حدثني محرز بن سعيد النحوي بدمشق قال: حدثني محمد بن أبي مسهر بالرملة، عن أبيه، عن جده قال: كتب المفضل بن عمر الجعفي إلى أبي عبد الله جعفر بن محمد الصادق عليه السلام يعلمه أن أقواما ظهروا من أهل هذه الملة يجحدون الربوبية، ويجادلون على ذلك، ويسأله أن يرد عليهم قولهم، ويحتج عليهم فيما ادعوا بحسب ما احتج به على غيرهم. فكتب أبو عبد الله عليه السلام:
It was narrated to me by Mahraz Bin Saeed Al Nahwy at Damascus, from Muhammad Bin Abu Mas’har at Ramalla, from his father, from his grandfather who said,
‘Al Mufazzal Bin Umar Al Ju’fy wrote to Abu Abdullah Ja’far Bin Muhammad Al Sadiq-asws to let him-asws know that certain groups have appeared from the people of this nation rejecting the Lordship (of Allah-azwj), and they are arguing upon that, and asked him-asws to rebut their words upon them, and argue against them regarding what they are claiming with sufficient of what he can argue with upon others. So, Abu Abdullah-asws wrote:
بسم الله الرحمن الرحيم أما بعد وفقنا الله وإياك لطاعته، وأوجب لنا بذلك رضوانه برحمته، وصل كتابك تذكر فيه ما ظهر في ملتنا، وذلك من قوم من أهل الالحاد بالربوبية قد كثرت عدتهم واشتدت خصومتهم، وتسأل أن أصنع للرد عليهم والنقض لما في أيديهم كتابا على نحو ما رددت على غيرهم من أهل البدع والاختلاف،
‘In the Name of Allah-azwj the Beneficent, the Merciful. After this, may Allah-asws Harmonise us-asws and you to His-azwj obedience, and Obligate for us with that, His-azwj Pleasure with His-azwj Mercy. And your leeter arrived mentioning in it what has appeared in our nation, and that is from a people from the people of atheism with the Lordship. Their number have become more and their debates have intensified, and you asked that I-asws make the rebuttal against them and the break of what is in their hand, a letter upon an approximation fo what can be rebutted upon other from the people of innovation and the differing.
ونحن نحمد الله على النعم السابغة والحجج البالغة والبلاء المحمود عند الخاصة والعامة فكان من نعمه العظام وآلائه الجسام التي أنعم بها تقريره قلوبهم بربوبيته، وأخذه ميثاقهم بمعرفته، وإنزاله عليهم كتابا فيه شفاء لما في الصدور من أمراض الخواطر ومشتبهات الامور، ولم يدع لهم ولا لشئ من خلقه حاجة إلى من سواه، واستغنى عنهم، وكان الله غنيا حميدا.
And we-asws praise Allah-azwj upon the abundant Bounties, and the conclusive Argument, and the praise-worthy affliction with the special ones (Shias) and the general (non-Shias). It was from His-azwj great Bountis and His-azwj enormous Favous which He-azwj has Favoured with. Their hearts accepted His-azwj Lordship, and He-azwj Took their Covenant with His-azwj recognition, and Sent down upon them a Book wherein is a healing for what is in the chests, from diseases of the minds and suspicious matters, and He-azwj did not call them, nor to anything from His-azwj creation, for a need to anyone besides Him-azwj, and He-azwj is needless from them, and Allah-azwj was always Needless, Praiseworthy.
ولعمري ما اتي الجهال من قبل ربهم وأنهم ليرون الدلالات الواضحات و العلامات البينات في خلقهم، وما يعاينون من ملكوت السماوات والارض والصنع العجيب المتقن الدال على الصانع،
And, by my-asws life, what have these ignoramuses come with of their Lord-azwj and they are seeing the clear evidences and the manifest signs in their own creations, and what they are witnessing in the kingdoms of the skies and the earth, and the wonderous perfect works evidencing upon the Maker.
ولكنهم قوم فتحوا على أنفسهم أبواب المعاصي، وسهلوا لها سبيل الشهوات، فغلبت الاهواء على قلوبهم، واستحوذ الشيطان بظلمهم عليهم، وكذلك يطبع الله على قلوب المعتدين.
But, they are a people who have opened upon themselves the doors of disobedience, and eased for it the way of the desires. Thus, the desires overcame upon their hearts and the satan-la engaged upon them due to their own injustices. And like that, Allah-azwj Seals upon the hearts of the transgressors.
والعجب من مخلوق يزعم أن الله يخفى على عباده وهو يرى أثر الصنع في نفسه بتركيب يبهر عقله، وتأليف يبطل حجته
And the wonder from a creature claiming that Allah-azwj is hidden upon His-azwj servants and he sees the making withing himself with the manner which dazes his intellect, and a composition invalidating his arguments.
ولعمري لو تفكروا في هذه الامور العظام لعاينوا من أمر التركيب البين، ولطف التدبير الظاهر، ووجود الاشياء مخلوقة بعد أن لم تكن، ثم تحولها من طبيعة إلى طبيعة، وصنيعة بعد صنيعة، ما يدلهم ذلك على الصانع فإنه لا يخلو شئ منها من أن يكون فيه أثر تدبير وتركيب يدل على أن له خالقا مدبرا، وتأليف بتدبير يهدي إلى واحد حكيم.
And, by my-asws life! If they were to think regarding matters of the bones, they would witness from the matter of the clear synthesis, and the subtle apparent arrangements, and existence of the things created after they had not existed. Then He-azwj Transformed these from a nature to a nature, and a making after a making, what would evidence them upon the Maker, for there is nothing empty from it, for there happening to be in it effects of an arrangement and a formation evidencing upon that there is a Creator for it, a Manager, and a compositing with an arrangement guiding to a Wise One-azwj.
وقد وافاني كتابك ورسمت لك كتابا كنت نازعت فيه بعض أهل الاديان من أهل الانكار، وذلك أنه كان يحضرني طبيب من بلاد الهند، وكان لا يزال ينازعني في رأيه، ويجادلني على ضلالته،
And your letter came to me-asws and I-asws have outlined for you a letter, which I-asws had contested in it one of the people of the religion from the people of denial, and that is that a physician from a city of India had presented to me, and he would not cease to contend with me-asws regarding his opinion, and arguing against me-asws based upon his ignorance.
فبينا هو يوما يدق ليخلطها دواءا احتجت إليه من أدويته، إذ عرض له شئ من كلامه الذي لم يزل ينازعني فيه
One day, while he was powdering a herb (Ahleylajat) mixing a cure, I-asws argued to him from (the angle of) his medicine, when something presented to him from his speech which he had not ceased to contend with me-asws with regards to it.
من ادعائه أن الدنيا لم تزل ولا تزال شجرة تنبت واخرى تسقط، نفس تولد واخرى تتلف، وزعم أن انتحالي المعرفة لله تعالى دعوى لا بينة لي عليها، ولا حجة لي فيها، وأن ذلك أمر أخذه الآخر عن الاول، والاصغر عن الاكبر، وأن الاشياء المختلفة والمؤتلفة والباطنة والظاهرة
From his claim is that the world did not cease to be nor would it cease, (like a) tree growing and another one falling, a soul is born and another one is destroyed, and he claimed that I-asws am claiming the recognition of Allah-azwj the Exalted, a claim having not proof for me-asws upon it, nor is there any argument for me-asws regarding it, and that, that is a matter I-asws have take it as a latter one from the first, and the young from the old, and that the things are different, combined, and esoteric, and exoteric.
إنما تعرف بالحواس الخمس: نظر العين، وسمع الاذن، وشم الانف، وذوق الفم، ولمس الجوارح، ثم قاد منطقه على الاصل الذي وضعه فقال: لم يقع شئ من حواسي على خالق يؤدي إلى قلبي، إنكار الله تعالى.
But rather, these are recognised by the five senses – looking of the eyes, hearing of the ears, and smelling of the nose, and taste of the mouth, and touch of the limbs. Then he guided his talk upon the origin which he placed, so he said, ‘Nothing has occurred from my senses upon a Creator leading to my heart’, denying Allah-azwj the Exalted.
ثم قال: أخبرني بم تحتج في معرفة ربك الذي تصف قدرته وربوبيته، و إنما يعرف القلب الاشياء كلها بالدلالات الخمس التي وصفت لك ؟
Then he said, ‘Inform me! By what do you-asws argue regarding the recognition of your-asws Lord-azwj which you-asws describe as being His-azwj Power and His-azwj Lordship, and rather the heart recognises the things, all of them by the evidence of the five (senses) which I described to you?’
قلت: بالعقل الذي في قلبي، والدليل الذي أحتج به في معرفته. قال: فأنى يكون ما تقول وأنت تعرف أن القلب لا يعرف شيئا بغير الحواس الخمس ؟ فهل عاينت ربك ببصر، أو سمعت صوته بأذن، أو شممتة بنسيم، أو ذقته بفم، أو مسسة بيد فأدى ذلك المعرفة إلى قلبك ؟
I-asws said: ‘With the intellect which is in my-asws heart, and the evidence which I-asws argue with in my-asws understanding’. He said, ‘How can it happen, what you-asws are saying, and you-asws know that the heart does not recognise things without the five senses? Can you-asws witness your-asws Lord-azwj with sight, or hear His-azwj Voice with ears, or smell a gentle breeze, or taste Him-azwj with mouth, or touch by hand, so where it that recognition to your-asws heart?’
قلت: أرأيت إذ أنكرت الله وجحدته لانك زعمت أنك لا تحسه بحواسك التي تعرف بها الاشياء – وأقررت أنا به هل بد من أن يكون أحدنا صادقا والآخر كاذبا ؟ قال: لا.
I-asws said: ‘What is your view, when you denied Allah-azwj and rejected Him-azwj because you claim that you cannot feel him by your senses by which you recognise the things, and I-asws accept that I-asws am with it, it is not inevitable that one of us would happen to be true and the other one a liar?’ He said, ‘No’.
قلت: أرأيت إن كان القول قولك فهل يخاف علي شئ مما اخوفك به من عقاب الله ؟ قال: لا.
I said, ‘What is your view if the (conclusive) word was your word, would there be any fear upon me from what I-asws frighten you with from the Punishment of Allah-azwj?’ He said, ‘No’.
قلت: أفرأيت إن كان كما أقول والحق في يدي ألست قد أخذت فيما كنت احاذر من عقاب الخالق بالثقة وأنك قد وقعت بجحودك وإنكارك في الهلكة ؟ قال: بلى.
I said, ‘What is your view if it was just as I-asws am saying, and the Truth is in my-asws hands, wouldn’t you have taken regarding what I-asws am warning of the Punishment of the Creator with firmness, and you have fallen, due to your rejection and your denial, into the destruction?’ He said, ‘Yes’.
قلت: فأينا أولى بالحزم وأقرب من النجاة ؟ قال: أنت، إلا أنك من أمرك على ادعاء وشبهة، وأنا على يقين وثقة، لاني لا أرى حواسي الخمس أدركته، وما لم تدركه حواسي فليس عندي بموجود.
I said, ‘Which one of us is foremost with the firmness and closer to the salvation?’ He said, ‘You-asws are, except that you-asws, from your-asws matter, are upon a claim and doubt, while I am upon certainty and assurance because I cannot see my five senses realising Him-azwj, and whatever my senses do not realise, so as far as I am concerned, he isn’t with an existence’.
قلت: إنه لما عجزت حواسك عن إدراك الله أنكرته، وأنا لما عجزت حواسي عن إدراك الله تعالى صدقت به.
I-asws said: ‘It is such that when your senses are frustrated from realising Allah-azwj, you deny Him-azwj, and I-asws, when my-asws senses are frustrated from realising Allah-azwj the Exalted, I-asws (actually) ratify Him-azwj’.
قال: وكيف ذلك ؟ قلت: لان كل شئ جرى فيه أثر تركيب لجسم، أو وقع عليه بصر للون فما أدركته الابصار ونالته الحواس فهو غير الله سبحانه لانه لا يسبه الخلق، وأن هذا الخلق ينتقل بتغيير وزوال، وكل شئ أشبه التغيير والزوال فهو مثله، وليس المخلوق كالخالق ولا المحدث كالمحدث.
He said, ‘And how is that?’ I-asws said: ‘Because all things in which there is an effect, flows upon a synthesis of a body, or a sight falls upon the colour, so whatever the sights realise and the senses attain, then it is other than Allah-azwj, Glorious is He-azwj, because the creation does not resemble Him-azwj; and that this creation transforms with change and decline, and everthing thing resembling it, changing and declining, so it is similar to it, and the creation is not like the Creator, nor is the caused like the Causer.
متن: قال: إن هذا لقول، ولكني لمنكر ما لم تدركه حواسي فتؤديه إلى قلبى، فلما اعتصم بهذه المقالة ولزم هذه الحجة
He said, ‘This is to say, but I am a denier of whatever my senses do not realise and lead it to my heart. For what shall I adhere with these words and necessitate this argument?’
قلت: أما إذ أبيت إلا أن تعتصم بالجهالة، وتجعل المحاجزة حجة فقد دخلت في مثل ما عبت وامتثلت ما كرهت، حيث قلت: إني اخترت الدعوى لنفسي لان كل شئ لم تدركه حواسي عندي بلا شئ.
I-asws said: ‘But, when you are refusing only to adhere with the ignorance, and you are making the confusion to be an argument, so you have entered into the like of what you refuse, and compliled with what you disliked where you said, ‘I choose the medicines for myself because every thing which my senses do not realise, with me it is nothing’’.
قال: وكيف ذلك ؟ قلت: لانك نقمت على الادعاء ودخلت فيه فادعيت أمرا لم تحط به خبرا ولم تقله علما فكيف استجزت لنفسك الدعوى في إنكارك الله، ودفعك أعلام النبوة والحجة الواضحة وعبتها علي ؟
He said, ‘And how is that?’ I said, ‘Because you committed upon the claim (that there is no Creator) and entered into it, and claimed a matter no news has come with it and no knowledge has transmitted it, so how can you make for yourself the claim in your denial of Allah-azwj, and your pushing away the signs of the Prophet-hood and the clear arguments, and refuse these upon me-asws?
أخبرني هل أحطت بالجهات كلها وبلغت منتهاها ؟ قال: لا. قلت: فهل رقيت إلى السماء التي ترى ؟ أو انحدرت إلى الارض السفلى فجلت في أقطارها ؟ أو هل خضت في غمرات البحور واخترقت نواحي الهواء فيما فوق السماء وتحتها إلى الارض وما أسفل منها فوجدت ذلك خلاء من مدبر حكيم عالم بصير ؟ قال: لا.
Tell me, have you encompassed with all the areas and reached their end points?’ He said, ‘No’. I-asws said: ‘Have you risen to the sky which you see? Or descended to the lower ground and been to its horizons? Or have you dived into the depths of the oceans and pierced the areas of the atmosphere in what is avoce the sky and below it to the earth, and what is lower than that, and found that to be empty from an Arranger, Wise, Knower, Seer?’ He said, ‘No’.
قلت: فما يدريك لعل الذي أنكره قلبك هو في بعض ما لم تدركه حواسك ولم يحط به علمك. قال: لا أدري لعل في بعض ما ذكرت مدبرا، وما أدري لعله ليس في شئ من ذلك شئ !
I-asws said: ‘So what would make you know that perhaps that which your heart is denying, He-azwj is in a place which your senses have not reaslised, and your knowledge has not covered?’ He said, ‘I don’t know, maybe in some of what you-asws mentioned, there is an Arranger, and I don’t know maybe there isn’t anything in any of that!’
قلت: أما إذ خرجت من حد الانكار إلى منزلة الشك فإني أرجو أن تخرج إلى المعرفة. قال: فإنما دخل علي الشك لسؤالك إياي عما لم يحط به علمي، ولكن من أين يدخل علي اليقين بما لم تدركه حواسي ؟ قلت: من قبل إهليلجتك هذه.
I-asws said: ‘But, since you came out from a limit of the denial to a status of doubt, then I-asws hope that you will come out to the recognition’. He said, ‘But rather, the doubt entered upon me due to your-asws questioning me of what my knowledge has not covered, but from where will the certainty enter upon me with what my senses do not realise?’ I-asws said: ‘From the direction of this herb of yours’.
قال: ذاك إذا أثبت للحجة، لانها من آداب الطب الذي اذعن بمعرفته قلت: إنما أردت آن آتيك به من قبلها لانها أقرب الاشياء إليك، ولو كان شئ أقرب إليك منها لاتيتك من قبله، لان في كل شئ أثر تركيب وحكمة، وشاهدا يدل على الصنعة الدالة على من صنعها ولم تكن شيئا، ويهلكها حتى لا تكون شيئا.
He said, ‘That is when the argument is proven, because it is from the ethics of medicine which makes me bow to its recognition’. I-asws said: ‘But rather, I-asws intended to come to you with it from its direction, because it is the closest of the things to you, and it there was anything closer to you than it, I-asws would have come to you (with an argument) from its direction, because in every things with effect, there is synthesis and wisdom, and evidences pointing upon the Making pointing upon the One-azwj Who Made it and nothing existed, and He-azwj would be Destroying it until nothing exists’.
قلت: فأخبرني هل ترى هذه إهليلجة ؟ قال: نعم. قلت: أفترى غيب ما في جوفها ؟ قال: لا قلت: أفتشهد أنها مشتملة على نواة ولا تراها ؟ قال: ما يدريني لعل ليس فيها شئ. قلت: أفترى أن خلف هذا القشر من هذه الاهليلجة غائب لم تره من لحم أو ذي لون ؟ قال: ما أدري لعل ما ثم غير ذي لون ولا لحم.
I-asws said: ‘Tell me, do you see this herb?’ He said, ‘Yes’. I-asws said: ‘Do you see the hidden of what is inside it?’ He said, ‘No’. I-asws said: ‘And you are testifying that it contains a kernel and you have not seen it?’ He said, ‘What would let me know, perhaps there is nothing in it’. I-asws said: ‘Do you see that behind this crust of these herbs, is an unseen, you did not see from a flesh or with colour?’ He said, ‘I do not know, perhaps it is without colour and no flesh’.
قلت: أفتقر أن هذه الاهليلجة التي تسميها الناس بالهند موجودة ؟ لاجتماع أهل الاختلاف من الامم على ذكرها. قال: ما أدري لعل ما اجتمعوا عليه من ذلك باطل ! قلت: أفتقر أن الاهليلجة في أرض تنبت ؟ قال: تلك الارض وهذه واحدة وقد رأيتها. قلت: أفما تشهد بحضور هذه الاهليلجة على وجود ما غاب من أشباهها ؟ قال: ما أدري لعله ليس في الدنيا إهليلجة غيرها.
I-asws said: ‘Do you accept that these herbs which the peple of India have named it so, exists? There is unity of the people of differing from the communities upon its mention’. He said, ‘I don’t know, perhaps what they have gathered upon, that is false’. I said, ‘Do you accept that the herb grows on a (particular) land?’ He said, ‘That land and these are one, and I have seen these’. I-asws said: ‘Do you not attest with the presence of these herbs upon an existence what is hidden from its like?’ He said, ‘I don’t know, perhaps there isn’t any of this herb in the world apart from it’.
فلما اعتصم بالجهالة قلت: أخبرني عن هذه الاهليلجة أتقر أنها خرجت من شجرة، أو تقول: إنها هكذا وجدت ؟ قال: لا بل من شجرة خرجت. قلت: فهل أدركت حواسك الخمس ما غاب عنك من تلك الشجرة ؟ قال: لا. قلت: فما أراك إلا قد أقررت بوجود شجرة لم تدركها حواسك. قال: أجل ولكني أقول: إن الاهليلجة والاشياء المختلفة شئ لم تزل تدرك، فهل عندك في هذا شئ ترد به قولي ؟
So, when he held firmly with the ignorance, I-asws said: ‘Tell me about these herbs, do you accept it comes out from a tree, or are you saying it is found like this?’ He said, ‘No, but it comes out from a tree’. I-asws said: ‘Did your five senses realise what is hidden from you, from that tree?’ He said, ‘No’. I-asws said: ‘You have not seen and you have accepted the existence of a tree which your senses did not realise’. He said, ‘Yes, but I am saying that the herb and the different things are one thing, have not ceased to be realised. Is there with you-asws regarding this, anything to rebut my-asws word?’
قلت: نعم أخبرني عن هذه الاهليلجة هل كنت عاينت شجرتها وعرفتها قبل أن تكون هذه الاهليلجة فيها ؟ قال: نعم. قلت: فهل كنت تعاين هذه الاهليلجة ؟ قال: لا. قلت: أفما تعلم أنك كنت عاينت الشجرة وليس فيها الاهليلجه، ثم عدت إليها فوجدت فيها الاهليلجة أفما تعلم أنه قد حدث فيها ما لم تكن ؟
I-asws said: ‘Yes. Tell me about these herbs. Did you see its tree and recognised it before the existence of these herbs in it?’ He said, ‘Yes’. I-asws said: ‘Had you seen these herbs?’ He said, ‘No’. I-asws said: ‘So what do you know, when you saw the tree and there weren’t any herbs in it, then you returned to and found the herbs in it, did you not know that it has occurred therein what did not exist (before)?’
قال ما أستطيع أن أنكر ذلك ولكني أقول: إنها كانت فيها متفرقة. قلت: فأخبرني هل رأيت تلك الاهليلجة التي تنبت منها شجرة هذه الاهليلجة قبل أن تغرس ؟ قال: نعم. قلت: فهل يحتمل عقلك أن الشجرة التي تبلغ أصلها وعروقها وفروعها ولحاؤها وكل ثمرة جنيت، وورقة سقطت ألف ألف رطل كانت كامنة في هذه الاهليلجة ؟
He said, ‘I am not able to deny that, but I am saying, ‘These were separate in it’. I-asws said: ‘Tell me-asws, have you seen those herbs which grows from it a tree of this herb, before it is sown?’ He said, ‘Yes’. I said, ‘Does your intellect tolerate that the tree, of which its roots, and its leaves, and its branches, and its bark, and every fruit reaches maturity, and the leaves fall down, a thousand thousand Ratls (unit of measurement), was latent in these herbs?’
قال: ما يحتمل هذا العقل ولا يقبله القلب. قلت: أقررت أنها حدثت في الشجرة ؟ قال: نعم و لكني لا أعرف أنها مصنوعة فهل تقدر أن تقررني بذلك ؟ قلت: نعم أرأيت أني إن أريتك تدبيرا أتقر أن له مدبرا، وتصويرا أن له مصورا ؟. قال: لابد من ذلك.
He said, ‘This, the intellect cannot bear, and the heart does not accept it’. I-asws said: ‘Do you accept that these have occurred in the tree?’ He said, ‘Yes, but I do not that it is made. Are you-asws able to resolve me to that?’ I-asws said: ‘Do you see, if I-asws show you an arrangement, will you accept that there is an Arranger for it, and a picture, that there is an artist for it?’ He said, ‘It is inevitable from that’.
قلت: ألست تعلم أن هذه الاهليلجة لحم ركب على عظم فوضع في جوف متصل بغصن مركب على ساق يقوم على أصل فيقوى بعروق من تحتها على جرم متصل بعض ببعض ؟ قال: بلى.
I-asws said: ‘Don’t you know that these herbs are flesh set upon a bone, and are placed in the inside of connected branches, built up upon a trunk standing upon a root, and is strengthened by veins from beneath it, upon a body interconnected with each other?’ He said, ‘Yes’.
