Introduction

The Book of Intelligence and Ignorance

Chapter on the necessity to seek knowledge and the recommendations to learn

Chapter on the quality of knowledge its virtue and the virtue of the scholars

Chapter on Kinds of People

Chapter on the reward for the scholars and those who seek knowledge

Chapter on the Qualities of the Scholars

Chapter on the Rights of the scholars

Chapter on the Loss of a Scholar

Chapter on Meeting the Scholars and Associating with Them

Chapter on Asking the Scholar and Discussing with him

Chapter on Giving Knowledge as Charity

Prohibition on Speaking without Knowledge.

Chapter on Those who Act without Knowledge

Chapter on Utilization of Knowledge

Chapter on Those who use their Knowledge to Fill their Stomach and are Boastful for it

Chapter on the Need for the Existence of a Divine Authority in the World and the Seriousness of this Matter

Chapter on Miscellaneous Issues

Chapter on narrating books and Hadith (The virtue of writing and its preservation)

Chapter on Taqlid, following the opinions of someone

Chapter on Innovations, Personal Opinions and Analogies

Chapter on the need to refer to the book and Sunnah

Chapter on the Differences in al-Hadith

Chapter on Following the Sunnah and Evidence of the Book

Chapter on Contingency of the Universe and Proof of the Existence of its Creator

Chapter on Can Allah (God) be Considered a Thing?

Chapter on (the Issue) that only He is proof of His Own Existence

Chapter on the minimum degree of knowledge of the existence of Allah

Chapter on Who is Worshipped

Chapter On Being and Space (al-Kawn WA al-Makan)

Chapter On The relationships (Nisbah) Of Allah

Chapter On Prohibition on Saying How is Allah (al-Kayfiyyah)

Chapter On The Invalidity of the Belief to see God (Ru’yah of Allah)

Chapter On Prohibition on Attributing to Allah What He Himself has not Done so

Chapter On Prohibition on Considering Allah as having Body (JISM) and Form (SURAH)

Chapter On Attribute Of Essence (Sifat al-DhDhat) Of Allah

Another Chapter of The Previous Chapter

Chapter On Will Power (IRADAH) it is of the Attributes of Action (SIFAT al-FI‘L) and the Rest of the Attributes of Action

Chapter On the Coming into the Existence of the Names of Allah

Chapter On The Meanings of the Names of Allah and their Derivatives

Chapter on Another Chapter (Related) to the Previous Chapter

Chapter on the Interpretation of al-Samad, Self-sufficient

Chapter on Motion and Change

Chapter about al-‘Arsh and al-Kursi

Chapter on al-Ruh, the Spirit

Chapter on Comprehensive (Ahadith) about the Oneness of Allah

Chapter on Miscellaneous Ahadith

Chapter on al-Bida’

Chapter on the issue that there is nothing in heavens and earth but that they are in seven

Chapter on Wish and Will

Chapter on Test and Choice

Chapter on Fortunateness and Un-fortunateness

Good and Evil

Predestination, Fate and the Middle Road in Between

The Capabilities

Declaration, Definition and the Need for Solid Proof

Differences in the Justification of Divine Authority among People

Allah’s Authorities and Means of Justification of Accountability in People

Guidance Is From Allah, the Most Holy, the Most High

The necessity of the presence of Divine Authority among the people

The Categories of the Prophets, the Messengers and the Imams (a.s.)

The Difference among he Messengers, the Prophets and the al-Muhaddath

The issue that Allah’s holding people accountable remains unjustified without the Imam

The Issue that the Earth at no time is without a Person with Divine Authority

The Issue that even if only two people would remain on earth one of them would certainly be the Imam, the person with divine authority

Knowing the Imam (a.s.) and Belief in His Divine Authority

The obligation to obey the Imams (a.s.)

The Imams (a.s.) are witness for Allah, the Most Holy, the Most High, over His creature

The Imams (a.s.) are the only true guides

The Imam (a.s.) Possess Divine Authority and the Treasure of Divine Knowledge

The Imams (a.s.) are the Deputies of Allah, the Most Holy, the Most High, on earth and the Gates through which people go nearer to Allah

The Imams (a.s.) are the light of Allah, the Most Holy, the Most High

The Imams are the corner stone on earth

The Unique Ahadith that sums up the Virtue and Qualifications of the Imam (a.s.)

The Imams (a.s.) possess Divine authority, they are Envied and Allah, the Most Holy, the Most High, has spoken of them

The Imams (a.s.) are the Sings of whom Allah, the Most Holy, the Most High, has spoken in the Holy Quran

The Signs of which Allah, the Most Holy, the Most High, has spoken in the Holy Quran are The Imams (a.s.)

The matters that Allah, the Most Holy, the Most High, and His Messenger (s.a.) have sanctioned as obligatory of the beings with the Imams (a.s.)

The people of Dhikr (memory and knowledge) that Allah has commanded the creatures to ask for their questions are the Imams (a.s.)

Those whom Allah has called people of knowledge they are the Imams (a.s.)

The People Well-grounded in Knowledge are the Imams (a.s.) alone

The Imams are those who have received Knowledge and it is firmly Established in their Hearts

The people whom Allah has Chosen and has Made the Heirs of His Book are the Imams (a.s.)

Two Kinds of Imam are mentioned in the Holy Quran: the Imams (a.s.) who call to Allah and the Imams who call to Fire

The Holy Quran guides people to the Imam (a.s.)

The Bounty and Blessings that Allah, the Most Holy, the Most High has mentioned in His book, the Holy Quran are the Imams (a.s.)

The People whom Allah, the Most Holy, the Most High, has called Mutawassimin (distinguished) in His book are the Imams (a.s.) who are also the straight path

The deeds of the people are presented before the Holy Prophet (s.a.) and the Imams (a.s.)

The Path, Urged to be Maintained Steadfastly is Acknowledgement of the Divine Authority of Imam Ali (a.s.)

The Imams (a.s.) are the Mines of Knowledge, the Tree of Prophet-hood and the Centers wherein angels Interchange

The Imams (a.s.) are the Heirs of Knowledge to Inherit it one from the other

The Imams (a.s.) inherited the knowledge of the Holy prophet (s.a.) and all the prophets and their successors before them

The Imams (a.s.) have with all the books that Allah, the Most Holy, the Most High, has revealed and that they know them even the language in them are different

No one collect all of the Holy Quran except the Imams (a.s.) and that they have the knowledge of all of the Holy Quran

The degree of the Great Names of Allah that are given to the Imams (a.s.)

Sacred objects of the Prophets transferred to the Imams (a.s.)

The Armaments and Sacred Items belonging to the Holy Prophet (s.a.) that transferred to the Imam (a.s.)

The case of the Arms of the Messenger of Allah is like the Ark among the Israelites

Statements about al-Jafr al-Jami‘ and the Book of Fatima (a.s.)

Chapter Ninety Seven of the Holy Quran and its interpretation

 1ـ أَخْبَرَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ يَعْقُوبَ قَالَ حَدَّثَنِي عِدَّةٌ مِنْ أَصْحَابِنَا مِنْهُمْ مُحَمَّدُ بْنُ يَحْيَى الْعَطَّارُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ لَمَّا خَلَقَ الله الْعَقْلَ اسْتَنْطَقَهُ ثُمَّ قَالَ لَهُ أَقْبِلْ فَأَقْبَلَ ثُمَّ قَالَ لَهُ أَدْبِرْ فَأَدْبَرَ ثُمَّ قَالَ وَعِزَّتِي وَجَلالِي مَا خَلَقْتُ خَلْقاً هُوَ أَحَبُّ إِلَيَّ مِنْكَ وَلا أَكْمَلْتُكَ إِلا فِيمَنْ أُحِبُّ أَمَا إِنِّي إِيَّاكَ آمُرُ وَإِيَّاكَ أَنْهَى وَإِيَّاكَ أُعَاقِبُ وَإِيَّاكَ أُثِيبُ.

 1. Abu Ja’far Muhammad b. Ya’qub (al-Kulayni) has said: A number of our people of whom one is Muhammad b. Yahya al-‘Attar narrated from Ahmad b. Muhammad from Hasan b. Mahbub from al-’Ala b. Razin from Muhammad b. Muslim that Abu Ja’far (al-Baqir) (as) has said: “When Allah (swt) created the intellect (al-'Aql) He made it speak and said to it, ‘Come forward', so it came forward. He then said, 'Go back' and it went back. Then Allah said, 'I swear by My Honor and Glory that I have not created any creation more beloved to Me than you. I will not perfect you in anyone except those whom I love. I will command you [to obey me] and prohibit you [from disobeying me] and I will punish you [for disobeying me] and I will reward you [for obeying me]. 

 2ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُفَضَّلِ بْنِ صَالِحٍ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الاصْبَغِ بْنِ نُبَاتَةَ عَنْ علي (عَلَيْهِ السَّلام) قَالَ هَبَطَ جَبْرَئِيلُ عَلَى آدَمَ (عَلَيْهِ السَّلام) فَقَالَ يَا آدَمُ إِنِّي أُمِرْتُ أَنْ أُخَيِّرَكَ وَاحِدَةً مِنْ ثَلاثٍ فَاخْتَرْهَا وَدَعِ اثْنَتَيْنِ فَقَالَ لَهُ آدَمُ يَا جَبْرَئِيلُ وَمَا الثَّلاثُ فَقَالَ الْعَقْلُ وَالْحَيَاءُ وَالدِّينُ فَقَالَ آدَمُ إِنِّي قَدِ اخْتَرْتُ الْعَقْلَ فَقَالَ جَبْرَئِيلُ لِلْحَيَاءِ وَالدِّينِ انْصَرِفَا وَدَعَاهُ فَقَالا يَا جَبْرَئِيلُ إِنَّا أُمِرْنَا أَنْ نَكُونَ مَعَ الْعَقْلِ حَيْثُ كَانَ قَالَ فَشَأْنَكُمَا وَعَرَجَ.

 2. Ali bin Muhammad has narrated from Sahl ibn Ziyad, from ’Amr ibn ‘Uthman, from Mufaddal ibn Salih from Sa‘d ibn Tarif from al-Asbagh ibn Nubatah that Ali (as) said: “Once Jibril came to Adam (as) and said, ‘I am ordered to offer you three choices. You may choose one and leave the other two. Adam then asked, “What are those three things?” Jibril replied, ‘They are intelligence, modesty and religion.’ Adam then said, “I choose Intelligence.” Jibril then asked modesty and religion to return and leave Intelligence with Adam. They said to Jibril, ‘O Jibril, we are commanded to be with Intelligence wherever it may exist. Jibril then said, “It then is up to you.” He then ascended to the heavens. 

