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قَالَ الله تَعَالَى عَن الْمُنَافِقين الْبَقَرَة فِي قُلُوبهم مرض فَزَادَهُم الله مَرضا,"Allah the Exalted said about the hypocrites,
In their hearts is a disease and Allah has increased their disease. [Surah al-Baqarah (2) : 10]"
فمن الاعتبار بهذه المعاني يتبين بياناً واضحاً أن إدراك مقادير المبصرات ليس هو من القياس بالزوايا فقط.,"From consideration of these states of affairs, it is therefore clear that perception of the magnitudes of visible objects cannot be due only to their estimation by means of angles."
وَقَالَ تَعَالَى الْحَج ليجعل مَا يلقى الشَّيْطَان فتْنَة للَّذين فِي قُلُوبهم مرض والقاسية قُلُوبهم,That He may make what is thrown in by Satan a trial for those in whose hearts is a disease and whose hearts are hardened. [Surah al-Hajj (22) : 53]
وَقَالَ الْأَحْزَاب لَئِن لم ينْتَه المُنَافِقُونَ وَالَّذين فِي قُلُوبهم مرض والمرجفون فِي الْمَدِينَة لنغرينك بهم ثمَّ لَا يجاورونك فِيهَا إِلَّا قَلِيلا,"If the hypocrites, and those in whose hearts is a disease, and those who spread false news among the people of Madinah cease not, We shall certainly let you overpower them, then they will not be able to stay in it as your neighbours but for a little while. [Surah al-Ah^ab (33) : 60]"
وَقَالَ المدثر وَلَا يرتاب الَّذين أُوتُوا الْكتاب والمؤمنون وليقول الَّذين فِي قُلُوبهم مرض والكافرون مَاذَا اراد الله بِهَذَا مثلا,"…and that no doubts may be left for the People of the Book and the believers, and that those in whose hearts is a disease and the disbelievers may say, ‘What does Allah intend by this parable?’ [Surah al-Muddaththir (74) : 31]"
وإذ قد تبين ذلك فإننا نحرر الآن كيفية إدراك العظم فنقول: إنه قد تبين أن المعول في إدراك أكثر المعاني المحسوسة إنما هو على القياس والتمييز، وأنه لولا القياس والتمييز لم يرك أكثر المعاني المحسوسة عند الحس.,"That having been made clear, let us now show exactly how perception of size takes place. We say: It has been shown that perception of most sensible properties depends on inference and judgement, and that without these no perception of the majority of sensible properties would be possible, nor would the sense be able to determine them."
وَقَالَ تَعَالَى يُونُس قد جاءتكم موعظة من ربكُم وشفاء لما فِي الصُّدُور وَهدى وَرَحْمَة للْمُؤْمِنين,"…There has come to you good advice from your Lord, and a healing for that which is in the hearts, a guidance and a mercy for the believers."
والعظم هو أحد المعاني التي تدرك بالقياس والتمييز. والأصل الذي تعتمد عليه القوة المميزة في تمييز مقدار عظم المبصر إنما هو مقادير الجزء من البصر الذي تحصل فيه صورة المبصر.,But size is one of the properties perceived by inference and judgement. And the criterion on which the faculty of judgement depends in discerning the size of a visible object is the magnitude of the portion of the eye’s surface in which the form of the object occurs.
والجزء الذي تحصل فيه صورة المبصر ينحصر ويتقدر بالزاوية التي عند مركز البصر التي يحيط بها مخروط الشعاع الذي يحيط بالمبصر ويحيط بالجزء من المبصر الذي تحصل فيه صورة المبصر.,But that portion is limited and measured by the angle which exists at the centre of the eye and which is contained by the radial cone surrounding both the object and the portion of the eye containing the object’s form.
فالجزء من البصر الذي تحصل فيه صورة المبصر والزاوية التي يحيط بها مخروط الشعاع المحيط بذلك الجزء هما الأصل الذي لا يستغني التمييز والحس في إدراك عظم المبصر عن الاعتبار بهما وبمقدار كل واحد منهما.,"Thus, that portion and the angle contained by the cone surrounding it are the criterion without consideration of which, along with consideration of their magnitudes, the faculty of judgement and the sense-faculty cannot perceive the size of the object."
إلا أنه ليس يقتنع التمييز في إدراك العظم باعتبار الزاوية فقط أو اعتبار الجزء من البصر الذي يوتر الزاوية.,But in order to perceive size the faculty of judgement cannot be satisfied merely with considering the angle or the [magnitude of the] portion of the eye that subtends it.
وتارة يُفَسر بشوة الزِّنَا كَمَا فسر بِهِ قَوْله الْأَحْزَاب فيطمع الَّذِي فِي قلبه مرض فِي قلبه مرض,"and at other times to be the desire to commit fornication as in the case of the verse, …Lest he in whose heart is a disease be moved with desire. [Silrah alAhfib (33) ; 32]"
وَلِهَذَا صنف الخرائطي كتاب اعتلال الْقُلُوب أَي مَرضهَا وَأَرَادَ بِهِ مَرضهَا بالشهوة,"This is why al-Khara’iti authored a book called, ‘The book of the Weakness of the Hearts Meaning their Diseases, ’ meaning by ‘diseases” here – the diseases of desire."
وَالْمَرِيض يُؤْذِيه مَالا يُؤْذِي الصَّحِيح فيضره يسير الْحر وَالْبرد وَالْعَمَل وَنَحْو ذَلِك من الْأُمُور الَّتِي لَا يقوى عَلَيْهَا لضَعْفه بِالْمرضِ وَالْمَرَض فِي الْجُمْلَة يضعف الْمَرِيض بِجعْل قوته ضَعِيفَة لَا تطِيق مَا يطيقه القوى,"The sick person is harmed by things that the healthy person is not, so slight heat, cold, exertion or other such things will harm him due to his inability to endure them in his weakened state. Sickness, in general, weakens the one afflicted by making his endurance weak and unable to sustain what he would have been able to sustain in a strong state."
وَالصِّحَّة تحفظ بِالْمثلِ وتزال بالضد وَالْمَرَض يقوى بِمثل سَببه وَيَزُول بضده فَإِذا حصل للْمَرِيض مثل سَبَب مَرضه زَاد مَرضه وَزَاد ضعف قوته حَتَّى رُبمَا يهْلك,"So a healthy state is preserved by remaining healthy and is removed by the opposite, and the sickness is made more severe by the presence of conditions similar to those that led to the sickness in the first place and removed by the opposite. Therefore, if a sick person is afflicted by something similar to that which led him to being sick in the first place, then he increases in illness and his endurance becomes weaker, until maybe he dies."
فإن المبصرات تبعد دائماَ عن البصر ويبعد البصر عنها دائما ًوتقرب من البصر ويقرب منها البصر دائماً، والبصر يدركها مع تباعدها ويدرك تصاغر مواضع صورها عند البصر من تباعدها ويدرك تعاظم مواضع صورها من البصر عند تقاربها.,"For it often happens chat the eye and the visible objects move farther away from or closer to one another, and sight perceives them at their farther distances along with the decrease in magnitude of the areas where the forms occur in the eye, and it perceives the increase in magnitude of those areas as the objects draw nearer to it."
فمن تكرر هذا المعنى على البصر قد تقرر في النفس وعند القوة المميزة أن المبصر كلما تباعد عن البصر صغر موضع صورته من البصر وصغرت الزاوية التي يوترها المبصر عند مركز البصر.,"From the sight’s repeated experience of this state of affairs, it becomes confirmed in the soul and in the faculty of judgement that as the object recedes from the eye, the place occupied by its form in the eye gets smaller along with the angle subtended by the object at the centre of the eye."
وإذا تقرر في التمييز أن المبصر كلما تباعد عن البصر صغر موضع صورته من البصر وصغرت الزاوية التي يوترها المبصر عند مركز البصر، فقد استقر في التمييز أن الموضع الذي تحصل فيه صورة المبصر والزاوية التي يوترها المبصر عند مركز البصر إنما يكونان بحسب بعد المبصر عن البصر.,"And when that is confirmed, then it is established in the faculty of judgement that the [magnitude of the] area where the object’s form occurs and the angle subtended by the object at the eye’s centre are in accordance with the object’s distance from the eye."
وإذا كان قد استقر في النفس أن الزاوية والموضع من البصر الذي تحصل فيه صورة المبصر إنما يكونان بحسب بعد المبصر، فالقوة المميزة عند تمييزها لمقدار المبصر ليس تعتبر بالزاوية فقط وإنما تعتبر بالزاوية والبعد معاً، لأنه قد استقر عندها أن الزاوية إنما تكون بحسب البعد.,"And when that is established in the soul, then the faculty of judgement, when discerning the object’s magnitude, will not take into account the angle alone, but will consider both the angle and the distance because it has been established in it that the angle varies with the distance."
فمقدار المبصرات إنما يدرك بالتمييز والقياس.,The magnitude of objects is therefore perceived only by judgement and inference.
والقياس الذي يدرك به مقدار المبصر هو قياس قاعدة مخروط الشعاع التي هي سطح المبصر بزاوية المخروط وبمقدار طول المخروط الذي هو بعد المبصر عن البصر، واعتبار القوة المميزة إنما هو بالجزء من سطح العضو الحاس الذي تحصل فيه صورة المبصر مع الاعتبار ببعد المبصر عن سطح البصر.,"And the inference through which the object’s magnitude is perceived consists in estimating the base of the radial cone, i.e. the object’s surface, by the angle of the cone and by its length, namely the distance of the object from the eye. And that which the faculty of judgement takes into consideration is the portion on the surface of the sentient organ which the object’s form occupies, together with the object’s distance from the eye."
إلا أن مقدار الجزء الذي تحصل فيه الصورة إنما يكون أبداً بحسب الزاوية التي يوترها ذلك الجزء عند مركز البصر، وبعد المبصر عن سطح البصر ليس بينه وبين بعده عن مركز البصر في أكثر الأحوال تفاوت يؤثر في البعد.,"But the magnitude of that part always varies with the size of the angle subtended by it at the centre of the eye, and in most cases there is no effective difference between the object’s distance from the surface of the eye and its distance from the eye’s centre."
وأيضاً فإنه قد تبين أن الحاس يدرك السموت التي بين مركز البصر وبين المبصر التي هي سموت خطوط الشعاع ويدرك ترتيب السموت وترتيب المبصرات وترتيب أجزاء المبصر.,"It has been shown, moreover, that the sentient perceives the directions between the eye’s centre and the object, namely those of the radial lines, and perceives their order and the order of the visible objects and of their parts."
وَالْمَرَض دون الْمَوْت فالقلب يَمُوت بِالْجَهْلِ الْمُطلق ويمرض بِنَوْع من الْجَهْل فَلهُ موت وَمرض وحياة وشفاء وحياته وَمَوته ومرضه وشفاؤه أعظم من حَيَاة الْبدن وَمَوته ومرضه وشفائه,"Sickness is of a lesser level then death, so the heart dies due to total ignorance but becomes ill due to having fragments of ignorance, and in this case there can be either death, sickness or healing for the heart. Its life, death, sickness and the cure is greater and more vital then the life, death, sickness and cure of the body."
فَلهَذَا مرض الْقلب إِذا ورد عَلَيْهِ شُبْهَة أَو شَهْوَة قوت مَرضه وَإِن حصلت لَهُ حِكْمَة وموعظة كَانَت من أَسبَاب صَلَاحه وشفاءه,"This is why the heart becomes sick when presented with doubts and desires, or the sickness becomes more acute. If wisdom and goodly exhortation occur then theses are routes to its correction and cure."
وإذا أدركت القوة المميزة سموت خطوط الشعاع وأدركت مقدار الجزء من سطح العضو الحاس الذي تحيط به تلك الخطوط فقد أدركت وضع بعضها من بعض وأدركت تفاوتها أو تباعدها وأدركت كيفية امتدادها، ولم يبق شيء يتم به إدراك عظم المبصر الذي عند أطراف تلك الخطوط إلا مقدار بعد المبصر.,"When the faculty of judgement perceives the directions of the radial lines and the magnitude of the part of the eye surrounded by them, it will perceive their positions relative to one another and their divergence and the manner of their extension, so that nothing will remain for completing the perception of the size of the object at the extremities of those lines but the magnitude of the object’s distance."
قَالَ تَعَالَى الْحَج ليجعل مَا يلقى الشَّيْطَان فتْنَة للَّذين فِي قُلُوبهم مرض,"Allah, the Most High, says, That He may make what is thrown in by Satan a trial for those hearts is a disease and whose hearts are hardened. [Surah al-Hajj (22) : 53]"
لِأَن ذَلِك أورث شُبْهَة عِنْدهم والقاسية قُلُوبهم ليبسها فَأُولَئِك قُلُوبهم ضَعِيفَة بِالْمرضِ فَصَارَ مَا ألْقى الشَّيْطَان فتْنَة لَهُم وَهَؤُلَاء كَانَت قُلُوبهم قاسية عَن الايمان فَصَارَ فتْنَة لَهُم,"Because this breeds doubts in them and their hearts harden due to their dryness, and are weakened by doubt and become distant from faith and therefore what is thrown in by Satan becomes a trial for them."
وقد تبين في كيفية إدراك البعد أن كل مبصر يدركه البصر فإنه يدرك بعده بمقدار ما إما متيقناً أو مظنوناً. فكل مبصر يدركه البصر فإنه في حال إدراكه له قد تخيلت القوة المميزة مقدار بعده إما بالتيقن وإما بالحدس.,Now it has been shown in [our discussion of] the manner of perceiving distance that sight perceives any visible object before it to be at some distance the magnitude of which is either ascertained or conjectured.
وإذا أدركت القوة المميزة أوضاع خطوط الشعاع التي تحيط بنهايات المبصر ومقدار الجزء الذي بينها من سطح العضو الحاس الذي هو مقدار الزاوية، وكانت مع ذلك تتخيل مقدار بعد المبصر، فإنها في حال إدراك البصر للمبصر قد تخيلت مقدار الزاوية ومقدار البعد معاً، فإذا تخيلت مقدار الزاوية ومقدار البعد معاً فإنها تدرك مقدار المبصر بحسب مقدار الزاوية وبحسب مقدار البعد معاً فإنها تدرك مقدار المبصر بحسب مقدار الزاوية وبحسب مقدار البعد معاً.,"Thus at the moment of perceiving any visible object, the faculty of judgement imagines the magnitude of its distance either with certainty or by conjecture. And if it perceives the positions of the radial lines surrounding the object’s limits and the magnitude of the part of the eye’s surface contained by them, i.e. the size of the angle, while imagining the magnitude of the object’s distance, then it will imagine both the magnitude of the angle and of the distance at the moment of perceiving the object, and hence, it will imagine the object’s magnitude in accordance with the magnitude of both the angle and the distance."
وكل مبصر يدركه البصر فإن القوة المميزة تتخيل مقدار بعده وتتخيل السموت التي تحيط بنهاياته، فيحصل لها بهذا التخيل هيئة المخروط الذي يحيط بالمبصر ومقدار قاعدته التي هي المبصر، فيحصل لها من هذا التخيل مقدار المبصر.,"Thus the faculty of judgement imagines the magnitude of the distance of every visible object and imagines the lines surrounding the object’s limits, and by means of this imagining it realizes the figure of the cone containing the object and the magnitude of its base, i.e. the object, and consequently realizes the magnitude of the object."
وَقَالَ الْأَحْزَاب لَئِن لم ينْتَه المُنَافِقُونَ وَالَّذين فِي قُلُوبهم مرض والمرجفون فِي الْمَدِينَة,"Allah, the Most High, said, If the hypocrites, and those in whose hearts is a disease, and those who spread false news among the people of Madinah cease not, We shall certainly let you overpower them, then they will not be able to stay in it as your neighbours but for a little while. [Surah al-Ahdb (33) : 60]"
كَمَا قَالَ المدثر وليقول الَّذين فِي قُلُوبهم مرض,"…and that no doubts may be left for the People of the Book and the believers, and that those in whose hearts is a disease and the disbelievers may say, What does Allah intend by this parable?’ [Surah al-Muddaththir (74) : 31]"
لم تمت قُلُوبهم كموت قُلُوب الْكفَّار وَالْمُنَافِقِينَ وَلَيْسَت صَحِيحَة صَالِحَة كصالح قُلُوب الْمُؤمنِينَ بل فيها مرض شُبْهَة وشهوات,"These people’s heart (which have hardened) have not died as in the case of the disbelievers and the hypocrites, and neither are their hearts correct and pure like the pure hearts of the believers, rather they contains the sickness of doubt and desire."
وَكَذَلِكَ الْأَحْزَاب فيطمع الَّذِي فِي قلبه مرض,The same applies to (the ones referred to in) His saying: …Lest he in whose heart is a disease be moved with desire… [Surah al-Ah^ab (33) : 32]
وَهُوَ مرض الشَّهْوَة فَإِن القلب الصحيح لَو تعرضت لَهُ الْمَرْأَة لم يلْتَفت إِلَيْهَا بِخِلَاف الْقلب الْمَرِيض بالشهوة فَإِنَّهُ لضَعْفه يمِيل إِلَى مَا يعرض لَهُ من ذَلِك بِحَسب قُوَّة الْمَرَض وَضَعفه فَإِذا خضعن بالْقَوْل طمع الَّذِي فِي قلبه مرض,"Referring to the sickness of desire, for indeed if the correct heart is tempted by a woman it will not incline towards her, contrary to the heart diseased with desire, for it, due to its weakness, will incline towards what it is tempted with in accordance to the strength or the weakness of the sickness, and when it submits to the temptation, the sickness in the heart is satiated."
والذي يدل دليلاً ظاهراً على أن إدراك عظم المبصر يكون بقياس العظم إلى بعد المبصر هو أن البصر إذا أدرك مبصرين مختلفي البعد أحدهما اقرب إلى البصر من الآخر، وكانا يوتران زاوية واحدة بعينها عند مركز البصر،,"There is clear evidence to show that perception of the size of a visible object is the result of comparing the size with the object’s distance. For when sight perceives two objects one of which is closer to it than the other, and both subtend the same angle at the centre of the eye,"
وَالْقُرْآن شِفَاء لما فِي الصُّدُور وَمن فِي قلبه أمراض الشُّبُهَات والشهوات فَفِيهِ من الْبَينَات مَا يزِيل الْحق من الْبَاطِل فيزيل أمراض الشُّبْهَة الْمفْسدَة للْعلم والتصور والادراك بِحَيْثُ يرى الاشياء على مَا هِيَ عَلَيْهِ,"The Qur’an is a cure for that which is within the heart, and for the one who has the sickness of doubt and desire in his heart, for it contains clear proofs that distinguish the truth from falsehood, and remove the sickness of false doubts to leave certain knowledge, correct perception and understanding such that the heart sees things in accordance to their reality"
وَفِيه من الْحِكْمَة وَالْمَوْعِظَة الْحَسَنَة بالترغيب والترهيب والقصص الَّتِي فِيهَا عِبْرَة مَا يُوجب صَلَاح الْقلب فيرغب الْقلب فِيمَا يَنْفَعهُ ويرغب عَمَّا يضرّهُ فَيبقى الْقلب محبا للرشاد مبغضا للغي بعد أَن كَانَ مرِيدا للغي مبغضا للرشاد,"It contains wisdom, goodly exhortations both encouraging good and deterring from evil, and stories which contain lessons that necessarily lead to the correction of the heart by making the heart desire what is good for it and detest what is harmful to it. Hence the heart is left desiring that which will guide it, hating that which will deviate it after it used to desire that which would deviate it and hate that which would guide it."
أعني أن تكون الشعاعات التي تمر بأطراف الأول منها تنتهي إلى أطراف الثاني، وكان الأول لا يستر جميع الثاني من جميع جهاته، بل كان بعض الثاني يظهر من وراء الأول، وكان البصر يدرك بعد كل واحد منهما إدراكاً متيقناً، فإن المبصر الأبعد يدركه البصر أبداً أعظم من المبصر الأقرب،,"I mean that the rays passing through the extremities of the first reach those of the second; and if the first does not hide the whole of the second, but, rather, part of the second is visible behind the first; and if sight perceives the distance of each of the two objects with certainty, then it will always perceive the more remote object to be greater than the nearer."
وكلما كان المبصر الأبعد أكثر بعداً وكان البصر يتيقن مقدار بعده، فإنه يدرك مقداره أكثر عظماً.,"And the larger the distance of the farther object the greater its size will appear, provided that the sight ascertains the magnitude of the distance of that object."
