Misbah Library
Allama Muhammad Baqir al-Majlisi 1 140

قوله عليه السلام من كان قوله لفعله مصدقا على صيغة اسم الفاعل أي ينبغي أن يأتي أولا بما يأمره ثم يأمر غيره ليكون قوله مصدقا لما يفعله و يمكن أن يقرأ على صيغة المفعول قوله عليه السلام لأن اللّٰه إلخ أي العقل أمر مخفي في الإنسان لا يعرف وجوده في شخص إلا بما يظهر على الجوارح من آثاره و الأفعال الحسنة الناشئة عنه و يمكن أن يكون المراد بالعقل المعرفة.

His words, peace be upon him, "he whose speech confirms his deed", in the form of the active participle — that is, he ought first to do what he commands, then to command another, so that his speech may be confirming of what he does. And it is possible to read it in the form of the passive participle. His words, peace be upon him, "because God" and so on — that is, the intellect is a matter hidden in man; its existence in a person is not known save by what appears upon the limbs of its traces and by the good acts arising from it. And it is possible that what is meant by the intellect is knowing.

يَا هِشَامُ كَانَ أَمِيرُ الْمُؤْمِنِينَ عليه السلام يَقُولُ مَا مِنْ شَيْ ءٍ عُبِدَ اللَّهُ بِهِ أَفْضَلَ مِنَ الْعَقْلِ وَ مَا تَمَّ عَقْلُ امْرِئٍ حَتَّى يَكُونَ فِيهِ خِصَالٌ شَتَّى الْكُفْرُ وَ الشَّرُّ مِنْهُ مَأْمُونَانِ وَ الرُّشْدُ وَ الْخَيْرُ مِنْهُ مَأْمُولَانِ وَ فَضْلُ مَالِهِ مَبْذُولٌ وَ فَضْلُ قَوْلِهِ مَكْفُوفٌ وَ نَصِيبُهُ مِنَ الدُّنْيَا الْقُوتُ وَ لَا يَشْبَعُ مِنَ الْعِلْمِ دَهْرَهُ الذُّلُّ أَحَبُّ إِلَيْهِ مَعَ اللَّهِ مِنَ الْعِزِّ مَعَ غَيْرِهِ ١وَ التَّوَاضُعُ أَحَبُّ إِلَيْهِ مِنَ الشَّرَفِ يَسْتَكْثِرُ قَلِيلَ الْمَعْرُوفِ مِنْ غَيْرِهِ وَ يَسْتَقِلُّ كَثِيرَ الْمَعْرُوفِ مِنْ نَفْسِهِ وَ يَرَى النَّاسَ كُلَّهُمْ خَيْراً مِنْهُ وَ أَنَّهُ شَرُّهُمْ فِي نَفْسِهِ وَ هُوَ تَمَامُ الْأَمْرِ.

Hisham, the Commander of the Faithful, peace be upon him, used to say: There is nothing with which God has been worshipped more excellent than the intellect. And no man's intellect is complete until there are in him diverse qualities: unbelief and evil are safe from him, and right direction and good are hoped for from him; and the excess of his wealth is expended and the excess of his speech is withheld; and his portion of this world is bare sustenance; and he is not sated with knowledge all his days. Lowliness with God is more beloved to him than might with other than Him (1); and humility is more beloved to him than honour. He reckons much the little kindness from another and reckons little the much kindness from himself; and he sees all people as better than he, and himself as the worst of them in his own eyes. And that is the completeness of the matter.

بيان: دهره أي في تمام دهره و عمره الذل أحب إليه المراد الذل و العز الدنيويان أو ذل النفس و عزها و ترفعها و هو تمام الأمر أي كل أمر من أمور الدين يتم به أو كأنه جميع أمور الدين مبالغة ٢و المراد بالكفر جميع أنواعه على ما سيأتي تفسيره في موضعه إن شاء اللّٰه تعالى.

Elucidation: "all his days" — that is, in the whole of his age and his life. "Lowliness is more beloved to him" — what is meant is worldly lowliness and might, or the lowliness of the soul and its might and self-exaltation. "And that is the completeness of the matter" — that is, every matter of the matters of religion is completed by it; or as though it were all the matters of religion, by way of hyperbole (2). And what is meant by unbelief is all its kinds, according to what will come of its explanation in its place, if God the Exalted wills.

يَا هِشَامُ مَنْ صَدَقَ لِسَانُهُ زَكَا عَمَلُهُ وَ مَنْ حَسُنَتْ نِيَّتُهُ زِيدَ فِي رِزْقِهِ وَ مَنْ حَسُنَ بِرُّهُ بِإِخْوَانِهِ وَ أَهْلِهِ مُدَّ فِي عُمُرِهِ.

Hisham, whoever's tongue is truthful, his deed grows pure; and whoever's intention is good, increase is given in his sustenance; and whoever's kindness to his brethren and his family is good, his life is lengthened.

بيان: نيته أي عزمه على المبرات و الخيرات أو المراد الإخلاص في أعماله الحسنة.

Elucidation: "his intention" — that is, his resolve upon acts of piety and of good; or what is meant is sincerity in his good deeds.

يَا هِشَامُ لَا تَمْنَحُوا الْجُهَّالَ الْحِكْمَةَ فَتَظْلِمُوهَا وَ لَا تَمْنَعُوهَا أَهْلَهَا فَتَظْلِمُوهُمْ

Hisham, do not grant wisdom to the ignorant, for you would wrong it; and do not withhold it from its people, for you would wrong them

(١)لعل المراد أن العاقل إذا يري أن المماشاة مع الناس و ذهابه مذهبهم توجب رفعة قدره و عظم شأنه بينهم و بعده عن الحق و أن الاخذ بالديانة و سلوكه سبيل الحق يوجب المذلة بينهم يختار المذلة عند الناس مع كونه عند اللّٰه عزيزا علي عزته بينهم و بعده عنه تعالي، أو أن ذل نفسه بأخذه زمامها و بردعها عن مشتهياتها أحبّ إليه من عزّ نفسه بارساله عنانها و بانجاح حوائجها و آمالها.Perhaps what is meant is that the man of intellect, when he sees that going along with people and following their way brings about the raising of his standing and the greatness of his rank among them and his distance from the truth, and that taking hold of religion and travelling the path of truth brings about lowliness among them, chooses lowliness with people — while being mighty with God — over might among them and distance from Him, exalted be He. Or that the lowliness of his soul, by his taking its rein and restraining it from its desires, is more beloved to him than the might of his soul by letting loose its rein and by the fulfilling of its needs and its hopes.
(٢)و الظاهر أن المراد به تمام ذلة النفس و فقرها و هو آخر درجات الإيمان و تمام عقل المرء و به يتم أمره كما جاء منصوصا عليه في بعض الأحاديث.And it appears that what is meant by it is the completeness of the soul's lowliness and its poverty, and that is the last of the degrees of faith and the completeness of a man's intellect, and by it his affair is completed, as has come expressly stated in some of the traditions.