كِتَابُ الصِّدْقِ
Arabic Transliteration English
About this study draft
This complete three line reading draft follows the author’s treatise in the 1997 Damascus edition prepared by Ḥasan al-Samāḥī Suwaydān, from its opening dialogue through the copyist’s colophon. Each sense unit has vocalized Arabic, an English letter transliteration, and a modern English rendering. Printed page markers allow comparison with the scan. The editor’s introductory essays, index, and most bibliographical notes are outside this text.
Textual status: working draft. The source transcription contains OCR errors. Vowel marks and the English rendering were prepared with automated assistance and have not received a complete line by line scholarly collation. Some Qurʾānic quotations, reports, proper names, and difficult readings may be wrong. Verify them in the printed scan before teaching, recitation, publication, or citation. This document is complete in coverage, while its wording and vocalization remain provisional.
Transliteration: ā ī ū indicate long vowels; ʿ represents ʿayn, ʾ hamza; ḥ ṣ ḍ ṭ ẓ are emphatic or pharyngeal consonants; sh kh gh th dh are consonant pairs. The transliteration follows the provisional vowel marks and is likewise provisional. Natural line wrapping in Word does not change the Arabic–transliteration–English sequence.
Source scans: 1997 Arabic edition | Arberry 1937 edition
Scholarly discussion of the manuscript: John Zaleski, AUB Press
المقدمة وسؤال الصدق
Source page 75 · Unit 1
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ. الْحَمْدُ لِلَّهِ، وَسَلَامٌ عَلَىٰ عِبَادِهِ الَّذِينَ اصْطَفَىٰ. قَالَ الشَّيْخُ الْإِمَامُ الْعَارِفُ أَبُو سَعِيدٍ أَحْمَدُ بْنُ عِيسَى الْبَغْدَادِيُّ الْخَرَّازُ، قَدَّسَ اللَّهُ رُوحَهُ وَنَوَّرَ ضَرِيحَهُ: قُلْتُ لِبَعْضِ الْعُلَمَاءِ: أَخْبِرْنِي عَنِ الصِّدْقِ، كَيْفَ هُوَ؟ وَمَا مَعْنَاهُ؟ وَكَيْفَ الْعَمَلُ بِهِ حَتَّىٰ أَعْرِفَهُ؟
bismi Allāhi ar-raḥmāni ar-raḥīmi. al-ḥamdu li-llāhi, wasalāmun ʿalā ʿibādihi alladhīna aṣṭafā. qāla ash-shaykhu al-ʾimāmu al-ʿārifu ʾabū saʿīdin ʾaḥmadu bnu ʿīsā al-baghdādiyyu al-kharrāzu, qaddasa Allāhu rūḥahu wanawwara ḍarīḥahu: qultu libaʿḍi al-ʿulamāʾi: ʾakhbirnī ʿani aṣ-ṣidqi, kayfa huwa? wamā maʿnāhu? wakayfa al-ʿamalu bihi ḥattā ʾaʿrifahu?
In the name of God, the Merciful, the Compassionate. Praise belongs to God, and peace be upon His chosen servants. The learned and spiritually discerning Abū Saʿīd Aḥmad ibn ʿĪsā al-Baghdādī al-Kharrāz, may God sanctify his spirit and illumine his grave, said: I asked one of the scholars, “Tell me about truthfulness. What is it, what does it mean, and how should one practice it so that I may understand it?”
فَقَالَ: الصِّدْقُ اسْمٌ لِلْمَعَانِي كُلِّهَا، وَهُوَ دَاخِلٌ فِيهَا.
faqāla: aṣ-ṣidqu asmun lilmaʿānī kullihā, wahuwa dākhilun fīhā.
He replied, “Truthfulness names all these meanings and enters into each of them.”
