to the Imāmı̄
reading, and when the disciple—who has never heard this reading
217 KQ, nos. , ; cf. no. .

218 KQ, nos. , , , , , , , , , , , , , , ,
, .
219 KQ, nos. , , .
220 KQ, nos. , .
221 KQ, no. .
222 KQ, no. .
223 KQ, nos. , , , , , , , , , , , , , , , ,
, , , , , , , , , , , , , , , , , ,
, .
224 KQ, nos. , , , , , , , , , , , , , , , ,
, , , , , , , , , , , , , , , .
225 KQ, nos. , , .
226 KQ, nos. , .
227 KQ, nos. , , , , .
228 KQ, nos. –, , , , , , , , , , , , , , , ,
, , , –, , , , , , , , , , , , , ,
, , , , , , , , , .
229 KQ, nos. , , .
230 KQ, nos. , .
231 KQ, nos. , , , , .
232 KQ, nos. , .
233 KQ, nos. , , , , , , , , , , , , , , ,
.
234 KQ, nos. , , ; cf. nos. , .
 
before—wonders about it, the Imam reaffirms its correctness.235 The

Imam may recite a verse according to the Imāmı̄ reading and then tell
the disciple to recite it in this manner;236 or he may forbid his disciple to
recite a verse according to the non-Imāmı̄ reading.237 Often the disciple
reports that he heard the Imam recite a verse according to the Imāmı̄
reading.238
Many readings which in KQ are ascribed to an Imam are ascribed
elsewhere to Ibn Mas#ūd.239 This is hardly surprising, given that the
readings of both Ibn Mas#ūd and the early Shı̄#a were propagated in a
single location (namely Kūfa) at about the same time by people who
had contacts to each other.240 Remarkably, eleven readings are cited in
KQ on Ibn Mas#ūd’s authority—significantly more than the number of
such readings in any other Imāmı̄ work of the pre-Buwayhid period.241
In medieval sources there is considerable overlap between readings on
the authority of Ibn Mas#ūd and those on the authority of Ubayy b.
Ka#b.242 No readings in KQ are ascribed to Ubayy243 but, as in the case
of Ibn Mas#ūd, various readings elsewhere given on his authority are in
KQ ascribed to an Imam.244
235 KQ, nos. , , , , , , , .
236 KQ, nos. , , , .
237 KQ, nos. , , .
238 KQ, nos. , , , , , , , , , , , , , , ,
, , , , , , .

239 See the Notes to KQ, nos. , , , , , , , , , , , ,
, , , , , , , , , , , , , , , , , ,
, , , , , , , , , , , , , , , , , ,
, , .
240 Cf. Jeffery, pp. –; Burton, Collection, pp. –; Shnizer, pp. –. For Ibn
Mas#ūd’s mus. h. af see in general Fas. l, pp. –. For the Shı̄#ı̄ predilection for Ibn
Mas#ūd’s codex see Goldziher, Richtungen, p. ; Jeffery, p. .
241 A search has yielded two citations in Qummı̄ (I, p.  [to Q :], p.  [to
Q :–]), one in Furāt (I, p. , no.  [to Q :]) and none in al-#Ayyāshı̄’s
Tafsı̄r. Ibn Shahrāshūb (d. /) maintains that he saw #Alı̄’s name in eight places
in the codex of Ibn Mas#ūd; but he does not cite from it (Ibn Shahrāshūb, Manāqib, III,
p.  > Bayād. ı̄, S. irā.t, I, p. ).
242 It has been suggested that readings of the one have been attributed to the other
(Jeffery, p. ).
243 And hardly any in other pre-Buwayhid texts; for a rare example see Furāt, II,
p. , no.  (to Q :).

244 See the Notes to KQ, nos. , , , , , , , , , , , , ,
, , , , , , , , , , , , , , , , , ,
, , , , , , , , , , , , , , , , , ,
, , , , , , .
 
It is doubtful whether al-Sayyārı̄’s aim was to encourage his readers

to recite the Qur"ān in accordance with the qirā"āt which he cited.245
Instead, he must have seen his task as that of recording and preserving
those readings which the Imāmı̄ community regarded as reliable.246
KQ shows a marked affinity with the Tafsı̄r of Abū l-Nadr . Muham-
.
mad b. Mas#ūd al-#Ayyāshı̄.247 Only the first half of al-#Ayyāshı̄’s work
(covering Sūras –) is known to have survived. This half has some
eighty traditions in common with KQ, and it can reasonably be as-
sumed that the total number of common traditions was about double.
The extant text of al-#Ayyāshı̄ is only available in a version in which
the isnāds have been abridged, usually leaving only the name of the
first (and occasionally also the second) transmitter of each tradition.248
Where al-Sayyārı̄ and al-#Ayyāshı̄ cite the same tradition, and where al-
Sayyārı̄ cites this tradition with a complete isnād, it can be assumed that
this was also the isnād in the original text of al-#Ayyāshı̄. KQ can thus
be used to reconstruct some of al-#Ayyāshı̄’s chains of transmission. Al-
#Ayyāshı̄ lived in the late rd/th and early th/th century,249 making
him a generation younger than al-Sayyārı̄. He may thus have drawn
some of his material from al-Sayyārı̄, though it is just as likely that both
authors depend on a common source.
Another relevant source is the Kitāb al-tanzı̄l wa-l-tah. rı̄f by al-Sayyārı̄’s
teacher Muhammad
. b. Khālid al-Barqı̄. This work, also known as Kitāb
al-tanzı̄l wa-l-taghyı̄r,250 is lost. Thirteen traditions from it are, however,
preserved in al- #Iqd al-thamı̄n fı̄ ah. kām al-a"imma al-hādı̄n by the Zaydı̄
Imam al-Mans.ūr bi-llāh #Abdallāh b. Hamza . b. Sulaymān (d. /
). This Imam is known to have ordered the collection or copying of
a large number of works,251 and al-Barqı̄’s may well have been among
them.252 Most of the traditions from al-Barqı̄ preserved in al- #Iqd al-
245 In fact, he cites on occasion several readings of the same verse; see KQ, nos. /
, /, /, /, /, /, /, ///.

246 Cf. Bar-Asher, “Readings”, pp. –.
247 For al-#Ayyāshı̄ and his Qur"ān commentary see Bar-Asher, Scripture, pp. –.
248 See #Ayyāshı̄, I, p. ; cf. Modarressi, TS, p. .
249 His exact dates are not known (see Bar-Asher, Scripture, p. ).
250 See Najāshı̄, II, p. , no.  > Quhpā"ı̄, V, p. , Dharı̄#a, IV, p. , no. .
In these sources the title appears as Kitāb al-tanzı̄l wa-l-ta #bı̄r, which is an error. The
correct title is given in Fas. l, p. , l. .
251 See Madelung, al-Qāsim, p. ; Schmidtke, “Encounter”, p. .
252 In the printed edition of al- #Iqd al-thamı̄n the title appears once as al-Tahrı̄f wa-
.
l-tanzı̄l and once as al-Tanzı̄l wa-l-tah. rı̄f (see Mans.ūr, #Iqd, pp. , ). The author’s
name appears both as al-Barqı̄ (at p. ) and erroneously as al-T-r-i-q-i (at p. ).
 
thamı̄n are found in KQ, usually with the same isnād.253 It is not clear,
however, whether al-Sayyārı̄ used al-Barqı̄’s work.
To sum up: each of the titles by which al-Sayyārı̄’s work is known
underlines one of its distinctive features. The title al-Tanzı̄l wa-l-tah. rı̄f
reflects the belief that the text of the original Qur"ān had been tam-
pered with. A number of works with similar titles are mentioned in the
sources,254 but none have survived. The title al-Qirā"āt points more gen-
erally to the central role of readings in it. Works bearing such a title
are known in both Sunnı̄ and Imāmı̄ literature.255 The title al-Tafsı̄r—
found only in some late manuscripts (see below)256—identifies the work
as belonging to the genre of Qur"ānic exegesis.
. The Edition
.. The Manuscripts

The edition of KQ is based on the following manuscripts:
() Mar#ashı̄ no.  (= ms. M), comprising  folios,  lines per
page. At the upper left-hand corner of the first page there appears the
title Tafsı̄r-i Abū #Abdallāh Sayyārı̄, which was added by a later hand. The
copyist is Muhammad
. Sāli
. h. b. #Abd al-Rah. ı̄m al-Yazdı̄ (d. /),
a disciple of Muhammad . Bāqir al-Majlisı̄.257 The date given in the
colophon is  Sha#bān / February . Since al-Yazdı̄ spent
253 KQ, nos. , , , , , , .
254 These are, in addition to al-Barqı̄’s work, Kitāb al-tanzı̄l min al-qur"ān wa-l-tah. rı̄f by
Abū l-Hasan
. #Alı̄ b. al-Hasan
. b. #Alı̄ b. Fad. dāl
. al-Kūfı̄ (fl. mid-rd/th century) (see
Najāshı̄, II, p. , no.  > Quhpā"ı̄, IV, p. , Dharı̄ #a, IV, p. , no. ); al-Tah. rı̄f
wa-l-tabdı̄l by Muhammad. b. al-Hasan
. al-Sayraf
. ı̄ (see Tūs
. ı̄, Fihrist, p. , no.  >
Quhpā"ı̄, V, p. , Dharı̄ #a, III, pp. –, no. ; Khū"ı̄ [XVI, p. , no. ]
identifies the author with a Kūfan disciple of Ja#far al-Sādiq . mentioned in Tūs. ı̄, Rijāl,
p. , no. ); al-Tabdı̄l wa-l-tah. rı̄f by the above-mentioned #Alı̄ b. Ahmad . al-Kūfı̄
(d. /) (see Najāshı̄, II, p. , no.  > Quhpā"ı̄, IV, p. , Dharı̄ #a, III, p. ,
no. ), also known as al-Radd #alā ahl al-tabdı̄l (see Ibn Shahrāshūb, Manāqib, III,
p. , cf. the Notes to KQ, no. ) or al-Radd #alā ahl al-tabdı̄l wa-l-tah. rı̄f fı̄mā waqa #a min
ahl al-ta"lı̄f (see Ibn Shahrāshūb, Ma #ālim, p. , no. , Dharı̄ #a, X, pp. –). Cf.
Kohlberg, “Qur"ān”, p. ; Amir-Moezzi, Guide divin, p.  = Divine Guide, p. .
255 For some examples see GAS, I, index; Dharı̄ #a, XVII, pp. –, nos. –.
256 And as part of the title given by Ibn Tāwūs to what may be the text of al-Sayyārı̄
.
(see above, p. ).
257 See Majlisı̄, Ijāzāt, p. . For his death date see Tihrānı̄, Tabaqāt, V, p. .
. .
 
the last year of his life in Mashhad,258 it is there that the manuscript
is likely to have been copied. The manuscript was collated with its
exemplar (as. l), dated  Jumādā II / June , which in turn had
been copied from a manuscript dated Dhū l-Qa#da /Aug.–Sept.
. The collation was undertaken by #Abd al-Husayn . al-Husayn
. ı̄ al-
Khātūnābādı̄259 and completed between the th and th (al- #ashr al-
thālith) of Ramadān. / March to  April . In the manuscript,
traditions are often separated by a full stop. Corrections usually appear
in the text, and at times are indicated by zā" . (for al-zāhir).
. Ibn is as a rule
written without the initial alif even at the beginning of a sentence, and
mimman is consistently written as min man. In several places there are
errors which may indicate that at some stage in the transmission the
text was read out to the copyist. These errors include mā kān for makān
(KQ, no. ), #ādaka l- #urjūn for #āda ka-l- #urjūn (KQ, no. ) and innahā
ulā" for inna hā"ulā" (KQ, no. ).
() Tehran University Mishkāt no.  (= ms. L), comprising 
folios,  lines per page. Neither the name of the copyist nor the
date is provided. At the upper left-hand corner of the first page there
appears the title Kitāb al-tanzı̄l wa-l-tah. rı̄f li-Ah. mad b. Muh. ammad al-Sayyārı̄
min al-qudamā". This was written by the manuscript’s owner, al-Nūrı̄
al-Tabars
. ı̄/Tabris
. ı̄.260 Underneath the title al-Nūrı̄ noted that he had
made a copy of this manuscript in /– (istaktabtuhu li-nafsı̄
wa-anā al-mudhnib al-musı̄" Husayn
. b. Muh. ammad Taqı̄ al-Tabrisı̄
. fı̄ ).
Ms. L is the one from which he cites in his Fas. l al-khi.tāb and Mus-
tadrak al-wasā"il.261 Al-Nūrı̄, who describes this manuscript as defective,262
added some marginal notes comprising emendations, references to par-
allel texts or comments on places where a Qur"ānic verse is not cited
in the appropriate chapter. The beginning of each tradition is indicated
by a line above the first words. The last word (or several words) of
each folio are copied at the beginning of the following folio. This is not
258 See Tihrān

. ı̄, Tabaqāt,
. V, p. .
259 I.e. #Abd al-Husayn
. b. Muhammad
. Bāqir al-Husayn
. ı̄ al-Khātūnābādı̄ (d. /
–), author of (Ta"rı̄kh) waqā"i # al-ayyām wa-l-sinı̄n wa-l-a #wām (see Dharı̄#a, III,
p. , no. , XXV, p. , no. ; Tihrān . ı̄, Tabaqāt,
. VI, pp. –; Pampus,
p. ).
260 In the catalogue which al-Nūrı̄ prepared of his library, the title likewise appears as
al-Tanzı̄l wa-l-tah. rı̄f ; see Modarressi, “Fihrist”, p. .

261 Cf. Amir-Moezzi, Guide divin, p. , note  = Divine Guide, p. .
262 Kadhā fı̄ nuskhatı̄ wa-hiya saqı̄ma (Fasl, p. , l. , p. , l. ); kadhā fı̄ l-nuskha wa-
.
lā takhlū min saq.t (Fas. l, p. , l. ); kadhā fı̄ l-nuskha wa-hiya saqı̄ma jiddan (Fas. l, p. ,
ll. –).
 
indicated in the apparatus. In the photocopy at our disposal, fol  is

missing. This covers KQ, no.  (from wa-lā tah. zanū) to the end of KQ,
no. . Some passages at the beginning of the manuscript are mis-
placed. The correct order is: (a) fol a–a l.  (= nos. –); (b) fol a
l. –b l.  (= nos. –); (c) fol a l. –a l.  (= nos. –); (d)
fol b l. –b l.  (= nos. –); (e) fol a l. –a l.  (= nos. –
); (f) fol b l.  ff. (= nos.  ff.). Presumably, the copyist (of ms. L
or of an antecedent copy) used an exemplar in which the folios were
misbound in the following sequence: ; –; –; –; –;  ff. The
copyist was either unaware of the problem or unable (or unwilling) to
set it right. Judging by the misplaced passages, in the misbound copy (as
later in ms. L) the last word (or several words) of each folio were copied
at the beginning of the following folio.
() Mar#ashı̄ no.  (= ms. T), comprising  folios, between 
and  (mostly  or ) lines per page. The title of the work is not
recorded on the first page; instead, this page contains biographical
notices on al-Sayyārı̄. At the beginning of the text a later hand added:
Kitāb al-tafsı̄r li-Ah. mad b. Muh. ammad al-Sayyārı̄ #alā mā wajadnāhu. In the
colophon the work is called Kitāb al-tafsı̄r. The manuscript was copied in
/–. The copyist is Muhammad . Bāqir al-Hamadānı̄.263 His
name is immediately preceded by that of Muhammad . al-Mūsawı̄ al-
Khwānsārı̄,264 but the latter name is crossed out. This indicates that al-
Hamadānı̄ used a copy written by al-Khwānsārı̄. The copy in question
is probably the Faydiyya-Qumm
. manuscript copied in Najaf in Rabı̄#
II /August–Sept.  (unavailable to us; see below, p. ). A
peculiarity of ms. T is that the thā" in mithluhu, mathalan etc. often has
two, or even three, teeth. Also, the final hā" is occasionally written with
two dots above it, making it indistinguishable from a tā" marbū.ta. This
263 I.e. Muhammad Bāqir b. Muhammad Ja#far al-Bahārı̄ al-Hamadānı̄, who in

. .
/– received an ijāza from al-Nūrı̄ al-Tabars . ı̄/Tabris
. ı̄ and died in Hama-
dān (Hamadhān) at the end of Sha#bān /July  (see Dharı̄ #a, I, pp. –,
no. ; Tihrān
. ı̄, Mus. affā, pp. –; Kah. hāla,
. III, pp. –). He is the author of
a number of works, including Abhā al-durar fı̄ takmilat #iqd al-durar, al-Ijtināb (in Persian,
completed in /–), al-Durra al-najafiyya fı̄ l-us. ūl al-dı̄niyya and al-Da#wa al-
h. usayniyya (see Dharı̄#a, I, pp. –, no. , p. , no. , VIII, p. , no. ,
p. , no. ).
264 He is presumably Muhammad Bāqir b. Zayn al-#Ābidı̄n al-Mūsawı̄ al-Khwānsārı̄
.
(d. /), author of Rawd. āt al-jannāt (see Tihrān . ı̄, Mus. affā, p. ). The editor of
al-Hurr
. al-#Āmilı̄’s Wasā"il quotes a number of traditions (= KQ, nos. , , , , ) which
Muhammad. al-Mūsawı̄ al-Khwānsārı̄ cited from KQ in the year /– (see
Wasā"il, II/, p. , note).
 
manuscript was collated with one or more other manuscripts. Variants

are indicated (in the margin or in the text) by the letters khā"/nūn khā"
(for nuskha) or khā" lām (for nuskha badal) and corrections, by the letter
. Some corrections are accompanied by the word “Muhammad”,
zā". .
evidently the name of the copyist (e.g. at KQ, nos. , , , ,
, ). The manuscript has the same misplacements as those of ms.
L.
() Markaz Ihyā"
. al-turāth al-islāmı̄ (Qumm) no.  (= ms. B),
comprising  folios, mostly  lines per page. This is a xerox copy of
a manuscript in a private collection in Najaf. The first page contains
the following text: Kitāb al-qirā"āt li-l-Sayyārı̄ min mas. ādir Mustadrak al-
wasā"il wa-yuqāl lahu al-Tanzı̄l wa-l-tah. rı̄f fı̄ khātimat al-Mustadrak s. . The
name of the copyist is not recorded. The date given in the colophon
is  Jumādā II / Sept. , i.e. less than two months after
the completion of al-Nūrı̄’s Mustadrak al-wasā"il referred to on the first
page. The first word of each tradition is written in a larger script.
The misplacements in mss. L and T are also found here. In addition,
comments in the margins of ms. L are occasionally incorporated in the
text of ms. B (see e.g. KQ, nos. , , , , , ), making the
latter a (direct?) descendant of ms. L. Names such as Abı̄ Ja #far or Abı̄
Hamza
. are at times written as one word, and several abbreviations are
employed, e.g. kk for kadhālika. These are not noted in the apparatus.
The fact that ms. M preserves the correct sequence of folios indicates
that it does not derive from the misbound exemplar to which mss. L,
T and B go back. At the same time, the four manuscripts have many
errors in common.265 In addition, the author’s name appears in all four
manuscripts in the same places and in the same form: at the beginning
of the text (KQ, no. : Abū #Abdallāh Ah. mad b. Muh. ammad al-Sayyārı̄), and
at the opening of the chapters on Sūrat al-mā"ida (KQ, no. : qāla Abū
#Abdallāh), Sūrat al-tawba (KQ, no. : al-Sayyārı̄ qāl) and Sūrat Tāhā .
(KQ, no. : qāl Abū #Abdallāh).266 The word qāla, presumably added by
a scribe and referring to al-Sayyārı̄, likewise often appears in the same
265 E.g. wa-ātūhunna for wa-ātūhu at KQ, no. ; yaqūl for taqūlū at KQ, no. ; yajūz
for tah. zan at KQ, no. ; the addition of al-Umawı̄ at KQ, no.  and of Mūsā at KQ,
no. ; the omission of the latter half of KQ, no. ; the omission of basharan fa-ja #alahu
at KQ, no.  and the beginning of KQ no. ; H-w-y-za. for Juwayriya at KQ, no. ;
akhı̄hi for al-janna at KQ, no. ; qawl for fu"ād at KQ, no. ; farāsh for farāshan at KQ,
no. ; the misplacement of fı̄ isnādihi at KQ, no. ; wa-khilāfihim for wa-h. ālafahum at
KQ, no. .
266 The “Abū #Abdallāh” at KQ, no.  may also refer to him; see the Notes.
 
places.267 All of this points to a common ancestor, of a later date than

the archetype.
The transmission of the text may provisionally be given as follows:
.. Other Sources

In addition to the manuscripts, this edition is also based on quotations
from KQ found in later sources. As already noted, these sources are:
() Ibn al-Juhām,
. as cited in al-Najafı̄, Ta"wı̄l al-āyāt al-zāhira
. (= N)
(see KQ, nos. , , , , , , , , , , ,
, , , , , , , , , , , , , ,
, , , ). There are two traditions which Ibn al-Juhām . cites
from al-Sayyārı̄ but which are not found in any of the manuscripts.268
267 E.g. KQ, nos. , , , , , , , , , , , , , ,
, , , , , , , , ; cf. nos. , .
268 See KQ, apparatus to nos. ,  = Najafı̄, p. , no. , p. , no. .
 
Some errors found in all four manuscripts269 do not appear in Ibn al-
Juhām.
. Also, a number of traditions for which the manuscripts provide
partial isnāds are cited in Ibn al-Juhām . with full isnāds. Ibn al-Juhām
.
evidently used a very early exemplar; he may even have had access to
the archetype.
() Hasan
. b. Sulaymān al-Hill
. ı̄, Mukhtas. ar (or Muntakhab) bas. ā"ir al-
darajāt (= H)
. (see KQ, nos. –).
() Al-Nūrı̄ al-Tabars
. ı̄/Tabris
. ı̄, Fas. l al-khi.tāb (= F) (see KQ, passim).
() Al-Nūrı̄ al-Tabars
. ı̄/Tabris
. ı̄, Mustadrak al-wasā"il (= K) (see KQ,
nos. , –, , , , , , , , , , , , , , , ,
, , , , , , , –, , , –, , ,
, , , , , , , , , , , , , , ,
, , , , , –, , –).
.. Further Manuscripts

We were unable to consult the following manuscripts:
() Madrasa-i čihil sutūn, majmū#a , copied probably in the th/th
or th/th century.
() Tehran markazı̄ (University of Tehran Central Library), no. ,
copied in the th/th century.
() Fayd. iyya-Qumm, tafāsı̄r , no. , copied in Najaf in Rabı̄# II /
August–Sept.  by Muhammad . al-Mūsawı̄ al-Khwānsārı̄.270
() Maktabat Āyat Allāh al-Hakı̄m
. al- #āmma in Najaf, no. m, compris-
ing  folios, copied in /–.271
.. Principles of the Edition
... Text
The text incorporates material from all four manuscripts, as well as
conjectural emendations and emendations based on other sources.
Material from F, K, N and H . is usually noted only when it is not found
in any of the manuscripts.272 Ms. M has been followed throughout as
269 E.g at KQ, no. .

270 For these three manuscripts see Hujjat
. ı̄, Kashshāf, pp. –.
271 See GAS, IX, p. . This may be the manuscript which was in the possession of
the scholar and poet Muhammad

. b. Tāhir
. al-Samāwı̄ (d. /); see Dharı̄#a, XVII,
p. , no. .
272 As already mentioned, al-Nūrı̄ was the owner of ms. L, and it is from there that
 
regards the blessing formulas after the name of God, the archangel
Gabriel, the prophets (including Muhammad),
. Fāt.ima and the Imams.
Where no such formula appears in ms. M, none appears in the edition.
Blessing formulas in the other manuscripts have not been noted. Where
two different readings of the same Qur"ānic text are recorded, the read-
ing of ms. M has been preferred,273 except where this reading appears
to be erroneous.274
As a rule, quotations from the Qur"ān are vocalized in accordance
with the standard Egyptian text (which reproduces the reading of #Ās.im
in the recension of Haf . s.). Where it is unclear whether the text cited
conforms to the Egyptian text, it has not been vocalized.275 When a
Qur"ānic verse that has an initial wāw or fā" is quoted without it, the
form as it appears in the Qur"ān is given in the apparatus.276 When
the deviation from the text of the Qur"ān appears to be the result
of an error, the correct form is provided in the text of KQ, and the
form as it appears in the manuscripts is given in the apparatus.277
Qirā"āt are printed in colour. Where a qirā"a occurs, first the text of the
#Uthmānic codex and then the qirā"a are cited within square brackets.
This practice is not followed when the qirā"a consists of an addition, or
when both the #Uthmānic codex and the variant reading appear in the
all his quotations from KQ are taken. Yet F and K at times have independent value,
mainly because they include emendations to the text of ms. L. These are of two kinds:
first, emendations which al-Nūrı̄ wrote down in the margin (or over a particular word)
of ms. L and later incorporated in the text of F or K (see e.g. KQ, nos. , , , ,
, , , , , ); such emendations are always noted in the edition. Second,
silent emendations which do not appear in the margin of ms. L (see e.g. KQ, nos. , ,
, , , , , , , , , , , , , , , , , ,
). Such emendations are only noted in the edition when they do not conform to the
text of any of the other three manuscripts.
273 E.g. at KQ, nos. , , , , , , .
274 E.g. at KQ, nos. , , , , , , .
275 E.g. yattawwafa / yatūfa at KQ, no. , yuzāhirūn / yazzāharūn at KQ, no. .
.. . . ..
276 For the omission of wāw al- #atf see KQ, nos. , , , , , , , ,
.
, , , , , , , , , , , , , ; for the omission of
wāw al-qasam see KQ, no. , cf. no. ; for the omission of fā" al- #a.tf see KQ, nos. ,
, , , , , .
277 The following deviations appear in the manuscripts: (a) addition of wāw al- #atf
.
(KQ, nos. , , , , , ); (b) addition of fā" al- #a.tf (KQ, nos. , );
(c) substitution of wāw al- #a.tf by fā" al- #a.tf (KQ, nos. , , , , , ); (d)
substitution of fā" al- #a.tf by wāw al- #a.tf (KQ, nos. , , ); (e) substitution of qad by
wāw al- #a.tf (KQ, no. ); (f) substitution of wāw al- #a.tf by qad (KQ, no. ); (g) omission
of wāw al- #a.tf in mid-sentence (KQ, no. ); (h) omission of fā" al- #a.tf in mid-sentence
(KQ, no. ).
 
text of KQ. Shaddas are provided throughout, except after sun letters.
In the apparatus, shaddas are only given when they also appear in the
manuscripts.
The following signs are used:
<> enclose an emendation or addition based either on sources

other than the manuscripts or on conjecture.
<…> indicates that something seems to be missing from the text.
… indicates that a word or a passage from the Qur"ān has been
omitted.
... Technical Apparatus

The manuscripts and other sources on which the edition is based are
cited in the following order: ms. M, ms. L, ms. T, ms. B, F, K, N,
H.
. Unless otherwise indicated, a note in the apparatus refers to a single
word in the text. When this is not so, the relevant passage from the
text is given between square brackets (or, in the case of emendations or
additions, between angle brackets). Additions to the text are indicated
by a plus sign (+); omissions, by the words saqa.ta min. An obscure or
unclear passage in the manuscripts is indicated by a question mark
within parentheses (?). When an emendation is based on another text,
an abbreviated title of this text is given in the apparatus, the full
reference being provided in the Notes.
NOTES
Each note consists of one or more of the following elements, in the

following order:
– A number in bold which refers to a paragraph in the Arabic text.
– References to works in which the tradition that appears in the
Arabic text is cited from al-Sayyārı̄’s Kitāb al-qirā"āt (= KQ ) (i.e.
Fas. l; Hill
. ı̄, Mukhtas. ar; Mustadrak; Najafı̄). These references are not
preceded by “see” or “cf.”.
– References to other sources in which the tradition in question
appears. Such references are preceded by “see” or “cf.”. Where
no such references are given, this indicates that the tradition does
not appear to be recorded elsewhere.
– Explication of the text. Cross-references to paragraphs in the Ara-
bic text are indicated by a number in bold. Cross-references to
entries in the Notes are indicated by a number in bold followed by
an asterisk.
– Brief biographical details of persons named in the isnād. These
details are provided when a name first appears in the text. Refer-
ences to Imāmı̄ biographical works are for the most part restricted
to Quhpā"ı̄ and Ardabı̄lı̄.
 Fas. l, p. , ll. –. For this tradition see Kulı̄nı̄, II, p. , no.  >
S. āfı̄, I, p. , Huwayz
. ı̄, I, pp. –, no. ; Ibn Bābawayh, I #tiqādāt,
p.  (wa-qāl al-S. ādiq #alayhi l-salām al-qur"ān wāh. id nazala min #ind wāh. id
#alā nabı̄ wāh. id wa-innamā l-ikhtilāf min jihat al-ruwāt) = Fyzee, p. ; Bar-
Asher, “Readings”, p. . Cf. the statement ascribed to the third caliph
#Uthmān: a-lā wa-inna l-qur"ān wāh. id jā"a min #ind wāh. id (Tabar
. ı̄, Ta"rı̄kh,
first series, p. ). See , .
Isnād: -Bı̄: Abū #Abdallāh Muhammad . b. Khālid al-Barqı̄ (fl.
early rd/th century), a transmitter from al-Ridā . and al-Jawād (EI 2,
Suppl., art. “al-Bark. ı̄” [Ch. Pellat]; Newman, Formative Period, index).
In the manuscripts of KQ, al-Barqı̄ appears as a direct authority of al-
Sayyārı̄ in over seventy traditions (see Introduction, p. ). The number
rises to over eighty traditions if isnāds cited via Ibn al-Juhām . are also
 
counted (see , , , , , , , , , ,
).—I Aı̄ #U: Abū Ahmad . Muhammad
. b. Abı̄ #Umayr Ziyād
b. #Īsā al-Azdı̄ (d. /), a transmitter from al-Kāzim . and al-Ridā .
(van Ess, TG, I, pp. –).—S . ̄ . Y. ̄: Abū Muhammad
.
Safwān
. b. Yahyā
. al-Bajalı̄ Bayyā# al-Sāburı̄ (d. Medina /–),
a transmitter from al-Kāzim,. al-Ridā
. and al-Jawād (Quhpā"ı̄, III, pp.
–; Ardabı̄lı̄, I, pp. –). A number of Imāmı̄ transmitters
were known as bayyā # al-sāburı̄ (seller of Shāpūrı̄ cloth) (see e.g. *,
*, *, *, Modarressi, TS, p. ).—A . . M
. .
Aı̄ N.: Abū Ja#far Ahmad
. b. Mu hammad
. b. #Amr b. Abı̄ Na s
. r Zayd
al-Bazant.ı̄ (d. /–), a transmitter from al-Kāzim . and al-Ridā .
(van Ess, TG, I, p. ).—Jı̄ . D̄: Jamı̄l b. Darrāj b. #Abdallāh
(d. late nd/th century), a transmitter from al-Sādiq . and al-Kāzim .
(Kohlberg, “Us.ūl”, p. ; van Ess, TG, I, pp. –; Modarressi, TS,
pp. –).—Z̄: Abū l-Hasan . (or Abū #Alı̄) Zurāra b. A#yan
b. Sunsun (d. / or /), the most distinguished member
of the Āl A#yan family and a transmitter from al-Bāqir and al-Sādiq .
(Kohlberg, “Barā"a”, pp. –; van Ess, TG, I, pp. – and
index, s.v.; Modarressi, TS, pp. –).
 Fas. l, p. , ll. –. See Kulı̄nı̄, II, p. , no.  > S. āfı̄, I, p.
, Huwayz
. ı̄, I, p. , no. ; Bar-Asher, “Readings”, p. . For the
term ah. ruf as referring to Qur"ānic readings see Goldziher, Richtungen,
p. ; Gilliot, Exégèse, pp. –; Shnizer, Qur"ān, pp. – and the
references given there. For early Imāmı̄ opposition to the notion of
“seven readings” see Bar-Asher, “Readings”, pp. –; for the Sunnı̄
material see Shnizer, Qur"ān, p. . Contrast Ibn Bābawayh, Khis. āl, pp.
–, no.  > S. āfı̄, I, p. , al-Hurr
. al-#Āmilı̄, Wasā"il, II/, p. ,
no. , Bih. ār, LXXXV, p. , no. , XCII, pp. –, no. . Cf. ,
.
Isnād: H
. ̄ . #Ī̄: Hammād
. b. #Īsā al-Juhanı̄ al-Bas.rı̄ (d. /
–), a transmitter from al-Sādiq, . al-Kāzim
. and al-Ridā . (Quhpā"ı̄,
II, pp. –; Ardabı̄lı̄, I, pp. –).—J̄ . Yı̄: Abū #Ab-
dallāh (or Abū Muhammad)
. Jābir b. Yazı̄d b. al-Hārith
. al-Ju#fı̄ (d. /
–), a Kūfan transmitter from al-Bāqir and al-Sādiq . (EI 2, Suppl.,
art. “Djābir al-Dju#fı̄” [W. Madelung]; Halm, Gnosis, pp. –; Kohl-
berg, “Us.ūl”, pp. , , , ; van Ess, TG, I, pp. – and
index; Modarressi, TS, pp. –).
 
 Fas. l, p. , ll. –, Mustadrak, XVII, p. , no. . For the
ending cf. Kulı̄nı̄, VIII, pp. –, no.  > S. āfı̄, I, p. , Burhān,
III, p. , no. , Bih. ār, XXIV, pp. –, no. , XLVI, pp. –,
no. , Huwayz
. ı̄, IV, p. , no. ; .
Isnād: M . . S̄: Muhammad
. b. Sulaymān al-Bas.rı̄
al-Daylamı̄, a transmitter from al-Kāzim, . al-Ridā
. and al-Jawād (Quh-
pā"ı̄, V, pp. –; Ardabı̄lı̄, II, pp. –; for Sulaymān [Muham- .
mad’s father] see Modarressi, TS, pp. –).—H̄̄ . -J:
Hārūn b. al-Jahm b. Thuwayr b. Abı̄ Fākhita (d. late nd/th century),
a Kūfan transmitter from al-Sādiq . (Modarressi, TS, pp. –).—
M
. . M: Abū Ja#far Muhammad . b. Muslim b. Rabāh.
al-Thaqafı̄ al-Ta . h. hān
. (d. /), a prolific Kūfan transmitter from
al-Bāqir and al-Sādiq . (Kohlberg, “Barā"a”, pp. –; Modarressi,
TS, pp. –). For the isnād Muhammad . b. Sulaymān < Hārūn b.
al-Jahm < Muhammad . b. Muslim see e.g. Kul ı̄nı̄, I, p. , no.  >
Tabris
. ı̄, I #lām, p. ; Kulı̄nı̄, VII, p. , no. .
 See #Ayyāshı̄, I, p. , no.  (al-Hakam . b. #Uyayna < al-Sādiq) . >

Burhān, I, p. , no. , Bih. ār, XCII, p. , no. ; cf. Bas. ā"ir, pp. –
, nos. –; Kulı̄nı̄, I, pp. –, no.  > Bih. ār, XLV, pp. –,
no. ; Ibn Shahrāshūb, Manāqib, IV, p.  (… inna l-Hasan . b. #Alı̄ kallama
rajulan fa-qāl: min ayy balad anta? qāl min al-Kūfa qāl law kunta bi-l-Madı̄na
la-araytuka manāzil Jabra"ı̄l min diyārinā).
Isnād: M
. . #Ī̄: probably Muhammad. b. #Īsā b. #Abdallāh
b. Sa#d b. Mālik al-Ash#arı̄ al-Qummı̄, chief of the Ash#arı̄ clan in
Qumm and a transmitter from al-Ridā . and al-Jawād (Quhpā"ı̄, VI,
pp. –; Ardabı̄lı̄, II, pp. –; Newman, Formative Period, p. 
and index).—#A̄ . I̄ı̄ -Mı̄: probably #Abdallāh
b. Ibrāhı̄m b. Abı̄ #Amr al-Ghifārı̄ al-Muzanı̄ al-Ans.ārı̄, a transmitter
from al-Sādiq
. and the author of a kitāb which was transmitted by
al-Hasan
. b. #Al ı̄ b. Fad. dāl
. (Quhpā"ı̄, III, pp. –; Ardabı̄lı̄, I, p.
). Like other members of the Muzayna, he resided in Medina.
The nisba “al-Madanı̄” is however not attested elsewhere; it may be a
corruption of “al-Muzanı̄”.—-H . . #U: Abū Muhammad .
al-Hakam
. b. #Utayba/#Uyayna al-Kind ı̄ al-Kūfı̄ (d. / or /),
a transmitter from Zayn al-#Ābidı̄n, al-Bāqir and al-Sādiq . (Quhpā"ı̄, II,
pp. –; Ardabı̄lı̄, I, p. ). He is variously reported to have been a
Sunnı̄, a Murji"ı̄ or a Batrı̄ Zaydı̄ (Kohlberg, “Muhaddath”, . pp. –).
His father’s name was probably #Utayba (not #Uyayna). This is how it
appears in Ibn Hajar’s. Tahdhı̄b (II, p. ) and in other Sunnı̄ sources;
 
cf. also the editor’s note at Bih. ār, XIV, p. . Al-Tustarı̄, however (Rijāl,
III, p. ), maintains that the correct form of the name cannot be
established.
 Fas. l, p. , ll. –. Cf. , .

Isnād: -Kı̄: Abū Sa#ı̄d (al-) Khaybarı̄ b. #Alı̄ al-Ta . h. hān,
.
a Kūfan follower of Mufad. dal . al-Ju#fı̄ (Modarressi, TS, pp. –).
There are a number of examples for the corruption of al-Khaybarı̄ to
al-Himyar
. ı̄; see e.g. Kulı̄nı̄, IV, p. , no. , note , p. , note 
(the latter cited in Modarressi, TS, p. ); .—-H . . S .
#Aı̄: Abū #Abdallāh al-Husayn . b. Sayf b. #Amı̄ra al-Nakha#ı̄, author
of two kitābs, one of which he transmitted from his older brother #Alı̄,
who was a transmitter from al-Ridā . (Quhpā"ı̄, II, p. ; Ardabı̄lı̄, I,
pp. –).—S . #Aı̄ -N#ı̄: a Kūfan transmitter from
al-Sādiq
. and al-Kāzim . (Modarressi, TS, p. ). The string Ibn Sayf #an
akhı̄hi #an abı̄hi occurs some forty times in KQ.—Y . ̄ . S. ̄:
. uniden-
tified. He may be the person who appears in the isnād Muhammad .
b. Jumhūr < Yahyā . b. Sāli
. . h < #Al ı̄ b. Asbā t
. (Najaf ı̄, p. , no.  >
Bih. ār, XXXIX, p. , no. ). Alternatively, “Yahyā” . may be a cor-
ruption of “Jamı̄l”; Jamı̄l b. Sāli . h. was a frequent transmitter from Abū
Bas.ı̄r.—A̄ B.ı̄: the two best known scholars bearing this laqab are
Abū Muhammad . Yahyā
. b. al-Qāsim al-Asadı̄ (d. –/–), a
Kūfan transmitter from al-Bāqir and al-Sādiq . (Modarressi, TS, p. );
and Abū Muhammad . Layth b. al-Bakhtarı̄ al-Murādı̄, a Kūfan trans-
mitter from al-Sādiq . (van Ess, TG, I, pp. –; Modarressi, TS, pp.
–).
 Fas. l, p. , ll. –. Cf. , .
 Fas. l, p. , ll. –. See , .
 Fas. l, p. , ll. –. Cf. Qummı̄, II, p.  (the Prophet: law anna
l-nās qara"ū l-qur"ān kamā anzala llāh mā ’khtalafa ’thnān).
Isnād: A̄ B . M: . there is some doubt as to whether
the correct form of the name is Bakr b. Muhammad . (for whom see
*) or Abū Bakr b. Muhammad . (see Kul ı̄n ı̄, VIII, p. , note ; Fas. l,
p. , ll. –). If the latter, then the person in question may be Abū
Bakr #Abdallāh b. Muhammad . al-Ha
. dram
. ı̄, a transmitter from al-Bāqir
and al-Sādiq
. (Quhpā" ı̄, IV, p. ; Ardab ı̄lı̄, I, pp. –, II, p. ).
 
 Fas. l, p. , ll. –. See #Ayyāshı̄, I, p. , no.  > S. āfı̄, I, p. 
(whence Lawson, “Approaches”, p. ), al-Hurr . al-#Āmilı̄, Ithbāt, III,
p. , no. , Bih. ār, XCII, p. , no. , Huwayz. ı̄, IV, p. , no. ;
Mufı̄d, Sarawiyya, p.  > Bih. ār, XCII, p. , Fas. l, p. , ll. – (al-Sādiq:
.
a-mā wa-llāhi law quri"a l-qur"ān kamā unzila la-alfaytumūnā fı̄hi musammayna
kamā summiya man kāna qablanā); cf. GdQ, II, p. .
 Fas. l, p. , ll. –. See , .

Isnād: A̄ B . -Rı̄# -Aı̄: Abū Bakr Muhammad . b. al-
Rabı̄# Ibn Abı̄ al-Sammāl al-Asadı̄, whose sons Ibrāhı̄m and Ismā#ı̄l
transmitted from al-Kāzim . and joined the Wāqifa after the Imam’s
death (Modarressi, TS, pp. –).—-H . -S:
. Abū l-
Walı̄d al-Hasan
. b. Ziyād al-Sayqal
. al-Kūfı̄, a transmitter from al-Bāqir
and al-Sādiq
. (Quhpā"ı̄, II, p. ; Ardabı̄lı̄, I, pp. –).
 Fas. l, p. , ll. –. See Hibar

. ı̄, Tafsı̄r, p. ; Furāt, I, pp. –,
no. ; #Ayyāshı̄, I, p. , no.  (Abū l-Jārūd < al-Bāqir) > S. āfı̄, I, pp. –
 (whence Lawson, “Approaches”, p. ), Burhān, I, p. , no. , Bih. ār,
XCII, p. , no. ; Nu#mān, Sharh. , III, p. , no. ; Irbilı̄, I, p. ;
Najafı̄, p. , no. ; Goldziher, Richtungen, p. . Cf. Kulı̄nı̄, II, p. ,
no. ; Mufı̄d, Sarawiyya, p.  > Bih. ār, XCII, p. , Fas. l, p. , ll. –;
Haskān
. ı̄, I, pp. –, nos. –; Irbilı̄, I, p. ; Bayād. ı̄, I, p. ;
#Āmilı̄, Mir"āt, p. ; .
Isnād: A̄ H
. -T̄ı̄: Abū Hamza. Thābit b. Dı̄nār al-
Thumālı̄ (d. between / and /), a Kūfan transmitter from
Zayn al-#Ābidı̄n, al-Bāqir and al-Sādiq
. and the author of a commen-
tary on the Qur"ān (Kohlberg, “Us.ūl”, p. ; van Ess, TG, I, pp. –
; Modarressi, TS, pp. –).
 Two of the titles by which Sūra  is known are Muhammad . and

Alladhı̄na kafarū (see Paret, Kommentar, p. ). In the manuscripts of
KQ, these titles appear consecutively; one is probably an interpolation.
The tradition emphasizes that in this Sūra passages dealing with believ-
ers alternate with passages dealing with unbelievers. This presumably
refers to the first twelve verses, not to the entire Sūra. Cf. Qummı̄, II,
p.  (the Prophet declares concerning Sūrat Muhammad: . āya fı̄nā wa-
āya fı̄ a #dā"inā) > Najafı̄, p. , no.  (āya fı̄nā wa-āya fı̄ #aduwwinā), S. āfı̄,
V, p. , Huwayz. ı̄, V, pp. –, no. ; Tabris
. ı̄, XXVI, p.  > S. āfı̄,
V, p. , Huwayz . ı̄, V, p. , no. ; Suyū t
. ı̄, Durr, VI, p.  (#Alı̄: sūrat
Muh. ammad āya fı̄nā wa-āya fı̄ banı̄ Umayya); Najafı̄, p. , no.  (> Burhān,
 
IV, p. , no. , Bih. ār, XXIII, p. , no. , XXXI, p. , no. ),
pp. –, no.  (> Burhān, IV, p. , no. , Bih. ār, XXIII, p. ,
no. ), p. , no.  (> Burhān, IV, p. , no. , Bih. ār, XXIII, p. ,
no. ).
Isnād: M
. . J̄: Abū #Abdallāh Muhammad . (b. al-
Hasan)
. b. Jumhūr al-#Amm ı̄ al-Ba s
. rı̄ (fl. first half of rd/th century),
described as an extremist (ghālı̄) supporter of al-Ridā . (Halm, “Schat-
ten”, p. ; Kohlberg, Muslim Scholar, pp. –, no. ; Modar-
ressi, Crisis, p.  and note ; Newman, Formative Period, p.  and
index). Ibn Jumhūr appears in a number of traditions as a direct
authority of al-Sayyārı̄ (see e.g. Barqı̄, II, p. , no. , p. , no. ;
Kulı̄nı̄, II, p. , no. , VII, p. , no. ; Rad. ı̄, Khas. ā"is. , p. ;
Tūs
. ı̄, Tahdhı̄b, VI, p. , no. ). In KQ he is one of the most fre-
quently cited authorities, appearing in the isnāds of over thirty tradi-
tions. There are two noteworthy features about these traditions. First,
all have incomplete isnāds that do not contain the name of any trans-
mitter between Ibn Jumhūr and the Imam. Second, most of these tra-
ditions are not attested in any other source.
 See As. l #Ās. im b. Humayd,

. p. ; Furāt, I, pp. –, no. , pp.
–, no.  (to Q :) > Bih. ār, XXXV, p. , no. . Cf. Hibar . ı̄,
Tafsı̄r, p. ; Bas. ā"ir, pp. –, no. , p. , no.  > Bih. ār, XXXV,
pp. –, no. , XCII, p. , no. , p. , no. ; Furāt, I, pp.
–, no.  > Bih. ār, XXXV, p. , no. ; Rad. ı̄, Khas. ā"is. , p. ;
Haskān
. ı̄, I, pp. –, no. ; Ibn Abı̄ l-Had . ı̄d, Sharh. , II, p. ,
VI, p.  (#Alı̄: mā ah. ad jarat #alayhi l-mawāsı̄ illā wa-qad anzala llāh fı̄hi
qur"ānan). In these sources (all on the authority of #Alı̄) the word mawāsı̄
(“razors”) appears in the plural. (For the expression jarat #alayhi l-mawāsı̄
[“he reached puberty”] see Ibn al-Athı̄r, Nihāya, IV, p. , Bih. ār, XIX,
p.  [bayān].) The reading mūsā which appears in the manuscripts of
KQ is also possible, since this word is regarded by some grammarians
as feminine (see Lisān, s.v. mws).
 Fas. l, p. , ll. –. See Bas. ā"ir, pp. –, no.  (Ibrāhı̄m b.
#Umar < al-Sādiq)
. > al-Hurr
. al-#Āmilı̄, Wasā"il, IX/, p. , no. ;
#Ayyāshı̄, I, p. , no.  (Ibrāhı̄m b. #Umar < al-Sādiq) . > S. āfı̄, I, p.
, Burhān, I, p. , no. , Bih. ār, XCII, p. , no. , p. , no. ,
Huwayz
. ı̄, IV, pp. –, no.  (the latter in connection with Q :–
), #Āmilı̄, Mir"āt, p. ; cited in Modarressi, “Debates”, p. .
Isnād: I̄ı̄ . #U: Ibrāhı̄m b. #Umar al-San#ān . ı̄ al-Yamānı̄, a
 
transmitter from al-Bāqir and al-Sādiq.

. Virtually all quotations from
this author in Shı̄#ı̄ works of Had. ı̄th are through Hammād
. b. #Īsā
(Modarressi, TS, pp. –). The form “Ibrāhı̄m b. #Umayr al-Nak-
ha#ı̄” found in the manuscripts is incorrect. #Umayr is a corruption of
#Umar. As for “al-Nakha#ı̄”, this may have been inserted by a copyist
who mistook the person in the isnād for the well-known Kūfan Ibrāhı̄m
al-Nakha#ı̄ (d. /–). The problem is that al-Nakha#ı̄’s name is
Ibrāhı̄m b. Yazı̄d, not b. #Umayr. Alternatively, “al-Nakha#ı̄” may be a
corruption of “al-Yamanı̄”; here the problem is that Ibrāhı̄m b. #Umar
is consistently referred to as “al-Yamānı̄”, not “al-Yamanı̄”.
 Fas. l, p. , ll. –. See #Ayyāshı̄, I, p. , no.  (Muyassir < al-
Bāqir) > S. āfı̄, I, p.  (whence Lawson, “Approaches”, p. ), al-Hurr .
al-#Āmilı̄, Ithbāt, III, p. , no. , Burhān, I, p. , no. , Bih. ār, XCII,
p. , no. , p. , no. , #Āmilı̄, Mir"āt, p. .
Isnād: #Aı̄ . -N#̄: Abū l-Hasan. #Alı̄ b. al-Nu#mān al-A#lam
al-Nakha#ı̄, a Kūfan transmitter from al-Ridā . and younger brother of
Dāwūd b. al-Nu#mān (for whom see *) (Quhpā"ı̄, IV, pp. –;
Ardabı̄lı̄, I, pp. –). #Alı̄ b. al-Nu#mān transmitted from #Abdallāh
b. Muskān directly (see e.g. ; Kulı̄nı̄, IV, p. , no. , VIII, p.
, no. ) and not via his father (who is unknown to the biog-
raphers). The words #an abı̄hi found in the manuscripts are proba-
bly an error.—#A̄ . M̄: Abū Muhammad . #Abdallāh b.
Muskān, a Kūfan transmitter from al-Sādiq . and al-Kāzim;
. predeceased
al-Kāzim
. (Modarressi, TS, pp. –). In one tradition, Ibn Muskān
transmits directly from al-Bāqir (Tūs . ı̄, Tahdhı̄b, VII, p. , no. ;
idem, Istibs. ār, III, p. , no. ); but as noted by al-Khū"ı̄ (XI, p. ),
the isnād is incomplete and should in fact be Ibn Muskān < #Abdallāh
b. Sulaymān < al-Bāqir, as attested in a parallel tradition (Kulı̄nı̄, V, p.
, no. ). It may be assumed that in KQ, too, the name of the person
from whom Ibn Muskān transmitted is missing.
 Fas. l, p. , ll. –. The expression #asharat alf found in mss. M,
L and T is grammatically wrong. Al-Nūrı̄ points to two ways in which
it may be emended: (i) sab #ata #ashara alf. This is in conformity with
the parallel tradition in Kulı̄nı̄, II, p. , no.  (#Alı̄ b. al-Hakam
. <
Hishām b. Sālim) > Fas. l, p. , ll. –, cited in Amir-Moezzi, Guide
divin, p.  = Divine Guide, p. ; cf. Modarressi, “Debates”, p. ; (ii)
thamāniyata #ashara alf. This is in conformity with a passage from Kitāb
Sulaym b. Qays cited in Māzandarānı̄, XI, p.  > Fas. l, p. , l. –
 
p. , l. . (In the / edition of Sulaym’s Kitāb the passage

appears [on p. ] without the reference to the number of verses.)
Al-Nūrı̄ prefers to emend the text of KQ in accordance with Kulı̄nı̄,
since the isnād and the matn are identical in the two sources (see Fas. l,
p. , ll. –). He notes the two numbers in the margin of ms. L; in
ms. B the number  (presumably copied from ms. L) appears in
the body of the text. According to Ibn Bābawayh (d. /), if all
traditions of divine origin that are not embodied in the Qur"ān (al-
wah. y alladhı̄ laysa bi-qur"ān; often called h. adı̄th qudsı̄) were to be collected,
they would equal in length  verses (I #tiqādāt, p.  = Fyzee, p. ).
Ibn Bābawayh does not reveal the source of this statement, yet it is
probably related to the tradition in Kulı̄nı̄. It may well have been Ibn
Bābawayh’s intention to interpret this tradition in a way that would
conform to his view about the integrity of the #Uthmānic codex (see
Brunner, Koranfälschung, p. ; idem, “Falsification”, p. ; cf. Kohlberg,
“Qur"ān”, p. ; McDermott, Theology, p. ). The Qur"ān consists
of between  and  verses, depending on how it is divided into
verses (cf. Suyūt.ı̄, Itqān, I, pp. –). According to the Kūfans, it
comprises  verses; according to the Bas.rans, it comprises 
verses (Shahrastānı̄, Mafātı̄h. , p. ; cf. Cook, Koran, p. ). Ibn al-
Nadı̄m (Fihrist, p. ) has preserved the titles of some twenty books
which dealt with the number of verses in the Qur"ān.
Isnād: #Aı̄ . -H:
. Abū l-Hasan
. #Alı̄ b. al-Hakam
. b. al-Zubayr
al-Nakha#ı̄ al-Kūfı̄ al-Dar . ı̄r, a transmitter from al-Ridā . and al-Jawād
(Quhpā"ı̄, IV, pp. –; Ardabı̄lı̄, I, pp. –).—H̄ . S̄:
Abū Muhammad
. Hishām b. Sālim al-Jawālı̄qı̄ al-Ju#fı̄, a mutakallim and
transmitter from al-Sādiq . and al-Kāzim
. (van Ess, TG, I, pp. –
and index; Modarressi, TS, pp. –).
 Fas. l, p. , ll. –. Cf. Kishshı̄, p.  > Bih. ār, XCII, p. , no. 
(Ibn Fad. dāl
. < Yūnus b. Ya#qūb < Burayd al-#Ijlı̄ < al-Sādiq); . Nu#mānı̄,
Ghayba, p. , no. , cited in Amir-Moezzi, Guide divin, p. , note 
= Divine Guide, p. .
Isnād: I F. . ̄: Abū Muhammad
. al-Hasan. b. #Alı̄ b. Fad. dāl
. al-
Kūfı̄ al-Taymulı̄ (d. /–), a transmitter from al-Kāzim . and
al-Ridā
. (Quhpā" ı̄, II, pp. –; Ardab ı̄lı̄, I, pp. –).—D ̄ ̄
. Aı̄ Yı̄: Dāwūd b. Abı̄ Yazı̄d Farqad al-Kūfı̄ al-#At.t.ār, a trans-
mitter from al-Sādiq
. and al-Kāzim. (Modarressi, TS, p. ). In the
manuscripts of KQ the name appears as Dāwūd b. Zayd. A person of
this name is listed by al-Tūs. ı̄ (Rijāl, p. , no.  > Ardabı̄lı̄, I, p. ) as
 
a disciple of al-Bāqir; yet it is Dāwūd b. Abı̄ Yazı̄d who both transmit-

ted from Burayd (see Ardabı̄lı̄, I, p. ) and transmitted to Ibn Fad. dāl
.
(see Ardabı̄lı̄, I, p. ).—B: Abū l-Qāsim Burayd b. Mu#āwiya
al-#Ijlı̄ (d. /), a transmitter from al-Bāqir and al-Sādiq
. (van Ess,
TG, I, p. ; Modarressi, TS, pp. –).
 Mustadrak, IV, p. , no. . See #Ayyāshı̄, I, p. , no.  (Safwān .
al-Jammāl < al-Sādiq)
. (ending: ibtidā"an li-l-ukhrā) > S. āfı̄, I, p. , Burhān,
I, p. , no. , Bih. ār, LXXXV, p. , no. , XCII, p. , no. ,
Huwayz
. ı̄, I, p. , no. . Cf. the statement (on the authority of Sa#ı̄d b.
Jubayr) that during the Prophet’s lifetime the Companions only knew
that one Sūra had ended and another had begun when the basmala
was revealed (see #Abd al-Razzāq, Mus. annaf, II, p. , no. ; Abū
#Ubayd, Fad. ā"il, II, p. , no. ; Shahrastānı̄, Mafātı̄h. , p. ; Sprenger,
Moh. ammad, III, p. xxv [citing Ibn Mas#ūd]). Cf. Barqı̄, I, pp. –,
no.  > Bih. ār, XCII, p. , no. ; Kulı̄nı̄, III, p. , no.  (awwal
kull kitāb nazala min al-samā" bi-sm allāh al-rah. mān al-rah. ı̄m) > S. āfı̄, I, p.
; Suyūt.ı̄, Durr, I, pp. –. The Hanaf . ı̄s and Mālikı̄s hold that the
basmala does not form a part of the Qur"ān but only serves as a mark
of separation between consecutive Sūras. This view was rejected by the
Imāmı̄s (see Haider, Sectarian Identity, pp. , , ; EQ, art. “Basmala”
[William H. Graham]; DC, art. “Basmala” [François Déroche]; cf.
Zamakhsharı̄, I, pp. –). Cf. .
Isnād: M
. . K: judging by the names of those from
whom and to whom he transmitted (see Khū"ı̄, XVII, p. , no. ),
he lived in the early rd/th century. Al-Ardabı̄lı̄ (II, p. ) identifies
him with the Imāmı̄ mutakallim Abū Bakr Muhammad . b. Khalaf al-Rā-
zı̄ (for whom see Najāshı̄, II, p. , no. ); but al-Khū"ı̄ (XVII, p. ,
no. ) regards al-Rāzı̄ as a different person.—S . ̄ -J̄:
Abū Muhammad. Safwān
. b. Mihrān b. al-Mugh ı̄ra al-Jammāl, a Kūfan
transmitter from al-Sādiq . and al-Kā zim
. (Modarressi, TS, p. ).
 Mustadrak, IV, pp. –, no. . The words illā wa-l-rah. mān
mamdūda hark back to the following Prophetic tradition (on the author-
ity of Anas b. Mālik): idhā kataba ah. adukum bi-sm allāh al-rah. mān al-rah. ı̄m
fa-l-yamudda l-rah. mān (“whenever any of you writes the words bi-sm allāh
al-rah. mān al-rah. ı̄m he should lengthen al-rah. mān”) (see Sahmı̄, Ta"rı̄kh
Jurjān, p. ; al-Khat.ı̄b al-Baghdādı̄, Jāmi #, I, p. ; Shı̄rawayh, Fir-
daws, I, p. , no. ; Qalqashandı̄, S. ubh. al-a #shā, VI, p. ; Suyūt.ı̄,
Durr, I, p. ; al-Shahı̄d al-Thānı̄, Munya, p.  > Bih. ār, XCII, pp.
 
–, Mustadrak, VIII, p. , no. ; al-Muttaqı̄ al-Hindı̄, Kanz, X,

p. , no. ). The same instruction is said to have been given
by #Umar b. #Abd al-#Azı̄z to his governors (Qalqashandı̄, S. ubh. al-a #shā,
VI, p. ; Suyūt.ı̄, Itqān, IV, p. ). What this means is that the scribe
should draw a long stroke between two of the letters which make up
the word al-rah. mān, thus increasing the distance between them. Accord-
ing to al-Munāwı̄ (Fayd. , I, p. , no. ), the letters in question
are mı̄m and nūn. Al-Qalqashandı̄, in contrast (VI, p. ), identifies
them as h. ā" and mı̄m, adding that this convention was only followed
by Maghribı̄ scribes. This Maghribı̄ feature is quite common; see for
example Thomas, Scribes, pp. ,  (photos of a Maghribı̄ Qur"ān from
Valencia dated /–); Schimmel, Calligraphy, p.  (photo of a
th-century Qur"ān from Spain); Cook, Koran, p.  (photo of a Moroc-
can Qur"ān in the British Library [ms. Or. ]); see also an th/th
or th/th century Qur"ān on display in the Musée d’art islamique at
the Jardin Majorelle in Marrakesh. In contrast, the prevalent practice
outside the Maghreb is to introduce the elongation between the sı̄n and
mı̄m of bi-sm (see DC, art. “Basmala” [François Déroche]). Since the
tradition cited in KQ does not deal with calligraphic matters, the final
three words in it may be an interpolation. Cf. .
Isnād: #U̄ . Aı̄ #A̄: all that seems to be known
about him is that he was a direct authority of al-Sayyārı̄; see Barqı̄, II,
p. , no. , Bas. ā"ir, p. , no.  (for #Ubayd read #Ubaydallāh, cf.
*), Kulı̄nı̄, VI, p. , no. , p. , no. . In these sources (except
Kulı̄nı̄, VI, p. ) he is called “al-Fārisı̄”. See also Ardabı̄lı̄, I, p. ;
Khū"ı̄, XII, p. , nos. , .
 Mustadrak, IV, p. , no. . See Ibn Tāwūs, . Muhaj, p.  (al-
Sādiq:
. bi-sm allāh al-rah. mān al-rah. ı̄m ism allāh al-akbar aw qāl al-a #zam). . Ibn
Tāwūs’s
. source is Kitāb fad. l al-du#ā" of al-Saffār. al-Qumm ı̄ (d. /–
) (cf. Kohlberg, Muslim Scholar, p. , no. ). The claim that the
basmala is the Greatest Name of God was also made by the poet Jāmı̄
(see Schimmel, Culture, p. , note ). Similarly, #Alı̄ is said to have
stated that the basmala is “closer to the Greatest Name of God than the
black of the eye is to the white of the eye” (aqrabu ilā ’sm allāh al-a #zam .
min sawād al- #ayn ilā bayād. ihā) (As. l #Ās. im b. Humayd,
. p. ). This statement
is also ascribed to al-Ridā . (#Ayyāshı̄, I, p. , no. ; Ibn Bābawayh,
Amālı̄, p.  > Bih. ār, X, p. ; Ibn Bābawayh, #Uyūn, II, p. ; Tabris . ı̄,
I, pp. –) and to al-Hasan . al-#Askar ı̄ (Ibn Shu#ba, Tu h
. af, p.  >
Bih. ār, LXXVIII, p. , no. ; Irbilı̄, III, p. ). See also  (al-ism
 
al-a #zam).
. For al-mathānı̄ or sab #an min al-mathānı̄ as referring to Sūrat al-
fātiha
. see Rubin, “Exegesis”, especially pp. –; , , .
 Mustadrak, IV, p. , no. . See #Ayyāshı̄, I, p. , no.  (Abū
Hamza
. < al-Bāqir: saraqū akram āya fı̄ kitāb allāh) > S. āfı̄, I, p. , Burhān,
I, p. , no. , Bih. ār, LXXXV, p. , no. , XCII, p. , no. ,
Huwayz
. ı̄, I, p. , no. . See also Abū Hātim, . Zı̄na, II, p.  (Ibn
#Abbās: bi-sm allāh al-rah. mān al-rah. ı̄m āya min kitāb allāh saraqahā l-shay.tān);
Bayhaqı̄, Sunan, II, p.  (Ibn #Abbās: inna l-shay.tān istaraqa min ahl al-
qur"ān a #zam
. āya fı̄ l-qur"ān: bi-sm allāh al-rah. mān al-rah. ı̄m); Shahrastānı̄,
Mafātı̄h. , I, p. . Cf. Abū #Ubayd, Fad. ā"il, II, p. , no. ; Ibn
Muhakkam,
. I, p.  (dhakarū #an Ibn #Abbās annahu kāna yajharu bi-bi-sm
allāh al-rah. mān al-rah. ı̄m fı̄ l-s. alāt wa-yaqūl: man tarakahā fa-qad taraka āyatan
min kitāb allāh); Tha#labı̄, I, p. . Cf. the account according to which
Mu#āwiya, during his visit to Medina, omitted the basmala while leading
the prayer; the Muhājirūn and Ans.ār called out to him: “You have
stolen (i.e. suppressed the recitation of) your prayer (saraqta s. alātaka)!
Where is bi-sm allāh al-rah. mān al-rah. ı̄m?” (Bayhaqı̄, Sunan, II, pp. –;
see also #Abd al-Razzāq, Mus. annaf, II, p. , no. ; Shāfi#ı̄, Umm, I,
p. ; Haider, Sectarian Identity, p. ). All traditions in KQ dealing with
jahr (–) endorse the position that the basmala should be recited
audibly. For a comprehensive discussion of this and related issues see
Haider, Sectarian Identity, chapter  (pp. –); see also Lalani, Thought,
pp. –.
Isnād: M
. . #Aı̄: he is probably Abū Sumayna Muhammad .
b. #Alı̄ b. Ibrāhı̄m al-Qurashı̄ al-Sayraf . ı̄ al-Kūf ı̄ (fl. mid-rd/th cen-
tury), who came from Kūfa to Qumm, whence he was expelled by
the Imāmı̄ leader Ahmad . b. Muhammad
. b. #Īsā al-Ash#arı̄ after being
accused of extremism (ghuluww) (Quhpā"ı̄, V, pp. –; Ardabı̄lı̄, II,
pp. –; Halm, “Schatten”, pp. –; Kohlberg, “Barā"a”, p.
; idem, “Us.ūl”, p. , note ; Modarressi, Crisis, p. , note ).
There are two arguments in favour of this identification: first, Abū
Sumayna is known to have transmitted from Muhammad . b. Sinān
(Ardabı̄lı̄, II, p. ); and the isnād Muhammad . b. #Alı̄ < Ibn Sinān is
attested five times in KQ. Second, at two places (, ) the name as
preserved in Najafı̄ is Muhammad . b. #Alı̄ al-Sayraf
. ı̄. Some uncertainty
remains, however: in a tradition which is cited in a number of sources,
al-Sayyārı̄ transmits from Muhammad . b. #Alı̄ al-Hamdānı̄/Hamād(h)ā-
nı̄ (Kulı̄nı̄, IV, p. , no. ; Ibn Bābawayh, #Ilal, p. , no.  >
Bih. ār, XCVI, p. , no. ; Tūs . ı̄, Tahdhı̄b, IV, p. , no. ). While
 
the Qummı̄ traditionist Muhammad . b. Ja#far b. Ahmad

. b. Bat.t.a (fl.
late rd/th–early th/th century) identifies this person with Abū
Sumayna (Tūs . ı̄, Fihrist, p. , no. ), other Rijāl experts regard
them as two different persons (see Khū"ı̄, XVII, p. , no. ;
cf. Najāshı̄, II, pp. –, no. , pp. –, no. , p. ,
no. ).—M. .
. -F -Aı̄: Abū Ja#far Muhammad
.
b. (al-) Fudayl
. b. Kathı̄r al-Sayraf
. ı̄ al-Kūfı̄ al-Azdı̄ al-Azraq, a transmit-
ter from al-Sādiq,
. al-Kāzim
. and al-Ridā . (Quhpā"ı̄, VI, p. ; Ardabı̄lı̄,
II, pp. –). In KQ, the isnād Muhammad. b. #Alı̄ < (Muhammad)
. b.
(al-) Fudayl
. < Abū Hamza
. occurs eleven times.
 Mustadrak, IV, p. , no.  and partially IV, pp. –,
no. . See #Ayyāshı̄, I, p. , no.  (Abū Hamza . < al-Bāqir) >
Burhān, I, p. , no. , Bih. ār, LXXXV, p. , no. , XCII, p. ,
no. ; Kutub Abı̄ #Abdallāh Muh. ammad b. Sallām b. Sayyār al-Kūfı̄ (for which
see Madelung, “Sources”, p. ) > Nu#mān, Īd. āh. , fol b (Abū Hamza .
< al-Bāqir). Cf. al-Hurr
. al-#Āmilı̄, Wasā"il, II/, pp. –, no. ;
, .
 Mustadrak, IV, p. , no. . See #Ayyāshı̄, I, p. , no.  (al-
Hasan
. b. Khurzād/Khurrazād < al-Sādiq)
. > Burhān, I, p. , Bih. ār,
LXXXV, p. , no. .
Isnād: S . Z̄: Abū Sa#ı̄d Sahl b. Ziyād al-Ādamı̄ al-Rāzı̄,
a transmitter from al-Jawād, al-Hādı̄ and al-#Askarı̄, expelled from
Qumm by Ahmad . b. Muhammad
. b. #Īsā al-Ash#arı̄ after being accused
of extremism (ghuluww) (Quhpā"ı̄, III, pp. –; Ardabı̄lı̄, I, pp. –
; Kohlberg, “Barā"a”, p. ; Modarressi, Crisis, p. , note ;
Newman, Formative Period, pp. – and index). In KQ he appears
twelve times as a direct authority of al-Sayyārı̄.
 Mustadrak, IV, p. , no. . See Qummı̄, I, p.  > S. āfı̄, I,

p. , Huwayz
. ı̄, I, p. , no. ; #Ayyāshı̄, II, p. , no.  (Zurāra
< ah. aduhumā [i.e. al-Bāqir or al-Sādiq];
. nafarū wa-dhahabū for yanfirūn
wa-yadhhabūn) > Burhān, II, p. , no. , Bih. ār, LXXXV, p. , no. ;
Muhammad
. b. #Alı̄ b. Ibrāhı̄m, Kitāb al- #ilal (for which see Dharı̄ #a, XV,
pp. –, no. ) > Bih. ār, LXXXV, p. , no. . Cf. , , .
Isnād: I U: #Umar b. Udhayna, a transmitter from al-Sādiq .
and al-Kāzim. (Modarressi, TS, p. ).—F: . Abū l-Qāsim Fudayl .
b. Yasār al-Nahdı̄, a Kūfan transmitter from al-Bāqir and al-Sādiq; .
predeceased al-Sādiq
. (Modarressi, TS, pp. –).
 
 Mustadrak, IV, pp. –, no. . See #Ayyāshı̄, I, p. , no. 
(#Īsā b. #Abdallāh < his father < his grandfather < #Alı̄) > Burhān, I, p.
, no. , Bih. ār, LXXXV, p. , no. , XCII, pp. –, no. ;
Kutub Abı̄ #Abdallāh Muh. ammad b. Sallām b. Sayyār al-Kūfı̄ > Nu#mān, Īd. āh. ,
fol a (#Īsā b. #Abdallāh < his father < his grandfather < #Alı̄).
Isnād: #Ī̄ . #A̄: Abū Bakr #Īsā b. #Abdallāh b. Muhammad
.
b. #Umar b. #Alı̄ b. Abı̄ Tālib,. known as Mubārak, a great-nephew
of al-Sādiq,
. transmitted mostly from him and from his own father
#Abdallāh, known as Dāfin (Modarressi, TS, pp. –). Both here
and at , Muhammad . b. #Alı̄ (i.e. Abū Sumayna) transmits from #Īsā;
cf. Modarressi, TS, p. .
 Mustadrak, IV, p. , no. . See Tūs . ı̄, Istibs. ār, I, pp. –,
no. ; idem, Tahdhı̄b, II, p. , no.  > al-Hurr . al-#Āmilı̄, Wasā"il,
II/, p. , no. , Bih. ār, LXXXV, p. ; cf. Kulı̄nı̄, III, p. ,
no. . For the view that during silent prayers (i.e. the zuhr . and the #as. r)
it is recommended (mustah. abb) to recite the basmala audibly see Tūs . ı̄,
I, p. ; Tabris
. ı̄, I, p. ; Rāwand ı̄, Fiqh, I, p.  (fa-in kānat al- s. alāt
mimmā lā yujhar fı̄hā ’stuh. ibba l-jahr bi-bi-sm allāh al-rah. mān al-rah. ı̄m); Ibn
Idrı̄s, Sarā"ir, I, pp. –. See also the discussion in Haider, Sectarian
Identity, pp. –.
 Mustadrak, IV, p. , no. . See #Ayyāshı̄, II, p. , no. 
(Mans.ūr b. Hāzim
. < al-Sādiq;
. for fa-yakhlufu read fa-takhallafa) > S. āfı̄,
III, p.  (fa-takhallafa), Burhān, II, p. , no.  (fa-yakhlufu), Bih. ār,
LXXXV, p. , no.  (fa-takhallafa). Cf. , .
Isnād: D̄̄ . -N#̄: Dāwūd b. al-Nu#mān al-Anbārı̄, a
transmitter from al-Sādiq
. and al-Kāzim
. and elder brother of #Alı̄ b. al-
Nu#mān (for whom see *) (Quhpā"ı̄, II, pp. –; Ardabı̄lı̄, I, pp.
–).—M.̄ . H . ̄: Abū Ayyūb Mans.ūr b. Hāzim
. al-Bajalı̄,
a Kūfan transmitter from al-Sādiq
. (Modarressi, TS, pp. –).
 See Barqı̄, I, p. , no.  (… wa-l-mı̄m majd allāh wa-qāla ba #d. u-
hum mulk allāh); Qummı̄, I, pp. – > Burhān, I, pp. –, no. , Bih. ār,
XCII, pp. –, no. , Huwayz . ı̄, I, p. , no. ; #Ayyāshı̄, I, p. ,
nos. – (#Abdallāh b. Sinān < al-Sādiq) . (… wa-l-mı̄m majd allāh wa-
rawaw [sic] ghayruhu #anhu mulk allāh) > S. āfı̄, I, p. , Burhān, I, p. ,
no. ; Muhammad
. b. #Alı̄ b. Ibrāhı̄m, Kitāb al- #ilal > Bih. ār, LXXXV, p.
, no. ; Abū Hātim,
. Zı̄na, II, p.  (Ibn #Abbās); Ibn Abı̄ Hātim,. I, p.
, no. ; Kulı̄nı̄, I, p. , no.  > Burhān, I, p. , no. ; Samarqandı̄,
 
I, p. ; Ibn Bābawayh, Ma #ānı̄, p. , no. , idem, Tawh. ı̄d, p. , no. 
(> Huwayz
. ı̄, I, p. , no. ), both > S. āfı̄, I, p. , Bih. ār, XCII, p.
, no. . Similarly in the Sūf . ı̄ tradition; see Tustarı̄, Tafsı̄r, p.  (as
a saying of al-Tustarı̄); Sulamı̄, Haqā"iq, . I, p.  (as a Prophetic h. adı̄th:
al-bā" bahā"uhu wa-l-sı̄n sanā"uhu wa-l-mı̄m majduhu); cf. Nwyia, “Tafsı̄r”, p.
, no. ; Qushayrı̄, La.tā"if, I, p. ; Schimmel, Culture, p.  (where the
three letters are said to represent the words bahā" allāh, sanā" allāh and
mamlakat allāh respectively). Cf. also the interpretation ascribed to Jesus
(Tabar
. ı̄, I, p. ; Shahrastānı̄, Mafātı̄h. , p. ; Ibn al-Jawzı̄, Mawd. ū#āt, I,
p. ; Suyūt.ı̄, Durr, I, p. ). For the ending see Tabar . ı̄, I, p.  (al-
rah. mān bi-jamı̄# al-khalq al-rah. ı̄m qāl bi-l-mu"minı̄n); Ibn Abı̄ Hātim,
. I, p. ,
no. ; Tūs . ı̄, I, p. ; . See .
Isnād: Y̄: Abū #Alı̄ Yūnus b. Ya#qūb al-Duhnı̄, a transmitter
from al-Sādiq. and al-Kāzim
. (Modarressi, TS, pp. –).—#Aı̄ .
#Ī̄: #Alı̄ b. #Īsā al-Qammāt., a transmitter from disciples of al-Sādiq .
(Ardabı̄lı̄, I, p. ). An isnād similar to the one recorded here is Yūnus
b. Ya#qūb < #Alı̄ b. #Īsā al-Qammāt. < his paternal uncle < al-Sādiq . (see
Kulı̄nı̄, IV, p. , no.  > Bih. ār, XXVIII, p. , no. , Huwayz . ı̄, IV,
p. , no. , V, p. , no. ).
 See .
Isnād: -Q̄ . Y
. ̄: al-Qāsim b. Yahyā . b. al-Hasan. b. Rāshid
al-Rāshidı̄, transmitted exclusively from his grandfather al-Hasan .
(Quhpā"ı̄, V, p. ; Ardabı̄lı̄, II, p. ; Khū"ı̄, XV, pp. –, no. ).
—-H
. . R̄: Abū Muhammad
. al-Hasan
. b. Rāshid, a Kūfan
. and al-Kā zim
. who resided in Baghdād and
was a client (mawlā) of the #Abbāsid al-Mans.ūr and an aide to his
successors down to Hārūn al-Rashı̄d (Modarressi, TS, pp. –).—
#A̄ . S̄: a transmitter from al-Sādiq . and a treasury offi-
cial under a number of #Abbāsid caliphs (van Ess, TG, I, pp. –;
Modarressi, TS, pp. –). The name #Alı̄ b. Sinān appearing in ms.
T is probably an error, since no-one of this name is attested elsewhere
as a transmitter from al-Sādiq.
.
 Mustadrak, IV, p. , no. . Cf. Kulı̄nı̄, III, pp. –, no. ;
, , .
Isnād: S# . #U -J̄: for this form of the name see Khū"ı̄,
IX, p. , no. . He is more usually known as Sa#ı̄d Abū #Amr or
Sa#d b. Abı̄ #Amr (or Abı̄ #Umar) al-Jallāb. He was a transmitter from
al-Bāqir and al-Sādiq
. (Quhpā"ı̄, III, p. ; Ardabı̄lı̄, I, pp. –).
 
 Mustadrak, VIII, p. , no. . For the latter part of this tradi-
tion cf. Barqı̄, I, p. , no. ; Ahwāzı̄, Zuhd, p. , no. ; #Ayyāshı̄,
I, p. , no.  (Abū Bas.ı̄r < al-Sādiq) . > S. āfı̄, I, p. , Burhān, I, p.
, no. , Bih. ār, LXVIII, p. ; Ibn Shu#ba, Tuh. af, p.  (as a say-
ing of al-Sādiq)
. > Bih. ār, LXXVIII, p. , no.  (item no. ); Ibn
Bābawayh, Ma#ānı̄, p.  > S. āfı̄, I, p. , Burhān, I, p. , no. , Bih. ār,
LXX, pp. –, no. , Huwayz . ı̄, I, p. , no. ; Tūs . ı̄, II, p. ;
Tabris
. ı̄, IV, pp. –; Warrām, Tanbı̄h, II, p. ; Tabris . ı̄, Mishkāt,
p. ; Ibn al-#Atā"iqı̄, Nāsikh, p. . In all these sources the tradition
is related to Q : (ittaqū llāha h. aqqa tuqātihi), which al-Sādiq . (in Ibn
al-#Atā"iqı̄: the Prophet) glosses as “He should be obeyed and not dis-
obeyed, remembered and not forgotten, thanked and not treated with
ingratitude” (yu.tā # fa-lā yu #s. ā wa-yudhkar fa-lā yunsā wa-yushkar fa-lā yukfar,
or a variant thereof). This sentence is also ascribed to Ibn Mas#ūd (see
Thawrı̄, Tafsı̄r, p. , no. , Ibn Muhakkam, . I, p. , Māturı̄dı̄, II,
p. , all to Q :), or is cited without attribution (see Muqātil, I, p.
). It is quoted further in connection with Q : (ittaqū rabbakum); see
Shaybānı̄, Nahj, II, p.  > Burhān, I, p. , no. .
Title Fātih. at al-kitāb is an alternative name for al-fātih. a.
 See #Ayyāshı̄, I, p. , no.  (Abū Bakr al-Ha . dram

. ı̄ < al-Sādiq;
.
ending: qāl fātih. at al-kitāb bi-sm allāh al-rah. mān al-rah. ı̄m al-h. amd li-llāh rabb
al- #ālamı̄n) > Burhān, I, p. , no. , Bih. ār, LXXXV, pp. –, no. ,
XCI, p. , no. , XCII, p. , no. . Cf. , , .
Isnād: A̄ B -H . 
. ı̄: two persons are known by this name,
both Kūfan transmitters from al-Bāqir and al-Sādiq: . (i) Abū #Abdallāh
Muhammad
. b. Shurayh. (Quhpā"ı̄, V, p. ; Ardabı̄lı̄, II, p. ); (ii)
#Abdallāh b. Muhammad . (Quhpā"ı̄, IV, p. ; Ardabı̄lı̄, I, pp. –,
II, p. ). As Muhammad . b. Shurayh. transmitted to Sayf b. #Amı̄ra,
he may be the person referred to here.
 Fas. l, p. , ll. –, Mustadrak, IV, p. , no. . See #Ayyāshı̄,
I, p. , no.  (Muhammad
. b. Muslim < al-Sādiq)
. > Tabris
. ı̄, I, p. ,
Burhān, I, p. , no. , Bih. ār, XCII, pp. –, no. . In all these
sources (except Tabris
. ı̄), the reading of Q : is wa-ghayr al-d. āllı̄n, for
which see . Cf. , , , , *.
Isnād: #A̄": #Alā" b. Razı̄n al-Qallā", a Kūfan transmitter from al-
Sādiq
. (Modarressi, TS, pp. –).
 
 Fas. l, p. , ll. –. For this reading see Jeffery, pp. , ,
, ,  (Ibn Mas#ūd, Ibn al-Zubayr, al-Aswad [i.e. Abū #Amr
al-Aswad b. Yazı̄d al-Nakha#ı̄, a disciple of Ibn Mas#ūd (d. /–
); see Ibn al-Jazarı̄, I, p. , no. ], #Ikrima, #Umar, Zayd b. #Alı̄);
Abū #Ubayd, Fad. ā"il, II, p. , no.  (Ibn al-Zubayr); Qummı̄, I, p.
 > Bih. ār, XXIV, p. , no. , XCII, p. , no. , Huwayz . ı̄, I, p.
, no. ; Ibn Abı̄ Dāwūd, pp. –,  (#Umar, Ibn al-Zubayr);
Tha#labı̄, I, p.  (#Alı̄, al-Sādiq,
. #Amr b. al-Zubayr [the brother and
opponent of #Abdallāh b. al-Zubayr; see Ibn al-Kalbı̄-Caskel, II, p.
; EI 2, art. “#Abd Allāh b. al-Zubayr” (H.A.R. Gibb)]); Māwardı̄,
I, p.  (#Umar, #Abdallāh b. al-Zubayr); Tūs . ı̄, I, p.  (#Umar b. al-
Khat.t.āb, #Abdallāh b. al-Zubayr, the ahl al-bayt); Zamakhsharı̄, I, p. 
(Ibn Mas#ūd) > Fas. l, p. , ll. –; Tabris
. ı̄, I, p.  (#Umar b. al-
Khat.t.āb, #Amr b. #Abdallāh [sic; the writer must have intended to refer
either to #Amr b. al-Zubayr or to #Abdallāh b. al-Zubayr] al-Zubayrı̄,
the ahl al-bayt); Qurt.ubı̄, I, p.  (#Umar, Ibn al-Zubayr); Suyūt.ı̄, Durr,
I, p.  (#Umar); , –.
Isnād: M#̄ . K: Abū #Abdallāh Mu#allā b. Khunays,
a Kūfan confidant of al-Sādiq,
. executed in / by order of the
#Abbāsid governor of Medina Dāwūd b. #Alı̄ (van Ess, TG, I, pp. –
; Kohlberg, “Taqiyya”, pp. –; Modarressi, TS, p. ).
 Fas. l, p. , ll. –. For this reading see Sa#d b. #Abdallāh, Nāsikh,
p.  (when someone recites the version of the #Uthmānic codex al-
Sādiq
. tells him to read s. irā.t man an #amta #alayhim ghayr al-maghd. ūb #alayhim
wa-ghayr al-d. āllı̄n); Ibn Abı̄ Dāwūd, p.  (#Alqama b. Qays [i.e. Abū
Shibl #Alqama b. Qays al-Nakha#ı̄, d. /–; see Ibn al-Kalbı̄-
Caskel, II, p. ; Ibn Sa#d, Tabaqāt, . VI, pp. –, Ibn al-Jazarı̄,
I, p. , no. ] and al-Aswad b. Yazı̄d); Suyūt.ı̄, Durr, I, p. 
(Ibn al-Zubayr, #Ikrima, al-Aswad); –. For the reading man an#amta
#alayhim see . For the reading wa-ghayr al-d. āllı̄n see Jeffery, pp. ,
, , , , ,  (Ubayy, #Alı̄, al-Aswad, Ibn al-Zubayr,
#Ikrima, al-Sādiq,
. #Umar); idem, “Variant Text”, pp. –; Abū
#Ubayd, Fad. ā"il, II, p. , no. , Ibn Abı̄ Dāwūd, p. , Māwardı̄,
I, p. , Qurt.ubı̄, I, p.  (#Umar); Qummı̄, I, p.  (al-Sādiq) . >
Bih. ār, XXIV, p. , no. ; #Ayyāshı̄ (see *); Tha#labı̄, I, p. ,
Zamakhsharı̄, I, p. , Tabris
. ı̄, I, p.  (#Umar, #Alı̄); Ibn Tāwūs,
. Sa#d, p.
; .
Isnād: H. ı̄: Abū Muhammad . (or Abū #Abdallāh) Har. ı̄z/Hurayz
.
b. #Abdallāh al-Azdı̄ al-Sijistānı̄ (fl. first half of nd/th century), a
 
Kūfan transmitter from al-Sādiq

. (Kohlberg, “Us.ūl”, pp. , –;
Modarressi, TS, pp. –). Occasionally he is also reported to have
transmitted from al-Bāqir (Ardabı̄lı̄, I, p. ; Khū"ı̄, V, pp. , ;
, ). The main transmitter of Har . ı̄z’s works was Hammād
. b.
#Īsā (Modarressi, TS, pp. –). In twenty-four traditions of KQ
Hammād
. transmits from Har
. ı̄z.
 Fas. l, p. , ll. –. For this reading see , –; cf. Qummı̄,
I, p.  (Ibn Abı̄ #Umayr < Ibn Udhayna < al-Sādiq) . (fı̄ qawlihi “ghayr
al-maghd. ūb #alayhim wa-ghayr al-d. āllı̄n” qāl al-maghd. ūb #alayhim al-nus. s. āb wa-
l-d. āllı̄n al-shukkāk [printed erroneously as al-shukkāk wa-l-d. āllı̄n] alladhı̄n lā
ya #rifūn al-imām) > Burhān, I, p. , no. , Bih. ār, XXIV, p. , no. . For
al-shukkāk as alladhı̄n lā ya #rifūn al-imām see also #Ayyāshı̄, I, p. , no. 
> Burhān, I, p. , no. , Bih. ār, LXXXV, p. , no.  (ending); cf. Ibn
Shahrāshūb, Manāqib, III, p. ; Bar-Asher, Scripture, p. . In mss. L,
T and B the d. āllūn are the Jews; cf. Qummı̄, I, p.  (al-maghd. ūb #alayhim
al-nus. s. āb wa-l-d. āllı̄n al-yahūd wa-l-nas. ārā) > Burhān, I, p. , no. , Bih. ār,
XXIV, p. , no. , XCII, p. , no. . More usually, it is the Jews
who are said to be the maghd. ūb #alayhim, while the Christians are the
d. āllūn (see e.g. ; Tabar. ı̄, I, pp. –, –; Ibn Abı̄ Hātim,. I, p. ,
no. ; Sijistānı̄, Gharı̄b, p. ; Qurt.ubı̄, I, p. ; Suyūt.ı̄, Mufh. amāt, pp.
– and the sources cited therein).
 Mustadrak, IV, p. , no. . For the reading s. irā.ta (for al-
s. irā.ta) see Jeffery, pp. ,  (Ibn #Umar, al-Sādiq, . Ubayy); Tabris
. ı̄,
Jawāmi #, I, p.  (al-Sādiq);
. . These authorities must have vocalized
the following word as al-mustaqı̄mi; cf. Hopkins, Studies, p. , no. ,
p. . In #Ayyāshı̄ (I, p. , no.  [Dāwūd b. Farqad < al-Sādiq] . >
Burhān, I, p. , no. , Bih. ār, LXXXV, p. , no. , XCII, p. ,
no. ), Dāwūd b. Farqad cites al-Sādiq . as follows: ihdinā l-s. irā.t al-
mustaqı̄m ya #nı̄ amı̄r al-mu"minı̄n s. alawāt allāh #alayhi.
 Fas. l, p. , ll. –. For this reading see , , .
Isnād: -N . . S: al-Nadr . b. Suwayd al-Sayraf . ı̄, a Kūfan
transmitter from al-Kāzim . (Quhpā" ı̄, VI, pp. –; Ardab ı̄lı̄, II, pp.
–).—Y . ̄ -H
. ı̄: Ya hyā
. b. #Imrān b. #Al ı̄ b. Ab ı̄ Shu#ba
al-Halab
. ı̄, a nephew of both Muhammad . al-Halab
. ı̄ and #Ubaydallāh
al-Halab
. ı̄. He was a Kūfan transmitter from al-Sādiq . and his dis-
ciples (Modarressi, TS, pp. –).—#A -H . ı̄ - T. ̄"ı̄: #Abd
al-Ham
. ı̄d b. Ghawā d/Ghawwā
. d/#Awwā
. d
. al-Tā"
. ı̄, a Kūfan transmit-
 
ter from al-Bāqir and al-Sādiq

. (Quhpā"ı̄, IV, p. ; Ardabı̄lı̄, I, p. ;
Māmaqānı̄, III, p. , no. ); executed by order of Hārūn al-Rashı̄d
(Najāshı̄, II, p. , s.v. Murāzim b. Hak
. ı̄m).
 See Qummı̄, I, p.  > Burhān, I, p. , no. . See , , , .
Isnād: R#ı̄: Abū Nu#aym Rib#ı̄ b. #Abdallāh b. al-Jārūd b. Abı̄ Sabra
al-Hudhalı̄, a Bas.ran transmitter from al-Bāqir and al-Sādiq . (Modar-
ressi, TS, pp. –). According to the manuscripts of KQ at 
and , Har . ı̄z transmits from Rib#ı̄. This is probably an error: such
a transmission is not mentioned by al-Khū"ı̄ (V, p. ); and the single
such isnād adduced by al-Ardabı̄lı̄ (I, p. , from Kulı̄nı̄) is in all like-
lihood an error (in the printed edition of Kulı̄nı̄ [II, p. , no. ], it
is Hammād,
. not Har
. ı̄z, who transmits from Rib#ı̄). It is therefore likely
that Harı̄z
. #an Rib #ı̄ is an error for Harı̄z
. wa-Rib#ı̄. For another example
of the isnād Hammād
. < Har
. ı̄z and Rib# ı̄ see Barqı̄, I, p. , no.  >
Bih. ār, II, p. , no. ; cf.  . *
 See , , . For the reading wa-ghayr al-d. āllı̄n see .
 Cf. .
Isnād: M.̄: he is perhaps Abū l-Husayn . Mans.ūr b. al-#Abbās
al-Rāzı̄ (see ).—I Q̄: he is probably al-Hasan . b. Qārin, a
transmitter from al-Ridā . (Ardab ı̄l ı̄, I, pp. –).—J# . Bı̄:
Abū Muhammad
. Ja#far b. Bashı̄r al-Bajalı̄ al-Washshā" (d. /
–), a transmitter from al-Ridā . (Quhpā"ı̄, II, pp. –; Ardabı̄lı̄,
I, pp. –).—A̄ . #U̄: Abū #Abdallāh Abān b. #Uthmān
al-Ahmar,
. a transmitter from al-Sādiq
. and his disciples and the author
of a work on the life of the Prophet (Kohlberg, “Us.ūl”, p. ; Jar-
rar, “Sources”, pp. –; Modarressi, TS, pp. –).—B
. A#: Abū l-Jahm (or Abū #Abdallāh) Bukayr b. A#yan b. Sun-
sun al-Shaybānı̄ al-Kūfı̄, a transmitter from al-Bāqir and al-Sādiq; .
predeceased al-Sādiq
. (Quhpā"ı̄, I, pp. –; Ardabı̄lı̄, I, pp. –
).
 For this reading see . Translation: “I recited (Q : in the

version of the #Uthmānic codex) to the man (i.e. the Imam) and he
faulted me for it (and recited): ihdinā s. irā.t al-mustaqı̄m”.
Isnād: A̄ #Aı̄ . R̄: Abū #Alı̄ al-Hasan
. b. Rāshid, a Baghdādı̄
transmitter from al-Ridā, . al-Jawād and al-Hādı̄. He was a financial
agent (wakı̄l) of al-Hādı̄ (Quhpā"ı̄, II, pp. –, VII, p. ; Ardabı̄lı̄,
 
I, p. , II, pp. –; Modarressi, Crisis, p. , note ). Al-Sayyārı̄
cites from him directly (Kulı̄nı̄, VI, p. , no. ).
 Mustadrak, IV, p. , no. . Shı̄#ı̄ jurists reject the Sunnı̄ prac-
tice (which they attribute to #Umar; see Kūfı̄, Istighātha, p. ) of pro-
nouncing āmı̄n after the leader of the prayer has finished reciting Sūrat
al-fātiha.
. They prefer the formula al-h. amdu li-llāh rabb al- #ālamı̄n (see
Kulı̄nı̄, III, p. , no.  [idhā kunta khalfa imām fa-qara"a l-h. amd wa-faragha
min qirā"atihā fa-qul anta l-h. amdu li-llāh rabb al- #ālamı̄n wa-lā taqul āmı̄n] >
Huwayz
. ı̄, I, p. , no. ; Tūs
. ı̄, Istibs. ār, I, pp. –, nos. –;
idem, Tahdhı̄b, II, p. , no. ; Tabris . ı̄, I, p.  > Bih. ār, LXXXVIII,
p. , no. ; al-Hurr . al-#Āmilı̄, Wasā"il, II/, pp. –, nos. –
). Al-h. amd is an alternative name for Sūrat al-fātiha . (see e.g. Tabri-
.
sı̄, I, p. ; Paret, Kommentar, p. ). Cf. .
 The interpretation of the kitāb of Q : as “the period of (the rising

of) the Qā"im” seems to be based on an understanding of kitāb as “an
appointed term” (cf. WKAS, I, p. a). Cf. accounts in which the ghayb
of Q : is taken to refer to the rising of the Qā"im (Ibn Bābawayh,
Ikmāl, p. ; Tabris
. ı̄, I, p. ).
Isnād: #A̄ . #Ā.: a transmitter from al-Sādiq
. (Ardabı̄lı̄, I,
p. ) who also transmitted from a contemporary of al-Ridā, . the
mutakallim #Alı̄ b. Ismā#ı̄l al-Mı̄thamı̄/Maythamı̄ (Kulı̄nı̄, VI, p. ,
no. ; cited in Ardabı̄lı̄, I, p. , Khū"ı̄, XI, p. , no. ; for #Alı̄ b.
Ismā#ı̄l see *). It is not clear whether al-Sayyārı̄ transmitted from
him directly or via an intermediary.—B . S. ̄: . Bakr b. Sāli
. h.
al-Rāzı̄ al-Dabb
. ı̄, a transmitter from al-Kā zim,
. al-Ri dā
. and al-Jawād
(Quhpā"ı̄, I, pp. –; Ardabı̄lı̄, I, p. ).
 Fas. l, p. , ll. –. For this reading see Jeffery, p.  (Ibn
Mas#ūd); Zamakhsharı̄, I, p.  (Ibn Mas#ūd) > Fas. l, p. , ll. –;
Rāzı̄, II, p. . Cf. Q :–. This is the first of eleven readings from
Ibn Mas#ūd attested in KQ (see Introduction, p. ).
 Fas. l, p. , ll. –. This is the first of seven traditions providing
readings of āyat al-kursı̄ (Q :). Shı̄#ı̄ scholars refer to the original
version of this verse as āyat al-kursı̄ #alā l-tanzı̄l, “the verse of the throne
as it was revealed” (see Ahmad . b. #Alı̄ al-Qummı̄, Kitāb al- #arūs [for
which see Dharı̄ #a, XV, pp. –, no. ] > Bih. ār, LXXXIX, p.
, no. , Fas. l, p. , ll. –; Tabris
. ı̄, Makārim, p.  > Bih. ār,
 
XCV, p. , no.  [in the printed edition of Tabris . ı̄, erroneously: #alā
l-tartı̄b; in Bih. ār: #alā l-tanzı̄l]; Tabris
. ı̄, Makārim, p.  > Bih. ār, XCIV,
p. , no. ; Ibn Tāwūs,. Muhaj, p.  > Fas. l, p. , l. ; the sources
cited in Fas. l, p. , ll. –). For wa-mā tah. ta l-tharā see Q :. For the
reading #ālim al-ghayb wa-l-shahāda al-rah. mān al-rah. ı̄m see , , . Cf.
the readings #ālim al-ghayb wa-l-shahāda man dhā lladhı̄ (see Jeffery, p. 
[Ubayy]) and lahu mā fı̄ l-samawāt wa-mā fı̄ l-ard. wa-mā baynahumā wa-mā
tah. ta l-tharā #ālim al-ghayb wa-l-shahāda fa-lā yuzhiru . #alā ghaybihi ah. adan man
dhā lladhı̄ yashfa #u etc. (Ahmad . b. #Alı̄ al-Qummı̄, Kitāb al- #arūs > Fas. l, p.
, ll. –). Cf. , , .
Isnād: H
. . #U: he is mentioned twice in KQ, but other-
wise only in a single tradition in Kulı̄nı̄ (see *; Khū"ı̄, VII, p. ,
no. ).—I̄#ı̄ . #A̄ -Q.ı̄: a transmitter from al-Kāzim .
and al-Ridā . (Quhpā" ı̄, I, p. ; Ardab ı̄lı̄, I, p. ).
 Fas. l, p. , ll. –. For this reading (with the addition of wa-
mā baynahumā after wa-mā fı̄ l-ard. ) see Qummı̄, I, p.  (> Huwayz. ı̄, I,
p. , no. ), Kulı̄nı̄, VIII, pp. –, no.  (#Alı̄ b. Ibrāhı̄m
< Ahmad. b. Muhammad. [i.e. al-Sayyārı̄?] < Muhammad
. b. Khālid
< Muhammad
. b. Sinān < Abū Jarı̄r al-Qummı̄ wa-huwa Muh. ammad
b. #Ubaydallāh wa-fı̄ nuskha #Abdallāh < al-Ridā) . (> Bih. ār, XCII, p. ,
no. ), both > S. āfı̄, I, p. . For the reading #ālim al-ghayb wa-l-shahāda
al-rah. mān al-rah. ı̄m see , , . Cf. , , .
Isnād: I S̄: Muhammad . b. Sinān al-Zāhirı̄ (d. /), a
Kūfan transmitter from al-Kāzim . and al-Ridā. who was accused of
extremism (ghuluww) (Quhpā"ı̄, V, pp. –; Ardabı̄lı̄, II, pp. –
; Halm, “Schatten”, pp. –; idem, Gnosis, pp. –).—
A̄ Jı̄ -Qı̄: three transmitters from al-Ridā . are referred to
by this name: (i) Zakariyyā b. Idrı̄s b. #Abdallāh b. Sa#d al-Ash#arı̄
(Quhpā"ı̄, III, pp. –; Ardabı̄lı̄, I, p. ); (ii) Zakariyyā b. #Abd
al-Samad
. (Quhpā"ı̄, III, p. ; Ardabı̄lı̄, I, p. ); (iii) Muhammad
.
b. #Ubaydallāh/#Abdallāh. This last name appears only in the above-
mentioned tradition in Kulı̄nı̄ (where the name may have been added
by a copyist). According to al-Tustarı̄ (Rijāl, IV, pp. –, no. ),
when the name appears as “Abū Jarı̄r al-Qummı̄”, the reference is
throughout to Zakariyyā b. Idrı̄s. See also Quhpā"ı̄, VII, p. ; Ardabı̄lı̄,
II, pp. –.
 Fas. l, p. , ll. –. The readings wa-mā yuh. ı̄.tūn min #ilmihi min
shay" and wa-s. allā llāh #alā Muh. ammad wa- #alā ahl baytihi do not appear to
 
be recorded elsewhere. For wa-l-h. amdu li-llāh rabb al- #ālamı̄n see Kulı̄nı̄,
VIII, p. , no.  (isnād: Muhammad
. b. Khālid < Hamza
. b. #Ubayd
< Ismā#ı̄l b. #Abbād < al-Sādiq)
. > Bih. ār, XCII, pp. –, no. ,
Huwayz
. ı̄, I, p. , no. . For various interpretations of wa-āyatayn
ba #dahā in KQ and Kulı̄nı̄ see Fas. l, p. , l. –p. , l. . Cf. , ,
, , , .
Isnād: in the parallel tradition in Kulı̄nı̄, Ismā#ı̄l b. #Abbād transmits
directly from al-Sādiq.
. Since Ismā#ı̄l is not known to have transmitted
from this Imam (cf. *), the assumption must be that a name is missing.
This assumption is borne out by the isnād in KQ, in which #an rajul
intervenes between Ismā#ı̄l and al-Sādiq.
. See al-Nūrı̄’s comment in Fas. l,
p. , ll. –.
 Fas. l, p. , l. . Cf. –, , , .
 See #Ayyāshı̄, I, pp. –, no.  (Abū Bas.ı̄r < al-Bāqir) > S. āfı̄,
I, p. , Burhān, I, p. , no. , Bih. ār, XCIX, pp. –, no. ; cf.
Tabris
. ı̄, II, p. . Al-Bāqir’s reading does not appear to be recorded
elsewhere, so it is not clear whether it was an ya.t.tawwafa (as in the
#Uthmānic codex) or an ya.tūfa. Ibn Mas#ūd and Ubayy are said to have
read an lā ya.tūfa (with a pleonastic lā) (Jeffery, pp. , ), while the
reading of #Alı̄ and Ibn #Abbās is given as an lā ya.t.tawwafa (Jeffery, p.
) (though Ibn #Abbās’s reading is also said to have been an lā ya.tūfa
[Jeffery, p. ]). According to Ibn Jinnı̄ (I, p. ), the reading of #Alı̄,
Ibn #Abbās, Ibn Mas#ūd, Ubayy and others was allā ya.t.tawwafa; similarly
Ibn Abı̄ Dāwūd, p.  (an lā ya.t.tawwafa as the reading of Ibn #Abbās),
Samarqandı̄, I, p.  (ascribing the reading allā ya.t.tawwafa to Ubayy,
Ibn #Abbās and Anas b. Mālik), Māwardı̄, I, p.  (an lā ya.t.tawwafa
as the reading of Ibn Mas#ūd and Ibn #Abbās) and Abū Hayyān, . I, p.
 (stating that an lā was the reading of Anas and others and is also
found in the codices of Ubayy and Ibn Mas#ūd). All readings with lā
are rejected by al-Tabar
. ı̄ (II, p. ).
Isnād: I Aı̄ N̄: Abū l-Fadl . #Abd al-Rahmān
. b. Abı̄ Najrān
#Amr b. Muslim al-Tamı̄mı̄, a Kūfan transmitter from al-Ridā . and al-
Jawād (Quhpā"ı̄, IV, pp. –, VII, p. ; Ardabı̄lı̄, I, pp. –, II,
p. ). Al-Sayyārı̄ also transmits from him directly in Kulı̄nı̄, VI, p. ,
no. .—#Ā. . H
. -H
. . Abū l-Fadl
̄: . #Ās.im b. Humayd
. al-
Hannā
. t., a Kūfan transmitter from al-Sādiq. and his disciples (Kohlberg,
“Us.ūl”, pp. , , ; Modarressi, TS, p. ).
 
 See Kulı̄nı̄, I, p. , no.  (a-fa-kullamā jā"akum Muh. ammad bi-mā lā
tahwā anfusukum bi-muwālāt #Alı̄ fa-’stakbartum fa-farı̄qan min āl Muh. ammad
kadhdhabtum wa-farı̄qan taqtulūn) > Najafı̄, p. , no.  (a-fa-kullamā …
istakbartum), Bih. ār, XXIII, p. , no.  (without a-fa-kullamā, with fa-
’stakbartum), XXIV, p. , no.  (a-fa-kullamā … istakbartum), Huwayz. ı̄, I,
p. , no.  (without a-fa-kullamā, with fa-’stakbartum); tr. Amir-Moezzi,
“Walāya”, p. . Cf. #Ayyāshı̄, I, p. , no.  (dhālika tafsı̄ruhā fı̄ l-bā.tin)
> S. āfı̄, I, p. , Burhān, I, p. , no. , Bih. ār, XXIV, p. , no. ;
Ibn Shahrāshūb, Manāqib, III, p.  > Bih. ār, XXXIX, p. , no. ;
Bayād. ı̄, I, p. . It is not clear whether the absence of a-fa-kullamā and
the addition of fā" before istakbartum point to the existence of a qirā"a
in which the sentence begins with jā"akum. The evidence in Kulı̄nı̄ is
inconclusive, as there are various versions of this text. Cf. the discussion
in Māzandarānı̄, VII, pp. –; Bih. ār, XXIII, p. .
Isnād: #A̄ . M̄: #Ammār b. Marwān al-Thawbānı̄ al-
Yashkurı̄, a Kūfan transmitter from al-Sādiq . and al-Kāzim
. (Modar-
ressi, TS, pp. –).—#U̄ . Z: Abū #Adı̄ #Uthmān b. Zayd
b. #Adı̄ al-Juhanı̄, a Kūfan transmitter from al-Sādiq . (Quhpā"ı̄, IV, p.
; Ardabı̄lı̄, I, p. ). He also transmitted from Jābir al-Ju#fı̄ (in addi-
tion to KQ, see Bas. ā"ir, p. , no. ; Qummı̄, II, pp. –; Furāt, I,
p. , no. ). The form “#Alı̄ b. Zayd” found in the manuscripts is an
error. In the parallel tradition in Kulı̄nı̄, Munakhkhal appears instead
of #Uthmān b. Zayd. See similarly , .
 According to the marginal note in ms. T, it is not unlikely that

“Abū #Abdallāh” is al-Sayyārı̄ himself, and that this kunya was added by
a copyist. If so, then the whole sentence qāla Abū … dhālika must be
an addition. This in turn would mean that the formula #alayhi l-salām
found (in all manuscripts) after “Abū #Abdallāh” was inserted by a later
copyist who took this kunya to refer to al-Sādiq.
. Cf. .
 Fas. l, p. , ll. –. For this reading see #Ayyāshı̄, I, p. , no. 
(Jābir < al-Bāqir) > Burhān, I, p. , no. ; Bar-Asher, “Readings”, p.
. In the Qumm, /– edition of #Ayyāshı̄ the Qur"ānic
verse begins as follows: wa-idhā qı̄la lahum mādhā anzala rabbukum fı̄ #Alı̄;
this version is reproduced in Burhān. Al-Nūrı̄ states that it contains an
error (wa-fı̄hi sahw immā min al-nussākh aw min qalam al- #Ayyāshı̄) and that
the correct version is the one cited from #Ayyāshı̄ in the lithograph
edition of the Bih. ār; there the verse is reproduced as it appears in the
#Uthmānic codex, with the addition of fı̄ #Alı̄ (Fas. l, p. , ll. –).
 
The text of the Bih. ār as reproduced in the printed edition (XXXVI, pp.
–, no. ) mistakenly contains the words min rabbikum (āminū bi-mā
anzala llāh min rabbikum fı̄ #Alı̄).
 Fas. l, p. , l. . See #Ayyāshı̄, I, p. , no.  (Abū Ishāq . al-
Sabı̄#ı̄ < #Alı̄) > Burhān, I, p. , no. , Bih. ār, IX, pp. –, no. ,
LXXV, p. , no. ; Kulı̄nı̄, VIII, p. , no.  > S. āfı̄, I, p. ,
Burhān, I, p. , no. , Bih. ār, XCII, p. , no. , Huwayz . ı̄, I, p. ,
no. , Fas. l, p. , ll. –, cited in Amir-Moezzi, Guide divin, p. ,
with note  = Divine Guide, p. . According to al-Qummı̄ (I, p.
), this verse was revealed concerning fulān or, in the view of others,
concerning Mu#āwiya. The Najaf edition of al-Qummı̄’s Tafsı̄r was
censored (see Bar-Asher, Scripture, pp. –). The uncensored version
is cited in Burhān, I, p. , no. ; here fulān is replaced by al-thānı̄, i.e.
#Umar. See also #Ayyāshı̄, I, p. , no.  (al-Husayn . b. Bashshār <
Abū l-Hasan)
. > Burhān, I, p. , no.  (fulān wa-fulān). Cf. , *.
Isnād: I M . ̄: al-Hasan
. b. Mahbūb
. al-Sarrād/al-Zarrād (d.
/–), a transmitter from al-Kāzim . and al-Ridā
. (Quhpā"ı̄, II,
pp. –; Ardabı̄lı̄, I, pp. –).—M . . S̄ -
Aı̄: Muhammad
. b. Sulaymān b. #Ammār al-Azdı̄, a transmitter from
al-Sādiq
. (Quhpā"ı̄, V, p. ; Ardabı̄lı̄, II, pp. –).—A̄ -J̄̄:
Abū l-Jārūd Ziyād b. al-Mundhir al-Hamdānı̄ al-Khārifı̄, leader of the
Jārūdı̄ branch of Zaydı̄ Shı̄#ism and a transmitter from al-Bāqir (Bar-
Asher, Scripture, pp. –; Modarressi, TS, pp. –).—A̄ I. ̄:
he may be Abū Ishāq . al-Hamdānı̄, a transmitter from #Alı̄ (Tūs . ı̄, Rijāl,
p., no.). In the parallel tradition in #Ayyāshı̄ the transmitter’s name
is given as Abū Ishāq. al-Sabı̄#ı̄. Now it is highly unlikely that the per-
son usually known by this name transmitted directly from #Alı̄ (see *).
Either of the following possibilities suggests itself: (i) the transmitter is
the person usually known as Abū Ishāq . al-Sabı̄#ı̄; he transmitted this
tradition from #Alı̄ via an intermediary, but the name of the intermedi-
ary was omitted by al-#Ayyāshı̄ (or by a copyist). The fact that in KQ,
too, there is no intermediary renders this possibility problematic (unless
al-#Ayyāshı̄ and al-Sayyārı̄ drew from a common source; see Introduc-
tion, p. ). (ii) The transmitter is #Alı̄’s disciple Abū Ishāq . al-Hamdānı̄,
who was also known as al-Sabı̄#ı̄, Sabı̄# being a sub-tribe of Hamdān.
 Fas. l, p. , ll. –. For this tradition, with a different isnād, see
. Cf. the reading in the codex of Ibn Mas#ūd: wa-zulzilū thumma zulzilū
wa-yaqūlu l-rasūl (Ibn #At.iyya, I, p. , Qurt.ubı̄, III, p. , Abū Hayyān,
.
 
II, p. ). The context demands that the verb in thumma zulzilū (both
in Ibn Mas#ūd and in KQ ) be vocalized in the passive. Jeffery (p. )
adduces two versions of Ibn Mas#ūd’s reading: (i) wa-zulzilū fa-zalzalū
(read: fa-zulzilū) (wa)-yaqūl h. aqı̄qat (sic) al-rasūl (see Ibn Abı̄ Dāwūd, p.
); (ii) wa-zulzilū thumma zalzalū (read: zulzilū) wa-yaqūl.
Isnād: #Aı̄ . #A:
. #Alı̄ b. #At.iyya al-Hannā
. t. al-As.amm, a Kūfan
transmitter from al-Sādiq. and his disciples (Modarressi, TS, pp. –
).—A̄ -#A̄: Abū l-#Abbās al-Fadl . b. #Abd al-Malik al-Baqbāq,
a Kūfan transmitter from al-Sādiq . (Modarressi, TS, pp. –).
 The text of the #Uthmānic codex is Jibrı̄l wa-Mı̄kāl. Al-Sādiq . en-

dorsed the reading Jabra"ı̄l (see ); there seems to be no record of his
reading of the second word. In the manuscripts of KQ, the readings
which were rejected by al-Sādiq . appear as Jabra"ı̄l wa-Mı̄kā"ı̄l; this is
probably an error, since these words do not contain a shadda. The
readings meant here are presumably those given in the edition. They
are: (i) Jabra"ill. This is ascribed to #Ās.im (i.e. b. Abı̄ l-Najūd) in the
transmission of Abān (i.e. Abū Yazı̄d Abān b. Yazı̄d b. Ahmad . al-Bas.rı̄
al-#At.t.ār al-Nahw. ı̄, alive in /–; see Ibn al-Jazar ı̄, I, p. , no. ,
Ibn Hajar,
. Tahdhı̄b, I, pp. –) (Ibn al-Jawzı̄, I, p. ) and to the
Bas.ran Yahyā . b. Ya#mar (d. /; see Ibn Khallikān, Wafayāt, VI,
pp. –; Ibn al-Jazarı̄, II, p. , no. ; Blachère, Introduction, p.
; Sellheim, Materialien, I, pp. –) (Tabar . ı̄, I, p. ; Ibn Jinnı̄, I, p.
; Ibn #At.iyya, I, p. ; Ibn al-Jawzı̄, I, p. ; Abū Hayyān,. I, p. ).
(ii) Mı̄kā"ill. This qirā"a is mentioned by al-Tabar
. ı̄ (I, pp. –), who
does not identify those who upheld it.
 Fas. l, p. , ll. –. For this tradition (with the reading al-.tawāghı̄t)
see Kulı̄nı̄, VIII, p. , no.  (Sahl b. Ziyād < Ibn Mahbūb . < Ibn
Ri"āb < Humrān
. b. A#yan < al-Bāqir) > S. āfı̄, I, p. , Bi h
. ār, LXVII,
p. , XCII, p. , no. . In KQ, al-.tawāghı̄t is attested only in the
margin of ms. L as an emendation of al-Nūrı̄ based on Kulı̄nı̄. For this
reading see also Jeffery, p.  (Ibn Mas#ūd, al-Hasan); . Ibn Jinnı̄, I, p.
, Tha#labı̄, II, p. , Abū l-Futūh,. II, p. , Abū Hayyān,. II, p. 
(al-Hasan);
. #Ukbar ı̄, p.  (wa-qad quri"a). Cf. Ibn Shahrāshūb, Manāqib,
III, p.  (wa-lladhı̄na kafarū bi-walāyat #Alı̄ b. Abı̄ Tālib. awliyā"uhum al-
.tāghūt, with the comment: nazala Jabra"ı̄l bi-hādhihi l-āya kadhā) > Bih. ār,
XXXV, p. , no. . See in general Jeffery, Vocabulary, pp. –;
Hawting, Idolatry, pp. –; DC, art. “Jibt et Tāghūt” . (Meir M. Bar-
Asher); cf. Kohlberg, “Barā"a”, pp. –.
 
Isnād: I R"̄: Abū l-Hasan

. #Alı̄ b. Ri"āb/Rabāb al-Ta. h. hān
. al-
Sa#dı̄, a Kūfan transmitter from al-Sādiq,
. al-Kā zim
. and their disciples
(van Ess, TG, I, pp. –; Modarressi, TS, pp. –).—H . ̄:
Humrān
. b. A#yan al-Shaybānı̄ al-Kūfı̄, brother of Zurāra and a trans-
mitter from al-Bāqir and al-Sādiq
. (Quhpā"ı̄, II, pp. –; Ardabı̄lı̄,
I, pp. –; van Ess, TG, index, s.v.; Modarressi, TS, p. ). In the
isnāds cited in KQ, Humrān
. invariably transmits from al-Bāqir. In four
of these isnāds (, , , ) he transmits to Ibn Ri"āb.
 Fas. l, p. , l. . For this tradition see Kulı̄nı̄, VIII, p. , no. 
(first part) (bi-walāyat al-shayā.tı̄n) > Bih. ār, XCII, p. , no.  (first part),
Fas. l, p. , ll. –, cited in Amir-Moezzi, Guide divin, p. , with
note  = Divine Guide, p. . For an explication of walāyat al-shayā.tı̄n
see Majlisı̄, Mir"āt, XXVI, pp. – > Fas. l, p. , ll. –.
Isnād: I A̄:. Abū l-Hasan
. #Alı̄ b. Asbāt. b. Sālim al-Kindı̄ Bayyā#
al-Zut.t.ı̄ al-Muqri" (d. ca. /), a Kūfan transmitter from al-Ridā .
and al-Jawād (Quhpā"ı̄, IV, pp. –; Ardabı̄lı̄, I, pp. –; Kohl-
berg, “Us.ūl”, pp. , ). Al-Sayyārı̄ cites from him either directly (see
e.g. Kulı̄nı̄, I, p. , no. , VI, p. , no. ; Ibn Bābawayh, Khis. āl, p.
, no. ; Tūs . ı̄, Tahdhı̄b, VI, pp. –, no.  [for Muhammad .
b. Ahmad. read Ahmad
. b. Muhammad])
. or via one transmitter.—
#Aı̄ . Aı̄ H:
. Abū l-Hasan
. #Alı̄ b. Abı̄ Hamza
. Sālim al-Bat.ā"inı̄
(d. /– or /–), a Kūfan transmitter from al-Sādiq .
and al-Kāzim . and a leader of the Wāqifa, reportedly the first to sug-
gest that al-Kāzim . did not die and to oppose al-Ridā’s . claim to the
succession (Kohlberg, “Us.ūl”, p. ; Modarressi, TS, pp. –).
 Fas. l, p. , ll. –. See Kulı̄nı̄, VIII, pp. –, no.  (second
part) (#Alı̄ b. Ibrāhı̄m < his father < #Alı̄ b. Asbāt. < #Alı̄ b. Abı̄ Hamza . <
Abū Bas.ı̄r < al-Sādiq)
. > S. āfı̄, I, p. , Bi h
. ār, XCII, p. , no.  (second
part), Fas. l, p. , ll. –, cited in Amir-Moezzi, Guide divin, pp. –,
with note  = Divine Guide, p. . Cf. #Ayyāshı̄, I, p. , no.  >
S. āfı̄, I, p. , Burhān, I, p. , no. , Bih. ār, IX, p. , no. .
 Fas. l, p. , ll. –.
 Fas. l, p. , ll. –. See #Ayyāshı̄, I, p. , no.  (towards the
end; Jābir < al-Bāqir) > S. āfı̄, I, p. , Burhān, I, p. , no. , Bih. ār,
XXXVI, p. , no. ; Kulı̄nı̄, I, p. , no.  > S. āfı̄, I, p. , Fas. l,
p. , ll. –, tr. Lawson, “Note”, p. ; Ibn Shahrāshūb, Manāqib,
 
III, p.  (cf. I, p. ) > Bih. ār, XXXV, p. , no. . In all these
sources the reading is bi-mā anzala llāh fı̄ #Alı̄ (for which see Bar-Asher,
“Readings”, p. ); and this appears to be the reading in KQ as well
(with allāh omitted by the copyists). It is also possible, however, that KQ
has preserved an otherwise unattested reading, namely unzila fı̄ #Alı̄.
Isnād: -M: (al-) Munakhkhal b. Jamı̄l al-Asadı̄ al-Raqqı̄
Bayyā# al-Jawārı̄, a Kūfan transmitter from al-Sādiq . and especially
from Jābir al-Ju#fı̄ (Modarressi, TS, pp. –). In KQ al-Munakhkhal
appears in four traditions, in all of which he transmits from Jābir. Ac-
cording to Modarressi (TS, p. ), exegetical traditions with an isnād
as in this h. adı̄th were included in al-Munakhkhal’s Kitāb al-tafsı̄r. See
further *.
 Cf. Nu#mān, Sharh. , I, p. , no. , where Q : is glossed as

alladhı̄na kafarū bi-walāyat #Alı̄ wa-aws. iyā" rasūl allāh.
 Fas. l, p. , ll. –. See #Ayyāshı̄, I, p. , no.  (Zayd al-Shah. hām .
< al-Bāqir) > S. āfı̄, I, p. , Burhān, I, p. , no. , Bih. ār, XXIV, p. ,
no. , Fas. l, p. , l. –p. , l. . Cf. Sa#d b. #Abdallāh, Nāsikh, p.
 (wa-qāla l-zālimūn
. āl Muh. ammad h. aqqahum ghayr alladhı̄ qı̄la lahum fa-
anzalnā #alā lladhı̄na zalamū
. āl Muh. ammad rijzan min al-samā" bi-mā kānū
yafsuqūn); Qummı̄, I, p.  (ending) > Bih. ār, XIII, p. , no. . For this
reading see also Bar-Asher, “Readings”, p. . See , .
Isnād: Z -S. . ̄: Abū Usāma Zayd b. Yūnus al-Shah. hām, .
a Kūfan transmitter from al-Bāqir and al-Sādiq . (Modarressi, TS, pp.
–).
 Fas. l, p. , l. . See Kulı̄nı̄, I, pp. –, no.  > Najafı̄, p.

, no. , al-Hurr
. al-#Āmilı̄, Ithbāt, II, p. , no. , Burhān, I, p. ,
no. , Bih. ār, XXIV, p. , no. , Huwayz
. ı̄, I, p. , no. , Fas. l, p.
, ll. –, tr. Lawson, “Note”, p. ; , . (At  the same isnād
recurs, with the addition of Muhammad . b. #Alı̄ as the transmitter to
al-Sayyārı̄.)
 Fas. l, p. , ll. –. For this tradition see Bas. ā"ir, p. , no. 
(hākadhā wa-llāhi unzilat #alā Muh. ammad) > Bih. ār, XXIV, p. , no. ;
Kulı̄nı̄, I, p. , no.  > Najafı̄, p. , no. , S. āfı̄, III, p. , Burhān,
III, p. , no. , Bih. ār, XI, pp. –, no. , XXIV, p. , no. ,
Huwayz
. ı̄, III, p. , no. ; Ibn Shahrāshūb, Manāqib, III, p. 
(kadhā nazalat #alā Muh. ammad) > Burhān, III, pp. –, no. , cited
 
in Amir-Moezzi, Guide divin, p. , with note  = Divine Guide, p.

; Bar-Asher, “Readings”, p. . In most of these sources, wa- #Alı̄ is
followed by wa-Fā.tima; thus Ibn Shahrāshūb cites this reading in the
chapter on the merits of Fāt.ima. A possible reason for the inclusion of
Q : in the chapter on Sūrat al-baqara is the similarity in subject
matter between the beginning of this verse and the beginning of Q :
(fa-talaqqā Ādam min rabbihi kalimāt). Could the words fı̄ Muh. ammad …
wa-l-a"imma min dhurriyyatihim have also been included as a reading of
Q : (after kalimāt)? Cf. Kulı̄nı̄, VIII, p. , no. , where the
Imam comments on the beginning of Q : by stating: sa"alahu bi-h. aqq
Muh. ammad wa- #Alı̄ wa-l-Hasan
. wa-l-Husayn
. wa-Fā.tima. Similarly Furāt, I,
pp. –, no. ; Ibn Bābawayh, Ma#ānı̄, p. , no. .
Isnād: J# . M
. . #U̄: a transmitter from al-
Ridā
. and the author of a kitāb which was transmitted by Muhammad .
al-Barqı̄ (Quhpā"ı̄, II, p. ; Ardabı̄lı̄, I, pp. –; Khū"ı̄, V, pp. –
, no. ). The isnād Muhammad . b. #Īsā al-Qummı̄ < Muhammad
.
b. Sulaymān < #Abdallāh b. Sinān which is attested in the Bas. ā"ir and
in Kulı̄nı̄ also appears in mss. T and B. According to mss. M and L
and the variant reading of ms. T, Muhammad . b. #Īsā al-Qummı̄ trans-
mitted from Sulaymān (i.e. Muhammad’s . father). At , Muhammad
.
b. Sulaymān transmits from his father who in turn transmits from
#Abdallāh b. Sinān.
 Fas. l, p. , ll. –. For this tradition (with the same isnād) see
Kulı̄nı̄, VIII, p. , no.  > S. āfı̄, I, p. , Bih. ār, LXVII, p. ,
XCII, p. , no. . See .
 Fas. l, p. , ll. –, Mustadrak, III, p. , no. . Cf. Ibn
Tāwūs,
. Falāh. , pp. – (possibly citing KQ ; see Introduction, pp. –
). Commentators are divided over the meaning of al-s. alāt al-wus.tā
at Q : (see Paret, Kommentar, pp. –; Gilliot, Exégèse, pp. –
). Many identify it with s. alāt al- #as. r (see e.g. Tabar
. ı̄, II, pp. –,
Ibn Abı̄ Hātim,
. II, p. , no. , Sijistānı̄, Gharı̄b, p. , Ibn Abı̄
Zamanı̄n, I, p. ); others, including many (but not all) Shı̄#ı̄ exegetes,
reject this identification and claim that al-s. alāt al-wus.tā is the noon
prayer (s. alāt al-zuhr)
. (for this view see Tabar
. ı̄, II, pp. –; Ibn
Abı̄ Hātim,
. II, p. , no. ; Ibn Bābawayh, Ma#ānı̄, pp. –;
Ibn Tāwūs,
. Falāh. , pp. –; see in general the discussion in Bih. ār,
LXXXII, pp. –). The claim that al-s. alāt al-wus.tā and s. alāt al- #as. r
are two distinct prayers finds support in the reading wa-l-s. alāt al-wus.tā
 
wa-s. alāt al- #as. r (but see al-Nah. hās’s. counter-argument in his I #rāb, I, p.
). KQ contains a number of traditions (, , , ) in which
this reading is cited on the authority of al-Bāqir. In all of them the
Imam states that this is how the Prophet recited the verse. For such
a statement by al-Bāqir see also As. l #Alā" b. Razı̄n, p. ; #Ayyāshı̄,
I, p. , no.  (Muhammad . b. Muslim < al-Bāqir) > S. āfı̄, I, p.
, Huwayz
. ı̄, I, p. , no. ; cf. Ibn Bābawayh, #Ilal, pp. –
, no.  > Bih. ār, LXXXII, p. , no. . In addition to the Prophet
and al-Bāqir, those who read the verse with the words wa-s. alāt al- #as. r
are reported to have included (i) Ibn #Abbās (see the references in
*); (ii) #Ā"isha (see Jeffery, p. ; Ibn Abı̄ Dāwūd, pp. –; Ibn
Bābawayh, Ma#ānı̄, pp. –, nos. ,  > Bih. ār, LXXXII, p. ,
nos. –; Zamakhsharı̄, I, p.  > Ibn Tāwūs, . Sa#d, p. ; Ibn al-
#Arabı̄, Nāsikh, p. ); (iii) Haf s
. . a (see Jeffery, p. ; Abū #Ubayd, Fad. ā"il,
II, p. , nos. –; Tabar . ı̄, II, pp. , ; Ibn Abı̄ Dāwūd, pp.
–; Ibn Bābawayh, Ma#ānı̄, p. , no.  > Bih. ār, LXXXII, p. ,
no. ; Bayhaqı̄, Sunan, I, p. ); (iv) Umm Salama (see Jeffery, p. ;
Ibn Abı̄ Dāwūd, Mas. āh. if, pp. –); (v) Ubayy (see Jeffery, p. ); (vi)
#Ubayd b. #Umayr (see Jeffery, p. ; Abū #Ubayd, Fad. ā"il, II, p. ,
no. ; Tabar
. ı̄, II, p. ); (vii) al-Hasan
. b. #Alı̄ (see Ibn Tāwūs,
. Falāh. ,
p.  [where a line is missing] > Bih. ār, LXXXII, p. , no. ) and
(viii) al-Sādiq
. (see ; Qummı̄, I, p.  [the printed edition has s. alāt al-
#as. r but this text as cited in S. āfı̄, I, p. , Burhān, II, p.  and Fas. l, p.
, l.  has wa-s. alāt al- #as. r]; Ibn Tāwūs,. Falāh. , p. ). Cf. Wansbrough,
Quranic Studies, p.  (on s. alāt al- #as. r vs. wa-s. alāt al- #as. r).
 Fas. l, p. , ll. –, Mustadrak, III, p. , no. . For a similar
explication of qānitı̄n see #Ayyāshı̄, I, p. , no.  (Zurāra < al-Bāqir)
(mu.tı̄#ı̄n rāghibı̄n) > S. āfı̄, I, p. , Burhān, I, p. , no. , Bih. ār, LXXXV,
p. , no. . See , –, , .
 Fas. l, p. , ll. –. See , , , , , .
 See –, , , .
 Fas. l, p. , l. –p. , l. . For the ascription of this reading to

Ibn #Abbās see Jeffery, p. ; Ibn Abı̄ Dāwūd, p. ; Tabar
. ı̄, II, p. ;
Bayhaqı̄, Sunan, I, p. ; Zamakhsharı̄, I, p.  > Ibn Tāwūs,
. Sa#d,
p. . For another tradition going back to Ibn #Abbās see . Both
traditions are unusual in that they are not cited on the authority of an
Imam. See –, , .
 
Isnād: #A -M . H: . Abū Mālik #Abd al-Malik b. Hu- .

sayn al-Nakha#ı̄ al-Wāsit.ı̄ (see Mizzı̄, XXXIV, pp. –, no. 
and the references given by the editor). Al-Tūs . ı̄ (Rijāl, p. , no. )
lists him as a disciple of al-Sādiq. . Although #Abd al-Malik (assuming
he lived to a great age) could conceivably have transmitted directly
from Hubayra b. Yarı̄m (d. /–), he is nowhere said to have
done so. Instead, he is known to have transmitted from Abū Ishāq .
al-Sabı̄#ı̄ (see Mizzı̄, XXXIV, p. ), who in turn was reportedly the
sole transmitter from Hubayra b. Yarı̄m (see idem, XXII, pp. –,
XXX, p. ). It can be taken that Abū Ishāq’s . name was omitted by a
copyist.—A̄ I. ̄: #Amr b. #Abdallāh b. #Alı̄ Abū Ishāq . al-Hamdānı̄
al-Sabı̄#ı̄ al-Kūfı̄ (d. between /– and /–), a Succes-
sor (tābi #ı̄) and a transmitter from al-Sādiq
. (Ibn al-Kalbı̄-Caskel, II, p.
; Tūs
. ı̄, Rijāl, p. , no. ; Mizz ı̄, XXII, pp. –, no. ,
s.v. #Amr b. #Abdallāh b. #Ubayd/#Alı̄ and the references given by the
editor; Modarressi, TS, p. ). Birth-dates given for him are /–
 (Sam#ānı̄, Ansāb, VII, p. ), two years before the death of the
caliph #Uthmān (i.e. /) (Mizzı̄, XXII, p. ), or the night of #Alı̄’s
murder (i.e.  Ramadān . / Jan. ) (Mufı̄d, Ikhtis. ās. , p. ). See
 .—H . Yı̄: in the manuscripts, the name of the trans-
*
mitter from Ibn #Abbās is given as #Alı̄ b. Maryam. This is probably

an error. In other sources, the person who transmits Ibn #Abbās’s read-
ing of Q : is #Umayr b. Yarı̄m (see Tabar . ı̄, II, p.  [for Maryam
read Yarı̄m]; Ibn Abı̄ Dāwūd, p. ) or Hubayra b. Yarı̄m (see Bayhaqı̄,
Sunan, I, p. ). Only the latter name is known to the Rijāl experts;
see e.g. Ibn Sa#d, Tabaqāt,. VI, pp. –; Mizzı̄, XXX, pp. –,
no.  and the references given by the editor. He is probably iden-
tical with Hubayra b. Maryam (sic) al-Himyar . ı̄ whom al-Tūs
. ı̄ (Rijāl, p.
, no. ) mentions as a disciple of #Alı̄.
 Fas. l, p. , ll. –. See #Ayyāshı̄, I, p. , no.  (#Umar b. Yazı̄d
< al-Sādiq)
. > Burhān, I, p. , no. , Bih. ār, XXIII, p. , no. . For
the reading without aw see also Qummı̄, I, p.  (the word minhā is
missing from the printed edition but appears in Fas. l, p. , ll. –).
Al-#Ayyāshı̄’s text contains a final sentence (missing from KQ ) in which
the inner meaning of this reading is explained. See also the discussion
in Fas. l, p. , ll. –.
Isnād: #A . #U̄: Abū #Alı̄ #Amr b. #Uthmān al-Thaqafı̄ al-
Khazzāz/al-Kharrāz, a Kūfan transmitter from disciples of al-Sādiq .
and al-Kāzim . (Quhpā"ı̄, IV, p. ; Ardabı̄lı̄, I, pp. –).—#A-
 
̄ . H
. ̄ . #A̄: this name is not attested elsewhere.
Perhaps the reference is to #Abdallāh b. Hammād. al-Ans.ārı̄, a trans-
. and al-Kāzim
. (Quhpā"ı̄, III, p. ; Ardabı̄lı̄, I, p.
; Kohlberg, “Us.ūl”, p. ).—#U . Yı̄: there are two Kūfan
transmitters from al-Sādiq
. by that name: (i) Abū l-Aswad #Umar b.
(Muhammad
. b.) Yaz ı̄d Bayyā# al-Sāburı̄, who also transmitted from al-
Kāzim
. (Quhpā"ı̄, IV, pp. –, ; Ardabı̄lı̄, I, pp. , –;
Modarressi, TS, p. ); (ii) Abū Mūsā #Umar b. Yazı̄d b. Dhubyān
al-Sayqal
. (Quhpā"ı̄, IV, pp. –; Ardabı̄lı̄, I, pp. –).
 Fas. l, p. , ll. –. This tradition appears to conform to the

view of a number of Sunnı̄ commentators, who explain the ghayra
ikhrāj as a circumstantial clause (h. āl) in the sense of ghayra mukhrajāt; see
Zamakhsharı̄, I, p. ; Baydāw . ı̄, p. ; Qurt.ubı̄, III, p. ; Jalālayn,
I, p. ; Abū l-Su#ūd, I, p. . Al-Nūrı̄ assumed that mukhrajāt was a
qirā"a, but this is unlikely. It may be that the tradition is incomplete, and
that the original text was similar or identical to the one at .
Isnād: #U . H . :
. Abū Sakhr
. #Umar b. Han. zala
. al-#Ijlı̄ al-
Bakrı̄ al-Kūfı̄, a transmitter from al-Bāqir and al-Sādiq
. (Quhpā"ı̄, IV, p.
; Ardabı̄lı̄, I, pp. –).
 The sentence wa-nah. nu lahu muslimūn also occurs at Q :, :.

KQ contains six traditions that include Qur"ānic references to muslimūn
(, , , , , ) and a seventh () that includes a
Qur"ānic reference to muslimı̄n. In all of these traditions the Shı̄#ı̄ read-
ing is presumably musallimūn or musallimı̄n respectively. This is based on
the following considerations: at  and  ms. T has a shadda over the
lām; at  the reading musallimūn is supported by other sources, as is
the reading musallimı̄n at ; at  ms. L has a shadda over the lām; at
,  there is strong evidence in support of musallimūn (see the notes
to the relevant traditions). The reading musallimūn/musallimı̄n reflects the
Shı̄#ı̄ adherence to the concept of taslı̄m (for which see Kohlberg, “Com-
munity”, p. ; Amir-Moezzi, Guide divin [= Divine Guide], index, s.v.).
Cf. further *.
 Since no qirā"a appears to be cited here, it can be taken that

the ending of this tradition is missing. In a tradition going back to
#Abdallāh b. #Alı̄ b. al-Hasan/al-
. Husayn
. < his father < al-Sādiq,. the
Imam interprets the sentence hiya mawāqı̄t li-l-nās wa-l-h. ajj (“they [i.e.
the new moons] are appointed times for the people and for the pil-
 
grimage”) as referring to “their fast, their breaking of the fast and their
pilgrimage” (li-s. awmihim wa-fi.trihim wa-h. ajjihim) (Tūs
. ı̄, Tahdhı̄b, IV, p. ,
no.  > S. āfı̄, I, p. , al-Hurr
. al-#Āmilı̄, Wasā"il, IV/, pp. –,
no. ). This may be the content of the text that is missing here.
Isnād: #A . S/S: Abū #Abdallāh #Amr b. Shamir/Shimr
b. Yazı̄d al-Ju#fı̄, a Kūfan transmitter from al-Sādiq. and Jābir al-Ju#fı̄
(Modarressi, TS, pp. –).
 See Ibn Shahrāshūb, Manāqib, III, p.  (li-walāyat #Alı̄) > Burhān, I,

p. , no.  (bi-walāyat #Alı̄); Najafı̄, p. , no.  (bi-walāyat #Alı̄) > Bih. ār,
XXIII, p. , no. , XXXV, p. , no. . Cf. *, , , , ,
, .
 Fas. l, p. , ll. –. See #Ayyāshı̄, I, p. , no.  (Ibn Abı̄ #Umayr
< unidentified transmitter < al-Sādiq) . > Burhān, I, p. , no. , Bih. ār,
II, p. , no. ; Ibn Shahrāshūb, Manāqib, III, p.  (inna lladhı̄na
yaktumūn mā anzalnā min al-bayyināt fı̄ #Alı̄ b. Abı̄ Tālib;
. the Imam adds:
nazala Jabra"ı̄l bi-hādhihi l-āya hākadhā) > Bih. ār, XXXV, p. , no. . In
the version cited by Ibn Shahrāshūb the word wa-l-hudā is missing, as it
also is in the manuscripts of KQ (it is attested only in the margin of ms.
L as an emendation of al-Nūrı̄). It is not clear whether the text without
al-hudā is a Shı̄#ı̄ reading or the result of a copyist’s error.
Isnād: Y#̄ . Yı̄: Abū Yūsuf Ya#qūb b. Yazı̄d b. Hammād. al-
Kātib al-Anbārı̄ al-Sulamı̄, secretary to the #Abbāsid caliph al-Muntas.ir
(r. –/–) and a transmitter from al-Ridā . and al-Jawād
(Quhpā"ı̄, VI, pp. –; Ardabı̄lı̄, II, pp. –).
 The reading Jibrı̄l conforms to the #Uthmānic codex (at Q :,

:, :). “Jabra"ı̄l” was the qirā"a of Tamı̄m, Qays and most Kūfan
readers (see Tabar
. ı̄, I, p. ), including Hamza,
. al-Kisā"ı̄ and #Ās.im
in the transmission of Abū Bakr (i.e. Shu#ba b. #Ayyāsh al-Asadı̄ al-
Hannā
. t. al-Kūfı̄, d. /– or /–; see Ibn al-Jazarı̄, I,
pp. –, no. ) (Ibn Mujāhid, p. ). Cf. Abū Hātim, . Zı̄na, II,
pp. –; .
Isnād: #U̄: Abū #Amr #Uthmān b. #Īsā al-#Āmirı̄ al-Kilābı̄ al-
Ruwāsı̄, a leading Wāqifı̄ and a transmitter from al-Kāzim . and al-Ridā .
(Quhpā"ı̄, IV, pp. –; Ardabı̄lı̄, I, pp. –). He transmitted
Samā#a b. Mihrān’s kitāb (Modarressi, TS, p. ).—S̄#: Samā#a b.
Mihrān b. #Abd al-Rahmān . Bayyā# al-Qazz, a Kūfan transmitter from
al-Sādiq,
. al-Kā zim
. and their disciples (Modarressi, TS, pp. –).
 
 Fas. l, p. , ll. –. See –, .
 Fas. l, p. , l. . See –, .
 Fas. l, p. , ll. –. See , .
 Fas. l, p. , l. –p. , l. . For the reading #ālim al-ghayb wa-l-
shahāda al-rah. mān al-rah. ı̄m see , , . Cf. , , .
Isnād: M.̄ . Y̄: Abū Yahyā . Mans.ūr b. Yūnus Buzurj al-
Sarrāj, a Kūfan transmitter from al-Sādiq . and al-Kāzim.
. One of the
transmitters of his kitāb was Ibn Abı̄ #Umayr (Modarressi, TS, pp. –
). For Ibn Abı̄ #Umayr < Mans.ūr b. Yūnus see also .
 Fas. l, p. , ll. –. The words #ālim al-ghayb wa-l-shahāda al- #azı̄z
al-h. akı̄m constitute the final verse of Sūrat al-taghābun (Q :). They
do not appear to be recorded elsewhere as a reading of āyat al-kursı̄. Cf.
–, , .
Isnād: -Mı̄ # J̄ . R̄: Jābir b. Rāshid is only known
from a single isnād: Abū Ja#far al-Muqri" imām masjid al-Kūfa < Jābir b.
Rāshid < al-Sādiq
. (Ibnā Bist.ām, Tibb,
. p.  > Bih. ār, LXXVI, p. ,
no. , Huwayz
. ı̄, IV, p. , no. ). Perhaps this is also the isnād in
KQ ; if so, then “al-Minqarı̄” is probably a corruption of “al-Muqri"”.
 Fas. l, p. , ll. –. Scholars dealing with the word which in the
#Uthmānic codex (at Q :) takes the form dhawā focus inter alia on
the following points: (i) The reading dhū (occasionally spelled with a
“separating alif ” [al-alif al-fās. ila, cf. Wright, I, p. ]). This reading is
ascribed to al-Bāqir (#Ayyāshı̄, I, pp. –, nos. –), to al-Sādiq .
(Jeffery, pp. , ; Sa#d b. #Abdallāh, Nāsikh, p. ; Ibn Khālawayh,
p. ; Zamakhsharı̄, I, p. ), to al-Bāqir and al-Sādiq . (Ibn Jinnı̄, I, p.
; Tabris
. ı̄, VI, p. ; Rāwand ı̄, Fiqh, I, p. ) or to the ahl al-bayt
(Nu#mān, Da#ā"im, I, p. ), as well as to #Ikrima (Jeffery, p. ). Al-
Baydāw
. ı̄ (p. ) and al-#Ukbarı̄ (p. ) do not identify the reader(s);
al-#Ukbarı̄ calls this reading shādhdh (lit. “anomalous, irregular”), i.e.
lacking a sufficient number of authoritative chains of transmitters and
therefore not generally accepted (for this term see Beck, “#Arabiyya”,
pp. –; Gilliot, Exégèse, pp. –; Kinberg, Lexicon, p. ; EQ,
art. “Readings of the Qur"ān” [Frederik Leemhuis]). (ii) The identity of
dhū #adl. He is said to be the Imam (Sa#d b. #Abdallāh, Nāsikh, p. ;
#Ayyāshı̄, I, p. , no.  [> Burhān, I, p. , no. , Bih. ār, XCIX,
 
p. , no. , Huwayz . ı̄, I, p. , no. ]; Nu#mān, Da #ā"im, I, p. ;
Zamakhsharı̄, I, p.  [wa-qı̄l arāda l-imām]), the Prophet and, following
him, the Imam (#Ayyāshı̄, I, pp. –, no.  [Har . ı̄z < Zurāra < al-
Bāqir] [> Burhān, I, p. , no. , Bih. ār, XCIX, pp. –, no. ,
Huwayz
. ı̄, I, p. , no. ]; Kulı̄nı̄, IV, p. , no. , p. , no. ,
both > S. āfı̄, II, p. ), the Prophet and, following him, the ulū l-amr (i.e.
the Imams) (Tabris . ı̄, VI, p.  > Fas. l, p. , ll. –), or someone
appointed by the Imam (man aqāmahu l-imām) (Nu#mān, Da #ā"im, I, p.
). Al-Zamakhsharı̄ (I, p. ) and al-Baydāw . ı̄ (p. ) state that dhū
#adl refers either to the category of just persons or to the Imam, while al-
#Ukbarı̄ (p. ) only gives the former explanation (wa-l-murād bihi l-jins).
(iii) The explanation of the dual form dhawā as arising from a scribal
error (#Ayyāshı̄, I, pp. –, no. ; Kulı̄nı̄, IV, p. , no. , p. ,
no. , VIII, p. , no.  [hādhā mimmā akh.ta"at bihi l-kuttāb] > Burhān,
I, p. , nos. –, Huwayz . ı̄, I, p. , nos. –). According to
Muhsin. al-Fayd. (S. āfı̄, II, p. ), the error arose when a final alif (i.e. the
alif al-fās. ila) was introduced after the wāw of dhū. This was misconstrued
as a dual form and was vocalized as dhawā. For scribal errors of this
kind see Goldziher, Richtungen, pp. –. All three points are found
in KQ : the reading dhū (ascribed to al-Sādiq . at  and to al-Bāqir at
; the form dh-w-y given in the manuscripts is probably an error); the
identity of dhū #adl (at ); the explanation of the form dhawā (at ).
Isnād: A̄ Jı̄: Abū Jamı̄la (al-) Mufad. dal . b. Sāli
. h. al-Nakhkhās
(d. late nd/th century), a Kūfan transmitter from al-Sādiq. . He trans-
mitted the kitāb of Zayd al-Shah. hām . (Modarressi, TS, p. ).
 Fas. l, p. , ll. –. For the reading #ālim al-ghayb wa-l-shahāda al-
rah. mān al-rah. ı̄m see , , . The word wa-l-ard. (for wa-mā fı̄ l-ard. )
recorded in ms. M appears to be the result of a scribal error (due
perhaps to the fact that lahu mā fı̄ l-samawāt wa-l-ard. is found elsewhere
[at Q :]). Cf. , , .
Isnād: #U . Y . ̄ -Qı̄/-Tı̄: this could refer to
either of the following transmitters from al-Sādiq,
. all mentioned in al-
Tūs
. ı̄’s Rijāl: the Kūfan #Umar/#Amr b. Yahyā . (b.) Zādhān al-Nakha#ı̄
(p. , no. , p. , no. ); #Amr b. Yahyā . b. Zakariyyā al-Kūfı̄
(p. , no. ); #Amr b. Yahyā . b. Sālim al-Kūf ı̄ (p. , no. ). None
is known as al-Qasrı̄/al-Tustarı̄.—H . ̄ . #U̄: Hammād
. b.
#Uthmān al-Nāb/Dhū l-Nāb (d. /–), a Kūfan transmitter
from al-Sādiq,
. al-Kāzim
. and al-Ridā
. (Kohlberg, Muslim Scholar, p. ,
no. ; Modarressi, TS, p. ).
 
 Mustadrak, III, p. , no. . Cf. Barqı̄, II, pp. –, nos. –
 (bāb al-bunyān) > Bih. ār, LXXVI, p. , nos. –; Kulı̄nı̄, VI, pp.
– (bāb tashyı̄d al-binā"); Ibn Bābawayh, Khis. āl, p. , no.  >
Bih. ār, LXXVI, p. , no. ; Tabris . ı̄, Makārim, pp. – (fı̄ miqdār
samk al-bayt) > Bih. ār, LXXVI, p. , no. ; al-Hurr . al-#Āmilı̄, Wasā"il,
II/, pp. –, nos. – (bāb istih. bāb kitābat āyat al-kursı̄ dūran
#alā ra"s thamāniyat adhru # min al-jidār idhā zāda ’rtifā#uhu #anhā wa-law kāna
masjidan).
 Fas. l, p. , l. . See Kulı̄nı̄, I, p. , no.  > Ibn Shahrāshūb,
Manāqib, III, p.  (> Burhān, I, p. , no. , Bih. ār, XXXV, p. ,
no. ); tr. Lawson, “Note”, pp. –; referred to in Bar-Asher,
“Readings”, p. .
Isnād: in mss. M, L and T, the name of one of the transmitters is giv-
en as Hammād
. b. Marwān (i.e. Hammād
. b. Marwān al-Bakrı̄ al-Kūfı̄,
a transmitter from al-Sādiq
. [Ardabı̄lı̄, I, p. ]). Al-Nūrı̄ emended the
Hammād
. of ms. L to #Ammār (i.e. #Ammār b. Marwān, for whom see
*), and this reading is incorporated in ms. B. Al-Nūrı̄ may well be
right: #Ammār b. Marwān transmitted to Ibn Sinān and appears in the
isnād of the parallel tradition in Kulı̄nı̄.
 The interpretation of the suffix pronoun in h. ubbihi as referring to

#Alı̄ (“out of love for #Alı̄”) is unusual. Elsewhere, this pronoun is said
to refer to the māl (of which the righteous gives despite his love for it),
to the act of giving or to God (the righteous gives of his possessions
because he loves to do so, or out of love for God; see e.g. Tabar . ı̄, II,
pp. –; Zamakhsharı̄, I, p. ; Tabris
. ı̄, II, pp. –; Qurt. ı̄, II,
ub
p. ).
 Ibn Mas#ūd was also known as Ibn Umm #Abd after his mother,
Umm #Abd bint #Abd Wadd b. Sawā" b. Quraym b. Sāhila . of the tribe
of Hudhayl (see Ibn Sa#d, Tabaqāt,
. III, p. ; Ibn Hazm,
. Jamhara, p.
; Ibn #Abd al-Barr, Istı̄#āb, II, p. , no. ; cf. Hākim,
. Mustadrak,
II, pp. –, IV, p. , no. ; Jeffery, p. ). Of the six readings
attributed to him here, only two appear to be recorded on his authority
elsewhere: (i) bi-shayā.tı̄nihim (Q :); see Jeffery, p.  (also ascribed to
Ubayy and al-Sha#bı̄ [idem, p. ]; cf. the discussion in Tabar . ı̄, I, pp.
–); (ii) Wa-thūmihā (for wa-fūmihā [Q :], thūm being a dialectal
variation of fūm, and both meaning “wheat”; see Sijistānı̄, Gharı̄b, p.
, Lane, s.v. thūm); see Sprenger, Moh. ammad, III, p. xxxviii, note ;
 
GdQ, III, p. ; Jeffery, p. ; Tabar

. ı̄, I, p. ; Ibn Abı̄ Dāwūd, Mas. āh. if,
pp. , ; Māturı̄dı̄, I, p. ; Ibn Jinnı̄, I, p. ; Samarqandı̄, I, p. ;
Tha#labı̄, I, p. ; Māwardı̄, I, p. ; Zamakhsharı̄, I, p. ; Abū l-
Futūh,
. I, p. ; Ibn al-Jawzı̄, I, p. ; Lisān, s.v. fwm; Abū Hayyān,
. I, p.
; Suyūt.ı̄, Durr, I, p. . This reading is also ascribed to Ibn #Abbās
(Jeffery, p. ; Tabris
. ı̄, I, p. ; Rāzı̄, III, p. ), to Ubayy (Ibn al-Jawzı̄,
I, p. ) and to #Alqama (Jeffery, p. ; cf. Rāzı̄, III, p.  [ #an #Alqama #an
Ibn Mas #ūd]).
 Cf. #Askarı̄, Tafsı̄r, p.  (mā ajra"ahum #alā #amal yūjib #alayhim #adhāb
al-nār); Tabar
. ı̄, II, p.  (… ma #a #ilmihim bi-anna dhālika mūjib lahum sukh.t
allāh wa-alı̄m #iqābihi); Ibn Muhakkam,. I, p.  (mā ajra"ahum #alā l- #amal
alladhı̄ yudkhiluhum al-nār); #Ayyāshı̄, I, p. , no.  > Burhān, I, p. ,
no. ; Kulı̄nı̄, II, pp. –, no.  (al-Sādiq . on Q :: mā as. barahum
#alā fi #l mā ya #lamūn annahu yus. ayyiruhum ilā l-nār) > S. āfı̄, I, p. , Burhān, I,
p. , no. ; Tha#labı̄, II, p. ; Māwardı̄, I, p. ; Lisān, s.v. s. br (fa-mā
as. barahum #alā l-nār ay mā ajra"ahum #alā a#māl ahl al-nār). This is the only
tradition in KQ explicitly transmitted on the authority of a Sunnı̄ (ba#d.
al- #āmma).
 Mustadrak, VII, p. , no. . The reading preserved in ms. M

may be rendered yu.tawwaqūnahu or ya.t.tawwaqūnahu; both are attested
(see Ibn Jinnı̄, I, p. ; Tha#labı̄, II, p. ; Ibn #At.iyya, I, p. ;
Abū l-Futūh, . II, p. ; Qurt.ubı̄, II, pp. –; Abū Hayyān, . II, p.
; Lane, s.v. .tawwaqa; for the former reading see also Tabar . ı̄, II, pp.
, ,  [Ibn #Abbās, Sa#ı̄d b. Jubayr, Mujāhid]; Ibn al-Jawzı̄, I,
p.  [Abū Bakr, Ibn #Abbās]; idem, Nawāsikh, p.  [Ibn #Abbās];
#Ukbarı̄, p.  [wa-quri"a]; the word is unvocalized in Abū #Ubayd,
Fad. ā"il, II, pp. –, nos. –). #Ā"isha’s reading is given as either
yu.tawwaqūnahu (Tabar. ı̄, II, p. , Ibn Jinnı̄, I, p. ) or ya.t.tawwaqūnahu
(Abū Hayyān,
. II, p. ); in the printed edition of Samarqandı̄ (I, p.
) her reading is given as ya.tūqūnahu, but it is not clear whether
the vocalization was provided by al-Samarqandı̄ or by the editor. The
reading yu.tawwaqūnahu was rejected by al-Tabar . ı̄ (II, pp. , ) and
by Ibn al-Jawzı̄ (Nawāsikh, p. : hādhihi l-qirā"a lā yultafatu ilayhā). See
the discussion in Brockett, “Value”, pp. –. The tradition specifies
several categories of persons who are required to feed a needy person
for every day on which they do not fast. These categories include those
who have reached an extreme old age (al-fānı̄), those afflicted by #u.tāsh
(a disease that causes insatiable thirst) and young persons too weak to
 
partake of the sah. ūr (the last meal before daybreak). See in general al-
Hurr
. al-#Āmilı̄, Wasā"il, IV/, pp. –, nos. –. Cf. Ibn
Muhakkam,
. I, p.  (kāna rukhkhis. a fı̄hā li-l-shaykh al-kabı̄r wa-l- #ajūz al-
kabı̄ra idhā kānā lā yu.tı̄qān al-s. awm an yuf.tirā wa-yu.t #imā makān kull yawm
miskı̄nan).
 For the Shı̄#a as ulū l-albāb (“those possessed of understanding”)

see Bas. ā"ir, pp. – (bāb fı̄ l-a"imma annahum hum … wa-shı̄ #atuhum ulū
l-albāb) (most of these traditions are cited in Bih. ār, XXIV, pp. –
); Kulı̄nı̄, I, p. , nos. – (wa-shı̄ #atunā ulū l-albāb); Ibn al-Juhām.
> Najafı̄, p. , nos. –. For #Alı̄ and the other Imams as the gate
(al-bāb) (or as the gates leading to God, abwāb allāh) see e.g. Bas. ā"ir, pp.
–, nos. , ,  (in the chapter entitled fı̄ l-a"imma annahum h. ujjat allāh
wa-bāb allāh); Kulı̄nı̄, I, p. , no.  (in the chapter entitled inna l-a"imma
khulafā" allāh fı̄ ard. ihi wa-abwābuhu llatı̄ minhā yu"tā) > Burhān, I, p. ,
no. ; Ibn Bābawayh, I #tiqādāt, p.  = Fyzee, p.  (annahum abwāb
allāh) > Bih. ār, XXVI, p. , no. ; Ibn Shādhān, Mi"at manqaba, p.
 (manqaba no. ) (#Alı̄ as the bāb) > Ibn Tāwūs,
. Yaqı̄n, p.  > Bih. ār,
XXXVI, p. , no. ; #Āmilı̄, Mir"āt, p. ; Amir-Moezzi, Guide divin
(= Divine Guide), index, s.v. bāb (Allāh). The concept of the Imams as
abwāb is at times associated with Q : (wa-"tū l-buyūt min abwābihā);
see e.g. #Ayyāshı̄, I, p. , no.  (Sa#d < al-Bāqir) > Burhān, I, p. ,
no. , Bih. ār, II, p. , no. ; Ibn Jabr, Nahj, p. . A connection
between Q : and #Alı̄ as the bāb appears to be recorded only in KQ.
It is probably based on the phonetic similarity between al-albāb and
al-bāb. See *, .
 Fas. l, p. , ll. –. For this reading see Jeffery, pp. ,  (Ibn
Mas#ūd, Tal . ha. b. Mus.arrif [i.e. the Successor Abū Muhammad
. (or Abū
#Abdallāh) Tal . ha. b. Mus.arrif b. #Amr b. Ka#b al-Hamdānı̄ al-Yāmı̄ al-
Kūfı̄, d. /–; see Ibn al-Kalbı̄-Caskel, I, table , II, p. ;
Sam#ānı̄, Ansāb, XIII, p. ; Ibn al-Jazarı̄, I, p. , no. ; Ibn
Hajar,
. Tahdhı̄b, V, pp. –]); Abū Hayyān,
. II, p.  (Ibn Mas#ūd).
According to Abū #Ubayd (Fad. ā"il, II, p. , no. ), in Ibn Mas#ūd’s
reading the words yawm al-qiyāma appeared at the end of the verse. In
Samarqandı̄ (I, p. ), Tha#labı̄ (II, p. ), Māwardı̄ (I, p. ) and
Tabris
. ı̄ (II, p. ), yawm al-qiyāma is an exegetical gloss on lā yaqūmūna;
similarly in Abū l-Futūh, . II, p.  (rūz-i qiyāmat).
 
