Quotes
Luminous quotes
The first is the arrogant, alienated, and disdainful soul whose delusion overpowered the resolve of a people, so they committed injustice and falsehood, became arrogant in themselves, and became extremely arrogant. This is the most difficult of the souls to lead, the furthest away from, the most stubborn, and the most aversive. It takes on the likes of the people of the state and the feathers, and rushes to vices. There is a rift between the bad news and the good news, and it imitates Zakhar in sayings about the conditions of the people of the scenes, and the feathers of peacocks are not confused with the thorns of hedgehogs, and the owner of this soul, if he is noticed with the eye of supply and attracted by concern for the crisis of payment, he will make his nose weaker than what was fat, and despicable than its pride in what was precious, and will isolate it from sport in a mountain with difficult paths, far away from peaks and destinations, for which the lovers of leadership have no path, nor for the desires of the world against him. So if his soul is humiliated for something other than what is right and he turns, it is as she told me, and she said, “My husband is the flesh of a dungy camel on the top of a mountain, and moths have worn out the burden of humility, the fat of his pride has melted, and the trap of his bone has melted, he has grown stronger with the light of his remembrance, and he has settled from the mountain of exercise and inactivity at a peak that is difficult to reach. Neither the mountain is easy, so it can be ascended, nor is the meat fat, so it can be picked.”
الأولى هي النفس المستكبرة المصروفة المنكرة التي غلبت بوهمها على همة قوم فجاءوا ظلما وزورا واستكبروا في أنفسهم وعتوا عتوا كبيرا وهذه أصعب النفوس المتلونة قيادا وأبعدها حضورا وأعظمها عنادا وأشدها نفورا تصول صولة أهل الدولة والرياش وتتهافت على الرذائل تهافت الفراش وتقول بلسان الدعاوي أنا الشمس والقمر فإذا بدى ما عندها من المساوي عسعس الغيهب واعتكر فشتان بين سوء المخبر وحسن الخبر وتتشبه بزخار في الأقوال لأحوال أهل المشاهد وريش الطواويس لا يلتبس بشوك القنافذ وصاحب هذه النفس إذا لوحظ بعين الإمداد وجذبته العناية بأزمة السداد أهزل من أنفتها ما كان سمينا وحقر من افتخارها ما كان ثمينا وأفردها من الرياضة في جبل صعب المسالك بعيد الذرى والمدارك ليس لعشاق الرياسة له من سبيل ولا للهمم الدنية عليه تعويل فإذا ذلت نفسه لغير الحق ودالت كان كما أخبرت وقالت زوجي لحم جمل غث على رأس جبل وعث قد أهزل حمل أعباء التواضع شحم كبره وذاب فخ عظم تعاظمه بنور ذكره وسكن من جبل الرياضة والخمول في ذروة يصعب إليها الوصول لا الجبل سهل فيرتقى ولا اللحم سمين فينتقى
O Messenger of God, Abu Sufyan is a stingy man. He does not give me enough maintenance to suffice me or my children, except what I took from his money without his knowledge. Is there any blame on me for that? So the Messenger of God, may God bless him and grant him peace, said, “Take from his money in a reasonable manner what is enough for you and enough for your children.”
يا رسول الله إن أبا سفيان رجل شحيح لا يعطيني من النفقة ما يكفيني ويكفي بني إلا ما أخذت من ماله بغير علمه فهل علي في ذلك من جناح فقال رسول الله صلى الله عليه وسلم خذي من ماله بالمعروف ما يكفيك ويكفي بنيك
Knowledge comes from learning, and dreaming comes from dreaming. Whoever seeks goodness will be granted it, and whoever fears evil will be protected from it
إنما العلم بالتعلم والحلم بالتحلم ومن يتحر الخير يُعطه ومن يتق الشر يوقه
Oh God, I seek refuge in You from cowardice and stinginess
اللهم إني أعوذ بك من الجبن والبخل
And I see, and God knows best, that his apparent concealment was hidden, so she did not want to break his cover, and that if she spoke about what her companions had agreed upon, she would reveal some of his concealed ugliness and reveal her bad condition and the greatness of her concern for him, which had not become apparent before. However, even if she waved and did not make it clear and beautified and did not explain, she broadcast it, and if she said, “I will not broadcast,” since the one who was released must express it.