أَتُحِبُّ أَنْ أُجِيبَ عَنْ مَسْأَلَتِكَ جَوَابًا مُخْتَصَرًا أُجْمِلُهُ، أَمْ أَشْرَحَ لَكَ الْعِلْمَ وَالْعَمَلَ بِالْأُصُولِ الَّتِي بِهَا تَقُومُ الْفُرُوعُ؟ قُلْتُ: أُرِيدُ الْأَمْرَيْنِ جَمِيعًا؛
ʾatuḥibbu ʾan ʾujība ʿan masʾalatika jawāban mukhtaṣaran ʾujmiluhu, ʾam ʾashraḥa laka al-ʿilma wa-l-ʿamala bi-l-ʾuṣūli allatī bihā taqūmu al-furūʿu? qultu: ʾurīdu al-ʾamrayni jamīʿan;
“Would you prefer a brief answer that gathers the matter together, or shall I explain both knowledge and practice through the principles on which the branches depend?” I said, “I want both,”
لِيَكُونَ ذَٰلِكَ عِلْمًا لِي وَفِقْهًا وَنُصْرَةً. فَقَالَ: وُفِّقْتَ إِنْ شَاءَ اللَّهُ!
liyakūna dhālika ʿilman lī wafiqhan wanuṣratan. faqāla: wuffiqta ʾin shāʾa Allāhu!
“so that I may gain understanding and support from it.” He replied, “May God grant you success, God willing!”
اِعْلَمْ أَنَّهُ لَا بُدَّ لِلْمُرِيدِ الْمُحَقِّقِ فِي إِيمَانِهِ، وَالْمُطَالِبِ بِسُلُوكِ سَبِيلِ النَّجَاةِ، مِنْ مَعْرِفَةِ ثَلَاثَةِ أُصُولٍ يَعْمَلُ بِهَا؛ فَبِذَٰلِكَ يَقْوَىٰ إِيمَانُهُ، وَتَقُومُ حَقَائِقُهُ، وَتَثْبُتُ فُرُوعُهُ، فَتَصْفُو عِنْدَ ذَٰلِكَ الْأَعْمَالُ وَتَخْلُصُ، إِنْ شَاءَ اللَّهُ.
aiʿlam ʾannahu lā budda lilmurīdi al-muḥaqqiqi fī ʾīmānihi, wa-l-muṭālibi bisulūki sabīli an-najāti, min maʿrifati thalāthati ʾuṣūlin yaʿmalu bihā; fabidhālika yaqwā ʾīmānuhu, wataqūmu ḥaqāʾiquhu, watathbutu furūʿuhu, fataṣfū ʿinda dhālika al-ʾaʿmālu watakhluṣu, ʾin shāʾa Allāhu.
Know that a seeker who is firmly grounded in faith and pursues the path to salvation must know and practice three principles. Through them faith gains strength, its realities stand firm, and its branches take root. Then deeds become clear and sincere, God willing.
Source page 76 · Unit 6
فَأَوَّلُهَا الْإِخْلَاصُ، لِقَوْلِ اللَّهِ عَزَّ وَجَلَّ: ﴿فَاعْبُدِ اللَّهَ مُخْلِصًا لَهُ الدِّينَ﴾ ﴿أَلَا لِلَّهِ الدِّينُ الْخَالِصُ﴾ [الزُّمَر: ٢–٣]. وَقَالَ تَعَالَىٰ: ﴿فَادْعُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ﴾ [غَافِر: ١٤]. وَقَالَ لِمُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ﴿قُلْ إِنِّي أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ مُخْلِصًا لَهُ الدِّينَ﴾
faʾawwaluhā al-ʾikhlāṣu, liqawli Allāhi ʿazza wajalla: “fāʿbudi Allāha mukhliṣan lahu ad-dīna” “ʾalā li-llāhi ad-dīnu al-khāliṣu” [az-zumar: 2–3]. waqāla taʿālā: “fādʿūā Allāha mukhliṣīna lahu ad-dīna” [ghāfir: 14]. waqāla limuḥammadin ṣallā Allāhu ʿalayhi wasallama: “qul ʾinnī ʾumirtu ʾan ʾaʿbuda Allāha mukhliṣan lahu ad-dīna”
The first of these is sincerity (al-ikhlāṣ), based on the words of Allah—Mighty and Majestic is He: "So worship Allah, [being] sincere to Him in religion. Unquestionably, for Allah is the pure religion" [Az-Zumar: 2–3]. He—the Exalted—also said: "So call upon Allah, [being] sincere to Him in religion" [Ghafir: 14]. And He said to Muhammad (peace and blessings of Allah be upon him): "Say, 'Indeed, I have been commanded to worship Allah, being sincere to Him in religion...'"
