«19»- ثو، ثواب الأعمال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ أَبِي مُحَمَّدٍ الرَّازِيِّ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنْ إِبْرَاهِيمَ بْنِ بَكْرِ بْنِ أَبِي سَمَّاكٍ عَنِ الْفَضْلِ ١بْنِ عُثْمَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ عليه السلام يَقُولُ مَنْ كَانَ عَاقِلًا خُتِمَ لَهُ بِالْجَنَّةِ إِنْ شَاءَ اللَّهُ.
«19»- thw, Thawab al-A'mal: my father, from Ahmad b. Idris, from al-Ash'ari, from Muhammad b. Hassan, from Abu Muhammad al-Razi, from al-Husayn b. Yazid, from Ibrahim b. Bakr b. Abi Sammak, from al-Fadl (1) b. 'Uthman, who said: I heard Abu 'Abd Allah, peace be upon him, saying: Whoever is possessed of intellect, his end is sealed with the Garden, if God wills.
«20»- ثو، ثواب الأعمال بِهَذَا الْإِسْنَادِ عَنْ أَبِي مُحَمَّدٍ عَنِ ابْنِ عَمِيرَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ أَبُو عَبْدِ اللَّهِ عليه السلام مَنْ كَانَ عَاقِلًا كَانَ لَهُ دِينٌ وَ مَنْ كَانَ لَهُ دِينٌ دَخَلَ الْجَنَّةَ.
«20»- thw, Thawab al-A'mal, by this chain, from Abu Muhammad, from Ibn 'Amira, from Ishaq b. 'Ammar, who said: Abu 'Abd Allah, peace be upon him, said: Whoever is possessed of intellect has religion; and whoever has religion enters the Garden.
«21»- سن، المحاسن أَبِي عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ رَجُلٍ مِنْ هَمْدَانَ عَنْ عُبَيْدِ اللَّهِ بْنِ الْوَلِيدِ الْوَصَّافِيِّ عَنْ أَبِي جَعْفَرٍ عليه السلام قَالَ: كَانَ يَرَى مُوسَى بْنُ عِمْرَانَ عليهما السلام رَجُلًا مِنْ بَنِي إِسْرَائِيلَ يَطُولُ سُجُودُهُ وَ يَطُولُ سُكُوتُهُ فَلَا يَكَادُ يَذْهَبُ إِلَى مَوْضِعٍ إِلَّا وَ هُوَ مَعَهُ فَبَيْنَا هُوَ مِنَ الْأَيَّامِ فِي بَعْضِ حَوَائِجِهِ إِذْ مَرَّ عَلَى أَرْضٍ مُعْشِبَةٍ يَزْهُو وَ يَهْتَزُّ قَالَ فَتَأَوَّهَ الرَّجُلُ فَقَالَ لَهُ مُوسَى عَلَى مَا ذَا تَأَوَّهْتَ قَالَ تَمَنَّيْتُ أَنْ يَكُونَ لِرَبِّي حِمَارٌ أَرْعَاهُ هَاهُنَا قَالَ وَ أَكَبَّ مُوسَى عليه السلام طَوِيلًا بِبَصَرِهِ عَلَى الْأَرْضِ اغْتِمَاماً بِمَا سَمِعَ مِنْهُ قَالَ فَانْحَطَّ عَلَيْهِ الْوَحْيُ فَقَالَ لَهُ مَا الَّذِي أَكْبَرْتَ مِنْ مَقَالَةِ عَبْدِي أَنَا أُؤَاخِذُ عِبَادِي عَلَى قَدْرِ مَا أَعْطَيْتُهُمْ مِنَ الْعَقْلِ.
«21»- sn, al-Mahasin: my father, from Muhammad b. Sinan, from a man of Hamdan, from 'Ubayd Allah b. al-Walid al-Wassafi, from Abu Ja'far, peace be upon him, who said: Musa b. 'Imran, peace be upon them both, used to see a man of the Children of Israel whose prostration was long and whose silence was long, so that he would scarcely go to any place but that the man was with him. Now one day, while he was about some of his needs, he passed by a grassy land, verdant and swaying. He said: The man sighed. Musa said to him: At what have you sighed? He said: I wished that my Lord had an ass, that I might pasture it here. He said: And Musa, peace be upon him, cast down his gaze upon the ground a long while, in distress at what he had heard from him. He said: Then the revelation came down upon him, and He said to him: What is it you have thought so grave in the speech of My servant? I take My servants to account according to the measure of what I have given them of intellect.
بيان: في القاموس الزهو المنظر الحسن و النبات الناضر و نور النبت و زهرة و إشراقه و الاهتزاز التحرك و النشاط و الارتياح و الظاهر أنهما بالتاء صفتان للأرض أو حالان منها لبيان نضارة أعشابها و طراوتها و نموها و إذا كانا بالياءين كما في أكثر النسخ فيحتمل أن يكونا حالين عن فاعل مر العابد إلى موسى عليه السلام و الزهو جاء بمعنى الفخر أي كان يفتخر و ينشط إظهارا لشكره تعالى فيما هيأ له من ذلك.
Elucidation: In al-Qamus, al-zahw is the fair aspect, and fresh growth, and the blossom of a plant, its bloom and its radiance. And al-ihtizaz is movement, briskness and gladness. It appears that the two are with the ta', being adjectives qualifying the land, or circumstantial expressions of it, to indicate the freshness of its herbage, its tenderness and its growth. And if they are with the two ya's, as in most of the copies, it is possible that they are circumstantial expressions of the subject of "passed by", namely the worshipper, in relation to Musa, peace be upon him. Al-zahw also comes in the sense of boasting — that is, he was boasting and being brisk, by way of showing his thanks to Him, exalted be He, for what He had prepared for him of that.
«22»- سن، المحاسن بَعْضُ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ صلى اللّٰه عليه و آله مَا قَسَمَ اللَّهُ لِلْعِبَادِ شَيْئاً أَفْضَلَ مِنَ الْعَقْلِ فَنَوْمُ الْعَاقِلِ أَفْضَلُ مِنْ سَهَرِ الْجَاهِلِ وَ إِفْطَارُ الْعَاقِلِ أَفْضَلُ مِنْ صَوْمِ الْجَاهِلِ وَ إِقَامَةُ الْعَاقِلِ أَفْضَلُ مِنْ شُخُوصِ الْجَاهِلِ وَ لَا بَعَثَ اللَّهُ رَسُولًا وَ لَا نَبِيّاً حَتَّى
«22»- sn, al-Mahasin: some of our companions, raising it, said: The Messenger of God — may God bless him and his family — said: God has apportioned to the servants nothing more excellent than the intellect. The sleep of the man of intellect is more excellent than the vigil of the ignorant; the breaking of fast of the man of intellect is more excellent than the fasting of the ignorant; and the staying at home of the man of intellect is more excellent than the setting out of the ignorant. And God has not sent a messenger nor a prophet until