بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams-asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi
(فهرست الكتب)
(OVERALL) INDEX OF THE BOOK
1 – كتاب العقل والعلم والجهل.
1 – The book of intellect, and the knowledge, and the ignorance
2 – كتاب التوحيد.
2 – The book of Tawheed
3 – كتاب العدل والمعاد.
3 – The book of justice and the restitution
4 – كتاب الاحتجاجات والمناظرات وجوامع العلوم.
4 – The book of argumentation, and the debate, and the summary of knowledges
5 – كتاب قصص الانبياء (عليهم السلام).
5 – The book of stories of the Prophets-as
6 – كتاب تاريخ نبينا وأحواله (صلى الله عليه وآله).
6 – The book of history of our Prophet-saww and his-saww situations
7 – كتاب الامامة، وفيه جوامع أحوالهم (عليهم السلام).
7 – The book of Imamate, and in it is the summary of their-asws situations
8 – كتاب الفتن وفيه ما جرى بعد النبي (صلى الله عليه وآله) من غصب الخلافة، وغزوات أمير المؤمنين (عليه السلام).
8 – The book of strife and what transpired after the Prophet-saww, from the usurpation of the Caliphate, and military expeditions of Amir Al-Momineen-asws
9 – كتاب تاريخ أمير المؤمنين صلوات الله عليه وفضائله وأحواله
9 – The book of history of Amir Al-Momineen-asws, and his-asws merits, and his-asws situations
10كتاب تاريخ فاطمة والحسن والحسين صلوات الله عليهم وفضائلهم ومعجزاتهم.
10 – The book of history of (Syeda) Fatima-asws, and Al-Hassan-asws, and Al-Husayn-asws, and their-asws merits and their-asws miracles
11- كتاب تاريخ علي بن الحسين، ومحمد بن علي الباقر، وجعفر بن محمد الصادق وموسى بن جعفر الكاظم صلوات الله عليهم، وفضائلهم ومعجزاتهم.
11 – The book of history of Ali-asws Bin Al-Husayn-asws, and Muhammad-asws Bin Ali Al-Baqir-asws, and Ja’far-asws Bin Muhammad Al-Sadiq-asws, and Musa-asws Bin Ja’far Al-Kazim-asws, and their-asws merits and their-asws miracles
12 – كتاب تاريخ علي بن موسى الرضا ومحمد بن علي الجواد وعلي بن محمد الهادي والحسن بن علي العسكري وأحوالهم ومعجزاتهم صلوات الله عليهم.
12 – The book of history of Ali-asws Bin Musa Al-Reza-asws, and Muhammad-asws Bin Ali Al-Jawwad-asws, and Ali-asws Bin Muhammad Al-Hadi-asws, and Al-Hassan-asws Bin Ali Al-Askari-asws, and their-asws situations, and their-asws miracles
13 – كتاب الغيبة وأحوال الحجة القائم صلوات الله عليه.
13 – The book of occultation, and the situations of Al-Qaim-asws
14 – كتاب السماء والعالم وهو يشتمل على أحوال العرش والكرسي والافلاك و العناصر والمواليد والملائكة، والجن، والانس، والوحوش، والطيور، وسائر الحيوانات وفيه أبواب الصيد والذباحة، وأبواب الطب.
14 – The book of the sky and the universe, and it is based upon the states of the Throne, and the Chair, and the orbits, and the elements, and the births, and the Angels, and the Jinn, and the humans, and the beasts, and the birds, and the rest of the animals, and in it are the chapters of the hunting, and the sacrifices, and the chapters of the medication
15 – كتاب الايمان والكفر ومكارم الاخلاق.
15 – The book of the Eman, and the Kufr, and the noble mannerisms
16 – كتاب الاداب والسنن، والاوامر والنواهي، والكبائر والمعاصي، وفيه أبواب الحدود.
16 – The book of ethics, and the Sunnahs, and the directives, and the prohibitions, and the major sins, and the acts of disobediences, and in it are the chapters of the legal penalties
17 – كتاب الروضة، وفيه المواعظ والحكم والخطب.
17 – The book of ‘Al-Rowdah’, and in it are the exhortations, and the judgments, and the sermons
18 – كتاب الطهارة والصلوة.
18 – The book of cleanliness and the Salat
19 – كتاب القرآن والدعاء.
19 – The book of Quran and the supplications
20 – كتاب الزكوة والصوم، وفيه أعمال السنة.
20 – The book of Zakat and the Soam (Fasts)
21 – كتاب الحج.
21 – The book of Hajj
22 – كتاب المزار.
22 – The book of Shrines
23 – كتاب العقود والايقاعات.
23 – The book of contracts and signatures
24 – كتاب الاحكام.
24 – The book of ordinances
25 – كتاب الاجازات، وهو آخر الكتب، ويشتمل على أسانيدنا وطرقنا إلى جميع الكتب، وإجازات العلماء الاعلام رضوان الله عليهم أجمعين.
25 – The book of permissions, and it is the last book, and it is based upon our chains, and our ways to the entirety of the books, and the permissions of the scholars of the world, may Allah-azwj be Pleased with them all.
(كتاب العقل والعلم والجهل)
THE BOOK OF INTELLECT, AND THE KNOWLEDGE AND THE IGNORANCE
SECTION ONE
باب 1 فضل العقل وذم الجهل.
CHAPTER 1 – MERITS OF THE KNOWLEDGE, AND CONDEMNATION OF THE IGNORANCE
الآيات البقرة لَآياتٍ لِقَوْمٍ يَعْقِلُونَ و قال تعالى كَذلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آياتِهِ لَعَلَّكُمْ تَعْقِلُونَ و قال تعالى وَ ما يَذَّكَّرُ إِلَّا أُولُوا الْأَلْبابِ
The Verses of (Surah Al-Baqarah):- there are signs for a people who are understanding [2:164]. And the Exalted Said: Like that, Allah Clarifies His Verses for you all, perhaps you may be minding [2:242]. And the Exalted Said: and none would mention (words of thanks) except for the ones of understanding [2:269].
آل عمران وَ ما يَذَّكَّرُ إِلَّا أُولُوا الْأَلْبابِ و قال تعالى قَدْ بَيَّنَّا لَكُمُ الْآياتِ إِنْ كُنْتُمْ تَعْقِلُونَ و قال إِنَّ فِي خَلْقِ السَّماواتِ وَ الْأَرْضِ وَ اخْتِلافِ اللَّيْلِ وَ النَّهارِ لَآياتٍ لِأُولِي الْأَلْبابِ
(Surah) Aal-e-Imran: – And none (would) mention except those with the understanding [3:7]. And the Exalted Said: We have Clarified the Signs for you, if you use your intellects [3:118]. And Said: In the Creation of the skies and the earth and the alternation of the night and the day there are Signs for the ones of understanding [3:190].
المائدة ذلِكَ بِأَنَّهُمْ قَوْمٌ لا يَعْقِلُونَ و قال تعالى فَاتَّقُوا اللَّهَ يا أُولِي الْأَلْبابِ و قال وَ أَكْثَرُهُمْ لا يَعْقِلُونَ
(Surah) Al-Ma’idah: – that is because they are a people who are not understanding [5:58]. And the Exalted Said: Therefore, fear Allah, O ones of understanding, [5:100]. And Said: and most of them are not understanding [5:103].
الأنعام وَ لكِنَّ أَكْثَرَهُمْ يَجْهَلُونَ و قال وَ لَلدَّارُ الْآخِرَةُ خَيْرٌ لِلَّذِينَ يَتَّقُونَ أَ فَلا تَعْقِلُونَ
Surah Al-Anam: – but most of them are ignorant [6:111]. And Said: And the House of the Hereafter is better for those who fear. Will you then not understand? [6:32].
الأنفال إِنَّ شَرَّ الدَّوَابِّ عِنْدَ اللَّهِ الصُّمُّ الْبُكْمُ الَّذِينَ لا يَعْقِلُونَ
(Surah) Al-Anfaal: – Surely, the vilest animals in the Presence of Allah are the deaf, the dumb, those who are not using their intellects [8:22].
يونس أَ فَأَنْتَ تُسْمِعُ الصُّمَّ وَ لَوْ كانُوا لا يَعْقِلُونَ و قال تعالى وَ يَجْعَلُ الرِّجْسَ عَلَى الَّذِينَ لا يَعْقِلُونَ
(Surah) Yunus: – But can you make the deaf to hear and even though they cannot understand? [10:42]. And the Exalted Said: and He Makes the uncleanness to be upon those who are not understanding [10:100].
هود وَ لكِنِّي أَراكُمْ قَوْماً تَجْهَلُونَ
(Surah) Hud-as: – They will meet their Lord, but I see you as an ignorant people [11:29].
يوسف إِنَّا أَنْزَلْناهُ قُرْآناً عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ الرعد إِنَّما يَتَذَكَّرُ أُولُوا الْأَلْبابِ إبراهيم وَ لِيَذَّكَّرَ أُولُوا الْأَلْبابِ طه إِنَّ فِي ذلِكَ لَآياتٍ لِأُولِي النُّهى
(Surah) Yusuf-as: – Surely, We have Revealed it as an Arabic Quran, so you may use your intellect [12:2].
الرعد إِنَّما يَتَذَكَّرُ أُولُوا الْأَلْبابِ
(Surah) Al Ra’ad: – But rather, the ones with the understanding will be mindful [13:19].
إبراهيم وَ لِيَذَّكَّرَ أُولُوا الْأَلْبابِ
(Surah) Ibrahim-as: – and for the ones of understanding to be mindful [14:52]
طه إِنَّ فِي ذلِكَ لَآياتٍ لِأُولِي النُّهى
(Surah) Ta Ha: – Surely, in that are Signs for the possessors of intellect [20:54]
النور كَذلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآياتِ لَعَلَّكُمْ تَعْقِلُونَ
(Surah) Al-Noor: – Like that, Allah Clarifies the Verses, perhaps you will use your intellects [24:61]
الزمر إِنَّ فِي ذلِكَ لَذِكْرى لِأُولِي الْأَلْبابِ
(Surah) Al-Zumar: – Surely, in that is a reminder for the ones of understanding [39:21]
المؤمن هُدىً وَ ذِكْرى لِأُولِي الْأَلْبابِ و قال تعالى وَ لَعَلَّكُمْ تَعْقِلُونَ
(Surah) Al-Momin: – Being a Guidance and a Zikr to the ones of understanding [40:54]. And the Exalted Said: and perhaps you would use your intellects [40:67]
الجاثية آياتٌ لِقَوْمٍ يَعْقِلُونَ
(Surah) Al-Jaasiya: – there are Signs for a people who are certain [45:4].
الحجرات أَكْثَرُهُمْ لا يَعْقِلُونَ
(Surah) Al-Hujuraat: – most of them are not using their intellects [49:4].
الحديد قَدْ بَيَّنَّا لَكُمُ الْآياتِ لَعَلَّكُمْ تَعْقِلُونَ
(Surah) Al-Hadeed: – perhaps you would be using your intellects [57:17].
الحشر ذلِكَ بِأَنَّهُمْ قَوْمٌ لا يَعْقِلُونَ.
(Surah) Al-Hashar: – That is because they are a people not using their intellects [59:14].
1- مع، معاني الأخبار لي، الأمالي للصدوق الْحَافِظُ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ الثَّقَفِيِّ عَنْ عِيسَى بْنِ مُحَمَّدٍ الْكَاتِبِ عَنِ الْمَدَائِنِيِّ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع عُقُولُ النِّسَاءِ فِي جَمَالِهِنَّ وَ جَمَالُ الرِّجَالِ فِي عُقُولِهِمْ.
‘Ma’any Al Akhbar’ (and) ‘Al Amaali’ of Al Sadouq – Al Hafiz, from Ahmad Bin Abdullah Al Saqafy, from Isa Bin Muhammad, the scribe, from Al Madainy, from Gayas Bin Ibrahim,
From Al-Sadiq Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws grandfather-asws who said: ‘Ali-asws Bin Abu Talib-asws said: ‘The intellect of the women is in their beauty, and the beauty of the men is in their intellect’.[1]
2- لي، الأمالي للصدوق الْعَطَّارُ عَنْ أَبِيهِ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْبَزَنْطِيِّ عَنْ جَمِيلٍ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ أَصْلُ الْإِنْسَانِ لُبُّهُ وَ عَقْلُهُ دِينُهُ وَ مُرُوَّتُهُ حَيْثُ يَجْعَلُ نَفْسَهُ وَ الْأَيَّامُ دُوَلٌ وَ النَّاسُ إِلَى آدَمَ شَرَعٌ سَوَاءٌ.
‘Al Amaali’ of Al Sadouq’ – Al Attar, from his father, from Sahl, from Muhammad Bin Isa, from Al Bazanty, from Jameel,
From Al-Sadiq Ja’far-asws Bin Muhammad-asws having said: ‘Amir Al-Momineen-asws said: ‘The essence of the human being is his personality, and his intellect is his Religion, and his character is where he places himself, and the days rotate, and the people up to Adam-as started equally’.[2]
3- لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ مَرَّارٍ عَنْ يُونُسَ عَنِ ابْنِ سِنَانٍ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: خَمْسٌ مَنْ لَمْ يَكُنَّ فِيهِ لَمْ يَكُنْ فِيهِ كَثِيرُ مُسْتَمْتَعٍ قِيلَ وَ مَا هُنَّ يَا ابْنَ رَسُولِ اللَّهِ
‘Al Amaali’ of Al Sadouq – Ibn Idrees, from his father, from Ibn Hashim, from Ibn Marar, from Yunus, from Ibn Sinan,
From Al-Sadiq Ja’far-asws Bin Muhammad-asws having said: ‘Five (things), if these do not happen to be within someone, there would not be a lot of qualities in him’. It was said, ‘And what are these, O son-asws of Rasool-Allah-saww?’
قَالَ الدِّينُ وَ الْعَقْلُ وَ الْحَيَاءُ وَ حُسْنُ الْخُلُقِ وَ حُسْنُ الْأَدَبِ وَ خَمْسٌ مَنْ لَمْ يَكُنَّ فِيهِ لَمْ يَتَهَنَّأِ الْعَيْشُ الصِّحَّةُ وَ الْأَمْنُ وَ الْغِنَى وَ الْقَنَاعَةُ وَ الْأَنِيسُ الْمُوَافِقُ.
He-asws said: ‘The Religion, and the intellect, and the bashfulness, and the good mannerisms, and good ethics. And five (things), if these do not happen to be within someone, the life would not be welcoming for him – the health, and the safety, and the riches, and the contentment, and the compatible gentle companion’.[3]
4- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنْ إِسْمَاعِيلَ بْنِ قُتَيْبَةَ الْبَصْرِيِّ عَنْ أَبِي خَالِدٍ الْعَجَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَمْسٌ مَنْ لَمْ يَكُنَّ فِيهِ لَمْ يَكُنْ فِيهِ كَثِيرُ مُسْتَمْتَعٍ الدِّينُ وَ الْعَقْلُ وَ الْأَدَبُ وَ الْحُرِّيَّةُ وَ حُسْنُ الْخُلُقِ.
‘Al Khisa’ – My father, from Sa’ad, from Ibn Yazeed, from Ismail Bin Quteyba Al Basry, from Abu Khalid, Al Ajamy,
‘From Abu Abdullah-asws having said: ‘Five (things), if these do not happen to be within someone, there would not be a lot of qualities in him – the Religion, and the intellect, and the ethics, and the freedom, and the good mannerisms’.[4]
5- لي، الأمالي للصدوق لَا جَمَالَ أَزْيَنُ مِنَ الْعَقْلِ. رواه في خطبة طويلة عن أمير المؤمنين ع سيجيء تمامها في باب خطبه ع.
‘Al Amaali’ of Al Sadouq – ‘There is no beauty more adorning than the intellect. It is reported in a lengthy sermon of Amir Al-Momineen-asws. I shall come with the complete of it in the chapter of his-asws sermons’.[5]
6- لي، الأمالي للصدوق ابْنُ مُوسَى عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَحْمَرِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ الصَّادِقِ ع فُلَانٌ مِنْ عِبَادَتِهِ وَ دِينِهِ وَ فَضْلِهِ كَذَا وَ كَذَا
‘Al Amaali’ of Al Sadouq – Ibn Musa, from Muhammad Bin Yaqoub, from Ali Bin Muhammad Bin Abdullah, from Ibrahim Bin Is’haq Al Ahmar, from Muhammad Bin Suleyman, from his father who said,
‘I said to Abu Abdullah Al-Sadiq-asws, ‘So and so is such and such with his worship, and his Religion, and his such and such merits’.
قَالَ فَقَالَ كَيْفَ عَقْلُهُ
He (the narrator) said, ‘So he-asws said: ‘How is his intellect?’
فَقُلْتُ لَا أَدْرِي
I said, ‘I don’t know’.
فَقَالَ إِنَّ الثَّوَابَ عَلَى قَدْرِ الْعَقْلِ إِنَّ رَجُلًا مِنْ بَنِي إِسْرَائِيلَ كَانَ يَعْبُدُ اللَّهَ عَزَّ وَ جَلَّ فِي جَزِيرَةٍ مِنْ جَزَائِرِ الْبَحْرِ خَضْرَاءَ نَضِرَةٍ كَثِيرَةِ الشَّجَرِ طَاهِرَةِ الْمَاءِ وَ إِنَّ مَلَكاً مِنَ الْمَلَائِكَةِ مَرَّ بِهِ فَقَالَ يَا رَبِّ أَرِنِي ثَوَابَ عَبْدِكَ هَذَا
He-asws said: ‘The Rewards are in accordance to the intellect. There used to be a man from the Children of Israel who used to worship Allah-azwj Mighty and Majestic in an island from the island of the sea. (It was) green to behold, a lot of trees, clean water, and an Angel from the Angels passed by him, and he said, ‘O Lord-azwj! Show me the Rewards of this servant of yours’.
فَأَرَاهُ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ فَاسْتَقَلَّهُ الْمَلَكُ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ أَنِ اصْحَبْهُ فَأَتَاهُ الْمَلَكُ فِي صُورَةِ إِنْسِيٍّ فَقَالَ لَهُ مَنْ أَنْتَ قَالَ أَنَا رَجُلٌ عَابِدٌ بَلَغَنَا مَكَانُكَ وَ عِبَادَتُكَ بِهَذَا الْمَكَانِ فَجِئْتُ لِأَعْبُدَ مَعَكَ فَكَانَ مَعَهُ يَوْمَهُ ذَلِكَ
Allah-azwj Mighty and Majestic Showed that to him, but the Angel considered it little. Then Allah-azwj Mighty and Majestic Revealed unto him that he should accompany him. So, the Angel came to him in the image of a human being, and he (the worshipper) said to him, ‘Who are you?’ He (the Angel) said, ‘I am a worshipping man. Your status has reached me, and your worshipping in this place, so I came to worship with you’. And he was with him for that day of his.
فَلَمَّا أَصْبَحَ قَالَ لَهُ الْمَلَكُ إِنَّ مَكَانَكَ لَنَزِهَةٌ قَالَ لَيْتَ لِرَبِّنَا بَهِيمَةً فَلَوْ كَانَ لِرَبِّنَا حِمَارٌ لَرَعَيْنَاهُ فِي هَذَا الْمَوْضِعِ فَإِنَّ هَذَا الْحَشِيشَ يَضِيعُ
When it was morning, the Angel said to him, ‘Your place is natural’. He said, ‘Alas! If only there was an animal for our Lord-azwj, for if there was a donkey for our Lord-azwj, we would pasture it in this place, as this plush grass is going to waste’. So the Angel said to him, ‘And there is no donkey for your Lord-azwj?’
فَقَالَ لَهُ الْمَلَكُ وَ مَا لِرَبِّكَ حِمَارٌ
He said, ‘If there was a donkey for him, the likes of these plush grass would not go to waste!’.
فَقَالَ لَوْ كَانَ لَهُ حِمَارٌ مَا كَانَ يَضِيعُ مِثْلُ هَذَا الْحَشِيشِ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى الْمَلَكِ إِنَّمَا أُثِيبُهُ عَلَى قَدْرِ عَقْلِهِ.
Then Allah-azwj Mighty and Majestic Revealed unto the Angel: “But rather, I-azwj Rewarded him in accordance to his intellect”’.[6]
فَقَالَ لَهُ الْمَلَكُ وَ مَا لِرَبِّكَ حِمَارٌ
And Al-Sadiq-asws said: ‘Rasool-Allah-saww did not speak to the servants (people) with the peak of his-saww intellect, at all’.
قَالَ وَ قَالَ رَسُولُ اللَّهِ ص إِنَّا مَعَاشِرَ الْأَنْبِيَاءِ أُمِرْنَا أَنْ نُكَلِّمَ النَّاسَ عَلَى قَدْرِ عُقُولِهِمْ.
He-asws said: ‘And Rasool-Allah-saww said: ‘We, the group of Prophets-as have been Ordered that we-as speak to the people in accordance to their intellects’’.[7]
8- ل، الخصال لي، الأمالي للصدوق ابْنُ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ أَبِي جَمِيلَةَ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ: هَبَطَ جَبْرَئِيلُ عَلَى آدَمَ ع فَقَالَ يَا آدَمُ إِنِّي أُمِرْتُ أَنْ أُخَيِّرَكَ وَاحِدَةً مِنْ ثَلَاثٍ فَاخْتَرْ وَاحِدَةً وَ دَعِ اثْنَتَيْنِ
‘Al Amaali’ (and) ‘Al Khisal’ – Ibn Al Barqy, from his father, from his grandfather, from Amro Bin Usman, from Abu Jameela, from Ibn Tareyf, from Ibn Nabata,
‘From Ali-asws Bin Abu Talib-asws having said: ‘Jibraeel-as descended unto Adam-as and he-as said: ‘O Adam-as! I-as have been Ordered that I-as should give you one choice from three, and you-as should choose one, and leave two’.
فَقَالَ لَهُ آدَمُ وَ مَا الثَّلَاثُ يَا جَبْرَئِيلُ فَقَالَ الْعَقْلُ وَ الْحَيَاءُ وَ الدِّينُ
Adam-as said to him-as: ‘And what are the three, O Jibraeel-as?’ He-as said: ‘The intellect, and the bashfulness, and the Religion’.
قَالَ آدَمُ فَإِنِّي قَدِ اخْتَرْتُ الْعَقْلَ
Adam-as said: ‘I-as have hereby chosen the intellect’.
فَقَالَ جَبْرَئِيلُ لِلْحَيَاءِ وَ الدِّينِ انْصَرِفَا وَ دَعَاهُ فَقَالا لَهُ يَا جَبْرَئِيلُ إِنَّا أُمِرْنَا أَنْ نَكُونَ مَعَ الْعَقْلِ حَيْثُمَا كَانَ
Jibraeel-as said to the bashfulness and the Religion: ‘Depart and leave him-as’. But they both said to him-as, ‘O Jibraeel-as! We are Ordered to always happen to be with the intellect, wherever it may be’.
قَالَ فَشَأْنَكُمَا وَ عَرَجَ.
He (s.a.) said: ‘Then that is your business’, and he-as ascended’.[8]
9- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمْ يُقْسَمْ بَيْنَ الْعِبَادِ أَقَلُّ مِنْ خَمْسٍ الْيَقِينُ وَ الْقُنُوعُ وَ الصَّبْرُ وَ الشُّكْرُ وَ الَّذِي يَكْمُلُ بِهِ هَذَا كُلُّهُ الْعَقْلُ.
‘Al Khisal’ – Ibn Al Waleed, from Al Saffar, from Muhammad Bin Isa, from Usman Bin Isa, from Ibn Muskan,
‘From Abu Abdullah-asws having said: ‘There has not been distributed between the servant anything less than five – the conviction, and the contentment, and the patience, and the gratefulness, and that by which all these are perfected, is the intellect’.[9]
10- ل، الخصال فِي الْأَرْبَعِمِائَةِ مَنْ كَمَلَ عَقْلُهُ حَسُنَ عَمَلُهُ.
‘Al Khisal’ – In the four hundred (Hadith of Amir Al-Momineen-asws, he-asws said: ‘One who perfects his intellects, his deeds would be good’.[10]
11- ن، عيون أخبار الرضا عليه السلام الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ صَالِحٍ الرَّازِيِّ عَنْ حَمْدَانَ الدِّيوَانِيِّ قَالَ قَالَ الرِّضَا ع صَدِيقُ كُلِّ امْرِئٍ عَقْلُهُ وَ عَدُوُّهُ جَهْلُهُ.
‘Uyoun Akhba Al Reza-asws’ – Al Daqaq, from Al Asady, from Ahmad Bin Muhammad Bin Salih Al Razy, from Hamdan Al Diwany who said,
‘Al-Reza-asws said: ‘A friend of every person is his intellect, and his enemy is his ignorance’.[11]
12- ما، الأمالي للشيخ الطوسي الْمُفِيدُ رَحِمَهُ اللَّهُ عَنْ أَبِي حَفْصٍ عُمَرَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَهْرَوَيْهِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ مَا اسْتَوْدَعَ اللَّهُ عَبْداً عَقْلًا إِلَّا اسْتَنْقَذَهُ بِهِ يَوْماً.
‘Al Amali’ of the sheykh Al Tusi – Al Mufeed, from Abu Hafs Umar Bin Muhammad, from Ibn Mahrawiya, from Dawood Bin Suleyman who said,
‘I heard Al-Reza-asws saying: ‘Allah-azwj did not Deposit intellect in a servant except he would be saved by it one day’.[12]
13- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ التَّمَّارِ عَنْ مُحَمَّدِ بْنِ قَاسِمٍ الْأَنْبَارِيِّ عَنْ أَحْمَدَ بْنِ عُبَيْدٍ عَنْ عَبْدِ الرَّحِيمِ بْنِ قَيْسٍ الْهِلَالِيِّ عَنِ الْعُمَرِيِّ عَنْ أَبِي حَمْزَةَ السَّعْدِيِّ عَنْ أَبِيهِ قَالَ: أَوْصَى أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع إِلَى الْحَسَنِ بْنِ عَلِيٍّ ع فَقَالَ فِيمَا أَوْصَى بِهِ إِلَيْهِ
‘Al Amali’ of the sheykh Al Tusi – Al Mufeed, from Al Husayn Bin Muhammad Al Tammar, from Muhammad Bin Qasim Al Anbary, from Ahmad Ibn Ubeyd, from Abdul Raheem Bin Qays Al Hilali, from Al Amry, from Abu Hamza Al Sa’ady, from his father who said,
‘Amir Al-Momineen-asws Ali-asws Bin Abu Talib-asws bequeathed to Al-Hassan-asws Bin Ali-asws, and he-asws said among what he-asws bequeathed with to him-asws:
يَا بُنَيَّ لَا فَقْرَ أَشَدُّ مِنَ الْجَهْلِ وَ لَا عُدْمَ أَشَدُّ مِنْ عُدْمِ الْعَقْلِ وَ لَا وَحْدَةَ وَ لَا وَحْشَةَ أَوْحَشُ مِنَ الْعُجْبِ وَ لَا حَسَبَ كَحُسْنِ الْخُلُقِ وَ لَا وَرَعَ كَالْكَفِّ عَنْ مَحَارِمِ اللَّهِ وَ لَا عِبَادَةَ كَالتَّفَكُّرِ فِي صَنْعَةِ اللَّهِ عَزَّ وَ جَلَّ
‘O my-asws son-asws! There is no poverty more severe than ignorance, nor any deprivation more severe than the deprivation of the intellect, nor any loneliness or solitude lonelier than the self-conceit, nor any trait like the good manners, nor any devoutness like the restraint from the Prohibitions of Allah-azwj, nor any worship like the pondering in the Creation of Allah-azwj Mighty and Majestic.
يَا بُنَيَّ الْعَقْلُ خَلِيلُ الْمَرْءِ وَ الْحِلْمُ وَزِيرُهُ وَ الرِّفْقُ وَالِدُهُ وَ الصَّبْرُ مِنْ خَيْرِ جُنُودِهِ
O my-asws son-asws! The intellect is a friend of the person, and the forbearance is his Vizier, and the kindness is his father, and the patience is from the best of his army.
يَا بُنَيَّ إِنَّهُ لَا بُدَّ لِلْعَاقِلِ مِنْ أَنْ يَنْظُرَ فِي شَأْنِهِ فَلْيَحْفَظْ لِسَانَهُ وَ لْيَعْرِفْ أَهْلَ زَمَانِهِ
O my-asws son-asws! It is inevitable from the intellect that one looks into his occupation, so let him preserve his tongue, and let him recognise the people of his era.
يَا بُنَيَّ إِنَّ مِنَ الْبَلَاءِ الْفَاقَةَ وَ أَشَدُّ مِنْ ذَلِكَ مَرَضُ الْبَدَنِ وَ أَشَدُّ مِنْ ذَلِكَ مَرَضُ الْقَلْبِ وَ إِنَّ مِنَ النِّعَمِ سَعَةَ الْمَالِ وَ أَفْضَلُ مِنْ ذَلِكَ صِحَّةُ الْبَدَنِ وَ أَفْضَلُ مِنْ ذَلِكَ تَقْوَى الْقُلُوبِ
O my-asws son-asws! Surely, from the afflictions, there is the destitution, and more severe than that is the illness of the body, and more severe than that is the sickness of the heart, and that from the Bounties is the extensiveness of the wealth, and superior than that is the health of the body, and superior than that is the piety of the heart.
يَا بُنَيَّ لِلْمُؤْمِنِ ثَلَاثُ سَاعَاتٍ سَاعَةٌ يُنَاجِي فِيهَا رَبَّهُ وَ سَاعَةٌ يُحَاسِبُ فِيهَا نَفْسَهُ وَ سَاعَةٌ يَخْلُو فِيهَا بَيْنَ نَفْسِهِ وَ لَذَّتِهَا فِيمَا يَحِلُّ وَ يُحْمَدُ وَ لَيْسَ لِلْمُؤْمِنِ بُدٌّ مِنْ أَنْ يَكُونَ شَاخِصاً فِي ثَلَاثٍ مَرَمَّةٍ لِمَعَاشٍ أَوْ خُطْوَةٍ لِمَعَادٍ أَوْ لَذَّةٍ فِي غَيْرِ مُحَرَّمٍ.
O my-asws son-asws! For the Momin there are three timings – a time during which he whispers to his Lord-azwj, and a time during which he reckons himself, and a time during which he isolates himself and its pleasure during which he extols and praises (Allah-azwj), and there isn’t any escape for the Momin from focussing regarding three – correcting his livelihood, or taking steps for the Hereafter, or deriving pleasures in other than Prohibitions.[13]
14- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ الْيَقْطِينِيِّ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ عَنِ الْبَاقِرِ ع فِي خَبَرِ سَلْمَانَ وَ عُمَرَ أَنَّهُ قَالَ قَالَ رَسُولُ اللَّهِ ص يَا مَعْشَرَ قُرَيْشٍ إِنَّ حَسَبَ الْمَرْءِ دِينُهُ وَ مُرُوَّتَهُ خُلُقُهُ وَ أَصْلَهُ عَقْلُهُ.
‘Al Amali’ of the sheykh Al Tusi – Al Mufeed, from Ibn Qawlaqiyah, from Al Kulayni, from Ali Bin Ibrahim, from Al Yateeni, from Hanan Bin Sadeyr, from his father,
‘From Al-Baqir-asws in a Hadeeth of Salman-ra and Umar having said, ‘Rasool-Allah-saww said: ‘O group of Quraysh! Surely, the affiliation of the person is in his Religion, and his character is his morals, and his essence is his intellect’’.[14]
15- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدٍ الْكَاتِبِ عَنْ عَبْدِ الصَّمَدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ هَارُونَ بْنِ عِيسَى عَنْ أَبِي طَلْحَةَ الْخُزَاعِيِّ عَنْ عُمَرَ بْنِ عَبَّادٍ عَنْ أَبِي فُرَاتٍ قَالَ: قَرَأْتُ فِي كِتَابٍ لِوَهْبِ بْنِ مُنَبِّهٍ وَ إِذًا مَكْتُوبٌ فِي صَدْرِ الْكِتَابِ
‘Al Amali’ of the sheykh Al Tusi – Al Mufeed, from Ismail Bin Muhammad the scribe, from Abdul Samad Bin Ali, from Muhammad Bin Haroun Bin Isa, from Abu Talha Al Khuzaie, from Umar Bin Abad, from Abu Furat who said,
‘I read in the book of Lawhab Bin Mandah, and it was written in the middle of the book, ‘This is what the wise ones have placed in their books: –
هَذَا مَا وَضَعَتْ الْحُكَمَاءُ فِي كُتُبِهَا الِاجْتِهَادُ فِي عِبَادَةِ اللَّهِ أَرْبَحُ تِجَارَةٍ وَ لَا مَالَ أَعْوَدُ مِنَ الْعَقْلِ وَ لَا فَقْرَ أَشَدُّ مِنَ الْجَهْلِ وَ أَدَبٌ تَسْتَفِيدُهُ خَيْرٌ مِنْ مِيرَاثٍ وَ حُسْنُ الْخُلُقِ خَيْرُ رَفِيقٍ وَ التَّوْفِيقُ خَيْرُ قَائِدٍ وَ لَا ظَهْرَ أَوْثَقُ مِنَ الْمُشَاوَرَةِ وَ لَا وَحْشَةَ أَوْحَشُ مِنَ الْعُجْبِ وَ لَا يَطْمَعَنَّ صَاحِبُ الْكِبْرِ فِي حُسْنِ الثَّنَاءِ عَلَيْهِ.
‘The striving in the worship of Allah-azwj is the most profitable of trades, nor is there any wealth more supportive than the intellect, nor any poverty more severe than the ignorance, and ethics are better than inheritance, and good mannerisms is the best of friends, and the inclination (from Allah-azwj) is the best guide, nor is there any backbone stronger than the consultation, nor any loneliness more lonelier than the self-conceit, nor does the one of old age covet the praise lavished upon him’. (P.S. This is not a Hadeeth)[15]
16- ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ شَيْئاً أَبْغَضَ إِلَيْهِ مِنَ الْأَحْمَقِ لِأَنَّهُ سَلَبَهُ أَحَبَّ الْأَشْيَاءِ إِلَيْهِ وَ هُوَ عَقْلُهُ.
‘Al Ilal Al Sharaie’ – Ibn Al Mutawakkal, from Al Sa’ad Abady, from Al Barqy, from his father, from Ibn Abu Umeyr, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic did not Created anything more hateful to Him-azwj than the foolishness, because it spoils the thing most Beloved to Him-azwj, and it is a person’s intellect’.[16]
17- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: دِعَامَةُ الْإِنْسَانِ الْعَقْلُ وَ مِنَ الْعَقْلِ الْفِطْنَةُ وَ الْفَهْمُ وَ الْحِفْظُ وَ الْعِلْمُ فَإِذَا كَانَ تَأْيِيدُ عَقْلِهِ مِنَ النُّورِ كَانَ عَالِماً حَافِظاً زَكِيّاً فَطِناً فَهِماً وَ بِالْعَقْلِ يَكْمُلُ وَ هُوَ دَلِيلُهُ وَ مُبْصِرُهُ وَ مِفْتَاحُ أَمْرِهِ.
‘Al Ilal Al Sharaie’ – Ibn Al Waleed, from Al Saffar, from Ahmad Bin Muhammad, from Ibn Mahboub, from one of his companions,
‘From Abu Abdullah-asws having said: ‘A pillar of the human being is his intellect, and from the intellect is the cleverness, and the understanding, and the memorisation, and the knowledge. So when his intellect is supported by the Noor (Divine Light), he would be a scholar, a memoriser, an intellectual, clever, understanding; and by the intellect he is perfect, and it is his pointer and his insight and a key to his affairs’.[17]
18- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يُبْغِضُ الشَّيْخَ الْجَاهِلَ وَ الْغَنِيَّ الظَّلُومَ وَ الْفَقِيرَ الْمُخْتَالَ.
‘Qurb Al Isnad’ – Haroun, from Ibn Sadaqa,
‘From Ja’far-asws Bin Muhammad-asws having said: ‘Surely, Allah-azwj Blessed and Exalted Hated the ignorant old man, and the unjust rich one, and poor self-conceited one’.[18]
19- ثو، ثواب الأعمال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ أَبِي مُحَمَّدٍ الرَّازِيِّ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنْ إِبْرَاهِيمَ بْنِ بَكْرِ بْنِ أَبِي سَمَّاكٍ عَنِ الْفَضْلِ بْنِ عُثْمَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ كَانَ عَاقِلًا خُتِمَ لَهُ بِالْجَنَّةِ إِنْ شَاءَ اللَّهُ.
‘Sawab Al Amaal’ – My father, from Ahmad Bin Idrees, from Al Ashary, from Muhammad Bin Hasaan, from Abu Muhammad Al Razy, from Al Husayn Bin Yazeed, from Ibrahim Bin Bakr Bin Abu Samak, from Al Fazal Bin Usman who said,
‘I heard Abu Abdullah-asws saying: ‘One who was an intellectual, the ending for him would be in the Paradise, Allah-azwj Willing’.[19]
20- ثو، ثواب الأعمال بِهَذَا الْإِسْنَادِ عَنْ أَبِي مُحَمَّدٍ عَنِ ابْنِ عَمِيرَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ كَانَ عَاقِلًا كَانَ لَهُ دِينٌ وَ مَنْ كَانَ لَهُ دِينٌ دَخَلَ الْجَنَّةَ.
‘Sawab Al Amaal’ – By this chain, from Abu Muhammad, from Ibn Umeyr, from Is’haq Bin Ammar who said,
‘Abu Abdullah-asws said: ‘One who was an intellectual, there would be Religion for him, and one for who there is Religion, would enter the Paradise’.[20]
21- سن، المحاسن أَبِي عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ رَجُلٍ مِنْ هَمْدَانَ عَنْ عُبَيْدِ اللَّهِ بْنِ الْوَلِيدِ الْوَصَّافِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ يَرَى مُوسَى بْنُ عِمْرَانَ ع رَجُلًا مِنْ بَنِي إِسْرَائِيلَ يَطُولُ سُجُودُهُ وَ يَطُولُ سُكُوتُهُ فَلَا يَكَادُ يَذْهَبُ إِلَى مَوْضِعٍ إِلَّا وَ هُوَ مَعَهُ فَبَيْنَا هُوَ مِنَ الْأَيَّامِ فِي بَعْضِ حَوَائِجِهِ إِذْ مَرَّ عَلَى أَرْضٍ مُعْشِبَةٍ يَزْهُو وَ يَهْتَزُّ
‘Al Mahasin’ – My father, from Muhammad Bin Sinan, from a man from Hamdan, from Ubeydullah Bin Al Waleed Al Wasafy,
‘From Abu Ja’far-asws having said: ‘Musa Bin Imran-as saw a man from the Children of Israel prolonging his prostration and prolonging his silence, so he-as almost immediately went over to him and was with him. When it was from the days he was in one of his needs, he passed by a land which was plush with grass and scenic’.
قَالَ فَتَأَوَّهَ الرَّجُلُ فَقَالَ لَهُ مُوسَى عَلَى مَا ذَا تَأَوَّهْتَ قَالَ تَمَنَّيْتُ أَنْ يَكُونَ لِرَبِّي حِمَارٌ أَرْعَاهُ هَاهُنَا
He-asws said: ‘The man wept, so Musa-as said to him: ‘What are you crying upon?’ He said, ‘I wish there would happen to be a donkey for my Lord-azwj, I could pasture it over here!’’
قَالَ وَ أَكَبَّ مُوسَى ع طَوِيلًا بِبَصَرِهِ عَلَى الْأَرْضِ اغْتِمَاماً بِمَا سَمِعَ مِنْهُ قَالَ فَانْحَطَّ عَلَيْهِ الْوَحْيُ
He-asws said: ‘Musa-as looked down at the ground for a long while, gloomy at what he-as heard from him’.
فَقَالَ لَهُ مَا الَّذِي أَكْبَرْتَ مِنْ مَقَالَةِ عَبْدِي أَنَا أُؤَاخِذُ عِبَادِي عَلَى قَدْرِ مَا أَعْطَيْتُهُمْ مِنَ الْعَقْلِ.
He-asws said: ‘Then Revelation came down unto him-as and He-azwj Said to him-as: “What is that which you find grievous from the speech of My-azwj servant? I-azwj Seize My-azwj servants upon a measurement of what I-azwj Give them from the intellect”’.[21]
22- سن، المحاسن بَعْضُ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص مَا قَسَمَ اللَّهُ لِلْعِبَادِ شَيْئاً أَفْضَلَ مِنَ الْعَقْلِ فَنَوْمُ الْعَاقِلِ أَفْضَلُ مِنْ سَهَرِ الْجَاهِلِ وَ إِفْطَارُ الْعَاقِلِ أَفْضَلُ مِنْ صَوْمِ الْجَاهِلِ وَ إِقَامَةُ الْعَاقِلِ أَفْضَلُ مِنْ شُخُوصِ الْجَاهِلِ
‘Al Mahasin’ – One of our companions raised it, said,
‘Rasool-Allah-saww said: ‘Allah-azwj has not Distributed among the servants anything more superior than the intellect. Thus, the sleep of the intellectual is superior than the vigil of the ignorant, and eating of the intellectual is superior than the Fasting of the ignorant, and the standing (in Salat) of the intellectual is superior than the focussing of the ignorant.
وَ لَا بَعَثَ اللَّهُ رَسُولًا وَ لَا نَبِيّاً حَتَّى يَسْتَكْمِلَ الْعَقْلَ وَ يَكُونَ عَقْلُهُ أَفْضَلَ مِنْ عُقُولِ جَمِيعِ أُمَّتِهِ وَ مَا يُضْمِرُ النَّبِيُّ فِي نَفْسِهِ أَفْضَلُ مِنِ اجْتِهَادِ الْمُجْتَهِدِينَ
And Allah-azwj did not Send a Rasool-as, nor a Prophet-as until He-azwj Perfected his-as intellect, and his-as intellect happened to be superior than the intellect of the entirety of his-as community, and what the Prophet-as conceals within himself-as is superior than the striving of the strivers.
وَ مَا أَدَّى الْعَاقِلُ فَرَائِضَ اللَّهِ حَتَّى عَقَلَ مِنْهُ وَ لَا بَلَغَ جَمِيعُ الْعَابِدِينَ فِي فَضْلِ عِبَادَتِهِمْ مَا بَلَغَ الْعَاقِلُ إِنَّ الْعُقَلَاءَ هُمْ أُولُو الْأَلْبَابِ الَّذِينَ قَالَ اللَّهُ عَزَّ وَ جَلَ إِنَّما يَتَذَكَّرُ أُولُوا الْأَلْبابِ.
And the intellectual does not perform the Obligations of Allah-azwj until he understands from it, nor do the entirety of the worshippers reach in the merits of their worship what the intellectual reaches. The intellectuals, they are the ones of understanding about whom Allah-azwj Mighty and Majestic Said: But rather, the ones with the understanding will be mindful [13:19].[22]
23- سن، المحاسن بَعْضُ أَصْحَابِنَا رَفَعَهُ قَالَ: مَا يُعْبَأُ مِنْ أَهْلِ هَذَا الدِّينِ بِمَنْ لَا عَقْلَ لَهُ
‘Al Mahasin’ – One of our companions raised it,
‘He-asws said: ‘Do not care about the one from the people of this Religion, one who has not intellect for him’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّا نَأْتِي قَوْماً لَا بَأْسَ بِهِمْ عِنْدَنَا مِمَّنْ يَصِفُ هَذَا الْأَمْرَ لَيْسَتْ لَهُمْ تِلْكَ الْعُقُولُ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! We came to a people, from the one who are described to be on this matter (Wilayah), there was no problem with them, there wasn’t for them, that (kind of) intellect’.
فَقَالَ لَيْسَ هَؤُلَاءِ مِمَّنْ خَاطَبَ اللَّهُ فِي قَوْلِهِ يا أُولِي الْأَلْبابِ إِنَّ اللَّهَ خَلَقَ الْعَقْلَ فَقَالَ لَهُ أَقْبِلْ فَأَقْبَلَ ثُمَّ قَالَ لَهُ أَدْبِرْ فَأَدْبَرَ فَقَالَ وَ عِزَّتِي وَ جَلَالِي مَا خَلَقْتُ شَيْئاً أَحْسَنَ مِنْكَ وَ أَحَبَّ إِلَيَّ مِنْكَ بِكَ آخُذُ وَ بِكَ أُعْطِي.
So he-asws said: ‘Those aren’t from the one whom Allah-azwj Addressed in His-azwj Words: O ones of understanding, [5:100]. Allah-azwj Created the intellect and Said to it: “Come!” So it came. Then He-azwj Said to it: “Go back!” So it went back. Then He-azwj Said: “By My-azwj Might and My-azwj Majesty! I-azwj did not Create anything better than you, and more Beloved to Me-azwj than you. By you I-azwj shall Seize, and by you I-azwj shall Give”’.[23]
24- سن، المحاسن النَّوْفَلِيُّ وَ جَهْمُ بْنُ حَكِيمٍ الْمَدَائِنِيُّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا بَلَغَكُمْ عَنْ رَجُلٍ حُسْنُ حَالِهِ فَانْظُرُوا فِي حُسْنِ عَقْلِهِ فَإِنَّمَا يُجَازَى بِعَقْلِهِ.
‘Al Mahasin’ – Al Nowfaly and Jahm Bin Hakeem Al Madainy, from Al Sakuny,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘When it (news) reaches you about a man, of the goodness of his state, then look into the goodness of his intellect, for rather he would be Recompensed as per his intellect’.[24]
25- مص، مصباح الشريعة قَالَ الصَّادِقُ ع الْجَهْلُ صُورَةٌ رُكِّبَتْ فِي بَنِي آدَمَ إِقْبَالُهَا ظُلْمَةٌ وَ إِدْبَارُهَا نُورٌ وَ الْعَبْدُ مُتَقَلِّبٌ مَعَهَا كَتَقَلُّبِ الظِّلِّ مَعَ الشَّمْسِ أَ لَا تَرَى إِلَى الْإِنْسَانِ
‘Misbah Al Sharia’ – Al-Sadiq-asws said: ‘The ignorance is an image riding inside the children of Adam-as. In front of it is darkness and behind it is light, and the servant tends to turn with it like the turning of the shade with the sun. Do you not see the human being?
تَارَةً تَجِدُهُ جَاهِلًا بِخِصَالِ نَفْسِهِ حَامِداً لَهَا عَارِفاً بِعَيْبِهَا فِي غَيْرِهِ سَاخِطاً وَ تَارَةً تَجِدُهُ عَالِماً بِطِبَاعِهِ سَاخِطاً لَهَا حَامِداً لَهَا فِي غَيْرِهِ
Sometimes you find him ignorant of his own characteristics, praising these, recognising its faults, (but if found) in others, he would be angered by it. And sometimes you find him knowing his own nature, being angered by it, praising it if found in others.
فَهُوَ مُتَقَلِّبٌ بَيْنَ الْعِصْمَةِ وَ الْخِذْلَانِ فَإِنْ قَابَلَتْهُ الْعِصْمَةُ أَصَابَ وَ إِنْ قَابَلَهُ الْخِذْلَانُ أَخْطَأَ وَ مِفْتَاحُ الْجَهْلِ الرِّضَا وَ الِاعْتِقَادُ بِهِ وَ مِفْتَاحُ الْعِلْمِ الِاسْتِبْدَالُ مَعَ إِصَابَةِ مُوَافَقَةِ التَّوْفِيقِ
So, he keeps turning between the infallibility and the abandonment. If he faces the infallibility, he gets it right, and if he accepts the abandonment, he errs. And the key to the ignorance is the agreeability and the believing in it, and the key of the knowledge is the replacement with the correct (actions) and be compatible with the inclination.
وَ أَدْنَى صِفَةُ الْجَاهِلِ دَعْوَاهُ الْعِلْمَ بِلَا اسْتِحْقَاقٍ وَ أَوْسَطُهُ جَهْلُهُ بِالْجَهْلِ وَ أَقْصَاهُ جُحُودُهُ الْعِلْمَ وَ لَيْسَ شَيْءٌ إِثْبَاتُهُ حَقِيقَةُ نَفْيِهِ إِلَّا الْجَهْلُ وَ الدُّنْيَا وَ الْحِرْصُ فَالْكُلُّ مِنْهُمْ كَوَاحِدٍ وَ الْوَاحِدُ مِنْهُمْ كَالْكُلِّ.
And the lowest attribute of the ignorant one is his claim to knowledge without being worthy of it; and its medium (attribute) is his ignorance with the ignorance; and the extreme (attribute) is his denial of the knowledge. And there isn’t any proof (with him) of his denial of reality except for the ignorance, and (coveting) the world, and the greed. Thus, all of these (attributes) are like one, and the one of them is like all’.[25]
26- م، تفسير الإمام عليه السلام عَنْ أَبِي مُحَمَّدٍ ع قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع مَنْ لَمْ يَكُنْ عَقْلُهُ أَكْمَلَ مَا فِيهِ كَانَ هَلَاكُهُ مِنْ أَيْسَرِ مَا فِيهِ.
‘Tafseer of the Imam-asws – From Abu Muhammad-asws having said: ‘Ali-asws Bin Al-Husayn-asws said: ‘One whose intellect is not the most perfect of (everything) what is within him, his destruction would be from the easiest of what is within him’.[26]
27- ضه، روضة الواعظين قَالَ أَمِيرُ الْمُؤْمِنِينَ ع صَدْرُ الْعَاقِلِ صُنْدُوقُ سِرِّهِ وَ لَا غِنَى كَالْعَقْلِ وَ لَا فَقْرَ كَالْجَهْلِ وَ لَا مِيرَاثَ كَالْأَدَبِ وَ لَا مَالَ أَعْوَدُ مِنَ الْعَقْلِ وَ لَا عَقْلَ كَالتَّدْبِيرِ.
‘Rowzat Al Waizeen’ – Amir Al-Momineen-asws said: ‘The chest of the intellectual is a box of his secrets, and there is no richness like the intellect, nor any poverty like the ignorance, nor any inheritance like the ethics, nor any wealth more supportive than the intellect, nor any intellect like the management’.[27]
28- ضه، روضة الواعظين رُوِيَ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: أَسَاسُ الدِّينِ بُنِيَ عَلَى الْعَقْلِ وَ فُرِضَتِ الْفَرَائِضُ عَلَى الْعَقْلِ وَ رَبُّنَا يُعْرَفُ بِالْعَقْلِ وَ يُتَوَسَّلُ إِلَيْهِ بِالْعَقْلِ وَ الْعَاقِلُ أَقْرَبُ إِلَى رَبِّهِ مِنْ جَمِيعِ الْمُجْتَهِدِينَ بِغَيْرِ عَقْلٍ وَ لَمِثْقَالُ ذَرَّةٍ مِنْ بِرِّ الْعَاقِلِ أَفْضَلُ مِنْ جِهَادِ الْجَاهِلِ أَلْفَ عَامٍ.
‘Rowzat Al Waizeen’ – It is reported from Ibn Abbas having said,
‘The foundation of the Religion is built upon the intellect, and the Obligations have been Obligated upon the intellect; and our Lord-azwj is recognised by the intellect, and one beseeches to Him-azwj with the intellect, and the intellectual is closest to his Lord-azwj than the entirety of the strivers without intellect; and the weight of a particle of righteousness from the intellectual is superior than the striving of the ignorant of a thousand years’. (P.S. this is not a Hadeeth)[28]
29- ضه، روضة الواعظين قَالَ النَّبِيُّ ص قِوَامُ الْمَرْءِ عَقْلُهُ وَ لَا دِينَ لِمَنْ لَا عَقْلَ لَهُ.
‘Rowzat Al Waizeen’ – The Prophet-saww said: ‘The strength of the person is his intellect, and there is no Religion for the one who has not intellect for him’.[29]
30- ختص، الإختصاص قَالَ الصَّادِقُ ع إِذَا أَرَادَ اللَّهُ أَنْ يُزِيلَ مِنْ عَبْدٍ نِعْمَةً كَانَ أَوَّلُ مَا يُغَيِّرُ مِنْهُ عَقْلَهُ.
‘Al Ikhtisas’ – Al-Sadiq-asws said: ‘Whenever Allah-azwj Intends to Withdraw a Bounty from a servant, the first of what He-azwj Changes from him is his intellect’.[30]
31- وَ قَالَ ع يَغُوصُ الْعَقْلُ عَلَى الْكَلَامِ فَيَسْتَخْرِجُهُ مِنْ مَكْنُونِ الصَّدْرِ كَمَا يَغُوصُ الْغَائِصُ عَلَى اللُّؤْلُؤِ الْمُسْتَكِنَّةِ فِي الْبَحْرِ.
And he-asws said: ‘The intellect dives for the speech and it extracts it from the concealment of the chest, just as the diver tends to dive for the pearls concealed in the ocean’.[31]
32- وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع النَّاسُ أَعْدَاءٌ لِمَا جَهِلُوا.
And Amir Al-Momineen-asws said: ‘The people tend to be enemies of what they are ignorant of’.[32]
33- وَ قَالَ ع أَرْبَعُ خِصَالٍ يَسُودُ بِهَا الْمَرْءُ الْعِفَّةُ وَ الْأَدَبُ وَ الْجُودُ وَ الْعَقْلُ.
And he-asws said: ‘Four characteristics, the person prevails by these – the chastity, and the ethics, and the benevolence, and the intellect’.[33]
34- وَ قَالَ ع لَا مَالَ أَعْوَدُ مِنَ الْعَقْلِ وَ لَا مُصِيبَةَ أَعْظَمُ مِنَ الْجَهْلِ وَ لَا مُظَاهَرَةَ أَوْثَقُ مِنَ الْمُشَاوَرَةِ وَ لَا وَرَعَ كَالْكَفِّ عَنِ الْمَحَارِمِ وَ لَا عِبَادَةَ كَالتَّفَكُّرِ وَ لَا قَائِدَ خَيْرٌ مِنَ التَّوْفِيقِ وَ لَا قَرِينَ خَيْرٌ مِنْ حُسْنِ الْخُلُقِ وَ لَا مِيرَاثَ خَيْرٌ مِنَ الْأَدَبِ.
And he-asws said: ‘There is no wealth more supportive than the intellect, nor is there any difficulty greater than the ignorance, nor are backer stronger than the consultation, nor any piety like the restraint from the Prohibitions, nor any worship like the pondering, nor any guide better than the inclination, nor any pairing better than the good mannerisms, nor any inheritance better than the ethics’.[34]
35- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ حَنْظَلَةَ بْنِ زَكَرِيَّا الْقَاضِي عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ حَمْزَةَ الْعَلَوِيِّ عَنْ أَبِيهِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص حَسَبُ الْمُؤْمِنِ مَالُهُ وَ مُرُوَّتُهُ عَقْلُهُ وَ حِلْمُهُ شَرَفُهُ وَ كَرَمُهُ تَقْوَاهُ.
‘Al Amali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Hanzalat Bin Zakariyya the judge, from Muhammad Bin Ali Bin Hamza Al Alawy, from his father,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Reckoning of the Momin is his wealth, and his personality is his intellect, and his forbearance is his nobility, and his honour is his piety’.[35]
36 الدُّرَّةُ الْبَاهِرَةُ قَالَ أَبُو الْحَسَنِ الثَّالِثُ ع الْجَهْلُ وَ الْبُخْلُ أَذَمُّ الْأَخْلَاقِ.
Al-Durrat Al-Bahira – Abu Al-Hassan-asws the third said: ‘The ignorance and the miserliness are the most condemned of the traits’.[36]
37- وَ قَالَ أَبُو مُحَمَّدٍ الْعَسْكَرِيُّ ع حُسْنُ الصُّورَةِ جَمَالٌ ظَاهِرٌ وَ حُسْنُ الْعَقْلِ جَمَالٌ بَاطِنٌ.
And Abu Muhammad Al-Askari-asws said: ‘A good face is the apparent beauty, and the good intellect is the hidden beauty’.[37]
38- وَ قَالَ ع لَوْ عَقَلَ أَهْلُ الدُّنْيَا خَرِبَتْ.
And he-asws said: ‘If the people (don’t) use their intellect, it would be ruined’.[38]
39- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَيْسَ الرُّؤْيَةُ مَعَ الْإِبْصَارِ وَ قَدْ تَكْذِبُ الْعُيُونُ أَهْلَهَا وَ لَا يَغُشُّ الْعَقْلُ مَنِ انْتَصَحَهُ.
Nahj Al-Balagah – Amir Al-Momineen-asws said: ‘There isn’t any seeing with the insight (i.e., the real seeing is the insight of the intellect), and the eyes have belied its people, nor can the intellect be overwhelmed from its advice being taken’.[39]
40- نهج، نهج البلاغة قَالَ ع لَا غِنَى كَالْعَقْلِ وَ لَا فَقْرَ كَالْجَهْلِ وَ لَا مِيرَاثَ كَالْأَدَبِ وَ لَا ظَهِيرَ كَالْمُشَاوَرَةِ.
Nahj Al-Balagah – He-asws said: ‘There is no wealth like the intellect, nor any poverty like the ignorance, nor an inheritance like the ethics, nor any backer like the consultation’.[40]
41- وَ قَالَ ع أَغْنَى الْغِنَى الْعَقْلُ وَ أَكْبَرُ الْفَقْرِ الْحُمْقُ.
And he-asws said: ‘The richest of the riches is the intellect, and the greatest of the poverty is the stupidity’.[41]
42- وَ قَالَ ع لَا مَالَ أَعْوَدُ مِنَ الْعَقْلِ وَ لَا عَقْلَ كَالتَّدْبِيرِ.
And he-asws said: ‘There is no wealth more supportive than the intellect, nor is there any intellect like the management’.[42]
43- وَ قَالَ ع الْحِلْمُ غِطَاءٌ سَاتِرٌ وَ الْعَقْلُ حُسَامٌ بَاتِرٌ فَاسْتُرْ خَلَلَ خُلُقِكَ بِحِلْمِكَ وَ قَاتِلْ هَوَاكَ بِعَقْلِكَ.
And he-asws said: ‘The forbearance is the veiling cover, and the intellect is the absolute sword. Veil the bad manners with your forbearance, and kill your whims with your intellect’.[43]
44 كَنْزُ الْكَرَاجُكِيِّ، قَالَ النَّبِيُّ ص لِكُلِّ شَيْءٍ آلَةٌ وَ عُدَّةٌ وَ آلَةُ الْمُؤْمِنِ وَ عُدَّتُهُ الْعَقْلُ
Kunz of Al-Karajaky – The Prophet-saww said: ‘For everything there is a tool and a weapon, and the tool of the Momin and his weapon is the intellect.
وَ لِكُلِّ شَيْءٍ مَطِيَّةٌ وَ مَطِيَّةُ الْمَرْءِ الْعَقْلُ وَ لِكُلِّ شَيْءٍ غَايَةٌ وَ غَايَةُ الْعِبَادَةِ الْعَقْلُ
And for everything there is a ride, and the ride of the person is the intellect. And for everything there is a peak, and the peak of the worship is the intellect.
وَ لِكُلِّ قَوْمٍ رَاعٍ وَ رَاعِي الْعَابِدِينَ الْعَقْلُ وَ لِكُلِّ تَاجِرٍ بِضَاعَةٌ وَ بِضَاعَةُ الْمُجْتَهِدِينَ الْعَقْلُ
And for every people there is a shepherd, and the shepherd of the worshippers is the intellect. And for everything there is a trader there are goods, and the goods of the strivers is the intellect.
وَ لِكُلِّ خَرَابٍ عِمَارَةٌ وَ عِمَارَةُ الْآخِرَةِ الْعَقْلُ وَ لِكُلِّ سَفْرٍ فُسْطَاطٌ يَلْجَئُونَ إِلَيْهِ وَ فُسْطَاطُ الْمُسْلِمِينَ الْعَقْلُ.
And for every ruin (sign one can gather that) there used to be a building, and the building of the Hereafter is the intellect. And for every journey there is a tent they are resorting to, and a tent of the Muslims is the intellect’.[44]
45- وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا عُدَّةَ أَنْفَعُ مِنَ الْعَقْلِ وَ لَا عَدُوَّ أَضَرُّ مِنَ الْجَهْلِ.
And Amir Al-Momineen-asws said: ‘There is no weapon more beneficial than the intellect, nor any enemy more harmful than the ignorance’.[45]
46- وَ قَالَ: زِينَةُ الرَّجُلِ عَقْلُهُ.
And he-asws said: ‘An adornment of the man is his intellect’.[46]
47- وَ قَالَ ع قَطِيعَةُ الْعَاقِلِ تَعْدِلُ صِلَةَ الْجَاهِلِ.
And he-asws said: ‘The cutting off (relationship) of the intellectual equates to the maintaining (relationship) of the ignorant one’.[47]
48- وَ قَالَ ع مَنْ لَمْ يَكُنْ أَكْثَرُ مَا فِيهِ عَقْلَهُ كَانَ بِأَكْثَرِ مَا فِيهِ قَتْلُهُ.
And he-asws said: ‘One, whose majority of his contents is not intellect, would be killed by what is most inside him’.[48]
49- وَ قَالَ ع الْجَمَالُ فِي اللِّسَانِ وَ الْكَمَالُ فِي الْعَقْلِ وَ لَا يَزَالُ الْعَقْلُ وَ الْحُمْقُ يَتَغَالَبَانِ عَلَى الرَّجُلِ إِلَى ثَمَانِيَ عَشْرَةَ سَنَةً فَإِذَا بَلَغَهَا غَلَبَ عَلَيْهِ أَكْثَرُهُمَا فِيهِ.
And he-asws said: ‘The beauty is in the tongue, and the perfection is in the intellect; and the intellect and the stupidity do not cease to overcome each other upon the man up to the age of eighty years. So when he reaches it, the majority of the two which are within him, overcome him’.[49]
50- وَ قَالَ ع الْعُقُولُ أَئِمَّةُ الْأَفْكَارِ وَ الْأَفْكَارُ أَئِمَّةُ الْقُلُوبِ وَ الْقُلُوبُ أَئِمَّةُ الْحَوَاسِّ وَ الْحَوَاسُّ أَئِمَّةُ الْأَعْضَاءِ.
And he-asws said: ‘The intellects of the Imams-asws are the thoughts, and the thoughts of the Imams-asws are the hearts, and the hearts of the Imams-asws are the sensory perception, and the sensory perceptions of the Imams-asws are the organs’.[50]
51- وَ قَالَ رَسُولُ اللَّهِ ص اسْتَرْشِدُوا الْعَقْلَ تُرْشَدُوا وَ لَا تَعْصُوهُ فَتَنْدَمُوا.
And Rasool-Allah-saww said: ‘Seek guidance of the intellect, you will be guided, and do not disobey it, for you will be regretting’.[51]
52- وَ قَالَ ص سَيِّدُ الْأَعْمَالِ فِي الدَّارَيْنِ الْعَقْلُ وَ لِكُلِّ شَيْءٍ دِعَامَةٌ وَ دِعَامَةُ الْمُؤْمِنِ عَقْلُهُ فَبِقَدْرِ عَقْلِهِ تَكُونُ عِبَادَتُهُ لِرَبِّهِ.
And he-asws said: ‘The chief of the deeds in the two houses (world and the Hereafter) is the intellect, and for everything there is a pillar and a pillar of the Momin is his intellect. Thus, in accordance to his intellect, his (acts of) worship would be for his Lord-azwj’.[52]
53- وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْعُقُولُ ذَخَائِرُ وَ الْأَعْمَالُ كُنُوزٌ.
And Amir Al-Momineen-asws said: ‘The intellects are ammunition, and the deeds are treasures’.[53]
باب 2 حقيقة العقل و كيفيته و بدو خلقه
CHAPTER 2 – REALITY OF THE INTELLECT, AND ITS QUALITATIVE STATE, AND BEGINNING OF ITS CREATION
1- لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ عَنِ الْبَاقِرِ ع قَالَ: لَمَّا خَلَقَ اللَّهُ الْعَقْلَ اسْتَنْطَقَهُ ثُمَّ قَالَ لَهُ أَقْبِلْ فَأَقْبَلَ ثُمَّ قَالَ لَهُ أَدْبِرْ فَأَدْبَرَ
‘Al Amaali’ of A Sadouq – Ibn Al Mutawakkal, from Al Humeyri, from Ibn Isa, from Ibn Mahboub, from Al A’ala, from Muhammad,
‘From Al-Baqir-asws having said: ‘When Allah-azwj Created the intellect, Gave it the power of speech, then Said to it: “Come!” So it came (forward). The Said to it: “Go back!” So it went back.
ثُمَّ قَالَ لَهُ وَ عِزَّتِي وَ جَلَالِي مَا خَلَقْتُ خَلْقاً هُوَ أَحَبُّ إِلَيَّ مِنْكَ وَ لَا أُكْمِلُكَ إِلَّا فِيمَنْ أُحِبُّ أَمَا إِنِّي إِيَّاكَ آمُرُ وَ إِيَّاكَ أَنْهَى وَ إِيَّاكَ أُثِيبُ.
Then Said to it: “By My-azwj Might and My-azwj Majesty! I-azwj did not Create any creature which is more Beloved to Me-azwj than you, nor did I-azwj Perfect you except in ones whom I-azwj Love. As for I-azwj, it is you I-azwj Command, and you I-azwj Forbid, and you I-azwj shall Reward’.[54]
2- ع، علل الشرائع فِي سُؤَالاتِ الشَّامِيِّ عَنْ أَمِيرِ الْمُؤْمِنِينَ أَخْبِرْنِي عَنْ أَوَّلِ مَا خَلَقَ اللَّهُ تَبَارَكَ وَ تَعَالَى فَقَالَ النُّورُ.
‘Ilal Al Sharaie’ – Among the questions of the Syrian from Amir Al-Momineen-asws – ‘Inform me about the first of what Allah-azwj Blessed and Exalted Created’. So he-asws said: ‘The Noor (light)’.[55]
3- سن، المحاسن مُحَمَّدُ بْنُ عَلِيٍّ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ خَلَقَ الْعَقْلَ فَقَالَ لَهُ أَقْبِلْ فَأَقْبَلَ ثُمَّ قَالَ لَهُ أَدْبِرْ فَأَدْبَرَ ثُمَّ قَالَ لَهُ وَ عِزَّتِي وَ جَلَالِي مَا خَلَقْتُ شَيْئاً أَحَبَّ إِلَيَّ مِنْكَ لَكَ الثَّوَابُ وَ عَلَيْكَ الْعِقَابُ.
Al Mahasin – Muhammad Bin Ali, from Waheyb Bin Hafs, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Created the intellect and Said to it: “Come!” So it came. Then Said to it: “Go back!” So it went back. Then Said to it: “By My-azwj Mighty and My-azwj Majesty, I did not Create anything from Beloved to Me-azwj than you. For you is the Reward and upon you is the Punishment”’.[56]
4- سن، المحاسن السِّنْدِيُّ بْنُ مُحَمَّدٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع قَالا لَمَّا خَلَقَ اللَّهُ الْعَقْلَ قَالَ لَهُ أَدْبِرْ فَأَدْبَرَ ثُمَّ قَالَ لَهُ أَقْبِلْ فَأَقْبَلَ فَقَالَ وَ عِزَّتِي وَ جَلَالِي مَا خَلَقْتُ خَلْقاً أَحْسَنَ مِنْكَ إِيَّاكَ آمُرُ وَ إِيَّاكَ أَنْهَى وَ إِيَّاكَ أُثِيبُ وَ إِيَّاكَ أُعَاقِبُ.
‘Al Mahasin’ – Al Sindy Bin Muhammad, from Al A’ala, from Muhammad,
‘From Abu Ja’far-asws and Abu Abdullah-asws both having said: ‘When Allah-azwj Created the intellect, Said to it: “Go back!” So it went back. Then Said to it: “Come!” So it came. Then He-azwj Said: “By My-azwj Mighty and My-azwj Majesty! I-azwj did not Create any creature better than you. It is you I-azwj shall Instruct, and you I-azwj shall Forbid, and you I-azwj shall Reward, and you I-azwj shall Punish”’.[57]
5- سن، المحاسن عَلِيُّ بْنُ الْحَكَمِ عَنْ هِشَامٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَمَّا خَلَقَ اللَّهُ الْعَقْلَ قَالَ لَهُ أَقْبِلْ فَأَقْبَلَ ثُمَّ قَالَ لَهُ أَدْبِرْ فَأَدْبَرَ ثُمَّ قَالَ وَ عِزَّتِي وَ جَلَالِي مَا خَلَقْتُ خَلْقاً هُوَ أَحَبُّ إِلَيَّ مِنْكَ بِكَ آخُذُ وَ بِكَ أُعْطِي وَ عَلَيْكَ أُثِيبُ.
‘Al Mahasin’ – Ali Bin Al Hakam, from Hisham who said,
‘Abu Abdullah-asws said: ‘When Allah-azwj Created the intellect, Said to it: “Come!” So it came. Then Said to it: “Go back!” So it went back. Then Said: “By My-azwj Might and My-azwj Majesty! I-azwj did not Create a creature which is more Beloved to Me-azwj than you. By you I-azwj shall Seize, and by you I-azwj shall Give, and upon you I-azwj Shall Reward”’.[58]
6- سن، المحاسن أَبِي عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ النَّوْفَلِيِّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص خَلَقَ اللَّهُ الْعَقْلَ فَقَالَ لَهُ أَدْبِرْ فَأَدْبَرَ ثُمَّ قَالَ لَهُ أَقْبِلْ فَأَقْبَلَ ثُمَّ قَالَ مَا خَلَقْتُ خَلْقاً أَحَبَّ إِلَيَّ مِنْكَ
‘Al Mahasin’ – My father, from Abdullah Bin Al Fazl Al Nowfaly, from his father,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-azwj said: ‘Allah-azwj Created the intellect and Said to it: “Go back!” So it went back. Then Said to it: “Come!” It came (forward). Then Said: “I-azwj did not Create a creature more Beloved to Me-azwj than you.
فَأَعْطَى اللَّهُ مُحَمَّداً ص تِسْعَةً وَ تِسْعِينَ جُزْءاً ثُمَّ قَسَمَ بَيْنَ الْعِبَادِ جُزْءاً وَاحِداً.
Then Allah-azwj gave Muhammad-saww ninety-nine parts, then Divided one part between the servants’.[59]
7- غو، غوالي اللئالي قَالَ النَّبِيُّ ص أَوَّلُ مَا خَلَقَ اللَّهُ نُورِي.
‘Gawail Al La’aly’ – The Prophet-saww said: ‘The first of what Allah-azwj Created was my-saww Noor (Light)’.[60]
8- وَ فِي حَدِيثٍ آخَرَ أَنَّهُ ص قَالَ: أَوَّلُ مَا خَلَقَ اللَّهُ الْعَقْلُ.
And in another Hadeeth, he-saww said: ‘The first of what Allah-azwj Created was the intellect’.[61]
9- وَ رُوِيَ بِطَرِيقٍ آخَرَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا خَلَقَ الْعَقْلَ قَالَ لَهُ أَقْبِلْ فَأَقْبَلَ ثُمَّ قَالَ لَهُ أَدْبِرْ فَأَدْبَرَ فَقَالَ تَعَالَى وَ عِزَّتِي وَ جَلَالِي مَا خَلَقْتُ خَلْقاً هُوَ أَكْرَمُ عَلَيَّ مِنْكَ بِكَ أُثِيبُ وَ بِكَ أُعَاقِبُ وَ بِكَ آخُذُ وَ بِكَ أُعْطِي.
And it is reported by another source that Allah-azwj Mighty and Majestic, when He-azwj Created the intellect, Said to it: “Come!” So it came (forward). Then Said to it: “Go back!” So it went back. Then Allah-azwj the Exalted Said: “By My-azwj Mighty and My-azwj Majesty! I-azwj did not Create a creature which it more Prestigious to Me-azwj than you. By you I-azwj shall Reward, and by you I-azwj shall Punish, and by you I-azwj shall Seize, and by you I-azwj shall Give”’.[62]
10- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ مَعْبَدٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنْ إِسْحَاقَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ آتِيهِ أُكَلِّمُهُ بِبَعْضِ كَلَامِي فَيَعْرِفُ كُلَّهُ وَ مِنْهُمْ مَنْ آتِيهِ فَأُكَلِّمُهُ بِالْكَلَامِ فَيَسْتَوْفِي كَلَامِي كُلَّهُ ثُمَّ يَرُدُّهُ عَلَيَّ كَمَا كَلَّمْتُهُ وَ مِنْهُمْ مَنْ آتِيهِ فَأُكَلِّمُهُ فَيَقُولُ أَعِدْ عَلَيَّ
‘Ilal Al Sharaie’ – from Sa’ad, from Ibn Hashim, from Ibn Ma’bad, from Al Husayn Bin Khalid, from Is’haq who said,
‘I said to Abu Abdullah-asws, ‘The man comes. I speak to him with part of my speech, but he understands all of it, and from them there is one who comes, and I speak to him with the speech and I finish all my speech, then he responds to me just as I had spoken to him, and from them is one who comes, and I speak to him, but he is saying, ‘Repeat unto me’.
فَقَالَ يَا إِسْحَاقُ أَ وَ مَا تَدْرِي لِمَ هَذَا
He-asws said: ‘O Is’haq! Or do you not know why this is so?’
قُلْتُ لَا
I said, ‘No’.
قَالَ الَّذِي تُكَلِّمُهُ بِبَعْضِ كَلَامِكَ فَيَعْرِفُ كُلَّهُ فَذَاكَ مَنْ عُجِنَتْ نُطْفَتُهُ بِعَقْلِهِ وَ أَمَّا الَّذِي تُكَلِّمُهُ فَيَسْتَوْفِي كَلَامَكَ ثُمَّ يُجِيبُكَ عَلَى كَلَامِكَ فَذَاكَ الَّذِي رُكِّبَ عَقْلُهُ فِي بَطْنِ أُمِّهِ وَ أَمَّا الَّذِي تُكَلِّمُهُ بِالْكَلَامِ فَيَقُولُ أَعِدْ عَلَيَّ فَذَاكَ الَّذِي رُكِّبَ عَقْلُهُ فِيهِ بَعْدَ مَا كَبِرَ فَهُوَ يَقُولُ أَعِدْ عَلَيَّ.
He-asws said: ‘The whom you speak to with part of your speech, and he understands all of your speech, so that is one whose seed was kneaded with his intellect. And as for the one whom you spoke to, and you completed your speech, then he answered you upon your speech, so that is the one whose intellect was mounted in the belly of his mother. And as for the one you spoke to with the speech, but he said, ‘Repeat unto me’, so that is the one whom intellect was mounted onto him after he grew up, so he is saying to you, ‘Repeat unto me’’.[63]
11- ختص، الإختصاص قَالَ الصَّادِقُ ع إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا خَلَقَ الْعَقْلَ قَالَ لَهُ أَقْبِلْ فَأَقْبَلَ ثُمَّ قَالَ لَهُ أَدْبِرْ فَأَدْبَرَ فَقَالَ وَ عِزَّتِي وَ جَلَالِي مَا خَلَقْتُ خَلْقاً أَعَزَّ عَلَيَّ مِنْكَ أُؤَيِّدُ مَنْ أَحْبَبْتُهُ بِكَ.
‘Al Ikhtisas’ – Al-Sadiq-asws said: ‘Allah-azwj Blessed and Exalted, when He-azwj Created the intellect, Said to it: “Come!” So it came (forward). Then Said to it: “Go back!” So it went back. Then He-azwj Said: By My-azwj Might and My-azwj Majesty! I-azwj did not Created a creature Dearer to Me-azwj than you. I-azwj shall Assist one I-azwj would Love by you”’.[64]
12- وَ قَالَ ع خَلَقَ اللَّهُ الْعَقْلَ مِنْ أَرْبَعَةِ أَشْيَاءَ مِنَ الْعِلْمِ وَ الْقُدْرَةِ وَ النُّورِ وَ الْمَشِيَّةِ بِالْأَمْرِ فَجَعَلَهُ قَائِماً بِالْعِلْمِ دَائِماً فِي الْمَلَكُوتِ.
And he-asws said: ‘Allah-azwj Created the intellect from four things – from the Knowledge, and the Power, and the (Noor) Light, and the Desire with the Command. So He-azwj made it stand by the knowledge permanently in the kingdoms’.[65]
13- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ الْبَزَنْطِيِّ عَنْ أَبِي جَمِيلَةَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ الْغِلْظَةَ فِي الْكَبِدِ وَ الْحَيَاءَ فِي الرِّيحِ وَ الْعَقْلَ مَسْكَنُهُ الْقَلْبُ.
‘Ilal A Sharaie’ – Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Al Bazanty, from Abu Jameela, from one who mentioned it,
‘From Abu Ja’far-asws having said: ‘The hardness is in the liver, and the embarrassment is in the wind, and the intellect, its dwelling is the heart’.[66]
14- ع، علل الشرائع بِإِسْنَادِهِ الْعَلَوِيِّ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنَّ النَّبِيَّ ص سُئِلَ مِمَّا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ الْعَقْلَ
‘Ilal Al Sharaie’ – Al Alawy, by his chain,
‘From Ali-asws Bin Abu Talib-asws, that the Prophet-saww was asked, ‘From what did Allah-azwj Mighty and Majesty Create the intellect?’
قَالَ خَلْقُهُ مَلَكٌ لَهُ رُءُوسٌ بِعَدَدِ الْخَلَائِقِ مَنْ خُلِقَ وَ مَنْ يُخْلَقُ إِلَى يَوْمِ الْقِيَامَةِ وَ لِكُلِّ رَأْسٍ وَجْهٌ وَ لِكُلِّ آدَمِيٍّ رَأْسٌ مِنْ رُءُوسِ الْعَقْلِ وَ اسْمُ ذَلِكَ الْإِنْسَانِ عَلَى وَجْهِ ذَلِكَ الرَّأْسِ مَكْتُوبٌ وَ عَلَى كُلِّ وَجْهٍ سِتْرٌ مُلْقًى لَا يُكْشَفُ ذَلِكَ السِّتْرُ مِنْ ذَلِكَ الْوَجْهِ حَتَّى يُولَدَ هَذَا الْمَوْلُودُ وَ يَبْلُغَ حَدَّ الرِّجَالِ أَوْ حَدَّ النِّسَاءِ
He-saww said: ‘He-azwj Created it as an Angel having heads for it of the number of the creatures, ones Created and ones He-azwj would be Creating up to the Day of Judgment. And for every head there is a face, and for every person there is a head from the head of the intellect, and the name of that human being is inscribed, and upon every face there is a veil thrown over it. That veil does not get removed from that face until this one (particular human being) is born, and he reached the limit of the man, or limit of the woman.
