لَهَا
to itالْجُزَيْئَاتُ،
the details,to it the details,
فَيُنْشِدُونَهُ
so they recite itفِي
inنَوَادِيهِمْ
their clubsوَمَحَافِلِهِمْ
and their gatheringsوَيُشِيعُونَ
and they spreadفِيهَا
in itالْعُذُوبَةَ،
the sweetness,وَالْمُتْعَةَ،
and the pleasure,وَيُشْعِلُونَ
and they kindleفِيهَا
in itالْحَرَارَةَ.
the warmth.so they recite it in their clubs and gatherings, spreading sweetness and pleasure in it, and kindling warmth in it.
الْعَقْلُ
The intellectيَنْظُرُ
looksإِلَى
atالْقَدْرِ
the sharedالْمُشْتَرَكِ،
amount,وَالذَّوْقُ
and the tasteيَنْظُرُ
looksإِلَى
atالْحَلَاوَةِ
the pureالْخَالِصَةِ:
sweetness:The intellect looks at the shared amount, and the taste looks at the pure sweetness:
وَنَحْنُ
And we- عِنْدَمَا -
- when -نَنْظُرُ
we look atهَذِهِ
theseالْخِلَافَاتِ
differencesوَنَتَأَمَّلُ
and ponderفِيهَا
upon them,لَا
we do notنَخْرُجُ
arriveبِنَتِيجَةٍ
at a conclusionإِلَّا
exceptأَنَّ
thatالْقَدْرَ
the amountالْمُشْتَرَكَ
sharedبَيْنَهَا
between themهُوَ
isالتَّوَافُقُ
the approximateالتَّقْرِيبِيُّ،
agreement,لَا
notغَيْرُ،
other,وَالْعَقْلُ
and the intellectيَنْظُرُ
looksإِلَى
atهَذِهِ
thisالْحَقِيقَةِ
overall realityالْإِجْمَالِيَّةِ،
and the sharedوَالْقَدْرِ
amount,الْمُشْتَرَكِ،
and has no concernوَلَا
with the details,هَمَّ
and the soundلَهُ
taste lovesفِي
the pureالتَّفَاصِيلِ،
sweetnessوَالذَّوْقُ
and has noالسَّلِيمُ
relation toيُحِبُّ
the longالْعُذُوبَةَ
or extendedالْخَالِصَةَ
sea.وَلَا
andعَلَاقَةَ
weلَهُ
when weبِالْبَحْرِ
look atالطَّوِيلِ
theseأَوْ
differencesالْمَدِيدِ.
and reflectAnd we - when - we look at these differences and reflect upon them, we do not arrive at a conclusion except that the shared amount between them is the approximate agreement, nothing else. And the intellect looks at this overall reality and the shared amount, having no concern with the details, and the sound taste loves the pure sweetness, having no relation to the long or extended sea.
مُرَاعَاةُ
The regard ofالْقُرْآنِ
the Noble Quranالْكَرِيمِ
for thisلِهَذَا
overall sharedالذَّوْقِ
taste:The regard of the Noble Quran for this overall shared taste:
وَحِينَمَا
And whenشَاءَ
God willedاللَّهُ
- majestic- جَلَّتْ -
is His power -قُدْرَتُهُ
to address- أَنْ
this humanيُخَاطِبَ
being madeهَذَا
from a handfulالْإِنْسَانَ
of clayالْمَصْنُوعَ
(His powerمِنْ
and mercy willed)قَبْضَةٍ
to regardمِنْ
this overallطِينٍ
beauty(شَاءَتْ
and sharedقُدْرَتُهُ
beauty,وَرَحْمَتُهُ)
not thoseأَنْ
conventional rulesيُرَاعِيَ
which a peopleهَذَا
take,الْحَسَنَ
and a groupالْإِجْمَالِيَّ
tends toوَالْجَمَالَ
rather thanالْمُشْتَرَكَ،
another.لَا
And whenتِلْكَ
the wisdomالْقَوَاعِدَ
of the Holy Kingالْمُصْطَلَحَةَ
- glorifiedالَّتِي
is His state -يَأْخُذُهَا
willed to addressشَعْبٌ،
peopleوَتَمِيلُ
according toإِلَيْهَا
their speech,And when God - majestic is His power - willed to address this human being made from a handful of clay (His power and mercy willed) to regard this overall beauty and shared beauty, not those conventional rules which a people take, and a group tends to rather than another. And when the wisdom of the Holy King - glorified is His state - willed to address people according to their speech,
جَمَاعَةٌ
it was from Himدُونَ
that He formulatedأُخْرَى.
this simpleوَحِينَ
originشَاءَتْ
and shared secretحِكْمَةُ
in His speech.الْمَلِكِ
Not thoseالْقُدُّوسِ
laws and controls- عَزَّ
which changeشَأْنُهُ -
according toأَنْ
the changingيُخَاطِبَ
of tasteالنَّاسَ
and era,عَلَى
and which do notقَدْرِ
settle uponكَلَامِهِمْ،
one state.كَانَ
Regard ofمِنْهُ
conventional lawsأَنْ
is evidenceضَبَطَ
of incapacityهَذَا
and ignorance,الْأَصْلَ
and the Quranالْبَسِيطَ
is innocentوَالسِّرَّ
of both.الْمُشْتَرَكَ
And the realityفِي
- whichكَلَامِهِ.
should beلَا
perceived -تِلْكَ
is thatالْقَوَانِينُ
regardوَالضَّوَابِطُ
ofالَّتِي
conventionalتَتَغَيَّرُ
lawsحَسَبَ
isتَغَيُّرِ
evidenceالذَّوْقِ
of incapacityوَالْعَصْرِ،
and ignorance,وَالَّتِي
and the Quranلَا
is innocentتَسْتَقِرُّ
ofعَلَى
both.حَالٍ
Andوَاحِدٍ.
the realityمُرَاعَاةُ
- whichالْقَوَانِينِ
should beالْاصْطِلَاحِيَّةِ
perceived -دَلِيلٌ
is thatعَلَى
regardالْعَجْزِ
ofوَالْجَهْلِ
conventionalوَالْقُرْآنُ
lawsمِنْهُمَا
isبَرِيءٌ.
evidenceوَالْحَقِيقَةُ
of incapacity- الَّتِي
and ignorance,يَنْبَغِي
and the Quranأَنْ
is innocentيَتَفَطَّنَ
ofلَهَا -
both.أَنَّ
Andمُرَاعَاةَ
the realityالْقَوَانِينِ
- whichالْاصْطِلَاحِيَّةِ
should beتُعْتَبَرُ
perceived -دَلِيلًا
is thatعَلَى
regardالْعَجْزِ
ofوَالْجَهْلِ،
conventionalوَالْقُرْآنُ
lawsمِنْهُمَا
isبَرِيءٌ
evidenceجَمِيعًا
of incapacityit was from Him that He formulated this simple origin and shared secret in His speech. Not those laws and controls which change according to the changing of taste and era, and which do not settle upon one state. Regard of conventional laws is evidence of incapacity and ignorance, and the Quran is innocent of both. And the reality - which should be perceived - is that regard of conventional laws is evidence of incapacity and ignorance, and the Quran is innocent of both.