1. The Intellect

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أحمد بن أبي عبد الله البرقي المكنى بأبي جعفر، عن يعقوب بن يزيد، عن اسماعيل بن قيتبة البصري، عن أبي خالد العجمي، عن أبي عبد الله عليه السلام قال: خمس من لم يكن فيه لم يكن فيه كثير مستمتع، قلت: وما هي؟ - جعلت فداك، قال: العقل والدين والادب والجود وحسن الخلق.


1. Ahmad Bin Abu Abdullah Al Barqy Al Makny Abu Ja’far, from Yaqoub Bin Yazeed, from Ismail Bin Qaytaba Al basry, from Abu Khalid Al Ajamy, (It has been narrated) from Abu Abdullah (a.s.) having said: ‘If five (qualities) do not come to be within a person, there is not within him a lot of enjoyment’. I said, ‘And what are these may I be sacrificed for you (a.s.)?’ He (a.s.) said: ‘The intellect, and the Religion, and the education, and the benevolence (the desire to do good to others), and the good morals’.




عنه، عن عمرو بن عثمان، عن أبي جميلة المفضل بن صالح، عن سعد بن طريف، عن الاصبغ بن نباتة، عن علي بن ابي طالب عليه السلام قال: هبط جبرئيل على آدم عليه السلام فقال: يا آدم إني أمرت أن أخيرك بين ثلاثة، فاختر واحدة ودع اثنتين، فقال له آدم: يا جبرئيل وما الثلاثة؟ - فقال: العقل والحياء والدين، فقال آدم: فاني قد اخترت العقل، فقال جبرئيل للحياء والدين: انصرفا ودعاه، فقالا: يا جبرئيل إنا أمرنا أن نكون مع العقل حيث كان، قال: فشأنكما وعرج.


2. From him, from Amro Bin Usman, from Abu Jameela Al Mufazzal Bin Salih, from Sa’ad Bin Tareyf, fro Al Asbagh Bin Nabata, (It has been narrated) from Ali (a.s.) Bin Abu Talib (a.s.) having said: ‘Jibraeel (as) descended unto Adam (as), so he (as) said: ‘O Adam (as)! I (as) have been Commanded to tell you to chose between three, therefore choose one and leave two’. So Adam (as) said to him (as): ‘O Jibraeel (as)! And what are the three?’ So he (as) said: ‘The intellect, and the decency, and the Religion’. So Adam (as) said: ‘So I (as) choose the intellect’. So Jibraeel (as) said to the decency and the Religion: ‘Disperse and leave him (as)’. So they both said: ‘O Jibraeel (as), we have been Commanded that we should be with the intellect wherever it may be’. He (as) said: ‘So it is up to you’. And he (as) left’.




عنه، عن عثمان بن عيسى، عن عبد الله بن مسكان، قال: قال أبو عبد الله عليه السلام: لم يقسم الله بين الناس شيئا أقل من خمس، اليقين، والقناعة، والصبر، والشكر، والذي يكمل هذا كله العقل.


3. From him, from Usman Bin Isa, from Abdullah Bin Muskaan who said, ‘Abu Abdullah (a.s.) said: ‘Allah (azwj) has not divided between the people anything lesser than five the conviction, and the satisfaction, and the patience, and the thanks. And that which completes all of these is the intellect’.




عنه، عن محمد بن علي، عن وهب بن حفص، عن أبي بصير، عن أبي عبد الله عليه السلام قال: إن الله خلق العقل فقال له: " أقبل " فأقبل، ثم قال له: " أدبر "، فأدبر ثم قال له: " وعزتي وجلالى ما خلقت شيئا أحب إلى منك، لك الثواب وعليك العقاب ".


4. From him, from Muhammad Bin Ali, from Wahab Bin Hafs, from Abu Baseer, (It has been narrated) from Abu Abdullah (a.s.) having said: ‘Allah (azwj) Created the intellect, so He (azwj) Said to it: “Come forward!” So it came. Then He (azwj) Said to it: “Turn back!” So it turned back’. Then He (azwj) Said: “By My (azwj) Honour and My (azwj) Majesty, I (azwj) have not Created anything more Beloved than you. For you is the Forgiveness and upon you is the Punishment’.




