إذ بكثرة العبادات يتقوى اليقين و قوله طاعة الرحمن يمكن عطفه على النجاة و لو كان معطوفا على الحب لعل المراد كثرتها و زيادتها أو أنها ثمرة مترتبة على المداومة على الخير و هي أنه مطيع للرحمن و كفي به شرفا و فضلا و البرهان الحجة و كل ما يوجب وضوح أمر و براهين اللّٰه تعالى أنبياؤه و حججه و كتبه و معجزات الأنبياء و الحجج و آيات الآفاق و الأنفس الدالة على وجوده و عظمته و وحدانيته و سائر صفاته و الطاعة و المداومة عليها تعظيم لتلك البراهين و إذعان بها و المعصية تحقير لها.
since by the abundance of acts of worship certainty is strengthened. And his words "obedience to the Merciful" — it is possible to conjoin it to deliverance; and were it conjoined to love, perhaps what is meant is its abundance and its increase, or that it is a fruit consequent upon perseverance in good — namely that he is obedient to the Merciful, and that suffices him as honour and excellence. And the proof is the argument and everything that entails the clarity of a matter. And the proofs of God the Exalted are His prophets and His proofs and His books, and the miracles of the prophets and the proofs, and the signs of the horizons and of the souls that indicate His existence, His greatness, His oneness and the rest of His attributes. And obedience and perseverance in it is a magnifying of those proofs and an acknowledgement of them; and disobedience is a belittling of them.
و أما ما يتشعب من كراهية الشر فالوقار و عدم التزلزل عن الخير و الصبر على المكاره في الدين و النصر على الأعادي الظاهرة و الباطنة و التوفر أي في الإيمان أو في جميع الطاعات و ترك ما لا يعنيه أي لا يهمه و لا ينفعه.
As for what branches from hatred of evil: dignity and the absence of wavering away from good; and patience in the face of things disliked in religion; and victory over the outward and inward enemies; and abundance, that is, in faith or in all acts of obedience; and the leaving of what does not concern him — that is, what does not matter to him nor benefit him.
و أما ما يتشعب من طاعة الناصح فاللب الخالص من كل شي ء و لعل المراد هنا العقل الخالص عن مخالطة الشهوات و الأهواء و القبول أي عند الخالق و الخلق و كذا المودة أو القبول عند اللّٰه و المودة بين الخلق. ١و الإسراج لعل المراد إسراج الذهن و إيقاد الفهم و يمكن أن يكون في الأصل الانشراح أي انشراح الصدر و اتساعه للعلوم أو الاستراحة فصحف إلى ما ترى و التقدم في الأمور أي الخيرات قوله عليه السلام من مصارع الهوى الصرع الطرح على الأرض و المراد الأمور و المقامات التي يصرع هوى النفس فيها أكثر الخلق و يغلبهم.
As for what branches from obedience to the sincere counsellor: al-lubb is what is pure of everything, and perhaps what is meant here is the intellect pure of the mixture of appetites and caprices. And acceptance, that is, with the Creator and with creation; and likewise love. Or acceptance with God, and love among creation (1). And al-israj: perhaps what is meant is the lighting of the mind and the kindling of understanding. And it is possible that in the original it was al-inshirah — that is, the expansion of the breast and its broadening for the sciences — or al-istiraha, and it was miscopied to what you see. And precedence in affairs, that is, in good things. His words, peace be upon him, "from the places where caprice throws men down" — al-sar' is the casting upon the ground; and what is meant is the matters and situations in which the caprice of the soul throws down most of creation and overcomes them.
و أما أعلام الجاهل عناك بالتشديد أي أتعبك من العناء النصب و التعب و إن أعطيته كفرك بالتخفيف أي لم يشكرك و الفظ الغليظ الجانب السيئ الخلق و قوله عليه السلام لم يتحرج أي لا يتضيق عن إثم و قبح و معصية ٢و إن ضحك فهق أي فتح فاه و امتلأ من الضحك قال الجزري فيه إن أبغضكم إلى الثرثارون المتفيهقون هم الذين يتوسعون في الكلام و يفتحون به أفواههم مأخوذ من الفهق و هو الامتلاء و الاتساع يقال أفهقت الإناء فهق يفهق فهقا انتهى و إن بكى خار أي جزع و صاح
As for the marks of the ignorant: 'annaka, with doubling — that is, he wearied you, from al-'ana', which is fatigue and toil. "And if you give him he is ungrateful to you", without doubling — that is, he does not thank you. And al-fazz is the coarse of manner, the bad of character. And his words, peace be upon him, "he is not scrupulous" — that is, he does not straiten himself away from sin, ugliness and disobedience (2). "And if he laughs he brays" — that is, he opens his mouth and is filled with laughter. Al-Jazari said concerning it: "The most hateful of you to me are the babblers, the mouth-fillers" — they are those who expand in speech and open their mouths with it, taken from al-fahq, which is being filled and broadened. It is said: afhaqtu the vessel; fahiqa, yafhaqu, fahqan — end of quotation. "And if he weeps he bellows" — that is, he is anxious and cries out