The interests of bodies and souls

‫مصاحل األبدان واألنفس‬

The first article
‫املقالة األوىل‬

In the name of God, the most gracious, the most

merciful
‫بسم اهلل الرمحن الرحيم‬
The second article from the book “The Benefits of
Bodies and Souls”.
‫المقالة الثانية من كتاب مصالح األبدان واألنفس‬
It has eight chapters
‫وهي مثانية أبواب‬
The first chapter is about informing about the
extent of the need to manage souls’s interests
‫الباب األول يف اإلخبار عن مبلغ احلاجة إىل تدبري‬
‫مصاحل األنفس‬
The second chapter deals with the management of
preserving the health of souls
‫الباب الثاين يف تدبري حفظ صحة األنفس عليها‬
The third chapter deals with the management of
restoring souls’ health if it is lost
‫الباب الثالث يف تدبري إعادة صحة األنفس إذا فقدت‬
‫إليها‬
Chapter Four mentions and enumerates the
psychological symptoms
‫الباب الرابع يف ذكر األعراض النفسانّية وتعديدها‬
Chapter Five deals with managing anger and
suppressing it
‫الباب اخلامس يف تدبري صرف الغضب وقمعه‬
Chapter Six is about managing fear and panic
‫الباب السادس يف تدبري تسكني اخلوف والفزع‬
Chapter Seven is about managing sadness and
anxiety
‫الباب السابع يف تدبري دفع احلزن واجلزع‬
Chapter Eight: Deception to ward off whisperings
of the chest and self-talk
‫الباب الثامن يف االحتيال لدفع وساوس الصدر‬
‫وأحاديث النفس‬
The first chapter is about informing about the
extent of the need to manage souls’s interests
‫الباب األول في اإلخبار عن مبلغ الحاجة إلى تدبير‬
‫مصالح األنفس‬
‫قد أتينا يف املقالة األوىل من هذا الكتاب على ما تلزُم‬
In the first article of this book, we have discussed
what is necessary to know and use in managing the
interests of bodies, preserving health in them if ، ‫احلاجُة إىل معرفِتِه واستعماِلِه يف تدبِري مصاِحل األبداِن‬
they exist, and restoring them to them if they are
lost due to an accident that exposes them to ‫ وإعادهِت ا‬،‫وحفِظ الصَّح ِة عليها إذا كانْت موجودًة‬
illnesses and illnesses, with a general statement in
which the observer knows what must be managed. ‫إليها إذا ُفِق دْت بعارٍض يعرُض هلا من العلِل واألسقاِم‬
His body in the meaning of food and medicines to
maintain safety and maintain health ‫بالقوِل اجملّم ِل الذي يعرُف معه الناظُر فيه ما جيُب أْن‬
‫جير عليه تدب بدِنه يف معىن األغذيِة واألدويِة‬
‫ُري‬ ‫َي‬
‫ واستبقاِء الصَّح ِة‬،‫الستدامِة السالمِة‬
In this article, we intend to inform about the
aspect of managing the interests of souls and
‫وحنن نقصُد يف هذه املقالِة للإلخبار بوجِه تدبِري مصاِحل‬
preserving their powers for the sake of
righteousness and moderation, and the aspect of
management in eliminating the psychological
، ‫ وحفِظ قواها على سبيِل الصالح واالعتداِل‬، ‫األنفِس‬
symptoms to which one is exposed. ‫وجهِة التدبِري يف نفي األعراِض النفسانَّيِة اليت تعرُض هلا‬
We begin by saying:
: ‫ونبدُأ فنقوُل‬
‫ صاَر يوجُد‬، ‫إّن اإلنساَن َّملا كاَن مرَّك بًا من بدٍن ونفٍس‬
Since man was composed of a body and a soul,
there began to exist for him through each of them
‫ِق‬
goodness and corruption, health, sickness and
sickness, and symptoms that were presented to ‫ وصَّح ٌة ومرٌض‬،‫له من َبِل كِّل منهما صالٌح وفساٌد‬
him in their health, which spoiled them for him, ،‫ فتفسُد ها عليه‬،‫ وأعراٌض تعِر ُض له يف صَّح تها‬،‫وسقٌم‬
and attributed to him in particular.
‫وينسُب إليه خصوصًا‬
‫ِن‬ ‫ِر‬
‫فاألعراُض اليت تع ُض للبد فتفسُد صَّح ته هي مثُل‬
The symptoms that affect the body and spoil its
health are such as fever, headache, and other
aches that it experiences in each of its organs, and ‫ وسائِر األوجاِع اليت تعرُض له يف‬، ‫ والصداِع‬،‫احلَّم ى‬
the psychological symptoms are such as anger,
‫ واألعراُض النفسانَّيُة هي مثُل‬،‫كٍّل من أعضائه‬
distress, fear, alarm, and the like.

‫ وما أشبهها‬، ‫ واجلزِع‬، ‫ واخلوِف‬، ‫ والغِّم‬، ‫الَغضِب‬

These psychological symptoms are more severe
and more common than physical symptoms. This is
because one person may be relieved of physical
symptoms after one of them, to the point that he
will hardly experience any or all of them during
most of the days of his life.
As for psychological symptoms, a person is driven
most of his time to do what harms him. In all his
circumstances, he is not devoid of feelings of grief,
anger, sadness, or similar psychological symptoms,
but the amount of them that reaches each person
is not the same amount.
They differ in what they experience from these
symptoms
This is because each of them takes from it the
wood of its own temperament, and the basis of its
composition of strength and weakness.
‫ِن‬
‫ وأكثُر‬، ‫وهذه األعراُض النفسانَّيُة هي ألزُم لإلنسا‬
‫ِة‬
‫اعرتاًء له من األعراِض البدنَّي ؛ وذلك أّن األعراَض‬
‫البدنَّيَة قد َيسَلُم الواحُد بعد الواحِد منها حىت ال يكاد‬
‫ِت‬
‫يعرُض له يف أكثر أَّيام عمِرِه منها أو من عاَّم ها شيٌء‬
‫فأَّم ا األعراُض النفسانَّيُة فإّن اإلنساَن مدفوٌع يف أكثِر‬
‫أوقاِته إىل ما يتأَّذى به منها؛ إذ ليس خيلو يف كاَّفِة‬
‫ وما‬، ‫أحواِله من استشعاِر غٍّم أو غضٍب أو حزٍن‬
‫ إال أّنه ليس قدُر ما‬،‫أشبهها من األعراِض النفسانَّية‬
‫يصُل منها إىل كِّل واحٍد من الناس قدرًا واحدًا‬
‫فإهنم خمتلفون فيما حيص إليهم من هذه األعراِض‬
‫ُل‬
،‫وذلك أّن كاًّل منهم إمّن ا يأخُذ منها خبشِب مزاِج ِه‬
‫وأصِل تركيِبِه يف القَّو ِة والضعِف‬

‫ ومنهم َمْن يلفى بطيَء‬،‫فمنهم َمْن ُيْلَف ى سريَع الغضب‬

Among them are those who are quick to anger,
and among them are those who are slow to anger,
and also among them are those whose fear and ‫ وكذلك منهم َمْن يشتُّد خوُفه وجزُعه من‬، ‫الغضِب‬
anxiety are intensified by a huge thing, and among
them are those who are calm and composed. ‫ ومنهم َمْن يكون متجّلدًا رابَط اجلأِش‬، ‫الشيِء اهلائِل‬
Likewise, the rulings of women, boys, and those ‫وكذلك توجُد أحكا النساِء والصبياِن وأصحاِب‬
with weak natures are found to differ from the ‫ُم‬
rulings of men of strong natures to the extent that ‫الطبائع الضعيفِة خمالفًة ألحكاِم الرجاِل األقوياِء الطبائِع‬
they are conclusive to each one of them. However,
each must take his share of it, whether it is little or
a lot of it, whether it is strong or weak. ‫يف قدِر ما خيلُص منها إىل كٍّل منهم؛ إال أّنه ال بَّد أْن‬
‫ واشتَّد‬،‫ قّل ذلك فيه أو كثَر منه‬،‫يأخَذ كّل حبّظه منه‬
‫عليه أو ضعَف‬
For this reason, no one can do without caring for ‫وِم ن أجِل ذلك ال َيستغين أحٌد ِم ن الناِس عن تقدِمي‬
their own interests and striving to prevent what
ails them. ‫ واالجتهاِد فيما ينفي عنه ما‬، ‫العنايِة مبصاِحل األنفِس‬
‫يعرتيه منها‬
This leads to anxiety and making life difficult
‫ وتنُّغِص العيش‬، ‫فيؤّديُه إىل القلِق‬
These symptoms are equivalent to the physical
illnesses that he is exposed to, which cause him
‫وتكوُن تلك األعراُض نظريَة األمراِض اجلسمانَّيِة اليت‬
pain and illness, and lead him to the undesirable ‫ وتؤِّديِه إىل احلالِة املكروهِة‬، ‫تعر له فتؤُلمه وتسق‬
condition. ‫ُم ُه‬ ‫ُض‬
However, talking about this topic is something that
doctors did not usually mention or mention in the
‫على أّن الكالَم يف هذا الباب أمٌر مل جتِر عادة األطَّباء‬
books they wrote about medicine, the interests of
bodies, and treatments for the ailments that arise
‫بذكره وإيقاِعِه يف الكتِب اليت كانوا يؤِّلفوهنا يف الطِّب‬
from them. ‫ومصاحل األبداِن ومعاجلات العلِل العارضِة هلا‬
This is because saying is not of the type of their
craft, and because treatments for psychological ‫ وألّن‬،‫وذلك ألّن القول ليس هو ِم ْن جنس صناعِتهم‬
illnesses are not of the type of what they use of ‫معاجلات األمراِض النفسانَّيِة ليست ِم ن جنِس ما‬
bloodletting, administering medications, and
‫ِم‬ ‫ِد‬
similar types of treatments.
‫يتعاطونه من الفص وسقي األدوية وما أشبههما ْن‬
،‫وجوه املعاجلات‬
However, even if they do not do that, and it is not
customary for them to do so, then adding the
،‫ ومل جتِر العادُة به منهم‬،‫غَري أهّن م وإْن مل يفعلوا ذلك‬
management of the interests of souls to the ‫فإّن إضافَة تدبِري مصاِحل األنفِس إىل تدبري مصاِحل‬
management of the interests of bodies is correct.
، ‫األبداِن أمٌر صواٌب‬
Rather, it is something that is urgently needed, and ‫ ويعظ االنتفا ؛ الشتباِك‬،‫بل هو َّمما متُّس احلاجُة إليه‬
the benefit is great because the causes of the ‫ُع‬ ‫ُم‬
bodies clash with the causes of the souls, for man’s ‫ فإّن اإلنساَن إمنا‬، ‫أسباِب األبدان بأسباِب األنفِس‬
sustenance is only by himself and his body, and
there is no illusion of his survival except by their ‫ وليس ُيتوهم له بقاٌء إال‬،‫ِقواُمُه بنْف ِس ه وَبدِنِه‬
coming together, so that human actions may
emerge from it, for they participate in passing ‫ فهما‬،‫ لتظهَر منه األفعاُل اإلنسانَّيُة‬،‫باجتماعهما‬
events and occasional pains.
،‫ واآلالِم العارضِة‬،‫يشرتكان يف األحداِث النائبِة‬
‫وكما أّن البدَن إذا سقَم وأَمِل وعرَضْت له األعراُض‬
Just as when the body is sick and in pain and
displays harmful symptoms, this prevents the
soul’s faculties of understanding, knowledge and ‫ َن ذلك قوى النفِس من الفهِم واملعرفِة‬،‫املؤذية‬
other things from performing its proper actions, ‫َم َع‬
and a person devotes himself to it to do what ‫ ويتفَّر َغ معها‬،‫وغِري مها أْن تفعَل أفعاهلا على وجِه ها‬
worries and harms it. This is what distracts a
person from enjoying physical pleasures, and ‫اإلنساُن للقياِم مبا يقلقها ويؤذيها كان يف ذلك ما‬
taking something of them for his own sake, and he
finds His life is turbulent, his life is difficult for him,
‫ وأخذ‬،‫يشغُل اإلنساَن عن االستمتاع باللذات البدنَّية‬
‫ِلِه‬ ‫ٍء‬
‫ وحياَتُه‬،‫ وَو َج َد عيشه مكَّدرًة‬، ‫شي منها على سبي‬
and perhaps the burden of psychological pain on
him has led him to physical illnesses.
‫ بل رمبا أَّداه حتامُل اآلالم النفسانَّيِة عليه‬،‫متنَّغَص ًة عليه‬
‫إىل األمراِض البدنَّيِة‬
If that is the case, then every person, especially
those who are dominated by harmful psychological
‫وإذا كاَن ذلك فبكِّل إنساٍن حاجٌة وخصوصًا مبن‬
‫ِل‬
‫تغ ُب عليه األعراُض النفسانَّيُة املؤذيُة إىل أْن يعلَم‬
symptoms, needs to know how to deal with them
in a way that negates them or reduces them.
‫كيف جهُة التدبري يف مقابلِتها مبا ينفيها أو يقَّلُل منها‬
If he finds that to be sufficient for him, in addition
to mentioning the interests of bodies in a book, or
‫ مضاًفا إىل ذكر مصاحل‬،‫وإذا َو َج َد ذلك جمموًعا له‬
if he is able to know what he needs of that, then he
can heal himself with it for the pain that he is
‫ أو أمَك َنُه أْن يعرَف ما يلزُمه احلاجُة‬، ‫األبداِن يف كتاٍب‬
suffering from. ‫ فيداوي نفَس ه به مما يعرتيه ِم ْن تلك‬،‫إليه ِم ْن ذلك‬
، ‫اآلالِم‬
[And] he dispensed with asking for these things in
the places where they are found scattered in the
‫[و] استغىن عن تطُّلِب تلك األشياِء يف املواضِع اليت‬
books of the wise and the people of preaching and ‫توجُد متف قًة فيها ِم كتِب احلكماِء وأهِل املوعظِة‬
insight, and then perhaps he will not be able to ‫ْن‬ ‫ّر‬
find what he needs of that collected in one book in ‫ َّمث لعَّله ال يقدُر على أْن جيَد ما حيتاُج إليه‬، ‫والتبصِري‬
which he can refer to it.
‫ِم ْن ذلك مستجَم ًعا له يف كتاٍب واحٍد يكوُن رجوُعه‬
‫فيه إليه‬
‫ِل‬
‫ وال يتسَّه ُل السبيُل‬، ‫فقد ُع َم أَّن مطلَب ذلك يعسُر‬
It is known that the request for this is difficult, and
the path to facilitating it is not easy to manage the
interests of bodies and preserve health and restore ‫حنو تسهيلها إىل تدبِري مصاِحل األبداِن وحفِظ الصحِة‬
it to them, for the books of doctors on this are
many, and they have explained opinions, even if ،‫ فإَّن ُك ُتَب األطباِء يف ذلك كثريٌة‬،‫عليها وإعادهِت ا إليها‬
their doctrine is not to facilitate it in it, the
doctrine that we have expressed in brevity, brevity, ‫وهلم أقاويُل مشروحٌة وإْن مل يكن مذهُبهم تسهيَلها‬
and generalization of it in terms of the will and the
‫فيها املذه الذي حنوناه يف اإلجياِز واالختصاِر‬
reminder. ‫َب‬
‫والتخريِج له على جهِة الوصَّيِة والتذكرِة‬
As for this type, which is managing the interests of
souls, we do not know of anyone who has said
‫ فال‬، ‫فأّم ا هذا النوُع الذي هو تدبُري مصاِحل األنفِس‬
anything about it that is fully explained and as ،‫نعلُم أحًد ا قال فيه قواًل مشروًح ا وافًيا بقْد ِر احلاجِة‬
comprehensive as is needed, so we speak about it
according to what knowledge reaches, and with
God is success.
‫ وباهلل التوفيُق‬،‫فنحُن نتكلُم فيه مبا تبلُغُه املعرفُة‬
The second chapter is about managing the
preservation of personal health
‫الباب الثاني في تدبير حفِظ صَّح ِة األنفِس عليها‬
‫ كما أّن لبدِنه صَّح ًة‬،‫إّن لنفِس اإلنساِن صَّح ًة وسقًم ا‬
A person's soul has health and sickness, just as his
body has health and sickness.
‫وسقًم ا؛‬
The health of his soul is that his faculties are calm,
and he is not agitated by any of the psychological
symptoms, and he is not overwhelmed by them,
such as anger, panic, or anxiety, and we do not
mention them when we enumerate them.
Thus, the calmness of the soul constitutes its
health and safety, just as the health and safety of
the body consists in the fact that the humours in it,
such as blood, biscuits, and phlegm, are calm, and
none of them is agitated and dominates the rest.
Just as he must begin, in the interest of the body,
by preserving his health on it, and then follow that
by restoring his health to it if it is lost, likewise, in
the interest of the soul, he must begin by
preserving its health on it, if it exists.
If its health lies in the calmness of its faculties, as
we have described, then whoever wants to
maintain health should strive to keep the faculties
of his soul always calm, and not become agitated
by them.
Just as the body maintains its health in two ways,
one of which is to protect it from external ills such
as heat, cold, and painful calamities, and the other
is to protect it from internal ills, which is not to let
any of its four humours become irritated and
overpower the rest, and that is by adjusting the
diet, taking the beneficial, and avoiding the
harmful. And as follows from the meanings that we
mentioned in the first article in the chapter on
preserving the health of the body, similarly, the
health of the soul is preserved in two ways, the
first of which is that it is protected from external
symptoms, which are the incoming of what comes
to it of the things that a person hears or sees,
which disturb him, bore him, and make him move.
One of them is the power of anger, panic, grief,
fear, and the like, and the other is to be protected
from the internal symptoms, which are thinking
about what will lead him to any of the symptoms
we have described, so his heart is occupied and his
conscience is divided.
‫ وال يهيَج به‬،‫فصَّح ُة نفِس ه أْن تكوَن قواها ساكنًة‬
،‫ وال يغلَب عليه‬،‫شيٌء ِم ن األعراِض النفسانَّيِة‬
‫ وما حنن ذاكروه منها‬، ‫ أو اجلزِع‬، ‫ أو الفزِع‬، ‫كالغضِب‬
‫عند تعديدنا إَّياها‬
‫ كما أّن‬،‫فيكوَن سكوُن النفِس منها صَّح َتها وسالمَتها‬
‫صحَة البدِن وسالمَته يكونان بأّن توَج َد األخالُط اليت‬
‫ِم ِم‬
‫ وال يهيَج شيٌء‬،‫فيها ن الد واملَّرَتني والبلغِم ساكنًة‬
.‫ فيغلَب على غِري ه‬،‫منها‬
‫فكما أّنه جي أْن َد َأ يف باِب مصلحِة البدِن حبفِظ‬
‫ُب َيْب‬
‫ مث ُيتِبَع ذلك بإعادة صَّح ِته إليه إذا‬،‫صَّح ِته عليه‬
‫ كذلك جي يف مصلحِة النفِس أّنه يبدُأ حبفِظ‬،‫ُفِق َد ت‬
‫ُب‬
‫ِج‬ ‫ِت‬
‫صَّح ها عليها إذا ُو َد ْت‬
‫وإذا كانت صَّح ُتها إمَّن ا هي يف سكوِن قواها كما‬
‫ فينبغي ْن أراَد حفَظ الصَّح ِة أْن جيتهَد يف‬،‫وصفنا‬
‫ِن َمل‬
. ‫ وأاّل يهيَج به منها هائٌج‬،‫استدامِة سكو قوى نف ه‬
‫ِس‬
‫ أحدمها‬،‫وكما أّن البدَن إمّن ا حُي فُظ صَّح َته عليه بوجهني‬
‫أْن صاَن عن اآلفاِت اخلارجِة كاحلِّر والربِد والنكباِت‬
‫ُي‬
‫ وهو أاّل‬،‫ أْن ُيصاَن عن اآلفاِت الداخلِة‬،‫ واآلخر‬،‫املؤملِة‬
،‫يرتَك شيًئا من أخالطه األربعِة يهيُج به فيغلُب سواه‬
‫ واجتناِب الضاِّر‬، ‫ وأخِذ النافِع‬، ‫وذلك بتعديِل الغذاِء‬
‫ ومبا يتب ذلك من املعاين اليت ذكرناها يف املقالِة‬،‫منه‬
‫ُع‬
‫ كذلك النفُس إمنا‬، ‫األوىل يف باب حفِظ صَّح ِة الَبدِن‬
‫ أحدمها أْن تصاَن عن‬،‫حُت فُظ صَّح ُتها عليها ِم ن وجهني‬
‫األعراِض اخلارجِة اليت هي وروُد ما َيِر ُد عليها ِم ن‬
‫ فتقلُقه‬،‫األشياء اليت يسمُعها اإلنساُن أو يبصُر ها‬
‫ وحتِّر ُك منه قّو ة غضٍب أو فزٍع أو غٍّم أو‬،‫وتضجُر ه‬
‫ واآلخر أْن تصاَن عن األعراِض‬،‫خوٍف وما أشبه ذلك‬
‫الداخلِة اليت هي التفكُري فيما يؤِّديه إىل شيٍء ّمما وصفنا‬
 .‫ وينقسُم ضمُريه‬،‫ فُيْشَغُل قلُبه‬، ‫ِم ن هذه األعراِض‬
This is not possible for him except for two reasons:
:‫وليس يتهَّيُأ له ذلك إال ملعنني‬
One of them is that his heart should feel at the ‫أحُد مها أْن شِع قل ه وق سالمِة نفِس ه وسكوِن‬
time when his soul is at peace and its powers are ‫ُي َر َب َت‬
at rest, as long as the conditions of the world have
established and imposed upon it, that no one in it
‫قواها ما ُأِّس َس ْت وُج ِبَلْت عليه أحواُل الدنيا من أّن‬
will achieve the fulfillment of his will or the ‫ وَنيِل شهواِته‬،‫أحدًا ال يصُل فيها إىل حتصيِل إرادِته‬
attainment of his desires in the way of what he
desires and desires, without each of that being ‫ ِم ن غِري أْن يشوَب كاًّل‬،‫على سبيِل ما يتمَّناُه ويهواُه‬
tinged with the blemish of distress and turmoil, or
‫ِم‬
being exposed to it in it. Show harm Or something ‫ أو يعِر َض له فيه عارُض‬، ‫ن ذلك شائبُة تنُّغٍص وتكُّد ٍر‬
that is disliked, and he knows that this is what his
nature has continued to do, and he has become ‫ ويعلَم أّن هذا هو ما استمَّر عليه‬،‫أًذى أو مكروٍه‬
accustomed to it, so he does not demand from his
world what is not in its basic structure, and -
‫ فال يطلُب ِم ن دنياه ما ليس‬،‫ وجرْت به العادُة‬،‫الطباُع‬
because he knows that - he abandons investigating ‫ ويدُع ـ ملعرفته لذلك ـ االستقصاَء يف‬،‫يف أصل ُبْنَيِتها‬
the aspects of his dealings and interactions with
those who are above him, or like him, or below ‫وجوه معامالِته ومعاشراته ِلَمْن هو فوَقه أو مثُله أو‬
him, and he neglects many of the matters that He
responds to him contrary to his desire and love as ‫ ويتغافُل عن كثٍري من األموِر اليت َتِر ُد عليه‬،‫دوَنه‬
much as he can, and it is permissible for him to
‫ِس‬ ‫ِت‬ ‫ِف ِد‬
ignore it, and he does not accustom himself to ‫ وجاز أْن يغضَي‬،‫خبال مرا ه وحمَّب ه ما و َعُه ذلك‬
being bored with every little thing that he hears or
‫ وال يعِّو َد نف ه أْن يضَج لكِّل صغٍري من األموِر‬،‫عنه‬
sees, and there are a few incidents that happen ‫َر‬ ‫َس‬
‫ِث‬ ‫ِس‬
‫ وَي ٍري من احلواد اليت تقُع‬،‫اليت يسمُعها أو يبصُر ها‬
that he hates. If he gets used to tolerating the little
one and comparing himself to him, this will
become a habit for him in tolerating something. He ‫ فإنه إذا عِّو َد احتماَل الصغِري ومقاَّرَة النفِس‬،‫بكراهِته‬
is more important and more important than the
tasks that confront him and the calamities that ،‫عليه صاَر ذلك عادة له يف احتماِل ما هو أجُّل شأًنا‬
confront him.
‫ واملكاره اليت‬،‫ من املهّم ات اليت تبدُه ه‬،‫وأعظُم خطًبا‬
.‫ترُد عليه‬
His condition in this regard would be the condition
of one who trains himself to endure minor harm
‫ويكون حاُله يف ذلك حاَل َم ن ميِّرُن نفَس ه على‬
from heat, cold, and the pain of calamities, and ،‫احتماِل األذى اليسِري من احلِّر والربِد وآالِم النكبات‬
refrains from showing anxiety at each of them, so
that his nature will continue to do so, and enduring ‫ حىت تستمَّر طباُعه على‬،‫وترِك إظهاِر اجلزِع لكٍّل منها‬
the minor harm becomes a reason for enduring
what is greater and greater than it if he is afflicted ‫ ويصَري احتماُل اليسِري منها سبًبا الحتماِل ما هو‬،‫ذلك‬
‫أكثُر وأعظُم منه إذا ابتلى به أو ُدِفَع إليه؛ فإّن هذه هي‬
with it or pushed into it; This is the way to exercise
the body, and it is the way to exercise the souls.
‫ وهي السبي يف رياضِة‬،‫السبي يف رياضِة األبدان‬
‫ُل‬ ‫ُل‬
.‫األنفس‬
The other meaning is to know the structure of his
soul, and the extent of its tolerance for the difficult
‫ ومبلَغ ما عندها من‬،‫واملعىن اآلخر أْن يعرَف بنيَة نفِس ه‬
matters that come upon it, for every human being ‫ فإّن لك إنساٍن‬،‫االحتماِل لألمور املللَّم ِة الواردِة عليه‬
has a measure of the strength or weakness of the ‫ّل‬
heart, and the broadness or tightness of the chest.
Among the souls there is capacity for great
‫ وسعِة الصْد ِر أو‬،‫مقدارًا ِم ن قّو ِة القلِب أو ضعِف ه‬
engagements, so that none of them disqualifies ‫ضيِق ه؛ فِم ن األنفِس ما يوجُد فيه حمتَمٌل للخطوب‬
him or weakens his body, and there is room for
many important tasks so that he can devote ،‫ وال ُيضِعَف متَنه‬،‫ حىت ال يقدَح ه شيٌء منها‬،‫العظيمة‬
himself to each one of them, and he responds to
them with tricks that relieve them, and among ،‫ومَّتَس ٌع ألشغاٍل كثريٍة مهّم ٍة حىت يتفَّر َغ لكّل منها‬
them is what is found in him of abandonment to all
the worries that come upon him, so that they ‫ ومنها ما يوجُد فيه‬، ‫ويقابَله مبا خيِّف ُف عنها من احليِل‬
astonish and confuse him. It makes him lose his
strength due to all the misfortunes that he is ‫ حىت تدهَش ه‬، ‫من االخنزال لكّل ما يفجؤه من اهلموِم‬
experiencing, until it distresses him and restricts
him to the doctrines of behavior and fraud, and
‫وحتِّيَر ه وجتعَله وِش ْيَك احنالل القّو ة ِم ن كّل ما ُيِلُّم به‬
until it leads him to a condition that is followed by ‫ حىت تكر ه وتضِّي عليه مذاه التصُّر ِف‬،‫من النوائب‬
an illness in the body that is harmful to him. ‫َب‬ ‫َق‬ ‫َب‬
‫ وحىت تؤِّدَيه إىل حالٍة ُتعِق ُبه علًة يف البدن‬،‫واالحتيال‬
.‫ُمِض َّر ًة به‬
‫هِت‬
‫فإذا عرَف اإلنساُن طبيعَته ومنتهى قّو ا ومبلَغ‬
If a person knows his nature, its ultimate strength,
and the extent of its independence in matters,
then he bases his management of his demands and ‫ بىن على حْس ِب ذلك تدبَريه يف‬،‫استقالهلا باألمور‬
goals according to that, whether it is a desire or a
desire. If he finds himself independent of the great ‫ َم ِلًك ا كان أو شوقًة؛ فإْن وجَد‬،‫َم طالِبه وَم قاِص ِده‬
things, strengthened by the great things of
engagement, he will be exposed to that, and if he ، ‫ مقويًة جبالئِل اخلطوِب‬، ‫نفَس ه مستقَّلًة بعظائِم األموِر‬
feels a structural weakness in it, or a weak
structure in his goals and objectives, he will avoid
‫ أو ضعِف‬،‫ وإْن أحَّس منها برَّقِة بنيٍة‬،‫تعَّر َض لذلك‬
the kinds of risks and types of deception, and what
people with strong souls, broad chests, and refined ‫ جتَّنَب وجوَه املخاطرات‬،‫تركيٍب يف أغراِض ه ومقاصِده‬
natures do, and make his purpose in them the
purpose of Attaining the safety and peace of the
،‫ وما يتعاطاه ذوو األنفِس القوَّيِة‬،‫وأنواَع التغريرات‬
‫ِة‬ ‫ِة‬ ‫ِر‬
‫ وجعَل‬، ‫ والطبائع املستحصف‬، ‫والصدو الواسع‬
soul and the comfort and tranquility of the heart
while missing out on many hopes and desires is
what is dearer to him, and he prefers to obtain ‫غرَض ه فيهما غرَض َم ن يكوُن حتصي سالمِة النفِس‬
better fortunes than them while taking risks, and ‫ُل‬
exposing the self to deception and being exposed ‫وَدَعِتها وراحِة القلِب وطمأنيَنِته مع فوٍت كثٍري من‬
to it. If he is pushed in his wake to the opposite of
‫ وآث عنده ِم ن َنيل أوفِر‬،‫اآلماِل والرغائِب أحَّب إليه‬
what he loves, his chest becomes tight and his soul ‫َر‬
‫ ومحِل النفِس على‬،‫احلظوِظ منها مع ركوِب املخاطرِة‬
becomes anxious. <<And>> he was not safe from
being subjected to great harm to his soul and body.
‫التغرير والتعُّر ِض ملا إْن ُدِفَع يف عقباه إىل خالِف ما‬
>>‫ <<و‬،‫ وقلَق ْت له نفُس ه‬،‫ ضاَق به صدُر ه‬،‫حيُّبه‬
.‫مل يأمن إيصاَله بضرٍر عظيٍم يناُله يف نفِس ه وبدِنه‬
For when he adheres to this doctrine in the two
chapters that we have described, his life will be
‫فإّنه مىت لزَم هذا املذهَب يف البابني اللَذ ين وصفنامها‬
good and his comfort will last, and he will obtain ‫ وحَّص َل احلَّظ األوفَر ِم ن‬،‫طاَبْت عيشُته ودامْت راحُته‬
the greatest luck in terms of his soul’s safety, its
health will be preserved, and thus he will complete ‫ واستكمَل بذلك‬،‫ وحفَظ عليها صَّح تها‬،‫سالمِة نفِس ه‬
worldly happiness. Because the perfection of this
happiness lies in the health and comfort of the
body and soul, and defending them from harm and
‫السعادَة الدنيوَّية؛ ألّن كماَل هذه السعادِة إمنا هي يف‬
evil for the duration of one’s life in this world. ‫ والدفاِع اآلفات‬،‫صّح ِة البدِن والنفِس وراحِتهما‬
.‫واملكاِر ه عنهما مَّد َة احلياِة يف هذه الدنيا‬
‫ِد‬
‫ومىت خالَف هذه الطريقَة يف مطالِبه ومقاص ه تنَّغَص ْت‬
Whenever he violates this method in his demands
and goals, his life will be disturbed, his livelihood
will be disturbed, and he will bring upon himself ‫ واجتلَب إىل نفِس ه‬،‫ وتكَّدرت عيشُته‬،‫عليه حياُته‬
psychological illnesses that bore him and worry
‫ِج‬
him, just as physical illnesses are brought upon him
by one who does not protect himself from
‫ كما جيتلُب‬،‫األمراَض النفسانَّيَة اليت ُتض ُر ه وتقلُقه‬
‫األمرا البدنَّيَة إليه ن ال يصوُن نف ه من اآلفاِت‬
emerging pests, and consumes more food from
‫َس‬ ‫َم‬ ‫َض‬
restaurants, drinks, and other bodily needs than
what is below. full of strength, Its nature is ‫ ويتناوُل من أغذيِة املطاعِم واملشارِب وغِري مها‬،‫اخلارجِة‬
independent of it.
‫ وتستقُّل به‬،‫ِم ن حاجِة األبداِن أكثَر ّمما حتتمُله قّو ُته‬
.‫طبيعُته‬
The third chapter is about managing to restore
the soul’s health if it is lost
‫الباب الثالث في تدبير إعادِة صَّح ِة النفِس إذا‬
‫فقدت إليها‬
‫ِة‬ ‫ِظ‬ ‫ِم‬
‫إّن الذي ذكرناه ن حف سالم النفِس عليها أمٌر‬
What we mentioned about preserving the safety of
oneself is something that is not possible at all
‫ِل‬ ‫ِت‬
‫ليس يتَّه يأ يف كِّل األوقا واألحوا ؛ إذ كاَن غَري‬
times and circumstances. Since it is not possible in
the nature of man to preserve his inner faculties in
a state of tranquility and tranquility so that he does ‫ممكٍن يف طبيعِة اإلنساِن أْن حيفَظ قوى نفِس ه على‬
not become agitated with symptoms of anger,
panic, alarm, and similar psychological symptoms, ‫سبيِل السكوِن واهلدوِء حىت ال يهيَج به هائٌج ِم ن‬
which are part of his world, an abode of worries
and sorrows, and a place of calamities and ‫أعراِض الغضِب والفزِع واجلزِع وما أشبهها من‬
calamities, in which accidents continue to occur to ‫ وهي ِم ن دنياه يف داِر مهوٍم‬،‫األعراِض النفسانَّية‬
him. The matters and calamities of engagement
are those that happen contrary to his love and
against his will. Just as it is not possible for his body
‫ وال يزال َيِر ُد فيها‬، ‫ وحمِّل نوائَب ونكباٍت‬، ‫وأحزاٍن‬
‫ِب‬ ‫ِل‬ ‫ِث‬ ‫ِم‬
‫عليه ن حواد األموِر ونواز اخلطو ما يقُع‬
to be free of physical symptoms so that he does
not suffer from them in his organs that harm and
pain him, for if he is spared from the major ones ‫ كما أّنه غُري ممكٍن يف معىن‬،‫ وضِّد إرادِته‬،‫خبالِف حمَّبته‬
many times, he will not be safe from the minor
ones. What we mentioned about preserving the ‫بدنه أْن خيلَو من األعراض البدنَّية حىت ال يعرتَيه منها‬
‫ فإْن َس ِلَم ّمما يكُبُر منها‬،‫شيٌء يف أعضائه يؤذيه ويؤمله‬
safety of oneself is something that is not possible
at all times and circumstances. Since it is not
possible in the nature of man to preserve his inner
faculties in a state of tranquility and tranquility so .‫يف كثٍري من األوقات مل يسلْم مما يصُغر‬
that he does not become agitated with symptoms
of anger, panic, alarm, and similar psychological
symptoms, which are part of his world, an abode of
worries and sorrows, and a place of calamities and
calamities, in which accidents continue to occur to
him. The matters and calamities of engagement
are those that happen contrary to his love and
against his will. Just as it is not possible for his body
to be free of physical symptoms so that he does
not suffer from them in his organs that harm and
pain him, for if he is spared from the major ones
many times, he will not be safe from the minor
ones.
Rather, the matter with psychological symptoms is ‫بل األم يف األعراِض النفسانَّية بتعاُقبها على اإلنساِن‬
stronger in a person’s succession over the course ‫ُر‬
of his life than with regard to physical symptoms,
for a person may remain for a period of time in
‫ فإّن‬،‫ أقوى منه يف األعراِض البدنَّيِة‬،‫يف عاَّم ِة أوقاِته‬
which he does not experience any of the physical ‫اإلنساَن رمَّب ا بقَي مَّد ًة من الزماِن ال يعِر ُض له فيها‬
pains that afflict him in some of his organs, and
hardly a day goes by without something that ‫ وال‬،‫وجٌع من األوجاِع البدنَّيِة تصيُبه يف بعِض أعضائه‬
moves him responding to him. The strength of
anger, boredom, sadness, or grief, due to the ‫يكاُد ميضي به يوٌم ال َيِر ُد عليه فيه ما حيّر ُك منه قّو َة‬
gentleness of the essence of the soul, its rapid
change, and its frequent transformations.
‫ وذلك للطِف جوهِر‬، ‫غضٍب أو ضجٍر أو حزٍن أو غٍّم‬
.‫ وكثرِة استحالِتها‬،‫ وسرعِة تغِرُّي ها‬، ‫النفِس‬
For the sake of what we have described, a person
is bound by the need for his own interests to
‫فمْن أجِل ما وصفناُه يلزُم اإلنساَن احلاجُة يف مصاِحل‬
maintain his powers; So that nothing of it will ‫ وإذا‬،‫نفِس ه إىل تعُّه ِد قواها؛ لئال يهيَج به منها شيٌء‬
irritate him, and if anything does irritate him, he
hastened to calm it down and return it to its best ‫ بادَر بتسكيِنه ورِّده إىل أفضِل‬،‫هاَج منها شيٌء‬
condition.
.‫أحواِله‬
Just as treating the body if it experiences a
symptom, such as pain or illness, is done with
‫وكما أّن معاجلَة البدِن إذا عرَض له عاِر ٌض كأٍمل أو‬
something physical that is compatible with it, such ‫سقٍم إمنا يكوُن بشيٍء جسماٍّين جيان ه ِم ن أصناِف‬
as foods and medicines, by which it corrects that ‫ُس‬
corruption and eliminates that harm, likewise ‫ وينفي‬،‫األغذيِة واألدويِة يستصلُح به ذلك الفساَد‬
treating the soul if it experiences a symptom of
agitation from one of its faculties is done with ‫ كذلك معاجلُة النفِس إذا عرَض هلا‬،‫ذلك األذى‬
something spiritual that matches it. ‫عار هيجاٍن ِم ن إحدى قواها إمنا يكوُن بشيٍء‬
‫ُض‬
.‫روحاٍّين جيانُس ها‬
Just as physical treatment can either be with ‫وكما أّن العالَج البدَّين إَّم ا أْن يكوَن بشيٍء ِم ن داخٍل‬
something from within, such as taking shelter and
abstaining from what should not be eaten, or ،‫ ومُّد اليِد إليه‬،‫كاالحتماِء واالمتناِع مما ال جيُب تناوُله‬
extending one’s hand to it, or it can be with
something <<from>> from the outside, such as ‫وإّم ا أْن يكوَن بشيٍء <<ِم ن>> خارٍج مثِل ما‬
what we have described of food and medicines.
Likewise, treating the soul from what it is exposed ‫ وكذلك معاجلُة النفِس‬،‫وصفناه من األغذيِة واألدويِة‬
to can either be something from within. It is a
thought that a person arouses from within himself, ‫ وهو فكرٌة‬، ‫ّمما يعِر ُض هلا إّم ا َأْن يكون شيء من داخٍل‬
and with it he suppresses that symptom and calms
that agitated person, or it is something <<from>> ، ‫ فيقمُع هبا ذلك العارَض‬،‫يثُريها اإلنساُن ِم ن نفِس ه‬
outside, and it is words that he advises others to ‫ وإ ا أْن يكوَن بشيٍء‬، ‫ويسِّك ذلك اهلائ‬
use and he succeeds in them, and he works to calm ‫َج ّم‬ ‫ُن‬
‫ِم‬
‫ وهو كالٌم يعُظه به غُريه فينَجُع‬، ‫<< ن>> خارٍج‬
the agitated person and reform the corrupted part
of his own powers.
 ‫ ويعمُل يف تسكِني اهلائِج وإصالِح الفاسِد ِم ن‬،‫فيه‬
.‫قوى نفِس ه‬
A person who is concerned with his own well-being
should not abandon his commitment to these two
‫فاإلنساُن املعُّين بصالِح نفِس ه جديٌر بأال خيِّلَيها ِم ن‬
aspects, so that he does not become dominated by ‫ لكيال يتسَّلط عليه من‬،‫تعُّه دها هبذين الوجهني‬
bad psychological symptoms that disturb his life,
and perhaps, when excessive, lead him to some ،‫األعراِض النفسانَّية الرديئِة ما ينِّغُص به عليه عيَش ه‬
physical ills when he is drawn to some of them
from outside, such as food and drink. ‫ورمبا أَّداه عند إفراِط ه عليه إىل بعِض العلِل البدنَّيِة عنَد‬
.‫ كاألغذيِة واألشربِة‬، ‫اندفاِعه إىل شيٍء منها ِم ن خارٍج‬
As for the responsibility of the doctor who is ‫وأّم ا مكَلفُة الطبيِب القائِم مبداواِته توجُد يف أكثِر‬
responsible for treating him, it is found in most
cases that are more beneficial to him, and more ‫ وأرَّد عليه من املعونِة اليت ختلُص إليه‬،‫األحواِل أنفَع له‬
rewarding than the help that comes to him from
within by controlling his body and protecting him. .‫ِم ن داخٍل بضبِط بدِنه واحتماِئه‬
Likewise, the ruling regarding psychological
symptoms is that the help that is given to him from
‫كذلك احلكُم يف األعراِض النفسانَّيِة ِم ن أّن املعونَة اليت‬
‫ِري‬ ‫ِة‬ ‫ِم‬
‫تلحُقه ن خارٍج بالعظ والتذك توجُد أجنَع وأعمَل‬
outside, through admonition and reminders, is
found to be more effective and effective in dealing
with it, and is more beneficial and beneficial to him :‫ وأرَّد بالنفِع والعائدِة عليه ملعنيني‬،‫فيه‬
for two reasons:
One of them is that a person accepts more from
others than he accepts from himself; This is
‫أحِدمها أّن اإلنساَن َيْق َبُل ِم ن غِري ه أكثَر مما يقبُل ِم ن‬
because his opinion in all cases is overpowered by ،‫نفسه؛ وذلك أّن رأَيه يف كِّل األحواِل مغلوٌب هبواه‬
his desires, and one is mixed with the other.
.‫وأحَد مها ممتزٌج باآلخر‬
The second is that a person, at the time when a
psychological symptom is agitated, is preoccupied
‫والثاين أّن اإلنساَن يف وقِت اهتياِج عارٍض ِم ن‬
with what he is suffering from that symptom, ‫األعراض النفسانَّية به مشغوٌل مبا يقاسيه ِم ن ذلك‬
oppressed by his determination and opinion, and
lacks someone to manage his affairs and correct his ‫ مفتقّر إىل َم ن يلي‬،‫ مقهوٌر على عزِم ه ورأِيه‬، ‫العاِر ِض‬
corruption. His condition in this is similar to the
condition of a doctor who suffers from a physical ‫ وحاُله يف ذلك‬،‫ وإصالَح فساِده‬،‫عليه تدبَري أمِر ه‬
illness, so he is preoccupied with it rather than
‫ِب‬ ‫ِل‬
treating himself. He lacks another doctor to treat ‫ فيشتغُل‬،‫شبيهٌة حبا الطبي الذي يعتُّل عّلًة جسدانيًة‬
‫ِس‬
‫ ويفتقُر إىل طبيِب آخر يقوُم‬،‫هبا عن التطبيِب لنف ه‬
and treat him.

