An important part of our knowledge of God arises from the study and contemplation of our own bodies, which reveal to us the power, wisdom, and love o… - Al-Ghazali

matter with you, Commander of the Believers?’ To this he would reply: ‘The time has come for a trust which God offered to the heavens and the earth and the mountains, but they refused to carry it; they were wary of it, but I have taken it on.

Man in this world resembles the guest who was invited to partake of the hospitality of a rich man. In token of respect, the servants set before him silver washing-basins, vessels of costly stones, perfumes of musk and amber with chafing dishes. The poor guest is overjoyed at the sight of these things, thinking that they have been made his own property, and belays hold of them with the intention of retaining them. The next day, when he is upon the point of departure, they are all taken from him by force, and the measure of his disappointment and regret is clear to every person of discrimination. Seeing that this world is itself a mansion built for travellers, by the road over which they are to pass, that they may make a halt, and lay in provisions preparatory to leaving it again, he is a wise guest who does not lay bis hand upon other things than his necessary provisions, lest on the morrow when about to move on, they take them out of his hands, and he expose himself to regret and sorrow. The people of this world are

عْلَم أَن الْعقل لن يَهْتَدِي إِلَّا بِالشَّرْعِ وَالشَّرْع لم يتَبَيَّن إِلَّا بِالْعقلِ فالعقل كالأس وَالشَّرْع كالبناء وَلنْ يُغني أس مَا لم يكن بِنَاء وَلنْ يثبت بِنَاء مَا لم يكن أس
وَأَيْضًا فالعقل كالبصر وَالشَّرْع كالشعاع وَلنْ يُغني الْبَصَر مَا لم يكن شُعَاع من خَارج وَلنْ يُغني الشعاع مَا لم يكن بصر فَلهَذَا قَالَ تَعَالَى {قد جَاءَكُم من الله نور وَكتاب مُبين يهدي بِهِ الله من اتبع رضوانه سبل السَّلَام ويخرجهم من الظُّلُمَات إِلَى النُّور بِإِذْنِهِ}
وَأَيْضًا فالعقل كالسراج وَالشَّرْع كالزيت الَّذِي يمده فَمَا لم يكن زَيْت لم يحصل السراج وَمَا لم يكن سراج لم يضىء الزَّيْت وعَلى هَذَا نبه الله سُبْحَانَهُ بقوله تَعَالَى الله نور السَّمَوَات وَالْأَرْض إِلَى قَوْله {نور على نور} فالشرع عقل من خَارج وَالْعقل شرع من دَاخل وهما متعاضدان بل متحدان وَلكَون الشَّرْع عقلا من خَارج سلب الله تَعَالَى اسْم الْعقل من الْكَافِر فِي غير مَوضِع من الْقُرْآن نَحْو قَوْله تَعَالَى {صم بكم عمي فهم لَا يعْقلُونَ} وَلكَون الْعقل شرعا من دَاخل قَالَ تَعَالَى فِي صفة الْعقل {فطْرَة الله الَّتِي فطر النَّاس عَلَيْهَا لَا تَبْدِيل لخلق الله ذَلِك الدّين الْقيم} فَسمى الْعقل دينا ولكونهما متحدين قَالَ {نور على نور} أَي نور الْعقل وَنور الشَّرْع