عنه، عن السندي بن محمد، عن العلاء بن رزين، عن محمد بن مسلم، عن أبي جعفر وأبي عبد الله عليهما السلام قالا: لما خلق الله العقل قال له: " أدبر " فأدبر، ثم قال له: " أقبل " فأقبل، فقال: " وعزتي وجلالي ما خلقت خلقا أحسن منك، إياك آمرو إياك أنهى، وإياك أثيب وإياك أعاقب ".


5. From him, from Al Sindy Bin Muhammad, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim, (It has been narrated) from Abu Ja’far (a.s.) and Abu Abdullah (a.s.) both having said: ‘When Allah (azwj) Created the intellect, Said to it: “Turn Back!” So it turned back. Then Said to it: “Come forward!” So it went (forward). So Allah (azwj) Said: ‘By My (azwj) Honour and My (azwj) Majesty! I (azwj) have not Created a creation more beautiful than you. It is to you that I (azwj) Command, and to you I (azwj) Prohibit, and to you that I (azwj) Reward, and to you that I (azwj) Punish”.




عنه، عن الحسن بن محبوب، عن العلاء، عن محمد بن مسلم، عن أبي جعفر عليه السلام قال: لما خلق الله العقل استنطقه ثم قال له: " أقبل " فأقبل، ثم قال له: " أدبر " فأدبر، ثم قال له: " وعزتي وجلالى ما خلقت خلقا هو أحب إلي منك، ولا أكملك إلا فيمن أحب، أما إني إياك آمر وإياك أنهى، وإياك أعاقب وإياك أثيب ".


6. From him, from Al Hassan Bin Mahboub, from Al A’ala, from Muhammad Bin Muslim, (It has been narrated) from Abu Ja’far (a.s.) having said: ‘When Allah (azwj) Created the intellect, Interrogated it, then Said to it: “Come Forward!” So it came. Then He (saww) Said to it: “Turn back!” So it turned back. Then He (azwj) Said to it: “By My (azwj) Honour and My Majesty! I (azwj) have not Created a creature more Beloved to Me (azwj) than you, nor have I (azwj) Completed it except in the one whom I (azwj) Love. But it is to you that I (azwj) Command, and to you I (azwj) Prohibit, and to you that I (azwj) Punish, and to you I (azwj) Reward”.




عنه، عن علي بن الحكم، عن هشام قال: قال أبو عبد الله عليه السلام: لما خلق الله العقل قال له: " أقبل " فأقبل، ثم قال له، " أدبر " فأدبر، ثم قال له: " وعزتي وجلالي ما خلقت خلقا هو أحب إلي منك، بك آخذ وبك أعطى وعليك أثيب".


7. From him, from Ali Bin Al Hakam, from Hisham who said, ‘Abu Abdullah (a.s.) said: ‘When Allah (azwj) Created the intellect, Said to it: “Come forward!” So it came. Then Said to it: “Turn back!” So it turned back. Then Said to it: “By My (azwj) Honour and My (azwj) Majesty, I (azwj) have not Created a creature that is more Beloved to Me (azwj) than you. It is by you that I (azwj) Seize, and by you that I (azwj) Give, and to you that I (azwj) Reward’.




عنه، عن محمد بن خالد، عن عبد الله بن الفضل النوفلي، عن أبيه، عن أبي - عبد الله عليه السلام، قال: قال رسول الله صلى الله عليه وآله: خلق الله العقل فقال له: " أدبر " فأدبر، ثم قال له: " أقبل " فأقبل، ثم قال: " ما خلقت خلقا أحب إلي منك " قال: فأعطى الله محمدا " (صلى الله عليه وآله) تسعة وتسعين جزءا ثم قسم بين العباد جزءا واحدا.


