Imam Ali (as)
Saying 146 in Nahj Al-Balaghah


إمام علي (ع) عن الْمَالِ والْعِلْمُ
نهج البلاغة كلمة 139

تفسير الكلمات


Kumayl bin Ziyad Al-Nakha'i said that Imam Ali once told him:


"Oh Kumayl, Hearts are containers of knowledge and wisdom, and the best container is the one which can hold the most and what it holds it preserves and protects in the best way possible. Therefore Kumayl, remember what I am about to tell you carefully.

Remember that there are three kinds of people: One are those learned people who are highly versed in the ethics of truth and philosophy of religion. Second are those who are acquiring the above knowledge, and third are those who are uneducated. They follow every pretender and accept every slogan. They have neither acquired knowledge nor have they secured any rational convictions.

Remember, Kumayl, knowledge is better than wealth because it protects you while you have to guard wealth. Money decreases as you spend it but the more you share knowledge, the more it increases. What you get through wealth disappears as soon as wealth disappears but what you achieve through knowledge will remain even after you.

O Kumayl ! Knowledge is power and it can command obedience. A man of knowledge during his lifetime can make people obey and follow him and he is praised and venerated after his departure. Remember that knowledge is a ruler and wealth is its subject. O Kumayl !

O Kumayl ! Those who amass wealth, though alive, are in fact dead to the realities of life While those who achieve knowledge will remain alive through their knowledge and wisdom long after they are gone. Their faces may disappear, but their ideas will remain in the minds of people".

Then the Imam (as) pointed towards his chest and said:

"Look Kumayl! Here I hold stores and treasures of knowledge. I wish I could find somebody to share it with me.

Yes, I found a few but one type although quite intelligent, was untrustworthy, he would sell his salvation to get hold of the world and its pleasures, he would make religion a pretence to grasp worldly power and wealth, he would make this Blessing of Allah (knowledge) serve him to get supremacy and control over friends of Allah and he would use this knowledge to exploit and suppress other human beings.

The other type was such that he apparently obeyed truth and knowledge, yet his mind had not achieved the true light of religion, at the slightest ambiguity or doubt he would get suspicious of truth, mistrust religion and would rush towards skepticism.

Neither type is capable of acquiring the superior knowledge that I can impart.

Besides these two, I found other types: One, is a slave of the self and own desires, so he can be easily dragged away from the path of religion, while the other is a greedy and thus would risk his life to grasp hold of wealth. None of these will be of any use to religion or mankind. Both resemble beasts having insatiable appetite for food.

If sensible trustees of knowledge and wisdom disappeared from society then both would suffer severely, may bring harm to society and may even die out. But this earth will never be without those who will prove the universality of the truth as disclosed by Allah. They may be well-known, openly and fearlessly declaring the things revealed to them or they may, under fear of harm, injury or death hide themselves from public and carry their mission in private so that the proof of truth as revealed by Allah and demonstrated by His prophet may never disappear.

How many are they and where could they be found? I swear by Allah that they are very few in number but their worth and their ranks before Allah are very high. Through them, Allah preserves His Guidance so that, while departing, they may hand over these truths to others like themselves. The knowledge they have acquired has made them see and visualize the true reality and has instilled into them the spirit of faith and trust.

The duties which are decreed hard and unbearable by others are easy and pleasurable for them. They feel happy in the company and association of things which frighten the ignorant and uneducated. They live in this world like everybody else but their souls soar to the heights of Divine Eminence. They are Media of Allah on this earth and they tirelessly invite people towards Him.

How I would love to meet them O Kumayl !

I have told you all I had to say in this matter, you may go back to your place whenever you wish".

