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Therefore, it is called a spider layer, and it was necessary for it to be so, although if it were thick, it would have blocked the glacial moisture more from meeting the egg. The reason for that, according to them, is that this layer would be very porous, so that it would not prevent the light carrying the ghost from penetrating to the glacial moisture. As for us, it would not prevent the light of the glacial moisture from penetrating to what is in front of it, so the benefit of the glacial is nullified, even if this layer were thick and dense. This layer has another benefit, which is that it is not devoid of small veins, and those veins have blood that has been transformed into something resembling the glacial in the reticular layer and in this layer also. Therefore, that blood is not very far from the essence of the glacial. Therefore, what seeps from the veins in this layer of blood is suitable for nourishing the glacial from in front of it, because the vitreous moisture only meets it from behind it, so the nourishment that reaches it to the front of the glacial is also reduced. Therefore, the front of the glacial needed nourishment to come to it from this spider layer, and He placed this layer between the glacial moisture and the egg, and did not need another layer between the glacial. And the vitreous, because the vitreous is for the sake of the food of the ice, and it is better for the food to be in contact with the feeder so that it is easy for it to react to it, so that it is easily transformed into something similar to it. And it is not like the egg, for it is better and is harmed by its constant contact with the ice. | ولذلك تسمى طبقة عنكبوتية وإنما احتيج أن تكون كذلك مع أنها لو كانت غليظة لكانت أكثر حجبا للرطوبة الجليدية عن ملاقاة البيضية، والسبب في ذلك أما عندهم فلتكون هذه الطبقة كثيرة التخلخل فلا يمنع نفوذ الضوء الحامل للشبح إلى الرطوبة الجليدية وأما عندنا فلتكون عندنا غير مانعة من نفوذ نور الرطوبة الجليدية إلى ما أمامها فتبطل فائدة الجليدية ولو كانت هذه الطبقة غليظة كثيفة الجرم ولهذه الطبقة فائدة أخرى، وهي أنها لا تخلو من عروق دقاق، وتلك العروق يكون ما فيها من الدم قد استحال إلى مشابهة الجليدية في الطبقة الشبكية وفي هذه الطبقة أيضا، فلذلك يكون ذلك الدم غير بعيد جدا عن جوهر الجليدية فلذلك ما يرشح من العروق التي في هذه الطبقة من الدم يصلح لغذاء الجليدية من قدامها فإن الرطوبة الزجاجية إنما تلاقيها من ورائها فيقل أيضا ما يصل إليها من الغذاء إلى مقدم الجليدية فلذلك احتاج مقدم الجليدية إلى أن يأتيه الغذاء من هذه الطبقة العنكبوتية، وإنما جعل بين الرطوبة الجليدية والبيضية هذه الطبقة ولم يحتج إلى طبقة أخرى بين الجليدية والزجاجية وذلك لأن الزجاجية لأجل غذاء الجليدية والأجاود أن يكون الغذاء ملاقيا للمغتذي ليسهل انفعاله منه فتستحيل إلى مشابهته بسهولة ولا كذلك البيضة فإنها فضل تتضرر بدوام ملاقاتها للجليدية. |
They say: Among us is Marbah al-Ashram, the servant of Abu Bahr al-Qa’id, who had come from the Levant during the days of Qutaybah ibn Muslim. It was not difficult to meet him, and his affair was well-known. | ويقولون: ومنا مربح الأشرم، غلام أبى بحر القائد، الذي كان قدم من الشام أيام قتيبة بن مسلم، وكان لا يرام لقاؤه، وأمره مشهور. |
It is pure justice and true fairness to reduce half of the envious person’s punishment and limit it to some of its amount, because the pain of his envy of you has spared you the burden of half of your anger towards him. | ومن العدل المحض والإنصاف الصحيح أن تحط عن الحسود نصف عقابه، وأن تقتصر على بعض مقداره، لأن ألم حسده لك قد كفاك مؤونة شطر غيظك عليه. |
The arrogance of these people is that they saw evil as good and relied on it. | وغرور هؤلاء أنهم رأوا المنكر معروفا فاتكلوا عليه. |
Jihad of the soul against desire is the foundation of jihad against unbelievers and hypocrites, for a Muslim cannot wage jihad against them unless he has first waged jihad against his soul and desires before he goes out against them. | جهاد النفس والهوى أصل جهاد الكفار والمنافقين فإنه لا يقدر على جهادهم حتى يجاهد نفسه وهواه أولا حتى يخرج إليهم |
he has misled a great multitude of you. did you not understand? | ولقد أضل منكم جبلا كثيرا أفلم تكونوا تعقلون |
arise and warn. | قم فأنذر |
