وَكُلُّAnd everyمِنْهُمَاone of themيَحْصُلُexperiencesبِفُقْدِهِthe pain of its lossأَلَمٌpainوَعَذَابٌand torment
And every one of them experiences pain and torment from its loss.
فَكَمَاJust asأَنَّهُit isمَعَwithصِحَّةِthe healthالْحَسِّof the sensesوَandالْحَرَكَةِthe movementالإرَادِيَّةِ(voluntary)وَandالطَّبِيْعِيَّةِ(natural)
Just as it is with the health of the senses and the movement (both voluntary and natural),
تَحْصُلُone experiencesاللَّذَّةَpleasureوَandالنِّعْمَةَblessing
one experiences pleasure and blessing.
فَكَذَلِكَSo likewiseبِفَسَادِهَاwith its corruptionيَحْصُلُone experiencesالأَلَمَpainوَandالعَذَابَtorment.
So likewise, with its corruption, one experiences pain and torment.
وَلِهَذَاAnd for this reasonكَانَتْthe blessingالنِّعْمَةُis a blessingمِنْfromالنَّعِيمِthe delightsوَهُوَand isمَاwhatيَنعَمُGod bestowsاللَّهُon His servantsبِهِof whatعَلَيْهِمْtherein isمِمَّاand delight.
And for this reason, the blessing is a delight, and what God bestows on His servants is what consists of pleasure and delight.
وَقَالَAnd He saidالتَّكَاثُرُthe competition in abundanceلَتُسْأَلُنَّYou will surely be askedيَوْمَئِذٍthat dayعَنْaboutالنِّعْمِةِthe blessing.أَيْThat is, aboutعَنْits gratitude.
And He said: "You will surely be asked about the blessing that day," referring to its gratitude.
فَسَبَبُThe cause ofاللَّذَّةِpleasureإِحْسَاسٌis the sensationالْمُلَائِمِof what is suitable.وَAndسَبَبُthe cause ofالأَلَمِpainإِحْسَاسٌis the sensationالْمُنَافِيof what is not suitable.
The cause of pleasure is the sensation of what is suitable, and the cause of pain is the sensation of what is not suitable.
لَيْسَNotاللَّذَّةُthe pleasureوَandالأَلَمُthe painنَفْسٌitselfالإِحْسَاسُthe sensationوَandالإِدْرَاكُthe perception.وَإِنَّمَاBut ratherهُوَits outcomeنَتِيجَتُهُand its fruitوَمَقْصُودُهُand its purposeوَغَاياتُهُand its goal.
Pleasure and pain are not the sensation itself and perception, but rather their outcomes, fruits, purposes, and goals.
فَالْمَرَضُThus, illnessفِيهِin itأَلَمٌis painfulلاcannotبُدٌّbe avoidedمِنْهُit.وَإِنْ كَانَAnd although it may beقَدْhas beenيَسْكُنُreduced sometimesأَحْيَانًاsometimesلِمُعَارِضٍbecause of a stronger condition.رَاجِحٍdominant.
Thus, illness necessarily has pain, and although it may be reduced sometimes due to a stronger condition,
فَالْمُقَتَضَىthe necessity for itلَهُliesقَائِمٌin place.يُهَيْجُIt can be stirredبِأَدْنَىby the slightestسَبَبٍcause.
the necessity for it lies in place and can be stirred by the slightest cause.
فَلَاSo there is noبُدٌّavoidanceفِيinالْمَرَضِillnessمِنْofوُجُودِthe existence ofسَبَبٍa causeالأَلَمِfor pain.وَإِنَّمَاAnd however,يَزُولُit is removedالأَلَمُpainبِوُجُودِby the existence ofالْمُعَارِضِthe opposing factors.وَandالرَّاجِحِdominant factors.
So there is no avoidance of the existence of a cause for pain in illness, but pain is removed by the existence of opposing and dominant factors.
وَلَذَّةُAnd the pleasureالْقَلْبِof the heartوَأَلَمُهُand its painأَعْظَمُis greaterمِنْthanلَذَّةِthe pleasureالْجِسْمِof the bodyوَأَلَمِهِand its pain.
And the pleasure of the heart and its pain is greater than the pleasure of the body and its pain.
وَأَعْنِيAnd I meanأَلَمَهُits painوَلَذَّتَهُand its pleasureالنَّفْسَانِيَّيْنِof the spiritual.وَإِنْ كَانَAnd although it may beقَدْthere may beيَحْصُلُoccasionally happenفِيهِin itمِنَofالأَلَمِpainمِنْofجِنْسٍthe kindمَاthat whichيَحْصُلُoccursفِيinسَائِرِallالْبَدَنِthe bodyبِسَبَبِdue toمَرَضٍan illnessالْجِسْمِof the body.
And I mean its pain and pleasure of the spiritual. And although it may happen occasionally from it, pain of the kind that occurs in all of the body due to an illness of the body,
فَذَلِكَthat isشَيْءٌsomethingآخَرٌelse.فَلِذَلِكَTherefore,كَانَthe diseaseالْقَلْبِof the heartوَشِفَاؤُهُand its remedyأَعْظَمُis greaterمِنْthanمَرَضِthe illnessالْجِسْمِof the bodyوَشِفَائِهِand its remedy.
that is something else. Therefore, the disease of the heart and its remedy is greater than the illness of the body and its remedy.
فَتَارَةًSometimesيَكُونُit may beمِنْofجُمْلَةِthe totality ofالشُّبُهَاتِthe doubts.كَمَاAsقَالَsaidالْأَحْزَابُthe groupsفِيَطْمَعُhoping thatالَّذِيthe oneفِيwithقَلْبِهِhis heartمَرَضٌhas a disease.
