ج 58
Volume 58
Part 2 out of 2
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
باب 45 آخر في رؤية النبي ص و أوصيائه ع و سائر الأنبياء و الأولياء في المنام
CHAPTER 45 – ANOTHER REGARDING SEEING THE PROPHET-saww AND HIS-saww SUCCESSORS-asws, AND REST OF THE PROPHETS-as AND THE FRIENDS DURING THE SLEEP
1 الْعُيُونُ، وَ الْمَجَالِسُ، لِلصَّدُوقِ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الطَّالَقَانِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ لَهُ رَجُلٌ مِنْ أَهْلِ خُرَاسَانَ يَا ابْنَ رَسُولِ اللَّهِ رَأَيْتُ رَسُولَ اللَّهِ ص فِي الْمَنَامِ كَأَنَّهُ يَقُولُ لِي كَيْفَ أَنْتُمْ إِذَا دُفِنَ فِي أَرْضِكُمْ بَعْضِي وَ اسْتُحْفِظْتُمْ وَدِيعَتِي وَ غُيِّبَ فِي تُرَابِكُمْ نَجْمِي
(The books) ‘Al Uyoun’ and ‘Al Majaalis’ of Al Sadouq – From Muhammad Bin Ibrahim Al Talaqany, from Ibn Uqdah, from Ali bin Al-Hassan Bin Fazzal, from his father,
‘From Abu Al-Hassan-asws Al-Reza-asws. A man from the people of Khurasan said to him-asws, ‘O son-asws of Rasool-Allah-saww! I saw Rasool-Allah-saww in the dream as if he-saww was saying to me: ‘How will you be when a part of me-saww is buried in your land and you preserve my-saww entrustment and my-saww star disappears into your soil?’
فَقَالَ لَهُ الرِّضَا ع أَنَا الْمَدْفُونُ فِي أَرْضِكُمْ وَ أَنَا بَضْعَةٌ مِنْ نَبِيِّكُمْ وَ أَنَا الْوَدِيعَةُ وَ النَّجْمُ أَلَا فَمَنْ زَارَنِي وَ هُوَ يَعْرِفُ مَا أَوْجَبَ اللَّهُ تَبَارَكَ وَ تَعَالَى مِنْ حَقِّي وَ طَاعَتِي فَأَنَا وَ آبَائِي شُفَعَاؤُهُ يَوْمَ الْقِيَامَةِ وَ مَنْ كُنَّا شُفَعَاءَهُ يَوْمَ الْقِيَامَةِ نَجَا وَ لَوْ كَانَ عَلَيْهِ مِثْلُ وِزْرِ الثَّقَلَيْنِ الْجِنِّ وَ الْإِنْسِ
Al-Reza-asws said to him: ‘I-asws am the buried one in your land, and I-asws am a part from your Prophet-saww, and I-asws am the entrustment and the star. Indeed! So the one who visits me‑asws and he knows what Allah-azwj Blessed and Exalted has Obligated from my-asws right and obedience to me-asws, then I-asws and my-asws forefathers-asws will interceded for him on the Day of Qiyamah, and the one we-asws interceded for on the Day of Qiyamah would attain salvation and even if upon him were the like of the burden of the two heavyweights, the Jinn, and the humans.
وَ لَقَدْ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ أَبِيهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ مَنْ رَآنِي فِي مَنَامِهِ فَقَدْ رَآنِي لِأَنَّ الشَّيْطَانَ لَا يَتَمَثَّلُ فِي صُورَتِي وَ لَا فِي صُورَةِ أَحَدٍ مِنْ أَوْصِيَائِي وَ لَا فِي صُورَةِ أَحَدٍ مِنْ شِيعَتِهِمْ وَ إِنَّ الرُّؤْيَا الصَّادِقَةَ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنَ النُّبُوَّةِ.
And it has been narrated to me-asws by my father-asws, from my-asws grandfather-asws, from his‑asws father-asws that Rasool-Allah-saww had said: ‘One who sees me-saww during his sleep so he has seen me-saww, because the Satan-la cannot resemble into my-saww image, nor in the image of anyone of my-saww successors-asws, nor in the image of anyone of their-asws Shias, and that the true dream is a part from seventy parts from the Prophet-hood’’.[1]
بقي الكلام في أنه هل يكون حجة في الأحكام الشرعية فيه إشكال فإنه قَدْ وَرَدَ بِأَسَانِيدَ صَحِيحَةٍ عَنِ الصَّادِقِ ع فِي حَدِيثِ الْأَذَانِ أَنَّ دِينَ اللَّهِ تَبَارَكَ وَ تَعَالَى أَعَزُّ مِنْ أَنْ يُرَى فِي النَّوْمِ.
The speech remains regarding that can there be the ordinances of the Law in (the dream)? It is problematic for it has been reported by correct chains from Al-Sadiq-asws in a Hadeeth of the Azaan: ‘The religion of Allah-azwj Blessed and Exalted is more honourable that to be seen in the sleep (dream)’’.[2]
2- قُرْبُ الْإِسْنَادِ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ بِنْتِ إِلْيَاسَ قَالَ: قَالَ أَبُو الْحَسَنِ الرِّضَا ع بِخُرَاسَانَ رَأَيْتُ رَسُولَ اللَّهِ ص وَ الْتَزَمْتُهُ.
(The book) ‘Qurb Al Asnaad’ – From Muawiya Bin Hukeym, from Al-Hassan Bin Ali Bin Bint Ilyas who said,
‘Abu Al-Hassan Al-Reza-asws said at Khurasan: ‘I-asws saw Rasool-Allah-saww and I-asws stayed with him-saww’’.[3]
3- وَ بِهَذَا الْإِسْنَادِ عَنْهُ ع قَالَ: قَالَ لِيَ ابْتِدَاءً إِنَّ أَبِي كَانَ عِنْدِيَ الْبَارِحَةَ قُلْتُ أَبُوكَ قَالَ أَبِي قُلْتُ أَبُوكَ
And by this chain from him-asws having said to me initiating: ‘My-asws father-asws was in my-asws presence last night’. I said, ‘Your-asws father-asws?’ He-asws said: ‘My-asws father-asws’. I said, ‘Your-asws father-asws?’
قَالَ فِي الْمَنَامِ إِنَّ جَعْفَراً كَانَ يَجِيءُ إِلَى أَبِي فَيَقُولُ يَا بُنَيَّ افْعَلْ كَذَا يَا بُنَيَّ افْعَلْ كَذَا قَالَ فَدَخَلْتُ عَلَيْهِ بَعْدَ ذَلِكَ فَقَالَ لِي يَا حَسَنُ إِنَّ مَنَامَنَا وَ يَقَظَتَنَا وَاحِدَةٌ.
He-asws said: ‘In the dream. Ja’far-asws used to come to my-asws father-asws and he-asws would say ‘O my-asws son-asws! Do such and such. O my-asws son-asws! Do such and such’. I-asws entered to see him-asws after that. He-asws said to me-asws: ‘O Hassan-asws! Our-asws dreams and our-asws wakefulness are one (and the same)’’.[4]
4- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سُوَيْدٍ القلا [الْقَلَّاءِ] عَنْ بَشِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ إِنِّي رَأَيْتُ فِي الْمَنَامِ أَنِّي قُلْتُ لَكَ إِنَّ الْقِتَالَ مَعَ غَيْرِ الْإِمَامِ الْمُفْتَرَضِ الطَّاعَةِ حَرَامٌ مِثْلَ الْمَيْتَةِ وَ الدَّمِ وَ لَحْمِ الْخِنْزِيرِ فَقُلْتَ لِي نَعَمْ هُوَ كَذَلِكَ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Muhammad Bin Al-Husayn, from Ali Bin Al Numan, from Suweyd Al Qala’a, from Bashir,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘I saw in the dream that I had said to you-asws, ‘The battle alongside other than the Imam-asws of obligatory obedience, is Prohibited lie the dead, and the blood, and the flesh of swine’. You-asws said to me: ‘Yes, it is like that!’’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع هُوَ كَذَلِكَ.
Abu Abdullah-asws said: ‘It is like that!’’[5]
5- تَفْسِيرُ الْفُرَاتِ، عَنْ سَعِيدِ بْنِ عُمَرَ الْقُرَشِيِّ عَنِ الْحُسَيْنِ بْنِ عُمَرَ الْجَعْفَرِيِّ عَنْ أَبِيهِ قَالَ: كُنْتُ أُدْمِنُ الْحَجَّ فَأَمُرُّ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ ع فَأُسَلِّمُ عَلَيْهِ فَدَخَلْتُ فِي بَعْضِ حِجَجِي عَلَيْهِ فَقَالَ رَأَيْتُ رَسُولَ اللَّهِ ص فِي لَيْلَتِي هَذِهِ حَتَّى أَخَذَ بِيَدِي فَأَدْخَلَنِيَ الْجَنَّةَ فَزَوَّجَنِي حَوْرَاءَ فَوَاقَعْتُهَا فَعَلِقَتْ فَصَاحَ بِي رَسُولُ اللَّهِ ص يَا عَلِيَّ بْنَ الْحُسَيْنِ سَمِّ الْمَوْلُودَ مِنْهَا زَيْداً
Tafseer Al Furaat – From Saeed Bin Umar Al Qurashy, from Al-Husayn Bin Umar Al Ja’fari, from his father who said,
‘I was habitual of the Hajj. I passed by Ali-asws Bin Al-Husayn-asws to greet unto him-asws. I entered to see him-asws during one of my Hajj. He-asws said: ‘I-asws saw Rasool-Allah-saww during this night of mine-asws until he-saww held my-asws hand and entered me-asws into the Paradise. He-saww got me-asws married to a Houries. I-asws slept with her and she conceived. Rasool-Allah-saww called at me-asws: ‘O Ali-asws Bin Al-Husayn-asws! Name the new-born from her as ‘Zayd’!’
قَالَ فَمَا قُمْنَا مِنْ ذَلِكَ الْمَجْلِسِ حَتَّى أَرْسَلَ الْمُخْتَارُ بْنُ أَبِي عُبَيْدٍ هَدِيَّةً إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ع شَرَاهَا بِثَلَاثِينَ أَلْفاً فَلَمَّا رَأَيْنَا إِشْعَافَهُ بِهَا تَفَرَّقْنَا مِنَ الْمَجْلِسِ
He (the narrator) said, ‘We had not stood up from that gathering until Al-Mukhtar Bin Abu Ubeyd sent a gift to Ali-asws Bin Al-Husayn-asws, he had bought it for thirty thousand (Dirhams). When we saw his treatment of him-asws by it, we separated from the gathering.
فَلَمَّا كَانَ مِنْ قَابِلٍ حَجَجْتُ وَ مَرَرْتُ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ لِأُسَلِّمَ عَلَيْهِ فَخَرَجَ بِزَيْدٍ عَلَى كَتِفِهِ الْأَيْسَرِ وَ لَهُ ثَلَاثَةُ أَشْهُرٍ وَ هُوَ يَتْلُو هَذِهِ الْآيَةَ وَ يُومِئُ بِيَدِهِ إِلَى زَيْدٍ وَ هُوَ يَقُولُ هذا تَأْوِيلُ رُءْيايَ مِنْ قَبْلُ قَدْ جَعَلَها رَبِّي حَقًّا.
When it was the following year, I performed Hajj and passed by upon Ali-asws Bin Al-Husayn‑asws to greet unto him-asws. He-asws came out with Zayd being upon his-asws left shoulder and there were three months for him, and he-asws was reciting this Verse, and gestured by his-asws hand towards Zayd, and he-asws was saying: This is the interpretation of my dream of before. My Lord has Made it to come true [12:100]’’.[6]
6- مَجَالِسُ الصَّدُوقِ، عَنْ مُحَمَّدِ بْنِ بَكْرَانَ النَّقَّاشِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْدِ الْهَمْدَانِيِّ عَنِ الْمُنْذِرِ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ رُشَيْدٍ عَنْ عَمِّهِ سَعِيدِ بْنِ خُثَيْمٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ: حَجَجْتُ فَأَتَيْتُ عَلِيَّ بْنَ الْحُسَيْنِ ع فَقَالَ يَا حَمْزَةُ أَ لَا أُحَدِّثُكَ عَنْ رُؤْيَا رَأَيْتُهَا رَأَيْتُ كَأَنِّي أُدْخِلْتُ الْجَنَّةَ فَأُوتِيتُ بِحَوْرَاءَ لَمْ أَرَ أَحْسَنَ مِنْهَا فَبَيْنَا أَنَا مُتَّكِئٌ عَلَى أَرِيكَتِي إِذْ سَمِعْتُ قَائِلًا يَقُولُ يَا عَلِيَّ بْنَ الْحُسَيْنِ لِيَهْنِئْكَ زَيْدٌ لِيَهْنِئْكَ زَيْدٌ
(The book) ‘Majaalis’ of Al Sadouq – From Muhammad Bin Bakran Al Nafash, from Ahmad Bin Muhammad Al Bard Al Hamdany, from Al Munzir Bin Muhammad, from Ahmad Bin Rusheyd, from his uncle Saeed Bin Khusheym, from Abu Hamza Al Sumali who said,
‘I performed Hajj. I came to Ali-asws Bin Al-Husayn-asws. He-asws said: ‘O Hamza! Shall I-asws narrate to you about a dream I-asws have seen? I-asws saw as if I-asws had entered the Paradise. I-asws was given a Hourie I-asws had not seen any more excellent than her. While I-asws was leaning upon my settee when I-asws heard a speaker saying: ‘O Ali-asws Bin Al-Husayn-asws! Congratulations to you-asws of Zayd! Congratulations to you-asws of Zayd!’’
قَالَ أَبُو حَمْزَةَ ثُمَّ حَجَجْتُ بَعْدَهُ فَأَتَيْتُ عَلِيَّ بْنَ الْحُسَيْنِ فَقَرَعْتُ الْبَابَ فَفُتِحَ لِي وَ دَخَلْتُ فَإِذَا هُوَ حَامِلٌ زَيْداً عَلَى يَدِهِ أَوْ قَالَ حَامِلًا غُلَاماً عَلَى يَدِهِ فَقَالَ لِي يَا أَبَا حَمْزَةَ هذا تَأْوِيلُ رُءْيايَ مِنْ قَبْلُ قَدْ جَعَلَها رَبِّي حَقًّا.
Abu Hamza said, ‘Then I performed Hajj after it. I came to Ali-asws Bin Al-Husayn-asws. I knocked the door. It was opened for me, and I entered, and there he-asws was, carrying Zayd upon his-asws hand’ – or said, ‘Carrying a boy upon his-asws hand’. He-asws said to me: ‘O Abu Hamza! This is the interpretation of my dream of before. My Lord has Made it to come true [12:100]’’.[7]
7- كِتَابُ سُلَيْمِ بْنِ قَيْسٍ، قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِعَبْدِ اللَّهِ بْنِ عُمَرَ مَا قَالَ لَكَ أَبُوكَ حِينَ دَعَانَا رَجُلًا رَجُلًا
Kitab Suleym Bin Qays who said,
‘Amir Al-Momineen-asws said to Abdullah Bin Umar, ‘What did your father say to you when he called us, man by man?’
فَقَالَ أَمَّا أَدْنَى شَهَادَتِي فَإِنَّهُ قَالَ إِنْ بَايَعُوا أَصْلَعَ بَنِي هَاشِمٍ حَمَلَهُمْ عَلَى الْمَحَجَّةِ الْبَيْضَاءِ وَ أَقَامَهُمْ عَلَى كِتَابِ رَبِّهِمْ وَ سُنَّةِ نَبِيِّهِمْ
He said, ‘As for the least of my testimony, he said, ‘If they were to pledge allegiance to the short-haired one of the clan of Hashim-as, he-asws will carry them upon the bright programme and stand them upon the Book of their Lord-azwj and Sunnah of their Prophet-saww’.
ثُمَّ قَالَ يَا ابْنَ عُمَرَ فَمَا قُلْتَ أَنْتَ عِنْدَ ذَلِكَ
Then he-asws said: ‘O Ibn Umar! So what did you say during that?’
قَالَ قُلْتُ لَهُ فَمَا يَمْنَعُكَ أَنْ تَسْتَخْلِفَهُ
He (Ibn Umar) said, ‘I said to him, ‘So what prevents you from making him-asws the caliph?’
قَالَ فَمَا رَدَّ عَلَيْكَ قَالَ وَ رَدَّ عَلَيَّ شَيْئاً أَكْتُمُهُ
He-asws said: ‘So what did he respond to you?’ He said, ‘And he responded to me with something I am concealing it’.
قَالَ عَلِيٌّ ع فَإِنَّ رَسُولَ اللَّهِ ص قَدْ أَخْبَرَنِي بِهِ لَيْلَةَ مَاتَ أَبُوكَ فِي مَنَامِي وَ مَنْ رَأَى رَسُولَ اللَّهِ ص فَقَدْ رَآهُ فِي الْيَقَظَةِ
Ali-asws said: ‘Surely Rasool-Allah-saww had informed me-asws with it in my-asws dream on the night your father died, and the one who sees Rasool-Allah-saww (in a dream) so he has seen him-saww in the wakefulness’.
قَالَ فَمَا أَخْبَرَكَ قَالَ أَنْشُدُكَ اللَّهَ يَا ابْنَ عُمَرَ لَئِنْ حَدَّثْتُكَ لَتُصَدِّقَنَ قَالَ أَوْ أَسْكُتُ
He said, ‘So what did he-saww inform you?’ He-asws said: ‘I-asws adjure you with Allah-azwj, O Ibn Umar! If I-asws were to narrate to you, will you verify?’ He said, ‘Or I shall be silent’.
قَالَ فَإِنَّهُ قَالَ لَكَ حِينَ قُلْتَ لَهُ فَمَا يَمْنَعُكَ أَنْ تَسْتَخْلِفَهُ قَالَ الصَّحِيفَةُ الَّتِي كَتَبْنَاهَا بَيْنَنَا وَ الْعَهْدُ فِي الْكَعْبَةِ فِي حَجَّةِ الْوَدَاعِ
He-asws said: ‘He (Umar) said to you when you said to him, ‘So what prevents you from making him-asws the caliph?’, he said, ‘The parchment and the agreement which we had written between us in the Kabah during the farewell Hajj’.
فَسَكَتَ ابْنُ عُمَرَ وَ قَالَ أَسْأَلُكَ بِحَقِّ رَسُولِ اللَّهِ ص لَمَّا أَمْسَكْتَ عَنِّي الْخَبَرَ.
Ibn Umar was silent and said, ‘I ask you-asws by the right of Rasool-Allah-saww! Why didn’t you‑asws withhold the Hadeeth from me?’’[8]
8- وَ مِنْهُ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ غَنْمٍ الْأَزْدِيِ وَ سَاقَ قِصَّةَ وَفَاةِ مُعَاذِ بْنِ جَبَلٍ وَ أَبِي بَكْرٍ إِلَى أَنْ قَالَ دَعَا بِالْوَيْلِ وَ الثُّبُورِ وَ قَالَ هَذَا مُحَمَّدٌ وَ عَلِيٌّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا يُبَشِّرَانِي بِالنَّارِ بِيَدِهِ الصَّحِيفَةُ الَّتِي تَعَاهَدْنَا عَلَيْهَا فِي الْكَعْبَةِ وَ هُوَ يَقُولُ لَقَدْ وَفَيْتَ بِهَا فَظَاهَرْتَ عَلَى وَلِيِّ اللَّهِ [أَنْتَ] وَ أَصْحَابُكَ فَأَبْشِرْ بِالنَّارِ فِي أَسْفَلِ السَّافِلِينَ
And from him, from Abdul Rahman Bin Ganam Al Azdy,
‘And he continued the story of the death of Muaz Bin Jabal and Abu Bakr, up to he said, ‘He (Abu Bakr) called for the doom and the ruination, and said, ‘This is Muhammad-saww, and Ali‑asws, may the Salawaat of Allah-azwj be upon them-asws both, giving be the news of the Fire. In his-saww hand is the parchment which we had oath upon in the Kabah and he-saww is saying, ‘You have been loyal with it and you, and your companions backed each other against the friend of Allah-azwj, so receive the news of the fire in the lowest of the levels!’
قَالَ سُلَيْمٌ فَقُلْتُ لِمُحَمَّدِ بْنِ أَبِي بَكْرٍ فَمَنْ تَرَى حَدَّثَ أَمِيرَ الْمُؤْمِنِينَ عَنْ هَؤُلَاءِ الْخَمْسَةِ بِمَا قَالُوا
Suleym said, ‘I said to Muhammad Bin Abu Bakr, ‘Whom do you see could have narrated to Amir Al-Momineen-asws about these five with what they had said?’
قَالَ رَسُولُ اللَّهِ ص إِنَّهُ يَرَاهُ فِي مَنَامِهِ كُلَّ لَيْلَةٍ وَ حَدِيثُهُ إِيَّاهُ فِي الْمَنَامِ مِثْلُ حَدِيثِهِ إِيَّاهُ فِي الْيَقَظَةِ فَإِنَّ رَسُولَ اللَّهِ ص قَالَ مَنْ رَآنِي فِي الْمَنَامِ فَقَدْ رَآنِي فَإِنَّ الشَّيْطَانَ لَا يَتَمَثَّلُ بِي فِي نَوْمٍ وَ لَا يَقَظَةٍ وَ لَا بِأَحَدٍ مِنْ أَوْصِيَائِي إِلَى يَوْمِ الْقِيَامَةِ
Rasool-Allah-saww said: ‘He-asws saw him-saww during his-asws sleep every night and he-saww narrated to him-asws during the sleep like what he-saww had been narrating to him-asws during the wakefulness, for Rasool-Allah-saww had said: ‘One who sees me-saww during the sleep, so he has seen me-saww, for the Satan-la cannot resemble with me-saww, neither during the sleep nor in wakefulness, nor with any one of my-saww successors-asws, up to the Day of Qiyamah’’.
قَالَ سُلَيْمٌ فَقُلْتُ لِمُحَمَّدِ بْنِ أَبِي بَكْرٍ مَنْ حَدَّثَكَ بِهَذَا قَالَ عَلِيٌّ ع فَقُلْتُ سَمِعْتُ أَنَا أَيْضاً كَمَا سَمِعْتَ أَنْتَ
Suleym said, ‘I said to Muhammad Bin Abu Bakr, ‘Who narrated to you with this?’ He said, ‘Ali-asws’. I said, ‘I have heard as well just as you have heard’.
قُلْتُ لِمُحَمَّدٍ فَلَعَلَّ مَلَكاً مِنَ الْمَلَائِكَةِ حَدَّثَهُ قَالَ أَوْ ذَاكَ
I said to Muhammad, ‘Perhaps an Angel from the Angels had narrated to him-asws?’ He said, ‘Or that’.
وَ سَاقَهُ إِلَى أَنْ قَالَ سُلَيْمٌ فَلَمَّا قُتِلَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ بِمِصْرَ وَ عَزَّيْنَا أَمِيرَ الْمُؤْمِنِينَ ع حَدَّثْتُهُ بِمَا حَدَّثَنِي بِهِ مُحَمَّدٌ وَ خَبَّرْتُهُ بِمَا خَبَّرَنِي بِهِ عَبْدُ الرَّحْمَنِ بْنُ غَنْمٍ قَالَ صَدَقَ مُحَمَّدٌ رَحِمَهُ اللَّهُ أَمَا إِنَّهُ شَهِيدٌ يُرْزَقُ الْحَدِيثَ.
And he continued until Suleym said, ‘When Muhammad Bin Abu Bakr had been killed in Egypt and we consoled Amir Al-Momineen-asws, I narrated to him-asws with what Muhammad had narrated to me with, and I informed him-asws with what Abdul Rahman Bin Ganam has informed me with. He-asws said: ‘Muhammad, may Allah-azwj have Mercy on him, spoke the truth! But he is a martyr being sustained’ – the Hadeeth’’.[9]
9- مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ أَبِيهِ عَنِ الْمُفِيدِ عَنِ الصَّدُوقِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِيهِ عَمَّنْ سَمِعَ حَنَانَ بْنَ سَدِيرٍ الصَّيْرَفِيَّ قَالَ سَمِعْتُ أَبِي يَقُولُ رَأَيْتُ رَسُولَ اللَّهِ ص فِيمَا يَرَى النَّائِمُ وَ بَيْنَ يَدَيْهِ طَبَقٌ مُغَطًّى بِمِنْدِيلٍ فَدَنَوْتُ مِنْهُ وَ سَلَّمْتُ عَلَيْهِ فَرَدَّ السَّلَامَ ثُمَّ كَشَفَ الْمِنْدِيلَ عَنِ الطَّبَقِ فَإِذَا فِيهِ رُطَبٌ فَجَعَلَ يَأْكُلُ مِنْهُ
(The book) ‘Majaalis’ of Ibn Al Sheykh – From his father, from Al Mufeed, from Al Sadouq, from his father, from Muhammad Bin Al Qasim, from Ahmad Bin Abu Abdullah Al Barqy, from his father, from the one who heard Hanan Bin Sadeyr Al Sayrafi who said, ‘I heard my father saying,
‘I saw Rasool-Allah-saww in what the sleeping one sees and in front of him-saww was a tray covered with a towel. I went near him-saww and greeted unto him-saww. He-saww responded the greeting, then uncovered the towel away from the tray. There were dates in it. He-saww went on to eat from it.
فَدَنَوْتُ مِنْهُ فَقُلْتُ يَا رَسُولَ اللَّهِ نَاوِلْنِي رُطَبَةً فَنَاوَلَنِي وَاحِدَةً فَأَكَلْتُهَا ثُمَّ قُلْتُ يَا رَسُولَ اللَّهِ نَاوِلْنِي أُخْرَى فَنَاوَلَنِيهَا فَأَكَلْتُهَا فَجَعَلْتُ كُلَّمَا أَكَلْتُ وَاحِدَةً سَأَلْتُهُ أُخْرَى حَتَّى أَعْطَانِي ثَمَانِيَةَ رُطَبَاتٍ فَأَكَلْتُهَا ثُمَّ طَلَبْتُ مِنْهُ أُخْرَى فَقَالَ لِي حَسْبُكَ
I went near him-saww and I said, ‘O Rasool-Allah-saww! Give me a date!’ He-saww gave me, so I ate it. Then I said, ‘O Rasool-Allah-saww! Given me another!’ He-saww gave me it. I ate it. Every time I had eaten one, I went on to ask him for another until he-saww had given me eight dates. I ate these. Then I sought another one from him-saww. He-saww said to me: ‘It suffices you!’
قَالَ فَانْتَبَهْتُ مِنْ مَنَامِي فَلَمَّا كَانَ مِنَ الْغَدِ دَخَلْتُ عَلَى جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ ع وَ بَيْنَ يَدَيْهِ طَبَقٌ مُغَطًّى بِمِنْدِيلٍ كَأَنَّهُ الَّذِي رَأَيْتُهُ فِي الْمَنَامِ بَيْنَ يَدَيْ رَسُولِ اللَّهِ ص
He (the narrator) said, ‘I woke upon suddenly from my sleep. When it was the morning, I entered to see Ja’far-asws Bin Muhammad Al-Sadiq-asws, and in front of him-asws was a tray covered with a towel. It was as if it was the one which I had seen during the sleep, being in front of Rasool-Allah-saww.
فَسَلَّمْتُ عَلَيْهِ فَرَدَّ عَلَيَّ السَّلَامَ ثُمَّ كَشَفَ الطَّبَقَ فَإِذَا فِيهِ رُطَبٌ فَجَعَلَ يَأْكُلُ مِنْهُ فَعَجِبْتُ لِذَلِكَ وَ قُلْتُ جُعِلْتُ فِدَاكَ نَاوِلْنِي رُطَبَةً فَنَاوَلَنِي فَأَكَلْتُهَا
I greeted unto him-asws. He-asws responded the greeting to me, then uncovered the tray. There were dates in it. He-asws went on to eat from it. I was astounded at that, and I said, ‘May I be sacrificed for you-asws! Give me a date’. He-asws gave me, and I ate it.
ثُمَّ طَلَبْتُ أُخْرَى حَتَّى أَكَلْتُ ثَمَانِيَ رُطَبَاتٍ ثُمَّ طَلَبْتُ مِنْهُ أُخْرَى فَقَالَ لِي لَوْ زَادَكَ جَدِّي رَسُولُ اللَّهِ ص لَزِدْنَاكَ فَأَخْبَرْتُهُ فَتَبَسَّمَ تَبَسُّمَ عَارِفٍ بِمَا كَانَ.
Then I sought another, until I had eaten eight dates. Then I sought another from him-asws. He‑asws said to me: ‘If my-asws grandfather-saww Rasool-Allah-saww had increased for you, I-asws would increase for you-asws’. I informed him-asws (of the dream). He-asws smiled a smile of knowing with what had happened’’.[10]
10- وَ مِنْهُ، بِإِسْنَادِهِ عَنْ سَلْمَانَ فِي أَجْوِبَةِ أَمِيرِ الْمُؤْمِنِينَ ع عَنْ مَسَائِلِ الْجَاثَلِيقِ وَ سَاقَ إِلَى أَنْ طَلَبَ الْجَاثَلِيقُ مِنْهُ ع الْمُعْجِزَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ خَرَجْتَ أَيُّهَا النَّصْرَانِيُّ مِنْ مُسْتَقَرِّكَ مُضْمِراً خِلَافَ مَا أَظْهَرْتَ الْآنَ مِنَ الطَّلَبِ وَ الِاسْتِرْشَادِ فَأُرِيتَ فِي مَنَامِكَ مَقَامِي وَ حُدِّثْتَ فِيهِ كَلَامِي وَ حُذِّرْتَ فِيهِ مِنْ خِلَافِي وَ أُمِرْتَ فِيهِ بِاتِّبَاعِي
And from him, by his chain,
‘From Salman-ra, ‘Among answers of Amir Al-Momineen-asws of the questions of the Catholic’, and he-ra continued up to the Catholic sought a miracle from him-asws. Amir Al-Momineen-asws said: ‘O Christian! You came out had come out from your settled place thinking opposite to what you are revealing now of the request and the guidance. You had seen my-asws position in your sleep, and you were narrated in it of my-asws speech and were cautioned in it of opposing me-asws and were instructed in it with following me-asws’.
قَالَ صَدَقْتَ وَ اللَّهِ الَّذِي بَعَثَ الْمَسِيحَ مَا اطَّلَعَ عَلَى مَا أَخْبَرْتَنِي بِهِ غَيْرُ اللَّهِ تَعَالَى ثُمَّ أَسْلَمَ وَ أَسْلَمَ الَّذِينَ كَانُوا مَعَهُ.
He said, ‘You-asws speak the truth! By Allah-azwj the One-azwj Who Sent the Messiah! No one has been notified with what you-asws informed me-asws, apart from Allah-azwj the Exalted’. Then he became a Muslim, and those who were with him became Muslims’’.[11]
11- التَّوْحِيدُ لِلصَّدُوقِ، بِإِسْنَادِهِ عَنْ وَهْبِ بْنِ وَهْبٍ الْقُرَشِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع رَأَيْتُ الْخَضِرَ ع قَبْلَ بَدْرٍ بِلَيْلَةٍ فَقُلْتُ لَهُ عَلِّمْنِي شَيْئاً أُنْصَرْ بِهِ عَلَى الْأَعْدَاءِ
(The book) ‘Al Tawheed’ of Al Sadouq – By his chain, from Wahab Bin Wahab Al Qureyshi,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘I-asws saw Al-Khizr-as (in the dream) one night before the full moon. I-asws said to him-as: ‘Teach me-asws something I-asws can be helped with against the enemies!’
فَقَالَ يَا هُوَ يَا مَنْ لَا هُوَ إِلَّا هُوَ
He-as said: ‘(Say) O He-azwj! O One-azwj there is no He-azwj except He-azwj!’
فَلَمَّا أَصْبَحْتُ قَصَصْتُهَا عَلَى رَسُولِ اللَّهِ ص فَقَالَ يَا عَلِيُّ عُلِّمْتَ الِاسْمَ الْأَعْظَمَ وَ كَانَ عَلَى لِسَانِي يَوْمَ بَدْرٍ الْخَبَرَ.
When it was morning, I-asws narrated it to Rasool-Allah-saww. He-saww said: ‘O Ali-asws! You-asws were taught the Magnificent Name, and it was upon my-saww tongue on the day of Badr’ – the Hadeeth’’.[12]
12- مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ أَبِيهِ عَنِ ابْنِ حَشِيشٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ مَخْلَدٍ عَنْ أَحْمَدَ بْنِ مِيثَمٍ عَنْ يَحْيَى بْنِ عَبْدِ الْحَمِيدِ الْحِمَّانِيِّ عَنْ أَبِي بَكْرِ بْنِ عَيَّاشٍ قَالَ: إِنِّي رَأَيْتُ فِي مَنَامِي حِينَ وَجَّهَ مُوسَى بْنُ عِيسَى إِلَى قَبْرِ الْحُسَيْنِ ع مَنْ كَرَبَهُ وَ كَرَبَ جَمِيعَ أَرْضِ الْحَائِرِ وَ زَرَعَ الزَّرْعَ فِيهَا كَأَنِّي خَرَجْتُ إِلَى قَوْمِي بَنِي غَاضِرَةَ
(The book) ‘Majaalis’ of Ibn Al Sheykh – From his father, from Ibn Hasheesh, from Muhammad Bin Abdullah, from Ali Bin Muhammad Bin Makhlad, from Ahmad Bin Meysam, from Yahya Bin Abdul Hameed Al Himmany, from Abu Bakr Bin Ayyash who said,
‘I saw (a dream) in my sleep when Musa Bin Isa headed to the grave of Al-Husayn-asws, one who distressed him and distressed entirety of the land of Al-Ha’ir, and cultivated the farm in it, it is as if I had gone out to my people, the clan of Gazira.
فَلَمَّا صِرْتُ بِقَنْطَرَةِ الْكُوفَةِ اعْتَرَضَتْنِي خَنَازِيرُ عَشَرَةٌ تُرِيدُنِي فَأَغَاثَنِيَ اللَّهُ بِرَجُلٍ كُنْتُ أَعْرِفُهُ مِنْ بَنِي أَسَدٍ فَدَفَعَهَا عَنِّي فَمَضَيْتُ لِوَجْهِي
When I came to an archway of Al-Kufa, ten pigs hindered me, intending me. Allah-azwj Helped me by a man whom I knew as being from the clan of Asad. He pushed them away from me. I continued on my direction.
فَلَمَّا صِرْتُ إِلَى شَاهِي ضَلَلْتُ الطَّرِيقَ فَرَأَيْتُ هُنَاكَ عَجُوزاً فَقَالَتْ لِي أَيْنَ تُرِيدُ أَيُّهَا الشَّيْخُ قُلْتُ أُرِيدُ الْغَاضِرِيَّةَ قَالَتْ لِي تَنْظُرُ هَذَا الْوَادِيَ فَإِنَّكَ إِذَا أَتَيْتَ إِلَى آخِرِهِ اتَّضَحَ لَكَ الطَّرِيقُ
When I came to Shahy, I lost the way. I saw an old woman over there. She said to me, ‘Where are you intending, O Sheykh?’ I said, ‘I am intending Al-Gazira!’ She said to me, ‘You see the valley? When you come to the end of it, the road will be clear to you’.
فَمَضَيْتُ وَ فَعَلْتُ ذَلِكَ فَلَمَّا صِرْتُ إِلَى نَيْنَوَى إِذَا أَنَا بِشَيْخٍ كَبِيرٍ جَالِسٌ هُنَاكَ فَقُلْتُ مِنْ أَيْنَ أَنْتَ أَيُّهَا الشَّيْخُ فَقَالَ لِي أَنَا مِنْ أَهْلِ هَذِهِ الْقَرْيَةِ فَقُلْتُ كَمْ تَعُدُّ مِنَ السِّنِينَ
I went and did that. When I came to Naynawa, there I was with an aged old man seated over there. I said, ‘Where are you from, O sheykh?’ He said to me, ‘I am from the people of this town’. I said, ‘How many do you count, from the years?’
قَالَ مَا أَحْفَظُ مَا مَرَّ مِنْ سِنِّي وَ عُمُرِي وَ لَكِنْ أَبْعَدُ ذِكْرِي أَنِّي رَأَيْتُ الْحُسَيْنَ بْنَ عَلِيٍّ ع وَ مَنْ كَانَ مَعَهُ مِنْ أَهْلِهِ وَ مَنْ تَبِعَهُ يُمْنَعُونَ الْمَاءَ الَّذِي تَرَاهُ وَ لَا تُمْنَعُ الْكِلَابُ وَ لَا الْوُحُوشُ شُرْبَهُ
He said, ‘I have not preserved what have passed from my years and my age, but the remotest of my memory is that I had seen Al-Husayn-asws Bin Ali-asws and the ones who were with him-asws from his-asws family, and the ones who followed him-asws, prevented from the water which you see, and neither the dogs nor the beasts were prevented from drinking it’.
فَاسْتَفْظَعْتُ ذَلِكَ وَ قُلْتُ لَهُ وَيْحَكَ أَنْتَ رَأَيْتَ هَذَا قَالَ إِي وَ الَّذِي سَمَكَ السَّمَاءَ لَقَدْ رَأَيْتُ هَذَا أَيُّهَا الشَّيْخُ وَ عَايَنْتُهُ وَ إِنَّكَ وَ أَصْحَابَكَ الَّذِينَ تُعِينُونَ عَلَى مَا قَدْ رَأَيْنَا مِمَّا أَقْرَحَ عُيُونَ الْمُسْلِمِينَ إِنْ كَانَ فِي الدُّنْيَا مُسْلِمٌ
I was provoked by that, and I said to him, ‘Woe be to you! You saw this?’ He said, ‘Yes, by the One-azwj Who Built the sky! I had seen this, O you sheykh, and witnessed it, and you and your companions, those who had witnessed what we had seen, would be from what blisters the eyes of the Muslims, if there was Muslim in the world!’
فَقُلْتُ وَيْحَكَ وَ مَا هُوَ قَالَ حَيْثُ لَمْ تُنْكِرُوا مَا أَجْرَى سُلْطَانُكُمْ إِلَيْهِ قُلْتُ وَ مَا جَرَى قَالَ أَ يُكْرَبُ قَبْرُ ابْنِ النَّبِيِّ ص وَ يُحْرَثُ أَرْضُهُ قُلْتُ وَ أَيْنَ الْقَبْرُ قَالَ هَا هُوَ ذَا أَنْتَ وَاقِفٌ فِي أَرْضِهِ وَ أَمَّا الْقَبْرُ فَقَدْ عَمِيَ عَنْ أَنْ يُعْرَفَ مَوْضِعُهُ
I said, ‘Woe be to you! And what is it?’ He said, ‘Whereby you are not denying what your authority has flowed to’. I said, ‘And what flowed?’ He said, ‘Has the grave of the son-asws of the Prophet-saww been distressed and his-asws land cultivated?’ I said, ‘And where is the grave?’ He said, ‘Here it is! You are standing in it’s land, and as for the grave, so it has been blinded (effaced) from it’s place being recognised’.
قَالَ ابْنُ عَيَّاشٍ وَ مَا كُنْتُ رَأَيْتُ الْقَبْرَ قَبْلَ ذَلِكَ الْوَقْتِ قَطُّ وَ لَا أَتَيْتُهُ فِي طُولِ عُمُرِي فَقُلْتُ مَنْ لِي بِمَعْرِفَتِهِ فَمَضَى مَعِيَ الشَّيْخُ حَتَّى وَقَفَ بِي عَلَى حَيْرٍ لَهُ بَابٌ وَ آذِنٌ وَ إِذَا جَمَاعَةٌ كَثِيرَةٌ عَلَى الْبَابِ
Ibn Ayyash said, ‘And I had not seen the grave before that, at all, nor had I come to it during the lengthy of my lifetime. I said, ‘Who is there for me to recognise it?’ The sheykh went with me until he stood with me upon an enclosure having a door for it and a doorman, and there was a large group at the door.
فَقُلْتُ لِلْآذِنِ أُرِيدُ الدُّخُولَ عَلَى ابْنِ رَسُولِ اللَّهِ ص فَقَالَ لَا تَقْدِرُ عَلَى الْوُصُولِ فِي هَذَا الْوَقْتِ قُلْتُ وَ لِمَ قَالَ هَذَا وَقْتُ زِيَارَةِ إِبْرَاهِيمَ خَلِيلِ اللَّهِ وَ مُحَمَّدٍ رَسُولِ اللَّهِ وَ مَعَهُمَا جَبْرَئِيلُ وَ مِيكَائِيلُ فِي رَعِيلٍ مِنَ الْمَلَائِكَةِ كَثِيرٍ
I said to the doorman, ‘I want the entry to the son-asws of Rasool-Allah-saww’. He said, ‘You will not be able upon the arriving during this time’. I said, ‘And why?’ He said, ‘This is a time of visitation of Ibrahim-as, Friend of Allah-azwj and Muhammad-saww Rasool-Allah-saww, and with them-asws are Jibraeel-as and Mikaeel-as among a large contingent of the Angels’’.
قَالَ ابْنُ عَيَّاشٍ فَانْتَبَهْتُ وَ قَدْ دَخَلَنِي رَوْعٌ شَدِيدٌ وَ حُزْنٌ وَ كَآبَةٌ وَ مَضَتْ بِيَ الْأَيَّامُ حَتَّى كِدْتُ أَنْ أَنْسَى الْمَنَامَ ثُمَّ اضْطُرِرْتُ إِلَى الْخُرُوجِ إِلَى بَنِي غَاضِرَةَ لِدَيْنٍ كَانَ لِي عَلَى رَجُلٍ مِنْهُمْ
Ibn Ayyash said, ‘I woke up suddenly (from my sleep), and there had entered me severe dread, and grief, and gloom, and the days passed by me until I had almost forgotten the dream. Then I was restless to the going out to the clan of Gazira for a debt which was for me upon a man from them.
فَخَرَجْتُ وَ أَنَا لَا أَذْكُرُ الْحَدِيثَ حَتَّى صِرْتُ بِقَنْطَرَةِ الْكُوفَةِ وَ لَقِيَنِي عَشَرَةٌ مِنَ اللُّصُوصِ فَحِينَ رَأَيْتُهُمْ ذَكَرْتُ الْحَدِيثَ وَ رَعَبْتُ مِنْ خَشْيَتِي لَهُمْ فَقَالُوا لِي أَلْقِ مَا مَعَكَ وَ انْجُ بِنَفْسِكَ
I went out and I did not remember the Hadeeth until I came to an archway of Al-Kufa, and ten thieves blocked me. When I saw them, I remembered the Hadeeth and I was terrified from my fearing them. They said to me, ‘Throw down whatever is with you and rescue yourself!’
وَ كَانَ مَعِي نُفَيْقَةٌ فَقُلْتُ وَيْحَكُمْ أَنَا أَبُو بَكْرِ بْنُ عَيَّاشٍ وَ إِنَّمَا خَرَجْتُ فِي طَلَبِ دَيْنٍ لِي وَ اللَّهِ لَا تَقْطَعُونِي عَنْ طَلَبِ دَيْنِي وَ تَصَرُّفَاتِي فِي نَفَقَتِي فَإِنِّي شَدِيدُ الْإِضَافَةِ
And there were expense monies with me. I saw, ‘Woe be to you all! I am Abu Bakr Bin Ayyash, and rather I have come out in seeking a debt for me. By Allah-azwj! You will not cut me off from seeking my debt and my spending in my expense money, for I am of intense (frequently) hosting (guests)!’
فَنَادَى رَجُلٌ مِنْهُمْ مَوْلَايَ وَ رَبِّ الْكَعْبَةِ لَا تَعَرَّضْ لَهُ ثُمَّ قَالَ لِبَعْضِ فِتْيَانِهِمْ كُنْ مَعَهُ حَتَّى تَصِيرَ بِهِ إِلَى الطَّرِيقِ الْأَيْمَنِ
A man from them called out, ‘My master! By Lord-azwj of the Kabah, do not object to him!’ Then he said to one of their youths, ‘Be with him until you come to be with him to the path to the right’.
قَالَ أَبُو بَكْرٍ فَجَعَلْتُ أَتَذَكَّرُ مَا رَأَيْتُهُ فِي الْمَنَامِ وَ أَتَعَجَّبُ مِنْ تَأْوِيلِ الْخَنَازِيرِ حَتَّى صِرْتُ إِلَى نَيْنَوَى فَرَأَيْتُ وَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ الشَّيْخَ الَّذِي كُنْتُ رَأَيْتُهُ فِي مَنَامِي بِصُورَتِهِ وَ هَيْئَتِهِ رَأَيْتُهُ فِي الْيَقَظَةِ كَمَا رَأَيْتُهُ فِي الْمَنَامِ سَوَاءً
Abu Bakr said, ‘I went on to remember what I had seen in the dream, and I was astonished from the interpretation of the pigs, until I came to Naynawa. By Allah-azwj Who there is no god except He-azwj! I saw the very sheykh whom I had seen in my dream, with his face and his appearance I was seen in the wakefulness, just as I had seen in the dream, same!
فَحِينَ رَأَيْتُهُ ذَكَرْتُ الْأَمْرَ وَ الرُّؤْيَا فَقُلْتُ لَا إِلَهَ إِلَّا اللَّهُ مَا كَانَ هَذَا إِلَّا وَحْياً ثُمَّ سَأَلْتُهُ كَمَسْأَلَتِي إِيَّاهُ فِي الْمَنَامِ فَأَجَابَنِي بِمَا كَانَ أَجَابَنِي ثُمَّ قَالَ لِي امْضِ بِنَا فَمَضَيْتُ فَوَقَفْتُ مَعَهُ عَلَى الْمَوْضِعِ وَ هُوَ مَكْرُوبٌ
When I saw him, I remembered the matter and the dream. I said (to myself), ‘There is no god except He-azwj This wasn’t except a Revelation!’ Then I asked him like my questioning him during the sleep. He answered like what he had answered me. Then he said to me, ‘Come with us!’ I went and paused with him at the place, and it had been cultivated.
فَلَمْ يَفُتْنِي شَيْءٌ مِنْ مَنَامِي إِلَّا الْآذِنُ وَ الْحَيْرُ فَإِنِّي لَمْ أَرَ حَيْراً وَ لَمْ أَرَ آذِناً
Nothing from my dream was lost to me except the doorman and the enclosure, for I did not see any enclosure and did not see any doorman’.