ومثال ذلك أن الإنسان إذا نظر إلى جدار فسيح الأقطار وكان بعده من البصر بعداً معتدلاً وكان البصر يتيقن بعد ذلك الجدار ويتيقن مقدار عرضه، ثم رفع يده وقابل بها أحد بصريه حتى تصير متوسطة بين بصره وبين ذلك الجدار وغمض البصر الآخر ونظر في هذه الحال إلى ذلك الجدار، فإنه يجد يده قد سترت قطعة عظيمة القدر من ذلك الجدار ويدرك مقدار يده في تلك الحال ويدرك أن المقدار الذي استتر بيده من الجدار أعظم بكثير من مقدار يده.,"For example, let someone face a wide wall at such a moderate distance from his eyes that [his] sight will ascertain the magnitude of the distance and the width of that wall; then, having raised one hand before one eye so as to lie between that eye and the wall, let him look at the wall with the other eye closed; he will find that his hand has screened a large portion of the wall, and will perceive the magnitude of his hand in this situation and also perceive that the part of the wall screened by his hand is much larger than his hand."
فالقرآن مزيل للأمراض الْمُوجبَة للإرادات الْفَاسِدَة حَتَّى يصلح الْقلب فتصلح إِرَادَته وَيعود إِلَى فطرته الَّتِي فطر عَلَيْهَا كَمَا يعود الْبدن إِلَى الْحَال الطبيعي ويغتذي الْقلب من الايمان وَالْقُرْآن بِمَا يُزَكِّيه وَيُؤَيِّدهُ كماي يتغذى الْبدن بِمَا ينميه ويوقمه,"The Qur’an removes all the sicknesses that invoke false desires until the heart becomes pure and therefore its desires become pure and it returns to the natural state (fitrah) that it was created in, just as the body returns to the natural state upon being treated. The heart will be nurtured with faith and the Qur’an such that it will become strong – for indeed the purification of the heart is like the growing of the body."
وخطوط الشعاع التي تنتهي إلى محيط يده وإلى محيط المستتر من الجدار في تلك الحال هي خطوط واحدة بأعيانها، والزاوية التي تحيط بها تلك الخطوط هي زاوية واحدة بعينها، والعرض الذي بين تلك الخطوط هو واحد بعينه،,"Now the radial lines that reach the boundary of his hand and of the screened part of the wall are the same; likewise, the angle contained by those lines and their width are the same."
فَإِن زَكَاة الْقلب مثل نَمَاء الْبدن وَالزَّكَاة فِي اللُّغَة النَّمَاء وَالزِّيَادَة فِي الصّلاح يُقَال زكا الشَّيْء إِذا نما فِي الصّلاح فالقلب يحْتَاج ان يتربى فينمو وَيزِيد حَتَّى يكمل وَيصْلح كَمَا يحْتَاج الْبدن أَن يربى بالأغذية الْمصلحَة لَهُ وَلَا بُد مَعَ ذَلِك من منع مَا يضرّهُ,"Zakah (purification) in the language means: growth and increase in correction, it is said, ‘something has zakah when it has grown in correction. The heart is in need of being nurtured so that it may mature and increase until it becomes complete and correct just as the body is in need of nourishment that is good for it, but along with this there is a need to prevent anything from harming it."
وَكَذَلِكَ الْقلب إذاتاب من الذُّنُوب كَانَ استفراغا من تخليطاته حَيْثُ خلط عملا صَالحا وَآخر شَيْئا فَإِذا تَابَ من الذُّنُوب تخلصت قُوَّة الْقلب وإراداته للأعمال الصَّالِحَة واستراح الْقلب من تِلْكَ الْحَوَادِث الْفَاسِدَة الَّتِي كَانَت فِيهِ,"Likewise when one seeks repentance from sin, the heart is released from contamination – whereby it mixed the righteous actions with evils actions, so when one repents from sins the strength of the heart emerges as does its desire to perform righteous actions and it finds relief from these false and corrupt matters that it was submerged in."
فزكاة الْقلب بِحَيْثُ يَنْمُو ويكمل قَالَ تَعَالَى النُّور وَلَوْلَا فضل الله عَلَيْكُم وَرَحمته مَا زكى مِنْكُم من أحد ابدا وَقَالَ تَعَالَى النُّور وَإِن قيل لكم ارْجعُوا فَارْجِعُوا هُوَ أزكى لكم وَقَالَ النُّور قل للْمُؤْمِنين يغضوا من أَبْصَارهم ويحفظوا فروجهم ذَلِك أزكى لَهُم إِن الله خَبِير بِمَا يصنعون,"So the zakah of the heart means its growing and becoming complete. Allah the Exalted said, Tell the believing men to lower their gaze and protect their private parts. That is purer for them… [Surah an-Nur (24) : 30]"
فمقدار عظم المبصر إنما يدرك بالتمييز من تخيل القوة المميزة للمخروط الذي يحيط بالمبصر ومن تخيلها لمقدار زاوية المخروط مع تخيلها لمقدار طول المخروط ومن قياس قاعدة المخروط بمقدار زاويته ومقدار طوله معاً. وهذا هو كيفية إدراك العظم.,"Therefore, the faculty of judgement can only perceive the size of a visible object as a result of imagining the cone surrounding the object and imagining the magnitude of the cone’s angle and length and estimating the cone’s base by the magnitude of both the angle and the length. That, then, is the manner of perceiving size."
والبصر لكثرة اعتياده لتمييز أبعاد المبصرات فهو في حال إحساسه بالصورة وببعد المبصر قد تخيل مقدار موضع الصورة ومقدار البعد، وأدرك من مجموع المعنيين عظم البصر.,"Being much accustomed to judging distances of visible objects, sight, upon sensing the [object’s] form and distance, will imagine the magnitude of the area occupied by the form and the magnitude of the distance, and from both these notions will perceive the object’s size."
وَقَالَ تَعَالَى الاعلى قد افلح من تزكّى وَذكر اسْم ربه فصلى وَقَالَ تَعَالَى الشَّمْس قد أَفْلح من زكاها وَقد خَابَ من دساها وَقَالَ تَعَالَى عبس وَمَا يدْريك لَعَلَّه يزكّى,"Indeed whoever purifies himself shaU achieve success, and remembers the Name of his Lord and prays. [Surah al-A’la (87) : 14-15] Indeed he succeeds who purifies himself, and indeed he fails who corrupts his self. [Surah ash-Shams (91) : 9-10] But what could tell you that perchance he might become pure? [Surah Abasa (80) : 3]"
وَقَالَ تَعَالَى النازعات فَقل هَل لَك إِلَى أَن تزكّى وأهديك إِلَى رَبك فتخشى,"And say to him (i.e. Fir’aun); ‘Would you purify yourself, and that I guide you to your Lord, so you should fear Him?’
[Surah an-Ndf’at (79) : 18-19]"
إلا أن مقادير أبعاد المبصرات هي من جملة الأعظام التي يدركها البصر. وقد تقدم أن مقادير أبعاد المبصرات منها ما يدرك بالتيقن ومنها ما يدرك بالحدس.,"But the magnitudes of the distances of objects are among perceptible magnitudes. And it has been shown that some magnitudes of objects’ distances are perceived with certainty, and others conjecturally."
والتي تدرك بالحدس إنما تدرك من تشبيه بعد المبصر بأبعاد أمثاله من المبصرات المتيقنة البعد، والأبعاد المتيقنة المقادير هي التي تسامت أجساماً مرتبة متصلة. ومن إدراك البصر للأجسام المرتبة المتصلة التي تسامتها ومن تيقنه لمقادير تلك الأجسام يكون تيقن مقادير أبعاد المبصرات التي عند أطرافها.,"And those which are conjectured are perceived only by likening the object’s distance to ascertained distances of similar objects; and distances whose magnitudes are certain are those that extend along a series of continuous bodies. And as a result of perceiving the ordered and continuous bodies and ascertaining the magnitudes of these bodies, sight ascertains ( the magnitudes of distances of the objects that lie at their extremities."
فقد بقي أن نبين كيف يدرك البصر مقادير أبعاد المبصرات التي تسامت أجساماً مرتبة متصلة وكيف يتبين مقادير الأجسام المرتبة المتصلة التي تسامت أبعاد المبصرات.,"It therefore remains for us to show how sight perceives the magnitudes of objects’ distances that extend along ordered and continuous bodies, and how it becomes aware of the magnitudes of the ordered and continuous bodies that lie along the distances of visible objects."
والأجسام المرتبة المتصلة التي تسامت أبعاد المبصرات هي في الأكثر أجزاء الأرض التي تلي القدمين.,Now the ordered and continuous bodies that lie along the distances of visible objects are in most cases those parts of the ground close to our feet.
وَالْبركَة وَزِيَادَة الْخَيْر فَإِنَّمَا تحصل بِإِزَالَة الشَّرّ فَلهَذَا صَار التزكي يجمع هَذَا وَهَذَا,"blessing and increase in goodness, is only attained by removing the evil, and this is why purification has come to combine both these matters (i.e., performing good and avoiding evil)."
فإما كيف ابتداء إدراك الحاس لمقادير أجزاء الأرض المتوسطة بينه وبين المبصرات فإن أول ما يتحقق مقداره منها هو ما يلي القدمين.,"As to how the sentient begins to perceive the magnitudes of the parts of the ground that lie between it and the visible object, [let it be remarked that] the first part whose magnitude it ascertains is that lying close to the feet."
فإن ما يلي القدمين من الأرض يدرك البصر مقداره، وتدرك القوة المميزة مقداره وتتحقق مقداره وسعته بمساحة جسم الإنسان له.,"For sight will perceive the magnitude of that part, and the faculty of judgement will perceive that part and its magnitude, and it will ascertain its extent as a result of measuring it by our body."
وَالْعدْل هُوَ الِاعْتِدَال والاعتدال هُوَ صَلَاح الْقلب كَمَا أَن الظُّلم فَسَاده وَلِهَذَا جَمِيع الذُّنُوب يكون الرجل فِيهَا ظَالِما لنَفسِهِ وَالظُّلم خلاف الْعدْل فَلم يعدل على نَفسه بل ظلمها,"Adl (fairness and justice) is I’tidal (balance), and in balance lies the correction of the heart, just as in %ulm (imbalance oppression) lies its corruption. This is why for every sin that the person has committed he has oppressed his self (zaliman li nafsihi). The opposite of zulm is Adl, so this sinful person has not been just to his self rather he has oppressed it."
فإن ما يلي القدمين من الأرض فالإنسان يقدره دائماً من غير قصد بقدميه حين يخطو عليه وبذراعه وباعه حين يمد يده إليه.,"For we always measure such parts unintentionally by our feet whenever we step upon them, or by our arms whenever we stretch our hands to them."
فصلاح الْقلب فِي الْعدْل وفساده فِي الظُّلم وَإِذا ظلم العَبْد نَفسه فَهُوَ الظَّالِم وَهُوَ الْمَظْلُوم كَذَلِك إِذا عدل فَهُوَ الْعَادِل والمعدول عَلَيْهِ فَمِنْهُ الْعَمَل وَعَلِيهِ تعود ثَمَرَة الْعَمَل من خير وَشر,"The correction of the heart lies in (adl and its corruption lies in zulm. Therefore, when the servant oppresses himself he is the oppressor and oppressed at the same time, likewise when he is just then he is the one who is just and the one upon whom the justice is carried out. The person does an action and he will receive the fruit of this action, be it bitter or sweet."
فكل ما قرب من الإنسان من جسم الأرض فهو يتقدر دائما ًبجسم الإنسان من غير قصد. والبصر يدرك هذا التقدير ويحس به، والقوة المميزة تدرك هذا التقدير وتفهمه وتتيقن منه مقادير أجزاء الأرض المتصلة بجسم الإنسان والقريبة منه.,"Thus all parts of the ground next to us are always measured unintentionally by our body. Sight perceives this measurement and is aware of it, and the faculty of judgement perceives and comprehends it, thereby becoming certain of the magnitudes of those parts of the ground that are contiguous and close to our body."
قَالَ تَعَالَى الْبَقَرَة لَهَا مَا كسبت وَعَلَيْهَا مَا اكْتسبت,"Allah said, …He has the reward for the (good) that he has earned, and he is punished for the (evil) which he has earned… [Surah al-Baqarah (2) : 286]"
فمقادير أجزاء الأرض القريبة من الإنسان وما حوله منها فقد حصلت مفهومة عند الحاس وعند القوة المميزة، وقد حصلت صورتها متخيلة عند القوة المميزة ومستقرة في النفس.,In this way the magnitudes close to and surrounding us are comprehended by the sentient and by the faculty of judgement and their forms are imagined in that faculty and established in the soul.
والبصر يدرك هذه الجزاء من الأرض دائماً، والحاس يحس بالسموت التي تمتد من البصر إلى أطراف هذه الأجزاء عند إدراك البصر لها وعند تفقد البصر لجسم الأرض والأبعاد المتوسطة بينه وبين المبصرات من جسم الأرض، ويدرك الأجزاء من سطح العضو الحاس التي تحصل فيها صورة هذه الأجزاء من الأرض، ويدرك مقادير الأجزاء من البصر ومقادير الزوايا التي توترها هذه الجزاء من البصر.,"Sight always perceives those parts of the ground, and the sentient senses the directions extending from the eye to the limits of those parts as sight perceives them and as it scans the ground and the intermediate distances on the ground between the eye and the visible objects, and the [sentient] perceives the parts of the sentient organ in which the form of those parts of the ground occurs, and perceives the magnitudes of those parts and of the angles they subtend in the eye."
فالزوايا التي توترها الأجزاء من الأرض القريبة من الإنسان قد حصلت مقاديرها مفهومة عند الحاس على مر الزمان وحصلت صورتها متخيلة في النفس.,"And thus, in the course of time, the angles subtended by the parts of the ground close to us come to be comprehended by the sentient and their form imagined in the soul."
ومقادير أطوال خطوط الشعاع التي تمتد من مركز البصر إلى أطراف الأجزاء من الأرض القريبة من الإنسان يدركها الحاس وتدركها القوة المميزة وتتيقن مقاديرها، لأن أطوال هذه السموت هي تتقدر أبداً بجسم الإنسان بغير قصد.,"The sentient will also perceive the magnitudes of the radial lines which extend from the centre of the eye to the limits of the parts of the ground close to us, and the faculty of judgement will perceive them and ascertain their magnitudes, since the lengths of these lines are always measured unintentionally by our body."
كَمَا أَن الْجَسَد إِذا صَحَّ من مَرضه قيل قد اعتدل مزاجه وَالْمَرَض إِنَّمَا هُوَ انحراف المزاج مَعَ أَن الِاعْتِدَال الْمَحْض السَّالِم من الأخلاط لَا سَبِيل إِلَيْهِ وَلَكِن الأمثل فالأمثل,"Similarly when the body has recovered from illness it is said: ‘He has balanced his temperament and disposition.’ This is because the sickness distorts the temperament, despite the fact that there is no way to achieve complete balance, safe from mixing both justice and injustice – but the ideal or close to the ideal should be aimed for."
فَهَكَذَا صِحَة الْقلب وصلاحه فِي الْعدْل ومرضه من الزيغ وَالظُّلم والانحراف وَالْعدْل الْمَحْض فِي كل شَيْء مُتَعَذر علما وَعَملا وَلَكِن الأمثل فالأمثل وَلِهَذَا يُقَال هَذَا أمثل وَيُقَال للطريقة السلفية الطَّرِيقَة المثلى,"The same case applies to the heart, its health and correction lies in balance, and its sickness lies in deviation, oppression and digression. But complete balance in everything is impossible, in action or knowledge – but the ideal or the closest to the ideal should be aimed for. This is why it is said, describing the Salaji way: ‘the ideal way.’"
وَقَالَ تَعَالَى النِّسَاء وَلنْ تستطيعوا أَن تعدلوا بَين النِّسَاء وَلَو حرصتم وَقَالَ تَعَالَى الْأَنْعَام وأوفوا الْكَيْل وَالْمِيزَان بِالْقِسْطِ لَا نكلف نفسا إِلَّا وسعهَا,"Allah said And you will never be able to be just between the wives, even if you desire to be… [Surah an-Nisd’ (4) : 129] And give full measure and full weight. We do not burden a soul beyond what it can bear. [Surah al-Anam (6) : 152]"
وَالله تَعَالَى بعث الرُّسُل وَأنزل الْكتب ليقوم النَّاس بِالْقِسْطِ وَأعظم الْقسْط عبَادَة الله وَحده لَا شريك لَهُ ثمَّ الْعدْل على النَّاس فِي حُقُوقهم ثمَّ الْعدْل على النَّفس,"Allah, the Exalted, sent the messengers and revealed the Books so that man may establish justice, and the greatest form of justice is to worship Allah alone with no partner; then giving due justice to the rights of man; then being just upon oneself."
ووضع أحدهما عند الآخر الذي منه تتقوم الزاوية معلوم لها من إدراكها للجزء من البصر الذي يحيط به هذان الشعاعان. وإذا أدركت طولي الشعاعين ووضعهما فقد أدركت المسافة التي بين طرفيها إدراكاً متيقناً.,"But the position of these lines relative to one another, which constitutes the angle, will be known to it as a result of perceiving the part of the eye contained by these two lines. And upon perceiving the length and position of these two rays, it will perceive the interval between their extremities with certainty."
فعلى هذه الصفة تدرك القوة المميزة أيضاً مقادير الأجزاء من الأرض التي تلي الأجزاء المحيطة بالقدمين.,"In this way, then, the faculty of judgement also perceives the magnitudes of the parts of the ground nearest those surrounding our feet."
وأيضاً فإن الأجزاء التي تلي الأجزاء المحيطة بالقدمين هي تتقدر أيضاً بجسم الإنسان. فإن الإنسان إذا مشى على الأرض يقدر ما يمشي عليه من الأرض بقدميه وخطوه وأدركت القوة المميزة مقداره.,"Again, the parts nearest those surrounding our feet are also measured by our body. For when we walk we measure the part of the ground on which we walk by our feet and our steps, and the faculty of judgement perceives that part’s magnitude."
وإذا مشى الإنسان على الأرض فإنه إذا تجاوز الموضع الذي كان فيه والأجزاء المتصلة بقدميه من الأرض، وصار إلى ما يلي تلك الأجزاء من سطح الأرض، فإن الأجزاء التي تنتهي إليها التي كانت تالية لما يلي قدميه تصير هي التي تلي قدميه وتتقدر كمثل ما تقدرت الأجزاء الأول.,"And when, walking, we pass the place in which we are and the parts of the ground adjacent to our feet and reach other parts next to them on the ground’s surface, the parts reached will now be nearest to our feet and will be measured in the same way as the former parts."
فتتحقق مقادير الأجزاء التوالي من الأرض على هذه الصفة، ويصير البصر يدرك التالي على مثل ما كان يدرك الأول.,"In this way, then, the magnitudes of successive parts of the ground will be ascertained, the sight perceiving the succeeding part in the same way as it perceived the first."
فإذا أدرك البصر الجزء الثاني في الحال الثانية وهو يلي القدمين فهو يدرك مقداره إدراكاً متيقناً لا لبس فيه، وقد أدركه في الحالة الأولى تالياً، فيتحقق له بالإدراك الثاني الإدراك الأول.,"When, in the second position, sight perceives the second part now situated close to the feet, it will have a certain and unambiguous perception of this part’s magnitude. But since it perceived this part in the first position as a succeeding part, the first perception is now verified by the second."
وَالظُّلم ثَلَاثَة أَنْوَاع وَالظُّلم كُله من أمراض الْقُلُوب وَالْعدْل صِحَّتهَا وصلاحها قَالَ أَحْمد بن حَنْبَل لبَعض النَّاس لَو صححت لم تخف أحدا أَي خوفك من الْمَخْلُوق هُوَ من مرض فِيك كَمَرَض الشّرك والذنُوب,"Zulm is of three types, and all of these are from the sicknesses of the heart, and in justice lies its good health and purity. Imam Ahmad bin Hanbal said to one of the people, ‘If you were healthy you would not fear anyone,’ meaning that the fear you have of men is due to a sickness from within you, such as the sickness of shirk and sins."