For what we have described, it was the custom
among powerful kings to have wise men in their
presence who would treat their psychological
symptoms if they erupted into anger, panic, and
boredom, with commandments and sermons.
Something of it, knowing that it is indispensable for
them to own both types, and that the need for one
of the two types is equal to the need for each of
them to have food and medicine in its type and
.‫مبداواته ومعاجلِته‬
‫وِم ن أجِل ما وصفناه كانت العادُة ج ْت من امللوِك‬
‫َر‬
‫اَحلَزَم ِة بأْن تكوَن حلضرهتم حكماُء يداوون منهم‬
‫األعراَض النفسانَّية إذا هاجت حنو الغضِب والفزِع‬
،‫ فيقبلوهَن ا منهم‬، ‫ بالوصايا واملواعِظ‬، ‫والضجِر‬
‫ وكانوا يرتبطوهنم‬،‫ والعمِل هبا‬،‫وينتفعوَن بسماِعها‬
essence.
‫لذلك كما يرتبطون أطباَء حَّذ اقًا يراؤون منهم‬
‫ علمًا منهم بأنه‬،‫األعراَض البدنَّيَة إذا أصاهبم شيٌء منها‬
‫ وأّن احلاجَة إىل‬،‫ال غىن هبم عن اقتناِء الصنفني مًعا‬
‫أحِد الصنفِني يف وزِن احلاجِة إىل أْن يكون لكّل منها‬
.‫غذاٌء ودواٌء يف نوعه وِم ن جوهره‬
Although the help that comes to a person from
without in eliminating psychological symptoms,
‫على أّن املعونَة اليت تلحُق اإلنساَن من خارٍج يف نفِي‬
even if it is worse and more beneficial, he is not ‫ فإّنه ليس‬، ‫األعراِض النفسانَّية وإْن كانت أرَّد وأنفَع‬
indispensable, however, from the help that comes
to him from within through intellectual ‫يستغين مع ذلك عن معونٍة تلحُقه ِم ن داخٍل بوصايا‬
commandments with which he prepares to
suppress the psychological symptoms when they ‫فكرَّيٍة يتهيأ أْن يقمَع هبا األعراَض النفسانَّية إذا‬
become agitated, so he collects them within
‫ وسكوِن‬،‫ فيجم ها يف نفسه يف وقِت صَّح تها‬،‫هاجت‬
himself at the time when they are healthy and ‫َع‬
their powers are still, and he deposits them with
his strength. To memorize them, to bring them to ،‫ ليخطَر ها بباِله‬،‫ ويستودَعها قّو َة احلفِظ منها‬،‫قواها‬
his mind, and to preach them to himself if a male
preacher from outside is not present, just as
، ‫ويعَظ هبا نفَس ه إذا ْمل حَي ُضْر ه واعٌظ مذِّك ٌر ِم ن خارٍج‬
someone who is careful does with regard to
physical symptoms for himself, by requesting
‫ بأْن‬،‫كما يفعُله احملتاُط يف األعراِض البدنَّيِة لنفِس ه‬
medicines suitable for physical ailments, collecting ‫ فيجمَعها‬،‫يتطَّلب أدويًة تصلُح لألمراِض البدنَّية‬
them and depositing them in his safes; So that if a
symptom of sickness or pain occurs to him at a ‫ويستودَعها خزائَنه؛ لكي إْن عرَض له عارٌض من‬
time when a doctor is not present to treat him, he
‫ٍت‬
may take it to benefit from it, and remove the ‫األمراِض واألوجاِع يف وق ال حيضُر ه فيه طبيٌب‬
harm of the symptom from himself. Therefore, we
must collect in this article from the book the ‫ وينزَع أذى العارِض عن‬،‫يعاُجِله تناَو هَل ا لينتفَع هبا‬
commandments that may have to be used in
treating the psychological diseases that we name
‫ ولذلك جيُب أْن جنمَع يف هذه املقالِة من‬،‫نفِس ه‬
and enumerate in the chapter that This chapter ‫الكتاِب الوصايا اليت قد جي أْن تستعم يف معاجلِة‬
should be recited in its appropriate places when ‫َل‬ ‫ُب‬
needed, and one will benefit from it, God Almighty ‫األمراِض النفسانَّيِة اليت نسِّم يها وحُن صيها يف الباِب‬
willing.
،‫الذي يتلو هذا الباَب يف مواضِعها وقَت احلاجِة إليها‬
.‫فُينَتَف َع هبا إْن شاء اهلل تعاىل‬
Chapter Four mentions and enumerates the
psychological symptoms
‫الباب الرابع في ذكر األعراض النفسانّية وتعديدها‬
If we describe the aspect of management in ‫إّنا إذ وصفنا جهَة التدبِري يف معاجلِة األعراِض‬
treating psychological symptoms, it is necessary
after that to describe what they are and ‫ فِم ن الواجِب بعد ذلك أْن نصَف ما هي‬،‫النفسانّيِة‬
enumerate them, as doctors do by beginning in
their books by enumerating physical diseases and ‫ كما تفعُلها األطباُء من ابتدائهم يف كتبهم‬،‫ونعَّدها‬
their nature, and then returning after that to
describing what each of them is treated with, so ‫ مث العوَد بعد ذلك‬،‫ وماهَّيَتها‬،‫تعديَد األمراِض البدنَّيِة‬
we say:
:‫ فنقول‬،‫يف وصِف ما يعاجَل به كِّل منها‬
There are many things that are attributed to the
soul, some of them are virtuous powers such as
‫ منها قوى‬،‫إّن األشياَء اليت ُتنسُب إىل النفِس كثريٌة‬
reason, understanding, and memorization, others ‫ واألخرى مسرتذَلٌة هي‬، ‫فاضلٌة كالعقِل والفهِم واحلفِظ‬
are trivial and are their opposites, some are
‫ ومنها أخالٌق حممودٌة كالعَّف ِة والسخاِء‬،‫أضدا هلا‬
praiseworthy morals such as chastity, generosity, ‫ٌد‬
and generosity, others are blameworthy and are
‫ِم‬
their opposites, and some are temporary things
that occur and rise quickly, such as anger, panic,
‫ ومنها أشياُء‬،‫ واألخرى مذمومٌة مضاّدٌة هلا‬، ‫والكر‬
and the like. ‫ كالغضِب والفزِع وما‬،‫عارضٌة تقُع وترتفُع سريعًا‬
.‫أشبههما‬
What we mean by what we describe of what is
added to the soul is the last thing. We mean the
‫واملقصوُد مّنا فيما نصفه ّمما يضاُف إىل األنُف ِس إمّن ا هو‬
symptoms that occur and go away because they ‫الشيُء األخُري نعين األعراَض اليت حتُدُث وتزوُل ألهّن ا‬
are the ones whose causes are connected to the
causes of the body, so they disturb it and change it, ،‫ فتقلُقه وتغِّيُر ه‬،‫هي اليت تَّتصل أسباهُب ا بأسباِب البدن‬
or affect it in effects that often cause harm to it.
.‫أو تؤثُر فيه آثارًا كثريًا ما ترجُع بالضرِر عليه‬
It has been known that each one of these ‫فقد ِلم أّن لك واحٍد من هذه األعراِض النفسانَّيِة‬
psychological symptoms has an effect on the body, ‫ّل‬ ‫ُع‬
changing it in a strong, visible way. This is similar to ‫ وذلك مثُل ما‬،‫تأثريًا يف البدِن تغِّيُر ه تغيريًا ظاهرًا قوًّيا‬
what intense anger sometimes does to the body,
causing confusion and trembling, and a yellow ‫يفعُله الغض الشديُد يف األحياِن من االختالِط‬
color. This is similar to what panic and fear do,
‫ُب‬
until the body becomes hot from that, or cools ‫ وشبيٌه بذلك ما‬، ‫ واصفراِر اللوِن‬، ‫واالرتعاِش للبدِن‬
down, and Dreary events occur there.
‫ أو‬،‫ حىت يسخَن البدُن عن ذلك‬، ‫يفعُله الفزُع واخلوُف‬
.‫ وحَي ُدَث فيه أحداٌث موحشُة املناظر‬،‫يربَد‬
Whatever symptoms of the soul are found in this
way, it is obligatory for the person concerned with
، ‫فما ُو ِج َد ِم ن أعراِض النفِس على هذه السبيِل‬
the well-being of his body to plan to repel it from ‫فواجٌب على املعِّين بصالح بدنه أْن يدِّبر يف دفِعه عن‬
himself and calm his agitation in a way that is
sufficient for him to provide for him and protect ‫ ويقيه‬،‫ وتسكِني هائجه تدبريًا يكفيِه مؤنَته‬،‫نفِس ه‬
him from his calamities. So we say:
:‫ فنقول‬،‫غائلَته‬
What is at the head of these harmful diseases, and ‫ وهو هلا كاألصِل‬،‫إّن الذي يرأُس هذه األمراَض املؤذيَة‬
is their root, is grief, and it is the precursor to all of
them, and is present with each of them, like anger,
for he is distressed by the matter, then becomes
‫ وموجوٌد مع كٍّل‬،‫ وهو مقّد مٌة جلميعها‬،‫إمنا هو الغُّم‬
‫ِن‬
angry because of it, and so are those who are
alarmed and afraid.
‫ مث يغضُب‬، ‫ فإنه يغتُّم من األمِر‬، ‫ كالغضبا‬،‫منها‬
. ‫ وكذلك اجلِز ُع واخلائُف‬،‫بسببه‬
The opposite of sadness is happiness, as it is the
root of everything that a person is comfortable
‫ فإنه أصٌل لكّل ما يوجُد له‬، ‫وضُّد الغِّم السروُر‬
with and shakes by; Grief is one of the symptoms ‫اإلنسان مرتاًح ا ومهتًّز ا له؛ فالغُّم من أعراِض النفِس‬
of the soul and is placed in the face of every
calamity that befalls a person, and happiness is ، ‫موضوٌع بإزاِء كّل مكروٍه خيُلُص إىل اإلنساِن‬
placed in the face of every beloved one attains.
Grief is the strongest cause of the soul’s illness, ‫ فالغُّم أقوى‬،‫والسروُر موضوٌع بإزاِء كّل حمبوٍب يناُله‬
and happiness is the strongest cause of its health.
Therefore, the one concerned with his own
interests must strive to banish sadness from it and
،‫ والسروُر أقوى أسباِب صّح ِتها‬، ‫أسباِب مرِض النفِس‬
bring happiness to it, just as it is necessary to ‫ولذلك جيُب على املعّين مبصاِحل نفِس ه أْن جيتهَد يف نفِي‬
Those concerned with the welfare of their body
should strive to ward off illnesses and attract ‫ كما جيُب على‬،‫ واجتالِب السروِر إليها‬،‫الغِّم عنها‬
health to them.
،‫املعِّين مبصلحِة بدِنه أْن جيتهَد يف نفِي األسقاِم عنه‬
.‫واجتذاِب الصّح ِة إليه‬
We then say:
:‫ونقول بعد ذلك‬
‫إّن ِم ن أعراِض قوى النفِس اليت تتوَّلُد من الغِّم‬
One of the symptoms of the forces of the soul that
are born from grief is anger, which is a symptom
that is capable of irritating and worrying a person, ‫ وهو َعَر ٌض يبلُغ يف هتييِج اإلنساِن وإقالِقه‬، ‫الغضُب‬
of arousing blood in his body, of changing its color,
and of moving his body with disturbed, lonely ‫وإثارِة الدِم يف جسِده وتغيِري لونه وحتريِك بدِنه‬
movements, which no other symptom of the soul is
capable of, until it brings him out into the form of a ‫باحلركاِت املضطربِة املوحشِة ما ال يبلُغه غُريه ِم ن‬
madman. Perhaps the body becomes hot in the
event of a fever that follows the fever and the ‫ حىت خيرَج ه إىل مثِل صورِة اجملنوِن ؛‬، ‫أعراِض النفِس‬
underlying heat of the heart, which takes over it.
‫فرمّب ا يسِّخ ُن اجلسَد يف حاِل االستشاطِة له تسخيًنا‬
.‫ املستوليَة عليه‬، ‫ُيعِق ب احلَّم ى واحلرارَة املستبطنَة للقلِب‬
Then one of the strong symptoms of the soul is
panic, which is a symptom that afflicts a person
‫ وهو َعَر ٌض يعرتي‬،‫مث ِم ن قوى أعراِض النفِس الفزُع‬
about something, and his fear of it. Fear is a
precursor to panic, and panic is its exaggeration. If
‫ فاخلوُف مقّد مٌة‬،‫ وخمافِته إّياه‬، ‫اإلنساَن ِم ن شيٍء‬
it is strong, anxiety may fall on a person, until his ‫ والفزُع إفراُطه؛ وإذا قوَي رمّب ا وقَع على‬، ‫للفزِع‬
color turns yellow due to the seeping of blood
from the outside of his body to his insides, and his ‫ حىت يصفَّر لوُنه ِلغؤوِر الدِم ِم ن‬، ‫اإلنساِن منه القلُق‬
‫ وترتعَش أطراُفه ِم ن يديه‬،‫ظاهِر جسِده إىل باطِنه‬
limbs from his hands and feet shake so that he
cannot hold himself together, and they stop
working, and the person is astonished and baffled, ‫ِه‬
until he is unable to choose whether to get rid of ‫ وُيد َش‬،‫ وتتعطَل عن أفعاهلا‬، ‫ورجليه حىت ال يتماسَك‬
the thing that excites and terrifies him. In such a ‫ حىت يعجَز عن وجِه االختياِر‬،‫اإلنساَن وحيّي ه‬
state, a strong physical ailment occurred to him, ‫َر‬
‫ِء‬
causing his body’s humors to fluctuate, become
disturbed, and lose all of them due to the path of
‫ فرمّب ا َعَر َضْت‬،‫للتخُّلص من الشي الذي حيتُّفه ويفزُعه‬
moderation. ‫له يف مثِل تلك احلالِة عّلٌة بدنَّيٌة قوَّيٌة لتمُّو ِج أخالِط‬
‫ وزواِل كّل منها عن سبيِل‬،‫ واضطراهِب ا‬،‫بدنه‬
. ‫االعتداِل‬
‫وإمنا يعرتي اإلنساَن هذا العرُض الذي هو الفزُع‬
Rather, a person is afflicted with this symptom,
which is panic, the beginning of which is fear of
something that he thinks about, and that terrifies ‫ ويروُعه ختُّيُله يف‬،‫ومقّد مُته اخلوُف ِم ن شيٍء يفِّك ُر فيه‬
him by imagining it in himself, or of something that
he looks at, and the sight of it terrifies him, or of ‫ أو ِم ن‬،‫ فَيُه وُله منظُر ه‬،‫ أو ِم ن شيء ينظُر إليه‬،‫نفسه‬
something that he hears, such as a loud sound that
reaches his hearing, and he cannot bear it due to ‫ فال‬،‫ كصوٍت شديٍد يتأَّدى إىل ْمسِعه‬،‫شيٍء يسمُعه‬
its intensity and loudness, so his heart loves, or
news. He is faced with something hateful and
frightening, and he is terrified by that, and his soul
‫ أو خٍرب يِر ُد عليه‬،‫ فينِح ُب قلَبه‬،‫حيتمُله لشَّد ِته وَج هارِته‬
‫ وتتغَّيُر‬،‫ فريتاُع لذلك‬، ‫يكوُن حتَته أمٌر مكروٌه وخميٌف‬
is changed by it, until he reaches the state we have
described, and something similar to it.
‫ وما‬،‫ حىت يتأَّدى إىل احلالِة اليت وصفناها‬،‫منه نفُس ه‬
.‫يشبهها‬
One of the strong symptoms of the soul is anxiety,
which is a symptom that afflicts a person due to
‫ وهو عرٌض يعرتي‬،‫وِم ن قوى أعراِض النفس اجلزُع‬
‫ٍء‬
the loss of a loved one, such as family, money, or
something that is close to him, so he is dear to him
‫اإلنساَن ِم ن َفْق ِد حمبوٍب ِم ن أهٍل أو ماٍل أو شي حيُّل‬
and beloved to him, so he feels pain for his loss, ‫ فتأُمل نفُس ه‬،‫ حمَّبًبا إليه‬،‫ فيكون عزيًز ا عليه‬،‫موقَعه منه‬
and sadness overtakes him for that, then that
sadness intensifies until it becomes anxiety. ‫ مث يشتُّد ذلك احلزُن حىت‬، ‫ ويعرتيه لذلك حزٌن‬،‫لَف ْق ِد ه‬
.‫يصَري َجَز ًعا‬
The state of alarm with sadness is like the state of
panic with fear, and that is because alarm is only
، ‫فحال اجلزِع مع احلزِن كحاِل الفزِع مع اخلوِف‬
the intensity of sadness, just as panic is the
intensity of fear.
‫ كما أّن الفزَع‬،‫وذلك أّن اجلزَع إمنا هو شَّد ُة احلزن‬
.‫إمنا هو شَّد ُة اخلوف‬
Anxiety is a symptom that affects a person with
desolate effects of worry and loss of patience, to
‫واجلزُع َعَر ٌض يؤِّثر يف اإلنساِن آثاًر ا موحشة من‬
the point that the person who is overcome by this ‫ حىت ُيتخَّيَل الذي يغلُب عليه‬،‫ وإعداِم الصرب‬، ‫اإلقالِق‬
symptom appears in the eye of the beholder to
‫ٍة ِد‬
have the most hideous appearance, and he
performs actions that imitate insanity, such as
‫ وُيْق َم‬، ‫هذا الَعَر ُض يف عني الناظر إليه بأوحِش هيئ‬
slapping the face, pulling out hair, screaming, ‫ ونتِف‬،‫على أفعاٍل حتاكي اجلنون ِم ن مثِل لطِم الوجِه‬
tearing clothes, and things that have no significant
‫ٍر‬ ‫ِق ِب‬ ‫ِر‬
counterparts. On the high rule of reason and ‫ وأمو ليس هلا نظائُر‬، ‫ ومتزي الثيا‬، ‫ والصراِخ‬، ‫الشع‬
modesty of its owner.
.‫داَّلة على ارتفاع حكِم العقِل واحلياِء عن صاحبها‬
One of the strong symptoms of the psychological
disorder is the obsession that rages in a person’s
‫وِم ن قوى أعراِض النفِس الوسواُس الذي يعتلُج يف‬
chest, arouses bad thoughts from him, makes his ‫ وينِّغُص عليه‬،‫ ويثُري منه اخلواطَر الرديئَة‬، ‫صدِر اإلنساِن‬
life difficult, and he hardly feels ready to enjoy one
of his bodily pleasures with her, until he eats it on ‫ حىت‬،‫ وال يكاُد يتهيأ معها بلذٍة ِم ن لَّذ ات بدنه‬،‫عيشه‬
her face.
.‫َتناَو هُل ا على وجِه ها‬
This symptom is what is called self-talk, and it is
one of the strongest symptoms.
‫ وهو ِم ن‬،‫وهذا العَر ُض هو الذي ُيدعى حديَث النفس‬
.‫قوى أعراضها‬
These meanings that we mentioned are the
psychological symptoms that we said are related to
‫فهذه املعاين اليت ذكرناها هي األعراُض النفسانَّيُة اليت‬
the harms of the body, and sometimes lead to its ‫ وتؤّدي يف بعِض‬، ‫قلنا إهّن ا تتص مبضاِّر األبداِن‬
ailments. They are similar to the pains that irritate ‫ُل‬
‫ِل‬ ‫ِت‬
a person in the parts of his body, causing pain and
anxiety, and preventing him from consuming food
‫ وهي نظريُة األوجاِع اليت هتيُج‬،‫األوقا إىل عل ها‬
and physical amenities, and enjoying any of them. ‫ ومتنُعه من‬،‫ فتؤِلُم ه وتقلُقه‬،‫باإلنساِن يف أعضاِء بدنه‬