[الزُّمَر: ١١]. وَقَالَ: ﴿قُلِ اللَّهَ أَعْبُدُ مُخْلِصًا لَهُ دِينِي﴾ [الزُّمَر: ١٤]. وَقَالَ جَلَّ ذِكْرُهُ: ﴿وَاذْكُرْ فِي الْكِتَابِ مُوسَىٰ إِنَّهُ كَانَ مُخْلَصًا وَكَانَ رَسُولًا نَبِيًّا﴾ [مَرْيَم: ٥١]. وَنَحْوُ هَٰذَا فِي الْقُرْآنِ كَثِيرٌ، وَفِي هَٰذَا مُقْنِعٌ.
[az-zumar: 11]. waqāla: “quli Allāha ʾaʿbudu mukhliṣan lahu dīnī” [az-zumar: 14]. waqāla jalla dhikruhu: “wādhkur fī al-kitābi mūsā ʾinnahu kāna mukhlaṣan wakāna rasūlan nabiyyan” [maryam: 51]. wanaḥwu hādhā fī al-qurʾāni kathīrun, wafī hādhā muqniʿun.
[Al-Zumar 39:11]. He also said: “Say: It is God whom I worship, devoting my religion sincerely to Him” [39:14]. And He said: “Mention Moses in the Book; he was chosen and was a messenger and a prophet” [Maryam 19:51]. The Qurʾān contains many passages of this kind; these examples suffice.
ثُمَّ الصِّدْقُ، لِقَوْلِهِ عَزَّ وَجَلَّ: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ﴾ [التَّوْبَة: ١١٩]. وَقَالَ تَعَالَىٰ: ﴿فَلَوْ صَدَقُوا اللَّهَ لَكَانَ خَيْرًا لَهُمْ﴾ [مُحَمَّد: ٢١]. وَقَالَ تَعَالَىٰ: ﴿رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ﴾ [الْأَحْزَاب: ٢٣]،
thumma aṣ-ṣidqu, liqawlihi ʿazza wajalla: “yā ʾayyuhā alladhīna ʾāmanūā attaqūā Allāha wakūnūā maʿa aṣ-ṣādiqīna” [at-tawbaa: 119]. waqāla taʿālā: “falaw ṣadaqūā Allāha lakāna khayran lahum” [muḥammad: 21]. waqāla taʿālā: “rijālun ṣadaqūā mā ʿāhadūā Allāha ʿalayhi” [al-ʾaḥzāb: 23],
Next is truthfulness: based on the words of Allah—Mighty and Majestic is He—: {O you who have believed, fear Allah and be with the truthful} [At-Tawbah: 119]; and the Almighty’s saying: {Had they been true to Allah, it would have been better for them} [Muhammad: 21]; and the Almighty’s saying: {Men who were true to the covenant they made with Allah} [Al-Ahzab: 23];
وَقَالَ تَعَالَىٰ: ﴿وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ﴾ [مَرْيَم: ٥٤]. وَقَالَ: ﴿لِيَسْأَلَ الصَّادِقِينَ عَنْ صِدْقِهِمْ﴾ [الْأَحْزَاب: ٨]. وَقَالَ تَعَالَىٰ: ﴿وَالصَّادِقِينَ وَالصَّادِقَاتِ﴾ [الْأَحْزَاب: ٣٥]. وَهَٰذَا كَثِيرٌ فِي الْقُرْآنِ.
waqāla taʿālā: “wādhkur fī al-kitābi ʾismāʿīla ʾinnahu kāna ṣādiqa al-waʿdi” [maryam: 54]. waqāla: “liyasʾala aṣ-ṣādiqīna ʿan ṣidqihim” [al-ʾaḥzāb: 8]. waqāla taʿālā: “wa-ṣ-ṣādiqīna wa-ṣ-ṣādiqāti” [al-ʾaḥzāb: 35]. wahādhā kathīrun fī al-qurʾāni.
and the Almighty’s saying: {And mention in the Book, Ishmael; indeed, he was true to his promise} [Maryam: 54]; and His saying: {That He may question the truthful about their truthfulness} [Al-Ahzab]; and the Almighty’s saying: {And the truthful men and the truthful women} [Al-Ahzab: 35]—and such instances are numerous in the Qur’an.