وَفِي الصَّحِيح أَيْضا اجعلوا من صَلَاتكُمْ فِي بُيُوتكُمْ وَلَا تتخذها قبورا وَقد قَالَ تَعَالَى الْأَنْعَام وَالَّذين كذبُوا بِآيَاتِنَا صم وبكم فِي الظُّلُمَات,"In the Sahib (of al-Bukhari) is the hadith, Perform some of your prayers in your houses, and do not take them as graves.   Allah, the Most High, has said, Those who reject our signs are deaf, dumb and in darkness. [Surah al-An am (6) : 39]"
وأيضاً فإن من عادة الإنسان إذا أراد أن يتحقق معنى من المعاني فإنه يكرر النظر إليه ويتأمله ويميز معانيه ويعتبرها فيدرك بالتأمل والتمييز وتكرير النظر حقيقة ذلك المعنى.,"Again, it is the habit of human beings when they wish to identify a thing to look at it repeatedly and contemplate it, discerning its features, and examining them, thus perceiving by means of contemplation and discernment and repeated looking the true identity of that thing."
فالناظر إذا أدرك مبصراً من المبصرات التي على وجه الأرض وأراد أن يتحقق بعده فإنه يتأمل الجزء المتصل من الأرض بينه وبينه ويحرك البصر في طول الجزء الذي بينه وبينه.,"Thus when an observer wishes to ascertain the distance of a visible object on the surface of the ground, he contemplates the continuous intermediate part of the ground and moves his sight over its length."
وَذكر سُبْحَانَهُ آيَة النُّور وَآيَة الظلمَة فَقَالَ النُّور الله نور السَّمَاوَات وَالْأَرْض مثل نوره كمشكاة فِيهَا مِصْبَاح الْمِصْبَاح فِي زجاجة الزجاجة كَأَنَّهَا كَوْكَب دري يُوقد من شَجَرَة مباركة زيتونة لَا شرقية وَلَا غربية يكَاد زيتها يضيء وَلَو لم تمسسه نَار نور على نور,"Allah has mentioned the ‘Verse of Light’ and the ‘Verse of Darkness’ saying, Allah is the Light of the heavens and the earth. The parable of His Light is as (if there were) a niche and within it a lamp, the lamp is in the glass, the glass as it were a brilliant star, lit from a blessed tree, an olive neither of the east or west, whose oil would almost glow forth (of itself), though no fire touched it. Light upon Light! [Surah an-Nur (24) : 35]"
فَهَذَا مثل نور الايمان فِي قُلُوب الْمُؤمنِينَ ثمَّ قَالَ النُّور وَالَّذين كفرُوا أَعْمَالهم كسراب بقيعة يحسبه الظمآن مَاء حَتَّى إِذا جَاءَهُ لم يجده شَيْئا وَوجد الله عِنْده وفوفاه حسابه وَالله سريع الْحساب,"This is the similitude for the light of faith in the hearts of the believers. Then He said, As for those who disbelieve, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to  be nothing, but He finds Allaah with him, Who will pay his due (in Hell). And Allah is Swift in taking account."
أَو كظلمات فِي بَحر لجي يَغْشَاهُ موج من فَوْقه موج فَوْقه سَحَاب ظلمات بَعْضهَا فَوق بعض إِذا أخرج يَده لم يكد يَرَاهَا وَمن لم يَجْعَل الله لَهُ نورا فَمَا لَهُ من نور,"Or (the state of the disbeliever) is like the darkness in a vast deep sea, ovet- ’ whelmed with a great wave, topped by dark clouds – darkness one above another – if a man stretches out his hand, he can hardly see it! And he for whom Allah has not appointed light, there is no light. [Surah an-Nur (24) : 39-40]"
وإذا تحرك البصر في طول الجزء من الأرض الذي بين المبصر وبين الناظر إليه تحرك سهم الشعاع على ذلك الجزء فمسحه مساحة وأدركه جزءاً جزءاً وأحس بأجزائه الصغار إذا كان بعد آخر المسافة من الأبعاد المعتدلة.,"As he does this the ray’s axis will move over that part, thereby surveying it and perceiving it one part after another and sensing its smaller parts, provided that the end-point of the distance is moderately far."
وإذا أدرك البصر أجزاء الأرض وأدرك أجزائها الصغار أدركت القوة المميزة مقدار جميع المسافة. وذلك بأن بحركة سهم الشعاع على المسافة يتحرر للقوة المميزة مقدار الجزء من البصر الذي تحصل فيه صورة تلك المسافة ومقدار الزاوية المتوهمة التي توترها تلك المسافة ومقدار طول الشعاع الذي يمتد إلى آخر المسافة بتيقنه امتداده على مسامته جزء جزء من المسافة.,"When sight perceives the parts of the ground, including the smaller parts, the faculty of judgement will perceive the magnitude of the whole distance. For by moving the radial axis over the distance, the faculty of judgement will make sure of the magnitude of that part of the eye where the form of the distance occurs, and also make sure of the size of the imagined angle subtended by that distance in addition to the length of the ray extending to the end of the distance by ascertaining the ray’s extension through successive parts of the distance."
فإذا تحرر هذان المعنيان للقوة المميزة فقد تحرر مقدار الجزء المبصر من الأرض.,"When these two notions are determined for the faculty of judgement, the magnitude of that visible part of the ground will also be determined."
وكذلك الأجسام المرتفعة على الأرض الممتدة في جهة التباعد كالجدران والأبنية والجبال يدرك البصر مقادير أطوالها الممتدة على وجه الأرض على مثال ما يدرك مقادير أجزاء الأرض، ويدرك أبعاد المبصرات المسامتة لها من إدراكه لمقادير أطوالها.,"The case is similar with bodies standing on the ground and extending in a direction away [from the eye], such as walls, buildings and mountains: sight perceives the magnitude of their extension on the ground in the same way as it perceives the magnitudes of the ground’s parts, and it perceives the distances of the visible objects aligned with them from perceiving the magnitudes of their lengths."
فعلى هذه الصفة يتحقق البصر مقادير أبعاد المبصرات إذا كانت أبعادها من الأبعاد المعتدلة وكانت مسامته لأجسام مرتبة متصلة.,"It is in this manner, therefore, that sight ascertains the magnitudes of distances of visible objects if their distances are moderate and extend along a sequence of connected bodies."
فَالْأول مثل الاعتقادات الْفَاسِدَة والأعمال التابعة لَهَا يحسبها صَاحبهَا شَيْئا يَنْفَعهُ فَإِذا جاءها لم يجدهَا شَيْئا يَنْفَعهُ فوفاه الله حسابه على تِلْكَ الْأَعْمَال,"So the first verse (no. 39) sets forth a similitude for the false beliefs and the actions that arise from these beliefs, one considers them to be something of benefit, but when they come to him (on the day of Judgement) he will not find any benefit in them at all. Rather Allah will fully give him his recompense for these actions (in Hell)."
وَالثَّانِي مثل للْجَهْل الْبَسِيط وَعدم الايمان وَالْعلم فَإِن صَاحبهَا فِي ظلمات بَعْضهَا فَوق بعض لَا يبصر شَيْئا فَإِن الْبَصَر إِنَّمَا هُوَ بِنور الْإِيمَان وَالْعلم,"The second verse (no. 40) is the similitude propounded for extensive ignorance, lack of faith and (correct) knowledge. The person who possesses these is in darknesses one above another, unable to see anything, for indeed the sight occurs only with the light of faith and (correct) knowledge."
قَالَ تَعَالَى الْأَعْرَاف إِن الَّذين اتَّقوا إِذا مسهم طائف من الشَّيْطَان تَذكرُوا فَإِذا هم مبصرون وَقَالَ تَعَالَى يُوسُف وَلَقَد هَمت بِهِ وهم بهَا لَوْلَا أَن رأى برهَان ربه,"Allah, the Most High, said, Indeed, those who are pious, when an evil thought comes to them from Satan, they remember (Allah), and they then see (aright). [Surah al-Amf{l) : 201] And indeed she did desire him and he (Yusuf) would have inclined to her desire, had he not seen the evidence of his Lord. Surah Yusuf (12) : 24]"
وَهُوَ برهَان الْإِيمَان الَّذِي حصل فِي قلبه فصرف الله بِهِ مَا كَانَ هم بِهِ وَكتب لَهُ حَسَنَة كَامِلَة وَلم يكْتب عَلَيْهِ خَطِيئَة إِذْ فعل خيرا وَلم يفعل سَيِّئَة وَقَالَ تَعَالَى إِبْرَاهِيم لتخرج النَّاس من الظُّلُمَات إِلَى النُّور,"Meaning the proof of faith which his heart had attained, so due to this Allah caused him to turn away from that which he was inclined to, and recorded for him a complete good deed, and no sin was recorded against him due to his having performed a good action and not performed an evil one. Allah, the Exalted said, …In order that you might lead mankind out of darkness into light… [Surah Ibrahim (14) : 1]"
وَقَالَ الْبَقَرَة الله ولي الَّذين آمنُوا يخرجهم من الظُّلُمَات إِلَى النُّور وَالَّذين كفرُوا أولياؤهم الطاغوت يخرجونهم من النُّور إِلَى الظُّلُمَات,"Allah is the Protector of those who believe. He brings them out from the darkness into the light. But as for those who disbelieve their protectors are false deities, they bring them out from the light into the darkness.
[Surah al-Baqarah (2) : 257]"
وَقَالَ الْحَدِيد يَا أَيهَا الَّذين آمنُوا اتَّقوا الله وآمنوا بِرَسُولِهِ يُؤْتكُم كِفْلَيْنِ من رَحمته وَيجْعَل لكم نورا تمشون بِهِ,"O you who believe (in Moses and Jesus)! Fear Allah and believe in His Messenger, He will give you a double portion of His Mercy, and He will give you a light by which you shall walk straight,,, [Surah al-Hadid (57) : 28]"
والمبصرات التي على وجه الأرض منها ما أبعادها معتدلة ومقادير الأجزاء من الأرض المتوسطة بينها وبين البصر مقادير معتدلة، ومنها ما أبعادها متفاوتة وخارجة عن حد الاعتدال، ومقادير الأرض المتوسطة بينها وبين البصر متفاوتة العظم.,"Now some of the visible objects on the earth’s surface are at moderate distances and the parts of the ground between them and the eye are of moderate magnitudes. Others, however, are such that their distances are so long as to exceed the limit of moderateness, and the magnitudes of [the parts of] the ground between them and the eye are excessively large."
ومقادير أجزاء الأرض يدركها البصر على الوجه الذي بيناه. فما كان منها قريباً ومعتدل المقدار فالبصر يدرك مقاديرها ويتحقق مقاديرها على الوجه الذي بيناه، وما كان منها متفاوتاً في التباعد فليس يتحقق البصر مقداره ولا يقدر على تحققه.,"But the magnitudes of the ground’s parts are perceived in the manner we have shown. Thus sight can perceive and ascertain the magnitudes of those proximate and moderately sized parts, as we have shown, whereas the magnitude of excessively distant parts is neither ascertained by sight nor is sight capable of such ascertainment."
وَلِهَذَا ضرب الله للْإيمَان مثلين مثلا بِالْمَاءِ الَّذِي بِهِ الْحَيَاة وَمَا يتقرن بِهِ من الزّبد ومثلا بالنَّار الَّتِي بهَا النُّور وَمَا يقْتَرن بِمَا يُوقد عَلَيْهِ من الزّبد,This is why Allah has propounded two types of parables for faith: a parable of water by which life exists and the foam which comes with it; and a parable of tire by which light is produced.
وذلك أن البصر إذا اعتبر المسافات وتأملها فإن ما يدرك مقاديرها ما دام يحس بزيادة طول الشعاع وما دام يحس بالزوايا التي توترها الأجزاء الصغار من أجزاء المسافة عند حركة السهم على المسافة. وهو يتحقق مقدار المسافة ما دام يحس بالزيادة اليسيرة في طول الشعاع وبالزيادة اليسيرة في الزاوية التي توترها المسافة.,"For if sight examines and contemplates intervals, it will perceive their magnitudes as long as it senses the increase in the ray’s length and as long as it senses the angles subtended by the smaller parts of the interval as the axis moves over it, and will thus ascertain the interval’s magnitude as long as it senses the small increase in the ray’s length and in the angle subtended by the interval."
وإذا تفاوت البعد لم يحس بالزيادة اليسيرة في طول الشعاع ولم يحس في حركة الشعاع على الجزء الصغير من المسافة الذي بعده متفاوت ولم يحس بالزاوية التي يوترها الجزء الصغير من البعد المتفاوت، فلا يتحقق طول الشعاع الذي ينتهي إلى طرف المسافة ولا يتحقق مقدار الزاوية التي توترها تلك المسافة وإذا لم يتحقق طول الشعاع الذي ينتهي إلى طرف المسافة ولم يتحقق مقدار الزاوية التي توترها المسافة لم يتحقق مقدار المسافة.,"But when the distance is very large the sight will not sense the small increase in the ray’s length or the ray’s motion over the small part of the interval at that distance or the angle subtended by that small part; and, therefore, it will not ascertain the length of the ray that reaches the interval’s extremity or the magnitude of the angle subtended by the interval. Consequently, sight will fail to ascertain the interval’s magnitude."
وَكَذَلِكَ ضرب الله للنفاق مثلين قَالَ تَعَالَى الرَّعْد أنزل من السَّمَاء مَاء فسالت أَوديَة بِقَدرِهَا فَاحْتمل السَّيْل زبدا رابيا وَمِمَّا يوقدون عَلَيْهِ فِي النَّار ابْتِغَاء حلية أَو مَتَاع زبد مثله كَذَلِك يضْرب الله الْحق وَالْبَاطِل فَأَما الزّبد فَيذْهب جفَاء وَأما مَا ينفع النَّاس فيمكث فِي الأَرْض كَذَلِك يضْرب الله الْأَمْثَال,"Allah said, He sends down water (rain) from the sky, and the valleys flow according to their measure, but the floods bears away the foam that mounts up on the surface, and also from that (ore) which they heat in the fire in order to make ornaments or utensils, rises a foam like unto it, thus does Allah (by parables) show forth truth from falsehood…  [Surah ar-Ra’d (13) : 17]"
وأيضاً فإنه إذا تفوت البعد فإن الأجزاء الصغار من المسافة التي في آخر المسافة ليس يدركها البصر ولا تتميز للبصر لأن المقدار الصغير إذا كان على بعد متفاوت خفي عن البصر.,"Moreover, sight cannot perceive or judge the small parts at the end of a very distant interval because a small magnitude is invisible from such a distance."
والفصل الَّذِي ينزل فِيهِ أول الْمَطَر تمسيه الْعَرَب الرّبيع لنزول الْمَطَر الَّذِي ينْبت الرّبيع فِيهِ وَغَيرهم يُسمى الرّبيع الْفَصْل الَّذِي يَلِي الشتَاء فَإِن مِنْهُ تخرج الأزهار الَّتِي تخلق مِنْهَا الثِّمَار وتنبت الاوراق على الاشجار,The Arabs call the season in which the rain first descends al-Rabf due to the fall of rain which causes growth (of produce). The non-Arabs call the season that follow winter al-Rabf because in this season the plants from which fruit is produced blossom and the leaves on the trees appear.
وهذا المعنى ظاهر للحس، فالبصر في حال ملاحظة المبصر يحس بتحقق صورته واشتباهها.,"This state of affairs is clear to the sense, for sight, upon glancing at an object, will sense whether its form is distinct or confused."
فإذا أدرك البصر مسافة من المسافات التي على وجه الأرض فإنه في حال ملاحظته لآخرها ومن ملاحظته لبعض المبصرات التي في آخرها قد أحس أنها من المسافات المعتدلة المقدار أو المسافات المتفاوتة المقدار من تحققه لصورة آخرها أو لصورة مبصر من المبصرات التي عند آخرها أو من التباس الصورة واشتباهها.,"Thus when sight perceives a particular interval on the surface of the ground, then, upon glancing at its end or at some visible objects located at its end, it will sense whether this is a moderately or immoderately large interval as a result of ascertaining or failing to ascertain the form of the interval’s end or the form of some object at that end."
وَالْقلب الْحَيّ الْمنور فَإِنَّهُ لما فِيهِ من النُّور يسمع ويبصر وَيعْقل وَالْقلب الْمَيِّت فَإِنَّهُ لَا يسمع وَلَا يبصر,"The heart that is alive and enlightened hears, sees and under-stands due to the light that it contains, while the dead heart does not hear, see or understand."
فإن تحقق صورة آخرها أو صورة المبصر الذي عند آخرها وجد الصورة بينة وتأمل مع ذلك المسافة وميز مقدارها على الوجه الذي تقدم فهو يتحقق مقدار تلك المسافة.,"When it ascertains the form of the interval’s end, or of an object placed there, and finds it to be clear; and, further, when it contemplates the interval and discerns its magnitude in the aforementioned manner, it will ascertain the interval’s magnitude."
وإذا تحقق مقدار المسافة التي بهذه الصفة فالقوة المميزة تدرك أن مقدار تلك المسافة متيقن من إدراكها لظهور صورة آخرها أو صورة المبصر الذي عند آخرها.,"And when it ascertains the magnitude of an interval of this description, the faculty of judgement will perceive this to be an ascertained magnitude from its perception of the manifestness of the form of its end or of the object at that end."
وَقَالَ تَعَالَى الْأَنْعَام وَمِنْهُم من يستمع إِلَيْكُم وَجَعَلنَا على قُلُوبهم أكنة أَن يفقهوه وَفِي آذانهم وقرا وَإِن يرَوا كل آيَة لَا يُؤمنُوا بهَا حَتَّى إِذا جاءوك يجادلونك يَقُول الَّذين كفرُوا إِن هَذَا إِلَّا أساطير الْأَوَّلين الْآيَات,"Allah, the Exalted said,  see every one of the signs they will not believe therein, to the point that when they come to argue with you, the disbelievers say: ‘These are nothing but tales of the men of old.’ [Surah al-Atdam (6) : 25]"
فَأخْبر أَنهم لَا يفقهُونَ بقلوبهم وَلَا يسمعُونَ بآذانهم وَلَا يُؤمنُونَ بِمَا رَأَوْهُ من النَّار كَمَا أخبر عَنْهُم حَيْثُ قَالُوا فصلت قُلُوبنَا فِي أكنة مِمَّا تدعونا إِلَيْهِ وَفِي آذاننا وقر وَمن بَيْننَا وَبَيْنك حجاب,"So He informed us that their hearts cannot understand, and their ears cannot hear, and they do not believe in what they have seen of the Fire as He informed us about them when He said, And they say: ‘Our hearts are under coverings from that which you invite us to, and in our ears is deafness, and between us and you is a screen.’
[Surah Fusselat (41) : 5]"
وإن لم يتحقق صورة آخرها أو صورة مبصر من المبصرات التي عند آخرها فليس يتحقق مقدار تلك المسافة، ومع ذلك فالقوة المميزة عند تأمل تلك المسافة تدرك أن تلك المسافة غير متيقنة المقدار من التباس صورة آخرها وصورة المبصر الذي عند آخرها.,"If sight fails to ascertain such a form it will not ascertain the magnitude of that distance and, moreover, the faculty of judgement will upon contemplating that interval perceive it to be of unascertained magnitude on account of the uncertainty of the form of its end or the object at that end."
فمقادير أبعاد المبصرات تتميز للبصر عند تأملها وتتحقق كيفية إدراكه لمقاديرها عند تأملها.,Sight therefore judges the magnitudes of distances of visible objects and ascertains the manner in which it perceives them upon contemplating those distances.
ثمَّ الَّذين علمُوا مَا أَمر الله بِهِ أَكْثَرهم يعصونه وَلَا يحتذون حذوه فَلَو هُدُوا إِلَى الصِّرَاط الْمُسْتَقيم فِي تِلْكَ الاعمال لفعلوا مَا أمروا بِهِ وَتركُوا مَا نهوا عَنهُ,"Furthermore the majority of those who know what Allah has ordered disobey Him and do not follow His Way. If they were guided to the Straight Path in these matters then they certainly would have performed what they had been commanded to do, and left what they had been forbidden from."
وإذ قد تبين كيفية إدراك البصر لمقادير المبصرات وتميزت أبعاد المبصرات فإننا نميز أعظام المبصرات التي يدركها البصر ونميز إدراك البصر لها،,"Now that we have shown the manner in which sight perceives the magnitudes of distances of visible objects and have explained [the matter of] distance of objects, we must distinguish [what relates] to sizes of objects and the way in which they are perceived by sight."
وَالَّذين هدَاهُم الله من هَذِه الْأمة حَتَّى صَارُوا من أَوْلِيَاء الله الْمُتَّقِينَ كَانَ من اعظم أَسبَاب ذَلِك دعاؤهم الله بِهَذَا الدُّعَاء فِي كل صَلَاة مَعَ علمهمْ بحاجتهم وفاقتهم إِلَى الله دَائِما فِي أَن يهْدِيهم الصِّرَاط الْمُسْتَقيم,"As for those whom Allah guided from amongst this nation until they became from the God-Fearing Friends of Allah, then the greatest reason for this was their supplicating to Allah with this supplication, Guide us to the Straight Path. [Surah al-Fatihah (1): 6] in every prayer along with the knowledge of their continuous need of Allah that He guide them on the Straight Path,"
فبدوام هَذَا الدُّعَاء والافتقار صَارُوا من أَوْلِيَاء الله الْمُتَّقِينَ,So due to their continually saying this supplication and their acknowledging their continuous need of Him they became God-Fearing Friends of Allah.