Just as the need for physical welfare requires
treating these pains with medications that
suppress them and relieves them of illness,
likewise the need for these psychological
symptoms, which are their pains, requires
corresponding treatments, the definition and
direction of which we have explained in the
previous chapter, with something that will heal
them and free them from their affliction.
We will mention what each of them should
respond to in the words that are recited, God
Almighty willing.
Chapter Five: Managing anger and suppressing it
Among the psychological symptoms that we
mentioned, one should start with anger. This is
because it is a symptom that often afflicts a
person, and it harms him, and perhaps it occurs to
him during the close periods of his days because of
his interaction with his servants, followers, and
entourage, if he is from among the people and
their leaders, and if he is one of the kings and
sultans, then for the reason of his association with
his subjects and those who are within his policy
what is paid to him. From bad manners, or lack of
obedience on their part; Especially if a person is
naturally bored, intolerant, and easily irritable.
There is this symptom, which is anger, controlling
him and mastering it, and then he needs to take
care to keep himself away from it and distract him
from it. So that his life will not be disturbed, and
his anecdotes will not multiply, which entail regret
in his punishments and censures, if he is a sultan
with an outstretched hand in poetry and tidings.
If he is from among the people, then according to
what he is prepared to do, and according to the
number of people and entourage he has against
whom it is permissible for him to rule, and to
‫ واالستمتاِع بشيٍء‬،‫تناوِل األغذيِة واملرافِق اجلسدانَّية‬
.‫منها‬
‫فكما تلزُم احلاجُة يف املصاِحل البدنَّيِة إىل مداراِة تلك‬
‫ ويربؤها من األسقيِة‬،‫األوجاِع مبا يقم ها من األدوية‬
‫ُع‬
‫كذلك تلزُم احلاجُة يف هذه األعراِض النفسانَّية اليت هي‬
‫أوجاُعها إىل مقابلِتها من العالجاِت اليت بَّيّنا ما حُّدها‬
‫ وخيِّلُص من‬،‫وجهُتها يف الباِب املتقِّد ِم مبا يشفيها‬
.‫مكروِه ها‬
‫وحنن ذاكرون ما جيُب أْن يقاَبَل به كّل منها فيما يتلو‬
.‫من القوِل إْن شاء اهلل تعاىل‬
‫الباب الخامس في تدبير صرف الغضب وقمِعه‬
‫إّن ّمما جيب االبتداُء به من األعراِض النفسانّية اليت‬
‫قَّدمنا ذكَر ها الغضُب ؛ وذلك أّنه َعَر ٌض كثريًا ما‬
‫ حىت رمّب ا َعَر ٌض له يف‬،‫ ويناُله أذاه‬، ‫يعرتي اإلنساَن‬
‫أوقاته املتقاربة من أّيامه بسبب معاشرِته خلدِم ه وأتباِعه‬
‫ وإْن‬،‫ إْن كان من أوساِط الناِس وُس َو ِقهم‬،‫وحاشيِته‬
‫ فلسبب معاشرِته لرعَّيته‬،‫كان من امللوِك والسالطني‬
‫والذين هم يف ضمِن سياسته ما دف إليه ِم ن سوِء‬
‫ُي ُع‬
‫ أو قّلة طاعته من ِقَبِلهم؛ ال سَّيما إذا كان‬،‫األدب‬
‫ِل‬ ‫ِع‬
‫ سريَع‬، ‫ قليَل االحتما‬،‫اإلنساُن بطبا ه َض جورًا‬
.‫االهتياج‬
،‫ويوجُد هذا الَعَر ُض الذي هو الغضُب متسِّلطًا عليه‬
‫ فإّنه حيتاُج عند ذلك أْن ُيعين مبداراِة نفِس ه‬،‫متمِّك نًا فيه‬
‫ِف‬
‫ وال تكثَر‬،‫ وصر ه عنها؛ لئال يتنَّغَص عليه عيشه‬،‫منه‬
،‫نوادُر ه اليت يستعقُب منها الندَم يف معاقباِته ومؤاخذاِته‬
. ‫إْن كان سلطانًا مبسوَط اليِد يف األشعاِر واألبشاِر‬
‫ِط‬ ‫ِم‬
‫وإْن كان ن أوسا الناس فبقْد ِر ما يتهَّيأ له اإلقداُم‬
‫ وحبسِب ما يكون له من الضَّبة والبطانِة الذين‬،‫عليه‬
 ‫ وأحوُج‬،‫ وبسُط اليد فيهم‬،‫جيوُز له احلكُم عليهم‬
extend his hand to them. People are more in need
of guarding themselves against outbursts of anger
and taking care to control themselves and keep ‫الناس إىل التحُّر ز ِم ن فَلتاِت الغضِب والعنايِة برياضِة‬
them away from boredom, for the reason we have
explained. .‫ للسبِب الذي بَّيّناه‬، ‫نفِس ه ودفِعه عنها امللوُل‬
The one who is concerned with suppressing the
scourge of anger that is manifested by it from
‫وحيتاُج املعُّين بقمِع آفِة الغضِب الذي يستظهُر هبا ِم ن‬
outside on himself needs help from outside, and ‫ ومبعاوٍن‬، ‫خارٍج على نفسه يف ذلك مبعونٍة ِم ن خارٍج‬
help from within.
‫ِم ن داخٍل‬
As for the help that he enlists, he arranges for
himself a group of his own to whom he gives his
‫ فريِّتب لنفسه قومًا ِم ن‬،‫فأّم ا املعونُة اليت يستظهُر هبا‬
exhortation, reminders, and insight into the virtue ‫خاَّص ته يطلُق هلم وعَظه وتذكَريه وتبصَريه فضيلَة العفِو‬
of forgiveness and pardon, and the goodness of
that in the immediate future, and the great reward ، ‫ وما يف ذلك ِم ن ُحْس ِن األحدوثِة يف العاجِل‬، ‫والصفِح‬
in the future. If they see anger approaching, they
‫ِب‬
will be agitated by him so that this admonition can
calm them down, and he will allow them to
‫ إذا رأوا الغضَب قد أقبَل‬، ‫وجزيِل الثوا يف اآلجِل‬
intercede. For those who fear that he will do so ‫ ويأذُن هلم يف‬،‫َيهيُج منه لتسِّك َن تلك العظة منها‬
‫الشفاعِة ِلَمْن خيافون إقداَم ه عليه بأدٍب أو عقوبٍة؛ فإّن‬
with good manners or punishment; This is what
benefits him when he is confused, agitated, and
unable to control himself and resist the agitated
person.
‫ذلك مما َينتفُع به يف حال اختالِط ه واستشاطِته وعجِز ه‬
.‫ ومقاومِة اهلائِج منه‬،‫عن ضبِط َنْف ِس ه‬
The example of what he receives aroused anger ‫فإّن َث ما يستقب الغض املهتا به من املسألِة‬
from begging and intercession is the same as what ‫َج‬ ‫ُل َب‬ ‫َم َل‬
he responds to the boiling of a pot of cold water ‫والشفاعِة ما قا به غلياُن القدِر ِم ن ماٍء بارٍد‬
that is poured into it, and its effervescence is ‫َم َثُل ُي َبُل‬
calmed. .‫ فيسِّك ُن فوراهَن ا‬،‫ُيَص ُّب فيها‬
It is still the custom of distinguished kings to have
those who are required to have this rank present in
‫ومل تزل ِم ن عادِة امللوِك األفاضِل أْن ْحُيِض روا جَم اِلَس ُه م‬
‫ فيعظُم‬،‫العامَّيَة واخلاِّصَّيَة َم ن ُيوجبون هلم هذه الرتبَة‬
their public and private gatherings, thus
maximizing their benefit from it.
.‫انتفاُعهم هبا‬
As for the helpers that he memorizes from within,
they are the tricks of thought that he prepares to
‫ فهي احلَيُل من‬، ‫وأّم ا املعاِو ُن اليت يستظهر هبا ِم ن داخٍل‬
bring to his mind, so that he can learn from them. .‫ فيَّتعَظ هبا‬،‫الِف َك ر اليت ُيعُّدها لُيخطَر ها بباله‬
One of them is for him to think at a time when his
soul is still and the anger is not strong that it is a
‫فمنها أْن يفِّك َر يف وقِت سكوِن نفِس ه وعدِم قّو ة‬
‫إْن مل يباِد يف أَّو ِل اهتياِج ه بضبِط‬
symptom that if he does not hasten to control
himself from it at the beginning of his agitation, ‫ْر‬ ‫الغضِب أّنه َعَر ٌض‬
and let him control it, then he will not be able to ‫ مل يقِدْر بعد ذلك على‬،‫ وَتَر َك ه َيتمَّك ُن منه‬،‫نفِس ه عنه‬
avoid it after that, and he will miss his command,
and the matter will go out of his control, and his ‫ وإّن َم َثله‬،‫ وخرَج األمُر ِم ن مْلِكه‬،‫ وفاَته أمُر ه‬،‫تالفيه‬
likeness in that is like a fire that begins to burn. The
belief is that it can be extinguished with the easiest ‫يف ذلك مثُل الناِر اليت تبتدُئ يف اإليقاد ِم ن أّنه يتهَّيأ‬
supplies if it is available. If it is left until it grows
and ignites, it will be difficult to extinguish it after ‫ فإْن ُترَك ْت حىت‬،‫إطفاؤها بأيسِر املؤَنِة إذا توَّدرت‬
that, and perhaps he will not be able to do that
until he brings about the combustion of whatever
happens to it. And like a horse that intends to
restrain its rider, if it restrains it at first, it will be
prepared for it to be restrained. If he leaves it until
it goes too far, he will be unable to catch it.
If he brings this thought to his mind, he will return
to it as soon as he feels the movement of anger
within himself before he becomes agitated, so he
will be prepared to receive from his command to
control himself what he is not prepared for in his
reflection.
Among them is that he should think about what
many people do to his body due to intense anger,
and the heat, rage, trembling, anxiety, and seizures
that follow that are bad symptoms that may have
sparked in him illnesses of the type of heat that are
difficult for him to treat.
He does not accept for himself that he intends to
relieve his anger and offend others by causing him
pain. He begins to offend himself and inflicts pain
on it with a cause that greatly increases in severity
and difficulty over the pain that he wants to inflict
on others.
If he thinks about this topic when he feels the
beginnings of a flare-up of anger, it will certainly
benefit him in his ability to control himself.
Among them is to think about the signs of anger
that many kings and others had when they did
things that caused the greatest harm to them in
matters of their religion and their world, and they
did not have the opportunity to avoid the mistake
or make up for the loss of what they had done to
themselves.
So they pursued what did not benefit them in
terms of regret and remorse, so he does not allow
himself to rush into what happened to someone
else that was ugly, and he forces himself to control
،‫تعظَم وتضطرَم صُعَب األمُر بعد ذلك يف إطفائها‬
‫ولعّله ال يقدُر على ذلك حىت يأَيت باإلحراِق على ما‬
،‫ وكَم َثِل الفرِس الذي يقصُد اجلماَح براكبه‬،‫يقُع فيه‬
‫ وإْن تركه حىت‬،‫فإْن َك َبَح ه يف أّو ل األمر هتيأ له ضبُطه‬
.‫يتمادى به اجلماُح أعجَز ه إمساُك ه‬
‫فإذا جعَل هذه الفكرَة منه على باٍل رجَع إليها يف أّو ل‬
، ‫ما ِحُي ُّس ِم ن نفِس ه حركَة الغضِب َقبَل أْن يستشيَط‬
‫فيتهَّيَأ له أْن يستقبل ِم ن أمره يف ضبط نْف ِس ه ما ال يتهَّيأ‬
.‫له يف استدباِر ه‬
‫ومنها أْن يفِّك َر فيما جينيه كثٌري من الناِس على بدِنه‬
‫ وما يتب ها من اإلمحاِء والغيِظ‬، ‫لشَّد ِة الغضِب‬
‫ُع‬
‫واالرتعاِش والقلِق والَّز َم ِع من األعراِض الرديئِة اليت رمّب ا‬
‫هَّيَج ْت فيه أمراضا ِم ن جنِس احلرارِة يصعُب عليه‬
‫معاَجَلُتها‬
‫ِم‬
‫فال يرضى لنفسه بأْن يكوَن ن حيث يقصُد شفاَء‬
‫ يبدأ باإلساءِة إىل‬،‫غيِظ ه واإلساءَة إىل غريه بإيالِم ه إّياه‬
‫نفسه فيكس ها أملًا بعّلٍة تزيُد كثريا يف الشّد ِة والصعوبِة‬
‫ُب‬
‫على األِمل الذي يريُد أْن ِحُي ّله بغريه؛‬
‫فإّنه إذا فَّك يف هذا الباِب عند إحساِس ه أوائ هيجاِن‬
‫َل‬ ‫َر‬
‫الغضِب كان حقيقًا أْن ينف ه يف قدرِته على ضبِط‬
‫َع‬
.‫نْف ِس ه نفعًا بِّينًا‬
‫ومنها أْن يفّك ر يف بوادِر الغضِب اليت كانت لكثٍري من‬
‫امللوك وغِري هم أقدموا هبا على أموٍر عادت بأعظِم‬
‫ ومل يتهَّيأ هلم‬،‫الضرِر عليهم يف أمِر ديِنهم ودنياهم‬
‫تاليف الفارِط وال تدارُك الفائِت فيما َج َنوه على‬
‫أنفسهم‬
‫ فال‬،‫فاستعقبوا ما مل ينفعهم من احلسرِة والندامِة‬
‫يرضى لنفسه باالندفاِع إىل ما قبَح ْت به األحدوثُة ِم ن‬
it and be firm in his matter, so that his action on
what the power of anger calls him to is the action
‫ والتثبِت يف أمره‬،‫ وحيمُل نفَس ه على ضبطها‬،‫غريه‬
of one who takes care of his matter, and is aware ‫ليكون إقداُم ه على ما تدعوه إليه قّو ُة الغضِب إقداَم َم ن‬
of what comes and avoids, and does not take it
forward. On a matter from which he regrets what ‫ وال‬،‫ ويكوَن على علٍم مبا يأيت ويذر‬،‫يستأين بأمره‬
he earns; If he thought about this topic when he
felt a surge of anger, he would be worthy of ‫ُيقِدَم على أمٍر يتعَّقُب منه ما يكسُبه ندمًا؛ فإنه إذا فَّك ر‬
benefiting from it in controlling himself.
‫يف هذا الباِب عند إحساِس ه هيجاَن الغضِب كان‬
.‫جديرًا بأْن ينتفَع به يف ضبِط نفسه‬
Including that he thinks about the virtue of the ‫ وموقِعه من الفضائِل‬، ‫ومنها أْن يفّك َر يف فضيلِة اِحلْلِم‬
dream, and its position is one of the human
virtues, and that it is one of the most honorable ‫ وأهنا من أشرِف املناقِب اليت ُو ِص َف هبا‬،‫اإلنسانَّيِة‬
venerations that the kings and the people of the
people were described and their greatness, and ‫ وما‬،‫ وأجِّلها قدرًا‬،‫امللوُك وساداُت الناس وعظماؤهم‬
the sake of it is destined, and what people who
‫ وكُفوا به َس و َة الغضِب‬،‫َخ ّلده النا الذين ُمِسوا به‬
were called it, and stopped the wall of the anger ‫َر‬ ‫ُو‬ ‫ُس‬
and the thickness of it, And they used to do so Of
‫ واستعملوا العف والصفَح من مجيِل الذكِر‬،‫ومَح َّيَته‬
the deeds that he enjoyed spreading about them, ‫َو‬
and it represents between what he spends from
the anger of his courage and revenge, and what his ‫ واقتنوا بذلك من املآثِر اليت طاَب نشُر ها‬، ‫والثناِء‬
soul gains from using forbearance and patience
from the rank of those virtues, and attaining those
‫ ومُي ِّثل بني ما يقضيه من َو َطِر الغضِب يف إقداِم ه‬،‫عنهم‬
virtues; So that he may know that what he ‫ وبني ما تكس نف ه من استعماِل اِحلْلِم‬،‫وانتقاِم ه‬
immortalizes in himself of these two is more noble, ‫ُب ُس‬
honorable, more effective, and more effective than ‫ وَنيِل تلك الفضائِل ؛‬، ‫واألناِة من رتبِة تلك املناقِب‬
curing anger that does not produce any virtue for
him. Rather, it may earn him sins and cause him ،‫ليعلم أّن ما خيِّلُد على نفِس ه منهما أنَبُل وأشرُف له‬
،‫وأجدى وأرُّد عليه من شفاِء غيٍظ ال حتصُل له فضيلٌة‬
regret. If this topic comes to his mind at the time of
his anger, he will not lack benefit from it.
‫ فإّنه إذا خطَر بباِله‬،‫ وُيورثه ندمًا‬،‫بل لعّله ُيكسُبه مآَمث‬
‫ِن‬
‫هذا الباُب وقَت هيجا الغضِب منه مل َيعَد م االنتفاَع‬
.‫به‬
Among them is to think that the severity of
revenge and the speed of reprimanding is what
‫ومنها أْن يفّك َر يف أّن شّد َة االنتقاِم وسرعَة املؤاخذِة ّمما‬
alienates the hearts of servants and followers from ‫ وقلوَب الرعَّية‬، ‫ينّف ُر قلوَب اخلدِم واألتباِع عن الرئيِس‬
the president, and the hearts of the subjects from
the king, and if that promptly leads to submission ‫ وإْن َمَحَل ذلك يف العاجِل على اخلضوِع‬، ‫عن امللِك‬
and obedience outwardly, it creates grudges and
grudges inwardly, and that the use of pardon and ‫ فإنه ُيْك ِس ُب األحقاَد والضغائَن يف‬، ‫والنقياِد يف الظاهِر‬
transgression necessitates the opposite of loving
the president. To the followers, and the king to the ‫ وأّن استعماَل العفِو والتجاوِز يوجُب خالَف‬،‫الباطن‬
subjects, and entrust their hearts with love and
compassion. ،‫ وا ِلِك إىل الرعَّيِة‬،‫ذلك من حتبيِب الرئيِس إىل األتباع‬
‫َمل‬
‫وإيداِع قلوهِب م احملّبَة والشفقَة‬
So obedience of this type is obedience from within,
and obedience of the other type is obedience from
، ‫فتكوُن الطاعُة ِم ن هذا الصنِف طاعة من داخٍل‬
without, and those who obey the president are
obedience from within, which is obedience of love
‫ والذين‬، ‫والطاعُة من الصنف اآلخر طاعة ِم ن خارٍج‬
[and] they are his guards from where he knows it ]‫ وهي طاعُة احملّبة [و‬، ‫يطيعون الرئيَس طاعًة من داخٍل‬
and he does not know it, and those who obey
obedience from without, which is obedience to ‫ والذين يطيعون‬، ‫ُه ْم حّر اُس ه من حيث يعلُم وال يعلُم‬
fear, the president needs to be careful. Among
them, there is a clear difference between the two ‫طاعة من خارج وهي طاعة الرهبِة حيتاُج الرئيُس إىل‬
cases, and between the two positions there is a
virtue that is not hidden from a meditator, and ‫ وبَنْي املنزلتني‬، ‫ وبني احلالتني فرٌق بٌنِّي‬،‫االحرتاِس منهم‬
thinking about this is something that is clearly
beneficial in suppressing anger. ‫ والتفكُري يف هذا ّمما ينفُع يف‬، ‫فضٌل ال خيفى على متأِّم ٍل‬
.‫َقْم ِع الغضِب منفعًة ظاهرًة‬
Among them is for a person to think that if he has
anger against the one who controls him and has his
‫ومنها أْن يفّك ر اإلنساُن أّن َم ن يعرتيه الغضب على َم ن‬
hand over him, and whose followers and ‫ وحيوُز ُح كُم ه عليه ِم ن أتباِعه‬،‫ميلُك ه ويتبَّس ط َيده فيه‬
authorized people have the power to rule over
him, then if he has the power to control him, he ‫ بأنه إذا كان متمّك نًا بقدرته منه يتهّيأ له‬،‫وَخ َو ِله‬
will be ready to punish him whenever he wants.
‫معاقبُته مىت أحّب ذلك‬
There is no meaning to his getting angry, irritated,
or hurting himself with anger. Rather, he is
، ‫فليس الستشاطِته وتغُّيِظ ه وإيذاِء نفِس ه بالغضب معىّن‬
accustomed to calming himself down from anxiety ‫بل األعَو ُد عليه أْن يسّك َن نفَس ه من القلق‬
and rage, and waiting for what he wants to do in
‫ِة‬
the heat of his anger, then thinking about what he
disapproved of from the one who made him angry,
‫ ويرتَّبَص مبا يريد اإلقداَم عليه فتوَر‬، ‫واالستشاط‬
and looking at him with an eye of fairness, and ‫ وينظَر إليه‬،‫ مث يفّك َر فيما أنكره ّممن أغضَبه‬،‫غضِبه‬
making his censure according to what is deserved,
and to the extent necessary, and he meets him in ، ‫ فيجعَل مؤاَخ ذَته حبْس ِب االستحقاِق‬،‫بعِني اإلنصاف‬
That's two things:
:‫ فيجتمَع له يف ذلك أمران‬، ‫وبقْد ِر ما جيُب‬
One of them is achieving the level of forbearance
and patience, and the other is achieving the goal of
‫ واآلخر بلوُغ املراد‬،‫أحدمها حتصيُل رتبِة اِحلْلِم واألناِة‬
change and denial whenever he likes that and ‫يف التغيِري واإلنكاِر مىت أحّب ذلك وآثَر ه‬
prefers it.
Therefore, one of the noble kings said in this
meaning a statement that included all of what we ‫ولذلك قال أحُد الَّنَبل من امللوِك يف هذا املعىن قوًال‬
mentioned, which is his saying: Why are you angry ‫ ما غضبيت على‬:‫ وهو قوله‬،‫أحاط جبوامِع ما ذكرناه‬
with those who rule you? Why are you angry with
someone I don't have? This is an idea that, if it ‫َم ن أملك؟ وما غضبيت على َم ن ال أملك؟ فهذه فكرٌة‬
comes to mind, helps suppress the outburst of
anger. .‫إذا َخ َطَر ت بالبال أعانت على َقْم ِع َس وَر ِة الغضب‬
Among them is that he should think about the one ‫ومنها أْن يفّك يف ا ْق ِدِم من اَخل ِل واألتباِع على أمٍر‬
who has the authority and followers doing ‫َو‬ ‫َر ُمل‬
something that he disapproves of, and it is not ‫ وال‬،‫ينكُر ه منه ال جيوز أْن يكوَن غرُضه فيه مراغَم َته‬
permissible for his purpose to be to harm him, nor
to belittle his ability, nor to despise his status. It is ‫ وال احتقاَر شأِنه؛ إذ كان مما ال‬،‫االستخفاَف بقدِر ه‬
something that is not permissible for the followers
to be with the superiors, nor for the younger ones ، ‫ وال األصاغِر مع األكابِر‬،‫َيُس وُغ لألتباِع مع الرؤساء‬
to be with the great ones. Rather, what causes the
follower to commit the sin he commits is either an ‫بل إمنا حَي ِم ُل التابَع على الذنِب الذي يرتكُبه إما شهوٌة‬
overpowering desire that he cannot control
himself with until he performs it in what he
‫غالبٌة ال َيضبُط معها نفَس ه حىت يقدَم منها على ما‬
denounces, or a shortcoming to which his lust and .‫ وإّم ا تقصٌري تدعوُه إليه شهوُته وتوانيه‬،‫ينَك ُر فيه‬
hesitation invite him.
Whatever sins are committed in one of these two ‫وإّن ما ُيرتَك من الذنوِب بأحِد هذين الوجهِني‬
ways is neither surprising nor objectionable. Since ‫ُب‬
each of them is something that hardly anyone, ‫ٍد‬
‫فليس بعجيٍب وال مستنَك ٍر ؛ إذ كان كُّل واح منهما‬
whether a follower or a follower, or a leader or a
subordinate, is stripped of it. Rather, his right is to ، ‫األمَر الذي ال يكاُد َيعرى منه أحٌد من تابٍع ومتبوٍع‬
have mercy on his friend despite his weakness and
the dominance of his desires. If he thinks about ‫ بل حُّقه أْن َيرَح َم صاحَبه على‬، ‫ورئيٍس ومرؤوٍس‬
this meaning, his heart softens, his harshness
softens, his joy subsides, and his compassion is the ‫ فإنه إذا فَّك ر يف هذا‬،‫ وغلبِة شهواِته‬،‫ضعِف نفِس ه‬
compassion of mercy toward Who wants revenge
on him? ،‫ وسكَن َمَتُّر ُح ه‬،‫ والَنت قساوُته‬،‫املعىن رَّق قلُبه‬
.‫وعَطَفْته عاطفُة الرمحِة على َم ن يريُد االنتقاَم منه‬
This is also a useful idea for suppressing normal
anger and calming its raging rage.
، ‫فهذه أيضا فكرٌة نافعٌة يف كّف عاِدَيِة الغضِب‬
.‫وتسكِني هائجه‬
Among them is that he should think that it is hardly
possible for him to be punished for any act of
‫ومنها أْن يفّك َر يف أنه ال يكاُد ُيعاَقُب باٌب من أبواب‬
abuse, negligence, indulging in lust, or breach of ‫اإلساءِة والتقصري أو ركوِب شهوٍة أو اإلخالِل‬
duty, except that if he returns to himself, he finds
in it things that he denies, and if there had been ‫ إال هو إذا رجع إىل نفسه َو َج َد فيها من ذلك‬، ‫بواجٍب‬
someone above him to check them on him and
inquire about them, he would have attained to him ،‫الذي ينكُر ه أشياَء لو كان فوَقه َم ن يتفَّق ُد ها منه‬
something similar to what he wants to deal with.
Some of him is under his control, and he does not ‫ لناَله مثُل ما يريُد أْن يتناوَل منه‬،‫ويستقصى فيها عليه‬
accept, as he thinks about it on his own behalf,
that his anger becomes intensified over a matter in ‫ فال يرضى مع تفكِري ه يف ذلك ِم ن‬،‫َم ن هو حتَت يديه‬
which he is a partner with others, and he deserves
it from a superior if it is similar to what he wants to
،‫نفِس ه بأْن يشتَّد تغُّيظه ِم ن أمٍر هو شريٌك لغِري ه فيه‬
replace with someone who is below him. ‫وَيستحّق ِم ن رئيٍس إْن كان له الشبيَه مبا يريُد أْن ِحُي َّله‬
‫مبْن هو دوَنه‬
This is something outside the scope of justice and
fairness, and it is the meaning that if someone who
‫ وهو‬، ‫فإّن ذلك أمٌر خارٌج من باِب العدِل واإلنصاِف‬
feels the movement of anger in himself thinks
about it, it will help him to restrain his pride and
‫املعىن الذي إذا فّك َر فيه َم ن ِحُي ُّس ِم ن نفِس ه حركَة‬
suppress it. .‫ وَقْم ِعه‬،‫الغضِب أعاَنه على كِّف عَّز ِته‬
Among the tricks he uses to suppress the outburst
of anger is to remind himself that the one against ‫وّمما حيتال به ِلَق ْم ِع َسْو َر ِة الغضب أْن ُيذّك َر نفسه إْن‬
whom he is angry is in a state of ihram, and his ‫ وسبيُله حرمُته‬،‫كان املغضوُب عليه ُمتحِّر مًا به‬
path is his sanctity, his service, and their past
conditions, and to protect him from traces of them ‫ وإمحاؤه آثارًا إن‬،‫وخدمُته وما سلَف من أحواهِل ما‬
if he had them in order to make him feel
‫ و ّك من ق ِة‬،‫كان له فيهما ل عِّطَف ه ذلك عليه‬
compassion for him and calm the strength of his ‫ّو‬ ‫ُيَس َن‬ ‫ُي‬ ‫ْت‬
anger, since it is necessary for him to intercede
‫ إذ كان من الواجب أْن يشف بسالِف‬،‫غضِبه‬
with the previous good deeds for the previous ill- ‫َع‬
treatment. Especially if that sanctity is coupled
with a generous nature and a free soul.
‫ ال سّيما إذا ضاَفت تلك‬،‫اإلحساِن لسالِف اإلساءِة‬
.‫ ونفسًا حَّر ة‬،‫احلرمُة طبعًا كرميًا‬
Then one of the tricks to stop the habit of anger is
that his gaze does not fall on the one who made
‫مث ّمما حُي تاُل لكّف عادَيِة الغضب أال يقَع بصُر ه على‬
him angry. ‫َم ن أغضَبه‬
His looking at him makes him even more angry.
Rather, it is best to remove the source of anger
‫ بل األفضَل يف‬،‫فإّن نظَر ه إليه مما يزيُد ه استشاطًة عليه‬
‫ ويرتَّبَص‬،‫َحْس ِم ماّدة الغضب أْن ُيَنِّح َيه عن وجِه ه‬
from his face and wait to punish him for a while.