قلت: ألست تعلم أن هذه الاهليلجة مصورة بتقدير وتخطيط، وتأليف و تركيب وتفصيل متداخل بتأليف شئ في بعض شئ، به طبق بعد طبق وجسم على جسم ولون مع لون، أبيض في صفرة، ولين على شديد، في طبائع متفرقة، وطرائق مختلفة، وأجزاء مؤتلفة مع لحاء تسقيها، وعروق يجري فيها الماء، وورق يسترها وتقيها من الشمس أن تحرقها، ومن البرد أن يهلكها، والريح أن تذبلها ؟
I-asws said: ‘Don’t you know that these herbs are illustrated with a determination, and a planning, and composition, and a synthesis, and detail included in a composition of a thing in part of a thing, with it is a layer after a layer, and a body upon a body, and a colour with a colour, white into yellow, and soft upon a hard, different in nature, and in different ways part combined with a bark to quench it, and veins with water flowing in them, and leaves veiling it and saving it from the sun that it might burn it, and from the cold that it would destroy it, and the wind that it might shrivel it?’
قال: أفليس لو كان الورق مطبقا عليها كان خيرا لها ؟ قلت: الله أحسن تقديرا لو كان كما تقول لم يصل إليها ريح يروحها، ولا برد يشددها، ولعفنت عند ذلك، ولو لم يصل إليها حر الشمس لما نضجت، ولكن شمس مرة وريح مرة وبرد مرة قدر الله ذلك بقوة لطيفة ودبره بحكمة بالغة.
He said, ‘Isn’t it so if the leaves were layered upon it, it would have been better for it?’ I-asws said: ‘Allah-azwj is the Best Determiner. If it was as you are saying, a wind would not arrive to it to aeriate it, nor any cold to strengthen it, and it would decompose at that. And if the heat of the sun does not arrive to it, it would not mature. But there is sun at times, and wind at times, and cold at times. Allah-azwj Determined that with Subtle Strength and Arranged it with His-azwj conclusive Wisdom’.
قال: حسبي من التصوير فسر لي التدبير الذى زعمت أنك ترينه. قلت: أرأيت الاهليلجة قبل أن تعقد إذ هي في قمعها ماء بغير نواة ولا لحم ولا قشر ولا لون ولا طعم ولا شدة ؟ قال: نعم.
He said, ‘I have sufficed with the illustration. Interpret for me the arrangement which you-asws claim you-asws are seeing’. I-asws said: ‘Do you see the herb, before it solidifies, when it is in its cupule as water, without a kernel, nor having any flesh, nor a crust, nor any colour, nor taste, nor strength?’ He said, ‘Yes’.
قلت: أرأيت لو لم يرفق الخالق ذلك الماء الضعيف الذي هو مثل الخردلة في القلة والذلة ولم يقوه بقوته ويصوره بحكمته ويقدره بقدرته هل كان ذلك الماء يزيد على أن يكون في قمعه غير مجموع بجسم وقمع وتفصيل ؟ فإن زاد زاد ماءا متراكبا غير مصور ولا مخطط ولا مدبر بزيادة أجزاء ولا تأليف أطباق.
I-asws said: ‘Do you see, if the Creator had not been Kind to that weak water which it like the mustard in scarcity and solitude, and did not Strengthen it with His-azwj Strength, and Form it with His-azwj Wisdom, and Determine it with His-azwj measurement, would that water have increased upon it being happen to be in its cupule, without any combination with a body, and deactivated, and disjointed? So, if it does increas, the water would (also) increas as a composite, without an illustration nor any planning, nor any management with the increase of the parts nor any composition of layerings’.
قال: قد أريتني من تصوير شجرتها وتأليف خلقتها وحمل ثمرتها وزيادة أجزائها وتفصيل تركيبها أوضح الدلالات، وأظهر البينة على معرفة الصانع، ولقد صدقت بان الاشياء مصنوعة، و لكني لا أدري لعل الاهليلجة والاشياء صنعت أنفسها ؟
He said, ‘You-asws have indeed shown me, from the illustration of its tree, and composition of its structure, and bearing of its fruits, and increase of its parts, and details of its synthesis as being clear evidences, and manifest proof upon recognising the Maker, and you-asws have spoken the truth and the things are made, but, I do not know, perhaps the herb and the things made themselves?’
قلت: أو لست تعلم أن خالق الاشياء والاهليلجة حكيم عالم بما عاينت من قوة تدبيره ؟ قال: بلى. قلت: فهل ينبغي للذي هو كذلك أن يكون حدثا ؟ قال: لا.
I-asws said: ‘Or, don’t you know that the Creator of the things and the herb is Wise, Knower with what you witness from the strength of His-azwj Arragement?’ He said, ‘Yes’. I-asws said: ‘Is it befitting that which is like that would just happen to occur?’ He said, ‘No’.
قلت: أفلست قد رأيت الاهليلجة حين حدثت وعاينتها بعد أن لم تكن شيئا ثم هلكت كأن لم تكن شيئا ؟ قال: بلى، وإنما أعطيتك أن الاهليلجة حدثت ولم أعطك أن الصانع لا يكون حادثا لا يخلق نفسه.
I-asws said: ‘Isn’t it so that you have seen the herb when it occurred and witnessed it after it did not exist as a thing, then it is destroyed as if it is not a thing?’ He said, ‘Yes, and rather I give you-asws, that the herb occurred and do not give you-asws that the Maker did not exist as an accident, nor Created Himself-azwj’.
قلت: ألم تعطني أن الحكيم الخالق لا يكون حدثا، وزعمت أن الاهليلجة حدثت ؟ فقد أعطيتني أن الاهليلجة مصنوعة، فهو عزوجل صانع الاهليلجة، وإن رجعت إلى أن تقول: إن الاهليلجة صنعت نفسها ودبرت خلقها فما زدت أن أقررت بما أنكرت، ووصفت صانعا مدبرا أصبت صفته، ولكنك لم تعرفه فسميته بغير اسمه قال: كيف ذلك ؟
I-asws said: ‘Do you not give me-asws that the Wise Creator cannot not exist accidentally, and you claim that the herb occurred? So, you have given me-asws that the herb is made, and He-azwj, Mighty and Majestic is the Maker of the herb; and if you retract and you say, ‘The herb made itself and managed its own creation, so you have not increased in accepting with what you denied, and you described a Maker, an Arranger, you got His-azwj Attributes correct, but you did not recognise Him-azwj, so you named Him-azwj without His-azwj Name’. He said, ‘How is that?’
قلت: لانك أقررت بوجود حكيم لطيف مدبر، فلما سألتك من هو ؟ قلت: الاهليلجة. قد أقررت بالله سبحانه، ولكنك سميته بغير اسمه، ولو عقلت وفكرت لعلمت أن الاهليلجة أنقص قوة من أن تخلق نفسها، وأضعف حيلة من أن تدبر خلقها. قال: هل عندك غير هذا ؟
I-asws said: ‘Because you accepted the existence of a Wise Subtle Arranger, so when I-asws asked you, ‘Who is He-azwj?’ You said, ‘The herb’. You have accepted Allah-azwj the Glorious, but you named Him-azwj with other than His-azwj Name, and had you used your intellect and thought, you would have known that the herb is of a strength deficient from making itself, and or a means weaker that to manage its own creation’. He said, ‘Is there with you-asws (an argument), apart from this?’
قلت: نعم، أخبرني عن هذه الاهليلجه التي زعمت أنها صنعت نفسها ودبرت أمرها كيف صنعت نفسها صغيرة الخلقة، صغيرة القدرة، ناقصة القوة، لا تمتنع أن تكسر وتعصر وتؤكل ؟ وكيف صنعت نفسها مفضولة مأكولة مرة قبيحة المنظر لا بهاء لها ولا ماء ؟ قال: لانها لم تقو إلا على ما صنعت نفسها أو لم تصنع إلا ما هويت.
I-asws said: ‘Yes. Tell me-asws about this herb which you claim it made itself and manages its own affair, how come it made itself as a small creature of small measurement, of deficient strength, not being able to prevent from being broken, and crushed, and eaten? And how come it made itself as (full of) rubbish, once eaten, is of an ugly scene, there being neither any glory for it nor water? He said, ‘Because it is not strong except upon what it made itself to be, or did you-asws not make except what you love to?’
قلت: أما إذ أبيت إلا التمادي في الباطل فأعلمني متى خلقت نفسها و دبرت خلقها قبل أن تكون أو بعد أن كانت ؟ فإن زعمت أن الاهليلجة خلقت نفسها بعد ما كانت فإن هذا لمن أبين المحال ! كيف تكون موجودة مصنوعة ثم تصنع نفسها مرة اخرى ؟ فيصير كلامك إلى أنها مصنوعة مرتين،
I-asws said: ‘But, when you refused except being adamant in the falsehood, then tell me-asws, when did it create itself and managed its creation, before it existed or after it had existed? If you claim that the herb created itself after it had already existed, then this is from the most obvious impossibilities. How did it happen to be existing, made, then made itself at another time? Thus, your speech would come to that it is made twice.
ولان قلت: إنها خلقت نفسها ودبرت خلقها قبل أن تكون إن هذا من أوضح الباطل وأبين الكذب ! لانها قبل أن تكون ليس بشئ فكيف يخلق لا شئ شيئا ؟ وكيف تعيب قولي: إن شيئا يصنع لا شيئا، ولا تعيب قولك: إن لا شئ يصنع لا شيئا ؟ فانظر أي القولين أولى بالحق ؟ قال: قولك.
And if you said, ‘It created itself and managed its own creation before it existed, that this is from the clear falsehood, and most open of the lies, because before it existed, it wasn’t anything, then how can a nothing created a thing? And how can my-asws word be faulted, that a thing makes nothing, and your word not be faulted that a nothing can make a nothing? Look, which of the two words is foremost with the Truth’. He said, ‘Your-asws word’.
قلت: فما يمنعك منه ؟ قال: قد قبلته واستبان لي حقه وصدقه بأن الاشياء المختلفة والاهليلجة لم يصنعن أنفسهن، ولم يدبرن خلقهن، ولكنه تعرض لي أن الشجرة هي التي صنعت الاهليلجة لانها خرجت منها. قلت: فمن صنع الشجرة: قال: الاهليلجة الاخرى !
I-asws said: ‘So what prevents you from it?’ He said, ‘I have accepted and it has been clarified to me, its reality and its truth, that the different things and the herb did not make themselves, and do not manage their own creations, but an objection for me is that the tree, it is the one who made the herb, because it came out from it’. I-asws said: ‘So, who made the tree?’ He said, ‘The herb, another one!’
قلت: اجعل لكلامك غاية أنتهي إليها فإما أن تقول: هو الله سبحانه فيقبل منك، وإما أن تقول: الاهليلجة فنسألك. قال: سل. قلت: أخبرني عن الاهليلجة هل تنبت منها الشجرة إلا بعدما ماتت وبليت وبادت ؟ قال: لا.
I-asws said: ‘Make for your speech a goal to end up to. If you are saying, ‘It is Allah-azwj the Glorious’, it would be accepted from you, and if you are sayig, ‘The herb’, then we-asws have to question you’. He said, ‘Ask’. I-asws said: ‘Tell me-asws about the herb, did the tree grow from it after it had died, and perished, and destroyed?’ He said, ‘No’.
قلت: إن الشجرة بقيت بعد هلاك الاهليلجة مائة سنة، فمن كان يحميها ويزيد فيها، ويدبر خلقها ويربيها، وينبت ورقها ؟ مالك بد من أن تقول: هو الذي خلقها، ولان قلت: الاهليلجة وهي حية قبل أن تهلك وتبلى وتصير ترابا، وقد ربت الشجرة وهي ميتة أن هذا القول مختلف.
I-asws said: ‘The tree remains after the destruction of the herb, for a hundred years, so Who was the One-azwj Safeguarding it, and Increasing in it, and Managing its creation and Nourishing it, and Growing its leaves? There is no escape for you that you should be saying, ‘He-azwj is the One-azwj Who Created it. And if you say, ‘The herb, and it was alive before it was destroyed, and perished and became dust, and the tree had been nourished, and it is dead, then this word is different’.
قال: لا أقول: ذلك. قلت أفتقر بأن الله خلق الخلق أم قد بقي في نفسك شئ من ذلك ؟ قال: إني من ذلك على حد وقوف ما أتخلص إلى أمر ينفذ لي فيه الامر.
He said, ‘I am not saying that’. I-asws said: ‘Do you accept that Allah-azwj Created the creation, or does there remain in your self anything from that?’ He said, ‘I am from that, upon a limit of stopping, finishing to a matter in which the command is implemented for me’.
قلت: أما إذ أبيت إلا الجهالة وزعمت أن الاشياء لا يدرك إلا بالحواس فإني اخبرك أنه ليس للحواس دلالة على الاشياء، ولا فيها معرفة إلا بالقلب، فإنه دليلها ومعرفها الاشياء التي تدعي أن القلب لا يعرفها إلا بها.
I-asws said: ‘But, then you are refusing only for the ignorance and claiming that the things cannot be realise except by the senses, and I-asws informed you that it isn’t for the senses an evidence upon the things, nor is there any recognition in it except by the heart, for it is its pointer and its understanding of the things which you claim that the heart cannot recognise these except by it (five senses)’.
متن: فقال: أما إذ نطقت بهذا فما أقبل منك إلا بالتخليص والتفحص منه بأيضاح وبيان وحجة وبرهان.
He said, ‘But, when you-asws speak with this, I do not accept from you-asws except with the clearance and the investigation from it, with clarification, and explanation, and an argument, and a proof’.
قلت: فأول ما أبدأ به أنك تعلم أنه ربما ذهب الحواس، أو بعضها ودبر القلب الاشياء التي فيها المضرة والمنفعة من الامور العلانية والخفية فأمر بها ونهى فنفذ فيها أمره وصح فيها قضاؤه.
I-asws said: ‘The first of what I-asws begin with is, you know that sometimes the senses go (don’t work), or some of them, and the heart manages the things which in it is the harm and the benefit, from the announced matters and the hidden, so it enjoins with it and forbid, and its orders are implemented in these and its judgments is deemed as correct’.
قال: إنك تقول في هذا قولا يشبه الحجة، ولكني احب أن توضحه لي غير هذا الايضاح.
He said, ‘You are saying regarding this, a word resembling the proof, but I would love it if you-asws clarify for me other than this clarification’.
قلت: ألست تعلم أن القلب يبقى بعد ذهاب الحواس ؟ قال: نعم ولكن يبقى بغير دليل على الاشياء التي تدل عليها الحواس. قلت: أفلست تعلم أن الطفل تضعه امه مضغة ليس تدله الحواس على شئ يسمع ولا يبصر ولا يذاق ولا يلمس ولا يشم ؟ قال: بلى.
I-asws said: ‘Don’t you know that the heart remains after the departure of the senses?’ He said, ‘Yes, but it remains without evidence upon the things which the senses point upon’. I-asws said: ‘Don’t you know that the child, his mother places him (gives birth) as a lump, the senses do not point him upon anything he hears, nor sees, nor tastes, not touches, nor smells?’ He said, ‘Yes’.
قلت: فأية الحواس دلته علي طلب اللبن إذا جاع، والضحك بعد البكاء إذا روى من اللبن ؟ وأي حواس سباع الطير ولاقط الحب منها دلها على أن تلقي بين أفراخها اللحم والحب فتهوى سباعها إلى اللحم، والآخرون إلى الحب ؟
I-asws said: ‘So, which sense points it upon seeking the milk when hungry, and the laughing after the crying when quenched from the milk? And which sense of the predator birds picking the seed from it points it upon casting between its chick, the flesh and the seed, so its predators incline towards the flesh, and the others to the seed?
وأخبرني عن فراخ طير الماء ألست تعلم أن فراخ طير الماء إذا طرحت فيه سبحت، وإذا طرحت فيه فراخ طير البر غرقت والحواس واحدة، فكيف انتفع بالحواس طير الماء وأعانته على السباحة ولم تنتفع طير البر في الماء بحواسها ؟
And tell me-asws about the chicks of the water birds. Don’t you know that a chick of the water bird, when it drops in it, it swims, and when a chick of the land bird drops in it, it drowns, and the senses are the same. The how did the water bird benefits with the senses upon the swimming, and the land bird did not benefit in the water with its senses?
وما بال طير البر إذا غمستها في الماء ساعة ماتت وإذا أمسكت طير الماء عن الماء ساعة ماتت ؟ فلا أرى الحواس في هذا إلا منكسرة عليك، ولا ينبغي ذلك أن يكون إلا من مدبر حكيم جعل للماء خلقا وللبر خلقا.
And what is the matter with the land bird, when it is submerged in the water for a while, it dies, and when the water bird is withheld from the water for a while, it dies? So, I-asws do not see the senses in this except as broken upon you, and that is not befitting to happen except from a Wise Arranger Making a creature for the water and a creature for the land.
أم أخبرني ما بال الذرة التي لا تعاين الماء قط تطرح في الماء فتسبح، وتلقى الانسان ابن خمسين سنة من أقوى الرجال وأعقلهم لم يتعلم السباحة فيغرق ؟ كيف لم يدله عقله ولبه وتجاربه وبصره بالاشياء مع اجتماع حواسه وصحتها أن يدرك ذلك بحواسه كما أدركته الذرة إن كان ذلك إنما يدرك بالحواس ؟
Or, tell me, what is the matter that the ant which has not seen the water at all, when it drops in the water, it swims, and the fifty years old human being from the strongest of the men and their most intellectual not knowing the swimming, is thrown (in the water), and he drowns? How come his intellect, and his mind, and his experience, and his insight did not point him upon the things with the collection of his senses and his health, that he should realise that by his senses just as the ant realised it, if it was so that rather it would be realised by the senses?
أفليس ينبغي لك أن تعلم أن القلب الذي هو معدن العقل في الصبي الذي وصفت وغيره مما سمعت من الحيوان هو الذي يهيج الصبي إلى طلب الرضاع، والطير اللاقط على لقط الحب، والسباع على ابتلاع اللحم ؟. قال: لست أجد القلب يعلم شيئا إلا بالحواس !
Is it not befitting for you that you know, that the heart is the one which is a mine of the intellect in the child which I-asws described, and others from what you heard, from the animal, it is which urges the child to seek the breastfeeding, and the picking bird upon picking the sees, and the predator (bird) upon swallowing the meat?’ He said, ‘I didn’t find the heart to know anything except by the senses!’
قلت: أما إذ أبيت إلا النزوع إلى الحواس فإنا لنقبل نزوعك إليها بعد رفضك لها، ونجيبك في الحواس حتى يتقرر عندك أنها لا تعرف من سائر الاشياء إلا الظاهر مما هو دون الرب الاعلى سبحانه و تعالى، فأما ما يخفى ولا يظهر فليست تعرفه، وذلك أن خالق الحواس جعل لها قلبا احتج به على العباد، وجعل للحواس الدلالات على الظاهر الذي يستدل بها على الخالق سبحانه،
I said, ‘But, when you refuse except for the tendency to the senses, so we-asws accept your tendency to it after your rejection of it, and we-asws answer you regarding the senses until it is accepted with you that these do not recognise from the rest of the things except the apparent from what it besides the Lord-azwj, the Exalted, Glorious is He-azwj and Exalted; as for what is hidden and not apparent, they don’t recognise it, and that is because the Creator of the senses Made a heart to be for these, arguing by it upon the servants, and Made for the senses, the evidences upon the apparent by which he is pointed with upon the Creator, Glorious is He-azwj.
فنظرت العين إلى خلق متصل بعضه ببعض فدلت القلب على ما عاينت، وتفكر القلب حين دلته العين على ما عاينت من ملكوت السماء وارتفاعها في الهواء بغير عمد يرى، ولا دعائم تمسكها لا تؤخر مرة فتنكشط، ولا تقدم اخرى فتزول، ولا تهبط مرة فتدنو، ولا ترتفع اخرى فتنأى، لا تتغير لطول الامد ولا تخلق لاختلاف الليالي والايام، ولا تتداعى منها ناحية، ولا ينهار منها طرف،
The eye looks at creatures connected with each other, so it points to the heart upon what it sees, and the heart thinks where the eye is pointing it to upon what it has seen from the kingdoms of the skies and its rising into the air without any support to be seen, nor any pillars withholding it, neither delaying it once and it would break up, nor brought forward another time and it would decline, nor does it come down once so it would be nearer, nor rise up another time and be remote, nor does the length of the pillar change nor a new one created for the interchange of the nights and days, nor does an area of it fall apart, nor does a side from it break off.
مع ما عاينت من النجوم الجارية السبعة المختلفة بمسيرها لدوران الفلك، وتنقلها في البروج يوما بعد يوم، وشهرا بعد شهر وسنة بعد سنة، منها السريع، ومنها البطيئ، ومنها المعتدل السير، ثم رجوعها واستقامتها، وأخذها عرضا وطولا، وخنوسها عند الشمس وهي مشرقة وظهورها إذا غربت،
And with what is witnessed from the seven different stars flowing in their courses for the rotation of the orbit, and its turning in the constellation day after day, and month after month, and year after year. From these are the fast ones, and from these are the slow ones, and from these are the moderate ones of the travel. Then, their returning and their standing, and their taking widthwise and lengthwise, and their dimming at the sun while it is bright, and their appearing when it sets.
وجري الشمس والقمر في البروج دائبين لا يتغيران في أزمنتهما وأوقاتهما يعرف ذلك من يعرف بحساب موضوع وأمر معلوم بحكمة يعرف ذووا الالباب أنها ليست من حكمة الانس، ولا تفتيش الاوهام، ولا تقليب التفكر،
And the sun and the moon flow in the constellations consistently, not changing in their periods and their timings. One who recognises that recognises by a calculation of place and a known matter. By wisdom do the ones of understanding recognise that it isn’t from a wisdom of the human beings, nor inspections of imaginations, nor reflections of the thoughts.
فعرف القلب حين دلته العين على ما عاينت أن لذلك الخلق والتدبير والامر العجيب صانعا يمسك السماء المنطبقة أن تهوى إلى الارض وأن الذي جعل الشمس والنجوم فيها خالق السماء،
So, the heart recognises where the eye points it upon what it sees, that for that is the creation, and the arrangement, and the wonderous matter of a Maker Withholding the sky, the applied principles that it inclines to the earth and that the One-azwj Who Made the sun and the stars in it, is the Creator of the sky.
ثم نظرت العين إلى ما استقلها من الارض فدلت القلب على ما عا ينت فعرف القلب بعقله أن ممسك الارض الممتدة أن تزول أو تهوى في الهواء – وهو يرى الريشة يرمى بها فتسقط مكانها وهي في الخفة على ما هي عليه – هو الذى يمسك السماء التي فوقها، وأنه لولا ذلك لخسفت بما عليها من ثقلها وثقل الجبال والانام والاشجار والبحور والرمال، فعرف القلب بدلالة العين أن مدبر الارض هو مدبر السماء.
Then the eye looks at what is faintest from the earth, and it points the heart upon what it sees, so the heart recognises by its intellect that it is withheld from the earth deliberately from either declining, or inclining in the air – and he sees the feather thrown with, and it falls from its place and it is in lightness upon what it is upon – He-azwj is the One-azwj Who Withholds the sky which is above it, and it is so that had it not been for that, it would submerge with whatever is upon it from its weight and the weight of the mountains, and the animals, and the trees, and the seas, and the sands. So, the heart recognises by the evidencing of the eyes that the Manager of the earth, He-azwj is the Manager of the sky.
