Manuscript volume 9 · Page 323

عائشة، على ما ذكره البخاري، أنه اعتكف مع رسول الله صلى الله عليه وسلم امرأة مستحاضة من أزواجه، الحديث.

فمن وضع الأشياء في مواضعها، فقد أعطاها ما تستحقه عليه، وهو حكيم وقته؛ فإن الحكمة تعطي وضع كل شيء في موضعه. ﴿والله عَلِيمٌ حَكِيمٌ﴾ [النساء: ٢٦].

وما ثم شيء مطلق أصلا؛ لأنه لا يقتضيه الإمكان ولا تعطيه أيضا الحقائق؛ فإن الإطلاق تقييد؛ فما من أمر إلا وله موطن يقبله، وموطن يدفعه ولا يقبله، لا بد من ذٰلك.

كالأغذية الطبيعية للجسم الطبيعي: ما من شيء يتغذى به إلا وفيه مضرة ومنفعة، يعرف ذٰلك العالم بالطبيعة من حيث ما هي مدبرة للبدن، وهو المسمى طبيبا، ويعرفه الطبيعي مجملا، والتفصيل للطبيب.

فما في العالم لسان حمد مطلق ولا لسان ذم مطلق، والأصل الأسماء الإلهية المتقابلة؛ فإن الله سمي لنا نفسه بها من كونه متكلما، كما نزه وشبه ووحد وشرك ونطق عباده بالصفتين.

ثم قال: ﴿سُبْحانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وسَلامٌ عَلَى الْمُرْسَلِينَ والْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ﴾ [الصافات: ١٨٠ - ١٨٢]. هٰذا آخر الجزء الحادي والستين. انتهى السفر التاسع.

ʿĀʾishah, as al-Bukhārī relates, that one of the wives of the Messenger of God, may God bless him and grant him peace, made retreat with him while experiencing irregular bleeding, and so on in the hadith.

Whoever puts things in their proper places gives them what they deserve from him. He is the wise person of his moment, for wisdom calls for putting each thing in its place. “God is Knowing, Wise” [al-Nisaʾ 4:26].

Nothing is unrestricted at all, for possibility does not entail it and realities do not afford it. Unrestrictedness is itself a restriction. Every matter must have a setting that accepts it and a setting that repels and does not accept it.

It is like natural foods for the natural body. Everything by which it is nourished has harm and benefit. One who knows nature in respect of its governing the body, called a physician, knows this. The natural philosopher knows it generally, while the detail belongs to the physician.

There is thus no unrestricted tongue of praise or blame in the world. The source is the opposing divine names, by which God named Himself for us insofar as He speaks, just as He affirmed incomparability and likeness, unity and association, and made His servants speak with both descriptions.

Then He said, “Glory be to your Lord, the Lord of Might, above what they describe. Peace be upon the messengers. Praise belongs to God, Lord of the worlds” [al-Saffat 37:180–182]. This is the end of Part Sixty-One. End of Volume Nine.