‫مبعاقبِته مَّد ًة‬

As the days pass by, everything he creates weakens
his strength
‫ ويوهُن قّو َته‬،‫فإّن مروَر األّياِم بكّل شيٍء ّمما خيلُقه‬
If his passing was in anger, reduce it, and if it was
in sadness, amuse him and amaze him with the
‫ وإْن كان على‬،‫ قّلَل منه‬، ‫فإْن كان مروره على غضٍب‬
admonitions that we mentioned of the meanings ‫ ساّل ُه وأذَه َل عنه باملواعِظ اليت ذكرناها من‬، ‫حزٍن‬
that if a person commits to him, he will
immortalize them, and the most dangerous of ‫ وأخَطَر ها عند‬،‫املعاين اليت إذا أودعها اإلنساُن َخ لَد ه‬
them is when he feels the movement of anger and
its agitation in his mind, he is suppressed by it, and ،‫ انقمع هبا‬،‫إحساسه حركَة الغضب واهتياجه بباِله‬
it is a cure for ridding him of the many crimes that
he commits against those who greet him. The ‫وكانت عالجًا ختّلُص ه من اجلنايات الكثرية اليت جينيها‬
same to him, God willing.
.‫على َم ن ُيسّلم نفَس ه إليه إن شاء اهلل تعاىل‬
Chapter Six: Alleviating fear and panic
‫الباب السادس في تسكين الخوف والفزع‬
We have mentioned the position of fear and panic ‫قد ذكرنا موقع اخلوِف والفزِع من األعراِض النفسانَّيِة‬
among the psychological symptoms in relation to
the harm that the body suffers from, and it is ‫ وخُي اُف عليه من ضررمها إذا‬،‫فيما يناُل البدَن من أذامها‬
feared that they will harm it if they are excessive,
and we said: :‫ وقلنا‬،‫أفرطا‬
Panic is an excess of fear; Because not everything
that a person fears brings him to the point of fear,
‫إّن الفزع إمنا هو إفراط اخلوف؛ ألنه ليس كّل ما خيافه‬
but rather something that he thinks about, or ‫ وإمنا يبلُغ به مبلَغ الفزِع‬، ‫اإلنساُن يبلُغ به مبلَغ الفزِع‬
hears about, or sees among the frightening things
that frighten him, terrifies him until it leads him to ‫ أو يقُع بصُر ه عليه من‬،‫ أو يسمُع به‬،‫شيٌء يفّك ر فيه‬
fear.
.‫ فيُه وُله حىت يؤِّدَيه إىل الفزع‬،‫األشياِء املخوفة‬
Then this can only be from something that he sees,
or that he expects to happen to him from close up.
‫ أو َيتوَّقُع نزوَله به‬،‫مث ال يكوُن ذلك إال من شيٍء يراه‬
. ‫من ُقرٍب‬
As for the matter that is feared to happen after a
slow period of time, if a person thinks about it, he ‫ فإّن‬،‫فأما األمُر الذي خَي اُف وقوَعه بعد مّد ٍة مرتاخيٍة‬
becomes distressed, and then due to the intensity ‫ مث مل جيْد يف نفِس ه من شّد ِة‬،‫اإلنساَن إذا فّك فيه اغتَّم‬
of fear, he does not find in himself anything to ‫َر‬
occupy him, and that is like a person thinking ‫ وذلك مْثُل تفكِري اإلنساِن يف‬،‫اخلوِف له ما َيشغُله‬
about old age and extinction.
‫ا ِم والفناِء‬
‫َهلَر‬
If he brought them to his mind, he would feel sad
without his fear of them reaching such an extent
‫فإنه إذا أخطَر مها بباله اغتَّم له من غري أْن يبلَغ منه‬
‫ وكذلك إذا مسَع‬،‫خوُفه هلما مبلغًا يقلقه أو ُيفِز عه‬
that it would worry him or frighten him. Likewise, if
a person hears of something frightening in a place
far from him, it will not frighten him as long as it is ‫ مل ِخُي ْف ه ذلك ما‬،‫اإلنساُن مبخوٍف يف موضٍع بعيٍد منه‬
not near him, and such that his gaze falls on it.
.‫ وحبيث يقُع بصُر ه عليه‬، ‫مل يكن منه بالقرِب‬
The things that a person fears are many, and their
types are different, such as the fear of a person in
،‫ وأجناُس ها خمتلفٌة‬،‫واألشياُء اليت خياُفها اإلنساُن كثريٌة‬
power from isolation, the fear of a person with ‫ وخوِف ذي ماٍل‬، ‫مث خوِف ذي سلطاٍن من ال ْز ِل‬
wealth from poverty, and other conditions into ‫َع‬ ‫ُل‬
which a person fears being pushed; However, none ‫ وما سوى ذلك من األحواِل اليت خياف‬، ‫من الفقِر‬
of the fears act in a person like his fear for himself
‫اإلنساُن أْن دَف إليها؛ إال أنه ليس شي من املخاوِف‬
from the occurrence of an accident that he expects ‫ٌء‬ ‫ُي َع‬
to happen to him from close quarters, such as
‫يفع يف اإلنساِن مث خوِفه على نفِس ه من حدوِث‬
damage and severe pain. ‫ُل‬ ‫ُل‬
‫ كالتلِف واألِمل‬، ‫حادٍث َيتوَّقع نزوَله هبا من ُقرٍب‬
‫الشديِد‬
This is the fear that worries, frightens, and changes
a person from his appearance until this becomes
‫فهذا هو اخلوُف الذي ُيقِلُق وُيفزُع ويغّيُر اإلنساَن عن‬
clear in him. .‫هيئِته حىت يتبَنَّي ذلك فيه‬
Likewise, he may be frightened by a loud sound
that he hears, such as thunder, thunder,
،‫وكذلك فقد َيفزُع من صوِت هائٍل يسمعه‬
‫ٍء‬ ‫ِل‬ ‫ِد‬ ‫ِت‬
‫ وحنوها من شي َينظُر‬، ‫ والزالز‬، ‫ والرعو‬، ‫كاهلّد ا‬
earthquakes, and the like, by something that he
sees, such as the dead and wounded, and the like,
and by bad news that he imagines will happen ‫ ومن خٍرب‬،‫ وأشباِه ذلك‬،‫ كالقتلى واجلرحى‬،‫إليه‬
soon.
. ‫مكروٍه يتوُمّهه نازًال به عن قريٍب‬
All of this is worrying and surprising.
. ‫فكّل ذلك ّمما ُيقلُق وُيدهُش‬
People still have different natures in the amount of
fear and panic they experience. Because among
‫والناس َبْع ُد ختتلف طبائُعهم يف قْد ِر ما يناهُل م من‬
‫ِف‬
them there are those whose heart does not like
what comes to them suddenly due to the strength
‫اخلو والفزِع ؛ ألّن منهم َم ن ال ينحُب قلَبه ما يرُد‬
of their constitution, and among them there are ‫ ومنهم َم ن يرتاُع له‬،‫عليه ِم ن ذلك بغتًة لقّو ة بْنَيِته‬
those who become extremely frightened if
something happens to them, as is obvious, from ‫ من‬،‫ارتياعًا شديدًا إذا أصاَبه منه شيٌء على البديهِة‬
the point of view that no thought comes forward
from them. ‫حيث ال يتقّد ُم منه فيه فكرٌة‬
This is due to the gentleness of nature and the
quickness of the soul, and this is found in most
، ‫ وسرعِة استحالِة النْف ِس‬،‫وذلك يكوُن لرّقِة الطبع‬
animals, including horses and others, just as it is ‫ كما‬،‫ويوجُد ذلك يف أكثر احليوان من اخليِل وغريها‬
found in humans.
‫يوجُد يف اإلنساِن‬