 3ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ مَا الْعَقْلُ قَالَ مَا عُبِدَ بِهِ الرَّحْمَنُ وَاكْتُسِبَ بِهِ الْجِنَانُ قَالَ قُلْتُ فَالَّذِي كَانَ فِي مُعَاوِيَةَ فَقَالَ تِلْكَ النَّكْرَاءُ تِلْكَ الشَّيْطَنَةُ وَهِيَ شَبِيهَةٌ بِالْعَقْلِ وَلَيْسَتْ بِالْعَقْلِ.

 3. Ahmad ibn ’Idris has narrated from Muhammad ibn ‘Abd al-Jabbar, from one of our people in a marfu’ manner that Abu 'Abdillah (al-Sadiq) (as) was asked, 'What is intellect (al-'Aql)?'. He said, ‘It is what someone worships ar-Rahman with and attains paradise.’ I then asked, 'What was the thing within Mu'awiya?'. He replied, ‘That was heinousness, that was devilry and it is similar to the intellect but it is not intellect.’

 4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ سَمِعْتُ الرِّضَا (عَلَيْهِ السَّلام) يَقُولُ صَدِيقُ كُلِّ امْرِئٍ عَقْلُهُ وَعَدُوُّهُ جَهْلُهُ.

 4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from al-Hassan ibn al-Jahm that he heard (Imam) al-Ridha (as) saying, “The friend of every person is his intellect and his enemy is ignorance.”

 5ـ وَعَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ قُلْتُ لابِي الْحَسَنِ (عَلَيْهِ السَّلام) إِنَّ عِنْدَنَا قَوْماً لَهُمْ مَحَبَّةٌ وَلَيْسَتْ لَهُمْ تِلْكَ الْعَزِيمَةُ يَقُولُونَ بِهَذَا الْقَوْلِ فَقَالَ لَيْسَ أُولَئِكَ مِمَّنْ عَاتَبَ الله إِنَّمَا قَالَ الله فَاعْتَبِرُوا يا أُولِي الابْصارِ.

 5. It is narrated from him from Ahmad ibn Muhammad from ibn Faddal that al-Hassan ibn al-Juham said: “I told Abul Hasan (al-Ridha) (as), 'We know of a people who have love [for the Ahlul-bayt] but they do not have much determination [in understanding their imamate], they make such claims.' He then replied, 'They are not of the ones that Allah has admonished. Indeed Allah has said: Take heed, Oh people of vision.'" (59:2)

 6ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ أَبِي مُحَمَّدٍ الرَّازِيِّ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) مَنْ كَانَ عَاقِلاً كَانَ لَهُ دِينٌ وَمَنْ كَانَ لَهُ دِينٌ دَخَلَ الْجَنَّةَ.

 6. Ahmad ibn Idris has narrated from Muhammad ibn Hassa’n from abu Muhammad al-Razi from Sayf ibn ‘Umayra from Ishaq ibn ‘Ammar that Abu ‘Abdillah (al-Sadiq) (as) said: “Whoever has intelligence has religion and whoever has religion enters paradise."

 7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ إِنَّمَا يُدَاقُّ الله الْعِبَادَ فِي الْحِسَابِ يَوْمَ الْقِيَامَةِ عَلَى قَدْرِ مَا آتَاهُمْ مِنَ الْعُقُولِ فِي الدُّنْيَا.

 7. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from al-Hassan ibn Ali ibn Yaqtin from Muhammad ibn Sinan from Abul Jarud that Abu Ja‘far (al-Baqir) (as) said: “On the Day of Judgment, Allah will hold everyone accountable according to the degree of intelligence He had given them in their worldly life.”

 8ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الاحْمَرِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الدَّيْلَمِيِّ عَنْ أَبِيهِ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) فُلانٌ مِنْ عِبَادَتِهِ وَدِينِهِ وَفَضْلِهِ فَقَالَ كَيْفَ عَقْلُهُ قُلْتُ لا أَدْرِي فَقَالَ إِنَّ الثَّوَابَ عَلَى قَدْرِ الْعَقْلِ إِنَّ رَجُلاً مِنْ بَنِي إِسْرَائِيلَ كَانَ يَعْبُدُ الله فِي جَزِيرَةٍ مِنْ جَزَائِرِ الْبَحْرِ خَضْرَاءَ نَضِرَةٍ كَثِيرَةِ الشَّجَرِ ظَاهِرَةِ الْمَاءِ وَإِنَّ مَلَكاً مِنَ الْمَلائِكَةِ مَرَّ بِهِ فَقَالَ يَا رَبِّ أَرِنِي ثَوَابَ عَبْدِكَ هَذَا فَأَرَاهُ الله تَعَالَى ذَلِكَ فَاسْتَقَلَّهُ الْمَلَكُ فَأَوْحَى الله تَعَالَى إِلَيْهِ أَنِ اصْحَبْهُ فَأَتَاهُ الْمَلَكُ فِي صُورَةِ إِنْسِيٍّ فَقَالَ لَهُ مَنْ أَنْتَ قَالَ أَنَا رَجُلٌ عَابِدٌ بَلَغَنِي مَكَانُكَ وَعِبَادَتُكَ فِي هَذَا الْمَكَانِ فَأَتَيْتُكَ لاعْبُدَ الله مَعَكَ فَكَانَ مَعَهُ يَوْمَهُ ذَلِكَ فَلَمَّا أَصْبَحَ قَالَ لَهُ الْمَلَكُ إِنَّ مَكَانَكَ لَنَزِهٌ وَمَا يَصْلُحُ إِلا لِلْعِبَادَةِ فَقَالَ لَهُ الْعَابِدُ إِنَّ لِمَكَانِنَا هَذَا عَيْباً فَقَالَ لَهُ وَمَا هُوَ قَالَ لَيْسَ لِرَبِّنَا بَهِيمَةٌ فَلَوْ كَانَ لَهُ حِمَارٌ رَعَيْنَاهُ فِي هَذَا الْمَوْضِعِ فَإِنَّ هَذَا الْحَشِيشَ يَضِيعُ فَقَالَ لَهُ ذَلِكَ الْمَلَكُ وَمَا لِرَبِّكَ حِمَارٌ فَقَالَ لَوْ كَانَ لَهُ حِمَارٌ مَا كَانَ يَضِيعُ مِثْلُ هَذَا الْحَشِيشِ فَأَوْحَى الله إِلَى الْمَلَكِ إِنَّمَا أُثِيبُهُ عَلَى قَدْرِ عَقْلِهِ.

8. Ali ibn Muhammad ibn Abdullah reported from Ibrahim ibn Ishaq al-Ahmar, from Muhammad ibn Sulaiman al-Daylami, from his father, who said: I said to Abā ʿAbdillah al-Sadiq (as), "So-and-so is from his worship, religion, and virtue." He said, "What about his intellect?" I replied, "I do not know." He said, "Indeed, the reward is based on the measure of intellect. A man from the Children of Israel used to worship Allah on an island of the sea, green and lush, with plenty of trees and visible water. And an angel from the angels passed by him and said, 'O my Lord, show me the reward of Your servant.' Allah, the Exalted, showed him that. The angel then felt small in comparison and was inspired by Allah to accompany him. So the angel came to him in human form and said to him, 'Who are you?' He replied, 'I am a worshiper. I have heard of your location and your worship in this place, so I have come to worship Allah with you.' He was with him that day. When morning came, the angel said to him, 'Indeed, your place is pure and only suitable for worship.' The worshiper replied, 'This place has a defect.' The angel asked, 'What is it?' He said, 'Our Lord does not have livestock, so if He had a donkey, we would graze it in this location, for this grass would go to waste.' The angel responded, 'What does your Lord have to do with a donkey?' The worshiper said, 'If He had a donkey, this grass would not go to waste.' Allah then revealed to the angel, 'I reward him based on the measure of his intellect.'"

 9ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِذَا بَلَغَكُمْ عَنْ رَجُلٍ حُسْنُ حَالٍ فَانْظُرُوا فِي حُسْنِ عَقْلِهِ فَإِنَّمَا يُجَازَى بِعَقْلِهِ.

 9. Ali ibn Ibrahim has narrated from his father from al-Nawfali from al-Sakuni that Abu ‘Abdillah (as) said: Rasulullah (sw) said, “If you would hear good things about a man, you should examine how good his intelligence is, because he will be recompensed according to his intelligence.”

 10ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ ذَكَرْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) رَجُلاً مُبْتَلىً بِالْوُضُوءِ وَالصَّلاةِ وَقُلْتُ هُوَ رَجُلٌ عَاقِلٌ فَقَالَ أَبُو عَبْدِ الله وَأَيُّ عَقْلٍ لَهُ وَهُوَ يُطِيعُ الشَّيْطَانَ فَقُلْتُ لَهُ وَكَيْفَ يُطِيعُ الشَّيْطَانَ فَقَالَ سَلْهُ هَذَا الَّذِي يَأْتِيهِ مِنْ أَيِّ شَيْ‏ءٍ هُوَ فَإِنَّهُ يَقُولُ لَكَ مِنْ عَمَلِ الشَّيْطَانِ.

 10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ‘Abdallah ibn Sinan who said: “I mentioned to Abu ‘Abdillah (al-Sadiq) (as) a man who was afflicted with doubts in his ablution and prayer (constantly repeating them) and added that he is an intelligent man.” Abu 'Abdillah then said, ‘What kind of intelligence does he have, when he obeys Satan?’. I asked him, 'How is he obeying Satan?'. He replied, 'Ask him about this which he is doing, from which thing is it. He will certainly say to you, “It comes from the work of Satan.”

 11ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَا قَسَمَ الله لِلْعِبَادِ شَيْئاً أَفْضَلَ مِنَ الْعَقْلِ فَنَوْمُ الْعَاقِلِ أَفْضَلُ مِنْ سَهَرِ الْجَاهِلِ وَإِقَامَةُ الْعَاقِلِ أَفْضَلُ مِنْ شُخُوصِ الْجَاهِلِ وَلا بَعَثَ الله نَبِيّاً وَلا رَسُولاً حَتَّى يَسْتَكْمِلَ الْعَقْلَ وَيَكُونَ عَقْلُهُ أَفْضَلَ مِنْ جَمِيعِ عُقُولِ أُمَّتِهِ وَمَا يُضْمِرُ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فِي نَفْسِهِ أَفْضَلُ مِنِ اجْتِهَادِ الْمُجْتَهِدِينَ وَمَا أَدَّى الْعَبْدُ فَرَائِضَ الله حَتَّى عَقَلَ عَنْهُ وَلا بَلَغَ جَمِيعُ الْعَابِدِينَ فِي فَضْلِ عِبَادَتِهِمْ مَا بَلَغَ الْعَاقِلُ وَالْعُقَلاءُ هُمْ أُولُو الالْبَابِ الَّذِينَ قَالَ الله تَعَالَى وَمَا يَتَذَكَّرُ إِلا أُولُو الالْبَابِ.