ثُمَّ الصَّبْرُ، لِقَوْلِ اللَّهِ عَزَّ وَجَلَّ: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا
thumma aṣ-ṣabru, liqawli Allāhi ʿazza wajalla: “yā ʾayyuhā alladhīna ʾāmanūā
Then, patience (al-ṣabr): based on the words of Allah—Mighty and Majestic is He—"O you who have believed,
Source page 77 · Unit 11
اصْبِرُوا وَصَابِرُوا﴾ [آلِ عِمْرَان: ٢٠٠]. وَقَالَ تَعَالَىٰ: ﴿وَلَئِنْ صَبَرْتُمْ لَهُوَ خَيْرٌ لِلصَّابِرِينَ﴾ [النَّحْل: ١٢٦]. ﴿وَاصْبِرْ وَمَا صَبْرُكَ إِلَّا بِاللَّهِ﴾ [النَّحْل: ١٢٧]. وَقَالَ تَعَالَىٰ: ﴿وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا﴾ [الطُّور: ٤٨]،
aṣbirūā waṣābirūā” [ʾāli ʿimrān: 200]. waqāla taʿālā: “walaʾin ṣabartum lahuwa khayrun lilṣṣābirīna” [an-naḥl: 126]. “wāṣbir wamā ṣabruka ʾillā bi-llāhi” [an-naḥl: 127]. waqāla taʿālā: “wāṣbir liḥukmi rabbika faʾinnaka biʾaʿyuninā” [aṭ-ṭūr: 48],
endure and be patient..." [Al 'Imran: 200]. And the Exalted said: "But if you are patient—it is surely better for the patient" [An-Nahl: 126]; "And be patient, and your patience is not but through Allah" [An-Nahl: 127]; and the Exalted said: "And be patient for the decision of your Lord, for indeed, you are in Our eyes [under Our protection]" [At-Tur: 48],
وَقَالَ تَعَالَىٰ: ﴿وَاصْبِرْ عَلَىٰ مَا يَقُولُونَ وَاهْجُرْهُمْ هَجْرًا جَمِيلًا﴾ [الْمُزَّمِّل: ١٠]. وَقَالَ تَعَالَىٰ: ﴿وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ﴾ [الْكَهْف: ٢٨]. وَقَالَ تَعَالَىٰ: ﴿وَاصْبِرُوا إِنَّ اللَّهَ مَعَ الصَّابِرِينَ﴾ [الْأَنْفَال: ٤٦]،
waqāla taʿālā: “wāṣbir ʿalā mā yaqūlūna wāhjurhum hajran jamīlan” [al-muzzammil: 10]. waqāla taʿālā: “wāṣbir nafsaka maʿa alladhīna yadʿūna rabbahum bi-l-ghadāti wa-l-ʿashiyyi yurīdūna wajhahu” [al-kahf: 28]. waqāla taʿālā: “wāṣbirūā ʾinna Allāha maʿa aṣ-ṣābirīna” [al-ʾanfāl: 46],
and the Exalted said: "And be patient over what they say and avoid them with a gracious avoidance" [Al-Muzzammil: 10]; and the Exalted said: "And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance" [Al-Kahf: 28]; and the Exalted said: "And be patient; indeed, Allah is with the patient" [Al-Anfal: 46],
وَقَالَ تَعَالَىٰ: ﴿وَبَشِّرِ الصَّابِرِينَ﴾ [الْبَقَرَة: ١٥٥]. فَجَعَلَ لَهُمُ الْكَرَامَةَ بِالْبُشْرَىٰ، وَهَٰذَا كَثِيرٌ مُؤَكَّدٌ فِي الْقُرْآنِ.
waqāla taʿālā: “wabashshiri aṣ-ṣābirīna” [al-baqaraa: 155]. fajaʿala lahumu al-karāmata bi-l-bushrā, wahādhā kathīrun muʾakkadun fī al-qurʾāni.
and the Exalted said: "And give good tidings to the patient" [Al-Baqarah: 155]. Thus, He granted them honor through this glad tiding; this theme is abundant and emphasized throughout the Qur’an.
