«13»- سن، المحاسن مُحَمَّدُ بْنُ عَبْدِ الْحَمِيدِ عَنْ عَمِّهِ عَبْدِ السَّلَامِ بْنِ سَالِمٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ عليه السلام قَالَ: حَدِيثٌ فِي حَلَالٍ وَ حَرَامٍ تَأْخُذُهُ مِنْ صَادِقٍ خَيْرٌ مِنَ الدُّنْيَا وَ مَا فِيهَا مِنْ ذَهَبٍ أَوْ فِضَّةٍ.

«13»- sn, al-Mahasin: Muhammad b. 'Abd al-Hamid, from his uncle 'Abd al-Salam b. Salim, from a man, from Abu 'Abd Allah, peace be upon him, who said: A report concerning the lawful and the unlawful which you take from a truthful one is better than the world and what is in it of gold or silver.

«14»- سن، المحاسن بَعْضُ أَصْحَابِنَا عَنِ ابْنِ أَسْبَاطٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ عَنْ أَبِي جَعْفَرٍ عليه السلام قَالَ: تَفَقَّهُوا فِي الْحَلَالِ وَ الْحَرَامِ وَ إِلَّا فَأَنْتُمْ أَعْرَابٌ.

«14»- sn, al-Mahasin: some of our companions, from Ibn Asbat, from al-'Ala', from Muhammad, from Abu Ja'far, peace be upon him, who said: Gain understanding in the lawful and the unlawful; and if not, then you are bedouins.

بيان: أي فأنتم في الجهل بالأحكام الشرعية كالأعراب الذين قال اللّٰه فيهم الْأَعْرابُ أَشَدُّ كُفْراً وَ نِفاقاً ١الآية و الأعراب سكان البادية لا واحد له و يجمع على أعاريب.

Elucidation: that is, you are, in your ignorance of the rulings of the law, like the bedouins of whom God said: "The bedouins are more intense in unbelief and hypocrisy" (1) — the verse. And al-a'rab are the dwellers of the desert; it has no singular, and it is pluralized as a'arib.

«15»- سن، المحاسن أَبِي عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ حَمَّادٍ عَنْ رَجُلٍ سَمِعَ أَبَا عَبْدِ اللَّهِ عليه السلام يَقُولُ لَا يَشْغَلُكَ طَلَبُ دُنْيَاكَ عَنْ طَلَبِ دِينِكَ فَإِنَّ طَالِبَ الدُّنْيَا رُبَّمَا أَدْرَكَ وَ رُبَّمَا فَاتَتْهُ فَهَلَكَ بِمَا فَاتَهُ مِنْهَا.

«15»- sn, al-Mahasin: my father, from 'Uthman b. 'Isa, from 'Ali b. Hammad, from a man who heard Abu 'Abd Allah, peace be upon him, saying: Let not the seeking of your world distract you from the seeking of your religion; for the seeker of the world sometimes attains and sometimes it escapes him, and he perishes for what escaped him of it.

بيان: أي هلك لترك طلب الدين بسبب طلب أمر من الدنيا لم يدركه أيضا فيكون قد خسر الدارين.

Elucidation: that is, he perishes for abandoning the seeking of religion by reason of the seeking of a matter of this world which he also did not attain — so that he has lost both abodes.

«16»- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ وَ أَبُو جَعْفَرٍ عَلَيْهِمَا السَّلَامُ لَوْ أُتِيتُ بِشَابٍّ مِنْ شَبَابِ الشِّيعَةِ لَا يَتَفَقَّهُ لَأَدَّبْتُهُ.

«16»- sn, al-Mahasin: my father, from Ibn Abi 'Umayr, from al-'Ala', from Muhammad, who said: Abu 'Abd Allah and Abu Ja'far, peace be upon them both, said: If a youth of the youths of the Shi'a were brought to me who did not gain understanding, I would surely discipline him.

قَالَ وَ كَانَ أَبُو جَعْفَرٍ عليه السلام يَقُولُ تَفَقَّهُوا وَ إِلَّا فَأَنْتُمْ أَعْرَابٌ.

He said: And Abu Ja'far, peace be upon him, used to say: Gain understanding; and if not, then you are bedouins.

«17»- سن، المحاسن فِي حَدِيثٍ آخَرَ لِابْنِ أَبِي عُمَيْرٍ رَفَعَهُ قَالَ قَالَ أَبُو جَعْفَرٍ عليه السلام لَوْ أُتِيتُ بِشَابٍّ مِنْ شَبَابِ الشِّيعَةِ لَا يَتَفَقَّهُ فِي الدِّينِ لَأَوْجَعْتُهُ.

«17»- sn, al-Mahasin: in another report of Ibn Abi 'Umayr, raising it, he said: Abu Ja'far, peace be upon him, said: If a youth of the youths of the Shi'a were brought to me who did not gain understanding in religion, I would surely make him smart.

«18»- سن، المحاسن فِي وَصِيَّةِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ عليه السلام يَقُولُ تَفَقَّهُوا فِي دِينِ اللَّهِ وَ لَا تَكُونُوا أَعْرَاباً فَإِنَّهُ مَنْ لَمْ يَتَفَقَّهْ فِي دِينِ اللَّهِ لَمْ يَنْظُرِ اللَّهُ إِلَيْهِ يَوْمَ الْقِيَامَةِ وَ لَمْ يُزَكِّ لَهُ عَمَلًا.

«18»- sn, al-Mahasin: in the testament of al-Mufaddal b. 'Umar, who said: I heard Abu 'Abd Allah, peace be upon him, saying: Gain understanding in the religion of God, and do not be bedouins; for whoever does not gain understanding in the religion of God, God will not look upon him on the Day of Resurrection, nor will He count any deed of his as pure.

بيان: عدم النظر كناية عن السخط و الغضب فإن من يغضب على أحد أشد الغضب لا ينظر إليه و التزكية المدح أي لا يقبل أعماله.

Elucidation: the not looking is a metaphor for displeasure and wrath; for one who is wroth with another with the utmost wrath does not look at him. And al-tazkiya is praise — that is, He does not accept his deeds.