 11. A number of our people has narrated Ahmad ibn Muhammad ibn Khalid from certain persons of his people in a marfu‘ manner that Rasulullah (sw) said: “Allah has not distributed anything among the servants more excellent than intelligence. The sleeping of a person of intelligence is better than the vigil of an ignorant person, and the staying of a person of intelligence (at home) is better than the journeying of an ignorant person. Allah did not send any prophet or messenger before completing his intelligence and letting it become better than the intelligence of all of his nation. Whatever the Prophet (sw) preserves in his soul is better than the struggle of all the striving people. A servant would not fulfill the obligations of Allah until he has an understanding about Him. All the worshippers will not be able to achieve with the virtue of their worships what a person and people of intelligence achieve. They (the people of intelligence) are the people of proper understanding, whom Allah, the most High, mentioned: “Only People of understanding realize this.” [2:269]

 12. Abu ‘Abdallah al-Ash‘ari has narrated from certain persons of our people have narrated in a marfu‘ manner from Hisham ibn al-Hakam who has said the following. “Abu al-Hassan Musa ibn Ja’far stated the following to me. ‘O Hisham, Allah has given good news to the people of reason and understanding in His book in the following words, “ Give the good news to those of My servants who hear certain words but follow only the good words. These are the ones whom Allah has given guidance and they are the people of understanding. 39:20 Holy Quran “O Hisham, it is certain that Allah has established complete (legal) authority for people (to refer to) in the form of intelligence, supported the messengers through the (ability) to communicate and has guided them to His own Lordship with proofs. Saying, “Your Lord is the only Lord. There is no God but He, the Beneficent, the Merciful (2:163) “(Of the signs of His existence are the creation of heavens and earth, the alternation of nights and days, the ships that sail in the sea for the benefit of the people. (Also of such signs are) the water that God sends from the sky to revive the dead earth where He has scattered all kinds of animals, the winds of all directions and the clouds that are rendered for service between the sky and the earth. Such are evidence (of His existence) for those who use their intelligence. (2:164) “O Hisham, Allah has mentioned the above facts as proof of His existence and that such facts depend upon the will of one who has designed them saying: “God has made the day and the night, the sun and the moon, and all the stars subservient to you by His command. In this there is evidence of the truth for people of understanding. (16:12) “It is He, Who created you from clay, turning it into a living germ, then into a clot of blood, and then brings you forth as a child. He then made you grow into manhood and become old. He causes some of you to live for the appointed time and some of you to die before so that perhaps you may have understanding (40:67). “In the heavens and the earth there is evidence (of the Truth) for the believers (45:3). In your creation and in that of the beasts living on earth there is evidence of the Truth for the people who have strong faith (45:4). In the alternation of the night and the day, the sustenance which God has sent down from the sky to revive the barren earth, and in the changing of the direction of the winds there is evidence of the truth for the people of understanding (45:5). “Know that God brings the dead earth back to life. We have explained Our revelations to you so that you may perhaps have understanding (57:17). “In the earth there are adjacent pieces of land, vineyards, farms, date-palms of single and many roots which are all watered by the same water. We have made some yield a better food than others. All this is evidence (of the existence of God) for the people who understand. (13:4) “Also, of the evidence of His existence are His showing you lightening which gives you fear and hope and His sending water down from the sky which revives the earth after its death. In this there is evidence (of the truth) for the people of understanding. (30:24) “(Muhammad), say, “Let me tell you about what your Lord has commanded: Do not consider anything equal to God; Be kind to your parents; Do not murder your children out of fear of poverty, for We give sustenance to you and to them. Do not even approach indecency either in public or in private. Take not a life, which God has made sacred except by way of justice and law. Thus does He command you that you may learn wisdom. (6:151) “God has told you this parable about yourselves: Could your slaves share your wealth equally with you and could you fear them as you fear yourselves? Thus, do We clarify the evidence (of the truth) for the people of understanding (30:28). “O Hisham, Allah then has given good advise to the people of intelligence and has encouraged them to become interested in the life to come saying, “The worldly life is but useless amusement and sport (compared to) the life hereafter which is far better and is only for the pious. Will you not then understand? (6:32) “O Hisham, Allah then has given warnings to those who do not think about the punishment that may come upon them from Allah saying, “Then We totally destroyed the others (37:136). You pass by (their ruined town) in the morning and at night (37:137). Will you then not understand? (37:138) “We will bring torment from the sky on this town because of the evil-deeds of its inhabitants” (29:34). We left manifest evidence (of the truth) there for the people of understanding. (29:35) “O Hisham, intelligence comes with knowledge.” Allah has said, “These are parables which, We tell to human beings, but only the learned ones understand them. (29:43) “O Hisham, Allah has then expressed dislike towards those who do not understand in the following words: “When certain people are asked to follow the revelations of God, they say, ‘We would rather follow what our fathers have followed,’ even though their fathers had no understanding and could not find the true guidance (2:170) “Preaching to unbelievers is like talking to someone who cannot hear anything except yells and shouts. They are deaf, dumb, and blind; they have no understanding. (2:171) “Some of them will look at you, but are you supposed to guide the blind even if they have no vision? (10:43) “Do you think that most of them listen and understand? They are like cattle or even more, straying and confused. (25:44) “They will not fight you united except with the protection of fortified towns or from behind walls. They are strong among themselves. You think that they are united, but in fact, their hearts are divided. They are a people who have no understanding (59:14) “Would you order people to do good deeds and forget to do them yourselves even though you read the Book? Why do you not think?” (2:44) “O Hisham, Allah then has expressed dislike towards the multitudes saying, “Most of the people in the land will lead you away from God’s guidance if you follow them; they only follow their own conjecture and preach falsehood (6:116) “If you ask them, “Who has created the heavens and the earth,” they will certainly say, “God has created them.” Say, “It is only God who deserves all praise, but most of them do not know” (31:25) “If you ask them, “Who has sent down water from the sky to revive the dead earth?” They will say, “God has done it.” Say, “It is only God who deserves all praise, but many of them do not understand.” (29:63) “O Hisham, Allah then has praised those fewer in numbers saying, “Only few of my servants are grateful.” (34:13) He has said, “How few are they?” “A believing person from the people of the Pharaoh who concealed his faith said, “Would you kill a man just because he says God is my Lord?” (40:28) “No one believed in him, except a few. (11:40) Tell them, (Muhammad), “God certainly has the Power to show such miracles but many of them are ignorant.” (6:37). “Many of them have no understanding. (5:103) Many of them do not realize.” “O Hisham, Allah has mentioned the people of intelligence in the best manners with the best of characteristics saying, “God gives wisdom to the ones whom He wants. Whoever is given wisdom, has, certainly, received much good. Only people of intelligence can grasp this (2:269). “ . those who have a firm grounding in knowledge say, “We believe in it. All its verses are from our Lord.” No one can grasp this fact except the people of Intelligence . .” (3:7) “The creation of the heavens and the earth and the alternation of the day and the night are evidence (of the existence of God) for people of Intelligence. (3:190) “Can a person, who knows that what is revealed to you from your Lord is the truth, be considered equal to a blind person? Only those who have understanding take heed (13:19). “Can this one be considered equal to one who worships God during the night, prostrating and standing, who has fear of the Day of Judgment, and who has hope in the mercy of his Lord? Say, “Are those who know equal to those who do not know? Only the people of Intelligence take heed” (39:9). “It is a blessed Book which We have revealed for you so that you will reflect upon its verses and so the people of understanding will take heed (38:29). “To Moses We had given guidance and to the children of Israel We had given the Book (40:53) as their inheritance and as a guide and a reminder to the people of understanding (40:54) “Keep on reminding them. This benefits the believers” (51:55). “O Hisham, Allah says in His book, “This is a reminder for the ones who understands, listens, and sees.” (50:37) It means intelligence. “We gave wisdom to Luqman so that he would give thanks to God . .” (31:12) Understand is intelligence. “O Hisham, Luqman said to his son, “ Venerate the truth you will be the most intelligent among man. Cleverness before intelligence has a very small value. My son, the world is a very deep ocean in which many people have drowned. You must take piety before God as the ship, faith as supplies therein, trust in God as the sales, intelligence as the captain, knowledge as the guide and patience as passengers.” “O Hisham, for everything there is a guide. The guide for intelligence is thinking. The guide for thinking is silence. For everything there is a means for mobility the means of mobility for intelligence is humble attitude. To disobey a prohibition is enough proof of ones ignorance. “O Hisham, Allah send His messengers to people for no other reason but that they would have understanding about Him. Those who obey Him better have better understanding about Him. Those who are more knowledgeable in the commandment of Allah are the ones who have more powerful intelligence and those who have more powerful intelligence are at a higher degree of excellence in this world and in the next life. “O Hisham, Allah has placed two kinds of authority over man. The apparent and manifest authority and the internal and hidden authority The prophets and messengers are the apparent and manifest authorities and intelligence is the hidden and internal authority. “O Hisham, a man of intelligence is one whose thankfulness doe not diminish because of a large wealth and prohibited matters can not overpower his patience. “O Hisham, one who would support three things against an other three kinds of things he would be leading to the destruction of his own intelligence. (1) Darkening of one’s ability to think with day dreaming, (2) the abolishment of the sparks of one’s wisdom with excessive bluffs and (3) the extinguishing of the lights of the lessons from experience by the desires of one’s soul. It would be like supporting ones desire to destroy ones own intelligence. One who would destroy his own intelligence he has destroyed his own worldly life as well as the life to come. “O Hisham how would you expect to have pure deeds before Allah when you have such things that keep you away from the facts that matter to Allah, your Lord, and you have obeyed your desires against your own intelligence. “O Hisham, maintaining patience in loneliness is a sign of the strength of intelligence. One who has understanding about Allah he keeps himself aside from the people of this world and those interested in it. He becomes interested in what is with Allah. Allah then gives him comfort in his fear and company when he is lonely. Allah gives him riches in his poverty and honor without the existence of his tribesmen. “O Hisham, truth is set up so that Allah is obeyed. There is no salvation without obedience to Allah. Obedience comes only from knowledge, which comes from learning that receives strength from intelligence. The only knowledge of value is that of one who knows about the Lord and intelligence discerns the valuable of knowledge. “O Hisham, smaller degrees of deeds with knowledge are accepted with double value and large amounts of deeds from those who follow their desires and ignorance are rejected. “O Hisham, a person of intelligence is pleased with little things of the world with wisdom but he does not agree with a little wisdom with all of the world and, thus, such people strike a gainful bargain. “O Hisham, the people of intelligence stay away from what is more than the basic necessities of life how then they would not stay away from the sins in this world. To stay away from what is more than the bare necessities is only extra virtue but staying away from sins is obligatory. “O Hisham, a man of intelligence observes the world and the people of the world and finds out that the worldly gains come only through hard works and labor. He finds out that gains of the life hereafter also come through hard work and labor he then accepts the one that is more durable. “O Hisham, people of intelligence hold themselves back from the worldly things and strengthen interest in the gains of the life hereafter. They have learned that the worldly gains are sought after and are wanted and so also are the gains of the lifer hereafter. One who seeks the gains of the life hereafter the world will seek him to deliver to him his livelihood but one who seeks the worldly gains the hereafter would also seek to find him. Death will then approach him and it will destroy his world and leave him with no opportunity in the life hereafter (because he had gained nothing). “O Hisham, one who wants self-sufficiency without property, comfort for his heart from the evil of jealousy and the safety of his religion he should pray to Allah, the Most Glorious, to perfect his intelligence. The person of intelligence is satisfied with the basic necessities and one who agrees with basic necessities he is self-sufficient and free of needs and one who is not satisfied with basic necessities he is never free from wants. “O Hisham, Allah has stated the following on behalf of the people of virtue, “They say, “Lord, do not cause our hearts to deviate from Your guidance, and grant us mercy. You are the Most Awarding One.” (3:8) They know that hearts may deviate and turn towards blindness and destruction. It is certain that those who do not fear Allah have no understanding about Him. One who does not have proper understanding about Allah one’s heart does not establish any stable gnosis about Allah with clear awareness of such gnosis that one would find in his heart. No one can be as such except those whose deeds would confirm their words and their privacy would agree with their public activities. This is because Allah, Sacrosanct are whose names, has not shown what is private and unknown form intelligence except through what is public from it and speaks for it. “O Hisham, the commander of the true believers, Imam Ali (a.s) has said, “Allah is worshipped better by no means other than intelligence. No one’s intelligence reaches perfection until therewith is found various qualities. Disbelief and evil should not emerge therefrom. Wisdom and goodness should be expected to exist therewith. The extra of the property of a person of intelligence is given in charity, the extra of his words is restrained and his share of the worldly things is only the basic necessities. He never considers himself as to have learned enough. To be with Allah, although in a very humble state, is far better to him than to live very much honored with others. Humbleness is more beloved to him than being taken as a dignitary. He considers virtuous deeds of others a great deal and his own virtuous deeds as insignificant. He considers all the other people better than his self and his own self as the worse of all and this is the totality of all things.” “O Hisham, a man of intelligence never speaks a lie even though it may satisfy his desires.” “O Hisham, one who does not maintain honorable kindness he has no religion and one can not have such noble character without intelligence. A person of the greatest value among people is one who does not consider the worldly gains his fortune. Nothing can become an adequate price for your bodies other than paradise. Do not sell it for any thing other than paradise. “O Hisham, the commander of the true believers, Imam Ali (a.s) has said, “Three noble qualities in man are of the signs of the existence of intelligence. He replies when questioned and he speaks up only when everyone else fails to speak and offers his advise when it is beneficial to his people. One who has none of these qualities is a fool.” He also has said, “No one other a person who has all of the above or some of such qualities should chair a gathering and if one does so without any of such qualities he is a fool.” Imam Hassan ibn Ali (a.s) has said, “If you would ask for help do so from a proper source.” He was asked, “O grandson of the holy Prophet, ‘Who are the proper sources?” He replied, “They are those about whom Allah has spoken in His book saying, “Only those who have understanding will take heed and they are the people of intelligence.” Imam Ali ibn al-Husayn (a.s) has said, “Sitting in the company of virtuous people leads one to virtue and association with the scholars is a means of strengthening one’s intelligence. Obedience to the authorities that practice justice is an honor. The investment of wealth for profit is a dignifying practice. Guiding one who asks for guidance is an expression of gratitude. To restrain ones harmful manners and deeds is because of the perfection of one’s intelligence in which there is comfort for the body in the short and long terms.” “O Hisham, a man of intelligence does not speak to one who is feared to call him a liar. He does not ask those that he fears may deny him. He does not count on what is not within his abilities. He does not maintain any hope in that which may involve severity and harshness. He does not take any steps towards which he fears may not be achieved due to his inability.”

