يَا هِشَامُ مَنْ كَفَّ نَفْسَهُ عَنْ أَعْرَاضِ النَّاسِ أَقَالَ اللَّهُ عَثْرَتَهُ يَوْمَ الْقِيَامَةِ وَ مَنْ كَفَّ غَضَبَهُ عَنِ النَّاسِ كَفَّ اللَّهُ عَنْهُ غَضَبَهُ يَوْمَ الْقِيَامَةِ.

Hisham, whoever restrains himself from the honour of people, God will forgive him his stumbling on the Day of Resurrection; and whoever restrains his anger from people, God will restrain from him His anger on the Day of Resurrection.

بيان: العثرة الزلة و المراد المعاصي و الإقالة في الأصل فسخ البيع بطلب المشتري و الاستقالة طلب ذلك و المراد هنا تجاوز اللّٰه و ترك العقاب الذي اكتسبه العبد بسوء فعله فكأنه اشترى العقوبة و ندم فاستقال.

Elucidation: al-'athra is the slip, and what is meant is acts of disobedience. And al-iqala is originally the annulling of a sale at the buyer's request, and al-istiqala is the seeking of that. And what is meant here is God's passing over and the leaving of the punishment which the servant earned by the evil of his deed — as though he had bought the punishment and then regretted and sought its annulment.

يَا هِشَامُ إِنَّ الْعَاقِلَ لَا يَكْذِبُ وَ إِنْ كَانَ فِيهِ هَوَاهُ يَا هِشَامُ وُجِدَ فِي ذُؤَابَةِ سَيْفِ رَسُولِ اللَّهِ صلى اللّٰه عليه و آله أَنَّ أَعْتَى النَّاسِ عَلَى اللَّهِ مَنْ ضَرَبَ غَيْرَ ضَارِبِهِ وَ قَتَلَ غَيْرَ قَاتِلِهِ وَ مَنْ تَوَلَّى غَيْرَ مَوَالِيهِ فَهُوَ كَافِرٌ بِمَا أَنْزَلَ اللَّهُ عَلَى نَبِيِّهِ مُحَمَّدٍ صلى اللّٰه عليه و آله وَ مَنْ أَحْدَثَ حَدَثاً أَوْ آوَى مُحْدِثاً لَمْ يَقْبَلِ اللَّهُ مِنْهُ يَوْمَ الْقِيَامَةِ صَرْفاً وَ لَا عَدْلًا.

Hisham, the man of intellect does not lie, even if his caprice is in it. Hisham, there was found on the strap of the sword of the Messenger of God — may God bless him and his family: The most insolent of people towards God is he who strikes one who did not strike him, and slays one who did not slay him. And whoever takes as patrons other than his patrons has disbelieved in what God sent down upon His Prophet Muhammad — may God bless him and his family. And whoever brings about an innovation, or shelters one who brings about an innovation, God will not accept from him on the Day of Resurrection any turning-away or any ransom.

بيان: لعل المراد بذؤابة السيف بالهمز ما يعلق عليه لحفظ الضروريات كالملح و غيره قال الجوهري و الفيروزآبادي الذؤابة الجلدة المعلقة على آخرة الرحل و أعتى من العتو و هو البغي و التجاوز عن الحق و التكبر غير قاتله أي مريد قتله أو قاتل مورثه و من تولى غير مواليه أي المعتق الذي انتسب إلى غير معتقه أو ذو النسب الذي تبرأ عن نسبه أو الموالي في الدين من الأئمة المؤمنين بأن يجعل غيرهم وليا له و يتخذه إماما و على الأخير تدل الأخبار المعتبرة و الحدث البدعة أو القتل كما ورد في الخبر أو كل أمر منكر قال في النهاية و في حديث المدينة من أحدث فيها حدثا أو آوى محدثا الحدث الأمر الحادث المنكر الذي ليس بمعتاد و لا معروف في السنة و المحدث يروي بكسر الدال و فتحها على الفاعل و المفعول فمعنى الكسر من نصر جانيا و آواه و أجاره من خصمه و حال بينه و بين أن يقتص منه و الفتح هو الأمر المبتدع نفسه و يكون معنى الإيواء فيه الرضا به و الصبر عليه فإنه إذا رضي بالبدعة و أقر فاعلها و لم ينكرها عليه فقد آواه.

Elucidation: perhaps what is meant by dhu'abat al-sayf, with the hamza, is what is hung upon it for the keeping of necessities such as salt and other things. Al-Jawhari and al-Firuzabadi said: al-dhu'aba is the piece of leather hung upon the rear of the saddle. And a'ta is from al-'utuww, which is insolence, exceeding the truth, and pride. "One who did not slay him" — that is, one intending to slay him, or the slayer of the one he inherits from. "And whoever takes as patrons other than his patrons" — that is, the freedman who ascribes himself to other than his emancipator; or the man of lineage who disowns his lineage; or the patrons in religion from among the Imams of the believers, in that he makes another his patron and takes him as an Imam — and upon the last the reliable reports indicate. And al-hadath is innovation, or slaying as has come in the report, or every reprehensible matter. He said in al-Nihaya: and in the tradition of Medina, "whoever brings about in it a hadath or shelters a muhdith" — al-hadath is the newly arisen reprehensible matter which is not customary nor known in the sunna. And al-muhdith is related with kasra on the dal and with fatha, as active and as passive participle. So the sense of the kasra is one who aids a criminal and shelters him and protects him from his adversary and stands between him and his being retaliated against; and the fatha is the innovated matter itself, and the sense of sheltering in it would be contentment with it and forbearance towards it — for when he is content with the innovation and confirms its doer and does not disapprove of it, he has sheltered it.

و قال الفيروزآبادي الصرف في الحديث التوبة و العدل الفدية أو النافلة و العدل الفريضة أو بالعكس أو هو الوزن و العدل الكيل أو هو الاكتساب و العدل الفدية أو الحيلة.

And al-Firuzabadi said: al-sarf in the tradition is repentance and al-'adl is ransom; or al-sarf is the supererogatory and al-'adl the obligatory, or the reverse; or it is weight and al-'adl is measure; or it is earning and al-'adl is ransom, or stratagem.