وَكَمَاAnd asأَنَّthatالْمَرَضَىpatientsالْجُهَّالُthe ignorantقَدْmayيَتَنَاوَلُونَconsumeمَاwhatيَشْتَهُونَthey desireفَلَاso they do notيَحْتَمُونَprotect themselvesوَلَاand they do notيَصْبِرُونَbe patientعَلَىonالْأَدْوِيَةِthe medicinesالْكَرِيهَةِdisagreeableلِمَاbecause ofفِيinذَلِكَthatمِنْofتَعْجِيلٍhasteningنَوْعٍa kindمِنْofالرَّاحَةِcomfortوَاللَّذَّةِand pleasureوَلَكِنَّbutذَلِكَthatيُعَقِّبُهُمْfollows themمِنَofالْآلَامِthe painsمَاthat whichيُعَظِّمُgreatlyقَدْرَهُits valueأَوْorيُعَجِّلَhastenالْهَلَاكَdestructionفَكَذَلِكَso likewiseبَنُوthe children ofآدَمَAdamهُمْthey areجَهَالٌignorantظَلَمُواhave wrongedأَنفُسَهُمْthemselvesيَسْتَعْجِلُhastenأَحَدُهُمْone of themمَاwhatيَرْغَبُهُhis desireلَذَّتَهُfor pleasureوandيَتْرُكُleaveمَاwhatتَكْرَهُهُhe dislikesنَفْسَهُhis selfمِمَّاfrom whatهُوَisلَاnotيَصْلُحُsuitableلَهُfor himفَيُعَقِّبُهُمْso that follows themذَلِكَthatمِنَofالْأَلَمِpainوَالْعُقُوبَاتِand punishmentsإِمَّاeitherفِيinالدُّنْيَاthis worldوَإِمَّاorفِيinالْآخِرَةِthe hereafterمَاwhatفِيهِin itعَظُمَgreatnessالْعَذَابِof the tormentوَالْهَلَاكِand the destructionالْأَعْظَمِthe greatest.
And just as ignorant patients may consume what they desire without protecting themselves or being patient with disagreeable medicines due to the hastening of a kind of comfort and pleasure, that leads them to immense pain or hastening destruction, likewise, the children of Adam are ignorant, they have wronged themselves; one of them hastens what his pleasure desires and leaves what his self dislikes from what is unsuitable for him, hence that leads them to pain and punishments, either in this world or in the hereafter, where there is great torment and the greatest destruction.
وAndالتَّقْوَىpietyهِيَisالِاحْتِمَاءُprotectionعَمَّfrom whatيُضِرُّهُharms himبِفِعْلِby doingمَاwhatيَنْفَعُهُbenefits him.فَإِنَّFor indeedالِاحْتِمَاءَprotectionعَنْfromالضَّارِّthe harmfulيَسْتَلْزِمُnecessitatesاِسْتِعْمَالَthe useالنَّافِعِthe beneficial.وَأَمَّاAnd as forاِسْتِعْمَالَthe useالنَّافِعِthe beneficialفَقَدْit mayيَكُونَbeمَعَهُwith itأَيْضًاalsoاِسْتِعْمَالٌthe useالضَّارِّthe harmful.فَلَاSo notيَكُونَbeصَاحِبُهُits ownerمِنَofالْمُتَّقِينَthe pious.وَأَمَّاAnd as forتَرْكِleavingاِسْتِعْمَالِthe useالضَّارِّthe harmfulوَالنَّافِعِand the beneficialفَهَذَاthisلَاdoes notيَكُونُbeفَإِنَّfor indeedالْعَبْدُthe servantإِذَاifعَجَزَhe is unableعَنْfromتَنَاوُلِconsumingالْغِذَاءِfoodكَانَhe isمُغْتَذِيًاnourishedبِمَاwith whatمَعَهُhe hasمِنَfromالْمُوَادِّthe substancesالَّتِيwhichتُضِرُّهُharm himحَتَّىuntilيَهْلِكَhe perishes.وَلِهَذَاAnd for this reasonكَانَتْwasالْعَاقِبَةُthe consequenceلِلتَّقْوَىof pietyوَلِلْمُتَّقِينَand for the piousلَأَنَّهُمْbecause theyالْمُحْتَمُونَare the protectorsعَمَّfrom whatيُضِرُّهُمْharms them.فَعَاقِبَتُهُمْSo their consequenceالإِسْلَامُis Islamوَالْكَرَامَةُand honor.وَإِنْAnd ifوَجَدُواthey findأَلَمًاpainفِيinالِابْتِدَاءِthe beginningلِتَنَاوُلِof consumingالدَّوَاءِthe medicineوَالْمُحْتَمَىand the protected.كَفِعْلِAs the act ofالْأَعْمَالِthe actionsالصَّالِحَةِrighteousالْمَكْرُوهَةِdisagreeableكَمَاasقَالَHe saidتَعَالَىThe Most HighفِيinالْبَقَرَةِAl-Baqarah.كَتَبَHe has ordainedعَلَيْكُمْupon youالْقِتَالَfightingوَهُوَand it isكَرِهَ لَكُمْdisliked by you.