those who violate god’s covenant after its confirmation, and sever what god has commanded to be joined, and commit evil on earth. these are the losers. | الذين ينقضون عهد الله من بعد ميثاقه ويقطعون ما أمر الله به أن يوصل ويفسدون في الأرض أولئك هم الخاسرون |
He immediately went home and made it a shirt for his wife. When morning came, he asked about the shirt and checked it. | فمضى من ساعته الى منزله، فجعله برنكانا لامرأته؛ فلما أصبح، سأل عن القميص، وتفقده. |
did you know that the people of the cave and the inscription were of our wondrous signs? | أم حسبت أن أصحاب الكهف والرقيم كانوا من آياتنا عجبا |
Matter does not have matter, so it cannot occur. If it did occur, the possibility of its existence would precede its existence, and the possibility would exist by itself, not added to anything, even though it is an additional description that cannot be understood to exist by itself. | والمادة لا يكون لها مادة، فلا يمكن أن تحدث، إذ لو حدثت لكان إمكان وجودها سابقا على وجودها وكان الإمكان قائما بنفسه غير مضاف إلى شيء، مع أنه وصف إضافي لا يعقل قائما بنفسه. |
“o my people, enter the holy land which god has assigned for you, and do not turn back, lest you return as losers.” | يا قوم ادخلوا الأرض المقدسة التي كتب الله لكم ولا ترتدوا على أدباركم فتنقلبوا خاسرين |
There is no one on earth with better throats than them. | وليس في الأرض أحسن حلوقا منهم. |
how about when a disaster strikes them because what their hands have put forward, and then they come to you swearing by god: “we only intended goodwill and reconciliation”? | فكيف إذا أصابتهم مصيبة بما قدمت أيديهم ثم جاءوك يحلفون بالله إن أردنا إلا إحسانا وتوفيقا |
We have shown you how to refute your argument in this regard with correct analogy. | وقد وقفناكم على إدحاض حجتكم في ذلك بالقياس الصحيح. |
say, “then bring a scripture from god, more conductive to guidance than both, and i will follow it, if you are truthful.” | قل فأتوا بكتاب من عند الله هو أهدى منهما أتبعه إن كنتم صادقين |
I knew that this was due to something you were fixing in your own affairs or a plot by your enemy. | وعلمت أن ذلك لأمر تصلحه من أمر نفسك أو مكيدة عدوك. |
and the mountains are crushed and crumbled. | وبست الجبال بسا |
My house is cooler, and my provisions are lighter. | وبيتي أبرد، ومؤونتي أخف. |
The subjects feared him. | فهابته الرعية. |
The evidence that they do not fear poverty, and that gathering and withholding are either a habit of theirs or a nature in them, is that you may find the king stingy, even though his kingdom is larger, his tax is more abundant, and his enemy is more peaceful. And you may find someone more prudent and generous than him, even though his kingdom is narrower, his tax is less, and his enemy is more active. | والدليل على أنه ليس بهم خوف الفقر، وأن الجمع والمنع إما أن يكون عادة منهم أو طبيعة فيهم، إنك قد تجد الملك بخيلا، ومملكته أوسع، وخرجه أدر ، وعدوة أسكن، وتجد أحزم منه جوادا، وإن كانت مملكته أضيق، وخرجه أقل، وعدوه أشد حركة. |
He ordered them to tell him the story, and they did. | فأمر هما أن يقصا عليه القصة ففعلا. |
as for those who believe and lead a righteous life—we will not waste the reward of those who work righteousness. | إن الذين آمنوا وعملوا الصالحات إنا لا نضيع أجر من أحسن عملا |
Here he means the pupil of the eye, and he has the right to use this term, but we should have explained this term first so that we understand what is meant by his words and not take it to mean the well-known meaning. | وها هنا يريد بالحدقة المقلة وله أن يصطلح على ذلك ولكنه كان ينبغي أن نبين هذا الاصطلاح أو لا لنفهم المراد من كلامه ولا يحمل على المعنى المشهور. |
If you claim a middle ground, which is the theoretical path, then it must be demonstrated. If you claim to know that by necessity, then how come your opponents and the group that believes in the creation of the world by an ancient will that is not confined by a country and not counted by a number did not share in knowing it with you? | فإن ادعيتم حدا أوسط وهو الطريق النظري فلا بد من إظهاره، وإن ادعيتم معرفة ذلك ضرورة فكيف لم يشارككم في معرفته مخالفوكم والفرقة المعتقدة بحدث العالم بإرادة قديمة لا يحصرها بلد ولا يحصيها عدد؟ |
The king said: O lady, do not ask me about my situation, for that will increase my grief and sorrow. It is a matter that you should not ask me about. | فقال الملك: أيتها السيدة لا تسأليني عن أمري فتزيديني غما وحزنا: فإنه أمر لا ينبغي أن تسأليني عنه. |