8. From him, from Muhammad Bin Khalid, from Abdullah Bin Al fazal Bin Al Nowfaly, from his father, (It has been narrated) from Abu Abdullah (a.s.) having said: ‘Rasool-Allah (saww) said: ‘Allah (azwj) Created the intellect, so He (azwj) Said to it: “Turn back!” So it turned back. Then Said to it: “Come forward!” So it came. Then Said: “I (azwj) did not Create a creature more Beloved to Me (azwj) than you”. The Imam (a.s.) said: ‘So Allah (azwj) Gave Muhammad (saww) ninety nine parts (of the intellect), then divided one part in between the servants’.




محمد بن عيسى اليقطيني، عن عبيدالله بن عبد الله الدهقان، عن درست بن أبي منصور الواسطي، عن إبراهيم بن عبد الحميد، عن أبي الحسن موسى بن جعفر عليهما السلام قال: ما بعث الله نبيا قط إلا عاقلا، وبعض النبيين أرجح من بعض، وما استخلف داود سليمان حتى اختبر عقله، واستخلف داود سليمان وهو ابن ثلاثة عشر سنة، وملك ذو القرنين وهو ابن اثنى عشر سنة، ومكث في ملكه ثلاثين سنة.


9. Muhammad Bin Isa Al Yaqteeny, from Ubeydullah Bin Abdullah Al Dahqaan, from Darsat Bin Abu Mansour Al Wasity, from Ibrahim Bin Abdul Hameed, (It has been narrated) from Abu Al-Hassan Musa (a.s.) Bin Ja’far (a.s.) having said: ‘Allah (azwj) did not Send a Prophet (as) at all except as an intellectual, and some Prophets (as) being more preferable than others (as). And Dawood (as) did not leave behind Suleyman (as) until he (as) had tested his (as) Intellect. And when Dawood (as) left behind Suleyman (as) he was a son of thirteen years old. And Zulqarnayn became king when he was a son of twelve years of age, and remained in his kingdom for thirty years’.




عنه، عن أبيه، عن محمد بن سنان، عن رجل من حمدان من بنى واعظ، عن عبيدالله بن الوليد الوضافي، عي أبي جعفر عليه السلام قال: كان يرى موسى بن عمران عليه السلام رجلا من بني اسرائيل يطول سجوده ويطول سكوته فلا يكاد يذهب إلى موضع إلا وهو معه، فبينا هو يوما من الايام في بعض حوائجه إذ مر على أرض معشبة تزهو وتهتز (قال:) فتأوه الرجل فقال له موسى: على ماذا تأوهت؟ - قال: تمنيت أن يكون لربي حمار أرعاه ههنا، قال: فأكب موسى (ع) طويلا ببصره على الارض اغتماما بما سمع منه (قال:) فانحط عليه الوحى، فقال له: ما الذي أكبرت من مقالة عبدي؟ أنا أؤاخذ عبادي على قدر ما أعطيتهم من العقل.


10. From him, from Muhammad Bin Sinan, from a man from Hamdan from the Clan of Wa’aiz, from Ubeydullah Bin Al Waleed Al Wazafy, (It has been narrated) from Abu Ja’far (a.s.) having said: ‘Musa (as) saw a man from the Children of Israel performing lengthy Prostrations, and (maintaining) lengthy silence. So he (as) went very near to the place and was with him. So he (saww) was with him for one day from the days, regarding one of his (as) needs, when they passed by a land wich was plush and green. So the man sighed. So Musa (as) said to him: ‘And what is that which makes you sigh?’ He said, ‘I wish that there was a donkey from my Lord (azwj), so it would graze over here’. Musa (as) looked at the land for a long time, being distressed at what he heard from him. So the Revelation came unto him (as): “What is that which makes you (as) to be aggrieved from the speech of My (azwj) servant? I (azwj) will Seize My (azwj) servants in accordance of what I (azwj) have Given them of the intellect’.