وَعَسَىAnd it may beأَنْthatتَكْرَهُواyou dislikeشَيْئًاsomethingوَهُوَand it isخَيْرٌ لَكُمْbetter for you.وَعَسَىAnd it may beأَنْthatتُحِبُّواyou loveشَيْئًاsomethingوَهُوَand it isشَرٌّ لَكُمْevil for you.وَلِكَثْرَةِAnd due to the abundance ofالْأَعْمَالِthe actionsالْبَاطِلَةِthe falseالْمُشْتَهَاةِdesired.قَالَHe saidتَعَالَىThe Most HighفِيinالنَّازِعَاتِAn-Nazi'at.وَأَمَّاAnd as forمَنwhoخَافَfearsمَقَامَthe position ofرَبِّهِhis Lordوَنَهَىand forbidsالنَّفْسَthe selfعَنْfromالْهَوَىdesireفَإِنَّthen indeedالْجَنَّةَthe Paradiseهِيَisالْمَأْوَىٰthe abode.
And piety is the protection from what harms him by doing what benefits him. For indeed, protection from the harmful necessitates the use of the beneficial. And as for the use of the beneficial, it may also involve the use of the harmful, thus its owner is not among the pious. And as for leaving the use of the harmful and the beneficial, this does not happen. For indeed, when a servant is unable to consume food, he is nourished with what he has from substances that harm him until he perishes. And for this reason, the consequence of piety and the pious is that they are protectors from what harms them; thus their consequence is Islam and honor. And if they find pain in the beginning of consuming medicine and in protection, like the actions of the righteous that are disagreeable, as said by The Most High in Surah Al-Baqarah, "He has ordained upon you fighting and it is disliked by you, and it may be that you dislike something and it is better for you, and it may be that you love something and it is evil for you." And due to the abundance of the false actions that are desired, The Most High mentioned in An-Nazi'at, “And as for the one who fears the position of his Lord and forbids the self from desire, then indeed the Paradise is the abode.”},{
وَكَمَاAnd asقَالَsaidالْأَنْفَالِin Al-Anfal.تَوَدُّونَYou wishأَنْthatغَيْرَthat whichذَاتِis notالشَّوْكَةِthornyتَكُونَmay beلَكُمْfor you.فَأَمَّاAs forمَنwhoلَمْhas notيَحْتَمِprotectedفَإِنَّthen indeedذَلِكَthatسَبَبٌis a causeلِضَرَرِهِfor his harmفِيinالْعَاقِبَةِthe end.وAndمَنwhoتَنَاوَلَconsumesمَاwhatيَنْفَعُهُbenefits himمَعَwithيَسِيرٍa littleمِنَofالتَّخْلِيطِthe mixingفَهُوَhe isأَصْلَحُbetterمِمَّنthan one whoاحْتَمَىhas fully protected himself.حَمِيَّةٌA complete protectionكَامِلَةٌcompleteوَلَمْand has notيَتَنَاوَلْconsumedإِلَّاexceptشَيْئًاsomethingيَسِيرًاlittle.فَإِنَّFor indeedالْحَمِيَّةُthe complete protectionالتَّامَّةُcompleteبِلَاwithoutاغْتِذَاءٍnourishment.تَمْرِضُcauses sickness.فَهَكَذَاThus,مِنَthose who **تَرَكَdiscontinueالسَّيِّئَاتِthe wrongsوَكُلَّand allفَعَلَact of good deedsالْحَسَنَاتِrighteous deeds.وَقَدْAnd we haveقَدَّمْنَاpresentedفِيinقَاعِدَةٍa great principleكَبِيرَةٍgreat.أَنَّthatجِنْسَthe typeالْحَسَنَاتِof good deedsأَنْفَعُis more beneficialمِنْthanجِنْسَthe kindتَرْكِof leavingالسَّيِّئَاتِthe bad deedsكَمَاasأَنْthatجِنْسَthe typeالِاغْتِذَاءِof nourishmentمِنْis also ofجِنْسٍthe kindالِاحْتِمَاءِof protection.وَبَيْنَاAnd it is explainedأَنَّthatهَذَاthisمَقْصُودٌgoalلِنَفْسِهِfor itself.وَذَلِكَand thatمَقْصُودٌis aimed atلِغَيْرهِothers by joiningإِلَىas toغَيْرِهothers.
