شي ء و العقل من أنواره تعالى التي خلقها و قدرها لكشف المعارف على الخلق أي خلقه من جنس نور و من سنخه و مادته كانت شيئا نورانيا مخزونا في خزائن العرش و يحتمل التجوز كما مر و العلم لشدة ارتباطه به و كونه فائدته الفضلي و مكمله إلى الدرجة العليا فكأنه نفسه و عينه و هو بدون الفهم كجسد بلا روح و الزهد رأسه أي أفضل فضائله و أرفعها كما أن الرأس أشرف أجزاء البدن أو ينتفي بانتفاء الزهد كما أن الشخص يموت بمفارقة الرأس و الحياء معين على انكشاف الأمور الحقة عليه أو على من اتصف به كالعينين و الحكمة معبرة للعقل كاللسان للشخص و الرحمة سبب لإفاضة الحقائق عليه من اللّٰه و طريق لها كالقلب و سجوده إما كناية عن استسلامه و انقياد المتصف به للحق تعالى أو المراد سجود أحد المتصفين به و لا يخفى انطباق أكثر أجزاء هذا الخبر على المعنى الأخير أي أنوار الأئمة عليهم السلام و التجوز و التمثيل و التشبيه لعله أظهر و يقال شفعته في كذا أي قبلت شفاعته فيه و سيأتي تفسير بعض الأجزاء في الخبر الآتي.

a thing; and the intellect is among His lights, exalted be He, which He created and determined for the disclosing of divine knowledge to creation — that is, He created it from a kind of light and from its stock, and its matter was a luminous thing stored in the treasuries of the Throne. And figurative usage is possible, as has passed. And knowledge, for the intensity of its connection with it and its being its most excellent benefit and that which perfects it to the highest degree — it is as though it were its self and its very being; and it, without understanding, is like a body without a spirit. "And abstinence its head" — that is, the most excellent of its virtues and the highest of them, just as the head is the noblest of the parts of the body; or it is annulled by the annulment of abstinence, just as the person dies by the parting of the head. And modesty is a help towards the disclosing of the true matters to it, or to whoever is qualified by it — like the two eyes. And wisdom is the interpreter of the intellect, as the tongue is for the person. And mercy is a cause of the effusion of realities upon it from God, and a way for them — like the heart. And its prostration is either a figure for its surrender and for the submission of the one qualified by it to the Truth, exalted be He; or what is meant is the prostration of one of those qualified by it. And it is not hidden that most of the parts of this report fit the last sense — that is, the lights of the Imams, peace be upon them; and figurative usage, representation and likening is perhaps the more evident. And it is said shaffa'tuhu fi kadha, that is, I accepted his intercession in it. And the explanation of some of the parts will come in the report that follows.

«4»- ل، الخصال أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ هِلَالٍ عَنْ أُمَيَّةَ بْنِ عَلِيٍّ عَنِ ابْنِ الْمُغِيرَةِ عَنِ ابْنِ خَالِدٍ عَنْ أَبِي جَعْفَرٍ عليه السلام قَالَ قَالَ رَسُولُ اللَّهِ صلى اللّٰه عليه و آله لَمْ يُعْبَدِ اللَّهُ عَزَّ وَ جَلَّ بِشَيْ ءٍ أَفْضَلَ مِنَ الْعَقْلِ وَ لَا يَكُونُ الْمُؤْمِنُ عَاقِلًا حَتَّى تَجْتَمِعَ فِيهِ عَشْرُ خِصَالٍ الْخَيْرُ مِنْهُ مَأْمُولٌ وَ الشَّرُّ مِنْهُ مَأْمُونٌ يَسْتَكْثِرُ قَلِيلَ الْخَيْرِ مِنْ غَيْرِهِ وَ يَسْتَقِلُّ كَثِيرَ الْخَيْرِ مِنْ نَفْسِهِ وَ لَا يَسْأَمُ ١مِنْ طَلَبِ الْعِلْمِ طُولَ عُمُرِهِ وَ لَا يَتَبَرَّمُ ٢بِطِلَابِ الْحَوَائِجِ قِبَلَهُ الذُّلُّ أَحَبُّ إِلَيْهِ مِنْ الْعِزِّ وَ الْفَقْرُ أَحَبُّ إِلَيْهِ مِنَ الْغِنَى نَصِيبُهُ مِنَ الدُّنْيَا الْقُوتُ وَ الْعَاشِرَةُ لَا يَرَى أَحَداً إِلَّا قَالَ هُوَ خَيْرٌ مِنِّي وَ أَتْقَى إِنَّمَا النَّاسُ رَجُلَانِ فَرَجُلٌ هُوَ خَيْرٌ مِنْهُ وَ أَتْقَى وَ آخَرُ هُوَ شَرٌّ مِنْهُ وَ أَدْنَى فَإِذَا رَأَى مَنْ هُوَ خَيْرٌ مِنْهُ وَ أَتْقَى تَوَاضَعَ لَهُ لِيَلْحَقَ بِهِ وَ إِذَا لَقِيَ الَّذِي هُوَ شَرٌّ مِنْهُ وَ أَدْنَى قَالَ عَسَى خَيْرُ هَذَا بَاطِنٌ وَ شَرُّهُ ظَاهِرٌ وَ عَسَى أَنْ يُخْتَمَ لَهُ بِخَيْرٍ فَإِذَا فَعَلَ ذَلِكَ فَقَدْ عَلَا مَجْدُهُ وَ سَادَ أَهْلَ زَمَانِهِ.

«4»- l, al-Khisal: my father, from Sa'd, from Ahmad b. Hilal, from Umayya b. 'Ali, from Ibn al-Mughira, from Ibn Khalid, from Abu Ja'far, peace be upon him, who said: The Messenger of God — may God bless him and his family — said: God, Almighty and Glorious, has not been worshipped with anything more excellent than the intellect. And the believer is not possessed of intellect until ten qualities are gathered in him: good is hoped for from him and evil is safe from him; he reckons much the little good from another and reckons little the much good from himself; he does not weary (1) of seeking knowledge all his life long; he is not vexed (2) by those who seek their needs from him; lowliness is more beloved to him than might, and poverty more beloved to him than wealth; his portion of the world is bare sustenance. And the tenth: he sees no one but that he says: He is better than I and more God-fearing. For people are but two men: a man who is better than he and more God-fearing, and another who is worse than he and lower. So when he sees one who is better than he and more God-fearing, he humbles himself before him that he may join him; and when he meets one who is worse than he and lower, he says: Perhaps this man's good is inward and his evil outward, and perhaps his end will be sealed with good. And when he does that, his glory has risen high and he has become the chief of the people of his age.