عنه، عن بعض أصحابنا، رفعه قال: قال رسول الله صلى الله عليه وآله: ما قسم الله للعباد شيئا أفضل من العقل، فنوم العاقل أفضل من سهر الجاهل، وإفطار العاقل أفضل من صوم الجاهل، وأقامة العاقل أفضل من شخوص الجاهل، ولا بعث الله رسولا ولا نبيا حتى يستكمل العقل ويكون عقله أفضل من عقول جميع أمته، وما يضمر النبي في نفسه أفضل من إجتهاد جميع المجتهدين، وما أدى العاقل فرائض الله حتى عقل منه، ولا بلغ جميع العابدين في فضل عبادتهم ما بلغ العاقل، إن العقلاء هم أولوا الالباب الذين قال الله عزوجل " انما يتذكر أولوا الالباب ".


11. From him, from one of our companions, raising it, said, ‘Rasool-Allah (saww) said: ‘Allah (azwj) has not Distributed to the servants anything superior to the intellect. So the sleep of an intellectual is more preferable than the wakefulness of the ignorant, and the eating (breaking Fast) of the intellectual is more preferable than the Fasting of the ignorant, and the staying (at home) of the intellectual is more preferable than the going out of the ignorant. And Allah (azwj) neither Sent a Rasool (as) nor a Prophet (as) until he (as) was of complete intellect, and his (as) intellect came to be higher than the intellects of all of his (as) community. And what the Prophet (as) thinks within himself (as) is higher than the Ijtihad of all the Mujtahids (all the efforts of all those who strive hard). And the intellectual does not fulfill the Obligations of Allah (azwj) except being mindful of it. And all the worshippers cannot reach in merits of their worship what the intellectual reaches. The intellectuals, they are the people of understanding about whom Allah (azwj) Mighty and Majestic Says [13:19] But rather, only those possessing understanding will mind’.




عنه، عن الحسن بن علي بن فضال، عن الحسن بن جهم: قال: سمعت الرضا عليه السلام يقول: قال رسول الله (صلى الله عليه وآله): صديق كل امرئ عقله وعدوه جهله.


12. From him, from Al Hassan Bin Ali Bin fazal, from Al Hassan Bin Jahm who said, ‘I heard Al-Ridha (a.s.) saying: ‘Rasool-Allah (saww) said: ‘The friend of every person is his intellect, and his enemy is his ignorance’.




عنه، عن بعض أصحابنا، رفعه قال: ما يعبأ من أهل هذا الدين بمن لا عقل له، قال: قلت: جعلت فداك إنا نأتي قوما لا بأس لهم عندنا ممن يصف هذا الامر ليست لهم تلك العقول، فقال: ليس هؤلاء ممن خاطب الله في قوله: " يا أولى الالباب " إن الله خلق العقل فقال له: " أقبل " فأقبل، ثم قال له: " أدبر " فأدبر، فقال: " وعزتي وجلالى ما - خلقت شيئا أحسن منك أو أحب إلي منك، بك آخذ وبك أعطى ".


13. From him, from one of our companions, raising it, He (a.s.) said: ‘Do not fault the people of this Religion, from the ones who have no intellect for them’. I said, ‘We come across people who have no problems with us, from the ones who are described to be upon this matter, but they do not have that intellect’. So he (a.s.) said: ‘Those are not from the ones whom Allah (azwj) has Addressed in His (azwj) Book as the people of understanding. Allah (azwj) Created the intellect, so He (azwj) Said to it: “Come forward!” So it came. Then Said to it: “Turn back!” So it turned back. So He (azwj) Said: “By My (azwj) Honour and My (azwj) Majesty! I (azwj) have not Created anything more beautiful than you, or more Beloved to Me (azwj) than you. With you I (azwj) shall Seize, and by you I (azwj) shall Give”.




عنه، عن الحسين بن يزيد النوفلي وجهم بن حكيم المدايني، عن إسماعيل بن أبي زياد السكوني، عن أبي عبد الله، عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله: إذا بلغكم عن رجل حسن حاله فانظروا في حسن خلقه فانما يجازى بعقله


14. From him, from Al Husayn Bin Yazeed Al Nowfaly and Jahm Bin Hakeem Al Mada’iny, from Ismail Bin Abu Zyad Al Sakuny, (It has been narrated) from Abu Abdullah (a.s.), from his forefathers (a.s.) having said: ‘Rasool-Allah (saww) said: ‘When it reaches you about a man, the goodness of his state, so look at him with regards to the goodness of his morals, for it is the recompense of his intellect’.