[The Seventh Group] They were busy preaching.. and the highest of their intentions are those who speak about the morals of the soul and the qualities of the heart.. from fear and hope.. patience and gratitude and trust.. asceticism and certainty and sincerity and truthfulness. They are arrogant because they think that if they speak about themselves with these qualities.. and call people to them, then they have been described by them.. and they are separated from them except for a small amount that the common Muslims do not separate from.. and their arrogance is the basis of arrogance because they admire themselves to the utmost.. and they think that they have not delved into the science of love except that they are among those saved with Allah the Most High and that they are forgiven for their memorization of the words of the ascetics while they are eternally free from action. And these are more arrogant than those who came before them because they think that they are making Allah and His Messenger beloved.. and they were not able to achieve the details of sincerity except while they were sincere, and they did not stand on the sins of the faults of the soul except while they were free from them.. and so are all the qualities.. and they are more beloved in this world than anyone else.. and they show asceticism in this world due to their intense eagerness for this world.. and the strength of their desire for it.. They urge sincerity, but they are not sincere. They show that they call to Allah, but they are fleeing from Him. They frighten with Allah, but they are secure from Him. They remind people of Allah, but they forget Him. They seek to draw close to Allah, but they are distant from Him. They criticize blameworthy traits, but they are characterized by them. They turn people away from creation, but they are the most eager for creation. If they were prevented from their gatherings in which they call people to Allah, the earth would be too narrow for them. They claim that their goal is to reform creation. If one of their peers appeared, one whom creation turned to and who was reformed by his hands, he would die of grief and envy. If one of those who frequented him praised some of his peers, he would be the most hated of Allah’s creation to Him. These people are the most arrogant and the furthest from warning and returning to the right path. | [الفرقة السابعة] اشتغلوا بالوعظ.. وأعلاهم نية من يتكلم فى أخلاق النفس وصفات القلب.. من الخوف والرجاء.. والصبر والشكر والتوكل.. والزهد واليقين والإخلاص والصدق وهم مغرورون لأنهم يظنون بأنفسهم إذا تكلموا بهذه الصفات.. ودعوا الخلق إليها فقد اتصفوا بها.. وهم منفكون عنها إلا عن قدر يسير لا ينفك عنه عوام المسلمين.. وغرورهم أساس الغرور لأنهم يعجبون بأنفسهم غاية الإعجاب.. ويظنون أنهم ما تبحروا فى علم المحبة إلا وهم من الناجين عند الله تعالى وأنهم مغفور لهم بحفظهم لكلام الزهاد مع خلودهم من العمل وهؤلاء أشد غرورا ممن كان قبلهم لأنهم يظنون أنهم يحببون فى الله ورسوله.. وما قدروا على تحقيق دقائق الإخلاص إلا وهم مخلصون ولا وقفوا على خطايا عيوب النفس إلا وهم عنها منزهون.. وكذلك جميع الصفات.. وهم أحب فى الدنيا من كل أحد.. ويظهرون الزهد فى الدنيا لشدة حرصهم على الدنيا.. وقوة رغبتهم فيها.. ويحثون على الإخلاص وهم غير مخلصين.. ويظهرون الدعاء إلى الله وهم منه فارون ويخوفون بالله وهم منه آمنون ويذكرون بالله وهم له ناسون.. ويقربون إلى الله تعالى وهم منه متباعدون.. ويذمون الصفات المذمومة وهم بها متصفون ويصرفون الناس عن الخلق وهم على الخلق أشدهم حرصا.. لو منعوا عن مجالسهم التى يدعون فيها الناس إلى الله لضاقت عليهم الأرض بما رحبت ويزعمون أن غرضهم إصلاح الخلق.. ولو ظهر من أقرانه أحدهم ممن أقبل الخلق عليه ومن صلحوا على يديه لمات غما وحسدا.. ولو أثنى واحد من المترددين إليه على بعض أقرانه لكان أبغض خلق الله تعالى إليه، فهؤلاء أعظم الناس غرورا وأبعدهم عن التنبيه والرجوع إلى السداد. |
and they will approach one another, inquiring. | وأقبل بعضهم على بعض يتساءلون |
he said to his people, “do you not fear? | إذ قال لقومه ألا تتقون |
or do they say, “a poet—we await for him a calamity of time”? | أم يقولون شاعر نتربص به ريب المنون |
I said: What made you so energetic? | قلت: فما كان ينشطكم؟ |
He said: Good, beautiful, and great management. | قال: حسن جميل، وتدبير كبير. |