‫فإّنا جنُد يف طباِع كثري منها النفاَر مما يسمُع ويبصُر‬

We find in many of their characters aversion to
what they hear and see, to the point that they
shake off and tremble at it at times, and withdraw ‫ ويتنَّح ى ويهرَب عنه‬،‫حىت َينتِف َض ويرتعَد منه مرة‬
and flee from it at other times.
 .‫أخرى‬
His ruling in this regard was that a person should
not be intuitive, so there is no way to assume it.
‫وما كان حكُم ه من هذا الباِب أْن يعرتَي اإلنساَن على‬
‫ فال سبي إىل االحتماِل‬،‫البديهِة‬
‫َل‬
Because it is an act of imprinting.
. ‫ألنه فعُل الطبِع‬
As for what can be deceived by exercising and
exercising the soul, it is what the aspects of
‫ فهو‬،‫وأّم ا ما ميكُن االحتياُل له برياضِة النفِس ومتريِنها‬
deception must be explained in order to alleviate .‫ما جيُب أْن ُتبنَّي وجوُه االحتياِل لتسكيِنه‬
it.
One of these tricks is a person’s thinking that the
expectation of many calamities may be more
‫فِم ن تلك احليِل تفكُري اإلنساِن يف أّن توُّقَع كثٍري من‬
severe than their occurrence. ‫املكارِه رمّب ا كان أشّد من وقوعه‬
Most of the fears are harmless, and that is why
they said that most of what you fear will not harm
‫ ولذلك قالوا أكثُر ما‬، ‫فإّن املخاوَف أكثُر ها غُري ضاٍّر‬
you, and it was said that most of the terror is futile, ‫ ولذلك شّبه‬،‫ وقيل أكثُر الروع باطُله‬،‫ختافه ال يضُّر ك‬
and that is why the sages likened the frightening
things that a person is afraid to rush into to the fog
that is generated on the face of the earth, so that a
‫احلكماء األمور املخوفَة اليت يهاب اإلنسان االندفاَع‬
‫ِه ِض‬ ‫ِب‬
person imagines from a distance that it is a dense
‫ فيخّيُل‬، ‫إليها بالضبا الذي يتوّلُد على وج األر‬
، ‫لإلنسان من ُبعٍد أنه جسٌم كثيٌف ليس فيه متنّف ٌس‬
body in which there is no breathing room and no
function of sight. In perceiving something from the
people in his space
‫وال عمَل للبصر يف إدراِك شيٍء من األشخاِص اليت يف‬
‫حِّيِز ه‬
So if he goes to it and enters it, he finds it similar to
the air that has left him in terms of the ability to
‫فإذا أفضى إليه وداَخ َله وَج َد ُه شبيهًا باهلواء الذي فارقه‬
breathe and his ability to bear it when he is in the ‫ وما‬،‫من إمكاِن التنُّف ِس من احتماله إّياها إذا توَّس طها‬
middle of it, and what they described of that is
something that exists through experience and ‫وصفوه من ذلك أم موجوٌد بالتجارِب واالعتباِر‬
consideration.
‫ٌر‬
‫فإنه ما من أحٍد إال وقد مَّر ت به أحواٌل مكروهٌة‬
For there is no one who has not gone through
detestable situations that he endured, and he
found himself, before he fell into them, in a state ‫ ووجَد نف ه قب وقوِعه فيها من اإلشفاِق‬،‫قاساها‬
of compassion and fear that he did not find in a ‫َس َل‬
state similar to which he did not find it when he ‫والوجِل يف هيىٍة مل جيدها يف مثلها عند اندفاعه إىل‬
was thrust into that state and connected with it, so
he knows that his conditions in the fears that ‫ فيعلُم أّن أحواله فيما‬،‫ وترُّبِط ه إّياها‬،‫تلك احلالِة‬
‫يستأنُف من املخاوِف اليت تستقبُله شبيهٌة بأحواِله فيما‬
confront him again are similar to his conditions in
what he went through from them. Likewise, he
takes this lesson from the conditions of others in
the hardships that befell people and they endured ‫ وكذلك يأخذ هذه العربَة من أحوال غريه‬،‫مّر به منها‬
it, and what they endured was easy for them. He
finds that the ruling on him continues in one
‫ وهاَن عليهم ما‬،‫يف املكاره اليت نالت أقوامًا فاحتملوها‬
direction, so his thinking about this matter is what ‫ فإنه جيد احلكَم فيه مستمّر ا على جهة‬،‫قاسوا منها‬
helps him to divert the scourges of fear from
himself. ‫ فإّن تفكَريه يف هذا الباب ّمما يعينه على صرف‬،‫واحدة‬
.‫آفات اخلوف عن نفسه‬
Among them is knowing that if the feared thing is
one of the things he seeks to deceive in order to
‫ومنها أْن يعلم أّن الشيَء املخوَف إذا كان ّمما ُيطَم ع‬
get rid of it, then the person’s feeling of intense
fear of what surprises and confuses him and
‫ فإّن استشعار اإلنساِن اخلوَف‬،‫يف االحتيال لصرفه‬
prevents him from seeking a trick to ward it off, so ‫الشديَد ّمما دِه ُش ه وحيِّي ه ومينعه ِم ن طلب حيلٍة‬
he strives not to enable himself to do anything is
‫ُر‬ ‫ُي‬
the reason for him to fall into what he fears and ‫ فيجتهُد يف أال ميِّك ن ِم ن نْف ِس ه شيئًا يكوُن هو‬،‫لدفعه‬
warns of.
.‫سبَب وقوِعه فيما خيافه وحيذره‬
Among them is that he uses the power of anger to
ward off the scourge of fear, which is to think that
‫ومنها أْن يستظهَر على نفِس ه يف دفِع آفِة اخلوِف عنها‬
showing fear and panic is a sign of timidity and ‫ وهو أْن يفّك يف أّن إظها اخلوِف‬،‫بق ِة الغضب‬
failure of the soul, and that it is a special matter for ‫َر‬ ‫َر‬ ‫ّو‬
‫ِل‬
weak souls such as women, boys and the like, so he
becomes angry with himself and feels
‫ وأنه أمٌر خاٌص‬،‫والفزِع من َخ َو ر النفِس وفش ها‬
uncomfortable with it when fears are present in ،‫لضعاف األنفس من النساِء والصبيان وأشباِه هم‬
such situations. The conditions of those who do
not have any seriousness, strictness, or ‫ ويأَنَف هلا ِم ن أْن توجد عند‬،‫فيغضَب على نفِس ه‬
‫حضوِر املخاوِف يف مثل أحواِل الذين ال يوجُد‬
independence in the face of the calamities that
befall them and the adversity that befalls them.
‫عندهم جالدٌة وال صرامٌة وال استقالٌل باملكاره‬
‫ والشدائد النازلة‬،‫الواقعة‬
For there is no weapon for man more eloquent and
more indispensable in this matter than seeking
‫فإنه ال سالَح لإلنسان أبلُغ يف هذا الباِب وأغىن عنه‬
help from the strength of the nose. It is known that ‫ فقد ُعِلم أهنا هي اليت تشّج ع‬،‫ِم ن استعانٍة بقّو ة األنفة‬
it is what encourages the hearts of those who are
tested by the punishments of kings and sultans, ‫قلوَب الذين مُي تحنون بعقوباِت امللوِك والسالطني من‬
including those who commit crimes and crimes,
and it enables them to have amazing patience, to ‫ وحَت ِم ُلهم على الصِرب‬،‫أهل األحداِث واجلرائم‬
‫ وترِك التَض ُّو ر‬،‫ واحتماِل اآلالِم القوّية املتِلفِة‬، ‫العجيِب‬
endure severe and destructive pains, and to refrain
from starving from them.
.‫منها‬
Among them is for him to think that feeling intense
fear is the action of a stranger who does not know
‫ومنها أْن يفّك َر أّن استشعاَر اخلوِف الشديِد إمنا هو‬
things as they really are, and the experiences of ،‫فعُل الِغّر من الناس الذي ال يعرُف األشياَء حبقائقها‬
sight do not give him the assurance of his
encountering terrible scenes, nor the experiences ‫ومل يستحكْم منه جتارُب البصِر بوقوعه على املناظِر‬
of hearing in his frequent hearing of things that
‫ وال جتار السمِع يف كثرِة مساِعه لألشياِء‬،‫الفظيعة‬
terrify him when they happen to his hearing, and ‫ُب‬
that as his knowledge expands and his experiences
increase, This reduces his fear of things that a ،‫ وأنه مىت اّتسَعْت معرفته‬،‫اليت َيُر وُعه وقوعها يف مسِعه‬
young child fears, and his aversion to them.
‫ قّلل ذلك من خوفه لألشياء اليت‬،‫وكُثرْت جتارُبه‬
.‫ وِنفاِر ه عنها‬،‫خياُفها الغُّر الطفل‬
This is something that is present in people and
many animals
‫وذلك أمٌر موجوٌد باالعتبار يف الناس وكثٍري من‬
‫احليوان‬
We find that the young bad boy, whose ability to
distinguish with fear over things of colours, sounds,
‫فإنا جند الصَّيب الَغريَر الصغَري الذي مل َتستحكْم منه‬
and other things, has not gained control over ‫قوة التمييز بفز بأشيا من األلواِن واألصواِت‬
things, has the right not to be afraid of them, so he ‫َء‬ ‫ُع‬
should be afraid and terrified of them, so he knows ،‫ فيخاَف ويرتاَع هلا‬،‫ حّق ها أال خياَف منها‬،‫وغِري مها‬
that this is due to his ignorance of those things,
and that they are not harmful, and that if he had ،‫ وأهنا غُري ضاّر ٍة‬، ‫فُيعلَم أّن ذلك جلهله بتلك األشياِء‬
known them properly, his position would have
‫ لكان موق ها يف ترِك‬،‫وأنه لو عرفها ح معرفتها‬
been to stop paying attention to them. Her ‫ُع‬ ‫ّق‬
position is that of the adult who knows her but
does not care about her. ‫ فال‬،‫االكرتاث هلا موقَعها من البالِغ الكبِري الذي يعرُفها‬
.‫يكرتُث هلا‬
We find elderly people who have never seen wars
and the dead and wounded. When they first
‫وجنُد الكباَر من الناس الذين مل تقْع أبصاُر هم على‬
looked at any of it, they were greatly frightened ‫احلروب والقتلى واجلرحى مىت نظروا يف َبْد ء أمرهم‬
and greatly frightened. And if they practiced wars
for a long time and became part of its people, their ‫ وأفزَعهم‬،‫إىل شيٍء منها هاهَل م ذلك َه وًال شديدًا‬
fear of looking at any of it diminished after that,
and it hardly affected them. . ‫ وإذا طالت ممارسُتهم للحروب وصاروا‬،‫إفزاعًا قويًا‬
‫ ق ارتيا هم بعد ذلك للنظر إىل شيٍء‬،‫من أهلها‬
‫َّل ُع‬
.‫ ومل يكد يؤّثر فيهم‬،‫منها‬
For this reason, it was customary for those who
were nominated to make wars, children of kings
‫ومن أجل ذلك كان ما جرت العادة به يف الذين‬
and others, to go out as children to war battles. So ،‫ُيَر َّش ُح ون لصناعة احلروب من أبناء امللوك وغريهم‬
that their eyes will fall on the dead and wounded
from the beginning, and they will be brought up ‫بأْن خيرجوا وهم أطفاٌل إىل معارك احلروب؛ لتقع‬
with that habit, so that they will not be terrified by
looking at any of it after that. ‫ وُينَّشئوا‬،‫أبصاُر هم من أّو ل األمر على القتلى واجلرحى‬
‫ فال َيُر وَعهم بعد ذلك النظُر إىل‬،‫على تلك العادة‬
.‫شيٍء منها‬
Of this type is the matter of doctors who deal with
the effects of sores, surgeries, curettage, and
‫ومن هذا النوع أمُر األطّباء الذين يباِش رون أثَر القروِح‬
‫ِت‬
cauterization.
‫واجلراحا والبّط والكِّي‬
When they become accustomed to directing this
and their eyes are trained on it, they will not be
،‫فإهنم مىت اعتادوا مباشرَة ذلك وَم َر َنت أبصاُر هم عليه‬
terrified by what terrifies the ignorant people of ‫ الذين‬،‫مل َيُر ْع هم ما َيروع الُغفَل من أهِل تلك الصناعِة‬
that industry, who have never had the habit of
looking at any of those terrible and desolate ‫مل َتْس ِبْق هلم عادة بالنظِر إىل شيٍء من تلك املناظِر‬
scenes.
.‫الفظيعِة ا وِح شِة‬
‫ُمل‬
Also of this type is the habit of navigators and ship ‫ِب‬
‫وكذلك من هذا النوِع اعتياُد املاّل حَني ورّك ا السفن‬
passengers to look at the horrors of the sea and its
waves. ‫النظَر إىل أهواِل البحِر وأمواجها‬
Because they continue to practice it and become
accustomed to their senses, they do not
‫فإهنم لدواِم مباشرهِت م لذلك واعتياِد حواّس هم ال يناهُل م‬
experience its magnificence the way it does to
someone who first begins looking at it.
‫من روعته ما يناُل الذي َيبتدُئ بالنظِر إليه يف أول‬
.‫األمر‬
The same applies to those who settle in areas
where earthquakes occur frequently. When they
‫وكذلك ُح ْك ُم الذين ينزلون البقاَع اليت تكثُر هبا‬
become accustomed to them, they no longer care ‫ وال‬،‫ فإهنم ا اعتادوها صاروا ال يكرتثون هلا‬، ‫الزالزُل‬
about them or celebrate them, and they are not ‫ّمل‬
affected by their splendor as they are affected by ‫ وال يناهُل م من روعتها ما يناُل أهَل البقاِع‬،‫ْحَيفلون هبا‬
the people of the places in whose land there are
no earthquakes, or who are not affected by what ‫ أو يطوُل عندهم مبا‬، ‫الذين ال يكون بأرضهم الزالزُل‬
happens there over long periods of time.
.‫حيدُث فيها بني األزماِن املتطاولة‬
It is similar to what we said when a person
becomes accustomed to a type of symptom that
‫وشبيٌه مبا قلناه اعتياُد اإلنسان لنوٍع من األعراض‬
frequently afflicts him. The first time he ‫ فإنه يف أول ما يعِر ُض له يشتُّد خوُفه‬،‫تعرتيه كثريًا‬
experiences it, his fear and pain from it intensify,
until when it continues to happen to him several ‫ وطاَل جتارُبه له‬، ‫ حىت إذا تتابَع عليه مّر اٍت‬،‫وتأُّلُم ه منه‬
times, and his experiences of it last for a long time
in his safety, his concern for what afflicts him ‫ ومل يكد يعبُأ‬،‫ قَّل اكرتاُثه مبا يعرتيه‬،‫يف سالمته عليه‬
decreases, and he hardly cares about it.
.‫به‬
This is the result of experiences and habituation of
the senses.
.‫هذا يف فعِل التجارب واعتياِد احلواس‬
Ignorance of the essence of a thing causes fear to
differ from a person, and knowledge of it prevents
‫وللجهِل مباهّية الشيِء يف اختالِف اخلوِف إىل‬
that fear from him, such as this ruling. ‫ وللعلِم به يف دفِع ذلك اخلوِف عنه ِم ثُل هذا‬،‫اإلنسان‬
‫احلكِم‬
‫ِء‬ ‫ِة‬
‫وذلك أّنا نرى اجلاهَل ملاهّي الشي الذي يهوُل النظَر‬
This is because we see that the one who is ignorant
of the nature of the thing that is terrifying to see or
hear will attain from its magnificence what the one ‫أو السمَع يناُله ِم ن روعته ما ال يناُل العاَمِل بعّلِة ذلك‬
who knows the cause of that thing does not attain,
and liken the example of the one who knows the ‫ وِش ْبُه مثِل العاِمل بأسباِب كسوِف الشمِس‬، ‫الشيِء‬
causes of the eclipse of the sun and the moon and
earthquakes, for he does not attain from the ‫ فإنه ال يناُل ِم ن روعة أحداثها ما‬،‫والقمِر والزالزل‬
magnificence of their events what the ignorant
attains about those causes, and that is from the ‫ وذلك ِم ن نوٍع ما ذكرناه‬، ‫يناُل اجلاهَل بتلك العلِل‬
kind of fear we mentioned. Young boys are one of
the things they are afraid of, and it is harmless in ‫من خوِف الصبياِن الصغاِر من األشياِء اليت يفزعون‬
nature.
.‫ وهي غُري ضاّر ٍة يف طباعها‬،‫منها‬
This what we have described exists in all animals,
just as it exists in humans
‫ كما هو‬، ‫وهذا الذي وصفناه موجوٌد يف عاّم ِة احليواِن‬
‫موجوٌد يف اإلنساِن‬
This is because we find in her fear that what she ‫وذلك أّنا جنُد ها يف خوفها ما ختاُفه إمنا ُتؤيت من ِقَبِل‬
fears comes from her ignorance of the nature of
the things that she fears, such as horseshoes and ‫جهِلها مباهّيِة األشياء اليت ختاُفها ِم ن نفاِر اخليِل وغريها‬
other animals, statues of lions, and other things,
and like many birds being frightened by ghosts that ،‫من الدواب ِم ن متاثيِل صورِة األسِد وغِري ذلك‬
are set up for them in order to terrify them, so do
not approach what they fear will harm them, for if
She had knowledge of what those images and
‫وكفزع كثري من الطِري من األشباِح اليت ُتْنَص ُب هلا‬
ghosts were, and that they were harmless, so she ‫ فإهنا‬،‫ فال تقرَب مما ختاف إضراَر ها به‬،‫لكي َتروَعها‬
avoided them.
، ‫لو كان هلا علٌم مباهّية تلك الصوِر وتلك األشباِح‬
.‫ ملا َنَف َر ْت عنها‬،‫وأهنا غُري ضاّر ٍة‬
We see the experiments at work
‫ونرى التجارَب َتعمُل فيها‬
If she is repeatedly brought close to the thing that
she is repulsed by, and it is presented to her until
،‫فإهنا إذا ُأْد ِنَيْت إىل الشيء الذي تنفر منه مرارا‬
she becomes accustomed to it and familiarizes ،‫ أذهَب ذلك نفاَر ها‬،‫وُيعَر ض عليها حىت تعتاَده وتألَف ه‬
herself with it, that will eliminate her aversion and
secure her fear, so that she will approach it ‫ وال مكرتثٍة‬،‫ حىت تدن منه غ حافلٍة به‬،‫وآم خيفتها‬
without being overwhelmed by it or concerned
‫َري‬ ‫َو‬ ‫َن‬
about it. .‫به‬
‫ِة ِل‬
‫فأّم ا اآلفة اليت تعريها من جه جه ها بالشيء فغُري‬
As for the affliction that exposes her as a result of
her ignorance of something, it will not go away
from her, just as it will go away from a young boy if ‫ كما تزوُل عن الصّيب الصغري إذا‬،‫زائلٍة عنها‬
the power of understanding and discrimination
becomes strong in him. ‫استحكَم ت منه قّو ُة الفهم والتمييز‬
Because it is not in the nature of an animal to ‫ألنه ليس يف طباِع البهيمِة أْن تص من اجلهِل إىل العلِم‬
move from ignorance to knowledge as is found in ‫َري‬
the nature of man. .‫كما يوجُد ذلك يف طباِع اإلنسان‬
From what we have described, there is evidence ‫ففيما وصفناه ما دّل على أّن أبلَغ احليِل يف تقليِل‬
that the most effective trick in reducing the
symptoms of fear and panic from things is to ‫َعَر ِض اخلوِف والفزِع من األشياء إمنا هو استكثاُر ه من‬
increase his knowledge and awareness of things,
then by accustoming him to his senses of hearing ‫ مث بتعويِده حاّسيَت مسِعه وبصِر ه‬، ‫العلِم واملعرفة باألشياِء‬
and sight, to look at what he finds terrifying, and to
hear what he hates hearing, and to make himself ‫ وْمَحِله‬،‫ ومساع ما يكَر ُه مساَعه‬،‫النظَر إىل ما يهوُله نظُر ه‬
undergo the hardship of it several times, until he
becomes accustomed to it and becomes ‫ مث‬،‫ حىت يألَف ه ويعتاَده‬، ‫نفَس ه على مشّق ِة ذلك مّر اٍت‬
accustomed to it. After that, his concern and
indifference diminish, and enduring that hardship ‫ ويكوَن احتماُله تلك‬،‫َيِق ّل بعد ذلك اكرتاُثه ومباالُته‬
becomes a sport for himself, just as an animal is
content to be carried on it with the whip, until it
‫ كما ُتراُض الداّبُة باحلمِل عليها‬،‫املشّقَة رياضًة لنفِس ه‬
comes close to the thing that it is repulsed by, and ‫ ويتكّر ر‬،‫ حىت تدنَو من الشيء الذي تنفُر منه‬، ‫بالسوِط‬
it repeatedly looks at it, and then it becomes
familiar with it, and the disposition of repulsion ‫ ويذهَب عنها‬،‫ فتألَف ه عند ذلك‬،‫عليه نظُر ها مّر ات‬
and its harm goes away from it.
.‫ُخ لُق النفاِر وآفُته‬
Chapter Seven is about managing sadness and
anxiety
‫الباب السابع في تدبير دفع الحزن والجزع‬
‫ِن‬
‫إّن موقع احلز واجلزِع يف األعراِض النفسانّية موقٌع‬
The position of sadness and anxiety in
psychological symptoms is a significant position, of
great importance in terms of the harm they cause ‫ عظيُم الشأن فيما يرجُع من ضرِر مها على‬،‫جليٌل‬
to a person if they reach his heart.
‫اإلنسان إذا متّك نا ِم ن َقلِبه‬
This is made clear by what is seen in his state of
panic and his change to the ugliest form, and his
‫وذلك َبنّي مبا ُيشاَه ُد من حاِل اجلزوِع وتغِرّي ه إىل‬
inflicting many events on himself, if he is unable to ‫ إذا‬،‫ وإحداِثه على نفِس ه أحداثًا كثريًة‬،‫أوحِش صورٍة‬
be patient and panic takes over him.
.‫ واستوىل عليه اجلزُع‬،‫أعجَز ه الصُرب‬
We have said that anxiety is excessive and intense
sadness
‫وقد قلنا إّن اجلزَع هو َفْر ُط احلزن وشّدَته‬
Anxiety is like a burning fire, and sadness is like the
embers remaining after the flame has subsided,
‫ واحلزُن هو كاجلمِر الباقي‬،‫فاجلزُع مبنزلِة الناِر امللتهبِة‬
and it is the most effective thing in exhausting the ،‫ وهو َأْع َم ُل شيٍء يف َنْه ِك البدن‬، ‫بعد سكوِن اللهِب‬
body, changing the forces of desires in the soul,
and taking away its splendor and activity. ‫ وإذهاِب هبائها‬،‫وتغيِري قوى الشهواِت من النفس‬
.‫ونشاِط ها‬
It is as if the human soul, which is the light and
light of his body when he senses grief and sadness,
‫وكأّن نفَس اإلنساِن اليت هي نوُر بدِنه وضياؤه يف‬
is a sun that has been eclipsed, its light gone, and ‫ وذهب‬، ‫حاِل استشعاِر الغّم واحلزِن مشٌس قد ُك ِس َف ْت‬
its radiance nullified.
.‫ وبطل إشراقها‬،‫نوُر ها‬
In short, it does the opposite of what pleasure
does ‫ويف مجلة القول إنه يفعُل ضَّد ما تفعُله املسّر ُة‬
We see the face of a happy person, laughing,
rejoicing, cheerful and happy, and we see the face
،‫فإّنا نرى وجَه املسروِر ضاحكًا مستبشرًا هبًّيا ُمْس ِف رًا‬
of a sad person in the opposite way. .‫ونرى وجَه احملزوِن على خالف ذلك‬
‫ كما أّن اخلوَف‬، ‫واحلزُن إمنا َيعِر ُض لَف ْو ِت حمبوٍب‬
Sadness only results from the loss of a loved one,
just as fear results from the expectation of
something bad. ‫ِر من توُّقع مكروِه‬
‫َيْع ُض‬
Sadness is generated from a past calamity, and fear
is generated from a future calamity, and they are
‫ واخلوُف متوّلٌد من‬، ‫فاحلزُن متوّلٌد من مكروٍه ماٍض‬
the strongest psychological symptoms. If they ‫ فإذا‬،‫ ومها أقوى األعراِض النفسانّيِة‬، ‫مكروٍه مستقَبٍل‬
combine on a person, they will not leave him the
‫ٍة‬ ‫ِن ِق‬
pleasure of life or the goodness of living. If they are
removed from him, he will be happy with the
‫ وال طيَب‬، ‫اجتمعا على اإلنسا مل ُيْب يا له لذَة حيا‬
‫ وفا بلّذ ِة‬،‫ وإذا زاال عنه ِعَد بطيِب عيِش ه‬، ‫عيٍش‬
goodness of his life and gain the pleasure of his ‫َز‬ ‫َس‬
life. It is not permissible for them to be removed
‫ وال جيو أْن يزوال عنه يف اجلملة وبك وجٍه‬،‫حياته‬
from him in general and in its entirety. A face while ‫ّل‬ ‫ُز‬
he is in this world because it is a house that is not
devoid of sorrows and fears, but rather its ‫وهو يف هذه الدنيا ألهنا داٌر ال ختلو من األحزان‬
elevation is one of the conditions for the bliss of
the Hereafter and the house of reward whose
‫ وإمنا ارتفاُعها من شرائط نعيم اآلخرة‬، ‫واملخاوِف‬
people God Almighty described as having no fear ‫وداِر الثواب اليت وصف اهلل تعاىل أهَلها بأهنم ال‬
nor sorrow, so He included in these two words the
availability of everything they love and the removal ‫ فأدرَج يف هاتني‬،‫َخ وٌف عليهم َو ال ُه ْم ْحَيَز ُنون‬
of all harm from them.
‫ وزواَل ك مكروٍه‬،‫اللفظتني تو ك حمبوٍب عليهم‬
‫ّل‬ ‫ّفَر ّل‬
.‫عنهم‬
Other than that, what we are mentioning about
fear and sadness in this place means what brings a
‫غري أنا إمنا نريد مبا جنريه من ذكِر اخلوف واحلزِن يف‬
person close to each of them, making him anxious
and impatient.
،‫هذا املوضِع ما قُر َب من اإلنسان من كل منهما‬
.‫فأقلَق ه وأعدَم ه الصرب‬
As for what is farther from them than what is
present in the nature and structure of the world,
‫فأما ما َبُعَد منهما عنه مما هو موجوٌد يف طباِع الدنيا‬
there is no trick to it, nor is there a way to ward it .‫ وال إىل دفعه سبيٌل‬،‫ فليس يف ذلك حيلٌة‬،‫وبنيِتها‬
off.
Sadness is of two types, one of which is the cause
of which is known, such as a person who is
، ‫واحلزُن على ضربني أحُد مها ما يكون معروَف السبِب‬
saddened by the loss of a loved one, family, ‫كإنساٍن َيعِر ُض له احلزُن من َفْق ِد حمبوٍب من أهل أو‬
money, or a special thing that is dear to him.
.‫مال أو شيء خاص املوقع منه‬
The other is of unknown cause, and it is a pang
that a person finds in his heart at most times that
‫ وهو ُغّم ٌة جيدها اإلنساُن على‬، ‫واآلخر جمهوُل السبِب‬
prevents him from being active, showing pleasure, ‫ وإظهاِر‬، ‫قلِبه يف عامِة األوقات متنُعه من النشاِط‬
and truly enjoying some pleasures and desires
without knowing that the apathy and brokenness ‫ وصْد ِق االستمتاِع بشيء من اللذاِت‬، ‫السروِر‬
that he finds is something that is turning him
against him. ‫والشهواِت من غري أْن يعرَف لذلك الفتوِر واالنكساِر‬
.‫اللذين جيُد مها شيئًا حُي يُل هبما عليه‬
As for sadness of unknown cause, it is due to
physical symptoms, and it is caused only by the
‫ فإنه يرجُع إىل األعراض‬، ‫فأما احلزُن اجملهوُل السبِب‬
lack of purity of the blood, and by its coldness and ‫ ومن‬،‫ وتوُّلُد ه إمنا يكون من قّلِة صفاء الدم‬،‫البدنّية‬
change.
‫َبرِده وتغِرّي ه‬
‫وحيلُة دفعه أما من طريق العالِج اجلسماّين فتصفيُة‬
The trick to preventing it is through physical
treatment, which is filtering the blood, heating it,
and thinning it with foods and medicines that do ‫الدم وتسخيُنه وترقيُقه مبا يفعُل ذلك من األغذية‬
that.
‫واألدوية‬
As for the path of psychological treatment, it is ‫وأما من طريق العالج النفسا فبالتلّطِف الجتالِب‬
through kindness to bring pleasure to the soul ‫ّين‬
through conversation and sociability, and enjoying ‫السروِر إىل النفِس باحملادثة واملؤانسة واالستمتاع مبا‬
what pleases the soul, and what stimulates the
power of pleasure in it, such as good listening, and ‫ ومبا حيّر ك قوَة السروِر فيها من‬،‫تطيُب النفُس به‬
similar meanings through which a person rejoices
‫ِه‬ ‫ِب‬
and relieves himself of grief. ‫ وأشبا ذلك من املعاين اليت هبا َيتفّرُح‬، ‫السماع الطّي‬
.‫ وينفي عن نفِس ه الُغّم َة‬، ‫اإلنساُن‬
As for the sadness that we said has a known cause,
and is generated by thinking about the loss of a
‫ ويكون‬،‫وأما احلزُن الذي قلنا إنه معروُف السبب‬
loved one or a desired boost, which is what ‫توُّلُد ه من ِق ِل التفكري يف فْق ِد حمبوٍب أو تعُّز ِز مطلوِب‬
remembrance is intended to treat in this section, ‫َب‬
then it is deceived by two tricks, one from without, ‫وهو الذي ُقِص َد بالذكِر عالُج ه يف هذا الباِب فإمنا‬
and the other from within.
‫ واألخرى من‬،‫حُي تاُل لصرِفه حبيلتني إحدامها من خارج‬
.‫داخل‬
As for what comes from outside, it is the
exhortation of the preachers, and the reminding of
‫ وتذكُري املذّك رين‬،‫أما اليت من خارج فوعُظ الواعظني‬
the reminders. We said above that this is the ‫فقد قلنا فيما تقّد م إن ذلك هو طّب األعراِض‬
treatment of psychological symptoms, and that it is
analogous to the things with which a doctor treats ‫ وإنه نظُري األشياِء اليت يعاِلُج هبا الطبيُب يف‬،‫النفسانّيِة‬
physical symptoms, such as water and
medications. .‫األعراض اجلسمانّية من األسقيِة واألدوية‬
As for what is from within, they are doors of
thought through which a person tames himself,
‫وأما اليت من داخل فأبواٌب من الِف َك ِر َيُر وض هبا‬
‫ وجيعُلها سالحًا وُعّد ًة لصرف الغّم‬،‫اإلنساُن نْف َس ه‬
and makes them a weapon and a tool to divert
grief and sadness from himself if any of it befalls
him due to the loss of a loved one, or a desired ،‫واحلزن عن نفِس ه إذا اعرتاه شيٌء منها لفْق ِد حمبوب‬
strengthening.
.‫أو تعّز ز مطلوب‬
‫فمن تلك األبواب أْن يفّك ر فيما ميكن أْن ُيعقَبه احلزُن‬
One of those doors is that he should think about
the physical illness that could be followed by
excessive sadness that would cause the greatest ‫ فال‬،‫املفِر ط من عّلة بدنّية ترجُع بأعظِم الضرِر عليه‬
harm to him. Knowing that, he does not agree to
convince himself, which is the most beloved and
cherished, of being loved by someone other than
‫يرضى مع معرفته بذلك أْن ُيقّنع نفَس ه اليت هي احملبوُب‬
him, causing him to lose his family, money, or ‫األجّل حمبوبًا سواه َيفقده من أهٍل أو ماٍل أو شيء ّمما‬
something that would harm him and make him feel
sad. ‫ ويشاّح عليه‬،‫يضّر به‬
Perhaps he wants everything from the beloved
things in place of this greatest beloved, which is
‫وهو رمّب ا يريد كل شيء من احملبوبات ملكان هذا‬
the soul, so he works with excessive sadness in its ‫ فيعمل بإفراط‬،‫احملبوب األعظم الذي هو النفس‬
loss, and he fulfills the root of which what he lost
was a branch of it. ‫ وُيفيُت به األصل الذي كان ما َفَقَد ه‬،‫التحّز ن يف تلفها‬
‫فرعًا له‬
So it is like someone who sells for a profit and loses
all of his capital, and that is the greatest injustice
‫ وذلك‬،‫فيكون كَمْن يبيع رحبًا يفوُته برأس ماِله كله‬
and the most obvious loss. ‫ وأْبني اخلسران‬،‫هو أعظُم الغنب‬
Among them is that he should think about the
structure of the world and its foundation, such that
‫ومنها أن يفّك ر فيما عليه بنية الدنيا وتأسيُس ها من أنه‬
no one can live in it with the fullness of his will and ‫ حىت‬،‫ال يصفو ألحد فيها عيٌش على متام إرادته وحمّبته‬
love, so that he does not lose a loved one, and that
a desired person is not impossible for him, and that ‫ وأنه إذا كان‬، ‫ وال يتعّذ َر عليه مطلوٌب‬،‫ال يفقَد حمبوبًا‬
if that is the case, then everything he obtains in it
of a loved one or a pure life is a benefit and a spoil. ‫ فإن كل ما حّص َله فيها من حمبوب أو صفاء‬،‫كذلك‬
When he lowers himself to this status, he will be
happy to enjoy all the pleasure that is given to him, ‫ فإنه مىت أنزهلا من نفِس ه هذه‬،‫عيشة فهو فائدٌة وغنيمٌة‬
and his grief will not be great over what he misses
out on, and he will be happy for the duration of his ،‫املنزلة طاب له االستمتاُع بكل ما خيلُص له من لّذ ة‬
life in this world.
‫ وطابت له‬،‫ومل تعظْم حسرُته على ما يفوته من َطِلَبِته‬
.‫عيشُته مّد َة حياته يف هذه الدنيا‬
Among them is that he should think that when he ‫ومنها أن يفّك ر يف أنه مىت َعِدَم من نفسه قوَة الصِرب‬
lacks the strength to be patient with one of the
calamities, that is the greater of the two calamities
for him.
‫ كان ذلك أعظم الرزّيتني عليه‬،‫على رزّية من الرزايا‬
This is because the world is full of accidents and
misfortunes, so if a person does not sustain his
‫ فإذا‬، ‫وذلك أن الدنيا مملوءٌة من احلوادث والنوائِب‬
strength by enduring these accidents, then he will ‫كان من شأن اإلنسان أن [ال] َيستِق ّل قّو َته باحتمال‬
continue to suffer successive misfortunes that will
be multiplied upon him. With a lack of patience, ،‫ مل يزل يف رزايا متتابعة تتضاعُف عليه‬،‫تلك احلوادث‬
one misfortune leads to many misfortunes. Rather,
the one who turns many misfortunes into one ‫ فقد َح َسَم بذلك َم رَو ة‬،‫وإذا راَض نفَس ه برتِك اجلزع‬
misfortune is engaged, so that he may thus
complete happiness. ‫ فال يرضى بأن جيعل بقّلة‬،‫الرزايا املستقبلة عن نفسه‬
‫ بل خيطَب َم ن جيعل‬،‫الصرب الرزّية الواحدة رزايا كثرية‬
.‫ ليستكمَل بذلك السعادة‬،‫الرزايا الكثرية رزّية واحدة‬
Among them is to think that surrendering oneself
to sadness and anxiety in calamities and accidents
‫ومنها أن يفّك ر يف أّن إسالم النفِس إىل احلزن واجلزع‬
is the action of people of weak and weak natures, ‫يف النوازل واحلوادث من فعل أهل اخلَو ر والَف َش ل‬
such as women and children, and that
perseverance and patience with them are among ‫ وأّن التجّلد‬،‫الضعاف الطبائع كالنساء والصبيان‬
the doctrines of people of firmness and perfection
who have kept for themselves the narrations of ‫والتصرّب عليها ِم ن مذاهِب أهل احلزم والكمال الذين‬
what they have taken upon themselves of
perseverance in the face of calamities, and ‫أبقوا ألنفِس هم األخباَر املأثورَة مبا أخذوا أنُف َس هم به‬
accepting them with patience and submission.
‫ والتلّق ي هلا بالصرب‬،‫من التجّلد على النوائب‬
‫واالستسالم‬
So the beautiful hadiths remained with them, and
they became deeds of theirs after them for which
‫ وصارت مآثَر هلم‬،‫فبقيْت هلم بذلك األحاديُث اجلميلُة‬
‫ِس‬
‫ فال يرضى لنف ه بأن خيتاَر‬،‫من بعدهم ُيْثىَن هبا عليهم‬
they were praised, so he would not be content to
choose that reprehensible doctrine, which is the
doctrine of people of inability and deficiency, over ‫ذلك املذهَب الذميم الذي هو مذهُب أهل العجز‬
this honorable doctrine, which is the doctrine of
people of firmness, virtue, perfection, and nobility. ‫ على هذا املذهب الشريف الذي هو مذهب‬،‫والنقص‬
.‫أهل احلزم والفضل والكمال والنبل‬
Among them is for him to think that if his self is the
origin, as we mentioned, and it has the desire of
‫ومنها أن يفّك ر يف أّن نفَس ه إذا كانت هي األصَل كما‬
every loved one, and because of its survival, ‫ وبسبب بقائها يتكّلف‬،‫ذكرنا وهلا يريد كّل حمبوب‬
everything that is wanted is responsible for it, once
it is surrendered to him, then everything else is ‫ فكّل ما سواها صغٌري مع‬،‫ مىت َس ِلَم ت له‬، ‫كّل مطلوٍب‬
small while it remains, and it is not necessary to
‫ واستشعا احلزِن الشديِد‬،‫ ال جيب االخنزاُل له‬،‫بقائها‬
lower oneself to it, and to feel intense sadness at ‫ُر‬
its loss.
.‫لفقده‬
Among them is that he should think about
something that does not represent him in this
‫ومنها أن يفّك ر فيما ال َينوُبه نائبٌة يف هذه الدنيا إال‬
world unless it has represented many people other ‫ والذين‬،‫وقد ناَبْت خلقًا كثريًا سواه من الذين تقّد موه‬
than himself among those who preceded him, and
those who were with him in his time, and because ‫ واآلخذون‬،‫ وألهنم شركاؤه فيها‬،‫هم معه يف عصِر ه‬
they are his partners in it, and those who take from
 ‫ وأنه إذا كان ما حَز نه أمرًا‬،‫ وأكثَر منه‬،‫منها مبثل حِّظه‬
it the same share as him, and more than him, and
that if what made him sad was a common matter
for all, then he has the right not to be intensified. I ‫ فحّق ه أاّل يشتَّد أسُف ه عليه ألن من‬،‫مشرتكًا للجميع‬
feel sorry for him because it is human nature that
when he finds a role model in a reprehensible ‫طباِع اإلنساِن أنه مىت َو َج د أسوًة يف أمٍر من األمور‬
matter, he pays less attention to it because of the
presence of partners in it. .‫ لوجوِد الشركاِء فيه‬،‫ قَّل اكرتاُثه له‬،‫املكروهِة‬
Among them is that he should think about what
would lead to it, for it was possible for him to be
‫ فقد كان ممكنًا أن‬،‫ومنها أن يفّك ر فيما يدفُع إليها‬
represented by something that is greater and ‫ُيناَب مبا هو أجّل منها وأعظُم ما دامت نفُس ه‬
greater than it as long as his soul exists, and that if
the final term is diverted from him by something ‫ وأنه إذا ُصِر َف عنه األجّل مبا هو أيسُر منه‬،‫موجودٌة‬
that is easier than it.
For what was bestowed upon him took the place of
a blessing for which he must be grateful. If he is
‫فإن الذي ُمَيِن به قد قاَم َم قاَم نعمٍة يلزُمه الشكُر عليها؛‬
confronted with something greater than himself, ‫ فتصُري ا ِلَّم ة الصغرى‬،‫إذا ُو ِقَي به ما هو أعظُم منه‬
then the minor affliction, compared to the greater ‫ُمل‬
one, becomes a benefit that must be rejoiced over ‫بقياِس ها إىل العظمى فائدًة جيُب االبتهاُج هبا دوَن‬
without being saddened by it.
.‫التحّز ِن هلا‬
Among them is that he should think about what
remains for him after the blessings that he
‫ومنها أن يفّك ر فيما بقَي له بعد الذي ُر ِز ئه من النَعم‬
bestowed upon himself, and then what comes ‫ وأنه قد كان جائزا أن‬،‫ مث ما بعدها‬،‫اليت ُأوالها نفُس ه‬
after them, and that it is permissible for him to
receive what remains as he received what was
past.
‫ُيرزأ الباقي كما ُر زَئ الفائَت‬
So if he contemplates what remains of his beloved
temptation, and exposes it to himself more and
‫ وأكثَر عرَض ه على‬،‫فإذا تأَّم َل ما بقَي له ِم ن فتنٍة حمبوبٍة‬
more, [and] this will bring about happiness that ،‫ [و] استعقَب بذلك سرورًا يسّليه عن املفقود‬،‫نفسه‬
will relieve him of the lost thing, relieve him of the
‫ ويستحيُل‬،‫ ويقوم بإزائها‬،‫وينفي عنه ُغّم ة الرزّية‬
plight of calamity, and counteract it, thus
transforming rejoicing into joy and sadness into
joy. .‫ واحلزُن سرورًا‬،‫بذلك الرتُح فرحًا‬
Among them is that he should think that every
sadness brings about a calamity that will happen,
،‫ومنها أن يفّك ر يف أّن كّل حزٍن حيدث برزّيٍة واقعٍة‬
that the days must come after it, and bring about ،‫ وحُت ِدَث َس لوة عنها‬،‫فإّن األّيام ال بّد من أْن ختلَف ها‬
relief from it, and that the most difficult of its times
is the time of its occurrence in which he is, and ‫ وأّن‬،‫وأّن أصعَب أوقاهتا وقُت حدوثها الذي هو فيه‬
that each of the times that come after it is easier
for him, and that the unpleasantness of that ‫ ومكروَه تلك‬،‫كاّل ّمما وراَءه ِم ن أوقاهتا عليه أسهُل‬
calamity is less for him, so he can rest in peace
with his soul. From the removal of that bad thing ‫ فيسرتيَح ُمبْنَية نفِس ه ِم ن زوال ذلك‬، ‫الرزّية عليه أخُّف‬
from him, and that in the passing of his conditions ‫ وأنه يف عابِر أحواِله ك يوٍم إىل نقصاٍن‬،‫املكروِه عنه‬
every day there is a decrease, and thinking about ‫ّل‬
the increase of bad things is followed by
immediate happiness.
.‫والتفكُري يف ارتفاِع املكروِه ُيعِق ُب سرورًا عاجًال‬
These meanings that we have mentioned are
among the chapters of thought, which are useful to
‫فهذه املعاين اليت ذكرناها من أبواب الِف َك ر مما ينفع‬
remember in order to ward off sadness and anxiety ‫االستظها به يف ص ِف احلزِن واجلزِع عند النوائِب‬
during disasters and catastrophes, and they are the ‫ْر‬ ‫ُر‬
tricks that are used to do so, and there is a clear
benefit in using them, God willing.
‫ ويف‬،‫ وهي احلَيُل اليت حُي تاُل هبا لذلك‬، ‫والنوازِل‬
.‫استعماهِل ا منفعٌة ظاهرٌة إن شاء اهلل تعاىل‬
Chapter Eight: Deception to ward off whisperings
of the chest and self-talk
‫الباب الثامن في االحتيال لدفع وساوس الصدر‬
‫وأحاديث النفس‬
We mentioned above that among the ‫قد ذكرنا فيما تقّد م أّن من األعراِض النفسان ِة‬
psychological symptoms are self-talk and ‫ّي‬
whisperings, as they are among the strongest ‫ فإهنا من أقواها تأثريا يف‬،‫أحاديَث النفِس ووساوَس ها‬
influencing a person and the most harmful to him.
.‫ وأكثرها إيذاًء له‬،‫اإلنسان‬
Although this symptom is one of the psychological
symptoms, as we have said, it is not one of its pure
‫وهذا االلَعَر ض وإْن كان أحَد األعراِض النفسانّية ملا‬
symptoms. Rather, it is a part of the physical ‫ بل فيه َش ِر َكٌة لألعراض‬،‫ فإنه ليس من خاِلِص ها‬،‫قلنا‬
symptoms, and that is because the psychological
symptoms, which are such as grief, anger, fear, and
sadness, no one is free from being afflicted with
‫ وذلك أّن األعراَض النفسانّية اليت هي مثُل الغّم‬،‫البدنّية‬
some of them at time after time, but rather in all of ‫والغضِب واخلوِف واحلزِن ال خيلو أحٌد من أن يصيَبه‬
their times. As for this symptom, which is the self-
talk, it is a special symptom, and perhaps many ،‫ بل يف عاّم ة أوقاِته‬، ‫شيٌء منها يف الوقت بعَد الوقِت‬
people are spared from it so that nothing of its
harm will befall them during their lifetimes. ‫أّم ا هذا العرُض الذي هو حديُث النفِس فإنه عرٌض‬
‫ ورمبا َس ِلَم منه كثٌري من الناس حىت ال يصيبه‬، ‫خاٌص‬
‫شيٌء من أذاه يف ُم دد أعمارهم‬
Not on the one hand that they are devoid of self-
talk and whisperings, for that is something
‫ليس من جهة أهنم ْخَيلون من أحاديث النفس‬
‫ِس‬
‫ مثُل‬،‫ فإن ذلك شيٌء مشَرتٌك جلميع الناس‬،‫ووساو ها‬
common to all people, like other psychological
symptoms, but on the one hand that none of this
symptom afflicts anything that harms him, ‫ ولكن من جهة أنه ال‬،‫األعراِض النفسانية األخر‬
preoccupies him, frightens him with what he
should not fear, and portrays in himself what ‫يصيُب ُك اّل من هذا الَعَر ِض ما يؤذيه ويشَغُله وخُي ّو ُفه‬
makes his life difficult for him.
‫ ويصّو ر يف نفِس ه ما ينّغص عليه‬،‫ما ال جيب أْن خياَفه‬
‫عيَش ه‬
That is why we said that it is a symptom that
involves the body, except that there is no fear for
‫ إال أنه‬،‫فلذلك قلنا إنه َعَر ٌض فيه َش ِر َكٌة للبدن‬
the body that is feared for it from physical ‫<<ال>> خُي اُف على البدن منه ما خُي اُف عليه من‬
symptoms, because the physical symptoms are
only pains that may cause a person to suffer, so
there is nothing like them that is objectionable in
‫ ألّن األعراَض البدنّية إمنا هي أوجاٌع‬،‫األعراِض البدنّية‬
this respect. ‫ فليس له ِم ثُل مكروِه ها‬،‫جيوز أْن تؤِّدي اإلنساَن إليه‬
.‫من هذه اجلهة‬
This symptom may exist once in a person by
nature, and there is no indication that it occurs at
،‫وهذا العرض قد يوجد مّر ة يف اإلنسان ِم ن ِقَبِل الطبع‬
birth, and it may exist again in him as a temporary ‫ ويوجد فيه مّر ة‬،‫وما يقع يف املوِلد من داللٍة تدل عليه‬
thing with which he has no experience, and then a
strange thing happens to him at some point in
time.
‫ مث‬،‫أخرى كالشيِء العارِض الذي ال يكوُن له به عهد‬
.‫حَي دث عليه يف وقت من األوقات غريبًا‬
And what is found in a person’s nature and birth,
even if it is obligatory for him during the days of his
‫والذي يوجد منه يف طبع اإلنسان وموِلِده وإْن كان‬
life, is safer for him than what he gets that is ‫ فإنه أسلُم له مما يناُله غريبًا عن‬،‫ألزَم له يف أيام عمره‬
foreign to his nature.
‫طبِعه‬
Because what is presented to him as something
strange is presented to him with force and
،‫ألن الذي يعرض له منه غريبًا يعرض بقّو ٍة وصعوبٍة‬
difficulty, and there is no guarantee that it will ‫ حىت يؤّدَيه إىل ما ال‬،‫وال يؤَم ُن اشتداُده وتزّيُد ه عليه‬
become stronger or more intense, until it leads him
to something that he does not have the strength to .‫يكون له طاقة باحتماِله‬
bear.
As for what naturally happens to him, it is not
permissible to add more to it. Rather, it exists as
‫ بل‬،‫ فال جيوز تزّيُد ه عليه‬،‫وأما الذي يقع له بالطبع منه‬
something that he is constantly accustomed to, ‫ ويزول عن ضمريه‬،‫يوجد كالشيء الذي يعتاُده دائبًا‬
and it goes away from his conscience with the
important tasks that come in the way of it, and ‫ ّمث تعاوُده إذا خال‬،‫باألشغال املهّم ِة اليت َتعرتُض دوَنه‬
then it comes back to him when his arm is free of
it. .‫َذرُعه منها‬
What we have described regarding this symptom is
that it occurs to a person once, of course,
‫ وأنه يعِر ض‬، ‫والذي وصفنا من أمر هذا العرِض‬
sometimes as a stranger to him, similar to the ‫ شبيٌه مبا يعرُض له‬،‫ مّر ًة غريبًا عنه‬،‫لإلنسان مّر ًة بالطبع‬
physical illnesses that occur to him in his body.
‫يف بدِنه من األمراض البدنّية‬
Some of them are what happen to a person in the
form of his temperament, the structure of his
،‫ وتركيِب بدنه‬،‫فإن منها ما يقع لإلنسان هبيئِة مزاِج ه‬
body, and the origin of his birth, so it becomes like ،‫ فيصُري كالطبيعة لكثرة ما يعرُض له‬،‫ويف أصل موِلده‬
nature due to the abundance of what is exposed to
him, and what he becomes accustomed to from ‫ وذلك مثُل ما‬، ‫وما يعتاُده منه يف الوقت بعَد الوقِت‬
time after time, and that is like someone who is
hurt by a headache, or one of the pains, such as ‫ مثِل‬، ‫ أو بوجٍع من األوجاِع‬، ‫يوجد متأّذيًا بصداٍع‬
‫ وغري‬، ‫ أو وجِع األذِن‬،‫ أو وجِع املعدِة‬، ‫وجِع الصدِر‬
chest pain, or stomach pain, Or earache, and other
pains that happen to a person from his birth, and
he continues to suffer from some of them that hurt
him, then they go away from him with a treatment ،‫ذلك من األوجاِع اليت تقع لإلنسان من أصِل موِلده‬
that he treats with, or with relief on his own, so
whatever pain is presented to him in this way is
‫ ّمث يزوُل عنه بعالٍج‬،‫فال يزاُل ينوُبه منها ما يؤذيه‬
safer than what is presented to him as a stranger. . ‫ فيكون ما يعرُض له‬،‫ أو بسكوٍن من ذاِته‬،‫يتداوى به‬
‫من األوجاِع على هذه اجلهِة أسلَم مما يعرُض له من‬
.‫ِم ثله غريبًا‬
What afflicts a person due to this symptom, and
becomes a habit for him, is generated from the
‫ فيصري عادة‬، ‫والذي يصيب اإلنساَن من هذا العرِض‬
nature of black bitterness. ‫ إمنا يتوّل من طبيعِة اِمل ِة السوداِء‬،‫له‬
‫ّر‬ ‫ُد‬
Because it is what generates bad thoughts, harmful ‫ وأحاديَث النفِس‬،‫ألهنا هي اليت ُتوّلُد الِف َك َر الرديئَة‬
self-talk, and incites all kinds of thoughts and
obsessions in a person. ‫ وهُت ّيُج على اإلنسان ضروَب اخلواطِر‬،‫املؤذيَة‬
. ‫والوساوِس‬
Black myrrh affects a person in two ways:
:‫واملّر ُة السوداُء َتغلُب على اإلنسان جبهتني‬
One of them is that it is the temperament of his
body, and the majority of the humours he has at
‫ والغالَب عليه من‬،‫إحدامها أْن تكون هي مزاَج بدِنه‬
‫ِق‬ ‫ِخ ِت‬ ‫ِء‬ ‫ِط‬
‫األخال يف َبد كونه يف ْلَق ه وأخال ه اليت ُتنَسُب‬
the beginning of his being are in his character and
morals, which are attributed to his nature, which is
earthly, cold, and dry. .‫إىل طبيعِتها اليت تكون هي أرضّيًة باردًة يابسًة‬
The second aspect is that it is not imprinted on the
black temperament at the beginning of creation,
‫واجلهة الثانية أاّل يكوَن مطبوعًا على ِم زاِج السوداِء يف‬
but rather it is a transient form of phlegm that .‫ بل تكون عارضة من بلغٍم يستحيُل إليها‬،‫َبدِء اِخللقِة‬
turns into it.
Rather, this would be the case if the human
temperament at the beginning of creation was
‫وإمنا يكوُن كذلك إذا كان مزاُج اإلنساِن يف أّو ل‬
‫ِم ٍة‬ ‫ٍم‬ ‫ِخل ِة‬
‫ فتعمُل‬،‫ا لق مرّك بًا من بلغ ومن ّر صفراَء معًا‬
composed of phlegm and yellow bile together, so
the bile works in the phlegm and causes dryness in
‫فتستحي‬ ،‫ا‬ ‫ و ِد فيه جفوف حبرارهِت‬، ‫اِمل يف البلغِم‬
it with its heat, so it turns black.
‫ُل‬ ‫ًا‬ ‫ْحُت ُث‬ ‫ّر ُة‬
‫إىل السوداِء‬
Because the nature of phlegm is cold and
dampness, so if the yellow bile is mixed with it and ‫ فإذا َعِم لْت فيه اِملّر ُة‬،‫ألّن طبيعَة البلغِم الربُد والرطوبُة‬
dried it, it will turn into a black nature, and it will ، ‫ استحاَل إىل طبيعِة السوداِء‬،‫الصفراُء فيَّبَس ْته‬
actually do something in its owner, generating bad
thoughts and self-talk. ‫<<فـ>> فَعلْت يف صاحِبها ِفْع ًال ِم ن توليد الِف َك ِر‬
Because the nature of phlegm is cold and .‫ وأحاديِث النفس‬،‫الرديئة‬
dampness, so if the yellow bile is mixed with it and
dried it, it will turn into a black nature, and it will
actually affect its owner by generating bad
thoughts and self-talk.