وأرى والله أعلم أنه كان مستور الظاهر ردي ألباط فلم ترد هتك ستره وإنها إن تكلمت بما عاقدت عليه صواحبها كشفت من قبائحه مستتر وأبدت من سوء حالها وعظم همها به ما قبل لم يظهر ولكنها وإن لوحت وما صرحت وأجملت وما شرحت فقد بثت وإن قالت لا أبث إذ لا بد للمصدور أن ينفث
It clearly indicates that what is best for a person and what is best for him is to be patient with the harm of his family, to turn a blind eye to them, and to forgive the harm that befalls him from them in his own soul rather than what was in the essence of God. This is due to what Omar, may God be pleased with him, mentioned on the authority of the Messenger of God, may God bless him and grant him peace, of his patience with the evil that befell him from them against the Messenger of God, may God bless him and grant him peace, and their harm to him and their abandonment of him. He did not mention on the authority of the Messenger of God, may God bless him and grant him peace, that he He punished them for that. Rather, he mentioned that Omar was the one who advised them against it, rather than the Messenger of God, may God bless him and grant him peace. In the same way that Omar was mentioned, he was one of the creations of the Messenger of God, may God bless him and grant him peace. News continued about him, and anyone like him would mourn his nation, may God bless him and grant him peace.
وفيه الدلالة الواضحة على أن الذي هو أصلح للمرء وأحسن به الصبر على أذى أهله والإغضاء عنهم والصفح عن ما يناله منهن من مكروه في ذات نفسه دون ما كان في ذات الله وذلك للذي ذكره عمر رضي الله عنه عن رسول الله صلى الله عليه وسلم من صبره على ما يكون إليه منهن من الشر على رسول الله صلى الله عليه وسلم وأذاهن له وهجرهن له ولم يذكر عن رسول الله صلى الله عليه وسلم أنه عاقبهن على ذلك بل ذكر أن عمر هو الذي وعظهن عليه دون رسول الله صلى الله عليه وسلم وبنحو الذي ذكر عمر من خلق رسول الله صلى الله عليه وسلم تتابعت الأخبار عنه وأيلا مثله ندب أمته عليه الصلاة والسلام
This is the best of people. He is the best to his family. So if there is good in you, give it to the people closest to you, and let him be the first to benefit from this good. This is the opposite of what some people do today. You will find him having bad behavior with his family and good behavior with others, and this is a great mistake. Your family is more deserving of good behavior. Be good to them because they are the ones who are with you day and night, secretly and publicly. If something befalls you, they beautify you, and if you are happy, they are happy with you, and if you are sad, they are sad with you, so your treatment with them should be better than your treatment with foreigners, so be good. People are the best to their families
هذا خير الناس هو خيرهم لأهله فإذا كان فيك خير فاجعله عند أقرب الناس لك وليكن أول المستفيدين من هذا الخير وهذا عكس ما يفعله بعض الناس اليوم تجده سيئ الخلق مع أهله حسن الخلق مع غيرهم وهذا خطأ عظيم أهلك أحق بإحسان الخلق أحسن الخلق معهم لأنهم هم الذين معك ليلا ونهارا سرا وعلانية إن أصابك شيء أصيبوا معك وإن سررت سروا معك وإن حزنت حزنوا معك فالتكن معاملتك معهم خيرا من معاملتك مع الأجانب فخير الناس خيرهم لأهله
If morals did not accept change, commandments, sermons, and disciplines would be invalid
لو كانت الأخلاق لا تقبل التغيير لبطلت الوصايا والمواعظ والتأديبات
How can this be denied in the case of human beings? Changing the character of an animal is possible, since the goshawk is transferred from being frivolous to being a human, a dog from being voracious in eating to being polite, holding and letting go, and a horse being transformed from being unruly to being smooth and submissive, and all of that is a change in morals.