وَهَذِهِ ثَلَاثَةُ أَسَامٍ لِمَعَانٍ مُخْتَلِفَةٍ، وَهِيَ دَاخِلَةٌ فِي جَمِيعِ الْأَعْمَالِ، وَلَا تَتِمُّ الْأَعْمَالُ إلَّا بِهَا فَإِذَا فَارَقَتْ الْأَعْمَالُ فَسَدَتْ وَلَمْ تَتِمَّ، وَلَا يَتِمُّ بَعْضُ هَذِهِ الْأُصُولِ الثَّلَاثَةِ إلَّا بِبَعْضٍ، فَمَتَى فَقَدَ أَحَدُهَا تَعَطَّلَتْ الْأَخْرُ.
wahadhihi thalāthatu ʾasāmin limaʿānin mukhtalifatin, wahiya dākhilatun fī jamīʿi al-ʾaʿmāli, walā tatimmu al-ʾaʿmālu ʾllā bihā faʾidhā fāraqat al-ʾaʿmālu fasadat walam tatimma, walā yatimmu baʿḍu hadhihi al-ʾuṣūli ath-thalāthati ʾllā bibaʿḍin, famatā faqada ʾaḥaduhā taʿaṭṭalat al-ʾakhru.
These are three names for distinct meanings, yet they are integral to all deeds; deeds cannot be perfected without them. If they part from deeds, the deeds become corrupt and incomplete. Furthermore, none of these three fundamentals is complete without the others; whenever one is missing, the others are rendered ineffective.
قَالَ : فَالْإِخْلَاصُ لَا يَتِمُّ إلَّا بِالصِّدْقِ فِيهِ، وَالصَّبْرُ عَلَيْهِ.
qāla : fa-l-ʾikhlāṣu lā yatimmu ʾllā bi-ṣ-ṣidqi fīhi, wa-ṣ-ṣabru ʿalayhi.
He said: Sincerity (Ikhlas) is not complete without truthfulness regarding it and patience in maintaining it.
وَالصَّبْرُ لَا يَتِمُّ إلَّا بِالصِّدْقِ فِيهِ وَالْإِخْلَاصُ فِيهِ.
wa-ṣ-ṣabru lā yatimmu ʾllā bi-ṣ-ṣidqi fīhi wa-l-ʾikhlāṣu fīhi.
Patience is not complete without truthfulness regarding it and sincerity within it.
وَالصِّدْقُ لَا يَتِمُّ إلَّا بِالصَّبْرِ عَلَيْهِ، وَالْإِخْلَاصُ فِيهِ .
wa-ṣ-ṣidqu lā yatimmu ʾllā bi-ṣ-ṣabri ʿalayhi, wa-l-ʾikhlāṣu fīhi .
Truthfulness is not complete without patience in maintaining it and sincerity within it.
Source page 78 · Unit 18
[الْإِخْلَاصِ] فَأَوَّلُ الْأَعْمَالِ هُوَ الْإِخْلَاصُ : فَالْفَرْضُ الْوَاجِبُ أَنْ تُؤْمِنَ بِاَللَّهِ، وَتَعْلَمَ وَتَقَرُّ وَتَشَهَّدُ أَلَا إلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَّهُ الْأَوَّلُ وَالْآخَرُ، وَالظَّاهِرُ وَالْبَاطِنُ، وَالْخَالِقُ، وَالْبَارِىءَ، وَالْمُصَورُ؛ وَالرَّزَّاقُ؛ وَالْمُحْيِيُّ؛
[al-ʾikhlāṣi] faʾawwalu al-ʾaʿmāli huwa al-ʾikhlāṣu : fa-l-farḍu al-wājibu ʾan tuʾmina bi-llāhi, wataʿlama wataqarru watashahhadu ʾalā ʾlaha ʾillā Allāhu waḥdahu lā sharīka lahu, waʾannahu al-ʾawwalu wa-l-ʾākharu, wa-ẓ-ẓāhiru wa-l-bāṭinu, wa-l-khāliqu, wa-l-bāriāʾa, wa-l-muṣawru; wa-r-razzāqu; wa-l-muḥyiyyu;
[Sincerity] The foremost of deeds is sincerity. The obligatory duty is to believe in Allah, and to know, acknowledge, and bear witness that there is no deity but Allah—Alone, without partner—and that He is the First and the Last, the Manifest and the Hidden, the Creator, the Originator, the Shaper, the Provider, the Giver of Life...