فنقول: إن الأعظام التي يدركها البصر في حال مقابلة البصر للمبصرات هي مقادير سطوح المبصرات ومقادير نهايات المبصرات ومقادير المسافات التي بين نهايات أجزاء سطوح المبصرات ومقادير المسافات التي بين المبصرات المتفرقة.,We say: the sizes perceived by sight when facing visible objects are the magnitudes of their surfaces and of parts of their surfaces and of the boundaries of the objects and of the intervals between the boundaries of parts of the objects’ surfaces and of intervals between separate objects.
قَالَ سهل بن عبد الله التسترِي لَيْسَ بَين العَبْد وَبَين ربه طَرِيق أقرب إِلَيْهِ من الافتقار,"Sahl bin ‘Abdullah at-Tustori said, There is not route between a servant and Allah closer to Him then need."
وَمَا حصل فِيهِ الْهدى فِي الْمَاضِي فَهُوَ مُحْتَاج إِلَى حُصُول الْهدى فِيهِ فِي الْمُسْتَقْبل وَهَذَا حَقِيقَة قَول من يَقُول ثبتنا واهدنا لُزُوم الصِّرَاط وَقَول من قَالَ زِدْنَا هدى يتَنَاوَل مَا تقدم,"The one who has attained guidance in the past is in need of guidance in the future, this is the real meaning behind the saying of those who say that it means: ‘establish us and guide us to being firm upon the Straight Path.’ The opinion of those who say that it means: ‘increase us in guidance’ includes what has  preceded."
وهذه هي جميع أنواع المقادير التي يدركها البصر في حال مقابلة البصر.,These are all the kinds of magnitude that are perceptible to sight upon facing a visible object.
فأما مقدار جسم المبصر فليس يدركه البصر في حال مقابلته لأن البصر يدرك جميع سطح الجسم في حال مقابلته وإنما يدرك ما يقابله من سطح الجسم أو سطوحه، وإن صغر الجسم.,"Sight does not, however, perceive the magnitude of the object’s body upon facing it, because it cannot in this situation perceive the whole surface of the object, but only that surface or surfaces facing it, even though the object may be small."
لَكِن هَذَا كُله هدى مِنْهُ فِي الْمُسْتَقْبل إِلَى الصِّرَاط الْمُسْتَقيم فَإِن الْعَمَل فِي الْمُسْتَقْبل بِالْعلمِ لم يحصل بعد وَلَا يكون مهتديا حَتَّى يعْمل فِي الْمُسْتَقْبل بِالْعلمِ وَقد لَا يحصل الْعلم فِي الْمُسْتَقْبل بل يَزُول عَن الْقلب وَإِن حصل فقد لَا يحصل الْعَمَل,"But all that has been stated refers to His guidance to the Straight Path that is to be granted in the future, for indeed action in the future is upon knowledge that is not yet attained. And the person is not considered to be one who is guided until he acts according to his knowledge in the future, but it is possible that this knowledge not be there in the future, rather it could be removed from the heart, and if it still be there it is also posssible that it not be acted upon."
وإن أدرك البصر تجسم الجسم فليس يدرك مقدار جسمه وإنما يدرك هيئة تجسمه فقط.,"Thus when sight perceives the solidity of a body, it does not perceive the magnitude of the body but only that it is solid."
فَالنَّاس كلهم متضطرون إِلَى هَذَا الدُّعَاء وَلِهَذَا فَرْضه الله عَلَيْهِم فِي كل صَلَاة فليسوا إِلَى شَيْء من الدُّعَاء أحْوج مِنْهُم إِلَيْهِ وَإِذا حصل الْهدى إِلَى الصِّرَاط الْمُسْتَقيم حصل النَّصْر والرزق وَسَائِر مَا تطلب النُّفُوس من السَّعَادَة وَالله أعلم,"Therefore all of mankind is in dire need of this supplication, this is why Allah made it obligatory upon them in every prayer and they are not in need of any other supplication as they are of this one. When guidance is obtained to the Straight Path then help, provision and all of the happiness that the soul seeks are obtained [from Allah]. Allah knows best."
فالموت الْمُثبت غير الْمَوْت الْمَنْفِيّ الْمُثبت هُوَ فِرَاق الرّوح الْبدن والمنفي زَوَال الْحَيَاة بِالْجُمْلَةِ عَن الرّوح وَالْبدن وَهَذَا كَمَا أَن النّوم أَخُو الْمَوْت فيسمى وَفَاة وَيُسمى موتا وَكَانَت الْحَيَاة مَوْجُودَة فيهمَا,"Therefore the death that is affirmed is not the same as the negated death. The affirmed death is the separation of the soul from the body, and the negated death is the leaving of life in totality from the body and soul. This is similar to the fact that sleep is the brother of death."
قَالَ تَعَالَى الزمر الله يتوفى الْأَنْفس حِين مَوتهَا وَالَّتِي لم تمت فِي منامها فَيمسك الَّتِي قضى عَلَيْهَا الْمَوْت وَيُرْسل الْأُخْرَى إِلَى أجل مُسَمّى,"Allah said, It is Allah Who takes away the souls at the time of their death, and those that die not during their sleep. He keeps those (souls) for which He ordained death and sends the rest for a term appointed. [Surah a^Zumar (39) :42]"
وَكَانَ النَّبِي (صلى الله عَلَيْهِ وَسلم) إِذا اسْتَيْقَظَ من مَنَامه يَقُول الْحَمد الله الَّذِي أَحْيَانًا بَعْدَمَا أماتنا وَإِلَيْهِ النشور وَفِي حَدِيث آخر الْحَمد لله الَّذِي رد عَليّ روحي وعافاني فِي جَسَدِي وَأذن لي بِذكرِهِ,"The Prophet used to say when he awoke from sleep, All praise is due to Allah Who gives us life after He had caused us to die and unto Him is the resurrection. In another hadith, All praise is due to Allah Who restored to me health and returned my soul and has allowed me to remember Him."
ثم إذا تحرك البصر من بعد هذه الحال على قطر من أقطار المبصر، انتقل إلى الجزء الذي يلي ذلك الجزء من ذلك القطر، وصارت صورة الجزء الأول مائلة إلى الجهة الأخرى المقابلة للجهة التي تحرك إليها السهم.,"Then, when the sight subsequently moves over a diameter of the object, the axis will move from that part to the next one on the diameter, and now the form of the first part will be displaced in the opposite direction to that in which the axis moved."
ثم لا تزال الصورة تميل كلما تحرك السهم على ذلك القطر إلى أن ينتهي السهم إلى آخر ذلك القطر من المبصر وإلى الجزء المتطرف من المبصر المقابل للجزء الأول، فتصير صورة جملة المبصر في هذه الحال مائلة إلى الجهة المقابلة للجهة التي كانت مائلة إليها في الأول، ما سوى الجزء الأخير المتطرف فإنه يكون على السهم وفي وسط البصر.,"The form will continue to recede from the axis as the latter moves over the diameter until it reaches the extreme part of the object opposite the first, so that the form of the whole object will now lie on the opposite side of its first position, except for the last extreme part which will be on the axis and in the middle of the eye."
وَإِذا أَوَى إِلَى فرَاشه يَقُول اللَّهُمَّ أَنْت خلقت نَفسِي وَأَنت توفاها لَك مماتها ومحياها إِن أَمْسَكتهَا فارحمها وَإِن أرسلتها فاحفظها بِمَا تحفظ بِهِ عِبَادك الصَّالِحين وَيَقُول بِاسْمِك اللَّهُمَّ أَمُوت وَأَحْيَا,"When he lay down to sleep he said, O Allah, verily You have created my soul, and You shall take its life, to You belongs its death and life. If You should keep my soul alive then protect it, and if You should take its life then forgive it. O Allah I ask You to grant me good health.  He said, With Your Name, O Allah, I die and live."
فصل,CHAPTER TWO
والسهم في جميع هذه الحركة لازم لوضعه من البصر، وهذه الحركة تكون في غاية السرعة وتكون في الأكثر غير محسوسة لسرعتها، وليس ينطبق السهم في حركته على نهايات الزاوية التي يوترها المبصر عند مركز البصر ولا يقطع عرض الزاوية التي يوترها قطر من أقطار المبصر، لأن ذلك ليس يكون إلا إذا كان السهم على انفراده متحركاً وجملة العين ساكنة، وليس ذلك ممكناً، بل جملة العين هي التي تتحرك عند التأمل والسهم يتحرك بحركتها،,"The axis will, throughout this motion, maintain its position relative to the eye; its motion will be extremely quick and, on account of this, mostly insensible; it will not, during this motion, coincide with the limits of the angle subtended by the object at the eye’s centre, nor will it sweep the width of the angle subtended by a diameter of the object, for this would happen only if the axis moved separately while the eye as a whole remained stationary — which is not possible since the axis moves only by the motion of the whole eye when it contemplates the object."
وَمن أمراض الْقُلُوب الْحَسَد كَمَا قَالَ بَعضهم فِي حَده إِنَّه أَذَى يلْحق بِسَبَب الْعلم بِحسن حَال الاغنياء فَلَا يجوز أَن يكون الْفَاضِل حسودا لِأَن الْفَاضِل يجرى على مَا هُوَ الْجَمِيل,Some people said while explaining its meaning: ‘Envy {hasad) is a grievance that befalls one due to knowledge of the good condition of the wealthy. So in accordance with this it is not possible that the person upon whom the blessings have been bestowed be jealous of these blessings because this person has them and is accustomed to them.
وَقد قَالَ طَائِفَة من النَّاس إِنَّه تمنى زَوَال النِّعْمَة عَن الْمَحْسُود وَإِن لم يصر للحاسد مثلهَا بِخِلَاف الْغِبْطَة فَإِنَّهُ تمنى مثلهَا من غير حب زَوَالهَا عَن المغبوط,A group of people said: ‘It is a desire to have the blessings removed from the one who is envied even if the one who is jealous does not attain the likes of these blessings. This is different from ghubta  (also meaning envy) because it refers to a desire to possess the blessings bestowed upon the one who is envied but without the desire to see them removed from him.
وإنما يدرك الحاس مقدار الزاوية التي يوترها المبصر عند مركز البصر من إدراكه لمقدار الجزء من سطح البصر الذي تتشكل فيه صورة المبصر وتخيله للزاوية التي يوترها ذلك الجزء من مركز البصر.,The sentient therefore perceives the size of the angle subtended by the object at the eye’s centre only from perceiving the magnitude of the part of the eye’s surface in which the object’s form occurs and from the image formed of the angle subtended by that part at the eye’s centre.
وحاسة البصر مطبوعة على إدراك مقادير أجزاء البصر التي تتشكل فيها الصورة ومطبوعة على تخيل الزوايا التي توترها هذه الأجزاء.,Now it is in the nature of the sense of sight to perceive the magnitudes of the parts of the eye where the form occurs and to imagine the angles subtended by those parts.
وحركة البصر عند تأمل البصر إنما يتحقق بها الحاس صورة المبصر ومقدار عظم المبصر، لأنه بهذه الحركة يدرك كل جزء من أجزاء المبصر بوسطه وبموضع السهم من البصر، وبهذه الحركة تتحرك صورة المبصر على سطح البصر فيتغير الجزء من سطح البصر الذي تحصل فيه الصورة، وتصير صورة المبصر عند الحركة في جزء بعد جزء من سطح البصر.,"And it is through the eye’s movement while contemplating the object that the sentient ascertains the object’s form and size; for through this motion it perceives every part of the object by the middle of the eye where the axis is, and through this motion the object’s form moves on the eye’s surface, thus bringing about the alteration of the parts on the eye’s surface occupied by the form as it moves from one part to another."
وكلما أدرك الحاس الجزء من المبصر الذي عند طرف السهم فهو يدرك مع ذلك جملة المبصر ويدرك جملة الجزء من سطح البصر الذي تحصل فيه صورة جملة المبصر، ويدرك مقدار ذلك الجزء ويدرك مقدار الزاوية التي يوترها ذلك الجزء عند مركز البصر.,"Whenever the sentient perceives the part of the object at the extremity of the axis, it also perceives the whole object together with the whole part on the eye’s surface where the form of the whole object occurs, and also perceives the magnitude of that part and of the angle subtended by it at the eye’s centre."
وَالتَّحْقِيق أَن الْحَسَد هُوَ البغض وَالْكَرَاهَة لما يرَاهُ من حسن حَال الْمَحْسُود وَهُوَ نَوْعَانِ,"Strictly speaking, envy {hasad) is hatred and disliking the good condition of the envied one. This of two types:"
أَحدهمَا كَرَاهَة للنعمة عَلَيْهِ مُطلقًا فَهَذَا هُوَ الْحَسَد المذموم وَإِذا أبْغض ذَلِك فَإِنَّهُ يتألم ويتأذى بِوُجُود مَا يبغضه فَيكون ذَلِك مَرضا فِي قلبه ويلتذ بِزَوَال النِّعْمَة عَنهُ وَإِن لم يحصل لَهُ نفع بزوالها لَكِن نَفعه بِزَوَال الْأَلَم الَّذِي كَانَ فِي نَفسه,"1) Unrestricted dislike of the blessings bestowed upon the envied. This is the type of jealousy which incurs blame, so when one hates something he is then hurt and grieved by the existence of what he hates, and this becomes a sickness in his heart such that he takes pleasure in removal of the blessings from the envied even if this does not result in any benefit to him except for the single benefit of having the pain that was in his soul removed."
فيتكرر على الحاس بحركة التأمل إدراك مقدار الزاوية التي يوترها ذلك المبصر فيتحقق بهذا التكرر مقدار الزاوية ويتحقق صورة المبصر وصورة بعده، وتفهم القوة المميزة مقدار الزاوية ومقدار البعد، فيدرك من مجموعها مقدار عظم المبصر على التحقيق. فعلى هذه الصفة يكون تأمل البصر للمبصرات ويكون تحقق الحاس لمقادير أعظام المبصرات بالتأمل.,"Perception of the size of the angle subtended by the object will then be repeated as a result of the scanning motion, and by means of this repetition the sentient will identify the size of the angle, the form of the object and the form of its distance; the faculty of judgement will comprehend the size of the angle and of the distance, and from both of these it will perceive the size of the object with certainty. It is in this manner, therefore, that sight contemplates visible objects and the percipient ascertains their sizes by contemplation."
وَلَكِن ذَلِك الْأَلَم لم يزل إِلَّا بِمُبَاشَرَة مِنْهُ وَهُوَ رَاحَة وأشده كَالْمَرِيضِ فَإِن تِلْكَ النِّعْمَة قد تعود على الْمَحْسُود وَأعظم مِنْهَا وَقد يحصل نَظِير تِلْكَ النِّعْمَة مَا أنعم بِهِ على النَّوْع,"But this pain is not removed except as a result of his continuously watching the envied so that the jealous person finds relief when the blessing is removed, but then it becomes more severe as is the case of the one who is sick, for it is possible that this blessing, or one similar to it, returns to the envied."
وأيضاً فإنه إذا أدرك البصر مقادير أطوال خطوط الشعاع التي بين البصر وبين نهايات المبصر أو بين نهايات أجزاء سطح المبصر، فهو يحس بتساويها واختلافها. فإن كان سطح المبصر الذي يدركه البصر أو المسافة التي يدركها البصر مائلة أحس بميلها من إحساسه باختلاف مقادير أبعاد أطرافها.,"Moreover, when sight perceives the magnitudes of the radial lines extending between the eye and the limits of the object or those of the parts of the object’s surface, it will sense their equality or inequality. If the perceived surface or interval is inclined, sight will sense their inclination by sensing the inequality of the distances of their extremities [from the eve]."
وإن كان السطح أو المسافة مواجهة أحس بمواجهتها من إحساسه بتساوي أبعاد أطرافها.,"But if the surface or interval is frontal, sight will sense their frontality by sensing the equality of the distances of their extremities."
وَلِهَذَا قَالَ من قَالَ إِنَّه تمنى زَوَال النِّعْمَة فَإِن من كره النِّعْمَة على غَيره تمنى زَوَالهَا,"This is why this second group said: ‘It is a desire to have the blessings removed,’ for indeed the one who dislikes the blessings bestowed upon other than him desires to see them removed."
وإذا أحس بمسل المسافة أو مواجهتها فليس يلتبس على القوة المميزة مقدار عظمها، لأن التمييز يدرك من اختلاف بعدي طرفي المسافة المائلة ميل المخروط المحيط بها، وإذا أحس التمييز بميل المخروط أحس بفضل عظم قاعدته من أجل ميله.,"And when sight senses the inclination or frontality of an interval, the faculty of judgement will not mistake its size; because it will perceive the inclination of the cone containing the interval by perceiving the unequal distances of the interval’s extremities, and consequently will sense the difference in the size of the cone’s base owing to its inclination."
وإنما يلتبس مقدار عظم المائل بعظم المواجه إذا كان القياس بالزاوية فقط. فأما إذا كان القياس بالزاوية وبأطوال خطوط الشعاع التي بين البصر وبين أطراف المبصر فليس يلتبس مقدار العظم.,The size of an inclined magnitude will be confused with that of a frontal one only if estimation is made by means of the angle alone. No confusion in regard to size will occur if estimation is based on both the angle and the lengths of the radial lines between the eye and the object’s extremities.
فمقادير أعظام الخطوط والسطوح والمسافات المائلة يدركها البصر من إدراكه لمقادير أبعاد أطرافها وإدراكه لاختلافها. إلا أن أبعد الأبعاد المعتدلة بالقياس إلى المبصر إذا كان المبصر مائلاً أصغر من أبعد الأبعاد المعتدلة بالقياس إلى ذلك المبصر بعينه إذا كان مواجهاً.,"Sight therefore perceives the magnitudes of inclined lines, surfaces and intervals from its perception of the magnitudes of the unequal distances [from it] of their extremities. But the maximum moderate distance with regard to an inclined visible object will be smaller than it is with regard to the same object when frontally oriented."
لَا حسد إِلَّا فِي اثْنَتَيْنِ رجل آتَاهُ الله الْحِكْمَة فَهُوَ يقْضِي بهَا وَيعلمهَا وَرجل آتَاهُ الله مَالا وسلطه على هَلَكته فِي الْحق هَذَا لفظ ابْن مَسْعُود,"There is no envy (hasad) except in two cases: a per-son to whom Allah has granted wisdom, and he rules by this and teaches it to the people, and a person to whom Allah has granted wealth and property and along with this the power to spend it in the cause of Truth. This being the wording of Ibn Mas’ud."
وَلَفظ ابْن عمر رجل آتَاهُ الله الْقُرْآن فَهُوَ يقوم بِهِ آنَاء اللَّيْل وَالنَّهَار وَرجل آتَاهُ الله مَالا فَهُوَ ينْفق مِنْهُ فِي الْحق آنَاء اللَّيْل وَالنَّهَار,"The wording of Ibn ‘Umar, (radiyAlldhu ‘anhuma) is, A person to whom Allah has given the Qur’an and he recites it night and day, and a person to whom Allah has granted wealth and property from which he gives in charity night and day."
وَرَوَاهُ البُخَارِيّ من حَدِيث أبي هُرَيْرَة وَلَفظه لَا حسد إِلَّا فِي اثْنَيْنِ رجل آتَاهُ الله الْقُرْآن فَهُوَ يتلوه اللَّيْل وَالنَّهَار فَسَمعهُ رجل فَقَالَ يَا لَيْتَني أُوتيت مثل مَا أُوتِيَ هَذَا فَعمِلت فِيهِ مثل مَا يعْمل,"Al-Bukhari also reports this hadith from Abu Hurayrah {radiyAlldhu (anhu) and its wording is, There is no desirable form of jealousy except for two types: a person to whom Allah has given the Qur’an and he recites it day and night, so when a person hears him he says, If only I were given the likes of what he has been given so that I may act upon it the way this person is..’"
لأن البعد المعتدل بالقياس إلى المبصر هو الذي ليس يخفى منه جزء من المبصر له نسبة محسوسة إلى جملة المبصر.,For the moderate distance with regard to a [given] object is that from which there does not disappear a part of the object bearing an appreciable ratio to the whole.
