Vol - 1 PDF

Bihar Al Anwaar Volume 1 www.hubeali.
com
‫بحار األنوار‬
BIHAR AL-ANWAAR
1‫ج‬
Volume 1
‫بحار االنوار الجامعة لدرر أخبار االئمة االطهار‬

Bihar Al-Anwaar – The summary of the pearls of the
Ahadeeth of the Pure Imamsasws
‫تأليف العالمة فخر االمة المولى الشيخ محمد باقر المجلسيى‬

Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad
Baqir Al Majlisi
Page 1 of 170
Bihar Al Anwaar Volume 1 www.hubeali.com
)‫(فهرست الكتب‬
(OVERALL) INDEX OF THE BOOK
.‫ كتاب العقل والعلم واجلهل‬- 1
1 – The book of intellect, and the knowledge, and the ignorance
.‫ كتاب التوحيد‬- 2
2 – The book of Tawheed
.‫ كتاب العدل واملعاد‬- 3
3 – The book of justice and the restitution
.‫ كتاب االحتجاجات واملناظرات وجوامع العلوم‬- 4
4 – The book of argumentation, and the debate, and the summary of knowledges
.)‫ كتاب قصص االنبياء (عليهم السالم‬- 5
5 – The book of stories of the Prophetsas
.)‫ كتاب تاريخ نبينا وأحواله (صلى اهلل عليه وآله‬- 6
6 – The book of history of our Prophetsaww and hissaww situations
.)‫ وفيه جوامع أحواهلم (عليهم السالم‬،‫ كتاب االمامة‬- 7
7 – The book of Imamate, and in it is the summary of theirasws situations
.)‫ وغزوات أمري املؤمنني (عليه السالم‬،‫ كتاب الفنت وفيه ما جرى بعد النيب (صلى اهلل عليه وآله) من غصب اخلالفة‬- 8
8 – The book of strife and what transpired after the Prophet saww, from the usurpation of the
Caliphate, and military expeditions of Amir Al-Momineenasws
‫ كتاب تاريخ أمري املؤمنني صلوات اهلل عليه وفضائله وأحواله‬- 9
9 – The book of history of Amir Al-Momineenasws, and hisasws merits, and hisasws situations
.‫ كتاب تاريخ فاطمة واحلسن واحلسني صلوات اهلل عليهم وفضائلهم ومعجزاهتم‬10
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10 – The book of history of (Syeda) Fatimaasws, and Al-Hassanasws, and Al-Husaynasws, and
theirasws merits and theirasws miracles
‫ وجعفر بن حممد الصادق وموسى بن جعفر الكاظم صلوات اهلل‬،‫ وحممد بن علي الباقر‬،‫ كتاب تاريخ علي بن احلسني‬-11
.‫ وفضائلهم ومعجزاهتم‬،‫عليهم‬
11 – The book of history of Aliasws Bin Al-Husaynasws, and Muhammadasws Bin Ali Al-Baqirasws,
and Ja’farasws Bin Muhammad Al-Sadiqasws, and Musaasws Bin Ja’far Al-Kazimasws, and theirasws
merits and theirasws miracles
‫ كتاب تاريخ علي بن موسى الرضا وحممد بن علي اجلواد وعلي بن حممد اهلادي واحلسن بن علي العسكري وأحواهلم‬- 12
.‫ومعجزاهتم صلوات اهلل عليهم‬
12 – The book of history of Aliasws Bin Musa Al-Rezaasws, and Muhammadasws Bin Ali Al-
Jawwadasws, and Aliasws Bin Muhammad Al-Hadiasws, and Al-Hassanasws Bin Ali Al-Askariasws,
and theirasws situations, and theirasws miracles
.‫ كتاب الغيبة وأحوال احلجة القائم صلوات اهلل عليه‬- 13
13 – The book of occultation, and the situations of Al-Qaimasws
،‫ واالنس‬،‫ واجلن‬،‫ كتاب السماء والعامل وهو يشتمل على أحوال العرش والكرسي واالفالك و العناصر واملواليد واملالئكة‬- 14
.‫ وأبواب الطب‬،‫ وسائر احليوانات وفيه أبواب الصيد والذباحة‬،‫ والطيور‬،‫والوحوش‬
14 – The book of the sky and the universe, and it is based upon the states of the Throne, and
the Chair, and the orbits, and the elements, and the births, and the Angels, and the Jinn, and
the humans, and the beasts, and the birds, and the rest of the animals, and in it are the
chapters of the hunting, and the sacrifices, and the chapters of the medication
.‫ كتاب االميان والكفر ومكارم االخالق‬- 15
15 – The book of the Eman, and the Kufr, and the noble mannerisms
.‫ وفيه أبواب احلدود‬،‫ والكبائر واملعاصي‬،‫ واالوامر والنواهي‬،‫ كتاب االداب والسنن‬- 16
16 – The book of ethics, and the Sunnahs, and the directives, and the prohibitions, and the
major sins, and the acts of disobediences, and in it are the chapters of the legal penalties
.‫ وفيه املواعظ واحلكم واخلطب‬،‫ كتاب الروضة‬- 17
17 – The book of ‘Al-Rowdah’, and in it are the exhortations, and the judgments, and the
sermons
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.‫ كتاب الطهارة والصلوة‬- 18
18 – The book of cleanliness and the Salat
.‫ كتاب القرآن والدعاء‬- 19
19 – The book of Quran and the supplications
.‫ وفيه أعمال السنة‬،‫ كتاب الزكوة والصوم‬- 20
20 – The book of Zakat and the Soam (Fasts)
.‫ كتاب احلج‬- 21
21 – The book of Hajj
.‫ كتاب املزار‬- 22
22 – The book of Shrines
.‫ كتاب العقود وااليقاعات‬- 23
23 – The book of contracts and signatures
.‫ كتاب االحكام‬- 24
24 – The book of ordinances
‫ وإجازات العلماء االعالم رضوان اهلل‬،‫ ويشتمل على أسانيدنا وطرقنا إىل مجيع الكتب‬،‫ وهو آخر الكتب‬،‫ كتاب االجازات‬- 25
.‫عليهم أمجعني‬
25 – The book of permissions, and it is the last book, and it is based upon our chains, and
our ways to the entirety of the books, and the permissions of the scholars of the world, may
Allahazwj be Pleased with them all.
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TABLE OF CONTENTS
THE BOOK OF INTELLECT, AND THE KNOWLEDGE AND THE IGNORANCE ............................ 6
SECTION ONE............................................................................................................. 6
CHAPTER 1 – MERITS OF THE KNOWLEDGE, AND CONDEMNATION OF THE IGNORANCE 6
CHAPTER 2 – REALITY OF THE INTELLECT, AND ITS QUALITATIVE STATE, AND BEGINNING
OF ITS CREATION......................................................................................................... 23
CHAPTER 3 – ARGUMENTATION OF ALLAHazwj THE EXALTED UPON THE PEOPLE WITH
THE INTELLECT AND THAT HEazwj WOULD BE RECKONING THEM UPON A MEASUREMENT
OF THEIR INTELLECT .................................................................................................... 28
CHAPTER 4 – SIGNS OF THE INTELLECT AND ITS ARMIES .............................................. 30
CHAPTER 5 – THE MISCELLANEOUS.............................................................................. 80
CHAPTERS OF THE KNOWLEDGE, AND ITS ETHICS, AND TYPES OF ITS RULINGS ................ 81
SECTION TWO .......................................................................................................... 81
CHAPTER 1 – OBLIGATION OF (ACQUIRING) THE KNOWLEDGE, AND THE OBLIGATION OF
SEEKING IT, AND THE URGING UPON IT, AND THE REWARDS OF THE TEACHER AND THE
STUDENT .................................................................................................................... 81
CHAPTER 2 – TYPES OF PEOPLE REGARDING THE KNOWLEDGE, AND MERITS OF LOVING
THE SCHOLARS .......................................................................................................... 115
CHAPTER 3 – ASKING THE SCHOLAR, AND DISCUSSING WITH HIM, AND GOING TO HIS
DOOR ....................................................................................................................... 122
CHAPTER 4 – DISCUSSING WITH THE SCHOLAR, AND GATHERINGS OF THE SCHOLARS,
AND THE PRESENCE IN THE GATHERING OF THE KNOWLEDGE, AND CONDEMNATION OF
MIXING WITH THE IGNORANT ONES .......................................................................... 126
CHAPTER 5 – THE DEED WITHOUT KNOWLEDGE ........................................................ 138
CHAPTER 6 – THE KNOWLEDGES WHICH THE PEOPLE HAVE BEEN COMMANDED TO
ATTAIN AND WOULD BENEFIT THEM, AND IN IT IS INTERPRETATION OF THE WISDOM
................................................................................................................................. 142
CHAPTER 7 – ETHICS OF SEEKING THE KNOWLEDGE AND ITS ORDINANCES ................ 159
Page 5 of 170
)‫(كتاب العقل والعلم والجهل‬
THE BOOK OF INTELLECT, AND THE KNOWLEDGE AND

THE IGNORANCE
SECTION ONE
.‫ فضل العقل وذم الجهل‬1 ‫باب‬
CHAPTER 1 – MERITS OF THE KNOWLEDGE, AND

CONDEMNATION OF THE IGNORANCE
‫ وما‬:" ‫ " وقال تعاىل‬242 ‫ كذلك يبني اهلل لكم آياته لعلكم تعقلون‬:" ‫ " وقال تعاىل‬164 ‫ اليات لقوم يعقلون‬:‫ البقرة‬،‫االيات‬
269 ‫يذكر إال اولوا االلباب‬
The Verses of (Surah Al-Baqarah):- there are signs for a people who are understanding
[2:164]. And the Exalted Said: Like that, Allah Clarifies His Verses for you all, perhaps you
may be minding [2:242]. And the Exalted Said: and none would mention (words of thanks)
except for the ones of understanding [2:269].
‫ إن يف خلق‬:" ‫ " وقال‬118 ‫ قد بينا لكم اآليات إن كنتم تعقلون‬:" ‫ " وقال تعاىل‬7 ‫ وما يذكر إال اولوا االلباب‬:‫آل عمران‬
190 ‫السموات واالرض واختالف الليل والنهار آليات الويل االلباب‬
(Surah) Aal-e-Imran: - And none (would) mention except those with the understanding
[3:7]. And the Exalted Said: We have Clarified the Signs for you, if you use your intellects
[3:118]. And Said: In the Creation of the skies and the earth and the alternation of the
night and the day there are Signs for the ones of understanding [3:190].
103 ‫ وأكثرهم ال يعقلون‬:" ‫ " وقال‬100 ‫ فاتقوا اهلل يا اويل االلباب‬:" ‫ " وقال تعاىل‬85 ‫ ذلك بأهنم قوم ال يعقلون‬:‫املائدة‬
(Surah) Al-Ma’idah: - that is because they are a people who are not understanding [5:58].
And the Exalted Said: Therefore, fear Allah, O ones of understanding, [5:100]. And Said:
and most of them are not understanding [5:103].
32 ‫ وللدار اآلخرة خري للذين يتقون أفال تعقلون‬:" ‫ " وقال‬111 ‫ ولكن أكثرهم جيهلون‬:‫االنعام‬
Surah Al-Anam: - but most of them are ignorant [6:111]. And Said: And the House of the
Hereafter is better for those who fear. Will you then not understand? [6:32].
22 ‫ إن شر الدواب عند اهلل الصم البكم الذين ال يعقلون‬:‫االنفال‬
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(Surah) Al-Anfaal: - Surely, the vilest animals in the Presence of Allah are the deaf, the
dumb, those who are not using their intellects [8:22].
100 ‫ وجيعل الرجس على الذين ال يعقلون‬:" ‫ " وقال تعاىل‬42 ‫ أفأنت تسمع الصم ولو كانوا ال يعقلون‬:‫يونس‬
(Surah) Yunus: - But can you make the deaf to hear and even though they cannot
understand? [10:42]. And the Exalted Said: and He Makes the uncleanness to be upon
those who are not understanding [10:100].
29 ‫ ولكين أريكم قوما جتهلون‬:‫هود‬
(Surah) Hudas: - They will meet their Lord, but I see you as an ignorant people [11:29].
2 ‫ إنا أنزلناه قرآنا عربيا لعلكم تعقلون‬:‫يوسف‬
(Surah) Yusufas: - Surely, We have Revealed it as an Arabic Quran, so you may use your
intellect [12:2].
19 ‫ إمنا يتذكر اولو االلباب‬:‫الرعد‬
(Surah) Al Ra’ad: - But rather, the ones with the understanding will be mindful [13:19].
52 ‫ وليذكر اولوا االلباب‬:‫ابراهيم‬
(Surah) Ibrahimas: - and for the ones of understanding to be mindful [14:52]
54 ‫ إن يف ذلك آليات الويل النهى‬:‫طه‬
(Surah) Ta Ha: - Surely, in that are Signs for the possessors of intellect [20:54]
61 ‫ كذلك يبني اهلل لكم اآليات لعلكم تعقلون‬:‫النور‬
(Surah) Al-Noor: - Like that, Allah Clarifies the Verses, perhaps you will use your intellects
[24:61]
21 ‫ إن يف ذلك لذكرى الويل االلباب‬:‫الزمر‬
(Surah) Al-Zumar: - Surely, in that is a reminder for the ones of understanding [39:21]
67 ‫ ولعلكم تعقلون‬:" ‫ " وقال تعاىل‬54 ‫ هدى وذكرى الويل االلباب‬:‫املؤمن‬
Being a Guidance and a Zikr to the ones of understanding [40:54]. And the Exalted Said:
and perhaps you would use your intellects [40:67]
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5 ‫ آيات لقوم يعقلون‬:‫اجلاثية‬
(Surah) Al-Jaasiya: - there are Signs for a people who are certain [45:4].
4 ‫ أكثرهم ال يعقلون‬:‫احلجرات‬
(Surah) Al-Hujuraat: - most of them are not using their intellects [49:4].
17 ‫ قد بينا لكم اآليات لعلكم تعقلون‬:‫احلديد‬
(Surah) Al-Hadeed: - perhaps you would be using your intellects [57:17].
14 ‫ ذلك بأهنم قوم ال يعقلون‬:‫احلشر‬
(Surah) Al-Hashar: - That is because they are a people not using their intellects [59:14].
‫ عن‬،‫ عن غياث بن إبراهيم‬،‫ عن املدائين‬،‫ عن عيسى بن حممد الكاتب‬،‫ عن أمحد بن عبد اهلل الثقفي‬،‫ احلافظ‬:‫ ىل‬،‫ مع‬- 1
‫ عقول النساء يف‬:)‫ قال علي بن أيب طالب (عليه السالم‬:‫ عن جده (عليهم السالم) قال‬،‫ عن أبيه‬،‫الصادق جعفر بن حممد‬
.‫ ومجال الرجال يف عقوهلم‬،‫مجاهلن‬
In accordance to Al Hafiz, from Ahmad Bin Abdullah Al Saqafy, from Isa Bin Muhammad, the scribe, from Al
Madainy, from Gayas Bin Ibrahim,
From Al-Sadiq Ja’farasws Bin Muhammadasws, from hisasws fatherasws, from hisasws
grandfatherasws who said: ‘Aliasws Bin Abu Talibasws said: ‘The intellect of the women is in their
beauty, and the beauty of the men is in their intellect’.1
‫ عن مجيل عن الصادق جعفر بن حممد (عليهما‬،‫ عن البزنطي‬،‫ عن حممد بن عيسى‬،‫ عن سهل‬،‫ عن أبيه‬،‫ العطار‬:‫ ىل‬- 2
،‫ وااليام دول‬،‫ ومروته حيث جيعل نفسه‬،‫ وعقله دينه‬،‫ أصل االنسان لبه‬:‫السالم) قال كان أمري املؤمنني (عليه السالم) يقول‬
.‫والناس إىل آدم شرع سواء‬
According to Al Attar, from his father, from Sahl, from Muhammad Bin Isa, from Al Bazanty, from Jameel,
From Al-Sadiq Ja’farasws Bin Muhammadasws having said: ‘Amir Al-Momineenasws said: ‘The
essence of the human being is his personality, and his intellect is his Religion, and his
character is where he places himself, and the days rotate, and the people up to Adam as
started equally’.2
‫ عن ابن سنان عن الصادق جعفر بن حممد (عليهما‬،‫ عن يونس‬،‫ عن ابن مرار‬،‫ عن ابن هاشم‬،‫ عن أبيه‬،‫ ابن إدريس‬:‫ ىل‬- 3
! ‫ وما هن ؟ يا بن رسول اهلل‬:‫ قيل‬،‫ مخس من مل يكن فيه مل يكن فيه كثري مستمتع‬:‫السالم) قال‬
1
Bihar Al Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 S 1Ch 1 H 1
2
Bihar Al Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 S 1 Ch 1 H 2
Page 8 of 170
According to Ibn Idrees, from his father, from Ibn Hashim, from Ibn Marar, from Yunus, from Ibn Sinan,
From Al-Sadiq Ja’farasws Bin Muhammadasws having said: ‘Five (things), if these do not happen
to be within someone, there would not be a lot of qualities in him’. It was said, ‘And what
are these, O sonasws of Rasool-Allahsaww?’
،‫ والغىن‬،‫ واالمن‬،‫ الصحة‬:‫ وحسن االدب ومخس من مل يكن فيه مل يتهنأ العيش‬،‫ وحسن اخللق‬،‫ واحلياء‬،‫ والعقل‬،‫ الدين‬:‫قال‬
.‫ واالنيس املوافق‬،‫والقناعة‬
Heasws said: ‘The Religion, and the intellect, and the bashfulness, and the good mannerisms,
and good ethics. And five (things), if these do not happen to be within someone, the life
would not be welcoming for him – the health, and the safety, and the riches, and the
contentment, and the compatible gentle companion’.3
)‫ عن أيب عبد اهلل (عليه السالم‬،‫ عن أيب خالد العجمي‬،‫ عن إمساعيل بن قتيبة البصري‬،‫ عن ابن يزيد‬،‫ عن سعد‬،‫ أيب‬:‫ ل‬- 4
.‫ وحسن اخللق‬،‫ واحلرية‬،‫ واالدب‬،‫ والعقل‬،‫ الدين‬:‫ مخس من مل يكن فيه مل يكن فيه كثري مستمتع‬:‫قال‬
According to my father, from Sa’ad, from Ibn Yazeed, from Ismail Bin Quteyba Al Basry, from Abu Khalid, Al
Ajamy,
‘From Abu Abdullahasws having said: ‘Five (things), if these do not happen to be within
someone, there would not be a lot of qualities in him – the Religion, and the intellect, and
the ethics, and the freedom, and the good mannerisms’.4
‫ رواه يف خطبة طويلة عن أمري املؤمنني (عليه السالم) سيجيئ متامها يف باب خطبه (عليه‬.‫ ال مجال أزين من العقل‬:‫ ىل‬- 5
.)‫السالم‬
According to me, ‘There is no beauty more adorning than the intellect. It is reported in a
lengthy sermon of Amir Al-Momineenasws. I shall come with the complete of it in the chapter
of hisasws sermons’.5
‫ عن حممد بن‬،‫ عن إبراهيم بن إسحاق االمحر‬،‫ عن علي بن حممد بن عبد اهلل‬،‫ عن حممد بن يعقوب‬،‫ ابن موسى‬:‫ ىل‬- 6
‫ فالن من عبادته ودينه وفضله كذا وكذا‬:)‫ قلت اليب عبد اهلل الصادق (عليه السالم‬:‫ قال‬،‫ عن أبيه‬،‫سليمان‬
According to Ibn Musa, from Muhammad Bin Yaqoub, from Ali Bin Muhammad Bin Abdullah, from Ibrahim Bin
Is’haq Al Ahmar, from Muhammad Bin Suleyman, from his father who said,
‘I said to Abu Abdullah Al-Sadiqasws, ‘So and so is such and such with his worship, and his
Religion, and his merits’.
،‫ ال أدري‬:‫ فقال كيف عقله ؟ فقلت‬:‫قال‬
3
Bihar Al Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 3
4
5
Page 9 of 170
He (the narrator) said, ‘So heasws said: ‘How is his intellect?’ I said, ‘I don’t know’.
‫ إن رجال من بين إسرائيل كان يعبد اهلل عزوجل يف جزيرة من جزائر البحر خضراء نضرة كثرية‬،‫ إن الثواب على قدر العقل‬:‫فقال‬
،‫ يا رب أرين ثواب عبدك هذا‬:‫ فقال‬،‫ وإن ملكا من املالئكة مر به‬،‫الشجر طاهرة املاء‬
So heasws said: ‘The Rewards are in accordance to the intellect. There used to be a man from
the Children of Israel who used to worship Allahazwj Mighty and Majestic in an island from
the island of the sea. (It was) green to behold, a lot of trees, clean water, and an Angel from
the Angels passed by him, and he said, ‘O Lordazwj! Show me the Rewards of this servant of
yours’.
‫ فأوحى اهلل عزوجل إليه أن اصحبه فأتاه امللك يف صورة انسي فقال له من أنت ؟ قال أنا‬،‫ فاستقله امللك‬،‫فأراه اهلل عزوجل ذلك‬
،‫رجل عابد بلغنا مكانك وعبادتك هبذا املكان فجئت العبد معك فكان معه يومه ذلك‬
So Allahazwj Mighty and Majestic Showed that to him, but the Angel considered it little. Then
Allahazwj Mighty and Majestic Revealed unto him that he should accompany him. So, the
Angel came to him in the image of a human being, and he (the worshipper) said to him,
‘Who are you?’ He (the Angel) said, ‘I am a worshipping man. Your status has reached me,
and your worshipping in this place, so I came to worship with you’. And he was with him for
that day of his.
‫ فلو كان لربنا محار لرعيناه يف هذا املوضع فإن هذا احلشيش‬،‫ ليت لربنا هبيمة‬:‫ قال‬،‫ إن مكانك لنزهة‬:‫فلما أصبح قال له امللك‬
! ‫ لو كان له محار ما كان يضيع مثل هذا احلشيش‬:‫ وما لربك محار ؟ فقال‬:‫ فقال له امللك‬،‫يضيع‬
So, when it was morning, the Angel said to him, ‘Your place is natural’. He said, ‘Alas! If only
there was an animal for our Lordazwj, for if there was a donkey for our Lordazwj, we would
pasture it in this place, as this plush grass is going to waste’. So the Angel said to him, ‘And
there is no donkey for your Lordazwj?’ He said, ‘If there was a donkey for him, the likes of
these plush grass would not go to waste!’.
.‫فأوحى اهلل عزوجل إىل امللك إمنا اثيبه على قدر عقله‬
Then Allahazwj Mighty and Majestic Revealed unto the Angel: “But rather, Iazwj Rewarded him
in accordance to his intellect”’.6
.‫ ما كلم رسول اهلل (صلى اهلل عليه وآله) العباد بكنه عقله قط‬:)‫ وقال الصادق (عليه السالم‬- 7
And Al-Sadiqasws said: ‘Rasool-Allahsaww did not speak to the servants (people) with the peak
of hissaww intellect, at all’.
.‫ إنا معاشر االنبياء امرنا أن نكلم الناس على قدر عقوهلم‬:)‫ وقال رسول اهلل (صلى اهلل عليه وآله‬:‫قال‬
6
Page 10 of 170
Heasws said: ‘And Rasool-Allahsaww said: ‘We, the group of Prophetsas have been Ordered that
weas speak to the people in accordance to their intellects’’.7
‫ عن أيب مجيلة عن ابن طريف عن ابن نباتة عن علي بن أيب‬،‫ عن عمرو بن عثمان‬،‫ عن جده‬،‫ عن أبيه‬،‫ ابن الربقي‬:‫ ىل‬،‫ ل‬- 8
‫ فاخرت‬،‫ يا آدم إين امرت أن اخريك واحدة من ثالث‬:‫ هبط جربئيل على آدم (عليه السالم) فقال‬:‫طالب (عليه السالم) قال‬
‫واحدة ودع إثنتني‬
According to Ibn Al Barqy, from his father, from his grandfather, from Amro Bin Usman, from Abu Jameela,
from Ibn Tareyf, from Ibn Nabata,
‘From Aliasws Bin Abu Talibasws having said: ‘Jibraeelas descended unto Adamas and heas said:
‘O Adamas! Ias have been Ordered that Ias should give you one choice from three, and youas
should choose one, and leave two’.
،‫ والدين قال آدم فإين قد اخرتت العقل‬،‫ واحلياء‬،‫ العقل‬:‫ وما الثالث يا جربئيل ؟ فقال‬:‫فقال له آدم‬
So Adamas said to himas: ‘And what are the three, O Jibraeelas?’ Heas said: ‘The intellect, and
the bashfulness, and the Religion’. Adamas said: ‘Ias have hereby chosen the intellect’.
.‫ وعرج‬،‫ فشأنكما‬:‫ قال‬،‫ يا جربئيل إنا امرنا أن نكون مع العقل حيثما كان‬:‫ انصرفا ودعاه فقاال له‬:‫فقال جربئيل للحياء والدين‬
So Jibraeelas said to the bashfulness and the Religion: ‘Depart and leave him as’. But they
both said to himas, ‘O Jibraeelas! We are Ordered to always happen to be with the intellect,
wherever it may be’. Then that is your business’, and heas ascended’.8
)‫ عن ابن مسكان عن أيب عبد اهلل (عليه السالم‬،‫ عن عثمان بن عيسى‬،‫ عن حممد بن عيسى‬،‫ عن الصفار‬،‫ ابن الوليد‬:‫ ل‬- 9
.‫ والذي يكمل به هذا كله العقل‬،‫ والشكر‬،‫ والصرب‬،‫ والقنوع‬،‫ اليقني‬:‫ مل يقسم بني العباد أقل من مخس‬:‫قال‬
According to Ibn Al Waleed, from Al Saffar, from Muhammad Bin Isa, from Usman Bin Isa, from Ibn Muskan,
‘From Abu Abdullahasws having said: ‘There has not been distributed between the servant
anything less than five – the conviction, and the contentment, and the patience, and the
gratefulness, and that by which all these are perfected, is the intellect’.9
.‫ من كمل عقله حسن عمله‬،‫ يف االربعمائة‬:‫ ل‬- 10
In the four hundred (Hadith of Amir Al-Momineenasws, heasws said: ‘One who perfects his
intellects, his deeds would be good’.10
7
8
9
10
Page 11 of 170
:)‫ قال الرضا (عليه السالم‬:‫ عن محدان الديواين قال‬،‫ عن أمحد بن حممد بن صاحل الرازي‬،‫ عن االسدي‬،‫ الدقاق‬:‫ ن‬- 11
.‫ وعدوه جهله‬،‫صديق كل إمرئ عقله‬
Al Daqaq, from Al Asady, from Ahmad Bin Muhammad Bin Salih Al Razy, from Hamdan Al Diwany who said,
‘Al-Rezaasws said: ‘A friend of every person is his intellect, and his enemy is his ignorance’.11
‫ مسعت الرضا (عليه‬:‫ قال‬،‫ عن داود بن سليمان‬،‫ عن ابن مهرويه‬،‫ عن أيب حفص عمر بن حممد‬،‫ املفيد رمحه اهلل‬:‫ ما‬- 12
.‫ مثله‬:‫ هنج‬.‫ ما استودع اهلل عبدا عقال إال استنقذه به يوما‬:‫السالم) يقول‬
Al Mufeed, from Abu Hafs Umar Bin Muhammad, from Ibn Mahrawiya, from Dawood Bin Suleyman who said,
‘I heard Al-Rezaasws saying: ‘Allahazwj did not Deposit intellect in a servant except he would be
saved by it one day’.12
‫ عن عبد الرحيم بن قيس‬:‫ عن أمحد ابن عبيد‬،‫ عن حممد بن قاسم االنباري‬،‫ عن احلسني بن حممد التمار‬،‫ املفيد‬:‫ ما‬- 13
‫ أوصى أمري املؤمنني علي بن أيب طالب (عليه السالم) إىل احلسن بن‬:‫ قال‬،‫ عن أبيه‬،‫ عن أيب محزة السعدي‬،‫ عن العمري‬،‫اهلاليل‬
:‫علي (عليه السالم) فقال فيما أوصى به إليه‬
Al Mufeed, from Al Husayn Bin Muhammad Al Tammar, from Muhammad Bin Qasim Al Anbary, from Ahmad
Ibn Ubeyd, from Abdul Raheem Bin Qays Al Hilali, from Al Amry, from Abu Hamza Al Sa’ady, from his father
who said,
‘Amir Al-Momineenasws Aliasws Bin Abu Talibasws bequeathed to Al-Hassanasws Bin Aliasws, and
heasws said among what heasws bequeathed with to himasws:
‫ وال حسب كحسن‬،‫ وال وحدة وال وحشة أوحش من العجب‬،‫ وال عدم أشد من عدم العقل‬،‫يا بين ال فقر أشد من اجلهل‬
‫ وال عبادة كالتفكر يف صنعة اهلل عزوجل‬،‫ وال ورع كالكف عن حمارم اهلل‬،‫اخللق‬
‘O myasws sonasws! There is no poverty more severe than ignorance, nor any deprivation more
severe than the deprivation of the intellect, nor any loneliness or solitude lonelier than the
self-conceit, nor any trait like the good manners, nor any devoutness like the restraint from
the Prohibitions of Allahazwj, nor any worship like the pondering in the Creation of Allahazwj
Mighty and Majestic.
.‫ والصرب من خري جنوده‬،‫ والرفق والده‬،‫ واحللم وزيره‬،‫يا بين العقل خليل املرء‬
O myasws sonasws! The intellect is a friend of the person, and the forbearance is his Vizier, and
the kindness is his father, and the patience is from the best of his army.
.‫ وليعرف أهل زمانه‬،‫يا بين إنه البد للعاقل من أن ينظر يف شأنه فليحفظ لسانه‬
11
12
Page 12 of 170
O myasws sonasws! It is inevitable from the intellect that one looks into his occupation, so let
him preserve his tongue, and let him recognise the people of his era.
‫ وأفضل من ذلك‬،‫ وإن من النعم سعة املال‬،‫ وأشد من ذلك مرض القلب‬،‫ وأشد من ذلك مرض البدن‬،‫يا بين إن من البالء الفاقة‬
.‫ وأفضل من ذلك تقوى القلوب‬،‫صحة البدن‬
O myasws sonasws! Surely, from the afflictions, there is the destitution, and more severe than
that is the illness of the body, and more severe than that is the sickness of the heart, and
that from the Bounties is the extensiveness of the wealth, and superior than that is the
health of the body, and superior than that is the piety of the heart.
‫ وساعة خيلو فيها بني نفسه ولذهتا فيما حيل‬،‫ وساعة حياسب فيها نفسه‬،‫ ساعة يناجي فيها ربه‬:‫يا بين للمؤمن ثالث ساعات‬
.‫ أو خطوة ملعاد أو لذة يف غري حمرم‬:‫ مرمة ملعاش‬:‫ وليس للمؤمن بد من أن يكون شاخصا يف ثالث‬،‫وحيمد‬
O myasws sonasws! For the Momin there are three timings – a time during which he whispers
to his Lordazwj, and a time during which he reckons himself, and a time during which he
isolates himself and its pleasure during which he extols and praises (Allah azwj), and there
isn’t any escape for the Momin from focussing regarding three – correcting his livelihood, or
taking steps for the Hereafter, or deriving pleasures in other than Prohibitions.13
‫ عن الباقر‬،‫ عن أبيه‬،‫ عن اليقطيين عن حنان بن سدير‬،‫ عن علي بن إبراهيم‬،‫ عن الكليين‬،‫ عن ابن قولويه‬،‫ املفيد‬:‫ ما‬- 14
،‫ يا معشر قريش ! إن حسب املرء دينه‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫(عليه السالم) يف خرب سلمان وعمر إنه قال‬
.‫ وأصله عقله‬،‫ومروته خلقه‬
Al Mufeed, from Ibn Qawlaqiyah, from Al Kulayni, from Ali Bin Ibrahim, from Al Yateeni, from Hanan Bin
Sadeyr, from his father,
‘From Al-Baqirasws in a Hadeeth of Salmanra and Umar having said, ‘Rasool-Allahsaww said: ‘O
group of Quraysh! Surely, the affiliation of the person is in his Religion, and his character is
his morals, and his essence is his intellect’’.14
‫ عن أيب طلحة‬،‫ عن حممد بن هارون بن عيسى‬،‫ عن عبد الصمد بن علي‬،‫ عن إمساعيل بن حممد الكاتب‬،‫ املفيد‬:‫ ما‬- 15
‫ هذا ما وضعت‬:‫ وإذا مكتوب يف صدر الكتاب‬،‫ قرأت يف كتاب لوهب بن منبه‬:‫ قال‬،‫ عن أيب فرات‬،‫ عن عمر بن عباد‬،‫اخلزاعي‬
:‫احلكماء يف كتبها‬
Al Mufeed, from Ismail Bin Muhammad the scribe, from Abdul Samad Bin Ali, from Muhammad Bin Haroun Bin
Isa, from Abu Talha Al Khuzaie, from Umar Bin Abad, from Abu Furat who said,
‘I read in the book of Lawhab Bin Mandah, and it was written in the middle of the book,
‘This is what the wise ones have placed in their books: -
13
14
Page 13 of 170
‫ وحسن‬،‫ وأدب تستفيده خري من مرياث‬،‫ وال فقر أشد من اجلهل‬،‫ وال مال أعود من العقل‬،‫االجتهاد يف عبادة اهلل أربح جتارة‬
‫ وال يطمعن صاحب الكرب يف‬،‫ وال وحشة أوحش من العجب‬،‫ وال ظهر أوثق من املشاورة‬،‫ والتوفيق خري قائد‬،‫اخللق خري رفيق‬
.‫حسن الثناء عليه‬
‘The striving in the worship of Allahazwj is the most profitable of trades, nor is there any
wealth more supportive than the intellect, nor any poverty more severe than the ignorance,
and ethics are better than inheritance, and good mannerisms is the best of friends, and the
inclination (from Allahazwj) is the best guide, nor is there any backbone stronger than the
consultation, nor any loneliness more lonelier than the self-conceit, nor does the one of old
age covet the praise lavished upon him’. (P.S. This is not a Hadeeth)15
)‫ عن أيب عبد اهلل (عليه السالم‬،‫ عن ابن أيب عمري عمن ذكره‬،‫ عن أبيه‬،‫ عن الربقي‬،‫ عن السعد آبادي‬،‫ ابن املتوكل‬:‫ ع‬- 16
.‫ النه سلبه أحب االشياء إليه وهو عقله‬،‫ ما خلق اهلل عزوجل شيئا أبغض إليه من االمحق‬:‫قال‬
Ibn Al Mutawakkal, from Al Sa’ad Abady, from Al Barqy, from his father, from Ibn Abu Umeyr, from the one
who mentioned it,
‘From Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic did not Created anything
more hateful to Himazwj than the foolishness, because it spoils the thing most Beloved to
Himazwj, and it is a person’s intellect’.16
)‫ عن بعض أصحابه عن أيب عبد اهلل (عليه السالم‬،‫ عن ابن حمبوب‬،‫ عن أمحد بن حممد‬،‫ عن الصفار‬،‫ ابن الوليد‬:‫ ع‬- 17
‫ فإذا كان تأييد عقله من النور كان عاملا حافظا زكيا فطنا‬،‫ واحلفظ والعلم‬،‫ والفهم‬،‫ ومن العقل الفطنة‬،‫ دعامة االنسان العقل‬:‫قال‬
.‫ وهو دليله ومبصره ومفتاح أمره‬،‫ وبالعقل يكمل‬،‫فهما‬
Ibn Al Waleed, from Al Saffar, from Ahmad Bin Muhammad, from Ibn Mahboub, from one of his companions,
‘From Abu Abdullahasws having said: ‘A pillar of the human being is his intellect, and from the
intellect is the cleverness, and the understanding, and the memorisation, and the
knowledge. So when his intellect is supported by the Noor (Divine Light), he would be a
scholar, a memoriser, an intellectual, clever, understanding; and by the intellect he is
perfect, and it is his pointer and his insight and a key to his affairs’.17
‫ والغين‬،‫ إن اهلل تبارك وتعاىل يبغض الشيخ اجلاهل‬:‫ عن جعفر بن حممد (عليهما السالم) قال‬،‫ عن ابن صدقة‬،‫ هارون‬:‫ ب‬- 18
.‫ والفقري املختال‬،‫الظلوم‬
Haroun, from Ibn Sadaqa,
15
16
17
Page 14 of 170
‘From Ja’farasws Bin Muhammadasws having said: ‘Surely, Allahazwj Blessed and Exalted Hated
the ignorant old man, and the unjust rich one, and poor self-conceited one’.18
‫ عن إبراهيم‬،‫ عن احلسني بن يزيد‬،‫ عن أيب حممد الرازي‬،‫ عن حممد بن حسان‬،‫ عن االشعري‬،‫ عن أمحد بن إدريس‬،‫ أيب‬:‫ ثو‬19
‫ من كان عاقال ختم له باجلنة إن شاء‬:‫ قال مسعت أبا عبد اهلل (عليه السالم) يقول‬،‫ عن الفضل بن عثمان‬،‫بن بكر بن أيب مساك‬
.‫اهلل‬
My father, from Ahmad Bin Idrees, from Al Ashary, from Muhammad Bin Hasaan, from Abu Muhammad Al
Razy, from Al Husayn Bin Yazeed, from Ibrahim Bin Bakr Bin Abu Samak, from Al Fazal Bin Usman who said,
‘I heard Abu Abdullahasws saying: ‘One who was an intellectual, the ending for him would be
in the Paradise, Allahazwj Willing’.19
‫ من كان‬:)‫ قال أبو عبد اهلل (عليه السالم‬:‫ قال‬،‫ عن إسحاق بن عمار‬،‫ عن ابن عمرية‬،‫ عن أيب حممد‬،‫ هبذ االسناد‬:‫ ثو‬- 20
.‫ ومن كان له دين دخل اجلنة‬،‫عاقال كان له دين‬
By this chain, from Abu Muhammad, from Ibn Umeyr, from Is’haq Bin Ammar who said,
‘Abu Abdullahasws said: ‘One who was an intellectual, there would be Religion for him, and
one for who there is Religion, would enter the Paradise’.20
:‫ عن أيب جعفر (عليه السالم) قال‬،‫ عن عبيد اهلل بن الوليد الوصايف‬،‫ عن رجل من مهدان‬،‫ عن حممد بن سنان‬،‫ أيب‬:‫ سن‬- 21
‫ فال يكاد يذهب إىل موضع إال‬.‫كان يرى موسى بن عمران (عليه السالم) رجال من بين إسرائيل يطول سجوده ويطول سكوته‬
‫وهو معه فبينا هو من االيام يف بعض حوائجه إذ مر على أرض معشبة يزهو ويهتز‬
My father, from Muhammad Bin Sinan, from a man from Hamdan, from Ubeydullah Bin Al Waleed Al Wasafy,
‘From Abu Ja’farasws having said: ‘Musa Bin Imranas saw a man from the Children of Israel
prolonging his prostration and prolonging his silence, so he as almost immediately went over
to him and was with him. When it was from the days he was in one of his needs, he passed
by a land which was plush with grass and scenic’.
! ‫ متنيت أن يكون لريب محار أرعاه ههنا‬:‫ على ماذا تأوهت ؟ قال‬:‫ فتأوه الرجل فقال له موسى‬:‫قال‬
Heasws said: ‘The man wept, so Musaas said to him: ‘What are you crying upon?’ He said, ‘I
wish there would happen to be a donkey for my Lord azwj, I could pasture it over here!’’
،‫ وأكب موسى (عليه السالم) طويال ببصره على االرض اغتماما مبا مسع منه‬:‫قال‬
Heasws said: ‘Musaas looked down at the ground for a long while, gloomy at what heas heard
from him’.
18
19
20
Page 15 of 170
.‫ ما الذي أكربت من مقالة عبدي ؟ أنا اؤاخذ عبادي على قدر ما أعطيتهم من العقل‬:‫ فقال له‬،‫ فاحنط عليه الوحي‬:‫قال‬
Heasws said: ‘Then Revelation came down unto himas and Heazwj Said to himas: “What is that
which you find grievous from the speech of Myazwj servant? Iazwj Seize Myazwj servants upon a
measurement of what Iazwj Give them from the intellect”’.21
‫ فنوم‬،‫ ما قسم اهلل للعباد شيئا أفضل من العقل‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ بعض أصحابنا رفعه قال‬:‫ سن‬- 22
،‫ وإقامة العاقل أفضل من شخوص اجلاهل‬،‫ وإفطار العاقل أفضل من صوم اجلاهل‬،‫العاقل أفضل من سهر اجلاهل‬
One of our companions raised it, said,
‘Rasool-Allahsaww said: ‘Allahazwj has not Distributed among the servants anything more
superior than the intellect. Thus, the sleep of the intellectual is superior than the vigil of the
ignorant, and eating of the intellectual is superior than the Fasting of the ignorant, and the
standing (in Salat) of the intellectual is superior than the focussing of the ignorant.
‫ وما يضمر النيب يف نفسه أفضل من‬،‫ ويكون عقله أفضل من عقول مجيع أمته‬،‫وال بعث اهلل رسوال وال نبيا حىت يستكمل العقل‬
،‫اجتهاد اجملتهدين‬
And Allahazwj did not Send a Rasoolas, nor a Prophetas until Heazwj Perfected hisas intellect,
and hisas intellect happened to be superior than the intellect of the entirety of his as
community, and what the Prophetas conceals within himselfas is superior than the striving of
the strivers.
‫ إن العقالء هم اولوا االلباب‬،‫ وال بلغ مجيع العابدين يف فضل عبادهتم ما بلغ العاقل‬،‫وما أدى العاقل فرائض اهلل حىت عقل منه‬
.‫ إمنا يتذكر اولوا االلباب‬:‫الذين قال اهلل عزوجل‬
And the intellectual does not perform the Obligations of Allah azwj until he understands from
it, nor do the entirety of the worshippers reach in the merits of their worship what the
intellectual reaches. The intellectuals, they are the ones of understanding about whom
Allahazwj Mighty and Majestic Said: But rather, the ones with the understanding will be
mindful [13:19].22
.‫ ما يعبا من أهل هذا الدين مبن ال عقل له‬:‫ قال‬،‫ بعض أصحابنا رفعه‬:‫ سن‬- 23
One of our companions raised it,
‘Heasws said: ‘Do not care about the one from the people of this Religion, one who has not
intellect for him’.
،‫ قلت جعلت فداك إنا نأيت قوما ال بأس هبم عندنا ممن يصف هذا المر ليست هلم تلك العقول‬:‫قال‬
21
22
Page 16 of 170
He (the narrator) said, ‘I said, ‘May I be sacrificed for youasws! We came to a people, from the
one who are described to be on this matter (Wilayah), there was no problem with them,
there wasn’t for them, that (kind of) intellect’.
،‫ أدبر فأدبر‬:‫ مث قال له‬:‫ أقبل فأقبل‬:‫ فقال له‬،‫ إن اهلل خلق العقل‬.‫ يا اويل االلباب‬:‫ ليس هؤالء ممن خاطب اهلل يف قوله‬:‫فقال‬
.‫ بك آخذ وبك اعطي‬،‫ وأحب إيل منك‬،‫ وعزيت وجاليل ما خلقت شيئا أحسن منك‬:‫فقال‬
So heasws said: ‘Those aren’t from the one whom Allahazwj Addressed in Hisazwj Words: O ones
of understanding, [5:100]. Allahazwj Created the intellect and Said to it: “Come!” So it came.
Then Heazwj Said to it: “Go back!” So it went back. Then He azwj Said: “By Myazwj Might and
Myazwj Majesty! Iazwj did not Create anything better than you, and more Beloved to Me azwj
than you. By you Iazwj shall Seize, and by you Iazwj shall Give”’.23
‫ قال رسول‬:‫ قال‬- )‫ عن آباءه (عليهم السالم‬،‫ عن أيب عبد اهلل‬،‫ عن السكوين‬،‫ وجهم بن حكيم املدائين‬،‫ النوفلي‬:‫ سن‬- 24
.‫ إذا بلغكم عن رجل حسن حاله فانظروا يف حسن عقله فامنا جيازى بعقله‬:)‫اهلل (صلى اهلل عليه وآله‬
Al Nowfaly and Jahm Bin Hakeem Al Madainy, from Al Sakuny,
‘From Abu Abdullahasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said:
‘When it (news) reaches you about a man, of the goodness of his state, then look into the
goodness of his intellect, for rather he would be Recompensed as per his intellect’.24
‫ والعبد متقلب معها‬،‫ وإدبارها نور‬،‫ إقباهلا ظلمة‬،‫ اجلهل صورة ركبت يف بين آدم‬:)‫ قال الصادق (عليه السالم‬:‫ مص‬- 25
‫كتقلب الظل مع الشمس أال ترى إىل االنسان ؟‬
Al-Sadiqasws said: ‘The ignorance is an image riding inside the children of Adam as. In front of
it is darkness and behind it is light, and the servant tends to turn with it like the turning of
the shade with the sun. Do you not see the human being?
‫ حامدا هلا يف‬،‫ ساخطا هلا‬،‫ وتارة جتده عاملا بطباعه‬،‫ يف غريه ساخطا‬،‫ عارفا بعيبها‬،‫ حامدا هلا‬،‫تارة جتده جاهال خبصال نفسه‬
،‫غريه‬
Sometimes you find him ignorant of his own characteristics, praising these, recognising its
faults, (but if found) in others, he would be angered by it. And sometimes you find him
knowing his own nature, being angered by it, praising it if found in others.
،‫ ومفتاح اجلهل الرضاء واالعتقاد به‬،‫ وإن قابله اخلذالن أخطأ‬،‫ فإن قابلته العصمة أصاب‬،‫فهو متقلب بني العصمة واخلذالن‬
،‫ومفتاح العلم االستبدال مع إصابة موافقة التوفيق‬
So, he keeps turning between the infallibility and the abandonment. So if he faces the
infallibility, he gets it right, and if he accepts the abandonment, he errs. And the key to the
23
24
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ignorance is the agreeability and the believing in it, and the key of the knowledge is the
replacement with the correct (actions) and be compatible with the inclination.
‫ وليس شئ إثباته حقيقة نفيه إال‬،‫ وأقصاه جحوده العلم‬،‫ وأوسطه جهله باجلهل‬،‫وأدىن صفة اجلاهل دعواه العلم بال إستحقاق‬
.‫ والواحد منهم كالكل‬،‫ فالكل منهم كواحد‬،‫اجلهل والدنيا واحلرص‬
And the lowest attribute of the ignorant one is his claim to knowledge without being worthy
of it; and its medium (attribute) is his ignorance with the ignorance; and the extreme
(attribute) is his denial of the knowledge. And there isn’t any proof (with him) of his denial
of reality except for the ignorance, and (coveting) the world, and the greed. Thus, all of
these (attributes) are like one, and the one of them is like all’.25
‫ كان‬،‫ من مل يكن عقله أكمل ما فيه‬:)‫ قال علي بن احلسني (عليهما السالم‬:‫ قال‬،)‫ عن أيب حممد (عليه السالم‬:‫ م‬- 26
.‫هالكه من أيسر ما فيه‬
From Abu Muhammadasws having said: ‘Aliasws Bin Al-Husaynasws said: ‘One whose intellect is
not the most perfect of (everything) what is within him, his destruction would be from the
easiest of what is within him’.26
‫ وال مرياث‬،‫ و ال فقر كاجلهل‬،‫ وال غىن كالعقل‬،‫ قال أمري املؤمنني (عليه السالم) صدر العاقل صندوق سره‬:‫ ضه‬- 27
.‫ وال عقل كالتدبري‬،‫ وال مال أعود من العقل‬،‫كاالدب‬
Amir Al-Momineenasws said: ‘The chest of the intellectual is a box of his secrets, and there is
no richness like the intellect, nor any poverty like the ignorance, nor any inheritance like the
ethics, nor any wealth more supportive than the intellect, nor any intellect like the
management’.27
،‫ وربنا يعرف بالعقل‬،‫ وفرضت الفرائض على العقل‬،‫ أساس الدين بين على العقل‬:‫ انه قال‬،‫ روي عن ابن عباس‬:‫ ضه‬- 28
‫ وملثقال ذرة من بر العاقل أفضل من جهاد اجلاهل ألف‬،‫ والعاقل أقرب إىل ربه من مجيع اجملتهدين بغري عقل‬،‫ويتوسل إليه بالعقل‬
.‫عام‬
It is reported from Ibn Abbas having said,
‘The foundation of the Religion is built upon the intellect, and the Obligations have been
Obligated upon the intellect; and our Lordazwj is recognised by the intellect, and one
beseeches to Himazwj with the intellect, and the intellectual is closest to his Lord azwj than the
entirety of the strivers without intellect; and the weight of a particle of righteousness from
the intellectual is superior than the striving of the ignorant of a thousand years’. (P.S. this is
not a Hadeeth)28
25
26
27
Bihar Al Anwaar – V 1, The book of intellect, and the knowledge, and the ignorance, S 1 Ch 1 H 17 (b)
28
Page 18 of 170
.‫ وال دين ملن ال عقل له‬،‫ قوام املرء عقله‬.)‫ قال النيب (صلى اهلل عليه وآله‬:‫ ضه‬- 29
The Prophetsaww said: ‘The strength of the person is his intellect, and there is no Religion for
the one who has not intellect for him’.29
.‫ إذا أراد اهلل أن يزيل من عبد نعمة كان أول ما يغري منه عقله‬:)‫ قال الصادق (عليه السالم‬:‫ ختص‬- 30
Al-Sadiqasws said: ‘Whenever Allahazwj Intends to Withdraw a Bounty from a servant, the first
of what Heazwj Changes from him is his intellect’.30
‫ كما يغوص الغائص على اللؤلؤ املستكنة‬،‫ يغوص العقل على الكالم فيستخرجه من مكنون الصدر‬:)‫ وقال (عليه السالم‬- 31
.‫يف البحر‬
And heasws said: ‘The intellect dives for the speech and it extracts it from the concealment of
the chest, just as the diver tends to dive for the pearls concealed in the ocean’.31
.‫ الناس أعداء ملا جهلوا‬:)‫ وقال أمري املؤمنني (عليه السالم‬- 32
And Amir Al-Momineenasws said: ‘The people tend to be enemies of what they are ignorant
of’.32
.‫ والعقل‬،‫ واجلود‬،‫ واالدب‬،‫ العفة‬:‫ أربع خصال يسود هبا املرء‬:)‫ وقال (عليه السالم‬- 33
And heasws said: ‘Four characteristics, the person prevails by these – the chastity, and the
ethics, and the benevolence, and the intellect’.33
‫ وال ورع‬،‫ وال مظاهرة أوثق من املشاورة‬،‫ وال مصيبة أعظم من اجلهل‬،‫ ال مال أعود من العقل‬:)‫ وقال (عليه السالم‬- 34
.‫ وال مرياث خري من االدب‬،‫ وال قرين خري من حسن اخللق‬،‫ وال قائد خري من التوفيق‬،‫ وال عبادة كالتفكر‬،‫كالكف عن احملارم‬
And heasws said: ‘There is no wealth more supportive than the intellect, nor is there any
difficulty greater than the ignorance, nor are backer stronger than the consultation, nor any
piety like the restraint from the Prohibitions, nor any worship like the pondering, nor any
guide better than the inclination, nor any pairing better than the good mannerisms, nor any
inheritance better than the ethics’.34
‫ عن‬،‫ عن الرضا‬،‫ عن أبيه‬.‫ عن حممد بن علي بن محزة العلوي‬،‫ عن حنظلة بن زكريا القاضي‬:‫ عن أيب املفضل‬،‫ مجاعة‬:‫ ما‬- 35
.‫ وكرمه تقواه‬،‫ وحلمه شرفه‬،‫ ومروته عقله‬،‫ حسب املؤمن ماله‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫آباءه (عليهم السالم) قال‬
29
30
31
32
33
34
Page 19 of 170
A group, from Abu Al Mufazzal, from Hanzalat Bin Zakariyya the judge, from Muhammad Bin Ali Bin Hamza Al
Alawy, from his father,
‘From Al-Rezaasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘Reckoning
of the Momin is his wealth, and his personality is his intellect, and his forbearance is his
nobility, and his honour is his piety’.35
.‫ اجلهل والبخل أذم االخالق‬:)‫ الدرة الباهرة قال أبو احلسن الثالث (عليه السالم‬- 36
(The book) Al-Durrat Al-Bahira – Abu Al-Hassanasws the third said: ‘The ignorance and the
miserliness are the most condemned of the traits’.36
.‫ وحسن العقل مجال باطن‬،‫ حسن الصورة مجال ظاهر‬:)‫ وقال أبو حممد العسكري (عليه السالم‬- 37
And Abu Muhammad Al-Askariasws said: ‘A good face is the apparent beauty, and the good
intellect is the hidden beauty’.37
.‫ لو عقل أهل الدنيا خربت‬:)‫ وقال (عليه السالم‬- 38
And heasws said: ‘If the people (don’t) use their intellect, it would be ruined’.38
.‫ وال يغش العقل من انتصحه‬،‫ وقد تكذب العيون أهلها‬،‫ ليس الرؤية مع االبصار‬:)‫ قال أمري املؤمنني (عليه السالم‬:‫ هنج‬- 39
Nahj (Al-Balagah) – Amir Al-Momineenasws said: ‘There isn’t any seeing with the insight (i.e.,
the real seeing is the insight of the intellect), and the eyes have belied its people, nor can
the intellect be overwhelmed from its advice being taken’.39
.‫ وال ظهري كاملشاورة‬،‫ وال مرياث كاالدب‬،‫ وال فقر كاجلهل‬،‫ ال غىن كالعقل‬:)‫ قال (عليه السالم‬:‫ هنج‬- 40
Nahj (Al-Balagah) – Heasws said: ‘There is no wealth like the intellect, nor any poverty like the
ignorance, nor an inheritance like the ethics, nor any backer like the consultation’.40
.‫ وأكرب الفقر احلمق‬،‫ أغىن الغىن العقل‬:)‫ وقال (عليه السالم‬- 41
And heasws said: ‘The richest of the riches is the intellect, and the greatest of the poverty is
the stupidity’.41
.‫ وال عقل كالتدبري‬،‫ ال مال أعود من العقل‬:)‫ وقال (عليه السالم‬- 42
35
36
37
38
39
40
41
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And heasws said: ‘There is no wealth more supportive than the intellect, nor is there any
intellect like the management’.42
.‫ وقاتل هواك بعقلك‬،‫ فاسرت خلل خلقك حبلمك‬،‫ والعقل حسام باتر‬،‫ وقال (عليه السالم) احللم غطاء ساتر‬- 43
And heasws said: ‘The forbearance is the veiling cover, and the intellect is the absolute sword.
Veil the bad manners with your forbearance, and kill your whims with your intellect’.43
‫ ولكل شيئ مطية ومطية‬،‫ لكل شيئ آلة وعدة وآلة املؤمن و عدته العقل‬:)‫ كنز الكراجكي قال النيب (صلى اهلل عليه وآله‬- 44
‫ وبضاعة اجملتهدين‬،‫ ولكل تاجر بضاعة‬،‫ ولكل قوم راع وراعي العابدين العقل‬،‫ ولكل شيئ غاية وغاية العبادة العقل‬،‫املرء العقل‬
.‫ ولكل سفر فسطاط يلجئون إليه و فسطاط املسلمني العقل‬،‫ ولكل خراب عمارة وعمارة اآلخرة العقل‬،‫العقل‬
(The book) Kunz of Al-Karajaky – The Prophetsaww said: ‘For everything there is a tool and a
weapon, and the tool of the Momin and his weapon is the intellect.
And for everything there is a ride, and the ride of the person is the intellect. And for
everything there is a peak, and the peak of the worship is the intellect.
And for every people there is a shepherd, and the shepherd of the worshippers is the
intellect. And for everything there is a trader there are goods, and the goods of the strivers
is the intellect.
And for every ruin (sign one can gather that) there used to be a building, and the building of
the Hereafter is the intellect. And for every journey there is a tent they are resorting to, and
a tent of the Muslims is the intellect’.44
.‫ ال عدة أنفع من العقل وال عدو أضر من اجلهل‬:)‫ وقال أمري املؤمنني (عليه السالم‬- 45
And Amir Al-Momineenasws said: ‘There is no weapon more beneficial than the intellect, nor
any enemy more harmful than the ignorance’.45
.‫ زينة الرجل عقله‬:‫ وقال‬- 46
And heasws said: ‘An adornment of the man is his intellect’.46
.‫ قطيعة العاقل تعدل صلة اجلاهل‬:)‫ وقال (عليه السالم‬- 47
And heasws said: ‘The cutting off (relationship) of the intellectual equates to the maintaining
(relationship) of the ignorant one’.47
42
43
44
45
46
Page 21 of 170
.‫ من مل يكن أكثر ما فيه عقله كان بأكثر ما فيه قتله‬:)‫ وقال (عليه السالم‬- 48
And heasws said: ‘One, whose majority of his contents is not intellect, would be killed by what
is most inside him’.48
‫ وال يزال العقل واحلمق تيغالبان على الرجل إىل مثاين عشرة‬،‫ والكمال يف العقل‬،‫ اجلمال يف اللسان‬:)‫ وقال (عليه السالم‬- 49
.‫ فإذا بلغها غلب عليه أكثرمها فيه‬،‫سنة‬
And heasws said: ‘The beauty is in the tongue, and the perfection is in the intellect; and the
intellect and the stupidity do not cease to overcome each other upon the man up to the age
of eighty years. So when he reaches it, the majority of the two which are within him,
overcome him’.49
.‫ واحلواس أئمة االعضاء‬،‫ والقلوب أئمة احلواس‬،‫ واالفكار أئمة القلوب‬،‫ العقول أئمة االفكار‬:)‫ وقال (عليه السالم‬- 50
And heasws said: ‘The intellects of the Imamsasws are the thoughts, and the thoughts of the
Imamsasws are the hearts, and the hearts of the Imamsasws are the sensory perception, and
the sensory perceptions of the Imamsasws are the organs’.50
.‫ وال تعصوه فتندموا‬،‫ اسرتشدوا العقل ترشدوا‬:)‫ وقال رسول اهلل (صلى اهلل عليه وآله‬- 51
And Rasool-Allahsaww said: ‘Seek guidance of the intellect, you will be guided, and do not
disobey it, for you will be regretting’.51
‫ فبقدر عقله تكون‬،‫ ولكل شئ دعامة ودعامة املؤمن عقله‬،‫ سيد االعمال يف الدارين العقل‬:)‫ وقال (صلى اهلل عليه وآله‬- 52
.‫عبادته لربه‬
And heasws said: ‘The chief of the deeds in the two houses (world and the Hereafter) is the
intellect, and for everything there is a pillar and a pillar of the Momin is his intellect. Thus, in
accordance to his intellect, his (acts of) worship would be for his Lord azwj’.52
.‫ واالعمال كنوز‬،‫ العقول ذخائر‬:)‫ وقال أمري املؤمنني (عليه السالم‬- 53
And Amir Al-Momineenasws said: ‘The intellects are ammunition, and the deeds are
treasures’.53
47
48
49
50
51
52
53
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)‫ حقيقة العقل وكيفيته وبدو خلقه‬2 ‫(باب‬
CHAPTER 2 – REALITY OF THE INTELLECT, AND ITS