 13ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) الْعَقْلُ غِطَاءٌ سَتِيرٌ وَالْفَضْلُ جَمَالٌ ظَاهِرٌ فَاسْتُرْ خَلَلَ خُلُقِكَ بِفَضْلِكَ وَقَاتِلْ هَوَاكَ بِعَقْلِكَ تَسْلَمْ لَكَ الْمَوَدَّةُ وَتَظْهَرْ لَكَ الْمَحَبَّةُ.

 13. Ali ibn Muhammad has narrated from Sahl ibn Ziyad in a marfu‘ manner that Amir al-Mu’mineen Ali (as) said: “Intelligence is a complete cover (protection) for one and extra knowledge and skills are evident beauty. Compensate your physical shortcomings with your extra knowledge and skills. Fight your desires with help from your intelligence and in so doing friendship is surrendered to and love becomes manifest for you.”

 14ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) وَعِنْدَهُ جَمَاعَةٌ مِنْ مَوَالِيهِ فَجَرَى ذِكْرُ الْعَقْلِ وَالْجَهْلِ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) اعْرِفُوا الْعَقْلَ وَجُنْدَهُ وَالْجَهْلَ وَجُنْدَهُ تَهْتَدُوا قَالَ سَمَاعَةُ فَقُلْتُ جُعِلْتُ فِدَاكَ لا نَعْرِفُ إِلا مَا عَرَّفْتَنَا فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّ الله عَزَّ وَجَلَّ خَلَقَ الْعَقْلَ وَهُوَ أَوَّلُ خَلْقٍ مِنَ الرُّوحَانِيِّينَ عَنْ يَمِينِ الْعَرْشِ مِنْ نُورِهِ فَقَالَ لَهُ أَدْبِرْ فَأَدْبَرَ ثُمَّ قَالَ لَهُ أَقْبِلْ فَأَقْبَلَ فَقَالَ الله تَبَارَكَ وَتَعَالَى خَلَقْتُكَ خَلْقاً عَظِيماً وَكَرَّمْتُكَ عَلَى جَمِيعِ خَلْقِي قَالَ ثُمَّ خَلَقَ الْجَهْلَ مِنَ الْبَحْرِ الاجَاجِ ظُلْمَانِيّاً فَقَالَ لَهُ أَدْبِرْ فَأَدْبَرَ ثُمَّ قَالَ لَهُ أَقْبِلْ فَلَمْ يُقْبِلْ فَقَالَ لَهُ اسْتَكْبَرْتَ فَلَعَنَهُ ثُمَّ جَعَلَ لِلْعَقْلِ خَمْسَةً وَسَبْعِينَ جُنْداً فَلَمَّا رَأَى الْجَهْلُ مَا أَكْرَمَ الله بِهِ الْعَقْلَ وَمَا أَعْطَاهُ أَضْمَرَ لَهُ الْعَدَاوَةَ فَقَالَ الْجَهْلُ يَا رَبِّ هَذَا خَلْقٌ مِثْلِي خَلَقْتَهُ وَكَرَّمْتَهُ وَقَوَّيْتَهُ وَأَنَا ضِدُّهُ وَلا قُوَّةَ لِي بِهِ فَأَعْطِنِي مِنَ الْجُنْدِ مِثْلَ مَا أَعْطَيْتَهُ فَقَالَ نَعَمْ فَإِنْ عَصَيْتَ بَعْدَ ذَلِكَ أَخْرَجْتُكَ وَجُنْدَكَ مِنْ رَحْمَتِي قَالَ قَدْ رَضِيتُ فَأَعْطَاهُ خَمْسَةً وَسَبْعِينَ جُنْداً فَكَانَ مِمَّا أَعْطَى الْعَقْلَ مِنَ الْخَمْسَةِ وَالسَّبْعِينَ الْجُنْدَ الْخَيْرُ وَهُوَ وَزِيرُ الْعَقْلِ وَجَعَلَ ضِدَّهُ الشَّرَّ وَهُوَ وَزِيرُ الْجَهْلِ وَالايمَانُ وَضِدَّهُ الْكُفْرَ وَالتَّصْدِيقُ وَضِدَّهُ الْجُحُودَ وَالرَّجَاءُ وَضِدَّهُ الْقُنُوطَ وَالْعَدْلُ وَضِدَّهُ الْجَوْرَ وَالرِّضَا وَضِدَّهُ السُّخْطَ وَالشُّكْرُ وَضِدَّهُ الْكُفْرَانَ وَالطَّمَعُ وَضِدَّهُ الْيَأْسَ وَالتَّوَكُّلُ وَضِدَّهُ الْحِرْصَ وَالرَّأْفَةُ وَضِدَّهَا الْقَسْوَةَ وَالرَّحْمَةُ وَضِدَّهَا الْغَضَبَ وَالْعِلْمُ وَضِدَّهُ الْجَهْلَ وَالْفَهْمُ وَضِدَّهُ الْحُمْقَ وَالْعِفَّةُ وَضِدَّهَا التَّهَتُّكَ وَالزُّهْدُ وَضِدَّهُ الرَّغْبَةَ وَالرِّفْقُ وَضِدَّهُ الْخُرْقَ وَالرَّهْبَةُ وَضِدَّهُ الْجُرْأَةَ وَالتَّوَاضُعُ وَضِدَّهُ الْكِبْرَ وَالتُّؤَدَةُ وَضِدَّهَا التَّسَرُّعَ وَالْحِلْمُ وَضِدَّهَا السَّفَهَ وَالصَّمْتُ وَضِدَّهُ الْهَذَرَ وَالاسْتِسْلامُ وَضِدَّهُ الاسْتِكْبَارَ وَالتَّسْلِيمُ وَضِدَّهُ الشَّكَّ وَالصَّبْرُ وَضِدَّهُ الْجَزَعَ وَالصَّفْحُ وَضِدَّهُ الانْتِقَامَ وَالْغِنَى وَضِدَّهُ الْفَقْرَ وَالتَّذَكُّرُ وَضِدَّهُ السَّهْوَ وَالْحِفْظُ وَضِدَّهُ النِّسْيَانَ وَالتَّعَطُّفُ وَضِدَّهُ الْقَطِيعَةَ وَالْقُنُوعُ وَضِدَّهُ الْحِرْصَ وَالْمُؤَاسَاةُ وَضِدَّهَا الْمَنْعَ وَالْمَوَدَّةُ وَضِدَّهَا الْعَدَاوَةَ وَالْوَفَاءُ وَضِدَّهُ الْغَدْرَ وَالطَّاعَةُ وَضِدَّهَا الْمَعْصِيَةَ وَالْخُضُوعُ وَضِدَّهُ التَّطَاوُلَ وَالسَّلامَةُ وَضِدَّهَا الْبَلاءَ وَالْحُبُّ وَضِدَّهُ الْبُغْضَ وَالصِّدْقُ وَضِدَّهُ الْكَذِبَ وَالْحَقُّ وَضِدَّهُ الْبَاطِلَ وَالامَانَةُ وَضِدَّهَا الْخِيَانَةَ وَالاخْلاصُ وَضِدَّهُ الشَّوْبَ وَالشَّهَامَةُ وَضِدَّهَا الْبَلادَةَ وَالْفَهْمُ وَضِدَّهُ الْغَبَاوَةَ وَالْمَعْرِفَةُ وَضِدَّهَا الانْكَارَ وَالْمُدَارَاةُ وَضِدَّهَا الْمُكَاشَفَةَ وَسَلامَةُ الْغَيْبِ وَضِدَّهَا الْمُمَاكَرَةَ وَالْكِتْمَانُ وَضِدَّهُ الافْشَاءَ وَالصَّلاةُ وَضِدَّهَا الاضَاعَةَ وَالصَّوْمُ وَضِدَّهُ الافْطَارَ وَالْجِهَادُ وَضِدَّهُ النُّكُولَ وَالْحَجُّ وَضِدَّهُ نَبْذَ الْمِيثَاقِ وَصَوْنُ الْحَدِيثِ وَضِدَّهُ النَّمِيمَةَ وَبِرُّ الْوَالِدَيْنِ وَضِدَّهُ الْعُقُوقَ وَالْحَقِيقَةُ وَضِدَّهَا الرِّيَاءَ وَالْمَعْرُوفُ وَضِدَّهُ الْمُنْكَرَ وَالسَّتْرُ وَضِدَّهُ التَّبَرُّجَ وَالتَّقِيَّةُ وَضِدَّهَا الاذَاعَةَ وَالانْصَافُ وَضِدَّهُ الْحَمِيَّةَ وَالتَّهْيِئَةُ وَضِدَّهَا الْبَغْيَ وَالنَّظَافَةُ وَضِدَّهَا الْقَذَرَ وَالْحَيَاءُ وَضِدَّهَا الْجَلَعَ وَالْقَصْدُ وَضِدَّهُ الْعُدْوَانَ وَالرَّاحَةُ وَضِدَّهَا التَّعَبَ وَالسُّهُولَةُ وَضِدَّهَا الصُّعُوبَةَ وَالْبَرَكَةُ وَضِدَّهَا الْمَحْقَ وَالْعَافِيَةُ وَضِدَّهَا الْبَلاءَ وَالْقَوَامُ وَضِدَّهُ الْمُكَاثَرَةَ وَالْحِكْمَةُ وَضِدَّهَا الْهَوَاءَ وَالْوَقَارُ وَضِدَّهُ الْخِفَّةَ وَالسَّعَادَةُ وَضِدَّهَا الشَّقَاوَةَ وَالتَّوْبَةُ وَضِدَّهَا الاصْرَارَ وَالاسْتِغْفَارُ وَضِدَّهُ الاغْتِرَارَ وَالْمُحَافَظَةُ وَضِدَّهَا التَّهَاوُنَ وَالدُّعَاءُ وَضِدَّهُ الاسْتِنْكَافَ وَالنَّشَاطُ وَضِدَّهُ الْكَسَلَ وَالْفَرَحُ وَضِدَّهُ الْحَزَنَ وَالالْفَةُ وَضِدَّهَا الْفُرْقَةَ وَالسَّخَاءُ وَضِدَّهُ الْبُخْلَ فَلا تَجْتَمِعُ هَذِهِ الْخِصَالُ كُلُّهَا مِنْ أَجْنَادِ الْعَقْلِ إِلا فِي نَبِيٍّ أَوْ وَصِيِّ نَبِيٍّ أَوْ مُؤْمِنٍ قَدِ امْتَحَنَ الله قَلْبَهُ لِلايمَانِ وَأَمَّا سَائِرُ ذَلِكَ مِنْ مَوَالِينَا فَإِنَّ أَحَدَهُمْ لا يَخْلُو مِنْ أَنْ يَكُونَ فِيهِ بَعْضُ هَذِهِ الْجُنُودِ حَتَّى يَسْتَكْمِلَ وَيَنْقَى مِنْ جُنُودِ الْجَهْلِ فَعِنْدَ ذَلِكَ يَكُونُ فِي الدَّرَجَةِ الْعُلْيَا مَعَ الانْبِيَاءِ وَالاوْصِيَاءِ وَإِنَّمَا يُدْرَكُ ذَلِكَ بِمَعْرِفَةِ الْعَقْلِ وَجُنُودِهِ وَبِمُجَانَبَةِ الْجَهْلِ وَجُنُودِهِ وَفَّقَنَا الله وَإِيَّاكُمْ لِطَاعَتِهِ وَمَرْضَاتِهِ.

