بيان: التقدير في المعيشة ترك الإسراف و التقتير و لزوم الوسط أي جعلها بقدر معلوم يوافق الشرع و العقل و النوائب المصائب.

Elucidation: measured management in livelihood is the abandoning of extravagance and of stinting and the keeping to the middle — that is, the making of it according to a known measure that accords with the law and with the intellect. And al-nawa'ib are misfortunes.

«5»- لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنِ ابْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ عليهم السلام قَالَ: دَخَلَ رَسُولُ اللَّهِ صلى اللّٰه عليه و آله الْمَسْجِدَ فَإِذَا جَمَاعَةٌ قَدْ أَطَافُوا بِرَجُلٍ فَقَالَ مَا هَذَا فَقِيلَ عَلَّامَةٌ قَالَ وَ مَا الْعَلَّامَةُ قَالُوا أَعْلَمُ النَّاسِ بِأَنْسَابِ الْعَرَبِ وَ وَقَائِعِهَا وَ أَيَّامِ الْجَاهِلِيَّةِ وَ بِالْأَشْعَارِ وَ الْعَرَبِيَّةِ فَقَالَ النَّبِيُّ صلى اللّٰه عليه و آله ذَاكَ عِلْمٌ لَا يَضُرُّ مَنْ جَهِلَهُ وَ لَا يَنْفَعُ مَنْ عَلِمَهُ.

«5»- li, the Amali of al-Saduq: Ibn Idris, from al-Barqi, from Muhammad b. 'Isa, from al-Dihqan, from Durust, from Ibn 'Abd al-Hamid, from Abu al-Hasan Musa b. Ja'far, from his forefathers, peace be upon them, who said: The Messenger of God — may God bless him and his family — entered the mosque, and behold, a company had gathered round a man. And he said: What is this? It was said: A great scholar. He said: And what is a great scholar? They said: The most knowing of people concerning the genealogies of the Arabs and their battle-days and the days of the Jahiliyya, and concerning poetry and the Arabic tongue. And the Prophet — may God bless him and his family — said: That is a knowledge which does not harm one who is ignorant of it, nor profit one who knows it.

مع، معاني الأخبار أبي عن سعد عن اليقطيني عن الدهقان مثله- سر، السرائر من كتاب جعفر بن محمد بن سنان الدهقان عن عبيد اللّٰه عن درست عن عبد الحميد بن أبي العلاء عنه عليه السلام مثله.

m', Ma'ani al-Akhbar: my father, from Sa'd, from al-Yaqtini, from al-Dihqan, the like of it. — sr, al-Sara'ir, from the book of Ja'far b. Muhammad b. Sinan al-Dihqan, from 'Ubayd Allah, from Durust, from 'Abd al-Hamid b. Abi al-'Ala', from him, peace be upon him, the like of it.

غو، غوالي اللئالي عَنِ الْكَاظِمِ عليه السلام مِثْلَهُ وَ زَادَ فِي آخِرِهِ ثُمَّ قَالَ عليه السلام إِنَّمَا الْعِلْمُ ثَلَاثَةٌ آيَةٌ مُحْكَمَةٌ ١أَوْ فَرِيضَةٌ عَادِلَةٌ أَوْ سُنَّةٌ قَائِمَةٌ وَ مَا خَلَاهُنَّ هُوَ فَضْلٌ.

ghw, Ghawali al-La'ali, from al-Kazim, peace be upon him, the like of it; and he added at the end of it: Then he, peace be upon him, said: Knowledge is only three: a firm verse (1), or an equitable obligation, or an upright practice; and what is besides these is superfluity.

بيان: العلامة صيغة مبالغة أي كثير العلم و التاء للمبالغة قوله صلى اللّٰه عليه و آله و ما العلامة أي ما حقيقة علمه الذي به اتصف بكونه علامة و هو أي نوع من أنواع العلامة و التنوع باعتبار أنواع صفة العلم و الحاصل ما معنى العلامة الذي قلتم و أطلقتم عليه إنما العلم أي العلم النافع ثلاثة آية محكمة أي واضحة الدلالة أو غير منسوخة فإن المتشابه و المنسوخ لا ينتفع بهما كثيرا من حيث المعنى و فريضة عادلة قال في النهاية فريضة عادلة أراد العدل في القسمة أي معدلة على السهام المذكورة في الكتاب و السنة من غير جور و يحتمل أن يريد أنها مستنبطة من الكتاب و السنة فتكون هذه الفريضة تعدل بما أخذ عنهما انتهى و الأظهر أن المراد مطلق الفرائض أي الواجبات أو ما علم وجوبه من القرآن و الأول أظهر لمقابلة الآية المحكمة و وصفها بالعادلة لأنها متوسطة بين الإفراط و التفريط و قيل المراد بها ما اتفق عليه

Elucidation: al-'allama is a form of intensification — that is, one of much knowledge; and the ta' is for intensification. His words, may God bless him and his family, "and what is a great scholar" — that is, what is the reality of his knowledge by which he was described as being a great scholar; and it — that is, which kind of the kinds of great scholar, the kinds being by consideration of the kinds of the quality of knowledge. And the upshot is: what is the meaning of "great scholar", which you have said and applied to him. "Knowledge is only" — that is, the profitable knowledge — "three: a firm verse" — that is, of clear signification, or not abrogated; for the ambiguous and the abrogated are not much profited from with respect to meaning. "And an equitable obligation": he said in al-Nihaya: "an equitable obligation" — he meant justice in the apportioning; that is, adjusted to the shares mentioned in the Book and the sunna, without wrong. And it is possible that he means that it is derived from the Book and the sunna, so that this obligation is equated with what is taken from those two. End. And the more evident is that what is meant is obligations absolutely — that is, the required duties, or what is known to be obligatory from the Qur'an; and the first is the more evident, because of its being set opposite the firm verse; and its being described as equitable is because it is midway between excess and defect. And it is said that what is meant by it is what has been agreed upon by