‫إاّل أّن الذي تفعُله السوداُء املتوِّلدُة هبذه اجلهِة ال يبلُغ‬

However, what the generated blackness does in
this direction does not reach in strength and
intensity the level of what is generated by the pure ‫يف الق ِة والشّد ِة مبلَغ ما توِّلُد ه طبيعُة السوداِء اخلالصِة‬
nature of blackness. ‫ّو‬
Because that type of it is something essential and
original, and this type is something incidental and
‫ وهذا‬، ‫ألّن ذلك النوَع منها هو شيٌء جوهرّي أصلّي‬
not essential. . ‫النوُع شيء عارٌض غُري جوهرّي‬
The original black temperament in a human being
is known by signs that indicate it, and those signs
‫وإمنا ُيعَر ف مزاُج السوداِء األصلّيِة يف اإلنسان‬
are that his body’s appearance is dense in bone, ‫ وتلك العالمات هي أْن يكوَن يف‬،‫بعالماٍت تدّل عليها‬
withered nerves, parched in skin, thick in blood,
‫ِب ِح‬ ‫ِم‬ ‫ِخ ِة ِد‬
‫ َق َل‬، ‫ يابَس الَعَص‬، ‫لَق جس ه مكتنَز العظ‬
wispy hair, dull in structure, and dull in color.

، ‫ ُملَّز َز الرتكيِب‬، ‫ حاسَي الشعِر‬، ‫ غليَظ الدِم‬،‫اجللِد‬

. ‫َك ِم َد اللوِن‬
‫ِه‬ ‫ِق ِر‬
‫ دائَم‬،‫ عبوَس الوج َقطوَبه‬،‫ويكوَن يف أخال ه َش سًا‬
He will be fierce in his manners, with a frowning
 ‫ِت‬ ‫ِق‬
‫ ليس سريَع‬،‫ بطيَء احلركات‬، ‫ كثَري السكو‬، ‫اإلطرا‬
face, always squinting, very silent, slow in his
movements, and not quick to anger.
‫الغضِب‬
‫ بل يوجُد‬،‫إاّل أنه غضَب مل َيُز ْل عنه غضُبه سريعًا‬
However, he became angry and his anger did not
go away quickly. Rather, he was found to be
spiteful, slow to be satisfied, very harsh, and rarely ‫ قليَل الرجوِع‬،‫ شديَد القساوِة‬،‫ بطيَء الرضا‬،‫َح قودًا‬
returned to those who changed him or found him
in a state of purity. . ‫ أو ِجَي ُد عليه إىل حاِل الصفاِء‬،‫ِلَمْن يتغّيُر له‬
If the person with this symptom is found to be
other than these characteristics, which is to be
، ‫فإذا ُو ِج َد صاحُب هذا الَعَر ِض خبالِف هذه الصفاِت‬
‫ِد‬ ‫ِخ‬
found with a weak body, soft nerves, a gentle
person, apparently fluent, loves to talk, prefers to ‫ لَنِّي‬، ‫ ِر ْخ َو األعصاِب‬، ‫وهو أْن يوجَد ُمَتَخ ل َل اجلس‬
be endearing and courting to people, is quick to ‫ ُمْؤ ث التحّبِب‬، ‫ ِحُم ّبا للكالِم‬،‫ ظاه الطالقِة‬، ‫الَبَش ِر‬
change from anger to contentment, and from
‫َر‬ ‫َر‬
contentment to anger, and has little stability in one ‫ سريَع االستحالِة من الغضِب إىل‬،‫والتوّدِد إىل الناس‬
state. He is gentle in heart, not harsh or rude, and
‫ قلي الثباِت على حاٍل‬، ‫ ومن الرضا إىل الغضِب‬،‫الرضا‬
these are the characteristics of the combination of ‫َل‬
the two natures of phlegm and bile. Know that this ‫ ليس بذي َقسوٍة وال فظاظٍة‬، ‫ رقي القلِب‬،‫واحدٍة‬
symptom of blackness that was presented to him is ‫َق‬
not original, but rather temporary, and at that time ‫وهذه هي صفاُت املرّك ِب من طبيعيَت البلغِم واِمل ِة‬
there will be less fear for him of what will harm ‫ّر‬
‫ِء‬
‫الصفرا <<فـ>> اعلْم أّن هذا الَعَر َض الذي عَر َض‬
him through whisperings and self-talk.

‫ ويكوُن عند‬،‫ بل عاِر َض ٌة‬،‫له من سوداَء ليَس ْت بأصلّيٍة‬

‫ذلك اخلوُف عليه ّمما يتأَّذى به من الوساوِس وأحاديِث‬
‫النفِس أقَّل‬
‫ِة‬
‫ألن اخلواطَر الرديئَة إمنا تقوى بيبوس املزاِج من طبيعيَت‬
Because bad thoughts are strengthened by a good
mood due to the nature of yellow and black
bitterness, which is its substance. .‫ فهي ماّدهُت ا‬، ‫املَّر ِة الصفراِء والسوداِء‬
The person with this nature that we have
described is dominated by a phlegmatic dampness
‫وصاحُب هذه الطبيعة اليت وصفناها َيغلُب عليه يف‬
in his initial temperament, as it prevents thoughts
from overtaking him to a severe extent, and the
‫ فهي متنُع اخلواطَر أْن‬،‫مزاِج ه األوِل الرطوبُة البلغمّيُة‬
matter is exacerbated therein. .‫ وإنه يتفاقُم األمُر فيها‬،‫ُتفِر َط عليه إفراطًا شديدًا‬
However, even though the matter is easier for him
than the other type, its harm to the one who is
، ‫على أنه وإْن كان األمُر أسهَل عليه من النوِع اآلخِر‬
tested by it is still severe because it is more binding ‫فإّن أذاُه َبْع ُد على َمْن مُي تَح ُن به شديٌد ألنه ألزُم للنفِس‬
to the soul than the other psychological symptoms
that were described previously. .‫من األعراِض النفسانّيِة اُأل َخ ِر اليت تقَّدم وصُف ها‬
Part of its difficulty is that it is not something that
is agitated by a known cause, such as anger, panic,
، ‫ومن صعوبِته أنه ليس شيئًا َيهيُج عن سبٍب معروٍف‬
fear, or anxiety, so it is raised by the increase of its ‫ فريتفُع بارتفاِع‬، ‫كالغضِب والفزِع واخلوِف اجلزِع‬
cause, and is nullified by its invalidation, like an
angry person who, if his anger is relieved by ‫ مثَل الغضباِن الذي إذا شفى‬،‫ وَيبطُل ببطالِنه‬،‫َسَبِبه‬
revenge, or if he dwells on what made him angry
for a long time, his anger subsides, and his soul ،‫ أو طاَل عهُد ه مبا أغضَبه َس َك َن غيُظه‬، ‫غيَظه باالنتقاِم‬
calms down from that symptom, and he does not
find any harm to it. .
.‫ ومل جيْد تأّذيًا له‬، ‫وَس َك َنْت نفُس ه من ذلك الَعَر ِض‬
Likewise, if the thing that frightens him is removed
from his heart, the fearful person will no longer be
،‫وكذلك اخلائُف إذا زاَل عن قلِبه الشيُء الذي خُي يُف ه‬
afraid, and he will return to his security and .‫ وعاَد إىل أمِنه وطمأنينِة نفِس ه‬،‫َبطَل َر وُعه‬
reassurance.
Likewise, the ruling on all of these described
symptoms is that they occur sometimes and go
‫وكذلك حكُم سائِر تلك األعراِض املوصوفِة ِم ن أهنا‬
‫ وأّن كاّل منها إمنا يعِر ُض‬،‫ وترتفُع أخرى‬،‫تقُع َم ّر ًة‬
away at other times, and that each of them only
occurs to a person once between long days, and
perhaps he is spared most of them during ‫ ورمبا َس ِلَم عن‬،‫لإلنساِن فيما بني األيام املتطاولِة َم َّر ًة‬
extended periods of his life, because it is not at all
‫ِن‬ ‫ِم‬
times that a person responds to things that make ‫ فإنه ليس َيِر ُد‬،‫أكثِر ها يف املتطاِو ِل ن أزما عمِر ه‬
him angry with worrying anger. And nothing
frightens him excessively. ‫على اإلنسان يف كّل وقٍت من األموِر ما يغضُبه غضبًا‬
.‫ وال ما خييُف ه خوفًا مفِر طًا‬،‫مقلقًا‬
From this perspective, it becomes easier to deal
with these symptoms.
. ‫فِم ْن هذه اجلهِة َيسهُل األمُر يف تلك األعراِض‬
‫ِذ‬
‫وأما هذا العرُض الذي حنن يف ْك ِر ه يعين أحاديَث‬
As for this symptom that we are mentioning,
meaning the talks and whisperings of the soul, it is
a symptom whose cause is not known, and is not in ، ‫النفِس وَو ساِو َس ها فإنه عرٌض ليس مبعروِف السبِب‬
fact a cause that necessitates it. Rather, it is
something that occurs in the nature of some ‫ وإمنا هو شيء يقع يف‬،‫وليس باحلقيقِة عَّلة توجُبه‬
people from before its birth, as we mentioned.
‫طباع بعض الناس من ِقَبِل موِلده كما ذكرنا‬
There is an indication in it that its owner is harmed ‫فيوجُد فيه داللٌة على أّن صاحَبه يكوُن متأّذيًا بِف َك ٍر‬
by a bad thought that has no reality, so this cause
is called self-talk.
‫ فتسمى هذه العّلُة حديَث‬،‫رديئٍة ال يكوُن هلا حقيقٌة‬
‫النفِس‬
This is because his soul keeps telling him things
that are the whispers of the heart.
‫وذلك ألّن نفَس ه ال تزاُل حتّد ُثه باألشياء اليت هي‬
. ‫وساوُس القلِب‬
Those talks and whisperings may have occurred in
the type of what he loves and hopes for, or they
‫وتلك األحاديُث والوساوُس رمبا وقعْت يف جنِس ما‬
may have occurred in the type of what he fears .‫ ورمبا وقعْت يف جنِس ما خَي اُف وخَي شى‬، ‫ِحُي ّب وَيَتمىّن‬
and fears.

‫فالواقع منها يف جنس ما حيب ويتمىن هو عشُق‬

The reality of it, in the same way as what he loves
and desires, is a person’s love for something he
loves, so he attaches his heart to it, directs his ‫ وُيصِّر ف ِفكَر ه يف‬،‫ فُيعِّلق قلَبه به‬،‫اإلنساِن لشيٍء يهواُه‬
thoughts to it at all times, brings it to his mind
every now and then, and makes it the focus of his ‫ وجيعله‬، ‫ وخُي ِط ُر ه بباِله كل حٍني‬،‫كل األوقات إليه‬
constant delusion. This prevents him from thinking
about anything else, and distracts him from most ،‫ فيمنعه ذلك عن التفكري فيما سواه‬،‫ُنْص َب وِمهه دائبًا‬
of his deeds, and from fulfilling his innermost
desires. His pleasures and desires. ‫ وعن قضاء أوطاِر ه من لّذ اِته‬،‫ويشغله عن أكثر أعماله‬
.‫وشهواِته‬
 ‫والواقع منها يف جنس ما خياف وخيشى هو مثُل‬
The fact that it is in the same category as what is
feared and feared is like a person’s soul
intimidating him with a fearful matter that may ‫حتديِث نفس اإلنساِن إياه بأمر خموٍف لعله ُحَيّل به عن‬
happen to him soon.
‫قريب‬
The most severe of these is its telling him of
something bad that might befall him in terms of his
‫وأشّد ذلك حتديُثها إياه مبكروِه عساه ينزُل به يف أمر‬
body and his life. ‫بدِنه وحياِته‬
This is the most difficult fear, and the one that
most seizes and seizes the heart.
‫ وأشّد ها متّك نا من‬، ‫فإن هذا هو أصعُب املخاوِف‬
.‫ واستيالًء عليه‬، ‫القلِب‬
This is because there is nothing dearer to a person
than himself and his life, so if he fears for it, that
‫وذلك أنه ليس شيء أعّز على اإلنسان من نفِس ه‬
‫ فإذا خاَف عليها كان ذلك اخلوُف أشغَل‬،‫وحياته‬
fear is the thing that occupies his heart and
dominates his thoughts.
.‫ وأغلَبه على فْك ِر ه‬،‫شيٍء لقلِبه‬
Therefore, this type of self-talk has become more
difficult than the other type that we mentioned, as
‫ولذلك صار هذا النوع من أحاديث النفِس أصعَب من‬
‫النوع اآلخر الذي ذكرنا وقوَعه يف نوع ما َيتمىّن‬
it occurs in the type of wishes and loves.

‫وحُي ّب‬
Because wishing for the beloved is an abundant
share of pleasure, but with the expectation that
‫ فأما مع‬،‫ألّن يف متيّن احملبوِب حّظا موفورًا من اللّذ ة‬
harm and pain will come and reach the soul, <<F>> ، ‫توّقِع حلوِل مكروه وأمل وأصل إىل النفِس‬
is harmful to it.
.‫<<فـ>> مؤذ هلا‬
Because wishing for the beloved person has an
abundance of pleasure, while expecting harm and
pain to come and reach the soul is harmful to it.

Because wishing for the beloved person has an

abundance of pleasure, while expecting harm and
pain to come and reach the soul, this is harmful to
it.
One of the disadvantages of this presentation to its
owner and the person being tested by it is that his ‫ أّن‬،‫ومن آفات هذا العرِض على صاحِبه واملمتَح ِن به‬
‫نفَس ه ُتقيُم له الشيَء الذي خياُفه وهو بعيٌد عنه ُمقاَم‬
soul values the thing he fears while it is far away
from him in the position of the thing close to him,
so he makes it the object of his thoughts and ‫ فيجعُله يف كل وقت ُنْص َب فْك ِر ه‬،‫الشيِء القريِب منه‬
illusions at all times, as if he is noticing it, looking at
it, and anticipating it coming to him. This distracts ،‫ كأنه يالحُظه وَينظُر إليه وَيتوّقع حلوَله به‬،‫ووِمهه‬
him from enjoying his pleasures and desires and
fulfilling his needs in the right way. From which
‫فيشغُله ذلك عن االستمتاع بلّذ اِته وشهواِته وقضاِء‬
others are affected, and whenever he wants to
engage in one of the matters that he needs to deal ‫ وكلما أراد‬،‫حاجاِته على السبيل اليت َيناُل منها غُريه‬
with, or listen to a conversation through which he
negotiates and keeps company, his soul turns away
‫ أو‬،‫االشتغاَل بأمر من األمور اليت حيتاج إىل مباشرهتا‬
from that thing to what he is frightened by from ‫ َطَف رْت نفُس ه‬،‫اإلصغاَء إىل حديث يفاَو ُض ويؤاَنس به‬
those conversations and obsessions, and the
objection to that distracts him from achieving
pleasure in its own right, or He absorbs a hadith to
‫عن ذلك الشيء إىل ما ارتعَب به من تلك األحاديث‬
‫ فيشغُله اعرتاُض ذلك عليه عن أن يستتّم‬،‫والوساوس‬
the end

‫ أو يستوعَب حديثا إىل آخره‬،‫لّذ َة على جهتها‬

Therefore, in most cases, he finds his pleasures
distracting him, and his desires disturbing him, and
،‫فيجَد لذلك لّذ اِته يف عاّم ة األوقاِت منّغصة إليه‬
he is not prepared to extract anything from it for
its own sake, or recover from it in its reality, and
‫ ال يتهيُأ له أْن يستخلَص شيئًا‬،‫وشهواته مكّد رة عليه‬
his state of being harmed by this will be the state ‫ ويكوَن حاُله يف‬،‫ أو يستشفَيه حبقيقِته‬،‫منها على جهِته‬
of one who is harmed by hadiths in a dream, for
those are also of this type. ‫ فإّن تلك‬، ‫تأّذيه بذلك حاَل َم ن يتأّذى بأحاديث املناِم‬
.‫أيضا من هذا النوع‬
However, there are some people who are harmed
by this symptom in their sleep, and whenever they
،‫إال أّن من الناِس َم ن يكوُن تأّذيه هبذا العرِض يف مناِم ه‬
fall asleep, they imagine in that dream the terrors ‫فيكوُن مىت استقّل نومًا خُي ّيُل له يف ذلك النوم من‬
of the vision that wake them up frightened and
terrified, or anxious and terrified, and they can ،‫ أو قلقًا مرعوبًا‬،‫هتاويِل الرؤيا ما يوقُظه خائفًا مذعورًا‬
hardly feel comfortable/prepare themselves with a
complete sleep, and with a good and calm soul. ‫ وبطيِب نفٍس‬،‫ يتهّيأ بنوم يستتّم ه‬/ ‫وال يكاُد يتهّنأ‬
However, there are some people who are harmed .‫وهدوئها‬
by this symptom in their sleep, and whenever they
fall asleep, they imagine in that sleep the terrors of
the vision that wake them up frightened, terrified,
or anxious and terrified, and they can hardly feel
comfortable with a full sleep, and with a good and
calm soul.

However, there are some people who are harmed

by this accident in their sleep, and whenever they
fall asleep, they imagine in that dream the terrors
of the vision that wake them up frightened,
terrified, or anxious and terrified, and they hardly
prepare themselves for a complete sleep, and with
a good and calm soul.
Among them is someone who is harmed while
awake, and he is the one we describe, so he
‫ وهو َم ن حنن يف‬،‫ومنهم َم ن يكوُن تأّذيه يف يقظِته‬
‫ِت‬
‫ فيناُله مما يتخّيل إليه من أحاديث نفسه الشبيُه‬،‫صف ه‬
experiences what he imagines to him from the
conversations of himself that are similar to what he
imagines of the dreamer, until he is terrified by ‫ حىت يرتاَع لذلك اخلاطر‬،‫مبا يتخّيل لصاحب املنام‬
that thought that comes to him, so what the
‫ فيكوَن الذي يعرتي صاحَب الِف َك ِر‬،‫الذي خَي ط له‬
person with bad thoughts is affected by is the
conversations of his waking hours, and the one
‫ُر‬
‫ِة‬
who is afflicted by those with tremendous dreams ‫ والذي يعرتي أصحاَب‬،‫الرديئ أحاديُث اليقظة‬
is the conversations of dreams. .
. ‫األحالِم اهلائلِة أحاديُث املناِم‬
Then one of the characteristics that is specific to
people with this symptom is that just as they are
‫ أهنم‬، ‫مث مما َخُيُّص من الصفات بأصحاب هذا العرِض‬
found to have bad suspicions about the causes of
themselves in their fear of them that which should
not be feared, likewise they are found to have bad
‫كما ُيوجدون سيئي الظنوِن بأسباب أنفسهم يف‬
suspicions in all their affairs and causes. ‫ كذلك يوجدون‬، ‫خيفتهم عليها ما ال جيب أْن خياَف‬
‫سيئي الظنوِن يف كل أموِر هم وأسباهِب م‬
‫فال َيْع ِر ُض هلم أمٌر من األمور املمكنِة اليت تتصّر ُف‬
When a possible matter is presented to them that
acts in two ways, their illusions go from those two
aspects to the aspect that is more difficult and ‫على وجهني إال ذهَبْت أوهاُم هم من ذينك الوجهني‬
fearful, rather than the aspect that is easier and
more hopeful. ‫ دون الوجِه‬، ‫إىل الوجِه الذي هو أصع وأخ ُف‬
‫ُب َو‬
‫الذي هو أسهُل وأرجى‬
Thus, the ruling for them is on all matters that
occur, and on the ills that expose them to their
‫ ويف‬،‫فيكوُن احلكُم عندهم يف مجيع األمور احلادثِة‬
bodies, especially their suspicion of the worst ‫العلل اليت تعِر ُض هلم يف أبداهِن م خصوصًا للظّن األشَو أ‬
rather than the best, and their inclination in
‫ وَم يُلهم من كل شيء إىل ما هو أشغُل‬، ‫دوَن األحسِن‬
everything to that which is busier to the heart,
more difficult for it, and takes it away from good
hope and the illusion of safety. ، ‫ وأذهُب به عن ُحْس ِن الرجاِء‬،‫ وأشّق عليه‬،‫للقلب‬
.‫وَتَو ّه ِم السالمة‬
The person who has this offer must, if his position
is among those who are being tested in his crime
‫فيجب على صاحِب هذا العرِض إذا كان موقُعه ّممن‬
against them what the position we have described, ‫مُي تَح ُن به يف جنايِته عليهم ما جينيه املوِقَع الذي وصْف نا‬
reaps, to work diligently and diligently in deception
to ward off the harm of this offer from himself, and ‫أْن ُيعِم َل جّد ه واجتهاَده يف االحتياِل لدفع أذى هذا‬
to achieve this with all his ability, and find a way to
‫ِد‬ ‫ِس‬
it, just as it is obligatory for the one who complains ‫ ويتوّص َل إىل ذلك بكل ما يق ُر‬،‫العرِض عن نف ه‬
of an illness. It is a violation that is inherent in his
body, that he should strive to get rid of it and be ‫ كما جيب على َم ن يشكو عّلًة‬،‫ وجيَد السبيَل إليه‬،‫عليه‬
safe from it, and that he requires various types of
medicines and types of water for it, and that it
‫خمالفًة مالزمًة له يف بدِنه أْن جيّد وجيتهَد يف التخّلِص‬
does not change him from deceiving this symptom
by saying that it is something that happens to
،‫ وَيتطّلب هلا أنواَع األدويِة‬،‫ووجوِد السالمِة منها‬
some people by his obedience, and he is hardly ‫ وأاّل يغّيَر ه عن االحتياِل هلذا‬،‫وضروَب األسقيِة‬
able to remove it.
،‫العرِض ذهاُبه إىل أنه شيٌء يقُع لبعِض الناِس بطاعِته‬
‫وال يكاُد َيْق ِدُر على إزالِته‬
‫ِق‬ ‫ٍب‬
‫ بل الواجُب عليه أْن ُيو َن‬، ‫فإّن هذا رأٌي ليس بصوا‬
This is not a correct opinion. Rather, he must be
certain that God, Blessed and Most High, has
created a cure for every disease that afflicts bodies ‫بأّن اهلل تبارك وتعاىل جع لكل داٍء يعِر لألبداِن‬
and souls, and for every pain that causes a cure for ‫ُض‬ ‫َل‬
them. So if the disease is met with its medicine, ‫ فإذا‬،‫ ولكل أٍمَل حَي ُدُث فيهما شفاٌء‬،‫واألنفِس دواٌء‬
this is not without one of two things.
‫ مل ْخَيُل ذلك من أحِد أمرين‬،‫قوبَل الداُء بدواِئه‬
Either he removes it completely, whether
physically or psychologically, until the person gets
‫إّم ا أْن ُيزيَله بتمامه جسمانيا كان أو نفسانيا حىت‬
rid of it, or he reduces its repulsiveness and harm, ‫ وإّم ا أْن ُيقّلَل من مكروِه ه‬، ‫يتخّلَص منه اإلنساُن‬
and that reduction is the removal of some of it,
and the disappearance of some of the
reprehensible things is better than all of them
‫ وزوال‬،‫ فيكوَن ذلك التقليُل إزالة لبعضه‬،‫وغائلِته‬
remaining constant, and leaving them to continue ،‫البعض من األشياء املكروهِة خٌري من ثباِت كلها‬
with their owner, or to increase them.
.‫ أو تتزّيُد عليها‬،‫وَتْر ِكها تتمادى بصاحِبها‬
We have said above that just as it is the rule of ‫وقد قلنا فيما تقّد م إنه كما أّن ِم ن كِم األدواِء‬
physical illnesses to be treated with physical ‫ُح‬
medications, so it is the rule of psychological ‫ كذلك ِم ن‬،‫اجلسمانّية أْن ُتعاَجَل باألدويِة اجلسمانّيِة‬
illnesses to be treated with psychological healing,
either through sermons and reminders, or through ‫كِم األدواِء النفسان ِة أْن تتداوى باألشفيِة النفسان ِة‬
thoughts with which a person tames himself, and
‫ّي‬ ‫ّي‬ ‫ُح‬
makes it a weapon and equipment to repel the ‫ وإما ِم ن ِفَك ٍر َيرْو ُض هبا‬، ‫إما من مواعَظ وتذكرياٍت‬
scourges of fears and sorrows from himself.
‫ وجيعُلها سالحًا و ّد ًة لدفِع آفاِت‬،‫اإلنساُن نف ه‬
‫ُع‬ ‫َس‬
.‫املخاوِف واألحزاِن عن نفِس ه‬
If insinuations and self-talk are of this type, then it
is necessary to describe the tricks by which this
‫وإذا كانت الوساوُس وأحاديُث النفِس من هذا‬
symptom must be repelled, including things that
are deceived to negate or reduce them, so we say:
‫ فمن الواجِب أْن َنِص َف احليَل اليت هبا جيُب أْن‬، ‫اجلنِس‬
‫يندفَع هذا العرُض منها أشياُء حَي تاُل هبا لنْف ِيها أو‬
:‫ فنقول‬،‫َتْق ليِلها‬
The tricks by which this symptom is repelled
include things that are deceived from outside the
‫إّن احليَل اليت هبا يندفُع هذا العرُض منها أشياُء حُي تاُل‬
self, and among them are things that are deceived ‫ ومنها أشياُء حُي تاُل هبا من داخِل‬، ‫هبا من خارِج النفِس‬
from within the self.
.‫النفس‬
As for the one that seeks help from outside, its
owner should avoid loneliness and isolation.
‫ فأْن َيتجّنَب صاحُبه‬، ‫فأما اليت ُيستعاُن هبا من خارٍج‬
‫الوحدَة واالنفراَد‬
Because loneliness can irritate a person’s thoughts
‫َك‬ ‫ألّن ِم ن شأِن الوحدِة أْن هُت على اإلنساِن الِف‬
and self-talk. ‫َر‬ ‫ّيَج‬
‫وأحاديَث النفِس‬
Because the forces of the human soul must do
their work either from within or from without.
‫ألّن قوى نفِس اإلنساِن ال بّد ِم ن أْن َتعمَل عمَلها إما‬
. ‫ وإما ِم ن خارٍج‬، ‫ِم ن داخٍل‬
As for its work from the outside, it is the human ‫فأما عمُلها من خارٍج فاالشتغاُل من اإلنساِن بلقاِء‬
being’s preoccupation with meeting people,
communicating with them, negotiating with them, ‫ وما تلزُم احلاجُة إليه‬،‫الناِس وخماطباهتم ومفاوضاهتم‬
and whatever necessary aspects of speech.
. ‫ِم ن أبواِب النطِق‬
As for what comes from within, it means that he
begins to think about the things that come to his
‫وأما من داخٍل فباإلقباِل منه على الِف ْك ِر يف األشياِء اليت‬
soul and haunt his conscience. If it has no work ‫ فإذا مل يكْن هلا‬،‫ وهتجُس على ضمِري ه‬،‫ختطُر يف نفِس ه‬
from the outside, then it must be occupied with
thought, especially if the soul is intelligent and ‫ ال‬، ‫ فال بّد هلا من االشتغاِل بالفكِر‬، ‫عمٌل من خارٍج‬
gentle in nature.
 .‫سيما إذا كانت النفُس ذكّيًة رقيقَة الطبع‬
‫ِذ‬
‫ ذهَبْت‬،‫فصاحُب هذا العرِض مىت ما رجع إىل ْك ِر ه‬
Whenever the person with this symptom returns
to his remembrance, it takes him to his obsessions
that overwhelm him, and directs them to him, thus ،‫ وَص َر َفها إليه‬،‫به إىل َو ساِو ِس ه اليت تغلُب عليه‬
doubling his harm by them in that state, which is
the state of loneliness and solitude. ‫فتضاعَف عليه التأّذي هبا يف تلك احلاِل اليت هي حاُل‬
.‫الوحدِة واالنفراِد‬
If he is busy with people, his conversations with
them become less frequent and do not have a
‫ ومل‬، ‫وإذا كان مع الناس متشاغًال ملخاطباهتم قّلْت‬
strong impact on his conscience. .‫يكن هلا التأثُري القوُّي يف ضمِري ه‬
For this reason, isolation is condemned, and it is
recommended for a person to be in the company
‫ واسُتِح ّب لإلنسان أن‬،‫وِم ن أْج ِل ذلك ُذّم االنفراُد‬
of people, occupied with conversing with them and .‫ مشتغًال مبحاورهِت م ومنامستهم‬، ‫يكوَن معاشرًا للناِس‬
interacting with them.
Rather, isolation is praiseworthy either for the one
who has authority, because his isolation is based
‫ فألن‬،‫وإمنا حُي َم ُد االنفراُد إما للذي يكوُن سلطانًا‬
on the opinion of his arrangement in the interests ،‫يكوَن انفراُده برأي ترتيِبه يف مصاِحل ُملِكه وسلطاِنه‬
of his kingdom and authority, or for the person of
wisdom, for devising, extracting, and compiling ‫ فالستنباط علٍم ِم ن أنواِع العلوم‬،‫وإما لصاحِب حكمٍة‬
knowledge from the various types of sciences, or
for the person who has asceticism and worship, for ،‫ وإما لصاحب ُنسٍك وعبادٍة‬،‫واستخراِج ه وتأليِف ه‬
‫ فما خال‬،‫ والتعّبِد له‬،‫فلتفّر ِده مبناجاِة رّبه عز وجل‬
him alone for communing with his Lord Almighty,
and worshiping Him. Anything other than these
‫ِد‬
‫هذه الوجوَه من أبواِب االنفرا فمذموٌم‬
aspects of isolation is reprehensible