 14. A group of our companions narrated from Ahmad ibn Muhammad, from Ali ibn Hadeed, from Sama’ah ibn Mehran, who said: "I was with Abu Abdullah (a.s) and a group of his followers were also present. The discussion turned to the topics of intellect and ignorance. Abu Abdullah (a.s) said: 'Recognize intellect and its soldiers, and ignorance and its soldiers, and you will be guided.' Sama’ah said: 'I said, "May I be your ransom, we know only what you have taught us."' Abu Abdullah (a.s) replied: 'Indeed, Allah the Mighty and Majestic created intellect, and it was the first creation among the spiritual beings, on the right side of the Throne, from His light. Then He said to it, "Move back," and it moved back. Then He said to it, "Come forward," and it came forward. Then Allah, blessed and exalted, said: "I created you as a great creation and honored you over all My creations." Then He created ignorance from the dark, salty sea. He said to it, "Move back," and it moved back. Then He said to it, "Come forward," but it did not come forward. He said to it, "Did you act arrogantly?" So He cursed it. Then He made for intellect seventy-five soldiers. When ignorance saw the honor Allah had bestowed upon intellect and what He had given it, it harbored enmity towards it. Ignorance said: "O Lord, this is a creation like me. You created it, honored it, and strengthened it, and I am its opposite. I have no power over it, so give me soldiers like those You have given it." Allah said: "Yes, but if you disobey after that, I will expel you and your soldiers from My mercy." Ignorance said: "I am satisfied." So He gave it seventy-five soldiers. <br>Among what He gave to intellect from the seventy-five soldiers were: goodness, which is the minister of intellect, and He made its opposite evil, which is the minister of ignorance; faith, and its opposite disbelief; affirmation, and its opposite denial; hope, and its opposite despair; justice, and its opposite injustice; contentment, and its opposite discontent; gratitude, and its opposite ingratitude; greed, and its opposite hopelessness; reliance (on Allah), and its opposite covetousness; compassion, and its opposite hardness; mercy, and its opposite anger; knowledge, and its opposite ignorance; understanding, and its opposite folly; chastity, and its opposite promiscuity; asceticism, and its opposite desire; gentleness, and its opposite coarseness; fear, and its opposite audacity; humility, and its opposite arrogance; deliberation, and its opposite hastiness; forbearance, and its opposite foolishness; silence, and its opposite verbosity; surrender, and its opposite arrogance; acceptance, and its opposite doubt; patience, and its opposite impatience; forgiveness, and its opposite vengeance; wealth, and its opposite poverty; remembrance, and its opposite forgetfulness; preservation, and its opposite neglect; kindness, and its opposite cutting off; contentment, and its opposite greed; sharing, and its opposite withholding; friendship, and its opposite enmity; loyalty, and its opposite betrayal; obedience, and its opposite disobedience; submission, and its opposite insolence; safety, and its opposite affliction; love, and its opposite hatred; truthfulness, and its opposite lying; truth, and its opposite falsehood; trustworthiness, and its opposite treachery; sincerity, and its opposite hypocrisy; discernment, and its opposite dullness; understanding, and its opposite stupidity; recognition, and its opposite denial; diplomacy, and its opposite disclosure; safeguarding the unseen, and its opposite cunning; concealment, and its opposite revelation; prayer, and its opposite neglect; fasting, and its opposite breaking the fast; striving (in Allah's way), and its opposite retreat; pilgrimage, and its opposite breaking the covenant; protection of speech, and its opposite slander; righteousness to parents, and its opposite disobedience; reality, and its opposite ostentation; virtue, and its opposite vice; concealment, and its opposite display; precaution, and its opposite publicity; fairness, and its opposite bias; preparation, and its opposite transgression; cleanliness, and its opposite filthiness; modesty, and its opposite shamelessness; moderation, and its opposite aggression; rest, and its opposite fatigue; ease, and its opposite difficulty; blessing, and its opposite curse; well-being, and its opposite affliction; uprightness, and its opposite excess; wisdom, and its opposite desire; dignity, and its opposite frivolity; happiness, and its opposite misery; repentance, and its opposite insistence (on sin); seeking forgiveness, and its opposite deception; preservation, and its opposite neglect; supplication, and its opposite disdain; activity, and its opposite laziness; joy, and its opposite sadness; unity, and its opposite separation; generosity, and its opposite stinginess. <br>These qualities from the soldiers of the intellect are not all found together in anyone except in a prophet, or the successor of a prophet, or a believer whose heart Allah has tested for faith. As for the rest of our followers, none of them is free from having some of these soldiers until they are complete and cleansed from the soldiers of ignorance. At that time, they will be in the highest degree with the prophets and successors. This can only be achieved by recognizing intellect and its soldiers and avoiding ignorance and its soldiers. May Allah grant us and you success in obeying Him and seeking His pleasure.'"

 15ـ جَمَاعَةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَا كَلَّمَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْعِبَادَ بِكُنْهِ عَقْلِهِ قَطُّ وَقَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّا مَعَاشِرَ الانْبِيَاءِ أُمِرْنَا أَنْ نُكَلِّمَ النَّاسَ عَلَى قَدْرِ عُقُولِهِمْ.

 15. A group of our people have narrated from Ahmad Ibn Muhammad Ibn ‘Isa from al-Hassan Ibn Ali Ibn Faddal from one of our people that Abu 'Abdillah (al-Sadiq) (as) stated: "Rasulullah (sw) never spoke to people according to his own level of intellect." He (the Imam) also said that Rasulullah (sw) said, "We, the community of Prophet, are commanded to speak to people up to the level of their intelligence."

 16ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ (عَلَيْهما السَّلام) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) إِنَّ قُلُوبَ الْجُهَّالِ تَسْتَفِزُّهَا الاطْمَاعُ وَتَرْتَهِنُهَا الْمُنَى وَتَسْتَعْلِقُهَا الْخَدَائِعُ.

 16. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from al-Nawfali from al-Sakuni from Ja‘far (al-Sadiq) (as) from his father (al-Baqir) (as) that Amir al-Mu’minin (as): “Greed motivates the hearts of the ignorant people, longings and yearning keep them as hostages and deceit clings to them.”

 17ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الاشْعَرِيِّ عَنْ عُبَيْدِ الله الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) أَكْمَلُ النَّاسِ عَقْلاً أَحْسَنُهُمْ خُلُقاً.