وإذا كان المبصر مائلاً فإن الزاوية التي يحيط بها الشعاعان الخارجان من البصر إلى جزء من أجزاء المبصر المائل قد تكون أصغر من الزاوية التي يحيط بها الشعاعان الخارجان من البصر إلى ذلك الجزء بعينه وإلى ذلك البعد بعينه وإلى ذلك البعد بعينه إذا كان المبصر مواجهاً للبصر.,"But when the object is inclined, the angle contained by the two rays issuing from the eye to a part of the object may be smaller than the angle contained by the rays going to that same part and at the same distance when the object is placed frontally to the eye."
هَذَا وَرجل آتَاهُ الله مَالا فَهُوَ يهلكه فِي الْحق فَقَالَ رجل يَا لَيْتَني أُوتيت مثل مَا أُوتِيَ هَذَا فَعمِلت فِيهِ مثل مَا يعْمل هَذَا,"And a person to whom Allah has bestowed wealth, and he spends in the cause of Truth, so a person says, Tf only I were given the likes of what he has been given, so that I may act upon it the way this person is.’"
فالجزء الذي له نسبة محسوسة إلى جملة المبصر إذا كان المبصر مائلاً قد يخفى منه ذلك الجزء بعينه إذا كان ذلك المبصر مواجهاً.,"Thus a part bearing an appreciable ratio to the whole object may, when the latter is inclined, become invisible at a smaller distance than that at which the same part will disappear when the object is frontally placed."
وإذا كان ذلك كذلك فالبعد المعتدل الذي ليس يخفى منه جزء له نسبة محسوسة إلى جملة المبصر، إذا كان ذلك المبصر مواجهاً، قد يخفى منه جزء له نسبة محسوسة إلى جملة المبصر إذا كان ذلك المبصر مائلاً.,"If that is so, then at that moderate distance from which a part bearing an appreciable ratio to the whole object will not disappear when the object is frontally oriented, an equal part of the object may disappear when the object is inclined."
والحسد فِي الأَصْل إِنَّمَا يَقع لما يحصل للْغَيْر من السؤدد والرياسة وَإِلَّا فالعامل لَا يحْسد فِي الْعَادة وَلَو كَانَ تنعمه بِالْأَكْلِ وَالشرب وَالنِّكَاح أَكثر من غَيره بِخِلَاف هذَيْن النَّوْعَيْنِ فَإِنَّهُمَا يحسدان كثيرا,"Fundamentally, envy occurs when someone else attains power and authority; otherwise the one who is performing actions is not normally envied, even if this person be blessed with far more food, drink and wives than others, as opposed to these two blessings of power and authority, for they cause a great deal of envy."
فأما التفرق الذي بين المبصرات فإن البصر يدركه من تفرق صورتي الجسمين المبصرين المفترقين اللتين تحصلان في البصر.,"As for the separation of visible objects, sight perceives it from the separation of the two forms produced in the eye for the two separate bodies that are seen."
إلا أن كل جسمين مفترقين فإن التفرق الذي بينهما إما أن يظهر منه ضوء أو جسم متلون مضيء أو يكون موضع التفرق مظلماً لا يظهر ما وراءه.,"But for any two separate bodies, there either appears in the gap between them a light or a shining coloured body, or the gap is dark and does not show what lies behind it."
وَلِهَذَا يُوجد بَين أهل الْعلم الَّذين لَهُم اتِّبَاع من الْحَسَد مَالا يُوجد فِيمَن لَيْسَ كَذَلِك وَكَذَلِكَ فِيمَن لَهُ أَتبَاع بِسَبَب إِنْفَاق مَاله فَهَذَا ينفع النَّاس بقوت الْقُلُوب وَهَذَا يَنْفَعهُمْ بقوت الْأَبدَان,"This is why you find envy directed at the People of Knowledge, who have a following amongst the people that you will not find directed to others who do not have such a following. Similarly for the one who attracts a following due to his spending his wealth, for the people benefit this person by nourishing his heart, and this person brings benefit to them by nourishment of the bodies."
وَالنَّاس كلهم محتاجون إِلَى مَا يصلحهم من هَذَا وَهَذَا وَلِهَذَا ضرب الله سُبْحَانَهُ مثلين مثلا بِهَذَا فَقَالَ النَّحْل ضرب الله مثلا عبدا مَمْلُوكا لَا يقدر على شَيْء وَمن رزقناه منا رزقا حسنا فَهُوَ ينْفق مِنْهُ سرا وجهرا هَل يستون,"Mankind is in need of that which will correct them in both these matters, this is why Allah, the one free from imperfection, has propounded two parables,  Allah puts forward the example: a slave under the possession of another, he has no power of any sort, and (the other) a man on whom We have bestowed a good provision from Us, and he spends thereof secretly and openly. Could they be equal? (By no means, not)."
الْحَمد لله بل أَكْثَرهم لَا يعلمُونَ وَضرب الله مثلا رجلَيْنِ أَحدهمَا أبكم لَا يقدر على شَيْء وَهُوَ كل على مَوْلَاهُ أَيْنَمَا يوجهه لَا يَأْتِ بِخَير هَل يستوى هُوَ وَمن يَأْمر بِالْعَدْلِ وَهُوَ على صِرَاط مُسْتَقِيم,"All the praises and thanks be to Allah. Nay! (But) most of them know not. And Allah puts forward another parable of two men, one of them dumb, who has no power Over anything, and he is a burden to his master, whichever way he directs him he brings no good. Is such a man equal to one who commands jus tice, and is himself on the Straight Path? [Surah al-Nahl (16):75-76]"
وإذا أدرك البصر جسمين متفرقين وحصلت صورتاهما في البصر فإن صورة الضوء الذي يظهر من التفرق أو صورة لون الجسم المتلون الذي يظهر من التفريق أو الظلمة التي تكون في موضع التفريق تحصل في الجزء من البصر الذي فيما بين صورتي الجسمين المتفرقين اللتين تحصلان في البصر.,"When sight perceives two separate bodies, and their forms occur in it, the form of the light which appears in the gap between them, or the form of the coloured body which is visible there, or the form of the darkness which exists in that gap, will occur in that part of the eye which lies between the two forms produced in the eye for the two separate bodies."
والمثلان ضربهما الله سُبْحَانَهُ لنَفسِهِ المقدسة وَلما يعبد من دونه فَإِن الْأَوْثَان لَا تقدر لَا على عمل ينفع وَلَا على كَلَام ينفع,"These two parables were propounded by Allah for His Own Holy Self and for that which is worshipped besides Him, for indeed the idols are not capable of performing any actions that would be of benefit, and neither of saying anything that would be of benefit."
فَإِذا قدر عبد مَمْلُوك لَا يقدر على شَيْء وَآخر قد رزقه الله رزقا حسنا فَهُوَ ينْفق مِنْهُ سرا وجهرا هَل يَسْتَوِي هَذَا الْمَمْلُوك الْعَاجِز عَن الْإِحْسَان وَهَذَا الْقَادِر على الاحسان المحسن إِلَى النَّاس سرا وجهرا,"So when a completely powerless slave under the possession of someone is considered, and another to whom Allah has provided a goodly provision from which he spends in secret and in the open, can this slave, incapable of doing good, and this person capable of doing good for the people in secret and open, ever be equal?"
والضوء واللون أو الظلمة قد يحتمل أن تكون في جسم متوسط بين الجسمين متصل بكل واحد من الجسمين.,"But light, colour or darkness may exist in a body that may lie between the two bodies so as to be continuous with them."
فإن لم يحس البصر أن الضوء أو اللون أو الظلمة التي في موضع التفرق ليس هو في جسم متصل بالجسمين اللذين عن جنبتيه فليس بتفريق الجسمين.,"Thus if sight does not sense that the light, colour or darkness in the place of separation does not exist in a body that is continuous with the two bodies on either side of it, then sight will not sense the separation of the two bodies."
هَذَا وَعمر بن الْخطاب رَضِي الله عَنهُ نافس أَبَا بكر رَضِي الله عَنهُ الْإِنْفَاق كَمَا ثَبت فِي الصَّحِيح عَن عمر بن الْخطاب رَضِي الله عَنهُ قَالَ,"So here is ‘Umar bin al-Khattab {radiyAllahu ‘anhu) competing with Abu Bakr {radiyAllahu ‘anhu) with respect to spending in charity as is established in the Sahib (of al-Bukhari) from ‘Umar bin al-Khattab, (radiyAllahu ‘anhu), that he said:"
أمرنَا رَسُول الله (صلى الله عَلَيْهِ وَسلم) أَن نتصدق فَوَافَقَ ذَلِك مَالا عِنْدِي فَقلت الْيَوْم أسبق أَبَا بكر إِن سبقته يَوْمًا قَالَ فَجئْت بِنصْف مَالِي قَالَ فَقَالَ لي رَسُول الله (صلى الله عَلَيْهِ وَسلم) مَا أبقيت لأهْلك قلت مثله,"The Messenger of Allah commanded us to give in charity, and this coincided with my possessing some wealth. So I said (to myself): ‘If there is a day that I can better Abu Bakr than it is this one.’ So I went with half of my wealth and the Messenger of Allah (^) asked me, ‘What have you left for your family?’ I replied, The same amount.’"
وأتى أَبُو بكر رَضِي الله عَنهُ بِكُل مَا عِنْده فَقَالَ لَهُ رَسُول الله (صلى الله عَلَيْهِ وَسلم) مَا أبقيت لأهْلك قَالَ أبقيت لَهُم الله وَرَسُوله فَقلت لَا أسابقك إِلَى شَيْء أبدا,"Then Abu Bakr came with everything that he possessed and the Messenger of Allah {$£) asked him, ‘What have you left for your family?’ He replied, ‘I have left Allah and His Messenger for them.’ So I said, ‘I will never be able to better you in anything!’"
فَكَانَ مَا فعله عمر من المنافسة وَالْغِبْطَة الْمُبَاحَة لَكِن حَال الصّديق رَضِي الله عَنهُ أفضل مِنْهُ وَهُوَ خَال من المنافسة مُطلقًا لَا ينظر إِلَى حَال غَيره,"So what ‘Umar did here was competition and the permitted type of jealousy (ghubta), but the state of as-Siddiq was better than his, and thus he would generally be the victor in such competition due to his indifference to the condition of others."
فالتفرق الفسيح ليس يخفى عن البصر في أكثر الأحوال ولا يشتبه على البصر لظهور الجسم المسامت للتفرق وإحساس البصر به وبأنه غير كل واحد من الجسمين المتفرقين، أو أدرك الضوء والفضاء المضيء المسامت للتفرق.,"Wide separation is not in most cases inapparent to the eye or mistaken by it because of the visibility of the body that is in line with the gap and because of sight’s sensing of that body and of the fact that it is not the same as either of the two separate bodies, or because of perceiving a light or a luminous space aligned with the gap."
وَكَذَلِكَ مُوسَى (صلى الله عَلَيْهِ وَسلم) فِي حَدِيث الْمِعْرَاج حصل لَهُ مُنَافَسَة وغبطة للنَّبِي (صلى الله عَلَيْهِ وَسلم) حَتَّى بَكَى لما تجاوزه النَّبِي (صلى الله عَلَيْهِ وَسلم) فَقيل لَهُ مَا يبكيك فَقَالَ أبْكِي لِأَن غُلَاما بعث بعدِي يدْخل الْجنَّة من أمته أَكثر مِمَّن يدخلهَا من أمتِي,"Likewise is the case with Prophet Musa as is mentioned in the hadith of Mr raj that he competed and felt jealousy towards the Prophet  to the point that he, Cried due to the extent to which the Prophet has surpassed him. So it was said to him, ‘Why are you crying?’ He replied, ‘I am crying because there is a servant who shall be sent after me, and more of his nation shall enter Paradise than mine.’"
أَخْرجَاهُ فِي الصَّحِيحَيْنِ وروى فِي بعض الْأَلْفَاظ المروية غير الصَّحِيح مَرَرْنَا على رجل وَهُوَ يَقُول وَيرْفَع صَوته أكرمته وفضلته قَالَ فرفعنا إِلَيْهِ فسلمنا عَلَيْهِ فَرد السَّلَام فَقَالَ من هَذَا مَعَك يَا جِبْرِيل قَالَ هَذَا أَحْمد,"This hadith is also reported in other than the Sahih with a dif-ferent wording, We passed a person while he was saying in a loud voice, ‘You have blessed him and honoured him (over me).’ So we were raised to him and gave him our salam, he replied to our salam and said, ‘Who is this with you O JibraTl?’ He said, ‘This is Ahmad.’"
قَالَ مرْحَبًا بِالنَّبِيِّ الْأُمِّي الَّذِي بلغ رِسَالَة ربه ونصح لأمته قَالَ ثمَّ اندفعنا فَقلت من هَذَا يَا جِبْرِيل قَالَ هَذَا مُوسَى بن عمرَان قلت وَمن يُعَاتب قَالَ يُعَاتب ربه فِيك قلت وَيرْفَع صَوته على ربه قَالَ إِن الله عز وَجل قد عرف صدقه,"He said, ‘Welcome O Illiterate Prophet who has conveyed the Message of his Lord and sincerely advised his nadon.’ Then we moved on and I said, ‘Who was this O JibraTl?’ He replied, ‘That was Musa bin ‘Imran.’ I said, ‘And who was he censuring?’ He replied, ‘He was censuring your Lord with regards to you.’ I said, ‘He was raising his voice to His Lord?’ He replied, ‘Indeed Allah knew his truthfulness.’"
وَعمر رَضِي الله عَنهُ كَانَ مشبها بمُوسَى وَنَبِينَا حَاله أفضل من حَال مُوسَى فَإِنَّهُ لم يكن عِنْده شَيْء من ذَلِك,"So in this (Umar resembled Musa, and the condition of our Prophet was superior to that of Musa for he did not possess any of this permissible jealousy."
فأما التفرق اليسير والغضون الضيقة فإنما يدركها البصر من البعد الذي ليس يخفى منه الجسم المساوي مقداره لمقدار سعة التفرق.,"Sight, however, can perceive only a small [degree of] separation, such as narrow creases, from a distance at which a body equal in magnitude to the degree of separation does not disappear."
فَقَوْل عبد الله بن عَمْرو لَهُ هَذِه الَّتِي بلغت بك وَهِي الَّتِي لَا نطيق يُشِير إِلَى خلوه وسلامته من جَمِيع أَنْوَاع الْحَسَد وَبِهَذَا أثنى الله تَعَالَى على الْأَنْصَار فَقَالَ الْحَشْر وَلَا يَجدونَ فِي صُدُورهمْ حَاجَة مِمَّا أُوتُوا ويؤثرون على أنفسهم وَلَو كَانَ بهم خصَاصَة,"So in the saying of’Abdullah bin ‘Amr to him, ‘This is something that has reached you and something that we cannot endure’ lies an indication of his lack of jealousy and his being secure from all types of jealousy. This is why Allah praised the Ansar with His saying, And have no jealousy in their breasts for that which they have been given (the muhdjirt n), and give them preference over themselves even though they were in need of that. [Surah al-Hashr (59): 9]"
أَي مِمَّا أُوتِيَ إخْوَانهمْ الْمُهَاجِرُونَ قَالَ الْمُفَسِّرُونَ لَا يَجدونَ فِي صدروهم حَاجَة أَي حسدا وغيظا مِمَّا أُوتِيَ الْمُهَاجِرُونَ,Meaning that which has been given to their brothers from the Muhajirun. The scholars of tafsir have stated: ‘They do not find in their breasts jealousy and hatred for what has been given to the Muhajiruni Its is nddis sahih
وإذا كان المبصر متحركاً وكانت تلك المبصرات غير متحركة بحركة ذلك المبصر المتحرك فإن وضع ذلك المبصر المتحرك يختلف عند تلك المبصرات في حال تحركه.,"If the object is moving, but those objects do not share in the same motion, then the position of that object will vary in relation to those objects while in motion."
وإذا كان البصر يدركه ويدرك تلك المبصرات معه ويدرك وضعه من تلك المبصرات أدركته حركته.,"And if sight perceives it together with those objects and perceives its position with respect to them, then it will perceive the object’s motion."
فالحركة يدركها البصر من إدراكه لاختلاف وضع المبصر المتحرك إلى عدة من المبصرات،,Sight therefore perceives motion by perceiving the varying position of the [moving] object in relation to other objects.
ثمَّ قَالَ بَعضهم من مَال الْفَيْء,"Then some of them said, ‘What has been given to them from the war booty.’"
أو من قياس المبصر المتحرك إلى مبصر واحد بعينه، أو من قياس المبصر المتحرك إلى البصر نفسه.,"Sight perceives motion in one of three ways: by comparing the moving object with other objects, or with a single object, or with the eye itself."
وَقيل من الْفضل والتقدم فهم لَا يَجدونَ حَاجَة مِمَّا أُوتُوا من المَال وَلَا من الجاه والحسد يَقع على هَذَا وَكَانَ بَين الْأَوْس والخزرج مُنَافَسَة على الدّين فَكَانَ هَؤُلَاءِ إِذا فعلوا مَا يفضلون بِهِ عِنْد الله وَرَسُوله أحب الْآخرُونَ ان يَفْعَلُوا نَظِير ذَلِك فَهُوَ مُنَافَسَة فِيمَا يقربهُمْ إِلَى الله,"And others said: ‘What has been given to them of precedence and blessings’ So they find no need of that which has been given the Muhdjirun of wealth and rank even though jealousy arises over these sorts Between the Aws and the Khazraj there existed competition in matters of religion, such that if one tribe were to do something for which they were regarded favourably by Allah and His Messenger then the other tribe would desire to do the same. So this is competition in that which would bring them closer to Allah."
أما قياس المبصر المتحرك إلى عدة من المبصرات، فإن البصر إذا أدرك المبصر المتحرك وأدركه مسامتاً لمبصر من المبصرات، ثم أدركه مسامتاً لمبصر آخر غير ذلك المبصر مع ثبوت البصر في موضعه، فإنه يحس بحركة ذلك المبصر.,"As for comparing the moving object with several objects, when sight perceives the moving object and perceives it [first] in line with some object, then perceives it in line with another object, while the eye maintains the same position, it will sense the motion of that object."
وأما قياس المبصر المتحرك إلى مبصر واحد بعينه، فإن البصر إذا أدرك المبصر المتحرك وأدرك وضعه من مبصر آخر، ثم أدرك وضعه قد تغير عند ذلك المبصر الآخر بعينه، إما بأن يبعد عنه بأكثر من بعده الأول، وإما بأن يقرب منه، وإما بأن يكون في جهة من الجهات بالقياس إلى ذلك المبصر فيصير في جهة غيرها بالقياس إليه بعينه مع ثبوت البصر في موضعه، وإما يتغير وضع جزء من أجزاء المبصر المتحرك بالقياس إلى ذلك المبصر أو تغير وضع أجزائه بالقياس إلى ذلك المبصر وعلى هذه الصفة الأخيرة يدرك البصر حركة المبصر المتحرك على الاستدارة إذا قاسه إلى مبصر آخر،,"As for comparing the moving object with a single object, let sight perceive the moving object and its position relative to another object, then let it perceive the change in the object’s position relative to that other object itself, either by receding farther from or drawing closer to it, or by changing sides in relation to that object, while the eye maintains the same position, or by a change in the position of some parts or parts of the moving object relative to that object (and it is in this last manner that sight perceives the motion of a rotating object when compared with another object) —"
كَمَا قَالَ المطففين وَفِي ذَلِك فَلْيَتَنَافَس الْمُتَنَافسُونَ,"Allah says, …Then for this let those who compete, com-pete! Surah al-Mutaffifin (83):26]"
وَالَّذين يُؤْذونَ على الايمان وَطَاعَة الله وَرَسُوله وَيحدث لَهُم بِسَبَب ذَلِك حرج أَو مرض أَو حبس أَو فِرَاق وَطن وَذَهَاب مَال وَأهل أَو ضرب أَو شتم أَو نقص رياسة وَمَال وهم فِي ذَلِك على طَريقَة الْأَنْبِيَاء وأتابعهم كالمهاجرين الْأَوَّلين,"As for those who are harmed due to their faith in Allah and obedience to Him and His Messenger, and as a result of this they are in pain, or are sick, or are imprisoned, or are forced to leave their land, or their property and family is taken from them, or are beaten and abused, or their position and wealth is diminished, then in this they are upon the way of the Prophets and those that followed them such as the Muhajirun."