 Fas. l, p. , ll. –. Cf. Ibn #At.iyya, I, p.  > Qurt.ubı̄, III, p.
: wa-qad yūjad fı̄ sunbul al-qamh. mā fı̄hi mi"at h. abba wa-ammā fı̄ sā"ir al-
h. ubūb fa-akthar (“at times, an ear of wheat contains one hundred grains;
in other cereals there are more”).
 Cf. Qummı̄, I, p.  (to Q :–); #Ayyāshı̄, I, pp. –,

no. ; Najafı̄, p. , no. . According to these accounts, the Prophet
received the last two verses of Sūrat al-baqara directly from God during
the night of the mi #rāj. In KQ this point is underscored by the statement
that “there was no messenger (i.e. angel) between them”. On the merits
of reciting these two verses see e.g. Ibn al-Durays,
. Fad. ā"il, pp. –,
nos. –, p. , no. ; Qurt.ubı̄, III, pp. –; Suyūt.ı̄, Durr,
I, pp. – and the sources cited therein; Saleh, Formation, p. ,
note . The final two (or three) verses are occasionally referred to as the
khātima (or khawātı̄m) of Sūrat al-baqara; see e.g. Ibn al-Durays,
. Fad. ā"il,
p. , no. ; Samarqandı̄, I, p. ; Zamakhsharı̄, I, p. ; Suyūt.ı̄,
Durr, I, p. ; DC, art. “Prières dans le Coran” (Michel Cuypers). For
mushāfaha see also .
 Fas. l, p. , ll. –. For mukhrajāt see . According to this tradi-
tion, the beginning of Q : concerning the testament (was. iyya) was
abrogated by the “inheritance verse(s)” (āyat al-mawārı̄th or āyat al-farā"id. ,
i.e. Q :– or Q :), while the next part, concerning the “pro-
vision for a year”, was abrogated by Q :, which prescribes four
months and ten nights as the waiting period ( #idda) of the widow. See
also Muqātil, I, p. ; Ibn Wahb, Jāmi #/#Ulūm, p.  (fol a l. –fol
b l. ); Tabar
. ı̄, II, pp. –; Samarqandı̄, I, p. ; Tha#labı̄, II,
p. ; Tabris
. ı̄, II, pp. –; Rāwandı̄, Fiqh, II, p. ; Lisān, s.v. mt #
(from al-Azharı̄); Abū Hayyān,
. II, pp. –; Suyūt.ı̄, Itqān, III, p. .
Cf. Nu#mānı̄, Tafsı̄r, pp. – and the discussion in Powers, Studies, pp.
–, –. For the view that (part of) Q : was abrogated
by Q : see also Zuhrı̄, Nāsikh, pp. –; Abū #Ubayd, Nāsikh, p.
; Ibn Muhakkam,
. I, p. ; Sa#d b. #Abdallāh, Nāsikh, p. ; Ibn Abı̄
Hātim,
. II, p. , no. ; Nah. hās, . Nāsikh, pp. –; Hibat Allāh,
Nāsikh, p. ; Māwardı̄, I, p. ; Abū l-Futūh, . I, p. , II, pp. –;
Ibn al-Jawzı̄, Nawāsikh, pp. –. Some exegetes comment on the fact
that Q : (the abrogating verse) appears at an earlier point in the
text than Q : (the abrogated verse). Thus Hibat Allāh (Nāsikh, p.
) and Ibn al-#Atā"iqı̄ (Nāsikh, p. ) note that this is one of only two
such occurrences in the Qur"ān; and al-Tabris . ı̄ observes that Q :
 
abrogates Q : “even though it precedes the latter in the recita-

tion” (wa-in kānat mutaqaddima fı̄ l-tilāwa #alayhi) (II, p. ; similarly Ibn
Muhakkam,
. I, p. , Māturı̄dı̄, II, p.  [wa-in kānat muqaddama fı̄ l-
dhikr], Abū l-Futūh, . II, p. ). Sa#d b. #Abdallāh cites these two verses
in a chapter in which he argues that the original arrangement (ta"lı̄f ) of
the Qur"ān followed a chronological order, and that the Qur"ān as we
have it deviates from this order. The fact that Q : precedes Q :
proves that the present position of these verses is different from what it
was in the original text (Nāsikh, pp. –; similarly S. āfı̄, I, pp. , ,
. #Alı̄’s copy of the Qur"ān is reported to have followed the chrono-
logical order [fa-minhum man rattabahā #alā l-nuzūl wa-huwa mus. h. af #Alı̄];
see Suyūt.ı̄, Itqān, I, p. ; idem, Tanāsuq, p. ; Sprenger, Moh. ammad,
III, p. xliv, note ; Goldziher, Richtungen, pp. –; Jeffery, pp. –
). Cf. *.
 Mustadrak, XIV, p. , no. , p. , no. . The sentences
which include a citation of Q : and Q : may be an interpo-
lation. For the beginning see #Ayyāshı̄, I, p. , no.  (Ibn Muskān
< Abū Bas.ı̄r < ah. aduhumā, i.e. al-Bāqir or al-Sādiq). > Bih. ār, CIII, p.
, no. ; #Ayyāshı̄, I, p. , no.  (Yūnus < al-Sādiq) . > Burhān,
I, p. , no. . For the abrogation of the “bequest verses” (Q :,
:) by the “inheritance verse(s)” see Coulson, Succession, p. ; Pow-
ers, Studies, pp. –. See also Zuhrı̄, Nāsikh, p. ; Muqātil, I, p. 
(Q : abrogated by Q :); Abū #Ubayd, Nāsikh, pp. – (with
Burton’s commentary, pp. – of the English section); Tabar . ı̄, II,
pp. – (citing views for and against abrogation); Māturı̄dı̄, II, pp.
–; Nah. hās, . Nāsikh, p.  (Mujāhid states that Q : is abrogated
by Q :); Samarqandı̄, I, p. ; Zamakhsharı̄, I, p. ; Suyūt.ı̄, Itqān,
III, p. . Al-Tabris . ı̄ (II, p. ) defends the position that Q : is not
abrogated (wa-huwa l-s. ah. ı̄h. #inda l-muh. aqqiqı̄n min as. h. ābinā); and this is also
the position of al-Rāwandı̄ (Fiqh, II, pp. –, ), Ibn Idrı̄s (Sarā"ir,
III, p. ), Ibn al-#Atā"iqı̄ (Nāsikh, pp. –) and al-Ardabı̄lı̄ (Zubda, pp.
–). Al-Barā" b. Ma#rūr, who died one month before the Prophet
emigrated to Medina, asked to be buried facing the Prophet (see Ibn
Bābawayh, #Ilal, p. , no. ). He also bequeathed to him one third of
his estate (see EI 2, art. “al-Barā" b. Ma#rūr” [K.V. Zetterstéen]; Powers,
Studies, p. ), and this became the accepted custom (sunna) (Kulı̄nı̄, III,
pp. –, no. ; Ibn Bābawayh, Faqı̄h, IV, p. , no. ; idem,
Khis. āl, p. , no.  > Bih. ār, LXXXI, pp. –, no. ). The term
s. āh. ib hādhā l-amr may refer to the Imam (as in the tradition cited here)
 
or to the Mahdı̄ (though he is more usually known as s. āh. ib al-amr). The

Imam is said to be entitled to a maximum of one third of the estate,
the minimum being either one ninth (thulth al-thulth; see #Ayyāshı̄, I, p.
, no.  [Samā#a < al-Sādiq]
. > Bih. ār, CIII, p. , no. ) or one
sixth (adnāhu l-suds wa-aktharuhu l-thulth; see #Ayyāshı̄, I, p. , no. 
[#Ammār b. Marwān < al-Sādiq]
. > Bih. ār, CIII, p. , no. ). Trans-
lation of the final sentence: “The minimum (to which the Imam is enti-
tled) is one third of one third (i.e. one ninth) of the estate; the rest is
disposed of according to the wishes of the testator (up to the limit of
one third of the estate)”.
 Cf. Bas. ā"ir (missing from the printed edition) > Burhān, I, p. ,
no. , Huwayz
. ı̄, I, p. , no. ; #Ayyāshı̄, I, p. , no.  > Burhān,
I, p. , no. , Huwayz
. ı̄, I, p. , no. . In these sources the words
qā"iman bi-l-qis.t are said to refer to the Imam.
 Since no qirā"a appears to be cited here, it can be taken that

the ending of this tradition is missing. The original text may well be
identical with Bas. ā"ir, p. , no. , which has the same isnād as KQ ;
here the rāsikhūn fı̄ l- #ilm (those firmly rooted in knowledge) are the
Prophet and the Imams. For similar traditions (in all of which Burayd
b. Mu#āwiya cites the Imam’s interpretation of Q :) see Bas. ā"ir, p. ,
no.  (Burayd b. Mu#āwiya < ah. aduhumā [i.e. al-Bāqir or al-Sādiq]) . >
Bih. ār, XXIII, p. , no. ; Qummı̄, I, pp. – > Burhān, I, p. ,
no. ; #Ayyāshı̄, I, p. , no.  (Burayd b. Mu#āwiya < al-Bāqir) >
Burhān, I, p. , no. ; Kulı̄nı̄, I, p. , no.  > Burhān, I, p. , no. .
See further Bar-Asher, Scripture, p. .
 Fas. l, p. , ll. –. Cf. Qummı̄, I, p.  > S. āfı̄, I, p. ,
Bih. ār, XIX, p. , no. , Huwayz
. ı̄, I, p. , no. ; #Ayyāshı̄, I, p.
, no.  (Rib#ı̄ and Har . ı̄z [not . ı̄z; cf. *] < al-Sādiq)
b./ #an Har .
> S. āfı̄, I, p. , Burhān, I, p. , no. , Bih. ār, XIX, p. , no. .
For the reading wa-antum d. u #afā" see also Jeffery, p.  (Ubayy); Sa#d
b. #Abdallāh, Nāsikh, p. ; Tabris
. ı̄, IV, p.  (ba#d. al-s. ādiqı̄n); Goldziher,
Richtungen, p. ; Bar-Asher, “Readings”, p. , with notes , ; idem,
Scripture, p. ; Kohlberg, “Praise”, p. , note . Cf. the reading wa-
la-qad nas. arakum allāh bi-Badr bi-sayf #Alı̄ wa-antum adhilla which Abū Bakr
Ibn al-Anbārı̄ (d. /) cites from an anonymous “deviator from the
community” (zā"igh zāgha #an al-milla) (Qurt.ubı̄, I, pp. , ). See .
 
 See #Ayyāshı̄, I, p. , nos.  (Abū Bas.ı̄r < al-Sādiq) . (> Hu-
.
wayzı̄, I, p. , no. ),  (#Abdallāh b. Sinān < al-Sādiq), . both
> S. āfı̄, I, pp. –, Burhān, I, p. , nos. –, Bih. ār, XIX, p. ,
no. . For the reading wa-antum qalı̄l see also Bar-Asher, “Readings”, p.
, with note ; Kohlberg, “Praise”, p. , note . See .
 Fas. l, p. , l. . For this reading see Sa#d b. #Abdallāh, Nāsikh,
p. ; Qummı̄, I, pp. ,  > S. āfı̄, I, pp. –, , Burhān, I, p.
, no. , Huwayz
. ı̄, I, pp. –, no. ; #Ayyāshı̄, I, p. , no. 
(Hammād
. b. # Īsā < unidentified transmitter < al-Sādiq,
. as qirā"at #Alı̄)
> S. āfı̄, I, p. , Burhān, I, p. , no. , Bih. ār, XXIV, p. , no. ;
Nu#mānı̄, Tafsı̄r, p. ; Goldziher, Richtungen, pp. –; Kohlberg,
“Qur"ān”, p. ; Bar-Asher, “Readings”, p. ; idem, Scripture, p. ;
Cook, Commanding Right, p. . Cf. .
 Fas. l, p. , ll. –. Cf. Sa#d b. #Abdallāh, Nāsikh, p. , where
al-Sādiq
. declares that God revealed the verse as follows: laysa laka
min al-amr shay" an yatūba #alayhim aw tu #adhdhibahum fa-innahum zālimūn. .
In #Ayyāshı̄, I, p. , no.  (al-Jarmı̄ < al-Bāqir) > S. āfı̄, I, p. ,
Burhān, I, p. , no. , Huwayz. ı̄, I, p. , no. , al-Bāqir recites
the verse as follows: laysa laka min al-amr shay" an yatūba/tatūba #alayhim aw
yu #adhdhibahum/tu#adhdhibahum (variant: in yatub #alayhim aw tu#adhdhibhum/
yu #adhdhibhum) fa-innahum zālimūn.
. In contrast, the version in Nu#mānı̄,
Tafsı̄r, p.  > Fas. l, p. , ll. – is identical with the #Uthmānic codex,
but with the addition of li-āl Muh. ammad after zālimūn. . See .
Isnād: #Aı̄ -Jı̄: Abū l-Hasan
. #Al ı̄ b. al- Hasan
. b. Muhammad
. al-
Tā
. .t arı̄ al-Jarm ı̄, a Kūfan transmitter from al-Kā zim
. (Quhpā" ı̄, IV, pp.
–; Ardabı̄lı̄, I, pp. –; Modarressi, Crisis, p. , note ).
 Fas. l, p. , ll. –. For this reading see #Ayyāshı̄, I, pp. –,
no.  (Abū #Amr al-Zubayrı̄ < al-Sādiq) . > Burhān, I, p. , no. ,
Huwayz
. ı̄, I, p. , no. ; Tūs
. ı̄, Amālı̄, I, p.  (Ibrāhı̄m b. #Abd al-
Samad
. < al-Sādiq:
. hākadhā unzilat) > Burhān, I, p. , no. ; Tabar
. ı̄,
Bishāra, p. ; Bar-Asher, “Readings”, pp. –. Cf. Tisdall, p. 
(“… and the family of Mohammed and his seed”). Tisdall’s readings
(given in translation only) are based on a manuscript of the Qur"ān
discovered in Bankipur in  (see idem, p. ). See .
Isnād: A̄ K̄ -Q̄: . Abū Khālid Yazı̄d al-Qammāt., a
Kūfan transmitter from al-Bāqir and al-Sādiq . (Modarressi, TS, p. ).
 
 Fas. l, p. , ll. –. Cf. Furāt, I, p. , no.  (Humrān . < al-
Bāqir) (udkhila h. arf makān h. arf ; referred to in Kohlberg, “Qur"ān”, p.
); #Ayyāshı̄, I, p. , no.  (Hishām b. Sālim < al-Sādiq:
. fa-wad. a #ū
’sman makāna ’sm) > S. āfı̄, I, p. , Burhān, I, p. , no. . For this
reading see also Jeffery, p.  (Ibn Mas#ūd); Tha#labı̄ > Fas. l, p. ,
ll. – (the codex of Ibn Mas#ūd; in the printed edition of Tha#labı̄
[III, p. ], the verse is cited as in the #Uthmānic codex); Bar-Asher,
“Readings”, p.  (“Some sources read wa-āl Muh. ammad instead of
wa-āl #Imrān”). Cf. Haskān
. ı̄, I, pp. –, nos. –; Modarressi,
“Debates”, pp. , . According to anon., Alqāb (p. ), al-Tūs . ı̄ (II,
p. ) and al-Tabris
. ı̄ (III, p.  > Huwayz
. ı̄, I, p. , no. ), the
reading of the ahl al-bayt was wa-āl Muh. ammad #alā l- #ālamı̄n; it is not
clear whether the reading to which they refer is the one with wa-āl
#Imrān (as in , ) or without it (as in ).
 Fas. l, p. , ll. –. For this tradition see #Ayyāshı̄, I, p. ,
no.  (Ayyūb < al-Sādiq)
. > S. āfı̄, I, p. , al-Hurr
. al-#Āmilı̄, Ithbāt, III,
p. , no.  (Abū Ayyūb < al-Sādiq), . Burhān, I, p. , no. , Bih. ār,
XXIII, p. , no. ; cf. Qummı̄, I, p.  (fa-asqa.tū āl Muh. ammad min
al-kitāb) > Huwayz
. ı̄, I, p. , no. . See .
Isnād: A̄ A̄ -K̄: Abū Ayyūb Ibrāhı̄m b. #Īsā/#Uth-
mān/Ziyād al-Kharrāz/al-Khazzāz, a Kūfan transmitter from al-Sādiq .
and al-Kāzim . (Modarressi, TS, pp. –). In ms. L, al-Nūrı̄ cor-
rected the name to Ayyūb al-Hurr . (for whom see Modarressi, TS, pp.
–), and quoted this latter name in the Fas. l. Two considerations
may have led him to make this emendation: (i) he clearly realized that
“al-H-rām”
. in ms. L is an error; (ii) he may have relied on the parallel
tradition in #Ayyāshı̄, which is cited in most versions on the authority
of Ayyūb. Both points are, however, problematic: (i) according to ms.
M (which was not available to al-Nūrı̄), “al-H-rām” . is an error for al-
Kharrāz, not for al-Hurr; . (b) in the version of #Ayyāsh ı̄ cited in the
Ithbāt, the name appears as Abū Ayyūb, and this may well be the cor-
rect form. This possibility is reinforced by the fact that Abū Ayyūb is
known to have transmitted to Dāwūd b. al-Nu#mān (see e.g. Ardabı̄lı̄,
I, p. ), and this is probably also the case in the tradition cited by
al-Sayyārı̄.
 Cf. al-Bāqir’s explication of ghayr al-islām as ghayr al-taslı̄m li-wa-

lāyatinā (Ibn Shahrāshūb, Manāqib, IV, p.  > Bih. ār, XXIII, p. ,
no. ). For the replacement of the fourth form of the root slm by the
second form see *.
 
Isnād: #U . #A -#Aı̄: Abū Haf . s. #Umar b. #Abd al-#Azı̄z

b. Abı̄ Yasār known as Zuhal, . a Bas. ran transmitter from al-Kāzim .
(Quhpā"ı̄, IV, p. ; Ardabı̄lı̄, I, p. ).—Y̄: Yūnus b. Zabyān, .
a Kūfan transmitter from al-Sādiq,. accused of extremism (ghuluww)
(Quhpā"ı̄, IV, pp. –; Ardabı̄lı̄, II, pp. –; Modarressi, TS,
p. ). Khaybarı̄ and Yūnus b. Zabyān. are recorded as transmitting
jointly from al-Sādiq
. (Kulı̄nı̄, I, p. , no. ). More usually, however,
Khaybarı̄ transmits from Yūnus b. Zabyān
. (Ardabı̄lı̄, I, p. ); the text
of KQ should therefore perhaps be emended to al-Khaybarı̄ #an Yūnus.
For the corruption of al-Khaybarı̄ to al-Himyar . ı̄ (as in the manuscripts
of KQ ) see  .
*
 Fas. l, p. , l. .
 Fas. l, p. , ll. –. Al-Kishshı̄ (pp. – > Quhpā"ı̄, I, pp.
–, Bih. ār, L, pp. –, no. ) has preserved a lengthy rescript
(tawqı̄#) which the eleventh Imam al-Hasan . al-#Askarı̄ sent to his disci-
ple Ishāq
. b. Ismā# ı̄l al-N ı̄sābūrı̄ (cf. Hussain, Occultation, p. ; *). In
this text (partially quoted in Ibn Shu#ba, Tuh. af, pp. – > Bih. ār,
LXXVIII, pp. –, no. ; Ibn Bābawayh, #Ilal, pp. –, no. 
> Bih. ār, XXIII, pp. –, no. ), the Imam cites Q : and Q :
in the versions recorded at  and  respectively (Kishshı̄, p. 
> Quhpā"ı̄, I, p. , Bih. ār, L, p.  [Q :]; Kishshı̄, p.  >
Quhpā"ı̄, I, p. , Bih. ār, L, p.  [Q :, without ilayhi in the Bih. ār];
Ibn Bābawayh, #Ilal, p.  [Q :]; in the text as recorded in Ibn
Shu#ba [at p. ], only Q : is cited in its Shı̄#ı̄ version). Each of
these two traditions in KQ carries the isnād: Ish. āq b. Ismā #ı̄l #anhu, where
#anhu appears to refer to the Imam mentioned in the previous tradi-
tion, namely al-Sādiq
. (this is in fact how al-Nūrı̄ interprets it, incor-
porating al-Sādiq’s
. name in the text of the Fas. l). As can be seen from
Kishshı̄, however, the Imam in question is al-Hasan . al-#Askarı̄. Since
the eleventh Imam is never cited in KQ, the possibility that  and 
are interpolations cannot be ruled out. In Kishshı̄, the sentence tamām
al-ni #ma dukhūl al-janna (“the perfection of [God’s] favour is entry to Par-
adise”) appears towards the beginning of the rescript (with dukhūluka
instead of dukhūl), considerably earlier than the citation of Q : and
without any connection to it. Al-#Ayyāshı̄ (I, p. , no.  [Hishām b.
Sālim < al-Sādiq]
. > Burhān, I, p. , no. , Bih. ār, XXXVII, p. ,
no.  [ending]) reproduces this utterance as a commentary on Q :
(al-yawm akmaltu lakum dı̄nakum wa-atmamtu #alaykum ni #matı̄). The Prophet
 
is similarly said to have defined tamām al-ni #ma as al-khalās. min al-nār
wa-dukhūl al-janna (Ibn Bābawayh, Ma#ānı̄, p. , no. ).
Isnād: I. ̄ . I̄#ı̄: Ishāq
. b. Ismā#ı̄l al-Nı̄sābūrı̄, a disciple of al-
Hasan
. al-#Askarı̄ (Quhpā"ı̄, I, p. ; Ardabı̄lı̄, I, p. ).
 Fas. l, p. , ll. –. Cf. Jeffery, p.  (sa-yu.tawwaqūn min al-zakāt
[sic] as the reading of Ubayy; the words mā bakhilū bihi should be added
after sa-yu.tawwaqūn); Kulı̄nı̄, III, p. , no. , p. , no.  (min al-
zakāt appears as a gloss) > S. āfı̄, I, p. , Huwayz
. ı̄, I, p. , no. 
(and see al-Nūrı̄’s comment at Fas. l, p. , ll. –); Ibn Bābawayh,
#Iqāb, p. , no.  ( #iqāb māni # al-zakāt). Ibn Bābawayh reproduces a
longer version of the tradition in KQ, with the isnād: Sa#d b. #Abdallāh <
Ya#qūb b. Yazı̄d < Muhammad
. b. Abı̄ #Umayr < #Abdallāh b. Muskān
< Muhammad
. b. Muslim < al-Bāqir. Here, however, min al-zakāt is a
gloss.
 Fas. l, p. , ll. –. In the #Uthmānic codex the words bi-l-
bayyināt wa-l-zubur appear in the following verse, that is, Q :.
Isnād: A̄ T. ̄: Abū Tālib
. al-Azdı̄ al-Sha#rānı̄, a Bas.ran trans-
mitter from students of al-Sādiq. (Modarressi, TS, p. ).—Y̄:
he is probably Yūnus b. Bakkār (for whom see Khū"ı̄, XXI, p. ,
no. ). He appears in a single tradition in Kulı̄nı̄ (I, p. , no. 
> Bih. ār, XXIII, p. , no. : … al-Barqı̄ < his father < Abū Tālib
. <
Yūnus b. Bakkār < his father < Jābir < al-Bāqir).
 Fas. l, p. , ll. –. See EI 2, art. “Radj#a” (E. Kohlberg). Cf.
Jeffery, p. , where some authorities ascribe the reading wa-manshūra
(read thus for mansūra) to Ubayy. A longer version of this tradition (isnād:
Muhammad
. b. al-Husayn
. b. Abı̄ l-Khat.t.āb < Muhammad
. b. Sinān <
#Ammār b. Marwān < al-Munakhkhal b. Jamı̄l < Jābir b. Yazı̄d < al-
Bāqir; see *) is recorded in Hill
. ı̄, Mukhtas. ar, p.  > Bih. ār, LIII, p. ,
no. . See .
 Fas. l, p. , l. –p. , l. . For this tradition see Sa#d b.
#Abdallāh, Nāsikh, p.  > Fas. l, p. , ll. –; #Ayyāshı̄, I, p. , no. 
(but with the isnād Muhammad
. b. Yūnus < unidentified transmitter <
al-Bāqir) > Bih. ār, VI, p. , no.  (for wa-mabshūra read wa-manshūra),
Burhān, I, p. , no. , Huwayz
. ı̄, I, p. , no. . See .
 
 Fas. l, p. , ll. –. Both antum khayr a"imma and kuntum khayr
a"imma (see ) are attested as Shı̄#ı̄ readings. In the Qumm, /
– edition of #Ayyāshı̄ (I, p. , no.  [Abū Bas.ı̄r]), the
reading given is kuntum khayr a"imma, and this is also the reading in
al-Hurr
. al-#Āmilı̄, Ithbāt, III, p. , no.  and Huwayz . ı̄, I, p. ,
no. , both citing #Ayyāshı̄; yet the reading cited from #Ayyāshı̄ in S. āfı̄
(I, p. ), in Burhān (I, p. , no. ), in Bih. ār (XXIV, p. , no. ) and
in Fas. l (p. , ll. –) is antum khayr a"imma. In these sources, there is
no discussion of the reasons for reading either antum or kuntum. Scholars
(both Sunnı̄ and Shı̄#ı̄) who adhere to the #Uthmānic codex naturally
reject the reading antum, while offering various explanations as to why
the text has kuntum and not antum. See Māwardı̄, I, p. ; Rāwandı̄,
Fiqh, I, pp. –; #Ukbarı̄, p. ; cf. Rad. ı̄, Haqā"iq, . pp. –;
Ibn Shahrāshūb, Mutashābih, II, p. . See also Paret, Kommentar, p.
.
Isnād: I A: Abū Ja#far Muhammad . b. Aslam al-Jabalı̄ al-
Tabar
. ı̄, a Kūfan transmitter from al-Ridā. . His kitāb was transmit-
ted by Muhammad . b. #Alı̄ (Quhpā"ı̄, V, pp. –; Ardabı̄lı̄, II, p.
). On occasion al-Sayyārı̄ transmits from him directly (e.g. ; Ibn
Bābawayh, Khis. āl, p. , no. ; Tūs . ı̄, Istibs. ār, I, p. , no. ).
 Fas. l, p. , l. . See #Ayyāshı̄, I, p. , no.  (Hab . ı̄b al-
Sijistānı̄ < al-Bāqir) > Burhān, I, pp. –, no. , Bih. ār, XV, p.
, no. , Huwayz
. ı̄, I, p. , no. ; partially cited in S. āfı̄, I, p. ,
#Āmilı̄, Mir"āt, p. . Elsewhere, al-Sādiq . is said to have added the word
umam as an exegetical gloss (Tūs . ı̄, II, p. ; Tabris
. ı̄, III, p. ; idem,
Jawāmi #, I, p. ). Cf. Rad. ı̄, Haqā"iq,
. p.  (… fa-kāna khi.tāb al-anbiyā"
bi-mā yajūz dukhūl umamihim ma#ahum fı̄hi khi.tāban li-l-umam ma #ahum); Ibn
Shahrāshūb, Mutashābih, I, p.  (bal yakūn ma#nāhu akhadha mı̄thāq umam
al-nabiyyı̄n); Rāzı̄, VIII, p. . A different reading is recorded on the
authority of Ibn Mas#ūd: wa-idh akhadha llāh mı̄thāq alladhı̄na ūtū l-kitāb
(Jeffery, p. ; Tabar
. ı̄, III, p. ; Māturı̄dı̄, II, p. ; Rad. ı̄, Haqā"iq,
.
p. ; Zamakhsharı̄, I, p. ); this was also the reading of Ubayy,
Mujāhid and al-Rabı̄# b. Khuthaym (Jeffery, pp. , , ; Tabar . ı̄,
III, p. ; Zamakhsharı̄, I, p.  [Ubayy]) (cf. Q :). Mujāhid is
said to have maintained that Q : as recorded in the #Uthmānic
codex is a result of scribal error (huwa kha.ta" min al-kātib) (Tabar . ı̄, III,
p. , Māturı̄dı̄, II, p. ); this is reminiscent of al-Bāqir’s statement
in KQ. See in general DC, art. “Pacte prééternel” (Geneviève Gobillot).
Cf. , .
 
Isnād: The name Ibrāhı̄m b. Mahbūb . found in the manuscripts is

unknown; in contrast, the isnād Ibn Mahbūb . (i.e. al-Hasan
. b. Mahbūb,
.
for whom see  ) < Hishām b. Sālim is quite common. “Ibrāhı̄m”
*
was probably inserted by a copyist.—H . ı̄ -S̄ı̄: Hab

. ı̄b b. al-
Mu#allā al-Sijistānı̄, a Khārijı̄ who embraced Imāmı̄ Shı̄#ism and was
a transmitter from Zayn al-#Ābidı̄n, al-Bāqir and al-Sādiq
pp. , ; Ardabı̄lı̄, I, p. ).
 Cf. Qummı̄, I, p. , #Ayyāshı̄, I, p. , no. , both > S. āfı̄, I,
p. ; Najafı̄, pp. –, nos. –, partially cited in #Āmilı̄, Mir"āt,
p. . The words bi-Muh. ammad wa-la-tans. urunna #Aliyyan do not appear
to be recorded elsewhere as a qirā"a; they may be a gloss. For the
expression wa-la-yuh. sharunna … li-amı̄r al-mu"minı̄n cf. Q : (wa-h. ushira
li-Sulaymān junūduhu). Al-karra is synonymous with al-raj #a (cf. EI 2, art.
“Radj#a” [E. Kohlberg]). Cf. , .
 Fas. l, p. , ll. –. The word min found in the manuscripts
would only make sense as a reading of Q : if it were preceded by
al-mı̄thāq or mı̄thāqan; no such reading is recorded. Alternatively, min
umam could be an otherwise unattested variant reading of Q : (wa-
idh akhadhnā min al-nabiyyı̄n mı̄thāqahum). Yet it seems best to assume that
min is a copyist’s error for mı̄thāq. Such an error could have arisen by
mı̄thāq being written without an alif (as in the standard Egyptian text)
and without diacritical marks. Cf. , .
 This is evidently an exegetical tradition on Q :, the verse

itself having been omitted from the manuscripts. Translation: “By God,
it is through us that He saved you from it (i.e. from Hell), so do not
throw yourselves into it by your sins”. For a Shı̄#ı̄ qirā"a of this verse see
Kulı̄nı̄, VIII, p. , no.  (fa-anqadhakum minhā bi-Muh. ammad).
 Fas. l, p. , ll. –. For this tradition see #Ayyāshı̄, I, p. ,
no.  (Yūnus b. Zabyān. < al-Sādiq)
. > S. āfı̄, I, p. , Burhān, I, p. ,
no. , Bih. ār, XCVI, p. , no. , Fas. l, p. , l. ; Kulı̄nı̄, VIII, p.
, no.  > S. āfı̄, I, p. , Burhān, I, p. , no. , Bih. ār, XCII, p. ,
no. , Huwayz
. ı̄, I, p. , no. , Fas. l, p. , ll. –; Ibn Tāwūs,
.
Sa#d, p.  (from a mujallad #atı̄q; see Kohlberg, Muslim Scholar, p. ,
no. ) > Fas. l, p. , ll. –. The transmitter in all of these sources
is Yūnus b. Zabyān,
. and the reading is lan tanālū l-birr h. attā tunfiqū mā
tuh. ibbūn; al-khayr for al-birr is only attested in ms. M (cf. Q :: lam
 
yanālū khayran). For al-birr glossed as al-khayr alladhı̄ yustah. aqqu bihi l-ajr
see Ibn al-Jawzı̄, I, p.  (from Abū Rawq). Cf. Jeffery, pp. ,  (Ibn
Mas#ūd and Ubayy read ba#d. mā for mimmā).
 Fas. l, p. , l. . See #Ayyāshı̄, I, pp. –, no.  (al-Husayn .
b. Khālid < Abū l-Hasan. al-Awwal [i.e. Mūsā al-Kāzim])
. (but reading
thumma l-imām for wa-l-a"imma) > S. āfı̄, I, p. , Burhān, I, pp. –,
no. , Bih. ār, II, p. , no. , LXVIII, p. , LXX, pp. –. For
this reading (but with thumma l-imām) see Tūs . ı̄, II, pp. – > Fas. l, p.
, ll. –; Tabris
. ı̄, IV, p. ; Bar-Asher, “Readings”, p. . In KQ
the qirā"at #Alı̄, representing the correct text, is contrasted with qirā"at
Zayd, which is here identical with the #Uthmānic codex. For a similar
juxtaposition between the readings of #Alı̄ and Zayd (i.e. Zayd b. #Alı̄)
see * (to Q :); noted by Bar-Asher, “Readings”, p. , note ,
p. , note . Cf. , , , , , .
Isnād: -H
. . K̄: al-Husayn
. b. Khālid al-Sayraf
. ı̄, a trans-
mitter from al-Kāzim . and al-Ridā . (Quhpā"ı̄, II, p. ; Ardabı̄lı̄, I, pp.
–).
 Mustadrak, VIII, p. , no. . Cf. #Alı̄ b. Ja#far, Masā"il, p. ,
no. ; Kulı̄nı̄, IV, pp. –, no. ; Tūs . ı̄, Tahdhı̄b, V, p. , no. 
(all going back to al-Kāzim);
. S
. āfı̄, I, p. . Cf. Ibn Abı̄ Hātim,
. III, p.
, no. ; Samarqandı̄, I, p. ; Rad. ı̄, Haqā"iq, . pp. –. Cf.
.
Isnād: M.̄ . -#A̄: Abū l-Husayn . Mans.ūr b. al-#Abbās al-
Rāzı̄, a Baghdādı̄ (or Kūfan) transmitter from al-Jawād and al-Hādı̄
(Quhpā"ı̄, VI, p. ; Ardabı̄lı̄, II, p. ).—#A . S#ı̄: #Amr b.
Sa#ı̄d al-Madā"inı̄ al-Sābāt.ı̄, a transmitter from al-Ridā . (Quhpā"ı̄, IV,
p. ; Ardabı̄lı̄, I, pp. –).—A̄ #U -M̄"ı̄: a trans-
mitter from al-Bāqir and al-Sādiq . (Ardabı̄lı̄, II, p. ).—S̄
. K̄: he may be Abū l-Rabı̄# al-Aqt.a# Sulaymān b. Khālid b.
Dihqān b. Nāfila, a Kūfan transmitter from al-Bāqir and al-Sādiq . who
participated in Zayd b. #Alı̄’s revolt against the Umayyads in /
and lost an arm in the fighting (Modarressi, TS, pp. –). The
problem is that Sulaymān predeceased al-Sādiq . and so could hardly
have addressed al-Kāzim . (unless it is assumed that the conversation
took place before al-Kāzim . succeeded his father as Imam). Alterna-
tively, the reference could be to Sulaymān b. Khālid al-Khat.t.āb/Ha . t.-
t.āb, whom al-Tūs
. ı̄ mentions as a transmitter from al-Kā zim
. (Rijāl, p.
, no. ). No isnād with his name appears to be attested.
 
 Mustadrak, VIII, pp. –, no. . See Kulı̄nı̄, IV, p. ,
nos. ,  > al-Hurr . al-#Āmilı̄, Wasā"il, V, pp. –, nos. , .
Ibn Bābawayh maintains that people of means (ahl al-jida) are under an
obligation (farı̄d. a) to go on the pilgrimage annually (#Ilal, p. , no. );
al-Tūs
. ı̄ holds a different view (see Tahdhı̄b, V, pp. –). For a definition
of mudmin al-h. ajj (“addicted to the pilgrimage”) similar to that found in
KQ see Kulı̄nı̄, IV, p. , no. : “a pilgrimage addict is someone who
goes on a pilgrimage whenever he finds a way there, just as a wine
addict is someone who imbibes wine whenever he finds it” (mudmin al-
h. ajj alladhı̄ idhā wajada l-h. ajj h. ajja kamā anna mudmin al-khamr alladhı̄ idhā
wajadahu sharibahu). According to another definition, mudmin al-h. ajj is a
person who goes on a pilgrimage for three consecutive years, whether
or not he subsequently goes on a fourth h. ajj (see Kulı̄nı̄, IV, p. ,
no. ; Ibn Bābawayh, Faqı̄h, II, p. , no. ; idem, Khis. āl, p. ,
no. ; Fattāl, Rawd. a, p. ). Cf. .
Isnād: #Aı̄ . M̄: Abū l-Hasan . #Alı̄ b. Mahziyār al-Ahwāzı̄, a
transmitter from al-Ridā, . al-Jawād and al-Hādı̄ (Quhpā"ı̄, IV, pp. –
; Ardabı̄lı̄, I, pp. –; Modarressi, Crisis, p. , note ).
 Fas. l, p. , ll. –. Cf. #Ayyāshı̄, I, p. , nos. – > Burhān,
I, p. , nos. –, Bih. ār, XIV, p. , no. . In KQ, wa-’rka #ı̄ of
the #Uthmānic codex is attested only in the margin of ms. L as an
emendation of al-Nūrı̄. The version of Q : given in KQ (whether
with wa-’rka #ı̄ or without it) does not appear to be attested elsewhere.
#Ayyāshı̄’s text is wa-’sjudı̄ wa-’rka #ı̄ shukran li-llāh (> Huwayz
. ı̄, I, p. ,
no. ); Qummı̄, I, p.  (> Burhān, I, p. , no. ) has wa-’rka #ı̄ wa-
’sjudı̄, while Ubayy’s reading is recorded as wa-’rka #ı̄ shukran li-llāh ma #a
l-rāki #ı̄n (Jeffery, p. ). Shukran li-llāh may in fact be an exegetical gloss
(cf. Tabris
. ı̄, III, p. : wa-qı̄l ma #nāhu wa-’sjudı̄ li-llāh shukran). Al-Nūrı̄
(Fas. l, p. , l. –p. , l. ) raises the possibility that the words #inda
wilādatihā in KQ constitute a reading of Q : but, on the basis of the
parallel tradition from #Ayyāshı̄, tends to conclude that they are a gloss.
Isnād: Z̄ . S̄: Abū l-Husayn . Ziyād b. Sūqa al-Bajalı̄ al-
Jarı̄rı̄ al-Kūfı̄, a transmitter from Zayn al-#Ābidı̄n, al-Bāqir and al-Sādiq .
(Quhpā"ı̄, III, pp. –; Ardabı̄lı̄, I, p. ).
 Fas. l, p. , ll. –. Cf. the tradition in Shaybānı̄, Nahj, II, p. 
> Fas. l, p. , ll. –: wa-ruwiya fı̄ akhbārinā #an a"immatinā #alayhim al-
salām: innı̄ rāfi #uka ilayya wa-mutawaffı̄ka ba#da nuzūlika #alā #ahd al-qā"im min
āl Muh. ammad (“After you have come down to earth, [which you will do]
 
during the time of the Qā"im, the descendant of Muhammad, . I will

raise you up and take you [to myself]”). Al-Nūrı̄ takes the words innı̄
rāfi #uka ilayya wa-mutawaffı̄ka to be a Shı̄#ı̄ qirā"a, and maintains (Fas. l, p.
, ll. –) that it is supported by a tradition in which al-Ridā . states
that Jesus was raised from earth alive, died between earth and heaven,
was transported to heaven, and was then brought back to life (cf. Ibn
Bābawayh, #Uyūn, I, p. . Al-Ridā, . however, cites Q : as it appears
in the #Uthmānic codex [ibid.]). See also Nu#aym, Fitan, p. , no. 
(where innı̄ rāfi #uka ilayya wa-mutawaffı̄ka appears as a h. adı̄th qudsı̄). Those
who adhere to the reading of the #Uthmānic codex yet maintain that
the raising (rāfi #uka) preceded the gathering (mutawaffı̄ka) put forward
various explanations, for example that this verse is an instance of taqdı̄m
wa-ta"khı̄r (“preposition and postposition”, see Versteegh, Grammar, pp.
–); see Muqātil, I, p. ; Tabar . ı̄, III, p. ; Ibn Muhakkam,
. I,
p.  (wa-fı̄hā taqdı̄m ay rāfi #uka wa-mutawaffı̄ka ba #da mā tanzilu); Ibn Abı̄
Hātim,
. II, p. , no. ; Māturı̄dı̄, II, pp. –; Samarqandı̄,
I, p. ; Tha#labı̄, III, p. ; Māwardı̄, I, p. ; Ibn #At.iyya, I, p.
; Tabris
. ı̄, III, p. ; Abū l-Futūh,
. III, p. ; Ibn al-Jawzı̄, I, p. ;
#Ukbarı̄, p.  (wa-l-taqdı̄r rāfi #uka ilayya wa-mutawaffı̄ka); Abū Hayyān,
. II,
p. ; Zarkashı̄, III, p. ; Suyūt.ı̄, Itqān, III, p.  (Qatāda); Versteegh,
Grammar, pp. , . See the discussion in Robinson, Christ, pp. –
.
 Fas. l, p. , ll. –. Translation: “I recited the following verse
in the presence of Abū #Abdallāh (i.e. al-Sādiq): . ‘Nothing is in your
hand’. The Imam said: ‘Yes indeed, by God, many things (are in the
Prophet’s hand); the rule in its entirety belongs to him. The verse was
in fact revealed (as follows): “Nothing is in your hand (concerning the
next world); they are evil-doers (who are destined to Hell) regardless of
whether you forgive them or punish them (in this world)”’”. For the first
part see . For the beginning of this tradition cf. #Ayyāshı̄, I, p. ,
no.  (balā wa-llāhi inna lahu min al-amr shay"an wa-shay"an wa-shay"an)
> Huwayz. ı̄, I, p. , no. . Cf. also #Ayyāshı̄, I, p. , no.  >
S. āfı̄, I, p.  and the discussion in Rad. ı̄, Haqā"iq,
. pp. –. For the
ending cf. Tabar . ı̄, V, p. , where Ibn Zayd adduces both Q : and
Q : as verses which preceded the order to fight the unbelievers.
The sentence fa-mā arsalnāka #alayhim h. afı̄zan . occurs in both verses; the
Qur"ānic text cited in KQ might thus be the result of a conflation. For
Q : cf. , .
 
 For this reading see Jeffery, pp. ,  (Ibn Mas#ūd, Tal . ha
. b.
Mus.arrif). Translation: “They are the ones who assert that the Imam
is in need of (the khums) that they bring him (because God is poor and
cannot support the Imam)”. These appear to be presented as the words
of people who have to pay the obligatory fifth to the Imam, but would
rather not do so. Cf. Ibn Shahrāshūb, Manāqib, IV, p.  > S. āfı̄, I, p.
, Huwayz
. ı̄, I, p. , no. : al-Bāqir qāl: hum (S. āfı̄ and Huwayz
. ı̄:
+ alladhı̄na) yaz #umūn anna l-imām yah. tāj minhum ilā mā yah. milūn ilayhi. Cf.
also Qummı̄, I, p. .
 Mustadrak, XI, p. , no. . For the beginning cf. Qummı̄, I,
p.  > S. āfı̄, I, p. , Burhān, I, p. , no. , Huwayz
. ı̄, I, p. ,
no. ; #Ayyāshı̄, I, p. , nos. – > S. āfı̄, I, p. , Burhān,
I, p. , nos. –, Bih. ār, XXIV, p. , no. , p. , no. , pp.
–, no. ; Kulı̄nı̄, II, p. , no.  > al-Hurr . al-#Āmilı̄, Wasā"il,
VI/, p. , no. , Burhān, I, p. , no. , Bih. ār, XXIV, p. ,
no. , LXXI, p. , no.  (with al-Majlisı̄’s explication at pp. –);
Nu#mānı̄, Ghayba, p.  > Bahrān . ı̄, Mah. ajja, p. . The statement minnā
l-murābi.t wa-minhum al-murābi.t (“some of us persevere in fighting and
some of them persevere in fighting”) is said to refer to the future strug-
gle between #Alids and #Abbāsids; see Qummı̄, II, p.  (to Q :)
> S. āfı̄, I, pp. –; #Ayyāshı̄, II, pp. –, no.  (ending) (Abū
l-Tufayl
. #Āmir b. Wāthila < al-Bāqir < Zayn al-#Ābidı̄n) > Burhān, II, p.
, no. , Bih. ār, XLII, pp. –, no.  (all on the authority of #Alı̄
Zayn al-#Ābidı̄n).
 This refers to accounts according to which #Ā"isha and Haf . s.a
brought about the Prophet’s death by administering poison to him. See
#Ayyāshı̄, I, p. , no.  (#Abd al-Samad . b. Bashı̄r < al-Sādiq)
. >
S. āfı̄, I, p. , Burhān, I, p. , no. , Bih. ār, XXII, p. , no. ,
XXVIII, pp. –, no. , Huwayz . ı̄, I, p. , no. , Jazā"irı̄, Nūr, p.
; Kohlberg, “Shahı̄d”, pp. –. Cf. Bar-Asher, Scripture, pp. –;
*.
Isnād: #A -S
. . Bı̄: #Abd al-Samad
. b. Bashı̄r al-#Urāmı̄
al-#Abdı̄, a Kūfan transmitter from al-Sādiq . (Modarressi, TS, pp. –
).
 Cf. , , , , , .

 
 Fas. l, p. , l. . In addition to al-Bāqir (see Tabris . ı̄, XXVI, p.
 > Fas. l, p. , l. ) and al-Sādiq
. (in KQ ), this is also recorded as the
reading of #Ās.im (Tabar
. ı̄, XXVI, p. ) in the transmission of Abū Bakr
b. #Ayyāsh (Ibn Mujāhid, p. ; Ibn #At.iyya, V, p. ; Tabris . ı̄, XXVI,
p. ; Abū l-Futūh, . X, p. ) and al-Mufa d dal
.. (i.e. Abū Mu hammad
.
al-Mufad. dal
. b. Mu hammad
. b. Ya#lā al-Dabb
. ı̄ al-Kūf ı̄, d. /–;
see Ibn al-Jazarı̄, II, p. , no. ) (Tha#labı̄, IX, p. ), and as
the reading of Ibn Miqsam (i.e. Abū Bakr Muhammad . b. al-Hasan
.
Ibn Miqsam al-#At.t.ār, d. /; see EI 2, Suppl., art. “Ibn Miksam” .
[G.H.A. Juynboll]) (see Jeffery, “Ibn Miqsam”, p. ). It might be
suggested that Q : (which includes the verb la-nabluwannakum/la-
yabluwannakum) was incorporated in the chapter on Sūrat āl #Imrān
as a result of a confusion with Q : (which includes the verb li-
yabtaliyakum).
Isnād: I S̄: there are a number of transmitters from al-Sādiq .
called Ibn Sālim, including Hishām b. Sālim al-Jawālı̄qı̄, Haf . s. b. Sālim
Bayyā# al-Sāburı̄ and his brother #Umar, and Asbāt. b. Sālim. None is
recorded as transmitting to Sayf. The name according to ms. M is Abū
Sālim; for the Kūfan Abū Sālim Tālib. b. Hārūn b. #Umayr al-Nakha#ı̄,
a disciple of al-Sādiq,
. see Tūs
. ı̄, Rijāl, p. , no. . No isnād with his
name appears to be attested.
 Q : is usually taken to refer to the battle of Uhud; . the

tradition in KQ relates the verse more specifically to #Alı̄’s role in it.
For #Alı̄’s bravery in the battle see e.g. Furāt, I, pp. –, no. ;
Kulı̄nı̄, VIII, pp. –, no. ; Mufı̄d, Irshād, pp. –; Tabris
. ı̄,
I #lām, pp. –. Translation: “He (i.e. the Imam) said: ‘This verse
was revealed concerning #Alı̄ during the battle of Uhud’.
. He went on:
‘God brought a temporary setback upon Himself ’. I (i.e. the disciple)
said: ‘He brought a temporary setback upon Himself ?’ He replied:
‘God brought a temporary setback upon His friend (walı̄) (by bringing
about the Muslim defeat); by bringing a temporary setback upon His
friend, God also brought a temporary setback upon Himself ’”.
 Fas. l, p. , ll. –. For a longer version of this tradition see
#Ayyāshı̄, I, pp. –, no.  (Burayd b. Mu#āwiya < al-Bāqir)
(fa-in khiftum tanāzu #an fı̄ l-amr fa-’rji #ū ilā llāh wa-ilā l-rasūl wa-ulı̄ l-amr
minkum, adding: hākadhā nazalat) > Burhān, I, p. , no. , Bih. ār,
XXIII, pp. –, no. , Huwayz . ı̄, I, p. , no. , and (with slight
modifications) Fayd, . .U s ūl, p. . For this reading see also Kulı̄nı̄, I, p.
 
, no.  (fa-in khiftum tanāzu #an fı̄ amr fa-ruddūhu ilā llāh wa-ilā l-rasūl wa-
ilā ulı̄ l-amr minkum, adding: kadhā nazalat) > Najafı̄, p. , no. , S. āfı̄,
I, p. , Burhān, I, p. , no. , Huwayz . ı̄, I, p. , no. ; Kulı̄nı̄,
VIII, pp. –, no.  (fa-in khiftum tanāzu #an fı̄ l-amr fa-’rji #ūhu ilā llāh
wa-ilā l-rasūl wa-ilā ulı̄ l-amr minkum) > Bih. ār, XXIII, p. , no. . The
version of Q : in Sa#d b. #Abdallāh, Nāsikh, p.  combines the text
of the #Uthmānic codex and the Shı̄#ı̄ reading (fa-in tanāza #tum fı̄ shay" fa-
’rji #ūhu ilā llāh wa-ilā l-rasūl wa-ilā ulı̄ l-amr minkum); similarly Qummı̄, I,
p.  > Burhān, I, p. , no. , Huwayz . ı̄, I, p. , no. . Cf. Jeffery,
p.  (fa-’rji #ū for fa-ruddūhu as the reading of Ubayy); Tisdall, p. .
See further Lalani, Thought, pp. –. Cf. .
 The expression yā ayyuhā l-nās first occurs at Q :. #Alı̄ Zayn
al-#Ābidı̄n is recorded as stating that those addressed are “all legally
competent human beings” (sā"ir al-mukallafı̄n min wuld Ādam) (#Askarı̄,
Tafsı̄r, p. , no.  > Burhān, I, p. , no. ). This view is endorsed
in Tabris
. ı̄, I, p.  (to Q :) ([hādhā l-khi.tāb mutawajjih ilā] jamı̄ # al-nās
mu"minihim wa-kāfirihim illā man laysa bi-mukallaf min al-a.tfāl wa-l-majānı̄n),
V, pp.  (to Q :) ([wa-huwa khi.tāb li-] l-mukallafı̄n min jamı̄# al-bashar),
 (to Q :) ([khi.tāb li-] jamı̄# al-mukallafı̄n),  (to Q :) ([wa-
huwa khi.tāb li-] l-mukallafı̄n min sā"ir al-milal alladhı̄na qas. s. a qis. s. atahum fı̄
hādhihi l-sūra); similarly Abū l-Futūh, . III, p. , IV, p. ; Rāzı̄, II, pp.
–, IX, p. . According to al-Samarqandı̄ (I, pp. , ), yā ayyuhā
l-nās at times addresses the Meccans and at times—as in Q : and
Q :—mankind in general. Al-Tabris . ı̄ (V, p. , to Q :) cites a
view (wa-qı̄l) according to which al-nās are the unbelievers. Yahyā . b.
Sallām (d. /) mentions eleven meanings which al-nās has in the
Qur"ān (Tas. ārı̄f, pp. –); the tenth is al-nās kulluhum, and it applies
inter alia to Q : (Tas. ārı̄f, p. ).
 Cf. #Ayyāshı̄, I, p. , no.  > Burhān, I, p. , no. ; Kulı̄nı̄, V,
p. , no.  > Burhān, I, pp. –, no. ; Ibn Bābawayh, #Iqāb, pp.
–, no.  > Huwayz
. ı̄, I, p. , no. ; Ibn Bābawayh, Faqı̄h, III, p.
, no.  (ya #nı̄ [bi-dhālika]: li-yakhsha an akhlufahu fı̄ dhurriyyatihi kamā
s. ana #a [huwa] bi-hā"ulā" al-yatāmā). Translation: “He (i.e. the guardian)
who replaces a father of orphans possessing some property should know
(or: should fear) that I will replace him with regard to his own offspring
in like manner: if he treated (the orphans) well I will treat (his offspring)
well, and if he treated them badly I will treat (his offspring) badly”.
 
 Fas. l, p. , ll. –. For the reading fı̄ #Alı̄ see Furāt, I, p. ,
no. ; #Ayyāshı̄, I, p. , no.  > Burhān, I, p. , no. ; Bar-Asher,
“Readings”, p. . The reading anzalnā (for nazzalnā) does not appear to
be recorded elsewhere; #Ayyāshı̄ has anzaltu.
Isnād: See *.
 Fas. l, p. , ll. –. Cf. Furāt, I, p. , no.  (qad jā"akum burhān
min rabbikum wa-anzalnā ilaykum nūran mubı̄nan fı̄ #Alı̄ b. Abı̄ Tālib);
. Kulı̄nı̄,
I, p. , no.  (yā ayyuhā lladhı̄na ūtū l-kitāb āminū bi-mā nazzalnā fı̄ #Alı̄
nūran mubı̄nan, a conflation of Q : and Q :) > Burhān, I, p. ,
no. .
 Al-Bāqir’s reading is said to have been: … wa-lā yajidū fı̄ anfusihim
h. arajan mimmā qad. ā Muh. ammad wa-āl Muh. ammad wa-yusallimū taslı̄man
(#Ayyāshı̄, I, p. , no.  [Jābir < al-Bāqir] > Bih. ār, II, p. , no. ).
Cf. Tisdall, p. ; , , .
 For this reading see Sa#d b. #Abdallāh, Nāsikh, p.  (with al-
Bāqir’s statement: hākadhā nazala bihi Jabra"ı̄l #alā Muh. ammad); Qummı̄, I,
p.  > S. āfı̄, I, pp. , , Burhān, I, p. , no. , Huwayz
. ı̄, I, p. ,
no. ; #Ayyāshı̄, I, p. , no.  (middle) (Abū Hamza . al-Thumālı̄
< al-Bāqir) > S. āfı̄, I, p. , Burhān, I, p. , no. , Bih. ār, XXXVI, p.
, no. ; Kulı̄nı̄, I, p. , no.  > Ibn Shahrāshūb, Manāqib, III, p.
 (> Bih. ār, XXXV, p. , no. ), S. āfı̄, I, p. , Huwayz
. ı̄, I, p. ,
no. ; Tisdall, p. ; Bar-Asher, “Readings”, p. .
 Fas. l, p. , l. –p. , l. . For this reading see #Ayyāshı̄, I, p.
, no.  (ending) (Abū Hamza . al-Thumālı̄ < al-Bāqir: qad jā"akum
al-rasūl bi-l-h. aqq min rabbikum fı̄ walāyat #Alı̄ fa-āminū [without bi-walāyatihi]
khayran lakum wa-in takfurū bi-walāyatihi etc.) > S. āfı̄, I, p. , Burhān, I,
p. , no. , Bih. ār, XXXVI, p. , no. ; cf. Kulı̄nı̄, I, p. , no. 
(qad jā"akum al-rasūl bi-l-h. aqq min rabbikum fı̄ walāyat #Alı̄ fa-āminū khayran
[variant: khayr] lakum wa-in takfurū bi-walāyat #Alı̄ etc.) > Ibn Shahrāshūb,
Manāqib, III, pp. – (> Bih. ār, XXXV, p. , no. ), Fas. l, p. ,
ll. – (but with the ending wa-in takfurū bi-walāyatihi); Bar-Asher,
“Readings”, p. .
 Fas. l, p. , l. . See #Ayyāshı̄, I, p. , no.  (Abū Bas.ı̄r <
al-Sādiq)
. > Burhān, I, p. , no. ; Kulı̄nı̄, VIII, p. , no.  (first
part) > Fas. l, p. , ll. –. In the version cited in Kulı̄nı̄, unlike that of
 
KQ and #Ayyāshı̄, the word wa-sallimū is added before li-l-imām taslı̄man,

a fact noted by al-Nūrı̄ (Fas. l, p. , ll. –). Al-Majlisı̄, referring to
the version in Kulı̄nı̄, understands this tradition as indicating that wa-
sallimū li-l-imām taslı̄man was part of the Imams’ qirā"a, yet he does not
rule out the possibility of an exegetical gloss (Mir"āt, XXVI, p.  > Fas. l,
p. , ll. –). The reading qalı̄lan attested in the manuscripts of KQ
was upheld by a number of early authorities, including Anas b. Mālik,
Ibn Mas#ūd, Ubayy (see Jeffery, pp. , , ) and Zayd (see Jeffery,
“Zaid b. #Alı̄”, p. ); it is also the reading of Ibn #Āmir and was
recorded in the Syrian codices (mas. āh. if ahl al-Shām) (see Tabar
. ı̄, V, p.
, Ibn Mujāhid, p. , Dānı̄, Muqni #, pp. , , Tabris
. ı̄, V, p. ,
Abū l-Futūh, . III, p. ). The parallel traditions in #Ayyāshı̄ and Kulı̄nı̄
contain the canonical reading qalı̄l. In his Muqaddimāt #ilm al-qur"ān,
Muhammad
. b. Bahr
. al-Ruhnı̄ (fl. early th/th century; see Kohlberg,
Muslim Scholar, p. , no. ; Ja#fariyān, “Shadharāt”, p. ) includes a
list of the differences between the Medinese codex and the codices sent
by #Uthmān to a number of major centres. Qalı̄lan (for qalı̄l) appeared
in the codex which #Uthmān sent to Syria (cited in Ibn Tāwūs, . Sa#d,
p. ; cf. *, *). See further Beck, “Kodizesvarianten”, pp. –
 (noting that Sı̄bawayh probably did not know the reading qalı̄lan);
Cook, “Stemma”, p. . For a different Shı̄#ı̄ reading of the latter part
of Q : see Kulı̄nı̄, I, p. , no.  (wa-law annahum fa#alū mā yū #azūn .
bihi fı̄ #Alı̄) > Ibn Shahrāshūb, Manāqib, III, p.  > Bih. ār, XXXV, p.
, no. , cited with further sources in Bar-Asher, “Readings”, p. .
 Fas. l, p.  (in the margin). See Kulı̄nı̄, VIII, p. , no. 
(ending; the text has min amr al-wālı̄, as in three of the manuscripts
of KQ ) > Fas. l, p. , ll. – (with fı̄ amr al-walāya), cited in Amir-
Moezzi, Guide divin, pp. –, with note  = Divine Guide, p. ; cf.
, , .
 Fas. l, p. , ll. –. For this reading see Tisdall, p. . For the
identification of those who are the object of jealousy (Q :) with the
Imams (nah. nu [l-nās] al-mah. sūdūn) see e.g. Sulaym, Kitāb, p.  (nah. nu l-
nās wa-nah. nu l-mah. sūdūn); As. l Muh. ammad b. al-Muthannā, p.  (nah. nu l-nās
al-mah. sūdūn); Bas. ā"ir, p. , no. ; Furāt, I, p. , no. ; #Ayyāshı̄, I,
p. , no.  (Abū l-Sabbā . h. al-Kinānı̄ < al-Sādiq);
. Kulı̄nı̄, I, p. ,
nos. , ; Tūs
. ı̄, Tahdhı̄b, IV, p. , no. ; Ibn al-Maghāzilı̄, p. ; Ibn
Shahrāshūb, Manāqib, I, p. , IV, pp. , ; #Imād al-Dı̄n, #Uyūn, p.
; Najafı̄, p. , nos. –.
 
Isnād: D̄̄ -Rı̄: Abū Sulaymān Dāwūd b. Kathı̄r/Kuthayr

al-Raqqı̄, a transmitter from al-Sādiq
. and al-Kāzim,
. accused of extrem-
ism (ghuluww) (Quhpā"ı̄, II, pp. –; Ardabı̄lı̄, I, pp. –; Mo-
darressi, Crisis, p. , note ).
 Fas. l, p. , ll. –. See ; cf. , .
Isnād: see also .—S̄ . I. ̄: he may be Sulaymān b.
Ishāq
. b. Dāwūd al-Muhallabı̄ who came to Bas.ra in /– and
transmitted the Tafsı̄r of Abū Hamza
. al-Thumālı̄ (Najāshı̄, I, p. , s.v.
Thābit b. Abı̄ Safiyya).—Y
. .
 ̄ . -M ̄: a transmitter from al-
Ridā,
. as well as from #Abdallāh b. Jabala (Quhpā"ı̄, VI, p. ; Ardabı̄lı̄,
II, pp. –).—#A̄ . J: Abū Muhammad . #Abdallāh b.
Jabala b. Hayyān
. al-Kinānı̄ (d. /), a transmitter from al-Kāzim .
(Quhpā"ı̄, III, pp. –; Ardabı̄lı̄, I, pp. –).—I. ̄ . #A̄:
Abū Ya#qūb Ishāq. b. #Ammār b. Hayyān. al-Kūfı̄ al-Sayraf
. ı̄, a trans-
. and al-Kāzim; . predeceased al-Kāzim. (Kohlberg,
“Us.ūl”, p. , note , p. ; Modarressi, TS, p. ).
 See ; cf. , .
 Fas. l, p. , ll. –. See #Ayyāshı̄, I, p. , no.  (Muhammad .
b. #Alı̄ < Abū Junāda al-Hu . .s ayn b. al-Mukhāriq … al-Salūl ı̄ < al-
Kāzim);. Kul ı̄n ı̄, VIII, p. , no.  (Ahmad
. b. Mu hammad
. b. Khālid
< Abū Junāda al-Hu . s.ayn b. al-Mukhāriq … al-Salūlı̄ < al-Kāzim) . >
S. āfı̄, I, p. , Burhān, I, pp. –, no. , Fas. l, p. , ll. –, cited
in Amir-Moezzi, Guide divin, p. , with note  = Divine Guide, p. .
Al-Majlisı̄, referring to the version in Kulı̄nı̄, understands this tradition
as indicating that the sentence fa-qad sabaqat #alayhim kalimat al-shaqā" wa-
sabaqa lahum al-#adhāb formed part of the verse, but he does not rule out
the possibility that it is an exegetical gloss (Mir"āt, XXVI, p.  > Fas. l, p.
, ll. –). Cf. #Ayyāshı̄, I, p. , no. , Kulı̄nı̄, VIII, pp. –,
no. , where Q : is said to refer to fulān wa-fulān, i.e. Abū Bakr
and #Umar.
Isnād: A̄ J̄ -H . . . M̄ . #A -R . ̄
. W̄" . H . ı̄ . J ̄ -S ̄ ı̄: a Kūfan (probably Zayd ı̄)
transmitter from al-Sādiq . and al-Kā zim
. (Modarressi, TS, pp. –).
 Fas. l, p. , ll. –. Cf. Jeffery, pp. ,  ([fa-min nafsika]
wa-innamā qad. aytuhā #alayka ascribed by some to Ibn Mas#ūd and Ibn
#Abbās); Ibn Wahb, Jāmi #/Tafsı̄r, p.  (fol b ll. –), Abū #Ubayd,
 
Fad. ā"il, II, p. , no.  (Ubayy and Ibn Mas#ūd read fa-min nafsika
wa-anā katabtuhā #alayka); Māturı̄dı̄, III, pp. – (wa-ruwiya fı̄ h. arf
Ibn Mas #ūd qāl: wa-anā qadartuhā #alayka); Samarqandı̄, I, p.  (wa-anā
qad. aytuhu #alayka as a gloss on min nafsika); Ibn #At.iyya, II, p.  (wa-fı̄
mus. h. af Ibn Mas #ūd: fa-min nafsika wa-anā qad. aytuhā #alayka, wa-qara"a bihā
Ibn #Abbās, wa-h. akā Abū #Amr annahā fı̄ mus. h. af Ibn Mas #ūd: wa-anā katabtuhā,
wa-ruwiya anna Ubayyan wa-Ibn Mas#ūd qara"ā: wa-anā qadartuhā #alayka);
Abū Hayyān,
. III, p. ; Tha#ālibı̄, II, p.  (fa-min nafsika wa-anā
qad. aytuhā #alayka in the codex of Ibn Mas#ūd); Suyūt.ı̄, Durr, II, p. .
Al-Qurt.ubı̄ (V, pp. –) maintains that wa-anā katabtuhā #alayka is an
exegetical gloss which was only regarded as part of the Qur"ānic text
by one (or some) heretics (fa-hādhihi qirā"a #alā l-tafsı̄r wa-qad athbatahā
ba#d. ahl al-zaygh min al-qur"ān). In Muqātil (I, p. ), the reading in
the codices of Ibn Mas#ūd and Ubayy is given as fa-bi-dhanbika wa-anā
katabtuhā #alayka. The text in the manuscripts of KQ appears to be the
only instance in which the words fa-min nafsika are omitted (and are
not replaced by a similar phrase, as in Muqātil). It is not clear whether
this omission is the result of a scribal error or whether KQ preserves
an otherwise unattested qirā"a. The former possibility is implied by ms.
M (wa-anā qad. aytuhā); the latter is implied by mss. L, T and B (fa-anā
qad. aytuhā).
 Fas. l, p. , ll. –. See #Ayyāshı̄, I, p. , no.  (latter half)
(#Āmir b. Sa#ı̄d al-Juhanı̄ < Jābir < al-Bāqir) > Burhān, I, p. , no. ,
Bih. ār, XXIII, p. , no. . Cf. .
Isnād: #Ā . S#ı̄ -Jı̄: unidentified.
 Fas. l, p. , l. –p. , l. , Mustadrak, XIV, pp. –, no.
. For this reading see Jeffery, pp. , , , , ,  (Ibn
Mas#ūd, Ubayy, Ibn #Abbās, Sa#ı̄d b. Jubayr, Tal . ha . b. Mus.arrif, al-Rabı̄#
b. Khuthaym); As. l #Ās. im b. Humayd,
. p.  (#Al ı̄); Abū #Ubayd, Fad. ā"il, II,
p. , no. , Samarqandı̄, I, p.  (Ibn #Abbās); Sa#d b. #Abdallāh,
Nāsikh, p.  (al-Bāqir and al-Sādiq)
. > Bih. ār, CIII, p. , no. ;
Qummı̄, I, p.  (cited by al-Sādiq,
. possibly as a gloss) > Bih. ār, CIII,
p. , no. ; Ibn Abı̄ Dāwūd, pp. , , , Rāzı̄, X, p.  (> Fas. l,
p. , ll. –) (Ubayy, Ibn #Abbās); #Ayyāshı̄, I, p. , no.  (Ibn
#Abbās) > Burhān, I, p. , no. , Bih. ār, CIII, p. , no. , Huwayz
. ı̄,
I, p. , no. ; #Ayyāshı̄, I, p. , nos. – (Abū Bas.ı̄r < al-Bāqir,
#Abd al-Salām < al-Sādiq)
. > Burhān, I, pp. –, nos. –, Bih. ār,
CIII, pp. –, nos. –, Huwayz
. ı̄, I, p. , nos. –; Tabar
. ı̄,
 
V, pp. –, Māwardı̄, I, p.  (Ubayy, Ibn #Abbās, Sa#ı̄d b. al-Jubayr,

al-Suddı̄); Kulı̄nı̄, V, p. , no.  (al-Sādiq)
. > S. āfı̄, I, p. , Burhān, I, p.
, no. , Huwayz
. ı̄, I, p. , no. ; Tha#labı̄, III, p.  (Ibn #Abbās,
Tal
. ha
. b. Mus.arrif, Sa#ı̄d b. Jubayr, the codex of Ubayy) > Tabris . ı̄, V, p.
 > Fas. l, p. , ll. –; Tūs
. ı̄, III, p. , Suyūr ı̄, II, pp. – (Ibn
Mas#ūd, Ibn #Abbās, Ubayy, Sa#ı̄d b. Jubayr); Tabris . ı̄, V, p.  (some
Companions, including Ubayy, Ibn #Abbās and Ibn Mas#ūd); Abū l-
Futūh,
. III, p. ; Rāwandı̄, Fiqh, II, p. ; Tisdall, p. ; Burton,
Collection, pp. –; Bar-Asher, “Readings”, pp. –, with note ,
p. , with note ; Gribetz, Bedfellows, pp. , – (analysing instances
where Shı̄#ı̄s, in discussing mut #a, cite the #Uthmānic codex as against
instances where they cite the Shı̄#ı̄ version of the verse). See also Gleave,
“Exegesis”, pp. – (includes a survey of earlier scholarly literature).
See . For mut #a see also , .
 See .
 Fas. l, p. , ll. –. For this reading see Sa#d b. #Abdallāh,
Nāsikh, p.  (al-Bāqir); Qummı̄, I, p.  > S. āfı̄, I, pp. , ; #Ayyāshı̄,
I, p. , no.  (beginning) (Abū Hamza . al-Thumālı̄ < al-Bāqir)
> Burhān, I, p. , no. , Bih. ār, XXXVI, p. , no. ; Goldziher,
Richtungen, p. ; Bar-Asher, “Readings”, p. .
 Fas. l, p. , ll. –. See #Ayyāshı̄, I, p. , no.  (Zurāra
and Humrān
. < al-Bāqir) > S. āfı̄, I, p. , Bih. ār, XVI, p. , no. ,
Huwayz
. ı̄, I, p. , no. . Al-Majlisı̄ suggests that this was either the
reading of the Imams, or that it reproduces the meaning (rather than
the exact wording) of the verse (naql li-l-āya bi-l-ma #nā).
Isnād: -Q̄ . M:
. al-Qāsim b. Muhammad . al-Jawharı̄,
a Kūfan transmitter from al-Sādiq . and al-Kā zim;
. author of a kitāb
which was transmitted by Muhammad . b. Khālid al-Barq ı̄ (Quhpā" ı̄, V,
pp. –; Ardabı̄lı̄, II, pp. –).—M . -H
. ı̄: Abū Ja#far
Muhammad
. b. #Alı̄ b. Abı̄ Shu#ba al-Halab
. ı̄, a Kūfan transmitter from
al-Bāqir and al-Sādiq;
. predeceased al-Sādiq. (Modarressi, TS, pp. –
).
 Fas. l, p. , ll. –. For this reading see Tisdall, p. .
Isnād: Y̄: where this is the first name in an isnād that appears in
KQ, the reference is often (but not always; see e.g. *) to Yūnus b. #Abd
al-Rahmān.
. This statement is based on a number of considerations:
 
first, at  the name appears in full. Second, Yūnus b. #Abd al-
Rahmān
. is known to have transmitted from #Alı̄ b. Abı̄ Hamza . (see
Ardabı̄lı̄, I, p. ; cf. , ). Third, the isnād Yūnus < rajul <
al-Sādiq
. is attested elsewhere, with Yūnus standing for b. #Abd al-
Rahmān
. (Ardabı̄lı̄, II, p. ; cf. ). Abū Muhammad . Yūnus b.
#Abd al-Rahmān. al-Qumm ı̄ mawlā āl Yaqt. ı̄n (d. /–) was a
mutakallim and a transmitter from al-Kāzim . and al-Ridā . (Quhpā"ı̄, VI,
pp. –; Ardabı̄lı̄, II, pp. –; Kohlberg, “Barā"a”, pp. –
; van Ess, TG, I, pp. – and index).—H . . -Rı̄#: he
is not mentioned in the classical works of Rijāl. A person of this name
appears in the isnād of a tradition cited in Ibn Bābawayh, Ma #ānı̄, pp.
–, no. ; idem, Tawh. ı̄d, p. , no.  > Bih. ār, IV, pp. –, no. . Al-
Khū"ı̄ (VII, p. , no. ) gives the name as Hamza . b. al-Murtafi#,
which may be an error for Hamza . b. al-Rab ı̄#.—#A -S ̄ . (-)
M̄: #Abd al-Salām is the name of nine disciples of al-Sādiq .
mentioned by al-Tūs . ı̄ (Rijāl, pp. , ); none, however, is called #Abd
al-Salām b. Muthannā.
 Fas. l, p. , ll. –. For this tradition see #Ayyāshı̄, I, p. ,
no.  (Abū Bas.ı̄r < al-Sādiq)
. > Burhān, I, p. , no. . According to
Muhsin
. al-Fayd. (S. āfı̄, I, p. ) and al-Majlisı̄ (Bih. ār, LXVIII, p. ),
al-#Ayyāshı̄ ascribed the reading al-salām to al-Sādiq. . This conforms
to the text of the #Uthmānic codex. Among the Seven Readers, al-
salām was adopted by Ibn Kathı̄r, Abū #Amr, al-Kisā"ı̄ and #Ās.im (in
the transmission of Abū Bakr and Haf . s.), with the rest reading al-salam
(except for al-silm in Abān b. Yazı̄d’s transmission from #Ās.im) (see Ibn
Mujāhid, p. , Ibn #At.iyya, II, p. , Ibn al-Jawzı̄, II, p. , Abū
Hayyān,
. III, p. ; cf. Abū Hātim,
. Zı̄na, II, pp. –). Mss. T and B
have al-salām, while mss. M and L, as well as #Ayyāshı̄ and Fas. l, have
al-s-l-m, which can be read as either al-salām or al-salam/silm. For the
reading mu"manan (“given protection”) see Jeffery, p.  (Ibn Mas#ūd and
al-Bāqir [erroneously identified as Muhammad . b. al-Hanafiyya]);
. Ibn
Khālawayh, p.  (Muhammad . b. #Alı̄ [i.e. al-Bāqir], Ibn Mas#ūd, Ibn
#Abbās); Abū l-Qāsim al-Balkhı̄ as cited in Tūs . ı̄, III, p. , Tabris
. ı̄, V,
p.  (al-Bāqir); Ibn #At.iyya, II, p.  (Abū Ja#far b. al-Qa#qā#, Abū
Hamza
. and al-Yamānı̄); Tabris . ı̄, V, p.  (Abū Ja#far al-Qāri" and al-
Bāqir) > Fas. l, p. , ll. –; Ibn al-Jawzı̄, II, p.  (#Alı̄, Ibn #Abbās,
#Ikrima, Abū l-#Āliya, Yahyā . b. Ya#mar, Abū Ja#far [probably al-Bāqir]);
#Ukbarı̄, p. ; Abū Hayyān,
. III, pp. – (#Alı̄, Ibn #Abbās, #Ikrima,
Abū l-#Āliya, Yahyā
. b. Ya#mar). Al-Sādiq’s
. reading of this word does not
 
appear to be recorded elsewhere and cannot be known with certainty

from KQ, since the word is not vocalized in the manuscripts. It can only
be assumed that al-Sādiq
. followed his father in reading mu"manan.
 The criticism is directed at those among al-Hasan’s . Kūfan fol-

lowers who clamoured for battle after being ordered to desist follow-
ing al-Hasan’s
. abdication in favour of Mu#āwiya. Some two decades
later, when summoned to join al-Husayn . on the battlefield, they sought
excuses to avoid fighting. Cf. #Ayyāshı̄, I, p. , no.  (to Q :) >
Bih. ār, XLIV, p. , no. ; #Ayyāshı̄, II, p. , no.  (to Q :) >
Burhān, I, p. , no. , II, p. , no. , Bih. ār, LII, p. , no. ; Kulı̄nı̄,
VIII, p. , no.  > Bahrān . ı̄, Mah. ajja, p. , Burhān, I, p. , no. .
For a somewhat different understanding of Q : see Nawādir #Alı̄ b.
Asbā.t, p.  > Bih. ār, XLIV, p. , no. .
 The manuscripts are unvocalized, but the reading being cited
is evidently wa-Hasanun.
. Such a reading is not attested elsewhere. It
alludes to the second Imam, but without affecting the meaning of the
sentence (“good companions they!”). Cf. Ibn Mans.ūr al-Yaman, pp.
–; .
Isnād: Cf. .—I Ū: Abū Ja#far Muhammad
. b. Ūrama al-
Qummı̄, a transmitter from al-Ridā, . suspected and then cleared of
charges of extremism (ghuluww) (Quhpā"ı̄, V, pp. –; Ardabı̄lı̄, II,
p. ; Khū"ı̄, XVI, pp. –, no. ; Modarressi, Crisis, p. ,
note , p. , note ).
 Fas. l, p. , ll. –. See Kulı̄nı̄, I, p. , no.  (in talwū l-amr
aw tu #rid. ū #ammā umirtum bihi) > S. āfı̄, I, p. , Fas. l, p. , ll. –.
 Mustadrak, XVII, p. , no. . See #Ayyāshı̄, I, p. , no. 
(Abū Bas.ı̄r < al-Sādiq),
. p. , no.  (Abū Bas.ı̄r < al-Bāqir) > S. āfı̄, I,
p. , al-Hurr
. al-#Āmilı̄, Wasā"il, VIII/, p. , no. , Burhān, I,
p. , nos. , , Bih. ār, CIV, pp. –, nos. , ; #Ayyāshı̄, I, pp. –
, no.  (Abū Bas.ı̄r < al-Bāqir) > S. āfı̄, I, p. , al-Hurr
. al-#Āmilı̄,
Wasā"il, VIII/, pp. –, no. , Bih. ār, CIV, p. , no. . For
the question of whether the āyat al-farā"id. (or āyat al-mawārı̄th, cf. , )
abrogates Q : see Ibn Wahb, Jāmi #/#Ulūm, pp. – (fol a l. –
fol b l. ); Tabar
. ı̄, IV, pp. –; Ibn Muhakkam,
. I, p. ; Nah. hās,
.
Nāsikh, pp. –; Nu#mānı̄, Tafsı̄r, pp. – > Mustadrak, XVII, p. ,
no.  (Q : is abrogated by Q :); Hibat Allāh, Nāsikh, pp. –
 
; Ibn al-#Arabı̄, Nāsikh, p. ; Tabris

. ı̄, V, pp. –; Abū l-Futūh,
. III,
pp. –; Shaybānı̄, Nahj, II, pp. –; Suyūrı̄, II, p. ; Ibn al-
#Atā"iqı̄, Nāsikh, p. ; Suyūt.ı̄, Itqān, III, p. ; Powers, Studies, pp. ,
–. See .
 Mustadrak, XVII, p. , no. . See .
 Q : affirms that women found guilty of “abomination” (fāh. i-

sha) are to be confined in their houses until death or until God “pro-
vides a way for them” (sabı̄l). According to KQ, the way (out of con-
finement) is through marriage. Of those who advocated this interpre-
tation of sabı̄l, some regarded the fāh. isha of Q : as referring to
illicit heterosexual relations (see e.g. Baydāw . ı̄, p. ; Ardabı̄lı̄, Zubda,
p. ; Bih. ār, LXIX, p. ), whereas the Mu#tazilı̄ exegete Abū Mus-
lim Muhammad
. b. Bahr
. al-Is.fahānı̄ (d. /) took this term to refer
to lesbianism (hiya l-mar"a takhlū bi-l-mar"a fı̄ l-fāh. isha al-madhkūra #anhunna,
“aw yaj #al allāh lahunna sabı̄lan” bi-l-tazwı̄j wa-l-istighnā" bi-l-h. alāl/bi-l-nikāh. )
(Tūs
. ı̄, III, p. ; Rāwandı̄, Fiqh, II, p. ; cf. Gimaret, Lecture, p. ;
EI 2, art. “Sihā
. k”
. [G.H.A. Juynboll]; EQ, art. “Homosexuality” [Everett
K. Rowson]). The final three words (ka-dhālika ruwiya #anhum) appear to
be out of place. Al-Nūrı̄ assumed that kadhālika was the last word of the
tradition, and that the next tradition began with the words ruwiya #an
Muh. ammad b. Ismā #ı̄l. He therefore placed a line above ruwiya #anhum in
ms. L and, in the margin, corrected the #anhum to #an.
 Mustadrak, X, p. , no. . See #Ayyāshı̄, I, p. , no. 
(Muhammad
. b. Ismā#ı̄l al-Rāzı̄ < unidentified transmitter < al-Sādiq;
.
mankūh. an for ma"būnan) > al-Hurr . al-#Āmilı̄, Wasā"il, V/, pp. –,
no. , Burhān, I, p. , no. , Bih. ār, XXXVII, pp. –, no. ,
Huwayz
. ı̄, I, pp. –, no. . Cf. Ibn Shahrāshūb, Manāqib, III,
p.  (wa-lam yujawwiz as. h. ābunā an yu.tlaq hādhā l-lafz. li-ghayrihi min al-
a"imma wa-qāla rajul li-l-S. ādiq: yā amı̄r al-mu"minı̄n fa-qāl mah fa-innahu lā
yard. ā bi-hādhihi l-tasmiya ah. ad illā ’btuliya bi-balā" Abı̄ Jahl [i.e. passive
homosexuality]) > Bih. ār, XXXVII, p. , no. ; Ibn Jabr, Nahj, p. .
#Abd #Alı̄ al-Huwayz
. ı̄ (d. /–), author of the Tafsı̄r nūr al-
thaqalayn, is said to have written a book in which he argued (presumably
on the basis of Q :) that Umayyad and #Abbāsid caliphs who called
themselves amı̄r al-mu"minı̄n were all afflicted with ubna (the condition of
being passive partners in a homosexual relationship); see Khwānsārı̄,
Rawd. āt, IV, p. .
 
Isnād: M
. . I̄#ı̄: Muhammad
. b. Ismā#ı̄l al-Rāzı̄ (as in
the parallel tradition in #Ayyāshı̄), a transmitter from al-Jawād (Ardabı̄lı̄,
II, p. ). He is probably identical with Abū #Abdallāh (or Abū Ja#far)
Muhammad
. b. Ismā#ı̄l b. Ahmad
. b. Bashı̄r al-Barmakı̄ Sā . hib
. al-s.aw-
ma#a who lived in Qumm but did not originate there (Quhpā"ı̄, V,
pp. , ). In an isnād recorded in Ibn Bābawayh, #Ilal, p. ,
no. , al-Sayyārı̄ transmits from Muhammad . b. Ismā#ı̄l al-Rāzı̄, who
in turn transmits from al-Jawād. Elsewhere, al-Sayyārı̄ transmits from
Muhammad
. b. Ismā#ı̄l al-Ans.ārı̄ (Bas. ā"ir, p. , no. ), who may be
identical with Muhammad
. b. Ismā#ı̄l al-Rāzı̄.
 For as. h. āb al-s. ah. ı̄fa see Kohlberg, “Sa
. hāba”,
. pp. –. Else-
where this verse is said to refer to Abū Bakr, #Umar and Abū #Ubayda b.
al-Jarrāh. (see #Ayyāshı̄, I, pp. –, nos. – [#Āmir b. Kathı̄r al-
Sarrāj < #At.ā" al-Hamdānı̄ < al-Bāqir; #Umar b. Sa#ı̄d < Abū l-Hasan;
.
#Umar b. Sāli. h;. all to Q :] > Burhān, I, p. , nos. –; Kulı̄nı̄,
VIII, p. , no.  > Burhān, I, p. , no. , Bih. ār, XXX, p. ,
no. ); all three were among the as. h. āb al-s. ah. ı̄fa.
 Fas. l, p. , ll. –. See Qummı̄, I, p.  (Ibn Abı̄ #Umayr < Abū
Ja#far al-Thānı̄, reading awfū bi-l- #uqūd allatı̄ #uqidat #alaykum li-amı̄r al-mu"-
minı̄n) > Najafı̄, p. , no. , S. āfı̄, II, p. , Burhān, I, p. , no. , Bih. ār,
XXXVI, pp. –, no. , Huwayz . ı̄, I, p. , no. , Fas. l, p. , ll.
–; Bar-Asher, “Readings”, p. . See also Kitāb tafsı̄r al-qur"ān wa-ta"-
wı̄lihi etc. (possibly KQ ; see Introduction, p. ) (Haf . s. [perhaps Haf . s.
al-Marwazı̄, a transmitter from al-Hādı̄; see Tūs . ı̄, Rijāl, p. , no. ]
< #Abd al-Salām al-Is.fahānı̄ < Abū Ja#far [i.e. al-Thānı̄]) > Ibn Tāwūs, .
Sa#d, p.  > Najafı̄, p. , no. , Bih. ār, XXXVI, p. . Here, as in ms.
M, the additional words are treated as a gloss (awfū bi-l- #uqūd ya #nı̄ llatı̄
#uqidat #alayhim li- #Alı̄ amı̄r al-mu"minı̄n). One of the “ten places” ( #asharat
mawā.tin) mentioned in the tradition is probably Ghadı̄r Khumm (cf.
).
Isnād: A̄ #U/A̄ #A -I.̄ı̄/-I.̄ı̄: unidentified.
The name #Abd al-Salām al-Is.fahānı̄ found in the parallel tradition in
Ibn Tāwūs
. is likewise unknown. The only disciple of al-Jawād with
the nisba “al-Is.bahānı̄” recorded by al-Tūs . ı̄ is Ibrāhı̄m b. Shayba al-
Is.bahānı̄ (Rijāl, p. , no. ).
 
 The manuscripts are unvocalized, but the reading being cited is
in all likelihood wa-arjulikum, conforming to the Shı̄#ı̄ practice of wiping
(rather than washing) one’s feet before prayer. For further references
and discussion see Bar-Asher, “Readings”, pp. –, with note ;
Madelung, “Ibn #Abbās”, pp. – (showing that this was the reading
of Ibn #Abbās); Lalani, Thought, pp. –. For wa-arjulikum see also
Ibn Mujāhid, pp. – (Ibn Kathı̄r, Hamza, . Abū #Amr, #Ās.im in
the transmission of Abū Bakr); Tabar . ı̄, VI, p.  (some Hijāz. ı̄ and
#Irāqı̄ readers; this is the reading which al-Tabar . ı̄ himself prefers [VI,
pp. –]); Māturı̄dı̄, III, p.  (qara"ū bi-l-nas. b wa-qara"ū bi-l-khafd. );
Samarqandı̄, I, p.  (Ibn Kathı̄r, Abū #Amr, Hamza, . #Ās.im in the
transmission of Abū Bakr); Rad. ı̄, Talkhı̄s. , p. ; Tha#labı̄, IV, p. ;
Dānı̄, p. ; Karājakı̄, I, pp. –; Ibn al-#Arabı̄, Nāsikh, p. 
(Anas, Abū Ja#far [i.e. Yazı̄d b. al-Qa#qā#?], #Ās.im, al-A#mash, Hamza, .
Ibn #Āmir); Tabris
. ı̄, VI, p. ; Rāzı̄, XI, pp. –; #Ukbarı̄, p. ;
Qurt.ubı̄, VI, p.  (Ibn Kathı̄r, Abū #Amr, Hamza); . Ardabı̄lı̄, Zubda, p.
; Fas. l, p. , ll. –.
 Fas. l, p. , ll. –. See Kulı̄nı̄, VIII, p. , no.  > S. āfı̄, II,
p. , Huwayz
. ı̄, I, p. , no.  (in Huwayz
. ı̄, without lam tubda lakum).
Al-Majlisı̄ leaves open the possibility that lam tubda lakum is a gloss
(Majlisı̄, Mir"āt, XXVI, p.  > Fas. l, p. , ll. –). This however
is rejected by al-Nūrı̄ as far-fetched (wa-lā yakhfā bu #duhu) (Fas. l, p. ,
l. ).
 Fas. l, p. , ll. –. According to both Sunnı̄ and Shı̄#ı̄ author-
ities, this verse was revealed during the Prophet’s farewell pilgrimage
to Mecca in the year / (see Modarressi, “Debates”, p. ). For
the reading fı̄ #Alı̄ see Qummı̄, Tafsı̄r, II, p.  > S. āfı̄, I, p. ; Tabris
. ı̄,
Ih. tijāj, p.  > S. āfı̄, II, p. , Huwayz
. ı̄, I, p. , no. ; Jazā"irı̄, Nūr,
p. ; Goldziher, Richtungen, p. ; Bar-Asher, “Readings”, pp. –;
tr. Amir-Moezzi, “Walāya”, p. . Another Imāmı̄ reading includes
the words fı̄ #Alı̄ and in addition replaces the sentence wa-in lam taf#al
fa-mā ballaghta risālatahu with wa-in lam taf #al #adhdhabtuka #adhāban alı̄man
(“if you do it not, I will afflict you with a painful punishment”) (Ibn
Shahrāshūb, Manāqib, III, p.  > Bih. ār, XXXV, p. , no. ). Cf. Jef-
fery, p.  (giving Ibn Mas#ūd’s reading as min rabbika inna #Aliyyan mawlā
l-mu"minı̄n; this reading is reproduced in Irbilı̄, I, p.  > Burhān, I, p.
, no. ; Suyūt.ı̄, Durr, II, p.  [from Ibn Mardawayh] [kunnā naqra"
#alā #ahd rasūl allāh etc.] > Bih. ār, XXXVII, pp. –); Tisdall, p. ;
 
Modarressi, “Debates”, p. . #Alı̄ b. Muhammad . al-Bayād. ı̄ al-#Āmilı̄

(d. /–) cites a Sunnı̄ claim according to which the Imāmı̄s
hold that fı̄ #Alı̄ formed part of the original verse but was omitted by
the Sunnı̄s (asqa.tahā ahl al-sunna). Al-Bayād. ı̄ (who was himself an Imāmı̄)
rejects this claim: “no Imāmı̄ upholds it; in fact, the Imāmı̄s unani-
mously agree that whoever recites this addition in his prayer has his
prayer nullified (man qara"a bi-tilka l-ziyāda fı̄ s. alātihi ba.talat). We only say
that it is #Alı̄ concerning whom this verse was revealed” (Bayād. ı̄, I, p.
). Al-Bayād. ı̄’s view is in line with that of Imāmı̄ scholars who deny
that the original text of the Qur"ān has been altered (see Introduction,
pp. –). Yet he did not refrain from citing traditions with an Imāmı̄
reading (see e.g. Bayād. ı̄, I, p. ; *). The words fı̄ #Alı̄ (or fı̄ fad. l #Alı̄)
appear as a gloss (on the authority of al-Bāqir) in Tha#labı̄, IV, p.  >
Ibn Tāwūs,
. Tarā"if,
. p.  (> Bih. ār, XXXVII, p. , no. ), Bayād. ı̄,
I, p. . The reading risālātihi (Q :) adduced in ms. M conforms to
the qirā"a of Nāfi#, Ibn #Āmir, #Ās.im in the transmission of Abū Bakr (see
Ibn Mujāhid, p. ) and Ibn Miqsam (see Jeffery, “Ibn Miqsam”, p.
; cf. ). See also Nah. hās,
. I #rāb, II, p.  (risālātihi as the reading of
the Medinese); Tha#labı̄, IV, p. ; #Ukbarı̄, p. .
 Mustadrak, XV, p. , no. , p. , no. , p. ,
no. . The reading ahālı̄kum (not ahāliyakum) recorded in ms. M
is often ascribed to al-Sādiq. (Jeffery, p. ; Ibn Jinnı̄, I, pp. –;
Tha#labı̄, IV, p. ; Zamakhsharı̄, I, p.  [bi-sukūn al-yā" … li-l-
takhfı̄f ]; Ibn #At.iyya, II, p. ; Tabris
. ı̄, VI, p. ; Qurt.ubı̄, VI, p. ;
Abū Hayyān,
. IV, p.  [bi-sukūn al-yā"]). For this tradition cf. Tūs
. ı̄, IV,
pp. –; idem, Tahdhı̄b, VIII, p. , no.  > Ibn Idrı̄s, Sarā"ir, III,
p. ; Rāwandı̄, Fiqh, II, p. . The ending is a commentary on the
continuation of Q : (aw kiswatuhum aw tah. rı̄r raqaba); cf. As. l #Ās. im b.
Humayd,
. p. .
 Fas. l, p. , ll. –. See .
 Fas. l, p. , l. –p. , l. . The reading hal rabbuka yasta.tı̄ #u (“is
it your Lord who is able”) appears to be attested only in KQ. The better
known reading of Q : is hal tasta.tı̄#u rabbaka (“are you able to call on
your Lord”). It is recorded on the authority of various early authorities
(see Tabar
. ı̄, VII, p. ) including the Prophet (see Tirmidhı̄, S. ah. ı̄h. , XI,
p. , Hākim,
. Mustadrak, II, p. , no. , Qurt.ubı̄, VI, p. ),
#Ā"isha (see Māturı̄dı̄, III, p. , Ibn Abı̄ Zamanı̄n, I, p. ), Ibn
 
#Abbās (see Māturı̄dı̄, III, p. ) and #Alı̄ (see Ibn Abı̄ Hātim, . IV, p.
, no. , Abū Hayyān, . IV, p. ) and was adopted by al-Kisā" ı̄
(see Kisā"ı̄, Ma#ānı̄, p. , Ibn Mujāhid, p. , Nah. hās, . I #rāb, II, p. ,
Samarqandı̄, I, p. , Tha#labı̄, IV, p. , Māwardı̄, II, p. , Tabris . ı̄,
VI, p. , Abū l-Futūh, . IV, p. , Rāzı̄, XII, p. , Ibn al-Jawz ı̄, II, p.
, Qurt.ubı̄, VI, p. , Abū Hayyān, . IV, p. , Ibn Hishām, Mughnı̄,
pp. –); see further Ibn Khālawayh, Hujja, . pp. –; #Ukbarı̄,
p. . It is also attested in Shı̄#ı̄ texts; see #Ayyāshı̄, I, p. , no. 
(Yahyā
. al-Halab . ı̄) > S. āfı̄, II, p. , Burhān, I, p. , no. , Bih. ār, XIV, p.
, no. , Huwayz. ı̄, I, p. , no. , Fas. l, p. , ll. –. See further
Goldziher, Richtungen, p. . Cf. .
Isnād: A̄ Y#̄: he may well be Ishāq . b. #Abd al-#Azı̄z Abū l-
Safātij (for whom see *). There are three other transmitters from
al-Sādiq
. having this kunya: Abū Ya#qūb Ishāq . b. Yazı̄d al-Tā" . ı̄ al-Kūfı̄
(Tūs
. ı̄, Rijāl, p. , no. ); Abū Ya#qūb Is hāq
. b. Ibrāh ı̄m al-Azdı̄ al-
#At.t.ār al-Kūfı̄ (idem, Rijāl, p. , no. ); Abū Ya#qūb al-Asadı̄ imām
Banı̄ l-Saydā"
. (printed erroneously as Banı̄ l-Sayd) . al-Kūfı̄ (idem, Rijāl,
p. , no. ).
 For the explication of yasta.tı̄# (at Q :) as yaqdir (to be able) see
e.g. Tabris
. ı̄, VI, p. ; Qurt.ubı̄, VI, p. . Cf. .
 Cf. Māwardı̄, II, p. , Tūs . ı̄, III, p. , Tabris
. ı̄, VI, p. , all
citing an anonymous view according to which the ghurāb of Q : was
an angel in the form of a raven. In contrast, #Alı̄ (Ibn Shahrāshūb,
Manāqib, II, p.  > Bih. ār, X, p. , no. ) and al-Bāqir (Tabris
. ı̄, Ih. tijāj,
p.  > Bih. ār, XLVI, p. , no. ) are said to have adduced the raven
as an example of a messenger (mab#ūth/rasūl) who was neither a jinn nor
a human being, neither an angel nor a devil. Cf. Mufı̄d, Ikhtis. ās. , p. 
(masā"il #Abdallāh b. Salām).
 For this tradition see Tūs . ı̄, Tahdhı̄b, X, pp. –, no.  (al-
Husayn
. b. Sa#ı̄d < Fadāla
. < Abān < Zurāra < al-Bāqir or al-Sādiq).
> Huwayz
. ı̄, I, p. , no. . The view that the beginning of Q :
(the verse of lex talionis) is muh. kam (effective/not abrogated; cf. ) is
held inter alia by al-Tūs
. ı̄ (Tahdhı̄b, X, pp. ) and al-Rāwandı̄ (Fiqh,
II, pp. –: lā khilāf anna dhālika thābit fı̄ shar #inā … wa-lā yath-
butu naskhuhu lā qur"ānan wa-lā sunnatan fa-innahu yajibu l- #amal bihi). The
opposing view is espoused by al-Qummı̄ (I, pp. , ), for whom
the beginning of Q : is abrogated by Q :. This view is shared
 
by al-Nu#mānı̄ (Tafsı̄r, p. ), who maintains that the ruling at Q :

does not distinguish between men, women and slaves (since it allows
mutual retaliation among them). Al-Qummı̄ (at I, p. ), al-Nu#mānı̄
and Ibn al-Jawzı̄ (Nawāsikh, pp. –) point out that the ruling cited in
Q : is that of the tawrāt (see Q :– [innā anzalnā l-tawrāt … wa-
katabnā #alayhim fı̄hā; cf. Exodus :–, Leviticus :–, Deuteron-
omy :]); and al-Nu#mānı̄ adduces Q : as an instance of a verse
abrogating a Biblical ruling (fa-nasakha llāh ta #ālā mā fı̄ l-tawrāt). Abū
#Ubayd (Nāsikh, p. ; cf. Wansbrough, Quranic Studies, p. ) mentions
two views: according to the Medinese, Q : and Q : are both
valid; according to the #Irāqı̄s, Q : is abrogated by Q : (see
similarly Qurt.ubı̄, II, p. ). See further EI 2, art. “Ki . s.ās.”, at V, p.
b (J. Schacht); EQ, art. “Retaliation” (Khaled Abou El Fadl); Adang,
Writers, pp. –.
 Mustadrak, XIV, p. , no. . This paragraph comprises

three different traditions, all dealing with the ahl al-kitāb: (i) A tradition
describing a discussion between Imam and disciple on the issue of
marriage with scriptuaries. For this issue see in general Friedmann,
Tolerance, pp. – (chapter five: interfaith marriages). For Q :
being abrogated by Q : see #Ayyāshı̄, I, p. , no.  (Ibn Sinān
< al-Sādiq);
. Kulı̄nı̄, V, p. , no. ; Nu#mān, Da #ā"im, II, pp. –,
no. ; Tūs. ı̄, Istibs. ār, III, p. , no. ; idem, Tahdhı̄b, VII, p. ,
no. ; Tabris
. ı̄, VI, p. ; Rāwandı̄, Fiqh, II, p. ; Suyūrı̄, II, pp.
–. Cf. Ibn al-Jawzı̄, Nawāsikh, p.  (citing a view according
to which Q : was abrogated by Q :; this view is rejected by
Ibn al-#Arabı̄ [Nāsikh, p. ]). Another verse said to have abrogated
Q : is Q :. The naskh in both cases is problematic since Sūra  is
traditionally said to have been revealed after both Sūra  and Sūra .
For Q : see Friedmann, Tolerance, p. ; Maghen, Hardship, pp. –
, adducing conflicting views as to whether Q : abrogated Q :
or was abrogated by it. Cf. Ibn al-#Atā"iqı̄, Nāsikh, p.  (the view that
Q : is abrogated by Q : is problematic [wa-fı̄ l-kull nazar]). . (ii) An
exegetical tradition on Q :. For God rescinding (mah. ā) His decree
granting the Holy Land to the Children of Israel see #Ayyāshı̄, I, p.
, no.  (to Q :) (Zurāra, Humrān, . Muhammad
. b. Muslim, all
< al-Bāqir and al-Sādiq)
. > S. āfı̄, II, p. , Bih. ār, XIII, p. , no. ,
Huwayz
. ı̄, I, p. , no. ; #Ayyāshı̄, I, p. , no.  (Mas#ada b.
Sadaqa
. < al-Sādiq)
. > Bih. ār, XIII, p. , no. , Huwayz . ı̄, I, p. ,
no. . For the context see Rubin, Bible, pp. –. (iii) An exegetical
 
tradition on Q :. According to this verse, a will (was. iyya), to be

valid, has to be drawn up or dictated in the presence of two trustworthy
witnesses (see Powers, Studies, pp. , , ). These witnesses must
under normal circumstances be Muslims. If, however, a Muslim is in
the company of non-Muslims, feels that his end is near, makes a will
and then dies, the question arises as to whether the testimony of the
non-Muslims is admissible. This was a moot point among Sunnı̄s (see
Friedmann, Tolerance, pp. –). Most Imāmı̄ scholars answered the
question in the affirmative, and supported their position by interpreting
the words “two others not from among you” (ākharān min ghayrikum) as
referring to non-Muslims (see Bas. ā"ir, p. , no. ; Qummı̄, I, p. ;
#Ayyāshı̄, I, pp. –, nos. –; Kulı̄nı̄, VII, pp. –, nos. , , ,
; Tūs
. ı̄, Tahdhı̄b, IX, pp. –, nos. –, –; Rāwandı̄, Fiqh,
I, p. ). The tradition in KQ is in keeping with this position.
 Mustadrak, XII, pp. –, no. . Cf. Barqı̄, I, p. ,
nos. – ([dhālika] ta"wı̄luhā l-a #zam) . > Burhān, I, pp. –, nos. ,
, Bih. ār, II, pp. –, nos. –; Qummı̄, I, p.  > Huwayz . ı̄, I,
p. , no. ; #Ayyāshı̄, I, pp. –, no.  > Bih. ār, CIV, p. ,
no. ; #Ayyāshı̄, I, p. , no.  > Bih. ār, II, p. , no. ; Kulı̄nı̄, II, pp.
–, no.  (dhāka ta"wı̄luhā l-a #zam) . > S. āfı̄, II, p. , Burhān, I, pp. –
, no. , Bih. ār, LXXIV, p. , no. , Huwayz . ı̄, I, p. , no. ;
Tūs
. ı̄, Amālı̄, I, p.  > Burhān, I, p. , no. ; Tabris
. ı̄, Ih. tijāj, p. 
(wa-li-l-ih. yā" fı̄ hādhā l-mawd. i # ta"wı̄l fı̄ l-bā.tin laysa ka-zāhirihi
. wa-huwa man
hadāhā); DC, art. “Abel et Caïn” (Meir M. Bar-Asher); the discussion in
Kohlberg, “Taqiyya”, p. . Cf. also the expression ta"wı̄luhu l-a #zam . in
Mufı̄d, Ikhtis. ās. , p.  > Bih. ār, XXIV, p. , no. , #Āmilı̄, Mir"āt, p.
.
 Those who read tanfa # are said to have included the Prophet (see
Ibn #Adı̄, Du
. #afā", IV, p. ), Abū l-#Āliya (i.e. the Bas.ran Rufay# b.
Mihrān al-Riyāh. ı̄, d. /–) (see Ibn Jinnı̄, I, p. ; Ibn Hishām,
Mughnı̄, p. ), Ibn Sı̄rı̄n (see Nah. hās,
. I #rāb, II, p. ; Ibn Khālawayh,
p. ; Zamakhsharı̄, II, p. ; Qurt.ubı̄, VII, p. ; Abū Hayyān,
. IV,
pp. , ) and Ibn #Umar (see Ibn Khālawayh, p. ; Ibn #At.iyya, II,
p. ). For a grammatical explication of this reading see Nah. hās,. I #rāb,
II, p.  > Qurt.ubı̄, VII, p. ; Ibn Jinnı̄, I, pp. –; #Ukbarı̄, p.
; Abū Hayyān,
. IV, p. .
 
 The doctrine that God’s will (irāda) regarding His own acts is
identical with their creation is typical of the Baghdādı̄ Mu#tazilı̄s; see
Madelung, al-Qāsim, pp. –. The words mi"at manqaba appearing
in the margin of ms. T are evidently a later addition. The purpose
of this addition is not clear; it cannot be a reference to the work by
Ibn Shādhān bearing this title, since the tradition in question is not
included in it.
 Mustadrak, VII, p. , no. . Both h. as. ād and h. is. ād mean “har-
vest” or “reaping”. Among the Seven Readers, h. as. ādihi was adopted
by #Ās.im, Abū #Amr and Ibn #Āmir, with the rest reading h. is. ādihi (Ibn
Mujāhid, p. ; Ibn al-Jawzı̄, III, p. ; Qurt.ubı̄, VII, p. ; Baydāw . ı̄,
p. ; cf. Ibn Khālawayh, Hujja,. p. ; Ahwāzı̄, Ibn Muh. ays. in, p. ;
Tabris
. ı̄, VII, p. ; Abū l-Futūh, . V, p. ; Rabin, West-Arabian, p. ).
According to one report, when a disciple read Q : to al-Ridā, . the
Imam told him to open his mouth (iftatih. /iftah. al-fam) while pronounc-
ing the h. ā" (Himyar
. ı̄, pp. – > Burhān, I, p. , no. , Bih. ār,
XCVI, p. , no. , Huwayz . ı̄, I, p. , no. ). Muhsin
. al-Fayd. takes
this to mean that the disciple had read h. is. ādihi and had been put right
by the Imam (S. āfı̄, II, p. ). This assumption is borne out by the tra-
dition in KQ, where al-Ridā . endorses the reading h. as. ādihi. For the text
of the tradition cf. #Ayyāshı̄, I, pp. –, nos. –, particularly
nos. , , , ; Kulı̄nı̄, III, pp. – (bāb al-h. as. ād wa-l-jadād).
 Fas. l, p. , ll. –. See Qummı̄, I, p.  > Huwayz . ı̄, I, p. ,
no. , Fas. l, p. , ll. –; cf. Kulı̄nı̄, VIII, p. , no.  (where bi-
walāyat #Alı̄ is a gloss) > S. āfı̄, II, p. , Burhān, I, p. , no. , Huwayz
. ı̄,
I, p. , no. .
 This tradition properly belongs in the chapter on Sūrat al-mā"i-

da, where the word al-ması̄h. occurs five times, at verses  (twice), 
(twice) and . For the possible derivation of ması̄h. from the Aramaic
meshı̄h. ā see Jeffery, Vocabulary, p. . In KQ muthaqqal occurs four times:
the meaning here is “with a long final vowel written with mater lec-
tionis (mamdūda)”. At  it denotes “with a longer (‘heavier’) pro-
nunciation”, and at  and  it denotes “with a double conso-
nant (shadda)”. Mukhaffaf occurs five times: at , ,  and 
it denotes “without a double consonant (shadda)”; at  it denotes
“without a vowel” (i.e. with a sukūn). See in general Versteegh, Gram-
mar, index, s.vv. muthaqqal, mukhaffaf.
 
 Fas. l, p. , ll. –. For this reading see Jeffery, p.  (Ubayy);
Qummı̄, I, pp. – > S. āfı̄, II, p. , Bih. ār, VI, p. , no. ,
LXVII, p. , Huwayz. ı̄, I, p. , no. . Sa#d b. #Abdallāh, Nāsikh,
p.  has kasabat, but al-Nūrı̄ cites Sa#d’s text as iktasabat (Fas. l, p. ,
l. –p. , l. ).
Isnād: M#̄ . #U̄: Abū #Uthmān (al-) Mu#allā b. #Uthmān
al-Ahwal
. al-Kūfı̄, a transmitter from al-Sādiq
. (Quhpā"ı̄, VI, p. ;
Ardabı̄lı̄, II, p. ).
 Fas. l, p. , ll. –. For yukdhibūnaka as the reading of #Alı̄ (as
at ) see Nah. hās,. Ma#ānı̄, II, p. ; Tha#labı̄, IV, p. ; Tabris
. ı̄,
VII, p.  > S. āfı̄, II, p. , Fas. l, p. , ll. –; Abū l-Futūh,. IV, p.
. For yukdhibūnaka as the reading of al-Sādiq . see Jeffery, p. . Of
the Seven Readers, Nāfi# and al-Kisā"ı̄ read yukdhibūnaka and the rest,
yukadhdhibūnaka (Ibn Mujāhid, p. ; Samarqandı̄, I, p. ; Tha#labı̄,
IV, p. ; Abū l-Futūh, . IV, p. ; Ibn al-Jawzı̄, III, pp. –; Abū
Hayyān,
. IV, p. ; cf. Tabar
. ı̄, VII, pp. –; Māturı̄dı̄, IV, p. ;
#Ukbarı̄, p. ). Translation: “They will not bring anything which will
render a lie that which you (i.e. Muhammad) . bring”.
 Fas. l, p. , ll. –. For this tradition cf. Sa#d b. #Abdallāh,
Nāsikh, p.  (ending: lā ya"tūna bi-h. aqq yub.tilūna bihi h. aqqaka); Qummı̄, I,
p.  (where al-Sādiq’s
. reading is erroneously given as lā ya"tūnaka; the
correct version [lā yukdhibūnaka] is found in Bih. ār, IX, p. , no. );
#Ayyāshı̄, I, p. , no.  (ending: lā ya"tūna bi-bā.til yukdhibūna bihi
h. aqqaka)> S. āfı̄, II, p. , Burhān, I, p. , no. , Bih. ār, IX, p. ,
no. , XVIII, pp. –, no. ; Ibn Abı̄ Hātim, . IV, p. , no.
; Kulı̄nı̄, VIII, p. , no.  (ending as in #Ayyāshı̄) > S. āfı̄, II,
p. ; Suyūt.ı̄, Durr, III, p. ; al-Muttaqı̄ al-Hindı̄, Kanz, II, p. ,
no.  ( #an #Alı̄ annahu kāna yaqra"u hādhā l-h. arf fa-innahum lā yukdhibūnaka
mukhaffafa qāl lā yajı̄"ūna bi-h. aqq huwa ah. aqq min h. aqqika). See .
Isnād: Y#̄ . S#: Abū Muhammad . Ya#qūb b. Shu#ayb b. Mı̄-
tham/Maytham b. Yahyā . al-Tammār al-Asadı̄, a transmitter from al-
Sādiq
. (Modarressi, TS, p. ).—#I̄ . Mı̄/M: #Imrān
b. Mı̄tham/Maytham b. Yahyā . al-Tammār al-Asadı̄, paternal uncle of
Ya#qūb b. Shu#ayb, a transmitter from Zayn al-#Ābidı̄n, al-Bāqir and
al-Sādiq
. (Quhpā"ı̄, IV, p. ; Ardabı̄lı̄, I, pp. –).—#A̄ -
Aı̄: #Abāya b. #Amr b. Rib#ı̄ al-Asadı̄, a transmitter from #Alı̄ and
al-Hasan
. (Ibn Sa#d, Tabaqāt,
. VI, p. ; Quhpā"ı̄, III, p. ; Ardabı̄lı̄, I,
p. ).
 
 Fas. l, p. , ll. –. See Kulı̄nı̄, VIII, pp. –, no.  >
Huwayz
. ı̄, I, p. , no. , Fas. l, p. , ll. –. Cf. Q : (wa-tammat
kalimat rabbika l-h. usnā #alā banı̄ isrā"ı̄l).
Isnād: M. . M̄: several transmitters from al-Sādiq .
bearing this name are recorded by al-Tūs . ı̄: (i) Mu hammad
. b. Marwān
al-Bas.rı̄, who was also a transmitter from al-Bāqir (Tūs . ı̄, Rijāl, p. ,
no. , p. , no. ); (ii) Abū #Abdallāh (or Abū Yahyā) . Muhammad
.
b. Marwān al-Dhuhlı̄ al-Bas.rı̄ (d. /–) (Tūs . ı̄, Rijāl, p. , no.
; he may be identical with (i)); (iii) Muhammad . b. Marwān b.
#Uthmān al-Madanı̄ (Tūs . ı̄, Rijāl, p. , no. ).
 For this reading see Tisdall, p. .
 For the identification of the qawm of Q : as the Umayyads see
also #Ayyāshı̄, I, p. , no.  (Abū l-Hasan
. #Alı̄ b. Muhammad
. [i.e. the
Imam al-Hādı̄]) > Burhān, I, p. , no. , Bih. ār, LXVII, pp. –,
LXXX, pp. –, no. ; Kishshı̄, pp. – > Bih. ār, XLII, pp. –
, no. , LXVII, pp. –. Elsewhere the qawm are said to be the
#Abbāsids (#Ayyāshı̄, I, p. , no.  > S. āfı̄, II, p. , Burhān, I, p. ,
no. , Bih. ār, XXXI, pp. –, no. , Huwayz . ı̄, I, p. , no. )
or the Umayyads and #Abbāsids—the former were punished unawares
(baghtatan) and the latter will be punished openly (jahratan) (#Ayyāshı̄, I,
p. , no.  [Mans.ūr b. Yūnus < unidentified transmitter < al-Sādiq, .
to Q :–] > Burhān, I, p. , no. , Bih. ār, XXXI, p. , no. ).
Translation: “It is the last remnant of the Umayyads to which reference
is made in the verse: ‘of the people who did wrong the last remnant
was cut off’ (Q :). The downfall of one of them is tantamount to the
downfall of many”.
 For this verse see in general Gramlich, “Urvertrag”; Bar-Asher,

Scripture, pp. –; DC, art. “Pacte prééternel” (Geneviève Gobillot).
For the tradition see Ibn Mahb . ūb, Kitāb al-mashyakha > Hill
. ı̄, Mukhtas. ar,
p.  (but reading dhurriyyatahum; isnād: al-Hasan. b. Mahbūb
. < #Alı̄ b.
Ri"āb < Abū Bas.ı̄r < al-Sādiq);
. its ending is a paraphrase of Q :.
The reading dhurriyyātihim was adopted by three of the Seven Readers
(Nāfi#, Abū #Amr and Ibn #Āmir) (see Ibn Mujāhid, p. ; Ibn #At.iyya,
II, p. ; Ibn al-Jawzı̄, III, p. ; cf. Tha#labı̄, IV, p. , Tabris
. ı̄, IX,
p. ) and was also followed by Ibn Miqsam (see Jeffery, “Ibn Miqsam”,
p. ). It is further attested in #Ayyāshı̄, II, pp. –, no.  (al-As.bagh
b. Nubāta < #Alı̄) > Burhān, II, p. , no.  (but reading dhurriyyatahum),
 
Bih. ār, V, p. , no.  (dhurriyyatahum); Ibn al-Juhām

. > Ibn Tāwūs,
.
Yaqı̄n, p. ; Ibn Shahrāshūb, Manāqib, III, p. . Al-Tabar
. ı̄ (IX, pp.
–) adduces numerous traditions on Q :, in all of which the
form dhurriyyātihim is recorded. Cf. , –, .
 In this tradition, a man asks #Alı̄ about an apparent contradic-

tion between two verses: according to the first (Q :), the unbeliev-
ers will be questioned on the Day of Judgment; according to the second
(Q :), “God will neither speak to them nor look upon them”. #Alı̄
replies that on that day people (here evidently meaning the unbelievers)
will pass through various places; at some they will be stopped and ques-
tioned, at others they will be turned away (or: sent off to be punished)
without being either stopped or questioned. A similar reply is ascribed
to #Ikrima (see Qurt.ubı̄, X, p. , XVII, p. ; idem, Tadhkira, p. ).
Commentators discuss other pairs of verses with similar apparent con-
tradictions, for example Q : vs. Q : (see Karājakı̄, II, p. ;
Tūs
. ı̄, VI, pp. –; Tabris
. ı̄, XXVII, p. ) or Q : vs. Q : (see
Tūs
. ı̄, IV, pp. –). For the final sentence cf. .
 Cf. #Ayyāshı̄, I, p. , no.  (arāda ghayr alladhı̄ qāl) > Burhān, I,
p. , no. , Bih. ār, XI, p. , no. . See further Murtadā,
. Tanzı̄h, pp.
–; Tabris
. ı̄, VII, p. .
 This exegesis on Q :– is quoted to show that just as Jesus’s

position as a descendant (dhurriyya) of Abraham is not affected by the
fact that this descent is through his mother, so too al-Hasan . and al-
Husayn’s
. position as descendants of the Prophet is not affected by the
fact that this descent is through their mother. The connection between
the two cases (Jesus to Abraham via Maryam, al-Hasan . and al-Husayn
.
to the Prophet via Fāt.ima) is said to have been pointed out by the
Bas.ran Qur"ān scholar Yahyā . b. Ya#mar when he was brought before
al-Hajjāj
. (see #Ayyāshı̄, I, p. , no.  [on the authority of Abū l-
Harb
. b. Abı̄ l-Aswad] > Burhān, I, p. , no. , Bih. ār, XCVI, p. ,
no. ; Ibn Abı̄ Hātim,
. IV, p. , no.  > Ibn Kathı̄r, Tafsı̄r, II, p.
, Suyūt.ı̄, Durr, III, p. ; Nu#mān, Sharh. , III, pp. –, no. ;
Ibn Bābawayh, Amālı̄, pp. –; Kūfı̄, Manāqib, p. , no. ;
Karājakı̄, I, pp. – > Bih. ār, X, pp. –, no. , XXV, pp. –
, no. ; Ibn Khallikān, Wafayāt, VI, p. ), and by Mūsā al-Kāzim .
when he addressed Hārūn al-Rashı̄d (see Ibn Shu#ba, Tuh. af, pp. –
 [inna llāh nasaba l-ması̄h. #Īsā b. Maryam ilā khalı̄lihi Ibrāhı̄m bi-ummihi
 
Maryam etc.]; Ibn Bābawayh, #Uyūn, I, p. , no. ; Mufı̄d, Ikhtis. ās. , p.
 > Bih. ār, XLVIII, p. , no. ). Cf. Kulı̄nı̄, VII, p. , no.  (citing
al-Fadl
. b. Shādhān [fa-ja #ala #Īsā min dhurriyyat Ādam]), VIII, pp. –,
no.  (fa-ja #ala #Īsā b. Maryam min dhurriyyat Nūh. ); Abū l-Futūh,
. IV, p.
; Ganjı̄, Kifāya, p.  (… wa-fı̄ hādhā ākad dalı̄l anna awlād Fā.tima
dhurriyya li-l-nabı̄); S. āfı̄, II, p. ; .
 For the beginning of this tradition see #Ayyāshı̄, I, p. , no. 
(Abū Bas.ı̄r < al-Bāqir) > S. āfı̄, II, p. , Burhān, I, p. , no. , Bih. ār,
XCII, p. , no.  (in the chapter Fad. ā"il sūrat al-an#ām); for the ending
see Qummı̄, I, p.  > Burhān, I, p. , no. , Bih. ār, XXIV, p. , no.
; cf. . The view that verses Q :– are muh. kamāt (effective, not
abrogated; cf. ) is ascribed to Ibn #Abbās (Tabar . ı̄, VIII, pp. –,
Tabris
. ı̄, VII, p. , Rāzı̄, XIV, p. ) and al-Sudd ı̄ ( Tabar
. ı̄, VIII, p. );
it is also mentioned in Muqātil, I, pp. , . Al-Qurt.ubı̄ (VII, p. )
cites the view of an unnamed authority according to which these verses
incorporate the Decalogue (cited in Günther, “Commandments”, p. ;
see further idem, pp. –).
 Cf. Muqātil, I, p. . Elsewhere, the verse which came down in
reply to Quraysh is said to have been either Q : (see e.g. Muqātil,
II, pp. –, Tūs . ı̄, VIII, p. , Tabris
. ı̄, XX, p. ) or Q :
(see e.g. Tabar
. ı̄, XXV, p. , Ibn Shu#ba, Tu h. af, p.  [> Bih. ār, V, p.
, no. ], Qurt.ubı̄, XVI, p. ). Unzila (at Q :) is also attested in
Qummı̄, II, p. . It is not clear whether this is a qirā"a or a scribal
error. For ya#lamu (at Q :) see Kulı̄nı̄, III, p. , no. ; Kishshı̄,
p. ; Ibn Shahrāshūb, Manāqib, IV, p.  > Bih. ār, X, p. , no. ;
Ibn Kathı̄r, Bidāya, IX, p.  (year /). The reading risālātihi (at
Q :) adduced in ms. M was adopted by Nāfi#, Ibn #Āmir, #Ās.im (in
the transmission of Abū Bakr), Abū #Amr, Hamza . and al-Kisā"ı̄ (Ibn
Mujāhid, p. ; Tabris. ı̄, VII, p. ; Abū l-Futū h,
. V, p. ; Ibn al-
Jawzı̄, III, p. ; Abū Hayyān,
. IV, p. ; cf. ), and was also followed
by Ibn Miqsam (Jeffery, “Ibn Miqsam”, p. ).
 See Kulı̄nı̄, I, p. , no. , p. , no.  (both from Mālik al-
Juhanı̄) > Najafı̄, p. , no. , Burhān, I, p. , no. , Bih. ār, XXIII, p.
, no. . Cf. #Ayyāshı̄, I, p. , no.  > Tabris
. ı̄, VII, p.  (> Bih. ār,
IX, p. ), Ibn Shahrāshūb, Manāqib, IV, p. , S. āfı̄, II, p. , Burhān,
I, p. , no. , Bih. ār, IX, pp. –, no. .
Isnād: M̄ -Jı̄: Abū Mans.ūr (or Abū Muhammad)
. Mālik b.
 
A#yan al-Juhanı̄, a Kūfan (Bas.ran, according to Kishshı̄, p. ) trans-

mitter from al-Bāqir and al-Sādiq
. (Quhpā"ı̄, V, pp. –; Ardabı̄lı̄, II,
pp. –). He was also a poet (Modarressi, TS, p. , notes , ).
 Fas. l, p. , ll. –. Al-Tabris . ı̄ records an anonymous account

(wa-ruwiya) according to which Ibn Mas#ūd and Sālim (i.e. Sālim b.
Ma#qil mawlā Abı̄ Hudhayfa
. b. #Utba) read the verse as follows: wa-idhā
qulibat abs. āruhum tilqā" as. h. āb al-nār qālū rabbanā #ā"idhan bika an taj #alanā
ma #a l-qawm al-zālimı̄n
. (VIII, p.  > Bih. ār, VIII, p. , Huwayz . ı̄, II, p.
, no. , Fas. l, p. , ll. –, p. , ll. –). Another anonymous
account cited by al-Tabris . ı̄ attributes this reading to al-Sādiq
. (VIII, p.
). For the reading qulibat see Jeffery, pp. , , ,  (Ibn Mas#ūd,
Ubayy, Sālim, al-A#mash); Māturı̄dı̄, IV, p.  (Ubayy); Zamakhsharı̄,
II, p.  (al-A#mash). Cf. .
Isnād: -Q̄ . #U: Abū Muhammad . (al-) Qāsim b. #Urwa,
a resident of Baghdād and a transmitter from disciples of al-Sādiq .
(Modarressi, TS, pp. –).—-H . . Aı̄ -#A̄": Abū #Alı̄
al-Husayn
. b. Abı̄ l-#Alā" al-Khaffāf al-A#war, a Kūfan transmitter from
. (Kohlberg, “Us.ūl”, pp. , ; Modarressi, TS,
pp. –).
 Of the Seven Readers, Abū #Amr read yaqūlū and the rest, taqūlū;
this latter reading is also recorded in a tradition having Yahyā
. al-Halab
. ı̄
in its isnād (see Qummı̄, I, pp. – > Burhān, II, pp. –, no. , Bi-
h. ār, V, p. , no. ). The word yaqūl recorded in the manuscripts is ev-
idently an error. Since no qirā"a appears to be cited here, it can be taken
that the ending of this tradition is missing. Cf. , –, .
 Fas. l, p. , l. . Cf. .
 Fas. l, p. , ll. –. For dhurriyyātihim see . Cf. Furāt, I,
pp. –, nos. – > Fas. l, p. , l. –p. , l.  (tradi-
tions with the reading a-lastu bi-rabbikum [variant: + qālū balā] wa-anna
Muh. ammadan [ #abdı̄ wa-] rasūlı̄ wa-anna #Aliyyan amı̄r al-mu"minı̄n); #Ayyāshı̄,
II, p. , nos. – (wa-ashhadahum #alā anfusihim a-lastu bi-rabbikum wa-
anna Muh. ammadan rasūl allāh nabiyyukum [variant: wa-anna Muh. ammadan
nabiyyakum rasūl allāh] wa-anna #Aliyyan amı̄r al-mu"minı̄n) > Burhān, II, p.
, nos. –, Bih. ār, XXXVII, p. , no. , Huwayz
. ı̄, II, pp. –,
no. , tr. Amir-Moezzi, “Walāya”, p. ; Kulı̄nı̄, I, p. , no.  >
Hill
. ı̄, Mukhtas. ar, p. , Najafı̄, p. , no. , Burhān, II, p. , no. ,
 
Huwayz
. ı̄, II, p. , no. ; Bar-Asher, “Readings”, pp. –. Cf. ,
, , , .
Isnād: M. . I̄#ı̄: Abū Ja#far Muhammad
. b. Ismā#ı̄l b.
Bazı̄#, a Kūfan transmitter from al-Kāzim, . al-Ridā
. and al-Jawād, died
during the imamate of al-Jawād (Quhpā"ı̄, V, pp. –; Ardabı̄lı̄,
II, pp. –). For an example of his transmission from Muhammad .
b. Sinān see Ibn Shādhān, Kitāb al-qā"im > Hill . ı̄, Muh. tad. ar, p.  >
Bih. ār, XXVII, p. , no.  (Ibn Shādhān < Muhammad . b. Ismā#ı̄l <
Muhammad
. b. Sinān < #Ammār b. Marwān).—M.̄: he may well
be Mans.ūr b. Yūnus (for whom see *; cf. the isnād Mans.ūr b. Yūnus
< Abū l-Safātij < Jābir al-Ju#fı̄ [Najafı̄, p. , no.  > Burhān, III, p. ,
no. , Bih. ār, XXIV, p. , no. ]).—A̄ -S̄: Abū Ya#qūb Ishāq .
b. #Abd al-#Azı̄z Abū l-Safātij al-Bazzāz, a Kūfan transmitter from al-
Sādiq
. (Quhpā"ı̄, I, pp. –, VII, p. ; Ardabı̄lı̄, I, p. , II, p. ;
see *).—A̄ -Rı̄# -Q̄: al-Māzandarānı̄ (VII, p.  > Fas. l,
p. , ll. –) describes him as majhūl. He is only mentioned in this
tradition as recorded in KQ and Kulı̄nı̄. Perhaps he is to be identified
with Abū l-Rabı̄# Sulaymān b. Khālid b. Dihqān al-Aqt.a# (see *); yet
this person is nowhere called “al-Qazzāz”.
 Fas. l, p. , l. . Cf. , , , , .
 Translation: “The people of the right said: ‘yes (we will acknowl-
edge #Alı̄ as legatee)’; the people of the left acknowledged the two
shahādas (i.e. God’s unicity and Muhammad’s . prophethood), but when
they wanted to acknowledge amı̄r al-mu"minı̄n (as legatee), the Second
(i.e. #Umar) indicated with his eye that they should not (do so); they
refused to acknowledge (#Alı̄ as legatee) and were therefore cursed”. For
as. h. āb al-yamı̄n see Q :, , , , Q :; for as. h. āb al-shimāl see
Q :; in general Amir-Moezzi, Guide divin (= Divine Guide), index, s.v.
as. h. āb al-yamı̄n/as. h. āb al-shimāl. Cf. , , , , .
Isnād: #Aı̄ . M . . Aı̄ #A̄: there are a number of
transmitters from al-Sādiq . called #Alı̄ b. Muhammad,
. but none of them
is known as #Alı̄ b. Muhammad . b. Abı̄ #Abdallāh (or Abı̄ Tālib).
. Perhaps
#an Abı̄ #Abdallāh was written down twice, the first #an subsequently being
changed to bn.
 Fas. l, p. , ll. –. See .

Isnād: H:
. he may be Humayd
. b. al-Sarı̄ al-#Abdı̄ al-Kūfı̄, a
. (Quhpā" ı̄, II, p. ; Ardabı̄lı̄, I, p. ) and
 
a member of the #Abd al-Qays, the tribe to which Jābir al-#Abdı̄ also
belonged.—J̄ -#Aı̄: he is mentioned in a single tradition in
Kulı̄nı̄, I, p. , no.  (isnād: Ibn Mahbūb
. < Hammād
. [i.e. b. #Īsā]
< Humayd
. < Jābir al-#Abdı̄ [in the printed edition: Humayd
. wa-Jābir
al-#Abdı̄, which appears to be an error] < #Alı̄) > Bih. ār, XL, p. , no.
.
 The readings at –, when taken together, closely resemble

the following qirā"a attributed to #Alı̄: akhraja li- #ibādihi min al-qu.tn wa-l-
kattān wa-l-.tayyibāt min al-rizq al-h. alāl qul hiya li-lladhı̄na āmanū yashrakuhum
fı̄hā l-kuffār fı̄ l-dunyā khālis. atan lahum yawm al-qiyāma (see Jeffery, p. ).
For al-h. alāl as a gloss on al-.tayyibāt min al-rizq see Ibn Abı̄ Hātim, . V, p.
, no.  (Qatāda). Cf. *.
 Cf. Tabris

. ı̄, Mishkāt, p.  (from Abān b. #Uthmān). For ashraka-
kum ma #ahum cf. the reading yashrakuhum fı̄hā l-kuffār at .
Isnād: A
. . Y. ̄: he may be Ahmad . b. Yahyā
. al-Muqri", who
transmitted from #Ubaydallāh b. Mūsā b. Mūsā al-#Absı̄ al-Kūfı̄, himself
. (Quhpā"ı̄, IV, p. ; Ardabı̄lı̄, I, p. ; for
the isnād cf. Tūs
. ı̄, Tahdhı̄b, IX, p. , no. ).
 See Ibn Bābawayh, Amālı̄, p. ; idem, Tawh. ı̄d, p. , no.  >
Bih. ār, XIII, p. , no.  (Muhammad . b. Mūsā b. al-Mutawakkil <
#Alı̄ b. al-Husayn
. al-Sa#dābādı̄ < Ahmad . b. Abı̄ #Abdallāh al-Barqı̄ <
his father Muhammad. b. Khālid < Ahmad . b. al-Nadr
. < Muhammad .
b. Marwān < Muhammad . b. al-Sā"ib < Abū [al-] Sāli
. . h < #Abdallāh
b. #Abbās fı̄ qawlihi #azza wa-jalla: fa-lammā afāqa qāl subh. ānaka tubtu ilayka
wa-anā awwal al-mu"minı̄n [Q :] qāl yaqūl: subh. ānaka tubtu ilayka min an
as"alaka ru"yatan wa-anā awwal al-mu"minı̄n bi-annaka lā turā). Cf. Muqātil,
I, p.  (awwal al-mus. addiqı̄n bi-annaka lan turā fı̄ l-dunyā); Thawrı̄, Tafsı̄r,
pp. –, no. ; Tabar . ı̄, IX, p.  (Mujāhid: [tubtu ilayka] an as"alaka
l-ru"ya); Ibn Abı̄ Hātim,
. V, pp. –, no. ; Ibn Bābawayh,
#Uyūn, I, pp. – > Burhān, II, pp. –, Huwayz . ı̄, II, pp. –,
no. ; Tha#labı̄, IV, p.  (wa-anā awwal al-mu"minı̄n bi-annaka lā turā
fı̄ l-dunyā); Māwardı̄, II, p.  (awwal al-mu"minı̄n bi-annahu lā yarāka shay"
min khalqika); Tabris
. ı̄, Ih. tijāj, p. ; Vajda, “Vision”, pp. , –, –
; Amir-Moezzi, Guide divin, pp. – = Divine Guide, p. .
 For the beginning cf. Bas. ā"ir, p. , no.  > S. āfı̄, II, p. ,
Bih. ār, XIII, p. , no. , XXVI, p. , no. , LIX, p. , no.
 
, Huwayz
. ı̄, II, pp. –, no.  (wa-rawā ba#d. as. h. ābinā #an Ah. mad
b. Muh. ammad al-Sayyārı̄ qāl wa-qad sami #tu anā min Ah. mad b. Muh. ammad
qāl h. addathanı̄ Abū Muh. ammad #Ubayd [read: #Ubaydallāh: cf. *] b. Abı̄
#Abdallāh al-Fārisı̄ wa-ghayruhu rafa #ūhu ilā Abı̄ #Abdallāh #alayhi l-salām qāl:
inna l-karūbiyyı̄n qawm min shı̄ #atinā min al-khalq al-awwal ja #alahum allāh
khalfa l- #arsh law qusima nūr wāh. id minhum #alā ahl al-ard. la-kafāhum thumma
qāl: inna Mūsā lammā sa"ala rabbahu mā sa"ala amara wāh. idan min al-karūbiy-
yı̄n fa-tajallā li-l-jabal fa-ja #alahu dakkan); Ibn Idrı̄s, Sarā"ir, III, p.  (<
Kitāb al-Sayyārı̄, probably al-Sayyārı̄’s Nawādir; see Introduction, p. ).
For the ending cf. the title of chapter  of al-Hurr . al-#Āmilı̄, Fus. ūl (p.
): inna llāh subh. ānahu lā yūs. af bi-h. araka wa-lā ’ntiqāl. Translation: “It was
one of the cherubs (not God) who became manifested to the mountain.
(The mountain) turned to dust, and Moses fell down senseless. God is
too great and majestic to be described as moving or changing from one
state to another”. For the karūbiyyūn see in general Abū Hātim, . Zı̄na, II,
p. ; WKAS, I, pp. b, a–b.
 The kafarū of the manuscripts is evidently a scribal error; cf.

Q : (inna lladhı̄na kafarū bi-āyātinā). The as. h. āb al-jamal are #Ā"isha,
Tal
. ha,
. al-Zubayr and their supporters, who fought against #Alı̄ in the
Battle of the Camel (/). For the tradition cf. Qummı̄, I, p.  >
Najafı̄, p. , no. , Burhān, II, p. , no. , Bih. ār, XXXII, p. , no. 
(nazalat hādhihi l-āya fı̄ Tal
. h. a wa-l-Zubayr wa-l-jamal jamaluhum); #Ayyāshı̄,
II, p. , no.  > Burhān, II, p. , no. .
 For this tradition cf. Bas. ā"ir, pp. –, no.  (in the chapter
entitled al-tafwı̄d. ilā rasūl allāh) > Bih. ār, XVII, pp. –, no. ; Bas. ā"ir,
p. , nos. , , the latter > Bih. ār, XVII, p. , no. ; Kulı̄nı̄, I, pp.
–, no.  (beginning) > S. āfı̄, V, p. , Bih. ār, XVII, pp. –, no. .
The reading wa-"mur bi-l-ma #rūf recorded in mss. L and B is attested in
a number of sources; see e.g. Tūs . ı̄, Tahdhı̄b, IX, p. , no. ; Fattāl,
Rawd. a, pp. , ; Rāwandı̄, Fiqh, II, p. . Al-Tabar . ı̄ does not give
this reading but equates the #urf of Q : with ma #rūf (IX, p. , cited
in Cook, Commanding Right, p. ); similarly Ibn Abı̄ Hātim, . V, p. ,
no. ; Nah. hās,
. I #rāb, II, p. . For Q : cf. , .
 See Bas. ā"ir, p. , no.  (Abū Wahb < Muhammad . b. Mans.ūr <
#Abd Sāli
. h. [i.e. al-Kāzim])
. > Bih. ār, XXIV, p. , no. ; #Ayyāshı̄, II, p.
, no.  (Muhammad
. b. Mans.ūr < #Abd Sāli
. h) . > Burhān, II, p. , no.
, cited in Bar-Asher, Scripture, p. ; Kulı̄nı̄, I, p. , no.  > Najafı̄,
 
pp. –, no. , S. āfı̄, II, p. , Burhān, II, p. , no. ; Nu#mānı̄,
Ghayba, p. , no.  > Bih. ār, XXIV, pp. –, no. ; #Āmilı̄, Mir"āt,
p. .
Isnād: M
. . #A̄: he may be Abū Ja#far Muhammad.
b. #Abdallāh b. Mihrān, an immediate authority of al-Sayyārı̄ (Ibn
Bābawayh, #Ilal, p. , no. ) and a transmitter from al-Jawād and al-
Hādı̄. He was accused of extremism (ghuluww) (Quhpā"ı̄, V, pp. –;
Ardabı̄lı̄, II, pp. –; Modarressi, Crisis, p. , note ). His nisba is
given both as al-Karkhı̄ and al-Kūfı̄ (for the latter see Ibn Bābawayh,
#Ilal, pp. , ); “al-Kūfı̄” may be a corruption of “al-Karkhı̄”.—
A̄ W: he is only known as a transmitter from Muhammad . b.
Mans.ūr (Ardabı̄lı̄, II, p. ).—M
. . M.̄: Ardabı̄lı̄ (II, p.
) suggests that the Muhammad. b. Mans.ūr who transmitted to Abū
Wahb is the Kūfan Muhammad . b. Man s.ūr b. Yūnus Buzurj (for whom
see Quhpā"ı̄, VI, p. ).
 Many commentators see in Q : an allusion to Bal#am; see

e.g. Muqātil, I, p. ; Qummı̄, I, pp. – > Bih. ār, XIII, pp. –
; #Ayyāshı̄, II, p. , no.  (Sulaymān al-Labbān < al-Bāqir) >
Burhān, II, p. , no. , Bih. ār, XIII, p. ; Tabar
. ı̄, IX, pp. –;
Ibn Muhakkam,
. II, pp. –; Māturı̄dı̄, V, pp. –; Ibn Bābawayh,
Ikmāl, p. ; Tha#labı̄, IV, pp. –; Abū l-Futūh,
. V, p. ; Qurt.u-
bı̄, IX, pp. –; Suyūt.ı̄, Durr, III, pp. –; idem, Mufh. amāt, p.
; EI 2, art. “Bal#am b. Ba#ūr(ā)” (G. Vajda). The form “Bul#ūm” (for
Bal#am/Bal#ām) does not appear to be attested elsewhere.
 Fas. l, p. , ll. –. For this reading see GdQ, III, p. , Tabar . ı̄,
IX, p. , Ibn Khālawayh, p. , Abū l-Futūh, . V, p.  (Ibn Mas#ūd);
Jeffery, pp. , , , , ,  (Ibn Mas#ūd, Ubayy, Tal . ha, .
#Ikrima, #At.ā" b. Abı̄ Rabāh, . al-Sādiq);
. idem, “Zaid”, p.  (Zayd b.
#Alı̄); Sa#d b. #Abdallāh, Nāsikh, p.  (al-Sādiq) . > Fa s
. l, p. , ll. –;
Qummı̄, as cited in Bih. ār, XCVI, p. , no.  (in the printed edition
of Qummı̄, at I, p. , the words qāla nazalat yas"alūnaka l-anfāl are
missing); #Ayyāshı̄, as cited in Bih. ār, XCVI, p. , no. , Huwayz . ı̄, II,
p. , no.  (in the printed edition of #Ayyāshı̄, at II, p. , no.  >
Burhān, II, p. , no. , the words qāla yas"alūnaka l-anfāl are missing);
Nah. hās,
. I #rāb, II, p. , idem, Ma #ānı̄, III, pp. – (Sa#d b. Abı̄
Waqqās.); Nu#mānı̄, Tafsı̄r, p.  (the reading with #an is a falsification
[tah. rı̄f ]); Ibn Jinnı̄, I, p. , Tabris. ı̄, IX, p.  (> Bih. ār, XIX, p. ,
Huwayz
. ı̄, II, p. , no. , Fa s
. l, p. , l. ) (Ibn Mas#ūd, Sa#d b. Abı̄
 
Waqqās., #Alı̄ Zayn al-#Ābidı̄n, al-Bāqir, al-Sādiq, . Tal

. ha
. b. Mus.arrif;
Tabris
. ı̄: also Zayd b. #Al ı̄); Muf ı̄d, Sarawiyya, p. ; Tha#lab ı̄, IV, p.
 (Ibn Mas#ūd, al-Da . h. hāk,
. #Ikrima); Tūs . ı̄, V, p.  (qirā"at ahl al-bayt);
Ibn #At.iyya, II, p. , Abū Hayyān,
. IV, p.  (Sa#d b. Abı̄ Waqqās.,
Ibn Mas#ūd, #Alı̄ b. al-Husayn,
. al-Bāqir, Zayd b. #Alı̄, al-Sādiq, . Tal
. ha
.
b. Mus.arrif, #Ikrima, al-Da . .. h hāk, #A t
. ā"); Rāwand ı̄, Fiqh, I, p.  (Ibn
Mas#ūd and qirā"at ahl al-bayt); Fas. l, p. , l.  (the reading with #an as
an example for the addition of a word to the text of the Qur"ān). See
, .
Isnād: S#: Abū Ya#qūb Shu#ayb b. Ya#qūb al-#Aqarqūfı̄, a neph-
ew of Abū Bas.ı̄r Yahyā
. b. al-Qāsim al-Asadı̄ and a transmitter from al-
Sādiq
. and al-Kāzim
. (Kohlberg, “Us.ūl”, p. : Modarressi, TS, p. ).
 Fas. l, p. , ll. –. See , .

Isnād: -W̄. ı̄: he may well be Muhammad
. b. al-Hasan
. al-Wāsit.ı̄,
. who transmitted to Abān b. #Uthmān (Tūs . ı̄,
Tahdhı̄b, I, p. , no.  > Bih. ār, XII, p. , no. ). Al-Wāsit.ı̄ does
not appear to be mentioned elsewhere as Abān’s paternal uncle. He
is to be distinguished from his namesake, a transmitter from al-Jawād
(Quhpā"ı̄, V, p. ; Ardabı̄lı̄, II, p. ; cf. Khū"ı̄, XVI, p. , no.
).
 Fas. l, p. , ll. –. For this reading see Haskān . ı̄, I, p. ,
no. , citing the anonymous al-Tafsı̄r al- #atı̄q (ruwiya #an Yūnus b. [read:
#an] Bakkār #an abı̄hi #an Abı̄ Ja #far Muh. ammad b. #Alı̄ fı̄ qawlihi ta #ālā: yā
ayyuhā lladhı̄na āmanū lā takhūnū llāh wa-l-rasūl wa-takhūnū amānātikum fı̄ āl
Muh. ammad wa-antum ta#lamūn); Tisdall, p. .
Isnād: B̄: Bakkār b. Abı̄ Bakr al-Ha . dram
. ı̄, a Kūfan transmitter
from al-Sādiq
. (Quhpā"ı̄, I, p. ; Ardabı̄lı̄, I, p. ).—H . ̄: he
may be Abū #Alı̄ Hassān
. b. Mihrān b. al-Mughı̄ra al-Jammāl, a Kūfan
transmitter from al-Bāqir, al-Sādiq. and al-Kāzim. (Quhpā"ı̄, II, pp. –
; Ardabı̄lı̄, I, p. ; Modarressi, TS, pp. –).
 Fas. l, p. , ll. –. For this reading see Jeffery, pp. , , ,
 (Ibn Mas#ūd, Ubayy, #Alı̄, Zayd b. Thābit); Ibn Khālawayh, p. 
(Ibn Mas#ūd, Zayd b. Thābit, Abū l-#Āliya); Ibn Jinnı̄, I, pp. –,
Ibn #At.iyya, II, p. , Tabris
. ı̄, IX, p.  (> S. āfı̄, II, p. , Bih. ār, V, p.
, XXV, p. , no. , LXX, p. , Huwayz . ı̄, II, p. , no. ) (#Alı̄,
Zayd b. Thābit, al-Bāqir, al-Rabı̄# b. Anas, Abū l-#Āliya, Ibn Jammāz
[i.e. Sulaymān b. Muslim b. Jammāz al-Zuhrı̄, d. after /–;
 
see Ibn al-Jazarı̄, I, p. , no. ]; Ibn Jammāz is not mentioned
in Tabris
. ı̄); #Ukbarı̄, p.  (wa-quri"a fı̄ l-shādhdh); Abū Hayyān,
. IV, p.
 (Ibn Mas#ūd, #Alı̄, Zayd b. Thābit, al-Bāqir, al-Rabı̄# b. Anas, Abū
l-#Āliya); Tha#ālibı̄, III, p.  (#Alı̄). Ibn Jinnı̄ (I, p. , cited in Ibn
#At.iyya, II, p. ) maintains that the alif of the lā (in lā tus. ı̄banna) was
omitted due to takhfı̄f (shortening of the pronunciation), and that the
meaning is not affected.
Isnād: #A -R. ı̄ -Q.ı̄: he may well be #Abd al-Rah. ı̄m b.
Rawh. al-Qas.ı̄r al-Asadı̄, a Kūfan transmitter from al-Bāqir and al-
Sādiq
. (Quhpā"ı̄, IV, p. ; Ardabı̄lı̄, I, pp. –).—T#: Abū
Ishāq
. Tha#laba b. Maymūn al-Nahw . ı̄, a Kūfan transmitter from al-
Sādiq
. and his disciples (Modarressi, TS, p. ).
 Fas. l, p. , ll. –. Wa-li-rasūlihi is also attested in Ibn Kathı̄r,
Bidāya, III, p. . It is not clear whether this is a genuine qirā"a or a
scribal error (cf. Q :: wa-li-llāh al- #izza wa-li-rasūlihi). See , .
Isnād: K: Khalaf b. Hammād
. b. Yāsir/Nāshir al-Asadı̄, a Kū-
fan transmitter from al-Kāzim . (Quhpā" ı̄, II, p. ; Ardabı̄lı̄, I, pp. –
).—A̄ -M̄": Abū l-Maghrā" Humayd . b. al-Muthannā al-
#Ijlı̄ al-Sayraf
. ı̄, a Kūfan transmitter from al-Sādiq
. and al-Kāzim. (Kohl-
berg, Muslim Scholar, pp. –, no. ; Modarressi, TS, pp. –).
 Of the Seven Readers, only Abū #Amr read usārā (rather than
asrā) (Ibn Mujāhid, p. , Ibn Ghalbūn, II, p. , Samarqandı̄, II, p.
); this was also the reading of Zayd (Jeffery, “Zaid b. #Alı̄”, p. ). See
also Tha#labı̄, IV, p.  (Abū Muhammad,
. Abū Ja#far); Ibn #At.iyya, II,
p.  (Abū #Amr, Abū Ja#far, Qatāda, Nas.r b. #Ās.im, Ibn Abı̄ Ishāq); .
Tabris
. ı̄, IX, p. , Abū l-Futūh,. V, p.  (Abū Ja#far, Abū #Amr);
Abū Hayyān,
. IV, p.  (Abū Ja#far, Ibn Abı̄ Ishāq,
. Nas.r b. #Ās.im, Abū
#Amr). The tradition refers to two events relating to al-#Abbās: first,
the ransom which he paid for himself, for his nephew(s) and for his
ally after his capture at Badr (see e.g. Ibn Sa#d, Tabaqāt,
. IV, pp. –;
Kulı̄nı̄, VIII, p. , no. ; Qurt.ubı̄, VIII, p. ; Suyūt.ı̄, Durr, III, pp.
–; Landau-Tasseron, “Alliances”, p. ); second, the annuity he
was given from the produce of Khaybar (see e.g. Ibn Sa#d, Tabaqāt, . IV,
p. ; EI 2, art. “al-#Abbās b. #Abd al-Mut.t.alib” [W. Montgomery Watt]).
For Q : see , .
 For this reading see Sa#d b. #Abdallāh, Nāsikh, p. ; Qummı̄, I,
p.  > S. āfı̄, II, p. , Huwayz
. ı̄, II, p. , no. ; Tabris
. ı̄, X, pp.
 
– (al-Ridā)
. > Burhān, II, p. , no. ; Ibn Jabr, Nahj, p. ; Bar-
Asher, “Readings”, p. ; idem, Scripture, p. . See .
 Cf. the account in which al-Sādiq . recites the Shı̄#ı̄ qirā"a of Q
:; his disciple Abān b. Taghlib observes that this is not how the
Sunnı̄s (al- #āmma) read the verse, and then cites the version of the
#Uthmānic codex. To this al-Sādiq . responds: “What sin did the Prophet
commit for which God forgave him? Indeed, it was through him that
God forgave his community” (fa-ayy dhanb kāna li-rasūl allāh s. h. attā tāba
llāh #alayhi #anhu/minhu? innamā tāba llāh bihi #alā ummatihi) (Tabris
p.  > S. āfı̄, II, p. , Bih. ār, XXVIII, p. , no. , Huwayz
. ı̄, II, pp.
–, no. , all > Fas. l, p. , ll. –). The text of KQ should
perhaps be emended accordingly to read: mā kāna li-l-nabı̄ dhanb fa-
yatūba #alayhi minhu. See ; cf. , .
 Fas. l, p. , ll. –. For this tradition see Qummı̄, I, p.  >
Huwayz
. ı̄, II, p. , no. . For the reading khālafū see (in addition to
the references given at *) Jeffery, pp. , ,  (#Alı̄ [according
to some], al-A#mash, al-Sādiq); . idem, “Zaid”, p.  (Zayd b. #Alı̄);
Nah. hās,
. Ma#ānı̄, III, p. , Tha#labı̄, V, p. , Zamakhsharı̄, II, p.
, Qurt.ubı̄, VIII, p.  (al-Sādiq); . Ibn Khālawayh, p.  (Abū #Abd
al-Rahmān
. al-Sulam ı̄, #Al ı̄ [i.e. Zayn al-#Ābidı̄n?], al-Sādiq);
. Ibn Jinnı̄,
I, pp. – (#Alı̄ Zayn al-#Ābidı̄n, al-Bāqir, al-Sādiq, . Abū #Abd al-
Rahmān
. al-Sulamı̄); Tūs. ı̄, V, p.  (qirā"at ahl al-bayt); Tabris . ı̄, X, pp.
 (Abū #Abd al-Rahmān . al-Sulamı̄, #Alı̄ Zayn al-#Ābidı̄n, al-Bāqir,
al-Sādiq),
.  (qirā"at ahl al-bayt) > S. āfı̄, II, p. , Huwayz . ı̄, II, p.
, no. , Fas. l, p. , ll. –; Abū l-Futūh, . VI, p. ; Ibn al-
Jawzı̄, III, p.  (Abū Razı̄n [i.e. the Companion Abū Razı̄n Laqı̄t. b.
#Āmir al-#Uqaylı̄; see Ibn al-Kalbı̄-Caskel, I, table , II, p. ; Ibn
#Abd al-Barr, Istı̄#āb, II, p. , no. ], Abū Mijlaz, al-Sha#bı̄, Ibn
Ya#mar); Abū Hayyān,
. V, p.  (Abū Zayd, Abū Mijlaz, al-Sha#bı̄, Ibn
Ya#mar, #Alı̄ b. al-Husayn,
. Zayd b. #Alı̄, al-Bāqir, al-Sādiq);
. Bar-Asher,
“Readings”, pp. –. See , .
Isnād: #U . Yı̄: of the two transmitters from al-Sādiq . bearing
this name (see *), the reference here is probably to Abū Mūsā #Umar
b. Yazı̄d b. Dhubyān al-Sayqal, . since in a similar isnād he is called
al-Sayqal
. (Muhammad
. b. Abı̄ Nas.r < Tha#laba < #Umar b. Yazı̄d al-
Sayqal
. < al-Sādiq;
. see Ibnā Bist.ām, Tibb, . p.  > Bih. ār, XCV, p. , no.
).
 
 Fas. l, p. , ll. –. See , .
 Fas. l, p. , ll. –. For this tradition see #Ayyāshı̄, II, p. ,
no.  (Fayd. b. al-Mukhtār < al-Sādiq). > S. āfı̄, II, p. , Burhān, II,
p. , no. , Bih. ār, XXI, p. , no. , Huwayz
. ı̄, II, p. , no. ;
Kulı̄nı̄, VIII, p. , no.  > S. āfı̄, II, p. , Burhān, II, p. , no. ,
Bih. ār, XCII, p. , no.  and the commentary in Māzandarānı̄, XII,
pp. –. #Uthmān’s two companions (s. āh. ibāhu) are Abū Bakr and
#Umar; the three of them disobeyed (khālafū) the Prophet during the
expedition to Tabūk in the year / (see Bar-Asher, “Readings”, p.
, note ). See , ; cf. .
Isnād: F. . -M̄: (al-) Fayd. b. al-Mukhtār al-Ju#fı̄, a Kūfan
transmitter from al-Bāqir, al-Sādiq
. and al-Kāzim . (Quhpā"ı̄, V, pp. –
; Ardabı̄lı̄, II, p. ). He was reportedly the first to hear from al-Sādiq .
that al-Kāzim. would be the next Imam (Kishshı̄, p. ; cf. Mufı̄d,
Irshād, pp. , .)
 Fas. l, p. , l. –p. , l. . For this reading see #Ayyāshı̄, II, pp.
–, no.  (#Abdallāh b. Muhammad . al-Hajjāl
. < al-Ridā,. Zurāra
< al-Bāqir) > S. āfı̄, II, p. , Burhān, II, pp. –, no. , Bih. ār,
XIX, p. , no. , Huwayz. ı̄, II, p. , nos. –; Kulı̄nı̄, VIII, p.
, no.  (al-Ridā:. hākadhā naqra"uhā wa-hākadhā tanzı̄luhā) > S. āfı̄, II,
p. , Burhān, II, p. , no. , Huwayz . ı̄, II, p. , no. , Fas. l, p.
, ll. –, cited in Amir-Moezzi, Guide divin, p. , with note 
= Divine Guide, p. ; Tabris . ı̄, Jawāmi #, I, p. , Turay
. h. ı̄, II, p. 
(al-Sādiq);
. #Imād al-D ı̄n, #Uyūn, p. ; Bar-Asher, “Readings”, p. ,
with note ; idem, Scripture, p. . As noted by Bar-Asher, this reading
is meant to clarify beyond any doubt that it was the Prophet, not Abū
Bakr, who received divine revelation during their sojourn in the cave
while fleeing from Mecca. Cf. Q :; .
 Fas. l, p. , l. . See Sa#d b. #Abdallāh, Mukhtas. ar al-bas. ā"ir as
cited in Hill . ı̄, Mukhtas. ar, p.  > Bih. ār, LIII, p. , no. ; #Ayyāshı̄,
II, pp. –, no.  (Abū Bas.ı̄r < al-Bāqir) > Huwayz . ı̄, II, p. ,
no. ; Kulı̄nı̄, VIII, pp. –, no.  > S. āfı̄, II, pp. –,
Bih. ār, XCII, p. , no. , Huwayz
. ı̄, II, p. , no. , all > Fas. l,
p. , l. –p. , l. . For this reading see also Jeffery, pp. , ,
 (Ibn Mas#ūd, Ubayy, al-A#mash); Farrā", I, pp. , , Nah. hās, .
I #rāb, II, p. , Tha#labı̄, V, p.  (Ibn Mas#ūd); Ibn Bābawayh, Faqı̄h,
II, p. , no. ; Ibn Jinnı̄, I, p. ; Samarqandı̄, II, p.  (#Ās.im
 
[presumably Ibn Abı̄ l-Najūd]); Zamakhsharı̄, II, p.  (Ibn Mas#ūd,

Ubayy) > Fas. l, p. , l. ; Ibn #At.iyya, III, p. , Qurt.ubı̄, VIII, p. 
(the codex of Ibn Mas#ūd); Tabris
. ı̄, X, p.  (Ubayy, Ibn Mas#ūd, al-
A#mash, al-Bāqir, al-Sādiq)
. > S. āfı̄, II, p. , Huwayz
. ı̄, II, p. , no.
; Abū l-Futūh,
. VI, p.  (the codices of Ubayy and Ibn Mas#ūd);
Abū Hayyān,
. V, p.  (Ubayy, Ibn Mas#ūd, al-A#mash); Fas. l, p. ,
ll. –.
 Fas. l, p. , ll. –. The reading bi-rūh. minhu (or, according to
mss. L, T and B: bi-rūh. al-qudus minhu) does not appear to be recorded
elsewhere. It is stated in the Qur"ān that God supports the believers
with His spirit (wa-ayyadahum bi-rūh. minhu) (Q :) and supports Jesus
with the holy spirit (rūh. al-qudus) (Q :, :, :). Cf. .
 Fas. l, p. , ll. –. For this reading see Ibn Shahrāshūb, Ma-
thālib > Fas. l, p. , l. ; Tisdall, p. . The addition of waylaka (“woe
unto you”) reinforces the Shı̄#ı̄ interpretation of Q : as critical of
Abū Bakr (cf. Bar-Asher, Scripture, pp. –, –).
 Fas. l, p. , ll. –. For this reading see Tabar . ı̄, XI, p. ,
Ahwāzı̄, Bas. rı̄, p. , Zamakhsharı̄, II, p.  (al-Hasan . al-Bas.rı̄; re-
jected by al-Tabar
. ı̄ himself [XI, p. ] on the ground that it is not
recorded in the “codices of the Muslims” [mas. āh. if al-muslimı̄n]); Ibn
Ghalbūn, II, p. , Tūs . ı̄, V, p. , Ibn al-Jawzı̄, III, p.  (Ya#qūb
[i.e. Ya#qūb b. Ishāq. al-Ha . dram
. ı̄ al-Bas.rı̄, one of the Ten Readers,
d. /–]); Tha#labı̄, V, p. , Qurt.ubı̄, VIII, p.  (al-Hasan, .
Ya#qūb, Abū Hātim
. [i.e. Ya#qūb al-Ha . dram
. ı̄’s student Abū Hātim
. Sahl
b. Muhammad
. al-Sijistānı̄, d. /; see EI , art. “Abū Hātim
2
. al-
Sidjistānı̄” (B. Lewin), Ibn al-Jazarı̄, I, pp. –, no. ]); Tabris . ı̄,
X, p.  (Ya#qūb, Sahl, al-Hasan, . Qatāda, al-Jahdar . ı̄ [i.e. Abū l-Mu-
jashshir #Ās.im b. Abı̄ l-Sabbā. h. al-Jahdar
. ı̄ al-Bas.rı̄, d. ca. /–;
see Ibn al-Jazarı̄, I, p. , no. ] and others, wa-rawāhu l-Barqı̄ #an
Abı̄ #Abdallāh [i.e. al-Sādiq])
. > Fas. l, p. , ll. –; Tabris . ı̄, Jawāmi #,
I, p.  (al-Sādiq)
. > S. āfı̄, II, p. ; Abū Hayyān, . V, p.  (Hasan, .
Mujāhid, Qatāda, Ya#qūb). According to al-Nu#mānı̄ (Tafsı̄r, p. ), illā
an has the same meaning as ilā an.
 Fas. l, p. , ll. –. Cf. Furāt, II, p. , no.  (immā yu #adhdhi-
buhum wa-immā an yatūba #alayhim); Bih. ār, XX, p. , no. , citing Kulı̄nı̄
(immā an yu #adhdhibahum wa-immā yatūbu #alayhim; in the printed edition of
 
Kulı̄nı̄ [II, p. , no.  > Burhān, II, p. , no. ] the text of the
#Uthmānic codex is cited).
Isnād: -A: Sabbā
. h. b. #Abd al-Ham
. ı̄d al-Azraq al-Kūfı̄, a trans-
. (Quhpā"ı̄, III, p. ; Ardabı̄lı̄, I, p. ).—I̄#ı̄
. J̄: Ismā#ı̄l b. Jābir al-Ju#fı̄/al-Khath#amı̄, a Kūfan transmitter
from al-Bāqir and al-Sādiq
. (van Ess, TG, I, p. ; Modarressi, TS,
pp. –). According to al-Tustarı̄ (Rijāl, II, pp. –), the correct
nisba is “al-Khath#amı̄”, and “al-Ju#fı̄” was introduced as the result of a
confusion with Ismā#ı̄l b. #Abd al-Rahmān. al-Ju#fı̄. In contrast, al-Khū"ı̄
maintains (IV, p. , no. ) that Ismā#ı̄l b. Jābir’s nisba is “al-Ju#fı̄”,
and that “al-Khath#amı̄” is a scribal error.
 All four manuscripts of KQ reproduce the text of Q : as it is

recorded in the #Uthmānic codex. It appears from the context, how-
ever, that a reading is being cited here, presumably suqāt al-h. ājj wa-
#amarat al-masjid al-h. arām (“those who slake the pilgrims’ thirst and keep
the holy mosque in repair”). This reading is not attributed elsewhere to
Ibn Mas#ūd but is ascribed to a number of early authorities; see Jeffery,
p.  (Ibn al-Zubayr); Nah. hās, . I #rāb, II, p.  (Abū Wajza [i.e. Abū
Wajza al-Sa#dı̄ Yazı̄d b. (Abı̄) #Ubayd al-Madanı̄, d. /; see Ibn al-
Jazarı̄, II, p. , no. , GAS, II, pp. –]); Nah. hās, . Ma#ānı̄, III,
p. ; Ibn Jinnı̄, I, p. , Tabris. ı̄, X, p.  (al-Bāqir, Ibn al-Zubayr,
Abū Wajza al-Sa#dı̄, Abū Ja#far al-Qāri" [i.e. Yazı̄d b. al-Qa#qā#, one of
the Ten Readers]); Ibn Khālawayh, p.  (Abū Wajza al-Sa#dı̄, Yazı̄d b.
al-Qa#qā#); Samarqandı̄, II, p.  (qirā"a shādhdha); Zamakhsharı̄, II, p.
 (cf. Lane, Commentary, p. ), Qurt.ubı̄, VIII, p.  (Ibn al-Zubayr,
Abū Wajza); Baydāw . ı̄, p. ; Lane, s.v. siqāya; Rabin, West-Arabian, p.
. The Imam seems to distinguish between those in charge of the
office of providing water for the pilgrims (ahl al-siqāya) and those who
perform the actual service (al-suqāt). There appears to be no report stat-
ing that the Imams were ahl al-siqāya; #Abbās, however, is often reported
to have been in charge of the office (see e.g. EI 2, art. “al-#Abbās b. #Abd
al-Mut.t.alib” [W. Montgomery Watt], art. “Ka#ba” [A.J. Wensinck-
(J. Jomier)], at IV, p. ; Kūfı̄, Manāqib, I, pp. –, no. ; Haskān . ı̄,
I, pp. –, nos. –; Qurt.ubı̄, VIII, p. ), so the reference
here might be to the Hāshimı̄s and not specifically to the Imams. The
ending of the tradition may be corrupt; a possible emendation would
be annahum ahl al-siqāya (for fı̄ as. l qiyāmihim bi-l-siqāya).
Isnād: I. ̄ . I̄ı̄: Ishāq
. b. Muhammad . b. Ibrāhı̄m al-Hu . day-
.
nı̄, a transmitter from al-Kāzim, . al-Ri dā
. and al-Jawād (Quhpā" ı̄, I, pp.
 