ثم سمعت الاذن صوت الرياح الشديدة العاصفة والمينة الطيبة، وعاينت العين ما يقلع من عظام الشجر ويهدم من وثيق البنيان، وتسفى من ثقال الرمال، تخلى منها ناحية وتصبها في اخرى، بلا سائق تبصره العين، ولا تسمعه الاذن، ولا يدرك بشئ من الحواس، وليست مجسدة تلمس ولا محدودة تعاين،
Then, the ears hear the sound of the stormy wind and the good wind, and the eyes saw what fell off from the branches of the tree, and the demolishment of the solid structure, and the scattering of the weight of the sand emptying one area and filling up another, without there being a driver sighted by the eye, nor heard by the ears, nor realised by anything from the senses, and it isn’t embodied to be touched, nor limited to be seen.
فلم تزد العين والاذن وسائر الحواس على أن دلت القلب أن لها صانعا، وذلك أن القلب يفكر بالعقل الذي فيه، فيعرف أن الريح لم تتحرك من تلقائها وأنها لو كانت هي المتحركة لم تكفف عن التحرك، ولم تهدم طائفة وتعفي اخرى، ولم تقلع شجرة وتدع اخرى إلى جنبها، ولم تصب أرضا وتنصرف عن اخرى
So, why don’t the ears and the eyes and the rest of the senses increase upon pointing the heart to that there is a Maker for it? And that is because the heart thinks with the intellect which is in it, so, he understands that the wind does not move from its own self, and it, if it was moving would not stop from the movement, and would not demolish an area and fill another, and not uproot a tree and leave another to its side, and would not hit a land and turn away from another.
فلما تفكر القلب في أمر الريح علم أن لها محركا هو الذي يسوقها حيث يشاء، ويسكنها إذا شاء، ويصيب بها من يشاء، و يصرفها عمن يشاء،
When the heart thinks regarding the matter of the wind, it knows that for it there is a Mover. He-azwj is the One-azwj Driving it to wherever He-azwj so Desires, and Settles it when He-azwj so Desires, and Hits with it one He-azwj so Desires, and Turns it away from one He-azwj so Desires.
فلما نظر القلب إلى ذلك وجدها متصلة بالسماء، وما فيها من الآيات فعرف أن المدبر القادر على أن يمسك الارض والسماء هو خالق الريح ومحركها إذا شاء، وممسكها كيف شاء، ومسلطها على من يشاء.
When the heart looks at that, finds it connected with the sky, and whatever is therein from the signs, and recognises that the Able upon Withholding the earth and the sky, He-azwj is the Creator of the wind and Moving it wherever He-azwj so Desires, and Withholding it however He-azwj so Desires, and Make it overcome upon one He-azwj so Desires to.
وكذلك دلت العين والاذن القلب على هذه الزلزلة، وعرف ذلك بغيرهما من حواسه حين حركته فلما دل الحواس على تحريك هذا الخلق العظيم من الارض في غلظها وثقلها، وطولها وعرضها، وما عليها من ثقل الجبال والمياه والانام وغير ذلك،
And similar to that, the eyes and the ears point upon these earthquakes, and recognises with other than these two from his senses when it moves. When the senses point upon the movement of this great creation from the earth is its denseness and its weight, and its length and its breadth, and what is upon it from the weight of the mountain and its water, and the animals and other than that.
وإنما تتحرك في ناحية ولم تتحرك في ناحية اخرى وهي ملتحمة جسدا واحدا، وخلقا متصلا بلا فصل ولا وصل، تهدم ناحية وتخسف بها وتسلم اخرى، فعندها عرف القلب أن محرك ما حرك منها هو ممسك ما امسك منها، وهو محرك الريح وممسكها، وهو مدبر السماء والارض وما بينهما، وأن الارض لو كانت هي المزلزلة لنفسها لما تزلزلت ولما تحركت، ولكنه الذي دبرها وخلقها حرك منها ما شاء.
And rather, it moves in an area and does not move in another area, and it is bound as one body, and a creation connected without any distance nor a connection. It demolishes an aread and submerges with it, and another is safe. During it, the heart recognises that the Mover Who moved these He-azwj is the Withholder of what is withheld from it, and He-azwj is the Mover of the wind and its Withholder, and He-azwj is the Manager of the sky and the earth and whatever is between the two, and that the eart, if it tremors by itself, it would not have tremored and not moved, but it is the One-azwj Who Manages it, Moves from it whatever He-azwj so Desires.
ثم نظرت العين إلى العظيم من الآيات من السحاب المسخر بين السماء والارض بمنزلة الدخان لا جسد له يلمس بشئ من الارض و الجبال، يتخلل الشجرة فلا يحرك منها شيئا، ولا يهصر منها غصنا، ولا يعلق منها بشئ يعترض الركبان فيحول بعضهم من بعض من ظلمته وكثافته، ويحتمل من ثقل الماء و كثرته ما لا يقدر على صفته،
Then the eyes look at the magnificent signs from the clouds, subdued between the sky and the earth, being at the status of the smoke, there being no body for it to be touched by anything from the earth and the mountains. It penetrates the tree but does not move anything from these, nor does it sway any branch from these, nor does it attach with anything from it. It exposes the pods and some of them turnover from the others being cleaned of its dirt, and it carries the weight of the water and its volume what is not able upon describing it.
مع ما فيه من الصواعق الصادعة، والبروق اللامعة، والرعد والثلج والبرد والجليد ما لا تبلغ الاوهام صفته ولا تهتدي القلوب إلى كنه عجائبه، فيخرج مستقلا في الهواء يجتمع بعد تفرقه ويلتحم بعد تزايله، تفرقه الرياح من الجهات كلها إلى حيث تسوقه بإذن الله ربها،
Along with that is what there is in it from the furious lightning, and the glowing brilliance, and the thunder, and the snow, and the cold, and the ice what the imaginations cannot reach its description, nor can the hearts be guided to the essence of its wonders. So, these (clouds) go independently in the air and gather after their separation, and stick together after their dispersal. The wind separates it from all the direction to wherever its ushers it by the Permission of Allah-azwj, its Lord-azwj.
يسفل مرة ويعلو اخرى، متمسك بما فيه من الماء الكثير الذي إذا أزجاه صارت منه البحور، يمر على الاراضي الكثيرة والبلدان المتنائية لا تنقص منه نقطة، حتى ينتهي إلى ما لا يحصى من الفراسخ فيرسل ما فيه قطرة بعد قطرة، وسيلا بعد سيل، متتابع على رسله حتى ينقع البرك وتمتلي الفجاج،
It goes lower at times and higher at another, being attached with what is in it from the abundant water which, when it drives it, the vapour comes from it, passing upon a lot of lands, and the spread-out cities, not being deficient from it by a dot, until it ends up to what cannot be counted from the Farsakhs, and it sends whatever is in it, drop after drop, and a torrent after torrent, consecutive upon its sending until it cleans the ponds and fills up the ravines.
و تعتلي الاودية بالسيول كأمثال الجبال غاصة بسيولها، مصمخة الآذان لدويها و هديرها فتحي بها الارض الميتة، فتصبح مخضرة بعد أن كانت مغبرة، ومعشبة بعد أن كانت مجدبة، قد كسيت ألوانا من نبات عشب ناضرة زاهرة مزينة معاشا للناس الانعام، فإذا أفرغ الغمام ماءه أقلع وتفرق وذهب حيث لا يعاين ولا يدرى أين توارى،
And the valleys swell up due to the torrents like the mountains filled by its torrents, deafening the ears by its loudness and its roar. The dead land is revived by it, and it becomes green after having been dusty, and productive and having been infertile, being painted with the colours of fresh vegetation, blossoms, adorned, for life of the people, and animals. So, when the cloud frees up its water, it takes off, and disperses and goes away where it cannot be seen nor known where it is hiding.
فادت العين ذلك إلى القلب فعرف القلب أن ذلك السحاب لو كان بغير مدبر وكان ما وصفت من تلقاء نفسه ما احتمل نصف ذلك من الثقل من الماء، وإن كان هو الذي يرسله لما احتمله ألفي فرسخ أو أكثر، ولارسله فيما هو أقرب من ذلك، ولما أرسله قطرة بعد قطرة، بل كان يرسله إرسالا فكان يهدم البنيان ويفسد النبات، ولما جاز إلى بلد وترك آخر دونه،
The eye leads that to the heart and the heart recognises that, if that cloud had been without a Manager, and had existed, what we described, from itself, would not have carried even half of that from the weight of the water, and even if it was the one sending it to where it would be carried, a thousand Farsakhs or more, and it would send it to where it was nearer than that, and would not send a drop after drop, but it would send a sending which would demolish the buildings, and spoil the vegetation, and would not exceed to a city and leave another one besides it.
فعرف القلب بالاعلام المنيرة الواضحة أن مدبر الامور واحد، وأنه لو كان اثنين أو ثلاثة لكان في طول هذه الازمنة والابد والدهر اختلاف في التدبير وتناقض في الامور، ولتأخر بعض وتقدم بعض، ولكان تسفل بعض ما قد علا، ولعلا بعض ما قد سفل، ولطلع شئ وغاب فتأخر عن وقته أو تقدم ما قبله
The heart recognises that with the radiant clear signs that the Manager of the affairs is One, and if there had been two, or three, there would have been during the length of these eras and the perpetual times, differings in the arrangements and the contradictions in the affairs, and some would be delays and some brought forward. Some of what had been higher, would be lower, and raise some of what had been lower, and something would emerge and disappear and be delayed from its time, or preceded what is before it.
فعرف القلب بذلك أن مدبر الاشياء ما غاب منها وما ظهر هو الله الاول، خالق السماء وممسكها، وفارش الارض وداحيها، وصانع ما بين ذلك مما عددنا وغير ذلك مما لم يحص.
The heart recognises by that, that the Manager of the things, whatever is hidden from these and apparent, He-azwj is Allah-azwj, the First, Creator of the sky and its Withholder, and Furnisher of the earth and is Spreader, and Maker of what is between that, from what we-asws counted, and other than that from what we-asws did not count.
وكذلك عاينت العين اختلاف الليل والنهار دائبين جديدين لا يبليان في طول كرهما، ولا يتغيران لكثرة اختلافهما، ولا ينقصان عن حالهما، النهار في نوره وضيائه، والليل في سواده وظلمته،
And similar to that, the eye witnesses the interchange of the night and the day, both constantly pursuing their courses, not wearing out during the length of their work, nor changing due to the frequency of their interchange, nor there being any reduction of their states – the day regarding its radiance and its illumination, and the night regarding its blackness and its darkness.
يلج أحدهما في الآخر حتى ينتهي كل واحد منهما إلى غاية محدودة معروفة في الطول والقصر على مرتبة واحدة ومجرى واحد، مع سكون من يسكن في الليل، وانتشار من ينتشر في الليل، وانتشار من ينتشر في النهار، وسكون من يسكن في النهار،
One of them penetrates into the other until each one of them ends up a peak of its well-known limit, regarding the length and the shortness upon one order and one flow, with resting the one who rests during the, and the dispersal of the one who disperses during the night, and dispersal of the one whi disperses during the day, and resting of the one who rests during the day.
ثم الحر والبرد وحلول أحدهما بعقب الآخر حتى يكون الحر بردا، والبرد حرا في وقته وإبانه، فكل هذا مما يستدل به القلب على الرب سبحانه وتعالى، فعرف القلب بعقله أن من دبر هذه الاشياء هو الواحد العزيز الحكيم الذي لم يزل ولا يزال،
Then, the heat and the cold, and the advents follow up, one on the heels of another until the heat becomes cold, and the cold (becomes) heat during its time and its season. All this is from what the heart is evidence upon the Lord-azwj, Glorious and Exalted, and the heart knows by its intellect that the One-azwj Who Arranged these things, He-azwj is the One, the Mighty, the Wise Who neither declines not will be declining.
وأنه لو كان في السماوات والارضين آلهة معه سبحانه لذهب كل إله بما خلق، ولعلا بعضهم على بعض، ولفسد كل واحد منهم على صاحبه.
And it is so, if there was in the skies and the earts (another) god along with Him-azwj, the Glorious, each god would to with whatever he created, and raise some of them upon the other, and each one of the two would spoil matters upon his counterpart.
وكذلك سمعت الاذن ما أنزل المدبر من الكتب تصديقا لما أدركته القلوب بعقولها، وتوفيق الله إياها، وما قاله من عرفه كنه معرفته بلا ولد ولا صاحبة ولا شريك فأدت الاذن ما سمعت من اللسان بمقالة الانبياء إلى القلب.
And similar to that, the ears hear what the Arranger has Sent down from the Books in ratification of what the hearts realise with their intellects, and Allah-azwj Inclining it, and what he said, the one who recognised His-azwj Essence, recognised Him-azwj as being without a son or a female companion or an associate. The ear leads with what it hears from the tongue with the words of the Prophets-as, to the heart.
متن: فقال: قد أتيتني من أبواب لطيفة بما لم يأتني به أحد غيرك إلا أنه لا يمنعني من ترك ما في يدي إلا الايضاح والحجة القويه بما وصفت لي وفسرت.
He said, ‘You-asws have given me from the subtle doors with what no one has given me apart from you-asws, except that nothing is preventing me from leaving what is in my hands (atheism) except the clarification, and the strong argument with what you-asws described to me and interpreted’.
قلت: أما إذا حجبت عن الجواب واختلف منك المقال فسيأتيك من الدلالة من قبل نفسك خاصة ما يستبين لك أن الحواس لا تعرف شيئا إلا بالقلب،
I-asws said: ‘But, when you are veiled from the answer, and there is a differing from you of the words, so I-asws shall give you from the evidence, from the direction of your own self in particular, what would explain to you that the senses do not recognise anything except through the heart.
فهل رأيت في المنام أنك تأكل وتشرب حتى وصلت لذة ذلك إلى قلبك ؟ قال: نعم. قلت: فهل رأيت أنك تضحك وتبكي وتجول في البلدان التي لم ترها والتي قد رأيتها حتى تعلم معالم ما رأيت منها ؟ قال: نعم مالا احصي.
Have you seen in the dream that you are eating and drinking until the taste of that arrives to your heart?’ He said, ‘Yes’. I-asws said: ‘Have you seen that you are laughing and crying and wandering in the cities which did had not seen and which you had seen, until you know the landmarks of what you saw from these?’ He said, ‘Yes, what I cannot even count’.
قلت: هل رأيت أحدا من أقاربك من أخ أو أب أو ذي رحم قد مات قبل ذلك حتى تعلمه وتعرفه كمعرفتك إياه قبل أن يموت؟ قال: أكثر من الكثير. قلت: فأخبرني أي حواسك أدرك هذه الاشياء في منامك حتى دلت قلبك على معاينة الموتى وكلامهم، وأكل طعامهم، والجولان في البلدان، والضحك والبكاء وغير ذلك ؟
I-asws said: ‘Have you seen anyone from your relatives, from a brother, or father, or near relatives who had died before that until you knew him and recognised him like your recognising him before he had died?’ He said, ‘More than the more’. I-asws said: ‘Tell me, which of your sense realise these things in your dream until it points your heart upon witnesses the deceased and their speeches, and eating their foors, and the wantering in the cities, and the laughting and the crying, and other than that?’
قال: ما أقدر أن أقول لك أي حواسي أدرك ذلك أو شيئا منه، وكيف تدرك وهي بمنزلة الميت لا تسمع ولا تبصر ؟
He said, ‘I am not able to say to you which of my senses realises that, or anything from it, and how can it realise and it is as the status of the dead, neither hearing nor seeing?’
قلت: فأخبرني حيث استيقظت ألست قد ذكرت الذي رأيت في منامك تحفظه وتقصه بعد يقظتك على إخوانك لا تنسى منه حرفا ؟ قال: إنه كما تقول وربما رأيت الشئ في منامي ثم لا أمسي حتى أراه في يقظتي كما رأيته في منامي.
I-asws said: ‘Tell me, when you wake up, don’t you remember which you saw in your dream, memorising it and your examining it after your waking up, upon your brother, not forgetting it at bit?’ He said, ‘It is just as you-asws are saying, and sometimes I see the thing in my dream, then I don’t come to the evening until I see it in my wakefulness just as I had seen it in my dream’.
قلت: فأخبرني أي حواسك قررت علم ذلك في قلبك حتى ذكرته بعد ما استيقظت ؟ قال: إن هذا الامر ما دخلت فيه الحواس. قلت: أفليس ينبغي لك أن تعلم حيث بطلت الحواس في هذا أن الذي عاين تلك الاشياء وحفظها في منامك قلبك الذي جعل الله فيه العقل الذي احتج به على العباد ؟
I said, ‘Tell me-asws, which of your senses decide the knowledge of that in your heart until you mention it after having woken up?’ He said, ‘This is the matter the senses don’t enter into’. I-asws said: ‘Isn’t it befitting for you that you know where the senses are invalidated in this, that which witnessed those things in your dream and memorised these, is your heart in which Allah-azwj has Made the intellect to be, by which He-azwj Argues the servants with?’
قال: إن الذي رأيت في منامي ليس بشئ إنما هو بمنزلة السراب الذي يعاينه صاحبه وينظر إليه لا يشك فيه أنه ماء فإذا انتهى إلى مكانه لم يجده شيئا فما رأيت في منامي فبهذه المنزلة !.
He said, ‘Surely that which I saw in my dream isn’t anything. But rather, it is at the status of the mirage which a person sees it and looks at it, not doubting in it that it is indeed water. But, when he ends to its place, he does not find anything. Therefore, what I saw in my dream is with this status!’
قلت: كيف شبهت السراب بما رأيت في منامك من أكلك الطعام الحلو والحامض، وما رأيت من الفرح والحزن ؟ قال: لان السراب حيث انتهيت إلى موضعه صار لا شئ، وكذلك صار ما رأيت في منامي حين انتبهت !
I-asws said: ‘How can you resemble the mirage with what you see in your dream from your eating the sweet and sour food, and what you see from the happiness and the grief?’ He said, ‘Because the mirage, when you end up to its place, becomes nothing, and similar to that is what becomes what I see in my dream, when I take notice!’
قلت: فأخبرني إن أتيتك بأمر وجدت لذته في منامك وخفق لذلك قلبك ألست تعلم أن الامر على ما وصفت لك ؟ قال: بلى.
I-asws sid: ‘Tell me, if I-asws come to you with a matter and you find it’s pleasure in your dream, and your heart pulsates for that, don’t you know that the matter is upon what I-asws described to you?’ He said, ‘Yes’.
قلت: فأخبرني هل احتلمت قط حتى قضيت في امرأة نهمتك عرفتها أم لم تعرفها ؟ قال: بلى مالا احصيه. قلت: ألست وجدت لذلك لذة على قدر لذتك في يقظتك فتنتبه وقد أنزلت الشهوة حتى تخرج منك بقدر ما تخرج منك في اليقظة، هذا كسر لحجتك في السراب.
I-asws said: ‘Tell me, have you ever dreamt of a woman at all until you fulfil your desires, whether you know her or not know her?’ He said, ‘Yes, more than I can count’. I-asws said: ‘Didn’t you find the pleasure of that upon a measurement of your pleasure in your wakefulness, and and you noticed that the desire had descended to the extent that there has come out from you, a measurement of what tends to come out from you during the wakefulness? This is a breaking of your argument regarding the mirage’.
قال: ما يرى المحتلم في منامه شيئا إلا ما كانت حواسه دلت عليه في اليقظة.
He said, ‘The dreamer does not see in his dream anything except what his senses had pointed upon him in his wakefulness’.
قلت: ما زدت على أن قويت مقالتي، وزعمت أن القلب يعقل الاشياء ويعرفها بعد ذهاب الحواس وموتها فكيف أنكرت أن القلب يعرف الاشياء وهو يقظان مجتمعة له حواسه، وما الذي عرفه إياها بعد موت الحواس وهو لا يسمع ولا يبصر ؟
I-asws said: ‘You have not increased upon the strength of my-asws words, and you claim that the heart understand the things and recognises them after the going away of the senses and their deaths, then how can you deny that the heart understand the things and it is awake, its senses having been gathered to it, and what is that which makes it recognise, after the death of the senses, and it (heart) can neither hear nor see?
ولكنت حقيقا أن لا تنكر له المعرفة وحواسه حية مجتمعة إذا أقررت أنه ينظر إلى الامرأة بعد ذهاب حواسه حتى نكحها وأصاب لذته منها، فينبغي لمن يعقل حيث وصف القلب بما وصفه به من معرفته بالاشياء والحواس ذاهبة أن يعرف أن القلب مدبر الحواس ومالكها ورائسها والقاضي عليها،
But the reality is that, you cannot deny there being for it, the recognition, and its senses being alive, gathered, when you accept that he looks at the woman after the going away of his senses until he copulates with her and attains its pleasure from it. Therefore, it is befitting for one to understand where the heart is described with what I-asws have described with it, from its recognition of the things, and the senses are gone, that he recognises that the heart is a manager of the senses and its owner and its ruler, and the decider upon it.
فإنه ما جهل الانسان من شئ فما يجهل أن اليد لا تقدر على العين أن تقلعها، ولا على اللسان أن تقطعه، وأنه ليس يقدر شئ من الحواس أن يفعل بشئ من الجسد شيئا بغير إذن القلب ودلالته و تدبيره لان الله تبارك وتعالى جعل القلب مدبرا للجسد،
It is so, whatever the human being may be ignorant of a thing, he is not ignorant of the fact that the hand is not able upon (function of) the eye if it is uprooted, nor upon the (function) of the tonge if it is cut off, and it is that it isn’t able upon anything from the (functions of) the senses that it should do anything with anything from the body without the permission of the herat and its evidence and its management, because Allah-azwj Blessed and Exalted Made the heart to be a manager of the body.
به يسمع وبه يبصر وهو القاضي والامير عليه، لا يتقدم الجسد إن هو تأخر، ولا يتأخر إن هو تقدم، وبه سمعت الحواس وأبصرت، إن أمرها ائتمرت، وإن نهاها انتهت، وبه ينزل الفرح والحزن، وبه ينزل الالم، إن فسد شئ من الحواس بقي على حاله، وإن فسد القلب ذهب جميعا حتى لا يسمع ولا يبصر.
By it, he hears, and by it he sees, and it is the judge and the commander upon him. The body cannot go forward if it delays it, nor can he delay if it precedes, and by it the senses hear and see. It is orders, they obey, and it it forbids, they refrain. And by it descend the happiness and the grief, and by it descends the pain. If something from the senses is spoilt, it (heart) would remain upon its state, but if the heart spoils, they all go away until he can neither hear nor see’.
قال: لقد كنت أظنك لا تتخلص من هذه المسألة وقد جئت بشئ لا أقدر على رده قلت: وأنا اعطيك تصاديق ما أنبأتك به وما رأيت في منامك في مجلسك الساعة. قال: افعل فإني قد تحيرت في هذه المسألة.
He said, ‘I had thought that you-asws will not finish from these questions, and you-asws come with something I am not able upon refuting it’. I-asws said: ‘And I-asws shall give you its verification, what I-asws informed you with and what you seen in your dream, in this sitting of yours, now’. He said, ‘Do so, for I am confused in these questions’.
قلت: أخبرني هل تحدث نفسك من تجارة أو صناعة أو بناء أو تقدير شئ وتأمر به إذا أحكمت تقديره في ظنك ؟ نعم. قلت: فهل أشركت قلبك في ذلك الفكر شيئا من حواسك ؟ قال: لا. قلت: أفلا تعلم أن الذي أخبرك به قلبك حق ؟ قال: اليقين هو، فزدني ما يذهب الشك عني ويزيل الشبه من قلبي.