ومن كلام له (عليه السلام) لكُمَيْل بن زياد النخعي:

قال كُمَيْل بن زياد: أخذ بيدي أميرالمؤمنين علي بن أبي طالب (عليه السلام)، فأخرجني إلى الجبّان(1)، فلمّا أصحر(2) تنفّس الصّعَدَاء(3)، ثمّ قال:

يَا كُمَيْل، إِنَّ هذهِ الْقُلُوبَ أَوْعِيَةٌ(4)، فَخَيْرُهَا أَوْعَاهَا(5)، فَاحْفَظْ عَنِّي مَا أَقُولُ لَكَ:


 النَّاسُ ثَلاَثَةٌ: فَعَالِمٌ رَبَّانِيٌّ(6)، وَمُتَعَلِّمٌ عَلَى سَبِيلِ نَجَاة، وَهَمَجٌ(7) رَعَاعٌ(8)، أَتْبَاعُ كُلِّ نَاعِق(9)، يَمِيلُونَ مَعَ كُلِّ رِيح، لَمْ يَسْتَضِيئُوا بِنُورِ الْعِلْمِ، وَلَمْ يَلْجَؤُوا إِلَى رُكْن وَثِيق.


يَا كُمَيْلُ، الْعِلْمُ خَيْرٌ مِنَ الْمَالِ: الْعِلْمُ يَحْرُسُكَ وَأَنْتَ تَحْرُسُ المَالَ، وَالْمَالُ تَنْقُصُهُ النَّفَقَةُ، وَالْعِلْمُ يَزْكُو(10) عَلَى الاِْنْفَاقِ، وَصَنِيعُ الْمَالِ يَزُولُ بِزَوَالِهِ.



يَا كُمَيْل، مَعْرِفَةُ الَعِلْمِ دِينٌ يُدَانُ بِهِ، بِهِ يَكْسِبُ الاِْنْسَانُ الطَّاعَةَ فِي حَيَاتِهِ، وَجَمِيلَ الاُْحْدُوثَةِ بَعْدَ وَفَاتِهِ، وَالْعِلْمُ حَاكِمٌ، وَالْمَالُ مَحْكُومٌ عَلَيْهِ.


يَا كُمَيْل، هَلَكَ خُزَّانُ الاَْمْوَالِ وَهُمْ أَحْيَاءٌ، وَالْعَُلَمَاءُ بَاقُونَ مَا بَقِيَ الدَّهْرُ: أَعْيَانُهُمْ مَفْقُودَةٌ،أَمْثَالُهُمْ فِي الْقُلُوبِ مَوْجُودَةٌ.


(وَأَشَارَ إِلى صَدره)


هَا إِنَّ ها هُنَا لَعِلْماً جَمّاً  لَوْ أَصَبْتُ لَهُ حَمَلَةً(11)! بَلَى أَصَبْتُ لَقِناً(12) غَيْرَ مَأْمُون عَلَيْهِ، مُسْتَعْمِلاً آلَةَ الدِّينِ لِلدُّنْيَا، وَمُسْتَظْهِراً بِنِعَمَ اللهِ عَلَى عِبادِهِ، وَبِحُجَجِهِ عَلَى أَوْلِيَائِهِ، أَوْ مُنْقَاداً لِحَمَلَةِ الْحَقِّ(13)، لاَ بَصِيرَةَ لَهُ فِي أَحْنَائِهِ(14)، يَنْقَدِحُ الشَّكُّ فِي قَلْبِهِ لاَِوَّلِ عَارِض مِنْ شُبْهَة.




أَلاَ لاَ ذَا وَلاَ ذَاكَ!


أَوْ مَنْهُوماً(15) بِالَّلذَّةِ، سَلِسَ الْقِيَادِ(16) للشَّهْوَةِ، أَوْ مُغْرَماً(17) بِالْجَمْعِ وَالاِْدِّخَارِ(18)، لَيْسَا مِنْ رُعَاةِ الدِّينِ فِي شَيْء، أَقْرَبُ شَيْء شَبَهاً بِهِمَا الاَْنَعَامُ(19) السَّائِمَةُ(20)!