فَهَؤُلَاءِ يثابون على مَا يُؤْذونَ بِهِ وَيكْتب لَهُم بِهِ عمل صَالح كَمَا يُثَاب الْمُجَاهِد على مَا يُصِيبهُ من الْجُوع والعطش والتعب وعَلى غيظة الْكفَّار وَإِن كَانَت هَذِه الْآثَار لَيست عملا فعله يوقوم بِهِ لَكِنَّهَا متسببة عَن عفله الِاخْتِيَارِيّ وَهِي الَّتِي يُقَال لَهَا مُتَوَلّدَة,"So these people shall be rewarded for what has harmed them, and a righteous action shall be written for them due to it just as the mujahid shall be rewarded for the hunger, thirst and fatigue that afflicts him, and for enraging the disbelievers even if these effects are not something he has physically set out to do, but they are resultant from his action (of performing jihad) that he has chosen to do."
وَقد اخْتلف النَّاس هَل يُقَال أَنَّهَا فعل فَاعل السَّبَب أَو لله أَو لَا فَاعل لَهَا وَالصَّحِيح أَنَّهَا مُشْتَركَة بَين فَاعل السَّبَب وَسَائِر الْأَسْبَاب وَلِهَذَا كتب لَهُ بهَا عمل صَالح,"The people have differed over this: can it be said that these resultant effects are actions of the actor of the reason for these effects, or are they Actions of Allah, or is there no actor fot them ? What is correct is that they are shared between the actor of the reason and the (Actor of the) totality of the reasons, and this is why a righteous action is written for him."
فإذا أدرك البصر المبصر في موضع واحد على وضع واحد في وقتين مختلفين بينهما زمان محسوس، أدرك المبصر في ذلك القدر من الزمان ساكناً.,"If sight perceives the object in the same place and position at two different moments separated by a sensible time, then it will perceive the object as stationary during that amount of time."
وَالْمَقْصُود أَن الْحَسَد مرض من أمراض النَّفس وَهُوَ مرض غَالب فَلَا يخلص مِنْهُ إِلَّا الْقَلِيل من النَّاس وَلِهَذَا يُقَال مَا خلا جَسَد من حسد لَكِن اللَّئِيم يبديه والكريم يخفيه,"The purpose behind this discussion is that jealousy is one of the sicknesses of the soul, and it is an illness that afflicts the generality of mankind and only a few are secure from it. This is why it is said: The body is never free from jealousy, but debase-ment brings it out, and nobility hides it."
والبصر يدرك وضع المبصر الساكن بالقياس إلى غيره من المبصرات وبالقياس إلى البصر نفسه. فعلى هذه الصفة يكون إدراك البصر لسكون المبصرات.,"Sight perceives the position of a stationary object in relation to other objects and in relation to the eye itself. In this manner, then, sight perceives the being at rest of visible objects."
وَقد قيل لِلْحسنِ الْبَصْرِيّ ايحسد الْمُؤمن فَقَالَ مَا أنساك أخوة يُوسُف لَا أَبَا لَك وَلَكِن عَمه فِي صدرك فَإِنَّهُ لَا يَضرك مَا لم تعد بِهِ يدا وَلِسَانًا,"It was said to al-Hasan al-Basrl, ‘Can a believer be envied?’ He replied, ‘What has made you forget Yusuf and his brothers, have you no father?’ But you should keep (this envy should it occur) blinded in your heart, for you cannot be harmed by that which you did not act upon in speech or action.’"
إدراك الخشونة,[Perception of Roughness]
فأما الخشونة فإن البصر يدركها في الأكثر من صورة الضوء الذي يظهر في سطح الجسم الخشن.,"As for roughness, sight perceives it in most cases from the light that appears on the surface of the rough body."
فَمن وجد فِي نَفسه حسدا لغيره فَعَلَيهِ أَن يسْتَعْمل مَعَه التَّقْوَى وَالصَّبْر فَيكْرَه ذَلِك من نَفسه وَكثير من النَّاس الَّذين عِنْدهم دين لَا يعتدون على الْمَحْسُود فَلَا يعينون من ظلمه وَلَكنهُمْ أَيْضا لَا يقومُونَ بِمَا يجب من حَقه بل إِذا ذمه أحد لم يوافقوه على ذمه وَلَا يذكرُونَ محامده,"So the one who finds that he harbours jealousy in his soul towards someone else, then it is upon him to treat it with patience and taqwd of Allah, and dislike it being in his soul. Many religious people do not take a stance against the one who is envied and neither do they help the one who would oppress him, but neither do they establish what is obligatory with respect to his rights. Rather when someone censures the one who is envied they do not agree with or aid him in the censure but neither do they mention his praiseworthy qualities."
وذلك أن الخشونة هي اختلاف وضع أجزاء سطح الجسم، وهو أن يكون بعض أجزاء السطح شاخصة وبعضها غائرة.,"For roughness is a difference in position of the parts of the object’s surface, so that some parts of the surface are protruding and others depressed."
وَهِي الحالقة لَا أَقُول تحلق الشّعْر وَلَكِن تحلق الدّين فَسَماهُ دَاء كَمَا سمى الْبُخْل دَاء فِي قَوْله وَأي دَاء أدوأ من الْبُخْل فَعلم أَن هَذَا مرض,"They are the shearers, I do not mean shearers of the hair, rather they are shearers of the religion,  So he called jealousy an illness just as he called miserliness an illness in his saying, And what illness is worse than miserliness. And in another hadith, I seek refuge with You from the evil morals and manners, vain desires and illnesses."
وَقد جَاءَ فِي حَدِيث آخر أعوذ بك من مُنكرَات الخلاق والأهواء والأدواء فعطف الأدواء على الاخلاق والأهواء فَإِن الْخلق مَا صَار عَادَة للنَّفس وسجية قَالَ تَعَالَى الْقَلَم وَإنَّك لعلى خلق عَظِيم,"Mentioning illnesses alongside manners and vain desires. Man-ners are those things that the soul becomes accustomed to such that they become its nature and disposition. Allah said in this regard, And indeed you are upon an exalted standard of character. [Surah Qalam (6 8): 4]"
قَالَ ابْن عَبَّاس وَابْن عُيَيْنَة وَأحمد ابْن حَنْبَل رَضِي الله عَنْهُم على دين عَظِيم وَفِي لفظ عَن ابْن عَبَّاس على دين الْإِسْلَام وَكَذَلِكَ قَالَت عَائِشَة رَضِي الله عَنْهَا كَانَ خلقه الْقُرْآن وَكَذَلِكَ قَالَ الْحسن الْبَصْرِيّ ادب الْقُرْآن هُوَ الْخلق الْعَظِيم,"Ibn ‘Abbas, Ibn ‘Uyaynah and Ahmad ibn Hanbal {radiyAlldhu (an hum) said in commentary to this: Meaning ‘upon a great religion.’ And in a variant wording of Ibn ‘Abbas: The religion of Islam.’ This was similarly stated by ‘A’ishah {radiyAlldhu (anha) His manners were the Qur’an, and Hasan al-Basri,  The manners of the Qur’an is ‘the exalted standard of character.’"
وَأما الْهوى فقد يكون عارضا والداء هُوَ الْمَرَض وَهُوَ تألم الْقلب وَالْفساد فِيهِ وَقرن فِي الحَدِيث الأول الْحَسَد بالبغضاء لِأَن الْحَاسِد يكره أَولا فضل الله على ذَلِك الْغَيْر ثمَّ ينْتَقل إِلَى بغضه,"As for ‘vain desires’ then they are temporary anomalous con-ditions, and ‘illness’ is sickness – this is an affliction that harms the heart and corrupts it. In the first hadlth jealousy was mentioned along with hatred. This is because the envier, first of all dislikes the bounty bestowed by Allah upon the one who is envied, and then begins hating this person."
فالخشونة يدركها البصر من إدراكه لاختلاف أوضاع أجزاء سطح الجسم أو من صورة الضوء التي قد ألفها البصر في سطوح الأجسام الخشنة.,"Sight, therefore, perceives roughness by perceiving the difference in position of the parts of the body’s surface, or from the form of the light which sight has been accustomed to [see] in the surfaces of rough bodies."
فَإِن بغض اللَّازِم يَقْتَضِي بغض الْمَلْزُوم فَإِن نعْمَة الله إِذا كَانَت لَازِمَة وَهُوَ يحب زَوَالهَا وَهِي لَا تَزُول إِلَّا بزواله أبغضه واحب عَدمه,"This is because the hatred of the thing being bestowed leads to hatred of the one upon whom it is bestowed, for when the blessings of Allah are bestowed upon an individual, he would love that they go away, and they would not go away except by the one who is envied going away, therefore he hates him and loves that he not be there."
والحسد يُوجب الْبَغي كَمَا أخبر الله تَعَالَى عَمَّن قبلنَا آل عمرَان أَنهم اخْتلفُوا من بعد مَا جَاءَهُم الْعلم بغيا بَينهم,"Jealousy necessarily leads to desire and hatred just as Allah informed us of those that came before us: that they differed, After their came to them knowledge out of mutual hatred and desire.
[Surah A lxImran (3): 19]"
فَلم يكن اخْتلَافهمْ لعدم الْعلم بل علمُوا الْحق وَلَكِن بغى بَعضهم على بعض كَمَا يَبْغِي االحاسد على الْمَحْسُود وَفِي الصَّحِيحَيْنِ عَن أنس ابْن مَالك رَضِي الله عَنهُ أَن النَّبِي (صلى الله عَلَيْهِ وَسلم) قَالَ لَا تَحَاسَدُوا وَلَا تباغضوا وَلَا تدابروا وَلَا تقاطعوا وَكُونُوا عباد الله إخْوَانًا,"So their differing did not arise due to the lack of knowledge, rather they knew the Truth, but it was due to some of them hating others, just as the envier hates the envied. In Sahibs of al-Bukhari and Muslim, Anas bin Malik (radijAllahu (anhu) reports that the Prophet said, Do not envy each other, do not hate each other, do not oppose each other, and do not cut relations, rather be servants of Allah as brothers."
وَلَا يحل لمُسلم أَن يهجر اخاه فَوق ثَلَاث لَيَال يَلْتَقِيَانِ فيصد هَذَا ويصد هَذَا وخيرهما الَّذِي يبْدَأ بِالسَّلَامِ وَقد قَالَ (صلى الله عَلَيْهِ وَسلم) فِي الحَدِيث الْمُتَّفق على صِحَّته من رِوَايَة أنس أَيْضا وَالَّذِي نفسى بِيَدِهِ لَا يُؤمن أحدكُم حَتَّى يحب لِأَخِيهِ مَا يحب لنَفسِهِ,"It is not permissible for a Muslim to disassociate from his brother for more than three days such that they meet and one ignores the other, and the best of them is the one ‘who initiates the salam. He said, in the hadith that is agreed to be authentic, reported by Anas also, By the One in Whose Hand is my soul, none of you believes until he loves for his brother what he loves for himself."
وَقد قَالَ تَعَالَى النِّسَاء وَإِن مِنْكُم لمن ليبطئن فَإِن أَصَابَتْكُم مُصِيبَة قَالَ قد أنعم الله على إِذْ لم أكن مَعَهم شَهِيدا وَلَئِن أَصَابَكُم فضل من الله ليَقُولن كَأَن لم يكن بَيْنكُم وَبَينه مَوَدَّة يَا لَيْتَني كنت مَعَهم فأفوز فوزا عَظِيما,"Allah, the Most High, said, There is certainly among you he who would linger behind (from fighting in the Way of Allah). If a misfortune befalls you, he says: ‘Indeed Allah has favoured me in that I was not present among them.’ But if a bounty comes to you from Allah, he would surely say – as if there had never been any ties of affection between you and him – ‘Oh! I wish I had been with them; then I would have achieved a great success.’ [Surah an-Nisa’ (4):72-73]"
وقد يستدل البصر على الخشونة من عدم الصقال، فإذا لم يحس البصر في الجسم بشيء من الصقال حكم بخشونته.,"Sight may infer roughness from the lack of polish, and so will judge a body to be rough when it senses no polish in it."
إلا أن كثيراُ ما يعرض للبصر الغلط في الخشونة إذا استدل عليها بهذا المعنى، لأنه قد يكون السطح صقيلاً ولا يظهر صقاله لأن الصقال ليس يظهر إلا من وضع مخصوص.,"But sight frequently errs when it infers roughness from this condition, for a surface may be polished without appearing to be so except from a special position."
فَهَؤُلَاءِ المبطئون لم يُحِبُّوا لإخوانهم الْمُؤمنِينَ مَا يحبونَ لأَنْفُسِهِمْ بل إِن أَصَابَتْهُم مُصِيبَة فرحوا باختصاصهم وَإِن أَصَابَتْهُم نعْمَة لم يفرحوا لَهُم بهَا بل أَحبُّوا أَن يكون لَهُم مِنْهَا حَظّ,"So these people who lingered behind did not love for their brother Muslims what they loved for themselves, rather if the Muslims were afflicted with a calamity, they were overjoyed that it only afflicted them, and if they met with blessings they were not happy for them, rather they wished that they too had a portion of this blessing."
إدراك الملاسة,[Perception of Smoothness]
فأما الملاسة، وهي استواء سطح الجسم، فإن البصر يدركها في الأكثر من صورة الضوء الذي يظهر في سطح الجسم الأملس التي قد ألفها في السطوح الملس.,"As for smoothness, which is evenness of the surface of a body, sight perceives it in most cases from the form of the light which appears in-the surface of the smooth body, and which sight has been accustomed to [see] in smooth surfaces."
فهم لَا يفرحون إِلَّا بدنيا تحصل لَهُم أَو شَرّ دُنْيَوِيّ ينْصَرف عَنْهُم إِذْ كَانُوا لَا يحبونَ الله وَرَسُوله وَالدَّار الْآخِرَة وَلَو كَانُوا كَذَلِك لأحبوا إخْوَانهمْ وأحبوا مَا وصل إِلَيْهِم من فَضله وتألموا بِمَا يصيبهم من الْمُصِيبَة,"So they would not become happy except if they received something of this world or some evil of this world was diverted from them. This was due to them not loving Allah and His Messenger and the Home of the Hereafter, for if this had been the case they would have loved their brothers, and loved what they had received of His blessings and they would have been hurt by the calamity that had afflicted them."
وإذا كان الضوء الذي في سطح الجسم متشابه الصورة استدل البصر على ملامسة السطح. وقد يدرك البصر الملامسة بالتأمل أيضاً. فإذا تأمل البصر سطح الجسم الأملس أدرك تطامن أجزائه واستواءها، وإذا أدرك تطامن الأجزاء واستواءها فقد أدرك ملاسته.,"If the light in the surface of the body is of similar form, sight will infer smoothness of the surface from it. Sight may also perceive smoothness by contemplation, for when it contemplates the surface of a smooth body it will perceive the flatness and evenness of its parts and, consequently, perceive the smoothness of the surface."
فأما الصقال، وهو شدة الملاسة، فإن البصر يدركه من بريق الضوء ولمعانه في سطح الجسم.,"As for polish, which is being very smooth, sight perceives it from the glitter and shine of the light in the body’s surface."
وليس يدرك البصر الصقال وشدة الملاسة إلا من بريق الضوء ولمعانه في سطح الجسم.,Sight perceives the state of being polished and very smooth in no other way than from the glitter and shine of the light in the body’s surface.
فالملاسة يدركها البصر من إدراكه لاستواء السطح.,For it perceives smoothness by perceiving the evenness of the surface.
واستواء السطح يدركه البصر في الأكثر من تشابه صورة الضوء في سطح الجسم، وقد يدركه بالتأمل.,"And in most cases it perceives evenness of surface from the similarity of the form of the light in the body’s surface, and it may perceive it by contemplation."
والصقال يدركه البصر من لمعان الضوء في سطح الجسم ومن الوضع الذي يحسبه ينعكس الضوء.,Polish is perceived by sight from the shine of the light in the body’s surface and from the position according to which the light is reflected.
وقد تجتمع الخشونة والملاسة معاً في السطح الواحد. وذلك بان يكون في سطح الجسم أجزاء مختلفة الوضع شاخصة وغائرة، وتكون أجزاء سطح كل واحد من الأجزاء المختلفة الوضع الشاخصة والغائرة أو بعضها متطامنة ومتشابهة الوضع، فيكون السطح بجملته خشناً، وتكون أجزاؤه أو بعضها ملساً وصقيلة.,"Roughness and smoothness may exist together in the same surface. This is the case when there exist in the surface of the body variously situated parts some of which are protruding and others depressed, and the parts of the surface of each or some of the variously situated protruding or depressed parts are flat and similarly situated, so that the surface as a whole is rough, while its parts or some of them are smooth and polished."
وَمن لم يسره مَا يسر الْمُؤمنِينَ ويسوؤه مَا يسوء الْمُؤمنِينَ فَلَيْسَ مِنْهُم فَفِي الصَّحِيحَيْنِ عَن عَامر الشّعبِيّ قَالَ سَمِعت النُّعْمَان بن بشير يخْطب وَيَقُول,"As for the one who is not made happy by what has made the Muslims happy, and is not grieved by what has made the Muslims grieve then he is not of them. In the Sahibs of al-Bukhari and Muslim from ‘Amir ash-Sha‘bI who said: “I heard an-Nu‘man bin Bashir delivering a sermon and saying:"
سَمِعت رَسُول الله (صلى الله عَلَيْهِ وَسلم) يَقُول مثل الْمُؤمنِينَ فِي توادهم وتراحمهم وتعاطفهم مثل الْجَسَد الْوَاحِد إِذا اشْتَكَى مِنْهُ شَيْء تداعى لَهُ سَائِر الْجَسَد بالحمى والسهر,"I heard the Messenger of Allah (H) saying, The similitude of the believers with respect to,their mutual love, mutual mercy and mutual kindness in like that of one body. When a part of it suffers, the whole body suffers with fever and sleeplessness."
وتظهر خشونة السطح الذي بهذه الصفة للبصر من إدراكه لاختلاف وضع الأجزاء الشاخصة والغائرة، وتظهر ملاسة الأجزاء وصقالها من صور الضوء الذي يدركه البصر في سطوح الأجزاء.,Sight perceives the roughness of such a surface by perceiving the difference in position of the protruding and depressed parts; and the smoothness and polish of parts will be visible from the forms of the light which sight perceives in the parts’ surfaces.
وقد يدرك البصر ملاسة الأجزاء التي بهذه الصفة بالتأمل أيضاً من إدراكه لتطامن سطح كل واحد منها. فعلى هذه الصفات يدرك البصر الملاسة والصقال والخشونة.,"Sight may also perceive the smoothness of such parts by contemplation, i.e. by perceiving the flatness of the surface of each of them. It is in these ways that sight perceives smoothness, polish and roughness."
إدراك الشفيف,[Perception of Transparency]
وَفِي الصَّحِيحَيْنِ عَن أبي مُوسَى الْأَشْعَرِيّ رَضِي الله عَنهُ قَالَ قَالَ رَسُول الله (صلى الله عَلَيْهِ وَسلم) الْمُؤمن لِلْمُؤمنِ كالبنيان يشد بعضه بَعْضًا وَشَبك بَين أَصَابِعه,"In the Sahibs of al-Bukhari and Muslim from the hadith of Abu Musa. al-Ashfari, radiyAllahu (anhu, who said: “The Messenger of Allah said, The Muslim to another Muslim is like a building, one part of it strengthens another and he interlaced his fingers."
فأما الشفيف فإن البصر يدركه بالاستدلال من إدراكه لما وراء الجسم المشف.,"As for transparency, sight perceives it by perceiving what lies behind the transparent body."
وليس يدرك شفيف الجسم المشف إلا إذا كان فيه بعض الكثافة وكان شفيفه أغلظ من شفيف الهواء المتوسط بينه وبين البصر.,"But sight does not perceive the transparency of a transparent body unless the body has some opacity in it, and unless its opacity is denser than the transparency of the air mediating between it and the eye."
فأما إذا كان في غاية الشفيف فليس يدرك البصر شفيفه ولا يحس به، وإنما يدرك ما وراءه فقط. وإذا كان فيه بعض الكثافة أدركه البصر بما فيه من الكثافة، وأدرك شفيفه من إدراكه لما وراءه. فإن الجسم المشف إذا كان وراءه ضوء أو جسم متلون مضيء فإنه يظهر من وراء الجسم المشف ويحس به البصر.,"But if the body is perfectly transparent, sight will neither perceive nor sense its transparency, but will only perceive what lies behind it. If the body has some opacity in it, sight will perceive it on account of its opacity, and will perceive its transparency by perceiving what lies behind it, for a light or a shining coloured body will appear behind a transparent body and sight will sense it."
