Misbah Library
Allama Muhammad Baqir al-Majlisi 1 82

المؤمن: هُدىً وَ ذِكْرى لِأُولِي الْأَلْبابِ و قال تعالى وَ لَعَلَّكُمْ تَعْقِلُونَ

al-Mu'min: "a guidance and a reminder for those possessed of understanding"; and He, exalted, said: "and that perhaps you may understand."

الجاثية: آياتٌ لِقَوْمٍ يَعْقِلُونَ

al-Jathiya: "signs for a people who use their intellect."

الحجرات: أَكْثَرُهُمْ لا يَعْقِلُونَ

al-Hujurat: "most of them do not use their intellect."

الحديد: قَدْ بَيَّنَّا لَكُمُ الْآياتِ لَعَلَّكُمْ تَعْقِلُونَ

al-Hadid: "We have made clear to you the signs, that perhaps you may understand."

الحشر: ذلِكَ بِأَنَّهُمْ قَوْمٌ لا يَعْقِلُونَ

al-Hashr: "that is because they are a people who do not use their intellect."

«1»- مع، معاني الأخبار لي، الأمالي للصدوق الْحَافِظُ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ الثَّقَفِيِّ عَنْ عِيسَى بْنِ مُحَمَّدٍ الْكَاتِبِ عَنِ الْمَدَائِنِيِّ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عليه السلام قَالَ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ عليهما السلام عُقُولُ النِّسَاءِ فِي جَمَالِهِنَّ وَ جَمَالُ الرِّجَالِ فِي عُقُولِهِمْ ١.

1«1»- Ma'ani al-Akhbar; al-Amali of al-Saduq: al-Hafiz, from Ahmad b. 'Abd Allah al-Thaqafi, from 'Isa b. Muhammad al-Katib, from al-Mada'ini, from Ghiyath b. Ibrahim, from al-Sadiq Ja'far b. Muhammad, from his father, from his grandfather, peace be upon him, who said: 'Ali b. Abi Talib, peace be upon them both, said: The intellects of women lie in their beauty, and the beauty of men lies in their intellects. (1)

بيان: الجمال الحسن في الخلق و الخلق و قوله عليه السلام عقول النساء في جمالهن لعل المراد أنه لا ينبغي أن ينظر إلى عقلهن لندرته بل ينبغي أن يكتفى بجمالهن أو المراد أن عقلهن غالبا لازم لجمالهن و الأول أظهر.

Exposition: al-jamal (beauty) is excellence in form and in character. As for his saying, peace be upon him, "the intellects of women lie in their beauty" — the meaning may be that one ought not to look to their intellect, given its rarity, but rather be content with their beauty; or the meaning may be that their intellect is for the most part bound up with their beauty. The first is the more evident.

«2»- لي، الأمالي للصدوق الْعَطَّارُ عَنْ أَبِيهِ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْبَزَنْطِيِّ عَنْ جَمِيلٍ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عليهما السلام قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ عليه السلام يَقُولُ أَصْلُ الْإِنْسَانِ لُبُّهُ وَ عَقْلُهُ دِينُهُ وَ مُرُوَّتُهُ حَيْثُ يَجْعَلُ نَفْسَهُ وَ الْأَيَّامُ دُوَلٌ وَ النَّاسُ إِلَى آدَمَ شَرَعٌ سَوَاءٌ.

2«2»- al-Amali of al-Saduq: al-'Attar, from his father, from Sahl, from Muhammad b. 'Isa, from al-Bazanti, from Jamil, from al-Sadiq Ja'far b. Muhammad, peace be upon them both, who said: The Commander of the Faithful, peace be upon him, used to say: The root of a man is his understanding, his intellect is his religion, and his manliness is where he places himself. The days are turns of fortune, and people are equal in their descent from Adam.

بيان: اللب بضم اللام خالص كل شي ء و العقل و المراد هنا الثاني أي تفاضل أفراد الإنسان في شرافة أصلهم إنما هو بعقولهم لا بأنسابهم و أحسابهم ثم بين عليه السلام أن العقل الذي هو منشأ الشرافة إنما يظهر باختياره الحق من الأديان و بتكميل دينه بمكملات الإيمان و المروءة مهموزا بضم الميم و الراء الإنسانية ٢مشتق من المرء و قد يخفف بالقلب و الإدغام و الظاهر أن المراد أن إنسانية المرء و كماله و نقصه فيها إنما يعرف بما يجعل نفسه فيه و يرضاه لنفسه من الأشغال و الأعمال و

Exposition: al-lubb, with a damma on the lam, is the pure essence of anything, and also the intellect; the second is what is meant here. That is, the precedence of individual men in the nobility of their origin rests upon their intellects, not upon their lineages or their ancestral merits. Then he, peace be upon him, explained that the intellect which is the source of nobility appears only through choosing the true religion from among the religions, and through perfecting one's religion with the things that perfect faith. And al-muruwwa, with hamza and with a damma on the mim and the ra', is humanity (2), derived from al-mar' (man); it is sometimes lightened by substitution and assimilation. What is apparently meant is that a man's humanity, and his completeness or deficiency therein,

(١)يحتمل أن يكون مراده عليه السلام حث الرجال و ترغيبهم فيما يكمل به عقولهم و تحريصهم على ترك تزيين جمالهم و ما يتعلق بظاهرهم. مثل ما تقول: انت لرجل كم ترغب في تحسين ظاهرك و نظافة وجهك و جعادة شعرك؟! دع ذلك للنساء، انما جمال الرجل في تكميل عقله و تزكية نفسه و على ذلك فالمراد بالجمال هو حسن الظاهر و الخلق.It may be that his intent, peace be upon him, was to urge men and encourage them toward what perfects their intellects, and to press them to abandon the adorning of their beauty and what pertains to their outward appearance. It is as when you say to a man: How much do you care for improving your appearance, the cleanliness of your face, the curling of your hair?! Leave that to women — a man's beauty lies only in perfecting his intellect and purifying his soul. On this reading, what is meant by "beauty" is excellence of outward form and of character.
(٢)و قد اخطأ رحمه اللّٰه فان هذه الاشتقاقات كالانسانية و المروة و الفتوة و نحوها لافادة ظهور آثار مبدأ الاشتقاق فمعنى المروة ظهور آثار المرء مقابل المرأة في الإنسان و هو علو النظر و الصفح عن المناقشة في صغائر العيوب و الوفاء و نحوها.He erred here, God have mercy on him, for derivations of this kind — insaniyya (humanity), muruwwa (manliness), futuwwa (chivalry) and the like — serve to convey the appearance of the effects of the root from which they derive. So the meaning of muruwwa is the appearance in a person of the qualities of the man (al-mar') as against the woman (al-mar'a): loftiness of outlook, overlooking petty faults rather than disputing them, fidelity, and the like.