, ; Ardabı̄lı̄, I, pp. , ). Judging by the isnād in KQ, he also
transmitted from al-Hādı̄.
 The sentence jāhid al-kuffār wa-l-munāfiqı̄n (“fight the unbelievers

and the hypocrites”) occurs twice, at Q : and Q :. Exegetes
attempt to square this with accounts in the Sı̄ra literature according
to which Muhammad . did not take up arms against the hypocrites.
According to one Shı̄#ı̄ tradition, when the verse came down and the
Prophet pledged to fight both the unbelievers and the hypocrites (la-
ujāhidanna l- #amāliqa ya #nı̄ l-kuffār wa-l-munāfiqı̄n), the archangel Gabriel
told him: “either you or #Alı̄ (will fight them)” (Tūs . ı̄, Amālı̄, II, p.
 > Bih. ār, XXXII, p. , no. ; Tabris . ı̄, Ih. tijāj, p.  > Bih. ār,
XXIX, p. , no. ). #Alı̄ is indeed said to have fought both the
unbelievers (during the Prophet’s lifetime) and the hypocrites (after the
Prophet’s death) (see ). Another view is that Muhammad . fought
the unbelievers and, before his death, instructed #Alı̄ to complete the
mission by fighting the hypocrites (i.e. #Alı̄’s enemies at the battles
of the Camel, Siff . ı̄n and al-Nahrawān) (cf. Nu#mān, Sharh. , I, p. ,
II, p. ; Mufı̄d, #Ukbariyya, p. ). A different way of resolving the
issue is based on the Shı̄#ı̄ reading jāhid al-kuffār bi-l-munāfiqı̄n (“fight the
unbelievers by means of the hypocrites”) (see Tūs . ı̄, V, p. , X, p.
; Abū l-Futūh, . VI, p. , XI, p. ; Rāwand ı̄, Fiqh, I, p. ). The
explanation for this qirā"a is that the Prophet, rather than fighting the
hypocrites, courted their friendship (kāna yata"allafuhum) (thereby aiming
to weaken the unbelievers) (see ; Sa#d b. #Abdallāh, Nāsikh, p. ;
Tabris
. ı̄, X, p.  [to Q :] > S. āfı̄, II, p. , Bih. ār, XIX, pp. –
, Huwayz
. ı̄, II, p. , no. ; Tabris
. ı̄, XXVIII, p.  [to Q :]
> S. āfı̄, V, p. , Bih. ār, XIX, p. , Huwayz . ı̄, II, p. , no. , V,
p. , no. ; cf. Qummı̄, I, p.  [to Q :] > Burhān, II, p. ,
no. , Huwayz . ı̄, II, p. , no. ). See further Kohlberg, “Jihād”,
pp. –. The tradition cited in KQ is also recorded in Qummı̄, II,
p. , to Q : (isnād: … Ya#qūb b. Yazı̄d < Sulaymān al-Kātib <
an unidentified transmitter < al-Sādiq) . (> S. āfı̄, II, p. , V, p. ,
Burhān, IV, p. , no. , Bih. ār, XXIX, p. , no. , Huwayz . ı̄, II, p.
, no. ). In Qummı̄ the Qur"ānic verse is followed by the words
hākadhā nazalat. This is evidently erroneous, as the version cited there is
that of the #Uthmānic codex (and the tradition would not make sense
otherwise).
Isnād: S̄ K̄ #Aı̄ . Y. ı̄: he is Sulaymān b. al-Husayn .
Kātib #Alı̄ b. Yaqt.ı̄n, who transmitted from #Alı̄ b. Yaqt.ı̄n (for whom see
 
*) and transmitted to Ya#qūb b. Yazı̄d (Quhpā"ı̄, IV, p. ; Khū"ı̄,

IX, p. , no. ).
 Fas. l, p. , ll. –. For this tradition see Kulı̄nı̄, VIII, p. ,
no.  > Burhān, II, p. , no. , Bih. ār, XCII, p. , no. , Huwayz . ı̄,
II, p. , no. , cited in Amir-Moezzi, Guide divin, p. , with
note  = Divine Guide, pp. –; Majlisı̄, Mir"āt, XXVI, p. 
(wa-yadullu #alā anna mus. h. afahum #alayhim al-salām kāna mukhālifan li-mā fı̄
aydı̄ l-nās fı̄ ba #d. al-ashyā") > Fas. l, p. , ll. –. For this reading
see also #Ayyāshı̄, II, p. , no.  (#Abdallāh b. Sulaymān < al-
Bāqir; but with bi-shı̄ #atinā for bi-l-mu"minı̄n) > Burhān, II, pp. –,
no. , Bih. ār, XXIV, pp. –, no. , Huwayz . ı̄, II, p. , no. .
A different reading of this verse is min anfasikum “the most excellent
among you” (for min anfusikum). It is ascribed to a number of early
authorities, including the Prophet (see Hākim, . Mustadrak, II, p. ,
no. , Zamakhsharı̄, II, p. ), Fāt.ima (see Tabris . ı̄, X, p. ) and
#Abdallāh b. Qusayt. al-Makkı̄ (see Ibn Jinnı̄, I, p. ). Cf. , .
Isnād: Y . ̄ . -M̄ -Qı̄: the nisba “al-Qurashı̄” is
not mentioned elsewhere. For the isnād see .
 Cf. #Ayyāshı̄, II, p. , no.  (Tha#laba < al-Sādiq)
. > Burhān,
II, p. , no. , Bih. ār, XXIV, p. , no. ; #Ayyāshı̄, II, p. , no.
 (#Abdallāh b. Sulaymān < al-Bāqir) > Burhān, II, pp. –, no.
, Bih. ār, XXIV, pp. –, no. . In these traditions it is stated
that the three expressions min anfusikum/anfusinā, mā #anittum/ #anitnā,
h. arı̄s. #alaykum/#alaynā refer to the Imams, while bi-l-mu"minı̄n/bi-shı̄ #atinā
refers to their followers. This clarifies the final sentence in KQ (“three
quarters concern us and one quarter concerns our shı̄ #a”; cf. ). For
the reading of Q : given here cf. , .
 Mustadrak, XIII, p. , no. , XIV, p. , no. . For
this tradition (without the ending) see #Ayyāshı̄, II, p. , no.  (Abū
l-Jārūd < al-Sādiq)
. > S. āfı̄, II, p. , Burhān, II, p. , no. , Bih. ār,
XXXVIII, p. , no. ; Irbilı̄, II, p. . Translation: “#Alı̄ went and
offered himself as a hireling, stipulating that for every bucket of water
that he drew he would receive a date of his choosing; in this way he
collected a mudd (of dates) which he brought to the Prophet. #Abd al-
Rahmān
. b. #Awf, who was at the door, slandered and disparaged him
(by casting doubts on his motives for giving charity)”. In contrast to this
negative image of #Abd al-Rahmān . b. #Awf, non-Shı̄#ı̄ accounts present
 
him as a virtuous Companion who generously gave to charity only

to be slandered by some munāfiqūn; see e.g. Mujāhid, Tafsı̄r, pp. –
, Ibn Wahb, Jāmi #/Tafsı̄r, p.  (fol b ll. –), Tabar . ı̄, X, pp.
–, Ibn Abı̄ Hātim,
. VI, pp. –, nos. , –,
Māturı̄dı̄, V, p.  (to Q :). For the beginning of Q : being
immediately followed by the ending of Q : see also #Ayyāshı̄, II, p.
, no.  > Burhān, II, p. , no. , Huwayz . ı̄, II, p. , no. .
Similarly, in some traditions the beginning of Q : is immediately
followed by the ending of Q :; see Barqı̄, I, p. , no.  >
Bih. ār, LXVIII, p. , no. ; Kulı̄nı̄, II, p. , no.  > Huwayz . ı̄,
II, p. , no. ; Bih. ār, LXVIII, p. , no. , citing al-Tabris . ı̄’s
Ih. tijāj (however, in the printed edition of the Ih. tijāj, at p. , Q :
is cited in its entirety, and is not followed by Q :). Al-Majlisı̄ offers
several explanations for the combination of Q : and Q :, one
being that this is a Shı̄#ı̄ qirā"a of Q : (Bih. ār, LXVIII, pp. –,
–). These explanations are also applicable for the combination
of Q : and Q :.
Isnād: H
. . M̄: Abū #Abdallāh Husayn
. b. (al-) Mukhtār
al-Qalānisı̄, a Kūfan transmitter from al-Sādiq
. and al-Kā zim.
. His kitāb
was transmitted by Hammād
. b. #Īsā (Modarressi, TS, p. ).
 Cf. Qummı̄, I, p.  > Burhān, II, p. , no. , Bih. ār, IX, p.
, no. , XXXVI, pp. –, no. , Huwayz . ı̄, II, p. , no. .
The version given in Qummı̄, Bih. ār and Huwayz . ı̄ is illā mā yūh. ā ilayya
ya #nı̄ fı̄ #Alı̄, making fı̄ #Alı̄ a gloss. In the Burhān this passage appears as
illā mā yūh. ā ilayya min walāyat #Alı̄. See also Furāt, I, p. , no.  (illā
mā yūh. ā ilayya min rabbı̄ fı̄ #Alı̄) > Bih. ār, XXXVI, pp. –, no. .
None of these sources contains the words yā Muh. ammad. The reading in
attabi #u illā mā yūh. ā ilayya fı̄ #Alı̄ is attested for Q :; see Najafı̄, p. ,
no.  > Burhān, IV, p. , no. , Bih. ār, XXIV, p. , no.  (hākadhā
unzilat/nazalat).
Isnād: A̄ -B̄: Ayyūb b. Rāshid al-Bazzāz al-Kūfı̄, a trans-
mitter from al-Sādiq . (Modarressi, TS, pp. – [in the entry on
Ayyūb’s son #Abdallāh]).
 Cf. #Ayyāshı̄, II, p. , no.  > Burhān, II, p. , no. , Bih. ār,
XXXVI, p. , no. ; Kulı̄nı̄, I, p. , no.  (aw baddil #Aliyyan) >
Najafı̄, pp. –, no. , Burhān, II, p. , no. , Bih. ār, XXIII, p. ,
no. , Huwayz
. ı̄, II, p. , no. , #Āmilı̄, Mir"āt, p. .
 
 Fas. l, p. , ll. –. For this reading see Sa#d b. #Abdallāh,
Nāsikh, p. ; Qummı̄, I, pp. ,  (a rearrangement of the original
word order [taqdı̄m wa-ta"khı̄r] as an instance of falsification) > Najafı̄, p.
, no. , S. āfı̄, I, p. , II, p. , Burhān, II, p. , no. , Bih. ār, IX, p.
, no. , XXXV, p. , no. , Huwayz . ı̄, II, p. , no. ; Nu#mānı̄,
Tafsı̄r, p.  (fa-h. arrafū … fa-qaddamū h. arfan #alā h. arf ); Shaybānı̄, Nahj,
I, p.  (as an instance of al-muqaddam wa-l-mu"akhkhar), all > Fas. l, p.
, ll. –, –; Fas. l, p. , ll. –; Bar-Asher, “Readings”, p. .
According to this account, the phrase (h. arf ) wa-min qablihi kitāb Mūsā
was (wrongly) placed between shāhid minhu and imāman wa-rah. matan.
This change in the word order leads to a significant shift in meaning:
for if, in the original text, the “example and (source of) mercy” (imāman
wa-rah. matan) is the shāhid (generally taken to be a #Alı̄; see *), in the
rearranged text of the #Uthmānic codex it is rather the book of Moses.
Cf. Ibn Mans.ūr al-Yaman, Kashf, p. . See .
Isnād: Both B -H . ̄ı̄ and #A̄ -B̄ı̄ are un-
identified.
 Fas. l, p. , l. . For this reading see Jeffery, pp. ,  (Ibn
Mas#ūd, Ibn #Abbās); Tabar
. ı̄, XI, p.  (Shahr b. Hawshab
. < Ibn
#Abbās); Ibn Khālawayh, p.  (Ibn #Abbās, Ibn Hawshab);
. Zamakh-
sharı̄, II, p. , Abū l-Futūh,
. VI, p. , Suyūt.ı̄, Durr, III, p.  (Ibn
#Abbās); Abū Hayyān,
. V, p.  (Shahr b. Hawshab,
. al-A#mash, the
codex of Ibn Mas#ūd).
 Cf. Tisdall, p.  (“Certainly thou art a warner, and #Alı̄ is a
guide to every people”). For the Prophet as al-mundhir and #Alı̄ as al-hādı̄
see e.g. As. l #Ās. im b. Humayd,
. p. ; #Ayyāshı̄, II, p. , nos. – (Hanān .
b. Sadı̄r/Sudayr, Burayd b. Mu#āwiya, Jābir, all < al-Bāqir); Tabar . ı̄,
XIII, p.  (from Ibn #Abbās); Haskān . ı̄, I, pp. –, nos. –
; Tabris
. ı̄, XIII, p. ; Ibn Shādhān, Mi"at manqaba, p.  (manqaba
no. ); Hill . ı̄, Nahj, pp. –; Irbilı̄, I, p. . The string tah. rı̄f al-
jāhilı̄n wa-ta"wı̄l al-mub.tilı̄n wa-’ntih. āl al-d. āllı̄n (“the falsification of the
ignorant, the [erroneous] interpretation of the vain-doers, the [false]
profession of belief by those who go astray”) does not appear to be
recorded elsewhere; the usual formulation is tah. rı̄f /ta"wı̄l al-ghālı̄n wa-
’ntih. āl al-mub.tilı̄n wa-ta"wı̄l al-jāhilı̄n, for which see e.g. Himyar
. ı̄, p. ,
Ibn Bābawayh, Ikmāl, p.  (both > Bih. ār, XXIII, p. , no. ),
Ibn Bābawayh, Ma#ānı̄, p. , Ibn Shahrāshūb, Manāqib, I, p.  (as
a Prophetic tradition); Bas. ā"ir, pp. –, nos. , , Mufı̄d, Ikhtis. ās. , p.
 
 (as an utterance of al-Sādiq). . Cf. Nu#mān, Da #ā"im, I, p. : tah. rı̄f al-
jāhilı̄n wa-’ntih. āl al-mub.tilı̄n wa-ta"wı̄l al-ghālı̄n (as a Prophetic tradition).
For the entire tradition cf. Himyar . ı̄, p. ; Ibn Bābawayh, Ikmāl, p. .
Cf. .
 Fas. l, p. , ll. –. See #Ayyāshı̄, II, p. , no.  (Hammād
. <
Har
. ı̄z < al-Sādiq).
. In the printed edition (as also in the version cited in
Bih. ār, VIII, p. , no.  [second part]) the word is majdhūdh, as in the
#Uthmānic codex. However, it appears as majdūd in #Ayyāshı̄ as cited in
Burhān, II, p. , no.  and Fas. l, p. , l. . Al-Majlisı̄ assumes that
the reading in the codex of the Imams (fı̄ mus. h. afihim) was majdūd and
points out that this does not affect the meaning, since both words mean
“cut off” (Bih. ār, VIII, p. ). See .
 Fas. l, p. , ll. –. See #Ayyāshı̄, II, p. , no.  (Abū Bas.ı̄r
< al-Bāqir). In the printed edition (as also in the version cited in Burhān,
II, p. , no. , Huwayz
. ı̄ II, p. , no. , Fas. l, p. , ll. –)
the word is majdhūdh. However, it appears as majdūd in #Ayyāshı̄ as cited
in Bih. ār, VIII, p. , no.  (first part). The first exception (istithnā")
referred to in KQ is the sentence khālidı̄n fı̄hā … illā mā shā"a rabbuka
which occurs at Q :; the second exception is this sentence as it
occurs at Q :. In the version cited in KQ, the words illā mā shā"a
rabbuka of Q : are missing; yet they appear in all available versions
of the parallel tradition in #Ayyāshı̄. Al-Majlisı̄ (Bih. ār, VIII, p. )
assumes that there was a Shı̄#ı̄ reading of Q : in which the words
illā mā shā"a rabbuka were omitted, that this reading was included in the
original text of al-#Ayyāshı̄, and that the words illā mā shā"a rabbuka were
added by a scribe. The text of KQ confirms al-Majlisı̄’s assumption.
Such a qirā"a is consistent with the Shı̄#ı̄ doctrine that all believers will
remain in Paradise forever. See .
Isnād: S#̄: Abū l-Hasan
. #Abd al-Rahmān
. b. Muslim al-#Āmirı̄,
known as Sa#dān, a Kūfan transmitter from al-Sādiq . and al-Kāzim
.
(Quhpā"ı̄, III, p. ; Ardabı̄lı̄, I, pp. –, ; Kohlberg, “Us.ūl”, p.
). For other examples of Sa#dān transmitting from #Alı̄ b. Abı̄ Hamza .
al-Bat.ā"inı̄ see ; Ibn Qūlawayh, Kāmil, p. , no.  > Bih. ār, CII,
p. , no. .
 Fas. l, p. , ll. –. For this tradition see #Ayyāshı̄, II, p. ,
no.  (#Alı̄ b. Abı̄ Hamza
. < al-Sādiq)
. (with fa-asri, as in the #Uthmānic
codex and in mss. L and B) > S. āfı̄, II, p. , Burhān, II, p. ,
 
nos. –, Bih. ār, XII, p. , no. . The reading fa-’sluk attested
in ms. M does not appear to be recorded elsewhere. It is synony-
mous with fa-sir, which is also adduced as a reading of this verse (Ibn
Khālawayh, p. ). Cf. Q : (fa-’sluk fı̄hā); Q : (qi.ta #an min al-layl
muzliman).
.
 Fas. l, p. , l. –p. , l. . The manuscripts are unvocalized,

but the reading being cited is evidently ibnaha. See Himyar . ı̄, p.  >
Burhān, II, p. , no. , Bih. ār, XI, p. , no. . Cf. Qummı̄, I, p. 
> S. āfı̄, II, p. , Burhān, II, p. , no. , Bih. ār, XI, p. , no. ;
#Ayyāshı̄, II, pp. –, no.  > S. āfı̄, II, p. , Bih. ār, XI, p. , no.
, Huwayz
. ı̄, II, p. , no. ; Tabar. ı̄, XII, p.  (al-Bāqir: wa-nādā
Nūh. ibnaha qāl hādhihi bi-lughat Tayyi" . lam yakun ibnahu kāna ibn imra"atihi);
Ibn Abı̄ Hātim,
. VI, p. , no.  (al-Bāqir: wa-nādā Nūh. ibnaha qāl
ya #nı̄ bi-lughat Tayyi" . ibn imra"atihi); Nah. hās,
. Ma #ānı̄, III, p.  (#Urwa);
Samarqandı̄, II, p.  (for bi-d. amm al-alif read bi-nas. b al-hā"); Abū
Hayyān,
. V, p.  (#Alı̄, #Urwa, #Alı̄ b. al-Husayn, . al-Bāqir, al-Sādiq);
.
Suyūt.ı̄, Durr, III, p. . The form ibnaha is allowed by some authorities
either as an instance of takhfı̄f (see Nah. hās, . I #rāb, II, p. ; Ibn Jinnı̄,
I, p. ; Tabris. ı̄, XII, pp. , ; #Ukbarı̄, p. ), or because of a
reluctance to alter the consonantal skeleton of the #Uthmānic codex
(karāhat mā yukhālif al-mus. h. af ; see Tūs . ı̄, V, p. ). For the reading ibnaha
see further Jeffery, p.  (al-Sādiq; . it is also ascribed to #Alı̄ and to
#Urwa b. al-Zubayr, though some say that the latter two read ibnahā,
see Jeffery, p. ); Ibn Jinnı̄, I, p. , Tabris . ı̄, XII, p.  (> Huwayz. ı̄,
II, p. , no. ) (#Alı̄, #Urwa b. al-Zubayr, al-Bāqir, al-Sādiq); . Ibn
Khālawayh, p.  (Hishām b. #Urwa); Zamakhsharı̄, II, p. ; Rāzı̄,
XVII, p.  (al-Bāqir, #Urwa); #Ukbarı̄, p.  (wa-yuqra"u bi-fath. al-
hā" min ghayr alif ); Qurt.ubı̄, IX, p. . See further GdQ, III, p. .
According to the statements cited here and at , , in the dialect
of Tayyi"
. (i) the suffix pronoun of the third feminine singular is -ha, not
-hā; and (ii) the word ibn stands for “a son born by a woman/wife”,
apparently as opposed to “a son fathered by a man/husband”. For (i)
cf. Vollers, Volkssprache, p.  (who does not however refer to Tayyi"). .
Statement (ii) is only attested in connection with Q :, where it is
used to buttress the argument that the ibn was the son of Noah’s wife,
but that Noah was not his real father (cf. Kohlberg, “Antediluvian”, p.
).
Isnād: B . M: . Abū Muhammad
. Bakr b. Muhammad
. b.
#Abd al-Rahmān . b. Nu#aym al-Ghāmid ı̄ al-Azd ı̄, a Kūfan transmitter
 
from al-Sādiq,
. al-Kāzim
. and al-Ridā. (Quhpā"ı̄, I, pp. –; Ardabı̄lı̄,
I, pp. –; Kohlberg, “Us.ūl”, p. ). See further *.
 Fas. l, p. , l. . See #Ayyāshı̄, II, p. , no.  (Muhammad .

b. Muslim < al-Bāqir) > Burhān, II, p. , no. , Bih. ār, XI, p. ,
Huwayz
. ı̄, II, p. , no. . In all of these sources the text reads bi-
nas. b al-alif except for the version in the Bih. ār, where the text appears
correctly as bi-nas. b al-hā" (“with a fath. a over the hā"”). Cf. , .
 Fas. l, p. , ll. –. Translation: “Save those who persevered in
the face of what you did to him (i.e. to #Alı̄) after (the death of) their
prophet”.
Isnād: A̄ J̄ -M̄: he may well be Abū Junāda al-A#mā
(for whom see *).
 Fas. l, p. , ll. –. This reading is ascribed to #Alı̄ (see Ibn
Khālawayh, p. ; Tūs . ı̄, V, p. ; Zamakhsharı̄, II, p. ; Rāzı̄, XVII,
p. ; Qurt.ubı̄, XI, p. ; Abū Hayyān, . V, p. ; Suyūt.ı̄, Durr, III,
p. ; al-Muttaqı̄ al-Hindı̄, Kanz, II, p. , no. ; Bih. ār, XI, p.
) and to #Urwa (see Jeffery, p. ; Ibn Jinnı̄, I, p. ). See further
Samarqandı̄, II, p.  (wa-qara"a ba #d. uhum ibnahā ya #nı̄ ibn imra"atihi);
#Ukbarı̄, p.  (wa-yuqra"u ibnahā ya #nı̄ ibn imra"atihi ka-annahu tuwuhhima
id. āfatuhu ilayhā dūnahu li-qawlihi: innahu laysa min ahlika) and the discussion
in Fas. l, p. , ll. –. See , .
Isnād: #A -R . ̄ . Aı̄ H
. ̄: Abū l-Qāsim (or Abū Mu-
hammad)
. #Abd al-Ra hmān
. b. Ab ı̄ Hammād,
. a Kūfan who moved
to Qumm, where he was the landlord (s. āh. ib dār) of Ahmad . al-Barqı̄;
accused of extremism (ghuluww) (Quhpā"ı̄, IV, p. ; Ardabı̄lı̄, I, p. ).
 Among the Seven Readers, two readings of Q : are recorded:
(i) #amila ghayra s. ālih. in (al-Kisā"ı̄). See Ibn Mujāhid, p. ; Samarqandı̄,
II, p. ; Tabris . ı̄, XII, p. ; Ibn al-Jawzı̄, IV, p. ; Qurt.ubı̄, IX,
p. . This reading is also ascribed to the following: the Prophet (Tir-
midhı̄, S. ah. ı̄h. , XI, p. , Samarqandı̄, II, p. , both on the authority
of Umm Salama; Tirmidhı̄, S. ah. ı̄h. , XI, p. , Ibn Muhakkam, . II, p.
, Ibn Abı̄ Zamanı̄n, I, p.  [vocalized incorrectly by the editors],
all on the authority of Asmā" bint Yazı̄d al-Ans.āriyya; Māturı̄dı̄, VI, p.
; Hākim,
. Mustadrak, II, p. , no. , on the authority of #Ā"isha);
Ibn #Abbās (Tabar . ı̄, XII, p. ); Umm Salama, #Ikrima (according to
some authorities) and others (see Jeffery, pp. , ); Ya#qūb (i.e. al-
 
Ha
. dram
. ı̄) (Ibn Ghalbūn, II, p. ) and Sahl (Tabris . ı̄, XII, p. ); the
Kūfans (Tha#labı̄, V, p. ); Ibn Miqsam (see Jeffery, “Ibn Miqsam”,
p. ). It is generally understood to mean that Noah’s son committed
unrighteous deeds (see e.g. Ibn Khālawayh, Hujja, . p. ). (ii) #amalun
ghayru s. ālih. in (six of the Seven Readers, including #Ās.im in the trans-
mission of Haf . s.). See Ibn Mujāhid, p. ; Ibn Ghalbūn, II, p. ;
Tabris
. ı̄, XII, p. ; Ibn al-Jawzı̄, IV, p.  (citing five readers); Qurt.ubı̄,
IX, p. ; cf. #Ukbarı̄, p. . Al-Tabar . ı̄ (XII, pp. –) records it on
the authority of “most readers of the provincial cities (ams. ār)”, while al-
Māturı̄dı̄ (VI, pp. –) ascribes it to Ibn Mas#ūd. This reading was
given several interpretations, one of them being: “He (i.e. the person
reputed to be Noah’s son) is (the offspring of) an unrighteous deed” (i.e.
of illicit intercourse). This interpretation is ascribed to Hasan . al-Bas.rı̄
(see Tabar
. ı̄, XII, p. , Ibn Mu hakkam,
. II, p. , Qur t
. ubı̄, IX, p. ),
to Mujāhid and to Ibn Jurayj (see Murtadā, . Tanzı̄h, p. ). Al-Shar ı̄f al-
Murtadā . (Amālı̄, II, pp. –, Tanzı̄h, pp. –) maintains that while
reading (ii) is better known, reading (i) also makes sense. The available
evidence on the reading of the Imams is inconclusive. This evidence
may be summarized as follows: (a) An account of a discussion between
al-Ridā . and his disciple al-Washshā". In this account al-Ridā . wishes to
know how people recite Q :. Al-Washshā" mentions the two read-
ings, and al-Ridā . reacts by declaring: “They are lying; he is (indeed) his
(i.e. Noah’s) son, but God removed him from Himself (or: from Noah’s
religion) when he opposed His religion” (kadhabū huwa ’bnuhu wa-lākinna
llāh nafāhu #anhu h. ı̄n khālafahu fı̄ dı̄nihi) (see #Ayyāshı̄, II, p. , no. 
[al-Hasan
. b. #Alı̄ al-Washshā" < al-Ridā];
. Ibn Bābawayh, #Ilal, pp. –
 > Bih. ār, XI, p. , no. ; cf. Ibn Bābawayh, #Uyūn, II, pp. –,
no.  > S. āfı̄, II, pp. –, Burhān, II, p. , no. , Bih. ār, XI, p.
, no. , Huwayz . ı̄, II, pp. –, no. ). In insisting that the
person in question really is Noah’s son, the Imam rejects the interpre-
tation of Q : ascribed to Hasan . al-Bas.rı̄ and others, an interpre-
tation that only fits reading (ii). Rejecting this particular interpretation
of reading (ii) does not, however, necessarily entail a rejection of that
reading (see al-Majlisı̄’s discussion [Bih. ār, XI, pp. –]). (b) The
tradition in KQ. Since the manuscripts are unvocalized, there is only
the Imam’s comment (d. a#hā #alā ashadd dhālika) to go by. This comment
is however rather obscure (the text may in fact be corrupt). If it means:
“adhere to (the reading reflecting) the more severe (meaning)” (i.e. that
Noah’s ibn was not his own offspring), then it is reading (ii) that is being
endorsed.
 
Isnād: M
. . #I̄: there are a number of persons of this
name, including some transmitters from al-Sādiq. (Quhpā"ı̄, VI, p. ;
Ardabı̄lı̄, II, p. ; Khū"ı̄, XVIII, pp. –, nos. –). The
isnād in KQ does not help in identifying which transmitter is meant
here.
 Cf. Kitāb Durust, p.  (a Prophetic tradition); Barqı̄, I, pp. –
, no.  (al-Bāqir); idem, I, p. , no.  (al-Sādiq)
. > Bih. ār, V, p.
, no. ; #Ayyāshı̄, II, p. , no.  (Ibrāhı̄m < al-Sādiq)
. > S. āfı̄, II, p.
, Burhān, II, p. , no. , Bih. ār, XI, p. , no. ; Kulı̄nı̄, V, p. ,
no.  (al-Bāqir); Ibn Bābawayh, #Iqāb, p. , no.  (al-Bāqir) > Bih. ār, V,
p. , no. ; Murtadā,. Intis. ār, p.  (a Prophetic tradition); Kohlberg,
“Walad zinā”, p. , with note .
 Fas. l, p. , ll. –. See #Ayyāshı̄, II, p. , nos. – (Abū
Bas.ı̄r < al-Sādiq)
. > S. āfı̄, II, p. , Burhān, II, p. , no. , Huwayz
. ı̄, II,
p. , no. . For the reading qā"iman wa-h. as. ı̄dan see also Jeffery, pp.
,  (Ubayy, al-Sādiq).
. In the edition, the word bi-l-nas. b recorded
in #Ayyāshı̄ has been preferred over bi-l-sayf. This latter word, however,
also makes sense (“[mowed down] with the sword”).
 See Qummı̄, II, p.  (to Q :) > S. āfı̄, V, pp. –, Burhān,
IV, p. , no. , Bih. ār, XI, p. , no. , Huwayz . ı̄, II, p. , no.
 (in Qummı̄, read al-Rassān for al-Rassām, as in Burhān, Bih. ār and
Huwayz
. ı̄); cf. #Ayyāshı̄, II, p. , no.  > S. āfı̄, II, p. , Bih. ār, XI, p.
, no. ; Kulı̄nı̄, VIII, pp. –, no.  > S. āfı̄, II, p. ; Tabris . ı̄,
XII, p. .
Isnād: #Aı̄ . I̄#ı̄ -Mı̄ı̄/Mı̄: Abū l-Hasan . #Alı̄ b.
Ismā#ı̄l b. Shu#ayb b. Mı̄tham/Maytham b. Yahyā . al-Tammār al-Asadı̄,
a mutakallim and transmitter from al-Ridā . (Quhpā"ı̄, IV, p. ; Ardabı̄lı̄,
I, p. ; Modarressi, TS, p. ).—F: . al-Fudayl
. b. al-Zubayr
al-Asadı̄ al-Rassān, a Kūfan transmitter from al-Bāqir and al-Sādiq .
(Quhpā"ı̄, V, p. ; Ardabı̄lı̄, II, p. ).—S. ̄. . Mı̄/M:
Sāli
. h. b. Mı̄tham/Maytham b. Yahyā . al-Tammār al-Asadı̄, a transmit-
ter from al-Bāqir and al-Sādiq . (Quhpā" ı̄, III, p. ; Ardabı̄lı̄, I, p. ;
Modarressi, TS, p. , note ).
 This Qur"ānic sentence recurs at Q :. Cf. #Ayyāshı̄, II, p. ,
no.  (ending) > Burhān, II, p. , no. , Bih. ār, XI, pp. –, no. 
(with al-Majlisı̄’s comment at p. ), Huwayz
. ı̄, II, p. , no. .
 
 Fas. l, p. , ll. –. For this reading see Jeffery, p.  (al-Sādiq); .
Tabar
. ı̄, XII, p.  (Abū Rajā" [i.e. the Bas.ran #Imrān b. Taym/Milhān .
al-#Ut.āridı̄, d. ca. /–; see Ibn al-Jazarı̄, I, p. , no. ]);
Ibn Muhakkam,. II, p.  (ba#d. uhum); Ibn Jinnı̄, I, p.  (#Alı̄, #Alı̄ Zayn
al-#Ābidı̄n, al-Bāqir, al-Sādiq,
. Abū Rajā" and others); Tha#labı̄, V, p.
, Abū l-Futūh, . VI, p.  (Abū Rajā" al-#Ut.āridı̄, al-Sha#bı̄, al-A#raj
[i.e. #Abd al-Rahmān . b. Hurmuz al-Madanı̄, d. /; see Ibn al-
Jazarı̄, I, p. , no. ]); Ahwāzı̄, Bas. rı̄, p.  (al-Hasan . al-Bas.rı̄);
idem, Ibn Muh. ays. in, p. , Māwardı̄, III, p.  (Ibn Muhay . s.in); Ibn
#At.iyya, III, p.  (Abū Rajā", al-A#raj, #Alı̄ b. Abı̄ Tālib, . al-Hasan
.
[according to some authorities], Yahyā . b. Ya#mar, Qatāda [according
to some authorities] and others); Tabris . ı̄, XIII, p.  (#Alı̄, #Alı̄ Zayn
al-#Ābidı̄n, al-Bāqir, al-Sādiq
. and others) > Huwayz
. ı̄, II, p. , no. ,
Fas. l, p. , ll. –; Ibn al-Jawzı̄, IV, pp. – (#Abdallāh b. #Amr,
#Alı̄ b. al-Husayn,
. al-Hasan
. al-Bas.rı̄, Mujāhid, Ibn Muhay . s.in, Ibn Abı̄
#Ubla [i.e. the Successor Ibrāhı̄m b. Abı̄ #Ubla Shamir b. Yaqzān . b.
#Abdallāh, d. ca. /; see Ibn Hajar, . Tahdhı̄b, I, pp. –; Ibn
al-Jazarı̄, I, p. , no. ; Lane, Commentary, p. ]); #Ukbarı̄, p.  (wa-
yuqra"u). For the meaning of sha #afahā/shaghafahā h. ubban see Lane, s.vv.
sha #afa, shaghafa. See .
Isnād: I B: Abū #Alı̄ #Abdallāh b. Bukayr b. A#yan al-Shay-
bānı̄, a nephew of Zurāra b. A#yan, a mutakallim and transmitter from
al-Sādiq
. (van Ess, TG, I, pp. , ; Modarressi, TS, pp. –).
 Fas. l, p. , ll. –. See .
 Fas. l, p. , ll. –, –. For the reading sanābil see Jeffery,
pp. ,  (Ibn Mas#ūd, al-Sādiq); . #Ayyāshı̄, II, p. , no.  (Ibn Abı̄
Ya#fūr < al-Sādiq)
. > S. āfı̄, III, p. , Bih. ār, XII, p. , no. , Huwayz
. ı̄,
II, p. , no. . For both sanābil and qarrabtum (as readings of al-Sādiq) .
see Sa#d b. #Abdallāh, Nāsikh, p. ; Qummı̄, I, p.  > S. āfı̄, III, pp. ,
, Bih. ār, XII, pp. –, no. ; Tabris . ı̄, XIII, p.  (for qara"tum read
qarrabtum) > Bih. ār, XII, p. ; Tabris . ı̄, Jawāmi #, I, p. . Al-Sādiq
. is
also reported to have read ta"kulna for ya"kulna (see Jeffery, p. ; cf.
Wright, I, p. ). See .
Isnād: for Mu#allā b. #Uthmān < Mu#allā b. Khunays see Barqı̄, I, p.
, no. , II, p. , no. , p. , no. , p. , no. ; Kulı̄nı̄,
VI, p. , no. .
 Fas. l, p. , ll. , . See .

 
 Cf. #Ayyāshı̄, II, p. , no.  (Ibn Abı̄ #Umayr < unidentified
transmitter < al-Sādiq)
. (first half) > S. āfı̄, III, p. , Burhān, II, p. ,
no. , Bih. ār, XII, p. , no. . For this meaning of #arsh see e.g.
Tabar
. ı̄, XIII, pp. –; Ibn Muhakkam,. II, p. ; Abū Hātim,
. Zı̄na,
II, p. ; Tabris
. ı̄, XIII, p. .
Isnād: A . I̄#ı̄: a transmitter from al-Sādiq . (Quhpā"ı̄, I, p.
; Ardabı̄lı̄, I, p. ).
 Fas. l, p. , ll. –. For this reading see #Ayyāshı̄, II, p. , no.
 (Ibn Abı̄ Ya#fūr < al-Sādiq)
. > S. āfı̄, III, p. , Burhān, II, p. , no.
 (giving two variants of the transmitter’s name: Ibn Abı̄ Ya#qūb and
Ibn Abı̄ Ya#fūr), Bih. ār, XII, p. , no. , Fas. l, p. , ll. – (Ibn
Abı̄ Ya#qūb). The printed edition of #Ayyāshı̄ has ta"kulu l-.tayr minhā for
minhu; yet in all the sources citing #Ayyāshı̄, minhu is retained.
 See #Ayyāshı̄, II, p. , no.  (al-Fudayl

. b. Yasār < al-Sādiq)
. >
Burhān, II, p. , no. , Huwayz
. ı̄, II, p. , no. . Nāfi# is said to
have read all suffix pronouns of the first person singular in Sūrat Yūsuf
as -iya (Ibn Mujāhid, p. ; cf. Vollers, Volkssprache, p. ). Ibn #Āmir
read five words in Sūrat Yūsuf in this way. One of them was wa-h. uzniya
at Q : (Ibn Mujāhid, p. ; cf. Dānı̄, p. ).
 For Joseph’s brothers selling him for twenty dirhams see Muqātil,
II, p. ; Thawrı̄, Tafsı̄r, p. , no. ; Qummı̄, I, p.  > S. āfı̄,
III, p. , Huwayz
. ı̄, II, p. , no. ; #Ayyāshı̄, II, p. , no.  (al-
Hasan
. < unidentified transmitter < al-Sādiq)
. > S. āfı̄, III, p. , Burhān,
II, p. , no. , Bih. ār, XII, p. , no. , Huwayz . ı̄, II, p. , no.
; Tabar
. ı̄, XII, pp. –; Ibn Abı̄ Hātim,. VII, p. , nos. –
; Samarqandı̄, II, p.  (Ibn Mas#ūd); Ibn Bābawayh, Khis. āl, p.
 > Huwayz
. ı̄, II, p. , no. ; Tha#labı̄, V, p. ; Māwardı̄, III, p.
; Tabris
. ı̄, XIII, p.  > Huwayz
. ı̄, II, p. , no. ; Ibn al-Jawzı̄, IV,
p. ; Qurt.ubı̄, IX, p. . Cf. Genesis : (“they sold him for twenty
pieces of silver”). Thaman al-kalb is the price to be paid as compensation
for the slaying of a hunting dog. That this amounts to twenty dirhams is
stated in #Ayyāshı̄, II, p. , no.  (al-Ridā) . > S. āfı̄, III, p. , Burhān, II,
p. , no. , Bih. ār, XII, p. , no. ; #Ayyāshı̄, II, p. , no.  (al-
Ridā)
. > Burhān, II, p. , no. , Bih. ār, XII, p. , no. , Huwayz . ı̄,
II, p. , no. ; Qummı̄, I, p.  > S. āfı̄, III, p. .
 
 Fas. l, p. , ll. –. The reading of h-y-(")-t is uncertain: ms. M
has h-y-t, mss. L, T and B have h-y-"-t; none is vocalized. Fas. l has huyyi"at
(vocalized), presumably an error for huyyi"tu. #Alı̄ appears to be the only
Imam whose reading of this word is recorded. His reading is said to
have been hı̄tu (Ibn Khālawayh, p. ; Abū Hayyān, . V, p. ), hi"tu
(Jeffery, p. ; Ibn Jinnı̄, I, p. ; Tabris
. ı̄, XIII, p.  > Huwayz
. ı̄, II,
p. , no. ), hā anā (Jeffery, p. ) or huyyi"tu (Ibn Khālawayh, p. ).
This last reading (meaning “I have prepared myself ”) is also ascribed
to Ibn Mas#ūd, Ibn al-Samayfi# (i.e. Abū #Abdallāh Muhammad . b. #Abd
al-Rahmān
. b. al-Samayfi# al-Yamān ı̄, who is said by some to have
studied with Nāfi#; see Ibn al-Jazarı̄, II, pp. –, no. ), Ibn
Ya#mar and al-Jahdar . ı̄ (Ibn al-Jawzı̄, IV, p. ). Hi"tu (in the sense of
tahayya"tu) is given as the reading of Ibn #Abbās (Ibn Abı̄ Hātim, . VII,
p. , no. ; Ibn al-Jawzı̄, IV, p. ) and Abū #Abd al-Rahmān .
al-Sulamı̄ (Tabar
. ı̄, XII, p. ; Tha#labı̄, V, p. ). There are various
views on whether hayta (as the word appears in the #Uthmānic codex)
is of Arabic or foreign origin. Those who espouse the latter view differ
as to the identity of the original language: some say it is Coptic; for
others it is Syriac, Hebrew, or the language (or dialect, lugha) of Hawrān .
(Tabar
. ı̄, XII, pp. , ; Suyūt.ı̄, Itqān, II, pp. –; cf. Lane, s.v.
hayta).
 Cf. #Ayyāshı̄, II, pp. –, no.  > Burhān, II, p. , no. ,
Bih. ār, XII, pp. –, no. , Huwayz
. ı̄, II, p. , no. ; Māwardı̄,
III, p. . See the discussion in Bar-Asher, Scripture, pp. –.
 Bāqillan (also bāqilan, bāqilā", “beans”) does not appear to be

recorded elsewhere as a gloss on the bid. ā#a muzjāt (“poor merchandise”
or “transported goods”) of Q :. Abū Sāli . h. glosses these words as
“pine-cones and green seeds” (al-s. anawbar wa-l-h. abba al-khad. rā") (Tabar
. ı̄,
XIII, p. ; Māturı̄dı̄, VI, p. ; Māwardı̄, III, p. ; Ibn al-Jawzı̄, IV,
p. ).
 Muql is the fruit of the Theban palm, often consumed as sawı̄q
(porridge); see Lane, s.vv. h. atı̄, sawı̄q, muql. Cf. Qummı̄, I, pp. –
 > Bih. ār, XII, p. , no.  (Joseph’s brothers stayed in a desert
in which muql grew; they took some of it to Egypt to exchange it for
food); #Ayyāshı̄, II, p. , no.  (kānat al-muql wa-kānat bilāduhum bilād
al-muql wa-hiya l-bid. ā#a [al-muzjāt]) > S. āfı̄, III, p. , Burhān, II, p. ,
no. , Bih. ār, XII, p. , no. , Huwayz
. ı̄, II, p. , no. ; Tha#labı̄,
 
V, p. , Māwardı̄, III, p. , Tabris

. ı̄, XIII, p. , Ibn al-Jawzı̄, IV,
p. , Abū Hayyān,
. V, p.  (al-Da
. . hāk
h . glosses bid. ā#a muzjāt as sawı̄q
al-muql).
 Since no qirā"a appears to be cited here, it can be taken that the
ending of this tradition is missing.
 Fas. l, p. , ll. –. For this tradition cf. Qummı̄, I, pp. –
> S. āfı̄, III, p. , Bih. ār, XII, p. , no. ; #Ayyāshı̄, II, p. , no. 
(Muhammad
. b. #Alı̄ al-Sayraf
. ı̄ < unidentified transmitter < al-Sādiq) .
> Burhān, II, p. , no. , Bih. ār, XII, p. , no. , Fas. l, p. ,
ll. –; #Ayyāshı̄, II, p. , no.  (#Alı̄ b. Mu#ammar < his father <
al-Sādiq)
. > Burhān, II, p. , no. , Bih. ār, XII, p. , no. , Fas. l, p.
, ll. –. For the reading yu #s. arūn see also Sa#d b. #Abdallāh, Nāsikh,
p.  > Fas. l, p. , ll. –; Ibn Abı̄ Hātim, . VII, p. , no. 
(as the reading of #Īsā b. #Umar al-Thaqafı̄ [i.e. Abū #Umar al-Thaqafı̄
al-Nahw . ı̄ al-Bas.rı̄, d. /; see Ibn al-Jazarı̄, I, p. , no. ]);
Nu#mānı̄, Tafsı̄r, p.  (the Imam objects to the reading ya#s. irūn as it
could refer to the pressing of wine); Ibn Khālawayh, p. , Tha#labı̄, V,
p.  (al-A#raj, #Īsā b. #Umar); Ibn Jinnı̄, I, pp. –, Ibn #At.iyya,
III, p. , Abū Hayyān,
. V, p.  (#Īsā, al-A#raj, al-Sādiq);
. Samarqandı̄,
II, p. , Abū l-Futūh, . VI, p.  (an anonymous reader); Ibn al-
Jawzı̄, IV, p.  (Sa#ı̄d b. Jubayr); Fas. l, p. , l. ; Lane, s.v. #as. ara.
According to Jeffery (p. ), al-Sādiq’s . reading was tu #s. arūn (cf. #Ukbarı̄,
p. : wa-yuqra"u bi-d. amm al-tā" wa-fath. al-s. ād); but al-Tabris . ı̄ (XIII, p.
 > Huwayz . ı̄, II, p. , no. ) concurs with KQ in maintaining
that the Imam’s reading was yu #s. arūn. Al-Tabar . ı̄ (XII, p. ) ascribes
the reading yu #s. arūn (erroneously vocalized in the Cairo, /
edition as ya #s. irūn) to a Kūfan reader (or to a number of Kūfan readers
[ba #d. ]), and states that it contradicts the position of most readers of the
provincial cities (ams. ār) and should therefore not be used when reciting
the Qur"ān.
 Fas. l, p. , ll. –. For this tradition see #Ayyāshı̄, II, p. , no.
 (Abū Bas.ı̄r < al-Bāqir and al-Sādiq)
. (but reading istay"asa) > S. āfı̄,
III, p. , Burhān, II, p. , no. , Bih. ār, XVIII, p. , no. , Fas. l, p.
, ll. –; cf. Qummı̄, I, p.  > Burhān, II, p. , no. , Huwayz . ı̄,
II, p. , no.  (… fa-zannū. anna l-shayā t
. ı̄n qad tamaththalat [in the
Burhān: anna l-shay.tān tamaththala] lahum fı̄ s. ūrat al-malā"ika). Of the Seven
Readers, kudhibū was the reading of the three Kūfan readers, while the
 
rest read kudhdhibū (Ibn Mujāhid, pp. –; Samarqandı̄, II, p. ;
Dānı̄, p. ; Abū Hayyān,
. V, p. ). Kudhibū is also ascribed to #Alı̄, to
#Alı̄ Zayn al-#Ābidı̄n, al-Bāqir, al-Sādiq
. and others (Abū l-Futūh, . VI, p.
), or to the Imams in general (Tabris . ı̄, Jawāmi #, I, p.  > Fas. l, p.
, ll. –). See further Ibn Wahb, Jāmi #/#Ulūm, p.  (fol a ll. –
) (kudhibū as the reading of Muhammad . b. Ka#b al-Quraz. ı̄); Tabar
. ı̄,
XIII, p.  (Ibn Mas#ūd: mukhaffafa); Ibn Muhakkam, . II, pp. –;
Tha#labı̄, V, pp. –; Tabris
. ı̄, XIII, p.  (bi-l-takhfı̄f ); #Ukbarı̄, p.
. See , .
 See , .

Isnād: #Aı̄ . H. ı̄: #Alı̄ b. Had. ı̄d b. Hak . ı̄m/Hukaym
. al-Madā"inı̄
al-Azdı̄ al-Sābāt.ı̄, a resident of Kūfa and a transmitter from al-Kāzim .
and al-Ridā. (Quhpā" ı̄, IV, p. ; Ardab ı̄lı̄, I, pp. –).
 See , .
 See #Ayyāshı̄, II, p. , no.  (Ibn Abı̄ #Umayr < unidentified
transmitter < al-Sādiq)
. (latter half: kāna sujūduhum dhālika #ibādatan li-llāh)
> S. āfı̄, III, p. , Burhān, II, p. , no. , Bih. ār, XII, p. , no. .
Cf. Qummı̄, I, p.  > S. āfı̄, III, p. , Bih. ār, XII, pp. –, no. ;
Māwardı̄, III, p. ; Qurt.ubı̄, IX, p. ; Lisān, s.v. sjd (wa-qı̄l kharrū lahu
sujjadan ay kharrū li-llāh sujjadan).
 Fas. l, p. , l. –p. , l. . This reading is vocalized in ms. L.

For this qirā"a see also Jeffery, p.  (al-Sādiq, . al-Hasan,
. Ibn #Abbās,
Ya#qūb); #Ayyāshı̄, II, p. , no.  (al-Bāqir) > Burhān, II, p. , no. ;
Tabar
. ı̄, XIII, pp. – (al-Da . h. hāk
. b. Muzāhim, . Qatāda); Māturı̄dı̄,
VI, p. , Fārisı̄, II, p. , Samarqandı̄, II, p. , Ibn Muhakkam, . II,
p. , #Ukbarı̄, p.  (readers not identified); Nah. hās, . Ma#ānı̄, III, p.
 (al-Da . h. hāk,
. al-Hasan);
. Ibn Khālawayh, pp. ,  (Ibn #Abbās, al-
Hasan,
. al-Sādiq,
. #Ās.im [according to one transmission], Sallām/Salām
Abū [in the text, erroneously, ibn] al-Mundhir [i.e. Abū l-Mundhir
Sallām/Salām b. Sulaymān al-Taw . ı̄l al-Muzanı̄ al-Bas.rı̄ thumma l-
Kūfı̄, d. /–; see Ibn al-Jazarı̄, I, p. , no. ]); Ibn Jinnı̄,
I, p.  (Ibn #Abbās, al-Hasan, . al-Da. h. hāk,
. al-Bāqir, al-Sādiq,
. #Amr
b. Fā"id [i.e. Abū #Alı̄ al-Uswārı̄ al-Bas.rı̄; see Ibn al-Jazarı̄, I, p. ,
no. ], Ya#qūb); Tha#labı̄, V, p. , Abū l-Futūh, . VII, p.  (Hasan
.
al-Bas.rı̄, al-Da h
. .. hāk, Sallām); Ahwāz ı̄, Ba s
. rı̄, p.  (al- Hasan
. al-Ba s.rı̄);
Ibn #At.iyya, III, p.  (al-Da hhāk
. .. b. Muzā him,
. al-Hasan,
. Qatāda,
 
Sallām); Tabris
. ı̄, XIII, p.  (Ibn #Abbās, al-Hasan,. al-Bāqir, al-Sādiq,
.
al-Da
. ..hhāk, #Amr b. Fā"id, Ya#qūb [i.e. al- Hadram
. . ı̄] in the transmission
of Zayd [i.e. Abū #Alı̄ Zayd b. Ahmad . b. Ishāq
. al-Ha . dram
. ı̄, nephew of
Ya#qūb al-Ha . dram
. ı̄; see Ibn al-Jazarı̄, I, p. , no. ]) > S. āfı̄, III, p.
, Fas. l, p. , ll. –; Ibn al-Jawzı̄, IV, p.  (Ibn Mas#ūd, Abū Razı̄n,
al-Hasan,
. #Ikrima, Qatāda, #Ās.im in the transmission of Abān, Ya#qūb
in the transmission of Abū Hātim); . Qurt.ubı̄, IX, p.  (Ibn #Abbās,
al-Hasan,
. al-Da
. h. hāk,
. Qatāda); Abū Hayyān,
. V, p.  (Ibn #Abbās, al-
Da
. h. hāk,
. al-Bāqir, al-Sādiq
. and others).
Isnād: A̄ H̄̄ -M̄: Abū Hārūn al-Makfūf Mūsā b.
#Umayr al-Qurashı̄ al-Ja#dı̄, a Kūfan transmitter from al-Sādiq . (Modar-
ressi, TS, pp. –).
 Fas. l, p. , ll. –. For the reading yatabayyan see GdQ, III, pp.
, ; Jeffery, pp. , , , ,  (Ibn Mas#ūd, #Alı̄, Ibn #Abbās,
#Ikrima, al-Sādiq);
. Abū #Ubayd, Fad. ā"il, II, p. , nos. ,  (Ibn
#Abbās, Ibn Abı̄ Mulayka [i.e. the Successor Abū Bakr #Abdallāh b.
#Ubaydallāh b. Abı̄ Mulayka al-Taymı̄ al-Makkı̄, d. /; see Ibn al-
Jazarı̄, I, p. , no. ; Ibn Hajar, . Tahdhı̄b, V, pp. –]); Sa#d
b. #Abdallāh, Nāsikh, p.  (yatabayyan alladhı̄na); Tabar . ı̄, XIII, p. 
(yatabayyan alladhı̄na) (#Alı̄ [read: anna #Aliyyan rad. iya llāh #anhu kāna yaqra"u],
. ı̄, VI, p. ; Ibn Khālawayh, p.  (#Alı̄, al-Sādiq,
Ibn #Abbās) > Tūs .
Ibn Mas#ūd, Ibn #Abbās); Māwardı̄, III, p. ; Zamakhsharı̄, II, p. 
(Ibn #Abbās, #Alı̄ and a group of Companions and Successors); Abū l-
Futūh,
. VI, p.  (Ibn #Abbās); Qurt.ubı̄, IX, p.  (Ibn #Abbās, #Alı̄,
Ibn Abı̄ Najı̄h);
. Abū Hayyān,
. V, p. , Tha#ālibı̄, III, p. , Suyūt.ı̄,
Durr, IV, p.  (Ibn #Abbās, #Alı̄ and others). It is further recorded
as the reading of #Alı̄ Zayn al-#Ābidı̄n, Zayd b. #Alı̄, al-Jahdar . ı̄ (see
Tabris
. ı̄, XIII, p.  > S. āfı̄, III, p. ; Jeffery, “Zaid”, p. ) and
others (Ibn Jinnı̄, I, p. ; Tabris. ı̄, XIII, p.  > Huwayz. ı̄, II, p.
, no. ). Ibn #Abbās is reported to have assumed that the copyist
had written yay"as in a state of drowsiness (wa-huwa nā#is); see Tabar . ı̄,
XIII, p. ; Ibn Khālawayh, p. ; Samarqandı̄, II, p. ; Tha#labı̄,
V, p. ; Ibn al-Jawzı̄, IV, p. ; Qurt.ubı̄, IX, p. ; Suyūt.ı̄, Durr,
IV, p. ; idem, Itqān, II, p. ; Lane, s.v. ya"isa. This assumption is
rejected by al-Zamakhsharı̄ (II, pp. –). According to some, Ibn
#Abbās’s reading was yatabayyan li-lladhı̄na (see Nah. hās, . Ma #ānı̄, III, p.
), conforming to the reading in mss. L, T and B.
Isnād: M
. . I̄#ı̄: there are a number of transmitters
of this name (see e.g. *, *); it cannot be established which of
 
them is referred to here.—M

. . -H:
. ditto.—Kı̄/
K . S#ı̄: unidentified.
 Since no qirā"a appears to be cited here, it can be taken that the
ending of this tradition is missing. The missing sentence may be fa-qāl
nah. nu dhurriyyat rasūl allāh; cf. #Ayyāshı̄, II, p. , no.  > S. āfı̄, III, p.
, Burhān, II, p. , no. , Bih. ār, XXV, p. , no. ; Kulı̄nı̄, VIII, p.
, no.  > Burhān, II, p. , no. , Huwayz
. ı̄, II, p. , no. ; Tūs
. ı̄,
Amālı̄, I, p.  > Najafı̄, pp. –, no. , Burhān, II, p. , no. ,
Bih. ār, XXVII, p. , no. , LXVIII, pp. –, no. , C, p. , no.
.
 Fas. l, p. , ll. –. See Ibn Shahrāshūb, Manāqib, IV, p.  >
Huwayz
. ı̄, II, p. , no. . In this version it is Humrān. himself (not an
unidentified person) who recites the verse in its canonical version and
is corrected by the Imam. For this reading (min khalfihi … bi-amr allāh)
see also Qummı̄, I, pp. ,  > S. āfı̄, I, p. , III, p. , Burhān, II,
p. , no. , Huwayz. ı̄, II, p. , no. , pp. –, no. ; Tabris . ı̄,
XIII, p.  (as the qirā"a of al-Sādiq). . Cf. #Ayyāsh ı̄, II, p. , no. 
(lahu raqı̄b min bayn yadayhi wa-mu#aqqibāt min khalfihi yah. fazūnahu . bi-amr
allāh) > Burhān, II, p. , no.  (without innamā … khalfihi), Huwayz . ı̄,
II, p. , no. ; #Ayyāshı̄, II, p. , no.  > Burhān, II, p. , no.
, Bih. ār, XCIII, p. , no. . For the reading bi-amr allāh see Jeffery,
pp. , , ,  (#Alı̄, Ibn #Abbās, #Ikrima, al-Sādiq); . Tabar
. ı̄, XIII,
p.  (as an anonymous reading) (fı̄ ba #d. al-qirā"āt) > Suyūt.ı̄, Durr, IV,
p. ; Ibn Jinnı̄, I, p. , Zamakhsharı̄, II, p.  (#Alı̄, Ibn #Abbās,
#Ikrima, Zayd b. #Alı̄, al-Sādiq); . Tabris
. ı̄, XIII, p.  (#Alı̄, Ibn #Abbās,
#Ikrima, Zayd b. #Alı̄). Further readings are: wa-ruqabā" min khalfihi min
amr (or bi-amr) allāh yah. fazūnahu
. (Jeffery, p. , Qurt.ubı̄, IX, p.  [Ibn
#Abbās]); lahu mu #aqqibāt min khalfihi wa-raqı̄b min bayn yadayhi (Jeffery, p.
 [Mujāhid], Abū Hayyān, . V, p.  [Ibn #Abbās]); lahu mu#aqqibāt
min bayn yadayhi wa-raqı̄b min khalfihi (Jeffery, p. , Ibn Muhakkam, . II,
p.  [the codex of Ubayy]); lahu raqı̄b min bayn yadayhi wa-raqı̄b min
khalfihi (Jeffery, p.  [al-Sādiq . and Muhammad
. al-Bāqir; in Jeffery,
erroneously, Muhammad . b. al-Hanafiyya]).
.
Isnād: Ibn Bukayr (i.e. #Abdallāh b. Bukayr, see *) transmitted
from Humrān
. b. A#yan and transmitted to al-Qāsim b. #Urwa (Ardabı̄lı̄,
I, pp. , ).
 
 Fas. l, p. , ll. –. For the reading #alā llāh see Jeffery, p. 
(Ubayy). For aw jahara see Ibn Abı̄ Hātim,
. VII, p. , no.  (al-
Hasan).
.
 See #Ayyāshı̄, II, p. , no.  (Muhammad . b. al-Haytham <

unidentified transmitter < al-Sādiq)
. (with the ending: ya #nı̄ l-shuhadā") >
Burhān, II, p. , no. , Bih. ār, VIII, p. , no. . For this reading
see Jeffery, p.  (al-Sādiq
. and Muhammad
. al-Bāqir; in Jeffery, erro-
neously, Muhammad. b. al-Hanafiyya).
. Elsewhere, #alā l-faqr fı̄ l-dunyā
is cited as a gloss on bi-mā s. abartum (Q :) (Māwardı̄, III, p. ,
Qurt.ubı̄, IX, p.  [both citing Abū #Imrān al-Jawnı̄], Suyūt.ı̄, Durr, IV,
p.  [Muhammad
. b. Nas.r al-Hārith
. ı̄]) or on bi-mā s. abarū (Q :)
(Ibn Abı̄ Hātim,
. VIII, p. , no. , Ibn Kathı̄r, Bidāya, IX, p. ,
both citing al-Bāqir).
Isnād: M
. . -H: Muhammad . b. al-Haytham b.
#Urwa al-Tamı̄mı̄, a Kūfan transmitter from al-Sādiq . via one interme-
diary; his father transmitted from al-Sādiq
. directly (Quhpā"ı̄, VI, p. ;
Ardabı̄lı̄, II, p. ).
 Cf. Bas. ā"ir, p. , no.  > Burhān, II, p. , no. , p. , no.
, Bih. ār, XIII, p. , no. , XVII, p. , no. ; Ibn Shahrāshūb,
Manāqib, III, p. ; Hill
. ı̄, Mukhtas. ar, p.  > Bih. ār, XL, p. , no. ;
Bursı̄, Mashāriq, p. . For the ending cf. ; for Q : cf. .
 Fas. l, p. , ll. –. For this tradition (with the reading rabbi ’ghfir
lı̄ wa-li-waladayya) see #Ayyāshı̄, II, p. , no.  (Har . ı̄z b. #Abdallāh
< unidentified transmitter < ah. aduhumā [i.e. al-Bāqir or al-Sādiq]) . >
S. āfı̄, III, p. , Burhān, II, p. , no. , Bih. ār, XII, p. , no. ,
Huwayz
. ı̄, II, p. , no. ; cf. Qummı̄, I, pp. – (with the read-
ing wa-li-waladayya) > Burhān, II, p. , no. , Huwayz . ı̄, II, p. ,
no. ; Fas. l, p. , ll. –. In all of these sources, as also in ,
Ya#qūb is not mentioned, only Ismā#ı̄l and Ishāq; . both appear (in this
order) two verses earlier, at Q :. The dual waladayya precludes the
possibility that all three are meant. The fact that in KQ Ishāq . pre-
cedes Ya#qūb while Ismā#ı̄l appears in third place implies that Ismā#ı̄l
is a later addition. (We owe this observation to Mr. Joseph Witztum.)
Ya#qūb’s presence may be related to certain Qur"ānic verses in which
he seems to be considered as a son rather than a grandson of Ibrāhı̄m;
see Q :, Q :, Q : (wahabnā lahu [i.e. Ibrāhı̄m] Ish. āq wa-
Ya #qūb); cf. EI 2, art. “Ibrāhı̄m” (R. Paret), “Ya#kūb”
. (R. Firestone), EQ,
 
art. “Jacob” (Andrew Rippin), DC, art. “Jacob” (Jean-Louis Déclais).

Al-Nūrı̄ mistakenly assumed that “Ismā#ı̄l” belonged to the following
tradition; he therefore added a wāw before Muh. ammad b. #Alı̄ in ms.
L; in Fas. l this appears as wa- #an Ismā #ı̄l wa-Muh. ammad b. #Alı̄. Simi-
larly, ms. T has wa-Ismā#ı̄l wa-Muh. ammad b. #Alı̄. For the reading wa-
li-waladayya see also Jeffery, pp. ,  (Ibn Mas#ūd and—according
to some authorities—Ubayy); idem, “Zaid”, p.  (Zayd b. #Alı̄, Ibn
Mas#ūd, Ubayy, al-Zuhrı̄, members of the ahl al-bayt); Sa#d b. #Abdallāh,
Nāsikh, p.  (as referring to Ismā#ı̄l and Ishāq),
. Tabris
. ı̄, XIII, p. ,
both > Fas. l, p. , ll. , –; Ibn Khālawayh, p.  (read wa-li-
waladayya for wa-li-wālidayya); Ibn Jinnı̄, I, p.  (al-Husayn
. b. #Alı̄, al-
Zuhrı̄, Ibrāhı̄m al-Nakha#ı̄, al-Bāqir); Samarqandı̄, II, p.  (ba#d. uhum);
Māwardı̄, III, p. , Qurt.ubı̄, IX, p.  (Ibrāhı̄m al-Nakha#ı̄, Yahyā .
b. Ya#mar; for wa-li-wālidayya in Māwardı̄ read wa-li-waladayya); Ibn al-
Jawzı̄, IV, p.  (Ibn Mas#ūd, Ubayy, al-Nakha#ı̄, al-Zuhrı̄). It is not
clear whether rabbi (for rabbanā) in both KQ and #Ayyāshı̄ is a reading
or the result of a conflation with Q : or Q :. See , ; cf.
*.
 Fas. l, p. , ll. –. Cf. #Ayyāshı̄, II, p. , no.  (ya #nı̄ Ismā#ı̄l
wa-Ish. āq, wa-l-Hasan
. wa-l-Husayn
. wa-llāhi ’bnā rasūl allāh; the canonical
li-wālidayya is said to be the result of a scribal error [kalima s. ah. h. afahā l-
kuttāb]) > Burhān, II, p. , no. , Bih. ār, XII, p. , no. , Huwayz
. ı̄, II,
p. , no. . See , .
 Fas. l, p. , ll. –. Cf. #Ayyāshı̄, II, p. , no.  (with min
shay" for sha"n shay") > Burhān, II, p. , no. , Huwayz
. ı̄, II, p. , no.
, Fas. l, p. , l. .
Isnād: -Sı̄: he may be Khallād al-Sindı̄/al-Sarı̄/al-Suddı̄ al-
Bazzāz al-Kūfı̄, a transmitter from al-Sādiq
. (Quhpā"ı̄, II, p. ; Ar-
dabı̄lı̄, I, p. ).
 For this reading see Jeffery, p.  (al-Sādiq, . Mujāhid, Abū Rajā",
Zayd b. #Alı̄); idem, “Zaid”, p.  (Zayd b. #Alı̄); Nah. hās, . Ma #ānı̄, III, p.
, Qurt.ubı̄, IX, p.  (Mujāhid); Ibn Khālawayh, p. , with note 
(al-Sādiq,
. Mujāhid, al-Yamānı̄); Ibn Jinnı̄, I, p.  (#Alı̄, al-Bāqir, al-
Sādiq);
. Tabris
. ı̄, XIII, p.  (#Alı̄, al-Bāqir, al-Sādiq,
. Mujāhid) > Najafı̄,
p. , no. , Huwayz. ı̄, II, p. , no. ; Ibn al-Jawzı̄, IV, p. 
(ba#d. uhum); #Ukbarı̄, p.  (wa-yuqra"u); Lisān, s.v. hwy; Abū Hayyān,
. V, p.
 (#Alı̄, Zayd b. #Alı̄, al-Bāqir, al-Sādiq,
. Mujāhid). Al-Bāqir alludes to
 
this reading when he addresses Qatāda b. Di#āma (see Kulı̄nı̄, VIII, pp.
–, no.  > Bih. ār, XXIV, pp. –, no. ). Cf. .
Isnād: -H
. ̄: Abū Muhammad. #Abdallāh b. Muhammad
. al-
Asadı̄ al-Muzakhrif al-Hajjāl,
. a Kūfan transmitter from al-Ridā
. (Quh-
pā"ı̄, IV, p. ; Ardabı̄lı̄, I, pp. –).—A̄. . S̄: Abū #Alı̄
Asbāt. b. Sālim Bayyā# al-Zut.t.ı̄, a Kūfan transmitter from al-Sādiq
.
(Kohlberg, “Us.ūl”, p. ; Modarressi, TS, pp. –).
 The reading here is presumably tahwā, as at  (though it

should be borne in mind that in the four manuscripts of KQ there is
usually no distinction between a final yā" and an alif maqs. ūra bi-s. ūrat yā").
Cf. Sulaym, Kitāb, p.  (fa-iyyānā #anā bi-dhālika khās. s. atan); Furāt, I, p.
, no.  > Bih. ār, XXVII, p. , no. ; #Ayyāshı̄, II, pp. –,
no.  (amā innahu lam yaqul al-nās kulluhum) > Burhān, II, p. , no. ,
Bih. ār, LXVIII, pp. –, no. ; Tabris
. ı̄, Ih. tijāj, p.  > Bih. ār, XXXII,
p. , no. . Cf. further Thawrı̄, Tafsı̄r, p. , no. .
 Fas. l, p. , ll. –. This reading (“you have turned away from
the legatee/friend”) does not appear to be recorded elsewhere. For the
ending see Qummı̄, I, pp. – > Huwayz . ı̄, II, p. , no.  (wa-
qāla l-shay.tān lammā qud. iya l-amr ay lammā furigha min amr al-dunyā; *qāla
#Alı̄ b. Ibrāhı̄m #an Abı̄ Ja #far #alayhi l-salām: kull mā fı̄ l-qur"ān “wa-qāla l-
shay.tān” yurı̄du bihi l-thānı̄*; in the printed edition of Qummı̄, the words
between the asterisks are missing); #Ayyāshı̄, II, p. , no.  (Har . ı̄z <
unidentified transmitter < al-Bāqir, to Q :) > S. āfı̄, III, p. , Burhān,
II, p. , no. , Bih. ār, XXX, p. , no. , Huwayz. ı̄, II, p. , no. .
In the Qur"ān, the word al-shay.tān is quite common, whereas wa-qāla l-
shay.tān is attested only at Q :. The Imam’s statement (as given in
KQ, Qummı̄ and #Ayyāshı̄) would thus make better sense without wa-
qāla: “whenever (the word) al-shay.tān occurs in the Qur"ān it refers to al-
thānı̄ (i.e. #Umar)”. Al-Sādiq
. is said to have interpreted the jinn wa-l-ins
of Q : as referring to “the two of them”; he then added: “so-and-so
(i.e. #Umar) was called shay.tān (and Abū Bakr was called al-ins)” (Kulı̄nı̄,
VIII, p. , no.  [> Burhān, IV, p. , no. ], with the comment
in Fayd, . Wāfı̄, III, p. , no. ). Cf. Kohlberg, “Sa . hāba”,
. p. ,
note ; Bar-Asher, Scripture, pp. –, , ; Hakim, “Satan”, p.
; *.
 Fas. l, p. , ll. –.

 
 Fas. l, p. , ll. –. For early Murji"ı̄ opposition to some Shı̄#ı̄
doctrines see EI 2, art. “Murdji"a” (W. Madelung). For the later iden-
tification of the Murji"a with the ahl al-sunna wa-l-jamā #a see Crone-
Zimmermann, Sālim, p. . See , ; cf. .
 Cf. Kulı̄nı̄, I, p. , no.  > S. āfı̄, IV, p. ; Ibn Bābawayh,
Ma #ānı̄, p. , no.  (ending) > Bih. ār, XI, p. , no. ; Mans.ūr, #Iqd,
p. , citing al-Barqı̄’s al-Tanzı̄l wa-l-tah. rı̄f. In these traditions only al-
Husayn
. is mentioned.
 Cf. #Ayyāshı̄, II, p. , no.  > Bih. ār, II, pp. –, no. ;
Kulı̄nı̄, II, pp. –, no. , p. , no. , VIII, p. , no. , p.
, no.  (mā kāna saqı̄man wa-mā kadhaba); Ibn Bābawayh, Ma #ānı̄, pp.
–, no.  > Bih. ār, XI, pp. –, no. . See in general Murtadā, .
Tanzı̄h, pp. –.
 For the beginning of this tradition see Bas. ā"ir, p. , no.  >
Bih. ār, XXII, p. , no. , XXV, p. , no. ; cf. Kohlberg, “Muhad-
.
dath”, p. . For the ending cf. Ibn Shahrāshūb, Manāqib, III, p. .
See in general EI 2, Suppl., art. “Salmān al-Fārisı̄” (G. Levi Della Vida).
 Fas. l, p. , ll. –. The word #Aliyyin is vocalized in Fas. l. For this
tradition see Kulı̄nı̄, I, p. , no.  (Hishām b. al-Hakam . < al-Sādiq,
.
reading: hādhā s. irā.t #Alı̄ mustaqı̄m) > Najafı̄, pp. –, no.  (adding:
ya #nı̄ #Alı̄ b. Abı̄ Tālib),
. Burhān, II, p. , no. , Bih. ār, XXIV, p. , no.
, Huwayz
. ı̄, III, p. , no. . For this reading (without the substitution
of wa-inna for qāla) see also Bas. ā"ir, p. , no.  > Bih. ār, XXXV, p.
, no. ; Furāt, I, p. , no.  > Bih. ār, XXXV, p. , no. ;
#Ayyāshı̄, II, p. , no.  > S. āfı̄, III, p. , Burhān, II, p. , no. ,
Huwayz
. ı̄, III, p. , no. ; Madelung-Walker, p.  (Arabic) = p. 
(English: “This is the straight path of #Alı̄”); Haskān . ı̄, I, p. , no. ;
Hill
. ı̄, Mukhtas. ar, p. ; Fas. l, p. , l. ; Blachère, Introduction, pp. –.
For an attack on this qirā"a see Qurt.ubı̄, I, p.  (from Ibn al-Anbārı̄);
Tawh. ı̄dı̄, Bas. ā"ir, VII, p. , cited in al-Qād. ı̄, “Tawh. ı̄dı̄”, pp. –.
Contrast the reading hādhā s. irā.tun #aliyyun mustaqı̄m (“this is a sublime
and straight path”) ascribed to Qatāda, Mujāhid, Ibn Sı̄rı̄n, Hasan . al-
Bas.rı̄, Ibn Miqsam and others (see Farrā", II, p. ; Tabar . ı̄, XIV, p. ;
Abū Hātim,
. Zı̄na, II, p. ; Nah. hās,
. Ma#ānı̄, IV, p. ; Ibn Jinnı̄, II,
p. ; Ibn Muhakkam, . II, p. ; Samarqandı̄, II, p. ; Ibn Ghalbūn,
II, pp. –; Ahwāzı̄, Bas. rı̄, p. ; Tūs . ı̄, VI, p. ; Zamakhsharı̄,
 
II, p. ; Tabris

. ı̄, XIV, p. ; Abū l-Futūh, . VII, p. ; Jeffery, “Ibn
Miqsam”, pp. , ). Qatāda (d. /) reports that al-Hasan . al-
Bas.rı̄ used to interpret the verse as referring to the path and religion of
#Alı̄ b. Abı̄ Tālib
. (Muhammad
. b. Mu"min al-Shı̄rāzı̄, Kitāb nuzūl al-qur"ān
fı̄ sha"n amı̄r al-mu"minı̄n > Ibn Tāwūs,
. Tarā"if,
. pp. – > Bih. ār, XXIV,
pp. –, no. , XXXV, p. , no. , XXXVI, p. , no. ; Ibn
Shahrāshūb, Manāqib, III, pp. ,  > Bih. ār, XXXV, p. , no. ). Cf.
GdQ, II, p. , with note ; .
Isnād: H̄ . -H:
. Abū Muhammad
. Hishām b. al-Hakam
.
(d. /–), a prominent mutakallim and a transmitter from al-
Sādiq
. . (EI 2, art. “Hishām b. al-Hakam”
and al-Kāzim . [W. Madelung];
van Ess, TG, I, pp. – and index; Modarressi, TS, pp. –).
Ibn Abı̄ #Umayr (for whom see *) is the most frequent transmitter from
Hishām b. al-Hakam. (Modarressi, TS, p. ).
 Cf. Qummı̄, I, p.  > S. āfı̄, III, p. ; Tabar. ı̄, XIV, p. ; Ta-
.
brisı̄, XIV, p. . In these sources, la- #amruka (Q :) is glossed as (ay)
wa-h. ayātika yā Muh. ammad; in Māwardı̄, III, p.  the gloss is wa-h. ayātika
and in Samarqandı̄, II, p. , (ay) bi-h. ayātika yā Muh. ammad. See .
Isnād: #A -R . ̄ . S̄ -H̄ı̄: for this form of
the name see Barqı̄, II, p. , no.  > Bih. ār, LXVI, p. , no. .
He may well be identical with #Abd al-Rahmān . b. Salmān/Sulaymān
al-Ans.ārı̄, a transmitter from al-Bāqir and al-Sādiq
. who transmitted to
Abān (probably Abān b. #Uthmān) (Ardabı̄lı̄, I, p. ; Quhpā"ı̄, IV, p.
).
 See .
 For this reading see Jeffery, p.  (al-Sādiq,. Ibn Qays, Ibn Dharr
[i.e. the Murji"ı̄ Abū Dharr #Umar b. Dharr b. #Abdallāh al-Hamdānı̄
al-Murhibı̄ al-Kūfı̄, d. ca. /; see Ibn Hajar,
. Tahdhı̄b, VII, pp. –
; Ibn al-Kalbı̄-Caskel, I, table , II, p. ; Crone-Zimmermann,
Sālim, pp. , ], Abū #Imrān [i.e. the Successor Abū #Imrān #Abd
al-Malik b. Hab. ı̄b al-Azdı̄/al-Kindı̄ al-Bas.rı̄, d. ca. /–; see
Ibn Hajar,
. Tahdhı̄b, VI, pp. –]); #Askarı̄, Tafsı̄r, p.  > Burhān,
II, p. , no.  (bi-fath. al-sı̄n wa-tashdı̄d al-lām); Hill
. ı̄, Mukhtas. ar, p. 
> Burhān, II, p. , no. , III, p. , no. , Fas. l, p. , ll. –
(musallimı̄n vocalized). Cf. Ibn Shahrāshūb, Manāqib, III, p.  > Bih. ār,
XXXI, p. , no.  (yawaddu lladhı̄na kafarū law kānū musallimı̄n li-walāyat
amı̄r al-mu"minı̄n #alayhi l-salām); , , , , , .
 
 Fas. l, p. , ll. –, p. , ll. –. See Ibn Shādhān, Mi"at
manqaba, pp. – (manqaba no. ) (isnād: Ja#far b. Qūlawayh < #Alı̄
b. al-Hasan
. al-Nahw
. ı̄ < Ahmad
. b. Muhammad
. [i.e. al-Sayyārı̄?] < al-
Mans.ūr b. Abı̄ [sic] al-#Abbās < #Alı̄ b. Asbāt. < al-Hakam
. b. Buhlūl
< Abū Hammām < #Abdallāh [read: #Umar?] b. Udhayna < Ja#far
b. Muhammad
. < his father < #Alı̄ b. al-Husayn
. < his father; in the
matn, #Umar appears instead of al-thānı̄) > Fas. l, p. , ll. –; Ibn
Shahrāshūb, Manāqib, III, p.  > Bih. ār, XXXV, pp. –, no. ,
Fas. l, p. , ll. –; Mans.ūr, #Iqd, p. , citing al-Barqı̄’s al-Tanzı̄l
wa-l-tah. rı̄f. For the Prophetic tradition “Your rank compared to mine
is like that of Aaron compared to that of Moses” (known as h. adı̄th al-
manzila, “the tradition of the rank”) see Kohlberg, “Rāfida”, . pp. –
; Friedmann, Prophecy, pp. –; Bar-Asher, Scripture, pp. –.
Cf. , *.
Isnād: -H
. . B̄: al-Hakam
. b. Buhlūl al-Ans.ārı̄, a trans-
mitter from disciples of al-Sādiq
. (Khū"ı̄, VII, p. , no. ).—A̄
H̄: Abū Hammām Ismā#ı̄l b. Hammām b. #Abd al-Rahmān . al-
Bas.rı̄ mawlā Kinda, a transmitter from al-Ridā . (Quhpā" ı̄, I, pp. –
, VII, p. ; Ardabı̄lı̄, I, p. , II, p. ).
 Fas. l, p. , ll. –. For this reading see Jeffery, p.  (Ubayy);
Sa#d b. #Abdallāh, Nāsikh, p.  (fa-atā [read thus for fa-inna] llāh bay-
tahum, followed by hākadhā nazalat); Ibn Khālawayh, p.  (al-Bāqir; for
b-y-n-hum read baytahum); Tabris . ı̄, XIV, p.  (qirā"at ahl al-bayt; for biny-
atahum read baytahum, as in Huwayz . ı̄) > Huwayz
. ı̄, III, p. , no. ; Abū
Hayyān,
. V, p.  (Ja#far [i.e. al- Sādiq];
. for b-y-n-hum read baytahum).
#Ayyāshı̄ has a tradition (II, p. , no.  > Burhān, II, p. , no. )
with the canonical reading (fa-atā llāh bunyānahum), followed by another
with bunyānahum or baytahum (depending on the manuscript) (II, p. ,
no.  > S. āfı̄, III, p. , Burhān, II, p. , no. ). In the next two tra-
ditions (#Ayyāshı̄, II, p. , nos. ,  > Burhān, II, p. , nos. , )
bunyānahum is corrected to baytahum, and in a fifth tradition (II, p. ,
no. ) the reading baytahum appears without comment (though when it
is cited in Burhān, II, p. , no. , bunyānahum recurs). See , .
 Fas. l, p. , ll. –. Some authorities ascribe the reading wa-
lam ya #lam alladhı̄na āmanū to Ubayy (see Jeffery, p. ). This qirā"a is
incorporated in #Ayyāshı̄, II, p. , no.  (al-Hasan. b. Ziyād al-Sayqal
.
< al-Sādiq)
. > Burhān, II, p. , no. , Bi h
. ār, XCIII, p. , no. ,
Huwayz
. ı̄, III, p. , no. . See , .
 
Isnād: -H
. . M̄̄: Abū #Abdallāh al-Hasan/al-
. Husayn
. b.
Mūsā b. Sālim al-Hannā
. t
. /al-Khayyā t
. al-Kūfı̄, a transmitter from al-
Sādiq;
. Ibn Abı̄ Nas.r transmitted from him (Quhpā"ı̄, II, pp. –,
; Ardabı̄lı̄, I, pp. , ).
 Fas. l, p. , ll. –. Cf. #Ayyāshı̄, II, p. , nos.  (Abū l-Safātij
< al-Sādiq),
.  (Muhammad
. b. Muslim < al-Bāqir) > S. āfı̄, III, p. ,
Burhān, II, p. , nos. , , Bih. ār, XIV, p. , no. , XCIII, pp. –
, nos. , , Huwayz
. ı̄, III, pp. –, nos. –. See , .
 Fas. l, p. , ll. –. There are two versions of the Shı̄#ı̄ reading
of Q :: (i) an takūna a"immatun hiya azkā min a"immatikum (“[you
propose to break the covenant] because you do not wish there to be
[true] Imams [who are] more excellent than your [erring] leaders”).
See Sa#d b. #Abdallāh, Nāsikh, pp. –; Qummı̄, I, p.  > Najafı̄,
pp. –, no. , Burhān, II, pp. –, no. , Huwayz . ı̄, III, pp.
–, no. ; #Ayyāshı̄, II, pp. –, no.  (Zayd b. al-Jahm < al-
Sādiq)
. > Burhān, II, p. , no. , Bih. ār, XXXVI, pp. –, no. ,
Huwayz
. ı̄, III, p. , no. ; Kulı̄nı̄, I, p. , no.  > Najafı̄, p. ,
no. , Burhān, II, p. , no. , Huwayz
. ı̄, III, p. , no. ; Nu#mānı̄,
Tafsı̄r, p.  (this text as cited in the Bih. ār is hiya arbā min a"imma; what is
probably the correct version is cited from Nu#mānı̄ in Fas. l, p. , ll. –
); Bar-Asher, “Readings”, p. . See the commentary in Māzandarānı̄,
VI, p.  > Fas. l, p. , ll. –; Majlisı̄, Mir"āt, III, p.  > Fas. l, p.
, ll. –. (ii) an takūnū a"immatan etc. (“so that you would be leaders
who are more excellent than your [true] Imams”). This reading is only
recorded in Fas. l, where it is given as the version of Qummı̄ (see Fas. l, p.
, ll. –) and Kulı̄nı̄ (see Fas. l, p. , ll. –). Al-Nūrı̄ also records
this version from KQ when citing . For ayy shay" arbā (“what does
arbā mean?”) see Sa#d b. #Abdallāh, Nāsikh, p. , Qummı̄, I, p. 
(wayh. aka mā arbā), Kulı̄nı̄, I, p. , no.  (mā arbā). See .
Isnād: Z . J -H̄ı̄: Zayd b. (al-) Jahm/Juhaym al-Hilālı̄,
a Kūfan transmitter from al-Sādiq . (Quhpā"ı̄, III, p. ; Ardabı̄lı̄, I, p.
).
 This reading (“some of you deviate [from the right course]”) is
ascribed to Ibn Mas#ūd (see GdQ, III, p. ; Jeffery, p. ; #Abd al-
Razzāq, Tafsı̄r, I/, p. ; Tabar. ı̄, XIV, p. ; Ibn Muhakkam,
. II,
p. ; Nah. hās,
. Ma#ānı̄, IV, p. ; Samarqand ı̄, II, p. ; Tha#labı̄, VI,
p. ; Abū l-Futūh,. VII, p. ; Qurt.ubı̄, X, p.  [the codex of Ibn
 
Mas#ūd]; Abū Hayyān,

. V, p. ; Suyūt.ı̄, Durr, IV, p. ) and to #Alı̄
(see Jeffery, p. ; Nah. hās,
. Ma #ānı̄, IV, p. ; Ibn Khālawayh, p. ;
Qurt.ubı̄, X, p. ; Suyūt.ı̄, Durr, IV, p. ; al-Muttaqı̄ al-Hindı̄, Kanz,
II, p. , no. ).
 Cf. .

Isnād: K . M#̄: Abū Muhammad. Kulayb b. Mu#āwiya
b. Jabala al-Saydāw
. ı̄ al-Asadı̄, a Kūfan transmitter from al-Sādiq
. and
al-Kāzim
. (Modarressi, TS, p. ).
 Fas. l, p. , ll. –. A longer version of this tradition is recorded
in #Ayyāshı̄, II, p. , no.  (Ismā#ı̄l al-Jarı̄rı̄/Jurayrı̄ < al-Sādiq)
. > S. āfı̄,
III, p. , Burhān, II, p. , no. , Bih. ār, XXIV, p. , no. , Huwayz
. ı̄,
III, pp. –, no. ; cited in Bar-Asher, “Readings”, p. . Here al-
Sādiq
. corrects Ismā#ı̄l’s reading of Q : by telling him to add the
word h. aqqahu after dhı̄ l-qurbā. When Ismā#ı̄l notes that this is not how
Zayd read the verse the Imam tells him that it is the qirā"a of #Alı̄ (and
should therefore be followed). Cf. , .
Isnād: I̄#ı̄ -Jı̄ı̄/Jı̄: unidentified. If his nisba was “al-
Jarı̄rı̄”, this might be because he was a follower of the Zaydı̄ Sulaymān
b. Jarı̄r (fl. latter half of nd/th century, see Madelung, al-Qāsim, pp.
–), whose supporters were known as Jarı̄riyya or Sulaymāniyya (see
the references in Shahrastānı̄, Religions, p. , note ). This would
explain Ismā#ı̄l’s reference to qirā"at Zayd.
 Fas. l, p. , l. –p. , l. . Cf. #Ayyāshı̄, II, p. , no. 
(where the woman is identified as #Ā"isha) > Burhān, II, p. , no. ,
Bih. ār, XXXII, p. , no. , Huwayz
. ı̄, III, p. , no. . For #Ā"isha’s
nickname “al-Humayrā"”
. (“little red one” or “little one of fair complex-
ion”) see e.g. Ibn #Abd al-Barr, Istı̄#āb, II, p. ; Lisān, s.v. h. mr (the
Prophet sometimes called #Ā"isha “Humayrā"”,
. a diminutive of h. amrā"
“of fair complexion”); Qurt.ubı̄, XIV, p. ; Madelung, Succession, p.
, note  (noting that this was a pet name given her by Muhammad .
and later used by her enemies as her nickname). For #Alı̄ as the person
through whom God puts people to the test (innamā yablūkum allāh bihi
[Q :]) see Ibn Mans.ūr al-Yaman, Kashf, pp. –; . See .
 See #Ayyāshı̄, I, p. , no.  (Sāli . h. b. Mı̄tham/Maytham < al-

Bāqir) > Burhān, I, p. , no. , Bih. ār, LIII, p. , no. . This tradition
alludes to #Alı̄’s role during the raj #a. In the version cited in #Ayyāshı̄, II,
 
p. , no.  (#Abdallāh b. Sāli. h. b. Mı̄tham/Maytham < al-Bāqir), the

words h. ı̄n yaqūlu #Alı̄ #alayhi l-salām anā awlā l-nās are missing, as in the
four manuscripts of KQ.
 Fas. l, p. , ll. –. For this reading see Sa#d b. #Abdallāh, Nāsikh,
p. ; Qummı̄, II, p.  > S. āfı̄, III, p. , Burhān, II, p. , no. ,
Bih. ār, XXXI, p. , no.  (with al-Majlisı̄’s comment: ay kāna fı̄ l-
qur"ān: li-ya #mahū fı̄hā), Fas. l, p. , ll. – (in Burhān and Fas. l, however,
the canonical li-l-nās is retained and lahum is dropped, as in the version
cited at ); #Ayyāshı̄, II, p. , no.  (Har . ı̄z < unidentified transmit-
ter < al-Bāqir) > S. āfı̄, III, p. , Burhān, II, p. , no. , Bih. ār, XXXI,
p. , no. , Huwayz
. ı̄, III, p. , no. ; Bar-Asher, “Readings”, pp.
–. For the reading fitnatan lahum see Jeffery, p.  (Ibn Mas#ūd); for
wa-li-ya #mahū (read: li-ya#mahū?) fı̄hā after li-l-nās see idem, “Zaid”, p. 
(Zayd b. #Alı̄, #Alı̄ Zayn al-#Ābidı̄n, al-Bāqir). See –.
 Fas. l, p. , l. . See , , .
 Fas. l, p. , ll. –. Furāt records four traditions in which al-
Bāqir confirms to Zayd b. Salām al-Ju#fı̄ that exegetical traditions which
Khaythama transmitted from al-Bāqir did in fact come from the Imam
(Furāt, I, p. , no.  [to Q :]; idem, I, pp. –, no.  [to
Q :] > Bih. ār, LXVIII, p. , no. ; Furāt, I, pp. –, no. 
[to Q :] > Bih. ār, XXIV, pp. –, no. ; Furāt, I, pp. –,
no.  [to Q :] > Bih. ār, XXIII, p. , no. ). See , , .
Isnād: H . s. b. #Īsā al-A#war al-Kunāsı̄ al-Kūfı̄, a
. . -A#: Haf
transmitter from al-Bāqir and al-Sādiq
. (Quhpā"ı̄, II, pp. –; Arda-
bı̄lı̄, I, p. ). “Al-Umawı̄” of the manuscripts was probably produced
after the (graphically similar) “al-A#war” was mistakenly written down
twice, its second occurrence then being corrupted into “al-Umawı̄”.—
S̄ -J#ı̄: Salām b. al-Mustanı̄r al-Ju#fı̄ al-Kūfı̄, a transmitter from
Zayn al-#Ābidı̄n, al-Bāqir and al-Sādiq
. (Quhpā"ı̄, III, p. ; Ardabı̄lı̄,
I, p. ). His son Zayd is only mentioned in Furāt.—K: the
only person of this name mentioned as a transmitter from al-Bāqir is
Abū #Abd al-Rahmān . Khaythama b. #Abd al-Rahmān . al-Ju#fı̄ al-Kūfı̄,
who also transmitted from al-Sādiq
. (Ibn al-Kalb ı̄-Caskel, II, p. ; Ibn
Sa#d, Tabaqāt,
. VI, pp. –; Quhpā"ı̄, II, pp. –; Ardabı̄lı̄, I, p.
).
 
 The fulān wa-fulān whom the Prophet saw in his dream (or rather,
his nightmare) are identified elsewhere as Zurayq and Zufar (#Ayyāshı̄,
II, p. , no.  [al-Halab. ı̄ < Zurāra, Humrān,
. Muhammad
. b. Mus-
lim < the Imam (name not given; evidently al-Bāqir or al-Sādiq)] .
> S. āfı̄, III, p. , Burhān, II, p. , no. , Bih. ār, XXXI, pp. –
, no. , Huwayz . ı̄, III, p. , no. ), presumably Abū Bakr
and #Umar (though normally both appellations refer to #Umar; see
Kohlberg, “Qur"ān”; Bar-Asher, Scripture, index, s.vv.; but cf. *). For
al-shajara al-mal #ūna as referring to the Umayyads see Qummı̄, II, p. 
> Burhān, II, p. , no. , Bih. ār, XXX, p. , no. , XXXI, p. ,
no. ; #Ayyāshı̄, II, pp. –, nos. – > Burhān, II, pp. –
, nos. –, S. āfı̄, III, p. , Bih. ār, XXXI, pp. –, nos. –,
Huwayz
. ı̄, III, pp. –, nos. –; Tabris
. ı̄, Ih. tijāj, p. ; Gold-
ziher, Richtungen, pp. –; idem, Muslim Studies, II, pp. –; Bar-
Asher, “Readings”, p. , note ; idem, Scripture, p. . See –;
cf. *.
 Fas. l, p. , ll. –. For this tradition see Ibn al-Juhām . (isnād:
[Ahmad
. b.] Mu hammad
. b. Khālid al-Barq ı̄ < Mu hammad
. b. #Al ı̄ al-
Sayraf
. ı̄ < Ibn Fudayl. < Abū Hamza. < al-Bāqir) > Najafı̄, p. ,
no.  > Burhān, II, p. , no. , Bih. ār, XXIV, p. , no. . The
Shı̄#ı̄ reading appears as al-zālimı̄n
. āl Muh. ammad h. aqqahum (Burhān) or as
zālimı̄
. āl Mu h
. ammad h
. aqqahum (Najaf ı̄, Bih. ār). For the reading al-zālimı̄n
. āl
Muh. ammad h. aqqahum see also Sa#d b. #Abdallāh, Nāsikh, p. ; #Ayyāshı̄,
II, p. , no.  (Muhammad . b. Abı̄ Hamza. < al-Bāqir) > S. āfı̄, III,
p. , Burhān, II, p. , no. ; Bar-Asher, “Readings”, p. . An
additional reading of this verse is al-zālimı̄n . li-āl Muh. ammad; see Ibn
al-Juhām
. > Najafı̄, p. , no.  > Burhān, II, p. , no. , Bih. ār,
XXIV, p. , no. . See also Tisdall, p. . The words min rabbika (in
the manuscripts: rabbika, which is probably an error) do not appear to
be recorded elsewhere as a qirā"a of Q :; they may be a gloss. The
expression rah. ma min rabbika occurs six times in the Qur"ān.
Isnād: -W̄": he is perhaps Ja#far b. Bashı̄r (see *) or Abū
Muhammad
. al-Hasan
. b. #Alı̄ b. Ziyād al-Khazzāz/al-Kharrāz al-Wash-
shā", a Kūfan transmitter from al-Ridā . and al-Jawād (Quhpā"ı̄, II, pp.
–; Ardabı̄lı̄, I, pp. –).
 Fas. l, p. , ll. –. For this reading see Sa#d b. #Abdallāh,
Nāsikh, pp. –; #Ayyāshı̄, II, p. , no.  (Abū Hamza. < al-Bāqir;
walāya for bi-walāya) > S. āfı̄, III, p. , Burhān, II, p. , no. , Bih. ār,
 
XXXVI, p. , no.  (in all three sources: bi-walāya), tr. Amir-Moezzi,
“Walāya”, p. ; Kulı̄nı̄, I, pp. –, no.  > Ibn Shahrāshūb,
Manāqib, III, p.  (> Bih. ār, XXXV, p. , no. ), Najafı̄, p. , no. ,
Burhān, II, p. , no. , Bih. ār, XXIII, p. , no.  (fa-abā akthar al-nās
bi-walāyat #Alı̄ illā kufūran), Huwayz
. ı̄, III, p. , no. ; Ibn al-Juhām
. >
Najafı̄, p. , no.  > Burhān, II, p. , no. , Bih. ār, XXIII, p. , no.
 (contrast Ibn al-Juhām . > Najafı̄, p. , no. , where the canonical
version is cited); Bar-Asher, “Readings”, pp. –. Cf. Haskān . ı̄, I, p.
, no. , citing the anonymous al-Tafsı̄r al- #atı̄q; Bayād. ı̄, I, p. 
(fa-abā akthar al-nās illā kufūran bi-walāyat #Alı̄ qāl: wa-hākadhā nazalat; cf.
*). The tradition in KQ (without al-Washshā" in the isnād and with
practically the same matn) is cited by al-Najafı̄ (pp. –, no.  >
Burhān, III, p. , no. ) in his commentary on Q : (a verse having
the same ending as Q :).
 Fas. l, p. , ll. –. Cf. the reading #abı̄dan lanā, which is
ascribed to #Alı̄ (Jeffery, p. ; Ibn Jinnı̄, II, p. ; Tabris . ı̄, XV, p.
 > Huwayz
. ı̄, III, p. , no. ; Tabris
. ı̄, Jawāmi #, I, p.  > S. āfı̄,
III, p. ), to al-Hasan. al-Ba s
. r ı̄ (Ibn Khālawayh, p. ; Ahwāz ı̄, Bas. rı̄,
p. ), to al-Hasan. and Zayd b. #Alı̄ (Abū Hayyān, . VI, p. ), or
to an unidentified reader or readers (wa-quri"a) (Zamakhsharı̄, II, p.
). The reading #alayhim (for alaykum) is cited in Bih. ār, LX, p. ,
no.  from al-Hasan . b. Muhammad
. b. al-Hasan
. al-Qummı̄’s Kitāb
ta"rı̄kh Qumm (composed in /–; see Dharı̄ #a, III, pp. –,
no. ). The Arabic original of this work was not available to al-
Majlisı̄ (and appears to be lost); instead he used a Persian translation,
rendering some passages back into Arabic (see Bih. ār, I, p. ). The
Persian translation at al-Majlisı̄’s disposal could well have been the one
made in /– by Hasan . b. #Alı̄ b. Hasan
. b. #Abd al-Malik al-
Qummı̄; yet in Jalāl al-Dı̄n Tihrān
. ı̄’s edition of this translation, Q :
is cited as it appears in the #Uthmānic codex (without the word lanā)
(see Qummı̄, Ta"rı̄kh, p. ). Cf. .
 Fas. l, p. , ll. –. For the connection between this verse and
the return of al-Husayn. and his followers during the raj #a see #Ayyāshı̄,
II, p. , no.  (Sāli . . b. Sahl < al-Sādiq)
h . > Burhān, II, p. , no.
, Bih. ār, LI, p. , no. ; Kulı̄nı̄, VIII, p. , no.  > Najafı̄, pp.
–, no. , Burhān, II, p. , no. , Bih. ār, LIII, pp. –, no.
, Huwayz
. ı̄, III, p. , no. ; Ibn Qūlawayh, Kāmil, pp. –,
no.  > Burhān, II, p. , no. , Bih. ār, XLV, p. , no. ; Hill . ı̄,
 
Mukhtas. ar, p. . In all of these sources the verse is cited as it appears in
the #Uthmānic codex. See in general Crow, “Husayn”,. pp. –. Cf.
.
 Fas. l, p. , ll. –. The copyist of ms. L erroneously placed a
full stop after wa-huwa (the penultimate word of ) and a line above
the next two words (al-Husayn . al-Hajjāl),
. indicating that these form
the beginning of the next tradition. Al-Nūrı̄ compounded the error
by adding “ibn” between “al-Husayn” . and “al-Hajjāl”,
. resulting in a
fictional “al-Husayn
. b. al- Hajjāl”.
. Among the Seven Readers, only al-
Kisā"ı̄ read li-nasū"a (see Ibn Mujāhid, p. ; Ibn Ghalbūn, II, p. ;
Samarqandı̄, II, p. ; Tha#labı̄, VI, p. ; Tabris . ı̄, XV, p. ; Abū l-
Futūh,. VII, p. ; Qurt.ubı̄, X, p. ). According to some, this was also
the reading of #Alı̄ (see Kisā"ı̄, Ma #ānı̄, p. , Tha#labı̄, VI, p. , Abū
Hayyān,
. VI, p. ), though the readings la-nasū"anna and la-yasū"anna
are also ascribed to him (see Jeffery, p. , Abū Hayyān, . VI, p. ).
Jeffery (p. ) records the reading of al-Sādiq . as la-nasū"anna. This is
also reported as the reading of Ubayy (Jeffery, p. ; Qurt.ubı̄, X, p.
), though elsewhere he is said to have read la-nasū"an (Farrā", II, p.
; Nah. hās,
. I #rāb, II, p. ; Ibn Jinnı̄, II, p. ; Abū l-Futūh, . VII, p.
). See .
Isnād: #A -R . ̄ . Aı̄ H
. ̄ -M": he is not listed
in Shı̄#ı̄ biographical works, but appears in some isnāds (e.g. Tūs . ı̄, Amālı̄,
II, p. ). He is possibly the person mentioned in . In this case
he cannot have transmitted directly from al-Sādiq, . and it must be
assumed that in KQ a name is missing from the isnād (cf. the isnād
al-Hajjāl
. < #Abd al-Rahmān . b. Abı̄ Hammād
. < Haf. s. b. Ghiyāth <
al-Sādiq
. [Rāwandı̄, Qis. as. , p. , no. ]). Alternatively, though less
likely, he may be #Abd al-Rahmān . b. Abı̄ Hammād
. Shukayl al-Muqri"
al-Kūfı̄ (d. /–), who transmitted the readings of Hamza . (see
Dhahabı̄, Ta"rı̄kh al-islām, XIV, p. ; Ibn al-Jazarı̄, I, pp. –, no.
).
 Fas. l, p. , ll. –, Najafı̄, p. , no. . For this reading see
Ibn al-Juhām
. > Najafı̄, pp. –, no.  > Burhān, II, pp. –,
no. ; Mans.ūr, #Iqd, p. , citing al-Barqı̄’s al-Tanzı̄l wa-l-tah. rı̄f ; Tisdall,
p. . See .
 This reading of Q : does not appear to be recorded else-

where. For the reading of Q : cited here see also .
 
 Fas. l, p. , ll. –. See .

Isnād: see also , .
 Fı̄ s. alātika does not appear to be recorded elsewhere as a reading;

it could be a scribal error for bi-s. alātika. See #Ayyāshı̄, II, p. , no. 
(Abū Bas.ı̄r < al-Sādiq)
. (but reading bi-s. alātika) > S. āfı̄, III, p. , Burhān,
II, p. , no. , p. , no. , Bih. ār, IX, p. , no. , Huwayz . ı̄, III,
p. , no. , p. , no. . The view that Q : was abrogated
by Q : is recorded not only in KQ and #Ayyāshı̄, but also by Ibn
al-Jawzı̄ on the authority of Ibn al-Sā"ib (presumably Muhammad . b.
al-Sā"ib al-Kalbı̄ [d. /] or #At.ā" b. al-Sā"ib [d. ca. /–])
(see Ibn al-Jawzı̄, V, p. ; idem, Nawāsikh, pp. –). Ibn al-Jawzı̄,
however, rejects it as unlikely (wujūd al-naskh hāhunā ba #ı̄d) (Ibn al-Jawzı̄,
V, p. ). Elsewhere, those who regard Q : as mansūkh identify the
abrogating verse as either Q : or Q :. For the former view see
Zamakhsharı̄, II, p. ; Rāzı̄, XXI, p.  (adding: “this is unlikely”
[wa-huwa ba #ı̄d]). For the latter view see Zuhrı̄, Nāsikh, p. , Hibat
Allāh, Nāsikh, p. , Ibn al-#Atā"iqı̄, Nāsikh, p. ; it is rejected by al-
Nah. hās
. (Nāsikh, pp. –), by Ibn al-#Arabı̄ (Nāsikh, p. ) and by
Ibn al-Jawzı̄ (Nawāsikh, p. ).
 Fas. l, p. , ll. –. See .
 Mustadrak, IV, p. , no. . Al-Nūrı̄ cites this h. adı̄th in a
chapter devoted to the recitation of the Qur"ān. The statement that al-
Sādiq
. “disliked the hamz” is in line with what is known about Quraysh
suppressing the glottal stop (cf. Hopkins, Studies, pp. –). Cf. .
 Mustadrak, IV, pp. –, no. . Cf. Mans.ūr, #Iqd, p. ,
citing al-Barqı̄’s al-Tanzı̄l wa-l-tah. rı̄f. For the reading Nūh. ā see Jeffery, pp.
 (with the correction at p. ),  (Ubayy, al-Sādiq);. , . For
the ending cf. .
 Mustadrak, IV, p. , no. . This tradition is cited in Khū"ı̄,
Bayān, p. , no.  (with an analysis at p. ). Al-Khū"ı̄ does not reveal
the source of his citation. However, the fact that he mentions al-Sayyārı̄
somewhat earlier (at p. ) and reproduces the name of Tha#laba as Q-
t.-b-a suggests that he consulted a manuscript of al-Sayyārı̄’s work. He
cites the text with the variant yuh. arrifūn kalām allāh, which shows that
the manuscript he used was not M. The criticism of as. h. āb al- #arabiyya
 
which finds expression in this tradition may be related to the fact that
some early grammarians accepted only those qirā"āt which conformed
to specific criteria (see Baalbaki, “Treatment”, pp. –). Baalbaki’s
statement that “religious orthodoxy failed to accept the validity of
grammatical criteria in matters relating to qirā"āt” (“Treatment”, p.
) also applies in the case of the Shı̄#a. Indeed, the Shı̄#ı̄ scholar
Ibn al-Haytham, referring to the grammarians’ rejection of some Shı̄#ı̄
readings or interpretations of Qur"ānic verses, declares that “the rules
of grammar are whatever conveys the truth … These people claim
to be reading the letters of the language correctly grammatically, and
yet they are ignorant of what God intended in regard to meanings,
applications, and examples” (Madelung-Walker, p.  [Arabic] = p. 
[English]). See also Introduction, pp. –; *.
Isnād: #A -A#̄: he is probably #Abd al-A#lā mawlā āl Sām al-
Kūfı̄, a transmitter from al-Sādiq
. who transmitted to both Tha#laba b.
Maymūn and Yūnus b. #Abd al-Rahmān . (cf. ) (Quhpā"ı̄, III, p. ;
Ardabı̄lı̄, I, pp. –). Al-Ardabı̄lı̄ assumes that he is identical with
#Abd al-A#lā b. A#yan al-#Ijlı̄ (for whom see Ardabı̄lı̄, I, pp. –).
 For this reading see Jeffery, pp. , ,  (Ibn Mas#ūd, al-Rabı̄#
b. Khuthaym, al-Sādiq).
. Cf. .
Isnād: A̄ D̄̄: Abū Dāwūd Sulaymān b. Sufyān al-Munshid al-
Mustariqq (d. /–), a Kūfan transmitter from disciples of al-
Sādiq
. and a transmitter (rāwiya) of the poetry of al-Sayyid al-Himyar . ı̄
(Quhpā"ı̄, III, pp. –, VII, p. ; Ardabı̄lı̄, I, p. , II, p. ).
 Cf. wa-lākin ja #alahu qayyiman which al-Tabar . ı̄ (XV, p. ) and
Abū l-Futūh. (VII, p. ) adduce as an anonymous reading and Abū
Hayyān
. (VI, p. ) cites from ba#d. mas. āh. if al-s. ah. āba. For ba"s shadı̄d
(“great violence”) as referring to #Alı̄ see #Ayyāshı̄, II, p. , no.  (al-
Barqı̄ < unidentified transmitter(s) < Abū Bas.ı̄r < al-Bāqir) > S. āfı̄, III,
p. , Burhān, II, p. , no. ; Ibn al-Juhām
. > Najafı̄, p. , no.  >
Burhān, II, p. , no. . Cf. .
 See #Ayyāshı̄, II, pp. –, no.  (Muhammad . b. Marwān

< al-Bāqir) > S. āfı̄, III, p. , Burhān, II, pp. –, no. , Bih. ār,
XXX, pp. –, no. , Huwayz . ı̄, III, p. , nos. –; cf. Ibn
Tāwūs,
. Tarā"if,
. p.  (part of a polemic against those who uphold the
merits of #Umar). In these sources (as also in the manuscripts of KQ ) the
Qur"ānic verse is not vocalized. Al-mud. illayn (for al-mud. illı̄n) is however
 
adduced in a late Sunnı̄ text as a reading of the Rāfida . referring to Abū

Bakr and #Umar (see Afandı̄-Zādah [d. /], Shawādhdh, p. ).
Since the tradition cited here also refers to two persons (in this case,
Abū Jahl and #Umar) the dual form would seem to be appropriate.
This possibility is reinforced in #Ayyāshı̄ (II, p. ), where wa-mā kuntu
muttakhidh al-m-d. -l-y-n #ad. udan is glossed as ya #nı̄himā. According to the
tradition recorded in KQ, the Prophet asked God to strengthen Islam
through Abū Jahl or #Umar. Al-Sādiq . appears to have accepted this
tradition, but is recorded as declaring that he found this request by the
Prophet harder to bear than decapitation (kāna #alayya ashadd min d. arb
al- #unuq; see #Ayyāshı̄, II, p. , no.  [Muhammad
. b. Marwān < al-
Sādiq]
. > Burhān, II, p. , no. ). Al-Bāqir, in contrast, is said to have
denied that the Prophet had ever uttered such a request (Halab . ı̄, Taqrı̄b,
p.  > Bih. ār, XXX, p. , no. ). This is also the position of #Alı̄ b.
Ahmad
. al-Kūfı̄ (d. /), who regards this tradition as a forgery and
fiercely attacks those who propagate it (Kūfı̄, Istighātha, pp. –).
The Companion Hudhayfa . b. al-Yamān did not explicitly pronounce
himself on the issue of the tradition’s reliability but is reported to have
declared that God strengthened His religion through Muhammad . and
through no one else (Kūfı̄, Manāqib, p. , no. ; Tabar . ı̄, Bishāra, p.
). For Abū Jahl see EI 2, s.v. (W. Montgomery Watt).
Isnād: As Ibn Muskān is not known to have transmitted from al-Bāqir
(see *), the Imam from whom he transmits here is probably al-Sādiq. .
 Fas. l, p. , ll. –. For this reading see GdQ, III, p. , Mā-
wardı̄, III, p.  (Ibn Mas#ūd); Jeffery, pp. , ,  (Ibn Mas#ūd,
Ibn #Abbās, al-Sādiq);
. Abū #Ubayd, Fad. ā"il, II, pp. –, no.  (Abū
Mijlaz, Ubayy); idem, Fad. ā"il, II, p. , no. , p. , no. ,
Nah. hās,
. Ma#ānı̄, IV, p.  (#Uthmān); Bukhārı̄, S. ah. ı̄h. , III, p.  (Kitāb
al-tafsı̄r); Sa#d b. #Abdallāh, Nāsikh, p.  (al-Sādiq);
. Qummı̄, II, p. 
(within a lengthy tradition, with the comment: kadhā nazalat) > Burhān,
II, p. , no. , Bih. ār, XIII, p. , no. ; #Ayyāshı̄, II, pp. –,
no.  (Har . ı̄z < al-Sādiq)
. > Burhān, II, p. , no. , Bih. ār, XIII, p.
, no.  (s. ālih. a omitted), Huwayz
. ı̄, III, p. , no. ; Tabar
. ı̄, XVI,
p. , Zamakhsharı̄, II, p. , Tabris . ı̄, Jawāmi #, I, p.  (Ibn Mas#ūd,
Ubayy); Ibn Muhakkam, . II, p. , Ibn Abı̄ Zamanı̄n, I, p.  (fı̄ ba #d.
al-qirā"a); Kishshı̄, p.  (al-Sādiq
. tells Zurāra b. A#yan: hādhā l-tanzı̄l
min #ind allāh; the reading kull safı̄na s. ālih. a is found in al-Kishshı̄’s text
as cited in Fas. l, p. , l. ; in the printed edition, the word s. ālih. a is
missing); Samarqandı̄, II, p. , Tha#labı̄, VI, p.  (Ibn #Abbās); Ibn
 
al-Nadı̄m, Fihrist, p.  (Ibn Shanabūdh) > Yāqūt, Udabā", V, p. ;

Hākim,
. Mustadrak, II, p. , no.  (the Prophet, on the authority
of Ibn #Abbās); Tabris
. ı̄, XV, p.  (#Alı̄, al-Bāqir, al-Sādiq)
. > Huwayz
. ı̄,
III, p. , no. ; Qurt.ubı̄, XI, p.  (Ibn #Abbās, #Uthmān); Abū
Hayyān,
. VI, p.  (Ubayy, Ibn #Abbās); al-Muttaqı̄ al-Hindı̄, Kanz,
II, p. , no.  (the Prophet, on the authority of Ubayy). Cf. the
discussion in Wansbrough, Quranic Studies, p. . As can be seen, some
sources ascribe this reading to Ubayy; others say he read s. ah. ı̄h. a (see
Jeffery, p. ). Ibn Mas#ūd and Ibn #Abbās are likewise cited for both
readings. See .
 Fas. l, p. , l. . For this reading see Tabar

. ı̄, XVI, p.  (citing
ba#d. al-qirā"āt); Tūs
. ı̄, VII, p.  (Ubayy, Ibn Mas#ūd); Ibn al-Jawzı̄, V, p.
 (Ubayy); Qurt.ubı̄, XI, p.  (Ibn #Abbās, Ibn Jubayr). See .
 Fas. l, p. , ll. –. For this reading see Abū #Ubayd, Fad. ā"il, II,
p. , no. ; Ibn Muhakkam, . II, p.  (ba#d. uhum). Cf. the reading wa-
ammā l-ghulām fa-kāna kāfiran wa-abawāhu (or: wa-kāna abawāhu) mu"minayn
ascribed to Ubayy (Māwardı̄, III, p. , Ibn #At.iyya, III, p. ), to Ibn
#Abbās (Jeffery, pp. , , Ibn Abı̄ Hātim, . VII, p. , no. ,
Nah. hās,. Ma #ānı̄, IV, p. ) and to al-Sādiq
. (Tabris
. ı̄, XV, pp. ,  >
S. āfı̄, III, p. , Bih. ār, XIII, p. , no. , Huwayz
. ı̄, III, p. , no. ;
in Ibn Abı̄ Zamanı̄n, I, p. , this is cited without attribution). Cf. .
 Fas. l, p. , ll. –. For the reading yā Mūsā see Tabris . ı̄, Ja-
wāmi #, I, p.  (#Alı̄). The reading tasta.ti # (for tas.ti #) is ascribed to a
certain unidentified group (firqa) (see Qurt.ubı̄, XI, p. ). Tasta.ti # is also
recorded in ms. M; here, however, it appears to be a scribal error, the
result perhaps of a confusion with lam tasta.ti # of Q :.
 Fas. l, p. , l.  (in the margin). See #Ayyāshı̄, II, p. , no.
 (Har. ı̄z < unidentified transmitter < al-Bāqir or al-Sādiq) . (wa-kāna
abawāhu mu"minayn fa-.tubi #a kāfiran) > S. āfı̄, III, p. , Burhān, II, p. ,
no. , Bih. ār, XIII, p. , no.  (all: wa-.tubi #a), Huwayz
. ı̄, III, p. , no.
 (fa-.tubi #a). For this reading see also Qummı̄, II, p.  (in the tradition
referred to at *: wa-ammā l-ghulām fa-kāna abawāhu mu"minayn wa-.tubi #a
kāfiran kadhā nazalat) > Burhān, II, p. , no. , Bih. ār, XIII, p. , no.
; Sa#d b. #Abdallāh, Nāsikh, p.  (wa-kāna abawāhu mu"minayn wa-.tubi #a
kāfiran). Cf. .
Isnād: see *.
 
 Fas. l, p. , ll. –, Najafı̄, p. , no. . For this reading see
Sa#d b. #Abdallāh, Nāsikh, p.  (without fı̄ walāyat #Alı̄); Qummı̄, II, p.
 (ya #nı̄ walāyat #Alı̄; without h. aqqahum) > Burhān, II, p. , no.  (with
h. aqqahum), Huwayz
. ı̄, III, p. , no.  (with h. aqqahum); #Ayyāshı̄, II,
p. , no.  (Abū Hamza . < al-Bāqir) (nazala Jabra"ı̄l bi-hādhihi l-āya
hākadhā #alā Muh. ammad, without fı̄ walāyat #Alı̄) > Burhān, II, p. , no.
; Kulı̄nı̄, I, pp. –, no.  (li-l-zālimı̄n . āl Muh. ammad nāran, with
the comment: nazala Jabra"ı̄l bi-hādhihi l-āya hākadhā) > Ibn Shahrāshūb,
Manāqib, III, p.  (li-l-zālimı̄n
. li-āl Muh. ammad nāran) (> Bih. ār, XXXV,
p. , no. ), S. āfı̄, III, p. , al-Hurr . al-#Āmilı̄, Ithbāt, II, p. , no.
, Burhān, II, p. , no. , Huwayz. ı̄, III, p. , no. ; Ibn al-Juhām .
> Najafı̄, p. , no.  (li-zālimı̄)
. > Burhān, II, p. , no.  (li-l- zālimı̄n),
.
Bih. ār, XXIV, p. , no.  (li-zālimı̄);
. Tisdall, p.  (without fı̄ walāyat
#Alı̄); Bar-Asher, “Readings”, p. .
 Fas. l, p. , ll. –. Al-Nūrı̄ regards the additions as readings;
yet they could also be explanatory glosses. Cf. #Ayyāshı̄, II, p. , no.
 (within a lengthy tradition on Dhū l-Qarnayn which al-As.bagh b.
Nubāta cites from #Alı̄: ammā man zalama . wa-lam yu"min bi-rabbihi fa-
sawfa nu #adhdhibuhu fı̄ l-dunyā bi- #adhāb al-dunyā thumma yuraddu ilā rabbihi
fı̄ marji #ihi fa-yu #adhdhibuhu #adhāban nukran) > Burhān, II, p. , no. ,
Bih. ār, XII, pp. –, no. . Cf. .
Isnād: #A̄ . G̄: Abū #Alı̄ #Abdallāh b. Ghālib b. al-
Hudhayl al-Asadı̄, a Kūfan poet and transmitter from al-Bāqir and al-
Sādiq.
. His kitāb was transmitted by al-Hasan. b. Mahbūb
. (Modarressi,
TS, pp. –).—S# . T . ı̄: Sa#d b. Tar
. ı̄f/Zar
. ı̄f al-Iskāf, a Kūfan
preacher (qās. s. ) in the late Umayyad period and a transmitter from
al-Bāqir (Modarressi, TS, pp. –). For the isnād Sa#d < As.bagh
< #Alı̄ see idem, TS, pp. –, . Sa#d was “the main transmitter
from As.bagh b. Nubāta from, or about, #Alı̄” (idem, TS, p. ).—
-A. . N̄: Abū l-Qāsim (al-) As.bagh b. Nubāta b. al-
Hārith
. al-Han
. zal. ı̄, a close associate of #Alı̄ (van Ess, TG, I, pp. –;
Modarressi, TS, pp. –).
 Fas. l, p. , l. . According to Jeffery (p. ), Ubayy’s reading
was thumma ’ttaba #a Dhū l-Qarnayn al-shams sababan. The verb (at Q :,
, ) was read as ittaba #a by Ibn Kathı̄r, Nāfi# and Abū #Amr; the rest
of the Seven Readers (i.e. the Kūfans and Ibn #Āmir) read atba #a (Ibn
Mujāhid, pp. –; Tūs . ı̄, VII, p. ; Tabris
. ı̄, XV, p. ). There
appears to be no record of the reading of the Imams. For thumma
 
atba #a/ittaba #a Dhū l-Qarnayn sababan (without al-shams) see the tradition
from #Ayyāshı̄ referred to at * (here Dhū l-Qarnayn could be a reading
or a gloss).
 Fas. l, p. , ll. –. Al-Sādiq’s

. reading of Q : is only
recorded in KQ (here and at ). The manuscripts differ: (i) ms. L
(both here and at ) has fa-mā (for mimmā). In Fas. l there is a line
above fa-mā, indicating that this is the reading in question; at  fa-mā
also appears in ms. T. This would presumably require the next word to
be #ullimtu, and the sentence would mean: “For I have not been taught
right conduct”. Such a reading is not otherwise attested. (ii) ms. M (at
) has tu #allimanı̄. For this reading see Ibn Mujāhid, p. . (iii) In ms.
M and in Fas. l (both at ) the rā" of the final word is vocalized with
a d. amma. This rules out the reading rashadan, leaving two possibilities:
rushdan (as in the #Uthmānic codex) or rushudan. See Ibn Mujāhid, p.
; Ibn Khālawayh, p.  (rushudan); Samarqandı̄, II, p. ; Tabris . ı̄,
XV, p. .
 Fas. l, p. , ll. –. For this reading (“is it sufficient for the
unbelievers”) see Jeffery, “Zaid”, p.  (Zayd b. #Alı̄); idem, “Ibn Miq-
sam”, p. ; Tabar. ı̄, XVI, p. , Tha#labı̄, VI, p.  (#Alı̄, #Ikrima,
Mujāhid); Ibn Abı̄ Hātim,
. VII, p. , no.  (#Ikrima); Māturı̄dı̄,
VII, p. ; Nah. hās,
. Ma#ānı̄, IV, p. , Samarqandı̄, II, p. , Abū
l-Futūh,. VII, p. , al-Muttaqı̄ al-Hindı̄, Kanz, II, pp. –, no.
 (#Alı̄); Ibn Jinnı̄, II, p.  (#Alı̄, Ibn #Abbās, Ibn Ya#mar, al-Hasan, .
Mujāhid, #Ikrima, Qatāda, Ibn Kathı̄r, Nu#aym b. Maysara [i.e. Abū
#Amr al-Kūfı̄ al-Nahw . ı̄, d. /–; see Ibn al-Jazarı̄, II, pp. –
, no. ], al-Da . h. hāk,
. Ya#qūb [probably al-Ha . dram
. ı̄], Ibn Abı̄
Laylā [i.e. #Īsā b. #Abd al-Rahmān . b. Abı̄ Laylā al-Ans.ārı̄ al-Kūfı̄;
see Ibn al-Jazarı̄, I, p. , no. ]); Ibn Ghalbūn, II, pp. –
(al-A#shā [i.e. Ya#qūb b. Muhammad . b. Khalı̄fa Abū Yūsuf al-A#shā
al-Tamı̄mı̄ al-Kūfı̄, d. ca. /–, a transmitter from #Ās.im via
Abū Bakr; see Ibn al-Jazarı̄, II, pp. –, no. ]); Ahwāzı̄, Ibn
Muh. ays. in, p. ; Tūs
. ı̄, VII, p.  (#Alı̄, al-A#shā, Yahyā
. b. Ya#mar); Ibn
#At.iyya, III, p.  (#Alı̄, al-Hasan,
. Ibn Ya#mar, Mujāhid, Ibn Kathı̄r
[according to some authorities]); Tabris . ı̄, XV, p.  (#Al ı̄, Abū Bakr
in the transmission of al-A#shā and al-Burjumı̄ [i.e. Abū Sāli . h. #Abd al-
Ham
. ı̄d b. Sāli
. h. al-Burjumı̄ al-Taymı̄ al-Kūfı̄, d. /–; see Ibn
al-Jazarı̄, I, pp. –, no. ], Ya#qūb in the transmission of Zayd,
Ibn Ya#mar, al-Hasan,
. Mujāhid, #Ikrima, Qatāda, al-Da . h. hāk,
. Ibn Abı̄
 
Laylā) > S. āfı̄, III, p. , Huwayz

. ı̄, III, p. , no. ; Ibn al-Jawzı̄, V,
p.  (#Alı̄, Ibn #Abbās, Sa#ı̄d b. Jubayr, Mujāhid, #Ikrima, Ibn Ya#mar,
Ibn Muhay. s.in); #Ukbarı̄, p. ; Abū Hayyān,
. VI, p. ; Tha#ālibı̄, III,
p.  (#Alı̄ and others); Fas. l, p. , ll. – (the version of the #Uthmānic
codex as an example for tabdı̄l al-sukūn bi-l-h. araka).
 Al-Sādiq’s
. reading is recorded as wa-kālibuhum (Jeffery, p. ),
glossed as “their hound’s master” (s. āh. ib kalbihim) (Tha#labı̄, VI, p. ;
Zamakhsharı̄, II, p. ; Tabris
. ı̄, Jawāmi #, I, p. ; Abū l-Futūh,
. VII,
p. ; Qurt.ubı̄, X, p. ; Damı̄rı̄, Hayawān,
. II, p. ; Abū Hayyān,
.
VI, p. ; EQ, art. “Dog” (Bruce Fudge)). Ibn #At.iyya (III, p. ; also
Qurt.ubı̄, X, pp. –) cites this word (as an anonymous qirā"a) from
Kitāb al-yawāqı̄t by Abū #Umar Muhammad
. b. #Abd al-Wāhid
. al-Zāhid
Ghulām Tha#lab (d. ca. /), of which only fragments survive (see
GAS, VIII, pp. –). Abū Hayyān,
. in contrast (VI, p. ), cites
the Kitāb al-yawāqı̄t as preserving the anonymous reading wa-kāli"uhum
(“their guardian”). In ms. M the word w-k-a-l-i-him may stand for either
wa-kāli"uhum or wa-kālı̄him. Abū Hayyān
. (or his source) interprets the
kāli" as referring to the dog or to a person who keeps guard. In KQ he
is “the angel who was in charge of them (i.e. of the sleepers)”.
 See .
 Fas. l, p. , l. . For this reading see Jeffery, pp. , ,
,  (Ubayy, #Alı̄, Ibn #Abbās [according to some authorities], Ibn
Khuthaym); Ibn Khālawayh, p.  (Ibn #Abbās, al-Jahdar . ı̄); Ibn Jinnı̄,
II, p.  (#Alı̄, Ibn #Abbās, Ibn Ya#mar, Abū Harb . b. Abı̄ l-Aswad
[d. /–, son of Abū l-Aswad al-Du"alı̄; see Ibn al-Jazarı̄, I, p.
, no. , Ibn al-Qift.ı̄, Inbāh, I, pp. , ], al-Hasan,. al-Jahdar
. ı̄,
Qatāda, Abū Nahı̄k [i.e. the qāri" Abū Nahı̄k #Uthmān b. Nahı̄k al-
Azdı̄ al-Farāhı̄dı̄ al-Bas.rı̄; see Ibn Hajar,
. Tahdhı̄b, VII, p. ], al-Sādiq);
.
Tha#labı̄, VI, p.  (Ibn #Abbās, Yahyā . b. Ya#mar; for wa-arithu read
wārith); Zamakhsharı̄, II, p.  (#Alı̄ and others); Tabris . ı̄, XVI, p. 
(#Alı̄, Ibn #Abbās, al-Sādiq,
. Ibn Ya#mar, al-Hasan,
. al-Jahdar
. ı̄, Qatāda,
Abū Nahı̄k) > S. āfı̄, III, p. ; #Ukbarı̄, p.  (wa-quri"a shādhdhan); Abū
Hayyān,
. VI, p.  (#Alı̄, Ibn #Abbās, al-Jahdar
. ı̄).
 Since no qirā"a appears to be cited here, it can be taken that the
 
 Fas. l, p. , ll. –. For this reading see Jeffery, pp. , , 
(Ubayy [according to some authorities], Ibn #Abbās, Anas b. Mālik
[according to some authorities]); Abū #Ubayd, Fad. ā"il, II, p. , no.
, Tabar
. ı̄, XVI, p. , Ibn Muhakkam,
. III, p. , Qurt.ubı̄, XVI, pp.
– (Anas b. Mālik); Qummı̄, II, p.  > S. āfı̄, III, p. , Burhān,
III, p. , Bih. ār, XIV, p. , no. ; Goldziher, Richtungen, p. . Cf. the
reading innı̄ nadhartu li-l-rah. mān s. amtan (#Abd al-Razzāq, Tafsı̄r, II, p. 
[fı̄ ba #d. al-h. urūf s. amtan]; Sa#d b. #Abdallāh, Nāsikh, pp. – > Fas. l, p.
, ll. –; Samarqandı̄, II, p.  [Ibn #Abbās, according to some
transmissions]; Tha#labı̄, VI, p.  [Ibn Mas#ūd, Anas]; Māwardı̄, III,
p.  [wa-qad quri"a fı̄ ba #d. al-h. urūf ]; Ibn al-Jawzı̄, V, p.  [Ubayy,
Anas b. Mālik, Abū Razı̄n al-#Uqaylı̄]; Abū Hayyān, . VI, p.  [the
codex of Ibn Mas#ūd; cf. Jeffery, p. ]). For s. awm in the sense of s. amt
see e.g. Muqātil, II, p. ; Tabar . ı̄, XVI, p. ; Kulı̄nı̄, IV, p. , no.
 > S. āfı̄, III, p. , Bih. ār, XIV, pp. –, no. , Huwayz. ı̄, III, p.
, no. ; Ibn Shu#ba, Tuh. af, p. ; Sijistānı̄, Iftikhār, p. ; Ibn Abı̄
Zamanı̄n, I, p. ; Qurt.ubı̄, XVI, p. ; Lane, s.v. s. āma. See .
 Fas. l, p. , ll. –, Mustadrak, VII, p. , no. . Cf. Barqı̄, I,
p. , no.  (a Prophetic h. adı̄th) > Bih. ār, XIV, p. , no. , LXXVI,
pp. –, no. , XCVI, pp. –, no. , Huwayz . ı̄, III, p. ,
no. . See .
 Fas. l, p. , ll. –. After citing this tradition, al-Nūrı̄ comments:
“Thus in my copy, which is corrupt. I cannot see where the difference
(from the #Uthmānic codex) lies; perhaps it (i.e. the reading intended
here) is shaqiyyan rather than taqiyyan, and God is the one who knows”
(kadhā fı̄ nuskhatı̄ wa-hiya saqı̄ma wa-lam yazhar . lı̄ mawd. i # al-ikhtilāf wa-
la #allahu shaqiyyan badal taqiyyan wa-llāh al- #ālim) (Fas. l, p. , ll. –). In
Sūrat Maryam the word shaqiyyan occurs three times (Q :, , ).
Isnād: J# . M
. . H/
. H
. ı̄: Ja#far b. Muhammad.
b. Hukaym/
. Hak
. ı̄m al-Khath#amı̄, a transmitter from al-Kāzim . and al-
Ridā. (Quhpā"ı̄, II, p. ; Ardabı̄lı̄, I, p. ). The manuscripts have
#an Muh. ammad b. Hakı̄m/
. Hukaym
. #an abı̄hi. This appears to be an error:
Abū Ja#far Muhammad
. b. Hukaym/
. Hak
. ı̄m al-Khath#amı̄ (a transmitter
from al-Sādiq
. and al-Kā zim;
. see Kohlberg, “Community”, p. ; van
Ess, TG, I, p. ; Modarressi, TS, pp. –) never transmits from
his father; on the other hand, Ja#far b. Muhammad . transmitted his
father’s kitāb (Najāshı̄, II, p. , no. ).
 
 Najafı̄, p. , no. . See Mans.ūr, #Iqd, p. , citing al-Barqı̄’s
al-Tanzı̄l wa-l-tah. rı̄f (isnād: Ibn Ūrama al-Qummı̄ < Yūnus < al-Ridā).
.
The beginning of this tradition is cited from KQ in Modarressi, “De-
bates”, pp. –, note . See Burhān, III, p. , no. , Bih. ār, XXXVI,
p. , no.  (from Najafı̄). For this verse as referring to #Alı̄ see Qummı̄,
II, p.  > S. āfı̄, III, p. , Huwayz
. ı̄, III, p. , no. ; Madelung-
Walker, p.  (Arabic) = p.  (English); Ibn Mans.ūr al-Yaman, Kashf,
p. ; Ibn Shahrāshūb, Manāqib, III, p.  > Bih. ār, XXXV, p. , no.
; Shādhān, Fad. ā"il, p. . Cf. .
Isnād: cf. .
 Cf. #Ayyāshı̄, II, p. , no.  > S. āfı̄, II, p.  (reading, cor-
rectly: inna abā Ibrāhı̄m wa #adahu), Burhān, II, p. , no. , Bih. ār, XI, p.
, no. . Exegetes are divided over whether the promise mentioned at
Q : was made by Abraham to his father or by Abraham’s father to
Abraham (see e.g. Murtadā, . Tanzı̄h, pp. –; Tūs . ı̄, V, p. ; Tabris
. ı̄,
X, pp. –; Qurt.ubı̄, VIII, p. ). The traditions in both #Ayyāshı̄
and KQ favour the second alternative. Each of these traditions has a
different ending: the one in #Ayyāshı̄ ends by citing from the latter half
of Q :: “when it became clear to him (i.e. to Abraham) that he (i.e.
Abraham’s father) was an enemy of God, he disowned him (tabarra"a
minhu)”. The tradition in KQ also cites this part of Q :, but without
the words tabarra"a minhu; instead it continues with Q :. The impli-
cation is that even after Abraham realized that his father had remained
an unbeliever he went on pleading with him. Such a view does not
appear to be recorded elsewhere. It may be suggested that the original
text ended with the words tabarra"a minhu (just as in #Ayyāshı̄) and that
the quotation of Q : formed part of a different tradition.
 Two assumptions appear to underlie this tradition. The first is

that the wārid of Q : means “arriving at a place and entering it”.
The second is that this verse applies only to those whom God does not
keep away from the Fire. In the early literature (including KQ ) the term
naskh was used inter alia to refer to cases of this kind, where a later verse
limits the applicability of an earlier verse to certain specific cases. At a
later stage the term sometimes used for this was takhs. ı̄s. (“specification”)
(cf. Wansbrough, Quranic Studies, pp. –; Rippin, “Abrogation”, p.
; *, *). For the view that the relationship between Q : and
Q : is one of naskh (in the sense of “specification”) see also Qummı̄,
II, p. . Other exegetes resolve the apparent contradiction between
 
Q : and Q : by arguing that wārid means “arriving at a place

without necessarily entering it” (cf. Lane, s.v.); see Māturı̄dı̄, VII, pp.
–; Tūs. ı̄, VII, p. ; Ibn al-#Arabı̄, Nāsikh, p. ; Rāzı̄, XXI, p.
. For the philologist al-Zajjāj (d. /) Q : provides decisive
proof (h. ujja qā.ti #a) that the wārid of Q : cannot mean “entering”
(cited in Tabris
. ı̄, XVI, p. ).
 For this reading see Jeffery, p.  (Ibn Mas#ūd); Thawrı̄, Tafsı̄r, p.
, no.  (as. h. āb #Abdallāh [i.e. the followers of Ibn Mas#ūd]); Tabar . ı̄,
XVII, pp. – (qurrā" ahl al-Madı̄na wa-ba#d. ahl al-Kūfa wa-l-Bas. ra);
Ibn Mujāhid, p. , Samarqandı̄, II, p. , Tha#labı̄, VI, p. , Ibn
#At.iyya, IV, p. , Tabris. ı̄, XVII, p.  (the non-Kūfan readers and
#Ās.im in the transmission of Abū Bakr), Abū l-Futūh, . VIII, p.  (the
non-Kūfan readers). For al-sijill as the name of an angel see Thawrı̄,
Tafsı̄r, p. , no.  (al-Suddı̄); Qummı̄, II, p.  > S. āfı̄, III, p. ,
Burhān, III, p. , no. , Bih. ār, VII, p. , no. , Huwayz
. ı̄, III, p. ,
no. ; Ahwāzı̄, Zuhd, p. , no.  > Burhān, III, p. , no. , Bih. ār, V,
p. , no. ; Tabar
. ı̄, XVII, pp. – (Ibn #Umar, al-Suddı̄); Ibn Abı̄
Hātim,
. I, p. , no. , p. , no.  (Abū Ja#far Muhammad
. b. #Alı̄
[i.e. al-Bāqir]); Ibn Jinnı̄, II, p. ; Samarqandı̄, II, p. ; Tha#labı̄, VI,
p. ; Māwardı̄, III, p. ; Zamakhsharı̄, II, p. ; Tabris . ı̄, XVII, p.
; Ibn #At.iyya, IV, p. ; Abū l-Futūh, . VIII, p.  (#Abdallāh b. #Umar
and al-Suddı̄); Rāzı̄, XXII, p.  (#Alı̄); Suyūt.ı̄, Itqān, IV, p. ; van Ess,
TG, I, p. .
 Many commentators maintain that .tāhā means yā rajul (“o man”),
but they differ as to the language in which the word occurs in this
sense: (i) Ethiopian (#Ikrima, in Ibn Abı̄ Hātim, . VII, p. , no. ,
Tha#labı̄, VI, p. , Abū l-Futūh, . VII, p. , Ibn al-Jawzı̄, V, p. ,
Suyūt.ı̄, Itqān, II, p. ); (ii) Hebrew (#Aqı̄l b. Abı̄ Tālib
. tells Mu#āwiya:
t.āhā bi-l- #ibrāniyya yā rajul, in Thaqafı̄, Ghārāt, p. ); (iii) Nabataean
(#Ikrima and al-Da . h. hāk,
. in Tabar
. ı̄, XVI, p.  > Māwardı̄, III, p.
; #Ikrima and al-Suddı̄, in Samarqandı̄, II, p. ; al-Hasan, . in
Ibn Muhakkam,
. III, p. ; ba#d. uhum, in Māturı̄dı̄, VII, p. ; Sa#ı̄d
b. Jubayr, in Tha#labı̄, VI, p. , Abū l-Futūh, . VII, p. , Suyūt.ı̄,
Itqān, II, p. ; #Ikrima [citing Ibn #Abbās], Sa#ı̄d b. Jubayr [according
to one version], al-Da . h. hāk,
. in Ibn al-Jawzı̄, V, p. ; Ibn #Abbās, in
Ibn Abı̄ Hātim,
. VII, p. , nos. –); (iv) Syriac (Muqātil,
II, p. ; Sa#ı̄d b. Jubayr, Ibn #Abbās, Mujāhid, in Tabar . ı̄, XVI, p.
; ba#d. uhum, in Māturı̄dı̄, VII, p. ; Qatāda, in Tha#labı̄, VI, p. ;
 
Ibn #Abbās and Mujāhid, in Māwardı̄, III, p. ; #Ikrima [according

to one version], Sa#ı̄d b. Jubayr [according to one version], Qatāda,
in Ibn al-Jawzı̄, V, p. ); (v) the dialect of #Akk (Samarqandı̄, II,
p. ; Māwardı̄, III, p. ; Zamakhsharı̄, II, p.  > Rāzı̄, XXII,
p. ; Baydāw
. ı̄, p. , cited in Rabin, West-Arabian, p. ; al-Kalbı̄, in
Tha#labı̄, VI, p. , Tabris
. ı̄, XVI, p. , Abū l-Futūh,
. VII, p. ;
Abū Sāli
. h. < Ibn #Abbās, in Ibn al-Jawzı̄, V, p. ); (vi) the dialect of
Tayyi"
. (Qut.rub, in Māwardı̄, III, p. ).
 Fas. l, p. , ll. –. For this reading see GdQ, III, p. , Mā-
turı̄dı̄, VII, p. , Samarqandı̄, II, p. , Ibn Muhakkam, . III, p. ,
Ibn Khālawayh, p. , Māwardı̄, III, p.  (Ubayy); Jeffery, pp. ,
, ,  (Ibn Mas#ūd, Ubayy, Ibn #Abbās, al-Sādiq); . Muqātil, II,
p.  (Ibn Mas#ūd); Tha#labı̄, VI, p. , Abū l-Futūh, . VII, p. ,
Rāzı̄, XXII, p. , Qurt.ubı̄, XI, pp. –, Abū Hayyān, . VI, p. 
(the codex of Ibn Mas#ūd); Sa#d b. #Abdallāh, Nāsikh, p.  (al-Sādiq); .
Qummı̄, II, p.  (hākadhā nazalat) > S. āfı̄, III, p. , Burhān, III, p. ,
no. , Bih. ār, XIII, p. , no. , Huwayz . ı̄, III, p. , no. ; Tabar . ı̄,
XVI, p.  (an anonymous reading cited by Qatāda); Tha#labı̄, VI,
p. , Tabris
. ı̄, Jawāmi #, II, p.  (> Huwayz . ı̄, III, p. , no. ),
Qurt.ubı̄, XI, p.  (the codex of Ubayy); Tabris . ı̄, XVI, p.  (Ibn
#Abbās, Ubayy, al-Sādiq)
. > S
. āfı̄, III, p. , Burhān, III, p. , no. ,
Bih. ār, XIII, p. , Huwayz
. ı̄, III, p. , no. , Fa . p. , ll. –;
s l,
Ibn al-Jawzı̄, V, p.  (Ibn Mas#ūd, Ubayy, Muhammad . b. #Alı̄ [i.e. al-
Bāqir]). Cf. Mujāhid, Tafsı̄r, p. , Thawrı̄, Tafsı̄r, p. , no. , Ibn
Abı̄ Hātim,
. VII, p. , no.  (min nafsı̄ adduced as a gloss). For
this tradition cf. Qummı̄, II, p.  (ja #alahā min ghayr waqt, i.e. God did
not determine even for Himself when the Hour would occur) > Burhān,
III, p. , no. , Bih. ār, XIII, p. , no. , Huwayz . ı̄, III, p. , no. .
 Fas. l, p. , ll. –. See .
 For this tradition see Bas. ā"ir, p. , no. ; Qummı̄, II, p. 
> S. āfı̄, III, p. , Burhān, III, p. , no. , Bih. ār, XXIV, pp. –,
no. , Huwayz
. ı̄, III, p. , no. ; Ibn al-Juhām
. > Najafı̄, pp. –
, no.  > Burhān, III, pp. –, no. , Bih. ār, XXIV, p. ; Hill . ı̄,
Mukhtas. ar, p. . In all of these sources the isnād is identical with KQ
(with “Ri"āb” for “Ziyād”), the verse is cited as in the #Uthmānic codex,
and the ulū l-nuhā are identified as the Imams. Among Shı̄#ı̄ exegetes,
this identification is well-known (see Ibn al-Juhām . > Najafı̄, p. , no.
 
 [ending]: kullamā yajı̄" fı̄ l-qur"ān min dhikr ulı̄ l-nuhā fa-hum al-a"imma
#alayhim al-salām; cf. Furāt, I, p. , no. ; #Āmilı̄, Mir"āt, p. ). In
contrast, the ulū l-albāb are regularly identified as the shı̄ #a, as shı̄ #at #Alı̄
etc. (see , ). The manuscripts of KQ appear to reflect a conflation
between Q : (= Q :) (inna fı̄ dhālika la-āyāt li-ulı̄ l-nuhā) and
Q : (inna fı̄ dhālika la-dhikrā li-ulı̄ l-albāb). Once the copyist had
written down al-albāb instead of al-nuhā (thus in mss. L, T and B; in
ms. M the word is missing altogether), he may automatically have gone
on to write hum shı̄#atunā.
 This tradition seems to be out of place.
 Q : is cited by al-Hādı̄’s son al-Hasan . al-#Askarı̄ in the

rescript to Ishāq
. b. Ismā# ı̄l al-N ı̄sābūrı̄ (for which see  *
). See Kishshı̄,
p.  > Quhpā"ı̄, I, p. , Bih. ār, L, p. , no. ; Ibn Shu#ba, Tuh. af,
p.  > Bih. ār, LXXVIII, p. , no. . Al-#Askarı̄’s reading of this
verse is not attested. It may have been h. ashartanı̄ (as in the #Uthmānic
codex) or h. ashartaniya, conforming to the reading of Nāfi#, Ibn Kathı̄r
(Ibn Mujāhid, p. ) and Ibn Muhay . s.in (Ahwāzı̄, Ibn Muh. ays. in, p. ).
 Fas. l, p. , ll. –. The readings upheld by al-Sādiq . conform
to the #Uthmānic codex (Q :: yubashshiruka; Q :: wa-h. arām; cf.
Tabris
. ı̄, XVII, p.  [wa-h. arām as the reading of al-Sādiq]
. > Fas. l, p.
, ll. –). The text cited from Sūra  is presumably taken from
verse ; it could however also be Q : (inna llāha yubashshiruki).
There appears to be no record of al-A#mash’s reading of Q : (or
of Q :). He generally followed the readings of Ibn Mas#ūd (cf. EIr,
art. “A#maš” [E. Kohlberg]; in general *), and may also have done
so here. Ibn Mas#ūd’s qirā"a (at Q :) is said to have been yabshuruka
(Ibn Khālawayh, p. , Abū l-Futūh, . III, p. ) or yubshiruka (Jeffery, p.
). The reading yabshuruka is also ascribed to Hamza . (Ibn Mujāhid,
p. ; Nah. hās,
. I #rāb, I, p. ; Tūs
. ı̄, II, p. ; Qurt.ubı̄, IV, p. ).
For the reading wa-h. irm see Jeffery, pp. , , ,  (Ibn Mas#ūd,
Ibn al-Zubayr [but according to Ibn Abı̄ Dāwūd, p.  he read wa-
h. arām], Tal
. ha,
. al-A#mash); Farrā", II, p.  (Ibn #Abbās, Sa#ı̄d b. Jubayr,
Ibrāhı̄m al-Nakha#ı̄; cf. Beck, “Kodex”, pp. –); Tabar . ı̄, XVII,
p.  (Ibn #Abbās); S. āfı̄, III, p. . It was equally the reading of
the Kūfans #Ās.im (in the transmission of Abū Bakr), Hamza . and al-
Kisā"ı̄ (Jeffery, p. ; Ibn Mujāhid, p. ; Ibn Ghalbūn, II, p. ;
Samarqandı̄, II, p. ; Tūs . ı̄, VII, p. ; Tabris
. ı̄, XVII, p. ; cf.
 
Tabar
. ı̄, XVII, p. , Tha#labı̄, VI, p. , Abū l-Futūh,. VIII, p. ,
#Ukbarı̄, p. ). For shawādhdh readings of h. -r-m see Ibn Khālawayh,
p. , Ibn Jinnı̄, II, pp. – and the discussion in Rippin, “Qur"ān
:”, pp. –. See , , .
Isnād: -M: (al-) Mundhir b. Jayfar/Jufayr/Hu . dayr
. b. Hu-
.
kaym/Hak . ı̄m al-#Abdı̄, a Kūfan transmitter from disciples of al-Sādiq.
.
His kitāb was transmitted by Safwān
. b. Yahyā
. (Quhpā"ı̄, VI, p. ;
Ardabı̄lı̄, II, p. ).
 Cf. Ibn Bābawayh, Ikmāl, pp. – (… wa-lam yu"min [i.e. Iblı̄s]
bi-anna Ādam innamā ju #ila qiblatan li-l-malā"ika etc.); Gimaret, Lecture, p. 
(to Q :).
 Cf. Himyar. ı̄, p.  > Bih. ār, XXXVIII, p. , no. , Huwayz . ı̄,
III, p. , no. ; Furāt, I, pp. –, nos. – > Bih. ār,
XXXVIII, pp. –, no. ; Ibn al-Juhām . > Najafı̄, p. , no.  >
Burhān, III, p. , no. , Bih. ār, XXXVI, p. , no. ; Kūfı̄, Manāqib, p.
, no. ; Ibn Mans.ūr al-Yaman, Kashf, p.  (wa-fı̄ l-bā.tin hādhā su"āl
Muh. ammad s. allā llāhu #alayhi rabbahu jalla wa-#alā fı̄ akhı̄hi amı̄r al-mu"minı̄n
#alayhi l-salām an yashudda #ad. udahu bihi); Karājakı̄, I, p.  (citing the
Prophet’s words on the mountain of Thabı̄r); Haskān . ı̄, I, pp. –,
nos. –; Ibn Shahrāshūb, Manāqib, III, p. ; Tabris . ı̄, VI, pp. –
 (to Q :) > Huwayz
. ı̄, III, p. , no. ; Ibn Tāwūs,
. Tarā"if,
. p. 
(citing Ibn Hanbal);
. Irbilı̄, I, pp. –. Jamrat al- #aqaba is the third
halt in the valley of Minā, where pilgrims returning from #Arafāt dur-
ing the h. ajj stop to partake in the ritual throwing of stones (see EI 2, art.
“Djamra” [F. Buhl-(J. Jomier)]). The best-known tradition on Aaron
and #Alı̄ is the h. adı̄th al-manzila (see *).
 Fas. l, p. , ll. –, p. , l. . See , , .
 Fas. l, p. , ll. –, Najafı̄, p. , no. . See Burhān, III, p.
, no. , Bih. ār, XXIV, p. , no.  (from Najafı̄). For this reading
see Tisdall, p. . The verse is cited (but as in the #Uthmānic codex)
within a lengthy account in Kulı̄nı̄ (VIII, p. , no.  [isnād: … #Alı̄
b. Hammād
. < #Amr b. Shamir < Jābir < al-Bāqir] > Burhān, III, p. ,
no. , Bih. ār, XXIV, p. , no. , Huwayz
. ı̄, III, p. , no. ). For this
account see further *.
Isnād: #Aı̄ . H. ̄ -Aı̄: a transmitter from al-Sādiq,
. al-
Kāzim
. and al-Ridā
. who was accused of extremism (ghuluww). He trans-
 
mitted the Kitāb al-azilla

. (Quhpā"ı̄, IV, p. ; Ardabı̄lı̄, I, p. ; Halm,
“Schatten”, p. ; idem, Gnosis, p. ).
 Fas. l, p. , ll. –. For the reading ātaynā see Jeffery, p. 
(al-Sādiq);
. Tabar
. ı̄, XVII, p. , Ibn Abı̄ Hātim, . VIII, p. , no.
, Tha#labı̄, VI, p. , Tūs . ı̄, VII, p.  (Mujāhid); Ibn Jinnı̄,
II, p. , Tabris
. ı̄, XVII, p.  (Ibn #Abbās, Mujāhid, Sa#ı̄d b. Jubayr,
al-#Alā" b. Sayāba, al-Sādiq,. Ibn Surayj/Shurayh. al-Is.bahānı̄ [uniden-
tified; not mentioned in Tabris . ı̄]); Samarqandı̄, II, p.  (ba#d. uhum);
Zamakhsharı̄, II, p.  (Ibn #Abbās, Mujāhid); Tabris . ı̄, Jawāmi #, p.
 (Ibn #Abbās, Mujāhid, al-Sādiq) . > S. āfı̄, III, p. ; Abū Hayyān,
.
VI, p.  (Ibn #Abbās, Mujāhid, Ibn Jubayr, Ibn Abı̄ Ishāq, . al-#Alā"
b. Sayāba, al-Sādiq,
. Ibn Shurayh. al-Is.bahānı̄). Cf. Qummı̄, II, p. 
(wa-hiya mamdūda) > Burhān, III, p. , no. , Fas. l, p. , l. . Some
grammarians regard ātaynā at Q : as being in the third form, for
example Ibn Jinnı̄ (II, p. ) and al-Zamakhsharı̄ (II, p. ); others
allow the fourth form (e.g. Tabris . ı̄, XVII, p.  [wa-ruwiya #an al-S. ādiq
#alayhi l-salām annahu qāl: ma #nāhu jāzaynā bihā, wa- #alā hādhā fa-yajūz an
yakūn min af#alnā wa-yakūn maf#ūl ātaynā mah. dhūfan]; cf. #Ukbarı̄, p. ).
See Lane, s.v. ātā. For the meaning of muthaqqala see *.
Isnād: #A̄ . -Mı̄: Abū Muhammad . #Abdallāh b. al-
Mughı̄ra al-Bajalı̄, a Kūfan transmitter from al-Kāzim . and al-Ridā.
(Quhpā"ı̄, IV, pp. –; Ardabı̄lı̄, I, pp. –). According to the
manuscripts of KQ, he transmitted from Sahl. The most frequently
cited scholar of this name is Sahl b. Ziyād. Neither he nor anyone
else called Sahl appears to have transmitted to #Abdallāh b. al-Mughı̄ra
or transmitted from Jamı̄l al-Hannā . t.. Presumably a copyist mistakenly
wrote down #an Jamı̄l twice, and the first occurrence was later wrongly
corrected to #an Sahl.—Jı̄ -H . . Jamı̄l b. #Abdallāh b. Nāfi# al-
̄:
Khath#amı̄ al-Hannā
. t./al-Khayyāt., a Kūfan transmitter from al-Sādiq .
(Quhpā"ı̄, II, p. ; Ardabı̄lı̄, I, p. ).—Wı̄: there are a number
of transmitters from al-Sādiq . bearing this name. The best-known is al-
Walı̄d b. Subay
. h. (for whom see *).
 Fas. l, p. , ll. –, p. , ll. –. Both #azaba and gharaba
mean “to go away to a distance”. The former is attested in several
Imāmı̄ traditions, e.g. Kulı̄nı̄, II, p. , no. , Ibn Bābawayh, Khis. āl, p.
, no.  (fa-’ #zub thumma ’ #zub thumma ’ #zub). Cf. Ibn Abı̄ Dāwūd, p. 
(#Abdallāh b. al-Zubayr: “some youths here [i.e. in Mecca?] read wa-
h. irm, but the correct reading is wa-h. arām” [inna s. ibyānan hāhunā yaqra"ūn
 
“wa-h. irm” wa-innamā hiya “wa-h. arām”]); cf. also Ibn Wahb, Jāmi #/ #Ulūm,
p.  (fol b ll. –). See , , .
 Fas. l, p. , ll. –. The reading wa-lā muh. addath is recorded on
the authority of (i) Ibn #Abbās (see Jeffery, p. ; Tirmidhı̄, Awliyā",
pp.  [kāna mimmā yutlā thumma turika], ; Makkı̄, Qūt, I, p. ;
Qurt.ubı̄, XII, pp. –; Madelung, “Ibn #Abbās”, p. ); (ii) #Alı̄ Zayn
al-#Ābidı̄n (see Bas. ā"ir, pp. –, no.  > Bih. ār, XXVI, p. , no.
; Bas. ā"ir, p. , no.  > Bih. ār, XL, p. , no. ; Kulı̄nı̄, I, p. ,
no.  > Huwayz . ı̄, III, p. , no. ; Ibn al-Juhām
. > Najafı̄, pp. –
, nos. – > Burhān, III, pp. –, nos. –, Bih. ār, XXVI, pp.
–, nos. –); (iii) al-Bāqir (see Bas. ā"ir, pp. –, nos. – >
Bih. ār, XXVI, pp. –, no. ; Bas. ā"ir, p. , no.  > Bih. ār, XXVI,
pp. –, no. ; Kishshı̄, p.  > Bih. ār, XXVI, p. , no. ; Mufı̄d,
Ikhtis. ās. , p.  > Bih. ār, XXVI, p. , no. ); (iv) al-Sādiq
. (see Sa#d b.
#Abdallāh, Nāsikh, p. ); (v) al-Bāqir and al-Sādiq . (see Kulı̄nı̄, I, p. ,
no.  > S. āfı̄, III, p. , Huwayz
. ı̄, III, p. , no. ); (vi) Qatāda (see
Bas. ā"ir, p. , no.  > Bih. ār, XXVI, p. , no. ). See also Sulaym,
Kitāb, p.  > Mufı̄d, Ikhtis. ās. , p. ; Qummı̄, II, p.  > Najafı̄,
pp. –, no. , Burhān, III, p. , no. , Huwayz . ı̄, III, pp. –
, no. ; Ibn Bābawayh, #Ilal, p. ; Bar-Asher, “Readings”, pp.
–; Amir-Moezzi, Guide divin, pp. –, with note  = Divine
Guide, p. ; Introduction, p. , with note . Cf. Jeffery, p.  (giving
Ubayy’s reading as wa-lā nabı̄ muh. addath); Ibn Abı̄ Dāwūd, p.  (wa-lā
nabı̄ muh. addath as the reading of Ibn #Abbās). For a discussion of the
term muh. addath see Kohlberg, “Muhaddath”; . Friedmann, Prophecy, pp.
– and index; van Ess, TG, I, p. ; Amir-Moezzi, Guide divin (=
Divine Guide), index; Bar-Asher, Scripture, pp. –. Qablaka (instead
of min qablika) is also attested in Sa#d b. #Abdallāh, Nāsikh, p. . It is
not clear whether this is a reading or a copyist’s error. The phrase wa-
mā arsalnā qablaka occurs in the Qur"ān twice, at Q :, :; wa-mā
arsalnā min qablika appears four times, at Q :, :, :, :.
 For the doctrine of badā" see EI 2, art. “Badā"” (I. Goldziher-
[A.S. Tritton]); EIr, art. “Badā"” (W. Madelung). For the expression badā
li-llāh (“God changed His decree/God’s decision became apparent”)
see , ; #Ayyāshı̄, I, pp. –, nos. , , Kulı̄nı̄, VIII, p. ,
no.  (to Q :); Mufı̄d, Tas. h. ı̄h. , pp. –. The notion that the Day
of Reckoning mentioned at Q : (or the Hour mentioned at Q :,
see ) was postponed as a result of a change in the divine decree
 
(badā") does not appear to be attested elsewhere. Cf. the exegetical

tradition to Q :–, according to which God wished to destroy
mankind but then changed His decree as an act of mercy (Bas. ā"ir, p.
, no. ; Qummı̄, II, pp. – > Bih. ār, IX, p. , no. ; Kulı̄nı̄,
VIII, p. , no.  [> Ibn Shahrāshūb, Manāqib, II, p. ] > Bih. ār,
XVIII, p. , no. ; Nu#mānı̄, Tafsı̄r, p. ; Ibn Bābawayh, Tawh. ı̄d, p.
, no.  > Bih. ār, X, p. , no. ; Ibn Bābawayh, #Uyūn, I, p. , no.
 > Bih. ār, IV, p. , no. ; cf. #Ayyāshı̄, I, p. , no. ).
 Fas. l, p. , l. . Of the last four words in this tradition, al-
Nūrı̄ cites only the word wa-h. irm. This may not be a coincidence: only
wa-h. irm can be established as a reading of which al-Sādiq
. disapproved
(see , , , to Q :). S-y-n-z-l appears to be corrupt. H-j-r
may refer to hajran (Q :), for which the variant hujran is recorded
(see Lane, s.v.; cf. Qurt.ubı̄, I, p. ). Finally, readers disagree at six
places in the Qur"ān as between waladan and wuldan (see Ibn Mujāhid,
p. , Tabris
. ı̄, XVI, p. , both to Q :). Al-Sādiq’s
. reading of h-j-
ran and w-l-dan does not appear to be recorded elsewhere and cannot
be established from KQ, since the manuscripts are unvocalized.
 In the #Uthmānic codex, the form yulh. idūn occurs three times
(Q :, :, :; cf. WKAS, II, part , p. a); it is the qirā"a
of five of the Seven Readers. Only Hamza . read yalh. adūn throughout,
while al-Kisā"ı̄ read yalh. adūn at Q : and yulh. idūn at Q : and
Q : (see Ibn Mujāhid, p. ; Tūs . ı̄, V, p. ; Tabris
. ı̄, IX, p. ; cf.
Tabar
. ı̄, IX, p.  [to Q :], XIV, pp. – [to Q :]). Al-
Sādiq’s
. reading does not appear to be recorded elsewhere and cannot
be established from KQ, since the manuscripts are unvocalized.
Isnād: #Aı̄/#U: #Abı̄da/#Ubayda b. Bashı̄r al-Khath#amı̄, a
transmitter from al-Bāqir and al-Sādiq. (Quhpā"ı̄, IV, p. ; Ardabı̄lı̄,
I, pp. –). He may be identical with #Ubayd b. #Abdallāh b. Bishr
al-Khath#amı̄ al-Kūfı̄ (Quhpā"ı̄, IV, p. ; Ardabı̄lı̄, I, p. ).
 Fas. l, p. , ll. –. Li-yashhadū is occasionally glossed as li-yah. d. urū
(Samarqandı̄, II, p. ; Tha#labı̄, VII, p. ; Tabris. ı̄, XVII, p. ;
Qurt.ubı̄, XII, p. ); it does not appear to be recorded elsewhere as
a qirā"a.
 Fas. l, p. , ll. –. For this reading see Kulı̄nı̄, I, p. , no. 
> Burhān, III, p. , no. , Bih. ār, XXIII, p. , no. , Huwayz
. ı̄, III, p.
 