I-asws said: ‘Tell me-asws, do you discuss with yourself regarding a business, or a manufacture, or a building, or a determination of anything, and you go ahead with it when its determination orders you in your thoughts?’ (He said), ‘Yes’. I-asws said: ‘So, does your heart participate in that thought, anything from your senses?’ He said, ‘No’. I-asws said: ‘So, don’t you know that, that which informed your heart with, is true?’ He said, ‘It is the certainty, but increase for me what would drive the doubt away from me and the suspicious would decline from my heart’.
قلت: أخبرني هل يعرف أهل بلادك علم النجوم ؟ قال: إنك لغافل عن علم أهل بلادي بالنجوم ! قلت: وما بلغ من علمهم بها ؟ فقال: إنا نخبرك عن علمهم بخصلتين تكتفي بهما عما سواهما. قلت: فأخبرني ولا تخبرني إلا بحق. قال بديني لا اخبرك إلا بحق وبما عاينت. قلت: هات.
I-asws said: ‘Tell me, do the people of your city know the knowledge of the stars (astrology)?’ He said, ‘You-asws are ignorant about the knowledge of the people of my city about the stars!’ I-asws said: ‘And what have they reached (learnt) by their knowledge with it?’ He said, ‘We can tell you-asws about their knowledge being with two qualities, sufficing with these two from what is besides these’. I-asws said: ‘Tell me, and do not tell me except with truthfulness’. He said, ‘By my religion! I will not tell you except with truthfulness and with what I have witnessed’. I-asws said: ‘Give’.
قال: أما إحدى الخصلتين فإن ملوك الهند لا يتخذون إلا الخصيان. قلت: و لم ذاك ؟ قال: لان لكل رجل منهم منجما حاسبا فإذا أصبح أتى باب الملك فقاس الشمس وحسب فأخبره بما يحدث في يومه ذلك، وما حدث في ليلته التي كان فيها، فإن كانت امرأة من نسائه قارفت شيئا يكرهه أخبره، فقال: فلان قارف كذا وكذا مع فلانة، ويحدث في هذا اليوم كذا وكذا.
He said, ‘As for one of the two qualities, the kings of India are not taking except for the eunuchs’. I-asws said: ‘And why is that?’ He said, ‘Because for every man from them there is an astrologer calculating. When its morning, he comes to the door of the king and measures the sun and calculates, and informs him with what is to occur during that day of his, and had occurred during his night in which he was. And if a woman from his womenfolk had done something he dislikes, he (astrologer) tells him (king) and says, ‘So and so did such and such with so and so woman, and in this day, such and such would occur’.
قلت: فأخبرني عن الخصلة الاخرى. قال: قوم بالهند بمنزلة الخناقين عندكم يقتلون الناس بلا سلاح ولا خنق ويأخذون أموالهم. قلت: وكيف يكون هذا ؟ قال. يخرجون مع الرفقة والتجار بقدر ما فيها من الرجالة فيمشون معهم أياما ليس معهم سلاح، ويحدثون الرجال ويحسبون حساب كل رجل من التجار فإذا عرف أجمعهم موضع النفس من صاحبه وكزكل واحد منهم صاحبه الذي حسب به في ذلك الموضع فيقع جميع التجار موتى !
I-asws said: ‘Tell me about the other quality’. He said, ‘There are a people in India at the status of the thieves. In their presence, the people get killed without weapons or strangulation, and they are taking their wealth’. I-asws said: ‘And how does this happen?’ He said, ‘They are going out with the friends and the traders of the same number, and they are walking with them for days, there not being any weapons with them, and the men are discussing and they are calculating a calculation of every man from the traders. So, when they recognise for all of them a place of the soul from his companion, each one of them nudges his companion who has been calculated with regarding that place, and the entirety of the traders fall down dead!’.
قلت: إن هذا أرفع من الباب الاول إن كان ما تقول حقا ! قال: أحلف لك بديني إنه حق ولربما رأيت ببلاد الهند قد اخذ بعضهم وامر بقتله. قلت: فأخبرني كيف كان هذا حتى اطلعوا عليه ؟ قال: بحساب النجوم.
I-asws said: ‘This is higher than the first subject, if what you are saying was true!’ He said, ‘I swear an oath to you-asws with my religion, it is true, and sometimes I see in a city of India, some of them having been seized and ordered with him being killed’. I-asws said: ‘Tell me, how was this until they were notified upon it?’ He said, ‘By the calculation of the stars’.
قلت: فما سمعت كهذا علما قط، وما أشك أن واضعه الحكيم العليم، فأخبرني من وضع هذا العلم الدقيق الذي لا يدرك بالحواس ولا بالعقول ولا بالفكر ؟ قال: حساب النجوم وضعته الحكماء وتوارثه الناس “.
I said, ‘I-asws have not heard of a knowledge like this at all, and I-asws doubt that the Wise, the Knower has Placed it. Tell me, who placed this knowledge of the obscure matter which can neither be realised by the senses nor the the intellects nor by the thinking?’ He said, ‘Calculations of the stars, the wise ones placed it and the people inherited it’.
متن: قلت: أخبرني هل يعلم أهل بلادك علم النجوم ؟ قال: إنك لغافل عن علم أهل بلادي بالنجوم فليس أحد أعلم بذلك منهم. قلت: أخبرني كيف وقع علمهم بالنجوم وهي مما لا يدرك بالحواس ولا بالفكر ؟
I-asws said: ‘Do the people of your city know the knowledge of the stars?’ He said, ‘You-asws ignorant about the knowledge of the people of my city, for there isn’t anyone who is more knowing with that, than them’. I-asws said: ‘Tell me, how did their knowledge of the stars occur, and it is from what can neither be realised by the senses nor by the thoughts?’
قال: حساب وضعته الحكماء وتوارثته الناس فإذا سألت الرجل منهم عن شئ قاس الشمس ونظر في منازل الشمس والقمر وما للطالع من النحوس، وما للباطن من السعود، ثم يحسب ولا يخطئ، ويحمل إليه المولود فيحسب له ويخبر بكل علامة فيه بغير معاينة وما هو مصيبه إلى يوم يموت.
He said, ‘A calculation, the wise ones placed it and the people inherited it. So, when a man from them is asked about something, he measures the sun and looks into the stages of the sun and the moon, and what is noticed from the misfortunes, and what is hidden from the good fortune, then he calculates and does not err, and he is carried to it to the new born and he calculates for it and inform with all sings in him without being witnessed, and what is going to hit him up to the day it dies’.
قلت: كيف دخل الحساب في مواليد الناس ؟ قال: لان جميع الناس إنما يولدون بهذه النجوم، ولولا ذلك لم يستقم هذا الحساب فمن ثم لا يخطئ إذا علم الساعة واليوم والشهر والسنة التي يولد فيها المولود.
I-asws said: ‘How can the calculation enter into the births of the people?’ He said, ‘Because the entirety of the people, rather are giving birth by these stars, and had it not been that, these calculations would not stand. Thus, from them he does not err, when he knows the time, and the day, and the month, and the year in which the new-born is to be born’.
قلت: لقد توصفت علما عجيبا ليس في علم الدنيا أدق منه ولا أعظم إن كان حقا كما ذكرت، يعرف به المولود الصبي وما فيه من العلامات ومنتهى أجله وما يصيبه في حياته، أو ليس هذا حسابا تولد به جميع أهل الدنيا من كان من الناس ؟ قال: لا أشك فيه.
I-asws said: ‘You have described a strange knowledge. There isn’t any knowledge of the world more accurate than it, nor greater, if it was true as you have mentioned. By it are recognise the birth of the child and whatever is in him from the signs, and the end point of his term, and what would be hitting him during his lifetime. Or, isn’t this a calculation by which are born the entirety of the inhabitants of the world, ones who are from the people?’ He said, ‘There is no doubt in it’.
قلت: فتعال ننظر بعقولنا كيف علم الناس هذا العلم وهل يستقيم أن يكون لبعض الناس إذا كان جميع الناس يولدون بهذه النجوم، وكيف عرفها بسعودها ونحوسها، وساعاتها وأوقاتها، ودقائقها ودرجهاتها، وبطيئها وسريعها، ومواضعها من السماء، ومواضعها تحت الارض، ودلالتها على غامض هذه الاشياء التي وصفت في السماء وما تحت الارض،
I-asws said: ‘Come, let us consider with our intellects how the people know this knowledge, and is it correct that it happens for some of the people, when the entirety of the people are being born by these stars, and can its fortunacy and misfortune can be recognised, and its times, and its timings, and its minutes, and its levels, and its slowness, and its quickness, and its places from the sky, and its places beneath the earth, and its evidences upon these mysterious things which you described being in the sky, and what is below the earth.
فقد عرفت أن بعض هذه البروج في السماء، وبعضها تحت الارض، و كذلك النجوم السبعة منها تحت الارض ومنها في السماء فما يقبل عقلي أن مخلوقا من أهل الارض قدر على هذا. قال: وما أنكرت من هذا ؟
I-asws have understood that some of these constellations are in the sky, and some of these are beneath the earth, and like that are the seven stars. From these are beneath the earth and from these are in the sky, therefore my-asws intellect does not accept that a creature from the inhabitants of the earth would be able upon this’. He said, ‘And what do you-asws deny from this?’
قلت: إنك زعمت أن جميع أهل الارض إنما يتوالدون بهذه النجوم، فأرى الحكيم الذي وضع هذا الحساب بزعمك من بعض أهل الدنيا، ولا شك إن كنت صادقا أنه ولد ببعض هذه النجوم والساعات و الحساب الذي كان قبله، إلا أن تزعم أن ذلك الحكيم لم يولد بهذه النجوم كما ولد سائر الناس. قال: وهل هذا الحكيم إلا كسائر الناس ؟
I-asws said: ‘You claimed that the entirety of the people of the earth are rather being born by these stars, and I-asws see the wise one who placed this calculation, by your allegation, from one of the people of the world, and there is no doubt that if you were truthful, that he would have been born by some of these stars, and the time, and the calculation which was before him (being born), unless if you are claiming that, that wise one was not born by these starts just as the rest of the people are being born’. He said, ‘And is this wise on except like the rest of the people?’
قلت: أفليس ينبغي أن يدلك عقلك على أنها قد خلقت قبل هذا الحكيم الذي زعمت انه وضع هذا الحساب، وقد زعمت أنه ولد ببعض هذه النجوم ؟ قال: بلى.
I-asws said: ‘Isn’t it befitting that your intellect should point you upon that it (calculation) has been created before this wise one who, you claim that he is the one who placed this calculation, and you have claimed that he was born by these stars?’ He said, ‘Yes’.
قلت: فكيف اهتدى لوضع هذه النجوم ؟ وهل هذا العلم إلا من معلم كان قبلهما وهو الذي أسس هذا الحساب الذي زعمت أنه أساس المولود، والاساس أقدم من المولود، والحكيم الذي زعمت أنه وضع هذا إنما يتبع أمر معلم هو أقدم منه، وهو الذي خلقه مولودا ببعض هذا النجوم، وهو الذي أسس هذه البروج التي ولد بها غيره من الناس
I-asws said:’ Then how was he guided to place these stars? And is this knowledge except from a teacher who was before them, and he is the one who established this calculation which you claim, it establishes the birth, and the principles (of the calculation) are more ancient than the birth. And the wise on you claim that he placed this, is rather a follower of an instruction of a teacher who is more ancient than him, and he is the one whose was created by some of these stars, and he is the one established these constellations by which others from the people who are being born by it.
فواضع الاساس ينبغي أن يكون أقدم منها، هب إن هذا الحكيم عمر مذ كانت الدنيا عشرة أضعاف، هل كان نظره في هذه النجوم إلا كنظرك إليها معلقة في السماء أو تراه كان قادرا على الدنو منها وهي في السماء حتى يعرف منازلها و مجاريها، نحوسها وسعودها، ودقائقها، وبأيتها تكسف الشمس والقمر، وبأيتها يولد كل مولود، وأيها السعد وأيها النحس، وأيها البطيئ وأيها السريع،
So, the placer of the principles, it is befitting that he happens to be more ancient that these (principles). Supposing that this wise one has lived since the world existed, a multiple of ten, would his looking into these stars be except like your looking at these, hanging in the sky, or you see it as having been determined so, upon the nearness from it, and it is in the sky until one recognises its stages and its flows, its bad luck and its good luck, and its minutes, and which of these doe the sun and moon eclipe, and by which of these does every new-born get born, and which of it is the fortunate, and which of it is the unfortunate, and which of it is the slow, and which of it is the fast one.
ثم يعرف بعد ذلك سعود ساعات النهار ونحوسها، وأيها السعد وأيها النحس، وكم ساعة يمكث كل نجم منها تحت الارض، وفي أي ساعة تغيب، وأي ساعة تطلع، وكم ساعة يمكث طالعا، وفي أي ساعة تغيب،
Then you would recognise, after that, the fortunacy of a time of the day and its inauscpicousness, and which of it is the fortunate and which of it is the unfortunate, and how many hours would every start from it remain beneath the earth, and in which time it would set, and which time would it emerge, and how much it would remain emerged, and in which time it would disappear.
وكم استقام لرجل حكيم كما زعمت من أهل الدنيا أن يعلم علم السماء مما لا يدرك بالحواس، ولا يقع عليه الفكر، ولا يخطر على الاوهام وكيف اهتدى أن يقيس الشمس حتى يعرف في أي برج، وفي أي برج القمر، وفي أي برج من السماء هذه السبعة السعود والنحوس وما الطالع منها وما الباطن ؟
And how much would it stand for a wise man from the people of the world, as you claim, that he knows the knowledge of the sky from what he has not realised with the senses, and did the thought fall upon it, nor did he imagine in his mind, and how would he be guided to measure the sun until he understands in which constellation it is, and in which constellation is the moon, and in which constellation from the sky are there seven (stars), the fortunate and the unfortunate, and what is noticeable from these and what is hidden?
وهي معلقة في السماء وهو من أهل الارض لا يراها إذا توارت بضوء الشمس إلا أن تزعم أن هذا الحكيم الذي وضع هذا العلم قد رقى إلى السماء، وأنا أشهد أن هذا العالم لم يقدر على هذا العلم إلا بمن في السماء، لان هذا ليس من علم أهل الارض.
And it is hanging in the sky, and he is from the people of the earth, not having seen it when it is covered by the light of the sun, except if you claim that this is the wise one who placed this knowledge had arisen to the sky, and I-asws testify that this scholar is not able upon this knowledge except with ones in the sky, because this isn’t from the knowledge of the people of the world’.
قال: ما بلغني أن أحدا من أهل الارض رقى إلى السماء. قلت: فلعل هذا الحكيم فعل ذلك ولم يبلغك ؟ قال: ولو بلغني ما كنت مصدقا.
He said, ‘It has not reached me that anyone from the people of the earth has ever arisen to the sky’. I-asws said: ‘Perhaps this wise one did do that and it (news of that) did not reach you?’ He said, ‘And if it had reached me, I would not have ratified it’.
قلت: فأنا أقول قولك، هبه رقى إلى السماء هل كان له بد من أن يجري مع كل برج من هذه البروج، ونجم من هذه النجوم من حيث يطلع إلى حيث يغيب، ثم يعود إلى الآخر حتى يفعل مثل ذلك حتى يأتي على آخرها ؟ فإن منها ما يقطع السماء في ثلاثين سنة، ومنها ما يقطع دون ذلك،
I-asws said: ‘And I-asws (also) speak your words. Supposing he had arisen to the sky, would it have been inevitable for him that he flows with every constellation from these constellations, and a star from these stars from where he would be notified to where it sets, the he would return to another, until he does the like of that, to the extent that he comes to the last of it? For, from these is what cuts across the sky in thirty years, and from these is what cuts across less than that.
وهل كان له بد من أن يجول في أقطار السماء حتى يعرف مطالع السعود منها والنحوس، والبطيئ والسريع، حتى يحصي ذلك ؟ أو هبه قدر على ذلك حتى فرغ مما في السماء هل كان يستقيم له حساب ما في السماء حتى يحكم حساب ما في الارض وما تحتها و أن يعرف ذلك مثل ما قد عاين في السماء ؟
And would it not be a must for him that he wanders in the horizons of the sky until he recognises the notification of the fortunate from these and the unfortunate, and the slow and the fast, until he counts that? Or, supposing he is able upon that until he is free from what is in the sky, would a calculation be correct for him, of what is in the sky until he relates the calculation of what is in the earth, and what it needs, and that he recognises that like what he had seen in the sky?
لان مجاريها تحت الارض على غير مجاريها في السماء، فلم يكن يقدر على أحكام حسابها ودقائقها وساعاتها إلا بمعرفة ما غاب عنه تحت الارض منها، لانه ينبغي أن يعرف أي ساعة من الليل يطلع طالعها، وكم يمكث تحت الارض، وأية ساعة من النهار يغيب غائبها لانه لا يعاينها، ولا ما طلع منها ولا ما غاب،
Because its flowing beneath the earth is upon other than its flowing in the sky, he would not be able upon relating its calculation and its minutes, and its hours, except by recognising what is hidden from him beneath the earth, from these, because it is befitting that he recognises which time of the night does its emergence emerge, and how long does it remain beneath the earth, and which time of the day does its setting set, because he has not seen it, nor what emerges from these and what sets.
ولابد من أن يكون العالم بها واحدا وإلا لم ينتفع بالحساب إلا تزعم أن ذلك الحكيم قد دخل في ظلمات الارضين والبحار فسار مع النجوم والشمس والقمر في مجاريها على قدر ما سار في السماء حتى علم الغيب منها، وعلم ما تحت الارض على قدر ما عاين منها في السماء.
And it is inevitable that the world happens to be one with it, or else he would not benefit with the calculation, unless you claim that, that wise one has entered into the darkness of the firmaments, and the oceans, and travelled along with the stars, and the sun, and the moon in its flows upon a measurement of he had travelled in the sky, until he knows the hidden from these, and knows what is beneath the earth upon a measurement of what he had seen from these in the sky’.
قال: وهل أريتني أجبتك إلى أن أحدا من أهل الارض رقى إلى السماء وقدر على ذلك حتى أقول: إنه دخل في ظلمات الارضين والبحور ؟
He said, ‘And do you-asws see me answering you to (say) that someone from the people of the earth had arisen to the sky and was able upon that, until I say he had entered into the darkness of the firmaments and the oceans?’
قلت: فكيف وقع هذا العلم الذي زعمت أن الحكماء من الناس وضعوه وأن الناس كلهم مولدون به وكيف عرفوا ذلك الحساب وهو أقدم منهم ؟.
I-asws said: ‘Then how did this knowledge occur, which you claim that the wise ones from the people had placed it, and that the people, all of them are being born by it, and how did they understand that calculation, and it is more ancient that them?’’
أقول: في نسخة السيد ابن طاووس هنها زيادة:
I (Majlisi) am saying, ‘In the copy of Al Seyyid Ibn Tawoos, there is more over here’.
” قال: أرأيت إن قلت لك: إن البروج لم تزل وهي التي خلقت أنفسها على هذا الحساب ما الذي ترد علي ؟ قلت: أسألك كيف يكون بعضها سعدا وبعضها نحسا، وبعضها مضيئا وبعضها مظلما، وبعضها صغيرا وبعضها كبيرا ؟.
He said, ‘What is your-asws view, if I were to say to you-asws, ‘The constellation does not decline, and it is which created itself upon this calculation, that which you-asws are refuting upon me?’ I-asws said: ‘I-asws ask you, how did some of them happen to be fortunate, and some of these unfortunate, and some of these illuminative, and some of these dark, and some of these small, and some of these large?’
قال: كذلك أرادت أن تكون بمنزلة الناس، فإن بعضهم جميل، وبعضهم قبيح، وبعضهم قصير، وبعضهم طويل، وبعضهم أبيض، وبعضهم أسود، وبعضهم صالح، وبعضهم طالح.
He said, ‘Like that, it wanted to become at the status of the people, for some of them are beautiful, and some of them ugly, and some of them short, and some of them long, and some of them white, and some of them black, and some of them righteous, and some of them wicked’.
قلت: فالعجب منك إني اراودك منذ اليوم على أن تقر بصانع فلم تجبني إلى ذلك حتى كان الآن أقررت بأن القردة والخنازير خلقن أنفسهن !. قال: لقد بهتني بما لم يسمع الناس مني ! قلت: أفمنكر أنت لذلك ؟ قال: أشد إنكار.
I-asws said: ‘It is strange from you! I-asws have been propositioning you since today upon that you should accept there being a Maker, but you did not answer me to that, until now you accept that the monkeys and the pigs created themselves!’ He said, ‘You have accused me with what the people have not heard from me!’ I-asws said: ‘So are you a denier of that?’ He said, ‘(With the) strongest of denial’.
قلت: فمن خلق القردة والخنازير إن كان الناس والنجوم خلقن أنفسهن ؟ فلابد من أن تقول: إنهن من خلق الناس، أو خلقن أنفسهن، أفتقول: إنها من خلق الناس ؟ قال: لا.
I-asws said: ‘So who created the monkeys and the piges, if it was so that the people and the stars created themselves? There is no escape from you saying, ‘These are from the creation of the people, or they created themselves’. So, are you saying that these are from the creation of the people?’ He said, ‘No’.
قلت: فلابد من أن يكون لها خالق أو هي خلقت أنفسها، فإن قلت: إنها من خلق الناس أقررت أن لها خالقا، فإن قلت: لابد أن يكون لها خالق فقد صدقت وما أعرفنا به، ولئن قلت: إنهن خلقن أنفسهن فقد أعطيتني فوق ما طلبت منك من الاقرار بصانع.
I-asws said: ‘Then it is inevitable that there happens to be a Creator for these, or these are creator of their own selves. So, if you were to say these are from the creation of the people, you would be accepting that there is a Creator for these; and if you were to say that it is inevitable that there happens to be a Creator for these, then would have spoken the truth, and what we-asws recognise with it; and if you were to say they created themselves, then you have given me above what I-asws sought from you, from the acceptance of there being a Creator’.
ثم قلت: فأخبرني بعضهن قبل بعض خلقن أنفسهن أم كان ذلك في يوم واحد ؟ فإن قلت: بعضهن قبل بعض فأخبرني السماوات وما فيهن والنجوم قبل الارض والانس والذر خلقن أم بعد ذلك ؟ فإن قلت: إن الارض قبل أفلا ترى قولك: إن الاشياء لم تزل قد بطل حيث كانت السماء بعد الارض ؟.
Then I-asws said: ‘Tell me, were some of them created before others, of was that in onoe day? If you say some of them were before others, then tell me (about) the skies and whatever is within them, and the stars were before the earth and the human being, and the particles were created or after that? If you say that the earth was before, doe you not see your word that the things do not deline, has been invalidated where the sky was afater the earth?’
قال: بلى ولكن أقول: معا جميعا خلقن. قلت: أفلا ترى أنك قد أقررت أنها لم تكن شيئا قبل أن خلقن، وقد أذهبت حجتك في الازلية ؟
He said, ‘Yes, but I am saying, ‘They were created altogether’. I-asws said: ‘Do you not see that you have accepted that these did not happen to be anything before their creation, and your argument regarding the eternality has gone?’