ثُمَّ قَالَ أَبُو بَكْرٍ إِنَّ أَبَا حُصَيْنٍ حَدَّثَنِي أَنَّ رَسُولَ اللَّهِ ص قَالَ مَنْ رَآنِي فِي الْمَنَامِ فَإِيَّايَ رَأَى فَإِنَّ الشَّيْطَانَ لَا يَتَشَبَّهُ بِي تَمَامَ الْخَبَرَ.
Then Abu Bakr said, ‘Abu Huseyn narrated to me that Rasool-Allah-saww had said: ‘One who sees me-saww during the sleep, so it is me-saww he has seen, for the Satan-la cannot resemble with me-saww’ – complete Hadeeth’’.[13]
باب 46 قوى النفس و مشاعرها من الحواس الظاهرة و الباطنة و سائر القوى البدنية
CHAPTER 46 – FACULTIES OF THE SELF, AND IT’S AWARENESS FROM THE EXTERNAL AND THE INTERNAL SENSES, AND REST OF THE BODILY FACULTIES
الآيات
The Verses –
البقرة خَتَمَ اللَّهُ عَلى قُلُوبِهِمْ وَ عَلى سَمْعِهِمْ وَ عَلى أَبْصارِهِمْ غِشاوَةٌ وَ لَهُمْ عَذابٌ عَظِيمٌ
(Surah) Al Baqarah – Allah has Set a seal upon their hearts and upon their hearing, and there is a covering over their eyes, and for them is a Mighty Punishment [2:7].
النحل وَ اللَّهُ أَخْرَجَكُمْ مِنْ بُطُونِ أُمَّهاتِكُمْ لا تَعْلَمُونَ شَيْئاً وَ جَعَلَ لَكُمُ السَّمْعَ وَ الْأَبْصارَ وَ الْأَفْئِدَةَ لَعَلَّكُمْ تَشْكُرُونَ
(Surah) Al Nahal – And Allah Extracted you from the bellies of your mothers, you were not knowing anything, and Made for you the hearing, and the sight, and the heart, perhaps you would be grateful [16:78].
المؤمنون وَ هُوَ الَّذِي أَنْشَأَ لَكُمُ السَّمْعَ وَ الْأَبْصارَ وَ الْأَفْئِدَةَ قَلِيلًا ما تَشْكُرُونَ
(Surah) Al Mominoun – And He is the One Who Produced for you the hearing, and the sight, and the emotions. Little it is what you are thanking for [23:78].
الروم وَ مِنْ آياتِهِ خَلْقُ السَّماواتِ وَ الْأَرْضِ وَ اخْتِلافُ أَلْسِنَتِكُمْ وَ أَلْوانِكُمْ إِنَّ فِي ذلِكَ لَآياتٍ لِلْعالِمِينَ
(Surah) Al Roum – And from His Signs is the Creation of the skies and the earth and the diversity of your tongues and your colours. Surely there are Signs in that for the learned [30:22].
تفسير
(Forbidden) Interpretation (opinionated)
خَتَمَ اللَّهُ عَلى قُلُوبِهِمْ قال النيسابوري القلب تارة يراد به اللحم الصنوبري المودع في التجويف الأيسر من الصدر و هو محل الروح الحيواني الذي هو منشأ الحس و الحركة و ينبعث منه إلى سائر الأعضاء بتوسط الأوردة و الشرايين
Allah has Set a seal upon their hearts [2:7] – Al-Neysapuri said, ‘Sometimes what is meant by the heart is the pineal flesh which is deposited in the left cavity of the chest, and it is a place of the animal soul which is the source of the senses and the movement and emanates from it to rest of the body parts through the means of the veins and the arteries.
و يراد به تارة اللطيفة الربانية التي بها يكون الإنسان إنسانا و بها يستعد لامتثال الأوامر و النواهي و القيام بموجب التكليف إِنَّ فِي ذلِكَ لَذِكْرى لِمَنْ كانَ لَهُ قَلْبٌ و هي من عالم الأمر الذي لا يتوقف وجوده على مادة و مدة بعد إرادة موجده
And sometimes what is meant by it is the Divine Kindness by which the human being becomes a human, and by it he prepares to comply with the Orders and Prohibitions, and the standing with the obligatory encumberments. Surely, there is a Zikr in that for one who has a heart for him, or casts the hearing, and he is a witness [50:37] – and it is from the world of the matter which its existence does not depend upon a substance and a period after the Will of One-azwj Who Brought it into existence.
إِنَّما أَمْرُهُ إِذا أَرادَ شَيْئاً أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ كما أن البدن بل اللحم الصنوبري من عالم الخلق و هو نقيض ذلك أَلا لَهُ الْخَلْقُ وَ الْأَمْرُ
But rather, He Commands it, whenever He Intends a thing, Saying to it: “Be!”, so it comes into being [36:82] – just as the body, but the pineal flesh is from the world of creation, and it contradicts that – for Him is the Creation and the Command. Blessed is Allah, Lord of the worlds [7:54].
و قد يعبر عنها بالنفس الناطقة وَ نَفْسٍ وَ ما سَوَّاها فَأَلْهَمَها فُجُورَها وَ تَقْواها و بالروح قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَ نَفَخْتُ فِيهِ مِنْ رُوحِي
And He-azwj has Expressed about it with the speaking self: And the earth and what He Spread [91:6] And a soul and what He Completed [91:7]; and with the soul: Say: ‘The Spirit is from a Command of my Lord, [17:85]; and Blow from My Soul into him, [38:72]’.
ثم قال بعد تفسير السمع و البصر و الحق عندي أن نسبة البصر إلى العين نسبة البصيرة إلى القلب و لكل من القلب و العين نور أما نور العين فمنطبع فيها لأنه من عالم الخلق فهو نور جزئي و مدركه في ذلك النور و لكل منهما بل لكل فرد منهما حد ينتهي إليه بحسب شدته و ضعفه و يتدرج في الضعف بحسب تباعد المرئي حتى لا يدركه أو يدركه أصغر مما هو عليه انتهى.
Then he said after interpreting the hearing and the sight, and the truth in my view is that the sight is attributed to the eye, the insight to the heart and the whole from the mould (skeleton), and the eye is a light. As for the light of the eyes, it is imprinted in it, because it is from the world of creation. It is a partial light, and it is perceived in that light and for each of them. Rather, each one of them has a limit that ends up according to its intensity and weakness, and it progresses in weakness according to the distance of the visible so that it does not perceive it or perceive it smaller than it is’ – end.
لا تَعْلَمُونَ شَيْئاً قال الزمخشري هو في موضع الحال أي غير عالمين شيئا من حق المنعم الذي خلقكم في البطون و سواكم ثم أخرجكم من الضيق إلى السعة
you were not knowing anything, [16:78] – Al-Zamakhshari said, ‘It is regarding the current state, i.e., not knowing anything from the right of the One-azwj Who Created you in the bellies, and Completed you, then Extracted you from the narrowness to the vastness.
وَ جَعَلَ لَكُمُ معناه و ركب فيكم هذه الأشياء آلات لإزالة الجهل الذي ولدتم عليه و اجتلاب العلم و العمل به من شكر المنعم و عبادته و القيام بحقوقه و الترقي إلى ما يسعدكم.
And Made for you [16:78] – It’s meaning is, and We-azwj Installed these things into you all as being tools for the removal of ignorance which you had been born upon, and pulling the knowledge and the actions with it, of thanking for the bounties and worshipping Him-azwj and standing by His-azwj Rights, and Upgrade you to what makes you happy’.
و قال النيسابوري اعلم أن جمهور الحكماء زعموا أن الإنسان في مبدإ فطرته خال عن المعارف و العلوم إلا أنه تعالى خلق السمع و البصر و الفؤاد و سائر القوى المدركة حتى ارتسم في خياله بسبب كثرة ورود المحسوسات عليه حقائق تلك الماهيات و حضرت صورها في ذهنه
And Al-Neysapuri said, ‘Know that most of the wise ones are claiming that the human being in the principle of his nature is devoid of knowledge and sciences, except that He-azwj the Exalted Created the hearing, and the sight, and the heart and all the perceptive powers until it was depicted in his imagination because of the large number of tangible things that brought to him the realities of those essences and their images were present in his mind.
ثم إن مجرد حضور تلك الحقائق إن كان كافيا في جزم الذهن بثبوت بعضها لبعض أو انتفاء بعضها عن بعض فتلك الأحكام علوم بديهية و إن لم يكن كذلك بل كانت متوقفة على علوم سابقة عليها و لا محالة تنتهي إلى البديهيات قطعا للدور أو التسلسل فهي علوم كسبية
Moreover, the mere presence of those facts, if it is sufficient for the mind to be certain by affirming some of them for each other or negating some of them from others, then those rulings are self-evident knowledge(s), and if not, but rather they depend on previous knowledge(s), and inevitably it ends with axioms, definitely for the role or sequence, so they are acquired knowledge(s).
فظهر أن السبب الأول لحدوث هذه المعارف في النفوس الإنسانية هو أنه تعالى أعطى الحواس و القوى الداركة للصور الجزئية و عندي أن النفس قبل البدن موجودة عالمة بعلوم جمة هي التي ينبغي أن تسمى بالبديهيات
So, it appears that the first reason for the occurrence of this knowledge in human souls is that Allah-azwj the Exalted Gave the senses and the powers that perceive partial forms, and in my view, the soul is before the body, is present with knowledge of many sciences that should be called axioms.
و إنما لا يظهر آثارها عليها حتى إذا قوي و ترقى ظهرت آثارها شيئا فشيئا و قد برهنا على هذه المعاني في كتبنا الحكمية
But it does not show its effects on it, even if it becomes strong and rises, its effects appear little by little, and we have proved these meanings in our books of wisdom.
فالمراد بقوله لا تَعْلَمُونَ شَيْئاً أنه لا يظهر أثر العلم عليهم ثم إنه بتوسط الحواس الظاهرة و الباطنة يكتسب سائر العلوم
So the meaning of His-azwj Words: you were not knowing anything, [16:78], is that the impact of the knowledge is not manifested upon them, then it is through the medium of the external and the internal sensory perceptions, he acquires the rest of the knowledge(s).
و معنى لَعَلَّكُمْ تَشْكُرُونَ أن تصرفوا كل آلة في ما خلق لأجله و ليس الواو للترتيب حتى يلزم من عطف جعل على أخرج أن يكون جعل السمع و البصر و الأفئدة متأخرا عن الإخراج من البطن.
And the meaning of, perhaps you would be grateful [16:78] is that they should be utilising every tool in the reason what it had been Created for, and the (letter) ‘Waw’ isn’t there for the arrangement until it would necessitate one the compassion made to be upon the extraction, that the hearing and the sight and the heart happen to be delayed, from the extraction from the belly.
وَ اخْتِلافُ أَلْسِنَتِكُمْ وَ أَلْوانِكُمْ قال الرازي لما أشار إلى دلائل الأنفس و الآفاق ذكر ما هو من صفات الأنفس بالاختلاف الذي بين ألوان الإنسان فإن واحدا منهم مع كثرة عددهم و صغر حجمهم خدودهم و قدودهم لا تشتبه بغيرهم
and the diversity of your tongues and your colours. [30:22] – Al-Razi said, ‘When He-azwj Indicated to the evidence of the selves and the horizons, He-azwj Mentioned what is from the descriptions of the selves with the diversities which is between the colours of the human beings, for one of them, along with their large numbers and smallness of their size of their cheeks, and the forearms do not resemble with others.
و الثاني اختلاف كلامهم فإن عربيين هما أخوان إذا تكلما بلغة واحدة يعرف أحدهما من الآخر حتى أن من يكون محجوبا عنهما لا يبصرهما يقول هنا صوت فلان و فيه حكمة بالغة و ذلك لأن الإنسان يحتاج إلى التمييز بين الأشخاص ليعرف صاحب الحق من غيره و العدو من الصديق ليحترز قبل وصول العدو إليه و ليقبل على الصديق قبل أن يفوته الإقبال عليه
The second is the difference in their words, for two Arabs are brothers, if they speak one language, one of them is recognised from the other, to the extent that whoever is hidden from them does not see them, he says, ‘Here is the voice of so-and-so’, and there is great wisdom in it with the language, and that is because the human is needy to the distinction between the persons in order for the owner of the truth to recognise the truth from other, and the enemy from the friend, in order to protect before the arrival of the enemy to him, and for him to accept upon the friend before he loses the acceptance upon him.
و ذلك قد يكون بالبصر فخلق اختلاف الصور و قد يكون بالسمع فخلق اختلاف الأصوات و أما اللمس و الشم و الذوق فلا يفيد فائدة في معرفة العدو و الصديق فلا يقع بها التمييز و من الناس من قال إن المراد اختلاف اللغات كالعربية و الفارسية و الرومية و غيرها و الأول أصح انتهى.
And that may be by sight, thus creating the difference in images, and it may be by hearing, thus creating the difference of sounds. As for touch, smell and taste, there is no benefit in knowing the enemy and the friend, so distinction does not occur in them. Some of the people said that what is meant is the difference of languages such as Arabic, Persian, Roman and others. And the first is more correct’ – end.
و على الثاني المراد أنه علم كل صنف لغته أو ألهمه وضعها و أقدره عليها.
And based upon the second, every type knows it’s language, or is Inspired it’s position, and it’s ability upon it’.
1- مَجَالِسُ الصَّدُوقِ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: كَانَ عِنْدَ أَبِي عَبْدِ اللَّهِ الصَّادِقِ ع جَمَاعَةٌ مِنْ أَصْحَابِهِ فِيهِمْ حُمْرَانُ بْنُ أَعْيَنَ وَ مُؤْمِنُ الطَّاقِ وَ هِشَامُ بْنُ سَالِمٍ وَ الطَّيَّارُ وَ جَمَاعَةٌ مِنْ أَصْحَابِهِ فِيهِمْ هِشَامُ بْنُ الْحَكَمِ وَ هُوَ شَابٌّ
(The book) ‘Majaalis’ of Al-Sadouq – From his father, from Sa’ad Bin Abdullah, from Ibrahim Bin Hashim, from Ismail Bin Marrar, from Yunus Bin Abdul Rahman, from Yunus Bin Yaqoub who said,
‘There was a group of his-asws companions in the presence of Abu Abdullah Al-Sadiq-asws. Among them was Humran Bin Ayn, and Momin Al-Taq, and Hisham Bin Salim, and Al-Tayyar, and a group of his companions, among them was Hisham Bin Al-Hakam, and he was a youth.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع يَا هِشَامُ قَالَ لَبَّيْكَ يَا ابْنَ رَسُولِ اللَّهِ قَالَ أَ لَا تُحَدِّثُنِي كَيْفَ صَنَعْتَ بِعَمْرِو بْنِ عُبَيْدٍ وَ كَيْفَ سَأَلْتَهُ
Abu Abdullah-asws said: ‘O Hisham!’ He said, ‘Here I am, O son-asws of Rasool-Allah-saww!’ He‑asws said: ‘Will you narrate to me how you dealt with Amro Bin Ubeyd and how you questioned him?’
قَالَ هِشَامٌ جُعِلْتُ فِدَاكَ يَا ابْنَ رَسُولِ اللَّهِ إِنِّي أُجِلُّكَ وَ أَسْتَحْيِيكَ وَ لَا يَعْمَلُ لِسَانِي بَيْنَ يَدَيْكَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا أَمَرْتُكُمْ بِشَيْءٍ فَافْعَلُوا
Hisham said, ‘May I be sacrificed for you-asws, O son-asws of Rasool-Allah-saww! I revere you-asws and I am too embarrassed from you-asws, and my tongue will not work in front of you-asws!’ Abu Abdullah-asws said: ‘When I-asws instruct you with something, then do it’.
قَالَ هِشَامٌ بَلَغَنِي مَا كَانَ فِيهِ عَمْرُو بْنُ عُبَيْدٍ وَ جُلُوسُهُ فِي مَسْجِدِ الْبَصْرَةِ وَ عَظُمَ ذَلِكَ عَلَيَّ فَخَرَجْتُ إِلَيْهِ وَ دَخَلْتُ الْبَصْرَةَ فِي يَوْمِ الْجُمُعَةِ فَأَتَيْتُ مَسْجِدَ الْبَصْرَةِ فَإِذَا أَنَا بِحَلْقَةٍ كَبِيرَةٍ وَ إِذَا أَنَا بِعَمْرِو بْنِ عُبَيْدٍ عَلَيْهِ شَمْلَةٌ سَوْدَاءُ مُتَّزِرٌ بِهَا مِنْ صُوفٍ وَ شَمْلَةٌ مُرْتَدٍ بِهَا
Hisham said, ‘It has reached me what Amro Bin Ubeyd and his gatherers had been upon in the Masjid of Al-Basra, and that was grievous upon me. So I went out to him and entered Al-Basra during the day of Friday. I went to the Masjid of Al-Basra, and there I was with a large circle, and there I was with Amro Bin Ubeyd. Upon him was a black clothing of wool he had trousered with, and a cloth he had robed with it.
فَاسْتَفْرَجْتُ النَّاسَ فَأَفْرَجُوا لِي ثُمَّ قَعَدْتُ فِي آخِرِ الْقَوْمِ عَلَى رُكْبَتَيَّ ثُمَّ قُلْتُ أَيُّهَا الْعَالِمُ أَنَا رَجُلٌ غَرِيبٌ تَأْذَنُ لِي فَأَسْأَلَكَ عَنْ مَسْأَلَةٍ
I sought the people to part, so they parted for me. Then I sat down upon my knees at the end of the group. Then I said, ‘O you scholar! I am a stranger man. Will you allow me to ask you questions?’
قَالَ فَقَالَ نَعَمْ قَالَ قُلْتُ لَهُ أَ لَكَ عَيْنٌ قَالَ يَا بُنَيَّ أَيُّ شَيْءٍ هَذَا مِنَ السُّؤَالِ فَقُلْتُ هَكَذَا مَسْأَلَتِي فَقَالَ يَا بُنَيَّ سَلْ وَ إِنْ كَانَتْ مَسْأَلَتُكَ حَمْقَاءَ قُلْتُ أَجِبْنِي فِيهَا
He (Hisham) said, ‘He said, ‘Yes’. He (Hisham) said, ‘I said to him, ‘Is there an eye for you?’ He said, ‘O my son! What is this from the questions?’ I said, ‘Like this is my questioning’. He said, ‘O my son! Ask, and even though your questioning is foolish’. I said, ‘Answer me regarding it’.
قَالَ فَقَالَ لِي سَلْ قُلْتُ أَ لَكَ عَيْنٌ قَالَ نَعَمْ قُلْتُ فَمَا تَرَى بِهَا قَالَ الْأَلْوَانَ وَ الْأَشْخَاصَ
He (Hisham) said, ‘He said to me, ‘Ask!’ I said, ‘Is there an eye for you?’ He said, ‘Yes’’. I said, ‘So what do you see with it?’ He said, ‘The colours and the persons’.
قَالَ قُلْتُ فَلَكَ أَنْفٌ قَالَ نَعَمْ قُلْتُ فَمَا تَصْنَعُ بِهِ قَالَ أَتَشَمَّمُ بِهَا الرَّائِحَةَ
He (Hisham) said, ‘I said, ‘Is there a nose for you?’ He said, ‘Yes’. I said, ‘So what did you do with it?’ He said, ‘I smell the aromas with it’.
قَالَ قُلْتُ أَ لَكَ فَمٌ قَالَ نَعَمْ قَالَ قُلْتُ وَ مَا تَصْنَعُ بِهِ قَالَ أَعْرِفُ بِهِ طَعْمَ الْأَشْيَاءِ
He (Hisham) said, ‘I said, ‘Is there a mouth for you?’ He said, ‘Yes’. He (Hisham said, ‘I said, ‘So what do you do with it?’ He said, ‘I recognise the taste of things with it’.
قَالَ قُلْتُ أَ لَكَ لِسَانٌ قَالَ نَعَمْ قُلْتُ وَ مَا تَصْنَعُ بِهِ قَالَ أَتَكَلَّمُ بِهِ
He (Hisham) said, ‘I said, ‘Is there a tongue for you?’ He said, ‘Yes’. I said, ‘And what do you do with it?’ He said, ‘I speak with it’.
قَالَ قُلْتُ أَ لَكَ أُذُنٌ قَالَ نَعَمْ قُلْتُ وَ مَا تَصْنَعُ بِهَا قَالَ أَسْمَعُ بِهَا الْأَصْوَاتَ
He (Hisham) said, ‘Is there an ear for you?’ He said, ‘Yes’. I said, ‘And what do you do with it?’ He said, ‘I heard the sounds with it’.
قَالَ قُلْتُ أَ لَكَ يَدٌ قَالَ نَعَمْ قُلْتُ وَ مَا تَصْنَعُ بِهَا قَالَ أَبْطِشُ بِهَا
He (Hisham) said, ‘I said, ‘Is there a hand for you?’ He said, ‘Yes’. I said, ‘And what do you do with it?’ He said, ‘I grasp with it’.
قَالَ قُلْتُ أَ لَكَ قَلْبٌ قَالَ نَعَمْ قُلْتُ وَ مَا تَصْنَعُ بِهِ قَالَ أُمَيِّزُ كُلَّ مَا وَرَدَ عَلَى هَذِهِ الْجَوَارِحِ
He (Hisham) said, ‘I said, ‘Is there are heart for you?’ He said, ‘Yes’. I said, ‘And what do you do with it?’ He said, ‘I distinguish all what is referred to upon these limbs’.
قَالَ قُلْتُ أَ فَلَيْسَ فِي هَذِهِ الْجَوَارِحِ غِنًى عَنِ الْقَلْبِ قَالَ لَا قُلْتُ وَ كَيْفَ ذَلِكَ وَ هِيَ صَحِيحَةٌ سَلِيمَةٌ قَالَ يَا بُنَيَّ إِنَّ الْجَوَارِحَ إِذَا شَكَّتْ فِي شَيْءٍ شَمَّتْهُ أَوْ رَأَتْهُ أَوْ ذَاقَتْهُ أَوْ سَمِعَتْهُ أَوْ لَمَسَتْهُ رَدَّتْهُ إِلَى الْقَلْبِ فَيُيْقِنُ الْيَقِينَ وَ يُبْطِلُ الشَّكَّ
He (Hisham) said, ‘I said, ‘Isn’t there any among these limbs who is needless from the heart?’ He said, ‘No’. I said, ‘And how can that be so, and these are healthy, sound?’ He said, ‘O my son! The limbs, when they doubt regarding anything that has been smelt, or seen, or tasted, or heard, or touched, they refer it to the heart, to be certain of the certainty and invalidate the doubt’.
قَالَ فَقُلْتُ إِنَّمَا أَقَامَ اللَّهُ الْقَلْبَ لِشَكِّ الْجَوَارِحِ قَالَ نَعَمْ
He (Hisham) said, ‘I said, ‘But rather, Allah-azwj has Established the heart for the doubts of the limbs’. He said, ‘Yes’.
قَالَ قُلْتُ فَلَا بُدَّ مِنَ الْقَلْبِ وَ إِلَّا لَمْ تَسْتَقِمِ الْجَوَارِحُ قَالَ نَعَمْ
He (Hisham) said, ‘I said, ‘So there is no escape for there being a heart, or else the limbs would not be straight’. He said, ‘Yes’.
قَالَ فَقُلْتُ يَا أَبَا مَرْوَانَ إِنَّ اللَّهَ تَعَالَى ذِكْرُهُ لَمْ يَتْرُكْ جَوَارِحَكَ حَتَّى جَعَلَ لَهَا إِمَاماً يُصَحِّحُ لَهَا الصَّحِيحَ وَ يُيْقِنُ مَا شَكَّ فِيهِ وَ يَتْرُكُ هَذَا الْخَلْقَ كُلَّهُمْ فِي حَيْرَتِهِمْ وَ شَكِّهِمْ وَ اخْتِلَافِهِمْ لَا يُقِيمُ لَهُمْ إِمَاماً يَرُدُّونَ إِلَيْهِ شَكَّهُمْ وَ حَيْرَتَهُمْ وَ يُقِيمُ لَكَ إِمَاماً لِجَوَارِحِكَ تَرُدُّ إِلَيْهِ حَيْرَتَكَ وَ شَكَّكَ
He (Hisham) said, ‘I said, ‘O Abu Marwan! Allah-azwj, Exalted is His-azwj Mention, did not leave your limbs until He-azwj Made an imam to be for these, to verify the correct for it and conviction (from) what there is a doubt in it, and He-azwj would Leave these creatures, all of them to be in their confusion, and their doubts, and their differing(s), not Establishing an Imam-asws to be for them they would be referring their doubts and their confusions to him‑asws, and He-azwj has Established an Imam for your limbs you can refer your confusion and your doubts to it?’
قَالَ فَسَكَتَ وَ لَمْ يَقُلْ شَيْئاً
He (Hisham) said, ‘He was silent and did not say anything’.
قَالَ ثُمَّ الْتَفَتَ إِلَيَّ فَقَالَ أَنْتَ هِشَامٌ فَقُلْتُ لَا فَقَالَ لِي أَ جَالَسْتَهُ فَقُلْتُ لَا قَالَ فَمِنْ أَيْنَ أَنْتَ قُلْتُ مِنْ أَهْلِ الْكُوفَةِ قَالَ فَأَنْتَ إِذاً هُوَ
He (Hisham) said, ‘Then he turned towards me. He said, ‘Are you Hisham?’ I said, ‘No’. He said to me, ‘Are you sitting to him?’ I said, ‘No’. He said, ‘So, where are you from?’ I said, ‘From the people of Al-Kufa’. He said, ‘So then you are him!’
قَالَ ثُمَّ ضَمَّنِي إِلَيْهِ وَ أَقْعَدَنِي فِي مَجْلِسِهِ وَ مَا نَطَقَ حَتَّى قُمْتُ
He (Hisham) said, ‘Then he hugged me to him, and seated me in his seat, and he did not speak until I had stood up’.
فَضَحِكَ أَبُو عَبْدِ اللَّهِ الصَّادِقُ ع ثُمَّ قَالَ يَا هِشَامُ مَنْ عَلَّمَكَ هَذَا
Abu Abdullah Al-Sadiq-asws laughed, then said: ‘O Hisham! Who taught you this?’
قَالَ قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ جَرَى عَلَى لِسَانِي
He (Hisham) said, ‘I said, ‘O son-asws of Rasool-Allah-saww! It flowed upon my tongue’.
قَالَ يَا هِشَامُ هَذَا وَ اللَّهِ مَكْتُوبٌ فِي صُحُفِ إِبْراهِيمَ وَ مُوسى.
He-asws said: ‘O Hisham! By Allah-azwj this is written in the Parchments of Ibrahim-as and Musa‑as’’.[14]
2- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ مُوسَى الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ مَاجِيلَوَيْهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَمِعْتُهُ يَقُولُ لِرَجُلٍ اعْلَمْ يَا فُلَانُ إِنَّ مَنْزِلَةَ الْقَلْبِ مِنَ الْجَسَدِ بِمَنْزِلَةِ الْإِمَامِ مِنَ النَّاسِ الْوَاجِبِ الطَّاعَةِ عَلَيْهِمْ
(The book) ‘Al Illal’ – From Muhammad Bin Musa Al Barqy, from Ali Bin Muhammad Bin Majaylawiya, from Ahmad Bin Abu Abdullah, from his father, from Muhammad Bin Sinan, from one of his companions,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying to a man: ‘Know, O so and so, that the status of the heart from the body is like the status of the Imam-asws from the people, the one of obligatory obedience upon them.
أَ لَا تَرَى أَنَّ جَمِيعَ جَوَارِحِ الْجَسَدِ شُرَطٌ لِلْقَلْبِ وَ تَرَاجِمَةٌ لَهُ مُؤَدِّيَةٌ عَنْهُ الْأُذُنَانِ وَ الْعَيْنَانِ وَ الْأَنْفُ وَ الْيَدَانِ وَ الرِّجْلَانِ وَ الْفَرْجُ
Can’t you see that entirety of the limbs of the body are a police force for the heart and translators for it, performing on its behalf – the ears, and the eyes, and the nose, and the hands, and the legs, and the private parts?
فَإِنَّ الْقَلْبَ إِذَا هَمَّ بِالنَّظَرِ فَتَحَ الرَّجُلُ عَيْنَيْهِ وَ إِذَا هَمَّ بِالاسْتِمَاعِ حَرَّكَ أُذُنَيْهِ وَ فَتَحَ مَسَامِعَهُ فَسَمِعَ وَ إِذَا هَمَّ الْقَلْبُ بِالشَّمِّ اسْتَنْشَقَ بِأَنْفِهِ فَأَدَّى تِلْكَ الرَّائِحَةَ إِلَى الْقَلْبِ وَ إِذَا هَمَّ بِالنُّطْقِ تَكَلَّمَ بِاللِّسَانِ وَ إِذَا هَمَّ بِالْحَرَكَةِ سَعَتِ الرِّجْلَانِ وَ إِذَا هَمَّ بِالشَّهْوَةِ تَحَرَّكَ الذَّكَرُ
So the heart, when it think of looking, the man would open his eyes, and when it determines to listen, his ears would move and open its hearing, so he would hear, and when the heart determines to smell, his nose would be activated, so that aroma would be delivered to the heart, and when it determines to speak, he would talk with the tongues, and when it determines to move, the legs would walk, and when it determines to lustful desire, the manhood would stir.
فَهَذِهِ كُلُّهَا مُؤَدِّيَةٌ عَنِ الْقَلْبِ بِالتَّحْرِيكِ وَ كَذَا يَنْبَغِي لِلْإِمَامِ أَنْ يُطَاعَ لِلْأَمْرِ مِنْهُ.
So all of this is performed on behalf of the heart with the movement, and like is befitting for the Imam-asws he-asws be obeyed for the orders from him-asws’’.[15]
3- التَّوْحِيدُ، وَ الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْأَصْبَهَانِيِّ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنِ الزُّهْرِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع فِي حَدِيثٍ طَوِيلٍ يَقُولُ فِيهِ أَلَا إِنَّ لِلْعَبْدِ أَرْبَعَ أَعْيُنٍ عَيْنَانِ يُبْصِرُ بِهِمَا أَمْرَ دِينِهِ وَ دُنْيَاهُ وَ عَيْنَانِ يُبْصِرُ بِهِمَا أَمْرَ آخِرَتِهِ
(The books) ‘Al Tawheed’ and Al Khisaal’ – From his father, from Sa’ad Bin Abdullah, from Al Qasim Bin Muhammad Al Asbahany, from Suleyman Bin Dawood Al Minqary, from Sufyan Bin Uyayna, from Al Zuhry,
‘From Ali-asws Bin Al-Husayn-asws in a lengthy Hadeeth saying in it: ‘Indeed! There are four eyes for the servant – two eyes he sights with the affairs of his religion and his world, and two eyes he sights with the affairs of his Hereafter.
فَإِذَا أَرَادَ اللَّهُ بِعَبْدٍ خَيْراً فَتَحَ لَهُ الْعَيْنَيْنِ اللَّتَيْنِ فِي قَلْبِهِ فَأَبْصَرَ بِهِمَا الْغَيْبَ وَ أَمْرَ آخِرَتِهِ وَ إِذَا أَرَادَ بِهِ غَيْرَ ذَلِكَ تَرَكَ الْقَلْبَ بِمَا فِيهِ.
Whenever Allah-azwj Wants good with a servant, He-azwj would Open for him the two eyes, those which are in his heart, so he will sight the hidden matters with these and the affairs of his Hereafter, and when He-azwj Wants other than that, He-azwj would Leave the heart with whatever is in it’’.[16]
4 الْمَنَاقِبُ لِابْنِ شَهْرَآشُوبَ، مِمَّا أَجَابَ الرِّضَا ع بِحَضْرَةِ الْمَأْمُونِ لِضُبَاعِ بْنِ نَصْرٍ الْهِنْدِيِّ وَ عِمْرَانَ الصَّابِي عَنْ مَسَائِلِهِمَا قَالَ عِمْرَانُ الْعَيْنُ نُورٌ مُرَكَّبَةٌ أَمِ الرُّوحُ تُبْصِرُ الْأَشْيَاءَ مِنْ مَنْظَرِهَا
(The book) ‘Al Manaqib of Ibn Shehr Ashub’ –
‘From what Al-Reza-asws answered in the presence of Al-Mamoun to Zuba’a Bin Nasr Al-Hindy, and Imran Al-Saby of their questions – Imran said, ‘The eye is an installed light or is it the soul seeing the thing from it’s looking?’
قَالَ ع الْعَيْنُ شَحْمَةٌ وَ هُوَ الْبَيَاضُ وَ السَّوَادُ وَ النَّظَرُ لِلرُّوحِ دَلِيلُهُ أَنَّكَ تَنْظُرُ فِيهِ فَتَرَى صُورَتَكَ فِي وَسَطِهِ وَ الْإِنْسَانُ لَا يَرَى صُورَتَهُ إِلَّا فِي مَاءٍ أَوْ مِرْآةٍ وَ مَا أَشْبَهَ ذَلِكَ
He-asws said: ‘The eye is (a piece of) fat, and it is the white and the black, and the looking for the soul is it’s evidencing that you are looking into it, so it sees your face in it’s midst, while the human being cannot see his face except in water or a mirror of what resembles that’.
قَالَ ضِبَاعٌ فَإِذَا عَمِيَتِ الْعَيْنُ كَيْفَ صَارَتِ الرُّوحُ قَائِمَةً وَ النَّظَرُ ذَاهِبٌ
Zuba’a said, ‘When the eye is blinded, how would the soul be standing and the looking (sight) is gone?’
قَالَ كَالشَّمْسِ طَالِعَةً يَغْشَاهَا الظَّلَامُ
He-asws said: ‘Like the emerging sun shrouded in the darkness’.
قَالا أَيْنَ تَذْهَبُ الرُّوحُ قَالَ أَيْنَ يَذْهَبُ الضَّوْءُ الطَّالِعُ مِنَ الْكُوَّةِ فِي الْبَيْتِ إِذَا سُدَّتِ الْكُوَّةُ قَالَ أَوْضِحْ لِي ذَلِكَ
They (he) said, ‘Where does the soul go?’ He-asws said: ‘Where does the illumination of the sun go from the window in the house when the window is shut?’ He said, ‘Clarify that for me’.
قَالَ الرُّوحُ مَسْكَنُهَا فِي الدِّمَاغِ وَ شُعَاعُهَا مُنْبَثٌّ فِي الْجَسَدِ بِمَنْزِلَةِ الشَّمْسِ دَارَتُهَا فِي السَّمَاءِ وَ شُعَاعُهَا مُنْبَسِطٌ عَلَى الْأَرْضِ فَإِذَا غَابَتِ الدَّارَةُ فَلَا شَمْسَ وَ إِذَا قُطِعَتِ الرَّأْسُ فَلَا رُوحَ.
He-asws said: ‘The soul, it’s dwelling is in the brain and it’s rays are resident in the body, being at the status of the sun. It’s rotation is in the sky and it’s rays are extended upon the earth. When the rotation sets, so there is no sun, and when the head is cut off, so there is no soul’’.[17]
5- التَّوْحِيدُ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ أَبِي إِسْحَاقَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا أَنَّ عَبْدَ اللَّهِ الدَّيَصَانِيَّ أَتَى هِشَامَ بْنَ الْحَكَمِ فَقَالَ لَهُ أَ لَكَ رَبٌّ فَقَالَ بَلَى قَالَ قَادِرٌ قَالَ بَلَى قَادِرٌ قَاهِرٌ قَالَ يَقْدِرُ أَنْ يُدْخِلَ الدُّنْيَا كُلَّهَا فِي الْبَيْضَةِ لَا تَكْبُرُ الْبَيْضَةُ وَ لَا تَصْغُرُ الدُّنْيَا فَقَالَ هِشَامٌ النَّظِرَةَ فَقَالَ لَهُ قَدْ أَنْظَرْتُكَ حَوْلًا ثُمَّ خَرَجَ عَنْهُ
(The book) ‘Al Tawheed’ – From Muhammad Bin Musa Bin Al Mutawakkil, from Ali Bin Ibrahim, from Muhammad Bin Abu Is’haq, from a number of our companions,
‘Abdullah Al-Daysani came to Hisham Bin Al-Hakam. He said, to him, ‘Is there a Lord-azwj for you?’ He said, ‘Yes’. He said, ‘Able?’ He said, ‘Yes, Able, Subduer’. He said, ‘Is He-azwj Able upon inserting the world, all of it into an egg, neither making the egg any bigger nor reducing the world (in size)?’ Hisham said, ‘The respite’. He said, ‘I respite you for a year’. Then he went out from him.
فَرَكِبَ هِشَامٌ إِلَى أَبِي عَبْدِ اللَّهِ ع فَاسْتَأْذَنَ عَلَيْهِ فَأَذِنَ لَهُ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ أَتَانِي عَبْدُ اللَّهِ الدَّيَصَانِيُّ بِمَسْأَلَةٍ لَيْسَ الْمُعَوَّلُ فِيهَا إِلَّا عَلَى اللَّهِ وَ عَلَيْكَ
Hisham rode to Abu Abdullah-asws. He sought permission to see him-asws. He-asws permitted for him. He said, ‘O son-asws of Rasool-Allah-saww! Abdullah Al-Daysani came to me with a question, the solution regarding it isn’t except upon Allah-azwj and upon you-asws!’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع عَمَّا ذَا سَأَلَكَ فَقَالَ قَالَ لِي كَيْتَ وَ كَيْتَ
Abu Abdullah-asws said: ‘About what had he asked you?’ He (Hisham) said, ‘He said to me such and such’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع يَا هِشَامُ كَمْ حَوَاسُّكَ قَالَ خَمْسٌ فَقَالَ أَيُّهَا أَصْغَرُ فَقَالَ النَّاظِرُ قَالَ وَ كَمْ قَدْرُ النَّاظِرِ قَالَ مِثْلُ الْعَدَسَةِ أَوْ أَقَلُّ مِنْهَا
Abu Abdullah-asws said: ‘O Hisham! How many are your senses?’ He said, ‘Five’. He-asws said: ‘Which one of these is the smallest?’ He said, ‘The looking one’. He-asws said: ‘And how much is the ability of the looking one?’ He said, ‘Like the lens or less than it’.
فَقَالَ يَا هِشَامُ فَانْظُرْ أَمَامَكَ وَ فَوْقَكَ وَ أَخْبِرْنِي بِمَا تَرَى فَقَالَ أَرَى سَمَاءً وَ أَرْضاً وَ دُوراً وَ قُصُوراً وَ تُرَاباً وَ جِبَالًا وَ أَنْهَاراً
He-asws said: ‘O Hisham! Look in front of you and above you and inform me-asws with what you see’. He said, ‘I seek the sky, and land, and houses, and castles, and soil, and mountains, and rivers’.
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع إِنَّ الَّذِي قَدَرَ أَنْ يُدْخِلَ الَّذِي تَرَاهُ الْعَدَسَةَ أَوْ أَقَلَّ مِنْهَا قَادِرٌ أَنْ يُدْخِلَ الدُّنْيَا كُلَّهَا الْبَيْضَةَ وَ لَا تَصْغُرُ الدُّنْيَا وَ لَا تَكْبُرُ الْبَيْضَةُ
Abu Abdullah-asws said to him: ‘The One-azwj Who is Able upon inserting that which can see into the lens or less than it, is Able upon inserting the world, all of it, into an egg, and not Make the world any smaller nor Make the egg any bigger’.
فَانْكَبَّ هِشَامٌ عَلَيْهِ وَ قَبَّلَ يَدَيْهِ وَ رَأْسَهُ وَ رِجْلَيْهِ وَ قَالَ حَسْبِي يَا ابْنَ رَسُولِ اللَّهِ
Hisham leapt upon him-asws and kissed his-asws hand, and his-asws head and his-asws legs, and said, ‘It suffices me, O son-asws of Rasool-Allah-saww!’
فَانْصَرَفَ إِلَى مَنْزِلِهِ وَ غَدَا عَلَيْهِ الدَّيَصَانِيُّ فَقَالَ لَهُ يَا هِشَامُ إِنِّي جِئْتُكَ مُسَلِّماً وَ لَمْ أَجِئْكَ مُتَقَاضِياً لِلْجَوَابِ فَقَالَ لَهُ هِشَامٌ إِنْ كُنْتَ جِئْتَ مُتَقَاضِياً فَهَاكَ الْجَوَابَ الْخَبَرَ.
He left to go to his house and Al-Deysani came to him. He said to him, ‘O Hisham! I have come to you as a Muslim, and I have not come to you demanding the answer!’ Hisham said to him, ‘If you have come demanding, so here is the answer!’ – the Hadeeth’’.[18]
6- الْإِخْتِصَاصُ، قَالَ الْعَالِمُ ع خَلَقَ اللَّهُ عَالَمَيْنِ مُتَّصِلَيْنِ فَعَالَمٌ عِلْوِيٌّ وَ عَالَمٌ سِفْلِيٌّ وَ رَكَّبَ الْعَالَمَيْنِ جَمِيعاً فِي ابْنِ آدَمَ وَ خَلَقَهُ كريا [كُرَوِيّاً] مُدَوَّراً
(The book) ‘Al Ikhtisaas’ –
‘The scholar (Imam-asws) said: ‘Allah-azwj Created two worlds, connected – an upper world and a lower world, and He-azwj Installed both the two worlds into the son of Adam-as, and Created him spherical, rotational (like the universe).
فَخَلَقَ اللَّهُ رَأْسَ ابْنِ آدَمَ كَقُبَّةِ الْفَلَكِ وَ شَعْرَهُ كَعَدَدِ النُّجُومِ وَ عَيْنَيْهِ كَالشَّمْسِ وَ الْقَمَرِ وَ مَنْخِرَيْهِ كَالشِّمَالِ وَ الْجَنُوبِ وَ أُذُنَيْهِ كَالْمَشْرِقِ وَ الْمَغْرِبِ وَ جَعَلَ لَمْحَهُ كَالْبَرْقِ وَ كَلَامَهُ كَالرَّعْدِ وَ مَشْيَهُ كَسَيْرِ الْكَوَاكِبِ وَ قُعُودَهُ كَشَرَفِهَا وَ غَفْوَهُ كَهُبُوطِهَا وَ مَوْتَهُ كَاحْتِرَاقِهَا
Allah-azwj Created the head of the son of Adam-as like the dome of a planet, and his hair like the number of stars, and his eyes like the sun and the moon, and his nostrils like the north and the south, and his ears like the east and the west, and Made his glance like the lightning, and his speech like the thunder, and his walking like travelling of the celestial bodies, and his sitting like their overlooking, and his sleep like their descent, and his death like their burning.
وَ خَلَقَ فِي ظَهْرِهِ أَرْبَعاً وَ عِشْرِينَ فِقْرَةً كَعَدَدِ سَاعَاتِ اللَّيْلِ وَ النَّهَارِ وَ خَلَقَ لَهُ ثَلَاثِينَ مِعًى كَعَدَدِ الْهِلَالِ ثَلَاثِينَ يَوْماً وَ خَلَقَ لَهُ اثْنَيْ عَشَرَ وِصْلًا كَعَدَدِ السَّنَةِ اثْنَيْ عَشَرَ شَهْراً وَ خَلَقَ لَهُ ثَلَاثَمِائَةٍ وَ سِتِّينَ عِرْقاً كَعَدَدِ السَّنَةِ ثَلَاثِمِائَةٍ وَ سِتِّينَ يَوْماً
And He-azwj Created twenty-four bones in his back like the number of hours of the night and the day and Created thirty organs like the number of the crescents of thirty days, and Created twelve joints like the number of the year of twelve months, and Created three hundred and sixty veins like the year of three hundred and sixty days.
وَ خَلَقَ لَهُ سَبْعَمِائَةِ عَصَبَةٍ وَ اثْنَيْ عَشَرَ عُضْواً وَ هُوَ مِقْدَارُ مَا يُقِيمُ الْجَنِينَ فِي بَطْنِ أُمِّهِ وَ عَجَّنَهُ مِنْ مِيَاهٍ أَرْبَعَةٍ فَخَلَقَ الْمَالِحَ فِي عَيْنَيْهِ فَهُمَا لَا يَذُوبَانِ فِي الْحَرِّ وَ لَا يَجْمُدَانِ فِي الْبَرْدِ وَ خَلَقَ الْمُرَّ فِي أُذُنَيْهِ لِكَيْ لَا تَقْرَبَهُمَا الْهَوَامُّ وَ خَلَقَ الْمَنِيَّ فِي ظَهْرِهِ لِكَيْلَا يَعْتَرِيَهُ الْفَسَادُ وَ خَلَقَ الْعَذْبَ فِي لِسَانِهِ لِيَجِدَ طَعْمَ الطَّعَامِ وَ الشَّرَابِ
And He-azwj Created seven hundred nerves and twelve limbs, and it is a measurement of what the foetus stays in the belly of its mother, and He-azwj Kneaded him from four of his waters, so He-azwj Created the salty in his eyes, so they would not be melting in the heat nor freezing in the cold, and Created the bitter in his ears so the vermin would not go near them, and Created the semen in his back so it would be spoilt, and Created the fresh in his tongue for him to feel the food and the drink.
وَ خَلَقَهُ بِنَفْسٍ وَ جَسَدٍ وَ رُوحٍ فَرُوحُهُ الَّتِي لَا تُفَارِقُهُ إِلَّا بِفِرَاقِ الدُّنْيَا وَ نَفْسُهُ الَّتِي تُرِيهِ الْأَحْلَامَ وَ الْمَنَامَاتِ وَ جِسْمُهُ هُوَ الَّذِي يَبْلَى وَ يَرْجِعُ إِلَى التُّرَابِ.
And He-azwj Created him with a self and a body and a soul. His soul is which does not separate except with separation of the world (death), and his self is which he sees the dreams and the nightmares, and his body is which decays and returns to the soil’’.[19]
7- تُحَفُ الْعُقُولِ، سَأَلَ يَحْيَى بْنُ أَكْثَمَ عَنْ قَوْلِ عَلِيٍّ ع إِنَّ الْخُنْثَى يُوَرَّثُ مِنَ الْمَبَالِ وَ قَالَ فَمَنْ يَنْظُرُ إِذَا بَالَ إِلَيْهِ مَعَ أَنَّهُ عَسَى أَنْ تَكُونَ امْرَأَةً وَ قَدْ نَظَرَ إِلَيْهَا الرِّجَالُ أَوْ عَسَى أَنْ يَكُونَ رَجُلًا وَ قَدْ نَظَرَتْ إِلَيْهِ النِّسَاءُ وَ هَذَا مَا لَا يَحِلُّ
(The book) ‘Tuhaf Al Uqool’ –
‘Yahya Bin Al-Aksam was asked about the words of Ali-azwj: ‘The hermaphrodite would inherited from (based upon) the urination’, and said, ‘So who will look at him when he urinates, along with (the fact that) perhaps it could be a woman and the man has looked at him, or perhaps it could be a man, and the women have looked at him? And this is what is not Permissible’.