, no. ; Ibn Shahrāshūb, Manāqib, III, p.  > Bih. ār, XXXIX, p.
, no. .
 Fas. l, p. , ll. –. According to al-Farrā" as cited by al-Qurt.ubı̄

(XII, p. ), ya"tı̄ is grammatically correct; but he does not mention it
as a qirā"a. In the corresponding passage in Farrā" (II, p. ), the verb
is ta"tı̄ (wa-law qāl: wa- #alā kull d. āmir ta"tı̄ taj #aluhu fi #lan muwah. h. adan li-anna
“kull” ud. ı̄fat ilā wāh. ida).
Isnād: Y . ̄ . A̄: Yahyā . b. Ayyūb al-Bas.rı̄, a transmitter from
al-Sādiq
. (Quhpā" ı̄, VI, p. ; Ardabı̄lı̄, II, p. ).
 Fas. l, p. , l. . In ms. L, the word rujjālan (“foot soldiers”) is

vocalized. For this reading see Jeffery, p.  (al-Sādiq, . Ibn #Abbās,
Mujāhid, al-Hasan).
. It is also ascribed to al- Sādiq
. (and others) in Ibn
Jinnı̄ (II, p. ), Tabris
. ı̄ (XVII, p.  > S
. āfı̄, III, p. , Huwayz
. ı̄, III, p.
, no. ) and Abū Hayyān. (VI, p. ); Nah. hās . (Ma#ānı̄, IV, p. )
records it on the authority of #Ikrima.
 Sajda is the practice of bowing down after reciting certain verses
(or passages) known as sajda verses. There are usually said to be four-
teen such verses (each in a different Sūra), though other numbers are
also given (see EI 2, art. “Sadjda” [A. Rippin]). All agree that Q : is
among the fourteen verses. According to the account cited here on the
authority of #Alı̄, Q : is also a sajda verse, making Sūrat al-hajj . the
only one to contain two such verses. This account is also recorded as a
Prophetic tradition (Ibn Wahb, Jāmi #/#Ulūm, p.  [fol b l. –fol a
l. ] and the references given by the editor [p. ]; Abū #Ubayd, Fad. ā"il,
II, p. , no. ; Ibn Kathı̄r, Tafsı̄r, III, pp. ,  and the sources
cited therein; Suyūt.ı̄, Durr, IV, p. ; cf. Abū Dāwūd, Sunan, II, p. ,
nos. –; Tabris
. ı̄, Jawāmi #, II, p.  > S. āfı̄, III, p. ) and as an
utterance of #Umar (Shāfi#ı̄, Umm, I, pp. , ; Mālik, Muwa.t.ta", I,
pp. –, no. ; Abū #Ubayd, Fad. ā"il, II, p. , nos. , ; Ibn
al-#Arabı̄, Ah. kām, III, p. ; Suyūt.ı̄, Durr, IV, p. ), of Ibn #Umar
(#Abd al-Razzāq, Mus. annaf, III, p. , no. ) and of Ibn #Abbās
(idem, Mus. annaf, p. , no. ; Abū #Ubayd, Fad. ā"il, II, p. , no.
). #Umar, Ibn #Umar and #Alı̄ are all said to have performed two
sajdas while reciting Sūrat al-hajj . (Shāfi#ı̄, Umm, I, pp. , , ).
There is disagreement as to whether this practice is obligatory or not;
see *.
 
 See Najafı̄, p. , no.  (as an instance of “the inner meaning
[bā.tin] of tafsı̄r ahl al-bayt”) > Burhān, III, p. , nos. –, Bih. ār, XXIV, p.
, no. .
 Mustadrak, X, pp. –, no. . For this tradition see Ibn
al-Juhām. > Najafı̄, p. , nos. – > Burhān, III, p. , nos. –
, Bih. ār, XXIV, p. , no. . Cf. #Ayyāshı̄, II, p. , no.  (to
Q :) > Burhān, II, pp. –, no. ; Kulı̄nı̄, I, p. , nos. 
(to Q :), ; Ibn Bābawayh, #Uyūn, II, p. , nos. – (wa-
ya #rid. ū #alaynā nus. ratahum). Cf. the tradition in which al-Sādiq
. reveals
to his disciple Dharı̄h. al-Muhārib . ı̄ (for whom see Modarressi, TS, pp.
–) that the inner meaning (bā.tin) of thumma l-yaqd. ū tafathahum is
“meeting the Imam” (liqā" al-imām) (Kulı̄nı̄, IV, p. , no.  > S. āfı̄, III,
p. , Bih. ār, XXIV, pp. –, Huwayz . ı̄, III, p. , no. , #Āmilı̄,
Mir"āt, p. ; Ibn Bābawayh, Faqı̄h, II, p. , no. , pp. –, no.
; idem, Ma#ānı̄, pp. –, no.  > Bih. ār, XLVII, p. , no.
, XCII, pp. –, no. , XCIX, p. , no. ). The reading wa-
yaqd. ū (for wa-l-yūfū) in mss. M, L and T does not appear to be recorded
elsewhere and may be the result of a scribal error.
 Cf. Barqı̄, I, p. , no.  (same isnād as in KQ ) > Burhān,
III, p. , no. , Bih. ār, II, p. , no. ; Bas. ā"ir, p. , no. ; Hill. ı̄,
Mukhtas. ar, p.  > Burhān, III, p. , no. . Cf. also As. l #Ās. im b. Humayd,
.
p. , Barqı̄, I, pp. –, no.  (> Burhān, III, p. , no. , Bih. ār,
II, p. , no. ), p. , no.  (> Bih. ār, II, p. , no. ), Bas. ā"ir, p.
, no.  (> Bih. ār, II, p. , no. ), Hill. ı̄, Mukhtas. ar, p.  (al-Bāqir
addresses Kāmil al-Tammār). In some of these sources, al-musallimūn
appears as a gloss on al-mu"minūn; in others it should perhaps be taken
as a reading (qad aflah. a l-mu"minūn al-musallimūn). The reading as given
in KQ does not appear to be recorded elsewhere. Perhaps qad aflah. a l-
mu"minūn is to be understood here as the name of Sūra  (see Paret,
Kommentar, p. ). If so, then al-Sādiq’s
. instruction to his disciple is to
read the opening verse as qad aflah. a l-musallimūn. Although the word m-s-
l-mūn is unvocalized in the manuscripts, the reading musallimūn appears
to be confirmed by the fact that in Barqı̄ and Bas. ā"ir (as well as in
Kulı̄nı̄, I, p. , no. ) the verse is cited in the chapters on taslı̄m. Cf.
, , , , , .
Isnād: S . H . ̄: a Wāqifı̄ and a transmitter from al-Kāzim .
(Quhpā"ı̄, III, p. ; Ardabı̄lı̄, I, p. ).—A̄ -S . ̄ .
 -K ̄ı̄:
Abū l-Sabbā
. h
. Ibrāh ı̄m b. Nu#aym al-#Abd ı̄ al-Kinān ı̄ (d. after /–
 
), a transmitter from al-Sādiq

. and al-Kāzim
. (Modarressi, TS, p.
).
 Fas. l, p. , ll. –. Cf. Q :.

Isnād: this is the only tradition in KQ in which Abū Tālib
. transmits
from Yūnus via another person rather than directly.
 It is not clear whether qad aflah. a l-musallimūn follows the qad aflah. a
l-mu"minūn of the #Uthmānic codex or replaces it (cf. *). Cf. Bas. ā"ir, p.
, no.  (in the chapter fı̄ l-taslı̄m li-āl Muh. ammad etc.; isnād: Ahmad.
b. Muhammad
. [i.e. al-Sayyārı̄?] < al-Husayn
. b. Sa#ı̄d < al-Nadr . b.
Suwayd < Ibn Muskān < Durays . < al-Bāqir); Hill
. ı̄, Mukhtas. ar, p. 
(same isnād as Bas. ā"ir). In both Bas. ā"ir and Hill
. ı̄, the Imam declares: qad
aflah. a l-musallimūn; but whether this is a reading remains unclear. Cf.
also , , , , .
 There is only partial agreement between the versions preserved

in ms. M and ms. T. (Mss. L and B record essentially the same text as
ms. T.) Both versions agree that each person has two houses awaiting
him, one in Heaven and one in Hell; and both describe a situation
where one of the two persons (say, Zayd) goes to Heaven and the
other (say, #Amr) ends up in Hell. At this point the texts diverge: (i)
according to ms. M, Zayd will inherit (or take possession of) #Amr’s
original paradisiacal home (i.e. the home which had been prepared for
#Amr in Paradise while he was alive on earth), while #Amr will inherit
Zayd’s original infernal home. There is no mention of Zayd’s original
home in Paradise or of #Amr’s original home in Hell. Other sources add
that before he enters Hell #Amr will be shown his original paradisiacal
home, and this will increase his sorrow; Zayd, before entering Paradise,
will be shown his original infernal home, and this will increase his
joy. See Ibn Abı̄ Shayba, Mus. annaf, VII, p. , no. ; Qummı̄,
II, p.  > S. āfı̄, III, p. , Burhān, III, p. , no. , Bih. ār, VIII, p.
, no. , Huwayz
. ı̄, III, pp. –, no. ; Tabar
. ı̄, II, p. , to
Q :; idem, XVI, p. , to Q : (wa-andhir yā Muh. ammad hā"ulā"
al-mushrikı̄n bi-llāh yawm h. asratihim wa-nadamihim #alā mā farra.tū fı̄ janb allāh
wa-ūrithat masākinuhum min al-janna ahl al-ı̄mān bi-llāh wa-l-.tā#a lahu wa-
adkhalūhum masākin ahl al-ı̄mān bi-llāh min al-nār); Ibn Bābawayh, I #tiqādāt,
p.  = Fyzee, p.  > Bih. ār, VIII, p. ; Ibn Bābawayh, #Iqāb, pp.
– > Bih. ār, VIII, pp. –, no. ; Hākim, . Mustadrak, V, p.
, no. , p. , no. ; Haythamı̄, Majma #, X, p.  (from
 
al-Tabarān
. ı̄); Suyūt.ı̄, Durr, VI, p. . (ii) According to ms. T, Zayd
will take possession of his own original paradisiacal home and #Amr,
of his own original infernal home. There is no mention either of Zayd
having an original home in Hell or of #Amr having an original home in
Paradise. (According to one tradition, these homes will be demolished
[see al-Muttaqı̄ al-Hindı̄, Kanz, XIV, pp. –, no. , from
al-Daylamı̄]; cf. Tūs
. ı̄, VII, p.  [from Mujāhid], where only the
demolition of Zayd’s original home in Hell is mentioned.)
 Cf. Samarqandı̄, II, p. , where mā yū #adūn is explained as refer-
ring to the fitna. In Tabris
. ı̄ (XVIII, p. ), fı̄ l-qawm of the #Uthmānic
codex is glossed as ma #a l-qawm. For the trial or test (fitna) which #Alı̄
endured after the Prophet’s death cf. in general Bih. ār, XXVIII, pp. –
.
 Mustadrak, VII, p. , no. . Cf. Qummı̄, II, p.  (innahā
nazalat fı̄ māni # al-zakāt) > S. āfı̄, III, p. , Burhān, III, p. , no. ;
Kulı̄nı̄, III, p. , no.  > S. āfı̄, III, p. , Burhān, III, p. , no. ; Ibn
Bābawayh, Faqı̄h, II, p. , no.  > Burhān, III, p. , no.  (ending);
Ibn Bābawayh, #Iqāb, p. , no.  > Bih. ār, XCVI, pp. –, no. 
(ending).
 Mustadrak, XIV, p. , no.  (a). This reading is ascribed
to al-Sādiq
. (Sa#d b. #Abdallāh, Nāsikh, p. ; Kulı̄nı̄, V, p. , no. ),
to al-Bāqir and al-Sādiq. (Tabris
. ı̄, XIX, p.  [for “Ja#far” read “Abū
Ja#far”] > S. āfı̄, III, p. ) or to the ahl al-bayt (Tūs
. ı̄, VII, p. ). It is
also recorded on the authority of Ubayy (Jeffery, p. ; Tabar . ı̄, XVIII,
p. ; Tha#labı̄, VII, p. ; Tūs . ı̄, VII, p. ; Ibn #At.iyya, IV, p. ),
Ibn Mas#ūd (Muqātil, II, p.  [cited in Versteegh, “Grammar and
Exegesis”, p. ]; Māturı̄dı̄, VII, p. ; Nah. hās, . Ma#ānı̄, IV, p. ;
Qurt.ubı̄, XII, p. ; Ibn Kathı̄r, Tafsı̄r, III, p. ), Ibn #Abbās (Tabris . ı̄,
XIX, p. ; Qurt.ubı̄, XII, p. ) and Sa#ı̄d b. Jubayr (Tabris . ı̄, XIX, p.
). For this tradition cf. Kulı̄nı̄, V, p. , nos. – > S. āfı̄, III, p. ,
Burhān, III, p. , nos. –; Ibn Abı̄ Hātim,
. VIII, p. , no. ;
Ibn Bābawayh, #Ilal, pp. –, no.  > Bih. ār, CIV, p. , no. ; .
Al-jilbāb wa-l-qinā # are the outer garment and the head-shawl.
 Mustadrak, XIV, p. , no.  (b). Cf. Kulı̄nı̄, V, p. , no.
 (al-jilbāb wa-l-khimār idhā kānat al-mar"a musinna) > S. āfı̄, III, p. , al-
Hurr
. al-#Āmilı̄, Wasā"il, VII/, p. , no. , Burhān, III, p. , no.
 
, Huwayz
. ı̄, III, p. , no. ; . In this tradition, izār may well
mean “a waist-wrapper/sarong” (cf. Lane, s.v.).
 Cf. the reading of Ubayy: bi-annahum yarithūn al-ard. wa-la-yumak-

kinanna minkum (read lahum?) (Jeffery, p. ). Cf. also Q :– (wa-
naj #alahum al-wārithı̄n wa-numakkina lahum fı̄ l-ard. ).
 Fas. l, p. , ll. –. This sentence presumably follows wa-minhum
man yamshı̄ #alā arba # (Q :) (cf. Ibn Muhakkam, . III, p. : wa-minhum
man yamshı̄ #alā arba # ay: wa-minhum man yamshı̄ #alā akthar min dhālika).
Elsewhere it is recorded as an utterance of al-Bāqir (Tabris . ı̄, XIX, p.
 > Huwayz
. ı̄, III, p. , no. , Fas. l, p. , ll. – [where al-
Nūrı̄ regards it as a reading]; Tabris . ı̄, Jawāmi #, II, p. ) or of al-Sādiq
.
(Qummı̄, II, p.  > S. āfı̄, III, p. , Burhān, III, p. , Bih. ār, LXIV,
p. , no. , Huwayz
. ı̄, III, p. , no. ). Cf. the reading of Ubayy:
wa-minhum man yamshı̄ #alā akthar (Jeffery, p. ; Qurt.ubı̄, XII, p. ;
Abū Hayyān,
. VI, p. ). Commentators provide several answers to
the question why the Qur"ān does not mention animals which walk
on more than four legs. One answer is that to the beholder they are
indistinguishable from quadrupeds (li-annahu ka-lladhı̄ yamshı̄ #alā arba#
fı̄ mar"ā/ra"y al- #ayn) (Tha#labı̄, VII, p. ; Tūs . ı̄, VII, p. ; Tabris . ı̄,
XIX, p. ; idem, Jawāmi #, II, p. ). Another answer, which Abū
l-Qāsim al-Balkhı̄ (d. /) ascribes to the falāsifa, is that animals
with more than four legs only support themselves (ya #tamidu) on four of
them (Tūs. ı̄, VII, p. ; Tabris
. ı̄, XIX, p. ; see further Māwardı̄, IV,
p. ; Qurt.ubı̄, XII, p.  [citing al-Naqqāsh]; Rāzı̄, XXIV, p. ;
Ibn al-Jawzı̄, V, p. ). Finally, such creatures are said to be so rare
that they may be regarded as virtually non-existent (kāna mulh. aqan bi-
l- #adam) (and need therefore not be mentioned in the Qur"ān) (Rāzı̄,
XXIV, p.  > Bih. ār, LXIV, p. ). This is puzzling since, as noted by
al-Rāzı̄, multipeds include spiders and scorpions, and these can hardly
be regarded as rare.
 Fas. l, p. , l. . For the reading with lahunna (“after their being
constrained, God is forgiving towards them”) see Jeffery, pp. , ,
,  (Ibn Mas#ūd, Ibn #Abbās, Sa#ı̄d b. Jubayr, al-Rabı̄# b. Khuth-
aym); Abū #Ubayd, Fad. ā"il, II, p. , no. , p.  no.  (Jābir [i.e.
b. #Abdallāh]); Ibn Abı̄ Hātim,
. VIII, p. , no.  (Ibn Mas#ūd);
Ibn Jinnı̄, II, p.  (Ibn #Abbās, Sa#ı̄d b. Jubayr); Ibn #At.iyya, IV, p. 
(Ibn Mas#ūd, Jābir b. #Abdallāh, Ibn Jubayr); Tabris
. ı̄, XIX, p.  (Ibn
 
#Abbās, Sa#ı̄d b. Jubayr, al-Sādiq)

. > S. āfı̄, III, p. , Huwayz
. ı̄, III, p.
, no. , Fas. l, p. , l. ; Ibn al-Jawzı̄, V, p.  (Ibn #Abbās, Abū
#Imrān al-Jawnı̄, Ja#far b. Muhammad
. [i.e. al-Sādiq]);
. Gilliot, Exégèse, p.
. Cf. Tha#labı̄, VII, p.  (whenever al-Hasan . would read this verse
he would exclaim: lahunna wa-llāhi lahunna). According to al-Zarkashı̄ (I,
p. ), Jābir’s reading was lahu, but this is probably an error for lahunna.
 Fas. l, p. , ll. –, Mustadrak, XIV, p. , no. . For this
reading see Tisdall, p.  (“And let those who find not marriage
abstain through temporary marriage” etc.); cf. Gribetz, Bedfellows, pp.
–, with note . In what could be an allusion to this qirā"a, the
Imam Abū l-Hasan . (here probably meaning al-Ridā;. cf. Quhpā"ı̄, V,
pp. –, Khū"ı̄, XIV, pp. –, no. ) tells his disciple al-Fath.
b. Yazı̄d that those whom God does not provide with the means to
marry should abstain (from what is unlawful) through mut #a (fa-l-yasta #fif
bi-l-mut #a) (Kulı̄nı̄, V, pp. –, no. ). See *, .
 The Syrian Successor #Abd al-Rahmān . b. Ghanm (d. /–

) is reported to have asked the Companion Mu#ādh b. Jabal whether
the correct reading (at Q :) was nattakhidha or nuttakhadha; Mu#ādh
told him he had heard the Prophet recite the word as nattakhidha (Hā- .
kim, Mustadrak, II, p. , no. ; cf. *). This is reportedly the
reading of the majority (al-#āmma/al-jamā #a) (see Samarqandı̄, II, p. ;
Ibn Jinnı̄, II, p. ). For nuttakhadha see Ibn Jinnı̄, II, p.  (Zayd
b. #Alı̄, al-Sādiq
. [reading Abū #Abdallāh Ja #far b. Muh. ammad b. #Alı̄] and
others); Ahwāzı̄, Bas. rı̄, p.  (al-Hasan
. al-Bas.rı̄); Tabris
. ı̄, XIX, p. 
(Zayd b. #Alı̄, al-Sādiq
. [reading wa-ruwiya dhālika #an Ja #far b. Muh. ammad]
and others); Ibn al-Jawzı̄, VI, p.  (Abū #Abd al-Rahmān . al-Sulamı̄, Ibn
Jubayr, al-Hasan,
. Qatāda, Abū Ja#far, Ibn Ya#mar, #Ās.im al-Jahdar . ı̄);
Jeffery, “Zaid”, p.  (Zayd b. #Alı̄). Ilāh (for awliyā") does not appear
to be recorded elsewhere as a qirā"a; but cf. Samarqandı̄ (II, p. ),
where the verse is glossed as: “It did not behove us to be chosen (an
nuttakhadha) instead of you as a god (ilāhan) to be worshipped”. Cf. the
grammatical analysis in Ibn Jinnı̄, II, p. , Qurt.ubı̄, XIII, pp. –.
 Fas. l, p. , ll. –. The epistle mentioned here may well be
the one preserved in Bas. ā"ir, pp. –, no. ; towards its end (at
p. ), al-Sādiq
. cites Q :–. The reading of Q : recorded
there differs both from KQ and from the #Uthmānic codex (it has al-
mu"mināt al-ghāfilāt for al-ghāfilāt al-mu"mināt). The qirā"a in the Bas. ā"ir is
 
also attested elsewhere (see Khas.ı̄bı̄, Hidāya, p. , Ibn Bābawayh,

#Ilal, p. , no. ), while that recorded in KQ appears to be unique.
It is not clear whether the correct vocalization in KQ is muh. s. inı̄n (as in
the #Uthmānic codex at Q : and Q :) or muh. s. anı̄n (as read e.g. by
al-A#mash at Q :; see Ibn Khālawayh, p. ). Cf. in general Motzki,
“Muh. s.anāt”.
. . #U: Abū #Abdallāh al-Mufad. dal
Isnād: -M.  . b. #Umar
al-Ju#fı̄ (d. before /–), a Kūfan transmitter from al-Sādiq
. and
al-Kāzim
. (GAS, I, p. ; Halm, “Schatten”, pp. – and passim;
Modarressi, TS, pp. –).
 For al-nabr (said to be synonymous with al-hamz, the glottal stop)
see Lisān, Lane, both s.v. nbr, Wright, I, p.  (nabra). Absence of the
glottal stop was a feature of Qurashı̄ speech (cf. ). Cf. Ibn Bāba-
wayh, Ma#ānı̄, p. , no.  (iyyākum wa-l-nabr fı̄hi ya #nı̄ l-hamz) > al-Hurr .
al-#Āmilı̄, Wasā"il, II/, p. , no. ; Bih. ār, XI, p.  (from al-
Jawharı̄). For a statement in defence of nabr see Ibn Wahb, Jāmi #/#Ulūm,
p.  (fol a ll. –) (Nāfi# b. Abı̄ Nu#aym: sami #tu #Abdallāh b. Yazı̄d
b. Hurmuz yus"al #an al-nabr fı̄ l-qur"ān fa-qāl: in kānat al- #arab tanbiru fa-inna
l-qur"ān ah. aqq an yunbar). Translation: “(Some of) the Qur"ān specialists
pronounce the glottal stop in (reciting) the Qur"ān while (others) do
not” (or: “The Qur"ān specialists do not add [reading: lā yazı̄dūn] the
glottal stop in [reciting] the Qur"ān but suppress it”).
 Mustadrak, XVIII, p. , no. . The view that the .tā"ifa (“par-
ty”) of Q : may refer to a single person is ascribed to various author-
ities, including #Alı̄ (see Tabar . ı̄, XVIII, p.  [al-.tā"ifa rajul … fa-mā
fawqa dhālika]; Ibn al-Ash#ath, Ash #athiyyāt, p. , Nu#mān, Da #ā"im, II,
p. , no.  [al-.tā"ifa min wāh. id ilā #ashara]; Tūs . ı̄, Tahdhı̄b, X, p. ,
no.  [al-.tā"ifa wāh. id] > S. āfı̄, III, p. ), Mujāhid (Ibn Abı̄ Hātim,
. III,
p. , no.  [al-.tā"ifa rajul], Samarqandı̄, II, p. , Tabris . ı̄, XIX,
p. ), Ibrāhı̄m al-Nakha#ı̄ (Tabar . ı̄, XVIII, p. , Tabris
. ı̄, XIX, p. ),
al-Hasan
. al-Bas.rı̄ (Māwardı̄, IV, p. , Tabris . ı̄, XIX, p. ), Ibn #Abbās
(Sarakhsı̄, Us. ūl, I, p. ) and al-Bāqir (Tabris . ı̄, XIX, pp. –). See also
Māturı̄dı̄, VII, p. ; Ibn Shahrāshūb, Mutashābih, II, p. .
 For the first part cf. Tabris . ı̄, XIX, p.  (huwa l-rajul yamshı̄ bi-
sajiyyatihi llatı̄ jubila #alayhā) > S. āfı̄, IV, p. , Burhān, III, p. , no.
, Bih. ār, XXIV, p. , LXIX, p. , Huwayz . ı̄, IV, p. , no. ;
Najafı̄, p. , no.  (ending). Lā tasbiqu yaduhu rijlahu (lit. “his hand
 
did not precede his leg”) may mean: “he walked/acted with gentle
circumspection, not with reckless impetuosity”.
 Fas. l, p. , ll. –, Najafı̄, p. , no. . For this tradition cf.
Qummı̄, II, p.  (li-āl Muh. ammad h. aqqahum) > S. āfı̄, IV, p. , Burhān,
III, p. , no. , Bih. ār, XXIV, p. , no. , Huwayz
. ı̄, IV, p. , no. ,
Fas. l, p. , ll. –; Furāt, I, p. , no.  (āl Muh. ammad h. aqqahum);
Bar-Asher, “Readings”, p. . For this reading of Q : see also Sa#d
b. #Abdallāh, Nāsikh, p.  (al-Bāqir); . The tradition in KQ is cited
(via Najafı̄) in Burhān, III, p. , no.  (but reading fa-lā yasta.tı̄ #ūn sabı̄lan
ilā walāyat #Alı̄). For the ending of the tradition cf. . The word al-sabı̄l
at Q : does not appear to be recorded elsewhere as a qirā"a; it may
be a gloss.
 For this tradition see Ibn al-Juhām . (possibly citing KQ ) > Najafı̄,
pp. –, no.  (isnād: Muhammad . b. Jumhūr < al-Hasan
. b. Mah-.
būb < Abū Ayyūb al-Hadhdhā"
. [corrected by the editor to al-Khazzāz]
< Abū Bas.ı̄r) > Bih. ār, XXIV, p. , no. , Fas. l, p. , ll. –. For
this reading of Q : see Sa#d b. #Abdallāh, Nāsikh, p. ; Qummı̄,
I, p. , II, p.  > S. āfı̄, I, p. , IV, p. , Burhān, III, p. , no. ,
Huwayz
. ı̄, IV, p. , no. ; Tabris
. ı̄, XIX, p.  (as qirā"at ahl al-bayt);
idem, Jawāmi #, II, p.  > Huwayz. ı̄, IV, pp. –, no. ; GdQ, II,
p. ; Kohlberg, “Qur"ān”, p. ; Bar-Asher, “Readings”, p. ; cf.
Goldziher, Richtungen, p. .
Isnād: the emendation of “al-Hadhdhā"”
. to “al-Kharrāz” is based on
several considerations: first, the name Abū Ayyūb al-Hadhdhā" . is not
attested in the Rijāl works (as noted by the editor of Najafı̄, see p. ,
note , p. , note ); second, in the isnād of this tradition as cited in
the Bih. ār the name appears as Abū Ayyūb al-Khazzāz (a variant on
al-Kharrāz, cf. *); third, al-Hasan . b. Mahbūb
. transmitted from Abū
Ayyūb al-Kharrāz (see Najāshı̄, I, p. , no. ; Modarressi, TS, p. ).
 Fas. l, p. , ll. –. The words ya #nı̄ Ruma # may be an interpo-
lation. For the pejorative appellations Zufar and Ruma# as referring
to #Umar see Kohlberg, “Sa . hāba”,
. p. ; Bar-Asher, Scripture, p. .
Al-adlam (or dulām, “the black one”) is another of #Umar’s appellations
(see Mufı̄d, Irshād, p.  [al-dulāma l-adlamā] > Bih. ār, XXI, p. ; Bih. ār,
XXXV, p. , LXVII, p. ; Bar-Asher, Scripture, pp. –). The
reading “Zufar” appears to be attested only in KQ. For the reading al-
thānı̄ see *. For an interpretation of the fulān of the verse as referring
 
to #Umar see Qummı̄, II, p.  > Huwayz . ı̄, IV, pp. –, no. . It is
not clear whether yā laytanı̄ (for yā waylatā laytanı̄) is an otherwise unat-
tested reading of Q : or a copyist’s error (triggered perhaps by the
yā laytanı̄ of the previous verse). See –.
 Fas. l, p. , ll. –. Translation: “The Book (as you have it)
contains a great many changes; how I hope that you will preserve the
knowledge (of these changes [or: of the original text]) in the future—
having been given knowledge of them (or: of it) in the past—so that it
will be possible to distinguish what (in the original text) was an allusion
and what was not”. Here, as often elsewhere, the qawm are the enemies
of #Alı̄ (cf. ); it is they who altered the original “Zufar” to fulān. See
, , .
 Fas. l, p. , ll. –. For this tradition see Ibn al-Juhām . > Najafı̄,
p. , no. , Burhān, III, p. , no. , Bih. ār, XXIV, pp. –, no.
, XXX, p. , no.  (with mus. h. af Fā.tima for mus. h. af #Alı̄; cf. ).
There, however, fulān is replaced not by “Zufar” but by al-thānı̄—
another appellation of #Umar. For this latter reading see Bar-Asher,
“Readings”, p. . See , , .
Isnād: M
. . #U̄: Muhammad . b. #Udhāfir b. #Īsā al-
Sayraf
. ı̄ al-Madā"in ı̄, a Kūfan transmitter from al- Sādiq
. and al-Kāzim. .
His kitāb was transmitted by Muhammad . b. Ismā# ı̄l b. Bazı̄# (Modar-
ressi, TS, pp. –).—J# . M . -T. ̄: unidenti-
fied. He may be a brother of Hamza . b. Muhammad
. al-Tayyār
. al-Kūfı̄,
a transmitter from al-Bāqir and al-Sādiq . (for whom see Quhpā" ı̄, II, pp.
–; Ardabı̄lı̄, I, p. ). Alternatively, “Ja#far” could be a corrup-
tion of “Hamza”.—A
. ̄ -K. . ̄: the reference may be to Abū l-
Khat.t.āb Muhammad
. b. Abı̄ Zaynab al-Asadı̄ (d. ca. /–), the
eponymous founder of the Khat.t.ābiyya (see EI 2, art. “Abu ’l-Khat.t.āb
al-Asadı̄” [B. Lewis]; EIr, art. “Abū’l-Kat.t.āb al-Asadı̄” [A. Sachedina]).
¯
Another person of this kunya is Abū l-Khat.t.āb Zuhar . b. al-Nu#mān al-
Asadı̄, a Kūfan transmitter from al-Sādiq . (Quhpā"ı̄, III, p. ; Ardabı̄lı̄,
I, p. ).
 Fas. l, p. , ll. –. See Najafı̄, pp. –, no.  (reading yā
waylatā laytanı̄ lam attakhidh fulānan khalı̄lan)> Bih. ār, XXX, p. , no. ;
cf. Ibn Mans.ūr al-Yaman, Kashf, p. . Al-awwal and al-thānı̄ are Abū
Bakr and #Umar. See –.
 
 Cf. Furāt, I, p. , no.  (nu.tfa bayd. ā" maknūna) > Bih. ār, XXXV,
pp. –, no. , XLIII, p. , no. ; Ibn al-Juhām . > Najafı̄, p.
, no.  > Burhān, III, p. , no. , Bih. ār, XXXV, pp. –, no.
; Tūs
. ı̄, Amālı̄, II, p.  (khalaqanı̄ nu.tfa bayd. ā" .tayyiba) > Burhān, III, p.
, no. , Bih. ār, XXII, p. , no. , XXXVII, p. , no. ; Bayād. ı̄,
II, pp. –; . See in general Rubin, “Pre-existence”, pp. –;
Amir-Moezzi, Guide divin, pp. – = Divine Guide, pp. –; Bar-
Asher, Scripture, p. ; cf. *.
 This tradition is transmitted on the authority of (i) Ibn Mas#ūd

(Thawrı̄, Tafsı̄r, p. , no. ; Tabar . ı̄, XXIII, p. ; Māturı̄dı̄, VIII,
p. ; Tha#labı̄, VII, p. ; Rāzı̄, XXIV, p. ); (ii) Ibn Mas#ūd and
Ibn #Abbās (Samarqandı̄, II, p. ; Tabris . ı̄, XIX, p. ); (iii) al-Sādiq
.
(Tabris
. ı̄, XXIX, p.  > Bi h
. ār, VII, p. ). Cf. Sijistān ı̄, Gharı̄b, p. ;
Nah. hās,
. Ma#ānı̄, V, pp. –.
 Fas. l, p. , ll. –. For this reading (“and your faithful family
among them”) see Bukhārı̄, S. ah. ı̄h. , III, p.  (Kitāb al-tafsı̄r); Qummı̄, II,
pp. ,  > S. āfı̄, IV, p. , Burhān, III, p. , no. , p. , no. ,
Huwayz
. ı̄, IV, p. , no. ; Ibn Abı̄ Hātim,
. X, p. , no.  (Ibn
#Abbās); Ibn al-Juhām . (al-Bāqir) > Najafı̄, p. , no.  > Burhān, III,
p. , no. , Bih. ār, XXV, p. , no. ; Fākihı̄, Akhbār Makka, II, p. 
(Ibn Mas#ūd); Tha#labı̄ (Ibn Mas#ūd, al-Sādiq) . > Tabris
. ı̄, XIX, pp. –
, Najafı̄, p. , no. , Burhān, III, p. , no.  (missing from the
printed edition of Tha#labı̄); Bar-Asher, “Readings”, pp. , –. It is
not clear whether the last word is al-mukhlis. ı̄n or al-mukhlas. ı̄n. A similar
reading of this verse is wa-rah.taka l-mukhlis. ı̄n/mukhlas. ı̄n; see Furāt, I, p.
, no.  (Ibn Mas#ūd) > Fas. l, p. , ll. – (in some manuscripts
of Furāt wa-rah.taka is followed by minhum); Tabar . ı̄, XIX, p.  (Ibn
#Abbās, #Amr b. Murra al-Jamalı̄ [i.e. Abū #Abdallāh #Amr b. Murra b.
#Abdallāh al-Jamalı̄ al-Kūfı̄ al-A#mā, d. / or /; see Ibn Ha- .
jar, Tahdhı̄b, VIII, pp. –]); Ibn al-Juhām . > Ibn Tāwūs,
. Sa#d, p. 
> Bih. ār, XVIII, p. , no.  (missing from Najafı̄). In a session held in
the presence of al-Ma"mūn, #Alı̄ al-Ridā . is said to have noted that wa-
rah.taka l-mukhlis. ı̄n/mukhlas. ı̄n was the reading of Ubayy and appears in
the codex of Ibn Mas#ūd (Ibn Bābawayh, #Uyūn, I, p. ; idem, Amālı̄,
p.  > S. āfı̄, IV, p. , Burhān, III, pp. –, no. , Fas. l, p. , ll.
–, p. , ll. –, p. , ll. –; Ibn Shu#ba, Tuh. af, pp. –;
Tabar
. ı̄, Bishāra, p. ; Tisdall, p. ). In the version recorded by Ibn
Shu#ba (Tuh. af, p. ), al-Ridā . adds: “when #Uthmān ordered Zayd b.
 
Thābit to collect the Qur"ān he concealed (khanasa) this verse” (meaning

presumably the two additional words). Cf. the reading (fa-in #as. awka) wa-
rah.taka minhum al-mukhlas. ı̄n (thus vocalized by Jeffery) (Q :), which
is ascribed to Ibn Mas#ūd and #Alı̄ (Jeffery, pp. , ).
 Fas. l, p. , ll. –. Cf. .

Isnād: #A -Kı̄ . #A: #Abd al-Karı̄m b. #Amr b. Sāli . h. al-
Khath#amı̄, known as Karrām, a Kūfan transmitter from al-Sādiq . and
al-Kāzim
. (Modarressi, TS, pp. –). He also transmitted from Su-
laymān b. Khālid (e.g. Barqı̄, I, p. , no. , Kulı̄nı̄, II, p. , no. ,
Ibn Bābawayh, Ma#ānı̄, p. , no. ).
 Cf. Qummı̄, II, p.  > S. āfı̄, IV, p. , Burhān, III, p. , no. ;
.
 Cf. Ibn al-Juhām . > Najafı̄, pp. –, no.  > Burhān, III,
p. , no. , Bih. ār, LIII, pp. –, no. , where this figure is
identified as #Alı̄. The final sentence in KQ is not found in Ibn al-
Juhām.
. It is a paraphrase of Q : (partially cited at ) and, taken
together with the beginning of the tradition, is probably an allusion
to the eschatological role of #Alı̄ as “beast of the earth” (dābbat al-
ard. ) (for this role see e.g. Sulaym, Kitāb, p.  > Hill . ı̄, Mukhtas. ar, pp.
– > Bih. ār, LIII, pp. –, no. ; Furāt, II, p. , no. ;
Ibn Shahrāshūb, Manāqib, III, p. ; Najafı̄, pp. –, nos. –).
For another eschatological tradition connected with Q : see Mufı̄d,
Irshād, p.  > Irbilı̄, III, p. , S. āfı̄, IV, p. , Bih. ār, LII, p. , no.
, Huwayz
. ı̄, IV, p. , no. ; Tabris
. ı̄, I #lām, pp. –.
 Mustadrak, XVII, p. , no. . See Mans.ūr, #Iqd, p. ,
citing al-Barqı̄’s al-Tanzı̄l wa-l-tah. rı̄f (isnād: Ibn Jumhūr < Hammād . b.
#Īsā < Har
. ı̄z < al-Sādiq);
. Najaf ı̄, p. , no.  > Burhān, III, p. , no.
. Cf. Qummı̄, II, p.  > Najafı̄, p. , no. , S. āfı̄, IV, p. , Bih. ār,
XXXI, p. , no. ; Ibn Bābawayh, Ma#ānı̄, p. , no.  (innamā hum
qawm tafaqqahū li-ghayr al-dı̄n fa-d. allū wa-ad. allū) > S. āfı̄, IV, p. , Huwayz
. ı̄,
IV, p. , no. ; Tabris
. ı̄, XIX, p.  (from the lost part of #Ayyāsh ı̄:
hum qawm ta #allamū wa-tafaqqahū bi-ghayr #ilm) > S. āfı̄, IV, p. , Huwayz . ı̄,
IV, p. , no. . Translation: “Which poets (shu #arā") have you ever
seen being followed? By shu #arā" He meant (not poets but) legal scholars
who introduce (yush #irūn) falsehood into the hearts of men; these are the
shu #arā" who are being followed”.
 
 The words ilā … al-fi #l do not appear to be recorded elsewhere

as a qirā"a; they may be a gloss. Cf. Qummı̄, II, p.  (… as"aluhu #an
al-māhiyya fa-yujı̄bunı̄ #an al-s. ifāt); Sarakhsı̄, Us. ūl, I, p.  (anā as"aluhu
#an al-māhiyya wa-huwa l-su"āl #an dhāt al-shay" a-jawhar huwa am #arad. wa-
huwa yujı̄bunı̄ #an al-maniyya); Tabris
. ı̄, XIX, p.  (to Q :) (as"aluhu
#an māhiyyat rabb al- #ālamı̄n fa-yujı̄bunı̄ #an ghayr dhālika); Nasafı̄, Tafsı̄r, III,
p.  (… sa"alahu #an al-māhiyya wa-huwa yujı̄bu #an rubūbiyyatihi wa-āthār
s. un #ihi). The word “Mūsā” found in the manuscripts at the beginning of
the tradition may originally have been a marginal note. Translation:
“The only possible answer to his (i.e. Pharaoh’s) question was the
one which Moses gave. It is an answer to a denier. If Pharaoh had
acknowledged God, Moses would have answered him as one answers
someone who acknowledges, and Pharaoh’s question would have been
different from the one that he actually asked”.
 Fas. l, p. , ll. –. For this reading see Qummı̄, II, p. 
(adding: hākadhā wa-llāhi nazalat) > Najafı̄, p. , S. āfı̄, I, p. , IV, p.
, Burhān, III, p. , no. , Bih. ār, XXXI, p. , no. , Huwayz . ı̄, IV,
pp. –, no. ; Tabris
. ı̄, Jawāmi #, II, p.  (citing this as a reading of
al-Sādiq
. and adding: wa-yushbihu an yakūn qirā"atuhu #alā sabı̄l al-ta"wı̄l) >
Huwayz
. ı̄, IV, p. , no. ; Goldziher, Richtungen, p. ; Tisdall, p. 
(without h. aqqahum); Bar-Asher, “Readings”, p. .
 Mustadrak, XIV, p. , no. . For this tradition cf. #Ayyāshı̄,
II, p. , no.  (al-Husayn . b. #Alı̄ b. Yaqt.ı̄n < al-Ridā, . to Q :) >
Burhān, II, p. , no. , Bih. ār, CIV, p. , no. ; Tūs . ı̄, Istibs. ār, III, p.
, no.  (Ahmad . b. Mu hammad
. b. # Īsā < Mūsā b. #Abd al-Malik,
and al-Hasan
. b. #Alı̄ b. Yaqt.ı̄n < Mūsā b. #Abd al-Malik < unidentified
transmitter < al-Ridā, . to Q :). Anal intercourse with women was
reportedly allowed by the Hijāz . ı̄s but proscribed by the #Irāqı̄s (see Ibn
Shādhān, Īd. āh. , p. ). See in general Maghen, Hardship, pp. –. Al-
Sharı̄f al-Murtadā . (Intis. ār, pp. –, Jawābāt, pp. –) maintains
that Imāmı̄ scholars are unanimous in allowing this practice but denies
that Q :– can be cited as a proof text.
Isnād: -H
. . #Aı̄ . Y. ı̄: al-Hasan
. b. #Alı̄ b. Yaqt.ı̄n b. Mūsā,
a Baghdādı̄ client (mawlā) of Banū Asad or Banū Hāshim and a trans-
mitter from al-Kāzim . and al-Ridā . (Quhpā"ı̄, II, pp. –; Ardabı̄lı̄,
I, p. ; Modarressi, TS, p. ). For al-Hasan’s . father see *. For
another example of al-Sayyārı̄ transmitting from al-Hasan . b. #Alı̄ b.
Yaqt.ı̄n see Kulı̄nı̄, I, p. , no.  > Bih. ār, IV, p. ; cf. Khū"ı̄, VI, p.
 
. The name Husayn

. b. #Alı̄ b. Yaqt.ı̄n found in #Ayyāshı̄ (and in Mus-
tadrak) is either an error or a reference to al-Hasan’s
. brother, who was a
transmitter from al-Ridā. (Quhpā"ı̄, II, p. ; Ardabı̄lı̄, I, p. ).
 According to this tradition, before his birth the Prophet wan-
dered through the loins of prophets and believers (for this interpre-
tation of Q : see Rubin, “Pre-existence”, pp. , –). Usu-
ally, prophets and believers are mentioned separately: (i) fı̄ as. lāb al-
nabiyyı̄n/al-anbiyā"; see Sulaym, Kitāb, p. ; Qummı̄, II, p.  > S. āfı̄,
IV, p. , Burhān, III, p. , no. , Bih. ār, IX, p. , no. , XV, p. ,
no. , LXXI, p. , Huwayz . ı̄, IV, p. , no. ; Furāt, I, p. , no.
; Tha#labı̄, VII, p. ; Tabris . ı̄, XIX, p.  > Najafı̄, p. , no.
, S. āfı̄, IV, p. , Bih. ār, XVI, p. , Huwayz
. ı̄, IV, p. , no. . (ii) fı̄
as. lāb al-muwah. h. idı̄n (not al-mu"minı̄n, as in KQ ); see Mufı̄d, Tas. h. ı̄h. , p. ;
Tabris
. ı̄, XIX, p.  > Najafı̄, p. , no. , S. āfı̄, IV, p. , Bih. ār, XVI,
p. . Cf. .
 The reading anzuru . fı̄ kitāb rabbı̄ fa-ātı̄ka is ascribed to #Alı̄ and al-
Rabı̄# b. Khuthaym (Jeffery, pp. , ). Ibn Mas#ūd is the authority
for a similar reading: anzuru . fı̄ kitāb rabbı̄ thumma ātı̄ka (Jeffery, p. ; Abū
#Ubayd, Fad. ā"il, II, p. , no. ). This sentence appears as a gloss on
Q : in Tabar . ı̄, XIX, p.  (from Mujāhid). For al-ism al-a #zam . (“the
Greatest Name of God”) see Amir-Moezzi, Guide divin (= Divine Guide),
index, s.v.; Lassner, Queen of Sheba, pp. –; *. The expression
“every low land was lifted up and every high land was brought down
for him” (fa-rufi #a lahu kull khafd. wa-khufid. a lahu kull raf #; cf. Isaiah :)
is used here to describe the removal of objects that hinder movement
on land. Elsewhere this (or a similar) expression is used to describe
the removal of objects that block one’s vision. See e.g. Ya#qūbı̄, Ta"rı̄kh,
II, p.  (fa-rufi #a li-rasūl allāh kull khafd. wa-khufid. a lahu kull raf # h. attā ra"ā
mas. āri #ahum wa-qāl ra"aytu sarı̄r Ja#far); Ibn Bābawayh, Ikmāl, p.  >
Bih. ār, LII, p. , no.  (idhā tanāhat al-umūr ilā s. āh. ib hādhā l-amr rafa#a
llāh tabāraka wa-ta#ālā lahu kull munkhafad. min al-ard. wa-khafad. a lahu kull
murtafa # minhā h. attā takūn al-dunyā #indahu bi-manzilat rāh. atihi fa-ayyukum law
kānat fı̄ rāh. atihi sha #ra lam yubs. irhā?). See .
 The words anzirnı̄ . h. attā do not appear to be recorded elsewhere

as a reading of Q :. See .
Isnād: Y
. ̄ . #U̄: unidentified.
 
 Fas. l, p. , ll. –. For this tradition cf. Bas. ā"ir, p. , no. 
(from al-Sādiq)
. > S. āfı̄, IV, p. , Bih. ār, XXVII, p. , no. , XCII, p.
, no. , Huwayz
. ı̄, IV, p. , no. ; Mufı̄d, Ikhtis. ās. , p.  (from al-
Sādiq)
. > Bih. ār, XXVII, p. , no. ; Rāwandı̄, Kharā"ij, II, p. , no.
. For the reading wa-ūtı̄nā kull shay" see Jeffery, pp. ,  (al-Rabı̄#
b. Khuthaym, Ubayy). Elsewhere the reading of the #Uthmānic codex
(with min) is retained (see e.g. the traditions cited in Bih. ār, XXVII, pp.
–, nos. , , ).
 Fas. l, p. , ll. –. Cf. Q : (wa-la-qad ātaynā Dāwūd minnā
fad. lan).
 Fas. l, p. , ll. –. In a similar tradition, a man tells al-Sādiq .
that “the majority/the common people/the Sunnı̄s” (al- #āmma) read
taklimuhum, i.e. “it will wound them” (tajrah. uhum). The Imam responds:
“May God wound them (kalamahum allāh) in the Fire of Hell! The text
came down as tukallimuhum, from kalām” (Najafı̄, pp. –, no. ).
See also Qummı̄, II, p.  > Burhān, III, pp. –, no. , Bih. ār, LIII,
pp. –, no. , Huwayz . ı̄, IV, p. , no. ; Tabris
. ı̄, Jawāmi #, II, p.
 > Fas. l, p. , l. . The qirā"a which the Imam upholds is that of
the #Uthmānic codex. For the reading taklimuhum see Farrā", II, p. 
(wa-h. addathanı̄ ba #d. al-muh. addithı̄n annahu qāl tukallimuhum wa-taklimuhum);
Tabar
. ı̄, XX, p. , Nah. hās,. Ma#ānı̄, V, p.  (Abū Zur#a b. #Amr b. Jarı̄r
[i.e. Abū Zur#a b. #Amr/#Umar b. Jarı̄r b. #Abdallāh al-Bajalı̄ al-Kūfı̄;
see Ibn Hajar, . Tahdhı̄b, XII, pp. –]); Ibn Muhakkam,
. III, p. 
(ba#d. uhum); Māturı̄dı̄, VIII, p.  (wa-qad quri"a); Ibn Khālawayh, p. 
(Ibn #Abbās, Abū Zur#a b. #Amr b. Jarı̄r, Mujāhid); Ibn Jinnı̄, II, p. ,
Tabris
. ı̄, XX, p.  (> Fas. l, p. , ll. –) (Ibn #Abbās, Sa#ı̄d b. Jubayr,
Mujāhid, al-Jahdar . ı̄, Abū Zur#a); Samarqandı̄, II, p.  (Abū Zur#a b.
#Umar, Ibn #Abbās); Tha#labı̄, VII, p. , Abū l-Futūh, . VIII, p. 
(Abū Rajā" al-#Ut.āridı̄); Zamakhsharı̄, III, p.  (wa-quri"a taklimuhum,
“it will wound them”, i.e. by branding them); Ibn al-Jawzı̄, VI, p. 
(Ibn Abı̄ #Ubla, al-Jahdar . ı̄); Rāzı̄, XXIV, p. ; #Ukbarı̄, p. ; Abū
Hayyān,
. VII, pp. – (Ibn #Abbās, Mujāhid, Ibn Jubayr, Abū Zur#a,
al-Jahdar
. ı̄, Abū Haywa . [i.e. Abū Haywa
. Shurayh. b. Yazı̄d al-Ha . dram
. ı̄
al-Him
. . sı̄, d. Safar
. /Aug. – Sept. ; see Ibn al-Jazar ı̄, I, p. , no.
], Ibn Abı̄ #Ubla). Cf. *.
 Cf. Qummı̄, II, p.  (al-h. asana wa-llāhi walāyat amı̄r al-mu"minı̄n
wa-l-sayyi"a wa-llāhi #adāwatuhu) > S. āfı̄, IV, p. , Bih. ār, XXXVI, p. ,
 
no.  (… wa-l-sayyi"a wa-llāhi ’ttibā # a#dā"ihi); Kulı̄nı̄, I, p. , no. 

(al-h. asana ma #rifat al-walāya etc.) > S. āfı̄, IV, p. , Huwayz
. ı̄, IV, pp.
–, no. , tr. Amir-Moezzi, “Walāya”, p. ; Ibn al-Juhām .
> Najafı̄, p. , nos. – (al-h. asana walāyat amı̄r al-mu"minı̄n/ #Alı̄) >
Burhān, III, p. , nos. –, Bih. ār, XXIV, pp. –, nos. –. Cf.
.
 For Q : (man jā"a bi-l-h. asana fa-lahu #ashr amthālihā) abrogating
Q : see Qummı̄, I, p.  > S. āfı̄, II, p. . The view that Q :
(see also Q :) (fa-lā yujzā illā mithlahā) abrogates Q : (fa-kubbat
wujūhuhum fı̄ l-nār) does not appear to be recorded elsewhere. For a
different view of the relationship between these two verses see Furāt,
I, pp. –, no. . Cf. .
 The “two terms” (ajalayn) are mentioned in Q :. Cf. Qummı̄,
II, p.  (qultu li-Abı̄ #Abdallāh ayy al-ajalayn qad. ā? qāl atammahumā [read
thus for atammahā] #ashra h. ijaj) > Bih. ār, XIII, p. , no. ; Tabar . ı̄,
XX, p.  (wa-dhukira anna lladhı̄ waffāhu min al-ajalayn atammuhumā wa-
akmaluhumā wa-dhālika l- #ashr al-h. ijaj); Kulı̄nı̄, V, p. , no.  > Burhān,
III, pp. –, no. ; Ibn Bābawayh, Ikmāl, p.  (fa-ruwiya annahu
qad. ā atammahumā); Tabris
. ı̄, XX, p. .
 Cf. Tabar

. ı̄, XX, p. , to Q : (shub #a min .ta#ām, “a quantity
of food with which one is satisfied”). For khayr glossed as food (.ta#ām) see
Barqı̄, II, p. , no.  > Bih. ār, LXVI, p. , no. ; #Ayyāshı̄, II, p.
, no.  > Bih. ār, XIII, pp. –, no. ; Kulı̄nı̄, VI, p. , no. ;
Nu#mān, Da #ā"im, II, p. , no. .
 Cf. Qummı̄, II, p.  > Bih. ār, XIII, pp. –, no. ; Tabar . ı̄,
XX, p. ; Tha#labı̄, Qis. as. , p. , tr. Brinner, Lives, p.  (a somewhat
different story); Rāwandı̄, Qis. as. , p. ; Qurt.ubı̄, XIII, p.  (all to
Q :). In all of these accounts, Moses uses a rod ( #as. an), not a leaf.
The verb naza#a may here mean “to be in heat” (cf. Lisān, s.v. nz #). Cf.
Genesis :– (history of Jacob and Laban).
 For the first part of the paragraph see Najafı̄ (citing the Tafsı̄r ahl
al-bayt), p. , no.  (isnād: ba#d. as. h. ābinā #an Sa #ı̄d b. al-Kha.t.tāb h. adı̄than
yarfa #uhu ilā Abı̄ #Abdallāh) > Burhān, III, p. , no. , Bih. ār, XXVI, pp.
–, no. . For the second part see Najafı̄, p. , no.  > Burhān,
III, p. , no. , Bih. ār, XXVI, p. , no. , #Āmilı̄, Mir"āt, p. . The
 
message implicit in this reading of Q : (perhaps the second wa-mā

of this verse should likewise be read a-wa-mā) is that Muhammad . was
present with Moses (when the latter was told that Joshua would be his
successor, as maintained in some traditions). According to the statement
cited from al-Sādiq’s
. epistle, wherever the Prophet was present, so was
#Alı̄. This ties in with the motif of the pre-existence of Muhammad .
and the Imams; see Rubin, “Pre-existence”, pp. –; Amir-Moezzi,
Guide divin, pp. – = Divine Guide, pp. –; Bar-Asher, Scripture, pp.
–; cf. *. For the ending cf. Bas. ā"ir, p. , no. ; , ,
–.
Isnād: S#ı̄/S# (in Najafı̄: Sa#ı̄d b. al-Khat.t.āb): unidentified.
 Najafı̄, p. , no. . The words fa-qāl bal hiya āyāt bayyināt are
missing both from the printed edition of Ta"wı̄l al-āyāt and from the
sources that cite this work; see al-Hurr . al-#Āmilı̄, Ithbāt, VII, p. ,
no. , Burhān, III, p. , no. , Bih. ār, XXIII, p. , no. . For
the reading bal hiya see Jeffery, pp. ,  (Ibn Mas#ūd, al-Rabı̄# b.
Khuthaym); Farrā", II, p.  (Ibn Mas#ūd; al-Farrā" explains that hiya
refers to the verses of the Qur"ān); Tha#labı̄, VII, p.  (Ibn Mas#ūd,
Ibn al-Samayfi#); Ibn #At.iyya, IV, p. , Abū l-Futūh, . IX, p.  (Ibn
Mas#ūd); Qurt.ubı̄, XIII, p.  (citing al-Farrā"). Some scholars glossed
the sentence bal huwa āyāt bayyināt of Q : as bal hiya āyāt wād. ih. āt
(Tūs
. ı̄, VIII, p. ). See further Bas. ā"ir, pp. – (bāb fı̄ l-a"imma
ūtū l- #ilm wa-uthbita dhālika fı̄ s. udūrihim) > Bih. ār, XXIII, pp. –,
nos. –; Kulı̄nı̄, I, pp. –, nos. – > S. āfı̄, IV, p. , Burhān,
III, pp. –, nos. –; Nu#mān, Ikhtilāf, p. ; #Imād al-Dı̄n, #Uyūn,
p. . For the question about the qā"im see Kulı̄nı̄, I, p. , no. ; Tūs . ı̄,
Ghayba, p. , no. .
 The fı̄hā presumably refers to the s. udūr al- #ālamı̄n of Q :.
 See Najafı̄, p. , no.  > Burhān, III, pp. –, no. , Bih. ār,
XXXII, p. , no. . Al-Najafı̄ states that in interpreting the spider
as al-Humayrā"
. (i.e. #Ā"isha), this tradition provides the inner meaning
(bā.tin) of the verse. He goes on to explain that just as the spider is a
frail being whose home is the frailest and most useless of homes, so
too is al-Humayrā",
. who used her frail reasoning and poor judgment in
opposing her master (i.e. #Alı̄) to construct a frail home (presumably the
opposition to #Alı̄). This home will be not only useless but will in fact
bring harm upon her in this world and the next. Ka-mathal #ankabūt in
 
mss. L and T is not attested elsewhere. It is not clear whether this is a

scribal error or a qirā"a.
 Cf. Ibn al-Juhām . > Najafı̄, p. , no.  > Bahrān . ı̄, Mah. ajja,
p. , Burhān, III, p. , no. , Bih. ār XXXI, p. , no. , where
this qirā"a is glossed as follows: “The Rūm (that is, the Umayyads)
have been victorious in the nearer land, and they, after their victory,
will be defeated … (when the Qā"im rises)”. For this reading see also
Jeffery, p.  (#Alı̄, Ibn #Umar, Mujāhid, al-Sādiq);
. Tha#labı̄, VII, p. 
(#Abdallāh b. #Amr, Abū Sa#ı̄d al-Khudrı̄, al-Hasan . [possibly al-Bas.rı̄],
#Īsā b. #Umar); Abū Hayyān,
. VII, p.  (#Alı̄, Abū Sa#ı̄d al-Khudrı̄,
Ibn #Abbās, Ibn #Umar, Mu#āwiya b. Qurra [i.e. Abū Iyās Mu#āwiya b.
Qurra b. Iyās b. Hilāl al-Bas.rı̄, d. /–; see Ibn Hajar, . Tahdhı̄b,
X, pp. –], al-Hasan);. it is said to be Syrian (see Qur t
. ı̄, XIV,
ub
p. ). See the discussion in Goldziher, Richtungen, pp. –; Blachère,
Introduction, p. ; Paret, Kommentar, p. . The reading ghalabat is
ascribed to Ibn #Umar (see Tabar . ı̄, XXI, p. , Nah. hās, . Ma#ānı̄, V, p.
), to the Prophet, to #Alı̄ (see Ibn Khālawayh, p. ), to Abū #Amr
(see Māwardı̄, IV, p. ), to Abū Sa#ı̄d (i.e. al-Khudrı̄) (see Tabar . ı̄,
XXI, p. , Ibn Abı̄ Hātim, . IX, p. , no.  > Suyūt.ı̄, Durr, V,
p. ) and to others (see Tirmidhı̄, S. ah. ı̄h. , XI, p. , Ibn #At.iyya, IV, p.
, Qurt.ubı̄, XIV, p. ), but is rejected by Abū l-Dardā" (as cited in Ibn
Wahb, Jāmi #/#Ulūm, p.  [fol a ll. –]), by al-Tabar . ı̄ (XXI, p. )
and by al-Tūs
. ı̄ (VIII, p. ). #Abd al-Rahmān . b. Ghanm is reported
to have asked the Companion Mu#ādh b. Jabal whether the correct
reading was ghulibat or ghalabat; Mu#ādh told him that the Prophet had
recited the word to him (aqra"anı̄) as ghulibat (Hākim, . Mustadrak, II, p.
, no. ; cf.  ). Sa-yughlabūn is ascribed to #Alı̄, to Ibn #Umar
*
and to Mu#āwiya b. Qurra (Ibn Khālawayh, p. ). See , 
 Cf. Ibn al-Juhām . > Najafı̄, p. , no.  > Burhān, III, p. ,
no. , Bih. ār, XXXI, p. , no. . For the claim that the Umayyads
are descended from the Rūm (Byzantines) see Kūfı̄, Istighātha, p. 
(to Q :–) > S. āfı̄, IV, p.  (where the Istighātha is wrongly ascribed
to Ibn Mı̄tham/Maytham). Elsewhere, Umayya is said to have been a
Byzantine slave whom #Abd Shams falsely acknowledged as his son (fa-
’stalh. aqahu #Abd Shams wa-nasabahu ilayhi/ilā nafsihi); in fact, the Umay-
yads are not members of the Quraysh by descent (laysū min s. amı̄m
Quraysh). This report is reproduced by al-Majlisı̄ in two places in his
Bih. ār. In the first (XXXI, p. ), he cites it from the Ilzām al-nawās. ib (a
 
work attributed inter alia to #Alı̄ b. Mūsā Ibn Tāwūs

. [d. /];
see Dharı̄ #a, II, pp. –, no. ); in the second (XXXIII, p.
), his source is an epistle on the imamate (risāla fı̄ l-imāma) by an
unidentified Imāmı̄ author. For istilh. āq see in general Landau-Tasseron,
“Genealogical Claims”, pp. –, –. See , .
Isnād: S#ı̄ . J̄:
. Sa#ı̄d b. Janāh. al-Azdı̄, of Kūfan origin, a
resident of Baghdād and a transmitter from al-Kāzim . and al-Ridā
.
(Quhpā"ı̄, III, p. ; Ardabı̄lı̄, I, p. ). His brother Abū #Āmir b.
Janāh. was a transmitter from al-Kāzim. (Ardabı̄lı̄, II, p. ).
 See , .
 Fas. l, p. , ll. –. For this reading see Jeffery, pp. , 
(Ubayy, al-Sādiq,
. Ibn Qays). It is not ascribed elsewhere to al-Zuhrı̄
(d. /; see for him EI 2, art. “al-Zuhrı̄” [M. Lecker]; for al-Zuhrı̄’s
readings see Blachère, Introduction, p. , note ). The reading #alayhi
hayyin in ms. M conforms to that of Ibn Mas#ūd (see Jeffery, p. ; Abū
Hayyān,
. VII, p. ; cf. Q :, ). Al-Tabar. ı̄ (XXI, p. ), al-Sijistānı̄
(Gharı̄b, p. ), al-Samarqandı̄ (III, p. ), Ibn Abı̄ Zamanı̄n (II, p. ),
al-Tha#labı̄ (VII, p. ) and al-Tabris
. ı̄ (XXI, p. ) cite hayyin #alayhi as
a gloss on ahwan #alayhi. Translation: “I said: ‘al-Zuhrı̄ read: “then He
creates it a second time and it is easy for Him”’. He (i.e. the Imam)
said: ‘it is indeed easy for Him (and the reading should therefore be
hayyin and not ahwan [“easier”]); the (correct) reading is as he said’”.
See .
Isnād: Ibn Asbāt. (d. ca. /) could not have transmitted from
al-Bāqir; he did however transmit from al-Jawād, who is also known as
Abū Ja#far (see e.g. Kulı̄nı̄, V, p. , no. ). For the Imam to be al-Bāqir,
a missing link after Ibn Asbāt. would have to be assumed.
 Fas. l, p. , ll. –. Cf. Karājakı̄, II, p.  (ahwan is glossed as
hayyin, “because no one thing is easier for God than another”). See
.
 Fas. l, p. , ll. –. A number of commentators gloss yastakhi-

fannaka as yastafizannaka (Nah. hās,
. Ma#ānı̄, V, p. ; Tūs
. ı̄, VIII, p. ;
Māwardı̄, IV, p. ; Tabris
. ı̄, XXI, p. ; Ibn al-Jawzı̄, VI, p. 
[from al-Zajjāj]; Lisān, s.v. khff [from al-Zajjāj]; Qurt.ubı̄, XIV, p. ).
Both verbs mean “to unsettle”, “to excite to unsteadiness”. Yu"minūn (for
yūqinūn) in the four manuscripts of KQ is probably a scribal error: there
 
are seventeen attestations of (wa/fa-) lladhı̄na lā yu"minūn as against a sin-

gle attestation of alladhı̄na lā yūqinūn.
 Fas. l, p. , ll. –. For the reading fāraqū see Ibn Mujāhid,
p. , Samarqandı̄, III, p. , Tūs . ı̄, VIII, p. , Māwardı̄, IV, p.
, Tabris
. ı̄, XXI, p. , Abū l-Futūh,
. IX, p.  (Hamza . and al-
Kisā"ı̄); Qurt.ubı̄, XIV, p.  (#Alı̄, Hamza,. al-Kisā"ı̄); S. āfı̄, IV, p. .
The reading fāraqū (for farraqū) is also attested for Q :; see e.g. Ibn
Wahb, Jāmi #/#Ulūm, p.  (fol b ll. –) (#Alı̄); Ibn Ja#d, Musnad, II, p.
, no.  (#Alı̄), p. , no.  (#Alı̄), p. , no.  (Ibn Mas#ūd);
#Ayyāshı̄, I, p. , no.  (Kulayb al-Saydāw. ı̄ < al-Sādiq)
. (as a reading
of #Alı̄) > Bih. ār, IX, p. , no. , XXXI, pp. –, no. ; Tabar . ı̄,
VIII, p.  (#Alı̄); Ibn Mujāhid, p.  (Hamza . and al-Kisā"ı̄); Qurt.ubı̄,
VII, p.  (#Alı̄, Hamza,
. al-Kisā"ı̄). Cf. Qummı̄, I, p.  (farraqū glossed
as fāraqū) > Bih. ār, IX, p. , no. , LXXII, p. , no. , Huwayz . ı̄, I,
pp. –, nos. –. The word ah. zāban/ad. rāban appears to have
originated as a marginal gloss on shiya #an (cf. Tabar . ı̄, XXI, pp. , ,
where shiya #an is glossed as ah. zāban). The letters h-m found in the four
manuscripts of KQ (and in Fas. l) may be an error for #-m, a common
abbreviation of #alayhi l-salām (cf. *).
 Al-Sādiq’s
. reading is reported to have been razaqnāhum min al-
qur"ān (Jeffery, p. ). For this tradition cf. Tabar. ı̄, XXI, p. , Tabris
. ı̄,
XXI, p.  (tatajāfā junūbuhum #an al-mad. āji # [“their sides shun their
couches”] explained as staying up at night to pray [qiyām al-layl]);
Nah. hās,
. Ma #ānı̄, V, p.  (yus. allūna fı̄ jawf al-layl). The suffix pronoun
in yatlūnahu presumably refers to the Qur"ān (cf. Q :); perhaps this
word should be emended to yus. allūn (see e.g. Samarqandı̄, III, p. ).
 Fas. l, p. , ll. –. Midāduhu is one of the readings ascribed
to Ubayy (see Jeffery, p. ) and to al-Sādiq . (see Jeffery, p. ; Ibn
Jinnı̄, II, pp. ,  [glossing midād as “ink”]; Ibn #At.iyya, IV, p. 
[glossing midād as a mas. dar (“increase”)]; Tabris
. ı̄, XXI, p.  > S. āfı̄, IV,
p. , Burhān, III, p. , no. , Huwayz
. ı̄, IV, p. , no. , Fas. l, p. ,
l. ; Qurt.ubı̄, XIV, p. ; Abū Hayyān,
. VII, p. ).
 Fas. l, p. , ll. –. The message here and at – is
that the original Sūrat al-ahzāb
. was considerably longer than what
we have today. It is not clear whether the information provided in
the various accounts is to be regarded as consistent, or whether each
 
account preserves a different view on the topic. Assuming the former,

the following picture emerges: the original Sūrat al-ahzāb . was two
and two-third times longer than Sūrat al-baqara as we know it today
(). It equalled in length the original Sūrat al-baqara, which was
longer than what we have of it today (). Since the original Sūrat al-
ahzāb
. consisted of  verses (), the original Sūrat al-baqara must
likewise have consisted of about this number of verses. This picture
might resolve an apparent contradiction between two statements found
in other sources: the first, put in #Umar’s mouth, is that Sūrat al-baqara
and Sūrat al-ahzāb
. were once of equal length (inna l-ah. zāb kānat ta#dilu
sūrat al-baqara; see Sulaym, Kitāb, p. ; Tabris . ı̄, Ih. tijāj, p.  > S. āfı̄,
I, p. ; similarly Tūs. ı̄, I, p. , Tabris
. ı̄, I, p. ; cf. Suyūt.ı̄, Durr,
V, p. ); the second, on the authority of al-Sādiq, . is that Sūrat al-
ahzāb
. was once longer than Sūrat al-baqara (Ibn Bābawayh, Thawāb,
p.  > Burhān, III, p. , no. , Huwayz . ı̄, IV, p. , no. ). The
former statement could be interpreted as referring to the original text
of the two Sūras and the latter, as referring to the original Sūrat al-
ahzāb
. as compared to the existing text of Sūrat al-baqara. Cf. accounts
stating that Sūrat al-ahzāb
. was once as long as, or longer than, Sūrat
al-baqara (Shahrastānı̄, Mafātı̄h. , p.  [Ubayy]; Ibn al-Jawzı̄, Nawāsikh,
p.  [Ubayy, Mujāhid]; Suyūt.ı̄, Durr, V, pp. ,  [Ubayy, #Ikrima]);
#Ā"isha’s statement that during the Prophet’s lifetime Sūrat al-ahzāb .
consisted of two hundred verses (Abū #Ubayd, Fad. ā"il, II, p. , no.
, tr. Jeffery, “Abū #Ubaid”, p. ; Suyūt.ı̄, Durr, V, p. ); the claim
that the original Sūrat al-ahzāb
. was twice as long as it is in its present
form (d. i #f mā hiya) (Ibn Shādhān, Īd. āh. , p. ); or the claim that it
included three hundred verses (Shahrastānı̄, Mafātı̄h. , p. ). See further
Modarressi, “Debates”, pp. –, ; Rubin, “Firāsh”, p. . Cf. ,
.
 Fas. l, p. , ll. –. Cf. , –.

Isnād: -Q̄ -I̄ı̄: the reference may be to either of the
following: (i) Abū l-Qāsim al-Iyādı̄, who is known from a single isnād in
Mufı̄d, Ikhtis. ās. , p.  > Bih. ār, XXII, p. , no.  (Abū l-Qāsim al-Iyādı̄
< Hishām b. Sālim < al-Sādiq); . (ii) al-Qāsim b. Ismā#ı̄l al-Anbārı̄, who
appears in a number of isnāds in Kulı̄nı̄ and elsewhere (Khū"ı̄, XV, p. ,
no. ). This latter identification is based on the assumption that “al-
Iyādı̄” is a corruption of “al-Anbārı̄”. For an example of a corruption in
the opposite direction see Khū"ı̄, VIII, pp. –, no.  (biography
of Zāfir b. #Abdallāh al-Iyādı̄).
 
 Fas. l, p. , l. –p. , l. . The beginning of this tradition is

cited in Modarressi, “Debates”, p. , note . Cf. , , ,
.
. . M
. . #Aı̄: perhaps the reference is to Abū
l-Hasan
. Ahmad
. b. Mu hammad
. b. #Alı̄ b. #Umar b. Rabāh. al-Qallā"
al-Sawwāq, whose great-grandfather #Umar was a transmitter from
al-Sādiq
. and al-Kāzim
. (Quhpā"ı̄, I, p. ; Ardabı̄lı̄, I, pp. –).—
I Aı̄ #U̄: Abū Muhammad
. al-Hasan
. b. #Alı̄ b. Abı̄ #Uthmān,
known as Sajjāda, a Kūfan transmitter from al-Jawād and al-Hādı̄;
accused of extremism (ghuluww) (Quhpā"ı̄, II, pp. –; Ardabı̄lı̄, I,
pp. –; Modarressi, Crisis, p. , note ).
 Fas. l, p. , ll. –. For the “stoning verse” (āyat al-rajm) being
included in Sūrat al-ahzāb. see e.g. Abū #Ubayd, Fad. ā"il, II, pp. –
, no. , tr. Jeffery, “Abū #Ubaid”, p. ; Bayhaqı̄, Sunan, VIII, p.
 (Ubayy on Sūrat al-ahzāb: . la-qad ra"aytuhā wa-innahā la-ta#dilu sūrat
al-baqara wa-inna fı̄hā: al-shaykh wa-l-shaykha idhā zanayā fa-’rjumūhumā l-
battata nakālan min allāh wa-llāh #azı̄z h. akı̄m), cited in Burton, Collection,
p. ; Shahrastānı̄, Mafātı̄h. , p. ; Ibn al-Jawzı̄, Nawāsikh, pp. –;
Suyūt.ı̄, Durr, V, pp. , . For the different versions of āyat al-rajm
see Sa#d b. #Abdallāh, Nāsikh, p.  and the other sources cited in Fas. l,
pp. –; Ibn al-#Atā"iqı̄, Nāsikh, p. ; in general the discussion in
GdQ, I, pp. –; Wansbrough, Quranic Studies, pp. , –, ;
Burton, Collection, pp. –, – and index, s.v. “stoning penalty”;
Modarressi, “Debates”, pp. –; Brunner, Koranfälschung, p. ; Gilliot,
“Travail”, pp. –; EQ, art. “Stoning” (Dmitri V. Frolov); Introduc-
tion, p. . Cf. –, .
Isnād: #Ī̄ . A#: #Īsā b. A#yan al-Jarı̄rı̄/Jurayrı̄ al-Asadı̄, a Kūfan
. (Quhpā"ı̄, IV, p. ; Ardabı̄lı̄, I, p. ).
 The pronominal suffix in #anhu may refer to Sayf. Cf. –
.
 For this reading see Jeffery, p.  (Ubayy, Abū #Imrān, Mu-
#ādh).
 Fas. l, p. , l. . For this reading see GdQ, III, p. , Zamakh-
sharı̄, III, p.  (Ibn Mas#ūd); Jeffery, pp. , , , , , 
(Ibn Mas#ūd, Ubayy, Ibn #Abbās, #Ikrima, Mujāhid, al-Rabı̄# b. Khuth-
aym); Farrā", II, p.  (Ibn Mas#ūd, Ubayy) > Ibn Tāwūs,
. Sa#d, p. ;
 
Bas. ā"ir, p. , no. ; Sa#d b. #Abdallāh, Nāsikh, p. ; Qummı̄, I, p. ,
II, p.  > S. āfı̄, IV, p. , Burhān, III, p. , no. , Bih. ār, XXVII, p.
, no. , XXXVI, p. , no. , Huwayz . ı̄, IV, p. , no. ; Furāt, I, p.
, no. ; #Ayyāshı̄, I, p. , no.  (Mu#ādh b. Kathı̄r < al-Sādiq); .
Māturı̄dı̄, VIII, p.  (Ubayy, Ibn Mas#ūd, Ibn #Abbās); Samarqandı̄,
III, p.  (Ubayy); Tha#labı̄, VIII, p.  (the codex of Ubayy); Tūs . ı̄,
Tahdhı̄b, IV, p. , no. ; Tabris . ı̄, XXI, p.  (Ibn Mas#ūd, Ubayy,
Ibn #Abbās, al-Bāqir, al-Sādiq)
. > Bih. ār, XVI, p. , Huwayz . ı̄, IV, p.
, no. ; Ibn al-Jawzı̄, VI, p.  (Mujāhid, perhaps as a gloss); Hill . ı̄,
Mukhtas. ar, p. ; Abū Hayyān,
. VII, p.  (the codex of Ubayy and the
reading of Ibn Mas#ūd); Bih. ār, LXXIV, p.  (qirā"at ahl al-bayt); #Āmilı̄,
Mir"āt, p.  (fı̄ qur"ān ahl al-bayt). Cf. Mujāhid, Tafsı̄r, p.  (huwa ab
lahum as a gloss).
Isnād: J# . M: . there are a number of transmitters of
this name, and it is not clear which of them is meant.—-M̄"ı̄:
there are a number of transmitters from al-Sādiq . having this nisba,
including Jarrāh. al-Madā"inı̄ (Modarressi, TS, p. ), Abū Muham- .
mad Murāzim b. Hak . ı̄m al-Madā"in ı̄ and his brother Had
. ı̄d (Modar-
ressi, TS, p. ).
 Fas. l, p. , ll. –. See .
 Fas. l, p. , ll. –. This qirā"a is related to accounts according
to which #Alı̄ killed the Qurashı̄ leader #Amr b. #Abd Wadd in single
combat, thereby bringing about the defeat of the unbelievers at the
Battle of the Trench (yawm al-khandaq/al-ah. zāb) in the year / (see
e.g. Tabar
. ı̄, Ta"rı̄kh, first series, pp. –; Mufı̄d, Irshād, pp. –;
Tabris
. ı̄, I #lām, pp. , –). The reading wa-kafā llāh al-mu"minı̄n al-
qitāl bi- #Alı̄ (or bi- #Alı̄ b. Abı̄ Tālib)
. is ascribed to Ibn Mas#ūd (see Jeffery, p.
; Ibn al-Juhām . > Najafı̄, pp. –, nos. – > Fas. l, p. , ll. –
; Mufı̄d, Irshād, p.  > Bih. ār, XX, pp. –, no. , Fas. l, p. ,
ll. –; Tūs . ı̄, VIII, p. ; Haskān
. ı̄, II, pp. –, nos. –; Tabris
. ı̄,
XXI, p.  > Bih. ār, XX, p. , XXXIX, p. , Huwayz . ı̄, IV, p. ,
no. ; Fattāl, Rawd. a, p. ; Ganjı̄, Kifāya, p. ; Shādhān, Fad. ā"il, p.
 > Bih. ār, XXXVI, p. , no. ; Hill . ı̄, Nahj, p. ; Irbilı̄, I, p. ;
Suyūt.ı̄, Durr, V, p. ; Modarressi, “Debates”, p. , note , p. ).
It is rejected by al-Qurt.ubı̄ (I, p. ). Cf. Qummı̄, Tafsı̄r, II, p.  >
Huwayz
. ı̄, IV, p. , no. . In addition to this reading of Q :, the
Shı̄#ı̄ reading of Q :– (see ) is also cited as an instance of the
“wondrous things” (a#ājı̄b) of the Qur"ān (see Najafı̄, p. , no.  >
 
Burhān, IV, p. , no. , Bih. ār, XXIV, p. , no. ). This may refer
to the fact that in both readings #Alı̄ is mentioned by name. See .
 For the story of Fāt.ima’s bowl (jafna) see Furāt, I, pp. –, no.
; #Ayyāshı̄, I, pp. –, no.  (Sayf < Najm < al-Bāqir, to Q :)
> Burhān, I, p. , no. , Bih. ār, XIV, pp. –, no. , XLIII, p. ,
no. ; Ibn Hamza,
. Thāqib, pp. –, no. ; Rāwandı̄, Kharā"ij, II,
pp. –, no.  > Bih. ār, XLIII, p. , no. ; Ibn Tāwūs,
. Sa#d, pp.
–. The tradition in KQ appears to be unique in stating that the
bowl was mentioned in the original Sūrat al-ahzāb.
.
 Fas. l, p. , ll. –, Najafı̄, p. , no. . For this reading see
Qummı̄, II, p. , tr. Amir-Moezzi, “Walāya”, p. ; Kulı̄nı̄, I, p. ,
no.  (fı̄ walāyat #Alı̄ wa [walāyat] al-a"imma min ba #dihi … hākadhā nazalat)
> Ibn Shahrāshūb, Manāqib, III, p.  (> Burhān, III, p. , nos. –,
Bih. ār, XXXV, p. , no. ), S. āfı̄, IV, p. , Huwayz
. ı̄, IV, p. , no.
, cited in Amir-Moezzi, Guide divin, p. , with note  = Divine
Guide, p. ; Bar-Asher, “Readings”, p. .
 Fas. l, p. , ll. –. Cf. Qummı̄, II, p.  (lā tu"dhū rasūl allāh
fı̄ #Alı̄ wa-l-a"imma kamā ādhaw Mūsā fa-barra"ahu llāh mimmā qālū) > Bih. ār,
XXIII, p. , no. , Huwayz. ı̄, IV, p. , no. , Fas. l, p. , ll. –
; Kulı̄nı̄, I, p. , no.  (wa-mā kāna lakum an tu"dhū rasūl allāh fı̄ #Alı̄
wa-l-a"imma ka-lladhı̄na ādhaw Mūsā fa-barra"ahu llāh mimmā qālū) > Najafı̄,
p. , no. , Huwayz
. ı̄, IV, p. , no. . Al-Majlisı̄ provides two
alternative explanations for the traditions cited in Qummı̄ and Kulı̄nı̄:
(i) they reproduce the reading of the Imams; (ii) they comprise the gist
of two verses: Q : and : (Bih. ār, XXIII, p. ).
 Fas. l, p. , ll. –. Various sources, both Sunnı̄ and Shı̄#ı̄, cite this
passage (or a variant thereof) as an example of a verse which formed
part of the original Qur"ān but which was later lost. For a survey of
the most important Sunnı̄ sources see GdQ, I, pp. –; Modarressi,
“Debates”, p. ; and particularly Gilliot, “Verset”. The question as
to where in the original text this verse belonged was given different
answers: (i) Abū Mūsā al-Ash#arı̄ is reported to have declared that this
was the only verse he retained from a Sūra which equalled Sūrat barā"a
(Sūra ) in length and severity (shidda, i.e. towards the unbelievers?); he
had been made to forget all other verses of this Sūra (unsı̄tuhā) (Suyūt.ı̄,
Durr, I, p.  and the sources cited therein; see also Ibn Shādhān, Īd. āh. ,
 
pp. – [from Abū Mūsā al-Ash#arı̄]; Ibn al-#Atā"iqı̄, Nāsikh, p. 

[from Anas]; the sources cited in Gilliot, “Verset”, pp. – [§ ]; cf.
Abū #Ubayd, Fad. ā"il, II, pp. –, no. , tr. Jeffery, “Abū #Ubaid”,
pp. –; Ibn al-Jawzı̄, Nawāsikh, p. ; GdQ, I, pp. –); (ii) Ubayy
is reported to have cited it as a continuation of Q : (Jeffery, pp. ,
; Gilliot, “Verset”, p.  [§ ]; cf. Tabar . ı̄, XXX, p. , Qurt.ubı̄,
XX, p. , both to Q :–); (iii) the verse is reported to have formed
part of Sūrat al-bayyina (Sūra ) (see GdQ, I, p. ; Gilliot, “Verset”,
p.  [§ ]) or (iv) of Sūrat al-ahzāb . (Sūra ). This view is only attested
in KQ. It is cited by Modarressi (“Debates”, p. ) and, via the Fas. l,
by Jalāl al-Dı̄n al-Husayn. ı̄ al-Urmawı̄ in a note to Ibn Shādhān, Īd. āh. ,
pp. –. Other sources merely state that the passage was found in
the Qur"ān but was then raised back into Heaven; see e.g. Tabar . ı̄, I,
p. , Tūs. ı̄, I, p. , Tabris
. ı̄, I, p.  (all to Q :, citing Abū
Mūsā al-Ash#arı̄); Ibn Abı̄ l-Had . ı̄d, Sharh. , XVII, p.  (wa-hādhā min al-
qur"ān alladhı̄ rufi #a wa-nusikhat tilāwatuhu), XX, p.  (wa-kāna fı̄ l-qur"ān
āya unzilat thumma rufi #at). Not all agreed that the passage in question
once formed part of the Qur"ān; some regarded it as a saying of the
Prophet, while others were uncertain as to whether it was a h. adı̄th, a
h. adı̄th qudsı̄ or part of the Qur"ānic revelation (for details see Gilliot,
“Verset”, pp. – [§ ],  [§ ], – [§ ]). Cf. Muranyi, in Ibn
Wahb, Jāmi #/#Ulūm, pp. , –. See also Introduction, p. .
 Cf. Qummı̄, II, p.  (wa-sallimū taslı̄man ya #nı̄ sallimū lahu bi-l-
walāya wa-bi-mā jā"a bihi) > S. āfı̄, IV, p. , Burhān, III, p. , no. ,
Huwayz
. ı̄, IV, p. , no. ; Tabris. ı̄, Ih. tijāj, p.  > Burhān, III, p.
, no.  (#Alı̄ declares that s. allū #alayhi is the zāhir . of this verse, and
sallimū taslı̄man is the bā.tin which he explains as sallimū li-man was. s. āhu
wa-’stakhlafahu wa-fad. d. alahu #alaykum wa-mā #ahida bihi ilayhi taslı̄man). See
in general EI 2, art. “Hudjdja”
. (in Shı̄#ı̄ terminology) (M.G.S. Hodgson);
EIr, art. “Hojjat”
. (Maria Dakake).
Title Although Sūrat al-malā"ika (i.e. Sūra ) is mentioned in the title,
no verses from it are cited in this chapter.
 Fas. l, p. , ll. –. (i) For the reading tabayyanat al-ins anna l-
jinn recorded in mss. L and B see Jeffery, p.  (Ibn #Abbās [according
to some authorities]); Abū #Ubayd, Fad. ā"il, II, p. , no.  (#Ikrima);
Ibn Jinnı̄, II, p.  (the codex of Ibn Mas#ūd); Ibn al-Nadı̄m, Fihrist,
p.  (Ibn Shanabūdh); Tisdall, p. . See also Ibn Bābawayh, #Ilal, p.
 
, no. , idem, #Uyūn, I, p. , both > Bih. ār, XIV, pp. –, no.
, LXIII, p. , no. , Huwayz . ı̄, IV, p. , nos. – (al-Sādiq . cites
the reading of the #Uthmānic codex and adds: wa-mā nazalat hādhihi
l-āya hākadhā wa-innamā nazalat: fa-lammā kharra tabayyanat al-ins anna l-
jinn etc.). (ii) A different qirā"a is: fa-lammā kharra tabayyanat al-ins an law
kāna l-jinn ya #lamūn etc. See Jeffery, pp.  (Ubayy [according to some
authorities]),  (Ibn #Abbās [according to some authorities]); #Abd al-
Razzāq, Tafsı̄r, II, p.  (citing “a certain reading” [ba#d. al-h. urūf ]); Sa#d
b. #Abdallāh, Nāsikh, p.  > Fas. l, p. , ll. – (al-Sādiq); . Qummı̄,
I, p.  > S. āfı̄, IV, p. , Bih. ār, LXIII, p. , no. ; Nah. hās, . Ma #ānı̄,
V, p.  (the codex of Ibn Mas#ūd); Tha#labı̄, VIII, p.  (Ibn Mas#ūd);
Tūs
. ı̄, VIII, p.  (qirā"at ahl al-bayt); Qurt.ubı̄, XIV, p. , Suyūt.ı̄, Durr,
V, p.  (Ibn #Abbās). Ibn Jinnı̄ (II, p. ) and al-Tabris . ı̄ (XXII, p.
 > S. āfı̄, IV, p. ) give tabayyanat al-ins as the reading of Ibn #Abbās,
al-Da. h. hāk,
. #Alı̄ Zayn al-#Ābidı̄n and al-Sādiq;
. this could refer to either
(i) or (ii). Abū Hayyān
. (VII, pp. –) refers to a reading ascribed to
Ibn #Abbās, Ibn Mas#ūd, Ubayy, #Alı̄ b. al-Hasan . (read: al-Husayn)
. and
al-Da h
. .. hāk, but does not reproduce it, in keeping with his practice of
not citing qirā"āt which deviate substantially from the generally accepted
readings (ad. ribu #an dhikrihā s. afh. an #alā #ādatinā fı̄ tark naql al-shādhdh alladhı̄
yukhālif al-sawād mukhālafa kathı̄ra). Mss. M and T reproduce the text of
the #Uthmānic codex.
 Judging by similar accounts, the underlying notion is that Shı̄#ı̄

scholars (= quran zāhira)
. are the intermediaries between the Shı̄#ı̄s and
the Imams (= al-qurā llatı̄ bāraknā fı̄hā). Cf. Ibn Bābawayh, Imāma, p. ,
no. ; Ibn al-Juhām. > Najafı̄, pp. –, no.  > Burhān, III, p. ,
no. , Bih. ār, XXIV, p. , no. ; Ibn Bābawayh, Ikmāl, pp. – >
Burhān, III, p. , no. , Bih. ār, LIII, pp. –, no. , Huwayz . ı̄, IV,
p. , no. ; Tūs
. ı̄, Ghayba, pp. –, no.  > al-Hurr . al-#Āmilı̄,
Wasā"il, IX/, p. , no. , Bahrān . ı̄, Mah. ajja, p. , Burhān, III, p.
, no. , Bih. ār, LI, p. , no. ; Tabris
. ı̄, I #lām, p. ; Tabris
p.  > al-Hurr. al-#Āmilı̄, Wasā"il, IX/, p. , no. ; Dharı̄ #a, VI,
p. . Cf. in general Kohlberg, “Community”, passim.
 Al-Bāqir’s qirā"a of the verb included in this verse does not appear
to be recorded elsewhere. The text of KQ it is unhelpful, since the
manuscripts are unvocalized and record two different roots: fz # and
frgh. In addition to the fuzzi #a of the #Uthmānic codex, the following
readings are attested: (i) fazza #a (Ibn #Abbās [see Nah. hās,
. Ma#ānı̄, V,
 
p. ; Qurt.ubı̄, XIV, p. ]; Ibn #Āmir [see Ibn Mujāhid, p. ,
Samarqandı̄, III, p. ]; Ibn #Āmir and Ya#qūb [see Tha#labı̄, VIII, p.
, Tabris
. ı̄, XXII, p. , Abū l-Futūh,
. IX, p. ]); (ii) fuzi #a (Hasan
. al-
Bas.rı̄ [according to some authorities] and Qatāda [see Tabris . ı̄, XXII,
p.  and (for al-Hasan . alone) Qurt.ubı̄, XIV, p. , Abū Hayyān,.
VII, p. ]); (iii) furigha (Zayd b. #Alı̄ [see Jeffery, “Zaid b. #Alı̄”, p.
]; Hasan
. al-Bas.rı̄ [according to some authorities; see Tabar
. ı̄, XXII,
p. , Ahwāzı̄, Bas. rı̄, p. , Abū l-Futūh,
. IX, p. ]; Hasan
. al-Bas.rı̄
and Qatāda [see Qurt.ubı̄, XIV, p. ]); (iv) furrigha (Ibn Mas#ūd [see
Māturı̄dı̄, VIII, p. ]; al-Hasan
. al-Bas.rı̄ [see Nah. hās,
. Ma #ānı̄, V, p.
]; #Abdallāh b. #Umar and others [see Abū Hayyān, . VII, p. ];
see also Ibn Qutayba, Mushkil, pp. , ); (v) farragha (Hasan . al-Bas.rı̄
[see Qurt.ubı̄, XIV, p. ]; an unidentified reader or readers [see
Zamakhsharı̄, III, p. ]).
 Fas. l, p. , ll. –. Al-Nūrı̄ regards the words ni #mat allāh as
a qirā"a (rather than a gloss). Such a reading does not appear to be
recorded elsewhere. The manuscripts record two different readings
of the final verb: (i) nujāzı̄ (the reading of Hamza, . al-Kisā"ı̄, #Ās.im
in the transmission of Haf . s.); (ii) yujāzā (the reading of the remaining
Seven Readers; see Ibn Mujāhid, pp. –; Ibn Ghalbūn, II, p.
; Samarqandı̄, III, p. ; Tha#labı̄, VIII, p. ; Tabris . ı̄, XXII, p.
; Abū l-Futūh, . IX, pp. –; Abū Hayyān,
. VII, p. ; Zarkashı̄,
I, p. ; cf. Ibn Qutayba, Mushkil, p. ; Tabar . ı̄, XXII, p. ; Ibn
Khālawayh, Hujja,
. p. ). For a longer version of this tradition (with
the same isnād and with the verse as in the #Uthmānic codex) see Kulı̄nı̄,
VIII, pp. –, no. ; see also idem, II, p. , no.  (on the
authority of al-Sādiq).
.
Isnād: Jı̄ . S. ̄:. Jamı̄l b. Sāli. h. al-Asadı̄, a Kūfan transmitter
from al-Sādiq
. and al-Kā zim.
. The Qumm ı̄ version of his kitāb was trans-
mitted by Hasan
. b. Ma hbūb
. (Kohlberg, “U s.ūl”, p. ; Modarressi, TS,
pp. –). The isnād Ibn Mahbūb . < Jamı̄l b. Sāli. h. < Sadı̄r/Sudayr
< al-Bāqir is attested in Kulı̄nı̄, VIII, p. , no. .—Sı̄/S:
Abū l-Fadl . Sadı̄r/Sudayr b. Hak . ı̄m/Hukaym
. al-Sayraf
. ı̄, a Kūfan trans-
mitter from Zayn al-#Ābidı̄n, al-Bāqir and al-Sādiq . (Quhpā" ı̄, III, pp.
–; Ardabı̄lı̄, I, pp. –; van Ess, TG, I, pp. –).
 The words wa-innakum la-fı̄ d. alāl do not appear to be recorded

elsewhere as a qirā"a, but they (or words to this effect) appear as an
exegetical gloss on Q : (see Farrā", II, p.  [wa-antum fı̄ d. alāl
 
mubı̄n]; Abū #Ubayda, Majāz, II, p.  [innakum fı̄ d. alāl mubı̄n]; Tabar
. ı̄,
XXII, p.  [from #Ikrima and Ziyād]; Ibn al-Jawzı̄, VI, p.  [from
Abū #Ubayda]; Ibn Kathı̄r, Tafsı̄r, III, p.  [from #Ikrima and Ziyād b.
Abı̄ Maryam]).
 Cf. Qummı̄, II, p.  > Najafı̄, p. , no.  (> Burhān, III, p.
, no. , Bih. ār, XXXVII, p. , no. ), Huwayz
. ı̄, IV, p. , no. ;
Ibn al-Juhām. > Najafı̄, pp. –, no.  > al-Hurr. al-#Āmilı̄, Ithbāt,
III, p. , no. , Burhān, III, p. , no. , Bih. ār, XXXVII, pp. –
, no. ; * (for awqafa); in general EI 2, art. “Ghadı̄r Khumm”
(L. Veccia Vaglieri). Translation: “The Messenger of God appointed
him (i.e. #Alı̄) (lit. “caused him to stand”) (as their master), and the latter
(i.e. #Alı̄) will (in turn) appoint someone similar (as their master)”. Cf.
*.
 Cf. Ibn al-Juhām . > Najafı̄, p. , no.  > Burhān, III, pp. –
, no. , Bih. ār, LII, pp. –, no. .
Title As noted in ms. M, there is a citation from Sūrat al-malā"ika (i.e.

Sūra ) at the end of the chapter. Another citation from this Sūra is
found at .
 Fas. l, p. , ll. –. For the reading lā mustaqarra lahā (“[the sun
runs on] having no resting place”) see Jeffery, pp. , , , , ,
, ,  (Ibn Mas#ūd, Ubayy, Ibn #Abbās, #Ikrima, #At.ā" b. Abı̄ Ra-
bāh,
. al-Rabı̄# b. Khuthaym, al-Sādiq, . #Alı̄); Farrā", II, p.  (giving both
lā mustaqarra and lā mustaqarrun); Abū #Ubayd, Fad. ā"il, II, pp. –,
no. , Nah. hās,. Ma#ānı̄, V, p. , Samarqandı̄, III, p.  (Ibn #Abbās);
Ibn Qutayba, Mushkil, p.  (ba#d. al-salaf ); Ibn Muhakkam, . III, pp.
–, Māwardı̄, V, p.  (#Ikrima < Ibn #Abbās); Māturı̄dı̄, VIII, p.
 (fı̄ ba #d. al-h. urūf ); Ibn Khālawayh, p.  (the Prophet, Ibn Mas#ūd,
Ibn #Abbās, #Ikrima); Tha#labı̄, VIII, p.  (Ibn #Abbās, Ibn Mas#ūd);
Zamakhsharı̄, III, p.  (Ibn Mas#ūd); Tabris . ı̄, XXIII, p.  (> S. āfı̄,
IV, p. , Huwayz
. ı̄, IV, p. , no. ), Abū Hayyān, . VII, p.  (#Alı̄
b. al-Husayn,
. al-Bāqir, al- Sādiq,
. Ibn #Abbās, Ibn Mas#ūd, #Ikrima, #At.ā"
b. Abı̄ Rabāh, . Ibn Ab ı̄ #Ubla [not in Tabris
. ı̄]); Abū l-Futū h,
. IX, p.
 (Ibn Mas#ūd, #Amr b. Dı̄nār, Ibn #Abbās); Ibn al-Jawzı̄, VI, p. 
(Ibn Mas#ūd, #Ikrima, #Alı̄ b. al-Husayn, . al-Kisā"ı̄ in the transmission
of al-Shayzarı̄ [i.e. Abū Mūsā #Īsā b. Sulaymān al-Hijāz . ı̄ al-Shayzarı̄
al-Hanaf
. ı̄; see Ibn al-Jazar ı̄, I, pp. –, no. ]). See *.
 
Isnād: M̄̄ . F̄: a person of this name is reported to have

transmitted from Ibn Abı̄ #Umayr (Tūs . ı̄, Rijāl, p. , no. ). Perhaps
the correct form of the name is Muhammad. b. Mūsā (b. al-Hasan)
. b.
Furāt, as in the version recorded in Ibn Bābawayh’s Ma#ānı̄ (see *).
Muhammad
. b. Mūsā was a transmitter from al-Hādı̄ and al-#Askarı̄
(Quhpā"ı̄, VI, p. ); he is probably the same person as the member of
the Banū Furāt who was the first of the family to hold an important
administrative office under the #Abbāsid caliphs (see EI 2, art. “Ibn
al-Furāt” [D. Sourdel]).—Y#̄ . Yı̄ . M/M -
H. ̄ı̄: in the version recorded in Ibn Bābawayh’s Ma#ānı̄, the name
appears as Ya#qūb b. Suwayd b. Mazyad al-Hārith. ı̄. No man of either
name has been identified.
 See #Ayyāshı̄, II, p. , no.  (Jābir b. Yazı̄d < al-Bāqir) >
Burhān, II, p. , no. , Bih. ār, XXXVII, p. ; Kulı̄nı̄, I, p. , no. 
> Huwayz
. ı̄, II, p. , no. ; Ibn Bābawayh, #Ilal, p. , no.  (isnād:
… al-Hasan
. b. Khurradādh/Khurrazād < Muhammad . b. Mūsā b. al-
Furāt < Ya#qūb b. Suwayd < [Abū] Ja#far [i.e. al-Bāqir]); idem, Ma#ānı̄,
p. , no.  (isnād: … al-Hasan
. b. Khurradādh < Muhammad . b. Mūsā
b. al-Furāt < Ya#qūb b. Suwayd b. Mazyad al-Hārith . ı̄ < #Amr b. Sha-
mir < Jābir b. Yazı̄d < al-Bāqir), both > Bih. ār, XXXVII, p. , no. ,
Huwayz
. ı̄, II, p. , no. ; Hill
. ı̄, Mukhtas. ar, p. . For the alleged der-
ivation of amı̄r from the root myr see also Bas. ā"ir, p. , no.  > Bih. ār,
XXXVII, p. , no. ; Tūs . ı̄, Amālı̄, II, p.  > Bih. ār, XXXV, p. ;
Ibn Shahrāshūb, Manāqib, II, p.  (the Prophet tells #Alı̄: anta wa-llāhi
amı̄ruhum tamı̄ruhum min #ilmika fa-yamtārūn) > Bih. ār, XXXV, p. , no.
; Ibn Shahrāshūb, Manāqib, III, p. . In the four manuscripts of KQ,
paragraphs  and  appear as a continuous text; yet it seems best
to treat each paragraph as an independent unit: as can be seen from
the references given here, the text of  is cited elsewhere separately;
furthermore, each paragraph deals with a different subject matter.
 Translation: “‘God holds the heavens and the earth, lest they
move’ (Q :). He (i.e. the Imam) said: ‘had they moved they would
have become feeble, and had they become feeble they would not have
equalled (in worth) a gnat’s wing in His kingdom’”.
 Translation: “Someone said to Ja#far al-Sādiq:

. ‘(They claim that
the moon never entirely disappears: they say that) they continue to see
the waning crescent until it is replaced by the waxing crescent’. The
 
Imam said: ‘They are lying: the moon is covered until nothing remains
of it (i.e. it disappears from our vision completely at the end of the
month, reading yuh. jar or yuh. ajjar), and then it reappears’”. It is not clear
who the people are who made the claim which the Imam rejected.
 This tradition may be a gloss on Q :. Cf. *.
 Mustadrak, XII, pp. –, no. . Cf. As. l Ja #far b. Muh. ammad
. d. ramı̄, p. ; Kulı̄nı̄, II, p. , no.  > al-Hurr
al-Ha . al-#Āmilı̄, Wasā"il,
II/, p. , no. , Bih. ār, VII, p. , no. ; Ibn Bābawayh, Faqı̄h,
IV, p. , no. ; idem, Amālı̄, p.  > Bih. ār, LXXI, p. , no. ,
LXXVII, pp. –, no. ; Fattāl, Rawd. a, p. ; Ibn Tāwūs, . Falāh. ,
p.  > Bih. ār, LXXXVI, p. , no.  (al-Bāqir: mā min yawm ya"tı̄ #alā
’bn Ādam illā qāl dhālika l-yawm: anā yawm jadı̄d wa-anā #alayka shahı̄d fa-
’f#al fiyya khayran ashhad laka bihi yawm al-qiyāma fa-innaka lan tarānı̄ ba#dahu
abadan); Ibn Tāwūs,
. Muh. āsaba, p.  > al-Hurr
. al-#Āmilı̄, Wasā"il, VI/,
p. , no. , Bih. ār, VII, p. , no. . This tradition may be a
gloss on Q :. Cf. *.
 Cf. the reading a-fa-lā ta#qilūn ascribed to Ubayy and al-Rabı̄# b.
Khuthaym (Jeffery, pp. , ).
 Fas. l, p. , l. –p. , l. . Wa-mimmā ya"kulūn could be re-

garded as preceding the words wa-mimmā lā ya #lamūn (Q :) or as
replacing them; the former appears more likely. Translation: “(Glory
be to Him who created all the pairs), of that which the earth grows,
and of themselves, and of that which they eat (i.e. animals)”.
 Fas. l, p. , ll. –. For this reading cf. Tisdall, p. : “… and
what there is behind you of the favour of the Tāghūts, . and seek not
unto them in the lower (worldly) life, that perchance ye may obtain
mercy”. The Arabic text which Tisdall translated presumably included
the words fa-lā tabtaghūhum (for tattabi #ūhum) fı̄ l-dunyā.
 Fas. l, p. , ll. –. Cf. Qummı̄, II, p.  (to Q :): wa-yaqūlūn
yā Muh. ammad matā hādhā l-wa#d in kuntum s. ādiqı̄n.
 Fas. l, p. , ll. –. Cf. the reading ascribed to Ubayy: bi-mā
kuntum takfurūn fı̄ l-dunyā (Jeffery, p. ). The bihā tukadhdhibūn of the
manuscripts is presumably the result of a conflation with Q :.
 
 Cf. Furāt, I, pp. –, no.  (Zayd b. #Alı̄: fa-mathal alladhı̄na
dhakarahum allāh fı̄ hādhihi l-āya mathal #Alı̄ wa-l-Hasan
. wa-l-Husayn);
. Nu#-
mān, Sharh. , II, p. , no.  (Zayd b. #Alı̄: mathaluhum fı̄ hādhihi l-āya
[printed: al-umma] mathal #Alı̄ wa-l-Hasan
. wa-l-Husayn).
.
 Fas. l, p. , l. . For the reading sa-naktubu see As. l Ja #far b.
Muh. ammad al-Ha . d. ramı̄, p.  (Jābir al-Ju#fı̄ < al-Sādiq);
. Kulı̄nı̄, II, pp.
–, no.  (Abū Bas.ı̄r < al-Bāqir) > Burhān, IV, p. , no. , Bih. ār,
LXXIII, p. , no. , Huwayz . ı̄, IV, p. , no. , Fas. l, p. , ll. –.
In other accounts, the imām mubı̄n of Q : is said to be #Alı̄, who was
given knowledge of all things (see Ibn al-Juhām . > Najafı̄, p. , no. 
> Burhān, IV, pp. –, no. , Bih. ār, XXIV, p. , no. ; Ibn Bābawayh,
Amālı̄, p. ; idem, Ma#ānı̄, p.  > Najafı̄, pp. –, no. , Burhān,
IV, p. , no. , Bih. ār, XXXV, pp. –, no. ; Ibn Jabr, Nahj, pp. –
; Shādhān, Fad. ā"il, p. ; Mans.ūr, #Iqd, pp. –, citing al-Barqı̄’s
al-Tanzı̄l wa-l-tah. rı̄f ; Bursı̄, Mashāriq, p. ; Bayād. ı̄, I, p. ); .
 Mustadrak, XIV, p. , no. . Cf. Qummı̄, II, p.  (wa-
l-mut #a min dhālika) > S. āfı̄, IV, p. , Burhān, III, p. , no. , Bih. ār,
LXXI, p. , CIII, p. , no. , Huwayz . ı̄, IV, pp. –, no. . See
*, .
 The Umayyad governor al-Hajjāj . b. Yūsuf (d. /) (see EI 2,

art. “al-Hadjdjādj
. b. Yūsuf ” [A. Dietrich], Introduction, pp. –) is
credited with introducing the camel-borne litter (mah. mil, pl. mah. āmil);
see Mubarrad, Kāmil, I, p.  (wa-l-mah. āmil innamā awwal mani ’ttakh-
adhahā l-Hajjāj)
. > Suyūt.ı̄, Wasā"il, p.  (but with the formulation: awwal
mani ’ttakhadha l-mah. āmil al-Hajjāj);
. Wāsit.ı̄, Ta"rı̄kh Wāsi.t, pp. – ( #Abd
al-Hamı̄d
. [i.e. b. Bayān] qāl sami #tu abı̄ yaqūl awwal man #amila l-mah. āmil
bi-l- #Irāq al-Hajjāj);
. Fākihı̄, Akhbār Makka, I, p.  (Sufyān: awwal mani
’ttakhadha l-mah. āmil al-Hajjāj),
. III, p.  (awwal man h. ajja fı̄ l-mah. āmil al-
Hajjāj
. b. Yūsuf ); Yāqūt, Buldān, V, p. ; Lane, s.v. mah. mil. KQ appears
to be the only source in which al-Hajjāj’s . mah. āmil are adduced as an
example of God’s mercy mentioned in Q :.
 Fas. l, p. , ll. –. See , .

Isnād: A̄ (…) -Kı̄: there are various transmitters from al-Sādiq
.
with this nisba. None seems to have transmitted to Shu#ayb al-#Aqarqūfı̄.
 
 Fas. l, p. , ll. –. For this reading see Jeffery, pp. , , ,
 (Ibn Mas#ūd, #Alı̄, Ibn #Abbās, al-Sādiq);
. Nah. hās,
. Ma#ānı̄, VI, p. ,
Ibn Khālawayh, p. , Samarqandı̄, III, p. , Tha#labı̄, VIII, p. 
(Ibn Mas#ūd); Zamakhsharı̄, III, p.  (without attribution); Tabris . ı̄,
XXIII, p.  (#Alı̄, Ibn Mas#ūd, Ibn #Abbās, Mujāhid, al-Da . .. hhāk, al-
A#mash, al-Sādiq)
. > S. āfı̄, IV, p. , Fas. l, p. , ll. –, p. , ll. –;
Ibn al-Jawzı̄, VI, p.  (#Alı̄, Ibn Mas#ūd, Ibn #Abbās, al-Hasan, . Sa#ı̄d
b. Jubayr, al-A#mash, Ibn Abı̄ #Ubla); Qurt.ubı̄, XV, p.  (Ibn Mas#ūd,
Ibn #Abbās, #Alı̄).
Isnād: #A -R . ̄ . H. ̄: Abū l-Qāsim #Abd al-Rahmān .
b. Hammād
. al-Kūfı̄, author of a kitāb which was transmitted by Mu-
hammad
. al-Barqı̄ (Quhpā"ı̄, IV, p. ; Ardabı̄lı̄, I, pp. –).—Z̄
-Qı̄/-Kı̄: Abū l-Fadl . Ziyād b. Marwān al-Anbārı̄ al-Qandı̄
(the confectioner), a transmitter from al-Sādiq . and al-Kāzim . and a
leader of the Wāqifa (Kohlberg, “Us.ūl”, p. ; Modarressi, TS, pp.
–). In the manuscripts his nisba appears as al-Kindı̄, but it is
likely that al-Qandı̄ is meant: thus a tradition in praise of Humrān . b.
A#yan is cited in Kishshı̄ (p. ) with the isnād Muhammad . b. # Īsā <
Ziyād al-Kindı̄ < al-Sādiq;
. in some manuscripts of Kishsh ı̄, however,
the name is al-Qandı̄ (Kishshı̄, p. , note ). The same tradition
appears in Mufı̄d, Ikhtis. ās. , p.  with the isnād Muhammad . b. #Īsā
b. #Ubayd < Ziyād b. Marwān al-Qandı̄ < al-Sādiq. . Ziyād al-Qand ı̄
transmitted from #Abdallāh b. Sinān (Ardabı̄lı̄, I, p. , Khū"ı̄, VIII,
p. ) and transmitted to #Abd al-Rahmān . b. Hammād
. (Ardabı̄lı̄, I, p.
).
 Fas. l, p. , ll. –. For this reading see Jeffery, pp. , 
(Ubayy, al-Sādiq);
. Ibn Jinnı̄, II, p. , Tabris
. ı̄, XXIII, p.  (> S. āfı̄, IV,
p. , Burhān, IV, p. , no. , Huwayz
. ı̄, IV, p. , no. , Fas. l, p. ,
l. ), Abū Hayyān,
. VII, p. , Tha#ālibı̄, V, p.  (all from al-Sādiq).
.
 Fas. l, p. , ll. –. See , .
 Jeffery (p. ), Ibn Khālawayh (p. ), Tha#labı̄ (VIII, p. )
and Ibn #At.iyya (IV, p. ) record a qirā"a of #Alı̄ which was added at
the end of the Sūra (i.e. as a continuation of Q :, or as a separate
verse). They reproduce this reading as follows: qad (Ibn #At.iyya: wa-
. (“I
qul) ādhantukum bi-adhānat al-mursalı̄n la-tus"alunna #an al-naba" al- #azı̄m
inform you of what the messengers know: you will be asked about the
mighty tiding”) (cf. Q :). According to Ibn #At.iyya (IV, p. ), this
 
was also the reading in the codex of Ibn Mas#ūd, but with #an hādhā
l-naba" al- #azı̄m.
. A similar passage is included in an epistle which the
Prophet is said to have sent to Aktham b. Sayf . ı̄ (for whom see the
article in EI 2 [M.J. Kister]): ādhantukum/addabtukum bi-adhānat/bi-ādāb
al-mursalı̄n wa-la-tus"alunna #an al-naba" al- #azı̄m. wa-la-ta #lamunna naba"ahu
ba#da h. ı̄n (Karājakı̄, II, p.  > Bih. ār, XXII, p. , no. ).
 This tradition forms part of a discussion among exegetes on

whether the piercing flame kills the eavesdropping devils or merely
injures them (see e.g. Tabar. ı̄, XIV, pp. , , Tabris
. ı̄, XIV, p. ,
Qurt.ubı̄, X, p. , all to Q :). Cf. .
 Mustadrak, IV, p. , no. . For the beginning cf. . When
Juwayriya b. Asmā" accused al-Sādiq . of committing errors in his speech
(talh. anu fı̄ kalāmika) the Imam is said to have retorted: da#nā min sahakika
(reading thus for nahyika) hādhā “enough of this useless chatter/hot air
(lit. “dust-raising wind”) of yours” (Kishshı̄, p. ). The ending appears
as a Prophetic tradition in Ibn Idrı̄s, Sarā"ir, III, p.  (< Kitāb Ja #far
b. Muh. ammad b. Sinān al-Dihqān) > al-Hurr . al-#Āmilı̄, Wasā"il, VI/,
p. , no.  (with al-Hurr . al-#Āmilı̄’s comment: hādhā laysa fı̄hi
dhamm li-l-nah. w bal li-l-inhimāk fı̄hi), Bih. ār, I, pp. – (with al-Majlisı̄’s
explication on p. ). A similar sentiment is voiced by an anonymous
authority (ba#d. al-salaf ): “(the study of) grammar removes humbleness
from the heart” (al-nah. w yudhhibu l-khushū# min al-qalb) (Makkı̄, Qūt, I, p.
, cited by Goldziher, “Stellung”, pp. –, note ). As Goldziher
observes, such pronouncements reflect a belief in pious circles that
philologists are haughty and arrogant pedants. See further *.
Isnād: J . A̄": al-Sādiq
. accused him of zandaqa; he was
put to death by order of Hārūn al-Rashı̄d (r. –/–) (Kish-
shı̄, p. ). Al-Tustarı̄ (Rijāl, II, pp. –, no. ) identifies him
as Juwayriya b. Asmā" b. #Ubayd b. Mukhāriq al-Duba# . ı̄ (d. /–
); he often appears in Sunnı̄ sources, where he is usually described
as a reliable transmitter (see Mizzı̄, V, pp. –, no.  and the
references given by the editor; Ibn Hajar, . Tahdhı̄b, II, pp. –). In
these sources there is no mention of the manner of his death.
 Najafı̄, p. , no. . See al-Hurr. al-#Āmilı̄, Ithbāt, VII, p. , no.
, Bih. ār, XXIV, p. , no.  (from Najafı̄).
 
 Fas. l, p. , ll. –. For this reading see Jeffery, p.  (Ubayy,
Ibn Qays). Fı̄ s. udūr alladhı̄na ūtū l- #ilm is attested in Q :.
Isnād: M:
. he is probably Muhammad . b. Sulaymān al-Day-
lamı̄ (see *).
 Cf. Rāzı̄, I, p.  (man arāda an yatalaffaza . bi-l-d. amma fa-innahu lā
budda lahu min d. amm shafatayhi awwalan thumma raf #ihimā thāniyan). In the
#Uthmānic codex, sukhriyyan occurs once (Q :) and sikhriyyan twice
(Q :, :). Al-Sādiq’s
. reading does not appear to be recorded
elsewhere. The vocalization given here evidently reproduces his qirā"a
of Q :, but not necessarily of the two other verses in which this
word is attested. For the reading sukhriyyan at Q : see also Jeffery,
p.  (Ibn Mas#ūd); Ibn Mujāhid, p. , Samarqandı̄, III, p. ,
Tūs
. ı̄, VIII, p.  (Nāfi#, Hamza,
. al-Kisā"ı̄); Zamakhsharı̄, III, p. 
(without attribution); Tha#labı̄, VII, p. , Tabris . ı̄, XXIII, p.  (the
Medinese and Kūfans except #Ās.im); Qurt.ubı̄, XV, p.  (Abū Ja#far,
Nāfi#, Shayba [i.e. the Successor Shayba b. Nis.āh. b. Sirjis b. Ya#qūb
al-Madanı̄, d. /– or /–; see Ibn al-Jazarı̄, I, pp.
–, no. , Ibn Hajar, . Tahdhı̄b, IV, pp. –], al-Mufad. dal, .
Hubayra [i.e. Abū #Umar Hubayra b. Muhammad . al-Tammār al-
Abrash al-Baghdādı̄, a transmitter from Haf . s.; see Ibn al-Jazarı̄, II,
p. , no. ], Yahyā,. al-A#mash, Hamza,
. al-Kisā"ı̄); Abū Hayyān,
.
VII, p. ; S. āfı̄, IV, p. . The reading sukhriyyan at Q : was
adopted by all Seven Readers (though others read sikhriyyan; see Ibn
Khālawayh, p.  [Ibn Muhay . s.in, Ibn Abı̄ Laylā, #Amr b. Maymūn
(i.e. the Successor Abū #Abdallāh #Amr b. Maymūn al-Awdı̄ al-Kūfı̄, d.
ca. /–; see Ibn al-Jazarı̄, I, p. , no. )]; Tha#labı̄, VII,
p. , Ahwāzı̄, Ibn Muh. ays. in, p.  [Ibn Muhay . s.in]). For the reading
sukhriyyan at Q : see Jeffery, p.  (Ibn Mas#ūd); Tabar . ı̄, XVIII, p.
 (most Medinese and Kūfans); Ibn Mujāhid, p. , Qurt.ubı̄, XII, p.
 (Nāfi#, Hamza,
. al-Kisā"ı̄); Tha#labı̄, VII, p. , Tabris
. ı̄, XIX, p. 
(the Medinese and Kūfans except #Ās.im).
 Fas. l, p. , ll. –. The vocalization a #.tih (with hā" al-sakt; cf.
Wright, I, pp.  [note], ) is conjectural. It is supported by the
reading a#.ti (exhibiting the regular imperative form), attested as a qirā"a
of #Alı̄ (see Bas. ā"ir, p. , no.  > Bih. ār, XXIV, pp. –, no. ,
XXV, pp. –, no. ; Kulı̄nı̄, I, pp. –, no.  > Huwayz . ı̄,
III, pp. –, no. , IV, p. , no. ). Al-Majlisı̄ suggests that
in the reading fa-’mnun aw a #.ti, umnun should be understood as “cut
 
off/withhold” or “decrease” (Bih. ār, XXV, p. ; cf. Lisān, s.v. mnn). Fa-
’mnun aw a #.ti(h) could thus be rendered as: “Withhold (your knowledge
from the uninitiated) or bestow (it on the initiated)”. See ; cf. ,
.
Isnād: F
. -A#: Abū Muhammad . Fudayl
. b. #Uthmān al-
Anbārı̄ al-A#war, a Kūfan transmitter from al-Bāqir and al-Sādiq . (Mo-
darressi, TS, p. ).—A̄ #U -H . ̄": Abū #Ubayda Ziyād
b. #Īsā al-Hadhdhā"
. (d. in or before /), a Kūfan transmitter from
. (Modarressi, TS, pp. –), and a transmitter
to Fudayl. al-A#war (e.g. Bas. ā"ir, p. , nos. , , p. , no. ).
 Fas. l, p. , l. . Translation: “He (i.e. al-Sādiq)

. added (in explica-
tion of fa-’mnun aw a #.tih): ‘God ordered (the Imams) to withhold (knowl-
edge from the uninitiated); He said: “bestow (knowledge) with restric-
tions or without restrictions”’”. See ; cf. , .
 Fas. l, p. , l. –p. , l. . For this reading (as qirā"at #Alı̄) see
Bas. ā"ir, p. , no.  > Fas. l, p. , ll. – (in the version cited in Fas. l,
#Alı̄’s reading is a#.tih); Mufı̄d, Ikhtis. ās. , p. . See ; cf. , .
 Fas. l, p. , ll. –. See ; cf. , .
Isnād: cf. *.
 Cf. Bas. ā"ir, p. , no.  > Bih. ār, XLVII, p. , no. , LXVIII, p.
, no. , Huwayz
. ı̄, IV, p. , no. ; Qummı̄, II, p.  > S. āfı̄, IV, p.
, Bih. ār, XXX, p. , no. , XXXI, p. , no. , LXVIII, p. ,
no. ; Furāt, II, p. , no. ; Kulı̄nı̄, VIII, p. , no.  (toward the
end) > Najafı̄, p. , no. , Burhān, IV, pp. –, no. , Bih. ār, VIII,
pp. –, no. , LXVIII, p. , no. ; Nu#mān, Da#ā"im, I, p. ;
idem, Sharh. , III, p. , no. ; Ibn Bābawayh, Fad. ā"il, p.  (> Bih. ār,
VII, p. , no. ) > Najafı̄, p. , no.  > Bih. ār, XXIV, p. , no. ;
Mufı̄d, Ikhtis. ās. , p.  > Bih. ār, XLVII, p. , no. ; Tabar
. ı̄, Dalā"il, p.
; Rāwandı̄, Kharā"ij, II, p. , no. ; Shādhān, Fad. ā"il, p. ; #Imād
al-Dı̄n, #Uyūn, pp. , .
 Cf. the gloss h. ı̄n lā manās. (Qurt.ubı̄, XV, p. , Abū Hayyān,
. VII,
p. ). For manās. as firār (escape) see e.g. Muqātil, III, p. , Tabar
. ı̄,
XXIII, pp. , , Sijistānı̄, Gharı̄b, p. , Samarqandı̄, III, p. ,
Qurt.ubı̄, XV, p.  (all to Q :). For lāta see WKAS, II, part , pp.
b–b.
 
 For an explication of qi.t.t as kitāb see Muqātil, III, p. ; Samar-
qandı̄, III, pp. –; Tha#labı̄, VIII, p. ; Tūs . ı̄, VIII, p. ;
Tabris
. ı̄, XXIII, p.  (the unbelievers from Quraysh, mocking the
Prophet, ask him to hurry and bring them the books which they will
read in the hereafter); Suyūt.ı̄, Durr, V, p.  (from al-Hasan);
. Jalālayn,
p.  (kitāb a #mālinā); Lane, s.v. Cf. Tabar
. ı̄, XXIII, pp.  (al-s. ah. ı̄fa
al-maktūba), .
 The last sentence is an exegesis on Q :. Translation: “Had

Solomon prayed before (the sun) was hidden behind the veil he would
have performed (the prescribed prayer) while it was still daylight (and
would thus not have missed the proper time for the prayer)”. Cf.
#Ayyāshı̄, I, p. , no. , p. , no.  (to Q :).
 This tradition properly belongs in the next chapter. See , *.
 Fas. l, p. , l. . See Najafı̄, p. , no.  (isnād: Muhammad
. b.
#Alı̄ < #Amr b. #Uthmān < #Imrān b. Sulaymān < Abū Bas.ı̄r < al-Sādiq)
.
> Burhān, IV, pp. –, no. , Bih. ār, XXIV, p. , no. , Fas. l, p. ,
ll. – (isnād in Fas. l: Muhammad
. b. #Alı̄ < #Umar b. Sulaymān < Abū
Bas.ı̄r < al-Sādiq).
.
Isnād: for Muhammad
. b. #Alı̄ < #Amr b. #Uthmān see also , .
The isnād as it appears in the manuscripts is probably corrupt. The
following may have occurred: first, #Amr b. #Uthmān was wrongly
copied as #Amr/#Umar b. Sulaymān; then, a copyist wrote twice “b.
Sulaymān”; finally, the second “b. Sulaymān” was “corrected” to “#an
Sulaymān”.
 Fas. l, p. , ll. –. The words wa-’d. rib lahum found in the
manuscripts are probably the result of a conflation with Q : or
Q :. For the reading sāliman see Jeffery, pp. , , , , 
(Ibn Mas#ūd, Ibn #Abbās, #Ikrima, Mujāhid, al-Rabı̄# b. Khuthaym);
idem, “Zaid b. #Alı̄”, p.  (Zayd); Tabar
. ı̄, XXIII, p.  (Ibn #Abbās,
some Meccan and Bas.ran readers); Ibn Mujāhid, p.  (Ibn Kathı̄r,
Abū #Amr, #Ās.im in the transmission of Abān); Ibn al-Juhām. > Najafı̄,
pp. –, no.  > Burhān, IV, p. , no. , Fas. l, p. , ll. –
(the reading sāliman is only recorded in Fas. l); Nah. hās,
. I #rāb, IV, p. 
(Ibn #Abbās, al-Hasan,
. Mujāhid, al-Jahdar
. ı̄, Abū #Amr, Ibn Kathı̄r);
Samarqandı̄, III, p.  (Ibn Kathı̄r, Abū #Amr); Tha#labı̄, VIII, p.
 (Ibn #Abbās, Mujāhid, al-Hasan,
. Ibn Kathı̄r, Abū #Amr, Ya#qūb);
 
Tabris
. ı̄, XXIII, p.  (Ibn Kathı̄r and the Bas.rans except Sahl); Abū
l-Futūh,. IX, p.  (Ibn Kathı̄r, Abū #Amr, Ya#qūb); S. āfı̄, IV, p. .
For this tradition cf. Qummı̄, II, pp. – > Najafı̄, p. , Burhān,
IV, p. , no. , Bih. ār, XXIV, pp. –, no. ; Kulı̄nı̄, VIII, p.
, no.  (beginning) > Najafı̄, pp. –, no. , S. āfı̄, IV, p. ,
Burhān, IV, pp. –, no. , Bih. ār, XXIV, p. , no. . Al-Majlisı̄ (Bih. ār,
XXIV, pp. –) offers two interpretations of rajulan salaman/sāliman
li-rajul: (i) the first rajul is #Alı̄ and the second is the Prophet; (ii) the
first rajul is each member of the Shı̄#a and the second is #Alı̄. This
passage in KQ fits the latter interpretation. The saqı̄fa (Saqı̄fat Banı̄
Sā#ida) is the covered porch or courtyard in which Abū Bakr was
nominated to succeed the Prophet (see EI 2, art. “Sak. ı̄fa” [G. Lecomte];
Madelung, Succession, pp. –); for the Imāmı̄s, the as. h. āb al-saqı̄fa are
#Alı̄’s enemies (particularly Abū Bakr, #Umar and Abū #Ubayda) who
conspired at that place to deprive him of his right to succeed the
Prophet. Abū Bakr is here called al-awwal not only because this was
his nickname but perhaps also because he is the first rajul mentioned in
the verse. His followers are portrayed as quarrelling among themselves
while showing loyalty to him (wa-hum yatawallawnahu).
 For the readings mā"it/mā"itūn see Jeffery, p.  (Ibn al-Zubayr);
idem, “Zaid b. #Alı̄”, p.  (Zayd); Nah. hās, . I #rāb, IV, p.  (Ibn Mu-
hay
. . s in, Ibn Ab ı̄ Is hāq,
. # Īsā [probably # Īsā b. #Umar]); Ibn Khālawayh,
p.  (Ibn al-Zubayr, Ibn Muhay . s.in, #Īsā, Ibn Abı̄ Ishāq);. Ibn Jinnı̄,
II, p.  (wa-quri"a); Ahwāzı̄, Bas. rı̄, p.  (al-Hasan . al-Bas.rı̄); idem,
Ibn Muh. ays. in, p.  (Ibn Muhay . s.in); Abū l-Futūh, . IX, p.  (Ibn
Muhay . . s in, Ibn Ab ı̄ #Ubla); cf. Vollers, Volkssprache, pp. –. The
words fa-’dda #ā … ismihi and min #ind allāh do not appear to be recorded
elsewhere; they may be glosses. Wa-summiya bi-ghayr ismihi may be an
allusion to #Umar, who was addressed as amı̄r al-mu"minı̄n (“commander
of the faithful”) despite the fact that this title belonged to #Alı̄ alone
(cf. ). For the exegesis on Q : see Qummı̄, II, p.  (ya #nı̄ rasūl
allāh is missing from the printed edition) > Najafı̄, p. , no. ; Ibn
al-Juhām
. > Najafı̄, p. , no.  > Burhān, IV, p. , no. ; Ibn al-
Maghāzilı̄, pp. – > Ibn Tāwūs, . Tarā"if,
. p.  > Bih. ār, XXXV, p.
, no. ; Tabris
. ı̄, XXIV, p.  (Mujāhid, al- Da
. h. hāk
. < Ibn #Abbās,
the Shı̄#ı̄ Imams) > Najafı̄, pp. –, no. , Burhān, IV, p. , no. ;
Irbilı̄, I, pp. – (Mujāhid); in general Bih. ār, XXXV, pp. –
(chapter ).
 
 For the derivation of h. ā-mı̄m from h. amma (to draw near) see Qur-
t.ubı̄, XV, p.  (Ka#b b. Mālik) (cf. Lane, s.v. ah. amma [also h. amma/h. um-
ma]: “it drew near, or approached”). The continuation is in all likeli-
hood a separate, acephalous tradition. Exegetes disagree as to whether
the believing man of Q : who kept his belief hidden from Pha-
raoh’s folk was himself one of Pharaoh’s folk, as implied in the tradition
in KQ (see e.g. Tabar
. ı̄, XXIV, pp. –; Tha#labı̄, VIII, p. ; Tūs . ı̄,
IX, p. ; Zamakhsharı̄, III, pp. –; Abū l-Futūh, . IX, p. ;
Qurt.ubı̄, XV, pp. –; Zarkashı̄, III, p. ; in general Bih. ār, XIII,
pp. –).
 For this tradition see Najafı̄, p. , no.  (with bi-anna li- #Alı̄
walāya after kafartum) > Bih. ār, XXIII, p. , no. . See also , .
Isnād: I̄ı̄ . #A -H . ı̄: Ibrāhı̄m b. #Abd al-Ham . ı̄d al-Asadı̄
al-Bazzāz, a Kūfan transmitter from al-Sādiq, . al-Kā zim
. and al-Ridā
.
(Quhpā"ı̄, I, pp. –; Ardabı̄lı̄, I, pp. –; Kohlberg, “Us.ūl”, p.
).—-H. . H:
. al-Hasan
. b. Hubaysh
. al-Asadı̄, a trans-
mitter from al-Bāqir and al-Sādiq. and a transmitter to Ibrāhı̄m b. #Abd
al-Ham
. ı̄d (Quhpā" ı̄, II, p. ; Ardab ı̄lı̄, I, p. ).
 Fas. l, p. , l. . For this tradition (with the same isnād) see
Najafı̄, pp. –, no.  > Burhān, IV, p. , no. , Bih. ār, XXIII,
p. , no. . According to Fas. l, p. , ll. –, al-Najafı̄’s source is
Ibn al-Juhām,
. but this is not indicated in the Qumm, / edi-
tion of Ta"wı̄l al-āyāt al-zāhira.
. The term ahl al-walāya normally denotes
the Imāmı̄s (see e.g. As. l Zayd al-Narsı̄, p. ; #Ayyāshı̄, I, p. , no. 
[Ibrāhı̄m b. #Abd al-Ham . ı̄d < al-Kāzim]);
. but in KQ (and in Kulı̄nı̄,
see  ) it is evidently used to refer to the Imams (“those to whom
*
walāya is owed”). Cf. Qummı̄, II, p.  > S. āfı̄, IV, p. . See also ,
.
Isnād: Z . -H:
. he may be Zayd b. al-Hasan
. al-Anmāt.ı̄, a
. (Quhpā"ı̄, III, p. ; Ardabı̄lı̄, I, p. ).
 Fas. l, p. , ll. –, p. , ll. –. In KQ, the words min
al-mu"minı̄n are presented as forming part of the Qur"ān; these words
are also cited in Tūs. ı̄ (IX, p. ) and Tabris
. ı̄ (XXV, p. , Jawāmi #,
II, p.  > S. āfı̄, IV, p. ), but there it is not clear whether they
are a reading (as al-Nūrı̄ would have it; see Fas. l, p. , l. , p. ,
l. ) or a gloss. Elsewhere, li-man fı̄ l-ard. is explained as referring
to the believers (Tabar
. ı̄, XXV, p.  [from al-Suddı̄]; Qurt.ubı̄, XVI,
 
p.  [from al-Da . h. hāk]).

. A reading (or a gloss) such as that attested
in KQ brings Q : into line with Q :, where the angels ask
forgiveness only for the believers. Some exegetes attempted to resolve
the apparent contradiction between the two verses by arguing that
Q : was abrogated by Q : (see Qurt.ubı̄, XVI, pp. –). The
beginning of Q : in the version cited in KQ is attested as a tradition
on the authority of al-Sādiq; . see Tabris
. ı̄, XXV, p.  > Huwayz
. ı̄, IV, p.
, no. : wa-ruwiya #an Abı̄ #Abdallāh: wa-l-malā"ika wa-man (read: min?)
h. awl al- #arsh yusabbih. ūn bi-h. amd rabbihim lā yafturūn. Cf. Q :, :.
Isnād: #A̄ -A.: Abū Muhammad . #Abdallāh b. #Abd al-
Rahmān
. al-As.amm al-Misma#ı̄, described as an extremist (ghālı̄), a Bas.-
ran transmitter from disciples of al-Sādiq . (Quhpā"ı̄, IV, p. ; Ardabı̄lı̄,
I, pp. –). For the isnād #Abdallāh b. #Abd al-Rahmān . al-As.amm
< Hishām b. Sālim see e.g. Ibn Qūlawayh, Kāmil, pp. , , .
 Fas. l, p. , ll. –. For this tradition (with the same isnād and the
same reading, but with dhālika for dhālikum) see Kulı̄nı̄, I, p. , no. 
> S. āfı̄, IV, p. , Burhān, IV, p. , no. , Huwayz
. ı̄, IV, p. , no. .
See also , .
Isnād: #Aı̄ . M.̄: Abū l-Hasan
. #Alı̄ b. Mans.ūr al-Kūfı̄, a resi-
dent of Baghdād and a follower of Hishām b. al-Hakam . (Quhpā"ı̄, IV,
p. ; Ardabı̄lı̄, I, p. ).—-Wı̄ . S . .
: a Kūfan transmitter
from al-Sādiq
. (Modarressi, TS, p. ; cf.  *
).
 As can be gathered from other sources, this forms part of the
Shı̄#ı̄ mi #rāj traditions, in which #Alı̄ plays a prominent role (see Amir-
Moezzi, “Ascension”, pp. –). In one of these traditions, God tells
the Prophet concerning #Alı̄: innahu mubtalan wa-mubtalan bihi ma#a annı̄
qad nah. altuhu wa-nah. altuhu wa-nah. altuhu wa-nah. altuhu arba #a ashyā" (“he will
be put to the test and people will be put to the test on his account;
I have given him … four things”) (see Qummı̄, II, pp. – >
Bih. ār, XVIII, p. , no. ); here, in contrast to what we find in
KQ, God does not reveal what these things are. In a similar account,
God tells Muhammad . that He bestowed on #Alı̄ His knowledge and
forbearance ( #ilmı̄ wa-h. ilmı̄) (Tūs
. ı̄, Amālı̄, I, p.  [> Bih. ār, XVIII, p.
, no. ], I, p. ), or (in a variant) His knowledge and wisdom (or
power of judgment) (#ilmı̄ wa-h. ukmı̄) (Hill . ı̄, Muh. tad. ar, p. . Al-Majlisı̄
maintains [Bih. ār, XVIII, p. ] that al-Hill . ı̄’s source is Ibn Bābawayh’s
Kitāb al-mi #rāj; this information is not found in the printed edition of
the Muh. tad. ar.) For (independent or suffixed) pronouns in the Qur"ān
 
referring to something not explicitly mentioned in the text see #Āmilı̄,

Mir"āt, pp. –. For the ending see .
 Najafı̄, p. , no. . It is not clear whether alladhı̄na ashrakū …

fı̄hi l-awwal is a qirā"a or a gloss. Cf. Qummı̄, II, p.  > S. āfı̄, IV, p.
, Burhān, IV, p. , no. (a) (ending); Ibn al-Juhām . > Najafı̄, pp.
–, no.  > Burhān, IV, p. , no. (b), Bih. ār, XXIV, p. , no. ;
Ibn Mans.ūr al-Yaman, Kashf, p. . Translation: “Woe to the idolaters
who associated (someone else) with the first Imam (i.e. #Alı̄) and did not
pay the other (i.e. Abū Bakr) that which the first (Imam) said should be
paid (i.e. the alms-tax), while disbelieving in him (i.e. in #Alı̄)”.
Isnād: A̄ . T: Abū Sa#ı̄d Abān b. Taghlib b. Rabāh. al-
Raba#ı̄ al-Bakrı̄ al-Jurayjı̄ (d. /–), a prominent Kūfan trans-
. (Kohlberg, “Us.ūl”, p. ; van Ess, TG, I, p. ;
Modarressi, TS, pp. –).
 Najafı̄, p. , no. . See Bih. ār, XXIV, p. , no.  (from Najafı̄);
Kulı̄nı̄, I, p. , no. , p. , no.  > S. āfı̄, IV, p. , Burhān, IV, p.
, no. ; Ibn Shahrāshūb, Manāqib, IV, p.  > Bih. ār, XXIV, p. ,
no. .
 Perhaps the text should be emended to read illā kull dhı̄ h. az. z, . in
accordance with the qirā"a attributed to al-Sādiq . (see Tabris
. ı̄, XXIV,
p.  > S. āfı̄, IV, p. ; see also ); this would clarify the Imam’s
comment: huwa dhāka “this is so”.
Isnād: K: unidentified. Ibn Yaqt.ı̄n is not recorded as trans-
mitting to a person with this or a similar-looking name (cf. Khū"ı̄,
XIII, pp. –).—I Y. ı̄: Abū l-Hasan . #Alı̄ b. Yaqt.ı̄n b. Mūsā
(d. /), a client (mawlā) of Banū Asad or Banū Hāshim, a high
ranking official of the #Abbāsid government and a transmitter from al-
Sādiq
. and al-Kāzim . (Modarressi, TS, pp. –). For Ibn Yaqt.ı̄n’s
transmission from al-Sādiq
. cf. Khū"ı̄, XIII, pp. –. See also *,
 .*
 For an explication of al-rah. ı̄m as “compassionate towards His

creatures” (al-rah. ı̄m bi-khalqihi) see e.g. Muqātil, III, p.  (to Q :)
> Ibn al-Jawzı̄, VI, p. ; Tabar. ı̄, XXVII, p.  (to Q :); cf. .
See .
 
 This is a gloss on the qur"ānan #arabiyyan of Q : (cited at ).

Wa-bi-isnādihi may have been inserted by mistake; if so, then this is not
an independent tradition but a continuation of the previous one. For
a #jamı̄ (“not Arabic”) see Q :, : (twice).
 Since no qirā"a appears to be cited here, it can be taken that the
 Cf. Ibn Bābawayh, I #tiqādāt, p.  = Fyzee, p.  > Bih. ār, VII,
p. , no.  (a paraphrase of Q : which includes the words jamı̄#
jawārih. im [all their limbs]). The qulūbuhum of the manuscripts may be the
result of a confusion with Qur"ānic verses in which this word is men-
tioned together with sam #uhum and abs. āruhum (see Q :, :; cf. ).
Julūd (skins) is often interpreted as denoting the sexual organs (furūj)
(Ibn Wahb, Jāmi #/Tafsı̄r, p.  [fol b l. : julūduhum al-furūj]; Qummı̄,
II, p.  [wa-l-julūd al-furūj] > Burhān, IV, p. , no. , Huwayz . ı̄, IV, p.
, no. ; Kulı̄nı̄, II, p. , no.  [> S. āfı̄, IV, p. , Bih. ār, LXIX, p.
, no. ], Nu#mān, Da#ā"im, I, p.  [ya #nı̄ bi-l-julūd al-furūj wa-l-afkhādh];
Ibn Bābawayh, Faqı̄h, II, p. , no.  [from #Alı̄’s was. iyya to his son
Muhammad
. ibn al-Hanafiyya:
. ya #nı̄ bi-l-julūd al-furūj] > Huwayz
. ı̄, IV,
p. , no. ) or as alluding to them (kināya) (Farrā", III, p.  [al-jild
hunā—wa-llāhu a#lam—al-dhakar, wa-huwa mā kanā #anhū] > Nah. hās, . I #rāb,
IV, p.  [qāla l-Farrā": al-jild hāhunā l-dhakar kanā llāh #azza wa-jalla #anhu];
Tabar
. ı̄, XXIV, p. ; Māturı̄dı̄, IX, p.  [wa-qāla ba#d. uhum: julūduhum
kināya #an al-furūj, wa-huwa qawl al-Hasan]; . Samarqandı̄, III, p. ; Ibn
Abı̄ Zamanı̄n, II, p. ; Tha#labı̄, VIII, p. ; Tūs . ı̄, IX, p.  [wa-qı̄l:
al-murād bi-l-julūd al-furūj #alā .tarı̄q al-kināya]; Tabris
. ı̄, XXIV, p. , citing
Ibn #Abbās; Abū l-Futūh, . X, p. ; Zarkashı̄, II, p. ).
 Fas. l, p. , l. . For the reading fa-la-najziyanna see Bayād. ı̄, I, p.
. For the beginning cf. Kulı̄nı̄, I, p. , no.  (… bi-tarkihim walāyat
#Alı̄ b. Abı̄ Tālib)
. > Fas. l, p. , ll. –, tr. Amir-Moezzi, “Walāya”, p.
; Ibn al-Juhām . > Najafı̄, pp. –, no.  (fa-la-nudhı̄qanna lladhı̄na
kafarū bi-tarkihim walāyat #Alı̄ #adhāban shadı̄dan fı̄ l-dunyā) > Burhān, IV, p.
, no. , Bih. ār, XXIII, p. , no. , Fas. l, p. , ll. –. For the
. see  . For lā yasjudūn li-l-shams wa-lā
reading illā kull dhı̄ h. az. z. #azı̄m *
li-l-qamar cf. Q :.
Title The name #ayn-sı̄n-qāf for Sūra  (rather than h. ā-mı̄m- #ayn-sı̄n-qāf
or al-Shūrā) is uncommon, though not unknown (see Abū l-Su#ūd, V, p.
 
 [h. ā-mı̄m #ayn-sı̄n-qāf ’smān li-l-sūra]; cf. Baydāw

. ı̄, p.  [h. ā-mı̄m #ayn-
sı̄n-qāf la #allahu ’smān li-l-sūra]). It is also possible that the letters h. ā-mı̄m
were omitted from mss. M and T (the relevant folio in ms. L was not
available to us; see Introduction, p. ).
 Fas. l, p. , ll. –, Najafı̄, p. , no. . See Burhān, IV, p. ,
no. , Bih. ār, XXIV, p. , no. , Fas. l, p. , l. –p. , l.  (from
Najafı̄; in Bih. ār and Fas. l: zālimı̄
. āl Muh. ammad). Cf. Qummı̄, II, p. 
> Burhān, IV, p. , no. , Bih. ār, XXXI, pp. –, no.  (wa-tarā
l-zālimı̄n
. āl [in Burhān: li-āl] Muh. ammad h. aqqahum lammā ra"aw al- #adhāb
wa- #Alı̄ huwa l- #adhāb fı̄ hādhā l-wajh [in Burhān, correctly: fı̄ hādhihi l-raj #a]
etc.). For #Alı̄ as God’s scourge during the raj #a see #Āmilı̄, Mir"āt, p.
.
 Fas. l, p. , l. . See Kulı̄nı̄, I, p. , no.  (Muhammad . b.

Sinān < al-Ridā) . (kabura #alā l-mushrikı̄n bi-walāyat #Alı̄ mā tad #ūhum ilayhi
yā Muh. ammad min walāyat #Alı̄) > Ibn Shahrāshūb, Manāqib, III, p. 
(> Bih. ār, XXXV, p. , no. ), S. āfı̄, IV, p. , Huwayz . ı̄, IV, p. ,
no. , Fas. l, p. , ll. –; Tisdall, p. ; Bar-Asher, “Readings”, p.
; cf. Bas. ā"ir, p. , no. , p. , no.  (ending); Furāt, I, p. , no.
, II, p. ; Bayād. ı̄, I, p. . The account in Kulı̄nı̄ also ends with
the sentence: hākadhā fı̄ l-kitāb makh.tū.ta. Al-Māzandarānı̄ (d. /–
) offers the following interpretation of this sentence: “Thus (this
verse) was written down in #Alı̄’s copy of the Qur"ān, or in al-lawh. al-
. (VII, p. ). For Muhsin
mah. fūz” . al-Fayd. (d. /), in contrast,
the words which follow the canonical text (i.e. yā Muh. ammad min walāyat
#Alı̄) are an exegetical gloss written down on the margin of the book
(ka-annahā makh.tū.ta fı̄ l-h. awāshı̄ min qabı̄l al-quyūd wa-l-shurūh. ) (Wāfı̄, III,
p. , no. ). If he takes “book” to mean the Kāfı̄ (rather than
the Qur"ān) then he appears to be suggesting that “hākadhā fı̄ l-kitāb
makh.tū.ta” is an interpolation. The fact that this sentence also appears in
KQ renders this suggestion problematic. Mah. fūza . (for makh.tū.ta) appears
both in ms. B and (according to Māzandarānı̄, VII, p. ) in one (or
several, ba#d. ) of the manuscripts of Kulı̄nı̄. See , .
 The full text of the letter sent by al-Ridā . to his disciple #Abdallāh
b. Jundab/Jundub is given in Qummı̄, II, pp. – (to Q :) >
Bih. ār, XXVI, pp. –, no. ; Furāt, I, pp. –, no. ; Kulı̄nı̄,
I, pp. –, no.  > Hill. ı̄, Mukhtas. ar, pp. –. The letter was
reportedly written at the request of Ibn Jundab when he was a very
 
old man (Furāt, I, p. ); the passage cited in KQ appears (with some
variations) towards its end. For this passage see also Bas. ā"ir, pp. –
, no. ; Ibn al-Juhām . > Najafı̄, pp. –, no.  > Burhān, IV, p.
, no. , Bih. ār, XXIII, pp. –, no. ; Amir-Moezzi, Guide divin,
p. , with note  = Divine Guide, p. ; idem, “Walāya”, pp. ,
. A similar account is recorded in Bas. ā"ir, pp. –, no.  (wa-
mā was. s. aynā bihi Ibrāhı̄m wa-Ismā#ı̄l wa-Mūsā wa- #Īsā wa-Ish. āq wa-Ya #qūb)
> Huwayz
. ı̄, IV, p. , no. ; Ibn al-Juhām
. > Najafı̄, p. , no.  >
Burhān, IV, p. , no. , Bih. ār, XXIII, p. , no. . Yahdı̄ (for yajtabı̄
ilayhi man yashā" wa-yahdı̄) also appears in Bas. ā"ir and Kulı̄nı̄. For Ibrāhı̄m
wa-Ish. āq wa-Ya #qūb see Q :, :. See , .
 For Ibrāhı̄m wa-Ismā #ı̄l wa-Ish. āq wa-Ya #qūb see Q :, :, :,
:. See , .
Isnād: #A̄ . J/J: #Abdallāh b. Jundab/Jundub al-
Bajalı̄, a Kūfan transmitter from al-Sādiq,
. al-Kāzim
. and al-Ridā . and a
financial agent (wakı̄l) of al-Kāzim
. and al-Ridā . (Quhpā"ı̄, III, pp. –
; Ardabı̄lı̄, I, pp. –).
 Fas. l, p. , ll. –, Najafı̄, p. , no. . See al-Hurr . al-#Āmilı̄,
Ithbāt, VII, p. , no. , Bahrān . ı̄, Mah. ajja, p. , Burhān, IV, p. ,
no. , Bih. ār, XXIV, pp. –, no.  (all from Najafı̄, i.e. with the
verse as in the #Uthmānic codex and with ilayhi said to refer to the
Qā"im). Cf. Qummı̄, II, p.  (khāshi #ı̄n min al-dhull li- #Alı̄ yanzurūn. ilā
#Alı̄ min .tarf khafı̄) > S. āfı̄, IV, p. , Huwayz
. ı̄, IV, p. , no. ; Ibn
Shahrāshūb, Manāqib, III, p.  (khāshi #ı̄n min al-dhull yanzurūn . ilā #Alı̄
min .tarf khafı̄) > Bih. ār, XXXI, p. , no. .
Isnād: see also , .
 Fas. l, p. , ll. –. Cf. Qummı̄, II, p.  > S. āfı̄, IV, p. ,
Burhān, IV, p. , no. , Huwayz
. ı̄, IV, p. , no.  (a-lā inna l-zālimı̄n
.
āl/li-āl Muh. ammad h. aqqahum); Ibn Shahrāshūb, Manāqib, III, p.  (a-lā
inna l-zālimı̄n
. li-āl Muh. ammad h. aqqahum) > Bih. ār, XXXI, p. , no. .
 Fas. l, p. , ll. –. The reading given here does not appear to
be recorded elsewhere, though the notion that the “single community”
(ummatan wāh. idatan) of this verse refers to a community of unbelievers
is widely attested; see e.g. Tabar
. ı̄, XXV, p. ; Kulı̄nı̄, II, p. ,
no.  > Bih. ār, LXXII, p. , no. ; Ibn Bābawayh, #Ilal, p. ,
no.  > Burhān, IV, pp. –, no. , Bih. ār, LXVII, p. , no.
 
; Tha#labı̄, VIII, p. ; Abū l-Futūh,

. X, p. . See further Rubin,
“Pre-existence”, p.  (referring to the ummatan wāh. idatan at Q :).
Translation: “If God had acted (by making them unbelievers) they
would have performed (acts of unbelief)”; or: “If God had acted (by
rewarding the people with so much wealth), they would have acted (by
becoming unbelievers)”.
Isnād: A̄ -Q̄: there are a number of transmitters from al-
Sādiq
. bearing this kunya. Perhaps the reference is to Abū l-Qāsim b.
#Abdallāh who, according to one manuscript of Najafı̄, transmitted to
Sayf an exegetical tradition on Q : (see Najafı̄, p. , no. ).
 Najafı̄, p. , no. . See Burhān, IV, p. , no. , Bih. ār, XXIV,
p. , no.  (from Najafı̄, to Q :). Only Ibn al-Juhām
. (as cited in
Najafı̄) appears to preserve the correct text (i.e. from Sūrat al-zukhruf).
In the four manuscripts of KQ, other verses with a similar content
are recorded (Q : [or Q :], Q :). The additions to these
verses as preserved in mss. M, T and B do not appear to be recorded
elsewhere; they may be glosses.
 Fas. l, p. , ll. –, Najafı̄, p. , no. . See Burhān, IV, p. ,
no. , Bih. ār, XXIV, p. , no.  (from Najafı̄). For this reading see
also Qummı̄, II, p.  > S. āfı̄, IV, p. ; Tisdall, p. ; Bar-Asher,
“Readings”, p. .
Isnād: see also , .
 Fas. l, p. , l. . Tashtahı̄ is the reading of Ibn Kathı̄r, Abū #Amr,
Hamza,
. al-Kisā"ı̄ and #Ās.im in the transmission of Abū Bakr; the rest
of the Seven Readers read tashtahı̄hi (Ibn Mujāhid, pp. –). See
also Nah. hās, . I #rāb, IV, p. ; Ibn Ghalbūn, II, p. ; Zamakhsharı̄
(wa-quri"a); Ibn Khālawayh, Hujja, . pp. –; Ibn #At.iyya, V, p. ;
Tabris
. ı̄, XXV, p. ; Abū l-Futūh,
. X, p. ; Ibn al-Jawzı̄, VII, p. ;
Qurt.ubı̄, XVI, p. ; Abū Hayyān, . VIII, p. ; S. āfı̄, IV, p.  (wa-
quri"a); Dutton, “Notes”, p. . For tashtahı̄ in a citation of (or reference
to) this verse see #Askarı̄, Tafsı̄r, p.  > Bih. ār, VIII, p. , no. ,
LXXV, p. , no. ; Ibn Shu#ba, Tuh. af, p.  (in the version cited in
Bih. ār, X, p. , no. ); Mufı̄d, Ikhtis. ās. , p. ; Tabris
. ı̄, Ih. tijāj, p.  >
S. āfı̄, IV, p. . In the codex which #Uthmān sent to Medina (mus. h. af
al-Madı̄na) the word appeared as tashtahı̄hi; in the codex sent to Bas.ra,
it was tashtahı̄ (al-Ruhnı̄, Muqaddimāt #ilm al-qur"ān, cited in Ibn Tāwūs, .
Sa#d, p. ). Cf. Farrā", III, p. , whence Beck, “Kodizesvarianten”, p.
 