وكيف ينكر هذا في حق الأدم وتغيير خلق البهيمة ممكن إذ ينقل الباز من الاستيحاش إلى الأنس والكلب من شره الأكل إلى التأدب والإمساك والتخلية والفرس من الجماح إلى السلاسة والانقياد وكل ذلك تغيير للأخلاق
The lover's husband, if I speak, I will be released, and if I remain silent, I will be stuck
زوج العشنق إن أنطق أطلق وإن أسكت أعلق
The long embrace
العشنق الطويل
She wanted him not to have more than his height without benefit
أرادت أنه ليس عنده أكثر من طوله بغير نفع
The correct view is that the tall, noble man is the one who has control over himself and does not control women, but rather rules over them as he pleases
الصحيح أن العشنق الطويل النجيب الذي يملك أمر نفسه ولا تحكم النساء فيه بل يحكم فيهن بما شاء
It is a serious complaint
وهي من الشكاية البليغة
If a wife abandons her husband’s duties, she becomes like a suspended woman who has no husband, so she can rest and prepare for marriage, and does not have a husband to fulfill her rights.
فإن الزوجة إذا ترك زوجها ما يجب لها تصارت كالمعلقة التي لا زوج لها فتستريح وتستعد للتزوج ولا ذات زوج يقوم بحقوقها
None of you should flog his wife like a slave and then have intercourse with her at the end of the day
لا يجلد أحدكم أمرأته جلد العبد ثم يجامعها في آخر اليوم
I am not bored with my animal as long as my feet carry it, nor with my wife who does not treat me well, nor with my friend who does not keep my secret.
لا ملل عندي لدابتي ما حملت رجلي ولا لمرأتي ما أحسنت عشرتي ولا لصديقي ما حفظ سري
My husband, if he enters, is a leopard, and if a lion comes out, he is not asked about what he promised
زوجي إن دخل فهد وإن خرج أسد ولا يسأل عما عهد
There are three men, three women who are gentle, friendly and fertile, who help their family forever but do not support their family forever, and you rarely find them. A woman is a vessel who does not give birth to more than one child. The third is a lice shackle that God places on the neck of whomever He wishes, so if He wishes to remove it, He removes it. And three men are a chaste man who is easy for me, one who has an opinion and advice, if a matter comes to him, come from his opinion, and matters originate from their sources. He is confused, lost, and does not seek guidance and does not obey a guide
الرجال ثلاثة والنساء ثلاثة لينة ودودة ولودة تعين أهلها على الدهر ولا تعين الدهر على أهلها وقليلا ما تجدها وامرأة وعاء لا تزيد على أن تلد الأولاد والثالثة غل قمل يجعلها الله في عنق من شاء فإذا شاء أن ينزعه نزعه والرجال ثلاثة رجل عفيف هين لي ذو رأي ومشورة إذا نزل به أمر ائت من رأيه وصدر الأمور مصادرها ورجل لا رأي له إذا نزل به أمر أتاذ الرأي والمشورة فنزل عند رأيه ورجل حائر بائر لا يأتمر رشدا ولا يطيع مرشدا
Forbidden to the Fire is every easy thing that is close to me and easy
إنما يحرم على النار كل هين لي قريب سهل
If God Almighty wants good for a family, He introduces kindness to them
إذا أراد الله عز وجل بأهل بيت خيرا أدخل عليهم الرفق
Know that gentleness is praiseworthy, and its opposite is violence, harshness, and violence as a result of anger and obscenity, and kindness and leniency as a result of good character and safety. The cause of intensity may be anger, or it may be caused by extreme eagerness and dominance such that it distracts one from contemplation and prevents one from being firm. Kindness in matters is a fruit that only good character can produce, and character is not improved except by controlling the power of anger, and a person’s life is not sweet except with kindness.
