«13»- سن، المحاسن الْعُوسِيُّ عَنْ أَبِي جَعْفَرٍ الْجَوْهَرِيِّ ١عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْكُوفِيِّ رَفَعَهُ قَالَ: سُئِلَ الْحَسَنُ بْنُ عَلِيٍّ عليه السلام عَنِ الْعَقْلِ قَالَ التَّجَرُّعُ لِلْغُصَّةِ وَ مُدَاهَنَةُ الْأَعْدَاءِ.
«13»- sn, al-Mahasin: al-'Awsi, from Abu Ja'far al-Jawhari (1), from Ibrahim b. Muhammad al-Kufi, raising it, said: al-Hasan b. 'Ali, peace be upon him, was asked about the intellect. He said: The swallowing down of what chokes, and the humouring of enemies.
ضه، روضة الواعظين عَنْ أَمِيرِ الْمُؤْمِنِينَ عليه السلام مِثْلَهُ وَ زَادَ فِيهِ وَ مُدَارَاةُ الْأَصْدِقَاءِ ٢.
dh, Rawdat al-Wa'izin: from the Commander of the Faithful, peace be upon him, the like of it; and he added in it: and forbearing courtesy with friends (2).
بيان: المداهنة إظهار خلاف ما تضمر و هو قريب من معنى المداراة.
Elucidation: al-mudahana is the showing of other than what you conceal, and it is close to the sense of al-mudarat.
«14»- سن، المحاسن بَعْضُ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ عليه السلام الْعَاقِلُ لَا يُحَدِّثُ مَنْ يَخَافُ تَكْذِيبَهُ وَ لَا يَسْأَلُ مَنْ يَخَافُ مَنْعَهُ وَ لَا يُقْدِمُ عَلَى مَا يَخَافُ الْعُذْرَ مِنْهُ وَ لَا يَرْجُو مَنْ لَا يُوثَقُ بِرَجَائِهِ.
«14»- sn, al-Mahasin: some of our companions, raising it, said: He, peace be upon him, said: The man of intellect does not speak to one whose disbelieving him he fears, and does not ask of one whose refusal he fears, and does not proceed upon what he fears having to excuse himself for, and does not hope in one in whose being hoped in there is no trust.
«15»- سن، المحاسن بَعْضُ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ عليه السلام يُسْتَدَلُّ بِكِتَابِ الرَّجُلِ عَلَى عَقْلِهِ وَ مَوْضِعِ بَصِيرَتِهِ وَ بِرَسُولِهِ عَلَى فَهْمِهِ وَ فِطْنَتِهِ.
«15»- sn, al-Mahasin: some of our companions, raising it, said: Abu 'Abd Allah, peace be upon him, said: A man's letter is taken as an indication of his intellect and of the place of his insight; and his messenger, of his understanding and his acuteness.
«16»- مص، مصباح الشريعة قَالَ الصَّادِقُ عليه السلام الْعَاقِلُ مَنْ كَانَ ذَلُولًا عِنْدَ إِجَابَةِ الْحَقِّ مُنْصِفاً بِقَوْلِهِ جَمُوحاً عِنْدَ الْبَاطِلِ خَصْماً بِقَوْلِهِ يَتْرُكُ دُنْيَاهُ وَ لَا يَتْرُكُ دِينَهُ- وَ دَلِيلُ الْعَاقِلِ شَيْئَانِ صِدْقُ الْقَوْلِ وَ صَوَابُ الْفِعْلِ وَ الْعَاقِلُ لَا يَتَحَدَّثُ بِمَا يُنْكِرُهُ الْعَقْلُ وَ لَا يَتَعَرَّضُ لِلتُّهَمَةِ وَ لَا يَدَعُ مُدَارَاةَ مَنِ ابْتُلِىَ بِهِ وَ يَكُونُ الْعِلْمُ دَلِيلَهُ فِي أَعْمَالِهِ وَ الْحِلْمُ رَفِيقَهُ فِي أَحْوَالِهِ وَ الْمَعْرِفَةُ تُعِينُهُ فِي مَذَاهِبِهِ وَ الْهَوَى عَدُوُّ الْعَقْلِ وَ مُخَالِفُ الْحَقِّ وَ قَرِينُ الْبَاطِلِ وَ قُوَّةُ الْهَوَى مِنَ الشَّهْوَةِ وَ أَصْلُ عَلَامَاتِ الشَّهْوَةِ أَكْلُ الْحَرَامِ وَ الْغَفْلَةُ عَنِ الْفَرَائِضِ وَ الِاسْتِهَانَةُ بِالسُّنَنِ وَ الْخَوْضُ فِي الْمَلَاهِي.
«16»- ms, Misbah al-Shari'a: al-Sadiq, peace be upon him, said: The man of intellect is he who is submissive in the answering of the truth, equitable in his speech; refractory before falsehood, contentious in his speech. He leaves his world and does not leave his religion. And the indication of the man of intellect is two things: truthfulness of speech and rightness of action. And the man of intellect does not speak of what the intellect denies, and does not expose himself to accusation, and does not leave off forbearing courtesy with whoever he is afflicted with. And knowledge is his guide in his deeds, and forbearance his companion in his states, and knowing helps him in his ways. And caprice is the enemy of the intellect, the opposer of truth and the consort of falsehood. And the strength of caprice is from appetite; and the root of the marks of appetite is the eating of the forbidden, heedlessness of the obligations, the making light of the practices, and the plunging into diversions.
توضيح: قال الفيروزآبادي جمح الفرس كمنع جمحا و جموحا و جماحا و هو جموح اغتر فارسه و غلبه و قال رجل خصم كفرح مجادل قوله من ابتلى به أي بمعاشرته و خلطته و استهان بالشي ء أي أهانه و خفضه و الخوض في الملاهي الدخول فيها و اقتحامها من غير روية و التمادي فيها.
Clarification: Al-Firuzabadi said: jamaha the horse, on the pattern of mana'a — jamhan, jumuhan and jimahan — and it is jamuh: it carried away its rider and overcame him. And he said: a man is khasim, on the pattern of fariha: a disputant. His words "whoever he is afflicted with" — that is, with associating and mixing with him. And istahana bi-l-shay' — that is, he despised it and lowered it. And the plunging into diversions is the entering into them and the rushing into them without deliberation, and the persisting in them.