 (wa-fı̄ mas. āh. if ahl al-Madı̄na tashtahı̄hi); Abū #Ubayd, Fad. ā"il, II, p. ,
no. ; Ibn Abı̄ Dāwūd, pp. , , , , , , ; Dānı̄, Muqni #, pp.
,  (tashtahı̄hi in the mas. āh. if ahl al-Madı̄na wa-l-Shām, tashtahı̄ in all
other codices, including ahl al- #Irāq); Cook, “Codex”, pp. , ; idem,
“Stemma”, p. ; *, *.
 According to this tradition as recorded in the manuscripts of

KQ, when the Prophet said to God: “These are people who believe
not” (Q :), God wished to order the Prophet to kill them; He
then brought down the verse: “Bear with them and say: peace” etc.
(Q :). This implies a change in the divine will. A different meaning
results when the text is emended by adding min after arāda: the Prophet
would like God to order him to kill the unbelievers, but God tells him to
bear with them. Cf. al-Rāzı̄’s statement (XXVII, p. ) that by reveal-
ing Q : God prevented the Prophet from asking for punishment
to befall them. According to some exegetes, Q : was abrogated
by Q : (“the sword verse”) (Ibn Muhakkam, . IV, p. ; Samarqandı̄,
III, p. ; Tabris
. ı̄, XXV, p. ; Rāz ı̄, XXVII, p. ; Qurt.ubı̄, XVI,
p. ; cf. #Abd al-Razzāq, Tafsı̄r, II, p.  [thumma amara/umira bi-
qitālihim]; Tabar
. ı̄, XXV, p.  [thumma amarahu bi-qitālihim]; Nah. hās, .
Ma#ānı̄, VI, p.  [thumma nusikha bi-l-amr bi-l-qitāl]).
Isnād: M̄̄ -Nı̄: Mūsā b. Akı̄l/Ukayl/Akyal al-Numayrı̄, a
Kūfan transmitter from al-Sādiq. (Quhpā"ı̄, VI, p. ; Ardabı̄lı̄, II, pp.
–).
 The Qur"ānic qalam (pen) is often described as the first thing
created by God (see EI 2, art. “Kalam” . [Cl. Huart—(A. Grohmann)]).
For the account according to which God, immediately after creating
the pen, ordered it to write down Q :, cf. Tabar . ı̄, XXV, p. ;
Suyūt.ı̄, Durr, V, p.  > Bih. ār, LVII, p. , no. . The reading #alı̄ does
not appear to be recorded elsewhere. It seems clear that #alı̄ should be
understood as referring to the Imam #Alı̄. For such an understanding
(based on la- #alı̄ of the #Uthmānic codex) see Madelung-Walker, p. 
(Arabic) = p.  (English) (“In the mother of the Book which is with us,
he is #Alı̄, full of wisdom”); Qummı̄, Tafsı̄r, II, p.  > Huwayz . ı̄, IV, p.
, no. ; Ibn Bābawayh, Ma#ānı̄, pp. – > S. āfı̄, IV, p. , Bih. ār,
XXXV, p. , no. ; Tūs . ı̄, Tahdhı̄b, III, p. , no.  (wa-ashhadu anna
l-imām al-hādı̄ al-rashı̄d amı̄r al-mu"minı̄n alladhı̄ dhakartahu fı̄ kitābika fa-qulta
wa-innahu fı̄ umm al-kitāb ladaynā la- #Alı̄ h. akı̄m, forming part of the prayer
for the day of Ghadı̄r Khumm), both > Ibn Shahrāshūb, Manāqib, III,
 
p.  > Bih. ār, XXXV, p. , no. ; Shādhān, Fad. ā"il, p.  (on the
authority of Ibn Mas#ūd); Najafı̄, p. , nos. –; Burhān, I, p. , no. .
 Fas. l, p. , ll. –. Cf. Q : (yawm al-khulūd), : (jannāt
wa-na #ı̄m).
. . M:
. there are several scholars of this name
who transmitted from Ibn Fad. dāl. . They include Ahmad. b. Muhammad
.
b. #Īsā, Ahmad
. b. Muhammad
. al-Barqı̄ and Ibn Abı̄ Nas.r al-Bazant.ı̄
(see Ardabı̄lı̄, I, pp. , , ). Only the latter is known to have
transmitted to al-Sayyārı̄.—A̄ S#: Abū Shu#ayb Sāli . h. b. Khālid
al-Mahāmil
. ı̄ al-Kunāsı̄, a transmitter from al-Kāzim
. (Quhpā"ı̄, III, pp.
–, VII, pp. –; Ardabı̄lı̄, I, p. , II, p. ). For the isnād
Ahmad
. b. Muhammad. < Ibn Fad. dāl
. < Abū Shu#ayb al-Mahāmil
. ı̄ see
Kulı̄nı̄, VI, p. , no. .
 Fas. l, p. , ll. –. For this reading see Jeffery, p.  (Ibn
Mas#ūd).
Isnād: J# . M:
. it is not clear which of the various
transmitters of this name is meant here. None appears in the list
of transmitters from Hudhayfa
. b. Mans.ūr (cf. Khū"ı̄, V, p. ).—
H
. . M.̄: Abū Muhammad
. Hudhayfa
. b. Mans.ūr Bayyā#
al-Sāburı̄, a Kūfan transmitter from al-Bāqir and al-Sādiq
. (Modarressi,
TS, p. ). The manuscripts have #Abdallāh b. Mans.ūr; yet judging
by the works of Rijāl, the only disciple of al-Sādiq
. called “b. Mans.ūr”
is Hudhayfa.
. Cf. the tradition cited in Tūs
. ı̄, Tahdhı̄b, VII, p. , no.
 with the isnād Hudhayfa
. b. Mans.ūr < al-Sādiq,
. which is also cited
in idem, Istibs. ār, III, p. , no. , but with #Abdallāh (instead of
Hudhayfa)
. b. Mans.ūr.
 Cf. Muqātil, III, p.  (wa-dhālika anna l-mu"min idhā māta bakā
#alayhi ma#ālim sujūdihi min al-ard. wa-mas. #ad #amalihi min al-samā" … wa-lā
yabkiyān #alā l-kāfir); Tabar
. ı̄, XXV, pp. –; Karājakı̄, II, p.  >
Bih. ār, LXXXII, p. , no.  (fa-mā bakat #alayhim al-samā" wa-l-ard. was
revealed concerning qawm Fir #awn); Tabris . ı̄, XXV, p. ; Ibn al-Jawzı̄,
VII, p.  (the verse refers to āl Fir #awn).
 Fas. l, p. , l. , Najafı̄, p. , no. . See Qummı̄, II, p. ,
Kulı̄nı̄, VIII, p. , no.  (isnād of Kulı̄nı̄: Sahl b. Ziyād < Muhammad
.
b. Sulaymān al-Daylamı̄ al-Bas.rı̄ [read thus for “al-Mis.rı̄”] < his father
< Abū Bas.ı̄r < al-Sādiq),
. both > S. āfı̄, V, pp. –, Burhān, IV, p. ,
 
nos. –, Huwayz

. ı̄, V, pp. –, no. , Fas. l, p. , l. –p. , l. ;
Bih. ār, XXIII, pp. –, no.  (from Najafı̄), XCII, p. , no. 
(from Kulı̄nı̄). In the printed edition of Qummı̄ (as also in the Tehran
–/– lithograph edition used by Goldziher), there ap-
pears the reading hādhā bi-kitābinā. That this is an error is confirmed
by the sources which cite al-Qummı̄’s Tafsı̄r, all of which (with the
exception of Huwayz
. ı̄) have kitābunā. Goldziher, who only had the
lithograph edition at his disposal, erred in his interpretation (Richtungen,
pp. –; cf. Bar-Asher, “Readings”, pp. , ). Since the tradition
as it appears in KQ, in Qummı̄ and in Kulı̄nı̄ is unvocalized, it is not
obvious where the Shı̄#ı̄ reading deviates from the canonical text. Al-
Majlisı̄ in the Mir"āt (XXV, p.  > Fas. l, p. , ll. –) opts for
yun.taqu; this is also his position in the Bih. ār (XXIII, p. ), and it is
shared by Muhsin . al-Fayd. (S. āfı̄, V, p. , Wāfı̄, III, p. , no. ). The
verse could thus be rendered as: “This is the book (through which) the
truth is pronounced unto you”. A different reading of Q : appears
to be preserved in the manuscript translated by Tisdall, p.  (“This
is Our Book, and Mohammed and the People of his House speak unto
you in truth”). At Q : (wa-ladaynā kitāb yan.tiqu bi-l-h. aqq), al-Qummı̄
(II, p.  > Bih. ār, IX, p. , no. ) adds #alaykum (i.e. yan.tiqu bi-l-h. aqq
#alaykum); but there is no evidence that he (or anyone else) read yun.taqu
in this verse as well. Cf. *.
 Mustadrak, XV, p. , no. . See Najafı̄, pp. –, nos. –
 > Burhān, IV, p. , nos. –, Bih. ār, XXIII, p. , no.  (without the
final sentence). Al-Najafı̄’s source is ostensibly al-Qummı̄’s Tafsı̄r but, as
the editor points out, the tradition in not found there. The source was
in fact probably KQ (via Ibn al-Juhām).
. According to Najafı̄ and ms. M,
the Imam only wanted to strike his slave; according to mss. L, T and
B, he actually hit him. For the final sentence see also Ibn Bābawayh,
Khis. āl, p. , no. , idem, Ma#ānı̄, p. , no. , Hill
. ı̄, Mukhtas. ar, p. ,
all > Bih. ār, LIII, p. , no. ; Bahrān
. ı̄, Mah. ajja, p. . Cf. Ahwāzı̄,
Zuhd, p. , no.  > Bih. ār, XLVI, p. , no. , LXXIV, p. , no. ,
XCI, p. , no. . Cf. further As. l Ja #far b. Muh. ammad al-Ha . d. ramı̄, p. 
(#Alı̄ Zayn al-#Ābidı̄n is angry with a hireling [ajı̄r] and beats him, then
rues his action and asks to be hit back; when the hireling refuses, #Alı̄
pays him forty dinars as compensation). Similarly Ahwāzı̄, Zuhd, p. ,
no.  > Bih. ār, XLVI, p. , no. ; #Imād al-Dı̄n, #Uyūn, p. .
 
 There seem to be two possible explanations for the fact that an
exegetical tradition on a verse from Sūra  is found in the chapter
on Sūra : (i) both Q : and Q : contain the words wa-min
qablihi kitāb Mūsā imāman wa-rah. matan; (ii) both Q : and Q : con-
tain the word shāhid (witness). There is widespread agreement among
Shı̄#ı̄ exegetes that the shāhid of Q : is #Alı̄ (see the sources cited
in Bih. ār, XXXV, pp. – [bāb annahu s. alawāt allāh #alayhi l-shahı̄d
wa-l-shāhid wa-l-mashhūd]). Most of these exegetes do not make the
same claim for Q :, where the reference is to shāhid min banı̄
isrā"ı̄l. Al-Qummı̄ is a notable exception: in addition to identifying
the shāhid of Q : as #Alı̄ (in the printed edition of his Tafsı̄r [I,
p. ] this identification is missing from the exegesis to Sūra , but
it is found in quotations of this passage in later sources [see S. āfı̄, II,
p. , Bih. ār, IX, p. , no. , XXXV, p. , no. ]), he cites this
identification as a proof (dalı̄l) that the shāhid min banı̄ isrā"ı̄l is also #Alı̄
(II, pp. –, to Q :). This fits in with accounts which posit
an identity between the Children of Israel and the Prophet’s family
(see #Ayyāshı̄, I, p. , nos. ,  and the discussion in Bar-Asher,
“Judaism”, pp. –). It may be suggested that in KQ, too, Q :
is cited in the chapter on Sūra  as part of an argument that the
shāhid in both Sūras is #Alı̄. Since this argument is not spelled out, one
would have to assume that the tradition as we have it is incomplete. See
.
Isnād: cf. Najafı̄, p. , no. .—A̄ M: Abū Maryam #Abd
al-Ghaffār b. al-Qāsim b. Yahyā . al-Ans.ārı̄, a Kūfan transmitter from
. (Modarressi, TS, pp. –).
 Fas. l, p. , ll. –, p. , l. –p. , l. . This includes the
following: (i) the circumstances which led to the revelation of Q :–;
(ii) the Prophet never committed any sins but bore the sins of “his” (i.e.
#Alı̄’s) followers; (iii) some words (presumably wa-mā adrı̄ mā yuf #al bı̄ wa-
lā bikum at Q :) were added to the text of the Qur"ān; (iv) the person
who added these words was Ziyād; (v) the Imāmı̄ reading of Q :.
For (i) and (v) see Najafı̄, p. , no.  > Burhān, IV, p. , no. , Bih. ār,
XXIV, p. , no. ; for (ii) see , cf. ; (iii) and (iv) do not appear
to be recorded elsewhere and are not pronounced by the Imam; they
may be an interpolation. Ziyād may be Ziyād b. Abı̄hi (on whom see
the article in EI 2 [I. Hasson]); alternatively, “Ziyād” should perhaps
be emended to “Ibn Ziyād”, i.e. #Ubaydallāh b. Ziyād, the Umayyad
governor of #Irāq who is reported to have introduced many additions to
 
the Qur"ān (see Introduction, p. ; cf. Dānı̄, Muqni #, p. ). According
to some exegetes, Q : was abrogated by Q :– (see Zuhrı̄, Nāsikh,
p. , Ibn Wahb, Jāmi #/#Ulūm, p.  [fol a ll. –], Ibn al-#Atā"iqı̄,
Nāsikh, p.  and the discussion in Ibn al-#Arabı̄, Nāsikh, pp. –).
 Fas. l, p. , ll. –. For this reading see Jeffery, p.  (al-Sādiq, .
with fa-yaqd. ūn for fa-yaqd. ū); Sa#d b. #Abdallāh, Nāsikh, p.  (al-Kāzim), .
Tabris
. ı̄, XXVI, p.  (al-Sādiq
. and al-Kāzim)
. (fa-yaqd. ū), both > S. āfı̄, V,
p.  (fa-yaqd. ūn), Huwayz
. ı̄, V, p. , no.  (fa-yaqd. ūn), Fas. l, p. , ll. –
 (fa-yaqd. ū); Najafı̄, p. , no.  (al-Sādiq)
. (fa-yaqd. ū) > Burhān, IV, p.
, no. , Bih. ār, XXIII, p. , no. . See .
 See .

Isnād: -H
. ı̄: #Ubaydallāh b. #Alı̄ b. Abı̄ Shu#ba al-Halab
. ı̄, a
. (Modarressi, TS, pp. –). For the
isnād Ibn Abı̄ #Umayr < Hammād
. b. #Uthmān < #Ubaydallāh al-Halab
. ı̄
see idem, TS, pp. , .
 Fas. l, p. , ll. –. For this tradition see Ibn al-Juhām . > Najafı̄,
p. , no.  (beginning; isnād: Ibn Abı̄ #Umayr < Hammād . b. #Īsā
< Muhammad
. al-Halab
. ı̄ [read: #Ubaydallāh al-Halab
. ı̄; see Modarressi,
TS, p. ] < al-Sādiq)
. > Burhān, IV, p. , no. , Bih. ār, XXIV, p. ,
no. . F-(t)-s-l-.ttum could be read as either fa-tasalla.ttum or fa-sulli.ttum;
m-l-ktum could be either malaktum or mulliktum. Tuwullı̄tum (“you were
given power/authority”) is cited as the qirā"a of #Alı̄ (Nah. hās, . I #rāb, IV,
p. ; idem, Ma#ānı̄, VI, pp. –; Ibn Khālawayh, p. ; Tabris . ı̄,
XXVI, p. ; Qurt.ubı̄, XVI, p. ). It is also recorded as the reading
of Ruways (i.e. Abū #Abdallāh Muhammad . b. al-Mutawakkil al-Lu"lu"ı̄
al-Bas.rı̄, d. /–, a transmitter from Ya#qūb al-Ha . dram
. ı̄; see
Ibn al-Jazarı̄, II, pp. –, no. ; GAS, I, p. ) (Ibn Ghalbūn,
II, p. ), of Ibn Abı̄ Ishāq . and of Ya#qūb (i.e. al-Ha . dram
. ı̄) in the
transmission of Ruways (Qurt.ubı̄, XVI, p. ). According to the ver-
sion in Ibn al-Juhām,
. Q : was revealed concerning the #Abbāsids
and Umayyads (nazalat hādhihi l-āya fı̄ banı̄ #amminā banı̄ l- #Abbās wa-
banı̄ Umayya); according to other traditions, it refers to the Umayyads
(Māturı̄dı̄, IX, p. ; Tha#labı̄, IX, p. ; Najafı̄, p. , no.  >
Burhān, IV, p. , no. , Bih. ār, XXIII, p. , no. ) or to the Hāshimı̄s
and Umayyads (Ibn al-Juhām . > Najafı̄, p. , no.  > Burhān, IV, p.
, no. , Bih. ār, XXIII, pp. –, no. , XXXVI, p. , no. 
[middle]; Qurt.ubı̄, XVI, p. ). See ; cf. .
 
 Fas. l, p. , ll. –. This does not appear to be recorded else-
where as a reading of the Prophet. See ; cf. .
 Fas. l, p. , l. , Najafı̄, p. , no. . See Burhān, IV, p. , no.
, Bih. ār, XXIII, p. , no. , XXXVI, p. , no.  (from Najafı̄).
For this reading see also Qummı̄, II, p.  > Najafı̄, p. , no. , S. āfı̄,
V, p. , Burhān, IV, p. , no. , Bih. ār, XXXVI, p. , no. , Huwayz
. ı̄,
V, p. , no. , Fas. l, p. , l. –p. , l. ; Bar-Asher, “Readings”, p.
. In the version of Qummı̄ cited in Najafı̄, S. āfı̄, Bih. ār and Huwayz
. ı̄,
the reading fı̄ #Alı̄ is followed by the comment: illā annahu kushi.ta l-ism
(“but the name [of #Alı̄] was removed [from the Qur"ān]”).
 Fas. l, p. , ll. –. See Q : (ulā"ika lladhı̄na .taba #a llāh #alā
qulūbihim wa-sam#ihim wa-abs. ārihim); cf. *.
 See *. Cf. Q : (antum al-fuqarā" ilā llāh wa-llāh huwa l-ghanı̄
al-h. amı̄d).
 Fas. l, p. , l. . For this reading see Qummı̄, II, p.  > Najafı̄,
p. , no. , S. āfı̄, V, p. , Burhān, IV, p. , no. , Bih. ār, XXXVI, pp.
–, no. , Huwayz
. ı̄, V, p. , no. , Fas. l, p. , ll. –; Bar-Asher,
“Readings”, p. .
 See Najafı̄, p. , no.  (dhunūb shı̄ #at #Alı̄) > Burhān, IV, p. ,
no. , Bih. ār, XXIV, p. , no. . Cf. Qummı̄, II, p.  > S. āfı̄,
V, p. , Huwayz
. ı̄, V, p. , no. ; Ibn Bābawayh, #Ilal, p. , no.
; idem, Ma#ānı̄, pp. –, no.  (the Prophet tells #Alı̄: inna llāh
tabāraka wa-ta #ālā h. ammalanı̄ dhunūb shı̄ #atika thumma ghafarahā lı̄ wa-dhālika
qawluhu #azza wa-jall: li-yaghfira laka llāh mā taqaddama min dhanbika wa-mā
ta"akhkhara); Bursı̄, Mashāriq, p.  (Ibn #Abbās: inna llāh h. ammala rasūlahu
dhunūb man ah. abba #Aliyyan min al-awwalı̄n wa-l-ākhirı̄n ikrāman li- #Alı̄ fa-
yah. miluhā #anhum ikrāman lahum fa-ghafarahā llāh ikrāman li-Muh. ammad). See
, ; cf. .
 Mustadrak, XII, pp. –, no. . See Najafı̄, p. , no. 
> Bih. ār, XXVII, p. , no.  (the Prophet addresses #Alı̄); .
 Fas. l, p. , ll. –. For this reading see Jeffery, p.  (Ubayy).
Cf. the reading aktharuhum banū Tamı̄m lā ya #qilūn which is ascribed to
Ibn Mas#ūd (Tūs
. ı̄, IX, p.  > Fas. l, p. , ll. –; Tha#ālibı̄, V, p.
 
) and to al-Rabı̄# b. Khuthaym (Jeffery, p. ). In Qummı̄ (II, p.

) the text reads: wa-hum banū Tamı̄m, which looks like a gloss; but
in the citation in Bih. ār, XVII, p. , no.  and Fas. l, p. , l. , wa-
hum does not appear. Cf. further Qurt.ubı̄, XVI, pp. –; Suyūt.ı̄,
Durr, VI, p. . Translation: “They turned to a verse from the book of
God and erased it (by altering its original wording) (fa-darasūha)”. Cf.
Qurt.ubı̄, VII, p. , where darasū (Q :) is glossed as “they erased”.
See .
Isnād: The name Jarrāh. of ms. M may have been produced after
the words #an Harı̄z
. were mistakenly written down twice, their second
occurrence then being corrupted to #an Jarrāh. .
 The identity of the brethren (ikhwān, cf. Q :) is not revealed,
but the reference may well be to #Alı̄’s opponents at the Battle of the
Camel (see Kulı̄nı̄, VIII, p. , no.  > Burhān, IV, p. , no. ,
Bih. ār, XXIV, p. , no. , Huwayz
. ı̄, V, p. , no. ; for a Zaydı̄
view cf. Bustı̄, Bah. th, p. ). These opponents are regarded by the
Imāmı̄s as bughāt (rebels against the legitimate ruler). The problem in
associating them with Q : is that in the Qur"ān both parties are
referred to as believers (al-mu"minı̄n), whereas for the Imāmı̄s the bughāt
are unbelievers (see Kohlberg, “Jihād”, pp. –, –). Al-Tabris . ı̄
attempts to overcome this difficulty by stating that naming both parties
“believers” does not prove that either or both remain in a state of belief
once they commence fighting (XXVI, p. ). Al-Majlisı̄ seems to reject
such an analysis: for him, the fact that Q : speaks of believers
means it can hardly be taken to refer to those who fought against
#Alı̄ (Bih. ār, XXXII, pp. –). Translation: “This verse was revealed
concerning us and our brethren. There was a dispute concerning this
affair (i.e. leadership of the community), but (eventually) one (i.e. the
erring) party (fi"a) will revert to the truth”. The emendation fı̄hi > fi"a
was proposed by Michael Cook.
 Fas. l, p. , ll. –. Hadı̄th

. al-Barqı̄ is a reference to . The
point put to al-Sādiq
. about a preponderance of Tamı̄mı̄ judges is in line
with reports that there were numerous Tamı̄mı̄s who held government
positions under the Umayyads and #Abbāsids (see EI 2, art. “Tamı̄m b.
Murr” [M. Lecker]).
 See Kulı̄nı̄, I, p. , no.  (the latter part) > S. āfı̄, V, p. ,
Bih. ār, XXIII, pp. –, no. , Huwayz
. ı̄, V, pp. –, no. ; cf.
 
al-Majlisı̄’s discussion in Bih. ār, LXIX, pp. –. For the first part of
this tradition see Qummı̄, II, p. .
 For this reading see GdQ, III, p. , Ibn Muhakkam, . IV, p. ,
Abū l-Futūh,
. X, p.  (Ibn Mas#ūd); Jeffery, pp. , , , , ,
,  (Ibn Mas#ūd, Ubayy, #Alı̄, Sa#ı̄d b. Jubayr, Tal . .ha b. Mu s.arrif,
al-Rabı̄# b. Khuthaym, al-Sādiq);
. Abū #Ubayd, Fad. ā"il, II, pp. –,
no. , Samarqandı̄, III, p. , Ibn al-Jawzı̄, VII, p.  (the caliph
Abū Bakr on his death-bed); Ibn Qutayba, Mushkil, p. ; Sa#d b.
#Abdallāh, Nāsikh, p.  (al-Sādiq);
. Qummı̄, II, p. ; Tabar. ı̄, XXVI,
p. , Nah. hās,
. I #rāb, IV, p. , Zamakhsharı̄, IV, p. , Qurt.ubı̄, XVII,
p. , Zarkashı̄, I, pp. – (Ibn Mas#ūd, Abū Bakr); Ibn Jinnı̄,
II, p.  (Abū Bakr on his death-bed, Sa#ı̄d b. Jubayr, Tal . ha);. Ibn
Khālawayh, p.  (Abū Bakr, Ubayy); Māwardı̄, V, p. ; Tūs . ı̄, IX, p.
 (Abū Bakr, Ibn Mas#ūd, the ahl al-bayt); Ibn #At.iyya, V, p.  (the
codex of Ibn Mas#ūd, Ibn Jubayr, Tal . ha,
. Abū Bakr); Tabris . ı̄, XXVI, p.
 (Sa#ı̄d b. Jubayr, Tal. ha,
. the Imams) > S. āfı̄, V, p. , Huwayz . ı̄, V, p.
, no. ; Tabris
. ı̄, Jawāmi #, II, p.  (the Imams); Shnizer, Qur"ān, p.
. For interpretations of this qirā"a see Tabar . ı̄, XXVI, pp. –,
Ibn Jinnı̄, II, pp. –.
 Ibn Mas#ūd, Tal . ha. and al-Sādiq

. are said to have read fiyya mazı̄d
(Jeffery, pp. , ). For this tradition cf. As. l Husayn
. b. #Uthmān, pp. –
; Ahwāzı̄, Zuhd, p. , no.  (> Bih. ār, VIII, p. , no. ), p. ,
no.  (> Bih. ār, LVII, p. , no. ); Qummı̄, II, p.  (… fa-yakhluqu
llāh khalqan yawma"idhin yamla"u bihim al-janna) > Burhān, IV, p. , no. ,
Bih. ār, VIII, p. , no. , pp. –, no. , Huwayz
. ı̄, V, pp. –,
no. . The expression .tūbā lahum (“a good final state shall be their lot”)
occurs at Q :.
 Cf. Qummı̄, II, p.  > S. āfı̄, V, p. , Huwayz . ı̄, V, p. , no.
; Furāt, II, p. , no.  > Bih. ār, VII, pp. –, no. , XXXVI,
p. , no. ; Haskān . ı̄, II, pp. –, no.  > Tabris . ı̄, XXVI, p.
 > Najafı̄, p. , no. , Bih. ār, XXXVI, p. . Al-A#mash is reported
to have declared that the verse was revealed as follows: yā Muh. ammad
yā #Alı̄ alqiyā fı̄ jahannam kull kaffār #anı̄d (Furāt, II, pp. –, no. 
> Bih. ār, VII, p. , no. , XXXVI, pp. –, no. ; cited in Bar-
Asher, “Readings”, p. ).
 Cf. Tabar

. ı̄, XXVI, p.  (on the authority of Qatāda).
 
 For the notion that the Imams receive additional knowledge
every Friday see Bas. ā"ir, pp. – (bāb mā yuzād al-a"imma fı̄ laylat al-
jumu #a min al- #ilm al-mustafād); Kulı̄nı̄, I, pp. – (bāb fı̄ anna l-a"imma
#alayhim al-salām yazdādūn fı̄ laylat al-jumu #a); Kohlberg, “Community”, p.
; Amir-Moezzi, Guide divin, pp. – = Divine Guide, pp. –.
Isnād: -Q̄ . #A -R . ̄: he is probably al-Qāsim b. #Abd
al-Rahmān
. al-Hāshimı̄ (Ardabı̄lı̄, II, pp. –), from whom al-Sayyārı̄
transmits in Barqı̄, II, p. , no. .
 Fas. l, p. , l. . See Najafı̄, p. , no.  (hākadhā nazalat) >
Burhān, IV, p. , no. , Bih. ār, XXXVI, p. , no. . Cf. Qummı̄, II,
p.  > Najafı̄, p. , no. , Burhān, IV, p. , no. , Bih. ār, XXXV,
p. , no. , Huwayz
. ı̄, V, p. , no. . Al-Qummı̄ has ya #nı̄ fı̄ #Alı̄,
making this a gloss.
 Cf. Sa#d b. #Abdallāh, Nāsikh, p.  (fa-inna li-l-zālimı̄n. āl Muh. am-
mad h. aqqahum #adhāban dūna dhālika wa-lākinna akthar al-nās lā ya #lamūn) >
Bih. ār, LIII, p. , no. , Fas. l, p. , ll. –. Cf. also , , where
a different reading is recorded. See also Tisdall, p.  (“Verily for those
who have wronged Mohammed’s family of their due there shall be
punishment besides that; but verily most of them know [it] not”). As
Tisdall only provides a translation, it cannot be established which of
these two readings of Q : was cited in the Arabic text. The ya #qilūn
of the manuscripts is probably the result of a conflation with one of the
verses ending in aktharuhum lā ya #qilūn, i.e. Q :, :, :.
 Mustadrak, VIII, p. , no. . Cf. Qummı̄, II, p.  > Bih. ār,
XCIX, p. , no. ; Kulı̄nı̄, IV, p. , no.  > S. āfı̄, V, p. , Burhān, IV, p.
, no. ; Ibn Bābawayh, Amālı̄, p. ; idem, #Ilal, p. ; idem, Faqı̄h,
II, p. , no.  (ending) > Burhān, IV, p. , no. ; Ibn Bābawayh,
Ma#ānı̄, p.  > Bih. ār, XCIX, p. , no. ; Ibn Bābawayh, Tawh. ı̄d,
p.  > Bih. ār, XVIII, p. , no. . In all of these sources, firrū ilā
llāh (“flee unto God”) is glossed as h. ujjū ilā (bayt) allāh (“perform the
pilgrimage to [the house of] God”).
 Shı̄#ı̄ exegetes often explain the “various opinions” (qawl mukhta-
lif ) of Q : as referring to the walāya (see the references in *). This
verse does not appear to be mentioned elsewhere as abrogated. The
abrogating verse is perhaps Q : (“Save those on whom your Lord
has mercy”, i.e. the Shı̄#ı̄s); cf. . This could be seen as an instance
 
of takhs. ı̄s. (cf. *, *) or of istithnā" which, like takhs. ı̄s. , in some cases
replaced naskh in later terminology.
Isnād: #Aı̄: the reference may well be to #Alı̄ b. al-Nu#mān (for whom
see *), who is often recorded as transmitting from Dāwūd b. Farqad
(see e.g. Kulı̄nı̄, II, p. , no. , III, p. , no. , IV, p. , no. ). For
such a transmission in KQ see , , , , , .
 See Bas. ā"ir, p. , no.  > Burhān, IV, p. , no. ; Qummı̄,
II, p.  > Burhān, IV, p. , no. , Bih. ār, XXXI, p. , no. ,
XXXVI, p. , no. ; Kulı̄nı̄, I, p. , no.  > Najafı̄, p. , no.
, S. āfı̄, V, p. , Burhān, IV, p. , no. , Bih. ār, XXIII, pp. –,
no. , Huwayz
. ı̄, V, p. , no. ; Ibn Shahrāshūb, Manāqib, III, p. 
> Bih. ār, XXIII, p. , no. ; Bayād. ı̄, I, p. . According to these
traditions, those who a-f-k from the walāya will be turned away from
Paradise. The vocalization of the verb in question may be either ufika
(“to be turned away”) or afaka (“to turn away”). The latter seems to
make better sense; this in turn suggests that the Shı̄#ı̄ reading at Q :
was afaka (rather than ufika, as in the #Uthmānic codex). For this reading
see Ibn Khālawayh, p.  (Qatāda); Zamakhsharı̄, IV, p.  (Sa#ı̄d b.
Jubayr); Rāzı̄, XXVIII, p. .
 For the entire paragraph see Mans.ūr, #Iqd, p. , citing al-Barqı̄’s
al-Tanzı̄l wa-l-tah. rı̄f. For a fuller version of the first half see al-Himyar . ı̄,
Kitāb al-dalā"il (for which see Kohlberg, Muslim Scholar, p. , no. )
> Irbilı̄, II, p.  > Bih. ār, V, p. , no. , XLVII, p. , no. .
For Q : being abrogated by Q :– see Kitāb Durust, p. 
(tilka qabla hādhihi); Qummı̄, II, p.  > Huwayz . ı̄, V, p. , no. ;
#Ayyāshı̄, II, p. , no.  > S. āfı̄, V, p. , Burhān, II, p. , no. ,
Huwayz
. ı̄, V, pp. –, no. ; Nu#mānı̄, Tafsı̄r, p. . According to
al-Majlisı̄ (Bih. ār, V, p. ), this is in fact badā", takhs. ı̄s. (specification, cf.
*, *) or tabyı̄n (elucidation). For the gloss li-l-ikhtilāf see Māturı̄dı̄,
VI, p.  (wa-qāla qā"ilūn: li-l-ikhtilāf khalaqahum illā man rah. ima rabbuka);
cf. Karājakı̄, II, pp. –.
 See .
 Fas. l, p. , ll. –. See Qummı̄, II, p.  > S. āfı̄, V, pp. –,
Burhān, IV, p. , Huwayz
. ı̄, V, p. , no.  (first part); Ibn al-Juhām
.
(possibly citing KQ ) > Najafı̄, p. , no.  > Burhān, IV, p. , no. ,
Bih. ār, XXIV, p. , no. . Cf. , .
 
 Fas. l, p. , l. . Cf. , .
 The reading wa-atba#nāhum dhurriyyātihim … dhurriyyātihim is re-

corded on the authority of Ibn #Abbās (see Tabar . ı̄, XXVII, p. ) and
Abū #Amr (idem, XXVII, p. ; Ibn Mujāhid, p. ; Ibn Ghalbūn, II,
p. ; Samarqandı̄, III, p. ; Tabris . ı̄, XXVII, p. ; Abū l-Futūh, . X,
p. ; Qurt.ubı̄, XVII, p. ). See also Ibn Khālawayh, Hujja, . pp. –
; Ibn Shahrāshūb, Manāqib, III, p.  (wa-atba#nāhum dhurriyyātihim).
For wa-atba#nāhum see Jeffery, p.  (#Alı̄, Zayd b. #Alı̄); idem, “Zaid
b. #Alı̄”, p.  (Zayd); S. āfı̄, V, p. . For alh. aqnā bihim dhurriyyātihim see
Tabar
. ı̄, XXVII, p.  (most Medinese readers); Nah. hās, . I #rāb, IV, p. 
(the Medinese); Ibn Mujāhid, p. ; Tabris . ı̄, XXVII, p.  (Nāfi#, Ibn
#Āmir). For this tradition see Kulı̄nı̄, III, p. , no.  (> Huwayz . ı̄, V,
pp. –, no. ), Ibn Bābawayh, Faqı̄h, III, p. , no. , idem,
Tawh. ı̄d, p. , no. , all > S. āfı̄, V, p. ; cf. Tabar. ı̄, XXVII, p. 
(Ibn #Abbās: where both ancestors and their progeny were believers,
God will honour the ancestors by having the progeny join them in
the same place in heaven, even if the deeds of the latter fell short of
the deeds of the former) (wa-in qas. arat a #māluhum #an a #mālihim takrimatan
minnā li-ābā"ihim); Tūs
. ı̄, IX, p. ; Tabris
. ı̄, XXVII, p.  > Bih. ār, V, p.
 (Ibn #Abbās: innahum al-bālighūn ulh. iqū bi-darajāt ābā"ihim wa-in qas. arat
a #māluhum takrimatan li-ābā"ihim). See .
 This tradition is in line with the view of some exegetes according
to which the adbār al-sujūd and idbār al-nujūm refer to two of the five
prescribed daily prayers. For adbār al-sujūd as referring to the maghrib
prayer see e.g. Samarqandı̄, III, p. . For idbār al-nujūm as referring
to the morning prayer see e.g. Ibn Wahb, Jāmi #/Tafsı̄r, p.  (fol b
l. ) (s. alāt al-s. ubh. ); Tabar
. ı̄, XXVII, pp. – (this is al-Tabar . ı̄’s own
opinion); Zamakhsharı̄, IV, p.  (idbār al-nujūm s. alāt al-fajr); Qurt.ubı̄,
XVII, p. ; Suyūt.ı̄, Durr, VI, p. ; cf. Bih. ār, LXXXII, p. . In
contrast, many Imāmı̄ and Sunnı̄ scholars regard these two expressions
as referring to supererogatory prayers. See e.g. Himyar . ı̄, p.  > Bih. ār,
LXXXVII, p. , no.  (al-Sādiq: . al-rak #atān allatān ba #da l-maghrib humā
adbār al-sujūd wa-l-rak #atān allatān ba#da [sic] l-fajr idbār al-nujūm); Qummı̄,
II, p.  ( #an al-Rid. ā qāl adbār al-sujūd qāl arba # raka #āt ba #da l-maghrib
wa-idbār al-nujūm rak #atān qabla s. alāt al-s. ubh. ) > Huwayz
. ı̄, V, p. , no.
 (latter part); Kulı̄nı̄, III, p. , no.  (qultu lahu [i.e. Zurāra to al-
Bāqir] wa-idbār al-nujūm qāl rak #atān qabla l-s. ubh. qultu wa-adbār al-sujūd
qāl rak #atān ba#da l-maghrib) > S. āfı̄, V, p. , Huwayz. ı̄, V, p. , no.
 
; Ibn Muhakkam,

. IV, pp.  ( #an #Alı̄ qāl su"ila rasūl allāh #an adbār
al-sujūd fa-qāl: humā l-rak #atān ba#da s. alāt al-maghrib, wa-su"ila #an idbār al-
nujūm fa-qāl: humā l-rak #atān qabla s. alāt al-s. ubh. ), ; Sijistānı̄, Gharı̄b, p.
 (from #Alı̄); Tūs
. ı̄, IX, p. ; Tabris
. ı̄, XXVI, p.  (> Bih. ār, XVI,
p. , LXXXII, p. ), XXVII, p.  (> Huwayz . ı̄, V, p. , no.
); Abū l-Futūh, . X, pp. –; Rāwand ı̄, Fiqh, I, p. ; Qurt.ubı̄,
XVII, p. ; Suyūt.ı̄, Durr, VI, p. ; Ardabı̄lı̄, Zubda, pp. –. Of the
Seven Readers, Ibn Kathı̄r, Nāfi# and Hamza . read wa-idbār al-sujūd at
Q : (Ibn Mujāhid, p. ); at Q :, Ya#qūb [i.e. al-Ha . dram
. ı̄]
in the transmission of Zayd read wa-adbār al-nujūm (Tūs . ı̄, IX, p. ;
Tabris
. ı̄, XXVII, pp. –). The readings of the Imams do not seem to
be recorded.
 See Najafı̄, p. , no.  > Burhān, IV, p. , no. , Bih. ār, XXVII,
p. , no. . A similar tradition is cited in connection with Q :;
see Furāt, I, p. , no.  > Bih. ār, XIII, p. , no. , XXIV, p. ,
no. ; Ibn al-Juhām. > Najafı̄, p. , no.  > Burhān, III, pp. –,
no. , Bih. ār, XXVI, p. , no. ; Ibn Bābawayh, Thawāb, pp. –,
no.  > Bih. ār, III, p. , no. ; Mufı̄d, Ikhtis. ās. , p.  > Bih. ār, LXVIII,
p. , no. .
Isnād: #Aı̄ . S̄: he is probably #Alı̄ b. Sulaymān b. Rashı̄d/
Rushayd, a Baghdādı̄ transmitter from al-Hādı̄ (Quhpā"ı̄, IV, p. ;
Ardabı̄lı̄, I, p. ).
 Fas. l, p. , ll. –. See Ibn Bābawayh, #Ilal, pp. –, no. 
(isnād: … al-Hasan
. b. Mahbūb
. < Mālik b. #Uyayna [evidently an error
for #At.iyya] < Hab . ı̄b al-Sijistān ı̄) > S. āfı̄, V, p. , Burhān, IV, p. , no.
, Bih. ār, III, pp. –, no. , XVIII, p. , no. . For this reading
see also Jeffery, p.  (Ubayy); Qummı̄, II, p.  > S. āfı̄, V, p. , Bih. ār,
IX, p. , no. , Fas. l, p. , l. . Cf. al-Sādiq’s . description of the
mi #rāj: … thumma mad. ā fa-tadānā fa-tadallā fa-kāna qāb qawsayn aw adnā etc.
(#Ayyāshı̄, I, p. , no.  [to Q :] > Burhān, I, p. , no. ,
Bih. ār, LXXXIV, p. , no. ). Tadānā usually means “to approach one
another”, but it can also be used in the sense of “to draw near” (as in
idhā l-laylu tadānā, see Lisān, s.v. qyd), i.e. as a synonym of danā. Cf. in
general van Ess, “Vision”.
Isnād: M̄ . #A:
. Abū l-Husayn
. Mālik b. #At.iyya al-Ahmas
. ı̄
al-Bajalı̄, a Kūfan transmitter from al-Sādiq. . His kitāb was transmitted
by Hasan
. b. Mahbūb
. (Modarressi, TS, pp. –).
 
 Fas. l, p. , ll. –. For this reading (“as for those who have
disbelieved, there shall come upon them a calamity”) see Jeffery, p. 
(Ubayy). Cf. Q :,  (al-Ghāshiya):.
 Najafı̄, p. , no. . See Burhān, IV, p. , no. , Bih. ār, XXIV,
p. , no.  (from Najafı̄). This tradition (without the final sentence)
forms part of a lengthy account in Kulı̄nı̄, VIII, p. , no.  (see
*) > S. āfı̄, V, p. , Burhān, IV, p. , no. , Bih. ār, XXIII, p. , no.
, XXIV, p. , no. , Huwayz . ı̄, V, p. , no. . Al-Kulı̄nı̄’s text
includes the sentence uqsimu bi-qabd. /bi-qabr Muh. ammad idhā qubid. a (“I
swear by the death/grave of Muhammad . when he dies”). It is however
highly unlikely that God should swear by the death of the Prophet.
What is probably the correct version is recorded in Najafı̄: mā futintum
illā bi-bughd. āl Muh. ammad idhā mad. ā (“you were only put to the test by
hatred for the family of Muhammad . after he had passed away”). A
scribe presumably miscopied mā futintum illā bi-bughd. as uqsimu illā bi-
qabd. ; the illā was subsequently dropped in order for the sentence to
make sense. The corresponding sentence in the manuscripts of KQ is
likewise corrupt. For the ending cf. #Ayyāshı̄, I, p. , no.  (mā kānat
walāyatuhu illā min allāh mushāfahatan li-Muh. ammad s. ) > Bih. ār, XVIII, p.
, no. . For mushāfaha see also .
 For the ending cf. Tūs . ı̄, IX, p.  (wa-l-ma #nā mā zāgha bas. ar
Muh. ammad wa-mā .taghā); Tabris
. ı̄, XXVII, p. . The reading kadhdhaba
(Q :) that appears in ms. T is ascribed to Ibn #Āmir in the trans-
mission of Hishām b. #Ammār (i.e. Abū l-Walı̄d Hishām b. #Ammār
al-Sulamı̄ al-Dimashqı̄, d. ca. /–; see Ibn al-Jazarı̄, II, pp.
–, no. ) (Ibn Mujāhid, p. , Qurt.ubı̄, XVII, p. ). It is
also recorded on the authority of Abū Ja#far al-Qāri", al-Hasan . al-Bas.rı̄,
#Ās.im al-Jahdar
. ı̄ ( Tabar
. ı̄, XXVII, p. , Na h
..hās, I #rāb, IV, pp. –,
Tha#labı̄, IX, p. ) and Ibn Miqsam (see Jeffery, “Ibn Miqsam”, p. )
and is further mentioned in Ibn Muhakkam, . IV, p. , #Ukbarı̄, p. .
 Cf. Ibn al-Juhām . > Najafı̄, pp. –, no.  (with roughly the
same isnād as at ) > Burhān, IV, p. , no. , Bih. ār, XXIV, p. ,
no. . The matn of Ibn al-Juhām’s . text begins as follows: lammā awqafa
rasūl allāh s. amı̄r al-mu"minı̄n #alayhi l-salām yawm al-ghadı̄r (cf. ) iftaraqa
l-nās thalāth firaq etc.
 
 The reading jannahu (“concealed him”) (for jannatu) is ascribed

to #Alı̄ (see Ibn Khālawayh, pp. –, esp. p. , l. -; Tha#labı̄,
IX, p. ; Zamakhsharı̄, IV, p. ; Tabris
. ı̄, XXVII, p.  > Huwayz
. ı̄,
V, p. , no. ; according to Abū l-Futūh, . X, pp. –, #Alı̄ and
Anas read ajannahu), as well as to al-Sādiq
. and Abū l-Dardā" (Tabris
. ı̄,
Jawāmi #, II, p.  > Huwayz
. ı̄, V, p. , no. ). It is also recorded
on the authority of Muhammad
. b. Ka#b al-Quraz. ı̄ (Tha#labı̄, IX, p.
, Abū l-Futūh,. X, p. ), Abū Hurayra, Ibn al-Zubayr and others,
but is said to have been rejected by #Ā"isha (see Ibn Jinnı̄, II, p. ;
Samarqandı̄, III, p. ; Zamakhsharı̄, IV, p. ; Ibn #At.iyya, V, p. ;
Rāzı̄, XXVIII, p. ; Abū Hayyān,
. VIII, p. ). Al-Nah. hās
. (I #rāb, IV,
p. ) calls it an anomalous reading (qirā"a shādhdha, cf. *) and adds
that it was rejected by Sa#d b. Abı̄ Waqqās., Ibn #Abbās and Ibn #Umar.
For this reading see also Ibn al-Jawzı̄, VII, p. . See , .
 See , .
 For the beginning cf. Ibn al-Juhām . > Hill

. ı̄, Muh. tad. ar, p.  (>
Bih. ār, XVIII, p. , no. ), Najafı̄, p. , no.  > Burhān, IV, p. ,
no. , Bih. ār, XVIII, p. , no. . In this tradition, the carpet is said
to be made of “chrysolite and pearls”; according to the parallel sources,
it is made of gold. See , .
Isnād: For the isnād cf. *.—-#A̄ -Q.̄ı̄: Abū l-Fadl .
#Abbās b. #Āmir b. Rabāh. al-Qas.abānı̄ al-Thaqafı̄, a transmitter from
disciples of al-Sādiq
. (Quhpā"ı̄, III, p. ; Ardabı̄lı̄, I, pp. –). He
transmitted the kitāb of Dāwūd b. al-Hu . s.ayn (Modarressi, TS, p. ).—
D̄̄ . -H . .
 : a Kūfan transmitter from al-Sādiq
. and al-Kāzim
.
(Modarressi, TS, pp. –).
 This tradition is unusual in that it identifies the shi #rā (Sirius)
of Q : as the star which fell down at #Alı̄’s home, thus signalling
his election as Muhammad’s
. successor. In other accounts the star in
question is the najm of Q : (which gave its name to the Sūra); see e.g.
Ibn Bābawayh, Amālı̄, pp. – > Najafı̄, p. , no. , Burhān, IV,
pp. –, nos. –, Bih. ār, XXXV, pp. –, no. ; Ibn Bābawayh,
Amālı̄, pp. – > Ibn Shahrāshūb, Manāqib, III, p. , Najafı̄, p. ,
no. , Burhān, IV, p. , no. , Bih. ār, XXXV, pp. –, no. ; Ibn
al-Maghāzilı̄, pp. –; idem, p.  > Ibn Tāwūs,
. Tarā"if,
. pp. –.
 
 For the reading khāshi #an abs. āruhum (Q :) see Tabar . ı̄, XXVII,
p.  ( #āmmat qurrā" al-Kūfa wa-ba #d. al-bas. riyyı̄n); Ibn Mujāhid, p. ,
Samarqandı̄, III, p. , Ibn al-Jawzı̄, VII, p. , Qurt.ubı̄, XVII, p.
 (Abū #Amr, Hamza, . al-Kisā"ı̄); Māturı̄dı̄, IX, p.  (Ibn #Abbās);
Nah. hās,
. I #rāb, IV, p.  (ahl al-Kūfa wa-ahl al-Bas. ra); Ibn Khālawayh,
Hujja,
. p. ; Tha#lab ı̄, IX, p.  (Ibn #Abbās, Ya#qūb, Hamza, . al-
Kisā"ı̄, Khalaf [i.e. Abū Muhammad . Khalaf b. Hishām al-Asadı̄ al-
Baghdādı̄, a transmitter of the qirā"a of Hamza . and one of the Ten
Readers, d. /; see Ibn al-Jazarı̄, I, pp. –]); Zamakhsharı̄,
IV, p.  (wa-quri"a, cf. Lane, Commentary, p. ); Tabris . ı̄, XXVII, p. 
(the #Irāqı̄s except #Ās.im); Abū l-Futūh, . X, p.  (Abū #Amr, Ya#qūb,
Hamza,
. al-Kisā"ı̄); Abū Hayyān,
. VIII, p.  (Ibn #Abbās, Ibn Jubayr,
Mujāhid, al-Jahdar . ı̄, Abū #Amr, Hamza,. al-Kisā"ı̄). Cf. khāshi #atan abs. ā-
ruhum, which is attested in Q : and Q : and is also recorded
as a reading of Q : (see Jeffery, pp. , , ,  [Ibn Mas#ūd,
Ubayy, al-Rabı̄# b. Khuthaym, al-A#mash (according to some author-
ities)]; Tabar
. ı̄, XXVII, p. , Ibn Abı̄ Dāwūd, p. , Māturı̄dı̄, IX,
p. , Samarqandı̄, III, p.  [Ibn Mas#ūd]; Ibn Khālawayh, p. 
[Ubayy, Ibn Mas#ūd]; Tha#labı̄, IX, p.  [Ibn Mas#ūd, Abū Rajā"]).
This tradition properly belongs in the next chapter.
 The notion that the Hour mentioned at Q : (or the Day of
Reckoning mentioned at Q :, see ) was postponed as a result of
a change in the divine decree (badā") does not appear to be attested
elsewhere. For the expression badā li-llāh see , .
 Fas. l, p. , ll. –. For this tradition (with some variations)
see Furāt, II, pp. –, no.  (Maysara < al-Ridā) . > Bih. ār, VIII,
pp. –, no. , XCII, p. , no. , Fas. l, p. , ll. –; Ibn
Bābawayh, Fad. ā"il, pp. –, no.  > Bih. ār, VII, pp. –, no.
, VIII, p. , no. ; Najafı̄ (citing Ibn Bābawayh), pp. –, no.
 > Bih. ār, XXIV, pp. –, no. , LXVIII, p. , no. , #Āmilı̄,
Mir"āt, p. ; Burhān, IV, p. , no.  > Fas. l, p. , l. –p. , l. .
All include the reading minkum. Al-Najafı̄ does not name the work by
Ibn Bābawayh from which he quotes; as his text is identical to that of
Fad. ā"il al-shı̄#a, this may well be the work in question. The source of the
tradition recorded in the Burhān is given as Bishārāt al-shı̄ #a (Bishārat al-
shı̄ #a according to Fas. l) by Ibn Bābawayh. This title is not listed among
Ibn Bābawayh’s works (and is missing from the Dharı̄ #a). The text in
the Burhān is also found in Ibn Bābawayh’s Fad. ā"il al-shı̄#a, raising the
 
possibility that Bishārāt/Bishārat al-shı̄ #a and Fad. ā"il al-shı̄ #a are two titles
of the same work. Al-Najafı̄ (p. , no. , ending) does not identify
Ibn Arwā, merely referring to him as “one of the leaders of error”
(ah. ad a"immat al-d. alāl). As noted by al-Majlisı̄ (Bih. ār, VIII, p. , no. 
[bayān]), the reference is to #Uthmān; Arwā bint Kurayz b. Rabı̄#a was
the third caliph’s mother (see Tabar . ı̄, Ta"rı̄kh, first series, p. ; Ibn
Hazm,
. Jamhara, pp. –; Fas. l, p. , ll. –; Madelung, Succession, pp.
, ). Cf. Qummı̄, II, p.  (lā yus"al #an dhanbihi qāl minkum ay min
al-shı̄#a) > S. āfı̄, V, p. .
. . H
. ̄: Ahmad
. b. Hammād
. al-Marwazı̄, a trans-
mitter from al-Jawād (Quhpā"ı̄, I, pp. –; Ardabı̄lı̄, I, pp. –)
and an immediate authority of al-Sayyārı̄ (Tūs . ı̄, Tahdhı̄b, II, p. , no.
).
 Fas. l, p. , ll. –. For this reading see Bas. ā"ir (belonging at
the end of p. , no. , but missing from the printed edition) >
Burhān, IV, p. , no.  (but reading kuntum), Fas. l, p. , ll. –
(but reading tas. layāni for is. layāhā); Sa#d b. #Abdallāh, Nāsikh, p.  (but
reading kuntum … tamūtān fı̄hā) > Fas. l, p. , ll. –; Qummı̄, II, p.
 > Bih. ār, XXX, p. , no. ; Tabris . ı̄, XXVII, p.  (al-Sādiq)
. >
S. āfı̄, V, p. , Huwayz
. ı̄, V, p. , no. . Similar readings are ascribed
to Ibn Mas#ūd (see Jeffery, p.  [kuntumā bihā tukadhdhibān tas. layān
lā tamūtān fı̄hā wa-lā tuh. yayān/tah. yayān]) and to al-Rabı̄# b. Khuthaym
(see Jeffery, p.  [kuntum bihā tukadhdhibān tas. layānihā lā tamūtān fı̄hā
wa-lā tuh. yayān/tah. yayān]). The two persons referred to are Abū Bakr
and #Umar (see Himyar . ı̄, p.  [ya #nı̄ l-awwalayn]; Qummı̄, II, p. 
[ya #nı̄ Zurayqan wa-Habtar[an]];
. cf. Bar-Asher, Scripture, p. , note ).
According to KQ, the entire Sūra was revealed concerning them; this
presumably refers to the expression fa-bi-ayy ālā" rabbikumā tukadhdhibāni,
which occurs  times (cf. ). See .
Isnād: cf. .
 See Kulı̄nı̄, I, p. , no.  > Najafı̄, pp. –, no. , S. āfı̄, V,
p. , Burhān, IV, p. , no. , Bih. ār, XXIV, p. , no. , Huwayz
. ı̄, V,
p. , no. ; cf. Qummı̄, II, p.  > Najafı̄, p. , no. , Burhān, IV,
p. , no. , Bih. ār, XXXVI, p. , no. , Huwayz
. ı̄, V, pp. –,
no. ; Ibn al-Juhām
. > Najafı̄, p. , no.  > Burhān, IV, p. , no. ,
Bih. ār, XXIV, p. , no. , p. , no. . The reference is to Abū Bakr
and #Umar; cf. .
 
 Fas. l, p. , ll. –. The reading wa-khafad. a (“lowered”) is re-
corded on the authority of Ibn Mas#ūd (see GdQ, III, p. ; Jeffery, p. ;
Tabar
. ı̄, XXVII, p. ; Zamakhsharı̄, IV, p. ; Ibn #At.iyya, V, p. )
and al-Rabı̄# b. Khuthaym (Jeffery, p. ). For the reading al-lisān (“the
needle [of a balance])” see GdQ, III, p. , Ibn Khālawayh, pp. –
(Ibn Mas#ūd); Jeffery, pp. ,  (Ibn Mas#ūd, al-Rabı̄# b. Khuthaym);
Goldziher, Richtungen, p. ; WKAS, II, part , p. b.
Isnād: D̄̄ . I. ̄: Dāwūd b. Ishāq
. al-Hadhdhā",
. author of a
kitāb (Ardabı̄lı̄, I, p. ) and a direct authority of Ahmad
. al-Barqı̄ (e.g.
Barqı̄, II, p. , no. ).—J# . Q: . Ja#far b. Qurt. al-Muzanı̄,
a Kūfan transmitter from al-Sādiq . (Quhpā"ı̄, II, p. ; Ardabı̄lı̄, I, p.
).—-Mı̄ . T: al-Mughı̄ra b. Tawba al-Makhzūmı̄, a
Kūfan transmitter from al-Sādiq . and al-Kāzim
. (Quhpā"ı̄, VI, p. ;
Ardabı̄lı̄, II, p. ).
 Mustadrak, IV, p. , no. . Cf. .
 Mustadrak, IV, p. , no. . See Kulı̄nı̄, III, p. , no.  >
Bih. ār, XCII, p. , no. , Huwayz
. ı̄, V, p. , no. ; Tūs
. ı̄, Tahdhı̄b,
III, p. , no.  > al-Hurr . al-#Āmilı̄, Wasā"il, II/, p. , no. .
Cf. Ibn Bābawayh, Thawāb, p. , no.  > al-Hurr . al-#Āmilı̄, Wasā"il,
II/, p. , no. , Bih. ār, XCII, p. , no. ; Hākim,
. Mustadrak, II,
p. , no. ; Tabris
. ı̄, XXVI, p.  (to Q :) > Bi h. ār, XVIII,
p. , Huwayz
. ı̄, V, p. , no. , pp. –, no. ; Ibn Shahrāshūb,
Manāqib, I, p. ; Ibn Kathı̄r, Tafsı̄r, IV, p. ; Suyūt.ı̄, Durr, VI, pp. –
 (the Prophet tells his Companions that they should emulate the jinn
who, whenever they heard the verse fa-bi-ayy ālā" rabbikumā tukadhdhibāni,
would respond: lā wa-lā bi-shay" min ālā"ika rabbanā nukadhdhibu, “our
Lord, we deny none of your favours”); .
 Fas. l, p. , ll. –. See Himyar . ı̄, p.  > Burhān, IV, p. , no.
, Bih. ār, XXX, p. , no. , XCII, p. , no. , Fas. l, p. , l. –p.
, l.  (the same isnād as in KQ ), reading: hādhihi jahannam allatı̄ kuntum
(according to Burhān, Bih. ār and Fas. l: kuntumā) bihā tukadhdhibān fa-’s. layā
fı̄hā lā tamūtān fı̄hā wa-lā tuh. yayān/tah. yayān, adding: ya #nı̄ l-awwalayn (i.e.
Abū Bakr and #Umar). See .
 Cf. Bas. ā"ir, p. , no.  (> S. āfı̄, V, p. ), Mufı̄d, Ikhtis. ās. , p. ,
both > Burhān, IV, pp. –, nos. –, Bih. ār, LII, pp. –, no.
.
 
 Fas. l, p. , ll. –, Mustadrak, VIII, p. , no. . For this
tradition (but without the words idhā mu.tirtum) see Qummı̄, II, p. 
(isnād: … Abān b. Taghlib < #Abd al-A#lā al-Tha#labı̄ [Huwayz . ı̄: al-
Taghlibı̄] < Abū #Abd al-Rahmān . al-Sulamı̄) > S. āfı̄, V, pp. –,
Burhān, IV, p. , no. , Bih. ār, IX, p. , no. , LVIII, pp. –,
no. , XCII, p. , no. , Huwayz. ı̄, V, p. , no. ; Ibn Mardawayh
> Suyūt.ı̄, Durr, VI, p.  > Bih. ār, LVIII, p. , no. . For the reading
shukrakum see also Jeffery, pp. , , Nah. hās, . I #rāb, IV, p. , Ibn
Khālawayh, p.  (#Alı̄, Ibn #Abbās); Abū #Ubayd, Fad. ā"il, II, p. , no.
, Ibn Abı̄ Zamanı̄n, II, p. , Tūs . ı̄, IX, p.  (Ibn #Abbās); Sa#d b.
#Abdallāh, Nāsikh, p.  (al-Sādiq);
. Ibn Jinnı̄, II, p. , Tabris
. ı̄, XXVII,
p.  (> Huwayz
. ı̄, V, p. , no. ) (the Prophet, #Alı̄, Ibn #Abbās);
Qummı̄, II, pp. – (al-Sādiq) . > Bih. ār, XCII, p. , no. ; Tabar . ı̄,
XXVII, p. , Ibn al-Jawzı̄, VII, p.  (#Alı̄); Tha#labı̄, IX, p. ,
Māwardı̄, V, p. , Abū l-Futūh, . XI, p.  (the Prophet); Zamakhsharı̄,
IV, p.  (#Alı̄, wa-qı̄l hiya qirā"at rasūl allāh); Yāqūt, Udabā", V, p.  (Ibn
Shanabūdh). For the ending (mu.tirnā bi-naw" kadhā etc.) see also Tabar . ı̄,
XXVII, pp. – (citing various authorities); Ibn Abı̄ Hātim, . X,
p. , no.  (the Prophet); Tabris . ı̄, XXVII, p.  (Ibn #Abbās);
Suyūt.ı̄, Durr, VI, p.  (citing various sources, on the authority of Zayd
b. Khālid al-Juhanı̄) > Bih. ār, LVIII, p. , no. ; al-Hurr . al-#Āmilı̄,
Wasā"il, V, p. , no.  (a h. adı̄th qudsı̄, cited from various sources);
Fas. l, p. , l. . Cf. in general EI 2, art. “Anwā"” (Ch. Pellat). See .
Isnād: #A -A#̄: #Abd al-A#lā b. #Āmir al-Tha#labı̄ (in some
sources, erroneously, al-Taghlibı̄) al-Kūfı̄, who transmitted from Abū
#Abd al-Rahmān . al-Sulamı̄ and Muhammad . ibn al-Hanafiyya
. (Ibn
Hajar,
. Tahdhı̄b, VI, pp. –; Modarressi, TS, pp. , ).—A ̄ #A
-R . ̄ -Sı̄: Abū #Abd al-Rahmān . #Abdallāh b. Hab . ı̄b al-
Sulamı̄, a Kūfan disciple of #Alı̄ and a qāri" of the Qur"ān (Barqı̄, Rijāl,
p. ; Ibn Hajar,
. Tahdhı̄b, V, pp. –; Ardabı̄lı̄, I, p. , II, p. ).
 Fas. l, p. , ll. –. See Sa#d b. #Abdallāh, Nāsikh, p. , Tabris
. ı̄,
XXVII, p. , both > Fas. l, p. , ll. –. For this reading see also
Jeffery, pp. , , ,  (Ibn Mas#ūd, #Alı̄, Ibn #Abbās, al-Sādiq);.
Ibn Qutayba, Mushkil, p. ; Qummı̄, II, p.  (al-Sādiq) . > S
. āfı̄, V, p.
, Huwayz
. ı̄, V, p. , no. ; Tabar
. ı̄, XXVII, p. , Mātur ı̄d ı̄, IX,
p. , Samarqandı̄, III, p. , Tha#labı̄, IX, p.  (> Ibn Tāwūs, .
Binā", pp. –), Māwardı̄, V, p. , Qurt.ubı̄, XVII, p.  (#Alı̄);
Abū Hayyān,
. VIII, p.  (#Alı̄, al-Sādiq,
. Ibn Mas#ūd); Zarkashı̄, I, p.
; Shnizer, Qur"ān, p. . According to some accounts, when #Alı̄
 
heard a man reciting wa-.talh. mand. ūd (“serried acacias [or plantains]”)
he corrected this to wa-.tal # mand. ūd (“compact spathes”). The man (or
those present) suggested that #Alı̄ change the Qur"ānic text accordingly
(a-lā tughayyiruhu/a-wa-lā nuh. awwiluhā/tuh. awwiluhā); but #Alı̄ responded:
“The Qur"ān can no longer be disturbed and changed today” (inna l-
qur"ān lā yuhāju l-yawm wa-lā yuh. awwalu) (Tabar. ı̄, XXVII, pp. –,
cited in Goldziher, Richtungen, p. ; Māturı̄dı̄, IX, p. ; Tha#labı̄,
IX, p. ; Zamakhsharı̄, IV, p. ; Tabris . ı̄, XXVII, p.  [wa-rawat
al- #āmma] > S. āfı̄, V, p. , Bih. ār, VIII, p. , Huwayz
. ı̄, V, p. , no.
; Abū l-Futūh, . XI, p. ; Rāz ı̄, XXIX, p. ; Qur t.ubı̄, XVII, p.
; cf. Ibn Khālawayh, p. , Tha#ālibı̄, V, p. ). According to one
interpretation, #Alı̄ thought his reading to be the correct one but did
not wish to enter it in the Qur"ān because it contradicted the accepted
consonantal skeleton of the text (li-mukhālafat mā rasmuhu mujma # #alayhi)
(Qurt.ubı̄, XVII, p. ).
 Fas. l, p. , ll. –. See .
 A longer version of this tradition is preserved in #Ayyāshı̄, II, p.

, no.  (Muhammad . b. Hāshim < unidentified transmitter < al-
Bāqir) > Burhān, II, p. , no. , Bih. ār, X, p. , no. , Huwayz
. ı̄, V,
p. , no. . In these sources, the Imam recites the verses according
to the #Uthmānic codex. However, in the version cited from #Ayyāshı̄ in
Huwayz
. ı̄, II, p. , no. , the reading of Q : is thumma innahum
la-shāribūn, as in KQ. The innahum before la-ākilūn is not recorded else-
where.
Isnād: M
. . H̄: al-Tūs
. ı̄ mentions two disciples of al-
Sādiq
. of this name: (i) Muhammad
. b. Hāshim al-Tā"
. ı̄ (Rijāl, p. , no.
); (ii) Muhammad
. b. Hāshim al-Qurashı̄ mawlāhum Kūfı̄ (Rijāl, p.
, no. ; both names cited in Quhpā"ı̄, VI, pp. –; Ardabı̄lı̄, II,
p. ; Khū"ı̄, XVIII, p. , nos. –).
 Fas. l, p. , ll. –. Fa-rūh. (“spirit”) is vocalized (evidently by

al-Nūrı̄) in ms. L and in Fas. l. This reading is ascribed to the Prophet
(Tirmidhı̄, S. ah. ı̄h. , XI, p.  [for fa-rawh. read fa-rūh. ]; Tirmidhı̄, Awliyā", p.
; Hākim,
. Mustadrak, II, p. , no. , p. , no. ; Tha#labı̄,
IX, p. ; Māwardı̄, V, p. ; Zamakhsharı̄, IV, p. ). According
to Ibn Jinnı̄ (II, p. ) and al-Tabris . ı̄ (XXVII, p.  > S. āfı̄, V, p.
, Fas. l, p. , ll. –), those who followed this qirā"a included, in
addition to the Prophet, Ibn #Abbās, al-Bāqir, Qatāda, al-Da . h. hāk
. and
 
Hasan
. al-Bas.rı̄ (the latter is also mentioned in Tabar . ı̄, XXVII, p. ,
Ibn Muhakkam,
. IV, p. , Samarqand ı̄, III, p. , Zamakhsharı̄,
IV, p. ). See further Sijistānı̄, Gharı̄b, p. ; Ibn Khālawayh, p. 
(the Prophet and Ya#qūb [i.e. al-Ha . dram
. ı̄]); Ibn Ghalbūn, II, p. 
(Ruways [i.e. a transmitter from Ya#qūb al-Ha . dram
. ı̄, see *]); Ibn
Abı̄ Zamanı̄n, II, p. ; Ahwāzı̄, Bas. rı̄, p.  (al-Hasan . al-Bas.rı̄); Ibn
#At.iyya, V, p.  (al-Hasan,
. Ibn #Abbās and others); Abū l-Futūh, . XI,
p.  (al-Hasan,
. Qatāda, Ya#qūb); #Ukbarı̄, p.  (wa-yuqra"u bi-fath. al-
rā" wa-d. ammihā); Qurt.ubı̄, XVII, p.  (the Prophet, Ibn #Abbās and
others); Jeffery, “Ibn Miqsam”, p.  (Ibn #Abbās, al-Hasan, . some of the
Bas.rans, Ibn Miqsam). Cf. .
 It is not clear whether r-w-h. should be vocalized as in the #Uth-

mānic codex (i.e. rawh. ) or as at  (i.e. rūh. ). Cf. Ibn Bābawayh, #Iqāb,
p. , no.  > Bih. ār, XXVII, p. , no.  (al-Bāqir: inna #aduww #Alı̄
lā yakhruju min al-dunyā h. attā yajra #a jur #a min al-h. amı̄m).
Title Although Sūrat al-mumtahana . (i.e. Sūra ) is mentioned in the

title, no verses from it are cited in this chapter.
 Fas. l, p. , ll. –. For this reading see Jeffery, p.  (Ubayy).
Cf. Q : (fı̄ l-ard. wa-lā fı̄ l-samā").
Isnād: -Q̄ . S̄: al-Qāsim b. Sulaymān al-Baghdādı̄, a
Kūfan transmitter from al-Sādiq . and his disciples. His kitāb was trans-
mitted by al-Husayn
. b. Sa#ı̄d through al-Nadr . b. Suwayd (Modarressi,
TS, p. ).—M/M: he is Muyassir/Maysar/Maysara b.
#Abd al-#Azı̄z al-Nakha#ı̄ al-Madā"inı̄ Bayyā# al-Zut.t.ı̄, a Kūfan transmit-
ter from al-Bāqir and al-Sādiq;
. predeceased al-Sādiq
. (Quhpā"ı̄, VI, pp.
–; Ardabı̄lı̄, II, pp. –).
 It is unclear whether the reading ascribed here to al-Sādiq . is

yuzāhirūn
. (as in the #Uthmānic codex) or yaz. zāharūn
. (thus read by Ibn
#Āmir, Hamza
. and al-Kisā"ı̄; see Ibn Mujāhid, p. ; Tūs
. ı̄, IX, p. ;
Tabris
. ı̄, XXVIII, p. ; Baydāw
. ı̄, p. ).
 Fas. l, p. , ll. –. See Ibn al-Juhām . > Najafı̄, p. , no.  >
Burhān, IV, p. , no. , Bih. ār, XXIV, p. , p. ; added by the editor
of Sulaym (Kitāb, p. ) from Ibn al-Juhām . and Kulı̄nı̄. These sources
agree with ms. M in reading wa-zulm . āl Mu . ammad; in Kulı̄nı̄ (at VIII,
h
p. , no.  > S. āfı̄, V, p. , Huwayz
. ı̄, V, p. , no. , Fas. l, p. ,
 
l. ), the reading cited from #Alı̄ on the authority of Sulaym b. Qays is
fı̄ zulm
. āl Muh. ammad, as in mss. L and B. Cf. Tisdall, p.  (“… and
fear God [being ware of] wronging Mohammed”). For Q : cf. ,
.
Isnād: -H
. . M:
. the isnād of this tradition is also
attested in Ibnā Bist.ām, Tibb, . p.  (whence it was added by the
editor of Sulaym [Kitāb, p. ]); Ibn Bābawayh, Ma #ānı̄, p. , no.
. There al-Hasan . b. Muhammad. is identified as al-Hāshimı̄, i.e. al-
Hasan
. b. Muhammad
. b. al-Fadl . b. Ya#qūb b. Sa#ı̄d b. Nawfal b. al-
Hārith
. b. #Abd al-Mut t
.. alib, who transmitted from al-Ridā
p. ; Ardabı̄lı̄, I, p. ).—A̄ . Aı̄ #A̄: the first transmitter
of Kitāb Sulaym b. Qays (d. /–) (Modarressi, TS, pp. –).—
S . Q -H̄ı̄: the purported author of a kitāb bearing his
name and allegedly a Kūfan disciple of #Alı̄ (EI 2, art. “Sulaym b. Kays” .
[Moktar Djebli]; Modarressi, TS, pp. –).
 The words min al-nakhl should perhaps be added after kull shay".
For lı̄na as “any palm tree except the (kind known as) #ajwa” (or: the
kind bearing the #ajwa dates) see e.g. Farrā", III, p.  (Ibn #Abbās: fa-
kull shay" min al-nakhl siwā l- #ajwa huwa l-lı̄n); Bukhārı̄, S. ah. ı̄h. , III, p. 
(Kitāb al-tafsı̄r); Tabar
. ı̄, XXVIII, pp. –; Ibn Muhakkam,
. IV, p. ;
Sijistānı̄, Gharı̄b, p. ; Zamakhsharı̄, IV, p. ; Tabris
. ı̄, XXVIII, p. 
> Bih. ār, XX, p. ; Qurt.ubı̄, XVIII, p. ; Schöller, “Palmen”, pp. –
; WKAS, II, part , p. a, ll. –. This is one of five definitions
of lı̄na current in the exegetical literature (see Schöller, “Palmen”, pp.
–). The word #ajwa is used both for a particular kind of palm tree
and for its dates; these dates are regarded as being of an exceptionally
high quality (see Schöller, “Palmen”, p. , with note ).
 Cf. Ibn al-Juhām . > Najafı̄, p. , no.  > Burhān, IV, p. ,
no. , Bih. ār, XXIII, pp. –, no. . According to al-Majlisı̄ (Bih. ār,
XXIII, p. ), this is the inner/esoteric interpretation of the verse
(ta"wı̄l li-ba.tn al-āya).
 The word s. adaqāt found in the manuscripts may be the result of
a conflation with the following verse (Q :: a-ashfaqtum an tuqaddimū
bayna yaday najwākum s. adaqāt). Cf. Qummı̄, II, p.  (isnād: Ahmad . b.
Ziyād < al-Hasan
. b. Muhammad
. b. Samā#a < Safwān
. < Ibn Muskān
< Abū Bas.ı̄r < al-Sādiq);
. Ganjı̄, Kifāya, p. ; Irbilı̄, I, p. .
 
 Fas. l, p. , ll. –. In a tradition with the same isnād (begin-
ning with Safwān
. b. Yahyā),
. this verse is cited as it appears in the
#Uthmānic codex; see Ibn al-Juhām . > Najafı̄, p. , no.  > Burhān,
IV, p. , no. , Bih. ār, LI, p. , no. . The version of the #Uthmānic
codex is also cited in a tradition which al-Tabris
. ı̄ (XXVIII, p. ) cites
from the lost part of #Ayyāshı̄ (isnād: #Imrān b. Mı̄tham/Maytham <
#Abāya < #Alı̄). However, in the text of the Majma # as cited in Huwayz
. ı̄,
V, p. , no. , rasūlahu is replaced by #abdahu, thus agreeing with
KQ.
 Fas. l, p. , ll. –. See , .
 Fas. l, p. , ll. –. For the reading ins. arafū ilayhā … li-lladhı̄na
’ttaqaw see Jeffery, p.  (Ubayy); Sa#d b. #Abdallāh, Nāsikh, p.  (al-
Sādiq);
. Mufı̄d, Ikhtis. ās. , pp. – (al-Bāqir tells Jābir al-Ju#fı̄: hākadhā
nazalat) > Burhān, IV, p. , no. , Bih. ār, XXIV, p. , no. ,
XXXI, p. , no. , LXXXIX, p. , no. . See also Qummı̄,
II, p.  (ya #nı̄ li-lladhı̄na ’ttaqaw) > S. āfı̄, V, p. , Fas. l, p. , ll. –
(both without ya #nı̄). For the reading ins. arafū ilayhā see Tabris . ı̄, XXVIII,
p.  (al-Sādiq)
. > S. āfı̄, V, p. , Bih. ār, XXII, p. , LXXXIX, p.
. Cf. Rāwandı̄, Fiqh, I, p.  (infad. d. ū glossed as ins. arafū). See ,
.
Isnād: J# -A. . Z̄ (in the tradition cited in the appara-
tus from Najafı̄): he is probably Abū #Abdallāh Ja#far b. Ziyād al-Ahmar .
al-Kūfı̄, a transmitter from al-Sādiq . (Quhpā"ı̄, II, p. ; Ardabı̄lı̄, I, p.
), died in /– (al-Khat.ı̄b al-Baghdādı̄, Ta"rı̄kh Baghdād, VII,
pp. –; Dhahabı̄, Ta"rı̄kh al-islām, X, pp. – and the refer-
ences given by the editor).
 Fas. l, p. , ll. –. The letters h-m found in the four manuscripts
of KQ (but missing from Fas. l) may be an error for #-m, a common
abbreviation of #alayhi l-salām (cf. *). Later copyists, unaware that
h-m was an error, added the words #alayhi l-salām in full. For the read-
ing fa-’md. ū see Jeffery, pp. , ,  (Ibn Mas#ūd, Ubayy, #Umar);
Mālik, Muwa.t.ta", I, p. , no. , Ibn Wahb, Jāmi #/#Ulūm, p.  (fol
a ll. –), #Abd al-Razzāq, Mus. annaf, III, p. , nos. –,
Shāfi#ı̄, Umm, I, p. , Abū #Ubayd, Fad. ā"il, II, p. , no.  (> [with
other sources] Suyūt.ı̄, Durr, VI, pp. –), Bukhārı̄, S. ah. ı̄h. , III, p. 
(Kitāb al-tafsı̄r), al-Muttaqı̄ al-Hindı̄, Kanz, II, pp. –, no. ,
p. , no. , p. , nos. – (#Umar); Yahyā . b. Sallām,
 
Tas. ārı̄f, p. , #Abd al-Razzāq, Mus. annaf, III, p. , no. , Ibn
Muhakkam,
. IV, p. , Samarqandı̄, III, p. , Ibn Abı̄ Zamanı̄n, II,
p. , Tūs . ı̄, X, p. , Rāwandı̄, Fiqh, I, p.  (Ibn Mas#ūd); Mujāhid,
Tafsı̄r, p.  (Ubayy, Ibn Mas#ūd); #Abd al-Razzāq, Tafsı̄r, II, p. 
(Ibn Mas#ūd, Ibn #Umar); Sa#d b. #Abdallāh, Nāsikh, p.  (al-Sādiq); .
Tabar
. ı̄, XXVIII, pp. ,  (Ibn Mas#ūd, #Umar, Abū l-#Āliya); Ibn
Khālawayh, p.  (Ibn Mas#ūd, #Umar, Ibn al-Zubayr); Ibn Jinnı̄, II,
pp. – (#Alı̄, #Umar, Ibn Mas#ūd, Ibn #Abbās, Ubayy and oth-
ers); Ibn al-Nadı̄m, Fihrist, p.  (Ibn Shanabūdh) > Yāqūt, Udabā",
V, p. ; Mufı̄d, Ikhtis. ās. , p.  (al-Bāqir tells Jābir al-Ju#fı̄ that fa-
’md. ū is the correct reading and that fa-’s #aw is a tah. rı̄f ) > Burhān, IV,
p. , no. , Bih. ār, XXIV, p. , no. , XXXI, p. , no. ,
LXXXIX, p. , no. ; Tha#labı̄, IX, p. , Abū l-Futūh, . XI, p. 
(#Umar, Ibn Mas#ūd); Ibn #At.iyya, V, p.  (#Umar, #Alı̄, Ubayy, Ibn
Mas#ūd and others); Zamakhsharı̄, IV, p.  (#Umar, Ibn #Abbās, Ibn
Mas#ūd and others); Tabris . ı̄, XXVIII, p.  (Ibn Mas#ūd, #Alı̄, #Umar,
Ubayy, Ibn #Abbās, al-Bāqir, al-Sādiq) . > S. āfı̄, V, p. , Burhān, IV,
p. , no. , Bih. ār, LXXXIX, p. , Huwayz . ı̄, V, p. , no. ;
Tha#ālibı̄, V, pp. – (#Umar, #Alı̄, Ibn Mas#ūd, Ibn #Umar, Ibn
#Abbās, Ibn al-Zubayr). Al-Qurt.ubı̄ (XVIII, p. ) maintains that fa-
’md. ū is an exegetical gloss (wa-jā"iz qirā"at al-qur"ān bi-l-tafsı̄r fı̄ ma #rid. al-
tafsı̄r).
Isnād: Z: he is either Zayd b. Jahm/Juhaym al-Hilālı̄ (for whom
see *) or Zayd al-Shah. hām . (for whom see *). Safwān. b. Yahyā
.
transmitted Zayd al-Shah. hām’s . kitāb (Modarressi, TS, p. ) and also
transmitted from Zayd b. Jahm/Juhaym (Ardabı̄lı̄, II, p. ).
 Fas. l, p. , ll. –. The “two of them” (humā) are Abū Bakr
and #Umar; cf. the explanation given by al-Bāqir to Jābir al-Ju#fı̄: al-bay#
(“trafficking”) of Q : is al-awwal, and the lahw (“diversion”) and tijāra
(“merchandise”) of Q : are bay #at al-awwal wa-l-thānı̄ (recognizing
the authority of Abū Bakr and #Umar) (Mufı̄d, Ikhtis. ās. , p.  > Bih. ār,
XXIV, p. , no. , LXXXIX, p. , no. ). For the reading wa-
’btaghū fad. l allāh see Mufı̄d, Ikhtis. ās. , p.  (al-Bāqir tells Jābir al-Ju#fı̄:
hākadhā nazalat) > Bih. ār, XXIV, p. , no. , LXXXIX, p. , no.
. See , , .
 
 Fas. l, p. , ll. –. For innahu laysa yuqra"u ka-dhālika cf. Furāt,
I, p. , no.  (laysa yuqra"u hākadhā/kadhā) > Bih. ār, XCII, p. , no. .
See .
 Fas. l, p. , ll. –. Cf. Q : (in tastaghfir lahum sab#ı̄na marra).
For the Prophet asking God’s forgiveness seventy times a day see e.g.
Kulı̄nı̄, II, pp. –, no. . See .
Isnād: M. . A
. -K̄ı̄: Abū Ahmad
. Muhsin
. b. Ahmad . al-
Bajalı̄ al-Qaysı̄ al-Kūfı̄, a transmitter from al-Ridā
. (Quhpā" ı̄, V, p. ;
Ardabı̄lı̄, II, pp. –).
 Fas. l, p. , ll. –. See .
 Fas. l, p. , ll. –. For this reading see Jeffery, p.  (Ubayy).
See , .
 Fas. l, p. , ll. –. See , .

Isnād: M̄ . M:
. Masrūq b. Muhammad
. al-Kūfı̄, a
. (Ardabı̄lı̄, II, p. ). For the isnād see .
 Fas. l, p. , l. . The Imam quotes Q : in order to show why
the previous verse should be read without min: just as Q : refers to
all children, so too does Q :. The words awlādukum wa-amwālukum
recorded in mss. L, T and B appear to be a scribal error rather than a
qirā"a. See , .
 For references to Muhammad . as dhikr (mostly in connection with

Q :–) see Bas. ā"ir, p. , no.  > Bih. ār, XVI, p. , no. ;
Qummı̄, II, p.  > Bih. ār, XVI, p. , no. ; Madelung-Walker,
pp. – (Arabic) = pp. – (English); Nu#mānı̄, Tafsı̄r, p. ; Ibn
Bābawayh, Amālı̄, p. ; idem, #Uyūn, I, p.  > S. āfı̄, V, p. ; Abū
l-Futūh,
. XI, p. ; Ibn Shahrāshūb, Manāqib, I, p.  > Bih. ār, XVI,
p. , no. ; Tabar
. ı̄, Bishāra, p. ; Tabris
. ı̄, XXVIII, p. ; Hill
. ı̄,
Mukhtas. ar, pp. – > Burhān, III, pp. –, no. ; Najafı̄, p. , no.
. Cf. Māturı̄dı̄, X, p.  (sammāhu dhikran).
Isnād: see .
 Cf. Kulı̄nı̄, V, p. , no. , VI, p. , nos. ,  (nothing is more
hateful to God than .talāq).
 
 Fas. l, p. , ll. –. For this tradition see the references given in
*. See , .
Isnād: I #U -Tı̄ı̄: al-Haytham b. #Urwa al-Tamı̄mı̄, a
. and a transmitter to #Alı̄ b. al-Hakam
.
(Quhpā"ı̄, VI, pp. –; Ardabı̄lı̄, II, p. ).
 See , .
 Fas. l, p. , ll. –. For this reading see GdQ, III, p.  (Ibn
Mas#ūd); Jeffery, pp. , ,  (Ibn Mas#ūd, #Alı̄, al-A#mash); idem,
“Zaid b. #Alı̄”, p.  (Zayd); Sa#d b. #Abdallāh, Nāsikh, p.  (al-Bāqir
and al-Sādiq)
. > Fas. l, p. , ll. –; Ibn Khālawayh, p.  (#Alı̄, al-
A#mash); Tabar . ı̄, XXVIII, p. , Zamakhsharı̄, IV, p. , Ibn al-
Jawzı̄, VIII, p. , Abū Hayyān, . VIII, p. , Tha#ālibı̄, V, p.  (Ibn
Mas#ūd). Cf. Tabar . ı̄, XXVIII, p.  (Ibn #Abbās, al-Da. h. hāk,
. Sufyān),
Ibn Abı̄ Zamanı̄n, II, p. , Tha#labı̄, IX, p. , Māwardı̄, VI, p.
, Tūs
. ı̄, X, p. , Qurt.ubı̄, XVIII, p. , Bayād. ı̄, III, p.  > Bih. ār,
XXII, p. , no. , where s. aghat is glossed as zāghat (“deviated”). In
As. l #Ās. im b. Humayd,
. p. , the reading is s. aghat; it is zāghat, however,
in the version cited from the As. l in Fas. l (p. , l. ). See , ,
.
Isnād: cf. .
 Fas. l, p. , l. . See , , .
 Fas. l, p. , ll. –. The reference is perhaps to the Umayyad
caliph Marwān b. al-Hakam . (d. /), who is said to have assisted
in the recension of the Qur"ān during #Uthmān’s caliphate (see EI 2,
art. “Marwān I b. al-Hakam” . [C.E. Bosworth]). Some readings are
ascribed to him (see e.g. Qurt.ubı̄, IV, p. , to Q :). The dispute
between Marwān and #Ā"isha (d. /) over the correct reading of
Q : does not appear to be recorded elsewhere. For the events
which are said to have led to the revelation of Q :– see EI 2, art.
“Haf. s.a” (L. Veccia Vaglieri). Some exegetes regard s. aghat and zāghat
as synonymous (see *). The implication here, in contrast, is that
s. ughuww/s. aghw/s. ighw (“inclination”, i.e. to that which is not right) is a
less serious offence than zaygh (“deviation”). In a similar vein, Mujāhid
is said to have declared: “We used to think that (the offence alluded
to in) His words fa-qad s. aghat qulūbukumā was of little consequence (shay"
hayyin), until I heard (or: until we found in) the reading of Ibn Mas#ūd:
 
in tatūbā ilā llāh fa-qad zāghat qulūbukumā” (Mujāhid, Tafsı̄r, p. ; Tabar
. ı̄,
XXVIII, p. ). See , , .
 Fas. l, p. , ll. –. For this reading see Tabris . ı̄, Jawāmi #, II, p.
 (al-Kāzim)
. > S. āfı̄, V, p. , Huwayz
. ı̄, V, p. , no. , Fas. l, p.
, ll. –. Contrast Sa#d b. #Abdallāh, Nāsikh, p.  (reading, with
the #Uthmānic codex: wa-in tazāharā. #alayhi) (al-Kāzim).
. Shı̄#ı̄ exegetes
maintain that the dual form in tazāharā . #alayhi (“they supported one
another against him”) refers to #Ā"isha and Haf . s.a; the reading tazāharū
.
(in the plural) is explained by Muhsin . al-Fayd. as referring to #Ā"isha,
Haf
. s.a and their fathers (S. āfı̄, V, p. ). For the background see Bar-
Asher, Scripture, pp. –. Cf. .
 Fas. l, p. , ll. –. For this tradition see Tabris
. ı̄, Jawāmi #, II,
p.  (al-Sādiq);
. Turay
. h
. ı̄, II, pp. – (for al-shatm read al-samm,
“poisoning”); cf. . For the reading zāghat see –.
 Fas. l, p. , ll. –. For this reading see Qurt.ubı̄, XVIII, pp.
– (Ubayy). Qatāda adduces fa-nafakhnā fı̄ jaybihā (“we breathed
into the opening of her garment”) as a gloss on fa-nafakhnā fı̄hi; see #Abd
al-Razzāq, Tafsı̄r, II, p. ; Tabar
. ı̄, XXVIII, p. ; Tūs
. ı̄, X, p. .
Cf. Muqātil, III, p. ; Qummı̄, II, p.  (fa-nafakha fı̄ jaybihā fa-h. amalat
. XI, p. ; Robinson, Christ, pp. –; *.
bi- #Īsā); Abū l-Futūh,
 Najafı̄, p. , no. . The words tazāharatā . #alā allude to Q :.
See Najafı̄, p. , no. ; cf. *. For the passage on Ruqayya (the
Prophet’s daughter and #Uthmān’s wife; see EI 2, art. “Rukayya” . [W.
Montgomery Watt]; Madelung, Succession, pp. –) cf. Najafı̄, pp.
–, no.  > Burhān, IV, p. , no. , Bih. ār, XXX, pp. –, no.
 (where “Fir#awn” is said to refer to #Uthmān, as in ). In some
Shı̄#ı̄ accounts #Uthmān (or Na#thal, as he is sometimes called; see Bar-
Asher, Scripture, p. ) is accused of beating his wife Ruqayya to death
(see Qummı̄, II, p.  [to Q :; for y-q-t-l read Na#thal] > Bih. ār, IX,
p. , no. , XXIV, p. , no. ; Kulı̄nı̄, III, pp. –, no.  >
Bih. ār, XXII, pp. –, no. ; cf. Kulı̄nı̄, III, p. , no.  > Bih. ār,
VI, p. , no. , XXII, pp. –, no. ; Bih. ār, XXXI, p. ).
For the ending (on Fāt.ima) see Bazzār, Musnad, V, p. , no.  (the
Prophet: inna Fā.tima ah. s. anat farjahā fa-h. arrama llāh dhurriyyatahā #alā l-nār);
Ibn #Adı̄, Du . #afā", V, p. ; Ibn Bābawayh, #Uyūn, II, p. , no. 
(> Bih. ār, XLIII, p. , no. , p. , no. , XCVI, p. , no. ), p.
 
, no.  (> Bih. ār, XLIII, p. , no. ); Ibn Bābawayh, Ma#ānı̄, pp.
–, no. , p. , nos. – > Bih. ār, XLIII, p. , no. , p. ,
nos. –, XCVI, p. , no. ; al-Khat.ı̄b al-Baghdādı̄, Ta"rı̄kh Baghdād,
III, p.  > Ibn Shahrāshūb, Manāqib, III, p.  > Bih. ār, XLIII, p. ,
no. , Huwayz
. ı̄, V, pp. –, no.  (the Prophet declares: inna Fā.tima
ah. s. anat farjahā fa-h. arrama llāh dhurriyyatahā #alā l-nār). See also Rāwandı̄,
Kharā"ij, I, p. , no.  > Bih. ār, XLVI, p. , no.  (from al-Sādiq). .
 Fas. l, p. , ll. –. See Najafı̄, p. , no.  (but with yujı̄ru
l-kāfirı̄n for yujı̄rukum) > Burhān, IV, p. , no. , Bih. ār, XCII, pp. –,
no. . See ; cf. *.
 Fas. l, p. , ll. –. A similar reading (with the comment:
kadhā unzilat) is cited by al-Sādiq
. in Kulı̄nı̄, I, p. , no.  > Ibn
Shahrāshūb, Manāqib, III, p.  (> Bih. ār, XXXV, p. , no. ), Najafı̄,
pp. –, no. , S. āfı̄, V, p. , Bih. ār, XXIII, p. , no. ,
Huwayz
. ı̄, V, p. , no. , Fas. l, p. , l. –p. , l. , p. , ll. –
, tr. Amir-Moezzi, “Walāya”, p.  (fa-sa-ta #lamūn [in some versions:
+ man huwa fı̄ d. alāl mubı̄n] yā ma#shar al-mukadhdhibı̄n h. aythu anba"tukum [in
Ibn Shahrāshūb: atākum] risālat rabbı̄ fı̄ walāyat #Alı̄ wa-l-a"imma min ba #dihi
[in Najafı̄: + fa-abaytum wa-kadhdhabtum fa-sa-ta#lamūn] man huwa fı̄ d. alāl
mubı̄n).
 Najafı̄, pp. –, no. . See Burhān, IV, p. , no. , Bih. ār,
XXIV, pp. –, no.  (from Najafı̄). See also #Alı̄ b. Ja#far, Masā"il, p.
, no. ; Kulı̄nı̄, I, pp. –, no.  > S. āfı̄, V, p. , Huwayz. ı̄,
V, p. , no. ; Nu#mānı̄, Ghayba, pp. –, no.  (latter half);
Mans.ūr, #Iqd, p. , citing the Nawādir al-h. ikma of Abū Ja#far al-Ash#arı̄
al-Qummı̄ (for which see Kohlberg, Muslim Scholar, p. , no. )
(in all these sources #Alı̄ b. Ja#far cites his brother Mūsā al-Kāzim); .
Ibn Bābawayh, Ikmāl, p.  (#Alı̄ b. Ja#far < al-Kāzim . < al-Sādiq)
.
> Bih. ār, LI, p. , no. . Cf. the following exegetical comment by
al-Bāqir: in as. bah. a imāmukum ghā"iban #ankum lā tadrūn ayna huwa fa-man
ya"tı̄kum bi-imām zāhir
. (see Ibn Bābawayh, Imāma, pp. –, no. ;
Ibn Bābawayh, Ikmāl, p.  > Bih. ār, LI, p. , no. , Huwayz . ı̄, V, p.
, no. ); see also Qummı̄, II, p.  (in as. bah. a imāmukum ghā"iban fa-
man ya"tı̄kum bi-imām mithlihi) > S. āfı̄, V, p. , Bih. ār, XXIV, p. , no. ,
LI, p. , no. ; Tūs. ı̄, Ghayba, p. , no. , p. , no. .
 
 Fas. l, p. , l. . For this reading see Najafı̄, p. , no.  (but
with wa-man ma#akum for jamı̄#an) > Burhān, IV, p. , no. , Bih. ār, XCII,
p. , no. , Fas. l, p. , ll. –. See .
 For this reading see Qummı̄, II, p.  (adding: hākadhā nazalat) >
Bih. ār, XXX, p. , no. , Fas. l, p. , l. . Sa#d b. #Abdallāh (Nāsikh,
p. ) reproduces the text of the #Uthmānic codex, but in the version
cited from Sa#d in Fas. l (p. , ll. –) the reading is identical to that
found in KQ and Qummı̄. See .
 Fas. l, p. , ll. –. See Najafı̄, p. , no.  (with the verse as
in the #Uthmānic codex) > Burhān, IV, p. , no. , Bih. ār, XXX, pp.
–, no. . Cf. Qummı̄, II, p.  (to Q :) > Huwayz . ı̄, V,
p. , no. ; Qummı̄, II, p.  (to Q :–) > Bih. ār, XXX, p. ,
no. ; Kulı̄nı̄, VIII, p. , no. , p. , no.  > Bih. ār, XXX, p.
, no. , XXXI, p. , no. . For the reading tuwullı̄tum cf. ,
; as the manuscripts are unvocalized, it is not certain that this is the
reading here. In KQ, the final sentence (“they are better than you and
kindlier to their kindred”) appears to be spoken by #Alı̄; in the other
sources cited here, the speaker is #Umar. In a similar account, #Alı̄ tells
#Umar that the Qur"ānic al-shajara al-mal #ūna refers to the Umayyads (cf.
), to which #Umar retorts: banū Umayya khayr minka wa-aws. al li-l-rah. im
(#Ayyāshı̄, II, p. , no.  [#Alı̄ b. Sa#ı̄d < al-Sādiq]
. > Turay
. h. ı̄, II, p.
, Burhān, II, p. , no. , Bih. ār, XXXI, p. , no. , Huwayz
. ı̄, III,
pp. –, no. ). See .
Isnād: -A#: Sulaymān b. Mihrān al-A#mash al-Asadı̄ (d. /
), Shı̄#ı̄ scholar, traditionist and Qur"ān reader, a transmitter from
al-Sādiq
. (Quhpā"ı̄, III, p. ; EIr, art. “A#maš” [E. Kohlberg]; cf. ).
Title Sa"ala, though less common than sa"ala sā"il, is also attested as a
name of Sūra . Thus Ibn #Abbās is reported to have stated: nazalat
sūrat sa"ala bi-Makka (Suyūt.ı̄, Durr, VI, p. ).
 For this tradition see Najafı̄, p. , no.  > Burhān, IV, p. , no.
, Bih. ār, XXX, p. , no. . Cf. .
 Cf. Najafı̄, p. , no.  > Bih. ār, XXX, p. , no. . For
the identification of Fir#awn with #Uthmān see *. In the version of
Qummı̄ cited in S. āfı̄, V, p. , Burhān, IV, p.  and Bih. ār, XXXI, p.
, no. , the mu"tafikāt are identified with Bas.ra and the khā.ti"a with
 
fulāna (i.e. #Ā"isha). In the printed edition of Qummı̄ (at II, p. ) the
word fulāna is missing, in yet another instance of censorship (cf. *).
For the application of the term “s. āh. ib al-silsila” (he who is in chains, cf.
Q :) to Mu#āwiya see Sulaym, Kitāb, p. , where #Alı̄ refers to
him in this way > Tabris . ı̄, Ih. tijāj, p. , Bih. ār, XXXIII, p. , no. ;
Kulı̄nı̄, IV, pp. –, no.  > S. āfı̄, III, p. , Bih. ār, XXXIII, p. ,
no. , Huwayz
. ı̄, III, p. , no. , V, p. , no. ; Najafı̄, p. ,
no.  > Bih. ār, XXXIII, p. , no. . Cf. .
 Fas. l, p. , l. , Najafı̄, p. , no. . See Kulı̄nı̄, I, p. , no.
 (isnād: #Alı̄ b. Ibrāhı̄m < Ahmad . b. Muhammad
. [= al-Sayyārı̄?] <
Muhammad
. b. Khālid [i.e. al-Barqı̄] < Muhammad
. b. Sulaymān < his
father < Abū Bas.ı̄r < al-Sādiq)
. > Ibn Shahrāshūb, Manāqib, III, p. 
(> S. āfı̄, V, p. , Burhān, IV, p. , no. , Bih. ār, XXXV, p. , no.
), Huwayz
. ı̄, V, p. , no. , Fas. l, p. , ll. –, cited in Bar-Asher,
“Readings”, p. ; Nu#mān, Sharh. , I, p. , no. ; Najafı̄, pp. –
, no.  (possibly from KQ via Ibn al-Juhām) . > Burhān, IV, p. ,
no. , Bih. ār, XXXVII, p. , no. , Fas. l, p. , ll. –. For this
reading see also Kulı̄nı̄, VIII, pp. –, no. , cited in Amir-Moezzi,
Guide divin, p. , with note  = Divine Guide, p. , tr. Amir-Moezzi,
“Walāya”, p. . Imāmı̄ traditions refer to a book of heavenly origin
bearing the title mus. h. af Fā.tima (see Kohlberg, “Scriptures”, pp. –;
Amir-Moezzi, Guide divin, p.  = Divine Guide, p. ). This book, said to
have been dictated to Fāt.ima by an angel following her father’s death,
is reported to have contained nothing from the Qur"ān (see Kohlberg,
“Scriptures”, p. ). Now KQ (like the parallel tradition in Kulı̄nı̄,
VIII) refers to a verse found in mus. h. af Fā.tima. It is thus clear that the
reference here is not to the book known by this title, but rather to
Fāt.ima’s copy of the Qur"ān (cf. *).
 Mustadrak, XV, p. , no. . The words ilā l-aqs. ā do not
appear to be recorded elsewhere as a qirā"a; they may be a gloss. For
the notion of ajal (fixed term of life on earth) see EI 2, art. “Adjal”
(I. Goldziher-W. Montgomery Watt); EQ, art. “Fate” (Ahmet T. Kara-
mustafa). According to the view presented in the tradition cited in KQ,
God determines for each person two points in time, at one of which
he will die. The wicked will die at the earlier of the two points, while
God will prolong the life of the righteous until the later date. “The
earlier date of death” (or “the shorter term”, al-ajal al-adnā) refers to
the Qur"ānic ajal, while “the later date of death” (or “the longer term”,
 
al-ajal al-aqs. ā) refers to the Qur"ānic ajal musamman. For al-ajal al-adnā/al-
aqs. ā see Tūs
. ı̄, X, p. , Tabris
. ı̄, XXIX, p.  (to Q :). Al-ajal al-aqs. ā
is sometimes called al-ajal al-a.twal (Rāzı̄, XXX, p. ; Baydāw . ı̄, p. ).
 For Wadd and Suwā# see Paret, Kommentar, p. ; Hawting,
Idolatry, index.
 Fas. l, p. , ll. –. Al-Nūrı̄, basing himself on ms. L, regards
Ādam wa-Hawwā"
. as a qirā"a. According to mss. M, T and B, these
words are a gloss on wālidayya. This is also the anonymous view (wa-
qı̄l) cited in Tabris
. ı̄, XXIX, p. , Najafı̄, p. . Elsewhere the view
that wālidayya refers to Adam and Eve is ascribed to #Alı̄ al-Ridā . (see
Ibn Tāwūs,
. Farh. a, p.  [to Q :] > al-Hurr
. al-#Āmilı̄, Wasā"il, V/,
p. , no. , Bih. ār, C, p. , no. ). Al-#Ayyāshı̄ (II, pp. –,
no.  > S. āfı̄, III, p. , Burhān, II, p. , no. ) records a tradition on
the authority of either al-Bāqir or al-Sādiq . ( #an ah. adihimā) according to
which Abraham’s words ighfir lı̄ wa-li-wālidayya (Q :) refer to Adam
and Eve (qāl Ādam wa-Hawwā")
. (cf. ). Eve is not mentioned in the
#Uthmānic codex.
 Fas. l, p. , l. –p. , l. , Najafı̄, p. , no. . See Burhān, IV,
p. , no. , Bih. ār, XXIV, p. , no. , Fas. l, p. , ll. – (from Najafı̄).
For al-.tarı̄qa as referring to al-walāya see e.g. As. l Ja #far b. Muh. ammad al-
. d. ramı̄, p. ; Kulı̄nı̄, I, p. , no.  > S. āfı̄, V, p. , Burhān, IV, p.
Ha
, no. ; Bayād. ı̄, I, p. . Translation of the last sentence: “(If they
tread the right path [i.e. of loyalty to the Imams]) we would give them
to drink of water in abundance without thereby putting them to the
test”. Cf. *.
Isnād: M̄ . M: a Kūfan transmitter from al-Sādiq . and
his disciples (Modarressi, TS, p. ).
 In mss. L and T there are shaddas over both the zāy and the mı̄m
(i.e. al-muzzammil, conforming to the #Uthmānic codex), but these may
have been introduced by a copyist. It is thus unclear whether the qirā"a
cited here is al-muzzammil, al-muzammal or al-muzammil. These last two
readings are ascribed to #Ikrima (for al-muzammal [“he who is wrapped
(in his robes)”, or “he who is burdened (with the Prophetic mission)”]
see Tha#labı̄, X, p. , Ibn #At.iyya, V, p. , Rāzı̄, XXX, p. ,
Qurt.ubı̄, XIX, p. ; for al-muzammil [“he who wraps (himself)”] see
Ibn Jinnı̄, II, p. , Ibn Khālawayh, p. , Rāzı̄, XXX, p. ; al-
 
Tabris
. ı̄ [XXIX, p. ] does not indicate the vocalization of the second
mı̄m). Both readings are cited by al-Zamakhsharı̄ (IV, p. ) without
attribution.
 The reading al-mudaththar is ascribed to #Ikrima (see Zamakh-

sharı̄, IV, p. , Rāzı̄, XXX, p. , Abū Hayyān,
. VIII, p. ), though
he is also said to have read al-mudaththir (see Ibn Jinnı̄, II, p. , Ibn
Khālawayh, p. , Tabris
. ı̄, XXIX, p. , Rāzı̄, XXX, p. ).
 It is not clear whether al-Sādiq’s

. qirā"a at Q : was al-rujz (as in
the #Uthmānic codex) or al-rijz (as read by six of the Seven Readers; see
Ibn Mujāhid, p. ). The reconstruction of the text is conjectural. For
Yaghūth, Ya#ūq and Nasr see Q :. See in general Hawting, Idolatry,
pp. –.
Isnād: For #Alı̄ b. al-Nu#mān < Dāwūd b. Farqad see *.
 Fas. l, p. , ll. –. The reading said here to be recorded in the
Kitāb #Alı̄ (i.e. #Alı̄’s recension of the Qur"ān; see Kohlberg, “Scriptures”,
p. , note , Amir-Moezzi, Guide divin, p.  = Divine Guide, p. ) is
ascribed elsewhere to Ibn Mas#ūd (see Qurt.ubı̄, XIX, p. ); cf. Q :
(la-’stakthartu min al-khayr). Cf. the reading wa-lā tamnun tastakthir (without
min al-khayr) which is recorded on the authority of al-Hasan . (see Ibn
Jinnı̄, II, p.  [with a grammatical explanation of this qirā"a], Ibn
Muhakkam,
. IV, p. , Tha#labı̄, X, p. , Ahwāzı̄, Bas. rı̄, p. ). A
second reading ascribed to Ibn Mas#ūd is wa-lā tamnun an tastakthira (see
GdQ, III, p. , Jeffery, p. , Tabar . ı̄, XXIX, p. , Ibn Khālawayh,
p. , Tha#labı̄, X, p. , Zamakhsharı̄, IV, p. , Ibn #At.iyya, V, p.
, Qurt.ubı̄, XIX, p. ). This is also reported to be the qirā"a of
Ubayy (see Jeffery, p. , Ibn Muhakkam, . IV, p. ) and of al-Rabı̄# b.
Khuthaym (see Jeffery, p. ).
Isnād: Y#̄ . J#: Ya#qūb b. Ja#far b. Ibrāhı̄m al-Ja#farı̄, a trans-
mitter from al-Kāzim . (Ardabı̄lı̄, II, p. ).
 See Najafı̄, p. , no. ; Burhān, IV, p. , no.  (ending). Cf.
Kulı̄nı̄, I, pp. –, no.  > Bahrān. ı̄, Mah. ajja, p. ; Nu#mānı̄,
Ghayba, p. , no.  > Najafı̄, p. , no.  (see editor’s note), Burhān,
IV, p. , no.  (beginning), Bih. ār, LI, pp. –, no. ; Ibn Mans.ūr
al-Yaman, Kashf, p. ; Ibn Bābawayh, Imāma, p. , no. ; Kishshı̄,
pp. – > Bih. ār, II, pp. –, no. ; Ibn Bābawayh, Ikmāl, pp.
–; Tūs. ı̄, Ghayba, p. , no.  > Bih. ār, LII, p. , no. .
 
Translation: “When a trumpet is blown in the Qā"im’s ear He (i.e. God)

will remember him and will allow him (wa-adhina lahu) to rise” (or: “he
[i.e. the Qā"im] will remember it [the duty to rise] and will be given
permission [wa-udhina lahu] to rise”).
 See Qummı̄, II, p.  > Burhān, IV, p. , no. , Bih. ār, XXIV,
p. , no. , XLIII, p. , no. , Huwayz . ı̄, V, p. , no. . Many
exegetes take the suffix -hā in innahā to refer to Hell. According to this
tradition, however, it refers to Fāt.ima, who on the Day of Judgment will
be the cause of a great calamity (ih. dā l-kubar) (for those who deprived
her of her rights; see al-Majlisı̄’s explanation, Bih. ār, XXIV, p. , no.
 [bayān]). In another account, this suffix is said to refer to the walāya
(loyalty to #Alı̄); see Kulı̄nı̄, I, p. , no.  > Najafı̄, p. , no. , Bih. ār,
XXIV, p. , no. .
 See Tabris . ı̄, Mishkāt, p.  > Bih. ār, LXX, pp. –, no. ,
Mustadrak, XI, p. , no.  (as a h. adı̄th qudsı̄); Tha#labı̄, X, p. ,
Abū Nu#aym, Hilya,. VIII, p. , no. , Qurt.ubı̄, XIX, p.  (as
a gloss on Q : by the Kūfan ascetic Muhammad . b. al-Nadr . al-
Hārith
. ı̄). Cf. Tirmidhı̄, S. ah. ı̄h. , XII, p.  > Qurt.ubı̄, XIX, p.  (qāla
llāh #azza wa-jalla: anā ahl an uttaqā fa-mani ’ttaqānı̄ fa-lam yaj #al ma#ı̄ ilāhan
fa-anā ahl an aghfira lahu).
Title Hal atā is an alternative name for al-insān.
 Fas. l, p. , ll. –. For the reading imāmahu see Najafı̄, p. ,
no.  > Burhān, IV, p. , no. , Bih. ār, XXIV, p. , no. ; Najafı̄,
p. , no.  > Burhān, IV, p. , no. , Bih. ār, XXIV, p. , no. .
In the latter tradition the verse is interpreted as follows: yurı̄d an yafjura
amı̄r al-mu"minı̄n #alayhi l-salām ya #nı̄ yakı̄duhu. Al-Nūrı̄ evidently regarded
the yakı̄duhu of ms. L as an error for bi-kaydihi (“by his deceit”). His
emendation has been followed here.
Isnād: -H
. ı̄: Khalaf b. Hammād
. is not recorded as transmitting
from any scholar with this nisba (cf. Khū"ı̄, VIII, pp. –). It is
therefore not clear which Halab . ı̄ is meant here.
 Mustadrak, IV, p. , no. . Cf. Abū Dāwūd, Sunan, I, pp.
–, no.  (bāb al-du #ā" fı̄ l-s. alāt); Ibn al-Durays,
. Fad. ā"il, p. , no.
 (idhā qara"ta “sabbih. i ’sma rabbika al-a#lā” [Q :] wa-idhā qara"ta “a-
laysa dhālika bi-qādir #alā an yuh. yiya l-mawtā” [Q :] fa-qul subh. ānaka
 
wa-balā); Tabar
. ı̄, XXIX, p. , XXX, p. ; Ibn Muhakkam, . IV,
p. ; Tha#labı̄, X, p.  (when Q : was revealed, the Prophet
said: subh. ānaka wa-balā “praise be to You” and “You are indeed [able to
quicken the dead]”); Bayhaqı̄, Asmā", p.  (when Q : was revealed,
the Prophet said: balā); Tabris. ı̄, XXIX, p.  (subh. ānaka llāhumma wa-
balā) > S. āfı̄, V, p. ; Ibn Kathı̄r, Tafsı̄r, IV, p. ; Suyūt.ı̄, Durr, VI, p.
 and the sources cited therein; .
 Fas. l, p. , ll. –. Jazā"an bi-mā is attested seven times in the
#Uthmānic codex.
Isnād: A̄ J̄: the reference could be to Abū Junāda al-A#mā,
a transmitter from al-Kāzim . (Quhpā"ı̄, VII, p. ; Ardabı̄lı̄, II, pp.
–). According to al-Tustarı̄ (Rijāl, XI, p. , no. ) and al-
Māmaqānı̄ (V, p. ), he may be identical with Abū Junāda al-Salūlı̄ (for
whom see *); al-Khū"ı̄ (XXII, pp. –, no. ) tends to be-
lieve that these are two different persons. See also *.—M .
. J#: this may be Ja#far al-Sādiq’s
. son, known as Dı̄bāj (d. Sha#bān
/Feb. ), who (in /– or /–) led a short-lived
Jārūdı̄ Zaydı̄ revolt in the Hijāz
. against al-Ma"mūn and, after its sup-
pression, was well treated by the caliph (Tabar . ı̄, Ta"rı̄kh, third series, pp.
–; al-Khat.ı̄b al-Baghdādı̄, Ta"rı̄kh Baghdād, II, pp. –; Mufı̄d,
Irshād, pp. – > Bih. ār, XLVII, pp. –, no. ). He is credited
with a text (nuskha; cf. Kohlberg, “Us.ūl”, p. , note ) which he trans-
mitted from his father (Quhpā"ı̄, V, p. ; Ardabı̄lı̄, II, p. ; cf. Tabar . ı̄,
Ta"rı̄kh, third series, p.  [kāna yarwı̄ l- #ilm #an abı̄hi]). On the basis of
this identification, #an abı̄hi #an Abı̄ #Abdallāh has been emended to #an
abı̄hi Abı̄ #Abdallāh.
 See Najafı̄, p. , no.  > Burhān, IV, pp. –, no. , Bih. ār,
XXX, p. , no. . Al-Najafı̄ has the same isnād and matn as the
four manuscripts of KQ, but with wa-l-rābi # between al-thālith and al-
khāmis, and ending with bi-amı̄r al-mu"minı̄n wa-l-a"imma #alayhim al-salām
(instead of bi-rusulihi). While al-awwal, al-thānı̄ and al-thālith are regularly
identified with the first three caliphs respectively, the aliases al-rābi # and
al-khāmis are less common. In one instance, the identity of those to
whom these aliases refer can be established with the help of a tradition
dealing with the events at Ghadı̄r Khumm. This tradition is recorded
in two versions: the first includes the real names and the second,
the aliases. According to the first version, after the Prophet’s address
nominating #Alı̄ as his successor, the first to clasp the Prophet’s hand
 
(or: the hand of the Prophet and of #Alı̄) (s. āfaqū) were Abū Bakr, #Umar,
#Uthmān, Tal . ha . and al-Zubayr. They were followed by the rest of
the Muhājirūn and Ans.ār (Ghulām Khalı̄l, Fad. ā"il amı̄r al-mu"minı̄n [for
which see Kohlberg, Muslim Scholar, p. , no. ] > Ibn Tāwūs, . Yaqı̄n,
p. ; Tabar
. ı̄, Kitāb al-walāya [for which see Kohlberg, Muslim Scholar,
pp. –, no. ] > Ibn Jabr, Nahj, p. , Bayād. ı̄, I, p. ). In the
second version, these five names are replaced by al-awwal wa-l-thānı̄ wa-
l-thālith wa-l-rābi # wa-l-khāmis (Tabris
. ı̄, Ih. tijāj, p.  > S. āfı̄, II, p.  [to
Q :], Bih. ār, XXXVII, p. , no. ). Cf. also Kulı̄nı̄, II, p. , no.
; Ibn Mans.ūr al-Yaman, Kashf, p.  (al-rābi # Tal . h. a). Al-rābi #, however, is
on occasion used to refer to a person other than Tal . ha;
. see #Ayyāshı̄, I,
p. , no.  (Jābir < al-Bāqir) > Bih. ār, XXX, p. , no. , Fas. l, p.
, ll. –, where “those who believed and then disbelieved” (alladhı̄na
āmanū thumma kafarū) (Q :) are said to be humā (i.e. Abū Bakr and
#Umar) wa-l-thālith wa-l-rābi # wa- #Abd al-Rah. mān wa-Tal . h. a. For further
enumerations see Qummı̄, II, p.  > Bih. ār, XXX, pp. –, no. 
(to Q :) (in the printed edition of Qummı̄, the words al-awwal wa-l-
thānı̄ wa-l-thālith wa-l-rābi # are censored out); #Ayyāshı̄, II, p. , no. 
(Abū Bas.ı̄r < al-Sādiq)
. > Bih. ār, XXX, p. , no. . In sum, here “the
fourth” and “the fifth” may well be Tal . ha . and al-Zubayr, but this is not
entirely certain. For a different interpretation of Q :– see Kulı̄nı̄,
I, p. , no.  > Bih. ār, XXIV, p. , no. ; Najafı̄, p. , no. .
Isnād: -#A̄: Abū l-Fadl . al-#Abbās b. Ma#rūf, a Qummı̄ client
(mawlā) of Ja#far b. #Imrān b. #Abdallāh al-Ash#arı̄ and a transmitter
from al-Ridā . and al-Hādı̄ (Quhpā"ı̄, III, pp. –; Ardabı̄lı̄, I, pp.
–). For his transmission from Ismā#ı̄l (i.e. Abū Hammām Ismā#ı̄l
b. Hammām) see Ardabı̄lı̄, I, p. .
 Najafı̄, p. , no. . See Burhān, IV, p. , no. , Bih. ār, XXX,
p. , no.  (both from Najafı̄).
 For the reading yatadhakkar see Jeffery, p.  (Ubayy, Abū Nahı̄k,
Abū l-Mutawakkil [i.e. the Successor #Alı̄ b. Dāwūd/Du"ād al-Nājı̄ al-
Bas.rı̄, d. /– or /–; see Ibn Hajar, . Tahdhı̄b, VII, p.
]); Ibn Khālawayh, p. , Zamakhsharı̄, II, p. , Qurt.ubı̄, XI, p.
 (Ubayy). For this and the following tradition cf. Qummı̄, II, p. 
(lam yakun fı̄ l- #ilm wa-lā fı̄ l-dhikr wa-fı̄ h. adı̄th ākhar: kāna fı̄ l- #ilm wa-lam
yakun fı̄ l-dhikr) > Burhān, IV, p. , no. , Huwayz . ı̄, V, p. , no. 
(to Q :); Kulı̄nı̄, I, p. , no. ; Madelung, EIr, art. “Badā"”, at
p. b. See the discussion in Tabris . ı̄, XXIX, p. ; Māzandarānı̄,
 
IV, p. ; Turay

. h. ı̄, I, pp. –; Tabā
. t.abā"ı̄, Mı̄zān, XX, pp. –
. According to al-Sādiq’s
. interpretation, Q : (lam yakun shay"an
madhkūran) refers to a stage at which man’s creation formed a part of
God’s knowledge but did not yet form a part of His dhikr. This word is
occasionally used to refer to the Qur"ān, and this is presumably what
is meant here: at the stage referred to in Q :, man’s creation was
not yet mentioned in the Qur"ān. Q : refers to a still earlier stage.
The account at  clarifies that at this earlier stage man’s creation
was a part neither of God’s knowledge nor of His dhikr. The change
from the situation described in Q : to the one described in Q :
came about as a result of badā" (cf. ). Al-Sādiq’s
. interpretation of
these two verses conforms to the view of Hishām b. al-Hakam . and his
school, according to which God does not know things before they come
into existence (because knowledge of the future existence of the non-
existent is impossible). That the dhikr is not eternal poses no problem
since according to early Shı̄#ı̄ doctrine the Qur"ān as kalām allāh is
muh. dath (originated in time), not ghayr makhlūq (uncreated) (cf. Kohlberg,
“Barā"a”, p. ; Madelung, “Contribution”, pp. –; van Ess, TG,
I, pp. –).
 See . For the expression badā li-llāh see , .
Title #Amma yatasā"alūn and kuwwirat are alternative names for al-naba"
and al-takwı̄r respectively.
 For turābiyyan see Sa#d b. #Abdallāh, Nāsikh, pp. –; Qummı̄,
II, p.  (turāban qāla turābiyyan ay #alawiyyan) > Huwayz
. ı̄, V, p. , no.
 (but with qāla turābiyyan omitted); Nu#mānı̄, Tafsı̄r, p.  (cited in Bar-
Asher, “Readings”, p. ), with the canonical turāban interpreted as an
instance of tah. rı̄f ; #Alı̄ b. Ahmad
. al-Kūfı̄ (d. /), Kitāb al-radd #alā
ahl al-tabdı̄l > Ibn Shahrāshūb, Manāqib, III, p.  (erroneously printed
as turāban) > Bih. ār, XXXV, p. , no. , Fas. l, p. , ll. –; Abū l-
Futūh,
. XI, p.  (erroneously printed as turāban); Fas. l, p. , l. . Cf.
Ibn al-Juhām
. > Najafı̄, p. , no.  > Burhān, IV, p. , no. , Bih. ār,
VII, p. , no. , XXIV, p. , no.  (with the verse cited according
to the #Uthmānic codex). For turābiyyan (“belonging to the party of Abū
Turāb”, i.e. of #Alı̄) see Kohlberg, “Abū Turāb”, p. . Cf. .
Isnād: H̄̄ . K̄: Abū l-Hasan . Hārūn b. Khārija, a Kūfan
transmitter from al-Sādiq.
. Yahyā
. b. #Imrān al-Halab
. ı̄ (for whom see
*) transmitted from him (Modarressi, TS, pp. –).
 
 See Najafı̄, p. , no.  (but with the verse as in the #Uthmānic
codex) > Burhān, IV, p. , no. , Bih. ār, VII, p. , no. , XXIV, pp.
–, no. . Cf. , .
 Al-sāhira, when understood as a toponym, is often said to be a

place in Syria or a mountain near Jerusalem at which the Resurrection
will take place (see e.g. Tabar. ı̄, XXX, pp. –, Qurt.ubı̄, XIX, p.
). It does not appear to be identified elsewhere with al-Kūfa or with
al-dhirwa/al-dhurwa al-h. amrā" (“the red peak”).
Isnād: A̄ #A -R . ̄ -H
. ̄" -A#: Abū #Abd al-
Rahmān
. Ayyūb b. #At.iyya al-Hadhdhā"
. al-A#raj, a transmitter from al-
Sādiq
. (Quhpā"ı̄, I, p. ; Ardabı̄lı̄, I, p. , II, p. ).
 Fas. l, p. , ll. –. This h. adı̄th may be incomplete: in similar
traditions, both the Imāmı̄ reading and the reading of the #Uthmānic
codex are given, with the Imam pointing out that the latter is the result
of tah. rı̄f (see , , ; cf. ). Here the verse is cited only once.
Since the difference between the two readings is in this case limited to
the vocalization, and since the manuscripts are unvocalized, it cannot
be established which reading is being cited. If it is the Imāmı̄ reading,
then this is presumably tus. addā and tulahhā, corresponding to what is
ascribed to al-Bāqir elsewhere (see Ibn Khālawayh, p. ; Ibn Jinnı̄,
II, p. , with an explanation at pp. –; Zamakhsharı̄, IV, p. ;
Tabris
. ı̄, XXX, p.  > S. āfı̄, V, p. , Huwayz
. ı̄, V, p. , no. , Fas. l, p.
, ll. –). For the reading tulahhā see also Jeffery, p.  (Ubayy) (but
according to Ibn al-Jawzı̄, VIII, p. , Ubayy’s reading was tulhā).
 Fas. l, p. , ll. –. The reading al-mawadda (here and at )
only appears in ms. M. For this reading see Sa#d b. #Abdallāh, Nāsikh,
p. ; Kulı̄nı̄, I, p. , no. ; Murtadā, . Amālı̄, IV, p.  (fa-ammā man
qara"a “al-mawadda” bi-fath. al-mı̄m wa-l-wāw fa- #alā anna l-murād al-rah. im
wa-l-qarāba); Tabris
. ı̄, XXX, pp. ,  (al-Bāqir, al-Sādiq,
. Ibn #Abbās)
> Najafı̄, p. , no. , Burhān, IV, p. , no. , Bih. ār, XXIII, p. ,
Huwayz
. ı̄, V, p. , no. ; Turay
. h. ı̄, III, p.  (wa- #an al-S. ādiq: wa-idhā
l-mawadda su"ilat, bi-fath. al-mı̄m wa-l-wāw). For a defense of the reading
al-mawadda see Fas. l, p. , l. –p. , l. . See also the discussion in
Bar-Asher, “Readings”, p. ; idem, Scripture, pp. , , note . See
, , .
 
 See Najafı̄, p. , no.  > Burhān, IV, p. , no. , Bih. ār,
XXIII, p. , no. ; Fas. l, p. , ll. – (probably from Najafı̄). Cf.
Ibn Qūlawayh, Kāmil, p. , no.  (nazalat fı̄ l-Husayn
. b. #Alı̄) > Bih. ār,
XLIV, p. , no. , Fas. l, p. , ll. –. See , , .
 Fas. l, p. , ll. –. See Najafı̄, p. , no.  (from which it was
added by the editor of Sulaym [Kitāb, p. ]) > Burhān, IV, p. , no.
, Bih. ār, XXIII, p. , no. ; Tabris . ı̄, XXX, p. ; Najafı̄, p. , no.
 > Burhān, IV, p. , no. , Bih. ār, XXIII, p. , no. ; Turay . h. ı̄, III,
p. . Cf. Qummı̄, II, p.  (man qutila fı̄ mawaddatinā) > S. āfı̄, V, p.
, Burhān, IV, p. , no. , Bih. ār, XXIII, p. , no. , Huwayz . ı̄, V,
p. , no. ; Furāt, II, p. , no.  > Bih. ār, XXIII, p. , no. ;
Bar-Asher, Scripture, p. . See *, , , .
Isnād: #A̄ . -Q̄: #Abdallāh b. al-Qāsim b. al-Hārith . al-
Ha
. . dram ı̄ known as al-Ba t
. al, a transmitter from al-Kā zim
. who joined
the Wāqifa after the death of the Imam (Modarressi, TS, pp. –
).—A̄ -H . -Aı̄: there are three Kūfan transmitters from
al-Sādiq
. of this name: (i) Abū l-Hasan/
. Husayn
. #Amr/#Umar b. Shad-
dād al-Azdı̄ (Tūs. ı̄, Rijāl, p. , no. ; Quhpā" ı̄, IV, p. ; Ardabı̄lı̄,
I, pp. –, ); (ii) Abū l-Hasan . Miskı̄n al-Azdı̄ al-Zaydalı̄ (Tūs . ı̄,
Rijāl, p. , no. ; Quhpā"ı̄, VI, p. ; Ardabı̄lı̄, I, p. ); (iii) Abū
l-Hasan
. Thuwayr b. #Imāra/#Ammār al-Azdı̄ (Tūs . ı̄, Rijāl, p. , no. ;
Quhpā"ı̄, p. ; Ardabı̄lı̄, I, p. ).
 Fas. l, p. , ll. –. For the reading bi-zanı̄n

. see Jeffery, pp. ,
, , , , ,  (Ibn Mas#ūd, Ibn #Abbās, Zayd b. Thābit,
Ibn al-Zubayr, #Ā"isha, Sa#ı̄d b. Jubayr, Mujāhid); Muqātil, III, p. ;
#Abd al-Razzāq, Tafsı̄r, II, p.  (the Prophet, Ibn Mas#ūd, Ibn al-
Zubayr); Tabar
. ı̄, XXX, pp. – (Ibn #Abbās, Sa#ı̄d b. Jubayr and
others); Ibn Muhakkam,
. IV, p.  (#Abd al-Rahmān
. al-A#raj [i.e. the
Successor Abū Dāwūd #Abd al-Rahmān . b. Hurmuz al-A#raj al-Madanı̄,
d. / or /; see Ibn al-Jazarı̄, I, p. , no. ] and the
Kūfans); Māturı̄dı̄, X, p. ; Ibn Mujāhid, p.  (Ibn Kathı̄r, Abū
#Amr, al-Kisā"ı̄); Nah. hās,
. I #rāb, V, p.  (Ibn #Abbās, #Abdallāh b.
al-Zubayr, #Ā"isha, Ibn Kathı̄r, Abū #Amr, al-Kisā"ı̄); Ibn Khālawayh,
Hujja,
. p. ; Samarqandı̄, III, p.  (Ibn Mas#ūd, Ibn Kathı̄r, Abū
#Amr, al-Kisā"ı̄); Hākim,
. Mustadrak, II, p. , no.  (the Prophet);
Tha#labı̄, X, pp. – (Ibn Mas#ūd, #Urwa b. al-Zubayr, #Umar
b. #Abd al-#Azı̄z, Ibn #Abbās in the transmission of Sa#ı̄d b. Jubayr);
Zamakhsharı̄, IV, p.  (the codex of Ibn Mas#ūd); Tabris. ı̄, XXX, p.
 
 (Ibn Kathı̄r, al-Kisā"ı̄, the Bas.rans except Sahl); Abū l-Futūh, . XII, p.
 (Ibn Mas#ūd and others); Ibn al-Jawzı̄, VIII, p.  (Ibn Kathı̄r, Abū
#Amr, al-Kisā"ı̄, Ruways); Abū Hayyān,
. VIII, p. . Cf. Ibn Wahb,
Jāmi #/#Ulūm, pp. – (fol a ll. –), Mufı̄d, Sarawiyya, p.  >
Bih. ār, XCII, p. , where both zanı̄n
. and d. anı̄n are cited. According to
an account in Ibn Abı̄ Dāwūd (p. ), al-Hajjāj
. changed eleven words
(h. arf ) in the #Uthmānic codex (far less than is imputed to him elsewhere;
see Introduction, pp. –); one was zanı̄n,. which he changed to d. anı̄n.
See .
Isnād: There seems to be just one other tradition where Zurāra
transmits to his brother Humrān
. (Tūs
. ı̄, Istibs. ār, IV, p. , no.  =
idem, Tahdhı̄b, X, p. , no. ; noted in Khū"ı̄, VIII, p. ). It is much
more common for Zurāra to transmit to a son of Humrān . (usually
Muhammad
. or Hamza).
.
 Fas. l, p. , ll. –. For zanı̄n. in the sense of muttaham (“sus-
pected”) see Ibn Wahb, Jāmi #/#Ulūm, p.  (fol a l. ); Tabar. ı̄, XXX,
pp. –; Sijistānı̄, Gharı̄b, p. ; Māturı̄dı̄, X, p. ; Mufı̄d, Sarawiy-
ya, p.  > Bih. ār, XCII, p. ; Tha#labı̄, X, p. ; Tabris
. ı̄, XXX, p. .
See .
 Fas. l, p. , ll. –. For this tradition (isnād: Mans.ūr b. Hāzim
.
< rajul < al-Bāqir) see Najafı̄, p. , no.  (but reading al-maw"ūda) >
Burhān, IV, p. , no. , Bih. ār, XXIII, p. , no. . See also Najafı̄,
p. , no. , citing Qummı̄ (but it is not found in the printed edition).
See –.
 The statement mā li-llāh naba" a #zam . minnı̄ (“God has no tiding
mightier than me”) is occasionally cited from #Alı̄ on the authority of al-
Ridā;
. see Qummı̄, II, p.  > Burhān, IV, p. , no. , Bih. ār, XXXVI,
p. , no. ; Ibn Shahrāshūb, Manāqib, III, p.  > Bih. ār, XXXVI, p.
, no. . In a somewhat different formulation it is also cited from #Alı̄
on the authority of al-Bāqir; see Bas. ā"ir, pp. –, no.  > Burhān, IV,
p. , no. , Bih. ār, XXXVI, pp. –, no. ; Furāt, II, pp. –,
nos. – > Haskān
. ı̄, II, p. , nos. –; Kulı̄nı̄, I, p. ,
no.  > Najafı̄, p. , no. , S. āfı̄, V, p. , Burhān, IV, p. , no. .
Title Infa.tarat and inshaqqat are alternative names for al-infi.tār and al-
inshiqāq respectively.
 
 Fas. l, p. , l. . See Tabris. ı̄, XXX, p.  > Burhān, IV, p. , no.
, Bih. ār, VII, p. , Fas. l, p. , l.  (#Amr b. Shamir < Jābir < al-Bāqir:
inna l-amr yawma"idhin wa-l-yawm kullahu/kulluhu li-llāh). Cf. Q : (inna
l-amr kullahu [kulluhu in the reading of Abū #Amr] li-llāh).
 Cf. Qummı̄, II, p. , Tabar . ı̄, XXIII, p. , Tabris
. ı̄, XXIII, p.
 (all to Q :) (al-arā"ik al-surur #alayhā l-h. ijāl). In ms. B the final word
is written in a larger script, has a shadda above the jı̄m, and is followed by
“bn”. The scribe evidently took al-h. -j-a-l to be the beginning of the next
tradition, with a (non-existent) “al-Hajjāl
. b. Dh-r-#a” as its transmitter.
Isnād: #A -R . ̄ . S̄: #Abd al-Rahmān . b. Sālim b. #Abd
al-Rahmān
. al-Ashall al-#At.t.ār, a Kūfan transmitter from al-Bāqir and
al-Sādiq
. (Quhpā"ı̄, IV, p. ; Ardabı̄lı̄, I, pp. –).
 Cf. Tabris

. ı̄, XXX, p. , where .tabaqan #an .tabaq is glossed as
amran ba #da amr; thus also al-Hasan. (i.e. al-Bas.rı̄) (Qurt.ubı̄, XIX, p. ).
The Qur"ānic verb may be la-tarkabanna (since al-rajul is a noun in the
singular) or la-tarkabunna (since the definite article in al-rajul indicates
the genus [li-ta #rı̄f al-jins; cf. Wright, II, p. , note]). The latter is
attested in the #Uthmānic codex. For la-tarkabanna see Ibn Mujāhid, p.
 (Ibn Kathı̄r, Hamza. and al-Kisā"ı̄); Nah. hās,
. I #rāb, V, p.  (Ibn
#Abbās, Ibn Mas#ūd, al-Sha#bı̄, Mujāhid, al-A#mash, Hamza, . al-Kisā"ı̄);
Ahwāzı̄, Ibn Muh. ays. in, p. ; Tabris
. ı̄, XXX, p.  (Ibn #Abbās); Ibn
#At.iyya, V, p.  (Ibn Kathı̄r, Hamza,
. al-Kisā"ı̄ and others); Qurt.ubı̄,
XIX, p.  (Abū #Amr, Ibn Mas#ūd, Ibn #Abbās, Abū l-#Āliya, Masrūq
[i.e. Abū #Ā"isha Masrūq b. al-Ajda# al-Hamdānı̄ al-Kūfı̄, a disciple of
Ibn Mas#ūd, d. /–; see Ibn al-Jazarı̄, II, p. , no. ], Abū
Wā"il [i.e. Abū Wā"il Shaqı̄q b. Salama al-Kūfı̄ al-Asadı̄, d. /; see
Ibn al-Jazarı̄, I, p. , no. ], Mujāhid, al-Nakha#ı̄, al-Sha#bı̄, Ibn
Kathı̄r, Hamza,
. al-Kisā"ı̄). See .
Isnād: Z#: Abū Muhammad. Zur#a b. Muhammad. al-Ha
. dram
. ı̄, a
Kūfan transmitter from al-Sādiq . and al-Kāzim . who joined the Wāqifa
after al-Kāzim’s
. death. Zur#a accompanied Samā#a b. Mihrān (for
whom see *) and succeeded him as imām of the mosque of the
Ha
. dārima
. in Kūfa (Kohlberg, “Us.ūl”, p. ; Modarressi, TS, p. ).
 This may be an allusion to those who switched their allegiance

from #Alı̄ to the first three caliphs “and then thought that this is as it
ought to be” (fa-yarā annahu ka-dhālika). Thus, in a gloss on Q : al-
Bāqir is said to have told his disciple Zurāra: “After their Prophet died,
 
did not this community journey on from stage to stage concerning the
matter of so-and-so, so-and-so and so-and-so?” (a-wa-lam tarkab hādhihi
l-umma ba #da nabiyyihā .tabaqan #an .tabaq fı̄ amr fulān wa-fulān wa-fulān?) (see
Qummı̄, II, p.  > S. āfı̄, V, p. , Burhān, IV, p. , no. , Bih. ār,
XXVIII, p. , no. ; Kulı̄nı̄, I, p. , no.  > S. āfı̄, V, p. , Burhān,
IV, p. , no. , Bih. ār XXIV, p. , no. , XXXI, p. , no. ,
Huwayz
. ı̄, V, p. , no. ). See .
 According to one interpretation of Q :–, the believers are

#Alı̄ and his followers (see Haskān
. ı̄, II, p. , no. ; Tabris
. ı̄, XXX,
p. ; Ibn Shahrāshūb, Manāqib, III, p.  > Bih. ār, XXXIX, p. ,
no. ).
 Fas. l, p. , ll. –, . As can be seen from the apparatus
to this and the following tradition, there are several possible readings
of Q :: (i) binā qutila as. h. āb al-ukhdūd (“the people of the trench
were killed because of us”). Here the as. h. āb al-ukhdūd are presumably
the enemies of the believers (i.e. of the Shı̄#ı̄s), who were punished
for their cruelty towards them (for as. h. āb al-ukhdūd as unbelievers see
e.g. Qurt.ubı̄, XIX, p. , EI 2, art. “As.hāb . al-ukhdūd” [R. Paret]; in
general EQ, art. “People of the Ditch” [R. Tottoli]; DC, art. “Gens
d’Ukhdūd” [Geneviève Gobillot]). (ii) bimā qutila as. h. āb al-ukhdūd (“why
[or how] were the people of the trench killed?”). The as. h. āb al-ukhdūd
here could be either the evildoers or the believers. (iii) bimā qatala as. h. āb
al-ukhdūd (“why [or how] did the people of the trench kill?”). (iv) qatala
as. h. āb al-ukhdūd. Support for this qirā"a is found in a tradition according
to which a man recited Q : in the version of the #Uthmānic codex
(qutila as. h. āb al-ukhdūd) but was corrected by al-Sādiq,
. who recited: q-
t-l as. h. āb al-ukhdūd (Rāwandı̄, Qis. as. , p. , no.  > Bih. ār, XIV, p.
, no. ). Al-Majlisı̄ suggests that the Imam’s reading was qatala, and
that the as. h. āb al-ukhdūd are the unbelievers (Bih. ār, XIV, p.  [bayān]).
According to Sa#d b. #Abdallāh, Nāsikh, p. , the reading of the Imam
was q-t-l (presumably qatala) as. h. āb al-ukhdūd; in the version of Sa#d cited
in Fas. l, p. , l. , the reading is bi-mā q-t-l as. h. āb al-ukhdūd. For the
reading al-khudūd see *. Illā annahum āmanū does not appear to be
recorded elsewhere; it resembles the reading illā an āmanū, for which see
Jeffery, p.  (Ubayy); Sa#d b. #Abdallāh, Nāsikh, p.  > Fas. l, p. ,
l.  (al-Sādiq).
. See , .
Isnād: #Ā. -Qı̄: unidentified. Perhaps the correct form of the
nisba is al-Dabb . ı̄; the reference would then be to #Ās.im b. Sulaymān
 
al-Kūzı̄/al-Dabb
. ı̄, a Bas.ran transmitter from al-Sādiq
. (Modarressi, TS,
pp. –).
 Fas. l, p. , ll. –. The reading al-khudūd (sing. khadd, a syn-
onym of ukhdūd, see Lane, s.v.) attested in ms. B is in fact ascribed to
al-Sādiq
. (Jeffery, p. ). See , .
 Fas. l, p. , ll. –. See , .

Isnād: for Khalaf b. Hammād
. < Hārūn b. Khārija see .
 Fas. l, p. , l. . That the reading here is wa-l-samā"u is indicated
in ms. T, where a d. amma is written above the final hamza. The Imam’s
name is omitted from the manuscripts, but he may well be al-Sādiq, .
since this reading is ascribed to him elsewhere (see Jeffery, p. ;
according to Jeffery, this is also the reading of Ibn Qays and Abū
Ha
. s.ı̄n [i.e. Abū Ha
. s.ı̄n #Uthmān b. #Ās.im al-Asadı̄ al-Kūfı̄, d. /–
 or /–; see Ibn al-Jazarı̄, I, pp. –, no. ]). As
noted by Jeffery, the reading wa-l-samā"u entails maintaining the raf#
throughout Q :–. This reading presumably means that the text
does not comprise an oath. Translation: “The heaven of the returning
rain and the earth splitting with verdure ([witness that] this [Qur"ān] is
a conclusive word)”. See , .
 Fas. l, p. , l. . See , .
 It is not clear whether the reading intended here is the same as
at  (and ). For the tradition cf. Qummı̄, II, p.  > S. āfı̄, V, p.
, Burhān, IV, p. , no. . The interpretation of raj # as rain (ma.tar) is
said to have been adopted by most exegetes (see Tabris
. ı̄, XXX, p. ;
Qurt.ubı̄, XX, p. ).
 This reading is ascribed to Ubayy (see Jeffery, p. ).
 Mustadrak, IV, p. , no. . See Tabris . ı̄, XXX, p.  > S. āfı̄,
V, p. . Cf. Mujāhid, Tafsı̄r, p.  (the Prophet tells the believers to
say subh. āna rabbı̄ l-a #lā after reciting Q :); #Abd al-Razzāq, Tafsı̄r, II, p.
 (after reciting Q : Ibn #Abbās would say: subh. āna rabbı̄ l-a #lā); Abū
Dāwūd, Sunan, I, p. , no. ; Qummı̄, II, p. ; Tabar . ı̄, XXX, p.
 (after reciting Q : the Prophet, #Alı̄, Ibn #Abbās and Ibn #Umar
would say: subh. āna rabbı̄ l-a #lā); Nah. hās,
. I #rāb, V, p. ; Ibn Shu#ba,
 
Tuh. af, p. ; Tha#labı̄, X, p. ; Tabris

. ı̄, XXX, p.  > Mustadrak, IV,
p. , no. ; Ibn Kathı̄r, Tafsı̄r, IV, p. . For sabbih. i ’sma rabbika
Ubayy read subh. āna rabbı̄ (Jeffery, p. , Qurt.ubı̄, XX, p. ), as did
#Alı̄, Ibn #Umar and Ibn al-Zubayr (Jeffery, pp. , ). Cf. *.
 Fas. l, p. , ll. –. This reading is ascribed to Ibn Mas#ūd, but
for Q : (see Tabar . ı̄, XXVII, p.  > Suyūt.ı̄, Durr, VI, p. ). Cf.
the reading muttaki"ı̄n fı̄hā nā#imı̄n which is recorded (for Q :) on the
authority of Tal . ha,
. al-Rabı̄# b. Khuthaym (see Jeffery, pp. , ) and
the Kūfan Mans.ūr b. al-Mu#tamir (d. /–; see Ibn al-Jazarı̄, II,
pp. –, no. ; for his reading see Qurt.ubı̄, XX, p. ; Suyūt.ı̄,
Durr, VI, p. , citing Ibn al-Anbārı̄, al-Mas. āh. if ). The reading muttaki"ı̄n
fı̄hā nā #imı̄n fı̄hā is ascribed to Sa#ı̄d b. Jubayr (see Jeffery, p. ; Suyūt.ı̄,
Durr, VI, p. ). See .
Isnād: #A̄ -K̄ı̄: Abū Muhammad . #Abdallāh b. Yahyā
.
al-Kāhilı̄, a Kūfan transmitter from al-Sādiq . and al-Kāzim. (Kohlberg,
“Us.ūl”, pp. , ; Modarressi, TS, pp. –).
 Fas. l, p. , l. . See .
 A different Shı̄#ı̄ reading of this verse is wa- #Aliyyan h. isābuhum (Ibn
Shahrāshūb, Manāqib, III, p. ; reproduced as wa- #alaynā h. isābuhum in
Bih. ār, XXXV, p. , no. ). Sunnı̄ exegetes take this final verse of Sūra
 to mean that on the Day of Resurrection the unbelievers will return
to God to be judged by Him (see e.g. Tabar . ı̄, XXX, p. ; Qurt.ubı̄,
XX, p. ); and this is also the position of some Imāmı̄ exegetes (e.g.
Tūs
. ı̄, X, p. ; Tabris. ı̄, XXX, p. ). Other Imāmı̄s, in contrast,
maintain that it is the Imams (according to , the ahl al-bayt) who
will act as judges, but they differ as to whom the Imams will judge:
according to some, it will be all of mankind (al-khalq) (see ; Furāt,
II, pp. –, no. ; Kulı̄nı̄, VIII, p. , no.  > S. āfı̄, V, p. ,
Huwayz
. ı̄, V, p. , no. ; Ibn Bābawayh, #Uyūn, II, p.  > Bih. ār,
CII, p. , no.  [inna ilaynā iyāb hādhā l-khalq wa- #alaynā h. isābuhum];
Najafı̄, pp. –, nos. –, emphasizing #Alı̄’s role as determining
the fate of every person [qası̄m al-janna wa-l-nār]); according to others, it
will be the Shı̄#ı̄s (see Ibn al-Juhām
. > Najafı̄, pp. –, nos. –).
 See .

 
 Fas. l, p. , l. –p. , l. . For ilā Muh. ammad wa-ahl baytihi see
Kulı̄nı̄, III, pp. –, no.  > S. āfı̄, V, p. , Burhān, IV, pp. –,
no. , Bih. ār, VI, p. , no. , LXI, p. , no. , Huwayz. ı̄, V, p. ,
no. , Fas. l, p. , ll. –; the reading ghayr mamnū #a (“unhindered”;
cf. Q :) does not appear to be recorded elsewhere. For further
readings of Q :– see Furāt, II, pp. –, no.  > Fas. l, p.
, ll. –; Ibn Bābawayh, Fad. ā"il, p.  > Najafı̄, pp. –, no. ,
Burhān, IV, p. , no. , Bih. ār, XXIV, p. , no. .
 Khuliqa (for khalaqnā) attested in mss. L, T and B is not recorded

elsewhere and may be a scribal error (brought about perhaps by khuliqa
l-insān at Q :, :). Kabad is usually taken to mean “distress” (see
WKAS, I, p. b), but is also glossed as istiqāma (in addition to KQ see
e.g. Tabris
. ı̄, XXX, p. , Qurt.ubı̄, XX, p. ) or intis. āb (both meaning
“straightness”) (see Barqı̄, II, p. , no.  > Bih. ār, LX, p. , no. ;
Qummı̄, II, p.  > Bih. ār, IX, p. , no. ; Tabar . ı̄, XXX, p. ;
Māturı̄dı̄, X, p. ; Ibn Bābawayh, #Ilal, p. , no. ; Ibn Shahrāshūb,
Manāqib, IV, p. ). It does not appear to be explained elsewhere as .tūl
(“length, height”).
Isnād: Since al-Qāsim b. Yahyā . transmitted only from his grandfa-
ther al-Hasan
. b. Rāshid (see *), al-Qāsim b. Yah. yā #an #Alı̄ is in all like-
lihood an error. In contrast, the isnād al-Qāsim b. Muhammad . < #Alı̄
b. Abı̄ Hamza
. < Abū Ba s
. ı̄r is widely attested (see e.g. Kul ı̄nı̄, I, p. ,
no. , III, p. , no. , p. , no. ). The text has been emended
accordingly.
 Mustadrak, VII, pp. –, no. , XVI, p. , no. .
For this tradition see Kulı̄nı̄, IV, p. , no.  (ending) (Muhammad . b.
#Umar b. Yazı̄d < Abū l-Hasan . al-Ridā)
. > al-Hurr. al-#Āmilı̄, Wasā"il,
IV/, p. , no. , Huwayz
. ı̄, V, p. , no. . Cf. Barqı̄, II, p. ,
no. ; Kulı̄nı̄, IV, p. , no.  > S. āfı̄, V, p. . Cf. .
Isnād: M
. . #U . Yı̄: Muhammad . b. #Umar b. Yazı̄d
Bayyā# al-Sāburı̄, a transmitter from al-Kāzim . and al-Ridā. (Quhpā"ı̄,
VI, pp. –; Ardabı̄lı̄, II, pp. –).
 Najafı̄, p. , no. . See Burhān, IV, p. , no. , Bih. ār, XXIV,
p. , no.  (both from Najafı̄). Cf. Qummı̄, II, p.  (al- #aqaba al-
a"imma man s. a#idahā fakka raqabatahu min al-nār); Furāt, II, p. , no.
; Ibn Shahrāshūb, Manāqib, II, p.  (fakk raqabatihi ya#nı̄ walāyat amı̄r
al-mu"minı̄n fa-inna dhālika fakk raqabatihi). Cf. Kulı̄nı̄, I, p. , no. 
 
(fakk raqaba glossed as walāyat amı̄r al-mu"minı̄n), pp. –, no. . For
the twin concepts of walāya and barā"a (allegiance to the Imams and
dissociation from their enemies) see Kohlberg, “Barā"a”, pp. –.
Cf. .
Isnād: for the isnād Muhammad
. b. #Umar < Abū Bakr al-Ha . dram
. ı̄ <
al-Sādiq
. (in Najaf ı̄) see also .
 Fas. l, p. , ll. –. For this reading see Jeffery, p.  (Ubayy);
idem, “Zaid b. #Alı̄”, p.  (Zayd); Ibn Mujāhid, p. , Samarqandı̄,
III, p. , Dānı̄, p. , Qurt.ubı̄, XX, p.  (Nāfi#, Ibn #Āmir); Tabar . ı̄,
XXX, p.  ( #āmmat qurrā" al-Hijāz . wa-l-Shām … wa-kadhālika dhālika
fı̄ mas. āh. ifihim); Tha#labı̄, X, p.  (ahl al-Hijāz
. wa-l-Shām wa-ka-dhālika
huwa fı̄ mas. āh. ifihim); Nah. hās,
. I #rāb, V, pp. – (ahl al-Hijāz);
. Ibn
Khālawayh, Hujja, . pp. –; Dānı̄, Muqni #, pp.  (mas ā
. .h if ahl al-
Madı̄na wa-l-Shām), ; Ibn #At.iyya, V, p.  (Nāfi#, Ibn #Āmir, al-A#raj,
ahl al-Hijāz,
. Ubayy, the codices of ahl al-Madı̄na wa-l-Shām); Tabris . ı̄,
XXX, p.  (ahl al-Madı̄na, Ibn #Āmir, mas. āh. if ahl al-Madı̄na wa-l-Shām)
> S. āfı̄, V, pp. –; Abū l-Futūh, . XII, p.  (the Medinese and Ibn
#Āmir); Ibn al-Jawzı̄, VIII, p.  (Abū Ja#far, Nāfi#, Ibn #Āmir, mas. āh. if
ahl al-Madı̄na wa-l-Shām); #Ukbarı̄, p.  (wa-quri"a fi-l-fā" #alā annahā li-l-
#a.tf min ghayr muhla, i.e. there is an uninterrupted connection between
two events, cf. Wright, I, pp. –, Lane, s.v. [the letter] fā", p.
b); Abū Hayyān, . VIII, p.  (Ubayy, al-A#raj, Nāfi#, Ibn #Āmir);
Cook, “Codex”, pp. , ; idem, “Stemma”, p. . See . Fa-lā
of mus. h. af al-Madı̄na vs. wa-lā of mus. h. af al-Bas. ra is one of the differences
between the two codices noted by al-Ruhnı̄ (Muqaddimāt #ilm al-qur"ān
> Ibn Tāwūs,. Sa#d, p. ; cf. Farrā", III, pp. –, whence Beck,
“Kodizesvarianten”, p. ; Abū #Ubayd, Fad. ā"il, II, p. , no. ; Ibn
Abı̄ Dāwūd, pp. , , , , , , ; *, *).
 Fas. l, p. , ll. –. See .

Isnād: S
. . -H
. ̄: al-Salt
. b. al-Hajjāj
. al-Sayraf
. ı̄ al-Kūfı̄, a
transmitter from al-Bāqir and al-Sādiq
. (Quhpā"ı̄, III, p. ; Ardabı̄lı̄,
I, p. ).
 Mustadrak, IV, p. , no. . For al-Sādiq . at al-Qādisiyya see
also . Sūrat al-shams (comprising  verses) is said to have been
revealed immediately before Sūrat al-burūj (comprising  verses). See
Ibn al-Durays,
. Fad. ā"il, pp. –, no.  (#Umar b. Hārūn < #Uthmān b.
#At.ā" < his father [i.e. #At.ā" al-Khurāsānı̄] < Ibn #Abbās); Ibn al-Nadı̄m,
 
Fihrist, p.  (citing Mujāhid); Tabris . ı̄, XXIX, p.  (to Q :–);

Shahrastānı̄, Mafātı̄h. , pp. , ; Zarkashı̄, I, p. . There are sev-
eral views on the relationship between the portions of the Qur"ān to
be recited in the first and the second rak #as (prayer units): (i) The impli-
cation of Abū Bakr al-Ha . dram
. ı̄’s question is that the portion of the
Qur"ān recited in the first rak #a should be longer than the portion
recited in the second rak #a. This view was upheld by various Sunnı̄
scholars (see Tūs . ı̄, Khilāf, I, p. ) and was endorsed by some Imāmı̄s
(see e.g. al-Shahı̄d al-Awwal, Dhikrā, III, p.  [istih. bāb ta.twı̄l qirā"at al-
rak #a al-ūlā #alā l-thāniya]). The Imāmı̄ position as laid out by al-Tūs . ı̄ is
that the portion of the Qur"ān recited in each of the two rak #as may
be of equal length (yajūz an yusawwā bayna l-rak #atayn fı̄ miqdār al-sūratayn
allatayn tuqra"ān fı̄himā ba#da l-h. amd) (Tūs . ı̄, Khilāf, I, pp. –). (ii) Al-
Shahı̄d al-Awwal refers to the principle that a Sūra that is closer to
the beginning of the mus. h. af is to be recited before one that is farther
from the beginning. He maintains that although such a principle is
unknown to Imāmı̄ scholars, it seems to be supported by traditions list-
ing the Sūras which should be read out in each rak #a (wa-ammā kawn
al-sūra al-thāniya ba #da l-ūlā #alā tartı̄b al-mus. h. af fa-lā ta#rifuhu l-as. h. āb fa-lā
yukrahu #indahum al-taqdı̄m wa-l-ta"khı̄r, na #am al-riwāyāt al-mutad. ammina li-
l-ta #yı̄n ghālibuhā #alā tartı̄b al-qur"ān) (Dhikrā, III, p. ). (iii) The posi-
tion upheld by the Imam in his reply to Abū Bakr al-Ha . dram
. ı̄ is
that Sūras which were revealed earlier are to be recited before those
which were revealed later. This only tallies with the principle referred
to by al-Shahı̄d al-Awwal if it is assumed that the Imam was refer-
ring to the original arrangement of the Qur"ān and that he upheld
the doctrine that this arrangement followed a chronological order (cf.
*).
Isnād: See *.—I̄ı̄ . N.: Ibrāhı̄m b. Nas.r b. al-Qa#qā# al-
Ju#fı̄, a Kūfan transmitter from al-Sādiq . and al-Kāzim . (Quhpā"ı̄, I, p.
; Ardabı̄lı̄, I, p. ).
 For the reading allāhu khāliqu al-dhakari see Jeffery, p.  (Ubayy,
Ibn Qays, Abū Mijlaz). See , .
Isnād: -A:
. the reference is probably to Abū Ja#far Muhammad
.
b. #Alı̄ b. al-Nu#mān b. Abı̄ Turayfa
. al-Bajalı̄ al-Sayraf
. ı̄ al-Ahwal
. known
as Shayt.ān (or Mu"min) al-Tāq,. a prominent mutakallim and a trans-
mitter from Zayn al-#Ābidı̄n, al-Bāqir and al-Sādiq
. (van Ess, TG, I, pp.
– and index; Modarressi, TS, pp. –).—S̄ . S̄:
Sinān b. Sinān mawlā Quraysh Abū #Abdallāh al-Shaybānı̄ al-Azraq
 
Bayyā# al-Ta#ām,
. a transmitter from al-Bāqir and al-Sādiq
. (Ardabı̄lı̄, I,
p. ; see the discussion in Khū"ı̄, IX, pp. –, no. ).
 Fas. l, p. , l. . See , .
 Fas. l, p. , ll. –. See Najafı̄, p. , no.  (isnād: Muhammad.
b. Khālid al-Barqı̄ < Yūnus b. Zabyān . [read: Yūnus b. #Abd al-Rah- .
mān?] < #Alı̄ b. Abı̄ Hamza
. < Fayd. b. Mukhtār < al-Sādiq)
. > Burhān,
IV, p. , no. , Bih. ār, XXIV, p. , no. ; *, . Cf. Furāt >
Fas. l, p. , ll. –, where inna #alaynā la-l-hudā is followed by inna #Aliyyan
al-hudā, which al-Nūrı̄ takes to be a reading (in the printed edition of
Furāt, at II, p. , no.  the text reads: inna #Aliyyan hādhā [sic] al-
hudā); Shādhān, Fad. ā"il > Fas. l, p. , l.  (inna #Aliyyan la-l-hudā) (the
printed edition of Shādhān, p.  [in the chapter on #Alı̄’s names] has
the version of the #Uthmānic codex). Cf. also .
 Fas. l, p. , ll. –. See .
 Fas. l, p. , ll. –. See Najafı̄, p. , no.  (isnād: Muhammad
.
b. Ūrama < al-Rabı̄# b. Bakr [read: b. Zakariyyā] < Yūnus b. Zabyān . <
al-Sādiq)
. > Burhān, IV, p. , no. , Bih. ār, XXIV, pp. –, no. ;
Najafı̄, pp. –, no.  > Bih. ār, XXIV, p. , no. . Cf. Q :
(wa-annahu khalaqa l-zawjayn al-dhakar wa-l-unthā). It is not clear whether
wa-li- #Alı̄ al-ākhira wa-l-ūlā is a continuation of Q : or a Shı̄#ı̄ reading
of Q : (cf. ). See *, .
Isnād: -Rı̄# . Z̄: al-Rabı̄# b. Zakariyyā al-Warrāq, a
Kūfan author of a kitāb which was transmitted by Muhammad . b.
Ūrama (for whom see  ); he was accused of extremism (ghuluww)
*
(Quhpā"ı̄, III, pp. –; Ardabı̄lı̄, I, pp. –).
 Mustadrak, VII, p. , no. . See Najafı̄, p. , no.  (possi-
bly citing KQ via Ibn al-Juhām) . > Burhān, IV, pp. –, no. , Bih. ār,
XXIV, pp. –, no. . For al-h. usnā (at Q :, :) glossed as al-
walāya see Qummı̄, II, p.  > Bih. ār, XXIV, p. , no. ; cf. Furāt,
II, pp. –, nos. –. For lā yurı̄du shay"an etc. cf. Kulı̄nı̄, IV,
pp. –, no. , Tūs . ı̄, Tahdhı̄b, IV, p. , no. . For al-ashqā glossed
as fulān see Qummı̄ > S. āfı̄, V, p. , Burhān, IV, p. , no. , Bih. ār,
VIII, p. , no. , Huwayz
. ı̄, V, p. , no. . In the printed edition
of Qummı̄ (at II, p. ) the word fulān has been suppressed. Al-Majlisı̄
(Bih. ār, VIII, p. ) identifies him as al-thānı̄, i.e. #Umar; but judging by
 
the version in KQ, the reference is to Abū Bakr. The reading yazzakkā
(Q :) given in ms. M is ascribed to al-Hasan . b. #Alı̄ b. al-Hasan
. b.
al-Hasan
. b. al-Hasan
. b. #Alı̄ b. Abı̄ Tālib
. (Ibn Khālawayh, p. , where
the name is given incorrectly; see for him Ibn Sa#d, Mutammim, p. ;
#Ubaydalı̄, Tahdhı̄b, p. ; Tūs. ı̄, Rijāl, p. , no.  [for “al-Husayn” .
read “al-Hasan”]
. > Quhpā" ı̄, II, p. ). For #Alı̄ as the one who gave
zakāt while bowing down in prayer (Q :) see e.g. Tabar . ı̄, VI, pp.
–; Nu#mān, Ikhtilāf, p. ; Samarqandı̄, I, p. ; Ibn Bābawayh,
#Uyūn, I, p. ; Mufı̄d, #Ukbariyya, pp. –; Zamakhsharı̄, I, p. ;
Qurt.ubı̄, VI, pp. , ; in general Bih. ār, XXXV, pp. – (bāb
nuzūl āyat innamā waliyyukum allāh fı̄ sha"nihi #alayhi l-salām); see further
Lalani, Thought, pp. –. According to al-Hill . ı̄ (Nahj, p. ), there is a
consensus that Q : was revealed concerning #Alı̄ who, during prayer,
gave his ring to a needy person.
 Mustadrak, IV, p. , no. . Sūra  is known by a number

of names, including al-sharh. , a-lam nashrah. (as in the title of this chapter)
and a-lam nashrah. laka (as in this tradition, according to mss. M, L and
T); see Paret, Kommentar, p. . For the view that Sūras  and 
should be regarded as a single Sūra see Ridā, . Fiqh, p.  > Mustadrak,
IV, p. , no. ; Ibn Bābawayh, I #tiqādāt, p.  = Fyzee, p. ; idem,
Amālı̄, p.  > Bih. ār, X, p. ; Murtadā,
. Intis. ār, p. ; Tūs
. ı̄, X, pp. ,
–; idem, Istibs. ār, I, pp. –, nos. , ; Shahrastānı̄, Mafātı̄h. , p.
 (in the codex of Ibn Mas#ūd these were regarded as one Sūra); Rāzı̄,
XXXII, p.  > Suyūt.ı̄, Itqān, I, p. ; al-Hurr
. al-#Āmilı̄, Wasā"il, II/,
pp. –, nos. –; Modarressi, “Debates”, p. . For the view
that these two Sūras (as also Sūras  and ) should be combined in
one rak #a during the prescribed prayers see Ibn Bābawayh, Amālı̄, p. 
> Bih. ār, X, p. ; Ibn Bābawayh, Faqı̄h, I, p. , no. ; Tabris . ı̄,
XXX, pp. –,  (from #Ayyāshı̄) > S. āfı̄, V, p. , Huwayz. ı̄, V, p.
, no. ; Ibn Idrı̄s, Sarā"ir, I, p. ; al-Hurr
. al-#Āmilı̄, Wasā"il, II/,
p. , no.  (from #Ayyāshı̄ and Ahmad . b. Muhammad
. al-Bazant.ı̄,
al-Jāmi #). Cf. , .
Isnād: the two isnāds cited here appear separately at ,  (except
that Abū l-#Abbās is replaced by Shajara Akhū Bashı̄r al-Nabbāl).
 Cf. Tabris

. ı̄, XXX, p.  (from Ibn #Abbās) > Bih. ār, XVI, p. ;
Rubin, Beholder, pp. –, – and the sources cited therein.
 
