 and from contentment is a chapter that i have mentioned and i seek refuge in allah from it and from its people and i praise him for what our souls know of its contradiction which is that the mind goes astray as a whole and the intellect is corrupted and discrimination is lost and the difficult becomes easy and jealousy is gone and pride is absent so a person is satisfied with sharing with whomever he loves and this has happened to some people may allah protect us from the affliction. and this is only correct with a dogmatic nature and a fall in the mind which is a measure of what is below it and a weakness of the senses. and all of this is supported by intense and pervasive love. so if these things come together and follow one another by the temperament of natures and the entry of some into others this vile nature results between them and this despicable characteristic is born and from it this disgusting and ugly act arises. as for a man with less ambition and less chivalry this is further from him than the pleiades even if he died of passion and his love was cut off and in that i say scornfully to some of those who are lenient in this chapter 
٧ ومن القنوع فصل أورده وأستعيذ بالله منه ومن أهله، وأحمده على ما عرف نفوسنا من منافرته، وهو ان يضل العقل جملة، وتفسد القريحة، ويتلف التمييز ويهون الصعب، وتذهب الغيرة، وتعدم الانفة، فيرضى الإنسان بالمشاركة فيمن يحب، وقد عرض هذا لقوم، أعاذنا الله من البلاء. وهذا لا يصح إلا مع كلبية في الطبع، وسقوط من العقل الذي هو عيار على ما تحته وضعف حس. ويؤيد هذا كله حب شديد معم. فإذا اجتمعت هذه الأشياء وتلاحقت بمزاج الطبائع ودخول بعضها في بعض نتج بينهما هذا الطبع الخسيس، وتولدت هذه الصفة الرذلة، وقام منها هذا الفعل المقذور القبيح. وأما رجل معه أقل همة وأيسر مروءة فهذا منه أبعد من الثريا، ولو مات وجدا وتقطع حبا، وفي ذلك أقول زاريا على بعض المسامحين في هذا الفصل .