Allama Muhammad Baqir al-Majlisi
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ابْنِ مُسْكَانَ ١عَنْ أَبِي عَبْدِ اللَّهِ عليه السلام قَالَ: لَمْ يُقْسَمْ بَيْنَ الْعِبَادِ أَقَلُّ مِنْ خَمْسٍ الْيَقِينُ وَ الْقُنُوعُ وَ الصَّبْرُ وَ الشُّكْرُ وَ الَّذِي يَكْمُلُ بِهِ هَذَا كُلُّهُ الْعَقْلُ.
Ibn Muskan (1), from Abu 'Abd Allah, peace be upon him, who said: Nothing less than five has been apportioned among the servants: certainty, contentment, patience, gratitude — and that by which all this is made complete, the intellect.
سن، المحاسن عثمان بن عيسى مثله بيان أي هذه الخصال في الناس أقل وجودا من سائر الخصال و من كان له عقل يكون فيه جميعها على الكمال فيدل على ندرة العقل أيضا.
sn, al-Mahasin: 'Uthman b. 'Isa, the like of it. Elucidation: that is, these qualities are found among people less than the rest of the qualities; and whoever has intellect, all of them are in him in their completeness. So it indicates the rarity of the intellect as well.
«10»- ل، الخصال فِي الْأَرْبَعِمِائَةِ مَنْ كَمَلَ عَقْلُهُ حَسُنَ عَمَلُهُ.
«10»- l, al-Khisal, in the Four Hundred: Whoever's intellect is complete, his deed is good.
«11»- ن، عيون أخبار الرضا عليه السلام الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ صَالِحٍ الرَّازِيِّ عَنْ حَمْدَانَ الدِّيوَانِيِّ قَالَ قَالَ الرِّضَا عليه السلام صَدِيقُ كُلِّ امْرِئٍ عَقْلُهُ وَ عَدُوُّهُ جَهْلُهُ ٢.
«11»- n, 'Uyun Akhbar al-Rida, peace be upon him: al-Daqqaq, from al-Asadi, from Ahmad b. Muhammad b. Salih al-Razi, from Hamdan al-Diwani, who said: al-Rida, peace be upon him, said: Every man's friend is his intellect, and his enemy is his ignorance (2).
(١)بضم الميم و سكون السين المهملة، اسم والد عبد اللّٰه، قال النجاشيّ: ص 148 عبد اللّٰه بن مسكان، ابو محمّد مولي عنزه، ثقة، عين، روى عن أبي الحسن موسي عليه السلام، و قيل انه روي عن أبي عبد اللّٰه عليه السلام و ليس بثبت، له كتب منها كتاب في الإمامة، و كتاب في الحلال و الحرام، و أكثره عن محمّد بن عليّ بن أبي شعبة الحلبيّ و ذكر طرقه إليه فقال بعده: مات في أيام أبي الحسن قبل الحادثة، عده الكشّيّ في ص 239 ممن اجتمعت العصابة علي تصحيح ما يصحّ عنهم و تصديقهم لما يقولون، و أقروا لهم بالفقه، من أصحاب أبي عبد اللّٰه عليه السلام. و قال في ص 243: لم يسمع من أبي عبد اللّٰه عليه السلام الا حديث «من أدرك المشعر فقد أدرك الحجّ» إلي أن قال: و زعم أبو النضر محمّد بن مسعود أن ابن مسكان كان لا يدخل علي أبي عبد اللّٰه عليه السلام شفقة أن لا يوفيه حقّ اجلاله فكان يسمع من أصحابه و يأتي ان يدخل عليه اجلالا له و اعظاما له عليه السلام انتهي. اقول: يوجد له روايات كثيرة في أبواب الفقه و غيرها عن أبي عبد اللّٰه عليه السلام حتّي نقل عن المجلسيّ الأول رحمه اللّٰه انها تبلغ قريبا من ثلاثين حديثا من الكتب الأربعة و غيرها فلازم صحة كلام النجاشيّ و الكشّيّ ارسال تلك الأحاديث، و هو بعيد جدا و يمكن حمل كلامهما علي عدم روايته عنه عليه السلام بالمشافهة فلا مانع من سؤاله عنه عليه السلام بالمكاتبة كما يومي بذلك الكشّيّ في رجاله: قال: و زعم يونس ان ابن مسكان سرح مسائل الي أبي عبد اللّٰه عليه السلام يسأله فيها و اجابه عليها. من ذلك: ما خرج إليه مع إبراهيم بن ميمون كتب إليه يسأله عن خصي دلس نفسه علي امرأة، قال يفرق بينهما و يوجع ظهره.With damma on the mim and sukun on the undotted sin; it is the name of the father of 'Abd Allah. Al-Najashi said, p. 148: 'Abd Allah b. Muskan, Abu Muhammad, client of 'Anaza, trustworthy, a man of note; he related from Abu al-Hasan Musa, peace be upon him. It is said that he related from Abu 'Abd Allah, peace be upon him, but that is not established. He has books, among them a book on the Imamate and a book on the lawful and the unlawful, most of it from Muhammad b. 