Sometimes it may be of the totality of the doubts, as said by the groups hoping that the one with a diseased heart.
وَكَمَاAnd asصِنْفِthe classificationالْخَرَائِطِيِّof Al-Kharaitiكِتَابِthe book ofاعْتِلَالِthe afflictionالْقُلُوبِof the heartsبِالأَهْوَاءِby whims.
And as Al-Kharaiti classified the book of the affliction of the hearts by whims.
فَفِيSo inقُلُوبِthe hearts ofالْمُنَافِقِينَthe hypocritesالْمَرَضُis the diseaseمِنْofهَذَاthisالْوَجْهِaspect.
So in the hearts of the hypocrites, there is a disease of this aspect.
مِنْFromجِهَةِthe direction ofفَسَادِthe corruption ofالْاعتقَادَاتِthe beliefs.وَفَسَادٍand the corruption ofالإرَادَاتِthe wills.وَالْمَظْلُومِAnd the oppressedفِيinقَلْبِهِhis heartمَرَضٌhas a disease.
From the direction of the corruption of beliefs and the corruption of wills, the oppressed has a disease in his heart.
وَهُوَAnd it isالأَلَمُthe painالْحَاصِلُthat occursبِسَبَبِbecause ofظُلْمِthe oppression ofالْغَيْرِothers.
And it is the pain that occurs because of the oppression of others.
فَإِذَاSo ifاسْتَوْفَىhe fulfillsحَقَّهُhis rightاشْتَفَىhis heart is healedقَلْبُهُhis heart.
So if he fulfills his right, his heart is healed.
كَمَاAsقَالَHe saidتَعَالَىthe Exaltedالتَّوْبَةُthe Repentance.وَيَشْفِيAnd He healsصُدُورَthe chestsقَوْمٍof a peopleمُؤْمِنِينَthe believers.
As He said, "And He heals the chests of a people of believers" (the Repentance).
وَيَذْهَبُAnd it removesغَيْظَthe rageقُلُوبِهِمof their hearts.
And it removes the rage of their hearts.
فَإِنَّIndeed,ذَهَابُthe removal ofغَيْظِthe rageالْقَلْبِof the heartإِنَّمَاis onlyهُوَtoلِدَفْعِdrive awayالأَذَىthe harmوَالأَلَمِand the painعَنْهُfrom him.
Indeed, the removal of the rage of the heart is only to drive away the harm and the pain from him.
فَإِذَاSo ifاُندِفِعَتْthe harm is driven awayعَنْهُfrom him.الأَذَىthe harmوَاسْتَوْفَىand he fulfillsحَقَّهُhis rightزَالَit removesغَيْظَهُhis rage.
So if the harm is driven away from him and he fulfills his right, it removes his rage.
فَكَمَاJust asإِنْwhenالْإِنْسَانِa personإِذَاwhenصَارَbecomesلَاnotيَسْمَعُhearsبِأُذُنِهِwith his earوَلَاand does notيُبْصِرُseeبِعَيْنِهِwith his eyes.كَانَIt isذَاكَthatمَرَضًاdiseaseمُؤْلِمًاpainful for himلَهُfor him.بِمَاfor whatيَفُوتُهُhe missesمِنَofالْمَصَالِحِthe benefits.
Just as when a person becomes unable to hear with his ear and does not see with his eyes, that is a painful disease for him due to what he misses of the benefits.
وَAndيَحْصُلُhe experiencesلَهُfor himمِنَofالمَضَارِّthe harms.
And he experiences harms for him.
فَكَذَلِكَSo likewiseإِذَاwhenلَمْhe does notيَسْمَعْhearوَandلَمْdoes notيُبْصِرْseeوَandلَمْdoes notيَعْلَمْknowبِقَلْبِهِwith his heartالْحَقَّthe truthمِنَfromالْبَاطِلِthe falsehoodوَandلَمْdoes notيُمَيِّزْdistinguishبَيْنَbetweenالْخَيْرِthe goodوَandالشَّرِّthe evil.وَالْعَيْبِAnd the disgraceوَالْرَّشَادِand the guidance.كَانَThat isذَاكَthat one of the greatestمِنْofأَعْظَمِthe most grievousأَمْرَاضِdiseasesقَلْبِهِof his heart.
So likewise, when he does not hear, and does not see, and does not know with his heart the truth from falsehood, and cannot distinguish between good and evil, and disgrace and guidance, that is one of the greatest diseases of his heart.
وكَماAnd just asأَنَّهُit isإِذَاwhenاشْتَهَىhe desiresمَاwhatيَضُرُّهُharms him.مِثْلَLikeالطَّعَامِthe foodالْكَثِيرِtoo muchفِيinالشَّهْوَةِthe desire.الْكُلِّيَّةِthe total.وَمِثْلَAnd likeأَكْلِeatingالطِّينِthe clayوَنَحْوِهِand the like.
And just as when he desires what harms him, like excessive food in total desire and like eating clay and the like,
كَانَthere isذَاكَthat isمَرَضًاa disease.فَإِنَّهُIndeed,يَتَأَلَّمُhe suffersحَتَّىuntilيَزُولَit goes awayأَلَمُهُthe painبِهَذَاby thisالأَكْلِeatingالَّذِيwhichيُوجِدُcausesأَلَمًاpainأَكْثَرَgreaterمِنَthanالأَوَّلِthe first.فَهُوَSo heيَتَأَلَّمُsuffersإِنْifأَكَلَhe eatsوَيَتَأَلَّمُand suffersإِنْifلَمْhe does notيَأْكُلْeat.
So there is that disease. Indeed, he suffers until the pain goes away by this eating that causes greater pain than the first; so he suffers if he eats and suffers if he does not eat.