1) examples of this conviction include the words of one of them and my eyes while they are far away are comforted by what is not comforted by the eyes of the wise. i see and i think that you will see the brightness of daylight and the height of the star. the words of another does not the night gather umm amr and us? that is how we are brought close together. you see the brightness of daylight as i see it and the evening rises above her as it appeared to me. the words of the third do i not see the star that is rising over her? this is beneficial to lovers. perhaps my glance and her glance will meet on the horizon and unite us for there is no gatherer on earth. ibn dawud comments on something like this by saying that it is incomplete . it is as if ibn hazm had read this sentence and pondered it for what he is trying to bring forth in his following statements is only a kind of attainment of the goal or the limit of completion. the phrase according to alsayrafi and all existing things are not separated from it nor do they dare to be in it nor does anything of them deviate from it. it is very far from the origin. makki followed him in that and according to petrov they are not related from it.
 من أمثال هذه القناعة قول أحدهمويقر عيني وهي نازحة ما لا يقر بعين ذي الحلمأني أرى وأظن أن سترى وضح النهار وعالي النجموقول الآخرأليس الليل يجمع أم عمرو وإيانا فذاك بنا تدانيترى وضح النهار كما أراه ويعلوها المساء كما علانيوقول الثالثألست أرى النجم الذي هو طالع عليها فهذا للمحبين نافععسى يلتقي في الأفق لحظي ولحظها فيجمعنا إذ ليس في الأرض جامعويعلق ابن داود على مثل هذا بقوله انه ناقص عن حد التمام وكأني بابن حزم قد قرأ هذه الجملة وتأملها، فما يحاول أن يأتي به في أبيانه التالية إنما هو نوع من بلوغ الغاية أو حد التمام. العبارة عند الصيرفي وجميع الموجودات لا تنفصل منه ولا تتجرأ فيه ولا يشذ عنه منها شيء، وهي بعيدة كثيرا عن الأصل؛ وتابعه في ذلك مكي؛ وعند بتروف لا تنتسب منه.