And as said in Al-Anfal, "You wish for that which is not thorny to be for you, but as for the one who has not protected himself, then indeed that is a cause for harm in the end. And as for one who consumes what benefits him with a little of mixing, he is better than one who has fully protected himself. A complete protection requires a nourishment; the complete protection without nourishment causes sickness. Thus, those who leave the wrongs and perform good deeds, as we have established in a great principle that the type of good deeds is more beneficial than the kind of leaving bad deeds, as the type of nourishment also aims for protection. And it is explained that this is a goal for itself and that which is aimed at others by associating with them.
وَكَمَاAnd asأَنَّthatالْوَاجِبُthe obligationالِاحْتِمَاءُprotectionعَنْfromسَبَبٍthe causeالْمَرَضِof illnessقَبْلَbeforeحُصُولِهِits occurrence.وَإِزَالَةِAnd the removalبَعْدَafterحُصُولِهِits occurrence.فَهَكَذَاThus,أَمْرَاضُthe illnesses ofالْقَلْبِthe heartيَحْتَاجُneedsفِيهَاin itإِلَىtoحِفْظٍpreserveالصِّحَّةِthe healthابْتِدَاءًfrom the start.وَإِلَىand toإِعَادَتِهَاrestore itإِنْifعَرَضَit occursلَهُto himالْمَرَضُthe diseaseدَوَامًاconsistently.وAndالصِّحَّةُhealthتُحَفِّظُpreservesبِالمَّثَلِby the sameوَالْمَرَضُand illnessيَزُولُremovesبِالضِّدِّby the opposite.فَصِحَّةُThus the healthالْقَلْبِof the heartتُحَفَّظُis maintainedبِاسْتِعْمَالِby usingأَمْثَالَexamplesمَاof whatفِيهَاis in it.وَهُوَAnd it is whatيَقْوِيstrengthensالْعِلْمَthe knowledgeوَالْإِيمَانَand faithمِنَfromالذِّكْرِthe remembranceوَالتَّفَكُّرِand reflectionوَالْعِبَادَاتِand the worships.الْمَشْرُوعَةِthe lawful.وَتَزُولُAnd it is removedبِالضِّدِّby the opposite.فَتُزَالُthus removedالشُّبُهَاتُthe doubtsبِالْبَيِّنَاتِby the clear proofs.وَتُزَالُAnd it is removedمَحَبَّةُthe loveالْبَاطِلِof falsehoodبِبُغْضِهِby hating it.وَمَحَبَّةُAnd the loveالْحَقِّof the truth.وَلِهَذَاAnd for this reasonقَالَHe saidيَحْيَىYahyaابْنُson ofعَمَّارٍAmar.الْعُلُومُThe sciencesخَمْسَةٌare five.فَعِلْمٌFor knowledgeهُوَisحَيَاةٌthe lifeالدِّينِof the religion.وَهُوَand it isعِلْمٌknowledgeالتَّوْحِيدِof Tawheed.وَعِلْمٌAnd knowledgeهُوَisغِذَاءٌfoodالدِّينِof the religion.وَهُوَand it isعِلْمٌknowledgeالتَّذَكُّرِof remembranceبِمَعَانٍby meaningsالْقُرْآنِof the Quran.
And as it is obligatory to protect from the cause of illness before its occurrence and to remove it after its occurrence, so do heart diseases need preserving the health initially and to restore it if the illness occurs consistently. Health is preserved by using examples of what is in it, and it is what strengthens knowledge and faith from remembrance, reflection, and lawful worships. It is removed by the opposite, thus doubts are removed by the clear proofs, and love of falsehood is removed by hating it, and the love of truth. And for this reason, Yahya bin Amar said, "The sciences are five. Knowledge is the life of the religion, and it is the knowledge of Tawheed, and knowledge is the food of the religion, and it is the knowledge of remembrance with meanings from the Quran.