Misbah Library
Allama Muhammad Baqir al-Majlisi 1 223

«9»- وَ قَالَ عليه السلام إِذَا ازْدَحَمَ الْجَوَابُ خَفِيَ الصَّوَابُ.

«9»- And he said, peace be upon him: When answers throng, the right one is hidden.

بيان: لعل فيه دلالة على المنع عن سؤال مسألة واحدة عن جماعة كثيرة.

Elucidation: perhaps in it there is an indication of the forbidding of asking a single question of a large group.

«10»- نهج، نهج البلاغة قَالَ عليه السلام يَا كُمَيْلُ مُرْ أَهْلَكَ أَنْ يَرُوحُوا ١فِي كَسْبِ الْمَكَارِمِ وَ يُدْلِجُوا ٢فِي حَاجَةِ مَنْ هُوَ نَائِمٌ.

«10»- nhj, the Nahj al-Balagha: He said, peace be upon him: O Kumayl, command your family to go forth (1) in the earning of noble deeds and to travel by night (2) in the need of one who is asleep.

«11»- وَ قَالَ عليه السلام لَا تَسْأَلْ عَمَّا لَمْ يَكُنْ فَفِي الَّذِي قَدْ كَانَ لَكَ شُغُلٌ.

«11»- And he said, peace be upon him: Do not ask about what has not been; for in what has already been there is occupation enough for you.

«12»- وَ قَالَ عليه السلام فِي وَصِيَّتِهِ لِلْحَسَنِ عليه السلام إِنَّمَا قَلْبُ الْحَدَثِ ٣كَالْأَرْضِ الْخَالِيَةِ مَا أُلْقِيَ فِيهَا مِنْ شَيْ ءٍ قَبِلَتْهُ فَبَادَرْتُكَ بِالْأَدَبِ قَبْلَ أَنْ يَقْسُوَ قَلْبُكَ وَ يَشْتَغِلَ لُبُّكَ إِلَى قَوْلِهِ عليه السلام وَ اعْلَمْ يَا بُنَيَّ أَنَّ أَحَبَّ مَا أَنْتَ آخِذٌ بِهِ مِنْ وَصِيَّتِي تَقْوَى اللَّهِ وَ الِاقْتِصَارُ عَلَى مَا افْتَرَضَهُ اللَّهُ عَلَيْكَ وَ الْأَخْذُ بِمَا مَضَى عَلَيْهِ الْأَوَّلُونَ مِنْ آبَائِكَ وَ الصَّالِحُونَ مِنْ أَهْلِ بَيْتِكَ فَإِنَّهُمْ لَمْ يَدَعُوا أَنْ نَظَرُوا لِأَنْفُسِهِمْ كَمَا أَنْتَ نَاظِرٌ وَ فَكَّرُوا كَمَا أَنْتَ مُفَكِّرٌ ثُمَّ رَدَّهُمْ آخِرُ ذَلِكَ إِلَى الْأَخْذِ بِمَا عَرَفُوا وَ الْإِمْسَاكِ عَمَّا لَمْ يُكَلَّفُوا فَإِنْ أَبَتْ نَفْسُكَ أَنْ تَقْبَلَ ذَلِكَ دُونَ أَنْ تَعْلَمَ كَمَا عَلِمُوا فَلْيَكُنْ طَلَبُكَ ذَلِكَ بِتَفَهُّمٍ وَ تَعَلُّمٍ لَا بِتَوَرُّطِ الشُّبُهَاتِ وَ عُلُوِّ الْخُصُومَاتِ وَ ابْدَأْ قَبْلَ نَظَرِكَ فِي ذَلِكَ بِالاسْتِعَانَةِ عَلَيْهِ بِإِلَهِكَ وَ الرَّغْبَةِ إِلَيْهِ فِي تَوْفِيقِكَ وَ تَرْكِ كُلِّ شَائِبَةٍ أَوْلَجَتْكَ ٤فِي شُبْهَةٍ أَوْ أَسْلَمَتْكَ إِلَى ضَلَالَةٍ فَإِذَا أَيْقَنْتَ أَنْ صَفَا قَلْبُكَ فَخَشَعَ وَ تَمَّ رَأْيُكَ وَ اجْتَمَعَ وَ كَانَ هَمُّكَ فِي ذَلِكَ هَمّاً وَاحِداً فَانْظُرْ فِيمَا فَسَّرْتُ لَكَ وَ إِنْ أَنْتَ لَمْ يَجْتَمِعْ لَكَ مَا تُحِبُّ مِنْ نَفْسِكَ وَ فَرَاغِ نَظَرِكَ وَ فِكْرِكَ فَاعْلَمْ أَنَّكَ إِنَّمَا تَخْبِطُ الْعَشْوَاءَ ٥أَوْ تَتَوَرَّطُ الظَّلْمَاءَ ٦وَ لَيْسَ طَالِبُ الدِّينِ مَنْ خَبَطَ وَ لَا خَلَطَ وَ الْإِمْسَاكُ عَنْ ذَلِكَ أَمْثَلُ إِلَى قَوْلِهِ عليه السلام فَإِنْ أَشْكَلَ عَلَيْكَ شَيْ ءٌ