وعنه، عن محمد بن أحمد بن يحيى، عن محمد بن عبد الجبار، عن بعض أصحابنا رفعه إلى أبي عبد الله عليه السلام قال: قلت له: ما العقل؟ - قال: ما عبد به الرحمن واكتسب به الجنان، قال: قلت: فالذي كان في معاوية؟ - قال: تلك النكراء وتلك الشيطنة، وهي شبيهة بالعقل وليست بعقل.


15. From him, from Muhammad Bin Ahmad Bin Yahya, from Muhammad Bin Abdul Jabbar, from sone of our companions, The narrator says: ‘I said to Abu Abdullah (a.s.): ‘What is the intellect?’ He (a.s.) said: ‘What the Beneficent is worshipped by, and the Paradise is attained by’. I said, ‘So that which was with Muawiya?’ He (a.s.) said: ‘That was the heinous (wickedness), and that was the devilish, and it resembles with the intellect, but it is not with the intellect’.




عنه، عن الحسن بن علي بن يقطين، عن محمد بن سنان، عن أبي الجارود، عن أبي جعفر عليه السلام قال: إنما يداق الله العباد في الحساب يوم القيامة على قدر ما آتاهم من العقول في الدنيا.


16. From him, from Al Hassan Bin Ali Bin Yaqteen, from Muhammad Bin Sinan, from Abu Al Jaroud, (It has been narrated) from Abu Ja’far (a.s.) having said: ‘But rather, Alah (azwj) would Seize the servants during the Reckoning on the Day of Judgement in accordance to what was Given to them from the intellect in the world’.




عنه، عن أبيه البرقي، عن سليمان بن جعفر بن ابراهيم الجعفري رفعه قال: قال رسول الله صلى الله عليه وآله: إنا معاشر الانبياء نكلم الناس على قدر عقولهم.


17. From him, from his father Al Barqy, from Suleyman Bin Ja’far Bin Ibrahim Al Ja’fary, raising it, said, ‘Rasool-Allah (saww) said: ‘We (as), the group of the Prophets (as), speak to the people in accordance to their intellects’.




عنه، عن العوسي، عن أبي حفص الجوهري، عن ابراهم بن محمد الكوفي رفعه قال: سئل الحسين بن علي عليهما السلام عن العقل قال: التجرع للغصة ومداهنة الاعداء.


18. From him, from Al Awsy, from Abu Hafs Al Jowhary, form Ibrahim Bin Muhammad Al Kufy, raising it, said, ‘Al-Husayn (a.s.) Bin Ali (a.s.) was asked about the intellect. He (a.s.) said: ‘Swallowing of the heartbreak and persuading the enemies’.




عنه، عن بعض أصحابنا، رفعه قال: قال: العاقل لا يحدث من يخاف تكذيبه، ولا يسأل من يخاف منعه، ولا يتقدم على ما يخاف العذر منه، ولا يرجو من لا يوثق برجائه


19. From him, from one of our companions, raising it, said, ‘He (a.s.) said: ‘The intellectual does not discuss with the one whom he fears would belie him, nor does he ask one whom he fears would refuse him, nor does he embark upon (a matter) for which he fears failure, nor does he hope in one who cannot be trusted with his hopes’.




عنه، عن بعض أصحابنا، رفعه قال: قال أبو عبد الله عليه السلام: يستدل بكتاب الرجل على عقله وموضع بصيرته، وبرسوله على فهمه وفطنته.


20. From him, from one of our companions, raising it, said, ‘Abu Abdullah (a.s.) said: ‘The man is evidenced upon his intellect by a Book (of Allah (azwj)) and the placement of his insight, and by His (azwj) Rasool (saww) over his understanding (of Ahadeeth) and his realisation (his actions)’.




