«24»- سن، المحاسن النَّوْفَلِيُّ وَ جَهْمُ بْنُ حَكِيمٍ الْمَدَائِنِيُّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ عليهم السلام قَالَ قَالَ رَسُولُ اللَّهِ صلى اللّٰه عليه و آله إِذَا بَلَغَكُمْ عَنْ رَجُلٍ حُسْنُ حَالِهِ فَانْظُرُوا فِي حُسْنِ عَقْلِهِ فَإِنَّمَا يُجَازَى بِعَقْلِهِ.
«24»- sn, al-Mahasin: al-Nawfali and Jahm b. Hakim al-Mada'ini, from al-Sakuni, from Abu 'Abd Allah, from his forefathers, peace be upon them, who said: The Messenger of God — may God bless him and his family — said: When there reaches you concerning a man the goodness of his state, look into the goodness of his intellect; for he is recompensed only according to his intellect.
أقول: في الكافي حسن حال.
I say: in al-Kafi it is husn hal, without the pronoun.
«25»- مص، مصباح الشريعة قَالَ الصَّادِقُ عليه السلام الْجَهْلُ صُورَةٌ رُكِّبَتْ فِي بَنِي آدَمَ إِقْبَالُهَا ظُلْمَةٌ وَ إِدْبَارُهَا نُورٌ وَ الْعَبْدُ مُتَقَلِّبٌ مَعَهَا ١كَتَقَلُّبِ الظِّلِّ مَعَ الشَّمْسِ أَ لَا تَرَى إِلَى الْإِنْسَانِ تَارَةً تَجِدُهُ جَاهِلًا بِخِصَالِ نَفْسِهِ حَامِداً لَهَا عَارِفاً بِعَيْبِهَا فِي غَيْرِهِ سَاخِطاً وَ تَارَةً تَجِدُهُ عَالِماً بِطِبَاعِهِ سَاخِطاً لَهَا حَامِداً لَهَا فِي غَيْرِهِ فَهُوَ مُتَقَلِّبٌ بَيْنَ الْعِصْمَةِ وَ الْخِذْلَانِ فَإِنْ قَابَلَتْهُ الْعِصْمَةُ أَصَابَ وَ إِنْ قَابَلَهُ الْخِذْلَانُ أَخْطَأَ وَ مِفْتَاحُ الْجَهْلِ الرِّضَا وَ الِاعْتِقَادُ بِهِ وَ مِفْتَاحُ الْعِلْمِ الِاسْتِبْدَالُ مَعَ إِصَابَةِ مُوَافَقَةِ التَّوْفِيقِ وَ أَدْنَى صِفَةُ الْجَاهِلِ دَعْوَاهُ الْعِلْمَ بِلَا اسْتِحْقَاقٍ وَ أَوْسَطُهُ جَهْلُهُ بِالْجَهْلِ وَ أَقْصَاهُ جُحُودُهُ الْعِلْمَ وَ لَيْسَ شَيْ ءٌ إِثْبَاتُهُ حَقِيقَةُ نَفْيِهِ إِلَّا الْجَهْلُ وَ الدُّنْيَا وَ الْحِرْصُ فَالْكُلُّ مِنْهُمْ كَوَاحِدٍ وَ الْوَاحِدُ مِنْهُمْ كَالْكُلِّ.
«25»- ms, Misbah al-Shari'a: al-Sadiq, peace be upon him, said: Ignorance is a form compounded in the children of Adam. Its approach is darkness and its withdrawal is light; and the servant turns about with it (1) as the shadow turns about with the sun. Do you not see that a man — at one time you find him ignorant of the qualities of his own soul, praising them, recognizing their fault in another and detesting it; and at another time you find him knowing his own dispositions, detesting them, praising them in another? So he turns about between preservation and abandonment: if preservation meets him he hits the mark, and if abandonment meets him he errs. The key of ignorance is contentment with it and belief in it; and the key of knowledge is exchange, together with the attainment of the concurrence of divine success. The least of the description of the ignorant is his claim to knowledge without deserving it; the middle of it is his ignorance of ignorance; and the utmost of it is his denial of knowledge. And there is nothing whose affirmation is in reality its own negation except ignorance, the world, and greed. So the whole of them is as one, and one of them is as the whole.
بيان: كتقلب الظل مع الشمس أي كما أن شعاع الشمس قد يغلب على الظل و يضي ء مكانه و قد يكون بالعكس فكذلك العلم و العقل قد يستوليان على النفس فيظهر له عيوب نفسه و يأول بعقله عيوب غيره ما أمكنه و قد يستولي الجهل فيرى محاسن غيره مساوي و مساوي نفسه محاسن و مفتاح الجهل الرضا بالجهل و الاعتقاد به و بأنه كمال لا ينبغي مفارقته و مفتاح العلم طلب تحصيل العلم بدلا عن الجهل و الكمال بدلا عن النقص و ينبغي أن يعلم أن سعيه مع عدم مساعدة التوفيق لا ينفع فيتوسل بجنابه تعالى ليوفقه قوله عليه السلام إثباته أي عرفانه قال الفيروزآبادي أثبته عرفه حق المعرفة و ظاهر أن معرفة تلك الأمور كما هي مستلزمة لتركها و نفيها أو المعنى أن كل من أقر بثبوت تلك الأشياء لا محالة ينفيها عن نفسه فالمراد بالدنيا حبها و
Elucidation: "as the shadow turns about with the sun" — that is, just as the rays of the sun may overcome the shadow and light up its place, and may at times be the reverse; so likewise knowledge and intellect may prevail over the soul, so that the faults of his own soul appear to him and he construes away, by his intellect, the faults of another as far as he is able; and ignorance may prevail, so that he sees the good qualities of another as faults and the faults of his own soul as good qualities. And the key of ignorance is contentment with ignorance and belief in it, and in its being a perfection not to be parted from; and the key of knowledge is seeking to acquire knowledge in exchange for ignorance, and perfection in exchange for deficiency. And one ought to know that his striving, without the assistance of divine success, does not profit; so let him seek recourse to His presence, exalted be He, that He may grant him success. His words, peace be upon him, "its affirmation", that is, the knowing of it. Al-Firuzabadi said: athbatahu — he knew it with true knowledge. And it is evident that the knowledge of those matters as they are entails the abandoning and the negating of them; or the meaning is that everyone who acknowledges the subsistence of those things inevitably negates them of himself. So what is meant by "the world" is the love of it, and