كَذلِكَ يَمُوتُ الْعِلْمُ بِمَوْتِ حَامِلِيهِ. اللَّهُمَّ بَلَى! لاَ تَخْلُو الاَْرْضُ مِنْ قَائِم لله بِحُجَّة، إِمَّا ظَاهِراً مَشْهُوراً، أوْ خَائِفاً مَغْمُوراً(21)، لِئَلاَّ تَبْطُلَ حُجَجُ اللهِ وَبَيِّنَاتُهُ.






وَكَمْ ذَا وَأَيْنَ أُولئِكَ؟ أُولئِكَ ـ وَاللَّهِ ـ الاَْقَلُّونَ عَدَداً، وَالاَْعْظَمُونَ قَدْراً، يَحْفَظُ اللهُ بِهِمْ حُجَجَهُ وَبَيِّنَاتِهِ، حَتَّى يُودِعُوهَا نُظَرَاءَهُمْ، وَيَزْرَعُوهَا فِي قُلُوبِ أَشْبَاهِهِمْ، هَجَمَ بِهِمُ الْعِلْمُ عَلَى حَقِيقَةِ الْبَصِيرَةِ، وَبَاشَرُوا رُوحَ الْيَقِينِ،



وَاسْتَلاَنُوا(22) مَا اسْتَوْعَرَهُ(23) الْمُتْرَفُونَ(24)، وَأَنِسُوا بِمَا اسْتَوْحَشَ مِنْهُ الْجَاهِلُونَ، وَصَحِبُوا الدُّنْيَا بِأَبْدَان أَرْوَاحُهَا مُعَلَّقَةٌ بِالْـمَحَلِّ الاَْعْلَى، أُولئِكَ خُلَفَاءُ اللهِ فِي أَرْضِهِ، وَالدُّعَاةُ إِلَى دِينِهِ،


آهِ آهِ شَوْقاً إِلَى رُؤْيَتِهِمْ!


 انْصَرِفْ إذَا شِئْتَ.



1. الجَبّان ـ كالجَبّانة ـ : المقبرة.
2. أصْحَرَ أي: صار في الصحراء.
3. تنفّسَ الصُعَدَاء أي: تنفس تنفساً ممدوداً طويلاً.


4. أوْعِيَة: جمع وِعاء، وهو الاناء وما أشبهه.
5. أوْعَاها: أشدّها حفظاً.



6. العالم الرَبّانيّ: العارف بالله، المنسوب إلى الرب.
7. الهَمَج ـ محركة ـ : الحمقى من الناس.
8. الرَعَاع ـ كَسَحاب ـ : الاحْداث الطَغام الذين لا منزلة لهم في الناس.
9. الناعق: مجاز عن الداعي إلى باطل أو حقّ.



10. يَزْكُو: يزداد نماءً.

















11. الحَمَلَة ـ بالتحريك ـ : جمع حامِل، وأصَبْتُ: بمعنى وجدت، أي لو وجدت له حاملين لابرزته وبثثته.
12. اللَقِنُ ـ بفتح فكسر ـ : من يفهم بسرعة.
13. المُنْقادُ لحاملي الحقّ: هو المنساق المُقلّد في القول والعمل، ولا بصيرة له في دقائق الحق وخفاياه، فذاك يسرع الشك إلى قلبه لاقل شبهة.
14. في أحنائه أي: جوانبه، ومفردها حِنْو.








15. المَنْهوم: المُفْرِط في شهوة الطعام.
16. سَلِس القِياد: سَهْلُه.
. المُغْرَم ـ بالجمع ـ : المُولّع بجمع المال.

. ادّخار المال: اكتنازه.
19. الانْعَام: البهائم.
20. السائمة: التي ترسل لترعى من غير أن تُعْلَف.


21. مغموراً: غمره الظلم حتى غطّاه فهو لا يظهر.
















22. اسْتَلانُوا: عدّوا الشيء ليناً.
23. اسْتَوْعَرَه: عدّه وعْراً خَشِناً.
24. المُتْرَفُون: أهل الترف والنعيم.