and paradise and hell are by way of interpretation for the details without denying the origin but rather he acknowledged that obedience and compliance with the law and restraining the soul from forbidden things and desires are a cause that leads to happiness and that indulging in desires and disobeying the law in what it commands and prohibits leads its owner to misery but he claimed that happiness is an expression of spiritual pleasure whose pleasure exceeds the physical pleasure obtained from food and sex which the animals share and are above the rank of ownership and that happiness is only a connection with the substances. the royal mentality and the joy of attaining that perfection and the physical pleasures are despised in addition to it and i am miserable is an expression of the person being veiled from that great perfection its lofty position its status with the longing for it and the passion for it and that the pain of that is despised with it the pain of the physical fire and that what is mentioned in the quran is like it as a blow to the common people of the throat when their understanding is short of comprehending those pleasures for if the prophet had gone beyond in his encouragement and intimidation to what they were accustomed to and longed for and were frightened by their motives for seeking and fleeing would not have arisen so he mentioned the most noble of pleasures they have it and it is the perceptions of the senses of the houris and palaces since the sense of sight enjoys them and of food and marriage since the sensual power enjoys them. and what is with allah for his righteous servants is better than all that the expressions have expressed and pointed out. for this reason the most high said in what the prophet may allah bless him and grant him peace narrated from him i have prepared for my righteous servants what no eye has seen no ear has heard and no human heart has conceived. and everything that is perceived of the physical has conceived of the human heart or it can be notified by the heart. and this speaker claimed that the interest that calls for the representation of the self and the pains in the common usage among the common people such as the interest in the words indicating likeness in the attributes of god almighty and that if the veil were removed for them and the majesty of god which the attributes and names cannot encompass were described to them and they were told that the maker of the world exists is not a substance nor an accident nor a body nor is he connected to the world nor is he separate from it nor is he inside it nor is he outside it and that the directions are confined to six and the rest of the directions are empty of him and he does not occupy any of them so neither the one inside the world is occupied with him nor the one outside the world he is busy with the first thing that people are eager to deny the existence of for their minds are not able to believe in the existence of an existent that is rejected by imaginations and senses. so he mentioned to them what indicates the types of representations so that belief in the origin of existence would be firmly established in their souls so that they would hasten to comply with the commands out of reverence for him and to be averse to sins out of awe of him in the case of someone whose method is this.
والجنة والنار بطريق التأويل للتفصيل دون إنكار الأصل بل اعترف بأن الطاعة وموافقة الشرع وكف النفس عن المحرمات والهوى سبب يفضي إلى السعادة وأنا لاسترسال على الهوى ومخالفة الشرع فيما أمر ونهى يسوق صاحبه إلى الشقاوة ولكنه زعم أنا لسعادة عبارة عن لذة روحانية تزيد لذتها على اللذة الجسمانية الحاصلة من المطعم والمنكح اللذين تشترك فيهما البهائم وتتعالى عنهما رتبة الملكية وانما تلك السعادة اتصال بالجواهر العقلية الملكية وابتهاج بنيل ذلك الكمال واللذات الجسمانية محتقرة بالإضافة إليها وأنا لشقاوة عبارة عن كون الشخص محجوبا عن ذلك الكمال العظيم محله الرفيع شأنه مع التشوق إليه والشغف به وأن ألم ذلك يستحقر معه ألم النار الجسمانية وأن ما ورد في القرآن مثله ضرب لعوام الحلق لما قصر فهمهم عن درك تلك اللذات فانه لو تعدى النبي في ترغيبه وترهيبه إلى ما ألفوه وتشوقوا إليه وفزعوا منه لم تنبعث دواعيهم للطلب والهرب فذكر من اللذات أشرفها عندهم وهى المدركات بالحواس من الحور والقصور إذ تحظى بها حاسة البصر ومن المطاعم والمناكح اذ لحظى بها القوة الشهوانية وما عند الله لعباده الصالحين خير من جميع ما اعربت عنه العبارات ونبهت عليه ولذلك قال تعالى فيما حكى عنه النبي صلى الله عليه وسلم أعددت لعبادي الصالحين ما لا عين رأت ولا أذن سمعت ولا خطر على قلب بشر وكل ما يدرك من الجسمانيات فقد خطر على قلب بشر أو يمكن إخطاره بالقلب وزعم هذا القائل أن المصلحة الداعية إلى التمثيل للذات والآلام بالمالوف منها عند العوام كالمصلحة في الألفاظ الدالة على التشبيه في صفات الله تعالى وأنه لو كشف لهم الغطاء ووصف لهم جلال الله الذي لا تحيط به الصفات والاسماء وقيل لهم صانع العالم موجود ليس بجوهر ولا عرض ولا جسم ولا هو متصل بالعالم ولا هو منفصل عنه ولا هو داخل فيه ولا خارج عنه وأن الجهات محصورة في ست وأنسائر الجهات فارغة منه وليس شاغلا لواحد منها فلا داخل العالم به مشغول ولا خارج العالم عنه مشغول لبادر الخلق إلى انكار وجود فإن عقولهم لا تقوى على التصديق بوجود موجود ترده الاوهام والحواس فذكر لهم ما يشير إلى ضروب التمثيل ليرسخ في نفوسهم التصديق باصل الوجود فيسارعون إلى امتثال الاوامر تعظيما له إلى الانزجار عن المعاصى مهابة منه فيمن هذا منهاجه