QUALITATIVE STATE, AND BEGINNING OF ITS CREATION
‫ ملا‬:‫ عن الباقر (عليه السالم) قال‬،‫ عن العالء عن حممد‬،‫ عن ابن حمبوب‬،‫ عن ابن عيسى‬،‫ عن احلمريي‬،‫ ابن املتوكل‬:‫ ىل‬- 1
‫ وعزيت وجاليل ما خلقت خلقا هو أحب إيل‬:‫ مث قال له‬،‫ مث قال له أدبر فأدبر‬،‫ مث قال له أقبل فأقبل‬،‫خلق اهلل العقل استنطقه‬
.‫ وإياك اثيب‬،‫ وإياك أهنى‬،‫ وال اكملك إال فيمن احب أما إين إياك آمر‬،‫منك‬
Ibn Al Mutawakkal, from Al Humeyri, from Ibn Isa, from Ibn Mahboub, from Al A’ala, from Muhammad,
‘From Al-Baqirasws having said: ‘When Allahazwj Created the intellect, Gave it the power of
speech, then Said to it: “Come!” So it came (forward). The Said to it: “Go back!” So it went
back.
Then Said to it: “By Myazwj Might and Myazwj Majesty! Iazwj did not Create any creature which
is more Beloved to Meazwj than you, nor did Iazwj Perfect you except in ones whom Iazwj Love.
As for Iazwj, it is you Iazwj Command, and you Iazwj Forbid, and you Iazwj shall Reward’.54
.‫ النور‬:‫ يف سئواالت الشامي عن أمري املؤمنني أخربين عن أول ما خلق اهلل تبارك وتعاىل فقال‬:‫ ع‬- 2
Among the questions of the Syrian from Amir Al-Momineenasws – ‘Inform me about the first
of what Allahazwj Blessed and Exalted Created’. So heasws said: ‘The Noor (light)’.55
‫ فقال‬،‫ إن اهلل خلق العقل‬:‫ عن أيب عبد اهلل (عليه السالم) قال‬،‫ عن أيب بصري‬،‫ عن وهيب بن حفص‬،‫ حممد بن علي‬:‫ سن‬- 3
.‫ وعزيت وجاليل ما خلقت شيئا أحب إيل منك لك الثواب وعليك العقاب‬:‫ مث قال له‬،‫ مث قال له أدبر فأدبر‬،‫له أقبل فأقبل‬
Muhammad Bin Ali, from Waheyb Bin Hafs, from Abu Baseer,
‘From Abu Abdullahasws having said: ‘Allahazwj Created the intellect and Said to it: “Come!” So
it came. Then Said to it: “Go back!” So it went back. Then Said to it: “By My azwj Mighty and
Myazwj Majesty, I did not Create anything from Beloved to Me azwj than you. For you is the
Reward and upon you is the Punishment”’.56
‫ ملا خلق اهلل العقل قال‬:‫ وأيب عبد اهلل (عليهما السالم) قاال‬،‫ عن أيب جعفر‬،‫ عن حممد‬،‫ عن العالء‬،‫ السندي بن حممد‬:‫ سن‬- 4
‫ وإياك اثيب‬،‫ وإياك أهنى‬،‫ إياك آمر‬،‫ وعزيت وجاليل ما خلقت خلقا أحسن منك‬:‫ فقال‬،‫ مث قال له أقبل فأقبل‬،‫له أدبر فأدبر‬
.‫وإياك اعاقب‬
Al Sindy Bin Muhammad, from Al A’ala, from Muhammad,
54
55
56
Page 23 of 170
‘From Abu Ja’farasws and Abu Abdullahasws both having said: ‘When Allahazwj Created the
intellect, Said to it: “Go back!” So it went back. Then Said to it: “Come!” So it came. Then
Heazwj Said: “By Myazwj Mighty and Myazwj Majesty! Iazwj did not Create any creature better
than you. It is you Iazwj shall Instruct, and you Iazwj shall Forbid, and you Iazwj shall Reward, and
you Iazwj shall Punish”’.57
‫ مث قال له‬،‫ ملا خلق اهلل العقل قال له أقبل فأقبل‬:)‫ قال أبو عبد اهلل (عليه السالم‬:‫ قال‬،‫ عن هشام‬،‫ علي بن احلكم‬:‫ سن‬- 5
.‫ وعليك اثيب‬،‫ وبك اعطي‬،‫ بك آخذ‬،‫ وعزيت وجاليل ما خلقت خلقا هو أحب إيل منك‬:‫ مث قال‬،‫أدبر فأدبر‬
Ali Bin Al Hakam, from Hisham who said,
‘Abu Abdullahasws said: ‘When Allahazwj Created the intellect, Said to it: “Come!” So it came.
Then Said to it: “Go back!” So it went back. Then Said: “By My azwj Might and Myazwj Majesty!
Iazwj did not Create a creature which is more Beloved to Me azwj than you. By you Iazwj shall
Seize, and by you Iazwj shall Give, and upon you Iazwj Shall Reward”’.58
‫ عن أيب عبد اهلل (عليه السالم) قال قال رسول اهلل (صلى اهلل عليه‬،‫ عن أبيه‬،‫ عن عبد اهلل بن الفضل النوفلي‬،‫ أيب‬:‫ سن‬- 6
،‫ ما خلقت خلقا أحب إيل منك‬:‫ مث قال‬،‫ مث قال له أقبل فأقبل‬،‫ خلق اهلل العقل فقال له أدبر فأدبر‬:)‫وآله‬
My father, from Abdullah Bin Al Fazl Al Nowfaly, from his father,
‘From Abu Abdullahasws having said: ‘Rasool-Allahazwj said: ‘Allahazwj Created the intellect and
Said to it: “Go back!” So it went back. Then Said to it: “Come!” So it came (forward). Then
Said: “Iazwj did not Create a creature more Beloved to Meazwj than you.
.‫ مث قسم بني العباد جزءا واحدا‬،‫فأعطى اهلل حممدا (صلى اهلل عليه وآله) تسعة وتسعني جزءا‬
Then Allahazwj gave Muhammadsaww ninety-nine parts, then Divided one part between the
servants’.59
.‫ أول ما خلق اهلل نوري‬:)‫ قال النيب (صلى اهلل عليه وآله‬:‫ غو‬- 7
The Prophetsaww said: ‘The first of what Allahazwj Created was mysaww Noor (Light)’.60
.‫ أول ما خلق اهلل العقل‬:‫ ويف حديث آخر أنه (صلى اهلل عليه وآله) قال‬- 8
And in another Hadeeth, hesaww said: ‘The first of what Allahazwj Created was the intellect’.61
57
58
59
60
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‫ وعزيت وجاليل ما‬:‫ فقال تعاىل‬،‫ مث قال له أدبر فأدبر‬،‫ وروي بطريق آخر أن اهلل عزوجل ملا خلق العقل قال له أقبل فأقبل‬- 9
.‫ وبك آخذ وبك اعطي‬،‫ بك اثيب وبك اعاقب‬،‫خلقت خلقا هو أكرم علي منك‬
And it is reported by another source that Allahazwj Mighty and Majestic, when Heazwj Created
the intellect, Said to it: “Come!” So it came (forward). Then Said to it: “Go back!” So it went
back. Then Allahazwj the Exalted Said: “By Myazwj Mighty and Myazwj Majesty! Iazwj did not
Create a creature which it more Prestigious to Meazwj than you. By you Iazwj shall Reward,
and by you Iazwj shall Punish, and by you Iazwj shall Seize, and by you Iazwj shall Give”’.62
‫ قال قلت اليب عبد اهلل (عليه‬،‫ عن إسحاق‬،‫ عن احلسني بن خالد‬،‫ عن ابن هاشم عن ابن معبد‬،‫ عن سعد‬،‫ أيب‬:‫ ع‬- 10
‫ الرجل آتيه اكلمه ببعض كالمي فيعرف كله ومنهم من آتيه فاكلمه بالكالم فيستويف كالمي كله مث يرده علي كما‬:)‫السالم‬
.‫ أعد علي‬:‫ و منهم من آتيه فاكلمه فيقول‬،‫كلمته‬
From Sa’ad, from Ibn Hashim, from Ibn Ma’bad, from Al Husayn Bin Khalid, from Is’haq who said,
‘I said to Abu Abdullahasws, ‘The man comes. I speak to him with part of my speech, but he
understands all of it, and from them there is one who comes, and I speak to him with the
speech and I finish all my speech, then he responds to me just as I had spoken to him, and
from them is one who comes, and I speak to him, but he is saying, ‘Repeat unto me’.
،‫ قال الذي تكلمه ببعض كالمك فيعرف كله فذاك من عجنت نطفته بعقله‬.‫ يا إسحاق أو ما تدري مل هذا ؟ قلت ال‬:‫فقال‬
‫وأما الذي تكلمه فيستويف كالمك مث جييبك على كالمك فذاك الذي ركب عقله يف بطن امه وأما الذي تكلمه بالكالم فيقول‬
.‫ فهو يقول أعد علي‬،‫أعد علي فذاك الذي ركب عقله فيه بعدما كرب‬
So heasws said: ‘O Is’haq! Or do you not know why this is so?’ I said, ‘No’. Heasws said: ‘The
whom you speak to with part of your speech, and he understands all of your speech, so that
is one whose seed was kneaded with his intellect. And as for the one whom you spoke to,
and you completed your speech, then he answered you upon your speech, so that is the one
whose intellect was mounted in the belly of his mother. And as for the one you spoke to
with the speech, but he said, ‘Repeat unto me’, so that is the one whom intellect was
mounted onto him after he grew up, so he is saying to you, ‘Repeat unto me’’.63
:‫ فقال‬،‫ مث قال له أدبر فأدبر‬،‫ إن اهلل تبارك وتعاىل ملا خلق العقل قال له أقبل فأقبل‬:)‫ قال الصادق (عليه السالم‬:‫ ختص‬- 11
.‫وعزيت وجاليل ما خلقت خلقا أعز علي منك اؤيد من أحببته بك‬
Al-Sadiqasws said: ‘Allahazwj Blessed and Exalted, when Heazwj Created the intellect, Said to it:
“Come!” So it came (forward). Then Said to it: “Go back!” So it went back. Then He azwj Said:
By Myazwj Might and Myazwj Majesty! Iazwj did not Created a creature Dearer to Meazwj than
you. Iazwj shall Assist one Iazwj would Love by you”’.64
62
63
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‫ دائما‬،‫ فجعله قائما بالعلم‬،‫ والنور واملشية باالمر‬،‫ والقدرة‬،‫ خلق اهلل العقل من أربعة أشياء من العلم‬:)‫ وقال (عليه السالم‬- 12
.‫يف امللكوت‬
And heasws said: ‘Allahazwj Created the intellect from four things – from the Knowledge, and
the Power, and the (Noor) Light, and the Desire with the Command. So He azwj made it stand
by the knowledge permanently in the kingdoms’.65
:‫ عن أيب جعفر (عليه السالم) قال‬،‫ عن أيب مجيلة عمن ذكره‬،‫ عن البزنطي‬،‫ عن ابن عيسى‬،‫ عن الصفار‬،‫ ابن الوليد‬:‫ ع‬- 13
.‫ والعقل مسكنه القلب‬،‫ واحلياء يف الريح‬،‫إن الغلظة يف الكبد‬
Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Al Bazanty, from Abu Jameela, from one who mentioned it,
‘From Abu Ja’farasws having said: ‘The hardness is in the liver, and the embarrassment is in
the wind, and the intellect, its dwelling is the heart’.66
‫ عن علي بن أيب طالب (عليه السالم) أن النيب (صلى اهلل عليه وآله) سئل مما خلق اهلل عزوجل‬،‫ باسناده العلوي‬:‫ ع‬- 14
،‫العقل‬
Al Alawy, by his chain,
‘From Aliasws Bin Abu Talibasws, that the Prophetsaww was asked, ‘From what did Allahazwj
Mighty and Majesty Create the intellect?’
‫ ولكل آدمي رأس من رؤوس‬،‫ ولكل رأس وجه‬،‫ خلقه ملك له رؤوس بعدد اخلالئق من خلق و من خيلق إىل يوم القيامة‬:‫قال‬
‫ وعلى كل وجه سرت ملقى ال يكشف ذلك السرت من ذلك الوجه‬،‫ و اسم ذلك االنسان على وجه ذلك الرأس مكتوب‬،‫العقل‬
‫ أو حد النساء‬،‫ ويبلغ حد الرجال‬،‫حىت يولد هذا املولود‬
Hesaww said: ‘Heazwj Created it as an Angel having heads for it of the number of the creatures,
ones Created and ones Heazwj would be Creating up to the Day of Judgment. And for every
head there is a face, and for every person there is a head from the head of the intellect, and
the name of that human being is inscribed, and upon every face there is a veil thrown over
it. That veil does not get removed from that face until this one (particular human being) is
born, and he reached the limit of the man, or limit of the woman.
‫ أال ومثل العقل يف القلب‬،‫ واجليد والردي‬،‫ فيفهم الفريضة والسنة‬،‫ فيقع يف قلب هذا االنسان نور‬،‫فإذا بلغ كشف ذلك السرت‬
.‫كمثل السراج يف وسط البيت‬
So when he does reach it, that veil is removed, a Light occurs in the heart of this human, so
he understands the Obligations, and the Sunnah, and the good and the bad. Indeed! An
65
66
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example of the intellect in the heart is like an example of the lantern in the middle of the
house’’.67
67
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)‫ (احتجاج اهلل تعالى على الناس بالعقل وأنه يحاسبهم على قدر عقولهم‬3 ‫باب‬
CHAPTER 3 – ARGUMENTATION OF ALLAHazwj THE EXALTED

UPON THE PEOPLE WITH THE INTELLECT AND THAT HEazwj
WOULD BE RECKONING THEM UPON A MEASUREMENT OF
THEIR INTELLECT
‫ تعرف به الصادق على اهلل‬.‫ العقل‬:)‫ فما احلجة على اخللق اليوم ؟ فقال الرضا (عليه السالم‬:‫ يف خرب ابن السكيت قال‬:‫ ج‬- 1
.‫ هذا هو واهلل اجلواب‬:‫ فقال ابن السكيت‬،‫ والكاذب على اهلل فتكذبه‬،‫فتصدقه‬
In a Hadeeth of Ibn Al-Sakeet who said, ‘So what is the proof upon the people today?’ Al-
Rezaasws said: ‘The intellect. By it, you can recognise the one truthful upon Allah azwj, so ratify
him, and the liar upon Allahazwj, so belie him’. So Ibn Sakeet said, ‘This, by Allahazwj, is the
answer!’’68
)‫ عن أيب عبد اهلل (عليه السالم‬،‫ عن يزيد الرزاز‬،‫ عن ابن أيب عمري‬،‫ عن حممد بن عيسى‬،‫ عن علي بن إبراهيم‬،‫ أيب‬:‫ مع‬- 2
،‫ فإن املعرفة هي الدراية للرواية‬،‫ يا بين اعرف منازل الشيعة على قدر روايتهم ومعرفتهم‬:)‫ قال أبو جعفر (عليه السالم‬:‫قال‬
،‫وبالدرايات للروايات يعلو املؤمن إىل أقصى درجات االميان‬
My father, from Ali Bin Ibrahim, from Muhammad Bin Isa, from Ibn Abu Umeyr, from Yazeed Al Razaz,
‘From Abu Abdullahasws having said: ‘Abu Ja’farasws said: ‘O myasws sonasws! Recognise the
status of the Shia upon their narrations (of Ahadeeth) and their understanding, for the
understanding, it is the know-how of the narrations, and by the know-how of the narrations
(Ahadeeth), the Momins ascends to the highest levels of the Eman.
‫ إن اهلل تبارك وتعاىل حياسب الناس‬،‫إين نظرت يف كتاب لعلي (عليه السالم) فوجدت يف الكتاب أن قيمة كل امرئ وقدره معرفته‬
.‫على قدر ما آتاهم من العقول يف دار الدنيا‬
I looked into the Book of Aliasws, and I found in the Book that the value of every person and
his worth is his ‘‫ ’معرفته‬understanding. Allahazwj Blessed and Exalted would Reckon the people
upon a measurement of what Heazwj Gave them from the intellect in the house of the
world’’.69
‫ إمنا يداق اهلل‬:‫ عن أيب جعفر (عليه السالم) قال‬،‫ عن أيب اجلارود‬،‫ عن حممد بن سنان‬،‫ احلسن بن علي بن يقطني‬:‫ سن‬- 3
.‫العباد يف احلساب يوم القيامة على قدر ما آتاهم من العقول يف الدنيا‬
Al Hassan Bin Ali Bin Yaqteen, from Muhammad Bin Sinan, from Abu Al Jaroud,
68
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‘From Abu Ja’farasws having said: ‘But rather, Allahazwj would go into detail of the servants
during the Reckoning on the Day of Judgment based upon a measurement of what He azwj
Gave them from the intellect in the world’’.70
‫ إنا معاشر االنبياء‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ رفعه قال‬،‫ عن سليمان بن جعفر اجلعفري‬،‫ حممد الربقي‬:‫ سن‬- 4
.‫نكلم الناس على قدر عقوهلم‬
Muhammad Al Barqy, from Suleyman Bin Ja’far Al Ja’fary, raising it, said,
‘Rasool-Allahsaww said: ‘We, the group of Prophetsas, we speak to the people in accordance
to their intellects’’.71
‫ قال رسول اهلل‬:‫ (عليهم السالم) قال‬،‫ عن آباءه‬،‫ عن أيب عبد اهلل‬،‫ عن السكوين‬،‫ النوفلي وجهم بن حكيم املدائين‬:‫ سن‬- 5
.‫ فإمنا جيازى بعقله‬،‫ إذا بلغكم عن رجل حسن حاله فانظروا يف حسن عقله‬:)‫(صلى اهلل عليه وآله‬
Al Nowfaly and Jahm Bin Hakeem Al Madainy, from Al Sakuny,
‘From Abu Abdullahasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said:
‘When it (news) reaches you about a man of his good state, then look into the goodness of
his intellect, for rather, he would be Recompensed based upon his intellect’’.
70
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)‫ (عالمات العقل وجنوده‬4 ‫باب‬
CHAPTER 4 – SIGNS OF THE INTELLECT AND ITS ARMIES

‫ قسم العقل على ثالثة أجزاء فمن‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ عن أبيه رفعه قال‬،‫ عن الربقي‬،‫ عن سعد‬،‫ أيب‬:‫ ل‬- 1
.‫ وحسن الصرب على أمره‬،‫ وحسن الطاعة له‬،‫ حسن املعرفة باهلل عزوجل‬:‫ ومن مل تكن فيه فال عقل له‬،‫كانت فيه كمل عقله‬
My father, from Sa’ad, from Al Barqy, from his father, raising it, said,
‘Rasool-Allahsaww said: ‘The intellect can be divided upon three parts, so one in whom these
are, would perfect his intellect, and one who does not have these in him, so there is no
intellect for him – Good recognition of Allahazwj Mighty and Majestic, and good obedience to
Himazwj, and good patience upon Hisazwj Commands’’.72
‫ عن درست‬،‫ عن الدهقان‬،‫ عن جعفر بن حممد بن بشار‬،‫ عن سهل‬،‫ عن حممد بن أمحد‬،‫ عن حممد العطار‬،‫ ماجيلويه‬:‫ ل‬- 2
.‫ ويف كنيته‬،‫ ويف نقش خامته‬،‫ يف طول حليته‬:‫ يعرت عقل الرجل يف ثالث‬:‫ عن أيب عبد اهلل (عليه السالم) قال‬،‫عن عبد االعلى‬
Majaylawiya, from Muhammad Al Attar, from Muhammad Bin Ahmad, from Sahl, from Ja’far Bin Muhammad
Bin Bashaar, from Al Dahqan, from Darast, from Abdul A’ala,
‘From Abu Abdullahasws having said: ‘The intellect of the man is cheerful in three – in the
lengthiness of his beard, and in the engraving of his ring, and in his teknonym’’. 73
‫ عن‬،‫ عن حممد بن احلسن املوصلي‬،‫ عن حممد بن جعفر املقري اجلرجاين‬،‫ أمحد بن حممد بن عبد الرمحن املروزي‬:‫ ل‬،‫ ع‬- 3
‫ عن‬،‫ عن موسى بن جعفر‬،‫ عن أبيه‬،‫ عن عياش بن يزيد بن احلسن بن علي الكحال موىل زيد بن علي‬،‫حممد بن عاصم الطريفي‬
‫ عن أبيه أمري املؤمنني علي بن‬،‫ عن أبيه احلسني ابن علي‬،‫ عن أبيه علي بن احلسني‬،‫ عن أبيه حممد بن علي‬،‫أبيه جعفر بن حممد‬
:‫أبيطالب (عليهم السالم) قال‬
Ahmad Bin Muhammad Bin Abdul Rahman Al Maruzy, from Muhammad Bin Ja’far Al Maqry Al Jarjany, from
Muhammad Bin Al Hassan Al Mowsaly, from Muhammad Bin Asim Al Tareyfi, from Ayyash Bin Yazeed Bin Al
Hassan Bin Ali Al Kahal, a slave of Zayd Bin Ali, from his father,
‘From Musaasws Bin Ja’farasws, from hisasws father Ja’farasws Bin Muhammadasws, from hisasws
father Muhammadasws Bin Aliasws, from hisasws father Aliasws Bin Al-Husaynasws, from hisasws
father Al-Husaynasws Bin Aliasws, from hisasws father Amir Al-Momineen Aliasws Bin Abu Talibasws
having said: ‘
‫ إن اهلل خلق العقل من نور خمزون مكنون يف سابق علمه الذي مل يطلع عليه نيب مرسل وال‬:)‫قال رسول اهلل (صلى اهلل عليه وآله‬
،‫ والرمحة قلبه‬،‫ والرأفة مهه‬،‫ و احلكمة لسانه‬،‫ واحلياء عينيه‬،‫ والزهد رأسه‬،‫ والفهم روحه‬،‫ فجعل العلم نفسه‬،‫ملك مقرب‬
72
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Rasool-Allahsaww said: ‘Allahazwj Created the intellect from treasured Light concealed in the
preceding of Hisazwj Knowledge, not notifying it, neither to a Mursil Prophet as nor an Angel of
Proximity.
Then Heazwj Made knowledge to be its self, and the understanding to be its soul, and the
ascetism to be its head, and the bashfulness to be its eyes, and the wisdom to be its tongue,
and the compassion to be its mettle, and the mercy to be its heart.
،‫ والشكر‬،‫ والتسليم‬،‫ والقنوع‬،‫ والعطية‬،‫ والرفق‬،‫ واالخالص‬،‫ والسكينة‬،‫ والصدق‬،‫ واالميان‬،‫ باليقني‬:‫مث حشاه وقواه بعشرة أشياء‬
Then Heazwj Filled it and Strengthened it with ten things: With the conviction, and the Eman,
and the truthfulness, and the tranquillity, and the sincerity, and the kindness, and the
beneficence, and the contentment, and the submission, and the gratefulness.
‫ وال شبيه وال‬،‫ احلمد هلل الذي ليس له ضد وال ند‬:‫ تكلم فقال‬:‫ مث قال له‬.‫ أقبل فأقبل‬:‫ مث قال له‬،‫ أدبر فأدبر‬:‫مث قال عزوجل‬
.‫ الذي كل شئ لعظمته خاضع ذليل‬،‫ وال عديل وال مثل‬،‫كفو‬
Then the Mighty and Majestic Said: “Turn back!” So it turned back. Then Said to it: “Come
(forward)!” So it came (forward). Then Said to it: “Speak!” So it said, ‘The Praise is for
Allahazwj Who, there is neither an adversary to Himazwj nor any antagonist, nor any
resemblance, nor a match, nor any equal, nor an example, to Whom everything is
submissive and abased to Hisazwj Magnificence’.
‫ وال‬،‫ وال أشرف منك‬،‫ وال أرفع منك‬،‫ وال أطوع يل منك‬،‫ وعزيت وجاليل ما خلقت خلقا أحسن منك‬:‫فقال الرب تبارك وتعاىل‬
.‫ وبك العقاب‬،‫ وبك الثواب‬،‫ وبك احذر‬،‫ وبك اخاف‬،‫ وبك ابتغى‬،‫ وبك ارجتى‬،‫ وبك ادعى‬،‫أعز منك بك اوحد وبك اعبد‬
So the Lordazwj Blessed and Exalted Said: “By Myazwj Mighty and Myazwj Majesty! Iazwj did not
Create a creature better than you, nor more obedience than you, nor higher than you, nor
nobler than you, nor dearer to Meazwj than you.
My Oneness would be (understood) by you, and worship would be by you, and by you
supplication, and by you would be hope, and by you would be seeking, and by you would be
fear, and by you would be caution, and by you would be the Rewards, and by you would be
the Punishment”.
،‫ واشفع تشفع‬،‫ ارفع رأسك وسل تعط‬:‫ فقال الرب تبارك وتعاىل‬،‫فخر العقل عند ذلك ساجدا فكان يف سجوده ألف عام‬
So, the intellect fell down in prostration during that and it was in Sajdah for a thousand
years. Then the Lordazwj Blessed and Exalted Said: “Raise your head and ask, you shall be
Given, and intercede, you shall be interceded for!”
‫ اشهدكم أين قد شفعته فيمن‬:‫ فقال اهلل جل جالله ملالئكته‬،‫ إهلي أسألك أن تشفعين فيمن خلقتين فيه‬:‫فرفع العقل رأسه فقال‬
.‫خلقته فيه‬
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So the intellect raised its head and said, ‘My God azwj! I ask Youazwj that Youazwj Allow me to
interceded regarding the ones Youazwj Created me to be in’. So Allahazwj, Majestic is Hisazwj
Majesty Said to Hisazwj Angels: “Bear witness, Iazwj have Allowed its intercession regarding
the ones it has been Created into!”’.74
)‫ عن أيب جعفر (عليه السالم‬،‫ عن ابن خالد‬،‫ عن ابن املغرية‬،‫ عن امية بن علي‬،‫ عن أمحد بن هالل‬،‫ عن سعد‬،‫ أيب‬:‫ ل‬- 4
‫ وال يكون املؤمن عاقال حىت جتتمع فيه‬،‫ قال رسول اهلل (صلى اهلل عليه وآله) مل يعبد اهلل عزوجل بشئ أفضل من العقل‬:‫قال‬
‫ وال يسأم من طلب‬،‫ ويستقل كثري اخلري من نفسه‬،‫ يستكثر قليل اخلري من غريه‬،‫ والشر منه مأمون‬،‫ اخلري منه مأمول‬:‫عشر خصال‬
،‫ نصيبه من الدنيا القوت‬.‫ والفقر أحب إليه من الغىن‬،‫ الذل أحب إليه من العز‬،‫ وال يتربم بطالب احلوائج قبله‬،‫العلم طول عمره‬
.‫ هو خري مين وأتقى‬:‫والعاشرة ال يرى أحدا إال قال‬
From Sa’ad, from Ahmad Bin Hilal, from Ameet Bin Ali, from Ibn Al Mugheira, from Ibn Khalid,
‘From Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj is not worshipped by
anything superior than the intellect, nor can the Momin happen to be an intellectual until
ten characteristics are gathered in him – The goodness from him can be relied upon; the evil
from him is safe; he considers the little good from others to be a lot; and he considers the
lot of good from himself as little; he does not get tired from seeking the knowledge during
his whole life; he does not stutter with the seekers of the needs in front of him; the
humiliation is more beloved to him than the honour; and the poverty is more beloved to
him than the riches; His share from the world is his subsistence; and the tenth is that he
does not see anyone except he says, ‘He is better than me and more pious’.
‫ وإذا‬،‫ فإذا رأى من هو خري منه وأتقى تواضع له ليلحق به‬،‫ وآخر هو شر منه وأدىن‬،‫ فرجل هو خري منه وأتقى‬:‫إمنا الناس رجالن‬
‫ فإذا فعل ذلك فقد عال جمده‬،‫ وعسى أن خيتم له خبري‬،‫ وشره ظاهر‬،‫ عسى خري هذا باطن‬:‫لقى الذي هو شر منه وأدىن قال‬
.‫وساد أهل زمانه‬
But rather, the people are two men (types) – A man who is better than him and more pious,
and other who is more evil than him and lower. So when he wees one who is better than
him and more pious, he humbles to him in order to catch up with him, and when he meets
the one who is more evil than him and lower, he says, ‘Perhaps his goodness is hidden, and
his evil is apparent, and perhaps his ending would be good’. So when he does that, his glory
would be higher and he would prevail over the people of his era’.75
‫ عن زر‬،‫ عن طاهر بن مدرار‬،‫ عن احلسن بن جعفر‬،‫ عن أمحد بن حممد بن سعيد‬،‫ عن حممد بن عمر اجلعايب‬،‫ املفيد‬:‫ ما‬- 5
‫ وال يكون كامل‬،‫ ال يكون املؤمن مؤمنا حىت يكون كامل العقل‬:‫ مسعت جعفر بن حممد (عليهما السالم) يقول‬:‫ قال‬،‫بن أنس‬
.‫ وساق احلديث حنو ما مر‬،‫العقل حىت يكون فيه عشر خصال‬
Al Mufeed, from Muhammad Bin Umar Al Ja’aby, from Ahmad Bin Muhammad Bin Saeed, from Al Hassan Bin
Ja’far, from Tahir Bin Madrar, from Zarr Bin Anas who said,
74
75
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‘I heard Ja’farasws Bin Muhammadasws saying: ‘The Momin cannot happen to be a Momin
until he happens to be of perfect intellect, no can he happen to be of perfect intellect until
there happen to be ten characteristics in him’ – and the basic Hadeeth is approximate as has
passed (above)’.76
،‫ عن رجل من أصحابنا‬،‫ عن أيب إسحاق إبراهيم بن اهليثم اخلفاف‬،‫ عن إبراهيم بن هاشم‬،‫ عن الصفار‬،‫ ابن الوليد‬:‫ ع‬- 6
‫ ومامت عقل‬،‫ ما عبد اهلل مبثل العقل‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ عن علي االشعري رفعه قال‬،‫عن عبد امللك بن هشام‬
.‫ وذكر مثله‬.‫امرى حىت يكون فيه عشر خصال‬
Ibn Al Waleed, from Al Saffar, from Ibrahim Bin Hashim, from Abu Is’haq Ibrahim Bin Al Haysam Al Khafaf, from
a man from our companions, from Abdul Malik Bin Hisham, from Ali Al Ashary, raising it, said,
‘Rasool-Allahsaww said: ‘Allahazwj is not worshipped like the (worship of the) intellect, and
intellect of a person is not complete until there happen to be ten characteristics in him’ –
and he mentioned similar to it’.77
)‫ كنت عند أيب عبد اهلل (عليه السالم‬:‫ عن مساعة قال‬،‫ عن الربقي عن علي بن حديد‬،‫ عن سعد واحلمريي معا‬،‫ أيب‬:‫ ل‬- 7
،‫ واجلهل وجنده هتتدوا‬،‫ اعرفوا العقل وجنده‬:)‫ فقال أبو عبد اهلل (عليه السالم‬،‫وعنده مجاعة من مواليه فجرى ذكر العقل واجلهل‬
،‫ فقلت جعلت فداك ال نعرف إال ما عرفتنا‬:‫قال مساعة‬
From my father, from Sa’ad and Al Humeyri both together, from Al Barqy, from Ali Bin Hadeed, from Sama’at
who said,
‘I was in the presence of Abu Abdullahasws, and in hisasws presence was a group of the ones in
hisasws Wilayah, and the mention of the intellect and the ignorance, flowed. So Abu
Abdullahasws said: ‘Recognise the intellect and its army and the ignorance and its army, and
you would be rightly guided’. Sama’at (the narrator) said, ‘So I said to him asws, ‘May I be
sacrificed for youasws! We do not recognise anything except what you asws have introduced to
us’.
‫ إن اهلل جل ثناؤه خلق العقل وهو أول خلق خلقه من الروحانيني عن ميني العرش من نوره فقال‬:)‫فقال أبو عبد اهلل (عليه السالم‬
.‫ وكرمتك على مجيع خلقي‬،‫ خلقتك خلقا عظيما‬:‫ فقال اهلل تبارك وتعاىل‬،‫ مث قال له أدبر فأدبر‬،‫له أقبل فأقبل‬
So Abu Abdullahasws said: ‘Allahazwj Mighty and Majestic Created the intellect, and it was the
first thing Created, from the spiritual (creations), from the right of the Throne, from His azwj
Light. So Heazwj Said to it: “Turn around!” So it turned around. Then Said: “Come!” So it
came”. So Allahazwj Blessed and High Said: “Iazwj have Created you as a magnificent creation
and Honoured you upon the entirety of Myazwj creation’.
،‫ استكربت ؟ فلعنه‬:‫ فقال له‬،‫ مث قال له أقبل فلم يقبل‬،‫ فقال له أدبر فأدبر‬،‫ مث خلق اجلهل من البحر االجاج ظلمانيا‬:‫قال‬
76
77
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Heasws said: ‘Then Heazwj Created the ignorance from the dark wavy ocean. So He azwj Said to
it: “Turn around!” So it turned around. Then Said to it: “Come!” But it did not come. So
Heazwj Said to it: “You are being arrogant?” So Heazwj Cursed it.
‫ فقال اجلهل يا رب هذا‬،‫ أضمر له العداوة‬،‫ فلما رأى اجلهل ما اكرم به العقل وما أعطاه‬،‫مث جعل للعقل مخسة وسبعني جندا‬
‫ فإن عصيت بعد ذلك‬،‫ فقال نعم‬،‫ فأعطين من اجلند مثل ما أعطيته‬،‫ وأنا ضده وال قوة يل به‬،‫خلق مثلي خلقته وكرمته وقويته‬
.‫ فأعطاه مخسة وسبعني جندا‬،‫ قد رضيت‬:‫أخرجتك وجندك من رمحيت قال‬
Then Heazwj Made seventy-five armies for the intellect. So when the ignorance saw what
Allahazwj had Honoured the intellect with and what Heazwj had Granted it, (ignorance)
harboured the enmity for it. So the ignorance said, ‘O Lord azwj! This is a creation like me.
Youazwj Created it, and Honoured it, and Strengthened it, and I am its opposite, and there is
not (enough) strength for me in comparison. Therefore, Grant me an army similar to what
Youazwj had Granted it’. So Heazwj Said: “Yes. But, if you were to disobey Meazwj after that, Iazwj
shall Throw you and your army out of Myazwj Mercy’. It said, ‘I have agreed’. Then Heazwj
Granted it seventy-five (75) armies.
‫ واالميان وضده‬،‫ وجعل ضده الشر وهو وزير اجلهل‬،‫ اخلري وهو وزير العقل‬:‫فكان مما أعطى العقل من اخلمسة والسبعني اجلند‬
‫ والشكر وضده‬،‫ والرضاء وضده السخط‬،‫ و العدل وضده اجلور‬،‫ والرجاء وضده القنوط‬،‫ والتصديق وضده اجلحود‬،‫الكفر‬
،‫ والطمع و ضده اليأس‬،‫الكفران‬
Thus, from what Heazwj Granted to the intellect, from the seventy five armies was the
goodness, and it is the Vizier of the intellect; and Made its opposite to be the evil, and it is
the Vizier of the ignorance; and the Eman, and its opposite is the disbelief; and the
confirmation, and its opposite is the denial; and the hope, and its opposite is the despair;
and the justice, and its opposite is the tyranny; and the pleasure, and its opposite is the
anger; and the gratefulness, and its opposite is the ingratitude; and the longing, and its
opposite is the hopelessness.
‫ والعفة‬،‫ والفهم وضده احلمق‬،‫ والعلم وضده اجلهل‬،‫ والرمحة وضدها الغضب‬،‫ والرأفة وضدها الغرة‬،‫والتوكل وضده احلرص‬
،‫ والتواضع وضده التكرب والتؤدة وضدها التسرع‬،‫ والرهبة وضدها اجلرأة‬،‫ والرفق وضده اخلرق‬،‫ والزهد وضده الرغبة‬،‫وضدها التهتك‬
And the reliance (upon Allahazwj), and its opposite is the independence; and the clemency,
and its opposite is the cruelty; and the mercy, and its opposite is the wrath, and the
knowledge, and its opposite is the ignorance; and the understanding, and its opposite is the
stupidity, and the chastity, and its opposite is the indecency, and ascetism, and its opposite
is the desire; and the gentleness, and its opposite is the harshness; and the awe, and its
opposite is the audacity; and the humbleness, and its opposite is the arrogance; and the
leisureliness, and its opposite is the impulsiveness.
‫ والرقة‬،‫ والعفو وضده احلقد‬،‫ والتسليم وضده التجرب‬،‫ واالستسالم وضده االستكبار‬،‫ والصمت وضده اهلذر‬،‫واحللم وضده السفه‬
‫ والتفكر وضده‬،‫ والغىن وضده الفقر‬،‫ والصفح وضده االنتقام‬،‫ والصرب وضده اجلزع‬،‫ واليقني وضده الشك‬،‫و ضدها القسوة‬
،‫ واملواساة وضدها املنع‬،‫ والقنوع وضده احلرص‬،‫ والتعطف وضده القطيعة‬،‫ واحلفظ وضده النسيان‬،‫السهو‬
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And the forbearance, and its opposite is the recklessness; and the silence, and its opposite is
the chatter; and the submission, and its opposite is the arrogance; and the acceptance, and
its opposite is the doubt; and the patience, and its opposite is the panic; and the pardoning,
and its opposite is the revenge; and the richness, and its opposite is the poverty; and the
remembrance, and its opposite is the omission; and the memorisation, and its opposite is
the forgetfulness; and the sympathising, and its opposite is the severing (relationship); and
the contentment, and its opposite is the greed; and the consolation, and its opposite is the
commiseration.
،‫ والسالمة وضدها البالء‬،‫ واخلضوع و ضده التطاول‬،‫ والطاعة وضدها املعصية‬،‫ والوفاء وضده الغدر‬،‫واملودة وضدها العداوة‬
‫ واالخالص وضده الشوب‬،‫ واالمانة وضدها اخليانة‬،‫ واحلق وضده الباطل‬،‫ والصدق وضده الكذب‬،‫واحلب وضده البغض‬
،‫والشهامة وضدها البالدة‬
And the cordiality, and its opposite is the enmity; and the loyalty, and its opposite is the
betrayal; and the obedience, and its opposite is the disobedience; and the yielding, and its
opposite is the insolence; and the safety, and its opposite is the affliction; and the love, and
its opposite is the hatred; and the truthfulness, and its opposite is the lying; and the truth,
and its opposite is the falsehood; and the trustworthiness, and its opposite is the
defrauding; and the purity, and its opposite is the adulteration; and the chivalry, and its
opposite is the apathy.
‫ والكتمان وضده‬،‫ وسالمة الغيب وضدها املماكرة‬،‫ واملداراة وضدها املكاشفة‬،‫ واملعرفة وضدها االنكار‬،‫والفهم وضده الغباوة‬
،‫ واحلج وضده نبذ امليثاق‬،‫ واجلهاد وضده النكول‬،‫ والصوم وضده االفطار‬،‫االفشاء والصالة وضدها االضاعة‬
And the understanding, and its opposite is the foolishness; and the recognition, and its
opposite is the denial; and the compliance, and its opposite is the disclosure; and
safeguarding the hidden matters, and its opposite is the non-restraint; and the
concealment, and its opposite is the disclosure; and the Salāt, and its opposite is the
wastage (not praying); and the Fasting, and its opposite is the abandoning (of Fasting); and
the Jihad, and its opposite is the abstaining; and the Hajj, and its opposite is renouncing the
Covenant.
‫ والسرت وضده‬،‫ واملعروف وضده املنكر‬،‫ واحلقيقة وضدها الرياء‬،‫ وبر الوالدين و ضده العقوق‬،‫وصون احلديث وضده النميمة‬
،‫ واملهنة وضدها البغي والنظافة وضدها القذر‬،‫ واالنصاف وضده احلمية‬،‫ والتقية وضدها االذاعة‬،‫التربج‬
And preservation of the Hadeeth, and its opposite is the gossiping; and righteousness with
the parents, and its opposite is the disloyalty; and the reality, and its opposite is the
showing-off; and the goodness, and its opposite is the evil; and the covering up, and its
opposite is the shameless display; and the dissimulation, and its opposite is the
broadcasting; and the fairness, and its opposite is prejudice; and the calmness, and its
opposite is the rebellion, and the cleanliness, and its opposite is the filth.
‫ والعافية‬،‫ والربكة وضدها احملق‬،‫ والسهولة وضدها الصعوبة‬،‫ والراحة وضدها التعب‬،‫ والقصد وضده العدوان‬،‫واحلياء وضده اخللع‬
،‫ والسعادة وضدها الشقاء‬،‫ والوقار وضده اخلفة‬،‫ واحلكمة وضدها اهلوى‬،‫ والقوام وضده املكاثرة‬،‫وضدها البالء‬
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And the bashfulness, and its opposite is the indiscreet; and the moderation, and its opposite
is the indulgence; and the rest, and its opposite is the exhaustion; and the ease, and its
opposite is the difficulty; and the Blessings, and its opposite is the annihilation; and the well-
being, and its opposite is the calamity; and the straightness, and its opposite is the
crookedness; and the wisdom, and its opposite is the whims; and the dignity, and its
opposite is the meanness; and the happiness, and its opposite is the wretchedness.
‫ والنشاط وضده‬،‫ والدعاء وضده االستنكاف‬،‫ واحملافظة وضدها التهاون‬،‫ واالستغفار وضده االغرتار‬،‫والتوبة وضدها االصرار‬
.‫ والسخاء وضده البخل‬،‫ وااللفة وضدها الفرقة‬،‫ والفرح وضده احلزن‬،‫الكسل‬
And the repentance, and its opposite is the persistence; and the seeking of Forgiveness, and
its opposite is the pride; and the preservation, and its opposite is the complacency; and the
supplication, and its opposite is the refraining; and the activity, and its opposite is the
laziness; and the joy, and its opposite is the grief, and the friendliness, and its opposite is the
aversion; and the generosity, and its opposite is the stinginess.
‫ وأما سائر ذلك من‬،‫فال جتتمع هذه اخلصال كلها من أجناد العقل إال يف نيب أو وصي نيب أو مؤمن قد امتحن اهلل قلبه لالميان‬
‫موالينا فإن أحدهم ال خيلو من أن يكون فيه بعض هذه اجلنود حىت يستكمل ويتقي من جنود اجلهل فعند ذلك يكون يف الدرجة‬
.‫ وإمنا يدرك الفوز مبعرفة العقل و جنوده وجمانبة اجلهل وجنوده‬،)‫العليا مع االنبياء واالوصياء (عليهم السالم‬
So all these characteristics from the armies of the intellect would not gather in anyone
except a Prophetsaww, or a successoras, or a Momin whose heart Allahazwj has been Tested for
the Eman. And as for the rest of that, from the ones in our asws Wilayah, so one of them
would not be empty from some of these armies to be in him until he is perfect and transfers
from the armies of the ignorance. Thus, during that, he would happen to be in the lofty
levels along with the Prophetsas, and the successorsas, and rather he would achieve that with
the recognition of the intellect and its armies, and by keeping aside from the ignorance and
its armies.
.‫وفقنا اهلل وإياكم لطاعته ومرضاته‬
May Allahazwj Harmonise us and you all for Hisazwj obedience, and Hisazwj Pleasure’.78
‫ عن بعض أصحابنا رفعه إىل أيب عبد اهلل (عليه‬،‫ عن حممد بن عبد اجلبار‬،‫ عن االشعري‬،‫ عن حممد العطار‬،‫ أيب‬:‫ مع‬- 8
‫ تلك‬:‫ فالذي كان يف معاوية ؟ قال‬:‫ ما عبد به الرمحن واكتسب به اجلنان قال قلت‬:‫ ما العقل ؟ قال‬:‫ قلت له‬:‫السالم) قال‬
.‫ وليست بعقل‬،‫ وهي شبيهة بالعقل‬،‫النكراء وتلك الشيطنة‬
My father, from Muhammad Al Attar, from Al Ashary, from Muhammad Bin Abdul Jabbar,
‘From one of our companions raising it to Abu Abdullah asws, said, ‘I said to himasws, ‘What is
the intellect?’ Heasws said: ‘Through which the Beneficent is worshipped with, and the
78
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Gardens are attained with’. I said, ‘So that which was in Muawiya?’ So he asws said: ‘That is
the heinous, that is the devilry, and it may disguise as the intellect, but it is the intellect’.79
.‫ التجرع للغصة حىت تنال الفرصة‬:‫ ما العقل ؟ قال‬:‫ سئل احلسن بن علي (عليه السالم) فقيل له‬:‫ مع‬- 9
Al-Hassan Bin Aliasws was asked, and it was said to himasws, ‘What is the intellect?’ Heasws said:
‘Swallowing the anger until you attain the opportunity’.80
‫ قال فما‬،‫ حفظ قلبك ما استودعه‬:‫ يف أسؤلة أمري املؤمنني عن احلسن (عليهما السالم) يا بين ما العقل ؟ قال‬:‫ مع‬- 10
‫ ونعم العون الصمت يف مواطن كثرية وإن‬،‫ سرعة الوثوب على الفرصة قبل االستمكان منها واالمتناع عن اجلواب‬:‫اجلهل ؟ قال‬
.‫كنت فصيحا‬
Among the questions of Amir Al-Momineenasws to Al-Hassanasws: ‘O myasws sonasws! What is