عنه، عن النوفلي، عن السكوني، عن أبي عبد الله عليه السلام، عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله: إن الله ليبغض المؤمن الضعيف الذي لا دين له.


21. From him, from Al Nowfaly, from Al Sakuny, (It has been narrated) from Abu Abdullah (a.s.) from his (a.s.) forefathers (a.s.) having said: ‘Rasool-Allah (saww) said: ‘Allah (azwj) Hates the weak Believer who has no Religion for himself’.




عنه، عن علي بن حديد، عن سماعة بن مهران، قال: كنت عند أبي عبد الله عليه السلام وعنده عدة من مواليه فجرى ذكر العقل والجهل فقال عليه السلام: اعرفوا العقل وجنده واعرفوا الجهل وجنده تهتدوا، قال سماعة: فقلت: جعلت فداك لا نعرف إلا ما عرفتنا، فقال أبو - عبد الله عليه السلام: إن الله خلق العقل وهو أول خلق خلقه من الروحانيين عن يمين العرش من نوره، فقال له: " أدبر " فأدبر، ثم قال له: " أقبل " فأقبل، فقال الله عزوجل له: " خلقتك خلقا عظيما وأكرمتك على جميع خلقي "، قال: ثم خلق الجهل من البحر الاجاج الظلماني فقال له: " أدبر " فأدبر ثم قال له: " أقبل " فلم يقبل، فقال الله له: " أستكبرت "؟ فلعنه، ثم جعل للعقل خمسة وسبعين جندا فلما رأى الجهل ما أكرم الله به العقل وما أعطاه أضمر له العداوة فقال الجهل: يا رب هذا خلق مثلي، خلقته وكرمته وقويته وأنا ضده ولا قوة لي به، فأعطني من الجند مثل ما أعطيته، فقال: نعم، فان عصيت بعد ذلك أخرجتك وجندك من رحمتي، قال: قد رضيت، فأعطاه خمسة وسبعين جندا فكان مما أعطى الله العقل من الخمسة والسبعين الجند الخير، وهو وزير العقل، وجعل ضده الشر، وهو وزير الجهل، والايمان، وضده الكفر، والتصديق، وضده الجحود، والرجاء، وضده القنوط، والعدل، وضده الجور، والرضى، وضده السخط، والشكر، وضده الكفران، والطمع، وضده الياس، والتوكل، وضده الحرص، والرأفة، وضدها العزة، والرحمة، وضدها الغضب، والعلم، وضده الجهل، والفهم، وضده الحمق، والعفة، وضدها الهتك، والزهد، وضده الرغبة، والرفق، وضده الخرق، والرهبة، وضده الجراءة، والتواضع، وضده التكبر، والتؤدة، وضده التسرع، والحلم، وضده السفه، والصمت، وضده الهذر، والاستسلام، وضده الاستكبار، والتسليم، وضده التجبر والعفو، وضده الحقد، والرقة، وضدها الشقوة، واليقين، وضده الشك، والصبر، و ضده الجزع، والصفح، وضده الانتقام، والغنى، وضده الفقر، والتفكر، وضده السهو، والحفظ، وضده النسيان، والتعطف، وضده القطيعة، والقنوع، وضده الحرص، والمواساة، وضدها المنع، والمودة، وضدها العداوة، والوفاء، وضده الغدر، والطاعة، وضدها المعصية، والخضوع، وضده التطاول، والسلامة، وضدها البلاء، والحب، وضده البغض، والصدق، وضده الكذب، والحق، وضده الباطل، والامانة، وضدها الخيانة، والاخلاص، وضده الشوب، والشهامة، وضدها البلادة، والفهم، وضده الغباوة، والمعرفة، وضدها الانكار، والمداراة، وضدها المكاشفة، وسلامة الغيب، وضدها المماكرة، والكتمان، وضده الافشاء، والصلوة، وضدها الاضاعة والصوم، وضده الافطار، والجهاد، وضده النكول، والحج، وضده نبذ الميثاق، وصون الحديث، وضده النميمة، وبر الوالدين، وضده العقوق، والحقيقة، وضدها الرياء، والمعروف، وضده المنكر، والستر، وضده التبرج، والتقية، وضدها الاذاعة، والانصاف، وضده الحمية والتهيئة، وضدها البغى، والنظافة، وضدها القذارة، والحياء، وضده الخلع، والقصد، وضده العدوان، والراحة، وضدها التعب، والسهولة، وضدها الصعوبة، والبركة، وضدها المحق، والعافية، وضدها البلاء، والقوام، وضدها المكاثرة، والحكمة، وضدها الهوى، والوقار، وضده الخفة، والسعادة، وضدها الشقاوة، والتوبة، وضدها الاصرار، والاستغفار، وضده الاغترار، والمحافظة، وضدها التهاون، والدعاء، وضده الاستنكاف، والنشاط، وضده الكسل، والفرح، وضده الحزن، والالفة، وضدها العصبية، والسخاء، وضده البخل، ولا تكمل هذه الخصال كلها من أجناد العقل إلا في نبي أو وصي نبي، أو مؤمن امتحن الله قلبه للايمان وأما سائر ذلك من موالينا فان أحدهم لا يخلو من أن يكون فيه بعض هذه الجنود حتى يستكمل ويتقى من الجهل، فعند ذلك يكون في الدرجة العليا مع الانبياء والاوصياء وإنما يدرك الفوز بمعرفة العقل وجنوده، وبمجانبة الجهل وجنوده، وفقنا الله وإياكم لطاعته ومرضاته.


