الْقَصْدُ الْإِسْرَافُ الرَّاحَةُ التَّعَبُ السُّهُولَةُ الصُّعُوبَةُ الْعَافِيَةُ الْبَلْوَى الْقَوَامُ الْمُكَاثَرَةُ الْحِكْمَةُ الْهَوَى الْوَقَارُ الْخِفَّةُ السَّعَادَةُ الشَّقَاءُ التَّوْبَةُ الْإِصْرَارُ الْمَخَافَةُ التَّهَاوُنُ الدُّعَاءُ الِاسْتِنْكَافُ النَّشَاطُ الْكَسَلُ الْفَرَحُ الْحَزَنُ الْأُلْفَةُ الْفُرْقَةُ السَّخَاءُ الْبُخْلُ الْخُشُوعُ الْعُجْبُ صِدْقُ الْحَدِيثِ النَّمِيمَةُ الِاسْتِغْفَارُ الِاغْتِرَارُ الْكِيَاسَةُ الْحُمْقُ ١.

Moderation, prodigality. Rest, toil. Ease, difficulty. Well-being, trial. Sufficiency of means, vying for more. Wisdom, caprice. Dignity, levity. Felicity, wretchedness. Repentance, persistence. Fear, carelessness. Supplication, disdaining. Briskness, sloth. Gladness, sorrow. Fellowship, separation. Open-handedness, miserliness. Humility, self-admiration. Truthfulness of speech, talebearing. The seeking of forgiveness, self-deception. Shrewdness, folly (1).

بيان: النَّفْيُ نفي الحسد عن النفس و الظاهر أنه صحّف و القِحَة كعدة الوقاحة و قلة الحياء.

Elucidation: al-nafy is the negating of envy from the soul; and it appears that it has been miscopied. And al-qiha, on the pattern of 'ida, is impudence and little modesty.

يَا هِشَامُ لَا تَجْتَمِعُ هَذِهِ الْخِصَالُ إِلَّا لِنَبِيٍّ أَوْ وَصِيِّ نَبِيٍّ أَوْ مُؤْمِنٍ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ وَ أَمَّا سَائِرُ ذَلِكَ مِنَ الْمُؤْمِنِينَ فَإِنَّ أَحَدَهُمْ لَا يَخْلُو مِنْ أَنْ يَكُونَ فِيهِ بَعْضُ هَذِهِ الْجُنُودِ مِنَ أَجْنَادِ الْعَقْلِ حَتَّى يَسْتَكْمِلَ الْعَقْلُ وَ يَتَخَلَّصَ مِنْ جُنُودِ الْجَهْلِ فَعِنْدَ ذَلِكَ يَكُونُ فِي الدَّرَجَةِ الْعُلْيَا مَعَ الْأَنْبِيَاءِ وَ الْأَوْصِيَاءِ عليهم السلام وَفَّقَنَا اللَّهُ وَ إِيَّاكُمْ لِطَاعَتِهِ.

Hisham, these qualities are not gathered save for a prophet, or the legatee of a prophet, or a believer whose heart God has tested for faith. As for the rest of that among the believers — one of them does not fail to have in him some of these hosts among the hosts of the intellect, until the intellect becomes complete and he is delivered from the hosts of ignorance; and at that point he is in the highest degree with the prophets and the legatees, peace be upon them. May God grant us and you success in obeying Him.

«30»- الدُّرَّةُ الْبَاهِرَةُ، قَالَ أَمِيرُ الْمُؤْمِنِينَ عليه السلام الْعَاقِلُ مَنْ رَفَضَ الْبَاطِلَ.

«30»- al-Durra al-Bahira: The Commander of the Faithful, peace be upon him, said: The man of intellect is he who casts off falsehood.

«31»- دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ الصَّادِقُ عليه السلام كَثْرَةُ النَّظَرِ فِي الْعِلْمِ يَفْتَحُ الْعَقْلَ.

«31»- Da'awat al-Rawandi: al-Sadiq, peace be upon him, said: Much looking into knowledge opens the intellect.

«32»- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ عليه السلام لِسَانُ الْعَاقِلِ وَرَاءَ قَلْبِهِ وَ قَلْبُ الْأَحْمَقِ وَرَاءَ لِسَانِهِ.

«32»- nhj, the Nahj al-Balagha: The Commander of the Faithful, peace be upon him, said: The tongue of the man of intellect is behind his heart, and the heart of the fool is behind his tongue.

قال السيد رضي اللّٰه عنه و هذا من المعاني العجيبة الشريفة و المراد به أن العاقل لا يطلق لسانه إلا بعد مشاورة الروية و مؤامرة الفكر و الأحمق تسبق خذفات لسانه و فلتات ٢كلامه مراجعة فكره و مماحضة رأيه فكان لسان العاقل تابع لقلبه كما أن قلب الأحمق تابع للسانه و قد روي عنه عليه السلام هذا المعنى بلفظ آخر و هو

The Sayyid, may God be pleased with him, said: This is among the wondrous, noble meanings. And what is meant by it is that the man of intellect does not let his tongue loose save after consulting deliberation and taking counsel with thought; while the fool's tongue-flingings and the slips (2) of his speech outrun the returning of his thought and the sifting of his judgement. So it is as though the tongue of the man of intellect were a follower of his heart, just as the heart of the fool is a follower of his tongue. And this meaning has been related from him, peace be upon him, in another wording, namely

قَوْلُهُ عليه السلام قَلْبُ الْأَحْمَقِ فِي فِيهِ وَ لِسَانُ الْعَاقِلِ فِي قَلْبِهِ.

his words, peace be upon him: The heart of the fool is in his mouth, and the tongue of the man of intellect is in his heart.

و معناهما واحد.

and the meaning of the two is one.

«33»- وَ قَالَ عليه السلام إِذَا تَمَّ الْعَقْلُ نَقَصَ الْكَلَامُ.

«33»- And he, peace be upon him, said: When the intellect is complete, speech diminishes.

«34»- وَ قَالَ عليه السلام لَا يُرَى الْجَاهِلُ إِلَّا مُفْرِطاً أَوْ مُفَرِّطاً.

«34»- And he, peace be upon him, said: The ignorant is not seen but as one going to excess or one falling short.