فَإِذَا بَلَغَ كُشِفَ ذَلِكَ السِّتْرُ فَيَقَعُ فِي قَلْبِ هَذَا الْإِنْسَانِ نُورٌ فَيَفْهَمُ الْفَرِيضَةَ وَ السُّنَّةَ وَ الْجَيِّدَ وَ الرَّدِيءَ أَلَا وَ مَثَلُ الْعَقْلِ فِي الْقَلْبِ كَمَثَلِ السِّرَاجِ فِي وَسَطِ الْبَيْتِ.
So when he does reach it, that veil is removed, a Light occurs in the heart of this human, so he understands the Obligations, and the Sunnah, and the good and the bad. Indeed! An example of the intellect in the heart is like an example of the lantern in the middle of the house’’.[67]
باب 3 احتجاج الله تعالى على الناس بالعقل و أنه يحاسبهم على قدر عقولهم
CHAPTER 3 – ARGUMENTATION OF ALLAH-azwj THE EXALTED UPON THE PEOPLE WITH THE INTELLECT AND THAT HE-azwj WOULD BE RECKONING THEM UPON A MEASUREMENT OF THEIR INTELLECT
1- ج، الإحتجاج فِي خَبَرِ ابْنِ السِّكِّيتِ قَالَ: فَمَا الْحُجَّةُ عَلَى الْخَلْقِ الْيَوْمَ
‘Al Ihtijaj’ – In a Hadeeth of Ibn Al-Sakeet who said, ‘So what is the proof upon the people today?’
فَقَالَ الرِّضَا ع الْعَقْلُ تَعْرِفُ بِهِ الصَّادِقَ عَلَى اللَّهِ فَتُصَدِّقُهُ وَ الْكَاذِبَ عَلَى اللَّهِ فَتُكَذِّبُهُ
Al-Reza-asws said: ‘The intellect. By it, you can recognise the one truthful upon Allah-azwj, so ratify him, and the liar upon Allah-azwj, so belie him’.
فَقَالَ ابْنُ السِّكِّيتِ هَذَا هُوَ وَ اللَّهِ الْجَوَابُ.
Ibn Sakeet said, ‘This, by Allah-azwj, is the answer!’’[68]
2- مع، معاني الأخبار أَبِي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ يَزِيدَ الرَّزَّازِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَبُو جَعْفَرٍ ع يَا بُنَيَّ اعْرِفْ مَنَازِلَ الشِّيعَةِ عَلَى قَدْرِ رِوَايَتِهِمْ وَ مَعْرِفَتِهِمْ فَإِنَّ الْمَعْرِفَةَ هِيَ الدِّرَايَةُ لِلرِّوَايَةِ وَ بِالدِّرَايَاتِ لِلرِّوَايَاتِ يَعْلُو الْمُؤْمِنُ إِلَى أَقْصَى دَرَجَاتِ الْإِيمَانِ
‘Ma’any Al Akhbar’ – my father, from Ali Bin Ibrahim, from Muhammad Bin Isa, from Ibn Abu Umeyr, from Yazeed Al Razaz,
‘From Abu Abdullah-asws having said: ‘Abu Ja’far-asws said: ‘O my-asws son-asws! Recognise the status of the Shia upon their narrations (of Ahadeeth) and their understanding, for the understanding, it is the know-how of the narrations, and by the know-how of the narrations (Ahadeeth), the Momins ascends to the highest levels of the Eman.
إِنِّي نَظَرْتُ فِي كِتَابٍ لِعَلِيٍّ ع فَوَجَدْتُ فِي الْكِتَابِ أَنَّ قِيمَةَ كُلِّ امْرِئٍ وَ قَدْرَهُ مَعْرِفَتُهُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يُحَاسِبُ النَّاسَ عَلَى قَدْرِ مَا آتَاهُمْ مِنَ الْعُقُولِ فِي دَارِ الدُّنْيَا.
I looked into the Book of Ali-asws, and I found in the Book that the value of every person and his worth is his ‘معرفته’ understanding. Allah-azwj Blessed and Exalted would Reckon the people upon a measurement of what He-azwj Gave them from the intellect in the house of the world’’.[69]
3- سن، المحاسن الْحُسَيْنُ بْنُ عَلِيِّ بْنِ يَقْطِينٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّمَا يُدَاقُّ اللَّهُ الْعِبَادَ فِي الْحِسَابِ يَوْمَ الْقِيَامَةِ عَلَى قَدْرِ مَا آتَاهُمْ مِنَ الْعُقُولِ فِي الدُّنْيَا.
‘Al Mahasin’ – Al Hassan Bin Ali Bin Yaqteen, from Muhammad Bin Sinan, from Abu Al Jaroud,
‘From Abu Ja’far-asws having said: ‘But rather, Allah-azwj would go into detail of the servants during the Reckoning on the Day of Judgment based upon a measurement of what He-azwj Gave them from the intellect in the world’’.[70]
4- سن، المحاسن مُحَمَّدٌ الْبَرْقِيُّ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّا مَعَاشِرَ الْأَنْبِيَاءِ نُكَلِّمُ النَّاسَ عَلَى قَدْرِ عُقُولِهِمْ.
‘Al Mahasin’ – Muhammad Al Barqy, from Suleyman Bin Ja’far Al Ja’fary, raising it, said,
‘Rasool-Allah-saww said: ‘We, the group of Prophets-as, we speak to the people in accordance to their intellects’’.[71]
5- سن، المحاسن النَّوْفَلِيُّ وَ جَهْمُ بْنُ حَكِيمٍ الْمَدَائِنِيُّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا بَلَغَكُمْ عَنْ رَجُلٍ حُسْنُ حَالِهِ فَانْظُرُوا فِي حُسْنِ عَقْلِهِ فَإِنَّمَا يُجَازَى بِعَقْلِهِ.
‘Al Mahasin’ – Al Nowfaly and Jahm Bin Hakeem Al Madainy, from Al Sakuny,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘When it (news) reaches you about a man of his good state, then look into the goodness of his intellect, for rather, he would be Recompensed based upon his intellect’’.
CHAPTER 4 – SIGNS OF THE INTELLECT AND ITS ARMIES
1- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص قُسِمَ الْعَقْلُ عَلَى ثَلَاثَةِ أَجْزَاءٍ فَمَنْ كَانَتْ فِيهِ كَمَلَ عَقْلُهُ وَ مَنْ لَمْ تَكُنْ فِيهِ فَلَا عَقَلَ لَهُ حُسْنُ الْمَعْرِفَةِ بِاللَّهِ عَزَّ وَ جَلَّ وَ حُسْنُ الطَّاعَةِ لَهُ وَ حُسْنُ الصَّبْرِ عَلَى أَمْرِهِ.
‘Al Khisa’ – My father, from Sa’ad, from Al Barqy, from his father, raising it, said,
‘Rasool-Allah-saww said: ‘The intellect can be divided upon three parts, so one in whom these are, would perfect his intellect, and one who does not have these in him, so there is no intellect for him – Good recognition of Allah-azwj Mighty and Majestic, and good obedience to Him-azwj, and good patience upon His-azwj Commands’’.[72]
2- ل، الخصال مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ سَهْلٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ بَشَّارٍ عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يُعْتَبَرُ عَقْلُ الرَّجُلِ فِي ثَلَاثٍ فِي طُولِ لِحْيَتِهِ وَ فِي نَقْشِ خَاتَمِهِ وَ فِي كُنْيَتِهِ.
‘Al Khisal’ – Majaylawiya, from Muhammad Al Attar, from Muhammad Bin Ahmad, from Sahl, from Ja’far Bin Muhammad Bin Bashaar, from Al Dahqan, from Darast, from Abdul A’ala,
‘From Abu Abdullah-asws having said: ‘The intellect of the man is cheerful in three – in the lengthiness of his beard, and in the engraving of his ring, and in his teknonym’’.[73]
3- ع، علل الشرائع ل، الخصال أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ الْمَرْوَزِيُّ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْمُقْرِي الْجُرْجَانِيِّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْمَوْصِلِيِّ عَنْ مُحَمَّدِ بْنِ عَاصِمٍ الطَّرِيفِيِّ عَنْ عَيَّاشِ بْنِ يَزِيدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ الْكَحَّالِ مَوْلَى زَيْدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ
‘Ilal Al Sharaie’ (and) ‘Al Khisal’ – Ahmad Bin Muhammad Bin Abdul Rahman Al Maruzy, from Muhammad Bin Ja’far Al Maqry Al Jarjany, from Muhammad Bin Al Hassan Al Mowsaly, from Muhammad Bin Asim Al Tareyfi, from Ayyash Bin Yazeed Bin Al Hassan Bin Ali Al Kahal, a slave of Zayd Bin Ali, from his father,
‘From Musa-asws Bin Ja’far-asws, from his-asws father Ja’far-asws Bin Muhammad-asws, from his-asws father Muhammad-asws Bin Ali-asws, from his-asws father Ali-asws Bin Al-Husayn-asws, from his-asws father Al-Husayn-asws Bin Ali-asws, from his-asws father Amir Al-Momineen Ali-asws Bin Abu Talib-asws having said: ‘
قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ خَلَقَ الْعَقْلَ مِنْ نُورٍ مَخْزُونٍ مَكْنُونٍ فِي سَابِقِ عِلْمِهِ الَّذِي لَمْ يَطَّلِعْ عَلَيْهِ نَبِيٌّ مُرْسَلٌ وَ لَا مَلَكٌ مُقَرَّبٌ
Rasool-Allah-saww said: ‘Allah-azwj Created the intellect from treasured Light concealed in the preceding of His-azwj Knowledge, not notifying it, neither to a Mursil Prophet-as nor an Angel of Proximity.
فَجَعَلَ الْعِلْمَ نَفْسَهُ وَ الْفَهْمَ رُوحَهُ وَ الزُّهْدَ رَأْسَهُ وَ الْحَيَاءَ عَيْنَيْهِ وَ الحِكْمَةَ لِسَانَهُ وَ الرَّأْفَةَ هَمَّهُ وَ الرَّحْمَةَ قَلْبَهُ
Then He-azwj Made knowledge to be its self, and the understanding to be its soul, and the ascetism to be its head, and the bashfulness to be its eyes, and the wisdom to be its tongue, and the compassion to be its mettle, and the mercy to be its heart.
ثُمَّ حَشَاهُ وَ قَوَّاهُ بِعَشَرَةِ أَشْيَاءَ بِالْيَقِينِ وَ الْإِيمَانِ وَ الصِّدْقِ وَ السَّكِينَةِ وَ الْإِخْلَاصِ وَ الرِّفْقِ وَ الْعَطِيَّةِ وَ الْقُنُوعِ وَ التَّسْلِيمِ وَ الشُّكْرِ
Then He-azwj Filled it and Strengthened it with ten things: With the conviction, and the Eman, and the truthfulness, and the tranquillity, and the sincerity, and the kindness, and the beneficence, and the contentment, and the submission, and the gratefulness.
ثُمَّ قَالَ عَزَّ وَ جَلَّ أَدْبِرْ فَأَدْبَرَ ثُمَّ قَالَ لَهُ أَقْبِلْ فَأَقْبَلَ ثُمَّ قَالَ لَهُ تَكَلَّمْ فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي لَيْسَ لَهُ ضِدٌّ وَ نِدٌّ وَ لَا شَبِيهٌ وَ لَا كُفْوٌ وَ لَا عَدِيلٌ وَ لَا مِثْلٌ الَّذِي كُلُّ شَيْءٍ لِعَظَمَتِهِ خَاضِعٌ ذَلِيلٌ
Then the Mighty and Majestic Said: “Turn back!” So it turned back. Then Said to it: “Come (forward)!” So it came (forward). Then Said to it: “Speak!” So it said, ‘The Praise is for Allah-azwj Who, there is neither an adversary to Him-azwj nor any antagonist, nor any resemblance, nor a match, nor any equal, nor an example, to Whom everything is submissive and abased to His-azwj Magnificence’.
فَقَالَ الرَّبُّ تَبَارَكَ وَ تَعَالَى وَ عِزَّتِي وَ جَلَالِي مَا خَلَقْتُ خَلْقاً أَحْسَنَ مِنْكَ وَ لَا أَطْوَعَ لِي مِنْكَ وَ لَا أَرْفَعَ مِنْكَ وَ لَا أَشْرَفَ مِنْكَ وَ لَا أَعَزَّ مِنْكَ بِكَ
The Lord-azwj Blessed and Exalted Said: “By My-azwj Mighty and My-azwj Majesty! I-azwj did not Create a creature better than you, nor more obedience than you, nor higher than you, nor nobler than you, nor dearer to Me-azwj than you.
أُوَحَّدُ وَ بِكَ أُعْبَدُ وَ بِكَ أُدْعَى وَ بِكَ أُرْتَجَى وَ بِكَ أُبْتَغَى وَ بِكَ أُخَافُ وَ بِكَ أُحْذَرُ وَ بِكَ الثَّوَابُ وَ بِكَ الْعِقَابُ
My Oneness would be (understood) by you, and worship would be by you, and by you supplication, and by you would be hope, and by you would be seeking, and by you would be fear, and by you would be caution, and by you would be the Rewards, and by you would be the Punishment”.
فَخَرَّ الْعَقْلُ عِنْدَ ذَلِكَ سَاجِداً فَكَانَ فِي سُجُودِهِ أَلْفَ عَامٍ فَقَالَ الرَّبُّ تَبَارَكَ وَ تَعَالَى ارْفَعْ رَأْسَكَ وَ سَلْ تُعْطَ وَ اشْفَعْ تُشَفَّعْ
The intellect fell down in prostration during that and it was in Sajdah for a thousand years. Then the Lord-azwj Blessed and Exalted Said: “Raise your head and ask, you shall be Given, and intercede, you shall be interceded for!”
فَرَفَعَ الْعَقْلُ رَأْسَهُ فَقَالَ إِلَهِي أَسْأَلُكَ أَنْ تُشَفِّعَنِي فِيمَنْ خَلَقْتَنِي فِيهِ فَقَالَ اللَّهُ جَلَّ جَلَالُهُ لِمَلَائِكَتِهِ أُشْهِدُكُمْ أَنِّي قَدْ شَفَّعْتُهُ فِيمَنْ خَلَقْتُهُ فِيهِ.
The intellect raised its head and said, ‘My God-azwj! I ask You-azwj that You-azwj Allow me to interceded regarding the ones You-azwj Created me to be in’. Allah-azwj, Majestic is His-azwj Majesty Said to His-azwj Angels: “Bear witness, I-azwj have Allowed its intercession regarding the ones it has been Created into!”’.[74]
4- ل، الخصال أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ هِلَالٍ عَنْ أُمَيَّةَ بْنِ عَلِيٍّ عَنِ ابْنِ الْمُغِيرَةِ عَنِ ابْنِ خَالِدٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَمْ يُعْبَدِ اللَّهُ عَزَّ وَ جَلَّ بِشَيْءٍ أَفْضَلَ مِنَ الْعَقْلِ وَ لَا يَكُونُ الْمُؤْمِنُ عَاقِلًا حَتَّى تَجْتَمِعَ فِيهِ عَشْرُ خِصَالٍ الْخَيْرُ مِنْهُ مَأْمُولٌ وَ الشَّرُّ مِنْهُ مَأْمُونٌ يَسْتَكْثِرُ قَلِيلَ الْخَيْرِ مِنْ غَيْرِهِ وَ يَسْتَقِلُّ كَثِيرَ الْخَيْرِ مِنْ نَفْسِهِ وَ لَا يَسْأَمُ مِنْ طَلَبِ الْعِلْمِ طُولَ عُمُرِهِ وَ لَا يَتَبَرَّمُ بِطِلَابِ الْحَوَائِجِ قِبَلَهُ الذُّلُّ أَحَبُّ إِلَيْهِ مِنْ الْعِزِّ وَ الْفَقْرُ أَحَبُّ إِلَيْهِ مِنَ الْغِنَى نَصِيبُهُ مِنَ الدُّنْيَا الْقُوتُ وَ الْعَاشِرَةُ لَا يَرَى أَحَداً إِلَّا قَالَ هُوَ خَيْرٌ مِنِّي وَ أَتْقَى
‘Al Khisal’ – from Sa’ad, from Ahmad Bin Hilal, from Ameet Bin Ali, from Ibn Al Mugheira, from Ibn Khalid,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj is not worshipped by anything superior than the intellect, nor can the Momin happen to be an intellectual until ten characteristics are gathered in him – The goodness from him can be relied upon; the evil from him is safe; he considers the little good from others to be a lot; and he considers the lot of good from himself as little; he does not get tired from seeking the knowledge during his whole life; he does not stutter with the seekers of the needs in front of him; the humiliation is more beloved to him than the honour; and the poverty is more beloved to him than the riches; His share from the world is his subsistence; and the tenth is that he does not see anyone except he says, ‘He is better than me and more pious’.
إِنَّمَا النَّاسُ رَجُلَانِ فَرَجُلٌ هُوَ خَيْرٌ مِنْهُ وَ أَتْقَى وَ آخَرُ هُوَ شَرٌّ مِنْهُ وَ أَدْنَى فَإِذَا رَأَى مَنْ هُوَ خَيْرٌ مِنْهُ وَ أَتْقَى تَوَاضَعَ لَهُ لِيَلْحَقَ بِهِ وَ إِذَا لَقِيَ الَّذِي هُوَ شَرٌّ مِنْهُ وَ أَدْنَى قَالَ عَسَى خَيْرُ هَذَا بَاطِنٌ وَ شَرُّهُ ظَاهِرٌ وَ عَسَى أَنْ يُخْتَمَ لَهُ بِخَيْرٍ فَإِذَا فَعَلَ ذَلِكَ فَقَدْ عَلَا مَجْدُهُ وَ سَادَ أَهْلَ زَمَانِهِ.
But rather, the people are two men (types) – A man who is better than him and more pious, and other who is more evil than him and lower. So when he wees one who is better than him and more pious, he humbles to him in order to catch up with him, and when he meets the one who is more evil than him and lower, he says, ‘Perhaps his goodness is hidden, and his evil is apparent, and perhaps his ending would be good’. So when he does that, his glory would be higher and he would prevail over the people of his era’.[75]
5- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ مُحَمَّدِ بْنِ عُمَرَ الْجِعَابِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ جَعْفَرٍ عَنْ طَاهِرِ بْنِ مِدْرَارٍ عَنْ زر [رَزِينِ] بْنِ أَنَسٍ قَالَ سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع يَقُولُ لَا يَكُونُ الْمُؤْمِنُ مُؤْمِناً حَتَّى يَكُونَ كَامِلَ الْعَقْلِ وَ لَا يَكُونُ كَامِلَ الْعَقْلِ حَتَّى يَكُونَ فِيهِ عَشْرُ خِصَالٍ وَ سَاقَ الْحَدِيثَ نَحْوَ مَا مَرَّ.
‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Muhammad Bin Umar Al Ja’aby, from Ahmad Bin Muhammad Bin Saeed, from Al Hassan Bin Ja’far, from Tahir Bin Madrar, from Zarr Bin Anas who said,
‘I heard Ja’far-asws Bin Muhammad-asws saying: ‘The Momin cannot happen to be a Momin until he happens to be of perfect intellect, no can he happen to be of perfect intellect until there happen to be ten characteristics in him’ – and the basic Hadeeth is approximate as has passed (above)’.[76]
6- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِي إِسْحَاقَ إِبْرَاهِيمَ بْنِ الْهَيْثَمِ الْخَفَّافِ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا عَنْ عَبْدِ الْمَلِكِ بْنِ هِشَامٍ عَنْ عَلِيٍّ الْأَشْعَرِيِّ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص مَا عُبِدَ اللَّهُ بِمِثْلِ الْعَقْلِ وَ مَا تَمَّ عَقْلُ امْرِئٍ حَتَّى يَكُونَ فِيهِ عَشْرُ خِصَالٍ وَ ذَكَرَ مِثْلَهُ.
‘Ilal Al Sharaie’ – Ibn Al Waleed, from Al Saffar, from Ibrahim Bin Hashim, from Abu Is’haq Ibrahim Bin Al Haysam Al Khafaf, from a man from our companions, from Abdul Malik Bin Hisham, from Ali Al Ashary, raising it, said,
‘Rasool-Allah-saww said: ‘Allah-azwj is not worshipped like the (worship of the) intellect, and intellect of a person is not complete until there happen to be ten characteristics in him’ – and he mentioned similar to it’.[77]
7- ل، الخصال أَبِي عَنْ سَعْدٍ وَ الْحِمْيَرِيِّ مَعاً عَنِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ سَمَاعَةَ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع وَ عِنْدَهُ جَمَاعَةٌ مِنْ مَوَالِيهِ فَجَرَى ذِكْرُ الْعَقْلِ وَ الْجَهْلِ فَقَالَ أَبُو عَبْدِ اللَّهِ ع اعْرِفُوا الْعَقْلَ وَ جُنْدَهُ وَ الْجَهْلَ وَ جُنْدَهُ تَهْتَدُوا
‘Al Khisal’ – From my father, from Sa’ad and Al Humeyri both together, from Al Barqy, from Ali Bin Hadeed, from Sama’at who said,
‘I was in the presence of Abu Abdullah-asws, and in his-asws presence was a group of the ones in his-asws Wilayah, and the mention of the intellect and the ignorance, flowed. Abu Abdullah-asws said: ‘Recognise the intellect and its army and the ignorance and its army, and you would be rightly guided’.
قَالَ سَمَاعَةُ فَقُلْتُ جُعِلْتُ فِدَاكَ لَا نَعْرِفُ إِلَّا مَا عَرَّفْتَنَا
Sama’at (the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you-asws! We do not recognise anything except what you-asws have introduced to us’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ اللَّهَ جَلَّ ثَنَاؤُهُ خَلَقَ الْعَقْلَ وَ هُوَ أَوَّلُ خَلْقٍ خَلَقَهُ مِنَ الرُّوحَانِيِّينَ عَنْ يَمِينِ الْعَرْشِ مِنْ نُورِهِ فَقَالَ لَهُ أَقْبِلْ فَأَقْبَلَ ثُمَّ قَالَ لَهُ أَدْبِرْ فَأَدْبَرَ فَقَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى خَلَقْتُكَ خَلْقاً عَظِيماً وَ كَرَّمْتُكَ عَلَى جَمِيعِ خَلْقِي
Abu Abdullah-asws said: ‘Allah-azwj Mighty and Majestic Created the intellect, and it was the first thing Created, from the spiritual (creations), from the right of the Throne, from His-azwj Light. He-azwj Said to it: “Turn around!” It turned around. Then Said: “Come!” It came”. Allah-azwj Blessed and High Said: “I-azwj have Created you as a magnificent creation and Honoured you upon the entirety of My-azwj creation’.
قَالَ ثُمَّ خَلَقَ الْجَهْلَ مِنَ الْبَحْرِ الْأُجَاجِ ظُلْمَانِيّاً فَقَالَ لَهُ أَدْبِرْ فَأَدْبَرَ ثُمَّ قَالَ لَهُ أَقْبِلْ فَلَمْ يُقْبِلْ فَقَالَ لَهُ اسْتَكْبَرْتَ فَلَعَنَهُ
He-asws said: ‘Then He-azwj Created the ignorance from the dark wavy ocean. He-azwj Said to it: “Turn around!” It turned around. Then Said to it: “Come!” But it did not come. He-azwj Said to it: “You are being arrogant?” He-azwj Cursed it.
ثُمَّ جَعَلَ لِلْعَقْلِ خَمْسَةً وَ سَبْعِينَ جُنْداً فَلَمَّا رَأَى الْجَهْلُ مَا أَكْرَمَ بِهِ الْعَقْلَ وَ مَا أَعْطَاهُ أَضْمَرَ لَهُ الْعَدَاوَةَ فَقَالَ الْجَهْلُ يَا رَبِّ هَذَا خَلْقٌ مِثْلِي خَلَقْتَهُ وَ كَرَّمْتَهُ وَ قَوَّيْتَهُ وَ أَنَا ضِدُّهُ وَ لَا قُوَّةَ لِي بِهِ فَأَعْطِنِي مِنَ الْجُنْدِ مِثْلَ مَا أَعْطَيْتَهُ
Then He-azwj Made seventy-five armies for the intellect. When the ignorance saw what Allah-azwj had Honoured the intellect with and what He-azwj had Granted it, (ignorance) harboured the enmity for it. The ignorance said, ‘O Lord-azwj! This is a creation like me. You-azwj Created it, and Honoured it, and Strengthened it, and I am its opposite, and there is not (enough) strength for me in comparison. Therefore, Grant me an army similar to what You-azwj had Granted it’.
فَقَالَ نَعَمْ فَإِنْ عَصَيْتَ بَعْدَ ذَلِكَ أَخْرَجْتُكَ وَ جُنْدَكَ مِنْ رَحْمَتِي قَالَ قَدْ رَضِيتُ فَأَعْطَاهُ خَمْسَةً وَ سَبْعِينَ جُنْداً
He-azwj Said: “Yes. But, if you were to disobey Me-azwj after that, I-azwj shall Throw you and your army out of My-azwj Mercy’. It said, ‘I have agreed’. Then He-azwj Granted it seventy-five (75) armies.
فَكَانَ مِمَّا أَعْطَى الْعَقْلَ مِنَ الْخَمْسَةِ وَ السَّبْعِينَ الْجُنْدَ الْخَيْرُ وَ هُوَ وَزِيرُ الْعَقْلِ وَ جَعَلَ ضِدَّهُ الشَّرَّ وَ هُوَ وَزِيرُ الْجَهْلِ وَ الْإِيمَانُ وَ ضِدَّهُ الْكُفْرَ وَ التَّصْدِيقُ وَ ضِدَّهُ الْجُحُودَ وَ الرَّجَاءُ وَ ضِدَّهُ الْقُنُوطَ وَ الْعَدْلُ وَ ضِدَّهُ الْجَوْرَ وَ الرِّضَا وَ ضِدَّهُ السُّخْطَ وَ الشُّكْرُ وَ ضِدَّهُ الْكُفْرَانَ وَ الطَّمَعُ وَ ضِدَّهُ الْيَأْسَ
Thus, from what He-azwj Granted to the intellect, from the seventy five armies was the goodness, and it is the Vizier of the intellect; and Made its opposite to be the evil, and it is the Vizier of the ignorance; and the Eman, and its opposite is the disbelief; and the confirmation, and its opposite is the denial; and the hope, and its opposite is the despair; and the justice, and its opposite is the tyranny; and the pleasure, and its opposite is the anger; and the gratefulness, and its opposite is the ingratitude; and the longing, and its opposite is the hopelessness.
وَ التَّوَكُّلُ وَ ضِدَّهُ الْحِرْصَ وَ الرَّأْفَةُ وَ ضِدَّهَا الْغِرَّةَ وَ الرَّحْمَةُ وَ ضِدَّهَا الْغَضَبَ وَ الْعِلْمُ وَ ضِدَّهُ الْجَهْلَ وَ الْفَهْمُ وَ ضِدَّهُ الْحُمْقَ وَ الْعِفَّةُ وَ ضِدَّهَا التَّهَتُّكَ وَ الزُّهْدُ وَ ضِدَّهُ الرَّغْبَةَ وَ الرِّفْقُ وَ ضِدَّهُ الْخُرْقَ وَ الرَّهْبَةُ وَ ضِدَّهَا الْجُرْأَةَ وَ التَّوَاضُعُ وَ ضِدَّهُ التَّكَبُّرَ وَ التُّؤَدَةُ وَ ضِدَّهَا التَّسَرُّعَ
And the reliance (upon Allah-azwj), and its opposite is the independence; and the clemency, and its opposite is the cruelty; and the mercy, and its opposite is the wrath, and the knowledge, and its opposite is the ignorance; and the understanding, and its opposite is the stupidity, and the chastity, and its opposite is the indecency, and ascetism, and its opposite is the desire; and the gentleness, and its opposite is the harshness; and the awe, and its opposite is the audacity; and the humbleness, and its opposite is the arrogance; and the leisureliness, and its opposite is the impulsiveness.
وَ الْحِلْمُ وَ ضِدَّهُ السَّفَهَ وَ الصَّمْتُ وَ ضِدَّهُ الْهَذَرَ وَ الِاسْتِسْلَامُ وَ ضِدَّهُ الِاسْتِكْبَارَ وَ التَّسْلِيمُ وَ ضِدَّهُ التَّجَبُّرَ وَ الْعَفْوُ وَ ضِدَّهُ الْحِقْدَ وَ الرِّقَّةُ وَ ضِدَّهَا الْقَسْوَةَ وَ الْيَقِينُ وَ ضِدَّهُ الشَّكَّ وَ الصَّبْرُ وَ ضِدَّهُ الْجَزَعَ وَ الصَّفْحُ وَ ضِدَّهُ الِانْتِقَامَ وَ الْغِنَى وَ ضِدَّهُ الْفَقْرَ وَ التَّفَكُّرُ وَ ضِدَّهُ السَّهْوَ وَ الْحِفْظُ وَ ضِدَّهُ النِّسْيَانَ وَ التَّعَطُّفُ وَ ضِدَّهُ الْقَطِيعَةَ وَ الْقُنُوعُ وَ ضِدَّهُ الْحِرْصَ وَ الْمُوَاسَاةُ وَ ضِدَّهَا الْمَنْعَ
And the forbearance, and its opposite is the recklessness; and the silence, and its opposite is the chatter; and the submission, and its opposite is the arrogance; and the acceptance, and its opposite is the doubt; and the patience, and its opposite is the panic; and the pardoning, and its opposite is the revenge; and the richness, and its opposite is the poverty; and the remembrance, and its opposite is the omission; and the memorisation, and its opposite is the forgetfulness; and the sympathising, and its opposite is the severing (relationship); and the contentment, and its opposite is the greed; and the consolation, and its opposite is the commiseration.
وَ الْمَوَدَّةُ وَ ضِدَّهَا الْعَدَاوَةَ وَ الْوَفَاءُ وَ ضِدَّهُ الْغَدْرَ وَ الطَّاعَةُ وَ ضِدَّهَا الْمَعْصِيَةَ وَ الْخُضُوعُ وَ ضِدَّهُ التَّطَاوُلَ وَ السَّلَامَةُ وَ ضِدَّهَا الْبَلَاءَ وَ الْحُبُّ وَ ضِدَّهُ الْبُغْضَ وَ الصِّدْقُ وَ ضِدَّهُ الْكَذِبَ وَ الْحَقُّ وَ ضِدَّهُ الْبَاطِلَ وَ الْأَمَانَةُ وَ ضِدَّهَا الْخِيَانَةَ وَ الْإِخْلَاصُ وَ ضِدَّهُ الشَّوْبَ وَ الشَّهَامَةُ وَ ضِدَّهَا الْبَلَادَةَ
And the cordiality, and its opposite is the enmity; and the loyalty, and its opposite is the betrayal; and the obedience, and its opposite is the disobedience; and the yielding, and its opposite is the insolence; and the safety, and its opposite is the affliction; and the love, and its opposite is the hatred; and the truthfulness, and its opposite is the lying; and the truth, and its opposite is the falsehood; and the trustworthiness, and its opposite is the defrauding; and the purity, and its opposite is the adulteration; and the chivalry, and its opposite is the apathy.
وَ الْفَهْمُ وَ ضِدَّهُ الْغَبَاوَةَ وَ الْمَعْرِفَةُ وَ ضِدَّهَا الْإِنْكَارَ وَ الْمُدَارَاةُ وَ ضِدَّهَا الْمُكَاشَفَةَ وَ سَلَامَةُ الْغَيْبِ وَ ضِدَّهَا الْمُمَاكَرَةَ وَ الْكِتْمَانُ وَ ضِدَّهُ الْإِفْشَاءَ وَ الصَّلَاةُ وَ ضِدَّهَا الْإِضَاعَةَ وَ الصَّوْمُ وَ ضِدَّهُ الْإِفْطَارَ وَ الْجِهَادُ وَ ضِدَّهُ النُّكُولَ وَ الْحَجُّ وَ ضِدَّهُ نَبْذَ الْمِيثَاقِ
And the understanding, and its opposite is the foolishness; and the recognition, and its opposite is the denial; and the compliance, and its opposite is the disclosure; and safeguarding the hidden matters, and its opposite is the non-restraint; and the concealment, and its opposite is the disclosure; and the Salāt, and its opposite is the wastage (not praying); and the Fasting, and its opposite is the abandoning (of Fasting); and the Jihad, and its opposite is the abstaining; and the Hajj, and its opposite is renouncing the Covenant.
وَ صَوْنُ الْحَدِيثِ وَ ضِدَّهُ النَّمِيمَةَ وَ بِرُّ الْوَالِدَيْنِ وَ ضِدَّهُ الْعُقُوقَ وَ الْحَقِيقَةُ وَ ضِدَّهَا الرِّيَاءَ وَ الْمَعْرُوفُ وَ ضِدَّهُ الْمُنْكَرَ وَ السَّتْرُ وَ ضِدَّهُ التَّبَرُّجَ وَ التَّقِيَّةُ وَ ضِدَّهَا الْإِذَاعَةَ وَ الْإِنْصَافُ وَ ضِدَّهُ الْحَمِيَّةَ وَ الْمِهْنَةُ وَ ضِدَّهَا الْبَغْيَ وَ النَّظَافَةُ وَ ضِدَّهَا الْقَذَرَ
And preservation of the Hadeeth, and its opposite is the gossiping; and righteousness with the parents, and its opposite is the disloyalty; and the reality, and its opposite is the showing-off; and the goodness, and its opposite is the evil; and the covering up, and its opposite is the shameless display; and the dissimulation, and its opposite is the broadcasting; and the fairness, and its opposite is prejudice; and the calmness, and its opposite is the rebellion, and the cleanliness, and its opposite is the filth.
وَ الْحَيَاءُ وَ ضِدَّهُ الْخَلْعَ وَ الْقَصْدُ وَ ضِدَّهُ الْعُدْوَانَ وَ الرَّاحَةُ وَ ضِدَّهَا التَّعَبَ وَ السُّهُولَةُ وَ ضِدَّهَا الصُّعُوبَةَ وَ الْبَرَكَةُ وَ ضِدَّهَا الْمَحْقَ وَ الْعَافِيَةُ وَ ضِدَّهَا الْبَلَاءَ وَ الْقَوَامُ وَ ضِدَّهُ الْمُكَاثَرَةَ وَ الْحِكْمَةُ وَ ضِدَّهَا الْهَوَى وَ الْوَقَارُ وَ ضِدَّهُ الْخِفَّةَ وَ السَّعَادَةُ وَ ضِدَّهَا الشَّقَاءَ
And the bashfulness, and its opposite is the indiscreet; and the moderation, and its opposite is the indulgence; and the rest, and its opposite is the exhaustion; and the ease, and its opposite is the difficulty; and the Blessings, and its opposite is the annihilation; and the well-being, and its opposite is the calamity; and the straightness, and its opposite is the crookedness; and the wisdom, and its opposite is the whims; and the dignity, and its opposite is the meanness; and the happiness, and its opposite is the wretchedness.
وَ التَّوْبَةُ وَ ضِدَّهَا الْإِصْرَارَ وَ الِاسْتِغْفَارُ وَ ضِدَّهُ الِاغْتِرَارَ وَ الْمُحَافَظَةُ وَ ضِدَّهَا التَّهَاوُنَ وَ الدُّعَاءُ وَ ضِدَّهُ الِاسْتِنْكَافَ وَ النَّشَاطُ وَ الْكَسَلَ وَ الْفَرَحُ وَ ضِدَّهُ الْحَزَنَ وَ الْأُلْفَةُ وَ ضِدَّهَا الْفُرْقَةَ وَ السَّخَاءُ وَ ضِدَّهُ الْبُخْلَ
And the repentance, and its opposite is the persistence; and the seeking of Forgiveness, and its opposite is the pride; and the preservation, and its opposite is the complacency; and the supplication, and its opposite is the refraining; and the activity, and its opposite is the laziness; and the joy, and its opposite is the grief, and the friendliness, and its opposite is the aversion; and the generosity, and its opposite is the stinginess.
فَلَا تَجْتَمِعُ هَذِهِ الْخِصَالُ كُلُّهَا مِنْ أَجْنَادِ الْعَقْلِ إِلَّا فِي نَبِيٍّ أَوْ وَصِيِّ نَبِيٍّ أَوْ مُؤْمِنٍ قَدِ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ وَ أَمَّا سَائِرُ ذَلِكَ مِنْ مَوَالِينَا فَإِنَّ أَحَدَهُمْ لَا يَخْلُو مِنْ أَنْ يَكُونَ فِيهِ بَعْضُ هَذِهِ الْجُنُودِ حَتَّى يَسْتَكْمِلَ وَ يَتَّقِيَ مِنْ جُنُودِ الْجَهْلِ
All these characteristics from the armies of the intellect would not gather in anyone except a Prophet-saww, or a successor-as, or a Momin whose heart Allah-azwj has been Tested for the Eman. And as for the rest of that, from the ones in our-asws Wilayah, so one of them would not be empty from some of these armies to be in him until he is perfect and transfers from the armies of the ignorance.
فَعِنْدَ ذَلِكَ يَكُونُ فِي الدَّرَجَةِ الْعُلْيَا مَعَ الْأَنْبِيَاءِ وَ الْأَوْصِيَاءِ ع وَ إِنَّمَا يُدْرَكُ الْفَوْزُ بِمَعْرِفَةِ الْعَقْلِ وَ جُنُودِهِ وَ مُجَانَبَةِ الْجَهْلِ وَ جُنُودِهِ
Thus, during that, he would happen to be in the lofty levels along with the Prophets-as, and the successors-as, and rather he would achieve that with the recognition of the intellect and its armies, and by keeping aside from the ignorance and its armies.
وَفَّقَنَا اللَّهُ وَ إِيَّاكُمْ لِطَاعَتِهِ وَ مَرْضَاتِهِ.
May Allah-azwj Harmonise us and you all for His-azwj obedience, and His-azwj Pleasure’.[78]
8- مع، معاني الأخبار أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ مَا الْعَقْلُ
‘Ma’any Al Akhbar’ – My father, from Muhammad Al Attar, from Al Ashary, from Muhammad Bin Abdul Jabbar,
‘From one of our companions raising it to Abu Abdullah-asws, said, ‘I said to him-asws, ‘What is the intellect?’
قَالَ مَا عُبِدَ بِهِ الرَّحْمَنُ وَ اكْتُسِبَ بِهِ الْجِنَانُ
He-asws said: ‘Through which the Beneficent is worshipped with, and the Gardens (Paradise) are attained with’.
قَالَ قُلْتُ فَالَّذِي كَانَ فِي مُعَاوِيَةَ
He said, ‘I said, ‘What about that which was in Muawiya?’
قَالَ تِلْكَ النَّكْرَاءُ وَ تِلْكَ الشَّيْطَنَةُ وَ هِيَ شَبِيهَةٌ بِالْعَقْلِ وَ لَيْسَتْ بِعَقْلٍ.
He-asws said: ‘That is the abomination, that is the devilry, and it may disguise as the intellect, but it isn’t the intellect’.[79]
9- مع، معاني الأخبار سُئِلَ الْحَسَنُ بْنُ عَلِيٍّ ع فَقِيلَ لَهُ مَا الْعَقْلُ قَالَ التَّجَرُّعُ لِلْغُصَّةِ حَتَّى تُنَالَ الْفُرْصَةُ.
‘Ma’any Al Akhbar’ – Al-Hassan Bin Ali-asws was asked, and it was said to him-asws, ‘What is the intellect?’ He-asws said: ‘Swallowing the anger until you attain the opportunity’.[80]
10- مع، معاني الأخبار فِي أَسْئِلَةِ أَمِيرِ الْمُؤْمِنِينَ عَنِ الْحَسَنِ ع يَا بُنَيَّ مَا الْعَقْلُ
‘Ma’any Al Akhbar’ – Among the questions of Amir Al-Momineen-asws to Al-Hassan-asws: ‘O my-asws son-asws! What is the intellect?’
قَالَ حِفْظُ قَلْبِكَ مَا اسْتُوْدِعَهُ
He-asws said: ‘Preserving your heart what is contained therein’.
قَالَ فَمَا الْجَهْلُ قَالَ سُرْعَةُ الْوُثُوبِ عَلَى الْفُرْصَةِ قَبْلَ الِاسْتِمْكَانِ مِنْهَا وَ الِامْتِنَاعُ عَنِ الْجَوَابِ وَ نِعْمَ الْعَوْنُ الصَّمْتُ فِي مَوَاطِنَ كَثِيرَةٍ وَ إِنْ كُنْتَ فَصِيحاً.
He-asws said: ‘What is the ignorance?’ He-asws said: ‘Quickly leaping upon the opportunity before stability from it and the abstention from the answering, and the best of the assistant is the silence in many places, and even though you may be eloquent’’.[81]
11- ف، تحف العقول قَالَ النَّبِيُّ ص فِي جَوَابِ شَمْعُونَ بْنِ لَاوَى بْنِ يَهُودَا مِنْ حَوَارِيِّي عِيسَى حَيْثُ قَالَ: أَخْبِرْنِي عَنِ الْعَقْلِ مَا هُوَ وَ كَيْفَ هُوَ وَ مَا يَتَشَعَّبُ مِنْهُ وَ مَا لَا يَتَشَعَّبُ وَ صِفْ لِي طَوَائِفَهُ كُلَّهَا
‘Tuhaf Al Uqoul’ – The Prophet-saww said in response to Sham’oun Bin Lawy Bin Yehuda, from the disciples of Isa-as where he said, ‘Inform me about the intellect, what is it and how is it? And what branches out from it and what does not branch out? Describe to me its sections, all of them’.
فَقَالَ رَسُولُ اللَّهِ ص إِنَّ الْعَقْلَ عِقَالٌ مِنَ الْجَهْلِ وَ النَّفْسَ مِثْلُ أَخْبَثِ الدَّوَابِّ فَإِنْ لَمْ تُعْقَلْ حَارَتْ فَالْعَقْلُ عِقَالٌ مِنَ الْجَهْلِ
Rasool-Allah-saww said: ‘The intellect is a shackle (rein) of the ignorance, and the self is like a wicked animal, so if it is not reined in, it would be destroyed. Therefore the intellect is a shackle (rein) of the ignorance.
وَ إِنَّ اللَّهَ خَلَقَ الْعَقْلَ فَقَالَ لَهُ أَقْبِلْ فَأَقْبَلَ وَ قَالَ لَهُ أَدْبِرْ فَأَدْبَرَ فَقَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ عِزَّتِي وَ جَلَالِي مَا خَلَقْتُ خَلْقاً أَعْظَمَ مِنْكَ وَ لَا أَطْوَعَ مِنْكَ بِكَ أُبْدِأُ وَ بِكَ أُعِيدُ لَكَ الثَّوَابُ وَ عَلَيْكَ الْعِقَابُ
And Allah-azwj Created the intellect, and Said to it: “Come!” It came. And Said to it: “Go back!” It went back. Then Allah-azwj Blessed and Exalted Said: “By My-azwj Mighty and My-azwj Majesty! I-azwj did not Create a creature greater than you, nor more obedient than you. By you I-azwj Began, and by you I-azwj shall Repeat, for you is the Reward and upon you is the Punishment”.
فَتَشَعَّبَ مِنَ الْعَقْلِ الْحِلْمُ وَ مِنَ الْحِلْمِ الْعِلْمُ وَ مِنَ الْعِلْمِ الرُّشْدُ وَ مِنَ الرُّشْدِ الْعَفَافُ وَ مِنَ الْعَفَافِ الصِّيَانَةُ وَ مِنَ الصِّيَانَةِ الْحَيَاءُ وَ مِنَ الْحَيَاءِ الرَّزَانَةُ وَ مِنَ الرَّزَانَةِ الْمُدَاوَمَةُ عَلَى الْخَيْرِ وَ مِنَ الْمُدَاوَمَةِ عَلَى الْخَيْرِ كَرَاهِيَةُ الشَّرِّ وَ مِنْ كَرَاهِيَةِ الشَّرِّ طَاعَةُ النَّاصِحِ
The branch from the intellect is the forbearance, and from the forbearance is the knowledge, and from the knowledge is the guidance, and from the guidance is the abstinence, and from the abstinence is the preservation, and from the preservation is the bashfulness, and from the bashfulness is the calmness, and from the calmness is the persistence upon the goodness, and from the persistence upon the goodness is the abhorrence of the evil, and from abhorrence of the evil is obedience to the advice.
فَهَذِهِ عَشَرَةُ أَصْنَافٍ مِنْ أَنْوَاعِ الْخَيْرِ وَ لِكُلِّ وَاحِدٍ مِنْ هَذِهِ الْعَشَرَةِ الْأَصْنَافِ عَشَرَةُ أَنْوَاعٍ
These are the ten types of the kinds of goodness, and for each one of these ten types, there are ten types: –
فَأَمَّا الْحِلْمُ فَمِنْهُ رُكُوبُ الجهل [الْجَمِيلِ] وَ صُحْبَةُ الْأَبْرَارِ وَ رَفْعٌ مِنَ الضِّعَةِ وَ رَفْعٌ مِنَ الخَسَاسَةِ وَ تَشَهِّي الْخَيْرِ وَ يقرب [تَقَرُّبُ] صَاحِبِهِ مِنْ مَعَالِي الدَّرَجَاتِ وَ الْعَفْوُ وَ الْمَهَلُ وَ الْمَعْرُوفُ وَ الصَّمْتُ فَهَذَا مَا يَتَشَعَّبُ لِلْعَاقِلِ بِحِلْمِهِ.
As for the forbearance, from it are – holding back the ignorance, and company of the righteous, and rising from the lowliness, and rising from the meanness, and desiring the good, and going closer to the person of higher level, and excusing, and leniency, and the righteous good deeds, and the silence. These are what branch out for the intellectual due to his forbearance.
وَ أَمَّا الْعِلْمُ فَيَتَشَعَّبُ مِنْهُ الْغِنَى وَ إِنْ كَانَ فَقِيراً وَ الْجُودُ وَ إِنْ كَانَ بَخِيلًا وَ الْمَهَابَةُ وَ إِنْ كَانَ هَيِّناً وَ السَّلَامَةُ وَ إِنْ كَانَ سَقِيماً وَ الْقُرْبُ وَ إِنْ كَانَ قَصِيّاً وَ الْحَيَاءُ وَ إِنْ كَانَ صَلِفاً وَ الرِّفْعَةُ وَ إِنْ كَانَ وَضِيعاً وَ الشَّرَفُ وَ إِنْ كَانَ رَذْلًا وَ الْحِكْمَةُ وَ الْحُظْوَةُ فَهَذَا مَا يَتَشَعَّبُ لِلْعَاقِلِ بِعِلْمِهِ فَطُوبَى لِمَنْ عَقَلَ وَ عَلِمَ
And as for the knowledge, so they branch out from it – the riches, and even if he was poor; and the benevolence, and even if he was stingy; and the grandeur, and even if he was insignificant; and the health, and even if he was sick; and the proximity, and even if he was remote; and the modesty, and even if he was boastful; and the loftiness and even if he was lowly; and the nobility, and even if he was despicable; and the wisdom and the privilege. These are what branch out for the intellectual due to his knowledge, therefore beatitude be for the one who has intellect and knowledge.
وَ أَمَّا الرُّشْدُ فَيَتَشَعَّبُ مِنْهُ السَّدَادُ وَ الْهُدَى وَ الْبِرُّ وَ التَّقْوَى وَ الْمَنَالَةُ وَ الْقَصْدُ وَ الِاقْتِصَادُ وَ الثَّوَابُ وَ الْكَرَمُ وَ الْمَعْرِفَةُ بِدِينِ اللَّهِ فَهَذَا مَا أَصَابَ الْعَاقِلُ بِالرُّشْدِ فَطُوبَى لِمَنْ أَقَامَ بِهِ عَلَى مِنْهَاجِ الطَّرِيقِ
And as for the guidance, so there branch out from it – the rectitude, and the right way, and the righteousness, and the piety, and the giving, and the moderation, and the economising, and the rewarding, and the generosity, and the recognition of the Religion of Allah-azwj. These are what is achieved by the intellectual due to the rightful guidance, therefore beatitude be to the one who stands by it upon the manifesto of the (Straight) path.
وَ أَمَّا الْعَفَافُ فَيَتَشَعَّبُ مِنْهُ الرِّضَا وَ الِاسْتِكَانَةُ وَ الْحَظُّ وَ الرَّاحَةُ وَ التَّفَقُّدُ وَ الْخُشُوعُ وَ التَّذَكُّرُ وَ التَّفَكُّرُ وَ الْجُودُ وَ السَّخَاءُ فَهَذَا مَا يَتَشَعَّبُ لِلْعَاقِلِ بِعَفَافِهِ رِضًى بِاللَّهِ وَ بِقَسْمِهِ
And as for the abstinence, so there branch out from it – the satisfaction, and the tranquillity, and the good luck, and the rest, and the humbleness, and the Zikr, and the pondering, and the benevolence, and the generosity. These are what branch out for the intellectual due to his abstinence, being pleased with Allah-azwj and with his apportionment.
وَ أَمَّا الصِّيَانَةُ فَيَتَشَعَّبُ مِنْهَا الصَّلَاحُ وَ التَّوَاضُعُ وَ الْوَرَعُ وَ الْإِنَابَةُ وَ الْفَهْمُ وَ الْأَدَبُ وَ الْإِحْسَانُ وَ التَّحَبُّبُ وَ الْخَيْرُ وَ اجْتِنَابُ الشَّرِّ فَهَذَا مَا أَصَابَ الْعَاقِلُ بِالصِّيَانَةِ
And as for the preservation, so there branch out from it – the correctness, and the humility, and the devoutness, and the repentance, and the understanding, and the ethics, and the charity, and the love, and the goodness, and shunning the evil. These are what branch out for the intellectual due to the preservation, therefore beatitude be to the one who is honour by his Master-asws with the preservation.
فَطُوبَى لِمَنْ أَكْرَمَهُ مَوْلَاهُ بِالصِّيَانَةِ وَ أَمَّا الْحَيَاءُ فَيَتَشَعَّبُ مِنْهُ اللِّينُ وَ الرَّأْفَةُ وَ الْمُرَاقَبَةُ لِلَّهِ فِي السِّرِّ وَ الْعَلَانِيَةِ وَ السَّلَامَةُ وَ اجْتِنَابُ الشَّرِّ وَ الْبَشَاشَةُ وَ السَّمَاحَةُ وَ الظَّفَرُ وَ حُسْنُ الثَّنَاءِ عَلَى الْمَرْءِ فِي النَّاسِ فَهَذَا مَا أَصَابَ الْعَاقِلُ بِالْحَيَاءِ فَطُوبَى لِمَنْ قَبِلَ نَصِيحَةَ اللَّهِ وَ خَافَ فَضِيحَتَهُ
And as for bashfulness (modesty), there branch out from it – the softness, and the compassion, and the self-observation for the Sake of Allah-azwj in the private and in the open, and shunning the evil, and the sensitivity, and the forgiveness, and the victory, and the good praise upon the person among the people. These are what branch out for the intellectual due to the bashfulness (modesty), therefore beatitude be to the one who accepts the Advice of Allah-azwj and fears it scandal.
وَ أَمَّا الرَّزَانَةُ فَيَتَشَعَّبُ مِنْهَا اللُّطْفُ وَ الْحَزْمُ وَ أَدَاءُ الْأَمَانَةِ وَ تَرْكُ الْخِيَانَةِ وَ صِدْقُ اللِّسَانِ وَ تَحْصِينُ الْفَرْجِ وَ اسْتِصْلَاحُ الْمَالِ وَ الِاسْتِعْدَادُ لِلْعَدُوِّ وَ النَّهْيُ عَنِ الْمُنْكَرِ وَ تَرْكُ السَّفَهِ فَهَذَا مَا أَصَابَ الْعَاقِلُ بِالرَّزَانَةِ فَطُوبَى لِمَنْ تَوَقَّرَ وَ لِمَنْ لَمْ تَكُنْ لَهُ خِفَّةٌ وَ لَا جَاهِلِيَّةٌ وَ عَفَا وَ صَفَحَ
And as for the calmness, so there branch out from it – the kindness, and the firmness, and paying the entrustments, and leaving the betrayal, and the truthful tongue, and fortifying the private parts, and the restoration of the wealth, and the preparing for the enemy, and the forbidding from the evil, and leaving the reckless extravagance. These are what is achieved by the intellectual due to the calmness, therefore beatitude be to the one revered, and to the one who does not have lightness for him nor ignorance, and he excuses and forgives.
وَ أَمَّا الْمُدَاوَمَةُ عَلَى الْخَيْرِ فَيَتَشَعَّبُ مِنْهُ تَرْكُ الْفَوَاحِشِ وَ الْبُعْدُ مِنَ الطَّيْشِ وَ التَّحَرُّجُ وَ الْيَقِينُ وَ حُبُّ النَّجَاةِ وَ طَاعَةُ الرَّحْمَنِ وَ تَعْظِيمُ الْبُرْهَانِ وَ اجْتِنَابُ الشَّيْطَانِ وَ الْإِجَابَةُ لِلْعَدْلِ وَ قَوْلُ الْحَقِّ
And as for the persistence upon the good, so there branch out from it – neglecting the immoralities, and the distancing from the frivolities, and the embarrassment, and the conviction, and loving the salvation, and obeying the beneficent, and magnifying the Burhan (Quran), and shunning the Satan-la, and responding to the justice, and the word of truth.
فَهَذَا مَا أَصَابَ الْعَاقِلُ بِمُدَاوَمَةِ الْخَيْرِ فَطُوبَى لِمَنْ ذَكَرَ مَا أَمَامَهُ وَ ذَكَرَ قِيَامَهُ وَ اعْتَبَرَ بِالْفَنَاءِ
These are what is achieved by the intellectual due to the persistence upon the good, therefore beatitude be to one who minds what is in front of him, and minds his stand, and takes a lesson from the destruction.
وَ أَمَّا كَرَاهِيَةُ الشَّرِّ فَيَتَشَعَّبُ مِنْهُ الْوَقَارُ وَ الصَّبْرُ وَ النَّصْرُ وَ الِاسْتِقَامَةُ عَلَى الْمِنْهَاجِ وَ الْمُدَاوَمَةُ عَلَى الرَّشَادِ وَ الْإِيمَانُ بِاللَّهِ وَ التَّوَفُّرُ وَ الْإِخْلَاصُ وَ تَرْكُ مَا لَا يَعْنِيهِ وَ الْمُحَافَظَةُ عَلَى مَا يَنْفَعُهُ
And as for abhorrence of the evil, so there branch out from it – the dignity, and the patience, and the help, and the steadfastness upon the Manifesto, and persistence upon the rightful guidance, and the Eman in Allah-azwj, and the ampleness, and the sincerity, and leaving the meaningless, and the protection upon what benefits him.
فَهَذَا مَا أَصَابَ الْعَاقِلُ بِالْكَرَاهِيَةِ لِلشَّرِّ فَطُوبَى لِمَنْ أَقَامَ الْحَقَّ لِلَّهِ وَ تَمَسَّكَ بِعُرَى سَبِيلِ اللَّهِ
These are what is achieved by the intellectual due to the abhorrence of the evil, therefore beatitude be to one who stands by the truth for the Sake of Allah-azwj, and attaches with the Handhold of the Way of Allah-azwj.
وَ أَمَّا طَاعَةُ النَّاصِحِ فَيَتَشَعَّبُ مِنْهَا الزِّيَادَةُ فِي الْعَقْلِ وَ كَمَالُ اللُّبِّ وَ مَحْمَدَةُ الْعَوَاقِبِ وَ النَّجَاةُ مِنَ اللَّوْمِ وَ الْقَبُولُ وَ الْمَوَدَّةُ وَ الْإِسْرَاجُ وَ الْإِنْصَافُ وَ التَّقَدُّمُ فِي الْأُمُورِ وَ الْقُوَّةُ عَلَى طَاعَةِ اللَّهِ فَطُوبَى لِمَنْ سَلِمَ مِنْ مَصَارِعِ الْهَوَى
And as for obedience to the advice, so there branch out from it – the increase in the intellect, and perfection of the heart, and commendable consequences, and escape from the accusations, and the acceptance, and the cordiality, and the grooming, and the justice, and the preceding in the matters, and the strength upon obeying Allah-azwj, therefore beatitude be to the one who is safe from fighting the whims.
فَهَذِهِ الْخِصَالُ كُلُّهَا يَتَشَعَّبُ مِنَ الْعَقْلِ
So these are all the characteristics branching out from the intellect’.
قَالَ شَمْعُونُ فَأَخْبِرْنِي عَنْ أَعْلَامِ الْجَاهِلِ
Shamoun said, ‘Inform be about the signs of the ignorant one’.
فَقَالَ رَسُولُ اللَّهِ ص إِنْ صَحِبْتَهُ عَنَّاكَ وَ إِنِ اعْتَزَلْتَهُ شَتَمَكَ وَ إِنْ أَعْطَاكَ مَنَّ عَلَيْكَ وَ إِنْ أَعْطَيْتَهُ كَفَرَكَ وَ إِنْ أَسْرَرْتَ إِلَيْهِ خَانَكَ وَ إِنْ أَسَرَّ إِلَيْكَ اتَّهَمَكَ وَ إِنِ اسْتَغْنَى بَطِرَ وَ كَانَ فَظّاً غَلِيظاً وَ إِنْ افْتَقَرَ جَحَدَ نِعْمَةَ اللَّهِ وَ لَمْ يَتَحَرَّجْ وَ إِنْ فَرِحَ أَسْرَفَ وَ طَغَى وَ إِنْ حَزِنَ آيَسَ وَ إِنْ ضَحِكَ فَهِقَ وَ إِنْ بَكَى خَارَ
Rasool-Allah-saww said: ‘His companionship is a humiliation, and if you stay away from him, he would curse you, and if he gives you (something), he would reproach upon you, and if you give him, he would be ungrateful to you, and if you divulge a secret to him, he would betray you, and if he divulges a secret to you, he would accuse you, and if he is rich he would be arrogant and would be very rude, and if he is poor he would reject the Bounties of Allah-azwj and will not abstain, and if he is happy he would be extravagant and rebel, and if he is grieved he would despair, and if he laughs he would laugh widely (loudly), and if he cries he would roar.
يَقَعُ فِي الْأَبْرَارِ وَ لَا يُحِبُّ اللَّهَ وَ لَا يُرَاقِبُهُ وَ لَا يَسْتَحْيِي مِنَ اللَّهِ وَ لَا يَذْكُرُهُ إِنْ أَرْضَيْتَهُ مَدَحَكَ وَ قَالَ فِيكَ مِنَ الْحَسَنَةِ مَا لَيْسَ فِيكَ وَ إِنْ سَخِطَ عَلَيْكَ ذَهَبَتْ مِدْحَتُهُ وَ وَقَّعَ فِيكَ مِنَ السُّوءِ مَا لَيْسَ فِيكَ فَهَذَا مَجْرَى الْجَاهِلِ
He comes to be among the righteous and does not love Allah-azwj nor watch out for Him-azwj, nor is he embarrassed from Allah-azwj nor does he remember Him-azwj. If you please him, he would praise you and say regarding you from the good things what aren’t in you, and if he is angered upon you, his praise would go away and he would place regarding you from the evil what isn’t in you. So, this is the flow of the ignorant one.
قَالَ فَأَخْبِرْنِي عَنْ عَلَامَةِ الْإِسْلَامِ
He said, ‘Inform me about the signs of Al Islam’.
فَقَالَ رَسُولُ اللَّهِ ص الْإِيمَانُ وَ الْعِلْمُ وَ الْعَمَلُ
Rasool-Allah-saww said: ‘The Eman, and the knowledge and the deeds’.
قَالَ فَمَا عَلَامَةُ الْإِيمَانِ وَ مَا عَلَامَةُ الْعِلْمِ وَ مَا عَلَامَةُ الْعَمَلِ
He said, ‘So what are the signs of the Eman? And what are the signs of the knowledge? And what are the signs of the deeds?’
فَقَالَ رَسُولُ اللَّهِ ص أَمَّا عَلَامَةُ الْإِيمَانِ فَأَرْبَعَةٌ الْإِقْرَارُ بِتَوْحِيدِ اللَّهِ وَ الْإِيمَانُ بِهِ وَ الْإِيمَانُ بِكُتُبِهِ وَ الْإِيمَانُ بِرُسُلِهِ
Rasool-Allah-saww said: ‘As for the signs of the Eman, these are four – The acknowledgment with the Oneness (Tawheed) of Allah-azwj, and the Eman with it, and the Eman with His-azwj Book, and the Eman with His-azwj Rasool-saww.
وَ أَمَّا عَلَامَةُ الْعِلْمِ فَأَرْبَعَةٌ الْعِلْمُ بِاللَّهِ وَ الْعِلْمُ بِمَحَبَّتِهِ وَ الْعِلْمُ بِمَكَارِهِهِ وَ الْحِفْظُ لَهَا حَتَّى تُؤَدَّى
And as for the signs of the knowledge, these are four – The knowledge of Allah-azwj, and the knowledge of His-azwj Love, and the knowledge of His-azwj Dislikes, and the remembrance of these until you fulfil these.
وَ أَمَّا الْعَمَلُ فَالصَّلَاةُ وَ الصَّوْمُ وَ الزَّكَاةُ وَ الْإِخْلَاصُ
And as for the deeds, so it is – the Salat, and the Soam (Fast), and the Zakat, and the sincerity’.
قَالَ فَأَخْبِرْنِي عَنْ عَلَامَةِ الصَّادِقِ وَ عَلَامَةِ الْمُؤْمِنِ وَ عَلَامَةِ الصَّابِرِ وَ عَلَامَةِ التَّائِبِ وَ عَلَامَةِ الشَّاكِرِ وَ عَلَامَةِ الْخَاشِعِ وَ عَلَامَةِ الصَّالِحِ وَ عَلَامَةِ النَّاصِحِ وَ عَلَامَةِ الْمُوقِنِ وَ عَلَامَةِ الْمُخْلِصِ وَ عَلَامَةِ الزَّاهِدِ وَ عَلَامَةِ الْبَارِّ وَ عَلَامَةِ التَّقِيِّ وَ عَلَامَةِ الْمُتَكَلِّفِ وَ عَلَامَةِ الظَّالِمِ وَ عَلَامَةِ الْمُرَائِي وَ عَلَامَةِ الْمُنَافِقِ وَ عَلَامَةِ الْحَاسِدِ وَ عَلَامَةِ الْمُسْرِفِ وَ عَلَامَةِ الْغَافِلِ وَ عَلَامَةِ الْكَسْلَانِ وَ عَلَامَةِ الْكَذَّابِ وَ عَلَامَةِ الْفَاسِقِ وَ عَلَامَةِ الْجَائِرِ
He said, ‘Inform me about the signs of the truthful, and signs of the Momin, and signs of the patient, and signs of the repentant, and signs of the grateful, and signs of the humble, and signs of the righteous, and signs of the advisor, and signs of the convinced, and signs of the sincere, and signs of the ascetic, and signs of the upright, and signs of the pious, and signs of the pretender, and signs of the unjust, and signs of the insincere, and signs of the hypocrite, and signs of the envious, and signs of the extravagant, and signs of the heedless, and signs of the lazy, and signs of the liar, and signs of the immoral, and signs of the tyrant’.
فَقَالَ رَسُولُ اللَّهِ ص أَمَّا عَلَامَةُ الصَّادِقِ فَأَرْبَعَةٌ يَصْدُقُ فِي قَوْلِهِ وَ يُصَدِّقُ وَعْدَ اللَّهِ وَ وَعِيدَهُ وَ يُوفِي بِالْعَهْدِ وَ يَجْتَنِبُ الْغَدْرَ
Rasool-Allah-saww said: ‘As for the signs of the truthful, these are four – he is truthful in his words, and ratifies the Promise of Allah-azwj and His-azwj Appointment, and fulfils the vows, and shuns the treachery.
وأما علامة المؤمن: فإنه يرؤف، ويفهم، ويستحيي.
As for signs of the Momin – he is comforting, and understanding, and modest.
وَ أَمَّا عَلَامَةُ الْمُؤْمِنِ فَإِنَّهُ يَرْؤُفُ وَ يَفْهَمُ وَ يَسْتَحْيِي وَ أَمَّا عَلَامَةُ الصَّابِرِ فَأَرْبَعَةٌ الصَّبْرُ عَلَى الْمَكَارِهِ وَ الْعَزْمُ فِي أَعْمَالِ الْبِرِّ وَ التَّوَاضُعُ وَ الْحِلْمُ
And as for signs of the patient, these are four – The patience upon the hardships, and determined upon the righteous deeds, and the humbleness and the forbearance.
وَ أَمَّا عَلَامَةُ التَّائِبِ فَأَرْبَعَةٌ النَّصِيحَةُ لِلَّهِ فِي عَمَلِهِ وَ تَرْكُ الْبَاطِلِ وَ لُزُومُ الْحَقِّ وَ الْحِرْصُ عَلَى الْخَيْرِ
And as for signs of the repentant, these are four – advice for the Sake of Allah-azwj in his deeds, and neglects the falsehood, and necessitates the truth, and being covetous upon the good.
وَ أَمَّا عَلَامَةُ الشَّاكِرِ فَأَرْبَعَةٌ الشُّكْرُ فِي النَّعْمَاءِ وَ الصَّبْرُ فِي الْبَلَاءِ وَ الْقُنُوعُ بِقَسْمِ اللَّهِ وَ لَا يَحْمَدُ وَ لَا يُعَظِّمُ إِلَّا اللَّهَ
And as for signs of the grateful, these are four – being grateful during the Bounties, and the patience during the afflictions, and the contentment with the apportionment of Allah-azwj, and he neither praise nor magnifies except Allah-azwj.
وَ أَمَّا عَلَامَةُ الْخَاشِعِ فَأَرْبَعَةٌ مُرَاقَبَةُ اللَّهِ فِي السِّرِّ وَ الْعَلَانِيَةِ وَ رُكُوبُ الْجَمِيلِ وَ التَّفَكُّرُ لِيَوْمِ الْقِيَامَةِ وَ الْمُنَاجَاةُ لِلَّهِ
And as for signs of the humble, these are four – Being watchful of Allah-azwj during the privacy and in the open, and riding the beauty, and pondering on the Day of Judgment, and whispering to Allah-azwj.
وَ أَمَّا عَلَامَةُ الصَّالِحِ فَأَرْبَعَةٌ يُصَفِّي قَلْبَهُ وَ يُصْلِحُ عَمَلَهُ وَ يُصْلِحُ كَسْبَهُ وَ يُصْلِحُ أُمُورَهُ كُلَّهَا
And as for signs of the righteous, these are four – His hear is clean, and his deeds are correct, and his earnings are correct, and he corrects his affairs, all of them.
وَ أَمَّا عَلَامَةُ النَّاصِحِ فَأَرْبَعَةٌ يَقْضِي بِالْحَقِّ وَ يُعْطِي الْحَقَّ مِنْ نَفْسِهِ وَ يَرْضَى لِلنَّاسِ مَا يَرْضَاهُ لِنَفْسِهِ وَ لَا يَعْتَدِي عَلَى أَحَدٍ
And as for signs of the advisor, these are four – he judges with the truth, and he gives the truth from himself, and he is pleased for the people what he is pleased for himself, and he does not infringe upon anyone.
وَ أَمَّا عَلَامَةُ النَّاصِحِ فَأَرْبَعَةٌ يَقْضِي بِالْحَقِّ وَ يُعْطِي الْحَقَّ مِنْ نَفْسِهِ وَ يَرْضَى لِلنَّاسِ مَا يَرْضَاهُ لِنَفْسِهِ وَ لَا يَعْتَدِي عَلَى أَحَدٍ وَ أَمَّا عَلَامَةُ الْمُوقِنِ فَسِتَّةٌ أَيْقَنَ أَنَّ اللَّهَ حَقٌّ فَآمَنَ بِهِ وَ أَيْقَنَ بِأَنَّ الْمَوْتَ حَقٌّ فَحَذِرَهُ وَ أَيْقَنَ بِأَنَّ الْبَعْثَ حَقٌّ فَخَافَ الْفَضِيحَةَ وَ أَيْقَنَ بِأَنَّ الْجَنَّةَ حَقٌّ فَاشْتَاقَ إِلَيْهَا وَ أَيْقَنَ بِأَنَّ النَّارَ حَقٌّ فَطَهَّرَ سَعْيَهُ لِلنَّجَاةِ مِنْهَا وَ أَيْقَنَ بِأَنَّ الْحِسَابَ حَقٌّ فَحَاسَبَ نَفْسَهُ
And as for signs of the convinced, these are six – he is convinced that Allah-azwj is True and he believes in Him-azwj, and he is convinced that the death is true and he is cautious of it, and he is convinced that the Resurrection is true and he fears the scandal, and he is convinced that the Paradise is true and he is desirous to it, and he is convince that the Fire is true and he cleans his striving for the escape from it, and he is convinced that the Reckoning is true and he reckons himself.
وَ أَمَّا عَلَامَةُ الْمُخْلِصِ فَأَرْبَعَةٌ يَسْلَمُ قَلْبُهُ وَ يَسْلَمُ جَوَارِحُهُ وَ بَذَلَ خَيْرَهُ وَ كَفَّ شَرَّهُ
And as for signs of the sincere, these are four – he submits his heart, and he submits his body parts, and he belittles his own goodness, and refrains from his evil.
وَ أَمَّا عَلَامَةُ الزَّاهِدِ فَعَشَرَةٌ يَزْهَدُ فِي الْمَحَارِمِ وَ يَكُفُّ نَفْسَهُ وَ يُقِيمُ فَرَائِضَ رَبِّهِ فَإِنْ كَانَ مَمْلُوكاً أَحْسَنَ الطَّاعَةَ وَ إِنْ كَانَ مَالِكاً أَحْسَنَ الْمَمْلَكَةَ وَ لَيْسَ لَهُ مَحْمِيَةٌ وَ لَا حِقْدٌ يُحْسِنُ إِلَى مَنْ أَسَاءَ إِلَيْهِ وَ يَنْفَعُ مَنْ ضَرَّهُ وَ يَعْفُو عَمَّنْ ظَلَمَهُ وَ يَتَوَاضَعُ لِحَقِّ اللَّهِ
And as for signs of the ascetic, these are ten – he is abstemious regarding the Prohibitions, and he restrains his self, and he establishes the Obligations of his Lord-azwj. If he is a slave, he would be of goodly obedience, and if he was a master, he would be of good governance, and there isn’t any protectorate for him nor any hatred, he is good to the one who has been wrongful to him, and he benefits the one who harms him, and he pardons the one who is unjust to him, and is humble to meet Allah-azwj.
وَ أَمَّا عَلَامَةُ الْبَارِّ فَعَشَرَةٌ يُحِبُّ فِي اللَّهِ وَ يُبْغِضُ فِي اللَّهِ وَ يُصَاحِبُ فِي اللَّهِ وَ يُفَارِقُ فِي اللَّهِ وَ يَغْضَبُ فِي اللَّهِ وَ يَرْضَى فِي اللَّهِ وَ يَعْمَلُ لِلَّهِ وَ يَطْلُبُ إِلَيْهِ وَ يَخْشَعُ لِلَّهِ خَائِفاً مَخُوفاً طَاهِراً مُخْلِصاً مُسْتَحْيِياً مُرَاقِباً وَ يُحْسِنُ فِي اللَّهِ
And as for signs of the upright, these are ten – he loves for the Sake of Allah-azwj, and he hates for the Sake of Allah-azwj, and he accompanies for the Sake of Allah-azwj, and he separates for the Sake of Allah-azwj, and he is angry for the Sake of Allah-azwj, and he is please for the Sake of Allah-azwj, and he works for the Sake of Allah-azwj, and seeks from Him-azwj, and he is humble for the Sake of Allah-azwj, being fearful, scared, clean, sincere, embarrassed, watchful, and favours for the Sake of Allah-azwj.
وَ أَمَّا عَلَامَةُ التَّقِيِّ فَسِتَّةٌ يَخَافُ اللَّهَ وَ يَحْذَرُ بَطْشَهُ وَ يُمْسِي وَ يُصْبِحُ كَأَنَّهُ يَرَاهُ لَا تُهِمُّهُ الدُّنْيَا وَ لَا يَعْظُمُ عَلَيْهِ مِنْهَا شَيْءٌ لِحُسْنِ خُلُقِهِ
And as for signs of the pious, these are six – he fears Allah-azwj, and he is cautious of His-azwj Force, and he comes to the morning and evening as if he sees Him-azwj, the world does not concern him, nor does he magnify upon anything from it due to the goodness of his morals.
وَ أَمَّا عَلَامَةُ الْمُتَكَلِّفِ فَأَرْبَعَةٌ الْجِدَالُ فِيمَا لَا يَعْنِيهِ وَ يُنَازِعُ مَنْ فَوْقَهُ وَ يَتَعَاطَى مَا لَا يَنَالُ
And as for signs of the pretender, these are four – the disputing in what has no meaning for him, and he disputes ones above him, and he goes to what he cannot attain.
وَ أَمَّا عَلَامَةُ الظَّالِمِ فَأَرْبَعَةٌ يَظْلِمُ مَنْ فَوْقَهُ بِالْمَعْصِيَةِ وَ يَمْلِكُ مَنْ دُونَهُ بِالْغَلَبَةِ وَ يُبْغِضُ الْحَقَّ وَ يُظْهِرُ الظُّلْمَ
And as for signs of the unjust, these are four – he is unjust to ones above him with the acts of disobedience, and he controls ones below him with the overcoming, and he hates the truth and manifest the injustice.
وَ أَمَّا عَلَامَةُ الْمُرَائِي فَأَرْبَعَةٌ يَحْرِصُ فِي الْعَمَلِ لِلَّهِ إِذَا كَانَ عِنْدَهُ أَحَدٌ وَ يَكْسَلُ إِذَا كَانَ وَحْدَهُ وَ يَحْرِصُ فِي كُلِّ أَمْرِهِ عَلَى الْمَحْمَدَةِ وَ يُحْسِنُ سَمْتَهُ بِجُهْدِهِ
And as for signs of the insincere, these are four – He is greedy in the deeds for the Sake of Allah-azwj if there is anyone in his presence, and he is lazy (for it) when he is alone, and he is greedy in each of his matters upon the praise and to be talked goodly of, of his striving.
وَ أَمَّا عَلَامَةُ الْمُنَافِقِ فَأَرْبَعَةٌ فَاجِرٌ دَخْلُهُ يُخَالِفُ لِسَانُهُ قَلْبَهُ وَ قَوْلُهُ فِعْلَهُ وَ سَرِيرَتُهُ عَلَانِيَتَهُ فَوَيْلٌ لِلْمُنَافِقِ مِنَ النَّارِ
And as for signs of the hypocrite, these are four – his income is immoral, his tongue contradicts his heart, and his words (contradict) his deeds, and his private actions (contradict) is public actions. So woe be unto the hypocrite from the Fire!
وَ أَمَّا عَلَامَةُ الْحَاسِدِ فَأَرْبَعَةٌ الْغِيبَةُ وَ التَّمَلُّقُ وَ الشَّمَاتَةُ بِالْمُصِيبَةِ
And as for signs of the envious, these are four – the backbiting, and the flattery, and the gloating over (somebody else’s) misfortunes. (P.s. fourth is missing)
وَ أَمَّا عَلَامَةُ الْمُسْرِفِ فَأَرْبَعَةٌ الْفَخْرُ بِالْبَاطِلِ وَ يَشْتَرِي مَا لَيْسَ لَهُ وَ يَلْبَسُ مَا لَيْسَ لَهُ وَ يَأْكُلُ مَا لَيْسَ عِنْدَهُ
And as for signs of the extravagant, these are four – the pride with the falsehood, and he buys what isn’t for him, and wears what isn’t for him, and eats what isn’t with him.
وَ أَمَّا عَلَامَةُ الْغَافِلِ فَأَرْبَعَةٌ الْعَمَى وَ السَّهْوُ وَ اللَّهْوُ وَ النِّسْيَانُ
And as for signs of the heedless, these are four – the blindness, and the omissions, and the playfulness, and the forgetfulness.
وَ أَمَّا عَلَامَةُ الْكَسْلَانِ فَأَرْبَعَةٌ يَتَوَانَى حَتَّى يُفَرِّطَ وَ يُفَرِّطُ حَتَّى يُضَيِّعَ وَ يُضَيِّعُ حَتَّى يَأْثَمَ وَ يَضْجَرَ
And as for signs of the lazy, these are four – he slows down unto he is overburdened, and he is overburdened until he wastes, and he wastes until he sins and disobeys.
وَ أَمَّا عَلَامَةُ الْكَذَّابِ فَأَرْبَعَةٌ إِنْ قَالَ لَمْ يَصْدُقْ وَ إِنْ قِيلَ لَهُ لَمْ يُصَدِّقْ وَ النَّمِيمَةُ وَ الْبَهْتُ
And as for signs of the liar, these are four – if he speaks he is not true, and if it is said to him, he does not ratify, and the gossip, and the fables.
وَ أَمَّا عَلَامَةُ الْفَاسِقِ فَأَرْبَعَةٌ اللَّهْوُ وَ اللَّغْوُ وَ الْعُدْوَانُ وَ الْبُهْتَانُ
And as for signs of the immoral, these are four – the playfulness, and the falsities, and the aggression, and the stupidity.
وَ أَمَّا عَلَامَةُ الْجَائِرِ فَأَرْبَعَةٌ عِصْيَانُ الرَّحْمَنِ وَ أَذَى الْجِيرَانِ وَ بُغْضُ الْقُرْآنِ وَ الْقُرْبُ إِلَى الطُّغْيَانِ
And as for signs of the tyrant, these are four – disobeying the Beneficent, and hurting the neighbour, and hating the Quran, and gets closer to tyranny.