He said: As for the fat, it is what grows from the nerves as gum. | قوله: أما الدسومة فليكون ما ينبت منه من العصب علكا. |
in sheba’s homeland there used to be a wonder: two gardens, on the right, and on the left. “eat of your lord’s provision, and give thanks to him.” a good land, and a forgiving lord. | لقد كان لسبإ في مسكنهم آية جنتان عن يمين وشمال كلوا من رزق ربكم واشكروا له بلدة طيبة ورب غفور |
When they stood up, he said: “The loss of chivalry.” | فلما قاموا قال: " إسقاط المروءة ". |
When he was told about his condition, he would belittle him and belittle his status. | فكان إذا أخبر بحاله، استخف بأمره، وصغر من شأنه. |
His saying: And its softest at the mouth of the stomach. The lining of the stomach at its mouth is softer because this place of it needs its sense to be strong in order for its perception of hunger to be intense. It is only like this if its mass is soft in order for it to be more receptive to the reaction by which the sense is affected. | قوله: وألينها عند فم المعدة إنما كانت بطانة المعدة عند فمها ألين لأن هذا الموضع منها يحتاج أن يكون حسه قويا ليشتد إدراكه للجوع وإنما يكون كذلك إذا كان جرمه إلى لين ليكون أقبل للانفعال الذي به الحس. |
we bestowed upon david favor from us: “o mountains, and birds: echo with him.” and we softened iron for him. | ولقد آتينا داوود منا فضلا يا جبال أوبي معه والطير وألنا له الحديد |
Then Muawiyah followed his actions and sought his footsteps, so his affairs were organized and his life was prolonged. | ثم اقتفى معاوية فعله، وطلب أثره، فانتظم له أمره، وطالت له مدته. |
The Messenger of Allah, peace and blessings be upon him, would perform witr prayer every night, at the beginning, middle, or end of the night, performing witr prayer at dawn. | من كل الليل قد أوتر رسول الله صلى الله عليه وسلم من أول الليل وأوسطه وآخره فانتهى وتره إلى السحر |
As for him who feared to stand before his Lord and he restrained his ego from his whims, Paradise will be his refuge. | وأما من خاف مقام ربه ونهى النفس عن الهوى فإن الجنة هي المأوى |
but whoever repents after his crime, and reforms, god will accept his repentance. god is forgiving and merciful. | فمن تاب من بعد ظلمه وأصلح فإن الله يتوب عليه إن الله غفور رحيم |
And if it is, and I seek refuge in God, in agreement, then God has opened a door to the destruction of my money, because then he will be as weak as the money of someone above me. | وإن كان وأعوذ بالله موافقا، فقد فتح الله على مالي بابا من التلف، لأنه حينئذ يسير في مالي كسيري في مال من هو فوقي. |
and he pulled out his hand, and it was white to the onlookers. | ونزع يده فإذا هي بيضاء للناظرين |
Then he opens his mouth as someone yawns, but you don't see his tongue at all. | ثم يفتح فاه كما يصنع من يتثاءب، فلا ترى له لسانا البتة. |
Humility is that you accept the truth from anyone who brings it, even if they are young. Whoever accepts the truth from whoever brings it to him, whether they are young or old, whether he loves them or not, then he is humble. Whoever refuses to accept the truth because he regards himself as too important beside it, or as compared to the person who speaks it to him, then he is arrogantly proud. | التواضع أن تقبل الحق من كل من جاء به وإن كان صغيرا فمن قبل الحق ممن جاء به سواء كان صغيرا أو كبيرا وسواء كان يحبه أو لا يحبه ، فهو متواضع ومن أبى قبول الحق تعاظما عليه فهو متكبر |
Let the principles of these matters be accepted from the prophets! Let them accept the principles of these matters from the prophets and believe in them, for reason does not reject them, and let them leave the search for the quality, quantity and essence. | فلتتقبل مبادئ هذه الأمور من الأنبياء! فلتتقبل مبادئ هذه الأمور من الأنبياء وليصدقوا فيها إذ العقل لا يحيلها، وليترك البحث عن الكيفية والكمية والماهية. |
Verily, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding, who remember Allah while standing or sitting or lying on their sides and give thought to the creation of the heavens and the earth, saying: Our Lord, You did not create this aimlessly, exalted are You above such a thing, so protect us from the punishment of the Fire. | إن في خلق السماوات والأرض واختلاف الليل والنهار لآيات لأولي الألباب الذين يذكرون الله قياما وقعودا وعلى جنوبهم ويتفكرون في خلق السماوات والأرض ربنا ما خلقت هذا باطلا سبحانك فقنا عذاب النار |