 Fas. l, p. , ll. –. This is the only example in KQ of a

Bedouin, rather than an Imam, pointing out the correct reading of a
Qur"ānic verse. Translation of innı̄ la-anfasu bi-mithlika etc.: “I would not
wish to see someone with your eloquence and intelligence who does
not master anything of God’s book”. A part of the reading cited in KQ
is cited and discussed by al-Sharı̄f al-Murtadā, . who states: “There is
a reading of this verse with raf #: a-lam yajidka yatı̄m fa-a-w-y wa-wajadaka
d. āll fa-h-d-y, meaning that the orphan found him (i.e. the Prophet) and
so did the erring (person)” (Tanzı̄h, p.  > Bih. ār, XVII, p. ). Al-
Murtadā . adduces several reasons for rejecting this reading: it is little
known (ghayr ma #rūfa); it is (stylistically) ugly; it distorts the original
meaning of the verse. He does not say how the verbs in this qirā"a
are vocalized. The clue is to be found in the reading wa-wajadaka
d. āll fa-h-d-y ascribed to al-Hasan
. b. #Alı̄ (#Iyād,
. Shifā", II, pp. –;
al-Māwardı̄ [VI, p. ] and al-Qurt.ubı̄ [XX, p. ] only mention
“al-Hasan”).
. Al-Māwardı̄, al-Qād. ı̄ #Iyād. and al-Qurt.ubı̄ all take the
verb to mean ihtadā bika, thus indicating that the reading in question
is fa-hudiya. It follows that the other two verbs are to be vocalized
accordingly, yielding the following: “Did not an orphan find you and
betake himself (to you) for refuge (fa-awā)? did not an erring (person)
find you and become guided (by you) (fa-hudiya)? did not a destitute
person find you and become rich (through you) (fa-ughniya)?”. The text
of KQ has been vocalized accordingly. The readings d. āll and fa-hudiya
are noted by Andrae (Muhammed, p. ), who is cited by Goldziher
(Richtungen, pp. –) and, via Goldziher, by Birkeland (p. ); see
further the discussion in Rubin, Beholder, p. . For Q :– see in
general Birkeland, pp. –; Paret, Kommentar, p. ; Rubin, Beholder,
pp. –, , , , ; Saleh, Formation, pp. –, –. Cf.
*.
Isnād: S#ı̄ . S . J/J: Sa#ı̄d/Sa#d b. Samura b.
Jundab/Jundub al-Fazārı̄, a son of the Companion Samura b. Jundab
(d. /) (Bukhārı̄, Ta"rı̄kh, II/, p. , no. ; Ibn Hajar, . Ta #jı̄l, p.
).
 Fas. l, p. , ll. –. For the reading fa-lā takhar (“do not scold”)
see Jeffery, pp. ,  (Ibn Mas#ūd, al-Rabı̄# b. Khuthaym); #Abd al-
Razzāq, Tafsı̄r, II, p.  (qāla Ma #mar fı̄ ba#d. al-h. urūf ); Sijistānı̄, Gharı̄b,
p. ; Ibn Khālawayh, p. , idem, I #rāb, p. , Samarqandı̄, III, p.
 (Ibn Mas#ūd); Tabar
. ı̄, XXX, p. , Ibn Abı̄ Hātim, . X, p. ,
no. , Suyūt.ı̄, Durr, VI, p.  (the codex of Ibn Mas#ūd); Tha#labı̄,
 
X, p. , Tabris
. ı̄, XXX, p.  (al-Nakha#ı̄, al-Sha#bı̄, the codex of
Ibn Mas#ūd); Abū l-Futūh,. XII, p.  (al-Nakha#ı̄, al-Sha#bı̄); Abū
Hayyān,
. VIII, p.  (Ibn Mas#ūd, Ibrāhı̄m al-Nakha#ı̄ [in the edition,
erroneously, “al-Taymı̄”]); Paret, Kommentar, p. ; WKAS, I, p. b.
 Najafı̄, p. , no. . See Burhān, IV, p. , no. , Bih. ār, XXXVI,
p. , no.  (both from Najafı̄). The manuscripts are unvocalized, but
the reading being cited is probably fa-’ns. ib (“raise”). This reading is
ascribed to al-Bāqir (Nu#mān, Sharh. , I, p. , no. ), to Zayd b. #Alı̄
(Jeffery, “Zaid”, p. ) and to al-Sādiq . (Jeffery, p. ; Abū Hātim,
.
Zı̄na, III, p.  > Ibn Shahrāshūb, Manāqib, III, p. ; cf. S. āfı̄, V,
p. ), and is mentioned by several Sunnı̄ scholars. The Andalusian
author Abū Bakr Ibn al-#Arabı̄ (d. /), for example, attributes
it to one or more innovators (wa-min al-mubtadi #a; see Ibn al-#Arabı̄,
Ah. kām, IV, p.  > Qurt.ubı̄, XX, p. ). His fellow Andalusian,
Ibn #At.iyya (d. /), maintains that it is a Shı̄#ı̄ reading and ren-
ders the Shı̄#ı̄ interpretation of Q : as: “when you have completed
the matter of the prophethood, raise a successor” (idhā faraghta min
amr al-nubuwwa fa-’ns. ib khalı̄fa; cf. ). He dismisses this as an irreg-
ular/anomalous reading not supported by any scholar (Ibn #At.iyya, V,
p.  > Abū Hayyān,
. VIII, p. ). Al-Zamakhsharı̄ (d. /),
too, identifies fa-’ns. ib as a Shı̄#ı̄ reading and regards it as a repre-
hensible innovation (wa-min al-bida # mā ruwiya #an ba #d. al-rāfid. a annahu
qara"a fa-’ns. ib bi-kasr al-s. ād; see Zamakhsharı̄, IV, p.  > S. āfı̄, V, p.
). Al-Majlisı̄ sees in this reference to a Shı̄#ı̄ bid#a an example of
al-Zamakhsharı̄’s anti-Shı̄#ı̄ bias; he does not deny, however, that the
Shı̄#ı̄ reading might indeed be ins. ib. At the same time he suggests that
there is no need to postulate such a qirā"a: the canonical ins. ab could
also mean “raise” (rather than “exert yourself ”). Anticipating an objec-
tion that such a meaning is not attested in the lexica, al-Majlisı̄ states
that these books do not include every dialectal variation (fa-inna kutub
al-lugha lam tashtamil #alā jamı̄ # al-lughāt) (see Bih. ār, XXXVI, pp. –).
For another Imāmı̄ criticism of al-Zamakhsharı̄’s statement see Jazā"irı̄,
Nūr, p. . Some Imāmı̄ traditions interpret Q : as referring to
Ghadı̄r Khumm and explain the verb ins. ib/ins. ab as meaning “to raise”,
but without discussing how it should be vocalized (see e.g. Kulı̄nı̄, I, p.
, no. ; Ibn Shahrāshūb, Manāqib, III, p. ). “Min h. ajjika” (or “min
nubuwwatika” at ) may be either a qirā"a or an exegetical gloss. Cf.
–.
 
 Cf. Qummı̄, II, p.  (fa-idhā faraghta min nubuwwatika fa-’ns. ib/fa-
’ns. ab #Aliyyan) > S. āfı̄, V, p. , Burhān, IV, p. , no. , Bih. ār, XXXVI,
p. , no. , Huwayz
. ı̄, V, p. , no. ; Ibn al-Juhām
. > Najafı̄, pp.
–, no.  > Burhān, IV, pp. –, no. , Bih. ār, XXXVI, p. ,
no.  (fa-idhā faraghta min nubuwwatika fa-’ns. ib/fa-’ns. ab #Aliyyan; in Bih. ār:
+ was. iyyan); *, , .
 The reading fa-’ns. abba (lit. “pour forth” or “descend”) does not
appear to be recorded in other Shı̄#ı̄ texts. It was, however, known
to Abū Bakr Ibn al-#Arabı̄, who dismisses it as that of one (or sev-
eral) ignoramuses (wa-qara"ahā ba#d. al-juhhāl fa-’ns. abba bi-tashdı̄d al-bā")
(Ibn al-#Arabı̄, Ah. kām, IV, p.  > Qurt.ubı̄, XX, p. ). According
to him, fa-’ns. abba here means “hasten (to return) to your place” (fa-
jidda [Qurt.ubı̄: + fı̄ l-rujū#] ilā baladika). Ibn #At.iyya (V, pp. –)
and Abū Hayyān
. (VIII, p. ) attribute this qirā"a to an unidentified
group (qawm). Ibn Khālawayh (p. ) ascribes the reading f-a-n-s. -b (pre-
sumably fa-’ns. abba, though the verb is not vocalized) to al-Sādiq . and
explains it as “fa-’rji # ilā l-Madı̄na”. The connection between this verse
and the Tabūk expedition (for which cf. *) appears to be made only
in KQ. Cf. , , .
 Fas. l, p. , ll. –, Najafı̄, p. , no. . For the reading fa-
’ns. ib/fa-’ns. ab #Aliyyan li-l-walāya see Furāt, II, p. , no.  > Bih. ār,
XXXVI, p. , no. ; Ibn Shahrāshūb, Manāqib, III, p.  > Burhān,
IV, p. , no. , Bih. ār, XXXVI, p. , no.  (fa-idhā faraghta min
dunyāka [Burhān: dı̄nika] fa-’ns. ib/fa-’ns. ab #Aliyyan li-l-walāya). Cf. Haskān
. ı̄,
II, p. , nos. –,  (where fa-’ns. ib/fa-’ns. ab is glossed as
ins. ib/ins. ab #Aliyyan li-l-walāya); Mans.ūr, #Iqd, p. , citing the Nawādir
al-h. ikma of Abū Ja#far al-Ash#arı̄ al-Qummı̄. Cf. –.
Isnād: #Aı̄ . -S:
. the author of a kitāb which was transmitted by
Muhammad
. al-Barq ı̄ (Quhpā" ı̄, IV, p. ; Ardabı̄lı̄, I, p. ).
 Fas. l, p. , ll. –. This reading presumably replaces two
verses of the #Uthmānic codex (Q :–). The statement lam yakun #usr
wāh. id yaghlibu yusrayn (“one hardship never vanquishes two [instances
of] ease”), which is here attributed to al-Sādiq,
. is reminiscent of the
pronouncement lā yaghlibu/lan yaghliba #usr yusrayn which is ascribed to
a number of authorities: (i) the Prophet (e.g. #Abd al-Razzāq, Tafsı̄r, II,
p. ; Tabar
. ı̄, XXX, pp. ,  > Ibn Kathı̄r, Tafsı̄r, IV, p. ; Ibn
#At.iyya, V, p. ; Tabris
. ı̄, XXX, p.  > S. āfı̄, V, p. ; Maghen,
 
Hardship, p. ); (ii) Ibn #Abbās (Farrā", III, p. , Ibn Khālawayh, I #rāb,
p.  [lā yaghlibu yusrayn #usr wāh. id]; Furāt, II, pp. –, no.  [wa-
lā yaghlibu #usr wāh. id yusrayn]; Ibn Shahrāshūb, Mutashābih, II, p. ); (iii)
Ibn Mas#ūd (e.g. Lisān, s.v. #sr); (iv) certain unnamed authorities (e.g. Ibn
Abı̄ Hātim,
. X, p. , no. ; Samarqandı̄, III, p. ; Ibn Kathı̄r,
Tafsı̄r, IV, p.  [lā yaghlibu #usr wāh. id #usrayn ithnayn]). See in general
Saleh, Formation, pp. –; Maghen, Hardship, p. . This pronounce-
ment is also included in a letter which the caliph #Umar reportedly
wrote to Abū #Ubayda when the latter was besieged by the Byzan-
tines (Tabar
. ı̄, IV, p.  > Ibn Kathı̄r, Tafsı̄r, I, p.  [to Q :];
Zamakhsharı̄, Fā"iq, III, p. ; Lisān, s.v. #sr). Translation of the last
sentence: “The first yusr consists in your having (sustenance); the second
yusr consists in your having someone to provide you (with sustenance)”.
Title Lam yakun is an alternative name for al-bayyina.
 Fas. l, p. , ll. –. For the reading Saynā" (or Sı̄nā") see GdQ,
III, p.  (Ibn Mas#ūd); Jeffery pp. , , , ,  (Ibn Mas#ūd,
#Umar, Tal . ha,
. al-Rabı̄# b. Khuthaym, #Alı̄); idem, “Zaid”, p.  (Zayd
b. #Alı̄); Ibn Khālawayh, p. , Suyūt.ı̄, Durr, VI, p. , al-Muttaqı̄
al-Hindı̄, Kanz, II, pp. –, no.  (#Umar, Ibn Mas#ūd); Ibn
Khālawayh, I #rāb, p. , Tha#labı̄, X, p.  (#Umar); Ibn #At.iyya, V, p.
, Abū Hayyān,
. VIII, p.  (#Umar, Tal . ha,
. al-Hasan,
. Ibn Mas#ūd);
Tabris
. ı̄, XXX, p.  (#Umar, al-Kāzim) . > Huwayz
. ı̄, V, p. , no. ;
Ibn al-Jawzı̄, VIII, p.  (#Alı̄, Sa#d b. Abı̄ Waqqās., Abū l-#Āliya and
Abū Mijlaz read Saynā"; Ibn Mas#ūd, Abū l-Dardā" and Abū Haywa .
read Sı̄nā"). The Imam Abū l-Hasan . (i.e. Mūsā al-Kāzim . or #Alı̄ al-
Ridā)
. is said to have insisted that the correct reading at Q : is Tūr .
Saynā"/Sı̄nā", not Tūr
. Sı̄nı̄n (see Furāt, II, pp. –, no.  [> Bih. ār,
XXIV, pp. –, no. ], p. , no.  [al-Kāzim], . p. , no. 
[al-Kāzim];
. Ibn al-Juhām
. > Najaf ı̄, p. , no.  [al-Ri dā]
. > Burhān, IV,
p. , no. , Bih. ār, XXIV, pp. –, no. ; Haskān
. ı̄, II, pp. –,
nos. –). In the #Uthmānic codex Tūr . Saynā" is attested once, at
Q :. Cf. .
 Fas. l, p. , ll. –. For this reading see Furāt, II, p. , no.
; Ibn al-Juhām
. > Najafı̄, p. , no.  > Burhān, IV, p. , no.
, Bih. ār, XXIV, p. , no.  (i.e. the continuation of the tradition
mentioned at ); Haskān
. ı̄, II, p. , no.  (innamā qāl fa-man [read
thus for fa-mā] yukadhdhibuka). In these traditions, al-dı̄n is said to refer
 
to #Alı̄. Some exegetes and grammarians are said to have glossed fa-mā
as fa-man; see Farrā", III, p. ; Nah. hās,
. I #rāb, V, p.  (citing al-Farrā"
and al-Akhfash but rejecting their interpretation); Tūs . ı̄, X, pp. –
(Qatāda, al-Hasan
. al-Bas.rı̄, #Ikrima); Tabris
. ı̄, XXX, p.  (Mujāhid,
Qatāda); Tha#ālibı̄, V, p.  (Qatāda). This is the interpretation which
al-Tabar
. ı̄ prefers (Tabar
. ı̄, XXX, p. ).
 For al-tı̄n wa-l-zaytūn as referring to al-Hasan . and al-Husayn

. and
Tūr
. Saynā"/Sı̄nā"/Sı̄nı̄n as referring to #Al ı̄ see Furāt, II, pp. –,
nos. –; Haskān
. ı̄, II, pp. –, nos. –; Ibn Shahrāshūb,
Manāqib, III, p.  > S. āfı̄, V, p. , Bih. ār, XLIII, p. , no. ,
Huwayz
. ı̄, V, p. , no. ; Najafı̄, pp. –, nos. , ,  (> Bih. ār,
XXIV, pp. –, nos. –),  (> Burhān, IV, p. , no. ). Cf. Ibn
Mans.ūr al-Yaman, Kashf, p.  (al-tı̄n wa-l-zaytūn are al-Hasan . and al-
Husayn,
. Tūr
. Sı̄nı̄n is Mu hammad,
. al-balad al-amı̄n is #Al ı̄); Samarqand ı̄,
III, p.  (al-tı̄n is #Alı̄, al-zaytūn is Fāt.ima, Tūr . Sı̄nı̄n are al-Hasan . and
al-Husayn).
. Al-balad al-amı̄n does not appear to be recorded elsewhere
as a reference to Fāt.ima; instead, this expression is explained as refer-
ring to Mecca, to the Prophet, or to the Imams. For al-insān as refer-
ring to Abū Bakr see Ibn al-Juhām . > Najafı̄, p. , no.  (here called
Abū Fas.ı̄l) > Burhān, IV, p. , no. , Bih. ār, XXIV, p. , no. ; Ibn
Shahrāshūb, Manāqib, III, p.  (here called al-awwal, as in KQ ). In
Qummı̄, II, p. , al-insān is identified as Zurayq (here probably Abū
Bakr, though this nickname is more often applied to #Umar [cf. *];
in the version of Qummı̄ as cited in Burhān, IV, p. , no. , Bih. ār,
XXIV, p. , no. , LX, p.  and Huwayz . ı̄, V, p. , no. 
the person in question is al-awwal, while in the version cited in Bih. ār,
XXXI, p. , no.  he is Zurayq [al-awwal]). The emendation al-sh-
y-u-(k)h > al-sawkh (“sinking”) was proposed by Wilferd Madelung. Cf.
.
 For the opening verses of Sūra  see Rubin, Beholder, pp. –
. #Azā"im (or #azā"im al-sujūd) is the name given to four of the sajda
passages (cf. *). These are Q :, :–, : and :; the
Sūras in which they occur are also known as #azā"im (see Ibn Wahb,
Jāmi #/#Ulūm, p.  [fol b ll. –], p.  [fol a l. –b l. ]
[ #azā"im al-sujūd arba#: alif-lām-mı̄m tanzı̄l wa-h. ā-mı̄m wa-l-najm wa-’qra" bi-
’smi rabbika]; Kulı̄nı̄, III, p. , no.  [wa-l- #azā"im arba #: h. ā-mı̄m al-sajda
wa-tanzı̄l (i.e. tanzı̄l al-sajda) wa-l-najm wa-’qra" bi-’smi rabbika] > al-Hurr .
al-#Āmilı̄, Wasā"il, II/, p. , no. ; Nu#mān, Da#ā"im, I, p. ; Ibn
 
Bābawayh, Khis. āl, p. , no.  [in the chapter entitled al- #azā"im allatı̄
yusjad fı̄hā arba# suwar]; Murtadā,
. Intis. ār, p. ; Bayhaqı̄, Sunan, II, p.
; Lane, s.v.). According to some, the difference between the #azā"im
and other sajda passages is that bowing down is obligatory in the case
of the #azā"im, whereas it is only optional (Nu#mān, Da #ā"im, I, p. )
or recommended (mustah. abb) (Ardabı̄lı̄, Zubda, pp. –) in the case
of the rest. Ibn Bābawayh (Amālı̄, p.  > Bih. ār, X, p. ) maintains
that when the believer recites any of the #azā"im passages he is required
not only to prostrate himself (as in a regular sajda) but also to recite a
special prayer. The Nās.iba are persons who deny #Alı̄’s right to succeed
the Prophet or who manifest hatred for #Alı̄ and the ahl al-bayt. Cf.
.
 Fas. l, p. , ll. –. For laysa fı̄hā laylat al-qadr (“[a thousand
months] which do not include the laylat al-qadr”, i.e. months other than
Ramadān)
. see Kulı̄nı̄, I, p. , no.  > Burhān, IV, p. , no. , Bih. ār,
XXV, p. , no. . Al-Nūrı̄ (Fas. l, p. , ll. , ) regards this expression
in KQ and Kulı̄nı̄ as a qirā"a. Elsewhere it appears as an exegetical
gloss; see e.g. Tabar
. ı̄, XXX, p.  (on the authority of Qatāda). For
the reading bi-kull amr see Najafı̄, p. , no.  (qultu: “min kull amr”, qāl:
“bi-kull amr”; qultu: hādhā l-tanzı̄l? qāla: na #am) > Burhān, IV, pp. –,
no. , Bih. ār, XXV, p. , no. , Fas. l, p. , l. –p. , l. . It also
appears as an exegetical gloss; see e.g. Furāt, II, p. , no. ; Tabris. ı̄,
XXX, p. . Cf. , .
 These verses are often interpreted as referring to Abū Jahl (e.g.
Tabar
. ı̄, XXX, pp. –; Tha#labı̄, X, p. ; Tabris . ı̄, XXX, p. ).
For the ending cf. Q :–. Cf. also , .
Isnād: #U . #Ī̄: #Umar b. #Īsā al-Sayraf
. ı̄ Akhū #Udhāfir, a trans-
. (Quhpā" ı̄, IV, p. ; Ardab ı̄lı̄, I, p. ). Muham-
.
mad b. #Udhāfir (for whom see *) was #Umar’s brother’s son.
 Cf. Qummı̄, II, p.  (referring to al-Walı̄d b. al-Mughı̄ra) >

S. āfı̄, V, p. , Burhān, IV, p. , no. , Bih. ār, IX, p. , no. ,
LXXXII, p. . For al-Walı̄d b. al-Mughı̄ra (Abū Jahl’s paternal uncle)
see EI 2, s.v. (K.V. Zettersteen). Cf. .
 Najafı̄, p. , no.  (first half). See Burhān, IV, p. , no. ,
Bih. ār, XXV, p. , no.  (from Najafı̄). Cf. Najafı̄, p. , no.  (isnād:
Muhammad
. b. Jumhūr < Safwān
. < #Abdallāh b. Muskān < Abū Bas.ı̄r
 
< al-Sādiq)
. > Bih. ār, XXV, p. , no. . Al-Hasan
. b. #Alı̄ is similarly
reported to have interpreted Q : as referring to the one-thousand-
month rule of the Umayyads (see Tabar . ı̄, XXX, p. ; Tha#labı̄, X, p.
; Suyūt.ı̄, Durr, VI, p.  and the sources cited therein). See further
the introduction (muqaddima) of Zayn al-#Ābidı̄n, S. ah. ı̄fa, p.  > S. āfı̄, III,
p. , Fas. l, p. , ll. –; Qummı̄, II, p.  > S. āfı̄, V, p. , Bih. ār,
XCVII, p. , no. ; Muhammad . b. #Alı̄ b. Ibrāhı̄m, Kitāb al- #ilal >
Bih. ār, LXXXV, p. , no. ; Kulı̄nı̄, IV, p. , no.  > Huwayz. ı̄, IV,
pp. –, no. ; Ibn Shahrāshūb, Manāqib, IV, p. ; Tabris . ı̄, Ih. tijāj,
p. . Cf. , .
 Fas. l, p. , ll. –, Najafı̄, p. , no.  (second half). See
Burhān, IV, p. , no. , Bih. ār, XXV, p. , no.  (from Najafı̄).
In some versions of Najafı̄, min #ind rabbihim is taken as a gloss on bi-
idhn rabbihim. Ibn Mas#ūd’s qirā"a is recorded as min #ind rabbihim #alā
Muh. ammad wa-āl Muh. ammad bi-kull amr (see Jeffery, p. ). According
to Jeffery, this reading replaces bi-idhn rabbihim min kull amr. Cf. Tisdall,
p.  (“During it the Angels and the Spirit descended, with the per-
mission of their Lord, upon Mohammed and the family of Mohammed
from every matter”). Cf. , .
 This forms part of a longer pronouncement which the Prophet

is reported to have made during his last illness. See Furāt, II, pp. –
, no.  > Bih. ār, XXII, p. , no. ; Ibn al-Juhām . > Najafı̄, p. ,
no.  (> Burhān, IV, pp. –, no. , Bih. ār, XXIII, pp. –, no.
, LXVIII, p. , no. ), pp. –, no.  (> Burhān, IV, p. , no.
, Bih. ār, XXIII, p. , no. , XXVII, pp. –, no. , LXVIII,
pp. –, no. ), pp. –, no.  (> Burhān, IV, p. , no. , Bih. ār,
XXIV, pp. –, no. , XXXI, pp. –, no. , LXVIII, p.
, no. ); Tabar
. ı̄, Mustarshid, p. ; Tūs
. ı̄, Amālı̄, I, p.  > S. āfı̄, V,
p. ; Haskān
. ı̄, II, pp. –, nos. –; Tabris
. ı̄, Mishkāt, p.
; Khwārizmı̄, Manāqib, pp. –, no.  > Irbilı̄, I, p. ; Hill . ı̄,
Muh. tad. ar, p. . Cf. Qummı̄, II, p. .
 Fas. l, p. , ll. –. Cf. Ibn Shādhān, Īd. āh. , pp. – (wa-
rawaytum anna Sūrat lam yakun [i.e. Sūra ] kānat mithl Sūrat al-baqara
qabla an yad. ı̄#a minhā mā d. ā#a wa-innamā baqiya mā fı̄ aydı̄nā minhā thamānı̄
āyāt aw tis # āyāt); Bas. ā"ir, pp. –, no.  > Bih. ār, XLIX, p. , no.
, XCII, pp. –, no. ; Kulı̄nı̄, II, p. , no.  > S. āfı̄, I, p. ;
Kishshı̄, p.  > Quhpā"ı̄, I, pp. –, Bih. ār, XCII, pp. –, no.
 
; Tabar
. ı̄, Dalā"il, p. ; Rāwandı̄, Kharā"ij, II, pp. –, no. ;
Modarressi, “Debates”, p. . Cf. , .
 For this tradition cf. Najafı̄, p. , no.  > Bahrān
. ı̄, Mah. ajja, p.
, Burhān, IV, p. , no. , Bih. ār, XXIII, p. , no.  (with al-
Majlisı̄’s explanatory comment).
 Fas. l, p. , ll. –. In Fas. l, the yā" of yurahu is vocalized (twice).
For this reading (“will have it shown to him”) see Jeffery, p.  (Ibn
#Abbās, Zayd b. #Alı̄, al-Sādiq);. idem, “Zaid”, p.  (Zayd b. #Alı̄);
idem, “Ibn Miqsam”, p.  (Ibn Miqsam); Ibn Khālawayh, p.  (#Alı̄
b. al-Husayn,
. Zayd b. #Alı̄, #Ās.im in the transmission of Hārūn [i.e.
Abū #Abdallāh Hārūn b. Mūsā al-A#war al-Bas.rı̄, d. before /–
; see Ibn al-Jazarı̄, II, p. , no. ], Ibn #Abbās); Tha#labı̄,
X, p.  (Khālid b. Nashı̄t. [a transmitter from Anas and al-Hasan .
al-Bas.rı̄; see Ibn Abı̄ Hātim, . Jarh. , III, p. , no. ], #Ās.im al-
Jahdar
. ı̄); Zamakhsharı̄, IV, p.  (Ibn #Abbās, Zayd b. #Alı̄); Tabris . ı̄,
XXX, p.  (al-Kisā"ı̄ [according to some transmissions], #Ās.im in
the transmission of Abān, #Alı̄) > Fas. l, p. , ll. –; Abū l-Futūh, .
XII, p. , Ibn al-Jawzı̄, VIII, p.  (#Ās.im in the transmission of
Abān); Rāzı̄, XXXII, p.  (fı̄ riwāya #an #Ās. im); Qurt.ubı̄, XX, p.  (al-
Jahdar
. ı̄, al-Sulamı̄, #Īsā b. #Umar, #Ās.im in the transmission of Abān);
Abū Hayyān,
. VIII, p.  (al-Husayn
. b. #Alı̄, Ibn #Abbās and others);
S. āfı̄, V, p. . See . For al-Sādiq
. at al-Qādisiyya see also .
Isnād: al-Nadr . (b. Suwayd) often transmits from Yahyā . b. #Imrān (al-
Halab
. ı̄); see e.g. , , , , .
 See .
 Although no exact parallels to the two accounts in KQ appear

to be recorded, there are similar stories of #Alı̄ stopping earthquakes.
This is said to have occurred (i) during the rule of Abū Bakr and/or
that of #Umar; (ii) during #Alı̄’s rule. For (i) see Ibn Bābawayh, #Ilal, p.
, no.  > S. āfı̄, V, pp. –, Burhān, IV, pp. –, no. , Bih. ār,
XLI, p. , no. , XCI, p. , no. , Huwayz. ı̄, V, p. , no. ; Ibn
Hamza,
. Thāqib, pp. –, no. ; Ibn Shahrāshūb, Manāqib, II, p.
 > Bih. ār, XXV, p. , no. ; Najafı̄, pp. –, no.  (> Burhān,
IV, p. , no. ), pp. –, no.  (> Burhān, IV, p. , no. , Bih. ār,
XLI, p. , no. ). For (ii) see Rad. ı̄, Khas. ā"is. , p. ; Najafı̄, p. , no.
 (> Burhān, IV, p. , no. , Bih. ār, XLI, p. , no.  [first part]), pp.
 
–, no.  (> Burhān, IV, p. , no. , Bih. ār, XLI, p. , no. 
[second part]), p. , no.  (> Burhān, IV, p. , no. ). Translation of
law kānat hiya hiya: “If this earthquake had been the one (mentioned in
the Qur"ān)”.
 The reading ka-l-s. ūf (attested only in ms. M) is ascribed to Ibn
Mas#ūd (see GdQ, III, p. ; Jeffery, p. ; Bukhārı̄, S. ah. ı̄h. , III, p. 
[Kitāb al-tafsı̄r]; Nah. hās,
. I #rāb, V, p. ; Ibn Khālawayh, p. ; idem,
I #rāb, p. ; Zamakhsharı̄, IV, p. ; Ibn #At.iyya, V, p. ; Rāzı̄,
XXXII, p. ), to al-Rabı̄# b. Khuthaym (Jeffery, p. ), to Sa#ı̄d b.
Jubayr (Abū #Ubayd, Fad. ā"il, II, p. , no. ; Ibn #At.iyya, V, p.
) and to Ibn Shanabūdh (Ibn al-Nadı̄m, Fihrist, p.  > Yāqūt,
Udabā", V, p. ). See also Ibn Qutayba, Mushkil, p. ; Zarkashı̄, I,
p. ; Shnizer, Qur"ān, p. . Ibn Muhakkam. (IV, p. ) and Ibn Abı̄
Zamanı̄n (II, p. ) render Ibn Mas#ūd’s reading as ka-l-s. ūf al-ah. mar.
 Sūra  is known both as al- #ādiyāt and wa-l- #ādiyāt (see Paret,
Kommentar, p. ). On the merits of reciting this Sūra see Ibn Bāba-
wayh, Thawāb, p.  > S. āfı̄, V, p. , Bih. ār, VII, p. , no. ,
XCII, p. , no. ; Daylamı̄, A #lām, p.  (man qara"a sūrat al- #ādiyāt
wa-admana qirā"atahā ba #athahu llāh ta #ālā ma #a amı̄r al-mu"minı̄n yawm al-
qiyāma khās. s. atan wa-kāna min rufaqā"ihi). Cf. Ridā,
. Fiqh, p.  (the two
Sūras al-#Ādiyāt and al-Qāri#a are to be recited during the prayer of
#as. r). See .
Isnād: Z̄ . Ā: Zakariyyā b. Ādam b. #Abdallāh b. Sa#d
al-Ash#arı̄ al-Qummı̄, a transmitter from al-Ridā . and al-Jawād (Quh-
pā"ı̄, III, pp. –; Ardabı̄lı̄, I, pp. –).
 See .
 This may refer to the account according to which #Umar/Zufar

(and before him Abū Bakr) was rebuked by the Prophet for retreating
in the face of the enemy at Wādı̄ al-Yābis. This event occasioned the
revelation of Sūrat al-#ādiyāt (see Qummı̄, II, pp. – > Najafı̄,
pp. –, no. , S. āfı̄, V, pp. –, Burhān, IV, pp. –, no. ,
Bih. ār, XXI, pp. –, no. , Huwayz
. ı̄, V, pp. –, no. ; Furāt, II,
pp. –, no. ; referred to in Jarrar, “Sources”, p. ).
Isnād: -H
. -Qı̄: a person of this name is known from a
single tradition in Kulı̄nı̄ (I, p. , no. ), in which he transmits from
al-Sādiq
. via Idrı̄s b. #Abdallāh (see Khū"ı̄, VI, p. , no. ).
 
 Najafı̄, pp. –, no. , Hill . ı̄, Mukhtas. ar, p. , ll. –. See
Bih. ār, LIII, p. , no.  (from al-Hill . ı̄’s Mukhtas. ar); Burhān, IV, p. ,
no. , Bih. ār, XXIV, p. , no.  (from Najafı̄). This is the first of three
traditions which al-Hill . ı̄ cites from KQ (see Introduction, p. ). Cf.
Barqı̄, II, p. , no.  > al-Hurr . al-#Āmilı̄, Wasā"il, VIII/, p. , no.
; Qummı̄, II, p.  > S. āfı̄, V, p. , Bih. ār, VII, p. , no. , XXIV,
p. , no. , Huwayz
. ı̄, V, pp. –, no. ; Kulı̄nı̄, VI, p. , no. 
> S. āfı̄, V, p. , Bih. ār, XLVII, pp. –, no. , Huwayz . ı̄, V, p. ,
no. . Cf. .
Isnād: #A̄ . N/N . ı̄. -Y̄ı̄/-T̄ı̄: #Abdal-
lāh b. Nujayh/Naj. ı̄h. is mentioned twice in al-Tūs . ı̄’s Rijāl (p. , no.
, p. , no. ) as a disciple of al-Sādiq. . He may be identical with
#Abdallāh b. Ja#far b. Nujayh/Naj . ı̄h. al-Madanı̄, who is also listed as a
disciple of al-Sādiq. ( Tūs
. ı̄, Rijāl, p. , no. ; al-Māmaqānı̄ [III, p.
, no. ] and al-Tustarı̄ [Rijāl, VI, pp. –, no. ] only
adduce the latter name). The nisba al-Yamānı̄/al-Thumālı̄ might be a
corruption of “al-Madanı̄”.
 Hill . ı̄, Mukhtas. ar, p. , l. . See Bih. ār, LIII, p. , no.  (from
al-Hill
. ı̄’s Mukhtas. ar). It is not clear whether the mu #āyana (“seeing with
the eye”) should be taken as a gloss on #ilm al-yaqı̄n (Q :) (as in
al-Hill
. ı̄’s Mukhtas. ar) or on #ayn al-yaqı̄n (Q :) (as in mss. L, T and
B and Ibn Muhakkam, . IV, p. ). Support for the former is found
in Barqı̄, I, p. , no.  (al-Barqı̄ < Muhammad . b. Abı̄ #Umayr <
Hishām b. Sālim < al-Sādiq . fı̄ qawl allāh: “law ta#lamūna #ilm al-yaqı̄n” qāl:
al-mu #āyana) > S. āfı̄, V, p. , Burhān, IV, p. , no. , Bih. ār, LXX, p.
, no. .
 Hill . ı̄, Mukhtas. ar, p. , l. . See al-Hurr. al-#Āmilı̄, Īqāz,
. p. ,
Bih. ār, LIII, p. , no.  (both from al-Hill . ı̄’s Mukhtas. ar); Najafı̄, p.
, no.  (isnād: ba#d. as. h. ābinā < Muhammad
. b. #Alı̄ < #Umar b. #Abd
al-#Azı̄z < #Abdallāh b. Nujayh/Naj . ı̄h. al-Yamānı̄ < al-Sādiq)
. > Burhān,
IV, p. , no. , Bih. ār, LIII, p. , no. .
 Fas. l, p. , ll. –. The Imam makes two claims about Sūrat
al-takāthur, neither of which appears to be recorded elsewhere. The
first is that it was originally longer than it is today; such a claim is
known to have been made about other Sūras (see e.g. , ). The
second is that Sūrat al-takāthur contained “that which people need”.
A similar claim (using the expression kull/jamı̄# mā yah. tāj ilayhi l-nās)
 
was made concerning both the Qur"ān and the Jāmi#a (a scroll seventy
cubits long dictated by the Prophet and written down by #Alı̄). For the
Qur"ān see e.g. Kulı̄nı̄, I, p. , no. , Nu#mānı̄, Ghayba, p. , Ibn
Shu#ba, Tuh. af, p.  (part of a pronouncement which al-Ridā . made in
Marw); for the Jāmi#a see e.g. Bas. ā"ir, p. , no. , p. , no. ; cf.
Kohlberg, “Scriptures”, pp. –.
Isnād: M
. . Aı̄ -H:
. a son of Mūsā al-Kāzim . (Mufı̄d,
Irshād, p. , whence Ardabı̄lı̄, II, p. ; Tabris
. ı̄, I #lām, p. ; Ibn
Shahrāshūb, Manāqib, IV, p. ).
 Najafı̄, p. , no. . See Burhān, IV, p. , no. , Bih. ār, XXIV,
p. , no.  (from Najafı̄). Judging by the version preserved in the
four manuscripts of KQ, at some stage of the transmission this tradition
immediately followed .
Isnād: I #A̄/I #A̄ (see the apparatus): unidentified.
 Fas. l, p. , ll. –. For this reading of al-Sādiq . (including wa-
#amilū l-s. ālih. āt of the #Uthmānic codex) see Qummı̄, II, p.  > Burhān,
IV, p. , no. , Huwayz . ı̄, V, p. , no. , Fas. l, p. , l. –p. ,
l. . For the reading wa-innahu fı̄hi ilā ākhir al-dahr see Sa#d b. #Abdallāh,
Nāsikh, p.  > Fas. l, p. , ll. –; Tabar . ı̄, XXX, p.  (#Alı̄, see *);
Ibn #At.iyya, V, p.  (#Alı̄); Tabris . ı̄, XXX, p.  (Ibn Mas#ūd, #Alı̄) >
S. āfı̄, V, p. , Bih. ār, LXVII, p. , Huwayz. ı̄, V, p. , no. ; Suyūt.ı̄,
Durr, VI, p.  (Ibn Mas#ūd, #Alı̄); Fas. l, p. , ll. –. Jeffery (p. )
quotes two readings ascribed to Ibn Mas#ūd: (i) wa-l- #as. r la-qad khalaqnā
l-insān li-khusr wa-innahu fı̄hi ilā ākhir al-dahr illā lladhı̄na āmanū wa-tawās. aw
bi-l-taqwā wa-tawās. aw bi-l-s. abr (thus also GdQ, III, p. , Ibn al-Nadı̄m,
Fihrist, p. , both citing the codex of Ibn Mas#ūd); (ii) wa-l- #as. r inna l-
insān la-fı̄ khusr wa-innahu la-fı̄hi ilā ākhir al-dahr illā lladhı̄na āmanū (thus
Ibn Abı̄ Dāwūd, p. ). See also Tha#labı̄, X, p. , Abū l-Futūh, . XII,
p.  (Ibn Mas#ūd: inna l-insān la-fı̄ khusr wa-innahu fı̄hi ilā ākhir al-dahr);
, .
Isnād: -H:
. he may well be Abū #Abdallāh al-Husayn . b. Zayd
b. #Alı̄ b. al-Husayn . known as Dhū l-Dam#a, son of the eponymous
founder of the Zaydiyya (for whom see Modarressi, TS, pp. –).
There are several isnāds in which Khalaf b. Hammād . transmits from
him (e.g. Kulı̄nı̄, V, p. , no. , VIII, p. , no. ; Ibn Bābawayh,
Tawh. ı̄d, p. , no. ).
 Fas. l, p. , l. . See , .

Isnād: see *.
 
 Fas. l, p. , ll. –. #Alı̄ is said to have recited Q :– as
follows: wa-l- #as. r wa-nawā"ib al-dahr inna l-insān la-fı̄ khusr wa-innahu fı̄hi ilā
ākhir al-dahr (Tabar
. ı̄, XXX, p. ; Tha#labı̄, X, p. ; al-Muttaqı̄ al-
Hindı̄, Kanz, II, p. , no. ). This combines the reading given here
with the one at the beginning of . A different reading ascribed to
#Alı̄ is wa-l- #as. r wa-nawā"ib al-dahr la-qad khalaqnā l-insān li-khusr wa-innahu
fı̄hi ilā ākhir al-dahr (Abū #Ubayd, Fad. ā"il, II, p. , no. ). For wa-l-
#as. r wa-nawā"ib al-dahr as a reading of #Alı̄ see Ibn Khālawayh, p. ;
Hākim,
. Mustadrak, III, p. , no. ; Qurt.ubı̄, XX, p. ; Suyūt.ı̄,
Durr, VI, p. ; Modarressi, TS, p. , note  (citing KQ ). Cf. Qurt.ubı̄,
I, p.  (from Ibn al-Anbārı̄). KQ appears to be the only Imāmı̄ source
in which this reading is preserved. See , .
Isnād: the isnād is problematic: if, as the sources tell us, Abān b.
Taghlib died in /– (see *), then he could hardly have
transmitted from al-Kāzim . (unless it is assumed that the transmission
took place before al-Kāzim . became Imam). Cf. Modarressi, TS, pp.
–.
 Translation: “The name by which God likes best to be addressed

is yā karı̄m (oh noble one)”. The expression ah. abbu l-asmā" ilā llāh usually
means “the name(s) which God likes best” (see Kister, “Names”, p. 
and passim). In Shı̄#ı̄ texts, these names are frequently said to be #Alı̄,
Hasan,
. Husayn
. and Fāt.ima; in Sunnı̄ texts they are often #Abdallāh
and #Abd al-Rahmān.
.
Isnād: A̄ M#̄: unidentified. He may be identical with Abū l-
Mu#allā, who transmits from al-Sādiq . in a tradition recorded in Kulı̄nı̄,
VII, p. , no. .—Y . ̄ -S. ̄": unidentified.
 For the expression yawm uqı̄ma amı̄r al-mu"minı̄n (“on the day the
Prince of the Believers was nominated”, i.e. at Ghadı̄r Khumm) see Ibn
Bābawayh, Thawāb, p. , no.  > al-Hurr. al-#Āmilı̄, Wasā"il, IV/, p.
, no. , Bih. ār, XCVII, p. , no. ; Tabar
. ı̄, Bishāra, p. .
 Mustadrak, IV, pp. –, no. (a). Sūra  is known by a
number of names, including al-fı̄l (as in the title of this chapter) and
a-lam tara (as in this tradition); see Paret, Kommentar, p. . For the view
that Sūras  and  should be regarded as a single Sūra see Ridā, .
Fiqh, pp. – > Mustadrak, IV, p. , no. ; Ibn Bābawayh,
I #tiqādāt, p.  = Fyzee, p. ; idem, Thawāb, p. ; idem, Amālı̄, p.
 > Bih. ār, X, p. ; Murtadā,. Intis. ār, p. ; Tūs
. ı̄, X, pp. , ;
 
Tabris
. ı̄, XXX, pp. –,  (from #Ayyāshı̄) > S. āfı̄, V, pp. , ,
Huwayz
. ı̄, V, p. , no. ; Daylamı̄, A #lām, p. ; Suyūt.ı̄, Itqān, I,
p. ; al-Hurr . al-#Āmilı̄, Wasā"il, II/, pp. –, nos. –;
Modarressi, “Debates”, p. . Ubayy is said not to have separated
between them (lam yafs. il baynahumā) in his codex (see Tabris . ı̄, XXX,
p.  > S. āfı̄, V, p. , al-Hurr
. al-# Āmil ı̄, Wasā"il, II/, p. , no. ,
Bih. ār, LXXXV, p. , no. , Fas. l, p. , ll. –; Rāzı̄, XXXII, p. ;
Qurt.ubı̄, XX, p. ; Ibn Hishām, Mughnı̄, p. ; Suyūt.ı̄, Itqān, I, p.
; cf. Zamakhsharı̄, IV, p. ); this means that in his mus. h. af the last
verse of Sūra  was immediately followed by the beginning of Sūra
, without an intervening basmala (see Jeffery, p. ; Paret, Kommentar,
p. ). See ; cf. *.
Isnād: S A̄ Bı̄ -N̄: Shajara b. Maymūn b.
Sanjār Akhū Bashı̄r al-Nabbāl, a Kūfan transmitter from al-Bāqir and
al-Sādiq
. (Modarressi, TS, pp. –).
 Mustadrak, IV, p. , no. (b). See ; cf. *.
 Fas. l, p. , ll. –. Al-Nūrı̄ regards both yā Muh. ammad and #Amr
b. al- #Ās. as readings. For the tradition cf. Qummı̄, II, p.  > Najafı̄, p.
, no. , S. āfı̄, V, pp. –, Burhān, IV, p. , no. , Bih. ār, XVII,
pp. –, no. . For an identification of the hater (shāni") as #Amr
b. al-#Ās. see also Sulaym, Kitāb, p.  > Bih. ār, XXXIII, p. , no.
 (#Alı̄ declares that this verse was revealed concerning #Amr b. al-#Ās.
after he had called the Prophet abtar [without posterity, lit. “cut off”]
following the death of the Prophet’s son Ibrāhı̄m). Cf. .
 For al-kawthar as a pond (h. awd. ) see e.g. Tabar . ı̄, XXX, p. ;
Tabris
. ı̄, XXX, p. ; Ibn Shādhān, Mi"at manqaba, p.  (manqaba no.
); Qurt.ubı̄, XX, p. ; Najafı̄, p. , no.  (to Sūrat al-mursalāt). See
in general EI 2, art. “Haw . d”. (A.J. Wensinck), art. “Kawthar” (J. Horo-
vitz—L. Gardet). For the various meanings given to kawthar see Birke-
land, pp. –; Gilliot, “Embarras”; Saleh, Formation, pp. –;
Introduction, pp. –.
Isnād: F. ̄: Fadāla
. b. Ayyūb al-Azdı̄, a transmitter from al-Kāzim.
and al-Ridā. . His kitāb was transmitted by Muhammad
. al-Barqı̄ (Quh-
pā"ı̄, V, pp. –; Ardabı̄lı̄, II, pp. –). He also transmitted from al-
Qāsim b. Burayd (Khū"ı̄, XIV, p. ).
 
 For al-kawthar as a river (nahr) see e.g. Tabar . ı̄, XXX, pp. –,
–; Sijistānı̄, Gharı̄b, p. ; Māturı̄dı̄, X, p.  (cf. Introduction,
p. ); Ibn Bābawayh, Amālı̄, p. ; Ibn Abı̄ Zamanı̄n, II, p. ;
Tha#labı̄, X, pp. –; Tabris . ı̄, XXX, p.  > S. āfı̄, V, p. ; Ibn
Shahrāshūb, Manāqib, II, p. ; Tabar . ı̄, Bishāra, p. ; Tabar
. ı̄, Dalā"il,
p.  (from a dream which Fāt.ima had shortly after the Prophet’s
death); Qurt.ubı̄, XX, pp. –; Najafı̄, p. , no. ; Suyūt.ı̄, Durr,
VI, pp. –; idem, Mufh. amāt, p. . During the mi #rāj the Prophet
reportedly drank from this river (Qummı̄, II, p.  > Bih. ār, XVIII, p.
, no. ) and was informed by Gabriel that the river was his (hādhā
nahruka) (Ibn al-Juhām . > Ibn Tāwūs,
. Yaqı̄n, p.  > Najafı̄, p. ,
no. , Bih. ār, XVIII, p. , no. , XXXVII, p. , no. ). For the
h. awd. as a tributary (khalı̄j) of the river al-kawthar see Tabarān
. ı̄, Musnad
al-shāmiyyı̄n, I, p. , no. .
 For an identification of the hater (shāni") as al-#Ās. b. Wā"il see

Tabar
. ı̄, XXX, pp. –; Tha#labı̄, X, p. ; Qurt.ubı̄, XX, p. .
In one account, al-#Ās. b. Wā"il calls the Prophet abtar (Balādhurı̄, Ansāb,
V, p. ). Cf. .
 Fas. l, p. , ll. –, Mustadrak, IV, p. , no. . For the
reading qul li-lladhı̄na kafarū see Jeffery, p.  (Ibn Mas#ūd). This reading
was severely criticized by Abū Bakr Ibn al-Anbārı̄ (d. /) (see
Qurt.ubı̄, I, p. , XX, p. ). For a #budu llāh wa-lā ushriku bihi shay"an
cf. Q :. This sentence, as well as lākin a #budu llāh mukhlis. an lahu dı̄nı̄
() and the shorter a#budu llāh () and a #budu llāh wah. dahu (, )
do not appear to be recorded elsewhere as qirā"āt; they may be glosses.
For a#budu llāh rabbı̄ cf. *. The status of the thrice-repeated sentence
dı̄nı̄ l-islām is not always clear. At – it may be regarded as a
reading. In contrast, at – it constitutes part of a formula which
the believer should recite after completing the Sūra; in other words, it
does not form part of the Qur"ān. Similar questions arise with regard
to Sūra ; see *.
 Fas. l, p. , ll. –, Mustadrak, IV, p. , no. . Cf. *.
 Mustadrak, IV, p. , no. . Cf. Qummı̄, II, p.  > Bih. ār,
XCII, p. , no. ; *.
Isnād: #A -Q̄: al-Tūs
. ı̄ mentions two disciples of al-Sādiq
. of
this name: (i) #Abd al-Qāhir b. Muhammad
. b. Qays al-Asad ı̄ al-Kūf ı̄;
 
(ii) #Abd al-Qāhir “who transmitted from Jābir” (Rijāl, p. , nos. ,
).
 Mustadrak, IV, p. , no. . Cf. Ibn Bābawayh, Thawāb, pp.
– > S. āfı̄, V, p. , al-Hurr
. al-#Āmilı̄, Wasā"il, II/, pp. –,
no. ; Tabris
. ı̄, XXX, p.  > . āfı̄, V, p. .
S
Isnād: M#̄ . #A̄: Abū l-Qāsim Mu#āwiya b. #Ammār al-
Duhnı̄, a Kūfan transmitter from al-Sādiq . and al-Kāzim
. (Modarressi,
TS, pp. –).
 Mustadrak, IV, pp. –, no. . Cf. *, , , *.
Isnād: The isnād recurs at .—-H. . Mı̄: Abū Muham-.
mad (or Abū #Abdallāh) Hakam
. b. Miskı̄n al-A#mā, a Kūfan transmit-
ter from al-Sādiq
. (Kohlberg, “Us.ūl”, p. ; Modarressi, TS, pp. –
).—#Ā . J̄#: #Āmir b. #Abdallāh b. Judhā#a al-Azdı̄, a Kūfan
. (Quhpā"ı̄, III, p. ; Ardabı̄lı̄, I, pp. –
).
 Mustadrak, IV, p. , no. . For this tradition see Himyar . ı̄, p.
 (reading a#budu rabbı̄ for a #budu llāh rabbı̄) > Bih. ār, XCII, p. , no. ,
Huwayz
. ı̄, V, p. , no. . Cf. *, , .
 Mustadrak, IV, p. , no. (a). For this tradition see Tabris . ı̄,
XXX, p.  (but reading wa-lākinnı̄ for lākin). Cf. Ibn Bābawayh, #Uyūn,
II, p.  > al-Hurr . al-#Āmilı̄, Wasā"il, II/, p. , no. , Bih. ār,
XLIX, pp. –, no. , LXXXV, p. , no.  (whenever al-Ridā .
finished reciting Sūrat al-jahd . [one of the names of Sūra ; see e.g.
S. āfı̄, V, p. , Bih. ār, XCII, p. ] he would say: rabbı̄ llāh wa-dı̄nı̄ l-islām
three times); *, , .
 Mustadrak, IV, p. , no. (b), p. , no. . The sentence
a #budu llāh wah. dahu presumably forms the end of Q :, as at .
For the notion that Sūra  equals one fourth of the Qur"ān (meaning
that the reward for reciting it equals the reward for reciting one fourth
of the Qur"ān) see e.g. Abū #Ubayd, Fad. ā"il, II, p. , nos. –;
Ibn al-Durays,
. Fad. ā"il, p. , no.  (the Prophet declares: man qara"a
qul yā ayyuhā l-kāfirūn fa-ka-annamā qara"a rub # al-qur"ān); Tirmidhı̄, S. ah. ı̄h. ,
XI, p. ; Kulı̄nı̄, II, p. , no.  > S. āfı̄, V, p. ; Ibn Bābawayh,
#Uyūn, II, p.  (after reciting this Sūra the Prophet would declare:
qara"tu lakum thulth al-qur"ān wa-rub #ahu) > Bih. ār, XCII, p. , no. ;
 
Zamakhsharı̄, IV, p. ; Tabris . ı̄, XXX, p. ; Rāzı̄, XXXII, p.

 (man qara"ahā fa-ka-annamā qara"a rub # al-qur"ān); Saleh, Formation, p.
; cf. *. For this Sūra as barā"a min al-shirk (“dissociation from
polytheism”) see e.g. Abū #Ubayd, Fad. ā"il, II, p. , no. ; Ibn al-
Durays,
. Fad. ā"il, p. , no. ; Abū Dāwūd, Sunan, IV, p. , no.
; Kulı̄nı̄, II, p. , no. ; Ibn Bābawayh, Faqı̄h, I, p. , no.
; Hākim,
. Mustadrak, II, p. , no. , III, p. , no. 
(the Prophet); Tūs . ı̄, Tahdhı̄b, II, p. , no. ; Zamakhsharı̄, IV, p.
. The sentence wa-nazalat jawāban #an rasūl allāh (“this [Sūra] was
revealed as an answer on behalf of the Prophet”) may refer to the
account according to which Quraysh made various suggestions to the
Prophet, and God responded to each of them on the Prophet’s behalf
by revealing a verse of this Sūra; see Qummı̄, II, pp. – >
Bih. ār, IX, pp. –, no. , XCII, p. , no. , Huwayz . ı̄, V, p.
, no. . Similarly Māwardı̄, VI, p.  (fa-s. āra h. arf al-amr fı̄ hādhihi
l-sūra wa-sūrat al-ikhlās. wa-l-mu #awwidhatayn matluwwan li-annahā nazalat
jawāban) > Qurt.ubı̄, XX, p.  ( #an al-Māwardı̄: nazalat jawāban). Cf.
*.
 Cf. Ibn al-Juhām . (yawm al-fath. yawm tuftah. al-dunyā #alā l-qā"im [to
Q :]) > Najafı̄, p. , no.  > Burhān, III, p. , no. . Whereas
KQ follows the #Uthmānic codex, the reading in Sa#d b. #Abdallāh
(Nāsikh, p. ) is: idhā jā"a fath. allāh wa-l-nas. r. This reading is ascribed
to Ibn #Abbās (see Jeffery, p. ; Zamakhsharı̄, IV, p. ; Suyūt.ı̄, Durr,
VI, p. ).
 Fas. l, p. , l. . This reading is ascribed to Ibn Mas#ūd (see
GdQ, III, p. ; Jeffery, p. ; Tabar . ı̄, XXX, p. ; Nah. hās,
. I #rāb, V, p.
; Ibn Khālawayh, I #rāb, p. ; Māwardı̄, VI, p. ; Zamakhsharı̄,
IV, p. ; Abū Hayyān, . VIII, p. ; Tha#ālibı̄, V, p. ). See also
Jeffery, pp. , ,  (Ubayy, al-Rabı̄# b. Khuthaym, al-A#mash);
Bukhārı̄, S. ah. ı̄h. , III, p.  (Kitāb al-tafsı̄r), Tabar
. ı̄, XIX, p. , XXX,
p. , Qurt.ubı̄, XIV, p. , XX, p.  (al-A#mash); Ibn Abı̄ Hātim, .
IX, p. , no.  (in the exegesis to Q :, a tradition on the
authority of Ibn #Abbās); Ibn al-Nadı̄m, Fihrist, pp.  (the codex of
Ibn Mas#ūd),  (Ibn Shanabūdh) > Yāqūt, Udabā", V, p. ; Tha#labı̄,
X, p. , Tabris
. ı̄, XXX, p. , Abū l-Futūh, . XII, p. , Qurt.ubı̄,
XX, p.  (Ibn Mas#ūd, Ubayy); Qurt.ubı̄, I, p.  (anonymous); Paret,
Kommentar, pp. –; Fück, “Qur"āntext”, pp. –.
 
 For the beginning see *. Hammālat

. al-h. a.tab (“the wood car-
rier”) is often interpreted metaphorically as meaning that Abū Lahab’s
wife used to calumniate the Prophet in order to stoke the fire of hatred
against him; see e.g. Tabar
. ı̄, XXX, p. ; Zamakhsharı̄, IV, p. ;
Qurt.ubı̄, XX, p. . See in general Rubin, “Abū Lahab”; the article
“Abū Lahab” in EI 2 (W. Montgomery Watt), EQ (A. Rippin), DC (Meir
M. Bar-Asher).
 According to Jeffery (p. ), Ubayy added the following verse
between Q : and :: h. ālafa l-bayt al-wad. ı̄ # #alā l-bayt al-rafı̄ # fa-
shughila (read: fa-tasaffala) bi-nafsihi thumma shughila (read: safula or tasaf-
fala) (“he allied himself with the lowly house [i.e. the Umayyads] against
the lofty house [i.e. the Hāshimı̄s] so he abased himself and became
ignoble”). Judging however by the two traditions cited in KQ (here and
at ), this is a gloss on Q : rather than a separate verse. Neither
the interpretation of tabba as tasaffala nor the claim that tabba in the
sense of “to become ignoble” is a word in Syriac (or in Hebrew, if ms.
T is emended to bi-l- #ibrāniyya) seems to be recorded elsewhere. (Cf. in
general Radtke, “Syrisch”, passim.) The word al-awwal is occasionally
added after al-Bāqir’s kunya in order to distinguish him from the ninth
Imam al-Jawād, who is at times referred to as Abū Ja#far al-Thānı̄. This
is the only instance in KQ where al-Bāqir is referred to as Abū Ja#far
al-Awwal.
 Fas. l, p. , ll. –, Mustadrak, IV, p. , no. . The ques-
tion of whether expressions relating to Sūra  such as those found
at – are to be regarded as part of the Qur"ān is taken up
in several sources. In one account, al-Ridā . tells a disciple that he
should recite Sūra  “as the people do”, adding: kadhālika llāh rabbı̄
kadhālika rabbı̄ (Kulı̄nı̄, I, p. , no. ). Al-Nūrı̄ (Fas. l, p. , l. ) takes
this to be a hint (ı̄mā") that these words form part of the Qur"ān.
Another account, in contrast, appears to convey the opposite message.
It describes how Sūra  was revealed to the Prophet: God began by
revealing the first two verses (qul huwa llāh ah. ad allāh al-s. amad) and then
stopped (amsaka). The Prophet recited of his own accord (min tilqā" naf-
sihi): allāh ah. ad allāh al-s. amad allāh al-wāh. id al-ah. ad al-s. amad. Then God
revealed the next two verses (lam yalid wa-lam yūlad wa-lam yakun lahu
kufuwan ah. ad) before stopping again. The Prophet recited of his own
accord: kadhālika llāh rabbunā (Barqı̄, II, pp. –, no.  > Bih. ār,
LXXXII, p. , no. ; cf. Kulı̄nı̄, III, pp. –, no.  [where
 
the Prophet recites al-wāh. id al-ah. ad al-s. amad after the first two verses
and kadhālika llāh (Huwayz
. ı̄: + rabbı̄) kadhālika llāh rabbunā after the next
two] > Huwayz
. ı̄, III, p. , no. ; Ibn Bābawayh, #Ilal, p. , no.
 > Bih. ār, XVIII, p. , no. , LXXXII, p. , no. ). It would
appear that words which the Prophet uttered of his own accord can-
not have formed part of the Qur"ān; after all, one of the accusations
which the polytheists levelled against the Prophet was precisely that
expressions which he claimed to be divine revelations were in fact his
own (see e.g. #Askarı̄, Tafsı̄r, p.  > Bih. ār, IX, p. , no. , XVII, p.
, no. , XCII, p. , no. ; Tabris . ı̄, XIX, p.  [to Q :]). Cf.
Qurt.ubı̄, I, pp. –, where a certain person—presumably a Shı̄#ı̄—
is accused of having read Q :– as allāh al-wāh. id al-s. amad. Ibn
Mas#ūd’s reading is recorded as al-wāh. id instead of al-s. amad (Blachère,
Coran, II, p. , note ) or as al-wāh. id instead of ah. ad (Jeffery, p. ).
Al-A#mash’s reading is similarly said to have been qul huwa llāh al-wāh. id
(Zamakhsharı̄, IV, p. ). Similar questions arise with regard to Sūra
; see *.
Isnād: I̄ı̄ . M. . F̄: Ibrāhı̄m b. Muhammad . b.
Fāris al-Nı̄sābūrı̄, a transmitter from al-Hādı̄ and al-#Askarı̄ (Tūs . ı̄, Rijāl,
p. , no. , p. , no. ). Ibrāhı̄m’s father appears never to be
cited, and it is therefore likely that the words “Ibrāhı̄m b.” have been
omitted from the manuscripts.—A . . B̄: Ahkam/A
. hlam
.
b. Bashshār al-Marwazı̄ al-Kulthūmı̄, a transmitter from al-Jawād; ac-
cused of extremism (ghuluww) (Quhpā"ı̄, I, pp. –; Ardabı̄lı̄, I, p. ).
 Fas. l, p. , l. –p. , l.  (with al-Nūrı̄’s proposed emendation

of this tradition, at ll. –). Qul huwa llāh ah. ad is one of the names of
Sūra  (see Paret, Kommentar, p. ). Cf. the reading qul huwa llāh al-
wāh. id al-s. amad ascribed to #Umar (Tha#ālibı̄, V, p. ). The Prophet is
said to have referred to this Sūra as allāh al-wāh. id al-s. amad (Tirmidhı̄,
S. ah. ı̄h. , XI, p. ; Suyūt.ı̄, Durr, VI, pp. – [citing Ibn Hanbal,
. al-
Bukhārı̄ and Ibn al-Durays]. > Bih. ār, XCII, p. , no. ). Cf. ,
.
Isnād: #U: the reference may be to #Uyayna/#Utayba/#Utba b.
Maymūn al-Bajalı̄ al-Qas.abānı̄, a transmitter from al-Sādiq . (Quhpā"ı̄,
IV, pp. , ; Ardabı̄lı̄, I, pp. , ).
 Fas. l, p. , ll. –, Mustadrak, IV, pp. –, no. . Cf.
, .
Isnād: the isnād recurs at .
 
 Mustadrak, IV, p. , no. . Here and at , the words
kadhālika llāh rabbunā/rabbı̄ are explicitly said to be pronounced after
Sūra  has been recited; thus they do not form part of the Qur"ān. Cf.
al-Hurr
. al-#Āmilı̄, Wasā"il, II/, pp. –, nos. – (kadhālika
llāh rabbı̄).
 Mustadrak, IV, p. , no. , p. , no. . Cf. Kulı̄nı̄, II, p.
, no.  > al-Hurr . al-#Āmilı̄, Wasā"il, II/, p. , no. , p. ,
no. ; Kulı̄nı̄, III, p. , no.  (yukrahu an yuqra"a qul huwa llāh ah. ad fı̄
nafas wāh. id) (“reading [the Sūra] Qul huwa llāh ahad . in a single breath
[i.e. without pausing] is reprehensible”) > al-Hurr . al-#Āmilı̄, Wasā"il,
II/, p. , no. ; Tūs
. ı̄, X, p.  (the Prophet used to pause at the
end of each verse of this Sūra). Cf. , .
 Mustadrak, IV, p. , no. . Sūra  is said to have been
revealed when the polytheists (or the Jews) asked Muhammad . to state
God’s lineage (unsub lanā rabbaka) (see Tirmidhı̄, S. ah. ı̄h. , XII, p. ; Ibn
al-Durays,
. Fad. ā"il, p. , no.  [qālū ’nsub lanā rabbaka fa-atāhu Jibrı̄l
bi-hādhihi l-sūra qul huwa llāh ah. ad etc.]; Qummı̄, II, p.  > S. āfı̄, V,
p. ; Tabar
. ı̄, XXX, p.  [from Qatāda] > Suyūt.ı̄, Durr, VI, p.
; Kulı̄nı̄, I, p. , no.  > S. āfı̄, V, p. , Huwayz
. ı̄, V, p. , no.
; Ibn Muhakkam,
. IV, p. ; Ibn Bābawayh, Taw . p.  > S. āfı̄, V,
hı̄d,
p. , Bih. ār, III, p. , no. ; Ibn Abı̄ Zamanı̄n, II, p. ; Hākim, .
Mustadrak, III, p. , no. ; Tabris . ı̄, XXX, p. ; Suyūt.ı̄, Durr,
VI, p. ); hence one of the names of Sūra  is Sūrat nisbat al-rabb
(“The Lord’s lineage”) (see e.g. Ibn Bābawayh, Faqı̄h, I, p. , no. ,
p. , no. ; Tūs . ı̄, Tahdhı̄b, II, p. , no. ; Tabris
. ı̄, XXX, p.
; Tabris
. ı̄, Makārim, pp. , ; Bih. ār, XC, p. ). The name Sūrat
al-rabb given in the manuscripts of KQ appears to be unknown (it is not
among the twenty names enumerated by al-Rāzı̄ [XXXII, pp. –
]) and is probably an error for Sūrat nisbat al-rabb. For the latter
half of the tradition cf. Ibn Wahb, Jāmi #/#Ulūm, p.  (fol b ll. –
), Abū #Ubayd, Fad. ā"il, II, pp. –, nos. – (this Sūra “equals
one third of the Qur"ān” [ta#dilu thulth al-qur"ān]; whoever recites this
Sūra has recited a third of the Qur"ān, etc.); Ibn al-Durays, . Fad. ā"il, p.
, no.  (the Prophet declares concerning this Sūra: thulth al-qur"ān
aw ta#diluhu); Zarkashı̄, I, p. ; cf. Tūs . ı̄, Tahdhı̄b, II, p. , no. 
(qul huwa llāh ah. ad ta #dilu thulth al-qur"ān); Qurt.ubı̄, XX, p. ; Bursı̄,
Mashāriq, p. ; Najafı̄, pp. –, nos. – > Bih. ār, XXXIX, p. ,
no. , p. , nos. –; cf. *. Cf. Ibn Khālawayh, p. , where
 
the Prophet is quoted as declaring: man qara"a llāh ah. ad fa-innahu ya #dilu
l-qur"ān kullahu; Saleh, Formation, p. . Cf. , . See also Tirmidhı̄,
S. ah. ı̄h. , XI, p. .
 For this tradition see Tabris . ı̄, XXX, p.  (with the addition of
fı̄ nafsika after fa-qul) > Bih. ār, LXIII, p. , Huwayz
. ı̄, V, p. , no. ;
Tabris
. ı̄, Jawāmi #, II, p. . The text is also recorded on the authority
of Ibn #Umar (see Suyūt.ı̄, Durr, VI, p.  [from Ibn al-Anbārı̄] > Bih. ār,
XCII, p. , no. ).
 Akhbath al-shayā.tı̄n (“the most wicked devil”) is often identified

with “al-rajı̄m” (Satan); see Qummı̄, I, p.  (to Q :) > Bih. ār,
LXIII, p. , no. , p. , no. ; #Ayyāshı̄, II, p. , no.  (Samā#a
< al-Sādiq)
. > S. āfı̄, III, p. , Bih. ār, LXIII, p. , no. , XCII, p.
, no. , Huwayz
. ı̄, III, p. , no. ; #Ayyāshı̄, II, p. , no. 
(al-Halab
. ı̄ < al-Sādiq)
. > Bih. ār, XCII, p. , no. , Huwayz
. ı̄, III, p.
, no. . For the meteors which pursue eavesdropping devils see
Q :–, Q :–; cf. .
 For the Qur"ānic shay.tān as referring to #Umar/Zufar see *.

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Ibn al-Durays,
. Fad. ā"il: Muhammad . b. Ayyūb b. al-Durays . al-Bajalı̄ (d. /
–), Fad. ā"il al-qur"ān, ed. Ghazwa Budayr, Damascus, /.
Ibn al-Ghadā"ir
. ı̄: Ahmad . b. al-Husayn . Ibn al-Ghadā"ir . ı̄ (fl. first half of th/th
century), al-Rijāl, ed. Muhammad . Ridā. al-Husayn
. ı̄ al-Jalālı̄, Qumm, /
.
Ibn Ghalbūn: Tāhir . b. #Abd al-Mun#im Ibn Ghalbūn al-Halab . ı̄ (d. /–
), al-Tadhkira fı̄ l-qirā"āt, ed. #Abd al-Fattāh. Bah. ı̄ra Ibrāhı̄m, Medina,
/.
Ibn Hajar,
. Is. āba: Ahmad . b. #Alı̄ Ibn Hajar . al-#Asqalānı̄ (d. /), al-Is. āba
fı̄ tamyı̄z al-s. ah. āba, ed. #Alı̄ Muhammad . al-Bajāw ı̄, Cairo, –.
Ibn Hajar,
. Lisān: Ahmad . b. #Alı̄ Ibn Hajar . al-#Asqalānı̄, Lisān al-mı̄zān, Beirut,
–/–.
Ibn Hajar,
. Tahdhı̄b: Ahmad . b. #Alı̄ Ibn Hajar . al-#Asqalānı̄, Tahdhı̄b al-tahdhı̄b,
Hyderabad, –/–.
    
Ibn Hajar,
. Ta#jı̄l: Ahmad. b. #Alı̄ Ibn Hajar. al-#Asqalānı̄, Ta#jı̄l al-manfa #a bi-
zawā"id rijāl al-a"imma al-arba#a, Hyderabad, /.
Ibn Hamza,
. Thāqib: Muhammad . b. #Alı̄ al-Tūs
. ı̄ al-ma#rūf bi-Ibn Hamza
. (th/
th century), al-Thāqib fı̄ l-manāqib, ed. Nabı̄l Ridā . #Alwān, Qumm, /
–.
Ibn Hanbal,
. Musnad: Ahmad . b. Hanbal
. (d. /), Musnad, Beirut, /
.
Ibn al-Haytham, see Madelung-Walker
Ibn Hazm,
. Jamhara: #Alı̄ b. Ahmad . Ibn Hazm
. (d. /), Jamharat ansāb
al- #arab, ed. #Abd al-Salām Muhammad . Hārūn, Cairo, /.
Ibn Hishām, Mughnı̄: #Abdallāh b. Yūsuf Ibn Hishām al-Ans.ārı̄ (d. /),
Mughnı̄ al-labı̄b #an kutub al-a #ārı̄b, ed .Māzin al-Mubārak and Muhammad .
#Alı̄ Hamd
. Allāh, Damascus, /.
Ibn Hishām, Sı̄ra: #Abd al-Malik b. Hishām (d. /), al-Sı̄ra al-nabawiyya,
ed. Muhammad . Muhy . ı̄ al-Dı̄n #Abd al-Ham . ı̄d, Cairo, .
Ibn al-#Ibrı̄, Ta"rı̄kh: Abū l-Faraj b. Hārūn Ibn al-#Ibrı̄ (Bar Hebraeus) (d. /
), Ta"rı̄kh mukhtas. ar al-duwal, ed .Ant.ūn Sāli . hān
. ı̄, Beirut, , repr.
Tehran, sh./.
Ibn Idrı̄s, Sarā"ir: Muhammad . b. Mans.ūr Ibn Idrı̄s al-Hill . ı̄ (d. /), Kitāb
al-sarā"ir, Qumm, /–.
Ibn Jabr, Nahj: #Alı̄ b. Yūsuf b. Jabr (or Jubayr) (th/th century), Nahj al-ı̄mān,
ed. Ahmad. al-Husayn
. ı̄, Mashhad, /–.
Ibn Ja#d, Musnad: #Alı̄ b. al-Ja#d al-Jawharı̄ (d. /), Musnad, ed. #Abd al-
Mahdı̄ b. #Abd al-Qādir b. #Abd al-Hādı̄, Kuwayt, /.
Ibn al-Jawzı̄: #Abd al-Rahmān . b. #Alı̄ Ibn al-Jawzı̄ (d. /), Zād al-ması̄r fı̄
#ilm al-tafsı̄r, ed .Ahmad . Shams al-Dı̄n, Beirut, /.
Ibn al-Jawzı̄, Mawd. ū #āt: #Abd al-Rahmān . b. #Alı̄ Ibn al-Jawzı̄, Kitāb al-mawd. ū #āt,
ed. #Abd al-Rahmān . Mu hammad
. #Uthmān, Medina, –/–
.
Ibn al-Jawzı̄, Nawāsikh: #Abd al-Rahmān . b. #Alı̄ Ibn al-Jawzı̄, Nawāsikh al-qur"ān,
ed. al-Dānı̄ b. Mu n̄ır Āl Zahwı̄, Saydā . and Beirut, /.
Ibn al-Jazarı̄: Muhammad . b. Muhammad
. Ibn al-Jazarı̄ (d. /), Ghāyat
al-nihāya fı̄ .tabaqāt al-qurrā", ed. G. Bergsträsser, Cairo, /.
Ibn Jinnı̄: #Uthmān b. Jinnı̄ (d. /), al-Muh. tasab fı̄ tabyı̄n wujūh shawādhdh
al-qirā"āt wa-l-ı̄d. āh. #anhā, I, ed .#Alı̄ al-Najdı̄ Nās.if, #Abd al-Hal . ı̄m al-Najjār
and #Abd al-Fattāh. Ismā#ı̄l Shalabı̄, Cairo, /; II, ed. #Alı̄ al-Najdı̄
Nās.if and #Abd al-Fattāh. Ismā#ı̄l Shalabı̄, Cairo, /.
Ibn al-Juhām:. Muhammad. b. al-#Abbās Ibn al-Juhām . (d. after /–),
Ta"wı̄l mā nazala min al-qur"ān al-karı̄m fı̄ l-nabı̄ wa-ālihi, the excerpts preserved
in Najafı̄.
Ibn al-Kalbı̄-Caskel: Werner Caskel, Ǧamharat an-nasab: das genealogische Werk des
Hišām ibn Muh. ammad al-Kalbı̄, Leiden, .
Ibn Kathı̄r, Bidāya: Ismā#ı̄l b. #Umar b. Kathı̄r (d. /), al-Bidāya wa-l-
nihāya, Beirut, /.
Ibn Kathı̄r, Tafsı̄r: Ismā#ı̄l b. #Umar b. Kathı̄r, Tafsı̄r, Cairo, /.
Ibn Khālawayh: al-Husayn . b. Ahmad . Ibn Khālawayh (d. /–),
Mukhtas. ar fı̄ shawādhdh al-qur"ān min kitāb al-badı̄ #, ed. G. Bergsträsser, Leipzig
and Cairo, .
    
Ibn Khālawayh, Hujja: . al-Husayn

. b. Ahmad. Ibn Khālawayh, al-Hujja. fı̄ l-qirā"āt
al-sab#, ed. #Abd al-#Āl Sālim Makram, Beirut, .
Ibn Khālawayh, I#rāb: al-Husayn . b. Ahmad. Ibn Khālawayh, I#rāb thalāthı̄n sūra
min al-qur"ān al-karı̄m, ed. #Abd al-Rah. ı̄m Mahmūd, . Cairo, /.
Ibn Khallikān, Wafayāt: Ahmad . b. Mu hammad
. Ibn Khallikān (d. /),
Wafayāt al-a#yān, ed. Ihsān . #Abbās, Beirut, –.
Ibn al-Maghāzilı̄: #Alı̄ b. Muhammad . Ibn al-Maghāzilı̄ (d. /), Manāqib
ahl al-bayt (published as Manāqib amı̄r al-mu"minı̄n), Beirut, /.
Ibn Mans.ūr al-Yaman, Kashf : Ja#far b. Mans.ūr al-Yaman (d. ca. /)
(attrib.), Kitāb al-kashf, ed. Rudolf Strothmann, London, .
Ibn Muhakkam: . Hūd b. Muhakkam . al-Huwwārı̄ (rd/th century), Tafsı̄r kitāb
allāh al-#azı̄z, ed .Bālhāj . b. Sa#ı̄d Sharı̄fı̄, Beirut, .
Ibn Mujāhid: Ahmad . b. Mūsā Ibn Mujāhid (d. /), Kitāb al-sab #a fı̄ l-
qirā"āt, ed. Shawqı̄ D. ı̄f, Cairo, /.
Ibn al-Nadı̄m, Fihrist: Muhammad . b. Ishāq
. Ibn al-Nadı̄m (d. /), Kitāb
al-fihrist, ed. Ridā . Tajaddud, Tehran, /.
Ibn al-Qift.ı̄, Inbāh: #Alı̄ b. Yūsuf Ibn al-Qift.ı̄ (d. /), Inbāh al-ruwāt
#alā anbāh al-nuh. āt, ed. Muhammad . Abū l-Fadl . Ibrāhı̄m, Cairo and Beirut,
/.
Ibn Qūlawayh, Kāmil: Ja#far b. Muhammad . Ibn Qūlawayh al-Qummı̄ (d. /
), Kāmil al-ziyārāt, Beirut, /.
Ibn Qutayba, Mushkil: #Abdallāh b. Muslim Ibn Qutayba (d. /), Ta"wı̄l
mushkil al-qur"ān, ed .Ahmad . Saqr,
. Cairo, /.
Ibn Sa#d, Mutammim: Muhammad . b. Sa#d (d. /), al-Tabaqāt
. al-kubrā: al-
qism al-mutammim li-tābi#ı̄ ahl al-Madı̄na wa-man ba#dahum, ed. Ziyād Muham- .
mad Mans.ūr, Medina, /.
Ibn Sa#d, Tabaqāt:
. Muhammad
. b. Sa#d, al-Tabaqāt
. al-kubrā, Beirut, –/
–.
Ibn Shabba, Ta"rı̄kh: #Umar b. Shabba (d. ca. /), Ta"rı̄kh al-Madı̄na, ed.
Fahı̄m Muhammad . Shaltūt, Beirut, /–.
Ibn Shādhān, Īd. āh. : al-Fadl . b. Shādhān al-Nı̄sābūrı̄ (d. /) (attrib.), al-
Īd. āh. , ed .Jalāl al-Dı̄n al-Husayn
. ı̄ al-Urmawı̄, Tehran, /.
Ibn Shādhān, Mi"at manqaba: Muhammad . b. Ahmad
. Ibn Shādhān al-Qummı̄
(d. after /–), Mi"at manqaba, ed. Nabı̄l Ridā . #Ulwān, Qumm,
/.
Ibn al-Shahı̄d al-Thānı̄, Tah. rı̄r: Hasan . b. Zayn al-Dı̄n al-Shahı̄d al-Thānı̄
(d. /–), al-Tah. rı̄r al-Tāwūsı̄, . ed .Muhammad
. Hasan
. Tarh. ı̄nı̄,
Beirut, /.
Ibn Shahrāshūb, Ma#ālim: Muhammad . b. #Alı̄ Ibn Shahrāshūb (d. /),
Ma#ālim al- #ulamā", Najaf, /.
Ibn Shahrāshūb, Manāqib: Muhammad . b. #Alı̄ Ibn Shahrāshūb, Manāqib āl Abı̄
Tālib,
. Beirut, /.
Ibn Shahrāshūb, Mutashābih: Muhammad . b. #Alı̄ Ibn Shahrāshūb, Mutashābih
al-qur"ān wa-mukhtalifuhu, Qumm, /.
Ibn Shu#ba, Tuh. af : al-Hasan . b. #Alı̄ Ibn Shu#ba (fl. mid-th/th century),
Tuh. af al- #uqūl #an āl al-rasūl, Beirut, /.
Ibn Tāwūs,
. Binā": Ahmad
. b. Mūsā Ibn Tāwūs . (d. /–), Binā" al-
    
maqāla al-fā.timiyya fı̄ naqd. al-risāla al- #uthmāniyya, ed. Ibrāhı̄m al-Sāmarrā"ı̄,
#Ammān, .
Ibn Tāwūs,
. Falāh. : #Alı̄ b. Mūsā Ibn Tāwūs . (d. /), Falāh. al-sā"il, Tehran,
/.
Ibn Tāwūs,
. Farh. a: #Abd al-Karı̄m b. Ahmad . Ibn Tāwūs
. (d. /), Farh. at
al-gharı̄ fı̄ ta#yı̄n qabr amı̄r al-mu"minı̄n, ed .Tahs . ı̄n Āl Shabı̄b al-Mūsawı̄, n. pl.,
/.
Ibn Tāwūs,
. Muhaj: #Alı̄ b. Mūsā Ibn Tāwūs, . Muhaj al-da#awāt wa-manhaj al-
#ibādāt, ed. Husayn
. al-A#lamı̄, Beirut, /.
Ibn Tāwūs,
. Muh. āsaba: #Alı̄ b. Mūsā Ibn Tāwūs, . Muh. āsabat al-malā"ika al-kirām,
ed. Hādı̄ Hasan
. al-Qubaysı̄, Turāthunā, /–, /, pp. –.
Ibn Tāwūs,
. Sa#d: #Alı̄ b. Mūsā Ibn Tāwūs, . Sa#d al-su#ūd, Najaf, /.
Ibn Tāwūs,
. Tarā"if
. : #Alı̄ b. Mūsā Ibn Tāwūs, . al-Tarā"if
. fı̄ ma#rifat madhāhib al-
.tawā"if, Qumm, /–.
Ibn Tāwūs,
. Yaqı̄n: #Alı̄ b. Mūsā Ibn Tāwūs, . al-Yaqı̄n bi-’khtis. ās. mawlānā #Alı̄ bi-
imrat al-mu"minı̄n, ed. Muhammad . Bāqir al-Ans.ārı̄ and Muhammad . Sādiq
.
al-Ans.ārı̄, Beirut, /.
Ibn Wahb, Jāmi #/Tafsı̄r: #Abdallāh b. Wahb (d. /), al-Ǧāmi # (Die Koranex-
egese), ed. and annotated Miklos Muranyi, Wiesbaden, .
Ibn Wahb, Jāmi #/#Ulūm: #Abdallāh b. Wahb, al-Ǧāmi # (Die Koranwissenschaften),
ed. and annotated Miklos Muranyi, Wiesbaden, .
Ibnā Bist.ām, Tibb: . al-Husayn
. and #Abdallāh Ibnā Bist.ām al-Nı̄sābūriyyān
(fl. late rd/th century), Tibb . al-a"imma, ed. Muhsin . #Aqı̄l, Beirut, /
.
#Imād al-Dı̄n, #Uyūn: Idrı̄s b. al-Hasan . #Imād al-Dı̄n al-Qurashı̄ (d. /),
#Uyūn al-akhbār wa-funūn al-āthār, IV, ed. Mus.t.afā Ghālib, Beirut, /.
Irbilı̄: #Alı̄ b. #Īsā al-Irbilı̄ (d. /), Kashf al-ghumma fı̄ ma#rifat al-a"imma,
Beirut, /.
Is.fahānı̄, Aghānı̄: Abū l-Faraj al-Is.fahānı̄ (d. /), Kitāb al-aghānı̄, ed. #Abd
al-Amı̄r #Alı̄ Muhannā and Samı̄r Jābir, Beirut, /.
#Iyād, . Shifā": al-Qād. ı̄ #Iyād. b. Mūsā al-Yah. s.ubı̄ (d. /), al-Shifā" bi-ta#rı̄f
h. uqūq al-mus. .tafā, Cairo, /.
Ja#fariyān, “Hāw . ı̄”: Rasūl Ja#fariyān, “al-Hāw . ı̄ fı̄ rijāl al-shı̄#a al-imāmiyya li-
Ibn Abı̄ Tayy . al-Halab
. ı̄”, Turāthunā, /, /, pp. –.
Ja#fariyān, “Shadharāt”: Rasūl Ja#fariyān, “Shadharāt min kutub mafqūda li-
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    
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    
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–/–.
Tisdall: W. St. Clair Tisdall, “Shi#ah Additions to the Koran”, The Moslem
World, , , pp. –.
Torrey, “Passages”: C.C. Torrey, “Three Difficult Passages in the Koran”, A
Volume of Oriental Studies Presented to Edward G. Browne on his th Birthday,
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.
Turay
. h. ı̄: Fakhr al-Dı̄n b. Muhammad . #Alı̄ al-Turay
. h. ı̄ (d. /), Majma#
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Tūs
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. al-Tūs
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Tūs
. ı̄, Amālı̄: Muhammad . b. al-Hasan
. al-Tūs
. ı̄, Amālı̄, Najaf, /.
Tūs
. ı̄, Fihrist: Muhammad . b. al-Hasan
. al-Tūs
. ı̄, al-Fihrist, Beirut, /.
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. ı̄, Istibs. ār: Muhammad . b. al-Hasan
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. ı̄, Khilāf : Muhammad . b. al-Hasan
. al-Tūs
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. ı̄, Rijāl: Muhammad . b. al-Hasan
. al-Tūs
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. ı̄, Tahdhı̄b: Muhammad . b. al-Hasan. al-Tūs
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    
Wansbrough, Quranic Studies: John Wansbrough, Quranic Studies: Sources and

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Wansbrough, Sectarian Milieu: John Wansbrough, The Sectarian Milieu: Content and
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–.
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Watt, “Dating”: W. Montgomery Watt, “The Dating of the Qur"ān: A Review
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.
Watt, Mecca: W. Montgomery Watt, Muhammad’s Mecca: History in the Quran,
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Weil, Einleitung: Gustav Weil, Historisch-kritische Einleitung in den Koran, Bielefeld,
.
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Werkmeister, Quellenuntersuchungen: Walter Werkmeister, Quellenuntersuchungen zum
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Whelan, “Forgotten Witness”: Estelle Whelan, “Forgotten Witness: Evidence
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Yahyā
. b. Sallām, Tas. ārı̄f : Yahyā . b. Sallām (d. /), al-Tas. ārı̄f, ed. Hind
Shalabı̄, Tunis, .
Ya#qūbı̄, Ta"rı̄kh: Ahmad . b. Abı̄ Ya#qūb al-Ya#qūbı̄ (d. ca. /), Ta"rı̄kh,
Beirut, /.
Yāqūt, Buldān: Yāqūt b. #Abdallāh al-Hamaw . ı̄ (d. /), Mu#jam al-buldān,
Beirut, /.
Yāqūt, Udabā": Yāqūt b. #Abdallāh al-Hamaw . ı̄, Mu#jam al-udabā", Beirut, /
.
Zamakhsharı̄: Mahmūd . b. #Umar al-Zamakhsharı̄ (d. /), al-Kashshāf #an
h. aqā"iq al-tanzı̄l wa- #uyūn al-aqāwı̄l fı̄ wujūh al-ta"wı̄l, Cairo, /.
Zamakhsharı̄, Fā"iq: Mahmūd . b. #Umar al-Zamakhsharı̄, al-Fā"iq fı̄ gharı̄b al-
h. adı̄th, ed. Ibrāhı̄m Shams al-Dı̄n, Beirut, /.
Zarkashı̄: Muhammad. b. #Abdallāh al-Zarkashı̄ (d. /), al-Burhān fı̄ #ulūm
al-qur"ān, ed .Muhammad. Abū l-Fadl . Ibrāhı̄m, Beirut, /.
    
Zayn al-#Ābidı̄n, S. ah. ı̄fa: Zayn al-#Ābidı̄n #Alı̄ b. al-Husayn

. (d. / or /)
(attrib.), The Psalms of Islam: Al-s. ah. ı̄fat al-kāmilat al-sajjādiyya, translated with
an introduction and annotated by William C. Chittick, London, .
Zuhrı̄, Nāsikh: Muhammad
. b. Muslim Ibn Shihāb al-Zuhrı̄ (d. /) (at-
trib.), al-Nāsikh wa-l-mansūkh, ed. Hātim
. Sāli
. h. al-Dāmin,
. Beirut, /.
INDEX
Numerals in roman type refer to paragraphs in the Arabic text. A numeral in

roman type followed by “n” refers to the apparatus of the Arabic text. Numer-
als in bold refer to pages of the Introduction. A numeral in bold followed by
“n” refers to a footnote in the Introduction. Numerals in italics refer to para-
graphs in the Notes. Numerals in roman type followed by an asterisk refer to
paragraphs in both the Arabic text and the Notes. As a rule, death-dates are
provided for authors but not for transmitters or Readers (qurrā").
Aaron, see Hārūn #Abd al-Karı̄m b. #Amr *, n

abābı̄l  #Abd al-Malik b. Husayn
. *
#abadat al-awthān  #Abd al-Malik b. Marwān (Umayyad
Abān, see Abān b. #Uthmān, Abān b. caliph) , ; #Abd al-Malik ,
Yazı̄d , , , n, , n, ,
Abān b. Abı̄ #Ayyāsh *,  n
Abān b. Taghlib *, , *; #Abd al-Ması̄h. al-Kindı̄ (rd/th
n;  century?) ; al-Kindı̄ n
Abān b. #Uthmān *, , , *, #Abd al-Mut.t.alib (the Prophet’s
; ; Abān  paternal grandfather) 
Abān b. Yazı̄d ; Abān , , #Abd al-Qāhir *, 
,  #Abd al-Qays (tribe) 
#Abāya al-Asadı̄ *,  #Abd al-Rah. ı̄m al-Qas.ı̄r *, ,
al-#Abbās (the Prophet’s paternal 
uncle) *;  #Abd al-Rahmān
. 
al-#Abbās (b. Ma#rūf) * #Abd al-Rahmān,
. see #Abd al-Rah- .
al-#Abbās al-Qas.abānı̄ * mān b. #Awf
#Abbāsid(s) , , , n, , ; #Abd al-Rahmān
. b. Abı̄ Hammād
.
, , , , , , , , *
,  #Abd al-Rahmān
. b. Abı̄ Hammād
.
Abbott, N. ; her Studies in Arabic al-Muqri" *
Literary Papyri  #Abd al-Rahmān
. al-A#raj 
#Abd al-A#lā (b. #Āmir) * #Abd al-Rahmān
. b. #Awf *; #Abd
#Abd al-A#lā (probably mawlā āl al-Rahmān
. 
Sām) *,  #Abd al-Rahmān
. b. Ghanm , 
#Abd #Alı̄ al-Huwayz
. ı̄ (d. / #Abd al-Rahmān
. b. Hammād
. *
–) ; ; his Tafsı̄r nūr #Abd al-Rahmān
. b. Sālim *
al-thaqalayn  #Abd al-Rahmān
. b. Sulaymān al-
#Abd al-Ham. ı̄d b. Gha(w)wād. Hāshimı̄ *
; #Abd al-Ham . ı̄d , , #Abd al-Razzāq al-San#ān
. ı̄ (d. /
, ; #Abd al-Ham . ı̄d al-Tā"
. ı̄ ) ; his al-Mus. annaf 
* #Abd al-Salām b. Muthannā *
 
al-#Abd al-Sāli
. h/#Abd
. Sāli
. h, . see Abū Abraham, see Ibrāhı̄m
l-Hasan
. (Mūsā al-Kāzim) . abrogating or abrogated verses, see
#Abd al-Samad
. b. Bashı̄r * naskh
#Abd Shams * abrogation, see naskh
#Abdallāh  Abū l-#Abbās, see al-Fadl. b. #Abd al-
#Abdallāh (the Prophet’s father)  Malik
#Abdallāh b. #Alı̄ b. al-Hasan/. Hu-
. Abū #Abd al-Rahmān. al-Hadhdhā"
.
sayn  al-A#raj *
#Abdallāh b. #Amr ,  Abū #Abd al-Rahmān. al-Sulamı̄
#Abdallāh al-As.amm * *; , , ; al-Sulamı̄ 
#Abdallāh b. #Ās.im * Abū #Abdallāh (Ja#far al-Sādiq,
. sixth
#Abdallāh al-Bassāmı̄ * Imam)  and passim; Ja#far al-
#Abdallāh b. Ghālib * Sādiq
. n, , n; al-Sādiq.
#Abdallāh b. Hammād
. b. #Abdallāh n;  and passim; his qirā"āt ,
* , , , , , , , ,
#Abdallāh b. Hamza,
. see al-Mans.ūr , , , , , , ,
bi-llāh , , , , , , ,
#Abdallāh al-Husayn
. ı̄ al-Shubbar (d. , , , , , , ,
/–) ; his Mas. ābı̄h. , , , , , , ,
al-anwār  , , , , , , ,
#Abdallāh b. Ibr āhı̄m al-Madanı̄ * , , , , , , ,
#Abdallāh b. Jabala *,  , , , , , , ,
#Abdallāh b. Ja#far al-Himyar. ı̄ (d. , , , , , , ,
after /–),  , 
#Abdallāh b. Jundab/Jundub *, Abū #Abdallāh, see al-Sayyārı̄
* Abū #Alı̄ b. Rāshid *
#Abdallāh al-Kāhilı̄ * Abū l-#Āliya (Rufay# b. Mihrān al-
#Abdallāh b. Mas#ūd, see Ibn Mas#ūd Riyāh. ı̄) , , , , , 
#Abdallāh b. al-Mughı̄ra * Abū #Āmir b. Janāh. 
#Abdallāh b. Muskān *; Ibn Mus- Abū #Amr (one of the Seven Read-
kān , , , , *, , ers) , , , , , ,
, , , , , , , , , , , , ,
 , 
#Abdallāh b. Nujayh/Naj . ı̄h. al- Abū #Amr al-Is.fahānı̄, see Abū
Yamānı̄ * #Umar/Abū #Amr al-Is.fahānı̄/al-
#Abdallāh b. al-Qāsim * Is.bahānı̄
#Abdallāh b. Qusayt. al-Makkı̄  Abū l-Aswad al-Du"alı̄ 
#Abdallāh b. Sinān *, *, , Abū Ayyūb al-Kharrāz/al-Khazzāz
,  , , *, ; Abū Ayyūb
#Abdallāh b. #Umar, see Ibn #Umar , , 
#Abdallāh b. Wahb (d. /) ; Abū Bakr (the first caliph) *; ,
his al-Jāmi #  , , –, , ; , , ,
#Abdallāh b. al-Zubayr, see Ibn al- , , , , , , ,
Zubayr , , , , , , ,
Abhā al-durar, see Muhammad
. Bāqir , , ; allusion to Abū
al-Hamadānı̄ Bakr , , , ; allusion
#Abı̄da/#Ubayda * to Abū Bakr and #Umar ; al-
 
awwal , *, *, , *, (Mūsā al-Kāzim . or #Alı̄ al-Ridā) .
, , , *, , ; ; , *; Abū l-Hasan . al-Ridā .
; al-awwalān (Abū Bakr and , , , , , ; #Alı̄
#Umar) ; fulān wa-fulān (Abū al-Ridā . n; , , ; al-
Bakr and #Umar) *, n; ; Ridā . , , , ; –, ,
Zurayq ,  –, , , , , , , ,
Abū Bakr al-As.amm (d. / or , , , , , , , , –
/),  , , , , , , ,
Abū Bakr al-Ha . dram
. ı̄ *, n*, , , , , , , ,
* , , , , , , ,
Abū Bakr Ibn al-Anbārı̄ (d. / , , , , , , ,
) , ; Ibn al-Anbārı̄ , , , , , , , ,
, ,  
Abū Bakr Ibn al-#Arabı̄ (d. /) Abū l-Hasan
. al-Awwal, see Abū l-
, ; Ibn al-#Arabı̄  Hasan
. (Mūsā al-Kāzim)
.
Abū Bakr b. Muhammad. *,  Abū l-Hasan
. al-Azdı̄ *
Abū Bakr b. al-Rabı̄# al-Asadı̄ * Abū l-Hasan
. b. Muhammad. Tāhir
.
Abū Bakr (Shu#ba b. #Ayyāsh) , al-#Āmilı̄ al-Is.fahānı̄ (d. after
, , , , , , , /–) ; his Diyā" . al-
; Abū Bakr b. #Ayyāsh  #ālamı̄n/#ālamayn fı̄ l-imāma ; his
Abū Bas.ı̄r *, , , , , , , Mir"āt al-anwār 
, , , , , , , Abū l-Hasan
. Mūsā, see Abū l-Hasan .
, , , , , , , (Mūsā al-Kāzim) .
, , , , , , , Abū l-Hasan
. (Mūsā al-Kāzim,.
n, , , , , , , seventh Imam) ; #Abd Sāli . h.
, , , , , , , ; al-#Abd al-Sāli . h. , ;
, , , , , , , Abū l-Hasan
. (Mūsā al-Kāzim.
, , , , , , , or #Alı̄ al-Ridā). , *; Abū l-
, , , , , , , Hasan
. al-Awwal , ; Abū
, ;  l-Hasan
. Mūsā ; Abū l-Hasan .
Abū l-Dardā" , ,  Mūsā b. Ja#far ; Abū Ibrāhı̄m
Abū Dāwūd (al-Mustariqq) *,  , ; al-Kāzim . –, , , –
Abū l-Faraj al-Is.fahānı̄ (d. /) , , , –, , , , , ,
; his Aghānı̄  , , , , , , , , ,
Abū l-Futūh. (fl. first half of th/th , , , , , , ,
century)  , , , , , , ,
Abū Hammām *; Ismā#ı̄l * , , , , , , ,
Abū Hamza
.  , , , , , , ,
Abū Hamza
. al-Thumālı̄ *, , , , , , , , , ,
, ; ; Abū Hamza . , , , , , , , ,
, , , , , , , , , , , , ; Mūsā
, n, , , , , ; al-Kāzim . n, n; , , ,
al-Thumālı̄ , ,  
Abū l-Harb
. b. Abı̄ l-Aswad ,  Abū l-Hasan
. al-Ridā,
. see Abū l-
Abū Hārūn al-Makfūf * Hasan
. (#Alı̄ al-Ridā)
.
Abū l-Hasan
. (#Alı̄ al-Ridā,
. eighth Abū l-Hasan
. al-Thālith (#Alı̄ al-
Imam) ; ; Abū l-Hasan . Hādı̄, tenth Imam) , , ,
 
, , ; #Alı̄ al-Hādı̄ ; al- n, ; (al-) Mufad. dal . b. Sāli
. h.
Hādı̄ n; , , , , , , , 
, , , , , , , Abū Jarı̄r/Jurayr al-Qummı̄ *
,  Abū l-Jārūd *, 
Abū Ha
. s.ı̄n  Abū Junāda *
Abū Hātim,
. see Sahl Abū Junāda al-Hu . s.ayn b. Mukhāriq
Abū Haywa
. ,  *
Abū Hayyān
. (d. /) , , Abū Junāda al-Makfūf *
,  Abū Jurayr al-Qummı̄, see Abū Jarı̄r
Abū Hudhayfa
. b. #Utba  Abū Khālid al-Qammāt. *; Abū
Abū Hurayra  Khālid ; Yazı̄d Abū Khālid
Abū Ibrāhı̄m, see Abū l-Hasan
. al-Qammāt. 
(Mūsā al-Kāzim)
. Abū l-Khat.t.āb *
Abū #Imrān , ; Abū #Imrān Abū l-Khat.t.āb Zuhar. b. al-Nu#mān
al-Jawnı̄  
Abū Ishāq
. (al-Hamdānı̄?) *; Abū Abū (...) l-Kindı̄ *
Ishāq
. al-Hamdānı̄  Abū Lahab (the Prophet’s paternal
Abū Ishāq
. (al-Sabı̄#ı̄) ; Abū Ishāq
. uncle) , , *, 
al-Sabı̄#ı̄ ,  Abū l-Maghrā" *, 
Abū Ja#far, see Yazı̄d b. al-Qa#qā# Abū Maryam *
Abū Ja#far al-Awwal, see Abū Ja#far Abū Mijlaz , , , 
(Muhammad
. al-Bāqir) Abū Mu#allā *
Abū Ja#far (Muhammad
. al-Bāqir, Abū Muhammad
. 
fifth Imam)  and passim; Abū Abū Mūsā al-Ash#arı̄ ; 
Ja#far al-Awwal *; al-Bāqir Abū Muslim Muhammad . b. Bahr
.
n;  and passim; Muhammad . al-Is.fahānı̄ (d. /) 
al-Bāqir ; his qirā"āt , , Abū l-Mutawakkil 
, , , , , , , Abū Nahı̄k , 
, , , , , , , Abū Nu#aym, see Rib#ı̄
, , , , , , , Abū l-Qāsim *
, , , –, , , Abū l-Qāsim al-Balkhı̄ (d. /)
 , 
Abū Ja#far b. al-Qa#qā#, see Yazı̄d b. Abū l-Qāsim Nas.r b. (al-) Sabbā
. h.
al-Qa#qā# al-Balkhı̄ (rd/th century) n;
Abū Ja#far al-Qāri", see Yazı̄d b. al- his Kitāb ma#rifat al-nāqilı̄n n
Qa#qā# Abū l-Rabı̄# al-Qazzāz *
Abū Ja#far al-Thānı̄ (Muhammad
. al- Abū Rajā" (#Imrān b. Taym/Milhān .
Taqı̄, ninth Imam) ; ; Abū al-#Ut.āridı̄) , , ; Abū
Ja#far * (possibly al-Bāqir); al- Rajā" al-#Ut.āridı̄ 
Jawād , , , , , , , , Abū Razı̄n , ; Abū Razı̄n al-
, , , , , , , , #Uqaylı̄ 
, , , , , , , Abū l-Sabbā
. h. al-Kinānı̄ *
, ; Muhammad
. al-Jawād  Abū l-Safātij, see Ishāq
. b. #Abd al-
Abū Ja#far al-Tūs
. ı̄, see al-Tūs
. ı̄ #Azı̄z
Abū Jahl *, *, *;  Abū Sa#ı̄d al-Khudrı̄ 
Abū Jamı̄la *, , , , , Abū Sāli
. h. , 
, , , , , , Abū Sālim n
 
Abū Shu#ayb * ; ahl baytı̄ ; ahl baytihi ,
Abū Sufyān (Mu#āwiya’s father)  n; walāyat ahl baytika , n;
Abū Sumayna, see Muhammad . b. see also qirā"at ahl al-bayt, walāya
#Alı̄ ahl al-Hijāz,
. see (al-) Hijāz
.
Abū Tālib
. (#Alı̄’s father)  ahl al-kitāb *
Abū Tālib
. (al-Azdı̄) *, , , ahl al-Kūfa, see (al-) Kūfa
*, ,  ahl al-Madı̄na, see al-Madı̄na
Abū Tur āb, see #Alı̄ b. Abı̄ Tālib . ahl al-Shām, see al-Shām
Abū #Ubayd al-Qāsim b. Sallām (d. ahl al-siqāya 
/–) , ; , ; his ahl al-sunna wa-l-jamā#a, see sunna
Kitāb fad. ā"il al-qur"ān ,  ahl al-walāya, see al-walāya
Abū #Ubayda al-Hadhdhā" . * Ahmad
. b. Abı̄ Nas.r, see Ahmad . b.
Abū #Ubayda b. al-Jarrāh. ; Abū Muhammad
. b. Abı̄ Nas.r
#Ubayda ,  Ahmad
. b. #Alı̄ al-Tabris
. ı̄, see al-
Abū #Ubayda al-Madā"inı̄ * Tabris
. ı̄
Abū #Umar/Abū #Amr al-Is.fahānı̄/ Ahmad
. al-Barqı̄ (d. /– or
al-Is.bahānı̄ * /–) , ; Ahmad .
Abū #Umar Muhammad . b. #Abd al- b. Muhammad
. al-Barqı̄ , ,
Wāhid. al-Zāhid Ghulām Tha#lab ; ; al-Barqı̄ n; his Kitāb
(d. ca. /) ; his Kitāb al- al-mah. āsin 
yawāqı̄t  Ahmad
. b. Hammād
. *
Abū Usāma, see Zayd al-Shah. hām . Ahmad
. b. Muhammad
. b. Abı̄ Nas.r
Abū Wahb * *, , ; Ahmad . b. Abı̄ Nas.r
Abū Wā"il  , ; Ahmad . b. Muhammad .
Abū Wajza (al-Sa#dı̄ Yazı̄d b. (Abı̄) , , , *; Ibn Abı̄
#Ubayd al-Madanı̄)  Nas.r n; ; Ibn Abı̄ Nas.r
Abū Ya#qūb (Ishāq . b. #Abd al-#Azı̄z?) al-Bazant.ı̄ 
*, , , , , , , Ahmad
. b. Muhammad
. b. #Alı̄ *
 Ahmad
. b. Muhammad
. al-Barqı̄, see
Abū Ya#qūb Ishāq . Abū l-Safātij al- Ahmad
. al-Barqı̄
Kūfı̄, see Ishāq
. b. #Abd al-#Azı̄z Ahmad
. b. Muhammad
. b. #Īsā
Abū Zayd  al-Ash#arı̄ , ; Ahmad . b.
Abū Zur#a b. #Amr/#Umar b. Jarı̄r Muhammad
. b. #Īsā 
 Ahmad
. b. (al-) Nadr . , , ,
Ādam (the biblical Adam) , , , , 
, , *, , *; Adam Ahmad
. b. al-Qāsim al-Hamdānı̄/
, n;  Hamad(h)ānı̄ 
Adharbayjan n Ahmad
. b. al-Qāsim b. Ubayy b.
al-adlam, see #Umar Ka#b n
Āghā Buzurg al-Tihrān . ı̄ (d. / Ahmad
. b. Sayyār b. Ayyūb al-
) ; al-Tihrān
. ı̄ n, n, Marwazı̄ n
n Ahmad
. b. Yahyā
. *
Aghānı̄, see Abū l-Faraj al-Is.fahānı̄ ah. ruf, see h. arf
Ahkam
. b. Bashshār * al-Ahwal . (probably Shayt.ān al-Tāq) .
ahl al-Bas. ra, see (al-) Bas.ra *
ahl al-bayt , , , n, , al-Ahwāzı̄ (al-Husayn . b. Sa#ı̄d, d.
; ; , , , , , , after /) 
 
al-a"imma, see al-imām , *, , *, , *,

#Ā"isha (the Prophet’s wife) *, *, *, , *, ; ,
; ; , , , , , , , n, , , , , , ,
, , , , , ; al- , , n; , , , , , ,
Humayrā"
. *, *, , *; , , , , , , , ,
 , , , , , , ,
a#jamı̄ * , , , , , , ,
#Ajārida  , , , , , , ,
Akhbāriyya  , , , , , , ,
al-Akhfash  , , , , , , ,
#Akk  , , , , , , ,
Aktham b. Sayf . ı̄  , , , , , , ,
Āl A#yan  , , , , , , ,
āl Fir #awn ; ; see also Fir#awn , , , , , , ,
āl Ibrāhı̄m –, ; see also , , , , , , ,
Ibrāhı̄m , , , , , , ,
āl #Imrān –,  , , , , , , ,
āl Muh. ammad , , –, , , , , , , , ,
, , , , , , , , , , –, , ,
, , , , , , , , , , ; #Alı̄ amı̄r
, , , , *, , al-mu"minı̄n ; amı̄r al-mu"minı̄n
*, , , *, , , , , , , , *, ,
; see also Muhammad,
. shı̄ #at āl , , , , , , ,
Muh. ammad , , , , , , ,
āl Ya#qūb ; see also Ya#qūb , , , , , , ,
#Alā" *, , ; #Alā" b. Razı̄n al- , , , , , , ,
Qallā"  , , , , , , ,
al-#Alā" b. Sayāba  , , *; ; ; amı̄r al-
#Alı̄, see #Alı̄ b. Abı̄ Hamza,
. #Alı̄ b. mu"minı̄n #Alı̄ ; al-hādı̄ , ;
Abı̄ Tālib,
. #Alı̄ b. al-Nu#mān ; al-imām al-awwal ; al-sabı̄l
#Alı̄ b. Abı̄ Hamza
. *, , , , ; ; see also kitāb #Alı̄, mus. h. af
, , *, , , , , #Alı̄, qirā"at #Alı̄, qirā"at amı̄r al-
, , , , , ; #Alı̄ mu"minı̄n, shı̄#at Abı̄ Turāb, shı̄#at
, ; Ibn Abı̄ Hamza . , #Alı̄, walāyat #Alı̄, walāyat amı̄r al-
, , , , , , , mu"minı̄n
 #Alı̄ b. Ahmad
. al-Kūfı̄ (d. /)
#Alı̄ b. Abı̄ Tālib
. (first Imam) , , , n; ; his al-Istighātha fı̄
, n, , , n; ; , bida# al-thalātha ; his al-Tabdı̄l
, ; Abū Tur āb *, ; wa-l-tah. rı̄f (=al-Radd #alā ahl al-
#Alı̄ *, *, *, *, *, , , tabdı̄l) n
*, *, , *, , *, #Alı̄ b. Asbāt. n; Ibn Asbāt. *,
*, *, , *, *, *, , , , , , , ,
, *, , *, , , , , , *, , , ,
, *, , *, , *, , , , , , , 
*, , , *, , , #Alı̄ b. al-Aswad, see Abū Harb . b.
*, *, *, , , *, Abı̄ l-Aswad
*, *, , *, *, *, #Alı̄ b. #At.iyya *
 
#Alı̄ al-Hādı̄, see Abū l-Hasan . al- al-A#mash *, ; , , ,
Thālith , , , , , , ,
#Alı̄ b. Had . ı̄d * , , , 
#Alı̄ b. (al-) Hakam . *, , , , Ambros, A.A. 
, , , , , , , al-#Āmilı̄ al-Is.fahānı̄, see Abū l-
, , *, ,  Hasan
. b. Muhammad
. Tāhir
.
#Alı̄ b. Hammād
. al-Azdı̄ *,  al-Amı̄n, see Muhsin . al-Amı̄n
#Alı̄ b. al-Hasan. b. #Alı̄ b. Fad. dāl. (fl. #Āmir b. Judhā#a *, 
mid-rd/th century) n; his amı̄r al-mu"minı̄n, see #Alı̄ b. Abı̄ Tā-
.
Kitāb al-tanzı̄l min al-qur"ān wa-l- lib
tah. rı̄f n #Āmir b. Sa#ı̄d al-Juhanı̄ *, 
#Alı̄ b. al-Husayn
. (fourth Imam) , al- #āmma , , , ; ba#d. al-
, ; , , , ; #Alı̄ #āmma *; n; see also Sunnı̄(s)
Zayn al-#Ābidı̄n , , ; #Ammār b. Marwān *, *, ,
Zayn al-#Ābidı̄n , , , , , , ; #Ammār 
, , , , ; his qirā"āt #Amr, see #Amr b. Shamir
, , , , , , , #Amr b. #Abd Wadd 
,  #Amr b. al-#Ās. *, 
#Alı̄ b. Ib rāhı̄m al-Qummı̄, see al- #Amr b. Dı̄nār 
Qummı̄ #Amr b. Fā"id (Abū #Alı̄ al-Uswārı̄
#Alı̄ b. #Īsā * al-Bas.rı̄) 
#Alı̄ b. Ismā#ı̄l al-Mı̄thamı̄/May- #Amr b. Maymūn 
thamı̄ *;  #Amr b. Murra al-Jamalı̄ 
#Alı̄ b. Ja#far (brother of al-Kāzim) . #Amr b. Sa#ı̄d *
 #Amr b. Shamir/Shimr *, , ,
#Alı̄ al-Jarmı̄ * , , , , ; #Amr ,
#Alı̄ b. Mahziyār * ; Ibn Shamir/Shimr 
#Alı̄ b. Mans.ūr * #Amr b. #Uthmān *, , *
#Alı̄ b. Muhammad . b. Abı̄ #Abdallāh #Amr b. al-Zubayr 
* #an yad 
#Alı̄ b. Mūsā Ibn Tāwūs,. see Ibn Anas b. Mālik , , , ; Anas
Tāwūs
. , , 
#Alı̄ b. al-Nu#mān *, , , , Andalusian 
, , *, ; ; #Alı̄ * Andrae, T. 
#Alı̄ b. Ri"āb , ; Ibn Ri"āb *, angel(s), see al-malak
, ,  Annali, see Caetani
#Alı̄ al-Ridā, . see Abū l-Hasan . Ans.ār , 
#Alı̄ b. al-Salt. * al-Ans.ārı̄, see Murtadā . al-Ans.ārı̄
#Alı̄ (b. Sayf b. #Amı̄ra)  al-Anwār al-nu #māniyya, see Ni#mat
#Alı̄ b. Sulaymān * Allāh al-Jazā"irı̄
#Alı̄ Zayn al-#Ābidı̄n, see #Alı̄ b. al- #Aqı̄l b. Abı̄ Tālib
. 
Husayn
. Arabia 
#Alid(s) ;  Arabica (journal) 
al-#Allāma al-Hill . ı̄, see al-Hill. ı̄ #Arafāt (station of the h. ajj) 
#Allāma Tabā . t.abā"ı̄, see Tabā
. t.abā"ı̄ al-A#raj (#Abd al-Rahmān . b. Hur-
#Alqama b. Qays (al-Nakha#ı̄) , muz al-Madanı̄) , , 
 Aramaic 
 
al-Ardabı̄lı̄ (Muhammad . b. #Alı̄, fl. āyat al-mawārı̄th *; 

late th/th century) , ,  āyat al-rajm ; 
al-Ardabı̄lı̄ (al-Muqaddas, d. / al-#Ayyāshı̄ (d. early th/th cen-
)  tury) n; , , , , ;
Armenia , n Muhammad
. b. Mas#ūd al-#Ayyā-
Arwā bint Kurayz b. Rabı̄#a  shı̄ , , n; his Tafsı̄r 
al-#Ās. b. Wā"il * Ayyūb al-Bazzāz *, , , 
Asad b. Ismā#ı̄l * #azā"im *
al-As.amm, see Abū Bakr al-As.amm al-Azraq, see Sabbā
. h. al-Azraq
al-As.bagh b. Nubāta *
Asbāt. b. Sālim *;  Baalbaki, R. 
al-A#shā (Ya#qūb b. Muhammad) .  al-bāb *, , ; 
as. h. āb al- #arabiyya *; ,  ba#d. al-#āmma, see al- #āmma
as. h. āb al-Bas. ra, see al-Bas.ra ba#d. al-hāshimiyyı̄n, see Hāshimı̄s
as. h. āb al-jamal * badā" ; , , , 
as. h. āb al-s. ah. ı̄fa * Badr *, , *
as. h. āb al-saqı̄fa *; saqı̄fa  Baghdād , ; , , , 
as. h. āb al-shimāl * Baghdādı̄ , , , , 
as. h. āb al-ukhdūd *,  al-Bahrān
. ı̄, Hāshim (d. /–
as. h. āb al-yamı̄n *,   or /–) ;
Ash#arı̄ (clan)  Hāshim b. Sulaymān al-Bahrān . ı̄
#Ās.im (one of the Seven Readers) ; his Burhān , 
; , , , , , , , al-Bahrān
. ı̄, Yūsuf (d. /) ;
, , , , , , , his al-Hadā"iq
. al-nād. ira 
, , , ,  Bakkār b. Abı̄ Bakr ; Bakkār
#Ās.im b. Humayd . al-Hannā
. t. *, *; Bakkār b. Abı̄ Bakr al-
, ; #Ās.im  Ha
. dram
. ı̄ 
#Ās.im al-Jahdar . ı̄ , , ; al- Bakr b. Muhammad . *, , 
Jahdar
. ı̄ , , , , , Bakr b. Sāli
. h. *
,  Balaam/Bal#am, see Bul#ūm
#Ās.im al-Qummı̄ * al-Balkhı̄, see Abū l-Qāsim al-Balkhı̄
al-#Askarı̄, see al-Hasan . al-#Askarı̄ banū Ādam , ; wuld Ādam ;
Asmā" bint Yazı̄d al-Ans.āriyya  see also ibn Ādam
#as. r ; see also s. alāt Banū Asad 
al-Astarābādı̄ (d. /) n; Banū Furāt 
Muhammad
. b. #Alı̄ al-Astarābādı̄ banū Hāshim/Banū Hāshim, see
n Hāshimı̄s
al-Astarābādı̄, see al-Najafı̄ banū isrā"ı̄l n; , ; Children of
al-Aswad (b. Yazı̄d al-Nakha#ı̄) ; Israel , 
al-Aswad b. Yazı̄d  banū Tamı̄m, see Tamı̄m
#At.ā" b. Abı̄ Rabāh. ,  banū Umayya, see Umayyad(s)
#At.ā" b. al-Sā"ib, see Ibn al-Sā"ib al-Bāqir, see Abū Ja#far
al-aws. iyā", see (al-) was. ı̄ al-Barā" b. Ma#rūr *
al-awwal, see Abū Bakr barā"a *, 
al-awwalān, see Abū Bakr, #Umar Bar-Asher, M.M. 
āyat al-farā"id. , *;  al-Barqı̄ (fl. early rd/th century)
āyat al-kursı̄ *, *, , ; n *, , , , , , , ,
 
, , , , , , , Birkeland, H. ; 

, , , , , , , Bishārāt al-shı̄#a, see Ibn Bābawayh
, , , , , , Blachère, R. , n
, , , , , , Bravmann, M.M. 
, , , , , , Brunner, R. n, 
, , , , , , , Buddha 
, –, , , , , bughāt 
, , , , , , Bukayr b. A#yan *
, , , , , , Bukayr al-Hassān . ı̄ *
; ; Muhammad . al-Barqı̄ al-Bukhārı̄ (d. /) , ; his
, , , ; Muhammad . S. ah. ı̄h. , 
b. Khālid , , , , n, Bul#ūm (the biblical Balaam) ;
n, n, n, n, n, Bal#am 
n, , n, , n, n, Burayd b. Mu#āwiya al-#Ijlı̄ *, ;
n, , ; Muhammad . b. Burayd *; Burayd al-#Ijlı̄ 
Khālid al-Barqı̄ n, n, n, Burhān, see al-Bahrān. ı̄
n; , ; his Kitāb al-tanzı̄l al-Burjumı̄ (#Abd al-Ham . ı̄d b. Sāli
. h) .
wa-l-tah. rı̄f/wa-l-taghyı̄r  
al-Barqı̄ (Ahmad), . see Ahmad
. al- Burton, J. , , ; his Collection of the
Barqı̄ Qur"ān 
basmala ; , , ,  Buwayhid n, , , ; pre-
(al-) Bas.ra , , n; , , Buwayhid , , n, , n
, , ; ahl al-Bas. ra ; Byzantine(s) ; , 
; as. h. āb al-Bas. ra 
Bas.ran(s) , , , , , , , Caetani, L. ; his Annali 
, , , , , ,  Cahen, C. 
bā.tin ; , , , , , , Casanova, P. , n, 
; ba.tn  Celsus 
Batrı̄ Zaydı̄(s) ; see also Zaydı̄ Children of Israel, see banū isrā"ı̄l
Battle of the Camel ; , ,  Christian(s), see al-nas. ārā
Battle of the Trench (yawm al-khan- Christianity, see al-nas. ārā
daq/al-ah. zāb)  Collection of the Qur"ān, see Burton
al-Bayād. ı̄ (d. /–) ; Commentary on al-Kulı̄nı̄’s Us. ūl min
#Alı̄ b. Muhammad
. al-Bayād. ı̄ al- al-kāfı̄, see al-Māzandarānı̄
#Āmilı̄  Companion(s) , , n; , ,
Bayān, see al-Jāhi . z. , , , , , , ,
al-Baydāw . ı̄ (d. ca. /)  
bayyā # al-sāburı̄  Cook, M. , –, ; 
Beck, E.  Coptic 
Bedouin  Crone, P. , , , , 
Bell, R. , 
Bergsträsser, G.  dābbat al-ard. 
Bih. ār al-anwār, see al-Majlisı̄ al-Da
. h. hāk
. , , , , ,
al-Bihbihānı̄, Muhammad . Bāqir (d. , , , , ; al-Da
. h. hāk
.
/– or /– b. Muzāhim. 
) , n, n; his Hāshiyat . Damascus , 
al-madārik , n David, see Dāwūd
 
al-Da#wa al-h. usayniyya, see Muham- . al-Fādil. al-Qummı̄ (Abū l-Qāsim

mad Bāqir al-Hamadānı̄ al-Jı̄lānı̄, d. /– or
Dāwūd (the biblical David) , /–) ; his Ghanā"im
*; David n al-ayyām fı̄ masā"il al-h. alāl wa-l-
Dāwūd b. Abı̄ Yazı̄d, see Dāwūd b. h. arām 
Farqad al-Fadl . b. #Abd al-Malik ; ;
Dāwūd b. #Alı̄ (#Abbāsid governor) Abū l-#Abbās *, *; al-Fadl .
 Abū l-#Abbās 
Dāwūd b. Farqad , *, , , al-Fadl . b. Shādhān al-Nı̄sābūrı̄ (d.
, , , *, , , /) ; Ibn Shādhān 
*, , , ; Dāwūd b. falāsifa 
Abı̄ Yazı̄d *,  Fāris (Fārs) (province in south-
Dāwūd b. al-Hu . s.ayn * western Iran) 
Dāwūd b. Ishāq
. * al-Farrā" (d. /) , , ,
Dāwūd b. al-Nu#mān *, , ; 
 Fas. l al-khi.tāb, see al-Nūrı̄ al-Tabars
. ı̄/
Dāwūd al-Raqqı̄ * Tabris
. ı̄
Day of Judgment ; ,  al-Fath. b. Yazı̄d 
Day of Resurrection, see yawm al- Fāt.ima (the Prophet’s daughter) ,
qiyāma *, *, *, *, *; ,
al-Daylamı̄, see Muhammad. b. ; , , , , , ; see
Sulaymān also mus. h. af Fā.tima
Decalogue  al-fawātih. 
Dharı̄h. al-Muhārib. ı̄  Fayd. b. al-Mukhtār *, , 
dhimmı̄  al-Fayd. al-qudsı̄, see al-Nūrı̄ al-Tabar-
.
dhū #adl *,  sı̄/Tabris
. ı̄
Dhū l-Qarnayn *;  Fihrist, see Ibn al-Nadı̄m, al-Tūs . ı̄
Diyā"
. al-#ālamı̄n/#ālamayn fı̄ l-imāma, Fir#awn (Pharaoh) *, *, ,
see Abū l-Hasan
. b. Muhammad
. *; Pharaoh , ; see also āl
Tāhir
. Fir #awn
Dome of the Rock , , , n fitna *, *
al-Durra al-najafiyya, see Muhammad . Fleischhammer, M. 
Bāqir al-Hamadānı̄ Four Books 
Fudayl
. al-A#war *
Ebionites  Fudayl
. b. Yasār , ; Fudayl . *,
Egypt ;  , , , , 
Egyptian  Fudayl
. (b. al-Zubayr) *
Elad, A.  fulān, see Abū Bakr, #Umar, #Uthmān
Ethiopian  Furāt b. Ibrāhı̄m al-Kūfı̄ (d. ca.
Eve, see Hawwā"
. /) ; Furāt 
extremism, extremist(s), see ghālı̄
Ezra, see #Uzayr Gabriel, see Jabra"ı̄l
Geschichte des arabischen Schrifttums, see
fad. ā"il  Sezgin
Fad. ā"il al-qur"ān, see al-Sayyārı̄ Geschichte des Qorāns, see Nöldeke
Fad. ā"il al-shı̄ #a, see Ibn Bābawayh Ghadı̄r Khumm ; , , ,
Fadāla
. *,  ; see also yawm al-ghadı̄r
 
ghālı̄ (extremist) , ; ghulāt (ex- al-Halab

. ı̄ *; see also Muhammad
.
tremists) , n; ghuluww (ex- al-Halab
. ı̄, #Ubaydallāh al-Halab
. ı̄,
tremism) ; , , , , , Yahyā
. al-Halab . ı̄
, , , , , ,  Hamadān (Hamadhān) n
Ghanā"im al-ayyām, see al-Fādil
. al- Hamdān (tribe) 
Qummı̄ Hammād
. b. #Īsā *, *, , ,
Ghulām Tha#lab, see Abū #Umar , , , , , , ,
Muhammad
. , , , , , ; ;
ghulāt, see ghālı̄ Hammād
. , *, , , ,
ghuluww, see ghālı̄ , , , , , , ,
ghurāb * , , , , , , ,
Gilliot, C.  , , , , , , 
Goldziher, I. , , , n, ; , Hammād
. (b. Marwān) n*
,  Hammād
. b. #Uthmān *, , ,
Grabar, O.  , ; Hammād . 
Greek  Hamza
. (one of the Seven Readers)
Grohmann, A. , n , , , , , , ,
Günther, S.  , , , , , , ,

Hab
. ı̄b al-Sijistānı̄ *, ,  Hamza
. b. Muhammad . al-Tayyār
.
al-Hadā"iq
. al-nād. ira, see al-Bahrān
. ı̄ al-Kūfı̄ 
Ha. dārima
.  Hamza
. b. al-Rabı̄# *
al-Hādı̄, see Abū l-Hasan . al-Thālith Hamza
. b. #Ubayd *; Hamza . 
al-hādı̄, see #Alı̄ b. Abı̄ Tālib
. Hanaf
. ı̄s 
Had
. ı̄th , n, , , n, , , h. anı̄f 
, , ; ; h. adı̄th(s) , , h. arf , , , , ; ; ah. ruf *,
, n, n, ; , , , , ; h. arf bayna h. arfayn ; h. arf
, , ,  makān h. arf ; h. arf muh. arraf ;
h. adı̄th al-manzila  h. urūf 
h. adı̄th qudsı̄ ; , , , ,  Har
. ı̄z/Hurayz . *, *, , ,
al-Hafd
.  , , , , , , ,
Haf
. s. al-A#war * , , , , , , ,
Haf
. s. (b. Sulaymān) ; , , , , , , , , ;
 Har
. ı̄z/Hurayz . b. #Abdallāh al-
Haf
. s.a (the Prophet’s wife) ; , Sijistānı̄ 
; , ,  Hartmann, M. n
al-h. ajj *, , *, ; h. ajjuka ; Hārūn (the biblical Aaron) ,
h. ajjukum ; pilgrimage , , n, ; Aaron n; , 
, ,  Hārūn b. al-Jahm *, 
al-Hajjāj
. (Umayyad governor) ; Hārūn b. Khārija *; ; Hārūn
, ; , ; al-Hajjāj . b. 
Yūsuf , ;  Hārūn (b. Mūsā al-Bas.rı̄) 
al-Hajjāl
. *, , ,  Hārūn al-Rashı̄d (#Abbāsid caliph)
al-Hakam
. b. Buhlūl * , , , 
al-Hakam
. b. Miskı̄n *,  al-Hasan,
. see al-Hasan
. al-Bas.rı̄
al-Hakam
. b. #Utayba/#Uyayna *, al-Hasan
. (b. #Alı̄, second Imam) ,
 *, *, *, , , , ,
 
, *, *; ; , , , Hawting, G. , 

; al-Hasan
. b. #Alı̄ , ,  Hawwā"
. (the biblical Eve) *; Eve
al-Hasan
. b. #Alı̄, see Ibn Fad. dāl . 
Hasan
. b. #Alı̄ b. Hasan. b. #Abd Heaven , 
al-Malik al-Qummı̄ (d. after Hebrew , , 
/)  Hell, see (al-) nār
al-Hasan
. b. #Alı̄ b. al-Hasan. b. al- Hibat Allāh (b. Salāma, d. /)
Hasan
. b. al-Hasan
. b. #Alı̄ b. Abı̄ 
Tālib
.  Hidden Imam, see Imam(s)
al-Hasan
. b. #Alı̄ b. Mahziyār n (al-) Hijāz
. ; ; , ; ahl al-
al-Hasan
. b. #Alı̄ b. Yaqt.ı̄n * Hijāz
. 
al-Hasan
. al-#Askarı̄ (eleventh Imam) Hijāz
. ı̄(s) , 
, , ; , , ; al-#Askarı̄ al-Hill
. ı̄ (d. after /–)
n; , ,  –; (al-) Hasan . b. Sulaymān
(al-) Hasan
. al-Bas.rı̄ , , , al-Hill. ı̄ , ; his Mukhtas. ar/
, , , , , , , Muntakhab bas. ā"ir al-darajāt ,
, , ; al-Hasan . , , n, n, 
, , , , , , , al-Hill
. ı̄ (Ibn al-Mut.ahhar, d. /
, , ,  ) ; al-#Allāma al-Hill . ı̄ 
al-Hasan
. b. Hubaysh
. * al-Himyar
. ı̄, see #Abdallāh b. Ja#far
al-Hasan
. b. Mahbūb,. see Ibn Mah- . al-Himyar
. ı̄
būb Hinds, M. , 
al-Hasan
. b. Muhammad. * Hishām (b. #Abd al-Malik, Umayyad
al-Hasan
. b. Mu hammad
. b. al- caliph) 
Hasan
. al-Qummı̄ (d. after / Hishām b. #Ammār 
–)  Hishām b. al-Hakam . *; 
al-Hasan
. b. Mūsā * Hishām b. Sālim *, , , ,
al-Hasan
. b. Qārin, see Ibn Qārin , , 
al-Hasan
. al-Qummı̄ * Hishām b. #Urwa 
al-Hasan
. b. Rāshid *, , ; Holy Land 
 Hubayra (b. Muhammad . al-Tam-
al-Hasan
. al-Sayqal
. *,  mār) 
(al-) Hasan
. b. Sulaymān al-Hill . ı̄, see Hubayra b. Yarı̄m *
al-Hill
. ı̄ h. ubb ; 
Hāshim al-Bahrān . ı̄, see al-Bahrān . ı̄ Hudhayfa
. b. Mans.ūr *
Hāshim b. Sulaymān al-Bahrān . ı̄, see Hudhayfa
. b. al-Yamān ; ;
al-Bahrān
. ı̄ Hudhayfa
. 
Hāshimı̄s , , ; ba#d. al- Hudhayl (tribe) 
hāshimiyyı̄n , ; banū Hāshim al-h. ujja 
, ; Banū Hāshim n; Humayd
. *
 al-Humayrā",
. see #Ā"isha
Hāshiyat
. al-madārik, see al-Bihbihānı̄ Humrān
. b. A#yan ; ; Humrān .
Hassān
. * *, , *, , , , *
al-Hāwı̄
. fı̄ rijāl al-shı̄ #a al-imāmiyya, see Hurayz,
. see Har
. ı̄z
Ibn Abı̄ Tayy . al-Halab
. ı̄ h. urūf, see h. arf
Hawrān
. (region of southern Syria) al-Hurr
. al-#Āmilı̄ (d. /)
 n; ; Muhammad . b. al-
 
Hasan
. al-Hurr
. al-#Āmilı̄ , ; Ibn Abı̄ Mulayka 
his Ithbāt al-hudāt ; his (Tafs. ı̄l) Ibn Abı̄ Najı̄h. 
wasā"il al-shı̄ #a  Ibn Abı̄ Najrān *, , 
al-Husayn,
. see al-Husayn
. b. #Alı̄, al- Ibn Abı̄ Nas.r, see Ahmad . b. Muham-.
Husayn
. b. Sayf mad b. Abı̄ Nas.r
al-Husayn
. b. Abı̄ l-#Alā" *,  Ibn Abı̄ Shayba (d. /) ; his
al-Husayn
. b. #Alı̄ (third Imam) *; al-Mus. annaf fı̄ l-ah. ādı̄th wa-l-āthār 
, ; , ; al-Husayn . , Ibn Abı̄ Tayy . al-Halab
. ı̄ (d. ca.
*, *, , , *, , /–) ; his al-Hāwı̄ .
, , *, *; ,  fı̄ rijāl al-shı̄#a al-imāmiyya 
al-Husayn
. (Dhū l-Dam#a?) * Ibn Abı̄ #Ubla , , , ,
al-Husayn
. b. Khālid * 
al-Husayn
. b. (al-) Mukhtār , , Ibn Abı̄ #Umayr, see Muhammad . b.
 Abı̄ #Umayr
al-Husayn
. b. Sa#ı̄d  Ibn Abı̄ #Uthmān *
al-Husayn
. b. Sayf b. #Amı̄ra *, Ibn Abı̄ Zamanı̄n (d. /–
n; al-Husayn
. ; al-Husayn
. ) 
b. Sayf , , , , , n, Ibn Abı̄ Zaynab, see al-Nu#mānı̄
, n, n, n, ; Ibn ibn Ādam ; ; see also banū Ādam
Sayf n, , , , , , , Ibn #Āmir (one of the Seven Read-
, , , , , , , ers) , , , , , ,
, , , , , , , , , , , , , 
, , , , , , , Ibn al-Anbārı̄, see Abū Bakr Ibn al-
, , ,  Anbārı̄
al-Husayn
. b. #Ubaydallāh al-Tal- Ibn al-#Arabı̄, see Abū Bakr Ibn al-
la#ukbarı̄ n #Arabı̄
al-Huwayz
. ı̄, see #Abd #Alı̄ al-Hu-. Ibn Arwā, see #Uthmān
wayzı̄ Ibn Asbāt., see #Alı̄ b. Asbāt.
Ibn Aslam, see Muhammad . b. Aslam
Iblı̄s *,  Ibn al-#Atā"iqı̄ (th/th century) 
Ibn #Abbās , ; n, n; , , Ibn #At.iyya (al-Andalusı̄, d. /
, , , , , , , , ) , , 
, , , , , , , Ibn #Ayyāsh, see Ibn #Abbās
, , –, , , , Ibn Bābawayh (d. /) ,
, , , , , , , , n; , , , , ;
, , , , , , , Muhammad. b. #Alı̄ Ibn Bāba-
, , , , , , , wayh ; his Bishārāt al-shı̄ #a ;
, , , , , , , his Fad. ā"il al-shı̄#a 
, , , , , , , Ibn Bat.t.a, see Muhammad . b. Ja#far
, , ,  b. Ahmad . b. Bat.t.a
Ibn #Abbās/Ibn #Ayyāsh n* Ibn Bukayr *, , *, ,
Ibn Abı̄ Dāwūd (d. /–) , , , 
, , ; his Mas. āh. if  Ibn Dharr 
Ibn Abı̄ Hamza,
. see #Alı̄ b. Abı̄ Ibn Fad. dāl . *, , , , ,
Hamza
. *, , , , ; al-Hasan .
Ibn Abı̄ Ishāq
. , , ,  b. #Alı̄ , ; al-Hasan . b. #Alı̄
Ibn Abı̄ Laylā ,  b. Fad. dāl . 
 
Ibn Fudayl,
. see Muhammad
. b. (al-) , , , , , , ,
Fudayl
. , , , , , , ,
Ibn al-Ghadā"ir . ı̄ (fl. first half of , , , , , , ,
th/th century)  , , , , , , ,
Ibn Hajar
. al-#Asqalānı̄ (d. /) , , , , , , ,
 , , , , , , ,
Ibn al-Hanafiyya
. ; Muhammad
. , , , , , , ,
ibn al-Hanafiyya
. ,  , , , , , , ,
Ibn al-Haytham (fl. first half of , , , , , , ,
th/th century)  , ; #Abdallāh b. Mas#ūd ;
Ibn Idrı̄s al-Hill . ı̄ (d. /) ; Ibn Umm #Abd *; see also qirā"at
Ibn Idrı̄s n, ; his Kitāb al- Ibn Mas#ūd
sarā"ir  Ibn Maytham, see Ibn Mı̄tham
Ibn Jammāz (Sulaymān b. Muslim) Ibn Miqsam (d. /) ; ,
 , , , , , , ,
Ibn al-Jawzı̄ (d. /) , , 
,  Ibn Mı̄tham/Maytham 
Ibn Jinnı̄ (d. /) ,  Ibn Muhay. s.in , , , , 
Ibn Jubayr, see Sa#ı̄d b. Jubayr Ibn Muskān, see #Abdallāh b. Mus-
Ibn al-Juhām. (d. after /–) kān
, , , ; , , ; his Ibn Muslim, see Muhammad . b.
Ta"wı̄l mā nazala min al-qur"ān , Muslim
 Ibn al-Nadı̄m (d. /) , n;
Ibn Jumhūr, see Muhammad . b. ; his Fihrist n
Jumhūr Ibn Qārin * (probably al-Hasan. b.
Ibn Jundab/Jundub, see #Abdallāh b. Qārin)
Jundab/Jundub Ibn Qays , , , , 
Ibn Jurayj  Ibn al-Rāwandı̄ (d. ca. /–
Ibn Kathı̄r (one of the Seven Read- or /–) n
ers) , , , , , , Ibn Ri"āb, see #Alı̄ b. Ri"āb
, , ,  Ibn Sa#d (d. /) ; his Tabaqāt
.
Ibn Khālawayh (d. /–) 
 Ibn al-Sā"ib 
Ibn Khallikān (d. /)  Ibn Sālim *
Ibn Khuthaym, see al-Rabı̄# b. Ibn al-Samayfi# , ; see also al-
Khuthaym Yamānı̄
Ibn Mahbūb. *, , , , , Ibn Sayf, see al-Husayn
. b. Sayf b.
, , , , , , , #Amı̄ra
; al-Hasan . b. Mahbūb
. , , Ibn Shādhān (d. after /–
, ,  ) 
Ibn Mahbūb. al-Ash#arı̄ (Muham-
. Ibn Shādhān, see al-Fadl . b. Shādhān
mad b. #Alı̄) (rd/th century) ; Ibn Shahrāshūb (d. /) ,
his Kitāb (nawādir) al-mus. annaf  n;  his Mathālib al-nawās. ib 
Ibn Mas#ūd *, , *, *, Ibn Shamir, see #Amr b. Shamir
*; n, , n, , , n; Ibn Shanabūdh (d. /) ;
, , , , , , , , , , , , , , 
, , , , , , , Ibn Shihāb, see al-Zuhrı̄
 
Ibn Sinān, see Muhammad . b. Sinān #Ikrima , , , , , , ,
Ibn Sı̄rı̄n ,  , , , , , , ,
Ibn Surayj/Shurayh. al-Is.bahānı̄  , , , , , , ,
Ibn Tāwūs
. (d. /) , n; 
; #Alı̄ b. Mūsā Ibn Tāwūs . , ı̄lāf 
;  Imam(s) , –, , , n,
Ibn Udhayna, see #Umar b. Udhayna –, ; , , , , ,
Ibn #Umar , , , , , , , , , , , , , –
; #Abdallāh b. #Umar ; , , , , , , , ,
,  , , , , , , ,
Ibn Umm #Abd, see Ibn Mas#ūd , , , , , , ,
Ibn Ūrama, see Muhammad . b. , , , , , ,
Ūrama , , , , , , ,
Ibn #Urwa al-Tamı̄mı̄ * , , , , , ,
Ibn Wahb, see #Abdallāh b. Wahb , , , , , ,
Ibn al-Walı̄d al-Qummı̄ (Muham- . , , , , , , ,
mad b. Hasan, . d. /–) , , , , , ,
 , , , , , ,
Ibn Ya#mar, see Yahyā . b. Ya#mar , ; Hidden Imam ;
Ibn Yaqt.ı̄n (#Alı̄ b. Yaqt.ı̄n b. Mūsā, Twelfth Imam , n; see also
#Abbāsid official, d. /) * al-imām
Ibn Zayd (#Abd al-Rahmān, . d. al-imām , , , , ; imām
/)  al-h. aqq ; imām jadı̄d ; imām
Ibn al-Zubayr , ; , , , mubı̄n , ; imām zāhir. ; al-
, , , , ; #Abdallāh a"imma , , , , , ,
b. al-Zubayr ; , ,  , , , , , , ,
Ibrāhı̄m (the biblical Abraham) , , n; ; a"immat al-h. aqq
, n, –, , *, ; a"immat al-jawr ; see also
*; Abraham , n; , , Imam(s), s. āh. ib hādhā l-amr, walāyat
; see also āl Ibrāhı̄m #Alı̄ wa-l-a"imma
Ibrāhı̄m (the Prophet’s son) * al-imām al-awwal, see #Alı̄ b. Abı̄
Ibrāhı̄m b. #Abd al-Ham . ı̄d *, Tālib
.
,  Imāmı̄(s) –, n, , , –
Ibrāhı̄m (b. Abı̄ Bakr b. al-Rabı̄#)  , n, –; , , , , ,
Ibrāhı̄m b. Muhammad . b. #Abdallāh , , , , , , ,
(great-grandson of al-Kāzim) . n , , , , , , ,
Ibrāhı̄m b. Muhammad . b. Fāris * , 
Ibrāhı̄m al-Nakha#ı̄ , , , , Imāmı̄ Shı̄#ism , n, , n,
; al-Nakha#ı̄  n, ; 
Ibrāhı̄m b. Nas.r * #Imrān b. Mı̄tham/Maytham *,
Ibrāhı̄m b. #Umar * 
#idda  al-#Iqd al-thamı̄n, see al-Mans.ūr bi-llāh
Idrı̄s b. #Abdallāh  irāda ; irādāt 
al-Ih. tijāj, see al-Tabris
. ı̄ (Ahmad
. b. Iran n
#Alı̄) Iranian , , 
Ijtināb, see Muhammad. Bāqir al- (al-) #Irāq , n, –; , 
Hamadānı̄ #Irāqı̄(s) n; , , , 
 
#Īsā, see #Īsā b. #Umar Jābir , , , , , ,
#Īsā (Jesus) , , , ; ; , , , , , , ,
#Īsā b. Maryam , ; Jesus , , , , , n, ,
, , n; , , ,  ; ; Jābir b. Yazı̄d *, ,
#Īsā b. #Abdallāh *,  
#Īsā b. A#yan * Jābir b. Rāshid *
#Īsā b. Maryam, see #Īsā Jābir b. Yazı̄d, see Jābir al-Ju#fı̄
#Īsā b. #Umar al-Thaqafı̄ ; #Īsā b. Jabra"ı̄l (the archangel Gabriel) ,
#Umar , ; #Īsā  *, , , , , , , , ,
Isaac, see Ishāq . , , , , , , ,
Is.fahān  , , , , , , ;
al-Is.fahānı̄, see Abū l-Faraj al-Is.- ; , ; Gabriel ; , ;
fahānı̄ Jabra"ill ; Jibrı̄l *; 
Ishāq. (the biblical Isaac) *, , Jacob, see Ya#qūb
*, *; Isaac n Ja#far al-Ahmar . b. Ziyād n*
Ishāq. b. #Abd al-#Azı̄z Abū l-Safātij Ja#far b. Bashı̄r *, , 
; Abū l-Safātij *; Abū Ja#far b. #Imrān b. #Abdallāh al-
Ya#qūb Ishāq. Abū l-Safātij al- Ash#arı̄ 
Kūfı̄ ; see also Abū Ya#qūb Ja#far b. Muhammad . *, *
Ishāq. b. #Ammār *, , , , Ja#far b. Muhammad . b. Hukaym/
.
, , , ,  Hak
. ı̄m *
Ishāq. b. Ibrāhı̄m * Ja#far b. Muhammad . al-Tayyār
. *
Ishāq. b. Ismā#ı̄l , ; Ishāq . b. Ja#far b. Muhammad . b. #Ubaydallāh
Ismā#ı̄l al-Nı̄sābūrı̄ ,  *
Ishmael, see Ismā#ı̄l Ja#far b. Qurt. *
Islamic revolution n Ja#far al-Sādiq,
. see Abū #Abdallāh
ism allāh al-akbar  al-Jahdar
. ı̄, see #Ās.im al-Jahdar . ı̄
al-ism al-a #zam . ;  al-Jāhi
. .z (d. /–) ; his
#is. ma  Bayān 
Ismā#ı̄l, see Abū Hammām jahr 
Ismā#ı̄l (the biblical Ishmael) n*, Jalāl al-Dı̄n al-Husayn
. ı̄ al-Urmawı̄
, , *; ; Ishmael 
n jam# al-qur"ān 
Ismā#ı̄l b. #Abbād al-Qas.rı̄ *; Jāmı̄ 
Ismā#ı̄l ; Ismā#ı̄l b. #Abbād  al-Jāmi #, see #Abdallāh b. Wahb
Ismā#ı̄l (b. Abı̄ Bakr b. al-Rabı̄#)  Jāmi#a 
Ismā#ı̄l b. Jābir *,  Jamı̄l b. Darrāj *, 
Ismā#ı̄l al-Jarı̄rı̄/Jurayrı̄ * Jamı̄l al-Hannā
. t./al-Khayyāt. *
Istibs. ār, see al-Tūs
. ı̄ Jamı̄l b. Sāli
. h. *; 
al-Istighātha fı̄ bida# al-thalātha, see #Alı̄ jamrat al-#aqaba *
b. Ahmad
. al-Kūfı̄ (al-) janna , , , , , ,
istithnā"  , , , , , , ,
Ithbāt al-hudāt, see al-Hurr . al-#Āmilı̄ , , ; Paradise , ,
, 
Jābir b. #Abdallāh  Jarı̄riyya 
Jābir al-#Abdı̄ * Jārūdı̄ , 
Jābir al-Ju#fı̄ *; , , –; al-Jawād, see Abū Ja#far al-Thānı̄
 
Jawāhir al-kalām, see Muhammad

. al-Khātūnābādı̄, #Abd al-Husayn .
Hasan
. b. Muhammad
. Bāqir al-Husayn
. ı̄ (d. /–)
al-Jazā"irı̄, see Ni#mat Allāh al-Jazā"irı̄ ; his (Ta"rı̄kh) waqā"i# al-ayyām
Jeffery, A. , , , ,  wa-l-sinı̄n wa-l-a#wām n
Jerusalem ;  khawātı̄m, see khātima
Jesus, see #Īsā Khaybar (oasis in the Hijāz) . *
Jews, see al-yahūd al-Khaybarı̄ *, , *
Jibrı̄l, see Jabra"ı̄l Khaythama *
jihād , ;  Khirbet al-Mird 
jinn , , ,  al-Khū"ı̄ (d. /) , , ,
jizya ,  , , , 
John of Damascus n Khumaynı̄ (d. /) 
Joseph ,  khums 
Joshua  Khurāsān 
Judaism, see al-yahūd al-Khurāsānı̄, see Muhammad .
Julian (Roman emperor)  Kāzim
. al-Khurāsānı̄
Juwayriya b. Asmā" * khu.tbat al-wadā # 
Khuzayma *
Ka#b b. Mālik  al-Khwānsārı̄, Muhammad . Bāqir
Kāfı̄, see al-Kulı̄nı̄ al-Mūsawı̄ (d. /) , ;
Kah. hāla
. (d. /) n his Rawd. āt al-jannāt n
kalāla  al-Kindı̄, see #Abd al-Ması̄h.
al-Kalbı̄  al-Kisā"ı̄ (one of the Seven Readers)
Kāmil al-Tammār  , , , , , , ,
Karbalā"  , , , , , , ,
al-karra *, ; n , , , , , 
al-karūbiyyūn * al-Kishshı̄ (fl. first half of th/th
al-Kāshānı̄, see Muhsin . al-Fayd. century) n; 
al-Kashf wa-l-bayān, see al-Tha#labı̄ Kister, M.J. , 
Kathı̄r/Kuthayr b. Sa#ı̄d * kitāb (marriage contract) 
al-kawthar , *; , ;  kitāb #Alı̄ *; see also #Alı̄ b. Abı̄
al-Kāzim,. see Abū l-Hasan
. (Mūsā Tālib
.
al-Kāzim)
. kitāb allāh, see al-qur"ān
Kessler, Ch.  Kitāb al-azilla
. 
al-Khal#  Kitāb fad. ā"il al-qur"ān, see Abū #Ubayd
Khalaf b. Hammād
. , , *, Kitāb al-ghārāt, see al-Sayyārı̄
, , *; ; Khalaf *, Kitāb al-ghayba, see al-Nu#mānı̄
, ,  Kitāb al-mah. āsin, see Ahmad. al-Barqı̄
Khalaf b. Hishām al-Asadı̄ (one of Kitāb ma#rifat al-nāqilı̄n, see Abū l-
the Ten Readers)  Qāsim Nas.r b. (al-) Sabbā . h.
Khālid b. Nashı̄t.  Kitāb al-nawādir, see al-Sayyārı̄
Khallād al-Sindı̄/al-Sarı̄/al-Suddı̄ Kitāb nawādir al-h. ikma, see Muham- .
; see also al-Sindı̄, al-Suddı̄ mad b. Ahmad . b. Yahyā
.
al-khāmis *; see also al-Zubayr Kitāb (nawādir) al-mus. annaf, see Ibn
Khārijı̄(s) , ;  Mahbūb
. al-Ash#arı̄
khātima/khawātı̄m  Kitāb al-qirā"a/al-qirā"āt, see al-Sayyārı̄
Khat.t.ābiyya  Kitāb al-sarā"ir, see Ibn Idrı̄s al-Hill . ı̄
 
(Kitāb al-) tafsı̄r, see al-Sayyārı̄ Lūt. (the biblical Lot) 
Kitāb tafsı̄r al-qur"ān #an al-s. ādiqı̄n/al- Luxenberg, Ch. 
S. ādiqayn/Kitāb tafsı̄r al-qur"ān wa-
ta"wı̄lihi, see al-Sayyārı̄ al-Madā"inı̄ *
Kitāb al-tanzı̄l min al-qur"ān wa-l- Madārik al-ah. kām, see Sibt. al-Shahı̄d
tah. rı̄f, see #Alı̄ b. al-Hasan
. b. #Alı̄ al-Thānı̄
b. Fad. dāl. Madelung, W. 
Kitāb al-tanzı̄l wa-l-tah. rı̄f, see al- al-Madı̄na , , , *, ; ,
Sayyārı̄ ; ahl al-Madı̄na ; Medina
Kitāb al-tanzı̄l wa-l-tah. rı̄f/wa-l-taghyı̄r, , ; , , , , , ; see also
see al-Barqı̄ Medinese
Kitāb thawāb al-qur"ān, see al-Sayyārı̄ Maghribı̄ scribes 
Kitāb al-.tibb, see al-Sayyārı̄ Mahdı̄ ; ; see also al-qā"im
Kitāb al-yawāqı̄t, see Abū #Umar mah. w 
Muhammad. al-Majlisı̄ (d. /) n, ;
Kraus, P. n , , , , , , ,
(al-) Kūfa *, , *, , n; , , , , , , ,
, ; , , , ; ahl al- , , , , , , ,
Kūfa  , , , , , , ,
Kūfan(s) , n; , , , , –, , ; Muhammad
. Bāqir al-
, , , , –, , , , , Majlisı̄ , ; his Bih. ār al-anwār
, , , , , , , , , , ; his planned Mustadrak al-bih. ār
, , , , , , , , 
, , , , , , , al-majūs ; see also Zoroastrians
, , –, , , , al-malak , ; angel(s) , ,
, , , , , , , , , , , ; al-malā"ika
, , , , , , , , , , , , *, ,
, , , , , , , , , , , 
, , , , , , , Mālik b. #At.iyya *
, , , , , , , Mālik al-Juhanı̄ *
, , , , , , , Mālikı̄s 
, , , , , , , al-Māmaqānı̄ (d. /) , 
, , , , ,  al-Ma"mūn (#Abbāsid caliph) ,
Kulayb b. Mu#āwiya * 
al-Kulı̄nı̄ (d. /) , ; ; Manba# al-h. ayāt, see Ni#mat Allāh al-
his Kāfı̄ ; ; see also al-Māzan- Jazā"irı̄
darānı̄ Mānı̄ , 
Kuthayr, see Kathı̄r Manichaeans 
mansūkh ; mansūkh al-tilāwa n;
Laban  see also naskh
al-Lāhı̄jı̄ (d. after /–) Mans.ūr ; see also Mans.ūr b. al-
n; Muhammad. Bāqir al-Lāhı̄jı̄ #Abbās, Mans.ūr b. Yūnus
; his Tadhkirat al-a"imma  al-Mans.ūr (#Abbāsid caliph) 
Lammens, H.  Mans.ūr b. al-#Abbās *, , ;
al-lawh. al-mah. fūz.  Mans.ūr *, , , 
Lecker, M.  Mans.ūr b. Hāzim
. *, , , ,
Leder, S.  , 
 
Mans.ūr b. al-Mu#tamir  Minā (station of the h. ajj) 

Mans.ūr b. Yūnus *, , ; Mingana, A. , , , , , 
Mans.ūr * al-Minqarı̄ *
al-Mans.ūr bi-llāh #Abdallāh b. mi #rāj , , , 
Hamza
. (Zaydı̄ Imam, d. / Mir"āt al-anwār, see Abū l-Hasan
. b.
) ; his al-#Iqd al-thamı̄n fı̄ Muhammad
. Tāhir
.
ah. kām al-a"imma al-hādı̄n  Modarressi, H. ; , 
Marcion  Moses, see Mūsā
Māriya (slave girl)  Motzki, H. , , , 
Marw (city in Khurāsān)  Mu#ādh b. Jabal , ; Mu#ādh
Marwān  
Marwān b. al-Hakam . (Umayyad Mu#allā b. Khunays *, *
caliph) ;  Mu#allā b. #Uthmān *, *
Marwān b. Muslim * Mu#āwiya (b. Abı̄ Sufyān, first
Marwānid  Umayyad caliph) *; ; ,
Maryam (Mary) , *,  , , 
Mas. ābı̄h. al-anwār, see #Abdallāh al- Mu#āwiya b. #Ammār *, 
Husayn
. ı̄ al-Shubbar Mu#āwiya b. Qurra 
Mas. āh. if, see Ibn Abı̄ Dāwūd al-mu #awwidhatān ; 
al-Masā"il al-.tarābulusiyyāt al-ūlā, see al-Mufad. dal. al-Ju#fı̄ 
al-Sharı̄f al-Murtadā . al-Mufad. dal. b. Muhammad
. ;
Mashhad (city in Khurāsān)  al-Mufad. dal
. 
al-ması̄h. * al-Mufad. dal. b. Sāli
. h,. see Abū Jamı̄la
Masrūq b. al-Ajda#  al-Mufad. dal. b. #Umar *, ,
Masrūq b. Muhammad . *; Mas- , , ; al-Mufad. dal . 
rūq  al-Mufı̄d, see al-Shaykh al-Mufı̄d
Mathālib al-nawās. ib, see Ibn Shah- al-Mughı̄ra b. Tawba *
rāshūb muh. addath *; n
al-mathānı̄ *, , ,  Muhājirūn , 
al-Māturı̄dı̄ (d. /) ; his Muhammad
. (the Prophet) , , ,
Ta"wı̄lāt al-qur"ān  *, , –, , , ,
al-Māwardı̄ (d. /)  , , , , , , ,
al-Maymūniyya  , n*, , , , ,
Maysir/Maysara, see Muyassir –, , , , , ,
al-Māzandarānı̄ (d. /– , , , , *, , ;
) , ; Muhammad . , n, –, , , , , ,
Sāli
. h. al-Māzandarānı̄ ; his , , ; , , , ; al-
commentary on al-Kulı̄nı̄’s Us. ūl nabı̄ , , , , , ,
min al-kāfı̄ ; see also al-Kulı̄nı̄ , , , ; nabiyyuhu ;
Mecca , , ; , , ,  al-rasūl , , ; rasūl allāh ,
Meccan(s) ,  , , , , , , , ,
Medina, see al-Madı̄na , , , , , , ,
Medinese , , , , , ; , , , , , , ,
see also al-Madı̄na , , *, , , *,
metempsychosis (tanāsukh) , n , , , , *, , ,
Mı̄kā"ill (the archangel Michael) *; , , , , , , ,
Mı̄kā"ı̄l ; Mı̄kāl  , , , , –, *,
 
; , , , , , , Muhammad

. b. #Alı̄ Ibn Bābawayh,
, ; rasūluhu , ; the see Ibn Bābawayh
Prophet , n, , , , , , Muhammad
. b. #Alı̄ Ibn Mahbūb, . see
n, , , , , n, – Ibn Mahbūb .
; , , , , , , , , , Muhammad
. b. #Alı̄ al-Kūfı̄, see
, , , , , , , Muhammad. b. #Alı̄
, , , , , , , Muhammad
. ı̄, see
, , , , , , , Muhammad. b. #Alı̄
, , , , , , , Muhammad
. b. Aslam , , ,
, , , , , , , , ; Ibn Aslam *, 
, , , , , , , Muhammad
. b. Bahr . al-Is.fahānı̄, see
, , , , , , , Abū Muslim
, , , , ; the Prophet Muhammad
. b. Bahr . al-Ruhnı̄ (fl.
Muhammad
. , ; his qirā"āt , early th/th century) ; al-
, , , , , , , Ruhnı̄ 
, , , , ; see also āl Muhammad
. al-Bāqir, see Abū Ja#far
Muh. ammad, qirā"at rasūl allāh, shı̄#at Muhammad
. Bāqir al-Hamadānı̄ (d.
āl Muh. ammad /) ; his Abhā al-durar
Muhammad,
. see Muhammad
. b. fı̄ takmilat #iqd al-durar n; his
Sulaymān al-Da#wa al-h. usayniyya n; his al-
Muhammad
. b. #Abdallāh *,  Durra al-najafiyya fı̄ l-us. ūl al-dı̄niyya
Muhammad
. b. Abı̄ l-Hasan
. (son of n; his Ijtināb n
al-Kāzim)
. * Muhammad
. Bāqir al-Mūsawı̄, see
Muhammad
. b. Abı̄ #Umayr , al-Khwānsārı̄
; Ibn Abı̄ #Umayr *, , , Muhammad
. al-Barqı̄, see al-Barqı̄
, , , *, , , , , Muhammad
. b. (al-) Fudayl . , ,
, , , , , , , , , , , , , ,
, , , , , , , ; Ibn Fudayl . , , ,
;  , , ; Muhammad . b.
Muhammad
. b. Ahmad
. b. Yahyā
. al- al-Fudayl . al-Azdı̄ *, 
Ash#arı̄ al-Qummı̄ ; his Kitāb Muhammad
. al-Halab
. ı̄ *, ; ;
nawādir al-h. ikma  al-Halab
. ı̄ 
Muhammad
. b. #Alı̄ *, , , , Muhammad
. ibn al-Hanafiyya,
. see
, , , , , , , , Ibn al-Hanafiyya
.
*, , , , , , , Muhammad
. b. al-Hasan,
. see al-Hurr.
, , , , , , , al-#Āmilı̄
, , , , , , , Muhammad
. Hasan
. b. Muhammad
.
, , , , *, , Bāqir al-Najafı̄ (d. /) ;
, , , , , , his Jawāhir al-kalām 
, , , , , , , Muhammad
. b. al-Hasan
. al-Saffār
.
, , , , , n, al-Qummı̄ (d. /–) ,
, , ; Abū Sumayna ; ; al-Saffār
. n
Muhammad
. b. #Alı̄ al-Kūfı̄ ; Muhammad
. b. al-Hasan
. al-Sayraf
. ı̄
Muhammad
. ı̄ n; his al-Tah. rı̄f wa-l-tabdı̄l n
n, n Muhammad
. b. Hāshim *
Muhammad
. b. #Alı̄ al-Hamdānı̄/ Muhammad
. b. al-Haytham *
Hamād(h)ānı̄  Muhammad
. b. al-Husayn
. *
 
Muhammad
. b. #Imrān * Muhammad
. b. Sinān al-Zāhirı̄
Muhammad
. b. #Īsā al-Qummı̄ *; 
Muhammad
. b. #Īsā *, ,  Muhammad
. b. Sulaymān *, *,
Muhammad
. b. Ismā#ı̄l * , , , , , ,
Muhammad
. b. Ismā#ı̄l (b. Bazı̄#) , , ; al-Daylamı̄ ;
*, , *,  Muhammad
. *
Muhammad
. b. Ismā#ı̄l (al-Rāzı̄) * Muhammad
. b. Sulaymān al-Azdı̄
Muhammad
. b. Ja#far * *
Muhammad
. b. Ja#far b. Ahmad. b. Muhammad
. b. Tāhir
. al-Samāwı̄, see
Bat.t.a  al-Samāwı̄
Muhammad
. al-Jawād, see Abū Ja#far Muhammad
. b. #Udhāfir *; 
al-Thānı̄ Muhammad
. b. #Umar b. Yazı̄d
Muhammad
. b. Jumhūr *, , *; Muhammad . b. #Umar
, , , , , , , n*, 
, , , , , , , Muhammad
. b. Ūrama *; Ibn
, , , , , , , Ūrama *; Ibn Ūrama al-
, , , , , ; Ibn Qummı̄ 
Jumhūr ,  Muhammad
. b. Yahyā . al-#At.t.ār al-
Muhammad
. b. Ka#b al-Quraz. ı̄ , Qummı̄ 
 muh. kam ; muh. kama ; muh. kamāt
Muhammad
. Kāzim
. al-Khurāsānı̄ *
(d. /)  muh. s. anāt/muh. s. ināt 
Muhammad
. b. Khalaf * Muhsin. b. Ahmad
. al-Kūfı̄ *
Muhammad
. b. Khālid, see al-Barqı̄ Muhsin. al-Am ı̄n (d. /) n,
Muhammad
. b. Makkı̄, see al-Shahı̄d n
al-Awwal Muhsin. al-Fayd. (d. /) ,
Muhammad
. b. Mans.ūr * n; , , , , , ;
Muhammad
. b. Marwān *, , Muhsin . al-Fayd. al-Kāshānı̄ ,
 ; his Tafsı̄r al-s. āfı̄ 
Muhammad
. b. Mas#ūd al-#Ayyāshı̄, al-muh. s. inı̄n/al-muh. s. anı̄n *
see al-#Ayyāshı̄ Mujāhid , , , , , ,
Muhammad
. b. Muslim *, , , , , , , , , ,
, , , , , , ; , , , , , , ,
Ibn Muslim , ,  , , , , , , ,
Muhammad
. b. al-Nadr . al-Hārith
. ı̄ , , 
 mujtahids 
Muhammad
. b. Sa#dān al-Dar . ı̄r n mukhaffaf(a) , , *, , ;
Muhammad
. b. al-Sā"ib al-Kalbı̄, see 
Ibn al-Sā"ib Mukhtas. ar bas. ā"ir al-darajāt, see al-Hill
. ı̄
Muhammad
. Sāli
. h. b. #Abd al-Rah. ı̄m (al-) Munakhkhal *, , , 
al-Yazdı̄ (d. /)  al-Munāwı̄ (d. /) 
Muhammad
. Sāli
. h. al-Māzandarānı̄, al-Mundhir *
see al-Māzandarānı̄ Muntakhab bas. ā"ir al-darajāt, see al-
Muhammad
. b. Sinān , , , Hill
. ı̄
, , , , , , , al-Muntas.ir (#Abbāsid caliph) 
, ; , ; Ibn Sinān al-murji"a ; Murji"ı̄(s) , , 
*, , , , , , ; al-Murtadā, . see al-Sharı̄f al-Murtadā .
 