22. From him, from Ali Bin Hadeed, from Sama’at Bin Mahran who said, ‘I was in the presence of Abu Abdullah (a.s.), and in his (a.s.) presence were a number of his (as) loyalists. So there flowed a mention of the intellect and the ignorance. So he (a.s.) said: ‘Get to know, the intellect and its army, and the ignorance and its army, and you would be Guided’. Sama’at said, ‘May I be sacrificed for you (a.s.)! We do not understand except what you (a.s.) make us to understand’. So Abu Abdullah (a.s.) said: ‘Allah (azwj) Created the intellect, and it is the first of the creatures to be Created from the spiritual realm from the right of the Throne, from His (azwj) Light. So He (azwj) Said to it: “Turn back!” so it turned back. Then Said to it: “Come forward!” So it came. So Allah (azwj) Mighty and Majestic Said to it: ‘I (azwj) have Created you as a magnificent creature, and Honoured you over all of My (azwj) creatures”. He (a.s.) said: ‘Then He (azwj) Created the ignorance from the salty dark ocean. So He (azwj) Said to it: “Turn back” So it turned back. Then Said to it: “Come forward!” But it did not come forward. So Allah (azwj) Said to it: “Are you being arrogant?” So He (azwj) Cursed it. Then He (azwj) Made seventy-five armies for the intellect. So when the ignorance saw what Prestige Allah (azwj) has Honoured the intellect with, and what He (azwj) had Given it, harboured enmity towards it. So the ignorance said: ‘O Lord (azwj)! This is a creature similar to me. You (azwj) Created it, and Honoured it, and Strengthened it. And I am opposite to it, and there is no strength for me by it. Therefore Given me the army similar to what You (azwj) have Given it’. So He (azwj) Said: “Yes. But, if you were to disobey Me (azwj) after that, I (azwj) will Throw you and your army out from My (azwj) Mercy”. It said, ‘I have agreed’. Thus, He (azwj) Gave it seventy-five armies. So from what Allah (azwj) Gave the intellect from the seventy five armies, the army of goodness is its Vizier, and Made its opposite to be (the army of) evil, and it is the Vizier of the (armies of) the ignorance. And the ‘Imaan’ (belief), its opposite is the disbelief; and the ratification, and its opposite is ingratitude; and the hope, and its opposite is the despair; and the justice, and its opposite is injustice; and the satisfaction, and its opposite is the resentment; and the thankfulness, and its opposite is ungratefulness; And the expectation, and its opposite is helplessness; and the reliance, and its opposite is the greed; and the compassion, and its opposite is the harshness; and the mercy, and its opposite is the anger; and the knowledge, and its opposite is the ignorance; and the understanding, and its opposite is the stupidity; and the chastity, and its opposite is immorality; and the asceticism, and its opposite is the yearning; And the gentleness, and its opposite is the relentlessness; and the awe, and its opposite is audacity; and the humbleness, and its opposite is pride; and the relaxedness, and its opposite is haste; and the forbearance, and its opposite is foolishness; and the contentment, and its opposite is the bluffing; and the peacefulness, and its opposite is the arrogance; and the acceptance, and its opposite is the compulsion; And the pardoning, and its opposite is the rancour; and the tenderness, and its opposite is the callousness; and the conviction, and its opposite is the doubt; and the patience, and its opposite is the anxiety; and the forgiveness, and its opposite is the revenge; and the richness, and its opposite is the poverty; and the pondering, and its opposite is