فَقَالَ شَمْعُونُ لَقَدْ شَفَيْتَنِي وَ بَصَّرْتَنِي مِنْ عَمَايَ فَعَلِّمْنِي طَرَائِقَ أَهْتَدِي بِهَا
Shamoun said, ‘You-saww have healed me and made me insightful from my blindness. Inform me of methods I can be guided by’.
فَقَالَ رَسُولُ اللَّهِ ص يَا شَمْعُونُ إِنَّ لَكَ أَعْدَاءً يَطْلُبُونَكَ وَ يُقَاتِلُونَكَ لِيَسْلُبُوا دِينَكَ مِنَ الْجِنِّ وَ الْإِنْسِ فَأَمَّا الَّذِينَ مِنَ الْإِنْسِ فَقَوْمٌ لَا خَلَاقَ لَهُمْ فِي الْآخِرَةِ وَ لَا رَغْبَةَ لَهُمْ فِيمَا عِنْدَ اللَّهِ
Rasool-Allah-saww said: ‘O Shamoun! For you there are enemies seeking you and fighting you in order to confiscate your Religion, from the Jinn as well as the human beings. As for those from the humans, these are a people having no share for them in the Hereafter, nor is there any desire for them regarding what is in the Presence of Allah-azwj.
إِنَّمَا هَمُّهُمْ تَعْيِيرُ النَّاسِ بِأَعْمَالِهِمْ لَا يُعَيِّرُونَ أَنْفُسَهُمْ وَ لَا يُحَاذِرُونَ أَعْمَالَهُمْ إِنْ رَأَوْكَ صَالِحاً حَسَدُوكَ وَ قَالُوا مُرَاءٍ وَ إِنْ رَأَوْكَ فَاسِداً قَالُوا لَا خَيْرَ فِيهِ
But rather, their concern is to reproach the people with their deeds, they are not reproaching their own selves nor are they being careful of their deeds. If they see you as righteous, they envy you, and they are saying, ‘A two-faced one’, and if they see you as a mischief maker, they are saying, ‘There is no good in him’.
وَ أَمَّا أَعْدَاؤُكَ مِنَ الْجِنِّ فَإِبْلِيسُ وَ جُنُودُهُ فَإِذَا أَتَاكَ فَقَالَ مَاتَ ابْنُكَ فَقُلْ إِنَّمَا خُلِقَ الْأَحْيَاءُ لِيَمُوتُوا وَ تَدْخُلُ بَضْعَةٌ مِنِّي الْجَنَّةَ إِنَّهُ لَيَسْرِي
And as for your enemies from the Jinn, it is Iblees-la and his-la armies. When he-la comes to you and says, ‘Your son died’, then say, ‘But rather Allah-azwj Created the living being for them to be dying, and a part of mine has enter the Paradise, it is easy’.
فَإِذَا أَتَاكَ وَ قَالَ قَدْ ذَهَبَ مَالُكَ فَقُلْ الْحَمْدُ لِلَّهِ الَّذِي أَعْطَى وَ أَخَذَ وَ أَذْهَبَ عَنِّي الزَّكَاةَ فَلَا زَكَاةَ عَلَيَّ
When he-la comes to you and says, ‘Your wealth is gone’, then say, ‘The Praise is for Allah-azwj Who Gives and Takes, and the Zakat has gone from me, therefore there is no Zakat upon me any more’.
وَ إِذَا أَتَاكَ وَ قَالَ لَكَ النَّاسُ يَظْلِمُونَكَ وَ أَنْتَ لَا تَظْلِمُ فَقُلْ إِنَّمَا السَّبِيلُ يَوْمَ الْقِيَامَةِ عَلَى الَّذِينَ يَظْلِمُونَ النَّاسَ وَ ما عَلَى الْمُحْسِنِينَ مِنْ سَبِيلٍ
And when he-la comes to you and says to you, ‘The people are being unjust to you and you are not being unjust’, then say, ‘But rather the way of the Day of Judgment is against those who are being unjust to the people, and there is no way against the good doers’.
وَ إِذَا أَتَاكَ وَ قَالَ لَكَ مَا أَكْثَرَ إِحْسَانَكَ يُرِيدُ أَنْ يُدْخِلَكَ الْعُجْبَ فَ وَ إِذَا أَتَاكَ وَ قَالَ لَكَ مَا أَكْثَرَ إِحْسَانَكَ يُرِيدُ أَنْ يُدْخِلَكَ الْعُجْبَ فَقُلْ إِسَاءَتِي أَكْثَرُ مِنْ إِحْسَانِي قُلْ إِسَاءَتِي أَكْثَرُ مِنْ إِحْسَانِي
And when he-la comes to you and says to you, ‘How frequent are your favours!’, intending that self-conceit should enter into you, then say, ‘My bad deeds are more frequent than my favours’.
وَ إِذَا أَتَاكَ فَقَالَ لَكَ مَا أَكْثَرَ صَلَاتَكَ فَقُلْ غَفْلَتِي أَكْثَرُ مِنْ صَلَاتِي
And when he-la comes to you and says, ‘How abundant are your Salats!’, then say, ‘My heedlessness is more than my Salats’.
وَ إِذَا قَالَ لَكَ كَمْ تُعْطِي النَّاسَ فَقُلْ مَا آخُذُ أَكْثَرُ مِمَّا أُعْطِي
And when he-la says to you, ‘How much you are giving to the people?’ Then say, ‘What I take is more than what I give’.
وَ إِذَا قَالَ لَكَ مَا أَكْثَرَ مَنْ يَظْلِمُكَ فَقُلْ مَنْ ظَلَمْتُهُ أَكْثَرُ
And when he-la says to you, ‘How many are the ones being unjust to you!’ Then say, ‘One I am being unjust to are more’.
وَ إِذَا أَتَاكَ فَقَالَ لَكَ كَمْ تَعْمَلُ فَقُلْ طَالَ مَا عَصَيْتُ
And when he-la comes to you and says to you, ‘How many deeds you have?’ Then say, ‘Longer is what I have disobeyed’.
إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا خَلَقَ السُّفْلَى فَخَرَتْ وَ زَخَرَتْ وَ قَالَتْ أَيُّ شَيْءٍ يَغْلِبُنِي فَخَلَقَ الْأَرْضَ فَسَطَحَهَا عَلَى ظَهْرِهَا فَذَلَّتْ
Allah-azwj Blessed and Exalted, when He-azwj Created the lower underground, it prided and was thrilled and said, ‘Which thing can (possibly) overcome me?’ So He-azwj Created the earth as its surface upon its back, so it was humbled.
ثُمَّ إِنَّ الْأَرْضَ فَخَرَتْ وَ قَالَتْ أَيُّ شَيْءٍ يَغْلِبُنِي فَخَلَقَ اللَّهُ الْجِبَالَ فَأَثْبَتَهَا عَلَى ظَهْرِهَا أَوْتَاداً مِنْ أَنْ تَمِيدَ بِهَا عَلَيْهَا فَذَلَّتِ الْأَرْضُ وَ اسْتَقَرَّتْ
Then the earth prided and said, ‘Which thing can (possibly) overcome me?’ Allah-azwj Created the mountains and Affirmed these upon its back as pegs so it would be tamed by these upon it. So the earth was humbled and calmed down.
ثُمَّ إِنَّ الْجِبَالَ فَخَرَتْ عَلَى الْأَرْضِ فَشَمَخَتْ وَ اسْتَطَالَتْ وَ قَالَتْ أَيُّ شَيْءٍ يَغْلِبُنِي فَخَلَقَ الْحَدِيدَ فَقَطَعَهَا فَذَلَّتْ
Then the mountain prided upon the earth, so it peaked and lengthened and said, ‘Which thing can (possibly) overcome me?’ He-azwj Created the iron, and cut it, so it was humbled.
ثُمَّ إِنَّ الْحَدِيدِ فَخَرَ عَلَى الْجِبَالِ وَ قَالَ أَيُّ شَيْءٍ يَغْلِبُنِي فَخَلَقَ النَّارَ فَأَذَابَتِ الْحَدِيدَ فَذَلَّ الْحَدِيدُ
Then the iron prided upon the mountain and said, ‘Which thing can (possibly) overcome me?’ He-azwj Created the fire, and it melted the iron, so the iron was humbled.
ثُمَّ إِنَّ النَّارَ زَفَرَتْ وَ شَهَقَتْ وَ فَخَرَتْ وَ قَالَتْ أَيُّ شَيْءٍ يَغْلِبُنِي فَخَلَقَ الْمَاءَ فَأَطْفَأَهَا فَذَلَّتْ
Then the fire exhaled and inflamed and it prided and said, ‘Which thing can (possibly) overcome me?’ So He-azwj Created the water, and it extinguished it, so it was humbled.
ثُمَّ الْمَاءُ فَخَرَ وَ زَخَرَ وَ قَالَ أَيُّ شَيْءٍ يَغْلِبُنِي فَخَلَقَ الرِّيحَ فَحَرَّكَتْ أَمْوَاجَهُ وَ أَثَارَتْ مَا فِي قَعْرِهِ وَ حَبَسَتْهُ عَنْ مَجَارِيهِ فَذَلَّ الْمَاءُ
Then the water prided and teemed and said, ‘Which thing can (possibly) overcome me?’ He-azwj Created the wind, and it moved the waves and raised what was in its depths, and withheld it from its direction, so the water was humbled.
ثُمَّ إِنَّ الرِّيحَ فَخَرَتْ وَ عَصَفَتْ وَ قَالَتْ أَيُّ شَيْءٍ يَغْلِبُنِي فَخَلَقَ الْإِنْسَانَ فَبَنَى وَ احْتَالَ مَا يَسْتَتِرُ بِهِ مِنَ الرِّيحِ وَ غَيْرِهَا فَذَلَّتِ الرِّيحُ
Then the wind prided and stormed, and said, ‘Which thing can (possibly) overcome me?’ So He-azwj Created the human being, and he built and occupied what was hidden from the wind and others, so the wind was humbled.
ثُمَّ إِنَّ الْإِنْسَانَ طَغَى وَ قَالَ مَنْ أَشَدُّ مِنِّي قُوَّةً فَخَلَقَ الْمَوْتَ فَقَهَرَهُ فَذَلَّ الْإِنْسَانُ َ فَقَهَرَهُ فَذَلَّ الْإِنْسَانُ
Then the human being transgressed and said, ‘Who is stronger than me in strength?’ He-azwj Created the death and it subdued him, so the human was humbled.
ثُمَّ إِنَّ الْمَوْتَ فَخَرَ فِي نَفْسِهِ فَقَالَ اللَّهُ عَزَّ وَ جَلَّ لَا تَفْخَرْ فَإِنِّي ذَابِحُكَ بَيْنَ الْفَرِيقَيْنِ أَهْلِ الْجَنَّةِ وَ أَهْلِ النَّارِ ثُمَّ لَا أُحْيِيكَ أَبَداً فَخَافَ
Then the death prided regarding itself, so Allah-azwj Mighty and Majestic Said: ‘Do not pride, for I-azwj shall be Slaughtering you between the two parties – the people of the Paradise and the people of the Fire, then I-azwj will not be Reviving you, ever!’ So it feared.
ثُمَّ قَالَ وَ الْحِلْمُ يَغْلِبُ الْغَضَبَ وَ الرَّحْمَةُ تَغْلِبُ السُّخْطَ وَ الصَّدَقَةُ تَغْلِبُ الْخَطِيئَةَ.
Then he-saww said: ‘And the forbearance overcomes the anger, and the mercy overcomes the discontent, and the charity overcomes the sins’.[82]
12- ف، تحف العقول قَالَ النَّبِيُّ ص صِفَةُ الْعَاقِلِ أَنْ يَحْلُمَ عَمَّنْ جَهِلَ عَلَيْهِ وَ يَتَجَاوَزَ عَمَّنْ ظَلَمَهُ وَ يَتَوَاضَعَ لِمَنْ هُوَ دُونَهُ وَ يُسَابِقَ مَنْ فَوْقَهُ فِي طَلَبِ الْبِرِّ وَ إِذَا أَرَادَ أَنْ يَتَكَلَّمَ تَدَبَّرَ فَإِنْ كَانَ خَيْراً تَكَلَّمَ فَغَنِمَ وَ إِنْ كَانَ شَرّاً سَكَتَ فَسَلِمَ-
‘Tuhaf Al Uqoul’ – The Prophet-saww said: ‘And the attributes of the intellectual are that he forbears from the one who is ignorant to him and overlooks his wrongs, and humbles to one who is below him, and preceded the one who is above him in seeking the good deeds. And whenever he speaks, he ponders (first), so it if was good, then he speaks, and he wins, and if it was evil, he observes silence and submits.
وَ إِذَا عَرَضَتْ لَهُ فِتْنَةٌ اسْتَعْصَمَ بِاللَّهِ وَ أَمْسَكَ يَدَهُ وَ لِسَانَهُ وَ إِذَا رَأَى فَضِيلَةً انْتَهَزَ بِهَا لَا يُفَارِقُهُ الْحَيَاءُ وَ لَا يَبْدُو مِنْهُ الْحِرْصُ فَتِلْكَ عَشْرُ خِصَالٍ يُعْرَفُ بِهَا الْعَاقِلُ
And when a strife is presented to him, he holds fast with Allah-azwj and restrains his hand and his tongue; and when he sees a virtue, he takes to it. The modesty does not separate from him, nor does the greed begin from him. So these are ten characteristics the intellectual can be recognised by.
وَ صِفَةُ الْجَاهِلِ أَنْ يَظْلِمَ مَنْ خَالَطَهُ وَ يَتَعَدَّى عَلَى مَنْ هُوَ دُونَهُ وَ يَتَطَاوَلَ عَلَى مَنْ هُوَ فَوْقَهُ كَلَامُهُ بِغَيْرِ تَدَبُّرٍ إِنْ تَكَلَّمَ أَثِمَ وَ إِنْ سَكَتَ سَهَا وَ إِنْ عَرَضَتْ لَهُ فِتْنَةٌ سَارَعَ إِلَيْهَا فَأَرْدَتْهُ- وَ إِنْ رَأَى فَضِيلةً أَعْرَضَ وَ أَبْطَأَ عَنْهَا
And the attributes of the ignorant are that he wrongs the one who he mixes with, and exceeds upon one who is below him, and towers upon the one who is above him. His speech is without pondering; if he speaks, he sins, and if he is silent, he is unmindful, and if a strife is presented to him, he is quick to it and wants it, and if he sees a virtue, he turns away and slackens from it.
لَا يَخَافُ ذُنُوبَهُ الْقَدِيمَةَ وَ لَا يَرْتَدِعُ فِيمَا بَقِيَ مِنْ عُمُرِهِ مِنَ الذُّنُوبِ يَتَوَانَى عَنِ الْبِرِّ وَ يُبْطِئُ عَنْهُ غَيْرَ مُكْتَرِثٍ لِمَا فَاتَهُ مِنْ ذَلِكَ أَوْ ضَيَّعَهُ فَتِلْكَ عَشْرُ خِصَالٍ مِنْ صِفَةِ الْجَاهِلِ الَّذِي حُرِمَ الْعَقْلَ.
He neither fears his sins nor is he deterred from the sins during whatever remains from his life-span. He is remote from the righteousness and slackens from it, without any care of what is lost to him from that or wasted. So these are the ten characteristics from the characteristics of the ignorant which prohibits the intellect’.[83]
13- سن، المحاسن الْعُوسِيُّ عَنْ أَبِي جَعْفَرٍ الْجَوْهَرِيِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْكُوفِيِّ رَفَعَهُ قَالَ: سُئِلَ الْحَسَنُ بْنُ عَلِيٍّ ع عَنِ الْعَقْلِ قَالَ التَّجَرُّعُ لِلْغُصَّةِ وَ مُدَاهَنَةُ الْأَعْدَاءِ.
‘Al Mahasin’ – Al Awsy, from Abu Ja’far Al Jowhari, from Ibrahim Bin Muhammad Al Kufy, raising it, said,
‘Al-Hassan-asws Bin Ali-asws was asked about the intellect, he-asws said: ‘The swallowing of the anger and flattering the enemy’.
ضه، روضة الواعظين عَنْ أَمِيرِ الْمُؤْمِنِينَ ع مِثْلَهُ وَ زَادَ فِيهِ وَ مُدَارَاةُ الْأَصْدِقَاءِ.
‘Rowzat Al Waizeen’ – ‘From Amir Al-Momineen-asws is similar to it, and there is an addition in it: ‘And friendliness with the friends’.[84]
14- سن، المحاسن بَعْضُ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ ع الْعَاقِلُ لَا يُحَدِّثُ مَنْ يَخَافُ تَكْذِيبَهُ وَ لَا يَسْأَلُ مَنْ يَخَافُ مَنْعَهُ وَ لَا يُقْدِمُ عَلَى مَا يَخَافُ الْعُذْرَ مِنْهُ وَ لَا يَرْجُو مَنْ لَا يُوثَقُ بِرَجَائِهِ.
‘Al Mahasin’ – One of our companions, raised it, said,
‘He-asws said: ‘The intellectual does not narrate (Ahadeeth) to the one he fears would belie him, and does not ask the one who he fears would refuse him, and does not precede towards what he fears the excuse from, and does not wish from one who cannot be relied with his wishes’.[85]
15- سن، المحاسن بَعْضُ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يُسْتَدَلُّ بِكِتَابِ الرَّجُلِ عَلَى عَقْلِهِ وَ مَوْضِعِ بَصِيرَتِهِ وَ بِرَسُولِهِ عَلَى فَهْمِهِ وَ فِطْنَتِهِ.
‘Al Mahasin’ – One of our companions, raising it, said, ‘Abu Abdullah-asws said: ‘The letter of the man evidences upon his intellect, and the subject, his insight, and by his messenger (evidences) upon his understanding and his discernment’.[86]
16- مص، مصباح الشريعة قَالَ الصَّادِقُ ع الْعَاقِلُ مَنْ كَانَ ذَلُولًا عِنْدَ إِجَابَةِ الْحَقِّ مُنْصِفاً بِقَوْلِهِ جَمُوحاً عِنْدَ الْبَاطِلِ خَصْماً بِقَوْلِهِ يَتْرُكُ دُنْيَاهُ وَ لَا يَتْرُكُ دِينَهُ-
‘Misbah Al Sharia’ – Al-Sadiq-asws said: ‘The intellectual is the one who was subservient in responding to the truth, being fair in his words, stubborn with the falsehood, disputing by his words. He neglects his world and does not neglect his Religion.
وَ دَلِيلُ الْعَاقِلِ شَيْئَانِ صِدْقُ الْقَوْلِ وَ صَوَابُ الْفِعْلِ وَ الْعَاقِلُ لَا يَتَحَدَّثُ بِمَا يُنْكِرُهُ الْعَقْلُ وَ لَا يَتَعَرَّضُ لِلتُّهَمَةِ وَ لَا يَدَعُ مُدَارَاةَ مَنِ ابْتُلِيَ بِهِ وَ يَكُونُ الْعِلْمُ دَلِيلَهُ فِي أَعْمَالِهِ
The evidence of the intellectual are two things – truthfulness of the speech, and the correct deeds; and the intellectual does not narrate what the intellect denies, and does not expose himself to the accusations, and does not let flattery of someone to try him, and the knowledgeable one, his evidence is in his deeds.
وَ الْحِلْمُ رَفِيقَهُ فِي أَحْوَالِهِ وَ الْمَعْرِفَةُ تُعِينُهُ فِي مَذَاهِبِهِ وَ الْهَوَى عَدُوُّ الْعَقْلِ وَ مُخَالِفُ الْحَقِّ وَ قَرِينُ الْبَاطِلِ وَ قُوَّةُ الْهَوَى مِنَ الشَّهْوَةِ وَ أَصْلُ عَلَامَاتِ الشَّهْوَةِ أَكْلُ الْحَرَامِ وَ الْغَفْلَةُ عَنِ الْفَرَائِضِ وَ الِاسْتِهَانَةُ بِالسُّنَنِ وَ الْخَوْضُ فِي الْمَلَاهِي.
And the forbearance is his friend during his situations, and the understanding assists him in his Religion. And the whims are an enemy of the intellect and opposes the truth, and it is a pair of the falsehood; and the strength of the whim is from the desires, and the original sign of the desire is consuming the Prohibited, and the heedlessness from the Obligations, and the underestimation of the Sunnah, and the wading in the amusements’.[87]
17- ضه، روضة الواعظين غو، غوالي اللئالي عَنِ النَّبِيِّ ص قَالَ: رَأْسُ الْعَقْلِ بَعْدَ الْإِيمَانِ التَّوَدُّدُ إِلَى النَّاسِ وَ قَالَ ص أَعْقَلُ النَّاسِ مُحْسِنٌ خَائِفٌ وَ أَجْهَلُهُمْ مُسِيءٌ آمِنٌ.
‘Rowzat Al Waizeen’ – And he-asws said: ‘The most intellectual of the people is the fearful good doer, and the most ignorant of them is sinful one feeling safe’. [88]
18- ضه، روضة الواعظين عَنِ النَّبِيِّ ص قَالَ: رَأْسُ الْعَقْلِ بَعْدَ الْإِيمَانِ بِاللَّهِ التَّحَبُّبُ إِلَى النَّاسِ.
‘Rowzat Al Waizeen’ – From the Prophet-saww having said: ‘The head of the intellect, after the Eman with Allah-azwj, is the love towards the people’.[89]
19- ضه، روضة الواعظين قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَيْسَ لِلْعَاقِلِ أَنْ يَكُونَ شَاخِصاً إِلَّا فِي ثَلَاثٍ مَرَمَّةٍ لِمَعَاشٍ أَوْ حُظْوَةٍ فِي مَعَادٍ أَوْ لَذَّةٍ فِي غَيْرِ مُحَرَّمٍ.
‘Rowzat Al Waizeen’ – Amir Al-Momineen-asws said: ‘It isn’t for the intellectual that he happens to be firm except in three – repairing the livelihood, or prestige regarding the Hereafter, or pleasure in other than the Prohibitions’.[90]
20- ضه، روضة الواعظين رُوِيَ أَنَّ النَّبِيَّ ص قِيلَ لَهُ مَا الْعَقْلُ قَالَ الْعَمَلُ بِطَاعَةِ اللَّهِ وَ إِنَّ الْعُمَّالَ بِطَاعَةِ اللَّهِ هُمُ الْعُقَلَاءُ.
(The book) ‘Rowzat Al Waizeen’ –
And it is reported that the Prophet-saww, it was said to him-saww, ‘What is the intellect?’ He-saww said: ‘The action in obedience to Allah-azwj, and the workers in the obedience to Allah-azwj, they are the intellectuals’.[91]
21- وَ رُوِيَ أَنَّ رَسُولَ اللَّهِ ص مَرَّ بِمَجْنُونٍ فَقَالَ مَا لَهُ فَقِيلَ إِنَّهُ مَجْنُونٌ فَقَالَ بَلْ هُوَ مُصَابٌ إِنَّمَا الْمَجْنُونُ مَنْ آثَرَ الدُّنْيَا عَلَى الْآخِرَةِ.
And it is reported that Rasool-Allah-saww passed by an insane person, and he-saww said: ‘What is the matter with him?’ It was said, ‘He is insane’. So he-saww said: ‘But he is sane, rather the insane is one who prefers the world over the Hereafter’.[92]
22- ضه، روضة الواعظين رُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: يَنْبَغِي لِلْعَاقِلِ إِذَا كَانَ عَاقِلًا أَنْ يَكُونَ لَهُ أَرْبَعُ سَاعَاتٍ مِنَ النَّهَارِ سَاعَةٌ يُنَاجِي فِيهَا رَبَّهُ وَ سَاعَةٌ يُحَاسِبُ فِيهَا نَفْسَهُ وَ سَاعَةٌ يَأْتِي أَهْلَ الْعِلْمِ الَّذِينَ يَنْصُرُونَهُ فِي أَمْرِ دِينِهِ وَ يَنْصَحُونَهُ وَ سَاعَةٌ يُخَلِّي بَيْنَ نَفْسِهِ وَ لَذَّتِهَا مِنْ أَمْرِ الدُّنْيَا فِيمَا يَحِلُّ وَ يُحْمَدُ.
(The book) ‘Rowzat Al Waizeen’ –
‘It is reported from Amir Al Momineen-asws, from the Prophet-saww having said: ‘It is befitting for the intellectual, when he was an intellectual, that there would be four timings from the day – a time in which he whispers to his Lord (s.w.t.), and a time in which he reckons himself, and a time he goes to the people of knowledge, those who will help him regarding the matter of his religion and advising him, and a time he will seclude between himself and pleasures from the matters of religion, regarding what is Permissible and praise-worthy!’’[93]
23- ختص، الإختصاص قَالَ الصَّادِقُ ع أَفْضَلُ طَبَائِعِ الْعَقْلِ الْعِبَادَةُ وَ أَوْثَقُ الْحَدِيثِ لَهُ الْعِلْمُ وَ أَجْزَلُ حُظُوظِهِ الْحِكْمَةُ وَ أَفْضَلُ ذَخَائِرِهِ الْحَسَنَاتُ.
‘Al Ikhtisas’ – Al Sadiq-asws said: ‘The most superior of the natures of intellects is the worship, and the most trusted of the narrations for it is the knowledge, and the most plentiful of its shares is the wisdom, and the best of its treasures are the good deeds!’’ .[94]
24- وَ قَالَ ع كَمَالُ الْعَقْلِ فِي ثَلَاثٍ التَّوَاضُعِ لِلَّهِ وَ حُسْنِ الْيَقِينِ وَ الصَّمْتِ إِلَّا مِنْ خَيْرٍ.
And he-asws said: ‘Perfection of the intellect is in three – the humbleness to Allah-azwj, and good conviction, and the silence except from goodness’.[95]
25- وَ قَالَ: الْجَهْلُ فِي ثَلَاثٍ الْكِبْرِ وَ شِدَّةِ الْمِرَاءِ وَ الْجَهْلِ بِاللَّهِ فَأُولَئِكَ هُمُ الْخَاسِرُونَ.
And he-asws said: ‘The ignorance is in three – the arrogance, and severe showing off, and the ignorance with Allah-azwj, so those ones, they would be the losers’.[96]
26- وَ قَالَ ع يَزِيدُ عَقْلُ الرَّجُلِ بَعْدَ الْأَرْبَعِينَ إِلَى خَمْسِينَ وَ سِتِّينَ ثُمَّ يَنْقُصُ عَقْلُهُ بَعْدَ ذَلِكَ.
And he-asws said : ‘The intellect of the man increases after (the age of) forty up to (the age of) sixty five, and his intellect reduces after that’.[97]
27- وَ قَالَ: إِذَا أَرَدْتَ أَنْ تَخْتَبِرَ عَقْلَ الرَّجُلِ فِي مَجْلِسٍ وَاحِدٍ فَحَدِّثْهُ فِي خِلَالِ حَدِيثِكَ بِمَا لَا يَكُونُ فَإِنْ أَنْكَرَهُ فَهُوَ عَاقِلٌ وَ إِنْ صَدَّقَهُ فَهُوَ أَحْمَقُ.
And he-asws said: ‘If you want to know the intellect of the man in one sitting, then discuss with him in private your discussion with what cannot happen, so if he denies it, then he is an intellectual, and if he ratifies it, then he is an idiot’.[98]
28- وَ قَالَ ع لَا يُلْسَعُ الْعَاقِلُ مِنْ جُحْرٍ مَرَّتَيْنِ.
And he-asws said: ‘The intellectual will not offend loudly, twice’.[99]
29- ف، تحف العقول وَصِيَّةُ مُوسَى بْنِ جَعْفَرٍ ع لِهِشَامِ بْنِ الْحَكَمِ وَ صِفَتُهُ لِلْعَقْلِ قَالَ ع يَا هِشَامُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى بَشَّرَ أَهْلَ الْعَقْلِ وَ الْفَهْمِ فِي كِتَابِهِ فَقَالَ فَبَشِّرْ عِبادِ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ أُولئِكَ الَّذِينَ هَداهُمُ اللَّهُ وَ أُولئِكَ هُمْ أُولُوا الْأَلْبابِ.
The bequest of Musa-asws Bin Ja’far-asws to Hisham Bin Al-Hakam, and his-asws description of the intellect: – ‘O Hisham! Allah-azwj Blessed and High Gave glad tidings to the people of the intellect and the understanding in His-azwj Book, so He-azwj Said: therefore give glad tidings to My servants [39:17] Those who are listening intently to the Word and they are following the best of it, those are they whom Allah Guided, and those, they are the ones of understanding [39:18].
يَا هِشَامَ بْنَ الْحَكَمِ إِنَّ اللَّهَ جَلَّ وَ عَزَّ أَكْمَلَ لِلنَّاسِ الْحُجَجَ بِالْعُقُولِ وَ أَفْضَى إِلَيْهِمْ بِالْبَيَانِ وَ دَلَّهُمْ عَلَى رُبُوبِيَّتِهِ بِالْأَدِلَّةِ فَقَالَ وَ إِلهُكُمْ إِلهٌ واحِدٌ لا إِلهَ إِلَّا هُوَ الرَّحْمنُ الرَّحِيمُ إِنَّ فِي خَلْقِ السَّماواتِ وَ الْأَرْضِ وَ اخْتِلافِ اللَّيْلِ وَ النَّهارِ وَ الْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِما يَنْفَعُ النَّاسَ وَ ما أَنْزَلَ اللَّهُ مِنَ السَّماءِ مِنْ ماءٍ فَأَحْيا بِهِ الْأَرْضَ بَعْدَ مَوْتِها وَ بَثَّ فِيها مِنْ كُلِّ دَابَّةٍ وَ تَصْرِيفِ الرِّياحِ وَ السَّحابِ الْمُسَخَّرِ بَيْنَ السَّماءِ وَ الْأَرْضِ لَآياتٍ لِقَوْمٍ يَعْقِلُونَ.
O Hisham! Allah-azwj Blessed and Exalted Perfected the argument to the people by the intellects and Helped the Prophets-as with the proclamations, and Pointed them-as upon His-azwj Lordship by the evidence, so He-azwj Said: And your God is one God! There is no god except Him; He is the Beneficent, the Merciful [2:163] Surely in the Creation of the skies and the earth, and the interchange of the night and the day, and the ships which sail in the sea with what benefits the people, and what Allah Sends down from the sky, from a water, so the earth is revived by it after its death, and the dispersal therein from every animal, and the changing of the winds, and the clouds subservient between the sky and the earth, there are signs for a people who are understanding [2:164].
يَا هِشَامُ قَدْ جَعَلَ اللَّهُ جَلَّ وَ عَزَّ دَلِيلًا عَلَى مَعْرِفَتِهِ بِأَنَّ لَهُمْ مُدَبِّراً فَقَالَ وَ سَخَّرَ لَكُمُ اللَّيْلَ وَ النَّهارَ وَ الشَّمْسَ وَ الْقَمَرَ وَ النُّجُومُ مُسَخَّراتٌ بِأَمْرِهِ إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَعْقِلُونَ
O Hisham! Allah-azwj has Made that to be a pointer to His-azwj recognition that it has been Regulated for them, so He-azwj Said: And He Made subservient for you the night, and the day, and the sun, and the moon; and the stars are made subservient by His Command. Surely there are signs in this for a people who use their intellects [16:12].
وَ قَالَ حم وَ الْكِتابِ الْمُبِينِ إِنَّا جَعَلْناهُ قُرْآناً عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ وَ قَالَ وَ مِنْ آياتِهِ يُرِيكُمُ الْبَرْقَ خَوْفاً وَ طَمَعاً وَ يُنَزِّلُ مِنَ السَّماءِ ماءً فَيُحْيِي بِهِ الْأَرْضَ بَعْدَ مَوْتِها إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَعْقِلُونَ.
وَ قَالَ حم وَ الْكِتابِ الْمُبِينِ إِنَّا جَعَلْناهُ قُرْآناً عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ
And Said: Ha Meem [43:1] I swear by the Clarifying Book [43:2] We have made it an Arabic Quran, perhaps you may use your intellect [43:3].
وَ قَالَ وَ مِنْ آياتِهِ يُرِيكُمُ الْبَرْقَ خَوْفاً وَ طَمَعاً وَ يُنَزِّلُ مِنَ السَّماءِ ماءً فَيُحْيِي بِهِ الْأَرْضَ بَعْدَ مَوْتِها إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَعْقِلُونَ
And Said: He is the One Who Shows you the lightning Causing fear and hope and Raises the heavy cloud [13:12].
يَا هِشَامُ ثُمَّ وَعَظَ أَهْلَ الْعَقْلِ وَ رَغَّبَهُمْ فِي الْآخِرَةِ فَقَالَ وَ مَا الْحَياةُ الدُّنْيا إِلَّا لَعِبٌ وَ لَهْوٌ وَ لَلدَّارُ الْآخِرَةُ خَيْرٌ لِلَّذِينَ يَتَّقُونَ أَ فَلا تَعْقِلُونَ وَ قَالَ وَ ما أُوتِيتُمْ مِنْ شَيْءٍ فَمَتاعُ الْحَياةِ الدُّنْيا وَ زِينَتُها وَ ما عِنْدَ اللَّهِ خَيْرٌ وَ أَبْقى أَ فَلا تَعْقِلُونَ
O Hisham! Then He-azwj Advised the people of the intellects and Made them to be desirous for the Hereafter, so He-azwj Said: And what is the life of the world except for a play and sport? And the House of the Hereafter is better for those who fear. Will you then not understand? [6:32].
يَا هِشَامُ ثُمَّ خَوَّفَ الَّذِينَ لَا يَعْقِلُونَ عَذَابَهُ فَقَالَ ثُمَّ دَمَّرْنَا الْآخَرِينَ وَ إِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ وَ بِاللَّيْلِ أَ فَلا تَعْقِلُونَ.
O Hisham! Then He-azwj Frightened those who are not using their intellects of His-azwj Punishment, so the Exalted said: And you are passing by them in the morning And you are passing by them in the morning [37:137] And at night. So, will you not use your intellects? [37:138].
يَا هِشَامُ ثُمَّ بَيَّنَ أَنَّ الْعَقْلَ مَعَ الْعِلْمِ فَقَالَ وَ تِلْكَ الْأَمْثالُ نَضْرِبُها لِلنَّاسِ وَ ما يَعْقِلُها إِلَّا الْعالِمُونَ
O Hisham! Then He-azwj Explained that the intellect is with the knowledge, so He-azwj Said: And these examples, We Strike these for the people, and none understand these except for the learned ones [29:43].
يَا هِشَامُ ثُمَّ ذَمَّ الَّذِينَ لَا يَعْقِلُونَ فَقَالَ وَ إِذا قِيلَ لَهُمُ اتَّبِعُوا ما أَنْزَلَ اللَّهُ قالُوا بَلْ نَتَّبِعُ ما أَلْفَيْنا عَلَيْهِ آباءَنا أَ وَ لَوْ كانَ آباؤُهُمْ لا يَعْقِلُونَ شَيْئاً وَ لا يَهْتَدُونَ
O Hisham! Then He-azwj Condemned those who are not using their intellects, so He-azwj Said: And when it is said to them, ‘Follow what Allah has Revealed!’, they are saying, ‘But, we follow what we found our fathers to be upon’, even though their fathers were neither understanding anything nor were they Guided [2:170].
وَ قَالَ تَعَالَى إِنَّ شَرَّ الدَّوَابِّ عِنْدَ اللَّهِ الصُّمُّ الْبُكْمُ الَّذِينَ لا يَعْقِلُونَ
And the Exalted Said: Surely the vilest animals in the Presence of Allah are the deaf, the dumb, those who are not using their intellects [8:22].
وَ قَالَ وَ لَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّماواتِ وَ الْأَرْضَ لَيَقُولُنَّ اللَّهُ قُلِ الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لَا يَعْقِلُونَ
And if you were to ask them: ‘Who Created the skies and the earth?’ They would be saying, ‘Allah’. Say: ‘The Praise is for Allah’. But, most of them are not using their intellects [31:25].
ثُمَّ ذَمَّ الْكَثْرَةَ فَقَالَ وَ إِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ
Then He-azwj Condemned the majority, so He-azwj Said: And if you were to obey most of the ones in the earth, they would stray you from the Way of Allah. [6:116].
وَ قَالَ أَكْثَرَ النَّاسِ لا يَعْلَمُونَ وَ أَكْثَرُهُمْ لَا يَشْعُرُونَ.
And He-azwj Said: but most of the people, they are not knowing [7:187], and most of them are not aware.
يَا هِشَامُ ثُمَّ مَدَحَ الْقِلَّةَ فَقَالَ وَ قَلِيلٌ مِنْ عِبادِيَ الشَّكُورُ وَ قَالَ وَ قَلِيلٌ ما هُمْ وَ ما آمَنَ مَعَهُ إِلَّا قَلِيلٌ
O Hisham! Then He-azwj Praised the minority, so He-azwj Said: and a few from My servants are grateful [34:13]. And Said: and they are few’ [38:24]. And there did not believe in him except a few [11:40].
يَا هِشَامُ ثُمَّ ذَكَرَ أُولِي الْأَلْبَابِ بِأَحْسَنِ الذِّكْرِ وَ حَلَّاهُمْ بِأَحْسَنِ الْحِلْيَةِ فَقَالَ يُؤْتِي الْحِكْمَةَ مَنْ يَشاءُ وَ مَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْراً كَثِيراً وَ ما يَذَّكَّرُ إِلَّا أُولُوا الْأَلْبابِ
O Hisham! Then He-azwj Mentioned the ones of the understanding with the best of the mentions, and Adorned them with the best of the adornments, so He-azwj Said: He Gives the Wisdom to one He so Desires to, and the one who is Given the Wisdom, so he has been Given abundant good; and none would mention (words of thanks) except for the ones of understanding [2:269].
يَا هِشَامُ إِنَّ اللَّهَ يَقُولُ إِنَّ فِي ذلِكَ لَذِكْرى لِمَنْ كانَ لَهُ قَلْبٌ يَعْنِي الْعَقْلَ
O Hisham! Allah-azwj the Exalted is Saying in His-azwj Book: Surely, there is a Zikr in that for one who has a heart for him [50:37] – meaning the intellect.
وَ قَالَ وَ لَقَد وَ قَالَ وَ لَقَدْ آتَيْنا لُقْمانَ الْحِكْمَةَ ْ آتَيْنا لُقْمانَ الْحِكْمَةَ قَالَ الْفَهْمُ وَ الْعَقْلُ
And He-azwj Said: ‘And We had Given the Wisdom to Luqman [31:12]. He-asws said: ‘The understanding and the intellect’.
يَا هِشَامُ إِنَّ لُقْمَانَ قَالَ لِابْنِهِ تَوَاضَعْ لِلْحَقِّ تَكُنْ أَعْقَلَ النَّاسِ يَا بُنَيَّ إِنَّ الدُّنْيَا بَحْرٌ عَمِيقٌ قَدْ غَرِقَ فِيهِ عَالَمٌ كَثِيرٌ فَلْتَكُنْ سَفِينَتُكَ فِيهَا تَقْوَى اللَّهِ وَ جِسْرُهَا الْإِيمَانَ وَ شِرَاعُهَا التَّوَكُّلَ وَ قَيِّمُهَا الْعَقْلَ وَ دَلِيلُهَا الْعِلْمَ وَ سُكَّانُهَا الصَّبْرَ.
O Hisham! Luqman-as said to his-as son: ‘Be humble to the Truth, you will come to be the most intellectual of the people, and that the attractiveness in front of the Truth is of little (value). O my-as son! The world is a deep ocean. A lot of learned people have drowned in it, therefore make your ship in it to be the fear of Allah-azwj, and the Eman to be its load, and the reliance (upon Allah-azwj) as its sails, and the intellect as its captain, and the knowledge as its indicator (navigator), and the patience as its passenger’.
يَا هِشَامُ لِكُلِّ شَيْءٍ دَلِيلٌ وَ دَلِيلُ الْعَاقِلِ التَّفَكُّرُ وَ دَلِيلُ التَّفَكُّرِ الصَّمْتُ وَ لِكُلِّ شَيْءٍ مَطِيَّةٌ وَ مَطِيَّةُ الْعَاقِلِ التَّوَاضُعُ وَ كَفَى بِكَ جَهْلًا أَنْ تَرْكَبَ مَا نُهِيتَ عَنْهُ.
O Hisham! For everything there is an indicator, and the indicator for the intellect is the pondering, and the indicator of the pondering is the silence. And for everything there is a ride, and a ride of the intellect is the humbleness and it would suffice with you as being an ignorant one if you were to indulge in what you have been Forbidden from.
يَا هِشَامُ لَوْ كَانَ فِي يَدِكَ جَوْزَةٌ وَ قَالَ النَّاسُ لُؤْلُؤَةٌ مَا كَانَ يَنْفَعُكَ وَ أَنْتَ تَعْلَمُ أَنَّهَا جَوْزَةٌ وَ لَوْ كَانَ فِي يَدِكَ لُؤْلُؤَةٌ وَ قَالَ النَّاسُ إِنَّهَا جَوْزَةٌ مَا ضَرَّكَ وَ أَنْتَ تَعْلَمُ أَنَّهَا لُؤْلُؤَةٌ.
O Hisham! If there was a walnut in your hands and the people said, ‘A pearl’, it would not benefit you, and you know very well it is a walnut; and if there was a pearl in your hand and the people said, ‘A walnut!’, it would not harm you, and you know very well that it is a pearl.
يَا هِشَامُ مَا بَعَثَ اللَّهُ أَنْبِيَاءَهُ وَ رُسُلَهُ إِلَى عِبَادِهِ إِلَّا لِيَعْقِلُوا عَنِ اللَّهِ فَأَحْسَنُهُمُ اسْتِجَابَةً أَحْسَنُهُمْ مَعْرِفَةً لِلَّهِ وَ أَعْلَمُهُمْ بِأَمْرِ اللَّهِ أَحْسَنُهُمْ عَقْلًا وَ أَعْقَلُهُمْ أَرْفَعُهُمْ دَرَجَةً فِي الدُّنْيَا وَ الْآخِرَةِ.
O Hisham! Allah-azwj did not Send His-azwj Prophets-as and His-azwj Rasools-as to His-azwj servant except that they-as would be using their-as intellects about Allah-azwj. Therefore, the best of them-as in Answering is the best of them-as in understanding, and the most knowledgeable of them-as with the Commands of Allah-azwj is the best of them-as in intellect, and the most perfect of them-as in intellect is the highest of them-as in status in the world and the Hereafter.
يَا هِشَامُ مَا مِنْ عَبْدٍ إِلَّا وَ مَلَكٌ آخِذٌ بِنَاصِيَتِهِ فَلَا يَتَوَاضَعُ إِلَّا رَفَعَهُ اللَّهُ وَ لَا يَتَعَاظَمُ إِلَّا وَضَعَهُ اللَّهُ
O Hisham! There is none from a servant except and there is an Angel who seizes his forelock, so he is not humble except Allah-azwj Raises him, and he does not grow bigger except Allah-azwj Places him down.
يَا هِشَامُ إِنَّ لِلَّهِ عَلَى النَّاسِ حُجَّتَيْنِ حُجَّةً ظَاهِرَةً وَ حُجَّةً بَاطِنَةً فَأَمَّا الظَّاهِرَةُ فَالرُّسُلُ وَ الْأَنْبِيَاءُ وَ الْأَئِمَّةُ ع وَ أَمَّا الْبَاطِنَةُ فَالْعُقُولُ
O Hisham! For Allah-azwj, upon the people, are two (kinds of) Proofs – an apparent Proof and a hidden Proof. As for the apparent Proofs, so these are the Rasools-as, and the Prophets-as, and the Imams-asws; and as for the hidden, so these are the intellects.
يَا هِشَامُ إِنَّ الْعَاقِلَ الَّذِي لَا يَشْغَلُ الْحَلَالُ شُكْرَهُ وَ لَا يَغْلِبُ الْحَرَامُ صَبْرَهُ
O Hisham! The intellectual is the one whom the Permissible do not pre-occupy him from thanking Him-azwj, nor do the Prohibitions overcome his patience.
يَا هِشَامُ مَنْ سَلَّطَ ثَلَاثاً عَلَى ثَلَاثٍ فَكَأَنَّمَا أَعَانَ هَوَاهُ عَلَى هَدْمِ عَقْلِهِ مَنْ أَظْلَمَ نُورُ فِكْرِهِ بِطُولِ أَمَلِهِ وَ مَحَا طَرَائِفَ حِكْمَتِهِ بِفُضُولِ كَلَامِهِ وَ أَطْفَأَ نُورَ عِبْرَتِهِ بِشَهَوَاتِ نَفْسِهِ فَكَأَنَّمَا أَعَانَ هَوَاهُ عَلَى هَدْمِ عَقْلِهِ وَ مَنْ هَدَمَ عَقْلَهُ أَفْسَدَ عَلَيْهِ دِينَهُ وَ دُنْيَاهُ.
O Hisham! The one whom three (things) overcome three (things) so it is as if he is assisted upon the ruination of his own intellect – the one who darkens the light of his pondering by the prolongation of his expectancies, and his antics delete his wisdom by the vanities of his speech, and he extinguishes the light of his learning (lessons) by the lustful desires of his self. Thus, it is as if he is assisting himself upon the ruination of his own intellect. And the one who ruins his intellect, his Religion and his world would be spoilt upon him.
يَا هِشَامُ كَيْفَ يَزْكُو عِنْدَ اللَّهِ عَمَلُكَ وَ أَنْتَ قَدْ شَغَلْتَ عَقْلَكَ عَنْ أَمْرِ رَبِّكَ وَ أَطَعْتَ هَوَاكَ عَلَى غَلَبَةِ عَقْلِكَ.
O Hisham! How can your deeds be Purified in the Presence of Allah-azwj and you have pre-occupied your heart from (obeying) the Commands of your Lord-azwj and are obeying your own whims upon overcoming your own intellect?
يَا هِشَامُ الصَّبْرُ عَلَى الْوَحْدَةِ عَلَامَةُ قُوَّةِ الْعَقْلِ فَمَنْ عَقَلَ عَنِ اللَّهِ تَبَارَكَ وَ تَعَالَى اعْتَزَلَ أَهْلَ الدُّنْيَا وَ الرَّاغِبِينَ فِيهَا وَ رَغِبَ فِيمَا عِنْدَ رَبِّهِ وَ كَانَ أُنْسَهُ فِي الْوَحْشَةِ وَ صَاحِبَهُ فِي الْوَحْدَةِ وَ غِنَاهُ فِي الْعَيْلَةِ وَ مُعِزَّهُ فِي غَيْرِ عَشِيرَةٍ.
O Hisham! The patience upon the loneliness is a sign of the strength of the intellect. So the one who uses his intellect about Allah-azwj would isolate himself from the people of the world and the ones who are desirous (for it) therein, and he would be desirous regarding what is in the Presence of Allah-azwj; and it would that Allah-azwj would be his Comfort during the fear, and his Companion during the loneliness, and his Richness during the poverty, and his Consolation from without (having) a tribe.
يَا هِشَامُ نُصِبَ الْخَلْقُ لِطَاعَةِ اللَّهِ وَ لَا نَجَاةَ إِلَّا بِالطَّاعَةِ وَ الطَّاعَةُ بِالْعِلْمِ وَ الْعِلْمُ بِالتَّعَلُّمِ وَ التَّعَلُّمُ بِالْعَقْلِ يُعْتَقَدُ وَ لَا عِلْمَ إِلَّا مِنْ عَالِمٍ رَبَّانِيٍّ وَ مَعْرِفَةُ الْعَالِمِ بِالْعَقْلِ.
O Hisham! Establish the Truth for the obedience of Allah-azwj, and there is no salvation except by the obedience, and the obedience is with the knowledge, and the knowledge is with the learning, and the learning is with the intellectual thought; and there is no knowledge except from a Divine Scholar-asws, and the recognition of the knowledge is with the intellect.
يا يَا هِشَامُ قَلِيلُ الْعَمَلِ مِنَ الْعَاقِلِ مَقْبُولٌ مُضَاعَفٌ وَ كَثِيرُ الْعَمَلِ مِنْ أَهْلِ الْهَوَى وَ الْجَهْلِ مَرْدُودٌ.
O Hisham! The few deeds from the learned are Accepted (and) multiplied, and the abundant deeds from the people of the opinions and the ignorant ones are rejected.
يَا هِشَامُ إِنَّ الْعَاقِلَ رَضِيَ بِالدُّونِ مِنَ الدُّنْيَا مَعَ الْحِكْمَةِ وَ لَمْ يَرْضَ بِالدُّونِ مِنَ الْحِكْمَةِ مَعَ الدُّنْيَا فَلِذَلِكَ رَبِحَتْ تِجَارَتُهُمْ.
O Hisham! The intellectual is satisfied with the less from the world (when) it is with the wisdom, and is not satisfied with lesst from the wisdom (when) it is with (more of) the world. For that reason, their trades are profitable.
يَا هِشَامُ إِنْ كَانَ يُغْنِيكَ مَا يَكْفِيكَ فَأَدْنَى مَا فِي الدُّنْيَا يَكْفِيكَ وَ إِنْ كَانَ لَا يُغْنِيكَ مَا يَكْفِيكَ فَلَيْسَ شَيْءٌ مِنَ الدُّنْيَا يُغْنِيكَ
O Hisham! If whatever suffices you enriches you, then the lease of what is in the world you suffice you, and if whatever suffices you does not enrich you, then there isn’t anything from the world which can enrich you.
يَا هِشَامُ إِنَّ الْعُقَلَاءَ تَرَكُوا فُضُولَ الدُّنْيَا فَكَيْفَ الذُّنُوبُ وَ تَرْكُ الدُّنْيَا مِنَ الْفَضْلِ وَ تَرْكُ الذُّنُوبِ مِنَ الْفَرْضِ
O Hisham! The intellectual ones are neglecting the vanities of the world, so how (would they not neglect) the sins, and the neglect of the world is from the merits and neglect of the sins is from the Obligations.
يَا هِشَامُ إِنَّ الْعُقَلَاءَ زَهِدُوا فِي الدُّنْيَا وَ رَغِبُوا فِي الْآخِرَةِ لِأَنَّهُمْ عَلِمُوا أَنَّ الدُّنْيَا طَالِبَةٌ وَ مَطْلُوبَةٌ فَمَنْ طَلَبَ الْآخِرَةَ طَلَبَتْهُ الدُّنْيَا حَتَّى يَسْتَوْفِيَ مِنْهَا رِزْقَهُ وَ مَنْ طَلَبَ الدُّنْيَا طَلَبَتْهُ الْآخِرَةُ فَيَأْتِيهِ الْمَوْتُ فَيُفْسِدُ عَلَيْهِ دُنْيَاهُ وَ آخِرَتَهُ.
O Hisham! The intellectuals are ascetic regarding the world and are desirous regarding the Hereafter, because they know that the world is a seeker and is sought, and the Hereafter is a seeker and is sought. Thus, the one who seeks the Hereafter, he would seek the world (to the extent) until it fulfils his sustenance from it, and the one who seeks the world, the Hereafter would seek him, and the death would come to him, so it would spoil his world upon him and (as well as) his Hereafter.
يَا هِشَامُ مَنْ أَرَادَ الْغِنَى بِلَا مَالٍ وَ رَاحَةَ الْقَلْبِ مِنَ الْحَسَدِ وَ السَّلَامَةَ فِي الدِّينِ فَلْيَتَضَرَّعْ إِلَى اللَّهِ فِي مَسْأَلَتِهِ بِأَنْ يُكْمِلَ عَقْلَهُ فَمَنْ عَقَلَ قَنِعَ بِمَا يَكْفِيهِ وَ مَنْ قَنِعَ بِمَا يَكْفِيهِ اسْتَغْنَى وَ مَنْ لَمْ يَقْنَعْ بِمَا يَكْفِيهِ لَمْ يُدْرِكِ الْغِنَى أَبَداً
O Hisham! The one who intends the riches without wealth, and at ease his heart from the envy, and the safety in the Religion, so let him beseech to Allah-azwj Mighty and Majestic that his intellect is to be perfected. So the one who has intellect would be content with whatever would suffice him, and the one who is contented with whatever suffices him, would be needless, and the one who is not content with what suffices him, would not achieve the riches, ever’.
يَا هِشَامُ إِنَّ اللَّهَ جَلَّ وَ عَزَّ حَكَى عَنْ قَوْمٍ صَالِحِينَ أَنَّهُمْ قَالُوا رَبَّنا لا تُزِغْ قُلُوبَنا بَعْدَ إِذْ هَدَيْتَنا وَ هَبْ لَنا مِنْ لَدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَّابُ حِينَ عَلِمُوا أَنَّ الْقُلُوبَ تَزِيغُ وَ تَعُودُ إِلَى عَمَاهَا وَ رَدَاهَا
O Hisham! Allah-azwj has Related about a righteous people that they were saying ‘Our Lord! Do not Let our hearts to deviate after You have Guided us aright, and Grant us Mercy from You; surely You are the Bestower [3:8], when they came to know that the hearts do deviate and returns to their blindness and their rejections.
إِنَّهُ لَمْ يَخَفِ اللَّهَ مَنْ لَمْ يَعْقِلْ عَنِ اللَّهِ وَ مَنْ لَمْ يَعْقِلْ عَنِ اللَّهِ لَمْ يُعْقَدْ قَلْبُهُ عَلَى مَعْرِفَةٍ ثَابِتَةٍ يُبْصِرُهَا وَ لَمْ يَجِدْ حَقِيقَتَهَا فِي قَلْبِهِ وَ لَا يَكُونُ أَحَدٌ كَذَلِكَ إِلَّا مَنْ كَانَ قَوْلُهُ لِفِعْلِهِ مُصَدِّقاً وَ سِرُّهُ لِعَلَانِيَتِهِ مُوَافِقاً لِأَنَّ اللَّهَ لَا يَدُلُّ عَلَى الْبَاطِنِ الْخَفِيِّ مِنَ الْعَقْلِ إِلَّا بِظَاهِرٍ مِنْهُ وَ نَاطِقٍ عَنْهُ.
He does not fear Allah-azwj, the one who does not use his intellect about Allah-azwj, and the one who does not use his intellect about Allah-azwj, would not have certainty of his heart upon the affirmed recognition to see it and find its reality in his heart; and no one can happen to be like that except the one whose word were endorsed by his deeds, and his private and public (matters) were harmonious, because Allah-azwj, Blessed is His-azwj Name, does not Indicate upon the hidden (matters), concealed from the intellect, except by the apparent from it and the Spoken about it.
يَا هِشَامُ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ مَا مِنْ شَيْءٍ عُبِدَ اللَّهُ بِهِ أَفْضَلَ مِنَ الْعَقْلِ وَ مَا تَمَّ عَقْلُ امْرِئٍ حَتَّى يَكُونَ فِيهِ خِصَالٌ شَتَّى الْكُفْرُ وَ الشَّرُّ مِنْهُ مَأْمُونَانِ وَ الرُّشْدُ وَ الْخَيْرُ مِنْهُ مَأْمُولَانِ وَ فَضْلُ مَالِهِ مَبْذُولٌ وَ فَضْلُ قَوْلِهِ مَكْفُوفٌ وَ نَصِيبُهُ مِنَ الدُّنْيَا الْقُوتُ
O Hisham! It was so that Amir Al-Momineen-asws was saying: ‘Allah-azwj has not been worshipped with anything superior than the intellect’. And the intellect of a person cannot be completed until there happen to be various characteristics in him – The (people would be) secured from (any form of) disbelief and the evil (being exercised) from him, and both the righteous guidance and the goodness be expected from him; he would give away from the excess of his wealth, and he would restrain from the excess of his words, and his share from the world would (just) be the subsistence.
وَ لَا يَشْبَعُ مِنَ الْعِلْمِ دَهْرَهُ الذُّلُّ أَحَبُّ إِلَيْهِ مَعَ اللَّهِ مِنَ الْعِزِّ مَعَ غَيْرِهِ وَ التَّوَاضُعُ أَحَبُّ إِلَيْهِ مِنَ الشَّرَفِ يَسْتَكْثِرُ قَلِيلَ الْمَعْرُوفِ مِنْ غَيْرِهِ وَ يَسْتَقِلُّ كَثِيرَ الْمَعْرُوفِ مِنْ نَفْسِهِ وَ يَرَى النَّاسَ كُلَّهُمْ خَيْراً مِنْهُ وَ أَنَّهُ شَرُّهُمْ فِي نَفْسِهِ وَ هُوَ تَمَامُ الْأَمْرِ.
He would never consider himself that he has learned enough his life-time. To be with Allah-azwj, although in a very humble state, is far better to him (a person of intelligence) than to live much honoured with others. He would consider it as a lot, the little goodness from others, and he would consider it as little, the abundant goodness from himself; and he would see the people, all of them, better than him, and that he (would consider) within himself as the most evil of them. And it is the complete matter.
يَا هِشَامُ مَنْ صَدَقَ لِسَانُهُ زَكَا عَمَلُهُ وَ مَنْ حَسُنَتْ نِيَّتُهُ زِيدَ فِي رِزْقِهِ وَ مَنْ حَسُنَ بِرُّهُ بِإِخْوَانِهِ وَ أَهْلِهِ مُدَّ فِي عُمُرِهِ.
O Hisham! One who is truthful of tongue would purify his deeds, and one who is of good intentions would get an increase in his sustenance, and one who is good in being righteous with his brethren and his family would have an extension in his lifespan.
يَا هِشَامُ لَا تَمْنَحُوا الْجُهَّالَ الْحِكْمَةَ فَتَظْلِمُوهَا وَ لَا تَمْنَعُوهَا أَهْلَهَا فَتَظْلِمُوهُمْ
O Hisham! Do not give the wisdom to the ignorant one for you will have been unjust to them, and do not deprive it from its deserving ones, for you will have been unjust to them.
يَا هِشَامُ كَمَا تَرَكُوا لَكُمُ الْحِكْمَةَ فَاتْرُكُوا لَهُمُ الدُّنْيَا.
O Hisham! Just as they have left the wisdom to be for you, so leave the world to be for them.
يَا هِشَامُ لَا دِينَ لِمَنْ لَا مُرُوءَةَ لَهُ وَ لَا مُرُوءَةَ لِمَنْ لَا عَقْلَ لَهُ وَ إِنَّ أَعْظَمَ النَّاسِ قَدْراً الَّذِي لَا يَرَى الدُّنْيَا لِنَفْسِهِ خَطَراً أَمَا إِنَّ أَبْدَانَكُمْ لَيْسَ لَهَا ثَمَنٌ إِلَّا الْجَنَّةُ فَلَا تَبِيعُوهَا بِغَيْرِهَا.
O Hisham! There is no Religion for the one who has no magnanimity for him, and there is no magnanimity for the one who has no intellect for him; and that the greatest of the people in worth is the one who does not see the world for himself as a threat. However, there is no price for yourself (your bodies) other than the Paradise, therefore do not sell it for something else.
يَا هِشَامُ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع كَانَ يَقُولُ لَا يَجْلِسُ فِي صَدْرِ الْمَجْلِسِ إِلَّا رَجُلٌ فِيهِ ثَلَاثُ خِصَالٍ يُجِيبُ إِذَا سُئِلَ وَ يَنْطِقُ إِذَا عَجَزَ الْقَوْمُ عَنِ الْكَلَامِ وَ يُشِيرُ بِالرَّأْيِ الَّذِي فِيهِ صَلَاحُ أَهْلِهِ فَمَنْ لَمْ يَكُنْ فِيهِ شَيْءٌ مِنْهُنَّ فَجَلَسَ فَهُوَ أَحْمَقُ
Amir Al-Momineen-asws said: ‘A man should not sit at the top (podium) of the gathering (presiding over it) except these three characteristics are in him, or (at least) one of these. The one who does not happen to have anything from these in him, and he sits (presides), so he is an idiot.
وَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع إِذَا طَلَبْتُمُ الْحَوَائِجَ فَاطْلُبُوهَا مِنْ أَهْلِهَا قِيلَ يَا ابْنَ رَسُولِ اللَّهِ وَ مَنْ أَهْلُهَا قَالَ الَّذِينَ قَصَّ اللَّهُ فِي كِتَابِهِ وَ ذَكَرَهُمْ فَقَالَ إِنَّما يَتَذَكَّرُ أُولُوا الْأَلْبابِ قَالَ هُمْ أُولُو الْعُقُولِ
Al-Hassan-asws Bin Ali-asws said: ‘Whenever you see the needs, so seek them from its rightful ones’. It was said, ‘O son-asws of Rasool-Allah-saww! And who are its rightful ones-asws?’ He-asws said: ‘Those-asws whom Allah-azwj has Related in His-azwj Book and Mentioned them-asws Saying: But rather, the ones with the understanding will be mindful [13:19]. He-asws said: ‘They are the ones with intellect’.
وَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع مُجَالَسَةُ الصَّالِحِينَ دَاعِيَةٌ إِلَى الصَّلَاحِ وَ أَدَبُ الْعُلَمَاءِ زِيَادَةٌ فِي الْعَقْلِ وَ طَاعَةُ وُلَاةِ الْعَقْلِ تَمَامُ الْعِزِّ وَ اسْتِتْمَامُ الْمَالِ تَمَامُ الْمُرُوءَةِ وَ إِرْشَادُ الْمُسْتَشِيرِ قَضَاءٌ لِحَقِّ النِّعْمَةِ وَ كَفُّ الْأَذَى مِنْ كَمَالِ الْعَقْلِ وَ فِيهِ رَاحَةُ الْبَدَنِ عَاجِلًا وَ آجِلًا.
And Ali-asws Bin Al-Husayn-asws said: ‘(Sitting in the) gatherings of the righteous makes one to be virtuous, and association with scholars (is a means of) enhancing one’s intellect, and obedience to the just rulers completes the honour. And an investment of wealth for profit is a dignifying practice, and guiding the consulting one is a fulfilment of the rights of the favour; and restraint from harming (others) is from the perfection of the intellect, and therein is rest for the body, now and later on.
يَا هِشَامُ إِنَّ الْعَاقِلَ لَا يُحَدِّثُ مَنْ يَخَافُ تَكْذِيبَهُ وَ لَا يَسْأَلُ مَنْ يَخَافُ مَنْعَهُ وَ لَا يَعِدُ مَا لَا يَقْدِرُ عَلَيْهِ وَ لَا يَرْجُو مَا يُعَنَّفُ بِرَجَائِهِ وَ لَا يَتَقَدَّمُ عَلَى مَا يَخَافُ الْعَجْزَ عَنْهُ
O Hisham! Neither does the intellectual narrate out of fear of being belied, nor does he ask (for help) out of fear of being prevented, nor does he count on what he has no ability over, nor does he hope in what he would be scolded with his hopes, nor does he proceed upon what he fears he is unable to accomplish.
وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يُوصِي أَصْحَابَهُ يَقُولُ أُوصِيكُمْ بِالْخَشْيَةِ مِنَ اللَّهِ فِي السِّرِّ وَ الْعَلَانِيَةِ وَ الْعَدْلِ فِي الرِّضَا وَ الْغَضَبِ وَ الِاكْتِسَابِ فِي الْفَقْرِ وَ الْغِنَى وَ أَنْ تَصِلُوا مَنْ قَطَعَكُمْ وَ تَعْفُوا عَمَّنْ ظَلَمَكُمْ وَ تَعْطِفُوا عَلَى مَنْ حَرَمَكُمْ
And Amir Al-Momineen-asws had bequeathed to his-asws companions saying: ‘I-asws bequeath you with having fear of Allah-azwj, in private and in the open, and the justice during the happiness and the anger, and the attaining (good deeds) during the poverty and the richness, and that you should maintain relationships with the one who cuts if off from you, and that you should pardon the ones who wrong you, and be kind upon the ones who deprive you.
وَ لْيَكُنْ نَظَرُكُمْ عَبَراً وَ صَمْتُكُمْ فِكْراً وَ قَوْلُكُمْ ذِكْراً وَ إِيَّاكُمْ وَ الْبُخْلَ وَ عَلَيْكُمْ بِالسَّخَاءِ فَإِنَّهُ لَا يَدْخُلُ الْجَنَّةَ بَخِيلٌ وَ لَا يَدْخُلُ النَّارَ سَخِيٌّ.
And let your sights take lessons, and your silence be for thinking, and your words be Zikr. And beware of the stinginess, and upon you is the generosity, so a stingy one will not enter the Paradise, nor would a generous one enter the Fire’.
يَا هِشَامُ رَحِمَ اللَّهُ مَنِ اسْتَحْيَا مِنَ اللَّهِ حَقَّ الْحَيَاءِ فَحَفِظَ الرَّأْسَ وَ مَا حَوَى وَ الْبَطْنَ وَ مَا وَعَى وَ ذَكَرَ الْمَوْتَ وَ الْبِلَى وَ عَلِمَ أَنَّ الْجَنَّةَ مَحْفُوفَةٌ بِالْمَكَارِهِ وَ النَّارَ مَحْفُوفَةٌ بِالشَّهَوَاتِ.
O Hisham! May Allah-azwj have Mercy on the one who is embarrassed from Allah-azwj, of rightful embarrassment – so he preserves the head and what it contains, and the belly and what it retains, and remembers the death, and the afflictions, and knows that the Paradise is surrounded with the difficulties and the Fires is surrounded with the desires.
يَا هِشَامُ مَنْ كَفَّ نَفْسَهُ عَنْ أَعْرَاضِ النَّاسِ أَقَالَ اللَّهُ عَثْرَتَهُ يَوْمَ الْقِيَامَةِ وَ مَنْ كَفَّ غَضَبَهُ عَنِ النَّاسِ كَفَّ اللَّهُ عَنْهُ غَضَبَهُ يَوْمَ الْقِيَامَةِ.
O Hisham! One who restrains himself from exposing the people, Allah-azwj will Reduce his stumbling blocks on the Day of Judgment, and one who restrains his anger from the people, Allah-azwj would Restrain His-azwj Anger on the Day of Judgment’.
يَا هِشَامُ إِنَّ الْعَا يَا هِشَامُ إِنَّ الْعَاقِلَ لَا يَكْذِبُ وَ إِنْ كَانَ فِيهِ هَوَاهُ قِلَ لَا يَكْذِبُ وَ إِنْ كَانَ فِيهِ هَوَاهُ
O Hisham! The intellectual will not lie and even if there was his personal desire regarding it.
يَا هِشَامُ وُجِدَ فِي ذُؤَابَةِ سَيْفِ رَسُولِ اللَّهِ ص أَنَّ أَعْتَى النَّاسِ عَلَى اللَّهِ مَنْ ضَرَبَ غَيْرَ ضَارِبِهِ وَ قَتَلَ غَيْرَ قَاتِلِهِ وَ مَنْ تَوَلَّى غَيْرَ مَوَالِيهِ فَهُوَ كَافِرٌ بِمَا أَنْزَلَ اللَّهُ عَلَى نَبِيِّهِ مُحَمَّدٍ ص وَ مَنْ أَحْدَثَ حَدَثاً أَوْ آوَى مُحْدِثاً لَمْ يَقْبَلِ اللَّهُ مِنْهُ يَوْمَ الْقِيَامَةِ صَرْفاً وَ لَا عَدْلًا.
O Hisham! There was found to be inscribed at the top of the sword of Rasool-Allah-saww: “The most audacious of the people against Allah-azwj is one who strikes without having been struck upon, and kills without being fought against, and one who takes as a Guardian other than His-azwj Guardians-asws, so he is a Kafir (disbelieve) in what Allah-azwj Revealed unto His-azwj Prophet Muhammad-saww”, and one who innovates and innovation, or shelters and innovator, Allah-azwj will not Accept from him on the Day of Judgment, neither any repentance nor any ransom’.
يَا هِشَامُ أَفْضَلُ مَا تَقَرَّبَ بِهِ الْعَبْدُ إِلَى اللَّهِ بَعْدَ الْمَعْرِفَةِ بِهِ الصَّلَاةُ وَ بِرُّ الْوَالِدَيْنِ وَ تَرْكُ الْحَسَدِ وَ الْعُجْبِ وَ الْفَخْرِ.
O Hisham! The most superior of what the servant can be closer to Allah-azwj, after the recognition of Him-azwj, is the Salat, and the kindness to the parents, and leaving the envy and the self-conceitedness and the pride’.
يَا هِشَامُ أَصْلَحُ أَيَّامِكَ الَّذِي هُوَ أَمَامَكَ فَانْظُرْ أَيُّ يَوْمٍ هُوَ وَ أَعِدَّ لَهُ الْجَوَابَ فَإِنَّكَ مَوْقُوفٌ وَ مَسْئُولٌ وَ خُذْ مَوْعِظَتَكَ مِنَ الدَّهْرِ وَ أَهْلِهِ فَإِنَّ الدَّهْرَ طَوِيلَةٌ قَصِيرَةٌ فَاعْمَلْ كَأَنَّكَ تَرَى ثَوَابَ عَمَلِكَ لِتَكُونَ أَطْمَعَ فِي ذَلِكَ وَ اعْقِلْ عَنِ اللَّهِ وَ انْظُرْ فِي تَصَرُّفِ الدَّهْرِ وَ أَحْوَالِهِ فَإِنَّ مَا هُوَ آتٍ مِنَ الدُّنْيَا كَمَا وَلَّى مِنْهَا فَاعْتَبِرْ بِهَا
O Hisham! Correct your day which is in front of you, so look, which day is it? And prepare the answer for it, for you would be standing and Questioned; and take your preaching from the era and its people, for the era is a prolonged short, therefore do your deeds as if you can see the Rewards of your deeds, in order for you to become covetous regarding that; and use your intellect about Allah-azwj, and look into the changing times and its states, for whatever comes from the world is just like what turns back from it, therefore take a lesson with it.
وَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع إِنَّ جَمِيعَ مَا طَلَعَتْ عَلَيْهِ الشَّمْسُ فِي مَشَارِقِ الْأَرْضِ وَ مَغَارِبِهَا بَحْرِهَا وَ بَرِّهَا وَ سَهْلِهَا وَ جَبَلِهَا عِنْدَ وَلِيٍّ مِنْ أَوْلِيَاءِ اللَّهِ وَ أَهْلِ الْمَعْرِفَةِ بِحَقِّ اللَّهِ كَفَيْءِ الظِّلَالِ
And Ali-asws Bin Al-Husayn-asws said: ‘The entirety of what the sun emerges upon in the easts of the earth and its wests (eastern and western lands), and its seas, and its deserts, and its coasts, and its mountains are (all) with a Guardian-asws from the Guardians-asws of Allah-azwj and the people of the understanding of the Rights of Allah-azwj, like the shadows’.
ثُمَّ قَالَ أَ وَ لَا حُرٌّ يَدَعُ هَذِهِ اللُّمَاظَةَ لِأَهْلِهَا يَعْنِي الدُّنْيَا فَلَيْسَ لِأَنْفُسِكُمْ ثَمَنٌ إِلَّا الْجَنَّةُ فَلَا تَبِيعُوهَا بِغَيْرِهَا فَإِنَّهُ مَنْ رَضِيَ مِنَ اللَّهِ بِالدُّنْيَا فَقَدْ رَضِيَ بِالْخَسِيسِ.
Then he-asws said: ‘Or is there no freedom to leave these left-overs for its deserving ones? – meaning the world, for there isn’t for yourselves a price except for the Paradise, therefore do not sell it for something else, for the one who is pleased with the world from Allah-azwj, so he has pleased himself with the inferior.
يَا هِشَامُ إِنَّ كُلَّ النَّاسِ يُبْصِرُ النُّجُومَ وَ لَكِنْ لَا يَهْتَدِي بِهَا إِلَّا مَنْ يَعْرِفُ مَجَارِيَهَا وَ مَنَازِلَهَا وَ كَذَلِكَ أَنْتُمْ تَدْرُسُونَ الْحِكْمَةَ وَ لَكِنْ لَا يَهْتَدِي بِهَا مِنْكُمْ إِلَّا مَنْ عَمِلَ بِهَا.
O Hisham! Every human being looks as the start but is not guided by these, except one who recognises their flows and their houses, and similar to that, you are learning the wisdom, but none of you would be guided by it except the one who acts (in accordance) with it.
يَا هِشَامُ إِنَّ الْمَسِيحَ ع قَالَ لِلْحَوَارِيِّينَ يَا عَبِيدَ السَّوْءِ يَهُولُكُمْ طُولُ النَّخْلَةِ وَ تَذْكُرُونَ شَوْكَهَا وَ مَئُونَةَ مَرَاقِيهَا وَ تَنْسَوْنَ طِيبَ ثَمَرِهَا وَ مرافقتها- [مَرَافِقَهَا] كَذَلِكَ تَذْكُرُونَ مَئُونَةَ عَمَلِ الْآخِرَةِ فَيَطُولُ عَلَيْكُمْ أَمَدُهُ وَ تَنْسَوْنَ مَا تُفْضُونَ إِلَيْهِ مِنْ نَعِيمِهَا وَ نَوْرِهَا وَ ثَمَرِهَا
O Hisham! The Messiah-as said to the disciples: ‘O evil servants! The length of the palm tree terrifies you, and you are remembering its thorns and the stubble of its bark, and you are forgetting the goodness of its fruits and it facilities. Similar to that, you are remembering the hoard of the deeds of the Hereafter, so its term seems prolonged upon you, and you are forgetting what are going towards, from its Bounties, and its lights, and its fruits.
يَا عَبِيدَ السَّوْءِ نَقُّوا الْقَمْحَ وَ طَيِّبُوهُ وَ أَدِقُّوا طَحْنَهُ تَجِدُوا طَعْمَهُ وَ يَهْنَأْكُمْ أَكْلُهُ كَذَلِكَ فَأَخْلِصُوا الْإِيمَانَ وَ أَكْمِلُوهُ تَجِدُوا حَلَاوَتَهُ وَ يَنْفَعْكُمْ غِبُّهُ
O evil servants! Clean the grain and sweeten it, and grind its flour and you will find its taste, and its eating would be welcoming to you, therefore purify the Eman and perfect it, you will find its sweetness, and its consequences would benefit you.
بِحَقٍّ أَقُولُ لَكُمْ لَوْ وَجَدْتُمْ سِرَاجاً يَتَوَقَّدُ بِالْقَطِرَانِ فِي لَيْلَةٍ مُظْلِمَةٍ لَاسْتَضَأْتُمْ بِهِ وَ لَمْ يَمْنَعْكُمْ مِنْهُ رِيحُ نَتْنِهِ كَذَلِكَ يَنْبَغِي لَكُمْ أَنْ تَأْخُذُوا الْحِكْمَةَ مِمَّنْ وَجَدْتُمُوهَا مَعَهُ وَ لَا يَمْنَعْكُمْ مِنْهُ سُوءُ رَغْبَتِهِ فِيهَا
Truly, I-as am saying to you, if you were to find a lamp ignited by the tar in the dark night, you would be illuminated by it, and smell of its wind would not prevent you, similar to that, it is befitting for you that you take to the wisdom from one you find it to be with, and the evil of its craving should not prevent you from it.
يَا عَبِيدَ الدُّنْيَا بِحَقٍّ أَقُولُ لَكُمْ لَا تُدْرِكُونَ شَرَفَ الْآخِرَةِ إِلَّا بِتَرْكِ مَا تُحِبُّونَ فَلَا تُنْظِرُوا بِالتَّوْبَةِ غَداً فَإِنَّ دُونَ غَدٍ يَوْماً وَ لَيْلَةً وَ قَضَاءَ اللَّهِ فِيهِمَا يَغْدُو وَ يَرُوحُ
O servants of the world! Truly, I-as am saying to you: You will not achieve the nobility of the Hereafter except by leaving what you love, therefore do not anticipate the repentance tomorrow, for besides tomorrow, there is a day and a night (still left), and the Judgment of Allah-azwj during these two will come and go.
بِحَقٍّ أَقُولُ لَكُمْ إِنَّ مَنْ لَيْسَ عَلَيْهِ دَيْنٌ مِنَ النَّاسِ أَرْوَحُ وَ أَقَلُّ هَمّاً مِمَّنْ عَلَيْهِ الدَّيْنُ وَ إِنْ أَحْسَنَ الْقَضَاءَ وَ كَذَلِكَ مَنْ لَمْ يَعْمَلِ الْخَطِيئَةَ أَرْوَحُ وَ أَقَلُّ هَمّاً مِمَّنْ عَمِلَ الْخَطِيئَةَ وَ إِنْ أَخْلَصَ التَّوْبَةَ وَ أَنَابَ وَ إِنَّ صِغَارَ الذُّنُوبِ وَ مُحَقَّرَاتِهَا مِنْ مَكَايِدِ إِبْلِيسَ يُحَقِّرُهَا لَكُمْ وَ يُصَغِّرُهَا فِي أَعْيُنِكُمْ فَتَجْتَمِعُ وَ تَكْثُرُ فَتُحِيطُ بِكُمْ
Truly, I-as am saying to you: ‘One upon whom there isn’t any debt from the people upon him, would be more at rest and less stress than the one upon whom is the debt, and even if he was of good decision making, and similar to that is one who does not do bad deeds would be more at rest and less stress than the one who does bad deeds, and even if he was of sincere repentance and penitent; and even if the small sins and their destruction from the plots of Iblees-la belittle these for you and make them appear as small in your eyes, so you would gather these and commit a lot and these would surround you.
بِحَقٍّ أَقُولُ لَكُمْ إِنَّ النَّاسَ فِي الْحِكْمَةِ رَجُلَانِ فَرَجُلٌ أَتْقَنَهَا بِقَوْلِهِ وَ صَدَّقَهَا بِفِعْلِهِ وَ رَجُلٌ أَتْقَنَهَا بِقَوْلِهِ وَ ضَيَّعَهَا بِسُوءِ فِعْلِهِ فَشَتَّانَ بَيْنَهُمَا فَطُوبَى لِلْعُلَمَاءِ بِالْفِعْلِ وَ وَيْلٌ لِلْعُلَمَاءِ بِالْقَوْلِ
Truly, I-as am saying to you, that the people with regards to wisdom are two (types) of men – There is a man who is certain in his words and sincere in his deeds, and there is a man who is certain in his words and wastes these by the evil of his deeds. There is a difference between the two, therefore beatitude be to the scholars with the deeds, and woe be unto the scholar with the words.
