Misbah Library
Allama Muhammad Baqir al-Majlisi 2 52

مِنْهَا يَا مُبْتَغِىَ الْعِلْمِ إِنَّ قَلْباً لَيْسَ فِيهِ شَيْ ءٌ مِنَ الْعِلْمِ كَالْبَيْتِ الْخَرِبِ لَا عَامِرَ لَهُ.

O seeker of knowledge! A heart in which there is nothing of knowledge is like a ruined house with none to restore it.

بيان: لعل المراد بقوله ما بين الموت و البعث أنه مع قطع النظر عن نعيم القبر و عذابه فهو سريع الانقضاء و ينتهی الأمر إلى العذاب أو النعيم بغير حساب و إلا فعذاب القبر و نعيمه متصلان بالدنيا فهذا كلام على التنزل ١ أو يكون هذا بالنظر إلى الملهو عنهم لا جميع الخلق.

"Ma bayna al-mawt wa'l-ba'th": setting aside the blessings and punishment of the grave, the period of the grave is short and ends in punishment or blessing without reckoning; otherwise the punishment and straitness of the grave are joined directly to this world. So one may say that between death and the Resurrection it is like sleep; or this statement applies to those who are left unheeded, that is, with whom nothing is done.

«18»- مص، مصباح الشريعة قَالَ الصَّادِقُ عليه السلام الْخَشْيَةُ مِيرَاثُ الْعِلْمِ وَ الْعِلْمُ شُعَاعُ الْمَعْرِفَةِ وَ قَلْبُ الْإِيمَانِ وَ مَنْ حُرِمَ الْخَشْيَةَ لَا يَكُونُ عَالِماً وَ إِنْ شَقَّ الشَّعْرَ فِي مُتَشَابِهَاتِ الْعِلْمِ قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّما يَخْشَى اللَّهَ مِنْ عِبادِهِ الْعُلَماءُ وَ آفَةُ الْعُلَمَاءِ ثَمَانِيَةُ أَشْيَاءَ الطَّمَعُ وَ الْبُخْلُ وَ الرِّيَاءُ وَ الْعَصَبِيَّةُ وَ حُبُّ الْمَدْحِ وَ الْخَوْضُ فِيمَا لَمْ يَصِلُوا إِلَى حَقِيقَتِهِ وَ التَّكَلُّفُ فِي تَزْيِينِ الْكَلَامِ بِزَوَائِدِ الْأَلْفَاظِ وَ قِلَّةُ الْحَيَاءِ مِنَ اللَّهِ وَ الِافْتِخَارُ وَ تَرْكُ الْعَمَلِ بِمَا عَلِمُوا.

Misbah al-Shari'a: Imam al-Sadiq, peace be upon him, says: Fear of God is the fruit of knowledge; and knowledge is the ray of gnosis and the heart of faith. Whoever is deprived of the fear of God is not reckoned a scholar, however minutely he may probe the ambiguous matters of learning. God, exalted, said: "Only those of His servants who have knowledge fear God." The blights of scholars are ten things that destroy knowledge: 1. greed; 2. miserliness; 3. ostentation; 5. partisanship; 6. the love of praise; 7. plunging into what one cannot reach the truth of; 8. affectation in embellishing speech with superfluous words; 9. little shame before God; 10. pride and not acting upon one's knowledge.

«19»- قَالَ عِيسَى ابْنُ مَرْيَمَ عليه السلام أَشْقَى النَّاسِ مَنْ هُوَ مَعْرُوفٌ عِنْدَ النَّاسِ بِعِلْمِهِ مَجْهُولٌ بِعَمَلِهِ.

Jesus son of Mary — peace be upon our Prophet and his family and upon him — says: The most wretched of people is one known among people for his knowledge and unknown for his deeds; that is, who despite his knowledge does not act upon it.

«20»- قَالَ النَّبِيُّ صلى اللّٰه عليه و آله لَا تَجْلِسُوا عِنْدَ كُلِّ دَاعٍ مُدَّعٍ يَدْعُوكُمْ مِنَ الْيَقِينِ إِلَى الشَّكِّ وَ مِنَ الْإِخْلَاصِ إِلَى الرِّيَاءِ وَ مِنَ التَّوَاضُعِ إِلَى الْكِبْرِ وَ مِنَ النَّصِيحَةِ إِلَى الْعَدَاوَةِ وَ مِنَ الزُّهْدِ إِلَى الرَّغْبَةِ وَ تَقَرَّبُوا إِلَى عَالِمٍ يَدْعُوكُمْ مِنَ الْكِبْرِ إِلَى التَّوَاضُعِ وَ مِنَ الرِّيَاءِ إِلَى الْإِخْلَاصِ وَ مِنَ الشَّكِّ إِلَى الْيَقِينِ وَ مِنَ الرَّغْبَةِ إِلَى الزُّهْدِ وَ مِنَ الْعَدَاوَةِ إِلَى النَّصِيحَةِ وَ لَا يَصْلُحُ لِمَوْعِظَةِ الْخَلْقِ إِلَّا مَنْ خَافَ هَذِهِ الْآفَاتِ بِصِدْقِهِ وَ أَشْرَفَ عَلَی عُيُوبِ الْكَلَامِ وَ عَرَفَ الصَّحِيحَ مِنَ السَّقِيمِ وَ عِلَلَ الْخَوَاطِرِ وَ فِتَنَ النَّفْسِ وَ الْهَوَی.

The Messenger of God — may God bless him and his family — said: Do not sit with every caller and claimant who calls you from certainty to doubt, from sincerity to ostentation, from humility to arrogance, from goodwill to enmity, and from abstinence to desire for this world. Draw near to a scholar who calls you from arrogance to humility, from display to sincerity, from doubt to certainty, from desire for this world to abstinence, and from enmity to goodwill. No one can be a preacher to the people unless he fears these blights by giving in charity, and is aware of the faults of speech, and can tell sound speech from sick, and is familiar with the ailments of the soul, with trials and with caprice.

(١)1- هذا منه رحمه اللّٰه عجيب فان كون الموت نوما و البعث كالانتباه عن النوم ليس مقصورا بكلام أبي ذر رحمه اللّٰه، و الاخبار مستفيضة بذلك علی ما سيأتي في أبواب البرزخ و سؤال القبر و غير ذلك، بل المراد ان نسبة الموت و البرزخ الى البعث كنسبة النوم الى الانتباه بعده. و أعجب منه قوله ثانيا: أو يكون هذا بالنظر الى الملهو عنهم لا جميع الخلق، فان ترك بعض الأموات ملهوا عنه مما يستحيل عقلا و نقلا، و ما يشعر به من الروايات مؤول او مطروح البتة. ط.This from him, may God have mercy on him, is strange. For death being a sleep and the Resurrection an awakening from sleep is not confined to the words of Abu Dharr, may God have mercy on him; the reports on this are abundant, as will come in the chapters on the Barzakh, the questioning of the grave and the like. Rather what is meant is that the relation of death and the Barzakh to the Resurrection is like the relation of sleep to the waking that follows it. And stranger still is his second statement, "or this applies to those left unheeded, not to all creatures" — for that some of the dead should be left unheeded is impossible both rationally and by transmission, and whatever in the reports suggests it is either interpreted figuratively or set aside altogether. T.