فَأَجَابَ أَبُو الْحَسَنِ الثَّالِثُ ع إِنَّ قَوْلَ عَلِيٍّ ع حَقٌّ وَ يَنْظُرُ قَوْمٌ عُدُولٌ يَأْخُذُ كُلُّ وَاحِدٍ مِنْهُمْ مِرْآةً وَ تَقُومُ الْخُنْثَى خَلْفَهُمْ عُرْيَانَةً فَيَنْظُرُونَ فِي الْمَرَايَا فَيَرَوْنَ الشَّبَحَ فَيَحْكُمُونَ عَلَيْهِ.
Abu Al-Hassan-asws the third answered, ‘The words of Ali-asws are true, and a group of just ones would look. Each one of them would take a mirror, and the hermaphrodite would be standing behind them naked, and they would be looking into the mirrors, and they would be seeing the resemblance, and they would be decided upon him’’.[20]
8- تَوْحِيدُ الْمُفَضَّلِ، قَالَ الصَّادِقُ ع فَكِّرْ يَا مُفَضَّلُ فِي الْأَفْعَالِ الَّتِي جُعِلَتْ فِي الْإِنْسَانِ مِنَ الطَّعْمِ وَ النَّوْمِ وَ الْجِمَاعِ وَ مَا دُبِّرَ فِيهَا فَإِنَّهُ جُعِلَ لِكُلِّ وَاحِدٍ مِنْهَا فِي الطِّبَاعِ نَفْسِهِ مُحَرِّكٌ يَقْتَضِيهِ وَ يَسْتَحِثُّ بِهِ
(The book) ‘Tawheed’ of Al Mufazzal –
‘Al-Sadiq-asws said: ‘Think, O Mufazzal, regarding the deeds, which had been made to be in the human beings, from the meals, and the sleep, and the copulation, and whatever is conducted in these, for it has been made for each one from these, in the nature of his self, a movement he fulfils, and is induced by it.
فَالْجُوعُ يَقْتَضِي الطَّعْمَ الَّذِي بِهِ حَيَاةُ الْبَدَنِ وَ قِوَامُهُ وَ الْكَرَى يَقْتَضِي النَّوْمَ الَّذِي فِيهِ رَاحَةُ الْبَدَنِ وَ إِجْمَامُ قُوَاهُ وَ الشَّبَقُ يَقْتَضِي الْجِمَاعَ الَّذِي فِيهِ دَوَامُ النَّسْلِ وَ بَقَاؤُهُ
The hunger is fulfilled by the food by which is the life of the body and its strength; and the slumber is fulfilled by the sleep wherein is rest of the body and the recuperation of its forces; and the eroticism is fulfilled by the copulation in which is the perpetuity of the lineage and its remaining.
وَ لَوْ كَانَ الْإِنْسَانُ إِنَّمَا يَصِيرُ إِلَى أَكْلِ الطَّعَامِ لِمَعْرِفَتِهِ بِحَاجَةِ بَدَنِهِ إِلَيْهِ وَ لَمْ يَجِدْ مِنْ طِبَاعِهِ شَيْئاً يَضْطَرُّهُ إِلَى ذَلِكَ كَانَ خَلِيقاً أَنْ يَتَوَانَى عَنْهُ أَحْيَاناً بِالتَّثَقُّلِ وَ الْكَسَلِ حَتَّى يَنْحَلَّ بَدَنُهُ فَيَهْلِكَ كَمَا يَحْتَاجُ الْوَاحِدُ إِلَى الدَّوَاءِ لِشَيْءٍ مِمَّا يَصْلُحُ بِهِ بَدَنُهُ فَيُدَافِعُ بِهِ حَتَّى يُؤَدِّيَهُ ذَلِكَ إِلَى الْمَرَضِ وَ الْمَوْتِ
And if the human being had rather come to eating the food for recognising the needs of his body to it and did not find anything from his nature compelling him to that, he would be a creature discouraged from it due to the heaviness and the laziness until his body slims and he is destroyed, just as the one is needy to the medicine of something from what his body would be correct, but he puts it off until that leads him to the sickness and death.
وَ كَذَلِكَ لَوْ كَانَ إِنَّمَا يَصِيرُ إِلَى النَّوْمِ بِالتَّفَكُّرِ فِي حَاجَتِهِ إِلَى رَاحَةِ الْبَدَنِ وَ إِجْمَامِ قُوَاهُ كَانَ عَسَى أَنْ يَتَثَاقَلَ عَنْ ذَلِكَ فَيَدْفَعَهُ حَتَّى يُنْهَكَ بَدَنُهُ وَ لَوْ كَانَ إِنَّمَا يَتَحَرَّكُ لِلْجِمَاعِ بِالرَّغْبَةِ فِي الْوَلَدِ كَانَ غَيْرَ بَعِيدٍ أَنْ يَفْتُرَ عَنْهُ حَتَّى يَقِلَّ النَّسْلُ أَوْ يَنْقَطِعَ فَإِنَّ مِنَ النَّاسِ مَنْ لَا يَرْغَبُ فِي الْوَلَدِ وَ لَا يَحْفِلُ بِهِ
And similar to that, if he was to come to the sleep with the thinking regarding his need to rest the body and recuperate his strength, it is possible that he would be heavy from that, so it would smite him until his body is exhausted; and if he were to move to the copulation with the desire of having children, it would not be far that he would cool down from it until the lineage would be little or be cut off, for, from the people there is one who does not desire the children nor is he overwhelmed with it.
فَانْظُرْ كَيْفَ جُعِلَ لِكُلِّ وَاحِدٍ مِنْ هَذِهِ الْأَفْعَالِ الَّتِي بِهَا قِوَامُ الْإِنْسَانِ وَ صَلَاحُهُ مُحَرِّكٌ مِنْ نَفْسِ الطَّبْعِ يُحَرِّكُهُ كَذَلِكَ وَ يَحْدُوهُ عَلَيْهِ وَ اعْلَمْ أَنَّ فِي الْإِنْسَانِ قُوًى أَرْبَعاً قُوَّةً جَاذِبَةً تَقْبَلُ الْغِذَاءَ وَ تُورِدُهُ عَلَى الْمَعِدَةِ وَ قُوَّةً مُمْسِكَةً تَحْبِسُ الطَّعَامَ حَتَّى تَفْعَلَ فِيهِ الطَّبِيعَةُ فِعْلَهَا وَ قُوَّةً هَاضِمَةً وَ هِيَ الَّتِي تَطْبُخُهُ وَ تَسْتَخْرِجُ صَفْوَهُ وَ تَبُثُّهُ فِي الْبَدَنِ وَ قُوَّةً دَافِعَةً تَدْفَعُهُ وَ تَحْدُرُ الثُّفْلَ الْفَاضِلَ بَعْدَ أَخْذِ الْهَاضِمَةِ حَاجَتَهَا
Look at how it has been made to be for each one from these deeds, that, by which is the strength of the human being, and his correctness, moving from himself the nature, moving him to that, and ushering him to it. And know that in the human being there are four forces – a force of attraction accepting the food and supplying it to the stomach; and a holding force withholding the food until nature does its work; and a force of digestion, and it is which absorbs and brings out its clean and sends it in the body; and a driving force, driving the heavy excess, after the digestion has taken its need.
فَفَكِّرْ فِي تَقْدِيرِ هَذِهِ الْقُوَى الْأَرْبَعِ الَّتِي فِي الْبَدَنِ وَ أَفْعَالِهَا وَ تَقْدِيرِهَا لِلْحَاجَةِ إِلَيْهَا وَ الْإِرْبِ فِيهَا وَ مَا فِي ذَلِكَ مِنَ التَّدْبِيرِ وَ الْحِكْمَةِ وَ لَوْ لَا الْجَاذِبَةُ كَيْفَ يَتَحَرَّكُ الْإِنْسَانُ لِطَلَبِ الْغِذَاءِ الَّتِي بِهَا قِوَامُ الْبَدَنِ وَ لَوْ لَا الْمَاسِكَةُ كَيْفَ كَانَ يَلْبَثُ الطَّعَامُ فِي الْجَوْفِ حَتَّى تَهْضِمَهُ الْمَعِدَةُ وَ لَوْ لَا الْهَاضِمَةُ كَيْفَ كَانَ يَنْطَبِخُ مِنْهُ حَتَّى يَخْلُصَ مِنْهُ الصَّفْوُ الَّذِي يَغْذُو الْبَدَنَ وَ يَسُدُّ خُلَلَهُ وَ لَوْ لَا الدَّافِعَةُ كَيْفَ كَانَ الثُّفْلُ الَّذِي تُخَلِّفُهُ الْهَاضِمَةُ يَنْدَفِعُ وَ يَخْرُجُ أَوَّلًا فَأَوَّلًا
Think regarding the evaluation of these four forces which are in the body, and their words, and their measurement for the need to these, and the purpose in these, and what is in that from the arrangement and the Wisdom; and had it not been for the attraction, how would the human being be move to seek the food by which his body can stand? And had it not been for the holding, how would the food remain in the inside until the stomach digests it? And had it not been for the digestion, how would it be absorbed until it is purified from it, the clean which sustains the body and fills the void? And had it not been for the driving, how would the weight which the digestion has left behind, be driven and exited or not done?
أَ فَلَا تَرَى كَيْفَ وَكَّلَ اللَّهُ سُبْحَانَهُ بِلَطِيفِ صُنْعِهِ وَ حُسْنِ تَقْدِيرِهِ هَذِهِ الْقُوَى بِالْبَدَنِ وَ الْقِيَامِ بِمَا فِيهِ صَلَاحُهُ وَ سَأُمَثِّلُ فِي ذَلِكَ مِثَالًا إِنَّ الْبَدَنَ بِمَنْزِلَةِ دَارِ الْمَلِكِ وَ لَهُ فِيهَا حَشَمٌ وَ صِبْيَةٌ وَ قُوَّامٌ مُوَكَّلُونَ بِالدَّارِ
Do you not see how Allah-azwj, Glorious is He-azwj, has Allocated with the subtleness of His-azwj Making, and excellence of His-azwj measurement, these forces with the body, and the standing with what is therein from his correction? And I-asws shall give you an example regarding that: The body is at the status of the house of the king, and for it therein are servants, and maids, and infrastructure allocated with the house.
فَوَاحِدٌ لِإِفْضَاءِ حَوَائِجِ الْحَشَمِ وَ إِيرَادِهَا عَلَيْهِمْ وَ آخَرُ لِقَبْضِ مَا يَرِدُ وَ خَزْنِهِ إِلَى أَنْ يُعَالَجَ وَ يُهَيَّأَ وَ آخَرُ لِعِلَاجِ ذَلِكَ وَ تَهْيِئَتِهِ وَ تَفْرِيقِهِ وَ آخَرُ لِتَنْظِيفِ مَا فِي الدَّارِ مِنَ الْأَقْذَارِ وَ إِخْرَاجِهِ مِنْهَا فَالْمَلِكُ هُوَ الْخَلَّاقُ الْحَكِيمُ مَلِكُ الْعَالَمِينَ وَ الدَّارُ هِيَ الْبَدَنُ وَ الْحَشَمُ هِيَ الْأَعْضَاءُ وَ الْقُوَّامُ هِيَ هَذِهِ الْقُوَى الْأَرْبَعُ
So, one is for fulfilling the needs of the servants and its delivery to them; and the other is to withhold whatever comes and collect it until it is processed and prepared; and another is to treat that and prepare it and disperse it; and another is to clean whatever rubbish is there in the house and take it out from it. So, the king in (all) this, he is the Creator, the Wise, King of the worlds, and the house is the body, and the servants, these are the body parts, and the infrastructure, these are the four forces.
وَ لَعَلَّكَ تَرَى ذِكْرَنَا هَذِهِ الْقُوَى الْأَرْبَعَ وَ أَفْعَالَهَا بَعْدَ الَّذِي وَصَفْتُ فَضْلًا وَ تَزْدَاداً وَ لَيْسَ مَا ذَكَرْتُهُ مِنْ هَذِهِ الْقُوَى عَلَى الْجِهَةِ الَّتِي ذُكِرَتْ فِي كُتُبِ الْأَطِبَّاءِ وَ لَا قَوْلُنَا فِيهِ كَقَوْلِهِمْ لِأَنَّهُمْ ذَكَرُوهَا عَلَى مَا يُحْتَاجُ إِلَيْهِ فِي صِنَاعَةِ الطِّبِّ وَ تَصْحِيحِ الْأَبْدَانِ وَ ذَكَرْنَاهَا عَلَى مَا يُحْتَاجُ فِي صَلَاحِ الدِّينِ وَ شِفَاءِ النُّفُوسِ مِنَ الْغَيِّ كَالَّذِي أَوْضَحْتُهُ بِالْوَصْفِ الثَّانِي وَ الْمَثَلِ الْمَضْرُوبِ مِنَ التَّدْبِيرِ وَ الْحِكْمَةِ فِيهَا
And perhaps you view that we-asws mentioned these four forces and their works which I-asws described as an extra and additional, and I-asws didn’t mention it from these forces upon the aspect which is mentioned in the books of the physicians, nor is our-asws word like their word, because they mention it upon what they are needy to in the workings of the medicine and health of the bodies, and we-asws mention these upon what he is needy to regarding the health of the body, and healing of the souls from the error, like that which I-asws clarified with the description of the Healer, and the examples struck from the arrangement and the Wisdom in it.
تَأَمَّلْ يَا مُفَضَّلُ هَذِهِ الْقُوَى الَّتِي فِي النَّفْسِ وَ مَوْقِعَهَا مِنَ الْإِنْسَانِ أَعْنِي الْفِكْرَ وَ الْوَهْمَ وَ الْعَقْلَ وَ الْحِفْظَ وَ غَيْرَ ذَلِكَ أَ فَرَأَيْتَ لَوْ نُقِصَ الْإِنْسَانُ مِنْ هَذِهِ الْخِلَالِ الْحِفْظَ وَحْدَهُ كَيْفَ كَانَتْ تَكُونُ حَالُهُ
Contemplate, O Mufazzal, on these powers which are in the self, and their locations from the human being, I-asws mean the thinking, and the imagination, and the intellect, and the memory and other than that. Do you see if the human being was deficient from these, the process of memorising alone, how would his state happen to be?
وَ كَمْ مِنْ خَلَلٍ كَانَ يَدْخُلُ عَلَيْهِ فِي أُمُورِهِ وَ مَعَاشِهِ وَ تَجَارُبِهِ إِذَا لَمْ يَحْفَظْ مَا لَهُ وَ عَلَيْهِ وَ مَا أَخَذَهُ وَ مَا أَعْطَى وَ مَا رَأَى وَ مَا سَمِعَ وَ مَا قَالَ وَ مَا قِيلَ لَهُ وَ لَمْ يَذْكُرْ مَنْ أَحْسَنَ إِلَيْهِ مِمَّنْ أَسَاءَهُ وَ مَا نَفَعَهُ مِمَّا ضَرَّهُ
And how many drawbacks would enter upon him in his affairs and his life and his experiences, when he cannot memorise what is for him and against him, and what he takes and what he gives, and what he sees and what he hears, and what he says and what is said to him, and he does not remember the one who is good to him from the one who is evil with him, and what benefits him from what harms him.
ثُمَّ كَانَ لَا يَهْتَدِي لِطَرِيقٍ لَوْ سَلَكَهُ مَا لَا يُحْصَى وَ لَا يَحْفَظُ عِلْماً وَ لَوْ دَرَسَهُ عُمُرَهُ وَ لَا يَعْتَقِدُ دِيناً وَ لَا يَنْتَفِعُ بِتَجْرِبَةٍ وَ لَا يَسْتَطِيعُ أَنْ يَعْتَبِرَ شَيْئاً عَلَى مَا مَضَى بَلْ كَانَ حَقِيقاً أَنْ يَنْسَلِخَ مِنَ الْإِنْسَانِيَّةِ أَصْلًا فَانْظُرْ إِلَى النِّعْمَةِ عَلَى الْإِنْسَانِ فِي هَذِهِ الْخِلَالِ أَوْ كَيْفَ مَوْقِعُ الْوَاحِدَةِ مِنْهَا دُونَ الْجَمِيعِ
Then he would not be guided to a path if he had travelled it what he cannot count, nor memorise a knowledge and even if he has studied it his whole life, nor beliefs of a religion, nor benefit from his experiences, nor be able to learn something upon what has passed. But, in reality, he would be cut off from the humanity originally. Therefore, look at the Favour upon the human being in these traits, and how to locate the one from these besides all?
وَ أَعْظَمُ مِنَ النِّعْمَةِ عَلَى الْإِنْسَانِ فِي الْحِفْظِ النِّعْمَةُ فِي النِّسْيَانِ فَإِنَّهُ لَوْ لَا النِّسْيَانُ لَمَا سَلَا أَحَدٌ عَنْ مُصِيبَةٍ وَ لَا انْقَضَتْ لَهُ حَسْرَةٌ وَ لَا مَاتَ لَهُ حِقْدٌ وَ لَا اسْتَمْتَعَ بِشَيْءٍ مِنْ مَتَاعِ الدُّنْيَا مَعَ تَذَكُّرِ الْآفَاتِ وَ لَا رَجَاءُ غَفْلَةٍ مِنْ سُلْطَانٍ وَ لَا فَتْرَةٌ مِنْ حَاسِدٍ
And greater than the Favour upon the human being regarding the memory, is the forgetfulness, for had it not been for the forgetfulness, no one would have been inattentive of his calamity, nor would the regret be terminated for him, nor would a grudge die for him, nor would be enjoy with anything from the enjoyments of the world along with the remembrance of the affliction, nor be hopeful of neglect from a ruling authority, nor would then be an interval from an envier.
أَ فَلَا تَرَى كَيْفَ جُعِلَ فِي الْإِنْسَانِ الْحِفْظُ وَ النِّسْيَانُ وَ هُمَا مُخْتَلِفَانِ مُتَضَادَّانِ جُعِلَ لَهُ فِي كُلٍّ مِنْهُمَا ضَرْبٌ مِنَ الْمَصْلَحَةِ وَ مَا عَسَى أَنْ يَقُولَ الَّذِينَ قَسَّمُوا الْأَشْيَاءَ بَيْنَ خَالِقَيْنِ مُتَضَادَّيْنِ فِي هَذِهِ الْأَشْيَاءِ الْمُتَضَادَّةِ الْمُتَبَايِنَةِ وَ قَدْ تَرَاهَا تَجْمَعُ عَلَى مَا فِيهِ الصَّلَاحُ وَ الْمَنْفَعَةُ
Do you not see how it has been made to be in the human being, the memorising, and the forgetfulness, and these are both of different, opposites, and there has been made for in each of these, a portion of interest? And what would they say, those who are dividing the things between two opposing creators, regarding these opposite things being joined, and you have seen these two gathered upon what therein is the interest and the benefits?
انْظُرْ يَا مُفَضَّلُ إِلَى مَا خُصَّ بِهِ الْإِنْسَانُ دُونَ جَمِيعِ الْحَيَوَانِ مِنْ هَذَا الْخَلْقِ الْجَلِيلِ قَدْرُهُ الْعَظِيمِ غَنَاؤُهُ أَعْنِي الْحَيَاءَ فَلَوْلَاهُ لَمْ يُقْرَ ضَيْفٌ وَ لَمْ يُوفَ بِالْعِدَاتِ وَ لَمْ تُقْضَ الْحَوَائِجُ وَ لَمْ يُتَحَرَّ الْجَمِيلُ وَ لَمْ يُتَنَكَّبِ الْقَبِيحُ فِي شَيْءٍ مِنَ الْأَشْيَاءِ حَتَّى إِنَّ كَثِيراً مِنَ الْأُمُورِ الْمُفْتَرَضَةِ أَيْضاً
Look, O Mufazzal, at what the human being has been specialised with besides the entirety of the animals from this creation. The Majestic has Determined it, and the Magnificent is its formation, meaning the life. Had it not been it, a guest would not be entertained, and the entrustments would not be paid, and the needs would not be fulfilled, and the adorable would not be asked for, and the obnoxious would not be avoided in a thing from the things to the extent as many of the necessary matters as well.
إِنَّمَا يُفْعَلُ لِلْحَيَاءِ فَإِنَّ مِنَ النَّاسِ [مَنْ] لَوْ لَا الْحَيَاءُ لَمْ يَرْعَ حَقَّ وَالِدَيْهِ وَ لَمْ يَصِلْ ذَا رَحِمٍ وَ لَمْ يُؤَدِّ أَمَانَةً وَ لَمْ يَعِفَّ عَنْ فَاحِشَةٍ أَ فَلَا تَرَى كَيْفَ وُفِّيَ الْإِنْسَانُ جَمِيعَ الْخِلَالِ الَّتِي فِيهَا صَلَاحُهُ وَ تَمَامُ أَمْرِهِ
But rather, he does it for the life for, from the people there is one who, had it not been for the living would not see the right of the wergild, and would not help the ones with relationships, and would not pay back an entrustment, and would not absolve (liberate) himself from immoralities. Do you not see how it has been fulfilled for the human beings, the entirety of the traits in which are his interests, and completion of his life?
تَأَمَّلْ يَا مُفَضَّلُ مَا أَنْعَمَ اللَّهُ تَقَدَّسَتْ أَسْمَاؤُهُ بِهِ عَلَى الْإِنْسَانِ مِنْ هَذَا النُّطْقِ الَّذِي يُعَبِّرُ بِهِ عَمَّا فِي ضَمِيرِهِ وَ مَا يَخْطُرُ بِقَلْبِهِ وَ يُنْتِجُهُ فِكْرُهُ وَ بِهِ يَفْهَمُ مِنْ غَيْرِهِ مَا فِي نَفْسِهِ وَ لَوْ لَا ذَلِكَ كَانَ بِمَنْزِلَةِ الْبَهَائِمِ الْمُهْمَلَةِ الَّتِي لَا تُخْبِرُ عَنْ نَفْسِهَا بِشَيْءٍ وَ لَا تَفْهَمُ عَنْ مُخْبِرٍ شَيْئاً
Contemplate, O Mufazzal, what Allah-azwj, Holy are His-azwj Names, has Favoured upon the human being with, from this pronunciation which he expresses of what is in his conscience, and what he notices with his heart, and the result of his thoughts, and by it he understands about others what is within himself, and had it not been that he would be at the status of the neglected beasts which are not informed about their own selves with anything, nor do they understand anything about the informer.
وَ كَذَلِكَ الْكِتَابَةُ الَّتِي بِهَا تُقَيَّدُ أَخْبَارُ الْمَاضِينَ لِلْبَاقِينَ وَ أَخْبَارُ الْبَاقِينَ لِلْآتِينَ وَ بِهَا تُخَلَّدُ الْكُتُبُ فِي الْعُلُومِ وَ الْآدَابِ وَ غَيْرِهَا وَ بِهَا يَحْفَظُ الْإِنْسَانُ ذِكْرَ مَا يَجْرِي بَيْنَهُ وَ بَيْنَ غَيْرِهِ مِنَ الْمُعَامَلَاتِ وَ الْحِسَابِ
And similar to that is the writing by which you observe the news of the past for the remaining ones, and the news of the remaining ones for the two, and by it the books are eternal in the knowledge, and the education and other such things, and by it the human being preserves the mention of what has flowed between him and others from the dealings and the accounting.
وَ لَوْلَاهُ لَانْقَطَعَ أَخْبَارُ بَعْضِ الْأَزْمِنَةِ عَنْ بَعْضٍ وَ أَخْبَارُ الْغَائِبِينَ عَنْ أَوْطَانِهِمْ وَ دَرَسَتِ الْعُلُومُ وَ ضَاعَتِ الْآدَابُ وَ عَظُمَ مَا يَدْخُلُ عَلَى النَّاسِ مِنَ الْخَلَلِ فِي أُمُورِهِمْ وَ مُعَامَلَاتِهِمْ وَ مَا يَحْتَاجُونَ إِلَى النَّظَرِ فِيهِ مِنْ أَمْرِ دِينِهِمْ وَ مَا رُوِيَ لَهُمْ مِمَّا لَا يَسَعُهُمْ جَهْلُهُ
And had it not been for it (writing), the news of some of the eras would be cut off from some, and the news of the ones absent from their homelands, and obliteration (destruction) of the knowledges, and the literature would be lost, and it would be grievous what would enter upon the people from the disturbances in their matters and their dealings and what they would be needy to the looking into from the matters of their Religion, and what is reported to them from what there is no leeway for them of its ignorance.
وَ لَعَلَّكَ تَظُنُّ أَنَّهَا مِمَّا يُخْلَصُ إِلَيْهِ بِالْحِيلَةِ وَ الْفِطْنَةِ وَ لَيْسَتْ مِمَّا أُعْطِيَهُ الْإِنْسَانُ مِنْ خَلْقِهِ وَ طِبَاعِهِ وَ كَذَلِكَ الْكَلَامُ إِنَّمَا هُوَ شَيْءٌ يَصْطَلِحُ عَلَيْهِ النَّاسُ فَيَجْرِي بَيْنَهُمْ وَ لِهَذَا صَارَ يَخْتَلِفُ فِي الْأُمَمِ الْمُخْتَلِفَةِ بِأَلْسُنٍ مُخْتَلِفَةٍ وَ كَذَلِكَ الْكِتَابَةُ كَكِتَابَةِ الْعَرَبِيِّ وَ السُّرْيَانِيِّ وَ الْعِبْرَانِيِّ وَ الرُّومِيِّ وَ غَيْرِهَا مِنْ سَائِرِ الْكِتَابَةِ الَّتِي هِيَ مُتَفَرِّقَةٌ فِي الْأُمَمِ
And perhaps you think that it is from what you can conclude to with the means and the wisdom, and it isn’t from what is Given to the human being from his creation and his nature. And similar to that is the speech, but rather it is something the people are agreeable upon. So, it flowed between them, and for this it became different in the different communities with the different tongues (languages). And similar to that is the writing like the writing of Arabic, and Assyrian, and Hebrew, and Roman, and others from the rest of the writings which it different in the communities.
إِنَّمَا اصْطَلَحُوا عَلَيْهَا كَمَا اصْطَلَحُوا عَلَى الْكَلَامِ فَيُقَالُ لِمَنِ ادَّعَى ذَلِكَ إِنَّ الْإِنْسَانَ وَ إِنْ كَانَ لَهُ فِي الْأَمْرَيْنِ جَمِيعاً فِعْلٌ أَوْ حِيلَةٌ فَإِنَّ الشَّيْءَ الَّذِي يَبْلُغُ بِهِ ذَلِكَ الْفِعْلَ وَ الْحِيلَةَ عَطِيَّةٌ وَ هِبَةٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ لَهُ فِي خَلْقِهِ فَإِنَّهُ لَوْ لَمْ يَكُنْ لَهُ لِسَانٌ مُهَيَّأٌ لِلْكَلَامِ وَ ذِهْنٌ يَهْتَدِي بِهِ لِلْأُمُورِ لَمْ يَكُنْ لِيَتَكَلَّمَ أَبَداً وَ لَوْ لَمْ يَكُنْ لَهُ كَفٌّ مُهَيَّأَةٌ وَ أَصَابِعُ لِلْكِتَابَةِ لَمْ يَكُنْ لِيَكْتُبَ أَبَداً
But rather, they are as agreeable upon it as they are agreeable upon the speech, so it is said to the one who claims that the human being, and if there were two matters for him together, be it a deed or a means, so the thing which he can reach that deed and the means with is a Present, a Gift from Allah-azwj Mighty and Majestic among His-azwj creatures. So, if there did not happen to be a tongue for him prepared for the speech, and a mind to be guided with for the affairs, he would not happen to speak, ever; and if there did not happen to be for him a wrist and fingers prepared for the writing, he would not happen to write, ever!
وَ اعْتَبِرْ ذَلِكَ مِنَ الْبَهَائِمِ الَّتِي لَا كَلَامَ لَهَا وَ لَا كِتَابَةَ فَأَصْلُ ذَلِكَ فِطْرَةُ الْبَارِئِ جَلَّ وَ عَزَّ وَ مَا تَفَضَّلَ بِهِ عَلَى خَلْقِهِ فَمَنْ شَكَرَ أُثِيبَ وَ مَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ
And consider that from the animal who does not have the speech for it nor a writing. So, the origin of that is the nature by the Creator Mighty and Majestic, and what he has been merited with over His-azwj creatures. So, the one who thanks, is affirmed, and one who commits Kufr, then Allah-azwj is needless of the worlds.
فَكِّرْ يَا مُفَضَّلُ فِي مَا أُعْطِيَ الْإِنْسَانُ عِلْمَهُ وَ مَا مُنِعَ فَإِنَّهُ أُعْطِيَ عِلْمَ جَمِيعِ مَا فِيهِ صَلَاحُ دِينِهِ وَ دُنْيَاهُ فَمِمَّا فِيهِ صَلَاحُ دِينِهِ مَعْرِفَةُ الْخَالِقِ تَبَارَكَ وَ تَعَالَى بِالدَّلَائِلِ وَ الشَّوَاهِدِ الْقَائِمَةِ فِي الْخَلْقِ وَ مَعْرِفَةُ الْوَاجِبِ عَلَيْهِ مِنَ الْعَدْلِ عَلَى النَّاسِ كَافَّةً وَ بِرِّ الْوَالِدَيْنِ وَ أَدَاءِ الْأَمَانَةِ وَ مُوَاسَاةِ أَهْلِ الْخُلَّةِ وَ أَشْبَاهِ ذَلِكَ مِمَّا قَدْ تُوجِبُ مَعْرِفَتَهُ وَ الْإِقْرَارُ وَ الِاعْتِرَافُ بِهِ فِي الطَّبْعِ وَ الْفِطْرَةِ مِنْ كُلِّ أُمَّةٍ مُوَافِقَةٍ أَوْ مُخَالِفَةٍ
Remember, O Mufazzal! Among what the human being has been Given is his knowledge and what is Forbidden, and he has been Given the knowledge of the entirety of whatever wherein is the correction of his Religion and his world. So, from what is correct for his Religion is the recognition of the Creator Blessed and Exalted, with the evidences, and the existing signs in the creation, and recognition of the Obligations upon him from the justice upon the people altogether, and righteousness with the parents, and giving the entrustments, and comforting the lonely people, and the like of that, from what you would find His-azwj recognition, and the acceptance, and the acknowledgment with Him-azwj in the habits and nature of every community, be it harmonious or different.
وَ كَذَلِكَ أُعْطِيَ عِلْمَ مَا فِيهِ صَلَاحُ دُنْيَاهُ كَالزِّرَاعَةِ وَ الْغِرَاسِ وَ اسْتِخْرَاجِ الْأَرَضِينَ وَ اقْتِنَاءِ الْأَغْنَامِ وَ الْأَنْعَامِ وَ اسْتِنْبَاطِ الْمِيَاهِ وَ مَعْرِفَةِ الْعَقَاقِيرِ الَّتِي يُسْتَشْفَى بِهَا مِنْ ضُرُوبِ الْأَسْقَامِ وَ الْمَعَادِنِ الَّتِي يُسْتَخْرَجُ مِنْهَا أَنْوَاعُ الْجَوَاهِرِ وَ رُكُوبِ السُّفُنِ وَ الْغَوْصِ فِي الْبَحْرِ وَ ضُرُوبِ الْحِيَلِ فِي صَيْدِ الْوَحْشِ وَ الطَّيْرِ وَ الْحِيتَانِ وَ التَّصَرُّفِ فِي الصِّنَاعَاتِ وَ وُجُوهِ الْمَتَاجِرِ وَ الْمَكَاسِبِ وَ غَيْرِ ذَلِكَ مِمَّا يَطُولُ شَرْحُهُ وَ يَكْثُرُ تَعْدَادُهُ مِمَّا فِيهِ صَلَاحُ أَمْرِهِ فِي هَذِهِ الدَّارِ
And similar to that is the Gift of knowledge what is therein from the correction of his world, like the planting and the sowing and the ploughing of the land, and the acquisition of the sheep and the cattle, and the development of the waters, and the recognition of the medicines which can be cured with when ones hit by the sickness, and the mines from which the variety of the gems are extracted, and sailing the ship and the diving in the ocean, and striking the tricks in hunting the wild animals, and the birds, and the fishes, and the working in the industries, and variety of the trades and the earnings, and other than that from what would prolong his life and increase his numbers from what wherein is the correction of his life in this house (world).
فَأُعْطِيَ عِلْمَ مَا يَصْلُحُ بِهِ دِينُهُ وَ دُنْيَاهُ وَ مُنِعَ مَا سِوَى ذَلِكَ مِمَّا لَيْسَ فِيهِ شَأْنُهُ وَ لَا طَاقَتُهُ أَنْ يَعْلَمَ كَعِلْمِ الْغَيْبِ وَ مَا هُوَ كَائِنٌ وَ بَعْضِ مَا قَدْ كَانَ أَيْضاً كَعِلْمِ مَا فَوْقَ السَّمَاءِ وَ مَا تَحْتَ الْأَرْضِ وَ مَا فِي لُجَجِ الْبِحَارِ وَ أَقْطَارِ الْعَالَمِ وَ مَا فِي قُلُوبِ النَّاسِ وَ مَا فِي الْأَرْحَامِ وَ أَشْبَاهِ هَذَا مِمَّا حُجِبَ عَلَى النَّاسِ عِلْمُهُ
So, he is Given knowledge on what he can correct his Religion and his world with it, and has been Prevented from what is besides that, from what isn’t in his occupation, nor his strength that he knows, like knowledge of the unseen and what would be coming into existence, and some of what has happened as well, like the knowledge of what is above the sky, and what is beneath the ground, and what is in the waves of the sea, and the horizons of the universe, and what is in the hearts of the people, and what is in the wombs, and the likes of this from the knowledge of what is veiled upon the people.
وَ قَدِ ادَّعَتْ طَائِفَةٌ مِنَ النَّاسِ هَذِهِ الْأُمُورَ فَأَبْطَلَ دَعْوَاهُمْ مَا يَبِينُ مِنْ خَطَئِهُمْ فِي مَا يَقْضُونَ عَلَيْهِ وَ يَحْكُمُونَ بِهِ فِي مَا ادَّعَوْا عِلْمَهُ فَانْظُرْ كَيْفَ أُعْطِيَ الْإِنْسَانُ عِلْمَ جَمِيعِ مَا يَحْتَاجُ إِلَيْهِ لِدِينِهِ وَ دُنْيَاهُ وَ حُجِبَ عَنْهُ مَا سِوَى ذَلِكَ لِيَعْرِفَ قَدْرَهُ وَ نَقْصَهُ وَ كِلَا الْأَمْرَيْنِ فِيهَا صَلَاحُهُ
And a group of the people had claimed these matters, so it invalidated their calls what is between from their errors regarding what they judged against, and are being judged with, regarding the knowledge of what they claimed. Therefore, look how the human being has been Given the knowledge of the entirety of which he is needy to for his Religion and his world, and it is veiled from him what is besides that, for him to recognise his worth and his faults, and both the matters in what is his interest.
تَأَمَّلِ الْآنَ يَا مُفَضَّلُ مَا سُتِرَ عَنِ الْإِنْسَانِ عِلْمُهُ مِنْ مُدَّةِ حَيَاتِهِ فَإِنَّهُ لَوْ عَرَفَ مِقْدَارَ عُمُرِهِ وَ كَانَ قَصِيرَ الْعُمُرِ لَمْ يَتَهَنَّأْ بِالْعَيْشِ مَعَ تَرَقُّبِ الْمَوْتِ وَ تَوَقُّعِهِ لِوَقْتٍ قَدْ عَرَفَهُ بَلْ كَانَ يَكُونُ بِمَنْزِلَةِ مَنْ قَدْ فَنِيَ مَالُهُ أَوْ قَارَبَ الْفَنَاءَ فَقَدِ اسْتَشْعَرَ الْفَقْرَ وَ الْوَجَلَ مِنْ فَنَاءِ مَالِهِ وَ خَوْفِ الْفَقْرِ
Contemplate now, O Mufazzal, from the knowledge of what is veiled from the human being, from the term of his lifespan, for he, if he had known his age, and he was of a short lifespan, he would not be welcoming with the life being so close to the death, and his expectation of the time he had known. But he would be at the status of the one whose wealth has perished, or near to the perishing, so he begun to feel the poverty and the grief from the perishing of his wealth and the fear of poverty.
عَلَى أَنَّ الَّذِي يَدْخُلُ عَلَى الْإِنْسَانِ مِنْ فَنَاءِ الْعُمُرِ أَعْظَمُ مِمَّا يَدْخُلُ عَلَيْهِ مِنْ فَنَاءِ الْمَالِ لِأَنَّ مَنْ يَقِلُّ مَالُهُ يَأْمُلُ أَنْ يَسْتَخْلِفَ مِنْهُ فَيَسْكُنُ إِلَى ذَلِكَ وَ مَنْ أَيْقَنَ بِفَنَاءِ الْعُمُرِ اسْتَحْكَمَ عَلَيْهِ الْيَأْسُ وَ إِنْ كَانَ طَوِيلَ الْعُمُرِ ثُمَّ عَرَفَ ذَلِكَ وَثِقَ بِالْبَقَاءِ وَ انْهَمَكَ فِي اللَّذَّاتِ وَ الْمَعَاصِي وَ عَمِلَ عَلَى أَنَّهُ يَبْلُغُ مِنْ ذَلِكَ شَهْوَتَهُ ثُمَّ يَتُوبُ فِي آخِرِ عُمُرِهِ وَ هَذَا مَذْهَبٌ لَا يَرْضَاهُ اللَّهُ مِنْ عِبَادِهِ وَ لَا يَقْبَلُهُ
On top of that is, that which enters upon the human being from the perishing of the age is more grievous than what enters upon him from the perishing of the wealth, because the one who is of little wealth, things that there can be a replacement of it, and he is tranquil to that, but one who is certain of the perishing of the life, the despair would take a position upon him, and even if he was of a long life. Then he would recognise that, and he would grab on with the remaining (in the world), and he would engage in the pleasures and the acts of disobedience and (such) deeds. On top of that he would reach from that desires of his, then repent at the end of his lifespan, and this is a doctrine which Allah-azwj is not Pleased with from His-azwj servants, nor would He-azwj Accept it.
أَ لَا تَرَى لَوْ أَنَّ عَبْداً لَكَ عَمِلَ عَلَى أَنَّهُ يُسْخِطُكَ سَنَةً وَ يُرْضِيكَ يَوْماً أَوْ شَهْراً لَمْ تَقْبَلْ ذَلِكَ مِنْهُ وَ لَمْ يَحُلَّ عِنْدَكَ مَحَلَّ الْعَبْدِ الصَّالِحِ دُونَ أَنْ يُضْمِرَ طَاعَتَكَ وَ نُصْحَكَ فِي كُلِّ الْأُمُورِ فِي كُلِّ الْأَوْقَاتِ عَلَى تَصَرُّفِ الْحَالاتِ
Do you not see, if a servant of yours were to work upon that he would anger you for a year, and please you for a day, or a month, you would not accept that from him, and he would not be placed in your presence at the place of the righteous servant, besides that, he would harbour your obedience and your advice in all matters and during all times on the conduct of the situations.
فَإِنْ قُلْتَ أَ وَ لَيْسَ قَدْ يُقِيمُ الْإِنْسَانُ عَلَى الْمَعْصِيَةِ حِيناً ثُمَّ يَتُوبُ فَتُقْبَلُ تَوْبَتُهُ قُلْنَا إِنَّ ذَلِكَ شَيْءٌ يَكُونُ مِنَ الْإِنْسَانِ لِغَلَبَةِ الشَّهَوَاتِ لَهُ لو [وَ] تَرْكِهِ مُخَالَفَتَهَا مِنْ غَيْرِ أَنْ يُقَدِّرَهَا فِي نَفْسِهِ وَ يَبْنِيَ عَلَيْهِ أَمْرَهُ فَيَصْفَحُ اللَّهُ عَنْهُ وَ يَتَفَضَّلُ عَلَيْهِ بِالْمَغْفِرَةِ
So, if you were to say, ‘Or isn’t it the case that the human being stays upon the disobedience for a while, then repents, so his repentance is Accepted?’ We-asws say: ‘That is something which would happen from the human being due to being overcome by the desires and his neglecting opposing it, from other than being able upon in within himself, and he builds his life upon it, so Allah-azwj Excuses him from it, and Merits upon him with the Forgiveness.
فَأَمَّا مَنْ قَدَّرَ أَمْرَهُ عَلَى أَنْ يَعْصِيَ مَا بَدَا لَهُ ثُمَّ يَتُوبَ آخِرَ ذَلِكَ فَإِنَّمَا يُحَاوِلُ خَدِيعَةَ مَنْ لَا يُخَادَعُ بِأَنْ يَتَسَلَّفَ التَّلَذُّذَ فِي الْعَاجِلِ وَ يَعِدَ وَ يُمَنِّيَ نَفْسَهُ التَّوْبَةَ فِي الْآجِلِ وَ لِأَنَّهُ لَا يَفِي بِمَا يَعِدُ مِنْ ذَلِكَ فَإِنَّ النُزُوعَ مِنَ التَّرَفُّهِ وَ التَّلَذُّذِ وَ مُعَانَاةَ التَّوْبَةِ وَ لَا سِيَّمَا عِنْدَ الْكِبَرِ وَ ضَعْفِ الْبَدَنِ أَمْرٌ صَعْبٌ وَ لَا يُؤْمَنُ عَلَى الْإِنْسَانِ مَعَ مُدَافَعَتِهِ بِالتَّوْبَةِ أَنْ يُرْهِقَهُ الْمَوْتُ فَيَخْرُجَ مِنَ الدُّنْيَا غَيْرَ تَائِبٍ
As for one who determines his age upon that he would disobey whatever comes to him, then he would repent at the end of that, so rather he tries to deceive One-azwj Who cannot be deceived, by that the immediate pleasures would be fulfilled, and he would leave and prevent his self the repentance in the future, and because he does not fulfil with what he leaves from that, the tendency of the luxury and the pleasure, and the suffering of the repentance, and there is no limit in the old after and weakness of the body, it is a difficult matter, nor it is safe upon the human being with the defence of the repentance, that the death could overwhelm him, and he would exit from the world without having repented.
كَمَا قَدْ يَكُونُ عَلَى الْوَاحِدِ دَيْنٌ إِلَى أَجَلٍ وَ قَدْ يَقْدِرُ عَلَى قَضَائِهِ فَلَا يَزَالُ يُدَافِعُ بِذَلِكَ حَتَّى يَحِلَّ الْأَجَلُ وَ قَدْ نَفِدَ الْمَالُ فَيَبْقَى الدَّيْنُ قَائِماً عَلَيْهِ فَكَانَ خَيْرَ الْإِنْسَانِ أَنْ يُسْتَرَ عَنْهُ مَبْلَغُ عُمُرِهِ فَيَكُونَ طُولَ عُمُرِهِ يَتَرَقَّبُ الْمَوْتَ فَيَتْرُكَ الْمَعَاصِيَ وَ يُؤْثِرَ الْعَمَلَ الصَّالِحَ
It is like one upon whom is a debt for the near term, and he has ability upon fulfilling it, be he does not cease to postpone with until the next term, and the wealth has depleted, so the debt remains standing upon him. So, the best of the things for the human being would be that He-azwj Veils from him the age of his lifespan, and the prolongation of his life awaiting the death, and he would avoid the acts of disobedience and he would prefer the righteous deeds.
فَإِنْ قُلْتَ وَ هَا هُوَ الْآنَ قَدْ سُتِرَ عَنْهُ مِقْدَارُ حَيَاتِهِ وَ صَارَ يَتَرَقَّبُ الْمَوْتَ فِي كُلِّ سَاعَةٍ يُقَارِفُ الْفَوَاحِشَ وَ يَنْتَهِكُ الْمَحَارِمَ قُلْنَا إِنَّ وَجْهَ التَّدْبِيرِ فِي هَذَا الْبَابِ هُوَ الَّذِي جَرَى عَلَيْهِ الْأَمْرُ فِيهِ فَإِنْ كَانَ الْإِنْسَانُ مَعَ ذَلِكَ لَا يَرْعَوِي وَ لَا يَنْصَرِفُ عَنِ الْمَسَاوِي فَإِنَّمَا ذَلِكَ مِنْ مَرَحِهِ وَ مِنْ قَسَاوَةِ قَلْبِهِ لَا مِنْ خَطَإٍ فِي التَّدْبِيرِ
So, if you were to say, ‘And here, now the measurement of his life-span is veiled from him, and he has become awaiting the death during all times, committing the immoralities and violating the sanctity’. We-asws say: ‘An aspect of the Providence in this chapter, it is which flows upon him, the Command regarding him. So, if the human being, along with that does not refrain and does not turn away from the evil action, so rather that is from his happiness and from the hardness of his heart, not from an error in his arrangement.
كَمَا أَنَّ الطَّبِيبَ قَدْ يَصِفُ لِلْمَرِيضِ مَا يَنْتَفِعُ بِهِ فَإِنْ كَانَ الْمَرِيضُ مُخَالِفاً لِقَوْلِ الطَّبِيبِ لَا يَعْمَلُ بِمَا يَأْمُرُهُ وَ لَا يَنْتَهِي عَمَّا يَنْهَاهُ عَنْهُ لَمْ يَنْتَفِعْ بِصِفَتِهِ وَ لَمْ يَكُنِ الْإِسَاءَةُ فِي ذَلِكَ الطَّبِيبِ بَلْ لِلْمَرِيضِ حَيْثُ لَمْ يَقْبَلْ مِنْهُ
(It is) just as the physician who has prescribed for the patient what he would benefit with, but if the patient opposes the word of the physician, not acting by what he had instructed him, nor refraining from what he had forbidden him from, he will not benefit with his prescription, and it would not happen to be the damage in that for the physician, but it would be for the patient, where he did not accept from him.
وَ لَئِنْ كَانَ الْإِنْسَانُ مَعَ تَرَقُّبِهِ لِلْمَوْتِ كُلَّ سَاعَةٍ لَا يَمْتَنِعُ عَنِ الْمَعَاصِي فَإِنَّهُ لَوْ وَثِقَ بِطُولِ الْبَقَاءِ كَانَ أَحْرَى بِأَنْ يَخْرُجَ إِلَى الْكَبَائِرِ الْقَطْعِيَّةِ فَتَرَقُّبُ الْمَوْتِ عَلَى كُلِّ حَالٍ خَيْرٌ لَهُ مِنَ الثِّقَةِ بِالْبَقَاءِ
And if the human being, along with waiting for the death all the time, does not refrain from the acts of disobedience, then if he had been documented with the length of the remaining, would be free with going out to the terrible major sins. Thus, awaiting the death upon all states is better for him than the confidence with the remaining (alive).