وَالشح مرض وَالْبخل مرض والحسد شَرّ من الْبُخْل كَمَا فِي الحَدِيث الَّذِي رَوَاهُ أَبُو دَاوُد عَن النَّبِي (صلى الله عَلَيْهِ وَسلم) انه قَالَ الْحَسَد يَأْكُل الْحَسَنَات كَمَا تَأْكُل النَّار الْحَطب,"Greed is a sickness as is miserliness, and jealousy is worse than miserliness as occurs in the hadith reported by Abu Dawud18 from the Prophet (^g) that he said, Jealousy eats away at good deeds, just as fire eats away at firewood, and giving charity extinguishes sins just as water extinguishes fire."
وَالصَّدَقَة تُطْفِئ الْخَطِيئَة كَمَا تُطْفِئ المَاء النَّار وَذَلِكَ أَن الْبَخِيل يمْنَع نَفسه والحسود يكره نعْمَة الله على عباده وَقد يكون فِي الرجل إِعْطَاء لمن يُعينهُ على أغراضه وحسد لنظرائه وَقد يكون فِيهِ بخل بِلَا حسد لغيره,This is because the miser only stops himself from having good but the envier dislikes the favours of Allah bestowed upon His servants. It is possible that a person give to those lesser than him who would help him achieve his objectives and yet display jealousy to those of the same level as him just as it is possible for him to be miserly without displaying envy to others.
وليس يحس البصر بشفيف الجسم، إذا أحس بما وراءه، إلا إذا أحس الضوء واللون الذي يدركه من وراء الجسم المشف هو ضوء أو لون من وراء الجسم المشف وليس هو لون الجسم نفسه ولا ضوءه.,"Sight does not sense the transparency of a body, when it senses what lies behind it, unless it senses that the light and colour it perceives through the transparent body is a light and colour that exist behind that body and not the colour and light of the body itself."
قَالَ هَؤُلَاءِ وَلِهَذَا لَا يُوصف الله بالعشق وَلَا أَنه يعشق لِأَنَّهُ منزه عَن ذَلِك وَلَا يحمد من يتخيل فِيهِ خيالا فَاسِدا,"This group went on to say: And this is why Allah has not been described with passionate love (ishk) and neither that He passion-ately loves (ya’shik) because He is far removed from this, and one cannot be praised who has these corrupt thoughts."
وَأما الْأَولونَ فَمنهمْ من قَالَ يُوصف بالعشق فَإِنَّهُ الْمحبَّة التَّامَّة وَالله يحب وَيُحب وروى فِي أثر عَن عبد الْوَاحِد بن زيد أَنه قَالَ لَا يزَال عَبدِي يتَقرَّب إِلَى يعشقني وأعشقه,"As for the first group, then from them are those who said: ‘He is described with passionate love (ishk) because it is a complete and perfect love and Allah loves (yuhib)> And it is reported in the narration of ‘Abdul Wahid bin Zayd that He said, ‘The servant will always continue to draw closer to me, loving Me and I loving him (A’shiquhu)?"
وَهَذَا قَول بعض الصُّوفِيَّة وَالْجُمْهُور لَا يطلقون هَذَا اللَّفْظ فِي حق الله لِأَن الْعِشْق هُوَ الْمحبَّة المفرطة الزَّائِدَة على الْحَد الَّذِي يَنْبَغِي وَالله تَعَالَى محبته لَا نِهَايَة لَهَا فَلَيْسَتْ تَنْتَهِي إِلَى حد لَا تنبغي مجاوزته قَالَ هَؤُلَاءِ والعشق مَذْمُوم مُطلقًا لَا يمدح فِي محبَّة الخالق وَلَا الْمَخْلُوق لِأَنَّهُ الْمحبَّة المفرطة الزَّائِدَة على الْحَد الْمَحْدُود,"This is the saying of some of the Sufis but the majority do not apply this word to Allah, because passionate love is a love ex-ceeding the proper bounds, as for the Love of Allah then it has no end and cannot exceed the proper bounds. Passionate love is to be considered blameworthy without any exceptions, it is not to be praised when it is directed towards the Creator or created because it is a love that exceeds the proper bounds."
والبصر يدرك كل واحد من المعاني التي في كل واحدة من الصور منفرداً، ويدركها مركبة، ويدرك اقترانها وتألفها. فالبصر يدرك الحسن على وجوه مختلفة، وجميع الوجوه التي منها يدرك البصر الحسن ترجع إلى إدراك المعاني الجزئية.,"Sight perceives each one of the properties in each one of the forms singly, and it perceives them in composition, and perceives their conjunction and harmony. It therefore perceives beauty in various ways, all of which reduce to perception of the particular properties."
وَأَيْضًا فَإِن لفظ الْعِشْق إِنَّمَا يسْتَعْمل فِي الْعرف فِي محبَّة الْإِنْسَان لامْرَأَة أَو صبي لَا يسْتَعْمل فِي محبَّة كمحبة الْأَهْل وَالْمَال والجاه ومحبة الْأَنْبِيَاء وَالصَّالِحِينَ,"This is also true because the word ‘passionate love’ is only employed with regards to a man loving a woman or child (or vice versa), it is not employed in things such as the love of one’s family, property or status, just as it is not employed with regards to the love of the Prophets and the righteous."
فأما أن هذه المعاني الجزئية هي التي تفعل الحسن منفردة وأعني بقولي تفعل الحسن أي تؤثر في النفس استحسان الصورة المستحسنة فإنه يظهر باليسير من التأمل.,That it is these particular properties that separately produce beauty — and by ‘producing beauty’ I mean that they produce in the soul an effect such that the form appears beautiful — will be evident from a brief consideration.
وذلك أن الضوء يفعل الحسن. ولذلك تستحسن الشمس والقمر والكواكب. وليس في الشمس والقمر والكواكب علة تستحسن من أجلها وتروق صورتها بسببها غير الضوء وإشراقه. فالضوء على انفراده يفعل الحسن.,"For light produces beauty, and thus the sun, the moon, and the stars look beautiful, without there being in them a cause on account of which their form looks beautiful and appealing other than their radiant light. Therefore, light by itself produces beauty."
واللون أيضاً يفعل الحسن. وذلك أن كل واحد من الألوان المشرقة كالأرجوانية والفرفيرية والزرعية والوردية والصعوية وأشباهها تروق الناظر ويلتذ البصر بالنظر إليها.,"Colour also produces beauty. For every bright colour, such as purple, purpure, vegetable-green, rose, sa’wT-red, and the like, appeal to the beholder and please the eye."
وَهُوَ مقرون كثيرا بِالْفِعْلِ الْمحرم إِمَّا بمحبة امْرَأَة أَجْنَبِيَّة أَو صبي يقْتَرن بِهِ النّظر الْمحرم واللمس الْمحرم وَغير ذَلِك من الْأَفْعَال الْمُحرمَة,"Commonly, you will find this word being mentioned alongside a forbidden action, such as loving the woman who is not lawful for him, or loving a child joined with the unlawful glance and touch and other such unlawful actions."
وكذلك تستحسن المصنعات من الثياب والفروش والآلات وتستحسن الأزهار والأنوار والرياض. فاللون على انفراده يفعل الحسن.,"Similarly, dyed clothes and covers and utensils, also flowers, blossoms and meadows, are felt to be beautiful. Therefore colour by itself produces beauty."
وَأما محبَّة الرجل لامْرَأَته أَو سريته محبَّة تخرجه عَن الْعدْل بِحَيْثُ يفعل لأَجلهَا مَا لَا يحل وَيتْرك مَا يجب كَمَا هُوَ الْوَاقِع كثيرا حَتَّى يظلم ابْنه من امْرَأَته العتيقة لمحبته الجديدة وَحَتَّى يفعل من مطالبها المذمومة مَا يضرّهُ فِي دينه ودنياه,"As for the love of a man for his wife or slave-girl which leads him out of the folds of justice such that he does unlawful things for her and leaves what is obligatory – as commonly happens – even to the extent that he may oppress his son born of his old wife due to this love of his new wife, or to the extent that he will do things to keep her happy that would harm his religion and worldly life."
والبعد أيضاً قد يفعل الحسن بطريق العرض. وذلك أن الصور المستحسنة منها ما يكون فيها وشوم وغضون ومسام تشين الصورة وتشعث حسنها.,"Distance, too, may produce beauty by accident. For some apparently beautiful forms may have marks, wrinkles, or pores that mar them and perturb their beauty."
وَهُوَ مَعْرُوف من رِوَايَة يحيى القَتَّات عَن مُجَاهِد عَن ابْن عَبَّاس مَرْفُوعا وَفِيه نظر وَلَا يحْتَج بِهَذَا,This hadith is known to be the report of Yahya al-Qatat from Mujahid from Ibn ‘Abbas from the Prophet (s|g) but it is prob-lematic and such a hadith is not to be depended upon.
لَكِن من الْمَعْلُوم بأدلة الشَّرْع أَنه إِذا عف عَن الْمُحرمَات نظرا وقولا وَعَملا وكتم ذَلِك فَلم يتَكَلَّم بِهِ حَتَّى لَا يكون فِي ذَلِك كَلَام محرم اما شكوى إِلَى الْمَخْلُوق وَإِمَّا إِظْهَار فَاحِشَة وَإِمَّا نوع طلب للمعشوق وصبر على طَاعَة الله وَعَن مَعْصِيَته وعَلى مَا فِي قلبه من ألم الْعِشْق,"But it is known from the evidences of the Shan ah that if one were to hold hack from performing that which is unlawful, be it looking, speaking or acdng, and he conceals this and does not articulate it so as not to fall into that which is prohibited and he is patient in his obedience to Allah and keeping away from disobedience to Allah, despite the pain that his heart feels due to passionate love,"
لأن حسن الخط إنما هو من تقويم أشكال الحروف ومن تأليف بعضها ببعض. فإن لم يكن تأليف الحروف وترتيبها منتظماً متناسباً فليس يكون الخط حسناً وإن كانت أشكال حروفه على انفرادها صحيحة مقومة.,"For the beauty of writing is due only to the soundness of the shapes of letters and their composition among themselves, so that when the composition and order of the letters is not regular and proportionate the writing will not be beautiful, even though the shapes of individual letters may be correct and sound."
وقد يستحسن الخط إذا كان تأليفه تأليفاً منتظماً وإن لم تكن حروفه في غاية التقويم. وكذلك كثير من صور المبصرات إنما تحسن وتروق من أجل تأليف أجزائها وترتيب بعضها عند بعض.,"Indeed, writing is considered beautiful when of regular composition, even though the letters in it are not quite sound. Similarly, many forms of visible objects are felt to be beautiful and appealing only because of the composition and order of their parts among themselves."
والتجسم يفعل الحسن، ولذلك تستحسن الأجسام الخصبة من أشخاص الناس وأشخاص كثير من الحيوان.,"Solidity produces beauty, and thus the full-grown bodies of individual human beings and of many animals are considered beautiful."
كَمَا يصبر الْمُصَاب عَن ألم الْمُصِيبَة فَإِن هَذَا يكون مِمَّن اتَّقى الله وصبر وَمن يتق ويصبر فَإِن الله لَا يضيع أجر الْمُحْسِنِينَ يُوسُف,"(similar to the case of the one who is patient through a calamity), then indeed this person would gain the same reward as those who have feared Allah and been patient.  Verily, he who fears Allah and is patient, then surely Allah makes not the reward of the doers of good to be lost. [Surah Yusuf (12) : 90]"
والشكل يفعل الحسن، ولذلك يستحسن الهلال. والصور المستحسنة من الناس وأشخاص كثير من الحيوانات والشجر والنبات إنما تستحسن من أجل أشكالها وأشكال أجزاء الصورة.,"Shape produces beauty, and thus a crescent moon looks beautiful. The beautiful forms of individual human beings and of many individual animals, trees and plants look beautiful only on account of their shapes and the shapes of the parts of [their] form."
والعظم يفعل الحسن. ولذلك صار القمر أحسن من كل واحد من الكواكب وصارت الكواكب الكبار أحسن من الكواكب الصغار.,"Size produces beauty, and that is why the moon is more beautiful than any one of the stars, and the larger stars are more beautiful than the smaller."
والتفرق يفعل الحسن، ولذلك صارت الكواكب المتفرقة أحسن من اللطخات وأحسن من المجرة. ولذلك أيضاً صارت المصابيح والشموع المتفرقة أحسن من النار المتصلة المجتمعة. ولذلك أيضاً توجد الأنوار والأزهار المتفرقة في الرياض أحسن من المجتمع منها والمتراص.,"Separateness produces beauty. Thus dispersed stars are more beautiful than nebulae and the Milky Way. And that is also why separated lamps or candles are more beautiful than a continuously collected fire. For this reason, too, blossoms and flowers dispersed in meadows look more beautiful than when they are gathered and crowded together."
وَهَكَذَا مرض الْحَسَد وَغَيره من أمراض النُّفُوس وَإِذا كَانَت النَّفس تطلب مَا يبغضه الله فينهاها خشيَة من الله كَانَ مِمَّن دخل فِي قَوْله النازعات وَأما من خَافَ مقَام ربه وَنهى النَّفس عَن الْهوى فَإِن الْجنَّة هِيَ المأوى,"This holds true for the disease of envy and all other sicknesses that afflict the heart. So when the soul pursues that which would anger Allah, and the person prevents himself from this, fearing Allah, then he is included in His saying, But as for him who feared the standing before His Lord, and restrained himself from impure evil desires, and lusts. Verily, Paradise will be his abode. [Surah Nafiat (79) : 40-41]"
والاتصال يفعل الحسن، ولذلك صارت الرياض المتصلة النبات المتكاثفة أحسن من المتقطع منها والمتفرق. وإن كانت الرياض مستحسنة من أجل ألوانها فالمتصل منها أحسن. والحسن الزائد الذي في المتصل منها إنما يفعله الاتصال فقط.,"Continuity produces beauty. Thus meadows with continuous and dense vegetation are more beautiful than those in which the vegetation is interrupted and discontinuous. And of the meadows that look beautiful because of their colours, those which are continuous are more beautiful than the others. The additional beauty in these is produced by continuity alone."
فَالنَّفْس إِذا أحبت شَيْئا سعت فِي حُصُوله بِمَا يُمكن حَتَّى تسْعَى فِي أُمُور كَثِيرَة تكون كلهَا مقامات لتِلْك الْغَايَة فَمن احب محبَّة مذمومة أَو أبْغض بغضا مذموما وَفعل ذَلِك كَانَ آثِما,"When the soul loves Something, it will do all that it can to attain it, so the One who does this out of having a blameworthy love or hatred then this action of his would be sinful."
مثل أَن يبغض شخصا لحسده لَهُ فيؤذي من لَهُ بِهِ تعلق إِمَّا بِمَنْع حُقُوقه أَو بعدوان عَلَيْهِم أَو لمحبة لَهُ لهواه مَعَه فيفعل لأَجله مَا هُوَ محرم أَو مَا هُوَ مَأْمُور بِهِ لله فيفعله لأجل هَوَاهُ لَا لله,"For example his hating a person due to envying him and thereby harming whosoever is linked to that person – either by preventing his rights or by showing them enmity, or his doing something that is commanded by Allah but he does it due to his desires and not for the sake of Allah."
وَهَذِه أمراض كَثِيرَة فِي النُّفُوس وَالْإِنْسَان قد يبغض شَيْئا فيبغض لأَجله أمورا كَثِيرَة بِمُجَرَّد الْوَهم والخيال وَكَذَلِكَ يحب شَيْئا فيحب لأَجله أمورا كَثِيرَة لأجل الْوَهم والخيال كَمَا قَالَ شَاعِرهمْ أحب لحبها السودَان حَتَّى أحب لحبها سود الْكلاب,"These types of sicknesses are commonly found in the heart. The person can hate something and due to this hate, love a great many things due to mere whims and fancies. As one poet affected by this said, Tor the sake of a Sudanese girl he loved Sudan to the point that he loved the black dogs due to his love of her. So he loved a black girl, and therefore loved all types of black even the blackness of dogs!"
فقد أَحسب سَوْدَاء فَأحب جنس السوَاد حَتَّى فِي الْكلاب وَهَذَا كُله مرض فِي الْقلب فِي تصَوره وإرادته فنسأل الله ان يعافى قُلُوبنَا من كل دَاء ونعوذ بِاللَّه من مُنكرَات الْأَخْلَاق والأهواء,"All of this is a sickness in the heart with regards to its imagination, fantasies and desires. We ask Allah that He eliminate all of the illnesses from our hearts, and we seek refuge with Allah from evil manners, desires and sicknesses."
والعدد يفعل الحسن. ولذلك صارت المواضع الكثيرة الكواكب من السماء أحسن من المواضع القليلة الكواكب. ولذلك أيضاً تستحسن المصابيح والشموع إذا اجتمع منها عدد كثير في موضع واحد.,"Number produces beauty, and so portions of the sky with many stars are more beautiful than those with few stars. And for this reason, too, lamps and candles look beautiful when many of them are gathered in one place."
والحركة تفعل الحسن. ولذلك يستحسن الرقص وحركات الراقص وكثير من الإشارات وحركات الإنسان في كلامه وأفعاله.,"Motion produces beauty; hence the beauty of dancing, and of the movements of the dancer, and of many of the gestures and movements of man in speech and in action."
والسكون يفعل الحسن. ولذلك يستحسن الوقار والسمت.,"Rest produces beauty, and therefore gravity and staidness appear beautiful."
والخشونة تفعل الحسن. ولذلك يستحسن الخشن من كثير من الثياب والفروش. ولذلك يحسن كثير من الصياغات بأن تخشن وجوهها وتحرش.,Roughness produces beauty. Thus many rough clothes and covers look beautiful; and for this reason many of the goldsmith’s artifacts become beautiful by having their surfaces roughened and textured.
والملاسة تفعل الحسن. ولذلك يستحسن الصقال في الثياب والآلات.,"Smoothness produces beauty, and therefore it is beautiful in cloth and utnsils."
والشفيف يفعل الحسن. ولذلك تستحسن الجواهر المشفة والأواني المشفة.,"Transparency produces beauty, and therefore transparent precious stones and transparent utensils are felt to be beautiful."
والأدواء وَالْقلب إِنَّمَا خلق لأجل حب الله تَعَالَى وَهَذِه الْفطْرَة الَّتِي فطر الله عَلَيْهَا عباده كَمَا قَالَ النَّبِي (صلى الله عَلَيْهِ وَسلم) كل مَوْلُود يُولد على الْفطْرَة فَأَبَوَاهُ يُهَوِّدَانِهِ أَو ينصرَانِهِ أَو يُمَجِّسَانِهِ كَمَا تنْتج الْبَهِيمَة بَهِيمَة جَمْعَاء هَل تُحِسُّونَ فِيهَا من جَدْعَاء,"The heart has only been created for the worship of Allah, and this is the natural disposition ifitrah) upon which Allah created His servants as the Prophet (j|g) said, Every new-born child is born upon the natural disposition and it is his parents that make him a Jew, Christian or a Magian, as an animal produces a perfect young animal, do you see any part of its body amputated?"
والكثافة تفعل الحسن، لأن الألوان والأضواء والأشكال والتخطيط وجميع المعاني المستحسنة التي تظهر في صور المبصرات ليس يدركها البصر إلا من أجل الكثافة.,"Opacity produces beauty, for colours, lights, shapes, outlines, and all beautiful-looking features that are seen in the forms of visible objects are perceptible to sight only on account of opacity."
ثمَّ يَقُول أَبُو هُرَيْرَة رَضِي الله عَنهُ اقْرَءُوا إِن شِئْتُم الرّوم فطْرَة الله الَّتِي فطر النَّاس عَلَيْهَا لَا تَبْدِيل لخلق الله أخرجه البُخَارِيّ وَمُسلم,"Then Abu Hurayrah, (radijAllahu (anhu), said, reci te if you wish the saying of Allah, The Ftfrah of Allah with which He has created mankind. No change is there in the creation of Allah. [Surah Rum (30) : 30]"
والظل قد يظهر الحسن. وذلك لأن كثيراً من صور المبصرات قد يكون فيها وشوم وغضون ومسام لطيفة تشينها وتكسف حسنها.,"Shadow causes beauty to appear, for many of the forms of visible objects have in them minute marks, wrinkles or pores which mar them and eclipse their beauty."
