Misbah Library
Allama Muhammad Baqir al-Majlisi 1 98

أن بعض الناس يستكمل نفسه الناطقة بالعقل و استعداد فهم الأشياء و إدراك الخير و الشر عند كونها نطفة و بعضها عند كونها في البطن و بعضها بعد كبر الشخص و استعمال الحواس و حصول البديهيات و تجربة الأمور و أن يكون المراد الإشارة إلى أن اختلاف المواد البدنية له مدخل في اختلاف العقل و اللّٰه يعلم.

is that some people perfect their rational soul with intellect and with the preparedness to understand things and to perceive good and evil while it is a seed; and some of them while it is in the belly; and some of them after the person has grown up and used the senses and acquired the self-evident truths and the experience of affairs. And it is possible that what is meant is to point to the fact that the difference of bodily materials has a part in the difference of intellect. And God knows.

«11»- ختص، الإختصاص قَالَ الصَّادِقُ عليه السلام إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا خَلَقَ الْعَقْلَ قَالَ لَهُ أَقْبِلْ فَأَقْبَلَ ثُمَّ قَالَ لَهُ أَدْبِرْ فَأَدْبَرَ فَقَالَ وَ عِزَّتِي وَ جَلَالِي مَا خَلَقْتُ خَلْقاً أَعَزَّ عَلَيَّ مِنْكَ أُؤَيِّدُ مَنْ أَحْبَبْتُهُ بِكَ.

«11»- khts, al-Ikhtisas: al-Sadiq, peace be upon him, said: God, blessed and exalted, when He created the intellect, 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 a creature dearer to Me than you. By you I support whomever I love.

«12»- وَ قَالَ عليه السلام خَلَقَ اللَّهُ الْعَقْلَ مِنْ أَرْبَعَةِ أَشْيَاءَ مِنَ الْعِلْمِ وَ الْقُدْرَةِ وَ النُّورِ ١وَ الْمَشِيَّةِ بِالْأَمْرِ فَجَعَلَهُ قَائِماً بِالْعِلْمِ دَائِماً فِي الْمَلَكُوتِ.

«12»- And he, peace be upon him, said: God created the intellect from four things: from knowledge, from power, from light (1) and from will by command. So He made it subsisting by knowledge, everlasting in the realm of dominion.

«13»- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ الْبَزَنْطِيِّ عَنْ أَبِي جَمِيلَةَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ عليه السلام قَالَ: إِنَّ الْغِلْظَةَ فِي الْكَبِدِ وَ الْحَيَاءَ فِي الرِّيحِ وَ الْعَقْلَ مَسْكَنُهُ الْقَلْبُ.

«13»- 'a, 'Ilal al-Shara'i': Ibn al-Walid, from al-Saffar, from Ibn 'Isa, from al-Bazanti, from Abu Jamila, from one he named, from Abu Ja'far, peace be upon him, who said: Harshness is in the liver, modesty is in the wind, and the intellect — its dwelling is the heart.

بيان: أن الغلظة في الكبد أي تنشأ من بعض الأخلاط المتولدة من الكبد كالدم و المرة الصفراء مثلا و الريح كثر استعماله في الأخبار على ما سيأتي في كتاب أحوال الإنسان و يظهر من بعضها أنها المرة السوداء و من بعضها أنها الروح الحيواني و من بعضها أنها أحد أجزاء البدن سوى الأخلاط الأربعة و الأجزاء المعروفة و القلب يطلق على النفس الإنساني لتعلقها أولا بالروح الحيواني المنبعث عن القلب الصنوبري و لذلك

Elucidation: "Harshness is in the liver" — that is, it arises from some of the humours generated from the liver, such as blood and yellow bile, for example. And "the wind" is much used in the reports, as will come in the Book of the States of Man. From some of them it appears that it is the black bile; from some, that it is the animal spirit; and from some, that it is one of the parts of the body other than the four humours and the known parts. And "the heart" is applied to the human soul, on account of its attaching first to the animal spirit that issues from the pine-shaped heart; and for that reason

(١)لعل المراد بالنور ظهور الكمالات و الأخلاق السنية و الاعمال الرضية، و بالمشية بالامر اختيار محاسن الأمور، فخلق العقل من هذه الأشياء لعله كناية عن استلزامه لها فكانها مادته و يحتمل ان يكون «من» تعليلية. اي خلقه لتحصيل تلك الأمور، او المعنى انه تعالى لم يخلقه من مادة، بل خلقه من علمه و قدرته و نوريته و مشيته فظهر فيه تلك الآثار من أنوار جلاله، و المراد ان العقل يطلق على الحالة المركبة من تلك الخلال، و اما قيامه بالعلم فظاهر، اذ بترك العلم يسلب العقل. و كونه دائما في الملكوت اذ هو دائما متوجه الي الترقي الي الدرجة العليا، و معرض عن شواغل الدنيا، متصل بارواح المقربين في الملاء الأعلي و يتهيأ للعروج الي جنة المأوي. «منه طاب ثراه».Perhaps what is meant by light is the manifestation of perfections, of noble characters and of pleasing deeds; and by will by command, the choosing of the fair among affairs. So the creation of the intellect from these things is perhaps a figure for its entailing them, as though they were its matter. And it is possible that min is causal — that is, He created it for the acquiring of those matters. Or the meaning is that He, exalted be He, did not create it from a matter, but created it from His knowledge, His power, His luminosity and His will, so that those effects appeared in it from the lights of His majesty. And what is meant is that the intellect is applied to the state composed of those qualities. As for its subsisting by knowledge, that is evident, since by the abandoning of knowledge the intellect is stripped away. And its being everlasting in the realm of dominion — since it is ever turned towards ascent to the highest degree, averted from the preoccupations of the world, joined to the spirits of those brought near in the highest assembly, and made ready for the ascent to the Garden of Refuge. From him, may his resting place be made sweet.