قال: إني لعلى حد وقوف، ما أدري ما اجيبك فيه لاني أعلم أن الصانع إنما سمي صانعا لصناعته، والصناعة غير الصانع، والصانع غير الصناعة لانه يقال للرجل: الباني لصناعته البناء، والبناء غير الباني والباني غير البناء، وكذلك الحارث غير الحرث والحرث غير الحارث.
He said, ‘Perhaps I am at a limit of pausing, not knowing what I should answer you-asws with regards to it, because I know that the maker has rather been names as a maker due to his making, and the made is other than the maker, and the maker is other than the made, because it is said for the man, ‘He is the builder of his making the building’, and the building is other than the builder, and the builder is other than the building, and similar to that, the farmer is other than the farm, and the farm is other than the farmer’.
قلت: فأخبرني عن قولك: إن الناس خلقوا أنفسهم فبكمالهم خلقوها أرواحهم وأجسادهم وصورهم وأنفاسهم أم خلق بعض ذلك غيرهم ؟ قال: بكمالهم لم يخلق ذلك ولا شيئا منهم غيرهم.
I-asws said: ‘Tell me about your words, ‘The people are creating themselves’, are they creating themselves with completeness, their souls, and their bodies, and their faces, and their selves, or did other create part of that?’ He said, ‘With their completeness, and there is nothing from them of others’.
قلت: فأخبرني الحياة أحب إليهم أم الموت ؟ قال: أو تشك أنه لا شئ أحب إليهم من الحياة، ولا أبغض إليهم من الموت ؟
I-asws said: ‘Tell me, is the life more beloved to them or the death?’ He said, ‘Or, are you-asws doubting that there is a thing more beloved to them than the life, and more hateful to them than the death?’
قلت فأخبرني من خلق الموت الذي يخرج أنفسهم التي زعمت أنهم خلقوها ؟ فإنك لا تنكر أن الموت غير الحياة، وأنه هو الذي يذهب بالحياة. فإن قلت: إن الذي خلق الموت غيرهم، فإن الذي خلق الموت هو الذي خلق الحياة، ولئن قلت: هم الذين خلقوا الموت لانفسهم إن هذا لمحال من القول ! وكيف خلقوا لانفسهم ما يكرهون إن كانوا كما زعمت خلقوا أنفسهم ؟
I-asws said: ‘Inform me, who created the death which extracts their souls which you claim they created? For, you cannot deny that the death is other than the life, and it is the one which goes away with the life. If you say, ‘The one who created the death is other than them’, then the one who created the death, he is the one who created the life; and if you say, They, are the ones who created the death for themselves’, that this is an impossibility from the word! And how come they created for themselves what they dislike, if they had, as you allege, created themselves?
هذا ما يستنكر من ضلالك أن تزعم أن الناس قدروا على خلق أنفسهم بكمالهم وأن الحياة أحب إليهم من الموت وخلقوا ما يكرهون لانفسهم !.
This is what you will be denying from your straying if you claim that the people are able upon creating themselves with their completeness, and that the life is more beloved to them than the death, and they created what they are disliking for themselves!’
قال: ما أجد واحدا من القولين ينقاد لي ولقد قطعته علي قبل الغاية التي كنت اريدها. قلت: دعني فإن من الدخول في أبواب الجهالات مالا ينقاد من الكلام، و إنما أسألك عن معلم هذا الحساب الذي علم أهل الارض علم هذه النجوم المعلقة في السماء.
He said, ‘I do not find one of the two words guiding for me, and it has been cut off upon me before the peak which I had wanted’. I-asws said: ‘Leave me-asws, for, from the entering in to doors of the ignorance is what does not guide from the speech, and rather I-asws ask you about the teacher of this calculation which the people of the earth know, the knowledge of these stars hanging in the sky’’.
” اقول: رجعنا إلى ما في النسخ المشهورة:
I (Majlisi) am saying, ‘We return to what is in the well-known copy’.
قال: ما أجد يستقيم أن أقول: إن أحدا من أهل الارض وضع علم هذه النجوم المعلقة في السماء. قلت: فلابد لك أن تقول: إنما علمه حكيم عليم بأمر السماء والارض ومدبرهما. قال: إن قلت هذا فقد أقررت لك بإلهك الذي تزعم أنه في السماء.
He said, ‘I do not find any correctness if I say, ‘One of the people of the earth placed the knowledge of these stars hanging in the sky’. I-asws said: ‘Then there is no escape for you that you should be saying, ‘But rather a Wise Knower Knows the affairs of the sky and the earth and their arragement’. He said, ‘If I say this, then I have accepted to you-asws with your God Who you-asws claim is in the sky’.
قلت: أما أنك فقد أعطيتني أن حساب هذه النجوم حق، وأن جميع الناس ولدوا بها. قال: الشك في غير هذا. قلت: وكذلك أعطيتني أن أحدا من أهل الارض لم يقدر على أن يغيب مع هذه النجوم والشمس والقمر في المغرب حتى يعرف مجاريها ويطلع معها إلى المشرق. قال: الطلوع إلى السماء دون هذا.
I-asws said: ‘But you gave me that the calculation of these stars is true, and that the entirety of the people, are being born by it’. He said, ‘The doubt is in other than this’. I-asws said: ‘And smilar to that, you gave me that one from the people of the earth is not able upon he disappears to be with these stars, and the sun, and the moorn in the west until he recognises their flows, and emerges with these to the east’. He said, ‘The emergence to the sky is besides this’.
قلت: فلا أراك تجد بدا من أن تزعم أن المعلم لهذا من السماء. قال: لئن قلت أن ليس لهذا الحساب معلم لقد قلت إذا غير الحق، ولئن زعمت أن أحدا من أهل الارض علم ما في السماء وما تحت الارض لقد أبطلت لان أهل الارض لا يقدرون على علم ما وصفت لك من حال هذه النجوم والبروج بالمعاينة والدنو منها فلا يقدرون عليه لان علم أهل الدنيا لا يكون عندنا إلا بالحواس،
I-asws said: ‘But, I-asws do not see you having any escape from claiming that the teacher of these (calculations) is from the sky’. He said, ‘If I were to say that there isn’t a teacher of these calculations, then I would have said other than the truth; and if I claim that one of the people of the earth knows what is in the sky and what is beneath the earth, then I would have been invalidated, because the people of the earth are not able upon know what I described to you-asws, from the states of these stars, and the constellation with the preview and being nearness from it. They are not able upon it because the knowledge of the people of the world cannot happen to be with us except through the senses.
وما يدرك علم هذه النجوم التي وصفت بالحواس لانها معلقة في السماء وما زادت الحواس على النظر إليها حيث تطلع وحيث تغيب، فأما حسابها ودقائقها ونحوسها وسعودها وبطيئها وسريعها وخنوسها ورجوعها فأنى تدرك بالحواس أو يهتدى إليها بالقياس ؟.
And what would make you-asws realise the knowledge of these stars which you-asws described with the senses, because these are hanging in the sky, and the senses do not go beyond the looking towards it, where it emerges and where it disappears. As for its calculation, and its minuts, and its inauspiciousness, and its fortunacy, and its slowness, and its quickness, and its going and its coming back, so I realise by the senses or am guided to it by the measurement?’
قلت: فأخبرني لو كنت متعلما مستوصفا لهذا الحساب من أهل الارض أحب إليك أن تستوصفه وتتعلمه، أم من أهل السماء ؟ قال: من أهل السماء، إذ كانت النجوم معلقة فيها حيث لا يعلمها أهل الارض.
I-asws said: ‘Tell me, if you were a learner of the description of these calculation from the people of the earth, would it be beloved to you that it be described to you and you learn it, or from the people of the sky?’ He said, ‘From the people of the sky, and the stars were hanging therein where the people of the earth do not know’.
قلت: فافهم وأدق النظر وناصح نفسك ألست تعلم أنه حيث كان جميع أهل الدنيا إنما يولدون بهذه النجوم على ما وصفت في النحوس والسعود أنهن كن قبل الناس ؟ قال: ما أمتنع أن أقول هذا.
I-asws said: ‘Then, understand, and go in depth of the consideration, and advise yourself. Don’t you know that where the entirety of the people of the word were being born by these stars, upon what you described regarding the misfortune, and the fortune, these existed before the people?’ He said, ‘I am not saying no, that I should be saying this’.
قلت: أفليس ينبغي لك أن تعلم أن قولك: إن الناس لم يزالوا ولا يزالون قد انكسر عليك حيث كانت النجوم قبل الناس، فالناس حدث بعدها، و لئن كانت النجوم خلقت قبل الناس ما تجد بدا من أن تزعم أن الارض خلقت قبلهم. قال: ولم تزعم أن الارض خلقت قبلهم ؟
I-asws said: ‘Isn’t it befitting for you that you learn that your words, ‘The people do not cease to be and will not cease to be’, has been broken upon you, where the stars are before the people, and the people occurred after these? And if the stars have been created before the people, you will not find an escape from claiming that the earth was created before them’. He said, ‘And why should I claim that the earth was created before them?’
قلت: ألست تعلم أنها لو لم تكن الارض جعل الله لخلقه فراشا ومهادا ما استقام الناس ولا غيرهم من الانام، ولا قدروا أن يكونوا في الهواء إلا أن يكون لهم أجنحة ؟ قال: وماذا يغني عنهم الاجنحة إذا لم تكن لهم معيشة ؟
I-asws said: ‘Don’t you know that if the earth did not Make the earth for His-azwj creatures as a bed and a cradle, the people would not be standing nor others from the animals, nor would they be able to exist in the air except if there happened to be wings for them?’ He said, ‘And what would the wings avail them when there did not happen to be a life for them?’
قلت: ففي شك أنت من أن الناس حدث بعد الارض والبروج ؟ قال: لا ولكن على اليقين من ذلك. قلت: آتيك أيضا بما تبصره. قال: ذلك أنفى للشك عني.
I-asws said: ‘So, are you still in doubt that the people occurred after the earth and the constellations?’ He said, ‘No, but upon the certainty from that’. I-asws said: ‘I-asws shall give you as well, what what you will see’. He said, ‘That would be a negation of the doubt from me’.
قلت: ألست تعلم أن الذي تدور عليه هذه النجوم والشمس والقمر هذا الفلك ؟ قال: بلى. قلت: أفليس قد كان أساسا لهذه النجوم ؟ قال: بلى. قلت: فما أرى هذه النجوم التي زعمت أنها مواليد الناس إلا وقد وضعت بعد هذا الفلك لانه به تدور البروج وتسفل مرة وتصعد اخرى.
I-asws said: ‘Don’t you know that upon which these stars, and the sun, and the moon circle, this is the orbit?’ He said, ‘Yes’. I-asws said: ‘So, haven’t there been any principles for these stars?’ He said, ‘Yes’. I-asws said: ‘But, I-asws do not see these stars, which you claim are births of the people, except and these have been placed after this orbit, because by it rotate the constellations, and descend at a time and ascend at another time’.
قال: قد جئت بأمر واضح لا يشكل على ذي عقل أن الفلك الذي تدور به النجوم هو أساسها الذي وضع لها لانها إنما جرت به.
He said, ‘You-asws have come with a clear matter, there is no doubt upon the one with intellect that the orbit by which circle the starts, it is its foundation which is placed for it, because, it rather flows by it’.
قلت: أقررت أن خالق النجوم التي يولد بها الناس سعودهم ونحوسهم هو خالق الارض لانه لو لم يكن خلقها لم يكن ذرء. قال: ما أجد بدا من إجابتك إلى ذلك. قلت: أفليس ينبغي لك أن يدلك عقلك على أنه لا يقدر على خلق السماء إلا الذي خلق الارض والذرء والشمس والقمر والنجوم، وأنه لولا السماء وما فيها لهلك ذرء الارض.
I said, ‘Do you accept that the Creator of the stars, by which the people are born, making them fortunate and unfortunate, He-azwj is the Creator of the earth, because if He-azwj had not Created it, it would not have been a particle?’ He said, ‘I do not find an escape from answering you to that’. I-asws said: ‘Isn’t it befitting for you that your intellect should point you upon, no one is able upon creating the sky except the One-azwj Who Created the earth, and the particl, and the sun, and the moon, and the stars, and it is so that had it not been for the sky and whatever is in it, the particles of the earth would be destroyed’.
متن: قال: أشهد أن الخالق واحد من غير شك لانك قد أتيتني بحجة ظهرت لعقلي وانقطعت بها حجتي، وما أرى يستقيم أن يكون واضع هذا الحساب ومعلم هذه النجوم واحدا من أهل الارض لانها في السماء، ولا مع ذلك يعرف ما تحت الارض منها إلا معلم ما في السماء منها،
He said, ‘I testify that the Creator is one, from without a doubt, because you-asws have come to me with an argument appearing to my intellect, and cut off my arguments with it, and I do not see any correctness that the places of this calculation and teacher of these stars is one from the people of the earth, because these are in the sky, and along with that, he does not know what is beneath the earth from these except a teacher what is in the sky from these.
ولكن لست أدرى كيف سقط أهل الارض على هذا العلم الذي هو في السماء حتى اتفق حسابهم على ما رأيت من الدقة والصواب فإني لو لم أعرف من هذا الحساب ما أعرفه لانكرته ولاخبرتك أنه باطل في بدء الامر فكان أهون علي.
But, I don’t know how the people of the earth fell upon this knowledge which it in the sky, until their calculations harmonised upon what you see from the precision and the correctness, for I, if I do not know from this calculation what I do know, I would deny it, and inform you-asws that it is false, in the beginning of the matter, so that would have been easier upon me’.
قلت: فأعطني موثقا إن أنا أعطيتك من قبل هذه الاهليلجة التي في يدك وما تدعي من الطب الذي هو صناعتك وصناعة آبائك حتى يتصل الاهليلجة وما يشبهها من الادوية بالسماء لتذعنن بالحق، ولتنصفن من نفسك. قال: ذلك لك.
I-asws said: ‘Give me-asws an authentication that I-asws gave you from the direction of this herb which is in your hands, and what you claim from the medicine, it is your manufacture, and a manufacture of your forefathers until the herb (Al Ahleylijat) and what resembles it from the medicines are connected with the sky, yielding with the truth, and to cleanse from your self’. He said, ‘That is for you’.
قلت: هل كان الناس على حال وهم لا يعرفون الطب ومنافعه من هذه الاهليلجة وأشباهها ؟ قال: نعم. قلت: فمن أين اهتدوا له ؟ قال: بالتجربة وطول المقايسة. قلت: فكيف خطرعلى أوهامهم حتى هموا بتجربته ؟ وكيف ظنوا أنه مصلحة للاجساد وهم لا يرون فيه إلا المضرة ؟ أو كيف عزموا على طلب ما لا يعرفون مما لا تدلهم عليه الحواس ؟ قال: بالتجارب.
I-asws said: ‘Were the people upon a state and they were not knowing the medication and its benefits from this herb and its like?’ He said, ‘Yes’. I-asws said: ‘Then, from where were they guided to it?’ He said, ‘By the experimentation and prolonged comparison’. I-asws said: ‘Then how did it occur upon their imaginations until they thought of experimenting with it? And how did they guess it is a correction for the bodies and they were not seeing in it except for the harm? Or how did they determine upon seeking what they were not knowing, from what the senses did not point them upon it?’ He said, ‘By the experimentation’.
قلت: أخبرني عن واضع هذا الطب وواصف هذه العقاقير المتفرقة بين المشرق والمغرب، هل كان بد من أن يكون الذي وضع ذلك ودل على هذه العقاقير رجل حكيم من بعض أهل هذه البلدان ؟. قال: لابد أن يكون كذلك، وأن يكون رجلا حكيما وضع ذلك وجمع عليه الحكماء فنظروا في ذلك وفكروا فيه بعقولهم.
I-asws said: ‘Tell me about the placing of this medicine and description of these medications sporadic between the east and the west, was it inevitable that the one who placed that would happen to have pointed upon these medications, be a wise man from one of the people of these cities?’ He said, ‘Inevitable it happened like that, and that a wise man happened to place that, and the wise ones gathered upon it and they considered regardin that and they thought with regards to it by their intellects’.
قلت: كأنك تريد الانصاف من نفسك والوفاء بما أعطيت من ميثاقك فأعلمني كيف عرف الحكيم ذلك ؟ وهبه قد عرف بما في بلاده من الدواء، والزعفران الذي بأرض فارس، أتراه اتبع جميع نبات الارض فذاقه شجرة شجرة حتى ظهر على جميع ذلك ؟
I-asws said: ‘It is as if you want the fairness from yourself, and the loyalty with what I-asws have you from your agreement. Let me-asws know, how did the physician know that? And supposing he had known with what is in his city, from the cure, and the saffron which is in the land of Persia, do you see him pursuing the vegetation of the land and try out tree after tree until he became acquainted with the entirety of that?
وهل يدلك عقلك على أن رجالا حكماء قدروا على أن يتبعوا جميع بلاد فارس ونباتها شجرة شجرة حتى عرفوا ذلك بحواسهم، وظهروا على تلك الشجرة التي يكون فيها خلط بعض هذه الادوية التي لم تدرك حواسهم شيئا منها ؟
And, does your intellect point you upon that wise men are able upon pursuing the entirety of the cities of Persia and its vegetation, tree after tree, until they recognise that with their senses, and be acquainted with that particult tree in which happens to be some ingredient for these medicines which their senses did not detect anything from these?
وهبه أصاب تلك الشجرة بعد بحثه عنها وتتبعه جميع شجر فارس ونباتها، كيف عرف أنه لا يكون دواء حتى يضم إليه الاهليلج من الهند، والمصطكي من الروم، والمسك من التبت، والدارصيني من الصين، وخصي بيدستر من الترك، والافيون من مصر، والصبر من اليمن، والبورق من أرمينة، وغير ذلك من أخلاط الادوية التي تكون في أطراف الارض؟
And supposing they hit that very tree after searching for it and pursuing the entirety of the trees of Persia and its vegetation, recognise that it does not happen to be a cure until the Al Ahleylajat herb from India is pressed to it, and the mastic from Rome, and the Musk from Tibet, and Al Darsiny from China, and Khasy Beydastar from Turkey, and the opium from Egypt, and the aloe from Yemen, and borax from Armenia, and other than that from the ingredients of the medicines which happen to be in the regions of the earth?
وكيف عرف أن بعض تلك الادوية وهي عقاقير مختلفة يكون المنفعة باجتماعها ولا يكون منفعتها في الحالات بغير اجتماع ؟ أم كيف اهتدى لمنابت هذه الادوية وهي ألوان مختلفة وعقاقير متبائنة في بلدان متفرقة ؟
And how did they know that those cures, and it is different medications, happen to be beneficial by its collection, and cannot happen to be beneficial in the states without a gathering? Of, how were they guided to adapt to these drugs, and these are different types and medicines gowing in scattered cities?
فمنها عروق، ومنها لحاء ومنها ورق، ومنها ثمر، ومنها عصير، ومنها مائع، ومنها صمغ، ومنها دهن، ومنها ما يعصر ويطبخ، ومنها ما يعصر ولا يطبخ، مما سمي بلغات شتى لا يصلح بعضها إلا ببعض ولا يصير دواءا إلا باجتماعها، ومنها مرائر السباع والدواب البرية والبحرية،
Fom these are roots, and from these are crusts, and from these are leaves, and from these are fruits, and from these are juices, and from these are waters, and from these are gums, and from these are oils. And, from these are what can be squeezed and cooked, and from these are what can neither be squeezed nor cooked, from what have been named in various languages. Some of these are not correct except with some, nor can the cure come to be, except by their gathering. And, from these are sediments of the predators and the animals of the land and the sea.
وأهل هذه البلدان مع ذلك متعادون مختلفون متفرقون باللغات، متغالبون بالمناصبة، و متحاربون بالقتل والسبي أفترى ذلك الحكيم تتبع هذه البلدان حتى عرف كل لغة وطاف كل وجه، وتتبع هذه العقاقير مشرقا ومغربا آمنا صحيحا لا يخاف ولا يمرض، سليما لا يعطب، حيا لا يموت، هاديا لا يضل، قاصدا لا يجوز حافظا لا ينسى، نشيطا لا يمل، حتى عرف وقت أزمنتها، ومواضع منابتها مع اختلاطها واختلاف صفاتها وتباين ألوانها وتفرق أسمائها، ثم وضع مثالها على شبهها وصفتها، ثم وصف كل شجرة بنباتها وورقها وثمرها وريحها وطعمها ؟
And the people of these cities, along with that, are strangers, different, separated by the languages, overwhelmed with the hostilities, warring with the killing and the capture of prisoners. Do you see that wise one pursuing these cities until he know every language and circle every surgace, and pursue these medicines, east (and) west, safely, healthy, not fearing nor becoming sick, sound, intact, living not dying, being guided not straying, intenting, not exceeding, memorising, not forgetting, active, not being weary, until he knows a time of his stumbling, and places of their origins along with its mixing and different description, and diversity of colour and different names of theirs then, he places its like upon the resemblance of its description, then described every tree growing, and its leaves, and its fruits, and its smell, and its tastes?
أم هل كان لهذا الحكيم بد من أن يتبع جميع أشجار الدنيا وبقولها وعروقها شجرة شجرة، وورقة ورقة، شيئا شيئا ؟ فهبه وقع على الشجرة التي أراد فكيف دلته حواسه على أنها تصلح لدواء، والشجر مختلف منه الحلو والحامض والمر والمالح.
Or was there for this physician any escape from pursuing the entirety of the trees of the world, and its vegetbles, and its roots, tree after tree, and leaf after leaf, a thing after a thing? Supposing he falls upon the tree which he intends, then how would his senses point him upon that it is correct for the medicine, and the different tree from it is the sweet, and the sour, and the bitter, and the salty.
وإن قلت: يستوصف في هذه البلدان ويعمل بالسؤال، فأنى يسأل عما لم يعاين ولم يدركه بحواسه ؟ أم كيف يهتدي إلى من يسأله عن تلك الشجرة وهو يكلمه بغير لسانه وبغير لغته والاشياء كثيرة ؟ فهبه فعل كيف عرف منافعها ومضارها، وتسكينها و تهييجها، وباردها وحارها، وحلوها ومرارتها وحرافتها، ولينها وشديدها؟
And if you say, ‘These were described in these cities and he worked by the asking’, then I-asws ask why he did not witness it and did not realise it by his senses? Or, how was he guided to the one who asked him bout that very tree, and he was speaking to him with another tongue, and another language, and the things are numerous? Supposing he does, how would he know its benefits and its harms, and its calmness and its irritation, and its coldness and its warmth, and its sweetness and its bitterness and its acridity, and its softness and its harshness?
فلئن قلت: بالظن إن ذلك مما لا يدرك ولا يعرف بالطبائع والحواس، ولئن قلت: بالتجربة والشرب لقد كان ينبغي له أن يموت في أول ما شرب وجرب تلك الادوية بجهالته بها وقلة معرفته بمنافعها ومضارها وأكثرها السم القاتل.
So, if you were to say, ‘By the guesswork’, and that would be from what can neither be realised nor known with the nature and the senses. And if you were to say, ‘By the experimentation and the drinking, then it would have been befitting for him that he dies in the first of what he drank and tried those medicines due to his ignorance with these, and the scarcity of his understading it of its benefits and its hamrs, and most of these are killer poisons.
