Musar untuk Amsal 12:27

It has been said that the fretful cannot abide by one state; he has not a friend; his circumstances are always disturbed, and misery never parts company with him. He is like one of whom it is said (Prov. xii. 27), "The slothful (listless) man roasteth not that which he took in hunting." Thou knowest that many men make a show of friendship in their speech and yet frequently are enemies at heart. Do not trust them, as it is written (id., xxvi. 24), "He that hateth, dissembleth with his lips." Even though he be gentle in discourse with thee, do not associate with him, as it is written (id., 25), "When he speaketh fair, believe him not." Thus Joab also made a show of kind-heartedness and affection for Abner and Amasa before killing them. So also did Ismael favor Guedaliah ben Achikam ere he killed him. It is said, "He who sows hatred will reap regret." He who is of this character is ill-disposed to his fellow-man in matters concerning himself and another. So much the more will he be so in those affecting him and his Lord. He acts as though he were praying, but his secret thoughts are quite different. Thus it is written of them (Ps. Ixxviii. 36), "Nevertheless they did flatter him with their mouth and they did lie unto him with their tongues," and so forth. The divine Socrates spake unto his disciples, bidding them "Beware of whomsoever your heart hate, for the hearts of men are like a mirror." Thus the sage said (Prov. xxvii. 19), "As in water, face answereth to face, so the heart of man to man." Souls are alike, and the most harmful and persistent form of hatred is that caused by envy. The poet saith, "Thou canst cure all manner of enmity except the enmity which comes to thee through envy." In the book of al-Kuti (it is said), "The very best that thou canst look forward to in regard to thy enemies is that thou bring them back to the love of thee, if that be possible."

I MUST preface, in treating of this quality, of what nature it is derived. I would hold that it is of the yellow-gall species. This quality appears usually when the soul is free from other blamable qualities and when it is not mingled with aught of grief, and most frequently it is (found) in pure and noble souls. It is a commendable quality, and man ought to make use of it in whatsoever work of art or science he be engrossed. Was it not said of him (Prov. xii. 27), "The substance of a wide-awake man is precious," which means that the most precious virtue of the lofty is wide-awakedness, both in the present and future life. In the world de generation et corruption, he is wide-awake in his quest of knowledge as well as goodness of service and faith, and in the attempt to attain to the world of intellect.

With reference to the reverse of this quality, i.e., weakness of purpose in worldly affairs and in the attempt to save souls, it has been said (Prov. xxiv. 10), "If thou faint in the day of adversity thy strength is small"; and again (id., xii. 27), "The slothful man roasteth not that which he took in hunting." However, we have mentioned the languid while treating of the quality of hatred. He who is one of the estimable, and administers his affairs with alacrity, will succeed in them. Thus it is said (Prov. xii. 24), "The hand of the diligent shall bear rule; but the slothful shall be under tribute." Concerning this the poet spake: "If the souls become too greatly ambitious, the bodies will be wearied thereby." This is a beautiful maxim. The sage, peace be upon him, exhorted to wide-awakedness in matters religious and worldly in saying (Prov. xix. 15), "Slothfulness casteth into a deep sleep." This saying is very evident, for slothfulness necessarily induces lethargy. For when the vapors, which are designed to exude from the pores of the body through forcible movements, are motionless and do not dissolve, they mount to the brain, and bring about constant drowsiness. In the book of Al-Kuti it is said of wide-awakedness, "He who satisfies his land in respect of cultivation, will be satisfied by it with bread."