ثُمَّ إِنَّ تَرَقُّبَ الْمَوْتِ وَ إِنْ كَانَ صِنْفٌ مِنَ النَّاسِ يَلْهَوْنَ عَنْهُ وَ لَا يَتَّعِظُونَ بِهِ فَقَدْ يَتَّعِظُ بِهِ صِنْفٌ آخَرُ مِنْهُمْ وَ يَنْزِعُونَ عَنِ الْمَعَاصِي وَ يُؤْثِرُونَ الْعَمَلَ الصَّالِحَ وَ يَجُودُونَ بِالْأَمْوَالِ وَ الْعَقَائِلِ النَّفْسِيَّةِ فِي الصَّدَقَةِ عَلَى الْفُقَرَاءِ وَ الْمَسَاكِينِ فَلَمْ يَكُنْ مِنَ الْعَدْلِ أَنْ يُحْرَمَ هَؤُلَاءِ الِانْتِفَاعَ بِهَذِهِ الْخَصْلَةِ لِتَضْيِيعِ أُولَئِكَ حَظَّهُمْ مِنْهَا.
Then, if he awaits the death, and even if a type of the people take it easy from it and are not caring about it, and another type from them cares about it, and they are removed from the disobedience and are preferring the righteous deeds, and are being generous with the wealth, and the wise souls are giving the charity upon the poor and the needy. It would not happen to be from the justice if they are deprived the benefits of these characteristics, to waste those, their share from it’’.[21]
باب 47 ما به قوام بدن الإنسان و أجزائه و تشريح أعضائه و منافعها و ما يترتب عليها من أحوال النفس
CHAPTER 47 – WHAT THE BODY OF THE HUMAN BEING IS STANDING WITH, AND IT’S PART AND ANATOMY OF IT’S PARTS, AND THEIR BENEFITS, AND WHAT CONSEQUENCES THERE ARE UPON THESE FROM THE STATES OF THE SELF
1- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ شَاذَانَ بْنِ عُثْمَانَ بْنِ أَحْمَدَ الْبَرَاوِذِيِّ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْحَرْثِ بْنِ سُفْيَانَ السَّمَرْقَنْدِيِّ عَنْ صَالِحِ بْنِ سَعِيدٍ التِّرْمِذِيِّ عَنْ عَبْدِ الْمُنْعِمِ بْنِ إِدْرِيسَ عَنْ أَبِيهِ عَنْ وَهْبِ بْنِ مُنَبِّهٍ أَنَّهُ وُجِدَ فِي التَّوْرَاةِ صِفَةُ خَلْقِ آدَمَ ع حِينَ خَلَقَهُ اللَّهُ عَزَّ وَ جَلَّ وَ ابْتَدَعَهُ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى إِنِّي خَلَقْتُ آدَمَ وَ رَكَّبْتُ جَسَدَهُ مِنْ أَرْبَعَةِ أَشْيَاءَ ثُمَّ جَعَلْتُهَا وِرَاثَةً فِي وُلْدِهِ تَنْمِي فِي أَجْسَادِهِمْ وَ يَنْمُونَ عَلَيْهَا إِلَى يَوْمِ الْقِيَامَةِ
(The book) ‘Al Illal’ – From Muhammad Bin Shazan Bin Usman Bin Ahmad Al Barawizy, from Muhammad Bin Muhammad Bin Al Hars Bin Sufyan Al Samarqandy, from Salih Bin Saeed Al Tirmizy, from Abdul Mun’im, from his father, from Wahb Bin Munabbih,
‘He found in the Torah a description of the Creation of Adam-as when Allah-azwj Mighty and Majestic Created him-as and Originated him-as. Allah-azwj Blessed and Exalted Said: “I-azwj Created Adam-as and Installed in his-as body from four things, then Made these to be inherited in his-as children to grow in their bodies and they would be growing upon these up to the Day of Qiyamah.
وَ رَكَّبْتُ جَسَدَهُ حِينَ خَلَقْتُهُ مِنْ رَطْبٍ وَ يَابِسٍ وَ سُخْنٍ وَ بَارِدٍ وَ ذَلِكَ أَنِّي خَلَقْتُهُ مِنْ تُرَابٍ وَ مَاءٍ ثُمَّ جَعَلْتُ فِيهِ نَفْساً وَ رُوحاً فَيُبُوسَةُ كُلِّ جَسَدٍ مِنْ قِبَلِ التُّرَابِ وَ رُطُوبَتُهُ مِنْ قِبَلِ الْمَاءِ وَ حَرَارَتُهُ مِنْ قِبَلِ النَّفْسِ وَ بُرُودَتُهُ مِنْ قِبَلِ الرُّوحِ
And I-azwj Set his-as body, when I-azwj Created him-as, from wet and dry and hot and cold, and that is because I-azwj Created him-as from soil and water, then Made a self and a soul to be in him-as. So the dryness of everybody is from the direction of soil, and its wetness is from the direction of water, and its heat is from direction of the self, and its coldness is from direction of the soul.
ثُمَّ خَلَقْتُ فِي الْجَسَدِ بَعْدَ هَذَا الْخَلْقِ الْأَوَّلِ أَرْبَعَةَ أَنْوَاعٍ وَ هُنَّ مِلَاكُ الْجَسَدِ وَ قِوَامُهُ بِإِذْنِي لَا يَقُومُ الْجَسَدُ إِلَّا بِهِنَّ وَ لَا تَقُومُ مِنْهُنَّ وَاحِدَةٌ إِلَّا بِالْأُخْرَى مِنْهَا الْمِرَّةُ السَّوْدَاءُ وَ الْمِرَّةُ الصَّفْرَاءُ وَ الدَّمُ وَ الْبَلْغَمُ
Then I-azwj Created in the body after this first creation, four types, and these are a framework of the body and it’s standing by My-azwj Permission. The body cannot stand except by these, nor can anyone of these stand except with the other. From these are the black bitterness, and the yellow bitterness, and the blood and the phlegm.
ثُمَّ أَسْكَنَ بَعْضَ هَذَا الْخَلْقِ فِي بَعْضٍ فَجَعَلَ مَسْكَنَ الْيُبُوسَةِ فِي الْمِرَّةِ السَّوْدَاءِ وَ مَسْكَنَ الرُّطُوبَةِ فِي الْمِرَّةِ الصَّفْرَاءِ وَ مَسْكَنَ الْحَرَارَةِ فِي الدَّمِ وَ مَسْكَنَ الْبُرُودَةِ فِي الْبَلْغَمِ
Then I-azwj Settled part of this creation into part, so the dwelling of the dryness is Made to be in the black bitterness, and the dwelling of wetness in is the yellow bitterness, and dwelling of the heat is in the blood, and dwelling of the coldness is in the phlegm.
فَأَيُّمَا جَسَدٍ اعْتَدَلَتْ بِهِ هَذِهِ الْأَنْوَاعُ الْأَرْبَعُ الَّتِي جَعَلْتُهَا مِلَاكَهُ وَ قِوَامَهُ وَ كَانَتْ كُلُّ وَاحِدَةٍ مِنْهُنَّ أَرْبَعاً لَا تَزِيدُ وَ لَا تَنْقُصُ كَمُلَتْ صِحَّتُهُ وَ اعْتَدَلَ بُنْيَانُهُ
Thus, whichever body is moderate with these four types which I-azwj had Made it to be its framework and its stature, and each one of these four neither exceeded nor reduced, his health would be perfect, and his construction would be straight.
فَإِنْ زَادَ مِنْهُنَّ وَاحِدَةٌ عَلَيْهِنَّ فَقَهَرَتْهُنَّ وَ مَالَتْ بِهِنَّ [وَ] دَخَلَ عَلَى الْبَدَنِ السُّقْمُ مِنْ نَاحِيَتِهَا بِقَدْرِ مَا زَادَتْ وَ إِذَا كَانَتْ نَاقِصَةً نقل [تَقِلُ] عَنْهُنَّ حَتَّى تَضْعُفَ مِنْ طَاقَتِهِنَّ وَ تَعْجِزَ عَنْ مُقَارَنَتِهِنَ
If one of these increases upon them and subdues and incline with them, the sickness would enter upon the body from its corners in accordance with what it had increased; and when it was deficient, it would be less than them until it is too weak from their strength and is unable from resisting them.
وَ جَعَلَ عَقْلَهُ فِي دِمَاغِهِ وَ شَرَهَهُ فِي كُلْيَتِهِ وَ غَضَبَهُ فِي كَبِدِهِ وَ صَرَامَتَهُ فِي قَلْبِهِ وَ رَغْبَتَهُ فِي رِئَتِهِ وَ ضَحِكَهُ فِي طِحَالِهِ وَ فَرَحَهُ وَ حَزَنَهُ وَ كَرْبَهُ فِي وَجْهِهِ وَ جَعَلَ فِيهِ ثَلَاثَمِائَةٍ وَ سِتِّينَ مَفْصَلًا
And Made his intellect to be in his brain, and his gluttony to be in his kidneys, and his anger in his liver, and his rigour in his heart, and his wishes in his lungs, and his laughter in his spleen, and his happiness and his sadness and his distress in his face, and Made in him three hundred and sixty joints!”’
قَالَ وَهْبٌ فَالطَّبِيبُ الْعَالِمُ بِالدَّاءِ وَ الدَّوَاءِ يَعْلَمُ مِنْ حَيْثُ يَأْتِي السُّقْمُ مِنْ قِبَلِ زِيَادَةٍ تَكُونُ فِي إِحْدَى هَذِهِ الْفِطَرِ الْأَرْبَعِ أَوْ نُقْصَانٍ مِنْهَا وَ يَعْلَمُ الدَّوَاءَ الَّذِي بِهِ يُعَالِجُهُنَّ فَيَزِيدُ فِي النَّاقِصَةِ مِنْهُنَّ أَوْ يَنْقُصُ مِنَ الزَّائِدَةِ حَتَّى يَسْتَقِيمَ الْجَسَدُ عَلَى فِطْرَتِهِ وَ يَعْتَدِلَ الشَّيْءُ بِأَقْرَانِهِ
Wahab said, ‘So the physician, the knower of the sicknesses and the cures, would where the sickness comes from, from direction of an increase which happens to be in one of these four natures, or a deficiency from these, and he would know the cure which he should be treating with. He would increase in the deficiency from these or reduce from the increase until the body is straight upon its nature and the thing is equated with its pairs.
ثُمَّ تَصِيرُ هَذِهِ الْأَخْلَاقُ الَّتِي رَكَّبَ عَلَيْهَا الْجَسَدَ فِطَراً عَلَيْهِ تُبْنَى أَخْلَاقُ بَنِي آدَمَ وَ بِهَا تُوصَفُ فَمِنَ التُّرَابِ الْعَزْمُ وَ مِنَ الْمَاءِ اللِّينُ وَ مِنَ الْحَرَارَةِ الْحِدَّةُ وَ مِنَ الْبُرُودَةِ الْأَنَاةُ
Then these moral which the body is riding upon, having been Natured upon it, build the morals of the children of Adam-as, and they are described by it – from the soil is the determination, and from the water is the softness, and from the heat is the sharpness, and from the coldness is the selfishness.
فَإِنْ مَالَتْ بِهِ الْيُبُوسَةُ كَانَ عَزْمُهُ الْقَسْوَةَ وَ إِنْ مَالَتْ بِهِ الرُّطُوبَةُ كَانَتْ لِينُهُ مَهَانَةً وَ إِنْ مَالَتْ بِهِ الْحَرَارَةُ كَانَتْ حِدَّتُهُ طَيْشاً وَ سَفَهاً وَ إِنْ مَالَتْ بِهِ الْبُرُودَةُ كَانَتْ أَنَاتُهُ رَيْباً وَ بَلَداً
If the dryness inclines with it, his determination is the hardness, and if the wetness inclines with him, his softness would be a weakness, and if the heat inclines with him, his sharpness would be indiscretion and foolishness, and if the coldness inclines with him, his selfishness would be a suspicion and slander.
فَإِنِ اعْتَدَلَتْ أَخْلَاقُهُ وَ كُنَّ سَوَاءً وَ اسْتَقَامَتْ فِطْرَتُهُ كَانَ حَازِماً فِي أَمْرِهِ لَيِّناً فِي عَزْمِهِ حَادّاً فِي لِينِهِ مُتَأَنِّياً فِي حِدَّتِهِ لَا يَغْلِبُهُ خُلُقٌ مِنْ أَخْلَاقِهِ وَ لَا يَمِيلُ بِهِ مِنْ أَيِّهَا شَاءَ اسْتَكْثَرَ وَ مِنْ أَيِّهَا شَاءَ أَقَلَّ وَ مِنْ أَيِّهَا شَاءَ عَدَلَ وَ يَعْلَمُ كُلُّ خُلُقٍ مِنْهَا إِذَا عَلَا عَلَيْهِ بِأَيِّ شَيْءٍ يَمْزُجُهُ وَ يُقَوِّمُهُ فَأَخْلَاقُهُ كُلُّهَا مُعْتَدِلَةٌ كَمَا يَجِبُ أَنْ يَكُونَ
If his morals are equated and be the same, and his nature is straight, he would be firm in his affairs, soft in his determination, sharp in his softness, selfish in his sharpness. No moral from his morals would overcome him, nor incline with him, from whichever he so desires would be more and from whichever he so desires would be less, and from whichever he so desires would be equal; and he would know every moral from these when it is on top of him, by whichever thing is mingling with him and straightening him. His morals, all of them would be equated, just as is obliged to be.
فَمِنَ التُّرَابِ قَسْوَتُهُ وَ بُخْلُهُ وَ حَصْرُهُ وَ فَظَاظَتُهُ وَ بُرْمُهُ وَ شُحُّهُ وَ بَأْسُهُ وَ قُنُوطُهُ وَ عَزْمُهُ وَ إِصْرَارُهُ
From the soul is his hardness, and his stinginess, and his narrowness, and his rudeness, his dissatisfaction, and his avarice, and his wretchedness, and his despondency, and his determination and his persistence.
وَ مِنَ الْمَاءِ كَرَمُهُ وَ مَعْرُوفُهُ وَ تَوَسُّعُهُ وَ سُهُولَتُهُ وَ تَوَسُّلُهُ وَ قُرْبُهُ وَ قَبُولُهُ وَ رَجَاؤُهُ وَ اسْتِبْشَارُهُ
And from the water is his benevolence, and his kindness, and his capaciousness, and his ease, and his nearness, and his acceptance, and his hopes, and his glad tidings.
فَإِذَا خَافَ ذُو الْعَقْلِ أَنْ يَغْلِبَ عَلَيْهِ أَخْلَاقُ التُّرَابِ وَ يَمِيلَ بِهِ أَلْزَمَ كُلَّ خُلُقٍ مِنْهَا خُلُقاً مِنْ أَخْلَاقِ الْمَاءِ يَمْزُجُهُ بِهِ بِلِينِهِ يُلْزِمُ الْقَسْوَةَ اللِّينَ وَ الْحَصْرَ التَّوَسُّعَ وَ الْبُخْلَ الْعَطَاءَ وَ الْفَظَاظَةَ الْكَرَمَ وَ الْبَرَمَ التَّرَسُّلَ وَ الشُّحَّ السَّمَاحَ وَ الْيَأْسَ الرَّجَاءَ وَ الْقُنُوطَ الِاسْتِبْشَارَ وَ الْعَزْمَ الْقَبُولَ وَ الْإِصْرَارَ الْقُرْبَ
So when the one with intellect fears that the morals of the soul might overcome upon him and incline with him, he would stick every moral from these with a moral from the morals of water, mixing with it with its softness. He would stick the hardness with the softness, and the narrowness with capaciousness, and the stinginess with the giving, and the rudeness with the benevolences, and the dissatisfaction with the appealing, and the stinginess with the toleration, and the despair with the hope, and the despondency with the glad tidings, and the determination with the acceptance, and the persistence with the nearness.
ثُمَّ مِنَ النَّفْسِ حِدَّتُهُ وَ خِفَّتُهُ وَ شَهْوَتُهُ وَ لَهْوُهُ وَ لَعِبُهُ وَ ضَحِكُهُ وَ سَفَهُهُ وَ خِدَاعُهُ وَ عُنْفُهُ وَ خَوْفُهُ
Then, from the self, is his sharpness, and his bluntness, and his lust, and his amusement, and his play, and his laughter, and his foolishness, and his deception, and his pride, and his fear.
وَ مِنَ الرُّوحِ حِلْمُهُ وَ وَقَارُهُ وَ عَفَافُهُ وَ حَيَاؤُهُ وَ بَهَاؤُهُ وَ فَهْمُهُ وَ كَرَمُهُ وَ صِدْقُهُ وَ رِفْقُهُ وَ كِبْرُهُ
And from the soul is his forbearance, and his dignity, and his chastity, and his bashfulness, and his glory, and his understanding, and his benevolence, and his sincerity, and his kindness, and his arrogance.
وَ إِذَا خَافَ ذُو الْعَقْلِ أَنْ تَغْلِبَ عَلَيْهِ أَخْلَاقُ النَّفْسِ وَ تَمِيلَ بِهِ أَلْزَمَ كُلَّ خُلُقٍ مِنْهَا خُلُقاً مِنْ أَخْلَاقِ الرُّوحِ يُقَوِّمُهُ بِهِ
And when the one with intellect fears that morals of the self would overcome him and incline with him, he should adhere a moral from these with a moral from the morals of the soul to be standing with it.
يُلْزِمُ الْحِدَّةَ الْحِلْمَ وَ الْخِفَّةَ الْوَقَارَ وَ الشَّهْوَةَ الْعَفَافَ وَ اللَّعِبَ الْحَيَاءَ وَ الضَّحِكَ الْفَهْمَ وَ السَّفَهَ الْكَرَمَ وَ الْخِدَاعَ الصِّدْقَ وَ الْعُنْفَ الرِّفْقَ وَ الْخَوْفَ الصَّبْرَ
He should adhere the sharpness to the forbearance, and the bluntness to the dignity, and the lust to the chastity, and the play with the bashfulness, and the laughter to the understanding, and the foolishness to the benevolence, and the deception to the truthfulness, and the pride to the kindness, and the fear to the patience.
ثُمَّ بِالنَّفْسِ سَمِعَ ابْنُ آدَمَ وَ أَبْصَرَ وَ أَكَلَ وَ شَرِبَ وَ قَامَ وَ قَعَدَ وَ ضَحِكَ وَ بَكَى وَ فَرِحَ وَ حَزِنَ
Then, by the self, the son of Adam-as hears, and sees, and eats, and drinks, and stands, and sits, and laughs, and cries, and is happy, and grieves.
وَ بِالرُّوحِ عَرَفَ الْحَقَّ مِنَ الْبَاطِلِ وَ الرُّشْدَ مِنَ الْغَيِّ وَ الصَّوَابَ مِنَ الْخَطَاءِ وَ بِهِ عَلِمَ وَ تَعَلَّمَ وَ حَكَمَ وَ عَقَلَ وَ اسْتَحْيَا وَ تَكَرَّمَ وَ تَفَقَّهَ وَ تَفَهَّمَ وَ تَحَذَّرَ وَ تَقَدَّمَ
And with the soul, he recognises the truth from the falsehood, and the guidance from the straying, and the correctness from the error, and by it he knows, and teaches, and is wise, and uses intellect, and is embarrassed, and is benevolent, and ponders, and understands, and is cautious, and advances.
ثُمَّ يَقْرِنُ إِلَى أَخْلَاقِهِ عَشَرَةَ خِصَالٍ أُخْرَى الْإِيمَانَ وَ الْحِلْمَ وَ الْعَقْلَ وَ الْعِلْمَ وَ الْعَمَلَ وَ اللِّينَ وَ الْوَرَعَ وَ الصِّدْقَ وَ الصَّبْرَ وَ الرِّفْقَ
Then He-azwj Paired ten other characteristics to His-azwj morals – the Eman, and the forbearance, and the intellects, and the knowledge, and the deeds, and the softness, and the devoutness, and the truthfulness, and the patience(s), and the kindness.
فَفِي هَذِهِ الْأَخْلَاقِ الْعَشْرِ جَمِيعُ الدِّينِ كُلِّهِ وَ لِكُلِّ خُلُقٍ مِنْهَا عَدُوٌّ فَعَدُوُّ الْإِيمَانِ الْكُفْرُ وَ عَدُوُّ الْحِلْمِ الْحُمْقُ وَ عَدُوُّ الْعَقْلِ الْغَيُّ وَ عَدُوُّ الْعِلْمِ الْجَهْلُ وَ عَدُوُّ الْعَمَلِ الْكَسَلُ وَ عَدُوُّ اللِّينِ الْعَجَلَةُ وَ عَدُوُّ الْوَرَعِ الْفُجُورُ وَ عَدُوُّ الصِّدْقِ الْكَذِبُ وَ عَدُوُّ الصَّبْرِ الْجَزَعُ وَ عَدُوُّ الرِّفْقِ الْعُنْفُ
So in these ten morals, is entirety of the religion, all of it, and for each moral from these there is an enemy. The enemy of the Eman is the Kufr, and enemy of the forbearance is the foolishness, and enemy of the intellect is the deviation, and enemy of the knowledge is the ignorance, and enemy of the deed is the laziness, and enemy of the softness is the hastiness, and enemy of the devoutness is the immorality, and enemy of the truthfulness is the lying, and enemy of the patience is the panic, and enemy of the kindness is the priding.
فَإِذَا وَهَنَ الْإِيمَانُ تَسَلَّطَ عَلَيْهِ الْكُفْرُ وَ تَعَبَّدَهُ وَ حَالَ بَيْنَهُ وَ بَيْنَ كُلِّ شَيْءٍ يَرْجُو مَنْفَعَتَهُ وَ إِذَا صَلُبَ الْإِيمَانُ وَهَنَ لَهُ الْكُفْرُ وَ تَعَبَّدَ وَ اسْتَكَانَ وَ اعْتَرَفَ الْإِيمَانَ
When the Eman weakness, the Kufr overcome upon it and enslaves it and forms a barrier between him and all things he desires to benefit him, and when the Eman is solid, the Kufr weakens to it and is enslaved, and succumbs, and acknowledges the Eman.
وَ إِذَا ضَعُفَ الْحِلْمُ عَلَا الْحُمْقُ وَ حَاطَهُ وَ ذَبْذَبَهُ وَ أَلْبَسَهُ الْهَوَانَ بَعْدَ الْكَرَامَةِ وَ إِذَا اسْتَقَامَ الْحِلْمُ فَضَحَ الْحُمْقَ وَ تَبَيَّنَ عَوْرَتَهُ وَ أَبْدَى سَوْأَتَهُ وَ كَشَفَ سِتْرَهُ وَ أَكْثَرَ مَذَمَّتَهُ
And when the forbearance weaken, the foolishness is on top and it encompasses him and sways him and clothes him the humiliation after the dignity; and when the forbearance is standing (strong), the foolishness is exposed, and his nakedness appears, and his evil is manifested, and his curtain is uncovered, and his condemnation is frequented.
فَإِذَا اسْتَقَامَ اللِّينُ تَكَرَّمَ مِنَ الْخِفَّةِ وَ الْعَجَلَةِ وَ اطَّرَدَتِ الْحِدَّةُ وَ ظَهَرَ الْوَقَارُ وَ الْعَفَافُ وَ عُرِفَتِ السَّكِينَةُ
When the softness stands (strong), he would be honourable, from the recklessness, and the hastiness, and the sharpness would be expelled, and the dignity and the chastity will appear, and the tranquillity would be recognised.
وَ إِذَا ضَعُفَ الْوَرَعُ تَسَلَّطَ عَلَيْهِ الْفُجُورُ وَ ظَهَرَ الْإِثْمُ وَ تَبَيَّنَ الْعُدْوَانُ وَ كَثُرَ الظُّلْمُ وَ نَزَلَ الْحُمْقُ وَ عُمِلَ بِالْبَاطِلِ
And the devoutness weakens, the immorality overcomes upon him, and the sins appear, and the aggression would be shown, and the injustices would be frequent, and the foolishness would descend, and he would work with the falsehood.
وَ إِذَا ضَعُفَ الصِّدْقُ كَثُرَ الْكَذِبُ وَ فَشَتِ الْفِرْيَةُ وَ جَاءَ الْإِفْكُ بِكُلِّ وَجْهِ الْبُهْتَانِ
And when the truthfulness weakness the lying would be frequent, slander would be widespread, and the lies would come with all aspects, (and) the false accusation.
وَ إِذَا حَصَلَ الصِّدْقُ اخْتَسَأَ الْكَذِبُ وَ ذَلَّ وَ صَمَتَ لِلْإِفْكِ وَ أُمِيتَتِ الْفِرْيَةُ وَ أُهِينَ الْبُهْتَانُ وَ دَنَا الْبِرُّ وَ اقْتَرَبَ الْخَيْرُ وَ طُرِدَتِ الشِّرَّةُ
And when the truthfulness is attained, the lies are abhorred and humiliated and there is silence for the blatant lying and death of the slander, and the false accusations are weakened, and the righteousness is approached, and the good is drawn near and the evils are expelled.
وَ إِذَا وَهَنَ الصَّبْرُ وَهَنَ الدِّينُ وَ كَثُرَ الْحُزْنُ وَ رَهِقَ الْجَزَعُ وَ أُمِيتَتِ الْحَسَنَةُ وَ ذَهَبَ الْأَجْرُ وَ إِذَا صَلُبَ الصَّبْرُ خَلَصَ الدِّينُ وَ ذَهَبَ الْحُزْنُ وَ أُخِّرَ الْجَزَعُ وَ أُحْيِيَتِ الْحَسَنَةُ وَ عَظُمَ الْأَجْرُ وَ تَبَيَّنَ الْحَزْمُ وَ ذَهَبَ الْوَهْنُ
And when the patience is weakened, the religion is weakened, and the grief abounds, and the anxiety overburdens, and the good deeds die off and the Recompense is gone; and when the patience is solid, the religion is sincere, and the grief goes away, and the anxiety is pulled away, and the good deeds are revived, and the Recompense is mighty, and determination appears, and the weakness goes away.
وَ إِذَا تُرِكَ الرِّفْقُ ظَهَرَ الْغِشُّ وَ جَاءَتِ الْفَظَاظَةُ وَ اشْتَدَّتِ الْغِلْظَةُ وَ كَثُرَ الْغَشْمُ وَ تُرِكَ الْعَدْلُ وَ فَشَا الْمُنْكَرُ وَ تُرِكَ الْمَعْرُوفُ وَ ظَهَرَ السَّفَهُ وَ رُفِضَ الْحِلْمُ وَ ذَهَبَ الْعَقْلُ وَ تُرِكَ الْعِلْمُ وَ فَتَرَ الْعَمَلُ وَ مَاتَ اللِّينُ وَ ضَعُفَ الصَّبْرُ وَ غُلِبَ الْوَرَعُ وَ وَهَنَ الصِّدْقُ وَ بَطَلَ تَعَبُّدُ أَهْلِ الْإِيمَانِ
And when the kindness is neglected, the cheating appears, and the rudeness comes, and the harshness intensifies, and the sluggishness abounds, and justice is neglected, and the evil is widespread, and the good is left, and foolishness appears, and the forbearance (wisdom) is rejected, and the intellect goes, and the knowledge is left, and the works are broken, and the softness dies, and the patience, and the devoutness is overcome, and the truthfulness is weakened, and the worship of the people of Eman is nullified.
فَمِنْ أَخْلَاقِ الْعَقْلِ عَشَرَةُ أَخْلَاقٍ صَالِحَةٍ الْحِلْمُ وَ الْعِلْمُ وَ الرُّشْدُ وَ الْعَفَافُ وَ الصِّيَانَةُ وَ الْحَيَاءُ وَ الرَّزَانَةُ وَ الْمُدَاوَمَةُ عَلَى الْخَيْرِ وَ كَرَاهَةُ الشَّرِّ وَ طَاعَةُ النَّاصِحِ فَهَذِهِ عَشَرَةُ أَخْلَاقٍ صَالِحَةٍ
From the morals of the intellect, there are ten morals – righteous forbearance, and the knowledge, and the rightful guidance, and the chastity, and the goodly dealing, and the bashfulness, and the sobriety (composure), and the persisting upon the good and abhorring the evil and obeying the good advisor. So these are ten good morals.
ثُمَّ يَتَشَعَّبُ كُلُّ خُلُقٍ مِنْهَا عَشْرَ خِصَالٍ فَالْحِلْمُ يَتَشَعَّبُ مِنْهُ حُسْنُ الْعَوَاقِبِ وَ الْمَحْمَدَةُ فِي النَّاسِ وَ تَشَرُّفُ الْمَنْزِلَةِ وَ السَّلْبُ عَنِ السَّفِلَةِ وَ رُكُوبُ الْجَمِيلِ وَ صُحْبَةُ الْأَبْرَارِ وَ الِارْتِدَاعُ عَنِ الضَّيْعَةِ وَ الِارْتِفَاعُ عَنِ الخَسَاسَةِ وَ شُهْرَةُ اللِّينِ وَ الْقُرْبُ مِنْ مَعَالِي الدَّرَجَاتِ
Then every moral from these branches out to ten traits. The forbearance, there branch out from it, good consequences, and being praised among the people, and noble status, and being stripped off from the lowliness, and riding the beautiful, and accompanying the righteous, and deterrence from the wastage, and elevation from the meanness, and publicity of the softness, and drawing near to the lofty ranks.
وَ يَتَشَعَّبُ مِنَ الْعِلْمِ الشَّرَفُ وَ إِنْ كَانَ دَنِيّاً وَ الْعِزُّ وَ إِنْ كَانَ مَهِيناً وَ الْغِنَى وَ إِنْ كَانَ فَقِيراً وَ الْقُوَّةُ وَ إِنْ كَانَ ضَعِيفاً وَ النَّيْلُ وَ إِنْ كَانَ حَقِيراً وَ الْقُرْبُ وَ إِنْ كَانَ قَصِيّاً وَ الْجُودُ وَ إِنْ كَانَ بَخِيلًا وَ الْحَيَاءُ وَ إِنْ كَانَ صَلِفاً وَ الْمَهَابَةُ وَ إِنْ كَانَ وَضِيعاً وَ السَّلَامَةُ وَ إِنْ كَانَ سَفِيهاً
And there branch out from the knowledge, the nobility and even if he was lowly, and the honour and even if he was despicable, and the richness and even if he was poor, and the strength and even if he was weak, and the achievement and even if he was belittled, and the nearness and even if he was remote, and the generosity and even if he was stingy, and the modesty and even if he was arrogant, and the awe and even if he was insignificant, and the integrity and even if he was a fool.
وَ يَتَشَعَّبُ مِنَ الرُّشْدِ السَّدَادُ وَ الْهُدَى وَ الْبِرُّ وَ التَّقْوَى وَ الْعِبَادَةُ وَ الْقَصْدُ وَ الِاقْتِصَادُ وَ الْقَنَاعَةُ وَ الْكَرَمُ وَ الصِّدْقُ
And there branch out from the rightful guidance, the rectitude, and the guidance, and the righteousness, and the piety, and the worship, and the aim, and the moderation, and the contentment, and the benevolence, and the truthfulness.
وَ يَتَشَعَّبُ مِنَ الْعَفَافِ الْكِفَايَةُ وَ الِاسْتِكَانَةُ وَ الْمُصَادَقَةُ وَ الْمُرَاقَبَةُ وَ الصَّبْرُ وَ النَّصْرُ وَ الْيَقِينُ وَ الرِّضَا وَ الرَّاحَةُ وَ التَّسْلِيمُ
And there branch out from the chastity, the sufficing, and the submissiveness, and the friendliness, and the watching out, and the patience, and the help, and the certainty, and the pleasure, and the comfort, and the submitting.
وَ يَتَشَعَّبُ مِنَ الصِّيَانَةِ الْكَفُّ وَ الْوَرَعُ وَ حُسْنُ الثَّنَاءِ وَ التَّزْكِيَةُ وَ الْمُرُوءَةُ وَ الْكَرَمُ وَ الْغِبْطَةُ وَ السُّرُورُ وَ الْمَنَالَةُ وَ التَّفَكُّرُ
And there branch out from the goodly dealings, the restrain, and the devoutness, and the goodly praise, and the purity, and the magnanimity, and the benevolence, and the exultation, and the cheerfulness, and the authenticity, and the thinking.
وَ يَتَشَعَّبُ مِنَ الْحَيَاءِ اللِّينُ وَ الرَّأْفَةُ وَ الرَّحْمَةُ وَ الْمُدَاوَمَةُ وَ الْبَشَاشَةُ وَ الْمُطَاوَعَةُ وَ ذُلُّ النَّفْسِ وَ النُّهَى وَ الْوَرَعُ وَ حُسْنُ الْخُلُقِ
And there branch out from the modesty, the softness, and the kindness, and the mercy, and the perseverance, and the bashfulness, and the submissiveness, and the self-humiliation, and the intelligence, and the devoutness, and good manners.
وَ يَتَشَعَّبُ مِنَ الْمُدَاوَمَةِ عَلَى الْخَيْرِ الصَّلَاحُ وَ الِاقْتِدَارُ وَ الْعِزُّ وَ الْإِخْبَاتُ وَ الْإِنَابَةُ وَ السُّؤْدُدُ وَ الْأَمْنُ وَ الرِّضَا فِي النَّاسِ وَ حُسْنُ الْعَاقِبَةِ
And there branch out from the perseverance upon the good, the righteousness, and the power, and the honour, and the humbleness, and the penitence, and the rectitude, and the security, and the pleasure among the people and good consequences.
وَ يَتَشَعَّبُ مِنْ كَرَاهَةِ الشَّرِّ حُسْنُ الْأَمَانَةِ وَ تَرْكُ الْخِيَانَةِ وَ اجْتِنَابُ السُّوءِ وَ تَحْصِينُ الْفَرْجِ وَ صِدْقُ اللِّسَانِ وَ التَّوَاضُعُ وَ التَّضَرُّعُ لِمَنْ هُوَ فَوْقَهُ وَ الْإِنْصَافُ لِمَنْ هُوَ دُونَهُ وَ حُسْنُ الْجِوَارِ وَ مُجَانَبَةُ إِخْوَانِ السَّوْءِ
And there branch out from abhorrence of the evil, goodly enstrutment and neglect of the betrayal, and shunning the evil, and protecting the private parts, and truthfulness of the tongue, and the humbleness, and the beseeching to the One-azwj Who is above him, and the fairness to the one who is below him, and good neighbourliness, and keeping aside from the brothers of evil.
وَ يَتَشَعَّبُ مِنَ الرَّزَانَةِ التَّوَقُّرُ وَ السُّكُونُ وَ التَّأَنِّي وَ الْعِلْمُ وَ التَّمْكِينُ وَ الْحُظْوَةُ وَ الْمَحَبَّةُ وَ الْفَلَحُ وَ الزِّكَايَةُ وَ الْإِنَابَةُ
And there branch out from the sobriety, the dignity, and the calmness, and the prudence, and the knowledge, and the enablement, and the esteem, and the love, and the success, and the purity, and the penitence.
وَ يَتَشَعَّبُ مِنْ طَاعَةِ النَّاصِحِ زِيَادَةُ الْعَقْلِ وَ كَمَالُ اللُّبِّ وَ مَحْمَدَةُ النَّاسِ وَ الِامْتِعَاضُ مِنَ اللَّوْمِ وَ الْبُعْدُ مِنَ الْبَطْشِ وَ اسْتِصْلَاحُ الْحَالِ وَ مُرَاقَبَةُ مَا هُوَ نَازِلٌ وَ الِاسْتِعْدَادُ لِلْعَدُوِّ وَ الِاسْتِقَامَةُ عَلَى الْمِنْهَاجِ وَ الْمُدَاوَمَةُ عَلَى الرَّشَادِ
And there branch out from obedience of the adviser, increase of the intellect, and perfection of the reasoning, and praises of the people, and the resentment from the blame, and the remoteness from the oppression, and the correction of the situation, and watching out for what is to befall, and the preparation for the enemy, and the steadfastness upon the program, and the persistence upon the rightful guidance.
فَهَذِهِ مِائَةُ خَصْلَةٍ مِنْ أَخْلَاقِ الْعَاقِلِ.
So these are one hundred traits from the morals of the intellect’’.[22]
2- الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ اللُّؤْلُؤِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ الطَّاطَرِيِّ عَنْ سَعِيدِ بْنِ مُحَمَّدٍ عَنْ دُرُسْتَ عَنْ أَبِي الْأَصْبَغِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: بُنِيَ الْجَسَدُ عَلَى أَرْبَعَةِ أَشْيَاءَ الرُّوحِ وَ الْعَقْلِ وَ الدَّمِ وَ النَّفْسِ فَإِذَا خَرَجَ الرُّوحُ تَبِعَهُ الْعَقْلُ فَإِذَا رَأَى الرُّوحُ شَيْئاً حَفِظَهُ عَلَيْهِ الْعَقْلُ وَ بَقِيَ الدَّمُ وَ النَّفْسُ.
(The book) ‘Al Khisaal’ – From Muhammad Bin Musa Bin Al Mutawakkil, from Muhammad Bin Yahya Al Attar, from Muhammad Bin Ahmad Al Ashary, from Al-Hassan Bin Al Husayn Al Luluie, from Ali Bin Al Husayn Al Tatary, from Saeed Bin Muhammad, from Dorost, from Abu Al Asbagh,
‘From Abu Abdullah-asws having said: ‘The (human) body is built upon four things – the soul, and the intellect, and the blood, and the self. So when the souls comes out, the intellect follows it, and when the soul sees something, the intellect preserves upon it, and there remain the blood and the self’’.[23]
3- الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قِوَامُ الْإِنْسَانِ وَ بَقَاؤُهُ بِأَرْبَعَةٍ بِالنَّارِ وَ النُّورِ وَ الرِّيحِ وَ الْمَاءِ فَبِالنَّارِ يَأْكُلُ وَ يَشْرَبُ وَ بِالنُّورِ يُبْصِرُ وَ يَعْقِلُ وَ بِالرِّيحِ يَسْمَعُ وَ يَشَمُّ وَ بِالْمَاءِ يَجِدُ لَذَّةَ الطَّعَامِ وَ الشَّرَابِ
(The book) ‘Al Khisaal’ – from Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Muhammad Bin Al Husayn Bin Abu Al Khattab, from Muhammad Bin Sinan, from Al Mufazzal,
‘From Abu Abdullah-asws having said: ‘The standing of the human being and his remaining is due to four – the fire, and the light, and the wind, and the water. By the fire, he eats and drinks, and by the light he sees and understands, and by the wind he hears and smells, and by the water he feels the pleasures of the good and the drink.
فَلَوْ لَا النَّارُ فِي مَعِدَتِهِ لَمَا هَضَمَتِ الطَّعَامَ وَ الشَّرَابَ وَ لَوْ لَا النُّورُ فِي بَصَرِهِ لَمَا أَبْصَرَ وَ لَا عَقَلَ وَ لَوْ لَا الرِّيحُ لَمَا الْتَهَبَتْ نَارُ الْمَعِدَةِ وَ لَوْ لَا الْمَاءُ لَمْ يَجِدْ لَذَّةَ الطَّعَامِ وَ الشَّرَابِ
Had it not been for the fire in his stomach, he would not have digested the food and the drink, and had it not been for the light in his sight, he would not have visualised nor understood, and had it not been for the wind, the fire of the stomach would not have ignited, and had it not been for the water, he would not have felt the pleasures of the good and the drink’.
قَالَ وَ سَأَلْتُهُ عَنِ النِّيرَانِ
He (the narrator) said, ‘And I asked him-asws about the fires’.
فَقَالَ النِّيرَانُ أَرْبَعَةٌ نَارٌ تَأْكُلُ وَ تَشْرَبُ وَ نَارٌ تَأْكُلُ وَ لَا تَشْرَبُ وَ نَارٌ تَشْرَبُ وَ لَا تَأْكُلُ وَ نَارٌ لَا تَأْكُلُ وَ لَا تَشْرَبُ
He-asws said: ‘The fires are four – a fire which eats and drinks, and a fire which eats and does not drink, and a fire which drinks and does not eat, and a fire which neither eats nor drinks.
فَالنَّارُ الَّتِي تَأْكُلُ وَ تَشْرَبُ فَنَارُ ابْنِ آدَمَ وَ جَمِيعِ الْحَيَوَانِ وَ الَّتِي تَأْكُلُ وَ لَا تَشْرَبُ فَنَارُ الْوَقُودِ وَ الَّتِي تَشْرَبُ وَ لَا تَأْكُلُ فَنَارُ الشَّجَرَةِ وَ الَّتِي لَا تَأْكُلُ وَ لَا تَشْرَبُ فَنَارُ الْقَدَّاحَةِ وَ الْحُبَاحِبِ.
The fire which eats and drinks, it is a fire of the son of Adam-as and entirety of the animals, and that which eats and does not drink, it is fire of the fuel (firewood), and that which drinks and does not eat, it is fire of the tree, and that which neither eats nor drinks, it is fire of the igniter and the firefly (glow worm)’’.[24]
(The book) ‘Al Uyoun’ – From Hany Bin Muhammad Bin Mahmoud Al Abdy, from his father, by his chain raising it,
‘Musa-asws Bin Ja’far-asws entered to see (the caliph) Al-Rasheed. Al-Rasheed said to him-asws, ‘O son-asws of Rasool-Allah-saww! Inform me about the four natures’.
فَقَالَ مُوسَى ع أَمَّا الرِّيحُ فَإِنَّهُ مَلِكٌ يُدَارَى وَ أَمَّا الدَّمُ فَإِنَّهُ عَبْدٌ عَارِمٌ وَ رُبَّمَا قَتَلَ الْعَبْدُ مَوْلَاهُ وَ أَمَّا الْبَلْغَمُ فَإِنَّهُ خَصِمٌ جَدِلٌ إِنْ سَدَدْتَهُ مِنْ جَانِبٍ انْفَتَحَ مِنْ آخَرَ وَ أَمَّا الْمِرَّةُ فَإِنَّهَا أَرْضٌ إِذَا اهْتَزَّتْ رَجَفَتْ بِمَا فَوْقَهَا
Musa-asws said: ‘As for the wind, it is a compliant king, and as for the blood, it is a tolerant slave, and sometimes the slave kills his master; and as for the phlegm, it is a disputant, quarrelsome. If you were to block it from one side, it would be unlocked from the other; and as for the bitterness, it is a land when it trembles, it shakes with whatever is above it’.
فَقَالَ لَهُ هَارُونُ يَا ابْنَ رَسُولِ اللَّهِ تُنْفِقُ عَلَى النَّاسِ مِنْ كُنُوزِ اللَّهِ وَ رَسُولِهِ.
Haroun said to him-asws, ‘O son-asws of Rasool-Allah-saww! You-asws have outlaid (showered) upon the people from the treasures of Allah-azwj and His-azwj Rasool-saww’’.[25]
5- الْعُيُونُ، وَ الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي طَاهِرِ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: الطَّبَائِعُ أَرْبَعٌ فَمِنْهُنَّ الْبَلْغَمُ وَ هُوَ خَصِمٌ جَدِلٌ وَ مِنْهُنَّ الدَّمُ وَ هُوَ عَبْدٌ وَ رُبَّمَا قَتَلَ الْعَبْدُ سَيِّدَهُ وَ مِنْهُنَّ الرِّيحُ وَ هُوَ مَلِكٌ يُدَارَى وَ مِنْهُنَّ الْمِرَّةُ وَ هَيْهَاتَ وَ هَيْهَاتَ هِيَ الْأَرْضُ إِذَا ارْتَجَّتْ ارْتَجَّتْ بِمَا عَلَيْهَا.
(The books) ‘Al Uyoun’ and ‘Al Illal’ – From his father, from Sa’ad Bin Abdullah, from Ahmad Bin Abu Abdullah Al Barqy, from someone else, from Abu Tahir Bin Abu Hamza,
‘From Abu Al-Hassan Al-Reza-asws having said: ‘The four natures, from these is the phlegm, and it is a contending, quarrelsome; and from these is the blood, and it is a slave, and sometimes the slave kills his master; and from these is the wind, and it is a compliant king; and from these is the bitterness, and far be it! Far be it! It is the earth. When it shakes, it shakes with whatever is upon it’’.[26]
6 الْعِلَلُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ الْكُوفِيِّ عَنْ مُوسَى بْنِ عِمْرَانَ النَّخَعِيِّ عَنْ عَمِّهِ الْحُسَيْنِ بْنِ يَزِيدَ عَنْ إِسْمَاعِيلَ بْنِ أَبِي زِيَادٍ السَّكُونِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّمَا صَارَ الْإِنْسَانُ يَأْكُلُ وَ يَشْرَبُ بِالنَّارِ وَ يُبْصِرُ وَ يَعْمَلُ بِالنُّورِ وَ يَسْمَعُ وَ يَشَمُّ بِالرِّيحِ وَ يَجِدُ لَذَّةَ الطَّعَامِ وَ الشَّرَابِ بِالْمَاءِ وَ يَتَحَرَّكُ بِالرُّوحِ
(The book) ‘Al Illal’ – From Ali Bin Ahmad, from Muhammad Bin Abu Abdullah Al Kufi, from Musa Bin Imran Al Nakhaie, from his uncle Al Husayn Bin Yazeed, from Ismail Bin Abu Ziyad Al Sakuni who said,
‘Abu Abdullah-asws said: ‘But rather the human being became eating and drinking by the fire; and he sees and works by the light, and hears and smells by the wind, and finds the pleasures of the food and the drink by the water, and he moves by the soul.
وَ لَوْ لَا أَنَّ النَّارَ فِي مَعِدَتِهِ مَا هُضِمَتْ أَوْ قَالَ حُطِمَتِ الطَّعَامُ وَ الشَّرَابُ فِي جَوْفِهِ وَ لَوْ لَا الرِّيحُ مَا الْتَهَبَتْ نَارُ الْمَعِدَةِ وَ لَا خَرَجَ الثُّفْلُ مِنْ بَطْنِهِ وَ لَوْ لَا الرُّوحُ مَا تَحَرَّكَ وَ لَا جَاءَ وَ لَا ذَهَبَ
And had it not been for the fire in his stomach, he would not digest’. Or said: ‘The food and the drink would be ruined in his inside; and had it not been for the wind, the fire of the stomach would not ignite, nor would the residue come out from his belly; and had it not been for the wind, he would neither move, nor come, nor go.
