«2»- ثو، ثواب الأعمال لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنِ الْجَامُورَانِيِّ عَنِ ابْنِ الْبَطَائِنِيِّ عَنِ ابْنِ عَمِيرَةَ ١عَنِ ابْنِ حَازِمٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ آبَائِهِ عليهم السلام قَالَ قَالَ رَسُولُ اللَّهِ صلى اللّٰه عليه و آله مُجَالَسَةُ أَهْلِ الدِّينِ شَرَفُ الدُّنْيَا وَ الْآخِرَةِ.

«2»- thw, Thawab al-A'mal; li, the Amali of al-Saduq: Ibn al-Mutawakkil, from al-Sa'dabadi, from al-Barqi, from al-Jamurani, from Ibn al-Bata'ini, from Ibn 'Amira (1), from Ibn Hazim, from al-Sadiq, from his father, from his forefathers, peace be upon them, who said: The Messenger of God — may God bless him and his family — said: The keeping company with the people of religion is a nobility in this world and in the hereafter.

ل، الخصال ابن المتوكل عن محمد العطار عن الأشعري عن الجاموراني مثله بيان أهل الدين علماء الدين و العاملون بشرائعه.

l, al-Khisal: Ibn al-Mutawakkil, from Muhammad al-'Attar, from al-Ash'ari, from al-Jamurani, the like of it. Elucidation: the people of religion are the scholars of religion and those who act by its laws.

«3»- لي، الأمالي للصدوق مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْهَمْدَانِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ قَالَ قَالَ الرِّضَا عليه السلام مَنْ جَلَسَ مَجْلِساً يَحْيَا فِيهِ أَمْرُنَا لَمْ يَمُتْ قَلْبُهُ يَوْمَ تَمُوتُ الْقُلُوبُ الْخَبَرَ.

«3»- li, the Amali of al-Saduq: Muhammad b. Ibrahim b. Ishaq, from Ahmad b. Muhammad al-Hamdani, from 'Ali b. al-Hasan b. Faddal, from his father, who said: al-Rida, peace be upon him, said: Whoever sits in a gathering in which our cause is revived, his heart will not die on the day when hearts die — the report.

بيان: إحياء أمرهم بذكر فضائلهم و نشر أخبارهم و حفظ آثارهم.

Elucidation: the reviving of their cause is by the mention of their excellences and the spreading of their reports and the preserving of their traces.

«4»- فس، تفسير القمي عَنْ أَمِيرِ الْمُؤْمِنِينَ عليه السلام أَيُّهَا النَّاسُ طُوبَى لِمَنْ شَغَلَهُ عَيْبُهُ عَنْ عُيُوبِ النَّاسِ وَ تَوَاضَعَ مِنْ غَيْرِ مَنْقَصَةٍ وَ جَالَسَ أَهْلَ الْفِقْهِ وَ الرَّحْمَةِ وَ خَالَطَ أَهْلَ الذُّلِّ وَ الْمَسْكَنَةِ وَ أَنْفَقَ مَالًا جَمَعَهُ فِي غَيْرِ مَعْصِيَةٍ الْخَبَرَ.

«4»- fs, the Tafsir of al-Qummi: from the Commander of the Faithful, peace be upon him: O people, blessedness to him whom his own fault has occupied away from the faults of people; and who has been humble without any deficiency; and who has sat with the people of understanding and of mercy; and who has mixed with the people of lowliness and destitution; and who has spent wealth that he gathered in other than disobedience — the report.

بيان: قوله عليه السلام من غير منقصة يحتمل وجوها الأول أن يكون المراد من غير منقصة في الدين بأن لا يكون التواضع لكافر أو فاسق أو ظالم أو لأمر باطل.

Elucidation: his words, peace be upon him, "without any deficiency", admit of several aspects. The first: that what is meant is without deficiency in religion, in that the humility is not toward an unbeliever or a transgressor or an oppressor, or for a false cause.

الثاني أن يكون المراد بالمنقصة العيب أي لا يكون تواضعه لخيانة أو فسق أو غير ذلك من المعايب التي توجب التذلل عند الناس.

The second: that what is meant by al-manqasa is a fault — that is, that his humility is not on account of a treachery or a transgression or some other of the faults that occasion abasement before people.

الثالث أن يكون المراد بالمنقصة الفقر أي لا يكون تواضعه لنقص مال بأن يكون الداعي له على التواضع الحاجة و طمع المال.

The third: that what is meant by al-manqasa is poverty — that is, that his humility is not on account of a lack of wealth, in that what moves him to humility is need and covetousness of wealth.

الرابع أن يكون المراد نفي كثرة التواضع بحيث ينتهي إلى منقصة و مذلة.

The fourth: that what is meant is the denying of excess in humility, such that it ends in deficiency and abasement.

قوله عليه السلام في غير معصية الظاهر تعلقه بالإنفاق و تعلقه بالجميع أو بهما على التنازع بعيد.

His words, peace be upon him, "in other than disobedience": the apparent view is that it attaches to the spending; and its attaching to all of them, or to two of them by way of contention, is far-fetched.