عَنْAboutنَفْسِهِhimselfوَحُبِّهِand his loveوَيَغِيبُand he is absentبِمَذْكُورِهِby his mentionعَنْfromذِكْرِهِhis remembranceوَبِمَعْرُوفِهِand by his kindnessعَنْfromمَعْرِفَتِهِhis knowledgeوَبِمَوْجُودِهِand by his existenceعَنْfromوُجُودِهِhis existenceحَتَّىuntilلَاnotيَشْهَدُwitnessإِلَّاexceptمَحْبُوبَهُhis beloved
About himself and his love, and he becomes absent from his mention, and from his kindness, from his knowledge, and by his existence from his existence, until he does not witness except his beloved.
فَيَظُنُّSo he thinksفِيinزَوَالِهِthe disappearanceتَمْيِيزِهِof his distinctionوَandنَقْصِهِthe deficiencyعَقْلِهِof his mindوَسُكَرهand his drunkennessأَنَّهُthat heهُوَisمَحْبُوبُهُhis beloved
So he thinks that in the disappearance of his distinction and the deficiency of his mind and drunkenness, that he is his beloved.
كَمَاAsقِيلَit was saidإِنَّthatمَحْبُوبًاa belovedوَقَعَfellفِيintoالْبَحْرِthe seaفَأَلْقَىand threwالْمُحِبُّthe loverنَفْسَهُhimselfخَلْفَهُbehind him
As it was said that a beloved fell into the sea, and the lover threw himself behind him.
فَقَالَSo he saidأَنَاIوَقَعْتُfellفَأَنْتَand youمَاwhatالَّذِيthatأَوْقَعَكَcaused you to fallفَقَالَHe saidغِبْتُI was absentبِكَwith youعَنِّيfrom me
So he said, 'I have fallen, so what caused you to fall?' He said, 'I was absent with you from me.'
فَظُنَنْتُSo I thoughtأَنَّكَthat youأَنَاare meفَلَاSo surelyرَيْبَthere is no doubtأَنَّthatهَذَاthisخَطَأٌis a mistakeوَضَلَالٌand misguidance
So I thought that you are me; surely, this is a mistake and misguidance.
لَكِنْButإِنْifكَانَit wasهَذَاthisلِقَاءَmeetingالْمَحَبَّةِof loveوَandالذِّكْرِremembranceمِنْwithoutغَيْرِanyأَنْthatيَحْصُلَoccursعَنْfromسَبَبٍa causeمَحْظُورٍprohibitedزَالَwhich caused the disappearanceبِهِwith itعَقْلُهُhis mindكَانَwasمَعْذُورًاexcused
But if this is a meeting of love and remembrance without there being a prohibited cause that caused the disappearance of his mind, he would be excused.
فَلَاSo notيَكُونَhe should beمُؤَاخَذًاheld accountableبِمَاfor whatيَصْدُرُissuesمِنْهُfrom himمِنَofالْكَلَامِthe speechفِيinهَذِهِthisالْحَالِstateالَّتِيin whichزَالَتْhis mind became absentفِيهَاin itعَقْلُهُhis mindبِغَيْرِwithoutسَبَبٍa causeمَحْظُورٍprohibited
So he should not be held accountable for what issues from him in this state in which his mind became absent without a prohibited cause.
كَمَاAsقِيلَit was saidفِيinعُقَلَاءِthe rational ofالْمَجَانِينِthe insaneأَنَّهُمْthat they areقَوْمٌa peopleآتَاهُمُgiven to themاللَّهُGodعُقُولًاmindsوَأَحْوَالًاand statesفَسَلَبَand took awayعُقُولَهُمْtheir mindsوَandأَبْقَىretainedأَحْوَالَهُمْtheir statesوَandأَسْقَطَremovedمَاwhatفُرِضَwas prescribedبِمَاby whatسَلَبَwas taken away
As it was said in the rational of the insane that they are a people whom God has given minds and states, and He took away their minds and retained their states and removed what was prescribed by what was taken away.
وَأَمَّاAnd as forإِذَاifكَانَwasالسَّبَبُthe causeالَّذِيthatبِهِby whichزَوَالُthe disappearanceالْعَقْلِof the mindمَحْظُورًاis prohibitedلَمْnotيَكُنْbeالسَّكْرَانُthe drunken
And as for if the cause by which the mind disappears is prohibited, the drunken person cannot be excused.