And if it were like that, he would not have been able to carry his head, so he was made neckless, so it would be impossible for him to vote from his mouth and it would be impossible for him to eat without something extended that reaches the ground to take food from the grass, and that extended thing could be a machine with which he breathes, so he created the trunk, and that trunk is his nose, and yet he made a machine with which he takes what he takes by himself or by himself, and he made its end solid so that he could cut grass and other things, so the elephant’s nose takes the place of the hand, and its socket is his trunk that connects it to his mouth, which is at the top of his mouth. And among the characteristics of man is that he is the weakest animal in smell, so he is able to perceive the smell by evaporation and heating due to scratching and the like, and the nose begins from the bottom wide then narrows upwards, as for its width from the bottom, it takes in a lot of air, and as for its narrowness at the top, it allows what accompanies the inhaled air from the breeze and the like to penetrate inside, and it only began from the bottom upwards, and it did not happen or have an upper part opposite the smelling machine, so that the air drawn to the lungs would ascend and descend according to its attraction, and likewise because of the impossibility of a vacuum, and this is like in pipes Which works to attract water in it to make it impossible to be empty, and at the top of the nose there are two very fine openings that penetrate into the eyes, opposite the greatest position, and through them sharp smells and others penetrate into the eyes, and for this reason the eyes are harmed by the strong smell of saffron, and for this reason also they tear up when smelling something like onions, and from these two openings the thick waste that is inside the eyes is expelled, and it is what thickens when tears are expelled. | ولو كان كذلك لم يتمكن من حمل رأسه فلذلك جعل عديم العنق، فلذلك تعذر تصويته من فمه وتعذر أكله بدون شيء ممتد يصل إلى الأرض ليأخذ به الغذاء من العشب وذلك الممتد يمكن أن يكون آلة يتنفس بها فلذلك خلق الخرطوم وذلك الخرطوم هو له أنف ومع ذلك فقد جعل آلة يتناول بها ما يتناوله بنفسه أو بشأن وجعل طرفها صلبا ليتمكن به من قطع العشب وغيره فلذلك أنف الفيل يقوم له مقام اليد ومأخذه خرطومه يوصله إلى فمه وهو في أعلى فمه ومن خصائص الإنسان أنه أضعف الحيوان شما، فلذلك هو محتال على إدراك الرائحة بالتبخر والتسخين بسبب الحك ونحوه والأنف يبتدئ من أسفل واسعا ثم يتضايق إلى فوق أما سعته من أسفل فليأخذ هواء كثيرا، وأما ضيقه في أعلاه فليمكن ما يصحب الهواء المستنشق من النسيم ونحوه من النفوذ إلى داخل، وإنما ابتدأ من أسفل إلى فوق، ولم يحصل أو له فوق بحذاء آلة الشم، وذلك ليكون الهواء المجذوب إلى الرئة صعود ونزول معين على انجذابه وكذلك لاستحالة الخلاء وهذا كما في الأنابيب التي تعمل لانجذاب الماء فيها لأجل استحالة الخلاء، وعند أعلى الأنف منفذان دقيقان جدا ينفذان إلى داخل العينين بحذاء الموق الأعظم وفيهما تنفذ الروائح الحادة وغيرها إلى داخل العينين ولذلك تتضرر العينان برائحة الصنان القوي ولذلك أيضا تدمع عند شم مثل البصل ومن هذين المنفذين تندفع الفضول الغليظة التي في داخل العينين وهي التي تغلظ عند الاندفاع بالدموع. |
follow what was revealed to you from your lord. there is no god but he. and turn away from the polytheists. | اتبع ما أوحي إليك من ربك لا إله إلا هو وأعرض عن المشركين |
He said: What do you think of someone who satirizes me like this? | فقال: ما ترى فيمن هجاني بهذا؟ |
We have enjoined upon humanity to be good to his parents. His mother carried him in weakness upon weakness and his weaning is in two years. Be grateful to Me and to your parents, for unto Me is the final destination. | ووصينا الإنسان بوالديه حملته أمه وهنا على وهن وفصاله في عامين أن اشكر لي ولوالديك إلي المصير |
he said, “shall i trust you with him, as i trusted you with his brother before? god is the best guardian, and he is the most merciful of the merciful.” | قال هل آمنكم عليه إلا كما أمنتكم على أخيه من قبل فالله خير حافظا وهو أرحم الراحمين |