اعلم أن الرفق محمود ويضاده العنف والحدة والعنف نتيجة الغضب والفضاضة والرفق واللين نتيجة حسن الخلق والسلامة وقد يكون سبب الحدة الغضب وقد يكون سببها شدة الحرص واستيلاء بحيث يدهش عن التفكر ويمنع من التثبت فالرفق في الأمور ثمرة لا يثمرها إلا حسن الخلق ولا يحسن الخلق إلا بضبط قوة الغضب ولا تحلو حياة الإنسان إلا بالرفق
Kindness is never present in anything except that it beautifies it, and nothing is removed from it except that it disgraces it
ما كان الرفق في شيء قطو إلا زانه ولا عزل عنه إلا شانه
The best of you is the best to his family, and I am the best to my family
خيركم خيركم لأهله وأنا خيركم لأهلي
Wellness has ten parts, nine of which are in neglect
العافية عشرة أجزاء تسعة منها في التغافل
Among the morals of the king is to ignore what does not discredit the king, does not harm the wealth, does not diminish the honor, and increases the splendor. This was the behavior of the Sasanian family and others.
ومن أخلاق الملك التغافل عما لا يقدح في الملك ولا يجرح المال ولا يضع من العز ويزيد في الأبهة وعليه كانت سيرة آل ساسان وغيرهم
He knew some of it and turned away from others
عرف بعضه وأعرض عن بعض
The Prophet, may God bless him and grant him peace, forbade a man to combine both dates until he asked his companions for permission
نهى النبي صلى الله عليه وسلم أن يقرن الرجل بين التمرتين جميعا حتى يستأذن أصحابه
The prohibition of eating dates in the Qur’an is a matter of good etiquette in eating, because the people in whose hands dates are placed are equal in eating them, so if one of them takes more than the other, he will not be praised for it.
النهي عن القران في التمر عند العلماء من باب حسن الأدب في الأكل لأن القوم الذين وضع بين أيديهم التمر كالمتساوين في أكله فإذا استأثر أحدهم بأكثر من صاحبه لم يُحمد له ذلك
He forbade that because it entails gluttony and eagerness to eat a lot, and that brings disgrace to the one who does it and makes the one who reminds him of that and shames him with it sinful.
نهى عن ذلك لما فيه من الشره والحرص على كثرة الأكل وفي ذلك ما يزري بصاحبه ويؤثم من يذكره بذلك ويعيبه به
They differed regarding this prohibition as to whether it is forbidden or disliked, and what is correct is to elaborate. If the food is shared between them, then the Qur’an is forbidden except with their consent, and it occurs by their declaration or by a circumstantial evidence that takes its place, such that it is most likely to be the case. If the food is for others, it is forbidden, and if it is for one of them and he gives them permission to eat, he stipulates his consent and it is forbidden for others, and it is permissible for him, except that it is desirable for him to ask permission from those eating with him.
اختلفوا في هذا النهي هل هو على التحريم أو الكراهة والصواب التفصيل فإن كان الطعام مشتركا بينهم فالقران حرام إلا برضاهم ويحصل بتصريحهم أو بما يقوم مقامه من قرينة حال بحيث يغلب على الظن ذلك فإن كان الطعام لغيرهم حرم وإن كان لأحدهم وأذن لهم في الأكل اشترط رضاه ويحرم لغيره ويجوز لهه إلا أنه يستحب أن يستأذن الآكلين معه
And his saying, “Admonish them, and leave them in their beds, and beat them,” is intended in order, as required by the order of its mention, with my appearance that it is not intended to combine the three, and the order is the original, and what precedes the conjunction with the waw.
وقوله فعظوهن واهجروهن في المضاجع واضربوهن مقصود منه الترتيب كما يقتضيه ترتيب ذكرها مع ظهوري أنه لا يراد الجمع بين الثلاثة والترتيب هو الأصل والمتبادر في العطف بالواو
He advises her if she accepts, otherwise he abandons her, and if she accepts, then he hits her
يعظها فإن قبلت وإلا هجرها فإن هي قبلت وإلا ضربها
And his saying, “And beat them,” meaning, if they are not deterred by the admonition or desertion, then you may beat them with a blow that is not severe.
وقوله واضربوهن أي إذا لم يرتدعن بالموعظة ولا بالهجران فلكم أن تضربوهن ضربا غير مبرح
And fear God with regard to women, for they are common people with you, and you are required to not let anyone you hate put on your bed. If they do, beat them without a severe beating, and you are entitled to provide for them and clothe them in a reasonable manner.