يَا عَبِيدَ السَّوْءِ اتَّخِذُوا مَسَاجِدَ رَبِّكُمْ سُجُوناً لِأَجْسَادِكُمْ وَ جِبَاهِكُمْ وَ اجْعَلُوا قُلُوبَكُمْ بُيُوتاً لِلتَّقْوَى وَ لَا تَجْعَلُوا قُلُوبَكُمْ مَأْوًى لِلشَّهَوَاتِ إِنَّ أَجْزَعَكُمْ عِنْدَ الْبَلَاءِ لَأَشَدُّكُمْ حُبّاً لِلدُّنْيَا وَ إِنَّ أَصْبَرَكُمْ عَلَى الْبَلَاءِ لَأَزْهَدُكُمْ فِي الدُّنْيَا
O evil servants! Take the Masjids of your Lord-azwj as prisons for your bodies and your backs, and make your hearts to be houses for the piety, and do not make your hearts as shelters for the lustful desires lest these would frustrate you during the afflictions and intensify your love for the world, and if you are patient upon the afflictions, it would make you ascetic in the world.
يَا عَبِيدَ السَّوْءِ لَا تَكُونُوا شَبِيهاً بِالْحِدَاءِ الْخَاطِفَةِ وَ لَا بِالثَّعَالِبِ الْخَادِعَةِ وَ لَا بِالذِّئَابِ الْغَادِرَةِ وَ لَا بِالْأُسُدِ الْعَاتِيَةِ كَمَا تَفْعَلُ بالفراس [بِالْفَرَائِسِ] كَذَلِكَ تَفْعَلُونَ بِالنَّاسِ فَرِيقاً تَخْطَفُونَ وَ فَرِيقاً تَخْدَعُونَ وَ فَرِيقاً تَقْدِرُونَ بِهِمْ
O evil servants! Do not become resembling the flashy cameleer, nor the deceiving foxes, nor the treacherous wolves, nor the mighty lion, just as you deal with the horse, like that you should be dealing with the people – a group you should be exerting, and a group you should be tricking, and a group you should be appreciating.
بِحَقٍّ أَقُولُ لَكُمْ لَا يُغْنِي عَنِ الْجَسَدِ أَنْ يَكُونَ ظَاهِرُهُ صَحِيحاً وَ بَاطِنُهُ فَاسِداً كَذَلِكَ لَا تُغْنِي أَجْسَادُكُمْ الَّتِي قَدْ أَعْجَبَتْكُمْ وَ قَدْ فَسَدَتْ قُلُوبُكُمْ وَ مَا يُغْنِي عَنْكُمْ أَنْ تُنَقُّوا جُلُودَكُمْ وَ قُلُوبُكُمْ دَنِسَةٌ لَا تَكُونُوا كَالْمُنْخُلِ يُخْرِجُ مِنْهُ الدَّقِيقَ الطَّيِّبَ وَ يُمْسِكُ النُّخَالَةَ كَذَلِكَ أَنْتُمْ تُخْرِجُونَ الْحِكْمَةَ مِنْ أَفْوَاهِكُمْ وَ يَبْقَى الْغِلُ فِي صُدُورِكُمْ
Truly, I-as am saying to you: ‘You will not avail from the body if its apparent happens to be healthy, and its interior is spoilt, similar to that you will not avail from your bodies which are fascinating you and your hearts are spoilt; And you will not avail from your skins are clean and your hearts are filthy. Do not become like a sieve, the good flour comes out through it, and the bran remains, similar to that, you are emitting the wisdom from your mouths, and the rancour remains in your chests.
يَا عَبِيدَ الدُّنْيَا إِنَّمَا مَثَلُكُمْ مَثَلُ السِّرَاجِ يُضِيءُ لِلنَّاسِ وَ يُحْرِقُ نَفْسَهُ
O servants of the world! But rather, your example is like an example of the lamp illuminating for the people and burns itself.
يَا بَنِي إِسْرَائِيلَ زَاحِمُوا الْعُلَمَاءَ فِي مَجَالِسِهِمْ وَ لَوْ جُثُوّاً عَلَى الرُّكَبِ فَإِنَّ اللَّهَ يُحْيِي الْقُلُوبَ الْمَيْتَةَ بِنُورِ الْحِكْمَةِ كَمَا يُحْيِي الْأَرْضَ الْمَيْتَةَ بِوَابِلِ الْمَطَرِ.
O Children of Israel! Crowd around the scholars in your gatherings and even if they fall down upon their knees, for Allah-azwj Revives the dead hearts by the light of wisdom just as He-azwj Revives the dead land with the downpour of the (heavy) rain.
يَا هِشَامُ مَكْتُوبٌ فِي الْإِنْجِيلِ طُوبَى لِلْمُتَرَاحِمِينَ أُولَئِكَ هُمُ الْمَرْحُومُونَ يَوْمَ الْقِيَامَةِ طُوبَى لِلْمُصْلِحِينَ بَيْنَ النَّاسِ أُولَئِكَ هُمُ الْمُقَرَّبُونَ يَوْمَ الْقِيَامَةِ طُوبَى لِلْمُطَهَّرَةِ قُلُوبُهُمْ أُولَئِكَ هُمُ الْمُتَّقُونَ يَوْمَ الْقِيَامَةِ طُوبَى لِلْمُتَوَاضِعِينَ فِي الدُّنْيَا أُولَئِكَ يَرْتَقُونَ مَنَابِرَ الْمُلْكِ يَوْمَ الْقِيَامَةِ.
O Hisham! It is written in the Evangel: “Beatitude be to the merciful ones, they would be the Mercied ones on the Day of Judgment. Beatitude be to the reconcilers between the people, they would be the ones of Proximity on the Day of Judgment. Beatitude be to the clean of hearts, they would be the pious ones on the Day of Judgment. Beatitude to the ones humble in the world, they would rise upon the pulpits of kings on the Day of Qiyamah!
يَا هِشَامُ قِلَّةُ الْمَنْطِقِ حُكْمٌ عَظِيمٌ فَعَلَيْكُمْ بِالصَّمْتِ فَإِنَّهُ دَعَةٌ حَسَنَةٌ وَ قِلَّةُ وِزْرٍ وَ خِفَّةٌ مِنَ الذُّنُوبِ فَحَصِّنُوا بَابَ الْحِلْمِ فَإِنَّ بَابَهُ الصَّبْرُ وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُبْغِضُ الضَّحَّاكَ مِنْ غَيْرِ عَجَبٍ وَ الْمَشَّاءَ إِلَى غَيْرِ أَرَبٍ
O Hisham! Lack of speech is great wisdom, therefore it is upon you with the silence, for it is a good storage, and lack of burden and lightness from the sins, therefore fortify the door of forbearance for it is a door of patience, and Allah-azwj Mighty and Majestic Hates the laughter from without any wonderment, and the walking to (somewhere) without a purpose.
وَ يَجِبُ عَلَى الْوَالِي أَنْ يَكُونَ كَالرَّاعِي لَا يَغْفُلُ عَنْ رَعِيَّتِهِ وَ لَا يَتَكَبَّرُ عَلَيْهِمْ فَاسْتَحْيُوا مِنَ اللَّهِ فِي سَرَائِرِكُمْ كَمَا تَسْتَحْيُونَ مِنَ النَّاسِ فِي عَلَانِيَتِكُمْ وَ اعْلَمُوا أَنَّ الْكَلِمَةَ مِنَ الْحِكْمَةِ ضَالَّةُ الْمُؤْمِنِ فَعَلَيْكُمْ بِالْعِلْمِ قَبْلَ أَنْ يُرْفَعَ وَ رَفْعُهُ غَيْبَةُ عَالِمِكُمْ بَيْنَ أَظْهُرِكُمْ.
And it is Obligatory upon the guardian that he happens to be like a shepherd not being neglectful of his sheep and is not arrogant upon them, therefore be embarrassed from Allah-azwj in your private just as you are embarrassed from the people in your public; and know that the word of wisdom is a lost (property) of the Momin. It is upon you with the knowledge before it is raised, and its raising would disappear your world between you.
يَا هِشَامُ تَعَلَّمْ مِنَ الْعِلْمِ مَا جَهِلْتَ وَ عَلِّمِ الْجَاهِلَ مِمَّا عَلِمْتَ وَ عَظِّمِ الْعَالِمَ لِعِلْمِهِ وَ دَعْ مُنَازَعَتَهُ وَ صَغِّرِ الْجَاهِلَ لِجَهْلِهِ وَ لَا تَطْرُدْهُ وَ لَكِنْ قَرِّبْهُ وَ عَلِّمْهُ.
O Hisham! Learn from the knowledge you are ignorant of, and teach the ignorant one from what you have learnt, and revere the knowledge for its learning, and leave the disputing, and belittle the ignorant one due to his ignorance and do not drive him away, but draw him closer and teach him.
يَا هِشَامُ إِنَّ كُلَّ نِعْمَةٍ عَجَزْتَ عَنْ شُكْرِهَا بِمَنْزِلَةِ سَيِّئَةٍ تُؤَاخَذُ بِهَا
O Hisham! Every bounty you are unable to thank for is at the status of an evil deed you will be Seized for.
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ إِنَّ لِلَّهِ عِبَاداً كَسَرَتْ قُلُوبَهُمْ خَشْيَتُهُ وَ أَسْكَتَتْهُمْ عَنِ النُّطْقِ وَ إِنَّهُمْ لَفُصَحَاءُ عُقَلَاءُ يَسْتَبِقُونَ إِلَى اللَّهِ بِالْأَعْمَالِ الزَّكِيَّةِ لَا يَسْتَكْثِرُونَ لَهُ الْكَثِيرَ وَ لَا يَرْضَوْنَ لَهُ مِنْ أَنْفُسِهِمْ بِالْقَلِيلِ يَرَوْنَ فِي أَنْفُسِهِمْ أَنَّهُمْ أَشْرَارٌ وَ إِنَّهُمْ لَأَكْيَاسٌ وَ أَبْرَارٌ.
And Amir Al-Momineen-asws said: ‘For Allah-azwj there are servants who fear has broken their hearts, and their silence from speaking, although they are of healthy intellect. They are remaining to Allah-azwj with the pure deeds, and they are not considering their abundance to be abundant, nor are they pleased to Him-azwj from themselves with the little. They are viewing their own selves that they are evil, although they are with acumen and are righteous’.
يَا هِشَامُ الْحَيَاءُ مِنَ الْإِيمَانِ وَ الْإِيمَانُ فِي الْجَنَّةِ وَ الْبَذَاءُ مِنَ الْجَفَاءِ وَ الْجَفَاءُ فِي النَّارِ.
O Hisham! The embarrassment is from the Eman, and the Eman is in the Paradise, and the obscenity is from the disloyalty, and the disloyalty is in the Fire.
يَا هِشَامُ الْمُتَكَلِّمُونَ ثَلَاثَةٌ فَرَابِحٌ وَ سَالِمٌ وَ شَاجِبٌ فَأَمَّا الرَّابِحُ فَالذَّاكِرُ لِلَّهِ وَ أَمَّا السَّالِمُ فَالسَّاكِتُ وَ أَمَّا الشَّاجِبُ فَالَّذِي يَخُوضُ فِي الْبَاطِلِ
O Hisham! The speakers are three – the gainer, the correct and the denouncer. So, as for the gainer, he is the mentioner of Allah-azwj, and as for the correct, he is the silent one, and as for the denouncer, he is wader in the falsehood.
إِنَّ اللَّهَ حَرَّمَ الْجَنَّةَ عَلَى كُلِّ فَاحِشٍ بَذِيٍّ قَلِيلِ الْحَيَاءِ لَا يُبَالِي مَا قَالَ وَ لَا مَا قِيلَ فِيهِ
Allah-azwj has Prohibited the Paradise upon every immoral one, due to the lack of shame, nor caring what he says nor what is said regarding him.
وَ كَانَ أَبُو ذَرٍّ رَضِيَ اللَّهُ عَنْهُ يَقُولُ يَا مُبْتَغِيَ الْعِلْمِ إِنَّ هَذَا اللِّسَانَ مِفْتَاحُ خَيْرٍ وَ مِفْتَاحُ شَرٍّ فَاخْتِمْ عَلَى فِيكَ كَمَا تَخْتِمُ عَلَى ذَهَبِكَ وَ وَرِقِكَ.
Abu Zarr-ra was saying, ‘O seeker of the knowledge! This tongue is a key of goodness, and a key of evil, therefore place a seal upon your mouth just as you tend to seal your gold and your silver’.
يَا هِشَامُ بِئْسَ الْعَبْدُ عَبْدٌ يَكُونُ ذَا وَجْهَيْنِ وَ ذَا لِسَانَيْنِ يُطْرِي أَخَاهُ إِذَا شَاهَدَهُ وَ يَأْكُلُهُ إِذَا غَابَ عَنْهُ إِنْ أُعْطِيَ حَسَدَهُ وَ إِنِ ابْتُلِيَ خَذَلَهُ وَ إِنَّ أَسْرَعَ الْخَيْرِ ثَوَاباً الْبِرُّ وَ أَسْرَعَ الشَّرِّ عُقُوبَةً الْبَغْيُ
O Hisham! The most evil a servant can happen to be is when he is two-faced and two-tongued. He pleases his bother when he is present, and eats (backbites) him when he is absent from him. If he gives, he envies him and if he tries, he abandons him; and the quickest of the good is the Reward of the righteousness, and the quickest of the evil is a Punishment of the immorality.
وَ إِنَّ شَرَّ عِبَادِ اللَّهِ مَنْ تُكْرَهُ مُجَالَسَتُهُ لِفُحْشِهِ وَ هَلْ يَكُبُّ النَّاسَ عَلَى مَنَاخِرِهِمْ فِي النَّارِ إِلَّا حَصَائِدُ أَلْسِنَتِهِمْ وَ مِنْ حُسْنِ إِسْلَامِ الْمَرْءِ تَرْكُ مَا لَا يَعْنِيهِ.
And the evil servant of Allah-azwj is one you abhor sitting with him due to his immoralities, and will the people be flung into the Fire upon their nostrils except for the harvest of their tongues? And from the good Islam of the person is leaving what holds not meaning for him.
يَا هِشَامُ لَا يَكُونُ الرَّجُلُ مُؤْمِناً حَتَّى يَكُونَ خَائِفاً رَاجِياً وَ لَا يَكُونُ خَائِفاً رَاجِياً حَتَّى يَكُونَ عَامِلًا لِمَا يَخَافُ وَ يَرْجُو
O Hisham! The man cannot happen to be a Momin until he happens to be fearful, hopeful, and he cannot be fearful, hopeful, until he happens to work for what he fears and hopes.
يَا هِشَامُ قَالَ اللَّهُ جَلَّ وَ عَزَّ وَ عِزَّتِي وَ جَلَالِي وَ عَظَمَتِي وَ قُدْرَتِي وَ بَهَائِي وَ عُلُوِّي فِي مَكَانِي لَا يُؤْثِرُ عَبْدٌ هَوَايَ عَلَى هَوَاهُ إِلَّا جَعَلْتُ الْغِنَى فِي نَفْسِهِ وَ هَمَّهُ فِي آخِرَتِهِ وَ كَفَفْتُ عَلَيْهِ ضَيْعَتَهُ وَ ضَمَّنْتُ السَّمَاوَاتِ وَ الْأَرْضَ رِزْقَهُ وَ كُنْتُ لَهُ مِنْ وَرَاءِ تِجَارَةِ كُلِّ تَاجِرٍ.
O Hisham! Allah-azwj Mighty and Majestic Said: “By My-azwj Might, and My-azwj Majesty, and My-azwj Magnificence, and My-azwj Power, and My-azwj Glory, and My-azwj Loftiness in My-azwj Position! A servant will not prefer My-azwj Desires over his own desires, except I-azwj will Make the riches to be in his self, and his endeavours in his Hereafter, and Restrain upon his losses, and the skies and the earth would be responsible for his sustenance, and I-azwj would be behind him (Backing him) behind every trade with a trader”’.
يَا هِشَامُ الْغَضَبُ مِفْتَاحُ الشَّرِّ وَ أَكْمَلُ الْمُؤْمِنِينَ إِيمَاناً أَحْسَنُهُمْ خُلُقاً وَ إِنْ خَالَطْتَ النَّاسَ فَإِنِ اسْتَطَعْتَ أَنْ لَا تُخَالِطَ أَحَداً مِنْهُمْ إِلَّا مَنْ كَانَتْ يَدُكَ عَلَيْهِ الْعُلْيَا فَافْعَلْ.
O Hisham! The anger is a key of evil, and the Momineen of the most perfect Eman are with the best morals, and if you mix with the people, then if you have the capacity to do so, then do not mix with anyone of them except one upon whom you hand would be higher (i.e. you will give rather than receive), then do so.
يَا هِشَامُ عَلَيْكَ بِالرِّفْقِ فَإِنَّ الرِّفْقَ يُمْنٌ وَ الْخُرْقَ شُؤْمٌ إِنَّ الرِّفْقَ وَ الْبِرَّ وَ حُسْنَ الْخُلُقِ يَعْمُرُ الدِّيَارَ وَ يَزِيدُ فِي الرِّزْقِ.
O Hisham! Upon you is with the kindness, for the kindness is a blessing, and the breach is inauspicious; and the righteousness and good manners build the households, and bring about an increase in the sustenance.
يَا هِشَامُ قَوْلُ اللَّهِ هَلْ جَزاءُ الْإِحْسانِ إِلَّا الْإِحْسانُ جَرَتْ فِي الْمُؤْمِنِ وَ الْكَافِرِ وَ الْبَرِّ وَ الْفَاجِرِ مَنْ صُنِعَ إِلَيْهِ مَعْرُوفٌ فَعَلَيْهِ أَنْ يُكَافِئَ بِهِ وَ لَيْسَتِ الْمُكَافَأَةَ أَنْ تَصْنَعَ كَمَا صَنَعَ حَتَّى تَرَى فَضْلَكَ فَإِنْ صَنَعْتَ كَمَا صَنَعَ فَلَهُ الْفَضْلُ بِالابْتِدَاءِ
O Hisham! The Words of Allah-azwj: Is the Recompense of goodness except for the goodness? [55:60], flows regarding the Momin and the Kafir, and the righteous and the immoral. One to whom a good deed is done, so upon him is that he sufficiently rewards it, and it isn’t sufficient that he should do just as has been done (to him, but) until you see your extra, for if you were to do just as he has done, then for him is the superiority due to his initiating.
يَا هِشَامُ إِنَّ مَثَلَ الدُّنْيَا مَثَلُ الْحَيَّةِ مَسُّهَا لَيِّنٌ وَ فِي جَوْفِهَا السَّمُّ الْقَاتِلُ يَحْذَرُهَا الرِّجَالُ ذَوُو الْعُقُولِ وَ يَهْوِي إِلَيْهَا الصِّبْيَانُ بِأَيْدِيهِمْ
O Hisham! An example of the world is like an example of the snake – its touch is soft, and in its interior is the killer venom. The men with intellect beware of it, and the children incline towards it with their hands.
يَا هِشَامُ اصْبِرْ عَلَى طَاعَةِ اللَّهِ وَ اصْبِرْ عَنْ مَعَاصِي اللَّهِ فَإِنَّمَا الدُّنْيَا سَاعَةٌ فَمَا مَضَى مِنْهَا فَلَيْسَ تَجِدُ لَهُ سُرُوراً وَ لَا حُزْناً وَ مَا لَمْ يَأْتِ مِنْهَا فَلَيْسَ تَعْرِفُهُ فَاصْبِرْ عَلَى تِلْكَ السَّاعَةِ الَّتِي أَنْتَ فِيهَا فَكَأَنَّكَ قَدِ اعْتُبِطْتَ.
O Hisham! Be patient upon obedience of Allah-azwj, and be patient from disobeying Allah-azwj, for rather, the world is a time period, so whatever has passed from it, you will neither find happiness for it nor grief, and what has yet to come from it, you don’t recognise it yet, therefore be patient upon that time which you are in (at the moment), as if you are to about to die.
يَا هِشَامُ مَثَلُ الدُّنْيَا مَثَلُ مَاءِ الْبَحْرِ كُلَّمَا شَرِبَ مِنْهُ الْعَطْشَانُ ازْدَادَ عَطَشاً حَتَّى يَقْتُلَهُ
O Hisham! An example of the world is an example of water of the sea, every time someone drinks from it, it increases his thirst, until it kills him.
يَا هِشَامُ إِيَّاكَ وَ الْكِبْرَ فَإِنَّهُ لَا يَدْخُلُ الْجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ كِبْرٍ الْكِبْرُ رِدَاءُ اللَّهِ فَمَنْ نَازَعَهُ رِدَاءَهُ أَكَبَّهُ اللَّهُ فِي النَّارِ عَلَى وَجْهِهِ.
O Hisham! Beware of the arrogance, for he would not enter the Paradise, one who has in his heart, a particle of arrogance; and the Greatness is a Cloak of Allah-azwj, so one who snatches His-azwj Cloak, Allah-azwj would Fling him into the Fire, upon his face.
يَا هِشَامُ لَيْسَ مِنَّا مَنْ لَمْ يُحَاسِبْ نَفْسَهُ فِي كُلِّ يَوْمٍ فَإِنْ عَمِلَ حَسَناً اسْتَزَادَ مِنْهُ وَ إِنْ عَمِلَ سَيِّئاً اسْتَغْفَرَ اللَّهَ مِنْهُ وَ تَابَ إِلَيْهِ
O Hisham! He isn’t from us, one who does not reckon himself during every day. If he does a good deed, he increases upon it, and if he does a bad deed, he seeks Forgiveness of Allah-azwj from it, and repents to Him-azwj.
يَا هِشَامُ تَمَثَّلَتِ الدُّنْيَا لِلْمَسِيحِ ع فِي صُورَةِ امْرَأَةٍ زَرْقَاءَ فَقَالَ لَهَا كَمْ تَزَوَّجْتِ فَقَالَتْ كَثِيراً قَالَ فَكُلٌّ طَلَّقَكِ قَالَتْ لَا بَلْ كُلًّا قَتَلْتُ قَالَ الْمَسِيحُ فَوَيْحُ أَزْوَاجِكِ الْبَاقِينَ كَيْفَ لَا يَعْتَبِرُونَ بِالْمَاضِينَ.
O Hisham! The world was made into a resemblance for the Messiah-as, in an image of a blue-eyed woman, so he-as said to it: ‘How many times did you marry?’ She said, ‘Many’. He-as said: ‘So did they all divorce you?’ She said, ‘But, I killed them all’. The Messiah-as said: ‘Woe be unto your remaining husbands, how come they are not taking a lesson from the past ones?’
يَا هِشَامُ إِنَّ ضَوْءَ الْجَسَدِ فِي عَيْنِهِ فَإِنْ كَانَ الْبَصَرُ مُضِيئاً اسْتَضَاءَ الْجَسَدُ كُلُّهُ وَ إِنَّ ضَوْءَ الرُّوحِ الْعَقْلُ فَإِذَا كَانَ الْعَبْدُ عَاقِلًا كَانَ عَالِماً بِرَبِّهِ وَ إِذَا كَانَ عَالِماً بِرَبِّهِ أَبْصَرَ دِينَهُ وَ إِنْ كَانَ جَاهِلًا بِرَبِّهِ لَمْ يَقُمْ لَهُ دِينٌ وَ كَمَا لَا يَقُومُ الْجَسَدُ إِلَّا بِالنَّفْسِ الْحَيَّةِ فَكَذَلِكَ لَا يَقُومُ الدِّينُ إِلَّا بِالنِّيَّةِ الصَّادِقَةِ وَ لَا تَثْبُتُ النِّيَّةُ الصَّادِقَةُ إِلَّا بِالْعَقْلِ
O Hisham! The illumination of the body is in its eyes, so if the sight was clear, it would illuminate the body, all of it; and the illumination of the soul is the intellect. If the servant was an intellectual, he would know his Lord-azwj, and when he was a knower of his Lord-azwj, he would have insight into his Religion; and if he was ignorant of his Lord-azwj, Religion would not stand for him, just as the body cannot stand except with the soul of life, similar to that, the Religion cannot stand except with the truthful intention, nor can the truthful intention be affirmed except by the intellect.
يَا هِشَامُ إِنَّ الزَّرْعَ يَنْبُتُ فِي السَّهْلِ وَ لَا يَنْبُتُ فِي الصَّفَا فَكَذَلِكَ الْحِكْمَةُ تَعْمَرُ فِي قَلْبِ الْمُتَوَاضِعِ وَ لَا تَعْمَرُ فِي قَلْبِ الْمُتَكَبِّرِ الْجَبَّارِ لِأَنَّ اللَّهَ جَعَلَ التَّوَاضُعَ آلَةَ الْعَقْلِ وَ جَعَلَ التَّكَبُّرَ مِنْ آلَةِ الْجَهْلِ
O Hisham! The vegetation grows in the plains and does not grow in the desert, similar to that, the wisdom builds in the humble heart and does not build in the heart of the arrogant tyrant, because Allah-azwj Make the humbles to be a tool of the intellect, and Made the arrogance to be from the tools of ignorance.
أَ لَمْ تَعْلَمْ أَنَّ مَنْ شَمَخَ إِلَى السَّقْفِ بِرَأْسِهِ شَجَّهُ وَ مَنْ خَفَضَ رَأْسَهُ اسْتَظَلَّ تَحْتَهُ وَ أَكَنَّهُ فَكَذَلِكَ مَنْ لَمْ يَتَوَاضَعْ لِلَّهِ خَفَضَهُ اللَّهُ وَ مَنْ تَوَاضَعَ لِلَّهِ رَفَعَهُ.
Do you not know that the one who rises with his head to the ceiling, falls? And one who lowers his head, shades under it and shelters? Similar to that, one who is not humble to Allah-azwj, Allah-azwj would Put him down, and one who is humble to Allah-azwj, He-azwj would Raise him.
يَا هِشَامُ مَا أَقْبَحَ الْفَقْرَ بَعْدَ الْغِنَى وَ أَقْبَحَ الْخَطِيئَةَ بَعْدَ النُّسُكِ وَ أَقْبَحُ مِنْ ذَلِكَ الْعَابِدُ لِلَّهِ ثُمَّ يَتْرُكُ عِبَادَتَهُ.
O Hisham! How ugly is the poverty after the riches, and how ugly is the sinning after the devotion, and uglier than that is the worshipper of Allah-azwj, then he neglects worshipping Him-azwj.
يَا هِشَامُ لَا خَيْرَ فِي الْعَيْشِ إِلَّا لِرَجُلَيْنِ لِمُسْتَمِعٍ وَاعٍ وَ عَالِمٍ نَاطِقٍ.
O Hisham! There is no good in the life except for two men – the intent listener who retains and the speaking scholar.
يَا هِشَامُ مَا قُسِمَ بَيْنَ الْعِبَادِ أَفْضَلُ مِنَ الْعَقْلِ نَوْمُ الْعَاقِلِ أَفْضَلُ مِنْ سَهَرِ الْجَاهِلِ وَ مَا بَعَثَ اللَّهُ نَبِيّاً إِلَّا عَاقِلًا حَتَّى يَكُونَ عَقْلُهُ أَفْضَلَ مِنْ جَمِيعِ جَهْدِ الْمُجْتَهِدِينَ وَ مَا أَدَّى الْعَبْدُ فَرِيضَةً مِنْ فَرَائِضِ اللَّهِ حَتَّى عَقَلَ عَنْهُ.
O Hisham! Nothing better has been distributed between the servant than the intellect. The sleep of the intellectual is superior than the vigil of the ignorant one, and Allah-azwj did not Send a Prophet-as except as an intellectual, until his-as intellect happened to be superior than the entirety of the strivings of the strivers; and the servant cannot fulfil an Obligation from the Obligations of Allah-azwj until he understands about it.
يَا هِشَامُ قَالَ رَسُولُ اللَّهِ ص إِذَا رَأَيْتُمُ الْمُؤْمِنَ صَمُوتاً فَادْنُوا مِنْهُ فَإِنَّهُ يُلْقِي الْحِكْمَةَ وَ الْمُؤْمِنُ قَلِيلُ الْكَلَامِ كَثِيرُ الْعَمَلِ وَ الْمُنَافِقُ كَثِيرُ الْكَلَامِ قَلِيلُ الْعَمَلِ
O Hisham! Rasool-Allah-saww said: ‘When you see the Momin being silent, then go near him, for he would cast the wisdom, and the Momin is of few words, many deeds, and the hypocrite is of many words, few deeds.
يَا هِشَامُ أَوْحَى اللَّهُ إِلَى دَاوُدَ قُلْ لِعِبَادِي لَا يَجْعَلُوا بَيْنِي وَ بَيْنَهُمْ عَالِماً مَفْتُوناً بِالدُّنْيَا فَيَصُدَّهُمْ عَنْ ذِكْرِي وَ عَنْ طَرِيقِ مَحَبَّتِي وَ مُنَاجَاتِي أُولَئِكَ قُطَّاعُ الطَّرِيقِ مِنْ عِبَادِي إِنَّ أَدْنَى مَا أَنَا صَانِعٌ بِهِمْ أَنْ أَنْزِعَ حَلَاوَةَ عِبَادَتِي وَ مُنَاجَاتِي مِنْ قُلُوبِهِمْ.
O Hisham! Allah-azwj Revealed unto Dawood-as: “Tell My-azwj servants not to make between Me-azwj and them, scholars having a fascination for the world, for they hinder them from My-azwj Zikr (remembrance), and (hinder them) from My-azwj Way and My-azwj Manifesto, they tend to cut off the way from My-azwj servants. The lease of what I-azwj would be Doing with them is that I-azwj shall Snatch away the sweetness of My-azwj worship and My-azwj Manifesto from their hearts”.
يَا هِشَامُ مَنْ تَعَظَّمَ فِي نَفْسِهِ لَعَنَتْهُ مَلَائِكَةُ السَّمَاءِ وَ مَلَائِكَةُ الْأَرْضِ وَ مَنْ تَكَبَّرَ عَلَى إِخْوَانِهِ وَ اسْتَطَالَ عَلَيْهِمْ فَقَدْ ضَادَّ اللَّهَ وَ مَنِ ادَّعَى مَا لَيْسَ لَهُ فَهُوَ أَعْنَى لِغَيْرُ.
O Hisham! One who has greatness within himself, are being Cursed by the Angels of the sky and the Angels of the earth, and one who is arrogant upon his brethren and prolongs upon them, so he has opposed Allah-azwj, and one who claims what isn’t for him, so he has (claimed) what is meant for others.
يَا هِشَامُ أَوْحَى اللَّهُ إِلَى دَاوُدَ حَذِّرْ وَ أَنْذِرْ أَصْحَابَكَ عَنْ حُبِّ الشَّهَوَاتِ فَإِنَّ الْمُعَلَّقَةَ قُلُوبُهُمْ بِشَهَوَاتِ الدُّنْيَا قُلُوبُهُمْ مَحْجُوبَةٌ عَنِّي
O Hisham! Allah-azwj Revealed unto Dawood-as: “Beware and warn your-as companions about the love for desires, for if their hearts meet up with the desires for the world, their hearts would be veiled from Me-azwj”.
يَا هِشَامُ إِيَّاكَ وَ الْكِبْرَ عَلَى أَوْلِيَائِي وَ الِاسْتِطَالَةَ بِعِلْمِكَ فَيَمْقُتُكَ اللَّهُ فَلَا تَنْفَعُكَ بَعْدَ مَقْتِهِ دُنْيَاكَ وَ لَا آخِرَتُكَ وَ كُنْ فِي الدُّنْيَا كَسَاكِنِ الدَّارِ لَيْسَتْ لَهُ إِنَّمَا يَنْتَظِرُ الرَّحِيلَ
O Hisham! Beware of the arrogance upon my friends and the prolongation with your knowledge, for Allah-azwj would Detest you, so after His-azwj Detesting, neither will your world benefit you nor will your Hereafter; and be in the world like a dweller (lodger), the house being not for you, but rather, (like) one awaiting the departure.
يَا هِشَامُ مُجَالَسَةُ أَهْلِ الدِّينِ شَرَفُ الدُّنْيَا وَ الْآخِرَةِ وَ مُشَاوَرَةُ الْعَاقِلِ النَّاصِحِ يُمْنٌ وَ بَرَكَةٌ وَ رُشْدٌ وَ تَوْفِيقٌ مِنَ اللَّهِ فَإِذَا أَشَارَ عَلَيْكَ الْعَاقِلُ النَّاصِحُ فَإِيَّاكَ وَ الْخِلَافَ فَإِنَّ فِي ذَلِكَ الْعَطَبَ.
O Hisham! The gatherings of religious people are a nobility of the world and the Hereafter, and a consultative advice of the intellectual is a favour, and a blessing, and guidance, and inclination from Allah-azwj. When the intellectual gives advice to you, then beware of opposing it, for there would be damage in it.
يَا هِشَامُ إِيَّاكَ وَ مُخَالَطَةَ النَّاسِ وَ الْأُنْسَ بِهِمْ إِلَّا أَنْ تَجِدَ مِنْهُمْ عَاقِلًا مَأْمُوناً فَأْنَسْ بِهِ وَ اهْرُبْ مِنْ سَائِرِهِمْ كَهَرَبِكَ مِنَ السِّبَاعِ الضَّارِيَةِ وَ يَنْبَغِي لِلْعَاقِلِ إِذَا عَمِلَ عَمَلًا أَنْ يَسْتَحْيِيَ مِنَ اللَّهِ إِذْ تَفَرَّدَ لَهُ بِالنِّعَمِ أَنْ يُشَارِكَ فِي عَمَلِهِ أَحَداً غَيْرَهُ
O Hisham! Beware of mixing with the people and finding comfort with them, except if you find an intellectual from them, reliable, then be with him and run away from the rest of them, like your fleeing from the fierce lion. And it is befitting for the intellectual, when he does a deed, that he is embarrassed from Allah-azwj, when He-azwj Particularises him with the Bounty that he should associate anyone else in his deed
وَ إِذَا حَزَبَكَ أَمْرٌ أَنْ لَا تَدْرِيَ أَيُّهُمَا خَيْرٌ وَ أَصْوَبُ فَانْظُرْ أَيُّهُمَا أَقْرَبُ إِلَى هَوَاكَ فَخَالِفْهُ فَإِنَّ كَثِيرَ الثَّوَابِ فِي مُخَالَفَةِ هَوَاكَ وَ إِيَّاكَ أَنْ تَغْلِبَ الْحِكْمَةَ وَ تَضَعَهَا فِي الْجَهَالَةِ
And when a matter confuses you, and you don’t know which of the two is better and more correct, then look at which of the two is closer to your desires, so oppose it, for most of the Rewards are in opposing your desires. And beware of overcoming the wisdom and placing it in ignorance’.
قَالَ هِشَامٌ فَقُلْتُ لَهُ فَإِنْ وَجَدْتُ رَجُلًا طَالِباً غَيْرَ أَنَّ عَقْلَهُ لَا يَتَّسِعُ لِضَبْطِ مَا أُلْقِي إِلَيْهِ
Hisham said, ‘I said to him-asws, ‘Supposing I find a man seeking (knowledge), apart from that his intellect is not capacious for adjustment, what shall I cast to him?’
قَالَ فَتَلَطَّفْ لَهُ فِي النَّصِيحَةِ فَإِنْ ضَاقَ قَلْبُهُ فَلَا تَعْرِضَنَّ نَفْسَكَ لِلْفِتْنَةِ وَ احْذَرْ رَدَّ الْمُتَكَبِّرِينَ فَإِنَّ الْعِلْمَ يَدِلُّ عَلَى أَنْ يُحْمَلَ عَلَى مَنْ لَا يُفِيقُ
He-asws said: ‘Be soothing towards him during the advice, for his hear is constricted, therefore do not expose yourself for the strife, and be cautious of the arrogant ones, for the knowledge would point upon if he can tolerate to one who does not wake up’.
قُلْتُ فَإِنْ لَمْ أَجِدْ مَنْ يَعْقِلُ السُّؤَالَ عَنْهَا
I said, ‘Supposing I do not find anyone whom can understand the question of it?’
قَالَ فَاغْتَنِمْ جَهْلَهُ عَنِ السُّؤَالِ حَتَّى تَسْلَمَ فِتْنَةَ الْقَوْلِ وَ عَظِيمَ فِتْنَةِ الرَّدِّ وَ اعْلَمْ أَنَّ اللَّهَ لَمْ يَرْفَعِ الْمُتَوَاضِعِينَ بِقَدْرِ تَوَاضُعِهِمْ وَ لَكِنْ رَفَعَهُمْ بِقَدْرِ عَظَمَتِهِ وَ مَجْدِهِ وَ لَمْ يُؤْمِنِ الْخَائِفِينَ بِقَدْرِ خَوْفِهِمْ وَ لَكِنْ آمَنَهُمْ بِقَدْرِ كَرَمِهِ وَ جُودِهِ
He-asws said: ‘Cover his ignorance from the question until you are safe from the strife of the words, and a great strife is the rebuttal, and know that Allah-azwj does not Raise the humble ones in accordance to their humility, but He-azwj Raises them in accordance to His-azwj Magnificence and His-azwj Glory, and the fearful ones do not believe in accordance to their fear, but their belief is in accordance to His-azwj Generosity and His-azwj Benevolence.
وَ لَمْ يُفَرِّحِ الْمَحْزُونِينَ بِقَدْرِ حُزْنِهِمْ وَ لَكِنْ فَرَّحَهُمْ بِقَدْرِ رَأْفَتِهِ وَ رَحْمَتِهِ فَمَا ظَنُّكَ بِالرَّءُوفِ الرَّحِيمِ الَّذِي يَتَوَدَّدُ إِلَى مَنْ يُؤْذِيهِ بِأَوْلِيَائِهِ فَكَيْفَ بِمَنْ يُؤْذَى فِيهِ وَ مَا ظَنُّكَ بِالتَّوَّابِ الرَّحِيمِ الَّذِي يَتُوبُ عَلَى مَنْ يُعَادِيهِ فَكَيْفَ بِمَنْ يَتَرَضَّاهُ وَ يَخْتَارُ عَدَاوَةَ الْخَلْقِ فِيهِ.
And the grieving ones do not become happy in accordance to their grief, but their happiness is in accordance to His-azwj Kindness and His-azwj Mercy. So what are your thoughts with the Most Kind, Most Merciful, Who is Cordial towards the one who hurts His-azwj Guardians-asws? How would it be with the one who hurts him-asws? And what are your thoughts with the Oft-turning, the Merciful, Who Turns (Mercifully) towards the one who opposes Him-azwj? How would it be with one who pleases Him-azwj and chooses the enmity of the people regarding Him-azwj?’
يَا هِشَامُ مَنْ أَحَبَّ الدُّنْيَا ذَهَبَ خَوْفُ الْآخِرَةِ مِنْ قَلْبِهِ وَ مَا أُوتِيَ عَبْدٌ عِلْماً فَازْدَادَ لِلدُّنْيَا حُبّاً إِلَّا ازْدَادَ مِنَ اللَّهِ بُعْداً وَ ازْدَادَ اللَّهُ عَلَيْهِ غَضَباً
O Hisham! One who loves the world, the fear of the Hereafter goes away from his heart; And a servant is not Given knowledge, so the love for the world increases, except it would increase remoteness from Allah-azwj, and Allah-azwj would Increase Wrath upon him.
يَا هِشَامُ إِنَّ الْعَاقِلَ اللَّبِيبَ مَنْ تَرَكَ مَا لَا طَاقَةَ لَهُ بِهِ وَ أَكْثَرُ الصَّوَابِ فِي خِلَافِ الْهَوَى وَ مَنْ طَالَ أَمَلُهُ سَاءَ عَمَلُهُ
O Hisham! The intellectual is the reasonable one, leaving what there is no strength for him, with it; and most of the correct actions is in opposing the desires, and one who prolongs his hopes, worsens his deeds.
يَا هِشَامُ لَوْ رَأَيْتَ مَسِيرَ الْأَجَلِ لَأَلْهَاكَ عَنِ الْأَمَلِ.
O Hisham! If you see the oncoming death, you will be too pre-occupied from having long hopes.
يَا هِشَامُ إِيَّاكَ وَ الطَّمَعَ وَ عَلَيْكَ بِالْيَأْسِ مِمَّا فِي أَيْدِي النَّاسِ وَ أَمِتِ الطَّمَعَ مِنَ الْمَخْلُوقِينَ فَإِنَّ الطَّمَعَ مِفْتَاحُ الذُّلِّ وَ اخْتِلَاسُ الْعَقْلِ وَ إِخْلَاقُ الْمُرُوَّاتِ وَ تَدْنِيسُ الْعِرْضِ وَ الذَّهَابُ بِالْعِلْمِ وَ عَلَيْكَ بِالاعْتِصَامِ بِرَبِّكَ وَ التَّوَكُّلِ عَلَيْهِ وَ جَاهِدْ نَفْسَكَ لِتَرُدَّهَا عَنْ هَوَاهَا فَإِنَّهُ وَاجِبٌ عَلَيْكَ كَجِهَادِ عَدُوِّكَ
O Hisham! Beware of the greed, and upon you is to despair from what is in the hands of the people, and the mother of the greed is from the people, for the greed is a key to the disgrace, and corrupts the intellect, and damages the personality, and dirties the character, and melts the knowledge. And, upon you is to hold fast with your Lord-azwj, and the reliance upon Him-azwj, and fight your own self to return it from its desires, for it is Obligatory upon you like fighting your enemy.
قَالَ هِشَامُ فَأَيُّ الْأَعْدَاءِ أَوْجَبُهُمْ مُجَاهَدَةً
Hisham said, ‘So which of the enemies is more obligatory to fight against?’
قَالَ أَقْرَبُهُمْ إِلَيْكَ وَ أَعْدَاهُمْ لَكَ وَ أَضَرُّهُمْ بِكَ وَ أَعْظَمُهُمْ لَكَ عَدَاوَةً وَ أَخْفَاهُمْ لَكَ شَخْصاً مَعَ دُنُوِّهِ مِنْكَ وَ مَنْ يُحَرِّضُ أَعْدَاءَكَ عَلَيْكَ وَ هُوَ إِبْلِيسُ الْمُوَكَّلُ بِوَسْوَاسِ الْقُلُوبِ
He-asws said: ‘The one closest to you, and one most prepared for you, and the one most harmful to you, and the most determined to you in enmity, and the most hidden person despite being closest to you, and one who incites your enemies against you, and he is Iblees-la, allocated with whispering into the hearts.
فَلَهُ فَلْتَشُدَّ عَدَاوَتَكَ وَ لَا يَكُونَنَّ أَصْبَرَ عَلَى مُجَاهَدَتِكَ لِهَلَكَتِكَ مِنْكَ عَلَى صَبْرِكَ لِمُجَاهَدَتِهِ فَإِنَّهُ أَضْعَفُ مِنْكَ رُكْناً فِي قُوَّتِهِ وَ أَقَلُّ مِنْكَ ضَرَراً فِي كَثْرَةِ شَرِّهِ إِذَا أَنْتَ اعْتَصَمْتَ بِاللَّهِ وَ مَنِ اعْتَصَمَ بِاللَّهِ فَقَدْ هُدِيَ إِلى صِراطٍ مُسْتَقِيمٍ.
For him-la is the severe enmity to you, and do not be patient upon your fight against him-la, for you would be destroyed by him due to your observance of patience to fight against him-la, although he-la is weaker than you in elements in his-la strength, and less than you in harmfulness in most of his-la evil, when you attach firmly with Allah-azwj, and one who attaches firmly with Allah-azwj, then he has been Guided to the Straight Path.
يَا هِشَامُ مَنْ أَكْرَمَهُ اللَّهُ بِثَلَاثٍ فَقَدْ لَطُفَ لَهُ عَقْلٌ يَكْفِيهِ مَئُونَةَ هَوَاهُ وَ عِلْمٌ يَكْفِيهِ مَئُونَةَ جَهْلِهِ وَ غِنًى يَكْفِيهِ مَخَافَةَ الْفَقْرِ
O Hisham! One whom Allah-azwj Honours with three (things), so He-azwj has been Kind to him – Intellect to suffice him against his desires, and knowledge sufficing him against his ignorance, and riches sufficing him against fear of poverty.
يَا هِشَامُ احْذَرْ هَذِهِ الدُّنْيَا وَ احْذَرْ أَهْلَهَا فَإِنَّ النَّاسَ فِيهَا عَلَى أَرْبَعَةِ أَصْنَافٍ رَجُلٌ مُتَرَدٍّ مُعَانِقٌ لِهَوَاهُ وَ مُتَعَلِّمٌ مُتَقَرِّئٌ كُلَّمَا ازْدَادَ عِلْماً ازْدَادَ كِبْراً يَسْتَعْلِنُ بِقِرَاءَتِهِ وَ عِلْمِهِ عَلَى مَنْ هُوَ دُونَهُ
O Hisham! This is the world, and be cautious of its people, for the people in it are upon four types – a man wandering a man embracing his passions, and a learned student; every time he increases his knowledge, his arrogance increases. He notifies, by his recitation and his knowledge, the ones below him.
وَ عَابِدٌ جَاهِلٌ يَسْتَصْغِرُ مَنْ هُوَ دُونَهُ فِي عِبَادَتِهِ يُحِبُّ أَنْ يُعَظَّمَ وَ يُوَقَّرَ وَ ذُو بَصِيرَةٍ عَالِمٌ عَارِفٌ بِطَرِيقِ الْحَقِّ يُحِبُّ الْقِيَامَ بِهِ فَهُوَ عَاجِزٌ أَوْ مَغْلُوبٌ وَ لَا يَقْدِرُ عَلَى الْقِيَامِ بِمَا يَعْرِفُ فَهُوَ مَحْزُونٌ مَغْمُومٌ بِذَلِكَ فَهُوَ أَمْثَلُ أَهْلِ زَمَانِهِ وَ أَوْجَهُهُمْ عَقْلًا.
An ignorant worshipper, belittling those who are below him in his worship. He loves to be magnified and dignified. And an insightful, learned one, understanding the way of the truth. He loves to stand by it, but he is either frustrated or overcome and unable to stand by what he knows. Thus, he is aggrieved, gloomy due to that, and he is a representative of the people of his era and guides them by intellect.
يَا هِشَامُ اعْرِفْ الْعَقْلَ وَ جُنْدَهُ وَ الْجَهْلَ وَ جُنْدَهُ تَكُنْ مِنَ الْمُهْتَدِينَ
O Hisham! Recognise the intellect and its armies, and the ignorance and its armies, you would become from the guided ones!’
قَالَ هِشَامٌ فَقُلْتُ لَا نَعْرِفُ إِلَّا مَا عَرَّفْتَنَا
Hisham said, ‘I said, ‘We do not understand anything except what you-asws have made us understand’.
فَقَالَ ع يَا هِشَامُ إِنَّ اللَّهَ خَلَقَ الْعَقْلَ وَ هُوَ أَوَّلُ خَلْقٍ خَلَقَهُ اللَّهُ مِنَ الرُّوحَانِيِّينَ عَنْ يَمِينِ الْعَرْشِ مِنْ نُورِهِ فَقَالَ لَهُ أَدْبِرْ فَأَدْبَرَ ثُمَّ قَالَ لَهُ أَقْبِلْ فَأَقْبَلَ فَقَالَ اللَّهُ جَلَّ وَ عَزَّ خَلَقْتُكَ خَلْقاً عَظِيماً وَ كَرَّمْتُكَ عَلَى جَمِيعِ خَلْقِي
Abu Abdullah-asws said: ‘O Hisham! Allah-azwj Mighty and Majestic Created the intellect, and it was the first thing Created, from the spiritual (creations), from the right of the Throne, from His-azwj Light. He-azwj Said to it: “Turn around!” So it turned around. Then Said: “Come!” So it came”. Allah-azwj Blessed and Exalted Said: “I-azwj have Created you as a magnificent creation and Honoured you upon the entirety of My-azwj creation’.
ثُمَّ خَلَقَ الْجَهْلَ مِنَ الْبَحْرِ الْأُجَاجِ الظُّلْمَانِيِّ فَقَالَ لَهُ أَدْبِرْ فَأَدْبَرَ ثُمَّ قَالَ لَهُ أَقْبِلْ فَلَمْ يُقْبِلْ فَقَالَ اسْتَكْبَرْتَ فَلَعَنَهُ
He-asws said: ‘Then He-azwj Created the ignorance from the dark wavy ocean. He-azwj Said to it: “Turn around!” So it turned around. Then Said to it: “Come!” But it did not come. He-azwj Said to it: “You are being arrogant?” So He-azwj Cursed it.
ثُمَّ جَعَلَ لِلْعَقْلِ خَمْسَةً وَ سَبْعِينَ جُنْداً فَلَمَّا رَأَى الْجَهْلُ مَا كَرَّمَ اللَّهُ بِهِ الْعَقْلَ وَ مَا أَعْطَاهُ أَضْمَرَ لَهُ الْعَدَاوَةَ وَ قَالَ الْجَهْلُ يَا رَبِّ هَذَا خَلْقٌ مِثْلِي خَلَقْتَهُ وَ كَرَّمْتَهُ وَ قَوَّيْتَهُ وَ أَنَا ضِدُّهُ وَ لَا قُوَّةَ لِي بِهِ أَعْطِنِي مِنَ الْجُنْدِ مِثْلَ مَا أَعْطَيْتَهُ
Then He-azwj Made seventy-five armies for the intellect. When the ignorance saw what Allah-azwj had Honoured the intellect with and what He-azwj had Granted it, (ignorance) harboured the enmity for it. The ignorance said, ‘O Lord-azwj! This is a creation like me. You-azwj Created it, and Honoured it, and Strengthened it, and I am its opposite, and there is not (enough) strength for me in comparison. Therefore, Grant me an army similar to what You-azwj had Granted it’.
فَقَالَ تَبَارَكَ وَ تَعَالَى نَعَمْ فَإِنْ عَصَيْتَنِي بَعْدَ ذَلِكَ أَخْرَجْتُكَ وَ جُنْدَكَ مِنْ جِوَارِي وَ مِنْ رَحْمَتِي
He-azwj Said: “Yes. But, if you were to disobey Me-azwj after that, I-azwj shall Throw you and your army out of My-azwj Mercy’.
فَقَالَ قَدْ رَضِيتُ فَأَعْطَاهُ اللَّهُ خَمْسَةً وَ سَبْعِينَ جُنْداً فَكَانَ مِمَّا أَعْطَى الْعَقْلَ مِنَ الْخَمْسَةِ وَ سَبْعِينَ جُنْداً
It said, ‘I have agreed’. Then He-azwj Granted it seventy-five armies.
الْخَيْرُ وَ هُوَ وَزِيرُ الْعَقْلِ الشَّرُّ وَ هُوَ وَزِيرُ الْجَهْلِ الْإِيمَانُ الْكُفْرُ التَّصْدِيقُ التَّكْذِيبُ الْإِخْلَاصُ النِّفَاقُ الرَّجَاءُ الْقُنُوطُ الْعَدْلُ الْجَوْرُ الرِّضَا السُّخْطُ الشُّكْرُ الْكُفْرَانُ الْيَأْسُ الطَّمَعُ
Thus, from what He-azwj Granted to the intellect, from the seventy-five armies was the goodness, and it is the Vizier of the intellect; the evil, and it is the Vizier of the ignorance; and the Eman, the Kufr (disbelief). The ratification, the belying. The sincerity, the hypocrisy. The wishing, the contentment. The justice, the tyranny. The pleasure, the anger. The gratefulness, the ingratitude. The despair, the greed.
التَّوَكُّلُ الْحِرْصُ الرَّأْفَةُ الْغِلْظَةُ الْعِلْمُ الْجَهْلُ الْعِفَّةُ التَّهَتُّكُ الزُّهْدُ الرَّغْبَةُ الرِّفْقُ الْخُرْقُ الرَّهْبَةُ الْجُرْأَةُ التَّوَاضُعُ الْكِبْرُ التُّؤَدَةُ الْعَجَلَةُ الْحِلْمُ السَّفَهُ الصَّمْتُ الحذر [الْهَذَرُ] الِاسْتِلَامُ الِاسْتِكْبَارُ التَّسْلِيمُ التَّجَبُّرُ
The reliance (upon Allah-azwj), the independence. The clemency, the harshness. The knowledge, the ignorance. The chastity, the shamelessness. The ascetism, the desires. The gentleness, the hardness. The awe, the audacity. The humbleness, the arrogance. The leisureliness, the haste. The forbearance, the recklessness. The silence, the chatter. The submission, the haughtiness. The submission, the compulsion.
الْعَفْوُ الْحِقْدُ الرَّحْمَةُ الْقَسْوَةُ الْيَقِينُ الشَّكُّ الصَّبْرُ الْجَزَعُ الصَّفْحُ الِانْتِقَامُ الْغِنَى الْفَقْرُ التَّفَكُّرُ السَّهْوُ الْحِفْظُ النِّسْيَانُ التَّوَاصُلُ الْقَطِيعَةُ الْقَنَاعَةُ الشَّرَهُ الْمُؤَاسَاةُ الْمَنْعُ
The pardoning, the antagonism. The mercy, the ruthlessness. The certainty, the doubt. The patience, the anxiety. The forgiveness, the revenge. The richness, the poverty. The pondering, the omission. The remembering, the forgetting. The maintenance (of relationships), the cutting off. The contentment, the discontent. The consolation, the commiseration.
الْمَوَدَّةُ الْعَدَاوَةُ الْوَفَاءُ الْغَدْرُ الطَّاعَةُ الْمَعْصِيَةُ الْخُضُوعُ التَّطَاوُلُ السَّلَامَةُ الْبَلَاءُ الْفَهْمُ الْغَبَاوَةُ الْمَعْرِفَةُ الْإِنْكَارُ الْمُدَارَاةُ الْمُكَاشَفَةُ سَلَامَةُ الْغَيْبِ الْمُمَاكَرَةُ الْكِتْمَانُ الْإِفْشَاءُ الْبِرُّ الْعُقُوقُ
The cordiality, the enmity. The loyalty, the treachery. The obedience, the disobedience. The yielding, the insolence. The safety, the affliction. The understanding, the stupidity. The recognition, the denial. The safeguarding of hidden matters, the non-restraint. The concealment, the exposure. The righteousness, the disobedience.
الْحَقِيقَةُ التَّسْوِيفُ الْمَعْرُوفُ الْمُنْكَرُ التَّقِيَّةُ الْإِذَاعَةُ الْإِنْصَافُ الظُّلْمُ النَّفْيُ الْحَسَدُ النَّظَافَةُ الْقَذَرُ الْحَيَاءُ الْقِحَةُ الْقَصْدُ الْإِسْرَافُ الرَّاحَةُ التَّعَبُ السُّهُولَةُ الصُّعُوبَةُ الْعَافِيَةُ الْبَلْوَى الْقَوَامُ الْمُكَاثَرَةُ الْحِكْمَةُ الْهَوَى الْوَقَارُ الْخِفَّةُ
The reality, the stalling. The good, the evil. The dissimulation, the broadcasting. The justice, the injustice. The negation, the envy. The cleanliness, the filthiness. The embarrassment, the impudence. The economising, the extravagance. The rest, the exhaustion. The ease, the difficulty. The health, the affliction. The straightness, the crookedness. The wisdom, the whims. The dignity, the abjectness.
السَّعَادَةُ الشَّقَاءُ التَّوْبَةُ الْإِصْرَارُ الْمَخَافَةُ التَّهَاوُنُ الدُّعَاءُ الِاسْتِنْكَافُ النَّشَاطُ الْكَسَلُ الْفَرَحُ الْحَزَنُ الْأُلْفَةُ الْفُرْقَةُ السَّخَاءُ الْبُخْلُ الْخُشُوعُ الْعُجْبُ صِدْقُ الْحَدِيثِ النَّمِيمَةُ الِاسْتِغْفَارُ الِاغْتِرَارُ الْكِيَاسَةُ الْحُمْقُ
The fortunate, the wickedness. The repentance, the persistence (in sinning). The fear, the complacency. The supplicating, the refraining (from it). The activity, the laziness. The happiness, the grief. The friendliness, the aversion. The generosity, the stinginess. The humbleness, the self-conceitedness. The truthful narration, the gossip. The seeking of forgiveness, the dithering. The courteousness, the foolishness.
يَا هِشَامُ لَا تَجْتَمِعُ هَذِهِ الْخِصَالُ إِلَّا لِنَبِيٍّ أَوْ وَصِيِّ نَبِيٍّ أَوْ مُؤْمِنٍ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ وَ أَمَّا سَائِرُ ذَلِكَ مِنَ الْمُؤْمِنِينَ فَإِنَّ أَحَدَهُمْ لَا يَخْلُو مِنْ أَنْ يَكُونَ فِيهِ بَعْضُ هَذِهِ الْجُنُودِ مِنَ أَجْنَادِ الْعَقْلِ حَتَّى يَسْتَكْمِلَ الْعَقْلُ وَ يَتَخَلَّصَ مِنْ جُنُودِ الْجَهْلِ
O Hisham! There characteristics will not be gathered except for a Prophet-as of a successor-as of a Prophet-as, or a Momin whose heart Allah-azwj has Tested for the Eman. And as for the rest of that from the Momineen, so one of them would not be empty from there happening to be in him some of these armies from the armies of the intellect, until he perfects the intellect, and finishes off from the armies of the ignorance.
فَعِنْدَ ذَلِكَ يَكُونُ فِي الدَّرَجَةِ الْعُلْيَا مَعَ الْأَنْبِيَاءِ وَ الْأَوْصِيَاءِ ع وَفَّقَنَا اللَّهُ وَ إِيَّاكُمْ لِطَاعَتِهِ.
Thus, during that, he would happen to be in the lofty levels along with the Prophets-as and the successors-as, and may Allah-azwj Harmonise us and you all to His-azwj obedience’.[100]
30 الدُّرَّةُ الْبَاهِرَةُ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْعَاقِلُ مَنْ رَفَضَ الْبَاطِلَ.
Al-Durr Al-Baahira – Amir Al-Momineen-asws said: ‘The intellectual is one who rejects the falsehood’.[101]
31 دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ الصَّادِقُ ع كَثْرَةُ النَّظَرِ فِي الْعِلْمِ يَفْتَحُ الْعَقْلَ.
‘Da’waat’ of Al-Rawandy – Al-Sadiq-asws said: ‘Frequent looking into the knowledge, opens the intellect’.[102]
32- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِسَانُ الْعَاقِلِ وَرَاءَ قَلْبِهِ وَ قَلْبُ الْأَحْمَقِ وَرَاءَ لِسَانِهِ.
Nahj Al-Balagah – Amir Al-Momineen-asws said: ‘The tongue of the intellectual is behind his heart, and the heart of the idiot is behind his tongue’.[103]
33- وَ قَالَ ع إِذَا تَمَّ الْعَقْلُ نَقَصَ الْكَلَامُ.
And he-asws said: ‘When the intellect is complete, the speech is cut short’.[104]
34- وَ قَالَ ع لَا يُرَى الْجَاهِلُ إِلَّا مُفْرِطاً أَوْ مُفَرِّطاً.
And he-asws said: ‘The ignorant cannot be seen except as an exaggerator or an extravagant’.[105]
35- نهج، نهج البلاغة قِيلَ لَهُ ع صِفْ لَنَا الْعَاقِلَ فَقَالَ هُوَ الَّذِي يَضَعُ الشَّيْءَ مَوَاضِعَهُ قِيلَ لَهُ فَصِفْ لَنَا الْجَاهِلَ قَالَ قَدْ فَعَلْتُ.
‘Nahj Al-Balagah’ – It was said to him-asws, ‘Describe the intellectual to us’. He-asws said: ‘He is the one who place the thing in its (proper) place’. It was said to him-asws, ‘Describe the ignorant to us’. He-asws said: ‘I have done so already’.[106]
36- نهج، نهج البلاغة قَالَ ع كفاف [كَفَاكَ] مِنْ عَقْلِكَ مَا أَوْضَحَ لَكَ سَبِيلَ غَيِّكَ مِنْ رُشْدِكَ.
‘Nahj Al-Balagah’ – ‘Extract from your intellect what clarifies for you the way of the straying from the guidance’.[107]
37- وَ قَالَ ع فِي وَصِيَّتِهِ لِلْحَسَنِ ع وَ الْعَقْلُ حِفْظُ التَّجَارِبِ وَ خَيْرُ مَا جَرَّبْتَ مَا وَعَظَكَ.
And he-asws said in a bequest to Al-Hassan-asws: ‘And the intellect preserves the experiences, and the best of what is experienced, is what is advised to you’.[108]
38 كَنْزُ الْكَرَاجُكِيِّ، قَالَ رَسُولُ اللَّهِ ص إِنَّ الْعَاقِلَ مَنْ أَطَاعَ اللَّهَ وَ إِنْ كَانَ ذَمِيمَ الْمَنْظَرِ حَقِيرَ الْخَطَرِ وَ إِنَّ الْجَاهِلَ مَنْ عَصَى اللَّهَ وَ إِنْ كَانَ جَمِيلَ الْمَنْظَرِ عَظِيمَ الْخَطَرِ أَفْضَلُ النَّاسِ أَعْقَلُ النَّاسِ.
(The book) Kunz of Al-Karajaky – ‘Rasool-Allah-saww said: ‘The intellectual is one who obeys Allah-azwj, and even if he was obnoxious to look at, or less important, and the ignorant is one who disobeys Allah-azwj, and even if he was good looking, of great importance. The most superior of the people is the most intellectual of the people’.[109]
39- وَ رُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ: الْعَقْلُ وِلَادَةٌ وَ الْعِلْمُ إِفَادَةٌ وَ مُجَالَسَةُ الْعُلَمَاءِ زِيَادَةٌ.
It is reported from Amir Al-Momineen-asws having said: ‘The intellect is born, and the knowledge is received, and gathering of the scholars increases (knowledge)’.[110]
40- وَ قَالَ ع مَنْ صَحِبَ جَاهِلًا نَقَصَ مِنْ عَقْلِهِ.
And he-asws said: ‘One who accompanies an ignorant, would have a reduction from his intellect’.[111]
41- وَ قَالَ ع التَّثَبُّتُ رَأْسُ الْعَقْلِ وَ الْحِدَّةُ رَأْسُ الْحُمْقِ.
And he-asws said: ‘The confirmation is the head of the intellect, and the anger is the head of the stupidity’.[112]
42- وَ قَالَ ع غَضَبُ الْجَاهِلِ فِي قَوْلِهِ وَ غَضَبُ الْعَاقِلِ فِي فِعْلِهِ.
And he-asws said: ‘The anger of the ignorant is in his words, and anger of the intellectual is in his deeds’.[113]
43- وَ قَالَ ع الْعُقُولُ مَوَاهِبُ وَ الْآدَابُ مَكَاسِبُ.
And he-asws said: ‘The intellect is gifted and the education is attained’.[114]
44- وَ قَالَ ع فَسَادُ الْأَخْلَاقِ مُعَاشَرَةُ السُّفَهَاءِ وَ صَلَاحُ الْأَخْلَاقِ مُعَاشَرَةُ الْعُقَلَاءِ.
And he-asws said: ‘Spoilt manners is of group of foolish ones, and righteous manners are of group of intellectuals’.[115]
45- وَ قَالَ ع الْعَاقِلُ مَنْ وَعَظَتْهُ التَّجَارِبُ.
And he-asws said: ‘The intellectual is one who preaches his experiences’.[116]
46- وَ قَالَ ع رَسُولُكَ تَرْجُمَانُ عَقْلِكَ.
And he-asws said: ‘Your messenger is an interpreter of your intellect’.[117]
47- وَ قَالَ ع مَنْ تَرَكَ الِاسْتِمَاعَ عَنْ ذَوِي الْعُقُولِ مَاتَ عَقْلُهُ.
And he-asws said: ‘One who leaves listening to the ones with intellect, his intellect would die’.[118]
48- وَ قَالَ ع مَنْ جَانَبَ هَوَاهُ صَحَّ عَقْلُهُ.
And he-asws said: ‘One who keeps aloof of his desires, would correct his intellect’.[119]
49- وَ قَالَ ع مَنْ أُعْجِبَ بِرَأْيِهِ ضَلَّ وَ مَنِ اسْتَغْنَى بِعَقْلِهِ زَلَّ وَ مَنْ تَكَبَّرَ عَلَى النَّاسِ ذَلَّ.
And he-asws said: ‘One who is impressed by his own intellect would stray, and one who is needless by his intellect would err, and one who is arrogant upon the people is delusional’.[120]
50- وَ قَالَ ع إِعْجَابُ الْمَرْءِ بِنَفْسِهِ دَلِيلٌ عَلَى ضَعْفِ عَقْلِهِ.
And he-asws said: ‘Wonderment of the person with himself evidences upon the weakness of his intellect’.[121]
51- وَ قَالَ ع عَجَباً لِلْعَاقِلِ كَيْفَ يَنْظُرُ إِلَى شَهْوَةٍ يُعْقِبُهُ النَّظَرُ إِلَيْهَا حَسْرَةً.
And he-asws said: ‘I-asws wonder at the intellectual, how he looks towards a desire, pursuing his glance towards it in regret’.[122]
52- وَ قَالَ: هِمَّةُ الْعَقْلِ تَرْكُ الذُّنُوبِ وَ إِصْلَاحُ الْعُيُوبِ.
And he-asws said: ‘The endeavour of the intellect is to leave the sins and correct the faults’.[123]
CHAPTER 5 – THE MISCELLANEOUS
1- مع، معاني الأخبار ن، عيون أخبار الرضا عليه السلام أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنْ عُبَيْدِ بْنِ هِلَالٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ع يَقُولُ إِنِّي أُحِبُّ أَنْ يَكُونَ الْمُؤْمِنُ مُحَدَّثاً قَالَ قُلْتُ وَ أَيُّ شَيْءٍ الْمُحَدَّثُ قَالَ الْمُفَهَّمُ.
My father, from Sa’ad, from Ibn Yazeed, from Ubeyd Bin Hilal who said,
‘I heard Abu Al-Hassan Al-Reza-asws saying: ‘I-asws would love it if the Momin becomes a Muhadditha (narrator of Hadeeth)’. He (the narrator) said, ‘I said, ‘And which thing is the Muhaddith?’ He-asws said: ‘An understanding one’.[124]
2- ع، علل الشرائع أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ ابْنِ يَزِيدَ عَنِ الْبَزَنْطِيِّ عَنْ ثَعْلَبَةَ عَنْ مُعَمَّرٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ع مَا بَالُ النَّاسِ يَعْقِلُونَ وَ لَا يَعْلَمُونَ
My father, from Muhammad Al Attar, from Ibn Yazeed, from Al Bazanty, from Sa’alba, from Mo’mar who said,
‘I said to Abu Ja’far-asws, ‘What is the matter, the people are saying what they do not know?’
قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى حِينَ خَلَقَ آدَمَ جَعَلَ أَجَلَهُ بَيْنَ عَيْنَيْهِ وَ أَمَلَهُ خَلْفَ ظَهْرِهِ فَلَمَّا أَصَابَ الْخَطِيئَةَ جَعَلَ أَمَلَهُ بَيْنَ عَيْنَيْهِ وَ أَجَلَهُ خَلْفَ ظَهْرِهِ فَمِنْ ثَمَّ يَعْقِلُونَ وَ لَا يَعْلَمُونَ.
He-asws said: ‘Allah-azwj Blessed and Exalted, when He-azwj Created Adam-as, Made his-as term (of lifespan) to be between his eyes, and his-as hopes behind his-as back. So when he-as made the mistake, He-azwj Made his hopes to be between his-as eyes, and his-as term to be behind his-as back. Thus, from then onwards, they (people) are saying what they are not knowing’.[125]
أبواب العلم و آدابه و أنواعه و أحكامه
CHAPTERS OF THE KNOWLEDGE, AND ITS ETHICS, AND TYPES OF ITS RULINGS
SECTION TWO
باب 1 فرض العلم و وجوب طلبه و الحث عليه و ثواب العالم و المتعلم
CHAPTER 1 – OBLIGATION OF (ACQUIRING) THE KNOWLEDGE, AND THE OBLIGATION OF SEEKING IT, AND THE URGING UPON IT, AND THE REWARDS OF THE TEACHER AND THE STUDENT
الآيات البقرة وَ زادَهُ بَسْطَةً فِي الْعِلْمِ
The Verses – (Surah) Al-Baqarah: and has Increased him abundantly in knowledge and physique [2:247].
الأعراف كَذلِكَ نُفَصِّلُ الْآياتِ لِقَوْمٍ يَعْلَمُونَ و قال تعالى وَ لكِنَّ أَكْثَرَ النَّاسِ لا يَعْلَمُونَ
(Surah Al-A’raaf): Like that We Detail the Signs for a people who know’ [7:32]. And the Exalted Said: but most of the people, they are not knowing [7:187].
التوبة وَ نُفَصِّلُ الْآياتِ لِقَوْمٍ يَعْلَمُونَ و قال طَبَعَ اللَّهُ عَلى قُلُوبِهِمْ فَهُمْ لا يَعْلَمُونَ و قال الْأَعْرابُ أَشَدُّ كُفْراً وَ نِفاقاً وَ أَجْدَرُ أَلَّا يَعْلَمُوا حُدُودَ ما أَنْزَلَ اللَّهُ عَلى رَسُولِهِ
(Surah) Tawba: and We Clarify the Signs for a people who know [9:11]. And Said: and Allah Sealed upon their hearts, so they don’t know [9:93]. The Bedouins are more intense in Kufr and hypocrisy and more likely not to know the Limits of what Allah Revealed unto His Rasool [9:97].
و قال تعالى فَلَوْ لا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَ لِيُنْذِرُوا قَوْمَهُمْ إِذا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ و قال صَرَفَ اللَّهُ قُلُوبَهُمْ بِأَنَّهُمْ قَوْمٌ لا يَفْقَهُونَ
And the Exalted Said: so why don’t a group of them from every sect from them go forth to obtain understanding in the Religion and let them warn their people when they return to them, perhaps they would be cautious [9:122]. And Said: Allah has Turned away their hearts because they are a people not pondering [9:127].
يونس يُفَصِّلُ الْآياتِ لِقَوْمٍ يَعْلَمُونَ
(Surah) Yunus-as: He Details the Signs for a people who know [10:5].
يوسف نَرْفَعُ دَرَجاتٍ مَنْ نَشاءُ وَ فَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ
(Surah) Yusuf-as: We Raise the levels of the one We so Desire, and above everyone with knowledge is a more knowledgeable one [12:76].
الرعد أَ فَمَنْ يَعْلَمُ أَنَّما أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمى إِنَّما يَتَذَكَّرُ أُولُوا الْأَلْبابِ
(Surah) Al Ra’ad: Is the one who knows that what has been Revealed unto you from your Lord is the Truth like the one who is blind? But rather, the ones with the understanding will be mindful [13:19].
طه وَ قُلْ رَبِّ زِدْنِي عِلْماً
(Surah) Ta Ha: and say: ‘Lord! Increase me in knowledge!’ [20:114].
الأنبياء وَ لُوطاً آتَيْناهُ حُكْماً وَ عِلْماً
(Surah) Al Anbiya: And (as for) Lut, We Gave him Wisdom and Knowledge [21:74]. and to both We Gave Wisdom and Knowledge [21:79].
الحج وَ لِيَعْلَمَ الَّذِينَ أُوتُوا الْعِلْمَ أَنَّهُ الْحَقُّ مِنْ رَبِّكَ فَيُؤْمِنُوا بِهِ فَتُخْبِتَ لَهُ قُلُوبُهُمْ
(Surah) Al Hajj: And so that those Given the knowledge would know that it is the Truth from your Lord, and they are believing in it, and their hearts would be humbly submissive to it [22:54].
النمل وَ لَقَدْ آتَيْنا داوُدَ وَ سُلَيْمانَ عِلْماً وَ قالا الْحَمْدُ لِلَّهِ الَّذِي فَضَّلَنا عَلى كَثِيرٍ مِنْ عِبادِهِ الْمُؤْمِنِينَ و قال تعالى إِنَّ فِي ذلِكَ لَآيَةً لِقَوْمٍ يَعْلَمُونَ و قال سبحانه بَلْ أَكْثَرُهُمْ لا يَعْلَمُونَ
(Surah) Al Naml: And We had Given knowledge to Dawood and Suleyman, and they both said: ‘The Praise is for Allah Who Preferred us over many of His Momineen servants’ [27:15]. And the Exalted Said: Surely, in that there is a Sign for a people who know [27:52]. And the Glorious Said: But, most of them do not know [27:61].
القصص وَ لَمَّا بَلَغَ أَشُدَّهُ وَ اسْتَوى آتَيْناهُ حُكْماً وَ عِلْماً و قال تعالى وَ قالَ الَّذِينَ أُوتُوا الْعِلْمَ وَيْلَكُمْ ثَوابُ اللَّهِ خَيْرٌ لِمَنْ آمَنَ وَ عَمِلَ صالِحاً
(Surah) Al Qasas: And when he attained his maturity and became full grown, We Gave him wisdom and knowledge [8:14]. And the Exalted Said: And those Given the knowledge said, ‘Woe be unto you all! The Reward of Allah is better for one who does righteous deeds [28:80].
العنكبوت وَ ما يَعْقِلُها إِلَّا الْعالِمُونَ و قال تعالى بَلْ هُوَ آياتٌ بَيِّناتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ
(Surah) Al Ankabout: and none understand these except for the learned ones [29:43]. And the Exalted Said: But these are clear Verses in the chests of those Granted the Knowledge, and none deny Our Signs except for the unjust [29:49].
الروم إِنَّ فِي ذلِكَ لَآياتٍ لِلْعالِمِينَ و قال سبحانه وَ قالَ الَّذِينَ أُوتُوا الْعِلْمَ وَ الْإِيمانَ لَقَدْ لَبِثْتُمْ فِي كِتابِ اللَّهِ إِلى يَوْمِ الْبَعْثِ فَهذا يَوْمُ الْبَعْثِ وَ لكِنَّكُمْ كُنْتُمْ لا تَعْلَمُونَ و قال تعالى كَذلِكَ يَطْبَعُ اللَّهُ عَلى قُلُوبِ الَّذِينَ لا يَعْلَمُونَ
(Surah) Al Room: Surely there are Signs in that for the learned [30:22]. And those Given the Knowledge and the Eman would say: ‘You have tarried up to the Day of the Resurrection, as per the Book of Allah. So this is the Day of Resurrection, but you were not knowing’ [30:56]. Like that, Allah Seals upon the hearts of those who do not know [30:59].
سبأ 6 وَ يَرَى الَّذِينَ أُوتُوا الْعِلْمَ الَّذِي أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ هُوَ الْحَقَ
(Surah) Saba: And those Given the Knowledge do see that which is Revealed unto you from your Lord, as being the Truth [34:6].
الزمر قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَ الَّذِينَ لا يَعْلَمُونَ إِنَّما يَتَذَكَّرُ أُولُوا الْأَلْبابِ
(Surah) Al Zumar: Say: ‘Are they equal, those who do not know and those do know?’ But rather, the ones of the understanding will heed [39:9].
الفتح بَلْ كانُوا لا يَفْقَهُونَ إِلَّا قَلِيلًا
(Surah) Al Fatah: But they were not understanding except a little [48:15].
الرحمن عَلَّمَ الْقُرْآنَ خَلَقَ الْإِنْسانَ عَلَّمَهُ الْبَيانَ
(Surah) Al Rahman: Taught the Quran [55:2] Created the human being [55:3] Taught him the clarification [55:4].
المجادلة يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَ الَّذِينَ أُوتُوا الْعِلْمَ دَرَجاتٍ
Allah will Exalt those of you who believe, and those who are given knowledge, in ranks [58:11].
الحشر ذلِكَ بِأَنَّهُمْ قَوْمٌ لا يَفْقَهُونَ
(Surah) AL Hashr: That is because they are a people not understanding [59:13].
المنافقين وَ لكِنَّ الْمُنافِقِينَ لا يَفْقَهُونَ و قال تعالى وَ لكِنَّ الْمُنافِقِينَ لا يَعْلَمُونَ
(Surah) Al Munafiqeen: but the hypocrites do not understand [63:7]. And the Exalted Said: but the hypocrites do not know [63:8].
العلق وَ رَبُّكَ الْأَكْرَمُ الَّذِي عَلَّمَ بِالْقَلَمِ عَلَّمَ الْإِنْسانَ ما لَمْ يَعْلَمْ.
(Surah) Al Alaq: Read, by your Lord, the most Benevolent [96:3] Who Taught by the Pen [96:4] Taught the human being what he did not know [96:5].
1- لي، الأمالي للصدوق السِّنَانِيُّ عَنِ الْأَسَدِيِّ عَنِ النَّخَعِيِّ عَنِ النَّوْفَلِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنِ الصَّادِقِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: أَعْلَمُ النَّاسِ مَنْ جَمَعَ عِلْمَ النَّاسِ إِلَى عِلْمِهِ وَ أَكْثَرُ النَّاسِ قِيمَةً أَكْثَرُهُمْ عِلْماً وَ أَقَلُّ النَّاسِ قِيمَةً أَقَلُّهُمْ عِلْماً.
‘Al Amaali’ of Al Sadouq – Al Sinany, from Al Asady, from Al Nakhaie, from Al Nowfaly, from Muhammad Bin Sinan, from Al Mufazzal,
‘From Al-Sadiq-asws: ‘Rasool-Allah-saww said: ‘The most knowledgeable of the people is one who gathers the knowledges of the people and adds to his own knowledge, and the most valuable of the people is the one with the most knowledge, and the least valuable of the people is the least knowledgeable of them’’.[126]
2- لي، الأمالي للصدوق الْمُكَتِّبُ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْقَدَّاحِ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ سَلَكَ طَرِيقاً يَطْلُبُ فِيهِ عِلْماً سَلَكَ اللَّهُ بِهِ طَرِيقاً إِلَى الْجَنَّةِ وَ إِنَّ الْمَلَائِكَةَ لَتَضَعُ أَجْنِحَتَهَا لِطَالِبِ الْعِلْمِ رِضًا بِهِ وَ إِنَّهُ لَيَسْتَغْفِرُ لِطَالِبِ الْعِلْمِ مَنْ فِي السَّمَاءِ وَ مَنْ فِي الْأَرْضِ حَتَّى الْحُوتُ فِي الْبَحْرِ
‘Al Amaali’ of Al Sadouq – Al Maktab, from Ali, from his father, from Al Qadah,
‘From Al-Sadiq-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who travels a road seeking knowledge in it, Allah-azwj would Travel with him on a road to the Paradise; and the Angels lower their wings to the seeker of the knowledge being pleased with him, and they seek Forgiveness for the seeker of the knowledge, ones in the sky and ones in the earth, to the extent of the fishes in the sea.
