و يمكن أن يكون يسري فعلا من قولهم سرى عنه الهم أي انكشف أي هذا التفكر يصير سببا لأن ينكشف عنك الهم. ١ثم اعلم أنه كان في المنقول عنه بعد قوله طال ما عصيت فقرات ناقصات بينها بياض كثير أسقطناها و ما في آخر الخبر لعله تمثيل لبيان أن كل شي ء غيره تعالى مغلوب مقهور بما فوقه و اللّٰه الغالب على كل شي ء و سيأتي الكلام فيه في كتاب السماء و العالم و إنما أوجزنا الكلام في شرح هذا الخبر إذ استيفاء الكلام فيه لا يتأتى إلا في كتاب مفرد موضوع لذلك و عهدنا المقدم يمسك عن الإطناب عنان القلم.

And it is possible that yasri is a verb, from their saying suriya 'anhu al-hamm — that is, the care was lifted; that is, this reflection becomes a cause of care being lifted from you (1). Then know that in the source from which it was transmitted there were, after his words "long have I disobeyed", defective clauses with much blank space between them, which we have omitted. And what is at the end of the report is perhaps a representation to set out that everything other than Him, exalted be He, is overcome and subdued by what is above it, and God is the Overcomer of everything. And the discussion of it will come in the Book of the Heaven and the World. And we have been brief in the exposition of this report only because the full treatment of it could not be accomplished save in a separate book devoted to that; and our earlier undertaking holds back the rein of the pen from prolixity.

«12»- ف، تحف العقول قَالَ النَّبِيُّ صلى اللّٰه عليه و آله صِفَةُ الْعَاقِلِ أَنْ يَحْلُمَ عَمَّنْ جَهِلَ عَلَيْهِ ٢وَ يَتَجَاوَزَ عَمَّنْ ظَلَمَهُ وَ يَتَوَاضَعَ لِمَنْ هُوَ دُونَهُ وَ يُسَابِقَ مَنْ فَوْقَهُ فِي طَلَبِ الْبِرِّ وَ إِذَا أَرَادَ أَنْ يَتَكَلَّمَ تَدَبَّرَ فَإِنْ كَانَ خَيْراً تَكَلَّمَ فَغَنِمَ وَ إِنْ كَانَ شَرّاً سَكَتَ فَسَلِمَ- وَ إِذَا عَرَضَتْ لَهُ فِتْنَةٌ اسْتَعْصَمَ بِاللَّهِ وَ أَمْسَكَ يَدَهُ وَ لِسَانَهُ وَ إِذَا رَأَى فَضِيلَةً انْتَهَزَ بِهَا لَا يُفَارِقُهُ الْحَيَاءُ وَ لَا يَبْدُو مِنْهُ الْحِرْصُ فَتِلْكَ عَشْرُ خِصَالٍ يُعْرَفُ بِهَا الْعَاقِلُ وَ صِفَةُ الْجَاهِلِ أَنْ يَظْلِمَ مَنْ خَالَطَهُ وَ يَتَعَدَّى عَلَى مَنْ هُوَ دُونَهُ وَ يَتَطَاوَلَ عَلَى مَنْ هُوَ فَوْقَهُ كَلَامُهُ بِغَيْرِ تَدَبُّرٍ إِنْ تَكَلَّمَ أَثِمَ وَ إِنْ سَكَتَ سَهَا وَ إِنْ عَرَضَتْ لَهُ فِتْنَةٌ سَارَعَ إِلَيْهَا فَأَرْدَتْهُ- وَ إِنْ رَأَى فَضِيلةً أَعْرَضَ وَ أَبْطَأَ عَنْهَا لَا يَخَافُ ذُنُوبَهُ الْقَدِيمَةَ وَ لَا يَرْتَدِعُ فِيمَا بَقِيَ مِنْ عُمُرِهِ مِنَ الذُّنُوبِ يَتَوَانَى عَنِ الْبِرِّ ٣وَ يُبْطِئُ عَنْهُ غَيْرَ مُكْتَرِثٍ لِمَا فَاتَهُ مِنْ ذَلِكَ أَوْ ضَيَّعَهُ فَتِلْكَ عَشْرُ خِصَالٍ مِنْ صِفَةِ الْجَاهِلِ الَّذِي حُرِمَ الْعَقْلَ.

«12»- f, Tuhaf al-'Uqul: The Prophet — may God bless him and his family — said: The description of the man of intellect is that he is forbearing towards whoever behaves ignorantly towards him (2); and he passes over whoever wrongs him; and he humbles himself before one below him; and he vies with one above him in the seeking of piety. And when he wishes to speak he considers: if it is good he speaks and gains; and if it is evil he keeps silent and is safe. And when a trial presents itself to him he seeks protection in God and holds back his hand and his tongue. And when he sees a virtue he seizes the chance of it. Modesty does not part from him, and greed does not appear from him. These are ten qualities by which the man of intellect is known. And the description of the ignorant is that he wrongs whoever mixes with him, and transgresses against one below him, and overbears one above him. His speech is without consideration: if he speaks he sins, and if he keeps silent he is inadvertent. And if a trial presents itself to him he hastens to it and it destroys him. And if he sees a virtue he turns away and is slow towards it. He does not fear his old sins, nor does he hold back, in what remains of his life, from sins. He is slack towards piety (3) and slow towards it, unconcerned with what has escaped him of that or with what he has squandered. These are ten qualities of the description of the ignorant, who has been deprived of the intellect.

بيان: قال الجزري النهزة الفرصة و انتهزتها اغتنمتها أي إذا رأى فضيلة اغتنم الفرصة بهذه الفضيلة و لم يؤخرها قوله عليه السلام و إن سكت سها أي ليس سكوته لرعاية مصلحة بل لأنه سها عن الكلام و الردي الهلاك فأردته أي أهلكته و يقال ما أكترث له أي ما أبالي به.

Elucidation: al-Jazari said: al-nuhza is the opportunity, and intahaztuha — I seized it as a prize; that is, when he sees a virtue he seizes the opportunity with this virtue and does not delay it. His words, peace be upon him, "and if he keeps silent he is inadvertent" — that is, his silence is not out of regard for some good, but because he was inadvertent of speech. And al-rada is destruction; fa-ardathu — that is, it destroyed him. And it is said: ma aktarithu lahu — that is, I do not care about it.