Misbah Library
Allama Muhammad Baqir al-Majlisi 1 153

بيان: الزرقة في العين معروفة و قد تطلق على العمي و يقال زرقت عينه نحوي انقلبت و ظهر بياضها ١فعلى الأول لعل المراد بيان شؤمتها فإن العرب تتشأم بزرقة العين أو قبح منظرها و علي الثاني ظاهر و على الثالث كناية عن شدة الغضب و الأول أظهر و ويح كلمة ترحم و توجع يقال لمن وقع في هلكة لا يستحقها و قد يقال بمعنى المدح و التعجب ٢و هي منصوبة على المصدر و قد ترفع.يَا هِشَامُ إِنَّ ضَوْءَ الْجَسَدِ فِي عَيْنِهِ فَإِنْ كَانَ الْبَصَرُ مُضِيئاً اسْتَضَاءَ الْجَسَدُ كُلُّهُ وَ إِنَّ ضَوْءَ الرُّوحِ الْعَقْلُ فَإِذَا كَانَ الْعَبْدُ عَاقِلًا كَانَ عَالِماً بِرَبِّهِ وَ إِذَا كَانَ عَالِماً بِرَبِّهِ أَبْصَرَ دِينَهُ وَ إِنْ كَانَ جَاهِلًا بِرَبِّهِ لَمْ يَقُمْ لَهُ دِينٌ وَ كَمَا لَا يَقُومُ الْجَسَدُ إِلَّا بِالنَّفْسِ الْحَيَّةِ فَكَذَلِكَ لَا يَقُومُ الدِّينُ إِلَّا بِالنِّيَّةِ الصَّادِقَةِ وَ لَا تَثْبُتُ النِّيَّةُ الصَّادِقَةُ إِلَّا بِالْعَقْلِ يَا هِشَامُ إِنَّ الزَّرْعَ يَنْبُتُ فِي السَّهْلِ وَ لَا يَنْبُتُ فِي الصَّفَا فَكَذَلِكَ الْحِكْمَةُ تَعْمَرُ فِي قَلْبِ الْمُتَوَاضِعِ وَ لَا تَعْمَرُ فِي قَلْبِ الْمُتَكَبِّرِ الْجَبَّارِ لِأَنَّ اللَّهَ جَعَلَ التَّوَاضُعَ آلَةَ الْعَقْلِ وَ جَعَلَ التَّكَبُّرَ مِنْ آلَةِ الْجَهْلِ أَ لَمْ تَعْلَمْ أَنَّ مَنْ شَمَخَ إِلَى السَّقْفِ بِرَأْسِهِ شَجَّهُ وَ مَنْ خَفَضَ رَأْسَهُ اسْتَظَلَّ تَحْتَهُ وَ أَكَنَّهُ فَكَذَلِكَ مَنْ لَمْ يَتَوَاضَعْ لِلَّهِ خَفَضَهُ اللَّهُ وَ مَنْ تَوَاضَعَ لِلَّهِ رَفَعَهُ.

Elucidation: blueness in the eye is well known, and it is sometimes applied to blindness. And it is said zariqat his eye towards me — it turned and its white appeared (1). So upon the first, perhaps what is meant is the setting out of its ill omen, for the Arabs take blueness of the eye as an ill omen; or the ugliness of its aspect. And upon the second it is evident. And upon the third it is a figure for the intensity of anger. And the first is the more evident. And wayh is a word of compassion and commiseration, said of one who has fallen into a destruction he does not deserve; and it is sometimes said in the sense of praise and wonder (2). And it is in the accusative as a verbal noun, and is sometimes put in the nominative. Hisham, the light of the body is in its eye: so if the sight is luminous, the whole body is lit. And the light of the spirit is the intellect; so when the servant is possessed of intellect he is knowing of his Lord, and when he is knowing of his Lord he sees his religion clearly; and if he is ignorant of his Lord, no religion stands for him. And as the body does not stand save by the living soul, likewise religion does not stand save by the truthful intention; and the truthful intention is not established save by the intellect. Hisham, the crop grows in the soft ground and does not grow in the hard rock. Likewise wisdom flourishes in the heart of the humble and does not flourish in the heart of the proud tyrant; because God made humility the instrument of the intellect and made pride of the instrument of ignorance. Do you not know that whoever raises his head high to the ceiling, it breaks his head; and whoever lowers his head, it shades him beneath it and shelters him? Likewise whoever does not humble himself before God, God lowers him; and whoever humbles himself before God, God raises him.