ولئن قلت: بل طاف في كل بلد، وأقام في كل امة يتعلم لغاتهم ويجرب بهم أدويتهم تقتل الاول فالاول منهم ما كان لتبلغ معرفته الدواء الواحد إلا بعد قتل قوم كثير، فما كان أهل تلك البلدان الذين قتل منهم من قتل بتجربته بالذين ينقادونه بالقتل ولا يدعونه أن يجاورهم،
And if you were to say, ‘But, he circled in every city, and stood among every community to learn their languages and experimentation their medicines with them, he would be the first one killed, and the first of them who would have delivered the recognition of the one medicine, would be only after killing a lot of people. So, the people of that city whom he killed the ones he killed, would be those who would be holding him (responsible), and would invite him to be their neighbour.
و هبه تركوه وسلموا لامره ولم ينهوه كيف قوي على خلطها، وعرف قدرها ووزنها و أخذ مثاقيلها وقرط قراريطها ؟ وهبه تتبع هذا كله، وأكثره سم قاتل، إن زيد على قدرها قتل، وإن نقص عن قدرها بطل، وهبه تتبع هذا كله وجال مشارق الارض و مغاربها، وطال عمره فيها تتبعه شجرة شجرة وبقعة بقعة كيف كان له تتبع ما لم يدخل في ذلك من مرارة الطير والسباع ودواب البحر ؟
And supposing they leave him, and submit to his instructions, and do not forbid him, how strong would he be upon its mixture, and know its measurement and its weight, and takes its proportions, and drops of its drops? And supposing he pursues all of this, and most of it is killer poison, that if he increases upon its measurement, it would kill, and if he reduces from its measurement, it would be invalidated. And, supposing he pursies all of this and wanders the east of the earth and its west, and his life is prolonged during it, pursuing tree after tree, and a spot after a spot, how would it have been for him to pursue what, there had not entered into it the droppings of the birds, and the wild animals, and the creatures of the sea?
هل كان بد حيث زعمت أن ذلك الحكيم تتبع عقاقير الدنيا شجرة شجرة وثمرة ثمرة حتى جمعها كلها فمنها مالا يصلح ولا يكون دواءا إلا بالمرار ؟ هل كان بد من أن يتبع جميع طير الدنيا وسباعها ودوابها دابة دابة وطائرا طائرا يقتلها ويجرب مرارتها، كما بحث عن تلك العقاقير على ما زعمت بالتجارب ؟
Was it inevitable when you claim that, that physician pursued medicines of the world, tree after tree, fruit after fruit, until he gathered all of these, and from these is what is not correct nor can it be a cure except with the droppings? Was it inevitable from him pursuing the entirety of the birds of the world and its wild animals, and its livestock, animal after animal, and a bird after a bird, killing these and experimenting their droppings, just as his searching about those medicines upon what you claimed, with the experimentation?
ولو كان ذلك فكيف بقيت الدواب وتناسلت وليست بمنزلة الشجرة إذا قطعت شجرة نبتت اخرى ؟ وهبه أتى على طير الدنيا كيف يصنع بما في البحر من الدواب التي كان ينبغي أن يتبعها بحرا بحرا ودابة دابة حتى أحاط به كما أحاط بجميع عقاقير الدنيا التي بحث عنها حتى عرفها وطلب ذلك في غمرات الماء ؟
And had it been that, then would come the insects remained and procreated, and these aren’t at the status of the tree, when a tree is cut, another one grows? And supposing, he came to a bird of the world, how would he deal with what is in the sea, from the creatures which would be befitting that he pursues it, ocean after ocean, until he covers it just as he had covered the entirety of the medicines of the world which he searched about until he knew it, and sought that in the depths of the water?
فإنك مهما جهلت شيئا من هذا فإنك لا تجهل أن دواب البحر كلها تحت الماء فهل يدل العقل والحواس على أن هذا يدرك بالبحث والتجارب ؟.
So, you, whatever you may be ignorant of a thing from this, but you are not ignorant of the fact that the creatures of the sea, all of them are under the water, the does the intellect and the senses point upon that this can be realised by the searching and the experimentation?’
قال: لقد ضيقت علي المذاهب، فما أدري ما اجيبك به ! قلت: فإني آتيك بغير ذلك مما هو أوضح وأبين مما اقتصصت عليك، ألست تعلم أن هذه العقاقير التي منها الادوية والمرار من الطير والسباع لا يكون دواءا إلا بعد الاجتماع ؟ قال. هو كذلك.
He said, ‘You-asws have constricted the doctrine upon me, and I do not know what to answer you-asws with’. I-asws said: ‘I-asws shall come to you with other than that from what is clearer and more explanatory from what I-asws related to you. Don’t you know that these medicines, those from which are the cures, and the droppings from the birds, and the predators, cannot happen to be a cure except after the combination?’ He said, ‘It is like that’.
قلت: فأخبرني كيف حواس هذا الحكيم وضعت هذه الادوية مثاقيلها وقراريطها ؟ فإنك من أعلم الناس بذلك لان صناعتك الطب، وأنت تدخل في الدواء الواحد من اللون الواحد زنة أربع مائة مثقال، ومن الآخر مثاقيل وقراريط فما فوق ذلك ودونه حتى يجيئ بقدر واحد معلوم إذا سقيت منه صاحب البطنة بمقدار عقد بطنه، وإن سقيت صاحب القولنج أكثر من ذلك استطلق بطنه وألان فكيف أدركت حواسه على هذا ؟
I said, ‘Tell me, how did the senses of this physician place these cures, its weights and its drops? And you are the most knowledgeable of the people with that because of your manufacturing the medicines, and you enter into the one cure, from the one colour, a weight of four hundred weight, and from another weight and drops, what is above that and below, until it becomes one known measurement. When a person with bellyache drinks a measurement, it tightens his stomach, and if one with colitis drinks from that that, it releases his abdomen. So, how did his senses realise upon this?
أم كيف عرفت حواسه أن الذي يسقى لوجع الرأس لا ينحدر إلى الرجلين، والانحدار أهون عليه من الصعود ؟ والذي يسقى لوجع القدمين لا يصعد إلى الرأس، وهو إلى الرأس عند السلوك أقرب منه ؟ وكذلك كل دواء يسقي صاحبه لكل عضو لا يأخذ إلا طريقه في العروق التي تسقى له، وكل ذلك يصير إلى المعدة ومنها يتفرق ؟
Or, how did his senses recognise that which he makes to drink for pain of the head would not rolld down to the two legs, and the rolling down is easier upon it from the ascending? And, that which is for the foot pain would not ascend to the head, and it is closer to the head in its travelling than it (the feet)?’ And, similar to that, every medicine a patient drinks for every organ, cannot be taken except in its way, in the veins which it is drunk for, and all that comes to the stomach, and from it, it disperses?
أم كيف لا يسفل منه ما صعد ولا يصعد منه ما انحدر ؟ أم كيف عرفت الحواس هذا حتى علم أن الذي ينبغي للاذن لا ينفع العين وما ينتفع به العين لا يغني من وجع الاذن، وكذلك جميع الاعضاء يصير كل داء منها إلى ذلك الدواء الذي ينبغي له بعينه ؟
Or, why doesn’t it go lower, what had ascended, nor ascend from it what had rolled down? Or how did the senses recognise this until he knew that, that which is befitting for the eart cannot benefit the eyes, and what the eyes benefit with cannot avail from the ear ache. And similar to that are the entirety of the body parts, every disease from that come to that medication which is befitting for it exactly?
فكيف أدركت العقول والحكمة والحواس هذا وهو غائب في الجوف، والعروق في اللحم، وفوقه الجلد لا يدرك بسمع ولا ببصر ولا بشم ولا بلمس ولا بذوق ؟.
The how can the intellects and the wisdom and the senses realise this, and it is hidden in the inside, and the veins are in the flesh, and above it is the skin, neither being realised by the hearing, nor with a sight, nor by smell, nor by touch, nor by taste?’
قال: لقد جئت بما أعرفه إلا أننا نقول: إن الحكيم الذي وضع هذه الادوية وأخلاصها كان إذا سقى أحدا شيئا من هذه الادوية فمات شق بطنه وتتبع عروقه ونظر مجاري تلك الادوية وأتى المواضع التي تلك الادوية فيها.
He said, ‘You-asws have come with what I do recognise, except I am saying that the physician who placed these medicines and their genuineness, was, whenever he made anyone drink anything from these medications, and he died, so he split his belly and pursured his veins and looked at the flow of that medication, and came to the place which those medications were in’.
قلت: فأخبرني ألست تعلم أن الدواء كله إذا وقع في العروق اختلط بالدم فصار شيئا واحدا ؟ قال: بلى. قلت: أما تعلم أن الانسان إذا خرجت نفسه برد دمه وجمد ؟ قال: بلى.
I-asws said: ‘Tell me-asws, don’t you know that all of the medicines, when they fall in the veins, get mixed with the blood, and becomes one thing?’ He said, ‘Yes’. I-asws said: ‘But, do you know that the human being, when his souls exits, his blood becomes cold and solidifies?’ He said, ‘Yes’.
قلت: فكيف عرف ذلك الحكيم دواءه الذي سقاه للمريض بعد ما صار غليظا عبيطا ليس بأمشاج يستدل عليه بلون فيه غير لون الدم ؟ قال: لقد حملتني على مطية صعبة ما حملت على مثلها قط، ولقد جئت بأشياء لا أقدر على ردها.
I-asws said: ‘And how did that physician know his medicines which he made the patient drink, after it had become thick, unwitnessed with being a mixture to point upon a colour in it, apart from the colour of the blood?’ He said, ‘You-asws have carried be upon a difficult rid, no one had carried upon the like of it at all, and you-asws have come with things I am not able upon refuting it’.
متن: قلت: فأخبرني من أين علم العباد ما وصفت من هذه الادوية التي فيها المنافع لهم حتى خلطوها وتتبعوا عقاقيرها في هذه البلدان المتفرقة، وعرفوا مواضعها ومعادنها في الاماكن المتبائنة، وما يصلح من عروقها وزنتها من مثاقيلها وقراريطها، وما يدخلها من الحجارة ومرار السباع وغير ذلك ؟
I-asws said: ‘Tell me, from where did the servants know what is described from these medicines wherein is the benefit for them until they mixed these and pursued its ingredients in these scattered cities, and they recognise its places and its mines in a combination of the places, and what is correct from its roots, and its weight, from its compounds and its drops, from has entered into these from the (dust of the) rocks, and droppings of the wild animals, and other than that?’
قال: قد أعييت عن إجابتك لغموض مسائلك وإلجائك إياي إلى أمر لا يدرك علمه بالحواس، ولا بالتشبيه والقياس، ولابد أن يكون وضع هذه الادوية واضع، لانها لم تضع هي أنفسها، ولا اجتمعت حتى جمعها غيرها بعد معرفته إياها، فأخبرني كيف علم العباد هذه الادوية التي فيها المنافع حتى خلطوها وطلبوا عقاقيرها في هذه البلدان المتفرقة ؟.
He said, ‘I am tired of answering you-asws due to the subtlety of your-asws questions, and your-asws coming talking me to a matter, the knowledge of which cannot be realised by the senses, nor by the resemblances and the comparisons, and it is inevitable that the placing of these medicines be plaed, because these did not place themselves, nor were these gathered until somebody else gathered these after recognising it, therefore, tell me, how did the servants know these medicines in which are the benefits until they mixed these and sought its ingredients in these scattered cities?’
قلت: إني ضارب لك مثلا وناصب لك دليلا تعرف به واضع هذه الادوية والدال على هذه العقاقير المختلفة وباني الجسد وواضع العروق التي ياخذ فيها الدواء إلى الداء. قال: فإن قلت ذلك لم أجد بدا من الانقياد إلى ذلك.
I-asws said: ‘I-asws shall strike an example for you, and establish evidence for you to recognise by it, the placement of these medicines and the pointing upon these different ingredients, and the building of the body and indentifying the veins in which the medicine is take to the disease’. He said, ‘If you-asws were to say that, I would not find an escape from yielding to that’.
قلت: فأخبرني عن رجل أنشأ حديقة عظيمة، وبنى عليها حائطا وثيقا، ثم غرس فيها الاشجار والاثمار والرياحين والبقول، وتعاهد سقيها وتربيتها، ووقاها ما يضرها، حتى لا يخفى عليه موضع كل صنف منها فإذا أدركت أشجارها وأينعت أثمارها واهتزت بقولها دفعت إليه
I-asws said: ‘Tell me about a man who grows a great garden, and builds a soild wall upon it. Then, he plants therein the trees, and the fruits, and the basils, and the vegetabels, and takes on to water it and nourish it, and save it from whatever harms it, until it is not hidden upon him a place of every type from these. When the trees mature and he sees its fruits and its vegetables swing, he goes to it.
فسألته أن يطعمك لونا من الثمار والبقول سميته له أتراه كان قادرا على أن ينطلق قاصدا مستمرا لا يرجع، ولا يهوي إلي شئ يمر به من الشجرة والبقول حتى يأتي الشجرة التي سألته أن يأتيك بثمرها، والبقلة التي طلبتها حيث كانت من أدنى الحديقة أو أقصاها فيأتيك بها ؟ قال: نعم.
So, you ask him that feed you a type from the fruit and the vegetable you name it for him. Do you see him as beein able upon going and aiming straight nor returning, nor inclining to anything else he passes by with from the tree and the vegetable, until he comes to the very tree which you asked him to give its fruit to you, and the vegetable which you sought, wherever it may be, from the near part of the garden or its outskirt, so he comes to you with it?’ He said, ‘Yes’.
قلت: أفرأيت لو قال لك صاحب الحديقة حيث سألته الثمرة: ادخل الحديقة فخذ حاجتك فإني لا أقدر على ذلك، هل كنت تقدر أن تنطلق قاصدا لا تأخد يمينا ولا شمالا حتى تنتهي إلى الشجرة فتجتني منها ؟ قال: و كيف أقدر على ذلك ولا علم لي في أي مواضع الحديقة هي؟
I-asws said: ‘What is your view if the owner of the garden were to say to you, when you asked him for the fruit, ‘Enter the garden, take your need for I am not able upon that’. Would you be able to go ahead, neither taking to the right nor left, until you end up to the tree, and get from it?’ He said, ‘And how can I be able upon that and there is no knowledge for me in which place of the garden it is?’
قلت: أفليس تعلم أنك لم تكن لتصيبها دون أن تهجم عليها بتعسف وجولان في جميع الحديقة حتى تستدل عليها ببعض حواسك بعد ما تتصفح فيها من الشجرة شجرة شجرة وثمرة ثمرة حتى تسقط على الشجرة التي تطلب ببعض حواسك إن تأتيها، وإن لم ترها انصرفت ؟.
I-asws said: ‘Don’t you know you will not happen to attain it besides attacking upon these arbitrarily and wandering in the entirety of the garden until you are pointed upon it by one of your senses, after you have browsed therein from the tree, a tree after a tree, and a fruit after a fruit, until you fall upon the tree which you sought with one of your senses to come to it, and if you did not see it you would leave?’
قال: وكيف أقدر على ذلك ولم اعاين مغرسها حيث غرست، ولا منبتها حيث نبتت، ولا ثمرتها حيث طلعت.
He said, ‘And how can I be able upon that and I did not witness its planting where it was planted, nor its growth where it grew, nor its fruit where it emerged’.
قلت: فإنه ينبغي لك أن يدلك عقلك حيث عجزت حواسك عن إدراك ذلك إن الذي غرس هذا البستان العظيم فيما بين المشرق والمغرب وغرس فيه هذه الاشجار والبقول هو الذي دل الحكيم الذي زعمت أنه وضع الطب على تلك العقاقير ومواضعها في المشرق والمغرب،
I-asws said: ‘Then it is befitting for you that your intellect points you where your senses are frustrated from realising that, the One-azwj Who Planted this great garden (the world), in what is between the east and the west, and Planted therein these trees, and the vegetables, He-azwj is the One Who Pointed the physician, whom you claimed that he placed the medicine, upon those ingredients and their places in the east and the west.
وكذلك ينبغي لك أن تستدل بعقلك على أنه هو الذي سماها وسمى بلدتها وعرف مواضعها كمعرفة صاحب الحديقة الذي سألته الثمرة، وكذلك لا يستقيم ولا ينبغي أن يكون الغارس والدال عليها إلا الدال على منافعها ومضارها وقراريطها ومثاقيلها. قال: إن هذا لكما تقول.
And, similar to that it is befitting for you that you are pointed with your intellect upon that He-azwj is the One Who Named it and Named its city, and Knows its place like the recognition of the owner of the garden whom you asked for the fruit. And, similar to that, it is not correct nor befitting that the Planted and the pointed upon these happens to be (anyone else) except the Pointer upon its benefits and its harm, and its drops and its weight’. He said, ‘This is just as you-asws are saying’.
قلت: أفرأيت لو كان خالق الجسد وما فيه من العصب واللحم والامعاء والعروق التي يأخذ فيها الادوية إلى الرأس وإلى القدمين وإلى ما سوى ذلك غير خالق الحديقة وغارس العقاقير، هل كان يعرف زنتها ومثاقيلها وقراريطها وما يصلح لكل داء منها، وما كان يأخذ في كل عرق ؟.
I-asws said: ‘Do you see, if the creator of the body and whatever is in it from the nerves, and the flesh, and the intestines, and the veins in which the medicines are taken to the hear and to the feed and to what is besides that, is other than the creation of the garden and the plantes of its medicines. Would he know its weights, and its measurement, and its drops, and what is correct of every disease from these, and what was take in every vein?’
قال: وكيف يعرف ذلك أو يقدر عليه وهذا لا يدرك بالحواس، ما ينبغي أن يعرف هذا إلا الذي غرس الحديقة وعرف كل شجرة وبقلة وما فيها من المنافع والمضار
He said, ‘And how would he know that or be able upon it, and this cannot be realised by the senses. It is not befitting to recognise this except by the one who planted the farden and knows every tree and vegetable, and what therein is from the benefit and the harm’.
قلت: أفليس كذلك ينبغي أن يكون الخالق واحدا ؟ لانه لو كان إثنين أحدهما خالق الدواء والآخر خالق الجسد والداء لم يهتد غارس العقاقير لايصال دوائه إلى الداء الذي بالجسد مما لا علم له به، ولا اهتدى خالق الجسد إلى علم ما يصلح ذلك الداء من تلك العقاقير،
I-asws said: ‘So, isn’t it like that befitting that the creator happens to be one? Because, if there had been two, one of the two being a creator of the medicine and the other creator of the body, and the disease would not guide the planter of the medicine to send his medicine to the disease which is in the body, from what there is no knowledge for him, with it, nor would the creator of the body be guided to the knowledge of what is correct for that disease from those medicines.
فلما كان خالق الداء والدواء واحدا أمضى الدواء في العروق التي برأ وصور إلى الداء الذي عرف ووضع فعلم مزاجها من حرها وبردها ولينها وشديدها وما يدخل في كل دواء منه من القراريط والمثاقيل، وما يصعد إلى الرأس وما يهبط إلى القدمين منها وما يتفرق منه فيما سوى ذلك.
So, when the creator of the disease and the medicine was one, he would send the medicine which would cure in the veins to the disease he would picture, and he would know its tendency from its heat and its coldness, and its softness and its harshness, and what entere into every medicine from it, from the drops and the particles, and what ascends to the head and what falls to the feet from these, and what is separate from it in what is besides that’.
قال: لا أشك في هذا لانه لو كان خالق الجسد غير خالق العقاقير لم يهتد واحد منهما إلى ما وصفت.
He said, ‘There is no doubt in this, because if the creator of the body was other than the creation of the medicinal ingredients, one from the two would not be guided to what you-asws described’.
قلت: فإن الذي دل الحكيم الذي وصفت أنه أول من خلط هذه الادوية ودل عى عقاقيرها المتفرقة فيما بين المشرق والمغرب، ووضع هذا الطب على ما وصفت لك هو صاحب الحديقة فيما بين المشرق والمغرب، وهو باني الجسد، وهو دل الحكيم بوحي منه على صفة كل شجرة وبلدها، وما يصلح منها من العروق والثمار والدهن والورق والخشب واللحاء،
I-asws said: ‘The One-azwj Who Pointed the physician, whom you described that he was the first one to mix these medicines and point upon its ingredients scattered in what is between the east and the west, and placed this medicine upon what was described to you, He-azwj is the Owner of the garden in what is between the east and the west, and He-azwj is the builder of the body, and He-azwj Pointed the physician by a Revelation from Him-azwj upon the attributes of every tree in its city, and what is correct from these from the roots, and the fruits, and the oils, and the leaves, and the timber, and the crusts.
وكذلك دله على أوزانها من مثاقيلها و قراريطها وما يصلح لكل داء منها، وكذلك هو خالق السباع والطير والدواب التي في مرارها المنافع مما يدخل في تلك الادوية فإنه لو كان غير خالقها لم يدر ما ينتفع به من مرارها وما يضر وما يدخل منها في العقاقير،
And similar to that, He-azwj Pointed upon its weights from its measurements and its drops, and what is correct for every disease from these. And similar to that, He-azwj is the Creators of the wild animals, and the birds, and the livestock which in their droppings is the benefits from what enters into those medicines, for if He-azwj was not its creator, He-azwj would not know what benefits with it from its droppings, and what is harmful, and what enteres from these in the ingredients.
فلما كان الخالق سبحانه وتعالى واحدا دل على ما فيه من المنافع منها فسماه باسمه حتى عرف وترك مالا منفعة فيه منها، فمن ثم علم الحكيم أي السباع والدواب والطير فيه المنافع، وأيها لا منفعة فيه، ولولا أن خالق هذه الاشياء دله عليها ما اهتدى بها. قال: إن هذا لكما تقول وقد بطلت الحواس والتجارب عند هذه الصفات.
So, when the Creator, Glorious is He-azwj and Exalted is One, Pointing upon what is therein from the benefit from it, and Names it with His-azwj Name until it is known and neglected what there is no benefit in it, from these. Thus, from then is the knowledge of the physician, i.e. the wild animals, and the livestock, and the birds in which is the benefit, and which of these there is no benefit in it. And if the Creator of these things had not Pointed him upon it, he would not have been guided with these’. He said, ‘This is just as you-asws are saying, and has invalidated the senses and the experimentation at these attributes.
قلت أما إذا صحت نفسك فتعال ننظر بعقولنا ونستدل بحواسنا، هل كان يستقيم لخالق هذه الحديقة وغارس هذه الاشجار وخالق هذه الدواب والطير والناس الذي خلق هذه الاشياء لمنافعهم أن يخلق هذا الخلق ويغرس هذا الغرس في أرض غيره مما إذا شاء منعه ذلك ؟.
I-asws said: ‘But, when your self is healthy, come, we shall consider with our intellects and be pointed by our senses, was it correct for the Creator of these gardens and Planter of these trees, and Creator of these animals and bird and the people who created these things for their benefits, that He-azwj Creates this creation and Plants this plantation in a land of others from what whenever he desires can be forbidden that?’
قال: ما ينبغي أن تكون الارض التي خلقت فيها الحديقة العظيمة وغرست فيه الاشجار إلا لخالق هذا الخلق وملك يده.
He said, ‘It is not befitting that the land I which is created the great garned and the trees are planted therein should happen to be for anyone except the Creator of this creation and the kingdom be in His-azwj Hands’.
قلت: فقد أرى الارض أيضا لصاحب الحديقة لاتصال هذه الاشياء بعضها ببعض. قال: ما في هذا شك.
I-asws said: ‘So, I-asws see the eart as well being for the Owner of the garden, due to the connection of these things to each other’. He said, ‘There is no doubt in this’.