وَ فَضْلُ الْعَالِمِ عَلَى الْعَابِدِ كَفَضْلِ الْقَمَرِ عَلَى سَائِرِ النُّجُومِ لَيْلَةَ الْبَدْرِ وَ إِنَّ الْعُلَمَاءَ وَرَثَةُ الْأَنْبِيَاءِ إِنَّ الْأَنْبِيَاءَ لَمْ يُوَرِّثُوا دِينَاراً وَ لَا دِرْهَماً وَ لَكِنْ وَرَّثُوا الْعِلْمَ فَمَنْ أَخَذَ مِنْهُ أَخَذَ بِحَظٍّ وَافِرٍ.
And a merit of the knowledgeable ones over the servants is like a merit of the moon over the rest of the stars on a night of the full moon; and the knowledgeable ones-asws are the inheritors of the Prophets-as. The Prophets-as neither inherit the Dinars nor the Dirhams, but they inherit the knowledge, so one who takes from it, would have taken a great share’.[127]
3- لي، الأمالي للصدوق فِي خُطْبَةٍ خَطَبَهَا أَمِيرُ الْمُؤْمِنِينَ ع بَعْدَ فَوْتِ النَّبِيِّ ص وَ لَا كَنْزَ أَنْفَعُ مِنَ الْعِلْمِ.
‘Al Amaali’ of Al Sadouq – In a sermon preached by Amir Al-Momineen-asws after the passing away of the Prophet-saww: ‘And there is no treasure more beneficial than the knowledge’.[128]
4- لي، الأمالي للصدوق ن، عيون أخبار الرضا عليه السلام فِي كَلِمَاتِ أَمِيرِ الْمُؤْمِنِينَ ع بِرِوَايَةِ عَبْدِ الْعَظِيمِ الْحَسَنِيِ قِيمَةُ كُلِّ امْرِئٍ مَا يُحْسِنُهُ.
‘Al Amaaali’ of Al Sadouq – In the speeches of Amir Al-Momineen-asws as reported by Abdul Azeem Al-Husna: ‘The value of every person is what improvement he does’.[129]
5- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ الشَّيْبَانِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ إِبْرَاهِيمَ الْعَلَوِيِّ عَنْ أَبِيهِ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ الرَّازِيِ عَنْ أَبِي جَعْفَرٍ الثَّانِي عَنْ آبَائِهِ عَنْ عَلِيٍ ع قَالَ: قُلْتُ أَرْبَعاً أَنْزَلَ اللَّهُ تَعَالَى تَصْدِيقِي بِهَا فِي كِتَابِهِ قُلْتُ الْمَرْءُ مَخْبُوءٌ تَحْتَ لِسَانِهِ فَإِذَا تَكَلَّمَ ظَهَرَ فَأَنْزَلَ اللَّهُ تَعَالَى وَ لَتَعْرِفَنَّهُمْ فِي لَحْنِ الْقَوْلِ
A group, from Al Mufazzal Al Shaybani, from Ubeydullah Bin Al Hassan Bin Ibrahim Al Alawy, from his father, from Abdul Azeem Al Husna Al Razy,
‘From Abu Ja’far-asws the second, from his-asws forefathers, from Ali-asws having said: ‘There are four things which I-asws said which Allah-azwj Revealed in His-azwj Book in confirmation of it – I-asws said, ‘The person is hidden behind his tongue, so when he speaks, he appears, and Allah-azwj the Exalted Revealed: and you can (already) recognise them by their tone of speech [47:30].
قُلْتُ فَمَنْ جَهِلَ شَيْئاً عَادَاهُ فَأَنْزَلَ اللَّهِ بَلْ كَذَّبُوا بِما لَمْ يُحِيطُوا بِعِلْمِهِ
I-asws said: ‘When someone is ignorant of something, he is inimical towards it’, so Allah-azwj Revealed: But, they are belying what they have no comprehension of its Knowledge [10:39].
وَ قُلْتُ قَدْرُ أَوْ قِيمَةُ كُلِّ امْرِئٍ مَا يُحْسِنُ- فَأَنْزَلَ اللَّهُ فِي قِصَّةِ طَالُوتَ إِنَّ اللَّهَ اصْطَفاهُ عَلَيْكُمْ وَ زادَهُ بَسْطَةً فِي الْعِلْمِ وَ الْجِسْمِ
And I-asws said: ‘The worth or value of every person is what he improves’, so Allah-azwj Revealed in a lengthy story: He said: ‘Allah has Chosen him over you, and has Increased him abundantly in knowledge and physique [2:247].
وَ قُلْتُ الْقَتْلُ يُقِلُّ الْقَتْلَ فَأَنْزَلَ اللَّهُ وَ لَكُمْ فِي الْقِصاصِ حَياةٌ يا أُولِي الْأَلْبابِ.
And I-asws said: ‘The killing diminishes the killing’, so Allah-azwj Revealed: And for you, in the retaliation, there is life, O ones of understanding [2:179]’.[130]
6- ما، الأمالي للشيخ الطوسي مُحَمَّدُ بْنُ الْعَبَّاسِ النَّحْوِيُّ عَنْ عَبْدِ اللَّهِ بْنِ الْفَرَجِ عَنْ سَعِيدِ بْنِ الْأَوْسِ الْأَنْصَارِيِّ قَالَ سَمِعْتُ الْخَلِيلَ بْنَ أَحْمَدَ يَقُولُ أَحَثُّ كَلِمَةٍ عَلَى طَلَبِ عِلْمٍ قَوْلُ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَدْرُ كُلِّ امْرِئٍ مَا يُحْسِنُ.
‘Al Amaali’ of the sheykh Al Tusi – Muhammad Bin Al Abbas Al Nahwy, from Abdullah Bin Al Faraj, from Saeed Bin Al Aws Al Ansary who said,
‘I heard Al-Khaleel Bin Ahmad saying, ‘I urge a word upon the seeking of knowledge, the words of Ali-asws Bin Abu Talib-asws: ‘The worth of every person is what he improves’’.[131]
7- لي، الأمالي للصدوق أَبِي عَنْ سَعِيدٍ عَنِ الْيَقْطِينِيِّ عَنْ يُوسُفَ بْنِ عَبْدِ الرَّحْمَنِ عَنِ الْحَسَنِ بْنِ زِيَادٍ الْعَطَّارِ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع تَعَلَّمُوا الْعِلْمَ فَإِنَّ تَعَلُّمَهُ حَسَنَةٌ وَ مُدَارَسَتَهُ تَسْبِيحٌ وَ الْبَحْثَ عَنْهُ جِهَادٌ وَ تَعْلِيمَهُ لِمَنْ لَا يَعْلَمُهُ صَدَقَةٌ وَ هُوَ أَنِيسٌ فِي الْوَحْشَةِ وَ صَاحِبٌ فِي الْوَحْدَةِ وَ سِلَاحٌ عَلَى الْأَعْدَاءِ وَ زَيْنُ الْأَخِلَّاءِ
‘Al Amaali’ of Al Sadouq – My father, from Saeed, from Al Yaqteeny, from Yusuf Bin Abdul Rahman, from Al Hassan Bin Ziyad Al Attar, from Ibn Tareyf, from Ibn Nabata who said,
‘Amir Al-Momineen Ali-asws Bin Abu Talib-asws said: ‘Learn the knowledge, for learning it is a good deed, and its teaching it is Tasbeeh (Praising Allah-azwj), and the discussing about it is Jihad, and teaching it to one who does not know it is (an act of) charity; and it is a comfort in the loneliness, and a companion in solitude, and a weapon against the enemies, and (is from the) best of spending.
يَرْفَعُ اللَّهُ بِهِ أَقْوَاماً يَجْعَلُهُمْ فِي الْخَيْرِ أَئِمَّةً يُقْتَدَى بِهِمْ تُرْمَقُ أَعْمَالُهُمْ وَ تُقْتَبَسُ آثَارُهُمْ- تَرْغَبُ الْمَلَائِكَةُ فِي خُلَّتِهِمْ يَمْسَحُونَهُمْ بِأَجْنِحَتِهِمْ فِي صَلَاتِهِمْ لِأَنَّ الْعِلْمَ حَيَاةُ الْقُلُوبِ وَ نُورُ الْأَبْصَارِ مِنَ الْعَمَى وَ قُوَّةُ الْأَبْدَانِ مِنَ الضَّعْفِ
Allah-azwj will Raise people by making them to be among the best of the Imams-asws being guided by them-asws. It enhances their deeds, and quotes their effects, the Angels wish to be alone with them, touching them with their wings during their Salat, because the knowledge is life of the hearts, and light of the eyes from the blindness, and strength of the bodies from the weakness.
وَ يُنْزِلُ اللَّهُ حَامِلَهُ مَنَازِلَ الْأَبْرَارِ وَ يَمْنَحُهُ مُجَالَسَةَ الْأَخْيَارِ فِي الدُّنْيَا وَ الْآخِرَةِ بِالْعِلْمِ يُطَاعُ اللَّهُ وَ يُعْبَدُ وَ بِالْعِلْمِ يُعْرَفُ اللَّهُ وَ يُوَحَّدُ وَ بِالْعِلْمِ تُوصَلُ الْأَرْحَامُ وَ بِهِ يُعْرَفُ الْحَلَالُ وَ الْحَرَامُ وَ الْعِلْمُ إِمَامُ الْعَقْلِ وَ الْعَقْلُ تَابِعُهُ يُلْهِمُهُ اللَّهُ السُّعَدَاءَ وَ يَحْرِمُهُ الْأَشْقِيَاءَ.
And Allah-azwj would Make its bearer to the levels of the righteous, and Award him the gathering of the good in the world and the Hereafter. By the knowledge, Allah-azwj is obeyed and worshipped, and by the knowledge Allah-azwj recognised and understood to be One, and by the knowledge the relationships are maintained, and by it the Permissibles and the Prohibitions are recognised. And the knowledge is a leader of the intellect, and the intellect is its follower. Allah-azwj Inspires the fortunate, and Deprives the wretched’.[132]
8- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْيَقْطِينِيِّ عَنْ جَمَاعَةٍ مِنْ أَصْحَابِهِ رَفَعُوهُ إِلَى أَمِيرِ الْمُؤْمِنِينَع قَالَ قَالَ رَسُولُ اللَّهِ ص تَعَلَّمُوا الْعِلْمَ الْخَبَرَ.
‘Al Khisaal’ – My father, from Sa’ad, from Al Yaqteeny, from a group of our companions,
‘Raising it to Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww said: ‘Learn the knowledge’. The Hadeeth. Indeed! Regarding it is a station in the Presence of Allah-azwj for its people (intellectuals), give it to its deserving ones’’.[133]
9- ل، الخصال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَيْمُونٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص فَضْلُ الْعِلْمِ أَحَبُّ إِلَى اللَّهِ مِنْ فَضْلِ الْعِبَادَةِ وَ أَفْضَلُ دِينِكُمُ الْوَرَعُ.
My father, from Ali, from his father, from Ibn Maymoun,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefather-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘Extra knowledge is more Beloved to Allah-azwj than the extra worship, and the most superior of your Religion is the devoutness (piety)’’.[134]
10- ل، الخصال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ عِيسَى عَنْ عَلِيٍ عَنْ أَخِيهِ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع عَنْ أَعْلَمِ النَّاسِ قَالَ مَنْ جَمَعَ عِلْمَ النَّاسِ إِلَى عِلْمِهِ.
My father, from Ahmad Bin Idrees, from Al Ash’ary, from Ibn Isa, from Ali, from his brother, from his father,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws was asked about the most knowledgeable of the people, he-asws said: ‘One who gathers the knowledges of the people to (add) to his own knowledge’.[135]
11- ل، الخصال الْخَلِيلُ بْنُ أَحْمَدَ عَنِ ابْنِ مَنِيعٍ عَنْ هَارُونَ بْنِ عَبْدِ اللَّهِ عَنْ سُلَيْمَانَ بْنِ عَبْدِ الرَّحْمَنِ الدِّمَشْقِيِّ عَنْ خَالِدِ بْنِ أَبِي خَالِدٍ الْأَرْزَقِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ وَ أَظُنُّهُ ابْنَ أَبِي لَيْلَى عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: أَفْضَلُ الْعِبَادَةِ الْفِقْهُ وَ أَفْضَلُ الدِّينِ الْوَرَعُ.
‘Al Khisaal’ – Al Khaleel Bin Ahmad, from Ibn Mani’e, from Haroun Bin Abdullah, from Suleyman Bin Abdul Rahman Al Damashqy, from Khalid Bin Abu Khalid Al Arzaq, from Muhammad Bin Abdul Rahman – and I think it was Abu Layli – from Nafau, from Ibn Umar,
‘From Rasool-Allah-saww having said: ‘The most superior of the worship is the pondering, and the most superior of the Religion is the devoutness (piety)’.[136]
12- ل، الخصال ابْنُ الْمُغِيرَةِ بِإِسْنَادِهِ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا خَيْرَ فِي الْعَيْشِ إِلَّا لِرَجُلَيْنِ عَالِمٍ مُطَاعٍ أَوْ مُسْتَمِعٍ وَاعٍ.
‘Al Khisaal’ – Ibn Al Mugheira, by his chain from Al Sakuny,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefather-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘There is no good in the life except for two (types of) men: ‘An scholar obedient (to Allah-azwj), or a keen listener retaining (what he hears)’’.[137]
13 نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص قَالَ: لَا خَيْرَ فِي الْعَيْشِ إِلَّا لِمُسْتَمِعٍ وَاعٍ أَوْ عَالِمٍ نَاطِقٍ.
(The book) Nawadir of Al Rawandy, by his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws, from the Prophet-saww having said: ‘There is no good in the life except the keen listener who retains, or a speaking scholar’’.[138]
14- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعٌ يَلْزَمْنَ كُلَّ ذِي حِجًى وَ عَقْلٍ مِنْ أُمَّتِي قِيلَ يَا رَسُولَ اللَّهِ مَا هُنَّ قَالَ اسْتِمَاعُ الْعِلْمِ وَ حِفْظُهُ وَ نَشْرُهُ عِنْدَ أَهْلِهِ وَ الْعَمَلُ بِهِ.
And by this chain –
‘He-asws said: ‘Rasool-Allah-saww said: ‘Four things should be necessitated by everyone with reason and intellect from my-saww community’. It was said, ‘O Rasool-Allah-saww! What are these?’ He-saww said: ‘Listening intently to the scholar, and memorising it, and publicising it in the presence of its deserving ones, and the acting by it’’.[139]
15- ل، الخصال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ يَرْفَعُونَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: مَنْهُومَانِ لَا يَشْبَعَانِ مَنْهُومُ عِلْمٍ وَ مَنْهُومُ مَالٍ.
Majaylawiya, from his uncle, from Al Barqy, from his father, from a number of our companions,
‘Raising it to Abu Abdullah-asws having said: ‘Two greedy ones are never satisfied: ‘One greedy for the knowledge, and one greedy for the wealth’’.[140]
16- ل، الخصال سَيَجِيءُ فِي مَكَارِمِ أَخْلَاقِ عَلِيِّ بْنِ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ ع كَانَ إِذَا جَاءَهُ طَالِبُ عِلْمٍ قَالَ مَرْحَباً بِوَصِيَّةِ رَسُولِ اللَّهِ ص ثُمَّ يَقُولُ إِنَّ طَالِبَ الْعِلْمِ إِذَا خَرَجَ مِنْ مَنْزِلِهِ لَمْ يَضَعْ رِجْلَهُ عَلَى رَطْبٍ وَ لَا يَابِسٍ مِنَ الْأَرْضِ إِلَّا سَبَّحَتْ لَهُ إِلَى الْأَرَضِينَ السَّابِعَةِ.
It will be coming in ‘Makarim Al Akhlaq’,
‘Ali-asws Bin Al-Husayn-asws, whenever a seeker of knowledge came over to him-asws, said: ‘Welcome with the bequest of Rasool-Allah-saww’. Then he-asws was saying: ‘The seeker of knowledge, when he goes out from his house, he does not place his leg upon anything wet or dry from the ground, except there glorify for him (everything) up to the seven firmaments’’.[141]
17- ن، عيون أخبار الرضا عليه السلام بِإِسْنَادِ التَّمِيمِيِّ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: الْعِلْمُ ضَالَّةُ الْمُؤْمِنِ.
‘Uyoun Al Akhbar Al Reza (a.s.) – By the chain of Al Tameemi,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘The knowledge is the lost property of the Momin’’.[142]
18- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْمَرَاغِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ أَبِيهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص خَلَّتَانِ لَا تَجْتَمِعَانِ فِي الْمُنَافِقِ فِقْهٌ فِي الْإِسْلَامِ وَ حُسْنُ سَمْتٍ فِي الْوَجْهِ.
‘Al Amaali’ of the sheykh Al Mufeed, from Al Maraghy, from Ali Bin Al Hassan, from Ja’far Bin Muhammad Bin Marwan, from his father, from Ahmad Bin Isa,
‘From Muhammad son of Ja’far-asws, from his father-asws Ja’far-asws Bin Muhammad-asws, from his forefathers having said: ‘Rasool-Allah-saww said: ‘Two traits will not be together in the hypocrite – pondering in Al-Islam, and good listening in the face’’.[143]
19- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنِ ابْنِ عَامِرٍ عَنِ الْأَصْفَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ فِيمَا وَعَظَ لُقْمَانُ ابْنَهُ أَنَّهُ قَالَ لَهُ يَا بُنَيَّ اجْعَلْ فِي أَيَّامِكَ وَ لَيَالِيكَ وَ سَاعَاتِكَ نَصِيباً لَكَ فِي طَلَبِ الْعِلْمِ فَإِنَّكَ لَنْ تَجِدَ لَهُ تَضْيِيعاً مِثْلَ تَرْكِهِ.
‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ibn Qawlawiya, from Ibn Aamir, from Al Isfahany, from Al Manqari, from Hamad Bin Isa,
‘From Abu Abdullah-asws having said: ‘It was among what Luqman-as advised to his-as son, he-as said to him: ‘O my-as son! Make to be during your day, and your night, and your timings, a share for you regarding seeking the knowledge, for you will never find any wastage for it similar to its neglect’.[144]
20- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ قَالَ حَدَّثَنِي الشَّيْخُ الصَّالِحُ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ يَاسِينَ قَالَ سَمِعْتُ الْعَبْدَ الصَّالِحَ عَلِيَّ بْنَ مُحَمَّدِ بْنِ عَلِيٍّ الرِّضَا ع بِسُرَّمَنْرَأَى يَذْكُرُ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْعِلْمُ وِرَاثَةٌ كَرِيمَةٌ وَ الْآدَابُ حُلَلٌ حِسَانٌ وَ الْفِكْرَةُ مِرْآةٌ صَافِيَةٌ وَ الِاعْتِذَارُ مُنْذِرٌ نَاصِحٌ وَ كَفَى بِكَ أَدَباً لِنَفْسِكَ تَرْكُكَ مَا كَرِهْتَهُ لِغَيْرِكَ.
‘Al Amaali’ of the sheykh Al Tausi – Al Mufeed, from Ja’alby who said, ‘It was narrated to me by the sheykh Al Salih Abdullah Bin Muhammad Bin Abdullah Bin Yaseen who said,
‘I heard Al Abd Al-Salih Ali-asws Bin Muhammad Bin Ali Al-Reza-asws at Sur Man Rayy mentioning from his-asws forefathers-asws, saying: ‘Amir Al-Momineen-asws said: ‘The knowledge is an honourable inheritance, and the ethics are an excellent garment, and the thinking is a clear mirror, and the apology is an advisory warner, and sufficient for yourself is the ethic of leaving what you dislike for the others’.[145]
21- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ الْحَلَّالِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْأَنْصَارِيِّ عَنْ زُفَرَ بْنِ سُلَيْمَانَ عَنْ أَشْرَسَ الْخُرَاسَانِيِّ عَنْ أَيُّوبَ السِّجِسْتَانِيِّ عَنْ أَبِي قِلَابَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ مَنْ خَرَجَ مِنْ بَيْتِهِ يَطْلُبُ عِلْماً شَيَّعَهُ سَبْعُونَ أَلْفَ مَلَكٍ يَسْتَغْفِرُونَ لَهُ.
‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Muhammad Bin Al Husayn Al Hilal, from Al Hassan Bin Al Husayn Al Ansary, from Zafar Bin Suleyman, from Ashras Al Khurasany, from Ayoub Al Sijistany, from Abu Qulaba who said,
‘Rasool-Allah-saww said: ‘One who goes out from his house seeking knowledge, gets escorted by seventy thousand Angels seeking Forgiveness for him’.[146]
22- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ أَبِي قَتَادَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: لَسْتُ أُحِبُّ أَنْ أَرَى الشَّابَّ مِنْكُمْ إِلَّا غَادِياً فِي حَالَيْنِ إِمَّا عَالِماً أَوْ مُتَعَلِّماً فَإِنْ لَمْ يَفْعَلْ فَرَّطَ فَإِنْ فَرَّطَ ضَيَّعَ فَإِنْ ضَيَّعَ أَثِمَ وَ إِنْ أَثِمَ سَكَنَ النَّارَ وَ الَّذِي بَعَثَ مُحَمَّداً بِالْحَقِّ.
‘Al Amaali’ of the Sheykh Al Tusi – By a chain of Abu Qatada,
‘From Abu Abdullah-asws having said: ‘I don’t like to see a youth from you except if he is an early riser in two states – either as a teacher or as a student, for if he is not active, then his activity would be wasted, and if it is wasted, he would sin, and if he sins, he would dwell in the Fire, by the One Who Sent Muhammad-saww with the Truth’’.[147]
23- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ الشَّيْبَانِيِّ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ الْمُفَضَّلِ الدُّؤَلِيِّ عَنْ عَبْدِ الْحَمِيدِ بْنِ صَبِيحٍ عَنْ حَمَّادِ بْنِ زَيْدٍ عَنْ أَبِي هَارُونَ الْعَبْدِيِ قَالَ: كُنَّا إِذَا أَتَيْنَا أَبَا سَعِيدٍ الْخُدْرِيَ قَالَ مَرْحَباً بِوَصِيَّةِ رَسُولِ اللَّهِ ص سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ سَيَأْتِيكُمْ قَوْمٌ مِنْ أَقْطَارِ الْأَرْضِ يَتَفَقَّهُونَ وَ إِذَا رَأَيْتُمُوهُمْ فَاسْتَوْصُوا بِهِمْ خَيْراً قَالَ وَ يَقُولُ وَ أَنْتُمْ وَصِيَّةُ رَسُولِ اللَّهِ ص.
‘Al Amaali’ of the Sheykh Al Tusi – A group, from Abu Al Mufazzal Al Shaybani, from Muhammad Bin Ibrahim Bin Al Mufazzal Al Da’ily, from Abdul Hameed Bin Sabeeh, from Hammad Bin Zayd, from Abu Haroun Al Abdy who said,
‘It was so that whenever we went over to Abu Saeed Al-Khudry, he would say, ‘Welcome with the bequest of Rasool-Allah-saww! I heard Rasool-Allah-saww saying: ‘There would be coming a people from the horizons of the earth who would be pondering, and when you see them, then you should enjoin good with them’. He (the narrator) said, ‘And he was saying, ‘And you are a bequest of Rasool-Allah-saww’’.[148]
24- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ جَعْفَرٍ الْحَسَنِيِّ رَحِمَهُ اللَّهُ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ زَيْدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ حَدَّثَنِي الرِّضَا عَلِيُّ بْنُ مُوسَى الرِّضَا عَنْ أَبِيهِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ الْحُسَيْنِ عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ فَاطْلُبُوا الْعِلْمَ مِنْ مَظَانِّهِ وَ اقْتَبِسُوهُ مِنْ أَهْلِهِ فَإِنَّ تَعْلِيمَهُ لِلَّهِ حَسَنَةٌ وَ طَلَبَهُ عِبَادَةٌ وَ الْمُذَاكَرَةَ بِهِ تَسْبِيحٌ وَ الْعَمَلَ بِهِ جِهَادٌ وَ تَعْلِيمَهُ مَنْ لَا يَعْلَمُهُ صَدَقَةٌ وَ بَذْلَهُ لِأَهْلِهِ قُرْبَةٌ إِلَى اللَّهِ تَعَالَى
‘Al Amaali’ of the Sheykh Al Tusi – A group, from Abu Al Mufazzal, from Ja’far Bin Muhammad Bin Ja’far Al Husna,
‘From Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws having said: ‘Al-Reza Ali-asws Bin Musa Al-Reza-asws narrated to me from his father Musa-asws Bin Ja’far-asws, from his father-asws Ja’far-asws Bin Muhammad-asws, from his-asws father-asws Muhammad-asws Bin Ali-asws, from his-asws father Ali-asws Bin Al-Husayn-asws, from his-asws father-asws Al-Husayn-asws, from Amir Al-Momineen Ali-asws Bin Abu-Talib-asws having said: ‘I-asws heard Rasool-Allah-saww saying: ‘Seeking the knowledge is an Obligation upon every Muslim, therefore seek the knowledge from its habitat, and collect it from its rightful ones, for its learning for the Sake of Allah-azwj is a good deed, and seeking it is (an act of) worship, and mentioning it is a Glorification (Tasbeeh), and the acting in accordance with it is Jihad, and teaching it to one who does not know is (an act of) charity, and giving it to its deserving ones is drawing closer to Allah-azwj the Exalted.
لِأَنَّهُ مَعَالِمُ الْحَلَالِ وَ الْحَرَامِ وَ مَنَارُ سُبُلِ الْجَنَّةِ وَ الْمُونِسُ فِي الْوَحْشَةِ وَ الصَّاحِبُ فِي الْغُرْبَةِ وَ الْوَحْدَةِ وَ الْمُحَدِّثُ فِي الْخَلْوَةِ وَ الدَّلِيلُ عَلَى السَّرَّاءِ وَ الضَّرَّاءِ وَ السِّلَاحُ عَلَى الْأَعْدَاءِ وَ الزَّيْنُ عِنْدَ الْأَخِلَّاءِ
(This is) because it is a teacher of the Permissible(s) and the Prohibitions, and is a lighthouse for the way to the Paradise, and a comforter during the loneliness, and the companion during the estrangement and the solitude, and the discusser in private. And it evidences upon the good and the harmful, and the weapon against the enemy, and the best discharge.
يَرْفَعُ اللَّهُ بِهِ أَقْوَاماً فَيَجْعَلُهُمْ فِي الْخَيْرِ قَادَةً تُقْتَبَسُ آثَارُهُمْ وَ يُهْتَدَى بِفِعَالِهِمْ وَ يُنْتَهَى إِلَى رَأْيِهِمْ وَ تَرْغَبُ الْمَلَائِكَةُ فِي خُلَّتِهِمْ وَ بِأَجْنِحَتِهَا تَمْسَحُهُمْ وَ فِي صَلَاتِهَا تُبَارِكُ عَلَيْهِمْ يَسْتَغْفِرُ لَهُمْ كُلُّ رَطْبٍ وَ يَابِسٍ حَتَّى حِيتَانُ الْبَحْرِ وَ هَوَامُّهُ وَ سِبَاعُ الْبَرِّ وَ أَنْعَامُهُ
By it, Allah-azwj Raises a people, so He-azwj Makes them to be among the good guides quoting their impact, and guiding with their deeds, and ends up to their view, and the Angels wish to be alone with them, touching them with their wings, and bless them during their Salats. Everything wet and dry seeks Forgiveness for them to the extent of the fishes of the sea and its creatures, and the predators of the land and its animals.
إِنَّ الْعِلْمَ حَيَاةُ الْقُلُوبِ مِنَ الْجَهْلِ وَ ضِيَاءُ الْأَبْصَارِ مِنَ الظُّلْمَةِ وَ قُوَّةُ الْأَبْدَانِ مِنَ الضَّعْفِ يَبْلُغُ بِالْعَبْدِ مَنَازِلَ الْأَخْيَارِ وَ مَجَالِسَ الْأَبْرَارِ وَ الدَّرَجَاتِ الْعُلَى فِي الدُّنْيَا وَ الْآخِرَةِ
The knowledge is life for the hearts from the ignorance, and an illumination for the sights from the darkness, and strength for the bodies from the weakness, delivering the servants to the station of the Chosen ones, and gatherings of the righteous, and the lofty Levels in the world and the Hereafter.
الذِّكْرُ فِيهِ يَعْدِلُ بِالصِّيَامِ وَ مُدَارَسَتُهُ بِالْقِيَامِ بِهِ يُطَاعُ الرَّبُّ وَ يُعْبَدُ وَ بِهِ تُوصَلُ الْأَرْحَامُ وَ بِهِ يُعْرَفُ الْحَلَالُ وَ الْحَرَامُ الْعِلْمُ إِمَامُ الْعَمَلِ وَ الْعَمَلُ تَابِعُهُ يُلْهِمُهُ السُّعَدَاءَ وَ يَحْرِمُهُ الْأَشْقِيَاءَ فَطُوبَى لِمَنْ لَمْ يَحْرِمْهُ اللَّهُ مِنْهُ حَظَّهُ.
The Zikr in it equates with the Fasting, and its learning (equates) with the standing (in Salat). By it (knowledge), the Lord-azwj is obeyed and worshipped, and by it the relationships are maintained, and by it the Permissible(s) and the Prohibitions are recognised. The knowledge is a leader of the deeds, and the deed is its follower. He-azwj Inspires the fortunate and Deprives the wretched, therefore beatitude be to one whom Allah-azwj does not Deprive him of his share’.[149]
25- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ الْمُجَاشِعِيِّ عَنْ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْعَالِمُ بَيْنَ الْجُهَّالِ كَالْحَيِّ بَيْنَ الْأَمْوَاتِ وَ إِنَّ طَالِبَ الْعِلْمِ لَيَسْتَغْفِرُ لَهُ كُلُّ شَيْءٍ حَتَّى حِيتَانُ الْبَحْرِ وَ هَوَامُّهُ وَ سِبَاعُ الْبَرِّ وَ أَنْعَامُهُ
By a chain of Al Majashaie,
‘From Abu Abdullah Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘The knowledge is between the ignorance like the live ones among the dead, and the seeker of knowledge is such that everything seeks Forgiveness for him to the extent of the fishes of the sea and its creatures, and predators of the land and its livestock.
فَاطْلُبُوا الْعِلْمَ فَإِنَّهُ السَّبَبُ بَيْنَكُمْ وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَّ وَ إِنَّ طَلَبَ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ.
Therefore, seek the knowledge, for it is a purpose between you and Allah-azwj Mighty and Majestic, and that the seeking of the knowledge is an Obligation upon every Muslim’.[150]
26- ير، بصائر الدرجات ابْنُ هَاشِمٍ عَنِ الْحَسَنِ بْنِ زَيْدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ أَلَا إِنَّ اللَّهَ يُحِبُّ بُغَاةَ الْعِلْمِ.
‘Basaair Al Darajaat’ – Ibn Hashim,
‘From Al-Hassan Bin Zayd, son of Ali-asws Bin Al-Husayn-asws, from his father, from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Seeking the knowledge is an Obligation upon every Muslim. Indeed! Allah-azwj Loves seeking of the knowledge’’.[151]
27- ير، بصائر الدرجات مُحَمَّدُ بْنُ حَسَّانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْعُمَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: طَلَبُ الْعِلْمِ فَرِيضَةٌ فِي كُلِّ حَالٍ.
‘Basaair Al Darajaat’ – Muhammad Bin Hasaan, from Muhammad Bin Ali, from Isa Bin Abdullah Al Amry,
‘From Abu Abdullah-asws having said: ‘Seeking the knowledge is an Obligation in every state’’.[152]
28- ير، بصائر الدرجات بِهَذَا الْإِسْنَادِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: طَلَبُ الْعِلْمِ فَرِيضَةٌ مِنْ فَرَائِضِ اللَّهِ.
‘Basaair Al Darajaat’ – By this chain,
‘From Abu Abdullah-asws having said: ‘Seeking the knowledge is an Obligation from the Obligations of Allah-azwj’.[153]
29- ير، بصائر الدرجات ابْنُ زَيْدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ.
Ibn Zayd, from Ibn Abu Umeyr, from a man from our companions,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Rasool-Allah-saww said: ‘Seeking the knowledge is an Obligation upon every Muslim’’.[154]
30- ير، بصائر الدرجات ابْنُ هَاشِمٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: طَالِبُ الْعِلْمِ يَسْتَغْفِرُ لَهُ كُلُّ شَيْءٍ حَتَّى الْحِيتَانُ فِي الْبِحَارِ وَ الطَّيْرُ فِي جَوِّ السَّمَاءِ.
‘Basaair Al Darajaat’ – Ibn Hashim, from Ibn Abu Umeyr, from Ibn Al Hajaj,
‘From Abu Abdullah-asws having said: ‘Seeker of the knowledge is such that everything seeks Forgiveness for him, to the extent of the fishes in the seas, and the bird in the atmosphere of the sky’’.[155]
31- ير، بصائر الدرجات الْحَسَنُ بْنُ عَلِيٍّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ فُضَيْلِ بْنِ عُثْمَانَ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ جَمِيعَ دَوَابِّ الْأَرْضِ لَتُصَلِّي عَلَى طَالِبِ الْعِلْمِ حَتَّى الْحِيتَانُ فِي الْبَحْرِ.
‘Basaair Al Darajaat’ – Al Hassan Bin Ali, from Al Abbas Bin Aamir, from Fazeyl Bin Usman, from Abu Ubeyda,
‘From Abu Ja’far-asws having said: ‘The entirety of the animals of the land pray (send Salawat) upon the seeker of the knowledge, to the extent of the fishes in the sea’’.[156]
32- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ فُضَيْلِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع مِثْلَهُ.
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Fazeyl Bin Usman,
‘From Abu Abdullah-asws – similar to it’.[157]
33- ير، بصائر الدرجات ابْنُ هَاشِمٍ عَنِ الْحُسَيْنِ بْنِ سَيْفٍ عَنْ أَبِيهِ عَنْ وَهْبِ بْنِ سَعِيدٍ عَنْ حُسَيْنِ بْنِ الصَّبَّاحِ عَنْ جَرِيرِ بْنِ عَبْدِ اللَّهِ الْبَجَلِيِّ عَنِ النَّبِيِّ ص قَالَ: أَوْحَى اللَّهُ إِلَيَّ أَنَّهُ مَنْ سَلَكَ مَسْلَكاً يَطْلُبُ فِيهِ الْعِلْمَ سَهَّلْتُ لَهُ طَرِيقاً إِلَى الْجَنَّةِ.
‘Basaair Al Darajaat’ – Ibn Hashim, from Al Husayn Bin Sayf, from his father, from Wahab Bin Saeed, from Husayn Bin Al Sabah, from Jareer Bin Abdullah Al Bajaly,
‘From the Prophet-saww having said: ‘Allah-azwj Revealed that: “One who travels a journey seeking the knowledge in it, the road to the Paradise would be eased for him’’.[158]
34- ير، بصائر الدرجات ابْنُ هَاشِمٍ عَنِ الْحُسَيْنِ بْنِ سَيْفٍ عَنْ أَبِيهِ عَنْ سُلَيْمَانَ بْنِ عَمْرٍو عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ: طَالِبُ الْعِلْمِ يُشَيِّعُهُ سَبْعُونَ أَلْفَ مَلَكٍ مِنْ مَفْرِقِ السَّمَاءِ يَقُولُونَ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ.
‘Basaair Al Darajaat’ – Ibn Hashim, from Al Husayn Bin Sayf, from his father, from Suleyman Bin Amo,
‘From Abdullah Bin Al-Hassan son of Al-Hassan Bin Ali-asws, from his father, from Ali-asws having said: ‘Seeker of the knowledge is such that he gets escorted by seventy thousand Angels from the horizons of the sky saying: ‘Salawat be upon Muhammad-saww and the Progeny-asws of Muhammad-saww’’.[159]
35- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْعَالِمُ وَ الْمُتَعَلِّمُ شَرِيكَانِ فِي الْأَجْرِ لِلْعَالِمِ أَجْرَانِ وَ لِلْمُتَعَلِّمِ أَجْرٌ وَ لَا خَيْرَ فِي سِوَى ذَلِكَ.
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Ibn Mahboub, from Amro Bin Abu Al Maqdam, from Jabir,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘The teacher and the student are two participants in the Recompense of the knowledge – two (portions of) Recompense for the teacher, and one (portion of) Recompense for the student, and there is no good in besides that’’.[160]
36- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ عَمْرِو بْنِ عُثْمَانَ وَ ابْنِ فَضَّالٍ مَعاً عَنْ جَمِيلٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ الَّذِي تَعَلَّمَ الْعِلْمَ مِنْكُمْ لَهُ مِثْلُ أَجْرِ الَّذِي يُعَلِّمُهُ وَ لَهُ الْفَضْلُ عَلَيْهِ تَعَلَّمُوا الْعِلْمَ مِنْ حَمَلَةِ الْعِلْمِ وَ عَلِّمُوهُ إِخْوَانَكُمْ كَمَا عَلَّمَكُمُ الْعُلَمَاءُ.
‘Basaair Al Darajaat’ – Muhammad Bin Al Husayn, from Amro Bin Usman, and Ibn Fazal, along with, from Jameel, from Muhammad Bin Muslim,
‘Abu Ja’far-asws having said: ‘The one from you who learns the knowledge, for him would be a Recompense the like of which is for the teacher, and for him (teacher) would be the superiority over him. Learn the knowledge from the bearers of the knowledge, and teach it to your brethren just as the scholars taught you’’.[161]
37- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ يُوسُفَ عَنْ مُقَاتِلٍ عَنِ الرَّبِيعِ بْنِ مُحَمَّدٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَا مِنْ عَبْدٍ يَغْدُو فِي طَلَبِ الْعِلْمِ وَ يَرُوحُ إِلَّا خَاضَ الرَّحْمَةَ خَوْضاً.
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Muhammad Bin Ali, from Al Husayn Bin Ali Bin Yusuf, from Maqatil, from Al Rabie Bin Muhammad, from Jabir,
‘From Abu Ja’far-asws having said: ‘There is none from a servant who wakes up early in the morning for seeking the knowledge and goes, except he would be drenched in the Mercy (of Allah-azwj) with a drenching (i.e. surrounded by it)’’.[162]
38- ير، بصائر الدرجات ابْنُ عِيسَى عَنْ مُحَمَّدٍ الْبَرْقِيِّ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْعَالِمُ وَ الْمُتَعَلِّمُ فِي الْأَجْرِ سَوَاءٌ.
‘Basaair Al Darajaat’ – Ibn Isa, from Muhammad Al Barqy, from Suleyman al Ja’fary, from a man,
‘From Abu Abdullah-asws having said: ‘The teacher and the student are equal in the Recompense’’.[163]
39- ثو، ثواب الأعمال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْكُوفِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يُوسُفَ عَنْ مُقَاتِلِ بْنِ مُقَاتِلٍ عَنِ الرَّبِيعِ بْنِ مُحَمَّدٍ عَنْ جَابِرٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَا مِنْ عَبْدٍ يَغْدُو فِي طَلَبِ الْعِلْمِ أَوْ يَرُوحُ إِلَّا خَاضَ الرَّحْمَةَ وَ هَتَفَتْ بِهِ الْمَلَائِكَةُ مَرْحَباً بِزَائِرِ اللَّهِ وَ سَلَكَ مِنَ الْجَنَّةِ مِثْلَ ذَلِكَ الْمَسْلَكِ.
‘Sawaab Al Amaal’ – Majaylawiya, from his uncle, from Al Kufy, from Al Hassan Bin Ali Bin Yusuf, from Maqatil Bin Maqatil, from Al Rabie Bin Muhammad, from Jabir Al Ju’fy,
‘From Abu Ja’far-asws having said: ‘There is none from a servant who wakes up early in the morning in seeking the knowledge, or goes, except he would be drenched in the Mercy (of Allah-azwj), and the Angels would applaud him: ‘Welcome to the visitor of Allah-azwj!’ And his travel to the Paradise would be similar to that journey’’.[164]
40- سن، المحاسن أَبِي عَنِ ابْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي سُخَيْلَةَ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ: أَيُّهَا النَّاسُ لَا خَيْرَ فِي دِينٍ لَا تَفَقُّهَ فِيهِ وَ لَا خَيْرَ فِي دُنْيَا لَا تَدَبُّرَ فِيهَا وَ لَا خَيْرَ فِي نُسُكٍ لَا وَرَعَ فِيهِ.
‘Al Mahasin’ – My father, from Ibn Sinan, from Abu Al Jaroud, from Abu Ubeyda, from Abu Sakhila,
‘From Amir Al-Momineen-asws having said: ‘O you people! There is no good in a Religion in which there is no pondering in it, nor any good in a world there being no management in it, nor any good in any ritual there is no devoutness in it’’.[165]
41- ف، تحف العقول عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ: أَيُّهَا النَّاسُ اعْلَمُوا أَنَّ كَمَالَ الدِّينِ طَلَبُ الْعِلْمِ وَ الْعَمَلُ بِهِ وَ أَنَّ طَلَبَ الْعِلْمِ أَوْجَبُ عَلَيْكُمْ مِنْ طَلَبِ الْمَالِ إِنَّ الْمَالَ مَقْسُومٌ بَيْنَكُمْ مَضْمُونٌ لَكُمْ قَدْ قَسَمَهُ عَادِلٌ بَيْنَكُمْ وَ ضَمِنَهُ سَيَفِي لَكُمْ بِهِ وَ الْعِلْمَ مَخْزُونٌ عَلَيْكُمْ عِنْدَ أَهْلِهِ قَدْ أُمِرْتُمْ بِطَلَبِهِ مِنْهُمْ فَاطْلُبُوهُ
‘Tuhaf Al Uqool’ – from Amir Al-Momineen-asws having said: ‘O you people! Know that the perfection of the Religion is seeking the knowledge and acting with it, and that the seeking of the knowledge is more Obligatory upon you than seeking the wealth. The wealth is divided between you, having been guaranteed for you. A Just One has divided it between you and Guaranteed it by my-asws sword for you. And the knowledge is a treasure for you with its rightful ones. You have been Commanded to seek it from them, therefore seek it!
وَ اعْلَمُوا أَنَّ كَثْرَةَ الْمَالِ مَفْسَدَةٌ لِلدِّينِ مَقْسَاةٌ لِلْقُلُوبِ وَ أَنَّ كَثْرَةَ الْعِلْمِ وَ الْعَمَلَ بِهِ مَصْلَحَةٌ لِلدِّينِ سَبَبٌ إِلَى الْجَنَّةِ وَ النَّفَقَاتُ تَنْقُصُ الْمَالَ وَ الْعِلْمُ يَزْكُو عَلَى إِنْفَاقِهِ وَ إِنْفَاقُهُ بَثُّهُ إِلَى حَفَظَتِهِ وَ رُوَاتِهِ
Know that the abundance of wealth is a spoiler of the Religion, a hardness for the hearts, and that the abundance of the knowledge and the acting by it is a corrector of the Religion, leading to the Paradise; and the expenditure reduces the wealth, and the knowledge is purified upon its spending, and its spending is publicising it to its preservers and its reporters.
وَ اعْلَمُوا أَنَّ صُحْبَةَ الْعَالِمِ وَ اتِّبَاعَهُ دِينٌ يُدَانُ اللَّهُ بِهِ وَ طَاعَتَهُ مَكْسَبَةٌ لِلْحَسَنَاتِ مَمْحَاةٌ لِلسَّيِّئَاتِ وَ ذَخِيرَةٌ لِلْمُؤْمِنِينَ وَ رِفْعَةٌ فِي حَيَاتِهِمْ وَ جَمِيلُ الْأُحْدُوثَةِ عَنْهُمْ بَعْدَ مَوْتِهِمْ
Know that the company of the scholar and following him is a Religion, Allah-azwj made it a Religion with it, and obeying him is a gatherer of the good deeds, delete of the sins, and a hoard for the Momineen, and a raiser during their lifetime, and a beautiful discussion about them after their death.
إِنَّ الْعِلْمَ ذُو فَضَائِلَ كَثِيرَةٍ فَرَأْسُهُ التَّوَاضُعُ وَ عَيْنُهُ الْبَرَاءَةُ مِنَ الْحَسَدِ وَ أُذُنُهُ الْفَهْمُ وَ لِسَانُهُ الصِّدْقُ وَ حِفْظُهُ الْفَحْصُ وَ قَلْبُهُ حُسْنُ النِّيَّةِ وَ عَقْلُهُ مَعْرِفَةُ الْأَسْبَابِ بِالْأُمُورِ وَ يَدُهُ الرَّحْمَةُ وَ هِمَّتُهُ السَّلَامَةُ وَ رِجْلُهُ زِيَارَةُ الْعُلَمَاءِ وَ حِكْمَتُهُ الْوَرَعُ وَ مُسْتَقَرُّهُ النَّجَاةُ وَ فَائِدَتُهُ الْعَافِيَةُ وَ مَرْكَبُهُ الْوَفَاءُ وَ سِلَاحُهُ لَيِّنُ الْكَلَامِ وَ سَيْفُهُ الرِّضَا وَ قَوْسُهُ الْمُدَارَاةُ وَ جَيْشُهُ مُحَاوَرَةُ الْعُلَمَاءِ وَ مَالُهُ الْأَدَبُ وَ ذَخِيرَتُهُ اجْتِنَابُ الذُّنُوبِ وَ زَادُهُ الْمَعْرُوفُ وَ مَأْوَاهُ الْمُوَادَعَةُ وَ دَلِيلُهُ الْهُدَى وَ رَفِيقُهُ صُحْبَةُ الْأَخْيَارِ.
The knowledge is with a lot of merits – Its head is the humbleness, and its eyes is the disavowing from the envy, and its ears are the understanding, and its tongue is the truthfulness, and its memory is the thorough consideration, and its heart is the good intention, and its intellect is recognition of the purpose of the Commandments, and its hands are the mercy, and its desire is the safety, and its legs are visitation to the scholars, and its wisdom is the devoutness, and its stability is the salvation, and its benefit is the health, and its ride is the loyalty, and its weapon is softness of the speech, and its sword is the agreeability, and its bow is the politeness, and its army is dialogue with the scholars, and its wealth is the ethics, and its hoard is shunning the sins, and its increase is the good deeds, and its shelter is the tranquillity, and its evidence is the guidance, and it friend is the company of the righteous ones’’.[166]
42- سن، المحاسن أَبِي عَنْ يُونُسَ عَنْ أَبِي جَعْفَرٍ الْأَحْوَلِ عَنِ الْأَحْوَلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يَسَعُ النَّاسَ حَتَّى يَسْأَلُوا أَوْ يَتَفَقَّهُوا.
‘Al Mahasin’ – My father, from Yunus, from Abu Ja’far Al Ahowl,
‘From Abu Abdullah-asws having said: ‘There is no leeway for the people until they either ask or they ponder’’.[167]
43- سن، المحاسن أَبِي وَ مُوسَى بْنُ الْقَاسِمِ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِنَا قَالَ: سُئِلَ أَبُو الْحَسَنِ مُوسَى بْنُ جَعْفَرٍ عَلَيْهِمَا السَّلَامُ هَلْ يَسَعُ النَّاسَ تَرْكُ الْمَسْأَلَةِ عَمَّا يَحْتَاجُونَ إِلَيْهِ
‘Al Mahasin’ – My father, and Musa Bin Al Qasim, from Yunus, from one of our companions who said,
‘Abu Al-Hassan Musa-asws Bin Ja’far-asws was asked: ‘Do the people have leeway to neglect the questioning about what they are needy to?’
قَالَ لَا.
He-asws said: ‘No’.[168]
44- سن، المحاسن النَّوْفَلِيُّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أُفٍّ لِكُلِّ مُسْلِمٍ لَا يَجْعَلُ فِي كُلِّ جُمْعَةٍ يَوْماً يَتَفَقَّهُ فِيهِ أَمْرَ دِينِهِ وَ يَسْأَلُ عَنْ دِينِهِ وَ رَوَى بَعْضٌ أُفٍّ لِكُلِّ رَجُلٍ مُسْلِمٍ.
‘Al Mahasin’ – Al Nowfaly, from Al Sakuny,
‘From Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Fie to every Muslim who does not make to be, during every Friday, the day in which to ponder the matters of his Religion, and asks about his Religion’’.[169]
45- سن، المحاسن جَعْفَرُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ قَالَ عَلِيٌّ ع فِي كَلَامٍ لَهُ لَا يَسْتَحِي الْجَاهِلُ إِذَا لَمْ يَعْلَمْ أَنْ يَتَعَلَّمَ.
‘Al Mahasin’ – Ja’far Bin Muhammad Al Ashary, from Al Qadah,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘Ali-asws said in a speech of his-asws: ‘The ignorant one should not be embarrassed to learn when he does not know’’.[170]
46- غو، غوالي اللئالي فِي حَدِيثِ أَبِي أُمَامَةَ الْبَاهِلِيِّ أَنَّ رَسُولَ اللَّهِ ص قَالَ: عَلَيْكُمْ بِالْعِلْمِ قَبْلَ أَنْ يُقْبَضَ وَ قَبْلَ أَنْ يُجْمَعَ وَ جَمَعَ بَيْنَ إِصْبَعَيْهِ الْوُسْطَى وَ الَّتِي تَلِي الْإِبْهَامَ ثُمَّ قَالَ الْعَالِمُ وَ الْمُتَعَلِّمُ شَرِيكَانِ فِي الْأَجْرِ وَ لَا خَيْرَ فِي سَائِرِ النَّاسِ بَعْدُ.
‘Gawaly Al Lawaaly’ – In a Hadeeth of Abu Amama Al Bahily,
‘Rasool-Allah-saww said: ‘Upon you is with the knowledge, before one dies or is gathered (on the Day of Judgment)’, and he-saww gathered between the middle finger and that which is next to the thumb. Then he-saww said: ‘The teacher and the student are both participant in the Recompense, and there is no good in the rest of the people afterwards’’.[171]
47- غو، غوالي اللئالي رُوِيَ عَنِ الْمِقْدَادِ بْنِ الْأَسْوَدِ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ إِنَّ الْمَلَائِكَةَ لَتَضَعُ أَجْنِحَتَهَا لِطَالِبِ الْعِلْمِ حَتَّى يَطَأَ عَلَيْهَا رِضًا بِهِ.
‘Gawaly Al Lawaaly’ – It is reported from Al Miqdad Bin Al Aswad who said,
‘I heard Rasool-Allah-saww saying: ‘The Angels lower their wings to the seeker of the knowledge until he steps upon these, (then) they are pleased with it’’.[172]
48- غو، غوالي اللئالي قَالَ النَّبِيُّ ص فَقِيهٌ وَاحِدٌ أَشَدُّ عَلَى إِبْلِيسَ مِنْ أَلْفِ عَابِدٍ.
‘Gawaly Al Lawaaly’ –
The Prophet-saww said: ‘A pondering one is more severe upon Iblees-la than a thousand worshippers’.[173]
49- وَ قَالَ ص مَنْ يُرِدِ اللَّهُ بِهِ خَيْراً يُفَقِّهْهُ فِي الدِّينِ.
And he-asws said: ‘One whom Allah-azwj Intends good with him, he would make him ponder in the Religion’’.[174]
50- وَ قَالَ ص مَنْ لَمْ يَصْبِرْ عَلَى ذُلِّ التَّعَلُّمِ سَاعَةً بَقِيَ فِي ذُلِّ الْجَهْلِ أَبَداً.
And he-asws said: ‘One who is not patient upon the disgrace of the learning for a while would remain in disgrace of the ignorance for ever’’.[175]
51- وَ قَالَ ص طَالِبُ الْعِلْمِ لَا يَمُوتُ أَوْ يَتَمَتَّعَ جِدُّهُ بِقَدْرِ كَدِّهِ.
And he-asws said: ‘A seeker of the knowledge will not be dying until he enjoys his striving in accordance to his efforts’’.[176]
52- غو، غوالي اللئالي قَالَ النَّبِيُّ ص الْعِلْمُ مَخْزُونٌ عِنْدَ أَهْلِهِ وَ قَدْ أُمِرْتُمْ بِطَلَبِهِ مِنْهُمْ.
‘Gawaly Al La’aly’ –
The Prophet-saww said: ‘The knowledge is a treasure with its rightful ones, and you have been Commanded to seek it from them’’.[177]
53- وَ قَالَ الصَّادِقُ ع لَوْ عَلِمَ النَّاسُ مَا فِي الْعِلْمِ لَطَلَبُوهُ وَ لَوْ بِسَفْكِ الْمُهَجِ وَ خَوْضِ اللُّجَجِ.
And Al Sadiq-asws said: ‘If the people knew what is in the knowledge, the would have sought it, and even if they had to spill the blood of their hearts and dive in to the depths’’.[178]
54- غو، غوالي اللئالي قَالَ النَّبِيُّ ص طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ وَ مُسْلِمَةٍ.
‘Gawaly Al La’aly’ –
The Prophet-saww said: ‘Seeking the knowledge is an Obligation upon every Muslim man and Muslim woman’’.[179]
55- وَ قَالَ ص اطْلُبُوا الْعِلْمَ وَ لَوْ بِالصِّينِ.
And he-saww said: ‘Seek the knowledge, and even if it is in China’’.[180]
56- وَ قَالَ ص مَا عَلَى مَنْ لَا يَعْلَمُ مِنْ حَرَجٍ أَنْ يَسْأَلَ عَمَّا لَا يَعْلَمُ.
And he-saww said: ‘There is no problem upon someone that he asks about what he does not know’’.[181]
57- غو، غوالي اللئالي قَالَ النَّبِيُّ ص مَنْ خَرَجَ مِنْ بَيْتِهِ لِيَلْتَمِسَ بَاباً مِنَ الْعِلْمِ لِيَنْتَفِعَ بِهِ وَ يُعَلِّمَهُ غَيْرَهُ كَتَبَ اللَّهُ لَهُ بِكُلِّ خُطْوَةٍ عِبَادَةَ أَلْفِ سَنَةٍ صِيَامَهَا وَ قِيَامَهَا وَ حَفَّتْهُ الْمَلَائِكَةُ بِأَجْنِحَتِهَا وَ صَلَّى عَلَيْهِ طُيُورُ السَّمَاءِ وَ حِيتَانُ الْبَحْرِ وَ دَوَابُّ الْبَرِّ وَ أَنْزَلَهُ اللَّهُ مَنْزِلَةَ سَبْعِينَ صِدِّيقاً وَ كَانَ خَيْراً لَهُ مِنْ أَنْ كَانَتِ الدُّنْيَا كُلُّهَا لَهُ فَجَعَلَهَا فِي الْآخِرَةِ.
‘Gawaly Al La’aly’ –
The Prophet-saww said: ‘One who goes out from his house seeking a door of the knowledge in order to benefit by it, and he teaches it to others, Allah-azwj would Write for him, with every step taken, worship of a thousand years, its Fasts, and its standing (for Salat), and the Angels would surround him with their wings, and the birds of the sky would send blessings upon him, and the fishes of the sea, and animals of the land, and Allah-azwj would Encamp him at the status of seventy truthful ones, and it would be better for him that if the whole world had been for him, so he makes it to be in the Hereafter’’.[182]
58- جا، المجالس للمفيد ابْنُ قُولَوَيْهِ عَنْ مُحَمَّدٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنْ هَارُونَ عَنِ ابْنِ زِيَادٍ قَالَ: سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع وَ قَدْ سُئِلَ عَنْ قَوْلِهِ تَعَالَى فَلِلَّهِ الْحُجَّةُ الْبالِغَةُ فَقَالَ إِنَّ اللَّهَ تَعَالَى يَقُولُ لِلْعَبْدِ يَوْمَ الْقِيَامَةِ أَ كُنْتَ عَالِماً فَإِنْ قَالَ نَعَمْ قَالَ لَهُ أَ فَلَا عَمِلْتَ بِمَا عَلِمْتَ
‘Al Majalis’ of Al Mufeed – Ibn Qawlawiya, from Muhammad al Humeyri, from his father, from Haroun, from Ibn Ziyad who said,
‘I heard Ja’far-asws Bin Muhammad-asws, and he-asws had been asked about the Words of the Exalted: Say: ‘For Allah is the conclusive Proof [6:149], so he-asws said: ‘Allah-azwj the Exalted would say to the servant on the Judgment: ‘Were you a knowledgeable one?’ He would say, ‘Yes’. He-azwj would Say to him: ‘So why did you not act by what you knew?’
وَ إِنْ قَالَ كُنْتُ جَاهِلًا قَالَ لَهُ أَ فَلَا تَعَلَّمْتَ حَتَّى تَعْمَلَ فَيَخْصِمُهُ وَ ذَلِكَ الْحُجَّةُ الْبَالِغَةُ.
And if he says, ‘I was ignorant’, He-azwj would Say to him: ‘So why did you not learn until you know?’ Thus, He-azwj would Contend him, and that is the conclusive proof’’.[183]
59- م، تفسير الإمام عليه السلام قَالَ الْإِمَامُ ع دَخَلَ جَابِرُ بْنُ عَبْدِ اللَّهِ الْأَنْصَارِيُّ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع يَا جَابِرُ قِوَامُ هَذِهِ الدُّنْيَا بِأَرْبَعَةٍ عَالِمٌ يَسْتَعْمِلُ عِلْمَهُ وَ جَاهِلٌ لَا يَسْتَنْكِفُ أَنْ يَتَعَلَّمَ وَ غَنِيٌّ جَوَادٌ بِمَعْرُوفِهِ وَ فَقِيرٌ لَا يَبِيعُ آخِرَتَهُ بِدُنْيَا غَيْرِهِ
Tafseer of the Imam (Hassan Al Askari (a.s.)) – The Imam-asws said: ‘Jabir Bin Abdullah Al-Ansary came to Amir Al-Momineen-asws, so Amir Al-Momineen-asws said: ‘O Jabir! This world stands by four – a scholar who utilises his knowledge, and an ignorant one who refuses to learn, and a rich one well known for his good deeds, and a poor one who does not sell his Hereafter for the world of others’.
ثُمَّ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فَإِذَا كَتَمَ الْعَالِمُ الْعِلْمَ أَهْلَهُ وَ زَهَا الْجَاهِلُ فِي تَعَلُّمِ مَا لَا بُدَّ مِنْهُ وَ بَخِلَ الْغَنِيُّ بِمَعْرُوفِهِ وَ بَاعَ الْفَقِيرُ دِينَهُ بِدُنْيَا غَيْرِهِ حَلَّ الْبَلَاءُ وَ عَظُمَ الْعِقَابُ.
Then Amir Al-Momineen-asws said: ‘When the scholar conceals the knowledge from its deserving ones, and the ignorant one spreads what is inevitable for him (what he knows), and the rich one is stingy with his good deeds, and the poor one sells his Religion for the world of the others, the afflictions would be Released along with grievous Punishment’’.[184]
60- جع، جامع الأخبار عَنْ أَبِي ذَرٍّ قَالَ قَالَ رَسُولُ اللَّهِ ص يَا أَبَا ذَرٍّ مَنْ خَرَجَ مِنْ بَيْتِهِ يَلْتَمِسُ بَاباً مِنَ الْعِلْمِ كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ بِكُلِّ قَدَمٍ ثَوَابَ نَبِيٍّ مِنَ الْأَنْبِيَاءِ وَ أَعْطَاهُ اللَّهُ بِكُلِّ حَرْفٍ يَسْمَعُ أَوْ يَكْتُبُ مَدِينَةً فِي الْجَنَّةِ
‘Jamie Al Akhbar’ –
From Abu Zarr-ra who said, ‘Rasool-Allah-saww said: ‘O Abu Zarr-ra! One who goes out from his house seeking a door of knowledge, Allah-azwj Mighty and Majestic would Write for him, with every step taken, Rewards of a Prophet-as from the Prophets-as, and Allah-azwj would Give him, with every letter he hears, or writes, a city in the Paradise.
وَ طَالِبُ الْعِلْمِ أَحَبَّهُ اللَّهُ وَ أَحَبَّهُ الْمَلَائِكَةُ وَ أَحَبَّهُ النَّبِيُّونَ وَ لَا يُحِبُّ الْعِلْمَ إِلَّا السَّعِيدُ فَطُوبَى لِطَالِبِ الْعِلْمِ يَوْمَ الْقِيَامَةِ
And the seeker of knowledge, Allah-azwj Loves him, and the Angels love him, and the Prophets-as love him, and none love the knowledge except for the fortunate, therefore beatitude be to the seeker of knowledge.
وَ مَنْ خَرَجَ مِنْ بَيْتِهِ يَلْتَمِسُ بَاباً مِنَ الْعِلْمِ كَتَبَ اللَّهُ لَهُ بِكُلِّ قَدَمٍ ثَوَابَ شَهِيدٍ مِنْ شُهَدَاءِ بَدْرٍ وَ طَالِبُ الْعِلْمِ حَبِيبُ اللَّهِ
And one who goes out from his house seeking a door of knowledge, Allah-azwj would Write for him, with every step taken, Rewards of a martyr from the martyrs at (the battle of) Badr, and the seeker of knowledge is a Beloved of Allah-azwj.
وَ مَنْ أَحَبَّ الْعِلْمَ وَجَبَتْ لَهُ الْجَنَّةُ وَ يُصْبِحُ وَ يُمْسِي فِي رِضَا اللَّهِ وَ لَا يَخْرُجُ مِنَ الدُّنْيَا حَتَّى يَشْرَبَ مِنَ الْكَوْثَرِ وَ يَأْكُلَ مِنْ ثَمَرَةِ الْجَنَّةِ وَ يَكُونُ فِي الْجَنَّةِ رَفِيقَ خَضِرٍ ع
And one who loves the knowledge, the Paradise would be Obligated for him, and he would be in the Pleasure of Allah-azwj, morning and evening, and he would not exit from the world until he drinks from Al-Kawser, and eats the fruit of the Paradise, and in Paradise he would happen to be a friend of Khizr-as.
وَ هَذَا كُلُّهُ تَحْتَ هَذِهِ الْآيَةِ يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَ الَّذِينَ أُوتُوا الْعِلْمَ دَرَجاتٍ.
And all of this comes under this Verse: Allah will Exalt those of you who believe, and those who are given knowledge, in ranks [58:11].[185]
61- ضه، روضة الواعظين قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قِوَامُ الدِّينِ بِأَرْبَعَةٍ بِعَالِمٍ نَاطِقٍ مُسْتَعْمِلٍ لَهُ وَ بِغَنِيٍّ لَا يَبْخَلُ بِفَضْلِهِ عَلَى أَهْلِ دِينِ اللَّهِ وَ بِفَقِيرٍ لَا يَبِيعُ آخِرَتَهُ بِدُنْيَاهُ وَ بِجَاهِلٍ لَا يَتَكَبَّرُ عَنْ طَلَبِ الْعِلْمِ
‘Rowzat Al Waizeen’ –
Amir Al-Momineen-asws said: ‘The Religion stands by four – by a speaking scholar who utilises it (his knowledge), and by a rich one who is not stingy of his grace upon the people of Religion of Allah-azwj, and by a poor one who does not sell his Hereafter for his world, and by an ignorant one who is not arrogant upon seeking the knowledge.
فَإِذَا اكْتَتَمَ الْعَالِمُ عِلْمَهُ وَ بَخِلَ الْغَنِيُّ وَ بَاعَ الْفَقِيرُ آخِرَتَهُ بِدُنْيَاهُ وَ اسْتَكْبَرَ الْجَاهِلُ عَنْ طَلَبِ الْعِلْمِ رَجَعَتِ الدُّنْيَا عَلَى تُرَاثِهَا قَهْقَرَى وَ لَا تَغُرَّنَّكُمْ كَثْرَةُ الْمَسَاجِدِ وَ أَجْسَادُ قَوْمٍ مُخْتَلِفَةٍ
So when the scholar conceals his knowledge, the rich one is stingy, and the poor one sells his Hereafter for his world and the ignorant one is too arrogant from seeking the knowledge, the world would return upon its heritage backwards. And do not let the abundance of the mosques deceive you, and the bodies of different people’.
قِيلَ يَا أَمِيرَ الْمُؤْمِنِينَ كَيْفَ الْعَيْشُ فِي ذَلِكَ الزَّمَانِ
It was said, ‘O Amir Al-Momineen-asws! How would the life be in that era?’
فَقَالَ خَالِطُوهُمْ بِالْبَرَّانِيَّةِ يَعْنِي فِي الظَّاهِرِ وَ خَالِفُوهُمْ فِي الْبَاطِنِ لِلْمَرْءِ مَا اكْتَسَبَ وَ هُوَ مَعَ مَنْ أَحَبَّ وَ انْتَظِرُوا مَعَ ذَلِكَ الْفَرَجَ مِنَ اللَّهِ تَعَالَى.
He-asws said: ‘The would be mixing in appearance, meaning in the apparent, and they would be opposing in the hidden. For the person would be what he attains, and he would be with the one he loves; and await with that, the Relief (Al-Qaim-asws) from Allah-azwj the Exalted’’.[186]
62- ضه، روضة الواعظين قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ الشَّاخِصُ فِي طَلَبِ الْعِلْمِ كَالْمُجَاهِدِ فِي سَبِيلِ اللَّهِ إِنَّ طَلَبَ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ وَ كَمْ مِنْ مُؤْمِنٍ يَخْرُجُ مِنْ مَنْزِلِهِ فِي طَلَبِ الْعِلْمِ فَلَا يَرْجِعُ إِلَّا مَغْفُوراً.
‘Rowzat Al Waizeen’ –
Amir Al-Momineen-asws said: ‘The person in seeking the knowledge is like a fighter in the Way of Allah-azwj. Seeking the knowledge is an Obligation upon every Muslim, and how many a Momin has gone out from his house in seeking the knowledge, and he has not returned except as a Forgiven one’’.[187]
63- وَ قَالَ ع لَا عِلْمَ كَالتَّفَكُّرِ وَ لَا شَرَفَ كَالْعِلْمِ.
And he-asws said: ‘There is no knowledge like the pondering, and there is no nobility like (that of a) scholar’’.[188]
64- ضه، روضة الواعظين قَالَ أَمِيرُ الْمُؤْمِنِينَ ع يَا مُؤْمِنُ إِنَّ هَذَا الْعِلْمَ وَ الْأَدَبَ ثَمَنُ نَفْسِكَ فَاجْتَهِدْ فِي تَعَلُّمِهِمَا فَمَا يَزِيدُ مِنْ عِلْمِكَ وَ أَدَبِكَ يَزِيدُ فِي ثَمَنِكَ وَ قَدْرِكَ فَإِنَّ بِالْعِلْمِ تَهْتَدِي إِلَى رَبِّكَ وَ بِالْأَدَبِ تُحْسِنُ خِدْمَةَ رَبِّكَ وَ بِأَدَبِ الْخِدْمَةِ يَسْتَوْجِبُ الْعَبْدُ وَلَايَتَهُ وَ قُرْبَهُ فَاقْبَلِ النَّصِيحَةَ كَيْ تَنْجُوَ مِنَ الْعَذَابِ.
‘Rowzat Al Waizeen’ –
Amir Al-Momineen-asws said: ‘O Momin! This knowledge and the ethics, is a price for yourself, therefore strive in learning it, for whatever increases from your knowledge and your ethics, there would be an increase in your price and your worth, for, with the knowledge, you would be guided to your Lord-azwj, and with the ethics, you will improve the service to your Lord-azwj, and by ethical service, it would Obligate the servant, His-azwj Wilayah and His-azwj Proximity, therefore accept the advice in order to escape from the Punishment’’.[189]
65- ضه، روضة الواعظين قَالَ النَّبِيُّ ص اطْلُبُوا الْعِلْمَ وَ لَوْ بِالصِّينِ فَإِنَّ طَلَبَ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ.
‘Rowzat Al Waizeen’ –
The Prophet-saww said: ‘Seek the knowledge and even if it is in China, for seeking the knowledge is an Obligation upon every Muslim’’.[190]
66- وَ قَالَ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ مَنْ تَعَلَّمَ مَسْأَلَةً وَاحِدَةً قَلَّدَهُ اللَّهُ يَوْمَ الْقِيَامَةِ أَلْفَ قَلَائِدَ مِنَ النُّورِ وَ غَفَرَ لَهُ أَلْفَ ذَنْبٍ وَ بَنَى لَهُ مَدِينَةً مِنْ ذَهَبٍ وَ كَتَبَ لَهُ بِكُلِّ شَعْرَةٍ عَلَى جَسَدِهِ حَجَّةً.
And he-asws said: ‘One who learns one question (issue), Allah-azwj would Collar him on the Day of Judgment a thousand collars of Light, and Forgive a thousand sins for him, and Build for him a city of gold, and Write for him, with every hair on his body, a Hajj’’.[191]
67- ضه، روضة الواعظين قَالَ النَّبِيُّ ص مَنْ تَعَلَّمَ بَاباً مِنَ الْعِلْمِ عَمِلَ بِهِ أَوْ لَمْ يَعْمَلْ كَانَ أَفْضَلَ مِنْ أَنْ يُصَلِّيَ أَلْفَ رَكْعَةٍ تَطَوُّعاً.
‘Rowzat Al Waizeen’ –
The Prophet-saww said: ‘One who learns a door of knowledge, whether he acts by it or does no act by it, he would still be superior that one who prays a thousand Cycles of voluntary Salat’’.[192]
68- ما، الأمالي للشيخ الطوسي قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ إِنَّ الْعَبْدَ إِذَا خَرَجَ فِي طَلَبِ الْعِلْمِ نَادَاهُ اللَّهُ عَزَّ وَ جَلَّ مِنْ فَوْقِ الْعَرْشِ مَرْحَباً بِكَ يَا عَبْدِي أَ تَدْرِي أَيَّ مَنْزِلَةٍ تَطْلُبُ وَ أَيَّ دَرَجَةٍ تَرُومُ تُضَاهِي مَلَائِكَتِي الْمُقَرَّبِينَ لِتَكُونَ لَهُمْ قَرِيناً لَأُبَلِّغَنَّكَ مُرَادَكَ وَ لَأُوصِلَنَّكَ بِحَاجَتِكَ
‘Al Amaali’ of the Sheykh Al Tusi’ –
Rasool-Allah-saww said: ‘The servant, when he goes out in seeking the knowledge, Allah-azwj Mighty and Majestic Calls out to him from above the Throne: “Congratulations to you, O My-azwj servant! Do you know which status you are seeking? And which rank you are wishing for? My-azwj Angels of Proximity are competing that there should happen to be a pair for them, delivering to your purpose, and make you arrive to your need”.
فَقِيلَ لِعَلِيِّ بْنِ الْحُسَيْنِ ع مَا مَعْنَى مُضَاهَاةِ مَلَائِكَةِ اللَّهِ عَزَّ وَ جَلَّ الْمُقَرَّبِينَ لِيَكُونَ لَهُمْ قَرِيناً
It was said to Ali-asws Bin Al-Husayn-asws, ‘What is the meaning of ‘The Angels of Proximity of Allah-azwj Mighty and Majestic are competing that there should happen to be a pair for them?’
قَالَ أَ مَا سَمِعْتَ قَوْلَ اللَّهِ عَزَّ وَ جَلَ شَهِدَ اللَّهُ أَنَّهُ لا إِلهَ إِلَّا هُوَ وَ الْمَلائِكَةُ وَ أُولُوا الْعِلْمِ قائِماً بِالْقِسْطِ لا إِلهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ
He-asws said: ‘But, have you not heard the Words of Allah-azwj Mighty and Majestic: Allah Testifies that there is no god except Him, and (so testify) the Angels and the ones with the knowledge, maintaining His creation with justice; there is no god except Him, the Mighty, the Wise [3:18]?
فَبَدَأَ بِنَفْسِهِ وَ ثَنَّى بِمَلَائِكَتِهِ وَ ثَلَّثَ بِأُولِي الْعِلْمِ الَّذِينَ هُمْ قُرَنَاءُ مَلَائِكَتِهِ وَ سَيِّدُهُمْ مُحَمَّدٌ ص وَ ثَانِيهِمْ عَلِيٌّ ع وَ ثَالِثُهُمْ أَهْلُهُ وَ أَحَقُّهُمْ بِمَرْتَبَتِهِ بَعْدَهُ
He-azwj Began with Himself-azwj, and secondly with His-azwj Angels, and thirdly with the ones with knowledge, those who are pairs of His-azwj Angels, and their Chief is Muhammad-saww, and their second is Ali-asws, and their third is his-asws family, and they are more rightful of the rank after him-asws’.
قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ثُمَّ أَنْتُمْ مَعَاشِرَ الشِّيعَةِ الْعُلَمَاءُ بِعِلْمِنَا تأولون [تَالُونَ لَنَا] مَقْرُونُونَ بِنَا وَ بِمَلَائِكَةِ اللَّهِ الْمُقَرَّبِينَ شُهَدَاءُ لِلَّهِ بِتَوْحِيدِهِ وَ عَدْلِهِ وَ كَرَمِهِ وَ جُودِهِ قَاطِعُونَ لِمَعَاذِيرِ الْمُعَانِدِينَ مِنْ إِمَائِهِ وَ عَبِيدِهِ
Ali-asws Bin Al-Husayn-asws said: ‘Then you, O group of Shias, the learned ones with our-asws knowledge, firstly being paired with us-asws and with the Angels of Proximity of the Lord-azwj, testifiers to Allah-azwj with His-azwj Tawheed (Oneness), and His-azwj Justice, and His-azwj Benevolence, and His-azwj Generosity, cutting off the excuses of the supporters, from His-azwj maids and His-azwj servants.
فَنِعْمَ الرَّأْيُ لِأَنْفُسِكُمْ رَأَيْتُمْ وَ نِعْمَ الْحَظُّ الْجَزِيلُ اخْتَرْتُمْ وَ بِأَشْرَفِ السَّعَادَةِ سَعِدْتُمْ حِينَ بِمُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ ع قُرِنْتُمْ وَ عُدُولُ اللَّهِ فِي أَرْضِهِ شَاهِرِينَ بِتَوْحِيدِهِ وَ تَمْجِيدِهِ جُعِلْتُمْ
So the best of the opinions for yourselves, are your own opinions, and the best great share is what you have chosen, and with the most noble of the fortunes is your fortune where you are paired with Muhammad-saww and his-saww Pure Progeny-asws, and representatives of Allah-azwj in His-azwj earth, publicising His-azwj Tawheed (Oneness) and doing His-azwj Glorification.
وَ هَنِيئاً لَكُمْ إِنَّ مُحَمَّداً لَسَيِّدُ الْأَوَّلِينَ وَ الْآخِرِينَ وَ إِنَّ أَصْحَابَ مُحَمَّدٍ الْمُوَالِينَ أَوْلِيَاءَ مُحَمَّدٍ وَ عَلِيٍّ صَلَّى اللَّهُ عَلَيْهِمَا وَ الْمُتَبَرِّءِينَ مِنْ أَعْدَائِهِمَا أَفْضَلُ أُمَمِ الْمُرْسَلِينَ وَ إِنَّ اللَّهَ لَا يَقْبَلُ مِنْ أَحَدٍ عَمَلًا إِلَّا بِهَذَا الِاعْتِقَادِ وَ لَا يَغْفِرُ لَهُ ذَنْباً وَ لَا يَقْبَلُ لَهُ حَسَنَةً وَ لَا يَرْفَعُ لَهُ دَرَجَةً إِلَّا بِهِ.
And congratulations to you that Muhammad-saww is Chief of the formers ones and the latter ones, and that the companions of Muhammad-saww are the friends of the friends of Muhammad-saww, and disavowers from their-asws enemies, being the most superior of the community of the Rasools-as; and that Allah-azwj will not Accept any deed from anyone except by this belief (doctrine), nor will He-azwj Forgive a sin for him, nor Accept any good deed for him, nor Raise any Level for him, except by it’’.[193]
69- ختص، الإختصاص أَبُو حَمْزَةَ الثُّمَالِيُّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ جَدِّهِ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: وَ اللَّهِ مَا بَرَأَ اللَّهُ مِنْ بَرِيَّةٍ أَفْضَلَ مِنْ مُحَمَّدٍ وَ مِنِّي وَ أَهْلِ بَيْتِي وَ إِنَّ الْمَلَائِكَةَ لَتَضَعُ أَجْنِحَتَهَا لِطَلَبَةِ الْعِلْمِ مِنْ شِيعَتِنَا.
‘Al Ikhtisas’ – Abu Hamza Al Sumaly,
‘From Ali-asws Bin Al-Husayn-asws, from his-asws grandfather-asws Amir Al-Momineen-asws having said: ‘There is no created being from the created beings of Allah-azwj, more superior than Muhammad-saww, and me-asws, and my-asws family-asws, and that the Angels lower their wings to the seeker of Knowledge from our-asws Shias’’.[194]
70- ختص، الإختصاص قَالَ الْبَاقِرُ ع الرُّوحُ عِمَادُ الدِّينِ وَ الْعِلْمُ عِمَادُ الرُّوحِ وَ الْبَيَانُ عِمَادُ الْعِلْمِ.
‘Al Ikhtisas’ –
Al-Baqir-asws said: ‘The soul is a pillar of Religion, and the knowledge is a pillar of the soul, and the explanation is a pillar of the knowledge’’.[195]
71- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْعَلَوِيِّ عَنِ ابْنِ نَهِيكٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص طَالِبُ الْعِلْمِ بَيْنَ الْجُهَّالِ كَالْحَيِّ بَيْنَ الْأَمْوَاتِ.
