عَامِرِ بْنِ وَاثِلَةَ الْكِنَانِيِّ ١يَا أَبَا الطُّفَيْلِ الْعِلْمُ عِلْمَانِ عِلَمٌ لَا يَسَعُ النَّاسَ إِلَّا النَّظَرُ فِيهِ وَ هُوَ صِبْغَةُ الْإِسْلَامِ ٢وَ عِلْمٌ يَسَعُ النَّاسَ تَرْكُ النَّظَرِ فِيهِ وَ هُوَ قُدْرَةُ اللَّهِ عَزَّ وَ جَلَّ.
'Amir b. Wathila al-Kinani (1): O Abu al-Tufayl, knowledge is two knowledges: a knowledge into which people have no latitude but to look — and it is the dye of Islam (2); and a knowledge into which people have latitude to leave off looking — and it is the power of God, mighty and majestic.
بيان: قال الفيروزآبادي الصبغة بالكسر الدين و الملة و صبغة اللّٰه فطرة اللّٰه أو التي أمر اللّٰه بها محمدا صلى اللّٰه عليه و آله و هي الختانة انتهى.
Elucidation: al-Fayruzabadi said: al-sibgha, with kasra, is religion and the creed; and the dye of God is the primordial nature of God, or that which God commanded Muhammad, may God bless him and his family, and it is circumcision. End.
أقول: المراد بالصبغة هنا الملة أو كل ما يصبغ الإنسان بلون الإسلام من العقائد الحقة و الأعمال الحسنة و الأحكام الشرعية و قدرة اللّٰه تعالى لعل المراد بها هنا تقدير الأعمال و تعلق قدرة اللّٰه بخلقها أي علم القضاء و القدر و الجبر و الاختيار فإنه قد نهي عن التفكر فيها.
I say: what is meant by al-sibgha here is the creed, or everything that dyes a man with the colour of Islam, of true beliefs and good deeds and the rulings of the law. And "the power of God the Exalted" — perhaps what is meant by it here is the determining of deeds and the attaching of God's power to the creating of them; that is, the science of the decree and the determining, and of compulsion and free choice, for there has come a prohibition against reflecting upon them.
وَ فِي نَهْجِ الْبَلَاغَةِ أَنَّهُ قَالَ أَمِيرُ الْمُؤْمِنِينَ عليه السلام وَ قَدْ سُئِلَ عَنِ الْقَدَرِ فَقَالَ طَرِيقٌ مُظْلِمٌ فَلَا تَسْلُكُوهُ وَ بَحْرٌ عَمِيقٌ فَلَا تَلِجُوهُ وَ سِرُّ اللَّهِ فَلَا تَتَكَلَّفُوهُ.
And in the Nahj al-Balagha, that the Commander of the Faithful, peace be upon him, said — and he had been asked about the determining — and he said: a dark road, so do not travel it; and a deep sea, so do not enter it; and the secret of God, so do not burden yourselves with it.
«2»- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ عليه السلام قَالَ: قَالَ لُقْمَانُ لِابْنِهِ لِلْعَالِمِ ثَلَاثُ عَلَامَاتٍ الْعِلْمُ بِاللَّهِ وَ بِمَا يُحِبُّ وَ مَا يَكْرَهُ الْخَبَرَ.
«2»- l, al-Khisal: my father, from Sa'd, from al-Qasim b. Muhammad, from al-Minqari, from Hammad b. 'Isa, from Abu 'Abd Allah, peace be upon him, who said: Luqman said to his son: The knower has three marks: the knowledge of God, and of what He loves, and of what He hates — the report.
بيان: العلم باللّٰه يشمل العلم بوجوده تعالى و صفاته و المعاد بل جميع العقائد الضرورية و يمكن إدخال بعضها فيما يحب.
Elucidation: the knowledge of God includes the knowledge of His existence, exalted be He, and of His attributes, and of the return; rather, of all the necessary beliefs. And it is possible to bring some of them under "what He loves".
«3»- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنِ الْمُعَلَّى عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ الْعَمِّيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ الْبَجَلِيِّ عَنْ أَبِي بَحْرٍ عَنْ شُرَيْحٍ الْهَمْدَانِيِّ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَنِ الْحَارِثِ الْأَعْوَرِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ عليه السلام ثَلَاثٌ بِهِنَّ يَكْمُلُ الْمُسْلِمُ التَّفَقُّهُ فِي الدِّينِ وَ التَّقْدِيرُ فِي الْمَعِيشَةِ وَ الصَّبْرُ عَلَى النَّوَائِبِ.
«3»- l, al-Khisal: my father, from Sa'd, from al-Barqi, from al-Mu'alla, from Muhammad b. Jumhur al-'Ammi, from Ja'far b. Bashir al-Bajali, from Abu Bahr, from Shurayh al-Hamdani, from Abu Ishaq al-Sabi'i, from al-Harith al-A'war, who said: The Commander of the Faithful, peace be upon him, said: Three things by which the Muslim is made complete: understanding in religion, and measured management in livelihood, and patience in misfortunes.
«4»- ب، قرب الإسناد ابْنُ ظَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ عليه السلام قَالَ: لَا يَذُوقُ الْمَرْءُ مِنْ حَقِيقَةِ الْإِيمَانِ حَتَّى يَكُونَ فِيهِ ثَلَاثُ خِصَالٍ الْفِقْهُ فِي الدِّينِ وَ الصَّبْرُ عَلَى الْمَصَائِبِ وَ حُسْنُ التَّقْدِيرِ فِي الْمَعَاشِ.
«4»- b, Qurb al-Isnad: Ibn Zarif, from Ibn 'Ulwan, from Ja'far, from his father, from 'Ali, peace be upon him, who said: A man does not taste of the reality of faith until three traits are in him: understanding in religion, and patience in afflictions, and goodness of measured management in livelihood.