واتقوا الله في النساء فإن هن عندكم عوام ولكم عليهن ألا يوطئن فرشكم أحدا تكرهونه فإن فعلن فاضربوهن ضربا غير مبرح ولهن رزقهن وكسوتهن بالمعروف
I mean, it's not effective
يعني غير مؤثر
The third treatment for disobedience is beating, which is the most extreme and is not resorted to except when the previous two treatments fail. It has been proven that permissible beating occurs when marital life reaches a level where there is fear of disobedience and separation. The Sunnah has restricted it to two restrictions, one of which is that it should not be painful and that it should not be disgraceful, such as not hitting the face. The Sunnah has stated that.
الثالث من دواء النشوز الضرب وهو أقصاها ولا يلجأ إليه إلا عند فشل الدوائين السابقين وقد ثبت أن الضرب المباح يكون عندما تبلغ الحياة الزوجية درجة يخشى عليها من النشوز والافتراق وقد قيدته السنة بقيدين أحدهما أن يكون غير مبرح وأن يكون غير مشين بأن لا يضرب الوجه فقد صرحت بذلك السنة
هو الضرب بالسواكي أو مثله
It seems that the permission to beat is to take into account specific circumstances between the spouses, so the husband was given permission to beat his wife as a form of reconciliation for the purpose of establishing intercourse between them. If he goes beyond what is required by her state of disobedience, then he is an aggressor.
والظاهر أن الإذن بالضرب لمراعات أحوال دقيقة بين الزوجين فأذن للزوج بضرب مرأته ضرب إصلاح لقصد إقامة المعاشرة بينهما فإن تجاوز ما تقتضيه حالة نشوزها كان معتديا
Moreover, most of the jurists who have singled out disobedience, which permits beating if needed, are to remove it with a few characteristics, such as a man’s disobedience in bed and leaving the house without an excuse. Some of them considered her abandoning adornment while seeking it to be disobedience, and they told him to beat her also for neglecting religious duties such as washing and praying. It appears that disobedience is more general and includes all disobedience caused by arrogance and arrogance, and this is supported by his saying: “If I obey you, do not seek a way from them.”
هذا وإن أكثر الفقهاء الذين قد خصوا النشوز الشرعية الذي يبيح الضرب إن احتيج إليه لإزالته بخصال قليلة كعصيان الرجل في الفراش والخروج من الدار بدون عذر وجعل بعضهم تركها الزينة وهو يطلبها نشوزا وقالوا له أن يضربها أيضا على ترك الفرائض الدينية كالغسل والصلاة والظاهر أن النشوز أعم فيشمل كل عصيان سببه الترفع والإباء ويفيد هذا قوله فإن أطعنكم فلا تبغوا عليهم سبيلا
Be careful, Anjesha, don't break the bottle.
رُوَيدَكَ يَا أنجشه لا تَكْسِرِ الْقَوَرِيرِ
The Messenger of God, may God bless him and grant him peace, never struck anything with his hand, nor a woman, nor a servant, unless he struggled in the cause of God, and nothing was ever done to him in which case he took revenge on its owner, unless he violated something of God’s prohibitions, in which case he took revenge for God Almighty.
ما ضرب رسول الله صلى الله عليه وسلم شيئا قط بيده ولا مرأة ولا خادم إلا أن يجاهد في سبيل الله وما نيل منه شيء قط فينتقم من صاحبه إلا أن ينتهك شيء من محارم الله فينتقم لله عز وجل
I said, O Messenger of God, our wives, we shall not marry them, nor shall we vow. He said, “Bring your tillage if it grows, and feed it when it is fed, and clothe it when it is clothed, and do not disgrace your face and do not hit me.”
