ضد الرفق و أن لا يحسن العمل و التصرف في الأمور و الرهبة الخوف من اللّٰه و من عقابه أو من الخلق أو من النفس و الشيطان و الأولي التعميم ليشمل الخوف عن كل ما يضر بالدين أو الدنيا و التؤدة بضم التاء و فتح الهمزة و سكونها الرزانة و التأني أي عدم المبادرة إلى الأمور بلا تفكر فإنها توجب الوقوع في المهالك و في القاموس هذر كلامه كفرح كثر في الخطاء و الباطل و الهذر محركة الكثير الردى أو سقط الكلام.

is the opposite of gentleness, and it is not doing work well nor managing affairs well. And awe is fear of God and of His punishment, or of creation, or of the soul and Satan; and the better course is to generalize it, so as to include fear of everything that harms religion or this world. And al-tu'ada, with damma on the ta' and fatha on the hamza or its quiescence, is gravity and deliberateness — that is, not rushing to matters without reflection, for that brings about falling into places of destruction. And in al-Qamus: hadhara his speech, on the pattern of fariha — it was much in error and falsehood; and al-hadhar, with the vowelling, is the much that is bad, or the worthless of speech.

و الاستسلام الانقياد لله تعالى فيما يأمر و ينهي و التسليم انقياد أئمة الحق و في الكافي في مقابل التسليم الشك فالمراد بالتسليم الإذعان بما يصدر عن الأنبياء و الأئمة عليهم السلام و يصعب على الأذهان قبوله كما سيأتي في أبواب العلم و المراد بالغني غنى النفس و الاستغناء عن الخلق لا الغنى بالمال فإنه غالبا مع أهل الجهل و ضده الفقر إلى الناس و التوسل بهم في الأمور و لما كان السهو عبارة عن زوال الصورة عن المدركة لا الحافظة أطلق في مقابله التذكر الذي هو الاسترجاع عن الحافظة و لما كان النسيان عبارة عن زوالها عن الحافظة أيضا أطلق في مقابله الحفظ و المواساة جعل الإخوان مساهمين و مشاركين في المال و السلامة هي البراءة من البلايا و هي العيوب و الآفات و العاقل يتخلص منها حيث يعرفها و يعرف طريق التخلص منها و الجاهل يختارها و يقع فيها من حيث لا يعلم و قال الشيخ البهائي رحمه اللّٰه لعل المراد سلامة الناس منه

And submission is compliance with God the Exalted in what He commands and forbids; and surrender is compliance with the Imams of truth. And in al-Kafi, opposite surrender is doubt; so what is meant by surrender is acknowledgement of what issues from the prophets and the Imams, peace be upon them, and which minds find hard to accept, as will come in the chapters on knowledge. And what is meant by sufficiency is the sufficiency of the soul and independence from creation — not sufficiency by wealth, for that is mostly with the people of ignorance; and its opposite is poverty towards people and the seeking of recourse to them in affairs. And since inadvertence is an expression of the disappearance of the form from the perceiving faculty and not from the retentive faculty, there was set opposite it recollection, which is the recovering from the retentive faculty. And since forgetfulness is an expression of its disappearance from the retentive faculty also, there was set opposite it retention. And mutual sharing is the making of one's brothers partakers and partners in wealth. And safety is freedom from afflictions, which are faults and blights; and the man of intellect escapes them, since he knows them and knows the way of escaping them, while the ignorant chooses them and falls into them from where he does not know. And al-Shaykh al-Baha'i, may God have mercy on him, said: perhaps what is meant is people's being safe from him,

كما ورد في الحديث المسلم من سلم المسلمون من يده و لسانه.

as has come in the tradition: The Muslim is he from whose hand and tongue the Muslims are safe.

و يراد بالبلاء ابتلاء الناس به و الشهامة ذكاء الفؤاد و توقده.

and what is meant by affliction is people's being afflicted by him. And sagacity is the keenness of the heart and its quickness.

قوله عليه السلام و الفهم و ضده الغباوة في ع: الفطنة و ضدها الغباوة و لعله أولى لعدم التكرار و على ما في ل لعلها من المكررات و يمكن تخصيص أحدهما بفهم مصالح النشأة الأولى و الآخر بالأخرى أو أحدهما بمرتبة من الفهم و الذكاء و الآخر بمرتبة فوقها و الفرق بينه و بين الشهامة أيضا يحتاج إلى تكلف و المعرفة على ما قيل هي إدراك الشي ء بصفاته و آثاره بحيث لو وصل إليه عرف أنه هو و مقابله الإنكار يعني عدم حصول ذلك الإدراك فإن الإنكار يطلق عليه أيضا كما يطلق على

His words, peace be upon him, "and understanding, and its opposite obtuseness" — in 'a: "acuteness, and its opposite obtuseness"; and perhaps that is preferable, for the absence of repetition. And upon what is in l, perhaps it is among the repetitions; and it is possible to specify one of the two to the understanding of the interests of the first world and the other to the next, or one of them to a degree of understanding and keenness and the other to a degree above it. And the distinction between it and sagacity also requires a forced construction. And knowing, according to what has been said, is the perceiving of a thing by its attributes and its traces, such that were he to come upon it he would know that it is it; and its counterpart is disavowal, meaning the non-attainment of that perception — for disavowal is applied to it also, as it is applied to