معرض الضياع من الأهل و المال و غيرهما و قال في النهاية و ضيعة الرجل ما يكون منه معاشه كالصنعة و التجارة و الزراعة و غيرها و منه الحديث أفشى اللّٰه ضيعته أي أكثر عليه معاشه انتهى فيحتمل أن يكون المراد صرفت عنه ضياعه و هلاكه بتضمين معنى الإشفاق أو يكون على بمعنى عن أو صرفت عنه كسبه بأن لا يحتاج إليه أو جمعت عليه معيشته أو ما كان منه في معرض الضياع كما قال في النهاية لا يكفها أي لا يجمعها و لا يضمها و منه الحديث المؤمن أخ المؤمن يكف عليه ضيعته أي يجمع عليه معيشته و يضمها إليه و هذا المعنى أظهر لكن ما وجدت الكف بهذا المعنى إلا في كلامه ١و قوله تعالى و كنت له من وراء تجارة كل تاجر يحتمل وجوها الأول أن يكون المراد كنت له عقب تجارة التجار لأسوقها إليه الثاني أن يكون المراد أني أكفي مهماته سوى ما أسوق إليه من تجارة التاجرين الثالث أن يكون معناه أناله عوضا عما فاته من منافع تجارة التاجرين و لعل الأول أظهر.

in the way of loss, of family and property and other things. And he said in al-Nihaya: and a man's day'a is what his livelihood comes from, such as craft, trade, agriculture and other things. And from it is the tradition: God has spread out his day'a — that is, He has made his livelihood abundant for him — end of quotation. So it is possible that what is meant is: I have turned away from him his loss and his destruction, by implying the sense of solicitude; or 'ala is in the sense of 'an; or I have turned away from him his earning, in that he does not need it; or I have gathered for him his livelihood, or what of it was in the way of loss — as he said in al-Nihaya: "he does not kaff it", that is, he does not gather it nor draw it together. And from it is the tradition: the believer is the brother of the believer, he gathers for him his livelihood — that is, he gathers for him his means of living and draws it together to him. And this sense is the more evident; but I have not found kaff in this sense save in his words (1). And His words, exalted be He, "and am for him behind the trade of every trader", admits of several aspects. The first: that what is meant is, I am for him behind the trade of the traders, to drive it to him. The second: that what is meant is that I suffice for his important affairs besides what I drive to him of the trade of the traders. The third: that its meaning is, I give him a recompense for what has escaped him of the profits of the traders' trade. And perhaps the first is the more evident.

يَا هِشَامُ الْغَضَبُ مِفْتَاحُ الشَّرِّ وَ أَكْمَلُ الْمُؤْمِنِينَ إِيمَاناً أَحْسَنُهُمْ خُلُقاً وَ إِنْ خَالَطْتَ النَّاسَ فَإِنِ اسْتَطَعْتَ أَنْ لَا تُخَالِطَ أَحَداً مِنْهُمْ إِلَّا مَنْ كَانَتْ يَدُكَ عَلَيْهِ الْعُلْيَا فَافْعَلْ.

Hisham, anger is the key of evil. And the most complete of the believers in faith is the best of them in character. And if you mix with people, then if you are able not to mix with any of them save one over whom your hand is the upper, do so.

بيان: اليد العليا المعطية أو المتعففة.

Elucidation: the upper hand is the giving hand, or the abstaining hand.

يَا هِشَامُ عَلَيْكَ بِالرِّفْقِ فَإِنَّ الرِّفْقَ يُمْنٌ وَ الْخُرْقَ شُؤْمٌ ٢إِنَّ الرِّفْقَ وَ الْبِرَّ وَ حُسْنَ الْخُلُقِ يَعْمُرُ الدِّيَارَ وَ يَزِيدُ فِي الرِّزْقِ.

Hisham, take to gentleness, for gentleness is a blessing and roughness is an ill omen (2). Gentleness and piety and goodness of character make dwellings flourish and increase sustenance.

بيان: قال الفيروزآبادي الخرق بالضم و بالتحريك ضد الرفق و أن لا يحسن العمل و التصرف في الأمور و الحمق.

Elucidation: al-Firuzabadi said: al-khurq, with damma and with the vowelling, is the opposite of gentleness, and it is not doing work well nor managing affairs well, and it is folly.

يَا هِشَامُ قَوْلُ اللَّهِ هَلْ جَزاءُ الْإِحْسانِ إِلَّا الْإِحْسانُ جَرَتْ فِي الْمُؤْمِنِ وَ الْكَافِرِ وَ الْبَرِّ وَ الْفَاجِرِ مَنْ صُنِعَ إِلَيْهِ مَعْرُوفٌ فَعَلَيْهِ أَنْ يُكَافِئَ بِهِ وَ لَيْسَتِ الْمُكَافَأَةَ أَنْ تَصْنَعَ

Hisham, God's saying "Is the recompense of goodness anything but goodness?" runs in the believer and the unbeliever, the pious and the profligate. Whoever has a kindness done to him, it is incumbent upon him to requite it. And requital is not that you do