The claimant of false knowledge was envious of the slander of the truthful scholars, their attacks on them and their attacks, and what they saw of the weakness of the weak-hearted and the humiliation of the people towards them, and the inclination of the ignorant kings with them against them, emboldened them to do so. They hoped that by doing so they would gain the cheerfulness of the public, and that they would be equal in leadership over the rabble and the common people, and that they would take over their shepherds and their people, so they roared and roared and attacked the people of knowledge with their stupidity, and they removed the covers of ignorance from themselves, and they tore apart a veil that had been drawn over them with silence. | وحمل المدعية للعلم المزور الحسد على بهت العلماء المحقين، وعضههم والطعن عليهم، وجرأهم على ذلك ما رأوا من صغو ضعفة القلوب وإذلة الناس إليهم، وميل جهلاء الملوك معهم عليهم، وأملوا أن ينالوا بذلك بشاشة العامة، وتستوي لهم الرياسة على طغام الناس ورعاعهم، ويستخولوا رعاتهم وقومهم، فهمروا وهدروا وتوردوا على أهل العلم بغباوتهم، وكشفوا أغطية الجهل عن أنفسهم، وهتكوا سترا كان مسدلا عليهم بالصمت. |
Verily, Allah will put His servant to trial in what He gives him. Whoever is pleased with what Allah has apportioned for him, then Allah will bless him in it and expand it. Whoever is not pleased, he will never be blessed in it. | إن الله يبتلي عبده بما أعطاه فمن رضي بما قسم الله له بارك الله له فيه ووسعه ومن لم يرض لم يبارك له |
So I borrowed from another neighbor of mine. | فاستعرت من جار لي آخر. |
Allah Almighty said, ‘He abandons his food, drink, and desires for My sake. Fasting is for Me and I will reward it, a single good deed up to ten times the like of it. | قال الله عز وجل يترك طعامه وشرابه وشهوته من أجلي الصيام لي وأنا أجزي به والحسنة بعشر أمثالها |
The second pair is the thyroid cartilage. | وأما الزوج الثاني فالغضروف الدرقي. |
among the people of the scripture are those who believe in god, and in what was revealed to you, and in what was revealed to them. they are humble before god, and they do not sell god’s revelations for a cheap price. these will have their reward with their lord. god is swift in reckoning. | وإن من أهل الكتاب لمن يؤمن بالله وما أنزل إليكم وما أنزل إليهم خاشعين لله لا يشترون بآيات الله ثمنا قليلا أولئك لهم أجرهم عند ربهم إن الله سريع الحساب |
The thinness of this membrane is not so that it collects this moisture, but because this moisture is small and does not have a strong extension that would make the membrane containing it rupture. Therefore, this membrane is the thinnest and thickest of the fetal membranes, the placental membrane, which has two layers, and the veins intertwine between them. As for the other membrane, it is like the middle between these two because it needs a layer to be strong enough to resist the extension of the urine due to its abundance. | رقة هذا الغشاء لا ليكون يجمع هذه الرطوبة بل لأن هذه الرطوبة قليلة فلا يكون لها تمديد قوي يحس منه انفتاق الغشاء الحاوي لها فلذلك هذا الغشاء أرق أغشية الجنين وأغلظها الغشاء المشيمي وهو ذو طبقتين تحللها العروق المتلففة بينهما وأما الغشاء الآخر فهو كالمتوسط بين هذين لأنه يحتاج إلى الغلط ليقوى على مقاومته تمديد البول بكثرته. |
And the powers that they call imagination, which they sometimes call thinking and sometimes imaginative, and the powers that they call memory and retentiveness: and up to now I have not achieved anything of that in the manner that I am satisfied with, and their saying that they explained and saw the matter as they mentioned does not cause me to suspect, let alone be certain. | والقوى التي يسمونها الوهم، والتي يسمونها تارة مفكرة وتارة متخيلة والقوى التي يسمونها حافظة وذاكرة: وأنا إلى الآن لم يتحقق لي شيء من ذلك على الوجه الذي أرتضيه وقولهم إنهم شرحوا وأبصروا الأمر على ما ذكروه مما لا يوقع عندي ظنا فضلا عن جزم. |
Encouragement of sincerity, truthfulness, and righteous intention. | الترغيب في الإخلاص والصدق والنية الصالحة |
Here I am, Sahl bin Harun, Khaqan bin Subaih, Jaafar bin Saeed, Al-Hizami, Al-Arudi, and Abu Yaqub Al-Khuraimi. | هأنذا وسهل بن هارون، وخاقان بن صبيح ، وجعفر بن سعيد، والحزامي، والعروضي، وأبو يعقوب الخريمي . |
The most complete of the believers in faith are those with the most excellent character, and the best of you are the best in behavior to their women. | أكمل المؤمنين إيمانا أحسنهم خلقا وخياركم خياركم لنسائهم خلقا |
He did this repeatedly while Al-Muhallab saw him, and he refrained from eating until he could swallow his morsel with drink. | ففعل ذلك مرارا والمهلب يراه، وقد أمسك عن الأكل الى أن يسيغ لقمته بالشراب. |