the intellect?’ Heasws said: ‘Preserving your heart what is contained therein’. He asws said: ‘So
what is the ignorance?’ Heasws said: ‘Quickly leaping upon the opportunity before stability
from it and the abstention from the answering, and the best of the assistant is the silence in
many places, and even though you may be eloquent’’.81
‫ أخربين عن‬:‫ قال النيب (صلى اهلل عليه وآله) يف جواب مشعون بن الوي بن يهودا من حواريي عيسى حيث قال‬:‫ ف‬- 11
.‫العقل ما هو وكيف هو ؟ وما يتشعب منه وما ال يتشعب ؟ وصف يل طوائفه كلها‬
The Prophetsaww said in response to Sham’oun Bin Lawy Bin Yehuda, from the disciples of
Isaas where he said, ‘Inform me about the intellect, what is it and how is it? And what
branches out from it and what does not branch out? Describe to me its sections, all of
them’.
‫ والنفس مثل أخبث الدواب فإن مل تعقل حارت فالعقل عقال‬،‫ إن العقل عقال من اجلهل‬:)‫فقال رسول اهلل (صلى اهلل عليه وآله‬
،‫من اجلهل‬
So Rasool-Allahsaww said: ‘The intellect is a shackle (rein) of the ignorance, and the self is like
a wicked animal, so if it is not reined in, it would be destroyed. Therefore the intellect is a
shackle (rein) of the ignorance.
‫ وعزيت وجاليل ما خلقت خلقا أعظم‬:‫ فقال اهلل تبارك وتعاىل‬،‫ وقال له أدبر فأدبر‬،‫ فقال له أقبل فأقبل‬،‫وإن اهلل خلق العقل‬
،‫ لك الثواب وعليك العقاب‬،‫ بك أبدا وبك اعيد‬،‫ وال أطوع منك‬،‫منك‬
And Allahazwj Created the intellect, and Said to it: “Come!” So it came. And Said to it: “Go
back!” So it went back. Then Allahazwj Blessed and Exalted Said: “By Myazwj Mighty and Myazwj
Majesty! Iazwj did not Create a creature greater than you, nor more obedient than you. By
79
80
81
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you Iazwj Began, and by you Iazwj shall Repeat, for you is the Reward and upon you is the
Punishment”.
،‫ ومن الصيانة احلياء‬،‫ و من الرشد العفاف ومن العفاف الصيانة‬،‫ ومن العلم الرشد‬،‫ ومن احللم العلم‬،‫فتشعب من العقل احللم‬
.‫ ومن كراهية الشر طاعة الناصح‬،‫ ومن املداومة على اخلري كراهية الشر‬،‫ ومن الرزانة املداومة على اخلري‬،‫ومن احلياء الرزانة‬
The branch from the intellect is the forbearance, and from the forbearance is the
knowledge, and from the knowledge is the guidance, and from the guidance is the
abstinence, and from the abstinence is the preservation, and from the preservation is the
bashfulness, and from the bashfulness is the calmness, and from the calmness is the
persistence upon the goodness, and from the persistence upon the goodness is the
abhorrence of the evil, and from abhorrence of the evil is obedience to the advice.
:‫ ولكل واحد من هذه العشرة االصناف عشرة أنواع‬،‫فهذه عشرة أصناف من أنواع اخلري‬
So these are the ten types of the kinds of goodness, and for each one of these ten types,
there are ten types: -
‫ ويقرب صاحبه من معايل‬،‫ وتشهي اخلري‬،‫ ورفع من الضعة ورفع من اخلساسة‬،‫ وصحبة االبرار‬،‫ ركوب اجلهل‬:‫فأما احللم فمنه‬
.‫ والصمت فهذا ما يتشعب للعاقل حبلمه‬،‫ واملهل واملعروف‬،‫ والعفو‬،‫الدرجات‬
So as for the forbearance, from it are – holding back the ignorance, and company of the
righteous, and rising from the lowliness, and rising from the meanness, and desiring the
good, and going closer to the person of higher level, and excusing, and leniency, and the
righteous good deeds, and the silence. So, these are what branch out for the intellectual
due to his forbearance.
‫ والقرب‬،‫ والسالمة وإن كان سقيما‬،‫ واملهابة وإن كان هينا‬،‫ واجلود وإن كان خبيال‬،‫ الغىن وإن كان فقريا‬:‫وأم ا العلم فيتشعب منه‬
‫ فهذا ما يتشعب‬،‫ واحلظوة‬،‫ واحلكمة‬،‫ والشرف وإن كان رذال‬،‫ والرفعة وإن كان وضيعا‬،‫ واحلياء وإن كان صلفا‬،‫وإن كان قصيا‬
.‫ فطوىب ملن عقل وعلم‬،‫للعاقل بعلمه‬
And as for the knowledge, so they branch out from it – the riches, and even if he was poor;
and the benevolence, and even if he was stingy; and the grandeur, and even if he was
insignificant; and the health, and even if he was sick; and the proximity, and even if he was
remote; and the modesty, and even if he was boastful; and the loftiness and even if he was
lowly; and the nobility, and even if he was despicable; and the wisdom and the privilege. So
these are what branch out for the intellectual due to his knowledge, therefore beatitude be
for the one who has intellect and knowledge.
‫ فهذا‬.‫ واملعرفة بدين اهلل‬،‫ والكرم‬،‫ والثواب‬،‫ واالقتصاد‬،‫ والقصد‬،‫ واملنالة‬،‫ والتقوى‬،‫ والرب‬،‫ واهلدى‬،‫وأما الرشد فيتشعب منه السداد‬
.‫ فطوىب ملن أقام به على منهاج الطريق‬،‫ما أصاب العاقل بالرشد‬
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And as for the guidance, so there branch out from it – the rectitude, and the right way, and
the righteousness, and the piety, and the giving, and the moderation, and the economising,
and the rewarding, and the generosity, and the recognition of the Religion of Allah azwj. So
these are what is achieved by the intellectual due to the rightful guidance, therefore
beatitude be to the one who stands by it upon the manifesto of the (Straight) path.
‫ فهذا‬،‫ والسخاء‬،‫ واجلود‬،‫ والتفكر‬،‫ والتذكر‬،‫ واخلشوع‬،‫ والتفقد‬،‫ والراحة‬،‫ واحلظ‬،‫ واالستكانة‬،‫ الرضاء‬:‫وأما العفاف فيتشعب منه‬
.‫ما يتشعب للعاقل بعفافه رضي باهلل و بقسمه‬
And as for the abstinence, so there branch out from it – the satisfaction, and the tranquillity,
and the good luck, and the rest, and the humbleness, and the Zikr, and the pondering, and
the benevolence, and the generosity. So these are what branch out for the intellectual due
to his abstinence, being pleased with Allahazwj and with his apportionment.
،‫ واجتناب الشر‬،‫ واخلري‬،‫ والتحبب‬،‫ واالحسان‬،‫ واالدب‬،‫ والفهم‬،‫ واالنابة‬،‫ والورع‬،‫ والتواضع‬،‫وأما الصيانة فيتشعب منها الصالح‬
.‫ فطوىب ملن أكرمه مواله بالصيانة‬،‫فهذا ما أصاب العاقل بالصيانة‬
And as for the preservation, so there branch out from it – the correctness, and the humility,
and the devoutness, and the repentance, and the understanding, and the ethics, and the
charity, and the love, and the goodness, and shunning the evil. So these are what branch out
for the intellectual due to the preservation, therefore beatitude be to the one who is
honour by his Masterasws with the preservation.
،‫ والسماحة والظفر‬،‫ والبشاشة‬،‫ واجتناب الشر‬،‫ و السالمة‬،‫ واملراقبة هلل يف السر والعالنية‬،‫ والرأفة‬،‫وأما احلياء فيتشعب منه اللني‬
.‫ فطوىب ملن قبل نصيحة اهلل وخاف فضيحته‬،‫ فهذا ما أصاب العاقل باحلياء‬،‫وحسن الثناء على املرء يف الناس‬
And as for bashfulness (modesty), so there branch out from it – the softness, and the
compassion, and the self-observation for the Sake of Allahazwj in the private and in the open,
and shunning the evil, and the sensitivity, and the forgiveness, and the victory, and the good
praise upon the person among the people. So these are what branch out for the intellectual
due to the bashfulness (modesty), therefore beatitude be to the one who accepts the
Advice of Allahazwj and fears, so he is impartial.
،‫ واستصالح املال‬،‫ وحتصني الفرج‬،‫ وصدق اللسان‬،‫ وترك اخليانة‬،‫ وأداء االمانة‬،‫ واحلزم‬،‫وأما الرزانة فيتشعب منها اللطف‬
‫ فطوىب ملن توقر وملن مل تكن له خفة وال‬،‫ فهذا ما أصاب العاقل بالرزانة‬،‫ وترك السفه‬،‫ والنهي عن املنكر‬،‫واالستعداد للعدو‬
.‫جاهلية وعفا وصفح‬
And as for the calmness, so there branch out from it – the kindness, and the firmness, and
paying the entrustments, and leaving the betrayal, and the truthful tongue, and fortifying
the private parts, and the restoration of the wealth, and the preparing for the enemy, and
the forbidding from the evil, and leaving the reckless extravagance. So these are what is
achieved by the intellectual due to the calmness, therefore beatitude be to the one revered,
and to the one who does not have lightness for him nor ignorance, and he excuses and
forgives.
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‫ وتعظيم‬،‫ وطاعة الرمحن‬،‫ وحب النجاة‬،‫ واليقني‬،‫ والتحرج‬، ‫ والبعد من الطيش‬،‫وأما املداومة على اخلري فيتشعب منه ترك الفواحش‬
‫ فطوىب ملن ذكر ما أمامه وذكر‬،‫ فهذا ما أصاب العاقل مبداومة اخلري‬،‫ وقول احلق‬،‫ واالجابة للعدل‬،‫ واجتناب الشيطان‬،‫الربهان‬
.‫قيامه واعترب بالفناء‬
And as for the persistence upon the good, so there branch out from it – neglecting the
immoralities, and the distancing from the frivolities, and the embarrassment, and the
conviction, and loving the salvation, and obeying the beneficent, and magnifying the Burhan
(Quran), and shunning the Satanla, and responding to the justice, and the word of truth. So
these are what is achieved by the intellectual due to the persistence upon the good,
therefore beatitude be to one who minds what is in front of him, and minds his stand, and
takes a lesson from the destruction.
،‫ والتوفر‬،‫ واالميان باهلل‬،‫ واملداومة على الرشاد‬،‫ واالستقامة على املنهاج‬،‫ والنصر‬،‫ والصرب‬،‫وأما كراهية الشر فيتشعب منه الوقار‬
‫ فطوىب ملن أقام احلق هلل ومتسك‬،‫ فهذا ما أصاب العاقل بالكراهية للشر‬،‫ واحملافظة على ما ينفعه‬،‫ وترك ما ال يعنيه‬،‫واالخالص‬
.‫بعرى سبيل اهلل‬
And as for abhorrence of the evil, so there branch out from it – the dignity, and the
patience, and the help, and the steadfastness upon the Manifesto, and persistence upon the
rightful guidance, and the Eman in Allahazwj, and the ampleness, and the sincerity, and
leaving the meaningless, and the protection upon what benefits him. So these are what is
achieved by the intellectual due to the abhorrence of the evil, therefore beatitude be to one
who stands by the truth for the Sake of Allahazwj, and attaches with the Handhold of the Way
of Allahazwj.
،‫ واالسراج‬،‫ واملودة‬،‫ والقبول‬،‫ والنجاة من اللوم‬،‫ وحممدة العواقب‬،‫ وكمال اللب‬،‫وأما طاعة الناصح فيتشعب منها الزيادة يف العقل‬
،‫ فطوىب ملن سلم من مصارع اهلوى‬،‫ والقوة على طاعة اهلل‬،‫ والتقدم يف االمور‬،‫واالنصاف‬
`And as for obedience to the advice, so there branch out from it – the increase in the
intellect, and perfection of the heart, and commendable consequences, and escape from
the accusations, and the acceptance, and the cordiality, and the grooming, and the justice,
and the preceding in the matters, and the strength upon obeying Allah azwj, therefore
beatitude be to the one who is safe from fighting the whims.
.‫فهذه اخلصال كلها يتشعب من العقل‬
So these are all the characteristics branching out from the intellect’.
‫ فأخربين عن أعالم اجلاهل‬:‫قال مشعون‬
Shamoun said, ‘Inform be about the signs of the ignorant one’.
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‫ وإن‬،‫ وإن أعطيته كفرك‬،‫ وإن أعطاك من عليك‬،‫ وان اعتزلته شتمك‬،‫ إن صحبته عناك‬:)‫فقال رسول اهلل (صلى اهلل عليه وآله‬
‫ وإن فرح‬،‫ وإن افتقر جحد نعمة اهلل ومل يتحرج‬،‫ وإن استغىن بطر وكان فظا غليظا‬،‫ وإن أسر إليك إهتمك‬،‫أسررت إليه خانك‬
،‫ وإن بكى خار‬،‫ وإن ضحك فهق‬،‫ وإن حزن آيس‬،‫أسرف وطغى‬
So Rasool-Allahsaww said: ‘His companionship is a humiliation, and if you stay away from him,
he would curse you, and if he gives you (something), he would reproach upon you, and if
you give him, he would be ungrateful to you, and if you divulge a secret to him, he would
betray you, and if he divulges a secret to you, he would accuse you, and if he is rich he
would be arrogant and would be very rude, and if he is poor he would reject the Bounties of
Allahazwj and will not abstain, and if he is happy he would be extravagant and rebel, and if
he is grieved he would despair, and if he laughs he would laugh widely (loudly), and if he
cries he would roar.
،‫ إن أرضيته مدحك وقال فيك من احلسنة ما ليس فيك‬،‫ وال يستحيي من اهلل وال يذكره‬،‫ وال حيب اهلل وال يراقبه‬،‫يقع يف االبرار‬
.‫ فهذا جمرى اجلاهل‬.‫وإن سخط عليك ذهبت مدحته ووقع فيك من السوء ما ليس فيك‬
He comes to be among the righteous and does not love Allah azwj nor watch out for Himazwj,
nor is he embarrassed from Allahazwj nor does he remember Himazwj. If you please him, he
would praise you and say regarding you from the good things what aren’t in you, and if he is
angered upon you, his praise would go away and he would place regarding you from the evil
what isn’t in you. So this is the flow of the ignorant one.
‫ فما عالمة االميان ؟ وما‬:‫ والعمل قال‬،‫ والعلم‬،‫ االميان‬:)‫ فأخربين عن عالمة االسالم فقال رسول اهلل (صلى اهلل عليه وآله‬:‫قال‬
‫عالمة العلم ؟ وما عالمة العمل ؟‬
He said, ‘Inform me about the signs of Al Islam’. So Rasool-Allahsaww said: ‘The Eman, and
the knowledge and the deeds’. He said, ‘So what are the signs of the Eman? And what are
the signs of the knowledge? And what are the signs of the deeds?’
.‫ واالميان برسله‬،‫ واالميان بكتبه‬،‫ واالميان به‬،‫ االقرار بتوحيد اهلل‬:‫ أما عالمة االميان فأربعة‬:)‫فقال رسول اهلل (صلى اهلل عليه وآله‬
So Rasool-Allahsaww said: ‘As for the signs of the Eman, these are four – The
acknowledgment with the Oneness (Tawheed) of Allah azwj, and the Eman with it, and the
Eman with Hisazwj Book, and the Eman with Hisazwj Rasoolsaww.
.‫ و احلفظ هلا حىت تؤدي‬،‫ والعلم مبكارهه‬،‫ والعلم مبحبته‬،‫ العلم باهلل‬:‫وأما عالمة العلم فأربعة‬
And as for the signs of the knowledge, these are four – The knowledge of Allahazwj, and the
knowledge of Hisazwj Love, and the knowledge of Hisazwj Dislikes, and the remembrance of
these until you fulfil these.
.‫ فالصالة والصوم والزكاة واالخالص‬:‫وأما العمل‬
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And as for the deeds, so it is – the Salat, and the Soam (Fast), and the Zakaat, and the
sincerity’.
‫ وعالمة‬،‫ وعالمة اخلاشع‬،‫ وعالمة الشاكر‬،‫ وعالمة التائب‬،‫ وعالمة الصابر‬،‫ وعالمة املؤمن‬،‫ فأخربين عن عالمة الصادق‬:‫قال‬
،‫ وعالمة املتكلف‬،‫ وعالمة التقي‬،‫ وعالمة البار‬،‫ وعالمة الزاهد‬،‫ وعالمة املخلص‬،‫ وعالمة املوقن‬،‫ وعالمة الناصح‬،‫الصاحل‬
‫ وعالمة‬،‫ وعالمة الكسالن‬،‫ وعالمة الغافل‬،‫ وعالمة املسرف‬،‫ وعالمة احلاسد‬،‫ وعالمة املنافق‬،‫ وعالمة املرائي‬،‫وعالمة الظامل‬
.‫ وعالمة اجلائر‬،‫ وعالمة الفاسق‬،‫الكذاب‬
He said, ‘Inform me about the signs of the truthful, and signs of the Momin, and signs of the
patient, and signs of the repentant, and signs of the grateful, and signs of the humble, and
signs of the righteous, and signs of the advisor, and signs of the convinced, and signs of the
sincere, and signs of the ascetic, and signs of the upright, and signs of the pious, and signs of
the pretender, and signs of the unjust, and signs of the insincere, and signs of the hypocrite,
and signs of the envious, and signs of the extravagant, and signs of the heedless, and signs
of the lazy, and signs of the liar, and signs of the immoral, and signs of the tyrant’.
،‫ ويويف بالعهد‬،‫ ويصدق وعد اهلل ووعيده‬،‫ يصدق يف قوله‬:‫ أما عالمة الصادق فأربعة‬:)‫فقال رسول اهلل (صلى اهلل عليه وآله‬
.‫وجيتنب الغدر‬
So Rasool-Allahsaww said: ‘As for the signs of the truthful, these are four – he is truthful in his
words, and ratifies the Promise of Allahazwj and Hisazwj Appointment, and fulfils the vows,
and shuns the treachery.
.‫ ويستحيي‬،‫ ويفهم‬،‫ فإنه يرؤف‬:‫وأما عالمة املؤمن‬
As for signs of the Momin – he is comforting, and understanding, and modest.
.‫ والتواضع واحللم‬،‫ والعزم يف أعمال الرب‬،‫ الصرب على املكاره‬:‫وأما عالمة الصابر فأربعة‬
And as for signs of the patient, these are four – The patience upon the hardships, and
determined upon the righteous deeds, and the humbleness and the forbearance.
.‫ واحلرص على اخلري‬،‫ ولزوم احلق‬،‫ النصيحة هلل يف عمله وترك الباطل‬:‫وأما عالمة التائب فأربعة‬
And as for signs of the repentant, these are four – advice for the Sake of Allahazwj in his
deeds, and neglects the falsehood, and necessitates the truth, and being covetous upon the
good.
.‫ وال حيمد وال يعظم إال اهلل‬،‫ والقنوع بقسم اهلل‬،‫ والصرب يف البالء‬،‫ الشكر يف النعماء‬:‫وأما عالمة الشاكر فأربعة‬
And as for signs of the grateful, these are four – being grateful during the Bounties, and the
patience during the afflictions, and the contentment with the apportionment of Allahazwj,
and he neither praise nor magnifies except Allahazwj.
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.‫ واملناجاة هلل‬،‫ والتفكر ليوم القيامة‬،‫ وركوب اجلميل‬،‫ مراقبة اهلل يف السر والعالنية‬:‫وأما عالمة اخلاشع فأربعة‬
And as for signs of the humble, these are four – Being watchful of Allahazwj during the
privacy and in the open, and riding the beauty, and pondering on the Day of Judgment, and
whispering to Allahazwj.
.‫ ويصلح اموره كلها‬،‫ ويصلح كسبه‬،‫ ويصلح عمله‬،‫ يصفي قلبه‬:‫وأما عالمة الصاحل فأربعة‬
And as for signs of the righteous, these are four – His hear is clean, and his deeds are
correct, and his earnings are correct, and he corrects his affairs, all of them.
.‫ وال يعتدي على أحد‬،‫ ويرضى للناس ما يرضاه لنفسه‬،‫ ويعطي احلق من نفسه‬،‫ يقضي باحلق‬:‫وأما عالمة الناصح فأربعة‬
And as for signs of the advisor, these are four – he judges with the truth, and he gives the
truth from himself, and he is pleased for the people what he is pleased for himself, and he
does not infringe upon anyone.
‫ وأيقن بأن البعث حق فخاف الفضيحة وأيقن‬،‫ وأيقن بأن املوت حق فحذره‬،‫ أيقن أن اهلل حق فآمن به‬:‫وأما عالمة املوقن فستة‬
.‫ وأيقن بأن احلساب حق فحاسب نفسه‬،‫بأن اجلنة حق فاشتاق إليها وأيقن بأن النار حق فطهرسعيه للنجاة منها‬
And as for signs of the convinced, these are six – he is convinced that Allahazwj is True and he
believes in Himazwj, and he is convinced that the death is true and he is cautious of it, and he
is convinced that the Resurrection is true and he fears the scandal, and he is convinced that
the Paradise is true and he is desirous to it, and he is convince that the Fire is true and he
cleans his striving for the escape from it, and he is convinced that the Reckoning is true and
he reckons himself.
.‫ وكف شره‬،‫ يسلم قلبه ويسلم جوارحه وبذل خريه‬:‫وأما عالمة املخلص فأربعة‬
And as for signs of the sincere, these are four – he submits his heart, and he submits his
body parts, and he belittles his own goodness, and refrains from his evil.
‫ وإن كان مالكا أحسن‬،‫ فإن كان مملوكا أحسن الطاعة‬،‫ ويقيم فرائض ربه‬،‫ ويكف نفسه‬،‫ يزهد يف احملارم‬،‫وأما عالمة الزاهد فعشرة‬
.‫ ويتواضع حلق اهلل‬،‫ ويعفو عمن ظلمه‬،‫ وينفع من ضره‬،‫ حيسن إىل من أساء إليه‬،‫ وليس له حممية وال حقد‬،‫اململكة‬
And as for signs of the ascetic, these are ten – he is abstemious regarding the Prohibitions,
and he restrains his self, and he establishes the Obligations of his Lord azwj. If he is a slave, he
would be of goodly obedience, and if he was a master, he would be of good governance,
and there isn’t any protectorate for him nor any hatred, he is good to the one who has been
wrongful to him, and he benefits the one who harms him, and he pardons the one who is
unjust to him, and is humble to meet Allahazwj.
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،‫ ويرضى يف اهلل‬،‫ ويغضب يف اهلل‬،‫ و يفارق يف اهلل‬،‫ ويصاحب يف اهلل‬،‫ ويبغض يف اهلل‬،‫ حيب يف اهلل‬:‫وأما عالمة البار فعشرة‬
.‫ وحيسن يف اهلل‬،‫ وخيشع هلل خائفا خموفا طاهرا خملصا مستحييا مراقبا‬،‫ ويطلب إليه‬،‫ويعمل هلل‬
And as for signs of the upright, these are ten – he loves for the Sake of Allahazwj, and he
hates for the Sake of Allahazwj, and he accompanies for the Sake of Allahazwj, and he
separates for the Sake of Allahazwj, and he is angry for the Sake of Allahazwj, and he is please
for the Sake of Allahazwj, and he works for the Sake of Allahazwj, and seeks from Himazwj, and
he is humble for the Sake of Allahazwj, being fearful, scared, clean, sincere, embarrassed,
watchful, and favours for the Sake of Allahazwj.
‫ وال يعظم عليه منها شئ حلسن‬،‫ ال هتمه الدنيا‬،‫ وميسي ويصبح كأنه يراه‬،‫ وحيذر بطشه‬،‫ خياف اهلل‬:‫وأما عالمة التقي فستة‬
.‫خلقه‬
And as for signs of the pious, these are six – he fears Allahazwj, and he is cautious of Hisazwj
Force, and he comes to the morning and evening as if he sees Himazwj, the world does not
concern him, nor does he magnify upon anything from it due to the goodness of his morals.
.‫ ويتعاطى ما ال ينال‬،‫ وينازع من فوقه‬،‫ اجلدال فيما ال يعنيه‬:‫وأما عالمة املتكلف فأربعة‬
And as for signs of the pretender, these are four – the disputing in what has no meaning for
him, and he disputes ones above him, and he goes to what he cannot attain.
.‫ وميلك من دونه بالغلبة ويبغض احلق ويظهر الظلم‬،‫ يظلم من فوقه باملعصية‬:‫وأما عالمة الظامل فأربعة‬
And as for signs of the unjust, these are four – he is unjust to ones above him with the acts
of disobedience, and he controls ones below him with the overcoming, and he hates the
truth and manifest the injustice.
‫ وحيرص يف كل أمره على احملمدة‬،‫ ويكسل إذا كان وحده‬،‫ حيرص يف العمل هلل إذا كان عنده أحد‬،‫وأما عالمة املرائي فأربعة‬
.‫وحيسن مسته جبهده‬
And as for signs of the insincere, these are four – He is greedy in the deeds for the Sake of
Allahazwj if there is anyone in his presence, and he is lazy (for it) when he is alone, and he is
greedy in each of his matters upon the praise and to be talked goodly of, of his striving.
.‫ فويل للمنافق من النار‬.‫ و سريرته عالنيته‬،‫ وقوله فعله‬،‫ خيالف لسانه قلبه‬،‫ فاجر دخله‬:‫وأما عالمة املنافق فأربعة‬
And as for signs of the hypocrite, these are four – his income is immoral, his tongue
contradicts his heart, and his words (contradict) his deeds, and his private actions
(contradict) is public actions. So woe be unto the hypocrite from the Fire!
.‫ والتملق والشماتة باملصيبة‬.‫ الغيبة‬:‫وأما عالمة احلاسد فأربعة‬
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And as for signs of the envious, these are four – the backbiting, and the flattery, and the
gloating over (somebody else’s) misfortunes. (P.S. fourth is missing)
.‫ ويأكل ما ليس عنده‬،‫ ويلبس ما ليس له‬،‫ ويشرتي ما ليس له‬،‫ الفخر بالباطل‬:‫وأما عالمة املسرف فأربعة‬
And as for signs of the extravagant, these are four – the pride with the falsehood, and he
buys what isn’t for him, and wears what isn’t for him, and eats what isn’t with him.
.‫ والنسيان‬،‫ واللهو‬،‫ والسهو‬،‫ العمى‬:‫وأما عالمة الغافل فأربعة‬
And as for signs of the heedless, these are four – the blindness, and the omissions, and the
playfulness, and the forgetfulness.
.‫ و يضيع حىت يأمث ويضجر‬،‫ ويفرط حىت يضيع‬،‫ يتواىن حىت يفرط‬:‫وأما عالمة الكسالن فأربعة‬
And as for signs of the lazy, these are four – he slows down unto he is overburdened, and he
is overburdened until he wastes, and he wastes until he sins and disobeys.
.‫ والبهت‬،‫ و النميمة‬،‫ وإن قيل له مل يصدق‬،‫ إن قال مل يصدق‬:‫وأما عالمة الكذاب فأربعة‬
And as for signs of the liar, these are four – if he speaks he is not true, and if it is said to him,
he does not ratify, and the gossip, and the fables.
.‫ والبهتان‬،‫ والعدوان‬،‫ واللغو‬،‫ اللهو‬:‫وأما عالمة الفاسق فأربعة‬
And as for signs of the immoral, these are four – the playfulness, and the falsities, and the
aggression, and the stupidity.
.‫ والقرب إىل الطغيان‬،‫ وبغض القرآن‬،‫ وأذى اجلريان‬،‫ عصيان الرمحن‬:‫وأما عالمة اجلائر فأربعة‬
And as for signs of the tyrant, these are four – disobeying the Beneficent, and hurting the
neighbour, and hating the Quran, and gets closer to tyranny.
،‫ فعلمين طرائق أهتدي هبا‬،‫ لقد شفيتين وبصرتين من عماي‬:‫فقال مشعون‬
Shamoun said, ‘Yousaww have healed me and made me insightful from my blindness. Inform
me of methods I can be guided by’.
‫ فأما الذين‬،‫ من اجلن واالنس‬،‫فقال رسول اهلل (صلى اهلل عليه وآله) يا مشعون إن لك أعداء يطلبونك ويقاتلونك ليسلبوا دينك‬
‫ وال‬،‫ ال يعريون أنفسهم‬،‫ إمنا مههم تعيري الناس بأعماهلم‬،‫ فقوم ال خالق هلم يف اآلخرة وال رغبة هلم فيما عند اهلل‬:‫من االنس‬
.‫ ال خري فيه‬:‫ وإن رأوك فاسدا قالوا‬،‫ مراء‬:‫ إن رأوك صاحلا حسدوك وقالوا‬،‫حياذرون أعماهلم‬
So Rasool-Allahsaww said: ‘O Shamoun! For you there are enemies seeking you and fighting
you in order to confiscate your Religion, from the Jinn as well as the human beings. As for
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those from the humans, these are a people having no share for them in the Hereafter, nor is
there any desire for them regarding what is in the Presence of Allah azwj. But rather, their
concern is to reproach the people with their deeds, they are not reproaching their own
selves nor are they being careful of their deeds. If they see you as righteous, they envy you,
and they are saying, ‘A two-faced one’, and if they see you as a mischief maker, they are
saying, ‘There is no good in him’.
‫ وتدخل بضعة مين اجلنة إنه‬،‫ مات ابنك فقل إمنا خلق االحياء ليموتوا‬:‫ فإذا أتاك فقال‬،‫ فإبليس وجنوده‬:‫وأما أعدائك من اجلن‬
،‫ليسري‬
And as for your enemies from the Jinn, it is Ibleesla and hisla armies. So when hela comes to
you and says, ‘Your son died’, then say, ‘But rather Allahazwj Created the living being for
them to be dying, and a part of mine has enter the Paradise, it is easy’.
.‫ وأذهب عين الزكاة فال زكاة علي‬،‫ احلمد هلل الذي أعطى وأخذ‬:‫ قد ذهب مالك فقل‬:‫فإذا أتاك و قال‬
So when hela comes to you and says, ‘Your wealth is gone’, then say, ‘The Praise is for
Allahazwj Who Gives and Takes, and the Zakaat has gone from me, therefore there is no
Zakaat upon me any more’.
‫ فقل إمنا السبيل يوم القيامة على الذين يظلمون الناس وما على احملسنني من‬،‫ الناس يظلمونك وأنت ال تظلم‬:‫وإذا أتاك وقال لك‬
.‫سبيل‬
And when hela comes to you and says to you, ‘The people are being unjust to you and you
are not being unjust’, then say, ‘But rather the way of the Day of Judgment is against those
who are being unjust to the people, and there is no way against the good doers’.
.‫ إساءيت أكثر من إحساين‬:‫ فقل‬،‫ ما أكثر إحسانك ! ؟ يريد أن يدخلك العجب‬:‫وإذا أتاك وقال لك‬
And when hela comes to you and says to you, ‘How frequent are your favours!’, intending
that self-conceit should enter into you, then say, ‘My bad deeds are more frequent than my
favours’.
.‫ غفليت أكثر من صاليت‬:‫ ما أكثر صالتك ! ؟ فقل‬:‫وإذا أتاك فقال لك‬
And when hela comes to you and says, ‘How abundant are your Salats!’, then say, ‘My
heedlessness is more than my Salats’.
.‫ ما آخذ أكثر مما اعطي‬:‫ كم تعطي الناس ؟ فقل‬:‫وإذا قال لك‬
And when hela says to you, ‘How much you are giving to the people?’ Then say, ‘What I take
is more than what I give’.
.‫ من ظلمته أكثر‬:‫ ما أكثر من يظلمك ! ؟ فقل‬:‫وإذا قال لك‬
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And when hela says to you, ‘How many are the ones being unjust to you!’ Then say, ‘One I
am being unjust to are more’.
.‫ كم تعمل ؟ فقل طال ما عصيت‬:‫وإذا أتاك فقال لك‬
And when hela comes to you and says to you, ‘How many deeds you have?’ Then say,
‘Longer is what I have disobeyed’.
،‫ أي شئ يغلبين ؟ فخلق االرض فسطحها على ظهرها فذلت‬:‫إن اهلل تبارك وتعاىل ملا خلق السفلى فخرت وزخرت وقالت‬
Allahazwj Blessed and Exalted, when Heazwj Created the lower underground, it prided and was
thrilled and said, ‘Which thing can (possibly) overcome me?’ So Heazwj Created the earth as
its surface upon its back, so it was humbled.
‫ أي شئ يغلبين ؟ فخلق اهلل اجلبال فأثبتها على ظهرها أوتادا من أن متيد هبا عليها فذلت االرض‬:‫مث إن االرض فخرت وقالت‬
‫واستقرت‬
Then the earth prided and said, ‘Which thing can (possibly) overcome me?’ So Allah azwj
Created the mountains and Affirmed these upon its back as pegs so it would be tamed by
these upon it. So the earth was humbled and calmed down.
،‫مث إن اجلبال فخرت على االرض فشمخت واستطالت وقالت أي شئ يغلبين ؟ فخلق احلديد فقطعها فذلت‬
Then the mountain prided upon the earth, so it peaked and lengthened and said, ‘Which
thing can (possibly) overcome me?’ So Heazwj Created the iron, and cut it, so it was humbled.
،‫ أي شئ يغلبين ؟ فخلق النار فأذابت احلديد فذل احلديد‬:‫مث إن احلديد فخر على اجلبال وقال‬
Then the iron prided upon the mountain and said, ‘Which thing can (possibly) overcome
me?’ So Heazwj Created the fire, and it melted the iron, so the iron was humbled.
،‫ أي شئ يغلبين ؟ فخلق املاء فأطفأها فذلت‬:‫مث إن النار زفرت وشهقت وفخرت وقالت‬
Then the fire exhaled and inflamed and it prided and said, ‘Which thing can (possibly)
overcome me?’ So Heazwj Created the water, and it extinguished it, so it was humbled.
،‫ وحبسته عن جماريه فذل املاء‬،‫ أي شئ يغلبين ؟ فخلق الريح فحركت أمواجه وأثارت ما يف قعره‬:‫مث املاء فخر وزخر وقال‬
Then the water prided and teemed and said, ‘Which thing can (possibly) overcome me?’ So
Heazwj Created the wind, and it moved the waves and raised what was in its depths, and
withheld it from its direction, so the water was humbled.
،‫ أي شئ يغلبين ؟ فخلق االنسان فبىن واحتال ما يسترت به من الريح وغريها فذلت الريح‬:‫مث إن الريح فخرت وعصفت وقالت‬
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Then the wind prided and stormed, and said, ‘Which thing can (possibly) overcome me?’ So
Heazwj Created the human being, and he built and occupied what was hidden from the wind
and others, so the wind was humbled.
‫ من أشد مين قوة ؟ فخلق املوت فقهره فذل االنسان‬:‫مث إن االنسان طغى وقال‬
Then the human being transgressed and said, ‘Who is stronger than me in strength?’ So
Heazwj Created the death and it subdued him, so the human was humbled.
‫ أهل اجلنة وأهل النار مث ال احييك أبدا‬:‫ فإين ذاحبك بني الفريقني‬،‫ ال تفخر‬:‫ مث إن املوت فخر يف نفسه فقال اهلل عزوجل‬،
.‫فخاف‬
Then the death prided regarding itself, so Allahazwj Mighty and Majestic Said: ‘Do not pride,
for Iazwj shall be Slaughtering you between the two parties – the people of the Paradise and
the people of the Fire, then Iazwj will not be Reviving you, ever!’ So it feared.
.‫ والصدقة تغلب اخلطيئة‬،‫ والرمحة تغلب السخط‬،‫ واحللم يغلب الغضب‬:‫مث قال‬
Then hesaww said: ‘And the forbearance overcomes the anger, and the mercy overcomes the
discontent, and the charity overcomes the sins’.82
،‫ ويتواضع ملن هو دونه‬،‫ صفة العاقل أن حيلم عمن جهل عليه ويتجاوز عمن ظلمه‬:)‫ قال النيب (صلى اهلل عليه وآله‬:‫ ف‬- 12
،‫ وإذا أراد أن يتكلم تدبر فإن كان خريا تكلم فغنم وإن كان شرا سكت فسلم‬،‫ويسابق من فوقه يف طلب الرب‬
The Prophetsaww said: ‘And the attributes of the intellectual are that he forbears from the
one who is ignorant to him and overlooks his wrongs, and humbles to one who is below
him, and preceded the one who is above him in seeking the good deeds. And whenever he
speaks, he ponders (first), so it if was good, then he speaks, and he wins, and if it was evil,
he observes silence and submits.
‫ فتلك‬،‫ وال يبدو منه احلرص‬،‫ ال يفارقه احلياء‬،‫ وإذا رأى فضيلة انتهز هبا‬،‫ وأمسك يده ولسانه‬،‫وإذا عرضت له فتنة استعصم باهلل‬
.‫عشر خصال يعرف هبا العاقل‬
And when a strife is presented to him, he holds fast with Allah azwj and restrains his hand and
his tongue; and when he sees a virtue, he takes to it. The modesty does not separate from
him, nor does the greed begin from him. So these are ten characteristics the intellectual can
be recognised by.
‫ كالمه بغري تدبر إن تكلم أمث و إن‬،‫ ويتعدى على من هو دونه ويتطاول على من هو فوقه‬،‫وصفة اجلاهل أن يظلم من خالطه‬
،‫ وإن رأى فضيلة أعرض وأبطأ عنها‬،‫ وإن عرضت له فتنة سارع إليها فأردته‬،‫سكت سها‬
82
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And the attributes of the ignorant are that he wrongs the one who he mixes with, and
exceeds upon one who is below him, and towers upon the one who is above him. His speech
is without pondering; if he speaks, he sins, and if he is silent, he is unmindful, and if a strife
is presented to him, he is quick to it and wants it, and if he sees a virtue, he turns away and
slackens from it.
‫ غري مكرتث ملا فاته من ذلك أو‬،‫ يتواىن عن الرب ويبطئ عنه‬،‫ وال يرتدع فيما بقي من عمره من الذنوب‬،‫ال خياف ذنوبه القدمية‬
.‫ فتلك عشر خصال من صفة اجلاهل الذي حرم العقل‬،‫ضيعه‬
He neither fears his sins nor is he deterred from the sins during whatever remains from his
life-span. He is remote from the righteousness and slackens from it, without any care of
what is lost to him from that or wasted. So these are the ten characteristics from the
characteristics of the ignorant which prohibits the intellect’.83
‫ سئل احلسن بن علي (عليه السالم) عن‬:‫ رفعه قال‬،‫ عن أيب جعفر اجلوهري عن إبراهيم بن حممد الكويف‬،‫ العوسي‬:‫ سن‬- 13
.‫ التجرع للغصة ومداهنة االعداء‬:‫العقل قال‬
Al Awsy, from Abu Ja’far Al Jowhari, from Ibrahim Bin Muhammad Al Kufy, raising it, said,
‘Al-Hassanasws Bin Aliasws was asked about the intellect, heasws said: ‘The swallowing of the
anger and flattering the enemy’.
‫ إظهار خالف ما تضمر وهو قريب من‬:‫ املداهنة‬:‫ بيان‬.‫ ومداراة االصدقاء‬:‫ وزاد فيه‬،‫ عن أمري املؤمنني (عليه السالم) مثله‬:‫ضه‬
.‫معىن املداراة‬
‘From Amir Al-Momineenasws is similar to it, and there is an addition in it: ‘And friendliness
with the friends’.84
‫ العاقل ال حيدث من خياف تكذيبه وال يسأل من خياف منعه وال‬:)‫ قال (عليه السالم‬:‫ بعض أصحابنا رفعه قال‬:‫ سن‬- 14
.‫ وال يرجو من ال يوثق برجاءه‬،‫يقدم على ما خياف العذر منه‬
One of our companions, raised it, said,
‘Heasws said: ‘The intellectual does not narrate (Ahadeeth) to the one he fears would belie
him, and does not ask the one who he fears would refuse him, and does not precede
towards what he fears the excuse from, and does not wish from one who cannot be relied
with his wishes’.85
.‫ يستدل بكتاب الرجل على عقله وموضع بصريته‬:)‫ قال أبو عبد اهلل (عليه السالم‬:‫ بعض أصحابنا رفعه قال‬:‫ سن‬- 15
.‫وبرسوله على فهمه وفطنته‬
83
84
85
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One of our companions, raising it, said, ‘Abu Abdullah asws said: ‘The letter of the man
evidences upon his intellect, and the subject, his insight, and by his messenger (evidences)
upon his understanding and his discernment’.86
‫ خصما‬،‫ مجوحا عند الباطل‬،‫ منصفا بقوله‬،‫ العاقل من كان ذلوال عند إجابة احلق‬:)‫ قال الصادق (عليه السالم‬:‫ مص‬- 16
،‫ وال يرتك دينه‬،‫ يرتك دنياه‬:‫بقوله‬
Al-Sadiqasws said: ‘The intellectual is the one who was subservient in responding to the truth,
being fair in his words, stubborn with the falsehood, disputing by his words. He neglects his
world and does not neglect his Religion.
‫ وال يدع مداراة من‬،‫ وال يتعرض للتهمة‬،‫ والعاقل ال يتحدث مبا ينكره العقل‬،‫ وصواب الفعل‬،‫ صدق القول‬:‫ودليل العاقل شيئان‬
،‫ ويكون العلم دليله يف أعماله‬،‫ابتلى به‬
The evidence of the intellectual are two things – truthfulness of the speech, and the correct
deeds; and the intellectual does not narrate what the intellect denies, and does not expose
himself to the accusations, and does not let flattery of someone to try him, and the
knowledgeable one, his evidence is in his deeds.
‫ وأصل‬،‫ وقوة اهلوى من الشهوة‬،‫ وقرين الباطل‬،‫ وخمالف احلق‬،‫ واهلوى عدو العقل‬.‫ واملعرفة تعينه يف مذاهبه‬،‫واحللم رفيقه يف أحواله‬
.‫ واالستهانة بالسنن واخلوض يف املالهي‬،‫ والغفلة عن الفرائض‬،‫عالمات الشهوة أكل احلرام‬
And the forbearance is his friend during his situations, and the understanding assists him in
his Religion. And the whims are an enemy of the intellect and opposes the truth, and it is a
pair of the falsehood; and the strength of the whim is from the desires, and the original sign
of the desire is consuming the Prohibited, and the heedlessness from the Obligations, and
the underestimation of the Sunnah, and the wading in the amusements’.87
‫ رأس العقل بعد االميان التودد إىل الناس‬:‫ عن النيب (صلى اهلل عليه وآله) قال‬:‫ غو‬،‫ ضه‬- 17
From the Prophetsaww having said: ‘The head of the intellect, after the Eman, is the cordiality
to the people’.88
.‫ أعقل الناس حمسن خائف وأجهلهم مسيئ آمن‬:)‫وقال (صلى اهلل عليه وآله‬
And heasws said: ‘The most intellectual of the people is the fearful good doer, and the most
ignorant of them is sinful one feeling safe’.
.‫ رأس العقل بعد االميان باهلل التحبب إىل الناس‬:‫ قال‬،)‫ عن النيب (صلى اهلل عليه وآله‬:‫ ضه‬- 18
86
87
88
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From the Prophetsaww having said: ‘The head of the intellect, after the Eman with Allah azwj, is
the love towards the people’.89
‫ أو لذة‬،‫ ليس للعاقل أن يكون شاخصا إال يف ثالث مرمة ملعاش أو حظوة يف معاد‬:)‫ قال أمري املؤمنني (عليه السالم‬:‫ ضه‬- 19
.‫يف غري حمرم‬
Amir Al-Momineenasws said: ‘It isn’t for the intellectual that he happens to be firm except in
three – repairing the livelihood, or prestige regarding the Hereafter, or pleasure in other
than the Prohibitions’.90
.‫ و إن العمال بطاعة اهلل هم العقالء‬،‫ العمل بطاعة اهلل‬:‫ ما العقل ؟ قال‬:‫ روي أن النيب (صلى اهلل عليه وآله) قيل له‬:‫ ضه‬- 20
And it is reported that the Prophetsaww, it was said to himsaww, ‘What is the intellect?’ Hesaww
said: ‘The action in obedience to Allahazwj, and the workers in the obedience to Allah azwj,
they are the intellectuals’.91
‫ إمنا اجملنون‬،‫ بل هو مصاب‬:‫ إنه جمنون فقال‬:‫ ما له ؟ فقيل‬:‫ فقال‬،‫ وروي أن رسول اهلل (صلى اهلل عليه وآله) مر مبجنون‬- 21
.‫من آثر الدنيا على اآلخرة‬
And it is reported that Rasool-Allahsaww passed by an insane person, and hesaww said: ‘What
is the matter with him?’ It was said, ‘He is insane’. So hesaww said: ‘But he is sane, rather the
insane is one who prefers the world over the Hereafter’.92
(P.S. – Hadeeth 22 is missing)
‫ روي عن أمري املؤمنني (عليه السالم) عن النيب (صلى اهلل عليه وآله) أنه قال ينبغي للعاقل إذا كان عاقال أن يكون‬:‫ ضه‬- 23
‫ وساعة يأيت أهل العلم الذين ينصرونه يف أمر دينه‬،‫ وساعة حياسب فيها نفسه‬،‫ ساعة يناجي فيها ربه‬:‫له أربع ساعات من النهار‬
.‫ و ساعة خيلي بني نفسه ولذهتا من أمر الدنيا فيما حيل وحيمد‬،‫وينصحونه‬
It is reported from Amir Al-Momineenasws, from the Prophetsaww having said: ‘It is befitting
for the intellectual, when he was an intellectual, that there happen to be four timings for
him, from the day – a time when he whispers to his Lordazwj, and a time during which he
reckons himself, and a time when he goes to the people of knowledge, those who can help
him in the matters of his Religion and advise him, and a time when he is alone with himself
and its pleasures from the matters of the world in what is Permissible, and he extols and
praises (Allahazwj)’.93
89
90
91
92
93
Page 51 of 170
،‫ وأجزل حظوظه احلكمة‬،‫ وأوثق احلديث له العلم‬،‫ أفضل طبائع العقل العبادة‬:)‫ قال الصادق (عليه السالم‬:‫ ختص‬- 24
.‫وأفضل ذخائره احلسنات‬
Al-Sadiqasws said: ‘The most superior nature of the intellect is the worship, and the firmest
Hadeeth for him is the knowledge, and the most liberal fortune is the wisdom, and the most
superior of his hoard are the good deeds’.94
.‫ والصمت إال من خري‬،‫ وحسن اليقني‬،‫ التواضع هلل‬:‫ كمال العقل يف ثالث‬:)‫ وقال (عليه السالم‬- 25
And heasws said: ‘Perfection of the intellect is in three – the humbleness to Allahazwj, and
good conviction, and the silence except from goodness’.95
.‫ واجلهل باهلل فاولئك هم اخلاسرون‬،‫ وشدة املراء‬،‫ الكرب‬:‫ اجلهل يف ثالث‬:‫ وقال‬- 26
And heasws said: ‘The ignorance is in three – the arrogance, and severe showing off, and the
ignorance with Allahazwj, so those ones, they would be the losers’.96
.‫ مث ينقص عقله بعد ذلك‬،‫ يزيد عقل الرجل بعد االربعني إىل مخسني وستني‬:)‫ وقال (عليه السالم‬- 27
And heasws said : ‘The intellect of the man increases after (the age of) forty up to (the age of)
sixty five, and his intellect reduces after that’.97
‫ وإن‬،‫ فإن أنكره فهو عاقل‬،‫ إذا أردت أن ختترب عقل الرجل يف جملس واحد فحدثه يف خالل حديثك مبا ال يكون‬:‫ وقال‬- 28
.‫صدقه فهو أمحق‬
And heasws said: ‘If you want to know the intellect of the man in one sitting, then discuss
with him in private your discussion with what cannot happen, so if he denies it, then he is an
intellectual, and if he ratifies it, then he is an idiot’.98
.‫ ال يلسع العاقل من جحر مرتني‬:)‫ وقال (عليه السالم‬- 29
And heasws said: ‘The intellectual will not offend loudly, twice’.99
‫ يا هشام إن اهلل تبارك‬:)‫ قال (عليه السالم‬.‫ وصية موسى بن جعفر (عليهما السالم) هلشام بن احلكم وصفته للعقل‬:‫ ف‬- 30
‫ بشر عبادي الذين يستمعون القول فيتبعون أحسنه أولئك الذين هديهم اهلل‬:‫ فقال‬،‫وتعاىل بشر أهل العقل والفهم يف كتابه‬
.‫وأولئك هم اولوا االلباب‬
94
95
96
97
98
99
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The bequest of Musaasws Bin Ja’farasws to Hisham Bin Al-Hakam, and hisasws description of the
intellect: - ‘O Hisham! Allahazwj Blessed and High Gave glad tidings to the people of the
intellect and the understanding in Hisazwj Book, so Heazwj Said: therefore give glad tidings to
My servants [39:17] Those who are listening intently to the Word and they are following
the best of it, those are they whom Allah Guided, and those, they are the ones of
understanding [39:18].
‫ وإهلكم‬:‫ ودهلم على ربوبيته باالدلة فقال‬،‫ وأفضى إليهم بالبيان‬،‫يا هشام بن احلكم إن اهلل عزوجل أكمل للناس احلجج بالعقول‬
‫إله واحد ال إله إال هو الرمحن الرحيم إن يف خلق السموات واالرض واختالف الليل والنهار والفلك اليت جتري يف البحر مبا ينفع‬
‫الناس وما أنزل اهلل من السماء من ماء فأحيا به االرض بعد موهتا وبث فيها من كل دابة وتصريف الرياح والسحاب املسخر بني‬
.‫السماء واالرض اليات لقوم يعقلون‬
O Hisham! Allahazwj Blessed and Exalted Perfected the argument to the people by the
intellects and Helped the Prophetsas with the proclamations, and Pointed themas upon
Hisazwj Lordship by the evidence, so Heazwj Said: And your God is one God! There is no god
except Him; He is the Beneficent, the Merciful [2:163] Surely in the Creation of the skies
and the earth, and the interchange of the night and the day, and the ships which sail in the
sea with what benefits the people, and what Allah Sends down from the sky, from a
water, so the earth is revived by it after its death, and the dispersal therein from every
animal, and the changing of the winds, and the clouds subservient between the sky and
the earth, there are signs for a people who are understanding [2:164].
‫ وسخر لكم الليل والنهار والشمس والقمر والنجوم‬:‫يا هشام قد جعل اهلل عزوجل دليال على معرفته بأن هلم مدبرا فقال‬
‫مسخرات بأمره إن يف ذلك اليات لقوم يعقلون‬
O Hisham! Allahazwj has Made that to be a pointer to Hisazwj recognition that it has been
Regulated for them, so Heazwj Said: And He Made subservient for you the night, and the
day, and the sun, and the moon; and the stars are made subservient by His Command.
Surely there are signs in this for a people who use their intellects [16:12].
‫ حم والكتاب املبني إنا جعلناه قرآنا عربيا لعلكم تعقلون‬:‫وقال‬
And Said: Surely, We have Revealed it as an Arabic Quran, so you may use your intellect
[12:2].
.‫وقال ومن آياته يريكم الربق خوفا وطمعا وينزل من السماء ماء فيحيي به االرض بعد موهتا إن يف ذلك اليات لقوم يعقلون‬
And Said: He is the One Who Shows you the lightning Causing fear and hope and Raises
the heavy cloud [13:12].
‫ وما احليوة الدنيا إال لعب وهلو وللدار اآلخرة خري للذين يتقون أفال‬:‫ فقال‬،‫ ورغبهم يف اآلخرة‬،‫يا هشام مث وعظ أهل العقل‬
‫ وما اوتيتم من شئ فمتاع احليوة الدنيا وزينتها وما عند اهلل خري وأبقى أفال تعقلون‬:‫) وقال‬1( ‫تعقلون‬
Page 53 of 170
O Hisham! Then Heazwj Advised the people of the intellects and Made them to be desirous
for the Hereafter, so Heazwj Said: And what is the life of the world except for a play and
sport? And the House of the Hereafter is better for those who fear. Will you then not
understand? [6:32].
.‫ مث دمرنا اآلخرين وإنكم لتمرون عليهم مصبحني وبالليل أفال تعقلون‬:‫يا هشام مث خوف الذين ال يعقلون عذابه فقال‬
O Hisham! Then Heazwj Frightened those who are not using their intellects of Hisazwj
Punishment, so the Exalted said: And you are passing by them in the morning And you are
passing by them in the morning [37:137] And at night. So, will you not use your intellects?
[37:138].
‫ وتلك االمثال نضرهبا للناس وما يعقلها إال العاملون‬:‫يا هشام مث بني أن العقل مع العلم فقال‬
O Hisham! Then Heazwj Explained that the intellect is with the knowledge, so Heazwj Said: And
these examples, We Strike these for the people, and none understand these except for the
learned ones [29:43].
‫ قالوا بل نتبع ما ألفينا عليه آباءنا أولو كان آباؤهم ال‬،‫ وإذا قيل هلم اتبعوا ما أنزل اهلل‬:‫يا هشام مث ذم الذين ال يعقلون فقال‬
‫يعقلون شيئا وال يهتدون‬
O Hisham! Then Heazwj Condemned those who are not using their intellects, so He azwj Said:
And when it is said to them, ‘Follow what Allah has Revealed!’, they are saying, ‘But, we
follow what we found our fathers to be upon’, even though their fathers were neither
understanding anything nor were they Guided [2:170].
‫ إن شر الدواب عند اهلل الصم البكم الذين ال يعقلون‬:‫وقال تعاىل‬
And the Exalted Said: Surely the vilest animals in the Presence of Allah are the deaf, the
dumb, those who are not using their intellects [8:22].
‫ ولئن سألتهم من خلق السموات واالرض ليقولن اهلل قل احلمد هلل بل أكثرهم ال يعقلون‬:‫وقال‬
And if you were to ask them: ‘Who Created the skies and the earth?’ They would be
saying, ‘Allah’. Say: ‘The Praise is for Allah’. But, most of them are not using their intellects
[31:25].
‫ وإن تطع أكثر من يف االرض يضلوك عن سبيل اهلل‬:‫مث ذم الكثرة فقال‬
Then Heazwj Condemned the majority, so Heazwj Said: And if you were to obey most of the
ones in the earth, they would stray you from the Way of Allah. [6:116].
.‫ أكثر الناس ال يعقلون وأكثرهم ال يشعرون‬:‫وقال‬
Page 54 of 170
And Heazwj Said: Most of the people are not using their intellect, and most of them are not
aware (P.S. This Verse does not exist in the current version of the Quran)
‫وما آمن معه إال قليل‬. ‫ وقليل ما هم‬:‫ وقليل من عبادي الشكور وقال‬:‫يا هشام مث مدح القلة فقال‬
O Hisham! Then Heazwj Praised the minority, so Heazwj Said: and a few from My servants are
grateful [34:13]. And Said: and they are few’ [38:24]. And there did not believe in him
except a few [11:40].
‫ يؤيت احلكمة من يشاء ومن يؤت احلكمة فقد اويت‬:‫ فقال‬،‫ وحالهم بأحسن احللية‬،‫يا هشام مث ذكر اويل االلباب بأحسن الذكر‬
.‫خريا كثريا وما يذكر إال اولوا االلباب‬
O Hisham! Then Heazwj Mentioned the ones of the understanding with the best of the
mentions, and Adorned them with the best of the adornments, so He azwj Said: He Gives the
Wisdom to one He so Desires to, and the one who is Given the Wisdom, so he has been
Given abundant good; and none would mention (words of thanks) except for the ones of
understanding [2:269].
،‫ إن يف ذلك لذكرى ملن كان له قلب يعين العقل‬:‫يا هشام إن اهلل يقول‬
O Hisham! Allahazwj the Exalted is Saying in Hisazwj Book: Surely, there is a Zikr in that for one
who has a heart for him [50:37] – meaning the intellect.
.‫ الفهم والعقل‬:‫ ولقد آتينا لقمان احلكمة قال‬:‫وقال‬
And Heazwj Said: ‘And We had Given the Wisdom to Luqman [31:12]. Heasws said: ‘The
understanding and the intellect’.
‫ يا بين إن الدنيا حبر عميق قد غرق فيه عامل كثري فلتكن سفينتك‬،‫ تواضع للحق تكن أعقل الناس‬:‫يا هشام إن لقمان قال البنه‬
.‫ وسكاهنا الصرب‬،‫ ودليلها العلم‬،‫ وقيمها العقل‬،‫ و شراعها التوكل‬،‫ وجسرها االميان‬،‫فيها تقوى اهلل‬
O Hisham! Luqmanas said to hisas son: ‘Be humble to the Truth, you will come to be the most
intellectual of the people, and that the attractiveness in front of the Truth is of little (value).
O myas son! The world is a deep ocean. A lot of learned people have drowned in it, therefore
make your ship in it to be the fear of Allahazwj, and the Eman to be its load, and the reliance
(upon Allahazwj) as its sails, and the intellect as its captain, and the knowledge as its indicator
(navigator), and the patience as its passenger’.
‫ وكفى بك‬.‫ ومطية العاقل التواضع‬،‫ ولكل شئ مطية‬.‫ ودليل التفكر الصمت‬،‫ ودليل العاقل التفكر‬،‫يا هشام لكل شئ دليل‬
.‫جهال أن تركب ما هنيت عنه‬
O Hisham! For everything there is an indicator, and the indicator for the intellect is the
pondering, and the indicator of the pondering is the silence. And for everything there is a
Page 55 of 170
ride, and a ride of the intellect is the humbleness and it would suffice with you as being an
ignorant one if you were to indulge in what you have been Forbidden from.
‫ أهنا‬:‫ ولو كان يف يدك لؤلؤة وقال الناس‬،‫ لؤلؤة ما كان ينفعك وأنت تعلم أهنا جوزة‬:‫يا هشام لو كان يف يدك جوزة وقال الناس‬
.‫جوزة ما ضرك وأنت تعلم أهنا لؤلؤة‬
O Hisham! If there was a walnut in your hands and the people said, ‘A pearl’, it would not
benefit you, and you know very well it is a walnut; and if there was a pearl in your hand and
the people said, ‘A walnut!’, it would not harm you, and you know very well that it is a pearl.
‫ وأعلمهم بأمر اهلل‬،‫يا هشام ما بعث اهلل أنبياءه ورسله إىل عباده إال ليعقلوا عن اهلل فأحسنهم استجابة أحسنهم معرفة هلل‬
.‫ وأعقلهم أرفعهم درجة يف الدنيا واآلخرة‬،‫أحسنهم عقال‬
O Hisham! Allahazwj did not Send Hisazwj Prophetsas and Hisazwj Rasoolsas to Hisazwj servant
except that theyas would be using theiras intellects about Allahazwj. Therefore, the best of
themas in Answering is the best of themas in understanding, and the most knowledgeable of
themas with the Commands of Allahazwj is the best of themas in intellect, and the most
perfect of themas in intellect is the highest of themas in status in the world and the
Hereafter.
.‫ وال يتعاظم إال وضعه اهلل‬،‫يا هشام ما من عبد إال وملك آخذ بناصيته فال يتواضع إال رفعه اهلل‬
O Hisham! There is none from a servant except and there is an Angel who seizes his
forelock, so he is not humble except Allahazwj Raises him, and he does not grow bigger
except Allahazwj Places him down.
‫ وأما‬،)‫ فأما الظاهرة فالرسل واالنبياء واالئمة (عليهم السالم‬،‫ وحجة باطنة‬،‫ حجة ظاهرة‬:‫يا هشام إن هلل على الناس حجتني‬
.‫الباطنة فالعقول‬
O Hisham! For Allahazwj, upon the people, are two (kinds of) Proofs – an apparent Proof and
a hidden Proof. As for the apparent Proofs, so these are the Rasools as, and the Prophetsas,
and the Imamsasws; and as for the hidden, so these are the intellects.
.‫ وال يغلب احلرام صربه‬،‫يا هشام إن العاقل الذي ال يشغل احلالل شكره‬
O Hisham! The intellectual is the one whom the Permissible do not pre-occupy him from
thanking Himazwj, nor do the Prohibitions overcome his patience.
‫ وحما طرائف حكمته‬،‫ من أظلم نور فكره بطول أمله‬:‫يا هشام من سلط ثالثا على ثالث فكأمنا أعان هواه على هدم عقله‬
.‫ وأطفأ نور عربته بشهوات نفسه فكأمنا أعان هواه على هدم عقله ومن هدم عقله أفسد عليه دينه ودنياه‬،‫بفضول كالمه‬
O Hisham! The one whom three (things) overcome three (things) so it is as if he is assisted
upon the ruination of his own intellect – the one who darkens the light of his pondering by
Page 56 of 170
the prolongation of his expectancies, and his antics delete his wisdom by the vanities of his
speech, and he extinguishes the light of his learning (lessons) by the lustful desires of his
self. Thus, it is as if he is assisting himself upon the ruination of his own intellect. And the
one who ruins his intellect, his Religion and his world would be spoilt upon him.
.‫يا هشام كيف يزكو عند اهلل عملك وأنت قد شغلت عقلك عن أمر ربك وأطعت هواك على غلبة عقلك‬
O Hisham! How can your deeds be Purified in the Presence of Allah azwj and you have pre-
occupied your heart from (obeying) the Commands of your Lord azwj and are obeying your
own whims upon overcoming your own intellect?
‫ فمن عقل عن اهلل تبارك وتعاىل اعتزل أهل الدنيا والراغبني فيها ورغب فيما عند‬،‫يا هشام الصرب على الوحدة عالمة قوة العقل‬
.‫ ومعزه يف غري عشرية‬،‫ وغناه يف العيلة‬،‫ و صاحبه يف الوحدة‬،‫ وكان انسه يف الوحشة‬،‫ربه‬
O Hisham! The patience upon the loneliness is a sign of the strength of the intellect. So the
one who uses his intellect about Allahazwj would isolate himself from the people of the world
and the ones who are desirous (for it) therein, and he would be desirous regarding what is
in the Presence of Allahazwj; and it would that Allahazwj would be his Comfort during the fear,
and his Companion during the loneliness, and his Richness during the poverty, and his
Consolation from without (having) a tribe.
‫ وال علم إال من‬،‫ والتعلم بالعقل يعتقد‬،‫ والعلم بالتعلم‬،‫ والطاعة بالعلم‬،‫ وال جناة إال بالطاعة‬،‫يا هشام نصب اخللق لطاعة اهلل‬
.‫ ومعرفة العامل بالعقل‬،‫عامل رباين‬
O Hisham! Establish the Truth for the obedience of Allah azwj, and there is no salvation except
by the obedience, and the obedience is with the knowledge, and the knowledge is with the
learning, and the learning is with the intellectual thought; and there is no knowledge except
from a Divine Scholarasws, and the recognition of the knowledge is with the intellect.
.‫ وكثري العمل من أهل اهلوى واجلهل مردود‬،‫يا هشام قليل العمل من العاقل مقبول مضاعف‬
O Hisham! The few deeds from the learned are Accepted (and) multiplied, and the abundant
deeds from the people of the opinions and the ignorant ones are rejected.
.‫ وإن كان ال يغنيك ما يكفيك فليس شئ من الدنيا يغنيك‬،‫يا هشام إن كان يغنيك ما يكفيك فأدىن ما يف الدنيا يكفيك‬
O Hisham! If whatever suffices you enriches you, then the lease of what is in the world you
suffice you, and if whatever suffices you does not enrich you, then there isn’t anything from
the world which can enrich you.
.‫يا هشام إن العقالء تركوا فضول الدنيا فكيف الذنوب ؟ وترك الدنيا من الفضل وترك الذنوب من الفرض‬
Page 57 of 170
O Hisham! The intellectual ones are neglecting the vanities of the world, so how (would they
not neglect) the sins, and the neglect of the world is from the merits and neglect of the sins
is from the Obligations.
‫ فمن طلب اآلخرة طلبته الدنيا حىت‬،‫ الهنم علموا أن الدنيا طالبة ومطلوبة‬،‫ ورغبوا يف اآلخرة‬،‫يا هشام إن العقالء زهدوا يف الدنيا‬
.‫ ومن طلب الدنيا طلبته اآلخرة فيأتيه املوت فيفسد عليه دنياه وآخرته‬،‫يستويف منها رزقه‬
O Hisham! The intellectuals are ascetic regarding the world and are desirous regarding the
Hereafter, because they know that the world is a seeker and is sought, and the Hereafter is
a seeker and is sought. Thus, the one who seeks the Hereafter, he would seek the world (to
the extent) until it fulfils his sustenance from it, and the one who seeks the world, the
Hereafter would seek him, and the death would come to him, so it would spoil his world
upon him and (as well as) his Hereafter.
‫ فمن‬،‫ بأن يكمل عقله‬،‫ والسالمة يف الدين فليتضرع إىل اهلل يف مسألته‬،‫ وراحة القلب من احلسد‬،‫يا هشام من أراد الغىن بال مال‬
.‫ ومن مل يقنع مبا يكفيه مل يدرك الغىن أبدا‬،‫ ومن قنع مبا يكفيه استغىن‬،‫عقل قنع مبا يكفيه‬
O Hisham! The one who intends the riches without wealth, and at ease his heart from the
envy, and the safety in the Religion, so let him beseech to Allah azwj Mighty and Majestic that
his intellect is to be perfected. So the one who has intellect would be content with whatever
would suffice him, and the one who is contented with whatever suffices him, would be
needless, and the one who is not content with what suffices him, would not achieve the
riches, ever’.
‫ ربنا ال تز قلوبنا بعد إذ هديتنا وهب لنا من لدنك رمحة إنك أنت‬:‫يا هشام إن اهلل عزوجل حكى عن قوم صاحلني أهنم قالوا‬
.‫ حني علموا أن القلوب تزيغ وتعود إىل عماها ورداها‬.)1( ‫الوهاب‬
O Hisham! Allahazwj has Related about a righteous people that they were saying ‘Our Lord!
Do not Let our hearts to deviate after You have Guided us aright, and Grant us Mercy from
You; surely You are the Bestower [3:8], when they came to know that the hearts do deviate
and returns to their blindness and their rejections.
‫ وال‬،‫إنه مل خيف اهلل من مل يعقل عن اهلل ومن مل يعقل عن اهلل مل يعقد قلبه على معرفة ثابتة يبصرها ومل جيد حقيقتها يف قلبه‬
‫يكون أحد كذلك إال من كان قوله لفعله مصدقا وسره لعالنيته موافقا الن اهلل ال يدل على الباطن اخلفي من العقل إال بظاهر‬
.‫منه وناطق عنه‬
He does not fear Allahazwj, the one who does not use his intellect about Allahazwj, and the
one who does not use his intellect about Allahazwj, would not have certainty of his heart
upon the affirmed recognition to see it and find its reality in his heart; and no one can
happen to be like that except the one whose word were endorsed by his deeds, and his
private and public (matters) were harmonious, because Allahazwj, Blessed is Hisazwj Name,
does not Indicate upon the hidden (matters), concealed from the intellect, except by the
apparent from it and the Spoken about it.
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‫ ما من شئ عبد اهلل به أفضل من العقل وما مت عقل امرؤ حىت يكون فيه خصال‬:‫يا هشام كان أمري املؤمنني (عليه السالم) يقول‬
،‫ ونصيبه من الدنيا القوت‬،‫ وفضل قوله مكفوف‬،‫ وفضل ماله مبذول‬،‫ والرشد واخلري منه مأموالن‬،‫ الكفر والشر منه مأمونان‬:‫شىت‬
O Hisham! It was so that Amir Al-Momineenasws was saying: ‘Allahazwj has not been
worshipped with anything superior than the intellect’. And the intellect of a person cannot
be completed until there happen to be various characteristics in him – The (people would
be) secured from (any form of) disbelief and the evil (being exercised) from him, and both
the righteous guidance and the goodness be expected from him; he would give away from
the excess of his wealth, and he would restrain from the excess of his words, and his share
from the world would (just) be the subsistence.
‫ يستكثر قليل املعروف من‬،‫ الذل أحب إليه مع اهلل من العز مع غريه والتواضع أحب إليه من الشرف‬،‫وال يشبع من العلم دهره‬
.‫ وهو متام االمر‬،‫ وأنه شرهم يف نفسه‬،‫غريه ويستقل كثري املعروف من نفسه ويرى الناس كلهم خريا منه‬
He would never consider himself that he has learned enough his life-time. To be with
Allahazwj, although in a very humble state, is far better to him (a person of intelligence) than
to live much honoured with others. He would consider it as a lot, the little goodness from
others, and he would consider it as little, the abundant goodness from himself; and he
would see the people, all of them, better than him, and that he (would consider) within
himself as the most evil of them. And it is the complete matter.
.‫ ومن حسن بره بإخوانه وأهله مد يف عمره‬،‫ ومن حسنت نيته زيد يف رزقه‬،‫يا هشام من صدق لسانه زكا عمله‬
O Hisham! One who is truthful of tongue would purify his deeds, and one who is of good
intentions would get an increase in his sustenance, and one who is good in being righteous
with his brethren and his family would have an extension in his lifespan.
.‫ وال متنعوها أهلها فتظلموهم‬،‫يا هشام ال متنحوا اجلهال احلكمة فتظلموها‬
O Hisham! Do not give the wisdom to the ignorant one for you will have been unjust to
them, and do not deprive it from its deserving ones, for you will have been unjust to them.
.‫يا هشام كما تركوا لكم احلكمة فاتركوا هلم الدنيا‬
O Hisham! Just as they have left the wisdom to be for you, so leave the world to be for
them.
‫ أما إن أبدانكم‬،‫ وإن أعظم الناس قدرا الذي ال يرى الدنيا لنفسه خطرا‬:‫ وال مروة ملن ال عقل له‬،‫يا هشام ال دين ملن ال مروة له‬
.‫ فال تبيعوها بغريها‬،‫ليس هلا مثن إال اجلنة‬
O Hisham! There is no Religion for the one who has no magnanimity for him, and there is no
magnanimity for the one who has no intellect for him; and that the greatest of the people in
worth is the one who does not see the world for himself as a threat. However, there is no
Page 59 of 170
price for yourself (your bodies) other than the Paradise, therefore do not sell it for
something else.
‫ جييب إذا سئل وينطق‬،‫ ال جيلس يف صدر اجمللس إال رجل فيه ثالث خصال‬،‫يا هشام إن أمري املؤمنني (عليه السالم) كان يقول‬
.‫ فمن مل يكن فيه شئ منهن فجلس فهو أمحق‬،‫ ويشري بالرأي الذي فيه صالح أهله‬،‫إذا عجز القوم عن الكالم‬
Amir Al-Momineenasws said: ‘A man should not sit at the top (podium) of the gathering
(presiding over it) except these three characteristics are in him, or (at least) one of these. So
the one who does not happen to have anything from these in him, and he sits (presides), so
he is an idiot.
‫ الذين قص‬:‫ يا بن رسول اهلل ومن أهلها ؟ قال‬:‫ قيل‬،‫وقال احلسن بن علي (عليه السالم) إذا طلبتم احلوائج فاطلبوها من أهلها‬
.‫ هم اولوا العقول‬:‫ قال‬.‫ إمنا يتذكر اولوا االلباب‬:‫ فقال‬،‫اهلل يف كتابه وذكرهم‬
Al-Hassanasws Bin Aliasws said: ‘Whenever you see the needs, so seek them from its rightful
ones’. It was said, ‘O sonasws of Rasool-Allahsaww! And who are its rightful onesasws?’ Heasws
said: ‘Thoseasws whom Allahazwj has Related in Hisazwj Book and Mentioned themasws Saying:
But rather, the ones with the understanding will be mindful [13:19]. Heasws said: ‘They are
the ones with intellect’.
‫ وطاعة والة العقل متام‬،‫ وأدب العلماء زيادة يف العقل‬،‫ جمالسة الصاحلني داعية إىل الصالح‬،)‫وقال علي بن احلسني (عليه السالم‬
‫ وفيه راحة البدن عاجال‬،‫ وكف االذى من كمال العقل‬،‫ وإرشاد املستشري قضاء حلق النعمة‬،‫ واستتمام املال متام املروة‬،‫العز‬
.‫وآجال‬
And Aliasws Bin Al-Husaynasws said: ‘(Sitting in the) gatherings of the righteous makes one to
be virtuous, and association with scholars (is a means of) enhancing one’s intellect, and
obedience to the just rulers completes the honour. And an investment of wealth for profit
is a dignifying practice, and guiding the consulting one is a fulfilment of the rights of the
favour; and restraint from harming (others) is from the perfection of the intellect, and
therein is rest for the body, now and later on.
،‫ وال يرجو ما يعنف برجاءه‬،‫ وال يعد ما ال يقدر عليه‬،‫ وال يسأل من خياف منعه‬،‫يا هشام إن العاقل ال حيدث من خياف تكذيبه‬
.‫وال يتقدم على ما خياف العجز عنه‬
O Hisham! Neither does the intellectual narrate out of fear of being belied, nor does he ask
(for help) out of fear of being prevented, nor does he count on what he has no ability over,
nor does he hope in what he would be scolded with his hopes, nor does he proceed upon
what he fears he is unable to accomplish.
‫ والعدل يف الرضاء‬،‫ اوصيكم باخلشية من اهلل يف السر و العالنية‬:‫وكان أمري املؤمنني (عليه السالم) يوصي أصحابه يقول‬
،‫ وتعفوا عمن ظلمكم وتعطفوا على من حرمكم‬،‫ وأن تصلوا من قطعكم‬،‫ واالكتساب يف الفقر والغىن‬،‫والغضب‬
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And Amir Al-Momineenasws had bequeathed to hisasws companions saying: ‘Iasws bequeath
you with having fear of Allahazwj, in private and in the open, and the justice during the
happiness and the anger, and the attaining (good deeds) during the poverty and the
richness, and that you should maintain relationships with the one who cuts if off from you,
and that you should pardon the ones who wrong you, and be kind upon the ones from your
family.
‫ وال يدخل النار‬،‫ فإنه ال يدخل اجلنة خبيل‬،‫ وعليكم بالسخاء‬،‫ وإياكم والبخل‬،‫ وقولكم ذكرا‬،‫ وصمتكم فكرا‬،‫وليكن نظركم عربا‬
.‫سخي‬
And let your sights take lessons, and your silence be for thinking, and your words be Zikr.
And beware of the stinginess, and upon you is the generosity, so a stingy one will not enter
the Paradise, nor would a generous one enter the Fire’.
‫ وذكر املوت والبلى وعلم أن اجلنة‬،‫ والبطن وما وعى‬،‫ فحفظ الرأس وما حوى‬:‫يا هشام رحم اهلل من استحيا من اهلل حق احلياء‬
.‫ والنار حمفوفة بالشهوات‬،‫حمفوفة باملكاره‬
O Hisham! May Allahazwj have Mercy on the one who is embarrassed from Allahazwj, of
rightful embarrassment – so he preserves the head and what it contains, and the belly and
what it retains, and remembers the death, and the afflictions, and knows that the Paradise
is surrounded with the difficulties and the Fires is surrounded with the desires.
.‫ ومن كف غضبه عن الناس كف اهلل عنه غضبه يوم القيامة‬،‫يا هشام من كف نفسه عن أعراض الناس أقال اهلل عثرته يوم القيامة‬
O Hisham! One who restrains himself from exposing the people, Allah azwj will Reduce his
stumbling blocks on the Day of Judgment, and one who restrains his anger from the people,
Allahazwj would Restrain Hisazwj Anger on the Day of Judgment’.
.‫يا هشام إن العاقل ال يكذب وإن كان فيه هواه‬
O Hisham! The intellectual will not lie and even if there was his personal desire regarding it.
،‫ وقتل غري قاتله‬،‫يا هشام وجد يف ذؤابة سيف رسول اهلل (صلى اهلل عليه وآله) أن أعىت الناس على اهلل من ضرب غري ضاربه‬
‫ ومن أحدث حدثا أو آوى حمدثا مل يقبل اهلل منه‬.)‫ومن توىل غري مواليه فهو كافر مبا أنزل اهلل على نبيه حممد (صلى اهلل عليه وآله‬
.‫يوم القيامة صرفا وال عدال‬
O Hisham! There was found to be inscribed at the top of the sword of Rasool-Allahsaww: “The
most audacious of the people against Allahazwj is one who strikes without having been struck
upon, and kills without being fought against, and one who takes as a Guardian other than
Hisazwj Guardiansasws, so he is a Kafir (disbelieve) in what Allahazwj Revealed unto Hisazwj
Prophet Muhammadsaww”, and one who innovates and innovation, or shelters and
innovator, Allahazwj will not Accept from him on the Day of Judgment, neither any
repentance nor any ransom’.
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.‫ وترك احلسد والعجب والفخر‬،‫ وبر الوالدين‬،‫يا هشام أفضل ما تقرب به العبد إىل اهلل بعد املعرفة به الصالة‬
O Hisham! The most superior of what the servant can be closer to Allahazwj, after the
recognition of Himazwj, is the Salat, and the kindness to the parents, and leaving the envy
and the self-conceitedness and the pride’.
‫ وخذ موعظتك من الدهر‬،‫ فانظر أي يوم هو ؟ وأعد له اجلواب فإنك موقوف ومسؤول‬،‫يا هشام أصلح أيامك الذي هو أمامك‬
‫ وانظر يف تصرف الدهر‬،‫ واعقل عن اهلل‬،‫وأهله فإن الدهر طويلة قصرية فاعمل كأنك ترى ثواب عملك لتكون أطمع يف ذلك‬
،‫وأحواله فان ما هو آت من الدنيا كما وىل منها فاعترب هبا‬
O Hisham! Correct your day which is in front of you, so look, which day is it? And prepare
the answer for it, for you would be standing and Questioned; and take your preaching from
the era and its people, for the era is a prolonged short, therefore do your deeds as if you can
see the Rewards of your deeds, in order for you to become covetous regarding that; and use
your intellect about Allahazwj, and look into the changing times and its states, for whatever
comes from the world is just like what turns back from it, therefore take a lesson with it.
‫ إن مجيع ما طلعت عليه الشمس يف مشارق االرض ومغارهبا حبرها وبرها وسهلها وجبلها‬:)‫وقال علي بن احلسني (عليه السالم‬
‫عند ويل من أولياء اهلل وأهل املعرفة حبق اهلل كفئ الظالل‬
And Aliasws Bin Al-Husaynasws said: ‘The entirety of what the sun emerges upon in the easts of
the earth and its wests (eastern and western lands), and its seas, and its deserts, and its
coasts, and its mountains are (all) with a Guardianasws from the Guardiansasws of Allahazwj and
the people of the understanding of the Rights of Allah azwj, like the shadows’.
‫ فإنه من رضي من‬،‫ فال تبيعوها بغريها‬،‫ فليس النفسكم مثن إال اجلنة‬،‫ أو ال حر يدع هذه اللماظة الهلها ؟ يعين الدنيا‬:‫مث قال‬
.‫اهلل بالدنيا فقد رضي باخلسيس‬
Then heasws said: ‘Or is there no freedom to leave these left-overs for its deserving ones? -
meaning the world, for there isn’t for yourselves a price except for the Paradise, therefore
do not sell it for something else, for the one who is pleased with the world from Allah azwj, so
he has pleased himself with the inferior.
‫ وكذلك أنتم تدرسون احلكمة ولكن ال‬،‫يا هشام إن كل الناس يبصر النجوم ولكن ال يهتدي هبا إال من يعرف جماريها ومنازهلا‬
.‫يهتدي هبا منكم إال من عمل هبا‬
O Hisham! Every human being looks as the start but is not guided by these, except one who
recognises their flows and their houses, and similar to that, you are learning the wisdom,
but none of you would be guided by it except the one who acts (in accordance) with it.
‫ وتنسون‬،‫ يا عبيد السوء يهولكم طول النخلة وتذكرون شوكها ومؤونة مراقيها‬:‫يا هشام إن املسيح (عليه السالم) قال للحواريني‬
،‫ وتنسون ما تفضون إليه من نعيمها ونورها ومثرها‬،‫طيب مثرها ومرافقتها كذلك تذكرون مؤونة عمل اآلخرة فيطول عليكم أمده‬
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O Hisham! The Messiahas said to the disciples: ‘O evil servants! The length of the palm tree
terrifies you, and you are remembering its thorns and the stubble of its bark, and you are
forgetting the goodness of its fruits and it facilities. Similar to that, you are remembering the
hoard of the deeds of the Hereafter, so its term seems prolonged upon you, and you are
forgetting what are going towards, from its Bounties, and its lights, and its fruits.
‫ كذلك فأخلصوا االميان وأكملوه جتدوا حالوته‬،‫ ويهنئكم أكله‬،‫ وادقوا طحنه جتدوا طعمه‬.‫يا عبيد السوء نقوا القمح وطيبوه‬
.‫وينفعكم غبه‬
O evil servants! Clean the grain and sweeten it, and grind its flour and you will find its taste,
and its eating would be welcoming to you, therefore purify the Eman and perfect it, you will
find its sweetness, and its consequences would benefit you.
‫ لو وجدمت سراجا يتوقد بالقطران يف ليلة مظلمة الستضأمت به ومل مينعكم منه ريح نتنه كذلك ينبغي لكم أن‬:‫حبق أقول لكم‬
‫ وال مينعكم منه سوء رغبته فيها‬،‫تأخذوا احلكمة ممن وجدمتوها معه‬
Truly, Ias am saying to you, if you were to find a lamp ignited by the tar in the dark night, you
would be illuminated by it, and smell of its wind would not prevent you, similar to that, it is
befitting for you that you take to the wisdom from one you find it to be with, and the evil of
its craving should not prevent you from it.
‫ وقضاء‬،‫ فان دون غد يوما وليلة‬،‫ فال تنظروا بالتوبة غدا‬،‫ ال تدركون شرف اآلخرة إال برتك ما حتبون‬:‫يا عبيد الدنيا حبق أقول لكم‬
‫اهلل فيهما يغدو ويروح‬
O servants of the world! Truly, Ias am saying to you: You will not achieve the nobility of the
Hereafter except by leaving what you love, therefore do not anticipate the repentance
tomorrow, for besides tomorrow, there is a day and a night (still left), and the Judgment of
Allahazwj during these two will come and go.
‫ وكذلك من مل يعمل اخلطيئة‬،‫ إن من ليس عليه دين من الناس أروح وأقل مها ممن عليه الدين وإن أحسن القضاء‬:‫حبق أقول لكم‬
‫ ويصغرها‬،‫ وإن صغار الذنوب وحمقراهتا من مكائد إبليس حيقرها لكم‬،‫أروح وأقل مها ممن عمل اخلطيئة وإن أخلص التوبة وأناب‬
.‫ فتجتمع وتكثر فتحيط بكم‬،‫يف أعينكم‬
Truly, Ias am saying to you: ‘One upon whom there isn’t any debt from the people upon him,
would be more at rest and less stress than the one upon whom is the debt, and even if he
was of good decision making, and similar to that is one who does not do bad deeds would
be more at rest and less stress than the one who does bad deeds, and even if he was of
sincere repentance and penitent; and even if the small sins and their destruction from the
plots of Ibleesla belittle these for you and make them appear as small in your eyes, so you
would gather these and commit a lot and these would surround you.
‫ فشتان‬،‫ وضيعها بسوء فعله‬،‫ ورجل أتقنها بقوله‬،‫ وصدقها بفعله‬،‫ إن الناس يف احلكمة رجالن فرجل أتقنها بقوله‬:‫حبق أقول لكم‬
.‫ وويل للعلماء بالقول‬،‫ فطوىب للعلماء بالفعل‬،‫بينهما‬
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Truly, Ias am saying to you, that the people with regards to wisdom are two (types) of men –
so there is a man who is certain in his words and sincere in his deeds, and there is a man
who is certain in his words and wastes these by the evil of his deeds. There is a difference
between the two, therefore beatitude be to the scholars with the deeds, and woe be unto
the scholar with the words.
‫ وال جتعلوا قلوبكم مأوى‬،‫ واجعلوا قلوبكم بيوتا للتقوى‬،‫يا عبيد السوء اختذوا مساجد ربكم سجونا الجسادكم وجباهكم‬
.‫ وإن أصربكم على البالء الزهدكم يف الدنيا‬،‫للشهوات إن أجزعكم عند البالء الشدكم حبا للدنيا‬
O evil servants! Take the Masjids of your Lordazwj as prisons for your bodies and your backs,
and make your hearts to be houses for the piety, and do not make your hearts as shelters
for the lustful desires lest these would frustrate you during the afflictions and intensify your
love for the world, and if you are patient upon the afflictions, it would make you ascetic in
the world.
‫ كما تفعل بالفراس‬،‫ وال باالسد العاتية‬،‫ وال بالذئاب الغادرة‬،‫يا عبيد السوء ال تكونوا شبيها باحلداء اخلاطفة وال بالثعالب اخلادعة‬
.‫ وفريقا تقدرون هبم‬،‫ وفريقا ختدعون‬،‫ فريقا ختطفون‬:‫كذلك تفعلون بالناس‬
O evil servants! Do not become resembling the flashy cameleer, nor the deceiving foxes, nor
the treacherous wolves, nor the mighty lion, just as you deal with the horse, like that you
should be dealing with the people - a group you should be exerting, and a group you should
be tricking, and a group you should be appreciating.
‫ وباطنه فاسدا كذلك ال تغين أجسادكم اليت قد أعجبتكم وقد‬،‫ ال يغين عن اجلسد أن يكون ظاهره صحيحا‬:‫حبق أقول لكم‬
‫ وميسك النخالة‬،‫ ال تكونوا كاملنخل خيرج منه الدقيق الطيب‬،‫ وما يغين عنكم أن تنقوا جلودكم وقلوبكم دنسة‬،‫فسدت قلوبكم‬
.‫كذلك أنتم خترجون احلكمة من أفواهكم ويبقى الغل يف صدوركم‬
Truly, Ias am saying to you: ‘You will not avail from the body if its apparent happens to be
healthy, and its interior is spoilt, similar to that you will not avail from your bodies which are
fascinating you and your hearts are spoilt; And you will not avail from your skins are clean
and your hearts are filthy. Do not become like a sieve, the good flour comes out through it,
and the bran remains, similar to that, you are emitting the wisdom from your mouths, and
the rancour remains in your chests.
.‫يا عبيد الدنيا إمنا مثلكم مثل السراج يضيئ للناس وحيرق نفسه‬
O servants of the world! But rather, your example is like an example of the lamp illuminating
for the people and burns itself.
‫يا بين إسرائيل زامحوا العلماء يف جمالسهم ولو جثوا على الركب فإن اهلل حييي القلوب امليتة بنور احلكمة كما حييي االرض امليتة‬
.‫بوابل املطر‬
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O Children of Israel! Crowd around the scholars in your gatherings and even if they fall down
upon their knees, for Allahazwj Revives the dead hearts by the light of wisdom just as He azwj
Revives the dead land with the downpour of the (heavy) rain.
‫ طوىب للمصلحني بني الناس اولئك هم املقربون‬،‫ طوىب للمرتامحني اولئك هم املرحومون يوم القيامة‬:‫يا هشام مكتوب يف االجنيل‬
‫ طوىب للمتواضعني يف الدنيا اولئك يرتقون منابر امللك يوم‬،‫ طوىب للمطهرة قلوهبم اولئك هم املتقون يوم القيامة‬،‫يوم القيامة‬
.‫القيامة‬
O Hisham! It is written in the Evangel: “Beatitude be to the merciful ones, they would be the
Mercied ones on the Day of Judgment. Beatitude be to the reconcilers between the people,
they would be the ones of Proximity on the Day of Judgment. Beatitude be to the clean of
hearts, they would be the pious ones on the Day of Judgment. Beatitude to the ones humble
in the world, they would rise upon the pulpits of kings on the Day of Judgment”
‫ فحصنوا باب احللم فإن بابه‬،‫ وقلة وزر وخفة من الذنوب‬،‫يا هشام قلة املنطق حكم عظيم فعليكم بالصمت فإنه دعة حسنة‬
.‫ واملشاء إىل غري إرب‬.‫ وإن اهلل عز وجل يبغض الضحاك من غري عجب‬،‫الصرب‬
O Hisham! Lack of speech is great wisdom, therefore it is upon you with the silence, for it is
a good storage, and lack of burden and lightness from the sins, therefore fortify the door of
forbearance for it is a door of patience, and Allahazwj Mighty and Majestic Hates the laughter
from without any wonderment, and the walking to (somewhere) without a purpose.
‫ كما تستحيون من الناس‬،‫ فاستحيوا من اهلل يف سرائركم‬،‫وجيب على الوايل أن يكون كالراعي ال يغفل عن رعيته وال يتكرب عليهم‬
.‫ ورفعه غيبة عاملكم بني أظهركم‬،‫ فعليكم بالعلم قبل أن يرفع‬،‫ واعلموا أن الكلمة من احلكمة ضالة املؤمن‬،‫يف عالنيتكم‬
And it is Obligatory upon the guardian that he happens to be like a shepherd not being
neglectful of his sheep and is not arrogant upon them, therefore be embarrassed from
Allahazwj in your private just as you are embarrassed from the people in your public; and
know that the word of wisdom is a lost (property) of the Momin. It is upon you with the
knowledge before it is raised, and its raising would disappear your world between you.
‫ وصغر اجلاهل جلهله وال تطرده‬،‫ ودع منازعته‬،‫ وعظم العامل لعلمه‬،‫ وعلم اجلاهل مما علمت‬،‫يا هشام تعلم من العلم ما جهلت‬
.‫ولكن قربه وعلمه‬
O Hisham! Learn from the knowledge you are ignorant of, and teach the ignorant one from
what you have learnt, and revere the knowledge for its learning, and leave the disputing,
and belittle the ignorant one due to his ignorance and do not drive him away, but draw him
closer and teach him.
‫ يستبقون إىل‬،‫ وأسكتتهم عن النطق وإهنم لفصحاء عقالء‬،‫ إن هلل عبادا كسرت قلوهبم خشبته‬:‫وقال أمرياملؤمنني صلوات اهلل عليه‬
‫ وإهنم الكياس‬،‫ يرون يف أنفسهم أهنم أشرار‬،‫ وال يرضون له من أنفسهم بالقليل‬،‫ ال يستكثرون له الكثري‬،‫اهلل باالعمال الزكية‬
.‫وأبرار‬
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And Amir Al-Momineenasws said: ‘For Allahazwj there are servants who fear has broken their
hearts, and their silence from speaking, although they are of healthy intellect. They are
remaining to Allahazwj with the pure deeds, and they are not considering their abundance to
be abundant, nor are they pleased to Himazwj from themselves with the little. They are
viewing their own selves that they are evil, although they are with acumen and are
righteous’.
.‫ والبذاء من اجلفاء واجلفاء يف النار‬،‫يا هشام احلياء من االميان واالميان يف اجلنة‬
O Hisham! The embarrassment is from the Eman, and the Eman is in the Paradise, and the
obscenity is from the disloyalty, and the disloyalty is in the Fire.
‫ وأما الشاجب فالذي خيوض يف‬،‫ فأما الرابح فالذاكر هلل وأما السامل فالساكت‬:‫ وشاجب‬،‫ وسامل‬،‫ فرابح‬:‫يا هشام املتكلمون ثالثة‬
‫الباطل‬
O Hisham! The speakers are three – the gainer, the correct and the denouncer. So, as for the
gainer, he is the mentioner of Allahazwj, and as for the correct, he is the silent one, and as for
the denouncer, he is wader in the falsehood.
.‫إن اهلل حرم اجلنة على كل فاحش بذي قليل احلياء ال يبايل ما قال وال ما قيل فيه‬
Allahazwj has Prohibited the Paradise upon every immoral one, due to the lack of shame, nor
caring what he says nor what is said regarding him.
‫ فاختم على فيك كما ختتم على‬،‫ ومفتاح شر‬،‫ يا ميتغي العلم إن هذا اللسان مفتاح خري‬:‫وكان أبو ذر رضي اهلل عنه يقول‬
.‫ذهبك وورقك‬
Abu Zarrra was saying, ‘O seeker of the knowledge! This tongue is a key of goodness, and a
key of evil, therefore place a seal upon your mouth just as you tend to seal your gold and
your silver’.
‫ إن اعطي حسده وإن ابتلى‬،‫ و يأكله إذا غاب عنه‬،‫يا هشام بئس العبد عبد يكون ذا وجهني وذا لسانني يطري أخاه إذا شاهده‬
،‫ وأسرع الشر عقوبة البغي‬،‫ وإن أسرع اخلري ثوابا الرب‬،‫خذله‬
O Hisham! The most evil a servant can happen to be is when he is two-faced and two-
tongued. He pleases his bother when he is present, and eats (backbites) him when he is
absent from him. If he gives, he envies him and if he tries, he abandons him; and the
quickest of the good is the Reward of the righteousness, and the quickest of the evil is a
Punishment of the immorality.
‫ ومن حسن إسالم‬،‫ وهل يكب الناس على مناخرهم يف النار إال حصائد ألسنتهم‬،‫وإن شر عباد اهلل من تكره جمالسته لفحشه‬
.‫املرء ترك ما ال يعنيه‬
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And the evil servant of Allahazwj is one you abhor sitting with him due to his immoralities,
and will the people be flung into the Fire upon their nostrils except for the harvest of their
tongues? And from the good Islam of the person is leaving what holds not meaning for him.
.‫ وال يكون خائفا راجيا حىت يكون عامال ملا خياف ويرجو‬،‫يا هشام ال يكون الرجل مؤمنا حىت يكون خائفا راجيا‬
O Hisham! The man cannot happen to be a Momin until he happens to be fearful, hopeful,
and he cannot be fearful, hopeful, until he happens to work for what he fears and hopes.
‫ ال يؤثر عبد هواى على هواه إال جعلت الغىن‬،‫ وعزيت وجاليل وعظميت وقدريت وهبائي وعلوي يف مكاين‬:‫يا هشام قال اهلل عزوجل‬
.‫ وكنت له من وراء جتارة كل تاجر‬،‫ وضمنت السماوات واالرض رزقه‬،‫ ومهه يف آخرته وكففت عليه ضيعته‬،‫يف نفسه‬
O Hisham! Allahazwj Mighty and Majestic Said: “By Myazwj Might, and Myazwj Majesty, and
Myazwj Magnificence, and Myazwj Power, and Myazwj Glory, and Myazwj Loftiness in Myazwj
Position! A servant will not prefer Myazwj Desires over his own desires, except Iazwj will Make
the riches to be in his self, and his endeavours in his Hereafter, and Restrain upon his losses,
and the skies and the earth would be responsible for his sustenance, and I azwj would be
behind him (Backing him) behind every trade with a trader”’.
‫ وإن خالطت الناس فإن استطعت أن ال ختالط أحدا منهم‬،‫ وأكمل املؤمنني إميانا أحسنهم خلقا‬،‫يا هشام الغضب مفتاح الشر‬
.‫إال من كانت يدك عليه العليا فافعل‬
O Hisham! The anger is a key of evil, and the Momineen of the most perfect Eman are with
the best morals, and if you mix with the people, then if you have the capacity to do so, then
do not mix with anyone of them except one upon whom you hand would be higher (i.e. you
will give rather than receive), then do so.
.‫ ويزيد يف الرزق‬،‫ فإن الرفق مين واخلرق شؤم إن الرفق والرب و حسن اخللق يعمر الديار‬،‫يا هشام عليك بالرفق‬
O Hisham! Upon you is with the kindness, for the kindness is a blessing, and the breach is
inauspicious; and the righteousness and good manners build the households, and bring
about an increase in the sustenance.
‫ من صنع إليه معروف فعليه أن‬،‫ والرب والفاجر‬،‫ هل جزاء االحسان إال االحسان جرت يف املؤمن والكافر‬:‫يا هشام قول اهلل‬
.‫ فإن صنعت كما صنع فله الفضل باالبتداء‬،‫ وليست املكافاة أن تصنع كما صنع حىت ترى فضلك‬،‫يكافئ به‬
O Hisham! The Words of Allahazwj: Is the Recompense of goodness except for the goodness?
[55:60], flows regarding the Momin and the Kafir, and the righteous and the immoral. One
to whom a good deed is done, so upon him is that he sufficiently rewards it, and it isn’t
sufficient that he should do just as has been done (to him, but) until you see your extra, for
if you were to do just as he has done, then for him is the superiority due to his initiating.
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‫ ويهوي إليها الصبيان‬،‫ حيذرها الرجال ذووا العقول‬،‫ ويف جوفها السم القاتل‬،‫ مسها لني‬،‫يا هشام إن مثل الدنيا مثل احلية‬
.‫بأيديهم‬
O Hisham! An example of the world is like an example of the snake – its touch is soft, and in
its interior is the killer venom. The men with intellect beware of it, and the children incline
towards it with their hands.
‫ وما مل‬،‫ فإمنا الدنيا ساعة فما مضى منها فليس جتد له سرورا وال حزنا‬،‫ واصرب عن معاصي اهلل‬،‫ي ا هشام اصرب على طاعة اهلل‬
.‫ فاصرب على تلك الساعة اليت أنت فيها فكأنك قد اعتبطت‬،‫يأت منها فليس تعرفه‬
O Hisham! Be patient upon obedience of Allahazwj, and be patient from disobeying Allahazwj,
for rather, the world is a time period, so whatever has passed from it, you will neither find
happiness for it nor grief, and what has yet to come from it, you don’t recognise it yet,
therefore be patient upon that time which you are in (at the moment), as if you are to about
to die.
.‫يا هشام مثل الدنيا مثل ماء البحر كلما شرب منه العطشان ازداد عطشا حىت يقتله‬
O Hisham! An example of the world is an example of water of the sea, every time someone
drinks from it, it increases his thirst, until it kills him.
‫ الكرب رداء اهلل فمن نازعه رداءه أكبه اهلل يف النار‬،‫يا هشام إياك والكرب فإنه ال يدخل اجلنة من كان يف قلبه مثقال حبة من كرب‬
.‫على وجهه‬
O Hisham! Beware of the arrogance, for he would not enter the Paradise, one who has in his
heart, a particle of arrogance; and the Greatness is a Cloak of Allah azwj, so one who snatches
Hisazwj Cloak, Allahazwj would Fling him into the Fire, upon his face.
.‫ وإن عمل سيئا استغفر اهلل منه وتاب إليه‬،‫يا هشام ليس منا من مل حياسب نفسه يف كل يوم فإن عمل حسنا استزاد منه‬
O Hisham! He isn’t from us, one who does not reckon himself during every day. So if he does
a good deed, he increases upon it, and if he does a bad deed, he seeks Forgiveness of
Allahazwj from it, and repents to Himazwj.
‫ فكل طلقك ؟‬:‫ قال‬،‫ كثريا‬:‫ كم تزوجت ؟ فقالت‬:‫ فقال هلا‬،‫يا هشام متثلت الدنيا للمسيح (عليه السالم) يف صورة امرأة زرقاء‬
‫ فويح أزواجك الباقني كيف ال يعتربون باملاضني ؟‬:‫ ال بل كال قتلت ! قال املسيح‬:‫قالت‬
O Hisham! The world was made into a resemblance for the Messiah as, in an image of a blue-
eyed woman, so heas said to it: ‘How many times did you marry?’ She said, ‘Many’. He as said:
‘So did they all divorce you?’ She said, ‘But, I killed them all’. The Messiah as said: ‘Woe be
unto your remaining husbands, how come they are not taking a lesson from the past ones?’
Page 68 of 170
‫ فإذا كان العبد عاقال كان‬،‫ و إن ضوء الروح العقل‬،‫يا هشام إن ضوء اجلسد يف عينه فإن كان البصر مضيئا استضاء اجلسد كله‬
‫ وكما ال يقوم اجلسد إال بالنفس احلية فكذلك ال‬،‫ وإن كان جاهال بربه مل يقم له دين‬،‫ وإذا كان عاملا بربه أبصر دينه‬،‫عاملا بربه‬
.‫ وال تثبت النية الصادقة إال بالعقل‬،‫يقوم الدين إال بالنية الصادقة‬
O Hisham! The illumination of the body is in its eyes, so if the sight was clear, it would
illuminate the body, all of it; and the illumination of the soul is the intellect. So when the
servant was an intellectual, he would know his Lordazwj, and when he was a knower of his
Lordazwj, he would have insight into his Religion; and if he was ignorant of his Lord azwj,
Religion would not stand for him, just as the body cannot stand except with the soul of life,
similar to that, the Religion cannot stand except with the truthful intention, nor can the
truthful intention be affirmed except by the intellect.
‫ فكذلك احلكمة تعمر يف قلب املتواضع وال تعمر يف قلب املتكرب اجلبار‬،‫ وال ينبت يف الصفا‬،‫يا هشام إن الزرع ينبت يف السهل‬
،‫ و جعل التكرب من آلة اجلهل‬،‫الن اهلل جعل التواضع آلة العقل‬
O Hisham! The vegetation grows in the plains and does not grow in the desert, similar to
that, the wisdom builds in the humble heart and does not build in the heart of the arrogant
tyrant, because Allahazwj Make the humbles to be a tool of the intellect, and Made the
arrogance to be from the tools of ignorance.
،‫أمل تعلم أن من مشخ إىل السقف برأسه شجه ؟ ومن خفض رأسه استظل حتته وأكنه ؟ فكذلك من مل يتواضع هلل خفضه اهلل‬
.‫ومن تواضع هلل رفعه‬
Do you not know that the one who rises with his head to the ceiling, falls? And one who
lowers his head, shades under it and shelters? Similar to that, one who is not humble to
Allahazwj, Allahazwj would Put him down, and one who is humble to Allah azwj, Heazwj would
Raise him.
.‫ وأقبح من ذلك العابد هلل مث يرتك عبادته‬،‫يا هشام ما أقبح الفقر بعد الغىن وأقبح اخلطيئة بعد النسك‬
O Hisham! How ugly is the poverty after the riches, and how ugly is the sinning after the
devotion, and uglier than that is the worshipper of Allah azwj, then he leaves worshipping
Himazwj.
‫ وما بعث اهلل نبيا إال عاقال حىت يكون عقله‬،‫ نوم العاقل أفضل من سهر اجلاهل‬،‫يا هشام ما قسم بني العباد أفضل من العقل‬
.‫ وما أدى العبد فريضة من فرائض اهلل حىت عقل عنه‬،‫أفضل من مجيع جهد اجملتهدين‬
O Hisham! Nothing better has been distributed between the servant than the intellect. The
sleep of the intellectual is superior than the vigil of the ignorant one, and Allah azwj did not
Send a Prophetas except as an intellectual, until hisas intellect happened to be superior than
the entirety of the strivings of the strivers; and the servant cannot fulfil an Obligation from
the Obligations of Allahazwj until he understands about it.
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‫ واملؤمن قليل الكالم كثري‬،‫ فإنه يلقي احلكمة‬،‫ إذا رأيتم املؤمن صموتا فادنوا منه‬:)‫يا هشام قال رسول اهلل (صلى اهلل عليه وآله‬
.‫ واملنافق كثري الكالم قليل العمل‬،‫العمل‬
O Hisham! Rasool-Allahsaww said: ‘When you see the Momin being silent, then go near him,
for he would cast the wisdom, and the Momin is of few words, many deeds, and the
hypocrite is of many words, few deeds.
‫ وعن طريق حمبيت‬،‫ قل لعبادي ال جيعلوا بيين وبينهم عاملا مفتونا بالدنيا فيصدهم عن ذكري‬:‫يا هشام أوحى اهلل إىل داود‬
.‫ إن أدىن ما أنا صانع هبم أن أنزع حالوة عباديت ومناجايت من قلوهبم‬،‫ اولئك قطاع الطريق من عبادي‬،‫ومناجايت‬
O Hisham! Allahazwj Revealed unto Dawoodas: “Tell Myazwj servants not to make between
Meazwj and them, scholars having a fascination for the world, for they hinder them from
Myazwj Zikr (remembrance), and (hinder them) from Myazwj Way and Myazwj Manifesto, they
tend to cut off the way from Myazwj servants. The lease of what Iazwj would be Doing with
them is that Iazwj shall Snatch away the sweetness of Myazwj worship and Myazwj Manifesto
from their hearts”.
‫ ومن‬،‫ ومن تكرب على إخوانه واستطال عليهم فقد ضاد اهلل‬،‫يا هشام من تعظم يف نفسه لعنته مالئكة السماء ومالئكة االرض‬
.‫ادعى ما ليس له فهو اعين لغري‬
O Hisham! One who has greatness within himself, are being Cursed by the Angels of the sky
and the Angels of the earth, and one who is arrogant upon his brethren and prolongs upon
them, so he has opposed Allahazwj, and one who claims what isn’t for him, so he has
(claimed) what is meant for others.
.‫ فإن املعلقة قلوهبم بشهوات الدنيا قلوهبم حمجوبة عين‬،‫ حذر وأنذر أصحابك عن حب الشهوات‬:‫يا هشام أوحى اهلل إىل داود‬
O Hisham! Allahazwj Revealed unto Dawoodas: “Beware and warn youras companions about
the love for desires, for if their hearts meet up with the desires for the world, their hearts
would be veiled from Meazwj”.
‫ وكن يف الدنيا‬،‫ فال تنفعك بعد مقته دنياك وال آخرتك‬،‫ واالستطالة بعلمك فيمقتك اهلل‬،‫يا هشام إياك والكرب على أوليائي‬
.‫ إمنا ينتظر الرحيل‬،‫كساكن الدار ليست له‬
O Hisham! Beware of the arrogance upon my friends and the prolongation with your
knowledge, for Allahazwj would Detest you, so after Hisazwj Detesting, neither will your world
benefit you nor will your Hereafter; and be in the world like a dweller (lodger), the house
being not for you, but rather, (like) one awaiting the departure.
‫ فإذا أشار عليك العاقل‬،‫ ومشاورة العاقل الناصح مين وبركة ورشد وتوفيق من اهلل‬،‫يا هشام جمالسة أهل الدين شرف الدنيا واآلخرة‬
.‫الناصح فإياك واخلالف فإن يف ذلك العطب‬
Page 70 of 170
O Hisham! The gatherings of religious people are a nobility of the world and the Hereafter,
and a consultative advice of the intellectual is a favour, and a blessing, and guidance, and
inclination from Allahazwj. So when the intellectual indicates the advice upon you, then
beware of opposing it, for there would be damage in it.
،‫يا هشام إياك وخمالطة ا لناس واالنس هبم إال أن جتد منهم عاقال مأمونا فأنس به واهرب من سائرهم كهربك من السباع الضارية‬
،‫وينبغي للعاقل إذا عمل عمال أن يستحيي من اهلل إذ تفرد له بالنعم أن يشارك يف عمله أحدا غريه‬
O Hisham! Beware of mixing with the people and finding comfort with them, except if you
find an intellectual from them, reliable, then be with him and run away from the rest of
them, like your fleeing from the fierce lion. And it is befitting for the intellectual, when he
does a deed, that he is embarrassed from Allahazwj, when Heazwj Particularises him with the
Bounty that he should associate anyone else in his deed
‫ وإياك أن‬،‫ فإن كثري الثواب يف خمالفة هواك‬،‫وإذا حزبك أمر أن ال تدري أيهما خري وأصوب فانظر أيهما أقرب إىل هواك فخالفه‬
.‫تغلب احلكمة وتضعها يف اجلهالة‬
And when a matter confuses you, and you don’t know which of the two is better and more
correct, then look at which of the two is closer to your desires, so oppose it, for most of the
Rewards are in opposing your desires. And beware of overcoming the wisdom and placing it
in ignorance’.
‫ فإن‬،‫ فتلطف له يف النصيحة‬:‫ فإن وجدت رجال طالبا غري أن عقله ال يتسع لضبط ما القي إليه ؟ قال‬:‫ فقلت له‬:‫قال هشام‬
‫ فان العلم يدل على أن حيمل على من ال يفيق‬،‫ واحذر رد املتكربين‬،‫ضاق قلبه فال تعرضن نفسك للفتنة‬
Hisham said, ‘I said to himasws, ‘So if I find a man seeking (knowledge), apart from that his
intellect is not capacious for adjustment, what shall I cast to him?’ Heasws said: ‘Be soothing
towards him during the advice, for his hear is constricted, therefore do not expose yourself
for the strife, and be cautious of the arrogant ones, for the knowledge would point upon if
he can tolerate to one who does not wake up’.
‫ أن اهلل‬:‫ واعلم‬،‫ وعظيم فتنة الرد‬،‫ فإن مل أجد من يعقل السؤال عنها ؟ قال فاغتنم جهله عن السؤال حىت تسلم فتنة القول‬:‫قلت‬
‫ ومل يؤمن اخلائفني بقدر خوفهم ولكن آمنهم بقدر كرمه‬،‫مل يرفع املتواضعني بقدر تواضعهم ولكن رفعهم بقدر عظمته وجمده‬
،‫وجوده‬
I said, ‘Supposing I do not find anyone whom can understand the question of it?’ Heasws said:
‘Cover his ignorance from the question until you are safe from the strife of the words, and a
great strife is the rebuttal, and know that Allah azwj does not Raise the humble ones in
accordance to their humility, but Heazwj Raises them in accordance to Hisazwj Magnificence
and Hisazwj Glory, and the fearful ones do not believe in accordance to their fear, but their
belief is in accordance to Hisazwj Generosity and Hisazwj Benevolence.
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‫ فما ظنك بالرؤوف الرحيم الذي يتودد إىل من يؤذيه بأولياءه ؟‬،‫ومل يفرح احملزونني بقدر حزهنم ولكن فرحهم بقدر رأفته ورمحته‬
.‫فكيف مبن يؤذي فيه ؟ وما ظنك بالتواب الرحيم الذي يتوب على من يعاديه ؟ فكيف مبن يرتضاه وخيتار عداوة اخللق فيه ؟‬
And the grieving ones do not become happy in accordance to their grief, but their happiness
is in accordance to Hisazwj Kindness and Hisazwj Mercy. So what are your thoughts with the
Most Kind, Most Merciful, Who is Cordial towards the one who hurts His azwj Guardiansasws?
So how would it be with the one who hurts him asws? And what are your thoughts with the
Oft-turning, the Merciful, Who Turns (Mercifully) towards the one who opposes Him azwj? So
how would it be with one who pleases Himazwj and chooses the enmity of the people
regarding Himazwj?’
‫ وما اويت عبد علما فازداد للدنيا حبا إال ازداد من اهلل بعدا وازداد اهلل عليه‬،‫يا هشام من أحب الدنيا ذهب خوف اآلخرة من قلبه‬
.‫غضبا‬
O Hisham! One who loves the world, the fear of the Hereafter goes away from his heart;
And a servant is not Given knowledge, so the love for the world increases, except it would
increase remoteness from Allahazwj, and Allahazwj would Increase Wrath upon him.
.‫ ومن طال أمله ساء عمله‬،‫ وأكثر الصواب يف خالف اهلوى‬،‫يا هشام إن العاقل اللبيب من ترك ما ال طاقة له به‬
O Hisham! The intellectual is the reasonable one, leaving what there is no strength for him,
with it; and most of the correct actions is in opposing the desires, and one who prolongs his
hopes, worsens his deeds.
.‫يا هشام لو رأيت مسري االجل الهلاك عن االمل‬
O Hisham! If you see the oncoming death, you will be too pre-occupied from having long
hopes.
،‫ واختالس العقل‬،‫ فان الطمع مفتاح الذل‬،‫ وأمت الطمع من املخلوقني‬،‫ وعليك باليأس مما يف أيدي الناس‬،‫يا هشام إياك والطمع‬
،‫ وجاهد نفسك لرتدها عن هواها‬،‫ والتوكل عليه‬:‫ وعليك باالعتصام بربك‬،‫ والذهاب بالعلم‬،‫ وتدنيس العرض‬،‫وإخالق املروات‬
.‫فإنه واجب عليك كجهاد عدوك‬
O Hisham! Beware of the greed, and upon you is to despair from what is in the hands of the
people, and the mother of the greed is from the people, for the greed is a key to the
disgrace, and corrupts the intellect, and damages the personality, and dirties the character,
and melts the knowledge. And, upon you is to hold fast with your Lord azwj, and the reliance
upon Himazwj, and fight your own self to return it from its desires, for it is Obligatory upon
you like fighting your enemy.
‫ وأخفاهم لك‬،‫ وأعظمهم لك عداوة‬،‫ وأضرهم بك‬،‫ وأعداهم لك‬،‫ أقرهبم إليك‬:‫ فأي االعداء أوجبهم جماهدة ؟ قال‬:‫قال هشام‬
،‫ وهو إبليس املوكل بوسواس القلوب‬،‫ ومن حيرض أعدائك عليك‬،‫شخصا مع دنوه منك‬
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Hisham said, ‘So which of the enemies is more obligatory to fight against?’ Heasws said: ‘The
one closest to you, and one most prepared for you, and the one most harmful to you, and
the most determined to you in enmity, and the most hidden person despite being closest to
you, and one who incites your enemies against you, and he is Ibleesla, allocated with
whispering into the hearts.
‫ وأقل‬،‫ فإنه أضعف منك ركنا يف قوته‬،‫ وال يكونن أصرب على جماهدتك هللكتك منك على صربك جملاهدته‬،‫فله فلتشد عداوتك‬
‫ ومن اعتصم باهلل فقد هدي إىل صراط مستقيم‬،‫منك ضررا يف كثرة شره إذا أنت اعتصمت باهلل‬
So, for himla is the severe enmity to you, and do not be patient upon your fight against him la,
for you would be destroyed by him due to your observance of patience to fight against
himla, although hela is weaker than you in elements in hisla strength, and less than you in
harmfulness in most of hisla evil, when you attach firmly with Allahazwj, and one who
attaches firmly with Allahazwj, then he has been Guided to the Straight Path.
.‫ وغىن يكفيه خمافة الفقر‬،‫ وعلم يكفيه مؤونة جهله‬،‫ عقل يكفيه مؤونة هواه‬:‫يا هشام من أكرمه اهلل بثالث فقه لطف له‬
O Hisham! One whom Allahazwj Honours with three (things), so Heazwj has been Kind to him –
Intellect to suffice him against his desires, and knowledge sufficing him against his
ignorance, and riches sufficing him against fear of poverty.
‫ ومتعلم متقرئ كلما ازداد‬،‫ رجل مرتد معانق هلواه‬:‫يا هشام احذر هذه الدنيا واحذر أهلها فإن الناس فيها على أربعة أصناف‬
،‫علما ازداد كربا يستعلن بقراءته وعلمه على من هو دونه‬
O Hisham! This is the world, and be cautious of its people, for the people in it are upon four
types – a man wandering man embracing his passions, and a learned student, every time he
increases his knowledge, his arrogance increases. He notifies, by his recitation and his
knowledge, the ones below him.
‫ وذو بصرية عامل عارف بطريق احلق حيب القيام به فهو‬،‫ حيب أن يعظم ويوقر‬،‫وعابد جاهل يستصغر من هو دونه يف عبادته‬
.‫ وال يقدر على القيام مبا يعرف فهو حمزون مغموم بذلك فهو أمثل أهل زمانه وأوجههم عقال‬،‫عاجز أو مغلوب‬
And ignorant worshipper, belittling ones who are below him in his worship. He loves to be
magnified and dignified. And an insightful learned one, understanding the way of the truth.
He loves to stand by it, but he is either frustrated or overcome, and is not able upon the
standing with what he knows. Thus he is aggrieved, gloomy due to that, and he is a
representative of the people of his era and guides them by intellect.
.‫ واجلهل وجنده تكن من املهتدين‬،‫يا هشام اعرف العقل وجنده‬
O Hisham! Recognise the intellect and its armies, and the ignorance and its armies, you
would become from the guided ones’.
،‫ ال نعرف إال ما عرفتنا‬:‫قال هشام فقلت‬
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Hisham said, ‘So I said, ‘We do not recognise anything except what youasws have introduced
to us’.
‫ أدبر‬:‫ يا هشام إن اهلل خلق العقل وهو أول خلق خلقه اهلل من الروحانيني عن ميني العرش من نوره فقال له‬:)‫فقال (عليه السالم‬
.‫ خلقتك خلقا عظيما وكرمتك على مجيع خلقي‬:‫ فقال اهلل جل وعز‬،‫ أقبل فأقبل‬:‫ مث قال له‬،‫فأدبر‬
So Abu Abdullahasws said: ‘O Hisham! Allahazwj Mighty and Majestic Created the intellect, and
it was the first thing Created, from the spiritual (creations), from the right of the Throne,
from Hisazwj Light. So Heazwj Said to it: “Turn around!” So it turned around. Then Said:
“Come!” So it came”. So Allahazwj Blessed and High Said: “Iazwj have Created you as a
magnificent creation and Honoured you upon the entirety of Myazwj creation’.
.‫ استكربت ؟ فلعنه‬:‫ فقال‬،‫ أقبل فلم يقبل‬:‫ مث قال له‬،‫ أدبر فأدبر‬:‫ فقال له‬،‫مث خلق اجلهل من البحر االجاج الظلماين‬
Heasws said: ‘Then Heazwj Created the ignorance from the dark wavy ocean. So He azwj Said to
it: “Turn around!” So it turned around. Then Said to it: “Come!” But it did not come. So
Heazwj Said to it: “You are being arrogant?” So Heazwj Cursed it.
‫ يا رب هذا‬:‫ وقال اجلهل‬،‫مث جعل للعقل مخسة وسبعني جندا فلما رأى اجلهل ما كرم اهلل به العقل وما أعطاه أضمر له العداوة‬
‫ فإن عصيتين‬،‫ نعم‬:‫ فقال تبارك وتعاىل‬،‫ أعطين من اجلند مثل ما أعطيته‬،‫خلق مثلي خلقته وكرمته وقويته وأنا ضده وال قوة يل به‬
.‫ قد رضيت فأعطاه اهلل مخسة وسبعني جندا‬:‫بعد ذلك أخرجتك وجندك من جواري ومن رمحيت فقال‬
Then Heazwj Made seventy-five armies for the intellect. So when the ignorance saw what
Allahazwj had Honoured the intellect with and what Heazwj had Granted it, (ignorance)
harboured the enmity for it. So the ignorance said, ‘O Lordazwj! This is a creation like me.
Youazwj Created it, and Honoured it, and Strengthened it, and I am its opposite, and there is
not (enough) strength for me in comparison. Therefore, Grant me an army similar to what
Youazwj had Granted it’. So Heazwj Said: “Yes. But, if you were to disobey Meazwj after that, Iazwj
shall Throw you and your army out of Myazwj Mercy’. It said, ‘I have agreed’. Then Heazwj
Granted it seventy-five armies.
،‫ التصديق‬.‫ الكفر‬،‫ االميان‬.‫ الشر وهو وزير اجلهل‬،‫ اخلري وهو وزير العقل‬:‫فكان مما أعطى العقل من اخلمسة وسبعني جندا‬
.‫ الطمع‬،‫ اليأس‬.‫ الكفران‬،‫ الشكر‬.‫ السخط‬،‫ الرضاء‬.‫ اجلور‬،‫ العدل‬.‫ القنوط‬،‫ الرجاء‬.‫ النفاق‬،‫ االخالص‬.‫التكذيب‬
Thus, from what Heazwj Granted to the intellect, from the seventy-five armies was the
goodness, and it is the Vizier of the intellect; the evil, and it is the Vizier of the ignorance;
and the Eman, the Kufr (disbelief). The ratification, the belying. The sincerity, the hypocrisy.
The wishing, the contentment. The justice, the tyranny. The pleasure, the anger. The
gratefulness, the ingratitude. The despair, the greed.
،‫ التؤدة‬.‫ الكرب‬،‫ التواضع‬.‫ اجلرأة‬،‫ الرهبة‬.‫ اخلرق‬،‫ الرفق‬.‫ الرغبة‬،‫ الزهد‬.‫ التهتك‬،‫ العفة‬.‫ اجلهل‬،‫ العلم‬.‫ الغلظة‬،‫ الرأفة‬.‫ احلرص‬،‫التوكل‬
.‫ التجرب‬،‫ التسليم‬.‫ االستكبار‬،‫ االستالم‬.‫ احلذر‬،‫ الصمت‬.‫ السفه‬،‫ احللم‬.‫العجلة‬
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The reliance (upon Allahazwj), the independence. The clemency, the harshness. The
knowledge, the ignorance. The chastity, the shamelessness. The ascetism, the desires. The
gentleness, the hardness. The awe, the audacity. The humbleness, the arrogance. The
leisureliness, the haste. The forbearance, the recklessness. The silence, the chatter. The
submission, the haughtiness. The submission, the compulsion.
.‫ النسيان‬،‫ احلفظ‬.‫ السهو‬،‫ التفكر‬.‫ الفقر‬،‫ الغىن‬.‫ االنتقام‬،‫ الصفح‬.‫ اجلزع‬،‫ الصرب‬.‫ الشك‬،‫ اليقني‬.‫ القسوة‬،‫ الرمحة‬.‫ احلقد‬،‫العفو‬
.‫ املنع‬،‫ املواساة‬.‫ الشره‬،‫ القناعة‬.‫ القطيعة‬،‫التواصل‬
The pardoning, the antagonism. The mercy, the ruthlessness. The certainty, the doubt. The
patience, the anxiety. The forgiveness, the revenge. The richness, the poverty. The
pondering, the omission. The remembering, the forgetting. The maintenance (of
relationships), the cutting off. The contentment, the discontent. The consolation, the
commiseration.
،‫ املداراة‬.‫ االنكار‬،‫ املعرفة‬.‫ الغباوة‬،‫ الفهم‬.‫ البالء‬،‫ السالمة‬.‫ التطاول‬،‫ اخلضوع‬.‫ املعصية‬،‫ الطاعة‬.‫ الغدر‬،‫ الوفاء‬.‫ العداوة‬،‫املودة‬
.‫ العقوق‬،‫ الرب‬.‫ االفشاء‬،‫ الكتمان‬.‫ املماكرة‬،‫ سالمة الغيب‬.‫املكاشفة‬
The cordiality, the enmity. The loyalty, the treachery. The obedience, the disobedience. The
yielding, the insolence. The safety, the affliction. The understanding, the stupidity. The
recognition, the denial. The safeguarding of hidden matters, the non-restraint. The
concealment, the exposure. The righteousness, the disobedience.
،‫القصد‬. ‫ القحة‬،‫ احلياء‬.‫ القذر‬،‫ النظافة‬.‫ احلسد‬،‫ النفي‬.‫ الظلم‬،‫ االنصاف‬.‫ االذاعة‬،‫ التقية‬.‫ املنكر‬،‫ املعروف‬.‫ التسويف‬،‫احلقيقة‬
.‫ اخلفة‬،‫ الوقار‬.‫ اهلوى‬،‫ احلكمة‬.‫ املكاثرة‬،‫ القوام‬.‫ البلوى‬،‫ العافية‬.‫ الصعوبة‬،‫ السهولة‬.‫ التعب‬،‫ الراحة‬.‫االسراف‬
The reality, the stalling. The good, the evil. The dissimulation, the broadcasting. The justice,
the injustice. The negation, the envy. The cleanliness, the filthiness. The embarrassment, the
impudence. The economising, the extravagance. The rest, the exhaustion. The ease, the
difficulty. The health, the affliction. The straightness, the crookedness. The wisdom, the
whims. The dignity, the abjectness.
.‫ الفرقة‬،‫ االلفة‬.‫ احلزن‬،‫ الفرح‬.‫ الكسل‬،‫ النشاط‬.‫ االستنكاف‬،‫ الدعاء‬.‫ التهاون‬،‫ املخافة‬.‫ االصرار‬،‫ التوبة‬.‫ الشقاء‬،‫السعادة‬
.‫ احلمق‬،‫ الكياسة‬.‫ االغرتار‬،‫ االستغفار‬.‫ النميمة‬،‫ صدق احلديث‬.‫ العجب‬،‫ اخلشوع‬.‫ البخل‬،‫السخاء‬
The fortunate, the wickedness. The repentance, the persistence (in sinning). The fear, the
complacency. The supplicating, the refraining (from it). The activity, the laziness. The
happiness, the grief. The friendliness, the aversion. The generosity, the stinginess. The
humbleness, the self-conceitedness. The truthful narration, the gossip. The seeking of
forgiveness, the dithering. The courteousness, the foolishness.
‫ وأما سائر ذلك من املؤمنني فإن أحدهم‬،‫ أو مؤمن امتحن اهلل قلبه لالميان‬،‫يا هشام ال جتتمع هذه اخلصال إال لنيب أو وصي نيب‬
،‫ حىت يستكمل العقل ويتخلص من جنود اجلهل‬.‫ال خيلو من أن يكون فيه بعض هذه اجلنود من أجناد العقل‬
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O Hisham! There characteristics will not be gathered except for a Prophetas of a successoras
of a Prophetas, or a Momin whose heart Allahazwj has Tested for the Eman. And as for the
rest of that from the Momineen, so one of them would not be empty from there happening
to be in him some of these armies from the armies of the intellect, until he perfect the
intellect, and finishes off from the armies of the ignorance.
.‫فعند ذلك يكون يف الدرجة العليا مع االنبياء واالوصياء (عليهم السالم) وفقنا اهلل وإياكم لطاعته‬
Thus, during that, he would happen to be in the lofty levels along with the Prophetsas and
the successorsas, and may Allahazwj Harmonise us and you all to Hisazwj obedience’.100
.‫ العاقل من رفض الباطل‬:)‫ قال أمري املؤمنني (عليه السالم‬:‫ الدرة الباهرة‬- 31
(The book) Al-Durr Al-Baahira – Amir Al-Momineenasws said: ‘The intellectual is one who
rejects the falsehood’.101
.‫ كثرة النظر يف العلم يفتح العقل‬:)‫ قال الصادق (عليه السالم‬:‫ دعوات الراوندي‬- 32
(The book) Da’waat Al-Rawandy – Al-Sadiqasws said: ‘Frequent looking into the knowledge,
opens the intellect’.102
.‫ وقلب االمحق وراء لسانه‬،‫ لسان العاقل وراء قلبه‬،)‫ قال أمري املؤمنني (عليه السالم‬:‫ هنج‬- 33
Nahj (Al-Balagah) – Amir Al-Momineenasws said: ‘The tongue of the intellectual is behind his
heart, and the heart of the idiot is behind his tongue’.103
.‫ إذا مت العقل نقص الكالم‬:)‫ وقال (عليه السالم‬- 34
And heasws said: ‘When the intellect is complete, the speech is cut short’.104
.‫ ال يرى اجلاهل إال مفرطا أو مفرطا‬:)‫ وقال (عليه السالم‬- 35
And heasws said: ‘The ignorant cannot be seen except as an exaggerator or an

