يَسْتَكْمِلَ الْعَقْلَ وَ يَكُونَ عَقْلُهُ أَفْضَلَ مِنْ عُقُولِ جَمِيعِ أُمَّتِهِ وَ مَا يُضْمِرُ النَّبِيُّ فِي نَفْسِهِ أَفْضَلُ مِنِ اجْتِهَادِ الْمُجْتَهِدِينَ وَ مَا أَدَّى الْعَاقِلُ فَرَائِضَ اللَّهِ حَتَّى عَقَلَ مِنْهُ وَ لَا بَلَغَ جَمِيعُ الْعَابِدِينَ فِي فَضْلِ عِبَادَتِهِمْ مَا بَلَغَ الْعَاقِلُ إِنَّ الْعُقَلَاءَ هُمْ أُولُو الْأَلْبَابِ الَّذِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّما يَتَذَكَّرُ أُولُوا الْأَلْبابِ

He had made the intellect complete in him, and his intellect was more excellent than the intellects of all his community. And what the prophet keeps within himself is more excellent than the striving of those who strive. And the man of intellect has not performed the obligations of God until he understood from Him. And all the worshippers have not attained, in the excellence of their worship, what the man of intellect has attained. The people of intellect are the possessors of understanding, of whom God, Almighty and Glorious, said: "Only the possessors of understanding take heed."

إيضاح: من شخوص الجاهل أي خروجه من بلده و مسافرته إلى البلاد طلبا لمرضاته تعالى كالجهاد و الحج و غيرهما و ما يضمر النبي في نفسه أي من النيات الصحيحة و التفكرات الكاملة و العقائد اليقينية و ما أدى العاقل فرائض اللّٰه حتى عقل منه أي لا يعمل فريضة حتى يعقل من اللّٰه و يعلم أن اللّٰه أراد تلك منه و يعلم آداب إيقاعها و يحتمل أن يكون المراد أعم من ذلك أي يعقل و يعرف ما يلزمه معرفته فمن ابتدائية على التقديرين و يحتمل على بعد أن يكون تبعيضية أي عقل من صفاته و عظمته و جلاله ما يليق بفهمه و يناسب قابليته و استعداده و في أكثر النسخ و ما أدى العقل و يرجع إلى ما ذكرنا إذ العاقل يؤدي بالعقل و في الكافي و ما أدى العبد فرائض اللّٰه حتى عقل عنه أي لا يمكن للعبد أداء الفرائض كما ينبغي إلا بأن يعقل و يعلم من جهة مأخوذة عن اللّٰه بالوحي أو بأن يلهمه اللّٰه معرفته أو بأن يعطيه اللّٰه عقلا موهبيا به يسلك سبيل النجاة.

Clarification: "than the setting out of the ignorant" — that is, his going out from his town and his travelling to the lands in quest of His good pleasure, exalted be He, such as jihad, the pilgrimage and the like. "And what the prophet keeps within himself" — that is, of sound intentions, complete reflections and certain beliefs. "And the man of intellect has not performed the obligations of God until he understood from Him" — that is, he does not perform an obligation until he understands from God and knows that God desired that of him, and knows the proprieties of its performance. It is possible that what is meant is more general than that — that is, he understands and knows what it is incumbent upon him to know. So min is inceptive on both suppositions; and it is possible, though remotely, that it is partitive — that is, he understood of His attributes, His greatness and His majesty what befits his understanding and suits his capacity and preparedness. And in most copies it is "and the intellect has not performed", which comes back to what we have mentioned, since the man of intellect performs by the intellect. And in al-Kafi it is "and the servant has not performed the obligations of God until he understood from Him" — that is, it is not possible for the servant to perform the obligations as they ought to be except by understanding and knowing from a quarter taken from God by revelation, or by God's inspiring him with the knowledge of it, or by God's giving him a bestowed intellect by which he travels the path of deliverance.

«23»- سن، المحاسن بَعْضُ أَصْحَابِنَا رَفَعَهُ قَالَ: مَا يُعْبَأُ مِنْ أَهْلِ هَذَا الدِّينِ بِمَنْ لَا عَقْلَ لَهُ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّا نَأْتِي قَوْماً لَا بَأْسَ بِهِمْ عِنْدَنَا مِمَّنْ يَصِفُ هَذَا الْأَمْرَ لَيْسَتْ لَهُمْ تِلْكَ الْعُقُولُ فَقَالَ لَيْسَ هَؤُلَاءِ مِمَّنْ خَاطَبَ اللَّهُ فِي قَوْلِهِ يا أُولِي الْأَلْبابِ إِنَّ اللَّهَ خَلَقَ الْعَقْلَ فَقَالَ لَهُ أَقْبِلْ فَأَقْبَلَ ثُمَّ قَالَ لَهُ أَدْبِرْ فَأَدْبَرَ فَقَالَ وَ عِزَّتِي وَ جَلَالِي مَا خَلَقْتُ شَيْئاً أَحْسَنَ مِنْكَ وَ أَحَبَّ إِلَيَّ مِنْكَ بِكَ آخُذُ وَ بِكَ أُعْطِي.

«23»- sn, al-Mahasin: some of our companions, raising it, said: No account is taken, among the people of this religion, of one who has no intellect. He said: I said: May I be made your ransom, we come to a people in whom we see no harm, of those who profess this affair, but they do not have those intellects. He said: These are not among those whom God addressed in His words "O possessors of understanding". God created the intellect and said to it: Come forward — and it came forward. Then He said to it: Go back — and it went back. Then He said: By My might and My majesty, I have not created anything fairer than you, nor more beloved to Me than you. By you I take, and by you I give.

بيان: ما يعبأ أي لا يبالي و لا يعتني بشأن من لا عقل له من أهل هذا الدين فقال السائل عندنا قوم داخلون في هذا الدين غير كاملين في العقل فكيف حالهم فأجاب عليه السلام بأنهم و إن حرموا عن فضائل أهل العقل لكن تكاليفهم أيضا أسهل و أخف و أكثر المخاطبات في التكاليف الشاقة لأولي الألباب.

Elucidation: "no account is taken" — that is, no regard is had and no heed is paid to the case of one who has no intellect among the people of this religion. So the questioner said: With us are a people who have entered into this religion but are not complete in intellect; how then do they stand? And he, peace be upon him, answered that they, though deprived of the virtues of the people of intellect, yet have their obligations lighter and easier — and most of the addresses concerning burdensome obligations are to the possessors of understanding.