أنَThatالكَلَامَthe speechفِيinدَوَاءِthe medicineهَذَاthisالدَّاءِdiseaseمِنْfromطَرِيقَتَيْنِtwo ways::أَحَدُهُمَاone of themحُصُولُهَاits occurrence،,وَالثَّانِيand the secondقَلْعُهَاto remove itبَعْدَafterنُزُولِهَاits descent.
That the speech about the medicine for this disease is from two ways: one of them being its occurrence, and the second being its removal after it has occurred.
حَسْمٍStoppingمَادَّتِهِits materialقَبْلَbefore
Stopping its material before it occurs.
أَمَّاAs forالطَّرِيقِthe wayالأوَّلِthe firstالْمَانِعِthat preventsمِنْfromحُصُولِoccurrenceالدَّاءِthe disease،,فَهُوَit isأَمْرَانِtwo matters::أَحَدُهُمَاone of themغَضٌّloweringالْبَصَرِthe gaze،,وَذَكَرَand the author mentionedالمُؤَلِّفُthe authorجُمْلَةًa numberمِنْofفَوَائِدِهِits benefits،,وَالأمْرُand the second matterالثَّانِيthe secondأَنْis toيَشْتَغِلَbusy himselfالْقَلْبَthe heartبِمَاwith whatيَصُدَّهُprevents himعَنْfromالْوُقُوعِfallingفِيintoشَرَكِthe trapالعِشْقِof love.
As for the first way that prevents the occurrence of the disease, it consists of two matters: one of them is lowering the gaze, and the author mentioned a number of its benefits, and the second matter is for the heart to busy itself with what prevents it from falling into the trap of love.
وَهُوَAnd it isإِمَّاeitherخَوْفٍa fearfulمُقَلِّقٍanxietyأَوْorحُبٍّloveمُزْعِجٍdisturbing.
And it is either a fearful anxiety or a disturbing love.
ثُمَّThenتَكَلَّمَhe spokeعَلَىaboutالحُبِّlove،,وَقَالَand said::لَاNoيُمْكِنُit canأَنْthatيَجْتَمِعَbe combinedفِيinالْقَلْبِthe heartحُبُّloveالْمَحْبُوبِof the belovedالأَعْلَىthe highestوَعِشْقٌand the passionالصُّورِfor images،,بَلْratherهُمَاthey areضِدَّانِoppositesلَاthat do notيَتَلَاقَيَانِmeet.وَالْمَحَبَّةُAnd true loveالصَّادِقَةُis sincereتَقْضِيnecessitatesتَوْحِيدَthe onenessالْمَحْبُوبِof the beloved،,وَأَوْضَحَand made it clearأَنَّthatأَصْلَthe essenceالشِّرْكِof partnershipبِاللَّهِwith Allahهُوَisالإِشْرَاكُassociating othersبِهِwith Himفِيinالْمَحَبَّةِloveوَذَكَرَand mentionedمَرَاتِبَthe ranksالْمَحَبَّةِof loveوَأَنَّand thatالْعَاقِلَthe wise personيُؤَثِّرُprefersأَعْلَىthe highestالمَحَبَّةِloveعَلَىoverأَدْنَاهَاthe lowest.وَأَنَّAnd thatأَصْلَthe essenceالسَّعَادَةِof happinessمَحَبَّةٌis the loveاللَّهِof Allahوَحْدَهُaloneوَمَحَبَّةٌand the loveمَاof whatيُحِبُّهُHe lovesاللَّهُAllah
Then he spoke about love, saying: it cannot be that the love of the highest beloved and the passion for images coexist in the heart, rather they are opposites that do not meet. True love necessitates the oneness of the beloved, and he made it clear that the essence of associating others with Allah is associating with Him in love. He mentioned the ranks of love, and that the wise person prefers the highest love over the lowest, and that the essence of happiness is the love of Allah alone and the love of what Allah loves.