extravagant’.105
‫ قد‬:‫ فصف لنا اجلاهل قال‬:‫ هو الذي يضع الشئ مواضعه قيل له‬:‫ صف لنا العاقل فقال‬:)‫ قيل له (عليه السالم‬:‫ هنج‬- 36
.‫فعلت‬
100
101
102
103
104
105
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Nahj (Al-Balagah) – It was said to himasws, ‘Describe the intellectual to us’. So heasws said: ‘He
is the one who place the thing in its (proper) place’. It was said to himasws, ‘Describe the
ignorant to the’. Heasws said: ‘I have done so already’.106
.‫ كفاف من عقلك ما أوضح لك سبيل غيك من رشدك‬:)‫ قال (عليه السالم‬:‫ هنج‬- 37
Nahj (Al-Balagah): ‘Extract from your intellect what clarifies for you the way of the straying
from the guidance’.107
.‫ وخري ما جربت ما وعظك‬،‫ والعقل حفظ التجارب‬:)‫ وقال (عليه السالم) يف وصيته للحسن (عليه السالم‬- 38
And heasws said in a bequest to Al-Hassanasws: ‘And the intellect preserves the experiences,
and the best of what is experienced, is what is advised to you’.108
‫ وان‬،‫ إن العاقل من أطاع اهلل وإن كان ذميم املنظر حقري اخلطر‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ كنز الكراجكي‬- 39
.‫ أفضل الناس أعقل الناس‬،‫ وإن كان مجيل املنظر عظيم اخلطر‬،‫اجلاهل من عصى اهلل‬
(The book) Kunz of Al-Karajaky – ‘Rasool-Allahsaww said: ‘The intellectual is one who obeys
Allahazwj, and even if he was obnoxious to look at, or less important, and the ignorant is one
who disobeys Allahazwj, and even if he was good looking, of great importance. The most
superior of the people is the most intellectual of the people’.109
.‫ و جمالسة العلماء زيادة‬،‫ والعلم إفادة‬،‫ العقل والدة‬:‫ وروي عن أمري املؤمنني (عليه السالم) أنه قال‬- 40
It is reported from Amir Al-Momineenasws having said: ‘The intellect is born, and the
knowledge is received, and gathering of the scholars increases (knowledge)’. 110
.‫ من صحب جاهال نقص من عقله‬:)‫ وقال (عليهم السالم‬- 41
And heasws said: ‘One who accompanies an ignorant, would have a reduction from his
intellect’.111
.‫ التثبت رأس العقل واحلدة رأس احلمق‬:)‫ وقال (عليه السالم‬- 42
And heasws said: ‘The confirmation is the head of the intellect, and the anger is the head of
the stupidity’.112
.‫ وغضب العاقل يف فعله‬،‫ غضب اجلاهل يف قوله‬:)‫ وقال (عليه السالم‬- 43

106
107
108
109
110
111
112
Page 77 of 170
And heasws said: ‘The anger of the ignorant is in his words, and anger of the intellectual is in
his deeds’.113
.‫ العقول مواهب واآلداب مكاسب‬:)‫ وقال (عليه السالم‬- 44
And heasws said: ‘The intellect is gifted and the education is attained’.114
.‫ وصالح االخالق معاشرة العقالء‬،‫ فساد االخالق معاشرة السفهاء‬:)‫ وقال (عليه السالم‬- 45
And heasws said: ‘Spoilt manners is of group of foolish ones, and righteous manners are of
group of intellectuals’.115
.‫ العاقل من وعظته التجارب‬:)‫ وقال (عليه السالم‬- 46
And heasws said: ‘The intellectual is one who preaches his experiences’.116
.‫ رسولك ترمجان عقلك‬:)‫ وقال (عليه السالم‬- 47
And heasws said: ‘Your messenger is an interpreter of your intellect’.117
.‫ من ترك االستماع عن ذوي العقول مات عقله‬:)‫ وقال (عليه السالم‬- 48
And heasws said: ‘One who leaves listening to the ones with intellect, his intellect would
die’.118
.‫ من جانب هواه صح عقله‬:)‫ وقال (عليه السالم‬- 49
And heasws said: ‘One who keeps aloof of his desires, would correct his intellect’.119
.‫ ومن تكرب على الناس ذل‬،‫ ومن استغىن بعقله زل‬،‫ من أعجب برأيه ضل‬:)‫ وقال (عليه السالم‬- 50
And heasws said: ‘One who is impressed by his own intellect would stray, and one who is
needless by his intellect would err, and one who is arrogant upon the people is
delusional’.120
.‫ إعجاب املرء بنفسه دليل على ضعف عقله‬:)‫ وقال (عليه السالم‬- 51
113
114
115
116
117
118
119
120
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And heasws said: ‘Wonderment of the person with himself evidences upon the weakness of
his intellect’.121
.‫ عجبا للعاقل كيف ينظر إىل شهوة يعقبه النظر إليها حسرة‬:)‫ وقال (عليه السالم‬- 52
And heasws said: ‘Iasws wonder at the intellectual, how he looks towards a desire, pursuing his
glance towards it in regret’.122
.‫ مهة العقل ترك الذنوب وإصالح العيوب‬:‫ وقال‬- 53
And heasws said: ‘The endeavour of the intellect is to leave the sins and correct the faults’.123
121
122
123
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* )‫ * (النوادر‬5 ‫باب‬
CHAPTER 5 – THE MISCELLANEOUS

‫ إين احب أن‬:‫ مسعت أبا احلسن الرضا (عليه السالم) يقول‬:‫ عن عبيد بن هالل قال‬،‫ عن ابن يزيد‬،‫ عن سعد‬،‫ أيب‬:‫ ن‬،‫ مع‬- 1
.‫ املفهم‬:‫ قلت وأي شئ احملدث قال‬:‫يكون املؤمن حمدثا قال‬
My father, from Sa’ad, from Ibn Yazeed, from Ubeyd Bin Hilal who said,
‘I heard Abu Al-Hassan Al-Rezaasws saying: ‘Iasws would love it if the Momin becomes a
Muhadditha (narrator of Hadeeth)’. He (the narrator) said, ‘I said, ‘And which thing is the
Muhaddith?’ Heasws said: ‘An understanding one’.124
‫ ما بال‬:)‫ عن معمر قال قلت اليب جعفر (عليه السالم‬،‫ عن ثعلبة‬،‫ عن البزنطي‬،‫ عن ابن يزيد‬،‫ عن حممد العطار‬،‫ أيب‬:‫ ع‬- 2
‫الناس يعقلون وال يعلمون ؟‬
My father, from Muhammad Al Attar, from Ibn Yazeed, from Al Bazanty, from Sa’alba, from Mo’mar who said,
‘I said to Abu Ja’farasws, ‘What is the matter the people are saying what they are not
knowing?’
،‫ فلما أصاب اخلطيئة جعل أمله بني عينيه‬،‫ وأمله خلف ظهره‬،‫ إن اهلل تبارك وتعاىل حني خلق آدم جعل أجله بني عينيه‬:‫قال‬
.‫ فمن مث يعقلون وال يعلمون‬،‫وأجله خلف ظهره‬
Heasws said: ‘Allahazwj Blessed and Exalted, when Heazwj Created Adamas, Made hisas term (of
lifespan) to be between his eyes, and hisas hopes behind hisas back. So when heas made the
mistake, Heazwj Made his hopes to be between hisas eyes, and hisas term to be behind hisas
back. Thus, from then onwards, they (people) are saying what they are not knowing’. 125
124
125
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)‫(أبواب العلم وآدابه وأنواعه وأحكامه‬
CHAPTERS OF THE KNOWLEDGE, AND ITS ETHICS, AND

TYPES OF ITS RULINGS
SECTION TWO
* )‫ وثواب العالم والمتعلم‬،‫ والحث عليه‬،‫ ووجوب طلبه‬،‫ * (فرض العلم‬1 ‫* باب‬
CHAPTER 1 – OBLIGATION OF (ACQUIRING) THE

KNOWLEDGE, AND THE OBLIGATION OF SEEKING IT, AND
THE URGING UPON IT, AND THE REWARDS OF THE TEACHER
AND THE STUDENT
247 ‫ وزاده بسطة يف العلم‬:‫ البقرة‬،‫االيات‬
The Verses - (Surah) Al-Baqarah: and has Increased him abundantly in knowledge and
physique [2:247].
187 ‫ ولكن أكثر الناس ال يعلمون‬:" ‫ " وقال تعاىل‬30 ‫ كذلك نفصل اآليات لقوم يعلمون‬:‫االعراف‬
(Surah Al-A’raaf): Like that We Detail the Signs for a people who know’ [7:32]. And the
Exalted Said: but most of the people, they are not knowing [7:187].
‫ االعراب أشد كفرا‬:" ‫ " وقال‬94 ‫ طبع اهلل على قلوهبم فهم ال يعلمون‬:" ‫ " وقال‬11 ‫ ونفصل اآليات لقوم يعلمون‬:‫التوبة‬
‫ فلوال نفر من كل فرقة منهم طائفة ليتفقهوا يف‬:" ‫ " وقال تعاىل‬98 ‫ونفاقا وأجدر أن ال يعلموا حدود ما أنزل اهلل على رسوله‬
128 ‫ صرف اهلل قلوهبم بأهنم قوم ال يفقهون‬:" ‫ " وقال‬123 ‫الدين ولينذروا قومهم إذا رجعوا إليهم لعلهم حيذرون‬
(Surah) Tawba: and We Clarify the Signs for a people who know [9:11]. And Said: and Allah
Sealed upon their hearts, so they don’t know [9:93]. The Bedouins are more intense in Kufr
and hypocrisy and more likely not to know the Limits of what Allah Revealed unto His
Rasool [9:97]. And the Exalted Said: so why don’t a group of them from every sect from
them go forth to obtain understanding in the Religion and let them warn their people
when they return to them, perhaps they would be cautious [9:122]. And Said: Allah has
Turned away their hearts because they are a people not pondering [9:127].
5 ‫ يفصل اآليات لقوم يعلمون‬:‫يونس‬
(Surah) Yunusas: He Details the Signs for a people who know [10:5].
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76 ‫ نرفع درجات من نشاء وفوق كل ذي علم عليم‬:‫يوسف‬
(Surah) Yusufas: We Raise the levels of the one We so Desire, and above everyone with
knowledge is a more knowledgeable one [12:76].
19 ‫ أفمن يعلم أمنا انزل إليك من ربك احلق كمن هو أعمى إمنا يتذكر اولوا االلباب‬:‫الرعد‬
(Surah) Al Ra’ad: Is the one who knows that what has been Revealed unto you from your
Lord is the Truth like the one who is blind? But rather, the ones with the understanding
will be mindful [13:19].
114 ‫ وقل رب زدين علما‬:‫طه‬
(Surah) Ta Ha: and say: ‘Lord! Increase me in knowledge!’ [20:114].
79 ‫ وكال آتيناه حكما وعلما‬:" ‫ " وقال تعاىل‬74 ‫ ولوطا آتيناه حكما وعلما‬:‫االنبياء‬
(Surah) Al Anbiya: And (as for) Lut, We Gave him Wisdom and Knowledge [21:74]. and to
both We Gave Wisdom and Knowledge [21:79].
54 ‫ وليعلم الذين اوتوا العلم أنه احلق من ربك فيؤمنوا به فتخبت له قلوهبم‬:‫احلج‬
(Surah) Al Hajj: And so that those Given the knowledge would know that it is the Truth
from your Lord, and they are believing in it, and their hearts would be humbly submissive
to it [22:54].
‫ إن يف ذلك‬:" ‫ " وقال تعاىل‬15 ‫ ولقد آتينا داود وسليمان علما وقاال احلمد هلل الذي فضلنا على كثري من عباده املؤمنني‬:‫النمل‬
61 ‫ بل أكثرهم ال يعلمون‬:" ‫ " وقال سبحانه‬52 ‫الية لقوم يعلمون‬
(Surah) Al Naml: And We had Given knowledge to Dawood and Suleyman, and they both
said: ‘The Praise is for Allah Who Preferred us over many of His Momineen servants’
[27:15]. And the Exalted Said: Surely, in that there is a Sign for a people who know [27:52].
And the Glorious Said: But, most of them do not know [27:61].
‫ وقال الذين اوتوا العلم ويلكم ثواب اهلل خري ملن آمن‬:" ‫ " وقال تعاىل‬14 ‫ وملا بلغ أشده واستوى آتيناه حكما وعلما‬:‫القصص‬
80 ‫وعمل صاحلا‬
(Surah) Al Qasas: And when he attained his maturity and became full grown, We Gave him
wisdom and knowledge [8:14]. And the Exalted Said: And those Given the knowledge said,
‘Woe be unto you all! The Reward of Allah is better for one who does righteous deeds
[28:80].
49 ‫ " وقال تعاىل " بل هو آيات بينات يف صدور الذين اوتوا العلم‬43 ‫ وما يعقلها إال العاملون‬:‫العنكبوت‬
Page 82 of 170
(Surah) Al Ankabout: and none understand these except for the learned ones [29:43]. And
the Exalted Said: But these are clear Verses in the chests of those Granted the Knowledge,
and none deny Our Signs except for the unjust [29:49].
‫ " وقال سبحانه " وقال الذين اوتوا العلم واالميان لقد لبثتم يف كتاب اهلل إىل يوم البعث‬22 ‫ إن يف ذلك اليات للعاملني‬:‫الروم‬
59 ‫ " وقال تعاىل " كذلك يطبع اهلل على قلوب الذين ال يعلمون‬56 ‫فهذا يوم البعث ولكنكم كنتم ال تعلمون‬
(Surah) Al Room: Surely there are Signs in that for the learned [30:22]. And those Given the
Knowledge and the Eman would say: ‘You have tarried up to the Day of the Resurrection,
as per the Book of Allah. So this is the Day of Resurrection, but you were not knowing’
[30:56]. Like that, Allah Seals upon the hearts of those who do not know [30:59].
6 ‫ ويرى الذين اوتوا العلم الذي انزل إليك من ربك هو احلق‬:‫سبا‬
(Surah) Saba: And those Given the Knowledge do see that which is Revealed unto you from
your Lord, as being the Truth [34:6].
9 ‫ قل هل يستوي الذين يعلمون والذين ال يعلمون إمنا يتذكر اولوا االلباب‬:‫الزمر‬
(Surah) Al Zumar: Say: ‘Are they equal, those who do not know and those do know?’ But
rather, the ones of the understanding will heed [39:9].
15 ‫ بل كانوا ال يفقهون إال قليال‬:‫الفتح‬
(Surah) Al Fatah: But they were not understanding except a little [48:15].
4 ،3 ،2 ‫ علم القرآن خلق االنسان علمه البيان‬:‫الرمحن‬
(Surah) Al Rahman: Taught the Quran [55:2] Created the human being [55:3] Taught him
the clarification [55:4].
11 ‫ يرفع اهلل الذين آمنوا منكم والذين اوتوا العلم درجات‬:‫اجملادلة‬
Allah will Exalt those of you who believe, and those who are given knowledge, in ranks
[58:11].
13 ‫ ذلك بأهنم قوم ال يفقهون‬:‫احلشر‬
(Surah) AL Hashr: That is because they are a people not understanding [59:13].
8 ‫ " وقال تعاىل " ولكن املنافقني ال يعلمون‬7 ‫ ولكن املنافقني ال يفقهون‬:‫املنافقني‬
(Surah) Al Munafiqeen: but the hypocrites do not understand [63:7]. And the Exalted Said: ,
but the hypocrites do not know [63:8].
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5 ،4 ،3 ‫ وربك االكرم الذي علم بالقلم علم االنسان ما مل يعلم‬:‫العلق‬
(Surah) Al Alaq: Read, by your Lord, the most Benevolent [96:3] Who Taught by the Pen
[96:4] Taught the human being what he did not know [96:5].
‫ عن الصادق (عليه السالم) أن‬،‫ عن املفضل‬،‫ عن حممد بن سنان‬،‫ عن النوفلي‬،‫ عن النخعي‬،‫ عن االسدي‬،‫ السناين‬:‫ – ىل‬1
‫ وأكثر الناس قيمة أكثرهم علما وأقل الناس قيمة‬،‫ أعلم الناس من مجع علم الناس إىل علمه‬:‫رسول اهلل (صلى اهلل عليه وآله) قال‬
.‫أقلهم علما‬
Al Sinany, from Al Asady, from Al Nakhaie, from Al Nowfaly, from Muhammad Bin Sinan, from Al Mufazzal,
‘From Al-Sadiqasws: ‘Rasool-Allahsaww said: ‘The most knowledgeable of the people is one
who gathers the knowledges of the people and adds to his own knowledge, and the most
valuable of the people is the one with the most knowledge, and the least valuable of the
people is the least knowledgeable of them’’.126
‫ قال رسول اهلل (صلى‬:‫ عن آبائه (عليهم السالم) قال‬،‫ عن أبيه‬،‫ عن الصادق‬،‫ عن القداح‬،‫ عن أبيه‬،‫ عن علي‬،‫ املكتب‬:‫ ىل‬- 2
،‫ وأن املالئكة لتضع أجنحتها لطالب العلم رضا به‬.‫ من سلك طريقا يطلب فيه علما سلك اهلل به طريقا إىل اجلنة‬:)‫اهلل عليه وآله‬
،‫وأنه ليستغفر لطالب العلم من يف السماء ومن يف االرض حىت احلوت يف البحر‬
Al Maktab, from Ali, from his father, from Al Qadah,
‘From Al-Sadiqasws, from hisasws fatherasws, from hisasws forefathersasws having said: ‘Rasool-
Allahsaww said: ‘One who travels a road seeking knowledge in it, Allah azwj would Travel with
him on a road to the Paradise; and the Angels lower their wings to the seeker of the
knowledge being pleased with him, and they seek Forgiveness for the seeker of the
knowledge, ones in the sky and ones in the earth, to the extent of the fishes in the sea.
‫ إن االنبياء مل يورثوا دينارا وال درمها‬،‫ وأن العلماء ورثة االنبياء‬،‫وفضل العامل على العابد كفضل القمر على سائر النجوم ليلة البدر‬
.‫ فمن أخذ منه أخذ حبظ وافر‬،‫ولكن ورثو العلم‬
And a merit of the knowledgeable ones over the servants is like a merit of the moon over
the rest of the stars on a night of the full moon; and the knowledgeable ones asws are the
inheritors of the Prophetsas. The Prophetsas neither inherit the Dinars nor the Dirhams, but
they inherit the knowledge, so one who takes from it, would have taken a great share’.127
.‫ وال كنز أنفع من العلم‬:)‫ يف خطبة خطبها أمري املؤمنني (عليه السالم) بعد فوت النيب (صلى اهلل عليه وآله‬:‫ ىل‬- 3
126
127
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In a sermon preached by Amir Al-Momineenasws after the passing away of the Prophetsaww:
‘And there is no treasure more beneficial than the knowledge’.128
.‫ يف كلمات أمري املؤمنني (عليه السالم) برواية عبد العظيم احلسين قيمة كل امرئ ما حيسنه‬:‫ ن‬،‫ ىل‬- 4
In the speeches of Amir Al-Momineenasws as reported by Abdul Azeem Al-Husna: ‘The value
of every person is what improvement he does’.129
‫ عن عبد العظيم احلسين الرازي عن‬،‫ مجاعة عن أيب املفضل الشيباين عن عبيد اهلل بن احلسن بن إبراهيم العلوي عن أبيه‬:‫ ما‬- 5
‫ املرء خمبوء حتت‬:‫أيب جعفر الثاين عن آبائه عن علي (عليهم السالم) قال قلت أربعا أنزل اهلل تعاىل تصديقي هبا يف كتابه قلت‬
.‫ ولتعرفنهم يف حلن القول‬:‫ فأنزل اهلل تعاىل‬،‫لسانه فإذا تكلم ظهر‬
A group, from Al Mufazzal Al Shaybani, from Ubeydullah Bin Al Hassan Bin Ibrahim Al Alawy, from his father,
from Abdul Azeem Al Husna Al Razy,
‘From Abu Ja’farasws the second, from hisasws forefathers, from Aliasws having said: ‘There are
four things which Iasws said which Allahazwj Revealed in Hisazwj Book in confirmation of it – Iasws
said, ‘The person is hidden behind his tongue, so when he speaks, he appears, and Allah azwj
the Exalted Revealed: and you can (already) recognise them by their tone of speech
[47:30].
.‫ بل كذبوا مبا مل حييطوا بعلمه‬:‫ فأنزل اهلل‬،‫ فمن جهل شيئا عاداه‬:‫قلت‬
Iasws said: ‘When someone is ignorant of something, he is inimical towards it’, so Allah azwj
Revealed: But, they are belying what they have no comprehension of its Knowledge
[10:39].
‫ إن اهلل اصطفاه عليكم وزاده بسطة يف العلم واجلسم‬:‫ فأنزل اهلل يف قصة طالوت‬،‫ قدر أو قيمة كل امرئ ما حيسن‬:‫وقلت‬
And Iasws said: ‘The worth or value of every person is what he improves’, so Allah azwj
Revealed in a lengthy story: He said: ‘Allah has Chosen him over you, and has Increased
him abundantly in knowledge and physique [2:247].
.‫ ولكم يف القصاص حيوة يا اويل االلباب‬:‫ فأنزل اهلل‬،‫ القتل يقل القتل‬:‫وقلت‬
And Iasws said: ‘The killing diminishes the killing’, so Allahazwj Revealed: And for you, in the
retaliation, there is life, O ones of understanding [2:179]’.130
:‫ مسعت اخلليل بن أمحد يقول‬:‫ عن سعيد بن االوس االنصاري قال‬،‫ حممد بن العباس النحوي عن عبد اهلل بن الفرج‬:‫ ما‬- 6
.‫ قدر كل امرئ ما حيسن‬:)‫أحث كلمة على طلب علم قول علي بن أيب طالب (عليه السالم‬
128
129
130
Page 85 of 170
Muhammad Bin Al Abbas Al Nahwy, from Abdullah Bin Al Faraj, from Saeed Bin Al Aws Al Ansary who said,
‘I heard Al-Khaleel Bin Ahmad saying, ‘I urge a word upon the seeking of knowledge, the
words of Aliasws Bin Abu Talibasws: ‘The worth of every person is what he improves’’.131
‫ عن ابن نباتة‬،‫ عن ابن طريف‬،‫ عن احلسن بن زياد العطار‬،‫ عن يوسف بن عبد الرمحن‬،‫ عن اليقطيين‬،‫ أيب عن سعيد‬:‫ ىل‬- 7
،‫ والبحث عنه جهاد‬،‫ ومدارسته تسبيح‬،‫ قال أمري املؤمنني علي بن أيب طالب (عليه السالم) تعلموا العلم فإن تعلمه حسنة‬:‫قال‬
،‫ و زين االخالء‬،‫ وسالح على االعداء‬،‫ وصاحب يف الوحدة‬،‫ وهو أنيس يف الوحشة‬،‫وتعليمه ملن ال يعلمه صدقة‬
My father, from Saeed, from Al Yaqteeny, from Yusuf Bin Abdul Rahman, from Al Hassan Bin Ziyad Al Attar,
from Ibn Tareyf, from Ibn Nabata who said,
‘Amir Al-Momineen Aliasws Bin Abu Talibasws said: ‘Learn the knowledge, for learning it is a
good deed, and its teaching it is Tasbeeh (Praising Allahazwj), and the discussing about it is
Jihad, and teaching it to one who does not know it is (an act of) charity; and it is a comfort in
the loneliness, and a companion in solitude, and a weapon against the enemies, and (is from
the) best of spending.
‫ ميسحوهنم‬،‫ ترغب املالئكة يف خلتهم‬،‫ وتقتبس آثارهم‬،‫ ترمق أعماهلم‬،‫يرفع اهلل به أقواما جيعلهم يف اخلري أئمة يقتدى هبم‬
،‫ وقوة االبدان من الضعف‬،‫ ونور االبصار من العمى‬،‫بأجنحتهم يف صالهتم الن العلم حياة القلوب‬
Allahazwj will Raise people by making them to be among the best of the Imams asws being
guided by themasws. It enhances their deeds, and quotes their effects, the Angels wish to be
alone with them, touching them with their wings during their Salat, because the knowledge
is life of the hearts, and light of the eyes from the blindness, and strength of the bodies from
the weakness.
،‫ وبالعلم يعرف اهلل ويوحد‬،‫ بالعلم يطاع اهلل ويعبد‬.‫ ومينحه جمالسة االخيار يف الدنيا واآلخرة‬،‫وينزل اهلل حامله منازل االبرار‬
.‫ وحيرمه االشقياء‬،‫ يلهمه اهلل السعداء‬،‫ والعلم إمام العقل والعقل تابعه‬،‫ وبه يعرف احلالل واحلرام‬،‫وبالعلم توصل االرحام‬
And Allahazwj would Make its bearer to the levels of the righteous, and Award him the
gathering of the good in the world and the Hereafter. By the knowledge, Allahazwj is obeyed
and worshipped, and by the knowledge Allahazwj recognised and understood to be One, and
by the knowledge the relationships are maintained, and by it the Permissibles and the
Prohibitions are recognised. And the knowledge is a leader of the intellect, and the intellect
is its follower. Allahazwj Inspires the fortunate, and Deprives the wretched’.132
‫ قال رسول اهلل‬:‫ قال‬،)‫ عن مجاعة من أصحابه رفعوه إىل أمري املؤمنني (عليه السالم‬،‫ عن اليقطيين‬،‫ عن سعد‬،‫ أيب‬:‫ ل‬- 8
‫ ودليل على السراء‬:‫ وبعد قوله يف الوحدة‬.‫ بذله الهله‬:‫ إال أن فيه مكان عند اهلل الهله‬.‫ اخلرب‬.‫ تعلموا العلم‬:)‫(صلى اهلل عليه وآله‬
.‫ االخيار‬:‫ ومكان االبرار‬.‫ ويستغر هلم كل شئ حىت حيتان البحور وهوامها وسباع الرب وأنعامها‬:‫ وبعد قوله يف صالهتم‬.‫والضراء‬
.‫ االبرار‬:‫ومكان االخيار‬
131
132
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My father, from Sa’ad, from Al Yaqteeny, from a group of our companions,
‘Raising it to Amir Al-Momineenasws having said: ‘Rasool-Allahsaww said: ‘Learn the