بيان: السهل الأرض اللينة التي تقبل الزرع و الصفا جمع صفاة و هي الحجر الصلب الذي لا ينبت و تعمر بفتح التاء و الميم أي تعيش طويلا أو بضم الميم أي تجعل القلب معمورا و بضم التاء و فتح الميم أي تصير الحكمة في القلب معمورة و شمخ أي طال و علا و شج رأسه أي كسره و الخفض ضد الرفع و أكنه أي ستره و حفظه عن الحر و البرد.

Elucidation: al-sahl is the soft ground that accepts the crop; and al-safa is the plural of safat, which is the hard stone that does not grow anything. And ta'muru, with fatha on the ta' and the mim — that is, it lives long; or with damma on the mim — that is, it makes the heart flourishing; or with damma on the ta' and fatha on the mim — that is, wisdom becomes flourishing in the heart. And shamakha — that is, it became tall and high. And shajja his head — that is, it broke it. And al-khafd is the opposite of raising. And akannahu — that is, it covered him and protected him from heat and cold.

يَا هِشَامُ مَا أَقْبَحَ الْفَقْرَ بَعْدَ الْغِنَى ٣وَ أَقْبَحَ الْخَطِيئَةَ بَعْدَ النُّسُكِ وَ أَقْبَحُ مِنْ

Hisham, how ugly is poverty after wealth (3); and how ugly is fault after devotion; and uglier than

(١)و قد يطلق على شدة العداوة. يقال: عدو أزرق: شديد العداوة، و ذلك أن زرقة العيون غالبة في الروم و الديلم، و كانت بينهم و بين العرب عداوة شديدة فسموا كل عدو بذلك.And it is sometimes applied to intensity of enmity. It is said: a blue enemy — that is, intense in enmity. And that is because blueness of the eyes predominates among the Byzantines and the Daylamites, and between them and the Arabs was an intense enmity; so they named every enemy by that.
(٢)و قيل: إنّها تأتي أيضا بمعني ويل. تقول: ويح لزيد و ويحا لزيد و ويحه.And it is said that it also comes in the sense of wayl. You say: wayh li-Zayd, and wayhan li-Zayd, and wayhahu.
(٣)المراد بالفقر إمّا الفقر المعنوي، أي ما أقبح للرجل أن تكون له فضائل نفسية و خلق كريمة، أو عقائد حقة و ملة مرضية ثمّ يتركها و يستخلف منها. الخصال المذمومة و الأخلاق الرذيلة او العقائد الباطلة فيكون مآل أمره إلي الخسران و مرجعه إلي الفناء، أو المراد منه الفقر المادي أي ما أقبح للرجل أن يكون ذا ثروة و مال، ثمّ يترفها و يسرفها و يصرفها في ما لا يصلح به دنياه و لا يثاب به في عقباه، فيصير فقيرا و يصبح إلي أقرانه محتاجا.What is meant by poverty is either spiritual poverty — that is, how ugly it is for a man to have inward virtues and noble character, or true beliefs and a pleasing creed, and then to leave them and exchange for them the blameworthy qualities, the base characters or the false beliefs, so that the issue of his affair comes to loss and his end to annihilation. Or what is meant by it is material poverty — that is, how ugly it is for a man to be a possessor of wealth and property and then to squander it and be prodigal with it and spend it upon what neither sets right his world nor earns him reward in his hereafter, so that he becomes poor and comes to need his peers.