وَ لَوْ لَا بَرْدُ الْمَاءِ لَاحْتَرَقَهُ نَارُ الْمَعِدَةِ وَ لَوْ لَا النُّورُ مَا أَبْصَرَ وَ لَا عَقَلَ فَالطِّينُ صُورَتُهُ وَ الْعَظْمُ فِي جَسَدِهِ بِمَنْزِلَةِ الشَّجَرِ فِي الْأَرْضِ وَ الدَّمُ فِي جَسَدِهِ بِمَنْزِلَةِ الْمَاءِ فِي الْأَرْضِ وَ لَا قِوَامَ لِلْأَرْضِ إِلَّا بِالْمَاءِ وَ لَا قِوَامَ لِجَسَدِ الْإِنْسَانِ إِلَّا بِالدَّمِ وَ الْمُخُّ دَسَمُ الدَّمِ وَ زُبْدُهُ
And had it not been for the coldness of the water, the fire of the stomach would incinerate him; and had in not been for the fire he would neither visualise nor understand. So the clay is his image, and the bone in his body is at the status of the tree in the earth, and the blood in his body is at the status of the water in the earth, and the earth cannot stand except with the water, nor can there be standing for the human body except with the blood, and the brain enriches the blood and foams it.
فَهَكَذَا الْإِنْسَانُ خُلِقَ مِنْ شَأْنِ الدُّنْيَا وَ شَأْنِ الْآخِرَةِ فَإِذَا جَمَعَ اللَّهُ بَيْنَهُمَا صَارَتْ حَيَاتُهُ فِي الْأَرْضِ لِأَنَّهُ نَزَلَ مِنْ شَأْنِ السَّمَاءِ إِلَى الدُّنْيَا فَإِذَا فَرَّقَ اللَّهُ بَيْنَهُمَا صَارَتْ تِلْكَ الْفُرْقَةُ الْمَوْتَ تَرُدُّ شَأْنَ الْأُخْرَى إِلَى السَّمَاءِ
So, like that is the human being, created for an occurrence from the world and an occurrence from the Hereafter. When Allah-azwj Gathers between the two, his life came to be in the earth because he descended from an occurrence from the sky to the world. When Allah-azwj Separated between the two, that separation becomes the death, the other occurrence returns to the sky.
فَالْحَيَاةُ فِي الْأَرْضِ وَ الْمَوْتُ فِي السَّمَاءِ وَ ذَلِكَ أَنَّهُ يُفَرَّقُ بَيْنَ الْأَرْوَاحِ وَ الْجَسَدِ فَرُدَّتِ الرُّوحُ وَ النُّورُ إِلَى الْقُدْرَةِ الْأُولَى وَ تُرِكَ الْجَسَدُ لِأَنَّهُ مِنْ شَأْنِ الدُّنْيَا وَ إِنَّمَا فَسَدَ الْجَسَدُ فِي الدُّنْيَا لِأَنَّ الرِّيحَ تُنَشِّفُ الْمَاءَ فَيَيْبَسُ فَيَبْقَى الطِّينُ فَيَصِيرُ رُفَاتاً وَ يَبْلَى وَ يَرْجِعُ كُلٌّ إِلَى جَوْهَرِهِ الْأَوَّلِ
So the life in the earth and the death in the sky, and that is because He-azwj Separated between the souls and the bodies, so the soul and the light returns to the first Power, and the body is left because it is from the occurrence of the world, and rather the body is spoilt in the world because the wind dries the water, so it dries up, and the clay remains, so it becomes scattered and decays, and each returned to its first essence.
وَ تَحَرَّكَتِ الرُّوحُ بِالنَّفْسِ حَرَكَتَهَا مِنَ الرِّيحِ فَمَا كَانَ مِنْ نَفْسِ الْمُؤْمِنِ فَهُوَ نُورٌ مُؤَيَّدٌ بِالْعَقْلِ وَ مَا كَانَ مِنْ نَفْسِ الْكَافِرِ فَهُوَ نَارٌ مُؤَيَّدٌ بِالنَّكْرَاءِ فَهَذِهِ صُورَةُ نَارٍ وَ هَذِهِ صُورَةُ نُورٍ
And the soul moves with the self-moving it from the wind. So whatever was from a self of the Momin, so it is light aided by the intellect, and whatever was from a self of the Kafir, so it is fire aided by the abominable. So this is an outline of fire, and this is an outline of light.
وَ الْمَوْتُ رَحْمَةٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ لِعِبَادِهِ الْمُؤْمِنِينَ وَ نَقِمَةٌ عَلَى الْكَافِرِينَ وَ لِلَّهِ عُقُوبَتَانِ إِحْدَاهُمَا مِنْ أَمْرِ الرُّوحِ وَ الْأُخْرَى تَسْلِيطُ بَعْضِ النَّاسِ عَلَى بَعْضٍ
And the death is a Mercy from Allah-azwj Mighty and Majestic to His-azwj Momineen servants, and a scourge upon the Kafirs, and there are two Punishments of Allah-azwj, one of these is from the matter of the soul, and the other one is a domination (injustice) of some people over the others.
فَمَا كَانَ مِنْ قِبَلِ الرُّوحِ فَهُوَ السُّقْمُ وَ الْفَقْرُ وَ مَا كَانَ مِنْ تَسْلِيطٍ فَهُوَ النَّقِمَةُ وَ ذَلِكَ قَوْلُهُ تَعَالَى وَ كَذلِكَ نُوَلِّي بَعْضَ الظَّالِمِينَ بَعْضاً بِما كانُوا يَكْسِبُونَ مِنَ الذُّنُوبِ
So whatever was from direction of the soul, it is the sickness and the poverty, and whatever was from the domination, so it is the scourge (torment), and that is the Word of the Exalted: And like that We Cause some of the unjust ones to befriend the others due to what they were earning [6:129] from the sins.
فَمَا كَانَ مِنْ ذَنْبِ الرُّوحِ مِنْ ذَلِكَ سُقْمٌ وَ فَقْرٌ وَ مَا كَانَ مِنْ تَسْلِيطٍ فَهُوَ النَّقِمَةُ وَ كُلُّ ذَلِكَ لِلْمُؤْمِنِ عُقُوبَةٌ لَهُ فِي الدُّنْيَا وَ عَذَابٌ لَهُ فِيهَا
So whatever was from a sin of the soul, it would be from that sickness and poverty, and whatever was from the domination, it is the scourge, and all that is for the Momin, as a torment for him in the world and a Punishment for him in it.
وَ أَمَّا الْكَافِرُ فَنَقِمَةٌ عَلَيْهِ فِي الدُّنْيَا وَ سُوءُ الْعَذَابِ فِي الْآخِرَةِ وَ لَا يَكُونُ ذَلِكَ إِلَّا بِذَنْبٍ وَ الذَّنْبُ مِنَ الشَّهْوَةِ وَ هِيَ مِنَ الْمُؤْمِنِ خَطَأٌ وَ نِسْيَانٌ وَ أَنْ يَكُونَ مُسْتَكْرَهاً وَ مَا لَا يُطِيقُ
And as for the Kafir, it is a scour upon him in the world, and an evil Punishment in the Hereafter, and that cannot happen except by a sin, and the sin is from the lustful desires, and it is a mistake and forgetfulness from the Momin, and that he would be disliking it and what he does not tolerate.
وَ مَا كَانَ فِي الْكَافِرِ فَعَمْدٌ وَ جُحُودٌ وَ اعْتِدَاءٌ وَ حَسَدٌ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ كُفَّاراً حَسَداً مِنْ عِنْدِ أَنْفُسِهِمْ.
And what happens regarding the Kafir, it is deliberate, and a rejection, and aggression, and envy, and that is the Word of Allah-azwj Mighty and Majestic: as Kafirs, out of envy from themselves, [2:109]’’.[27]
7- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا أَحَبَّ أَنْ يَخْلُقَ خَلْقاً بِيَدِهِ وَ ذَلِكَ بَعْدَ مَا مَضَى مِنَ الْجِنِّ وَ النَّسْنَاسِ فِي الْأَرْضِ سَبْعَةُ آلَافِ سَنَةٍ
(The book) ‘Al Illal’ – From Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Al-Hassan Bin Mahboub, from Amro Bin Abu Al Miqdam, from Jabir,
‘From Abu Abdullah-asws who said, ‘Amir Al-Momineen-asws said: ‘Allah-azwj Blessed and Exalted Loved to Create a creature by His-azwj Hand, and that is after what has passed from the Jinn and the Nasnaas (Pre-Adam-as people) in the earth by seven thousand years’.
قَالَ وَ لَمَّا كَانَ مِنْ شَأْنِ اللَّهِ أَنْ يَخْلُقَ آدَمَ لِلَّذِي أَرَادَ مِنَ التَّدْبِيرِ وَ التَّقْدِيرِ لِمَا هُوَ مُكَوِّنُهُ فِي السَّمَاوَاتِ وَ الْأَرْضِ وَ عِلْمِهِ لَمَّا أَرَادَ مِنْ ذَلِكَ كُلِّهِ كَشَطَ عَنْ أَطْبَاقِ السَّمَاوَاتِ ثُمَّ قَالَ لِلْمَلَائِكَةِ انْظُرُوا إِلَى أَهْلِ الْأَرْضِ مِنْ خَلْقِي مِنَ الْجِنِّ وَ النَّسْنَاسِ
He-asws said; ‘And when it was from the Glory of Allah-azwj to Create Adam-as for that which He-azwj Wanted from the strategy and the Pre-determination when He-azwj Brought him-as into being in the skies and the earth, and His-azwj Knowledge of what He-azwj Wanted from that, all of it, He-azwj Scraped off from the layers of the skies, then Said to the Angels: “Look at the people of the earth, from My-azwj creatures from the Jinn and the Nasnaas!”
فَلَمَّا رَأَوْا مَا يَعْمَلُونَ فِيهَا مِنَ الْمَعَاصِي وَ سَفْكِ الدِّمَاءِ وَ الْفَسَادِ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ عَظُمَ ذَلِكَ عَلَيْهِمْ وَ غَضِبُوا لِلَّهِ وَ أَسِفُوا عَلَى أَهْلِ الْأَرْضِ وَ لَمْ يَمْلِكُوا غَضَبَهُمْ
When they saw what they were doing therein from the (acts of) disobedience, and shedding the blood, and the corruption in the earth without right, that was grievous upon them and they were angered for the Sake of Allah-azwj, and they pitied upon (were sorry for) the people of the earth, and they could not control their anger.
أَنْ قَالُوا يَا رَبِّ أَنْتَ الْعَزِيزُ الْقَادِرُ الْجَبَّارُ الْقَاهِرُ الْعَظِيمُ الشَّأْنِ وَ هَذَا خَلْقُكَ الضَّعِيفُ الذَّلِيلُ فِي أَرْضِكَ يَتَقَلَّبُ فِي قَبْضَتِكَ وَ يَعِيشُونَ بِرِزْقِكَ وَ يَسْتَمْتِعُونَ بِعَافِيَتِكَ وَ هُمْ يَعْصُونَكَ بِمِثْلِ هَذِهِ الذُّنُوبِ الْعِظَامِ لَا تَأْسَفُ وَ لَا تَغْضَبُ وَ لَا تَنْتَقِمُ لِنَفْسِكَ لِمَا تَسْمَعُ مِنْهُمْ وَ تَرَى وَ قَدْ عَظُمَ ذَلِكَ عَلَيْنَا وَ أَكْبَرْنَاهُ فِيكَ
They said, ‘O Lord-azwj! You-azwj are the Mighty, the Able, the Subduer, the Magnificent, the Glorious, and this creation of Yours-azwj, the weak, the disgraceful in Your-azwj earth, turning in Your-azwj Grip and are living with Your-azwj sustenance, and they are enjoying with Your-azwj Given well-being, and they are disobeying You-azwj with the likes of these major sins, You-azwj are neither Pitying, nor Angered, nor Avenging for Yourself-azwj when You-azwj are Hearing from them and are Seeing, and that has been grievous upon them, and we are considering it too bid for Your-azwj Sake!’
فَلَمَّا سَمِعَ اللَّهُ عَزَّ وَ جَلَّ مِنَ الْمَلَائِكَةِ قَالَ إِنِّي جاعِلٌ فِي الْأَرْضِ خَلِيفَةً لِي عَلَيْهِمْ فَيَكُونُ حَجَّةً لِي عَلَيْهِمْ فِي أَرْضِي عَلَى خَلْقِي
When Allah-azwj Mighty and Majestic Heard from the Angels, He-azwj Said: “I am going to Make a Caliph in the earth. [2:30] for Me-azwj upon them, so he-as would be a Divine Authority for Me-azwj upon them in My-azwj earth upon My-azwj creatures!”
فَقَالَتِ الْمَلَائِكَةُ سُبْحَانَكَ أَ تَجْعَلُ فِيها مَنْ يُفْسِدُ فِيها وَ يَسْفِكُ الدِّماءَ وَ نَحْنُ نُسَبِّحُ بِحَمْدِكَ وَ نُقَدِّسُ لَكَ
The Angels said: ‘Glory be to You-azwj! Are You going to Make in it one who will make mischief therein and shed the blood, and we Glorify with Your Praise and we extol Your Holiness? [2:30].
قَالُوا فَاجْعَلْهُ مِنَّا فَإِنَّا لَا نُفْسِدُ فِي الْأَرْضِ وَ لَا نَسْفِكُ الدِّمَاءَ
They said, ‘Make him to be from us (Angels), for we will not be corrupt in the earth, nor will we shed the blood!’
قَالَ اللَّهُ جَلَّ جَلَالُهُ يَا مَلَائِكَتِي إِنِّي أَعْلَمُ ما لا تَعْلَمُونَ إِنِّي أُرِيدُ أَنْ أَخْلُقَ خَلْقاً بِيَدِي أَجْعَلُ ذُرِّيَّتَهُ أَنْبِيَاءَ مُرْسَلِينَ وَ عِبَاداً صَالِحِينَ وَ أَئِمَّةً مُهْتَدِينَ أَجْعَلُهُمْ خُلَفَائِي عَلَى خَلْقِي فِي أَرْضِي يَنْهَوْنَهُمْ عَنْ مَعَاصِيَ وَ يُنْذِرُونَهُمْ عَذَابِي وَ يَهْدُونَهُمْ إِلَى طَاعَتِي وَ يَسْلُكُونَ بِهِمْ طَرِيقَ سَبِيلِي وَ أَجْعَلُهُمْ حُجَّةً لِي عُذْراً أَوْ نُذْراً
Allah-azwj, Majestic is His-azwj Majesty, Said: “O My-azwj Angels! I Know what you do not know [2:30]. I-azwj Want to Create a creature with My-azwj Hands. I-azwj shall Make his-as offspring as Prophets-as, Messengers-as, and righteous servants, and Guided Imams-asws. I-azwj shall Make them-asws My-azwj Caliphs in My-azwj earth, forbidding them from disobeying Me-azwj and warning them of My-azwj Punishment, and guiding them to obeying Me-azwj, and travelling with them the path of My-azwj Way, and I-azwj shall Make them Divine Authorities of Mine-azwj, excusing or warning.
وَ أُبِينُ النَّسْنَاسَ مِنْ أَرْضِي فَأُطَهِّرُهَا مِنْهُمْ وَ أَنْقُلُ مَرَدَةَ الْجِنِّ الْعُصَاةَ عَنْ بَرِيَّتِي وَ خَلْقِي وَ خِيَرَتِي وَ أُسْكِنُهُمْ فِي الْهَوَاءِ وَ فِي أَقْطَارِ الْأَرْضِ لَا يُجَاوِرُونَ نَسْلَ خَلْقِي وَ أَجْعَلُ بَيْنَ الْجِنِّ وَ بَيْنَ خَلْقِي حِجَاباً وَ لَا يَرَى نَسْلُ خَلْقِي الْجِنَّ وَ لَا يُؤَانِسُونَهُمْ وَ لَا يُخَالِطُونَهُمْ
I-azwj shall Clear the Nasnaas from My-azwj earth and Purify it from them, and I-azwj shall Transfer the apostate Jinn, the disobedient, away from My-azwj citizens and My-azwj creatures, and My-azwj Chosen ones, and I-azwj shall Settle them in the air and in the horizons of the earth. They will not be neighbours of My-azwj creatures, and I-azwj shall Make a veil to be between the Jinn and My-azwj creatures, and the offspring of My-azwj creatures will not see the Jinn, and they will neither sympathising with them nor mingling with them!
فَمَنْ عَصَانِي مِنْ نَسْلِ خَلْقِيَ الَّذِينَ اصْطَفَيْتُهُمْ لِنَفْسِي أَسْكَنْتُهُمْ مَسَاكِنَ الْعُصَاةِ وَ أَوْرَدْتُهُمْ مَوَارِدَهُمْ وَ لَا أُبَالِي
So, the one from My-azwj creatures who disobeys Me-azwj, those whom I-azwj have Chosen the for Myself-azwj, I-azwj shall Settle them the dwellings of the disobedient ones, and Return them to their places, and I-azwj do not Care!”
فَقَالَتِ الْمَلَائِكَةُ يَا رَبَّنَا افْعَلْ مَا شِئْتَ لا عِلْمَ لَنا إِلَّا ما عَلَّمْتَنا إِنَّكَ أَنْتَ الْعَلِيمُ الْحَكِيمُ
The Angels said, ‘O our Lord-azwj! Do whatever You-azwj so Desire to. There is no knowledge for us except what You Taught us; surely You are the Knowing, the Wise [2:31].
فَقَالَ اللَّهُ جَلَّ جَلَالُهُ لِلْمَلَائِكَةِ إِنِّي خالِقٌ بَشَراً مِنْ صَلْصالٍ مِنْ حَمَإٍ مَسْنُونٍ فَإِذا سَوَّيْتُهُ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ ساجِدِينَ
Allah-azwj, Majestic is His-azwj Majesty Said to the Angels: “I will Create a person from clay of matured mud, altered [15:28] So when I Complete him and Blow into him from My Spirit, then fall down towards him in Sajdah” [15:29].
وَ كَانَ ذَلِكَ مِنْ أَمْرِ اللَّهِ عَزَّ وَ جَلَّ تَقَدَّمَ إِلَى الْمَلَائِكَةِ فِي آدَمَ مِنْ قَبْلِ أَنْ يَخْلُقَهُ احْتِجَاجاً مِنْهُ عَلَيْهِمْ
And that was from the Command of Allah-azwj Mighty and Majestic preceding to the Angels regarding Adam-as from before He-azwj had Created him-as as an Argumentation from Him-azwj upon them.
قَالَ فَاغْتَرَفَ تَبَارَكَ وَ تَعَالَى غُرْفَةً مِنَ الْمَاءِ الْعَذْبِ الْفُرَاتِ فَصَلْصَلَهَا فَجَمَدَتْ ثُمَّ قَالَ لَهَا مِنْكِ أَخْلُقُ النَّبِيِّينَ وَ الْمُرْسَلِينَ وَ عِبَادِيَ الصَّالِحِينَ وَ الْأَئِمَّةَ الْمُهْتَدِينَ الدُّعَاةَ إِلَى الْجَنَّةِ وَ أَتْبَاعَهُمْ إِلَى يَوْمِ الْقِيَامَةِ وَ لَا أُبَالِي وَ لَا أُسْأَلُ عَمَّا أَفْعَلُ وَ هُمْ يُسْئَلُونَ يَعْنِي بِذَلِكَ خَلْقَهُ أَنَّهُ سَيَسْأَلُهُمْ
He-asws said: ‘The Blessed and Exalted Scooped out a scoop from the fresh water of the Euphrates. He-azwj Shook it, so it solidified. Then He-azwj Said to it: “From you I-azwj shall Create the Prophets-as, and the Messengers-as, and My-azwj righteous servants, and the Guided Imams-asws, the callers to the Paradise, and their-asws followers up to the Day of Qiyamah, and I-azwj don’t Care, nor will I-azwj be questioned about what I-azwj Do, and they would be Questioned!” – meaning by that His-azwj creatures, and they will be Questioned.
ثُمَّ اغْتَرَفَ غُرْفَةً مِنَ الْمَاءِ الْمَالِحِ الْأُجَاجِ فَصَلْصَلَهَا فَجَمَدَتْ ثُمَّ قَالَ لَهَا مِنْكِ أَخْلُقُ الْجَبَّارِينَ وَ الْفَرَاعِنَةَ وَ الْعُتَاةَ إِخْوَانَ الشَّيَاطِينِ وَ الدُّعَاةَ إِلَى النَّارِ يَوْمَ الْقِيَامَةِ وَ أَتْبَاعَهُمْ وَ لَا أُبَالِي وَ لَا أُسْأَلُ عَمَّا أَفْعَلُ وَ هُمْ يُسْئَلُونَ
Then He-azwj Scooped out a scoop from the salty water, the bitter. He-azwj Shook it, and it solidified. Then He-azwj Said to it: ‘From you I-azwj shall Create the tyrants, and the Pharaohs, and the insolent brethren of the Satans-la, and the callers to the Fire on the Day of Qiyamah, and their followers, and I-azwj don’t Care, nor will I-azwj be questioned about what I-azwj Do, and they will be Questioned!”’
قَالَ وَ شَرَطَ فِي ذَلِكَ الْبَدَاءَ وَ لَمْ يَشْتَرِطْ فِي أَصْحَابِ الْيَمِينِ الْبَدَاءَ ثُمَّ خَلَطَ الْمَاءَيْنِ فَصَلْصَلَهُمَا ثُمَّ أَلْقَاهُمَا قُدَّامَ عَرْشِهِ وَ هُمَا ثُلَّةٌ مِنْ طِينٍ
He-asws said: ‘And He-azwj Placed a condition of the Change of Decision in that, and He-azwj did not Place a condition of the Change of Decision regarding the companions of the right hand. Then He-azwj Mixed the two waters. He-azwj Shook it, then Threw these in front of His-azwj Thrown, and these two (waters) were a third of the clay.
ثُمَّ أَمَرَ الْمَلَائِكَةَ الْأَرْبَعَةَ الشِّمَالَ وَ الدَّبُورَ وَ الصَّبَا وَ الْجَنُوبَ أَنْ جَوِّلُوا عَلَى هَذِهِ السُّلَالَةِ الطِّينِ وَ أَبْرِءُوهَا وَ أَنْشِئُوهَا ثُمَّ جَزِّءُوهَا وَ فَصِّلُوهَا وَ أَجْرُوا فِيهَا الطَّبَائِعَ الْأَرْبَعَةَ الرِّيحَ وَ الْمِرَّةَ وَ الدَّمَ وَ الْبَلْغَمَ
Then He-azwj Commanded the four Angels (of the winds), Al Shimal, and Al Dabour, and Al Saba, and Al-Junoub to circle upon this extract of the clay and clear it and mature it. Then He-azwj Segmented it and Separated it and Flowed the four natures in it – the wind, and the bitterness, and the blood, and the phlegm’.
قَالَ فَجَالَتِ الْمَلَائِكَةُ عَلَيْهَا وَ هِيَ الشِّمَالُ وَ الصَّبَا وَ الْجَنُوبُ وَ الدَّبُورُ فَأَجْرَوْا فِيهَا الطَّبَائِعَ الْأَرْبَعَةَ
He-asws said: ‘The Angels circled upon it, and these are the (winds) Al-Shimal, and Al-Saba, and Al-Junoub, and Al-Dabour, and flowed the four natures in it’.
قَالَ وَ الرِّيحُ فِي الطَّبَائِعِ الْأَرْبَعَةِ فِي الْبَدَنِ مِنْ نَاحِيَةِ الشِّمَالِ
He-asws said: ‘And the wind is among the four natures in the body from the direction of Al-Shimal’.
قَالَ وَ الْبَلْغَمُ فِي الطَّبَائِعِ الْأَرْبَعَةِ فِي الْبَدَنِ مِنْ نَاحِيَةِ الصَّبَا
He-asws said: ‘And the phlegm is among the four natures in the body, from the direction of Al-Saba’.
قَالَ وَ الْمِرَّةُ فِي الطَّبَائِعِ الْأَرْبَعَةِ فِي الْبَدَنِ مِنْ نَاحِيَةِ الدَّبُورِ
He-asws said: ‘And the bitterness is among the fourth natures in the body, from the direction of Al-Dabour’.
قَالَ وَ الدَّمُ فِي الطَّبَائِعِ الْأَرْبَعَةِ فِي الْبَدَنِ مِنْ نَاحِيَةِ الْجَنُوبِ
He-asws said: ‘And the blood is among the four natures in the body, from the direction of Al-Junoub’.
قَالَ فَاسْتَقَلَّتِ النَّسَمَةُ وَ كَمَلَ الْبَدَنُ
He-asws said: ‘The person became independent, and the body was perfected’.
قَالَ فَلَزِمَهُ مِنْ نَاحِيَةِ الرِّيحِ حُبُّ الْحَيَاةِ وَ طُولُ الْأَمَلِ وَ الْحِرْصُ وَ لَزِمَهُ مِنْ نَاحِيَةِ الْبَلْغَمِ حُبُّ الطَّعَامِ وَ الشَّرَابِ وَ اللِّينُ وَ الرِّفْقُ وَ لَزِمَهُ مِنْ نَاحِيَةِ الْمِرَّةِ الْغَضَبُ وَ السَّفَهُ وَ الشَّيْطَنَةُ وَ التَّجَبُّرُ وَ التَّمَرُّدُ وَ الْعَجَلَةُ وَ لَزِمَهُ مِنْ نَاحِيَةِ الدَّمِ حُبُّ النِّسَاءِ وَ اللَّذَّاتِ وَ رُكُوبُ الْمَحَارِمِ وَ الشَّهَوَاتِ
He-asws said: ‘So it necessitated him, from direction of the wind, the love of life, and long hopes, and greed; and it necessitated him, from direction of the phlegm, love of the food and the drink, and the softness, and friendship; and it necessitated him from direction of the bitterness, the anger, and the foolishness, and the satanic actions, and tyranny, and the rebellion and the haste; and it necessitates him from direction of the blood, love of the women, and the pleasures, and indulging in the Prohibitions and the lustful desires’.
قَالَ عَمْرٌو أَخْبَرَنِي جَابِرٌ أَنَّ أَبَا جَعْفَرٍ ع قَالَ وَجَدْنَاهُ فِي كِتَابٍ مِنْ كُتُبِ عَلِيٍّ ع.
Amro said, ‘Jabir informed me that Abu Ja’far-asws said: ‘We find it being in a book from the books of Ali-asws’’.[28]
8- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع عِرْفَانُ الْمَرْءِ نَفْسَهُ أَنْ يَعْرِفَهَا بِأَرْبَعِ طَبَائِعَ وَ أَرْبَعِ دَعَائِمَ وَ أَرْبَعَةِ أَرْكَانٍ وَ طَبَائِعُهُ الدَّمُ وَ الْمِرَّةُ وَ الرِّيحُ وَ الْبَلْغَمُ وَ دَعَائِمُهُ الْعَقْلُ وَ مِنَ الْعَقْلِ الْفِطْنَةُ وَ الْفَهْمُ وَ الْحِفْظُ وَ الْعِلْمُ وَ أَرْكَانُهُ النُّورُ وَ النَّارُ وَ الرُّوحُ وَ الْمَاءُ
(The book) ‘Al Illal’ – From Muhammad Bin Musa Bin Al Mutawakkil, from Abdullah Bin Ja’far Al Himeyri, from Ahmad Bin Muhammad Bin Isa, from Al-Hassan Bin Mahboub, from one of our companions, raising it, said,
‘Abu Abdullah-asws said: ‘Recognition by the man of himself is that he should recognise it being with four natures, and four pillars and four elements; and his natures are the blood, and the bitterness, and the wind, and the phlegm; and his pillars is the intellect, and from the intellect is the cleverness, and the understanding, and the memory, and the knowledge and his elements are the are the light, and the fire, and the soul, and the water.
فَأَبْصَرَ وَ سَمِعَ وَ عَقَلَ بِالنُّورِ وَ أَكَلَ وَ شَرِبَ بِالنَّارِ وَ جَامَعَ وَ تَحَرَّكَ بِالرُّوحِ وَ وَجَدَ طَعْمَ الذَّوْقِ وَ الطُّعْمِ بِالْمَاءِ فَهَذَا تَأْسِيسُ صُورَتِهِ
So he sees and hears and understands by the light, and eats and drinks by the fire, and copulates and moves by the soul, and feels the taste of food and the drink by the water. So this is a foundation of his image.
فَإِذَا كَانَ عَالِماً حَافِظاً ذَكِيّاً فَطِناً فَهِماً عَرَفَ فِي مَا هُوَ وَ مِنْ أَيْنَ تَأْتِيهِ الْأَشْيَاءُ وَ لِأَيِّ شَيْءٍ هُوَ هَاهُنَا وَ لِمَا هُوَ صَائِرٌ بِإِخْلَاصِ الْوَحْدَانِيَّةِ وَ الْإِقْرَارِ بِالطَّاعَةِ
When he was a knower, a memoriser, with intelligence, clever, understanding, he would know regarding what he is and from there he has been Given the things, and for which thing (reason) is he over here (in the world), and to what he would be going to, with the sincerity of the Oneness, and the acknowledgement with the obedience.
وَ قَدْ جَرَى فِيهِ النَّفْسُ وَ هِيَ حَارَّةٌ وَ تَجْرِي فِيهِ وَ هِيَ بَارِدَةٌ فَإِذَا حَلَّتْ بِهِ الْحَرَارَةُ أَشِرَ وَ بَطِرَ وَ ارْتَاحَ وَ قَتَلَ وَ سَرَقَ وَ نَصَحَ وَ اسْتَبْشَرَ وَ فَجَرَ وَ زَنَى وَ اهْتَزَّ وَ بَذَخَ
And the self has flowed in him, and it is heat, and it flows in him, and it is cold. So when the heat is released with him, he indicates, and is reckless, and rests, and kills, and steals, and advises, and rejoices, and is immoral, and commits adultery, and shakes and sways.
وَ إِذَا كَانَتْ بَارِدَةً اهْتَمَّ وَ حَزِنَ وَ اسْتَكَانَ وَ ذَبَلَ وَ نَسِيَ وَ أَيِسَ فَهِيَ الْعَوَارِضُ الَّتِي تَكُونُ مِنْهَا الْأَسْقَامُ فَإِنَّهُ سَبِيلُهَا وَ لَا يَكُونُ أَوَّلُ ذَلِكَ إِلَّا لِخَطِيئَةٍ عَمِلَهَا فَيُوَافِقُ ذَلِكَ مَأْكَلٌ أَوْ مَشْرَبٌ فِي إِحْدَى سَاعَاتٍ لَا تَكُونُ تِلْكَ السَّاعَةُ مُوَافِقَةً لِذَلِكَ الْمَأْكَلِ وَ الْمَشْرَبِ بِحَالِ الْخَطِيئَةِ فَيَسْتَوْجِبُ الْأَلَمَ مِنْ أَلْوَانِ الْأَسْقَامِ
And when it was cold, he is anxious, and grieves, and is sluggish, and withers, and forgets, and despairs. So these are symptoms from which the illnesses happen. These are the means for it and the first of it cannot happen except due to a sin he had indulged in and agrees to that, whether it is food or drink in one of the times that time not being appropriate for that food and drink in a state of sin, so the pain is obligated from the types of illnesses’.
وَ قَالَ جَوَارِحُ الْإِنْسَانِ وَ عُرُوقُهُ وَ أَعْضَاؤُهُ جُنُودٌ لِلَّهِ مُجَنَّدَةٌ عَلَيْهِ فَإِذَا أَرَادَ اللَّهُ بِهِ سُقْماً سَلَّطَهَا عَلَيْهِ فَأَسْقَمَهُ مِنْ حَيْثُ يُرِيدُ بِهِ ذَلِكَ السُّقْمَ.
And he-asws said: ‘The limbs of the human being, and his veins, and his organs are soldiers for Allah-azwj Conscripted to him. So when Allah-azwj Wants an illness to be with him, He-azwj Causes it to overcome upon him, so he becomes sick from where He-azwj had Wanted that illness to be with him’’.[29]
9- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ مُوسَى الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ مَاجِيلَوَيْهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَمِعْتُهُ يَقُولُ لِرَجُلٍ اعْلَمْ يَا فُلَانُ إِنَّ مَنْزِلَةَ الْقَلْبِ مِنَ الْجَسَدِ بِمَنْزِلَةِ الْإِمَامِ مِنَ النَّاسِ الْوَاجِبِ الطَّاعَةِ عَلَيْهِمْ
(The book) ‘Al Illal’ – From Muhammad Bin Musa Al Barqy, from Ali Bin Muhammad Majaylawiya, from Ahmad Bin Muhammad Al Barqy, from his father, from Muhammad Bin Sinan, from one of his companions,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying to a man: ‘Know, O so and so, that the status of the heart from the body is at the status of the Imam-asws from the people, the one of obligatory obedience upon them.
أَ لَا تَرَى أَنَّ جَمِيعَ جَوَارِحِ الْجَسَدِ شُرَطٌ لِلْقَلْبِ وَ تَرَاجِمَةٌ لَهُ مُؤَدِّيَةٌ عَنْهُ الْأُذُنَانِ وَ الْعَيْنَانِ وَ الْأَنْفُ وَ الْفَمُ وَ الْيَدَانِ وَ الرِّجْلَانِ وَ الْفَرْجُ
Don’t you see that entirety of the limbs of the body are police for the heart and translate for it the deposited from the ears, and the eyes, and the nose, and the mouth, and the hands, and the legs, and the private parts?
فَإِنَّ الْقَلْبَ إِذَا هَمَّ بِالنَّظَرِ فَتَحَ الرَّجُلُ عَيْنَيْهِ وَ إِذَا هَمَّ بِالاسْتِمَاعِ حَرَّكَ أُذُنَيْهِ وَ فَتَحَ مَسَامِعَهُ فَسَمِعَ وَ إِذَا هَمَّ الْقَلْبُ بِالشَّمِّ اسْتَنْشَقَ بِأَنْفِهِ فَأَدَّى تِلْكَ الرَّائِحَةَ إِلَى الْقَلْبِ وَ إِذَا هَمَّ بِالنُّطْقِ تَكَلَّمَ بِاللِّسَانِ وَ إِذَا هَمَّ بِالْحَرَكَةِ سَعَتِ الرِّجْلَانِ وَ إِذَا هَمَّ بِالشَّهْوَةِ تَحَرَّكَ الذَّكَرُ
So the heart, when it considers with the looking, the man opens his eyes, and when it consider with the listening, his ears move and his hearing is opened, so he hears, and when the heart considers with the smelling, he inhales by his nose and that aroma is delivered to the heart, and when it considers with the speaking, he talks by the tongue, and when it consider with the movement, the legs walk, and when it considers with the lustful desires, the male stirs.
فَهَذِهِ كُلُّهَا مُؤَدِّيَةٌ عَنِ الْقَلْبِ بِالتَّحْرِيكِ وَ كَذَلِكَ يَنْبَغِي الإمام [لِلْإِمَامِ] أَنْ يُطَاعَ لِلْأَمْرِ مِنْهُ.
So these, all of them are performed on behalf of the heart with the movement, and like that is befitting for the Imam-asws that he-asws be obeyed for the instructions from him-asws’’.[30]
10- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ الْبَزَنْطِيِّ عَنْ أَبِي جَمِيلَةَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ الْغِلْظَةَ فِي الْكَبِدِ وَ الْحَيَاءَ فِي الرِّيحِ وَ الْعَقْلَ مَسْكَنُهُ الْقَلْبُ.
(The book) ‘Al Ilal’ – From Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr Al Bazanty, from Abu Jameela, from the one who mentioned it,
‘From Abu Ja’far-asws having said: ‘The harshness is in the liver, and the bashfulness is in the wind, and the intellects is settled in the heart’’.[31]
11- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ وَ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْحَزْمُ فِي الْقَلْبِ وَ الرَّحْمَةُ وَ الْغِلْظَةُ فِي الْكَبِدِ وَ الْحَيَاءُ فِي الرِّئَةِ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Nasr, and Al-Hassan Bin Fazzal, from Abu Jameela,
‘From Abu Abdullah-asws having said: ‘The firmness is in the heart, and the mercy and the harshness is in the liver, and the bashfulness is in the lungs’.
وَ فِي حَدِيثٍ آخَرَ لِأَبِي جَمِيلَةَ الْعَقْلُ مَسْكَنُهُ فِي الْقَلْبِ.
And in another Hadeeth by Abu Jameela, ‘The intellect, it’s dwelling is in the heart’’.[32]
12- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ عَبْدِ اللَّهِ الْحِمْيَرِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ مَحْبُوبٍ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَ الْحَدِيثَ قَالَ: لَمَّا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ طِينَةَ آدَمَ أَمَرَ الرِّيَاحَ الْأَرْبَعَ فَجَرَتْ عَلَيْهَا فَأَخَذَتْ مِنْ كُلِّ رِيحٍ طَبِيعَتَهَا.
(The book) ‘Al Illal’ – From Muhammad Bin Musa Bin Al Mutawakkil, from Abdullah Al Himeyri, from Muhammad Bin Al Husayn Bin Abu Al Khattab, from Ibn Mahboub, from one of our companions, raising the Hadeeth, said,
‘When Allah-azwj Mighty and Majestic Created the clay of Adam-as, Commanded the four winds. These emerged upon it, so it took from each wind, it’s nature’’.[33]
13- النُّصُوصُ، عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ هَارُونَ بْنِ مُوسَى عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ مَخْلَدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ بَزِيعٍ عَنْ يَحْيَى بْنِ الْحَسَنِ بْنِ فُرَاتٍ عَنْ عَلِيِّ بْنِ هَاشِمٍ الْبَرِيدِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع فِي صِغَرِهِ عِنْدَ أَبِيهِ ع يَا ابْنَ رَسُولِ اللَّهِ مِنْ أَيْنَ الضَّحِكُ
(The book) ‘Al Nusous’ – From Ali Bin Al-Hassan, from Haroun Bin Musa, from Ali Bin Muhammad Bin Makhlad, from Al-Hassan Bin Ali Bin Bazie, from Yahya Bin Al-Hassan Bin Furaat, from Ali Bin Hashim Al Bareyd, from Muhammad Bin Muslim who said,
‘I said to Abu Abdullah-asws during his-asws small age in the presence of his-asws father-asws, ‘O son-asws of Rasool-Allah-saww! Where is the laughter from?’
قَالَ يَا مُحَمَّدُ الْعَقْلُ مِنَ الْقَلْبِ وَ الْحُزْنُ مِنَ الْكَبِدِ وَ النَّفَسُ مِنَ الرِّئَةِ وَ الضَّحِكُ مِنَ الطِّحَالِ فَقُمْتُ وَ قَبَّلْتُ رَأْسَهُ.
He-asws said: ‘O Muhammad! The intellect is from the heart, and the grief is from the liver, and the breathing is from the lungs, and the laughter is from the spleen’. I stood up and kissed his-asws head’’.[34]
14- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ طَبَائِعُ الْجِسْمِ عَلَى أَرْبَعَةٍ فَمِنْهَا الْهَوَاءُ الَّذِي لَا تَحْيَا النَّفْسُ إِلَّا بِهِ وَ بِنَسِيمِهِ وَ يُخْرِجُ مَا فِي الْجِسْمِ مِنْ دَاءٍ وَ عُفُونَةٍ وَ الْأَرْضُ الَّتِي قَدْ تُوَلِّدُ الْيُبْسَ وَ الْحَرَارَةَ وَ الطَّعَامُ وَ مِنْهُ يَتَوَلَّدُ الدَّمُ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Sinan who said,
‘I heard Abu Al-Hassan-asws saying: ‘Natures of the body are based upon four. From these is the air which the self cannot live except by it, and by its breeze, and it expels whatever is in the body, from the disease and rottenness, and the earth which may have generated the dryness, and the heat, and the food, and the blood is produced from it.
أَ لَا يرى [تَرَى] أَنَّهُ يَصِيرُ إِلَى الْمَعِدَةِ فَيُغَذِّيهِ حَتَّى يَلِينَ ثُمَّ يَصْفُو فَيَأْخُذُ الطَّبِيعَةُ صَفْوَهُ دَماً ثُمَّ يَنْحَدِرُ الثُّفْلُ وَ الْمَاءُ وَ هُوَ يُوَلِّدُ الْبَلْغَمَ.
Don’t you see it come to the stomach, so it feeds it until it softens, then cleans, so the nature takes it’s clean blood, then the residue and the water rolls down, and it produces the phlegm’’.[35]
15- الْإِخْتِصَاصُ، عَنِ الْمُعَلَّى بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ أَوَّلَ مَنْ قَاسَ إِبْلِيسُ فَقَالَ خَلَقْتَنِي مِنْ نارٍ وَ خَلَقْتَهُ مِنْ طِينٍ وَ لَوْ عَلِمَ إِبْلِيسُ مَا خَلَقَ اللَّهُ فِي آدَمَ لَمْ يَفْتَخِرْ عَلَيْهِ
(The book) ‘Al Ikhtisaas’ – From Al Moalla Bin Muhammad, from one of our companions raising it to,
‘Abu Abdullah-asws having said: ‘The first one to analogise was Iblees-la. He-la said: ‘You Created me from fire and Created him from clay’ [7:12] and had Iblees-la known what Allah‑azwj had Created in Adam-as, he-la would not have prided upon him-as’.
ثُمَّ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْمَلَائِكَةَ مِنْ نُورٍ وَ خَلَقَ الْجَانَّ مِنَ النَّارِ وَ خَلَقَ الْجِنَّ صِنْفاً مِنَ الْجَانِّ مِنَ الرِّيحِ وَ خَلَقَ الْجِنَ صِنْفاً مِنَ الْجِنِّ مِنَ الْمَاءِ وَ خَلَقَ آدَمَ مِنْ صَفْحَةِ الطِّينِ
Then he-asws said: ‘Allah-azwj Mighty and Majestic Created the Angels from light and Created the Jaan from the fire and Created the Jinn as a species from the Jaan, from the wind, and Created species of the Jinn from the water, and Created Adam-as from the solidness of the clay.
ثُمَّ أَجْرَى فِي آدَمَ النُّورَ وَ النَّارَ وَ الرِّيحَ وَ الْمَاءَ فَبِالنُّورِ أَبْصَرَ وَ عَقَلَ وَ فَهِمَ وَ بِالنَّارِ أَكَلَ وَ شَرِبَ وَ لَوْ لَا أَنَّ النَّارَ فِي الْمَعِدَةِ لَمْ يَطْحَنِ الْمَعِدَةُ الطَّعَامَ وَ لَوْ لَا أَنَّ الرِّيحَ فِي جَوْفِ آدَمَ تُلَهِّبُ نَارَ الْمَعِدَةِ لَمْ تَلْتَهِبْ
Then He-azwj Flowed the light into (son of) Adam-as, and the wind and the water. So, by the light he sees, and uses intellect, and understands, and by the fire he eats and drinks, and had it not been for the fire in the stomach, the stomach would not have grinded the food; and had it not been for the wind in the interior of (sons of) Adam-as, inflaming the fire of the stomach, it would not have been inflamed.
وَ لَوْ لَا أَنَّ الْمَاءَ فِي جَوْفِ ابْنِ آدَمَ يُطْفِئُ حَرَّ نَارِ الْمَعِدَةِ لَأَحْرَقَتِ النَّارُ جَوْفَ ابْنِ آدَمَ فَجَمَعَ اللَّهُ ذَلِكَ فِي آدَمَ الْخَمْسَ الْخِصَالِ وَ كَانَتْ فِي إِبْلِيسَ خَصْلَةٌ فَافْتَخَرَ بِهَا.
And had it not been for the water in the interior of the son of Adam-as to extinguish the fire of the stomach, the fire would have burnt the insides of the son of Adam-as. Allah-azwj Gathered that in Adam-as the five traits, and in Iblees-la there was one trait (only fire), and he-la prided with it’’.[36]
16- نهج، نهج البلاغة قَالَ ع اعْجَبُوا لِهَذَا الْإِنْسَانِ يَنْظُرُ بِشَحْمٍ وَ يَتَكَلَّمُ بِلَحْمٍ وَ يَسْمَعُ بِعَظْمٍ وَ يَتَنَفَّسُ مِنْ خَرْمٍ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘The wonder of this human being! He is looking by fat (eye), and speaking by flesh (tongue), and hearing by a bone (ear), and breathing from a hole (lung)’’.[37]
17- الْعِلَلُ، لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ رَفَعَهُ قَالَ: سَأَلْتُهُ عَنِ الْمَوْتِ مِمَّا هُوَ وَ مِنْ أَيِّ شَيْءٍ هُوَ
(The book) ‘Al Ilal’ of Muhammad Bin Ali Bin Ibrahim, raising it, said,
‘I asked him-asws about the death, ‘What is it from, and which thing is it from?’
فَقَالَ هُوَ مِنَ الطَّبَائِعِ الْأَرْبَعِ الَّتِي هِيَ مُرَكَّبَةٌ فِي الْإِنْسَانِ وَ هِيَ الْمِرَّتَانِ وَ الدَّمُ وَ الرِّيحُ فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ نُزِعْنَ هَذِهِ الطَّبَائِعُ مِنَ الْإِنْسَانِ فَيُخْلَقُ مِنْهَا الْمَوْتُ فَيُؤْتَى بِهِ فِي صُورَةِ كَبْشٍ أَمْلَحَ أَيْ أَغْبَرَ فَيُذْبَحُ بَيْنَ الْجَنَّةِ وَ النَّارِ فَلَا يَكُونُ فِي الْإِنْسَانِ هَذِهِ الطَّبَائِعُ الْأَرْبَعُ فَلَا يَمُوتُ أَبَداً.
He-asws said: ‘It is from the four natures which as installed in the human being, and these are the two bitterness(es), and the blood, and the wind. When it will be the Day of Qiyamah, these natures would be Removed from the human being, and the death will be Created from it. They will come with it in an image of a white ram with a black head, i.e., dusty. It will be slaughtered between the Paradise and the Fire. Thus, these four natures will not happen to be in the human being, so he will not be dying, ever!’’[38]
18- الْخِصَالُ، وَ الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الطَّالَقَانِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْعَدَوِيِّ عَنْ عَبَّادِ بْنِ صُهَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنِ الرَّبِيعِ صَاحِبِ الْمَنْصُورِ قَالَ: حَضَرَ أَبُو عَبْدِ اللَّهِ ع مَجْلِسَ الْمَنْصُورِ يَوْماً وَ عِنْدَهُ رَجُلٌ مِنَ الْهِنْدِ يَقْرَأُ كُتُبَ الطِّبِّ فَجَعَلَ أَبُو عَبْدِ اللَّهِ ع يُنْصِتُ لِقِرَاءَتِهِ
(The books) ‘Al Khisaal’ and ‘Al Illal’ – From Muhammad Bin Ibrahim Al Talaqani, from Al-Hassan Bin Alli Al Adawy, from Abbad Bin Suheyb, from his father, from his grandfather, from Al Rabie author of ‘Al Mansour’ who said,
‘One day Abu Abdullah-asws attended a gathering of (caliph) Al-Mansour, and in his presence was a man from India reading the books of medicines. Abu Abdullah-asws went on to listen intently to his reading.