knowledge’. The Hadeeth. Indeed! Regarding it is a station in the Presence of Allahazwj for its
people (intellectuals), give it to its deserving ones. And afterwards are his saww words
regarding the loneliness: ‘And it evidences upon the good and the bad’. And afterwards are
hissaww words regarding their (intellectual’s) Salats: ‘And everything seeks Forgiveness for
him, to the extent of the fishes of the seas, and its creatures, and the predators of the land,
and its animals’. And the station of the righteous is of the Chosen ones, and the stations of
the Chosen ones, is of the righteous ones’’.133
‫ قال‬:‫ عن علي (عليهم السالم) قال‬،‫ عن آبائه‬،‫ عن أبيه‬،‫ عن جعفر بن حممد‬،‫ عن ابن ميمون‬،‫ عن أبيه‬،‫ عن علي‬،‫ أيب‬:‫ ل‬- 9
.‫ وأفضل دينكم الورع‬،‫ فضل العلم أحب إىل اهلل من فضل العبادة‬:)‫رسول اهلل (صلى اهلل عليه وآله‬
My father, from Ali, from his father, from Ibn Maymoun,
‘From Ja’farasws Bin Muhammadasws, from hisasws fatherasws, from hisasws forefatherasws, from
Aliasws having said: ‘Rasool-Allahsaww said: ‘Extra knowledge is more Beloved to Allahazwj than
the extra worship, and the most superior of your Religion is the devoutness (piety)’’.134
‫ عن أيب عبد اهلل (عليه‬،‫ عن أبيه‬،‫ عن علي عن أخيه‬،‫ عن ابن عيسى‬،‫ عن االشعري‬،‫ عن أمحد بن إدريس‬،‫ أيب‬:‫ ل‬- 10
.‫ من مجع علم الناس إىل علمه‬:‫ قال‬،‫ سئل أمري املؤمنني (عليه السالم) عن أعلم الناس‬:‫السالم) قال‬
My father, from Ahmad Bin Idrees, from Al Ash’ary, from Ibn Isa, from Ali, from his brother, from his father,
‘From Abu Abdullahasws having said: ‘Amir Al-Momineenasws was asked about the most
knowledgeable of the people, heasws said: ‘One who gathers the knowledges of the people
to (add) to his own knowledge’.135
‫ عن خالد بن أيب خالد‬،‫ عن سليمان بن عبد الرمحن الدمشقي‬،‫ عن ابن منيع عن هارون بن عبد اهلل‬،‫ اخلليل بن أمحد‬:‫ ل‬- 11
:‫ عن رسول اهلل (صلى اهلل عليه وآله) أنه قال‬،‫ عن ابن عمر‬،‫ عن نافع‬- ‫ وأظنه ابن أيب ليلى‬- ‫ عن حممد بن عبد الرمحن‬،‫االرزق‬
.‫أفضل العبادة الفقه و أفضل الدين الورع‬
Al Khaleel Bin Ahmad, from Ibn Mani’e, from Haroun Bin Abdullah, from Suleyman Bin Abdul Rahman Al
Damashqy, from Khalid Bin Abu Khalid Al Arzaq, from Muhammad Bin Abdul Rahman – and I think it was Abu
Layli – from Nafau, from Ibn Umar,
‘From Rasool-Allahsaww having said: ‘The most superior of the worship is the pondering, and
the most superior of the Religion is the devoutness (piety)’.136
133
134
135
136
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‫ قال رسول‬:‫ عن آبائه عن علي (عليهم السالم) قال‬،‫ عن أبيه‬،‫ عن جعفر بن حممد‬،‫ ابن املغرية بإسناده عن السكوين‬:‫ ل‬- 12
.‫ عامل مطاع أو مستمع واع‬:‫ ال خري يف العيش إال لرجلني‬:)‫اهلل (صلى اهلل عليه وآله‬
Ibn Al Mugheira, by his chain from Al Sakuny,
‘From Ja’farasws Bin Muhammadasws, from hisasws fatherasws, from hisasws forefatherasws, from
Aliasws having said: ‘Rasool-Allahsaww said: ‘There is no good in the life except for two (types
of) men: ‘An scholar obedient (to Allahazwj), or a keen listener retaining (what he hears)’’.137
‫ ال خري‬:‫ عن النيب (صلى اهلل عليه وآله) قال‬،)‫ عن آبائه (عليهم السالم‬،‫ بإسناده عن موسى بن جعفر‬:‫ نوادر الراوندي‬- 13
.‫يف العيش إال ملستمع واع أو عامل ناطق‬
(The book) Nawadir of Al Rawandy, by his chain,
‘From Musaasws Bin Ja’farasws, from hisasws forefathersasws, from the Prophetsaww having said:
‘There is no good in the life except the keen listener who retains, or a speaking scholar’’.138
‫ يا رسول اهلل‬:‫ قيل‬،‫ أربع يلزمن كل ذي حجى و عقل من اميت‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ وهبذا االسناد قال‬- 14
.‫ والعمل به‬،‫ ونشره عند أهله‬،‫ وحفظه‬،‫ استماع العلم‬:‫ما هن ؟ قال‬
And by this chain –
‘Heasws said: ‘Rasool-Allahsaww said: ‘Four things should be necessitated by everyone with
reason and intellect from mysaww community’. It was said, ‘O Rasool-Allahsaww! What are
these?’ Hesaww said: ‘Listening intently to the scholar, and memorising it, and publicising it in
the presence of its deserving ones, and the acting by it’’.139
:‫ عن عدة من أصحابه يرفعونه إىل أيب عبد اهلل (عليه السالم) أنه قال‬،‫ عن أبيه‬،‫ عن الربقي‬،‫ عن عمه‬،‫ ماجيلويه‬:‫ ل‬- 15
.‫ ومنهوم مال‬،‫ منهوم علم‬:‫منهومان ال يشبعان‬
Majaylawiya, from his uncle, from Al Barqy, from his father, from a number of our companions,
‘Raising it to Abu Abdullahasws having said: ‘Two greedy ones are never satisfied: ‘One greedy
for the knowledge, and one greedy for the wealth’’.140
‫ مرحبا‬:‫ سيجيئ يف مكارم أخالق علي بن احلسني صلوات اهلل عليه أنه (عليه السالم) كان إذا جاءه طالب علم قال‬:‫ ل‬- 16
‫ إن طالب العلم إذا خرج من منزله مل يضع رجله على رطب وال يابس من‬:‫ مث يقول‬،)‫بوصية رسول اهلل (صلى اهلل عليه وآله‬
.‫االرض إال سبحت له إىل االرضني السابعة‬
It will be coming in ‘Makarim Al Akhlaq’,
137
138
139
140
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‘Aliasws Bin Al-Husaynasws, whenever a seeker of knowledge came over to himasws, said:
‘Welcome with the bequest of Rasool-Allahsaww’. Then heasws was saying: ‘The seeker of
knowledge, when he goes out from his house, he does not place his leg upon anything wet
or dry from the ground, except there glorify for him (everything) up to the seven
firmaments’’.141
.‫ العلم ضالة املؤمن‬:‫ أنه قال‬.)‫ عن علي (عليهم السالم‬،‫ عن آبائه‬،‫ عن الرضا‬،‫ بإسناد التميمي‬:‫ ن‬- 17
By the chain of Al Tameemi,
‘From Al-Rezaasws, from hisasws forefathersasws, from Aliasws having said: ‘The knowledge is the
lost property of the Momin’’.142
‫ عن حممد بن‬،‫ عن أمحد بن عيسى‬،‫ عن جعفر بن حممد بن مروان عن أبيه‬،‫ عن علي بن احلسن‬،‫ عن املراغي‬،‫ املفيد‬:‫ ما‬- 8
‫ خلتان ال جتتمعان يف‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ عن آبائه (عليهم السالم) قال‬،‫ عن أبيه جعفر بن حممد‬،‫جعفر‬
،‫ وحسن مست يف الوجه‬،‫ فقه يف االسالم‬:‫املنافق‬
Al Mufeed, from Al Maraghy, from Ali Bin Al Hassan, from Ja’far Bin Muhammad Bin Marwan, from his father,
from Ahmad Bin Isa,
‘From Muhammad son of Ja’farasws, from his fatherasws Ja’farasws Bin Muhammadasws, from his
forefathers having said: ‘Rasool-Allahsaww said: ‘Two traits will not be together in the
hypocrite – pondering in Al-Islam, and good listening in the face’’.143
‫ عن أيب عبد اهلل (عليه‬،‫ عن املنقري عن محاد بن عيسى‬،‫ عن االصفهاين‬،‫ عن ابن عامر‬،‫ عن ابن قولويه‬،‫ املفيد‬:‫ ما‬- 19
‫ فإنك‬،‫ يا بين اجعل يف أيامك ولياليك وساعاتك نصيبا لك يف طلب العلم‬:‫ أنه قال له‬.‫ كان فيما وعظ لقمان ابنه‬:‫السالم) قال‬
.‫لن جتد له تضييعا مثل تركه‬
Al Mufeed, from Ibn Qawlawiya, from Ibn Aamir, from Al Isfahany, from Al Manqari, from Hamad Bin Isa,
‘From Abu Abdullahasws having said: ‘It was among what Luqmanas advised to hisas son, heas
said to him: ‘O myas son! Make to be during your day, and your night, and your timings, a
share for you regarding seeking the knowledge, for you will never find any wastage for it
similar to its neglect’.144
‫ مسعت العبد الصاحل‬:‫ قال‬،‫ حدثين الشيخ الصاحل عبد اهلل بن حممد بن عبد اهلل بن ياسني‬:‫ قال‬،‫ عن اجلعايب‬،‫ املفيد‬:‫ ما‬- 20
‫ قال أمري املؤمنني (عليه‬:‫علي بن حممد بن علي الرضا (عليهم السالم) بسر من رأى يذكر عن آبائه (عليهم السالم) قال‬
‫ وكفى بك أدبا لنفسك تركك ما‬،‫ واالعتذار منذر ناصح‬،‫ والفكرة مرآة صافية‬،‫ واآلداب حلل حسان‬،‫ العلم وراثة كرمية‬:)‫السالم‬
.‫كرهته لغريك‬
141
142
143
144
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Al Mufeed, from Ja’alby who said, ‘It was narrated to me by the sheykh Al Salih Abdullah Bin Muhammad Bin
Abdullah Bin Yaseen who said,
‘I heard Al Abd Al-Salih Aliasws Bin Muhammad Bin Ali Al-Rezaasws at Sur Man Rayy
mentioning from hisasws forefathersasws, saying: ‘Amir Al-Momineenasws said: ‘The knowledge
is an honourable inheritance, and the ethics are an excellent garment, and the thinking is a
clear mirror, and the apology is an advisory warner, and sufficient for yourself is the ethic of
leaving what you dislike for the others’.145
،‫ عن أشرس اخلراساين‬،‫ عن احلسن بن احلسني االنصاري عن زفر بن سليمان‬،‫ عن حممد بن احلسني احلالل‬،‫ املفيد‬:‫ ما‬- 21
‫ من خرج من بيته يطلب علما شيعه سبعون‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ قال‬،‫ عن أيب قالبة‬،‫عن أيوب السجستاين‬
.‫ألف ملك يستغفرون له‬
Al Mufeed, from Muhammad Bin Al Husayn Al Hilal, from Al Hassan Bin Al Husayn Al Ansary, from Zafar Bin
Suleyman, from Ashras Al Khurasany, from Ayoub Al Sijistany, from Abu Qulaba who said,
‘Rasool-Allahsaww said: ‘One who goes out from his house seeking knowledge, gets escorted
by seventy thousand Angels seeking Forgiveness for him’.146
‫ إما‬:‫ لست احب أن أرى الشاب منكم إال غاديا يف حالني‬:‫ بإسناد أيب قتادة عن أيب عبد اهلل (عليه السالم) أنه قال‬:‫ ما‬- 22
.‫ وإن أمث سكن النار والذي بعث حممدا باحلق‬،‫ فإن ضيع أمث‬،‫عاملا أو متعلما فإن مل يفعل فرط فإن فرط ضيع‬
By a chain of Abu Qatada,
‘From Abu Abdullahasws having said: ‘I don’t like to see a youth from you except if he is an
early riser in two states – either as a teacher or as a student, for if he is not active, then his
activity would be wasted, and if it is wasted, he would sin, and if he sins, he would dwell in
the Fire, by the One Who Sent Muhammadsaww with the Truth’’.147
‫ عن عبد احلميد بن صبيح عن محاد بن‬،‫ عن أيب املفضل الشيباين عن حممد بن إبراهيم بن املفضل الدئلي‬،‫ مجاعة‬:‫ ما‬- 23
‫ مسعت رسول‬،)‫ مرحبا بوصية رسول اهلل (صلى اهلل عليه وآله‬:‫ كنا إذا أتينا أبا سعيد اخلدري قال‬:‫ عن أيب هارون العبدي قال‬،‫زيد‬
‫ وأنتم‬:‫ ويقول‬:‫ قال‬،‫ وإذا رأيتموهم فاستوصوا هبم خريا‬،‫ سيأتيكم قوم من أقطار االرض يتفقهون‬:‫اهلل (صلى اهلل عليه وآله) يقول‬
.)‫وصية رسول اهلل (صلى اهلل عليه وآله‬
A group, from Abu Al Mufazzal Al Shaybani, from Muhammad Bin Ibrahim Bin Al Mufazzal Al Da’ily, from Abdul
Hameed Bin Sabeeh, from Hammad Bin Zayd, from Abu Haroun Al Abdy who said,
‘It was so that whenever we went over to Abu Saeed Al-Khudry, he would say, ‘Welcome
with the bequest of Rasool-Allahsaww! I heard Rasool-Allahsaww saying: ‘There would be
coming a people from the horizons of the earth who would be pondering, and when you see
145
146
147
Page 90 of 170
them, then you should enjoin good with them’. He (the narrator) said, ‘And he was saying,
‘And you are a bequest of Rasool-Allahsaww’’.148
‫ عن حممد بن علي بن احلسني بن زيد بن‬،‫ عن جعفر بن حممد بن جعفر احلسين رمحه اهلل‬،‫ مجاعة عن أيب املفضل‬:‫ ما‬- 24
،‫ عن أبيه موسى بن جعفر‬،‫ حدثين الرضا علي بن موسى الرضا‬:‫ قال‬،)‫علي بن احلسني بن علي بن أيب طالب (عليهم السالم‬
‫ عن أمري املؤمنني علي بن أيب‬،‫ عن أبيه احلسني‬،‫ عن أبيه علي بن احلسني‬،‫ عن أبيه حممد بن علي‬،‫عن أبيه جعفر بن حممد‬
‫ فاطلبوا العلم من‬،‫ طلب العلم فريضة على كل مسلم‬:‫ مسعت رسول اهلل (صلى اهلل عليه وآله) يقول‬:‫طالب (عليهم السالم) قال‬
‫ وتعليمه من ال يعلمه‬،‫ والعمل به جهاد‬،‫ واملذاكرة به تسبيح‬،‫ وطلبه عبادة‬،‫ واقتبسوه من أهله فإن تعليمه هلل حسنة‬،‫مظانه‬
‫ وبذله الهله قربة إىل اهلل تعاىل‬،‫صدقة‬
A group, from Abu Al Mufazzal, from Ja’far Bin Muhammad Bin Ja’far Al Husna,
‘From Muhammadasws Bin Aliasws Bin Al-Husaynasws Bin Aliasws Bin Abu Talibasws having said:
‘Al-Reza Aliasws Bin Musa Al-Rezaasws narrated to me from his father Musaasws Bin Ja’farasws,
from his fatherasws Ja’farasws Bin Muhammadasws, from hisasws fatherasws Muhammadasws Bin
Aliasws, from hisasws father Aliasws Bin Al-Husaynasws, from hisasws fatherasws Al-Husaynasws, from
Amir Al-Momineen Aliasws Bin Abu-Talibasws having said: ‘Iasws heard Rasool-Allahsaww saying:
‘Seeking the knowledge is an Obligation upon every Muslim, therefore seek the knowledge
from its habitat, and collect it from its rightful ones, for its learning for the Sake of Allah azwj is
a good deed, and seeking it is (an act of) worship, and mentioning it is a Glorification
(Tasbeeh), and the acting in accordance with it is Jihad, and teaching it to one who does not
know is (an act of) charity, and giving it to its deserving ones is drawing closer to Allah azwj
the Exalted.
‫ والدليل على‬،‫ واحملدث يف اخللوة‬،‫ والصاحب يف الغربة والوحدة‬،‫ واملونس يف الوحشة‬،‫ ومنار سبل اجلنة‬،‫النه معامل احلالل واحلرام‬
،‫ والزين عند االخالء‬،‫ والسالح على االعداء‬،‫السراء والضراء‬
(This is) because it is a teacher of the Permissible(s) and the Prohibitions, and is a lighthouse
for the way to the Paradise, and a comforter during the loneliness, and the companion
during the estrangement and the solitude, and the discusser in private. And it evidences
upon the good and the harmful, and the weapon against the enemy, and the best discharge.
،‫ وترغب املالئكة يف خلتهم‬،‫ وينتهى إىل رأيهم‬،‫ ويهتدى بفعاهلم‬،‫يرفع اهلل به أقواما فيجعلهم يف اخلري قادة تقتبس آثارهم‬
،‫ وسباع الرب وأنعامه‬،‫ يستغفر هلم كل رطب ويابس حىت حيتان البحر وهوامه‬،‫ ويف صالهتا تبارك عليهم‬،‫وبأجنحتها متسحهم‬
By it, Allahazwj Raises a people, so Heazwj Makes them to be among the good guides quoting
their impact, and guiding with their deeds, and ends up to their view, and the Angels wish to
be alone with them, touching them with their wings, and bless them during their Salats.
Everything wet and dry seeks Forgiveness for them to the extent of the fishes of the sea and
its creatures, and the predators of the land and its animals.
148
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‫ وجمالس‬،‫ يبلغ بالعبد منازل االخيار‬،‫ االبدان من الضعف‬،‫ وقوة‬،‫ وضياء االبصار من الظلمة‬.‫إن العلم حياة القلوب من اجلهل‬
،‫ والدرجات العلى يف الدنيا واآلخرة‬،‫االبرار‬
The knowledge is life for the hearts from the ignorance, and an illumination for the sights
from the darkness, and strength for the bodies from the weakness, delivering the servants
to the station of the Chosen ones, and gatherings of the righteous, and the lofty Levels in
the world and the Hereafter.
‫ العلم امام‬،‫ وبه يعرف احلالل واحلرام‬،‫ وبه توصل االرحام‬،‫ به يطاع الرب ويعبد‬،‫ ومدارسته بالقيام‬،‫الذكر فيه يعدل بالصيام‬
.‫ فطوىب ملن مل حيرمه اهلل منه حظه‬،‫ وحيرمه االشقياء‬،‫ يلهمه السعداء‬،‫ والعمل تابعه‬،‫العمل‬
The Zikr in it equates with the Fasting, and its learning (equates) with the standing (in Salat).
By it (knowledge), the Lordazwj is obeyed and worshipped, and by it the relationships are
maintained, and by it the Permissible(s) and the Prohibitions are recognised. The knowledge
is a leader of the deeds, and the deed is its follower. Heazwj Inspires the fortunate and
Deprives the wretched, therefore beatitude be to one whom Allah azwj does not Deprive him
of his share’.149
‫ قال رسول اهلل (صلى‬:‫ عن علي (عليهم السالم) قال‬،‫ عن آبائه‬،‫ عن أيب عبد اهلل جعفر بن حممد‬،‫ بإسناد اجملاشعي‬:‫ ما‬- 25
‫ وسباع‬،‫ وإن طالب العلم ليستغفر له كل شئ حىت حيتان البحر وهوامه‬،‫ العامل بني اجلهال كاحلي بني االموات‬:)‫اهلل عليه وآله‬
،‫الرب وأنعامه‬
By a chain of Al Majashaie,
‘From Abu Abdullah Ja’farasws Bin Muhammadasws, from hisasws forefathersasws, from Aliasws
having said: ‘Rasool-Allahsaww said: ‘The knowledge is between the ignorance like the live
ones among the dead, and the seeker of knowledge is such that everything seeks
Forgiveness for him to the extent of the fishes of the sea and its creatures, and predators of
the land and its animals.
.‫ اجلعايب‬:‫ جا‬.‫ وإن طلب العلم فريضة على كل مسلم‬،‫فاطلبوا العلم فإنه السبب بينكم وبني اهلل عزوجل‬
Therefore, seek the knowledge, for it is a purpose between you and Allah azwj Mighty and
Majestic, and that the seeking of the knowledge is an Obligation upon every Muslim’.150
‫ قال رسول اهلل‬:‫ عن أبيه عن أيب عبد اهلل (عليه السالم) قال‬،‫ عن احلسن بن زيد بن علي بن احلسني‬،‫ ابن هاشم‬:‫ ير‬- 26
.‫ أال إن اهلل حيب بغاة العلم‬،‫ طلب العلم فريضة على كل مسلم‬:)‫(صلى اهلل عليه وآله‬
Ibn Hashim,
149
150
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‘From Al-Hassan bin Zayd, son of Aliasws Bin Al-Husaynasws, from his father, from Abu
Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Seeking the knowledge is an Obligation
upon every Muslim. Indeed! Allahazwj Loves seeking of the knowledge’’.151
‫ طلب‬:‫ عن أيب عبد اهلل (عليه السالم) قال‬،‫ عن عيسى بن عبد اهلل العمري‬،‫ عن حممد بن علي‬،‫ حممد بن حسان‬:‫ ير‬- 27
.‫العلم فريضة يف كل حال‬
Muhammad Bin Hasaan, from Muhammad Bin Ali, from Isa Bin Abdullah Al Amry,
‘From Abu Abdullahasws having said: ‘Seeking the knowledge is an Obligation in every
state’’.152
.‫ طلب العلم فريضة من فرائض اهلل‬:‫ عن أيب عبد اهلل (عليه السالم) قال‬،‫ هبذا االسناد‬:‫ ير‬- 28
By this chain,
‘From Abu Abdullahasws having said: ‘Seeking the knowledge is an Obligation from the
Obligations of Allahazwj’.153
‫ قال أمري املؤمنني (عليه‬:‫ عن أيب عبد اهلل (عليه السالم) قال‬،‫ عن رجل من أصحابنا‬،‫ عن ابن أيب عمري‬،‫ ابن زيد‬:‫ ير‬- 29
.‫ طلب العلم فريضة على كل مسلم‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:)‫السالم‬
Ibn Zayd, from Ibn Abu Umeyr, from a man from our companions,
‘From Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Rasool-Allahsaww said:
‘Seeking the knowledge is an Obligation upon every Muslim’’.154
‫ طالب العلم يستغفر له كل شئ‬:‫ عن أيب عبد اهلل (عليه السالم) قال‬،‫ عن ابن احلجاج‬،‫ ابن هاشم عن ابن أيب عمري‬:‫ ير‬- 30
.‫ والطري يف جو السماء‬،‫حىت احليتان يف البحار‬
Ibn Hashim, from Ibn Abu Umeyr, from Ibn Al Hajaj,
‘From Abu Abdullahasws having said: ‘Seeker of the knowledge is such that everything seeks
Forgiveness for him, to the extent of the fishes in the seas, and the bird in the atmosphere
of the sky’’.155
‫ إن‬:‫ عن أيب جعفر (عليه السالم) قال‬،‫ عن أيب عبيدة‬،‫ عن فضيل بن عثمان‬،‫ عن العباس بن عامر‬،‫ احلسن بن علي‬:‫ ير‬- 31
.‫مجيع دواب االرض لتصلي على طالب العلم حىت احليتان يف البحر‬
Al Hassan Bin Ali, from Al Abbas Bin Aamir, from Fazeyl Bin Usman, from Abu Ubeyda,
151
152
153
154
155
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‘From Abu Ja’farasws having said: ‘The entirety of the animals of the land pray (send Salawat)
upon the seeker of the knowledge, to the extent of the fishes in the sea’’.156
.‫ عن أيب عبد اهلل (عليه السالم) مثله‬،‫ عن فضيل بن عثمان‬،‫ عن علي بن احلكم‬،‫ أمحد بن حممد‬:‫ ير‬- 32
Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Fazeyl Bin Usman,
‘From Abu Abdullahasws – similar to it’.157
‫ عن جرير بن عبد اهلل‬،‫ عن حسني بن الصباح‬،‫ عن وهب بن سعيد‬،‫ عن أبيه‬،‫ عن احلسني بن سيف‬،‫ ابن هاشم‬:‫ ير‬- 33
.‫ أوحى اهلل إيل أنه من سلك مسلكا يطلب فيه العلم سهلت له طريقا إىل اجلنة‬:‫ عن النيب (صلى اهلل عليه وآله) قال‬،‫البجلي‬
Ibn Hashim, from Al Husayn Bin Sayf, from his father, from Wahab Bin Saeed, from Husayn Bin Al Sabah, from
Jareer Bin Abdullah Al Bajaly,
‘From the Prophetsaww having said: ‘Allahazwj Revealed that: “One who travels a journey
seeking the knowledge in it, the road to the Paradise would be eased for him’’. 158
‫ عن‬،‫ عن عبد اهلل بن احلسن بن احلسن بن علي‬،‫ عن سليمان بن عمرو‬،‫ عن أبيه‬،‫ عن احلسني بن سيف‬،‫ ابن هاشم‬:‫ ير‬- 34
‫ صلى على حممد وآل‬:‫ يقولون‬،‫ طالب العلم يشيعه سبعون ألف ملك من مفرق السماء‬:‫ عن علي (عليه السالم) قال‬،‫أبيه‬
.‫حممد‬
Ibn Hashim, from Al Husayn Bin Sayf, from his father, from Suleyman Bin Amo,
‘From Abdullah Bin Al-Hassan son of Al-Hassan Bin Aliasws, from his father, from Aliasws having
said: ‘Seeker of the knowledge is such that he gets escorted by seventy thousand Angels
from the horizons of the sky saying: ‘Salawat be upon Muhammad saww and the Progenyasws
of Muhammadsaww’’.159
‫ قال رسول‬:‫ عن أيب جعفر (عليه السالم) قال‬،‫ عن جابر‬،‫ عن عمرو بن أيب املقدام‬،‫ عن ابن حمبوب‬،‫ أمحد بن حممد‬:‫ ير‬- 35
.‫ وال خري يف سوى ذلك‬،‫ العامل واملتعلم شريكان يف االجر للعامل أجران وللمتعلم أجر‬:)‫اهلل (صلى اهلل عليه وآله‬
Ahmad Bin Muhammad, from Ibn Mahboub, from Amro Bin Abu Al Maqdam, from Jabir,
‘From Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The teacher and the student are two
participants in the Recompense of the knowledge – two (portions of) Recompense for the
teacher, and one (portion of) Recompense for the student, and there is no good in besides
that’’.160
156
157
158
159
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‫ عن أيب جعفر (عليه‬،‫ عن حممد بن مسلم‬،‫ وابن فضال معا عن مجيل‬،‫ ع ن عمرو بن عثمان‬،‫ حممد بن احلسني‬:‫ ير‬- 36
‫ وعلموه‬،‫ تعلموا العلم من محلة العلم‬،‫ وله الفضل عليه‬،‫ إن الذي تعلم العلم منكم له مثل أجر الذي يعلمه‬:‫السالم) قال‬
.‫إخوانكم كما علمكم العلماء‬
Muhammad Bin Al Husayn, from Amro Bin Usman, and Ibn Fazal, along with, from Jameel, from Muhammad
Bin Muslim,
‘Abu Ja’farasws having said: ‘The one from you who learns the knowledge, for him would be a
Recompense the like of which is for the teacher, and for him (teacher) would be the
superiority over him. Learn the knowledge from the bearers of the knowledge, and teach it
to your brethren just as the scholars taught you’’.161
‫ عن‬،‫ عن جابر‬،‫ عن الربيع بن حممد‬،‫ عن مقاتل‬،‫ عن احلسني بن علي بن يوسف‬،‫ عن حممد بن علي‬،‫ أمحد بن حممد‬:‫ ير‬- 37
.‫ ما من عبد يغدو يف طلب العلم ويروح إال خاض الرمحة خوضا‬:‫أيب جعفر (عليه السالم) قال‬
Ahmad Bin Muhammad, from Muhammad Bin Ali, from Al Husayn Bin Ali Bin Yusuf, from Maqatil, from Al
Rabie Bin Muhammad, from Jabir,
‘From Abu Ja’farasws having said: ‘There is none from a servant who wakes up early in the
morning for seeking the knowledge and goes, except he would be drenched in the Mercy (of
Allahazwj) with a drenching (i.e. surrounded by it)’’.162
‫ العامل واملتعلم يف‬:‫ عن أيب عبد اهلل (عليه السالم) قال‬،‫ عن رجل‬،‫ عن سليمان اجلعفري‬،‫ عن حممد الربقي‬،‫ ابن عيسى‬:‫ ير‬- 38
.‫ لئال ينايف االخبار االخرى‬،‫ أي يف أصل االجر ال يف قدره‬:‫ بيان‬.‫االجر سواء‬
Ibn Isa, from Muhammad Al Barqy, from Suleyman al Ja’fary, from a man,
‘From Abu Abdullahasws having said: ‘The teacher and the student are equal in the
Recompense’’.163
‫ عن‬،‫ عن الربيع بن حممد‬،‫ عن مقاتل بن مقاتل‬،‫ عن احلسن بن علي بن يوسف‬،‫ عن الكويف‬،‫ عن عمه‬،‫ ماجيلويه‬:‫ ثو‬- 39
‫ وهتفت به‬،‫ أو يروح إال خاض الرمحة‬،‫ ما من عبد يغدو يف طلب العلم‬:‫ عن أيب جعفر (عليه السالم) قال‬،‫جابر اجلعفي‬
.‫ من زار العامل هلل ولطلب العلم لوجه اهلل فكأنه زار اهلل‬:‫ بيان‬.‫ وسلك من اجلنة مثل ذلك املسلك‬،‫ مرحبا بزائر اهلل‬:‫املالئكة‬
Majaylawiya, from his uncle, from Al Kufy, from Al Hassan Bin Ali Bin Yusuf, from Maqatil Bin Maqatil, from Al
Rabie Bin Muhammad, from Jabir Al Ju’fy,
‘From Abu Ja’farasws having said: ‘There is none from a servant who wakes up early in the
morning in seeking the knowledge, or goes, except he would be drenched in the Mercy (of
161
162
163
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Allahazwj), and the Angels would applaud him: ‘Welcome to the visitor of Allahazwj!’ And his
travel to the Paradise would be similar to that journey’’.164
‫ أيها‬:‫ عن أمري املؤمنني صلوات اهلل عليه قال‬،‫ سخيلة‬- ‫ عن أيب‬،‫ عن أيب عبيدة‬،‫ عن أيب اجلارود‬،‫ أيب عن ابن سنان‬:‫ سن‬- 40
.‫ وال خري يف نسك ال ورع فيه‬،‫ وال خري يف دنيا ال تدبر فيها‬،‫الناس ال خري يف دين ال تفقه فيه‬
My father, from Ibn Sinan, from Abu Al Jaroud, from Abu Ubeyda, from Abu Sakhila,
‘From Amir Al-Momineenasws having said: ‘O you people! There is no good in a Religion in
which there is no pondering in it, nor any good in a world there being no management in it,
nor any good in any ritual there is no devoutness in it’’.165
‫ وأن طلب العلم‬،‫ أيها الناس اعلموا أن كمال الدين طلب العلم والعمل به‬:‫ قال‬.‫ عن أمري املؤمنني صلوات اهلل عليه‬:‫ ف‬- 41
‫ والعلم‬،‫ سيفي لكم به‬،‫ قد قسمه عادل بينكم وضمنه‬،‫ إن املال مقسوم بينكم مضمون لكم‬:‫أوجب عليكم من طلب املال‬
،‫خمزون عليكم عند أهله قد امرمت بطلبه منهم فاطلبوه‬
From Amir Al-Momineenasws having said: ‘O you people! Know that the perfection of the
Religion is seeking the knowledge and acting with it, and that the seeking of the knowledge
is more Obligatory upon you than seeking the wealth. The wealth is divided between you,
having been guaranteed for you. A Just One has divided it between you and Guaranteed it
by myasws sword for you. And the knowledge is a treasure for you with its rightful ones. You
have been Commanded to seek it from them, therefore seek it!
‫ والنفقات تنقص‬،‫ وأن كثرة العلم والعمل به مصلحة للدين سبب إىل اجلنة‬،‫واعلموا أن كثرة املال مفسدة للدين مقساة للقلوب‬
،‫ وإنفاقه بثه إىل حفظته ورواته‬،‫ والعلم يزكو على إنفاقه‬،‫املال‬
Know that the abundance of wealth is a spoiler of the Religion, a hardness for the hearts,
and that the abundance of the knowledge and the acting by it is a corrector of the Religion,
leading to the Paradise; and the expenditure reduces the wealth, and the knowledge is
purified upon its spending, and its spending is publicising it to its preservers and its
reporters.
،‫ ورفعة يف حياهتم‬،‫ وذخرية للمؤمنني‬،‫ وطاعته مكسبة للحسنات ممحاة للسيآت‬،‫واعلموا أن صحبة العامل واتباعه دين يدان اهلل به‬
،‫ومجيل االحدوثة عنهم بعد موهتم‬
Know that the company of the scholar and following him is a Religion, Allahazwj made it a
Religion with it, and obeying him is a gatherer of the good deeds, delete of the sins, and a
hoard for the Momineen, and a raiser during their lifetime, and a beautiful discussion about
them after their death.
164
165
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‫ وقلبه حسن‬،‫ وحفظه الفحص‬،‫ ولسانه الصدق‬،‫ واذنه الفهم‬،‫ وعينه الرباءة من احلسد‬،‫ فرأسه التواضع‬:‫إن العلم ذو فضائل كثرية‬
‫ وفائدته‬،‫ ومستقره النجاة‬،‫ وحكمته الورع‬،‫ ورجله زيارة العلماء‬،‫ ومهته السالمة‬،‫ ويده الرمحة‬،‫ وعقله معرفة االسباب باالمور‬،‫النية‬
‫ وذخريته‬،‫ وماله االدب‬،‫ وجيشه حماورة العلماء‬،‫ وقوسه املداراة‬،‫ وسيفه الرضاء‬،‫ وسالحه لني الكالم‬،‫ ومركبه الوفاء‬،‫العافية‬
.‫ ورفيقه صحبة االخيار‬،‫ ودليله اهلدى‬،‫ ومأواه املوادعة‬،‫ وزاده املعروف‬،‫اجتناب الذنوب‬
The knowledge is with a lot of merits – Its head is the humbleness, and its eyes is the
disavowing from the envy, and its ears are the understanding, and its tongue is the
truthfulness, and its memory is the thorough consideration, and its heart is the good
intention, and its intellect is recognition of the purpose of the Commandments, and its
hands are the mercy, and its desire is the safety, and its legs are visitation to the scholars,
and its wisdom is the devoutness, and its stability is the salvation, and its benefit is the
health, and its ride is the loyalty, and its weapon is softness of the speech, and its sword is
the agreeability, and its bow is the politeness, and its army is dialogue with the scholars, and
its wealth is the ethics, and its hoard is shunning the sins, and its increase is the good deeds,
and its shelter is the tranquillity, and its evidence is the guidance, and it friend is the
company of the righteous ones’’.166
.‫ ال يسع الناس حىت يسألوا أو يتفقهوا‬:‫ عن أيب عبد اهلل (عليه السالم) قال‬،‫ عن أيب جعفر االحول‬،‫ عن يونس‬،‫ أيب‬:‫ سن‬- 42
My father, from Yunus, from Abu Ja’far Al Ahowl,
‘From Abu Abdullahasws having said: ‘There is no leeway for the people until they either ask
or they ponder’’.167
)‫ سئل أبو احلسن موسى بن جعفر (عليهما السالم‬:‫ عن بعض أصحابنا قال‬،‫ عن يونس‬،‫ أيب وموسى بن القاسم‬:‫ سن‬- 43
.‫ ال‬:‫هل يسع الناس ترك املسألة عما حيتاجون إليه ؟ قال‬
My father, and Musa Bin Al Qasim, from Yunus, from one of our companions who said,
‘Abu Al-Hassan Musaasws Bin Ja’farasws was asked: ‘Do the people have leeway to neglect the
questioning about what they are needy to?’ Heasws said: ‘No’.168
‫ اف‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ عن أيب عبد اهلل عن آبائه (عليهم السالم) قال‬،‫ عن السكوين‬،‫ النوفلي‬:‫ سن‬- 44
.‫ ويسأل عن دينه‬،‫لكل مسلم ال جيعل يف كل مجعة يوما ينفقه يه أمر دينه‬
Al Nowfaly, from Al Sakuny,
‘From Abdullahasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘Fie to
every Muslim who does not make to be, during every Friday, the day in which to ponder the
matters of his Religion, and asks about his Religion’’.169
166
167
168
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‫ قال علي (عليه السالم) يف‬:‫ عن أبيه (عليهم السالم) قال‬،‫ عن أيب عبد اهلل‬،‫ عن القداح‬،‫ جعفر بن حممد االشعري‬:‫ سن‬- 45
.‫ ال يستحي اجلاهل إذا مل يعلم أن يتعلم‬:‫كالم له‬
Ja’far Bin Muhammad Al Ashary, from Al Qadah,
‘From Abu Abdullahasws, from hisasws fatherasws having said: ‘Aliasws said in a speech of hisasws:
‘The ignorant one should not be embarrassed to learn when he does not know’’. 170
،‫ عليكم بالعلم قبل أن يقبض وقبل أن جيمع‬:‫ يف حديث أيب أمامة الباهلي إن رسول اهلل (صلى اهلل عليه وآله) قال‬:‫ غو‬- 46
.‫ وال خري يف سائر الناس بعد‬:‫ العامل واملتعلم شريكان يف االجر‬:‫ مث قال‬،‫ومجع بني إصبعيه الوسطى واليت تلي االهبام‬
In a Hadeeth of Abu Amama Al Bahily,
‘Rasool-Allahsaww said: ‘Upon you is with the knowledge, before one dies or is gathered (on
the Day of Judgment)’, and hesaww gathered between the middle finger and that which is
next to the thumb. Then hesaww said: ‘The teacher and the student are both participant in
the Recompense, and there is no good in the rest of the people afterwards’’. 171
‫ إن املالئكة لتضع أجنحتها لطالب‬:‫ مسعت رسول اهلل (صلى اهلل عليه وآله) يقول‬:‫ روي عن املقداد بن االسود قال‬:‫ غو‬- 47
.‫العلم حىت يطأ عليها رضا به‬
It is reported from Al Miqdad Bin Al Aswad who said,
‘I heard Rasool-Allahsaww saying: ‘The Angels lower their wings to the seeker of the
knowledge until he steps upon these, (then) they are pleased with it’’.172
.‫ فقيه واحد أشد على إبليس من ألف عابد‬:)‫ قال النيب (صلى اهلل عليه وآله‬:‫ غو‬- 48
The Prophetsaww said: ‘A pondering one is more severe upon Ibleesla than a thousand
worshippers’’.173
.‫ من يرد اهلل به خريا يفقهه يف الدين‬:)‫ وقال (صلى اهلل عليه وآله‬- 49
And heasws said: ‘One whom Allahazwj Intends good with him, he would make him ponder in
the Religion’’.174
.‫ من مل يصرب على ذل التعلم ساعة بقي يف ذل اجلهل أبدا‬:)‫ وقال (صلى اهلل عليه وآله‬- 50
169
170
171
172
173
174
Page 98 of 170
And heasws said: ‘One who is not patient upon the disgrace of the learning for a while would
remain in disgrace of the ignorance for ever’’.175
.‫ طالب العلم ال ميوت أو يتمتع جده بقدر كده‬:)‫ وقال (صلى اهلل عليه وآله‬- 51
And heasws said: ‘A seeker of the knowledge will not be dying until he enjoys his striving in
accordance to his efforts’’.176
.‫ وقد امرمت بطلبه منهم‬،‫ العلم خمزون عند أهله‬:)‫ قال النيب (صلى اهلل عليه وآله‬:‫ غو‬- 52
The Prophetsaww said: ‘The knowledge is a treasure with its rightful ones, and you have been
Commanded to seek it from them’’.177
‫ الدم أو‬:‫ املهجة‬:‫ بيان‬.‫ لو علم الناس ما يف العلم لطلبوه ولو بسفك املهج وخوض اللجج‬:)‫ وقال الصادق (عليه السالم‬- 53
.‫ معظم املاء‬:‫ واللجة‬.‫ والروح‬،‫دم القلب‬
And Al Sadiqasws said: ‘If the people knew what is in the knowledge, the would have sought
it, and even if they had to spill the blood of their hearts and dive in to the depths’’.178
.‫ طلب العلم فريضة على كل مسلم ومسلمة‬:)‫ قال النيب (صلى اهلل عليه وآله‬:‫ غو‬- 54
The Prophetsaww said: ‘Seeking the knowledge is an Obligation upon every Muslim man and
Muslim woman’’.179
.‫ اطلبوا العلم ولو بالصني‬:)‫ وقال (صلى اهلل عليه وآله‬- 55
And heasws said: ‘Seek the knowledge, and even if it is in China’’.180
.‫ ما على من ال يعلم من حرج أن يسأل عما ال يعلم‬:)‫ وقال (صلى اهلل عليه وآله‬- 56
And heasws said: ‘There is no problem upon someone that he asks about what he does not
know’’.181
‫ من خرج من بيته ليلتمس بابا من العلم لينتفع به ويعلمه غريه كتب اهلل له بكل‬:)‫ قال النيب (صلى اهلل عليه وآله‬:‫ غو‬- 57
‫ وأنزله‬،‫ ودواب الرب‬،‫ وحيتان البحر‬،‫ وصلى عليه طيور السماء‬،‫ وحفته املالئكة بأجنحتها‬،‫خطوة عبادة ألف سنة صيامها وقيامها‬
.‫ وكان خريا له من أن كانت الدنيا كلها له فجعلها يف اآلخرة‬،‫اهلل منزلة سبعني صديقا‬
175
176
177
178
179
180
181
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The Prophetsaww said: ‘One who goes out from his house seeking a door of the knowledge in
order to benefit by it, and he teaches it to others, Allah azwj would Write for him, with every
step taken, worship of a thousand years, its Fasts, and its standing (for Salat), and the Angels
would surround him with their wings, and the birds of the sky would send blessings upon
him, and the fishes of the sea, and animals of the land, and Allah azwj would Encamp him at
the status of seventy truthful ones, and it would be better for him that if the whole world
had been for him, so he makes it to be in the Hereafter’’.182
)‫ مسعت جعفر بن حممد (عليهما السالم‬:‫ عن ابن زياد قال‬،‫ عن هارون‬،‫ عن أبيه‬،‫ عن حممد احلمريي‬،‫ ابن قولويه‬:‫ جا‬- 58
:‫ نعم قال له‬:‫ أكنت عاملا ؟ فإن قال‬:‫ إن اهلل تعاىل يقول للعبد يوم القيامة‬:‫ فقال‬.‫ فلله احلجة البالغة‬:‫وقد سئل عن قوله تعاىل‬
.‫ أفال تعلمت حىت تعمل ؟ فيخصمه وذلك احلجة البالغة‬:‫ كنت جاهال قال له‬:‫أفال عملت مبا علمت ؟ وإن قال‬
Ibn Qawlawiya, from Muhammad al Humeyri, from his father, from Haroun, from Ibn Ziyad who said,
‘I heard Ja’farasws Bin Muhammadasws, and heasws had been asked about the Words of the
Exalted: Say: ‘For Allah is the conclusive Proof [6:149], so heasws said: ‘Allahazwj the Exalted
would say to the servant on the Judgment: ‘Were you a knowledgeable one?’ He would say,
‘Yes’. Heazwj would Say to him: ‘So why did you not act by what you knew?’ And if he says, ‘I
was ignorant’, Heazwj would Say to him: ‘So why did you not learn until you know?’ Thus,
Heazwj would Contend him, and that is the conclusive proof’’.183
‫ دخل جابر بن عبد اهلل االنصاري على أمري املؤمنني (عليه السالم) فقال أمري املؤمنني (عليه‬:)‫ قال االمام (عليه السالم‬:‫ م‬- 59
‫ وفقري ال يبيع‬،‫ وغين جواد مبعروفه‬،‫ وجاهل ال يستنكف أن يتعلم‬،‫ عامل يستعمل علمه‬:‫ يا جابر قوام هذه الدنيا بأربعة‬:)‫السالم‬
،‫آخرته بدنيا غريه‬
The Imamasws said: ‘Jabir Bin Abdullah Al-Ansary came to Amir Al-Momineenasws, so Amir Al-
Momineenasws said: ‘O Jabir! This world stands by four – a scholar who utilises his
knowledge, and an ignorant one who refuses to learn, and a rich one well known for his
good deeds, and a poor one who does not sell his Hereafter for the world of others’.
‫ وباع الفقري‬،‫ وخبل الغين مبعروفه‬،‫ فإذا كتم العامل العلم أهله وزها اجلاهل يف تعلم ما البد منه‬:)‫مث قال أمري املؤمنني (عليه السالم‬
.‫دينه بدنيا غريه حل البالء وعظم العقاب‬
Then Amir Al-Momineenasws said: ‘So when the scholar conceals the knowledge from its
deserving ones, and the ignorant one spreads what is inevitable for him (what he knows),
and the rich one is stingy with his good deeds, and the poor one sells his Religion for the
world of the others, the afflictions would be Released along with grievous Punishment’’.184
‫ يا أبا ذر من خرج من بيته يلتمس بابا من العلم كتب اهلل‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ عن أيب ذر قال‬:‫ جع‬- 60
،‫ وأعطاه اهلل بكل حرف يسمع أو يكتب مدينة يف اجلنة‬،‫عزوجل له بكل قدم ثواب نيب من االنبياء‬
182
183
184
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From Abu Zarrra who said, ‘Rasool-Allahsaww said: ‘O Abu Zarrra! One who goes out from his
house seeking a door of knowledge, Allahazwj Mighty and Majestic would Write for him, with
every step taken, Rewards of a Prophetas from the Prophetsas, and Allahazwj would Give him,
with every letter he hears, or writes, a city in the Paradise.
،‫ فطوىب لطالب العلم يوم القيامة‬،‫ وال حيب العلم إال السعيد‬،‫وطالب العلم أحبه اهلل وأحبه املالئكة وأحبه النبيون‬
And the seeker of knowledge, Allahazwj Loves him, and the Angels love him, and the
Prophetsas love him, and none love the knowledge except for the fortunate, therefore
beatitude be to the seeker of knowledge.
،‫ و طالب العلم حبيب اهلل‬،‫ومن خرج من بيته يلتمس بابا من العلم كتب اهلل له بكل قدم ثواب شهيد من شهداء بدر‬
And one who goes out from his house seeking a door of knowledge, Allah azwj would Write
for him, with every step taken, Rewards of a martyr from the martyrs at (the battle of) Badr,
and the seeker of knowledge is a Beloved of Allahazwj.
،‫ ويأكل من مثرة اجلنة‬،‫ وال خيرج من الدنيا حىت يشرب من الكوثر‬،‫ ويصبح وميسي يف رضا اهلل‬،‫ومن أحب العلم وجبت له اجلنة‬
،)‫ويكون يف اجلنة رفيق خضر (عليه السالم‬
And one who loves the knowledge, the Paradise would be Obligated for him, and he would
be in the Pleasure of Allahazwj, morning and evening, and he would not exit from the world
until he drinks from Al-Kawser, and eats the fruit of the Paradise, and in Paradise he would
happen to be a friend of Khizras.
.‫ يرفع اهلل الذين آمنوا منكم و الذين اوتوا العلم درجات‬:‫وهذا كله حتت هذه اآلية‬
And all of this comes under this Verse: Allah will Exalt those of you who believe, and those
who are given knowledge, in ranks [58:11].185
‫ وبغين ال يبخل بفضله على أهل دين‬،‫ بعامل ناطق مستعمل له‬:‫ قوام الدين بأربعة‬:)‫ قال أمري املؤمنني (عليه السالم‬:‫ ضه‬- 61
.‫ وأجساد قوم خمتلفة‬،‫ وال تغرنكم كثرة املساجد‬،‫ وجباهل ال يتكرب عن طلب العلم‬،‫ وبفقري ال يبيع آخرته بدنياه‬،‫اهلل‬
Amir Al-Momineenasws said: ‘The Religion stands by four – by a speaking scholar who utilises
it (his knowledge), and by a rich one who is not stingy of his grace upon the people of
Religion of Allahazwj, and by a poor one who does not sell his Hereafter for his world, and by
an ignorant one who is not arrogant upon seeking the knowledge.
‫ رجعت الدنيا على تراثها قهقري‬،‫ واستكرب اجلاهل عن طلب العلم‬،‫ وباع الفقري آخرته بدنياه‬،‫ وخبل الغين‬،‫فإذا اكتتم العامل علمه‬
So when the scholar conceals his knowledge, the rich one is stingy, and the poor one sells
his Hereafter for his world and the ignorant one is too arrogant from seeking the
185
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knowledge, the world would return upon its heritage backwards. And do not let the
abundance of the mosques deceive you, and the bodies of different people’.
‫ للمرء ما‬،‫ وخالفوهم يف الباطن‬،‫ خالطوهم بالربانية يعين يف الظاهر‬:‫ يا أمري املؤمنني كيف العيش يف ذلك الزمان ؟ فقال‬:‫قيل‬
.‫ وانتظروا مع ذلك الفرج من اهلل تعاىل‬،‫ وهو مع من أحب‬،‫اكتسب‬
It was said, ‘O Amir Al-Momineenasws! How would the life be in that era?’ So heasws said: ‘The
would be mixing in appearance, meaning in the apparent, and they would be opposing in
the hidden. For the person would be what he attains, and he would be with the one he
loves; and await with that, the Relief (Al-Qaimasws) from Allahazwj the Exalted’’.186
‫ إن طلب العلم فريضة على كل‬،‫ الشاخص يف طلب العلم كاجملاهد يف سبيل اهلل‬:)‫ قال أمري املؤمنني (عليه السالم‬:‫ ضه‬- 62
.‫ وكم من مؤمن خيرج من منزله يف طلب العلم فال يرجع إال مغفورا‬،‫مسلم‬
Amir Al-Momineenasws said: ‘The person in seeking the knowledge is like a fighter in the Way
of Allahazwj. Seeking the knowledge is an Obligation upon every Muslim, and how many a
Momin has gone out from his house in seeking the knowledge, and he has not returned
except as a Forgiven one’’.187
.‫ ال علم كالتفكر وال شرف كالعلم‬:)‫ وقال (عليه السالم‬- 63
And heasws said: ‘There is no knowledge like the pondering, and there is no nobility like (that
of a) scholar’’.188
‫ فما يزيد من علمك‬،‫ يا مؤمن إن هذا العلم واالدب مثن نفسك فاجتهد يف تعلمهما‬:)‫ قال أمري املؤمنني (عليه السالم‬:‫ ضه‬64
‫ وبأدب اخلدمة يستوجب العبد واليته‬،‫ وباالدب حتسن خدمة ربك‬،‫ فإن بالعلم هتتدي إىل ربك‬،‫وأدبك يزيد يف مثنك وقدرك‬
.‫ فاقبل النصيحة كي تنجو من العذاب‬،‫وقربه‬
Amir Al-Momineenasws said: ‘O Momin! This knowledge and the ethics, is a price for yourself,
therefore strive in learning it, for whatever increases from your knowledge and your ethics,
there would be an increase in your price and your worth, for, with the knowledge, you
would be guided to your Lordazwj, and with the ethics, you will improve the service to your
Lordazwj, and by ethical service, it would Obligate the servant, Hisazwj Wilayah and Hisazwj
Proximity, therefore accept the advice in order to escape from the Punishment’’.189
.‫ فإن طلب العلم فريضة على كل مسلم‬،‫ اطلبوا العلم ولو بالصني‬:)‫ قال النيب (صلى اهلل عليه وآله‬:‫ ضه‬- 65
186
187
188
189
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The Prophetsaww said: ‘Seek the knowledge and even if it is in China, for seeking the
knowledge is an Obligation upon every Muslim’’.190
‫ وبىن‬،‫ وغفر له ألف ذنب‬،‫ من تعلم مسألة واحدة قلده اهلل يوم القيامة ألف قالئد من النور‬:)‫ وقال (صلى اهلل عليه وآله‬- 66
.‫ وكتب له بكل شعرة على جسده حجة‬،‫له مدينة من ذهب‬
And heasws said: ‘One who learns one question (issue), Allahazwj would Collar him on the Day
of Judgment a thousand collars of Light, and Forgive a thousand sins for him, and Build for
him a city of gold, and Write for him, with every hair on his body, a Hajj’’.191
‫ من تعلم بابا من العلم عمل به أو مل يعمل كان أفضل من أن يصلي ألف ركعة‬:)‫ قال النيب (صلى اهلل عليه وآله‬:‫ ضه‬- 67
.‫تطوعا‬
The Prophetsaww said: ‘One who learns a door of knowledge, whether he acts by it or does
no act by it, he would still be superior that one who prays a thousand Cycles of voluntary
Salat’’.192
‫ مرحبا بك‬:‫ إن العبد إذا خرج يف طلب العلم ناداه اهلل عزوجل من فوق العرش‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ ما‬- 68
‫يا عبدي أتدري أي منزلة تطلب ؟ وأي درجة تروم ؟ تضاهي مالئكيت املقربني لتكون هلم قرينا البلغنك مرادك والوصلنك‬
.‫حباجتك‬
Rasool-Allahsaww said: ‘The servant, when he goes out in seeking the knowledge, Allah azwj
Mighty and Majestic Calls out to him from above the Throne: “Congratulations to you, O
Myazwj servant! Do you know which status you are seeking? And which rank you are wishing
for? Myazwj Angels of Proximity are competing that there should happen to be a pair for
them, delivering to your purpose, and make you arrive to your need”.
‫ ما معىن مضاهاة مالئكة اهلل عزوجل املقربني ليكون هلم قرينا ؟‬:)‫فقيل لعلي بن احلسني (عليه السالم‬
It was said to Aliasws Bin Al-Husaynasws, ‘What is the meaning of ‘The Angels of Proximity of
Allahazwj Mighty and Majestic are competing that there should happen to be a pair for
them?’
‫ شهد اهلل أنه ال إله إال هو واملالئكة واولوا العلم قائما بالقسط ال إله إال هو العزيز احلكيم‬:‫ أما مسعت قول اهلل عزوجل‬:‫قال‬
Heasws said: ‘But, have you not heard the Words of Allahazwj Mighty and Majestic: Allah
Testifies that there is no god except Him, and (so testify) the Angels and the ones with the
knowledge, maintaining His creation with justice; there is no god except Him, the Mighty,
the Wise [3:18]?
190
191
192
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‫ وسيدهم حممد (صلى اهلل عليه وآله) وثانيهم علي (عليه‬،‫ وثلث باويل العلم الذين هم قرناء مالئكته‬،‫ وثىن مبالئكته‬،‫فبدأ بنفسه‬
،‫ وأحقهم مبرتبته بعده‬،‫السالم) وثالثهم أهله‬
So Heazwj Began with Himselfazwj, and secondly with Hisazwj Angels, and thirdly with the ones
with knowledge, those who are pairs of Hisazwj Angels, and their Chief is Muhammadsaww,
and their second is Aliasws, and their third is hisasws family, and they are more rightful of the
rank after himasws’.
‫ مث أنتم معاشر الشيعة العلماء بعلمنا تأولون مقرونون بنا ومبالئكة اهلل املقربني شهداء هلل‬:)‫قال علي بن احلسني (عليه السالم‬
‫ قاطعون ملعاذير املعاندين من إمائه وعبيده‬،‫بتوحيده وعدله وكرمه وجوده‬
Aliasws Bin Al-Husaynasws said: ‘Then you, O group of Shias, the learned ones with our asws
knowledge, firstly being paired with usasws and with the Angels of Proximity of the Lordazwj,
testifiers to Allahazwj with Hisazwj Tawheed (Oneness), and Hisazwj Justice, and Hisazwj
Benevolence, and Hisazwj Generosity, cutting off the excuses of the supporters, from Hisazwj
maids and Hisazwj servants.
،‫ وبأشرف السعادة سعدمت حني مبحمد وآله الطيبني (عليهم السالم) قرنتم‬،‫ ونعم احلظ اجلزيل اخرتمت‬،‫فنعم الرأي النفسكم رأيتم‬
،‫وعدول اهلل يف أرضه شاهرين بتوحيده ومتجيده جعلتم‬
So the best of the opinions for yourselves, are your own opinions, and the best great share
is what you have chosen, and with the most noble of the fortunes is your fortune where you
are paired with Muhammadsaww and hissaww Pure Progenyasws, and representatives of
Allahazwj in Hisazwj earth, publicising Hisazwj Tawheed (Oneness) and doing Hisazwj Glorification.
‫ وأن أصحاب حممد املوالني أولياء حممد وعلي صلى اهلل عليهما واملتربئني من‬،‫وهنيئا لكم أن حممدا لسيد االولني واآلخرين‬
‫ وال يرفع له‬،‫ وال يقبل له حسنة‬،‫ وال يغفر له ذنبا‬،‫ وأن اهلل ال يقبل من أحد عمال إال هبذا االعتقاد‬،‫اعدائهما أفضل أمم املرسلني‬
.‫درجة إال به‬
And congratulations to you that Muhammadsaww is Chief of the formers ones and the latter
ones, and that the companions of Muhammad saww are the friends of the friends of
Muhammadsaww, and disavowers from theirasws enemies, being the most superior of the
community of the Rasoolsas; and that Allahazwj will not Accept any deed from anyone except
by this belief (doctrine), nor will Heazwj Forgive a sin for him, nor Accept any good deed for
him, nor Raise any Level for him, except by it’’.193
‫ واهلل ما برأ اهلل من‬:‫ عن جده أمري املؤمنني (عليهم السالم) قال‬،‫ عن أبيه‬،‫ عن علي بن احلسني‬،‫ أبو محزة الثمايل‬:‫ ختص‬- 69
.‫ وإن املالئكة لتضع أجنحتها لطلبة العلم من شيعتنا‬،‫برية أفضل من حممد ومين وأهل بييت‬
Abu Hamza Al Sumaly,
193
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‘From Aliasws Bin Al-Husaynasws, from hisasws grandfatherasws Amir Al-Momineenasws having
said: ‘There is no created being from the created beings of Allah azwj, more superior than
Muhammadsaww, and measws, and myasws familyasws, and that the Angels lower their wings to
the seeker of Knowledge from ourasws Shias’’.194
.‫ والبيان عماد العلم‬،‫ والعلم عماد الروح‬،‫ الروح عماد الدين‬:)‫ قال الباقر (عليه السالم‬:‫ ختص‬- 70
Al-Baqirasws said: ‘The soul is a pillar of Religion, and the knowledge is a pillar of the soul, and
the explanation is a pillar of the knowledge’’.195
‫ عن أيب‬،‫ عن محزة بن محران‬،‫ عن ابن هنيك عن ابن أيب عمري‬،‫ عن جعفر بن حممد العلوي‬،‫ عن أيب املفضل‬،‫ مجاعة‬:‫ ما‬- 71
.‫ طالب العلم بني اجلهال كاحلي بني االموات‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ عن آبائه (عليهم السالم) قال‬،‫عبد اهلل‬
A group, from Abu Al Mufazzal, from Ja’far Bin Muhammad Al Alawy, from Ibn Naheyk, from Ibn Abu Umeyr,
from Hamza Bin Humran,
‘From Abu Abdullahasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘A
seeker of the knowledge is between the ignorant ones like the living one between the
dead’’.196
‫ عن أيب نعيم عمر بن‬،‫ عن حممد بن يعلى‬،‫ عن أبيه‬،‫ عن علي بن جعفر بن مسافر اهلذيل‬،‫ عن أيب املفضل‬،‫ مجاعة‬:‫ ما‬- 72
‫ عن‬،‫ عن علي (عليه السالم) و عبد اهلل بن مسعود‬،‫ عن النزال بن سربة‬،‫ عن الضحاك بن مزاحم‬،‫ عن مقاتل بن حيان‬،‫صبيح‬
‫ من خرج يطلب بابا من علم لريد به باطال إىل حق أو ضاللة إىل هدى كان عمله ذلك‬:‫رسول اهلل (صلى اهلل عليه وآله) قال‬
.‫كعبادة متعبد أربعني عاما‬
A group, from Abu AL Mufazzal, from Ali Bin Ja’far Bin Musafir al Hazly, from his father, from Muhammad Bin
Ya’la, from Abu Naeem Umar Bin Sabeeh, from Maqatil Bin Hayan, from Al Zahaak Bin Mazahim, from Nazal
Bin Sabrat,
‘From Aliasws, and Abdullah Bin Masoud, from Rasool-Allahsaww having said: ‘One who goes
out seeking a door of knowledge in order to rebut the falsehood with it to a truth, or (rebut)
a straying to guidance, that deed of his would be like worship of a worshipper of forty
years’’.197
‫ عن‬،‫ عن أبيه‬،‫ عن علي بن حبيش عن العباس بن حممد بن احلسني‬،‫ عن حممد بن وهبان‬،‫ احلسني بن إبراهيم القزويين‬:‫ ما‬- 73
‫ تفقه‬:‫ كمال املؤمن يف ثالث خصال‬:‫ عن أيب عبد اهلل (عليه السالم) قال‬،‫ عن ابن أيب يعفور‬،‫ عن احلسني بن أيب غندر‬،‫صفوان‬
.‫ والتقدير يف املعيشة‬،‫ والصرب على النائبة‬،‫يف دينه‬
194
195
196
197
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Al Husayn Bin Ibrahim Al Qazwiny, from Muhammad Bin Wahban, from Ali Bin Habeysh, from Al Abbas Bin
Muhammad Bin Al Husayn, from his father, from Safwan, from Al Husayn Bin Abu Gandar, from Ibn Abu
Yafour,
‘From Abu Abdullahasws having said: ‘Perfection of the Momin is in three characteristics –
Pondering in his Religion, and the patience upon the calamity, and the management in the
(affairs of his) life’’.198
،‫ عن الصادق‬،‫ عن مسعدة بن زياد‬،‫ عن هارون ابن مسلم‬،‫ عن محدان‬،‫ عن رجاء بن حيىي‬،‫ عن أيب املفضل‬،‫ مجاعة‬:‫ ما‬- 74
‫ يا مبتغي العلم ال تشغلك الدنيا وال أهل وال مال عن‬:‫ قال أبو ذر رضي اهلل عنه يف خطبته‬:‫ع ن أبيه (عليهما السالم) قال‬
،‫نفسك أنت يوم تفارقهم كضيف بت فيهم مث غدوت عنهم إىل غريهم‬
A group, from Abu Al Mufazzal, from Raja’a Bin Yahya, from Hamdan, from Haroun Ibn Muslim, from Mas’ada
Bin Ziyad,
‘From Al-Sadiqasws having said: ‘Abu Zarrra said in hisasws sermon, ‘O seeker of the knowledge!
Do not let the world, or family, or wealth pre-occupy you from yourself. Today you are
separate from them like a guest spending the night among them, then in the morning you
will be going to others.
‫ يا جاهل تعلم العلم فإن قلبا‬،‫ وما بني البعث واملوت إال كنومة منتها مث استيقظت عنها‬،‫الدنيا واآلخرة كمنزل حتولت منه إىل غريه‬
.‫ليس فيه شئ من العلم كالبيت اخلراب الذي ال عامر له‬
The world and the Hereafter are like a house you transfer from to the other, and there isn’t
between the Resurrection and the death except like a sleep you sleep, then you wake up
from it. O ignorant one! Learn the knowledge, for the heart in which there isn’t anything
from the knowledge is like the ruins which there is no builder for it’’. 199
‫ أماله علي الشيخ الصنعاين أبقاه اهلل تعاىل يف ثالث صفر سنة مثان وأربعني‬:‫ نقل من خط الوزير حممد بن العلقمي قال‬- 75
‫ فأما طالب العلم فيزداد رضى‬،‫ وطالب دنيا‬،‫ طالب علم‬:‫ منهومان ال يشبعان‬:)‫ قال النيب (صلى اهلل عليه وآله‬:‫ قال‬،‫وستمائة‬
.‫ وأما طالب الدنيا فيتمادى يف الطغيان‬،‫الرمحن‬
From a copy of Al Wazeer Muhammad Bin al Alqama who said, ‘It was dictated to me by the Sheykh, may
Allahazwj the Exalted Keep him alive, on the 3rd Safar of the year 648. He said,
‘The Prophetsaww said: ‘Two greedy ones are never satiated – seeker of the knowledge and
seeker of the world. As for the seeker of the knowledge, so he increases the Pleasure of the
Beneficent, and as for the seeker of the world, he would continue in tyranny’’.200
.‫ والفكر مرآة صافية‬،‫ العلم وراثة كرمية‬:‫ هنج‬- 76
198
199
200
Page 106 of 170

