«68»- جا، المجالس للمفيد أَبُو غَالِبٍ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الزُّرَارِيِّ ١ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ يَحْيَی عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ خَارِجَةَ بْنِ مُصْعَبٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ الْعَبْدِيِّ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ عليه السلام مَا أَخَذَ اللَّهُ مِيثَاقاً مِنْ أَهْلِ الْجَهْلِ بِطَلَبِ تِبْيَانِ الْعِلْمِ حَتَّى أَخَذَ مِيثَاقاً مِنْ أَهْلِ الْعِلْمِ بِبَيَانِ الْعِلْمِ لِلْجُهَّالِ لِأَنَّ الْعِلْمَ قَبْلَ الْجَهْلِ.
Majalis of al-Mufid: Muhammad b. Abi 'Umayr al-'Abdi related that the Commander of the Faithful, peace be upon him, said: God did not take from the people of ignorance a covenant to seek out and make clear knowledge until He had taken from the people of knowledge a covenant to expound knowledge to the ignorant.
بيان: في الكافي كان قبل الجهل و هذا دليل على سبق أخذ العهد على العالم ببذل العلم على أخذ العهد على الجاهل بالتعلم أو بيان لصحته و المراد أن اللّٰه خلق الجاهل من العباد بعد وجود العالم كالقلم و اللوح و سائر الملائكة و كخليفة اللّٰه آدم بالنسبة إلى أولاده.
In al-Kafi it reads "kana qabla al-jahl". This is evidence that the covenant taken from the scholar to impart knowledge precedes the covenant taken from the ignorant to learn; or it is an explanation of its soundness. What is meant is that God created the ignorant among the servants after the existence of the learned — as with the Pen, the Tablet and the rest of the angels, and as with Adam, God's vicegerent, in relation to his offspring.
«69»- م، تفسير الإمام عليه السلام قَالَ الْإِمَامُ عليه السلام قَالَ عَلِيُّ بْنُ الْحُسَيْنِ عليهما السلام فِي قَوْلِهِ تَعَالَى وَ لَكُمْ فِي الْقِصاصِ حَياةٌ يا أُولِي الْأَلْبابِ لَعَلَّكُمْ تَتَّقُونَ عِبَادَ اللَّهِ هَذَا قِصَاصُ قَتْلِكُمْ لِمَنْ تَقْتُلُونَهُ فِي الدُّنْيَا وَ تُفْنُونَ رُوحَهُ أَ وَ لَا أُنَبِّئُكُمْ بِأَعْظَمَ مِنْ هَذَا الْقَتْلِ وَ مَا يُوجِبُ اللَّهُ عَلَى قَاتِلِهِ مَا هُوَ أَعْظَمُ مِنْ هَذَا الْقِصَاصِ قَالُوا بَلَى يَا ابْنَ رَسُولِ اللَّهِ قَالَ أَعْظَمُ مِنْ هَذَا الْقَتْلِ أَنْ تَقْتُلَهُ قَتْلًا لَا يَنْجَبِرُ وَ لَا يَحْيَا بَعْدَهُ أَبَداً قَالُوا مَا هُوَ قَالَ أَنْ يُضِلَّهُ عَنْ نُبُوَّةِ مُحَمَّدٍ صلى اللّٰه عليه و آله وَ عَنْ وَلَايَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ عليهما السلام وَ يَسْلُكَ بِهِ غَيْرَ سَبِيلِ اللَّهِ وَ يُغْوِيَهُ بِاتِّبَاعِ طَرِيقِ أَعْدَاءِ عَلِيٍّ عليه السلام وَ الْقَوْلِ بِإِمَامَتِهِمْ وَ دَفْعِ عَلِيٍّ عليه السلام عَنْ حَقِّهِ وَ جَحْدِ فَضْلِهِ فَهَذَا هُوَ الْقَتْلُ الَّذِي هُوَ تَخْلِيدُ هَذَا الْمَقْتُولِ فِي نَارِ جَهَنَّمَ فَجَزَاءُ هَذَا الْقَتْلِ مِثْلُ ذَلِكَ الْخُلُودِ فِي نَارِ جَهَنَّمَ.
The Commentary of Imam al-Hasan al-'Askari, peace be upon him: Imam al-Hasan al-'Askari, peace be upon him, related from Imam Zayn al-'Abidin, peace be upon him, concerning the noble verse "And there is life for you in retaliation, O people of understanding, that perhaps you may be God-fearing": he said: Servants of God, this retaliation for killing is for one whom you kill in this world and whose spirit you destroy. Shall I not tell you of something greater than this killing, and of what God has appointed for the one who commits it, greater than retaliation? They said: Yes, O son of the Messenger of God. He said: Greater than this killing is a killing that cannot be made good, after which there is no life again. They said: Which killing is that? He said: That you lead someone astray from the prophethood of Muhammad — may God bless him and his family — and from the guardianship of 'Ali b. Abi Talib, peace be upon him; that you walk a path other than God's path, and lead someone astray by making him follow the enemies of 'Ali and hold to their Imamate, and keep 'Ali from his right and deny his merit. That is the killing which makes the slain abide for ever in the Fire; and the punishment for this killing is like it — abiding for ever in the Fire.
«70»- ضه، روضة الواعظين قَالَ النَّبِيُّ صلى اللّٰه عليه و آله إِذَا مَاتَ الْإِنْسَانُ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ عِلْمٍ يُنْتَفَعُ بِهِ أَوْ صَدَقَةٍ تَجْرِي لَهُ أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ.
Rawdat al-Wa'izin: The Prophet — may God bless him and his family — said: When a man dies his work is cut off, save in three: knowledge by which people benefit, or a charity that continues for him, or a righteous child who prays for him.
«71»- ضه، روضة الواعظين قَالَ النَّبِيُّ صلى اللّٰه عليه و آله سَاعَةٌ مِنْ عَالِمٍ يَتَّكِئُ عَلَى فِرَاشِهِ يَنْظُرُ فِي عَمَلِهِ خَيْرٌ مِنْ عِبَادَةِ الْعَابِدِ سَبْعِينَ عَاماً.
Rawdat al-Wa'izin: And he said: One hour of a scholar reclining upon his bed and reflecting upon his work is better than seventy years of the worshipper's worship.