ِي كِتَابِ اللَّهِ تَعَالَى فَقَالَ مِنْهُ وَحْيُ النُّبُوَّةِ وَ مِنْهُ وَحْيُ الْإِلْهَامِ وَ مِنْهُ وَحْيُ الْإِشَارَةِ وَ مِنْهُ وَحْيُ أَمْرٍ وَ مِنْهُ وَحْيُ كَذِبٍ وَ مِنْهُ وَحْيُ تَقْدِيرٍ وَ مِنْهُ وَحْيُ خَبَرٍ وَ مِنْهُ وَحْيُ الرِّسَالَةِ
فَأَمَّا تَفْسِيرُ وَحْيِ النُّبُوَّةِ وَ الرِّسَالَةِ فَهُوَ قَوْلُهُ تَعَالَى إِنَّا أَوْحَيْنا إِلَيْكَ كَما أَوْحَيْنا إِلى نُوحٍ وَ النَّبِيِّينَ مِنْ بَعْدِهِ وَ أَوْحَيْنا إِلى إِبْراهِيمَ وَ إِسْماعِيلَ وَ إِسْحاقَ وَ يَعْقُوبَ إِلَى آخِرِ الْآيَةِ
وَ أَمَّا وَحْيُ الْإِلْهَامِ فَقَوْلُهُ عَزَّ وَ جَلَّ- وَ أَوْحى رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ الْجِبالِ بُيُوتاً وَ مِنَ الشَّجَرِ وَ مِمَّا يَعْرِشُونَ وَ مِثْلُهُ وَ أَوْحَيْنا إِلى أُمِّ مُوسى أَنْ أَرْضِعِيهِ فَإِذا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِ
وَ أَمَّا وَحْيُ الْإِشَارَةِ فَقَوْلُهُ عَزَّ وَ جَلَّ- فَخَرَجَ عَلى قَوْمِهِ مِنَ الْمِحْرابِ فَأَوْحى إِلَيْهِمْ أَنْ سَبِّحُوا بُكْرَةً وَ عَشِيًّا أَيْ أَشَارَ إِلَيْهِمْ لِقَوْلِهِ تَعَالَى أَلَّا تُكَلِّمَ النَّاسَ ثَلاثَةَ أَيَّامٍ إِلَّا رَمْزاً
وَ أَمَّا وَحْيُ التَّقْدِيرِ فَقَوْلُهُ تَعَالَى- وَ أَوْحى فِي كُلِّ سَماءٍ أَمْرَها وَ قَدَّرَ فِيها أَقْواتَها
وَ أَمَّا وَحْيُ الْأَمْرِ فَقَوْلُهُ سُبْحَانَهُ- وَ إِذْ أَوْحَيْتُ إِلَى الْحَوارِيِّينَ أَنْ آمِنُوا بِي وَ بِرَسُولِي
وَ أَمَّا وَحْيُ الْكَذِبِ فَقَوْلُهُ عَزَّ وَ جَلَ شَياطِينَ الْإِنْسِ وَ الْجِنِّ يُوحِي بَعْضُهُمْ إِلى بَعْضٍ إِلَى آخِرِ الْآيَةِ
وَ أَمَّا وَحْيُ الْخَبَرِ فَقَوْلُهُ سُبْحَانَهُ- وَ جَعَلْناهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا وَ أَوْحَيْنا إِلَيْهِمْ فِعْلَ الْخَيْراتِ وَ إِقامَ الصَّلاةِ وَ إِيتاءَ الزَّكاةِ وَ كانُوا لَنا عابِدِينَ
وَ سَأَلُوهُ صَلَوَاتُ اللَّهِ عَلَيْهِ عَنْ مُتَشَابِهِ الْخَلْقِ فَقَالَ هُوَ عَلَى ثَلَاثَةِ أَوْجُهٍ وَ رَابِعٌ فَمِنْهُ خَلْقُ الِاخْتِرَاعِ فَقَوْلُهُ سُبْحَانَهُ خَلَقَ السَّماواتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ
وَ أَمَّا خَلْقُ الِاسْتِحَالَةِ فَقَوْلُهُ تَعَالَى- يَخْلُقُكُمْ فِي بُطُونِ أُمَّهاتِكُمْ خَلْقاً مِنْ بَعْدِ خَلْقٍ فِي ظُلُماتٍ ثَلاثٍ وَ قَوْلُهُ تَعَالَى فَإِنَّا خَلَقْناكُمْ مِنْ تُرابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِنْ مُضْغَةٍ مُخَلَّقَةٍ وَ غَيْرِ مُخَلَّقَةٍ لِنُبَيِّنَ لَكُمْ وَ نُقِرُّ فِي الْأَرْحامِ ما نَشاءُ
وَ أَمَّا خَلْقُ التَّقْدِيرِ فَقَوْلُهُ لِعِيسَى ع- وَ إِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ إِلَى آخِرِ الْآيَةِ
وَ أَمَّا خَلْقُ التَّغْيِيرِ فَقَوْلُهُ تَعَالَى وَ لَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ
وَ سَأَلُوهُ ع عَنِ الْمُتَشَابِهِ فِي تَفْسِيرِ الْفِتْنَةِ فَقَالَ- الم أَ حَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَ هُمْ لا يُفْتَنُ
Abrogated, and Decisive and its Allegorical, and its Special and its General? ’
They said, ‘O Allah-azwj, no! ’
I-asws adjure you all with Allah-azwj! Are you know that I-asws am most knowing of its Abrogating and its Abrogated, and its Decisive and its Allegorical, and its Special and its General? ’
They said, ‘O Allah-azwj, yes! ’