فَالله سُبْحَانَهُ فطر عباده على محبته وعبادته وَحده فَإِذا تركت الْفطْرَة بِلَا فَسَاد كَانَ الْقلب عَارِفًا بِاللَّه محبا لَهُ وَحده,"So Allah has made the natural disposition of His servants to love Him and worship Him Alone, so if the natural disposition was to be left as it is without corrupting it, then it Would be cognizant of Allah, loving Him Alone;"
فإذا كانت في ضوء الشمس وفي الأضواء القوية ظهرت الوشوم والمسام التي فيها فتخفى محاسنها.,"So that when these objects are placed in the sun’s light or in some other strong lights, their marks and pores will be visible, thus causing their beautiful features to disappear."
وإذا كانت في الظل وفي الأضواء الضعيفة خفيت تلك الوشوم والغضون والمسام التي شانتها فتظهر محاسنها. وأيضاً فإن التقازيح التي تظهر في أرياش الحيوانات وفي النوع المسمى أباقلمون إنما تظهر في الظل وفي الأضواء المنكسرة.,"But when placed in the shadow or in faint lights their beautiful features become manifest as a result of the disappearance of those marring marks, wrinkles or pores. Again, the rainbow colours that appear in birds’ feathers and in the species called abu qalamun only become visible in shadow or in subdued lights."
لَكِن تفْسد فطرته من مَرضه كأبويه يُهَوِّدَانِهِ أَو ينصرَانِهِ وَهَذِه كلهَا تغير فطرته الَّتِي فطره الله عَلَيْهَا وَإِن كَانَت بِقَضَاء الله وَقدره كَمَا يُغير الْبدن بالجدع ثمَّ قد يعود إِلَى الْفطْرَة إِذا يسر الله تَعَالَى لَهَا من يسْعَى فِي إِعَادَتهَا إِلَى الْفطْرَة,"but the natural disposition does become corrupted due to the sickness of the heart – such as the parents making it a Jew or a Christian – even though this be by the Will and Predecree of Allah, just like the body is altered by amputation. But even after this it is possible for the heart to return to the natural disposition if Allah makes this easy for the one who does his utmost to return it to the natural disposition."
وَالرسل صلى الله عَلَيْهِم وَسلم بعثوا لتقرير الْفطْرَة وتكميلها لَا لتغيير الْفطْرَة وَتَحْوِيلهَا وَإِذا كَانَ الْقلب محبا لله وَحده مخلصا لَهُ الدّين لم يبتل بحب غَيره فضلا أَن يبتلى بالعشق وَحَيْثُ ابتلى بالعشق فلنقص محبته لله وَحده,"The Messengers were sent to affirm and re-establish the natural disposition and to perfect it, not to alter it. So when the heart loves Allah Alone, making the religion sincerely for Him, it will not be tried by the love of anyone else, not to mention be tried with passionate love because were it to be afflicted with passionate love then this would diminish its loving Allah alone."
وإذا كانت في ضوء الشمس وفي الأضواء القوية خفيت التقازيح والمحاسن التي تظهر فيها إذا كانت في الظل وفي الأضواء المنكسرة.,But when placed in sunlight or in other strong lights those rainbow colours and beautiful features which were visible in shadow and in subdued light become invisible.
والظلمة تظهر الحسن. وذلك أن الكواكب إنما تظهر في الظلام. وكذلك المصابيح والشموع والنيران إنما يظهر حسنها في سواد الليل وفي المواضع المظلمة، وليس يظهر حسنها في ضوء النهار وفي الأضواء القوية. والكواكب في الليالي المظلمة أحسن منها في الليالي المقمرة.,"Darkness causes beauty to appear. For the stars are visible only in darkness. And, similarly, the beauty of lamps, candles and fires only appears in the darkness of night or in darkened places, but not in daylight or in strong lights. And the stars are more beautiful in dark nights than in moonlit nights."
والتشابه يفعل الحسن. وذلك أن أعضاء الحيوان المتماثلة ليس تحسن إلا إذا كانت متشابهة.,Similarity produces beauty. For paired organs of an animal are beautiful only when they are similar.
فإن العينين إن كانت مختلفتي الشكل وكانت إحداهما مستديرة والأخرى مستطيلة كانت في غاية القبح. وكذلك إن كانت إحداهن أكبر من الأخرى.,"Thus if the eyes are of different shapes, as when one is round and the other elongated, they will be extremely ugly. They will also be found ugly if one is black and the other blue, and likewise if one is larger than the other."
وكذلك الوجنتان إن كانت إحداهن جاحظة والأخرى غائرة وكانت في غاية القبح.,"And, again, if one cheek is sunken and the other bulging, both will look extremely ugly."
وَلِهَذَا لما كَانَ يُوسُف محبا لله مخلصا لَهُ الدّين لم يبتل بذلك بل قَالَ تَعَالَى يُوسُف كَذَلِك لنصرف عَنهُ السوء والفحشاء إِنَّه من عبادنَا المخلصين,"This is why when Yusuf was tried with this passionate love (directed to him) his love of Allah Alone, making the religion sincerely for him, did not allow him to be overcome by this, rather Allah said, Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely he was one of Our chosen, guided slaves. [Surah Yusuf (12) : 24]"
وكذلك الحاجبان إن كان أحدهما غليظاً والآخر دقيقاً كانا في غاية القبح. وكذلك إن كان أحدهما طويلاً والآخر قصيراً كانا مستقبحين. فجميع أعضاء الحيوانان متماثلة ليس تحسن إلا إذا كانت متشابهة.,"In the same way, eyebrows are extremely ugly if one is thick and the other narrow; they will also look ugly if one is long and the other short. Thus all paired organs of animals are beautiful only when they are similar."
وَأما امْرَأَة الْعَزِيز فَكَانَت مُشركَة هِيَ وقومها فَلذَلِك ابْتليت بالعشق وَمَا يبتلى بالعشق أحد إِلَّا لنَقص توحيده وإيمانه وَإِلَّا فالقلب الْمُنِيب إِلَى الله الْخَائِف مِنْهُ فِيهِ صَار فَإِن يصرفانه عَن الْعِشْق,"As for the wife of al-‘Aziz, it was because she was and her nation were polytheists that she was afflicted with passionate love. No one, is afflicted with passionate love except that this diminishes his singling ou t Allah Alone for worship and his faith. The heart that repents to Allah, fearing Him, has two routes by which it can remove this passionate love:"
وكذلك النقوش وحروف الكتابة ليس تحسن إلا إذا كانت الحروف المتماثلة منها والأجزاء المتماثلة منها متشابهة.,"Again, designs and the letters of a script are beautiful only when identical letters or parts are similar."
والاختلاف يفعل الحسن. وذلك أن أشكال أعضاء الحيوان مختلفة الأجزاء، وليس تحسن إلا على ما هي عليه من الاختلاف.,"Dissimilarity produces beauty. For the shapes of animals’ organs are of dissimilar parts, and without this dissimilarity they would cease to be beautiful."
وذلك أن الأنف لو أنه متساوي الغلظ أوله مساوي الغلظ لآخره لكان في غاية القبح. وليس حسنه إلا باختلاف طرفيه وانخراطه.,A nose [e.g.] would look very ugly if it were of equal thickness from beginning to end; its beauty is only due to the difference between its ends and to its conical shape.
وكذلك الحاجبان ليس حسنهما إلا إذا كان طرفاهما أدق من بقيتهما. وكذلك جميع أعضاء الحيوان إذا تؤملت يوجد حسنها إنما هو اختلاف أشكال أجزائها.,"Likewise, eyebrows are beautiful only when they are narrower at the ends than elsewhere. When all the organs of animals are examined, their beauty will be found to be due to the difference in the shapes of their parts."
أَحدهمَا إنابته إِلَى الله ومحبته لَهُ فَإِن ذَلِك ألذ وَأطيب من كل شَيْء فَلَا تبقى مَعَ محبَّة الله محبَّة مَخْلُوق تزاحمه وَالثَّانِي خَوفه من الله فَإِن الْخَوْف المضاد للعشق يصرفهُ وكل من احب شَيْئا بعشق أَو بِغَيْر عشق فَإِنَّهُ يصرف عَن محبته بمحبة مَا هُوَ احب إِلَيْهِ مِنْهُ إِذا كَانَ يزاحمه,"1) Repenting to Allah and loving Him, for indeed this is more satisfying and purer than anything else, and nothing will be left to love along side Allah.
2) Fearing Allah, for indeed fear is the opposite of passionate love and removes it
So everyone who loves something, with passion or otherwise, then this love can be removed by loving that which is more beloved to compete with it."
وينصرف عَن محبته بخوف حُصُول ضَرَر يكون ابغض إِلَيْهِ من ترك ذَاك الْحبّ فَإِذا كَانَ الله احب إِلَى العَبْد من كل شَيْء وأخوف عِنْده من كل شَيْء لم يحصل مَعَه عشق وَلَا مزاحمة إِلَّا عِنْد غَفلَة أَو عِنْد ضعف هَذَا الْحبّ وَالْخَوْف بترك بعض الْوَاجِبَات وَفعل بعض الْمُحرمَات,"This love can also be removed by fearing the occurrence of a harm that is more hateful to one than leaving this love. So when Allah is more beloved to the servant than anything else, and more feared by him than anything else, then he will not fall into passionate love or find any love that would compete with his love of Allah, except in the case of negligence or at a time when this love and fear has become weak by his leaving some of the obligatory duties and by performing some of the prohibited actions."
فَإِن الْإِيمَان يزِيد بِالطَّاعَةِ وَينْقص بالمعصية فَكلما فعل العَبْد الطَّاعَة محبَّة لله وخوفا مِنْهُ وَترك الْمعْصِيَة حبا لَهُ وخوفا مِنْهُ قوى حبه لَهُ وخوفه مِنْهُ فيزيل مَا فِي الْقلب من محبَّة غَيره ومخافة غَيره,"For indeed faith increases with obedience and decreases with disobedience, so each time a servant obeys Allah out of love and fear, and leaves a prohibited action out of love and fear, his love and fear becomes stronger, and any love or fear of anything else besides Allah will disappear from his heart."
وكذلك النقوش وحروف الكتابة لو تساوت أجزاؤها في الغلظ لما كانت مستحسنة.,"And, similarly, designs and the letters of a script will not look beautiful if their parts are of equal thickness."
وَهَكَذَا أمراض الْأَبدَان فَإِن الصِّحَّة تحفظ بِالْمثلِ وَالْمَرَض يدْفع بالضد فصحة الْقلب بِالْإِيمَان تحفظ بِالْمثلِ وَهُوَ مَا يُورث الْقلب إِيمَانًا من الْعلم النافع وَالْعلم الصَّالح فَتلك أغذية لَهُ كَمَا فِي حَدِيث ابْن مَسْعُود مَرْفُوعا وموقوفا,"The same is true for the sickness of the body: for the health of the body is preserved by the same, and the sickness is repressed by the opposite. The correctness of the faith in the heart is preserved by its like, meaning that which would breed faith in the heart from the beneficial knowledge and righteous action for these are its nourishment as occurs in the hadith of Ibn Mas’ud, reported as his saying and as a hadith of the Messenger"
إِن كل آدب يحب أَن تُؤْتى مأدبته وَإِن مأدبة الله هِيَ الْقُرْآن,"Indeed every host loves that people come to his table spread, and indeed the table spread of Allah is the Qur’an. So the Qur’an is the table spread of Allah."
وذلك أن أطراف الحروف وأواخر التعريقات إنما تحسن إذا كانت مستدقة وأدق من بقية الحروف.,"For the extremities of letters and the ends of their deep curves are beautiful only when they are narrow, that is, narrower than the remaining parts of the letters."
ولو تساوت أواخر الحروف وأوساطها وأوائلها ووصولها وتعليقاتها، وكانت جميعها في الغلظ على هيئة واحدة، لكان الخط في غاية القبح. فالاختلاف قد يفعل الحسن في كثير من صور المبصرات.,"A script would be very ugly if its letters were of equal thickness and of the same shape at their ends, middles, beginnings, junctions and joints. Dissimilarity therefore produces beauty in many of the forms of visible objects."
والآدب المضيف فَهُوَ ضِيَافَة الله لِعِبَادِهِ آخر اللَّيْل وأوقات الْأَذَان وَالْإِقَامَة وَفِي سُجُوده وَفِي أدبار الصَّلَوَات وَيضم إِلَى ذَلِك الاسْتِغْفَار فَإِنَّهُ من اسْتغْفر الله ثمَّ تَابَ إِلَيْهِ متعهُ مَتَاعا حسنا إِلَى اجل مُسَمّى وليتخذ وردا من الْأَذْكَار فِي النَّهَار وَوقت النّوم,"From those things that nourish the heart are supplication at the end of the night, the times of Adhan and Iqamah, in his prostration, at the ends of the prayers  – add to this repentance. For indeed the one who repents to Allah and then in turn Allah forgives him, He will then give him enjoyment for an appointed time. That he takes to reciting the reported adhkdr for the day and at the time he sleeps."
وليصبر على مَا يعرض لَهُ من الْمَوَانِع والصوارف فَإِنَّهُ لَا يلبث أَن يُؤَيّدهُ الله بِروح مِنْهُ وَيكْتب الْإِيمَان فِي قلبه وليحرص على إِكْمَال الْفَرَائِض من الصَّلَوَات الْخمس باطنة وظاهرة فَإِنَّهَا عَمُود الدّين,"That he bears with patience what he is enticed with that would divert him from all of this, for Allah will immediately aid him with a spirit from Him and write faith in his heart. That he be eager to complete the obligatory duties such as the five prayers inwardly and outwardly for they are the pillars of the religion."
وَليكن هجيراه لَا حول وَلَا قُوَّة إِلَّا بِاللَّه فَإِنَّهَا بهَا تحمل الأثقال وتكابد الْأَهْوَال وينال رفيع الْأَحْوَال,"That his words of recourse be for by them heavy burdens can be born, horrors can be overcome, and the servant be gifted with the best of conditions to live in."
فقد تبين مما ذكرناه آن كل واحد من المعاني الجزئية التي تدرك بحاسة البصر التي بينا تفصيلها قد تفعل الحسن على انفراده. وإذا استقرئت وجد كل واحد من هذه المعاني قد تفعل الحسن في مواضع كثيرة.,"It is therefore clear from what we have said that each of the particular visible properties we have shown in detail produces beauty by itself. If an inspection is made of them, every one of these properties will be found to produce beauty in many situations."
وَلَا يسأم من الدُّعَاء والطلب فَإِن العَبْد يُسْتَجَاب لَهُ مَا لم يعجل فَيَقُول قد دَعَوْت ودعوت فَلم يستجب لي وليعلم أَن النَّصْر مَعَ الصَّبْر وَأَن الْفرج مَعَ الكرب وَإِن مَعَ الْعسر يسرا,"That he should not give up the supplication and seeking help from Allah, for the servant will be answered as long as he is not hasty, saying I have supplicated and supplicated but I have not been answered. That he should know that help comes with patience, that relief comes after anxiety and distress, that after every period of difficulty there follows a period a period of ease."
وإنما ذكرنا ما ذكرناه على طريق المثال، وليستدل بكل واحد من الأمثلة على نظائره، وليتطرق به إلى استقراء أمثاله من أراد البحث عن كيفية تأثيرات هذه المعاني في الصور المستحسنة.,"We have mentioned only some of these as examples, so that inferences can be made from each of these examples to similar ones, and in order that they may be used as a guide towards a survey of similar cases by whoever wishes to investigate the manner in which these properties affect beautiful-looking forms."
إلا أنه ليس تفعل هذه المعاني الحسن في كل المواضع ولا يفعل الواحد من هذه المعاني الحسن في كل صورة يحصل فيها ذلك المعنى، بل في بعض الصور دون بعضها.,"These properties, however, do not produce beauty in all situations, nor does any of them produce it in every form in which they occur, but in some forms rather than others."
وَلم ينل أحد شَيْئا من ختم الْخَيْر نَبِي فَمن دونه إِلَّا بِالصبرِ,That he knows that no prophet or one less than him was re-warded with a good end except as a result of his being patient.
ومثال ذلك العظم ليس يفعل الحسن في كل جسم مقتدر العظم.,"Magnitude, for example, does not produce beauty in every body of a sizable magnitude."
وكذلك اللون: ليس كل لون يفعل الحسن، ولا اللون الواحد يفعل الحسن في كل جسم يحصل فيه ذلك اللون. وكذلك الشكل: ليس كل شكل يفعل الحسن.,"Nor does the same colour produce beauty in every body in which this colour exists. Similarly, not every shape produces beauty."
وكل واحد من المعاني الجزئية التي ذكرناها تفعل الحسن بانفراده، ولكن في بعض المواضع دون بعضها وعلى بعض الصفات دون بعضها.,"Thus each one of the particular properties we have mentioned can singly produce beauty, but in some situations rather than others and under certain conditions to the exclusion of others."
وأيضاً فإن هذه المعاني قد تفعل الحسن باقتران بعضها ببعض. وذلك أن الخط الحسن هو الذي تكون أشكال حروفه أشكالاً مستحسنة وتأليف بعضها ببعض تأليفاً مستحسناً، وهو غاية حسن الخط.,Now these properties also produce beauty by being joined with one another. For a beautiful script is one whose letters have beautiful-looking shapes and are in beautiful composition with one another — which is perfect beauty in a script.
وَالْحَمْد لله رب الْعَالمين وَله الْحَمد والْمنَّة على الاسلام وَالسّنة حمدا يُكَافِئ نعمه الظَّاهِرَة والباطنة وكما يَنْبَغِي لكرم وَجهه وَعز جَلَاله وَصلى الله على سيدنَا مُحَمَّد وعَلى آله وَأَصْحَابه وأزواجه امهات الْمُؤمنِينَ وَالتَّابِعِينَ لَهُم بِإِحْسَان إِلَى يَوْم الدّين وَسلم تَسْلِيمًا كثيرا,"And all praise and thanks are due to Allah, the Lord of Crea-tion. To Him belongs praise and grace for guiding us to Islam and the Sunnah, a praise that Would suffice His favours to us outwardly and inwardly, as in required for the nobility of His Face and might of His Magnificence. Abundant Peace and Blessings be upon our master, Muhammad, and upon his family, Companions, his wives – the mothers of the believers, and all those that follow them in good until the Day of Judgement."
فإن الخط الذي يجتمع فيه هذان المعنيان أحسن من الخط الذي يكون فيه أحد هذين المعنيين دون الآخر. فغاية حسن الخط إنما يكون من اقتران الشكل والوضع.,Thus a script which combines these two properties is more beautiful than one which has one of them without the other. Perfect beauty in a script comes only from the conjunction of shape and position.
وكذلك الألوان المشرقة الرائقة والنقوش إذا كانت مرتبة ترتيباً منتظماً متشاكلاً كانت أحسن الألوان والنقوش التي ليس لها ترتيب منتظم. وكذلك صور أشخاص الناس والحيوانات قد يظهر فيها الحسن من اقتران المعاني الجزئية التي فيها.,"Similarly, bright and pure colours and designs are more beautiful when regularly and uniformly ordered than when they have no regular order. Again, beauty may appear in forms of individual men and animals on account of the combination of particular properties in them."
وذلك أن كبر العينين الكبر المعتدل مع تلويز شكلها أحسن من العين التي ليس لها إلا الكبر فقط أو التلويز فقط.,For eyes of moderate size and almond shape are more beautiful than eyes having only one or the other of these properties.
وكذلك سهولة الخدين مع ورقة اللون أحسن من الخدين السهلين مع انكساف اللون وأحسن من الخدين الجاحظين وإن كانا رقيقي اللون.,"Similarly, cheeks which are both flat and of delicate colour are more beautiful than cheeks that are flat but of pale colour or those that are bulging and of delicate colour."
وكذلك استدارة الوجه مع رقة اللون أحسن من صغر الفم مع غلظ الشفتين وأحسن من رقة الشفتين مع سعة الفم. وهذا المعنى كثير التيقن.,"Again, roundness of face and delicate colour are together more beautiful than when one of them is without the other. Similarly, a small mouth with thin and moderately sized lips is more beautiful than one that is small with thick lips or one that is wide with thin lips. This state of affairs is, therefore, most certain."
وإذا استقرئت الصور المستحسنة في جميع المبصرات وجد اقتران المعاني الجزئية التي تكون في الصور تفعل فيها أنواعاً من الحسن لا يفعله الواحد من المعاني على انفراده. وأكثر الحسن الذي يدرك بحاسة البصر إنما يتقوم من اقتران هذه المعاني بعضها ببعض.,"Thus if a survey is made of beautiful-looking forms in all visible objects, the conjunction of particular properties will be found to produce in them kinds of beauty not brought about by any single one of these properties. And most of the beauty perceived by the sense of sight consists in the combination of these properties with one another."