«21»- قَالَ أَمِيرُ الْمُؤْمِنِينَ عليه السلام كُنْ كَالطَّبِيبِ الرَّفِيقِ١ الَّذِي يَدَعُ الدَّوَاءَ بِحَيْثُ يَنْفَعُ.

The Commander of the Faithful, peace be upon him, says: Be like the kindly physician, who applies the remedy where it will do good and benefit the patient.

إيضاح: قوله عليه السلام العلم شعاع المعرفة أي هو نور شمس المعرفة و يحصل من معرفته تعالى أو شعاع به يتضح معرفته تعالى و الأخير أظهر و قلب الإيمان أي أشرف أجزاء الإيمان و شرائطه و بانتفائه ينتفي الإيمان قوله عليه السلام بصدقه أي خوفا صادقا أو بسبب أنه صادق فيما يدعيه و فيما يعظ به الناس.

Clarification: "Knowledge is the ray of gnosis" — that is, it is the light of the sun of gnosis, and from knowing it comes the knowledge of God, exalted; or it is a ray by which the knowledge of God, exalted, is made plain — and this latter view is the better. "The heart of faith" — that is, the noblest of the parts and conditions of faith, with whose loss faith itself is lost. "Bi-sadaqa" means true fear, or that he is truthful in his call and in the admonitions he gives to people.

«22»- شا، الإرشاد رَوَى إِسْحَاقُ بْنُ مَنْصُورٍ السَّكُونِيُّ عَنِ الْحَسَنِ بْنِ صَالِحٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ عليه السلام يَقُولُ مَا شِيبَ شَيْ ءٌ أَحْسَنُ مِنْ حِلْمٍ بِعِلْمٍ.

Al-Irshad: Al-Hasan b. Salih said: Imam al-Baqir, peace be upon him, used to say: Forbearance joined to knowledge is better than any two other things mixed together.

«23»- جا، المجالس للمفيد الْجِعَابِيُّ٢ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ خَاقَانَ عَنْ سُلَيْمٍ الْخَادِمِ عَنْ إِبْرَاهِيمَ بْنِ عُقْبَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عليهما السلام قَالَ: إِنَّ صَاحِبَ الدِّينِ فَكَّرَ فَعَلَتْهُ السَّكِينَةُ وَ اسْتَكَانَ فَتَوَاضَعَ وَ قَنِعَ فَاسْتَغْنَى وَ رَضِیَ بِمَا أُعْطِیَ وَ انْفَرَدَ فَكُفِیَ الْأَحْزَانَ وَ رَفَضَ الشَّهَوَاتِ فَصَارَ حُرّاً وَ خَلَعَ الدُّنْيَا فَتَحَامَى الشُّرُورَ وَ طَرَحَ الْحِقْدَ فَظَهَرَتِ الْمَحَبَّةُ وَ لَمْ يُخِفِ النَّاسَ فَلَمْ يَخَفْهُمْ وَ لَمْ يُذْنِبْ إِلَيْهِمْ فَسَلِمَ مِنْهُمْ وَ سَخِطَ نَفْسَهُ عَنْ كُلِّ شَيْ ءٍ فَفَازَ وَ اسْتَكْمَلَ الْفَضْلَ وَ أَبْصَرَ الْعَاقِبَةَ فَأَمِنَ النَّدَامَةَ.

Majalis of al-Mufid: Ibrahim b. 'Uqba related from Imam al-Sadiq, peace be upon him, that he said: A religious man's reflection upon the lowliness of his origin, or upon the faults of his soul and the end of his affair, or his reflection upon this world and its faults, brings inner calm to prevail in him and the abandoning of corruption and appetite; and so the soul's abasement leads him to abandon pride and to be humble before God and His creation. Humility and contentment bring about independence and satisfaction with what one has. Severance from attachment to the world removes the sorrow that necessarily attends the seeking of it; abandoning appetite brings freedom; detaching the heart from the world brings distance from it; and casting rancour out of the heart makes affection appear. Let him not frighten people, that they may not frighten him; let him commit no sin against them, that he may remain safe from their hands; let him be angry with his soul over everything, that he may attain obedience and the perfection of virtue; and let him consider the end of the matter, that he may be saved from regret.

بيان: فكر أي في خساسة أصله و معايب نفسه و عاقبة أمره أو في الدنيا و فنائها و معايبها فعلته أي غلبت عليه السكينة و اطمئنان النفس و ترك العلو و الفساد و عدم الانزعاج عن الشهوات و استكان أي خضع و ذلت نفسه و ترك التكبر فتواضع عند الخالق

"Fakkara": the religious man reflects upon the lowliness of his origin, the faults of his soul and the end of his affair; or he reflects upon this world, its passing and its faults. "Fa-'alat-hu, ay ghalabat 'alayhi al-sakina": that is, calm and tranquillity of soul prevail over him, and the abandoning of lofty ambition and corruption, and not being restless, and not yielding before appetites. "Istakana" means his soul becomes submissive and lowly, and he abandons pride, and before God