«12»- And he said, peace be upon him, in his testament to al-Hasan, peace be upon him: The heart of the young man (3) is but like empty ground: whatever is cast into it, it accepts. So I hastened to you with discipline before your heart should harden and your understanding be occupied — down to his words, peace be upon him: And know, O my son, that the most beloved of what you take of my testament is the fear of God, and the restricting of yourself to what God has made obligatory upon you, and the taking of that upon which the first ones of your fathers and the righteous of the people of your house went. For they did not leave off looking to themselves as you look, and thinking as you think; then the end of that brought them back to the taking of what they knew and the withholding from what they were not charged with. So if your soul refuses to accept that without your knowing as they knew, then let your seeking of that be with understanding and learning, not with the plunging into ambiguities and the raising of disputes. And before your looking into that, begin by seeking help upon it from your God, and by turning to Him for your success, and by leaving every doubtful thing that has brought you (4) into an ambiguity or has delivered you over to an error. And when you are certain that your heart has become pure and humbled, and that your judgement has been completed and gathered, and that your concern in that has become a single concern — then look into what I have expounded for you. And if what you love of yourself, and of the freeing of your looking and your thought, is not gathered for you, then know that you are only blundering as the night-blind camel blunders (5), or plunging into the darkness (6); and he is no seeker of religion who blunders or confuses, and the withholding from that is the more proper — down to his words, peace be upon him: And if anything is obscure to you

(١)يمكن أن يكون من راح يروح أي جاء، أو روح من باب التفعيل، أو ذهب في الرواح اي العشي، أو من راح يراح. اي أسرع فرحا.It is possible that it is from raha yaruhu — that is, he came; or rawwaha, of the second form; or he went in the rawah, that is, the evening; or from raha yurahu, that is, he hastened with joy.
(٢)أدلج إدلاجا: سار في الليل كله أو في آخره.adlaja idlajan: he travelled the whole night, or at the end of it.
(٣)أي الشاب.That is, the youth.
(٤)أي ادخلتك.That is, has brought you in.
(٥)العشواء: الناقة الضيقة البصر أو التي لا تبصر في الليل و تطأ كل شي ء، و المعني: أنك تتصرف في الأمور علي غير بصيرة و هو مثل للمتهافت في الشي ء، و للذي يركب رأسه و لا يهتم لعاقبته.al-'ashwa': the she-camel of narrow sight, or the one that does not see at night and treads upon everything. And the meaning is that you deal with affairs without insight; and it is a proverb for the one who rushes headlong into a thing, and for the one who follows his own head and does not care for its outcome.
(٦)أي تقع في ورطة لا يسهل التخلص منها. و الورطة بفتح الواو و سكون الراء: الهوة الغامضة و الهلكة.That is, you fall into a plight from which escape is not easy. And al-warta, with fatha on the waw and quiescence of the ra': the obscure pit, and destruction.