على ما هو عليه من الرجحان و الرزانة و قال في غمص بالغين المعجمة و الصاد المهملة فيه إنما ذلك من سفه الحق و غمص الناس أي احتقرهم و لم يرهم شيئا تقول منه غمص الناس يغمصهم غمصا و قال فيه الكبر أن تسفه الحق و تغمط الناس الغمط الاستهانة و الاستحقار و هو مثل الغمص يقال غَمَطَ يَغْمِطُ و غَمِطَ يَغْمَطُ و أما قول الصدوق و الغمص في العين أي يطلق الغمص على وسخ أبيض تجتمع في مؤق العين و يقال للجاري منه غمص و لليابس رمص و أما قوله و المغمص ففيما عندنا من النسخ بالميمين و لم يرد بهذا المعنی و إنما يطلق على هذا الداء المغص بالميم الواحدة و بناؤه مخالف لبناء هذه الكلمة فإن في إحداهما الفاء ميم و العين غين و في الأخرى الفاء غين و العين ميم.

First: by the omission of the preposition, its origin being "safiha 'ala al-haqq". Second: that it contains an implied transitive verb such as "jahila", meaning to make light of the truth, not counting the truth weighty and of worth. Third: "ghamasa al-nas", that is, he counted people small. As for the words of al-Shaykh al-Saduq, may God have mercy on him, "al-ghamas is in the eye": "ghamas" is applied to the discharge in the corner of the eye, and if it is dry it is called "ramas". As for al-Saduq's saying "maghmus": in our copy it has two mims, and in this sense it has not come in the hadith; and "maghs" is applied only to this same eye ailment.

«7»- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ عليه السلام مَنْ أَبْدَى صَفْحَتَهُ لِلْحَقِّ هَلَكَ.

Nahj al-Balagha: The Commander of the Faithful, peace be upon him, said: Whoever bares his face to the truth perishes.

بيان: أي صار معارضا للحق أو تجرد لنصرة الحق في مقابلة كل أحد و يؤيده أن في رواية أخرى هلك عند جهلة الناس.

Elucidation: That is, whoever sets himself against the truth, or stands alone to support the truth in the face of everyone; and this is supported by the fact that in another narration it reads: "he perishes in the eyes of the ignorant among people".

«8»- نهج، نهج البلاغة قَالَ عليه السلام مَنْ صَارَعَ الْحَقَّ صَرَعَهُ.

Nahj al-Balagha: 'Ali, peace be upon him, said: Whoever wrestles with the truth, the truth will throw him to the ground.

«9»- مُنْيَةُ الْمُرِيدِ، قَالَ النَّبِيُّ صلى اللّٰه عليه و آله لَا يَدْخُلُ الْجَنَّةَ مَنْ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ كِبْرٍ فَقَالَ بَعْضُ أَصْحَابِنَا هَلَكْنَا يَا رَسُولَ اللَّهِ إِنَّ أَحَدَنَا يُحِبُّ أَنْ يَكُونَ نَعْلُهُ حَسَناً وَ ثَوْبُهُ حَسَناً فَقَالَ النَّبِيُّ صلى اللّٰه عليه و آله لَيْسَ هَذَا الْكِبْرَ إِنَّمَا الْكِبْرُ بَطَرُ الْحَقِّ وَ غَمْصُ النَّاسِ.

Munyat al-Murid: The Messenger of God, may God bless him and his family, said: One who has in his heart the weight of a grain of pride does not enter Paradise. One of our companions said: O Messenger of God, we are ruined! There is none of us but likes his sandals to be good and his garment to be fine. The Messenger of God, may God bless him and his family, said: That is not pride; pride is only to count as false the oneness of God, exalted, and His worship, and to make light of people.

بيان: قال في النهاية بطر الحق أن يجعل ما جعله اللّٰه حقا من توحيده و عبادته باطلا و قيل هو أن يتجبر عند الحق فلا يراه حقا و قيل هو أن يتكبر عن الحق فلا يقبله.

Elucidation: In al-Nihaya it says: "batar al-haqq" is to treat as false what God has made true of His oneness and His worship; and it is said: it is to behave tyrannically towards the truth and not see it as truth; and it is said: it is to be too proud for the truth and so not accept it.