‘Al Amaali’ of the Sheykh Al Tusi – A group, from Abu Al Mufazzal, from Ja’far Bin Muhammad Al Alawy, from Ibn Naheyk, from Ibn Abu Umeyr, from Hamza Bin Humran,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘A seeker of the knowledge is between the ignorant ones like the living one between the dead’’.[196]
72- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ عَلِيِّ بْنِ جَعْفَرِ بْنِ مُسَافِرٍ الْهُذَلِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَعْلَى عَنْ أَبِي نُعَيْمٍ عُمَرَ بْنِ صَبِيحٍ عَنْ مُقَاتِلِ بْنِ حَيَّانَ عَنِ الضَّحَّاكِ بْنِ مُزَاحِمٍ عَنِ النَّزَّالِ بْنِ سَبْرَةَ عَنْ عَلِيٍّ ع وَ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ عَنْ رَسُولِ اللَّهِ ص قَالَ: مَنْ خَرَجَ يَطْلُبُ بَاباً مِنْ عِلْمٍ لِيَرُدَّ بِهِ بَاطِلًا إِلَى حَقٍّ أَوْ ضَلَالَةً إِلَى هُدًى كَانَ عَمَلُهُ ذَلِكَ كَعِبَادَةِ مُتَعَبِّدٍ أَرْبَعِينَ عَاماً.
‘Al Amaali’ of the Sheykh A Tusi – A group, from Abu Al Mufazzal, from Ali Bin Ja’far Bin Musafir al Hazly, from his father, from Muhammad Bin Ya’la, from Abu Naeem Umar Bin Sabeeh, from Maqatil Bin Hayan, from Al Zahaak Bin Mazahim, from Nazal Bin Sabrat,
‘From Ali-asws, and Abdullah Bin Masoud, from Rasool-Allah-saww having said: ‘One who goes out seeking a door of knowledge in order to rebut the falsehood with it to a truth, or (rebut) a straying to guidance, that deed of his would be like worship of a worshipper of forty years’’.[197]
73- ما، الأمالي للشيخ الطوسي الْحُسَيْنُ بْنُ إِبْرَاهِيمَ الْقَزْوِينِيُّ عَنْ مُحَمَّدِ بْنِ وَهْبَانَ عَنْ عَلِيِّ بْنِ حُبَيْشٍ عَنِ الْعَبَّاسِ بْنِ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنِ الْحُسَيْنِ بْنِ أَبِي غُنْدَرٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَمَالُ الْمُؤْمِنِ فِي ثَلَاثِ خِصَالٍ تَفَقُّهٍ فِي دِينِهِ وَ الصَّبْرِ عَلَى النَّائِبَةِ وَ التَّقْدِيرِ فِي الْمَعِيشَةِ.
‘Al Amaali’ of the Sheykh A Tusi – Al Husayn Bin Ibrahim Al Qazwiny, from Muhammad Bin Wahban, from Ali Bin Habeysh, from Al Abbas Bin Muhammad Bin Al Husayn, from his father, from Safwan, from Al Husayn Bin Abu Gandar, from Ibn Abu Yafour,
‘From Abu Abdullah-asws having said: ‘Perfection of the Momin is in three characteristics – Pondering in his Religion, and the patience upon the calamity, and the management in the (affairs of his) life’’.[198]
74- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ رَجَاءِ بْنِ يَحْيَى عَنْ حَمْدَانَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ زِيَادٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: قَالَ أَبُو ذَرٍّ رَضِيَ اللَّهُ عَنْهُ فِي خُطْبَتِهِ يَا مُبْتَغِيَ الْعِلْمِ لَا تَشْغَلْكَ الدُّنْيَا وَ لَا أَهْلٌ وَ لَا مَالٌ عَنْ نَفْسِكَ أَنْتَ يَوْمَ تُفَارِقُهُمْ كَضَيْفٍ بِتَّ فِيهِمْ ثُمَّ غَدَوْتَ عَنْهُمْ إِلَى غَيْرِهِمْ الدُّنْيَا وَ الْآخِرَةُ كَمَنْزِلٍ تَحَوَّلْتَ مِنْهُ إِلَى غَيْرِهِ
‘Al Amaali’ of the Sheykh Al Tusi – A group, from Abu Al Mufazzal, from Raja’a Bin Yahya, from Hamdan, from Haroun Ibn Muslim, from Mas’ada Bin Ziyad,
‘From Al-Sadiq-asws having said: ‘Abu Zarr-ra said in his-asws sermon, ‘O seeker of the knowledge! Do not let the world, or family, or wealth pre-occupy you from yourself. Today you are separate from them like a guest spending the night among them, then in the morning you will be going to others.
وَ مَا بَيْنَ الْبَعْثِ وَ الْمَوْتِ إِلَّا كَنَوْمَةٍ نِمْتَهَا ثُمَّ اسْتَيْقَظْتَ عَنْهَا يَا جَاهِلُ تَعَلَّمِ الْعِلْمَ فَإِنَّ قَلْباً لَيْسَ فِيهِ شَيْءٌ مِنَ الْعِلْمِ كَالْبَيْتِ الْخَرَابِ الَّذِي لَا عَامِرَ لَهُ.
The world and the Hereafter are like a house you transfer from to the other, and there isn’t between the Resurrection and the death except like a sleep you sleep, then you wake up from it. O ignorant one! Learn the knowledge, for the heart in which there isn’t anything from the knowledge is like the ruins which there is no builder for it’’.[199]
75- نُقِلَ مِنْ خَطِّ الْوَزِيرِ مُحَمَّدِ بْنِ الْعَلْقَمِيِّ قَالَ أَمْلَاهُ عَلَيَّ الشَّيْخُ الصَّنْعَانِيُّ أَبْقَاهُ اللَّهُ تَعَالَى فِي ثَالِثِ صَفَرٍ سَنَةَ ثَمَانٍ وَ أَرْبَعِينَ وَ سِتِّمِائَةٍ قَالَ قَالَ النَّبِيُّ ص مَنْهُومَانِ لَا يَشْبَعَانِ طَالِبُ عِلْمٍ وَ طَالِبُ دُنْيَا فَأَمَّا طَالِبُ الْعِلْمِ فَيَزْدَادُ رِضَا الرَّحْمَنِ وَ أَمَّا طَالِبُ الدُّنْيَا فَيَتَمَادَى فِي الطُّغْيَانِ.
From a copy of Al Wazeer Muhammad Bin al Alqama who said, ‘It was dictated to me by the Sheykh, may Allah-azwj the Exalted Keep him alive, on the 3rd Safar of the year 648. He said,
‘The Prophet-saww said: ‘Two greedy ones are never satiated – seeker of the knowledge and seeker of the world. As for the seeker of the knowledge, so he increases the Pleasure of the Beneficent, and as for the seeker of the world, he would continue in tyranny’’.[200]
76- نهج، نهج البلاغة الْعِلْمُ وِرَاثَةٌ كَرِيمَةٌ وَ الْفِكْرُ مِرْآةٌ صَافِيَةٌ.
(The book) Nahj (Al-Balagah) –
‘The knowledge is an honourable inheritance, and the thinking is a clear mirror’’.[201]
77- وَ قَالَ ع قِيمَةُ كُلِّ امْرِئٍ مَا يُحْسِنُ.
And he-asws said: ‘The worth of every person is what he improves’.[202]
78- وَ قَالَ ع إِنَّ هَذِهِ الْقُلُوبَ تَمَلُّ كَمَا تَمَلُّ الْأَبْدَانُ فَابْتَغُوا لَهَا طَرَائِفَ الْحِكْمَةِ.
And he-asws said: ‘The hearts tend go get weary just as the bodies get weary, therefore seek selections of the wisdom for these’’.[203]
79- وَ قَالَ ع إِنَّ أَوْلَى النَّاسِ بِالْأَنْبِيَاءِ أَعْلَمُهُمْ بِمَا جَاءُوا بِهِ ثُمَّ تَلَا ع إِنَّ أَوْلَى النَّاسِ بِإِبْراهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَ هذَا النَّبِيُّ وَ الَّذِينَ آمَنُوا.
And he-asws said: ‘The foremost of the people with the Prophets-as are the most knowledgeable with whatever they-as came with’. Then he-asws recited: Surely the foremost of people to Ibrahim are those who follow him and this Prophet and those who are believing [3:68]’’.[204]
80- نهج، نهج البلاغة سُئِلَ ع عَنِ الْخَيْرِ مَا هُوَ فَقَالَ لَيْسَ الْخَيْرَ أَنْ يَكْثُرَ مَالُكَ وَ وَلَدُكَ وَ لَكِنَّ الْخَيْرَ أَنْ يَكْثُرَ عِلْمُكَ وَ يَعْظُمَ حِلْمُكَ الْخَبَرَ.
(The book) Nahj (Al-Balagah),
‘He-asws was asked about the good, what is it? So he-asws said: ‘There is no good if you multiply your wealth and your children (to be abundant), but the good is that you multiply your knowledge and magnify your forbearance’’.[205]
81- وَ قَالَ ع لَا شَرَفَ كَالْعِلْمِ وَ لَا عِلْمَ كَالتَّفَكُّرِ.
And he-asws said: ‘There is no nobility like the knowledge, nor any knowledge like the pondering’’.[206]
82- وَ قَالَ ع كُلُّ وِعَاءٍ يَضِيقُ بِمَا جُعِلَ فِيهِ إِلَّا وِعَاءَ الْعِلْمِ فَإِنَّهُ يَتَّسِعُ.
And he-asws said: ‘Every container is too narrow for what is made to be in it, except for the container of the knowledge, for it is capacious’’.[207]
83- وَ قَالَ: مَنْهُومَانِ لَا يَشْبَعَانِ طَالِبُ الْعِلْمِ وَ طَالِبُ دُنْيَا.
And he-asws said: ‘Two greedy ones are never satiated – seeker of the knowledge and seeker of the world’’.[208]
84 كَنْزُ الْكَرَاجُكِيِّ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع النَّاسُ أَبْنَاءُ مَا يُحْسِنُونَ.
(The book) Kanz of Al Karajaky,
‘Amir Al-Momineen-asws said: ‘The people are sons of what they are improving’’.[209]
85- وَ قَالَ عَلَيْهِ السَّلَامُ الْجَاهِلُ صَغِيرٌ وَ إِنْ كَانَ شَيْخاً وَ الْعَالِمُ كَبِيرٌ وَ إِنْ كَانَ حَدَثاً.
And he-asws said: ‘The ignorant one is little and even if he was an old man, and the scholar is great and even if he was a youth’’.[210]
86- وَ قَالَ ع مَنْ عُرِفَ بِالْحِكْمَةِ لَحَظَتْهُ الْعُيُونُ بِالْوَقَارِ.
And he-asws said: ‘One who is recognised as being with the wisdom, the eyes (of the people) would look at him with the dignity’’.[211]
87- وَ قَالَ ع الْمَوَدَّةُ أَشْبَكُ الْأَنْسَابِ وَ الْعِلْمُ أَشْرَفُ الْأَحْسَابِ.
And he-asws said: ‘Cordiality is the most connecting of the lineages, and the knowledge is the most noble of the tribes’’.[212]
88- وَ قَالَ ع لَا كَنْزَ أَنْفَعُ مِنَ الْعِلْمِ وَ لَا قَرِينَ سَوْءٍ شَرٌّ مِنَ الْجَهْلِ.
And he-asws said: ‘There is no hoard more beneficial than the knowledge, nor any pair more evil than the ignorance’’.[213]
89- وَ قَالَ ع عَلَيْكُمْ بِطَلَبِ الْعِلْمِ فَإِنَّ طَلَبَهُ فَرِيضَةٌ وَ هُوَ صِلَةٌ بَيْنَ الْإِخْوَانِ وَ دَالٌّ عَلَى الْمُرُوءَةِ وَ تُحْفَةٌ فِي الْمَجَالِسِ وَ صَاحِبٌ فِي السَّفَرِ وَ أُنْسٌ فِي الْغُرْبَةِ.
And he-asws said: ‘Upon you is to seek the knowledge, for its seeking is an Obligation, and it is a link between the brethren, and a pointer upon the personality, and a gift in the gathering, and a companion during the journey, and a comforter in the estrangement’’.[214]
90- وَ قَالَ ع الشَّرِيفُ مَنْ شَرَّفَهُ عِلْمُهُ.
And he-asws said: ‘The nobleman is one whose nobility is his knowledge’’.[215]
91- وَ قَالَ ع مَنْ عَرَفَ الْحِكْمَةَ لَمْ يَصْبِرْ مِنَ الِازْدِيَادِ مِنْهَا.
And he-asws said: ‘One who is recognised as being with the wisdom, would not be patient except he would increase from it’’.[216]
92- وَ قَالَ الصَّادِقُ ع الْمُلُوكُ حُكَّامٌ عَلَى النَّاسِ وَ الْعُلَمَاءُ حُكَّامٌ عَلَى الْمُلُوكِ.
And Al-Sadiq-asws said: ‘The kings are rulers upon the people, and the scholars are rulers upon the kings’’.[217]
93- وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْكَلِمَةُ مِنَ الْحِكْمَةِ يَسْمَعُهَا الرَّجُلُ فَيَقُولُ أَوْ يَعْمَلُ بِهَا خَيْرٌ مِنْ عِبَادَةِ سَنَةٍ.
And Amir Al-Momineen-asws said: ‘The word of wisdom which the man hears, so he is saying it or acting by it, is better than the worship of a year’’.[218]
94 مُنْيَةُ الْمُرِيدِ، قَالَ النَّبِيُّ ص مَنْ طَلَبَ عِلْماً فَأَدْرَكَهُ كَتَبَ اللَّهُ لَهُ كِفْلَيْنِ مِنَ الْأَجْرِ وَ مَنْ طَلَبَ عِلْماً فَلَمْ يُدْرِكْهُ كَتَبَ اللَّهُ لَهُ كِفْلًا مِنَ الْأَجْرِ.
(The book) Maniyat Al Mureed –
‘The Prophet-saww said: ‘One who seeks knowledge and attains it, Allah-azwj would Write him two portions of the Recompense, and one who seeks knowledge but does not attain it, Allah-azwj would Write for him one portion of the Recompense’’.[219]
95- وَ قَالَ ص مَنْ أَحَبَّ أَنْ يَنْظُرَ إِلَى عُتَقَاءِ اللَّهِ مِنَ النَّارِ فَلْيَنْظُرْ إِلَى الْمُتَعَلِّمِينَ فَوَ الَّذِي نَفْسِي بِيَدِهِ مَا مِنْ مُتَعَلِّمٍ يَخْتَلِفُ إِلَى بَابِ الْعَالِمِ إِلَّا كَتَبَ اللَّهُ لَهُ بِكُلِّ قَدَمٍ عِبَادَةَ سَنَةٍ وَ بَنَى اللَّهُ بِكُلِّ قَدَمٍ مَدِينَةً فِي الْجَنَّةِ وَ يَمْشِي عَلَى الْأَرْضِ وَ هِيَ تَسْتَغْفِرُ لَهُ وَ يُمْسِي وَ يُصْبِحُ مَغْفُوراً لَهُ وَ شَهِدَتِ الْمَلَائِكَةُ أَنَّهُمْ عُتَقَاءُ اللَّهِ مِنَ النَّارِ.
And he-saww said: ‘One who loves to look at the ones whom Allah-azwj would Emancipate from the Fire, so let him look at the students, for, by the One-azwj in Whose Hand is my-saww, there is none from a student comes and goes to the door of knowledge, except Allah-azwj would Write for him, with every step taken, worship of a year, and Allah-azwj would Build, for every step take, a city in the Paradise, and he would be walking upon the ground and it would seek Forgiveness for him, and every morning and evening he would be Forgiven, and the Angels testify that they are the ones Emancipated from the Fire’’.[220]
96- وَ قَالَ ص مَنْ طَلَبَ الْعِلْمَ فَهُوَ كَالصَّائِمِ نَهَارَهُ الْقَائِمِ لَيْلَهُ وَ إِنَّ بَاباً مِنَ الْعِلْمِ يَتَعَلَّمُهُ الرَّجُلُ خَيْرٌ لَهُ مِنْ أَنْ يَكُونَ لَهُ أَبُو قُبَيْسٍ ذَهَباً فَأَنْفَقَهُ فِي سَبِيلِ اللَّهِ.
And he-asws said: ‘One who seeks the knowledge, so he is like the one Fasting during his day, and the one standing (for Salat) during his night, and that a door of knowledge learnt by the man is better for him than if there would happen to be for him, (the mount) Abu Qubays of gold, and he spends it in the Way of Allah-azwj’’.[221]
97- وَ قَالَ ص مَنْ جَاءَهُ الْمَوْتُ وَ هُوَ يَطْلُبُ الْعِلْمَ لِيُحْيِيَ بِهِ الْإِسْلَامَ كَانَ بَيْنَهُ وَ بَيْنَ الْأَنْبِيَاءِ دَرَجَةٌ وَاحِدَةٌ فِي الْجَنَّةِ.
And he-asws said: ‘The one to whom the death comes while he is seeking the knowledge in order to revive Al-Islam with it, there would only be one Level between him and the Prophets-as in the Paradise’’.[222]
98- وَ قَالَ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ لَأَنْ يَهْدِيَ اللَّهُ بِكَ رَجُلًا وَاحِداً خَيْرٌ مِنْ أَنْ يَكُونَ لَكَ حُمْرُ النَّعَمِ.
And he-saww said: ‘If Allah-azwj were to guide one man through you, it is better than if there happens to be for you than a red camel’’.[223]
99- وَ فِي رِوَايَةٍ أُخْرَى خَيْرٌ لَكَ مِنَ الدُّنْيَا وَ مَا فِيهَا.
And in another report: ‘Better for you than the world and whatever is in it’’.[224]
100- وَ قَالَ ص إِنَّ مَثَلَ مَا بَعَثَنِي اللَّهُ بِهِ مِنَ الْهُدَى وَ الْعِلْمِ كَمَثَلِ غَيْثٍ أَصَابَ أَرْضاً وَ كَانَ مِنْهَا طَائِفَةٌ طَيِّبَةٌ فَقَبِلَتِ الْمَاءَ فَأَنْبَتَتِ الْكَلَأَ وَ الْعُشْبَ الْكَثِيرَ وَ كَانَ مِنْهَا أَجَادِبُ أَمْسَكَتِ الْمَاءَ فَنَفَعَ اللَّهُ بِهَا النَّاسَ وَ شَرِبُوا مِنْهَا وَ سَقَوْا وَ زَرَعُوا وَ أَصَابَ طَائِفَةً مِنْهَا أُخْرَى إِنَّمَا هِيَ قِيعَانٌ لَا تُمْسِكُ مَاءً وَ لَا تُنْبِتُ كَلَأً
And he-asws said: ‘An example of what Allah-azwj Sent me-saww with, from the Guidance and the Knowledge, is like an example of rainfall hitting the land; and from it would be a good part, and it would accept the water, so there would grow abundant green pastures and vegetation, and from it would be barren which would withhold the water, for Allah-azwj would Benefit the people by it and they would drink from it, and they would quench and irrigate; and there is another part from it, rather it is barren, neither withholding the water nor does anything grow (in it).
فَذَلِكَ مَثَلُ مَنْ فَقُهَ فِي دِينِ اللَّهِ وَ تَفَقَّهَ مَا بَعَثَنِي اللَّهُ بِهِ فَعَلِمَ وَ عَلَّمَ وَ مَثَلُ مَنْ لَمْ يَرْفَعْ بِذَلِكَ رَأْساً وَ لَمْ يَقْبَلْ هُدَى اللَّهِ الَّذِي أُرْسِلْتُ بِهِ.
That is an example of one who ponders in the Religion of Allah-azwj and understands what Allah-azwj Sent me-saww with, so he learns and teaches, and an example of one does not raise a head with that nor does he accept Guidance of Allah-azwj which I-saww have been Sent with’’.[225]
101 وَ قَالَ ص مَنْ غَدَا فِي طَلَبِ الْعِلْمِ أَظَلَّتْ عَلَيْهِ الْمَلَائِكَةُ وَ بُورِكَ لَهُ فِي مَعِيشَتِهِ وَ لَمْ يَنْقُصْ مِنْ رِزْقِهِ.
And he-asws said: ‘One who rises early and goes to seek the knowledge, the Angels shade upon him, and Bless for him in his livelihood, and there be no reduction from his sustenance’’.[226]
102 وَ قَالَ ص نَوْمٌ مَعَ عِلْمٍ خَيْرٌ مِنْ صَلَاةٍ مَعَ جَهْلٍ.
And he-asws said: ‘Sleep with having knowledge is better than praying a Salat having ignorance’’.[227]
103 وَ قَالَ ص أَيُّمَا نَاشٍ نَشَأَ فِي الْعِلْمِ وَ الْعِبَادَةِ حَتَّى يَكْبَرَ أَعْطَاهُ اللَّهُ يَوْمَ الْقِيَامَةِ ثَوَابَ اثْنَيْنِ وَ سَبْعِينَ صِدِّيقاً.
And he-asws said: ‘Whoever grows older in the knowledge and the worship until he is old, on the Day of Judgment, Allah-azwj would Give him the Rewards of seventy two truthful ones’’.[228]
104 وَ قَالَ ص قَلِيلٌ مِنَ الْعِلْمِ خَيْرٌ مِنْ كَثِيرِ الْعِبَادَةِ.
And he-asws said: ‘Little from the knowledge is better than abundance of the (acts of) worship’’.[229]
105 وَ قَالَ ص مَنْ غَدَا إِلَى الْمَسْجِدِ لَا يُرِيدُ إِلَّا لِيَتَعَلَّمَ خَيْراً أَوْ لِيُعَلِّمَهُ كَانَ لَهُ أَجْرُ مُعْتَمِرٍ تَامَّ الْعُمْرَةِ وَ مَنْ رَاحَ إِلَى الْمَسْجِدِ لَا يُرِيدُ إِلَّا لِيَتَعَلَّمَ خَيْراً أَوْ لِيُعَلِّمَهُ فَلَهُ أَجْرُ حَاجٍّ تَامَّ الْحِجَّةِ.
And he-asws said: ‘One who wakes up early morning and goes to the Masjid not intending except to learn good, or to teach it, for him would be a Recompense of an Umrah performer having completed an Umrah, and one who goes to the Masjid not intending except to learn good or to teach it, for him would be the Recompense of a Hajj performer having completed the Hajj’’.[230]
106 وَ عَنْ صَفْوَانَ بْنِ غَسَّانَ قَالَ: أَتَيْتُ النَّبِيَّ ص وَ هُوَ فِي الْمَسْجِدِ مُتَّكِئٌ عَلَى بُرْدٍ لَهُ أَحْمَرَ فَقُلْتُ لَهُ يَا رَسُولَ اللَّهِ إِنِّي جِئْتُ أَطْلُبُ الْعِلْمَ
And from Safwan Bin Gasan who said,
‘I came to the Prophet-saww and he-saww was in the Masjid reclining upon a red cloak of his-saww, so I said to him-saww, ‘O Rasool-Allah-saww! I have come to seek the knowledge’.
فَقَالَ مَرْحَباً بِطَالِبِ الْعِلْمِ إِنَّ طَالِبَ الْعِلْمِ لَتَحُفُّهُ الْمَلَائِكَةُ بِأَجْنِحَتِهَا ثُمَّ يَرْكَبُ بَعْضُهَا بَعْضاً حَتَّى يَبْلُغُوا سَمَاءَ الدُّنْيَا مِنْ مَحَبَّتِهِمْ لِمَا يُطْلَبُ.
He-saww said: ‘Welcome to the seeker of knowledge! The seeker of knowledge is such that the Angels surround him with their wings, then some of them climb upon the others until they reach the sky of the world, out of love for the one who seeks’’.[231]
107 وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع كَفَى بِالْعِلْمِ شَرَفاً أَنْ يَدَّعِيَهُ مَنْ لَا يُحْسِنُهُ وَ يَفْرَحَ إِذَا نُسِبَ إِلَيْهِ وَ كَفَى بِالْجَهْلِ ذَمّاً يَبْرَأُ مِنْهُ مَنْ هُوَ فِيهِ.
And Amir Al-Momineen-asws said: ‘Suffice with knowledge as a nobility. One who is not good with it claims it, and is happy when it is linked to him. And suffice with the ignorance as a condemnation. One who is in it disavows from it’’.[232]
108 وَ عَنْهُ ع أَيْضاً الْعِلْمُ أَفْضَلُ مِنَ الْمَالِ بِسَبْعَةٍ الْأَوَّلُ أَنَّهُ مِيرَاثُ الْأَنْبِيَاءِ وَ الْمَالَ مِيرَاثُ الْفَرَاعِنَةِ الثَّانِي الْعِلْمُ لَا يَنْقُصُ بِالنَّفَقَةِ وَ الْمَالُ يَنْقُصُ بِهَا الثَّالِثُ يَحْتَاجُ الْمَالُ إِلَى الْحَافِظِ وَ الْعِلْمُ يَحْفَظُ صَاحِبَهُ
And he-asws said as well: ‘The knowledge is superior than the wealth by seven (aspects): The first, it is an inheritance of the Prophets, and the wealth is the inheritance of the Pharaohs. The second, the knowledge does not reduce with the spending, and the wealth reduces by it. The third, the wealth is needy to the protection, and the knowledge protects its owner.
الرَّابِعُ الْعِلْمُ يَدْخُلُ فِي الْكَفَنِ وَ يَبْقَى الْمَالُ الْخَامِسُ الْمَالُ يَحْصُلُ لِلْمُؤْمِنِ وَ الْكَافِرِ وَ الْعِلْمُ لَا يَحْصُلُ إِلَّا لِلْمُؤْمِنِ خَاصَّةً السَّادِسُ جَمِيعُ النَّاسِ يَحْتَاجُونَ إِلَى صَاحِبِ الْعِلْمِ فِي أَمْرِ دِينِهِمْ وَ لَا يَحْتَاجُونَ إِلَى صَاحِبِ الْمَالِ السَّابِعُ الْعِلْمُ يُقَوِّي الرَّجُلَ عَلَى الْمُرُورِ عَلَى الصِّرَاطِ وَ الْمَالُ يَمْنَعُهُ.
The fourth, the knowledge enters into the shroud and the wealth remains (outside). The fifth, the wealth is acquired by the Momin and the Kafir, while the knowledge is not acquired except by the Momin in particular. The sixth, the entirety of the people are needy to the owner of the knowledge regarding the matters of their Religion and are not needy to the owner of the wealth. The seventh, the knowledge would strengthen the man upon the passing over the Bridge, and the wealth would prevent him.[233]
109 وَ عَنْ زَيْنِ الْعَابِدِينَ ع لَوْ يَعْلَمُ النَّاسُ مَا فِي طَلَبِ الْعِلْمِ لَطَلَبُوهُ وَ لَوْ بِسَفْكِ الْمُهَجِ وَ خَوْضِ اللُّجَجِ إِنَّ اللَّهَ تَعَالَى أَوْحَى إِلَى دَانِيَالَ أَنَّ أَمْقَتَ عَبِيدِي إِلَيَّ الْجَاهِلُ الْمُسْتَخِفُّ بِحَقِّ أَهْلِ الْعِلْمِ التَّارِكُ لِلِاقْتِدَاءِ بِهِمْ وَ أَنَّ أَحَبَّ عِبَادِي عِنْدِي التَّقِيُّ الطَّالِبُ لِلثَّوَابِ الْجَزِيلِ اللَّازِمُ لِلْعُلَمَاءِ التَّابِعُ للحكماء [لِلْحُلَمَاءِ] الْقَابِلُ عَنِ الْحُكَمَاءِ.
And from Zayn Al-Abideen-asws: ‘If the people knew what was in seeking the knowledge, they would have sought it by even spilling the blood of their hearts, and diving to the depths. Allah-azwj the Exalted Revealed unto Daniyal-as: ‘The most Detested of My-azwj servants to Me-azwj is the ignorant one who takes lightly with the rights of the knowledgeable people, the neglecter of following them; and the most Beloved in My-azwj Presence is the pious seeking the great Rewards, necessitating the scholars, the follower of the wise ones, and accepted of their wisdom’’.[234]
110 وَ فِي الْإِنْجِيلِ فِي السُّورَةِ السَّابِعَةَ عَشَرَ مِنْهُ وَيْلٌ لِمَنْ سَمِعَ بِالْعِلْمِ وَ لَمْ يَطْلُبْهُ كَيْفَ يُحْشَرُ مَعَ الْجُهَّالِ إِلَى النَّارِ اطْلُبُوا الْعِلْمَ وَ تَعَلَّمُوهُ فَإِنَّ الْعِلْمَ إِنْ لَمْ يُسْعِدْكُمْ لَمْ يُشْقِكُمْ وَ إِنْ لَمْ يَرْفَعْكُمْ لَمْ يَضَعْكُمْ وَ إِنْ لَمْ يُغْنِكُمْ لَمْ يُفْقِرْكُمْ وَ إِنْ لَمْ يَنْفَعْكُمْ لَمْ يَضُرَّكُمْ
And (it is written) in the Evangel, in the 17th Chapter of it: ‘Woe be unto the one who is heard of as being with the knowledge and does not seek it, how he would be Ushered along with the ignorant ones to the Fire!’ Seek the knowledge and learn it, for the knowledge does not make you happy, it would not make you wretched, and if it does not raise you, it would not put you down, and if it does not enrich you, it would not impoverish you, and if it does not benefit you, it would not harm you.
وَ لَا تَقُولُوا نَخَافُ أَنْ نَعْلَمَ فَلَا نَعْمَلَ وَ لَكِنْ قُولُوا نَرْجُو أَنْ نَعْلَمَ وَ نَعْمَلَ وَ الْعِلْمُ يَشْفَعُ لِصَاحِبِهِ وَ حَقٌّ عَلَى اللَّهِ أَنْ لَا يُخْزِيَهُ
And do not be saying, ‘We fear that if we learn, we would not be acting by it’, but say, ‘We hope that if we learn, we would be acting by it’. And the knowledge would intercede for its owner, and it is would have a right upon Allah-azwj that He-azwj does not Disgrace him.
إِنَّ اللَّهَ يَقُولُ يَوْمَ الْقِيَامَةِ يَا مَعْشَرَ الْعُلَمَاءِ مَا ظَنُّكُمْ بِرَبِّكُمْ فَيَقُولُونَ ظَنُّنَا أَنْ تَرْحَمَنَا وَ تَغْفِرَ لَنَا فَيَقُولُ تَعَالَى فَإِنِّي قَدْ فَعَلْتُ إِنِّي اسْتَوْدَعْتُكُمْ حِكْمَتِي لَا لِشَرٍّ أَرَدْتُهُ بِكُمْ بَلْ لِخَيْرٍ أَرَدْتُهُ بِكُمْ فَادْخُلُوا فِي صَالِحِ عِبَادِي إِلَى جَنَّتِي وَ رَحْمَتِي.
Allah-azwj would be Saying on the Day of Judgment: “O group of scholars! What are your thoughts about your Lord-azwj?” They would be saying, ‘We think that You-azwj would Mercy us and Forgive (our sins) for us’. So He-azwj would be Saying: “I-azwj have Done so. I-azwj Deposited My-azwj Wisdom with you, not for an evil I-azwj Intended with you, but for goodness I-azwj Intended with you all, therefore enter to be among the righteous ones of My-azwj servants, into My-azwj Paradise, and My-azwj Mercy!”’.[235]
111 وَ عَنْ أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ: بَابٌ مِنَ الْعِلْمِ تَتَعَلَّمُهُ أَحَبُّ إِلَيْنَا مِنْ أَلْفِ رَكْعَةٍ تَطَوُّعاً
And from Abu Zarr-ra having said, ‘A door from the knowledge your learn is more beloved to us than a thousand Cycles of voluntary Salat’.
وَ قَالَ سَمِعْنَا رَسُولَ اللَّهِ ص يَقُولُ إِذَا جَاءَ الْمَوْتُ طَالِبَ الْعِلْمِ وَ هُوَ عَلَى هَذِهِ الْحَالِ مَاتَ شَهِيداً.
And hear said, ‘We heard Rasool-Allah-saww saying: ‘When the death comes to the seeker of knowledge and he is upon this state, he would die as a martyr’’.[236]
112 كِتَابُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ شُرَيْحٍ عَنْ حُمَيْدِ بْنِ شُعَيْبٍ عَنْ جَابِرٍ الْجُعْفِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ عَلِيّاً ع كَانَ يَقُولُ اقْتَرِبُوا اقْتَرِبُوا وَ اسْأَلُوا فَإِنَّ الْعِلْمَ يُقْبَضُ قَبْضاً وَ يَضْرِبُ بِيَدِهِ عَلَى بَطْنِهِ وَ يَقُولُ أَمَا وَ اللَّهِ مَا هُوَ مَمْلُوٌّ شَحْماً وَ لَكِنَّهُ مَمْلُوٌّ عِلْماً وَ اللَّهِ مَا مِنْ آيَةٍ نَزَلَتْ فِي رَجُلٍ مِنْ قُرَيْشٍ وَ لَا فِي الْأَرْضِ فِي بَرٍّ وَ لَا بَحْرٍ وَ لَا سَهْلٍ وَ لَا جَبَلٍ إِلَّا أَنَا أَعْلَمُ فِيمَنْ نَزَلَتْ وَ فِي أَيِّ يَوْمٍ وَ فِي أَيِّ سَاعَةٍ نَزَلَتْ.
The book of Ja’far Bin Muhammad Bin Shureyh, from Hameed Bin Shuayb, from Jabir al Ju’fy who said,
‘I heard Abu Abdullah-asws saying: ‘Ali-asws was saying: ‘Come closer, come closer and ask, for the knowledge is captured by a capturing’, and he-asws struck by his-asws hand upon his-asws belly, and he-asws said: ‘By Allah-azwj! It is not filled with fat, but it is filled with knowledge. By Allah-azwj! There is none from a Verse Revealed regarding a man from Quraysh, nor in the earth, nor desert, nor sea, nor coast, nor mountain, except I-asws know regarding who its was Revealed, and in which day, and in which time it was Revealed’’.[237]
باب 2 أصناف الناس في العلم و فضل حب العلماء
CHAPTER 2 – TYPES OF PEOPLE REGARDING THE KNOWLEDGE, AND MERITS OF LOVING THE SCHOLARS
1- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: النَّاسُ يَغْدُونَ عَلَى ثَلَاثَةٍ عَالِمٍ وَ مُتَعَلِّمٍ وَ غُثَاءٍ فَنَحْنُ الْعُلَمَاءُ وَ شِيعَتُنَا الْمُتَعَلِّمُونَ وَ سَائِرُ النَّاسِ غُثَاءٌ.
‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Al Washa’a, from Ahmad Bin A’iz, from Abu Khadeeja,
‘From Abu Abdullah-asws having said: ‘The people are waking up in the morning upon three (types) – a scholar, and a student, and scum, so we-asws are the scholars, and our-asws Shias are the students, and the rest of the people are scum’’.[238]
2- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنِ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص اغْدُ عَالِماً أَوْ مُتَعَلِّماً أَوْ أَحِبَّ الْعُلَمَاءَ وَ لَا تَكُنْ رَابِعاً فَتَهْلِكَ بِبُغْضِهِمْ.
‘Al Khisaal’ – My father, from Sa’ad, from Al Barqy, from his father, from Safwan, from Al Khazaz, from Muhammad Bin Muslim and someone else,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Wake up in the morning either as a scholar, or a student, or one who loves the scholars, and do not become a fourth, so you would be destroyed by your hatred for them’.[239]
3- ل، الخصال مَاجِيلَوَيْهِ عَنْ عَمِّهِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: النَّاسُ اثْنَانِ عَالِمٌ وَ مُتَعَلِّمٌ وَ سَائِرُ النَّاسِ هَمَجٌ وَ الْهَمَجُ فِي النَّارِ.
Mayjalawiya, from his uncle Muhammad Bin Abu Al Qasim, from Al Barqy, from his father, from Ibn Abu Umeyr,
‘Raising it to Abu Abdullah-asws having said: ‘The people are two (types) – a scholar and a student, and the rest of the people are riffraff, and the riffraff would be in the Fire’’.[240]
4- ل، الخصال حَدَّثَنَا أَبُو الْحَسَنِ مُحَمَّدُ بْنُ عَلِيِّ بْنِ الشَّاهِ قَالَ حَدَّثَنَا أَبُو إِسْحَاقَ الْخَوَاصُّ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ يُونُسَ الْكَرِيمِيُّ عَنْ سُفْيَانَ بْنِ وَكِيعٍ عَنْ أَبِيهِ عَنْ سُفْيَانَ الثَّوْرِيِّ عَنْ مَنْصُورٍ عَنْ مُجَاهِدٍ عَنْ كُمَيْلِ بْنِ زِيَادٍ قَالَ: خَرَجَ إِلَيَّ عَلِيُّ بْنُ أَبِي طَالِبٍ ع فَأَخَذَ بِيَدِي وَ أَخْرَجَنِي إِلَى الْجَبَّانِ وَ جَلَسَ وَ جَلَسْتُ ثُمَّ رَفَعَ رَأْسَهُ إِلَيَّ فَقَالَ يَا كُمَيْلُ احْفَظْ عَنِّي مَا أَقُولُ لَكَ النَّاسُ ثَلَاثَةٌ عَالِمٌ رَبَّانِيٌّ وَ مُتَعَلِّمٌ عَلَى سَبِيلِ نَجَاةٍ وَ هَمَجٌ رَعَاعٌ أَتْبَاعُ كُلِّ نَاعِقٍ يَمِيلُونَ مَعَ كُلِّ رِيحٍ لَمْ يَسْتَضِيئُوا بِنُورِ الْعِلْمِ وَ لَمْ يَلْجَئُوا إِلَى رُكْنٍ وَثِيقٍ
‘Al Khisaal’ – It was narrated to us by Abu Al Hassan Muhammad Bin Ali Bin Al Shah, from Abu Is’haq Al Khawas, from Muhammad BinYunus Al Kareemy, from Sufyan Bin Wakie, from his father, from Sufyan Al Sowry, from Mansour, from Mujahid, from Kumeyl Bin Ziyad who said,
‘Ali-asws Bin Abu Talib-asws came out to me, and he-asws grabbed my hand and took me out to the cheese maker and he-asws sat down, and I sat (as well). Then he-asws raised his-asws head towards me and he-asws said: ‘O Kumeyl! Memorise from me what I-asws am saying to you. The people are three (types) – A Divine scholar, and a student upon the Way of Allah-azwj, and riffraff mob following every innovative speaker, inclining with every wind, not illuminated by the light of knowledge, and not turning to a strong corner.
يَا كُمَيْلُ الْعِلْمُ خَيْرٌ مِنَ الْمَالِ الْعِلْمُ يَحْرُسُكَ وَ أَنْتَ تَحْرُسُ الْمَالَ وَ الْمَالُ تَنْقُصُهُ النَّفَقَةُ وَ الْعِلْمُ يَزْكُو عَلَى الْإِنْفَاقِ
O Kumeyl! The knowledge is better than the wealth. The knowledge protects you, while you are a protector of wealth, and the spending reduces the wealth while the knowledge gets purified upon the spending.
يَا كُمَيْلُ مَحَبَّةُ الْعَالِمِ دِينٌ يُدَانُ بِهِ يَكْسِبُهُ الطَّاعَةَ فِي حَيَاتِهِ وَ جَمِيلَ الْأُحْدُوثَةِ بَعْدَ وَفَاتِهِ فَمَنْفَعَةُ الْمَالِ تَزُولُ بِزَوَالِهِ
O Kumeyl! Love of the knowledge is a Religion one can make it a Religion with, collecting the (acts of) obedience during his lifetime, and beautiful discussion (about him) after his death. Thus, it is beneficial. The wealth is such, you will decline along with its decline.
يَا كُمَيْلُ مَاتَ خُزَّانُ الْأَمْوَالِ وَ هُمْ أَحْيَاءٌ وَ الْعُلَمَاءُ بَاقُونَ مَا بَقِيَ الدَّهْرُ أَعْيَانُهُمْ مَفْقُودَةٌ وَ أَمْثَالُهُمْ فِي الْقُلُوبِ مَوْجُودَةٌ هَاهْ إِنَّ هَاهُنَا وَ أَشَارَ بِيَدِهِ إِلَى صَدْرِهِ لَعِلْماً لَوْ أَصَبْتُ لَهُ حَمَلَةً بَلَى أَصَبْتُ لَهُ لَقِناً غَيْرَ مَأْمُونٍ يَسْتَعْمِلُ آلَةَ الدِّينِ فِي طَلَبِ الدُّنْيَا وَ يَسْتَظْهِرُ بِحُجَجِ اللَّهِ عَلَى خَلْقِهِ وَ بِنِعَمِهِ عَلَى عِبَادِهِ لِيَتَّخِذَهُ الضُّعَفَاءُ وَلِيجَةً مِنْ دُونِ وَلِيِّ الْحَقِّ
O Kumeyl! The treasures of the wealth died, and they (owners) are still alive, while the scholars are remaining for long as time remains. Their prominent ones are gone while their example are found to be in the hearts. Here it is, over here’ – and he-asws gestured by his-asws hand to his-asws chest – ‘For knowledge, if I-asws were to find a (rightful) bearer for it, I-asws would indoctrinate without safeguards, (but) one (of them) uses the tool of Religion in seeking the world, and he overcomes by Arguments of Allah-azwj upon His-azwj creatures, and by His-azwj Bounty upon His-azwj servants so that the weak ones would take him as a confidant from besides the rightful Guardian-asws.
أَوْ مُنْقَاداً لِحَمَلَةِ الْعِلْمِ لَا بَصِيرَةَ لَهُ فِي أَحْنَائِهِ يَقْدَحُ الشَّكُّ فِي قَلْبِهِ بِأَوَّلِ عَارِضٍ مِنْ شُبْهَةٍ أَلَا لَا ذَا وَ لَا ذَاكَ فَمَنْهُومٌ بِاللَّذَّاتِ سَلِسَ الْقِيَادِ لِلشَّهَوَاتِ أَوْ مُغْرًى بِالْجَمْعِ وَ الِادِّخَارِ لَيْسَا مِنْ رُعَاةِ الدِّينِ أَقْرَبُ شَبَهاً بِهِمَا الْأَنْعَامُ السَّائِمَةُ
Or (I-asws find) a saviour of a bearer of the knowledge, (but) there is no insight for him in his feelings. He jumps on doubt in his first at the first exposure of a suspicion. Indeed! He is neither that nor that, for indulges in the pleasures, being easily guided by the desires. Or (I-asws find) one drowning by the amassing and the hoarding (of wealth), not being from the shepherds of Religion. The closest resemblance with these two are the silent animals.
كَذَلِكَ يَمُوتُ الْعِلْمُ بِمَوْتِ حَامِلِيهِ اللَّهُمَّ بَلَى لَا تَخْلُو الْأَرْضُ مِنْ قَائِمٍ بِحُجَّةٍ ظَاهِرٍ أَوْ خافي [خَافٍ] مَغْمُورٍ لِئَلَّا تَبْطُلَ حُجَجُ اللَّهِ وَ بَيِّنَاتُهُ وَ كَمْ ذَا وَ أَيْنَ أُولَئِكَ الْأَقَلُّونَ عَدَداً الْأَعْظَمُونَ خَطَراً بِهِمْ يَحْفَظُ اللَّهُ حُجَجَهُ حَتَّى يُودِعُوهَا نُظَرَاءَهُمْ وَ يَزْرَعُوهَا فِي قُلُوبِ أَشْبَاهِهِمْ
Like that, the knowledge dies with the death of its bearer. O Allah-azwj! Yes! The earth will not be empty from an establisher of the apparent Arguments, or a fearful one, obscured, lest the Arguments of Allah-azwj and His-azwj Proofs get invalidated. And how many are those, and where are those few in number and greatest in danger? By them-asws Allah-azwj Protects His-azwj Arguments until He-azwj Deposits it in their equal ones, and Cultivates it in the hearts of their similar ones.
هَجَمَ بِهِمُ الْعِلْمُ عَلَى حَقَائِقِ الْأُمُورِ فَبَاشَرُوا رُوحَ الْيَقِينِ وَ اسْتَلَانُوا مَا اسْتَوْعَرَهُ الْمُتْرَفُونَ وَ أَنِسُوا بِمَا اسْتَوْحَشَ مِنْهُ الْجَاهِلُونَ صَحِبُوا الدُّنْيَا بِأَبْدَانٍ أَرْوَاحُهَا مُعَلَّقَةٌ بِالْمَحَلِّ الْأَعْلَى
The knowledges attacks through them-asws upon the realities of the matters, so they-asws undertake the souls of certainty, and they-asws announce what the swindlers had propagated, and they-asws give comfort with what the ignorant ones had scared (others). They-asws accompany the world by bodies, their-asws souls being connected with the lofty places.
يَا كُمَيْلُ أُولَئِكَ خُلَفَاءُ اللَّهِ وَ الدُّعَاةُ إِلَى دِينِهِ هَايْ هَايْ شَوْقاً إِلَى رُؤْيَتِهِمْ وَ أَسْتَغْفِرُ اللَّهَ لِي وَ لَكُمْ.
O Kumeyl! They-asws are the Caliphs of Allah-azwj, and the callers to His-azwj Religion. Alas! Alas! My-asws desire to see them-asws. And may Allah-azwj Forgive me and you all’’.[241]
5- ف، تحف العقول إِنَّ هَذِهِ الْقُلُوبَ أَوْعِيَةٌ فَخَيْرُهَا أَوْعَاهَا احْفَظْ عَنِّي مَا أَقُولُ إِلَى آخِرِ الْخَبَرِ.
‘These hearts are container, so the best of these is the most retaining one of these. Memorise from me-asws what I-asws am saying’ – up to the end of the Hadeeth.[242]
6- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الصَّدُوقِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ مَاجِيلَوَيْهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الصَّيْرَفِيِّ عَنْ نَصْرِ بْنِ مُزَاحِمٍ عَنْ عُمَرَ بْنِ سَعْدٍ عَنْ فُضَيْلِ بْنِ خَدِيجٍ عَنْ كُمَيْلِ بْنِ زِيَادٍ النَّخَعِيِّ قَالَ: كُنْتُ مَعَ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فِي مَسْجِدِ الْكُوفَةِ وَ قَدْ صَلَّيْنَا الْعِشَاءَ الْآخِرَةَ فَأَخَذَ بِيَدِي حَتَّى خَرَجْنَا مِنَ الْمَسْجِدِ فَمَشَى حَتَّى خَرَجَ إِلَى ظَهْرِ الْكُوفَةِ لَا يُكَلِّمُنِي بِكَلِمَةٍ
‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Sadouq, from his father, from Muhammad Bin Abu Al Qasim Lajaylawiya, from Muhammad Bin Ali Al Sayrafi, from Nasr Bin Mazahim, from Umar Bin Sa’ad, from Fazeyl Bin Khadeej, from Kumeyl Bin Ziyad Al Nakhaie who said,
‘I was with Amir Al-Momineen Ali-asws Bin Abu Talib-asws in Masjid of Al-Kufa, and we had already prayed the last Al-Isha Salat. He-asws grabbed my hand until we went out from the Masjid, and we walked until we went out to the back of Al-Kufa, not speaking a word.
فَلَمَّا أَصْحَرَ تَنَفَّسَ ثُمَّ قَالَ يَا كُمَيْلُ إِنَّ هَذِهِ الْقُلُوبَ أَوْعِيَةٌ فَخَيْرُهَا أَوْعَاهَا احْفَظْ عَنِّي مَا أَقُولُ إِلَى آخِرِ الْخَبَرِ إِلَّا أَنَّ فِيهِ صُحْبَةَ الْعَالِمِ دِينٌ يُدَانُ اللَّهُ بِهِ
So when we had space, he-asws took a breath, then said: ‘O Kumeyl! These hearts are containers, so the best of these are the most retaining of them. Memorise from me-asws what I-asws am saying to you’ – up to the end of the Hadeeth. Accompanying the scholars is a Religion Allah-azwj has Made it a Religion with’.
يَا كُمَيْلُ مَنْفَعَةُ الْمَالِ تَزُولُ بِزَوَالِهِ يَا كُمَيْلُ مَاتَ خُزَّانُ الْمَالِ وَ الْعُلَمَاءُ بَاقُونَ مَا بَقِيَ الدَّهْرُ أَعْيَانُهُمْ مَفْقُودَةٌ وَ أَمْثَالُهُمْ فِي الْقُلُوبِ مَوْجُودَةٌ هَاهْ هَاهْ إن هاهنا يقتدح الشك بشبهة ظاهر مشهور أو مستتر مغمور و بيناته و إن أولئك أرواح اليقين ما استوعره خُلَفَاءُ اللَّهِ فِي أَرْضِهِ وَ الدُّعَاةُ إِلَى دِينِهِ هَاهْ هَاهْ شَوْقاً إِلَى رُؤْيَتِهِمْ وَ أَسْتَغْفِرُ اللَّهَ لِي وَ لَكُمْ ثُمَّ نَزَعَ يَدَهُ مِنْ يَدِي وَ قَالَ انْصَرِفْ إِذَا شِئْتَ.
O Kumeyl! Benefit of the wealth declines by its decline, O Kumeyl. The hoarders of the wealth are dead, and the scholars will remain for as long as time. Their prominent ones are gone, and their examples remain to be found in the hearts. Here it is, over here, the doubts is born with its apparent suspicions, or veiled, obscured, and its proofs. And they-asws are the souls of certainty, what difficult road the Caliphs of Allah-azwj is in His-azwj earth, and the callers to His-azwj Religion. Alas! Alas! Desire to see them! And may Allah-azwj Forgive me and you all!’ Then he-asws let go of my hand from his-asws hand, and said: ‘Leave, whenever you so like to’’.[243]
7- نهج، نهج البلاغة قَالَ كُمَيْلُ بْنُ زِيَادٍ أَخَذَ بِيَدِي أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع فَأَخْرَجَنِي إِلَى الْجَبَّانَةِ فَلَمَّا أَصْحَرَ تَنَفَّسَ الصُّعَدَاءَ ثُمَّ قَالَ يَا كُمَيْلُ إِنَّ هَذِهِ الْقُلُوبَ أَوْعِيَةٌ الْخَبَرَ.
(The book) Nahj (Al-Balagah) – Kumeyl Bin Ziyad said, ‘Amir Al-Momineen Ali-asws Bin Abu Talib-asws grabbed my hand, and exited me from to Al-Kufa to Al-Jabana. So when we were at wilderness, he-asws breathed a sigh of relief, then said: ‘O Kumeyl! These hearts are containers’ – The Hadeeth’.[244]
8- ير، بصائر الدرجات الْحَسَنُ بْنُ عَلِيٍّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنِ ابْنِ عَمِيرَةَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ النَّاسَ رَجُلَانِ عَالِمٌ وَ مُتَعَلِّمٌ وَ سَائِرُ النَّاسِ غُثَاءٌ فَنَحْنُ الْعُلَمَاءُ وَ شِيعَتُنَا الْمُتَعَلِّمُونَ وَ سَائِرُ النَّاسِ غُثَاءٌ.
‘Basaair Al Darajaat’ – Al Hassan Bin Ali, from Al Abbas Bin Aamir, from Ibn Umeyra, from Amro Bin Shimr, from Jabir,
‘From Abu Abdullah-asws having said: ‘The people are two (types of) men – a scholar and a student, and the rest of the people are scum. So we-asws are the scholars, and our-asws Shias are the students, and the rest of the people are scum’.[245]
9- سن، المحاسن أَبِي رَفَعَهُ إِلَى أَبِي جَعْفَرٍ ع قَالَ: اغْدُ عَالِماً خَيْراً وَ تَعَلَّمْ خَيْراً.
My father,
‘Raising it to Abu Ja’far-asws having said: ‘Going to the scholars is good, and learning is good’’.[246]
10- سن، المحاسن ابْنُ مَحْبُوبٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ جَابِرٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص اغْدُ عَالِماً أَوْ مُتَعَلِّماً وَ إِيَّاكَ أَنْ تَكُونَ لَاهِياً مُتَلَذِّذاً.
Ibn Mahboun, from Amro Bin Abu Al Maqdam, from Jabir Al Jufy,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Either be a teacher or a student, and beware of becoming busy in pleasures’’.[247]
11- سن، المحاسن أَبِي عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ عَنِ الثُّمَالِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع اغْدُ عَالِماً أَوْ مُتَعَلِّماً أَوْ أَحِبَّ أَهْلَ الْعِلْمِ وَ لَا تَكُنْ رَابِعاً فَتَهْلِكَ بِبُغْضِهِمْ.
‘Al Mahasin’ – My father, from Safwan, from Al A’ala, from Muhammad, from Al Sumaly who said,
‘Abu Abdullah-asws said: ‘Be either a teacher or a student, or one loving the people of the knowledge, and do not become a fourth for you will be destroyed due to having hatred for them’’.[248]
12- ضه، روضة الواعظين غو، غوالي اللئالي قَالَ النَّبِيُّ ص لَا خَيْرَ فِي الْعَيْشِ إِلَّا لِرَجُلَيْنِ عَالِمٍ مُطَاعٍ أَوْ مُسْتَمِعٍ وَاعٍ.
‘Rowzat Al Waizeen’ – The Prophet-saww said: ‘There is no good in the life except for two (types of) men – a scholar obeyed, or a listener retaining’’.[249]
13- غو، غوالي اللئالي قَالَ النَّبِيُّ ص اغْدُ عَالِماً أَوْ مُتَعَلِّماً أَوْ مُسْتَمِعاً أَوْ مُحِبّاً لَهُمْ وَ لَا تَكُنِ الْخَامِسَ فَتَهْلِكَ.
‘Gawaly Al La’aly’ – The Prophet-saww: ‘Be either a scholar, or a student, or a listener, or one loving them, and do not become the fifth, for you would be destroyed’’.[250]
14- وَ قَالَ ص النَّظَرُ إِلَى وَجْهِ الْعَالِمِ عِبَادَةٌ.
And he-saww said: ‘The looking at the face of the scholar-asws, is (an act of) worship’’.[251]
15- غو، غوالي اللئالي رُوِيَ عَنْ بَعْضِ الصَّادِقِينَ ع أَنَّ النَّاسَ أَرْبَعَةٌ رَجُلٌ يَعْلَمُ وَ يَعْلَمُ أَنَّهُ يَعْلَمُ فَذَاكَ مُرْشِدٌ عَالِمٌ فَاتَّبِعُوهُ وَ رَجُلٌ يَعْلَمُ وَ لَا يَعْلَمُ أَنَّهُ يَعْلَمُ فَذَاكَ غَافِلٌ فَأَيْقِظُوهُ وَ رَجُلٌ لَا يَعْلَمُ وَ يَعْلَمُ أَنَّهُ لَا يَعْلَمُ فَذَاكَ جَاهِلٌ فَعَلِّمُوهُ وَ رَجُلٌ لَا يَعْلَمُ وَ يَعْلَمُ أَنَّهُ يَعْلَمُ فَذَاكَ ضَالٌّ فَأَرْشِدُوهُ.
‘Gawaly Al La’aly’ – It is reported from one of the two truthful ones (5th or 6th Imam-asws), ‘The people are four (types): A man who knows and he knowns that he knows, so that is a guide (Murshid), a scholar, so follow him; and a man who knows, and he does not know that he knows, so that is a heedless one, so wake him up; and a man who does not know, and he knows that he does not know, so that is an ignorant one, therefore teach him; and a man who does not know, and he knows (thinks) that he knows, so that is a straying one, therefore guide him’’.[252]
16- ب، قرب الإسناد ابْنُ ظَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: لَوْ كَانَ الْعِلْمُ مَنُوطاً بِالثُّرَيَّا لَتَنَاوَلَهُ رِجَالٌ مِنْ فَارِسَ.
‘Qurb Al Isnaad’ – Ibn Zareyf, from Ibn Alwan,
‘From Ja’far-asws, from his-asws father-asws, ‘Rasool-Allah-saww said: ‘If the knowledge was entrusted with the star, it would be attained by men from Persia’’.[253]
17- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ بْنِ يَاسِينَ قَالَ سَمِعْتُ سَيِّدِي أَبَا الْحَسَنِ عَلِيَّ بْنَ مُحَمَّدِ بْنِ الرِّضَا ع بِسُرَّمَنْرَأَى يَقُولُ الْغَوْغَاءُ قَتَلَةُ الْأَنْبِيَاءِ وَ الْعَامَّةُ اسْمٌ مُشْتَقٌ مِنَ الْعَمَى مَا رَضِيَ اللَّهُ لَهُمْ أَنْ شَبَّهَهُمْ بِالْأَنْعَامِ حَتَّى قَالَ بَلْ أَضَلُّ سَبِيلًا.
‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Abdullah Bin Muhammad Bin Ubeydullah Bin Yaseen who said,
‘I hear my Master-asws Abu Al-Hassan Ali-asws Bin Muhammad-asws Bin al Reza-asws at Sur Man Rayy, saying: ‘The lowest of the people killed the Prophets-as, and the term ‘Al-Amma’ (general Muslims) is a name derived from ‘Al-Amma’ (the blind). Allah-azwj was not Pleased for them to be resembled with the animals until He-azwj Said: ‘But, they are more straying of the way [25:44]’’.[254]
18- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا أَرْذَلَ اللَّهُ عَبْداً حَظَرَ عَلَيْهِ الْعِلْمَ.
The (book) Nahj (Al-Balagah) – Amir Al-Momineen-asws said: ‘When Allah-azwj Despises a servant, He-azwj Bars the knowledge upon him’’.[255]
19 كَنْزُ الْكَرَاجُكِيِّ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع اغْدُ عَالِماً أَوْ مُتَعَلِّماً وَ لَا تَكُنِ الثَّالِثَ فَتَعْطَبَ.
(The book) Kunz of Al-Karajaky – Amir Al-Momineen-asws said: ‘Be either scholars, or student, and do not become the third, for you will be damaged’’.[256]
20 كِتَابُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ شُرَيْحٍ عَنْ حُمَيْدِ بْنِ شُعَيْبٍ عَنْ جَابِرٍ الْجُعْفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ: اغْدُ عَالِماً خَيْراً أَوْ مُتَعَلِّماً خَيْراً.
The book of Ja’far Bin Muhammad Bin Shareeh, from Humeyd Bin Shuayb, from Jabir Al Ju’fy,
‘From Abu Abdullah-asws having said: ‘Being a scholar is good, or a student is good’’.[257]
باب 3 سؤال العالم و تذاكره و إتيان بابه
CHAPTER 3 – ASKING THE SCHOLAR, AND DISCUSSING WITH HIM, AND GOING TO HIS DOOR
الآيات النحل الأنبياء فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ.
The Verses – (Surah) Al-Nahl V 43, (Surah) Al-Anbiya V 7: therefore ask the people of Al-Zikr if you don’t know [21:7].
1- ل، الخصال ابْنُ الْمُغِيرَةِ بِإِسْنَادِهِ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: الْعِلْمُ خَزَائِنُ وَ الْمَفَاتِيحُ السُّؤَالُ فَاسْأَلُوا يَرْحَمُكُمُ اللَّهُ فَإِنَّهُ يُؤْجَرُ فِي الْعِلْمِ أَرْبَعَةٌ السَّائِلُ وَ الْمُتَكَلِّمُ وَ الْمُسْتَمِعُ وَ الْمُحِبُّ لَهُمْ.
‘Al Khisaal’ – Ibn Al Mugheira, by his chain from Al Sakuny,
‘From Ja’far-asws, from his-asws father-asws having said: ‘The knowledge is a treasure, and its keys are the questions, therefore ask, may Allah-azwj have Mercy on you, for the Recompensed ones regarding the knowledge are four: The questioner, and the speaker, and the listener, and the one who loves them’’.[258]
2- ل، الخصال الْقَطَّانُ عَنْ أَحْمَدَ الْهَمْدَانِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنِ الثُّمَالِيِّ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع كَانَتِ الْحُكَمَاءُ فِيمَا مَضَى مِنَ الدَّهْرِ تَقُولُ يَنْبَغِي أَنْ يَكُونَ الِاخْتِلَافُ إِلَى الْأَبْوَابِ لِعَشَرَةِ أَوْجُهٍ
‘Al Khisaal’ – Al Qatan, from Ahmad Al Hamdany, from Ali Bin Al Hassan Bin Fazal, from his father, from Marwan Bin Muslim, from Al Sumaly, from Ibn Tareyf, from Ibn Nabata who said,
‘Amir Al-Momineen-asws said: ‘The wise ones in the bygone eras were saying, ‘It is befitting that there happens to be coming and going to the doors for ten perspectives:
أَوَّلُهَا بَيْتُ اللَّهِ عَزَّ وَ جَلَّ لِقَضَاءِ نُسُكِهِ وَ الْقِيَامِ بِحَقِّهِ وَ أَدَاءِ فَرْضِهِ
The first of it is the House of Allah-azwj Mighty and Majestic, to fulfil his rituals, and the standing by His-azwj Right, and fulfilling His-azwj Obligations.
وَ الثَّانِي أَبْوَابُ الْمُلُوكِ الَّذِينَ طَاعَتُهُمْ مُتَّصِلَةٌ بِطَاعَةِ اللَّهِ عَزَّ وَ جَلَّ وَ حَقُّهُمْ وَاجِبٌ وَ نَفْعُهُمْ عَظِيمٌ وَ ضَرَرُهُمْ شَدِيدٌ-
And the second, are the doors of the kings, those whose obedience to them is linked with the obedience of Allah-azwj Mighty and Majestic, and their rights are Obligatory, and their benefits are great, and their harm is severe.
وَ الثَّالِثُ أَبْوَابُ الْعُلَمَاءِ الَّذِينَ يُسْتَفَادُ مِنْهُمْ عِلْمُ الدِّينِ وَ الدُّنْيَا
And the third are the doors of the scholars, those from whom one can benefit from them of the knowledge of the Religion and the world.
وَ الرَّابِعُ أَبْوَابُ أَهْلِ الْجُودِ وَ الْبَذْلِ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمُ الْتِمَاسَ الْحَمْدِ وَ رَجَاءَ الْآخِرَةِ
And the fourth, are the doors of the people of benevolence and the giving, those who are spending their wealth seeking the praise and the hopes of the Hereafter.
وَ الْخَامِسُ أَبْوَابُ السُّفَهَاءِ الَّذِينَ يُحْتَاجُ إِلَيْهِمْ فِي الْحَوَادِثِ وَ يُفْزَعُ إِلَيْهِمْ فِي الْحَوَائِجِ
And the fifth, are the doors of the foolish ones, those who are needy to them regarding the newly occurring events and panic to them regarding the needs.
وَ السَّادِسُ أَبْوَابُ مَنْ يُتَقَرَّبُ إِلَيْهِ مِنَ الْأَشْرَافِ لِالْتِمَاسِ الْهَيْئَةِ وَ الْمُرُوءَةِ وَ الْحَاجَةِ
And the sixth, are the doors of ones to whom the noblemen draw closer to, in order to seek the awe, and the esteem, and the need.
وَ السَّابِعُ أَبْوَابُ مَنْ يُرْتَجَى عِنْدَهُمُ النَّفْعُ فِي الرَّأْيِ وَ الْمَشُورَةِ وَ تَقْوِيَةِ الْحَزْمِ وَ أَخْذِ الْأُهْبَةِ لِمَا يُحْتَاجُ إِلَيْهِ-
And the seventh, are doors of ones in whose presence is sought the benefit regarding the opinion, and the consultation, and strengthen the determination, and take the gifts to him.
وَ الثَّامِنُ أَبْوَابُ الْإِخْوَانِ لِمَا يَجِبُ مِنْ مُوَاصَلَتِهِمْ وَ يَلْزَمُ مِنْ حُقُوقِهِمْ
And the eighth, are doors of the brethren for what is Obligated from maintenance (of relationships) and the necessitation of their rights.
وَ التَّاسِعُ أَبْوَابُ الْأَعْدَاءِ الَّتِي تَسْكُنُ بِالْمُدَارَاةِ غَوَائِلُهُمْ وَ يُدْفَعُ بِالْحِيَلِ وَ الرِّفْقِ وَ اللُّطْفِ وَ الزِّيَارَةِ عَدَاوَتُهُمْ
And the ninth, are doors of the enemies who dwell in the way of their surroundings, and their enmity can be repelled by the trickery, and the kindness, and the subtleties, and the visitations.
وَ الْعَاشِرُ أَبْوَابُ مَنْ يُنْتَفَعُ بِغِشْيَانِهِمْ وَ يُسْتَفَادُ مِنْهُمْ حُسْنُ الْأَدَبِ وَ يُؤْنَسُ بِمُحَادَثَتِهِمْ.
Tenth, are the doors of ones, frequenting them can be benefit from their goodness of the ethics, and comfort of their discussions’’.[259]
3- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْعِلْمُ خَزَائِنُ وَ مِفْتَاحُهُ السُّؤَالُ فَاسْأَلُوا يَرْحَمُكُمُ اللَّهُ فَإِنَّهُ يُؤْجَرُ فِيهِ أَرْبَعَةٌ السَّائِلُ وَ الْمُعَلِّمُ وَ الْمُسْتَمِعُ وَ الْمُحِبُّ لَهُمْ.
‘Saheefa Al Reza-asws – From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The knowledge is a treasure and its keys are the questions, therefore ask, may Allah-azwj have Mercy on you, for four (people) would be Recompense with regards to it: The questioner, and the teacher, and the listener, and the ones who loves them’’.[260]
4- ما، الأمالي للشيخ الطوسي رَوَى مُنِيفٌ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ مَوْلَاهُ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ قَالَ عَلِيٌّ ع
| صَبَرْتُ عَلَى مُرِّ الْأُمُورِ كَرَاهَةً- | وَ أَيْقَنْتُ فِي ذَاكَ الصَّوَابَ مِنَ الْأَمْرِ- | |
| إِذَا كُنْتَ لَا تَدْرِي وَ لَمْ تَكُ سَائِلًا- | عَنِ الْعِلْمِ مَنْ يَدْرِي جَهِلْتَ وَ لَا تَدْرِي. |
‘Al amaali’ of the sheykh Al Tusi – It is reported by Muneef,
‘From Ja’far-asws Bin Muhammad-asws, his Master-asws, from his-asws father-asws, from his-asws grandfather-asws having said (a poem): ‘Ali-asws said: ‘I-asws have been patient upon the most bitter of the matters in disgust, and I-asws am certain regarding that, the correctness from the matter when you did not know and did not bother asking about the knowledge one who does know, being ignorant and you do not know’’.[261]
5 نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص سَائِلُوا الْعُلَمَاءَ وَ خَالِطُوا الْحُكَمَاءَ وَ جَالِسُوا الْفُقَرَاءَ.
‘Nawadir’ of Al Rawandy, by his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Ask the scholars, and mix with the wise ones, and sit with the poor’’.[262]
6 مُنْيَةُ الْمُرِيدِ، رَوَى زُرَارَةُ وَ مُحَمَّدُ بْنُ مُسْلِمٍ وَ بُرَيْدٌ الْعِجْلِيُّ قَالُوا قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّمَا يَهْلِكُ النَّاسُ لِأَنَّهُمْ لَا يَسْأَلُونَ.
‘Maniyat Al Mureed’ – ‘It is reported by Zurara and Muhammad Bin Muslim, and Bureyd Al Ajaly who said,
‘Abu Abdullah-asws said: ‘But rather, the people are destroyed because they are not asking’’.[263]
7- وَ عَنْهُ ع أَنَّ هَذَا الْعِلْمَ عَلَيْهِ قُفْلٌ وَ مِفْتَاحُهُ السُّؤَالُ.
And from him-asws: ‘This knowledge, upon it is a lock, and its key is the questioning’’.[264]
باب 4 مذاكرة العلم و مجالسة العلماء و الحضور في مجالس العلم و ذم مخالطة الجهال
CHAPTER 4 – DISCUSSING WITH THE SCHOLAR, AND GATHERINGS OF THE SCHOLARS, AND THE PRESENCE IN THE GATHERING OF THE KNOWLEDGE, AND CONDEMNATION OF MIXING WITH THE IGNORANT ONES
1- لي، الأمالي للصدوق مُحَمَّدُ بْنُ عَلِيٍّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَرَ الْعَدَنِيِّ عَنْ أَبِي الْعَبَّاسِ بْنِ حَمْزَةَ عَنْ أَحْمَدَ بْنِ سَوَّارٍ عَنْ عُبَيْدِ اللَّهِ بْنِ عَاصِمٍ عَنْ سَلَمَةَ بْنِ وَرْدَانَ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ قَالَ رَسُولُ اللَّهِ ص الْمُؤْمِنُ إِذَا مَاتَ وَ تَرَكَ وَرَقَةً وَاحِدَةً عَلَيْهَا عِلْمٌ تَكُونُ تِلْكَ الْوَرَقَةُ يَوْمَ الْقِيَامَةِ سِتْراً فِيمَا بَيْنَهُ وَ بَيْنَ النَّارِ وَ أَعْطَاهُ اللَّهُ تَبَارَكَ وَ تَعَالَى بِكُلِّ حَرْفٍ مَكْتُوبٍ عَلَيْهَا مَدِينَةً أَوْسَعَ مِنَ الدُّنْيَا سَبْعَ مَرَّاتٍ وَ مَا مِنْ مُؤْمِنٍ يَقْعُدُ سَاعَةً عِنْدَ الْعَالِمِ إِلَّا نَادَاهُ رَبُّهُ عَزَّ وَ جَلَّ جَلَسْتَ إِلَى حَبِيبِي وَ عِزَّتِي وَ جَلَالِي لَأُسْكِنَنَّكَ الْجَنَّةَ مَعَهُ وَ لَا أُبَالِي.
‘Al Amaali’ of Al Sadouq – Muhammad Bin Ali, from Ali Bin Muhammad Bin Abu Al Qasim, from his father, from Muhammad Bin Abu Umar Al Adna, from Abu Al Abbas Bin Hamza, from Ahmad Bin Suwar, from Ubeydullah Bin Aasim, from Salma Bin Wardan, from Anas Bin Malik who said,
‘Rasool-Allah-saww said: ‘The Momin, when he dies and leave one paper having knowledge upon it, on the Day of Judgment that paper would become a veil in what is between him and the Fire, and Allah-azwj Blessed and Exalted would Give him, with every letter written upon it, a city vaster than the world, seven times over. And there is none from a Momin who sits for a while in the presence of a scholar except his Lord-azwj Mighty and Majestic would Call out to him: “You are sitting with My-azwj Beloved. By My-azwj Might and My-azwj Majesty, I-azwj will Settle you in the Paradise along with him, and I-azwj don’t Mind!”’[265]
2- ثو، ثواب الأعمال لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنِ الْجَامُورَانِيِّ عَنِ ابْنِ الْبَطَائِنِيِّ عَنِ ابْنِ عَمِيرَةَ عَنِ ابْنِ حَازِمٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مُجَالَسَةُ أَهْلِ الدِّينِ شَرَفُ الدُّنْيَا وَ الْآخِرَةِ.
‘Sawaab Al Amaal’ – Ibn Mutawakkal, from Al Sa’ad Al Abady, from Al Barqy, from Al Jamoourany, from Ibn Al Batainy, from Ibn Umeyra, from Ibn Hazim,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The gathering of the people of the Religion is a nobility of the world and the Hereafter’’.[266]
3- لي، الأمالي للصدوق مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْهَمْدَانِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ قَالَ قَالَ الرِّضَا ع مَنْ جَلَسَ مَجْلِساً يَحْيَا فِيهِ أَمْرُنَا لَمْ يَمُتْ قَلْبُهُ يَوْمَ تَمُوتُ الْقُلُوبُ الْخَبَرَ.
‘Al Amaali’ of Al Sadouq – Muhammad Bin Ibrahim Bin Is’haq, from Ahmad Bin Muhammad Al Hamdany, from Ali Bin Al Hassan Ibn Fazal, from his father who said,
‘Al-Reza-asws said: ‘One who sits in a gathering in which our-asws matters are revived, his heart would not die on the Day the hearts would be dying – the Hadeeth’’.[267]
4- فس، تفسير القمي عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَيُّهَا النَّاسُ طُوبَى لِمَنْ شَغَلَهُ عَيْبُهُ عَنْ عُيُوبِ النَّاسِ وَ تَوَاضَعَ مِنْ غَيْرِ مَنْقَصَةٍ وَ جَالَسَ أَهْلَ الْفِقْهِ وَ الرَّحْمَةِ وَ خَالَطَ أَهْلَ الذُّلِّ وَ الْمَسْكَنَةِ وَ أَنْفَقَ مَالًا جَمَعَهُ فِي غَيْرِ مَعْصِيَةٍ الْخَبَرَ.
From Amir Al-Momineen-asws: ‘O you people! Beatitude be to one who is too pre-occupied with (correcting) his faults, from the faults of the people, and is humble from without any reduction, and sits with the people of pondering and the Mercy, and mixes with the people of destitution and the poverty, and spends wealth he has gathered non-disobedience’ – the Hadeeth’.[268]
5- ل، الخصال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي وَصِيَّتِهِ لِابْنِهِ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ وَ اعْلَمْ أَنَّ مُرُوءَةَ الْمَرْءِ الْمُسْلِمِ مُرُوءَتَانِ مُرُوءَةٌ فِي حَضَرٍ وَ مُرُوءَةٌ فِي سَفَرٍ أَمَّا مُرُوءةُ الْحَضَرِ فَقِرَاءَةُ الْقُرْآنِ وَ مُجَالَسَةُ الْعُلَمَاءِ وَ النَّظَرُ فِي الْفِقْهِ وَ الْمُحَافَظَةُ عَلَى الصَّلَاةِ فِي الْجَمَاعَاتِ
‘Al Khisaal’ – My father, from Ali, from his father, from Hamad Bin Isa, from one who mentioned it,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said in a bequest to his-asws son Muhammad Bin Al-Hanafiyya: ‘And know that the magnanimity of the Muslim person are two magnanimities – a magnanimity during the staying, and a magnanimity during the travel. As for the magnanimity during the staying, so it is recitation of the Quran, and gatherings of the scholars, and consideration, the pondering, and preservation upon the Salat in the congregation.
وَ أَمَّا مُرُوءَةُ السَّفَرِ فَبَذْلُ الزَّادِ وَ قِلَّةُ الْخِلَافِ عَلَى مَنْ صَحِبَكَ وَ كَثْرَةُ ذِكْرِ اللَّهِ عَزَّ وَ جَلَّ فِي كُلِّ مَصْعَدٍ وَ مَهْبَطٍ وَ نُزُولٍ وَ قِيَامٍ وَ قُعُودٍ.
And as for the magnanimity of the travel, so it is giving the provisions, and lack of differing upon the one who accompanies you, and frequenting the Zikr of Allah-azwj Mighty and Majestic during every ascent, and descent, and encampment, and standing, and sitting’’.[269]
6- ن، عيون أخبار الرضا عليه السلام الْقَطَّانُ وَ النَّقَّاشُ وَ الطَّالَقَانِيُّ جَمِيعاً عَنْ أَحْمَدَ الْهَمْدَانِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ قَالَ قَالَ الرِّضَا ع مَنْ تَذَكَّرَ مُصَابَنَا فَبَكَى وَ أَبْكَى لَمْ تَبْكِ عَيْنُهُ يَوْمَ تَبْكِي الْعُيُونُ وَ مَنْ جَلَسَ مَجْلِساً يَحْيَا فِيهِ أَمْرُنَا لَمْ يَمُتْ قَلْبُهُ يَوْمَ تَمُوتُ الْقُلُوبُ.
Al Qatan, and Al Naqash, and Al Talaqany altogether, from Ahmad Al Hamdany, from Ali Bin Al Hassan Bin Fazal, from his father who said,
‘Al-Reza-asws said: ‘One who mentions our-asws difficulties and he cries and makes (other people) cry, his eyes would not cry on the Day the eyes would be crying; and one who sits in the gatherings of the scholars in which our-asws matter is being revived, his heart would not die on the Day the hearts would be dying’’.[270]
7- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: سَمِعْتُهُ يَقُولُ لِخَيْثَمَةَ يَا خَيْثَمَةُ أَقْرِئْ مَوَالِيَنَا السَّلَامَ وَ أَوْصِهِمْ بِتَقْوَى اللَّهِ الْعَظِيمِ عَزَّ وَ جَلَّ وَ أَنْ يَشْهَدَ أَحْيَاؤُهُمْ جَنَائِزَ مَوْتَاهُمْ وَ أَنْ يَتَلَاقَوْا فِي بُيُوتِهِمْ فَإِنَّ لُقْيَاهُمْ حَيَاةُ أَمْرِنَا
‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ibn Qawlawiya, from his father, from Sa’ad, from Ibn Isa, from Ahmad Ibn Is’haq, from Bakr Bin Muhammad,
‘From Abu Abdullah Ja’far-asws Bin Muhammad-asws, he (the narrator) said, ‘I heard him-asws saying to Khaysama: ‘O Khaysama! Convey the greetings to ones in our-asws Wilayah, and advise them with the piety of Allah-azwj the Magnificent, the Mighty and Majestic, and that they should attend the funerals of their deceased, and that they should meet up in their houses, for in their meetings is a revival of our-asws matter’.
قَالَ ثُمَّ رَفَعَ يَدَهُ ع فَقَالَ رَحِمَ اللَّهُ امْرَأً أَحْيَا أَمَرَنَا.
He (the narrator) said, ‘The he-asws raised his-asws hand and he-asws said: ‘May Allah-azwj have Mercy on a person reviving our-asws matter’’.[271]
8- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ الْأَنْصَارِيِّ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُعَتِّبٍ مَوْلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: سَمِعْتُهُ يَقُولُ لِدَاوُدَ بْنِ سِرْحَانَ يَا دَاوُدُ أَبْلِغْ مَوَالِيَّ عَنِّي السَّلَامَ وَ أَنِّي أَقُولُ رَحِمَ اللَّهُ عَبْداً اجْتَمَعَ مَعَ آخَرَ فَتَذَاكَرَ أَمْرَنَا فَإِنَّ ثَالِثَهُمَا مَلَكٌ يَسْتَغْفِرُ لَهُمَا وَ مَا اجْتَمَعَ اثْنَانِ عَلَى ذِكْرِنَا إِلَّا بَاهَى اللَّهُ تَعَالَى بِهِمَا الْمَلَائِكَةَ فَإِذَا اجْتَمَعْتُمْ فَاشْتَغِلُوا بِالذِّكْرِ فَإِنَّ فِي اجْتِمَاعِكُمْ وَ مُذَاكَرَتِكُمْ إِحْيَاءَنَا وَ خَيْرُ النَّاسِ مِنْ بَعْدِنَا مَنْ ذَاكَرَ بِأَمْرِنَا وَ دَعَا إِلَى ذِكْرِنَا.
‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ibn Qawlawiya, from Al Qasim Bin Muhammad, from Ali Bin Ibrahim, from his father, from his grandfather, from Abdullah Bin Hamad Al Ansary, from Jameel Bin Daraj,
‘From Mo’tab, a slave of Abu Abdullah-asws, who said, ‘I heard him-asws saying to Dawood Bin Sirhan: ‘O Dawood! Deliver the greetings to ones in my-asws Wilayah, and that I-asws am saying: ‘May Allah-azwj have Mercy on a servant who gathers with another, so they both mention our-asws matter, for the third of them would be an Angel seeking Forgiveness for both of them; and not two would gather upon our-asws mention except Allah-azwj the Exalted would Boast of these two with the Angels. So whenever you gather and are occupied with the Zikr, then in your gathering and your Zikr there is our-asws revival; and the best of the people from after us-asws, is one who mentions our-asws matter, and calls to our-asws Zikr’’.[272]
9- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الشَّرِيفِ الصَّالِحِ أَبِي عَبْدِ اللَّهِ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ طَاهِرٍ الْمُوسَوِيِّ رَحِمَهُ اللَّهُ عَنِ ابْنِ عُقْدَةَ عَنْ يَحْيَى بْنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْعَلَوِيِّ عَنْ إِسْحَاقَ بْنِ مُوسَى عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْمُتَّقُونَ سَادَةٌ وَ الْفُقَهَاءُ قَادَةٌ وَ الْجُلُوسُ إِلَيْهِمْ عِبَادَةٌ.
‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Shareef Al Salih Abu Abdullah Muhammad Bin Muhammad Bin Tahir Al Musawi, from Ibn Uqda, from yahya Bin Al Hassan Bin Al Husayn Al Alawy,
‘From Is’haq son of Musa-asws, from his-asws father-asws, from his-asws father-asws, from his-asws grandfather-asws, from Muhammad-asws Bin Ali-asws, from Ali Bin Al-Husayn-asws, from Al-Husayn-asws Bin Ali-asws, from Amir Al-Momineen Ali-asws Bin Abu Talib-asws having said: ‘Rasool-Allah-saww said: ‘The pious ones are chiefs, and the pondering ones are guides, and the sitting with them is (an act of) worship’’.[273]
10- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ مِنْهُمُ الْحُسَيْنُ بْنُ عُبَيْدِ اللَّهِ وَ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عُبْدُونٍ وَ الْحَسَنُ بْنُ إِسْمَاعِيلَ بْنِ أَشْنَاسَ وَ أَبُو طَالِبِ بْنُ خَرُورٍ وَ أَبُو الْحَسَنِ الصَّفَّارُ جَمِيعاً عَنْ أَبِي الْمُفَضَّلِ الشَّيْبَانِيِّ عَنْ أَحْمَدَ بْنِ عُبَيْدِ اللَّهِ عَنْ أَيُّوبَ بْنِ مُحَمَّدٍ الرَّقِّيِّ عَنْ سَلَّامِ بْنِ رَزِينٍ عَنْ إِسْرَائِيلَ بْنِ يُونُسَ الْكُوفِيِّ عَنْ جَدِّهِ أَبِي إِسْحَاقَ عَنِ الْحَارِثِ الْهَمْدَانِيِّ عَنْ عَلِيٍّ ع عَنِ النَّبِيِّ ص قَالَ: الْأَنْبِيَاءُ قَادَةٌ وَ الْفُقَهَاءُ سَادَةٌ وَ مُجَالَسَتُهُمْ زِيَادَةٌ وَ أَنْتُمْ فِي مَمَرِّ اللَّيْلِ وَ النَّهَارِ فِي آجَالٍ مَنْقُوصَةٍ وَ أَعْمَالٍ مَحْفُوظَةٍ وَ الْمَوْتُ يَأْتِيكُمْ بَغْتَةً فَمَنْ يَزْرَعْ خَيْراً يَحْصُدْ غِبْطَةً وَ مَنْ يَزْرَعْ شَرّاً يَحْصُدْ نَدَامَةً.
‘Al Amaali’ of the sheykh Al Tusi – A group from them, Al Husayn Bin Ubeydullah, and Ahmad Bin Muhammad Bin Abdoun, from Al Hassan Ibn Ismail Bin Ashnas, and Abu Talib Bin Kharour, and Abu Al Hassan Al Saffar, altogether from Abu Al Mufazzal Al Shaybani, from Ahmad Bin Ubeydullah, from Ayoub Bin Muhammad Al Raqy, from Salam Bin Razeyn, from Israil Bin Yunus Al Kufy, from his father Abu Is’haq, from Al Haris Al Hamdany,
‘From Ali-asws, from the Prophet-saww having said: ‘The Prophets-as are guides, and the pondering ones are chiefs, and their gatherings are an increase (in knowledge), and you are, in your night and day, in deferred terms and preserved deeds, and the death would come to you suddenly. So one who sows good would reap joy, and one who sows evil would reap regret’’.[274]
11- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ مَرَّارٍ عَنْ يُونُسَ رَفَعَهُ قَالَ قَالَ لُقْمَانُ لِابْنِهِ يَا بُنَيَّ اخْتَرِ الْمَجَالِسَ عَلَى عَيْنِكَ فَإِنْ رَأَيْتَ قَوْماً يَذْكُرُونَ اللَّهَ عَزَّ وَ جَلَّ فَاجْلِسْ مَعَهُمْ فَإِنَّكَ إِنْ تَكُ عَالِماً يَنْفَعْكَ عِلْمُكَ وَ يَزِيدُوكَ عِلْماً وَ إِنْ كُنْتَ جَاهِلًا عَلَّمُوكَ وَ لَعَلَّ اللَّهَ أَنْ يُظِلَّهُمْ بِرَحْمَةٍ فَتَعُمَّكَ مَعَهُمْ وَ إِذَا رَأَيْتَ قَوْماً لَا يَذْكُرُونَ اللَّهَ فَلَا تَجْلِسْ مَعَهُمْ فَإِنَّكَ إِنْ تَكُ عَالِماً لَا يَنْفَعْكَ عِلْمُكَ وَ إِنْ تَكُ جَاهِلًا يَزِيدُوكَ جَهْلًا وَ لَعَلَّ اللَّهَ أَنْ يُظِلَّهُمْ بِعُقُوبَةٍ فَتَعُمَّكَ مَعَهُمْ.
‘Ilal Al Sharaie’ – Ibn Al Waleed, from Al Saffar, from Ibn Hashim, from Ibn Marar, from Yunus, raising it, said,
‘Luqman-as said to his-as son: ‘O my-as son! Choose the gathering by your eyes, for it you see a people mentioning Allah-azwj Mighty and Majestic, then sit with them, for it you are knowledgeable, your knowledge would benefit you and you will be increasing your knowledge, and if you were ignorant, it would teach you, and perhaps Allah-azwj would Cover them with Mercy, so you would end up being included with them.
وَ إِذَا رَأَيْتَ قَوْماً لَا يَذْكُرُونَ اللَّهَ فَلَا تَجْلِسْ مَعَهُمْ فَإِنَّكَ إِنْ تَكُ عَالِماً لَا يَنْفَعْكَ عِلْمُكَ وَ إِنْ تَكُ جَاهِلًا يَزِيدُوكَ جَهْلًا وَ لَعَلَّ اللَّهَ أَنْ يُظِلَّهُمْ بِعُقُوبَةٍ فَتَعُمَّكَ مَعَهُمْ.
And when you see a people not mentioning Allah-azwj, then do not sit with them, for you, if you were knowledgeable, your knowledge would not benefit you, and if you were ignorant, your ignorance would increase, and perhaps Allah-azwj might Cover them with Punishment, so you would end up being included with them’’.[275]
12- مع، معاني الأخبار النَّقَّاشُ عَنْ أَحْمَدَ الْكُوفِيِّ عَنِ الْمُنْذِرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ الْحَسَنِ بْنِ عَلِيِّ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَنْ أَبِيهِ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص بَادِرُوا إِلَى رِيَاضِ الْجَنَّةِ فَقَالُوا وَ مَا رِيَاضُ الْجَنَّةِ قَالَ حَلَقُ الذِّكْرِ.
‘Ma’any Al Akhbaar’ – Al Naqash, from Ahmad Al Kufy, from Al Manzar Bin Muhammad, from his father, from Muhammad Bin Al Hassan Bin Ali Bin Al Hassan,
‘Son of Ali Bin Abu Talib-asws, from his-asws father-asws, from his-asws father-asws, from Al-Hassan-asws Bin Ali-asws Bin Abu Talib-asws having said: ‘Rasool-Allah-saww said: (Frequently) go to the garden of the Paradise!’ They said, ‘And what is the garden of Paradise?’ He-saww said: ‘Circle of Zikr’’.[276]
13- مع، معاني الأخبار لي، الأمالي للصدوق فِي كَلِمَاتِ النَّبِيِّ ص بِرِوَايَةِ الصَّادِقِ ع أَحْكَمُ النَّاسِ مَنْ فَرَّ مِنْ جُهَّالِ النَّاسِ وَ أَسْعَدُ النَّاسِ مَنْ خَالَطَ كِرَامَ النَّاسِ-.
‘Ma’any Al Akhbaar’ – In the speeches of the Prophet-saww, by a report of Al-Sadiq-asws: ‘The wisest of the people is one who flees from the ignorance of the people, and the most fortunate of the people is one who mingles with the most honourable of the people’’.[277]
14- غو، غوالي اللئالي رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: تَلَاقَوْا وَ تَحَادَثُوا الْعِلْمَ فَإِنَّ بِالْحَدِيثِ تُجْلَى الْقُلُوبُ الرَّائِنَةُ وَ بِالْحَدِيثِ إِحْيَاءُ أَمْرِنَا فَرَحِمَ اللَّهُ مَنْ أَحْيَا أَمْرَنَا.
‘Gawaly Al La’aly – It is reported from Al-Sadiq-asws having said: ‘Meet each other and discuss the knowledge, for by the Hadeeth, the hearts get polished of the rust, and by the Hadeeth, our-asws maters are revived, therefore may Allah-azwj have Mercy on one who revives our-asws matter’’.[278]
15- غو، غوالي اللئالي رَوَى عِدَّةٌ مِنَ الْمَشَايِخِ بِطَرِيقٍ صَحِيحٍ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لِمَلَائِكَتِهِ عِنْدَ انْصِرَافِ أَهْلِ مَجَالِسِ الذِّكْرِ وَ الْعِلْمِ إِلَى مَنَازِلِهِمْ اكْتُبُوا ثَوَابَ مَا شَاهَدْتُمُوهُ مِنْ أَعْمَالِهِمْ
‘Gawaly Al La’aly’ – It is reported by a number of sheykhs, in a correct way,
‘From Al-Sadiq-asws having said: ‘Allah-azwj Mighty and Majestic is Said to the Angels during the dispersal of the people of a gathering of Al-Zikr and the knowledge, to go to their houses: “Write the Rewards of what you witnessed from their deeds!”
فَيَكْتُبُونَ لِكُلِّ وَاحِدٍ ثَوَابَ عَمَلِهِ وَ يَتْرُكُونَ بَعْضَ مَنْ حَضَرَ مَعَهُمْ فَلَا يَكْتُبُونَهُ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ مَا لَكُمْ لَمْ تَكْتُبُوا فُلَاناً أَ لَيْسَ كَانَ مَعَهُمْ وَ قَدْ شَهِدَهُمْ
They wrote for each one of the, the Rewards of his deeds, and they left one of those who were present with them, and they did not write it. Allah-azwj Mighty and Majestic Said to them: “What is the matter with you not writing for so and so? Was he not with them?” – And He-azwj had Seen them.
فَيَقُولُونَ يَا رَبِّ إِنَّهُ لَمْ يَشْرَكْ مَعَهُمْ بِحَرْفٍ وَ لَا تَكَلَّمَ مَعَهُمْ بِكَلِمَةٍ
They said, ‘O Lord-azwj! He neither participated with them with a single letter nor did he speak with them with a single word’.
فَيَقُولُ الْجَلِيلُ جَلَّ جَلَالُهُ أَ لَيْسَ كَانَ جَلِيسَهُمْ فَيَقُولُونَ بَلَى يَا رَبِّ فَيَقُولُ اكْتُبُوهُ مَعَهُمْ إِنَّهُمْ قَوْمٌ لَا يَشْقَى بِهِمْ جَلِيسُهُمْ فَيَكْتُبُونَهُ مَعَهُمْ فَيَقُولُ تَعَالَى اكْتُبُوا لَهُ ثَوَاباً مِثْلَ ثَوَابِ أَحَدِهِمْ.
So the Majestic, of all Majesty Said: “Wasn’t he with them?” They said, ‘Yes, O Lord-azwj!’. He-azwj Said: “Write it, they are such a people, there would not be a wretched one sitting with them!” So, they write it (his Rewards) with them. Then the Exalted Said: ‘Write for him the Rewards similar to the Rewards of one of them!”’[279]
16- غو، غوالي اللئالي قَالَ النَّبِيُّ ص تَذَاكَرُوا وَ تَلَاقَوْا وَ تَحَدَّثُوا فَإِنَّ الْحَدِيثَ جِلَاءٌ إِنَّ الْقُلُوبَ لَتَرِينُ كَمَا يَرِينُ السَّيْفُ وَ جِلَاؤُهَا الْحَدِيثُ.
‘Gawaly Al La’aly’ – The Prophet-saww said: ‘Mention Zikr to each other, and meet up, and discuss Ahadeeth, for the Hadeeth is a polish. The hearts tend to rust just as the swords rust, and the Hadeeth would polish these’’.[280]
17- وَ قَالَ ص إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ تَذَاكُرُ الْعِلْمِ بَيْنَ عِبَادِي مِمَّا تَحْيَا عَلَيْهِ الْقُلُوبُ الْمَيْتَةُ إِذَا انْتَهَوْا فِيهِ إِلَى أَمْرِي.
And he-saaww said: ‘Allah-azwj Mighty and Majestic is Saying: “Mention of the knowledge between My-azwj servants from what the dead hearts get revived with, when (the discussion) ends up to My-azwj Command”’.[281]
18- غو، غوالي اللئالي قَالَ النَّبِيُّ ص قَالَ الْحَوَارِيُّونَ لِعِيسَى ع يَا رُوحَ اللَّهِ مَنْ نُجَالِسُ قَالَ مَنْ يُذَكِّرُكُمُ اللَّهَ رُؤْيَتُهُ وَ يَزِيدُ فِي عِلْمِكُمْ مَنْطِقُهُ وَ يُرَغِّبُكُمْ فِي الْآخِرَةِ عَمَلُهُ.
‘Gawaly Al La’aly’ – The Prophet-saww said: ‘The disciples said to Isa-as, ‘O Spirit of Allah-azwj! Who should we sit with?’ He-as said: ‘One whose seeing would remind you of Allah-azwj, and his speech would increase in your knowledge, and his deeds would make you desirous of the Hereafter’’.[282]
19- غو، غوالي اللئالي رُوِيَ عَنْ بَعْضِ الصَّادِقِينَ ع أَنَّهُ قَالَ: الْجُلَسَاءُ ثَلَاثَةٌ جَلِيسٌ تَسْتَفِيدُ مِنْهُ فَالْزَمْهُ وَ جَلِيسٌ تُفِيدُهُ فَأَكْرِمْهُ وَ جَلِيسٌ لَا تُفِيدُ وَ لَا تَسْتَفِيدُ مِنْهُ فَاهْرُبْ عَنْهُ.
It is reported from one of the two truthful ones (5th or 6th Imam-asws) having said: ‘The gatherers are three (types): A sitter you would benefit from, so necessitate him, and a sitter you would be benefitting him, so honour him, and a sitter, neither will you benefit him nor would he benefit you, so flee from him’’.[283]
20- جا، المجالس للمفيد الْمَرَاغِيُّ عَنْ ثَوَابَةَ بْنِ يَزِيدَ عَنْ أَحْمَدَ بْنِ عَلِيِّ بْنِ الْمُثَنَّى عَنْ مُحَمَّدِ بْنِ الْمُثَنَّى عَنْ سبابة [شَبَابَةَ] بْنِ سَوَّارٍ عَنِ الْمُبَارَكِ بْنِ سَعِيدٍ عَنْ خَلِيلٍ الْفَرَّاءِ عَنْ أَبِي الْمُحَبَّرِ قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعَةٌ مَفْسَدَةٌ لِلْقُلُوبِ الْخَلْوَةُ بِالنِّسَاءِ وَ الِاسْتِمَاعُ مِنْهُنَّ وَ الْأَخْذُ بِرَأْيِهِنَّ وَ مُجَالَسَةُ الْمَوْتَى فَقِيلَ لَهُ يَا رَسُولَ اللَّهِ وَ مَا مُجَالَسَةُ الْمَوْتَى قَالَ مُجَالَسَةُ كُلِّ ضَالٍّ عَنِ الْإِيمَانِ وَ جَائِرٍ فِي الْأَحْكَامِ.
‘Al Majalis’ of Al Mufeed – Al Miraghi, from Sawabat Bin Yazeed, from Ahmad Bin Ali Bin Al Masna, from Muhammad Bin Al Masna, from Sababat Bin Suwar, from Al Mubarak Bin Saeed, from Khaleel Al fara’a, from Al Mahbar who said,
‘Rasool-Allah-saww said: ‘Four are spoilers of the heart – being along with the women, and listening intently from them, and taking with their opinions, and gathering of the dead’. It was said to him-saww, ‘O Rasool-Allah-saww! And what are the gatherings of the dead?’ He-saww said: ‘Gathering of every one straying from the Eman, and confused in the Ordinances’’.[284]
21- جع، جامع الأخبار عَنْ أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ ص يَا أَبَا ذَرٍّ الْجُلُوسُ سَاعَةً عِنْدَ مُذَاكَرَةِ الْعِلْمِ أَحَبُّ إِلَى اللَّهِ مِنْ قِيَامِ أَلْفِ لَيْلَةٍ يُصَلَّى فِي كُلِّ لَيْلَةٍ أَلْفُ رَكْعَةٍ وَ الْجُلُوسُ سَاعَةً عِنْدَ مُذَاكَرَةِ الْعِلْمِ أَحَبُّ إِلَى اللَّهِ مِنْ أَلْفِ غَزْوَةٍ وَ قِرَاءَةِ الْقُرْآنِ كُلِّهِ
‘Jamie Al Akhbar’ – Abu Zarr-ra said: ‘Rasool-Allah-saww said: ‘O Abu Zarr-ra! Sitting for a while in the presence of deliberation of knowledge is more Beloved to Allah-azwj than standing praying Salat for a thousand nights, a thousand Cycles during each night; and the sitting for a while in the presence of a discussion of knowledge is more Beloved to Allah-azwj than a thousand military expeditions, and recitation of the Quran, all of it’.
قَالَ يَا رَسُولَ اللَّهِ مُذَاكَرَةُ الْعِلْمِ خَيْرٌ مِنْ قِرَاءَةِ الْقُرْآنِ كُلِّهِ
Hear said, ‘O Rasool-Allah-saww! Deliberation of knowledge is better than recitation of the Quran, all of it?’
فَقَالَ رَسُولُ اللَّهِ ص يَا أَبَا ذَرٍّ الْجُلُوسُ سَاعَةً عِنْدَ مُذَاكَرَةِ الْعِلْمِ أَحَبُّ إِلَى اللَّهِ مِنْ قِرَاءَةِ الْقُرْآنِ كُلِّهِ اثْنَا عَشَرَ أَلْفَ مَرَّةٍ عَلَيْكُمْ بِمُذَاكَرَةِ الْعِلْمِ فَإِنَّ بِالْعِلْمِ تَعْرِفُونَ الْحَلَالَ مِنَ الْحَرَامِ
Rasool-Allah-saww said: ‘O Abu Zarr-ra! The sitting for a while in the presence of deliberation of the knowledge is more Beloved to Allah-azwj than recitation of the Quran, all of it, twelve thousand times! Upon you is deliberation of the knowledge, for with the knowledge you would be recognising the Permissible(s) from the Prohibitions.
يَا أَبَا ذَرٍّ الْجُلُوسُ سَاعَةً عِنْدَ مُذَاكَرَةِ الْعِلْمِ خَيْرٌ لَكَ مِنْ عِبَادَةِ سَنَةٍ صِيَامٍ نَهَارُهَا وَ قِيَامٍ لَيْلُهَا وَ النَّظَرُ إِلَى وَجْهِ الْعَالِمِ خَيْرٌ لَكَ مِنْ عِتْقِ أَلْفِ رَقَبَةٍ.
O Abu Zarr-ra! The sitting in the presence of a deliberation of the knowledge is better for you-ra than worship of a year, Fasting its days, and standing (for Salat) its nights! And the looking at the face of the scholar-asws is better for you-ra than freeing a thousand necks (slaves)’’.[285]
22- ضه، روضة الواعظين قَالَ لُقْمَانُ لِابْنِهِ يَا بُنَيَّ جَالِسِ الْعُلَمَاءَ وَ زَاحِمْهُمْ بِرُكْبَتَيْكَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحْيِي الْقُلُوبَ بِنُورِ الْحِكْمَةِ كَمَا يُحْيِي الْأَرْضَ بِوَابِلِ السَّمَاءِ.
‘Rowzat Al Waizeen’ – Luqman-as said to his-as son: ‘O my-as son! Sit with the scholars, and crawl around them with your knees, for Allah-azwj Mighty and Majesty Revives the hearts with the light of wisdom, just as He-azwj Revives the land with the downpours of the sky’’.[286]
23- ضه، روضة الواعظين رُوِيَ عَنْ بَعْضِ الصَّحَابَةِ قَالَ: جَاءَ رَجُلٌ مِنَ الْأَنْصَارِ إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ إِذَا حَضَرَتْ جَنَازَةٌ وَ مَجْلِسُ عَالِمٍ أَيُّهُمَا أَحَبُّ إِلَيْكَ أَنْ أَشْهَدَ
‘Rowzat Al Waizeen’ – It is reported from one of the companions having said,
‘A man from the Helpers came to the Prophet-saww and he said, ‘O Rasool-Allah-saww! Attending a funeral, and sitting with a scholar, which of the two is more beloved to you than I should attend?’
فَقَالَ رَسُولُ اللَّهِ ص- إِنْ كَانَ لِلْجَنَازَةِ مَنْ يَتْبَعُهُا وَ يَدْفِنُهَا فَإِنَّ حُضُورَ مَجْلِسِ عَالِمٍ أَفْضَلُ مِنْ حُضُورِ أَلْفِ جَنَازَةٍ وَ مِنْ عِيَادَةِ أَلْفِ مَرِيضٍ وَ مِنْ قِيَامِ أَلْفِ لَيْلَةٍ وَ مِنْ صِيَامِ أَلْفِ يَوْمٍ وَ مِنْ أَلْفِ دِرْهَمٍ يُتَصَدَّقُ بِهَا عَلَى الْمَسَاكِينِ وَ مِنْ أَلْفِ حَجَّةٍ سِوَى الْفَرِيضَةِ وَ مِنْ أَلْفِ غَزْوَةٍ سِوَى الْوَاجِبِ تَغْزُوهَا فِي سَبِيلِ اللَّهِ بِمَالِكَ وَ نَفْسِكَ
Rasool-Allah-saww said: ‘If there was someone (else) following the funeral and its burial, then being present in a gathering of a scholar is superior than being present at a thousand funerals, and (better) than consoling a thousand patients, and (better) than standing (for Salat) a thousand nights, and (better) than Fasting a thousand days, and (better) than a thousand Dirhams given in charity upon the poor ones, and (better) than a thousand Hajj besides the Obligatory one, and (better) than a thousand military expeditions, besides the Obligatory, participating in the Way of Allah-azwj with your wealth and yourself.
وَ أَيْنَ تَقَعُ هَذِهِ الْمَشَاهِدُ مِنْ مَشْهَدِ عَالِمٍ أَ مَا عَلِمْتَ أَنَّ اللَّهَ يُطَاعُ بِالْعِلْمِ وَ يُعْبَدُ بِالْعِلْمِ وَ خَيْرُ الدُّنْيَا وَ الْآخِرَةِ مَعَ الْعِلْمِ وَ شَرُّ الدُّنْيَا وَ الْآخِرَةِ مَعَ الْجَهْلِ.
And where are these attendances than attending a scholar? But, do you not know that Allah-azwj is obeyed with the knowledge and is worshipped with the knowledge? And the best of the world and Hereafter is with the knowledge, and the worst of the world and the Hereafter is with the ignorance’’.[287]
24- كشف، كشف الغمة عَنِ الْحَافِظِ عَبْدِ الْعَزِيزِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ مُجَالَسَةُ الْعُلَمَاءِ عِبَادَةٌ وَ النَّظَرُ إِلَى عَلِيٍّ ع عِبَادَةٌ وَ النَّظَرُ إِلَى الْبَيْتِ عِبَادَةٌ وَ النَّظَرُ إِلَى الْمُصْحَفِ عِبَادَةٌ وَ النَّظَرُ إِلَى الْوَالِدَيْنِ عِبَادَةٌ.
‘Kashr Al Ghumma’ – from Al Hafiz Abdul Aziz, from Dawood Bin Suleyman,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Sitting with the scholars is (an act of) worship, and looking at Ali-asws is (an act of) worship, and the looking at the House (Kabah) is (an act of) worship, and the looking at the Parchment (Quran) is (an act of) worship, and the looking at the two parents is (an act of) worship’’.[288]
25 ختص، الإختصاص الْمُفِيدُ عَنْ أَبِي غَالِبٍ الزُّرَارِيِّ وَ ابْنِ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ زَكَرِيَّا الْغَلَابِيِّ عَنِ ابْنِ عَائِشَةَ النَّصْرِيِّ رَفَعَهُ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع قَالَ فِي بَعْضِ خُطَبِهِ أَيُّهَا النَّاسُ اعْلَمُوا أَنَّهُ لَيْسَ بِعَاقِلٍ مَنِ انْزَعَجَ مِنْ قَوْلِ الزُّورِ فِيهِ وَ لَا بِحَكِيمٍ مَنْ رَضِيَ بِثَنَاءِ الْجَاهِلِ عَلَيْهِ النَّاسُ أَبْنَاءُ مَا يُحْسِنُونَ وَ قَدْرُ كُلِّ امْرِئٍ مَا يُحْسِنُ فَتَكَلَّمُوا فِي الْعِلْمِ تَبَيَّنْ أَقْدَارُكُمْ.
‘Al Ikhtisas’ – Al Mufeed, from Abu Ghalib Al Zarary, and Ibn Qawlawiya, from AL Kulayni, from Al Husayn Bin Al Hassan, from Muhammad Bin Zakariyya Al Ghalaby, from Ibn Ayesha Al Ansary raising it,
‘Amir Al-Momineen-asws said in one of his-asws sermons: ‘O you people! Know that, it isn’t reasonable for an intellectual to be disturbed by the evil word regarding him, nor wise for one to be pleased by the praise of the ignorant ones upon him. The people are sons of what they improve, and the worth of every person is what he improves, therefore speak regarding knowledge, it would pave (the way to) your destiny’’.[289]
26- ختص، الإختصاص قَالَ الْبَاقِرُ ع تَذَكُّرُ الْعِلْمِ سَاعَةً خَيْرٌ مِنْ قِيَامِ لَيْلَةٍ.
‘Al Ikhtisas’ – Al-Baqir-asws said: ‘Deliberating the knowledge for a while is better than standing (for Salat) at night’’.[290]
27- ختص، الإختصاص قَالَ مُوسَى بْنُ جَعْفَرٍ ع مُحَادَثَةُ الْعَالِمِ عَلَى الْمَزْبَلَةِ خَيْرٌ مِنْ مُحَادَثَةِ الْجَاهِلِ عَلَى الزَّرَابِيِّ.
‘Al Ikhtisas’ – Musa-asws Bin Ja’far-asws said: ‘Narration of the scholar upon the rubbish dump is better than a narration of the ignorant one upon the spread out (plush) carpets’’.[291]
28- وَ قَالَ ع لَا تَجْلِسُوا عِنْدَ كُلِّ عَالِمٍ إِلَّا عَالِمٍ يَدْعُوكُمْ مِنَ الْخَمْسِ إِلَى الْخَمْسِ مِنَ الشَّكِّ إِلَى الْيَقِينِ وَ مِنَ الْكِبْرِ إِلَى التَّوَاضُعِ وَ مِنَ الرِّيَاءِ إِلَى الْإِخْلَاصِ وَ مِنَ الْعَدَاوَةِ إِلَى النَّصِيحَةِ وَ مِنَ الرَّغْبَةِ إِلَى الزُّهْدِ.
And he-asws said: ‘Do not sit in the presence of every scholar, except a scholar who calls you from the five to the five: (1) from the doubt to the certainty, (2) and from the arrogance to the humbleness, (3) and from the showing off to the sincerity, (4) and from the enmity to the advice, (5) and from the desires to the ascetism’’.[292]
29 نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ عَلَيْهِمُ السَّلَامُ قَالَ قَالَ ص النَّظَرُ فِي وَجْهِ الْعَالِمِ حُبّاً لَهُ عِبَادَةٌ.
‘Nawadir’ of Al Rawandy, by his chain,
‘From Musa-asws Bin Ja’far-asws having said: ‘He-saww said: ‘The looking at the face of the scholar-asws, love for him, is (an act of) worship’’.[293]
30 كَنْزُ الْكَرَاجُكِيِّ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ جَالَسَ الْعُلَمَاءَ وُقِّرَ وَ مَنْ خَالَطَ الْأَنْذَالَ حُقِّرَ.
‘Kanz’ Al Karajaky –
‘Amir Al-Momineen-asws said: ‘One who sits with the scholar is dignified, and one who mixes with the bastards, would be belittled’’.[294]
31- وَ مِنْهُ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ طُوبَى لِمَنْ شَغَلَهُ عَيْبُهُ عَنْ عُيُوبِ غَيْرِهِ وَ أَنْفَقَ مَا اكْتَسَبَ فِي غَيْرِ مَعْصِيَةٍ وَ رَحِمَ أَهْلَ الضَّعْفِ وَ الْمَسْكَنَةِ وَ خَالَطَ أَهْلَ الْفِقْهِ وَ الْحِكْمَةِ.
And from him,
‘Rasool-Allah-saww said:’ Beatitude is for one who is too pre-occupied of his own faults, from the faults of others, and spends what he earns in other than (acts of) disobedience, and shows mercy to the weak people and the poor, and mingles with the pondering people and the wise ones’’.[295]
32- وَ مِنْهُ قَالَ لُقْمَانُ لِابْنِهِ أَيْ بُنَيَّ صَاحِبِ الْعُلَمَاءَ وَ جَالِسْهُمْ وَ زُرْهُمْ فِي بُيُوتِهِمْ لَعَلَّكَ أَنْ تُشْبِهَهُمْ فَتَكُونَ مِنْهُمْ.
And from him,
‘Luqman-as said to his-as son: ‘Yes, my-as son! Accompany the scholars and sit with them, and visit them in their houses, perhaps if you resemble them, you would become from them’’.[296]
33- عدة، عدة الداعي عَنْ عَلِيٍّ ع قَالَ: جُلُوسُ سَاعَةٍ عِنْدَ الْعُلَمَاءِ أَحَبُّ إِلَى اللَّهِ مِنْ عِبَادَةِ أَلْفِ سَنَةٍ وَ النَّظَرُ إِلَى الْعَالِمِ أَحَبُّ إِلَى اللَّهِ مِنِ اعْتِكَافِ سَنَةٍ فِي الْبَيْتِ الْحَرَامِ وَ زِيَارَةُ الْعُلَمَاءِ أَحَبُّ إِلَى اللَّهِ تَعَالَى مِنْ سَبْعِينَ طَوَافاً حَوْلَ الْبَيْتِ وَ أَفْضَلُ مِنْ سَبْعِينَ حَجَّةً وَ عُمْرَةً مَبْرُورَةً مَقْبُولَةً وَ رَفَعَ اللَّهُ لَهُ سَبْعِينَ دَرَجَةً وَ أَنْزَلَ اللَّهُ عَلَيْهِ الرَّحْمَةَ وَ شَهِدَتْ لَهُ الْمَلَائِكَةُ أَنَّ الْجَنَّةَ وَجَبَتْ لَهُ.
‘Uddat Al Daie’ –
‘From Ali-asws having said: ‘Sitting for a while in the presence of the scholars is more Beloved to Allah-azwj than worship of a thousand years, and the looking at the scholar-asws is more Beloved to Allah-azwj than seclusion for a year in the Sacred House (Kabah), and visiting the scholars is more Beloved to Allah-azwj the Exalted than seventy Tawaaf around the House (Kabah), and more superior than seventy Hajj, and Umrah, performed correctly and Accepted, and Allah-azwj would Raise seventy Levels for him, and Allah-azwj would Send down the Mercy unto him, and the Angels would testify for him that the Paradise is Obligated for him’’.[297]
34 مُنْيَةُ الْمُرِيدِ، قَالَ رَسُولُ اللَّهِ ص إِذَا مَرَرْتُمْ فِي رِيَاضِ الْجَنَّةِ فَارْتَعُوا قَالُوا يَا رَسُولَ اللَّهِ وَ مَا رِيَاضُ الْجَنَّةِ
(The book) Muniyat Al Mureed –
‘Rasool-Allah-saww said: ‘When you pass by a garden of the Paradise, then sit down’. They said, ‘O Rasool-Allah-saww! And what is a garden of Paradise?’
قَالَ حَلَقُ الذِّكْرِ فَإِنَّ لِلَّهِ سَيَّارَاتٍ مِنَ الْمَلَائِكَةِ يَطْلُبُونَ حَلَقَ الذِّكْرِ فَإِذَا أَتَوْا عَلَيْهِمْ حَفُّوا بِهِمْ.
He-saww said: ‘A circle of Al-Zikr. This is because there are vehicles from the Angels seeking the circles of Al-Zikr. So when they come to them, they surround them’’.[298]
35 وَ خَرَجَ ص فَإِذَا فِي الْمَسْجِدِ مَجْلِسَانِ مَجْلِسٌ يَتَفَقَّهُونَ وَ مَجْلِسٌ يَدْعُونَ اللَّهَ وَ يَسْأَلُونَهُ فَقَالَ كِلَا الْمَجْلِسَيْنِ إِلَى خَيْرٍ أَمَّا هَؤُلَاءِ فَيَدْعُونَ اللَّهَ وَ أَمَّا هَؤُلَاءِ فَيَتَعَلَّمُونَ وَ يُفَقِّهُونَ الْجَاهِلَ هَؤُلَاءِ أَفْضَلُ بِالتَّعْلِيمِ أُرْسِلْتُ ثُمَّ قَعَدَ مَعَهُمْ.
And he-saww went out, and when he-saww was in the Masjid, there were two gatherings – a gathering where they were pondering, and a gathering where they were supplicating to Allah-azwj and asking Him-azwj. So he-saww said: ‘Both the gatherings are to goodness. As for these who are supplicating to Allah-azwj, and as for those who are learning and are making the ignorant ones understand, they are superior. I-saww have been Sent with the teachings’. Then he-saww sat with them’’.[299]
36- وَ عَنِ الْبَاقِرِ ع رَحِمَ اللَّهُ عَبْداً أَحْيَا الْعِلْمَ فَقِيلَ وَ مَا إِحْيَاؤُهُ قَالَ أَنْ يُذَاكِرَهُ بِهِ أَهْلَ الدِّينِ وَ الْوَرَعِ.
And from Al-Baqir-asws: ‘May Allah-azwj have Mercy on a servant reviving the knowledge’. It was said, ‘And what is its revival?’ He-asws said: ‘He would be mentioning it to the people of the Religion and the devoutness’’.[300]
37- وَ عَنْهُ ع قَالَ: تَذَاكُرُ الْعِلْمِ دِرَاسَةٌ وَ الدِّرَاسَةُ صَلَاةٌ حَسَنَةٌ.
And from him-asws having said: ‘Disseminating the knowledge is a schooling, and the schooling is an excellent Salat’’.[301]
38- فِي الزَّبُورِ قُلْ لِأَحْبَارِ بَنِي إِسْرَائِيلَ وَ رُهْبَانِهِمْ حَادِثُوا مِنَ النَّاسِ الْأَتْقِيَاءَ فَإِنْ لَمْ تَجِدُوا فِيهِمْ تَقِيّاً فَحَادِثُوا الْعُلَمَاءَ وَ إِنْ لَمْ تَجِدُوا عَالِماً فَحَادِثُوا الْعُقَلَاءَ فَإِنَّ التُّقَى وَ الْعِلْمَ وَ الْعَقْلَ ثَلَاثُ مَرَاتِبَ مَا جَعَلْتُ وَاحِدَةً مِنْهُنَّ فِي خَلْقِي وَ أَنَا أُرِيدُ هَلَاكَهُ.
In Al Zaboor –
“Tell the Rabbis of the Children of Israel and their monks: ‘From the people, discuss with the pious ones. So if you cannot find a pious one among them, then discuss with the scholars, and if you do not find a scholar, then discuss with the intellectuals, for the pious, and the scholar, and the intellectual are three ranks. I-azwj will not Make one of these to be in My-azwj creature if I-azwj want his destruction”’.[302]
CHAPTER 5 – THE DEED WITHOUT KNOWLEDGE
1- لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ الْعَامِلُ عَلَى غَيْرِ بَصِيرَةٍ كَالسَّائِرِ عَلَى غَيْرِ الطَّرِيقِ وَ لَا يَزِيدُهُ سُرْعَةُ السَّيْرِ مِنَ الطَّرِيقِ إِلَّا بُعْداً.
‘Al Amaali’ of Al Sadouq – My father, from Sa’ad, from Al-Barqy, from Muhammad Bin Sinan, from Talha Bin Zayd who said,
‘I heard Abu Abdullah-asws saying: ‘ A worker without insight is like the traveller being upon another road, and the quickness of the travel of the road will not increase him except the remoteness’’.[303]
2- لي، الأمالي للصدوق الْعَطَّارُ عَنْ أَبِيهِ عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ بْنِ زِيَادٍ الصَّيْقَلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ الصَّادِقَ ع يَقُولُ لَا يَقْبَلُ اللَّهُ عَزَّ وَ جَلَ عَمَلًا إِلَّا بِمَعْرِفَةٍ وَ لَا مَعْرِفَةَ إِلَّا بِعَمَلٍ فَمَنْ عَرَفَ دَلَّتْهُ الْمَعْرِفَةُ عَلَى الْعَمَلِ وَ مَنْ لَمْ يَعْمَلْ فَلَا مَعْرِفَةَ لَهُ إِنَّ الْإِيمَانَ بَعْضُهُ مِنْ بَعْضٍ.
‘Al Amaali’ of Al Sadouq – Al Attar, from his father, from Ibn Isa, from Muhammad Bin Sinan, from Ibn Muskan, from Al Hassan Bin Ziyad Al Sayqal who said,
‘I heard Abu Abdullah Al-Sadiq-asws saying: ‘Allah-azwj does not Accept a deeds except with understanding, and there is no understanding except by a deed. One who understands, the understanding would point him to the deed, and one who does not do the deeds, then there is no understand for him. The Eman is some of it from the other’’.[304]
3- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ قَالَ: إِيَّاكُمْ وَ الْجُهَّالَ مِنَ الْمُتَعَبِّدِينَ وَ الْفُجَّارَ مِنَ الْعُلَمَاءِ فَإِنَّهُمْ فِتْنَةُ كُلِّ مَفْتُونٍ.
‘Qurb Al Isnaad’ – Haroun, from Ibn Sadaqa,
‘From Ja’far-asws, from his-asws father-asws, from Ali-asws having said: ‘Beware of the ignorance from the worshippers, and the immoral ones from the scholars, for they are a strife of all strife(s)’’.[305]
4- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنِ الثُّمَالِيِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَلَيْهِمَا السَّلَامُ قَالَ: لَا حَسَبَ لِقُرَشِيٍّ وَ لَا عَرَبِيٍّ إِلَّا بِتَوَاضُعٍ وَ لَا كَرَمَ إِلَّا بِتَقْوَى وَ لَا عَمَلَ إِلَّا بِنِيَّةٍ وَ لَا عِبَادَةَ إِلَّا بِتَفَقُّهٍ
Ibn Al Mutawakkal, from Al Humeyri, from Ibn Isa, from Ibn Mahboub, from Malik Ibn Atiya, from Al Sumaly,
‘From Ali-asws Bin Al-Husayn-asws: ‘There is no tribal affiliations for a Qurayshi nor an Arab, except by humbleness, nor any honour except by piety, nor any deed except by intention, nor (an act of) worship except by understanding.
أَلَا وَ إِنَّ أَبْغَضَ النَّاسِ إِلَى اللَّهِ عَزَّ وَ جَلَّ مَنْ يَقْتَدِي بِسُنَّةِ إِمَامٍ وَ لَا يَقْتَدِي بِأَعْمَالِهِ.
Indeed! And the most hateful of the people to Allah-azwj Mighty and Majestic is one who believes in a Sunnah of an Imam-asws but does not follow up with his deeds’’.[306]
5- ما، الأمالي للشيخ الطوسي ابْنُ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنِ الْمُنْذِرِ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ يَحْيَى الضَّبِّيِّ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ أَبِي الصَّلْتِ عَنْ عَلِيِّ بْنِ مُوسَى عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا قَوْلَ إِلَّا بِعَمَلٍ وَ لَا قَوْلَ وَ عَمَلٌ إِلَّا بِنِيَّةٍ وَ لَا قَوْلَ وَ عَمَلٌ وَ نِيَّةٌ إِلَّا بِإِصَابَةِ السُّنَّةِ.
‘Al Amaali’ of the sheykh Al Tusi – Ibn Al Salt, from Ibn Aqada, from Al Manzar Bin Muhammad, from Ahmad Bin Yahya Al Zaby, from Musa Bin Al Qasim, from Abu Al Salt,
‘From Ali-asws Bin Musa-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘There is no word except with the deed, and there is no word and a deed except with intention, and there is no word and deed and intention except by a correct Sunnah’’.[307]
6- ير، بصائر الدرجات ابْنُ عِيسَى عَنْ مُحَمَّدٍ الْبَرْقِيِّ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَزْدِيِّ عَنْ أَبِي عُثْمَانَ الْعَبْدِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا قَوْلَ إِلَّا بِعَمَلٍ وَ لَا عَمَلَ إِلَّا بِنِيَّةٍ وَ لَا عَمَلَ وَ لَا نِيَّةَ إِلَّا بِإِصَابَةِ السُّنَّةِ.
‘Basaair Al Darajaat’ – Ibn Isa, from Muhammad Al Barqy, from Ibrahim Bin Is’haq Al Azdy, from Abu Usman Al Abdy,
‘From Ja’far-asws, from his-asws father-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘There is no word except with a deed, nor any deed except with intention, nor a deed nor intention except by a correct Sunnah’’.[308]
7- سن، المحاسن ابْنُ فَضَّالٍ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ عَمِلَ عَلَى غَيْرِ عِلْمٍ كَانَ مَا يُفْسِدُهُ أَكْثَرَ مِمَّا يُصْلِحُ.
‘Al Mahasin’ – Ibn Fazal, from one who reported it,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who does a deed without knowledge, what he would spoil would be more than what he corrects’’.[309]
8- غو، غوالي اللئالي رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: قَطَعَ ظَهْرِي اثْنَانِ عَالِمٌ مُتَهَتِّكٌ وَ جَاهِلٌ مُتَنَسِّكٌ هَذَا يَصُدُّ النَّاسَ عَنْ عِلْمِهِ بِتَهَتُّكِهِ وَ هَذَا يَصُدُّ النَّاسَ عَنْ نُسُكِهِ بِجَهْلِهِ.
‘Gawaly Al La’aly’ – It is reported from Al-Sadiq-asws having said: ‘My-asws back is broken by two – an immoral scholar and an ignorant ritualist. This is hinders the people from his knowledge by his immorality, and this one hinders the people from his rituals by his ignorance’’.[310]
9- جا، المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُوسَى بْنِ بَكْرٍ عَمَّنْ سَمِعَ أَبَا عَبْدِ اللَّهِ ع قَالَ: الْعَامِلُ عَلَى غَيْرِ بَصِيرَةٍ كَالسَّائِرِ عَلَى السَّرَابِ بِقِيعَةٍ لَا يَزِيدُ سُرْعَةُ سَيْرِهِ إِلَّا بُعْداً.
‘Al Majaa;is’ – Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Isa, from Muhammad Bin Sinan, from Musa Bin Bakr,
‘From one who heard Abu Abdullah-asws having said: ‘The worker being without insight is like a traveller to the mirage spot. The quickness of his travel will not increase him except for the remoteness’’.[311]
10- ختص، الإختصاص قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْمُتَعَبِّدُ عَلَى غَيْرِ فِقْهٍ كَحِمَارِ الطَّاحُونَةِ يَدُورُ وَ لَا يَبْرَحُ وَ رَكْعَتَانِ مِنْ عَالِمٍ خَيْرٌ مِنْ سَبْعِينَ رَكْعَةً مِنْ جَاهِلٍ لِأَنَّ الْعَالِمَ تَأْتِيهِ الْفِتْنَةُ فَيَخْرُجُ مِنْهَا بِعِلْمِهِ وَ تَأْتِي الْجَاهِلَ فَتَنْسِفُهُ نَسْفاً وَ قَلِيلُ الْعَمَلِ مَعَ كَثِيرِ الْعِلْمِ خَيْرٌ مِنْ كَثِيرِ الْعَمَلِ مَعَ قَلِيلِ الْعِلْمِ وَ الشَّكِّ وَ الشُّبْهَةِ.
Amir Al-Momineen-asws said: ‘The worshipper being without understanding is like a donkey of a mill, he only circles and does not get anywhere, and two Cycles (of Salat) from a scholar is better than seventy Cycles from an ignorant one because the scholar, because the scholar is such that if the strife comes to him, he would exit from it by his knowledge, and the ignorant one would come to it, he would blow it up himself (make it bigger); and the few deeds with a lot of knowledge is better than a lot of deeds with a little knowledge, and the doubt, and the suspicion’’.[312]
11- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فَلْيَصْدُقْ رَائِدٌ أَهْلَهُ وَ لْيُحْضِرْ عَقْلَهُ وَ لْيَكُنْ مِنْ أَبْنَاءِ الْآخِرَةِ فَإِنَّهُ مِنْهَا قَدِمَ وَ إِلَيْهَا يَنْقَلِبُ فَالنَّاظِرُ بِالْقَلْبِ الْعَامِلُ بِالْبَصَرِ يَكُونُ مُبْتَدَأَ عَمَلِهِ أَنْ يَعْلَمَ أَ عَمَلُهُ عَلَيْهِ أَمْ لَهُ فَإِنْ كَانَ لَهُ مَضَى فِيهِ وَ إِنْ كَانَ عَلَيْهِ وَقَفَ عَنْهُ
‘Nahj Al-Balagah’ – ‘Amir Al-Momineen-asws said: ‘Let the guardian be truthful to his family, and let him be cautioned by his intellect, and let him become from the sons of the Hereafter, for her has proceeded from it and would be returning to it. The viewer with the heart of the worker with insight would begin his deed and he would know whether his deed is against him, or for him? If it was for him, he would pass (indulge) in it, and if it was against him, he would pause from it.
فَإِنَّ الْعَامِلَ بِغَيْرِ عِلْمٍ كَالسَّائِرِ عَلَى غَيْرِ طَرِيقٍ فَلَا يَزِيدُهُ بُعْدُهُ عَنِ الطَّرِيقِ إِلَّا بُعْداً مِنْ حَاجَتِهِ وَ الْعَامِلُ بِالْعِلْمِ كَالسَّائِرِ عَلَى الطَّرِيقِ الْوَاضِحِ فَلْيَنْظُرْ نَاظِرٌ أَ سَائِرٌ هُوَ أَمْ رَاجِعٌ-.
Thus, the worker without knowledge is like a traveller upon a different road, so his distance from the road would not increase him except for the remoteness from his need; and the worker with the knowledge is like the traveller upon the clear road, so let the onlooker see whether he should travel or retract (from it)?’’[313]
12 كَنْزُ الْكَرَاجُكِيِّ، قَالَ الصَّادِقُ ع أَحْسِنُوا النَّظَرَ فِيمَا لَا يَسَعُكُمْ جَهْلُهُ وَ انْصَحُوا لِأَنْفُسِكُمْ وَ جَاهِدُوهَا فِي طَلَبِ مَعْرِفَةِ مَا لَا عُذْرَ لَكُمْ فِي جَهْلِهِ فَإِنَّ لِدِينِ اللَّهِ أَرْكَاناً لَا يَنْفَعُ مَنْ جَهِلَهَا شِدَّةُ اجْتِهَادِهِ فِي طَلَبِ ظَاهِرِ عِبَادَتِهِ وَ لَا يَضُرُّ مَنْ عَرَفَهَا فَدَانَ بِهَا حُسْنُ اقْتِصَادِهِ وَ لَا سَبِيلَ لِأَحَدٍ إِلَى ذَلِكَ إِلَّا بِعَوْنٍ مِنَ اللَّهِ عَزَّ وَ جَلَّ.
(The book) Kunz of Al Karajaky –
‘Al-Sadiq-asws said: ‘Consider carefully in what there is no leeway for you of its ignorance, and advise for yourselves, and fight it in seeking the understanding what there is no excuse for you regarding its ignorance, for with Allah-azwj there are elements which would not benefit one who is ignorant but is of intense struggle in seeking the apparent of his acts of worship, nor would it harm one who understands these. Therefore make a Religion with it with good moderation, and there is no way for anyone to that except with Assistance from Allah-azwj Mighty and Majestic’’.[314]
باب 6 العلوم التي أمر الناس بتحصيلها و ينفعهم و فيه تفسير الحكمة
CHAPTER 6 – THE KNOWLEDGES WHICH THE PEOPLE HAVE BEEN COMMANDED TO ATTAIN AND WOULD BENEFIT THEM, AND IN IT IS INTERPRETATION OF THE WISDOM
الآيات البقرة يُؤْتِي الْحِكْمَةَ مَنْ يَشاءُ وَ مَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْراً كَثِيراً
The Verses – (Surah) Al-Baqarah: He Gives the Wisdom to one He so Desires to, and the one who is Given the Wisdom, so he has been Given abundant good [2:269].
الإسراء ذلِكَ مِمَّا أَوْحى إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ
(Surah) Al-Isra’a: That is from what your Lord Revealed unto you, from the Wisdom, [17:39].
لقمان وَ لَقَدْ آتَيْنا لُقْمانَ الْحِكْمَةَ
Surah Luqman-as: And We had Given the Wisdom to Luqman [31:12].
الزخرف قالَ قَدْ جِئْتُكُمْ بِالْحِكْمَةِ
(Surah) Zukhruf: he said: ‘I have come to you with the Wisdom [43:63].
الجمعة وَ يُعَلِّمُهُمُ الْكِتابَ وَ الْحِكْمَةَ.
(Surah) Al Jummah: and teaching them the Book and the Wisdom [62:2].
1- ل، الخصال مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنْ حَكَمِ بْنِ بُهْلُولٍ عَنِ ابْنِ هَمَّامٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ الْهِلَالِيِّ قَالَ: سَمِعْتُ عَلِيّاً ع يَقُولُ لِأَبِي الطُّفَيْلِ عَامِرِ بْنِ وَاثِلَةَ الْكِنَانِيِ يَا أَبَا الطُّفَيْلِ الْعِلْمُ عِلْمَانِ عِلَمٌ لَا يَسَعُ النَّاسَ إِلَّا النَّظَرُ فِيهِ وَ هُوَ صِبْغَةُ الْإِسْلَامِ وَ عِلْمٌ يَسَعُ النَّاسَ تَرْكُ النَّظَرِ فِيهِ وَ هُوَ قُدْرَةُ اللَّهِ عَزَّ وَ جَلَّ.
‘Al Khisaal’ – Majaylawiya, from Muhammad al Attar, from Al Sha’ary, from Ahmad Bin Muhammad, from Ibn Marouf, from Ibn Mahziyar, from Hakam Bin Bahloul, from Ibn Hamam, from Ibn Azina, from Aban Ibn Abu Ayyash, from Suleym Bin Qays Al Hilali who said,
‘I heard Ali-asws saying to Abu Al Tufayl Aamir Bin Wasila Al Kanani: ‘O Abu Al Taufayl! The knowledge is two (types of) knowledges: A knowledge which the people have no leeway except to look into it, and it is the nature of Al-Islam, and a knowledge which the people do have the leeway to leave the looking into it, and it is the Pre-determination of Allah-azwj Mighty and Majestic’’.[315]
2- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لُقْمَانُ لِابْنِهِ لِلْعَالِمِ ثَلَاثُ عَلَامَاتٍ الْعِلْمُ بِاللَّهِ وَ بِمَا يُحِبُّ وَ مَا يَكْرَهُ الْخَبَرَ.
‘Al Khisaal’ – My father, from Sa’ad, from Al Qasim Bin Muhammad, from Al Manqary, from Hamad Bin Isa,
‘From Abu Abdullah-asws having said: ‘Luqman-as said to his-as son: ‘For the scholar there are three signs: ‘The knowledge of Allah-azwj, and of what He-azwj Loves and of what He-azwj dislikes’’.[316]
3- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنِ الْمُعَلَّى عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ الْعَمِّيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ الْبَجَلِيِّ عَنْ أَبِي بَحْرٍ عَنْ شُرَيْحٍ الْهَمْدَانِيِّ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَنِ الْحَارِثِ الْأَعْوَرِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع ثَلَاثٌ بِهِنَّ يَكْمُلُ الْمُسْلِمُ التَّفَقُّهُ فِي الدِّينِ وَ التَّقْدِيرُ فِي الْمَعِيشَةِ وَ الصَّبْرُ عَلَى النَّوَائِبِ.
‘Al Khisaal’ – My father, from Al Barqy, from Al Moalla, from Muhammad Bin Jamhour Al Aamy, from Ja’far Bin Bashir Al Bajali, from Abu Bahr, from Shareeh Al Hamdany, from Abu Is’haq Al Sabaie, from Al Haris Al Awr who said,
‘Amir Al-Momineen-asws said: ‘There are three things by which the Muslims is perfected: The pondering in the Religion, and the management in the life, and the patience upon the calamities’’.[317]
4- ب، قرب الإسناد ابْنُ ظَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ: لَا يَذُوقُ الْمَرْءُ مِنْ حَقِيقَةِ الْإِيمَانِ حَتَّى يَكُونَ فِيهِ ثَلَاثُ خِصَالٍ الْفِقْهُ فِي الدِّينِ وَ الصَّبْرُ عَلَى الْمَصَائِبِ وَ حُسْنُ التَّقْدِيرِ فِي الْمَعَاشِ.
‘Qurb Al Isnaad’ – Ibn Zareyf, from Ibn Alwan,
‘From Ja’far-asws, from his-asws father-asws, from Ali-asws having said: ‘A person will not taste the reality of the Eman until there happen to be three characteristics in him: The pondering in the Religion, and the patience upon the difficulties, and the good management in the life’’.[318]
5- لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنِ ابْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ: دَخَلَ رَسُولُ اللَّهِ ص الْمَسْجِدَ فَإِذَا جَمَاعَةٌ قَدْ أَطَافُوا بِرَجُلٍ فَقَالَ مَا هَذَا
‘Al Amaali’ of Al Sadouq – Ibn Idrees, from Al Barqy, from Muhammad Bin Isa, from Al Dahqan, from Dorost, from Ibn Abdul Hameed,
‘From Abu Al-Hassan Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww entered the Masjid, and there was a group which had circled a man, so he-saww said: ‘What (man) is this?’
فَقِيلَ عَلَّامَةٌ
It was said, ‘An Allama’.
قَالَ وَ مَا الْعَلَّامَةُ
He-saww said: ‘And what is the Allama?’
قَالُوا أَعْلَمُ النَّاسِ بِأَنْسَابِ الْعَرَبِ وَ وَقَائِعِهَا وَ أَيَّامِ الْجَاهِلِيَّةِ وَ بِالْأَشْعَارِ وَ الْعَرَبِيَّةِ
They said, ‘The most knowledgeable of the people of the lineages of the Arabs and their events, and the days of the Pre-Islamic period, and of the poetry, and the Arabic’.
فَقَالَ النَّبِيُّ ص ذَاكَ عِلْمٌ لَا يَضُرُّ مَنْ جَهِلَهُ وَ لَا يَنْفَعُ مَنْ عَلِمَهُ.
So the Prophet-saww said: ‘That is knowledge which does not harm the one who is ignorant of it, and does not benefit the one who knows it’’.[319]
6- مع، معاني الأخبار ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ وَجَدْتُ عِلْمَ النَّاسِ كُلِّهِمْ فِي أَرْبَعٍ أَوَّلُهَا أَنْ تَعْرِفَ رَبَّكَ وَ الثَّانِيَةُ أَنْ تَعْرِفَ مَا صَنَعَ بِكَ وَ الثَّالِثَةُ أَنْ تَعْرِفَ مَا أَرَادَ مِنْكَ وَ الرَّابِعَةُ أَنْ تَعْرِفَ مَا يُخْرِجُكَ مِنْ دِينِكَ.
‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Al Isbahany, from Al Manqary, from Sufyan Bin Ayayna who said,
‘I heard Abu Abdullah-asws saying: ‘You will find the knowledge of the people, all of them in four: First of it is that you will recognise your Lord-azwj, and the second is that you will recognise what is being Done with you, and the third is that you will recognise what is Wanted from you, and the fourth is that you will recognise what would exit you from your Religion’’.[320]
7- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْبَزَنْطِيِّ عَنْ رَجُلٍ مِنْ خُزَاعَةَ عَنِ الْأَسْلَمِيِّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: تَعَلَّمُوا الْعَرَبِيَّةَ فَإِنَّهَا كَلَامُ اللَّهِ الَّذِي يُكَلِّمُ بِهِ خَلْقَهُ وَ نَظِّفُوا الْمَاضِغَيْنِ وَ بَلِّغُوا بِالْخَوَاتِيمِ.
‘Al Khisaal’ – From Sa’ad, from Ibn Isa, from Al Bazanty, from a man from Khuzaie, from his father,
‘From Abu Abdullah-asws having said: ‘Learn Arabic, for it is a Speech of Allah-azwj which He-azwj Spoke to His-azwj creatures with, and clean the molars (teeth), and wear the rings at the base of the fingers’’.[321]
8- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ عُثْمَانَ بْنِ نُصَيْرٍ الْحَافِظِ عَنْ يَحْيَى بْنِ عَمْرٍو التَّنُوخِيِّ عَنْ أَحْمَدَ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ أَبِيهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ ع عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ قَالَ النَّبِيُّ ص مَا عُبِدَ اللَّهُ عَزَّ وَ جَلَّ بِشَيْءٍ أَفْضَلَ مِنْ فِقْهٍ فِي دِينٍ أَوْ قَالَ فِي دِينِهِ.
‘Al Amaaly’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Usman Bin Naseer the memoriser, from Yahya Bin Amro Al Tanoukhy, from Ahmad Bin Suleyman,
‘From Muhammad son of Ja’far-asws, from his father Ja’far-asws Bin Muhammad-asws, from his-asws father Muhammad-asws Bin Ali-asws, from Jabir Bin Abdullah who said, ‘The Prophet-saww said: ‘Allah-azwj Mighty and Majestic has not been worshipped by anything superior than pondering in Religion’. Or said – ‘in his Religion’’.[322]
9- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ بُرَيْدٍ قَالُوا قَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ لِي ابْناً قَدْ أَحَبَّ أَنْ يَسْأَلَكَ عَنْ حَلَالٍ وَ حَرَامٍ لَا يَسْأَلُكَ عَمَّا لَا يَعْنِيهِ
‘Ilal Al Sharaie’ – From Sa’ad, from Ibn Yazeed, from Hamad, from Hareyz, from Zurara and Muhammad Bin Muslim and Bureyd, saying,
‘A man said to Abu Abdullah-asws, ‘I have a son who would love to ask you-asws about Permissible(s) and Prohibitions. He will not ask you-asws about what has not meaning for him’.
قَالَ فَقَالَ وَ هَلْ يَسْأَلُ النَّاسُ عَنْ شَيْءٍ أَفْضَلَ مِنَ الْحَلَالِ وَ الْحَرَامِ.
He (the narrator) said, ‘So he-asws said: ‘And can the people ask about anything superior than the Permissible(s) and the Prohibitions?’’[323]
10- ير، بصائر الدرجات ابْنُ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ عَمِيرَةَ عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ أَوْ أَبِي جَعْفَرٍ ع قَالَ: مُتَفَقِّهٌ فِي الدِّينِ أَشَدُّ عَلَى الشَّيْطَانِ مِنْ عِبَادَةِ أَلْفِ عَابِدٍ.
‘Basaair Al Darajaat’ – Ibn Yazeed, from Ibn Abu Umeyr, from Ibn Umeyr, from Al Sumaly,
‘From Ali-asws Bin Al-Husayn-asws or Abu Ja’far-asws having said: ‘Pondering in the Religion is more severe upon the Satan-la than the worship of a thousand worshippers’’.[324]
11- سن، المحاسن أَبِي عَنِ الْحَسَنِ بْنِ سَيْفٍ عَنْ أَخِيهِ عَلِيٍّ عَنْ سُلَيْمَانَ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ: لَا يَسْتَكْمِلُ عَبْدٌ حَقِيقَةَ الْإِيمَانِ حَتَّى يَكُونَ فِيهِ خِصَالٌ ثَلَاثٌ التَّفَقُّهُ فِي الدِّينِ وَ حُسْنُ التَّقْدِيرِ فِي الْمَعِيشَةِ وَ الصَّبْرُ عَلَى الرَّزَايَا.
‘Al Mahasin’ – My father, from Al Hassan Bin Sayf, from his brother Ali, from Suleyman Bin Umar,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘A servant cannot perfect the reality of the Eman until there happen to be three characteristics in him: The pondering in the Religion, and good management in the life, and the patience upon the calamities’’.[325]
12- سن، المحاسن بَعْضُ أَصْحَابِنَا عَنِ ابْنِ أَسْبَاطٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَيْتَ السِّيَاطَ عَلَى رُءُوسِ أَصْحَابِي حَتَّى يَتَفَقَّهُوا فِي الْحَلَالِ وَ الْحَرَامِ.
‘Al Mahasin’ – One of our companions, from Ibn Asbat, from Is’haq Bin Amar who said,
‘I heard Abu Abdullah-asws saying: ‘If only I-asws could hold the whip upon the heads of my-asws companions until they ponder regarding the Permissible(s) and the Prohibitions’’.[326]
13- سن، المحاسن مُحَمَّدُ بْنُ عَبْدِ الْحَمِيدِ عَنْ عَمِّهِ عَبْدِ السَّلَامِ بْنِ سَالِمٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: حَدِيثٌ فِي حَلَالٍ وَ حَرَامٍ تَأْخُذُهُ مِنْ صَادِقٍ خَيْرٌ مِنَ الدُّنْيَا وَ مَا فِيهَا مِنْ ذَهَبٍ أَوْ فِضَّةٍ.
‘Al Mahasin’ – Muhammad Bin Abdul Hameed, from his uncle Abdul Salam Bin Saalim, from a man,
‘From Abu Abdullah-asws having said: ‘A Hadeeth regarding Permissible(s) and Prohibition which you take from a truthful one is better than the world and whatever is in it, from gold or silver’’.[327]
14- سن، المحاسن بَعْضُ أَصْحَابِنَا عَنِ ابْنِ أَسْبَاطٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: تَفَقَّهُوا فِي الْحَلَالِ وَ الْحَرَامِ وَ إِلَّا فَأَنْتُمْ أَعْرَابٌ.
‘Al Mahasin’ – One of our companions, from Ibn Asbat, from Al A’ala, from Muhammad,
‘From Abu Ja’far-asws having said: ‘Ponder regarding the Permissible(s) and the Prohibition or else you would be (like) Bedouins’’.[328]
15 سن، المحاسن أَبِي عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ حَمَّادٍ عَنْ رَجُلٍ سَمِعَ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا يَشْغَلُكَ طَلَبُ دُنْيَاكَ عَنْ طَلَبِ دِينِكَ فَإِنَّ طَالِبَ الدُّنْيَا رُبَّمَا أَدْرَكَ وَ رُبَّمَا فَاتَتْهُ فَهَلَكَ بِمَا فَاتَهُ مِنْهَا.
‘Al Mahasin’ – My father, from Usman Bin Isa, from Ali Bin Hamad,
‘From a man who heard Abu Abdullah-asws saying: ‘Do not let seeking of the world pre-occupy you from seeking the Religion, for seeking of the world, perhaps you will achieve it and perhaps you will miss it, so you will be destroyed by what you are lost from’’.[329]
16- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ وَ أَبُو جَعْفَرٍ عَلَيْهِمَا السَّلَامُ لَوْ أُتِيتُ بِشَابٍّ مِنْ شَبَابِ الشِّيعَةِ لَا يَتَفَقَّهُ لَأَدَّبْتُهُ.
‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Al A’ala, from Muhammad who said,
‘Abu Abdullah-asws and Abu Ja’far-asws said: ‘If I-asws come across a youth from the youths of the Shias not pondering his Religion, I-asws would educate him’.
قَالَ وَ كَانَ أَبُو جَعْفَرٍ ع يَقُولُ تَفَقَّهُوا وَ إِلَّا فَأَنْتُمْ أَعْرَابٌ.
He (the narrator) said, ‘And Abu Ja’far-asws was saying: ‘Ponder or else you would be (like) Bedouins’’.[330]
17- سن، المحاسن فِي حَدِيثٍ آخَرَ لِابْنِ أَبِي عُمَيْرٍ رَفَعَهُ قَالَ قَالَ أَبُو جَعْفَرٍ ع لَوْ أُتِيتُ بِشَابٍّ مِنْ شَبَابِ الشِّيعَةِ لَا يَتَفَقَّهُ فِي الدِّينِ لَأَوْجَعْتُهُ.
‘Al Mahasin’ – In another Hadeeth of Ibn Abu Umeyr, raising it, said,
‘Abu Ja’far-asws said: ‘If I-asws come across a youth from the youths of the Shias not pondering in the Religion, I-asws would pain (rebuke) him’’.[331]
18- سن، المحاسن فِي وَصِيَّةِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ تَفَقَّهُوا فِي دِينِ اللَّهِ وَ لَا تَكُونُوا أَعْرَاباً فَإِنَّهُ مَنْ لَمْ يَتَفَقَّهْ فِي دِينِ اللَّهِ لَمْ يَنْظُرِ اللَّهُ إِلَيْهِ يَوْمَ الْقِيَامَةِ وَ لَمْ يُزَكِّ لَهُ عَمَلًا.
‘Al Mahasin’ – In a bequest of Al-Mufazzal Bin Umar who said, ‘I heard Abu Abdullah-asws saying: ‘Ponder in the Religion of Allah-azwj and do not become Bedouins, for the one who does not ponder in the Religion of Allah-azwj, Allah-azwj would not Consider him on the Day of Judgment and would not Purify his deeds for him’’.[332]
19- سن، المحاسن عُثْمَانُ بْنُ عِيسَى عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ تَفَقَّهُوا فِي الدِّينِ فَإِنَّهُ مَنْ لَمْ يَتَفَقَّهْ مِنْكُمْ فَهُوَ أَعْرَابِيٌّ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ لِيَتَفَقَّهُوا فِي الدِّينِ وَ لِيُنْذِرُوا قَوْمَهُمْ إِذا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ.
‘Al Mahasin’ – Usman Bin Isa, from Ali Bin Abu Hamza who said,
‘I heard Abu Abdullah-asws saying: ‘Ponder in the Religion for the one who does not ponder, then he is (like) a Bedouin. Allah-azwj Mighty and Majestic is Saying in His-azwj Book: to obtain understanding in the Religion and let them warn their people when they return to them, perhaps they would be cautious [9:122]’’.[333]
20- سن، المحاسن عَلِيُّ بْنُ حَسَّانَ عَمَّنْ ذَكَرَهُ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثٌ هُنَّ مِنْ عَلَامَاتِ الْمُؤْمِنِ عِلْمُهُ بِاللَّهِ وَ مَنْ يُحِبُّ وَ مَنْ يُبْغِضُ.
‘Al Mahasin’ – Ali Bin Hasan, from one who mentioned it, from Dawood Bin Farqad,
‘From Abu Abdullah-asws having said: ‘Three things are from the signs of the Momin: His knowledge of Allah-azwj, and who He-azwj Loves, and who He-azwj Hates’’.[334]
21 سن، المحاسن أَبِي مُرْسَلًا قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَفْضَلُ الْعِبَادَةِ الْعِلْمُ بِاللَّهِ.
‘Al Mahasin’ – My father, with an unbroken chain, said,
‘Abu Abdullah-asws said: ‘The most superior of the worship is the knowledge of Allah-azwj’’.[335]
22- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ وَ مَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْراً كَثِيراً قَالَ هِيَ طَاعَةُ اللَّهِ وَ مَعْرِفَةُ الْإِمَامِ.
‘Tafseer Al Ayyashi’ – From Abu Baseer who said,
‘I asked him-asws about the Words of Allah-azwj: and the one who is Given the Wisdom, so he has been Given abundant good [2:269]. He-asws said: ‘It is the obedience of Allah-azwj and recognition of the Imam-asws’’.[336]
23 شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع وَ مَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْراً كَثِيراً قَالَ الْمَعْرِفَةُ.
‘Tafseer Al Ayyashi’ – From Abu Baseer who said,
‘I heard Abu Ja’far-asws (regarding): and the one who is Given the Wisdom, so he has been Given abundant good [2:269]. He-asws said: ‘The recognition (of the Imam-asws)’’.[337]
24- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ وَ مَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْراً كَثِيراً قَالَ مَعْرِفَةُ الْإِمَامِ وَ اجْتِنَابُ الْكَبَائِرِ الَّتِي أَوْجَبَ اللَّهُ عَلَيْهَا النَّارَ.
‘Tafseer Al Ayyashi’ – From Abu Baseer who said,
‘I heard Abu Ja’far-asws saying: and the one who is Given the Wisdom, so he has been Given abundant good [2:269] – recognition of the Imam-asws, and shunning the major sins which Allah-azwj has Obligated the Fire upon (their commission)’’.[338]
25- شي، تفسير العياشي عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ وَ مَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْراً كَثِيراً فَقَالَ إِنَّ الْحِكْمَةَ الْمَعْرِفَةُ وَ التَّفَقُّهُ فِي الدِّينِ فَمَنْ فَقُهَ مِنْكُمْ فَهُوَ حَكِيمٌ وَ مَا أَحَدٌ يَمُوتُ مِنَ الْمُؤْمِنِينَ أَحَبَّ إِلَى إِبْلِيسَ مِنْ فَقِيهٍ.
‘Tafseer Al Ayyashi’ – From Suleyman Bin Khalid who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj: and the one who is Given the Wisdom, so he has been Given abundant good [2:269], so he-asws said: ‘The wisdom is the recognition (of the Imam-asws) and the pondering in the Religion. So the one who is the most pondering from you, so he is the most wise. And there is no one from the Momineen who dies who is more beloved to Iblees-la than a pondering one’’.[339]
26- مص، مصباح الشريعة قَالَ الصَّادِقُ ع الْحِكْمَةُ ضِيَاءُ الْمَعْرِفَةِ وَ مِيرَاثُ التَّقْوَى وَ ثَمَرَةُ الصِّدْقِ وَ مَا أَنْعَمَ اللَّهُ عَلَى عَبْدٍ مِنْ عِبَادِهِ نِعْمَةً أَنْعَمَ وَ أَعْظَمَ وَ أَرْفَعَ وَ أَجْزَلَ وَ أَبْهَى مِنَ الْحِكْمَةِ
‘Misbah Al Sharie’ – Al-Sadiq-asws said: ‘The wisdom is an illumination of the recognition, and inheritance is the piety, and a fruit is the truthfulness. And Allah-azwj has not Favoured upon a servant from His-azwj servants with a Bounty from favourable, and greater, and loftier, and more plentiful, and more glorious than the wisdom.
قَالَ اللَّهُ عَزَّ وَ جَلَ يُؤْتِي الْحِكْمَةَ مَنْ يَشاءُ وَ مَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْراً كَثِيراً وَ ما يَذَّكَّرُ إِلَّا أُولُوا الْأَلْبابِ أَيْ لَا يَعْلَمُ مَا أَوْدَعْتُ وَ هَيَّأْتُ فِي الْحِكْمَةِ إِلَّا مَنِ اسْتَخْلَصْتُهُ لِنَفْسِي وَ خَصَصْتُهُ بِهَا وَ الْحِكْمَةُ هِيَ الثَّبَاتُ وَ صِفَةُ الْحَكِيمِ الثَّبَاتُ عِنْدَ أَوَائِلِ الْأُمُورِ وَ الْوُقُوفُ عِنْدَ عَوَاقِبِهَا وَ هُوَ هَادِي خَلْقِ اللَّهِ إِلَى اللَّهِ تَعَالَى
Allah-azwj Mighty and Majestic Says: and the one who is Given the Wisdom, so he has been Given abundant good and none would mention (words of thanks) except for the ones of understanding [2:269]. i.e. None knows what is deposited and prepared in the wisdom except one who is sincere to himself and particularises with it; and the wisdom, it is steadfastness, and an attribute of the wise one is that he-asws is steadfast during the beginning of the matters and pauses during its ending, and he-asws is a guide of the creatures of Allah-azwj to Allah-azwj the Exalted.
قَالَ رَسُولُ اللَّهِ ص لِعَلِيٍّ ع لَأَنْ يَهْدِيَ اللَّهُ عَلَى يَدَيْكَ عَبْداً مِنْ عِبَادِ اللَّهِ خَيْرٌ لَكَ مِمَّا طَلَعَتْ عَلَيْهِ الشَّمْسُ مِنْ مَشَارِقِهَا إِلَى مَغَارِبِهَا.
Rasool-Allah-saww said to Ali-asws: ‘If Allah-azwj Guides a servant from the servants of Allah-azwj upon your-asws hands, it would be better for you-asws that whatever the sun emerges upon, from its easts and its wests’’.[340]
27- غو، غوالي اللئالي عَنْ مَعْمَرٍ عَنِ الزُّهْرِيِّ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ يُرِدِ اللَّهُ بِهِ خَيْراً يُفَقِّهْهُ فِي الدِّينِ.
‘Gawaly Al La’aly’ – From Mo’mar, from Al Zuhry, from Saeed Bin Al Musayyab, from Abu Hureyra who said,
‘Rasool-Allah-saww said: ‘One whom Allah-azwj Intends goodness with him, would Make him ponder in the Religion’’.[341]
28- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص مِنْ حُسْنِ إِسْلَامِ الْمَرْءِ تَرْكُهُ مَا لَا يَعْنِيهِ.
And by this chain, he said,
‘Rasool-Allah-saww said: ‘From the excellent Islam of the person is his leaving what does not concern him’’.[342]
29- سر، السرائر فِي جَامِعِ الْبَزَنْطِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ قَالَ عَلِيٌّ ع قَالَ رَسُولُ اللَّهِ ص نِعْمَ الرَّجُلُ الْفَقِيهُ فِي الدِّينِ إِنِ احْتِيجَ إِلَيْهِ نَفَعَ وَ إِنْ لَمْ يُحْتَجْ إِلَيْهِ نَفَعَ نَفْسَهُ.
‘Al Saraair Fi Jamie’ of Al Bazanty – from Abu Baseer,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘Ali-asws said: ‘Rasool-Allah-saww said: ‘The best man is the one pondering in his Religion. If someone is need to him, he would benefit, and if no one is needy to him, he would benefit himself’’.[343]
30- غو، غوالي اللئالي قَالَ رَسُولُ اللَّهِ ص لِكُلِّ شَيْءٍ عِمَادٌ وَ عِمَادُ هَذَا الدِّينِ الْفِقْهُ.
‘Al Gawaly Al La’aly’ – Rasool-Allah-saww said: ‘For everything there is a pillar, and a pillar of this Religion is the pondering’’.[344]
31- وَ قَالَ ص الْفُقَهَاءُ أُمَنَاءُ الرَّسُولِ.
And he-saww said: ‘The pondering ones are trustees of the Rasool-saww’’.[345]
32- وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ لِوَلَدِهِ مُحَمَّدٍ تَفَقَّهْ فِي الدِّينِ فَإِنَّ الْفُقَهَاءَ وَرَثَةُ الْأَنْبِيَاءِ.
And Amir Al-Momineen-asws said to his-asws son Muhammad: ‘Ponder in the Religion, for the pondering ones are inheritors of the Prophets-as’’.[346]
33- جا، المجالس للمفيد ابْنُ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا أَرَادَ اللَّهُ بِعَبْدٍ خَيْراً فَقَّهَهُ فِي الدِّينِ.
‘Al Majaalis’ – Ibn Qawlawiya, from Al Kulayni, from Al Husayn Bin Muhammad, from Al Moalla, from Al Washa, from Hamad Bin Usman,
‘Abu Abdullah Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Whenever Allah-azwj Intends good with a servant, Makes him ponder in the Religion’’.[347]
34- م، تفسير الإمام عليه السلام عَنْ أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَا أَنْعَمَ اللَّهُ عَزَّ وَ جَلَّ عَلَى عَبْدٍ بَعْدَ الْإِيمَانِ بِاللَّهِ أَفْضَلَ مِنَ الْعِلْمِ بِكِتَابِ اللَّهِ وَ مَعْرِفَةِ تَأْوِيلِهِ
‘Tafseer Al Imam-asws’ – From Abu Muhammad Al-Askari-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic has not Favoured upon a servant, after the Eman with Allah-azwj, anything more superior than the knowledge of the Book of Allah-azwj and the understanding of its explanation.
