و الخلق و انفرد عن علائق الدنيا فارتفعت عنه أحزانه التي كانت تلزم لتحصيلها قوله عليه السلام فتحامى الشرور أي اجتنبها قال الجوهري تحاماه الناس أي توقوه و اجتنبوه قوله عن كل شي ء عن للبدل أي بدلا عن سخط كل شي ء و لا يبعد أن يكون و سخت نفسه بالتاء المنقوط فصحف منهم.

and before people he is humble, and withdraws from the attachments and entanglements of this world; so the sorrows that attended the gaining of it are lifted from him. "Fa-tahama al-shurur" means he keeps away from evils and wickedness. Al-Jawhari said: "tahamahu al-nas" means people shielded him and kept away from him. "'An kulli shay'" — "'an" is for substitution, that is, instead of being angry at other things he is angry at himself. It may also be that the wording is "sakhita nafsahu", and the error arose from the copyists' hand, and so "sakhita nafsahu" became "sakhata".

«24»- جا، المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ قَالَ أَخْبَرَنِي ابْنُ إِسْحَاقَ الْخُرَاسَانِيُّ صَاحِبٌ كَانَ لَنَا قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ عليه السلام يَقُولُ لَا تَرْتَابُوا فَتَشُكُّوا وَ لَا تَشُكُّوا فَتَكْفُرُوا وَ لَا تُرَخِّصُوا لِأَنْفُسِكُمْ فَتُدْهِنُوا وَ لَا تُدَاهِنُوا فِي الْحَقِّ فَتَخْسَرُوا وَ إِنَّ مِنَ الْحَزْمِ أَنْ تَتَفَقَّهُوا وَ مِنَ الْفِقْهِ أَنْ لَا تَغْتَرُّوا وَ إِنَّ أَنْصَحَكُمْ لِنَفْسِهِ أَطْوَعُكُمْ لِرَبِّهِ وَ إِنَّ أَغَشَّكُمْ لِنَفْسِهِ أَعْصَاكُمْ لِرَبِّهِ مَنْ يُطِعِ اللَّهَ يَأْمَنْ وَ يَرْشُدْ وَ مَنْ يَعْصِهِ يَخِبْ وَ يَنْدَمْ وَ اسْأَلُوا اللَّهَ الْيَقِينَ وَ ارْغَبُوا إِلَيْهِ فِي الْعَافِيَةِ وَ خَيْرُ مَا دَارَ فِي الْقَلْبِ الْيَقِينُ أَيُّهَا النَّاسُ إِيَّاكُمْ وَ الْكَذِبَ فَإِنَّ كُلَّ رَاجٍ طَالِبٌ وَ كُلَّ خَائِفٍ هَارِبٌ.

Majalis of al-Mufid: Ibn Ishaq al-Khurasani said: 'Ali, peace be upon him, used to say: Do not reflect upon the things that bring about doubt, and do not give yourselves leave in this, for it leads to doubt in religion and so to unbelief. Do not give yourselves leave to abandon enjoining right and forbidding wrong, for that leads to compromise and laxity in religion; and do not compromise in the matter of truth, for you will suffer loss. Understanding in religion is caution and foresight. Part of understanding is that you not be deluded by knowledge, by deeds, or by this world. The most sincere of people towards himself is the most obedient of them to God; the most deceitful of people towards himself is the most disobedient of them to God. Obedience to God brings safety and growth; disobedience to Him brings despair and regret. Let a man ask of God certainty and well-being, for the best thing in the heart is certainty. O people, beware of lying: "to claim fear and hope without works is a lie" — for every one who hopes seeks the fulfilment of his hope through works, and every one who fears flees from what he fears.

بيان: لا ترتابوا أي لا تتفكروا فيما هو سبب للريب من الشبهة أو لا ترخصوا لأنفسكم في الريب في بعض الأشياء فإنه ينتهي إلى الشك في الدين و الشك فيه كفر و لا ترخصوا لأنفسكم في ترك الأمر بالمعروف و النهي عن المنكر أو مطلق الطاعات فينتهي إلى المداهنة و المساهلة في الدين و من الفقه أن لا تغتروا أي بالعلم و العمل أو بالدنيا و زهراتها قوله عليه السلام إياكم و الكذب أي في دعوى الخوف و الرجاء بلا عمل فإن كل راج يعمل لما يرجوه و كل خائف يهرب مما يخاف منه.

"La tartabu" means: do not reflect upon the ambiguities that cause doubt; or do not permit yourselves doubt in certain matters, for this ends in doubt about religion, and doubt about religion is unbelief. And do not give yourselves leave to abandon enjoining right and forbidding wrong, or acts of obedience in general, for that leads to laxity and ease in religion. "Wa min al-fiqh an la taghtarru" means: part of understanding and insight in religion is that you not be deluded by deeds, or by this world and its glitter. "Iyyakum wa'l-kadhib" means: beware of lying in claiming fear and hope without acting, for every one who hopes acts for what he hopes, and every one who fears flees from what he fears.

«25»- ضه، روضة الواعظين قَالَ رَسُولُ اللَّهِ صلى اللّٰه عليه و آله عُلَمَاءُ هَذِهِ الْأُمَّةِ رَجُلَانِ رَجُلٌ آتَاهُ اللَّهُ عِلْماً فَطَلَبَ بِهِ وَجْهَ اللَّهِ وَ الدَّارَ الْآخِرَةَ وَ بَذَلَهُ لِلنَّاسِ وَ لَمْ يَأْخُذْ عَلَيْهِ طَمَعاً وَ لَمْ يَشْتَرِ بِهِ ثَمَناً قَلِيلًا فَذَلِكَ يَسْتَغْفِرُ لَهُ مَنْ فِي الْبُحُورِ وَ دَوَابُّ الْبَحْرِ وَ الْبَرِّ وَ الطَّيْرُ فِي جَوِّ السَّمَاءِ وَ يَقْدَمُ عَلَی اللَّهِ سَيِّداً شَرِيفاً وَ رَجُلٌ آتَاهُ اللَّهُ عِلْماً فَبَخِلَ بِهِ عَلَى عِبَادِ اللَّهِ وَ أَخَذَ عَلَيْهِ طَمَعاً وَ اشْتَرَی بِهِ ثَمَناً قَلِيلًا فَذَلِكَ يُلْجَمُ يَوْمَ الْقِيَامَةِ بِلِجَامٍ مِنْ نَارٍ وَ يُنَادِی مَلَكٌ مِنَ الْمَلَائِكَةِ عَلَی رُءُوسِ الْأَشْهَادِ هَذَا فُلَانُ بْنُ فُلَانٍ آتَاهُ اللَّهُ عِلْماً فِي دَارِ الدُّنْيَا فَبَخِلَ بِهِ عَلَى عِبَادِهِ حَتَّى يَفْرُغَ مِنَ الْحِسَابِ.

Rawdat al-Wa'izin: The Messenger of God — may God bless him and his family — said: The scholars of this community are of two kinds. One kind God has granted knowledge, and with that knowledge they seek God's pleasure and the happiness of the next world; they give it freely to people and are neither greedy nor covetous, and do not sell their knowledge for a paltry price. For these, all living things of the sea and the land and the birds of the air seek forgiveness, and they come before God honoured and noble. The other kind God has granted knowledge, but they are miserly with it towards God's servants and grow covetous, and sell it for a paltry price. On the Day of Resurrection these shall be bridled with bridles of fire, and an angel among the angels shall cry out before all: This is So-and-so son of So-and-so; God granted him knowledge in the world, but he was miserly with it towards the servants. And that angel keeps crying out until the reckoning is finished.