the ommission; and the memorising, and its opposite is the forgetfulness; and the sympathy, and its opposite is the detachment; And the contentment, and its opposite is the greed; and the equality, and its opposite is the prevention; and the cordiality, and its opposite is the enmity; and the loyalty, and its opposite is the betrayal, and the obedience, and its opposite is the disobedience, and the subservience, and its opposite is the supremacy; and the security, and its opposite is the affliction; and the love, and its opposite is the hatred, and the truthfulness, and its opposite is the lying; and the truth, and its opposite is the falsehood; And the trustworthiness, and its opposite is the treachery; and the sincerity, and its opposite is the dishonesty; and magnanimity, and its opposite is the apathy; and the understanding, and its opposite is the stupidity; and the recognition, and its opposite is the denial; and the politeness, and its opposite is the frankness; and the safety of the unseen, and its opposite is the intemperance; and the concealment, and its opposite is the publicising; And the Salaat (Prayer), and its opposite is the wasting of it; and the Fasting, and its opposite is the breaking of it; and the Jihad, and its opposite is the withdrawal from (running away); and the Hajj, and its opposite is the renouncement of the Covenant; and the conservation of the Hadeeth, and its opposite is the scandal; and the goodness to the parents, and its opposite is the disowning; and the reality, and its opposite is the showing off; and the goodness, and its opposite is the evil; And the veil, and its opposite is the shamelessness; and the dissimulation, and its opposite is the broadcasting; and the fairness, and its opposite partiality; and the peacefulness, and its opposite is the rebellion; and the cleanliness, and its opposite is the filth; and the modesty, and its opposite is the impropriety; and the intent, and its opposite is the aggression; and the rest, and its opposite is the exhaustion; and the ease, and is opposite is the difficulty; And the Blessings, and its opposite is the annihilation; and the good health, and its opposite is the suffering; and the stability, and its opposite is the wavering; and the wisdom, and its opposite is the desire; and the dignity, and its opposite is the meanness; and the happiness, and its opposite is the misery; and the repentance, and its opposite is the persistence; and the seeking Forgiveness, and its opposite is the keeping pride; and conservativeness, and its opposite is the recklessness; And the supplication, and its opposite is the withholding it; and the vitality, and its opposite is the lethargy (dullness); and the happiness, and its opposite is the grief; and the intimacy, and its opposite is the prejudice; and the generosity, and its opposite is the stinginess. And these armies of the intellect are not complete in anyone except in a Prophet (as) or a successor (as) of a Prophet (as), or a Believer whose heart Allah (azwj) has Tested for the faith. As for the rest of those who are in our (a.s.) Wilayah, so if one of the them is not free from some of these armies becoming in him until they are competed in him, he should be fearing from the ignorance. Thus, during that, they would come to be in the high Levels along with the Prophets (as) and the successors (as). But rather, the success can be realised with the understanding of the intellect and is armies, and keeping away from the ignorance and its armies. May Allah (azwj) Cause us (a.s.) and you all to achieve His (azwj) obedience and His (azwj) Pleasure’.