وَ مَنْ جَعَلَ اللَّهُ لَهُ مِنْ ذَلِكَ حَظّاً ثُمَّ ظَنَّ أَنَّ أَحَداً لَمْ يُفْعَلْ بِهِ مَا فُعِلَ بِهِ وَ قَدْ فُضِّلَ عَلَيْهِ فَقَدْ حَقَّرَ نِعَمَ اللَّهِ عَلَيْهِ.
And the one for whom Allah-azwj has Made a share to be from it, then he thinks that anyone else who has not be Dealt with what he has been dealt with and has merit over him, so he has belittled the Bounty of Allah-azwj upon him’’.[348]
35- وَ قَالَ رَسُولُ اللَّهِ ص فِي قَوْلِهِ تَعَالَى يا أَيُّهَا النَّاسُ قَدْ جاءَتْكُمْ مَوْعِظَةٌ مِنْ رَبِّكُمْ وَ شِفاءٌ لِما فِي الصُّدُورِ وَ هُدىً وَ رَحْمَةٌ لِلْمُؤْمِنِينَ قُلْ بِفَضْلِ اللَّهِ وَ بِرَحْمَتِهِ فَبِذلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِمَّا يَجْمَعُونَ
And Rasool-Allah-saww said regarding the Words of the Exalted: O you people! There has come to you an Advice from your Lord and a Healing for what is in the chests and a Guidance and a Mercy for the Momineen [10:57] Say: ‘By the Grace of Allah and by His Mercy – so it is by that, let them be rejoicing. It is better than what they are amassing [10:58]: –
قَالَ رَسُولُ اللَّهِ ص فَضْلُ اللَّهِ عَزَّ وَ جَلَّ الْقُرْآنُ وَ الْعِلْمُ بِتَأْوِيلِهِ وَ رَحْمَتُهُ وَ تَوْفِيقُهُ لِمُوَالاةِ مُحَمَّدٍ وَ آلِهِ الطَّاهِرِينَ وَ مُعَادَاةُ أَعْدَائِهِمْ
Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Graced the Quran, and the knowledge of its explanation, and His-azwj Mercy, and its inclination, to the ones in the Wilayah of Muhammad-saww and his-saww Purified Progeny-asws, and the enmity to their-asws enemies’.
ثُمَّ قَالَ ص وَ كَيْفَ لَا يَكُونُ ذَلِكَ خَيْراً مِمَّا يَجْمَعُونَ وَ هُوَ ثَمَنُ الْجَنَّةِ وَ نَعِيمُهَا فَإِنَّهُ يُكْتَسَبُ بِهَا رِضْوَانُ اللَّهِ الَّذِي هُوَ أَفْضَلُ مِنَ الْجَنَّةِ وَ يُسْتَحَقُّ الْكَوْنُ بِحَضْرَةِ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ الَّذِي هُوَ أَفْضَلُ مِنَ الْجَنَّةِ إِنَّ مُحَمَّداً وَ آلَ مُحَمَّدٍ الطَّيِّبِينَ أَشْرَفُ زِينَةِ الْجِنَانِ
Then he-saww said: ‘And can that not happen to be better than what they are amassing, and it is a price of the Paradise and its Bounties, for he is earning by it the Pleasure of Allah-azwj Which it superior than the Paradise (itself), and deserving the universe by the presence of Muhammad-saww and his-saww goodly Progeny-asws, which is superior than the Paradise (itself). Muhammad-saww and the goodly Progeny-asws of Muhammad-saww are the noblest of the adornments of the Gardens (of Paradise)’’.
ثُمَّ قَالَ ص يَرْفَعُ اللَّهُ بِهَذَا الْقُرْآنِ وَ الْعِلْمِ بِتَأْوِيلِهِ وَ بِمُوَالاتِنَا أَهْلَ الْبَيْتِ وَ التَّبَرِّي مِنْ أَعْدَائِنَا أَقْوَاماً فَيَجْعَلُهُمْ فِي الْخَيْرِ قَادَةً [وَ] أَئِمَّةً فِي الْخَيْرِ تُقْتَصُّ آثَارُهُمْ وَ تُرْمَقُ أَعْمَالُهُمْ وَ يُقْتَدَى بِفِعَالِهِمْ وَ تَرْغَبُ الْمَلَائِكَةُ فِي خُلَّتِهِمْ وَ تَمْسَحُهُمْ بِأَجْنِحَتِهِمْ فِي صَلَاتِهِمْ وَ يَسْتَغْفِرُ لَهُمْ كُلُّ رَطْبٍ وَ يَابِسٍ حَتَّى حِيتَانُ الْبَحْرِ وَ هَوَامُّهُ وَ سِبَاعُ الْبَرِّ وَ أَنْعَامُهُ وَ السَّمَاءُ وَ نُجُومُهَا.
The he-saww said: ‘Allah-azwj would Raise a people by this Quran, and the knowledge of its explanation, and by our-asws Wilayah of the People-asws of the Household, and the disavowment from our-asws enemies, so He-azwj would Make them to be in goodness in the guidance of the Imams-asws in the goodness, curtailing their faults and glorifying their deeds, and (people) would pursue their deeds, and the Angels would wish to be in their midst, and they would touch them with their wings during their Salats, and there would seek Forgiveness for them, every wet and dry, to the extent of the fishes of the sea and its creatures, and predators of the land and its animals, and the sky and its stars’’. [349]
36- ضه، روضة الواعظين قَالَ رَسُولُ اللَّهِ ص أَفْضَلُ الْعِبَادَةِ الْفِقْهُ وَ أَفْضَلُ الدِّينِ الْوَرَعُ.
‘Rowzat Al Waizeen’ – Rasool-Allah-saww said: ‘The most superior of the worship is the pondering, and the most superior of the Religion is the devoutness’’.[350]
37- سر، السرائر مِنْ كِتَابِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ سِنَانٍ الدِّهْقَانِيِّ عَنْ عُبَيْدِ اللَّهِ عَنْ دُرُسْتَ عَنْ عَبْدِ الْحَمِيدِ بْنِ أَبِي الْعَلَاءِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنِ انْهَمَكَ فِي طَلَبِ النَّحْوِ سُلِبَ الْخُشُوعَ.
From the book of Ja’far Bin Muhammad Bin Sinan Al Dahqany, from Ubeydullah, from Dorost, from Abdul Hameed Bin Abu Al A’ala,
‘Musa Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who engages in seeking the syntax, he would be dispossessed of the humbleness’’.[351]
38- شي، تفسير العياشي عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ أَنَّ دَاوُدَ قَالَ: كُنَّا عِنْدَهُ فَارْتَعَدَتِ السَّمَاءُ فَقَالَ هُوَ سُبْحَانَ مَنْ يُسَبِّحُ الرَّعْدُ بِحَمْدِهِ وَ الْمَلائِكَةُ مِنْ خِيفَتِهِ
‘Tafseer Al Ayyashi’ – From Yunus Bin Abdul Rahman, that Dwood said,
‘We were in his-asws presence, and the sky thundered, so he-asws said: ‘Glory be to the One-azwj Who Made the thunder glorify His-azwj Praise and the Angels from His-azwj fear’’.
فَقَالَ لَهُ أَبُو بَصِيرٍ جُعِلْتُ فِدَاكَ إِنَّ لِلرَّعْدِ كَلَاماً
Abu Baseer said to him-asws, ‘May I be sacrificed for you-asws! For the thunder, there is speech?’
فَقَالَ يَا أَبَا مُحَمَّدٍ سَلْ عَمَّا يَعْنِيكَ وَ دَعْ مَا لَا يَعْنِيكَ.
He-asws said: ‘O Abu Muhammad! Ask about what concerns you and leave what does not concern you’’.[352]
39 نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ مِنَ الْبَيَانِ لَسِحْراً وَ مِنَ الْعِلْمِ جَهْلًا وَ مِنَ الشِّعْرِ حُكْماً وَ مِنَ الْقَوْلِ عَدْلًا.
‘Nawadir of Al Rawandy’, by his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘From the explanation there is magic (hypnotic effect of a speech) and from the knowledge there is ignorance, and from the poetry there is wisdom, and from the words there is justice’’.[353]
40 الدُّرَّةُ الْبَاهِرَةُ، عَنِ الْكَاظِمِ ع قَالَ: مَنْ تَكَلَّفَ مَا لَيْسَ مِنْ عِلْمِهِ ضَيَّعَ عَمَلَهُ وَ خَابَ أَمَلُهُ.
‘Al Durra Al Bahira’ –
‘From Al-Kazim-asws having said: ‘One who takes responsibility what isn’t in his knowledge, would waste his deed, and his hopes would be dashed’’.[354]
41- وَ قَالَ الْجَوَادُ ع التَّفَقُّهُ ثَمَنٌ لِكُلِّ غَالٍ وَ سُلَّمٌ إِلَى كُلِّ عَالٍ.
And Al-Jawwad-asws said: ‘The pondering is a price for every exaggeration, and a ladder to every high place’’.[355]
42 الْجَوَاهِرُ لِلْكَرَاجُكِيِّ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْعُلُومُ أَرْبَعَةٌ الْفِقْهُ لِلْأَدْيَانِ وَ الطِّبُّ لِلْأَبْدَانِ وَ النَّحْوُ لِلِّسَانِ وَ النُّجُومُ لِمَعْرِفَةِ الْأَزْمَانِ.
‘Al Jawahir of Al Karajaky’ –
‘Amir Al-Momineen-asws said: ‘The knowledges are four: The pondering for the Religions, and the medicine for the bodies, and the syntax for the tongue, and the stars to understand the times’’.[356]
43 دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع عَجَبٌ لِمَنْ يَتَفَكَّرُ فِي مَأْكُولِهِ كَيْفَ لَا يَتَفَكَّرُ فِي مَعْقُولِهِ فَيُجَنِّبُ بَطْنَهُ مَا يُؤْذِيهِ وَ يُودِعُ صَدْرَهُ مَا يُرْدِيهِ.
(The book) Al Da’waat of Al Rrawandy –
‘Al-Hassan-asws Bin Ali-asws said: ‘I-asws wonder at the one who thinks regarding his eating how come he does not think regarding his reasonable words?’[357]
44- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْعِلْمُ عِلْمَانِ مَطْبُوعٌ وَ مَسْمُوعٌ وَ لَا يَنْفَعُ الْمَسْمُوعُ إِذَا لَمْ يَكُنِ الْمَطْبُوعُ.
‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘The knowledge is two (types of) knowledge: written, and spoken, and the heard will not benefit when it does not become the written’’.[358]
45- وَ قَالَ ع وَ قَدْ سُئِلَ عَنِ الْقَدَرِ طَرِيقٌ مُظْلِمٌ فَلَا تَسْلُكُوهُ وَ بَحْرٌ عَمِيقٌ فَلَا تَلِجُوهُ وَ سِرُّ اللَّهِ فَلَا تَتَكَلَّفُوهُ.
And he-asws said, and he-asws had been asked about the Pre-determination: ‘(It is) a dark road, so do not travel it, and it is a deep ocean, so do not dive into it, and it is a secret of Allah-azwj, so do not encumber yourself with it’’.[359]
46- نهج، نهج البلاغة قَالَ ع النَّاسُ أَعْدَاءُ مَا جَهِلُوا.
‘Nahj Al-Balagah’ – ‘The people are enemies of what they are ignorant of’’.[360]
47- وَ قَالَ ع لَا تَكُونُوا كَجُفَاةِ الْجَاهِلِيَّةِ لَا فِي الدِّينِ تَتَفَقَّهُونَ وَ لَا عَنِ اللَّهِ تَعْقِلُونَ كَقَيْضِ بَيْضٍ فِي أَدَاحٍ يَكُونُ كَسْرُهَا وِزْراً وَ يُخْرِجُ حِضَانُهَا شَرّاً.
And he-asws said: ‘Do not become like the ignorant ones of the Pre-Islamic period, neither pondering in the Religion, nor using their intellects about Allah-azwj, like the shell of an egg in a nest, the breaking of it happens to be a sin, and the evil from inside it, comes out from it’’.[361]
48- نهج، نهج البلاغة فِي وَصِيَّتِهِ لِلْحَسَنِ ع خُضِ الْغَمَرَاتِ إِلَى الْحَقِّ حَيْثُ كَانَ وَ تَفَقَّهْ فِي الدِّينِ إِلَى قَوْلِهِ ع وَ تَفَهَّمْ وَصِيَّتِي وَ لَا تَذْهَبَنَّ صَفْحاً فَإِنَّ خَيْرَ الْقَوْلِ مَا نَفَعَ وَ اعْلَمْ أَنَّهُ لَا خَيْرَ فِي عِلْمٍ لَا يَنْفَعُ وَ لَا يُنْتَفَعُ بِعِلْمٍ لَا يَحِقُّ تَعَلُّمُهُ إِلَى قَوْلِهِ ع
‘Nahj Al-Balagah’ – In a bequest to Al-Hassan-asws, he-asws said: ‘Dive into the depths to the Truth when you would be pondering in the Religion’ – up to his-asws words: ‘And understand my-asws bequest, and do not go to the foolish ones, for the best word is what benefits, and know that there is no good in a knowledge which does not benefit, nor is there benefit in a knowledge that you-asws are not entitled (meaningless) to learn it’. – up to his-asws words:
وَ أَنْ أَبْتَدِئَكَ بِتَعْلِيمِ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ تَأْوِيلِهِ وَ شَرَائِعِ الْإِسْلَامِ وَ أَحْكَامِهِ وَ حَلَالِهِ وَ حَرَامِهِ لَا أُجَاوِزُ ذَلِكَ بِكَ إِلَى غَيْرِهِ.
‘And if you-asws begin by learning the Book of Allah-azwj Mighty and Majestic and its explanation, and the Laws of Al-Islam, and its Ordinances, and its Permissible(s) and its Prohibition, I-asws will not exceed that with you-asws to something else (more than this)’’.[362]
49 كَنْزُ الْكَرَاجُكِيِّ، قَالَ رَسُولُ اللَّهِ ص خَمْسٌ لَا يَجْتَمِعْنَ إِلَّا فِي مُؤْمِنٍ حَقّاً يُوجِبُ اللَّهُ لَهُ بِهِنَّ الْجَنَّةَ النُّورُ فِي الْقَلْبِ وَ الْفِقْهُ فِي الْإِسْلَامِ وَ الْوَرَعُ فِي الدِّينِ وَ الْمَوَدَّةُ فِي النَّاسِ وَ حُسْنُ السَّمْتِ فِي الْوَجْهِ.
‘Kanz’ of Al Karajaky –
‘Rasool-Allah-saww said: ‘Five things would not gather except in a Momin truly Allah-azwj Obligating the Paradise for him due to these: ‘Al-Noor’ (the light) in the heart, and the pondering in Al-Islam, and the devoutness in the Religion, and the cordiality among the people, and excellent silence in the face’’.[363]
50- وَ قَالَ ص الْعِلْمُ أَكْثَرُ مِنْ أَنْ يُحْصَى فَخُذْ مِنْ كُلِّ شَيْءٍ أَحْسَنَهُ.
And he-asws said: ‘The knowledge is more that can be counted, therefore take from all things good’’.[364]
51- وَ مِنْهُ قَالَ لُقْمَانُ لِابْنِهِ يَا بُنَيَّ تَعَلَّمِ الْحِكْمَةَ تَشَرَّفْ فَإِنَّ الْحِكْمَةَ تَدُلُّ عَلَى الدِّينِ وَ تُشَرِّفُ الْعَبْدَ عَلَى الْحُرِّ وَ تَرْفَعُ الْمِسْكِينَ عَلَى الْغَنِيِّ وَ تُقَدِّمُ الصَّغِيرَ عَلَى الْكَبِيرِ وَ تُجْلِسُ الْمِسْكِينَ مَجَالِسَ الْمُلُوكِ وَ تَزِيدُ الشَّرِيفَ شَرَفاً وَ السَّيِّدَ سُودَداً وَ الْغَنِيَّ مَجْداً
And from him – ‘Luqman-as said to his-as son: ‘O my-as son! Learn the wisdom, you will be ennobled, for the wisdom is a pointer upon the Religion, and the slave can have nobility over the free one (by wisdom), and the poor ones are raised upon the rich, and the young ones are placed forward over the elders, and the poor one would sit in the gatherings of the kings (by having wisdom), and the noble one would be increased in nobility, and the chief in guidance, and the rich in glory.
وَ كَيْفَ يَظُنُّ ابْنُ آدَمَ أَنْ يَتَهَيَّأَ لَهُ أَمْرُ دِينِهِ وَ مَعِيشَتِهِ بِغَيْرِ حِكْمَةٍ وَ لَنْ يُهَيِّئَ اللَّهُ عَزَّ وَ جَلَّ أَمْرَ الدُّنْيَا وَ الْآخِرَةِ إِلَّا بِالْحِكْمَةِ وَ مَثَلُ الْحِكْمَةِ بِغَيْرِ طَاعَةٍ مَثَلُ الْجَسَدِ بِلَا نَفْسٍ أَوْ مَثَلُ الصَّعِيدِ بِلَا مَاءٍ وَ لَا صَلَاحَ لِلْجَسَدِ بِغَيْرِ نَفْسٍ وَ لَا لِلصَّعِيدِ بِغَيْرِ مَاءٍ وَ لَا لِلْحِكْمَةِ بِغَيْرِ طَاعَةٍ.
And how can a son of Adam-as think that the affairs of his Religion and his life would be prepared for him without wisdom, and Allah-azwj Mighty and Majestic will never Revive the matter of the world and the Hereafter except with the wisdom? And an example of the wisdom without obedience (to Allah-azwj) is like an example of the body without a soul, or an example of the prey without water, and there is nothing correct for the body without a soul, nor for the prey without water, nor for the wisdom without obedience’’.[365]
52 وَ مِنْهُ عَنِ النَّبِيِّ ص الْعِلْمُ عِلْمَانِ عِلْمُ الْأَدْيَانِ وَ عِلْمُ الْأَبْدَانِ.
And from him,
‘From the Prophet-saww: ‘The knowledge is two (types of) knowledge: Knowledge of the Religions and knowledge of the bodies (medicine)’’.[366]
53- وَ قَالَ ص مَنْ يُرِدِ اللَّهُ بِهِ خَيْراً يُفَقِّهْهُ فِي الدِّينِ.
And he-saww said: ‘One for whom Allah-azwj Intends goodness, would Make him ponder in the Religion’’.[367]
54- عدة، عدة الداعي قَالَ الْعَالِمُ ع أَوْلَى الْعِلْمِ بِكَ مَا لَا يَصْلُحُ لَكَ الْعَمَلُ إِلَّا بِهِ وَ أَوْجَبُ الْعِلْمِ عَلَيْكَ مَا أَنْتَ مَسْئُولٌ عَنِ الْعَمَلِ بِهِ وَ أَلْزَمُ الْعِلْمِ لَكَ مَا دَلَّكَ عَلَى صَلَاحِ قَلْبِكَ وَ أَظْهَرَ لَكَ فَسَادَهُ وَ أَحْمَدُ الْعِلْمِ عَاقِبَةً مَا زَادَ فِي عَمَلِكَ الْعَاجِلِ.
‘Uddat Al Daie’ –
‘The scholar-asws said: ‘The foremost of the knowledge with you is what deeds are not correct for you except with it, and the most Obligatory of the knowledge upon you is what you have to ask about (in order to) act with it, and the necessary knowledge for you is what points you upon the correction of your heart and manifests for you its spoiling, and the most praiseworthy knowledge to end with is what increases in your deeds of the Hereafter’’.[368]
55 مُنْيَةُ الْمُرِيدِ، قَالَ الصَّادِقُ ع مَا مِنْ أَحَدٍ يَمُوتُ مِنَ الْمُؤْمِنِينَ أَحَبَّ إِلَى إِبْلِيسَ مِنْ مَوْتِ فَقِيهٍ.
‘Muniyat Al Mureed’ –
‘Al-Sadiq-asws said: ‘There is no one from the Momineen whose dying is more beloved to Iblees-la than the death of a pondering one’’.[369]
56- وَ عَنْهُ ع إِذَا مَاتَ الْمُؤْمِنُ الْفَقِيهُ ثُلِمَ فِي الْإِسْلَامِ ثُلْمَةٌ لَا يَسُدُّهَا شَيْءٌ.
And from him-asws: ‘When the pondering Momin dies, it leaves a gap in Al-Islam which nothing can fill’’.[370]
57- وَ فِي التَّوْرَاةِ عَظِّمِ الْحِكْمَةَ فَإِنِّي لَا أَجْعَلُ الْحِكْمَةَ فِي قَلْبِ أَحَدٍ إِلَّا وَ أَرَدْتُ أَنْ أَغْفِرَ لَهُ فَتَعَلَّمْهَا ثُمَّ اعْمَلْ بِهَا ثُمَّ ابْذُلْهَا كَيْ تَنَالَ بِذَلِكَ كَرَامَتِي فِي الدُّنْيَا وَ الْآخِرَةِ.
And in the Torah: “Revere the wisdom for I-azwj do not Make the wisdom to be in the heart of anyone and I-azwj Want to Forgive him, so learn it, then act in accordance with it, then give it out, perhaps you would attain My-azwj Honour in the world and the Hereafter’’.[371]
58- عَنِ ابْنِ عَبَّاسٍ مَرْفُوعاً فِي قَوْلِهِ تَعَالَى يُؤْتِي الْحِكْمَةَ مَنْ يَشاءُ قَالَ الْحِكْمَةُ الْقُرْآنُ.
From Ibn Abbas, raising it – Regarding the Words of the Exalted: He Gives the Wisdom to one He so Desires to [2:269], he-asws said: ‘The wisdom: the Quran’’.[372]
59- وَ رَوَى بَشِيرٌ الدَّهَّانُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَا خَيْرَ فِيمَنْ لَا يَتَفَقَّهُ مِنْ أَصْحَابِنَا يَا بَشِيرُ إِنَّ الرَّجُلَ مِنْكُمْ إِذَا لَمْ يَسْتَغْنِ بِفِقْهِهِ احْتَاجَ إِلَيْهِمْ فَإِذَا احْتَاجَ إِلَيْهِمْ أَدْخَلُوهُ فِي بَابِ ضَلَالَتِهِمْ وَ هُوَ لَا يَعْلَمُ.
And it is reported by Bashir Al Dahan who said,
‘Abu Abdullah-asws said: ‘There is no good in one of our companions who does not ponder. O Bashir! The man from you, when he does become needless by his pondering (when he stops pondering), would be needy to them (Non-Shias). So when he is needy to them, they would enter him into a door of their straying, and he would not even know’’.[373]
60- وَ رُوِيَ عَنْهُ ع أَنَّهُ قَالَ لَهُ رَجُلٌ جُعِلْتُ فِدَاكَ رَجُلٌ عَرَفَ هَذَا الْأَمْرَ لَزِمَ بَيْتَهُ وَ لَمْ يَتَعَرَّفْ إِلَى أَحَدٍ مِنْ إِخْوَانِهِ قَالَ فَقَالَ كَيْفَ يَتَفَقَّهُ هَذَا فِي دِينِهِ.
It is reported from him-asws, a man having said to him-asws, ‘May I be sacrificed for you-asws! A man recognises this matter (Al-Wilayah), sits in his house and does not introduce to any from his brethren’. He-asws said: ‘How would this one ponder in the Religion?’’.[374]
61- وَ عَنْهُ ع لَا يَسَعُ النَّاسَ حَتَّى يَسْأَلُوا وَ يَتَفَقَّهُوا وَ يَعْرِفُوا إِمَامَهُمْ وَ يَسَعُهُمْ أَنْ يَأْخُذُوا بِمَا يَقُولُ وَ إِنْ كَانَ تَقِيَّةً.
And from him-asws: ‘The people have no leeway until they ask and they ponder and they recognise their Imam-asws, and there is leeway for them if they take with what he-asws is saying, and even if it was in Taqiyya (dissimulation)’’.[375]
62 كِتَابُ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يَصْلُحُ الْمَرْءُ إِلَّا عَلَى ثَلَاثِ خِصَالٍ التَّفَقُّهِ فِي الدِّينِ وَ حُسْنِ التَّقْدِيرِ فِي الْمَعِيشَةِ وَ الصَّبْرِ عَلَى النَّائِبَةِ.
The book of Al Husayn Bin Usman, from someone else,
‘From Abu Abdullah-asws having said: ‘The person is not correct unless he is upon three characteristics: The pondering in the Religion, and excellent management in the life, and the patience upon the calamities’’.[376]
باب 7 آداب طلب العلم و أحكامه
CHAPTER 7 – ETHICS OF SEEKING THE KNOWLEDGE AND ITS ORDINANCES
الآيات المائدة يا أَيُّهَا الَّذِينَ آمَنُوا لا تَسْئَلُوا عَنْ أَشْياءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ وَ إِنْ تَسْئَلُوا عَنْها حِينَ يُنَزَّلُ الْقُرْآنُ تُبْدَ لَكُمْ عَفَا اللَّهُ عَنْها وَ اللَّهُ غَفُورٌ حَلِيمٌ قَدْ سَأَلَها قَوْمٌ مِنْ قَبْلِكُمْ ثُمَّ أَصْبَحُوا بِها كافِرِينَ
The Verses – O you who believe! Do not ask about things, if it is declared to you it would offend you; and if you ask about it while the Quran is being Revealed, it would be manifested to you. Allah Pardons from it, and Allah is Forgiving, Forbearing [5:101] A people from before you had asked these, then they became Kafirs due to it [5:102].
طه وَ لا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضى إِلَيْكَ وَحْيُهُ وَ قُلْ رَبِّ زِدْنِي عِلْماً.
(Surah) Ta ha: and do not be hasty with the Quran from before its Revelation is Discharged to you, and say: ‘Lord! Increase me in knowledge!’ [20:114].
1- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ عَنْ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَرْبَعَةٌ لَا يَشْبَعْنَ مِنْ أَرْبَعَةٍ الْأَرْضُ مِنَ الْمَطَرِ وَ الْعَيْنُ مِنَ النَّظَرِ وَ الْأُنْثَى مِنَ الذَّكَرِ وَ الْعَالِمُ مِنَ الْعِلْمِ.
‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ja’far Bin Muhammad Bin Ubeydullah, from Al Qadah,
‘From Abu Abdullah-asws having said: ‘Four are never satiated: the ground from the rain, and the eyes from the looking, and the female from the male, and the scholar from the knowledge’’.[377]
2- شي، تفسير العياشي عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ قَالَ: كَتَبَ إِلَيَّ أَبُو الْحَسَنِ الرِّضَا ع وَ كَتَبَ فِي آخِرِهِ أَ وَ لَمْ تُنْهَوْا عَنْ كَثْرَةِ الْمَسَائِلِ فَأَبَيْتُمْ أَنْ تَنْتَهُوا إِيَّاكُمْ وَ ذَاكَ فَإِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِكَثْرَةِ سُؤَالِهِمْ فَقَالَ اللَّهُ يا أَيُّهَا الَّذِينَ آمَنُوا لا تَسْئَلُوا عَنْ أَشْياءَ إِلَى قَوْلِهِ كافِرِينَ.
‘Tafseer Al Ayyashi’ – From Ahmad Bin Muhammad who said,
‘Abu Al-Hassan Al-Reza-asws wrote to me, and wrote and the end of it: ‘Or will you not desist from a lot of questions? But you refused to stop. Beware of that, for rather, destroyed were the ones who were before you due to their abundant questions, so Allah-azwj Said: O you who believe! Do not ask about things [5:101] – up to His-azwj Words: Kafirs due to it [5:102]’’.[378]
3- ن، عيون أخبار الرضا عليه السلام ابْنُ الْمُغِيرَةِ بِإِسْنَادِهِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا سَهَرَ إِلَّا فِي ثَلَاثٍ مُتَهَجِّدٍ بِالْقُرْآنِ أَوْ فِي طَلَبِ الْعِلْمِ أَوْ عَرُوسٍ تُهْدَى إِلَى زَوْجِهَا.
‘Uyoun Akhbar Al Reza-asws – Ibn Al Mugheira, by his chain, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Do not hold a vigil except regarding three: recitation of the Quran, or in seeking the knowledge, or a bride being guided to her husband’’.[379]
4- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: لَا بَأْسَ بِالسَّهَرِ فِي طَلَبِ الْعِلْمِ.
‘Qurb Al Isnad’ – Haoun, from Ibn Sadaqa,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘There is no problem with the vigil in seeking the knowledge’’.[380]
5- ختص، الإختصاص قَالَ الْبَاقِرُ ع إِذَا جَلَسْتَ إِلَى عَالِمٍ فَكُنْ عَلَى أَنْ تَسْمَعَ أَحْرَصَ مِنْكَ عَلَى أَنْ تَقُولَ وَ تَعَلَّمْ حُسْنَ الِاسْتِمَاعِ كَمَا تَتَعَلَّمُ حُسْنَ الْقَوْلِ وَ لَا تَقْطَعْ عَلَى أَحَدٍ حَدِيثَهُ.
‘Al Ikhtisas’ – Al-Baqir-asws said: ‘Whenever you sit to a scholar, then become such that your listening is greedier than your speaking, and learn the excellent listening, just as you are learning the excellent speaking, and do not cut off anyone from his Hadeeth’’.[381]
6 نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ تَعَلَّمَ فِي شَبَابِهِ كَانَ بِمَنْزِلَةِ الرَّسْمِ فِي الْحَجَرِ وَ مَنْ تَعَلَّمَ وَ هُوَ كَبِيرٌ كَانَ بِمَنْزِلَةِ الْكِتَابِ عَلَى وَجْهِ الْمَاءِ.
‘ Nawadir’ of Al Rawandy, by his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who learns during his youth would be at the status of the etching in the stone, and one who learns and he is old, would be at the status of the book upon the surface of the water’’.[382]
7- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِسَائِلٍ سَأَلَهُ عَنْ مُعْضِلَةٍ سَلْ تَفَقُّهاً وَ لَا تَسْأَلْ تَعَنُّتاً فَإِنَّ الْجَاهِلَ الْمُتَعَلِّمَ شَبِيهٌ بِالْعَالِمِ وَ إِنَّ الْعَالِمَ الْمُتَعَسِّفَ شَبِيهٌ بِالْجَاهِلِ.
‘Nahj Al-Balagah’ – Amir Al-Momineen-asws said to a questioner asking him-asws a complicated question: ‘Ask to understand, and do not ask for being obstinate, for the ignorant one student resembles with the scholar (because he is learning), and the abusive scholar resembles the ignorant one’’.[383]
8- وَ قَالَ ع فِي ذَمِّ قَوْمٍ سَائِلُهُمْ مُتَعَنِّتٌ وَ مُجِيبُهُمْ مُتَكَلِّفٌ.
And he-asws said in condemnation of a people: ‘Their questioner is stubborn their answer is fictitious’’.[384]
9- وَ قَالَ ع إِذَا ازْدَحَمَ الْجَوَابُ خَفِيَ الصَّوَابُ.
And he-asws said: ‘When the answers are plenty, the Rewards get hidden’’.[385]
10- نهج، نهج البلاغة قَالَ ع يَا كُمَيْلُ مُرْ أَهْلَكَ أَنْ يَرُوحُوا فِي كَسْبِ الْمَكَارِمِ وَ يُدْلِجُوا فِي حَاجَةِ مَنْ هُوَ نَائِمٌ.
‘Nahj Al-Balagah’ – He-asws said: ‘O Kumeyl! Instruct your family that they should go in earning the honour, and go at night regarding the needs of one who is sleeping’’.[386]
11- وَ قَالَ ع لَا تَسْأَلْ عَمَّا لَمْ يَكُنْ فَفِي الَّذِي قَدْ كَانَ لَكَ شُغُلٌ.
And he-asws said: ‘Do not ask about what has not happened yet, in which you had some concern’’.[387]
12- وَ قَالَ ع فِي وَصِيَّتِهِ لِلْحَسَنِ ع إِنَّمَا قَلْبُ الْحَدَثِ كَالْأَرْضِ الْخَالِيَةِ مَا أُلْقِيَ فِيهَا مِنْ شَيْءٍ قَبِلَتْهُ فَبَادَرْتُكَ بِالْأَدَبِ قَبْلَ أَنْ يَقْسُوَ قَلْبُكَ وَ يَشْتَغِلَ لُبُّكَ إِلَى قَوْلِهِ ع
And he-asws said in a bequest to Al-Hassan-asws: ‘But rather, the heart of the youth is like an empty land, whatever from a thing is cast unto it, it would accept it, therefore take your initiative with the ethics before your heart is hardened, and occupy your mind’ – up to his-asws words:
وَ اعْلَمْ يَا بُنَيَّ أَنَّ أَحَبَّ مَا أَنْتَ آخِذٌ بِهِ مِنْ وَصِيَّتِي تَقْوَى اللَّهِ وَ الِاقْتِصَارُ عَلَى مَا افْتَرَضَهُ اللَّهُ عَلَيْكَ وَ الْأَخْذُ بِمَا مَضَى عَلَيْهِ الْأَوَّلُونَ مِنْ آبَائِكَ وَ الصَّالِحُونَ مِنْ أَهْلِ بَيْتِكَ فَإِنَّهُمْ لَمْ يَدَعُوا أَنْ نَظَرُوا لِأَنْفُسِهِمْ كَمَا أَنْتَ نَاظِرٌ وَ فَكَّرُوا كَمَا أَنْتَ مُفَكِّرٌ ثُمَّ رَدَّهُمْ آخِرُ ذَلِكَ إِلَى الْأَخْذِ بِمَا عَرَفُوا وَ الْإِمْسَاكِ عَمَّا لَمْ يُكَلَّفُوا
‘And know, O my-asws son-asws, that the most beloved of what you would take with from my bequest is the fear of Allah-azwj, and the limitation upon what Allah-azwj has Obligated upon you, and the taking with what the former ones from your-asws forefathers-as passed upon, and the righteous ones from your-asws family-as, for they did not leave looking into themselves just as you-asws are a looker, and thinking just as you-asws think, then they referred at the end of that to the taking with they knew, and the withholding from what they could not take on.
فَإِنْ أَبَتْ نَفْسُكَ أَنْ تَقْبَلَ ذَلِكَ دُونَ أَنْ تَعْلَمَ كَمَا عَلِمُوا فَلْيَكُنْ طَلَبُكَ ذَلِكَ بِتَفَهُّمٍ وَ تَعَلُّمٍ لَا بِتَوَرُّطِ الشُّبُهَاتِ وَ عُلُوِّ الْخُصُومَاتِ وَ ابْدَأْ قَبْلَ نَظَرِكَ فِي ذَلِكَ بِالاسْتِعَانَةِ عَلَيْهِ بِإِلَهِكَ وَ الرَّغْبَةِ إِلَيْهِ فِي تَوْفِيقِكَ وَ تَرْكِ كُلِّ شَائِبَةٍ أَوْلَجَتْكَ فِي شُبْهَةٍ أَوْ أَسْلَمَتْكَ إِلَى ضَلَالَةٍ
If you seek yourself in accepting that besides your learning just as they learnt, then let that seeking of yours be with the understanding, and learn. Do not get involved in suspicions, and high liabilities. And begin before your looking into that with the Assistance upon it with your God, and the wishing to Him-azwj in Inclining you to it, and leave every impurity or it would enter you in suspicion or it would deliver you to straying.
فَإِذَا أَيْقَنْتَ أَنْ صَفَا قَلْبُكَ فَخَشَعَ وَ تَمَّ رَأْيُكَ وَ اجْتَمَعَ وَ كَانَ هَمُّكَ فِي ذَلِكَ هَمّاً وَاحِداً فَانْظُرْ فِيمَا فَسَّرْتُ لَكَ وَ إِنْ أَنْتَ لَمْ يَجْتَمِعْ لَكَ مَا تُحِبُّ مِنْ نَفْسِكَ وَ فَرَاغِ نَظَرِكَ وَ فِكْرِكَ
When you are certain that your heart is clear and is humble, and your and is complete, and your worries regarding that was one, then look into what is interpreted for you, and that there will not be gathered for you what you love from yourself, and free your consideration and your thoughts.
فَاعْلَمْ أَنَّكَ إِنَّمَا تَخْبِطُ الْعَشْوَاءَ أَوْ تَتَوَرَّطُ الظَّلْمَاءَ وَ لَيْسَ طَالِبُ الدِّينِ مَنْ خَبَطَ وَ لَا خَلَطَ وَ الْإِمْسَاكُ عَنْ ذَلِكَ أَمْثَلُ إِلَى قَوْلِهِ ع
Then know that you, rather, would be treading blindly or clinking the dark, and he isn’t a student of the Religion, one who knocks nor one who mixes, and the withholding from that is more optimising’ – up to his-asws words:
فَإِنْ أَشْكَلَ عَلَيْكَ شَيْءٌ مِنْ ذَلِكَ فَاحْمِلْهُ عَلَى جَهَالَتِكَ بِهِ فَإِنَّكَ أَوَّلَ مَا خُلِقْتَ خُلِقْتَ جَاهِلًا ثُمَّ عُلِّمْتَ وَ مَا أَكْثَرَ مَا تَجْهَلُ مِنَ الْأَمْرِ وَ يَتَحَيَّرُ فِيهِ رَأْيُكَ وَ يَضِلُّ فِيهِ بَصَرُكَ ثُمَّ تُبْصِرُهُ بَعْدَ ذَلِكَ
If something from that is difficult upon you, then carry it upon your ignorance with it, for when you were first created, you were created ignorant, then you learned, and how frequent was what you were ignorant of from the matters, and the confusion of your opinion in it, and your insight strayed in it, then you realised it after that.
فَاعْتَصِمْ بِالَّذِي خَلَقَكَ وَ رَزَقَكَ وَ سَوَّاكَ وَ لْيَكُنْ لَهُ تَعَبُّدُكَ وَ إِلَيْهِ رَغْبَتُكَ وَ مِنْهُ شَفَقَتُكَ إِلَى قَوْلِهِ ع فَإِذَا أَنْتَ هُدِيتَ لِقَصْدِكَ فَكُنْ أَخْشَعَ مَا تَكُونُ لِرَبِّكَ.
Therefore, hold tight with the One-azwj Who Created you and Sustained you and the ones besides you, and let your worship be for Him-azwj, and to Him-azwj be your wishes, and from Him-azwj your kindness’ – up to his-asws words: ‘When you are guided to your purpose, then become as humble as you can to your Lord-azwj’’.[388]
13 كَنْزُ الْكَرَاجُكِيِّ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْعِلْمُ مِنَ الصِّغَرِ كَالنَّقْشِ فِي الْحَجَرِ.
‘Kanz’ of Al Karajaky –
‘Amir Al-Momineen-asws said: ‘The knowledge from the childhood is like an engraving in the stone’’.[389]
14- وَ قَالَ رَسُولُ اللَّهِ ص التَّوَدُّدُ إِلَى النَّاسِ نِصْفُ الْعَقْلِ وَ حُسْنُ السُّؤَالِ نِصْفُ الْعِلْمِ وَ التَّقْدِيرُ فِي النَّفَقَةِ نِصْفُ الْعَيْشِ.
And Rasool-Allah-saww said: ‘The cordiality to the people is half the intellect, and excellent questioning is half the knowledge, and the assessment of the expenditure is half the living (livelihood)’’.[390]
15- عدة، عدة الداعي عَنِ النَّبِيِّ ص قَالَ: أَوْحَى اللَّهُ إِلَى بَعْضِ أَنْبِيَائِهِ قُلْ لِلَّذِينَ يَتَفَقَّهُونَ لِغَيْرِ الدِّينِ وَ يَتَعَلَّمُونَ لِغَيْرِ الْعَمَلِ وَ يَطْلُبُونَ الدُّنْيَا لِغَيْرِ الْآخِرَةِ يَلْبَسُونَ لِلنَّاسِ مُسُوكَ الْكِبَاشِ وَ قُلُوبُهُمْ كَقُلُوبِ الذِّئَابِ أَلْسِنَتُهُمْ أَحْلَى مِنَ الْعَسَلِ وَ أَعْمَالُهُمْ أَمَرُّ مِنَ الصَّبِرِ إِيَّايَ يُخَادِعُونَ وَ بِي يَسْتَهْزِءُونَ لَأُتِيحَنَّ لَهُمْ فِتْنَةً تَذَرُ الْحَكِيمَ حَيْرَانَ.
‘Uddat Al Daie’ –
‘From the Prophet-saww having said: ‘Allah-azwj Revealed unto one of His-azwj Prophets-as: “Say to those who are pondering for other than Religion, and are learning for other than the deeds, and are seeking the world for other than the Hereafter, they are wearing the skin of the sheep for the people, and their hearts are like hearts of the wolves, their tongues are sweeter than the honey, and their deeds are more bitter than the aloe: “Is it Me-azwj you are (trying to) deceive? And is it Me-azwj you are mocking?” I-azwj shall Give them such strife which would render the wise ones confused’’.[391]
16 كِتَابُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ شُرَيْحٍ عَنْ حُمَيْدِ بْنِ شُعَيْبٍ عَنْ جَابِرٍ الْجُعْفِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ يَا أَيُّهَا النَّاسُ اتَّقُوا اللَّهَ وَ لَا تُكْثِرُوا السُّؤَالَ إِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِكَثْرَةِ سُؤَالِهِمْ أَنْبِيَاءَهُمْ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَ يا أَيُّهَا الَّذِينَ آمَنُوا لا تَسْئَلُوا عَنْ أَشْياءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ
The book of Ja’far Bin Muhammad Bin Shareeh, from Hameed Bin Shuayb, from Jabir Al Ju’fy who said,
‘I heard Abu Abdullah-asws saying: ‘O you people! Fear Allah-azwj and do not be frequent the questions. But rather, destroyed were the ones before you due to the frequency of their questioning their Prophets-as, and Allah-azwj Mighty and Majesty has Said: O you who believe! Do not ask about things, if it is declared to you it would offend you [5:101].
وَ اسْأَلُوا عَمَّا افْتَرَضَ اللَّهُ عَلَيْكُمْ وَ اللَّهِ إِنَّ الرَّجُلَ يَأْتِينِي وَ يَسْأَلُنِي فَأُخْبِرُهُ فَيَكْفُرُ وَ لَوْ لَمْ يَسْأَلْنِي مَا ضَرَّهُ وَ قَالَ اللَّهُ وَ إِنْ تَسْئَلُوا عَنْها حِينَ يُنَزَّلُ الْقُرْآنُ تُبْدَ لَكُمْ إِلَى قَوْلِهِ قَدْ سَأَلَها قَوْمٌ مِنْ قَبْلِكُمْ ثُمَّ أَصْبَحُوا بِها كافِرِينَ.
And ask about what Allah-azwj has Obligated upon you. By Allah-azwj! A man comes to me-asws and asks me-asws, so I-asws inform him, and he disbelieves, and if only he had not asked me-asws, it would not have harmed him, and Allah-azwj has Said: ‘and if you ask about it while the Quran is being Revealed, it would be manifested to you [5:101] – up to His-azwj Words: ‘A people from before you had asked these, then they became Kafirs due to it [5:102]’’.[392]
17- أَقُولُ وَجَدْتُ بِخَطِّ شَيْخِنَا الْبَهَائِيِّ قَدَّسَ اللَّهُ رُوحَهُ مَا هَذَا لَفْظُهُ قَالَ الشَّيْخُ شَمْسُ الدِّينِ مُحَمَّدُ بْنُ مَكِّيٍّ نَقَلْتُ مِنْ خَطِّ الشَّيْخِ أَحْمَدَ الْفَرَاهَانِيِّ رَحِمَهُ اللَّهُ عَنْ عُنْوَانَ الْبَصْرِيِّ وَ كَانَ شَيْخاً كَبِيراً قَدْ أَتَى عَلَيْهِ أَرْبَعٌ وَ تِسْعُونَ سَنَةً قَالَ:
I am saying, ‘I found in the handwriting of our sheykh Al Bahaie and these are his words, ‘The sheykh Shams Al Deen Muhammad Bin Makky said, ‘I copied from the handwriting of the sheykh Ahmad Al Farahany, from the Basra address – and he was a great sheykh ninety-four years of age – said,
كُنْتُ أَخْتَلِفُ إِلَى مَالِكِ بْنِ أَنَسٍ سِنِينَ فَلَمَّا قَدِمَ جَعْفَرٌ الصَّادِقُ ع الْمَدِينَةَ اخْتَلَفْتُ إِلَيْهِ وَ أَحْبَبْتُ أَنْ آخُذَ عَنْهُ كَمَا أَخَذْتُ عَنْ مَالِكٍ فَقَالَ لِي يَوْماً إِنِّي رَجُلٌ مَطْلُوبٌ وَ مَعَ ذَلِكَ لِي أَوْرَادٌ فِي كُلِّ سَاعَةٍ مِنْ آنَاءِ اللَّيْلِ وَ النَّهَارِ فَلَا تَشْغَلْنِي عَنْ وِرْدِي وَ خُذْ عَنْ مَالِكٍ وَ اخْتَلِفْ إِلَيْهِ كَمَا كُنْتَ تَخْتَلِفُ إِلَيْهِ
‘I was coming and going to Malik Bin Anas for years. So when Ja’far Al-Sadiq-asws proceeded to Al-Medina, I frequent to him-asws, and loved to take from him-asws just as I had taken from Malik. One day he-asws said to me: ‘I-asws am a man sought after, and along with that, there are people all the time, from the night and the day, so do not pre-occupy me-asws from them, and take from Malik, and frequent to him just as you have been frequenting to him’.
فَاغْتَمَمْتُ مِنْ ذَلِكَ وَ خَرَجْتُ مِنْ عِنْدِهِ وَ قُلْتُ فِي نَفْسِي لَوْ تَفَرَّسَ فِيَّ خَيْراً لَمَا زَجَرَنِي عَنِ الِاخْتِلَافِ إِلَيْهِ وَ الْأَخْذِ عَنْهُ فَدَخَلْتُ مَسْجِدَ الرَّسُولِ ص وَ سَلَّمْتُ عَلَيْهِ ثُمَّ رَجَعْتُ مِنَ الْغَدِ إِلَى الرَّوْضَةِ وَ صَلَّيْتُ فِيهَا رَكْعَتَيْنِ وَ قُلْتُ أَسْأَلُكَ يَا اللَّهُ يَا اللَّهُ أَنْ تَعْطِفَ عَلَيَّ قَلْبَ جَعْفَرٍ وَ تَرْزُقَنِي مِنْ عِلْمِهِ مَا أَهْتَدِي بِهِ إِلَى صِرَاطِكَ الْمُسْتَقِيمِ وَ رَجَعْتُ إِلَى دَارِي مُغْتَمّاً وَ لَمْ أَخْتَلِفْ إِلَى مَالِكِ بْنِ أَنَسٍ لِمَا أُشْرِبَ قَلْبِي مِنْ حُبِّ جَعْفَرٍ فَمَا خَرَجْتُ مِنْ دَارِي إِلَّا إِلَى الصَّلَاةِ الْمَكْتُوبَةِ حَتَّى عِيلَ صَبْرِي
I was gloomy due to that, and I went out from his-asws presence and said within myself, ‘If only you-asws had looked at me in a good way and not rebuked me from frequenting to him (Malik) and taking from him’. Then I entered the Masjid of the Rasool-saww and greeted unto him-saww, then I returned the next morning and prayed two Cycles therein, and I said, ‘O Allah-azwj! O Allah-azwj! If You-azwj could Incline the heart of Ja’far-asws towards me and Grace me from his-asws knowledge what I can be guided with to Your-azwj Straight Path’ and I returned to my house, gloomy, and did not frequent to Malik Bin Anas when my heart had already drunk from the love of Ja’far-asws. I did not go out from my house except to the Prescribed Salat until my patience was painful.
فَلَمَّا ضَاقَ صَدْرِي تَنَعَّلْتُ وَ تَرَدَّيْتُ وَ قَصَدْتُ جَعْفَراً وَ كَانَ بَعْدَ مَا صَلَّيْتُ الْعَصْرَ
So when my chest was constricted, I put on my slippers, and headed to Ja’far-asws, and it was after I had prayed Al-Asr Salat.
فَلَمَّا حَضَرْتُ بَابَ دَارِهِ اسْتَأْذَنْتُ عَلَيْهِ فَخَرَجَ خَادِمٌ لَهُ فَقَالَ مَا حَاجَتُكَ
When I was present at the door of his-asws house, I sought permission to (see) him-asws, and a servant of his-asws came out, and said, ‘What is your need?’
فَقُلْتُ السَّلَامُ عَلَى الشَّرِيفِ
I said, ‘The greetings be upon the nobleman’. He said, ‘He-asws is standing in his-asws Salat’. I sat down next to his-asws door.
فَقَالَ هُوَ قَائِمٌ فِي مُصَلَّاهُ فَجَلَسْتُ بِحِذَاءِ بَابِهِ فَمَا لَبِثْتُ إِلَّا يَسِيراً إِذْ خَرَجَ خَادِمٌ فَقَالَ ادْخُلْ عَلَى بَرَكَةِ اللَّهِ فَدَخَلْتُ وَ سَلَّمْتُ عَلَيْهِ فَرَدَّ السَّلَامَ وَ قَالَ اجْلِسْ غَفَرَ اللَّهُ لَكَ
It wasn’t (there) except for a little while when a servant came out and he said, ‘Enter upon the Blessings of Allah-azwj’. I entered and greeted upon him-asws, and he-asws returned the greeting and said: ‘Be seated, may Allah-azwj Forgive you’.
فَجَلَسْتُ فَأَطْرَقَ مَلِيّاً ثُمَّ رَفَعَ رَأْسَهُ وَ قَالَ أَبُو مَنْ
I sat, and he-asws stooped for a while, then raised his-asws head and said: ‘Whose father (are you)?’
قُلْتُ أَبُو عَبْدِ اللَّهِ
I said, ‘Abu (father of) Abdullah’.
قَالَ ثَبَّتَ اللَّهُ كُنْيَتَكَ وَ وَفَّقَكَ يَا أَبَا عَبْدِ اللَّهِ مَا مَسْأَلَتُكَ
He-asws said: ‘May Allah-azwj Affirm your teknonym and Incline you, O Abu Abdullah, what is your issue?’
فَقُلْتُ فِي نَفْسِي لَوْ لَمْ يَكُنْ لِي مِنْ زِيَارَتِهِ وَ التَّسْلِيمِ غَيْرُ هَذَا الدُّعَاءِ لَكَانَ كَثِيراً ثُمَّ رَفَعَ رَأْسَهُ ثُمَّ قَالَ مَا مَسْأَلَتُكَ فَقُلْتُ سَأَلْتُ اللَّهَ أَنْ يَعْطِفَ قَلْبَكَ عَلَيَّ وَ يَرْزُقَنِي مِنْ عِلْمِكَ وَ أَرْجُو أَنَّ اللَّهَ تَعَالَى أَجَابَنِي فِي الشَّرِيفِ مَا سَأَلْتُهُ
I said within myself, ‘If there does not happen for me, from visiting him-asws and the greetings, apart from this supplication, it would (still) be a lot’. Then he-asws raised his-asws head, then said: ‘What is your question?’ I said, ‘I asked Allah-azwj that He-azwj Inclines your-asws heart towards me and Grace me from your-asws knowledge, and I hope that Allah-azwj the Exalted has Answered me the nobility of what I asked Him-azwj’.
فَقَالَ يَا أَبَا عَبْدِ اللَّهِ لَيْسَ الْعِلْمُ بِالتَّعَلُّمِ إِنَّمَا هُوَ نُورٌ يَقَعُ فِي قَلْبِ مَنْ يُرِيدُ اللَّهُ تَبَارَكَ وَ تَعَالَى أَنْ يَهْدِيَهُ فَإِنْ أَرَدْتَ الْعِلْمَ فَاطْلُبْ أَوَّلًا فِي نَفْسِكَ حَقِيقَةَ الْعُبُودِيَّةِ وَ اطْلُبِ الْعِلْمَ بِاسْتِعْمَالِهِ وَ اسْتَفْهِمِ اللَّهَ يُفْهِمْكَ
He-asws said: ‘O Abu Abdullah-asws! The knowledge isn’t with the learning, but rather, it is a ‘Noor’ (light) occurring in a heart of one whom Allah-azwj Blessed and Exalted Intends to Guide. So if you want the knowledge, then first seek within yourself the reality of the servitude, and seek the knowledge with its utilisation, and understand Allah-azwj with your understanding’.
قُلْتُ يَا شَرِيفُ
I said, ‘O nobleman!’
فَقَالَ قُلْ يَا أَبَا عَبْدِ اللَّهِ
He-asws said: ‘Speak, ‘O Abu Abdullah’’.
قُلْتُ يَا أَبَا عَبْدِ اللَّهِ مَا حَقِيقَةُ الْعُبُودِيَّةِ
I said, ‘O Abu Abdullah-asws! What is the reality of the servitude?’
قَالَ ثَلَاثَةُ أَشْيَاءَ أَنْ لَا يَرَى الْعَبْدُ لِنَفْسِهِ فِيمَا خَوَّلَهُ اللَّهُ مِلْكاً لِأَنَّ الْعَبِيدَ لَا يَكُونُ لَهُمْ مِلْكٌ يَرَوْنَ الْمَالَ مَالَ اللَّهِ يَضَعُونَهُ حَيْثُ أَمَرَهُمُ اللَّهُ بِهِ
He-asws said: ‘Three things – that the servant does not see for himself regarding what Allah-azwj has Bestowed to him as being a kingdom, because the slaves are such that there does not happen to be a kingdom for them. They see the wealth as being the wealth of Allah-azwj, placing it wherever Allah-azwj has Commanded with.
وَ لَا يُدَبِّرُ الْعَبْدُ لِنَفْسِهِ تَدْبِيراً وَ جُمْلَةُ اشْتِغَالِهِ فِيمَا أَمَرَهُ تَعَالَى بِهِ وَ نَهَاهُ عَنْهُ
And the slave does not manage the affairs for himself (as he sees fit), and the totality of his occupation would be regarding what the Exalted has Commanded him with it and Forbade from it.
فَإِذَا لَمْ يَرَ الْعَبْدُ لِنَفْسِهِ فِيمَا خَوَّلَهُ اللَّهُ تَعَالَى مِلْكاً هَانَ عَلَيْهِ الْإِنْفَاقُ فِيمَا أَمَرَهُ اللَّهُ تَعَالَى أَنْ يُنْفِقَ فِيهِ وَ إِذَا فَوَّضَ الْعَبْدُ تَدْبِيرَ نَفْسِهِ عَلَى مُدَبِّرِهِ هَانَ عَلَيْهِ مَصَائِبُ الدُّنْيَا وَ إِذَا اشْتَغَلَ الْعَبْدُ بِمَا أَمَرَهُ اللَّهُ تَعَالَى وَ نَهَاهُ لَا يَتَفَرَّغُ مِنْهُمَا إِلَى الْمِرَاءِ وَ الْمُبَاهَاةِ مَعَ النَّاسِ
When the servant does not see for himself, in what Allah-azwj has Bestowed to him, as being a kingdom, the expenditure would be easy upon him in what Allah-azwj the Exalted has Commanded him that he should be spending on. And when the servant delegates the management of himself upon his Manager, the difficulties of the world would be easy upon him. And when the servant is occupied with what Allah-azwj the Exalted has Commanded him with and Forbade him from, he would not panic from these two to some person and the bragging with the people.
فَإِذَا أَكْرَمَ اللَّهُ الْعَبْدَ بِهَذِهِ الثَّلَاثَةِ هَانَ عَلَيْهِ الدُّنْيَا وَ إِبْلِيسُ وَ الْخَلْقُ وَ لَا يَطْلُبُ الدُّنْيَا تَكَاثُراً وَ تَفَاخُراً وَ لَا يَطْلُبُ مَا عِنْدَ النَّاسِ عِزّاً وَ عُلُوّاً وَ لَا يَدَعُ أَيَّامَهُ بَاطِلًا
When Allah-azwj Honours the servant with these three, it would ease upon him the world, and Iblees-la, and the people, and he would not seek the world’s abundance, and pride, nor seek what is with the people for honour and esteem, and he would not leave his days as void.
فَهَذَا أَوَّلُ دَرَجَةِ التُّقَى قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُها لِلَّذِينَ لا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَ لا فَساداً وَ الْعاقِبَةُ لِلْمُتَّقِينَ
So this is the first level of piety. Allah-azwj Blessed and Exalted Said: That is the House of the Hereafter. We Make it to be for those who are not wanting to exalt themselves in the land nor make mischief, and the end-result is for the pious [28:83]’.
قُلْتُ يَا أَبَا عَبْدِ اللَّهِ أَوْصِنِي
I said, ‘O Abu Abdullah-asws! Advise me’.
قَالَ أُوصِيكَ بِتِسْعَةِ أَشْيَاءَ فَإِنَّهَا وَصِيَّتِي لِمُرِيدِي الطَّرِيقِ إِلَى اللَّهِ تَعَالَى وَ اللَّهَ أَسْأَلُ أَنْ يُوَفِّقَكَ لِاسْتِعْمَالِهِ ثَلَاثَةٌ مِنْهَا فِي رِيَاضَةِ النَّفْسِ وَ ثَلَاثَةٌ مِنْهَا فِي الْحِلْمِ وَ ثَلَاثَةٌ مِنْهَا فِي الْعِلْمِ فَاحْفَظْهَا وَ إِيَّاكَ وَ التَّهَاوُنَ بِهَا
He-asws said: ‘I-asws advise you with nine things, for it is my-asws bequest to my-asws follower of the road to Allah-azwj the Exalted. By Allah-azwj! I-asws ask that He-azwj Inclines you to utilise these – three from these are regarding refinement of psychological ethics, and three from these are regarding the forbearance, and three from these are regarding the knowledge, therefore memorise these, and beware of taking these in light estimation.
قَالَ عُنْوَانُ فَفَرَّغْتُ قَلْبِي لَهُ
The addressed (narrator) said, ‘I hereby free my heart for it’.
فَقَالَ أَمَّا اللَّوَاتِي فِي الرِّيَاضَةِ فَإِيَّاكَ أَنْ تَأْكُلَ مَا لَا تَشْتَهِيهِ فَإِنَّهُ يُورِثُ الْحَمَاقَةَ وَ الْبَلَهَ وَ لَا تَأْكُلْ إِلَّا عِنْدَ الْجُوعِ
He-asws said: ‘As for those regarding the refinement – beware of eating what you do not desire for you will inherit the folly and the nonsense; and do not eat except when hungry.
وَ إِذَا أَكَلْتَ فَكُلْ حَلَالًا وَ سَمِّ اللَّهَ وَ اذْكُرْ حَدِيثَ الرَّسُولِ ص مَا مَلَأَ آدَمِيٌّ وِعَاءً شَرّاً مِنْ بَطْنِهِ فَإِنْ كَانَ وَ لَا بُدَّ فَثُلُثٌ لِطَعَامِهِ وَ ثُلُثٌ لِشَرَابِهِ وَ ثُلُثٌ لِنَفَسِهِ
And whenever you eat, so eat the Permissible(s) and name Allah-azwj (over it), and remember the Hadeeth of the Rasool-saww: ‘A human does not fill any container with anything eviler, than his own belly’. If it was inevitable (to eat), then a third should be for its food, and a third for its drink, and a third for its air.
وَ أَمَّا اللَّوَاتِي فِي الْحِلْمِ فَمَنْ قَالَ لَكَ إِنْ قُلْتَ وَاحِدَةً سَمِعْتَ عَشْراً فَقُلْ إِنْ قُلْتَ عَشْراً لَمْ تَسْمَعْ وَاحِدَةً وَ مَنْ شَتَمَكَ فَقُلْ لَهُ إِنْ كُنْتَ صَادِقاً فِيمَا تَقُولُ فَأَسْأَلُ اللَّهَ أَنْ يَغْفِرَ لِي وَ إِنْ كُنْتَ كَاذِباً فِيمَا تَقُولُ فَاللَّهَ أَسْأَلُ أَنْ يَغْفِرَ لَكَ وَ مَنْ وَعَدَكَ بِالْخَنَا فَعِدْهُ بِالنَّصِيحَةِ وَ الرِّعَاءِ
And as for those regarding the forbearance – so the one who says to you, ‘If you say one, I will make you hear ten’, say, ‘If you say ten, I will not listen to one’. And one who insults you, say to him, ‘If you were truthful in what you said, I shall ask Allah-azwj to Forgive me, and if you were lying in what you said, then I shall ask Allah-azwj to Forgive you’. And one who promises you with the immorality, then promise him with the advice and the guidance.
وَ أَمَّا اللَّوَاتِي فِي الْعِلْمِ فَاسْأَلِ الْعُلَمَاءَ مَا جَهِلْتَ وَ إِيَّاكَ أَنْ تَسْأَلَهُمْ تَعَنُّتاً وَ تَجْرِبَةً وَ إِيَّاكَ أَنْ تَعْمَلَ بِرَأْيِكَ شَيْئاً وَ خُذْ بِالاحْتِيَاطِ فِي جَمِيعِ مَا تَجِدُ إِلَيْهِ سَبِيلًا وَ اهْرُبْ مِنَ الْفُتْيَا هَرَبَكَ مِنَ الْأَسَدِ وَ لَا تَجْعَلْ رَقَبَتَكَ لِلنَّاسِ جِسْراً
And as for those regarding the knowledge – As the scholars what you are ignorant of, and beware of asking them obstinately and for experimentation, and beware of doing anything by your opinion, and take the precaution in the entirety of what you find a way to, and flee from the young men like fleeing from the lion, and do not make your neck to be a bridge for the people.
قُمْ عَنِّي يَا أَبَا عَبْدِ اللَّهِ فَقَدْ نَصَحْتُ لَكَ وَ لَا تُفْسِدْ عَلَيَّ وِرْدِي فَإِنِّي امْرُؤٌ ضَنِينٌ بِنَفْسِي وَ السَّلامُ عَلى مَنِ اتَّبَعَ الْهُدى.
Arise from me-asws, O Abu Abdullah, for I-asws have advised you, and do not spoil my-asws arrival unto me-asws, for I-asws am a concealing person with myself-asws, and the greetings be upon one who follows the guidance’’.[393]
18 مُنْيَةُ الْمُرِيدِ، عَنِ النَّبِيِّ ص أَنَّ مُوسَى ع لَقِيَ الْخَضِرَ ع فَقَالَ أَوْصِنِي
(The book) Maniyat Al Mureed –
‘From the Prophet-saww: ‘Musa-as met Al-Khizr-as, and he-as said: ‘Advise me-as’.
فَقَالَ الْخَضِرُ يَا طَالِبَ الْعِلْمِ إِنَّ الْقَائِلَ أَقَلُّ مَلَالَةً مِنَ الْمُسْتَمِعِ فَلَا تُمِلَ جُلَسَاءَكَ إِذَا حَدَّثْتَهُمْ وَ اعْلَمْ أَنْ قَلْبَكَ وِعَاءٌ فَانْظُرْ مَا ذَا تَحْشُو بِهِ وِعَاءَكَ وَ اعْرِفِ الدُّنْيَا وَ انْبِذْهَا وَرَاءَكَ فَإِنَّهَا لَيْسَتْ لَكَ بِدَارٍ وَ لَا لَكَ فِيهَا مَحَلُّ قَرَارٍ وَ إِنَّهَا جُعِلَتْ بُلْغَةً لِلْعِبَادِ لِيَتَزَوَّدُوا مِنْهَا لِلْمَعَادِ
Al-Khizr-as said: ‘O seeker of the knowledge! The speaker is of less boredom than the listener, therefore do not bore you gatherers when you narrate to them; and know that your heart is a container, therefore look at what you are stuffing your container with? And recognise the world and leaving it behind you, for it isn’t a house for you, nor is there any place of rest for you, and it has been Made are a sufficient for the servants for them you take provisions from it for the Hereafter.
يَا مُوسَى وَطِّنْ نَفْسَكَ عَلَى الصَّبْرِ تلقى [تَلْقَ] الْحِلْمَ وَ أَشْعِرْ قَلْبَكَ بِالتَّقْوَى تَنَلِ الْعِلْمَ وَ رُضْ نَفْسَكَ عَلَى الصَّبْرِ تَخَلَّصْ مِنَ الْإِثْمِ
Settle yourself upon the patience, you-as will receive the forbearance, and arouse your-as heart with the piety, you will attain the knowledge, and please yourself upon the patience, you-as will be finished from the sins.
يَا مُوسَى تَفَرَّغْ لِلْعِلْمِ إِنْ كُنْتَ تُرِيدُهُ فَإِنَّمَا الْعِلْمُ لِمَنْ تَفَرَّغَ لَهُ وَ لَا تَكُونَنَّ مِكْثَاراً بِالْمَنْطِقِ مِهْذَاراً إِنَّ كَثْرَةَ الْمَنْطِقِ تَشِينُ الْعُلَمَاءَ وَ تُبْدِي مَسَاوِئَ السُّخَفَاءِ
O Musa-as! Concentrate on the knowledge if you want it, for rather, the knowledge is for the one who concentrates on it; and do not become a talkative one with the inappropriate speaking, for the frequent talking is a dishonour for the scholars, and it would show equal absurdity.
وَ لَكِنْ عَلَيْكَ بِذِي اقْتِصَادٍ فَإِنَّ ذَلِكَ مِنَ التَّوْفِيقِ وَ السَّدَادِ وَ أَعْرِضْ عَنِ الْجُهَّالِ وَ احْلُمْ عَنِ السُّفَهَاءِ فَإِنَّ ذَلِكَ فَضْلُ الْحُلَمَاءِ وَ زَيْنُ الْعُلَمَاءِ
But, upon you-saww is to be with the moderation, for that is from the Inclinations and the guidance; and turn away from the ignorance, and be forbearing on the foolish ones, for that is a merit of the forbearers and an adornment of the scholars.
وَ إِذَا شَتَمَكَ الْجَاهِلُ فَاسْكُتْ عَنْهُ سِلْماً وَ جَانِبْهُ حَزْماً فَإِنَّ مَا بَقِيَ مِنْ جَهْلِهِ عَلَيْكَ وَ شَتْمِهِ إِيَّاكَ أَكْثَرَ
And when the ignorant one insults you-as, then be silent from him safely, and stay away from him firmly, for whatever remains from his ignorance upon you and his insults to you, is far more.
يَا ابْنَ عِمْرَانَ لَا تَفْتَحَنَّ بَاباً لَا تَدْرِي مَا غَلَقُهُ وَ لَا تُغْلِقَنَّ بَاباً لَا تَدْرِي مَا فَتْحُهُ
O son-as of Imran-as! Do not open a door you-as don’t know what its lock is, and do not lock a door you-as don’t know what opens it.
يَا ابْنَ عِمْرَانَ مَنْ لَا يَنْتَهِي مِنَ الدُّنْيَا نَهْمَتَهُ وَ لَا تَنْقَضِي فِيهَا رَغْبَتُهُ كَيْفَ يَكُونُ عَابِداً وَ مَنْ يُحَقِّرُ حَالَهُ وَ يَتَّهِمُ اللَّهَ بِمَا قَضَى لَهُ كَيْفَ يَكُونُ زَاهِداً
O son-as of Imran-as! One whose humbleness does not end from the world, nor does his desire expire with regards to it, how can he become a worshipper? And one who belittles his own state, and accuses Allah-azwj with whatever He-azwj has Ordained for him, how can he become an ascetic?
يَا مُوسَى تَعَلَّمْ مَا تَعَلَّمُ لِتَعْمَلَ بِهِ وَ لَا تَعَلَّمْ لِتُحَدِّثَ بِهِ فَيَكُونَ عَلَيْكَ بُورُهُ وَ يَكُونَ عَلَى غَيْرِكَ نُورُهُ.
O Musa-as! Learn whatever you-as learnt to act in accordance with it, and do not learn in order to narrate with it, for its ruination would be upon you-as and its light would be upon others’’.[394]
19- مع، معاني الأخبار ج، الإحتجاج ع، علل الشرائع الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ أَحْمَدَ بْنِ هِلَالٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الْمُؤْمِنِ الْأَنْصَارِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ قَوْماً يَرْوُونَ أَنَّ رَسُولَ اللَّهِ ص قَالَ اخْتِلَافُ أُمَّتِي رَحْمَةٌ
‘Ma’any Al Akhbar’ – Al Daqaq, from Al Asady, from Salih Bin Abu Hamad, from Ahmad Ibn Hilal, from Ibn Abu Umeyr, from Abdul Momin Al Ansary who said,
‘I said to Abu Abdullah-asws, ‘There is a group who are reporting that Rasool-Allah-saww said: ‘The differing’s (Ikhtilaaf) of my-saww community is a Mercy’.
فَقَالَ صَدَقُوا
He-asws said: ‘They speak the truth’.
فَقُلْتُ إِنْ كَانَ اخْتِلَافُهُمْ رَحْمَةً فَاجْتِمَاعُهُمْ عَذَابٌ
I said, ‘If their differing’s is a Mercy, then their consensus would be a Punishment?’
قَالَ لَيْسَ حَيْثُ تَذْهَبُ وَ ذَهَبُوا إِنَّمَا أَرَادَ قَوْلَ اللَّهِ عَزَّ وَ جَلَ فَلَوْ لا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَ لِيُنْذِرُوا قَوْمَهُمْ إِذا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ
He-asws said: ‘It isn’t where you are going and they are going (with it). But rather he-saww meant the Words of Allah-azwj Mighty and Majestic: so why don’t a group of them from every sect from them go forth to obtain understanding in the Religion and let them warn their people when they return to them, perhaps they would be cautious [9:122].
فَأَمَرَهُمْ أَنْ يَنْفِرُوا إِلَى رَسُولِ اللَّهِ ص وَ يَخْتَلِفُوا إِلَيْهِ فَيَتَعَلَّمُوا ثُمَّ يَرْجِعُوا إِلَى قَوْمِهِمْ فَيُعَلِّمُوهُمْ إِنَّمَا أَرَادَ اخْتِلَافَهُمْ مِنَ الْبُلْدَانِ اخْتِلَافاً فِي دِينِ اللَّهِ إِنَّمَا الدِّينُ وَاحِدٌ.
He-azwj Commanded that they should send a number (of people) to Rasool-Allah-saww, and they should frequent to him-saww, and they would learn, then return to their own people and let them know. But rather their ‘Ikhtilaaf’ is meant their interchange from their various cities regarding the Religion of Allah-azwj. But rather, the Religion is one’’.[395]
إلى هنا تم الجزء الاول من بحار الانوار
Up to here completes the first volume of Bihar Al-Anwaar.
[1] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 S 1Ch 1 H 1
[2] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 S 1 Ch 1 H 2
[3] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 3
[4] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 4
[5] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 5
[6] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 6
[7] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 7
[8] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 8
[9] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 9
[10] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 10
[11] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 11
[12] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 12
[13] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 13
[14] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 14
[15] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 15
[16] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 16
[17] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 17
[18] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 18
[19] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 19
[20] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 20
[21] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 21
[22] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 22
[23] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 23
[24] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 24
[25] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 25
[26] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 26
[27] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 27
[28] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 28
[29] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 29
[30] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 30
[31] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 21 (b)
[32] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 22 (b)
[33] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 23 (b)
[34] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 24 (b)
[35] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 25 (b)
[36] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 26 (b)
[37] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 27
[38] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 28
[39] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 29
[40] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 30
[41] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 31
[42] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 32
[43] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 33
[44] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 34
[45] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 35
[46] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 36
[47] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 37
[48] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 38
[49] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 39
[50] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 40
[51] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 41
[52] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 42
[53] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 43
[54] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 2 H 1
[55] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 2 H 2
[56] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 2 H 3
[57] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 2 H 4
[58] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 2 H 5
[59] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 2 H 6
[60] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 2 H 7
[61] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 2 H 8
[62] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 2 H 9
[63] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 2 H 10
[64] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 2 H 11
[65] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 2 H 12
[66] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 2 H 13
[67] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 2 H 14
[68] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 3 H 1
[69] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 3 H 2
[70] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 3 H 3
[71] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 3 H 4
[72] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 1
[73] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 2
[74] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 3
[75] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 4
[76] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 5
[77] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 6
[78] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 7
[79] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 8
[80] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 9
[81] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 10
[82] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 11
[83] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 12
[84] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 13
[85] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 14
[86] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 15
[87] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 16
[88] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 17
[89] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 18
[90] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 19
[91] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 20
[92] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 21
[93] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 22
[94] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 23
[95] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 24
[96] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 25
[97] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 26
[98] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 27
[99] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 28
[100] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 29
[101] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 30
[102] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 31
[103] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 32
[104] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 33
[105] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 34
[106] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 35
[107] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 36
[108] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 37
[109] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 38
[110] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 39
[111] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 40
[112] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 41
[113] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 42
[114] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 43
[115] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 44
[116] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 45
[117] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 46
[118] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 47
[119] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 48
[120] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 49
[121] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 50
[122] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 51
[123] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 4 H 52
[124] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 5 H 1
[125] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 5 H 2
[126] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 1
[127] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 2
[128] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 3
[129] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 4
[130] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 5
[131] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 6
[132] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 7
[133] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 8
[134] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 9
[135] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 10
[136] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 11
[137] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 12
[138] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 13
[139] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 14
[140] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 15
[141] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 16
[142] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 17
[143] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 18
[144] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 19
[145] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 20
[146] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 21
[147] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 22
[148] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 23
[149] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 24
[150] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 25
[151] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 26
[152] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 27
[153] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 28
[154] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 29
[155] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 30
[156] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 31
[157] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 32
[158] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 33
[159] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 34
[160] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 35
[161] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 36
[162] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 37
[163] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 38
[164] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 39
[165] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 40
[166] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 41
[167] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 42
[168] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 43
[169] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 44
[170] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 45
[171] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 46
[172] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 47
[173] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 48
[174] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 49
[175] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 50
[176] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 51
[177] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 52
[178] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 53
[179] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 54
[180] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 55
[181] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 56
[182] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 57
[183] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 58
[184] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 59
[185] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 60
[186] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 61
[187] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 62
[188] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 63
[189] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 64
[190] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 65
[191] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 66
[192] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 67
[193] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 68
[194] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 69
[195] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 70
[196] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 71
[197] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 72
[198] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 73
[199] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 74
[200] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 75
[201] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 76
[202] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 77
[203] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 78
[204] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 79
[205] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 80
[206] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 81
[207] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 82
[208] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 83
[209] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 84
[210] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 85
[211] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 86
[212] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 87
[213] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 88
[214] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 89
[215] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 90
[216] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 91
[217] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 92
[218] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 93
[219] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 94
[220] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 95
[221] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 96
[222] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 97
[223] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 98
[224] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 99
[225] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 100
[226] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 101
[227] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 102
[228] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 103
[229] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 104
[230] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 105
[231] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 106
[232] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 107
[233] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 108
[234] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 109
[235] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 110
[236] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 111
[237] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 1 H 112
[238] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 2 H 1
[239] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 2 H 2
[240] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 2 H 3
[241] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 2 H 4
[242] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 2 H 5
[243] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 2 H 6
[244] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 2 H 7
[245] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 2 H 8
[246] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 2 H 9
[247] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 2 H 10
[248] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 2 H 11
[249] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 2 H 12
[250] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 2 H 13
[251] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 2 H 14
[252] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 2 H 15
[253] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 2 H 16
[254] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 2 H 17
[255] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 2 H 18
[256] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 2 H 19
[257] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 2 H 20
[258] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 3 H 1
[259] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 3 H 2
[260] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 3 H 3
[261] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 3 H 4
[262] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 3 H 5
[263] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 3 H 6
[264] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 3 H 7
[265] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 1
[266] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 2
[267] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 3
[268] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 4
[269] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 5
[270] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 6
[271] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 7
[272] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 8
[273] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 9
[274] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 10
[275] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 11
[276] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 12
[277] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 13
[278] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 14
[279] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 15
[280] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 16
[281] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 17
[282] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 18
[283] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 19
[284] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 20
[285] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 21
[286] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 22
[287] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 23
[288] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 24
[289] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 25
[290] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 26
[291] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 27
[292] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 28
[293] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 29
[294] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 30
[295] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 31
[296] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 32
[297] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 33
[298] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 34
[299] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 35
[300] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 36
[301] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 37
[302] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 4 H 38
[303] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 5 H 1
[304] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 5 H 2
[305] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 5 H 3
[306] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 5 H 4
[307] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 5 H 5
[308] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 5 H 6
[309] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 5 H 7
[310] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 5 H 8
[311] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 5 H 9
[312] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 5 H 10
[313] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 5 H 11
[314] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 5 H 12
[315] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 1
[316] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 2
[317] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 3
[318] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 4
[319] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 5
[320] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 6
[321] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 7
[322] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 8
[323] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 9
[324] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 10
[325] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 11
[326] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 12
[327] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 13
[328] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 14
[329] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 15
[330] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 16
[331] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 17
[332] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 18
[333] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 19
[334] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 20
[335] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 21
[336] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 22
[337] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 23
[338] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 24
[339] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 25
[340] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 26
[341] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 27
[342] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 28
[343] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 29
[344] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 30
[345] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 31
[346] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 32
[347] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 33
[348] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 34
[349] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 35
[350] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 36
[351] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 37
[352] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 38
[353] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 39
[354] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 40
[355] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 41
[356] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 42
[357] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 43
[358] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 44
[359] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 45
[360] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 46
[361] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 47
[362] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 48
[363] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 49
[364] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 50
[365] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 51
[366] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 52
[367] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 53
[368] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 54
[369] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 55
[370] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 56
[371] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 57
[372] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 58
[373] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 59
[374] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 60
[375] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 61
[376] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 6 H 62
[377] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 7 H 1
[378] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 7 H 2
[379] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 7 H 3
[380] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 7 H 4
[381] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 7 H 5
[382] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 7 H 6
[383] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 7 H 7
[384] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 7 H 8
[385] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 7 H 9
[386] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 7 H 10
[387] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 7 H 11
[388] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 7 H 12
[389] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 7 H 13
[390] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 7 H 14
[391] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 7 H 15
[392] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 7 H 16
[393] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 7 H 17
[394] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 7 H 18
[395] Bihar Al-Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 7 H 19