How could he do this, when he saw that Sahl bin Harun and Ismail bin Ghazwan were among the extravagant? | وكيف، وهو يرى أن سهل بن هارون وإسماعيل بن غزوان، كانا من المسرفين؟ |
Isn't this what I forbade you from hearing: because it is the speech of this criminal who offended us and betrayed our conscience? | أليس هذا مما كنت أنهاك عن سماعه: لأنه كلام هذا المجرم المسيء إلينا، الغادر بذمتنا؟ |
they said, “his punishment, if it is found in his bag: he will belong to you. thus we penalize the guilty.” | قالوا جزاؤه من وجد في رحله فهو جزاؤه كذلك نجزي الظالمين |
Their saying: That which is naturally sought cannot be naturally escaped from is a deception, because there are no places separated by number according to them, but rather the body is one and the periodic movement is one, so the body has no part in reality and the movement has no part in reality, but rather it is divided by imagination, so that movement is not for seeking a place nor for escaping from a place. | وقولهم: إن المطلوب بالطبع لا يكون مهروبا عنه بالطبع، فتلبيس لأنه ليس ثم أماكن متفاصلة بالعدد عندهم بل الجسم واحد والحركة الدورية واحدة فلا للجسم جزء بالفعل ولا للحركة جزء بالفعل وإنما يتجزى بالوهم، فليست تلك الحركة لطلب المكان ولا للهرب من المكان. |
And the refrigerator has only the fontanel bones, which is what the Sheikh wanted here. | وبراد بها عظام اليافوخ فقط، وهو الذي أراده الشيخ ها هنا. |
he said, “these are my guests, so do not embarrass me.” | قال إن هؤلاء ضيفي فلا تفضحون |
Shapur felt sorry for this, so he stood up and called for Barqa’, put on his veil, then knelt down to his grave and refused to climb on the king’s back out of respect and reverence for him. | فأسف لذلك سابور، وقام فدعا ببرقع، فتبرقع، ثم جثا لتربه، فامتنع أن يعلو ظهر الملك إجلالا له وإعظاما. |
This etiquette is outside of their saying: The one who is cheated is neither praised nor rewarded. | وهذا الأدب خارج من قولهم: المغبون لامحمود ولا مأجور. |
Let them pardon and overlook. Would you not love for Allah to forgive you? Allah is Forgiving and Merciful. | وليعفوا وليصفحوا ۗ ألا تحبون أن يغفر الله لكم ۗ والله غفور رحيم |
Feed them what they know, for it is more effective and more healing for the poor. You said: He only wanted to hurry and rest, to finish quickly, and to plot against them with tharid, and fill their chests with Iraq. | وأطعموهم ما يعرفون، فإنه أنجع وأشفى للقرم فقلتم: إنما أراد العجلة والراحة، بسرعة الفراغ، وأن يكيدهم بالثريد، ويملأ صدورهم بالعراق . |
To feed the hungry and to greet with peace those you know and those you do not know. | تطعم الطعام وتقرأ السلام على من عرفت ومن لم تعرف |
Search for the Night of Decree in the odd nights among the last ten nights of Ramadan. | تحروا ليلة القدر في الوتر من العشر الأواخر من رمضان |
Allah said: My servant does not grow closer to me with anything more beloved to Me than the duties I have imposed upon him. My servant continues to grow closer to Me with extra good works until I love him. When I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his foot with which he walks. | إن الله قال وما تقرب إلي عبدي بشيء أحب إلي مما افترضت عليه وما يزال عبدي يتقرب إلي بالنوافل حتى أحبه فإذا أحببته كنت سمعه الذي يسمع به وبصره الذي يبصر به ويده التي يبطش بها ورجله التي يمشي بها |
Then We sent Our messengers in their footsteps and followed them with Jesus, the son of Mary, and gave him the Gospel. We placed in the hearts of those who followed him kindness and mercy. | ثم قفينا على آثارهم برسلنا وقفينا بعيسى ابن مريم وآتيناه الإنجيل وجعلنا في قلوب الذين اتبعوه رأفة ورحمة |
Whoever travels a path in search of knowledge, Allah makes easy for him a path to Paradise. | من سلك طريقا يلتمس فيه علما سهل الله له طريقا إلى الجنة |
Fulfill the trust of those to whom they are due, and do not be treacherous to the one who betrays you. | أد الأمانة إلى من ائتمنك ولا تخن من خانك |
“and the curse will be upon you until the day of judgment.” | وإن عليك اللعنة إلى يوم الدين |
Do you know who are bankrupt? | أتدرون ما المفلس |
that is because those who disbelieve follow falsehoods, while those who believe follow the truth from their lord. god thus cites for the people their examples. | ذلك بأن الذين كفروا اتبعوا الباطل وأن الذين آمنوا اتبعوا الحق من ربهم كذلك يضرب الله للناس أمثالهم |
