hammers of destruction and romantic intensity was related to love so it became an existence in the past and a denial of the present and the familiarity of everything that came before became what controlled thought and feelings and my longing for every era that came before me to choke me with food and fill me with water and i did not benefit from living nor did lowering my head and closing myself off leave me since i tasted the flavor of separation from loved ones and it is a sorrow that accustoms me and a passion for worry that does not cease to knock on me and my remembrance of the past has embittered everything i resume and i am a slain by worries among the living and buried in sorrow among the people of the world . these calamities gave him a delicate sense of loss and separation until he saw death as easier than separation and made him seek refuge in god from denying what had been forgotten that is what had become a part of the past and how much the change of circumstances brought about the estrangement of brothers and friends which increased his sensitivity towards preserving past covenants so in his relationships he began to rely on deliberation waiting peace and lowering his wing despite his intense intensity whenever he felt that haste and anger might cause him to lose a friend and for this reason he felt that in comparison to those who changeable in their friendships he was characterized by loyalty not only to those who represented past covenants but his loyalty extended to include everyone who met him for a single meeting or spoke to him for an hour and he refrained from harming anyone who had the least grievance between him and him even if his sins and wrongs against him were great. this type of loyalty was painful because it required him to bear it on himself and what increased the pain resulting from it was its combination with selfesteem. loyalty requires enduring injustice from a friend and selfesteem does not accept injustice. from their conflict selfcontrol is generated and it forces it to be patient and bear the excruciating pain. all of this leads to the harboring of intense hatred for treachery lying and dissimulation and that is also a source of another pain. ibn hazm may forgive every fault he finds in those around him from his acquaintances and friends except for lying in which case he is the one who…
مطارق الدمار؛ وكانت الحدة الرومنطيقية تتعلق بالحب فأصبحت وجودا في الماضي، وإنكارا للحاضر وأصبحت ألفة كل شيء تقدم هي التي تسيطر على الفكر والمشاعر وان حنيني إلى كل عهد تقدم لي ليغصني بالطعام ويشرقني بالماء وما انتفعت بعيش ولا فارقني الإطراق والانغلاق مذ ذقت طعم فراق الأحبة، وانه لشجى يعتادني وولوع هم ما ينفك يطرقني، ولقد نغص تذكري ما مضى كل شيء استأنفه، وإني لقتيل الهموم في عداد الأحياء، ودفين الأسى بين أهل الدنيا . ولقد أورثته هذه النكبات إحسانا مرهفا بمعنى الفقد والفراق حتى أصبح يرى الموت أسهل من الفراق، وجعلته يستعيذ بالله من التنكر لما درس، أي لما أصبح جزاءا من الماضي؛ وكم جلب تغير الحال من تنكر الاخوان والأصدقاء، مما زاد حساسيته تجاه الحفاظ على العهود الماضية، فأخذ في علاقاته يتكئ على التأني والتربص والمسالمة وخفض الجناح رغم توقد حدته كلما أحس أنه قد يفقده التعجل والغضب صديقا من أصدقائه؛ ولهذا استشعر انه بالمقايسة إلى المتقلبين في صداقاتهم يتحلى بالوفاء، لا لمن يمثلون العهود الماضية وحسب، بل انبسط وفاؤه حتى شمل كل من مت إليه بلقية واحدة أو حادثه ساعة، وتورع عن إلحاق الأذى بمن كان بينه وبينه أقل ذمام ولو عظمت ذنوبه وإساءاته إليه. وقد كان هذا النوع من الوفاء مرمضا لأنه يكلفه الحمل على نفسه، ومما يزيد في الألم الناشئ عنه اقترانه بعزة النفس، فالوفاء يتطلب تحمل الضيم من الصديق، وعزة النفس لا تقر على الضيم، ومن صراعهما يتولد قهر الذات وحملها على التصبر وتحمل الألم الممض، وكل هذا يحمل على اكتنان مقت شديد للغدر والكذب والتلون، وذلك أيضا مبعث ألم آخر، وقد يسامح ابن حزم في كل عيب يجده في من حوله من معارفه وأصدقائه إلا في الكذب، فحينئذ يكون هو