وَإِنْAnd ifكَانَhe is notلَاnotيُحْكَمُjudgedبِكُفْرِهِfor his disbeliefفِيinأَصَحِّthe most correctالْقَوْلَيْنِof the two sayingsكَمَاasلَاnotيَقَعُoccursطَلَاقُهُhis divorce
And if he is not judged for his disbelief in the most correct of the two sayings, just as his divorce does not occur in the most correct of the two sayings.
وَإِنْAnd ifكَانَwasالنِّزَاعُthe disputeفِيهِregarding itمَشْهُورًاfamous
And if the dispute regarding it is famous.
وَقَدْAnd we haveبَسَطْنَاexpandedالْكَلَامَthe discussionفِيinهَذَاthisوَفِي مَنْand about those whoيُسَلِّمُونَsurrender toلَهُhimحَالَهُhis stateوَandمَنْwhoلَاnotيُسَلِّمُsurrender inفِيtheقَاعِدَةٍprincipleذَلِكَof that
And we have expanded the discussion in this and about those who surrender to him and those who do not surrender in the principle of that.
وَAndبِكُلِّin anyحَالٍcaseفَالفَنَاءُthe annihilationالَّذِيthatيُفْضِيleadsبِصَاحِبِهِits ownerإِلَىtoمِثْلِsomething likeهَذَاthisحَالٍstateنُقَاصٍof deficiency
And in any case, the annihilation that leads its owner to something like this state is of deficiency.
وَإِنْAnd ifكَانَwasصَاحِبُهُits ownerغَيْرَnotمُكَلَّفٍobligated
And if its owner is not obligated.
وَلِهَذَاAnd for thisلَمْnotيُذْكَرْis mentionedمِثْلُsuchهَذَاthisعَنْfromالصَّحَابَةِthe companionsالَّذِينَwhoهُمْthey areأَفْضَلُthe bestالأُمَّةِof the nation
And for this, such is not mentioned from the companions who are the best of the nation.
وَلَاAnd norعَنْaboutنَبِيِّنَاour ProphetمُحَمَّدٍMuhammad(صَلَّى(peaceاللَّهُof Allahعَلَيْهِupon himوَسَلَّمَ)and peace)
And nor about our Prophet Muhammad (peace be upon him).
وَإِنْAnd ifكَانَتْthere isلَهَؤُلَاءِfor theseفِيinصَعْقَةِthe faintingمُوسَىof Mosesنَوْعٌa kindتَعَلُّقٍof attachmentوَإِنَّمَاand it is onlyحَدَثَit happenedزَوَالُthe disappearanceالْعَقْلِof the mindعِندَin the presence ofالْوَارِدَاتِthe divine occurrencesالإِلَهِيَّةِdivineعَلَىuponبَعْضِsomeالتَّابِعِينَof the followersوَمِنْandبَعْدِهِمْafter them
And if there is for these a kind of attachment in the fainting of Moses, it is only that the disappearance of the mind occurred in the presence of divine occurrences upon some of the followers and after them.
وَإِنْAnd ifكَانَتْthere isالْمَحَبَّةُthe loveالتَّامَّةُthe completeمُسْتَلْزِمَةًnecessaryلِمُوَافَقَةِfor complianceالْمَحْبُوبِthe belovedفِيinمَحْبُوبَتِهِhis loveوَمَكْرُوهَاتِهِand hated thingsوَوَلَايَتِهِand his allegianceوَعَدَاوَتِهِand enmity
And if the complete love is necessary for compliance with the beloved in his love, hated things, his allegiance, and his enmity.
فَمَنSo whoeverالْمَعْلُومُis knownأَنَّهُthatمَنْwhoeverأَحَبَّlovesاللَّهَGodالْمَحَبَّةَthe loveالْوَاجِبَةَthe obligatory
So whoever is known to love God with the obligatory love.
فَلَاSo notبُدَّmustأَنْthatيَبْغَضَhe hatesأَعْدَاءَهُhis enemiesوَلَاand must notبُدَّnotأَنْthatيُحِبَّhe lovesمَاwhatيُحِبُّهُhe lovesمِنَfromجِهَادِهِمtheir struggle
So he must hate his enemies and must not love what he loves from their struggle.
