Bihar al-Anwar

Allama Muhammad Baqir al-Majlisi 1 90

عدم اختياره في ذلك أو يكون بغضه تعالى لما يختاره بسوء اختياره من قبائح أعماله مع كونه مختارا في تركه و اللّٰه يعلم ١.

his having no choice in that. Or His hatred, exalted be He, may be for what he chooses by his evil choice of the base among his deeds, while being free to leave it. And God knows (1).

«17»- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ عليه السلام قَالَ: دِعَامَةُ الْإِنْسَانِ الْعَقْلُ وَ مِنَ الْعَقْلِ الْفِطْنَةُ وَ الْفَهْمُ وَ الْحِفْظُ وَ الْعِلْمُ فَإِذَا كَانَ تَأْيِيدُ عَقْلِهِ مِنَ النُّورِ كَانَ عَالِماً حَافِظاً زَكِيّاً فَطِناً فَهِماً وَ بِالْعَقْلِ يَكْمُلُ وَ هُوَ دَلِيلُهُ وَ مُبْصِرُهُ وَ مِفْتَاحُ أَمْرِهِ.

«17»- 'a, 'Ilal al-Shara'i': Ibn al-Walid, from al-Saffar, from Ahmad b. Muhammad, from Ibn Mahbub, from some of his companions, from Abu 'Abd Allah, peace be upon him, who said: The pillar of man is the intellect; and of the intellect are acuteness, understanding, retention and knowledge. So when the support of his intellect is from the light, he is knowing, retentive, pure, acute, understanding. And by the intellect he is made complete; and it is his guide, his beholder and the key of his affair.

بيان: الدعامة بالكسر عماد البيت و الفطنة سرعة إدراك الأمور على الاستقامة و النور لما كان سببا لظهور المحسوسات يطلق على كل ما يصير سببا لظهور الأشياء على الحس أو العقل فيطلق على العلم و على أرواح الأئمة عليهم السلام و على رحمة اللّٰه سبحانه و على ما يلقيه في قلوب العارفين من صفاء و جلاء به يظهر عليهم حقائق الحكم و دقائق الأمور و على الرب تبارك و تعالى لأنه نور الأنوار و منه يظهر جميع الأشياء في الوجود العيني و الانكشاف العلمي و هنا يحتمل الجمر و قوله زكيا فيما رأينا من النسخ بالزاء فهو بمعنى الطهارة عن الجهل و الرذائل و في الكافي مكانه ذاكرا.

Elucidation: al-di'ama, with kasra, is the pillar of the house. Al-fitna is swiftness in grasping matters aright. And light, since it is a cause of the appearance of sensible things, is applied to everything that becomes a cause of the appearance of things to the sense or to the intellect. So it is applied to knowledge, and to the spirits of the Imams, peace be upon them, and to the mercy of God, glory be to Him, and to what He casts into the hearts of the knowers of clarity and lustre, by which the realities of wisdom and the subtleties of matters are made manifest to them; and to the Lord, blessed and exalted, because He is the Light of lights, and from Him all things appear in outward existence and in the disclosure of knowledge. And here al-jamr is possible. And his words "pure" — in the copies we have seen it is with the za', so it is in the sense of purity from ignorance and from base qualities; and in al-Kafi in its place is "mindful".

«18»- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عليهما السلام قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يُبْغِضُ الشَّيْخَ الْجَاهِلَ وَ الْغَنِيَّ الظَّلُومَ وَ الْفَقِيرَ الْمُخْتَالَ.

«18»- b, Qurb al-Isnad: Harun, from Ibn Sadaqa, from Ja'far b. Muhammad, peace be upon them both, who said: God, blessed and exalted, hates the ignorant old man, the oppressive rich man, and the proud poor man.

بيان: تخصيص الجاهل بالشيخ لكون الجهل منه أقبح لمضي زمان طويل يمكنه فيه تحصيل العلم و تخصيص الظلوم بالغني لكون الظلم منه أفحش لعدم الحاجة و تخصيص المختال أي المتكبر بالفقير لأنه منه أشنع إذ الغني إذا تكبر فله عذر في ذلك لما يلزم الغنى من الفخر و العجب و الطغيان.

Elucidation: The singling out of the ignorant as an old man is because ignorance from him is more repugnant, since a long time has passed in which he might have acquired knowledge. And the singling out of the oppressive as rich is because oppression from him is more outrageous, since he has no need. And the singling out of the proud — that is, the arrogant — as poor is because it is more disgraceful from him; for the rich man, when he is arrogant, has some excuse in that, on account of the boasting, self-admiration and insolence that attach to wealth.

(١)مراده رحمه اللّٰه رفع المنافاة التي تتراءي بين البغض و بين كون حماقة الاحمق غير مستندة الي اختياره و لا يخفى ان المنافاة لا ترتفع بما ذكره رحمه اللّٰه من الوجهين فان العلم بدناءة الرتبة لا تسمي بغضا، و كذا عدم توفيقه لعدم قابليته، و ما يختاره من القبيح لحماقته ينتهيان بالأخرة الي ما لا بالاختيار فالاشكال بحاله. و الحق ان بغضه كما يظهر من تعليله عليه السلام بمعني منعه ممّا من شان الإنسان ان يتلبس به و هو العقل الذي هو أحبّ الأشياء إلى اللّٰه لنقص في خلقته فهو بغض تكويني بمعنى التبعيد من مزايا الخلقة لا بغض تشريعي بمعنى تبعيده من المغفرة و الجنة و الذي ينافي عدم الاختيار هو البغض بالمعني الثاني لا الأول. ط.What he intends, may God have mercy on him, is to remove the incompatibility that appears between hatred and the fact that the fool's folly is not traceable to his own choice. And it is not hidden that the incompatibility is not removed by the two aspects he mentioned, may God have mercy on him; for knowledge of the baseness of a rank is not called hatred, and likewise the withholding of success on account of lack of capacity; and what he chooses of the base on account of his folly comes at last to what is not by choice. So the difficulty stands as it was. The truth is that His hatred — as appears from his reasoning, peace be upon him — is in the sense of withholding him from that with which it is man's part to be clothed, namely the intellect, which is the most beloved of things to God, on account of a deficiency in his constitution. So it is a creative hatred, in the sense of distancing from the advantages of the constitution — not a legislative hatred, in the sense of distancing him from forgiveness and the Garden. And what is incompatible with the absence of choice is hatred in the second sense, not the first. T.