Because it gives rise to thoughts that have no

benefit or result.
.‫ألنه يبعث على ِفَك ٍر ال يكون هلا طائٌل وال حمصول‬
And because God has given man the familiarity of
meeting with people of his kind, He has endeared
‫وِم ن أْج ِل ما جعَل اهلل لإلنساِن من األنِس يف‬
that to him, limited his concern to him, and made ‫ وقصَر ّمهَته‬،‫االجتماِع مع أهِل جنسه حّبَب ذلك إليه‬
him happy and distracted from his worries and
sorrows. ‫ وجعَل يفّر ُح ه وُيسّليه عن غموِم ه وأحزاِنه‬،‫عليه‬
None of those who are inclined toward savagery ‫فليس يشّد عن هذا الطبِع من املائلني إىل التوّح ِش‬
and the desire for solitude will abstain from this
nature except those who are exposed to the ‫وطلِب االنفراِد إاّل َم ن َعَر َض له يف طباِع اإلنسانّية‬
nature of humanity as a door of deficiency and
‫ِب‬ ‫ِد‬ ‫ِب‬
corruption of structure, with which he differs from
people of his species in what they tend toward in
‫ هبما يبايُن‬، ‫ وفسا الرتكي‬، ‫باٌب من أبوا النقِص‬
terms of seeking human beings. .‫أهَل جنِس ه فيما مييلون إليه من طلِب األنس‬
This is a character that is found in the types of
animals whose natures are better, more guided,
‫وهذا ُخ ُلٌق موجوٌد يف أصناِف احليوان اليت طبائُعها‬
and more peaceful. We mean the desire to meet ‫ نعين طلَب االجتماِع مع‬،‫أفضُل وأهدى وأسَك ن‬
with their own kind, such as livestock and birds.
. ‫ وهبائِم الطِري‬، ‫ذوات جنِس ها كبهائِم األنعاِم‬
As for those that seek solitude and unity, the lions
are of the two types that are dominated by
‫ فالسباُع من‬، ‫فأما اليت َتطُلُب االنفراَد والتوّح َد‬
loneliness, ferocity of morals, and difficulty. ،‫ وشراسُة األخالق‬،‫الصنفني اليت َتغِلُب عليها الوحشُة‬
 .‫وصعوبُتها‬
Because of the benefits and benefits of coming ‫ ُك ِر لإلنساِن‬، ‫وِل ا يف االجتماِع من النفِع والدرِك‬
together, it is disliked for a person to be alone in ‫َه‬ ‫َم‬
his actions and travels, to the point where it was
said, “A person is a devil.”
‫ حىت قيل "إّن الواحَد‬،‫االنفراُد يف متصّر فاته وأسفاِر ه‬
." ‫شيطاٌن‬
It was mentioned in the news about the calamities
that befell people who took the road and ventured ‫وُذِكر يف األخباِر ما ُذِكَر من اآلفاِت اليت أصاَبْت قومًا‬
into the victories, separated from company and ‫ منفردين عن الرفقِة‬،‫ وتوّغلوا املفاوز‬، ‫سلكوا الطري‬
companions, among them wandering, or ‫َق‬
assassinated, or tested by one of the afflictions. ‫ أو ممت ٍن ببل ٍة‬، ‫ أو غتاٍل‬،‫واألصحاِب بني هائٍم منهم‬
‫َح ّي‬ ‫ُم‬
.‫من الباليا‬
That is why we said that the person with this
condition must avoid isolation and loneliness, lest ‫فلذلك قلنا إنه جيب على صاحب هذا العرِض أْن‬
‫ِف‬
‫يتجّنَب االنفراَد والوحدَة لئال تتسّلَط عليه ال َك ُر‬
bad thoughts and bad thoughts dominate him.