فَلَمَّا فَرَغَ الْهِنْدِيُّ قَالَ لَهُ يَا أَبَا عَبْدِ اللَّهِ أَ تُرِيدُ مِمَّا مَعِي شَيْئاً قَالَ لَا فَإِنَّ مَعِي مَا هُوَ خَيْرٌ مِمَّا مَعَكَ قَالَ وَ مَا هُوَ
When the Indian was free, He said to him-asws, ‘Do you want anything from what is with me?’ He-asws said: ‘No, for what is with me-asws, it is better than what is with you!’ He said, ‘And what is it?’
قَالَ أُدَاوِي الْحَارَّ بِالْبَارِدِ وَ الْبَارِدَ بِالْحَارِّ وَ الرَّطْبَ بِالْيَابِسِ وَ الْيَابِسَ بِالرَّطْبِ وَ أَرُدُّ الْأَمْرَ كُلَّهُ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ أَسْتَعْمِلُ مَا قَالَهُ رَسُولُ اللَّهِ ص وَ أَعْلَمُ أَنَّ الْمَعِدَةَ بَيْتُ الدَّاءِ وَ أَنَّ الْحِمْيَةَ هِيَ الدَّوَاءُ وَ أُعَوِّدُ الْبَدَنَ مَا اعْتَادَ
He-asws said: ‘I-asws cure the hot with the cold, and the cold with the hot, and the wet with the dry, and the dry with the wet, and I-asws return the matter, all of it to Allah-azwj Mighty and Majestic, and I-asws utilise what Rasool-Allah-saww had said. And know, that the stomach is a house of diseases, and that the dieting, it is the cure, and I-asws return the body to what it is accustomed to’.
فَقَالَ الْهِنْدِيُّ وَ هَلِ الطِّبُّ إِلَّا هَذَا فَقَالَ الصَّادِقُ ع أَ فَتَرَانِي مِنْ كُتُبِ الطِّبِّ أَخَذْتُ قَالَ نَعَمْ
The Indian said, ‘And is the medicine except this?’ Al-Sadiq-asws said: ‘Are you viewing that I‑asws have taken from the books of medicine?’ He said, ‘Yes’.
قَالَ لَا وَ اللَّهِ مَا أَخَذْتُ إِلَّا عَنِ اللَّهِ سُبْحَانَهُ فَأَخْبِرْنِي أَنَا أَعْلَمُ بِالطِّبِّ أَمْ أَنْتَ قَالَ الْهِنْدِيُّ لَا بَلْ أَنَا قَالَ الصَّادِقُ ع فَأَسْأَلُكَ شَيْئاً قَالَ سَلْ
He-asws said: ‘No, by Allah-azwj! I-asws have not taken it except from Allah-azwj the Glorious. Inform me-asws, am I-asws more knowing with the medicine or you are?’ The Indian said, ‘No, but I am!’ Al-Sadiq-asws said: ‘So, can I-asws ask you something?’ He said, ‘Ask’.
قَالَ الصَّادِقُ ع أَخْبِرْنِي يَا هِنْدِيُّ لِمَ كَانَ فِي الرَّأْسِ شُئُونٌ قَالَ لَا أَعْلَمُ قَالَ فَلِمَ جُعِلَ الشَّعْرُ عَلَيْهِ مِنْ فَوْقُ قَالَ لَا أَعْلَمُ قَالَ فَلِمَ خَلَتِ الْجَبْهَةُ مِنَ الشَّعْرِ قَالَ لَا أَعْلَمُ قَالَ فَلِمَ كَانَ لَهَا تَخَاطِيطُ وَ أَسَارِيرُ قَالَ لَا أَعْلَمُ
Al-Sadiq-asws said: ‘Inform me-asws, O Indian! Why have affairs come to be in the head?’ He said, ‘I don’t know’. He-asws said: ‘So why have the hairs Made to be upon it from above?’ He said, ‘I don’t know’. He-asws said: ‘So why has the forehead vacant from the hair?’ He said, ‘I don’t know’. He-asws said: ‘So why are there lines and contours for it?’ He said, ‘I don’t know’.
قَالَ فَلِمَ كَانَ الْحَاجِبَانِ مِنْ فَوْقِ الْعَيْنَيْنِ قَالَ لَا أَعْلَمُ قَالَ فَلِمَ جُعِلَ الْعَيْنَانِ كَاللَّوْزَتَيْنِ قَالَ لَا أَعْلَمُ قَالَ فَلِمَ جُعِلَ الْأَنْفُ بَيْنَهُمَا قَالَ لَا أَعْلَمُ قَالَ فَلِمَ كَانَ ثَقْبُ الْأَنْفِ فِي أَسْفَلِهِ قَالَ لَا أَعْلَمُ
He-asws said: ‘So why do the two eyebrows happen to be from above the two eyes?’ He said, ‘I don’t know’. He-asws said: ‘Why have the two eyes Made to be like the two almonds?’ He said, ‘I don’t know’. He-asws said: ‘Why has the nose Made to be in between the two?’ He said, ‘I don’t know’. He-asws said: ‘Why are the holes of the nose in its bottom?’ He said, ‘I don’t know’.
قَالَ فَلِمَ جُعِلَتِ الشَّفَةُ وَ الشَّارِبُ مِنْ فَوْقِ الْفَمِ قَالَ لَا أَعْلَمُ قَالَ فَلِمَ احْتَدَّ السِّنُّ وَ عَرُضَ الضِّرْسُ وَ طَالَ النَّابُ قَالَ لَا أَعْلَمُ قَالَ فَلِمَ جُعِلَتِ اللِّحْيَةُ لِلرِّجَالِ قَالَ لَا أَعْلَمُ قَالَ فَلِمَ خَلَتِ الْكَفَّانِ مِنَ الشَّعْرِ قَالَ لَا أَعْلَمُ
He-asws said: ‘Why has the lip and the moustache Made to be from above the mouth?’ He said, ‘I don’t know’. He-asws said: ‘Why are the teeth sharpened, and the molars wide, and the incisors long?’ He said, ‘I don’t know’. He said, ‘Why is the beard Made to be for the men?’ He said, ‘I don’t know’. He-asws said: ‘Why are the two palms vacant from the hair?’ He said, ‘I don’t know’. +
قَالَ فَلِمَ خَلَا الظُّفُرُ وَ الشَّعْرُ مِنَ الْحَيَاةِ قَالَ لَا أَعْلَمُ قَالَ فَلِمَ كَانَ الْقَلْبُ كَحَبِّ الصَّنَوْبَرِ قَالَ لَا أَعْلَمُ قَالَ فَلِمَ كَانَتِ الرِّئَةُ قِطْعَتَيْنِ وَ جُعِلَ حَرَكَتُهَا فِي مَوْضِعِهَا قَالَ لَا أَعْلَمُ قَالَ فَلِمَ كَانَتِ الْكَبِدُ حَدْبَاءَ قَالَ لَا أَعْلَمُ
He-asws said: ‘Why are the nails and the hair devoid of life?’ He said, ‘I don’t know’. He-asws said: ‘Why does the heart happen to be like the pine nut?’ He said, ‘I don’t know’. He-asws said: ‘Why does the lung happen to be in two pieces and its movement Made to be in its place?’ He said, ‘I don’t know’. He-asws said: ‘Why does the liver happen to be hunchbacked?’ He said, ‘I don’t know’.
قَالَ فَلِمَ كَانَتِ الْكُلْيَةُ كَحَبِّ اللُّوبِيَا قَالَ لَا أَعْلَمُ قَالَ فَلِمَ جُعِلَ طَيُّ الرُّكْبَةِ إِلَى خَلْفٍ قَالَ لَا أَعْلَمُ قَالَ فَلِمَ انْخَصَرَتِ الْقَدَمُ قَالَ لَا أَعْلَمُ فَقَالَ الصَّادِقُ ع لَكِنِّي أَعْلَمُ قَالَ فَأَجِبْ
He-asws said: ‘Why does the kidney happen to be like the sprout beans?’ He said, ‘I don’t know’. He-asws said: ‘Why has the folding of the knee Made to the back?’ He said, ‘I don’t know’. He-asws said: ‘Why is the foot shortened?’ He said, ‘I don’t know’. Al-Sadiq-asws said: ‘But I-asws do know’. He said, ‘So answer!’
فَقَالَ الصَّادِقُ ع كَانَ فِي الرَّأْسِ شُئُونٌ لِأَنَّ الْمُجَوَّفَ إِذَا كَانَ بِلَا فَصْلٍ أَسْرَعَ إِلَيْهِ الصُّدَاعُ فَإِذَا جُعِلَ ذَا فُصُولٍ كَانَ الصُّدَاعُ مِنْهُ أَبْعَدَ
Al-Sadiq-asws said: ‘The affairs are Made to be in the head because the hollow, when it was without joints, the headaches would be quick to it, so when it is Made to be with the joints, the headaches are remote from it’.
وَ جُعِلَ الشَّعْرُ مِنْ فَوْقِهِ لِيُوصِلَ بِوُصُولِهِ الْأَدْهَانَ إِلَى الدِّمَاغِ وَ يُخْرِجَ بِأَطْرَافِهِ الْبُخَارَ مِنْهُ وَ يَرُدَّ الْحَرَّ وَ الْبَرْدَ الْوَارِدَيْنِ عَلَيْهِ
And the hair is Made to be from above it in order for the oils to reach to the brain by its means, and the vapour would exit from its ends from him and repel the heat and the cold to arrive to him.
وَ خَلَتِ الْجَبْهَةُ مِنَ الشَّعْرِ لِأَنَّهَا مَصَبُّ النُّورِ إِلَى الْعَيْنَيْنِ وَ جُعِلَ فِيهَا التَّخَاطِيطُ وَ الْأَسَارِيرُ لِيُحْبَسَ الْعَرَقُ الْوَارِدُ مِنَ الرَّأْسِ عَنِ الْعَيْنِ قَدْرَ مَا يُمِيطُهُ الْإِنْسَانُ عَنْ نَفْسِهِ كَالْأَنْهَارِ فِي الْأَرْضِ الَّتِي تَحْبِسُ الْمِيَاهَ
And the forehead is vacant from the hair because it is a source of the light to the eyes, and the lines and the contours are Made to be in it for him to withhold the sweat arriving from the head, away from the eyes by a measurement of what the human being can remove by himself, like the rivers in the earth which its waters are withheld.
وَ جُعِلَ الْحَاجِبَانِ مِنْ فَوْقِ الْعَيْنَيْنِ لِيَرُدَّا عَلَيْهِمَا مِنَ النُّورِ قَدْرَ الْكِفَايَةِ أَ لَا تَرَى يَا هِنْدِيُّ أَنَّ مَنْ غَلَبَهُ النُّورُ جَعَلَ يَدَهُ عَلَى عَيْنَيْهِ لِيَرُدَّ عَلَيْهِمَا قَدْرَ كِفَايَتِهِمَا مِنْهُ
And the two eyebrows have been Made to be from above the two eyes in order to repel the light from them of a sufficient measure. Can’t you see, O Indian, that if the light overcomes upon someone, he will make his hand to be upon his eyes in order to repel from them a sufficient measure away from him?
وَ جُعِلَ الْأَنْفُ فِي مَا بَيْنَهُمَا لِيُقْسَمَ النُّورُ قِسْمَيْنِ إِلَى كُلِّ عَيْنٍ سَوَاءً
And the nose is Made to be in what is between the two in order to divide the light into two divisions, same to each eye.
وَ كَانَتِ الْعَيْنُ كَاللَّوْزَةِ لِيَجْرِيَ فِيهَا الْمِيلُ بِالدَّوَاءِ وَ يَخْرُجَ مِنْهَا الدَّاءُ وَ لَوْ كَانَتْ مُرَبَّعَةً أَوْ مُدَوَّرَةً مَا جَرَى فِيهَا الْمِيلُ وَ مَا وَصَلَ إِلَيْهَا دَوَاءٌ وَ لَا خَرَجَ مِنْهَا دَاءٌ
And the eye happen to be like the almonds in order for the needle to flow in these with the medicine, and extract the disease from these, and had these been square or round, the needle would not flow in it and the medicine would not arrive to it, nor would any disease have been extracted from these.
وَ جُعِلَ ثَقْبُ الْأَنْفِ فِي أَسْفَلِهِ لِيَنْزِلَ مِنْهُ الْأَدْوَاءُ الْمُنْحَدِرَةُ مِنَ الدِّمَاغِ وَ يَصْعَدَ فِيهَا الْأَرَايِيحُ إِلَى الْمَشَامِّ وَ لَوْ كَانَ فِي أَعْلَاهُ لَمَا نَزَلَ دَاءٌ وَ لَا وَجَدَ رَائِحَةً
And the hole of the nose is Made to be in its bottom for the diseases to roll down from the brain and the aromas to ascend to the nostrils, and had they been in it’s top, neither would any disease descend, nor would he feel the aroma.
وَ جُعِلَ الشَّارِبُ وَ الشَّفَةُ فَوْقَ الْفَمِ لِحَبْسِ مَا يَنْزِلُ مِنَ الدِّمَاغِ عَنِ الْفَمِ لِئَلَّا يَتَنَغَّصَ عَلَى الْإِنْسَانِ طَعَامُهُ وَ شَرَابُهُ فَيُمِيطَهُ عَنْ نَفْسِهِ
And the moustache and the lip are Made to be above the mouth in order to withhold what descends from the brain, away from the mouth, lest it disturbs upon the human being of his food and his drink, so he removes it away from himself.
وَ جُعِلَتِ اللِّحْيَةُ لِلرِّجَالِ لِيُسْتَغْنَى بِهَا عَنِ الْكَشْفِ فِي الْمَنْظَرِ وَ يُعْلَمَ بِهَا الذَّكَرُ مِنَ الْأُنْثَى
And the beard is Made to be for the men for him to be needless by is from the uncovering regarding the scene and the male would be known by it from the female.
وَ جُعِلَ السِّنُّ حَادّاً لِأَنَّ بِهِ يَقَعُ الْعَضُّ وَ جُعِلَ الضِّرْسُ عَرِيضاً لِأَنَّ بِهِ يَقَعُ الطَّحْنُ وَ الْمَضْغُ وَ كَانَ النَّابُ طَوِيلًا لِيَشُدَّ الْأَضْرَاسَ وَ الْأَسْنَانَ كَالْأُسْطُوَانَةِ فِي الْبِنَاءِ
And the teeth are Made to be sharp because by it the bite occurs, and the Molars are Made to be wide because by it the grinding and the chewing occurs, and the incisors are long in order to intensify the molars and the teeth, like cylinders (pillars) in the building.
وَ خَلَا الْكَفَّانِ مِنَ الشَّعْرِ لِأَنَّ بِهِمَا يَقَعُ اللَّمْسُ فَلَوْ كَانَ بِهِمَا شَعْرٌ مَا دَرَى الْإِنْسَانُ مَا يُقَابِلُهُ وَ يَلْمِسُهُ
And the two palms are devoid from the hair because by these occur the touch, and if these had been with hair, the human being would not have known what is facing him and touching him.
وَ خَلَا الشَّعْرُ وَ الظُّفُرُ مِنَ الْحَيَاةِ لِأَنَّ طُولَهُمَا سَمِجٌ يَقْبُحُ وَ قَصَّهُمَا حَسَنٌ فَلَوْ كَانَ فِيهِمَا حَيَاةٌ لَأَلِمَ الْإِنْسَانُ لِقَصِّهِمَا
And the hair and the nails are devoid of life because their length is repugnant, ugly, and clipping these is excellent. Had there been life in them the human being would have been pained in clipping them.
وَ كَانَ الْقَلْبُ كَحَبِّ الصَّنَوْبَرِ لِأَنَّهُ مُنَكَّسٌ فَجُعِلَ رَأْسُهُ دَقِيقاً لِيَدْخُلَ فِي الرِّئَةِ فَيَتَرَوَّحَ عَنْهُ بِبَرْدِهَا لِئَلَّا يَشِيطَ الدِّمَاغُ بِحَرِّهِ
And the heart happens to be like a pine nut because it is inverted. It’s head is delicate in order for it to enter into the lung, so it can be aerated from it by its cooling, lest the brain is scorched by its heat.
وَ جُعِلَتِ الرِّئَةُ قِطْعَتَيْنِ لِيَدْخُلَ بَيْنَ مَضَاغِطِهَا فَتَرَوَّحَ عَنْهُ بِحَرَكَتِهَا
And the lung is Made to be in two pieces in order for him to be between its two compressors, so he would be aerated by their movements.
وَ كَانَتِ الْكَبِدُ حَدْبَاءَ لِتُثَقِّلَ الْمَعِدَةَ وَ تَقَعَ جَمِيعُهَا عَلَيْهَا فَتَعْصِرَهَا فَيَخْرُجَ مَا فِيهَا مِنَ الْبُخَارِ
And the liver happens to be hunchbacked in order to weigh down the stomach, and the whole of it would fall upon it, so it would squeeze it and whatever vapour there is in it would come out.
وَ جُعِلَتِ الْكُلْيَةُ كَحَبِّ اللُّوبِيَا لِأَنَّ عَلَيْهَا مَصَبَّ الْمَنِيِّ نُقْطَةً بَعْدَ نُقْطَةٍ فَلَوْ كَانَتْ مُرَبَّعَةً أَوْ مُدَوَّرَةً لَاحْتَبَسَتِ النُّقْطَةُ الْأُولَى الثَّانِيَةَ فَلَا يَلْتَذُّ بِخُرُوجِهَا الْحَيُّ إِذِ الْمَنِيُّ يَنْزِلُ مِنْ فِقَارِ الظَّهْرِ إِلَى الْكُلْيَةِ فَهِيَ كَالدُّودَةِ تَنْقَبِضُ وَ تَنْبَسِطُ تَرْمِيهِ أَوَّلًا فَأَوَّلًا إِلَى الْمَثَانَةِ كَالْبُنْدُقَةِ مِنَ الْقَوْسِ
And the kidney has been Made to be like the sprout bean because upon it is pouring of the semen, point after point. If it had been square or circular, the first point could not have withheld the second. So he would not have derived the pleasure of life with its exit when the semen descends from a vertebrae of the back to the kidney. So it is like the insect withholding and extending, throwing it, first so the first to the bladder, like the pellet from the bow.
وَ جُعِلَ طَيُّ الرُّكْبَةِ إِلَى خَلْفٍ لِأَنَّ الْإِنْسَانَ يَمْشِي إِلَى مَا بَيْنَ يَدَيْهِ فَتَعْتَدِلُ الْحَرَكَاتُ وَ لَوْ لَا ذَلِكَ لَسَقَطَ فِي الْمَشْيِ
And folding of the knee has been Made to be to the back because the human being walks to what is in front of him, so the movement would be straight, and had it not been that he would fall during the walking.
وَ جُعِلَتِ الْقَدَمُ مُتَخَصِّرَةً لِأَنَّ الشَّيْءَ إِذَا وَقَعَ عَلَى الْأَرْضِ جَمِيعُهُ ثَقُلَ ثِقْلَ حَجَرِ الرَّحَى إِذَا كَانَ عَلَى حَرْفِهِ دَفَعَهُ الصَّبِيُّ وَ إِذَا وَقَعَ عَلَى وَجْهِهِ صَعُبَ ثِقْلُهُ عَلَى الرَّجُلِ
And the foot is Made short because the thing, when it wholly occurs (falls) upon the ground, would be heavy, the heaviness of the grinding stone when it was upon its edge. The child could push him over, and when it occurs (falls) upon his face, it’s weight would be difficult upon the man’.
فَقَالَ الْهِنْدِيُّ مِنْ أَيْنَ لَكَ هَذَا الْعِلْمُ
The Indian said, ‘From where is this knowledge for you-asws?’
فَقَالَ ع أَخَذْتُهُ عَنْ آبَائِي ع عَنْ رَسُولِ اللَّهِ ص عَنْ جَبْرَئِيلَ ع عَنْ رَبِّ الْعَالَمِينَ جَلَّ جَلَالُهُ الَّذِي خَلَقَ الْأَجْسَادَ وَ الْأَرْوَاحَ
He-asws said: ‘I-asws have taken it from my-asws forefathers-asws, from Rasool-Allah-saww, from Jibraeel-as, from Lord-azwj of the worlds, Majestic is His-azwj Majesty Who Created the bodies and the souls!’
فَقَالَ الْهِنْدِيُّ صَدَقْتَ وَ أَنَا أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ عَبْدُهُ وَ أَنَّكَ أَعْلَمُ أَهْلِ زَمَانِكَ.
The Indian said, ‘You-asws speak the truth, and I hereby testify that there is no god except Allah-azwj, and that Muhammad-saww is Rasool-saww of Allah-azwj and His-azwj servant, and you‑asws are the most knowledgeable of your-asws era’’.[39]
19- الْعِلَلُ، عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَبِي عَبْدِ اللَّهِ الدَّارِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ سُفْيَانَ الْحَرِيرِيِّ عَنْ مُعَاذٍ عَنْ بِشْرِ بْنِ يَحْيَى الْعَامِرِيِّ عَنِ ابْنِ أَبِي لَيْلَى قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ مَعِي نُعْمَانُ فَقَالَ أَبُو عَبْدِ اللَّهِ ع مَنِ الَّذِي مَعَكَ فَقُلْتُ جُعِلْتُ فِدَاكَ هَذَا رَجُلٌ مِنْ أَهْلِ الْكُوفَةِ لَهُ نَظَرٌ وَ نَفَاذُ رَأْيٍ يُقَالُ لَهُ نُعْمَانُ
(The book) ‘Al Illal’ – From Al Husayn Bin Ahmad, from his father, from Muhammad Bin Ahmad, from Abu Abdullah Al Dary, from Al-Hassan Bin Ali Bin Abu Hamza, from Sufyan Al Hareyri, from Muaz, from Bishr Bin Yahya Al Aamiry, from Ibn Abu Layli who said,
‘I entered to see Abu Abdullah-asws and with me was Numan (Abu Haneefa). Abu Abdullah‑asws said: ‘Who is the one with you?’ I said, ‘May I be sacrificed for you-asws! This is a man from the people of Al-Kufa. For him is consideration and critical opinion. He is called Numan’.
قَالَ فَلَعَلَّ هَذَا الَّذِي يَقِيسُ الْأَشْيَاءَ بِرَأْيِهِ فَقُلْتُ نَعَمْ قَالَ يَا نُعْمَانُ هَلْ تُحْسِنُ أَنْ تَقِيسَ رَأْسَكَ فَقَالَ لَا فَقَالَ مَا أَرَاكَ تُحْسِنُ شَيْئاً وَ لَا فَرْضَكَ إِلَّا مِنْ عِنْدِ غَيْرِكَ فَهَلْ عَرَفْتَ كَلِمَةً أَوَّلُهَا كُفْرٌ وَ آخِرُهَا إِيمَانٌ قَالَ لَا
He-asws said: ‘Perhaps this is the one who analogises (compares) the things by his opinion’. I said, ‘Yes’. He-asws said: ‘O Numan! Are you good at comparing your head?’ He said, ‘No’. I‑asws do not see you being good at anything, nor are your Obligations except from others. Do you know of a phrase, it’s beginning is Kufr and it’s ending is Eman?’ He said, ‘No’.
قَالَ فَهَلْ عَرَفْتَ مَا الْمُلُوحَةُ فِي الْعَيْنَيْنِ وَ الْمَرَارَةُ فِي الْأُذُنَيْنِ وَ الْبُرُودَةُ فِي الْمَنْخِرَيْنِ وَ الْعُذُوبَةُ فِي الشَّفَتَيْنِ قَالَ لَا
He-asws said: ‘Do you know what is the saltiness in the eyes and the bitterness in the ears and the coldness in the nostrils, and the freshness in the lips?’ He said, ‘No’’.
قَالَ ابْنُ أَبِي لَيْلَى فَقُلْتُ جُعِلْتُ فِدَاكَ فَسِّرْ لَنَا جَمِيعَ مَا وَصَفْتَ
Ibn Abu Laylis said, ‘I said, ‘May I be sacrificed for you-asws! Interpret for us entirety of what you-asws have described’.
قَالَ حَدَّثَنِي أَبِي عَنْ آبَائِهِ عَنْ رَسُولِ اللَّهِ ص أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ عَيْنَيِ ابْنِ آدَمَ مِنْ شَحْمَتَيْنِ فَجَعَلَ فِيهِمَا الْمُلُوحَةَ وَ لَوْ لَا ذَلِكَ لَذَابَتَا فَالْمُلُوحَةُ تَلْفِظُ مَا يَقَعُ فِي الْعَيْنِ مِنَ الْقَذَى
He-asws said: ‘It is narrated to me by my-asws father-asws, from his-asws forefathers-asws, from Rasool-Allah-saww that Allah-azwj Blessed and Exalted Created two eyes of the son of Adam-as from two (pieces of) fat. He-azwj Made the saltiness to be in them, and had it not been for that, they would have melted. So the saltiness clears what dirt falls in the eye.
وَ جَعَلَ الْمَرَارَةَ فِي الْأُذُنَيْنِ حِجَاباً مِنَ الدِّمَاغِ فَلَيْسَ مِنْ دَابَّةٍ تَقَعُ فِيهِ إِلَّا الْتَمَسَتِ الْخُرُوجَ وَ لَوْ لَا ذَلِكَ لَوَصَلَتْ إِلَى الدِّمَاغِ
And the bitterness is Made to be in the ears as a barrier from the brain, so there isn’t any insect falling into it except it seeks the exit, and had it not been for that, it would have arrived to the brain.
وَ جُعِلَتِ الْعُذُوبَةُ فِي الشَّفَتَيْنِ مَنّاً مِنَ اللَّهِ عَزَّ وَ جَلَّ عَلَى ابْنِ آدَمَ يَجِدُ بِذَلِكَ عُذُوبَةَ الرِّيقِ وَ طَعْمَ الطَّعَامِ وَ الشَّرَابِ
And the freshness is Made to be in the lips as a Conferment from Allah-azwj Mighty and Majestic upon the son of Adam-as. He feels the freshness of the saliva with that, and taste of the food and the drink.
وَ جَعَلَ الْبُرُودَةَ فِي الْمَنْخِرَيْنِ لِئَلَّا تَدَعَ فِي الرَّأْسِ شَيْئاً إِلَّا أَخْرَجَتْهُ
And the coldness is Made to be in the nostrils so it would not leave anything in the head, except it would expel it’.
قُلْتُ فَمَا الْكَلِمَةُ الَّتِي أَوَّلُهَا كُفْرٌ وَ آخِرُهَا إِيمَانٌ
I said, ‘So what is the phrase which, it’s beginning is Kufr and it’s ending is Eman?’
قَالَ قَوْلُ الرَّجُلِ لَا إِلَهَ إِلَّا اللَّهُ أَوَّلُهَا كُفْرٌ وَ آخِرُهَا إِيمَانٌ
He-asws said: ‘The words of a man, ‘There is no god except Allah-azwj’. It’s beginning is Kufr and it’s ending is Eman’.
ثُمَّ قَالَ يَا نُعْمَانُ إِيَّاكَ وَ الْقِيَاسَ فَقَدْ حَدَّثَنِي أَبِي عَنْ آبَائِهِ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ مَنْ قَاسَ شَيْئاً بِشَيْءٍ قَرَنَهُ اللَّهُ عَزَّ وَ جَلَّ مَعَ إِبْلِيسَ فِي النَّارِ فَإِنَّهُ أَوَّلُ مَنْ قَاسَ عَلَى رَبِّهِ فَدَعِ الرَّأْيَ وَ الْقِيَاسَ فَإِنَّ الدِّينَ لَمْ يُوضَعْ بِالْقِيَاسِ وَ بِالرَّأْيِ.
Then he-asws said: ‘O Numan! Beware of the analogy, for it has been narrated to me-asws by my-asws father-asws, from his-asws forefathers-asws, from Rasool-Allah-saww having said: ‘One who compares (analogises) anything with anything, Allah-azwj would Pair him with Iblees-la in the Fire, for he-la is the first one to have analogies to his-la Lord-azwj. So, leave the opinions and the analogies, for the religion cannot be placed with the analogy and with the opinion’’.[40]
20- الْعِلَلُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْبَرْمَكِيِّ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ قَالَ حَدَّثَنَا هِشَامُ بْنُ الْحَكَمِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع فَقُلْتُ مَا الْعِلَّةُ فِي بَطْنِ الرَّاحَةِ لَا يَنْبُتُ فِيهِ الشَّعْرُ وَ يَنْبُتُ فِي ظَاهِرِهَا
(The book) ‘Al Illal’ – From Ali Bin Ahmad Bin Muhammad, from Muhammad Bin Abu Abdullah Al Kufi, from Muhammad Bin Ismail Al Barmakky, from Ali Bin Al Abbas, from Umar Bin Abdul Aziz who said, ‘It is narrated to us by Hisham Bin Al Hakam who said, ‘
‘I asked Abu Abdullah-asws, I said, ‘What is the reason regarding the inside of the palm, the hair does not grow in it, and it does grow in its back?’
فَقَالَ لِعِلَّتَيْنِ أَمَّا إِحْدَاهُمَا فَلِأَنَّ النَّاسَ يَعْلَمُونَ الْأَرْضَ الَّتِي تُدَاسُ وَ يُكْثِرُ عَلَيْهَا الْمَشْيُ لَا تُنْبِتُ شَيْئاً وَ الْعِلَّةُ الْأُخْرَى لِأَنَّهَا جُعِلَتْ مِنَ الْأَبْوَابِ الَّتِي تُلَاقِي الْأَشْيَاءَ فَتُرِكَتْ لَا يَنْبُتُ عَلَيْهَا الشَّعْرُ لِتَجِدَ مَسَّ اللَّيِّنِ وَ الْخَشِنِ وَ لَا يَحْجُبَهَا الشَّعْرُ عَنْ وُجُودِ الْأَشْيَاءِ وَ لَا يَكُونُ بَقَاءُ الْخَلْقِ إِلَّا عَلَى ذَلِكَ.
He-asws said: ‘Due to two reasons. As for one of them, so not the people are knowing that the ground which is trampled upon and the walking is frequented upon it, nothing grows (in it), and the other reason is because it has been Made to be from the doors which the things are met. So it has been left with not hair growing upon it for the touch to feel the softness, and the coarseness, and the hair would not bar him from feeling the things, and the lasting of the creatures cannot happen to be except upon that’’.[41]
21 الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْقُرَشِيِّ رَفَعَهُ قَالَ: دَخَلَ أَبُو حَنِيفَةَ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ لَهُ يَا أَبَا حَنِيفَةَ بَلَغَنِي أَنَّكَ تَقِيسُ قَالَ نَعَمْ أَنَا أَقِيسُ
(The book) ‘Al Illal’ – From his father, from Sa’ad Bin Abdullah, from Ahmad Bin Abu Abdullah Al Barqy, from Muhammad Bin Ali, from Isa Bin Abdullah Al Qureyshi raising it, said,
‘Abu Haneefa entered to see Abu Abdullah-asws. He-asws said to him: ‘O Abu Haneefa! It has reached me that you tend analogise?’ He said, ‘I do (use) analogy’.
فَقَالَ وَيْلَكَ لَا تَقِسْ فَإِنَّ أَوَّلَ مَنْ قَاسَ إِبْلِيسُ قَالَ خَلَقْتَنِي مِنْ نارٍ وَ خَلَقْتَهُ مِنْ طِينٍ قَاسَ مَا بَيْنَ النَّارِ وَ الطِّينِ وَ لَوْ قَاسَ نُورِيَّةَ آدَمَ بِنُورِ النَّارِ عَرَفَ فَضْلَ مَا بَيْنَ النُّورَيْنِ وَ صَفَاءَ أَحَدِهِمَا عَلَى الْآخَرِ
He-asws said: ‘Woe be to you! Do not analogies, for the first one to analogise is Iblees-la! He-la said, ‘You Created me from fire and Created him from clay’ [7:12]’. He-la analogised (compared) what is between the fire and the clay and had he-la compared the luminosity of Adam-as with the luminosity of the fire, he-la would have known the merit of what is between the two light, and clearness of one of them over the other!
وَ لَكِنْ قِسْ لِي رَأْسَكَ مَعَ جَسَدِكَ أَخْبِرْنِي عَنْ أُذُنَيْكَ مَا لَهُمَا مُرَّتَانِ وَ عَنْ عَيْنَيْكَ مَا لَهُمَا مَالِحَتَانِ وَ عَنْ شَفَتَيْكَ مَا لَهُمَا عَذْبَتَانِ وَ عَنْ أَنْفِكَ مَا لَهُ بَارِدٌ
But compare your head with your body to me-asws. Inform me-asws about your ears, what (why) bitterness is there for them, and about your eyes, what (why) saltiness is there for them, and about your lips, what (why) freshness is there for them, and about your nose, what (why) coldness is there for it?’
فَقَالَ لَا أَدْرِي فَقَالَ لَهُ أَنْتَ لَا تُحْسِنُ تَقِيسُ رَأْسَكَ تَقِيسُ الْحَلَالَ وَ الْحَرَامَ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ أَخْبِرْنِي كَيْفَ ذَلِكَ
He said, ‘I don’t know’. He-asws said to him: ‘You are not good an analogising (comparing) your head (and) you are analogising the Permissibles and the Prohibitions?’ He said, ‘O son‑asws of Rasool-Allah-saww! Inform me how that is so?’
فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ الْأُذُنَيْنِ مُرَّتَيْنِ لِئَلَّا يَدْخُلَهُمَا شَيْءٌ إِلَّا مَاتَ وَ لَوْ لَا ذَلِكَ لَقَتَلَتِ الدَّوَابُّ ابْنَ آدَمَ
He-asws said: ‘Allah-azwj Mighty and Majestic Made the ears to have bitterness so that nothing would enter them except it would die, and had it not been for that, the vermin would have killed the son of Adam-as.
وَ جَعَلَ الْعَيْنَيْنِ مَالِحَتَيْنِ لِأَنَّهَا شَحْمَتَانِ وَ لَوْ لَا مُلُوحَتُهُمَا لَذَابَتَا وَ جَعَلَ الشَّفَتَيْنِ عَذْبَتَيْنِ لِيَجِدَ ابْنُ آدَمَ طَعْمَ الْحُلْوِ وَ الْمُرِّ وَ جَعَلَ الْأَنْفَ بَارِداً سَائِلًا لِئَلَّا يَدَعَ فِي الرَّأْسِ دَاءً إِلَّا أَخْرَجَهُ وَ لَوْ لَا ذَلِكَ لَثَقُلَ الدِّمَاغُ وَ تَدَوَّدَ.
And the two eyes have been Made to be salty because these are two (pieces of) fat, and had it not been for their saltiness, they would have melted; and the two lips are Made to be (with) freshness for the son of Adam-as to feel the food, the sweet and the sour; and the nose is made to be (with) flowing coldness, so that no disease would be left in the head except it would extract it, and had it not been for that, the brain would become heavy and warm up’’.[42]
وَ قَالَ الْبَرْقِيُّ وَ رَوَى بَعْضُهُمْ أَنَّهُ قَالَ فِي الْأُذُنَيْنِ لِامْتِنَاعِهِمَا مِنَ الْعِلَاجِ وَ قَالَ فِي مَوْضِعِ ذِكْرِ الشَّفَتَيْنِ الرِّيقَ فَإِنَّمَا عَذُبَ الرِّيقُ لِيُمَيَّزَ بِهِ بَيْنَ الطَّعَامِ وَ الشَّرَابِ وَ قَالَ فِي ذِكْرِ الْأَنْفِ لَوْ لَا بَرْدُ مَاءِ الْأَنْفِ وَ إِمْسَاكُهُ الدِّمَاغَ لَسَالَ الدِّمَاغُ مِنْ حَرَارَتِهِ.
And Al-Barqy said, ‘And one of them reported that he-asws said regarding the ears of their prevention from the treatment, and he-asws said in another place the mention of the lips, the saliva: ‘But rather the saliva freshens in order to distinguish by it between the food and the drink’; and said regarding the nose: ‘Had the nose not cooled the water and the brain withholding it, the brain would have sailed from its heat’’.[43]
وَ مِنْهُ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ الْعَقِيلِيِّ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْقُرَشِيِّ رَفَعَ الْحَدِيثَ وَ ذَكَرَ مِثْلَهُ إِلَى قَوْلِهِ وَ تَدَوَّدَ.
And from him, from his father, from Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ibrahim Bin Hashim, from Ahmad Bin Abdullah A- Aqeyli, from Isa Bin Abdullah Al-Qureyshi, raising the Hadeeth, and he mentioned similar to it up to his-asws words: ‘Warm up’’.[44]
22- الْمَنَاقِبُ، مِمَّا أَجَابَ الرِّضَا ع بِحَضْرَةِ الْمَأْمُونِ لِضُبَاعِ بْنِ نَصْرٍ الْهِنْدِيِّ وَ عِمْرَانَ الصَّابِي عَنْ مَسَائِلِهِمَا قَالا فَمَا بَالُ الرَّجُلِ يَلْتَحِي دُونَ الْمَرْأَةِ قَالَ ع زَيَّنَ اللَّهُ الرِّجَالَ بِاللِّحَى وَ جَعَلَهَا فَصْلًا يُسْتَدَلُّ بِهَا عَلَى الرِّجَالِ وَ النِّسَاءِ.
(The book) ‘Al Manaqib’ –
‘From what Al-Reza-asws answered in the presence of Al Mamoun to Zuba’a Bin Nasr the Indian, and Imran Al-Saby of their questions. They said, ‘So what is the matter the man grows the beard besides the women?’ He-asws said: ‘Allah-azwj has Adorned the men with the beard and Made it a merit evidencing with it upon the men and the women’’.[45]
23- مَجَالِسُ الشَّيْخِ، عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْمُوسَوِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ نَهِيكٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ سَبْرَةَ بْنِ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص فِي ابْنِ آدَمَ ثَلَاثُمِائَةٍ وَ سِتُّونَ عِرْقاً مِنْهَا مِائَةٌ وَ ثَمَانُونَ مُتَحَرِّكَةٌ وَ مِائَةٌ وَ ثَمَانُونَ سَاكِنَةٌ فَلَوْ سَكَنَ الْمُتَحَرِّكُ لَمْ يَبْقَ الْإِنْسَانُ وَ لَوْ تَحَرَّكَ السَّاكِنُ لَهَلَكَ الْإِنْسَانُ الْخَبَرَ.
(The book) ‘Majaalis’ of the sheykh – From a group, from Abu Al Mufazzal, from Ja’far Bin Muhammad Al Musawy, from Ubeydullah Bin Ahmad Bin Nheyk, from Muhammad Bin Abu Umeyr, from Sabrah Bin Yaqoub Bin Shueyb, from his father,
‘Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘In the son of Adam-as there are three hundred and sixty veins. From these, one hundred and eighty are moving and one hundred and eighty are still. If the still ones were to move, the human being would not remain, and if the moving ones were to be still, the human being would be destroyed’ – the Hadeeth’’.[46]
24- الْعِلَلُ، لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ الْعِلَّةُ فِي زِيَادَةِ ضِلْعِ الْمَرْأَةِ عَلَى ضِلْعِ الرَّجُلِ لِمَكَانِ الْجَنِينِ كَيْ يَتَّسِعَ جَوْفُهَا لِلْوَلَدِ.
(The book) ‘Al-Illal’ of Muhammad Bin Ali Bin Ibrahim – ‘The reason in the additional ribs of the woman over the ribs of the man is for the place of the baby (growth) so that her inside would be capacious for the child’’.[47]
25 الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْحَسَنِ الْأَنْبَارِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص يَحْمَدُ اللَّهَ فِي كُلِّ يَوْمٍ ثَلَاثَمِائَةٍ وَ سِتِّينَ مَرَّةً عَدَدَ عُرُوقِ الْجَسَدِ يَقُولُ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ كَثِيراً عَلَى كُلِّ حَالٍ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Al-Hassan Al Anbary,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww used to praise Allah-azwj during every day, three hundred and sixty times, the number of veins of the body. He-saww would say: ‘The Praise is for Allah-azwj Lord-azwj of the worlds, a lot, upon every situation’’.[48]
26- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ حُمَيْدِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ رَسُولُ اللَّهِ ص إِنَّ فِي ابْنِ آدَمَ ثَلَاثَمِائَةٍ وَ سِتِّينَ عِرْقاً مِنْهَا مِائَةٌ وَ ثَمَانُونَ مُتَحَرِّكَةٌ وَ مِنْهَا مِائَةٌ وَ ثَمَانُونَ سَاكِنَةٌ فَلَوْ سَكَنَ الْمُتَحَرِّكُ لَمْ يَنَمْ وَ لَوْ تَحَرَّكَ السَّاكِنُ لَمْ يَنَمْ
And from him, from Ali Bin Ibrahim, from his father and Humeyd Bin Ziyad, from Al-Hassan Bin Muhammad, altogether from Ahmad Bin Al-Hassan Al Meysamy, from Yaqoub Bin Shueyb who said,
‘From Abu Abdullah-asws saying: ‘Rasool-Allah-saww said: ‘In the son of Adam-as there are three hundred and sixty veins. From these, one hundred and eighty are moving and from these one hundred and eighty are still. If the moving ones were to be still, he would not sleep, and if the still ones were to move, he would not sleep.
وَ كَانَ رَسُولُ اللَّهِ ص إِذَا أَصْبَحَ قَالَ .
And Rasool-Allah-saww said when it was morning, he-saww would say:
الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ كَثِيراً عَلَى كُلِّ حَالٍ ثَلَاثَمِائَةٍ وَ سِتِّينَ مَرَّةً وَ إِذَا أَمْسَى قَالَ مِثْلَ ذَلِكَ
‘The Praise be to Allah‑azwj Lord-azwj of the worlds a lot upon every situation’, three hundred and sixty times, and when it was evening, he-saww said similar to that’’.[49]
27 الْمَنَاقِبُ لِابْنِ شَهْرَآشُوبَ، عَنْ سَالِمٍ الضَّرِيرِ أَنَّ نَصْرَانِيّاً سَأَلَ الصَّادِقَ ع عَنْ أَسْرَارِ الطِّبِّ ثُمَّ سَأَلَهُ عَنْ تَفْصِيلِ الْجِسْمِ
(The book) ‘Al Manaqib’ of Ibn Shahr Ashub, from Salim Al Zareer,
‘A Christian asked Al-Sadiq-asws about the secrets of medicine. Then he asked him-asws about the details of the body.
فَقَالَ ع إِنَّ اللَّهَ خَلَقَ الْإِنْسَانَ عَلَى اثْنَيْ عَشَرَ وَصْلًا وَ عَلَى مِائَتَيْنِ وَ ثَمَانِيَةٍ وَ أَرْبَعِينَ عَظْماً وَ عَلَى ثَلَاثِمِائَةٍ وَ سِتِّينَ عِرْقاً فَالْعُرُوقُ هِيَ الَّتِي تَسْقِي الْجَسَدَ كُلَّهُ وَ الْعِظَامُ تُمْسِكُهَا وَ اللَّحْمُ يُمْسِكُ الْعِظَامَ وَ الْعَصَبُ يُمْسِكُ اللَّحْمَ
He-asws said: ‘Allah-azwj Created the human being upon twelve connection and upon two hundred and forty-eight bones, and upon three hundred and sixty veins. So the veins, these are which quench the body, all of it, and the bones withhold these, and the flesh withholds the bones, and the nerves withhold the flesh.
وَ جَعَلَ فِي يَدَيْهِ اثْنَيْنِ وَ ثَمَانِينَ عَظْماً فِي كُلِّ يَدٍ أَحَدٌ وَ أَرْبَعُونَ عَظْماً مِنْهَا فِي كَفِّهِ خَمْسَةٌ وَ ثَلَاثُونَ عَظْماً وَ فِي سَاعِدِهِ اثْنَانِ وَ فِي عَضُدِهِ وَاحِدٌ وَ فِي كَتِفِهِ ثَلَاثَةٌ فَذَلِكَ أَحَدٌ وَ أَرْبَعُونَ عَظْماً وَ كَذَلِكَ فِي الْأُخْرَى
And twelve bones have been Made to be in his hand. In each hand there are forty-one bones. From these, in his palm, there are thirty-five bones, and in his forearm, there are two, and in his upper arm there is one, and in his shoulder, there are three. So that is forty-one bones. And like that is his other (side).
وَ فِي رِجْلِهِ ثَلَاثَةٌ وَ أَرْبَعُونَ عَظْماً مِنْهَا فِي قَدَمِهِ خَمْسَةٌ وَ ثَلَاثُونَ عَظْماً وَ فِي سَاقِهِ اثْنَانِ وَ فِي رُكْبَتِهِ ثَلَاثَةٌ وَ فِي فَخِذِهِ وَاحِدٌ وَ فِي وَرِكِهِ اثْنَانِ وَ كَذَلِكَ فِي الْأُخْرَى
And in his leg, there are forty-three bones. From these, in his foot there are thirty-five bones, and in his leg, there are two, and in his knee, there are three, and in his thigh, there is one, and in his hip, there are two. And like that in the other (side).
وَ فِي صُلْبِهِ ثَمَانِيَ عَشْرَةَ فَقَارَةً وَ فِي كُلِّ وَاحِدٍ مِنْ جَنْبَيْهِ تِسْعَةُ أَضْلَاعٍ وَ فِي وَقَصَتِهِ ثَمَانِيَةٌ وَ فِي رَأْسِهِ سِتَّةٌ وَ ثَلَاثُونَ عَظْماً وَ فِي فِيهِ ثَمَانِيَةٌ وَ عِشْرُونَ أَوِ اثْنَانِ وَ ثَلَاثُونَ عَظْماً.