 17. Ali ibn Ibrahim has narrated from his father from Ja‘far ibn Muhammad al-Ash‘ari from ‘Ubaydallah al-Dihqan from Durust from Ibrahim ibn ‘Abd al-Hamid that Abu ‘Abdillah (al-Sadiq) (as) said: "The most perfect of people in intellect are the best of them in character."

 18ـ عَلِيٌّ عَنْ أَبِيهِ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ كُنَّا عِنْدَ الرِّضَا (عَلَيْهِ السَّلام) فَتَذَاكَرْنَا الْعَقْلَ وَالادَبَ فَقَالَ يَا أَبَا هَاشِمٍ الْعَقْلُ حِبَاءٌ مِنَ الله وَالادَبُ كُلْفَةٌ فَمَنْ تَكَلَّفَ الادَبَ قَدَرَ عَلَيْهِ وَمَنْ تَكَلَّفَ الْعَقْلَ لَمْ يَزْدَدْ بِذَلِكَ إِلا جَهْلاً.

 18. Ali has narrated from his father from abu Hashim al-Ja‘fari who has said the following. “We were in the presence of Imam al-Rida (a.s) that a discussion about intelligence took place and the Imam said, “O abu Hashim, intelligence is a present from Allah but discipline is a skill and burden. One who would pretend as a well disciplined one he would certainly establish full control in it. But to pretend as a person of intelligence would increase in him nothing but more ignorance.”

 19ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ الله بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّ لِي جَاراً كَثِيرَ الصَّلاةِ كَثِيرَ الصَّدَقَةِ كَثِيرَ الْحَجِّ لا بَأْسَ بِهِ قَالَ فَقَالَ يَا إِسْحَاقُ كَيْفَ عَقْلُهُ قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ لَيْسَ لَهُ عَقْلٌ قَالَ فَقَالَ لا يَرْتَفِعُ بِذَلِكَ مِنْهُ.

 19. Ali ibn Ibrahim has narrated from his father from Yahya ibn al-Mubarak from ‘Abdallah ibn Jubla from ibn Ishaq ibn ‘Ammar that Abu ‘Abdillah (al-Sadiq) (as) was asked, ‘May I be your ransom, I have a neighbor who does a lot of salaat, gives a lot in charity and very often does hajj and there is no flaw with him.’ He asked, 'O Ibn Ishaq how is his intelligence?'. I then said, 'May I be your ransom, he does not have any intelligence'. So he said, 'Nothing from what he does will be raised up (to heavens).'

 20ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ السَّيَّارِيِّ عَنْ أَبِي يَعْقُوبَ الْبَغْدَادِيِّ قَالَ قَالَ ابْنُ السِّكِّيتِ لابِي الْحَسَنِ (عَلَيْهِ السَّلام) لِمَا ذَا بَعَثَ الله مُوسَى بْنَ عِمْرَانَ (عَلَيْهِ السَّلام) بِالْعَصَا وَيَدِهِ الْبَيْضَاءِ وَآلَةِ السِّحْرِ وَبَعَثَ عِيسَى بِ‏آلَةِ الطِّبِّ وَبَعَثَ مُحَمَّداً صَلَّى الله عَلَيْهِ وَآلِهِ وَعَلَى جَمِيعِ الانْبِيَاءِ بِالْكَلامِ وَالْخُطَبِ فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) إِنَّ الله لَمَّا بَعَثَ مُوسَى (عَلَيْهِ السَّلام) كَانَ الْغَالِبُ عَلَى أَهْلِ عَصْرِهِ السِّحْرَ فَأَتَاهُمْ مِنْ عِنْدِ الله بِمَا لَمْ يَكُنْ فِي وُسْعِهِمْ مِثْلُهُ وَمَا أَبْطَلَ بِهِ سِحْرَهُمْ وَأَثْبَتَ بِهِ الْحُجَّةَ عَلَيْهِمْ وَإِنَّ الله بَعَثَ عِيسَى (عَلَيْهِ السَّلام) فِي وَقْتٍ قَدْ ظَهَرَتْ فِيهِ الزَّمَانَاتُ وَاحْتَاجَ النَّاسُ إِلَى الطِّبِّ فَأَتَاهُمْ مِنْ عِنْدِ الله بِمَا لَمْ يَكُنْ عِنْدَهُمْ مِثْلُهُ وَبِمَا أَحْيَا لَهُمُ الْمَوْتَى وَأَبْرَأَ الاكْمَهَ وَالابْرَصَ بِإِذْنِ الله وَأَثْبَتَ بِهِ الْحُجَّةَ عَلَيْهِمْ وَإِنَّ الله بَعَثَ مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) فِي وَقْتٍ كَانَ الْغَالِبُ عَلَى أَهْلِ عَصْرِهِ الْخُطَبَ وَالْكَلامَ وَأَظُنُّهُ قَالَ الشِّعْرَ فَأَتَاهُمْ مِنْ عِنْدِ الله مِنْ مَوَاعِظِهِ وَحِكَمِهِ مَا أَبْطَلَ بِهِ قَوْلَهُمْ وَأَثْبَتَ بِهِ الْحُجَّةَ عَلَيْهِمْ قَالَ فَقَالَ ابْنُ السِّكِّيتِ تَالله مَا رَأَيْتُ مِثْلَكَ قَطُّ فَمَا الْحُجَّةُ عَلَى الْخَلْقِ الْيَوْمَ قَالَ فَقَالَ (عَلَيْهِ السَّلام) الْعَقْلُ يُعْرَفُ بِهِ الصَّادِقُ عَلَى الله فَيُصَدِّقُهُ وَالْكَاذِبُ عَلَى الله فَيُكَذِّبُهُ قَالَ فَقَالَ ابْنُ السِّكِّيتِ هَذَا وَالله هُوَ الْجَوَابُ.

 20. Al-Husayn ibn Muhammad has narrated from Ahmad ibn Muhammad al-Sayyari from abu Ya’qub al-Baghdadi who has said the following. “Ibn Sukayt asked Imam abu al-Hassan (a.s), ‘Why did Allah sent Moses with the miracle appearing through his staff and through his hand and means of magic, Jesus with means of medical tasks and Prophet Muhammad (may Allah send blessings upon him, his family and all the prophets) with means of speech and sermons?’” “When Moses was sent magic was very popular among the people. He showed a magic of such form that was not possible for others to perform. He was given such means that destroyed the magical effects of those people’s magic and established the truth of the message of Allah among them. Allah sent Jesus at a time when serious illnesses existed among the people and they needed medical treatment. Jesus brought from Allah what the people did not have. He brought from Allah the means to bring the dead back to life, cure the sick and the lepers by the permission of Allah and thus, establish the truthfulness of the message of Allah among the people.” The Imam explained. Allah sent Prophet Muhammad (s.a.) at a time when oratory and speech was very popular among the people –I think he said poetry. He brought from Allah to the people the good advise and wisdom that showed the falsehood in their speeches and thus established the truthfulness of the message of Allah among them.” Ibn al-Sukayt then said, “I swear by Allah that I have never seen anyone like you. What is the proof to establish the truthfulness of the message of Allah among people today?” The Imam then said, ‘It is intelligence. Through intelligence one recognizes those who speak the truth from Allah, thus, one acknowledges their truthfulness and those who lie in the name of Allah their lies come to light.” Ibn al-Sukayt then said, “This by Allah is the answer.”

 21ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنِ الْمُثَنَّى الْحَنَّاطِ عَنْ قُتَيْبَةَ الاعْشَى عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ مَوْلىً لِبَنِي شَيْبَانَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ إِذَا قَامَ قَائِمُنَا وَضَعَ الله يَدَهُ عَلَى رُءُوسِ الْعِبَادِ فَجَمَعَ بِهَا عُقُولَهُمْ وَكَمَلَتْ بِهِ أَحْلامُهُمْ.

 21. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washa’ from al-Muthanna al-Hannat from al-Qutayba al-A'sha from Ibn Abi Ya‘fur from a slave of Banu Shayban that Abu Ja‘far (al-Baqir) (as) said: "When our Qa’im (Imam al-Mahdi) rises, Allah will place His hand over the heads of His servants and He will place their intelligence together and complete their understanding.”

 22ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ حُجَّةُ الله عَلَى الْعِبَادِ النَّبِيُّ وَالْحُجَّةُ فِيمَا بَيْنَ الْعِبَادِ وَبَيْنَ الله الْعَقْلُ.

 22. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn Sulayman from Ali ibn Ibrahim from ‘Abdallah ibn Sinan that Abu ‘Abdillah (al-Sadiq) (as) said: “The hujjah (proof) of Allah over the worshippers is the Prophet (sw) and the hujjah (proof) between Allah and the people is the intellect (al-'Aql).”

 23ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ مُرْسَلاً قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) دِعَامَةُ الانْسَانِ الْعَقْلُ وَالْعَقْلُ مِنْهُ الْفِطْنَةُ وَالْفَهْمُ وَالْحِفْظُ وَالْعِلْمُ وَبِالْعَقْلِ يَكْمُلُ وَهُوَ دَلِيلُهُ وَمُبْصِرُهُ وَمِفْتَاحُ أَمْرِهِ فَإِذَا كَانَ تَأْيِيدُ عَقْلِهِ مِنَ النُّورِ كَانَ عَالِماً حَافِظاً ذَاكِراً فَطِناً فَهِماً فَعَلِمَ بِذَلِكَ كَيْفَ وَلِمَ وَحَيْثُ وَعَرَفَ مَنْ نَصَحَهُ وَمَنْ غَشَّهُ فَإِذَا عَرَفَ ذَلِكَ عَرَفَ مَجْرَاهُ وَمَوْصُولَهُ وَمَفْصُولَهُ وَأَخْلَصَ الْوَحْدَانِيَّةَ لله وَالاقْرَارَ بِالطَّاعَةِ فَإِذَا فَعَلَ ذَلِكَ كَانَ مُسْتَدْرِكاً لِمَا فَاتَ وَوَارِداً عَلَى مَا هُوَ آتٍ يَعْرِفُ مَا هُوَ فِيهِ وَلايِّ شَيْ‏ءٍ هُوَ هَاهُنَا وَمِنْ أَيْنَ يَأْتِيهِ وَإِلَى مَا هُوَ صَائِرٌ وَذَلِكَ كُلُّهُ مِنْ تَأْيِيدِ الْعَقْلِ.