(The book) Nahj (Al-Balagah) – ‘The knowledge is an honourable inheritance, and the
thinking is a clear mirror’’.201
.‫ قيمة كل امرئ ما حيسن‬:)‫ وقال (عليه السالم‬- 77
And heasws said: ‘The worth of every person is what he improves’.202
.‫ إن هذه القلوب متل كما متل االبدان فابتغوا هلا طرائف احلكمة‬:)‫ وقال (عليه السالم‬- 78
And heasws said: ‘The hearts tend go get weary just as the bodies get weary, therefore seek
selections of the wisdom for these’’.203
‫ إن أوىل الناس بإبراهيم للذين‬:)‫ مث تال (عليه السالم‬،‫ إن أوىل الناس باالنبياء أعلمهم مبا جاؤوا به‬:)‫ وقال (عليه السالم‬- 79
.‫اتبعوه وهذا النيب والذين آمنوا‬
And heasws said: ‘The foremost of the people with the Prophets as are the most
knowledgeable with whatever theyas came with’. Then heasws recited: Surely the foremost of
people to Ibrahim are those who follow him and this Prophet and those who are believing
[3:68]’’.204
‫ ولكن اخلري أن يكثر علمك‬،‫ ليس اخلري أن يكثر مالك و ولدك‬:‫ سئل (عليه السالم) عن اخلري ما هو ؟ فقال‬:‫ هنج‬- 80
.‫ويعظم حلمك‬
(The book) Nahj (Al-Balagah), ‘Heasws was asked about the good, what is it? So heasws said:
‘There is no good if you multiply your wealth and your children (to be abundant), but the
good is that you multiply your knowledge and magnify your forbearance’’.205
.‫ وال علم كالتفكر‬،‫ ال شرف كالعلم‬:)‫ وقال (عليه السالم‬- 81
And heasws said: ‘There is no nobility like the knowledge, nor any knowledge like the
pondering’’.206
.‫ كل وعاء يضيق مبا جعل فيه إال وعاء العلم فإنه يتسع‬:)‫ وقال (عليه السالم‬- 82
And heasws said: ‘Every container is too narrow for what is made to be in it, except for the
container of the knowledge, for it is capacious’’.207
201
202
203
204
205
206
207
Page 107 of 170

.‫ وطالب دنيا‬،‫ طالب العلم‬:‫ منهومان ال يشبعان‬:)‫ وقال (عليه السالم‬- 83
And heasws said: ‘Two greedy ones are never satiated – seeker of the knowledge and seeker
of the world’’.208
.‫ الناس أبناء ما حيسنون‬:)‫ قال أمري املؤمنني (عليه السالم‬:‫ كنز الكراجكي‬- 84
(The book) Kunz of Al Karajaky,
‘Amir Al-Momineenasws said: ‘The people are sons of what they are improving’’.209
.‫ والعامل كبري وإن كان حدثا‬،‫ اجلاهل صغري وإن كان شيخا‬:)‫ وقال (عليه السالم‬- 85
And heasws said: ‘The ignorant one is little and even if he was an old man, and the scholar is
great and even if he was a youth’’.210
.‫ من عرف باحلكمة حلظته العيون بالوقار‬:)‫ وقال (عليه السالم‬- 86
And heasws said: ‘One who is recognised as being with the wisdom, the eyes (of the people)
would look at him with the dignity’’.211
.‫ والعلم أشرف االحساب‬،‫ املودة أشبك االنساب‬:)‫ وقال (عليه السالم‬- 87
And heasws said: ‘Cordiality is the most connecting of the lineages, and the knowledge is the
most noble of the tribes’’.212
.‫ وال قرين سوء شر من اجلهل‬،‫ ال كنز أنفع من العلم‬:)‫ وقال (عليه السالم‬- 88
And heasws said: ‘There is no hoard more beneficial than the knowledge, nor any pair more
evil than the ignorance’’.213
،‫ وحتفة يف اجملالس‬،‫ ودال على املروة‬،‫ وهو صلة بني االخوان‬،‫ عليكم بطلب العلم فإن طلبه فريضة‬:)‫ وقال (عليه السالم‬- 89
.‫ وانس يف الغربة‬،‫وصاحب يف السفر‬
And heasws said: ‘Upon you is to seek the knowledge, for its seeking is an Obligation, and it is
a link between the brethren, and a pointer upon the personality, and a gift in the gathering,
and a companion during the journey, and a comforter in the estrangement’’. 214
208
209
210
211
212
213
214
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.‫ الشريف من شرفه علمه‬:)‫ وقال (عليه السالم‬- 90
And heasws said: ‘The nobleman is one whose nobility is his knowledge’’.215
.‫ من عرف احلكمة مل يصرب من اال زياد منها‬:)‫ وقال (عليه السالم‬- 91
And heasws said: ‘One who is recognised as being with the wisdom, would not be patient
except he would increase from it’’.216
.‫ والعلماء حكام على امللوك‬،‫ امللوك حكام على الناس‬:)‫ وقال الصادق (عليه السالم‬- 92
And Al-Sadiqasws said: ‘The kings are rulers upon the people, and the scholars are rulers upon
the kings’’.217
.‫ الكلمة من احلكمة يسمعها الرجل فيقول أو يعمل هبا خري من عبادة سنة‬:)‫ وقال أمري املؤمنني (عليه السالم‬- 93
And Amir Al-Momineenasws said: ‘The word of wisdom which the man hears, so he is saying
it or acting by it, is better than the worship of a year’’. 218
‫ ومن طلب علما فلم‬،‫ من طلب علما فأدركه كتب اهلل له كفلني من االجر‬:)‫ قال النيب (صلى اهلل عليه وآله‬:‫ منية املريد‬- 94
.‫يدركه كتب اهلل له كفال من االجر‬
(The book) Maniyat Al Mureed –
‘The Prophetsaww said: ‘One who seeks knowledge and attains it, Allahazwj would Write him
two portions of the Recompense, and one who seeks knowledge but does not attain it,
Allahazwj would Write for him one portion of the Recompense’’.219
‫ من أحب أن ينظر إىل عتقاء اهلل من النار فلينظر إىل املتعلمني فو الذي نفسي بيده ما من‬:)‫ وقال (صلى اهلل عليه وآله‬- 95
‫ وبىن اهلل بكل قدم مدينة يف اجلنة وميشي على االرض وهي‬،‫متعلم خيتلف إىل باب العامل إال كتب اهلل له بكل قدم عبادة سنة‬
.‫ وشهدت املالئكة أهنم عتقاء اهلل من النار‬،‫ وميسي ويصبح مغفورا له‬،‫تستغفر له‬
And hesaww said: ‘One who loves to look at the ones whom Allahazwj would Emancipate from
the Fire, so let him look at the students, for, by the Oneazwj in Whose Hand is mysaww, there is
none from a student comes and goes to the door of knowledge, except Allah azwj would Write
for him, with every step taken, worship of a year, and Allah azwj would Build, for every step
take, a city in the Paradise, and he would be walking upon the ground and it would seek
215
216
217
218
219
Page 109 of 170

Forgiveness for him, and every morning and evening he would be Forgiven, and the Angels
testify that they are the ones Emancipated from the Fire’’.220
‫ وإن بابا من العلم يتعلمه الرجل خري له من‬،‫ القائم ليله‬،‫ من طلب العلم فهو كالصائم هناره‬:)‫ وقال (صلى اهلل عليه وآله‬- 96
.‫أن يكون له أبو قبيس ذهبا فأنفقه يف سبيل اهلل‬
And heasws said: ‘One who seeks the knowledge, so he is like the one Fasting during his day,
and the one standing (for Salat) during his night, and that a door of knowledge learnt by the
man is better for him than if there would happen to be for him, (the mount) Abu Qubays of
gold, and he spends it in the Way of Allahazwj’’.221
‫ من جاءه املوت وهو يطلب العلم ليحيي به االسالم كان بينه وبني االنبياء درجة واحدة يف‬:)‫ وقال (صلى اهلل عليه وآله‬- 97
.‫اجلنة‬
And heasws said: ‘The one to whom the death comes while he is seeking the knowledge in
order to revive Al-Islam with it, there would only be one Level between him and the
Prophetsas in the Paradise’’.222
.‫ الن يهدي اهلل بك رجال واحدا خري من أن يكون لك محر النعم‬:)‫ وقال (صلى اهلل عليه وآله‬- 98
And hesaww said: ‘If Allahazwj were to guide one man through you, it is better than if there
happens to be for you than a red camel’’.223
.‫ خري لك من الدنيا وما فيها‬:‫ ويف رواية اخرى‬- 99
And in another report: ‘Better for you than the world and whatever is in it’’. 224
‫ وكان منها طائفة طيبة‬،‫ إن مثل ما بعثين اهلل به من اهلدى والعلم كمثل غيث أصاب أرضا‬:)‫ – وقال (صلى اهلل عليه وآله‬100
‫ و‬،‫ وسقوا وزرعوا‬،‫ وكان منها أجادب أمسكت املاء فنفع اهلل هبا الناس وشربوا منها‬،‫فقبلت املاء فأنبتت الكال والعشب الكثري‬
‫أصاب طائفة منها اخرى إمنا هي قيعان ال متسك ماءا وال تنبت كال‬
And heasws said: ‘An example of what Allahazwj Sent mesaww with, from the Guidance and the
Knowledge, is like an example of rainfall hitting the land; and from it would be a good part,
and it would accept the water, so there would grow abundant green pastures and
vegetation, and from it would be barren which would withhold the water, for Allah azwj would
Benefit the people by it and they would drink from it, and they would quench and irrigate;
and there is another part from it, rather it is barren, neither withholding the water nor does
anything grow (in it).
220
221
222
223
224
Page 110 of 170

‫ ومثل من مل يرفع بذلك رأسا ومل يقبل هدى اهلل الذي ارسلت‬،‫ فعلم وعلم‬،‫ وتفقه ما بعثين اهلل به‬،‫فذلك مثل من فقه يف دين اهلل‬
.‫به‬
So that is an example of one who ponders in the Religion of Allahazwj and understands what
Allahazwj Sent mesaww with, so he learns and teaches, and an example of one does not raise a
head with that nor does he accept Guidance of Allah azwj which Isaww have been Sent with’’.225
.‫ ومل ينقص من رزقه‬،‫ وبورك له يف معيشته‬،‫ من غدا يف طلب العلم أظلت عليه املالئكة‬:)‫ وقال (صلى اهلل عليه وآله‬- 101
And heasws said: ‘One who rises early and goes to seek the knowledge, the Angels shade
upon him, and Bless for him in his livelihood, and there be no reduction from his
sustenance’’.226
.‫ نوم مع علم خري من صالة مع جهل‬:)‫ وقال (صلى اهلل عليه وآله‬- 102
And heasws said: ‘Sleep with having knowledge is better than praying a Salat having
ignorance’’.227
‫ أميا ناش نشأ يف العلم والعبادة حىت يكرب أعطاه اهلل يوم القيامة ثواب إثنني وسبعني‬:)‫ وقال (صلى اهلل عليه وآله‬- 103
.‫صديقا‬
And heasws said: ‘Whoever grows older in the knowledge and the worship until he is old, on
the Day of Judgment, Allahazwj would Give him the Rewards of seventy two truthful ones’’.228
.‫ قليل من العلم خري من كثري العبادة‬:)‫ وقال (صلى اهلل عليه وآله‬- 104
And heasws said: ‘Little from the knowledge is better than abundance of the (acts of)
worship’’.229
‫ ومن‬،‫ من غدا إىل املسجد ال يريد إال ليتعلم خريا أو ليعلمه كان له أجر معتمر تام العمرة‬:)‫ وقال (صلى اهلل عليه وآله‬- 105
.‫راح إىل املسجد ال يريد إال ليتعلم خريا أو ليعلمه فله أجر حاج تام احلجة‬
And heasws said: ‘One who wakes up early morning and goes to the Masjid not intending
except to learn good, or to teach it, for him would be a Recompense of an Umrah performer
having completed an Umrah, and one who goes to the Masjid not intending except to learn
good or to teach it, for him would be the Recompense of a Hajj performer having completed
the Hajj’’.230
225
226
227
228
229
230
Page 111 of 170

‫ يا‬:‫ وهو يف املسجد متكا على برد له أمحر فقلت له‬:)‫ أتيت النيب (صلى اهلل عليه وآله‬:‫ قال‬،‫ وعن صفوان بن غسان‬- 106
،‫رسول اهلل إين جئت أطلب العلم‬
And from Safwan Bin Gasan who said,
‘I came to the Prophetsaww and hesaww was in the Masjid reclining upon a red cloak of hissaww,
so I said to himsaww, ‘O Rasool-Allahsaww! I have come to seek the knowledge’.
‫ إن طالب العلم لتحفه املالئكة بأجنحتها مث يركب بعضها بعضا حىت يبلغوا مساء الدنيا من حمبتهم ملا‬،‫ مرحبا بطالب العلم‬:‫فقال‬
.‫يطلب‬
So hesaww said: ‘Welcome to the seeker of knowledge! The seeker of knowledge is such that
the Angels surround him with their wings, then some of them climb upon the others until
they reach the sky of the world, out of love for the one who seeks’’.231
‫ وكفى باجلهل ذما‬،‫ و يفرح إذا نسب إليه‬،‫ كفى بالعلم شرفا أن يدعيه من ال حيسنه‬:)‫ وقال أمري املؤمنني (عليه السالم‬- 107
.‫يربا منه من هو فيه‬
And Amir Al-Momineenasws said: ‘Suffice with knowledge as a nobility. One who is not good
with it claims it, and is happy when it is linked to him. And suffice with the ignorance as a
condemnation. One who is in it disavows from it’’.232
‫ العلم ال‬:‫ الثاين‬،‫ أنه مرياث االنبياء واملال مرياث الفراعنة‬:‫ االول‬:‫ لعلم أفضل من املال بسبعة‬:‫ وعنه (عليه السالم) أيضا‬- 108
،‫ حيتاج املال إىل احلافظ والعلم حيفظ صاحبه‬:‫ الثالث‬،‫ينقص بالنفقة واملال ينقص هبا‬
And heasws said as well: ‘The knowledge is superior than the wealth by seven (aspects): The
first, it is an inheritance of the Prophets, and the wealth is the inheritance of the Pharaohs.
The second, the knowledge does not reduce with the spending, and the wealth reduces by
it. The third, the wealth is needy to the protection, and the knowledge protects its owner.
:‫ السادس‬،‫ املال حيصل للمؤمن والكافر والعلم ال حيصل إال للمؤمن خاصة‬:‫ اخلامس‬،‫ العلم يدخل يف الكفن ويبقى املال‬،‫الرابع‬
‫ العلم يقوي الرجل على املرور على‬:‫ السابع‬،‫مجيع الناس حيتاجون إىل صاحب العلم يف أمر دينهم وال حيتاجون إىل صاحب املال‬
.‫الصراط واملال مينعه‬
The fourth, the knowledge enters into the shroud and the wealth remains (outside). The
fifth, the wealth is acquired by the Momin and the Kafir, while the knowledge is not
acquired except by the Momin in particular. The sixth, the entirety of the people are needy
to the owner of the knowledge regarding the matters of their Religion and are not needy to
231
232
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the owner of the wealth. The seventh, the knowledge would strengthen the man upon the
passing over the Bridge, and the wealth would prevent him.233
‫ إن اهلل‬،‫ وخوض اللجج‬،‫ وعن زين العابدين (عليه السالم) لو يعلم الناس ما يف طلب العلم لطلبوه ولو بسفك املهج‬- 109
‫ وأن أحب عبادي عندي‬،‫ التارك لالقتداء هبم‬،‫ أن أمقت عبيدي إيل اجلاهل املستخف حبق أهل العلم‬:‫تعاىل أوحى إىل دانيال‬
.‫ القابل عن احلكماء‬،‫ التابع للحكماء‬،‫ الالزم للعلماء‬،‫التقي الطالب للثواب اجلزيل‬
And from Zayn Al-Abideenasws: ‘If the people knew what was in seeking the knowledge, they
would have sought it by even spilling the blood of their hearts, and diving to the depths.
Allahazwj the Exalted Revealed unto Daniyalas: ‘The most Detested of Myazwj servants to
Meazwj is the ignorant one who takes lightly with the rights of the knowledgeable people, the
neglecter of following them; and the most Beloved in Myazwj Presence is the pious seeking
the great Rewards, necessitating the scholars, the follower of the wise ones, and accepted
of their wisdom’’.234
‫ اطلبوا العلم‬،‫ ويل ملن مسع بالعلم ومل يطلبه كيف حيشر مع اجلهال إىل النار‬:‫ ويف االجنيل يف السورة السابعة عشر منه‬- 110
،‫ وإن مل ينفعكم مل يضركم‬،‫ وإن مل يغنكم مل يفقركم‬،‫ وإن مل يرفعكم مل يضعكم‬،‫وتعلموه فإن العلم إن مل يسعدكم مل يشقكم‬
And (it is written) in the Evangel, in the 17th Chapter of it: ‘Woe be unto the one who is
heard of as being with the knowledge and does not seek it, how he would be Ushered along
with the ignorant ones to the Fire!’ Seek the knowledge and learn it, for the knowledge does
not make you happy, it would not make you wretched, and if it does not raise you, it would
not put you down, and if it does not enrich you, it would not impoverish you, and if it does
not benefit you, it would not harm you.
.،‫ وحق على اهلل أن ال خيزيه‬،‫ والعلم يشفع لصاحبه‬،‫ ولكن قولوا نرجو أن نعلم ونعمل‬،‫وال تقولوا خناف أن نعلم فال نعمل‬
And do not be saying, ‘We fear that if we learn, we would not be acting by it’, but say, ‘We
hope that if we learn, we would be acting by it’. And the knowledge would intercede for its
owner, and it is would have a right upon Allahazwj that Heazwj does not Disgrace him.
‫ إين‬،‫ فإين قد فعلت‬:‫ فيقول تعاىل‬،‫ ظننا أن ترمحنا وتغفر لنا‬:‫ فيقولون‬،‫ يا معشر العلماء ما ظنكم بربكم‬:‫إن اهلل يقول يوم القيامة‬
‫ فادخلوا يف صاحل عبادي إىل جنيت ورمحيت‬،‫ بل خلري أردته بكم‬،‫استودعتكم حكميت ال لشر أردته بكم‬
Allahazwj would be Saying on the Day of Judgment: “O group of scholars! What are your
thoughts about your Lordazwj?” They would be saying, ‘We think that Youazwj would Mercy us
and Forgive (our sins) for us’. So Heazwj would be Saying: “Iazwj have Done so. Iazwj Deposited
Myazwj Wisdom with you, not for an evil Iazwj Intended with you, but for goodness Iazwj
Intended with you all, therefore enter to be among the righteous ones of My azwj servants,
into Myazwj Paradise, and Myazwj Mercy!”’.235
233
234
235
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.‫ باب من العلم تتعلمه أحب إلينا من ألف ركعة تطوعا‬:‫ وعن أيب ذر رضي اهلل عنه قال‬- 111
And from Abu Zarrra having said, ‘A door from the knowledge your learn is more beloved to
us than a thousand Cycles of voluntary Salat’.
.‫ إذا جاء املوت طالب العلم وهو على هذه احلال مات شهيدا‬:‫ مسعنا رسول اهلل (صلى اهلل عليه وآله) يقول‬:‫وقال‬
And hear said, ‘We heard Rasool-Allahsaww saying: ‘When the death comes to the seeker of
knowledge and he is upon this state, he would die as a martyr’’.236
:‫ مسعت أبا عبد اهلل (عليه السالم) يقول‬:‫ عن جابر اجلعفي قال‬،‫ عن محيد بن شعيب‬،‫ كتاب جعفر بن حممد بن شريح‬- 112
‫ أما واهلل ما هو‬:‫ فإن العلم يقبض قبضا ويضرب بيده على بطنه ويقول‬،‫ اقرتبوا اقرتبوا واسألوا‬:‫إن عليا (عليه السالم) كان يقول‬
‫ واهلل ما من آية نزلت يف رجل من قريش وال يف االرض يف بر وال حبر وال سهل وال جبل إال أنا‬،‫ ولكنه مملو علما‬،‫مملو شحما‬
.‫ ويف أي يوم ويف أي ساعة نزلت‬،‫أعلم فيمن نزلت‬
The book of Ja’far Bin Muhammad Bin Shareeh, from Hameed Bin Shuayb, from Jabir al Ju’fy who said,
‘I heard Abu Abdullahasws saying: ‘Aliasws was saying: ‘Come closer, come closer and ask, for
the knowledge is captured by a capturing’, and heasws struck by hisasws hand upon hisasws
belly, and heasws said: ‘By Allahazwj! It is not filled with fat, but it is filled with knowledge. By
Allahazwj! There is none from a Verse Revealed regarding a man from Quraysh, nor in the
earth, nor desert, nor sea, nor coast, nor mountain, except I asws know regarding who its was
Revealed, and in which day, and in which time it was Revealed’’.237
236
237
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* )‫ وفضل حب العلماء‬،‫ * (أصناف الناس في العلم‬2 ‫باب‬
CHAPTER 2 – TYPES OF PEOPLE REGARDING THE

KNOWLEDGE, AND MERITS OF LOVING THE SCHOLARS
‫ عن أيب عبد اهلل (عليه‬،‫ عن أيب خدجية‬،‫ عن أمحد بن عائذ‬،‫ عن الوشاء‬،‫ عن ابن عيسى‬،‫ عن الصفار‬،‫ ابن الوليد‬:‫ ل‬- 1
.‫ وسائر الناس غثاء‬،‫ وشيعتنا املتعلمون‬،‫ فنحن العلماء‬،‫ عامل و متعلم وغثاء‬:‫ الناس يغدون على ثالثة‬:‫السالم) قال‬
Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Al Washa’a, from Ahmad Bin A’iz, from Abu Khadeeja,
‘From Abu Abdullahasws having said: ‘The people are waking up in the morning upon three
(types) – a scholar, and a student, and scum, so weasws are the scholars, and ourasws Shias are
the students, and the rest of the people are scum’’.238
‫ عن أيب عبد اهلل (عليه‬،‫ عن حممد بن مسلم وغريه‬،‫ عن اخلزاز‬،‫ عن صفوان‬،‫ عن أبيه‬،‫ عن الربقي‬،‫ عن سعد‬،‫ أيب‬:‫ ل‬- 2
.‫ وال تكن رابعا فتهلك ببغضهم‬،‫ اغد عاملا أو متعلما أو احب العلماء‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫السالم) قال‬
My father, from Sa’ad, from Al Barqy, from his father, from Safwan, from Al Khazaz, from Muhammad Bin
Muslim and someone else,
‘From Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Wake up in the morning either
as a scholar, or a student, or one who loves the scholars, and do not become a fourth, so
you would be destroyed by your hatred for them’.239
)‫ عن ابن أيب عمري رفعه إىل أيب عبد اهلل (عليه السالم‬،‫ عن أبيه‬،‫ عن الربقي‬،‫ ماجيلويه عن عمه حممد بن أيب القاسم‬:‫ ل‬- 3
.‫ واهلمج يف النار‬،‫ وسائر الناس مهج‬،‫ عامل ومتعلم‬:‫ الناس إثنان‬:‫قال‬
Mayjalawiya, from his uncle Muhammad Bin Abu Al Qasim, from Al Barqy, from his father, from Ibn Abu
Umeyr,
‘Raising it to Abu Abdullahasws having said: ‘The people are two (types) – a scholar and a
student, and the rest of the people are riffraff, and the riffraff would be in the Fire’’. 240
‫ عن‬،‫ حدثنا حممد بن يونس الكرميي‬:‫ حدثنا أبو إسحاق اخلواص قال‬:‫ قال‬،‫ حدثنا أبو احلسن حممد بن علي بن الشاه‬:‫ ل‬- 4
‫ خرج إيل علي بن أيب طالب (عليه‬:‫ عن كميل بن زياد قال‬،‫ عن جماهد‬،‫ عن سفيان الثوري عن منصور‬،‫ عن أبيه‬،‫سفيان بن وكيع‬
‫ الناس‬:‫ يا كميل احفظ عين ما أقول لك‬:‫ مث رفع رأسه إيل فقال‬،‫ وجلس وجلست‬،‫السالم) فأخذ بيدي وأخرجين إىل اجلبان‬
‫ مل يستضيئوا بنور العلم ومل يلجأوا إىل‬،‫ ومهج رعاع أتباع كل ناعق مييلون مع كل ريح‬،‫ ومتعلم على سبيل جناة‬،‫ عامل رباين‬:‫ثالثة‬
،‫ركن وثيق‬
238
239
240
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It was narrated to us by Abu Al Hassan Muhammad Bin Ali Bin Al Shah, from Abu Is’haq Al Khawas, from
Muhammad BinYunus Al Kareemy, from Sufyan Bin Wakie, from his father, from Sufyan Al Sowry, from
Mansour, from Mujahid, from Kumeyl Bin Ziyad who said,
‘Aliasws Bin Abu Talibasws came out to me, and heasws grabbed my hand and took me out to
the cheese maker and heasws sat down, and I sat (as well). Then heasws raised hisasws head
towards me and heasws said: ‘O Kumeyl! Memorise from me what Iasws am saying to you. The
people are three (types) – A Divine scholar, and a student upon the Way of Allah azwj, and
riffraff mob following every innovative speaker, inclining with every wind, not illuminated by
the light of knowledge, and not turning to a strong corner.
،‫ واملال تنقصه النفقة والعلم يزكو على االنفاق‬،‫يا كميل العلم خري من املال العلم حيرسك وأنت حترس املال‬
O Kumeyl! The knowledge is better than the wealth. The knowledge protects you, while you
are a protector of wealth, and the spending reduces the wealth while the knowledge gets
purified upon the spending.
،‫ املال تزول بزواله‬،‫ ومجيل االحدوثة بعد وفاته فمنفعة‬،‫ يكسبه الطاعة يف حياته‬،‫يا كميل حمبة العامل دين يدان به‬
O Kumeyl! Love of the knowledge is a Religion one can make it a Religion with, collecting the
(acts of) obedience during his lifetime, and beautiful discussion (about him) after his death.
Thus, it is beneficial. The wealth is such, you will decline along with its decline.
‫ هاه إن‬،‫ أعياهنم مفقودة و أمثاهلم يف القلوب موجودة‬،‫ والعلماء باقون ما بقي الدهر‬،‫يا كميل مات خزان االموال وهم أحياء‬
،‫ يستعمل آلة الدين يف طلب الدنيا‬،‫ لعلما لو أصبت له محلة بلى أصبت له لقنا غري مأمون‬- ‫ وأشار بيده إىل صدره‬- ‫ههنا‬
،‫ وبنعمه على عباده ليتخذه الضعفاء وليجة من دون ويل احلق‬،‫ويستظهر حبجج اهلل على خلقه‬
O Kumeyl! The treasures of the wealth died, and they (owners) are still alive, while the
scholars are remaining for long as time remains. Their prominent ones are gone while their
example are found to be in the hearts. Here it is, over here’ – and heasws gestured by hisasws
hand to hisasws chest – ‘For knowledge, if Iasws were to find a (rightful) bearer for it, Iasws
would indoctrinate without safeguards, (but) one (of them) uses the tool of Religion in
seeking the world, and he overcomes by Arguments of Allah azwj upon Hisazwj creatures, and
by Hisazwj Bounty upon Hisazwj servants so that the weak ones would take him as a confidant
from besides the rightful Guardianasws.
،‫ فمنهوم باللذات‬،‫ أال الذا والذاك‬،‫ ال بصرية له يف أحنائه يقدح الشك يف قلبه بأول عارض من شبهة‬،‫أو منقادا حلملة العلم‬
! ‫ أقرب شبها هبما االنعام السائمة‬،‫ أو مغرى باجلمع واالدخار ليسا من رعاة الدين‬،‫سلس القياد للشهوات‬
Or (Iasws find) a saviour of a bearer of the knowledge, (but) there is no insight for him in his
feelings. He jumps on doubt in his first at the first exposure of a suspicion. Indeed! He is
neither that nor that, for indulges in the pleasures, being easily guided by the desires. Or
(Iasws find) one drowning by the amassing and the hoarding (of wealth), not being from the
shepherds of Religion. The closest resemblance with these two are the silent animals.
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،‫ لئال تبطل حجج اهلل وبيناته‬،‫ أو خايف مغمور‬،‫ اللهم بلى ال ختلو االرض من قائم حبجة ظاهر‬،‫كذلك ميوت العلم مبوت حامليه‬
،‫ ويزرعوها يف قلوب أشباههم‬،‫وكم ذا وأين اولئك االقلون عددا االعظمون خطرا ؟ هبم حيفظ اهلل حججه حىت يودعوها نظراءهم‬
Like that, the knowledge dies with the death of its bearer. O Allah azwj! Yes! The earth will not
be empty from an establisher of the apparent Arguments, or a fearful one, obscured, lest
the Arguments of Allahazwj and Hisazwj Proofs get invalidated. And how many are those, and
where are those few in number and greatest in danger? By them asws Allahazwj Protects Hisazwj
Arguments until Heazwj Deposits it in their equal ones, and Cultivates it in the hearts of their
similar ones.
‫ صحبوا‬،‫ وأنسوا مبا استوحش منه اجلاهلون‬،‫ واستالنوا ما استوعره املرتفون‬،‫ فباشروا روح اليقني‬،‫هجم هبم العلم على حقائق االمور‬
،‫الدنيا بأبدان أرواحها معلقة باحملل االعلى‬
The knowledges attacks through themasws upon the realities of the matters, so theyasws
undertake the souls of certainty, and theyasws announce what the swindlers had propagated,
and theyasws give comfort with what the ignorant ones had scared (others). They asws
accompany the world by bodies, theirasws souls being connected with the lofty places.
.‫ واستغفر اهلل يل ولكم‬،‫ هاي هاي شوقا إىل رؤيتهم‬،‫ والدعاة إىل دينه‬،‫يا كميل اولئك خلفاء اهلل‬
O Kumeyl! Theyasws are the Caliphs of Allahazwj, and the callers to Hisazwj Religion. Alas! Alas!
Myasws desire to see themasws. And may Allahazwj Forgive me and you all’’.241
.‫ إىل آخر اخلرب‬.‫ احفظ عين ما أقول‬،‫ إن هذه القلوب أوعية فخريها أوعاها‬:‫ ف‬- 5
‘These hearts are container, so the best of these is the most retaining one of these.
Memorise from measws what Iasws am saying’ – up to the end of the Hadeeth.242
،‫ عن نصر بن مزاحم‬،‫ عن حممد بن علي الصرييف‬،‫ عن حممد بن أيب القاسم ماجيلويه‬،‫ عن أبيه‬،‫ عن الصدوق‬،‫ املفيد‬:‫ ما‬- 6
‫ كنت مع أمري املؤمنني علي بن أيب طالب (عليه‬:‫ قال‬،‫ عن كميل بن زياد النخعي‬،‫ عن فضيل بن خديج‬،‫عن عمر بن سعد‬
‫ وقد صلينا العشاء اآلخرة فأخذ بيدي حىت خرجنا من املسجد فمشى حىت خرج إىل ظهر الكوفة ال‬،‫السالم) يف مسجد الكوفة‬
‫يكلمين بكلمة‬
Al Mufeed, from Al Sadouq, from his father, from Muhammad Bin Abu Al Qasim Lajaylawiya, from Muhammad
Bin Ali Al Sayrafi, from Nasr Bin Mazahim, from Umar Bin Sa’ad, from Fazeyl Bin Khadeej, from Kumeyl Bin
Ziyad Al Nakhaie who said,
‘I was with Amir Al-Momineen Aliasws Bin Abu Talibasws in Masjid of Al-Kufa, and we had
already prayed the last Al-Isha Salat. Heasws grabbed my hand until we went out from the
Masjid, and we walked until we went out to the back of Al-Kufa, not speaking a word.
241
242
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:‫ إال أن فيه‬.‫ إىل آخر اخلرب‬.‫ يا كميل إن هذه القلوب أوعية فخريها أوعاها احفظ عين ما أقول‬:‫ مث قال‬،‫فلما أصحر تنفس‬
،‫صحبة العامل دين يدان اهلل به‬
So when we had space, heasws took a breath, then said: ‘O Kumeyl! These hearts are
containers, so the best of these are the most retaining of them. Memorise from me asws what
Iasws am saying to you, up to the end of the Hadeeth. Accompanying the scholars is a Religion
Allahazwj has Made it a Religion with.
‫يا كميل منفعة املال [ تزول بزواله يا كميل ] مات خزان املال والعلماء [ باقون ما بقى الدهر أعياهنم مفقودة وأمثاهلم يف القلوب‬
‫ ما استوعره‬،‫موجودة ] هاه هاه إن ههنا يقتدح الشك بشبهه ظاهر مشهور أو مسترت مغمور وبيناته وإن اولئك أرواح اليقني‬
‫ وقال انصرف إذا‬،‫ مث نزع يده من يدي‬،‫ واستغفر اهلل يل ولكم‬،‫ هاه هاه شوقا إىل رؤيتهم‬،‫ والدعاة إىل دينه‬،‫خلفاء اهلل يف أرضه‬
.‫شئت‬
O Kumeyl! Benefit of the wealth declines by its decline, O Kumeyl. The hoarders of the
wealth are dead, and the scholars will remain for as long as time. Their prominent ones are
gone, and their examples remain to be found in the hearts. Here it is, over here, the doubts
is born with its apparent suspicions, or veiled, obscured, and its proofs. And they asws are the
souls of certainty, what difficult road the Caliphs of Allah azwj is in Hisazwj earth, and the callers
to Hisazwj Religion. Alas! Alas! Desire to see them! And may Allahazwj Forgive me and you all!’
Then heasws let go of my hand from hisasws hand, and said: ‘Leave, whenever you so like
to’’.243
‫ فلما أصحر‬،‫ أخذ بيدي أمري املؤمنني علي بن أيب طالب (عليه السالم) فأخرجين إىل اجلبانة‬:‫ قال كميل بن زياد‬:‫ هنج‬- 7
.‫ يا كميل إن هذه القلوب أوعية اخلرب‬:‫تنفس الصعداء مث قال‬
(The book) Nahj (Al-Balagah) – Kumeyl Bin Ziyad said, ‘Amir Al-Momineen Aliasws Bin Abu
Talibasws grabbed my hand, and exited me from to Al-Kufa to Al-Jabana. So when we were at
wilderness, heasws breathed a sigh of relief, then said: ‘O Kumeyl! These hearts are
containers’ – The Hadeeth’.244
)‫ عن أيب عبد اهلل (عليه السالم‬،‫ عن جابر‬،‫ عن عمرو بن مشر‬،‫ عن ابن عمرية‬،‫ عن العباس بن عامر‬،‫ احلسن بن علي‬:‫ ير‬- 8
.‫ وسائر الناس غثاء‬،‫ وشيعتنا املتعلمون‬،‫ وسائر الناس غثاء فنحن العلماء‬،‫ عامل ومتعلم‬:‫ إن الناس رجالن‬:‫قال‬
Al Hassan Bin Ali, from Al Abbas Bin Aamir, from Ibn Umeyra, from Amro Bin Shimr, from Jabir,
‘From Abu Abdullahasws having said: ‘The people are two (types of) men – a scholar and a
student, and the rest of the people are scum. So weasws are the scholars, and ourasws Shias
are the students, and the rest of the people are scum’.245
.‫ اغد عاملا خريا وتعلم خريا‬:‫ رفعه إىل أيب جعفر (عليه السالم) قال‬،‫ أيب‬:‫ سن‬- 9
243
244
245
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My father,
‘Raising it to Abu Ja’farasws having said: ‘Going to the scholars is good, and learning is
good’’.246
‫ قال رسول اهلل (صلى‬:‫ عن أيب جعفر (عليه السالم) قال‬،‫ عن جابر اجلعفي‬،‫ عن عمرو بن أيب املقدام‬،‫ ابن حمبوب‬:‫ سن‬- 10
.‫ وإياك أن تكون الهيا متلذذا‬،‫ اغد عاملا أو متعلما‬:)‫اهلل عليه وآله‬
Ibn Mahboun, from Amro Bin Abu Al Maqdam, from Jabir Al Jufy,
‘From Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Either be a teacher or a student, and
beware of becoming busy in pleasures’’.247
‫ اغد عاملا أو متعلما أو‬:)‫ قال أبو عبد اهلل (عليه السالم‬:‫ قال‬،‫ عن الثمايل‬،‫ عن حممد‬،‫ عن العالء‬،‫ عن صفوان‬،‫ أيب‬:‫ سن‬- 11
.‫ وال تكن رابعا فتهلك ببغضهم‬،‫أحب أهل العلم‬
My father, from Safwan, from Al A’ala, from Muhammad, from Al Sumaly who said,
‘Abu Abdullahasws said: ‘Be either a teacher or a student, or one loving the people of the
knowledge, and do not become a fourth for you will be destroyed due to having hatred for
them’’.248
.‫ أو مستمع واع‬،‫ عامل مطاع‬:‫ ال خري يف العيش إال لرجلني‬:)‫ قال النيب (صلى اهلل عليه وآله‬:‫ غو‬،‫ ضه‬- 12
The Prophetsaww said: ‘There is no good in the life except for two (types of) men – a scholar
obeyed, or a listener retaining’’.249
.‫ وال تكن اخلامس فتهلك‬،‫ اغد عاملا أو متعلما أو مستمعا أو حمبا هلم‬:)‫ قال النيب (صلى اهلل عليه وآله‬:‫ غو‬- 13
The Prophetsaww: ‘Be either a scholar, or a student, or a listener, or one loving them, and do
not become the fifth, for you would be destroyed’’.250
.‫ النظر إىل وجه العامل عبادة‬:)‫ وقال (صلى اهلل عليه وآله‬- 14
And hesaww said: ‘The looking at the face of the scholarasws, is (an act of) worship’’.251
246
247
248
249
250
251
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‫ ورجل‬،‫ رجل يعلم ويعلم أنه يعلم فذاك مرشد عامل فاتبعوه‬:‫ روي عن بعض الصادقني (عليهم السالم) أن الناس أربعة‬:‫ غو‬- 15
‫ ورجل ال يعلم ويعلم أنه يعلم‬،‫يعلم وال يعلم أنه يعلم فذاك غافل فأيقظوه ورجل ال يعلم ويعلم أنه ال يعلم فذاك جاهل فعلموه‬
.‫فذاك ضال فأرشدوه‬
It is reported from one of the two truthful ones (5 th or 6th Imamasws), ‘The people are four
(types): A man who knows and he knowns that he knows, so that is a guide (Murshid), a
scholar, so follow him; and a man who knows, and he does not know that he knows, so that
is a heedless one, so wake him up; and a man who does not know, and he knows that he
does not know, so that is an ignorant one, therefore teach him; and a man who does not
know, and he knows (thinks) that he knows, so that is a straying one, therefore guide
him’’.252
‫ لو كان‬:‫ عن أبيه (عليهما السالم) أن رسول اهلل (صلى اهلل عليه وآله) قال‬،‫ عن ابن علوان عن جعفر‬،‫ ابن ظريف‬:‫ ب‬- 16
.‫العلم منوطا بالثريا لتناوله رجال من فارس‬
Ibn Zareyf, from Ibn Alwan,
‘From Ja’farasws, from hisasws fatherasws, ‘Rasool-Allahsaww said: ‘If the knowledge was
entrusted with the star, it would be attained by men from Persia’’.253
‫ مسعت سيدي أبا احلسن علي بن حممد‬:‫ عن عبد اهلل بن حممد بن عبيد اهلل بن ياسني قال‬،‫ عن أيب املفضل‬،‫ مجاعة‬:‫ ما‬- 17
‫ ما رضي اهلل هلم أن شبههم‬،‫ والعامة اسم مشتق من العمى‬،‫ الغوغاء قتلة االنبياء‬:‫بن الرضا (عليهم السالم) بسر من رأى يقول‬
.‫ بل أضل سبيال‬:‫باالنعام حىت قال‬
A group, from Abu Al Mufazzal, from Abdullah Bin Muhammad Bin Ubeydullah Bin Yaseen who said,
‘I hear my Masterasws Abu Al-Hassan Aliasws Bin Muhammadasws Bin al Rezaasws at Sur Man
Rayy, saying: ‘The lowest of the people killed the Prophetsas, and the term ‘Al-Amma’
(general Muslims) is a name derived from ‘Al-Amma’ (the blind). Allahazwj was not Pleased
for them to be resembled with the animals until He azwj Said: ‘But, they are more straying of
the way [25:44]’’.254
.‫ أي مل يوفقه لتحصيله‬:‫ بيان‬.‫ إذا أرذل اهلل عبدا حظر عليه العلم‬:)‫ قال أمري املؤمنني (عليه السالم‬:‫ هنج‬- 18
The (book) Nahj (Al-Balagah) – Amir Al-Momineenasws said: ‘When Allahazwj Despises a
servant, Heazwj Bars the knowledge upon him’’.255
.‫ قال أمري املؤمنني (عليه السالم) أغد عاملا أو متعلما وال تكن الثالث فتعطب‬:‫ كنز الكراجكي‬- 19
252
253
254
255
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(The book) Kunz of Al-Karajaky – Amir Al-Momineenasws said: ‘Be either scholars, or student,
and do not become the third, for you will be damaged’’.256
)‫ عن أيب عبد اهلل عن أبيه (عليهما السالم‬،‫ عن جابر اجلعفي‬،‫ عن محيد بن شعيب‬،‫ كتاب جعفر بن حممد بن شريح‬- 20
.‫ أغد عاملا خريا أو متعلما خريا‬:‫قال‬
The book of Ja’far Bin Muhammad Bin Shareeh, from Humeyd Bin Shuayb, from Jabir Al Ju’fy,
‘From Abu Abdullahasws having said: ‘Being a scholar is good, or a student is good’’.257
256
257
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* )‫ واتيان بابه‬،‫ وتذاكره‬،‫ * (سؤال العالم‬3 ‫باب‬
CHAPTER 3 – ASKING THE SCHOLAR, AND DISCUSSING WITH

HIM, AND GOING TO HIS DOOR
.‫ فاسئلوا أهل الذكر إن كنتم ال تعلمون‬:7 ‫ االنبياء‬،43 ‫ النحل‬،‫االيات‬
The Verses – (Surah) Al-Nahl V 43, (Surah) Al-Anbiya V 7: therefore ask the people of Al-Zikr
if you don’t know [21:7].
‫ فاسألوا‬،‫ واملفاتيح السؤال‬،‫ العلم خزائن‬:‫ عن أبيه (عليهما السالم) قال‬،‫ عن جعفر‬، ‫ ابن املغرية بإسناده عن السكوين‬:‫ ل‬- 1
)‫ عن النيب (صلى اهلل عليه واله‬:‫ كنز الكراجكي‬.‫ واحملب هلم‬،‫ السائل واملتكلم واملستمع‬:‫ فإنه يوجر يف العلم أربعة‬،‫يرمحكم اهلل‬
.‫مثله‬
Ibn Al Mugheira, by his chain from Al Sakuny,
‘From Ja’farasws, from hisasws fatherasws having said: ‘The knowledge is a treasure, and its keys
are the questions, therefore ask, may Allahazwj have Mercy on you, for the Recompensed
ones regarding the knowledge are four: The questioner, and the speaker, and the listener,
and the one who loves them’’.258
‫ عن ابن‬،‫ عن الثمايل‬،‫ عن مروان بن مسلم‬،‫ عن أبيه‬،‫ عن علي بن احلسن بن فضال‬،‫ عن أمحد اهلمداين‬،‫ القطان‬:‫ ل‬- 2
‫ ينبغي أن يكون‬:‫ كانت احلكماء فيما مضى من الدهر تقول‬:)‫ قال أمري املؤمنني (عليه السالم‬:‫ قال‬،‫ عن ابن نباتة‬،‫طريف‬
:‫االختالف إىل االبواب لعشرة أوجه‬
Al Qatan, from Ahmad Al Hamdany, from Ali Bin Al Hassan Bin Fazal, from his father, from Marwan Bin Muslim,
from Al Sumaly, from Ibn Tareyf, from Ibn Nabata who said,
‘Amir Al-Momineenasws said: ‘The wise ones in the bygone eras were saying, ‘It is befitting
that there happens to be coming and going to the doors for ten perspectives:
.‫أوهلا بيت اهلل عزوجل لقضاء نسكه والقيام حبقه وأداء فرضه‬
The first of it is the House of Allahazwj Mighty and Majestic, to fulfil his rituals, and the
standing by Hisazwj Right, and fulfilling Hisazwj Obligations.
،‫والثاين أبواب امللوك الذين طاعتهم متصلة بطاعة اهلل عزوجل وحقهم واجب ونفعهم عظيم وضررهم شديد‬
And the second, are the doors of the kings, those whose obedience to them is linked with
the obedience of Allahazwj Mighty and Majestic, and their rights are Obligatory, and their
benefits are great, and their harm is severe.
258
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.‫والثالث أبواب العلماء الذين يستفاد منهم علم الدين والدنيا‬
And the third are the doors of the scholars, those from whom one can benefit from them of
the knowledge of the Religion and the world.
،‫والرابع أبواب أهل اجلود والبذل الذين ينفقون أمواهلم التماس احلمد ورجاء اآلخرة‬
And the fourth, are the doors of the people of benevolence and the giving, those who are
spending their wealth seeking the praise and the hopes of the Hereafter.
،‫واخلامس أبواب السفهاء الذين حيتاج إليهم يف احلوادث ويفزع إليهم يف احلوائج‬
And the fifth, are the doors of the foolish ones, those who are needy to them regarding the
newly occurring events and panic to them regarding the needs.
،‫والسادس أبواب من يتقرب إليه من االشراف اللتماس اهليئة واملروة واحلاجة‬
And the sixth, are the doors of ones to whom the noblemen draw closer to, in order to seek
the awe, and the esteem, and the need.
،‫والسابع أبواب من يرجتى عندهم النفع يف الرأي واملشورة وتقوية احلزم وأخذ االهبة ملا حيتاج إليه‬
And the seventh, are doors of ones in whose presence is sought the benefit regarding the
opinion, and the consultation, and strengthen the determination, and take the gifts to him.
.‫والثامن أبواب االخوان ملا جيب من مواصلتهم ويلزم من حقوقهم‬
And the eighth, are doors of the brethren for what is Obligated from maintenance (of
relationships) and the necessitation of their rights.
،‫والتاسع أبواب االعداء اليت تسكن باملداراة غوائلهم ويدفع باحليل والرفق واللطف والزيارة عداوهتم‬
And the ninth, are doors of the enemies who dwell in the way of their surroundings, and
their enmity can be repelled by the trickery, and the kindness, and the subtleties, and the
visitations.
.‫والعاشر أبواب من ينتفع بغشياهنم ويستفاد منهم حسن االدب و يؤنس مبحادثتهم‬
Tenth, are the doors of ones, frequenting them can be benefit from their goodness of the
ethics, and comfort of their discussions’’.259
259
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،‫ العلم خزائن ومفتاحه السؤال‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ عن الرضا عن آبائه (عليهم السالم) قال‬:‫ صح‬- 3
.‫ السائل واملعلم واملستمع واحملب هلم‬:‫ فإنه يوجر فيه أربعة‬،‫فاسألوا يرمحكم اهلل‬
From Al-Rezaasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘The
knowledge is a treasure and its keys are the questions, therefore ask, may Allah azwj have
Mercy on you, for four (people) would be Recompense with regards to it: The questioner,
and the teacher, and the listener, and the ones who loves them’’.260
‫ صربت‬:)‫ قال علي (عليه السالم‬:‫ عن جده (عليهم السالم) قال‬،‫ عن أبيه‬،‫ روى منيف عن جعفر بن حممد مواله‬:‫ ما‬- 4
‫على مر االمور كراهة * وأيقنت يف ذاك الصواب من االمر إذا كنت ال تدري ومل تك سائال * عن العلم من يدري جهلت وال‬
‫تدري‬
It is reported by Muneef,
‘From Ja’farasws Bin Muhammadasws, his Masterasws, from hisasws fatherasws, from hisasws
grandfatherasws having said: ‘Aliasws said: ‘Iasws have been patient upon the most bitter of the
matters in disgust, and Iasws am certain regarding that, the correctness from the matter
when you did not know and did not bother asking about the knowledge, one who does
know, being ignorant and you do not know’’.261
:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ قال‬،)‫ عن آبائه (عليهم السالم‬،‫ عن موسى بن جعفر‬،‫ بإسناده‬:‫ نوادر الراوندي‬- 5
.‫ وجالسوا الفقراء‬،‫ وخالطوا احلكماء‬،‫سائلوا العلماء‬
‘From Musaasws Bin Ja’farasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said:
‘Ask the scholars, and mix with the wise ones, and sit with the poor’’.262
‫ إمنا يهلك الناس الهنم ال‬:)‫ قال أبو عبد اهلل (عليه السالم‬:‫ روى زرارة وحممد بن مسلم وبريد العجلي قالوا‬:‫ منية املريد‬- 6
.‫يسألون‬
(The book) Maniyat Al Mureed – ‘It is reported by Zurara and Muhammad Bin Muslim, and Bureyd Al Ajaly who
said,
‘Abu Abdullahasws said: ‘But rather, the people are destroyed because they are not
asking’’.263
.‫ وعنه (عليه السالم) إن هذا العلم عليه قفل ومفتاحه السؤال‬- 7
And from himasws: ‘This knowledge, upon it is a lock, and its key is the questioning’’.264
260
261
262
263
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264
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* )‫ والحضور في مجالس العلم) * * (وذم مخالطة الجهال‬،‫ ومجالسة العلماء‬،‫ * (مذاكرة العلم‬4 ‫باب‬
CHAPTER 4 – DISCUSSING WITH THE SCHOLAR, AND

GATHERINGS OF THE SCHOLARS, AND THE PRESENCE IN THE
GATHERING OF THE KNOWLEDGE, AND CONDEMNATION OF
MIXING WITH THE IGNORANT ONES
،‫ عن أيب العباس بن محزة‬،‫ عن حممد بن أيب عمر العدين‬،‫ عن أبيه‬،‫ عن علي بن حممد بن أيب القاسم‬،‫ حممد بن علي‬:‫ ىل‬- 1
‫ قال رسول اهلل (صلى اهلل عليه‬:‫ قال‬،‫ عن أنس بن مالك‬،‫ عن سلمة بن وردان‬،‫ عن عبيد اهلل بن عاصم‬،‫عن أمحد بن سوار‬
‫ وأعطاه اهلل تبارك‬،‫ املؤمن إذا مات وترك ورقة واحدة عليها علم تكون تلك الورقة يوم القيامة سرتا فيما بينه وبني النار‬.)‫وآله‬
:‫وتعاىل بكل حرف مكتوب عليها مدينة أوسع من الدنيا سبع مرات وما من مؤمن يقعد ساعة عند العامل إال ناداه ربه عزوجل‬
.‫جلست إىل حبييب وعزيت وجاليل السكننك اجلنة معه وال أبايل‬
Muhammad Bin Ali, from Ali Bin Muhammad Bin Abu Al Qasim, from his father, from Muhammad Bin Abu
Umar Al Adna, from Abu Al Abbas Bin Hamza, from Ahmad Bin Suwar, from Ubeydullah Bin Aasim, from Salma
Bin Wardan, from Anas Bin Malik who said,
‘Rasool-Allahsaww said: ‘The Momin, when he dies and leave one paper having knowledge
upon it, on the Day of Judgment that paper would become a veil in what is between him
and the Fire, and Allahazwj Blessed and Exalted would Give him, with every letter written
upon it, a city vaster than the world, seven times over. And there is none from a Momin
who sits for a while in the presence of a scholar except his Lord azwj Mighty and Majestic
would Call out to him: “You are sitting with Myazwj Beloved. By Myazwj Might and Myazwj
Majesty, Iazwj will Settle you in the Paradise along with him, and Iazwj don’t Mind!”’265
‫ عن‬،‫ عن ابن حازم‬،‫ عن ابن عمرية‬،‫ عن اجلاموراين عن ابن البطائين‬،‫ عن الربقي‬،‫ عن السعد آبادي‬،‫ ابن املتوكل‬:‫ ىل‬،‫ ثو‬- 2
.‫ جمالسة أهل الدين شرف الدنيا واآلخرة‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ عن آبائه (عليهم السالم) قال‬،‫ عن أبيه‬،‫الصادق‬
Ibn Mutawakkal, from Al Sa’ad Al Abady, from Al Barqy, from Al Jamoourany, from Ibn Al Batainy, from Ibn
Umeyra, from Ibn Hazim,
‘From Al-Sadiqasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘The
gathering of the people of the Religion is a nobility of the world and the Hereafter’’.266
‫ قال الرضا‬:‫ قال‬،‫ عن أبيه‬،‫ عن علي بن احلسن ابن فضال‬،‫ عن أمحد بن حممد اهلمداين‬،‫ حممد بن إبراهيم بن إسحاق‬:‫ ىل‬- 3
.‫ من جلس جملسا حيىي فيه أمرنا مل ميت قلبه يوم متوت القلوب‬:)‫(عليه السالم‬
Muhammad Bin Ibrahim Bin Is’haq, from Ahmad Bin Muhammad Al Hamdany, from Ali Bin Al Hassan Ibn Fazal,
from his father who said,
265
266
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‘Al-Rezaasws said: ‘One who sits in a gathering in which ourasws matters are revived, his heart
would not die on the Day the hearts would be dying’’.267
‫ وجالس‬،‫ أيها الناس طوىب ملن شغله عيبه عن عيوب الناس وتواضع من غري منقصة‬:)‫ عن أمري املؤمنني (عليه السالم‬:‫ فس‬- 4
.‫ وخالط أهل الذل واملسكنة وأنفق ماال مجعه يف غري معصية‬،‫أهل الفقه والرمحة‬
From Amir Al-Momineenasws: ‘O you people! Beatitude be to one who is too pre-occupied
with (correcting) his faults, from the faults of the people, and is humble from without any
reduction, and sits with the people of pondering and the Mercy, and mixes with the people
of destitution and the poverty, and spends wealth he has gathered from without (acts of)
disobedience’’.268
‫ قال أمري املؤمنني‬:‫ عن أيب عبد اهلل (عليه السالم) قال‬،‫ عمن ذكره‬،‫ عن محاد بن عيسى‬،‫ عن أبيه‬،‫ عن علي‬،‫ أيب‬:‫ ل‬- 5
‫ أما مروة‬،‫ ومروة يف سفر‬،‫ مروة يف حضر‬:‫ واعلم أن مروة املرء املسلم مروتان‬:‫ يف وصيته البنه حممد بن احلنفية‬:)‫(عليه السالم‬
.‫ واحملافظة على الصالة يف اجلماعات‬،‫ والنظر يف الفقه‬،‫ وجمالسة العلماء‬،‫احلضر فقراءة القرآن‬
My father, from Ali, from his father, from Hamad Bin Isa, from one who mentioned it,
‘From Abu Abdullahasws having said: ‘Amir Al-Momineenasws said in a bequest to hisasws son
Muhammad Bin Al-Hanafiyya: ‘And know that the magnanimity of the Muslim person are
two magnanimities – a magnanimity during the staying, and a magnanimity during the
travel. As for the magnanimity during the staying, so it is recitation of the Quran, and
gatherings of the scholars, and consideration, the pondering, and preservation upon the
Salat in the congregation.
.‫ وكثرة ذكر اهلل عزوجل يف كل مصعد ومهبط ونزول وقيام وقعود‬،‫ وقلة اخلالف على من صحبك‬،‫وأما مروة السفر فبذل الزاد‬
And as for the magnanimity of the travel, so it is giving the provisions, and lack of differing
upon the one who accompanies you, and frequenting the Zikr of Allah azwj Mighty and
Majestic during every ascent, and descent, and encampment, and standing, and sitting’’.269
‫ قال الرضا (عليه‬:‫ عن أبيه قال‬،‫ عن علي بن احلسن بن فضال‬،‫ عن أمحد اهلمداين‬،‫ القطان والنقاش والطالقاين مجيعا‬:‫ ن‬- 6
‫ ومن جلس جملسا حيىي فيه أمرنا مل ميت قلبه يوم متوت‬،‫ من تذكر مصابنا فبكى وأبكى مل تبك عينه يوم تبكي العيون‬:)‫السالم‬
.‫ موت القلوب يف القيامة كناية عن شدة الدهشة والغم واحلزن واخلوف‬:‫ بيان‬.‫القلوب‬
Al Qatan, and Al Naqash, and Al Talaqany altogether, from Ahmad Al Hamdany, from Ali Bin Al Hassan Bin
Fazal, from his father who said,
‘Al-Rezaasws said: ‘One who mentions ourasws difficulties and he cries and makes (other
people) cry, his eyes would not cry on the Day the eyes would be crying; and one who sits in
267
268
269
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the gatherings of the scholars in which ourasws matter is being revived, his heart would not
die on the Day the hearts would be dying’’.270
‫ عن أيب عبد اهلل‬،‫ عن بكر بن حممد‬،‫ عن أمحد ابن إسحاق‬،‫ عن ابن عيسى‬،‫ عن سعد‬،‫ عن أبيه‬،‫ عن ابن قولويه‬،‫ املفيد‬:‫ ما‬- 7
‫ وأن‬،‫ وأوصهم بتقوى اهلل العظيم عزوجل‬،‫ يا خيثمة اقرأ موالينا السالم‬:‫ مسعته يقول خليثمة‬:‫جعفر بن حممد (عليهما السالم) قال‬
.‫ وأن يتالقوا يف بيوهتم فإن لقياهم حياة أمرنا‬،‫يشهد أحياؤهم جنائز موتاهم‬
Al Mufeed, from Ibn Qawlawiya, from his father, from Sa’ad, from Ibn Isa, from Ahmad Ibn Is’haq, from Bakr
Bin Muhammad,
‘From Abu Abdullah Ja’farasws Bin Muhammadasws, he (the narrator) said, ‘I heard himasws
saying to Khaysama: ‘O Khaysama! Convey the greetings to ones in ourasws Wilayah, and
advise them with the piety of Allahazwj the Magnificent, the Mighty and Majestic, and that
they should attend the funerals of their deceased, and that they should meet up in their
houses, for in their meetings is a revival of ourasws matter’.
.‫ رحم اهلل أمرءا أحيا أمرنا‬:‫ مث رفع يده (عليه السالم) فقال‬:‫قال‬
He (the narrator) said, ‘The heasws raised hisasws hand and heasws said: ‘May Allahazwj have
Mercy on a person reviving ourasws matter’’.271
‫ عن عبد اهلل بن محاد‬،‫ عن جده‬،‫ عن أبيه‬،‫ عن علي بن إبراهيم‬:‫ عن القاسم بن حممد‬،‫ عن ابن قولويه‬،‫ املفيد‬:‫ ما‬- 8
‫ يا داود أبلغ‬:‫ مسعته يقول لداود بن سرحان‬:‫ عن معتب موىل أيب عبد اهلل (عليه السالم) قال‬،‫ عن مجيل بن دراج‬،‫االنصاري‬
‫ رحم اهلل عبدا اجتمع مع آخر فتذاكر أمرنا فإن ثالثهما ملك يستغفر هلما وما اجتمع إثنان على‬:‫موايل عين السالم وأين أقول‬
‫ وخري الناس من‬،‫ فإن يف اجتماعكم ومذاكرتكم إحياؤنا‬،‫ فإذا اجتمعتم فاشتغلوا بالذكر‬،‫ذكرنا إال باهى اهلل تعاىل هبما املالئكة‬
.‫بعدنا من ذاكر بأمرنا ودعا إىل ذكرنا‬
Al Mufeed, from Ibn Qawlawiya, from Al Qasim Bin Muhammad, from Ali Bin Ibrahim, from his father, from his
grandfather, from Abdullah Bin Hamad Al Ansary, from Jameel Bin Daraj,
‘From Mo’tab, a slave of Abu Abdullahasws, who said, ‘I heard himasws saying to Dawood Bin
Sirhan: ‘O Dawood! Deliver the greetings to ones in myasws Wilayah, and that Iasws am saying:
‘May Allahazwj have Mercy on a servant who gathers with another, so they both mention
ourasws matter, for the third of them would be an Angel seeking Forgiveness for both of
them; and not two would gather upon ourasws mention except Allahazwj the Exalted would
Boast of these two with the Angels. So whenever you gather and are occupied with the Zikr,
then in your gathering and your Zikr there is ourasws revival; and the best of the people from
after usasws, is one who mentions ourasws matter, and calls to ourasws Zikr’’.272
270
271
272
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‫ عن حيىي بن‬،‫ عن ابن عقدة‬،‫ عن الشريف الصاحل أيب عبد اهلل حممد بن حممد بن طاهر املوسوي رمحه اهلل‬،‫ املفيد‬:‫ ما‬- 9
‫ عن احلسني‬،‫ عن علي بن احلسني‬،‫ عن حممد بن علي‬،‫ عن جده‬،‫ عن أبيه‬،‫ عن إسحاق بن موسى‬،‫احلسن بن احلسني العلوي‬
‫ و‬،‫ املتقون سادة‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ عن أمري املؤمنني علي بن أيب طالب (عليهم السالم) قال‬،‫بن علي‬
.‫ واجللوس إليهم عبادة‬،‫الفقهاء قادة‬
Al Mufeed, from Al Shareef Al Salih Abu Abdullah Muhammad Bin Muhammad Bin Tahir Al Musawi, from Ibn
Uqda, from yahya Bin Al Hassan Bin Al Husayn Al Alawy,
‘From Is’haq son of Musaasws, from hisasws fatherasws, from hisasws fatherasws, from hisasws
grandfatherasws, from Muhammadasws Bin Aliasws, from Ali Bin Al-Husaynasws, from Al-
Husaynasws Bin Aliasws, from Amir Al-Momineen Aliasws Bin Abu Talibasws having said: ‘Rasool-
Allahsaww said: ‘The pious ones are chiefs, and the pondering ones are guides, and the sitting
with them is (an act of) worship’’.273
‫ وأبو طالب بن‬،‫ واحلسن ابن إمساعيل بن اشناس‬،‫ وأمحد بن حممد بن عبدون‬،‫ مجاعة منهم احلسني بن عبيد اهلل‬:‫ ما‬- 10
،‫ عن سالم بن رزين‬،‫ عن أيوب بن حممد الرقي‬:‫ عن أمحد بن عبيد اهلل‬،‫ وأبو احلسن الصفار مجيعا عن أيب املفضل الشيباين‬،‫خرور‬
‫ عن النيب (صلى اهلل عليه‬،)‫ عن علي (عليه السالم‬،‫ عن احلارث اهلمداين‬،‫ عن جده أيب إسحاق‬،‫عن إسرائيل بن يونس الكويف‬
‫ واملوت‬،‫ وأنتم يف ممر الليل والنهار يف آجال منقوصة وأعمال حمفوظة‬،‫ وجمالستهم زيادة‬،‫ والفقهاء سادة‬،‫ االنبياء قادة‬:‫وآله) قال‬
‫ السرور وحسن‬:‫ بغتة أي فجأة والغبطة بالكسر‬:‫ توضيح‬.‫ ومن يزرع شرا حيصد ندامة‬،‫ فمن يزرع خريا حيصد غبطة‬،‫يأتيكم بغتة‬
.‫احلال‬
A group from them, Al Husayn Bin Ubeydullah, and Ahmad Bin Muhammad Bin Abdoun, from Al Hassan Ibn
Ismail Bin Ashnas, and Abu Talib Bin Kharour, and Abu Al Hassan Al Saffar, altogether from Abu Al Mufazzal Al
Shaybani, from Ahmad Bin Ubeydullah, from Ayoub Bin Muhammad Al Raqy, from Salam Bin Razeyn, from
Israil Bin Yunus Al Kufy, from his father Abu Is’haq, from Al Haris Al Hamdany,
‘From Aliasws, from the Prophetsaww having said: ‘The Prophetsas are guides, and the
pondering ones are chiefs, and their gatherings are an increase (in knowledge), and you are,
in your night and day, in deferred terms and preserved deeds, and the death would come to
you suddenly. So one who sows good would reap joy, and one who sows evil would reap
regret’’.274
‫ يا بين اخرت اجملالس‬:‫ قال لقمان البنه‬:‫ عن يونس رفعه قال‬،‫ عن ابن مرار‬،‫ عن ابن هاشم‬،‫ عن الصفار‬،‫ ابن الوليد‬:‫ ع‬- 11
‫ وإن كنت‬،‫ فإن رأيت قوما يذكرون اهلل عزوجل فاجلس معهم فإنك إن تك عاملا ينفعك علمك ويزيدوك علما‬،‫على عينك‬
،‫ ولعل اهلل أن يظلهم برمحة فتعمك معهم‬،‫جاهال علموك‬
Ibn Al Waleed, from Al Saffar, from Ibn Hashim, from Ibn Marar, from Yunus, raising it, said,
‘Luqmanas said to hisas son: ‘O myas son! Choose the gathering by your eyes, for it you see a
people mentioning Allahazwj Mighty and Majestic, then sit with them, for it you are
knowledgeable, your knowledge would benefit you and you will be increasing your
273
274
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knowledge, and if you were ignorant, it would teach you, and perhaps Allah azwj would Cover
them with Mercy, so you would end up being included with them.
‫ ولعل اهلل أن‬،‫ وإن تك جاهال يزيدوك جهال‬،‫وإذا رأيت قوما ال يذكرون اهلل فال جتلس معهم فإنك إن تك عاملا ال ينفعك علمك‬
.‫يظلهم بعقوبة فتعمك معهم‬
And when you see a people not mentioning Allahazwj, then do not sit with them, for you, if
you were knowledgeable, your knowledge would not benefit you, and if you were ignorant,
your ignorance would increase, and perhaps Allahazwj might Cover them with Punishment, so
you would end up being included with them’’.275
‫ حدثين حممد بن احلسن بن علي بن احلسن بن علي‬:‫ قال‬،‫ عن أبيه‬،‫ عن املنذر بن حممد‬،‫ عن أمحد الكويف‬،‫ النقاش‬:‫ مع‬- 12
‫ قال رسول اهلل (صلى‬:‫ عن احلسن بن علي بن أيب طالب (عليهما السالم) قال‬،‫ عن أبيه‬،‫ عن أبيه‬،)‫بن أيب طالب (عليه السالم‬
.‫ حلق الذكر‬:‫ وما رياض اجلنة ؟ قال‬:‫ فقالوا‬،‫ بادروا إىل رياض اجلنة‬:)‫اهلل عليه وآله‬
Al Naqash, from Ahmad Al Kufy, from Al Manzar Bin Muhammad, from his father, from Muhammad Bin Al
Hassan Bin Ali Bin Al Hassan,
‘Son of Ali Bin Abu Talibasws, from hisasws fatherasws, from hisasws fatherasws, from Al-Hassanasws
Bin Aliasws Bin Abu Talibasws having said: ‘Rasool-Allahsaww said: (Frequently) go to the garden
of the Paradise!’ So they said, ‘And what is the garden of Paradise?’ Hesaww said: ‘Circle of
Zikr’’.276
،‫ يف كلمات النيب (صلى اهلل عليه وآله) برواية الصادق (عليه السالم) أحكم الناس من فر من جهال الناس‬:‫ ىل‬،‫ مع‬- 13
.‫ وسيأيت متامه‬.‫وأسعد الناس من خالط كرام الناس‬
In the speeches of the Prophetsaww, by a report of Al-Sadiqasws: ‘The wisest of the people is
one who flees from the ignorance of the people, and the most fortunate of the people is
one who mingles with the most honourable of the people’’.277
‫ وباحلديث إحياء‬،‫ تالقوا وحتادثوا العلم فإن باحلديث جتلى القلوب الرائنة‬:‫ روي عن الصادق (عليه السالم) أنه قال‬:‫ غو‬- 14
.‫ ران على قلبه ذنبه يرين رينا وريونا أي غلب‬:‫ يقال‬،‫ الطبع والدنس‬:‫ الرين‬:‫ قال اجلوهري‬:‫ بيان‬.‫أمرنا فرحم اهلل من أحيا أمرنا‬
It is reported from Al-Sadiqasws having said: ‘Meet each other and discuss the knowledge, for
by the Hadeeth, the hearts get polished of the rust, and by the Hadeeth, our asws maters are
revived, therefore may Allahazwj have Mercy on one who revives ourasws matter’’.278
‫ إن اهلل عزوجل يقول ملالئكته عند‬:‫ روى عدة من املشائخ بطريق صحيح عن الصادق (عليه السالم) أنه قال‬:‫ غو‬- 15
‫ اكتبوا ثواب ما شاهدمتوه من أعماهلم‬:‫انصراف أهل جمالس الذكر والعلم إىل منازهلم‬
275
276
277
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It is reported by a number of sheykhs, in a correct way,
‘From Al-Sadiqasws having said: ‘Allahazwj Mighty and Majestic is Said to the Angels during the
dispersal of the people of a gathering of Al-Zikr and the knowledge, to go to their houses:
“Write the Rewards of what you witnessed from their deeds!”
‫ ما لكم مل تكتبوا فالنا أليس‬:‫ فيقول اهلل عزوجل‬،‫ ويرتكون بعض من حضر معهم فال يكتبونه‬،‫فيكتبون لكل واحد ثواب عمله‬
‫ يا رب إنه مل يشرك معهم حبرف وال تكلم معهم بكلمة‬:‫كان معهم ؟ وقد شهدهم فيقولون‬
So they wrote for each one of the, the Rewards of his deeds, and they left one of those who
were present with them, and they did not write it. So Allah azwj Mighty and Majestic Said to
them: “What is the matter with you not writing for so and so? Was he not with them?” And
Heazwj had Seen them. So they said, ‘O Lordazwj! He neither participated with them with a
single letter nor did he speak with them with a single word’.
‫ معهم إهنم قوم ال يشقى هبم جليسهم‬،‫ اكتبوه‬:‫ بلى يا رب فيقول‬:‫ أليس كان جليسهم ؟ فيقولون‬:‫فيقول اجلليل جل جالله‬
.‫ اكتبوا له ثوابا مثل ثواب أحدهم‬:‫ فيقول تعاىل‬.‫فيكتبونه معهم‬
So the Majestic, of all Majesty Said: “Wasn’t he with them?” They said, ‘Yes, O Lordazwj!’.
Heazwj Said: “Write it, they are such a people, there would not be a wretched one sitting with
them!” So, they write it (his Rewards) with them. Then the Exalted Said: ‘Write for him the
Rewards similar to the Rewards of one of them!”’279
‫ إن القلوب لرتين كما يرين السيف‬،‫ فإن احلديث جالء‬،‫ تذاكروا وتالقوا وحتدثوا‬:)‫ قال النيب (صلى اهلل عليه وآله‬:‫ غو‬- 16
.‫وجالؤها احلديث‬
The Prophetsaww said: ‘Mention Zikr to each other, and meet up, and discuss Ahadeeth, for
the Hadeeth is a polish. The hearts tend to rust just as the swords rust, and the Hadeeth
would polish these’’.280
‫ تذاكر العلم بني عبادي مما حتىي عليه القلوب امليتة إذا انتهوا فيه إىل‬:‫ إن اهلل عزوجل يقول‬:)‫ وقال (صلى اهلل عليه وآله‬- 17
.‫ عن أيب عبد اهلل (عليه السالم) عنه (صلى اهلل عليه وآله) مثله‬:‫ منية املريد‬.‫أمري‬
And heasws said: ‘Allahazwj Mighty and Majestic is Saying: “Mention of the knowledge
between Myazwj servants from what the dead hearts get revived with, when (the discussion)
ends up to Myazwj Command”’.281
‫ من يذكركم اهلل‬:‫ يا روح اهلل من جنالس ؟ قال‬:)‫ قال احلواريون لعيسى (عليه السالم‬:)‫ قال النيب (صلى اهلل عليه وآله‬:‫ غو‬- 18
.‫ ويرغبكم يف اآلخرة عمله‬،‫ ويزيد يف علمكم منطقه‬،‫رؤيته‬
279
280
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The Prophetsaww said: ‘The disciples said to Isaas, ‘O Spirit of Allahazwj! Who should we sit
with?’ Heas said: ‘One whose seeing would remind you of Allah azwj, and his speech would
increase in your knowledge, and his deeds would make you desirous of the Hereafter’’.282
،‫ وجليس تفيده فأكرمه‬،‫ جليس تستفيد منه فألزمه‬:‫ اجللساء ثالثة‬:‫ روي عن بعض الصادقني (عليهم السالم) أنه قال‬:‫ غو‬- 19
.‫وجليس ال تفيد وال تستفيد منه فاهرب عنه‬
It is reported from one of the two truthful ones (5 th or 6th Imamasws) having said: ‘The
gatherers are three (types): A sitter you would benefit from, so necessitate him, and a sitter
you would be benefitting him, so honour him, and a sitter, neither will you benefit him nor
would he benefit you, so flee from him’’.283
‫ عن املبارك بن‬،‫ عن سبابة بن سوار‬،‫ عن حممد بن املثىن‬،‫ عن أمحد بن علي بن املثىن‬،‫ عن ثوابة بن يزيد‬،‫ املراغي‬:‫ جا‬- 20
،‫ اخللوة بالنساء‬:‫ أربعة مفسدة للقلوب‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ عن أيب احملرب قال‬،‫ عن خليل الفراء‬،‫سعيد‬
‫ جمالسة كل ضال عن االميان‬:‫ يا رسول اهلل وما جمالسة املوتى ؟ قال‬:‫ فقيل له‬،‫ وجمالسة املوتى‬،‫ واالخذ برأيهن‬،‫واالستماع منهن‬
.‫وحائر يف االحكام‬
Al Miraghi, from Sawabat Bin Yazeed, from Ahmad Bin Ali Bin Al Masna, from Muhammad Bin Al Masna, from
Sababat Bin Suwar, from Al Mubarak Bin Saeed, from Khaleel Al fara’a, from Al Mahbar who said,
‘Rasool-Allahsaww said: ‘Four are spoilers of the heart – being along with the women, and
listening intently from them, and taking with their opinions, and gathering of the dead’. It
was said to himsaww, ‘O Rasool-Allahsaww! And what are the gatherings of the dead?’ Hesaww
said: ‘Gathering of every one straying from the Eman, and confused in the Ordinances’’.284
‫ يا أبا ذر اجللوس ساعة عند مذاكرة العلم‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ عن أيب ذر رضي اهلل عنه قال‬:‫ جع‬- 21
‫ واجللوس ساعة عند مذاكرة العلم أحب إىل اهلل من ألف غزوة‬،‫أحب إىل اهلل من قيام ألف ليلة يصلي يف كل ليلة ألف ركعة‬
.‫وقراءة القرآن كله‬
Abu Zarrra said: ‘Rasool-Allahsaww said: ‘O Abu Zarrra! Sitting for a while in the presence of
deliberation of knowledge is more Beloved to Allah azwj than standing praying Salat for a
thousand nights, a thousand Cycles during each night; and the sitting for a while in the
presence of a discussion of knowledge is more Beloved to Allah azwj than a thousand military
expeditions, and recitation of the Quran, all of it'.
‫ يا رسول اهلل مذاكرة العلم خري من قراءة القرآن كله ؟‬:‫قال‬
Hear said, ‘O Rasool-Allahsaww! Deliberation of knowledge is better than recitation of the