Murtadā . al-Ans.ārı̄ (d. /)  , , , , , , ,
Mūsā (the biblical Moses) , , , , , , , *,
, , , , , , , , ; Hell , , , ,
, , , *, , ; 
; Moses , n; , , al-Narāqı̄, Ahmad. b. Muhammad
.
, , ,  Mahdı̄ (d. /–) ,
Mūsā b. Fu rāt * –; his Mustanad al-shı̄#a 
Mūsā al-Kāzim, . see Abū l-Hasan
. al-nas. ārā , , , ; al-nas. rāniyya
Mūsā al-Numayrı̄ * ; Christian(s) , , , , ,
al-Mus. annaf, see #Abd al-Razzāq , ; ; Christianity , 
al-Mus. annaf fı̄ l-ah. ādı̄th wa-l-āthār, see al-nās. iba *
Ibn Abı̄ Shayba Nası̄m (slave girl) 
mus. h. af  naskh n; , , ; abrogating
mus. h. af #Alı̄ , *; see also #Alı̄ b. or abrogated verses ; abroga-
Abı̄ Tālib
. tion ; ; see also mansūkh
mus. h. af Fā.tima ; see also Fāt.ima Nasr (idol) *
Musnad, see al-Tayālis
. ı̄ Nas.r b. #Ās.im 
Mustadrak al-bih. ār, see al-Majlisı̄ al-nas. rāniyya, see al-nas. ārā
Mustadrak al-wasā"il, see al-Nūrı̄ al- Na#thal, see #Uthmān
Tabars
. ı̄/Tabris
. ı̄ Neuwirth, A. n
Mustanad al-shı̄#a, see al-Narāqı̄ Nevo, Y. , 
al-mut #a *, *;  Ni#mat Allāh al-Jazā"irı̄ (d. /
Mu#tazilı̄(s) ; ,  ) ; his al-Anwār al-nu #māniyya
muthaqqal(a) *, , ,  ; his Manba# al-h. ayāt 
Muyassir/Maysir * Nı̄sābūr (Nı̄shāpūr) (city in Khu-
Muzayna  rāsān) 
Noah, see Nūh.
Nabataean  Nöldeke, Th. , ; his Geschichte des
al-Nadr . b. Suwayd *, , , Qorāns , 
, , ; ; al-Nadr . , Nu#aym b. Maysara 
, , , , , , , Nubian papyrus 
, * Nūh. (the biblical Noah) , ,
Nāfi# (one of the Seven Readers) , , , *, , –, ,
, , , , , , , , , , , , , ,
, , ,  ; Noah n; , , ;
al-Nah. hās
. (d. /) , ,  Nūhā . , 
al-Nahrawān  al-Nu#mānı̄ (d. ca. / or
Najaf , ,  /), , n; , ; Mu-
al-Najafı̄ (th/th century) , ; hammad
. b. Ibrāhı̄m Ibn Abı̄
, , , , ; #Alı̄ al-Hu- . Zaynab al-Nu#mānı̄ ; his Kitāb
saynı̄ al-Astarābādı̄ al-Najafı̄ ; al-ghayba 
his Ta"wı̄l al-āyāt al-zāhira
. ,  al-Nūrı̄ al-Tabars
. ı̄/Tabris
. ı̄ (d.
al-Najafı̄, see Muhammad
. Hasan
. b. /) , , , , n,
Muhammad
. Bāqir ; al-Nūrı̄ , , n, , n,
al-Najāshı̄ (d. /) , n n, n; , , , , , ,
al-Nakha#ı̄, see Ibrāhı̄m al-Nakha#ı̄ , , , , , , ,
(al-) nār , , , , , , , , , , , , ,
 
, , , , , , , qās. s. , ; ; qus. s. ās. 
, , , , ; his Fas. l Qatāda , , , , , ,
al-khi.tāb , , , , ; his al- , , , , , , ,
Fayd. al-qudsı̄ , ; his Mustadrak , , , , , , ,
al-wasā"il , , ,  , 
Qays (tribe) 
Ory, S.  qirā"a , , n, , ; , , ,
, , , , , , , ,
Paradise, see (al-) janna , , , , , , ,
Paret, R. ,  , , , , , , ,
Persian , n;  , , , , , , ,
Pharaoh, see Fir#awn , , , , , –,
pilgrimage, see al-h. ajj , , , , , , ,
Porphyry  –, , , , , ,
Powers, D. ,  , , , , , , ,
pre-Buwayhid, see Buwayhid , , , , , , ,
de Prémare. A.L. , , ,  , , , ; qirā"āt , ,
Pretzl, O.  ; , , , 
Prophet, see Muhammad
. qirā"at ahl al-bayt , , , ,
Puin, G.R.  , ; see also ahl al-bayt
qirā"at #Alı̄ *, ; ; qirā"at amı̄r
al-Qād. ı̄ #Iyād. (d. /)  al-mu"minı̄n , , , ; see
al-Qādisiyya (south-west of al-H . ı̄ra) also #Alı̄ b. Abı̄ Tālib.
*, * qirā"at Ibn Mas#ūd , , , ,
al-qā"im *, , , *, , , ; see also Ibn Mas#ūd
, , , , ; Qā"im qirā"at rasūl allāh ; ; see also
; , , , ; qā"im bi-amr Muhammad
. (the Prophet)
allāh ; ; qā"imı̄ ; qā"imunā qirā"at Zayd *; see also Zayd (b. #Alı̄
, ; see also Mahdı̄ b. al-Husayn)
.
al-qalam * al-qiyāma, see yawm al-qiyāma
al-Qalqashandı̄ (d. /)  Qumm (city in central Iran) ; ,
qāri" ; , ; qurrā" , ; , , , , 
,  al-Qummı̄ (d. after /) , ,
al-qāri #a  –, ; #Alı̄ b. Ibrāhı̄m al-
al-Qāsim, see al-Qāsim b. Muham- . Qummı̄ 
mad Qummı̄ authors 
al-Qāsim b. #Abd al-Rahmān . * al-qur"ān –, –, , , , ,
al-Qāsim b. Burayd * , , , , , , ,
al-Qāsim al-Iyādı̄ * , , , , , , ,
al-Qāsim b. Muhammad . *, , , , , , , , ,
*; al-Qāsim  , , ; Qur"ān , , , n,
al-Qāsim b. Sallām, see Abū #Ubayd , n, , n, –, n, , ,
al-Qāsim b. Sulaymān * n, –, n, , n, ,
al-Qāsim b. #Urwa *, , *, n, –, n, –, ,
, , ,  n, , , ; , , , , ,
al-Qāsim b. Yahyā . *, , ; , , , , , , ,
 , , , , , , ,
 
, , , , , , , Rubin, U. , 

, , , , , , , al-Ruhnı̄, see Muhammad
. b. Bahr
.
, , , , , , , al-rūm , ; Rūm , 
, , , , ; kitāb allāh Ruma#, see #Umar
, , , , , , , , , ruq#a (epistle) 
, , , , , , , Ruqayya (the Prophet’s daughter)
; see also #Uthmānic codex *
Quranic Studies, see Wansbrough ruwāt, see rāwı̄
Qurashı̄ speech  Ruways , , 
Quraysh (tribe) , , *, ,
, ; ; , , , , Sabbā
. h. al-Azraq ; al-Azraq *
,  Sabı̄# (sub-tribe of Hamdān) 
qurrā", see qāri" al-sabı̄l, see #Alı̄ b. Abı̄ Tālib.
al-Qurt.ubı̄ (d. /) , , Sa#d, see Sa#ı̄d
, , ,  Sa#d b. #Abdallāh (d. / or
qus. s. ās. , see qās. s. /), ; , 
Qut.rub (d. /)  Sa#d b. Abı̄ Waqqās. , , 
Sa#d b. Samura, see Sa#ı̄d b. Samura
al-rābi# *; see also Tal . ha
. Sa#d b. Tar . ı̄f/Zar. ı̄f *
al-Rabı̄# b. Anas  Sa#d b. #Umar al-Jallāb *
al-Rabı̄# b. Khuthaym , , Sa#dān b. Muslim ; Sa#dān *,
, , , , , , , 
, , , , , , , al-Sādiq,
. see Abū #Abdallāh
, , , , , ; Ibn Sadı̄r/Sudayr *, , 
Khuthaym  Safawid
. , , 
al-Rabı̄# b. Zakariyyā * al-Saffār
. al-Qummı̄, see Muhammad
.
al-Radd #alā ahl al-tabdı̄l, see #Alı̄ b. b. al-Hasan
. al-Saffār
.
Ahmad
. al-Kūfı̄ Safwān
. al-Jammāl *, 
Rāfida. ; al-rāfid. a  Safwān
. b. Yahyā
. *, ; ; Saf-
.
al-raj#a , n; , , ,  wān , , , , , , ,
Ramadān . ;  , , , , , , ,
al-rāsikhūn fı̄ l- #ilm * , , , *, , , ,
al-Rāwandı̄ (d. /–) , , , 
 s. āh. ib al-amr 
Rawd. āt al-jannāt, see al-Khwānsārı̄ s. āh. ib hādhā l-amr *; see also al-imām
rāwı̄ ; rāwiya ; ruwāt  s. āh. ib al-sayf 
al-Rāzı̄ (Fakhr al-Dı̄n, d. /– s. āh. ib al-silsila *
) , ,  S. ah. ı̄h. , see al-Bukhārı̄
Resurrection, see yawm al-qiyāma Sahl (al-Sijistānı̄, d. /) ,
Rib#ı̄ b. al-Jārūd ; Abū Nu#aym , , ; Abū Hātim . , 
Rib#ı̄ b. #Abdallāh b. al-Jārūd ; Sahl b. Ziyād *, , , , ,
Rib#ı̄ *, , , , , , , , , , , , ;
, ,  
al-Ridā,
. see Abū l-Hasan . (#Alı̄ al- Sa#ı̄d/Sa#d *
Ridā)
. Sa#ı̄d b. Janāh. *
al-Ridda wa-l-futūh. , see Sayf b. #Umar Sa#ı̄d b. Jubayr , , , , ,
Rosenthal, F. ,  , , , , , , ,
 
, , , , ; Ibn Jubayr , n, –;  and passim;
, ,  Abū #Abd Allāh  (?), ,
Sa#ı̄d/Sa#d b. Samura b. Jundab ; Abū #Abdallāh Ahmad . b.
* Muhammad. al-Sayyārı̄ ; his
sajda , ; sajdatān  Fad. ā"il al-qur"ān n; his Kitāb
Sakkout, H.  al-ghārāt ; his Kitāb al-nawādir
Salām, see Sallām , ; his Kitāb al-qirā"a (=Kitāb
Salām al-Ju#fı̄ * al-qirā"āt) , n, ; his Kitāb
Salama b. Hayyān . * al-qirā"āt , , n, –, ,
Salāma b. Muhammad . n , ; his Kitāb al-tanzı̄l wa-l-
s. alāt , , ; s. alāt al- #as. r *, , tah. rı̄f (=Kitāb al-qirā"āt) , ,
, ; s. alāt al-fajr *; s. alāt al- , ; his Kitāb thawāb al-qur"ān
maghrib *; s. alāt al-s. ubh. ; , n; his Kitāb al-.tibb ; his
al-s. alāt al-wus.tā *, , , (Kitāb al-) tafsı̄r (=Kitāb al-qirā"āt)
; s. alāt al-zuhr
. ; see also #as. r, , ; Kitāb tafsı̄r al-qur"ān #an
zuhr
. al-s. ādiqı̄n/al-S. ādiqayn/Kitāb tafsı̄r
Sāli
. h. b. Mı̄tham/Maytham *, al-qur"ān wa-ta"wı̄lihi (=Kitāb al-
 qirā"āt?) 
Sālim (b. Ma#qil)  al-Sayyid al-Himyar. ı̄ 
Sallām/Salām Abū l-Mundhir  Schacht, J. , , ; his Origins of
Salmān (al-Fārisı̄)  Muhammadan Jurisprudence 
Salt
. b. al-Hajjāj . * Schedl, C. 
Samā#a b. Mihrān ; ; Samā#a Schoeler, G. , , 
*, , ,  Schwally, F. , 
al-s. amad *, *, ;  Sectarian Milieu, see Wansbrough
Samaritans  Sellheim, R. 
al-Samarqandı̄ (d. ca. /) , Serjeant, R.B. 
,  Seven Readers , , , ,
al-Samāwı̄, Muhammad . b. Tāhir
. (d. , , , , , , ,
/) n , , , , 
al-Samhūdı̄ (d. /)  Sezgin, F. , n; his Geschichte des
Samura b. Jundab n;  arabischen Schrifttums 
San#ā"
. ,  al-Sha#bı̄ , , , , 
saqı̄fa, see as. h. āb al-saqı̄fa Shābūrgān 
Satan, see (al-) shay.tān shādhdh(a) , , , , , ;
Satanic verses n shawādhdh 
Sayf b. #Amı̄ra al-Nakha#ı̄ *; Sayf al-Shahı̄d al-Awwal (d. /)
–, , , , , , , ; al-Shahı̄d al-Awwal Muham- .
, , ; ; Sayf b. #Amı̄ra mad b. Makkı̄ al-#Āmilı̄ 
;  Shahr b. Hawshab. 
Sayf b. #Umar (d. ca. /) , ; Shajara Akhū Bashı̄r al-Nabbāl
his al-Ridda wa-l-futūh. ,  *; 
Saynā"/Sı̄nā" (Mt. Sinai) *, * al-Shām , ; ahl al-Shām ; see
al-Sayyārı̄ (rd/th century) n, also Syria
; , , n, , , , n, al-Sharı̄f al-Murtadā . (d. /)
, n, , n, , n, , ; , , ; his al-Masā"il
n, , n, –, n, , al-.tarābulusiyyāt al-ūlā 
 
shawādhdh, see shādhdh(a) Successor(s) (tābi#ı̄) , , , ,

Shayba  , , , , 
al-Shaykh al-Mufı̄d (d. /) , Sudayr, see Sadı̄r
; al-Mufı̄d n al-Suddı̄ n*; see also Khallād al-
(al-) shay.tān , , n, , , Sindı̄, al-Sindı̄
*, , ; ; Satan ; al-Suddı̄ (Ismā#ı̄l b. #Abd al-Rah- .
(al-) shayā.tı̄n , , , , , mān) , , , , 
, , ; shayā.tı̄nuhum ; see Sūf
. ı̄ 
also walāyat al-shayā.tı̄n Sufyān 
Shayt.ān al-Tāq, . see al-Ahwal
. al-Sulamı̄, see Abū #Abd al-Rahmān .
al-Shayzarı̄  al-Sulamı̄
Shı̄#a passim Sulaym b. Qays al-Hilālı̄ *, 
shı̄#at Abı̄ Turāb ; see also #Alı̄ b. Abı̄ Sulaymān (the biblical Solomon)
Tālib
. , , ; Solomon n; 
shı̄ #at āl Muh. ammad ; see also āl Sulaymān (father of Muhammad . b.
Muh. ammad, Muhammad . Sulaymān) n; , 
shı̄ #at #Alı̄ , ; , ; shı̄ #atuhu Sulaymān b. Ishāq
. *, 
, ; shı̄#atuka , ; ; see Sulaymān b. Jarı̄r 
also #Alı̄ b. Abı̄ Tālib
. Sulaymān Kātib #Alı̄ b. Yaqt.ı̄n *
shı̄#atunā (the Shı̄#a of the Imams) Sulaymān b. Khālid *, , *
, n, , ,  Sulaymāniyya 
Shı̄#ı̄(s), Shı̄#ism passim sunna ; ahl al-sunna wa-l-jamā#a 
al-shi #rā (Sirius) * Sunnı̄(s) n, , , , , n,
Shu#ayb (Qur"ānic) ; n , n, n, ; , , , ,
Shu#ayb al-#Aqarqūfı̄ , *; , , , , , , ,
Shu#ayb * , , , , , , ;
Shu#ba b. #Ayyāsh, see Abū Bakr Sunnism ; see also al- #āmma
al-Shubbar, see #Abdallāh al-Husayn . ı̄ Sunnism, see Sunnı̄(s)
Sı̄bawayh (d. ca. /)  al-suryāniyya ; see also Syriac
Sibt. al-Shahı̄d al-Thānı̄, Muham- . Suwā# (idol) *
mad b. #Alı̄ al-#Āmilı̄ (d. / syngramma-hypomnēma 
) n; his Madārik al-ah. kām Syria n; ; see also al-Shām
n Syriac , ; , , ; see also
Siff
. ı̄n  al-suryāniyya
al-Sijistānı̄ (Muhammad . b. #Uzayr/ Syrian(s) n; , , 
#Azı̄z, d. /) 
sijjı̄l  Tabaqāt,
. see Ibn Sa#d
Sı̄nā", see Saynā" al-Tabar
. ı̄ (Muhammad
. b. Jarı̄r, d.
Sinān b. Sinān * /) , ; , , , ,
al-Sindı̄ *; see also Khallād al- , , , , , , ,
Sindı̄, al-Suddı̄ ; his Ta"rı̄kh 
Sı̄ra ;  Tabā
. t.abā"ı̄, #Allāma (Muhammad
.
Sobhani (Ja#far)  Husayn)
. n
Solomon, see Sulaymān tabdı̄l 
Sprenger, A.  al-Tabdı̄l wa-l-tah. rı̄f, see #Alı̄ b. Ahmad
.
Studies in Arabic Literary Papyri, see al-Kūfı̄
Abbott al-Tabris
. ı̄ (Ahmad
. b. #Alı̄, fl. early
 
th/th century) ; his al-Ih. tijāj Ta"wı̄lāt al-qur"ān, see al-Māturı̄dı̄
 tawrāt 
al-Tabris
. ı̄ (al-Fadl . b. al-Hasan,
. d. al-Tayālis
. ı̄ (d. /) ; his
/) ; , , , , , Musnad 
,  Tayyi"
. (tribe) *, , ; 
Tabūk (town in north-western Ten Readers , , 
Arabia) *;  Thabı̄r (mountain) 
tabyı̄n  Tha#laba b. Maymūn , *, ;
Tadhkirat al-a"imma, see al-Lāhı̄jı̄ Tha#laba *, , 
(Tafs. ı̄l) wasā"il al-shı̄ #a, see al-Hurr . al- al-Tha#labı̄ (Ahmad . b. Muhammad,
.
#Āmilı̄ d. /) ; ; his al-Kashf
Tafsı̄r, see al-#Ayyāshı̄ wa-l-bayān 
al-Tafsı̄r al- #atı̄q ,  al-thālith, see #Uthmān
Tafsı̄r nūr al-thaqalayn, see #Abd #Alı̄ al-thānı̄, see #Umar
al-Huwayz
. ı̄ al-Thumālı̄, see Abū Hamza .
Tafsı̄r al-s. āfı̄, see Muhsin . al-Fayd. al-Tibyān, see al-Tūs . ı̄
Tāghūts,
. see al-.tawāghı̄t al-Tihrān
. ı̄, see Āghā Buzurg
taghyı̄r  Tisdall, W. , , , 
Tahdhı̄b al-ah. kām, see al-Tūs . ı̄ Transoxania 
Tāhirids
.  al-Tūs
. ı̄ (d. /) n, , n;
tah. rı̄f , , –, n, ; , , , , , , , , ,
,  , , , ; Abū Ja#far al-
al-Tah. rı̄f wa-l-tabdı̄l, see Muhammad . Tūs
. ı̄ , ; his Fihrist n, n;
b. al-Hasan. al-Sayraf
. ı̄ his Istibs. ār n; his Tahdhı̄b al-
takhfı̄f  ah. kām ; his al-Tibyān 
takhs. ı̄s. , ,  al-Tustarı̄ (d. /) , , ,
Tal
. ha . ; , ; see also al-rābi# , ; Muhammad . Taqı̄ al-
Tal
. . b. Mus.arrif , , , ,
ha Tustarı̄ 
; Tal . ha . , , , ,  al-Tustarı̄ (Sahl b. #Abdallāh, d.
ta"lı̄f ;  /) 
al-Talla#ukbarı̄, see al-Husayn . b. Twelfth Imam, see Imam
#Ubaydallāh
Tamı̄m (tribe) ; banū Tamı̄m *, #Ubayd b. #Umayr 
; Tamı̄mı̄(s)  #Ubayda, see #Abı̄da
Tamı̄mı̄(s), see Tamı̄m #Ubaydallāh b. Abı̄ #Abdallāh *
tanāsukh, see metempsychosis #Ubaydallāh al-Halab
. ı̄ ; ; al-
taqdı̄m wa-ta"khı̄r , ,  Halab
. ı̄ *, 
Ta"rı̄kh, see al-Tabar . ı̄ #Ubaydallāh b. Mūsā 
(Ta"rı̄kh) waqā"i# al-ayyām, see al- #Ubaydallāh b. Ziyād ; 
Khātūnābādı̄ Ubayy b. Ka#b , , ; Ubayy
Tatian  n, , ; , , , , , ,
al-.tawāghı̄t *; Tāghūts
. ; see also , , , , , , ,
walāyat al-.tawāghı̄t , , , , , , ,
ta"wı̄l , , , ;  , , , , , , ,
Ta"wı̄l al-āyāt al-zāhira,
. see al-Najafı̄ , , –, , , ,
Ta"wı̄l mā nazala min al-qur"ān, see Ibn , , , , , , ,
al-Juhām. , , , , , , ,
 
, , , , , , , umm al-kitāb , *
, , , , , , , Umm Salama *; 
, , , , , , , ummı̄ n
, , , , ,  #Urwa b. al-Zubayr , ; #Urwa
Udabā", see Yāqūt 
Uhud
. (mountain) * Us.ūliyya 
al-#Ukbarı̄ (d. /–)  al-#Ut.āridı̄, see Abū Rajā"
ulū l-albāb *;  #Uthmān (the third caliph) *;
ulū l-amr ; ;  , –, , , –, , ,
ulū l-nuhā * , n, , , ; , , ,
#Umar (the second caliph) *; , , , , , , , ,
, , , ; , , , , ; fulān n; Ibn Arwā *;
, , , , , , , Na#thal ; al-thālith , n,
, , , , , , , , , *, ; 
, , , , , , , #Uthmān b. #Īsā ; #Uthmān *
–, , , , ; al- #Uthmān b. Zayd *
adlam *; ; allusion to Abū #Uthmānic codex , , , n, ,
Bakr and #Umar ; allusion to n, , , –, n, , ;
#Umar , , ; al-awwalān , , , , , , , , ,
(Abū Bakr and #Umar) ; dulām , , , , , , ,
; fulān , ; fulān wa-fulān , , , , –, ,
(Abū Bakr and #Umar) *, , , , , , , ,
n; ; Ruma# *; ; al- , , , , , , ,
thānı̄ , , *, , *, , , , , , , ,
, , *, , ; ; , , , , , , , ,
, , ; Zufar *, *, , , , , , , ,
*, ; ; ; Zurayq , , , , , , , ,
 , , , , , ; see also
#Umar b. #Abd al-#Azı̄z (Umayyad al-qur"ān
caliph) ,  #Uyayna (b. Maymūn?) *
#Umar b. #Abd al-#Azı̄z (Zuhal) . *, #Uzayr (Ezra) 
, 
#Umar b. Han . zala
. *,  Vollers, K. 
#Umar b. #Īsā *
#Umar b. Rabāh.  Wadd (idol) *
#Umar b. Udhayna ; Ibn Ud- Wādı̄ al-Yābis 
hayna *, , , ,  Wahhābı̄ n
#Umar b. Yahyā . al-Qasrı̄ * wakı̄l (financial agent) ; , 
#Umar b. Yazı̄d *, * al-walāya , , , *, *,
Umayya * *, *, *; , ; , ,
Umayyad(s) , , , , n, , ; ahl al-walāya *, ; see
, n, n, ; , , , also ahl al-bayt
, , , , , , , walāyat #Alı̄ , *, *, *, *,
, , ; banū Umayya , , , *, *, , ,
, , , , , , , ; , , , , ;
, ;  walāyat #Alı̄ b. Abı̄ Tālib
. , ;
Umm #Abd bint #Abd al-Wadd  walāyat #Alı̄ wa-l-a"imma *, ;
 
walāyat amı̄r al-mu"minı̄n , , Yahyā

. b. #Uthmān *
, ; , , ; see also #Alı̄ Yahyā
. b. Ya#mar , , , ,
b. Abı̄ Tālib,
. al-imām , ; Ibn Ya#mar , , ,
walāyat al-shayā.tı̄n *; see also (al-) , ; Yahyā . 
shay.tān al-Yamānı̄ (Ibn al-Samayfi#?) , 
walāyat al-.tawāghı̄t , ; see also Ya#qūb, see Ya#qūb al-Ha . dram
. ı̄,
al-.tawāghı̄t Ya#qūb b. Shu#ayb, Ya#qūb b.
(al-) walı̄ ; ; waliyyuhu * Yazı̄d
al-Walı̄d b. al-Mughı̄ra * Ya#qūb (the biblical Jacob) , *,
al-Walı̄d b. Subay. h. *; Walı̄d (b. *, *; Jacob n; ; see
Subay
. h?)
. * also āl Ya#qūb
Wansbrough, J. –; his Quranic Ya#qūb al-Ha . dram
. ı̄ (one of the Ten
Studies , , ; his Sectarian Milieu Readers) ; Ya#qūb , ,
 , , , , , , 
(al-) Wāqifa , , , ,  Ya#qūb b. Ja#far *
Wāqifı̄ ,  Ya#qūb b. Shu#ayb *, , ,
al-Washshā" *; ,  , , ; Ya#qūb 
(al-) was. ı̄ , ; ; ; al-aws. iyā" Ya#qūb b. Yazı̄d , , , ,
, ,  ; Ya#qūb 
al-Wāsit.ı̄ * Ya#qūb b. Yazı̄d b. Marthad/Mur-
al-was. iyya , *, ;  shid al-Hārith
. ı̄ *
Watt, W.M.  Yāqūt (d. /) ; his Udabā"
Weil, G. n 
Welch, A.T.  Ya#ūq (idol) *
Werkmeister, W.  yawm al-ghadı̄r ; see also Ghadı̄r
Witztum, J.  Khumm
wuld Ādam, see banū Ādam yawm al-khandaq/al-ah. zāb, see Battle
of the Trench
Yaghūth (idol) * yawm al-qiyāma , , , , ,
al-yahūd , n, , , ; Jews , , , , , ; Day
, , , ; , ; Judaism of Resurrection ; al-qiyāma
, ; al-yahūdiyya  , ; Resurrection 
Yahyā,
. see Yahyā
. al-Halab
. ı̄, Yahyā
. Yazı̄d I (Umayyad caliph) 
b. Ya#mar Yazı̄d Abū Khālid al-Qammāt., see
Yahyā
. b. Ayyūb * Abū Khālid al-Qammāt.
Yahyā
. al-Halab . ı̄ *, , , *, Yazı̄d b. Hurmuz al-Fārisı̄ 
, , ; al-Halab
. ı̄ , ; Yazı̄d b. al-Qa#qā# (one of the Ten
Yahyā
. , ; Yahyā . b. #Imrān Readers) ; Abū Ja#far , ,
; Yahyā . b. #Imrān al-Halab
. ı̄ , ; Abū Ja#far b. al-Qa#qā#
,  ; Abū Ja#far al-Qāri" , ,
Yahyā
. b. #Imrān, see Yahyā . al- 
Halab
. ı̄ Yūnus, see Yūnus b. #Abd al-Rah- .
Yahyā
. b. al-Mubārak *; Yahyā . b. mān, Yūnus b. Ya#qūb, Yūnus b.
al-Mubārak al-Qurashı̄ * Zabyān
.
Yahyā
. al-Sā"igh
. * Yūnus (b. #Abd al-Rahmān?) . *,
Yahyā
. b. Sāli. h. * , , , , , , ,
Yahyā
. b. Sallām  , , 
 
Yūnus b. #Abd al-Rahmān

. , ; Zayd b. Khālid al-Juhanı̄ 
; Yūnus  Zayd b. Salām al-Ju#fı̄ 
Yūnus (b. Bakkār?) *, , , Zayd al-Shah. hām
. *, , ,
*, ,  , ; , ; Abū Usāma
Yūnus b. Ya#qūb ; Yūnus *, , , ; Abū Usāma Zayd
 al-Shah. hām
. ; Zayd ; Zayd
Yūnus b. Zabyān
. *, ; Yūnus Abū Usāma 
* Zayd b. Thābit , ; , , 
Zaydı̄ , ; see also Batrı̄ Zaydı̄(s)
zāhir
. ; ,  Zaydiyya 
al-Zajjāj (d. /)  Zayn al-#Ābidı̄n, see #Alı̄ b. al-Hu-.
Zakariyyā (Qur"ānic)  sayn
Zakariyyā b. Ādam * Ziyād *
(al-) zakāt , , *, , * Ziyād b. Abı̄ Maryam 
al-Zamakhsharı̄ (d. /) , Ziyād b. Abı̄hi 
, , ,  Ziyād al-Qandı̄/al-Kindı̄ *
zandaqa  Ziyād b. Sūqa *
al-Zarkashı̄ (d. /)  Zoroaster 
Zayd, see Zayd al-Shah. hām . Zoroastrians ; see also al-majūs
Zayd (b. Ahmad . b. Ishāq)
. , , al-Zubayr ; , ; see also al-
 khāmis
Zayd (b. #Alı̄ b. al-Husayn)
. *; ; Zufar, see #Umar
Zayd b. #Alı̄ , , , , , Zuhar,
. see Abū l-Khat.t.āb Zuhar .
, , , , , , , zuhr
. ; see also s. alāt
, , , , , , , al-Zuhrı̄ (d. /) *; ; ;
, , , , , ; see Ibn Shihāb al-Zuhrı̄ 
also qirā"at Zayd Zur#a *
Zayd b. al-Hasan. * Zurāra *, , , , , , ,
Zayd b. Jahm/Juhaym al-Hilālı̄ , , , , *, ; ,
*;  , ; Zurāra b. A#yan ; ,
Zayd (b. Jahm or b. al-Shah. hām) . 
* Zurayq, see Abū Bakr, #Umar
INDEX OF QUR"ĀNIC QUOTATIONS
Numerals refer to paragraphs in the Arabic text. A numeral followed by “n”

refers to the apparatus of the Arabic text.
 (al-fātih. a)  
   
 ,   , 
   
   , 
 , , ,   
 , , , , , ,   , , , 
 , 
 (al-baqara)  , , , , , ,
– ,  
   
   
   
   
 
   (āl #Imrān)
 , n  
 ,   
   , , 
   
   
  – 
   
   
 ,   , , 
   
   
   
   
   , 
   
   
   , 
   , 
   , 
–  , 
  
   "̄ 
   

   
   , 
 , 
   (al-an#ām)
 
 (al-nisā")  
   
   , 
   , 
   
  – 
   
 n  
   
  – 
 ,   , 
   
 , , 
   (al-a#rāf)
   , 
   
   
   , 
   
   
   , 
   
   n
   , , , , 
   
 ,   
 , 
 (al-anfāl)
 (al-mā"ida)  , , 
   
   
   
 n
   (al-tawba)
   
   , , 
   
  – 
   
   
 ,   
  "̄  
   

   
 , 
   (Ibrāhı̄m)
 , ,   
 
 (Yūnus)  
 ,   , 
   
 , 
 (Hūd)  
 
 , 
   (al-h. ijr)
   
 , ,   , 
   , 
   , , 
   
 
 ,   (al-nah. l)
–   
 , , 
 (Yūsuf) – 
   , 
  – 
   , 
 
   (al-isrā")
   
   , 
   , , , 
   , , , 
   , 
   
   
   
   
 , 
 ,   (al-kahf)
– , 
 (al-ra#d)  
 ,   
   
   , 
–   , 
   , 
   "̄ 
   
 ,   
  – 
  – 
 
 (al-nūr)
 (Maryam)  
  – 
   , 
 ,   
   
   
 
   (al-furqān)
   , 
 
 (Tā"
. Hā")  
   
   n
–  – 
   , 
 ,  – 
–   
   
   
 (al-anbiyā")  (al-shu#arā")
   
  – 
   
  –
 , , ,  
  –
  
 
 (al-h. ajj)  
–   
   
 
–   (al-naml)
   
   
  – , 
   
 , 
 (al-mu"minūn)  
 , 
  "̄  
 (al-qas. as. )  (Yāsı̄n)

   , 
  – 
   
 
 (al- #ankabūt)  
   
 n  
   
  – 
 (al-Rūm)  (al-s. āffāt)

–   
–   
 ,   , , 
  – 
   
 
 (Luqmān)  
   
 (al-sajda)  (s. ād)

   
 
 (al-ah. zāb)  
   
 ,   , , 
   
   
  – 
 
 (al-zumar)
 (Saba")  
   
   
   
   
   
 
   (ghāfir)
   
 
 (fā.tir)  , , , 
   
 
 (fus. s. ilat)
– 
   "̄ 
   (al-fath. )
–  – , 
 
   (al-h. ujurāt)
   , 
 ,   
–   
 
 (qāf)
 (al-shūrā)  
   
 , ,   
   
 ,   
   
 (al-zukhruf)  (al-dhāriyāt)
   
   
   
   
   
 
   (al-.tūr)
  – 
   , 
 , 
 (al-dukhān)  
– 
   (al-najm)
  – 
– 
 (al-jāthiya) – 
  – 
  – 
– 
 (al-ah. qāf)  
   
 
 (Muh. ammad) – 
– 
   (al-qamar)
   
 , ,   
 , 
   (al-rah. mān)
  – 
  "̄  
 , ,   

   
   
 ,   , 
 (al-wāqi#a)  (al-mulk)
   , 
–   
 ,   
– 
   (al-qalam)
 
 (al-h. adı̄d) – , 
 
 (al-h. āqqa)
 (al-mujādala)  , 
 
   (al-ma#ārij)
– 
 (al-h. ashr)
   (Nūh. )
 , , ,   
 
 (al-mumtah. ana)  
   
 (al-s. aff)  (al-jinn)

  – 
 (al-jumu #a)  (al-muzzammil)

 ,   
 , 
 , n, ,   (al-muddaththir)
 
 (al-munāfiqūn)  
   
 
 (al-taghābun) – 
 ,   
 
 (al-qiyāma)
 (al-.talāq)  
   
– 
 (al-insān)
 (al-tah. rı̄m)  
 , , ,   
   "̄ 
 (al-mursalāt)  (al-ghāshiya)
–  – , 
–  – , 
 (al-naba")  (al-fajr)
–  – 
 n
 n  (al-balad)
   
 ,  – 
 
 (al-nāzi#āt)
   (al-shams)
 
 ( #abasa) – 
–   
 (al-takwı̄r)  (al-layl)
  – , 
–  – 
 ,  – 
– 
 (al-infi.tār)
   (al-d. uh. ā)
 
 (al-mu.taffifı̄n) – 
   
– 
   (al-sharh. )
  – 
 , , , 
 (al-inshiqāq)
   (al-tı̄n)
– 
 (al-burūj)  
   
 , 
   (al- #alaq)
 
 (al-.tāriq) – , 
   
– , 
 (al-qadr)
 (al-a#lā) – 
   
  – 
  "̄  
 (al-bayyina)  (al-kāfirūn)

  – , , 
  – , 
 , 
 (al-zalzala)  , , 
 
–   (al-nas. r)
– 
 (al-qāri #a)
–   (al-masad)
 , 
 (al-takāthur)  
–   
– 
   (al-ikhlās. )
 n – , 
 ,  – 
 (al- #as. r)  (al-falaq)

   
–   
 (al-humaza)  (al-nās)

   
 n  
 
 (al-kawthar)
– 
 

٢٠١

١١            
 
               ،   ،      :  ٧٢٥
     
  ١٣            
    ‹   ›    [ ٤:١١٤ ]  
١٢ 
  

١٥
.‹  ›       ١٤  :  [ ٦:١١٤ ]   
  

.   
 
‹    ›
   :    :     ١٣ .   ١٢ .   :[  … ] ١١
    
       :    ‫ ؛‬      :    
    ،   : ١٥ . : ‫؛‬ :  ١٤
  
 + : . 
 

          
     
        (  )                     
 
                  (         
(   )                 )     
   
         
            
   :(     ) .  

           
           
              

      (   )     (   )               
   
       

     
                ١٠٧٦         
  

               
  
                   
           
                       :   
                 
      
:(      ) .                             

     
          
          
 
         
                       
   

(   :     )      
        
    + :  .  + : .  

  
                 
        
       
      (:         )      
                                
                 
            + : .١٣١١
  
                    
.              
& ,-

!%$#" '( )*+ ٢٠٠
/0 1
34 76 89:
; 3<=>
' 2 5 2
١
          
      :             ،        ٢   ،    
  ٧٢٣
    
     

         ٥    ٤  ٣       
        [ ]   
 
  
    
           
     ،   
 
   
      : 

 ١:١١٣     
٦       
 
.        : [ ١:١١٤ ]
   ٧:  [ ٣:١١٣ ]                    
،  
   ٨ 

                   ٧٢٤
         
   ١٠    ٩‹ ›
.[ ٣:٨٦ ]          ، 
  
        :[          ] ١

… ] ٣ .       ،  + :  ٢ .
      
    
      
            :[   
+      :     ،   : :[     ] ٥ .   :  ٤ .   
  
  :[          ] ٦ .  
: ٨ . : ٧ .       :
   ‫؛‬    
       
  
       
   ،  :  ٩ .     : ‫؛‬    
.
 :   ١٠ .    ‫ ؛‬ 
       
  

١٩٩

       ٢٠   
   
       :            :        ،  ٧٢١
٢٢      ٢١    
          
    : ،‹   ›   
  ،        :         
           
               ٢٣    :  ،  :  ‫؟‬ 

 
.  
       
     :             ،    ٢٤،           ، ٧٢٢
 
         
٢٦
           ، ٢٥              
       
  ،   ٣٠‹ › ٢٩   ٢٨:  
    :     ،   ٢٧‹›
٣٢    
  ٣١      
.  ،       :    
      
   
. :    ٢٢ .    
‹ ›
     :    ٢١ .  : ‫؛‬  : ٢٠
      [ 
  ٢٧ .  : ٢٦ .  : ٢٥ .(‫ )؟‬   : ٢٤ . : :   ] ٢٣

  ٣١ .   :     :[     
       ٣٠ .  : ٢٩ . :       ] ٢٨ .   
. :    :[    ] ٣٢ .    
  :[         ] ‫ ؛‬  
       
& ,-

!%$#" '( )*+ ١٩٨
?@ FGJ ; <=>
ABCD
E
' -HI 23
     …   :  ٣     ٢    
›   ،     ١‹  
  ‹ ›   ‹  ›  ‹ 


   ›
  ٧١٧
   
                                         
      
                         
  
      
       ٥    ٤          
.[ ٤-١:١١٢ ]                  
       ٦    
    ٨   ٧‹  ›   ، 
    :        ،  ،
       ،   ٧١٨
                     
       ١١     ١٠  
      ٩    :       

                       
. [ ٤-٢:١١٢ ]              
   
     ١٤   ١٣ 
       :          ،      ١٢      ،     
 ٧١٩
   
        ١٥         
    : ،  
  :  ،      :   
          
          ١٧            ١٦                 
                       :  ،
  
                 
. [ ٤-١:١١٢ ]                

                      ١٨     
:      :            ،  ‹ ›  ، ٧٢٠

   
.  ،    ١٩  
: ٤ .  :    ٣ .



  : 
   ‫ ؛‬

  
   : ٢ .      :  

  ‹

   ١ ›
            
 ٧ . : ٦ .  : ٥ .( )     : :[       ] ‫؛‬    
 +
 
    
 
: ١١ .  : ١٠ .   ٩ .      :[ 





‹ ›
       ] ٨ .  
  
 ١٣ .    : ١٢ .()    ،(  : )  :  
:   : ‫ ؛‬ 

     ،   : ‫؛‬ 
   
               
:  ١٥ . : ‫؛‬   : ‫؛‬   : ‫؛‬   : ‫؛‬        : ١٤ .  

: ١٩ .   
  :   ١٨ .      :[      ] ١٧ .       ١٦ . 
  

. 

١٩٧

      
     ٩     ،    ٧١٥
               ،    ،   
     
    
 ١٢    ١١  ١٠    
 ‹  ›   ،     :  :  [ ١:١١١ ]        
       
:  ،           ١٤‹  ›    ١٣‹  ›    
 
         
          ١٦   

 :  ‫ [؟‬٤:١١١ ]       ١٥
 
 
   
       :  ، ١٨    
           ١٧     

         


     

 :  ،[ ٥:١١١ ]
  :   ،               
    
   
      
٢١
.  ٢٠‹›       ١٩ 
      
      ٢٤      ٢٣  :  ٢٢               
  ٧١٦
 
   ٢٦     
.      ٢٧ 
           ٢٥  ،      
    
   
 : ١١ .    : :[     ] ‫؛‬   :  ‫؛‬    : ١٠ .   : ٩
         
          :  ‫ ؛‬
    ،(‫ )؟‬  : ١٣ .(‫ )؟‬   : ‫؛‬   : ‫؛‬    : ١٢ .
      

       
   ، + : ١٥ .   :   ١٤ .   :   ‫؛‬
       
: ١٦ .  
 
      
  ٢٠ .  :  ١٩ .  :   ١٨ .   :   ١٧ . +
:    ٢٣ .     : :[      ] ٢٢ .  :   ٢١ .  
        
     [   ]
:   ‫؛‬        :   ٢٦ .  :   ٢٥ .  :   ٢٤ .  
 
     
   
    : ‫ ؛‬     
     ،   
. :   ٢٧ . 
           
& ,-

!%$#" '( )*+ ١٩٦
L
K MNO2P 34QRS
TU
;23<=>
                                   ١

       ‹ ›
      
  
   


     
 

  

 
  :  
           … ٧١٣
       
      
‹  ›  :  ، 
٣   
         :  [ ٢-١:١١٠ ] ٢     
   ٧  ٦          ٥  ٤    
‫؟‬      ٨‹   ›  :‹ › ، :  ‫؟‬       
 
.  : 

                 
         :                ،      ٧١٤
    
.[    ‹   – ١:١١١ ]  
       
‫؛‬ 
  : ‫؛‬  ٣ . 
  :         : ١
    :[    … ] ٢ .

     
   
     : ‫؛‬    ٥ .   + :   ٤ .    :[  ‹ ›
  …  ]
   ٨ .  : ٧ .  :  
.   : 
  

‹ ›
   :   ٦ .



١٩٥

        
١٨
 ،         ،    ١٧   :      [ ٢-١:١٠٩ ]
     
 ٢١         ١٩ 
.         ٢٠     
                 
             :              ،       ،   ٧١٠
      
   ٢٤،    ٢٣   :      ٢٢   [ ٢:١٠٩ ]       :
   
 ٢٥    
.        
              ،    ٢٦    ٧١١
        :             ،     
    
  

              ٢٧       
      
  :      [ ٢:١٠٩ ]        ٢٨   
  :     
 
.  ،    ٢٩    
 
           ٣٣  ٣٢  
      ٣٠ 
         :          ٣١    
               :  ٧١٢
                          ٣٤  
،    ‹   – ٢-١:١٠٩        :        
  [       
  ] 
         
  
              ،              : 
٣٥
 
.    

    : :[ 
   … ] ٢٠ .      :[    
           ] ١٩ . : ١٨ . : ١٧
     :[     ] ٢١ .(   )      ، 
: ٢٣ .   :  ٢٢ .    :       
  
: ٢٨ .  : ٢٧ .   : ٢٦ .    :    :[     ] ٢٥ .  : ٢٤ .   
          
    
:( )  ،    + : ٣١ .   :  ‫؛‬  : ٣٠ .  :   ٢٩ . 
     
: ٣٥ .      ٣٤ .  : ‫؛‬   
   :  ‫ ؛‬     ٣٣   ٣٢ .  
   
          
 

. 
& ,-

!%$#" '( )*+ ١٩٤
4X
Z ]
V2Q ;23<=>
4
3 W [\

Y
            
         :          ١،   ،     ،  ٧٠٥
    
   
     ٢                                    
                                

    
                 
.  [ 

  ‹  
       – ٦ ،٣-١:١٠٩ ]     ٣      
          
                  ٤  
    

 :  
      

   
     
 ،     
  
            ، ٧٠٦
   
          ٥                           
                                
 
                ٦       
،  [ ٦ ،٣-١:١٠٩ ]                       
         
 

.      
      
        :  ٩       ،      ،   ٨‹  ›   ،   ٧   ٧٠٧
                     ١٠  
.  [ ٦:١٠٩ ]    ١٢   ١١            :  
              

          
 
      :   :             ١٤،  ١٣      ،  ٧٠٨

      [           

.      ٢-١:١٠٩      
 
    ]   
  
           ١٥،          ،            ،     
  ٧٠٩
    
             ١٦                          
       :                          : 
   :            
،    ‫؛‬      ٣ .    :[     ] ٢ .      :[    ] ١
  ٥ .   :               
:      ،  : ‫؛‬  :   ٤ .()    ،  :    
                      
 
 
: ٧ .  :   ٦ .()  ،(  : )  +    (  
   ) 
 

 : ‫؛‬  
 
 
 
 ١١ .  + : ١٠ .           + :  ٩ .     
:
           ٨ .
  :[     ] ‫؛‬  + : ١٢ .()     ،     :        ] ‫؛‬ + : ‫ ؛‬
                :[    
           
‫؛‬ : ‫؛‬ 
: ١٥ .      + : ١٤ .    : ‫؛‬    : ‫؛‬  : ١٣ .  
  
  
.   : ١٦ .   :

١٩٣

^ 3_à

(
Q2 ;23<=>
b\
                     
              :            ،    ،    ٧٠١
  

         [                  
             ٣-١:١٠٨ ]             ١      
  
        
٤
.            ٣‹    › ،      ٢    : 


    :             ٥ 
  ٦
         ،    ،      ،  ٧٠٢
      ٧ 
.           
   
       ،   
      :             ،     ،  ٧٠٣
   
  
.  
٨      ،         

  
  
    
    ١٠  :             ،        ٩،   ٧٠٤

  ١٥  ١٣    ١١      
                   
١٤ ١٢
        
      ٢٠    ١٩         
     ،        :      ١٨،     ١٧  ١٦:  
    ٢١      
[ ]
. ٣:١٠٨          

     ٣ .  : ‫؛‬      + : ٢ .  : ١

‹ ›
:[   …     ] ٤ .   :       
   ‫؛‬   :  ٦ .      ‫؛‬   

    

 
   

      +   : ‫؛‬ : ٥ .  
 



  
   
     
        ٨ .   ٧ .(  )     ،   : 
   
‫؛‬  :  ١٠ .  :  ٩ . :       
        
   ١١ .  
:  ١٤ .   : ١٣ .     :[   ] ١٢ . + :    :
         
: ‫؛‬  : ١٧ .(‫ )؟‬   +   :     ،  + : ١٦ .  : ١٥ .  : ‫؛‬ 
    ‫؛‬   :  ١٨ . 
.  : ٢١ .  : ٢٠ . : ١٩ .   :  
 
& ,-

!%$#" '( )*+ ١٩٢
4X A e F J h

١
c BCd G-HI 234 fg91 234 ;QRijkl ;23<=>
        ٢   
        ٤  ،    :  [ ١:١٠٤ ] ٣  
     ‹ ›
     … ٦٩٨
  
       
.        ٦  ٥‹  ›            
   
 
       ١٠  :  ٩       ٨     ،   ٧      ،  
      ٦٩٩
   
.        ١١   :  
 
    ١٢   
.     ،     ،   ٧٠٠
 
               
    + :   ٣ . : ٢ .          :    ١
  ٦ .   :      
. :      ‫؛‬ : ٥ . : ‫؛‬ :  ٤ .[ ٢:١٠٤ ]
               ٧
:  ‫؛‬       : ٨ .     : ‫؛‬   :  
    ،   : 
 
 
  ١٠ .(‫ )؟‬   :  ‫ )؟(؛‬    : :[     ] ٩ .    +
   
،  : ١١ .             
     

 
.   + :  ١٢ . : ‫؛‬ :        
 

١٩١

       
٢٩          ٢٨،       ،    
                ٦٩٣
    
   ٣١        
.           
  ٣٠:  [ ٨:١٠٢ ]            
         

       ٣٢      
   
         :              ،      ،     ٦٩٤

        
       

  
 
           
      ٣٥    ٣٤…   
٣٦   
             ٣٣    
       
     
.[         ‹         – ٣-١:١٠٣ ]   
 
  
.          ٣٧،‹
   ›      ،  ٦٩٥

      

 
           ،        ،    ،     ،  ٣٨   ٦٩٦

          

  ٤٠ 
‹ 
 ٣٩ 
 ›     
 
 

    
           ،  
                 
  
.[ ١:١٠٣ ]   

          
            :            :      ٤١    ،   
 ٦٩٧
    
 
.      
     ‫ ؛‬         [ 

 ٢٩ .      
     :       : ‫؛‬     :  …     ] ٢٨
        [           ‫؛‬
   ٣١ .      :   :   …  ] ٣٠ . 
   ‫؛‬     
    
    
     
 
 ٣٤ .( )    ، :     ، : ٣٣ .    ٣٢ .    
                
:   ٣٧ .         ،  : ٣٦ .  : ٣٥ .     :  

      
           

    
  ، 
 :    ٤١ .     

  
  ٤٠ .  
 + :

٣٩ .  : ٣٨ .   
  
.    
& ,-

!%$#" '( )*+ ١٩٠
^
RS
Tmo ZY p
;23<=>
Q
2 34 Q( [
n
    ٦   ٥   
   :            ٤   ،        ٣ ٢   ١،     ٦٨٩
  
  
             

        :  [ ٨:١٠٢ ]         ٩   ٨  ٧:       
     
      ١٢  ١١ 
.              ١٠ 
 
    [     ١٤   ١٣          
.   : ٥:١٠٢ ]           ٦٩٠
 
               ١٦          ١٥  
  :  [ ٤-٣:١٠٢ ]        
١٧
      ٦٩١
      
.   ٢٠ ١٩   ١٨  
         
      :      ٢٢       ،   ٢١     ،      : 
 ٦٩٢
       
                     ٢٣    
   
          :  [ ٢-١:١٠٢ ]            

     ٢٦    ٢٥       ٢٤      
:  ‫ ؟‬       :  ،    ‹ ›        
› 
 

.  ٢٧‹ 
           
 
  ٢ .()    ،(‫ )؟‬  :( )   ‫؛‬    :[     ] ١
  ٦ .     
 : ٥ .  + :    
:
        ٤ . : :[   ] ٣ .  
: ٩ .       ٨ .                 ،  
          + : ٧ .   
  [    ]  : ١٢ .   
      + : ١١ . + : ١٠ .   
  :   ١٣ .


   ١٤ .
     
        
   ،() 
         
      : ‫؛‬    
     ‫ ؛‬
  
          ‫ ؛‬  : ‫ ؛‬
:[   ] ١٦ . :  :[    ] ١٥ .[ ٧:١٠٢ ]   :    
   ] [             ]      
[  
  ] 
 
:   … ‫ ؛‬٥:٧٨    :  :    ١٧ . ٤:٧٨    : 
 [  
 [ ]  
 


   

: ٢٠ .   : ‫؛‬   + :  ١٩ . 
    : :[      ] ‫؛‬     : ١٨ .    
     
 ٢٣ .     
           ‫ ؛‬    
:  :       ،
    :   ٢٢ .      ٢١ . 
    
  


›  
 ٢٧ .  :   ٢٦ .  :  ٢٥ .  : ‫؛‬  :  ٢٤ . 

  


.      : ‫؛‬      :  ‹
  :  
 

١٨٩

q

Crs :
2 34 de t :no ;23<=>
          ٣             ٢    
      
٤
 
             
           ١       ٦٨٥

    
.[    ‹     – ٥-٤:١٠١ ] ٥   
    
  
.           ،   ٦  
              
 
      ٦٨٦
 
.            ، 

   
 ٦٨٧

١٠  ٩           ٧  
  :     ٨‹ ›              ،    ،      ٦٨٨
 
١١    
.   
  ٤ .         ] ٣ .  
: ٥ .  

 :      :[         : ٢ . : ١

 ١٠ .   + : ٩ .       

+ :        ٨ . + :  ٧ .  : ٦ . 
   
. : ١١ .      
& ,-

!%$#" '( )*+ ١٨٨
q

CuQ
(Q( ;23<=>
   
       
 
  :  ٣‹ ›       ٢    ١      

   ،  ،  ٦٨٢
                              ٤        
      
                 
   
.[  ‹  –  ‹  – ٨-٧:٩٩ ]
 
.         ،     ،  ٦٨٣

           
  
                    ٥:  ،     
   ٦٨٤
       
١٠    
          :   ٩،‹   › ،  ٨  :   ٧  ٦  ،
١٣          
‹ ›         ١٢      ١١  ،             
           
          ١٥         .[ ٣:٩٩ ]    ١٤
      
     ،                         ١٦  
    ١٧   
    
       
   ١٨    
٢٠   ،   :  ١٩        
 
               
 
  ،       
٢٢
       ٢١‹  ›       ،  :       
            
.  ٢٥    ،[ ٣:٩٩ ] ٢٤    ٢٣‹›               : 

  ٥ .   :      ٤ .   :     
+ :        ٣ .  : ٢ . : ١
  ‫؛‬            
:    + : ٧ .(  )    ،  : 
    ،  :   ٦ .  
  
    

  ١٠ .      ٩ .
    : ‫؛‬   : ‫؛‬ : ٨ .    +
   
       ١٣ .      ١٢ .  :      
.           ،  :  ١١ .

           
 ] ١٩ .(‫ )؟‬  :  ١٨ . : ١٧ . : ١٦ . : ١٥ . :  ١٤
        
: ،  : ٢١ .
   ،
   
   : ٢٠ .    :[  
    
     
:[   ] ٢٤ .  : 
   ٢٣ .         :[   …  ] ٢٢ .(‫ )؟‬
       
    
.    :  ٢٥ .  : 


١٨٧

   
      :       ،    ،    ٦٧٥
      
 
        
   
        
      :  [ ١٠-٩:٩٦ ]           
  
 
٢٧
. 
 
                
   :  [ ١٠-٩:٩٦ ] ٢٨            
          ٦٧٦
  

٢٩
.   
       
     ٣١     ٣٠،   

   
    
   
 

      
        ، 
، 
      ٦٧٧
   
٣٤         

.    ٣٣  :  [ ٣:٩٧ ]      ٣٢  
 
    
    
   
        
        
٣٦
           :            ، 
٣٥
٦٧٨
  
              
.[    ‹    – ٥-٤:٩٧ ]            
             
        
             ،     ،          ،   ٣٧  
 ٦٧٩
 
  
               
:                 :  [ ٧:٩٨ ]      
  
  

.     
  
.                
       
 
     :   
   
٣٨
٦٨٠

٤١               ٤٠       ٣٩ 
.    :  [ ٥:٩٨ ]          ٦٨١
:    ٢٩ .           
    :[  … ] ٢٨ .     :[     …   ] ٢٧
   : ‫؛‬    
          
 : ٣٣ .    ٣٢ . : ٣١ .   ،    : ٣٠ .
    :[    …  ] ٣٥ .    
       :[   …  ] ٣٤ .
  : ‫؛‬          
  
 
    

    
 
   
.  : ٤١ . : ٤٠ . : ٣٩ .   : ٣٨ . : ٣٧ . + : ٣٦ .
   
     
& ,-

!%$#" '( )*+ ١٨٦
à - 4X
١
'b( \ w234 :
2 34 Q W 2 34 'xy1
;23<=>
v
     ٣                      ٢ 

 
                
  
  
   
  
    :      ٦٧٠
 [   
.       ٢:٩٥ ]      ٤: 
٦                      
.      ٥:‹ › [   ‹  – ٧:٩٥ ]       
   ٦٧١
  
        ٩        
    
      ٨     ٧      
          
    :         ٦٧٢
١٠        

                                

‹    
 
  
    
     ›   
 

                   
  

١٤    ١٣   ١٢  ١١   
 
.        ‹  ›       [   ‹    – ٥-١:٩٥ ]

    
                  
١٨  ١٧ 
   :  ‫ ؟‬   :  ،    : ١٦   ١٥     ‹…› ٦٧٣
    
   ] ١٩      
     [ ]
      
  – ١٥:٩٦    :  ،      : ١:٩٦      

  
    
         
 
  
  
.    ٢٠     [     ‹
                         ٢١
                  ٢٢:‹    ›      
     ٦٧٤
  
                                                 
                             
   
   ٢٦   ٢٥          ٢٤  ٢٣          
                           
             
    
.[    ‹    – ٥-١:٩٧ ]    
       ٣ .   : ٢ .          :    

+ : ٤ . 
                ١
      :[     …  ] ٦ .  
:    ٨ .  : ٧ .    
        ٥ . 
   
  :    …  ١٠ .    : ٩ .    
: ١٢ .(‫ )؟‬  : ١١ . 
 
    
    ‹    ›  

[  ]           
:    ١٦ .    + : ١٥ .   ١٤ .    : ١٣ .   :   ‫ ؛‬
   
 
‫؛‬   : ٢٠ .(‫ )؟‬    : ١٩ .  : ١٨ .      :[     ] ١٧ .   : 
     
    

    
‹
()   : ٢٣ .      :     ٢٢ .   : ٢١ .   
 › 

  ٢٦ .     ٢٤ .      ‫؛‬  
.      ٢٥ .          
  

١٨٥

       ،     ٦٦٨
٣٦
:            ٣٥،   ٣٤   ٣٣  ،      
    
                
.[ ٧:٩٤ ] ٣٧         
      ٣٩   

      :  ٣٨    
 
 
  
 
     
  
   
 
 
 
        
              ٦٦٩
  
                         
    ،      
  [ ٦-٥:٩٤ ]   ٤١      :         ٤٠
      
                
        :  ‫؟‬    :  ،     ٤٢
٤٤ ٤٣
 ٤٥      
٤٦
.       ‹ ›      ،

+ : ٣٦ . : ٣٥ .  :    ‫ ؛‬      
 ٣٤ .      : :[   …   ] ٣٣
    
  :[   …   ] ٤٠ .   : ٣٩ .       + :  ٣٨ .    :  ٣٧ . 
                
      
: :[    ] ٤٣ . : ٤٢ .    ‫(؛‬)    ،       ٤١ .  
   
      
.      :[    ] ٤٦ .      ٤٥ .  : ٤٤ .   

& ,-

!%$#" '( )*+ ١٨٤
      
    ،     ،        : 
         ،      ٦٦٤
     
         ٢٠   ١٩ 
.[    ‹  – ٩:٩٣ ] ٢١         :   
 

 
      
      :             ٢٢، 
٢٤  ٢٣         
 ٦٦٥
    
   
    ٢٨   ٢٧        
  
 ٢٥ 

      
 
                    
٢٦
 ،    
        
.[ ٧:٩٤ ]       ٢٩ 


               
        ٣٠   :               
  
      ٦٦٦
    
.         [ ٧:٩٤ ]  

   
  
      ،     ،          ،    ،     ،  ٣١  
 ٦٦٧
          
                         :      

                   
 
    :  [    ‹    – ٧:٩٤ ]          
٣٢
    
  
.  
     ٢١ .  :  ٢٠ .    

 ‹ ›
  : :[    …   ] ٢٢ .
   :   

 
  ١٩
   ‫ ؛‬    
         
   ٢٤ . 
    :[    ] ٢٣ .     ،     ، 
    ٢٦ .          ‫ ؛‬ 
‫؛‬     ٢٧ .  :    :    ‫؛‬     ٢٥ .   : 
   
                   
:   ٣٠ .    + :  ٢٩ .   :   ‫؛‬     ٢٨ .  : 
  
  :[   
.        ] ٣٢ . : ٣١ .  


١٨٣

-
{ R^ | w 2 34 }~ Tl] ;23<=>

Q
z v
  
  ،      ،       ١،       ،        ،  
                ٦٦١
        
.     ٣        :     ٢        ،  
 
               
 

       :              
       ٤ ٦٦٢

     
        ٥          
        ،       :               
      
.[ ٣:٩٣ ]     
 
 
       
  ٨  
        :  ٧‹  

   ›     ٦ ٦٦٣
 
     
       ١١         ١٠    ٩ 
          :
 
         
١٤
‹›                 :  ،     
١٣    ١٢ 
             ١٦      ١٥   ،   :   ،  
                  

    
 
 
    
    
   
     ،                     
    :  ١٧                   
    
                      
١٨        
. ٨-٦:٩٣                        
[ ] 
 
 
  ٤ .     ٣ .   
:          :[     … ] ٢ .   : ١

     :    ٧ . :  ٦ .  :  ٥ . 
: ‫؛‬       : ٨ .       
                 
 

  
       : ‫؛‬ :  ١١ .  : ‫؛‬ : ١٠ .  
  :  ٩ .  

     
  ١٣ .()    ،   :     
‫؛‬  : ١٤ .   :       ،   : ١٢ .


      
                
     ،  :   ١٦ .   : :[     ] ١٥ .   : ‫؛‬  : 
            
.      :[    …    ] ١٨ .    :[    …     ] ١٧ .
 
& ,-

!%$#" '( )*+ ١٨٢
      ١٩       
          
  


› 
      
 
 
  
           ١٨        

  


           ›        ٢٠‹    
       ٢٣      ٢٢‹›   ٢١‹         
  
                         
٢٤ 
                     [ ١١-٥:٩٢ ]       
    
   
                        ٢٥         
                  

 

     
    
        
،               [ ١٨-١٤:٩٢ ] ٢٦           
  
         
    
           [ ٥٥:٥ ]  
 
         ٢٧      

 
                       
 
.        ٢٨  [ ١٩:٩٢ ]

  :     ٢٠ .    :  ١٩ .    :  ١٨

‫؛‬      
   ‹   ›         
     ‫ ؛‬ :    ٢٢ .           ‫ ؛‬  :   ٢١ .       
                    
 ]   :[      ]   ٢٤ . 
         
   ‫ ؛‬            ٢٥ .     : ٢٣ . 

    ، : 
   ٢٨ .     :

 ٢٧ .   : ‫ ؛‬  : ٢٦ .      :[  
          
 
.   :
 


١٨١

8
fg
;23<=>
919 u
         
        :  ١        ،      ،       ،
     ٦٥٥
          ٢  
          ٤   ٣           
  ٥:‹ ›            
        :   
       
٧       
[
. ٣-١:٩٢     ]      ٦‹  › 

.           
 ٦٥٦
 
٩     ٨      
              ،        ،          ، ٦٥٧
    
              

.[  ‹  –  ‹   – ١٣-١٢:٩٢ ]       ١١         ١٠  
   
 
  
.            ٦٥٨
         
      :          ،    ،        ١٢،      ٦٥٩
        
       
            

        
                
١٣                    
 

           

                
  
    :  [       ‹       – ٣-١:٩٢ ]       

.   
  
        
   
 
             :
   
                    ٦٦٠
   ١٤      
         ١٧       ١٦   ١٥   :   
                
         )     ،     [    ]

   ٣ .  : ٢ . 
:

 + (           :    ‫؛‬  : ١

         : :[   ] ٤ .()  

: ٦ .      ٥ . : ‫؛‬ :  
    
 
:[    ] ٩ .    :    ‫ ؛‬          
       ٨ .      :[   …  ] ٧ . 
 ‫؛‬  : ١٢ .          
:     :   ١١ . :   ١٠ .      ‫؛‬    
            
 ، :    ١٦ .  + : ١٥ . : ١٤ . :   ١٣ .
  
  ١٧ .()   
.   
 
& ,-

!%$#" '( )*+ ١٨٠
    
         ،     ٢١‹  ›   
     ،     ،      ٦٥٢
      
          
         ،‹ ›   ،        ،
٢٣ ٢٢
     ،  

    
           ٢٤  
.[  ‹  – ١٥:٩١ ]         ‹ 
   ›  

                
        ،  ٦٥٣
       ٢٥        :     
  
   
 
           

.[  ‹  – ١٥-١٤:٩١ ]       ٢٧  ٢٦          
   
         
        :     ٢٨‹                 
  ›        ،   ٦٥٤
 
             
        [ ١:٩١ ]                  
   
              
       ،     
 :    
      [ ١:٨٥ ]      
      
 

  
        
.                 :  ،         
 
›
  ٢٤ . : 
  ٢٣   :   

  
    ،  : ‫؛‬  :  ٢٢ .  :    ٢١
  ‫ ؛‬       
: 
  
 ٢٧ .  : ٢٦ . 
  ٢٥ . 
   
  

      :  
 ‹
  
.   : ‫؛‬   :   ٢٨ .


١٧٩

^ ]
١
] 2 34 891
2 34 Q
;23<=>
'
    ٢       
      
  
  
 
 

 
  
 : 
 
  
 
 

      ،  ،      ،  
  ٦٤٨
                    ٣              
                  
                 
 
  
      
.[ ٣٠-٢٧:٨٩ ]    
 
         ٤،      
 ٥‹ ›            ،     ،
  ‹  ›  
 ٦٤٩

   ٧          
      ٦     
،      ،  .    :  [ ٤:٩٠ ]    
        
    
.  :             ،    

  ١١             ١٠      
  ٨    ،      

       :       :  ٩  
    ٦٥٠

                                
     :  [ ١٤-١١:٩٠ ]                        
 
  

.     
             ١٢        

   
       
  ١٥            ١٤،‹     ›         ١٣:  ٦٥١
 
    ١٧،            ١٦   

   
   :  [ ١٣:٩٠ ]    
                 
        
.              ،     ١٩     ١٨   
٢٠  
   
 ،   :   ‫ ؛‬  : ٣ . : ٢ .              :    


        ١
   
  ٦ .    
     ٥ .

           ،   
:    :    ٤ .  :      : 
 ٩ .    :(٨١٦٢  )  ٨ .   : ٧ .   
:     ،  
  : ‫؛‬
     : 

         
                
  : ١١ .  :  ،       : ‫؛‬  ()    ،  :  ١٠ .   


 
‹ › 
:[      …  ] ١٤ .     ١٣ .      ١٢ . 

   
  
 
 
   

:  ‹
  :[   …      ] ١٥ .  
  ›            ،      ،     :
    

   : ١٧ .  :   ‫؛‬    : ١٦ .               
   
  
 
:[         ] ٢٠ .  : ١٩ .  
        :[    …   ] ١٨ .  
     
  
.    
& ,-

!%$#" '( )*+ ١٧٨
q ^
-F J
C=> :no 2 34 }9rs GHI ;23<=>
              
٦:٨٧ ]  ١                 ،     ، ٦٤٢

 
.[   ‹  –
             
         :          ،   ، 
 
    ،  ٦٤٣
   
       
.         :   [ ١:٨٧ ]   

      
          :  ٢             ،       ،
      ٦٤٤
                     
.[ ١٧-١٦:٨٨ ]                   

            

٤     
              ٣         
        :        ،     ٦٤٥
 
.[ ١٧-١٦:٨٨ ]  
  
                           ٦،       ٥
                         ٦٤٦
       
.[ ٢٦-٢٥:٨٨ ] ٧      

      
١٠     ٩       
‹    ›                ٨ :           ٦٤٧
                 
     

  ١١        :          [ ٢٦-٢٥:٨٨ ]  
    
       
.       
 
 
 ٤ .  : ٣ .          ٢ . :  

:    :      ، 
   :   ١
   ٨ .      :[    
.  :    … ] ٧ . : ٦ .   :  ٥ .
 
  ١١ .  : 
.        
‹ ›
       :     ١٠ .   :[    … ] ٩

١٧٧

   
           :          ،    ،
    ،  ١٥   ٦٤٠

.
   ١٦    :            ،            :  ٦٤١
              
١٨     [                
.       ١٢-١١:٨٦ ] ١٧              
  :[       ] ١٧      
    : ١٨
.   .      .   :    ١٦ .  : ١٥

& ,-

!%$#" '( )*+ ١٧٦
4X
4 { 4 x
5 @l 23 z23 Nu
;23<=>
         ٣         ٢      
      :        ،         ،      ،   ١   ٦٣٦

  
          ٥    [ ٤:٨٥ ]            ٤    
               
         
  
              

.[     ‹    – ٨:٨٥ ]           
   
 
     
           

               :        ،     ٦٣٧
          ٦  
.[ ٤:٨٥ ] ٧           
   

   
.            ٨،‹    › ،
٩ 
٦٣٨

              
         ‹…› ١١  :       ،   ١٠‹ ›   ، ٦٣٩
 
                 
    –       ‹        – ١٢-١١:٨٦ ]         
   
  ١٢    :  [        
.   ١٤     :  ١٣،  
      ‹  

           ٤ .    : ٣ .   : ٢ .     

   ،  : ١
         ‫؛‬        


         ‫؛‬ : ٦ . :    ٥ .()    ،(  )     
  ،  :      ، :       
  ٩ .      :  
   ١٠ .    
       

   :
   

   
  ‹ ٨

. ›
 


  :   ٧ () 
. : ١٤ .   : ١٣ .  : ١٢ . 

   :[   …   ] ١١ .  
    
      

١٧٥

                                    
   ١٧‹    ›        ١٦         
              ٦٣٥
 
   ١٩    ١٨           
         
        :  [ ٣٤-٢٩:٨٣ ]      
    

       ٢٢                
              ٢١،       ٢٠‹  ›  
  
.[ ٣٦:٨٣ ]
  ١٩ .     :        :      
:        ١٨ .    ‫؛‬  : ١٧ .   + : ١٦
   ‫ ؛‬   :      
   ،(‫ )؟‬ : ٢٠ . 
: ٢١ .  :    ‫ ؛‬      
            ٢٢ . 
   
 
.  :      ،  :  

 
& ,-

!%$#" '( )*+ ١٧٤
L L
١
K ^| 2 34 ' @2 34 Q@ m e ;2<3 =>
xy:
٣            
                   ،    ٢،   ،      ٦٣١

         
.[ ١٩:٨٢ ]  
    
 
         ٤
  
[ ٣٥ ،٢٣:٨٣ ]          :           ،       ٦٣٢
 
٩
.    ٨  ٧   ٦   ٥     

  
  : 
         
            ١٠  
                :  ‹…›    ،  
 ٦٣٣
  
                     ١١ 
.        :  [ ١٩:٨٤ ]
      
       :             ،     ،   ١٢،  ٦٣٤

  ١٥     ١٤          ١٣  
.                     

                              

  :     ،        :  :[   …  ] ١
      ،                
،       :            : ‫؛‬         
         ٢ .    
‫ ؛‬  : ٣ .()    ،( : )        ، :
   : 
    
   
 )            
: ٦ .   : ٥ .(         ،    : :[     ] ٤ . 

          
: ٩ .   :      ، :   ٨ .  : ‫؛‬  : ٧ .
   ١١ .    : ‫؛‬  : ١٠ .  
        :  ١٢ .    :  

 
      


          
.        : ١٥ .       : :[        ] ١٤ .  :   ١٣ . 


١٧٣


.     ١٥  
      :     ،        ٦٢٥
  
     
٢٠ 
   ١٩،    ١٨       ،             ١٧،      ١٦    ٦٢٦
    
    
   
.            :  ،    ٢١     ،  
          ،     ،      ،  ٢٢   ،    
                        ٦٢٧
    
.[     ‹    – ٢٤:٨١ ] ٢٣    
    

  
٢٧ 
:               ٢٦،  ٢٥  ٢٤       ، 
  ٦٢٨
 
     
.    [  ‹    – ٢٤:٨١ ] ٢٨  
 
   ٢٩       
  ‹ › :              ،    ،        ٦٢٩
              
   :  [    ‹      – ٨:٨١ ] ٣٢  ٣١   ٣٠       

٣٣     
.  
                
                ٣٤                  ٦٣٠
    
    ٣٦  ٣٥           
.       :  [ ٣-١:٧٨ ]          
   
           ١٥
   :      ،    :
 : :[     ] ١٦ .()    ، 
          
 ،       : :[      ] ١٩ .  : ١٨ .  :   ١٧ .   
         ،   :  ٢٠ .()    ،       :  
   ،  :            
  

: ٢٦ .  : ٢٥ .  + : ٢٤ . 
   : ٢٣ .     : ٢٢ .   : ٢١ .(  ) 
         
      
     
:  ٢٨ . + : ٢٧ .()    ،  :     ،  : ‫؛‬  : ‫؛‬ 
  
 
     ‫؛‬  :    ‫ ؛‬           : ٢٩ .    : ‫ ؛‬  
            
    ‫؛‬     :  ٣١ .   :      
…   ] ٣٣ .   : ٣٢ .    :      ٣٠ . 
  
    
.  : ٣٦ .   :  :  ٣٥ .  : ٣٤ .      :  


 
  
  [    
 ]    
  
  [ 
& ,-

!%$#" '( )*+ ١٧٢
La 89rs 1
34 3_
MNde Ls ; 3<=>
١
_
3 4
3 MN
rs 4
3
2 2 ' 2 2 V2 2
         
    ،     ،    ،         ،  ٣   ٢   
  ‹› ،
 ٦٢٠
                       
   

                 :             ،

           ٤    
.   [   ‹   –     ‹   – ٤٠:٧٨ ] ٥      

                        
          :  [ ٨٧:١٨ ]               :        ٦٢١
 
      ٦          
  – ٤٠:٧٨ ]        :                 

  
.  ٧       [   ‹
     
    ،     ،‹   ›   
١٠        ٩  ٨   ،     
 ٦٢٢
  
           
     .    :  [ ١٤:٧٩ ]     ١١‹  ›       
  

.    ١٢     :    

                                 
                        ،   
 ٦٢٣

                        
[  ‹  –   ‹   – ١٠-٥:٨٠ ]            
  
    
.      : 
  
١٤    ١٣  
  
      :            ،         ،     ٦٢٤
  
             
.[    ‹      – ٩-٨:٨١ ]        
  
   
                   …  ] ١

  :     ،           :   :[   
  
:   ٥ .(‫ )؟‬ : ٤ . :   ٣ .  : ٢ .    
      
   
  ١٠ .    ٩ .  
       
: 
         ٨ .   : ٧ .(‫ )؟‬ : ٦ . 

 
. : ١٣ .   : ‫؛‬    : ١٢ .   : 
      ١١ .  
       
        
 
.  : ‫ ؛‬ :  ١٤

١٧١

.[ ١٩
 ١٧    ١٦   ١٤  
       
           :             ، 
١٥
  ٦١٧
١٨   
                 
  ،                            :  
            
    ١٩                  
-٢٩:٧٧ ]           
           :  
      
  
.         [ ٣١
٢٠   
٢١               



            
 
  

 

       ،      ،   ٦١٨

  

                         
       :  [ ١:٧٦ ]                       
   
                              
– ٦٧:١٩ ]                     : ،      
 
      
.       :  ،[    ‹   
          

       ،              ٢٣:       ،        ٢٢   ٦١٩
 
 
 
٢٥
.‹  › ٢٤ 
          :[     ] ١٥ .      :  ١٤

‫؛‬   : ‫؛‬     ١٧ .  + : ١٦ .    :      

        [         
   : : :  …  ] ٢٠ . : ١٩ .   ١٨ .   : 
 
  
: ٢٤ .  + : 
  ٢٣ .   : ٢٢ .      :[  …  ] ٢١ .         
             
       

 ‹ › 
.   :   :   ٢٥ . :   ‫؛‬      
& ,-

!%$#" '( )*+ ١٧٠
ABC=> Rw 34 } - 9: 34 qC) 1h

; 3<=>
Q 2 fg 2 2
١
              
    ،     
                   :     ٦١٣
          
.[    ‹    – ٥:٧٥ ] ٢      
       ٣        
                        ،    
   ٦١٤
          ٤ 

٥
.       :  [ ٤٠:٧٥ ]       

   
  ٧         ٦،     
  :              ،          ،      ٦١٥
  

              
.[ ٢٢:٧٦ ]   ‹›  
٩ ٨
        
 
   
                   ،    ١٠‹  › ،   ٦١٦
   
  
   
      
                 ١١    
١٢
‹  ›                    
  
  
 
 
       
  
 
      

                              
-١٦:٧٧ ] ١٣‹ ›                       
 
  

:     : ‫؛‬    
   
  ‫؛‬  ٢ .             :
   
 

    ١

   
 ٥ .  :       [     ]   [  
    ]   
:
     ‫؛‬   :  … ٤ .   :   … ٣ .  
  ٧ .      : 
     ،    
         :  ‫؛‬    :  ٦ .
: 
     :    ،
     )   ()           : ٨ .   +
: ‫(؛‬)    ،(   
  : ‫؛‬    ‫؛‬
         
 
              :  ٩ .

   ‫؛‬    
    ١٢ .
 
 : ١١ .   :   ١٠ .(‫)؟‬ 
  

.        ‫ )؟(؛‬  : ١٣ .     
      

١٦٩

 
      ١٢                      ١١ 
      :   ‹ › :  [ ٥٦:٧٤ ]             ٦١٢
        
.             ،   ١٣‹  ›
 
         ١٢
        ١١
   ‫؛‬  : ‫؛‬ :  ‫؛‬ : ١٣ .  . : 

. 
& ,-

!%$#" '( )*+ ١٦٨
L^ L L L
Q( 2 34 fg9)QRw ;23<=>
              
.[ ١:٧٣ ]                     ،    ،    ٦٠٦

         
‹  – ١:٧٤ ] ١                       :   ٦٠٧

.[   
         ،    
         :          ٢،‹  ›     ٦٠٨
    
            
        :            :  [ ٥:٧٤ ] ٣     
      
 
              
٥ 
.     
   :       ‹      ›
٤  

 
                  ٦         ، 
    
     
      ،       ،    ٦٠٩
           
    ٧
       
        [    ‹    – ٦:٧٤ ]        :   


.      
 

     
[ ٨:٧٤ ]                          
       ٦١٠
 
    
     ٩          ٨  
.                      : 


     [             ١٠       
  : ٣٦-٣٥:٧٤ ]                     ٦١١
  
 
.    
:    ‫ ؛‬   : ٢ .  

  :       
     ،   :  ‫؛‬   :  
  ،   : ١
   
         :      ٣ .   
    ‹
  )   : :  …     ٤ . 
 ›  +  

    
     :[ 
       …    ] ٥ .       
‫؛‬     ٦ .     
       ( 
 

 + : ٩ .    ٨ . 
     
  : : ‫ ؛‬
 
  : ٧ .  
 
  :    
         
       
 
.  : ‫؛‬  : ١٠ .    


١٦٧

] ; 3<=>
L

' 2
  ٢ 
    ١  
      ،        ،        ،      ،     ٦٠٥
٣
    
         ٤                        
                   :
  ١١       ١٠      ٩  ٨      ٧       ٦ 
: ،        :            ٥: 
 

١٥    
                     
          :    ١٤،   ١٣ 
   :  ١٢،    
  

.[ ١٧-١٦:٧٢ ] ١٦
:  ٣ .   

   :[   …   ] ٢ .       :[   … ] ١
        ‫؛‬     

   
  + : ‫؛‬      ٥ .  : ‫ ؛‬ :  ‫؛‬         
 ٦ . 
          ٤ .
         ()    
 ] ١٠ . + : ٩ . + : ‫؛‬ :   ٨ .     ٧ .   
 
  ‫؛‬    +         
: ١٣ .  : ١٢ . :      ١١ .     : :[   

  
: :[   …  ] ‫ ؛‬  :  ‫ ؛‬  : ١٥ .    
  :[     
   ] ١٤ . 

    
      
 
             
.   + : ١٦ .(   :  )   
& ,-

!%$#" '( )*+ ١٦٦
              ٦٠٢
  ،                    :    
١٥
   

 ١٧       ١٦     
 
      ،                    
١٨
                  
٢١
       [ ٢:٦ ]     ٢٠  ١٩     ،   
                        
   ٢٣ [ ٤:٧١ ] ٢٢                         
      

.       
     
    
[ ٢٣:٧١ ]        ٢٥    ٢٤        ‹…›    
     ،  ٦٠٣
٢٦
.  
     ٢٧           

.[ ٢٨:٧١ ]                 ٦٠٤
     ‫؛‬ : ١٦ . :    

     ، : ‫ )؟(؛‬ :      ‫؛‬     ١٥
      
  
:   ‫؛‬  :   ،   : ‫؛‬    ١٩ .  : ١٨ . :   ١٧ .   
 
    
:    ٢٣ .   :  ٢٢ .   
 
       :
   ٢١ .   ٢٠ .  
   
   
           : ٢٦ .    :  ٢٥ . :      ٢٤ .   

 
 
 

 
  

    ،       
  
 


. + :  ٢٧ .
 

١٦٥

-
{ _3¡234 f¢ =>234 qC£L4X ¤

]
;23<=>
z2
١
    
    :     ٣،‹  ›        ،    ،     ،  ٢   ٥٩٩

  ٤  

   :     
               
    
  ›                ‹ ›      
           
                      
٥
‹                          

.[ ٩:٦٩ ]

          ٦      

         :             ،    ٦٠٠
          

     :  [ ٩:٦٩ ]  
٨    
    

        ٧
   


    
 
.    
        
             ،     ،    ،        ٩،   ٦٠١

                       
 
:   [ ٢-١:٧٠ ]                   ١٠ 
    

       

   
    
١٣
              ١٢    ١١   
      

      ١٤  
.           

                 :[  …  ] ١
        :     ،           : 

  
                  
   ‫؛‬      ٤ .       ‫؛‬  :    ٣ . : ٢ .  
   
        
    
 
 
      
:   ٦ . 
 
        ‫؛‬ 
    
    
  
‹
  :   
  ›
  …  ٥ .     
    
   
  : :[     ] ١٠ .     : ٩ . 
   : ٨ .
     :
   ٧ . 

 
:[   …    ] ١٤ .      

  ١٣ . :  ١٢ .    
        
  ١١ . 


. :
& ,-

!%$#" '( )*+ ١٦٤
       ١٨    
     
          :               ،    ٥٩٦
                  
             
 
                     ،            
 
 
              
  ‹        –      ‹   – ٢٨:٦٧ ] ١٩            
       
  
.[       
٢١ 
           ٢٠    
      :            ،          ،  ٥٩٧
  
              
.[       ‹      – ٦-٥:٦٨ ] ٢٢ 
 
             ٢٣   
 :      ،            ،
٢٤
       ٥٩٨
     
    

          ٢٥            
 
   – ٦-٥:٦٨ ] ٢٧  ٢٦ 
              
  
    ٢٩            ٢٨     [            
             :            ‹  
 
             
           :              ‫؟‬    ٣٠ 
     

           
                  

  :  [  ‹  – ٢٢:٤٧ ]       ،      

.     ٣١ 

           …  ] ١٩ . + :  ١٨
  :[    …  ] ٢٠ .     :[  
          
‫؛‬              ،    : ‫؛‬    :      ،    : ٢١ .   
              
(  )      ، 
       
    :  :[  …   ] ٢٣ .    :   ٢٢ .    : 
     
 ‫؛‬          ٢٤ .   
:    :     ،   : ٢٦ . : ٢٥ .  + : 
         

  :[                   

   ] 
   ‫؛‬  :  ‫؛‬  :   ،  : ‫؛‬    ٢٧ .     
 
 
 ] ٢٨ .(  )    ،           
      + :(      )   ‫؛‬
        
   
                 (  )       :[   
    
     
   

 :  
              
     

      
  
. :    : ٣١ . : ٣٠ .  : ٢٩ . 
   

  

١٦٣

¥ :
2 34 ¦8§89 ;23<=>

     
 ›            :       ،     ٢     ،   ١   ٥٩٣
            
   
              
         
،           :             ٣‹      
  
         
   
                          ٤ 
٦ ٥
 
   ٨                              ٧ 
        

      
 
         
 

 
   
   



 
   
      :         


  ، 
    
.[   …
     ‹   
 
                 – ٢٨:٦٧ ]  
      
  ١٠     ٩                           
                         :    ٥٩٤
     
                              
.[ ٢٩:٦٧ ]   ١١                        
    
١٤              
    ١٣   ١٢
                  ،     ،    ٥٩٥
         ١٥  
‫؟‬              ١٧        [ ٣٠:٦٧ ] ١٦         
     
           ،        ‫ (؛‬ )       

 ، : ٢ .  : ١
  ، :               
  :[  
:     ] ٤ .           ‫؛‬      
   ‹
  :  …   ٣ .()
   ›
: ٩ .   : ٨ . :
   ٧ .    + :     :    ٥ .  
       ٦ . 
             
   ١٣ 
.   ،    : ‫؛‬  : ١٢ . : ١١ .  :   ١٠ .  
          
        
     : ١٥ .       ‫؛‬     :[   … ] ١٤ .      ‫؛‬
 
   ١٧    
          
.      + : ١٦ .         

& ,-

!%$#" '( )*+ ١٦٢
              ٥٣   ٥٢        
٥٥
   [ ١٢:٦٦ ] ٥٤ 
              [ ١١:٦٦ ]
  
      ٥٩   ٥٨      
         
 
   ٥٧
      :     ٥٦ 

 
.   ٦٠
   
        
،      ،    : :[  … ] ‫؛‬ (()    ، :    )  : ٥٢


    :      ٥٤ .  : ٥٣ .                  

               
                
+ :  ‫؛‬              
 + ()    ،             
  
    
     
               + : ٥٦ .  + : ٥٥ .    + : ‫؛‬ 
    :[          
     ٥٩ .       … ] ٥٨ .     :[     ] ٥٧ .  
                 
   ، : ٦٠ .   : 
. :     ‫(؛‬)    ،  

١٦١

           
       :            ،    ،        ٣٣،   ٥٩٠
  
           ٣٥ 
.[    ‹    – ٤:٦٦ ] 
 
      ‹ ›    ‹›
 ٣٤
  
          ٣٦   :           ،    ،       ٥٩١
           
                     
        
              ٣٧        
                               
 [      ٣٨          
.   ٣٩   ١٢:٦٦ ]    
      
 
  
  


 
 :   
   

 
   
    

      
           ٤٢  ،   ٤١         ٤٠       ٥٩٢

              
   
٤٥     ٤٤              ٤٣‹    
 :  [ ١٠:٦٦ ]               ›
     ٤٧     ٤٦        
  ،           ‹   ›   
 
                    ٤٨     
    
      :  [ ١١:٦٦ ]   ٤٩                
                   ٥٠     
        ٥١      
    ،         

      
 ٣٦ .         ‫ ؛‬   

:
        :    ٣٥ . :   ‫؛‬ : ٣٤ .    ٣٣
     
  ،  :      ،     : ‫؛‬      
      : ‫؛‬     ٣٨ . : ٣٧ . 
     ٣٩ .    
:  ٤١ .    : 
   ٤٠ .   :     : ‫؛‬ + : ‫(؛‬)
 
 
      
 
:    ٤٥ .   :    ٤٤ .   :    ٤٣ .   :

 ٤٢ .   


                  
 
   
     

،    : ‫؛‬     : ‫؛‬    : :    ٤٧ .   : ٤٦ .    
 ‹   
   ›   


  
     )     ، :       ، 
:    ٤٨ .      : ‫(؛‬      
         


         
  
          :  
     ٥١ . :   ٥٠ .   :    ٤٩ . 

 
          + : ‫؛‬        + ()       
   
           ،
.   

& ,-

!%$#" '( )*+ ١٦٠
        ١٢       
:            :  ١٣      
   ‹ ›  
     ،  ٥٨٤
 
         ١٥              ١٤ 
                    :  ،            
 
                     ١٦     
.[ ٩:٦٦ ] ١٧                ،        ‫؟‬     

    
٢١
‹  ›                :  ٢٠  ١٩‹ › ١٨       ٥٨٥
   
.              

      
   :       ،       ،          ،   ٥٨٦

        ٢٢     
.[     ‹    – ٤:٦٦ ]             
 

  
.          ،            
 ٥٨٧
   
  ٢٣                  
     :            ،             :  ٥٨٨
 
٢٦     ٢٥                  ٢٤     

   :    [    ‹  – ٤:٦٦ ] 
         
       ٢٨             ٢٧    
        ،                :  ،   
  
        
.       :  ‫؟‬   :   

        
               :       ،     
٢٩  ٥٨٩
    
      
  
        
.[    ‹    – ٤:٦٦ ]    ٣٢       ٣١    ٣٠  
 
  ١٥ .  :        
:    ١٤ .     ١٣ .      ١٢
            ‫ ؛‬        
: )  :  
    ،   :     ١٧ .  :   ١٦ . 
  
: ‫؛‬  :        ١٨ .()     ،(     
  ١٩ .   
 ٢٠ .         
          
      
: ‫(؛‬)  ،  :  
    
  

،   : ‫؛‬   : ٢١ .       
       
 
         
   
   ٢٤ .     ‫(؛‬)    ،      ٢٣ . : ٢٢ . 
      ‫ ؛‬
: ٢٩ . : ٢٨ .  : ٢٧ .  :  ٢٦ .  : ٢٥ . : 
     
                             
  ،    :   ،       : ‫ ؛‬  : ٣١ . :   ٣٠ . 
 
   ٣٢ .   )
.     + (

١٥٩

©u] 2 34 54X ABC@l
2 34 ( :nª
;23<=>
¨Q
'

                             
                         ،     ،   ٥٧٩
  
          ٢           ١
     ‹      
        – ١٤:٦٤ ]                
      
  
  
.    :  [     

       
.   ،      ،    ،
        ، ٣   ٥٨٠

          ٤      
         ‹ › :               ،         ٥٨١
   
                   
[            ‹              – ١٤:٦٤ ]         
     
  ٥               
.[ ١٥:٦٤ ]             ،  
  
              
    ،  ٦  

  :             ،   ،    ،
٧ 
٥٨٢
              
›    ٨،                        
             ٩   
.[ ١١-١٠:٦٥ ]            ‹  
 
      ١٠         
  ،          
١١
             :        ٥٨٣

  
.        

  ٤ .   : ٣ .       ‫(؛‬)     ،     ١

: 
             
 ٢ .  + :
 )      ،            :[      
: ٦ .(       :  ‫؛‬         :       ] ٥ . 
                           
   ‫؛‬    : ٨ .    + : 
‹ ›
:     ٩ . + : ‫؛‬ :

  
 
  ‫؛‬ + : ٧ .


  : :[       ] ١١ .    
.      ١٠ .    : 
             

& ,-

!%$#" '( )*+ ١٥٨
      ١٤                
 [ ٩:٦٢ ]            [   ‹    – ١١:٦٢ ]    
 
          ١٥   
.[  ‹    – ١٠:٦٢ ]     

       
  
  ١٧             ،   ١٦   ،      ٥٧٦

        
  
     
             
               
.[ ١٠:٦٢ ]     ٢٠   ١٩   ١٨‹    ›    :   

  ٢٢،    ٢١ 

     
  
  
  ،  
  
      
         ،      ٥٧٧

        
 
  
  
٢٤                   
          
       
     ٢٣     :        
   
           
.[ ٦:٦٣ ]
    
.            ٢٥،     ،   ،   ٥٧٨

      ١٥ .  
: ١٧ .    : ١٦ .      ،  + : 
     
    : ١٤
  
    
+ :   ٢٠ . 

   
    :[  …  ] ١٩ .   : :   ‹ ›
  ١٨ . 
٢٣ . : ٢٢ .  :    ‫ ؛‬ : ‫ ؛‬        
 ٢١ .        ، 
    
  ٢٤ .  :   
   ،
  :  ‫(؛‬)    ،  :       ،   : ‫؛‬   :
                   
      
. :   ‫؛‬    ٢٥ .  
 

١٥٧

4X q n ~
] L
١
V2«3 ¬ 1234 C:* 2 34 ®ªT̄l
;23<=>
   
،        ،  ٢      ،              ،

       ٥٧١
                          
٤                           
          ٣    

    
     
.[    ‹   – ٩:٦١ ]      

      ٥   
      ،   ،     ٥٧٢
              ،   ، 

                  ٦     
.[   ‹    – ١١:٦٢ ] ٧               

 

         
:            ،      ،  
٩          ،     ٥٧٣
 
٨

                     ١٠        
‹   – ١١:٦٢ ]                        
 
.[  
     
١١
:             ،     ،    ،   ،   ٥٧٤

        
 
.[    ‹   – ٩:٦٢ ]             ١٢
  
 
     
:            ،       ،  ١٣   ٥٧٥
     ،    ،
 
 
    :                  :   :[      …  ] ١
     ،      
              [  
 
 ]    
: ‫؛‬  :  ٣ .   ‫؛‬

        :  …   ٢ .     
    ٧ .  :  ٦ .    :  ‫ ؛‬ : ‫ ؛‬       
              ٥ .  : ٤ .  
 
    
               : ) 
 ‹   ›
    ،     :     
      
  
    ،     ( 
  
    
                   ،(  : )       
‹ ›    ،  

       
                               
                 :  [ ١١:٦٢ ]      

         
   
     
         
                                      
   ٦٩٣    ) [ ١١:٦٢ ]                   
  
   ١٠ .          
 
 :   
  :  ‫؛‬    :   ‫؛‬ 
  
  : ٩ .  : ٨ .(      ،٤ 
         ‫ ؛‬ + : ١١ .  
.  : ١٣ .   :      ١٢ . :   
 
& ,-

!%$#" '( )*+ ١٥٦
      
     ٢٢     ،    ٥٧٠
               ،    ،   
        
                 ٢٣ 

  ٢٥  
٢٦ 
   [ ١٢:٥٨ ]    ‹ › 
 ٢٤
              
    
       
.             ، 

   
    :    ٢٤    ٢٣

  ٢٦ .    ٢٥ .    .  :  .  : ٢٢
 
.   

١٥٥

q )i± ^
] 2 34 qCu
t ¤

] ;23<=>
²2 34 ³de ¤

١
C1° 234 QR
 ٣  
 

      ،    ،     ،      ،         ٢،   ٥٦٥
             
  
                              
                          :    
    

.[ ٢٢:٥٧ ]    
   
  ،    :        ،      ٤‹   ›  
             ٥٦٦
         
          
 
.[ ٢:٥٨ ]            
 
       ٦    
٧ 
        ،       ،   
 ٥     ،        ،     
 ٥٦٧
   
١١   

         ٩  ٨  
             ،     
١٠
   ، 
١٦ 
   ١٥    ١٤      ١٣                   ١٢  
‹ ›                      
 
   ١٧     
.[ ٧:٥٩ ]              

 

    ١٨           
.        :  [ ٥:٥٩ ]        ‹…› ٥٦٨
 
             ٢١      ٢٠          ١٩     
 :            …       ٥٦٩
  
         
     :  [ ٧:٥٩ ]       
.            
     
،  : ٣ .   : ٢ .           :         …  ] ١
         :[ 
   ٤ .   :     ‫ ؛‬ :   
: ٥ .  :         ،  : ‫؛‬  :     
 
   
    ،  :  ٩ .   : ٨ .   : ٧ .   : ٦ .      
 ،  :  
              
 ]      
… ١١ . :
     
    ،(‫ )؟‬ : ‫؛‬   
   ،(‫ )؟‬ : ١٠ .   ()  

 
          :[  
: ‫ ؛‬  :  ١٥ . : ١٤ .   ١٣ . :  ١٢ .   
    
         ١٦ . 
:    ٢٠ . :    ١٩ . : ١٨ .
  
  ١٧ .  
 : 
     
.  : ‫؛‬   :  ٢١ .     
     

& ,-

!%$#" '( )*+ ١٥٤
     
     :            ، 
   
    ،     ٥٦٤
     
 
    
                     ١٥   ١٤   
         ،           ‹  ›
      

    ١٧             
                  
         ،   ١٦  
 
   
                                   
   
            
 
         
                       
           
     
  
.[ ٩٤-٨٨:٥٦ ] 
        ١٨                  
  
   
          
      : ١٦ 
. : ١٥ . :  
‹   ١٤ ›
  :[     ] ١٧ . 

      :    
   
.    :[     ] ١٨ . 


١٥٣

q 4X

١
C:n´ 2 3_ ;23<=>
           
    ،       ،        ،       ،    ،  
٢
٥٥٩
    ٤     ٣           :         
                         
  
          [                
    :      ‹ 
         – ٨٢:٥٦    ]           
    
    
          
                ٥‫؟‬       :        
 
٩  
          ٨  ٧              
          ،     :        ٦
   ،  

               
.                
  
       ١٠        
   :         ،       ،       ،   ٥٦٠
         
.[ ٢٩:٥٦ ]      ، :      :       
    
  
                   
.[   ‹      – ٨٢:٥٦ ]                     :  ٥٦١
     
  ١٣     
    ١٢    
    ،   ،       ١١، 
  
        :      ٥٦٢
                                    
                             
 
                             

.[        ‹     – ٥٥-٥٢:٥٦ ]
   
              
     
  :             ،    ،     ٥٦٣
        
 
.[  ‹   – ٨٩:٥٦ ]
   +   ‫؛‬
   :           
،   : ٣ .       ‫؛‬    ٢ .   : :[      ] ١
   ٦ .   :  ٥ .   
 ٧ .   
        :  
  ٤ .     : ‫؛‬ 
 
   
 
  
: ١١ .  :   ١٠ .      : ٩ . : ٨ .()    ،   
    
      
                     

.  
  :    ،  
   :  ‫؛‬     : ١٣ .  : ١٢ .  
  
 
  
& ,-

!%$#" '( )*+ ١٥٢
     
                :        
     ،    ٥٥٧
  
  ٤٠      ٣٩       ٣٨      ٣٧          
 ‹   ›      
           : 
         
               
.[        ‹          – ٤٣:٥٥ ] ٤١      

                        
                        :  ٥٥٨

       ٤٣

          
   
          ٤٢ 
       
        :  ٤١:٥٥   
[ ] 
   
٤٥ ٤٤  
.    
   ‫(؛‬)    ،       

  ٣٩ .    :           ٣٨ .   
 
    : ٣٧
  
  ‫؛‬  : ٤٠ .                 
:    

     :   ‫؛‬    : ‫(؛‬)    ،    
   
          
  ، : ٤٤ . 
   :   ٤٣ .   : ٤٢ .  :  ٤١ . 
        
.       ،   : ٤٥ . :
 :    


١٥١

           
 ١٩
‹   › ١٨، [   ١٣:٥٥ ]                   ٥٥٣
   
‫؟‬  ٢١  ٢٠  
٢٢
   
 
           ٢٤         ٢٣                 ٥٥٤
  ،    ،     ،    ،  
              
                      ٢٥،‹›  
 
 ٢٧     
                   ٢٦     
‹  – ٩-٧:٥٥                 
]         
  
 
.[    ‹     –    
     ٢٩    
   :             ،   
 ،  

    ،   ٢٨   ٥٥٥
       
             
            

          :[   ١٣:٥٥ ]    
٣٠
          
 
.  
              
٣٤
: ٣٣‹         › ٣٢  :  ٣١      ،   ٥٥٦

            ٣٥          
[    ١٣:٥٥ ]    

         

  
  

   
    
       
 
   
   
         
    
.           ٣٦   : 

  ٢١ .        … ] ٢٠ .   : ١٩ .    

:      :[            : ١٨
 
     
   
  ٢٥ .     : :[   …  ] ٢٤ . :  ٢٣ .  : ٢٢ . 
  
  
     ٢٧ .      ‫؛‬
           
   : ٢٦ . 
 
 : ‫؛‬     

  
    :  
  
   
        + :   ٣١ .  : ٣٠ .  : ٢٩ . : ٢٨ .     
 
  :    …  ٣٣ . : ‫؛‬ :   

   ‹   ›     

  ،    : 
 
 ٣٢ .  

    
.  : ٣٦ .   : ٣٥ .   ٣٤ .      ‫؛‬ 
  
   
      
 
  
  
& ,-

!%$#" '( )*+ ١٥٠
, (
2 34 Rij
; 3<=>
)*+
' Q Q 2
١
          
    :  [ ١:٥٤ ]          
       
                   ٥٥٠
 
         
٣
.‹  ›         ،            ٢ 

٦        
   :                ، 
   
     ٥،‹ ›   ٤  ٥٥١
    
         
   
   : ،        ٧  ،      ،          
 
                  
       :          ،      ‫؟‬     
٨
 
                    
   [ ٣٩:٥٥ ]   
          ٩   :    ،  
  
 :       
        
       ١٢         ١١     ١٠ 
 
: ،       
  
 ، 
 :  
 ،  ‹›
  
                      
 
                  :     :  ‫؟‬    
.  

            
           :        :      ١٣،    ،   ٥٥٢
              ١٥       ١٤         
     – ٤٣:٥٥ ] ١٦                      
   
      
.         ١٧         :  [     ‹ 
   
 
 
     ،     : ‫ ؛‬    : 

     
)                  ،    : :[        ] ١
  ٤ .  
          

:    :    ٣ .   :[   …  ] ٢ .    :(٥٥٠ 
       
  ٩ . : ٨ .  :   ٧ .  : ٦ .   :    ٥ .
           ‫؛‬    
: ١٢ .  + : ١١ .                ١٠ .  

  
    
 ١٥ .  
     :    ‫(؛‬)    ،         
 ١٤ .   : ١٣ . 
    
     ١٦ .       ‫(؛‬)    ،  
 : ١٧ . 
.  :     :      
  

١٤٩

                             ٣٩    
                ،    ‹ ›   
     
 
٤١                        ٤٠      
‹  ›             : ،    ‹ ›  
   
  : 
 ، 
   
  
 
 
     
           :    ٤٤      ٤٣  .[ ١٥-١٣:٥٣ ] ٤٢   

        
.     

               ٤٥    
            :  [ ٤٩:٥٣ ]   
           ٥٤٨
    ٤٦‹       :  ‫؟‬         :      

      ›           
٤٩    
   
   ٤٨‹  ›   ٤٧  
                       ،  
   
.        
      
  :             ،    ،        :  ٥٤٩
 
          
. [ 
 
 
 ‹ 

 – ٧:٥٤   
] 
       
‫؛‬    + : :[     …   ] ٤٢ .   : ٤١ .  : ٤٠ .  :    ٣٩
 
 :        
: ٤٧ .      ٤٦ .  :   ٤٥ . : ٤٤ . : ٤٣ .    
 
.   : ٤٩ .   :    ‫ )؟(؛‬   : ٤٨ .  
   :     ،  
  : ‫؛‬
 
& ,-

!%$#" '( )*+ ١٤٨
                  ٢٠               
  
 
                              
                   
    ٢١       [ ٥-٢:٥٣ ]            ،   

            
    
-١٠:٥٣ ] ٢٧              ٢٦ ٢٥‹ ›  ٢٤‹  › ٢٣…٢٢  
      
.[ ١٧:٥٣ ]      ٢٨…   [ ١٢
       
                     :           ٥٤٤
 
٣٢    ٣١    ٣٠       ٢٩            

        :   ،  :   :    
            
  ٣٣                       ،  :     ،
         
 
.[ ٣-٢:٥٣ ]   
        
       :        ،    ،     ،  ٣٤‹    › ،
    ٥٤٥
 
      
٣٦   
.‹ ›   [ ١٥:٥٣ ]     ٣٥‹   ›     


 
.        ٥٤٦
       
،           ٣٨،           ٣٧،
           ، 
 ٥٤٧
        
                   :            

    ٢٢ . : ‫ ؛‬    :[      ] ٢١ . : ‫؛‬  : ٢٠

:    ٢٣ .   :     


 ٢٨ .   : ٢٧ .   
  
  ٢٦ .   : 
   ٢٥ . 

 :    ٢٤ .   
          
  ]            

   

  ٣٠ .  :   ،(  
 ) 
    ،  :      ، :  ٢٩ .  :  
   
 
 
 
    
: ٣٢ .  : ‫؛‬ : :[     ] ٣١ .(   )      ،     : :[   
          
  
:   ٣٥ .  :   ‫؛‬ : :    ٣٤ .


 ‹   ›   


 
      :
   ٣٣ .  

          


    
 

 
   

    ، 
 :   ٣٧ .  
 
   : : [ ‹ ›
 

     ] ‫؛‬ : 
 
  ٣٦ . 

.   
  :   ٣٨ .   : ‫؛‬
 
 

١٤٧

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    
      :  
            ١ 

        ،     ،    ٥٤٠
          
    ،     :    ٢‹ ›          
       
  
    ٦                   ٥   ٤    ٣  
[ ١٠-٨:٥٣ ]                        ‹  ›  
  
     
.          
 
         
   
                  ،   ،    ٥٤١
     ٩         ٨      ٧                 
                             
   
.[ ٥٩-٥٨:٥٣ ]
    ١٠          
     ،    ،  ١١   ،
            ،   ٥٤٢
       ١٤   ١٣              ١٢
                        
   :   
       
  ١٧  ١٦  
       ١٥        
      :  [ ٣-١:٥٣ ]             

           


.     ،     
         
 
     
:            ،     ،    ١٩‹  ›   ،   ١٨   ٥٤٣

 
  : ٥ .   :    ٤ .   :     
: ٦ . 
     ٣ .  :    ٢ . : ١

 
: ‫؛‬   : ٨ .    :    ‫؛‬            
      : ٧ .  
    
         : ٩ .  
  :    ‫؛‬      ،     : :[   … ] ١٠ .  
    [     ]   
‫؛‬  : ‫؛‬     :  …  ١٣ .      + : ١٢ . : ١١ .  ، 
      
        
   ١٤ .   : ‫؛‬   : ‫ ؛‬   ()      ،   :
     
     :[      ] ١٥ .   :  ‫ ؛‬  : ‫ ؛‬ 
   : :[    … ] ١٦ .                 
        
.      ‫؛‬  : ١٩ .  : ١٨ .  :   ١٧ .[ ٤:٥٣ ]        
 
   
& ,-

!%$#" '( )*+ ١٤٦
  ١٢         ١١   
       
                   ،   ،     ٥٣٩
 

 ١٤  ١٣                 
  ‹  ›             :  [ ٣-١:٥٢ ]        
  
       ١٥                
             ،                  :      
  

  
           
.       ١٨     ١٧    ،       ١٦     
    
       
  ‫؛‬  :    ١٤ . :  ١٣ .  : ‫؛‬  : ١٢ .  : ١١

: ‫؛‬  : ١٧ .    ١٦ .
           
  : ‫؛‬    : ١٥ .    
          
.    ١٨ .  
    
 

١٤٥

2 l ;23<=>
µ
3 @
        
                  ، 
       ،     ،      ٥٣٤
   
 
 :  [         ‹       – ٢١:٥٢ ]        ١‹    ›

                      
 
.      

       
      ،       ٢،       ،     
 
                      ٥٣٥
                ٤      ٣ 
.[ ٤٧:٥٢ ]                   
  

  
.          ٦،    ،     ،  ٥   ٥٣٦
 
        
             ،    
     ،        :  ٥٣٧
 
 
     
    ٧                   
   – ٢١:٥٢ ]                       
             
            
             ٨ :  [    ‹   –        ‹   
 
    
 ١٠ ٩          
.     ‹   
 ›      
               

           
.      [ ٤٩:٥٢ ]               [ ٤٠:٥٠ ]        ‹…›
  ٥٣٨
  
: ٥ .   :[  …  ] ٣ .   :  ٢ .     : 

     : ٤ .   
                  ١
      
   : ٦ . 
: ‫؛‬  :  ٩ . : ٨ .    ٧ .  
  
 

.  : ١٠ .

& ,-

!%$#" '( )*+ ١٤٤
              
[ ٥٦:٥١ ]                       ،    ٥٣٣

     
     ١١            
           ‫؟‬             : 
   
    
     ١٢، 

  ،       .    
     [ ] 
        
 ١:٦٥   


               ١٣         
                
  ،   
  
    [
.   ١١٩-١١٨:١١ ]
         

 :  ‫؛‬          
   ‫؛‬ 
: 

 : ١٣ .
 : ١٢ .()    ،    ١١
  
    
  +  
.    

١٤٣

١
de ³Nu
;2<3 =>
     
  ٤‹         › ٣،      ،    ،     ،  ٢   ٥٢٨
  

.     
 [
  ٥:٥١ ]             
       

                        
   
    
                  :   
٥         ٥٢٩
        
       – ٤٧:٥٢ ] ٦  
.[   
  
‹    ‹  ›
         [                  ٧          
    : ٥٠:٥١ ]                     

٥٣٠
 
 
  
. 
 
      ٨          
        ،     ،     ،  ،        ،  ٥٣١

     ٩   
       

:  [ ٨:٥١ ]         ‹ 
       
 
    
 

   ›   :     
 
. 
                    
        
  :  [ ٩:٥١ ]               :    ٥٣٢
   
.         ١٠‹   ›
    
  ،  :
     
   ٣ .  : ٢ .         : :[         ] ١
       
 
.   : ٥ . 

 

 
     ‫؛‬     :   … ٤ .()
 
 ‹  ›
  :  …   ٩ .   : ٨ .  : ٧ .   : 

      ‫؛‬ 
     
 ‹
   ›     

      ٦
    :   ١٠ .   

.         ‫؛‬ 

& ,-

!%$#" '( )*+ ١٤٢
¶
١
54X ;23<=>
        
٢       

    :           ،    
  ،    ،  
      
       
           ٥٢٣
       ‹         – ١٩:٥٠ ]
.[      
      
              :             ،     ٣‹  › ،     
 ٥٢٤
  
                       
  ٦   ٥    ٤           
                  

             
          :                  :  [ ٣٠:٥٠ ]
     
      
.  ١٠  ٩،  ٨             ٧    ،  
  
           
 
         :  [ ٢٤:٥٠ ]               
   ٥٢٥
       
  
 
     
.                 

    
.       ١٢   :  [ ٥:٥٠ ]     ١١       ٥٢٦
     
        
         › ١٤         ،  ١٣  ،          ٥٢٧
 
    ١٥ 
        :  ، :  ‫؟‬         :‹  [ ٣٥:٥٠ ]  
   ١٧  ١٦   
  
         
  
٢١
.       ٢٠          ١٩        ١٨

‫؛‬      ٣ .    : ‫ ؛‬    :  :[        ] ٢ .   : :[   ] ١
        
   
: ٨ .   :  ٧ .   
   ٦ .  : ٥ .  : :[   
  ] ٤ .   : 

        
 
   

: ١٣ .  :   ١٢ .      ١١ .  : ١٠ . : ٩ . 
  

  :  …  ١٥ .   : ‫؛‬  : :[         ] ١٤ .    
‫؛‬     
  ‹  ›         
       
   ،(‫ )؟‬   : ١٧ . : ١٦ .      
    
‫ )؟(؛‬   : ‫؛‬ 
 
  ١٩ . : ‫ )؟(؛‬ : ١٨ .   
: ٢٠ .           + :   


.   :    ٢١ .   
 

١٤١

] ; =>

·¸
Q 23<
    
      ٣  :       ٢       ١،     ،    ،  
               ٥١٩
                  ٤   
            
              :‹   ›        

 


             
    
.[ ٤:٤٩ ]  ٥
         
      ٧       :            ،     ٦‹   ›
  ٥٢٠
   
١١       ١٠
   ٩        ٨      

  ‹  ›       ‹›         :  [ ٩:٤٩ ]


.   
       
   

                        ،    
           ٥٢١
            
:  ،            :          ١٢ [ ٤:٤٩ ]  
 
١٣  
  
.      
    ١٥          ١٤           
                                    ٥٢٢
      
              
          
.          [ ٧:٤٩ ] ١٦                 
    

 ٣
:  : :[     ] :٢ .(
.    
  )     +     
   : ١
    
 
›
  ] ٧ .    : 
 ‹
  :    ٦ . :
  ›  ٥ .    : 
  
  ٤ . 
 


 
: ‫؛‬  :
 
 ‫ )؟(؛‬   : ٩ .

 : ٨ .        : :[   …  
 
‹
  ١٢ .  :      
:    ‹
    ‫؛‬ (‫ )؟‬ : :   ١١ . : ١٠ .  ›
  + : ١٦ .   : ١٥ .      ١٤ .    
.
          :   ١٣ .
& ,-

!%$#" '( )*+ ١٤٠

º»
;23<=>
¹
z
            
                      
            ٥١٧

    
  
                   
  
   ١  :  [ ٢-١:٤٨ ]                  

 
                   
            ٢‫؟‬                  
   
.          ٣‹ ›

          ٤            

                  :         ٥١٨
   
.              ٧،‹  ٦  ›  ٥  
  
  
         :[             
 : ‫؛‬   : ٣ .   :      ] ٢ .()    ، :    ١
               
    
‫ ؛‬ : ‫؛‬   :     ،    (‫ )؟‬ : ‫(؛‬)    ،  :( )      ، 

 
‫ ؛‬     :    ٦ .   :   ٥ .       
          :[   ] ٤ .    
          
 ‫؛‬      
       ،    : ‫؛‬
  : ٧ .  
  
    
:           
        ‫؛‬       
.   :      ،   


   

١٣٩

      ٢٩   ،       ٢٨،  ٢٧      ،     ٢٦
  ٣٠:                  ٥١٣
      ٣١            

       
.[ ٩:٤٧ ]    ٣٢              
   
    
     

                        :        
      
           ٥١٤
          
 
.[ ١٦:٤٧ ]      ٣٣‹  ›    
 
          ٣٤                         
                      ٥١٥
     
.[      ‹   – ٣٨:٤٧ ]   ٣٥  

              ٣٦                  
 
  
                          ٥١٦
  
                                         
                           
                          
  
.[ ٢-١:٤٧ ]  

         
  + : ٢٩ .    : :[    ] ٢٨ . : ٢٧ .   ،    : ٢٦
       ٣٢ .    + : 
 :         
  
    ،        ٣١ .       + : ٣٠ .

   
    
  :   ٣٥ .      :[     ] ٣٤ .  :    ٣٣ .    :
.  :  ٣٦ .
& ,-

!%$#" '( )*+ ١٣٨
L %&
)i¼½¾ ;23<=>
١
  
 
 ٧‹  › ٦ ٥    ٤     ٣:  ٢       ،     
 ٥٠٩
  
            ١٠  ٩               ٨
    
                    ‹ ›   
    
 
١١    
[ ]
. ٢٤:٤٧   
       ١٣‹  › ،          ،    ١٢‹   ›
 ›            ،         ٥١٠
  
                  
       
.[ ٢٤:٤٧ ] ١٦        ١٥‹   ›           ١٤‹ 
   
           
   
                :   
     ،    ،  ١٧  

 ٥١١
 
                  
                          
     
‹    – ٢٢:٤٧ ]       ٢٠           ١٩
  
  ١٨‹ ›

                [ 
.        :
  
  ٢٣          ،   ٢٢      ٢١،        ،    
 ،                      ٥١٢
   
    ٢٤               :        

                

      
     ٢٥    
.[ ‹  – ٢٢:٤٧ ]    ‹›
    
، + :   ٣ .   :  ٢ .        + : ‫ ؛‬           + : ١


       
   
    

    
: ‫؛‬  :  ٧ .  :  ٦ . + : ٥ .  : ٤ .()         
 
  ١٠ .      :  ‫ ؛‬    :      ‫؛‬  : ٨ .   
: 
          ‫؛‬     ٩ .  :     
  ١٣ .   : ١٢ .            
     
     :  
     [ 
  
   ] 
 
… ١١ . :      ، 
  
 
  
    
  :[  
     …    ] ١٦ .    : :     ١٥ .    : :     ١٤ .
 ‹ ›  
‹ › ‹ ›
          

   ٢١ . :  ٢٠ .   : ١٩ .    :    ١٨ .   : ١٧ .   
        
    ‫ ؛‬  : ‫؛‬        
: ٢٢ .       :  ‫؛‬      
 
   ( ) 
    ، 
        
          
.  :  ‫ ؛‬ : ٢٥ .       : ٢٤ .    ٢٣ . 
 
 
   

١٣٧

4X À -F J
c :¿ GHI ;23<=>
    
      ٢            ،      ١،      ٥٠٧
     
               
                              
٣    

                  ‹   ›      

         
.[  …   ‹             – ١٧:١١ ]     
          
             :  ٤              ،    
   ٥٠٨
  
                        
٥
‹›    [ ٩:٤٦ ]                         
   
       
           ‫؟‬         ٦   :    
                               
 .[ ٢-١:٤٨ ]                      
  
  ١١  ١٠     ٩     ٨
    ٧ 
                           
     
       
    ١٣.           ١٢  ،        
 
      
   
   
  :           ١٨.   ١٧  ،         ١٦‹ › ١٥ ١٤‹›


 ٢٢‹ › .
    ٢١      :       ٢٠،        ١٩  

          


        
.‹     
 [       
 › ٩:٤٦ ]              
٢٣
  
  ٥ .      :[    …   ] ٤ .   :    

: 
          ٣ .   ٢ .  : ١
        ،   : ٧ . : ٦ .       
‫؛‬ + : ٨ .         ‫؛‬ 

        
          
: ١٠ .   :  ٩ .  + ()    ، :     ،       :

            
:      ، :   ١٣ .  :   ١٢ .  :   ١١ .
    ١٦ .  :  ١٥ .     
  ١٧ .  :   
    ‫؛‬ : ١٤ .  
 
  : :[     ] ٢١ .    :    ٢٠ .   :  ١٩ .   
       : ١٨ .
        

   
  ‫؛‬      :   ‹
  
›
  ٢٣ .    
      ‫؛‬     
     
  ٢٢ .
.     

 
& ,-

!%$#" '( )*+ ١٣٦
q ^ ] ;23<=>
C1P ¤
     
 ٤      :       ٣،   ٢  ،       ١،
      ٥٠٥
             ٥  
  ٩    ٨      ٧:      ٦        :  
              
       
          ١١       
   :          
                 
١٠
 

      :   ،[ ٢٩:٤٥ ]          
                 

١٢ 
       
    ١٣           
.                     
             ١٥    
           
       :      ١٤         
  ٥٠٦
              
    ،    ١٧   ١٦   [ ١٤:٤٥ ]            
                    

     
٢٢         ٢٠     ١٩   ١٨   :
   :  ،     ‹ ›       :  ‫؟‬
٢١ 
   
   
    ٢٤     
   
  ٢٣  
     ٢٥‹  ›                      ‹ ›
     
          :       
    
:  ،             
  
                ٢٦    
.           :        
     
      :[     ] ٣ .     : ٢ .         :  ١

 ] ٥ .    : ٤ .             
          
:[        ] ٨ .  :    ٧ . : ٦ .      ‫؛‬     :[  

          + ()     ،        
  + : ‫؛‬                     ‫؛‬


…  ] ١٠ . : :[       ] ٩ .(          )          
              

 
     
         
  ١٢ .    : :[     ] ١١ .         : :[  

: ‫؛‬  :     ،   :   ١٥ .        ١٣ .  
       ١٤ .    
، :   ‫ ؛‬ : ‫؛‬                 

     ١٨ .  : ١٧ . :     ،   : ١٦ . 
              
  : ٢٠ .
 
   : :[   … ] ١٩ .()    ، :     
  
‫؛‬   : ٢٣ .      ٢٢ .  
   :    ٢١ .   :  ‫؛‬
         
  

   : ٢٦ .   :   ٢٥ . 
  : ‫؛‬  
  :  ‫؛‬     
  :  
.  ٢٤ .
  

١٣٥

E ³Nu
;23<=>
V D
       
        ،     ،  ٢‹   › ،   ١‹    › ،     ٥٠٢
      ٣                

 ٢٦-٢٥:٤٤ ]             
        
  –             
  
.[    ‹
    
       
                 ،     ٤‹ ›   ،     ٥٠٣
 

           

.[      ‹        – ٤٩:٤٤ ]                
  
    
    
        
         :                  ٥٠٤
 ٥
 

                 
            ،          

           
   
 
 
                    
. 
  
 
   [
    ٢٩:٤٤    
  ]           

    ٣    :     ٢ .    : 

    
  ،  :   .  :  ‹
   ›   ‹
     :     ١ ›
 ‫ ؛‬      : ٥ .   : 
.     :  
      ٤ .()
& ,-

!%$#" '( )*+ ١٣٤
        
              ،      ،        ،   ٥٠٠
١٩
             ٢٠          

      
         :  [ ٨٨:٤٣ ]               

                         
.[ ٨٩:٤٣ ]                    ،     
   
  
  
    
  :               :‹…› ٢٢‹ ›   ٢١،     ٥٠١
:  ، 

    ]     ٢٥        ٢٤     ٢٣     
.  ‹  – ٤:٤٣  
[        
       
   : 
 ‫؟‬    
       
  ‫ ؛‬     ٢٢ .  :     

: 
      ٢١ .   : :[     ] ٢٠ .  : ١٩
   
     ،  + :      
.         ٢٥ .   ٢٤ .     ٢٣ .

١٣٣

4X ,

cQÁQ( ;23<=>
    
         ،        ٢،    ،     ،    ١‹   ›
 ٤٩٦

 [ ٣٣:٤٣ ]                             ٣  
  
                         :  
 
      
.          : 
         
 ٥                ،    ،        ٤،   ٤٩٧

                                      
           
                  
                  :      
  
.[ ٧٦:٤٣ ]    
٦

١٤   ١٣   
     
   ٩  ٨   ٧   
١٢ ١١  ١٠ 
 ،    ،     ،       ،     ،   ٤٩٨

                   ١٦            ١٥ 
      
                 

  
  :      
       
    
.[ ٣٩:٤٣ ]   
 
     ١٨     ١٧     
   
     ‹› :           ،   ،    ٤٩٩
                   
.  ‹  – ٧١:٤٣    
[ ]       
            ١
  : ٤ . :    ٣ .      :[     ] ٢ .    : 


      [       :[    …  ] ٥ . 
  : ‫؛‬     :   …        ] ٦ .      
                
                       
      : ‫ [؛‬١٦٠:٧ ٥٧:٢ ]      
                  
                                   
    

)               ( 
 )          :  ‫ [؛‬٤٠:٢٩ ]   
  
                    
      
  ٩ .  : ‫؛‬ : ٨ .     : ٧ .[ ٤٠:٢٩ ]    (   :   

  :[       ] ١٢ .  : ١١ .   :      
              ‫؛‬  : ١٠ .  : 
   
  ] ‫؛‬   + ()        
،           
    :     ،      
  : ١٣ .   
                   
    ١٤ .()    ،      [    ]   
            :    ‫؛‬    : :[     
   
    ‫؛‬ : ١٧ .   :    
.  : ١٨ .  :       ١٦ .  + : ١٥ .
& ,-

!%$#" '( )*+ ١٣٢
             
         ١٥،‹  ›    ٤٩٣

          :         ،  
    
    ١٦                         
  ‹   ›      
           
     
     ١٩                          
 
      ١٧            
        
١٨
       
         
      – ١٣:٤٢ ]              ٢١   ٢٠‹ ›
       
.[   …  
  ‹       
      ،    ٢٥    ٢٤،           ٢٣،        ٢٢،      ٤٩٤
                  
   
   ٢٩     ٢٨         ٢٧       ٢٦،  
                :       

٣٠     [ ٤٥:٤٢ ]    
.     
    

            ٣١  
.[ ٤٥:٤٢ ]   
            :    ٤٩٥
      
     
     
‫؛‬
  
 ١٨ .  : ١٧ .     : ‫ ؛‬     :  ١٦ .  :  
         ١٥
:[     ] ٢٢ .         
    ٢١ .  :   ٢٠ .  : ١٩ .  :  
:   ‫ ؛‬       ٢٤ .  :   ٢٣ .(       ،    :    )    : 
                
        [    ]
        
: ٢٧ .    ‫؛‬    :   ٢٦ . : ‫؛‬ : ‫؛‬     ٢٥ . 
 
‫؛‬       ] ٣٠ .   
  :[         ٢٩ .       ٢٨ .       +
             
       
            (    :    )           
    + :
    
 
.  : ٣١ .      + : ‫؛‬ 

    

١٣١

¶ ¶ s¶
١
6 Â ;23<=>
5<
٤     
٥
 :           ،      ،      ٣،     ٢ ٤٩٠
   
 
                      ٦                
            
               


.[ ٤٤:٤٢ ] 

                ٧       
  
     

             ،     ٤٩١
        
 
     
٨  
  
    [ ١٣:٤٢ ]        
.        
    
        
     
     : 
                
     

       :     ٤٩٢
  ٩                           
  …               
     
  
  
       
              
               ١٠                    
              
           

     
    
     
١٤          ١٣  ١٢…              ١١     

 
                
                 
 
    
            
 
‹   – ١٣:٤٢ ]                      
   
.[    ‹   – 
      
: ٤ .   + : ٣ .   ،     : ٢ .    : :[    ] ١

      :[  …  ] ٧ .  : ٦ .   : ٥ . 
:    ٩ .
 : ٨ .   
         

                
:   ١٢ .  : ١١ .  :     ،  : ‫؛‬  : ١٠ .   

       

         
: ‫ )؟(؛‬ 
  : ١٤ .  :    ١٣ .       
 
.           
& ,-

!%$#" '( )*+ ١٣٠
                               ٤٩       
                    
           
   
    
                         ٥١          ٥٠  
        [ ٤٠-٣٨:٤١ ]                 
                     ٥٢    
 
 

   ‹   – ٤٩:٤١ ]                   
 
    
   –   
.[    ‹   
  ٥٢
  :  ٥١ .  : ٥٠   :[   
. .   + : 
 
 :
.
   ] ٤٩

١٢٩

           :     ٢٦    ٤٨٥
         ،     ،          
 
                  
        

   ٢٨‹ 
›              ٢٧
    
          :  
.[ ٣-١:٤١ ]
    
.‹  ›      
     :   
٢٩
  ٤٨٦
             ٢٩*  
.‹…› ٥:٤١      
[ ]        :    ٤٨٧
  
   ٣١                       
    
          ٣٠  :   
  ‹  › 
                  ‹  ›
  ٤٨٨

          
٣٣
.‹   › ٣٢   
      
      :  [ ٢٠:٤١ ]      
 
                ٣٥      ٣٤
      
      
                 
            :    ٤٨٩
                     
  ٣٧‹ ›       [      ‹   – ٢٧:٤١ ]     ٣٦…  
 
     ٤١        ٤٠   ٣٩  ٣٨  
٤٢
         [     ‹   – ٣٥:٤١ ]        
 
   

  
     ٤٤             ٤٣               

           
       
   
 
   

 

  
   
  
  
 
    
 
       
   

    
 
   
          
              ٤٥     


٤٨ 
         ٤٧                ٤٦   
 
…                    …       

 *
 ٢٩ .  :    
 :   ‫؛‬   : ٢٨ .   : 
  
   ٢٩ .    ٢٧ . : ٢٦
 ٣٣ .   :   ٣٢ .   :   ٣١ .  :  
 ٣٠ .    :    

:              
  
              
.     :  ٣٧ .   :   ٣٦ .   : ٣٥ .     ٣٤ . 

   
   

     
 
 
 
   
 
: ٤٣ .  :   ٤٢ .   :    :  ٤٠ .  : ٣٩ .    
    ٤١ .      ٣٨
   
   
  ٤٥ .                  
     ] ٤٤ .  
    :     :[  
               
 
 
     :  ٤٧ .  
     
         
 
 :
      

   ٤٨ .                         ٤٦ .  
 
  
  :  

         
.         
  
 
& ,-

!%$#" '( )*+ ١٢٨
] >
;¤ ;23<=
    
           :          ١  ،         ،
     ٤٨٢
      
                     ٢      
         ،   ٣ :                   
٦    ٥
 : 

   
 ‫؟‬  
 :    ‫؟‬          ٤          

              
     

       ١٠     ٨ 
  
 
       

               
٩ ٧
      
   ١١
.[ ٧-٦:٤١ ]    
     
           ،       ،       ،  ١٣     ١٢،  ٤٨٣
    
  ١٦          ١٥                      ١٤  
     
                          
 
   
    ١٧  

.     
       ‹ 

    
 ١٩
  
 

 › : ٣٠:٤١   
١٨

 [ ]  
    
        :    ٢١     ٢٠،‹   ›   ،   ،     ٤٨٤
     ٢٤            ٢٣      ٢٢
[ ٣٥:٤١ ]   ٢٥      ‹ ›          ‹ ›   
   
 
.    : 
  ٣ .  : ‫ ؛‬  :      ٢ .                 

                  : :[   …   ] ١

 : ٧ . :    ‫ ؛‬        :[  …  ] ٥ . 
 ٦ .         :  ٤ .  
      
  ] ١٠ .  : ‫؛‬      + : ‫؛‬ 
            
   :  ‫ ؛‬     : ٩ . + : ٨ .  
 
            
: ١٤ .  : ١٣ .       : ١٢ .     :    ١١ .   :    :[ 
    
 
 …   ] ‫؛‬ 
      
:[    :
 ١٧ .   :  ١٦ .       ،   : ١٥ .  
 
:     : ٢٠ .   :  
   
 ‫؛‬  ١٩ . 
 
      ١٨ .    


  
٢٤ . : ‫؛‬ :  ‫؛‬ : ٢٣ .      :[    …   ] ٢٢ .   : ٢١ . 
        
 
. : ٢٥ .   : ‫؛‬  : 
  
 

١٢٧

٤٩    
٤٨      ٤٧    
 
       ،                      
   
                          
   
  ٥٣  ٥٢       [ ١٢:٤٠ ] ٥١    ٥٠ 
       
       
   ٥٤ 
.[ ٩٢:١٦ ]   
   : ٥١ .   : ٥٠ .   : ٤٩ .    ٤٨ .  
.   : ‫؛‬     
  : 
   : ٤٧
  
  ٥٤ .(‫ )؟‬   :  ‫ )؟(؛‬  : ٥٣ .   :  :[    ] ‫ ؛‬  
.      ٥٢
             
& ,-

!%$#" '( )*+ ١٢٦
     
      ٢٩ 
                ،      ،   ‹ ›   ٤٧٩
 ٣٢                           ٣٠      
           ٣١             
         
  
        :  ‫؟‬             
          ،   :  [ ٥:٤٢ ]         
                      
        
     : ،        
         
 
     ،                       :  ،    
  
    ٣٦       
            ٣٥  ٣٤ ‫‹؟‬ › ٣٣     
      
.   
٣٧   
  
٣٩
،        ،
    ٣٨  
     ،          ،      ٤٨٠
   
 
  
  
                      
 
                  

 :            
    
.[ ١٢:٤٠ ]
  ٤١ 

   
 
         ٤٠         :   ،        ٤٨١

                  
    ٤٢              
٤٣
:‹      
 › 
         :       
  
   
    
       
٤٦
‹   › ،   ٤٥‹  ›  ٤٤‹     › ،  
        
: ٣٢ .   : ٣١ .      ٣٠ .   

       : ‫؛‬         ٢٩
 
    ٣٤ .  
:  ٣٦ .   : :[     ] ٣٥ .  :   : ٣٣ .(‫ )؟‬
 

 ،  : ‫؛‬  :  ٣٨ .       
  
        ٣٧ .   
:       : 
 
       

 [ 
 
 
 ]  
 : :    ‫؛‬   ٤٢ . : ٤١ . : ٤٠ .   : ٣٩ . 
 
 
  :          
     ‫؛‬ 
  
    
 ‹    ›
  ٤٣ .
    

  :[      
   

  ] ‫؛‬
  ٤٦ .  
‹
:   ›   :    ٤٥ .       : 


‹
      :       ٤٤ .  › 
  : 
.  


١٢٥

) -3Ã ; 3<=>
' 2 2
     
       [ ١:٤٠ ]   ١:            :      
    ٤٧٦

 
 ٣ 
                   
    [ ٢٨:٤٠ ]                    ‹…› ٢  

 
.
  

       ،
     ٥‹  ›     ،     ٤     ،
 
  
          ٤٧٧
 
                       
                           ٦،‹  

›
  
             ٩          ٧    
.[ ١٢:٤٠ ]     ١٠    
              ٨
     
      
    
١٤     ١٣           ١٢،   ١١     ٤٧٨
             :     
              
    ١٧  :  [ ١١:٤٠ ]          ١٦      ١٥ 
           ‹  ›      
         ٢١                ٢٠    ١٩ 
                       :    ١٨   
    
         
٢٨ 
     ٢٧   ٢٦        ٢٥     ٢٤  ٢٣  ٢٢‹    ›
   
           
.[ ١٢:٤٠ ]       
     
      
:      ،  : ‫ (؛‬ )    ،  :       ،   :  ٢ .  : :[   …   ] ١
                  
         


 ٧ . 
 
  :   ٦ . :   ٥ .  
  
   ٤ .    : ٣ .  
 
  
   
       + ()    ،     + : 
: ٨ .          
 
‹     ›      

  
:[       ] ١٣ .   : ١٢ .  : ١١ .  : 
   ١٠ .    :  
      ٩ .
    
    ١٥ .      ١٤ .      ، 
    : ‫؛‬       :
  
   :      :   
  
  

+ ()   :
     
   ١٨ .         ١٧ .   :  ‫؛‬  : ١٦ .  
     

،  : ‫؛‬  : 
  ٢٠ .   + :   ١٩ .        + : ‫؛‬       
             
       
: ٢٣ . 
     ‫؛‬ :   ٢٢ .  : ٢١ .    :     
        
       
: ٢٧ .    :[   … ] ٢٦ . : ٢٥ .  : ‫؛‬   : ٢٤ .  
   
    
  :   ‫؛‬   
.   :  ٢٨ .        
& ,-

!%$#" '( )*+ ١٢٤
               
٢٨         ٢٧       
…           :               ٤٧٥
     
                             
      
٣٠   ٢٩  

  
        ‹ ›
  
 
 
 
               
   ٣١  
  
 
    
 
 
  
 

 
  
               
                [ ٣٢-٣٠:٣٩ ]               
 
  
  
.           [ ٣٣:٣٩ ]      
 
                         

  ٢٩
.  :  .
        
   :    ٢٨ .  : ٢٧
        
. : ٣١
  
‹ ›
.   : :[     ] ٣٠

١٢٣

R (
; 3<=>
Q Q 2
         ١       
        ،     ،     ٢،‹  ›     ،   ٤٧٣

                     
٤   
                   ٣          
 
 ٨       ٧                     ٥ 
 :  ،‹ ›      : :       
٦
       :‹ ›
 
       ١٢     ١١  ‫؟‬   ١٠‹   ›             ، ٩ 
             

                   
.[ ٥٣:٣٩ ] ١٣‹     ›                      
 
               ١٥              
       ‹   ›         ١٤ 
      
   ٤٧٤
                     ١٦      
        › :  [   ‹  – ٢٩:٣٩ ]       
    
    ٢١ 
      ٢٠   ١٩‹  › ١٨       ١٧‹  
   
    
 ›             
      ٢٥  ٢٤‹   
 
   ٢٣   ٢٢،     
           
     
٢٦
.‹ ›      
         
  :[   …  ] ٤ . : ٣ .       :    ٢ . :   ١
                ‫؛‬   
  ٧ .     :[     …  ] ٦ .           ٥ .
   ١٠ .  :            ‫؛‬    
‫ ؛‬ : 
      :[    ] ٩ .           ٨ .  
       
   ] ١٢ .  : ١١ .  
 ‹ ›
: :      ١٣ . 

   : :[ 
 
    
      
    
‹ ›
:     ١٥ .    :    
‹
  ١٤ .     :[     … ] ‫؛‬      ›
 
           :  
‹ ›   
       :  …  ١٧ . : ١٦ .    :   
 
: ٢٠ .  : ‫؛‬  :  ‫ ؛‬  : ‫ ؛‬  : ١٩ .   :
    

    ١٨ .   
 
  ٢٤ .  : ٢٣ .       :   ‫؛‬    : ٢١ .   

: 
       : ٢٢ .     
           
.  :   ٢٦ .  :  ‫؛‬  : ٢٥ .  
  


& ,-

!%$#" '( )*+ ١٢٢
        ٤٦    ٤٥ ٤٤   
   ‹ › …        ٤٧١
[ ٣٥:٣٨ ]      ٤٧      
     
      
     ٥٢    ٥١  ٥٠  :  ٤٩     ›
      ٥٣
            ‹   ٤٨

 
.       ٥٤‹›    
  
  ،     :  [ ٢١:٣٩ ]               

                         ٤٧٢
.   
،   : ٤٨ .  : ٤٧ .  :    ٤٦ .     :      ٤٥ .   
  ٤٤
        
     
  
 
‫؛‬   ،(‫ )؟‬   
           
 : ٤٩ .   :   ‫؛‬  :  
      
  ٥٣       
:  . : ٥٢ .  :  :[   ] ٥١ .  : ٥٠ .   :  

. :    ٥٤ .   
   

١٢١

  
 ٢٩      ،      ،     ٢٨ 
 
      ، 
    
      ٤٦٦
                     
 
  
 ‹         
 – ٣٩:٣٨ ]  
 
                :  
 
.[    

     :    ٣١ 
            ٣٠     ،      
    ،   ٤٦٧
          
 
  
 
         
‹       – ٣٩:٣٨ ]  
                   
  
.[      
     
      ٣٣  ٣٢            ،     ،    

            ٤٦٨
 

 

  

  :  
  
      

     ،    

 

     ٣٤    : 
 


                 
            
       ٣٨    ٣٧           
                       
٣٦ ٣٥ 
 
    
٣٩ 
.   
                 :   [ ٦٢:٣٨ ]
   
     
       
٤١
.‹ ›    :  [ ٣:٣٨ ]      ٤٠‹ ›       ٤٦٩
       ٤٣            ٤٢  
. 
  :  [ ١٦:٣٨ ]    
             
       ٤٧٠
  ٣١ .   : ٣٠ .   :  ٢٩ .     :    ‫ ؛‬    

:          
 ٢٨
   
]
 ٣٦ . 
    [  
 : ٣٥ . : ٣٤ .   ٣٣ .   :   … ٣٢ .  
 ]
  
  ٤٠ .(‫ )؟‬  
          :[  
  ٣٧ .   
:      : ٣٩ .  
  :  ٣٨ .    
 
  ٤٣ .  : :[    ] ٤٢ .       :[   …  ] ‫ ؛‬  : ٤١ .   
                   ‹ ›
.  
& ,-

!%$#" '( )*+ ١٢٠
¶
'?@ ;23<=>
    
           ،     ،  ٥  ٤  ٣     ٢،   ١   ٤٦١
    

 ٩        
     ٨        ٧    ٦ 

  ١٠  
                       : 
                         
.[ ١٧:٣٨ ]                  

  
     :            ١٢،     ،    ١١،   ،     ٤٦٢
               
    ١٥   ١٤        ١٣        
.[ ٦٨-٦٧:٣٨ ]                
  

                              ١٦   
          ،    ،  ،  ،  ٤٦٣

        
١٨   
.    [ 
 ‹   – ٦٣:٣٨ ] ١٧‹
 › 
  


 ٢٠    
    ،‹    › ١٩       ،       ،    ،      
 ٤٦٤
       
             ٢١       
 

– ٣٩:٣٨ ]  
  
       
  
      
  
 
 
   
   
  
 
  :  
   
     

 
       
.  :  ‫؟‬     :  [   ‹  

  ٢٤ ٢٣        ٢٢    

      :       ،            ،     :  ٤٦٥
   
.  ٢٧    ٢٦  ٢٥  :    ،   
      ٢ .      ،         :  ‫ ؛‬  : ١

  ‫؛‬     ٣ .   :          
           ٤ .  
.  :   ٧ .    : ٦ .   ٥ .  :   
  
            
  :[   ] ١١ .   : :[    ] ١٠ .   : ٩ .   :[   ] ٨
         
: ١٦ .  : ١٥ .   :   ‫؛‬     ١٤ .  : ١٣ . : ١٢ .
   
  :[   ] ‫؛‬ : ‫؛‬  : ١٨ . 
  ١٩ .  :       : 
 
  ‫؛‬
 : ١٧ . 


       ٢٠ . :    ‫ ؛‬ 
  ‫؛‬  : ٢٢ .    ٢١ .     : 

     
                 
:   ٢٤ .  :    ،       :  ‫؛‬    ٢٣ .  + : 
               
. :  ٢٧ .( )   :     ٢٦ .      ٢٥ .

١١٩



    ١٩        :  [ ١٠:٣٧ ]             
  ٢٠        
          ٤٥٩

   
  

.              ٢١
     
  
       
       ٢٣  :       ٢٢‹  ›   ،
   
     ، 
   
  ٤٦٠
    ٢٥        ٢٤  
     :  ،       ،      :  

.      ٢٧
       ٢٦    :         
.  

 
   
  ‫؛‬    ، 

     : ٢٢ .    : ٢٠ .    :  ١٩

:      : ٢١ .    
          ( )   ،  + :  ٢٤ .      ٢٣ .   

  

  :

٢٥ . 

   :  ‫(؛‬ )         
   
. 
  : ٢٧ .  : ٢٦ .  
 
   ‫؛‬ 

& ,-

!%$#" '( )*+ ١١٨
L
£4X 1T̄l
;23<=>
١
       
        ،     ‹…›     ٣،     ٢‹ › ،   ،   ٤٥٤

                
.[  ‹  – ٧٥:٣٧ ]  ٤               

٦            ٥        
  ‹   › :          ،‹  ›     ،        ٤٥٥
           
‹   – ١٠٣:٣٧ ]                ٧       
  
.     
  :  [ 
           ٨    ،     
    ،  ٩   ، 
         ،             ٤٥٦
 
    
                       
        :      ١٠                
 
     ١٣       ١٢       ١١ 
.[ ١٤٧:٣٧ ]         ‹   ›   
١٤

       
             :         ،    ،       
 ٤٥٧
    
               
. ١٦      :            [ ٧٥:٣٧ ]  ١٥    


   ١٨      ١٧         
. ١٨٢:٣٧   ‹   
[ ]    ›          ٤٥٨
 
           

‫؛‬       : ٣ . :    ٢ .      :  :[       ] ١
   ٦ .          
+ : ٧ .  : 
     :    ٥ .   :   ٤ .   :
  ]      ٩ . :  ٨ . 
   
  ١١ .
        : :[   …  ] ١٠ .   
 
    
    
   [  ]      [
:  ١٤ .   :   …  ١٣ .   :   ١٢ .    : 
  
    :[   …  ] ١٦ .   :  ١٥ .     
: : 
 ‹ ›
     ١٧ .      
        
             
     ،   : ١٨ .     : ‫؛‬     : ‫؛‬    
    : ‫؛‬    ،   
       
    
. 
 :      ،  :   ‫؛‬  

١١٧

                        
                ٤٢‹ ›  
          :   
                 ٤٤٩
  
.[ ٦٤-٦٣:٣٦ ]   
          

   
 
 
       
 
    
 

         ، 
      ،     ٤٥٠
       
          ٤٣                                   
                            

       
       
        

       
                               
  
                               
 
     ٤٥     [       ٤٤    
    
  ،  
   
          :   ١٥-١٣:٣٦ ]         
  
      
٤٧  
  ٤٦            
.                

       

 
              ٤٨
                  :   

      

                   
٤٥١
              :  [     ‹  
 
                     – ١٢:٣٦ ]
     
.               ،  
  
      [                     
.  : ٢:٣٥ ]         ٤٩        ٤٥٢

    
٥١   
     
 ٥٠  
          ،      :        ٤٥٣

.   
                 ٤٢
 ] ٤٥ .   :[     ] ٤٤ .  :  :[     ] ٤٣ .     : 

   ] ٤٧ .    :  ٤٦ .(  )            : :[  
…          ،
   
  

       
‫(؛‬)    ،   ٥٠ .  
  
   ٤٩ .    : ٤٨ .   
   :[   
    
      
              : 
 
. :   ٥١ .  :        ،   

& ,-

!%$#" '( )*+ ١١٦
   ٢٣     
.           :         ٤٤٣
    
   
        
:        :                 
      ٤٤٤
 
     ٢٦  ٢٥ ٢٤  
    ٢٧     ،     
   
 
 ‹   ›    
  
  
    
  
.     

            ٢٨ 
             ،     ،       ،     ٤٤٥
                 
          ٣٠      ٢٩ 

 ٣٣‹  › ٣٢               ٣١         
      
                
.[ ٣١:٣٦ ]         

 
    ٣٤                
.[ ٣٦:٣٦ ]  ٣٥
            :    ٤٤٦

                              ٣٦  
       
                   :    ٤٤٧
   
    ٣٨     ٣٧   
.[ ٤٥:٣٦ ]    ٣٩
   
 
                   
.[ ٤٨:٣٦ ] ٤١       
           ٤٠ :    ٤٤٨
    
 ‫؛‬       ٢٥ .  :     

:     ‫؛‬       ‫؛‬  : ٢٤ . :   ٢٣
   : ٢٧ .   ‫؛‬     
 :  ٢٩ .  : ٢٨ .  : 
 
 :[   ] ٢٦ .  
       

.   :   ٣٢ .  + : ‫(؛‬  :  )   + :  ٣١ . : ٣٠ . 
   
   
: )  : ٣٧ .   : ٣٦ .   : ٣٥ . + :  ٣٤ .   : 
     ٣٣


                ٣٨ .(‫ ؟‬  
     :   :[  …   ] ‫؛‬  : ٣٩ .   :
  
             
      :   :[    …   ] ٤١ . :  ٤٠ .٤٤٨  
   
 
.٤٤٦ 

١١٥

¶
'| ;23<=>
١
٣   
،      ،     ٢          ،          ،      ٤٣٩
          

 ‹ ›             ٤          ،    
      :      
٥
      
        
   ٨   ٧  ٦ 
.[    ‹   – ٣٨:٣٦ ]          
 
     
 ١١        ١٠   ٩            
     ،   
  
 
 : ‹  
› : ‹ 
        ،   › ٤٤٠
      
          
             ،   ١٣    :  ١٢‫‹؟‬      ›     
 
  
١٥   ١٤  

[ ]
‫ ؟‬٦٥:١٢   
                             
[ ٤١:٣٥ ]                            
  
  ٤٤١
١٨    
.           ١٧‹›  ١٦‹›     : 
 
          ١٩       
   
 
             :       
     
 :  
 

 

   ٤٤٢
          
   ٢١      ٢٠       
 ،               ،   :  ،    
                            
.[ ٣٩:٣٦ ]    ٢٢    
                   
 
   

  :    ،     [     ]       
          
   : :    ٣ .  :   ٢  .        + : ١
  ‫؛‬    : :[       ] ٥ .   :  ‫ ؛‬  + : ٤ .     :  ‫ ؛‬
      ‹ ›             
  :  …    ٩ .  :  ٨ .   : ٧ .  :  ٦ .   

   ‹  ›
              
             
:     ، :   :[   ] ١١ . :   ١٠ .       ‫؛‬ 
      
        ‫ ؛‬
     

   
 
    ‹    ›
  :         ١٢ .   
                
         
              
  ، :   ١٥ . :   ١٤ .   : :    ] ‫؛‬ : ١٣ .
 
    
       [
            
:      ، :   ‫؛‬ :  
  ، : ١٦ .   :   ، 
  :    
 
               
  :    ١٨ .   :      ، :   ‫؛‬      : ١٧ .  
            
: ٢٠ .

  
         :     ،    + :   ١٩ .  
        ٢١ . 
.      : :[     ] ٢٢ .   
   
  

& ,-

!%$#" '( )*+ ١١٤
     
 
٢١
‹ ›  :              ،          ٤٣٧
٢٣   ٢٢                           
                    
      ٢٧       ٢٦   ٢٥   ٢٤     
 :  ، :  ‫؟‬    ٢٨         :    
  
٣٦         
  ‫؟‬  ٣٥   ٣٤ ٣٣  ٣٢  ٣١ ٣٠     ٢٩‹ ›
  
          ٣٨  
 
  ٣٧ 
     
     ،    ‹›      

   : 
  
     
                     

.[ ٢٠:٣٤ ] ٣٩                       
    
                 ٤٢      ٤١           ٤٠      
                           ٤٣٨
 
   ٤٥            ٤٤                   ٤٣ 
             
       

 

            
 
  …   
 


    
.      [ ٥٤-٥١:٣٤ ] ٤٦    
 


:      ،   : ‫ ؛‬  :  ‫ ؛‬    : ٢٣ .    : ٢٢ . :  
                   ٢١
   
:[  …(٤٣٦    )  ] ٢٧ .  : ٢٦ .  :    ٢٥ .   

  ٢٤ .  
  

       
    
:   ٢٩ . : ٢٨ .     :   ،           
  
     :[  …  ] ٣٢ .   : ٣١ .     
         :[    ] ٣٠ .
  
  ٣٦ .   : ‫؛‬ : ٣٥ .  + :  ‫ ؛‬ : ٣٤ .       : ٣٣ .
:          
   :[       … ] ٣٩ .  :  ‫؛‬   : ‫ )؟(؛‬ : ٣٨ .   : ٣٧ . 
                
        ] 
: ٤٢ .(‫ )؟‬ : ‫؛‬ : ٤١ .     :   …  ٤٠ .    
    [ 
                                        
 
                        :    ٤٣ .  
                  

  
   
  
 

   

     ٤٥ .     ‫؛‬          ]    
  : ٤٦ .      :        : [ 

  
  ٤٤ .   
     

 

  
.     
  

١١٣

qN£̀a- -
١
b\ ABC2 34 =
> ;23<=>
         
       ،     ،        ،
      
   
    
 
 
      
            ٤٣٢
             ٥    ٤         ٣     ٢      
           
        
          

    
       ‹    
 
  – ١٤:٣٤ ]            
.[            
      
                  ،     
:            ،     ،          ٤٣٣
  

                      ٦          
.[ ١٨:٣٤ ]               ‹›    
 
٩   
   ٨     ٧         
         
          

    
     
          ،   ،     ،   ٤٣٤
   
.[ ٢٣:٣٤ ]  ١٠ 
 
       
            ،   ،‹  ›     ، 
١٢  ١١  
 ٤٣٥
 
         ١٥    ١٤                    ١٣ 
 
 ١٧:٣٤ ] 

       
               
             
– 
     
  ‹  

.[               
   ١٦              
 ‹   ›                           
   ٤٣٦
  
            
            ،   :  :          
 
       ٢٠         ١٩            ١٧ 
  

   
        
 
 
 ‹ 
 
 ›  
   
 
 ، 
   
١٨
  
.[ ٢٤:٣٤ ]
  ٣ .      :[  …  ] ٢ .     :[   

              :         ] ١

   ٥ .   ‫ (؛‬ 
               
،  + :  
 ) 
        : :[     ] ٤ .  
  
 
    ٩ .   : ٨ .   : ٧ .   :      
: ١٠ . :          ٦ .      
    

:   ١٤ .   :[   … ] ١٣ . : ‫؛‬  :  ١٢ . : ١١ . 
   
  ١٧ .  :       ١٥ .()    ، :    
    ١٦ . 
     :   
    ،
       
     :  ٢٠ .         
.
      ١٩ .     ١٨ .   
& ,-

!%$#" '( )*+ ١١٢
٤٨  
                           
   

       
                            
      ٤٣٠
 
      ٥١                  ٥٠   ٤٩        
  :             
         
   
.              

                              ٥٢              
                             ٤٣١

 
    ٥٤    ٥٣  
.          

    ‹ ›  :  [ ٥٦:٣٣ ]

  
      
        
 ‫؛‬             ،   : ٤٨
:    + ()    ،(  : )  :
       
   : ٥٢ .      ٥١ .   : ٥٠ .   :  ٤٩ .   
  ٥٣ .         
  
   
 [ 

 

   
  ]
.     :    …    ٥٤ .


١١١

 ٣٣                      
  
.[ ٢٥:٣٣ ]      
 
  
           
 
   


        
        
 ٤٢٥
                ٣٥     ٣٤ 
        :         ،    ‹ ›  ، ٤٢٦
                          
 
         
      : 

       
            
 
   
.[ ٢٥:٣٣ ]     
 
  
      

       
 
  
            ٣٧   :           ٣٦‹   ›    ٤٢٧

   
     
                              

             
              
  
             
 
 
.   ٣٨        ،  

      ٤٢   ٤١ 
 ٣٩ 
             ،     ،       ،    
٤٠
٤٢٨
                           ٤٤    ٤٣     
                           

   
.[ ٧١:٣٣ ]      
٤٦        
         ،       ٤٥،        ،   ٤٢٩
  
   ٤٧    
    
                      
 
                            
   


                  

.[          ‹ 
   – ٦٩:٣٣ ]             
 
  :     ٣٦ .    ٣٥ .     : ٣٤ .   : :[     ] ٣٣

: 
  ‹
   › 
    
         
 [       
: :      ٤٠ . : ٣٩ .   :   …  ٣٨ .    
 ]   [ 
 ]   ٣٧ .  
  
          
 
 ‫؛‬   ٤١ .    [   ] ،   :        ،      


    [    ]
 
    
  ٤٤ .    : :  … ٤٣ .  :        ٤٢ .  :   
   


  ،  


 
      

.       
 
 : ٤٧ .   : ٤٦ .  : ٤٥ . :   ‫؛‬  
   
 
 
& ,-

!%$#" '( )*+ ١١٠
                   
١٥
،       ،                    ١٤          ٤٢٠
    
           
 :      :          :       ،   
  
         
  
 : ،     ،      :  ، 
               
 
.      :  ‫؟‬
        

 ،  ،      ،         ،    ،
     ،   ١٦    ٤٢١
                         
   
    :           :        ،   
 
:  ‫؟‬                
    
  

  
        ١٩  ١٨ ،  ١٧      :  ،         

   
           ٢١     ٢٠    
             :  ،    ‹› :  ‫؟‬     
   
٢٥            ٢٤  
     ٢٣  ٢٢  
                       ‹ ›       
  
                      ٢٧     ٢٦        
.                          
   

.       ،  ٤٢٢
        ٣٠  ٢٩   ٢٨     
                     ،     ،   ،   ٤٢٣
  

           ٣١            
[  
     
.    ‹    – ٧٢:٣٣     …    
 ]  
        
    
٣٢                ،   
                       ،       ٤٢٤
   
           
.[ ٦:٣٣ ]        
 
: ١٧ .  : ١٦ .  : ‫؛‬   :   ‫ ؛‬      ١٥ .      :[    ] ١٤
      

: ١٩ .()    ،(
   
)  
  
 : ‫؛‬    ١٨ . : ‫؛‬ :
      ‫؛‬
   
   
  ‫؛‬    : ٢٢ .      ٢١ .   :   : ‫؛‬
 

: 
       ٢٠ .
:  ٢٦ .       :[      ] ٢٥ .  + :  ٢٤ .      ٢٣ . 
         

                  
    ، : ٢٧ .   : ‫؛‬ 
، :   
 : ،(‫ )؟‬  ، +    :     ،  
 
      ٣٠ .   : ٢٩ .      + :   
:    ٣١ .  :     

  ٢٨ .()   
               ٣٢ .  
.()    ، :    ،    : ‫؛‬    :    

 
 

١٠٩

-F J ]
١
Q Á 2 34 V )ij
;23<=>
, GHI 2 34 ;¤
       
        ٣،      ٢              ،        ،
       ٤١٦
  
                      ٤    
                
           
 
      

.     [ ١٦:٣٢ ]        

      
            ٦    ٥         
             ،      ،    ،   ٤١٧
 
              ٩                   ٨       ٧ 
                            
                  
     
.[     ‹   – ٢٧:٣١ ]    

                           
            :        ،        ٤١٨
 
   
.  ١٠          :       
    
١٢
            :                 ١١‹   › ٤١٩
  
  
.  ١٣  

        ،     
     :      …  ] ١
   :            :[    
          

: ‫؛‬ : ٥ .  : ٤ .  
 