أَمَّاAs forالطَّرِيقِthe wayالثَّانِيthe secondوَهُوَand it isقَلْعُremovingمَادَّةِthe materialالعِشْقِof loveبَعْدَafterنُزُولِهَاits descent،,فَبَدَأَhe beganالكَلَامَthe discourseعَلَيْهَاon itبِأَنْby stating thatهَذَاthisالْمَرَضَdiseaseإِنَّمَاis onlyحَكَىٰهُdepicted byاللَّهُAllahسُبْحَانَهُthe Exaltedعَنْaboutطَائِفَتَيْنِtwo groupsمِنَofالنَّاسِpeople،,وَهُمَاand they areاللُّوطِيَّةُthe male homosexualsوَالنِّسَاءِand women،,وَفَصَّلَand detailedتَوَافُرَthe strong presenceالدَّوَاعِيof motivesالْقَوِيَّةِstrongإِلَىtoالْفَاحِشَةِthe immoralفِيinقِصَّةِthe storyيُوسُفَof Joseph،,وَكَيْفَand howآثَرَJoseph preferredيُوسُفَJosephعَلَيْهِupon himالسَّلاَمُpeaceمَرْضَاةَthe pleasureاللَّهِof Allahوَخَوْفَهُand his fear،,وَحَبَّهُand his love forحُبِّهِhis loveاللَّهِof Allahعَلَىtoأَنْchooseاخْتَارَhe choseالسِّجْنَthe prisonعَلَىoverمَاwhatدَعَتْهُshe called him toإِلَيْهِto.امْرَأَةٌA womanالْعَبِيزِthe Aziz.ثُمَّThenذَكَرَhe mentionedأَنَّthatعِشْقَthe passionالصُّورِfor imagesأَقْسَامٌhas types،,وَأَنَّهَاand that itتَارَةًsometimesيَكُونُisكُفْرًاdisbelief،,كَمَنْlike someoneاتَّخَذَwho takesمَعْشُوقَهُhis belovedنِدًّاas a rivalيُحِبُّهُto love himكَمَاasيُحِبُّhe lovesاللَّهَAllah،,بَلْratherيُقَدِّمُhe prioritizesبَعْضَهُمْsome of themرِضَاthe pleasureمَعْشُوقَهُof his belovedعَلَىoverرِضَاthe pleasureرَبِّهِof his Lord،,قَالَhe said::فَهَذَاThisالعِشْقُpassionالكُفْرِيُّof disbeliefالشِّرْكِيُّof associating partnersلَاdoes notيُغَفَّرُforgiveلِصَاحِبِهِthe one who has it.وَهَكَذَاAnd likewiseحَالُthe stateأَكْثَرِof mostعُشَّاقِof loversالصُّورِof imagesإِذَاifتَأَمَّلْتَهَاhe reflects upon it..
As for the second way, which is the removal of the material of passion after it has descended, he began the discussion by stating that this disease is only depicted by Allah about two groups of people, namely, the male homosexuals and the women, and he detailed the strong presence of motives to immorality in the story of Joseph, and how Joseph preferred the pleasure of Allah and his fear, and his love for the love of Allah led him to choose prison over what the woman of the Aziz called him to. Then he mentioned that the passion for images has types, and that sometimes it is disbelief, like someone who takes his beloved as a rival, loving him as he loves Allah, rather he prioritizes the pleasure of his beloved over the pleasure of his Lord, he said: This passion of disbelief and associating partners is not forgiven for its owner. And likewise is the state of most lovers of images if he reflects upon it.
ثُمَّThenبَيَّنَhe explainedعِلَاجَthe treatmentهَذَاthisالدَّاءَdiseaseالْقِتَالَthe fight،,وَهُوَand it isأَنْthatيَعْرِفَthe person knowsالْإِنْسَانَthe human beingأَنْthatمَاwhatابْتُلِيَhe is afflictedبِهِby itهُوَisمُضَادٌّantitheticalلِلْتَّوْحِيدِto monotheism،,ثُمَّand thenيَأْتِيhe comesمِنَfromالْعِبَادَاتِthe acts of worshipالظَّاهِرَةِthe outwardوَالْبَاطِنَةِand inwardبِمَاwith whatيُشْغِلُoccupiesقَلْبَهُhis heart
Then he explained the treatment for this disease is the fight, and it is that the person knows that what he is afflicted with is antithetical to monotheism, and then he comes with the outward and inward acts of worship that occupy his heart.