Quran, all of it?’
282
283
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‫ يا أبا ذر اجللوس ساعة عند مذاكرة العلم أحب إىل اهلل من قراءة القرآن كله إثنا عشر‬:)‫فقال رسول اهلل (صلى اهلل عليه وآله‬
.‫ فإن بالعلم تعرفون احلالل من احلرام‬،‫ألف مرة ! عليكم مبذاكرة العلم‬
Rasool-Allahsaww said: ‘O Abu Zarrra! The sitting for a while in the presence of deliberation of
the knowledge is more Beloved to Allahazwj than recitation of the Quran, all of it, twelve
thousand times! Upon you is deliberation of the knowledge, for with the knowledge you
would be recognising the Permissible(s) from the Prohibitions.
‫يا أبا ذر اجللوس ساعة عند مذاكرة العلم خري لك من عبادة سنة صيام هنارها وقيام ليلها ! والنظر إىل وجه العامل خري لك من‬
.‫عتق ألف رقبة‬
O Abu Zarrra! The sitting in the presence of a deliberation of the knowledge is better for
youra than worship of a year, Fasting its days, and standing (for Salat) its nights! And the
looking at the face of the scholarasws is better for youra than freeing a thousand necks
(slaves)’’.285
‫ وزامحهم بركبتيك فإن اهلل عزوجل حييي القلوب بنور احلكمة كما حييي‬،‫ قال لقمان البنه يا بين جالس العلماء‬:‫ ضه‬- 22
.‫االرض بوابل السماء‬
Luqmanas said to hisas son: ‘O myas son! Sit with the scholars, and crawl around them with
your knees, for Allahazwj Mighty and Majesty Revives the hearts with the light of wisdom,
just as Heazwj Revives the land with the downpours of the sky’’.286
‫ يا رسول اهلل إذا‬:‫ جاء رجل من االنصار إىل النيب (صلى اهلل عليه وآله) فقال‬:‫ قال‬،‫ روي عن بعض الصحابة‬:‫ ضه‬- 23
‫حضرت جنازة وجملس عامل أيهما أحب إليك أن أشهد ؟‬
It is reported from one of the companions having said,
‘A man from the Helpers came to the Prophetsaww and he said, ‘O Rasool-Allahsaww!
Attending a funeral, and sitting with a scholar, which of the two is more beloved to you than
I should attend?’
،‫ إن كان للجنازة من يتبعها ويدفنها فإن حضور جملس عامل أفضل من حضور ألف جنازة‬:)‫فقال رسول اهلل (صلى اهلل عليه وآله‬
‫ ومن ألف حجة‬،‫ ومن ألف درهم يتصدق هبا على املساكني‬،‫ ومن صيام ألف يوم‬،‫ ومن قيام ألف ليلة‬،‫ومن عيادة ألف مريض‬
‫ ومن ألف غزوة سوى الواجب تغزوها يف سبيل اهلل مبالك ونفسك‬،‫سوى الفريضة‬
Rasool-Allahsaww said: ‘If there was someone (else) following the funeral and its burial, then
being present in a gathering of a scholar is superior than being present at a thousand
funerals, and (better) than consoling a thousand patients, and (better) than standing (for
Salat) a thousand nights, and (better) than Fasting a thousand days, and (better) than a
285
286
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thousand Dirhams given in charity upon the poor ones, and (better) than a thousand Hajj
besides the Obligatory one, and (better) than a thousand military expeditions, besides the
Obligatory, participating in the Way of Allahazwj with your wealth and yourself.
‫ وشر الدنيا‬،‫وأين تقع هذه املشاهد من مشهد عامل ؟ أما علمت ان اهلل يطاع بالعلم ويعبد بالعلم ؟ وخري الدنيا واآلخرة مع العلم‬
.‫واآلخرة مع اجلهل ؟‬
And where are these attendances than attending a scholar? But, do you not know that
Allahazwj is obeyed with the knowledge and is worshipped with the knowledge? And the best
of the world and Hereafter is with the knowledge, and the worst of the world and the
Hereafter is with the ignorance’’.287
‫ قال رسول اهلل (صلى‬:‫ عن آبائه (عليهم السالم) قال‬،‫ عن الرضا‬،‫ عن داود بن سليمان‬،‫ عن احلافظ عبد العزيز‬:‫ كشف‬- 24
،‫ والنظر إىل املصحف عبادة‬،‫ والنظر إىل البيت عبادة‬،‫ جمالسة العلماء عبادة والنظر إىل علي (عليه السالم) عبادة‬:)‫اهلل عليه وآله‬
.‫والنظر إىل الوالدين عبادة‬
(The book) Kashaf, from Al Hafiz Abdul Aziz, from Dawood Bin Suleyman,
‘From Al-Rezaasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘Sitting with
the scholars is (an act of) worship, and looking at Aliasws is (an act of) worship, and the
looking at the House (Kabah) is (an act of) worship, and the looking at the Parchment
(Quran) is (an act of) worship, and the looking at the two parents is (an act of) worship’’. 288
‫ عن‬،‫ عن حممد بن زكريا الغاليب‬،‫ عن احلسني بن احلسن‬،‫ عن الكليين‬،‫ عن أيب غالب الزراري وابن قولويه‬،‫ املفيد‬:‫ ختص‬- 25
‫ أيها الناس اعلموا أنه ليس بعاقل من انزعج من قول‬:‫ابن عائشة النصري رفعه أن أمري املؤمنني (عليه السالم) قال يف بعض خطبه‬
‫ فتكلموا يف العلم تبني‬،‫ وقدر كل امرئ ما حيسن‬،‫ الناس أبناء ما حيسنون‬،‫ وال حبكيم من رضي بثناء اجلاهل عليه‬،‫الزور فيه‬
.‫أقداركم‬
Al Mufeed, from Abu Ghalib Al Zarary, and Ibn Qawlawiya, from AL Kulayni, from Al Husayn Bin Al Hassan,
from Muhammad Bin Zakariyya Al Ghalaby, from Ibn Ayesha Al Ansary raising it,
‘Amir Al-Momineenasws said in one of hisasws sermons: ‘O you people! Know that, it isn’t
reasonable for an intellectual to be disturbed by the evil word regarding him, nor wise for
one to be pleased by the praise of the ignorant ones upon him. The people are sons of what
they improve, and the worth of every person is what he improves, therefore speak
regarding knowledge, it would pave (the way to) your destiny’’.289
.‫ تذكر العلم ساعة خري من قيام ليلة‬:)‫ قال الباقر (عليه السالم‬:‫ ختص‬- 26
287
288
289
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Al-Baqirasws said: ‘Deliberating the knowledge for a while is better than standing (for Salat) at
night’’.290
.‫ حمادثة العامل على املزبلة خري من حمادثة اجلاهل على الزرايب‬:)‫ قال موسى بن جعفر (عليهما السالم‬:‫ ختص‬- 27
Musaasws Bin Ja’farasws said: ‘Narration of the scholar upon the rubbish dump is better than a
narration of the ignorant one upon the spread out (plush) carpets’’.291
‫ ومن الكرب‬،‫ من الشك إىل اليقني‬:‫ ال جتلسوا عند كل عامل إال عامل يدعوكم من اخلمس إىل اخلمس‬:)‫ وقال (عليه السالم‬- 28
.‫ ومن الرغبة إىل الزهد‬،‫ ومن العداوة إىل النصيحة‬،‫ ومن الرياء إىل االخالص‬،‫إىل التواضع‬
And heasws said: ‘Do not sit in the presence of every scholar, except a scholar who calls you
from the five to the five: (1) from the doubt to the certainty, (2) and from the arrogance to
the humbleness, (3) and from the showing off to the sincerity, (4) and from the enmity to
the advice, (5) and from the desires to the ascetism’’.292
‫ النظر يف وجه‬:)‫ قال (صلى اهلل عليه وآله‬:‫ عن آبائه (عليهم السالم) قال‬،‫ بإسناده عن موسى بن جعفر‬:‫ نوادر الراوندي‬- 29
.‫العامل حبا له عبادة‬
‘From Musaasws Bin Ja’farasws having said: ‘Hesaww said: ‘The looking at the face of the
scholarasws, love for him, is (an act of) worship’’.293
.‫ ومن خالط االنذال حقر‬،‫ من جالس العلماء وقر‬:)‫ قال أمري املؤمنني (عليه السالم‬:‫ كنز الكراجكي‬- 30
(The book) Kunz Al Karajaky –
‘Amir Al-Momineenasws said: ‘One who sits with the scholar is dignified, and one who mixes
with the bastards, would be belittled’’.294
‫ ورحم‬،‫ طوىب ملن شغله عيبه عن عيوب غريه وأنفق ما اكتسب يف غري معصية‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ ومنه‬- 31
.‫ وخالط أهل الفقه واحلكمة‬،‫أهل الضعف واملسكنة‬
And from him,
‘Rasool-Allahsaww said:’ Beatitude is for one who is too pre-occupied of his own faults, from
the faults of others, and spends what he earns in other than (acts of) disobedience, and
290
291
292
293
294
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shows mercy to the weak people and the poor, and mingles with the pondering people and
the wise ones’’.295
.‫ لعلك أن تشبههم فتكون منهم‬،‫ وزرهم يف بيوهتم‬،‫ أي بين صاحب العلماء وجالسهم‬:‫ قال لقمان البنه‬:‫ ومنه‬- 32
And from him,
‘Luqmanas said to hisas son: ‘Yes, myas son! Accompany the scholars and sit with them, and
visit them in their houses, perhaps if you resemble them, you would become from them’’. 296
‫ والنظر إىل العامل أحب‬،‫ جلوس ساعة عند العلماء أحب إىل اهلل من عبادة ألف سنة‬:‫ عن علي (عليه الس الم) قال‬:‫ عدة‬- 33
‫ وزيارة العلماء أحب إىل اهلل تعاىل من سبعني طوافا حول البيت وأفضل من سبعني‬،‫إىل اهلل من اعتكاف سنة يف البيت احلرام‬
.‫ وشهدت له املالئكة أن اجلنة وجبت له‬،‫ وأنزل اهلل عليه الرمحة‬،‫ ورفع اهلل له سبعني درجة‬،‫حجة وعمرة مربورة مقبولة‬
A number (of narrators),
‘From Aliasws having said: ‘Sitting for a while in the presence of the scholars is more Beloved
to Allahazwj than worship of a thousand years, and the looking at the scholar asws is more
Beloved to Allahazwj than seclusion for a year in the Sacred House (Kabah), and visiting the
scholars is more Beloved to Allahazwj the Exalted than seventy Tawaaf around the House
(Kabah), and more superior than seventy Hajj, and Umrah, performed correctly and
Accepted, and Allahazwj would Raise seventy Levels for him, and Allahazwj would Send down
the Mercy unto him, and the Angels would testify for him that the Paradise is Obligated for
him’’.297
‫ يا رسول اهلل وما رياض اجلنة ؟‬:‫ إذا مررمت يف رياض اجلنة فارتعوا قالوا‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ منية املريد‬- 34
‘Rasool-Allahsaww said: ‘When you pass by a garden of the Paradise, then sit down’. The said,
‘O Rasool-Allahsaww! And what is a garden of Paradise?’
.‫ فإذا أتوا عليهم حفوا هبم‬،‫ حلق الذكر فإن هلل سيارات من املالئكة يطلبون حلق الذكر‬:‫قال‬
Hesaww said: ‘A circle of Al-Zikr. This is because there are vehicles from the Angels seeking
the circles of Al-Zikr. So when they come to them, they surround them’’.298
‫ كال اجمللسني‬:‫ فقال‬،‫ وجملس يدعون اهلل ويسألونه‬،‫ جملس يتفقهون‬:‫ وخرج (صلى اهلل عليه وآله) فإذا يف املسجد جملسان‬- 35
.‫ مث قعد معهم‬،‫ بالتعليم أرسلت‬،‫ هؤالء أفضل‬،‫ وأما هؤالء فيتعلمون ويفقهون اجلاهل‬،‫ أما هؤالء فيدعون اهلل‬،‫إىل خري‬
295
296
297
298
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And hesaww went out, and when hesaww was in the Masjid, there were two gatherings – a
gathering where they were pondering, and a gathering where they were supplicating to
Allahazwj and asking Himazwj. So hesaww said: ‘Both the gatherings are to goodness. As for
these who are supplicating to Allahazwj, and as for those who are learning and are making
the ignorant ones understand, they are superior. Isaww have been Sent with the teachings’.
Then hesaww sat with them’’.299
.‫ وما إحياؤه ؟ قال أن يذاكره به أهل الدين والورع‬:‫ فقيل‬،‫ وعن الباقر (عليه السالم) رحم اهلل عبدا أحيا العلم‬- 36
And from Al-Baqirasws: ‘May Allahazwj have Mercy on a servant reviving the knowledge’. It
was said, ‘And what is its revival?’ Heasws said: ‘He would be mentioning it to the people of
the Religion and the devoutness’’.300
.‫ والدراسة صالة حسنة‬،‫ تذاكر العلم دراسة‬:‫ وعنه (عليه السالم) قال‬- 37
And from himasws having said: ‘Disseminating the knowledge is a schooling, and the
schooling is an excellent Salat’’.301
‫ وإن مل‬،‫ فإن مل جتدوا فيهم تقيا فحادثوا العلماء‬،‫ حادثوا من الناس االتقياء‬:‫ قل الحبار بين إسرائيل ورهباهنم‬:‫ يف الزبور‬- 38
.‫ ما جعلت واحدة منهن يف خلقي وأنا أريد هالكه‬،‫جتدوا عاملا فحادثوا العقالء فإن التقى والعلم والعقل ثالث مراتب‬
In Al Zaboor –
“Tell the Rabbis of the Children of Israel and their monks: ‘From the people, discuss with the
pious ones. So if you cannot find a pious one among them, then discuss with the scholars,
and if you do not find a scholar, then discuss with the intellectuals, for the pious, and the
scholar, and the intellectual are three ranks. Iazwj will not Make one of these to be in Myazwj
creature if Iazwj want his destruction”’.302
299
300
301
302
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* )‫باب * (العمل بغير علم‬
CHAPTER 5 – THE DEED WITHOUT KNOWLEDGE

)‫ مسعت أبا عبد اهلل (عليه السالم‬:‫ عن طلحة بن زيد قال‬،‫ عن حممد بن سنان‬،‫ عن أبيه‬،‫ عن الربقي‬،‫ عن سعد‬،‫ أيب‬:‫ ىل‬- 1
.‫ وال يزيده سرعة السري من الطريق إال بعدا‬،‫ العامل على غري بصرية كالسائر على غري الطريق‬:‫يقول‬
My father, from Sa’ad, from Al-Barqy, from Muhammad Bin Sinan, from Talha Bin Zayd who
said, ‘I heard Abu Abdullahasws saying: ‘ A worker without insight is like the traveller being
upon another road, and the quickness of the travel of the road will not increase him except
the remoteness’’.303
‫ مسعت أبا‬:‫ عن احلسن بن زياد الصيقل قال‬،‫ عن ابن مسكان‬،‫ عن حممد بن سنان‬،‫ عن ابن عيسى‬،‫ عن أبيه‬،‫ العطار‬:‫ ىل‬- 2
‫ فمن عرف دلته املعرفة على‬،‫ وال معرفة إال بعمل‬،‫ ال يقبل اهلل عزوجل عمال إال مبعرفة‬:‫عبد اهلل الصادق (عليه السالم) يقول‬
.‫ إن االميان بعضه من بعض‬،‫ ومن مل يعمل فال معرفة له‬،‫العمل‬
Al Attar, from his father, from Ibn Isa, from Muhammad Bin Sinan, from Ibn Muskan, from Al Hassan Bin Ziyad
Al Sayqal who said,
‘I heard Abu Abdullah Al-Sadiqasws saying: ‘Allahazwj does not Accept a deeds except with
understanding, and there is no understanding except by a deed. So, one who understands,
the understanding would point him to the deed, and one who does not do the deeds, then
there is no understand for him. The Eman is some of it from the other’’.304
‫ إياكم واجلهال من املتعبدين والفجار من‬:‫ عن علي (عليه السالم) قال‬،‫ عن أبيه‬،‫ عن جعفر‬،‫ عن ابن صدقة‬،‫ هارون‬:‫ ب‬- 3
.‫العلماء فإهنم فتنة كل مفتون‬
Haroun, from Ibn Sadaqa,
‘From Ja’farasws, from hisasws fatherasws, from Aliasws having said: ‘Beware of the ignorance
from the worshippers, and the immoral ones from the scholars, for they are a strife of all
strife(s)’’.305
‫ عن الثمايل عن علي بن احلسني‬،‫ عن مالك ابن عطية‬،‫ عن ابن حمبوب‬،‫ عن ابن عيسى‬،‫ عن احلمريي‬،‫ ابن املتوكل‬:‫ ل‬- 4
‫ أال وإن‬.‫ وال عبادة إال بتفقه‬،‫ وال عمل إال بنية‬،‫ وال كرم إال بتقوى‬،‫ ال حسب لقرشي وال عريب إال بتواضع‬:‫(عليهما السالم) قال‬
.‫أبغض الناس إىل اهلل عزوجل من يقتدي بسنة إمام وال يقتدي بأعماله‬
Ibn Al Mutawakkal, from Al Humeyri, from Ibn Isa, from Ibn Mahboub, from Malik Ibn Atiya, from Al Sumaly,
303
304
305
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‘From Aliasws Bin Al-Husaynasws: ‘There is no tribal affiliations for a Qurayshi nor an Arab,
except by humbleness, nor any honour except by piety, nor any deed except by intention,
nor (an act of) worship except by understanding.
Indeed! And the most hateful of the people to Allah azwj Mighty and Majestic is one who
believes in a Sunnah of an Imamasws but does not follow up with his deeds’’.306
،‫ عن أيب الصلت‬،‫ عن أمحد بن حيىي الضيب عن موسى بن القاسم‬،‫ عن املنذر بن حممد‬،‫ عن ابن عقدة‬،‫ ابن الصلت‬:‫ ما‬- 5
‫ وال قول وعمل إال‬،‫ ال قول إال بعمل‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ عن آبائه (عليهم السالم) قال‬،‫عن علي بن موسى‬
.‫ وال قول وعمل ونية إال بإصابة السنة‬،‫بنية‬
Ibn Al Salt, from Ibn Aqada, from Al Manzar Bin Muhammad, from Ahmad Bin Yahya Al Zaby, from Musa Bin Al
Qasim, from Abu Al Salt,
‘From Aliasws Bin Musaasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said:
‘There is no word except with the deed, and there is no word and a deed except with
intention, and there is no word and deed and intention except by a correct Sunnah’’. 307
‫ عن علي‬،‫ عن جعفر عن أبيه‬،‫ عن أيب عثمان العبدي‬،‫ عن إبراهيم بن إسحاق االزدي‬،‫ عن حممد الربقي‬،‫ ابن عيسى‬:‫ ير‬- 6
‫ وال عمل وال نية إال بإصابة‬،‫ وال عمل إال بنية‬،‫ ال قول إال بعمل‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫(عليهم السالم) قال‬
.‫السنة‬
Ibn Isa, from Muhammad Al Barqy, from Ibrahim Bin Is’haq Al Azdy, from Abu Usman Al Abdy,
‘From Ja’farasws, from hisasws fatherasws, from Aliasws having said: ‘Rasool-Allahsaww said: ‘There
is no word except with a deed, nor any deed except with intention, nor a deed nor intention
except by a correct Sunnah’’.308
‫ من‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ عن آبائه (عليهم السالم) قال‬،‫ عن أيب عبد اهلل‬،‫ عمن رواه‬،‫ ابن فضال‬:‫ سن‬- 7
.‫عمل على غري علم كان ما يفسده أكثر مما يصلح‬
Ibn Fazal, from one who reported it,
‘From Abu Abdullahasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘One
who does a deed without knowledge, what he would spoil would be more than what he
corrects’’.309
‫ هذا يصد الناس عن علمه‬،‫ وجاهل متنسك‬،‫ عامل متهتك‬:‫ روي عن الصادق (عليه السالم) أنه قال قطع ظهري إثنان‬:‫ غو‬- 8
.‫ وهذا يصد الناس عن نسكه جبهله‬،‫بتهتكه‬
306
307
308
309
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It is reported from Al-Sadiqasws having said: ‘Myasws back is broken by two – an immoral
scholar and an ignorant ritualist. This is hinders the people from his knowledge by his
immorality, and this one hinders the people from his rituals by his ignorance’’.310
‫ عمن مسع أبا عبد‬،‫ عن موسى بن بكر‬،‫ عن حممد بن سنان‬،‫ عن ابن عيسى‬،‫ عن الصفار‬،‫ عن أبيه‬،‫ أمحد بن الوليد‬:‫ جا‬- 9
.‫ العامل على غري بصرية كالسائر على السراب بقيعة ال يزيد سرعة سريه إال بعدا‬:‫اهلل (عليه السالم) قال‬
Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Isa, from Muhammad Bin Sinan, from Musa Bin
Bakr,
‘From one who heard Abu Abdullahasws having said: ‘The worker being without insight is like
a traveller to the mirage spot. The quickness of his travel will not increase him except for the
remoteness’’.311
‫ وركعتان من عامل خري من‬،‫ املتعبد على غري فقه كحمار الطاحونة يدور وال يربح‬:)‫ قال أمري املؤمنني (عليه السالم‬:‫ ختص‬- 10
‫ وقليل العمل مع كثري العلم خري من‬،‫ وتأيت اجلاهل فتنسفه نسفا‬،‫سبعني ركعة من جاهل الن العامل تأتيه الفتنة فيخرج منها بعلمه‬
.‫كثري العمل مع قليل العلم والشك والشبهة‬
Amir Al-Momineenasws said: ‘The worshipper being without understanding is like a donkey of
a mill, he only circles and does not get anywhere, and two Cycles (of Salat) from a scholar is
better than seventy Cycles from an ignorant one because the scholar, because the scholar is
such that if the strife comes to him, he would exit from it by his knowledge, and the
ignorant one would come to it, he would blow it up himself (make it bigger); and the few
deeds with a lot of knowledge is better than a lot of deeds with a little knowledge, and the
doubt, and the suspicion’’.312
‫ فإنه منها قدم وإليها‬،‫ وليكن من أبناء اآلخرة‬،‫ وليحضر عقله‬،‫ فليصدق رائد أهله‬:)‫ قال أمري املؤمنني (عليه السالم‬:‫ هنج‬- 11
‫ وإن كان عليه وقف‬،‫ فالناظر بالقلب العامل بالبصر يكون مبتدأ عمله أن يعلم أعمله عليه أم له ؟ فإن كان له مضى فيه‬،‫ينقلب‬
‫ فال يزيده بعده عن الطريق إال بعدا من حاجته والعامل بالعلم كالسائر على‬،‫عنه فإن العامل بغري علم كالسائر على غري طريق‬
.‫الطريق الواضح فلينظر ناظر أسائر هو أم راجع ؟‬
(The book) Nahj (Al-Balagah) – ‘Amir Al-Momineenasws said: ‘So let the guardian be truthful
to his family, and let him be cautioned by his intellect, and let him become from the sons of
the Hereafter, for her has proceeded from it and would be returning to it. So the viewer
with the heart of the worker with insight would begin his deed and he would know whether
his deed is against him, or for him? So if it was for him, he would pass in it, and if it was
against him, he would pause from it.
‫ فال يزيده بعده عن الطريق إال بعدا من حاجته والعامل بالعلم كالسائر على الطريق‬،‫فإن العامل بغري علم كالسائر على غري طريق‬
.‫الواضح فلينظر ناظر أسائر هو أم راجع ؟‬
310
311
312
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Thus, the worker without knowledge is like a traveller upon a different road, so his distance
from the road would not increase him except for the remoteness from his need; and the
worker with the knowledge is like the traveller upon the clear road, so let the onlooker see
whether he should travel or retract (from it)?’’313
‫ وجاهدوهايف‬،‫ وأنصحوا ال نفسكم‬،‫ أحسنوا النظر فيما ال يسعكم جهله‬:)‫ قال الصادق (عليه السالم‬:‫ كنز الكراجكي‬- 12
‫ وال يضر من‬،‫ فإن لدين اهلل أركانا ال ينفع من جهلها شدة اجتهاده يف طلب ظاهر عبادته‬،‫طلب معرفة ما ال عذر لكم يف جهله‬
.‫ وال سبيل الحد إىل ذلك إال بعون من اهلل عزوجل‬،‫ فدان هبا حسن اقتصاده‬،‫عرفها‬
(The book) Kunz of Al Karajaky –
‘Al-Sadiqasws said: ‘Consider carefully in what there is no leeway for you of its ignorance, and
advise for yourselves, and fight it in seeking the understanding what there is no excuse for
you regarding its ignorance, for with Allahazwj there are elements which would not benefit
one who is ignorant but is of intense struggle in seeking the apparent of his acts of worship,
nor would it harm one who understands these. Therefore make a Religion with it with good
moderation, and there is no way for anyone to that except with Assistance from Allah azwj
Mighty and Majestic’’.314
313
314
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* )‫ وفيه تفسير الحكمة‬،‫ * (العلوم التي امر الناس بتحصيلها وينفعهم‬6 ‫باب‬
CHAPTER 6 – THE KNOWLEDGES WHICH THE PEOPLE HAVE

BEEN COMMANDED TO ATTAIN AND WOULD BENEFIT
THEM, AND IN IT IS INTERPRETATION OF THE WISDOM
269 ‫ يؤيت احلكمة من يشاء ومن يؤت احلكمة فقد أويت خريا كثريا‬:‫ البقرة‬،‫االيات‬
The Verses – (Surah) Al-Baqarah: He Gives the Wisdom to one He so Desires to, and the one
who is Given the Wisdom, so he has been Given abundant good [2:269].
39 ‫ ذلك مما أوحى إليك ربك من احلكمة‬:‫االسرى‬
(Surah) Al-Isra’a: That is from what your Lord Revealed unto you, from the Wisdom,
[17:39].
12 ‫ ولقد آتينا لقمان احلكمة‬:‫لقمان‬
Surah Luqmanas: And We had Given the Wisdom to Luqman [31:12].
63 ‫ قال قد جئتكم باحلكمة‬:‫الزخرف‬
(Surah) Zukhruf: he said: ‘I have come to you with the Wisdom [43:63].
2 ‫ ويعلمهم الكتاب واحلكمة‬:‫اجلمعة‬
(Surah) Al Jummah: and teaching them the Book and the Wisdom [62:2].
،‫ عن حكم بن هبلول‬،‫ عن ابن مهزيار‬،‫ عن ابن معروف‬،‫ عن أمحد بن حممد‬،‫ عن االشعري‬،‫ عن حممد العطار‬،‫ ماجيلويه‬:‫ ل‬- 1
‫ مسعت عليا (عليه السالم) يقول اليب‬:‫ عن سليم بن قيس اهلاليل قال‬،‫ عن أبان ابن أيب عياش‬،‫ عن ابن اذينة‬،‫عن ابن مهام‬
‫ وعلم يسع‬، ‫ علم ال يسع الناس إال النظر فيه وهو صبغة االسالم‬:‫ يا أبا الطفيل العلم علمان‬:‫الطفيل عامر بن واثلة الكناين‬
.‫الناس ترك النظر فيه وهو قدرة اهلل عزوجل‬
Majaylawiya, from Muhammad al Attar, from Al Sha’ary, from Ahmad Bin Muhammad, from Ibn Marouf, from
Ibn Mahziyar, from Hakam Bin Bahloul, from Ibn Hamam, from Ibn Azina, from Aban Ibn Abu Ayyash, from
Suleym Bin Qays Al Hilali who said,
‘I heard Aliasws saying to Abu Al Tufayl Aamir Bin Wasila Al Kanani: ‘O Abu Al Taufayl! The
knowledge is two (types of) knowledges: A knowledge which the people have no leeway
except to look into it, and it is the nature of Al-Islam, and a knowledge which the people do
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have the leeway to leave the looking into it, and it is the Pre-determination of Allahazwj
Mighty and Majestic’’.315
‫ قال‬:‫ عن أيب عبد اهلل (عليه السالم) قال‬،‫ عن محاد بن عيسى‬،‫ عن املنقري‬،‫ عن القاسم بن حممد‬،‫ عن سعد‬،‫ أيب‬:‫ ل‬- 2
‫ العلم باهلل يشمل العلم بوجوده تعاىل وصفاته‬:‫ بيان‬.‫ اخلرب‬.‫ العلم باهلل ومبا حيب و ما يكره‬:‫ للعامل ثالث عالمات‬:‫لقمان البنه‬
.‫ وميكن إدخال بعضها فيما حيب‬،‫ بل مجيع العقائد الضرورية‬،‫واملعاد‬
My father, from Sa’ad, from Al Qasim Bin Muhammad, from Al Manqary, from Hamad Bin Isa,
‘From Abu Abdullahasws having said: ‘Luqmanas said to hisas son: ‘For the scholar there are
three signs: ‘The knowledge of Allahazwj, and of what Heazwj Loves and of what Heazwj
dislikes’’.316
‫ عن‬،‫ عن أيب حبر‬،‫ عن جعفر بن بشري البجلي‬،‫ عن حممد بن مجهور العمي‬،‫ عن املعلى‬،‫ عن الربقي‬،‫ عن سعد‬،‫ أيب‬:‫ ل‬- 3
:‫ ثالث هبن يكمل املسلم‬:)‫ قال أمري املؤمنني (عليه السالم‬:‫ قال‬،‫ عن احلارث االعور‬،‫ عن أيب إسحاق السبيعي‬،‫شريح اهلمداين‬
.‫ والصرب على النوائب‬،‫ والتقدير يف املعيشة‬،‫التفقه يف الدين‬
My father, from Al Barqy, from Al Moalla, from Muhammad Bin Jamhour Al Aamy, from Ja’far Bin Bashir Al
Bajali, from Abu Bahr, from Shareeh Al Hamdany, from Abu Is’haq Al Sabaie, from Al Haris Al Awr who said,
‘Amir Al-Momineenasws said: ‘There are three things by which the Muslims is perfected: The
pondering in the Religion, and the management in the life, and the patience upon the
calamities’’.317
‫ ال يذوق املرء من حقيقة االميان حىت‬:‫ عن علي (عليهم السالم) قال‬،‫ عن أبيه‬،‫ عن جعفر‬،‫ عن ابن علوان‬،‫ ابن ظريف‬:‫ ب‬- 4
.‫ وحسن التقدير يف املعاش‬،‫ والصرب على املصائب‬،‫ الفقه يف الدين‬:‫يكون فيه ثالث خصال‬
Ibn Zareyf, from Ibn Alwan,
‘From Ja’farasws, from hisasws fatherasws, from Aliasws having said: ‘A person will not taste the
reality of the Eman until there happen to be three characteristics in him: The pondering in
the Religion, and the patience upon the difficulties, and the good management in the
life’’.318
‫ عن أيب احلسن موسى‬،‫ عن ابن عبد احلميد‬،‫ عن درست‬،‫ عن الدهقان‬،‫ عن حممد بن عيسى‬،‫ عن الربقي‬،‫ ابن إدريس‬:‫ ىل‬- 5
‫ ما‬:‫ فقال‬،‫ دخل رسول اهلل (صلى اهلل عليه وآله) املسجد فإذا مجاعة قد أطافوا برجل‬:‫ عن آبائه (عليهم السالم) قال‬،‫بن جعفر‬
،‫ وباالشعار والعربية‬،‫ وأيام اجلاهلية‬،‫ أعلم الناس بأنساب العرب ووقائعها‬:‫ و ما العالمة ؟ قالوا‬:‫ قال‬،‫ عالمة‬:‫هذا ؟ فقيل‬
Ibn Idrees, from Al Barqy, from Muhammad Bin Isa, from Al Dahqan, from Dorost, from Ibn Abdul Hameed,
315
316
317
318
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‘From Abu Al-Hassan Musaasws Bin Ja’farasws, from hisasws forefathersasws having said: ‘Rasool-
Allahsaww entered the Masjid, and there was a group which had circled a man, so he saww said:
‘What (man) is this?’ It was said, ‘An Allama’. Hesaww said: ‘And what is the Allama?’ They
said, ‘The most knowledgeable of the people of the lineages of the Arabs and their events,
and the days of the Pre-Islamic period, and of the poetry, and the Arabic’.
.‫ وال ينفع من علمه‬،‫ ذاك علم ال يضر من جهله‬:)‫فقال النيب (صلى اهلل عليه وآله‬
So the Prophetsaww said: ‘That is knowledge which does not harm the one who is ignorant of
it, and does not benefit the one who knows it’’.319
:‫ مسعت أبا عبد اهلل (عليه السالم) يقول‬:‫ عن سفيان بن عيينة قال‬،‫ عن املنقري‬،‫ عن االصبهاين‬،‫ عن سعد‬،‫ أيب‬:‫ ل‬،‫ مع‬- 6
،‫ أن تعرف ما أراد منك‬:‫ والثالثة‬،‫ أن ت عرف ما صنع بك‬:‫ والثانية‬،‫ أن تعرف ربك‬:‫ أوهلا‬:‫وجدت علم الناس كلهم يف أربع‬
.‫ أن تعرف ما خيرجك من دينك‬:‫والرابعة‬
My father, from Sa’ad, from Al Isbahany, from Al Manqary, from Sufyan Bin Ayayna who said,
‘I heard Abu Abdullahasws saying: ‘You will find the knowledge of the people, all of them in
four: First of it is that you will recognise your Lord azwj, and the second is that you will
recognise what is being Done with you, and the third is that you will recognise what is
Wanted from you, and the fourth is that you will recognise what would exit you from your
Religion’’.320
‫ عن أيب عبد اهلل (عليه‬،‫ عن أبيه‬،‫ عن االسلمي‬،‫ عن رجل من خزاعة‬،‫ عن البزنطي‬،‫ عن ابن عيسى‬،‫ عن سعد‬،‫ أيب‬:‫ ل‬- 7
.‫ وبلغوا باخلواتيم‬،‫ ونظفوا املاضغني‬،‫ تعلموا العربية فإهنا كالم اهلل الذي يكلم به خلقه‬:‫السالم) قال‬
From Sa’ad, from Ibn Isa, from Al Bazanty, from a man from Khuzaie, from his father,
‘From Abu Abdullahasws having said: ‘Learn Arabic, for it is a Speech of Allah azwj which Heazwj
Spoke to Hisazwj creatures with, and clean the molars (teeth), and wear the rings at the base
of the fingers’’.321
‫ عن حممد بن‬،‫ عن أمحد بن سليمان‬،‫ عن حيىي بن عمرو التنوخي‬،‫ عن عثمان بن نصري احلافظ‬،‫ عن أيب املفضل‬،‫ مجاعة‬:‫ ما‬- 8
‫ قال النيب (صلى اهلل عليه‬:‫ عن أبيه حممد بن علي (عليهم السالم) عن جابر بن عبد اهلل قال‬،‫ عن أبيه جعفر بن حممد‬،‫جعفر‬
.‫ يف دينه‬:‫ أو قال‬.‫ ما عبد اهلل عزوجل بشئ أفضل من فقه يف دين‬:)‫وآله‬
A group, from Abu Al Mufazzal, from Usman Bin Naseer the memoriser, from Yahya Bin Amro Al Tanoukhy,
from Ahmad Bin Suleyman,
‘From Muhammad son of Ja’farasws, from his father Ja’farasws Bin Muhammadasws, from hisasws
father Muhammadasws Bin Aliasws, from Jabir Bin Abdullah who said, ‘The Prophet saww said:
319
320
321
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‘Allahazwj Mighty and Majestic has not been worshipped by anything superior than
pondering in Religion’. Or said: in his Religion’’.322
‫ قال رجل اليب عبد اهلل‬:‫ عن زرارة و حممد بن مسلم وبريد قالوا‬،‫ عن حريز‬،‫ عن محاد‬،‫ عن ابن يزيد‬،‫ عن سعد‬،‫ أيب‬:‫ ع‬- 9
،‫ إن يل إبنا قد أحب أن يسألك عن حالل وحرام ال يسألك عما ال يعنيه‬:)‫(عليه السالم‬
From Sa’ad, from Ibn Yazeed, from Hamad, from Hareyz, from Zurara and Muhammad Bin Muslim and Bureyd,
saying,
‘A man said to Abu Abdullahasws, ‘I have a son who would love to ask youasws about
Permissible(s) and Prohibitions. He will not ask youasws about what has not meaning for him’.
.‫ وهل يسأل الناس عن شئ أفضل من احلالل واحلرام ؟‬:‫ فقال‬:‫قال‬
He (the narrator) said, ‘So heasws said: ‘And can the people ask about anything superior than
the Permissible(s) and the Prohibitions?’’323
:‫ عن علي بن احلسني أو أيب جعفر (عليهما السالم) قال‬،‫ عن الثمايل‬،‫ عن ابن عمرية‬،‫ عن ابن أيب عمري‬،‫ ابن يزيد‬:‫ ير‬- 10
.‫متفقه يف الدين أشد على الشيطان من عبادة ألف عابد‬
Ibn Yazeed, from Ibn Abu Umeyr, from Ibn Umeyr, from Al Sumaly,
‘From Aliasws Bin Al-Husaynasws or Abu Ja’farasws having said: ‘Pondering in the Religion is
more severe upon the Satanla than the worship of a thousand worshippers’’.324
:‫ عن أبيه (عليهما السالم) قال‬،‫ عن أيب عبد اهلل‬،‫ عن سليمان بن عمر‬،‫ عن أخيه علي‬،‫ عن احلسن بن سيف‬،‫ أيب‬:‫ سن‬- 11
.‫ والصرب على الرزايا‬،‫ التفقه يف الدين وحسن التقدير يف املعيشة‬:‫ال يستكمل عبد حقيقة االميان حىت يكون فيه خصال ثالث‬
.‫ مجع الرزيئة باهلمز وهي املصيبة‬:‫ الرزايا‬:‫بيان‬
My father, from Al Hassan Bin Sayf, from his brother Ali, from Suleyman Bin Umar,
‘From Abu Abdullahasws, from hisasws fatherasws having said: ‘A servant cannot perfect the
reality of the Eman until there happen to be three characteristics in him: The pondering in
the Religion, and good management in the life, and the patience upon the calamities’’.325
‫ ليت السياط‬:‫ مسعت أبا عبد اهلل (عليه السالم) يقول‬:‫ عن أسحاق بن عمار قال‬،‫ عن ابن أسباط‬،‫ بعض أصحابنا‬:‫ سن‬- 12
.‫على رؤوس أصحايب حىت يتفقهوا يف احلالل واحلرام‬
One of our companions, from Ibn Asbat, from Is’haq Bin Amar who said,
322
323
324
325
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‘I heard Abu Abdullahasws saying: ‘If only Iasws could hold the whip upon the heads of myasws
companions until they pondering regarding the Permissible(s) and the Prohibitions’’.326
‫ حديث يف‬:‫ عن أيب عبد اهلل (عليه السالم) قال‬،‫ عن رجل‬،‫ عن عمه عبد السالم بن سامل‬،‫ حممد بن عبد احلميد‬:‫ سن‬- 13
.‫حالل وحرام تأخذه من صادق خري من الدنيا وما فيها من ذهب أو فضة‬
Muhammad Bin Abdul Hameed, from his uncle Abdul Salam Bin Saalim, from a man,
‘From Abu Abdullahasws having said: ‘A Hadeeth regarding Permissible(s) and Prohibition
which you take from a truthful one is better than the world and whatever is in it, from gold
or silver’’.327
‫ تفقهوا يف احلالل‬:‫ عن أيب جعفر (عليه السالم) قال‬،‫ عن حممد‬،‫ عن العالء‬،‫ عن ابن أسباط‬،‫ بعض أصحابنا‬:‫ سن‬- 14
.‫واحلرام وإال فأنتم أعراب‬
One of our companions, from Ibn Asbat, from Al A’ala, from Muhammad,
‘From Abu Ja’farasws having said: ‘Ponder regarding the Permissible(s) and the Prohibition or
else you would be (like) Bedouins’’.328
‫ ال يشغلك طلب‬:‫ عن رجل مسع أبا عبد اهلل (عليه السالم) يقول‬،‫ عن علي بن محاد‬:‫ عن عثمان بن عيسى‬،‫ أيب‬:‫ سن‬- 15
‫ أي هلك لرتك طلب الدين بسبب طلب‬:‫ بيان‬.‫دنياك عن طلب دينك فإن طالب الدنيا رمبا أدرك ورمبا فاتته فهلك مبا فاته منها‬
.‫أمر من الدنيا مل يدركه أيضا فيكون قد خسر الدارين‬
My father, from Usman Bin Isa, from Ali Bin Hamad,
‘From a man who heard Abu Abdullahasws saying: ‘Do not let seeking of the world pre-occupy
you from seeking the Religion, for seeking of the world, perhaps you will achieve it and
perhaps you will miss it, so you will be destroyed by what you are lost from’’. 329
‫ لو اتيت‬:)‫ قال أبو عبد اهلل و أبو جعفر (عليهما السالم‬:‫ قال‬،‫ عن حممد‬،‫ عن العالء‬،‫ عن ابن أيب عمري‬،‫ أيب‬:‫ سن‬- 16
،‫بشاب من شباب الشيعة ال يتفقه الدبته‬
My father, from Ibn Abu Umeyr, from Al A’ala, from Muhammad who said,
‘Abu Abdullahasws and Abu Ja’farasws said: ‘If Iasws come across a youth from the youths of the
Shias not pondering his Religion, Iasws would educate him’.
.‫ تفقهوا وإال فأنتم أعراب‬:‫ وكان أبو جعفر (عليه السالم) يقول‬:‫قال‬
326
327
328
329
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He (the narrator) said, ‘And Abu Ja’farasws was saying: ‘Ponder or else you would be (like)
Bedouins’’.330
‫ لو أتيت بشاب من شباب الشيعة ال يتفقه‬:)‫ قال أبو جعفر (عليه السالم‬:‫ يف حديث آخر البن أيب عمري رفعه قال‬:‫ سن‬- 17
.‫يف الدين الوجعته‬
In another Hadeeth of Ibn Abu Umeyr, raising it, said,
‘Abu Ja’farasws said: ‘If Iasws come across a youth from the youths of the Shias not pondering
in the Religion, Iasws would pain (rebuke) him’’.331
‫ تفقهوا يف دين اهلل وال تكونوا أعرابا فإنه من‬:‫ مسعت أبا عبد اهلل (عليه السالم) يقول‬:‫ يف وصية املفضل بن عمر قال‬:‫ سن‬- 18
.‫مل يتفقه يف دين اهلل مل ينظر اهلل إليه يوم القيامة ومل يزك له عمال‬
In a bequest of Al-Mufazzal Bin Umar who said, ‘I heard Abu Abdullahasws saying: ‘Ponder in
the Religion of Allahazwj and do not become Bedouins, for the one who does not ponder in
the Religion of Allahazwj, Allahazwj would not Consider him on the Day of Judgment and would
not Purify his deeds for him’’.332
‫ تفقهوا يف الدين فإنه من‬:‫ مسعت أبا عبد اهلل (عليه السالم) يقول‬:‫ قال‬،‫ عن علي بن أيب محزة‬،‫ عثمان بن عيسى‬:‫ سن‬- 19
.‫ ليتفقهوا يف الدين ولينذروا قومهم إذا رجعوا إليهم لعلهم حيذرون‬:‫ إن اهلل عزوجل يقول يف كتابه‬،‫مل يتفقه منكم فهو أعرايب‬
Usman Bin Isa, from Ali Bin Abu Hamza who said, ‘I heard Abu Abdullahasws saying: ‘Ponder
in the Religion for the one who does not ponder, then he is (like) a Bedouin. Allah azwj Mighty
and Majestic is Saying in Hisazwj Book: to obtain understanding in the Religion and let them
warn their people when they return to them, perhaps they would be cautious [9:122]’’.333
‫ ثالث هن من عالمات‬:‫ عن أيب عبد اهلل (عليه السالم) قال‬،‫ عن داود بن فرقد‬،‫ عمن ذكره‬،‫ علي بن حسان‬:‫ سن‬- 20
.‫ ومن يبغض‬،‫ ومن حيب‬،‫ علمه باهلل‬:‫املؤمن‬
Ali Bin Hasan, from one who mentioned it, from Dawood Bin Farqad,
‘From Abu Abdullahasws having said: ‘Three things are from the signs of the Momin: His
knowledge of Allahazwj, and who Heazwj Loves, and who Heazwj Hates’’.334
.‫ أفضل العبادة العلم باهلل‬:)‫ قال أبو عبد اهلل (عليه السالم‬:‫ أيب مرسال قال‬:‫ سن‬- 21
My father, with an unbroken chain, said,
330
331
332
333
334
Page 147 of 170