 23. A number of our people has narrated from Ahmad ibn Muhammad in a mursal manner that Abu ‘Abdillah (al-Sadiq) (as) said: “Intelligence is the support for man. From intelligence come intelligence, understanding, memorization and knowledge and with intelligence he gains perfection. Intelligence is his guide, his instructor and the key to his affairs. When his intelligence is supported with light he becomes a scholar, a keeper (of knowledge), an intelligent re-caller and a man of understanding. Through intelligence he learns the answer to how, why and where or when. He learns who helps and who harm him. When he learns these (facts) he learns the channels, the connections and the differentiating factors. He then establishes pure faith in the oneness of Allah and acknowledges the need to obey Him. When he does so he finds the proper remedy for what he has lost and the right approach to whatever may come in. He knows well his present involvement, for what reason is he here, wherefrom has he come and to what end is he going. He will have all these because of intelligence.”

 24ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ الْعَقْلُ دَلِيلُ الْمُؤْمِنِ.

 24. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from ’Isma‘il ibn Mihran from one of his people that Abu ‘Abdillah (al-Sadiq) (as) said: “Intelligence (al-'Aql) is the guide of a believer.”

 25ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ السَّرِيِّ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَا عَلِيُّ لا فَقْرَ أَشَدُّ مِنَ الْجَهْلِ وَلا مَالَ أَعْوَدُ مِنَ الْعَقْلِ.

 25. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from Hammad ibn ‘Uthman from al-Sariy ibn Khalid that Abu ‘Abdillah (al-Sadiq) (as) said: Rasulullah (sw) said, "Oh Ali, no poverty is more sever than ignorance and no wealth is more profitable than intelligence.”

 26ـ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ لَمَّا خَلَقَ الله الْعَقْلَ قَالَ لَهُ أَقْبِلْ فَأَقْبَلَ ثُمَّ قَالَ لَهُ أَدْبِرْ فَأَدْبَرَ فَقَالَ وَعِزَّتِي وَجَلالِي مَا خَلَقْتُ خَلْقاً أَحْسَنَ مِنْكَ إِيَّاكَ آمُرُ وَإِيَّاكَ أَنْهَى وَإِيَّاكَ أُثِيبُ وَإِيَّاكَ أُعَاقِبُ.

 26. Muhammad ibn al-Hassan has narrated from Sahl ibn Ziyad from ibn abu Najran from al-‘Ala’ ibn Razin from Muhammad ibn Muslim that Abu Ja’far (al-Baqir) (as) said: “When Allah (swt) created the intellect (al-'Aql) He made it speak and said to it, ‘Come forward', so it came forward. He then said, 'Go back' and it went back. Then Allah said, 'I swear by My Honor and Glory that I have not created any creation more beloved to Me than you. I will not perfect you in anyone except those whom I love. I will command you [to obey me] and prohibit you [from disobeying me] and I will reward you [for obeying me] and I will punish you [for disobeying me].'"

 27ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْهَيْثَمِ بْنِ أَبِي مَسْرُوقٍ النَّهْدِيِّ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) الرَّجُلُ آتِيهِ وَأُكَلِّمُهُ بِبَعْضِ كَلامِي فَيَعْرِفُهُ كُلَّهُ وَمِنْهُمْ مَنْ آتِيهِ فَأُكَلِّمُهُ بِالْكَلامِ فَيَسْتَوْفِي كَلامِي كُلَّهُ ثُمَّ يَرُدُّهُ عَلَيَّ كَمَا كَلَّمْتُهُ وَمِنْهُمْ مَنْ آتِيهِ فَأُكَلِّمُهُ فَيَقُولُ أَعِدْ عَلَيَّ فَقَالَ يَا إِسْحَاقُ وَمَا تَدْرِي لِمَ هَذَا قُلْتُ لا قَالَ الَّذِي تُكَلِّمُهُ بِبَعْضِ كَلامِكَ فَيَعْرِفُهُ كُلَّهُ فَذَاكَ مَنْ عُجِنَتْ نُطْفَتُهُ بِعَقْلِهِ وَأَمَّا الَّذِي تُكَلِّمُهُ فَيَسْتَوْفِي كَلامَكَ ثُمَّ يُجِيبُكَ عَلَى كَلامِكَ فَذَاكَ الَّذِي رُكِّبَ عَقْلُهُ فِيهِ فِي بَطْنِ أُمِّهِ وَأَمَّا الَّذِي تُكَلِّمُهُ بِالْكَلامِ فَيَقُولُ أَعِدْ عَلَيَّ فَذَاكَ الَّذِي رُكِّبَ عَقْلُهُ فِيهِ بَعْدَ مَا كَبِرَ فَهُوَ يَقُولُ لَكَ أَعِدْ عَلَيَّ.

 27. A number of our people has narrated from Ahmad ibn Muhammad from al-Haytham ibn abu Masruq al-Nahdi from al-Husayn ibn Khalid from Ishaq ibn ‘Ammar who has said the following. “I said to abu ‘Abdallah (a.s), “A man comes to me and as soon as I speak to him only a part of what I want to say he understands it all. There are also people who come to me and I speak to them all that I want to speak and only then they understand all of my statements. And explain to me what I meant. There are still others to whom I speak at length but they ask me to repeat to them what I have already expressed to them.” The Imam (a.s) then said, “O Ishaq, do you know why is this?” I replied, “ No, I do not know.” The Imam then said the following, “Those to whom you speak only some of what you want say and they understand the rest are those whose intelligence is mixed to take shape with his nature (Nutfa). Those who understand you only when you complete your speech are those whose intelligence is mixed with them in the womb of their mothers. Those who ask you to repeat what you already said are those, whose intelligence is combined with them when they grow up. It is such people who ask you to repeat your statement.”

 28ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ مَنْ رَفَعَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِذَا رَأَيْتُمُ الرَّجُلَ كَثِيرَ الصَّلاةِ كَثِيرَ الصِّيَامِ فَلا تُبَاهُوا بِهِ حَتَّى تَنْظُرُوا كَيْفَ عَقْلُهُ.

 28. A number of our people has narrated from Ahmad ibn Muhammad from certain persons of our people in a marfu‘ manner that Abu ‘Abdillah (as) said: “Rasulullah (sw) said, ‘When you find a man who prays and fasts a great deal do not become proud of him until you see how his intelligence he is.”

 29ـ بَعْضُ أَصْحَابِنَا رَفَعَهُ عَنْ مُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ يَا مُفَضَّلُ لا يُفْلِحُ مَنْ لا يَعْقِلُ وَلا يَعْقِلُ مَنْ لا يَعْلَمُ وَسَوْفَ يَنْجُبُ مَنْ يَفْهَمُ وَيَظْفَرُ مَنْ يَحْلُمُ وَالْعِلْمُ جُنَّةٌ وَالصِّدْقُ عِزٌّ وَالْجَهْلُ ذُلٌّ وَالْفَهْمُ مَجْدٌ وَالْجُودُ نُجْحٌ وَحُسْنُ الْخُلُقِ مَجْلَبَةٌ لِلْمَوَدَّةِ وَالْعَالِمُ بِزَمَانِهِ لا تَهْجُمُ عَلَيْهِ اللَّوَابِسُ وَالْحَزْمُ مَسَاءَةُ الظَّنِّ وَبَيْنَ الْمَرْءِ وَالْحِكْمَةِ نِعْمَةُ الْعَالِمِ وَالْجَاهِلُ شَقِيٌّ بَيْنَهُمَا وَالله وَلِيُّ مَنْ عَرَفَهُ وَعَدُوُّ مَنْ تَكَلَّفَهُ وَالْعَاقِلُ غَفُورٌ وَالْجَاهِلُ خَتُورٌ وَإِنْ شِئْتَ أَنْ تُكْرَمَ فَلِنْ وَإِنْ شِئْتَ أَنْ تُهَانَ فَاخْشُنْ وَمَنْ كَرُمَ أَصْلُهُ لانَ قَلْبُهُ وَمَنْ خَشُنَ عُنْصُرُهُ غَلُظَ كَبِدُهُ وَمَنْ فَرَّطَ تَوَرَّطَ وَمَنْ خَافَ الْعَاقِبَةَ تَثَبَّتَ عَنِ التَّوَغُّلِ فِيمَا لا يَعْلَمُ وَمَنْ هَجَمَ عَلَى أَمْرٍ بِغَيْرِ عِلْمٍ جَدَعَ أَنْفَ نَفْسِهِ وَمَنْ لَمْ يَعْلَمْ لَمْ يَفْهَمْ وَمَنْ لَمْ يَفْهَمْ لَمْ يَسْلَمْ وَمَنْ لَمْ يَسْلَمْ لَمْ يُكْرَمْ وَمَنْ لَمْ يُكْرَمْ يُهْضَمْ وَمَنْ يُهْضَمْ كَانَ أَلْوَمَ وَمَنْ كَانَ كَذَلِكَ كَانَ أَحْرَى أَنْ يَنْدَمَ.

 29. Certain persons of our people has narrated in a marfu’ manner from Mufaddal ibn ‘Umar from abu ‘Abdallah (a.s) who has said the following. “ O Mufaddal one can never gain success until he understands and one can never understand until he acquires knowledge. One who understands can very soon excel. One who exercises patience can very soon triumph. Knowledge serves one as a shield, truth is honor, ignorance is humility, sharp wittedness is glory, generosity is success and ethical excellence attracts friendship. One who possesses the know how of his time confusion does not frustrate him. Strong determination creates pessimism…. Allah is the guardian of those who know Him. He is the enemy of those who pretend to know Him. A person of intelligence is forgiving and an ignorant person is treacherous. If you like to be honored you must become kind hearted and if you like to be insulted become harsh. One whose origin is noble he is kind hearted. One whose element is rough his liver is thick. The extremist falls into crisis. One who is afraid of the consequences desists from involvement in what he has no knowledge of. One who engages in an affair without knowing anything about it he is headed to his own loss. One who does not know he does not understand and one who does not understand he does not agree and become peaceful. One who does not agree and submit he is not respected and one who is not respected is broke and one who is so broke is blamable and one who is in such a condition must become regretful for his own self.

 30ـ مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) مَنِ اسْتَحْكَمَتْ لِي فِيهِ خَصْلَةٌ مِنْ خِصَالِ الْخَيْرِ احْتَمَلْتُهُ عَلَيْهَا وَاغْتَفَرْتُ فَقْدَ مَا سِوَاهَا وَلا أَغْتَفِرُ فَقْدَ عَقْلٍ وَلا دِينٍ لانَّ مُفَارَقَةَ الدِّينِ مُفَارَقَةُ الامْنِ فَلا يَتَهَنَّأُ بِحَيَاةٍ مَعَ مَخَافَةٍ وَفَقْدُ الْعَقْلِ فَقْدُ الْحَيَاةِ وَلا يُقَاسُ إِلا بِالامْوَاتِ.

 30. Muhammad ibn Yahya has narrated from in a marfu‘ manner that Amir al-Mu’minin (as) said: “If one would establish firmly in himself one good quality for me I will credit him for it and forgive his other shortcomings but I will not forgive him for his losing intelligence and religion because departing religion is departing peace and security. Thus, life with fear and insecurity is unpleasant. Loss of intelligence is loss of life. A person without intelligence can be compared with no other thing but the dead.”