.‫ والظنوُن السّيئُة‬،‫الرديئُة‬
Among them is to avoid leisure, for it is the
equivalent of loneliness in that it doubles the harm
‫ فإنه نظُري الوحدِة يف‬،‫ومنها أْن يتجّنَب الفراَغ‬
of thought and the arousal it provokes upon the ، ‫مضاعفِته على صاحِب هذا العرِض التأّذي بالِف َك ِر‬
person with this thought. This is because a person
must have something to occupy himself with and ‫ وذلك أنه ال بد لإلنسان من‬،‫وإثارِة ما يثُريه عليه منها‬
spend his days with, so when he has no occupation
from outside, his soul tends to be occupied with ‫ فمىت مل يكْن له شغٌل من‬،‫أمر يشتغُل ويقطُع أياَم ه به‬
something from within. , which is thinking
،‫ ماَلْت نفُس ه إىل االشتغاِل بشيء من داخل‬،‫خارج‬
‫وهو التفكُري‬
The person who makes this symptom may, when
he has finished, return his thoughts to the
‫فِم ن شأِن صاحب هذا العرِض أْن يرجَع عند فراِغه‬
thoughts that are bothering him. .‫بفكِر ه إىل اخلواطر اليت يتأّذى هبا‬
‫وكذلك جيب على كل َم ن يشكو هذا الباَب أن ُيدَمي‬
Likewise, everyone who complains about this
matter must maintain his preoccupation with
something that, if he is one of the people’s ‫االشتغاَل بأمر ما إن كان من ُس ِق الناس فبطلِب‬
interests, then by seeking his livelihood and ‫َو‬
directing his attention to his gains, and if he is one ‫ وإْن كان من‬،‫ وصْر ِف اهتماِم ه إىل مكاِس ِبه‬،‫معاِش ه‬
of the kings, then by pursuing the interests of his
authority, approving of opinions, concluding ،‫ وارتياِء اآلراء‬،‫امللوِك فباإلقبال على مصاِحل سلطاِنه‬
management of them, bringing in what he brings
‫ِر‬ ‫ِد‬ ‫ِم‬
in, and issuing what he issues from them. ‫ وإصدا ما َيصدُر‬،‫ وإيرا ما يورُده‬،‫وإبرا التدبري فيها‬
[Likewise, everyone who complains about this
issue must continue to work on something. If he is ‫منها‬
one of the people’s leaders, then by seeking his
livelihood, and focusing his attention on his gains,
and if he is one of the kings, then by adopting the
interests of his authority, accepting opinions,
concluding management of them, importing what
he imports, and issuing what he issues from them.]
If this type becomes bored, the virtuous person
spends the time of his day and night to spend his
‫وإذا مّل ذلك النوَع صَر َف الفاضَل من أوقات ليِله‬
time enjoying the pleasures of food, drinks, ‫وهناِر ه إىل قضاء أوطاِر ه من لّذ ات املطاعِم واملشارِب‬
marriage, listening that stimulates the soul’s
strength, and looking at beautiful and beautiful ‫ والنظِر إىل‬، ‫واملناكِح والسماِع احملّر ِك لقوى النفِس‬
pictures. All of that has the benefit of distracting
him from thinking about the conversations and ‫ فإّن لكل ذلك حًّظا من َش ْغِله‬،‫الصوِر اِحلسان اجلميلة‬
thoughts that harm the soul.
‫إياه عن التفكري فيما يتأّذى به من أحاديِث النفِس‬
.‫وخواطِر ها‬
‫وحَي تاُل يف َش ْغِل حواّس ه بتلك اللذات بأْن يقصَد‬
He deceives himself by occupying his senses with
these pleasures, with the intention of seeking new
pleasures from them at all times. ‫االستجداَد منها يف كل وقت‬
So that this would be more occupied for his heart
and stronger for his desires
‫ وأقوى لشهوته‬،‫ليكوَن ذلك أشغَل لقلبه‬
It is the nature of the person with this symptom to
be bored and quickly distracted from the desires
،‫فإّن من طباِع صاحِب هذا العرِض أْن يكوَن ملوًال‬
he is consuming. .‫سريَع انصراِف النفِس عن الشهوات اليت يتناوهُل ا‬
If this is the case, then he becomes bored with
some of the types of pleasures he is consuming, his
‫وإذا كان كذلك ّمث مّل شيئًا ّمما يتناوُله من أنواِع‬
soul will quickly turn away from it and return to ‫ ورجعْت إىل‬،‫ انصرفْت نفُس ه عنه سريعًا‬،‫اللذات‬
being occupied with the thoughts he is accustomed
to. . ‫اشتغاهلا مبا تعّو َد به من تلك اخلواطِر‬
And if the renewal of pleasures and the
development of desires continue, then everything
،‫وإذا داَم االستجداُد ِلّلذات واالستحداُث للشهوات‬
that he finds and creates from them will have a ‫كان لكل ما يستجّد ه ويستحدُثه منهما حّظ من ُك َلِف ه‬
share of the costs that bore him and take away his
‫ِمُت‬
mood from it, and this would be an interruption of
his days, and an alleviation of his heart from the
‫ فيكون يف ذلك قْطٌع‬،‫اليت ّله وتقضي وَطَر ه منه‬
habit of being disturbed by his thoughts. .‫ وختفيٌف عن قلِبه ّمما عادُته التأّذي به من ِفَك ِر ه‬،‫ألياِم ه‬
Among them is that he should prepare for himself
among his confidants whom he trusts because of
،‫ومنها أْن ُيِعّد لنفِس ه من خاّصته َم ن َيثُق ِلموّدهتم له‬
their affection for him and their compassion for ‫ فيجاذهبم ما جيُد ه يف نفِس ه لُيَعِّر فوه‬،‫وشفقتهم عليه‬
him, so he will attract them with what he finds in
himself so that they will make him aware of the ‫ وخُت ّيُله إليه من الِف َك ِر‬،‫بطالَن ما حتّد ُثه به نف ه‬
falsehood of what his soul is telling him and the ‫ُس‬
bad thoughts he is imagining, out of hope that they ‫ وَتصّح يف نف ه من أقاوي هم‬،‫ تأِّس يًا بتحقِق ها‬،‫الرديئِة‬
‫ِل‬ ‫ِس‬
will come true and that their sayings and
admonitions will be valid in his soul. ‫ووْع ِظ هم‬
He will find benefit in suppressing those thoughts,
as the person with physical illness finds in resting
‫فإنه جيد بذلك من النفِع يف َقمِع تلك اخلواطِر ما جيده‬
with the doctors who are able to resist him, who ‫صاحُب املرِض اجلسماّين من اسرتاحِته إىل َم ن يقاوُمه‬
make it easier for him, and hope that he will find
safety and well-being from him.
‫ ومُيّنيه تعّقَب‬،‫ َفُيهّو نه عليه‬،‫من األطباء مما عنده‬
.‫السالمِة والعافيِة منه‬
These are the meanings that the one who makes
this presentation must use to use tricks that are
‫فهذه هي املعاين اليت جيب أْن حَي تاَل هبا صاحُب هذا‬
outside of it, and which he uses to suppress his
thoughts and nullify their actions, or reduce them.
‫ اليت يستظهُر هبا يف‬،‫العرِض من احليِل اخلارجِة عنه‬
.‫ أو تقليِلها‬،‫ وإبطاِل أفعاهِل ا‬،‫قمِع خواطِر ه‬
As for the tricks that he needs to seek help from
within, he prepares a thought with which to
، ‫وأما احليُل اليت حيتاُج إىل أْن يستعَني هبا من داخٍل‬
confront those dangers and obsessions if they ‫فإعداُده ِفَك ًر ا يقاِبُل هبا تلك اخلطرات والوساوِس إذا‬
appear to him, and he takes the place of someone
who argues with an opponent of his about ‫ ويقوُم مقام َم ن حُي اج خصمًا له يف شيء‬،‫عرضْت له‬
something he claims, and he responds to him if he
sees that he has become sick and attached to ‫ فيوِر د عليه إذا رآه قد اعتّل وتعّلق بشيء باطل‬،‫يّد عيه‬
something false, something that refutes that
statement and invalidates that claim against him. ‫ فإنه‬،‫ وُيبِط ُل تلك الدعوى عليه‬، ‫ما ينقُض ذلك القوَل‬
When he does that, he raises a dispute on his own
behalf to defend himself against her, and distorts ،‫ أقاَم من نفِس ه لنفِس ه مناِز عًا حيتج عنها‬،‫مىت فعَل ذلك‬
what her opponent says about him.
.‫ويفسُد قوَل خصِم ها عليه‬
These thoughts are of two types, one of which is a
thought that he prepares to reflect upon himself
‫وتلك الِف َك ُر على نوعني أحدمها ِفَك ٌر ُيِعّد ها الّدكار‬
with when he is healthy and free from illnesses and ‫نفسه هبا وقَت صّح ته وسالمِته من العلِل واألوجاِع يف‬
pains in his body.
‫بدنه‬
The other is a thought that he prepares to present
to himself at the time when he is tempted by some
‫واآلخر ِفَك ٌر ُيِعّد ها ليعرَض ها على نفسه وقَت اندفاِعه‬
type of ailment or disease that befalls him in his ‫ كبالء‬،‫إىل نوع من العلِل واألمراِض َتعِر ُض له يف بدنه‬
body, as an affliction that becomes greater when
his bad thought is small than what he gets from it, ‫ وال‬،‫َيعظُم عند ِفَك ِر ه الرديئِة صغُري ما يناُله منها‬
and his mind does not go to the worst delusions
and the worst suspicions regarding the matter of ‫ وأسوِء الظنون يف أمر‬،‫ُيْذ ِه ُب ِفْك َر ه إىل أردى األوهام‬
his ailment, and his boredom and anxiety intensify
with what he experiences from it. .‫ ويشتد ضجُر ه وقلُقه مبا مَي ّس ه منها‬،‫علته‬
As for the thoughts that he must prepare for when
he is in good health, one of them is to think that
‫فأما الِف َك ُر اليت جيب أن ُيِعّد ها لوقت صّح ِته فمنها أن‬
everything that comes to a person’s mind is ‫يفّك ر يف أّن كّل ما خيطر ببال اإلنسان مما يروُعه‬
something that terrifies him, frightens him, and
makes him think badly of himself, and then he ‫ مث ال يعرُف له شيئًا قريبًا‬،‫وخييُف ه ويسيء ظنه نفسه‬
does not know of anything close to it that would
necessitate it from the causes that lead a person to ‫يوجبه من األسباب اليت تؤّدي اإلنساَن إىل اخلوف‬
،‫وسوِء الظّن كاألمراض الصعبة واألوباء الشاملة‬
fear and mistrust, such as severe diseases,
comprehensive epidemics, close wars, and similar
types of things. The present fears that he is in the
middle of, and he is not sure that any of their ‫واحلروب امللتِح َم ة وأشباِه ها من املخاوف احلاضرة اليت‬
abominations will reach him
‫يتوّس طها وال يأَم ن وصوَل حّظ من مكاِر ِه ها إليه‬
It is a type of obsession that haunts a person's soul,
causing him harm without having a known cause.
،‫فهو نوع من الوساوس اليت هتجس يف نفس اإلنسان‬
.‫فيتأّذى هبا من غري أْن يكون هلا عّلة معروفة‬
The testimonies of acquaintances from people
indicate that insinuations are false, <<and>> that
‫إّن شهادات املعارف من الناس قائمة بأن الوساوس‬
no one should rely on them, enable them in his ،‫ <<و>> أنه ال جيب ألحد أن يركَن إليها‬،‫باطلة‬
conscience, or impose them on him, such that they
disturb his life and distract him from the thought
that is necessary for him and obligatory for him.
‫ حىت ينّغَص هبا‬،‫ ويسّلَطها عليه‬،‫وميّك َنها من ضمريه‬
[The testimonies of acquaintances from people .‫ وأوجب عليه‬،‫ ويشغَله عما الفكرُة فيه ألزُم له‬،‫عيَش ه‬
confirm that insinuations are false, and that no one
should rely on them, enable them in his
conscience, or impose them on him, such that they
disturb his life and distract him from the thought
that is more obligatory for him and obligatory for
him.]
[The testimonies of acquaintances from people
confirm that insinuations are false, that no one
should rely on them, enable them in his
conscience, or impose them on him, until they
disturb his life and distract him from the thought
that is most obligatory for him and obligatory for
him.]
Obsessions may be generated either by a one-time
overpowering of a person, or by Satan who is
‫وإن الوساوس رمبا تتوّلد إما من غلبة مّر ة على‬
responsible for harming him for reasons both ‫ أو من ِقَبل الشيطان املتكّف ل باإلضرار به يف‬،‫اإلنسان‬
beginning and end.
.‫أسباب أواله وأخراه‬
If this is true regarding the matter of obsessions,
from whatever direction they appear, then they
‫وإذا حتّق ق هذا من أمر الوساوس فإهنا من أي جهة‬
have no effect, so he must not pay attention to ‫تعِر ض فإنه ال حمصوَل هلا وجب عليه أال يلتفت إليها‬
them at any time when they linger in his
conscience, and make this idea one of the means ‫ وجيعَل هذه الفكرة‬،‫يف وقت ما هتجس يف ضمريه‬
of fighting it.
.‫إحدى ُعَد ِد جماهدِته إياها‬
Among them is that he thinks afterward and strives
against it with the power of his mind, to banish it
‫ لينفيها عن‬،‫ومنها أن يفّك ر بعد وجياهدها بقوة عقله‬
from his conscience, in that everything that ‫ يف أن كل شيء يعرض يف خلده من سوء‬،‫ضمريه‬
presents itself to his mind of bad thoughts about
himself and the reasons for his life, and then he ‫ مث ال جيد أحوال الذين‬،‫الظن بنفسه وبأسباب حياته‬
does not find the conditions of those other than
him from the classes of people similar to his ‫سواه من طبقات الناس مشاهبة حلاله يف إشغال قلوهبم‬
condition in that their hearts are preoccupied with
him with what his heart is preoccupied with, and ‫ واكرتاثهم مبا يكرتثه وارتياعهم‬،‫منه مبا يشتغل به قلبه‬
their concern for what he cares about and their
dismay. Because of what terrifies him, this thought ‫ وهو‬،‫ فإن ذلك اخلاطر شيء ال أصل له‬،‫ملا يروُعه منه‬
is something that has no basis, and it is a type of
obsession that was mentioned previously.
‫نوع من الوساوس اليت تقّد م ذكُر ها‬
This is because it is in the nature of people to be
inspired by real fears that bring them closer to
‫وذلك أن من طبائع الناس أن تستملهم املخاوف‬
them, such as the meanings we have enumerated. ‫ فإذا‬،‫احلقيقّية اليت تقرب منهم مثل املعاين اليت عددناها‬
If he finds them devoid of what concerns him and
concerns him, he finds partners in it among those ‫وجدهم أخالء مما يعنيه ويهمه [به] مما جيد هلا فيه‬
who help them in the affairs of their lives as much
as what concerns him, and concerns them with him ،‫شركاء من الذين يعينهم من أمر حياهتم مثل ما يعنيه‬
as much as what concerns him, then this idea
becomes One of his arguments for his bad ‫ فتكون هذه الفكرة إحدى‬،‫ويهمهم منه مثل ما يهمه‬
thoughts and bad thoughts.
 .‫ وظنونه السيئة‬،‫حججه على خواطره الرديئة‬
Among them is to think that every symptom that is
presented to people, such as bad thoughts and bad
‫ومنها أن يفّك ر يف أن كل عرض يعرض للناس من‬
thoughts, which does not seem to have a known ‫الظنون السيئة والفَك ِر الرديئة مما ال يكون له يف الظاهر‬
cause that necessitates it, then that symptom
contradicts him, and he continues to return to it in ‫ وال‬،‫ مث خيالفه ذلك العرض‬،‫سبب معروف يوجبه‬
most of his times, and most of his circumstances.
‫ وأكثر أحواله‬،‫يزال يعاوُده يف عامة أوقاته‬
It is something that is exposed to him by nature
and the disposition of his body.
.‫فإنه شيء عرض له بطبعه ومزاج بدنه‬
And the psychological symptoms that are mixed
with human nature, he should not fear them or
،‫وإن ما امتزج بطبيعة اإلنسان من األعراض النفسانية‬
pay attention to them, as is the norm with physical ‫ كما جرت العادة‬،‫فهو خليق أال خيافه وال يلتفت إليه‬
symptoms, since a person hardly cares about what
he knows is something that is familiar to his ‫به يف األعراض البدنية من أن اإلنسان ال يكاد يكرتث‬
nature, and that is because there is rarely any
person who is not examined by some symptom. ‫ وذلك أنه قّل ما يوجد‬،‫ملا يعلم أنه شيء آلف لطبيعته‬
Physical symptoms occur due to his temperament
and origin of birth, and they continue to occur over ‫أحد من الناس إال وهو ممتحن لعرض من األعراض‬
time
‫ وال يزال يعاوده‬،‫البدنية يقع له يف مزاجه وأصل مولده‬
‫يف األوقات‬
If a person sees that symptom, he experiences it
frequently in his general circumstances, and then
‫فإن اإلنسان إذا رأى ذلك العرض يكثر اعرتاؤه إياه يف‬
he does not suffer from it a calamity that becomes ‫ مث ال يناله منه آفة تعظم عليه ويعجزه‬،‫عامة أحواله‬
too great for him and he is unable to bear it. His
concern for it becomes less after he experiences it ‫ قّل اكرتاثه له بعد جتربته إياه يف سالمته عليه‬،‫احتماهلا‬
in his safety and endures its pain, and his
celebration of it decreases. This must be the case ‫ وقّل حفُله به فكذلك جيب أن يكون مع‬،‫واحتمل أمله‬
with his knowledge that it is something that has
fallen into his nature. The oldest, and the first ‫ واملزاج‬،‫معرفته بأنه شيء وقع له يف الطبع األقدم‬
mood, then his distress eases and his heart feels
that there is nothing bad for him about it ‫ مث ختف غائلته وأشعر قلبه أنه شيء ال مكروه‬،‫األول‬
‫عليه منه‬
This is also similar to the situation of someone who
is harmed by tremendous dreams whose
‫وذلك أيضا شبيه حبال َم ن يتأذى باألحالم اهلائلة اليت‬
misinterpretation he fears. If someone is not ‫ فإن َم ن مل يكن من عادته أن‬،‫خياف سوء تأويلها‬
accustomed to seeing them regularly, and then
sees some of them, it is not necessary for him to ‫ مل يستكره له أن يرتاع‬،‫ مث رأى شيئًا منها‬،‫يراها دائبا‬
be terrified by what he sees of them, and his heart
is preoccupied with it. But if seeing tremendous ‫ فأما إذا صار رؤية‬،‫ ويشتغل قلبه به‬،‫ملا يراه منها‬
dreams becomes a habit for him, He had many
experiences with her, and he did not find any ‫ ومل يتعقب‬،‫ وكثرت جتاربه هلا‬،‫األحالم اهلائلة عادة له‬
objectionable interpretation for any of them. He
had to not care after knowing that this was ‫ وجب عليه أال يكرتث‬،‫لشيء منها تأويال مكروها‬
something that happened to him, of course, and
the mood <<with>> was something that terrified
‫بعد معرفته بأن ذلك شيء وقع له بالطبع واملزاج‬
and horrified her, so this idea would be one of the ‫ فتكون هذه‬،‫<<بـ>> شيء مما يروع ويهول منها‬
thoughts with which he met his bad thoughts.
[This is also similar to the situation of someone
who is harmed by tremendous dreams whose
.‫الفكرة إحدى الفكر اليت تقابل هبا خواطره الرديئة‬
misinterpretation he fears. If someone is not
accustomed to seeing them regularly, and then
sees some of them, it is not necessary for him to
be terrified by what he sees of them, and his heart
is preoccupied with it. But if seeing tremendous
dreams becomes a habit for him, He had many
experiences with it, and he did not find a hateful
interpretation for any of it. He had to not care after
knowing that this was something that happened to
him, of course, and he was in the mood for
something that terrified and horrified about it, so
this idea would be one of the thoughts with which
he met his bad thoughts.]
Among them is to think that God, Blessed and
Most High, has given causes and reasons to
‫ومنها أن يفكر يف أن اهلل تبارك وتعاىل جعل لكل ما‬
everything that forms, corrupts, arises, and is ‫يكّو ن ويفسد وينشأ ويبلى مما خيلقه يف هذا العامل من‬
destroyed by what He creates in this world,
including plants, animals, and others. ‫النبات واحليوان وغريمها علال وأسبابا‬
None of it is good except for a reason that is a
precursor to its goodness, and none of it is
‫فال يصلح شيء منها إال لسبب يكون مقدمة‬
corrupted except for a reason that is a prelude to ‫ وال يفسد منها إال لسبب يكون مقدمة‬،‫لصالحه‬
its corruption, and this is the principle upon which
the world was arranged, and it is an ongoing ruling, ،‫ وأن هذا هو األصل الذي رتب عليه العامل‬،‫لفساده‬
and a valid command to observe in everything that
is considered to be that in it, whether inanimate, ‫ وأمر صحيح باملشاهدة يف كل ما‬،‫وهو حكم مستمر‬
plant, or animal.
.‫يعترب ذلك فيه من مجاد أو نبات أو حيوان‬
An example of this is that we have never seen a
building standing on its foundation, and it was
‫ فاهندم‬،‫ومثال ذلك أنا مل نر قّط بنيانًا قائما على أصله‬
demolished all at once without any problem in ‫دفعة من غري أن يعرض له يف ذاته عارض يشعث أو‬
itself causing it to become discolored or cracked,
or it collapsed before it was demolished, and ‫ ومن غري أن يقصده‬،‫ أو تداعى قبل اهندامه‬،‫يصدع‬
without someone intending to demolish it from
outside. .‫قاصد باهلدم من خارج‬
Likewise, we have never seen a burning lamp
whose wick did not burn out, whose oil material
‫ ومل‬،‫وكذلك مل نر قّط مصباحا موقدا مل حترتق فتيلته‬
did not deplete, and which reached it as much as ‫ ووصل إليه منها القدر الذي‬،‫تفن مادته من الدهن‬
the wick needed without too much drowning it, or
too little drying it out, and no outsider was present ،‫ أو قلة جتففه‬،‫حتتاج إليه الفتيلة من غري كثرة تغرقه‬
to it by extinguishing a dampener of water, wind,
or blowing by a blower. , or other aspects of ‫ومل يعرض هلا عارض من خارج بإطفاء مطف من‬
extinguishing.
‫ أو غري ذلك من وجوه‬، ‫ أو نفِخ نافٍخ‬،‫ أو ريح‬،‫ماء‬
.‫اإلطفاء‬
Likewise, a person’s life cannot be suddenly ended
without an internal or external external factor that
‫فكذلك حياة اإلنسان ال جيوز أن تبطل فجأة من غري‬
spoils it, unless it reaches the level of aging and ‫أن يعرض هلا عارض من داخل أو خارج يفسدها ما‬
annihilation that are inevitable in the end.
 ‫مل يبلغ مبلغا من اهلرم والفناء اللذين ال بّد منهما يف‬
‫آخر األمر‬
In representation, the lamp is life, the wick is the
body, the fat is food, and the symptoms that
،‫ والفتيلة هي اجلسم‬،‫فاملصباح يف التمثيل هي احلياة‬
extinguish the lamp are the pests that afflict a ‫ واألعراض املطفئة للمصباح هي‬،‫والدهن هو الغذاء‬
person from outside, such as heat, cold, beating,
shock, injury, and the like.
‫ مثل احلّر‬،‫اآلفات اليت تصيب اإلنسان من خارج‬
.‫والربد والضرب والصدم واجلرح وما أشبهها‬
If a person protects himself from the evils that
come from outside and avoids them, and takes
‫فإذا حتّر ز اإلنسان من اآلفات اليت ُتنال من خارج‬
care of himself in his food, food and drinks, and the ،‫ وتدّبر نفَس ه يف غذائه من مطاعِم ه ومشارِبه‬،‫وتوقاها‬
facilities of his life in the best way possible, and his
body, which is like a wick, is not destroyed by wear ‫ ومل يفن جسمه‬،‫ويف مرافق حياته التدبَري األفضَل‬
and tear and age, then the invalidation of his life
has no meaning, and it is not permissible in the ‫ مل يكن لبطالن‬،‫الذي هو نظري الفتيلة بالبلى واهلرم‬
mind, just as it is not permissible The invalidity of
the light of a lamp without its extinguishing being ‫ كما ال جيوز‬،‫ ومل جيز ذلك يف العقل‬، ‫حياته معىّن‬
preceded by the things we have described, so this
idea is one of the things that confront the bad ‫بطالن ضوء املصباح من غري أن يكون لطفوئه مقدمة‬
thoughts that object to a person in his fear for his
life and survival.
‫ فتكون هذه الفكرة مما‬،‫من األشياء اليت وصفناها‬
‫يقابل به اخلواطر الرديئة املعرتضة على اإلنسان يف‬
.‫خوفه على حياته وبقائه‬
Among them is that he thinks that every thing is
one of the things that was created by causes and
‫ومنها أن يفكر يف أن كل شيء من األشياء اليت‬
causes, so he is prepared to establish a great ‫ فإنه يتهيأ الوقوف باحلكم‬،‫تكّو نْت بأسباب وعلل‬
judgment on what was based on his nature, such
as the length or shortness of its duration, and the ‫اجلليل على ما أّس س عليه يف طباعه من طول مّد ة أو‬
speeding up and slowing down of events that
destroy it, and there are signs for this of the same ،‫ وإسراع احلوادث املتلفة له وإبطائها عنه‬،‫قصرها‬
composition.
.‫ويوجد لذلك أمارات من نفس تركيبه‬
An example of this is that if we see a building with
strong foundations, a solid foundation, and thick ‫ وثيقًا‬،‫واملثال يف ذلك أنا إذا رأينا بنيانًا قويا أركانه‬
walls, made of free clay, neither marshy nor sandy, ‫ ليست‬،‫ معموًال من طني حر‬،‫ كثيفًا حيطاُنه‬،‫أساسه‬
we infer from its workmanship that the period of
its construction will be prolonged, and that the ‫ استدللنا من صنعته على تطاول‬،‫فيه سبخّيًة وال رملّيًة‬
causes of its collapse and demolition will be slowed
down unless it is exposed to it from outside ‫ وإبطاء أسباب التداعي والتهّد م عنه ما مل‬،‫مّد ة عمارته‬
something that destroys its structure.
.‫يعرض له من خارج ما ينقض تركيبه‬
Likewise, a person may indicate the survival that is
hoped for him, or that he fears otherwise, by signs.
،‫وكذلك اإلنسان قد يستدل على ما يؤّم ل له من بقاء‬
These signs are present either in his body, or in his ‫ فتلك‬،‫أو خياف عليه من خالف ذلك بعالمات‬
soul.
.‫ وإما من قبل نفسه‬،‫العالمات توجد إما من قبل بدنه‬
As for taking it from his body, this is like the
doctor’s inference based on what he sees of the
‫ فنحو استدالل الطبيب ملا‬،‫أما أخذها من قبل بدنه‬
body’s shape and composition in strength or ‫يرى من هيئة البدن وتركيبه يف القوة أو الضعف على‬
weakness according to the state of the life span,
whether long or short. ‫حال مدة العمر يف الطول أو القصر‬
For when he sees food machines that are weak and
unable to be accepted well, and he sees organs
‫فإنه مىت رأى آالت الغذاء ضعيفة غري قابلة قبوال‬
that are poorly constructed, and their owner is ‫ وصاحبها‬،‫ ورأى األعضاء السخيفة الرتكيب‬،‫جيدا‬
unhealthy and almost free from being afflicted
with some disease from time to time, he infers by ‫مسقاما ال يكاد خيلو من أن يعرتيه شيء من األمراض‬
this that the period of life is not long, and if he sees
the structure other than that, it is consistent in ‫ استدل بذلك على أن مدة‬،‫يف الوقت بعد الوقت‬
strength. The quality of food acceptance is a ruling
on what this structure requires of longevity. ‫ فإذا رأى البنية على خالف ذلك من‬،‫العمر ال تطول‬
‫ حكم مبا تقتضيه‬،‫ وجودة قبول الغذاء‬،‫استحكام القوة‬
.‫تلك البنية من طول العمر‬
As for him taking it from himself, the astrologers
inferred from the rulings of those who knew about
‫وأما أخذها من قبل نفسه فكاستدالل أصحاب‬
his birth, including kings and others, about the ‫التنجيم من قبل أحكام من يقفون على مولده من‬
amounts of lifespans in length or shortness.
‫امللوك وغريهم على مبالغ األعمار يف الطول أو القصر‬
This is an industry of great importance and great
danger. It has been used and used by peoples from
‫ قد‬,‫ عظيمة اخلطر‬,‫فإن هذه صناعة جليلة القدر‬
nations of different homelands, people from ,‫تعاطاها واستعملها أقوام من أمم متبايين األوطان‬
different countries, with no illusion of coming
together and colluding to invent a science that has ‫متنازحي البالد ال يتوهم به التالقي والتواطؤ على‬
no basis, even though their homes were far apart,
agreeing on the principles of this industry, inferring ‫ مع تنائي ديارهم‬,‫اخرتاع علم من العلوم ال أصل له‬
its validity, and then extracting branches from it. .
‫ مث‬,‫ استدلوا صحتها‬,‫متفقني على أصول هلذه الصناعة‬
.‫استخرجوا منها فروعا‬
Understand that, although it is permissible for
them to make mistakes in many of what they
‫فهم وإن كان اخلطأ جائزا عليهم يف كثري مما يقضون‬
decide, it is not permissible for them to make such ‫ فإنه ال جيوز عليهم مثل ذلك اخلطأ يف جليله‬,‫به‬
mistakes in its greatness
Since they were only referring it to principles that,
despite their agreement on them, were not
‫إذ كانوا إمنا يردونه إىل أصول ال خيلو مع اتفاقهم‬
without the possibility that they were either taken ‫ والوحي ال‬,‫عليها إما أن تكون مأخوذة عن وحي‬
from revelation, and in revelation it is not
permissible to make mistakes or lies, or they were ‫ أو مستنبطة من عقول‬,‫جيوز فيه اخلطأ أو الكذب‬
deduced from minds that agreed upon them, then
it is also not permissible for their agreement to be ‫ فال جيوز أيضا أن يكون اتفاقها على‬,‫اتفقت عليها‬
false, so if the state of this industry is as we
mentioned. Then, from its rulings, an indication ,‫ فإذا كانت حال هذه الصناعة على ما ذكرنا‬,‫باطل‬
was derived that indicates to a person the
longevity of his life, or a door to happiness in which ‫مث استنبطت من أحكامها داللة تدل اإلنسان على‬
he must live, and in which his confidence must be
firm.
‫ أو باب من أبواب السعادات وجب أن‬,‫طول عمره‬
 .‫ وتستحكم ثقته به‬,‫يسكن إىل ذلك‬
And when the two meanings are combined in the
soul and the body, then the body is not found at
‫ فلم يوجد‬,‫ومىت اجتمعت الداللتان يف النفس والبدن‬
the root of the structure sick and sick, nor is its ‫ وال قواه خمتلفة‬,‫البدن يف أصل البنية ممراضا مسقاما‬
powers lacking in obtaining its needs of food,
drink, and marriage, and there is no impurity in the ‫ ومل‬,‫عن نيل حاجاته من املطاعم واملشارب واملناكح‬
soul indicating a shortening of the period. It is not
due to bad suspicion or to precipitate fear for ,‫توجد يف باب النفس منحسة تدل على تقصري املدة‬
something that has no reason to necessitate it.
There is no reason that indicates meaning to it, so ‫مل يكن لسوء الظن وال لتعجيل اخلوف مبا ليس له‬
this idea is one of the things that can be invoked in
opposition to harmful obsessions and wonderful ‫ فتكون هذه‬,‫ وال علة تومئ إليه معىن‬, ‫سبب يوجبه‬
thoughts.
,‫الفكرة مما يستظهر به يف معارضة الوساوس املؤذية‬
.‫واخلواطر الرائعة‬
As for the thoughts that should be prepared for the
time of an illness he is exposed to, we have said
,‫وأما الفكر اليت ينبغي أن تعد لوقت علة تعرض له‬
that it is part of the nature of the person with this ‫فقد قلنا إن من طباع صاحب هذا العرض أن يكثر‬
illness to blame himself a lot, due to his bad
thoughts and the poor quality of his idea, to say ‫ ويعظم‬,‫على نفسه لسوء ظنه ورداءة فكرته قليل العلة‬
little about the reason, and to magnify the minor
ones. .‫صغريها‬
Among them is that he thinks about the matter of
nature and its power, and that the Creator, Blessed
‫ وأن اخلالق‬,‫فمنها أن يفكر يف أمر الطبيعة وقوهتا‬
and Most High, has planned in the matter of this ‫تبارك وتعاىل ملا دبره يف أمر هذه اخلليقة من بقاء كل‬
creation, such as the survival of each person within
it for the period that He has determined for Him. ‫شخص منها إىل املدة اليت قدرها له ركب األنفس يف‬
He has installed the souls in the bodies with the
utmost precision and perfection, and has linked ‫ وشّبك‬,‫األبدان تركيبا على غاية اإلحكام واإلتقان‬
them together in a connection that could not be
stronger and more eloquent than it. .‫بينهما تشبيكا ال يكون أقوى وأبلغ منه‬
For this reason, you see the soul of every living
person becoming accustomed to the body that it
‫فلذلك ترى نفس كل حي تألف البدن الذي حتله إلفا‬
replaces as a companion, with no purpose behind ‫ حىت إن اإلنسان لتصيبه‬,‫ال يكون وراءه غاية‬
it, to the point that a human being is afflicted with
wonders of pain and pain, and befalls him with ‫ وتناله النكبات‬,‫العجائب من اآلالم واألوجاع‬
terrible calamities such as beatings, wounds,
fractures, bruises, cuts, and mutilations, so she ‫الفادحة من الضرب واجلرح والكسر والرض والقطع‬
endures all of that and lives with it.
.‫ وتعيش معه‬,‫ فتحتمل كل ذلك‬,‫واهلتك‬
As well as the terrible symptoms of hunger and
thirst, and the diseases that linger on him, dulling
,‫وكذلك األعراض الفظيعة من اجلوع والعطش‬
his mind, dulling his senses, and preventing him ‫ وتبطل‬,‫ فتذهب عقله‬,‫واألمراض اليت تطول عليه‬
from eating the food that is his life for a long time,
so he remains with all of that, and lives with it. ‫ ومتنعه من تناول الغذاء الذي هو حياته مدة‬,‫حواسه‬
‫ ويعيش معه‬,‫ فيبقى على ذلك كله‬,‫طويلة‬
Because of the strength of his soul's attachment to
his body, and the intensity of its clinging to it.
.‫ وشدة تشبثها به‬,‫بسبب قوة إلف روحه جلسده‬
His nature, due to the power of its action in
sustaining life, is the one that tolerates all of this,
‫فطبيعته لقوة فعلها يف إمساك احلياة هي اليت حتتمل‬
and it is the one that strives to repel diseases and ‫ وهي اليت جتتهد يف دفع األمراض واألسقام‬،‫ذلك كله‬
ailments from the body, even if one looked into
the causes of those who are afflicted by difficult ‫ حىت لو نظر يف أسباب الذين تصيبهم‬،‫عن اجلسد‬
diseases, and doctors come to them, he would not
find with him except one abnormality after one, ‫ ملا وجد معه‬،‫ فتختلف إليهم األطباء‬،‫األمراض الصعبة‬
recovering from his illness with the doctor’s
treatment. Rather, with the help of the natural ‫إال الشاذ الواحد بعد الواحد ينتعش من مرضه بعالج‬
doctor, and her diligence in repelling the harm
from itself until the sick person is healed and ‫ واجتهاِدها يف دفع‬،‫ بل مبعونة الطبيب الطبيعَة‬،‫الطبيب‬
saved.
.‫األذى عن ذاهتا حىت يربأ بذلك السقيم ويتخلص‬
Evidence of this is the conditions of those who are
far from doctors’ offices, do not take shelter in the
‫ومن الدليل على ذلك أحوال الذين يبعدون عن‬
presence of illnesses or before them, and eat ،‫ وال حيتمون يف العلل وال قبلها‬،‫مواضع األطباء‬
whatever they desire of choice foods and drinks,
and then the goal of most of them is to recover ‫ويتناولون كل ما يشتهون من خيار األطعمة‬
from their illnesses as long as they do not reach
the point of old age and extinction, and a ‫ مث تكون غاية األكثر منهم أن يربأوا من‬،‫واألشربة‬
comprehensive epidemic does not occur to them
that will destroy them. ‫ ومل يعرض هلم‬،‫عللهم ما مل يبلغوا مبلغ اهلرم والفناء‬
.‫وباء شامل يفنيهم‬
This is evidence of the strength of nature’s
command, and the gentleness of the clash
‫ ولطف االشتباك‬،‫ففي ذلك دليل على قوة أمر الطبيعة‬
between souls and bodies. .‫الذي بني األرواح واألبدان‬
Therefore, a person’s heart should not be inclined
towards every illness that befalls him, that it will
‫ولذلك جيب أال مييل قلب اإلنسان يف كل علة تعرض‬
destroy him or harm him, so that he does not ‫ فيجعل‬،‫له إىل أهنا تتلفه أو تتطاول به فال تقلع عنه‬
abandon it. Thus, the one who is harmed by
compulsive compulsions in the chest makes this ‫املتأذي بوسواس الصدر هذه الفكرة عدة يستظهر هبا‬
idea a tool that he can use as a tool for him at the
time when an illness befalls him. .‫عليها يف وقت ما تعرض له علة‬
Among them is to think also about something
similar to what we have described, which is that
،‫ومنها أن يفكر أيضا يف أمر شبيه هبذا الذي وصفناه‬
God, Blessed and Most High, wanted the ‫وهو أن اهلل تبارك وتعاىل ملا أراد من عمارة هذه الدنيا‬
construction of this world and the survival of its
people in it for the period that He determined. He ‫ كذلك جعل‬،‫وبقاء أهلها فيها إىل املدة اليت قدرها‬
also made the causes of safety in it more common
than the causes of destruction according to the ‫أسباب السالمة فيها أغلب من أسباب اهللكة باحلكم‬
general ruling, and if it were not so, it would not
have been found for other reasons. The public is ‫ ملا وجد ألمور العامة‬،‫ ولو مل يكن كذلك‬،‫األعم‬
strong, and its interests are not organized.
.‫ وال ملصاحلها انتظام‬،‫قوام‬
This is something that exists through observation
when considering people’s conditions
‫وذلك أمر موجود باملشاهدة عند اعتبار أحوال الناس‬
We see people with sound souls, and sound
bodies, limbs, and machines, more than people
‫ والسالمة يف‬،‫فإنا نرى ذوي السالمة يف األنفس‬
with disabilities, such as the deaf, the dumb, the ،‫ أكثر من أويل الزمانة‬،‫األبدان واجلوارح واآلالت‬
blind, and the crippled. In fact, it would hardly
appear that these disabled people have a rank
among those with sound health if they were
‫ بل ال‬،‫ كالصم والبكم والعمي واملقعدين‬،‫والعاهات‬
counted and enumerated. ‫يكاد يظهر هلؤالء املعوقني يف أصحاب السالمة قدر‬
.‫إذا عدوا وأحصوا‬
The same applies to the ruling on the poor and the
needy, who do not have a means of subsistence
‫وكذلك حكم الفقراء واحملاويج الذين ليس هلم قوام‬
with those who are self-sufficient in their .‫من املعاش مع املكتفني أقواهتم من خفاء عددهم فيهم‬
livelihood, due to the small number of them
among them.
This is the rule for those who are spared from
among the sick and those who die due to their
‫وهكذا حكم الذين يسلمون من من املرضى مع الذين‬
small number, unless a comprehensive epidemic ‫يهلكون يف قلة عددهم عندهم ما مل يقع وباء شامل‬
occurs that is one of the rare events of the world
that cannot be measured, and no lesson can be ‫ وال‬،‫يكون من نوادر أحداث العامل اليت ال قياس عليها‬
taken from them because this is something that
only occurs over long periods of time, and between ‫تؤخذ العربة منها ألن ذلك شيء إمنا يعرض يف األزمنة‬
slow ages.
.‫ وبني الدهور املرتاخية‬،‫املتطاولة‬
For this reason, the soul of a person who has not
reached the point of senility and annihilation
‫ومن أجل ذلك جيب أن تكون نفس اإلنسان الذي مل‬
<<and>> has been exposed to ailments must be ‫يبلغ مبلغ اهلرم والفناء <<و>> تعرض له من العلل‬
inclined toward that which has the predominant
rule in worldly affairs, and it must be established ‫ وعليه‬،‫مائلة إىل ما له احلكم األغلب يف أمور الدنيا‬
and structured, so this idea will be one of the
thoughts with which he opposes harmful ‫ فتكون هذه الفكرة من الفكر اليت‬،‫التأسيس والبنية‬
insinuations and bad thoughts.
[For this reason, the soul of a person who has not .‫يعارض هبا الوساوس املؤذية والظنون السيئة‬
reached the point of aging and annihilation and has
been exposed to ills must be inclined towards that
which has the predominant rule in worldly matters,
and it must be established and structured, so this
idea will be one of the thoughts with which he
opposes harmful obsessions and bad thoughts.]
Among them is to think further about the fact that
God Almighty created man as a creation from
‫ومنها أن يفكر بعد يف أن اهلل تعاىل خلق اإلنسان‬
which it is not permissible to be safe from any ‫خلقة ال جيوز أن يسلم معها من أدواء تعرض له يف‬
disease to which he is exposed in his soul and
body, and through His kindness and compassion He ،‫ وجعل بلطفه ورأفته لكل داء دواء‬،‫نفسه وبدنه‬
made a cure for every disease, and differentiated
between those cures in plant species, body parts of ‫ وأجزاء‬،‫وفرق بني تلك األدوية يف أصناف النبات‬
animals, and everything else that He created and
created on this earth. Under it, He has subjected a ‫ وسائر ما كونه وأنشأه فوق هذه‬،‫أبدان احليوانات‬
creation of His servants to track down these
medicines, to seek them, to take them, and to ‫ وسخر خلقا من عباده لتتبع تلك‬،‫األرض وحتتها‬
bring them from distant places, remote countries
on land, the islands of the seas, the shores of
،‫ وتطلبها وتأخذها وجتلبها من املواضع البعيدة‬،‫األدوية‬
rivers, the tops of mountains, and from the ‫ وشاطئ‬،‫ وجزائر البحار‬،‫والبلدان النائية يف الرب‬
stomachs of the medicines and the sea to the cities
and markets until they meet at the place where ‫ ومن بطون األدوية والبحر‬،‫ ورؤوس اجلبال‬،‫األهنار‬
they are sold.
 .‫إىل األمصار واألسواق حىت جتتمع عند باعتها‬
Then he inspired other people to take care to
devise the medical industry, the knowledge of
‫مث أهلم خلقا آخرين العناية باستنباط صناعة الطب اليت‬
which no one with insight would doubt if he ‫ أن أوائلها‬،‫ال يشك صاحب النظر إذا حبث عن أمرها‬
researched it, that the beginnings of it were taken
from a revelation from heaven, or an inspiration ‫ أو إهلام يقوم مقام‬،‫مأخوذة من وحي من قبل السماء‬
that takes the place of revelation, until, by the
power of this industry, they synthesized those ‫ حىت ركبوا بقوة هذه الصناعة تلك األدوية‬،‫الوحي‬
medicines with their amazingly precise weights,
and their gentle and measurable amounts, and ،‫ ومقاديرها اللطيفة املأخذة‬،‫بأوزاهنا العجيبة احلرز‬
they immortalized them in the world. Books for
those after them. .‫وخلدوها يف الكتب ملن بعدهم‬
He should not be under the illusion that all of these
two types, I mean those who bring medicines and
‫وإنه ال ينبغي أن يتوهم أن هذه من الصنفني مجيعا‬
those who synthesize them, were in vain, or ‫ أو لغري‬،‫أعين اجلالبني لألدوية واملركبني هلا كانت عبثا‬
meaningless, pointless, and useless. Rather, he
should know that it is a subjugation of God ‫ بل ينبغي أن يعلم أنه‬،‫ وال جدوى‬،‫ وال طائل‬،‫معىن‬
Almighty to benefit His creation with what He
guided them to and inspired them with, and that if ،‫تسخري من اهلل عز وجل لينفع خلقه مبا هداهم له‬
Likewise, it is necessary that every disease that is
met with its medicine must cure it, and that the ‫ وأنه إذا كان كذلك فمن الواجب أن‬،‫وأهلمهم إياه‬
position of the medicine in relation to the disease
should be in healing the position of food in relation ‫ وأن‬،‫يكون كل داء قوبل بدوائه ال بد من أن يشغيه‬
to the hungry person in satiation, and the position
of water should be in the position of the thirsty in
‫يكون موقع الدواء من الداء يف اإلبراء موقع الطعام من‬
quenching it, since the One who created food is ‫ وموقع املاء من العطشان يف اإلرواء‬،‫اجلائع يف اإلشباع‬
the one who created the medicine, and together
they are two causes of safety. And survival, and it ،‫إذ كان الذي خلق الغذاء هو الذي خلق الدواء‬
is known that the sick person is only strengthened
by recovery as long as he does not reach a state of ‫ ويعلم أن املريض إمنا‬،‫وكانا معا علتني للسالمة والبقاء‬
old age and weariness, and is not pushed into a
comprehensive epidemic in one of three ways: ‫ ومل يدفع إىل‬،‫يقويه الربء ما مل يبلغ حال اهلرم والبلى‬
:‫شامل من األوباء بأحد ثالثة أوجه‬
Either he is ill-mannered when he is healthy in his
body, and he eats food from restaurants and drinks
،‫إما أن يكون يف وقت صحته سيئ األدب يف أمر بدنه‬
so that he does not care what he takes from them, ‫وتناول األغذية من املطاعم واملشارب حىت ال يبايل ما‬
at what time he eats it, or in what quantity he
takes it. Then, due to his bad manners and neglect ‫ وبأي مقدار‬،‫ ويف أي وقت يتناوله‬،‫أخذ منهما‬
of treatment, many foreign matters accumulate in
his body that generate diseases that are difficult ‫ فتجتمع يف بدنه لسوء أدبه وإمهال املعاجلة‬،‫يأخذه‬
for him.
.‫فضول كثرية تولد أمراضا صعبة عليه‬
Or it may be that if one of these illnesses presents
itself to him, he does not hasten to treat it until it
‫وإما أن يكون إذا عرضت له علة من تلك العلل ال‬
goes too far, as he cannot avoid it, and it leads to ،‫ فال ميكنه تالفيها‬،‫يبادر باملعاجلة منها حىت تتمادى به‬
damage.
.‫وتؤديه إىل التلف‬
Or he does not have the authority over himself to
avoid what he is commanded to protect himself
‫وإما أال يكون له سلطان على نفسه يف جتنب ما يؤمر‬
from, so he eats food that harms him and worsens
his illness, and is of help to nature and the doctor
‫ ويزيد يف علته من‬،‫ فيتناول ما يضره‬،‫باالحتماء منه‬
with the disease, so he misses out on recovery and ،‫ ويكون عونا مع الداء على الطبيعة والطبيب‬،‫األغذية‬
safety.
.‫فيفوته الربء والسالمة‬
However, if he is in the opposite of these
conditions, such as he takes good care of himself in
‫فأما إذا كان على ضد هذه األحوال من حسن تدبريه‬
his nutrition during his healthy days so that sticky, ‫لنفسه يف االغتذاء أيام الصحة حىت ال تتولد يف بدنه‬
thick excrement is not generated in his body, and if
he develops a slight deficiency and illness, he ‫ وإذا تولد فيه فضل يسري‬،‫الفضول اللزجة الغليظة‬
hastened to treat him, and did not delay it for a
period of time until the disease became severe and ‫ ومل يؤخره عن وقته إىل أن‬،‫واعتل بادر بالعالج‬
aggravated, and he accepted what the doctor
advised him to do, If he does not take up any of the ،‫ وقبل عن الطبيب ما يشري به‬،‫يستفحل الداء ويتفاقم‬
things that harm him or increase his illness, then
he is destined to be healed and well unless he ‫ فإنه‬،‫فلم يتناول من األشياء ما يضره ويزيد علته‬
reaches the point of old age and extinction, and no
outsider comes to him.
،‫حمكوم له بالربء والعافية ما مل يبلغ مبلغ اهلرم والفناء‬
‫ومل يأته عارض من خارج‬
These meanings, which we said that the examiner
must portray as bad thoughts and bad thoughts in
‫فهذه املعاين اليت قلنا إنه جيب أن يصورها املمتحن‬
himself, are the tricks that he must use to ward off ‫ والظنون السيئة يف نفسه هي احليل‬،‫باخلواطر الرديئة‬
their harm, and if he uses them and keeps them on
his mind at the time of his health and illness, he ‫ وإذا استعان‬،‫اليت جيب أن يستظهر هبا يف دفع أذيتها‬
will not be able to benefit from them in resolving
this disease from his conscience. Or reduce it and ‫ مل‬،‫هبا وجعلها منه على بال يف وقيت صحته وعلته‬
weaken its strength, God willing.
‫ أو‬،‫يعدم االنتفاع هبا يف حسم هذا الداء عن ضمريه‬
.‫تقليله وتضعيف قوته إن شاء اهلل تعاىل‬
This article was completed, and the book was
completed by the praise, grace, strength,
‫ ومت الكتاب حبمد اهلل ومّنه وقوته‬،‫متت هذه املقالة‬
judgment, decree, and will of God, and may God’s ‫ وصلى اهلل على سيدنا حممد‬،‫وحكمه وقضائه ومشيئته‬
blessings, honor, generosity, glory, and glory be
upon our Master Muhammad, the illiterate ،‫النيب األمي وآله وعرتته وصحابته املختارين من بريته‬
Prophet, his family, his family, and his chosen
companions from his wilderness. .‫وشرف وكرم وجبل وعظم‬
[This article was completed, and the book was
completed, thanks to God, from Him, His strength,
His wisdom, His decree, and His will. May God’s
blessings, honor, generosity, reverence, and
greatness be upon our Master Muhammad, the
illiterate Prophet, his family, his family, and his
chosen companions from his wilderness.]
The completion of its writing was completed by the
weak servant, who was hoping for the pardon of
‫ووافق الفراغ من كتابته على يد العبد الضعيف‬
his gentle Lord, Shams al-Din al-Qudsi, praising God ‫ حامدا‬،‫الراجي عفو ربه اللطيف مشس الدين القدسي‬
Almighty for His abundant blessings, praying for His
Prophet Muhammad, who was sent with strong ‫ ومصليا على نبيه حممد‬،‫هلل تعاىل على نعمه السابغة‬
proof, and submitting to Allah and for his sins,
seeking forgiveness. This was on the eighteenth of
‫‪the blessed Shaban of the months of the year eight‬‬
‫‪hundred and eighty-four AH.‬‬
‫املبعوث باحلجة البالغة‪ ،‬ومسّلما ومن ذنوبه مستغفرا‪.‬‬
‫وكان ذلك يف ثامن عشر شعبان املبارك من شهور‬
‫سنة أربع ومثانني ومثامنائة هجرية نبوية‪.‬‬