قلت يا رسول الله نساؤنا ما نأتي منهن وما نذر قال ائتي حرثك أن ناشئت وأطعمها إذا طعمت وكسها إذا اكتسيت ولا تقبح الوجه ولا تضرب
Do not hit God's servants
لا تضربوا إماء الله
Many women have gone around the family of Muhammad, complaining about their husbands. These are not the best among you
لقد طاف بآل محمد نساء كثير يشكون أزواجهن ليس أولائك بخياركم
ألا واستوصوا بالنساء خيرا فإنما هن عوان عندكم ليس تملكون منهن شيئا غير ذلك إلا أن يأتين بفاحشة مبينة فإن فعلن فهجروهن في المضاجع واضربوهن ضربا غير مبرح فإن أطعنكم فلا تبغو عليهن سبيلا
Every signifier has a shujak disease, a falak, or a plural of all for you
كل دائل له داء شجك أو فلك أو جمع كلًا لك
The Messenger of God, may God bless him and grant him peace, never struck anything with his hand, nor a woman, nor a servant, unless he struggled in the cause of God, and nothing happened to him in which case he took revenge on its owner, unless he violated something of God’s prohibitions, then he took revenge for God Almighty.
ما ضرب رسول الله صلى الله عليه وسلم شيئا قط بيده ولا امرأة ولا خادما إلا أن يجاهد في سبيل الله ومانيل منه شيء قط فينتقم من صاحبه إلا أن ينتهك شيء من محارم الله فينتقم لله عز وجل
It indicates that hitting the wife, the servant, and the animal, and if it is permissible due to good manners, then it is better to avoid it
فيه أن ضرب الزوجة والخادم والدابة وإن كان مباحا للأدب فتركه أفضل
The wife of Thabit bin Qais came to the Messenger of God, may God bless him and grant him peace, and said, “O Messenger of God, I do not blame Thabit for his religion or character, but I cannot stand him.” So the Messenger of God, may God bless him and grant him peace, said, “Then you will return a garden to him.” She said, “Yes.”
جاءت امرأة ثابت بن قيس إلى رسول الله صلى الله عليه وسلم فقالت يا رسول الله إني لا أعتب على ثابت في دين ولا خلق ولكني لا أطيقه فقال رسول الله صلى الله عليه وسلم فتردين عليه حديقة قالت نعم
It is not permissible for a man to force a woman by preventing her and restricting her until she gives him some of the dowry, nor to hit her for that reason, but if she commits a clear indecency, he has the right to force her to ransom him, and he has the right to hit her. This is between the man and God.
فلا يحل للرجل أن يعضل المرأة بأن يمنعها ويضيق عليها حتى تعطيه بعض الصداق ولا أن يضربها لأجل ذلك لكن إذا أتت بفاحشة مبينة كان له أن يعضلها لتفتدي منه وله أن يضربها هذا فيما بين الرجل وبين الله
The most appropriate thing that has been said regarding the interpretation of his saying, except that they commit a clear indecency, is that what is meant by it is every obscenity with the tongue against her husband, and He permitted him to have sexual intercourse with her private parts, and that is because God has forbidden him from what he said, unless they commit a clear indecency, every clear and apparent indecency.
وأولى ما قيل في تأويل قوله إلا أن يأتين بفاحشة مبينة أنه معني به كل فاحشة من بذاءة باللسان على زوجها وأذن له وزنا بفرجها وذلك أن الله جلث ناؤه عما بقوله إلا أن يأتين بفاحشة مبينة كل فاحشة مبينة ظاهرة
Some of the imitators of the Frankish are arrogant and make it permissible for us to beat a disobedient woman. They do not disdain that she disobeys and rises above him, thus making him, the head of the house, a subordinate. Rather, she insists on her disobedience until she does not relent to his nudges and advice, and she does not care about his turning away or deserting him. I do not know how they treat these disobedient women and what they advise their husbands. Perhaps they imagine a weak, skinny, well-mannered woman whom a disobedient man seeks and feeds. He whips him from her raw flesh and gives him her vile blood to drink, and he claims that God Almighty has permitted him to do this type of beating, even if it is a crime and he commits injustice against her, and there is no sin, as many hard-hearted people do, with a callous nature. God forbid that he permits such injustice or approves of it. Among the men of Ja’thari is the one who oppresses a woman out of sheer aggression. Many hadiths have been mentioned in the commandment of people like them to women, and the following applies to them. With it is the verse about arbitration. Indeed, among the women are the immoral and immoral people who abhor their husbands, disdain their hands against them, rebel against them for their arrogance and stubbornness, and charge them with money that they cannot afford. So what corruption would happen on earth if a pious and virtuous man was permitted to reduce the arrogance of one of them and make her feel down from the discord of her arrogance, and he continued to strike her hand with it or a palm that fell on her neck, and that many of their imams, the Franks, beat their learned, refined women? And the clothed, naked, leaning, leaning women. According to this, their wise men, their scholars, their kings, and their princes, it is a necessity that the extremists cannot dispense with in honoring those educated women. So how can you denounce its permissibility of necessity in a general religion for Bedouins and urbanites of all types of people?