‘Abu Abdullahasws said: ‘The most superior of the worship is the knowledge of Allah azwj’’.335
.‫ هي طاعة اهلل ومعرفة االمام‬:‫ قال‬.‫ ومن يؤت احلكمة فقد اويت خريا كثريا‬:‫ سألته عن قول اهلل‬:‫ عن أيب بصري قال‬:‫ شى‬- 22
From Abu Baseer who said,
‘I asked himasws about the Words of Allahazwj: and the one who is Given the Wisdom, so he
has been Given abundant good [2:269]. Heasws said: ‘It is the obedience of Allahazwj and
recognition of the Imamasws’’.336
.‫ املعرفة‬:‫ قال‬.‫ ومن يؤت احلكمة فقد اويت خريا كثريا‬:)‫ مسعت أبا جعفر (عليه السالم‬:‫ عن أيب بصري قال‬:‫ شى‬- 23
‘I heard Abu Ja’farasws (regarding): and the one who is Given the Wisdom, so he has been
Given abundant good [2:269]. Heasws said: ‘The recognition (of the Imamasws)’’.337
‫ معرفة‬:‫ قال‬.‫ ومن يؤت احلكمة فقد اويت خريا كثريا‬:‫ مسعت أبا جعفر (عليه السالم) يقول‬:‫ عن أيب بصري قال‬:‫ شى‬- 24
.‫ واجتناب الكبائر اليت أوجب اهلل عليها النار‬،‫االمام‬
‘I heard Abu Ja’farasws saying: and the one who is Given the Wisdom, so he has been Given
abundant good [2:269] – recognition of the Imamasws, and shunning the major sins which
Allahazwj has Obligated the Fire upon (their commission)’’.338
‫ و من يؤت احلكمة فقد أويت خريا‬:‫ سألت أبا عبد اهلل (عليه السالم) عن قول اهلل‬:‫ قال‬،‫ عن سليمان بن خالد‬:‫ شى‬- 25
‫ وما أحد ميوت من املؤمنني أحب إىل إبليس من‬،‫ فمن فقه منكم فهو حكيم‬،‫ إن احلكمة املعرفة والتفقه يف الدين‬:‫ فقال‬.‫كثريا‬
.‫فقيه‬
From Suleyman Bin Khalid who said,
‘I asked Abu Abdullahasws about the Words of Allahazwj: and the one who is Given the
Wisdom, so he has been Given abundant good [2:269], so heasws said: ‘The wisdom is the
recognition (of the Imamasws) and the pondering in the Religion. So the one who is the most
pondering from you, so he is the most wise. And there is no one from the Momineen who
dies who is more beloved to Ibleesla than a pondering one’’.339
335
336
337
338
339
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‫ وما أنعم اهلل على عبد من عباده‬،‫ ومثرة الصدق‬،‫ ومرياث التقوى‬،‫ احلكمة ضياء املعرفة‬:)‫ قال الصادق (عليه السالم‬:‫ مص‬- 26
‫نعمة أنعم وأعظم وأرفع وأجزل وأهبى من احلكمة‬
Al-Sadiqasws said: ‘The wisdom is an illumination of the recognition, and inheritance is the
piety, and a fruit is the truthfulness. And Allah azwj has not Favoured upon a servant from
Hisazwj servants with a Bounty from favourable, and greater, and loftier, and more plentiful,
and more glorious than the wisdom.
‫ أي ال يعلم ما أودعت‬.‫ يؤيت احلكمة من يشاء ومن يؤت احلكمة فقد اويت خريا كثريا وما يذكر إال أولوا االلباب‬:‫قال اهلل عزوجل‬
‫ وصفة احلكيم الثبات عند أوائل االمور‬،‫ واحلكمة هي الثبات‬،‫وهيأت يف احل كمة إال من استخلصته لنفسي وخصصته هبا‬
.‫ وهو هادي خلق اهلل إىل اهلل تعاىل‬،‫والوقوف عند عواقبها‬
Allahazwj Mighty and Majestic Says: and the one who is Given the Wisdom, so he has been
Given abundant good and none would mention (words of thanks) except for the ones of
understanding [2:269]. i.e. None knows what is deposited and prepared in the wisdom
except one who is sincere to himself and particularises with it; and the wisdom, it is
steadfastness, and an attribute of the wise one is that heasws is steadfast during the
beginning of the matters and pauses during its ending, and he asws is a guide of the creatures
of Allahazwj to Allahazwj the Exalted.
‫ الن يهدي اهلل على يديك عبدا من عباد اهلل خري لك مما طلعت عليه‬:)‫قال رسول اهلل (صلى اهلل عليه وآله) لعلي (عليه السالم‬
.‫الشمس من مشارقها إىل مغارهبا‬
Rasool-Allahsaww said to Aliasws: ‘If Allahazwj Guides a servant from the servants of Allahazwj
upon yourasws hands, it would be better for youasws that whatever the sun emerges upon,
from its easts and its wests’’.340
‫ من يرد‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ قال‬،‫ عن أيب هريرة‬،‫ عن سعيد بن املسيب‬،‫ عن الزهري‬،‫ عن معمر‬:‫ غو‬- 27
.‫ عن النيب (صلى اهلل عليه وآله) مثله‬،‫ عن آبائه‬،‫ بإسناده عن موسى بن جعفر‬:‫ نوادر الراوندي‬.‫اهلل به خريا يفقهه يف الدين‬
From Mo’mar, from Al Zuhry, from Saeed Bin Al Musayyab, from Abu Hureyra who said,
‘Rasool-Allahsaww said: ‘One whom Allahazwj Intends goodness with him, would Make him
ponder in the Religion’’.341
.‫ من حسن إسالم املرء تركه ما ال يعنيه‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ وهبذا االسناد قال‬- 28
And by this chain, he said,
‘Rasool-Allahsaww said: ‘From the excellent Islam of the person is his leaving what does not
concern him’’.342
340
341
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‫ قال‬:)‫ قال علي (عليه السالم‬:‫ عن أبيه (عليهما السالم) قال‬،‫ عن أيب عبد اهلل‬،‫ عن أيب بصري‬،‫ يف جامع البزنطي‬:‫ سر‬- 29
.‫ وإن مل حيتج إليه نفع نفسه‬،‫ نعم الرجل الفقيه يف الدين إن احتيج إليه نفع‬:)‫رسول اهلل (صلى اهلل عليه وآله‬
In (the book) Jamie of Al Bazanty, from Abu Baseer,
‘From Abu Abdullahasws, from hisasws fatherasws having said: ‘Aliasws said: ‘Rasool-Allahsaww
said: ‘The best man is the one pondering in his Religion. If someone is need to him, he would
benefit, and if no one is needy to him, he would benefit himself’’.343
.‫ وعماد هذا الدين الفقه‬،‫ لكل شئ عماد‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ غو‬- 30
Rasool-Allahsaww said: ‘For everything there is a pillar, and a pillar of this Religion is the
pondering’’.344
.‫ الفقهاء أمناء الرسول‬:)‫ وقال (صلى اهلل عليه وآله‬- 31
And hesaww said: ‘The pondering ones are trustees of the Rasoolsaww’’.345
.‫ فإن الفقهاء ورثة االنبياء‬،‫ تفقه يف الدين‬:‫ وقال أمري املؤمنني صلوات اهلل عليه لولده حممد‬- 32
And Amir Al-Momineenasws said to hisasws son Muhammad: ‘Ponder in the Religion, for the
pondering ones are inheritors of the Prophetsas’’.346
‫ عن أيب عبد اهلل جعفر بن‬،‫ عن محاد بن عثمان‬،‫ عن املعلى عن الوشاء‬،‫ عن احلسني بن حممد‬،‫ عن الكليين‬،‫ ابن قولويه‬:‫ جا‬33
.‫ إذا أراد اهلل بعبد خريا فقهه يف الدين‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ عن آبائه (عليهم السالم) قال‬،‫حممد‬
Ibn Qawlawiya, from Al Kulayni, from Al Husayn Bin Muhammad, from Al Moalla, from Al Washa, from Hamad
Bin Usman,
‘Abu Abdullah Ja’farasws Bin Muhammadasws, from hisasws forefathersasws having said: ‘Rasool-
Allahsaww said: ‘Whenever Allahazwj Intends good with a servant, Makes him ponder in the
Religion’’.347
‫ ما أنعم اهلل عزوجل‬:)‫ قال رسول اهلل (صلى اهلل عليه و آله‬:‫ عن أيب حممد العسكري عن آبائه (عليهم السالم) قال‬:‫ م‬- 34
،‫على عبد بعد االميان باهلل أفضل من العلم بكتاب اهلل ومعرفة تأويله‬
From Abu Muhammad Al-Askariasws, from hisasws forefathersasws having said: ‘Rasool-
Allahsaww said: ‘Allahazwj Mighty and Majestic has not Favoured upon a servant, after the
342
343
344
345
346
347
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Eman with Allahazwj, anything more superior than the knowledge of the Book of Allah azwj and
the understanding of its explanation.
.‫ومن جعل اهلل له من ذلك حظا مث ظن أن أحدا مل يفعل به ما فعل به وقد فضل عليه فقد حقر نعم اهلل عليه‬
And the one for whom Allahazwj has Made a share to be from it, then he thinks that anyone
else who has not be Dealt with what he has been dealt with and has merit over him, so he
has belittled the Bounty of Allahazwj upon him’’.348
‫ يا أيها الناس قد جاءتكم موعظة من ربكم وشفاء ملا يف الصدور‬:‫ وقال رسول اهلل (صلى اهلل عليه وآله) يف قوله تعاىل‬- 35
‫وهدى ورمحة للمؤمنني قل بفضل اهلل وبرمحته فبذلك فليفرحوا هو خري مما جيمعون‬
And Rasool-Allahsaww said regarding the Words of the Exalted: O you people! There has
come to you an Advice from your Lord and a Healing for what is in the chests and a
Guidance and a Mercy for the Momineen [10:57] Say: ‘By the Grace of Allah and by His
Mercy – so it is by that, let them be rejoicing. It is better than what they are amassing
[10:58]: -
،‫ وتوفيقه ملواالة حممد وآله الطاهرين‬،‫ ورمحته‬،‫ والعلم بتأويله‬،‫ فضل اهلل عزوجل القرآن‬:)‫قال رسول اهلل (صلى اهلل عليه وآله‬
،‫ومعاداة أعدائهم‬
Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic Graced the Quran, and the knowledge
of its explanation, and Hisazwj Mercy, and its inclination, to the ones in the Wilayah of
Muhammadsaww and hissaww Purified Progenyasws, and the enmity to theirasws enemies’.
‫ فإنه يكتسب هبا رضوان اهلل الذي‬،‫ وهو مثن اجلنة ونعيمها‬،‫ وكيف ال يكون ذلك خريا مما جيمعون‬:)‫مث قال (صلى اهلل عليه وآله‬
‫ إن حممدا وآل حممد الطيبني أشرف‬،‫ ويستحق الكون حبضرة حممد وآله الطيبني الذي هو أفضل من اجلنة‬،‫هو أفضل من اجلنة‬
،‫زينة اجلنان‬
Then hesaww said: ‘And can that not happen to be better than what they are amassing, and it
is a price of the Paradise and its Bounties, for he is earning by it the Pleasure of Allahazwj
Which it superior than the Paradise (itself), and deserving the universe by the presence of
Muhammadsaww and hissaww goodly Progenyasws, which is superior than the Paradise (itself).
Muhammadsaww and the goodly Progenyasws of Muhammadsaww are the noblest of the
adornments of the Gardens (of Paradise)’’.
‫ يرفع اهلل هبذا القرآن والعلم بتأويله ومبواالتنا أهل البيت والتربي من أعدائنا أقواما فيجعلهم يف اخلري‬:)‫مث قال (صلى اهلل عليه وآله‬
‫ ومتسحهم بأجنحتهم يف‬،‫ وترغب املالئكة يف خلتهم‬،‫ ويقتدى بفعاهلم‬،‫ وترمق أعماهلم‬،‫ تقتص آثارهم‬،‫قادة أئمة يف اخلري‬
،‫ والسماء وجنومها‬،‫ وسباع الرب وأنعامه‬،‫ ويستغفر هلم كل رطب ويابس حىت حيتان البحر وهوامه‬،‫صالهتم‬
348
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The hesaww said: ‘Allahazwj would Raise a people by this Quran, and the knowledge of its
explanation, and by ourasws Wilayah of the Peopleasws of the Household, and the
disavowment from ourasws enemies, so Heazwj would Make them to be in goodness in the
guidance of the Imamsasws in the goodness, curtailing their faults and glorifying their deeds,
and (people) would pursue their deeds, and the Angels would wish to be in their midst, and
they would touch them with their wings during their Salats, and there would seek
Forgiveness for them, every wet and dry, to the extent of the fishes of the sea and its
creatures, and predators of the land and its animals, and the sky and its stars’’. 349
.‫ وأفضل الدين الورع‬،‫ أفضل العبادة الفقه‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ ضه‬- 36
Rasool-Allahsaww said: ‘The most superior of the worship is the pondering, and the most
superior of the Religion is the devoutness’’.350
‫ عن‬،‫ عن عبد احلميد بن أيب العالء‬،‫ عن درست‬،‫ عن عبيد اهلل‬،‫ من كتاب جعفر بن حممد بن سنان الدهقاين‬:‫ سر‬- 37
‫ من اهنمك يف طلب النحو سلب‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ عن آبائه (عليهم السالم) قال‬،‫موسى بن جعفر‬
‫ وحيتمل أن يكون‬،‫ وال ينايف جتدد هذا العلم واالسم لعلمه (عليه السالم) مبا سيتجدد‬،‫ الظاهر أن املراد علم النحو‬:‫ بيان‬.‫اخلشوع‬
‫ وشئ منها ال يناسب املقام إال بتكلف‬.‫ الطريق واجلهة والقصد‬:‫ والنحو يف اللغة‬،‫املراد التوجه إىل القواعد النحوية يف حال الدعاء‬
.‫تام‬
From the book of Ja’far Bin Muhammad Bin Sinan Al Dahqany, from Ubeydullah, from Dorost, from Abdul
Hameed Bin Abu Al A’ala,
‘Musa Bin Ja’farasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘One who
engages in seeking the syntax, he would be dispossessed of the humbleness’’.351
‫ سبحان من يسبح الرعد حبمده‬:‫ كنا عنده فارتعدت السماء فقال هو‬:‫ عن يونس بن عبد الرمحن أن داود قال‬:‫ شى‬- 38
.‫واملالئكة من خيفته‬
From Yunus Bin Abdul Rahman, that Dwood said,
‘We were in hisasws presence, and the sky thundered, so heasws said: ‘Glory be to the Oneazwj
Who Made the thunder glorify Hisazwj Praise and the Angels from Hisazwj fear’’.
.‫ يا أبا حممد سل عما يعنيك ودع ما ال يعنيك‬:‫ جعلت فداك إن للرعد كالما ؟ فقال‬:‫فقال له أبو بصري‬
So Abu Baseer said to himasws, ‘May I be sacrificed for youasws! For the thunder, there is
speech?’ Heasws said: ‘O Abu Muhammad! Ask about what concerns you and leave what
does not concern you’’.352
349
350
351
352
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‫ إن‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ عن آبائه (عليهم السالم) قال‬،‫ بإسناده عن موسى بن جعفر‬:‫ نوادر الراوندي‬- 39
.‫ و من القول عدال‬،‫ ومن الشعر حكما‬،‫ ومن العلم جهال‬،‫من البيان لسحرا‬
‘From the explanation there is magic (hypnotic effect of a speech) and from the knowledge
there is ignorance, and from the poetry there is wisdom, and from the words there is
justice’’.353
.‫ من تكلف ما ليس من علمه ضيع عمله وخاب أمله‬:‫ عن الكاظم (عليه السالم) قال‬:‫ الدرة الباهرة‬- 40
(The book) Al Durra Al Bahira,
‘From Al-Kazimasws having said: ‘One who takes responsibility what isn’t in his knowledge,
would waste his deed, and his hopes would be dashed’’.354
.‫ التفقه مثن لكل غال وسلم إىل كل عال‬:)‫ وقال اجلواد (عليه السالم‬- 41
And Al-Jawwadasws said: ‘The pondering is a price for every exaggeration, and a ladder to
every high place’’.355
،‫ والنحو للسان‬،‫ والطب لالبدان‬،‫ الفقه لالديان‬:‫ العلوم أربعة‬:)‫ قال أمري املؤمنني (عليه السالم‬:‫ اجلواهر للكراجكي‬- 42
.‫والنجوم ملعرفة االزمان‬
(The book) Al Jawahir of Al Karajaky –
‘Amir Al-Momineenasws said: ‘The knowledges are four: The pondering for the Religions, and
the medicine for the bodies, and the syntax for the tongue, and the stars to understand the
times’’.356
‫ عجب ملن يتفكر يف مأكوله كيف ال يتفكر يف معقوله ! ؟‬:)‫ قال احلسن بن علي (عليهما السالم‬:‫ دعوات الراوندي‬- 43
.‫فيجنب بطنه ما يؤذيه ويودع صدره ما يرديه‬
(The book) Al Da’waat of Al Rrawandy –
‘Al-Hassanasws Bin Aliasws said: ‘Iasws wonder at the one who thinks regarding his eating how
come he does not think regarding his reasonable words?’357
353
354
355
356
357
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.‫ وال ينفع املسموع إذا مل يكن املطبوع‬،‫ مطبوع ومسموع‬:‫ العلم علمان‬:)‫ قال أمري املؤمنني (عليه السالم‬:‫ هنج‬- 44
(The book) Nahj (Al Balagah) –
‘Amir Al-Momineenasws said: ‘The knowledge is two (types of) knowledge: written, and
spoken, and the heard will not benefit when it does not become the written’’.358
.‫ وسر اهلل فال تتكلفوه‬،‫ وحبر عميق فال تلجوه‬،‫ طريق مظلم فال تسلكوه‬:- ‫ وقد سئل عن القدر‬- )‫ وقال (عليه السالم‬- 45
And heasws said, and heasws had been asked about the Pre-determination: ‘(It is) a dark road,
so do not travel it, and it is a deep ocean, so do not dive into it, and it is a secret of Allah azwj,
so do not encumber yourself with it’’.359
.‫ الناس أعداء ما جهلوا‬:)‫ قال (عليه السالم‬:‫ هنج‬- 46
(The book) Nahj (Al-Balagah) – ‘The people are enemies of what they are ignorant of’’.360
‫ وال عن اهلل تعقلون كقيض بيض يف أداح يكون‬،‫ ال يف الدين تتفقهون‬،‫ ال تكونوا كجفاة اجلاهلية‬:)‫ وقال (عليه السالم‬- 47
.‫كسرها وزرا وخيرج حضاهنا شرا‬
And heasws said: ‘Do not become like the ignorant ones of the Pre-Islamic period, neither
pondering in the Religion, nor using their intellects about Allahazwj, like the shell of an egg in
a nest, the breaking of it happens to be a sin, and the evil from inside it, comes out from
it’’.361
:)‫ إىل قوله (عليه السالم‬.‫ خض الغمرات إىل احلق حيث كان وتفقه يف الدين‬:)‫ يف وصيته للحسن (عليه السالم‬:‫ هنج‬- 48
‫ إىل‬.‫ وال ينتفع بعلم ال حيق تعلمه‬،‫ واعلم أنه ال خري يف علم ال ينفع‬،‫ فإن خري القول ما نفع‬،‫ وال تذهنب صفحا‬،‫وتفهم وصييت‬
‫ ال أجاوز ذلك‬،‫ وحالله و حرامه‬،‫ وشرائع االسالم وأحكامه‬،‫ وأن أبتدءك بتعليم كتاب اهلل عزوجل وتأويله‬:)‫قوله (عليه السالم‬
.‫بك إىل غريه‬
(The book) Nahj (Al-Balagah) – In a bequest to Al-Hassanasws, heasws said: ‘Dive into the
depths to the Truth when you would be pondering in the Religion’ – up to hisasws words:
‘And understand myasws bequest, and do not go to the foolish ones, for the best word is
what benefits, and know that there is no good in a knowledge which does not benefit, nor is
there benefit in a knowledge that youasws are not entitled (meaningless) to learn it’. – up to
hisasws words:
358
359
360
361
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‘And if youasws begin by learning the Book of Allahazwj Mighty and Majestic and its
explanation, and the Laws of Al-Islam, and its Ordinances, and its Permissible(s) and its
Prohibition, Iasws will not exceed that with youasws to something else (more than this)’’.362
‫ النور‬:‫ مخس ال جيتمعن إال يف مؤمن حقا يوجب اهلل له هبن اجلنة‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ كنز الكراجكي‬- 49
.‫ وحسن السمت يف الوجه‬،‫ واملودة يف الناس‬،‫ والورع يف الدين‬،‫ والفقه يف االسالم‬،‫يف القلب‬
‘Rasool-Allahsaww said: ‘Five things would not gather except in a Momin truly Allahazwj
Obligating the Paradise for him due to these: ‘Al-Noor’ (the light) in the heart, and the
pondering in Al-Islam, and the devoutness in the Religion, and the cordiality among the
people, and excellent silence in the face’’.363
.‫ العلم أكثر من أن حيصى فخذ من كل شئ أحسنه‬:)‫ وقال (صلى اهلل عليه وآله‬- 50
And heasws said: ‘The knowledge is more that can be counted, therefore take from all things
good’’.364
‫ وترفع املسكني‬،‫ وتشرف العبد على احلر‬،‫ فإن احلكمة تدل على الدين‬،‫ يا بين تعلم احلكمة تشرف‬:‫ ومنه قال لقمان البنه‬- 51
،‫ والغين جمدا‬،‫ والسيد سوددا‬،‫ وتزيد الشريف شرفا‬،‫ وجتلس املسكني جمالس امللوك‬:‫ وتقدم الصغري على الكبري‬،‫على الغين‬
And from him – ‘Luqmanas said to hisas son: ‘O myas son! Learn the wisdom, you will be
ennobled, for the wisdom is a pointer upon the Religion, and the slave can have nobility
over the free one (by wisdom), and the poor ones are raised upon the rich, and the young
ones are placed forward over the elders, and the poor one would sit in the gatherings of the
kings (by having wisdom), and the noble one would be increased in nobility, and the chief in
guidance, and the rich in glory.
‫وكيف يظن ابن آدم أن يتهيأ له أمر دينه ومعيشته بغري حكمة ولن يهيئ اهلل عزوجل أمر الدنيا واآلخرة إال باحلكمة ؟ ! ومثل‬
‫ وال‬،‫ وال للصعيد بغري ماء‬،‫ وال صالح للجسد بغري نفس‬،‫ أو مثل الصعيد بال ماء‬،‫احلكمة بغري طاعة مثل اجلسد بال نفس‬
.‫للحكمة بغري طاعة‬
And how can a son of Adamas think that the affairs of his Religion and his life would be
prepared for him without wisdom, and Allahazwj Mighty and Majestic will never Revive the
matter of the world and the Hereafter except with the wisdom? And an example of the
wisdom without obedience (to Allahazwj) is like an example of the body without a soul, or an
example of the prey without water, and there is nothing correct for the body without a soul,
nor for the prey without water, nor for the wisdom without obedience’’.365
362
363
364
365
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.‫ علم االديان وعلم االبدان‬:‫ عن النيب (صلى اهلل عليه وآله) العلم علمان‬،‫ ومنه‬- 52
And from him,
‘From the Prophetsaww: ‘The knowledge is two (types of) knowledge: Knowledge of the
Religions and knowledge of the bodies (medicine)’’.366
.‫ وقال (صلى اهلل عليه وآله) من يرد اهلل به خريا يفقههه يف الدين‬- 53
And hesaww said: ‘One for whom Allahazwj Intends goodness, would Make him ponder in the
Religion’’.367
‫ و أوجب العلم عليك ما أنت مسؤول‬،‫ أو ىل العلم بك ما ال يصلح لك العمل إال به‬:)‫ قال العامل (عليه السالم‬:‫ عدة‬- 54
.‫ وأمحد العلم عاقبة ما زاد يف عملك العاجل‬،‫ وألزم العلم لك ما دلك على صالح قلبك وأظهر لك فساده‬،‫عن العمل به‬
A number (of narrators):
‘The scholarasws said: ‘The foremost of the knowledge with you is what deeds are not correct
for you except with it, and the most Obligatory of the knowledge upon you is what you have
to ask about (in order to) act with it, and the necessary knowledge for you is what points
you upon the correction of your heart and manifests for you its spoiling, and the most
praiseworthy knowledge to end with is what increases in your deeds of the Hereafter’’.368
.‫ ما من أحد ميوت من املؤمنني أحب إىل إبليس من موت فقيه‬:)‫ قال الصادق (عليه السالم‬:‫ منية املريد‬- 55
‘Al-Sadiqasws said: ‘There is no one from the Momineen whose dying is more beloved to
Ibleesla than the death of a pondering one’’.369
.‫ وعنه (عليه السالم) إذا مات املؤمن الفقيه ثلم يف االسالم ثلمة ال يسدها شئ‬- 56
And from himasws: ‘When the pondering Momin dies, it leaves a gap in Al-Islam which
nothing can fill’’.370
‫ مث ابذهلا كي‬،‫ فتعلمها مث اعمل هبا‬،‫ عظم احلكمة فإين ال أجعل احلكمة يف قلب أحد إال و أردت أن أغفر له‬:‫ ويف التوراة‬- 57
.‫تنال بذلك كراميت يف الدنيا واآلخرة‬
366
367
368
369
370
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And in the Torah: “Revere the wisdom for Iazwj do not Make the wisdom to be in the heart of
anyone and Iazwj Want to Forgive him, so learn it, then act in accordance with it, then give it
out, perhaps you would attain Myazwj Honour in the world and the Hereafter’’.371
.‫ القرآن‬:‫ احلكمة‬:‫ قال‬.‫ يؤيت احلكمة من يشاء‬:‫ عن ابن عباس مرفوعا يف قوله تعاىل‬- 58
From Ibn Abbas, raising it – Regarding the Words of the Exalted: He Gives the Wisdom to
one He so Desires to [2:269], heasws said: ‘The wisdom: the Quran’’.372
‫ يا بشري إن الرجل منكم إذا‬،‫ الخري فيمن ال يتفقه من أصحابنا‬:)‫ قال أبو عبد اهلل (عليه السالم‬:‫ وروى بشري الدهان قال‬- 59
.‫ فإذا احتاج إليهم أدخلوه يف باب ضاللتهم وهو ال يعلم‬،‫مل يستغن بفقهه احتاج إليهم‬
And it is reported by Bashir Al Dahan who said,
‘Abu Abdullahasws said: ‘There is no good in one of our companions who does not ponder. O
Bashir! The man from you, when he does become needless by his pondering (when he stops
pondering), would be needy to them (Non-Shias). So when he is needy to them, they would
enter him into a door of their straying, and he would not even know’’.373
،‫ جعلت فداك رجل عرف هذا االمرلزم بيته ومل يتعرف إىل أحد من إخوانه‬:‫ وروي عنه (عليه السالم) أنه قال له رجل‬- 60
.‫ كيف يتفقه هذا يف دينه ؟‬:‫ فقال‬:‫قال‬
It is reported from himasws, a man having said to himasws, ‘May I be sacrificed for youasws! A
man recognises this matter (Al-Wilayah), sits in his house and does not introduce to any
from his brethren’. So heasws said: ‘How would this one ponder in the Religion?’’.374
.‫ ال يسع الناس حىت يسألوا ويتفقهوا ويعرفوا إمامهم ويسعهم أن يأخذوا مبا يقول وإن كان تقية‬:)‫ وعنه (عليه السالم‬- 61
And from himasws: ‘The people have no leeway until they ask and they ponder and they
recognise their Imamasws, and there is leeway for them if they take with what heasws is
saying, and even if it was in Taqiyya (dissimulation)’’.375
:‫ ال يصلح املرء إال على ثالث خصال‬:‫ عن أيب عبد اهلل (عليه السالم) قال‬،‫ عن غري واحد‬،‫ كتاب احلسني بن عثمان‬- 62
.‫ والصرب على النائبة‬،‫ وحسن التقدير يف املعيشة‬،‫التفقه يف الدين‬
The book of Al Husayn Bin Usman, from someone else,
371
372
373
374
375
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‘From Abu Abdullahasws having said: ‘The person is not correct unless he is upon three
characteristics: The pondering in the Religion, and excellent management in the life, and the
patience upon the calamities’’.376
376
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* )‫ * (آداب طلب العلم وأحكامه‬7 ‫باب‬
CHAPTER 7 – ETHICS OF SEEKING THE KNOWLEDGE AND ITS

ORDINANCES
‫ يا أيها الذين آمنوا ال تسئلوا عن أشياء إن تبد لكم تسؤكم وإن تسئلوا عنها حني ينزل القرآن تبدلكم عفا اهلل‬:‫ املائدة‬،‫االيات‬
105 ،104 ‫ قد سأهلا قوم من قبلكم مث أصبحوا هبا كافرين‬.‫عنها واهلل غفور حليم‬
The Verses – O you who believe! Do not ask about things, if it is declared to you it would
offend you; and if you ask about it while the Quran is being Revealed, it would be
manifested to you. Allah Pardons from it, and Allah is Forgiving, Forbearing [5:101] A
people from before you had asked these, then they became Kafirs due to it [5:102].
.114 ‫ وال تعجل بالقرآن من قبل أن يقضى إليك وحيه وقل رب زدين علما‬:‫طه‬
(Surah) Ta ha: and do not be hasty with the Quran from before its Revelation is Discharged
to you, and say: ‘Lord! Increase me in knowledge!’ [20:114].
‫ أربعة ال‬:‫ عن أيب عبد اهلل (عليه السالم) قال‬،‫ عن القداح‬،‫ عن جعفر بن حممد بن عبيد اهلل‬،‫ عن الصفار‬،‫ ابن الوليد‬:‫ ل‬- 1
.‫ والعامل من العلم‬،‫ واالنثى من الذكر‬،‫ والعني من النظر‬،‫ االرض من املطر‬:‫يشبعن من أربعة‬
Ibn Al Waleed, from Al Saffar, from Ja’far Bin Muhammad Bin Ubeydullah, from Al Qadah,
‘From Abu Abdullahasws having said: ‘Four are never satiated: the ground from the rain, and
the eyes from the looking, and the female from the male, and the scholar from the
knowledge’’.377
‫ أو مل تنهوا عن كثرة املسائل ؟‬:‫ كتب إيل أبو احلسن الرضا (عليه السالم) وكتب يف آخره‬:‫ عن أمحد بن حممد قال‬:‫ شى‬- 2
‫ يا أيها الذين آمنوا ال تسئلوا عن أشياء " إىل‬:‫ فإمنا هلك من كان قبلكم بكثرة سؤاهلم فقال اهلل‬،‫ إياكم وذاك‬،‫فأبيتم أن تنتهوا‬
.‫ كافرين‬:" ‫قوله‬
From Ahmad Bin Muhammad who said,
‘Abu Al-Hassan Al-Rezaasws wrote to me, and wrote and the end of it: ‘Or will you not desist
from a lot of questions? But you refused to stop. Beware of that, for rather, destroyed were
the ones who were before you due to their abundant questions, so Allahazwj Said: O you who
believe! Do not ask about things [5:101] – up to Hisazwj Words: Kafirs due to it [5:102]’’.378
:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ عن أبيه (عليهما السالم) قال‬،‫ عن الصادق‬،‫ عن السكوين‬،‫ بإسناده‬،‫ ابن املغرية‬:‫ ن‬- 3
‫ بإسناده عن‬:‫ نوادر الراوندي‬.‫ أو عروس هتدى إىل زوجها‬،‫ أو يف طلب العلم‬،‫ متهجد بالقرآن‬:‫ ) إال يف ثالث‬1( ‫ال سهر‬
377
378
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‫ وقد يطلق على‬،‫ جمانبة اهلجود وهو النوم‬:‫ التهجد‬:‫ بيان‬.‫ عن آبائه (عليهم السالم) عن النيب (صلى اهلل عليه وآله) مثله‬،‫الكاظم‬
.‫ و على االول املراد إما قراءة القرآن يف الصالة أو االعم‬،‫الصالة بالليل‬
Ibn Al Mugheira, by his chain, from Al Sakuny,
‘From Al-Sadiqasws, from hisasws fatherasws having said: ‘Rasool-Allahsaww said: ‘Do not hold a
vigil except regarding three: recitation of the Quran, or in seeking the knowledge, or a bride
being guided to her husband’’.379
.‫ ال بأس بالسهر يف طلب العلم‬:‫ عن أبيه (عليهما السالم) قال‬،‫ عن الصادق‬،‫ عن ابن صدقة‬،‫ هارون‬:‫ ب‬- 4
Haoun, from Ibn Sadaqa,
‘From Al-Sadiqasws, from hisasws fatherasws having said: ‘There is no problem with the vigil in
seeking the knowledge’’.380
‫ وتعلم حسن‬،‫ إذا جلست إىل عامل فكن على أن تسمع أحرص منك على أن تقول‬:)‫ قال الباقر (عليه السالم‬:‫ ختص‬- 5
.‫ وال تقطع على أحد حديثه‬،‫االستماع كما تتعلم حسن القول‬
Al-Baqirasws said: ‘Whenever you sit to a scholar, then become such that your listening is
greedier than your speaking, and learn the excellent listening, just as you are learning the
excellent speaking, and do not cut off anyone from his Hadeeth’’.381
‫ من‬:)‫ قال رسول اهلل (صلى اهلل عليه وآله‬:‫ عن آبائه (عليهم السالم) قال‬،‫ بإسناده عن موسى بن جعفر‬:‫ نوادر الراوندي‬- 6
.‫ ومن تعلم وهو كبري كان مبنزلة الكتاب على وجه املاء‬،‫تعلم يف شبابه كان مبنزلة الرسم يف احلجر‬
‘One who learns during his youth would be at the status of the etching in the stone, and one
who learns and he is old, would be at the status of the book upon the surface of the
water’’.382
‫ وال تسأل تعنتا فإن اجلاهل املتعلم شبيه‬،‫ سل تفقها‬:- ‫ لسائل سأله عن معضلة‬- )‫ قال أمري املؤمنني (عليه السالم‬:‫ هنج‬- 7
.‫ وإن العامل املتعسف شبيه باجلاهل‬،‫بالعامل‬
(The book) Nahj (Al-Balagah) – Amir Al-Momineenasws said to a questioner asking himasws a
complicated question: ‘Ask to understand, and do not ask for being obstinate, for the
379
380
381
382
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ignorant one student resembles with the scholar (because he is learning), and the abusive
scholar resembles the ignorant one’’.383
.‫ سائلهم متعنت وجميبهم متكلف‬:‫ وقال (عليه السالم) يف ذم قوم‬- 8
And heasws said in condemnation of a people: ‘Their questioner is stubborn their answer is
fictitious’’.384
.‫ إذا ازدحم اجلواب خفي الثواب‬:)‫ وقال (عليه السالم‬- 9
And heasws said: ‘When the answers are plenty, the Rewards get hidden’’.385
.‫ و يدجلوايف حاجة من هو نائم‬،‫ يا كميل مر أهلك أن يروحوايف كسب املكارم‬:)‫ قال (عليه السالم‬:‫ هنج‬- 10
(The book) Nahj (Al-Balagah) – Heasws said: ‘O Kumeyl! Instruct your family that they should
go in earning the honour, and go at night regarding the needs of one who is sleeping’’. 386
.‫ ال تسأل عما مل يكن ففي الذي قد كان لك شغل‬:)‫ وقال (عليه السالم‬- 11
And heasws said: ‘Do not ask about what has not happened yet, in which you had some
concern’’.387
،‫ وقال (عليه السالم) يف وصيته للحسن (عليه السالم) إمنا قلب احلدث كاالرض اخلالية ما ألقي فيها من شئ قبلته‬- 12
:)‫ ويشتغل لبك إىل قوله (عليه السالم‬،‫فبادرتك باالدب قبل أن يقسو قلبك‬
And heasws said in a bequest to Al-Hassanasws: ‘But rather, the heart of the youth is like an
empty land, whatever from a thing is cast unto it, it would accept it, therefore take your
initiative with the ethics before your heart is hardened, and occupy your mind’ – up to
hisasws words:
‫ واالخذ مبا مضى عليه االولون‬،‫ واالقتصار على ما افرتضه اهلل عليك‬،‫واعلم يا بين أن أحب ما أنت آخذ به من وصييت تقوى اهلل‬
‫ مث ردهم آخر‬،‫ وفكروا كما أنت مفكر‬،‫ فإهنم مل يدعوا أن نظروا النفسهم كما أنت ناظر‬،‫ والصاحلون من أهل بيتك‬،‫من آبائك‬
،‫ واالمساك عما مل يكلفوا‬،‫ذلك إىل االخذ مبا عرفوا‬
‘And know, O myasws sonasws, that the most beloved of what you would take with from my
bequest is the fear of Allahazwj, and the limitation upon what Allahazwj has Obligated upon
you, and the taking with what the former ones from yourasws forefathersas passed upon, and
the righteous ones from yourasws familyas, for they did not leave looking into themselves just
383
384
385
386
387
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as youasws are a looker, and thinking just as youasws think, then they referred at the end of
that to the taking with they knew, and the withholding from what they could not take on.
‫ وعلو‬،‫ ال بتورط الشبهات‬،‫ وتعلم‬،‫فإن أبت نفسك أن تقبل ذلك دون أن تعلم كما علموا فليكن طلبك ذلك بتفهم‬
‫ أو‬،‫ وترك كل شائبة أو جلتك يف شبهة‬،‫ والرغبة إليه يف توفيقك‬،‫ وابدأ قبل نظرك يف ذلك باالستعانة عليه بإهلك‬،‫اخلصومات‬
‫أسلمتك إىل ضاللة‬
So if you seek yourself in accepting that besides your learning just as they learnt, then let
that seeking of yours be with the understanding, and learn. Do not get involved in
suspicions, and high liabilities. And begin before your looking into that with the Assistance
upon it with your God, and the wishing to Himazwj in Inclining you to it, and leave every
impurity or it would enter you in suspicion or it would deliver you to straying.
‫ وإن أنت مل جيتمع‬،‫ وكان مهك يف ذلك مها واحدا فانظر فيما فسرت لك‬،‫ ومت رأيك واجتمع‬،‫فإذا أيقنت أن صفا قلبك فخشع‬
‫ وليس طالب الدين من خبط وال‬،‫ وفرا نظرك و فكرك فاعلم أنك إمنا ختبط العشواء أو تتورط الظلماء‬،‫لك ما حتب من نفسك‬
:)‫ إىل قوله (عليه السالم‬.‫ واالمساك عن ذلك أمثل‬،‫خلط‬
So when you are certain that your heart is clear and is humble, and your and is complete,
and your worries regarding that was one, then look into what is interpreted for you, and
that there will not be gathered for you what you love from yourself, and free your
consideration and your thoughts.
Then know that you, rather, would be treading blindly or clinking the dark, and he isn’t a
student of the Religion, one who knocks nor one who mixes, and the withholding from that
is more optimising’ – up to hisasws words:
‫فإن أشكل عليك شئ من ذلك فامحله على جهالتك به فإنك أول ما خلقت خلقت جاهال مث علمت وما أكثر ما جتهل من‬
،‫ ويضل فيه بصرك مث تبصره بعد ذلك‬،‫ ويتحري فيه رأيك‬،‫االمر‬
So, if something from that is difficult upon you, then carry it upon your ignorance with it, for
when you were first created, you were created ignorant, then you learned, and how
frequent was what you were ignorant of from the matters, and the confusion of your
opinion in it, and your insight strayed in it, then you realised it after that.
‫ فإذا أنت هديت‬:)‫ ومنه شفقتك إىل قوله (عليه السالم‬،‫ وإليه رغبتك‬،‫ وليكن له تعبدك‬،‫فاعتصم بالذي خلقك ورزقك وسواك‬
.‫لقصدك فكن أخشع ما تكون لربك‬
Therefore, hold tight with the Oneazwj Who Created you and Sustained you and the ones
besides you, and let your worship be for Himazwj, and to Himazwj be your wishes, and from
Himazwj your kindness’ – up to hisasws words: ‘So when you are guided to your purpose, then
become as humble as you can to your Lordazwj’’.388
388
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.‫ العلم من الصغر كالنقش يف احلجر‬:)‫ قال أمري املؤمنني (عليه السالم‬:‫ كنز الكراجكي‬- 13
‘Amir Al-Momineenasws said: ‘The knowledge from the childhood is like an engraving in the
stone’’.389
‫ والتقدير يف النفقة‬،‫ وحسن السؤال نصف العلم‬،‫ التودد إىل الناس نصف العقل‬:)‫ وقال رسول اهلل (صلى اهلل عليه وآله‬- 14
.‫نصف العيش‬
And Rasool-Allahsaww said: ‘The cordiality to the people is half the intellect, and excellent
questioning is half the knowledge, and the assessment of the expenditure is half the living
(livelihood)’’.390
‫ ويتعلمون لغري‬،‫ للذين يتفقهون لغري الدين‬:‫ أوحى اهلل إىل بعض أنبيائه قل‬:‫ عن النيب (صلى اهلل عليه وآله) قال‬:‫ عدة‬- 15
‫ ألسنتهم أحلى من العسل وأعماهلم‬،‫ يلبسون للناس مسوك الكباش وقلوهبم كقلوب الذئاب‬،‫ ويطلبون الدنيا لغري اآلخرة‬،‫العمل‬
.‫ إياي خيادعون ؟ ويب يستهزؤون ؟ التيحن هلم فتنة تذر احلكيم حريانا‬:‫أمر من الصرب‬
A number (of reporters),
‘From the Prophetsaww having said: ‘Allahazwj Revealed unto one of Hisazwj Prophetsas: “Say to
those who are pondering for other than Religion, and are learning for other than the deeds,
and are seeking the world for other than the Hereafter, they are wearing the skin of the
sheep for the people, and their hearts are like hearts of the wolves, their tongues are
sweeter than the honey, and their deeds are more bitter than the aloe: “Is it Meazwj you are
(trying to) deceive? And is it Meazwj you are mocking?” Iazwj shall Give them such strife which
would render the wise ones confused’’.391
‫ يا‬:‫ مسعت أبا عبد اهلل (عليه السالم) يقول‬:‫ عن جابر اجلعفي قال‬،‫ عن محيد بن شعيب‬،‫ كتاب جعفر بن حممد بن شريح‬- 16
‫ يا أيها الذين آمنوا‬:‫ وقد قال اهلل عزوجل‬،‫ إمنا هلك من كان قبلكم بكثرة سؤاهلم أنبياءهم‬،‫أيها الناس اتقوا اهلل وال تكثروا السؤال‬
.‫ال تسئلوا عن أشياء إن تبد لكم تسؤكم‬
The book of Ja’far Bin Muhammad Bin Shareeh, from Hameed Bin Shuayb, from Jabir Al Ju’fy who said,
‘I heard Abu Abdullahasws saying: ‘O you people! Fear Allahazwj and do not be frequent the
questions. But rather, destroyed were the ones before you due to the frequency of their
questioning their Prophetsas, and Allahazwj Mighty and Majesty has Said: O you who believe!
Do not ask about things, if it is declared to you it would offend you [5:101].
389
390
391
Page 163 of 170

‫ وإن تسألوا عنها‬:‫ وقال اهلل‬،‫ ولو مل يسألين ما ضره‬،‫ واهلل إن الرجل يأتيين ويسألين فأخربه فيكفر‬،‫واسألوا عما افرتض اهلل عليكم‬
.‫ قد سأهلا قوم من قبلكم فأصبحوا هبا كافرين‬:‫ إىل قوله‬.‫حني ينزل القرآن تبد لكم‬
And ask about what Allahazwj has Obligated upon you. By Allahazwj! A man comes to measws
and asks measws, so Iasws inform him, and he disbelieves, and if only he had not asked me asws,
it would not have harmed him, and Allahazwj has Said: ‘and if you ask about it while the
Quran is being Revealed, it would be manifested to you [5:101]. – up to Hisazwj Words: ‘A
people from before you had asked these, then they became Kafirs due to it [5:102]’’.392
‫ نقلت من خط‬:‫ قال الشيخ مشس الدين حممد بن مكي‬:‫ وجدت خبط شيخنا البهائي قدس اهلل روحه ما هذا لفظه‬:‫ أقول‬- 17
:‫ قال‬- ‫ وكان شيخا كبريا قد أتى عليه أربع وتسعون سنة‬- ‫ عن عنوان البصري‬،‫الشيخ أمحد الفراهاين رمحه اهلل‬
I am saying, ‘I found in the handwriting of our sheykh Al Bahaie and these are his words,
‘The sheykh Shams Al Deen Muhammad Bin Makky said, ‘I copied from the handwriting of
the sheykh Ahmad Al Farahany, from the Basra address – and he was a great sheykh ninety-
four years of age – said,
‫ وأحببت أن آخذ عنه كما‬،‫ فلما قدم جعفر الصادق (عليه السالم) املدينة اختلفت إليه‬،‫كنت أختلف إىل مالك بن أنس سنني‬
‫ فال تشغلين عن‬،‫ إين رجل مطلوب ومع ذلك يل أوراد يف كل ساعة من آناء الليل والنهار‬:‫ فقال يل يوما‬،‫أخذت عن مالك‬
،‫ واختلف إليه كما كنت ختتلف إليه‬،‫ وخذ عن مالك‬،‫وردي‬
‘I was coming and going to Malik Bin Anas for years. So when Ja’far Al-Sadiqasws proceeded
to Al-Medina, I frequent to himasws, and loved to take from himasws just as I had taken from
Malik. One day heasws said to me: ‘Iasws am a man sought after, and along with that, there are
people all the time, from the night and the day, so do not pre-occupy measws from them, and
take from Malik, and frequent to him just as you have been frequenting to him’.
‫ فدخلت‬،‫ لو تفرس يف خريا ملا زجرين عن االختالف إليه واالخذ عنه‬:‫ وخرجت من عنده وقلت يف نفسي‬،‫فاغتممت من ذلك‬
‫ اسألك يا اهلل يا‬:‫ وقلت‬،‫ مث رجعت من الغد إىل الروضة وصليت فيها ركعتني‬،‫مسجد الرسول (صلى اهلل عليه وآله) وسلمت عليه‬
‫ ورجعت إىل داري مغتما ومل أختلف إىل‬،‫اهلل أن تعطف علي قلب جعفر وترزقين من علمه ما أهتدي به إىل صراطك املستقيم‬
.‫ فما خرجت من داري إال إىل الصالة املكتوبة حىت عيل صربي‬،‫مالك بن أنس ملا أشرب قليب من حب جعفر‬
So, I was gloomy due to that, and I went out from hisasws presence and said within myself, ‘If
only youasws had looked at me in a good way and not rebuked me from frequenting to him
(Malik) and taking from him’. Then I entered the Masjid of the Rasool saww and greeted unto
himsaww, then I returned the next morning and prayed two Cycles therein, and I said, ‘O
Allahazwj! O Allahazwj! If Youazwj could Incline the heart of Ja’farasws towards me and Grace me
from hisasws knowledge what I can be guided with to Yourazwj Straight Path’, and I returned to
my house, gloomy, and did not frequent to Malik Bin Anas when my heart had already drunk
from the love of Ja’farasws. So I did not go out from my house except to the Prescribed Salat
until my patience was painful.
392
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‫ فلما حضرت باب داره استأذنت عليه فخرج‬،‫فلما ضاق صدري تنعلت وترديت وقصدت جعفرا وكان بعد ما صليت العصر‬
‫ فجلست حبذاء بابه‬،‫ هو قائم يف مصاله‬:‫ السالم على الشريف فقال‬:‫ ما حاجتك ؟ فقلت‬:‫خادم له فقال‬
So when my chest was constricted, I put on my slippers, and headed to Ja’far asws, and it was
after I had prayed Al-Asr Salat.
So when I was present at the door of hisasws house, I sought permission to (see) himasws, and
a servant of hisasws came out, and said, ‘What is your need?’ I said, ‘The greetings be upon
the nobleman’. He said, ‘Heasws is standing in hisasws Salat’. So I sat down next to hisasws door.
،‫ اجلس غفر اهلل لك‬:‫ فرد السالم وقال‬،‫ فدخلت وسلمت عليه‬،‫ ادخل على بركة اهلل‬:‫فما لبثت إال يسريا إذ خرج خادم فقال‬
‫ يا أبا عبد اهلل ما‬،‫ ثبت اهلل كنيتك و وفقك‬:‫ قال‬،‫ أبومن ؟ قلت أبو عبد اهلل‬:‫ وقال‬،‫ مث رفع رأسه‬،‫فجلست فأطرق مليا‬
‫مسألتك؟‬
It wasn’t (there) except for a little while when a servant came out and he said, ‘Enter upon
the Blessings of Allahazwj’. So I entered and greeted upon himasws, and heasws returned the
greeting and said: ‘Be seated, may Allahazwj Forgive you’.
So I sat, and heasws stooped for a while, then raised hisasws head and said: ‘Whose father (are
you)?’ I said, ‘Abu (father of) Abdullah’. Heasws said: ‘May Allahazwj Affirm your teknonym and
Incline you, O Abu Abdullah, what is your question?’
:‫ ما مسألتك ؟ فقلت‬:‫ مث قال‬،‫ مث رفع رأسه‬،‫ لو مل يكن يل من زيارته والتسليم غري هذا الدعاء لكان كثريا‬:‫فقلت يف نفسي‬
،‫ وأرجو أن اهلل تعاىل أجابين يف الشريف ما سألته‬،‫سألت اهلل أن يعطف قلبك علي ويرزقين من علمك‬
So I said within myself, ‘If there does not happen for me, from visiting him asws and the
greetings, apart from this supplication, it would (still) be a lot’. Then heasws raised hisasws
head, then said: ‘What is your question?’ I said, ‘I asked Allah azwj that Heazwj Inclines yourasws
heart towards me and Grace me from yourasws knowledge, and I hope that Allahazwj the
Exalted has Answered me the nobility of what I asked Himazwj’.
‫ فإن أردت العلم فاطلب‬،‫ إمنا هو نور يقع يف قلب من يريد اهلل تبارك وتعاىل أن يهديه‬،‫ يا أبا عبد اهلل ليس العلم بالتعلم‬:‫فقال‬
.‫ واستفهم اهلل يفهمك‬،‫ واطلب العلم باستعماله‬،‫أوال يف نفسك حقيقة العبودية‬
So heasws said: ‘O Abu Abdullahasws! The knowledge isn’t with the learning, but rather, it is a
‘Noor’ (light) occurring in a heart of one whom Allahazwj Blessed and Exalted Intends to
Guide. So if you want the knowledge, then first seek within yourself the reality of the
servitude, and seek the knowledge with its utilisation, and understand Allah azwj with your
understanding’.
‫ أن ال يرى العبد لنفسه‬:‫ ثالثة أشياء‬:‫ يا أبا عبد اهلل ما حقيقة العبودية ؟ قال‬:‫ قلت‬،‫ قل يا أبا عبد اهلل‬:‫ يا شريف فقال‬:‫قلت‬
،‫ الن العبيد ال يكون هلم ملك يرون املال مال اهلل يضعونه حيث أمرهم اهلل به‬،‫فيما خوله اهلل ملكا‬
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I said, ‘O nobleman!’ Heasws said: ‘Say, ‘O Abu Abdullahasws’’. I said, ‘O Abu Abdullahasws!
What is the reality of the servitude?’ Heasws said: ‘Three things – that the servant does not
see for himself regarding what Allahazwj has Bestowed to him as being a kingdom, because
the slaves are such that there does not happen to be a kingdom for them. They see the
wealth as being the wealth of Allahazwj, placing it wherever Allahazwj has Commanded with it.
،‫ ومجلة اشتغاله فيما أمره تعاىل به وهناه عنه‬،‫وال يدبر العبد لنفسه تدبريا‬
And the slave does not manage the affairs for himself (as he sees fit), and the totality of his
occupation would be regarding what the Exalted has Commanded him with it and Forbade
from it.
‫ وإذا فوض العبد تدبري نفسه‬،‫فإذا مل ير العبد لنفسه فيما خوله اهلل تعاىل ملكا هان عليه االنفاق فيما أمره اهلل تعاىل أن ينفق فيه‬
،‫ وإذا اشتغل العبد مبا أمره اهلل تعاىل وهناه ال يتفر منهما إىل املراء واملباهاة مع الناس‬،‫على مدبره هان عليه مصائب الدنيا‬
So, when the servant does not see for himself, in what Allahazwj has Bestowed to him, as
being a kingdom, the expenditure would be easy upon him in what Allah azwj the Exalted has
Commanded him that he should be spending on. And when the servant delegates the
management of himself upon his Manager, the difficulties of the world would be easy upon
him. And when the servant is occupied with what Allah azwj the Exalted has Commanded him
with and Forbade him from, he would not panic from these two to some person and the
bragging with the people.
‫ وال يطلب ما عند الناس عزا‬،‫ وال يطلب الدنيا تكاثرا وتفاخرا‬،‫ واخللق‬،‫ وإبليس‬،‫فإذا أكرم اهلل العبد هبذه الثالثة هان عليه الدنيا‬
،‫ وال يدع أيامه باطال‬،‫وعلوا‬
So when Allahazwj Honours the servant with these three, it would ease upon him the world,
and Ibleesla, and the people, and he would not seek the world’s abundance, and pride, nor
seek what is with the people for honour and esteem, and he would not leave his days as
void.
‫ تلك الدار اآلخرة جنعله للذين ال يريدون علوا يف االرض وال فسادا والعاقبة‬:‫ قال اهلل تبارك وتعاىل‬،‫فهذا أول درجة التقى‬
.‫للمتقني‬
So this is the first level of piety. Allahazwj Blessed and Exalted Said: That is the House of the
Hereafter. We Make it to be for those who are not wanting to exalt themselves in the land
nor make mischief, and the end-result is for the pious [28:83].
‫ واهلل أسأل أن يوفقك‬،‫ أوصيك بتسعة أشياء فإهنا وصييت ملريدي الطريق إىل اهلل تعاىل‬:‫ قال‬،‫ يا أبا عبد اهلل أوصين‬:‫ق لت‬
،‫ فاحفظها وإياك والتهاون هبا‬،‫ وثالثة منها يف العلم‬،‫ وثالثة منها يف احللم‬،‫ ثالثة منها يف رياضة النفس‬،‫الستعماله‬
I said, ‘O Abu Abdullahasws! Advise me’. Heasws said: ‘Iasws advise you with nine things, for it is
myasws bequest to myasws follower of the road to Allahazwj the Exalted. By Allahazwj! Iasws ask
that Heazwj Inclines you to utilise these – three from these are regarding refinement of
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psychological ethics, and three from these are regarding the forbearance, and three from
these are regarding the knowledge, therefore memorise these, and beware of taking these
in light estimation.
‫ وال تأكل إال‬،‫ فإياك أن تأكل ما ال تشتهيه فإنه يورث احلماقة والبله‬:‫ أما اللوايت يف الرياضة‬:‫ فقال‬.‫ ففرغت قليب له‬:‫قال عنوان‬
،‫عند اجلوع‬
The addressed (narrator) said, ‘I hereby free my heart for it’. He asws said: ‘As for those
regarding the refinement – beware of eating what you do not desire for you will inherit the
folly and the nonsense; and do not eat except when hungry.
‫ ما مال آدمي وعاءا شرا من بطنه فإن كان والبد‬:)‫ واذكر حديث الرسول (صلى اهلل عليه وآله‬،‫وإذا أكلت فكل حالال وسم اهلل‬
.‫فثلث لطعامه وثلث لشرابه وثلث لنفسه‬
And whenever you eat, so eat the Permissible(s) and name Allahazwj (over it), and remember
the Hadeeth of the Rasoolsaww: ‘A human does not fill any container with anything eviler,
than his own belly’. So if it was inevitable (to eat), then a third should be for its food, and a
third for its drink, and a third for its air.
‫ إن‬:‫ ومن شتمك فقل له‬،‫ إن قلت عشرا مل تسمع واحدة‬:‫ إن قلت واحدة مسعت عشرا فقل‬:‫ فمن قال لك‬:‫وأما اللوايت يف احللم‬
‫ ومن وعدك باخلىن فعده‬،‫ وإن كنت كاذبا فيما تقول فاهلل أسأل أن يغفر لك‬،‫كنت صادقا فيما تقول فأسأل اهلل أن يغفر يل‬
.‫بالنصيحة والرعاء‬
And as for those regarding the forbearance – so the one who says to you, ‘If you say one, I
will make you hear ten’, say, ‘If you say ten, I will not listen to one’. And one who insults
you, say to him, ‘If you were truthful in what you said, I shall ask Allahazwj to Forgive me, and
if you were lying in what you said, then I shall ask Allahazwj to Forgive you’. And one who
promises you with the immorality, then promise him with the advice and the guidance.
‫ وخذ باالحتياط يف‬،‫ وإياك أن تسأهلم تعنتا و جتربة وإياك أن تعمل برأيك شيئا‬،‫ فاسأل العلماء ما جهلت‬:‫وأما اللوايت يف العلم‬
.‫ وال جتعل رقبتك للناس جسرا‬،‫ و اهرب من الفتيا هربك من االسد‬،‫مجيع ما جتد إليه سبيال‬
And as for those regarding the knowledge – As the scholars what you are ignorant of, and
beware of asking them obstinately and for experimentation, and beware of doing anything
by your opinion, and take the precaution in the entirety of what you find a way to, and flee
from the young men like fleeing from the lion, and do not make your neck to be a bridge for
the people.
.‫ والسالم على من اتبع اهلدى‬،‫ فإين امرء ضنني بنفسي‬،‫قم عين يا أبا عبد اهلل فقد نصحت لك وال تفسد علي وردي‬
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Arise from measws, O Abu Abdullah, for Iasws have advised you, and do not spoil myasws arrival
unto measws, for Iasws am a concealing person with myselfasws, and the greetings be upon one
who follows the guidance’’.393
‫ فقال‬،‫ أوصين‬:‫ أن موسى (عليه السالم) لقى اخلضر (عليه السالم) فقال‬:)‫ عن النيب (صلى اهلل عليه وآله‬:‫ منية املريد‬- 18
‫ واعلم أن قلبك وعاء فانظر ماذا حتشو‬،‫ فال متل جلساءك إذا حدثتهم‬،‫ يا طالب العلم إن القائل أقل ماللة من املستمع‬:‫اخلضر‬
‫ وإهنا جعلت بلغة للعباد ليتزودوا منها‬،‫ وال لك فيها حمل قرار‬،‫ فإهنا ليست لك بدار‬،‫به وعاءك ؟ واعرف الدنيا وانبذها وراءك‬
،‫للمعاد‬
‘From the Prophetsaww: ‘Musaas met Al-Khizras, and heas said: ‘Advise meas’. So Al-Khizras said:
‘O seeker of the knowledge! The speaker is of less boredom than the listener, therefore do
not bore you gatherers when you narrate to them; and know that your heart is a container,
therefore look at what you are stuffing your container with? And recognise the world and
leaving it behind you, for it isn’t a house for you, nor is there any place of rest for you, and it
has been Made are a sufficient for the servants for them you take provisions from it for the
Hereafter.
.‫ ورض نفسك على الصرب ختلص من االمث‬،‫ واشعر قلبك بالتقوى تنل العلم‬،‫يا موسى وطن نفسك على الصرب تلقي احللم‬
Settle yourself upon the patience, youas will receive the forbearance, and arouse youras
heart with the piety, you will attain the knowledge, and please yourself upon the patience,
youas will be finished from the sins.
‫ وتبدي‬،‫ وال تكونن مكثارا باملنطق مهذارا إن كثرة املنطق تشني العلماء‬،‫يا موسى تفر للعلم إن كنت تريده فإمنا العلم ملن تفر له‬
‫مساوي السخفاء‬
O Musaas! Concentrate on the knowledge if you want it, for rather, the knowledge is for the
one who concentrates on it; and do not become a talkative one with the inappropriate
speaking, for the frequent talking is a dishonour for the scholars, and it would show equal
absurdity.
‫ واحلم عن السفهاء فإن ذلك فضل احللماء وزين‬،‫ وأعرض عن اجلهال‬،‫ولكن عليك بذي اقتصاد فإن ذلك من التوفيق والسداد‬
،‫العلماء‬
But, upon yousaww is to be with the moderation, for that is from the Inclinations and the
guidance; and turn away from the ignorance, and be forbearing on the foolish ones, for that
is a merit of the forbearers and an adornment of the scholars.
.‫ وجانبه حزما فإن ما بقي من جهله عليك وشتمه إياك أكثر‬،‫وإذا شتمك اجلاهل فاسكت عنه سلما‬
393
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And when the ignorant one insults youas, then be silent from him safely, and stay away from
him firmly, for whatever remains from his ignorance upon you and his insults to you, is far
more.
،‫ وال تغلقن بابا ال تدري ما فتحه‬،‫يا ابن عمران ال تفتحن بابا ال تدري ما غلقه‬
O sonas of Imranas! Do not open a door youas don’t know what its lock is, and do not lock a
door youas don’t know what its opening is.
‫يا ابن عمران من ال ينتهي من الدنيا هنمته وال تنقضي فيها رغبته كيف يكون عابدا ؟ ومن حيقر حاله ويتهم اهلل مبا قضى له‬
‫كيف يكون زاهدا ؟‬
O Ibn Imran! One whose humbleness does not end from the world, nor does his desire
expire with regards to it, how can he become a worshipper? And one who belittles his own
state, and accuses Allahazwj with whatever Heazwj has Ordained for him, how can he become
an ascetic?
.‫ ويكون على غريك نوره‬،‫يا موسى تعلم ما تعلم لتعمل به وال تعلم لتحدث به فيكون عليك بوره‬
O Musaas! Learn whatever youas learnt to act in accordance with it, and do not learn in order
to narrate with it, for its ruination would be upon youas and its light would be upon
others’’.394
‫ عن عبد املؤمن‬،‫ عن ابن أيب عمري‬،‫ عن أمحد ابن هالل‬،‫ عن صاحل بن أيب محاد‬،‫ عن االسدي‬،‫ الدقاق‬:‫ ع‬،‫ ج‬،‫ مع‬- 19
‫ اختالف أميت رمحة‬:‫ إن قوما يروون أن رسول اهلل (صلى اهلل عليه وآله) قال‬:)‫ قلت اليب عبد اهلل (عليه السالم‬:‫ قال‬،‫االنصاري‬
‫ إن كان اختالفهم رمحة فاجتماعهم عذاب ؟‬:‫ فقلت‬.‫ صدقوا‬:‫فقال‬
Al Daqaq, from Al Asady, from Salih Bin Abu Hamad, from Ahmad Ibn Hilal, from Ibn Abu Umeyr, from Abdul
Momin Al Ansary who said,
‘I said to Abu Abdullahasws, ‘There is a group who are reporting that Rasool-Allahsaww said:
‘The differing’s (Ikhtilaaf) of mysaww community is a Mercy’. Heasws said: ‘They speak the
truth’. So I said, ‘If their differing’s is a Mercy, then their consensus would be a
Punishment?’
‫ فلو ال نفر من كل فرقة منهم طائفة ليتفقهوا يف الدين ولينذروا قومهم‬:‫ إمنا أراد قول اهلل عزوجل‬،‫ ليس حيث تذهب وذهبوا‬:‫قال‬
.‫إذا رجعوا إليهم لعلهم حيذرون‬
Heasws said: ‘It isn’t where you are going and they are going (with it). But rather he saww
meant the Words of Allahazwj Mighty and Majestic: so why don’t a group of them from
every sect from them go forth to obtain understanding in the Religion and let them warn
their people when they return to them, perhaps they would be cautious [9:122].
394
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‫ إمنا أراد اختالفهم من‬،‫ فيتعلموا مث يرجعوا إىل قومهم فيعلموهم‬،‫فأمرهم أن ينفروا إىل رسول اهلل (صلى اهلل عليه وآله) وخيتلفوا إليه‬
.‫ إمنا الدين واحد‬،‫البلدان اختالفا يف دين اهلل‬
So Heazwj Commanded that they should send a number (of people) to Rasool-Allahsaww, and
they should frequent to himsaww, and they would learn, then return to their own people and
let them know. But rather their ‘Ikhtilaaf’ is meant their interchange from their various cities
regarding the Religion of Allahazwj. But rather, the Religion is one’’.395
Al Daqaq, from Al Asady, from Salih Bin Abu Hamad, from Ahmad Ibn Hilal, from Ibn Abu Umeyr, from Abdul
Momin Al Ansari who said,
‫ عن عبد املؤمن‬،‫ عن ابن أيب عمري‬،‫ عن أمحد ابن هالل‬،‫ عن صاحل بن أيب محاد‬،‫ عن االسدي‬،‫ الدقاق‬:‫ ع‬،‫ ج‬،‫ مع‬- 20
‫ اختالف أميت رمحة‬:‫ إن قوما يروون أن رسول اهلل (صلى اهلل عليه وآله) قال‬:)‫ قلت اليب عبد اهلل (عليه السالم‬:‫ قال‬،‫االنصاري‬
‫ إن كان اختالفهم رمحة فاجتماعهم عذاب ؟‬:‫ فقلت‬.‫ صدقوا‬:‫فقال‬
‘I said to Abu Abdullahasws, ‘There is a group reporting that Rasool-Allahsaww said: ‘Differing’s
(Ikhtilaaf) of mysaww community is a Mercy’. So heasws said: ‘They speak the truth’. I said, ‘If
their differing (Ikhtilaaf) was a Mercy, then their consensus is a Punishment?’
‫ فلو ال نفر من كل فرقة منهم طائفة ليتفقهوا يف الدين ولينذروا قومهم‬:‫ إمنا أراد قول اهلل عزوجل‬،‫ ليس حيث تذهب وذهبوا‬:‫قال‬
.‫إذا رجعوا إليهم لعلهم حيذرون‬
Heasws said: ‘It isn’t where you are going and they are going (with it). But rather, he saww
meant the Words of Allahazwj Mighty and Majestic: so why don’t a group of them from
every sect from them go forth to obtain understanding in the Religion and let them warn
their people when they return to them, perhaps they would be cautious [9:122].
‫ إمنا أراد اختالفهم من‬،‫ فيتعلموا مث يرجعوا إىل قومهم فيعلموهم‬،‫فأمرهم أن ينفروا إىل رسول اهلل (صلى اهلل عليه وآله) وخيتلفوا إليه‬
.‫ إمنا الدين واحد‬،‫البلدان اختالفا يف دين اهلل‬
So Heazwj Commanded that they should send a number (of people) to Rasool-Allahsaww, and
they should frequent to himsaww, and they would learn, then return to their own people and
let them know. But rather their ‘Ikhtilaaf’ is meant their interchange from their various cities
regarding the Religion of Allahazwj. But rather, the Religion is one’’.396
‫إلى هنا تم الجزء االول من بحار االنوار‬
Up to here completes the first volume of Bihar Al-Anwaar.
395
396
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Bihar Al Anwaar Volume 1 www.hubeali.

‫بحار االنوار الجامعة لدرر أخبار االئمة االطهار‬

‫تأليف العالمة فخر االمة المولى الشيخ محمد باقر المجلسيى‬

.‫ كتاب العقل والعلم واجلهل‬- 1

1 – The book of intellect, and the knowledge, and the ignorance

2 – The book of Tawheed

.‫ كتاب العدل واملعاد‬- 3

3 – The book of justice and the restitution

.‫ كتاب االحتجاجات واملناظرات وجوامع العلوم‬- 4

.)‫ كتاب قصص االنبياء (عليهم السالم‬- 5

5 – The book of stories of the Prophetsas

.)‫ كتاب تاريخ نبينا وأحواله (صلى اهلل عليه وآله‬- 6

6 – The book of history of our Prophetsaww and hissaww situations

.)‫ وفيه جوامع أحواهلم (عليهم السالم‬،‫ كتاب االمامة‬- 7

7 – The book of Imamate, and in it is the summary of theirasws situations

‫ كتاب تاريخ أمري املؤمنني صلوات اهلل عليه وفضائله وأحواله‬- 9

.‫ كتاب الغيبة وأحوال احلجة القائم صلوات اهلل عليه‬- 13

13 – The book of occultation, and the situations of Al-Qaimasws

.‫ كتاب االميان والكفر ومكارم االخالق‬- 15

.‫ وفيه املواعظ واحلكم واخلطب‬،‫ كتاب الروضة‬- 17

.‫ كتاب الطهارة والصلوة‬- 18

18 – The book of cleanliness and the Salat

.‫ كتاب القرآن والدعاء‬- 19

19 – The book of Quran and the supplications

.‫ وفيه أعمال السنة‬،‫ كتاب الزكوة والصوم‬- 20

20 – The book of Zakat and the Soam (Fasts)

21 – The book of Hajj

22 – The book of Shrines

.‫ كتاب العقود وااليقاعات‬- 23

23 – The book of contracts and signatures

24 – The book of ordinances

)‫(كتاب العقل والعلم والجهل‬

THE BOOK OF INTELLECT, AND THE KNOWLEDGE AND

.‫ فضل العقل وذم الجهل‬1 ‫باب‬

CHAPTER 1 – MERITS OF THE KNOWLEDGE, AND

22 ‫ إن شر الدواب عند اهلل الصم البكم الذين ال يعقلون‬:‫االنفال‬

29 ‫ ولكين أريكم قوما جتهلون‬:‫هود‬

2 ‫ إنا أنزلناه قرآنا عربيا لعلكم تعقلون‬:‫يوسف‬

19 ‫ إمنا يتذكر اولو االلباب‬:‫الرعد‬

52 ‫ وليذكر اولوا االلباب‬:‫ابراهيم‬

(Surah) Ibrahimas: - and for the ones of understanding to be mindful [14:52]

54 ‫ إن يف ذلك آليات الويل النهى‬:‫طه‬

61 ‫ كذلك يبني اهلل لكم اآليات لعلكم تعقلون‬:‫النور‬

21 ‫ إن يف ذلك لذكرى الويل االلباب‬:‫الزمر‬

67 ‫ ولعلكم تعقلون‬:" ‫ " وقال تعاىل‬54 ‫ هدى وذكرى الويل االلباب‬:‫املؤمن‬

5 ‫ آيات لقوم يعقلون‬:‫اجلاثية‬

17 ‫ قد بينا لكم اآليات لعلكم تعقلون‬:‫احلديد‬

(Surah) Al-Hadeed: - perhaps you would be using your intellects [57:17].

14 ‫ ذلك بأهنم قوم ال يعقلون‬:‫احلشر‬

،‫ ال أدري‬:‫ فقال كيف عقله ؟ فقلت‬:‫قال‬

.‫ من كمل عقله حسن عمله‬،‫ يف االربعمائة‬:‫ ل‬- 10

Haroun, from Ibn Sadaqa,

One of our companions raised it, said,

One of our companions raised it,

Al Nowfaly and Jahm Bin Hakeem Al Madainy, from Al Sakuny,

It is reported from Ibn Abbas having said,

.‫ الناس أعداء ملا جهلوا‬:)‫ وقال أمري املؤمنني (عليه السالم‬- 32

.‫ لو عقل أهل الدنيا خربت‬:)‫ وقال (عليه السالم‬- 38

.‫ وأكرب الفقر احلمق‬،‫ أغىن الغىن العقل‬:)‫ وقال (عليه السالم‬- 41

.‫ وال عقل كالتدبري‬،‫ ال مال أعود من العقل‬:)‫ وقال (عليه السالم‬- 42

.‫ زينة الرجل عقله‬:‫ وقال‬- 46

And heasws said: ‘An adornment of the man is his intellect’.46

.‫ قطيعة العاقل تعدل صلة اجلاهل‬:)‫ وقال (عليه السالم‬- 47