 31ـ عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ مُوسَى بْنِ إِبْرَاهِيمَ الْمُحَارِبِيِّ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ مُوسَى بْنِ عَبْدِ الله عَنْ مَيْمُونِ بْنِ عَلِيٍّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) إِعْجَابُ الْمَرْءِ بِنَفْسِهِ دَلِيلٌ عَلَى ضَعْفِ عَقْلِهِ.

 31. Ali ibn Ibrahim ibn Hashim has narrated from Musa ibn Ibrahim from al-Muharibi from al-Hassan ibn Musa from Musa ibn ‘Abdallah from Maymun ibn Ali from Abu ‘Abdillah (as) that Amir al-Mu’minin (as) has said, ‘Self glorification is an indication of the weakness of one’s intelligence.’

 32ـ أَبُو عَبْدِ الله الْعَاصِمِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ ذُكِرَ عِنْدَهُ أَصْحَابُنَا وَذُكِرَ الْعَقْلُ قَالَ فَقَالَ (عَلَيْهِ السَّلام) لا يُعْبَأُ بِأَهْلِ الدِّينِ مِمَّنْ لا عَقْلَ لَهُ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّ مِمَّنْ يَصِفُ هَذَا الامْرَ قَوْماً لا بَأْسَ بِهِمْ عِنْدَنَا وَلَيْسَتْ لَهُمْ تِلْكَ الْعُقُولُ فَقَالَ لَيْسَ هَؤُلاءِ مِمَّنْ خَاطَبَ الله إِنَّ الله خَلَقَ الْعَقْلَ فَقَالَ لَهُ أَقْبِلْ فَأَقْبَلَ وَقَالَ لَهُ أَدْبِرْ فَأَدْبَرَ فَقَالَ وَعِزَّتِي وَجَلالِي مَا خَلَقْتُ شَيْئاً أَحْسَنَ مِنْكَ أَوْ أَحَبَّ إِلَيَّ مِنْكَ بِكَ آخُذُ وَبِكَ أُعْطِي.

 32. Abu ‘Abdallah al-‘Asimiy has narrated from Ali ibn al-Hassan from Ali ibn Asbat from al-Hassan ibn al-Juham from Abul Hassan al-Ridha (as) that when our people mentioned the intellect (al-'Aql) he (al-Ridha) (as) said: "Those without intellect (al-'Aql) are not regarded among the people of religion." I said, "May I be your ransom, some describe this matter (i.e. Imamah) to a group who are acceptable to us, yet lack such intelligence." He replied, "These are not the ones Allah addressed. Indeed, Allah created the intellect (al-'Aql) and said to it, 'Step forward' and it came forward. Then he said, 'Step back,' and it went back. He then said, 'By My glory and majesty, I have not created anything better than you, nor anything dearer to me than you. With you, I shall take, and to you, I shall give.'"

 33ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لَيْسَ بَيْنَ الايمَانِ وَالْكُفْرِ إِلا قِلَّةُ الْعَقْلِ قِيلَ وَكَيْفَ ذَاكَ يَا ابْنَ رَسُولِ الله قَالَ إِنَّ الْعَبْدَ يَرْفَعُ رَغْبَتَهُ إِلَى مَخْلُوقٍ فَلَوْ أَخْلَصَ نِيَّتَهُ لله لاتَاهُ الَّذِي يُرِيدُ فِي أَسْرَعَ مِنْ ذَلِكَ.

 33. Ali ibn Muhammad has narrated from Ahmad ibn Muhammad ibn Khalid from his father from one of our people that Abu ‘Abdillah (al-Sadiq) (as): “There is nothing (or no difference) between belief and disbelief, but lack of intelligence." So he asked him, “How is that so oh son of Rasulullah (sw)?”. He replied, "Indeed, when a servant raises his desire to a creation, if he had sincerely intended it for Allah, the one he seeks would respond even faster than that."

 34ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عُبَيْدِ الله الدِّهْقَانِ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَبِيِّ عَنْ يَحْيَى بْنِ عِمْرَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) يَقُولُ بِالْعَقْلِ اسْتُخْرِجَ غَوْرُ الْحِكْمَةِ وَبِالْحِكْمَةِ اسْتُخْرِجَ غَوْرُ الْعَقْلِ وَبِحُسْنِ السِّيَاسَةِ يَكُونُ الادَبُ الصَّالِحُ قَالَ وَكَانَ يَقُولُ التَّفَكُّرُ حَيَاةُ قَلْبِ الْبَصِيرِ كَمَا يَمْشِي الْمَاشِي فِي الظُّلُمَاتِ بِالنُّورِ بِحُسْنِ التَّخَلُّصِ وَقِلَّةِ التَّرَبُّصِ .

 34. A number of our people have narrated from Sahl ibn Ziyad from ‘Ubaydallah al-Dihqan from Ahmad ibn ‘Umar al-Halabi from Yahya ibn ‘Umran from Abu ‘Abdillah (al-Sadiq) (as) that Amir al-Mu'minin (as) used to say: “Through intellect, the essence of wisdom is extracted, and through wisdom, the essence of intellect is extracted. With good governance [of one's actions], righteous manners will be formed." He also used to say, "Contemplation is the life of the discerning heart, just as one walks in darkness with light, through the good purification and minimal hesitation."

 35ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ عَبْدِ الله الْبَزَّازِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ عَنِ الْحَسَنِ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي حَدِيثٍ طَوِيلٍ إِنَّ أَوَّلَ الامُورِ وَمَبْدَأَهَا وَقُوَّتَهَا وَعِمَارَتَهَا الَّتِي لا يُنْتَفَعُ بِشَيْ‏ءٍ إِلا بِهِ الْعَقْلُ الَّذِي جَعَلَهُ الله زِينَةً لِخَلْقِهِ وَنُوراً لَهُمْ فَبِالْعَقْلِ عَرَفَ الْعِبَادُ خَالِقَهُمْ وَأَنَّهُمْ مَخْلُوقُونَ وَأَنَّهُ الْمُدَبِّرُ لَهُمْ وَأَنَّهُمُ الْمُدَبَّرُونَ وَأَنَّهُ الْبَاقِي وَهُمُ الْفَانُونَ وَاسْتَدَلُّوا بِعُقُولِهِمْ عَلَى مَا رَأَوْا مِنْ خَلْقِهِ مِنْ سَمَائِهِ وَأَرْضِهِ وَشَمْسِهِ وَقَمَرِهِ وَلَيْلِهِ وَنَهَارِهِ وَبِأَنَّ لَهُ وَلَهُمْ خَالِقاً وَمُدَبِّراً لَمْ يَزَلْ وَلا يَزُولُ وَعَرَفُوا بِهِ الْحَسَنَ مِنَ الْقَبِيحِ وَأَنَّ الظُّلْمَةَ فِي الْجَهْلِ وَأَنَّ النُّورَ فِي الْعِلْمِ فَهَذَا مَا دَلَّهُمْ عَلَيْهِ الْعَقْلُ قِيلَ لَهُ فَهَلْ يَكْتَفِي الْعِبَادُ بِالْعَقْلِ دُونَ غَيْرِهِ قَالَ إِنَّ الْعَاقِلَ لِدَلالَةِ عَقْلِهِ الَّذِي جَعَلَهُ الله قِوَامَهُ وَزِينَتَهُ وَهِدَايَتَهُ عَلِمَ أَنَّ الله هُوَ الْحَقُّ وَأَنَّهُ هُوَ رَبُّهُ وَعَلِمَ أَنَّ لِخَالِقِهِ مَحَبَّةً وَأَنَّ لَهُ كَرَاهِيَةً وَأَنَّ لَهُ طَاعَةً وَأَنَّ لَهُ مَعْصِيَةً فَلَمْ يَجِدْ عَقْلَهُ يَدُلُّهُ عَلَى ذَلِكَ وَعَلِمَ أَنَّهُ لا يُوصَلُ إِلَيْهِ إِلا بِالْعِلْمِ وَطَلَبِهِ وَأَنَّهُ لا يَنْتَفِعُ بِعَقْلِهِ إِنْ لَمْ يُصِبْ ذَلِكَ بِعِلْمِهِ فَوَجَبَ عَلَى الْعَاقِلِ طَلَبُ الْعِلْمِ وَالادَبِ الَّذِي لا قِوَامَ لَهُ إِلا بِهِ.

 35. A number of our companions, from Abdillah al-Bazzaaz, from Muhammad bin 'Abd al-Rahman bin Hammaad, from al-Hasan bin 'Ammar that Abu ‘Abdillah (al-Sadiq) (as) in a long narration said, “The first, the beginning, the force and the structure of something is that without which something would be of no benefit. The thing that Allah has made beauty and light for His creatures, the people, is intelligence. With intelligence people come to know their creator and that they are created and that He is the one who has designed them and they are the ones who are being maintained. That it is the creator that is eternal and it is the creatures that are mortals. It is intelligence with which they reason from His creatures, like the heavens, the earth, and the sun the moon, night, the day. In this way they learned that they and the creatures have a creator and maintainer who is eternal. With intelligence they learn about good and bad and that darkness is in ignorance and light is in knowledge. These are facts that they learn with intelligence.” People asked the Imam (a.s), “Can intelligence only be enough for people?” The Imam (a.s) then replied, ‘With guidance from intelligence that Allah has made him to depend on and it is, his beauty and guide, a person of intelligence learns that Allah is his creator and that He is his Lord. Through intelligence one learns that his creator loves and that He dislikes certain things, that the Lord must be obeyed and that certain acts are disobedience to Him and that nothing but intelligence shows him all these facts. One also (with intelligence) learns that only with knowledge and searching one may reach the Creator. That one may not benefit from his intelligence if he can not learn the truth about Him through his knowledge. It then is necessary for a person of intelligence to acquire knowledge and proper moral discipline without which there is nothing else so dependable.”

 36ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ حُمْرَانَ وَصَفْوَانَ بْنِ مِهْرَانَ الْجَمَّالِ قَالا سَمِعْنَا أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ لا غِنَى أَخْصَبُ مِنَ الْعَقْلِ وَلا فَقْرَ أَحَطُّ مِنَ الْحُمْقِ وَلا اسْتِظْهَارَ فِي أَمْرٍ بِأَكْثَرَ مِنَ الْمَشُورَةِ فِيهِ.

36. Ali Ibn Muhammad from a number of his companions from Ibn Abi ‘Umayr from Nadhr Ibn Suwayd from Humran and Safwan ibn Mihran Al-Jammaal who both said they heard that Abu ‘Abdillah (al-Sadiq) (as) said, “No wealth is more profitable than intelligence, and no poverty is more limiting than foolishness and never is showing-off in a matter more beneficial than consulting it [with others]."

Al-Kāfi - Volume 1

Book 1, Chapter 0