عَظِيمٌ وَ ضَرَرُهُمْ شَدِيدٌ- وَ الثَّالِثُ أَبْوَابُ الْعُلَمَاءِ الَّذِينَ يُسْتَفَادُ مِنْهُمْ عِلْمُ الدِّينِ وَ الدُّنْيَا وَ الرَّابِعُ أَبْوَابُ أَهْلِ الْجُودِ وَ الْبَذْلِ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمُ الْتِمَاسَ الْحَمْدِ وَ رَجَاءَ الْآخِرَةِ وَ الْخَامِسُ أَبْوَابُ السُّفَهَاءِ الَّذِينَ يُحْتَاجُ إِلَيْهِمْ فِي الْحَوَادِثِ وَ يُفْزَعُ إِلَيْهِمْ فِي الْحَوَائِجِ وَ السَّادِسُ أَبْوَابُ مَنْ يُتَقَرَّبُ إِلَيْهِ مِنَ الْأَشْرَافِ لِالْتِمَاسِ الْهَيْئَةِ وَ الْمُرُوءَةِ وَ الْحَاجَةِ وَ السَّابِعُ أَبْوَابُ مَنْ يُرْتَجَى عِنْدَهُمُ النَّفْعُ فِي الرَّأْيِ وَ الْمَشُورَةِ وَ تَقْوِيَةِ الْحَزْمِ ١وَ أَخْذِ الْأُهْبَةِ لِمَا يُحْتَاجُ إِلَيْهِ- وَ الثَّامِنُ أَبْوَابُ الْإِخْوَانِ لِمَا يَجِبُ مِنْ مُوَاصَلَتِهِمْ وَ يَلْزَمُ مِنْ حُقُوقِهِمْ وَ التَّاسِعُ أَبْوَابُ الْأَعْدَاءِ الَّتِي تَسْكُنُ بِالْمُدَارَاةِ غَوَائِلُهُمْ وَ يُدْفَعُ بِالْحِيَلِ وَ الرِّفْقِ وَ اللُّطْفِ وَ الزِّيَارَةِ عَدَاوَتُهُمْ وَ الْعَاشِرُ أَبْوَابُ مَنْ يُنْتَفَعُ بِغِشْيَانِهِمْ وَ يُسْتَفَادُ مِنْهُمْ حُسْنُ الْأَدَبِ وَ يُؤْنَسُ بِمُحَادَثَتِهِمْ.

is great and whose harm is severe. — And the third, the doors of the scholars from whom the knowledge of religion and of the world is gained. And the fourth, the doors of the people of bounty and of giving, who spend their wealth seeking praise and hoping for the hereafter. And the fifth, the doors of the foolish who are needed in events and to whom recourse is had in needs. And the sixth, the doors of those among the nobles to whom one draws near, seeking comely bearing and manliness and the meeting of need. And the seventh, the doors of those with whom benefit is hoped for in counsel and consultation, and in the strengthening of resolve (1), and in the taking of preparation for what is needed. — And the eighth, the doors of the brethren, for what is due of keeping ties with them and what is incumbent of their rights. And the ninth, the doors of the enemies, whose mischiefs are quieted by conciliation and whose enmity is repelled by devices and gentleness and kindness and visiting. And the tenth, the doors of those by the frequenting of whom one benefits, and from whom good manners are gained, and by whose conversation one is cheered.

بيان: يحتمل أن يكون المراد بالملوك ملوك الدين من الأئمة و ولاتهم و يحتمل الأعم فإن طاعة ولاة الجور أيضا تقية من طاعة اللّٰه.

Elucidation: it is possible that what is meant by the kings are the kings of religion, of the Imams and their governors; and it is possible that the more general is meant, for obedience to the governors of tyranny too, by way of dissimulation, is of the obedience of God.

قوله عليه السلام لالتماس الهيئة أي لأن يلاقوهم بهيئة حسنة و يعاشروهم بالمروءة أو لأن يكون لهم عند الناس بسبب معاشرة هؤلاء الأشراف هيئة و مروءة قال الجزري فيه أقيلوا ذوي الهيئات عثراتهم هم الذين لا يعرفون بالشر فيزل أحدهم الزلة و الهيئة صورة الشي ء و شكله و حالته و يريد به ذوي الهيئات الحسنة الذين يلزمون هيئة واحدة و سمتا واحدا و لا تختلف حالاتهم بالتنقل من هيئة إلى هيئة و الأهبة بالضم العدة و الغوائل الشرور و الدواهي و يقال غشي فلانا أي أتاه.

His words, peace be upon him, "seeking comely bearing" — that is, that they may meet them with a fair bearing and associate with them with manliness; or that they may have, in the sight of people, by reason of associating with these nobles, a bearing and a manliness. Al-Jazari said: in it, "overlook the slips of those of comely bearing" — they are those who are not known for evil, and one of them slips a slip. And al-hay'a is the form of a thing and its shape and its state; and he means by it those of fair bearing who keep to one bearing and one manner, and whose states do not vary by shifting from one bearing to another. And al-uhba, with damma, is preparation. And al-ghawa'il are evils and calamities. And one says ghashiya fulanan — that is, he came to him.

«3»- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ عليهم السلام قَالَ قَالَ رَسُولُ اللَّهِ صلى اللّٰه عليه و آله الْعِلْمُ ٢خَزَائِنُ وَ مِفْتَاحُهُ ٣السُّؤَالُ فَاسْأَلُوا يَرْحَمُكُمُ اللَّهُ فَإِنَّهُ يُؤْجَرُ فِيهِ أَرْبَعَةٌ السَّائِلُ وَ الْمُعَلِّمُ وَ الْمُسْتَمِعُ وَ الْمُحِبُّ لَهُمْ ٤.

«3»- sh, the Sahifa of al-Rida, peace be upon him, from al-Rida, from his forefathers, peace be upon them, who said: The Messenger of God — may God bless him and his family — said: Knowledge (2) is treasuries, and its key (3) is questioning. So ask — God have mercy upon you — for indeed four are rewarded in it: the questioner, and the teacher, and the listener, and the one who loves them (4).

ن، عيون أخبار الرضا عليه السلام بالأسانيد الثلاثة مثله.

n, 'Uyun Akhbar al-Rida, peace be upon him, by the three chains, the like of it.