'Ali b. Abi Shu'ba al-Halabi. And he mentioned his routes to him, then said after it: He died in the days of Abu al-Hasan, before the incident. Al-Kashshi counted him, at p. 239, among those upon whose soundness the party has agreed — accepting what is soundly transmitted from them, holding them truthful in what they say, and acknowledging their jurisprudence — from among the companions of Abu 'Abd Allah, peace be upon him. And he said at p. 243: He heard from Abu 'Abd Allah, peace be upon him, only the tradition "Whoever reaches al-Mash'ar has reached the Hajj" — until he said: And Abu al-Nadr Muhammad b. Mas'ud held that Ibn Muskan would not enter upon Abu 'Abd Allah, peace be upon him, out of apprehension that he would not render him the full due of his reverence; so he would hear from his companions and refrain from entering upon him, out of reverence and magnification for him, peace be upon him — end of quotation. I say: there are found for him many narrations in the chapters of jurisprudence and elsewhere from Abu 'Abd Allah, peace be upon him, so much so that it is transmitted from al-Majlisi the First, may God have mercy on him, that they amount to nearly thirty traditions in the Four Books and elsewhere. So the soundness of the statement of al-Najashi and al-Kashshi would require that those traditions be chainless, which is very far-fetched. It is possible to construe their statement as meaning that he did not relate from him, peace be upon him, face to face — so there is no objection to his questioning him, peace be upon him, by correspondence, as al-Kashshi hints in his Rijal. He said: And Yunus held that Ibn Muskan sent questions to Abu 'Abd Allah, peace be upon him, asking him about them, and he answered him upon them. Among these is what went out to him with Ibrahim b. Maymun: he wrote to him asking about a eunuch who misrepresented himself to a woman. He said: They are to be separated, and his back is to be beaten.
(٢)لان شأن كل أحد ايصال صديقه الي ما فيه سعادته و منفعته و دفع المضار و الشرور عنه، و شان العدو بالعكس و هذه الصفات في العقل و الجهل اقوي و أشد اذ بالعقل يصل الإنسان الى الخيرات، و يعرف ما فيه السعادة و الشقاوة، و يسلك سبيل الهداية و الرشاد، و يميز بين الحق و الباطل، و به يعبد الرحمن، و يكتسب الجنان. و بالجهل يسلك سبيل الغي و الجهالة، و يقع في ورطة الشر و الضلالة، و به يعبد الشيطان، و يكتسب غضب الرحمن، فاطلاق الصديق على العقل اجدر كما ان اطلاق العدو علي الجهل أولي.Because the part of everyone is to bring his friend to what holds his felicity and his benefit, and to repel harms and evils from him; and the part of the enemy is the reverse. And these attributes are stronger and more intense in the intellect and in ignorance — for by the intellect man attains to good things, knows wherein lie felicity and wretchedness, travels the path of guidance and right direction, and distinguishes between truth and falsehood; and by it the Merciful is worshipped and the gardens are earned. And by ignorance he travels the path of error and ignorance, and falls into the abyss of evil and misguidance; and by it Satan is worshipped and the wrath of the Merciful is earned. So the application of "friend" to the intellect is the more fitting, just as the application of "enemy" to ignorance is the more proper.