يُصِيبُ حَرْفاً وَاحِداً وَ اللَّهُ لَا يُحِبُّ الْمُتَكَلِّفِينَ فَذَاكَ فِي الدَّرْكِ السَّادِسِ مِنَ النَّارِ وَ مِنَ الْعُلَمَاءِ مَنْ يَتَّخِذُ عِلْمَهُ مُرُوءَةً وَ عَقْلًا فَذَاكَ فِي الدَّرْكِ السَّابِعِ مِنَ النَّارِ.

correctly. God does not love those who affect what they are not [those who play the scholar without knowledge]; these are in the sixth level of Hell. Some scholars make their knowledge a means of displaying manliness and good sense; these are in the seventh level of Hell.

بيان: قوله عليه السلام من إذا وُعظ على المجهول أنف أي استكبر عن قبول الوعظ و إذا وعظ على المعلوم عنف أي جاوز الحد و العنف ضد الرفق.

Elucidation: "Man idha wu'iza", reading the verb in the passive: a scholar who, when he is admonished, is too proud to accept the admonition, and when he himself admonishes, oversteps the bound. "Al-'unf" is harshness, the opposite of gentleness. "Aw quSSira", reading it in the passive of the second form: that is, if anyone falls short in honouring him, he grows angry — as in not showing him respect or not doing him a kindness.

قوله عليه السلام أو قصّر على المجهول من باب التفعيل أي إن وقع التقصير من أحد في شي ء من أمره كإكرامه و الإحسان إليه غضب قوله عليه السلام ليغزر أي يكثر قوله عليه السلام يتخذ علمه مروءة و عقلا أي يطلب العلم و يبذله ليعدّه الناس من أهل المروءة و العقل.

"Li-yaghzura" means to be plentiful and abundant. "Yattakhidhu 'ilmahu muru'atan wa 'aqlan": that is, some scholars make their knowledge a means of [displaying] their manliness and good sense — that is, they seek knowledge and teach it to others so that people may count them men of manliness and intellect.

«12»- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَبِي الْحَسَنِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ الْقَاشَانِيِّ عَنِ الْأَصْفَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ جَعْفَرَ بْنَ مُحَمَّدٍ عليهما السلام يَقُولُ قَالَ عِيسَى ابْنُ مَرْيَمَ لِأَصْحَابِهِ تَعْمَلُونَ لِلدُّنْيَا وَ أَنْتُمْ تُرْزَقُونَ فِيهَا بِغَيْرِ عَمَلٍ وَ لَا تَعْمَلُونَ لِلْآخِرَةِ وَ لَا تُرْزَقُونَ فِيهَا إِلَّا بِالْعَمَلِ وَيْلَكُمْ عُلَمَاءَ السَّوْءِ الْأُجْرَةَ تَأْخُذُونَ وَ الْعَمَلَ لَا تَصْنَعُونَ يُوشِكُ رَبُّ الْعَمَلِ أَنْ يَطْلُبَ عَمَلَهُ وَ تُوشِكُوا أَنْ تَخْرُجُوا مِنَ الدُّنْيَا إِلَى ظُلْمَةِ الْقَبْرِ كَيْفَ يَكُونُ مِنْ أَهْلِ الْعِلْمِ مَنْ مَصِيرُهُ إِلَى آخِرَتِهِ وَ هُوَ مُقْبِلٌ عَلَی دُنْيَاهُ وَ مَا يَضُرُّهُ أَشْهَى إِلَيْهِ مِمَّا يَنْفَعُهُ.

Amali of al-Shaykh al-Tusi: Hafs says: I heard Imam al-Sadiq, peace be upon him, saying: Jesus son of Mary said to his companions: You labour for this world, though your provision in this world is secured without much toil; yet you do not strive for the Hereafter, though in the Hereafter you are given provision only in the shade of your deeds. Woe to you, O evil scholars! You take your wage but ruin your work. It may be that the Master will call you to account for your work, and you are about to pass from this broad world into the darkness of the grave. How does a man of knowledge whose road is towards the Hereafter turn towards this world, and how is what harms him more appetising to him than what profits him!

«13»- ثو، ثواب الأعمال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ عليهم السلام قَالَ قَالَ رَسُولُ اللَّهِ صلى اللّٰه عليه و آله إِذَا ظَهَرَ الْعِلْمُ وَ احْتُرِزَ الْعَمَلُ وَ ائْتَلَفَتِ الْأَلْسُنُ وَ اخْتَلَفَتِ الْقُلُوبُ وَ تَقَاطَعَتِ الْأَرْحَامُ هُنَالِكَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَ أَعْمی أَبْصارَهُمْ

Thawab al-A'mal: Imam al-Sadiq related from his forefathers, peace be upon them, that the Messenger of God, may God bless him and his family, said: When knowledge becomes manifest but people refrain from acting upon it, and tongues become one voice and joined while hearts are separate and sundered, and kinsfolk cut off their ties with one another — at that time God will curse them and make them deaf and blind their eyes [so that they are kept from perceiving the truth].

«14»- ثو، ثواب الأعمال بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ صلى اللّٰه عليه و آله سَيَأْتِي عَلَى أُمَّتِي زَمَانٌ لَا يَبْقَى مِنَ الْقُرْآنِ إِلَّا رَسْمُهُ وَ لَا مِنَ الْإِسْلَامِ إِلَّا اسْمُهُ يُسَمَّوْنَ بِهِ وَ هُمْ أَبْعَدُ النَّاسِ مِنْهُ مَسَاجِدُهُمْ عَامِرَةٌ وَ هِيَ خَرَابٌ مِنَ الْهُدَى فُقَهَاءُ ذَلِكَ الزَّمَانِ شَرُّ فُقَهَاءَ تَحْتَ ظِلِّ السَّمَاءِ مِنْهُمْ خَرَجَتِ الْفِتْنَةُ وَ إِلَيْهِمْ تَعُودُ.

Thawab al-A'mal: The Messenger of God, may God bless him and his family, said: A time will come upon my community when nothing will remain of the Qur'an but its outward writing, and nothing of Islam but its name. They will be called Muslims yet be the furthest of people from it; their mosques will be well built yet ruined and empty of guidance; the jurists of that time will be the worst jurists under the shade of heaven; sedition will arise from among them and return to them.

بيان: لعل المراد عود ضررها إليهم في الدنيا و الآخرة أو أنهم مراجع لها

Elucidation: Perhaps what is meant is that people are harmed by the sedition of this kind of scholar in this world and the next; or that those scholars are the place to which seditions return,