And in his loins, there are eighteen vertebrae, and in each of his sides there are nine ribs, and in his neck, there are eight, and in his head, there are thirty-six, and in his mouth, there are twenty-eight or thirty-two bones’’.[50]
28- الْكَافِي، عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْعَزْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ لِلَّهِ عِبَاداً فِي أَصْلَابِهِمْ أَرْحَامٌ كَأَرْحَامِ النِّسَاءِ
(The book) ‘Al Kafi’ – From Muhammad, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdul Rahman Bin Al Azramy,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘For Allah-azwj has servants, in their loins there are wombs like the wombs of women’’.
قَالَ فَسُئِلَ فَمَا لَهُمْ لَا يَحْمِلُونَ
He (the narrator) said, ‘He-asws was asked, ‘So what is the matter they are not getting pregnant?’
فَقَالَ إِنَّهَا مَنْكُوسَةٌ وَ لَهُمْ فِي أَدْبَارِهِمْ غُدَّةٌ كَغُدَّةِ الْجَمَلِ أَوِ الْبَعِيرِ فَإِذَا هَاجَتْ هَاجُوا وَ إِذَا سَكَنَتْ سَكَنُوا.
He-asws said: ‘But rather, these are upside-down, and for them, in their backs, there is a gland like a gland of the riding camel, or the load-bearing camel. So when it stirs, they are agitated, and when it is still, they are calm’’.[51]
29 وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ رِفَاعَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا تَقُولُ فِي رَجُلٍ ضَرَبَ رَجُلًا فَنَقَصَ بَعْضَ نَفَسِهِ بِأَيِّ شَيْءٍ يُعْرَفُ ذَلِكَ قَالَ ذَلِكَ بِالسَّاعَاتِ قُلْتُ وَ كَيْفَ السَّاعَاتُ
And from him, from Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba, from Rifa’at who said,
‘I said to Abu Abdullah-asws, ‘What are you-asws saying regarding a man who hits a man, so he breaks part of his breathing, by which thing would he know that?’ He-asws said: ‘That would be by the hours’. I said, ‘And how come the hours?’
قَالَ إِنَّ النَّفَسَ يَطْلُعُ الْفَجْرُ وَ هُوَ فِي الشِّقِّ الْأَيْمَنِ مِنَ الْأَنْفِ فَإِذَا مَضَتِ السَّاعَةُ صَارَ إِلَى الشِّقِّ الْأَيْسَرِ فَتَنْظُرُ مَا بَيْنَ نَفَسِكَ وَ نَفَسِهِ ثُمَّ يُحْسَبُ فَيُؤْخَذُ بِحِسَابِ ذَلِكَ مِنْهُ.
He-asws said: ‘The breath emerges at dawn, and it is in the right cleft of the nose. When the hour passes by, it come to the left cleft. So look at what is between your breathing and his breathing, then calculate. He would be seized by a calculation of that from him’’.[52]
30 التَّهْذِيبُ، بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص يَوْمَ بَدْرٍ لَا تُوَارُوا إِلَّا كَمِيشاً يَعْنِي بِهِ مَنْ كَانَ ذَكَرُهُ صَغِيراً وَ قَالَ لَا يَكُونُ ذَلِكَ إِلَّا فِي كِرَامِ النَّاسِ.
(The book) ‘Al Tahzeeb’ – By his chain,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said on the day of Badr, ‘Do not cover except (by) a blindfold’ – meaning by it the one whose manhood was small. And he-asws said: ‘That (small manhood) cannot happen to be except in the honourable people’’.[53]
31- تَوْحِيدُ الْمُفَضَّلِ، فَكِّرْ يَا مُفَضَّلُ كَيْفَ جُعِلَتْ آلَاتُ الْجِمَاعِ فِي الذَّكَرِ وَ الْأُنْثَى جَمِيعاً عَلَى مَا يُشَاكِلُ ذَلِكَ فَجُعِلَ لِلذَّكَرِ آلَةٌ نَاشِرَةٌ تَمْتَدُّ حَتَّى تَصِلَ النُّطْفَةُ إِلَى الرَّحِمِ إِذْ كَانَ مُحْتَاجاً إِلَى أَنْ يَقْذِفَ مَاءَهُ فِي غَيْرِهِ وَ خُلِقَ لِلْأُنْثَى وِعَاءٌ قَعِرٌ لِيَشْتَمِلَ عَلَى الْمَاءَيْنِ جَمِيعاً وَ يَحْتَمِلَ الْوَلَدَ وَ يَتَّسِعَ لَهُ وَ يَصُونَهُ حَتَّى يَسْتَحْكِمَ أَ لَيْسَ ذَلِكَ مِنْ تَدْبِيرِ حَكِيمٍ لَطِيفٍ سُبْحانَهُ وَ تَعالى عَمَّا يُشْرِكُونَ
(The book) ‘Tawheed’ of Al Mufazzal –
‘Think, O Mufazzal, how the tools of the copulation have been Made to be in the male and the female together upon what makes it to be that. He-azwj Made an arousing tool for the male, stretching until the sperm flows to the womb, when it is needy to eject its water into something else. And He-azwj Created for the female, a concave container to contain both the waters together, and carry the child and expands for it, and protects it until it is strong. Isn’t that from the Arrangement of the Wise, the Subtle? Glorious and Exalted is He-azwj from what they are associating.
فَكِّرْ يَا مُفَضَّلُ فِي أَعْضَاءِ الْبَدَنِ أَجْمَعَ وَ تَدْبِيرِ كُلٍّ مِنْهَا لِلْإِرْبِ فَالْيَدَانِ لِلْعِلَاجِ وَ الرِّجْلَانِ لِلسَّعْيِ وَ الْعَيْنَانِ لِلِاهْتِدَاءِ وَ الْفَمُ لِلِاغْتِذَاءِ وَ الْمَعِدَةُ لِلْهَضْمِ وَ الْكَبِدُ لِلتَّخْلِيصِ وَ الْمَنَافِذُ لِتَنْفِيذِ الْفُضُولِ وَ الْأَوْعِيَةُ لِحَمْلِهَا وَ الْفَرْجُ لِإِقَامَةِ النَّسْلِ وَ كَذَلِكَ جَمِيعُ الْأَعْضَاءِ إِذَا تَأَمَّلْتَهَا وَ أَعْمَلْتَ فِكْرَكَ فِيهَا وَ نَظَرَكَ وَجَدْتَ كُلَّ شَيْءٍ مِنْهَا قَدْ قُدِّرَ لِشَيْءٍ عَلَى صَوَابٍ وَ حِكْمَةٍ
Think, O Mufazzal, regarding the parts of the body together and the arrangement of each of these for the purpose. The hands are for the work, and the legs are for the walking, and the eyes are for the guidance, and the mouth is for the feeding, and the stomach is for the digesting, and the liver is for the purifying, and the port is for the excretion of the excess, and the receptacles are for carrying it, and the private parts for establishing the lineages. And, similar to that are the entirety of the body parts, when you contemplate on it and concentrate your thoughts regarding these, and you look, you would find all things from these to have been determines for a thing, upon correctness and wisdom’.
قَالَ الْمُفَضَّلُ فَقُلْتُ يَا مَوْلَايَ إِنَّ قَوْماً يَزْعُمُونَ أَنَّ هَذَا مِنْ فِعْلِ الطَّبِيعَةِ فَقَالَ سَلْهُمْ عَنْ هَذِهِ الطَّبِيعَةِ
Al-Mufazzal said, ‘So I said, ‘O my Master-asws! There are a people who are alleging that this is from the work of nature’.
أَ هِيَ شَيْءٌ لَهُ عِلْمٌ وَ قُدْرَةٌ عَلَى مِثْلِ هَذِهِ الْأَفْعَالِ أَمْ لَيْسَتْ كَذَلِكَ فَإِنْ أَوْجَبُوا لَهَا الْعِلْمَ وَ الْقُدْرَةَ فَمَا يَمْنَعُهُمْ مِنْ إِثْبَاتِ الْخَالِقِ فَإِنَّ هَذِهِ صِفَتُهُ وَ إِنْ زَعَمُوا أَنَّهَا تَفْعَلُ هَذِهِ الْأَفْعَالَ بِغَيْرِ عِلْمٍ وَ لَا عَمْدٍ وَ كَانَ فِي أَفْعَالِهَا مَا قَدْ تَرَاهُ مِنَ الصَّوَابِ وَ الْحِكْمَةِ عُلِمَ أَنَّ هَذَا الْفِعْلَ لِلْخَالِقِ الْحَكِيمِ وَ أَنَّ الَّذِي سَمَّوْهُ طَبِيعَةً هُوَ سُنَّةٌ فِي خَلْقِهِ الْجَارِيَةُ عَلَى مَا أَجْرَاهَا عَلَيْهِ
He-asws said: ‘Ask them about this nature. Is it something having knowledge and power for it upon the likes of these deeds, or it isn’t like that? So, if they answer that for it is that knowledge and the power, then what prevents them from proving the Creator? For, this is His-azwj Making. And if they claim that it (nature) did these deeds without knowledge of deliberation, and in its deeds is what you have seen from the correctness and the wisdom, know that this is the deed of the Creator, and that which they have named it as nature, it is a manner in His-azwj creation, flowing upon what it flows upon.
فَكِّرْ يَا مُفَضَّلُ فِي وُصُولِ الْغِذَاءِ إِلَى الْبَدَنِ وَ مَا فِيهِ مِنَ التَّدْبِيرِ فَإِنَّ الطَّعَامَ يَصِيرُ إِلَى الْمَعِدَةِ فَتَطْبُخُهُ وَ تَبْعَثُ بِصَفْوِهِ إِلَى الْكَبِدِ فِي عُرُوقٍ رِقَاقٍ وَاشِجَةٍ بَيْنَهُمَا قَدْ جُعِلَتْ كَالْمُصَفِّي لِلْغِذَاءِ لِكَيْلَا يَصِلَ إِلَى الْكَبِدِ مِنْهُ شَيْءٌ فَيَنْكَاهَا وَ ذَلِكَ أَنَّ الْكَبِدَ رَقِيقَةٌ لَا تَحْتَمِلُ الْعُنْفَ
Think, O Mufazzal, regarding the arrival of the provision to the body, and what arrangement there is in it, for the meal travels to the stomach and it cooks (digests) it and sends its clean (part) to the liver in delicate veins and the load between it has been Made to be like the cleanser of the meal, lest something from it would arrive to the liver and knock it down, and that is because the liver is delicate, it cannot tolerate the force.
ثُمَّ إِنَّ الْكَبِدَ ثَقِيلَةٌ فَيَسْتَحِيلُ بِلُطْفِ التَّدْبِيرِ دَماً وَ يَنْفُذُ إِلَى الْبَدَنِ كُلِّهِ فِي مَجَارِيَ مُهَيَّأَةٍ لِذَلِكَ بِمَنْزِلَةِ الْمَجَارِي الَّتِي تُهَيَّأُ لِلْمَاءِ حَتَّى يَطَّرِدَ إِلَى الْأَرْضِ كُلِّهَا وَ يَنْفُذُ مَا يَخْرُجُ مِنْهُ مِنَ الْخَبَثِ وَ الْفُضُولِ إِلَى مَغَايِضَ قَدْ أُعِدَّتْ لِذَلِكَ
Then, the liver accepts it and releases it with subtle arrangement, as blood, and implements it to the whole body in a flow prepared for that, at the status of the flow which is prepared for the water until it is dislodged in the land, all of it, and implements what comes out from it, from the waste and the excess to a place which has been prepared for that.
فَمَا كَانَ مِنْهُ مِنْ جِنْسِ الْمِرَّةِ الصَّفْرَاءِ جَرَى إِلَى الْمَرَارَةِ وَ مَا كَانَ مِنْ جِنْسِ السَّوْدَاءِ جَرَى إِلَى الطِّحَالِ وَ مَا كَانَ مِنَ الْبِلَّةِ وَ الرُّطُوبَةِ جَرَى إِلَى الْمَثَانَةِ فَتَأَمَّلْ حِكْمَةَ التَّدْبِيرِ فِي تَرْكِيبِ الْبَدَنِ وَ وَضْعِ هَذِهِ الْأَعْضَاءِ مِنْهُ مَوَاضِعَهَا وَ إِعْدَادِ هَذِهِ الْأَوْعِيَةِ فِيهِ لِتَحْمِلَ تِلْكَ الْفُضُولَ لِئَلَّا تَنْتَشِرَ فِي الْبَدَنِ فَتُسْقِمَهُ وَ تَنْهَكَهُ فَتَبَارَكَ مَنْ أَحْسَنَ التَّقْدِيرَ وَ أَحْكَمَ التَّدْبِيرَ وَ لَهُ الْحَمْدُ كَمَا هُوَ أَهْلُهُ وَ مُسْتَحِقُّهُ
So, whatever was from the genus of yellow, bitter, flows to the gall bladder, and whatever was from the genus of the blackness, flows to the spleen, and whatever was from the urine and the moisture flows to the bladder. Contemplate on the wisdom of the arrangement in the structure of the body, and the placing of these body parts in its places, and the preparation of these vessels in which these waste products are carried, lest they are dispersed in the body and make it sick and violate it (correctness). Blessed is the One-azwj of excellent Determination, and of Wise Determination, and for Him-azwj is the Praise as He-azwj is rightful of and deserving of it’.
قَالَ الْمُفَضَّلُ فَقُلْتُ صِفْ نُشُوءَ الْأَبْدَانِ وَ نُمُوَّهَا حَالًا بَعْدَ حَالٍ حَتَّى تَبْلُغَ التَّمَامَ وَ الْكَمَالَ
Al-Mufazzal (said), ‘I said, ‘Describe the creation of the bodies and its growth, state after state, until it reaches the completion and perfection’.
فَقَالَ ع أَوَّلُ ذَلِكَ تَصْوِيرُ الْجَنِينِ فِي الرَّحِمِ حَيْثُ لَا تَرَاهُ عَيْنٌ وَ لَا تَنَالُهُ يَدٌ وَ يُدَبِّرُهُ حَتَّى يَخْرُجَ سَوِيّاً مُسْتَوْفِياً جَمِيعُ مَا فِيهِ قِوَامُهُ وَ صَلَاحُهُ مِنَ الْأَحْشَاءِ وَ الْجَوَارِحِ وَ الْعَوَامِلِ إِلَى مَا فِي تَرْكِيبِ أَعْضَائِهِ مِنَ الْعِظَامِ وَ اللَّحْمِ وَ الشَّحْمِ وَ الْمُخِّ وَ الْعَصَبِ وَ الْعُرُوقِ وَ الْغَضَارِيفِ
He-asws said: ‘The first of that is the formation of the foetus in the womb where neither can an eye see it, nor can a hand reach it, and it is managed until it comes out complete, fully with the entirety of what is in it for its uprightness, and its interests, from the intestines, and the limbs, and the factors to what is in the composition of its body parts, from the bones, and the flesh, and the fat, and the brain, and the nerves, and the veins, and the cartilages.
فَإِذَا خَرَجَ إِلَى الْعَالَمِ تَرَاهُ كَيْفَ يَنْمِي بِجَمِيعِ أَعْضَائِهِ وَ هُوَ ثَابِتٌ عَلَى شَكْلِهِ وَ هَيْئَتِهِ لَا تَتَزَايَدُ وَ لَا تَنْقُصُ إِلَى أَنْ يَبْلُغَ أَشُدَّهُ إِنْ مُدَّ فِي عُمُرِهِ أَوْ يَسْتَوْفِي مُدَّتَهُ قَبْلَ ذَلِكَ هَلْ هَذَا إِلَّا مِنْ لَطِيفِ التَّدْبِيرِ وَ الْحِكْمَةِ
So, when it comes out to the world, you see how it has been Favoured with the entirety of its body parts, and he is affirmed upon a shape and body, neither increased nor reduced, up to he reaches his strength, a term from his term, or his term expires before that. Is that, except from a subtle arrangement, and the Wisdom?’
يَا مُفَضَّلُ انْظُرْ إِلَى مَا خُصَّ بِهِ الْإِنْسَانُ فِي خَلْقِهِ تَشْرِيفاً وَ تَفْضِيلًا عَلَى الْبَهَائِمِ فَإِنَّهُ خُلِقَ يَنْتَصِبُ قَائِماً وَ يَسْتَوِي جَالِساً لِيَسْتَقْبِلَ الْأَشْيَاءَ بِيَدَيْهِ وَ جَوَارِحِهِ وَ يُمْكِنَهُ الْعِلَاجُ وَ الْعَمَلُ بِهِمَا فَلَوْ كَانَ مَكْبُوباً عَلَى وَجْهِهِ كَذَاتِ الْأَرْبَعِ لَمَا اسْتَطَاعَ أَنْ يَعْمَلَ شَيْئاً مِنَ الْأَعْمَالِ
O Mufazzal! Look at what the human being has been Specialised with in his creation, nobility and merit upon the animals, for he is a creature established upright, and sits evenly it order to face the things with his hands and his limbs, and it enables him for the treatment and the work with these. If he had been upside down upon his face, like those for-legged ones, he would not have been able to do anything from the deeds.
انْظُرِ الْآنَ يَا مُفَضَّلُ إِلَى هَذِهِ الْحَوَاسِّ الَّتِي خُصَّ بِهَا الْإِنْسَانُ فِي خَلْقِهِ وَ شُرِّفَ بِهَا عَلَى غَيْرِهِ كَيْفَ جُعِلَتِ الْعَيْنَانِ فِي الرَّأْسِ كَالْمَصَابِيحِ فَوْقَ الْمَنَارَةِ لِيَتَمَكَّنَ مِنَ مُطَالَعَةِ الْأَشْيَاءِ وَ لَمْ تُجْعَلْ فِي الْأَعْضَاءِ الَّتِي تَحْتَهُنَّ كَالْيَدَيْنِ وَ الرِّجْلَيْنِ فَتَعْرِضَهَا الْآفَاتُ وَ تُصِيبَهَا مِنْ مُبَاشَرَةِ الْعَمَلِ وَ الْحَرَكَةِ مَا يُعَلِّلُهَا وَ يُؤَثِّرُ فِيهَا وَ يَنْقُصُ مِنْهَا وَ لَا فِي الْأَعْضَاءِ الَّتِي وَسَطَ الْبَدَنِ كَالْبَطْنِ وَ الظَّهْرِ فَيَعْسُرَ تَقَلُّبُهَا وَ اطِّلَاعُهَا نَحْوَ الْأَشْيَاءِ
Look now, O Mufazzal, to the senses which the human being has been Specialised with in his creation and Ennobled with upon others. How the eyes have been made to be in the head like the two lamps above the minaret, in order to enable to notice the things, and these were not Made to be in the limbs which are under these, like the hands, and the legs, so they would be exposed to the afflictions and be hurt by the direct actions and the movement what would affect these and its sight would be reduced from these, nor in the body parts which are in the middle of the body, like the belly, and the back, so it would be difficult for him to turn around and notice the nearby things.
فَلَمَّا لَمْ يَكُنْ لَهَا فِي شَيْءٍ مِنْ هَذِهِ الْأَعْضَاءِ مَوْضِعٌ كَانَ الرَّأْسُ أَسْنَى الْمَوَاضِعِ لِلْحَوَاسِّ وَ هُوَ بِمَنْزِلَةِ الصَّوْمَعَةِ لَهَا فَجُعِلَ الْحَوَاسُّ خَمْساً تَلْقَى خَمْساً لِكَيْلَا يَفُوتَهَا شَيْءٌ مِنَ الْمَحْسُوسَاتِ فَخُلِقَ الْبَصَرُ لِيُدْرِكَ الْأَلْوَانَ فَلَوْ كَانَتِ الْأَلْوَانُ وَ لَمْ يَكُنْ بَصَرٌ يُدْرِكُهَا لَمْ يَكُنْ فِيهَا مَنْفَعَةٌ
So, when there does not happen to be for these (eyes) a place from these body parts, the head would be the best of the places for the senses, and it would be at the status of the monastery for it. Thus, the five senses have been Made to obtain five, lest nothing would be lost from the sensing. The sight has been Created to realise the colour, and if the colours were not perceived by the sight, there would not be any benefit in these.
وَ خُلِقَ السَّمْعُ لِيُدْرِكَ الْأَصْوَاتَ فَلَوْ كَانَتِ الْأَصْوَاتُ وَ لَمْ يَكُنْ سَمْعٌ يُدْرِكُهَا لَمْ يَكُنْ فِيهَا إِرْبٌ وَ كَذَلِكَ سَائِرُ الْحَوَاسِّ ثُمَّ هَذَا يَرْجِعُ مُتَكَافِئاً فَلَوْ كَانَ بصرا [بَصَرٌ] وَ لَمْ يَكُنْ ألوانا [أَلْوَانٌ] لَمَا كَانَ لِلْبَصَرِ مَعْنًى وَ لَوْ كَانَ سَمْعٌ وَ لَمْ يَكُنْ أَصْوَاتٌ لَمْ يَكُنْ لِلسَّمْعِ مَوْضِعٌ
And the sky has been Created to realise the sounds, and if the sounds could not be realised by the hearing, there would not be any need in these. And similar to that are the rest of the senses. Then this returns sufficiently. If there was sight and the colours were not there, there would not have been any meaning for the sight; and if the hearing was there and there did not happen to be any sounds, there would not have been any place for the hearing.
فَانْظُرْ كَيْفَ قَدَّرَ بَعْضَهَا يَلْقَى بَعْضاً فَجَعَلَ لِكُلِّ حَاسَّةٍ مَحْسُوساً يَعْمَلُ فِيهِ وَ لِكُلِّ مَحْسُوسٍ حَاسَّةً تُدْرِكُهُ وَ مَعَ هَذَا فَقَدْ جُعِلَتْ أَشْيَاءُ مُتَوَسِّطَةٌ بَيْنَ الْحَوَاسِّ وَ الْمَحْسُوسَاتِ لَا يَتِمُّ الْحَوَاسُّ إِلَّا بِهَا كَمِثْلِ الضِّيَاءِ وَ الْهَوَاءِ فَإِنَّهُ لَوْ لَمْ يَكُنْ ضِيَاءٌ يُظْهِرُ اللَّوْنَ لِلْبَصَرِ لَمْ يَكُنِ الْبَصَرُ يُدْرِكُ اللَّوْنَ
Therefore, look at how is the measure of some of it facing the other, between the sensory organ and the sensation. The sensory organ cannot be complete except by these, like an example of the illumination, and the air, for if there did not happen to be any illumination manifesting the colours for the sight, the sight would not have realised the colour.
وَ لَوْ لَمْ يَكُنْ هَوَاءٌ يُؤَدِّي الصَّوْتَ إِلَى السَّمْعِ لَمْ يَكُنِ السَّمْعُ يُدْرِكُ الصَّوْتَ فَهَلْ يَخْفَى عَلَى مَنْ صَحَّ نَظَرُهُ وَ أَعْمَلَ فِكْرَهُ أَنَّ مِثْلَ هَذَا الَّذِي وَصَفْتُ مِنْ تَهْيِئَةِ الْحَوَاسِّ وَ الْمَحْسُوسَاتِ بَعْضُهَا يَلْقَى بَعْضاً وَ تَهْيِئَةِ أَشْيَاءَ أُخَرَ بِهَا تَتِمُّ الْحَوَاسُّ لَا يَكُونُ إِلَّا بِعَمْدٍ وَ تَقْدِيرٍ مِنْ لَطِيفٍ خَبِيرٍ
And if the air would not deliver the sound to the hearing, the hearing would not have realised the sound. So, is it hidden upon the one of healthy sight, and functional, though that the likes of this which I-asws have described, from the formation of the senses and the sensations, some of it linked with others, and formation of the other things with these, the senses are complete, cannot happen except with deliberation and the determination from a Subtle, Aware?’
فَكِّرْ يَا مُفَضَّلُ فِي مَنْ عَدِمَ الْبَصَرَ مِنَ النَّاسِ وَ مَا يَنَالُهُ مِنَ الْخَلَلِ فِي أُمُورِهِ فَإِنَّهُ لَا يَعْرِفُ مَوْضِعَ قَدَمِهِ وَ لَا يُبْصِرُ مَا بَيْنَ يَدَيْهِ فَلَا يُفَرِّقُ بَيْنَ الْأَلْوَانِ وَ بَيْنَ الْمَنْظَرِ الْحَسَنِ وَ الْقَبِيحِ وَ لَا يَرَى حُفْرَةً إِنْ هَجَمَ عَلَيْهَا وَ لَا عَدُوّاً إِنْ أَهْوَى إِلَيْهِ بِسَيْفٍ وَ لَا يَكُونُ لَهُ سَبِيلٌ إِلَى أَنْ يَعْمَلَ شَيْئاً مِنْ هَذِهِ الصِّنَاعَاتِ مِثْلَ الْكِتَابَةِ وَ التِّجَارَةِ وَ الصِّيَاغَةِ حَتَّى إِنَّهُ لَوْ لَا نَفَاذُ ذِهْنِهِ لَكَانَ بِمَنْزِلَةِ الْحَجَرِ الْمُلْقَى
Think, O Mufazzal, regarding one from the people who has lack of sight, and what he faces from the impediments in his affairs, for he cannot recognise the place of his own feet, nor does he see what is in front of him, nor can he differentiate between the colours, and between the good scenery and the ugly, nor does he see a hole if he comes upon it, nor an enemy who comes to him with a sword, nor can there happen to be a way for him to doing something from these works, like the writing, and the business, and the goldsmithing, to the extent that if he does not implement his mind, he would be at the status of the rock thrown away.
وَ كَذَلِكَ مَنْ عَدِمَ السَّمْعَ يَخْتَلُّ فِي أُمُورٍ كَثِيرَةٍ فَإِنَّهُ يَفْقِدُ رَوْحَ الْمُخَاطَبَةِ وَ الْمُحَاوَرَةِ وَ يَعْدَمُ لَذَّةَ الْأَصْوَاتِ وَ اللُّحُونِ الشَّجِيَّةِ [وَ] الْمُطْرِبَةِ وَ يُعَظِّمُ الْمَئُونَةَ عَلَى النَّاسِ فِي مُحَاوَرَتِهِ حَتَّى يَتَبَرَّمُوا بِهِ وَ لَا يَسْمَعُ شَيْئاً مِنْ أَخْبَارِ النَّاسِ وَ أَحَادِيثِهِمْ حَتَّى يَكُونُ كَالْغَائِبِ وَ هُوَ شَاهِدٌ أَوْ كَالْمَيِّتِ وَ هُوَ حَيٌّ
And similar to that is one who has lack of hearing. He gets confused in many matters, for he has lost the spirit of the address and the dialogue, and he lacks the pleasure of the sounds and the tones with the singing winds and reveres the support for the dialogue with the people, until they get bored and angry with, and he cannot hear the news of the people and their discussion, until he becomes like the absentee although he is present, or like the dead although he is alive.
فَأَمَّا مَنْ عَدِمَ الْعَقْلَ فَإِنَّهُ يَلْحَقُ بِمَنْزِلَةِ الْبَهَائِمِ بَلْ يَجْهَلُ كَثِيراً مِمَّا يَهْتَدِي إِلَيْهِ الْبَهَائِمُ أَ فَلَا تَرَى كَيْفَ صَارَتِ الْجَوَارِحُ وَ الْعَقْلُ وَ سَائِرُ الْخِلَالِ الَّتِي بِهَا صَلَاحُ الْإِنْسَانِ وَ الَّتِي لَوْ فَقَدَ مِنْهَا شَيْئاً لَعَظُمَ مَا يَنَالُهُ فِي ذَلِكَ مِنَ الْخَلَلِ يُوَافِي خَلْقَهُ عَلَى التَّمَامِ حَتَّى لَا يَفْقِدَ شَيْئاً مِنْهَا فَلِمَ كَانَ كَذَلِكَ إِلَّا لِأَنَّهُ خُلِقَ بِعِلْمٍ وَ تَقْدِيرٍ
As for one with lack of intellect, so he is attached with the status of the beasts, but he is ignorant of many things from what the beasts are guided to. Do you not see how the body parts and the intellect and the rest of the traits by which the human being can be correct, and which, if he were to lose something from these, he would be determined to attain it, regarding that from the traits to be in accordance with the complete creation, until nothing is lost from these? So why is he like that except that he has been Created with knowledge and discretion?
قَالَ الْمُفَضَّلُ فَقُلْتُ فَلِمَ صَارَ بَعْضُ النَّاسِ يَفْقِدُ شَيْئاً مِنْ هَذِهِ الْجَوَارِحِ فَيَنَالُهُ فِي ذَلِكَ مِثْلُ مَا وَصَفْتَهُ يَا مَوْلَايَ
Al-Mufazzal said, ‘I said, ‘So why did some of the people come to be losing something from these limbs, so he could get it regarding that, the like of what you-asws described, O my Master-asws?’
قَالَ ع ذَلِكَ لِلتَّأْدِيبِ وَ الْمَوْعِظَةِ لِمَنْ يَحِلُّ ذَلِكَ بِهِ وَ لِغَيْرِهِ بِسَبَبِهِ كَمَا قَدْ يُؤَدِّبُ الْمُلُوكُ النَّاسَ لِلتَّنْكِيلِ وَ الْمَوْعِظَةِ فَلَا يُنْكَرُ ذَلِكَ عَلَيْهِمْ بَلْ يُحْمَدُ مِنْ رَأْيِهِمْ وَ يُصَوَّبُ مِنْ تَدْبِيرِهِمْ ثُمَّ إِنَّ لِلَّذِينَ تَنْزِلُ بِهِمْ هَذِهِ الْبَلَايَا مِنَ الثَّوَابِ بَعْدَ الْمَوْتِ إِنْ شَكَرُوا وَ أَنَابُوا لَمَا يَسْتَصْغِرُونَ مَعَهُ مَا يَنَالُهُمْ مِنْهَا حَتَّى إِنَّهُمْ لَوْ خُيِّرُوا بَعْدَ الْمَوْتِ لَاخْتَارُوا أَنْ يُرَدُّوا إِلَى الْبَلَايَا لِيَزْدَادُوا مِنَ الثَّوَابِ
He-asws said: ‘That is for the discipline and the preaching for one to justify that with him, and for others by his reason, just as the disciplining by the king of the people for the teaching a lesson and the preaching, so he does not deny that upon them, but he is praised by the one sees them and the correction of their management. Then those afflictions which descended with them, resulted in the Rewards after the death if they were thankful and were frequently belittling with Him-azwj what He-azwj had Given them from these to the extent that, if they had the choice after the death, they would choose to return to the affliction, in order to get an increase from the rewards.
فَكِّرْ يَا مُفَضَّلُ فِي الْأَعْضَاءِ الَّتِي خُلِقَتْ أَفْرَاداً وَ أَزْوَاجاً وَ مَا فِي ذَلِكَ مِنَ الْحِكْمَةِ وَ التَّقْدِيرِ وَ الصَّوَابِ فِي التَّدْبِيرِ فَالرَّأْسُ مِمَّا خُلِقَ فَرْداً وَ لَمْ يَكُنْ لِلْإِنْسَانِ صَلَاحٌ فِي أَنْ يَكُونَ أَكْثَرَ مِنْ وَاحِدٍ
Think, O Mufazzal, regarding the body, which have been Created as individual and as pairs, what is in that from the wisdom and the determination, and the correct arrangement. The head is from what is Created as individual, and the correct cannot happen to be for the human being if there happens to be more than one.
أَ لَا تَرَى أَنَّهُ لَوْ أُضِيفَ إِلَى رَأْسِ الْإِنْسَانِ رَأْسٌ آخَرُ لَكَانَ ثِقْلًا عَلَيْهِ مِنْ غَيْرِ حَاجَةٍ إِلَيْهِ لِأَنَّ الْحَوَاسَّ الَّتِي يَحْتَاجُ إِلَيْهَا مُجْتَمِعَةٌ فِي رَأْسٍ وَاحِدٍ ثُمَّ كَانَ الْإِنْسَانُ يَنْقَسِمُ قِسْمَيْنِ لَوْ كَانَ لَهُ رَأْسَانِ
Do you not see that if another head is added to the head of the human being it would be heavy upon him from without there being a need to it, because the senses which he is needy to are all gathered in one head. Then the human being would be divided in to two parts if there were two heads for him.
فَإِنْ تَكَلَّمَ مِنْ أَحَدِهِمَا كَانَ الْآخَرُ مُعَطَّلًا لَا إِرْبَ فِيهِ وَ لَا حَاجَةَ إِلَيْهِ وَ إِنْ تَكَلَّمَ مِنْهُمَا جَمِيعاً بِكَلَامٍ وَاحِدٍ كَانَ أَحَدُهُمَا فَضْلًا لَا يُحْتَاجُ إِلَيْهِ وَ إِنْ تَكَلَّمَ بِأَحَدِهِمَا بِغَيْرِ الَّذِي تَكَلَّمَ بِهِ مِنَ الْآخَرِ لَمْ يَدْرِ السَّامِعُ بِأَيِ ذَلِكَ يَأْخُذُ وَ كَانَ أَشْبَاهُ هَذَا مِنَ الِاخْتِلَاطِ
So, if he were to speak from one of them, the other would be irrelevant, there being neither a reason for it nor any need to it. And if he were to speak from both of these together with one speech, one of these would be extra, there being no need to it. And if he were to speak with one of them with other than the speech which the other one speaks with, the listener would not know with which he should take to, and other such things from the mix-ups.
وَ الْيَدَانِ مِمَّا خُلِقَ أَزْوَاجاً وَ لَمْ يَكُنْ لِلْإِنْسَانِ خَيْرٌ فِي أَنْ يَكُونَ لَهُ يَدٌ وَاحِدَةٌ لِأَنَّ ذَلِكَ كَانَ يُخِلُّ بِهِ فِي مَا يَحْتَاجُ إِلَى مُعَالَجَتِهِ مِنَ الْأَشْيَاءِ أَ لَا تَرَى أَنَّ النَّجَّارَ وَ الْبَنَّاءَ لَوْ شَلَّتْ إِحْدَى يَدَيْهِ لَا يَسْتَطِيعُ أَنْ يُعَالِجَ صِنَاعَتَهُ وَ إِنْ تَكَلَّفَ ذَلِكَ لَمْ يُحْكِمْهُ وَ لَمْ يَبْلُغْ مِنْهُ مَا يَبْلُغُهُ إِذَا كَانَتْ لَهُ يَدَانِ يَتَعَاوَنَانِ عَلَى الْعَمَلِ
And the two hands are from what has been Created as pairs, and it would not happen to be good if there happens to be one hand for him, because that would be a hindrance for him regarding what he would be needy to handle the things. Do you not see that if the carpenter and the builder were to cripple one hand, would not be able to handle his world, and if he were to undertake that, it would not be administered and would not reach with it what he would have otherwise reached if there were two hands for him, assisting each other upon the work.
أَطِلِ الْفِكْرَ يَا مُفَضَّلُ فِي الصَّوْتِ وَ الْكَلَامِ وَ تَهْيِئَةِ آلَاتِهِ فِي الْأَسْنَانِ فَالْحَنْجَرَةُ كَالْأُنْبُوبَةِ لِخُرُوجِ الصَّوْتِ وَ اللِّسَانُ وَ الشَّفَتَانِ وَ الْأَسْنَانُ لِصِيَاغَةِ الْحُرُوفِ وَ النَّغْمِ أَ لَا تَرَى أَنَّ مَنْ سَقَطَتْ أَسْنَانُهُ لَمْ يُقِمِ السِّينَ وَ مَنْ سَقَطَتْ شَفَتُهُ لَمْ يُصَحِّحِ الْفَاءَ وَ مَنْ ثَقُلَ لِسَانُهُ لَمْ يُفْصِحِ الرَّاءَ وَ أَشْبَهُ شَيْءٍ بِذَلِكَ الْمِزْمَارُ الْأَعْظَمُ
Stretch the thinking, O Mufazzal, regarding the sounds and the speech, and the preparation of the tools in the human being. The throat is like the tube for the voice to come out, and the tongue and the lips and the teeth for formulating the letters and the sounds. Do you not see that the one whose teeth fall off cannot pronounce the (letter) ‘Seen’, and one whose lips fall off cannot be correct with the (letter) ‘FA’, and one whose tongue is heavy cannot be eloquence with the (letter) ‘RA’, and it resembles with that, the large flute?
فَالْحَنْجَرَةُ يُشْبِهُ قَصَبَةَ الْمِزْمَارِ وَ الرِّئَةُ يُشْبِهُ الزِّقَّ الَّذِي يُنْفَخُ فِيهِ لِتَدْخُلَ الرِّيحُ وَ الْعَضَلَاتُ الَّتِي تَقْبِضُ عَلَى الرِّئَةِ لِيَخْرُجَ الصَّوْتُ كَالْأَصَابِعِ الَّتِي تَقْبِضُ عَلَى الزِّقِّ حَتَّى تَجْرِيَ الرِّيحُ فِي الْمِزْمَارِ
The throat is resembled by the rod of a flute, and the mouth is resembled by the mouth (of the flute) in which the wind is blown, and the muscles that hold the lung to bring out the voice are like the fingers which grab upon the holes until the wind flows in the flute.
وَ الشَّفَتَانِ وَ الْأَسْنَانُ الَّتِي تَصُوغُ الصَّوْتَ حُرُوفاً وَ نَغْماً كَالْأَصَابِعِ الَّتِي تَخْتَلِفُ فِي فَمِ الْمِزْمَارِ فَتَصُوغُ صَفِيرَهُ أَلْحَاناً غَيْرَ أَنَّهُ وَ إِنْ كَانَ مَخْرَجُ الصَّوْتِ يُشْبِهُ الْمِزْمَارَ بِالدَّلَالَةِ وَ التَّعْرِيفِ فَإِنَّ الْمِزْمَارَ بِالْحَقِيقَةِ هُوَ الْمُشَبَّهُ بِمَخْرَجِ الصَّوْتِ
And the lips and the teeth which formulate the voice of letters and songs are like the fingers which alternate in a mouth of the flute, like the formulation of selectable melodies, apart from that if the exit of the voice resembles the flute with the evidence, and the introduction, so the flute in reality, it resembles the exit of the voice (in the human being).
قَدْ أَنْبَأْتُكَ بِمَا فِي الْأَعْضَاءِ مِنَ الْغِنَاءِ فِي صَنْعَةِ الْكَلَامِ وَ إِقَامَةِ الْحُرُوفِ وَ فِيهَا مَعَ الَّذِي ذَكَرْتُ لَكَ مَآرِبُ أُخْرَى فَالْحَنْجَرَةُ لِيُسْلَكَ فِيهَا هَذَا النَّسِيمُ إِلَى الرِّئَةِ فَتَرَوَّحَ عَنِ الْفُؤَادِ بِالنَّفَسِ الدَّائِمِ الْمُتَتَابِعِ الَّذِي لَوْ حَبَسَ شَيْئاً يَسِيراً لَهَلَكَ الْإِنْسَانُ
I-asws have informed you with what is in the body parts, from the songs in the making of the speech, and establishing the letters, and therein, along with that which I-asws mentioned to you, are other uses. The throat, for this gentle breeze to travel though it to the running through, going to the heart with the perpetual breaths, the consecutive, which if something small was withheld, would destroy the human being.
وَ بِاللِّسَانِ تُذَاقُ الطُّعُومُ فَيُمَيَّزُ بَيْنَهَا وَ يُعْرَفُ كُلُّ وَاحِدٍ مِنْهَا حُلْوُهَا مِنْ مُرِّهَا وَ حَامِضُهَا مِنْ مُزِّهَا وَ مَالِحُهَا مِنْ عَذْبِهَا وَ طَيِّبُهَا مِنْ خَبِيثِهَا وَ فِيهِ مَعَ ذَلِكَ مَعُونَةٌ عَلَى إِسَاغَةِ الطَّعَامِ وَ الشَّرَابِ
And with the tongue he tastes the foods, and he discerns between these and recognises every one of these, its sweetness from its bitterness, and its sourness from its acidity, and its saltiness from its freshness, and its good from its bad, and in it, along with that, is an assistance upon absorption of the food and the drink.
وَ الْأَسْنَانُ تَمْضَغُ الطَّعَامَ حَتَّى يَلِينَ وَ يَسْهُلَ إِسَاغَتُهُ وَ هِيَ مَعَ ذَلِكَ كَالسَّنَدِ لِلشَّفَتَيْنِ تُمْسِكُهُمَا وَ تَدْعَمُهُمَا مِنْ دَاخِلِ الْفَمِ وَ اعْتَبِرْ ذَلِكَ بِأَنَّكَ تَرَى مَنْ سَقَطَتْ أَسْنَانُهُ مُسْتَرْخِيَ الشَّفَةِ وَ مُضْطَرِبَهَا وَ بِالشَّفَتَيْنِ يُتَرَشَّفُ الشَّرَابُ حَتَّى يَكُونَ الَّذِي يَصِلُ إِلَى الْجَوْفِ مِنْهُ بِقَصْدٍ وَ قَدَرٍ لَا يَثُجُ ثَجّاً فَيَغَصَّ بِهِ الشَّارِبُ أَوْ يَنْكَأَ فِي الْجَوْفِ ثُمَّ هُمَا بَعْدَ ذَلِكَ كَالْبَابِ الْمُطْبَقِ عَلَى الْفَمِ يَفْتَحُهُمَا الْإِنْسَانُ إِذَا شَاءَ وَ يُطْبِقُهُمَا إِذَا شَاءَ
And the teeth chew the food until it is soft and easy to absorb, and it, along with that, is like the support for the lips, to hold them and support them from inside the mouth. And take a lesson that if you were to see one whose teeth have fallen off, of relaxed and fluffy lips, is desperate with these, and with the lips he sips the drink until that from it flows to the insides by a purpose and measure that does not reap a morsel so the moustache may be chewed by it, or wounds in the inside. Then these two (lips), after that, are like the layered gates upon the mouth. The human being opens these whenever he so desires to and closes them whenever he so desires to.
فَفِي مَا وَصَفْنَا مِنْ هَذَا بَيَانُ أَنَّ كُلَّ وَاحِدٍ مِنْ هَذِهِ الْأَعْضَاءِ يَتَصَرَّفُ وَ يَنْقَسِمُ إِلَى وُجُوهٍ مِنَ الْمَنَافِعِ كَمَا تَتَصَرَّفُ الْأَدَاةُ الْوَاحِدَةُ فِي أَعْمَالٍ شَتَّى وَ ذَلِكَ كَالْفَأْسِ يُسْتَعْمَلُ فِي النِّجَارَةِ وَ الْحَفْرِ وَ غَيْرِهِمَا مِنَ الْأَعْمَالِ
So, in what we-asws described from this explanation is that everyone from these body parts is utilised and divided to its aspect from the benefits, just as the one tool is used in various works, and that is like the poleaxe being used in the carpentry, and the digging, and other from the works.
لَوْ رَأَيْتَ الدِّمَاغَ إِذَا كُشِفَ عَنْهُ لَرَأَيْتَهُ قَدْ لُفَّ بِحُجُبٍ بَعْضُهَا فَوْقَ بَعْضٍ لِتَصُونَهُ مِنَ الْأَعْرَاضِ وَ تُمْسِكَهُ فَلَا يَضْطَرِبَ وَ لَرَأَيْتَ عَلَيْهِ الْجُمْجُمَةَ بِمَنْزِلَةِ الْبَيْضَةِ كَيْمَا يَفُتَّهُ هَدُّ الصَّدْمَةِ وَ الصَّكَّةِ الَّتِي رُبَّمَا وَقَعَتْ فِي الرَّأْسِ
And if you were to see the brain when it is uncovered, you will see it as enveloped by veils on top of each other in order to fortify it from the exposure and withhold it, so it does not tremble. And you will see upon it the skull at the status of the egg, what protects it from the shock and the violent strike which sometimes occurs in the head.
ثُمَّ قَدْ جُلِّلَتِ الْجُمْجُمَةُ بِالشَّعْرِ حَتَّى صَارَ بِمَنْزِلَةِ الْفَرْوِ لِلرَّأْسِ تَسْتُرُهُ مِنْ شِدَّةِ الْحَرِّ وَ الْبَرْدِ فَمَنْ حَصَّنَ الدِّمَاغَ هَذَا التَّحْصِينَ إِلَّا الَّذِي خَلَقَهُ وَ جَعَلَهُ يَنْبُوعَ الْحِسِّ وَ الْمُسْتَحِقَّ لِلْحِيطَةِ وَ الصِّيَانَةِ لِعُلُوِّ مَنْزِلَتِهِ مِنَ الْبَدَنِ وَ ارْتِفَاعِ دَرَجَتِهِ وَ خَطَرِ مَرْتَبَتِهِ
Then, the skull has been rolled out with the hair being at the status of the fur for the head, veiling it from the intensity of the heat and the cold. So, who can fortify the brain with this fortress except the One-azwj Who Created it and Made it a fountain of sense, and worthy of the caution, and maintenance at its highest level from the body, and of lofty degree, and high rank?
تَأَمَّلْ يَا مُفَضَّلُ الْجَفْنُ عَلَى الْعَيْنِ كَيْفَ جُعِلَ كَالْغِشَاءِ وَ الْأَشْفَارُ كَالْأَشْرَاجِ وَ أَوْلَجَهَا فِي هَذَا الْغَارِ وَ أَظَلَّهَا بِالْحِجَابِ وَ مَا عَلَيْهِ مِنَ الشَّعْرِ
Contemplate, O Mufazzal, on the eyelid upon the eye. How it is Made like the membrane, and the lashes are like the vent, and inserted in this cave, and it is shaded with the veil and whatever is upon it from the hair.
فَكِّرْ يَا مُفَضَّلُ مَنْ غَيَّبَ الْفُؤَادَ فِي جَوْفِ الصَّدْرِ وَ كَسَاهُ الْمِدْرَعَةَ الَّتِي هِيَ غِشَاؤُهُ وَ حَصَّنَهُ بِالْجَوَانِحِ وَ مَا عَلَيْهَا مِنَ اللَّحْمِ وَ الْعَصَبِ لِئَلَّا يَصِلَ إِلَيْهِ مَا يَنْكَؤُهُ مَنْ جَعَلَ فِي الْحَلْقِ مَنْفَذَيْنِ أَحَدُهُمَا لِمَخْرَجِ الصَّوْتِ وَ هُوَ الْحُلْقُومُ الْمُتَّصِلُ بِالرِّئَةِ وَ الْآخَرُ مَنْفَذٌ لِلْغِذَاءِ وَ هُوَ الْمَرِيءُ الْمُتَّصِلُ بِالْمَعِدَةِ الْمُوصِلُ الْغِذَاءَ إِلَيْهَا وَ جَعَلَ عَلَى الْحُلْقُومِ طَبَقاً يَمْنَعُ الطَّعَامَ أَنْ يَصِلَ إِلَى الرِّئَةِ فَيَقْتُلَ
O Mufazzal! Who Hid the heart in the middle of the chest, and cloaked it with the armour which it is covering, and fortified it with the thin strips and whatever is upon it from the flesh, and the nerves, lets something would flow to it what could damage it? Who Made two outlets to be in the throat? One of them is for exiting the voice, and it is the throat connected with the aeration, and the other is the outlet for the provision (food), and it is the oesophagus connected with the stomach, the deliverer of the provision (food) to it and Made the outlets as layers preventing the food to arrive to the aeration which could kill.