   
 
   
:   ٣ . + :  ٢ .       
   
      
     [   ]   :[      ] ٧ .  :  ٦ .  
   
: ٩ .  : ‫؛‬  :    :    ٨ .            
 
      

:   ١٠ .  + : ‫؛‬     : ‫(؛‬)    ،    :     ،  : ‫؛‬    


: ١٢ .       
  : ‫؛‬   : ‫؛‬ (    :)   : ‫ ؛‬  : ١١ .
 
      
   :[    ] ١٣ .   
.  :    

& ,-

!%$#" '( )*+ ١٠٨
    
           :       ،    ،    ،  ١٧   ٤١٤
 
    ١٨  
                       
‹ 
 



 – ٦٠:٣٠ ]        

            
  

.[   
    ٢٢    ٢١   ٢٠    ١٩      
   ‹›                      ٤١٥
                   
        ٢٥             ٢٤:  ٢٣      
  
٢٧    ٢٦  

.         [ ٣٢:٣٠ ]

   ١٩ .      : 
       
: ٢١ .  : ٢٠ .         ‫؛‬     ١٨ .  : ١٧

 
،   + : 
       
‫؛‬     :    ،   + : ٢٣ .  :    ٢٢ . 
  
  ٢٦ .    ٢٥ .  + : 
     
:       ٢٤ .
  
      : 
   
   

 
    
 
.    : ٢٧ .  

١٠٧

Ä234Q(
;23<=>

      
           ،    
  
   ،        : 
  
٤٠٩
 
      ١                             
                           
  
                       ٣      ٢ 
 –   ‹   – ٥-١:٣٠ ]        ‹ › …
٤        
.    [  ‹

  ٥   
      ،    ، 
    ،       ،           : 
  ٤١٠
 
 
                              
                 
 
           
      
                
‹›   :  [   ‹   –    ‹    – ٣-١:٣٠ ] ٦  
٧      
          
.                     ، 

.        ٤١١
     ٩      
      : :          ،   ٨     ،     
 ٤١٢
   
 ١٢                  
 
  ،  :  [  ‹   – ٢٧:٣٠ ]     
١٣ ١١ ١٠
.  
    ١٤               


    
  
        :    
 

       :       
  ٤١٣

  [
  ] 
                           
  
 ٢٧:٣٠ 
 
                     ،    :
   
١٦
.                  ١٥ 
 
                
… ] ٤ .  : ٣ .                :    ٢ .  : ١
    
    
    
   : ٥ .      :[      
  :[  …  ] ٦ .    
 
  ] ‫؛‬     
  ١٠ .  :     : ٨ .   :    ٧ .  
: :[         ٩ .  
   
   
          
  ] ١٣ . : ١٢ .   ‫(؛‬)    ،  :    ١١ . 
      
  ] ١٦ . + :  ١٥ .  : ‫؛‬  : ‫؛‬  :    ١٤ .     

  :[ 


       [
  
.  :   ‫؛‬   : 
   

& ,-

!%$#" '( )*+ ١٠٦

Æ̀ phno
;23<=>
a
2Å3 b
  ٥   ٤   ٣   ٢        
                        :     ١   ٤٠٦

             ٧       ٦       
  ،   [ ٤٩:٢٩ ] ٨    
               :   
     
            
           
١٠ 
 :  ‫ ؟‬     ،   
٩   :  
  
    ١٢
.   ١٣    
  
            ١١  

 
 
١٥     
  
‹› :         :      ،    ،  ١٤   ٤٠٧
     ١٦                 
.[    ‹      – ١١:٢٩ ]            

                       ١٧          
                  
      
      
              ٤٠٨
١٨
.    
  [ ٤١:٢٩ ]
        
  ٤ .       : :[     ] ٣ .  : ٢ .     ،        : ‫؛‬  : ١
 
 
: ٨ .      :[    …  ] ٧ .  :  ٦ .  : ٥ .    
             ‫؛‬ 

  + : ١٢       
  .       : ١١ .   :  ١٠ .  : ٩ .  +
:[   

 ] ١٦ .  :   ١٥ .   : ١٤ .     :  :[     
         ] ١٣ . 
      :      
  
:[  
 
  ] ١٨ .()    ،       ‫؛‬   : ١٧ . 
 :

.  
    


١٠٥

 ٢٢       ٢١             ١٩، ٤٠٥
         
  

           ،   ٢٠  
  
                      
            
   :           ›             
    
     
                                
.[ ٤٤:٢٨ ] ٢٣‹                        

 
      

     
                ٢٤ 
  ٢٥‹ ›     :            
         ٢٧       ٢٦  
   ، ٢٨‹   ›           ‹ ›

                    
    :        :            .  


        ٢٩      
      [ ١٧٢:٧ ]
،              :  ،         

   ٣١       ٣٠     : 
.         
 :[         ٢٠ . :  ١٩

  
  :
       : ٢١ .   
   ] ٢٢ .    
  
: ٢٤ .  
        ‫؛‬      :  
‹    …  ٢٣ .   
    
›
   
                       [       ] 
  
 
‹
    ،  : ‫؛‬  : ‫؛‬  : :    ٢٥ . 

 ›
                    ،      
  ٢٦ .  : ‫(؛‬)    ،  :()      
 
‹  ›
    :   :    ٢٨ .      ٢٧ .

    
      ‫؛‬ 
      
 
.      ٣١ .     : :[   ] ٣٠ .   : ٢٩ .       

                  ‫؛‬  
& ,-

!%$#" '( )*+ ١٠٤
@
; <=>
' 23
?
lSTm
                 
 
                   ،    
    :  ٤٠٢
٢  
                
.     :  ١‫‹؟‬›       : [ ٢٩:٢٨ ]       

 ٤    [ ]                  ٣        
    :  ٢٤:٢٨                 ٤٠٣
       
.   

   
٨  
 ‹  ٧
 ›   
  ٦   
          
٥      :  ٤٠٤
 

     ١٢   ١١      
        ‹ ›  ١٠  ٩       
  ١٧    ١٦        ١٥      
   ‹›          ١٤  
  ١٣  


١٨    
.   
      ٣ .   : ٢ .        ‫ ؛‬    : 

  : ٤ .   
                 ١
  ‫ ؛‬ : ٥ .  : ‫؛‬
:  ‫؛‬ 
‹
 :  :  

› 
 ٧ .   :  ٦ .  : 
     

 ١٢ .  :       
:      ١١ .  : ١٠ . : ‫؛‬ : ٩ . : ٨ . 
     
  ،(‫ )؟‬  

 : ١٥ .( )    ،

  :    ١٤ . :   ١٣ .
   
  
 ،  : ١٧ .  :             
  ‫ ؛‬    : ١٦ .      
         
   ‫ ؛‬       
.  : ١٨ .  :      

١٠٣

    ،       ،     
       ،    ٢٠،           ٣٩٨
   
                               ٢١  
                  
      
    
                   
     
.[     ‹    – ١٥:٢٧ ]              ٢٢    
        
              
           :   :           ،    
  ٣٩٩

         ٢٣              

              :          ،        
       
    
.[ ٨٢:٢٧ ] ٢٤‹   ›

            
[ ٨٩:٢٧ ]     
     :            ، 
     
  ،  ٤٠٠
   
     
.    :
          ،       ،          ،  
                     ٤٠١
         
     
       ٢٥    

٢٦
:‹ › ،   :  [ ٩٠:٢٧ ]                 

  
                          ٢٧  
    :  ‫؟‬  
        : ،[ ١٦٠:٦ ]      
 
                ٢٨    
.[ ١٦٠:٦ ]            
  :  ،[ ٨٩:٢٧ ]  

:  ٢٣ .  : ٢٢ .      :[  …  ] ٢١ .   :      ٢٠
          
        
: ٢٦ .  :   ٢٥ .    :  ٢٤ .        ،    +

     


.        ] ٢٧ . 

 :   ٢٨ .      :[  ‹ ›
& ,-

!%$#" '( )*+ ١٠٢
(]
fg ;23<=>
9
  
  ،     ،     ٣‹  ›   ،   ٢‹    › ١،        
              ٣٩٥
  
                    
                     
          

        
                  

            
      :     ‹  ›     
    ٤   
   
               
 [   
         ٥        
   … ‹   – ٤٠-٣٩:٢٧ ]             
      
       
  ٩    ٨     ٧       ٦  
١٠
   ،     
                       
  

.  ١٢  ١١‹  ›
 
   
             ،         ، 
    
     ،  ٣٩٦
 
          
   
   ١٣      
  
 ١٥          ١٤       
       :      ،      ‹›    
                      
…    ‹     – ٤٠-٣٩:٢٧ ]                

    

.[  
      ١٨       ١٧   ١٦   
               ،     ،   ٣٩٧

         
١٩ 
  [ ١٦:٢٧ ]  
.     


›     
‹
  ٤ .       ٣ .      ‫؛‬ : :     ٢ .      ١

 ›  
     
 
 ،  :  ٦ .()    ،   :    ٥ . :  ‫؛‬  :  : 
  
‹
   :       : ٩ .          
 ١٠ .     ،     : ٨ .   ٧ .  :  
     
:    ١٢ .   :
 
‫؛‬  :  ‫؛‬
    
   ،(‫ )؟‬   : ١١ .  :
     

  ]      
      
   ١٥ .( )        ،    : :[     ] ١٤ .  :   ١٣ . 
  
                
: ١٦ . : ‫(؛‬)    ،(  : )  :       ،   :  :[    
  
   
.  +        : ١٩ .  : ١٨ .  : ١٧ .  
   

١٠١

                
. ٢٢     ،              

                 ٢٣ 
                         ،   ‹ › ٣٩١
 ٢٤                                   
       
                        
                   
         [ ٢٥-٢٣:٢٦ ]     ٢٥‹ 
   › 
 
           

                         
    ،  
     :  
   

.     ٢٦‹   ›       
   
                

                  
                     ،       

    ،   ٣٩٢
        ٢٧    
[ ]
. ٢٢٧:٢٦      
      
٣٠   ٢٩     
  
                     ،        ٢٨  
 
     ٣٩٣
  ٣١           

                       :           
  
      ٣٤          ٣٣               ٣٢     
      
                          
  
             
                   .[ ١٦٦-١٦٥:٢٦ ]        
 
      
 
.         :   
  
٣٥    
   
 
    
    

 
  
      :  [ ٢١٩:٢٦ ]             ٣٩٤
.    
  ‫ ؛‬          
:     : ٢٥ . :  ٢٤ .   :    ٢٣ .   ٢٢
   
  : ٢٨ .    ٢٧ .    : 
      
‫؛‬   
 ٢٩ .         ٢٦ . 

         ٣٠ .  : 
  ٣١ .    : 
: ٣٣ .  : ‫؛‬  : ٣٢ .     :       

    :  ٣٥ .        ٣٤ .    
.        ‫؛‬    
& ,-

!%$#" '( )*+ ١٠٠

Q Çn^
;23<=>
      
   ٣             ،      ،   ٢     ،   ١   ٣٨٦
 
 
                           
.[ ٢١٤:٢٦ ]                
 
       
:          ،‹ ›  
٥      ،  ٤  
       ،    ، ٣٨٧

٩   
              
        ٨  ٧    ٦               
  

.[ ١٠١-١٠٠:٢٦ ] 

١٣       ١٢  
   ١١  ١٠  
              
    :       ،  ٣٨٨
  
       
.[ ١٠٠:٢٦ ]       ١٤    
              
                    ،    
 
   ،
 ٣٨٩
  
١٦   

 

 [ ]    ١٥                        
 
      
   :  
 ٤:٢٦  

    
 
 
  
 
      

     ١٨        
        
١٧  
        
      
 
     
.          

                  
                     ،   ،  ٣٩٠
  
 ٢٠     
 ‹ ›    ‫؟‬            ١٩:  [ ٢٢٤:٢٦ ]      
   ٢١    
  :[    ] ٦ .  :        

      ٥ . : ٤ .   : ٣ . : ٢ . : ‫؛‬ : ١
…   ] ١٠ .   
   ٩ .       ٨ .      :[      ] ٧ .   
         
     
   
:[        ] ١٣ .   : ١٢ .    ١١ .        : :[ 
 

       
       
)         (   )       :  ‫ ؛‬     
         ،     :
                     
+  ،  : ‫؛‬ :  ١٥ . :    ١٤ .     ‫؛‬ (   
  ٢٠ .  : ١٩ .   
     ١٧ .      ‫ ؛‬ :  ١٦ . 
     
 
 : ١٨ . 
 
 :      
      
.  : ‫؛‬  :  ‫؛‬  : ٢١ .  


٩٩

            
         :          ،    ٤٧، 
     ،  ٣٨٣
  
    [      – ٢٨-٢٧:٢٥ ]    ٥١      ٥٠ ٤٩     ٤٨   
     ‹       
   …  

٥٢   
. 
          
       
٥٤   
       :                 ٣٨٤
٥٣

           
٥٥
          
                 
 
      ٥٧                 
٥٦       
 


  … 
 
  
  
      
  
     ، 

                
    
   
.[ ٥٤:٢٥ ]      
       
  ٥٩  ٥٨      :                       ٣٨٥

     ٦١    
   ،   ٦٢‹ ›          ‹ ›      ٦٠‹ ›    


       
              ٦٣             
[
. ٢٤:٢٥    ]  

  
  
    

  
 
          
  
    
                  
 ] ٥٠ .            :    ٤٩ . : 
 
  ٤٨ .  
 : ٤٧
  
  
  
   
   ٥١ . 
   
    : :[   
 
  ٥٢  . :   ‫؛‬ : ‫؛‬     
        
   

  
    :       
    
   
  :  
  
   
  

 

  
    

      ،  
  ، 
  
  ،
 
     

    
          
                 
 
 ،٥    ٣٧٣    )         [ ٢٧:٢٥ ]            

          
      ،(‫ )؟‬  : ‫؛‬  : :[    ] ٥٤ .   :  ٥٣ .(   
      ٥٦ .   : :[      ] ‫ ؛‬  : ٥٥ .   
  :    ٥٧ .  :          
  ‫؛‬

         
 
      ‫؛‬ :   ‫؛‬  : ٦٠ .     ٥٩ .   : ٥٨ . 
     
       ‫؛‬  :    ٦٢ .        ‫؛‬  :    ٦١ .
.         ٦٣ . 
  
& ,-

!%$#" '( )*+ ٩٨
      
              :               ٣٨٠
 
٢٧ 
     ٢٦     
…                        
   
      ٣١            ٣٠   ٢٩   ٢٨       
        ،              …     
       
  
.[   ‹   – ٢٩-٢٨:٢٥ ]
          
   :              ،     ،      ،   ٣٨١
    ٣٤               
  ‹     ›     ٣٣  ٣٢
      
             
:                   ٣٦،  ٣٥‹  ›    
   
         
        ٣٧ 
.       [ ٢٨:٢٥ ]       
    … 
٣٨

         ،       
   ٣٩،         ،      ٣٨٢

 ،   

٤٢    ٤١               ٤٠         
 

 … 
 : 
  
  
     
    
 

  :  
           
  
        ٤٤                 

   ٤٣   
    …                   
         
٤٦
.   [   ‹   – ٢٨:٢٥ ]  ٤٥ 
  
       
     ،    : ٢٨ .  :    ٢٧ .      :[ 
  … ] ٢٦

                    
         :    ٣٠ . : 
  ‫؛‬  : ‫؛‬  : ‫ ؛‬    
    
         ٢٩ . 
            
  
     :  :[  …   ] ‫؛‬   :[   ] ٣١ .     
         ]       : ‫ ؛‬  
     : :[     ٣٢ .          ( 
 
  :
     )   
       
    
:   ‫؛‬  

 

  
  
   

    
 
 ‹  
: :   …  
    ›

  

  
٣٤ .  :   ٣٣ .    
 
        ٣٧ .      ٣٦ .   :  
    
:   ٣٨ .          ٣٥ .   
 
        ٤٠ .     :  ‫ ؛‬     :  ‫ ؛‬   : ٣٩ . 
: ‫؛‬ :    ٤١ .      
       

            [    ]
: ‫؛‬ :    ٤٤ .    : :   ٤٣ .     :[   … ] ٤٢ .   

 
    
      

      
 
.   ‫؛‬   ٤٦ .   :   ‫؛‬   ٤٥ .    


٩٧

4X

V £QÇ ;23<=>
١                      
                          ٣٧٧

    ٤     :  [ ٦٣:٢٥ ]         
،           ٣‹ › ٢       
 
 
 
.    ٦  ٥ ،                 

   
    
١١   
 ،   ،     ،  ١٠   ،      ٩،      ٨،     ٧ ٣٧٨
 
 
        ١٣  

  ١٢   

           :          ،  
                    
١٦          ١٥         ١٤  
              
  
  
 
 
  

  
٢٠  ١٩    ١٨   
                   ١٧   
              :       [ ٨:٢٥ ]
  
.            [ ٩:٢٥ ]         ٢١ 
            
  
   ٢٣     
           ،     ،‹   ›        ،   ٢٢   ٣٧٩

    
      
     ،        :       ٢٤

        ›       :   : 
   [      
٢٥
.‹      ٧٤:٢٥ ]        

:   ٣ .    :  
  ‫؛‬               : ٢ .        ١
       
 
: ٨ .   ،     : ٧ .  :    ٦ .      ٥ . :  ٤ .    
   
 
      [        ]     
: ١٢ .   :  …   ١١ . : ١٠ .  : ٩ .   +
     
    
+ : ١٦ .  : ١٥ .    : :[     …  ] ١٤ .   + : ١٣ .   +

          
: ١٨ . + : ١٧ .(٣٠٦    )           : 
    ‫؛‬  
  
:   ‫؛‬ : ٢٠ .       ‫ ؛‬  : ‫ ؛‬ + : 
          ١٩ .     ، 
    

›
…  ٢٥ .    : ٢٤ .      :    ٢٣ .   : ٢٢ .   : ٢١ .
    
       



 
      
    
 
.       ‫؛‬     :  



   
  ‹  
& ,-

!%$#" '( )*+ ٩٦
           ١٧  ١٦  ١٥  ١٤   
    ١٨       
                  ،  ٣٧٣

    
.[   ‹    –   ‹ 
  – ١٨:٢٥ ]    

    
      
    
:      ٢٠  :                 ١٩     :  ٣٧٤

                                    
        
 
      
  
    
 
 
 

  
          
                  
          
           
  ‹› 
   ‹            – ٢٥-٢٣:٢٤ ]      ٢١


.[     
    
٢٤
      :           :     ٢٣   ،      ٢٢‹  ›
 ٣٧٥
     
           ٢٦  ٢٥  
:            ،        ‹   ›   

.  ٢٧ 
٢٨ 
                      
       :  [ ٢:٢٤ ]                       ٣٧٦


.        

: ١٨ .    ١٧ . : ‫ ؛‬  

       ١٦ .  : ١٥ .   
          + :   ١٤
: ٢٣ . :    ٢٢ .  :   
     ٢١ .  : ٢٠ .  : ١٩ .
 
 
   
    
 ‫؛‬     ] ٢٤ .  +
.       : ‫ )؟(؛‬
        :
   : :[    
  ٢٧ .   :    ٢٦     ‫؛‬      
:    . 

  
 :    

 
 
   : ٢٥


.  :   ٢٨ . 

٩٥

Å
3
; 3<=>
2 2
     
        ،     ،    ،     ،  ١‹  ›   ،     ٣٦٧
  ‹    – ٦٠:٢٤ ]    ٤‹  ›       ٣    ٢   
              …  :     
.       [   


٧                
٦ ٥ 
       ،‹       :      › ،    ،       
 ٣٦٨

٨  
. 
     :            ،       ،  ١٠    
 ٩
   
      
    
    
 ،    

 ٣٦٩
                              
     – ٥٥:٢٤ ] 
                     
              
               

.[  …   ‹   

                    
    
             
.[ ٤٥:٢٤ ]                    ٣٧٠
  

١٣       
    
  
    
           ١٢  :             ١١،     ،  ٣٧١
  
.[ ٣٣:٢٤ ]     

                          
     
      
  
  
 
 

      
              
 



 
  
 
   
 
 
 

     
   ٣٧٢
 [  
.        ٣٣:٢٤ ]    
        
   
  ‫؛‬      ٤ .  :    ٣ . :    ٢ .      

 ١
  
       
  ( :)  

‹ ›            
   :   :  …  ٥ .      
 
:  ٧ .    ٦ .         
  
    ،      : ‫(؛‬  :)
 +  :
      
 
 
 : ١١ .  : ١٠ .  : ٩ .  : ٨ .   : ‫؛‬  

:    ١٢ .
     
          ‫ ؛‬    
.()    ،(     )  
      : ‫؛‬     
     ١٣ .  
 
& ,-

!%$#" '( )*+ ٩٤
                   ١٣               
        
      
 
 
   

                   ٣٦٥
                  
      ١٥  [  ‹  – ٩٥-٩٣:٢٣ ]         ١٤    
  
 ١٦                      
                            :  
  
  
.               ،      ١٧      
 
            ١٩     ١٨    
 [
:  ١٠٠-٩٩:٢٣ ] 
        
          ٣٦٦
                 
.             ٢٠     ،  
           
     
              ‫؛‬   : ‫؛‬

   
  ١٤ .( )    ،  :      : ١٣

          
  ١٨ .   
 :
       :[   
 ] ١٧ .  



   
 
 


 
  : ١٦ .  
 + :  ١٥ .
 
       
.    :[     ] ٢٠ .     :   ‫؛‬     ١٩ .     ‫؛‬
  

٩٣

-
V2Å3 È 23Ã ;23<=>
          ١          
      :  ٣‹          › ٢،‹  ›    ،    ٣٦١


           
٦                     ٥
  ،              ‹  › ٤   :     
    
            ٧  
.[ ١:٢٣ ]       
      

 

     :            ،     ،    ،   
  
  
٣٦٢
               
                
.[ ١٤:٢٣ ]                :    
 
     ،        ، 
      
  ٩     ،    ٨   

   ، ٣٦٣

             
.[ ١:٢٣ ]      

     
              
           :  [ ١٠:٢٣ ]              ٣٦٤
  
 
،         ١١   ١٠           ،      

         
١٢   
     
.                    
  :   
‫؛‬      
 ‹ › 
    …  ٣ .       ‫؛‬  

 :    ٢ . : ١
  
        [ ]  
  
     ‫؛‬  : ‫؛‬  :   ٥ .  :   :    ٤ .       


    ،    : ١٠ .  : ٩ .   : ٨ .  : 
   ٧ .   :  ٦ .   
   

   :[   

  ] ١٢ .   :  ١١ .()    ،  
      ، 

 :     … 
   
   : 
          
      
.        (  : )     
         
& ,-

!%$#" '( )*+ ٩٢
       ١٦                  ١٥    
                 
           ٣٥٩
           
     
                            

[ ٩-٨:٢٢ ]                     ١٧     
               
      ١٩      ١٨  
      ،     ‹  ›    :             : 

      
٢١
.‹  ›         ٢٠         

 ٢٤        ٢٢               
  .      :  [ ٢٩:٢٢ ]             ٣٦٠
٢٣
 
       
      ٢٧    ٢٦:       ٢٥         
 
       ٢٨       
٢٩
.‹ ›        
 
‹ ›
:    ١٩ .  : ١٨ .  : ١٧ .   
  
  :[    ] ١٦ .   :  ١٥
     
‹ ›  



       
:    ٢١ .  :  ٢٠ .      ‫؛‬ :  ‫؛‬ : ‫؛‬ :


: ٢٤ .(‫ )؟‬  : ٢٣ .  :   ٢٢ .  
          ‫؛‬  
    
    
         ٢٧ .  + :    ٢٦ .      ٢٥ . 
: ٢٨ .  :       ،  :   
  
   
.   :   ٢٩ .  
  

 

٩١

L· ] ; 3<=>

¹¸
z 2
       
    ٣  :     ٢‹ ›    ،    ،     ،  ١     ،
   ٣٥٤
   
.[    ‹    – ٢٨:٢٢ ]        ٤‹ ›     
   
             ٥    
    :            ،       ،   ٣٥٥
                  ٦           
.[ ١٩:٢٢ ]           
 
   
   
             
   
 
   
:            ،     ،         ٧         

    ،  ،  ٣٥٦

] ١٠                      ٩   ٨     

-٢٧:٢٢                       
             
 
.[   ‹    – ٢٨
      
:            ،     ،       ،         ٣٥٧
 
             
.      :  [    ‹    – ٢٧:٢٢ ]     

         
    :         ١١            
١٢   
   
 ٣٥٨
    ١٤               ١٣  
    
                           
                     
.[ ٧٧:٢٢ ]          
     
 
           
] 
 ٥ .  :    ٤ .  : ‫؛‬  :  ٣ . :    ٢ .     ١
 )     ،      :           

: ٧ .(
          ،    : ٦ .     :[ 
  ١١ .        
    
:       :   :[      ] ١٠ .  : ٩ .  : ٨ . 
                      ‫؛‬  + : ١٢ .  +
  ، :    ،        ،  + : 
 
 
   
 
.    : ١٤ .  :   ١٣ .(  )
& ,-

!%$#" '( )*+ ٩٠

    ٢٧…     :            ٢٦،     
             ،    ٣٥٠
       
.[ ٥٢:٢٢ ]    
     

 
  
     
       
٣٠     
‹ ›    ،   :  [ ١:٢١ ]   ٢٩  ٢٨          

٣٥١
 
.  
٣١       
         ‹…›            ‹…›       ٣٥٢
 
 
 [ ٩٥:٢١ ] ٣٢‹   
  ›
٣٤
.   ٣٣
        ٣٦       
 ،      ‹  › :             ٣٥،‹  ›   ٣٥٣

٣٨ 

.   ٣٧ 
  ‫؛‬   : ٢٨ .   :      ٢٧ .        [     ]

 : ‫؛‬   
:          :   ‫؛‬ 
 :   ٢٦
            ٣٠ .     :  ٢٩ .  
    
  : ‫؛‬   
 : ٣١ . 
        

  :[   
   
   ] ٣٤ . 
 : ٣٣ .    
 :   ٣٢ .   ‫ ؛‬       
    
:    ٣٨ .   : ٣٧ .  :    ‫ ؛‬ : ٣٦ .  :    ‫؛‬  : ٣٥ . 
        
 
. 

٨٩

1ÉNOP -FGHIJ ; 3<=>

2
        L 4X
٢
  :             ، 
  
     ،  ١ ( Ês ،
     ' ' } xNu
٣٤٦
 
      
.[ ٩٥:٢١ ] ٤   ٣  
  
      ٧  ٦         ٥
         ،    ،     ،           ،   ٣٤٧
                        ٩             ٨ 
                         

             
   
.[ ٣:٢١ ]   ١٠  
  

         :  ١٣   ١٢،  
     ١١،        ٣٤٨
 
                  ١٤ 
  : ،    [ ٤٧:٢١ ]    ١٦…    ١٥      
 
             ١٧   
.       ‹     ›    :        
١٩ ١٨
  
٢١
‹ › ‹…› :            :         ،    ٢٠   ٣٤٩
     ٢٥        
.[ ٩٥:٢١ ]      ،‹   › ٢٤  ٢٣‹   › :  ٢٢      
       
           :  ٣ .  :   
 ،       : ٥ . :   ٤ .      ٢ . : ١

     ،     ٨ .  : ٧ .    
:        ،   + :        ٦ .
   
      + (  )    ،     
  :[   ] ‫؛‬    :  :[  …  ] ‫؛‬    

: ١٢ .   + :    ١١ . + : ١٠ .        + :  ٩ .
      
 ]                 

 ١٥ .( )   ،   : ١٤ .          ، + : ١٣ .   


   
   :     ١٦ .()    ، 
        
›
  ١٨ .   

  ١٧ .   

   

        :[  



 
:   ٢١ . : ٢٠ .    + :   ١٩ .     :   
 




 
‹
     ‫(؛‬٣٠٨ )      
   ٢٣ .    :  ٢٢ .  
     ٢٤ .     :  ‫؛‬    :   
   
   
.   : ‫؛‬   :  ٢٥ . 
 
& ,-

!%$#" '( )*+ ٨٨
          ١٥ 
.   ١٦      :            :       
     ٣٤١
 
   
                 
           :                ،    ٣٤٢
          
 
.[ ١٢٥:٢٠ ] 
     
               :         ،      ،   ٣٤٣
  
        ١٨              ١٧    
[ ٣٩:٣ ]   

  
    :  
    


      
 

    
        
  
  ١٩       
.[ ٩٥:٢١ ] ٢٠   :    ،
 
                      
       
                        

  ٣٤٤
   
   
    ٢٣            ٢٢  ٢١               
    
  
     
  
 
   
  
   
       
  
  
 ‹ 
 
 

›     
      

        
   ٢٤  
      [     
 
             ]  
            
 
        
    
  
 
 :  
 ١١٧-١١٦:٢٠   
     
.              

  ٢٥     
    :              ،           :  ٣٤٥
                 
           
  
   
       :     ٢٦        

      ٢٨            ٢٧           
                     
 
 
 

      
     
  
   …    
                 
          
.               [ ٣٢-٢٥:٢٠ ]       
         
  
          
 ،  : ١٦ . : ١٥
  :[   …  ] ١٨ .  :   ١٧ .  :     
    ٢١ .                ١٩ . 
:[   ] ٢٢ .  :   :   

   ٢٠ .     
              
      

  :    ٢٧ . : ٢٦ .  + : ٢٥ .  : ٢٤ .  : ٢٣ .   :
                  
.   :    ‫ ؛‬  ٢٨ .         

  

٨٧

qC@ ;2<3 =>
       
  :  [ ١:٢٠ ] ٢
‹›      ١       :        ٣٣٧
. 
    
،  ٤     ،            ٣،     ،      ،   ٣٣٨

   ٦                
   
                          ،  ٥  
  
  
.           :  [ ١٥:٢٠ ]
 
        
        ،          ،    ،        ،    
   ٣٣٩
 
                      
                            

 
        

        
    

                     
  [ ١١٥:٢٠ ] ٨‹   ›   ٧      
    
   
.       
     
          :          ١١،‹ › ١٠     ،   ٩   ٣٤٠

        
  
 › :  [ ١٢٨ ،٥٤:٢٠ ] ١٣‹   ›    ١٢‹    
       ›        
  
 
١٤
.‹      
  ٥ .  : ٤ .          ٢ .      :[    

‫ ؛‬     
  : ٣ .          
   ] ١
   
  
   : ٦ .()      ، 
    : ٧ .  
    : ‫(؛‬  )        
            :
            
  ‫؛‬  :    ١١ . : ١٠ . : ٩ .  : ‫؛‬  :   ٨ .  
        
…  ›  ١٤ .   : 
  
  ‫ ؛‬  
 
  ١٣ .  : 
     
١٢ .  
    
 

 
.         ‫؛‬   :  ‹
  :   
 
& ,-

!%$#" '( )*+ ٨٦
 
            :  ١٧           ١٦،    ١٥      ٣٣٣
     
        
              ٢١    ٢٠  ١٩:  ١٨‹    ›  
 
            ٢٤    ٢٣ 
        
          ٢٢ 
 

     
  
  
 
     
  

   
  : 
       
    
.     ،   :  [ ٥٠:١٩ ] 
   ٢٦ ٢٥         
   :    :              ،     
   ،  ٣٣٤
          ٢٧                     
                   
          
    
     ٢٩    
         :  ،     :‹ › ‫؟‬       
٣٠
 ٢٨‹› [ ١١٤:٩ ]
    
 
٣٣         ٣٢     
                          ٣١ 
  
                          ٣٤ 
    :  ‹…› ١١٤:٩
                    [ ]
 
.[ ٤٤:١٩ ]
           

        ٣٥                 ،    ، ٣٣٥
   
                ٣٦              
                   :  [ ٧١:١٩ ]    
  
.[ ١٠١:٢١ ]
               
  ‹  
.   :  [     – ١٠٤:٢١ ] ٣٧
           
 

           ٣٣٦
             
  :[    … ] ١٧ .   :[       ] ١٦ .   : :[     ] ١٥
          :      ١٨ . 
‹ 
›
  ٢٠ .   ١٩ .   ‫؛‬      :    
  
  ] ٢٤ .   : ‫؛‬  : 
   ٢٣ .   :      
    ٢٢ .   : ٢١ .  
     ،   :  ‫ ؛‬ : ٢٦ .  :       
:            ٢٥ .  : ‫؛‬  :   :[   
 ٣٠ .  :     
: ٣١ .   :    ٢٩ . :   ‫؛‬ : ٢٨ . :  ٢٧ .  

 


:   ٣٤ . 
      ،  + : ‫؛‬  :  ٣٣ . : ٣٢ . : ‫؛‬ 
       

.   : ٣٧ .       :[  …  ] ٣٥ . 
  ٣٦ .   
     

٨٥

¶ ¶ ¶a Ñ
١
'?@
m n
ª Ï
Ð ;2<3 =>
            ٣       ،    ،      ،   ٢    ٣٢٨
                    
          ٤  
.[    ‹  – ٦:١٩ ]         
      ٧  ٦  ٥
             ،     ،       ،     ٣٢٩
  
                 
.‹…› [ ٨٣:١٩ ]           

                 
.[ ٢٦:١٩ ]         :     ،     ،  
٨
٣٣٠
    
       
    ٩            ،    ،        ،   ٣٣١
 
                
  ١١:  ١٠،      :  ‫؟‬       :  :  [ ٢٦:١٩ ]   
  
.  :  ‫؟‬   

 ١٣          ١٢  
  
              :     ،   ‹ 
   ›   ٣٣٢
       ١٤       
.[ ١٨:١٩ ]   
        
  
      
   :[     ] ٣ .  : ٢ .  :
     
:
     :[   ] ١
  :       
: ٥ .   + : ‫؛‬
  
 
     ، :   ‫؛‬     ٤ .


         ٨ .    : :[    ] ٧ .      ٦ . 
.   :    ،   : ‫؛‬   :      
 
               ١٠ .  ٩
    
  ،( )        : ١١ .  + : 
 



 
 
  
 
.       : ١٤ . :  ١٣ .     :    ١٢ .()

 
   
 

 
   
   

‹ ›
& ,-

!%$#" '( )*+ ٨٤
               
١٠٢:١٨ ]      

                    ،    ٣٢٥

                 
    
               :  ،     [     ‹ 
  
 –


  
.

              
             
   :  [ ١٨:١٨ ]                       ٣٢٦
       
٤٠
.              ٣٩،‹    ›
  

            
                    ٤٢،    ،     ،  ٤١   ٣٢٧

           
.[ ٦٦:١٨ ]      ٤٤ ٤٣    

     ‫ ؛‬ 
     + :    ٤٢ . : ٤١ . : ٤٠ .
 :
 
 :  ‫ ؛‬ 

 : ٣٩

        
. :  ٤٤ .  : ٤٣ .(٣٢٤   )      

   

٨٣

             
              
   ١٥‹  ›                ١٤        ٣١٩
   
              
  
               :  ١٦ ‫؟‬    :  :  [ ٨٢:١٨ ]

.  
١٩
      
   :             ١٨،‹ ›      ١٧،    ،   ٣٢٠
 
[ ]    ٢٠          
. ٨٠:١٨          
     
   
     ٢٤         ٢٣      ٢٢     
     
   ٢١       
                  ٣٢١
  
     ٢٥          
       
       
.[ ٢٩:١٨ ] ٢٦    
           

 
  ،          ٢٩،    ٢٨   ،         ،   ٢٧  
            ٣٢٢
                            
                         

   ٣٣    ٣٢     
    ٣١              ٣٠     
[ ]    
. ٨٧:١٨                     
  
        

    
          ٣٥         ٣٤  
.[ ٩٢ ،٨٩:١٨ ]                
 ٣٢٣
  
     
   ٣٧     ،  ٣٦  
 :           ،    ،   ،   ٣٢٤
  
[ ]      ٣٨         
      
. ٦٦:١٨           
 
:[     ] ١٧ .         :[   …      ] ١٦ .  : ١٥ .  :      ١٤
           
 ]           

…  ٢١ .   :   ٢٠ .  
  :    ١٩ .   :   ١٨ .   
       
      ،    
     ،      ،    ،      ،        : :[  
    
 ٢٤ .         :     ٢٣ .  :    ٢٢ .     :   
    + :   
       
       
  
: ٢٨ . : ٢٧ .       + : ٢٦ . : ‫؛‬ + :   ٢٥ . 
       
   
   ٣٠ .          
:  ٣١ .  :   :      ، :   ٢٩ .
 ٣٤ .    :  ٣٣ .        :  :[       
:   ،        ] ٣٢ .  +
  ٣٧ .   : ٣٦ .  : ٣٥ . 
. : ٣٨ .     + :     
& ,-

!%$#" '( )*+ ٨٢
a

® Ð ;2<3 =>
b\
Ñ̀
                   ،    ،   ١       :  ٣١٣
                    
         
.[ ٢-١:١٨ ]           

 
                    
                   :            ٢،    
   ٣١٤
 
 ٤      ٣                         
   

  :  [ ٢-١:١٨ ]                      
           
.                        
٥
    ٨      ٧      ٦ 
       :             ،      ،   ٣١٥

                       ١٠    ٩    
            ،            :    
 
                                  
– ٥١:١٨ ]       
               
   
     
.[  
 ‹    
  
١١             ،        ، 
              
  
  ،  ٣١٦
 
                   
.                      [ ٧٩:١٨ ]     
   
         
   
.[ ٧٩:١٨ ]           ١٢   :        

   ٣١٧
 
           [ ]                     ١٣     
 
   : ٨٠:١٨   
      
              
  
      ٣١٨
 
 
.    
  ٥ .  :  :[   ] ٤ .     ٣ .    + : 

               ٢ .  : ١
        
:    ١٠ .    ٩ .  
  ٨ . : ٧ . : ٦ . 

   ١٣       
.  :  .    ١٢ .  : ١١ .(‫ )؟‬ 


٨١

             
 ٥٩            ٥٨   :        ،  ٥٧  ،  ٣١١
  
            
٦٠   
،    ،     ،      :  ‹…› [ ٧٥:٣٧ ]  : 
  
    : 
.       
 
    ٦٢      

:           :         ،  ‹›   ، 
٦١   ٣١٢

 

     
.    ٦٤  ٦٣         
  
 

       ‫؛‬     ٥٩ .   : ٥٨ .

 ٦٠ .   :    
. 
           ٥٧

   : :[    
  ] ٦٤   
.  :  ‫؛‬  : ٦٣ .  : ٦٢ .  :   ٦١
  
.[ ١٣:٥ ٤٦:٤ ]
& ,-

!%$#" '( )*+ ٨٠
       ،            ٣٥،    ،    ٣٤ 
                  ،   ٣٠٦
                             
  ٣٧     ٣٦  [ ٩٩:١٧ ]                    

             ٣٨    
        ‹ 
    ›
.[ ٨:٢٥ ]    
         
٤٣ 
،   ٤٢  ،       ٤١،‹   › ٤٠     ٣٩،        ،  ٣٠٧
    
٤٦        
       ٤٥          
                   :    ٤٤     

     
  ٤٨   ٤٧   
.[ ٧٣:١٧ ]    

       ٥٠    ٤٩  

             ،     ،         ،  
  ٣٠٨
  
            
         
  – ١١٠:١٧ ]        ٥٢ ٥١       
  
 
   
 
           
.[ ٩٤:١٥ ]        :  [    ‹

 
    ٥٣            
    
  
– ٧:١٧ ]                            ٣٠٩
  
 
.  [  ‹   
      ،  ٥٥   ٥٤   
               :           ٣١٠
  
٥٦ 
.‹ ›
     ٣٧ .  : ٣٦ .       :[     ] ٣٥ .   : ٣٤

  ٣٨ .         
              
  
   ،  : ٤١ .   :     ،  :  ٤٠ .  :   ٣٩ . 
    
      ٤٤ .   :  ٤٣ .   + : ٤٢ .    :    ‫؛‬ 
    ٤٥ . 
   
  :         




 ]             
 ٤٦ .[ ٧٦:١٧   ]  :    ‫؛‬  ()    ،      ،
 ‫؛‬  :                :[ 
:     ، : ٤٨ .  :  ٤٧ .    
    :

 
   ،  (‫ )؟‬   + :  ٥١ .   ٥٠ .  :
         
           ٤٩ . 
  
          ٥٢ .    
: ٥٤ .  : ‫؛‬  : ٥٣ . :      ، :  

 
    :   ‫؛‬    :        : ‫؛‬   : ٥٦ .    
.      ،     ٥٥ .

٧٩

.[ ٨٢:١٧ ]
            
                    :  ١٧،     
      ٣٠١

          ١٨          
.[ ٨٩:١٧ ]                  
  
    
      ،      ،        ، 
   ١٩  
                       ٣٠٢
      ٢٢    ٢١        ٢٠  
–    ‹    
 
    – ٥:١٧          ‹  ›  

 ]
  
 
.[   ‹   
    ٢٣    
            ،        
 :       ،   
  ٣٠٣
.   

     
:  ٢٦            ٢٥،               ٢٤،   

  ٣٠٤

       
.[  ‹    – ٧:١٧ ]     ٢٨  ٢٧  

     
      :          ٣٢،      ٣١، ٣٠     ٢٩،  ٣٠٥
   

               ٣٣     
.[ ٧٣:١٧ ]              
 
   
  ٢٠ .   : ١٩ .   :       
:         ،  : ‫؛‬  :   ١٨ .   : ١٧

: ٢٣ .   : ٢٢ .           ،       ‫؛‬   : 
   ٢١ . 

  
  ٢٧ .    
  :[    …     ] ٢٦ .     :  ٢٥ .    

             : ٢٤ .  
 

    


      
  ،   : ‫ ؛‬  :
 ٣٠ .        : ٢٩ . : ‫؛‬ :  ٢٨ .  
      
             
    ،    :[      ] ٣٢ .  : ‫؛‬ : ٣١ .  : 

    ‫ (؛‬ )    ،(    :  )  :    ٣٣ . 

  :            ،   : 


 
.[ ٧٦:١٧   ]
& ,-

!%$#" '( )*+ ٧٨
-
gf91P Q R=> - Ò ( ;23<=>
   
     :  
         ١ 
  ٢  ،     ،     ٢٩٦

                        
‹   – ٦٠:١٧ ]                  ٣ 
.[ 

             
       
     ،      ، ٤     ،      ٢٩٧
  
 
.[ ٦٠:١٧ ]
  
 
            :        ٦،    ٥
    ٢٩٨
      
                  
        ٨   ٧
              :   
    
٩       [        
.‹›   :  ٦٠:١٧ ]        
      
                     
       
١٠ 
‹›                         :       ٢٩٩
 
.[ ٦٠:١٧ ] ١١ 
   
     ،      ١٥، ١٤     ،     ١٣ ١٢   ٣٠٠
   
   
                   
                              : 
                        ١٦            
                ‹›      
       
         ٣ .     : ٢ .  


 ‫؛‬       ‫؛‬     ٤ . :          : ١

  ٧ .    + :      : ٥ . +      :   
:       ٦ .          
  ١٠ .
           
‫؛‬    :   ‫؛‬ : ٩ .  :  :[    ] ٨ .
 
       ،    : ١٢ .    :     
              ١١ .     
.         ١٦ .  : ١٥ .   : ١٤ . : ١٣ .  
        


٧٧

        :        ٥٣   ،    ،   
              ‹ ›        ٢٩٥

                             
 › :  [ ٨٣:٣ ]           
              
               ٥٤  
          ‹        :        
   
   
                 ٥٨         ٥٧  ٥٦         ٥٥   
   
      …
           
             
   
              
[ ]
. ٣٩-٣٨:١٦            
      
  :     …  ٥٤ .   : 
 ٥٥
: .        ‫؛‬ : 
      
 
‹    › 
    ٥٣
          
.         :    ٥٨ . : ٥٧ . : ٥٦ . 
  

& ,-

!%$#" '( )*+ ٧٦
       
               ٤٢  ،   ،    ،     ،  ٤١   ٢٩١
                 ٤٣    
.[    ‹   – ٩:١٦ ]           ‹ ›     
  
      
           ،   
  :            ،      ٢٩٢
            ٤٤                         
        ‹         ›            
    
          
  
.[ ٩٠:١٦ ]   

   ٤٥     
 
  
      ،     ،  

  :           ،    ٢٩٣
    ٤٦                  
          [ ٩٠:١٦ ]                       
     
 
.         

                  :         ٤٧    
      

٢٩٤
   
    
         
   ٤٩    ٤٨                            
    …      
                  
              
  ٥١                      ٥٠             
   
      
      

     


              
 
      

                    
          ٥٢‹  ›
       – ٩٢-٩١:١٦ ]         

           
.                [           ‹  
 
        
 
‹ ›
   ‹ ›
  :[    ] ‫؛‬   :[      ] ‫؛‬ : ٤٣ .  : ٤٢ . : ٤١
  
  
   
‫؛‬   
      : ٤٥ .         ‫؛‬    
     :  ‹
  …   ٤٤ .
 ›  
 
 ٤٨ .  : ٤٧ .   
  
  
   
      : ٤٦ .  

  

  : 
     :  ‫ )؟(؛‬ 
  ٥١ .          
  ٥٠ .        :      ٤٩ .  
‫؛‬   : ٥٢ .   :       
     
   : ‫؛‬   
.   : 

٧٥

    
         ،       ،      ، ١٩       ،

       ٢٨٧
  
         
 
.[  ‹   – ٢٦:١٦ ]        ٢٠           
   
     
      ،        ،    
     ٢٢،      ٢١‹   ›
 ٢٨٨
   

  
                 
           ٢٥              ٢٤  ٢٣ 
    ‹ ›           :       
       
.[  ‹   – ٢٦:١٦ ]        ٢٦ 
  
        ٢٧      
     ٢٩    ،     ٢٨           ،     
 ٢٨٩
        
 [            
:   ‹    – ٢٦:١٦ ]        ٣٠     :  :   
   
٣٣  
      ٣٢ 
.               
  ‹ › ٣١ 
    
 ٣٦  ٣٥       
    ،      ،        
 ٣٤ 
 ،    ٢٩٠
 ٤٠  ٣٩    ٣٨       ٣٧          
‫؟‬       :            
     :         

               
.[ ٩٢:١٦ ]                   


›
  ٢١ .   : 
      
 ‫؛‬ :   ،   : ‫ ؛‬  : ٢٠ .     ١٩
     
  
 :  :[    ] ‫؛‬ 
  ٢٤ .   
   

  ٢٣ .   : ٢٢ . 
  

      :  
 ‹
  ،   : ‫ ؛‬   : 
      ٢٦ .         ‫ ؛‬ : 
          ٢٥ . 
 
              
              :  ٢٨ .      ‫ ؛‬ :    
         ،        ‫؛‬     ٢٧ .  : 

         )     ،( ) 
‫؛‬       : ٣٠ .    ٢٩ . : ‫؛‬   + (    
           
‫؛‬  :   ٣٢ . :   ٣١ .    :    ‫ ؛‬ :   ،   :
    
‫ ؛‬   :  ٣٥ .  : ٣٤ .  : 
   ‫ ؛‬  : ‫ ؛‬      ٣٣ .        

             
   ٣٦ .     
،   : :[    ] ٣٧ .   :    ،   : ‫؛‬   :
   
 
.  :    ٤٠ .  : ٣٩ .  : ٣٨ .(  )    
     
& ,-

!%$#" '( )*+ ٧٤
©u] ·

¸]

234Q
gf9¤ ;23<=>
٣         
    ٢     ،    ١   
       :            ،  
     ٢٨٢
   
          –     
] ٤
.[ 

  ‹ 
    ‹  
 – ٤١:١٥

                 
  
   ،              ،       ،    ٢٨٣
              
 : › [ ٧٢:١٥ ]     
.  ٥‹        
   

               ٦      
.[ ٧٢:١٥ ]           :   ٢٨٤
    
       ٧             
       :           ،   
 

                     ٢٨٥
 
.[   ‹   – ٢:١٥ ]
١١     ١٠
 ٩   ٨   
   ،‹ ›     ،       ،        ،     
 ٢٨٦
   
          
             :          ،    ١٢،  
 
        
    ،            ١٤   ١٣:         :    
 
١٧   
 ١٦            
    ‹ › :  ، 
١٥
               

               
‹    –   ‹   – ٤١:١٥ ] ‫؟‬         ١٨     

[    

 
 )     ،   + :  ٣ .  :    

.   : ٤ .(        ‫؛‬     ٢ .  : ١
     
 ‫؛‬  : ‫؛‬  : ٦ .     
:        
 : 
  ‫؛‬ (‫ )؟‬
  
   
 : : ‹
 

   
 › ٥
          
،(   )         
 
  : ‫ ؛‬   ٧ . : ،   
   ،

  ١٠ .    )     ،   :    ٩ .    : ٨ .(  )   
:   + (           
      
  ١٤ .  + :  ١٣ .   : ١٢ .     : ١١ .             ‫ ؛‬
              

 ١٧ .             ‫؛‬  :    :    ١٦ . : ١٥ .  
:        ‹   ›   
  
.  + :   ١٨ .




٧٣

 ٣٥      ٣٤    
   ‹  › :                        ٢٨١
            
 :  ،   :  ‫؟‬         :         
  ٣٦   
            
      ، :  ‫؟‬         :  ، :  ‫؟‬   
  
     
.[ ٣٦:١٤ ]     ٣٧‹  ›   :      
   
   
: ٣٧   ٣٦
.    .        ‫؛‬    ٣٥ .     : ٣٤
    
    
  ‫ ؛‬
.   :  
  
& ,-

!%$#" '( )*+ ٧٢
    
           ٢٠،   ١٩  ،    ١٨     ،   ١٧   ٢٧٦
    
              ٢٢    ٢١                   
                           

     
               ٢٣  
.    [ ٢٢:١٤ ]            
  ‹   › :  [ ٢٢:١٤ ]
     ٢٥                            ٢٤    
                    ‹› :    ٢٧٧
  
.[ ٤٥:١٤ ]
٢٦  
  
   :          :        ،     ،      ٢٧٨
    
  
   
:        
 
     
      
  

 



٢٨


 

 

 
      ٢٧    


                     
–   ‹   – ٤١:١٤ ]      ٢٩
   : 
   
  
         

          [     ‹     
.                    
             : 

     

           
 

 
   
       
  
 
  ،       ٢٧٩
    
        
     
  [ ٨٩-٨٨:٣٧ ]    ٣٠                       

     
        
          
.            
    
  
   [        ٣١    
،     ٦٣:٢١ ]     : 
       :            ٢٨٠
  

٣٣
. 

     


 
  [ ٨٩:٣٧ ]  ٣٢   :  
       
              ،   + : ‫ ؛‬    : ١٧
 ‫؛‬ 

  ١٨ .     ،  + :
 :         
    
          
 + : ‫؛‬  :   ٢٢ . :  ٢١ .  :   ٢٠ . + :    ١٩ . 
         
:    :  
 ‹ ›
 ٢٣ .   ()    ، 

      :[      ] ‫؛‬ 

: ٢٧ .  
       : :[     ] ٢٥ .    :  
 : ‫؛‬   :  ٢٦ .       ٢٤ . 
            
:  ٣٠ .()        ،     ،   : ٢٩ . 

   : ٢٨ .  
    ٣١ . 
.    : ٣٣ .  : ٣٢ .     


٧١

( -;23<=>
ÓÔ Q

         
‹   – ٤١:١٤ ]         ٢  
 ١       ، 
         ،  ٢٧١
.   

        
   [   ‹    –  
٣
 
       :     

      ،    ،     ،     ٤ ٢٧٢
         
.  

      
   ٥  
                ،    ،  ،     ٢٧٣
                           ٦         
                      
        

    
           :  [   ‹   – ٣٨:١٤ ]
.        

    ٨          :         ٧   ،  
                     
 

  ٢٧٤
  
     ١٠         
.[ ٣٧:١٤ ] ١٢   ١١     ،   ‹  ›  :        ٩ 
    
  ١٤      ١٣          
                           
     :  ٢٧٥
     
   ١٦      ١٥   
      :   ،    :‹ › [  ‹   – ٣٧:١٤ ]   
         
.     :   
       
 
  ، : ٤ .   + :    ٣ .  + :     


         ٢ .     ١
  
:    ٨ .   + :  ٧ .  
  
    
 : ‫؛‬ : ٦ .   : ٥ . : ‫؛‬ :
          
:[   …  ] ١٢ .
       : ١١ . : ١٠ .     ٩ .  
      
   : ١٥ .    ١٤ . : ١٣ .     
    
‫؛‬  : ١٦ .
  
.  
    

& ,-

!%$#" '( )*+ ٧٠
          ١٦  
     ٢٦٩
              ،   ،     ،  
١٧  
                                       
                
   
            
    
      
.[ ٢٤-٢٣:١٣ ]      

    ١٩        
   
 
       : 
  
                     ٢٧٠
١٨
     
٢٤   ٢٣
       ٢٢       ٢١ ٢٠   

   :  ،              :  ‫؟‬  
               
          
٢٧
‹   ٢٦   ›     [ ١٤٥:٧ ]           ٢٥  
   
                      
          

  
     [ ٦٣:٤٣ ]  ‹  
   ٢٨ ›      
       
          
        ٢٩     
.[ ١٢:٣٦ ]                [ ]      
         ٤٣:١٣        
            [ ٧:١٣ ]                  
  
:

                         
      ٣٠             
٣٤
. ٣٣  ٣٢          ٣١      ،         
  
  ١٨       :[    …  ] ‫ ؛‬     :[    … ] ١٧ .     :    ١٦
 .          
            
،  : ‫(؛‬)   :    ‫ ؛‬ : ٢١ .  : ٢٠ .   : ١٩ .    
    
             
:   ٢٤ .   :  
     [ 
    ] ‫؛‬    ٢٣ . 
     
 : ٢٢ . :   
  

 
 
 ‫ ؛‬   : ‫ )؟(؛‬   : ٢٦ .
‫؛‬   :     
 
      ،(‫ )؟‬ + :  ٢٥ .   
        
   
  
 :   ٢٨ .   ‫ ؛‬ :  ٢٧ .  :    
: ٣٠ . : ٢٩ .
    
       ٣١ .  
+ : ٣٣ .    :     ،    : ‫ ؛‬  : ٣٢ . :  
   
    
       


. :    ،  
    
 
     
   ، : ‫؛‬  :  ٣٤ .(‫ )؟‬ 

 

٦٩

rsQ(
;23<=>
    
           :   
          ٣،‹ 
   › ٢  ١   ٢٦٤
 
           

.[   ‹   – ٣٤:١٤ ] ٥   ٤       : 
       
 ٦      ،      
       ،         ،       ٢٦٥
    ،          
             
 
‹   – ٣١:١٣ ]   ٨     ٧   :              ، 

.[  
                                    
                      :  ،    ٢٦٦

 
.‹…› [ ٣٨:١٣ ]
          ١٢   ١١  ١٠   ٩‹   ›   ،       ٢٦٧
        :     ،      
                      
:  ‫؟‬            
 ،  
        :       


         ١٤                      ١٣   
                :  ‫؟‬   
     
  
           
 
.[   ‹     – ١١:١٣ ]
   :                    ١٥ 
    
       ،
                  
 ،  
 
 
 ، 
    ٢٦٨



   
               
.[   ‹   –    ‹     – ١٠:١٣ ]            
        
   ٤ .    :           ٢ .  : ١
      ٣ .()    ،     :  

      
    
 

       

:     ،  :  ٦ .        
       :    ٥ .
 
             

: ١٠ .     ٩ . :   ٨ . : ‫؛‬    

   : ٧ . 

 
  :[   …   ] ١٤ .   : ١٣ .    : ١٢ .   :     
              ‫؛‬       ١١ .  

      
.  : ١٥ .   :   
      : ‫؛‬    

& ,-

!%$#" '( )*+ ٦٨
                
                       ،    ٣٩، ٢٥٩
   
 ٤١،     [   ‹   – ٤٩:١٢ ]        ٤٠    
 
               
   
‫ [؟‬١٤:٧٨ ]                       ٤٢       
         :   ،
      
         ،     ٤٤،       ،     ٤٣  
 
   ،  ٢٦٠
          ٤٦        ٤٥         
‹   – ١١٠:١٢                 :  
 
  ]  
   
٥١  
    ٥٠              ٤٩  ٤٨:  ٤٧،  [   

  
     
.   
             
            :         ،        ٥٢،      ٢٦١
  

        
            
             
،
 [     ‹    – ١١٠:١٢ ]    
            
          
.                  ٥٤  ٥٣: 
  ٥٨      ٥٧  
 ٥٦       ٥٥       

      :      ،   
٢٦٢

 ٦١         ٦٠          
٦٢
.                       ٥٩   
  
  
   
        
  ٦٤  ٦٣ 
.           :  [ ١٠٠:١٢ ] ٦٥      ٢٦٣
 ٤٠      ‫؛‬     :  ‫؛‬   : ٣٩

: . :    ( )   ،     :        
           
: ٤٣ .     ‫؛‬    ٤٢ .   :  :[     ] ٤١ . 
    

: ٤٧ .   :    ٤٦ .    :  ‫؛‬    : ٤٥ .     :  ٤٤ .   
        
    
،  :  ٥٢ .  : ٥١ . : ٥٠ . : ٤٩ .  :   ٤٨ .
    
  

  
 
  
  
  ٥٣ .()     ،  :   
 ‫(؛‬   )  :    
         ، :          
  ٥٧ .    :     :  ٥٥ .    :
:    ٥٦ .        ٥٤ .  
  
: ٦١ . 

:    ٦٠ .  
     :     ٥٩ .   :   ٥٨ . 

 
     ٦٤ .          
. : ٦٥ .    
   :    ٦٣ . :   ٦٢ .
 

٦٧

          ١٩       
        :  ٢١ ٢٠  ،    ،   ‹  ›  ،   ٢٥٢

                  ٢٢      
[    ‹      – ٨٦:١٢ ]                   
        
٢٣ 
. 
             
       ٢٤            ،           :  ٢٥٣
  
                       
.             : 
 [ ٢٠:١٢ ]         
  
    
            
.[ ٢٣:١٢ ]  ٢٦     :      ٢٥  ٢٥٤

                  

   ٢٧ 
        :  [ ٢٤:١٢ ]                 ٢٥٥
   ٢٩‹ ›      
   ٣٠‹   ›                 ٢٨  

             ٣١
.[ ٢٥:١٢ ]         ‹ ›    

           ٣٢   
.     :  [ ٨٨:١٢ ]      
٣٣   
 ٢٥٦
    
٣٥
.  ٣٤  :      ٢٥٧
     
    ٣٨ :          ،   ،  ٣٧     ،   ٣٦  
 ٢٥٨
   
  
.‹…› [ ٨١:١٢ ]   
         ‫ ؛‬  + : ٢٠ .  
: ‫؛‬    :    ٢٢ . : ٢١ .   + :  

   :    ١٩
   

…  ] ٢٤ .    :[     …   ] ‫ ؛‬  
      :[     … ] ٢٣ .  
          
  ٢٧ .  : ٢٦ .  :      
:       ٢٥ .     ‫؛‬      : :[   
‫؛‬       :[  …  ] ‫؛‬  : ٣١ .    : ٣٠ . : ٢٩ .    + :  ٢٨ . 
         
        : ٣٢ .     
،   : ٣٥ .  : ٣٤ .   : ٣٣ .  
   ،(‫ )؟‬  :
 )     ،(‫ )؟‬  :                 
: ٣٦ .(
          ،()   :   ‫؛‬  :  

     
. :    ٣٨ .  : ٣٧ . 

& ,-

!%$#" '( )*+ ٦٦

® =>2_3 ¡ ;23<=>
    
           ،  ٣    ٢  ،   ١     ،        ٢٤٦
  
        
.[  ‹   – ٣٠:١٢ ]      ٤   
 
.          ،       ،       ،     
 ٢٤٧
    
 ٧              ٦      
:      ،     ،     
    ٥   
    ،   ٢٤٨
            ٩      
،٤٣:١٢ ]    ٨  
          :           

          ١٠             – ٤٦
.   ‹   – ٤٨:١٢    
[  ]      [   ‹  
 
.     ٢٤٩

       ١٢           ،        ١١   ،  

                  ‹ ›   ٢٥٠

١٤
.‹ › ١٣:  [ ١٠٠:١٢ ]
       ١٧    
 
            :       ،
   ١٦     ،   ١٥   ٢٥١
     
        ١٨                    
[ 
.    ‹  – ٣٦:١٢   
  ]              
 


: ٦ .   : ٥ . : ٤ . :    ،  : ٣ .     ٢ .  : ١
        
       
                 
  ،( )       : ٨ .(‫ )؟‬ : ٧ .   :    ،
       
:    ١١ .  : ١٠ .[ ٤٦:١٢ ]  ‫ [؛‬٤٣:١٢ ]  :    ٩ .()
   
     ١٣ .      ،   + :
   ١٢ .  
  ‫؛‬ : ‫؛‬ :   ١٤ .    
 
   
 

     
.   ١٨ .  :    ،   : ١٧ . : ١٦ . : ١٥ .  

     
 

 
  
   

٦٥

       
                  ،              :  ٢٤٢
 
  
          
          : 
           ،    
٥٢ ٥١ 
   

   

.

           
               ،     ،       ،  ٥٣   ٢٤٣

  ٥٤                
 :     [       ‹    – ١٠٠:١١ ]    
     
 ٥٨  ٥٥ 
.      
  ٥٧   
٥٦
  ،  


     :    ٦٠    ٥٩‹ › ،   ،
           ٢٤٤

         
                
‫ [؟‬٢٧:٧١ ]                    ٦١      
      : 

            ٦٢                    : 
               
‫ [؟‬٣٦:١١ ]
٦٣               
           :                  ٢٤٥

                      
     ٦٤    :        
    
 :       
 
  
.[ ٣٧:١١ ]   
    ٥٤ .  : ٥٣ .    : ٥٢ .

   [      ]
: :   ‫؛‬       ٥١
      
      ٥٦ . :       +
: ٥٧ .
      ٥٥ .  :    ‫؛‬     
 
  ‫ ؛‬      
  ] ٦٠ .        ‫؛‬  :    ٥٩ .       
       ٥٨ .  
       
          ٦١ .      :[  
: ٦٣ . + : ‫؛‬ + :    ‫؛‬    : ٦٢ .     
  
            
.    :   ٦٤ .  
 
   


& ,-

!%$#" '( )*+ ٦٤
                          ،     
                         ٢٣٧
   ،         ٣٦‹  › [  ‹   – ٤٢:١١ ]
.  ٣٧          
  
 
    
[  ‹   – ٤٢:١١ ]    ٣٨   :          ،       ٢٣٨
  
   
٣٩
.‹    ›   ،       : 
     ٤٠  
     
               ،      ٤١،      ‹ › ٢٣٩
  
       

  
   ٤٣    
            ٤٢ 
                       :  
.[ ١١:١١ ]
  
٤٥  
 

     ،    ،        ،           ٤٤   ،      ٢٤٠
             

  

     ٤٧    
 
 [ 
    ‹   – ٤٢:١١ ] ٤٦         :   

          

. 
     ٤٨    
  ‹›   ،      ،       ،       ٢٤١
      

                       ٤٩    
                            
    
.    ٥٠  :  [ ٤٦:١١ ]  

          ‫؛‬        ٣٦

   : ‫؛‬     :  ٣٨ .  : ٣٧ .     

 
:    ٤١ .    :    
‹ 
   ‫؛‬ : ٤٠ .    :    :      ٣٩ .   › 
  ٤٣ .(  )    ،(     )        ٤٢ .   
 ٤٤ .  :
          :    
   
         
:   ٤٨ . : ٤٧ .  : ٤٦ .    :   ٤٥ . :   ‫؛‬ 
   
.  :  :[   ] ٥٠ .    :[    …  ] ٤٩ . 
    
  

٦٣

                
[ ٧:١٣ ]               :            ،    
   ٢٣٣
     
٢١   ٢٠            
 :  ،               :           
   
            
   
                     

           
       ٢٢    
.    ٢٦   

 ٢٥ 
   ٢٤          ٢٣     ،   
       
       ٢٨     
       :               ٢٧، 
    ،      ٢٣٤

     
.[    ‹   
   – ١٠٨:١١ ]    

   
     ،   ٣٠  ،    ٢٩‹  ›   ،    
     ،  ٢٣٥

   
           
     
  

               :  [ ١٠٥:١١ ]        
٣١
 
               
   
           
                   ٣٢       
    

         
             

‹    –   ‹         – ١٠٨:١١ ] ٣٣        


.[  
        ٣٤        

         ‹          › ،      ،   ٢٣٦
                    
[   ‹   – ٨١:١١ ]          ٣٥       
      
        
   
.                      :            

         ٢٢ .  :   
:
   ٢٣ .
   
   : 
    :[    ] ٢١ .   : ٢٠
:    ٢٦ .  : ٢٥ .     : ٢٤ .(  )     ، 
   + (  )    ،

  
        
 
    + : ٣٠ .       ‫ ؛‬  : ٢٩ . 

             ٢٨ .  : ٢٧ .   

  
    
    
‹  ›
:   …   ٣٤ . 
  
  
 : ٣٣ .  :    ٣٢ .  :   ٣١ .
  
 
           ‫ ؛‬ 

  ،  
 
 :  ‫؛‬  
 : 
  



  ،  
 
 : ٣٥ .            

     
.  : ‫(؛‬)    ،(‫ )؟‬  :   

& ,-

!%$#" '( )*+ ٦٢

t23Õ234 '|2_3 ¡ ;23<=>
        ٢     
          :           ،    ١،‹   ›    ٢٢٩
 
          
 
.[ ١٥:١٠ ]          ٣                   
 
                
  
     

              ٤    ،   
    ،     ٢٣٠
      
  
  
٨   ٧   ٦    ٥                 
  
   :   ،    :‹       ›               
                      ٩      
          ،[ ١٥:١٠ ]  ١١      ١٠ 
           
  
. 

    
     
      ١٣،      ،       ١٢       ،     ٢٣١
  

               ١٤              
             
                
 
   ١٥            
            :                
   
  
     
          
    

 – ١٧:١١ ]    
١٧ 
   ١٦              ،   

    
.[  …   ‹          
           
 ١٨       :              ،        :  ٢٣٢
 
               ١٩    
.[ 
     ‹     – ١٦:١٠ ]   
        
    
      
 :  :[     ] ٤ .    :  :[    ] ٣ .  : ٢ .  :    ١
   ‫؛‬  + : ٦ .   
: ٧ .   + : 
  
  
‹
     :       ٥ . 

›
  ١٠ .           
: 

   :[   … ] ٩ . : ٨ .(  ) 
 
: ١٣ .(‫ )؟‬ 
  :  ‫؛‬    : ١٢ .   : 
      ١١ .
  
  
    : :[   
  ١٦ .      ]
           :[     ] ١٤ . 
          
 ١٥ .      
          
 ،  : ١٩ .    :[      ] ١٨ .  + :    ١٧ .  : ‫؛‬  
    
.()    ،(  )  :

٦١

                    

 
      
 
   
 
      :  
  
     
 
 
   
 
      ،  
 

           ٦٥     ٦٤               
‹    – ١٢٨:٩ ]
            
             

   
      
.[   ‹    –  ‹  –   ‹     –   
  
           
:            ،     ،        :  ٢٢٧
  
  
  ٦٧      ٦٦                          
                         
  
 
              
          
     
                 ٦٨     :    

 
     
.           :   [   ‹    – ١٢٨:٩ ]
 
     
           ،         ، 
    
 ٦٩     ،      ٢٢٨
       

  
    
           
       
[ ٧٩:٩ ]     ٧٠     
     …                 : 
              
                              : 

           ٧١
                           ،    

 
                          ٧٣ 

      ٧٢ 
                          
                                       
  [ ٨٠:٩ ]                     
     
 ٧٥   ٧٤       [ ١٢٥:٩ ]       
.                
 
   
…  ] ٦٦ .   ٦٥    

     ،   :        ٦٤

  : 

.         ‫؛‬     
      + : ٦٨ .          
     :[  … ] ٦٧ .    : :[ 
  :      ٧٠ .     :
   : ٦٩ .  :         
       ‫ )؟(؛‬    :[   … ] ‫؛‬ 
  ٧٣    :    : ‫(؛‬١٥٠٥٨ )         
 .  : ٧٢ .      ‫؛‬  

   ٧١ . 

 
. : ٧٥ .      ٧٤ .  
 
& ,-

!%$#" '( )*+ ٦٠
      
       ٤٧    ،  ٤٦‹  ›      ٤٥،       ٤٤،   ٢٢٣

  
                          ٤٨       
‹   
 
  – ١٠٦:٩ ] 
 
                  
  
       
   
    
  
      
.[     ‹   –    
 
٥٠               
‹ ›                      ٤٩،        
 ٢٢٤
   
   – ١٩:٩ ]       
              
‹   –   ‹        
          ٥١‹ ›  
 

              
    :  [ 
     ٥٢‹   ›           ،  :  ،  
 
              
  ٥٣        

  ‹…› 


         
    ٥٤        
.        
 
     
        ،  ٥٥‹      
 ›        ،         :  ٢٢٥

  [                       
:  ٧٣:٩ ]     
٥٦
                 
 
    
  ٥٨  
  
  

             
٥٧
              
    
.          ٦٠     ٥٩‹   ›


      ٦٣،          ٦٢،        ٦١       ،       
                 ٢٢٦
 
 ٤٧ .  :    ٤٦ .    : ٤٥ .     :     
              ‫؛‬     ٤٤
     
       
:  ٤٩ .  :   ٤٨ .   ‫؛‬   ()    ،    
 
          
  ٥٢ .   :    ٥١ .  :    ٥٠ .    :     ، 
        
،     :      
  ،     :   :[     ] ٥٤ .   : ٥٣ .  
           
   :    ٥٥ .     : ‫ (؛‬ )    
   + : ٥٦ .      
    ‹ ›
   
  
           
: ‫؛‬  :      ،   : ٥٩ . : :[     ] ٥٨ .   ٥٧ . 
   
    ٦١ .   :      ،
  : ٦٠ . 
 
 :    ‫؛‬ 
 :      ، 

                  
       
           


  
   
. :     ‫ ؛‬   :   ، : ‫؛‬ : ٦٣ . :  ٦٢ .

 

  
  
  

٥٩

        :             ٢٠،    
    :                 ،  ٢١٨
٢٣
   ٢٢   
         ٢١      
      ،[ ٤٠:٩ ]    :  ، :   ،      
       
‫؟‬               ٢٤ 
    
،         ،     ،        ٢٥  ،   ،    ٢١٩
     
٢٨  
  ٢٧                  ٢٦   
‹ › :          ،         ،‹  ›
                   ٢٩       
.[ ١١٢:٩ ]             :    
                  
              
     ،  ٣٠  ،   
  ،  ٢٢٠
  
    

[           ‹         – ٤٠:٩ ]          
    ٣١ 
    
  ٣٣              ٣٢      
.              ، :  ،       : 
   
 
         ،          ٣٤،    ،       ،   
         ٢٢١
٣٩  ٣٨
   ٣٦  ٣٥   
 ‹›        
 [
  ٤٠:٩ ] ٣٧‹   ›  ‹› :     
  
     ٤٠      
.     

           

     ٤٣            ٤٢      ٤١             
                         ٢٢٢
                          

.[   ‹   – ١١٠:٩ ]
       ٢٢ .         :         

  ، + :      : ٢١ .  ، : ٢٠
  
  
: ٢٤ .    ‫(؛‬)    ،  :  
      ، :  ٢٣ .  ()
 
 
  :[    …    ] ٢٧ .    : ٢٦ .   
     :[     ] ٢٥ . 
               
  ٣١ .     : ٣٠ .          
+ :          + : ٢٩ .  :    ٢٨ .  
  ‫ ؛‬ : ٣٥ .      
  :[     ] ٣٤ .   :  ٣٣ .   : ٣٢ .   
            
    
  :   ٣٧ . :   ٣٦ .      
:  ٣٩ .   :   ٣٨ .     
 
         
.  :  ٤٣ .  : ٤٢ .   : ٤١ .(‫ )؟‬   : ‫؛‬    :  ٤٠ . 

 
  
 
 
 
 
 

& ,-

!%$#" '( )*+ ٥٨
q

Cd2e Å3 ;23<=>
          
:             ،    
 
   ،      :      ٢١٣
 
      – ١١٧:٩ ] ٣            ٢         ١   
 
      
    ‹   ›      ‹ ›     

.[     
  ‹
      
     ٤     
.       ٥      :      ،    
 ٢١٤
 
        
       :  ٨       ،   ٧،‹›   ٦‹  ›      ٢١٥
              
  :   [   ‹   – ١١٨:٩ ] ٩           :   

 
  
.             

  
.       ١٠   
    ،       ٢١٦
    
         :  ١٣       ١٢    ١١،        ،      ٢١٧

                    ١٤    
         :  ،  :  ‫؟‬          :  

    ١٥     

         ،‹  
١٦  ›   

  [ ١١٨:٩ ]      

     

      ١٩   ١٨      ١٧  
.          
        ،  :     
  

               ،   :    

  ‫؛‬      ٢ .( )          :[    ] ١
  ‫؛‬           :[  
        
:  :
  ٥ .
     ] ٤ .    :    ٣ .   
: ١٠ .  : ٩ . :    ٨ .  :  
     ٧ .  :    ٦ . 
 
         
: ١٥ .  : ١٤ .   : 
   ‫؛‬     ١٣ . : ١٢ .  : ١١ . 
 
            ‫؛‬         ‫؛‬
: ١٧ .   + : ١٦ .      
  
  
. : ١٩ .  : ١٨ .
 


٥٧

                                     
                                     ٢١٢
      
                            
،       [      ‹     – ٧٠:٨ ]            
 
  
          
٢١ 
‹› ٢٠   :  ،   ١٩   ١٨ ١٧  ١٦     ١٥     
    
   ٢٥ 
        ٢٤:            ٢٣  ٢٢  ‫؟‬ 
  
 
                             ٢٦ 

   :        
              ‹ ›
        
   
.[ ١٢٨:٩ ]   
     
: ١٨ .       ،
     
   : ١٧ .     ١٦ . : ١٥
  
  ٢٢ .  :      
   : ١٩ .
:      ٢١ .  : ٢٠ .  +  :     ، 
  ٢٦ .        : ٢٥ .    ٢٤ .   :  ٢٣ . 
   
   : ‫؛‬        

.    

& ,-

!%$#" '( )*+ ٥٦
-F J
f¢ : e GHI ;23<=>
  
    :                         ١   
        ،   ،   ،   ، ٢٠٧
           
            
 
.[ ١:٨ ]       ٣:              ٢

      
:            ،      ،         ،
٤         ٢٠٨
    
                        

.[ ١:٨ ]          :        

          
        :          ،    ،    ،      ، ٢٠٩
 
                                        
                                
 
.[ ٢٧:٨ ]
    ٥    
٩
،‹› ٨  ٧  ٦‹ ›   ،   ،          ،    ٢١٠
         
        
                  ، 
      ،  
               ١٠   
.[    ‹     – ٢٥:٨ ]           
  
          
  :    
     :       ١١،       ،  ٢١١
   
              
     
    
              :           :       
١٢

١٤    
            ١٣                  
                      ،    

.[  ‹   – ١:٨ ]
    
    :[            ] ٤ . : ٣ .   :    ٢ .    : ١

  
    
    
:   ٦ .  :      ‫؛‬  : ‫؛‬  :   ،  : ٥ . 
 
‫؛‬  : ١٠ . :    ٩ .     
 
    :      : ٧ .
 ٨ . 
    
   
  ،        
 ١٢ .    : ‫؛‬    : ١١ .    : ‫ )؟(؛‬   : 
         
. : ١٤ .  + : ١٣ .()

٥٥

       
        ٦٣      :         ،      ،       ٢٠٥

                          
     :  [ ٣٣:٧ ]                  
       
       
،             ،     
 
            ٦٤    

      
       
. 
             ،    ٦٧ ٦٦            ٦٥    
  
 [               
.   :  ١٧٥:٧ ]                 ٢٠٦
 

         ٦٤
.      ] ٦٦
:[   .  : ٦٥  : 

.  .  : ٦٣
     
. : ٦٧

& ,-

!%$#" '( )*+ ٥٤
       
       :       
    ،    

           
        
     
       
 
                   
٤٤        ٤٣                    
                              
   

  
     
.[ ٥٠:٧ ]   
 
   

               
          :       ،       ٤٥،      ٢٠١

       ٤٨        ٤٧   ٤٦       
. ١٤٣:٧                  ‹ ›   
[ ]   
 
 ٤٩     
  
   
      :               ،    

          ٢٠٢
              [              
  
              
  
   

  ١٤٣:٧ ] 
  
               

٥١
.        ٥٠    
                 ٥٥   ٥٤    ٥٣         
       ٥٦          ‹ 

 ›       ٥٢  ٢٠٣
 
                  ٥٧        
   
                   
،     [ ٤٠:٧ ]         

 
.  


    [          ٥٨                  
  
     
  :   
 ١٩٩:٧ ]                    ٢٠٤


 
 
         
                           :        ،
 
 
   
  
  
                    
:                                   ٥٩:  

             
          
      :   
٦١
  
       
  [ ٤:٦٨ ]      ٦٠ 
       
             
.                     [ ٧:٥٩ ]  
٦٢

        
:  ٤٧ .  :  ٤٦ .   : ٤٥ .   :  : ٤٤ .  :
     ،  ٤٣
      
 [    ] 

  
 :      ٥٠ .   :   ٤٩ .   : ٤٨ . + : ‫؛‬  
  ٥٤ .      : ٥٣ .  :  ٥٢ .    : :[     ] ٥١ .   
: 
          
      
  ٥٩ .  :  ٥٨ .  : ٥٧ . : ٥٦ .  : ٥٥ . 
           
.   :   ٦٢ . :   ‫؛‬ :    ٦١ .  :  ٦٠ .


٥٣

     :     ١٧،            ،   
  
 
   ،   ١٩٦
                
  
.[ ١٧٢:٧ ]      
      
  ٢١،  ٢٠            ١٩،               ١٨: 
 ١٩٧
    
    ٢٣            
      ،          ٢٢  :   
      ، :       
           
.                                 
          ،       ٢٧‹  › ،   ،    ٢٦    ٢٥،   ٢٤ 
                     ١٩٨
   
٢٩        
                 ٢٨      
   

   
 
 
   
 
   

       
  
 

    
  
  
   
  :      
     
          ٣١             
.[ ٣٢:٧ ]             ٣٠          
 
 
                     ٣٣      
        ٣٢،     

                  
  ١٩٩
   ٣٦                        ٣٥      ٣٤  
           
    
    
 
  …     
    
.[ ٣٢:٧ ]
    

                     ، ٣٨    ٣٧    :  ٢٠٠
 
   
   ٤٠           ٣٩     
  :  ‫؟‬     :  ،              
 :   


        

   
            ٤٢      ٤١            
    
+ :   ٢٠ .    :         

  :[       ] ١٩ .  : ١٨ .      ١٧
   
  
 ‫؛‬     + : ٢٥ .  : ٢٤ .  : ٢٣ .  : ٢٢ .
   : ٢١ .   

    
  ٢٧ .  
   :
      )     ،  
       
:         ٢٦ .    + (    :
          
     ] ‫؛‬          
     
  
    
   :    ،   :  ٢٩ .     ٢٨ .
 
  
 
 
    
      
: ٣٢ .         ‫ ؛‬   
   ٣١ .     :[       ] ٣٠ .      :[ 
   
   
   
  
            
 ، : ٣٥ .       :    ٣٤ .     ٣٣ .  
           ٣٧ .  :  ٣٦ . 
: ٣٩ .    ٣٨ .  :    ‫؛‬  : 

    
 

.  :    ٤٢ .  :       
   ٤١ .  :   ٤٠ .
& ,-

!%$#" '( )*+ ٥٢
4X s -F J
c Q Ö GHI ;23<=>
 ٢     
     ،           ،        ،  ١     ،
       ١٩٢
                     
     ٣    
       
                 : 

      
    
       
           
 
 
 

   ‹      –   ‹   – ٤٧:٧     
    ]    

  
   
.[    

              ٤          
            ‹ ›   :             ،    
 ١٩٣
     
  
.‹…› [ ١٧٢:٧ ]   
    ٦       
    ،     ،           ،     ٥ 
      ،   ١٩٤
       ٧                       
                                 

     
                
.[         ‹ 
     – ٤٧:٧ ]           ٨ 
  

   
   
،  ١١  ١٠،        ،     ،  ٩     ،        ١٩٥
 
  

       ،          ١٣،        ،  ١٢‹ ›
١٤ 

   
         
    ١٦    ١٥                   
        
           
                  
                               
.[    ‹   – ١٧٢:٧ ]                 
      
  :[      
:  ٥ . :    ٤ . 

    
       ] ٣ .  : ٢ .  : ١
   
      :  ٦ .   :    
        ،  :    ٧ .     
      ، 

   :        : ١٠ .   : ٩ .      
:  ‫ ؛‬
   ،          
      : ٨ .
 
  ‫ ؛‬  : ١٢ .()    ، :      : ‫؛‬  
: ١٣ .  :    
 
     ١١ . 
     
   
               
  ،   :      ،    : ١٥ .   : ‫؛‬   : ‫؛‬   : ١٤ .
    
.    : ١٦ .
    :  :[    ] ‫(؛‬)

٥١

    ٥٧         ٥٤           :   
     ،   ٥٦  ٥٥                     ١٨٨
 
                  
      [ ٨٥-٨٤:٦ ]                 
 ٥٩ ٥٨
. ٦٠   

      
   :       ،     ٦٣‹ › ٦٢    ،        ٦١،  ١٨٩
   
      

              ٦٥    ٦٤
   
   
 
 
 
  
  
                       
                 
     ٦٩   ٦٨:      ٦٧   
     ٦٦   
    
         
                    
            [ ١٥١:٦ ]          
    
      

     ٧٠                     
   [ ١٥٣:٦ ]                     
  
  ٧٢    ٧١  
 :       
.             
        
    :             :          ،  ١٩٠
                         
   [      
    ‹   – ٣١:٤٣ ]                  :
 
           ٧٣       
.[  ‹   – ١٢٤:٦ ] ٧٤      
      
  
                  
                          ،   ٧٥  
 ١٩١
    
          ٧٦        
                      :  [ ١٩:٦ ]         
  
         
.                       

                ٥٤
: ٥٧ .  :  ٥٦ .  : ٥٥ .  : ،    ، : 
  
  
:    ٦٣ .  :  ٦٢ .    : ٦١ .   : ٦٠ .  : ٥٩ . :  ٥٨ .  

        
      
  :[     ] ٦٦ .   : ٦٥ . 
:  ٦٧ .           ٦٤ . 

      ٦٩ .  + :  ‫ ؛‬ + :
:  ٧١ .  : ٧٠ .         ٦٨ . 
    
  ،   : ٧٣ .(  )    ،  :
:       
 
  ‫ ؛‬  :  ٧٢ .  
       
    
 

      
  

.    ٧٦ . :    ، :  ٧٥ .   : ٧٤ . 
    

 
& ,-

!%$#" '( )*+ ٥٠
           
   ،       :                   
     ١٨٤
  

   ٤٠
     ‹
 ٣٩    [ ٤٥:٦ ] ٣٨           
٤١
.     ›        
  ٤٤     
        :       ،    ٤٣‹  ›   ،   ٤٢  
 ١٨٥
  
          ٤٥                      
                    :  
         
             :   [         – ١٧٢:٧ ]           
           ‹         
          
.     
         ٤٦         
 
               
        :                           ١٨٦
       ٤٧                
         [ ٢٤:٣٧ ]           ،  
   
         
         
              [ ٧٧:٣ ]           ٤٨…    
    
     ٥٠                   
                    :
٤٩
   
.             ،   ٥١‹ ›

     
:  ٥٢             
               ١٨٧
 
     ٥٣           
.      ‹   ›   ، :  ‫؟‬        ،[ ٧٦:٦ ]    
 
     ٣٩ .       :[   …  

  ] ٤١ .   : ٤٠ .      
        ] ٣٨
  

: ٤٥ .   : ٤٤ .         ‫ ؛‬  : ٤٣ .   : ٤٢ .(‫ )؟‬      : :[   
        
              
‫؛‬  :  ٤٩ .     :    ٤٨ . :    ٤٧ .   : ٤٦ .   
 
: ٥٣ .     :    ٥٢ .   :       

       ٥١ . :   ٥٠ . :
   ‫ ؛‬  
.        ‫؛‬   :  

٤٩

         ٢٠            
   ٢١      :            ،     ،    ١٧٩
   
   
.[       ‹     – ١٥٨:٦ ]

    ٢٤        
            ٢٣   :        ٢٢  ،    ١٨٠
        
 ٢٦  ٢٥  
 ›  ،

 
 [ ٣٣:٦ ]   
             
  ‹  
       :     
  

 
. ٢٧‹  ›     

    ٢٨         
 
  
 :  
         ،      ،       ، 
    ١٨١
                     
  ٢٩    ،   :                       
 
    ٣٢           ٣٠    
٣٣
.           ،[ ٣٣:٦ ] ٣١        
   
  ،  
           
  :            :         ،    ،     ١٨٢
                      
          :  [ ١١٥:٦ ]      
،               
 
   
 
.    ٣٦  ٣٥،  ٣٤   : 
                
            :          ،      ،    ١٨٣
      
       
           
.[ ٤٥:٦ ]     
٣٧

   
 
   
    


      ٢١ .(‫ )؟‬  :     
:[      ] ٢٣ .     ٢٢ .    :      ‫؛‬     ٢٠
    
               
       ،  : ٢٦ .   :   ٢٥ .  : ٢٤ .   : 

 
       :    ٢٧ .(  )    ،   : ،  
‫؛‬  : ‫؛‬       : ٢٨ .      
  
         
: ٣١ .    : :[ 
   ] ٣٠ . 
   
 : ٢٩ .   : ‫؛‬ 
 :     ،   :
  
      
        
  [    …  ] ‫؛‬   
 
  ٣٢ .   ‫؛‬    +       :    
         
    :[     ] ٣٥ .     :[   ] ٣٤ . :   :[    ] ٣٣ .  
            
 :[    …  ] ٣٧ .      ‫؛‬     ٣٦ .       ،

.     

& ,-

!%$#" '( )*+ ٤٨
Ä :no -FGHIJ ; 3<=>

2
   
           ،   
   
   ، 
      ١ 
  ،  ‹ › ١٧٤
 
                        
.[   ‹   – ١٥٨:٦ ]    ٣ ٢            :  : 
             
 
                ، ٥     
 
 
           ٤: 
 ١٧٥
        
      

 

                  
        
.    :  [ ٥٤:٧ ]                   
   [ ١٤١:٦ ]                
      
              ،     ١٧٦
   
  
١٢
                       ٧     ٦‹  ›
 ١١ ١٠ ٩    ٨ 
    
١٣  
.    
          
         ،     ،    ١٤     ،        ،  ١٧٧
   

        
    ١٥       
.[ ٢٣:٦ ]    
                   

 
     
         ، ١٧       ،    ،     ،    ١٦‹   ›
 ١٧٨
    ١٩    ١٨   
.    :  
 
 
:  ٥ .     :          
    ٤ . : ٣ . :   ٢ . :   ‫؛‬  : ١

 ‫؛‬    : ٧ .     : 
 ] ٩ .    :   ٨ .     : 
      ٦ .   

 
 ‫؛‬    ١٠ .      
:     : ١٢ . : ١١ .  : 
    :[   
 
           ،()   :     
  ١٤ .   +    
   :      ،   : ١٣ . 


   ١٦ .        ١٥ .       ‫ ؛‬ 
    ١٧ .    : 

    
     
.  :    ١٩ .      ١٨ . 
 


٤٧

                ٣٧          ١٧١
                ،     ،    ،  

            
  
.   :  [ ٤٥:٥ ]            
       

         ،     ،  ٣٩      ،   ٣٨   ١٧٢
 ،  ،                  
                  ٤١             ٤٠ 
       
      :     ،    

                        
[
، ٥:٥  ]                  :  ، :    
      
 
  ٤٣  [            ٤٢     
 ،  : 

 
   . ١٠:٦٠ ] 
       
   
     
              
  
        
 
               
          
       :  [ ٢١:٥ ]                    
       
                
    :  [ ١٠٦:٥ ]                       .   

          

.            

                  

                ٤٤             ١٧٣
   
     ٤٦    ٤٥                        
٤٧  
[ ٣٢:٥ ]                  
                   
 

  ٤٩   
     ٤٨            :   
  
 :               : ،      
٥٣
.        ٥٢   ٥١:  ،    ٥٠          
 
              
:  ٤٢ .  : ٤١ .   : ٤٠ .   : ٣٩ .   : ٣٨ .   :[      ] ٣٧

   
         
   [      ]    
 
    …    ٤٥ . :   ٤٤ . : ٤٣ .
: ٤٦ .      :      

      [    ]   :[  … 
    
 
   
 ٤٩ .  : :    ٤٨ .       ] ٤٧ .
     ‫؛‬  +   ()    ،    
+ :  ٥٢ .  : ٥١ .  : ٥٠ .  : 
      
.    ٥٣ .  
    
 
& ,-

!%$#" '( )*+ ٤٦
        
             ،     ،      ،     ١٧   ١٦٦

         

         ١٨  
   :  [     ‹     – ٨٩:٥ ] ١٩              
  
         
         
 ،  ، 
 
   
  

   
   
 
           
             
     
. ٢٠
      
    
 
     ،       ،            ،        ،

         ١٦٧
            
     ٢٢   :   [   ‹   – ٩٥:٥ ]       ٢١            

    

.    
     ٢٤  
   ،            ،    ،      ٢٣،     ١٦٨
 
         ٢٧   
       ٢٦ ٢٥  

        ‹ ›   :  :      ‹› ،
 
                    
.[ ١١٢:٥ ]  ٣١    ٣٠   ٢٩       ٢٨‹   ›
 
      
:  :      
     ،       ،    ،     ،  ٣٢   ١٦٩
  
  
    
                  
 [ ١١٢:٥ ]      ، :  ،        
٣٣

.   ٣٤‹›
                   
       ٣٦         
   ٣٥        

         
  ١٧٠

.        [ ٣١:٥ ]        
     

  ٢٠ .   ١٩ .  :      :[     ] ١٨ .  : ١٧
:    :     ‫؛‬   

         
 
:   ٢٢ .   
     
   ،  :    ٢١ .  +   :     ، 
 
    
  ٢٥ .       
        
: 
      : ‫؛‬   :  ،
  : ٢٤ . :  ٢٣ .  
 
 ٢٩ .   :            ٢٦ .  
:     ٢٨ . :    ٢٧ .  :    ،  : 
    :[   ] ٣٣ .   : ٣٢ .  : 
 ٣١ .   : ٣٠ . 
.  :     
    
  [   ]  
     

.  : ٣٦ . : :   ٣٥ . :   ٣٤ 
 

٤٥

-e >
; ³d ;23<=
         ٢،      ١ R*Ês _¡ - Ò (^LD ØL -

                 Q 23 E :qÙÚ 1Ûs2_3 ¡ f¢ £4X ١٦٢
 
                             
              :                    

              
        ٣  
 
    
       ،     
٤  
  
  
                    

      ٨  › 
    ٧   ٦       ٥            
  
        ‹
٩
                

 
.[ ١:٥ ]     

                     
                                    ١٦٣
                   
  
                   
.[     ‹      – ٦:٥ ]                     
    
        ١٠       
           ،            ،     ،  ١٦٤
   
 
   
     
        ١٢    ١١               
.[ ١٠١:٥ ]                        
    
          
                    ،    
     ،  ١٣   ١٦٥

١٦  
 
 
        
        ١٤                    
 ‹ ›               
  
        ١٥
               

.[     ‹    – ٦٧:٥ ]
    ٤ . : ٣ .    :   

:[        ] ٥ .
      :
       ٢ . :  ١


             
  ،   :  ‫؛‬      : ٧ .    :[   …    ] ٦ .  
+ : ٩ .       ‫؛‬    ‫ ؛‬  : ٨ .()     ،   : 
            
  
   
  [    ]
  :     ١٢ .

    : ١١ .        :[      ] ١٠ .        

           
      
 
     
: ١٣ .   ‫؛‬  ()    ،      
  + :        ، 
  
  ١٦ .   :        [
‫؛‬  :      ١٥ .       ‫؛‬     :    ] ١٤ . 
     
   ،  :
.  :
& ,-

!%$#" '( )*+ ٤٤
    
              :      
     ،      ١٦٠
  
       
:             ١٠٩  ،           ١٠٨: 
  
       
                 ١١١    ١١٠        ،
    
     ١١٥  ١١٤       
        ،   ‹›  
١١٣
     ١١٢        

       ١١٧            ١١٦   
.[ ١١٧:٤ ]                    
   
 ١٢٠          
     :  [ ١٠٨:٤ ]         ١١٩       ١١٨   ١٦١

    
      
   
.  
 ‫؛‬  :  ١١٢ .   : ١١١ .   : ١١٠ .(‫ )؟‬  :

 
١٠٩ .  :
 
١٠٨
     
           
 
:   ١١٥ .      ‫؛‬ :   ١١٤ .  : ١١٣ . +   :
    
   
       
: ١١٩ .   : ١١٨ .  : ‫؛‬  :  ١١٧ .  :   ١١٦ . 
 
.    ١٢٠ .(‫ )؟‬ 
    
   

٤٣

٩٣              ٩١    ٩٠   ٨٩      ٨٨      
    ٩٢ 
     
                 ١٥٦
 
.[ ١٣٥:٤ ]
   ٩٤           
      ،      ،       ،     ،  ١٥٧
        ٩٦                    :   ٩٥  
             ‹ ›



         ٩٨     [ ]                ٩٧      
  .    :  ٨:٤             
   
١٠٠
.   ٩٩‹     › :     

    
     ،     ،          ،   ١٥٨
:         
  


.        ،   

  

     ،  ١٠٣‹ › ١٠٢،‹ ›   ،    ،     ،  ١٠١   ١٥٩

١٠٤                                 
‹    ›    
                         
  
  
 

 ‹…› ١٠٦‹    ›   
 


   ١٠٥‹  › [ ١٥:٤ ]     
  

     

١٠٧
.     

  ٩٢   ٩١ . :      ‫؛‬   : ٨٩ . :  ٨٨

 .          ٩٠ . :    
  ‫ ؛‬  
      :[  
  ، 
  : ٩٣ .       :     :     ،      … ] ‫؛‬  
             
  
 ] ٩٦ .   :   ‫؛‬   : ٩٥ . : ٩٤ . 
    ،   : 
 :
 ٩٨ .   :      
      
:     ‫؛‬  :    ٩٧ .( )    ،   : :[ 
       ٩٩ .  
  ،  :  ١٠٠ .      

  ‫؛‬ 
‹
   : :  ›   
‫؛‬ 
        
   ، : ١٠٣ . :    ١٠٢ .   : ١٠١ .   :  
 :
        
  ‫ ؛‬   : ١٠٦ .   :     :    
:            ١٠٥ . 
    ١٠٤ . :  

.()    ،  :      ١٠٧ .  
  
& ,-

!%$#" '( )*+ ٤٢
      
:           :  ٧٠          ،        ، ١٥٢
  
      ٧٢                                 ٧١     
                       

          
.[   ‹  – ٤٢:٤ ]         
      


  
  
 
   :           ،    ،      ، ١٥٣
            ٧٣          
.   ‹  – ٩٤:٤  
[     ]   
    
              
  
  
              
  
                             ١٥٤
   
           ٧٧   ٧٦              ٧٤    
              
 ٧٥    
                 
    
        [     ٧٩     ٧٨   

 ٧٧:٤ ]          
.
                     
 
    ٨١        :     ٨٠،        ،    
 
       ١٥٥
   ٨٥  ٨٤     
  

    

 ‹   ›         ٨٣  :  ٨٢‹ 
   ›  
       
  ٨٧                       ٨٦  
                ، :  ،    
     
                                      
                           
          

  [         
.         ‹  – ٦٩:٤ ]
    
.  :    ‫ (؛‬ )    ،  :      ،      ٧١ .   : ٧٠
     
 ٧٥ .        ٧٤ .   : ٧٣ .   :   ٧٢
:   :
      ،    :
    
      ‫(؛‬)    ،       
 ٧٨ . : ٧٧ .   :           ٧٦ .   


                                         
 ] ٧٩ .      
       
           
       :  

        
      
 :  ‫؛‬ 
،   : :  
 ‹ ›
   ٨٢ .      ٨١ .  : ٨٠ . 

 

  : :[ 
  ٨٥ .     :    ٨٤ .   :    ٨٣ . +          
: 
         :    
       
.         : ٨٧ .(  : )  :     ٨٦ . 
  
 
 
          
 
  
 

٤١

 
           ،          ،          ،       
 ١٤٦
    
   ٦٠   ٥٩                          ٥٨    
   …                     
 [   
.       ٧٩:٤ ] ٦١
   
       ٦٤  ،    ،      ٦٣      ٦٢،        ١٤٧
        
      ٦٥                 
٥٩:٤ ]                          : 

  [    
.             ‹     –

           
،    ،٦٦         ،       ،       ،
     ١٤٨
       
                ٦٨    
٦٧  



   
  
 
      
      
 
   
 : 
   
 
    
 

 

     
  
         
          
.[ ٢٤:٤ ]           

.          ،       ١٤٩
 
  :                    

          :         ،    ،   ١٥٠
                   ٦٩       
                                  
   
    
[ ]
. ١٦٦:٤     

         
    :              ،       ،        ،
      ١٥١
                              
         
 
         :       :       
  
    
   
.[     ‹     –       ‹       – ١٦٣:٤ ]     
 
                  
    … ] ٥٨
  ٦١ .  :   ٦٠ .   :    ٥٩ .   :[ 
             ] ٦٢ .  
  :[    ] ٦٤ . :  :[  … ] ٦٣ .    :[  

  

           [    ]     ٦٥ . 
،
     : 
 ٦٧ .   + :   ٦٦ .    + :  
 
             
   

.   ٦٩ .  :   ٦٨ .  :   ‫(؛‬





)   


& ,-

!%$#" '( )*+ ٤٠
                ،    
    :            :           ،    ١٤٢
        
                                       
                                 
  
                          
  
       [ ]  
  
 

       
      
 :  
   
 

  

 ٥٤:٤ 
      

      

.  ٣٩،      ٣٨    ، 
  ٣٧‹    › ٣٦     

٤١    
 
       ، 
٤٠    
  
   
    ،     

    ، 
        
 ١٤٣
     
           ٤٤      ٤٣      
  
             
   
  :  ٤٢             ، 
           
        ٤٥                     
 ‹    – ٦٥:٤ ]         
     
            
  

 
.[      ‹       –   


    
.         ،      ،    ،     ،        ١٤٤
  
 ٥٢      ٥١   ٥٠  ٤٩  

                   ٤٨ 
    ٤٧      ٤٦  ١٤٥


                     ٥٤ 
      ،   ٥٣   
          :         
  

           ٥٧     ٥٦              ٥٥              

              ‹›     
       
         
 
 
.[     … ‹  – ٦٣:٤ ]       
  
  :[          ] ‫ ؛‬      :  

 ‹   ›        :     ٣٧ .  :   ٣٦ ‹ 
›
  ٤٢ .   + : ٤١ .   : ٣٩ . 

 : ٣٨ .  
     : ٤٠ .  
 
. :   ٤٥ . : ٤٤ .(  )     ،     :  :[      ] ٤٣ .  
        
      

        
  
:     ،  : ٤٩ .
  :  ٤٨ .   : ٤٧ .  
     :   ٤٦
 
          
  ‫ ؛‬  
:    ٥١ . :   ، : ‫؛‬ :  ٥٠ .  : 
     
 ٥٣ .               : ‫؛‬   : ٥٢ .
:  
   :    ‫؛‬ : ،     ، 

        ‫؛‬ : 
   ٥٥ .  
 
  :   ٥٤ .  :      ،  
               
             

 


.   :  ‫؛‬ : ٥٧ .  

 
  : ‫ )؟(؛‬ 
   : ٥٦ .   
 
  
  

٣٩

                        ٢٣            
           
              
    :    ١٣٦
      
.[ ١٧٤:٤ ]
                         ٢٥     ٢٤  
          
   
               ‹ › :   
   ١٣٧

                          
  – ٦٥:٤ ]  ٢٧          ٢٦       
 
   
      
.[     ‹    –      ‹    


    
،    ،     ،        ،      ٢٨،        ،     
 ١٣٨
    
                                  
               :         ،      

                                 

.[ ١٦٨:٤ ]                     
    
 
          ٢٩                       
                               :    ١٣٩
                
  ٣٠            
.[ ١٧٠:٤ ]            
  
         ٣٢         ٣١ 
     
    
    

 

  
    

        ،    
 ،      
 
  ، 
   


 ١٤٠
                                 
    ٣٣                            
      
                                            
   
                          
 
 
 
.[         ‹   –  ‹  – ٦٦:٤ ]
  
         
        
     
   
   
 ٣٥              
     
      
      
          ٣٤ :    ١٤١
          
    ‹     – ٦٥:٤ ]

.[  
 
:    ٢٤ .    

  ‫(؛‬)     ، 
  
       
   : [   … ] ٢٣
    
: ٢٨ .    ٢٧ .   + :  ٢٦ .   : :[   ] ٢٥ .
    
             

     [     
     ، 

‫؛‬       :     ] ٢٩ .  +   :     ،  :  
    
  ٣٤ .       :  ٣٠ .     
     ٣٣ .    ٣٢ .  : ٣١ .      

.   :   ٣٥ .   
   
& ,-

!%$#" '( )*+ ٣٨

MN u
;23<=>
     ١               
         ٢،    

 
 
         ،     ،  ١٣٢
                         
                   
٣              : 
  
   ٥                     ٤  
      
                
   
                     :          
 
       
                     ٦        
     ‹        – ٥٩:٤ ]                 
    
     
٧
.     [     ‹   –       

   [ ١٧٤ ،١٧٠ ،١:٤ ]              
. 
               ١٣٣
                         ٨ 
        
                       
 ١٣٤

 ١٥   ١٤    ١٣  ١٢       ١٠     ٩   
   
        ١١  
        :  [ ٩:٤ ]      
       
    ،         
.         
 
١٩     
     
    ،    ،   ،    ١٨    ،  ١٧   ١٦  ،  ١٣٥
  
      
                   :         
  
            ٢٢            ٢١           ٢٠   
               
                   
   
 
.[    ‹   – ٤٧:٤ ]
  ٣ .      ٢ .   :

 :    : ‫ ؛‬
 : 
: ٤ . 
 
   ، 
   

     ١
       
.  : ٧ .   :   :[     ] ٦ .    :  
  ،    : ٥ .(‫ )؟‬  
    
  :   ‫ ؛‬      
:  ١٢ .    : ١١ .  : ١٠ . :   ٩ . :   ٨
    
.     + :    ‫؛‬     + : ١٥ .    : ١٤ .
       : ١٣ . 
    

 
 ‫ ؛‬ :     ‫ ؛‬      
. :       ، : ١٨ .  : ١٧ .           ١٦
  
       
. : ٢٢ .  : ٢١ .    ٢٠ .    : ‫؛‬  : ١٩
  

٣٧

   
١٥٥     ،  ١٥٣   ١٣٠
:            ،   ١٥٤     ،    ،
 
        ١٥٦  
١٥٧
.   [  ‹  –     – ٣١:٤٧ ]  
   ‹      
      
                                      
                         ١٥٨  ١٣١
 
     ١٦٢ ١٦١   
    ١٥٩      
    : ،          :        :  [ ١٤٠:٣ ]
١٦٣ ١٦٠

   ١٦٦        
.                           :  ١٦٤‫؟‬  
  ١٦٧ ١٦٥
 
          ١٥٣
  :[    …   ] ١٥٥ .  : ١٥٤ .    ‫؛‬     
  ١٥٨ .            
    :    ١٥٦ .
:          :    ١٥٧ .  
     ١٥٩ . 
:  ‫؛‬    :    ،    : ١٦١ .  :  ‫؛‬   : ١٦٠ .   
 
         
  
 
 
 
   
  
  

(٢  ٧ )     : ١٦٢ .(‫ )؟‬+  :    ،   : ‫؛‬    
     

     


    
       ‫؛‬١٢  ١١   
 : ‫؛‬٥   ١٤    (٧   ٨ )       :      
  
          
: ١٦٣ . + : ‫(؛‬

   )  + :  ‫؛‬٤  ١٠     (٤  ٦  )   
  
:    ،    : ١٦٥ .  
  :[  …   ] ١٦٤ .    :   
          ،   
    
.    :    ،   : ١٦٧ .         :[        ] ١٦٦ .   
       
& ,-

!%$#" '( )*+ ٣٦
                   ١٣٩                 
  – ١٢٨:٣ ]                        
      ١٤٠            
                [   ‹   –     ‹  
                       ١٤١ 
    :      [ ٧:٥٩ ]              :
  
                                          
       [ ]   
                
        ٨٠:٤    
.[ ٤٨:٤٢ ]
                               
  – ١٨١:٣ ]                          
 ١٢٦
    
   
        
       
                   :  [  ‹
 
١٤٢
.‹ ›

                      
        :  ١٤٣                    ١٢٧
 [ ٢٠٠:٣ ]           ١٤٥    ١٤٤   

                       
 
 
.     ١٤٦     : 

    ١٤٨    

            ،       ،     ١٤٧،  
 ١٢٨

      ١٤٩               : 

         :     ‫ ؟‬           
  
     
        ١٥٠   
.          ١٥٢  ١٥١    ،      [ ١٤٤:٣ ]
        
‹   – ٨٤:٣ ]       :            ،       ١٢٩
      [  
.         
  
‫؛‬         ١٤٢ .  :      ١٤١ .       ١٤٠ .   :  ١٣٩
             
    
 ] ١٤٦ . : ١٤٥ .    
  
   : ١٤٤ .   ١٤٣ .         
  
  
       
   :  

 
    ١٤٨ . 
  
   
 :  ١٤٧ .   : ‫؛‬   : ‫؛‬  : :[   
 
    
،   :
     ،  :
 ‫؛‬   :  ١٥١ .   : ١٥٠ .   : ١٤٩ . (‫ )؟‬  +
 
 
               
.  
 
 :  ١٥٢ .( ) 
  ،  :   ،()   


٣٥

       ١١٨ 
         
    
           :                 :   
           
  :  ،
          ١١٩    [ ٩٧:٣ ]     
 
  
.           
 
١٢٣          
،‹›        ١٢٢،       ١٢١،            ،  ١٢٠   ١٢٣
 

  ١٢٥    ١٢٤                  
                      
   
           
           ١٢٦       
       [ ٤٤:٣ ]             [ ٤٣:٣ ]    
  
                    ١٢٧
          ١٢٨…          
  ‹   ›
      
  
 
 

   
 
  
 
      ١٣١            
  ،           :  ١٣٠‫؟‬    ١٢٩:‹ › [ ٤٥:٣ ]
  
     ١٣٤               ١٣٣               ١٣٢     

                ‹ ›
    
             
. ٣٧:٣            
[ ]     
         
                   ،    
   
   ،     ١٢٤

              
[      ] ١٣٥    
     ‹       – ٥٥:٣        
 

.       

    
                                ١٣٦:  ١٢٥
                 
       ١٣٨  
 
  ،               ،  ١٣٧  ،   : 

       
    
      : ١٢١ . : ١٢٠ . 
‫؛‬  :   : ١١٩ . :    ١١٨
     ، 
    
       
  ١٢٥ . 
  :  ١٢٤ .
 
:    ١٢٣ .  : ١٢٢ .    
   : 
         
   
         

   ‫؛‬ :    ١٢٧ . :    ١٢٦ .      ‫(؛‬)    ،
  ١٣١ .   :             
: 
    ١٣٠ .  :    ١٢٩ .  :    ١٢٨ .  
  ‫ ؛‬      : ١٣٤ .      : 
   ١٣٢ .  +

: 
  
 ١٣٥ .
   : ١٣٣ . 
        ١٣٧ .  : ١٣٦ . 
    
، :      ،  :  ١٣٨ .     
)    
.(  
& ,-

!%$#" '( )*+ ٣٤
   
       ٩٧     
                ،      ،      ١١٩
      ٩٩       ٩٨       
١٠٠
.       [  ‹  – ٩٢:٣ ]   
        
   
   :            :            ،    
 
          ١٢٠
١٠٣                               

‫؟‬    ١٠٢          ١٠١                  

            
١٠٧
       ١٠٦‹ ›   ١٠٥  ،   
   :  ١٠٤، : 
  
  ١٠٨        
   :‹› ،            ‫ ؟‬        
  
             ١٠٩  
  ‹› ،            :  ،     
١١١ ١١٠   
                  
١١٢     
                           
 

.[ ١٠٢:٣ ] ١١٣    

         ،             ،   ١١٤    ،         ١٢١
              

  
        
                   
     :            : 
            
    

:  [ ٩٧:٣ ] 
 
   :  ،              
    : 

    
             
.              
١١٥
   
              
 
    
  ١١٧            ١١٦    
        
 
                            ١٢٢
     :  ‫ ؛‬   
  : ٩٨ .        :[   …  ] ٩٧
‫؛‬     ١٠٠ .    : ٩٩ .   
  
  ]   
      
 ١٠٤ .   :     ١٠٣ .   ١٠٢ . : ١٠١ .  :  
:   ١٠٥ .       ‫؛‬
     
 +     ،  
       
 : [   
 
 
          
 
          
: ‫؛‬   : ‫ ؛‬  : ١٠٧ .      ‫؛‬     ١٠٦ . 
 
    
  
   
  
   
  
      ١١٠ .  :  ١٠٩ .         ‫ ؛‬ : 
:  ‫؛‬
              ١٠٨ .
    ١١٢ .         ‫ ؛‬ :       
:              ١١١ .( )  
       

    

 

 

:   ‫؛‬    ١١٤ .    ‫؛‬       

‹ ›
 :[   …  ] ١١٣ .  

   
.  : ١١٧ .  :  ‫؛‬  : ‫؛‬  : ‫؛‬     ١١٦ .    :  ١١٥ .


٣٣

         
٧٢
                          :   ٧١‫؟‬    
   

              
٧٦           ٧٥ 
              ،       ٧٤ ٧٣
      
     
 
    ٧٩   ٧٨         ٧٧       
       
.     [ ٨١:٣ ]       
 
 
  

 ٨٠       ،                  ١١٦
   ،       
٨١ 

                
  
٨٢
…                                 
                  
              ٨٣    
 – ٨١:٣ ]       ٨٤            
 
 
   ٨٧      ٨٦     ٨٥          
     
 
          :   [    ‹ 
  

   ٨٩        
 ٨٨    ،    

                   
   
.         ٩٠  

      ٩١       
       ١١٧
[
. ٨١:٣  ]  
 
      ‹ › :    
 
 

   
         
٩٢
                   
 :  ،        ١١٨
               
        ٩٤ :  [ ١٠٣:٣ ] ٩٣‹          
  ›
   
   
    
٩٦
.          ٩٥‹ ›
 
 ، : ٧٣ .    ]

:    :
      ،  ٧٢ .   
    :[ 
   …  ٧١

      
          ‫؛‬
،  : ٧٧ .  : ٧٦ .   :  ٧٥ .  : ٧٤ . :      ، 
     
       
        

،  : ٧٩ .    :   ٧٨ .   :     ،    : ‫ ) (؛‬   ،    
   :
         
          
     ‫؛‬   : ‫؛‬  :    
:  ٨١ .   :     ٨٠ .  :
                     
        
: ٨٥ . : ٨٤ .   : ٨٣ .          :    ٨٢ . 
      
   : ٨٨ .  : ٨٧ . : ٨٦ .  : ‫؛‬
: ٩٠ .    : ‫؛‬  : ٨٩ .        
  :   …
   

   ‹ › 
  
    ٩٣ .     :    ٩٢ . :    ٩١ . 



   
  

  ،      :[ 
    …  ] ٩٦ .  : ٩٥ .  : ‫ ؛‬ : ٩٤ .   
  
        :  
.       ،    
& ,-

!%$#" '( )*+ ٣٢
        :         ،  ٤٨      ،  ١١٣
  
          
       ‹ ›  

              
              [ ١٨٥:٣ ]    :        

       ٥٠   ٤٩       
         ،                   ،     
           ٥١  
        
.                 
        ٥٢ 
 
 :  :       ،       
   ،‹  ›      ،    ١١٤
٥٣
      
      
        
              :          ٥٤            
 
      
   
                   ٥٦:  ،     ٥٥:  ‫؟‬ 

                ٥٨            
                  :         ٥٧

          
              :  ٥٩  [ ١١٠:٣ ]           
   
      ٦٢    ٦١  ٦٠   
.                       ،     

 ٦٧         ٦٦  ٦٥  ٦٤   ٦٣‹  ›   ،  
 ،       ،      ،       ١١٥

              ٦٨                       
 
    
 

            :     
 
                     ٦٩                
:                          
    
     
          
      ،      ‹  ›  
٧٠ 

      
 ،  : ٤٩ .    ٤٨
    
: ٥٢ .  : ٥١ .  : ٥٠ .  :  
      
       ،   : ٥٤ .  : 
:[   …      ] ٥٥ . : ‫؛‬  :     ٥٣ .  
       
: ٦٠ .      ٥٩ .  :  ٥٨ .      ٥٧ .       ٥٦ .    
      
  
             
‫؛‬  
 + :  ٦٤ .    :   ٦٣ . :  ٦٢ . : ٦١ .
  
  
       :  ‫؛‬١٣   ٥           : ‫ ؛‬  : ٦٥ .     : :[     
                   ]

  ٦٦ .(٧٦     ) ٨   ٥           : ‫؛‬١٢   ٦    
: ٦٧ .   :              

               
: ٦٨ .()   (    ،(‫ )؟‬ 
  )    + : ‫؛‬      ،(‫ )؟‬ 
 : 

  :    ٧٠ .  + :  
.        ‫؛‬  :  ‹
    › 
  ٦٩ . 

٣١

      
        ، ٣٤      ،        ٣٣   ،    ٣٢‹ 
      › ١٠٧
                      
   :             ٣٥            
    
       
.[ ٨٥:٣ ] ٣٦        

     ٣٧         
       :             ،    
  

  ،     
 ١٠٨
         

.[   ‹    – ١٤٠:٣ ]
                             ٣٨   
  
                         : ،        
 ١٠٩
 
  
 
 
.         :  ‹…› [ ٨٥:٢ ]   

          ٣٩ 
              ،     ،      ،     
٤٠
١١٠
                   
         
.[ ١٨٠:٣ ]               
 
           
         ،       ،       ،   ،   
٤١
١١١

       ٤٢                  
    
   – ١٨٣:٣ ]      
             :  
   
.[    ‹   

 ٤٥     
       
    ،    ،   ،        ،  ٤٤     ٤٣،  ١١٢
  

               ٤٧    
.[ ١٨٥:٣ ]               :     ٤٦ 

                    ، : 

   
  ،    ٣٤ .   ٣٣ . :    ٣٢
 : ٣٧ . 
           :   

 ،     :[  …  ] ٣٦ . : ٣٥ .      ‫(؛‬)
    
        
 ( )   ،              : ٣٨ .  : ‫؛‬
          
       
   
 :[    ] ٤٣ .  : ٤٢ .    ٤١ .    : ٤٠ . : ٣٩ .() 
   
.      ٤٧ .   :  ٤٦ .   
   : ٤٥ .   ٤٤ .   
   
       
& ,-

!%$#" '( )*+ ٣٠
       
١٨     
         ١٧  :       ،      ،     ١٠٢
 
           ١٩     
.[   ‹   – ١١٠:٣ ]       

    
      ٢٢       ٢١‹  › ،   ٢٠‹  ›        
    ، ،        ،   ١٠٣
  
       ٢٣                     
       
  
           :            ،
     
            
.[   ‹   –     ‹     – ١٢٨:٣ ]   
 
   
       
 ٢٤      :           ،         ،    
 ١٠٤
                                  
                             
   ٢٥   [
.          :   ٣٣:٣ ]
                  ٢٦ 
   
  

             :              ١٠٥
        
  :  :             ٢٧‹ › :  [  ‹  – ٣٣:٣ ]
  
.  
  
     
            ٢٨    ،          ،
 :  ٢٩   
      ١٠٦
    
                              
:                               
   
  
  
.        ٣١‹  
   › [ ٣٣:٣ ]  ٣٠ 
:   ١٩ .(  )    ،    :     


  
 ‫ ؛‬ :    ‫ ؛‬      ١٨ .  :
 
١٧
         
            
  ٢٢ .  :   ٢١ .  :   ٢٠ .()    ،  :       ، 
  
: ٢٦ .      ٢٥ .   :  ٢٤ .   :  ٢٣ .       
           :    ‫؛‬ 
: ‫؛‬    :     : ٢٩ .
  ،     
   : ٢٨ .         ٢٧ .   
      
   ‫ ؛‬    ٣١ .  : ٣٠ .    
   

   ‫ ؛‬  
          

 




    :  
     
: ‫؛‬ :      
      

  ، 
.    

٢٩

Ês ¢¶
V QR* f ;23<=>
        
       ١    :             ،         ٩٨
  
                          
                  ، :  ، :  ‫؟‬     
  

٣     
   ٢  
[ ]
. ١٨:٣          
 
    ٦    ٥،        ،    ٤    ٩٩
  
:         ،  
    

   
 
           

                          ٧ 
.‹…› [ ٧:٣ ]     ٨                

      
   
  
 ٩      
   ١٠
              ،   ،     ،    ١٠٠
                          
      ١٢   :  ،   :  ١١            
  
                    
.[ ١٢٣:٣ ] ‹ ›        
١٣
  ‫؟‬     
 
         
        :         ،    
 
    
  ،   ١٤   ١٠١
   
      
      ،      
 
            


   :       ١٥     ١٤* :  
  
          ١٦
.[ ١٢٣:٣ ]         ، 

:   ‫؛‬    :      ٢ .(  )    ،    :           
 ،  : ‫ ؛‬ : ١
  
            
                 
:   ٧ . :  ٦ .  : ٥ . : ٤ .      + :   ٣ . 

 
        
  
:    :[     ] ‫؛‬            + : ٩ .  :  ٨ . 
          
    :[     ] ١٢ .   :       
       ‫؛‬    ١١ .  :  ١٠ . 
      *   :[       ] ‫؛‬   : ١٣ . 
:   ١٤ . : ١٤ .  
 
    
 ‹ ›
       
     
. :     ،    : ‫؛‬  : ١٦ .      :[   …   ] ١٥ .
 
& ,-

!%$#" '( )*+ ٢٨
                 ١٩٥        
                   ،     ،      ،  ٩٧
  
  [ ]       ١٩٧           ١٩٦                 
  : 
 ١٨٠:٢   
          
 
   
 
       
 
             
          .            ١٩٩  ١٩٨   ، 

        

                  
         [ ١٨١:٢ ]  
    
          .                    [ ١٨٢:٢ ]
           

  ٢٠٢      ،  ٢٠١   
   ٢٠٠  
      
      
    
 

   
       
  
   



  

   
       ٢٠٤     ٢٠٣
           ٢٠٥              
    ٢٠٧      
  
  ،                    ٢٠٦      

    
                      
 :          . 
     
.              ٢٠٨‹ ›       :  ‫؟‬  :  ،    
  
    ] 
  : 
 ١٩٨ .      :  ١٩٧ .  : ١٩٦ .   : ١٩٥
: :[    ١٩٩ .      
      

‫؛‬ :  ٢٠٣ .  : ٢٠٢ .     ٢٠١ .  :   ٢٠٠ . 
 
   
  ٢٠٦ .  :   ٢٠٥ . + :  ٢٠٤ . :    ، :
.    ٢٠٨ .  : ٢٠٧ .
    
   

٢٧

                           ١٨٥     ١٨٤     
               
        ‹   ›       ٩٣
        
.[ ٢٧٥:٢ ]       

   
 
                                
         
               
 
        
 ٩٤
        
.[ ٢٦١:٢ ]
                    
 
   
  
 

  
 
  
 

    
 
  
   
 

      
 :     ٩٥
            
١٨٧
.  ١٨٦ 
     
١٩٠   ١٨٩         ،  ١٨٨  
       ‹› ،     ،   ، ٩٦
                                  
  
                           
         
         ١٩٢  ١٩١           [ ٢٤٠:٢ ]
          ،  :  ،  

  
                              
١٩٣
‹   › ٢٣٤:٢                      
   [ ]           
 
     
   

   ١٩٤   

.      
  ١٨٥ .[ ٢٦١:٢ ]                        

:     
 
  
 
         
 
  + : ١٨٤

      

          
  ١٨٦ .     
  ١٨٩ .  : ١٨٨ .  + : 
:  ١٨٧ .  :   
 
      :[    ] ١٩٠ .  


: ١٩١ .()    ،   :
  

 
 
 ‫؛‬ 
   

  
    ‹ ›
   
       
.  : ١٩٤ .  : ‫؛‬  :  ١٩٣ . : ١٩٢ .
 : ‫؛‬ 
 
& ,-

!%$#" '( )*+ ٢٦
                     
 
    
 ‹ 
 – ٩:٢ ]                    ١٦٣        ٨٩
   
         
     [     ‹      – ١٤:٢ ]      ١٦٤   [ 
   
           
           
  
  ‹           – ٢٥:٢ ]         ١٦٥             
 

                 
             ١٦٦        [    
                   …         
        

    

             [      
  – ٥٧:٢ ]    
       ‹  –     ‹     – ٢٩:٢ ]
  
           
.[  ‹  – ٦١:٢ ] ١٦٧‹ ›      [   ‹

 ١٦٩   ١٦٨  [
             

 :‹ ›    ١٧٥:٢ ]                   ٩٠
  
  
.       ١٧١  ١٧٠ 


       ١٧٣           ١٧٢      
                         

    ٩١
 
             
               :  [  ‹  – ١٨٤:٢ ]    
   
 ١٧٦ 
.          ١٧٥  ١٧٤     
 
 ١٨١  ١٨٠             
  
       :  [ ٢٦٩:٢ ] ١٧٩      ١٧٨    ١٧٧       ٩٢
 
١٨٣      ١٨٢
.            
 
            

:    ١٦٦ .  : ١٦٥ .   : ١٦٤ .  : ‫؛‬      +     ١٦٣
  

    
   
:[    … ] ١٧٠ .    :   ١٦٩ . : ١٦٨ . :   ١٦٧ .  
   
              
 ، : :[   ] ‫؛‬ :  ‫؛‬ : ،     : ١٧١ .  
   
  ١٧٣ .        :[     ] ١٧٢ .(‫ )؟‬   :   
:       ‫؛‬     
  
:  ١٧٧ . 
   : ١٧٦ .  : ١٧٥ .
   
   : ‫؛‬   :  ١٧٤ . 
 
     
      
    
    
       
  ،   :      ١٧٩ .  : ‫؛‬  :    ١٧٨ .
 
   
     ١٨١ .      ١٨٠ .()
( )  ،   : ١٨٣ . : ١٨٢ .  : 
 
.  

٢٥

     
         
                 ،  ،    ،   ٨٤
  [  ‹   – ٩٥:٥ ]       
.           ١٤٥‹ ›     

       
        ١٤٦        
           ،         
    ،    ٨٥
 
                                   : 
  
                    
     [                   ١٤٧       
 :  ٢٥٥:٢          
   ]       
           
                   ،  
       
   :  ١٤٨،               

.    
                     
       : 
           ،     ٨٦
        
                ١٤٩ 
١٥١     ١٥٠        
.         ،              

١٥٤     
     
١٥٦   ١٥٥ 
      ،   ،    ١٥٣    ،  ١٥٢     ،  ٨٧
  
       
           ١٥٨   :           ١٥٧، 

 
      ١٦٠           ١٥٩      
.[ ٢٣:٢ ]                  
       
    
                      
                 ١٦٢  ١٦١                

  ٨٨
 

          
             

  
.    :  [ ١٧٧:٢ ]              

     ،     : ‫ ؛‬    : ١٤٦ .  :      

:            ،  : ‫؛‬  :   ١٤٥
 
          
  ١٤٩ .  : ١٤٨ .  : :[     ] ١٤٧ .   : ‫؛‬  
               
  ،     : 
     ،   :   ١٥١ .  :   ١٥٠ . 
 ‫ ؛‬    ،  : ‫؛‬  :  ١٥٣ .   : ١٥٢ .(  )
:  :  ١٥٤ .  :      
        

١٥٦ .   ‫؛‬      


+ ()    ،       :[     ] ١٥٥ .   
  
         ‫؛‬        
: ١٥٩ .   : ١٥٨ .         : :[       ] ١٥٧ .  :  :
 
 
      
       
.  : ١٦٢ .    ١٦١ .     ‫؛‬    :[   ] ١٦٠ .
& ,-

!%$#" '( )*+ ٢٤
        
:           ،  ١٣١     ،       ، 
   ٧٩
   
      
    
          
                      ١٣٢  
                     
           
.[ ٢٣٨:٢ ]         ١٣٣  

   

.           ،     ،     
 ٨٠

    ١٣٥              ١٣٤           
:         ،     ،    ،   ٨١

                        ١٣٦  
                            

                           ١٣٨   ١٣٧          
                       

                       

.[ ٥٩:٢ ] ١٣٩   

  ١٤٢       ١٤١ 

  ١٤٠ 
   :            ،      ،    ٨٢
    ١٤٣                                  
                           
       
 
.[ ٢٥٥:٢ ]  
          
    :
                    ،         ،   ٨٣
 
        
.[ ٢٥٥:٢ ]        ١٤٤  
 

  
        
: ١٣٣ .()    ،   :       ،  :   ١٣٢ .  : ١٣١

:    :[   
  …   ] ١٣٥ .  : ‫؛‬  :  
  ، : ١٣٤ .  
             
 
 + ()    ،       ١٣٧ .()    ،     ١٣٦ .     
 

               ‫(؛‬٦٣     )         
      +  
   : ‫؛‬
           
                            
: ١٣٨ .(      )       
             
 
  
  
   ١٤٢ .      :  :[    ] ١٤١ . : ١٤٠ .  
    :   ١٣٩ . 
        
    
 

.  : ١٤٤ .  : ١٤٣ .   


٢٣

 
                           ١١٥   
                    :         
  
  
 [ ٢٤٠:٢ ]  
        
    ١١٦ 
.    
  
    
   
       
        ،     

   
 
       
    
  
 
  
      ، 

    ٧٤
              
 ١١٨      
 ‹ ›         
 

   [ ١٣٦ ،١٣٣:٢ ]     ١١٧   
      :  
     
  
.      

    ١٢٠      ١١٩  
   
   :          ،   ،      ،
    ٧٥
   
.‹…› [ ١٨٩:٢ ]     
   
    :      



     
          ،   ،       ،   ٧٦
                      ١٢٣    ١٢٢ ١٢١    
            
                     …  

 

  
.[  ‹  – ١٣٢:٢ ]  

       
              ،   ١٢٥  ،  ١٢٤     ،      ٧٧
      ١٢٧              ١٢٦              
                                
   
                           
.[ ١٥٩:٢ ]                    
  
             ١٢٨        
:           ‹ › :      ،    ، 
  ٧٨

     
.[ ٩٨ ،٩٧:٢ ] ١٣٠‹ ›  :  ١٢٩،

  ١١٨ .   
      
: 
   : ١١٧ .   ١١٦ .       + : ١١٥
  
  ١٢٠ .   : 
 ٥ )       : ١٢١ .    
     ١١٩ . 

   
         
  ١٠    (١٢   ٦ )     : ‫؛‬١٢  ٨     (١٣ 
         
:    ١٢٢ .(١١٥    ) ٣   ٨    (٨   ٥ )       : ‫؛‬١٧
 
       
  ١٢٧ . 
  : ١٢٦ .  
   
  : ١٢٥ .   : ١٢٤ .      :  ١٢٣ .  
            
   
:  ‫؛‬ : ،    :     
      : ١٢٩ .    ١٢٨ .     ‫؛‬
.    ‫ ؛‬  : ١٣٠ .  
    
       
& ,-

!%$#" '( )*+ ٢٢
             ٩١             


 
                  :        ٦٨
             
:  [ ٢٣٨:٢ ]           ‹…›   ٩٢   ،    


.    
  
٩٥ 
    ،     ،       ،    ،
        ٩٤،    ٩٣   
 ٦٩
                                  
                      

  
.[ ٢٣٨:٢ ]   
 
.    ٩٦      ،        :    ٧٠
   
١٠١   ١٠٠   ٩٩    
،‹›  ‹ ›   ،‹  ٩٨      › ، 
   
٩٧           ٧١

١٠٤ 
    ١٠٢ 
.    ١٠٣             
              
    ١٠٦ ١٠٥  ،                ،      ،   ٧٢
                       : 
                      
     
 
       
       ١٠٩   ١٠٨     
      :  ‫؟‬    ‹ › ١٠٧         :  [ ١٠٦:٢ ]

     
   ١١١،             ١١٠      
   
 :   ‫؟‬  
   :          

 :  
 ،    
     ١١٢        
.      :  ،       
 
  
    ١١٣ 
       ١١٤    ،          ،    ،
 ،           ،   ٧٣
     
  ،    :         :   ٩٣ .   : ٩٢ .   : ٩١
     ،   
   
  ٩٧ .   : ٩٦ .   : ٩٥ .    :  ٩٤ .(  )
      : ‫؛‬   
،        
     
 
 
: ١٠٠ . :   ٩٩ .     :     ٩٨ .  :  
 


 
   
 

     ‹

    ›
 ١٠٥ .   :  ١٠٤ .   : ١٠٣ .   : ١٠٢ .   :   
: 
            ١٠١ . 
  ١٠٨ .(‫ )؟‬        
: 
   : ١٠٧ . :   ١٠٦ .  :     ،
  :[   …   ] ١١١ .  :  ١١٠ . :  
: ١١٢ .             ١٠٩ . 
. : ١١٤ .  : ١١٣ .  
 

٢١

                          
.[ ٥٩:٢ ] ٧٦      ٧٥                
 
 
  
     ،      ٧٧،      
.     ٦٤
  

  ٨١،  ٨٠     ،   ٧٩‹ ›      ،  ٧٨      
     
         ٦٥
                  
                      ،       
   
 [            ٨٢                    
:  ١١٥:٢٠ ]           
     
               
  
.             
٨٣ 
 

      
         :            ،    ،     ٨٥،  ٨٤   ٦٦

 
٨٧                
                     ٨٦ 
                       :  
   
.[ ٢١٤:٢ ]
                       ٨٨       
  :       :      ،   ،  ٦٧

                                     ٨٩ 
                       ‫؟‬ 
         
.         ٩٠        ،    :   [ ٢٣٨:٢ ]
         
    :  ‫؛‬  :       :  ٧٥
   ‫؛‬       ٧٦ .   :      ،  +   
‫؛‬ :    ٧٩ . : 

 
  ٧٨ .  :    ، : ٧٧ .   :


 ،    :                    
        ٨١ .    :[   ] ٨٠ .     
       ٨٣ .    
       :   
   

    : :     ] ٨٢ .()  
  [  
 
   
 


     : :[      ] ٨٥ .   :           
         ،  : ‫؛‬ : ٨٤ .   
   
  :[      ] ٨٧ .  : ٨٦ .   
 ،  :       ‫؛‬ : ٨٨ .         
    
                            
‫(؛‬)  ،  :    ،(‫ )؟‬   : ‫؛‬  :        ،   :  ٨٩ .()  
 
  
.  : ٩٠ .()    ،  :
 
& ,-

!%$#" '( )*+ ٢٠
       ٤٩  
         ،     ،          ،        ،    ٥٨
 
                      ٥٠      
                           
.[ ١٠٢:٢ ]
٥٣  
                      
            ٥٢    ٥١           :   
 ٥٩
     
      ٥٦       ٥٥          ٥٤       
.[ ٢١١:٢ ]                  
 
                               
                    ٥٨  ٥٧       
  ٦٠
   
  
.[   ‹   
 –    ‹   –   ‹   – ١٤٢:٢ ]
  
             ٦١      ٦٠      ٥٩  
:         ،    ،   ،‹  ›  ،    ٦١

 ٦٤             ٦٣     ٦٢       
            ‹›               
      
٦٦       ٦٥
  
[ ]
. ٩٠:٢     …  


  
 
   
       
  :          ،         ، ٦٧‹  ›   ،      ٦٢
   
                       ٦٨         
.[ ٦:٢ ]     ٧٠       ٦٩                  
        
    
 
     ٧٣،       ،    ،     ٧٢،    ٧١   
 ٦٣
 
                        
               
     
            :  ٧٤  

   ٥٢ .                :  ٥٠ .   : ٤٩
.   :  
    ٥١ .      
     
: ٥٧ .   :    ٥٦ .  :  
    ،  : ٥٥ .   : ٥٤ .   : ٥٣

‫؛‬   :      ،     : ‫؛‬     :   ‫؛‬    : ٦٠ .   : ٥٩   : ٥٨ .  
                
+ :    ٦٣ .  :    ٦٢ .   
    :
  ‫ ؛‬  

    : ٦١ .  
  
       

           
       
‫؛‬     ٦٧ .  + :    ٦٦ . :   ٦٥ .
  
   
       
  

    
 
      : ٦٤ .

  ٧٠ .    :  ٦٩ .  : ٦٨ .()    ،    :   
+ : 
           
         :    ‫؛‬     
     + : ٧٣ . : ٧٢ .           ٧١ . 
  
    (                
     

  :   )         + : ٧٤ .   
    
                    

  
.        
 
 
 
   
 

      (    )  + : ‫ ؛‬  
    
 

 
    
    
 
   

١٩

              
:   ٣٩   ٣٨        [ ٢٠٥:٢ ] ٣٧‹      › ‹…›
 ٥٢
 
  
.             
       
  
    
  
    ٤٠                            
                            ،    ٥٣
   
 
.[ ٩١:٢ ]  
   
      ،  
         ،   ٤١  
    ،           ،
  
      

 
        ٥٤
                       
 
                          
 
                 
.[ ٢٠٥:٢ ]                
  
     
         ،    ٤٢   
             ،       ،     ٥٥
     

                                 
.[ ٢١٤:٢ ]                           
  
     ٤٤      
     :             ،       ،   ٤٣  
 ٥٦
    
  
     
     ٤٥‹   
.[ ٩٨:٢ ]   
      ›

  
     
     :          ،    ٤٧،       ،   ٤٦  
 ٥٧
 
                ٤٨           
‹   – ٢٥٧:٢                 

  ]     

.[    
          
‹ ›
:     ‫؛‬    + :    ٣٨ .      :     ٣٧
        
:  ٤٠ .  :  
   ٣٩ .        
               

  


:   :  
 ‹ 
›
   ٤٥ .  : ٤٤ . : ٤٣ . : ٤٢ . : ٤١ . 







 
   
  ،    ٤٨ .  :         
  :[     ] ٤٧ . : ٤٦ . 
    
     
 

 

     

 
    )          
.  :   ‫؛‬    + (    ،  + : 

& ,-

!%$#" '( )*+ ١٨
   
١٩
 :            ،    ،     ،   ،     ٤٨

                ٢١          ٢٠        
    
     
 
 
  
    
 
   
  
                 
 
 
 
           ٢٢       
 
     – ٢٥٥:٢ ]  ٢٣           
  
     
       
 
.[           ‹   

 
   
   
 
    – ٢٥٥:٢ ]      ٢٤   
         
          :     ٤٩

.[         ‹   
 

   
   ٢٧    ،     ،           ٢٦،‹   ›   ٢٥  
 ٥٠
    
         
    
      
   
    
                
                             
                         
     
  
٢٩
.‹          › [ ١٥٨:٢ ]     ٢٨  
  
 ٣٢   ٣١          ٣٠     
 ،  ‹ ›  ،      ،  ‹  › ،   ٥١

           ٣٥  ٣٤        
         :             ،
   ٣٣  
       
                     
                       
      
  
  
. [   ‹    – ٨٧:٢ ] ٣٦ 
     
   ‫ ؛‬    

      
 
 ٢٢ . 
     ٢١ .       : :[   …  ] ٢٠ . : ١٩
             ‫ ؛‬ 
‫؛‬ :    ،  : :[    ] ٢٣ .  :    ،  : ‫؛‬  :
    

 ٢٧ .    : ‫؛‬   
 :  ٢٦ .  : ٢٥ .      ٢٤ .  :   
  
   
‹
  ‫؛‬      :  …  ٢٩ .  ›    
   :  ‫؛‬    
 
  ٢٨ .  
 

:   ٣١ . :  
 

 
     ‹
   ، : ‫؛‬ :  ‫؛‬ : :    ٣٠ .    




›
    ٣٥ . : ٣٤ .   + :  ٣٣ .  :       ،   : ٣٢ . 
:    ‫؛‬            
 
    
 
.  : ٣٦ .




١٧

ª
>
;QÇ ;23<=
      
             ،  ١  ،          ،         ٤٤
  
    
               
.          :  [ ٢-١:٢ ]                 

            ٣           
 
  – ٢-١:٢ ]                      
٢
    
٤٥
   
.[           ‹    
   

 ،   ٦  ٥،‹ ›          ٤،       ،     ٤٦
  
١٠              ٩   ٨   ٧     
          
 
  
 
   
 :  

 
       

  
   
 
 
    
    
                           ١١        

١٢       
                           
           
             
.[ ٢٥٥:٢ ]                

      
     
      ١٦،    ١٥‹
         ١٤     ١٣
   › ،     ،‹ ›  
   ٤٧
  
                                
 
   
  
 
                    :   
             
 
       
           
       
 
        :  [ ٢٥٥:٢ ]                   
١٨  ١٧

      
.     
      
:  ‫؛‬  : ٥ .     ،  + : ٤ .    : ٣ .  : ٢ .    : ١
     
  ٩ .  :           :  ‫ ؛‬  
:     :[   ] ٨ .   ٧ .  : ٦ .    
        
 ،  + : ‫(؛‬)    ،  :
  
 

: :[     ] ١٠ .  :        ،  +

  :[    … ] ‫؛‬  + :  ‫؛‬  :       
: ١٢ .              ، + :  ١١ . 
    
 
  : ‹  ›
     ١٥ .  : ١٤ . 
  
        ‫؛‬ 
  :    ١٣ . 
   ‫ ؛‬  : ١٦ .    
.  : ١٨ .  : ١٧ .  :   

        ‫؛‬   
  
& ,-

!%$#" '( )*+ ١٦
    
                           
                 ٤٠
    
٣٥        
                   
‹      – ٧-٦:١ ] 
 
   

        
            


.[  ‹  –  
   ٣٧     ،            ،  ٣٦      ،  
             ،          ٤١
            
    ٣٨            
  :     [ ٧:١ ]              :        : 
           
.       

        ٤٠     ٣٩           
٦:١ ]         :          :         ٤٢
  
   
.[     ‹      –
 
       ٤٢     ٤١    
   
     
               :         ٤٣
   
.          ٤٣:      

   
       
 ، 
:        :   ٣٧ . : ٣٦ .     :[    … ] ٣٥
  ٤١ .   :   ٤٠ .   :     
: 
   ٣٩ .   :  ٣٨ .()    ،  
         
  :
. : ٤٣ . :   ٤٢ .()    ،
   ، 
  :    
    ،

 

١٥

    
                     ،         ،     ٣٤
 
         
.[   ‹       – ٧:١ ] ١٩            :      
       

         
 ٢٢       ٢٠،    
          
  
     
  ٢١
، 
    
  ، 
 ٣٥
         
                     
‹  –   ‹     – ٧:١ ]        ٢٣           


.[ 
               ٢٥،        ،    ٢٤   

    
   
      ،  
         
        ٣٦
             
٢٦
.      :  [   ‹  – ٧:١ ]            :       
   
     
  ٢٩  ٢٨ :          ،         ٢٧،
    
     ٣٧
         
.[     ‹      – ٦:١ ]   ٣٠      :  
  
      ، 
  
      ،
٣٢  
    ٣١          

         ،    ، ٣٨

                 ،     ،    
       :  :              
      – ٧:١ ]       ٣٣              
.[  ‹  –   ‹  
           
   
٣٤ 
.            ،        ،    ،  ٣٩

           ١٩
     ، :  ٢١ .  : ‫؛‬  : ٢٠ .          + : 
 
     ،   :
      ‫(؛‬)    ،  : 
 ] ٢٢ .()    ، 
 
 
         
 [ 
  :  
:   ٢٦ .  : ٢٥ . : ٢٤ .    ٢٣ .  
  
       
:   ٣٠ .   ٢٩ . + :   ٢٨ .    :  ٢٧ . 
 
…  ] ٣٤ . :    ٣٣ .   : ٣٢ .         :[   …   ] ٣١ .   
      
 
.      :[ 
& ,-

!%$#" '( )*+ ١٤

[\ Ý £4X 4X} D
Z ] qC¤

E ) de
١
        
       ،  ٤‹  › ٣  ٢،‹
      ،    ، 
  :      › ٣٢
    ٥               :        
                       
               

    
      
  :  ٧‫؟‬    
   
  ،    :  ٦،  
 
.[ ٢:١ ]
       
                 :   ٩  ٨   ،    ،   ٣٣
 
                   
    
     :  [ ٨٧:١٥ ]                     

      
   
   
    
  
    
١٠
:‹ ›            [ ١:١ ]              ،      
            
        

                               
     [ ٤٦:١٧ ]                      

[ ٤:١ ] 
   
               



   
   
     

  

 
   [ ٢:١ ]    
 
                
   
   
                 ١١    :       
             

         

       ١٣       [ ٥:١ ]      ١٢            
    
     
    ١٥‹        › ١٤                     
       
            
               
  
            ١٦      
    
.    [ ٧-٦:١ ]      ١٨ ١٧‹ ›          
  
         
     ، : ٤ .      ٣ .     :    ٢ .     : ١
  ‫؛‬   :
      
              
،()   :      ‫؛‬  :  
   
     ،   :  ٦ .   : ٥ .  
  :[    ] ٨ .    
      
  :[       
  ] ٧ .()    ،  :     
  
        
   
.  : ١١ .      ‫؛‬     ١٠ .    :    ٩ .  
 
    
  :[      ] ١٤ .    
›
     ١٥ .   
 
     
  ١٣ .   :  ١٢
  
 
   
‹ ›   
  ١٧ .   :[  …   ] ١٦ .      ‫؛‬ :   :  
   ‹
  
. : ١٨ .        ‫؛‬  


١٣

     ٤٣   
       :           ،      ٤٢،      ٤١  
 ٣٠
  
  
٤٤             
            
                            
  
  
   
٤٥  
   :  ‫؟‬             :  ،   
   

   :  [ ٨٧:١٥ ]
       
.  ٤٦ 

       
      
                       :   
٤٧            
 ٣١
     
       
  
٥١     
   ٥٠ ٤٩      ٤٨           ،    
           
٥٣   ٥٢  
 
   
.    
        : :[     ] ‫؛‬

   ] ٤٤ .  :  ‫؛‬  : ٤٣ .      :  ٤٢ .  : ٤١
       
            
    ،  : ‫؛‬  : ٤٦ . : ‫ ؛‬   ٤٥ .      
  :[ 
، : 
     
        
    : ‫؛‬١٥   ٢        : ٤٨ .  :   ٤٧ .()   
  
‫(؛‬    )     + : ‫(؛‬١٠    ) ٤  ٢  
        : ‫؛‬٦ ٢    
  ٥٠ .  :  ٤٩ .(      
: ٥٢ . : ٥١ . : 
     )      + : 
. + : ٥٣ .

& ,-

!%$#" '( )*+ ١٢
 
           ،          ،          ،       
 ٢٧
     
 ٢٦     
         
                      : 

 
    ٢٩         ٢٨                   ٢٧   
                 ‹›
          ٣٢      ٣١  ٣٠         
     ،           :             


                           
 
                                  ،
  
.[ ٤٦:١٧ ]
       
    ٣٣
   :             ،   ،    ، ٢٨
     ٣٦ ٣٥ 
،      

   


 
   

   
 
   
 
  ٣٤
:  
  
            
         

 
.        
          ٣٧    
      
    
        ،    ٣٩      ،     ٣٨        ،     
       ٢٩
    
.      ٤٠    :      ،   

  
  ٢٩ .              ٢٧ .  :   ٢٦
:      :[    ] ٢٨ .  : 
    
    

      
.  : ٣٣ .   ‫؛‬ : ٣٢ .  :   ٣١ . : ٣٠ .  
     
:  ٣٨ .  : :[     ] ٣٧ . : ٣٦ .  : ٣٥ .  :   ٣٤
    

    :   :[ 
    ] ٤٠ .(  )    ،  :
        [    ]  
 

.      :     ٣٩ .
    

١١

        
          :             ،  ١١  ،     ٢٣
  
              

      ،      :             
  
        
       ١٣   ١٢    ، :        ،  :    ‫ ؟‬     
     
               
.                 
  
     ١٧   ١٦
  
       ،       ،        ،        ،  
١٥ ١٤
٢٤
        ١٨      
   
 
   
            :
          
           

  [                                ١٩ 
  
 : 
 ٤٦:١٧ ]                      :‹›

 
 
              
                           ٢٠ 
       
.             
    ٢٢          ،     ،    ،      ٢١   ،      ٢٥
                 
           
              
 

   

 
      :  
   
   
   
       
 
   

 : 
   
             
          
.     
      
،                :            ،
   
     
 ٢٦
   
 
      
.                  ٢٥  ٢٤ 
             ٢٣    
    
   
               ١٣ .  :  ‫؛‬ 

  ، :       ،  : 
 
  :  ١٢ .  : ١١
        
  ،    ،  :     ١٤ .()
 ،  + : ١٦ .   :


    ١٥ .   
     
 )     ،        :     ‫؛‬      ،   : ‫؛‬      
‫(؛‬           ١٧ .  + :       :

                
:  ٢١ . : ٢٠ .٣٣    ‫؛‬      ١٩ . : ١٨ .   :
 
.  :   ٢٥ .  : ٢٤ .    + :    ٢٣ .      :[       ] ٢٢ .  
       

& ,-

!%$#" '( )*+ ١٠
, ØL 4X
ÀQ(
)*+
Ó ' Q
( qÙÚ Þ | E ) de

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       
:           :          ،
         ،    
      ١٨
   ٢       ١
      
   
      ،          
                 

 ٣      
.                         
        
  ٤    :             ،                
٥ 
١٩

     

.                           

 

                 
    

                      ،     ٢٠
     
           
          
 
  

  ، 
          [ ٨٧:١٥ ]         
   ٦    
.            

           
       ٨،         ،     ٧       ،      ٢١
    
       
.         :           ٩   :    
    
    

                            
 
 :  ،    ٢٢
         
                           



           
   

  
  

               
            
.[ ٤٦:١٧ ]             ١٠    
 ٥ .    :      
: 
   ٤ .   : ٣ .  : ٢ .      :[      ] ١
      
 ٦ . 
      
  :[        ] ٨ .  :  ٧ .     ، + :  
  :[      ] ١٠ .   : ٩ . 
.           

٩

       
   ٥٥                ٥٤ ٥٣‹  ›   
  :   ١٣
      
.     ٥٨   ٥٧     ٥٦       
        ٥٩   
     :            :  ‹›        ،    ١٤
  
    ٦٠          
.         ٦١                
    
:            ‹…›             ٦٢،       ١٥
  
                  
  ٦٤            ٦٣ 
      ،     ‹›         
 
.    
     
        :           :          ٦٥،
      

 ١٦
   
     
  
  ›             ٦٦   
.    ٦٧‹            
 
    
:             ٧٠،   ٦٩،‹   ›        ،   ٦٨   ١٧

          
.                        

  ٥٧ .  :      
:      ٥٦ . : ٥٥ .  + :  ٥٤ .  :    ٥٣
    [       :    ٥٩ .  :  
 
  : :     ] ٦٠ .
    ٥٨ .  
 
            
   ‫؛‬      ٦٣ .   + :    ٦٢ .     ٦١ .  
     ٦٥ .  : ٦٤ .   
،
  ‹
:  :   ›
   ٦٧ .   : ٦٦ .
     : 
  
  : ٦٨ .(                
     ،  : 
 ›
  ٦٩ .    )    
 : ‫؛‬ 
 

     
   
 
 

 + ()       
   
   
.:   ‫؛‬ :    ، : ‫؛‬   ٧٠ . :   :  
  

   

   
 ‹ 
& ,-

!%$#" '( )*+ ٨
     ٣٩           
     :             :          ، ٨

٤٠           
.           

           :              ،     ،   ٩
               

        ٤١     
.   
    
 
  
 


 
   
٤٣             ،      
    ، ٤٢   ،    ،  
 
        



 
      
           ١٠
         :            :   
 :  ‫؟‬                
 
          ٤٤   :  ،   
  ،        :  ‫؟‬ 
٤٦
  ٤٥       
           
.     ٤٧      

         
     
 
                 
   
     ،      
         ،   ،   ،   ، ١١
   ٤٩      ٤٨       
     
                  ،        : 
٥٠  
   
.            ،    

                ،    
         :             ،    
          ١٢

٥٢   ٥١
          
‹ ›                          
 
.        
 ٤١    ،    : ‫(؛‬)    ، 

.   :           
:
         ٤٠ .    ٣٩
       
   : ٤٣ .      
  )   
: ٤٤ .      ٤٢ .  : ‫؛‬  + ( 
 
           
(٦  ٢  )     : ‫؛‬٢   ٧    (١٥   ٢ )    
 
               
  ) ٥  ٦     (٤  ٢  )     : ‫؛‬٨   ٨   
:    ٤٨ .   : ٤٧ .    : ‫؛‬  :   ٤٦ .  : :[      ] ٤٥ .(٣١
     
  ٥٢ .       + :    ٥١ .    :   ٥٠ . + :    ٤٩ .  +
:  
        
  

. 

٧

   
:  ٢١
‹›   
    ،    
  
           ،      ، 
     ٤
                 
       :                         
          
                           
   
‫؟‬     ٢٣    ،     ٢٢‹       › ‫ ؛‬    

     
  ٢٧    ٢٦    
    ،
    ،        ،‹ 
 ٢٥ ٢٤  ›   :   

   ٥
 
          ٢٨ 
   ،          
:         ،     ،      
   
 
    
 
.       :  ،          :   ٢٩‹› :  
             ٣٠                  
    
      :       ،  ٦
٣٣  ٣٢   ٣١   :        
  ،                 :      
.  ٣٥‹    ٣٤               

 ›        
  
           ،     ،    ٣٧    ٣٦   ،  
     :                    ٧
 
.                ٣٨              
   
       
‫؛‬  : ‹
    › 
‫؛‬  :  ‫؛‬  : :        ٢٢ .  :    ٢١

: ٢٥ .  :  ‫ ؛‬     :   ٢٤ .

 



 :  ‫؛‬  : ٢٣ .        

                
 :[     ] ‫؛‬   : ٢٧ .       :[     

 ]         
:        ٢٦ .         ،
:
  

  ،  : :[    ] ٣٠ . :   ٢٩ . :   ٢٨ . 
  
:  
       
  :[  …     ] ٣٢ .      ‫(؛‬)    ،      

         :          ٣١ .  
 
        :[    ] ٣٤ .    +      
: ٣٥ . 

  :             ، : ٣٣ .
        ‫؛‬             ‫ )؟(؛‬ 
،()    ،     :  :
   ، : ٣٦ .      
  
 
 

 
 
. :   ٣٨ . : ٣٧ . :       
  


& ,-

!%$#" '( )*+ ٦

١
  ٣    ٢         
        ،      :               ١
   
     ،      ،          ،          
   

     
    ٦    ٥              ٤:    
     
    ٧ 
         
٨  
.         
 
      
:           :  ٩        ،      ،    ٢

       
       ،   :  ،     ١٠              
  ١٢    ١١     
 ‹ ›   
.  ١٣   
 ١٦    

   :      ،
   ١٥  ١٤‹   ›   ،       ، 
 ٣
  
    
           

،   ١٨   ١٧:                     
       
                ،   :  ،        

    
.      ٢٠    ١٩  ،     
 
 )      ،   :     
: ٤ .  : ٣ .(            ‫؛‬  : ٢ .   
     + : ١
  
  ٧ .(  )     ،   :  
       ‫ ؛‬  :  ٦ .      ٥ .     +
   
          
              ،            : ٨ .
   
،   
  :  
‫؛‬ 
  
  :   ‫(؛‬ )             ٩ .   
 
 [   ]           
:   ١٢ .  : :    
  ١١ .     ‫؛‬   ١٠ . 

        :  
   
     
 
 :  ‫؛‬
     ()   : ١٥ .  :    ١٤ .      ١٣ .  

   
 
: ‫(؛‬)    ،  :
   
  
    ،  :  ١٦ .()    ،(     
 )   
       
     
: ٢٠ . :    ١٩ .    : :[     ] ١٨ .   
  
    :  ١٧ . 

.  + :    ‫ ؛‬  

       
١٩٨       ١٩٤     
  
٢٠٠         ١٩٦      
 
١٦٣       ١٢٥      

             
١٦٥      ١٢٨      
١٦٧      
 ١٣١    

       
١٦٨         ١٣٣     
١٧٠              

١٣٥      
      
        
      ١٣٦  
    
     ١٣٧  
١٧٢             
      
   ١٣٨   
   
١٧٤        ١٤٠    

       

١٧٦           ١٤١   
   
١٧٨          ١٤٢   
               
١٧٩          ١٤٣   
 
١٨١     ١٤٥     
  
١٨٣          ١٤٧       
 
   
            
١٨٦   ١٥٠       

    
١٨٨        ١٥٣     

١٨٩               
         

 
١٩٠              
١٥٥      
   
 
١٩٢          
 
١٥٧           
١٩٣ 

     ١٥٩            

 
٨٥        

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   
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 
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٩٥      ٣٨     
    
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      
١٠٠    ٤٨     
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١٠٢      ٥٢      
  
١٠٤     ٥٦      
     
٥٨    
١٠٦      
  
١٠٧      ٦٢    
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   

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١١٣       ٦٩    
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١١٥    ٧١      
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Revelation and Falsification

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Revelation and Falsification

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Revelation and Falsification

Texts and Studies on

Gerhard Böwering (Yale University)

Critical Edition with

Library of Congress Cataloging-in-Publication Data

Sayyari, Ahmad ibn Muhammad, 9th cent.

Copyright 2009 by Koninklijke Brill NV, Leiden, The Netherlands.

   

Preface and Acknowledgements . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 

List of Works Cited . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 291

Index of Qur"ānic Quotations. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 355

In the early #Abbāsid period a number of Muslim scholars, both Sunnı̄

libraries and by some of our Iranian colleagues. We would like to

The prophet Mānı̄, presenting himself as a successor of Buddha, Zoro-

* An earlier version of the Introduction was published in French (Amir-Moezzi-

Kohlberg, “Révélation et falsification”).

. Issues Raised by Western Studies

The notion of the falsification of sacred scriptures of the past is known

2 See Andrae, Origines, pp. –; Caspar, “Textes”; Baarda, “Harmonization”;

In looking for an answer, we therefore have to turn to other sources

“Dating”; Déroche, Manuscrits, introduction; idem, “Siècle”, particularly pp. –;

specialist on the transmission of texts in Islam, has considerably refined

12 Schoeler, “Frage”; idem, “Weiteres”; idem, “Thora”; idem, “Schreiben”; idem,

“Sayf ”; Sāmarrā"ı̄, “Reappraisal”.

authority guaranteeing the authenticity of the transmission; there are

16 Caetani, Annali, I, pp. ff., ; Lammens, “Qoran”.

(such as those referred to above) would be discovered.

but also by Wansbrough’s continuators on the methodological level,

tungen”. Schwally’s analyses were at least partially taken up by Angelika Neuwirth,

after the death of Muhammad.

24 Bell, Qur"ān, especially the introduction.

The method of those upholding the critical approach may be sum-

have been discussed by Birkeland, Cook, Crone and Rubin.38 The

election of the Biblical prophets (“Embarras”, p. , note ).

toph Luxenberg about the Syriac provenance of kawthar. According to

on the word kitāb in Q :, here meaning “marriage contract”.52

by the formula “And God, may He be glorified and exalted, says in

. Information, Doubts and Contradictions in Islamic Sources

Hinds-Sakkout, “Letter”, especially p. .

recently, Déroche, “Colonnes”, pp. –.

nos. , .

volumes); ed. A. al-Khayyāt.ı̄, al-Muhammadiyya

Let us first briefly examine the most widespread account in Islamic

De Prémare has also emphasized the problematic nature of the root

redaction of the Qur"ān is now provided in idem, Origines.

“Arabic”; and now Larcher, “Arabe préislamique”.

are depicted, among others, as responsible for the alteration of the

Arabic language” or the “grammarians” is not very common in Shı̄#ı̄ literature).

group among them called the Maymūniyya), regarded Sūra  (Yūsuf)

86 Ibid., pp. –.

issue of political-religious legitimacy. During this period of inces-

Wafā", II, pp. – (from Ibn Shabba).

Fondations, pp. , –; idem, “#Abd al-Malik”.

chapter  and, more recently, Comerro, “Esdras”.

(e.g. Schrieke, “Himmelsreise”) and opponents (e.g. Horovitz, “Himmelfahrt”; Goitein,

de Prémare, Fondations, pp. , , .

. Imāmı̄ Views on the Question of the Falsification of the Qur"ān

Sell, Studies, pp. –; Blachère, Introduction, pp. –.

consideration the numerous and complex doctrinal and historical

Qur"ān”; Jafri, Origins, pp. –.

ning with Muhammad

notes ,  and especially .

129 See the references given above, note .

protected by God; cf. Q :, :–) had been falsified as well.135 In