قلت: فأخبرني وناصح نفسك ألست تعلم أن هذه الحديقة وما فيها من الخلقة العظيمة من الانس والدواب والطير و الشجر والعقاقير والثمار وغيرها لا يصلحها إلا شربها وريها من الماء الذي لا حياة لشئ إلا به ؟ قال: بلى.
I-asws said: ‘Tell me-asws, and advise yourself, don’t you know that this garden and whatever is therein from the great creation, from the human beings, and the animals, and the birds, and the trees, and the medicinal herbs, and the fruits and other such, are not healthy unles they are watered and irrigated from the water which there is no life for anything except by it?’ He said, ‘Yes’.
قلت: أفترى الحديقة وما فيها من الذرء خالقها واحد. وخالق الماء غيره يحبسه عن هذه الحديقة إذا شاء ويرسله إذا شاء فيفسد على خالق الحديقة ؟.
I-asws said: ‘Do you view that the garden and whatever is therein from the particles, their Creator is one, and the creator of the water is someone else, withholding if from this garden whenever he so desires to and sending it whenever he so desires to, and spoils it upon the creator of the garden?’
قال: ما ينبغي أن يكون خالق هذه الحديقة وذارء هذا الذرء الكثير وغارس هذه الاشجار إلا المدبر الاول وما ينبغي أن يكون ذلك الماء لغيره، وإن اليقين عندي لهو أن الذي يجري هذه المياه من أرضه وجباله لغارس هذه الحديقة وما فيها من الخليقة لانه لو كان الماء لغير صاحب الحديقة لهلك الحديقة وما فيها، ولكنه خالق الماء قبل الغرس والذرء وبه استقامت الاشياء وصلحت.
He said, ‘It is not befitting that the Creator of this garden and the particles, these numerous particles, and Planter of these threes happen to be anyone except the First Manager, and it is not befitting that, those waters be for someone else, and that the certainty in with me that He-azwj is the One Who Flows these waters from His-azwj, and His-azwj mountains to cultivate this garden and whatever is in it from the creation, because if the water had been for someone other than the owner of the garden, the garden and whatever is in it would be destroyed, but the Creator of the water is before the plants and particles, and by it the things stand and are correct’.
قلت: أفرأيت لو لم يكن لهذه المياه المنفجرة في الحديقة مغيض لما يفضل من شربها يحبسه عن الحديقة أن يفيض عليها أليس كان يهلك ما فيها من الخلق على حسب ما كانوا يهلكون لو لم يكن لها ماء ؟ قال: بلى ولكني لا أدري لعل هذا البحر ليس له حابس وأنه شئ لم يزل.
I-asws said: ‘What is your view if there did not happen to be for these gushing waters in the garden, gathering to what is excess, from drinking it, one who withholds it from the garden, that it spills to it, wouldn’t that be destructive to what is therein from the creatures upon a reckoning of what the garden would be destroyed, if there was no water for it?’ He said, ‘Yes, but I do no know, perhaps this ocean, there is no withholder for it, and it is a thing which would not cease to be’.
قلت: أما أنت فقد أعطيتني أنه لولا البحر ومغيض المياه إليه لهلكت الحديقة. قال: أجل.
I-asws said: ‘But, you have given me-asws that if it had not been for the ocean and the gathering of the waters to it, the garden would be destroyed’. He said, ‘Yes’.
قلت: فإني اخبرك عن ذلك بما تستيقن بأن خالق البحر هو خالق الحديقة ما فيها من الخليقة، وأنه جعله مغيضا لمياه الحديقة مع ما جعل فيه من المنافع للناس. قال: فاجعلني من ذلك على يقين كما جعلتني من غيره.
I-asws said: ‘Then I shall inform you about that with what you will be certain with, that the Creator of the oceans, He-azwj is the Creator of the garden and whatever is therein from the creation, and He-azwj Made it a gathering of its waters of the garden, along with what He-azwj Made in it the benefits for the people’. He said, ‘Make me to be upon a certainty from that just as you-asws made me certain from other (arguments)’.
قلت: ألست تعلم أن فضول ماء الدنيا يصير في البحر ؟ قال: بلى. قلت: فهل رأيته زائدا قط في كثرة الماء وتتابع الامطار على الحد الذي لم يزل عليه ؟ أو هل رأيته ناقصا في قلة المياه وشدة الحر وشدة القحط ؟ قال: لا.
I-asws said: ‘Don’t you know that the extra water of the world come to be in the ocean?’ He said, ‘Yes’. I-asws said: ‘So have you seen it increasing at all in the abundance of the water, and the rains continue upon the limit not ceasing upon it? Or have you seen, there being a deficiency and the scarcity of the water, and the intense heat and severe drought?’ He said, ‘No’.
قلت: أفليس ينبغي أن يدلك عقلك على أن خالقه وخالق الحديقة وما فيها من الخليقة واحد، وأنه هو الذي وضع له حدا لا يجاوزه لكثرة الماء ولا لقلته، وأن مما يستدل على ما أقول أنه يقبل بالامواج أمثال الجبال يشرف على السهل والجبل
I-asws said: ‘Isn’t it befitting that your intellect points you upon that its Crator and the Creator of the garden and whatever is therein from the creation, is One, and He-azwj is the One-azwj Who Placed a limit for it not been exceed by the abundance of the water, nor due to is scarcity, and from what it evidences upon that it faces the waves like the mountains coming to the coast and the mountain.
فلو لم تقبض أمواجه ولم تحبس في المواضع التي امرت بالاحتباس فيها لا طبقت على الدنيا حتى إذا انتهت على تلك المواضع التي لم تزل تنتهي إليها ذلت أمواجه وخضع أشرافه.
If its waves do not get seized and not be withheld in the places which have been Commanded with the withholding therein, these would pile up upon the world until when they end up to those places which they do not cease ending up to it, its waves get humbled and be under its dominion’.
قال: إن ذلك لكما وصفت ولقد عاينت منه كل الذي ذكرت، ولقد أتيتني ببرهان ودلالات ما أقدر على إنكارها ولا جحودها لبيانها.
He said, ‘That is just as you-asws describe, and I have witnessed from it all which you-asws mentioned, and you-asws have come to me with proof and evidences I am not able upon denying it, nor reject it due to its explanation’.
قلت: وغير ذلك سأتيك به مما تعرف اتصال الخلق بعضه ببعض، وأن ذلك من مدبر حكيم عالم قدير، ألست تعلم أن عامة الحديقة ليس شربها من الانهار والعيون وأن أعظم ما ينبت فيها من العقاقير والبقول التي في الحديقة ومعاش ما فيها من الدواب والوحش والطير من البراري التي لا عيون لها ولا أنهار إنما يسقيه السحاب ؟ قال: بلى.
I-asws said: ‘And, apart from that, I-asws shall come to you with what you do recognise, the connection of the creatures with each other, and that, that is from a Wise Arranger, Knower, Able. Don’t you know that that most of the garden, its watering is not from the rivers and the springs, and that the greater part of what grows therein, from the medicinal herbs, and the vegetables which are in the garden, and the life of what is therein from the livestock, and the wild animals, and the birds from the lands which there are no springs for it nor rivers, but rather the clouds water it?’ He said, ‘Yes’.
قلت: أفليس ينبغي أن يدلك عقلك وما أدركت بالحواس التي زعمت أن الاشياء لا تعرف إلا بها أنه لو كان السحاب الذي يحتمل من المياه إلى البلدان والمواضع التي لا تنالها ماء العيون والانهار وفيها العقاقير والبقول والشجر والانام لغير صاحب الحديقة لامسكه عن الحديقة إذا شاء.
I-asws said: ‘Isn’t it befitting that you be pointed by your intellect, and what you realise by the senses which you claim that the things cannot be recognised except by these, it is so that if the cloud which carry from the waters to the cities and the places which do not get waters of the springs and the rivers, and therein are the medicinal herbs, and the vegetables, and the tree, and the animals, should be for other than the owner of the garden to withhold it from the garden whenever he so desires to?
ولكان خالق الحديقة من بقاء خليقته التي ذرأ وبرأ على غرور ووجل، خائفا على خليقته أن يحبس صاحب المطر الماء الذي لا حياة للخليقة إلا به ؟.
But, the creator of the garden, upon the survival of his creation which is particles and land, upon deception and worry, would be fearful upon his creation that the owner of the rain cloud would withhold the water which there is no life for the creation except by it?’
قال: إن الذي جئت به لواضح متصل بعضه ببعض، وما ينبغي أن يكون الذي خلق هذه الحديقة وهذه الارض، وجعل فيها الخليقة وخلق لها هذا المغيض، وأنبت فيها هذه الثمار المختلفة إلا خالق السماء والسحاب، يرسل منها ما شاء من الماء إذا شاء أن يسقي الحديقة ويحيي ما في الحديقة من الخليقة والاشجار والدواب والبقول وغير ذلك، إلا أني احب أن تأتيني بحجة أزداد بها يقينا وأخرج بها من الشك.
He said, ‘That which you have come with is clearly there is a connection with each other, and it is not befitting that the One-azwj Who Created this gared and this earth, and Made the creation therein and Created this gathering of water for it, and Grew these different fruits in it, should happen to be anyone except the Creator of the sky and the clouds, Sending from these whatever He-azwj so Desires from the water, whenever He-azwj so Desires, to water the garden and revive whatever is in the garden from the creation and the trees and the animals and the vegetables, and other than that, except that I would love it if you-asws could come to me with an argument increasing the conviction with it, and throw out the doubt with it’.
قلت: فإني آتيك بها إن شاء الله من قبل أهليلجتك واتصالها بالحديقة، وما فيها من الاشياء المتصلة بأسباب السماء لتعلم أن ذلك بتدبير عليم حكيم. قال: وكيف تأتيني بما يذهب عني الشك من قبل الاهليلجة ؟
I-asws said: ‘So, I-asws will come to you with it, if Allah-azwj so Desires from the direction of the Al Ahleylajat herb with the garden, and whatever is therin from the things connected with the cause of the sky, for you to know that, that is an arrangement of a Knower, Wise’. He said, ‘And how would you-asws come to me with what would drive the doubt away from me, from the direction of the herb?’
قلت: فيما اريك فيها من إتقان الصنع، وأثر التركيب المؤلف، واتصال ما بين عروقها إلى فروعها، واحتياج بعض ذلك إلى بعض حتى يتصل بالسماء. قال: إن أريتني ذلك لم أشك.
I-asws said: ‘Among what I-asws will show you therein from the master of the making, and traces of the composition of the Composer, and connection of what is between its roots to its branches, and the requirement of some of that to some until it connects with the sky’. He said, ‘If you-asws show me that, I would not doubt’.
قلت: ألست تعلم أن الاهليلجة نابتة في الارض وأن عروقها مؤلفة إلى أصل، وأن الاصل متعلق بساق متصل بالغصون، والغصون متصلة بالفروع، والفروع منظومة بالاكمام والورق، وملبس ذلك كله الورق، ويتصل جميعه بظل يقيه حر الزمان وبرده ؟.
I-asws said: ‘Don’t you know that the her grows in the land and that its roots are combined to an origin, and that the origin is attached with the truch connected with the branches, and the branches are connected with the twigs, and the twigs are synthesized with the sleeves (pods) and the leaves, and all of that are clothed upon the leaf, and the entirety of it is connected with a shade saving it from the heat of the time and its cold?’
قال: أما الاهليلجة فقد تبين لي اتصال لحائها وما بين عروقها وبين ورقها ومنبتها من الارض، فأشهد أن خالقها واحد لا يشركه في خلقها غيره لاتقان الصنع واتصال الخلق وايتلاف التدبير وإحكام التقدير.
He said, ‘As for the herb, so it has been clarified for me, connection of its bark and what is between its leaves, and between its leaves and its growth from the ground, so I testify that its Creator is One, there being no associate in His-azwj creation apart from Him-azwj of the mastery of the Making and the connectivity of the creation and the arrangement of its composition and the preciseness of the measurement’.
قلت: إن أريتك التدبير مؤتلفا بالحكمة والاتقان معتدلا بالصنعة، محتاجا بعضه إلى بعض، متصلا بالارض التي خرجت منه الاهليلجة في الحالات كلها أتقر بخالق ذلك ؟ قال: إذن لا أشك في الوحدانية.
I-asws said: ‘If I-asws show you the arrangement of the composition being with the Wisdom and the accuracy, moderate with the making, a part being needy to the other, connected with the earth which the Al Ahleylajat herb came out from, in all its states, will you accept there being a Creator for that?’ He said, ‘Then there would be no doubt in the Oneness’.
قلت: فافهم وافقه ما أصف لك: ألست تعلم أن الارض متصلة بإهليلجتك وإهليلجتك متصلة بالتراب، والتراب متصل بالحر والبرد، والحر والبرد متصلان بالهواء والهواء متصل بالريح، والريح متصلة بالسحاب، والسحاب متصل بالمطر، والمطر متصل بالازمة، والازمنة متصلة بالشمس والقمر، والشمس والقمر متصلتان بدوران الفلك، والفلك متصل بما بين السماء والارض صنعة ظاهرة، وحكمة بالغة، وتأليف متقن، وتدبير محكم،
I-asws said: ‘Then understand and harmonise with what I-asws describe to you. Don’t you know that the earth is connected with the herb, and the herb is connected with the soil, and the soil is connected with the heat and the cold, and the head and the cold are connected with the ait, and the air is connected with the wind, and the wind is connected with the cloud, and the cloud is connected with the rain, and the rain is connected with the natural disaster, and the natural disasters are connected with the sun and the moon, and the sun and the moon are connected with the rotations of the orbit, and the orbit is connected with what is between the sky and the earth, an apparent Making, and conclusive Wisdom, and precise composition, and wise arrangement;
متصل كل هذا ما بين السماء والارض، لا يقوم بعضه إلا ببعض، ولا يتأخر واحد منهما عن وقته، ولو تأخر عن وقته لهلك جميع من في الارض من الانام والنباتات ؟
All this what is between the sky and the earth are connected. Part of it cannot stand except with part, nor can one of the two be delayed from its time, and if it is delay from its time, it would destroy the entirety of the ones in the earth from the animals and the vegetation?
قال: إن هذه لهي العلامات البينات، والدلالات الواضحات التي يجري معها أثر التدبير، بإتقان الخلق والتأليف مع إتقان الصنع، لكني لست أدري لعل ما تركت غير متصل بما ذكرت. قلت: وما تركت ؟ قال: الناس.
He said, ‘These are the clear signs, and the clear evidences which flow together with the impact of the arrangement by the precise creation and composition, along with accuract making. But, I don’t know perhaps what you-asws left out is not connected with what you-asws mentioned’. I-asws said: ‘And what is left out?’ He said, ‘The people’.
قلت: ألست تعلم أن هذا كله متصل بالناس، سخره لها المدبر الذي أعلمتك أنه إن تأخر شئ مما عددت عليك هلكت الخليقة، وباد جميع ما في الحديقة، وذهبت الاهليلجة التي تزعم أن فيها منافع الناس ؟.
I-asws said, ‘Don’t you know that all of this is connected with the people, the Manager having Subdued it which I-asws taught you that if something from what I numbered upon you is delayed upon you, the creation would be destroyed, and annihilate the entirety of what is in the garden, and the herb Al Ahleyjat which you claim that in it are benefits for the people?’
قال: فهل تقدر أن تفسر لي هذا الباب على ما لخصت لي غيره ؟ قلت: نعم ابين لك ذلك من قبل إهليلجتك، حتى تشهد أن ذلك كله مسخر لبني آدم. قال: وكيف ذلك ؟
He said, ‘Are you-asws able to explain for me this subject, upon what you-asws summarised others for me?’ I-asws said: ‘Yes, I-asws will explain that to you from the direction of the Ahleylajat herb, until you testify that, all it has been Subdues for the children of Adam-as’. He said, ‘And how is that?’
قلت: خلق الله السماء سقفا مرفوعا، ولولا ذلك اغتم خلقه لقربها، وأحرقتهم الشمس لدنوها، وخلق لهم شهبا ونجوما يهتدى بها في ظلمات البر والبحر لمنافع الناس، ونجوما يعرف بها أصل الحساب،
I-asws said: ‘Allah-azwj Created the sky as a raised ceiling, and had it not been that, it would distress His-azwj creation due to its nearness, and the sun would burn them due to its closeness. And He-azwj Created start for them to be guided by in the darkness of the land and the sea for the benefit of the people, and the original calculation is understood by the stars.
فيها الدلالات على إبطال الحواس، ووجود معلمها الذي علمها عباده، مما لا يدرك علمها بالعقول فضلا عن الحواس، ولا يقع عليها الاوهام ولا يبلغها العقول إلا به لانه العزيز الجبار الذي دبرها وجعل فيها سراجا وقمرا منيرا، يسبحان في فلك يدور بهما دائبين، يطلعهما تارة ويؤفلهما اخرى،
Therein are evidences upon the invalidation of the senses, and the existence of a Teacher who Taught His-azwj servants, from what its knowledge could not be realised by the intellects preferred upon the sensory perceptions, nor can the imaginations occure upon these, nor can the intellects reach except by it, because He-azwj is the Mighty, the Compeller Who Arranged it and Made lamps there and a radiant moon, swimming in orbits rotating continuously with these two, seeing them at times and following them at other times.
فبنى عليه الايام والشهور والسنين التي هي من سبب الشتاء والصيف والربيع والخريف، أزمنة مختلفة الاعمال، أصلها اختلاف الليل والنهار اللذين لو كان واحد منهما سرمدا على العباد لما قامت لهم معايش أبدا،
Thus, the days and the months and the years were built upon it, which it is from a cause of the winter, and the summer, and the spring, and the autumn, different seasons of the work, its origin being the interchange of the night and the day, those, if one of them were to be continuous upon the servant, the life would not stand for them, ever.
فجعل مدبر هذه الاشياء وخالقها النهار مبصرا والليل سكنا، وأهبط فيهما الحر والبرد متبائنين لو دام واحد منهما بغير صاحبه ما نبتت شجرة ولا طلعت ثمرة، ولهلكت الخليقة لان ذلك متصل بالريح المصرفة في الجهات الاربع،
So, the Manage Made these things, and Created the day as visible, and the night as tranquit, and among these two, He-azwj Sent down the heat and the cold following each other. If one of the two was continuous without its counterpart, neither would a tree grow nor would a fruit emerge, and the creation would be destroyed, because that is connected with the winds dispersing in the four directions.
باردة تبرد أنفاسهم، وحارة تلقح أجسادهم وتدفع الاذى عن أبدانهم ومعايشهم، ورطوبة ترطب طبائعهم، ويبوسة تنشف رطوباتهم وبها يأتلف المفترق وبها يتفرق الغمام المطبق حتى ينبسط في السماء كيف يشاء مدبره
The cold cooling their breaths, and the heat inoculates their bodies and repels the har from their bodies and their lives; and the wetness moisturising their nature, and dryness drying up their wetness, and by it the separate (clouds) gather, and by it the layered clouds separate until they spread out in the sky however its Manager so Desires.
فيجعله كسفا فترى الودق يخرج من خلاله بقدر معلوم لمعاش مفهوم، وأرزاق مقسومة وآجال مكتوبة، ولو احتبس عن أزمنته ووقته هلكت الخليقة ويبست الحديقة،
So, He-azwj Made is as fragments, and you see the drizzle coming out from its midst in a known measure to an understandable life, and Distributed sustenance, and Decreed terms. And if it is withheld from its season and its time, the creation would be destroyed and the garden would dry up.
فأنزل الله المطر في أيامه ووقته إلى الارض التي خلقها لبني آدم، وجعلها فرشا ومهادا، وحبسها أن تزول بهم، وجعل الجبال لها أوتادا، وجعل فيها ينابيع تجري في الارض بما تنبت فيها لا تقوم الحديقة والخليقة إلا بها، ولا يصلحون إلا عليها مع البحار التي يركبونها،
Allah-azwj Sends down the rain to the earth durings its days and its time which He-azwj Created for the children of Adam-as, and Made it (earth) as a bed and a cradle, and Withheld it from declining with them, and Made the mountain as pegs for it, and Made springs therein flowing in the ground with whatever grows in it. The garden and the creatures cannot stand except by it, nor are they correct except upon it, along with the ocean which they are riding to.
ويستخرجون منها حلية يلبسونها ولحما طريا وغيره يأكلونه، فعلم أن إله البر والبحر والسماء والارض وما بينهما واحد حي قيوم مدبر حكيم، وأنه لو كان غيره لاختلفت الاشياء.
And they are extracting ornaments from these and are wearing it, and fresh meat and other such they are eating. Therefore, know that the God of the land, and the sea, and the sky, and the earth, and whatever is between these, is One, Living, Eternal, Wise Arranger; and had there been someone else the things would have clashed.
وكذلك السماء نظير الارض التي أخرج الله منها حبا وعنبا وقضبا، وزيتونا ونخلا، وحدائق غلبا، وفاكهة وأبا، بتدبير مؤلف مبين، بتصوير الزهرة والثمرة حياة لبني آدم، ومعاشا يقوم به أجسادهم، وتعيش بها أنعامهم التي جعل الله في أصوافها وأوبارها وأشعارها أثاثا ومتاعا إلى حين، والانتفاع بها والبلاغ على ظهورها معاشا لهم لا يحيون إلا به، وصلاحا لا يقومون إلا عليه،
And, similar to that, the sky is a match of the earth from which Allah-azwj Brings forth the grains, and the grapes, and reeds, and the olives, and palm trees, and overwhelmed gardens, and fruits, and grass by an arrangement clearly sysnthesised, by a formulation of the blossom and the fruits, being life for the children of Adam-as, and a life their bodies can be standing with, and their livestock can live by, which Allah-azwj Made furnishings to be in their wool, and their fur, and their hair, and a provision up to a time, and the benefitting withthese and reaching (distances) upon their backs being a livelihood for them, not living except by it, and the goodness, they are not standing except upon it.
وكذلك ما جهلت من الاشياء فلا تجهل أن جميع ما في الارض شيئان: شئ يولد، وشئ ينبت، أحدهما آكل، والآخر مأكول، ومما يدلك عقلك أنه خالقهم ما ترى من خلق الانسان وتهيئة جسده لشهوة الطعام، والمعدة لتطحن المأكول، ومجاري العروق لصفوة الطعام، وهيأ لها الامعاء، ولو كان خالق المأكول غيره لما خلق الاجساد مشتهية للمأكول وليس له قدرة عليه.
And similar to that, whatever you are ignorant of from the things, you are not ignorant of the fact that the entirety of what is in the earth are two (types of) things – A thing born, and a thing grown, one of them eats and the other one is eaten. And, from what your intellect points you is He-azwj is their Creator. What you see from the creation of the human being, and the preparedness of his body for desiring the food, and the stomach to grind the meals, and the flowing of the veins to clean the food, and prepared the intestines for it. And if the creator of the eaten (foods) was someone else, He-azwj would not have Created the bodies desirous of the eaten (foods), and there isn’t any power for him upon it’.
قال: لقد وصفت صفة أعلم أنها من مدبر حكيم لطيف قدير عليم، قد آمنت وصدقت أن الخالق واحد سبحانه وبحمده، غير أني أشك في هذه السمائم القاتلة أن يكون هو الذي خلقها لانها ضارة غير نافعة،
He said, ‘You-asws have described an attribute, I know it is from a Wise Arranger, Subtle, Able upon them. I have believed and ratified that the Creator is One, Glorisou is He-azwj, and with His-azwj Praise, apart from that I doubt in these killer poisons, that it would happen to be Him-azwj Who Created these, because they are harmful, without a benefit’.