مَنْ جَعَلَ الرِّئَةَ مِرْوَحَةَ الْفُؤَادِ لَا تَفْتُرُ وَ لَا تُخِلُّ لِكَيْلَا تَتَحَيَّزَ الْحَرَارَةُ فِي الْفُؤَادِ فَتُؤَدِّيَ إِلَى التَّلَفِ مَنْ جَعَلَ لِمَنَافِذِ الْبَوْلِ وَ الْغَائِطِ أَشْرَاجاً تَضْبِطُهُمَا لِئَلَّا يَجْرِيَا جَرَيَاناً دَائِماً فَيَفْسُدَ عَلَى الْإِنْسَانِ عَيْشُهُ فَكَمْ عَسَى أَنْ يُحْصِيَ الْمُحْصِي مِنْ هَذَا بَلِ الَّذِي لَا يُحْصَى مِنْهُ وَ لَا يَعْلَمُهُ النَّاسُ أَكْثَرُ مَنْ جَعَلَ الْمَعِدَةَ عَصَبَانِيَّةً شَدِيدَةً وَ قَدَّرَهَا لِهَضْمِ الطَّعَامِ الْغَلِيظِ
Who made the aeration as a ventilator of the heart? It neither stalls nor does it get disturbed lets the heat in the heart gets exaggerated, so it ends up causing damage. Who Made the outlets of the urine, and the faeces are two arrows controlling them? Lest they flow perpetually and spoil upon the human being, his life. So, how much can one count from this? But it is that which cannot be counted from, nor do the people know most of it. Who Made the stomach as severely active, and Determined it for digestion of the hard food?
وَ مَنْ جَعَلَ الْكَبِدَ رَقِيقَةً نَاعِمَةً لِقَبُولِ الصَّفْوِ اللَّطِيفِ مِنَ الْغِذَاءِ وَ لِتَهْضِمَ وَ تَعْمَلَ مَا هُوَ أَلْطَفُ مِنْ عَمَلِ الْمَعِدَةِ إِلَّا اللَّهُ الْقَادِرُ أَ تَرَى مِنَ الْإِهْمَالِ يَأْتِي بِشَيْءٍ مِنْ ذَلِكَ كَلَّا بَلْ هُوَ تَدْبِيرٌ مِنْ مُدَبِّرٍ حَكِيمٍ قَادِرٍ عَلِيمٍ بِالْأَشْيَاءِ قَبْلَ خَلْقِهِ إِيَّاهَا لَا يُعْجِزُهُ شَيْءٌ وَ هُوَ اللَّطِيفُ الْخَبِيرُ
Who Made the liver to be thin, delicate to accept the cleansed, subtle from the food to digest and work on what is subtle than the word of the stomach, except Allah-azwj the Determiner? Do you not see the chaos to come with something from that? Never! But, it is the arrangement from a Wise Arranger, Able, Knower of the things before He-azwj Created these. Nothing Frustrates Him-azwj and He-azwj is the Subtle, the Informed.
فَكِّرْ يَا مُفَضَّلُ لِمَ صَارَ الْمُخُّ الرَّقِيقُ مُحَصَّناً فِي أَنَابِيبِ الْعِظَامِ هَلْ ذَلِكَ إِلَّا لِيَحْفَظَهُ وَ يَصُونَهُ لِمَ صَارَ الدَّمُ السَّائِلُ مَحْصُوراً فِي الْعُرُوقِ بِمَنْزِلَةِ الْمَاءِ فِي الظُّرُوفِ إِلَّا لِتَضْبِطَهُ فَلَا يُفِيضَ لِمَ صَارَتِ الْأَظْفَارُ عَلَى أَطْرَافِ الْأَصَابِعِ إِلَّا وِقَايَةً لَهَا وَ مَعُونَةً عَلَى الْعَمَلِ لِمَ صَارَ دَاخِلُ الْأُذُنِ مُلْتَوِياً كَهَيْئَةِ اللَّوْلَبِ إِلَّا لِيَطَّرِدَ فِيهِ الصَّوْتُ حَتَّى يَنْتَهِيَ إِلَى السَّمْعِ وَ لِيَكْسِرَ حُمَةَ الرِّيحِ فَلَا يَنْكَأَ فِي السَّمْعِ
Think, O Mufazzal! Why did the thin brain become fortified among the bony tubes? Is that except to protect it and fortify it? Why did the blood become flowing limitedly in the veins at the status of the water in the circumstances except to control it so it does not overflow? Why did the nails come to be on the edges of the fingers, except as a safeguard for these and an assistance upon the work? Why did interior of the ear become coiled like the prison except to expel the sounds until it ends up to the hearing and to break heat of the wind, so it does not damage in the hearing?
لِمَ حَمَلَ الْإِنْسَانُ عَلَى فَخِذَيْهِ وَ أَلْيَتَيْهِ هَذَا اللَّحْمَ إِلَّا لِيَقِيَهُ مِنَ الْأَرْضِ فَلَا يَتَأَلَّمَ مِنَ الْجُلُوسِ عَلَيْهَا كَمَا يَأْلَمُ مَنْ نَحَلَ جِسْمُهُ وَ قَلَّ لَحْمُهُ إِذَا لَمْ يَكُنْ بَيْنَهُ وَ بَيْنَ الْأَرْضِ حَائِلٌ يُوَقِّيهِ صَلَابَتَهَا مَنْ جَعَلَ الْإِنْسَانَ ذَكَراً وَ أُنْثَى إِلَّا مَنْ خَلَقَهُ مُتَنَاسِلًا وَ مَنْ خَلَقَهُ مُتَنَاسِلًا إِلَّا مَنْ خَلَقَهُ مُؤَمِّلًا
Why does the human being carry upon his thigs and his buttocks except to save him from the ground, so that he would not be pained from the sitting on these, just as he would be pained from the bottom of his body and the scarcity of his flesh when there does not happen to be between him and the ground any obstacle preventing its hardness? Who Made the human being as male and female except One-azwj Who Created it for reproduction? And Who Created it for reproduction except One-azwj Who Created it hopeful
وَ مَنْ أَعْطَاهُ آلَاتِ الْعَمَلِ إِلَّا مَنْ خَلَقَهُ عَامِلًا وَ مَنْ خَلَقَهُ عَامِلًا إِلَّا مَنْ جَعَلَهُ مُحْتَاجاً وَ مَنْ جَعَلَهُ مُحْتَاجاً إِلَّا مَنْ ضَرَبَهُ بِالْحَاجَةِ وَ مَنْ ضَرَبَهُ بِالْحَاجَةِ إِلَّا مَنْ تَوَكَّلَ بِتَقْوِيمِهِ مَنْ خَصَّهُ بِالْفَهْمِ إِلَّا مَنْ أَوْجَبَ لَهُ الْجَزَاءَ مَنْ وَهَبَ لَهُ الْحِيلَةَ إِلَّا مَنْ مَلَّكَهُ الْحَوْلَ وَ مَنْ مَلَّكَهُ الْحَوْلَ إِلَّا مَنْ أَلْزَمَهُ الْحُجَّةَ
And who created it as hopeful, and Who Gave it the tools of the work except One-azwj Who Created it as a worker? And who created it as a worker except One-azwj Who Made it needy? And who made it needy except One-azwj Who Hit it with the need? And who hit it with the need except One-azwj Who Made it reliant with its formation? Who specialised it with the understanding except One-azwj Who Obligated the Recompense for it? And who gifted the means for it except One Controls the Might? And who controls the mighty except One-azwj Who Necessitated the Proof?
مَنْ يَكْفِيهِ مَا لَا تَبْلُغُهُ حِيلَتُهُ إِلَّا مَنْ لَمْ يَبْلُغْ مَدَى شُكْرِهِ فَكِّرْ وَ تَدَبَّرْ مَا وَصَفْتُهُ هَلْ تَجِدُ الْإِهْمَالَ عَلَى هَذَا النِّظَامِ وَ التَّرْتِيبِ تَبَارَكَ اللَّهُ عَمَّا يَصِفُونَ
Who sufficed him with what he could not reach his means, except One-azwj Who did not reach extent of His-azwj thanks? Think, and ponder what I-asws have described. Can you find the chaos upon this system and the arrangement? Blessed is Allah-azwj from what they are describing.
أَصِفُ لَكَ الْآنَ يَا مُفَضَّلُ الْفُؤَادَ اعْلَمْ أَنَّ فِيهِ ثُقَباً مُوَجَّهَةً نَحْوَ الثُقَبِ الَّتِي فِي الرِّئَةِ تُرَوِّحُ عَنِ الْفُؤَادِ حَتَّى لَوِ اخْتَلَفَتْ تِلْكَ الثُّقَبُ فَتَزَايَلَ بَعْضُهَا عَنْ بَعْضٍ لَمَا وَصَلَ الرَّوْحُ إِلَى الْفُؤَادِ وَ لَهَلَكَ الْإِنْسَانُ فَيَسْتَجِيزُ ذُو فِكْرٍ وَ رَوِيَّةٍ أَنْ يَزْعُمَ أَنَّ مِثْلَ هَذَا يَكُونُ بِالْإِهْمَالِ وَ لَا يَجِدُ شَاهِداً مِنْ نَفْسِهِ يَنْزِعُهُ عَنْ هَذَا الْقَوْلِ لَوْ رَأَيْتَ فَرْداً مِنْ مِصْرَاعَيْنِ فِيهِ كَلُّوبٌ أَ كُنْتَ تَتَوَهَّمُ أَنَّهُ جُعِلَ كَذَلِكَ بِلَا مَعْنًى
I-asws shall now describe the heart for you, O Mufazzal. Know, that in it is a directed hole approximate to the hole, which is in the aeration circulating from the heart to the extent that if that hole was different and continued upon each other, the blood would not reach to the heart and the human being would be destroyed. And the one with thinking get up and claim that the like of this has happened with the chaos and he cannot find a witness from himself to snatch him away from this word? If you were to see one of the two parts in which are valves, would you imagine that it has been made like that without meaning?
بَلْ كُنْتَ تَعْلَمُ ضَرُورَةً أَنَّهُ مَصْنُوعٌ يَلْقَى فَرْداً آخَرَ فَتُبْرِزُهُ لِيَكُونَ فِي اجْتِمَاعِهِمَا ضَرْبٌ مِنَ الْمَصْلَحَةِ وَ هَكَذَا تَجِدُ الذَّكَرَ مِنَ الْحَيَوَانِ كَأَنَّهُ فَرْدٌ مِنْ زَوْجٍ مُهَيَّأٌ مِنْ فَرْدٍ أُنْثَى فَيَلْتَقِيَانِ لِمَا فِيهِ مِنْ دَوَامِ النَّسْلِ وَ بَقَائِهِ فَتَبّاً وَ خَيْبَةً وَ تَعْساً لِمُنْتَحِلِي الْفَلْسَفَةِ كَيْفَ عَمِيَتْ قُلُوبُهُمْ عَنْ هَذِهِ الْخِلْقَةِ الْعَجِيبَةِ حَتَّى أَنْكَرُوا التَّدْبِيرَ وَ الْعَمْدَ فِيهَا
But you know the necessity that it is made so, meeting another individual (valve), so it passes it to become together out of interest. And like this you will find the male beast, as if he is an individual from a spouse prepared from an individual female. So, they both meet to what in it is the perpetuation of the lineage and its remaining. Woe, and disappointment, and wretchedness for the imposters, the philosophers, how their hearts are blinded from this wondrous creation, until they are denying the arrangement and the deliberation in it?
لَوْ كَانَ فَرْجُ الرَّجُلِ مُسْتَرْخِياً كَيْفَ كَانَ يَصِلُ إِلَى قَعْرِ الرَّحِمِ حَتَّى يُفْرِغَ النُّطْفَةَ فِيهِ وَ لَوْ كَانَ مُنْعَظاً أَبَداً كَيْفَ كَانَ الرَّجُلُ يَتَقَلَّبُ فِي الْفِرَاشِ وَ يَمْشِي بَيْنَ النَّاسِ وَ شَيْءٌ شَاخِصٌ أَمَامَهُ ثُمَّ يَكُونُ فِي ذَلِكَ مَعَ قُبْحِ الْمَنْظَرِ تَحْرِيكُ الشَّهْوَةِ فِي كُلِّ وَقْتٍ مِنَ الرِّجَالِ وَ النِّسَاءِ جَمِيعاً
If the private part of the man was relaxed, how would it arrive to the bottom of the womb until the sperm is released in it? And if it was upright for ever, how would the man turn around in the bed, or walk in between the people and something personal is in front of him? Then there would happen to be in that, along with the ugly scene, movement of the desire during all the time from the men and the women together.
فَقَدَّرَ اللَّهُ جَلَّ اسْمُهُ أَنْ يَكُونَ أَكْثَرَ ذَلِكَ لَا يَبْدُو لِلْبَصَرِ فِي كُلِّ وَقْتٍ وَ لَا يَكُونُ عَلَى الرِّجَالِ مِنْهُ مَئُونَةٌ بَلْ جَعَلَ فِيهِ الْقُوَّةَ عَلَى الِانْتِصَابِ وَقْتَ الْحَاجَةِ إِلَى ذَلِكَ لِمَا قَدَّرَ أَنْ يَكُونَ فِيهِ مِنْ دَوَامِ النَّسْلِ وَ بَقَائِهِ
Thus, Allah-azwj, Majestic is His-azwj Name, Determined that most of that would not happen to manifest to the sight during all the time, nor would it happen to be a supported upon the man from it. But He-azwj Made the strength in it upon the erection in the time of need to that, to what He-azwj has Determined that there would happen to be the perpetuity of the lineage and its remaining.
اعْتَبِرِ الْآنَ يَا مُفَضَّلُ بِعِظَمِ النِّعْمَةِ عَلَى الْإِنْسَانِ فِي مَطْعَمِهِ وَ مَشْرَبِهِ وَ تَسْهِيلِ خُرُوجِ الْأَذَى أَ لَيْسَ مِنْ حُسْنِ التَّقْدِيرِ فِي بِنَاءِ الدَّارِ أَنْ يَكُونَ الْخَلَاءُ فِي أَسْتَرِ مَوْضِعٍ فِيهَا فَهَكَذَا جَعَلَ اللَّهُ سُبْحَانَهُ الْمَنْفَذَ الْمُهَيَّأَ لِلْخَلَاءِ مِنَ الْإِنْسَانِ فِي أَسْتَرِ مَوْضِعٍ مِنْهُ فَلَمْ يَجْعَلْهُ بَارِزاً مِنْ خَلْقِهِ وَ لَا نَاشِراً مِنْ بَيْنِ يَدَيْهِ
Learn a lesson now, O Mufazzal, with the great Favour upon the human being in his food and his drink, and the easiness of the exit of the harmful (substance). Isn’t the one who is good at determination regarding building the house, that the toilet would happen to be in the most veiled place in it? That is how Allah-azwj, Glorious is He-azwj, Made a port configured for the toilet to be in the most veiled place from him, and He-azwj did not Make it prominent from behind him, not openly in front of him.
بَلْ هُوَ مُغَيَّبٌ فِي مَوْضِعٍ غَامِضٍ مِنَ الْبَدَنِ مَسْتُورٌ مَحْجُوبٌ يَلْتَقِي عَلَيْهِ الْفَخِذَانِ وَ تَحْجُبُهُ الْأَلْيَتَانِ بِمَا عَلَيْهِمَا مِنَ اللَّحْمِ فَيُوَارِيَانِهِ فَإِذَا احْتَاجَ الْإِنْسَانُ إِلَى الْخَلَاءِ وَ جَلَسَ تِلْكَ الْجِلْسَةَ أَلْفَى ذَلِكَ الْمَنْفَذَ مِنْهُ مُنْصَبّاً مُهَيَّأً لِانْحِدَارِ الثُّفْلِ فَتَبَارَكَ اللَّهُ مَنْ تَظَاهَرَتْ آلَاؤُهُ وَ لَا تُحْصَى نَعْمَاؤُهُ
But, it is hidden in an obscure place of the body, veiled, concealed, two thighs meeting upon it, and it is veiled by the two tools (buttocks) with whatever is upon them from the flesh, and they cover it. So, when the human being is needy to the toilet, and he sits that sitting, you will find that port to be positioned for the rolling out the weight. Blessed is Allah-azwj from His-azwj Favours been shown, nor His-azwj Bounties to be counted.
فَكِّرْ يَا مُفَضَّلُ فِي هَذِهِ الْطَوَاحِنِ الَّتِي جُعِلَتْ لِلْإِنْسَانِ فَبَعْضُهَا حُدَادٌ لِقَطْعِ الطَّعَامِ وَ قَرْضِهِ وَ بَعْضُهَا عُرَاضٌ لِمَضْغِهِ وَ رَضِّهِ فَلَمْ يَنْقُصْ وَاحِدٌ مِنَ الصِّفَتَيْنِ إِذْ كَانَ مُحْتَاجاً إِلَيْهِمَا جَمِيعاً
Think, O Mufazzal, regarding these grinders, which are made to be for the human being. Some of these are to cut the food and nibble it, and some are presented for chewing and softening, so he is not deficient from even one of the two qualities when he was needy to them both.
تَأَمَّلْ وَ اعْتَبِرْ بِحُسْنِ التَّدْبِيرِ فِي خَلْقِ الشَّعْرِ وَ الْأَظْفَارِ فَإِنَّهُمَا لَمَّا كَانَا مِمَّا يَطُولُ وَ يَكْثُرُ حَتَّى يُحْتَاجُ إِلَى تَخْفِيفِهِ أَوَّلًا فَأَوَّلًا جُعِلَا عَدِيمَيِ الْحِسِّ لِئَلَّا يُؤْلِمَ الْإِنْسَانَ الْأَخْذُ مِنْهُمَا وَ لَوْ كَانَ قَصُّ الشَّعْرِ وَ تَقْلِيمُ الْأَظْفَارِ مِمَّا يُوجَدُ لَهُ مَسُّ ذَلِكَ لَكَانَ الْإِنْسَانُ مِنْ ذَلِكَ بَيْنَ مَكْرُوهَيْنِ إِمَّا أَنْ يَدَعَ كُلَّ وَاحِدٍ مِنْهُمَا حَتَّى يَطُولَ فَيَتَثَقَّلَ عَلَيْهِ وَ إِمَّا أَنْ يُخَفِّفَهُ بِوَجَعٍ وَ أَلَمٍ يَتَأَلَّمُ مِنْهُ
Contemplate and learn a lesson with the excellent arrangement in the creation of the hair and the nails, for these two if they were too long and too much until they are needy to its lightening or not. First, they had been made to be senseless, lest they would be in pain when the human being takes from these. And if the shortening of the hair and clipping of the nails are what from the touch is to be found from that, the human being would be between two abhorrence(s) – Either he leaves each one of these until they are elongated so it become heavy upon him, or he lightens it by suffering pain and hurting from it’.
قَالَ الْمُفَضَّلُ فَقُلْتُ فَلِمَ لَمْ يَجْعَلْ ذَلِكَ خِلْقَةً لَا تَزِيدُ فَيَحْتَاجُ الْإِنْسَانُ إِلَى النُّقْصَانِ مِنْهُ
Al-Mufazzal said, ‘I said, ‘Why has that not made to be created, not to increase, so the human being would not be needy to reduce from it?’
فَقَالَ ع إِنَّ لِلَّهِ تَبَارَكَ وَ تَعَالَى فِي ذَلِكَ عَلَى الْعَبْدِ نِعَماً لَا يَعْرِفُهَا فَيَحْمَدَ عَلَيْهَا اعْلَمْ أَنَّ آلَامَ الْبَدَنِ وَ أَدْوَاءَهُ تَخْرُجُ بِخُرُوجِ الشَّعْرِ فِي مَسَامِّهِ وَ بِخُرُوجِ الْأَظْفَارِ مِنْ أَنَامِلِهَا وَ لِذَلِكَ أُمِرَ الْإِنْسَانُ بِالنُّورَةِ وَ حَلْقِ الرَّأْسِ وَ قَصِّ الْأَظْفَارِ فِي كُلِّ أُسْبُوعٍ لِيُسْرِعَ الشَّعْرُ وَ الْأَظْفَارُ فِي النَّبَاتِ
He-asws said: ‘Allah-azwj, Blessed is His-azwj Name has Favoured the servant upon that which he does not recognise so he would praise upon it. Know that the aches of the body and its symptoms exit by the coming of the hair from its pores, and by the clipping out of the nail from its finger tips, and for that the human being has been instructed with the waxing and shaving the head and shortening the nails every week in order to accelerate the growth of the hair and the nails.
فَتَخْرُجَ الْآلَامُ وَ الْأَدْوَاءُ بِخُرُوجِهِمَا وَ إِذَا طَالا تَحَيَّزَا وَ قَلَّ خُرُوجُهُمَا فَاحْتُبِسَتِ الْآلَامُ وَ الْأَدْوَاءُ فِي الْبَدَنِ فَأَحْدَثَتْ عِلَلًا وَ أَوْجَاعاً وَ مَنَعَ مَعَ ذَلِكَ الشَّعْرَ مِنَ الْمَوَاضِعِ الَّتِي يُضِرُّ بِالْإِنْسَانِ وَ يُحْدِثُ عَلَيْهِ الْفَسَادَ وَ الضَّرَرَ
The pain and the disease come out with their coming out. And when they are long, they stall (slower growth), and they coming out is little, so the aches and the diseases get withheld in the body and innovates (new) pains and aches, and with that (shortening), the hair would be prevented from the placed which would harm the human being and the occurrence(s) upon him of the spoiling and the harm.
لَوْ نَبَتَ الشَّعْرُ فِي الْعَيْنِ أَ لَمْ يَكُنْ سَيَعْمَى الْبَصَرُ وَ لَوْ نَبَتَ فِي الْفَمِ أَ لَمْ يَكُنْ سَيُنَغِّصُ عَلَى الْإِنْسَانِ طَعَامَهُ وَ شَرَابَهُ وَ لَوْ نَبَتَ فِي بَاطِنِ الْكَفِّ أَ لَمْ يَكُنْ سَيَعُوقُهُ عَنْ صِحَّةِ اللَّمْسِ وَ بَعْضِ الْأَعْمَالِ وَ لَوْ نَبَتَ فِي فَرْجِ الْمَرْأَةِ وَ عَلَى ذَكَرِ الرَّجُلِ أَ لَمْ يَكُنْ سَيُفْسِدُ عَلَيْهِمَا لَذَّةَ الْجِمَاعِ
If the hair were to grow in the eyes, would it not have blinded the sight? And if it had grown in the mouth, would it not have clung upon the human being, to his food and his drink? And if it had grown in the bottom of the palm, would it not have hindered him upon the correct touch, and some of the works? And if it had grown in the private part of the woman or upon the private part of the male, would it not have spoilt the pleasure of the copulation upon them?
فَانْظُرْ كَيْفَ تَنَكَّبَ الشَّعْرُ هَذِهِ الْمَوَاضِعَ لِمَا فِي ذَلِكَ مِنَ الْمَصْلَحَةِ ثُمَّ لَيْسَ هَذَا فِي الْإِنْسَانِ فَقَطْ بَلْ تَجِدُهُ فِي الْبَهَائِمِ وَ السِّبَاعِ وَ سَائِرِ الْمُتَنَاسِلَاتِ فَإِنَّكَ تَرَى أَجْسَامَهُنَّ مُجَلَّلَةً بِالشَّعْرِ وَ تَرَى هَذِهِ الْمَوَاضِعَ خَالِيَةً مِنْهُ لِهَذَا السَّبَبِ بِعَيْنِهِ
Look at how the hair is deviated from these places to what is in that from the interest. Then, this isn’t in the human beings only, but you will find it in the beasts, and the predators, and the rest of the intermediaries. You will see their bodies veered (enriched) with the hair, and you will see these places empty from it, for this reason exactly.
فَتَأَمَّلِ الْخِلْقَةَ كَيْفَ تَتَحَرَّزُ وُجُوهَ الْخَطَاءِ وَ الْمَضَرَّةِ وَ تَأْتِي بِالصَّوَابِ وَ الْمَنْفَعَةِ إِنَّ الْمَنَّانِيَّةَ وَ أَشْبَاهَهُمْ حِينَ اجْتَهَدُوا فِي عَيْبِ الْخِلْقَةِ وَ الْعَمْدِ عَابُوا الشَّعْرَ النَّابِتَ عَلَى الرَّكَبِ وَ الْإِبْطَيْنِ وَ لَمْ يَعْلَمُوا أَنَّ ذَلِكَ مِنْ رُطُوبَةٍ تَنْصَبُّ إِلَى هَذِهِ الْمَوَاضِعِ فَيَنْبُتُ فِيهَا الشَّعْرُ كَمَا يَنْبُتُ الْعُشْبُ فِي مُسْتَنْقَعِ الْمِيَاهِ
Contemplate on the creation, how it protects the aspects of mistakes and harm, and comes with the correct and the benefit. The old religious beliefs and their likes where they strived in faulting the creation and the deliberation, faulted the growth of hair on the knees and the armpits, and they did not know that, that is from the humidity hitting to these places, so the hair would grow in these, just as the grass grows in the swampy water.
أَ فَلَا تَرَى إِلَى هَذِهِ الْمَوَاضِعِ أَسْتَرُ وَ أَهْيَأُ لِقَبُولِ تِلْكَ الْفَضْلَةِ مِنْ غَيْرِهَا ثُمَّ إِنَّ هَذِهِ تُعَدُّ مِمَّا يَحْمِلُ الْإِنْسَانُ مِنْ مَئُونَةِ هَذَا الْبَدَنِ وَ تَكَالِيفِهِ لِمَا لَهُ فِي ذَلِكَ مِنَ الْمَصْلَحَةِ فَإِنَّ اهْتِمَامَهُ بِتَنْظِيفِ بَدَنِهِ وَ أَخْذِ مَا يَعْلُوهُ مِنَ الشَّعْرِ مِمَّا يَكْسِرُ بِهِ شِرَّتَهُ وَ يَكُفُّ عَادِيَتَهُ وَ يَشْغَلُهُ عَنْ بَعْضِ مَا يُخْرِجُهُ إِلَيْهِ الْفَرَاغُ مِنَ الْأَشَرِ وَ الْبِطَالَةِ
Do you not look at these places are more concealed and more facilitated for accepting that refuse than others? Then, in these excess from that the human being carries from the provisions of this body, and its encumberment to what, for him is an interest in that. So, it is in his interest with cleanliness of his body to take from what is the top of the hair, from what he breaks its violations with it, and restrains his habits, and pre-occupies him from some of what would come out to him, being free from the evil and idleness.
تَأَمَّلِ الرِّيقَ وَ مَا فِيهِ مِنَ الْمَنْفَعَةِ فَإِنَّهُ جُعِلَ يَجْرِي جَرَيَاناً دَائِماً إِلَى الْفَمِ لِيَبُلَّ الْحَلْقَ وَ اللَّهَوَاتِ فَلَا يَجِفَّ فَإِنَّ هَذِهِ الْمَوَاضِعَ لَوْ جُعِلَتْ كَذَلِكَ كَانَ فِيهِ هَلَاكُ الْإِنْسَانِ ثُمَّ كَانَ لَا يَسْتَطِيعُ أَنْ يُسِيغَ طَعَاماً إِذَا لَمْ يَكُنْ فِي الْفَمِ بِلَّةٌ تُنْفِذُهُ تَشْهَدُ بِذَلِكَ الْمُشَاهَدَةُ
Contemplate on the saliva and what is therein from the benefits, for it has been made to flow a perpetual flow to the mouth, to lubricate the throat and the stomach so they do not dry up. In these places, if it had not been like that, there would have been destruction of the human beings. Then he would not have been able to chew the food, when there did not happen to be any dampness in the mouth to implement it. You can witness that, watching.
وَ اعْلَمْ أَنَّ الرُّطُوبَةَ مَطِيَّةُ الْغِذَاءِ وَ قَدْ تَجْرِي مِنْ هَذِهِ الْبِلَّةِ إِلَى مَوْضِعٍ آخَرَ مِنَ الْمِرَّةِ فَيَكُونُ فِي ذَلِكَ صَلَاحٌ تَامٌّ لِلْإِنْسَانِ وَ لَوْ يَبِسَتِ الْمِرَّةُ لَهَلَكَ الْإِنْسَانُ
And know that the wetness is a ride for the food, and it has flowed from this wetness to another place from the bile, and there happens to be in that, the complete correctness for the human being. And if the bile were to dry up the human being would be destroyed.
وَ لَقَدْ قَالَ قَوْمٌ مِنْ جَهَلَةِ الْمُتَكَلِّمِينَ وَ ضَعَفَةِ الْمُتَفَلْسِفِينَ بِقِلَّةِ التَّمْيِيزِ وَ قُصُورِ الْعِلْمِ لَوْ كَانَ بَطْنُ الْإِنْسَانِ كَهَيْئَةِ الْقَبَاءِ يَفْتَحُهُ الطَّبِيبُ إِذَا شَاءَ فَيُعَايِنُ مَا فِيهِ وَ يُدْخِلُ يَدَهُ فَيُعَالِجُ مَا أَرَادَ عِلَاجَهُ أَ لَمْ يَكُنْ أَصْلَحَ مِنْ أَنْ يَكُونَ مُصْمَتاً مَحْجُوباً عَنِ الْبَصَرِ وَ الْيَدِ لَا يُعْرَفُ مَا فِيهِ إِلَّا بِدَلَالاتٍ غَامِضَةٍ كَمِثْلِ النَّظَرِ إِلَى الْبَوْلِ وَ حِسِّ الْعِرْقِ وَ مَا أَشْبَهَ ذَلِكَ مِمَّا يَكْثُرُ فِيهِ الْغَلَطُ وَ الشُّبْهَةُ حَتَّى رُبَّمَا كَانَ ذَلِكَ سَبَباً لِلْمَوْتِ
And a group has said, from the ignorant speakers, and weak philosophers due to the scarcity of the discipline, and deficiency of the knowledge, ‘If the belly of the human being had been in the shape of a robe, the physician could have opened it whenever he so desired, and he could have witnessed what is in it, and insert his hand and treat whatever treatment he wanted. Would it not have happened to be more correct that from it happening to be solid, barred from the sight and the hand? No one can recognise what is in it except by the ambiguous evidence, like the looking at the urine, and feeling the nerves, and what resembles that, from what most of it is wrong, and doubtful, until sometimes that would be the cause of death’.
فَلَوْ عَلِمَ هَؤُلَاءِ الْجَهَلَةُ أَنَّ هَذَا لَوْ كَانَ هَكَذَا كَانَ أَوَّلَ مَا فِيهِ أَنَّهُ كَانَ يَسْقُطُ عَنِ الْإِنْسَانِ الْوَجَلُ مِنَ الْأَمْرَاضِ وَ الْمَوْتِ وَ كَانَ يَسْتَشْعِرُ الْبَقَاءَ وَ يَغْتَرُّ بِالسَّلَامَةِ فَيُخْرِجُهُ ذَلِكَ إِلَى الْعُتُوِّ وَ الْأَشَرِ
If these ignoramuses knew that this, had it been like that, the first of what is in it, it would have fallen from the human being, the feeling from the sickness and the death, and he would feel safe for the remaining and stay with the safety. That would exit him to the transgression and the evil.
ثُمَّ كَانَتِ الرُّطُوبَاتُ الَّتِي فِي الْبَطْنِ تَتَرَشَّحُ وَ تَتَحَلَّبُ فَيُفْسِدُ عَلَى الْإِنْسَانِ مَقْعَدَهُ وَ مَرْقَدَهُ وَ ثِيَابَ بِذْلَتِهِ وَ زِينَتِهِ بَلْ كَانَ يُفْسِدُ عَلَيْهِ عَيْشَهُ ثُمَّ إِنَّ الْمَعِدَةَ وَ الْكَبِدَ وَ الْفُؤَادَ إِنَّمَا تَفْعَلُ أَفْعَالَهَا بِالْحَرَارَةِ الْغَرِيزِيَّةِ الَّتِي جَعَلَهَا اللَّهُ مُحْتَبَسَةً فِي الْجَوْفِ فَلَوْ كَانَ فِي الْبَطْنِ فَرْجٌ يَنْفَتِحُ حَتَّى يَصِلَ الْبَصَرُ إِلَى رُؤْيَتِهِ وَ الْيَدُ إِلَى عِلَاجِهِ لَوَصَلَ بَرْدُ الْهَوَاءِ إِلَى الْجَوْفِ فَمَازَجَ الْحَرَارَةَ الْغَرِيزِيَّةَ وَ بَطَلَ عَمَلُ الْأَحْشَاءِ فَكَانَ فِي ذَلِكَ هَلَاكُ الْإِنْسَانِ
Then, that wetness (from the open stomach) which is in the belly would sprinkle and spill over, spoiling upon the human being, his seat, and his abode, and his garments, and his adornments, but it would spoil his life upon him. Then the stomach, and the liver, and the heart, rather do their work with the innate (inherent) heat, which Allah-azwj Made to be withheld in the inside. If in the belly was a hole to be opened until the sight would arrive to see it, and the hand to treat it, the cold air would arrive to the inside, and it would be mixed with the innate heat, and invalidate the works of the guts, so in that would be the destruction of the human being.
أَ فَلَا تَرَى أَنَّ كُلَّ مَا تَذْهَبُ إِلَيْهِ الْأَوْهَامُ سِوَى مَا جَاءَتْ بِهِ الْخِلْقَةُ خَطَأٌ وَ خَطَلٌ.
Do you not see that everything what the imaginations go to, besides what the creation has come with, is a mistake and wrong?’’[54]
32- الدُّرُّ الْمَنْثُورُ، عَنْ وَهْبِ بْنِ مُنَبِّهٍ قَالَ: خَلَقَ اللَّهُ ابْنَ آدَمَ كَمَا شَاءَ وَ بِمَا شَاءَ فَكَانَ كَذَلِكَ فَتَبارَكَ اللَّهُ أَحْسَنُ الْخالِقِينَ خَلَقَ مِنَ التُّرَابِ وَ الْمَاءِ فَمِنْهُ لَحْمُهُ وَ دَمُهُ وَ شَعْرُهُ وَ عِظَامُهُ وَ جَسَدُهُ فَهَذَا بَدْءُ الْخَلْقِ الَّذِي خَلَقَ اللَّهُ مِنْهُ ابْنَ آدَمَ
(The non-Shia book) ‘Al Durr Al Mansour’ – From Wahab Bin Munabbih who said,
‘Allah-azwj Created the son of Adam-as like what He-azwj Desired and with whatever He-azwj so Desired, so he became like that. Blessed is Allah-azwj best of the creators. He-azwj Created from the soil and the water. From it is his flesh, and his blood, and his hair, and his bones, and his body. So this is the beginning of the creation Allah-azwj Created from the son of Adam-as from it.
ثُمَّ جُعِلَتْ فِيهِ النَّفْسُ فَبِهَا يَقُومُ وَ يَقْعُدُ وَ يَسْمَعُ وَ يُبْصِرُ وَ يَعْلَمُ مَا تَعْلَمُ الدَّوَابُّ وَ يَتَّقِي مَا تَتَّقِي ثُمَّ جُعِلَتْ فِيهِ الرُّوحُ فَبِهِ عَرَفَ الْحَقَّ مِنَ الْبَاطِلِ وَ الرُّشْدَ مِنَ الْغَيِّ وَ بِهِ حَذِرَ وَ تَقَدَّمَ وَ اسْتَتَرَ وَ تَعَلَّمَ وَ دَبَّرَ الْأُمُورَ كُلَّهَا
Then He-azwj Made the self to be in it, standing and sitting, and hearing and seeing, and he know that the animals know, and he fears what they fear. Then He-azwj Make the soul to be in him, so by it he recognises the truth from the falsehood, and the guidance from the error, and by it he is cautious, and advances, and conceal, and learns, and manages the affairs, all of them.
فَمِنَ التُّرَابِ يُبُوسَتُهُ وَ مِنَ الْمَاءِ رُطُوبَتُهُ فَهَذَا بَدْءُ الْخَلْقِ الَّذِي خَلَقَ اللَّهُ مِنْهُ ابْنَ آدَمَ كَمَا أَحَبَّ أَنْ يَكُونَ
From the soil is his dryness, and from the water is his wetness. So this is the beginning of the creation which Allah-azwj Created the son of Adam-as from, like what He-azwj Loved him to be.
ثُمَّ جَعَلَ فِيهِ مِنْ هَذِهِ الْفِطَرِ الْأَرْبَعِ أَنْوَاعاً مِنَ الْخَلْقِ فِي جَسَدِ ابْنِ آدَمَ فَهِيَ قِوَامُ جَسَدِهِ وَ مِلَاكُهُ بِإِذْنِ اللَّهِ وَ هِيَ الْمِرَّةُ السَّوْدَاءُ وَ الْمِرَّةُ الصَّفْرَاءُ وَ الدَّمُ وَ الْبَلْغَمُ
Then He-azwj Made to be in him, from these four types of morals in the body of the son of Adam-as. These are statures of his body and its framework by the Permission of Allah-azwj, and these are – the black bitterness, and the yellow bitterness, and the blood and the phlegm.
فَيُبُوسَتُهُ وَ حَرَارَتُهُ مِنْ قِبَلِ النَّفْسِ وَ مَسْكَنُهَا فِي الدَّمِ وَ رُطُوبَتُهُ وَ بُرُودَتُهُ مِنْ قِبَلِ الرُّوحِ وَ مَسْكَنُهُ فِي الْبَلْغَمِ
His dryness and his heat is from the direction of the self, and it’s dwelling is in the blood, and his wetness and his coldness is from the direction of the soul, and it’s dwelling is in the phlegm.
فَإِذَا اعْتَدَلَتْ هَذِهِ الْفِطَرُ فِي الْجَسَدِ فَكَانَ مِنْ كُلِّ وَاحِدٍ رُبُعٌ كَانَ جِلْداً كَامِلًا وَ جِسْماً صَحِيحاً وَ إِنْ كَثُرَ وَاحِدٌ مِنْهَا عَلَى صَاحِبِهِ عَلَاهَا وَ قَهَرَهَا وَ أُدْخِلَ عَلَيْهَا السُّقْمُ مِنْ نَاحِيَتِهِ
When these natures are equated in the body, so there would be a quarter from each one, the skin would be perfect and his body would be healthy, and if one of these is more over it’s counterpart, it would be on top and subdue these, and the sickness would enter upon him from it’s direction.
وَ إِنْ قَلَّ عَنْهَا وَاحِدٌ مِنْهَا غَلَبَتْ عَلَيْهِ وَ قَهَرَتْهُ وَ مَالَتْ بِهِ فَضَعُفَ عَنْ قُوَّتِهَا وَ عَجَزَ عَنْ طَاقَتِهَا وَ أُدْخِلَ عَلَيْهَا السُّقْمُ مِنْ نَاحِيَتِهِ
And if one of these is less than these, it would be overcome upon and subdued, and it would be inclined with. So he would be weakened from their strength, and it would be unable their strength, and the sickness would enter upon him from its direction.
فَالطَّبِيبُ الْعَالِمُ بِالدَّاءِ وَ الدَّوَاءِ يَعْلَمُ مِنَ الْجَسَدِ حَيْثُ أَتَى سُقْمُهُ أَ مِنْ نُقْصَانٍ أَوْ مِنْ زِيَادَةٍ.
The physician is the knower with the diseases and the cures. He knows from the body where his sickness is coming from, is it from a deficiency or from an increase?’’[55] (Neither a Hadeeth nor from a Shia source)
33- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: إِنَّ اللَّهَ أَوْحَى إِلَى دَاوُدَ أَنْ يَسْأَلَ سُلَيْمَانَ عَنْ أَرْبَعَ عَشْرَةَ كَلِمَةً فَإِنْ أَجَابَ وَرَّثَهُ الْعِلْمَ وَ النُّبُوَّةَ
And from Ibn Abbas who said,
‘Allah-azwj Revealed to Dawood-as that he-as should ask Suleyman-as about fourteen phrases. If he-as were to answer, he-as would inherit the knowledge and the Prophet-hood’.
قَالَ أَخْبِرْنِي يَا بُنَيَّ أَيْنَ مَوْضِعُ الْعَقْلِ مِنْكَ قَالَ الدِّمَاغُ قَالَ أَيْنَ مَوْضِعُ الْحَيَاءِ مِنْكَ قَالَ الْعَيْنَانِ قَالَ أَيْنَ مَوْضِعُ الْبَاطِلِ مِنْكَ قَالَ الْأُذُنَانِ قَالَ أَيْنَ بَابُ الْخَطِيئَةِ مِنْكَ قَالَ اللِّسَانُ
He-as said: ‘Inform me-as, O my-as son-as! Where is the place of the intellect from you-as?’ He-as said: ‘The brain’. He-as said: ‘Where is the place of the bashfulness from you-as?’ He-as said: ‘The eyes’. He-saww said: ‘Where is the place of the falsehood from you-as?’ He-as said: ‘The ears’. He-as said: ‘Where is the door of the mistakes from you-as?’ He-as said: ‘The tongue’.
قَالَ أَيْنَ طَرِيقُ الرِّيحِ مِنْكَ قَالَ الْمَنْخِرَانِ قَالَ أَيْنَ مَوْضِعُ الْأَدَبِ وَ الْبَيَانِ مِنْكَ قَالَ الْكُلْوَتَانِ قَالَ أَيْنَ بَابُ الْفَظَاظَةِ وَ الْغِلْظَةِ مِنْكَ قَالَ الْكَبِدُ قَالَ أَيْنَ بَيْتُ الرِّيحِ مِنْكَ قَالَ الرِّئَةُ
He-as said: ‘Where is the path of the wind from you-as?’ He-as said: ‘The nostrils’. He-as said: ‘Where is the place of the education and the explanation from you-as?’ He-as said: ‘The kidneys’. He-as said: ‘Where is the door of the rudeness and the harshness from you-as?’ He-as said: ‘The liver’. He-as said: ‘Where is the house of aeration from you-as?’ He-as said: ‘The lungs’.
قَالَ أَيْنَ بَابُ الْفَرَحِ مِنْكَ قَالَ الطِّحَالُ قَالَ أَيْنَ بَابُ الْكَسْبِ مِنْكَ قَالَ الْيَدَانِ قَالَ أَيْنَ بَابُ النَّصْبِ مِنْكَ قَالَ الرِّجْلَانِ قَالَ أَيْنَ بَابُ الشَّهْوَةِ مِنْكَ قَالَ الْفَرْجُ
He-as said: ‘Where is the door of the happiness from you-as?’ He-as said: ‘The spleen’. He-as said: ‘Where is the door of the earnings from you-as?’ He-as said: ‘Then hands’. He-as said: ‘Where is the door of the stability from you-as?’ He-as said: ‘The legs’. He-as said: ‘Where is the door of the lustful desires from you-as?’ He-as said: ‘The private parts’.
قَالَ أَيْنَ بَابُ الذُّرِّيَّةِ مِنْكَ قَالَ الصُّلْبُ قَالَ أَيْنَ بَابُ الْعِلْمِ وَ الْفَهْمِ وَ الْحِكْمَةِ قَالَ الْقَلْبُ إِذَا صَلَحَ الْقَلْبُ صَلَحَ ذَلِكَ كُلُّهُ وَ إِذْ فَسَدَ الْقَلْبُ فَسَدَ ذَلِكَ كُلُّهُ.
He-as said: ‘Where is door of the offspring from you-as?’ He-as said: ‘The loins’. He-as said: ‘Where is the door of the knowledge, and the understanding, and the wisdom?’ He-as said: ‘The heart. When the heart is healthy, all of that is healthy, and when the health is spoilt, all of that is spoilt’’.[56]
[1] Bihar Al-Anwaar – V 58 The book of creation – Ch 45 H 1 a
[2] Bihar Al-Anwaar – V 58 The book of creation – Ch 45 H 1 b
[3] Bihar Al-Anwaar – V 58 The book of creation – Ch 45 H 2
[4] Bihar Al-Anwaar – V 58 The book of creation – Ch 45 H 3
[5] Bihar Al-Anwaar – V 58 The book of creation – Ch 45 H 4
[6] Bihar Al-Anwaar – V 58 The book of creation – Ch 45 H 5
[7] Bihar Al-Anwaar – V 58 The book of creation – Ch 45 H 6
[8] Bihar Al-Anwaar – V 58 The book of creation – Ch 45 H 7
[9] Bihar Al-Anwaar – V 58 The book of creation – Ch 45 H 8
[10] Bihar Al-Anwaar – V 58 The book of creation – Ch 45 H 9
[11] Bihar Al-Anwaar – V 58 The book of creation – Ch 45 H 10
[12] Bihar Al-Anwaar – V 58 The book of creation – Ch 45 H 11
[13] Bihar Al-Anwaar – V 58 The book of creation – Ch 45 H 12
[14] Bihar Al-Anwaar – V 58 The book of creation – Ch 46 H 1
[15] Bihar Al-Anwaar – V 58 The book of creation – Ch 46 H 2
[16] Bihar Al-Anwaar – V 58 The book of creation – Ch 46 H 3
[17] Bihar Al-Anwaar – V 58 The book of creation – Ch 46 H 4
[18] Bihar Al-Anwaar – V 58 The book of creation – Ch 46 H 5
[19] Bihar Al-Anwaar – V 58 The book of creation – Ch 46 H 6
[20] Bihar Al-Anwaar – V 58 The book of creation – Ch 46 H 7
[21] Bihar Al-Anwaar – V 58 The book of creation – Ch 46 H 8
[22] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 1
[23] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 2
[24] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 3
[25] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 4
[26] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 5
[27] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 6
[28] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 7
[29] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 8
[30] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 9
[31] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 10
[32] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 11
[33] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 12
[34] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 13
[35] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 14
[36] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 15
[37] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 16
[38] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 17
[39] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 18
[40] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 19
[41] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 20
[42] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 21 a
[43] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 21 b
[44] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 21 c
[45] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 22
[46] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 23
[47] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 24
[48] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 25
[49] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 26
[50] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 27
[51] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 28
[52] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 29
[53] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 30
[54] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 31
[55] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 32
[56] Bihar Al-Anwaar – V 58 The book of creation – Ch 47 H 33