يستكبر بعض مقلدة الإفرنجي ويجعلون مننا مشروعية ضرب المرأة الناشز ولا يستكبرون أن تنشز وتترفع عليه فتجعله وهو رئيس البيت مرؤوس بل محتقرا وتصر على نشوزها حتى لا تلين لوعضه ونصحه ولا تبالي بإعراضه وهجره ولا أدري بما يعالجون هؤلاء النواشز وبما يشيرون على أزواجهن لعلهم يتخيلون أمرأة ضعيفة نحيفة مهذبة أديبة يبغي عليها رجل فض غريض فيطعم سوطه من لحمها الغريض ويسقيه من دمها العبيط ويزعم أن الله تعالى أباح له مثل هذا الضرب من الضرب وإن تجرم وتجنى عليها ولا ذنب كما يقع كثيرا من غلاضي الأكباد من غلاضي الأكباد متحجر الطباع وحاش لله أن يأذن بمثل هذا الظلم أو يرضى به إن من الرجال الجعظري الجواض الذي يظلم المرأة بمحض العدوان وقد ورد في وصية أمثالهم بالنساء كثير من الأحاديث ويأتي في حقهم ما جاءت به الآية من التحكيم إن من النساء الفوارك المناشيص المفسلات اللوات يمقطن أزواجهم ويكفرن أيديهم عليهم وينشزن عليهم صلفا وعنادا ويكلفنهم مالا طاقة لهم به فأي فساد يقع في الأرض إذا أبيح للرجل التقي الفاضل أن يخفض من صلف إحداهن ويدهورها من نشز غرورها باقي يضرب به يدها أو كف يهوي بها على رقبتها وإن كثيرا من أئمتهم الإفرنج يضربون نساءهم العالمات المهذبات والكاسيات العاريات المائلات المميلات فعلى هذا حكماؤهم علماؤهم وملوكهم وأمراؤهم فهو ضرورة لا يستغني عنها الغالون في تكريم أولئك النساء المتعلمات فكيف تستنكر إباحته للضرورة في دين عام للبدو والحضر من جميع أصناف البشر
My husband touched a rabbit and the smell smelled like a rabbit
زوجي المس مس أرنب والريح ريح زرنب
She describes him as having good manners, and his side looks like touching a rabbit if you put your hand on its back
تصفه بحسن الخلق ورين الجانب كمس الأرنبي إذا وضعت يدك على ظهرها
This woman describes her husband as being kind to his family, good manners, and being with them, like touching a rabbit to the softness of its tentacles, its flexibility, and its righteousness.
هذه تصف زوجها برين الجانب للأهل وحسن الخلق والعشرة معهن كمس الأرنب لليانة مجسها ولدونة وبارها
Regarding her saying, “Touch a rabbit,” she says, “It is soft in nature, because touching a rabbit is easy and gentle.”
وعن قولها المس مس أرنب تقول هو ليّن الشيمة لأن مس الأرنبي هيّن الليّن
Shall I not inform you of the one who is forbidden to the Fire or the one to whom the Fire is forbidden for everything that is easy, gentle, close and easy?
ألا أخبركم بمن يحرم على النار أو من تحرم عليه النار على كل هيّن الليّن قريب سهل
And your smile in your brother’s face is sincere
وتبسّمك في وجه أخيك صدقا
Patience and tolerance
الصبر والسماحة