I-asws said: ‘Who is more straying that you all when you had already acknowledged with that? ’
Then I-asws said: ‘O Allah-azwj! You-azwj Know that I-asws have judged among them with what I-asws knew’’. Then he-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘And Rasool-Allah-saww had bequeathed to me-asws. He-saww said: ‘O Ali-asws! If you-asws were to find a group you-asws can fight with them, then seek your-asws right, or else stay in your-asws house for I-saww had taken the pact for you-asws on the day of Ghadeer Khumm that you-asws are my-saww caliph and my-saww successor-asws, and foremost of the people with the people, from after me-saww. Your-asws example is like an example of the Sacred House of Allah-azwj. The people should come to you-asws and you-asws don’t go to them. O Abu Al-Hassan-asws! There is a right upon Allah-azwj to Admit the straying people into the Paradise, and rather I-saww mean by this the Momineen, those who had stood in the times of Fitna upon adhering with the Imam-ajfj in the hidden place, they concealed from the eyes. So, they are paired with his-ajfj Imamate, and are adhering with his-ajfj handhold, and are awaiting his-ajfj emergence not being doubtful, patiently, submissively; and rather they strayed from the place of their Imam-ajfj and from recognising his-ajfj person indicating upon that. When Allah-azwj the Exalted Veils the eye of the sun from His-azwj servant which He-azwj has Made it evidence upon timings of the Salat, He-azwj Made leeway upon them of delaying the timing in order to Clarify to them the timing of its appearance, and they would be convinced that it as (started to) decline. Similar to that is the one awaiting emergence of the Imam-ajfj, adhering with his-ajfj Imamate. Leeway has been Made to be upon him of entire Impositions of Allah-azwj obligated upon him to be Accepted. (These are) Accepted from him with their limits without being outside the meaning of what has been Imposed upon him. So, he is patient, anticipating. The absence of his Imam-ajfj does not harm him’. They asked him-asws, may the Salawaat be upon him-asws, about the wording of the Revelation in the Book of Allah-azwj the Exalted. He-asws said: ‘From it is Revelation of the Prophet-hood, and from it is Revelation of the Inspiration, and from it is Revelation of the Indication, and from it is Revelation of a Command, and from it is false revelation, and from it is Revelation of Pre-determination, and from it is Revelation of news, and from it is Revelation of the Message. As for interpretation of Revelation of the Prophet-hood, it is Word of the Exalted: Surely, We have Revealed unto you as We had Revealed unto Noah, and the Prophets after him, and We had Revealed unto Ibrahim and Ismail and Is’haq and Yaqoub [4: 163] – up to end of the Verse. And as for Revelation of the Inspiration, it is Word of Mighty and Majestic: And your Lord Revealed unto the
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