Then Al-Mansur said to him: O son of a whore! You come to the head of my cousin when he has become in a state where he cannot be pushed back or benefited, and you harm him with your stick, as if you saw him wanting my life, so you pushed him away from me. | ثم قال المنصور له: يا ابن اللخناء! تجيء إلى رأس ابن عمي وقد صار إلى حال لا يدفع ولا ينفع تضر به بعمودك، كأنك رايته وهو يريد نفسي، فدفعته عني. |
When he arrived, he said to him and to the just spy: Sit in the place of judgment, and call out to the soldiers, young and old, to come and look into the condition of Dimna, and to investigate his affair, and to examine his sin, and to record his statement and his excuse in the books of judgment; and to refer to that day by day. | فلما حضر قال له وللجواس العادل: اجلسا في موضع الحكم، وناديا في الجند صغيرهم وكبيرهم أن يحضروا وينظروا في حال دمنة، ويبحثوا في شأنه، ويفحصوا عن ذنبه، ويثبتوا قوله وعذره في كتب القضاء؛ وارفعا إلى ذلك يوما فيوما. |
What I see is coming to you. | ما أراه يتهيأ لك. |
Whoever strikes his slave sharply or slaps him, then the expiation for the sin is to emancipate him. | من ضرب غلاما له حدا لم يأته أو لطمه فإن كفارته أن يعتقه |
as for those who dispute about god after having answered his call, their argument is invalid with their lord; and upon them falls wrath; and a grievous torment awaits them. | والذين يحاجون في الله من بعد ما استجيب له حجتهم داحضة عند ربهم وعليهم غضب ولهم عذاب شديد |
If he finds the custodian of that garden, he throws him a dirham and says: Buy me with this, or give me with this, dates (if it is in the season of dates) or grapes (if it is in the season of grapes). And he says to him: Beware, beware of favoritism towards me, but be generous to me, for if you do so, I will not eat it, and I will not come back to you. | فإن وجد قيم ذلك البستان رمى إليه بدرهم، ثم قال: اشتر لي بهذا، أو أعطني بهذا، رطبا، (إن كان في زمان الرطب) ، أو عنبا (إن كان في زمان العنب) ويقول له: إياك إياك أن تحابيني ، ولكن تجود لي، فإنك إن فعلت لم آكله، ولم أعد إليك. |
Those in solitude have raced ahead. | سبق المفردون |
He called it once “the comprehensive” and once “the complete.” | وكان يسميه مرة «الجامع» ، ومرة «الكامل» . |
Know that the basis of what you can do to overcome your enemy is three things: The most honorable of them is to treat him kindly and start with him in a good way, so that you are merciful to him and considerate of yourself; for the abundance of enemies spoils joy, and God Almighty said: “Repel evil with that which is better, and then he between whom and you there was enmity will become as though he was a devoted friend.” | واعلم أن أصل ما أنت مستظهر به على عدوك ثلاث خلال: أشرفها: أن تأخذ عليه بالفضل وتبتدئه بالحسنى، فتكون عليه رحمة ولنفسك ناظرا؛ فإن كثرة الأعداء تنغيص للسرور، وقد قال الله تبارك وتعالى: " ادفع بالتي هي أحسن فإذا الذي بينك وبينه عداوة كأنه ولي حميم ". |
We seek refuge in God from base ambitions, short-sightedness, and the trivialization of freedom. We do not allow greed to enslave us, nor let it be molded by nature. | ونحن نعوذ بالله من المطامع الدنية، والهمة القصيرة، ومن ابتذال الحرية، ولا استرقها طمع، ولا طبعت على طبع. |
Someone might say: If this were the case, then the thing would be heard by two people. | ولقائل أن يقول: لو كان الأمر كذلك لكان الشيء يسمع اثنين. |
This intestine is long and twisted so that food remains in it for a long time, so that the liver can obtain from it what it needs to take from food, and what it takes from these three is only the fine-grained food. | وهذا المعاء طويل ملتف ليطول بقاء الغذاء فيه ليستوفي منه الكبد ما يحتاج أن يأخذ منه من الغذاء والذي يأخذه من هذه الثلاثة إنما هو الدقيق الجرم. |
It was not lawful to kill the unbeliever on that day, in this situation, as the circumstances warranted restraint from fighting. | لم يكن يحل قتل الكافر يومئذ في تلك الحال لأنها كانت حال كف عن القتال |
Verily, Allah is merciful only to his servants who are merciful. | إنما يرحم الله من عباده الرحماء |
Drunkenness is a cause of gluttony, and if a person overeats, he will inevitably die. | الخمار تخمة، والمتخم إذا أكل مات لا محالة. |
Verily, it should prevent him from doing that. | إنه سينهاه ما يقول |