كَمَاAsقَالَit was saidتَعَالَىMost HighفِيinسورةِSurah SafإِنَّIndeedاللَّهَAllahيُحِبُّlovesالَّذِينَthose whoيُقَاتِلُونَfightفِيinسَبِيلِهِHis pathصَفًّاin ranksكَأَنَّهُمْas though they wereبُنْيَانٌa buildingمَرْصُوصٌfirmly joined together
As it was said Most High in Surah Saf, 'Indeed Allah loves those who fight in His path in ranks as though they were a building firmly joined together.'
وَالْمُحِبُّAnd the loverالتَّامُّthe completeلَاdoes notيُؤَثِّرُis affectedفِيin himلَوْمُthe reproachالْلَّائِمِof the reproacherوَعَذَلُand the admonishmentالْعَاذِلِof the admonisherبَلْbutذَلِكَthatيُغَرِّيهِencourages himبِمُلاَزَمَةِto adhereالْمَحَبَّةِthe love
And the complete lover is not affected in him by the reproach of the reproacher and the admonishment of the admonisher, but that encourages him to adhere to the love.
كَمَاAsقَدoftenأَكْثَرَmanyالشُّعَرَاءُthe poetsفِيinذَلِكَthat
As many poets have often spoken in that.
وَهَؤُلَاءِAnd theseهُمْareأَهْلُthe people ofالْمَلَامِreproachالْمَحْمُودِthe praiseworthy
And these are the people of praiseworthy reproach.
وَهُمْAnd they areالَّذِينَthose whoلَاdo notيَخَافُونَfearمِنْfromيَوْمِthe day ofيُلَوِّمَهُمْthose who reproach themعَلَىforمَاwhatيُحِبُّونَthey loveاللَّهُAllahوَيَرْضَاهُand is pleased with
And they are those who do not fear the reproach of those who reproach them for what they love that Allah loves and is pleased with.
مِنْFromجِهَادِstruggleأَعْدَائِهِof his enemiesفَإِنَّfor surelyالْمَلَامَةُreproachعَلَىforذَلِكَthatكَثِيرٌis much
For surely reproach for that is much.
وَأَمَّاAnd as forالْمَلَامَةُthe reproachعَلَىforفِعْلِهِdoingمَاwhatيَكْرَهُهُhe hatesاللَّهُGodأَوْorتَرْكِleavingمَاwhatأَحَبَّهُhe loves
And as for the reproach for doing what God hates or for leaving what he loves.
فَهُوَit isلَوْمٌreproachبِحَقٍّwith rightوَلَيْسَand is notمِنْofذَلِكَthatالْمَحْمُودِthe praiseworthyالصَّبْرِpatienceعَلَىforهَذَاthisالْمَلَامَةُreproachبَلْbutالرُّجُوعُreturningإِلَىtoالْحَقِّthe truthخَيْرٌis betterمِنَthanالتَّمَادِيcontinuingفِيinالْبَاطِلِfalsehood
It is reproach with right and is not praiseworthy patience for this reproach, rather returning to the truth is better than continuing in falsehood.
وَبِهَذَاAnd with thisيَحْصُلُthe differenceالْفَرْقُbetweenبَيْنَbetweenالْمَلَامِيَةِthe reproachersالَّذِينَwhoيَفْعَلُونَdoمَاwhatيُحِبُّهُGod lovesوَرَسُولَهُand His Messengerوَلَاand do notيَخَافُونَfearلَوْمَهُthe reproachاللَّائِمِof the reproacherفِيinذَلِكَthatوَandبَيْنَbetweenالْمَلَامِيَةِthe reproachersالَّذِينَwhoيَفْعَلُونَdoمَاwhatيَبْغَضُهُHe hatesاللَّهُGodوَرَسُولَهُand His Messengerوَيَصْبِرُونَand they are patientعَلَىforالْمَلَامَةِreproachفِيof
And with this the difference is obtained between the reproachers who do what God loves and His Messenger and do not fear the reproach of the reproacher in that, and between the reproachers who do what God hates and His Messenger and are patient for the reproach in that.