قلت: أليس قد صار عندك أنها من غير خلق الله ؟ قال: نعم لان الخلق عبيده ولم يكن ليخلق ما يضرهم. قلت: سابصرك من هذا شيئا تعرفه ولا انبئك إلا من قبل إهليلجتك هذه وعلمك بالطب، قال: هات.
I-asws said: ‘Hasn’t it come with you that it is from other than a creation of Allah-azwj?’ He said, ‘Yes, because the Creator of His-azwj servants would not happen to be a creator of what harms them’. I-asws said: ‘I-asws shall make you see from this, a thing you would recognise, and I-asws will not inform you except from the direction of this Ahleylajat herb, and your knowledge of the medicine’. He said, ‘Give’.
قلت: هل تعرف شيئا من النبت ليس فيه مضرة للخلق ؟ قال: نعم. قلت: ما هو ؟ قال: هذه الاطعمة. قلت: أليس هذا الطعام الذي وصفت يغير ألوانهم، ويهيج أوجاعهم حتى يكون منها الجذام والبرص والسلال والماء الاصفر، وغير ذلك من الاوجاع ؟ قال: هو كذلك ؟
I-asws said: ‘Do you know of anything from the vegetation, there isn’t any harm for the people?’ He said, ‘Yes’. I-asws said: ‘What is it?’ He said, ‘This food’. I-asws said: ‘Isn’t this the food which you described as being with other types, and irritates their pains to the extent that there happens from it, the leprosy, and the vitiligo, and the tuberculosis, and the yellow water, and other than that from the pains?’ He said, ‘And is it like that?’
قلت: أما هذا الباب فقد انكسر عليه. قال: أجل. قلت: هل تعرف شيئا من النبت ليس فيه منفعة ؟ قال: نعم. قلت: أليس يدخل في الادوية التي يدفع بها الاوجاع من الجذام والبرص والسلال وغير ذلك، ويدفع الداء ويذهب السقم مما أنت أعلم به لطول معالجتك قال: إنه كذلك.
I-asws said: ‘But, this subject has been broken upon it’. He said, ‘Yes’. I-asws said: ‘Do you know anything from the vegetation, there isn’t any benefit in it?’ He said, ‘Yes’. I-asws said: ‘Isn’t it (poison) included in the medicines by which you repel the pains, from the leprosy, and the vitiligo, and the tuberculosis, and other than that, and repel the diseases, and drive away the illnesses from what you are more knowing with due to the prolonged treatment of yours’. He said, ‘It is like that’.
قلت: فأخبرني أي الادوية عندكم أعظم في السمائم القاتلة ؟ أليس الترياق ؟ قال: نعم هو رأسها وأول ما يفرغ إليه عند نهش الحيات ولسع الهوام وشرب السمائم. قلت: أليس تعلم أنه لابد للادوية المرتفعة والادوية المحرقة في أخلاط الترياق إلا أن تطبخ بالافاعي القاتلة ؟
I-asws said: ‘Tell me-asws, which of the medications is the greatest with you regarding the killer poisons? Isn’t it the antidote Al Taryaq?’ He said, ‘Yes, it is its head, and the first of what would be applied to it at the bite of the snake, and the sting of the vermin, and the drinking of the poison’. I-asws said: ‘Don’t you know that it is a must for the high medications, and the inflammatory medicines in in mixing the anitidote, except that it be made with the killer snakes?’
قال: نعم هو كذلك ولا يكون الترياق المنتفع به الدافع للسمائم القاتلة إلا بذلك، ولقد انكسر علي هذا الباب، فأنا أشهد أن لا إله إلا الله وحده لا شريك له، وأنه خالق السمائم القاتلة والهوام العادية، وجميع النبت والاشجار، وغارسها ومنبتها، وبارئ الاجساد، وسائق الرياح، ومسخر السحاب،
He said, ‘Yes, it is like that, and the antidote cannot happen to be benefitted with, the repeller of the killer poisons, except with that, and you-asws have broken this subjest upon me. I testify that there is no god except Allah-azwj Alone, there being no associates for Him-azwj, and He-azwj is the Creator of the killer poisonos and the regular vermins, and the entirety and the trees, and its Planter and its Gower, and Fashioner of the bodies, and Usherer of the winds, and Subduer of the clouds.
وأنه خالق الادواء التي تهيج بالانسان كالسمائم القاتلة التي تجري في أعضائه وعظامه، ومستقر الاداء وما يصلحها من الدواء، العارف بالروح ومجرى الدم و أقسامه في العروق واتصاله بالعصب والاعضاء والعصب والجسد، وأنه عارف بما يصلحه من الحر والبرد، عالم بكل عضو بما فيه،
And He-azwj is the Creator of the medicines which agitate the human being like the killer poisons which flow in his body parts and his bones, and the diseases and what would correct it from the medicine. The Know of the souls and flowing of the blood and its distribution in the beings and its connection with the nerves and the body parts, and the nerves and the body. And He-azwj Knows of what is correct from the heat and the cold, a Knower of every orgain inside him.
وأنه هو الذي وضع هذه النجوم وحسابها والعالم بها، والدال على نحوسها وسعودها وما يكون من المواليد، وأن التدبير واحد لم يختلف متصل فيما بين السماء والارض وما فيها، فبين لي كيف قلت، هو الاول والآخر وهو اللطيف الخبير وأشباه ذلك ؟
And He-azwj is the One-azwj Who Placed these stars and their calculations and the Know of these, and the Pointer upon its inauspiciousness and its fortunacy, and what is to happen from the births; and that the Arrangement is one, and does not differ in connection regarding what is between the sky and the earth and whatever is in it. Explain to me how I should say, He-azwj, is the First, and the Last, and He-azwj is the Subtle, the Informed, and the likes of that?’
قلت: هو الاول بلا كيف، وهو الآخر بلا نهاية، ليس له مثل، خلق الخلق والاشياء لا من شئ ولا كيف بلا علاج ولا معاناة ولا فكر ولا كيف، كما أنه لا كيف له، وإنما الكيف بكيفية المخلوق لانه الاول لا بدء له ولا شبه ولا مثل ولا ضد ولا ند، لا يدرك ببصر ولا يحس بلمس، ولا يعرف إلا بخلقه تبارك وتعالى.
I-asws said: ‘He-azwj is the First without ‘how’, and He-azwj is the Last without an end point. There isn’t an example for Him-azwj. He-azwj Created the things, not from any thing, nor how without a treatment or suffering, nor a thought, nor a how, just as there is no ‘how’ for Him-azwj. But rather, the how is with the qualitative state of the creature because He-azwj the First, there being no escape for it, nor a resemblance, nor an example, nor an opposite, nor an adversary. He-azwj cannot be realised by sight, nor felt by a touch, nor recognised except through His-azwj creation, Blessed, and Exalted’.
قال: فصف لي قوته.
He said, ‘Describe His-azwj Strength to me’.
قلت: إنما سمي ربنا جل جلاله قويا للخلق العظيم القوي الذي خلق مثل الارض وما عليها من جبالها وبحارها ورمالها وأشجارها وما عليها من الخلق المتحرك من الانس ومن الحيوان، وتصريف الرياح والسحاب المسخر المثقل بالماء الكثير، والشمس والقمر وعظمهما وعظم نورهما الذي لا تدركه الابصار بلوغا ولا منتها،
I-asws said: ‘But rather our Lord-azwj, Majestic is His-azwj Majesty, has been Named as ‘The Strong’, due to the strong magnificent creation which He-azwj Created, like the earth and what is upon it from its mountains, and its oceans, and its deserts, and its trees, and what is upon it from the moving creatures from the human beings and from the animals, and the dispersal of the winds, and the subservient clouds weighed down by the abundant water, and the sun, and the moon, and greater than these two and greating than their luminosities which neither can the eyes see its reach nor its end point;
والنجوم الحارية، ودوران الفلك، وغلظ السماء، وعظم الخلق العظيم والسماء المسقفة فوقنا راكدة في الهواء، وما دونها من الارض المبسوطة، وما عليها من الخلق الثقيل، وهي راكدة لا تتحرك، غير أنه ربما حرك فيها ناحية، والناحية الاخرى ثابتة، وربما خسف منها ناحية والناحية الاخرى قائمة،
And the hot stars, and rotations of the orbit, and the thick sky, and greatness of the great creation, and the sky roofed above us stagnant in the air, and what is below it from the spread-out earth, and what is upon it from the heavy creatures, and it is still, not moving, apart from that sometimes an area in it would move, and the other area would be firs, and sometimes an area from it would submerge, and another area would be standing.
يرينا قدرته ويدلنا بفعله على معرفته، فلهذا سمي قويا لا لقوة البطش المعروفة من الخلق، ولو كانت قوته تشبه قوة الخلق لوقع عليه التشبيه، وكان محتملا للزيادة، وما احتمل الزيادة كان ناقصا وما كان ناقصا لم يكن تاما، وما لم يكن تاما كان عاجزا ضعيفا،
He-azwj Shows us His-azwj Power and Points us by His-azwj Deed upon recognising Him-azwj. Thus, for this, He-azwj is Named as ‘Strong’ due to the strength of the force, well known from the creatures. And if His-azwj Strength had resembled the strength of the creatures, the resemblance would occur upon Him-azwj, and He-azwj would be enduring for the increase, and whatever endured for the increase, would be deficient, and whatever was deficient, cannot happen to be complete, and what cannot happen to be complete would be frustrated, weak.
والله عزوجل لا يشبه بشئ، وإنما قلنا: إنه قوي للخلق القوي، وكذلك قولنا، العظيم والكبير، ولا يشبه بهذه الاسماء الله تبارك وتعالى.
And Allah-azwj Mighty and Majestic cannot be resembled with anything, and rather we-asws say: ‘He-azwj is Strong due to the creating the strong’, and similar to that is our-asws word: ‘The Magnificent, the Great, and he cannot be resembled with these Names of Allah-azwj Blessed and Exalted’.
قال: أفرايت قوله: سميع بصير عالم ؟
He said, ‘What is your-asws view of His-azwj Words: “Hearing, Seeing, Knowing”?’
قلت: إنما يسمى تبارك وتعالى بهذه الاسماء لانه لا يخفى عليه شئ مما لا تدركه الابصار من شخص صغير أو كبير، أو دقيق أو جليل، ولا نصفه بصيرا بلحظ عين كالمخلوق،
I-asws said: ‘But rather, the Blessed and Exalted has been Named with these Names because He-azwj is such, nothing is hidden from Him-azwj, from what the sights cannot realise, from a small person or bid, or thin, or majestic; and we-asws do not described Him-azwj as Seeing by an eye like the creatures do.
وإنما سمي سميعا لانه ما يكون من نجوى ثلاثة إلا هو رابعهم، ولا خمسة إلا هو سادسهم، ولا أدنى من ذلك ولا أكثر إلا هو معهم أينما كانوا، يسمع النجوى، ودبيب النمل على الصفا، وخفقان الطير في الهواء
And rather, He-azwj is Named as ‘Hearing’ because there does not happen a secret counsel of three, except He-azwj is the fourth of them, nor five excep He-azwj is their sixth, nor lower than that nor more, except He-azwj is with them wherever they may be, hearing the private conversations, and the footsteps of the an upon a rock, and the bird beating its wings in the air.
لا تخفى عليه خافية ولا شئ مما أدركته الاسماع والابصار وما لا تدركه الاسماع والابصار، ماجل من ذلك وما دق، وما صغر وما كبر، ولم نقل سميعا بصيرا كالسمع المعقول من الخلق،
A hidden thing in not hidden from Him-azwj, nor anything from what is realised by the hearing and the sight, and what the hearing and the sight do not realise, whatever is majestic from that and whatever is thing, and what is small and what is large. And we-asws do not say, ‘Hearing, Seeing’, like the hearing as being understood from the creatures.
وكذلك إنما سمي عليما لانه لا يجهل شيئا من الاشياء، لا تخفى عليه خافية في الارض ولا في السماء، علم ما يكون وما لا يكون، وما لو كان كيف يكون،
And similar to that, bur rather He-azwj is Named as ‘Knower’ because He-azwj is not ignorant of anything from the things. A hidden matter is not hidden from Him-azwj, neither in the earth nor in the sky. He-azwj Knows what will be happening and what will not be happening, and what, if it did come into existence, how would it happen to be.
ولم نصف عليما بمعنى غريزة يعلم بها، كما أن للخلق غريزة يعلمون بها، فهذا ما أراد من قوله: عليم، فعز من جل عن الصفات، ومن نزه نفسه عن أفعال خلقه فهذا هو المعنى، ولولا ذلك ما فصل بينه وبين خلقه فسبحانه وتقدست أسماؤه
And we-asws do not describe ‘Knower’ with a meaning of instinct He-azwj Knows with, just as there is an instinct for the creatures they are knowing by. So, this is what is meant from His-azwj Word, ‘Knower’. Mighty is the One-azwj more Majestic than the attributes, and One-azwj Who is far above from the deeds of His-azwj creatures. Thus this, it is the meaning, and had it not been that, there would have been no distance between Him-azwj and His-azwj creature. Glorious is He-azwj, and Holy are His-azwj Names’.
قال: إن هذا لكما تقول ولقد علمت أنما غرضي أن أسأل عن رد الجواب فيه عند مصرف يسنح عني، فأخبرني لعلي احكمه فيكون الحجة قد انشرحت للمتعنت المخالف، أو السائل المرتاب، أو الطالب المرتاد، مع ما فيه لاهل الموافقة من الازدياد. فأخبرني عن قوله: لطيف، وقد عرفت أنه للفعل، ولكن قد رجوت أن تشرح لي ذلك بوصفك.
He said, ‘This is as you-asws are saying, and I have learned that my purpose is that I ask about the responding answer with regards to it, at its occurrence in my mind from me. Tell me, perhaps I take Him-azwj as a Judge, and the argument has happened to have been expounded for the intrasigent adversary, or the suspicious questioner, or the habitual seeker, along with what is in it for the compatible people from the abundance. Tell me about His-azwj Word: ‘Subtle’, and I have understood that it is for the deed, but I request that you-asws will expound that for me with your-asws description’.
قلت: إنما سميناه لطيفا للخلق اللطيف، ولعلمه بالشئ اللطيف مما خلق من البعوض والذرة، ومما هو أصغر منهما لا يكاد تدركه الابصار والعقول، لصغر خلقه من عينه وسمعه و صورته، لا يعرف من ذلك لصغره الذكر من الانثى، ولا الحديث المولود من القديم الوالد،
I-asws said: ‘But rather, we-asws Name Him-azwj as ‘Subtle’ for the subtle creation, and due to His-azwj Knowledge with the subtle thing from what He-azwj Created, from the mosquito and the small ant, and from what is small than them, which almost the sights and the intellects cannot realise, due to the smallness of its creation, from its eyes, and its hearing, and its face, nor can the male and the female be known from that due to its smallness, nor the event of the birth from the ancient parent.
فلما رأينا لطف ذلك في صغره وموضع العقل فيه والشهوة للفساد والهرب من الموت، والحدب على نسله من ولده، ومعرفة بعضها بعضا، وما كان منها في لجج البحار، وأعنان السماء، والمفاوز والقفار، وما هو معنا في منزلنا، ويفهم بعضهم بعضا من منطقهم، وما يفهم من أولادها، ونقلها الطعام إليها والماء، علمنا أن خالقها لطيف وأنه لطيف بخلق اللطيف،كما سميناه قويا بخلق القوي.
So, when we see that subtleness in its smallness, and the desire for the spoiling, and the fleeing from the death, and the activity upon its offspring from its children, and their recognising each other, and what was from it in the fear of the oceans, and the areas of the sky, and the prairies and the wilderness, and what is with us in our houses, and their understanding each other from their talking, and what it understands from itschildren, and its transferring the food and the water to it, we-asws know that its Creator is Subtle, and He-azwj is Subtle by the subtleness of the creation, just as we-asws Name Him-azwj as Strong by the strong creation’.
قال: إن الذي جئت به لواضح، فكيف جاز للخلق أن يتسموا بأسماء الله تعالى ؟
He said, ‘That which you-asws have come with, is clear. But, how is it allowed for the people that they be names with the Names of Allah-azwj the Exalted?’
قلت: إن الله جل ثناؤه وتقدست أسماؤه أباح للناس الاسماء ووهبها لهم، وقد قال القائل من الناس للواحد: واحد، ويقول لله: واحد، ويقول: قوي والله تعالى قوي، ويقول: صانع والله صانع، ويقول: رازق والله رازق، ويقول: سميع بصير والله سميع بصير، وما أشبه ذلك،
I-asws said: ‘Allah-azwj, Majestic is His-azwj Extollation, and Holy are His-azwj Names, Allowed the names for the people and Gifted it to them; and the speaker from the people says for the one, ‘One’, and he is saying for Allah-azwj, ‘One’, and he is saying, ‘Strong, and Allah-azwj the Exalted is Strong’, and he is saying, ‘maker’, and Allah-azwj is a Maker, and he is saying, ‘Sustainer, and Allah-azwj is a Sustainer, and he is saying, ‘Seeing, and Allah-azwj is Hearing, Seeing’, and what resembles that.
فمن قال للانسان: واحد فهذا له اسم وله شبيه، والله واحد وهو له اسم ولا شئ له شبيه وليس المعنى واحدا،
So, the one who says for the human being, ‘One’, then this is a name for him, and for him there is a resemblance, and Allah-azwj is One, and it is a Name for Him-azwj and there is nothing resembling to Him-azwj, and the meaning isn’t one.
وأما الاسماء فهي دلالتنا على المسمى لانا قد نرى الانسان واحدا وإنما نخبر واحدا إذا كان مفردا فعلم أن الانسان في نفسه ليس بواحد في المعنى لان أعضاءه مختلفة وأجزاءه ليست سواءا، ولحمه غير دمه، وعظمه غير عصبه، وشعره غير ظفره، وسواده غير بياضه،
And, as for the names, so these point us upon the named, because we have seen the human being as one, and rather we are informed of one when he was an individual. Know, that the human being in himself isn’t with oneness in the meaning, because his body parts are different, and his parts aren’t same, and his flesh is other than his blood, and his bone is other than his nerve, and his hair is other than his nail, and his blackness is other than his whiteness.
وكذلك سائر الخلق والانسان واحد في الاسم، وليس بواحد في الاسم والمعنى والخلق، فإذا قيل لله فهو الواحد الذي لا واحد غيره لانه لا اختلاف فيه، وهو تبارك وتعالى سميع وبصير وقوي وعزيز وحكيم وعليم فتعالى الله أحسن الخالقين.
And similar to that are the rest of the creatures, and the human being is one in the name, and he isn’t with oneness in the name and the meaning and the creation. Thus, when it is said to Allah-azwj, so He-azwj is the One, there being no one apart from Him-azwj, because there is not difference in Him-azwj, and He-azwj is Blessed and Exalted, Hearing and Seeing, and Strong and Mighty, and Wise and Knowing. Exalted is Allah-azwj, best of the creators’.
قال: فأخبرني عن قوله: رؤوف رحيم، وعن رضاه ومحبته وغضبه وسخطه.
He said, ‘Tell me about His-azwj Words, ‘Kind, Merciful’, and about His-azwj Pleasure, and His-azwj Wrath, and His-azwj Indignation’.
قلت: إن الرحمة وما يحدث لنا منها شفقة ومنها جود، وإن رحمة الله ثوابه لخلقه، والرحمة من العباد شيئان: أحدهما يحدث في القلب الرأفة والرقة لما يرى بالمرحوم من الضر والحاجة وضروب البلاء، والآخر ما يحدث منا من بعد الرأفة واللطف على المرحوم والرحمة منا ما نزل به،
I-asws said: ‘The Mercy and what occurs for us from it, is compassion, and from it is benevolence, and that the Mercy of Allah-azwj is His-azwj Rewarding His-azwj creatures. And the mercy from the servants are two things – one of them occurs in the heart, is the compassion and the tenderness when he sees the deprived as being wit the harm, and the need, and a variety of the afflictions; and the other is what occurs from us from after the compassion, and kindness upon the deprived, and the mercy from is what descends with it.
وقد يقول القائل: انظر إلى رحمة فلان وإنما يريد الفعل الذي حدث عن الرقة التي في قلب فلان، وإنما يضاف إلى الله عزوجل من فعل ما حدث عنا من هذه الاشياء، وأما المعنى الذي هو في القلب فهو منفي عن الله كما وصف عن نفسه فهو رحيم لا رحمة رقة،
And the speaker has said, ‘look at the mercy of so and so’. But rather, he is intending the deed which occurred from the compassion which is in the heart of so and so. And rather, it is additional to Allah-azwj Mighty and Majestic from a deed what occurs from us regarding these things. And as for the meaning which it in the heart, so it is disallowed about Allah-azwj, just as He-azwj Described about Himself. He-azwj is Merciful, not mercy and tenderness.
وأما الغضب فهو منا إذا غضبنا تغيرت طبائعنا وترتعد أحيانا مفاصلنا و حالت ألواننا، ثم نجيئ من بعد ذلك بالعقوبات فسمي غضبا، فهذا كلام الناس المعروف، والغضب شيئان: أحدهما في القلب، وأما المعنى الذي هو في القلب فهو منفي عن الله جل جلاله، وكذلك رضاه وسخطه ورحمته على هذه الصفة عزوجل لا شبيه له ولا مثل لي شئ من الاشياء.
As for the Wrath, so it is from us when we are angered, our nature changes and sometimes our joints trembled, and our colour changes, then we come, from after that, with the punishment. It is named anger. This is a well-known speech of the people. And the anger is two things – one of them is in the heart, and as for the meaning of that which is in the heart, it is not allowed about Allah-azwj, Majestic is His-azwj Majesty. And like that is His-azwj Pleasure, and His-azwj Indignation, and His-azwj Mercy, being upon these attributes. The Mighty and Majestic, there is no resemblance for Him-azwj, nor an example, nor do I-asws have anything from the things’.
قال: فأخبرني عن إرادته. قلت: إن الارادة من العباد الضمير وما يبدو بعد ذلك من الفعل، وأما من الله عزوجل فالارادة للفعل إحداثه إنما يقول له: كن فيكون بلا تعب ولا كيف.
He said, ‘Tell me about His-azwj Will’. I-asws said: ‘The intendtion from the servants is the conscience, and what commences after that from the deed. And, as from Allah-azwj Mighty and Majestic, so the Will is the deed, its occurrence. But rather, He-azwj is Saying to it: “Be!”, and it comes into being, without any tiredness nor ‘how’’.
قال: قد بلغت حسبك فهذه كافية لمن عقل، والحمد لله رب العالمين، الذي هدانا من الضلال، وعصمنا من أن نشبهه بشئ من خلقه، وأن نشك في عظمته وقدرته ولطيف صنعه وجبروته، جل عن الاشباه والاضداد، وتكبر عن الشركاء والانداد
He said, ‘You-asws have reached your-asws conclusion, and this is sufficient for one who uses intellect. And the Praise is for Allah-azwj, Lord-azwj of the world, Who Guided us from the straying, and Protected us from us resembling him with anything from His-azwj creation, and from doubting in His-azwj Magnificence, and His-azwj Power, and the subtleness of His-azwj Making and His-azwj Mightyness, Majestic from His-azwj resemblances and the adversaries, and Greater from the associates and the rivals’’.[1]
[1] Bihar Al Anwaar – V 3, The book of Tawheed, Ch 5 H 1