وَالْمُمَّيِّتُ الَّذِي إلَيْهِ تَرْجِعُ الْأُمُورَ.
wa-l-mummayyitu alladhī ʾlayhi tarjiʿu al-ʾumūra.
...and the Giver of Death, to Whom all matters return.
وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، جَاءَ بِالْحَقِّ مِنْ عِنْدِ الْحَقِّ؛ وَأَنَّ النَّبِيِّينَ حَقٌّ، وَبِالْحَقِّ أَدَّوُا الرِّسَالَةَ وَبَالَغُوا فِي النَّصِيحَةِ؛ وَأَنَّ الْجَنَّةَ حَقٌّ، وَالْبَعْثَ حَقٌّ، وَالْمَرَدَّ إِلَى اللَّهِ تَعَالَىٰ، يَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ.
waʾanna muḥammadan ʿabduhu warasūluhu, jāʾa bi-l-ḥaqqi min ʿindi al-ḥaqqi; waʾanna an-nabiyyīna ḥaqqun, wabiālḥaqqi ʾaddawuā ar-risālata wabālaghūā fī an-naṣīḥati; waʾanna al-jannata ḥaqqun, wa-l-baʿtha ḥaqqun, wa-l-maradda ʾilā Allāhi taʿālā, yaghfiru liman yashāʾu wayuʿadhdhibu man yashāʾu.
...with a heart settled in certainty, free of doubt; and [to believe] that Muhammad is His servant and Messenger who brought the truth from the Truth; that the Prophets are real and delivered the message with truth and strove earnestly in counsel; and that Paradise is real, Resurrection is real, and the return is to Allah Almighty, Who forgives whom He wills and punishes whom He wills.
وَيَكُونُ ذَٰلِكَ عَقْدَكَ، ظَاهِرًا عَلَىٰ لِسَانِكَ بِلَا شَكٍّ وَلَا رَيْبٍ، سَاكِنًا قَلْبَكَ، مُطْمَئِنًّا إِلَىٰ مَا صَدَّقْتَ بِهِ وَأَقْرَرْتَ.
wayakūnu dhālika ʿaqdaka, ẓāhiran ʿalā lisānika bilā shakkin walā raybin, sākinan qalbaka, muṭmaʾinnan ʾilā mā ṣaddaqta bihi waʾaqrarta.
Let this be your conviction—manifest upon your tongue and settled within your heart—without doubt, and with a heart at peace with what you have affirmed and acknowledged as true.
وَكَذَلِكَ لَا يُعَارِضُك - فِي كُلِّ مَا جَاءَ مِنْ عِنْدِ اللَّهِ عَلَى لِسَانِ نَبِيِّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - شَكَّ فِي كُلِّ مَا ذَكَرَهُ عَنْ رَبِّهِ عَزَّ وَجَلَّ، غَيْرُ مُخَالِفٍ لَمَّا كَانَ عَلَيْهِ النَّبِيُّ وَأَصْحَابُهُ وَأَئِمَّةُ الْهُدَى، الَّذِينَ كَانُوا قُدْوَةً لِمَنْ جَاءَ بَعْدَهُمْ مِنْ أَهْلِ الْهِدَايَةِ، ثُمَّ التَّابِعِينَ مِنْ بَعْدِهِمْ، ثُمَّ عُلَمَاءُ كُلِّ عَصْرٍ، مُتَّبَعًا لِلْجَمَاعَةِ،
wakadhalika lā yuʿāriḍuk - fī kulli mā jāʾa min ʿindi Allāhi ʿalā lisāni nabiyyihi ṣallā Allāhu ʿalayhi wasallama - shakka fī kulli mā dhakarahu ʿan rabbihi ʿazza wajalla, ghayru mukhālifin lammā kāna ʿalayhi an-nabiyyu waʾaṣḥābuhu waʾaʾimmatu al-hudā, alladhīna kānūā qudwatan liman jāʾa baʿdahum min ʾahli al-hidāyati, thumma at-tābiʿīna min baʿdihim, thumma ʿulamāʾu kulli ʿaṣrin, muttabaʿan liljamāʿati,
Furthermore, let no doubt assail you regarding anything that came from Allah through the tongue of His Prophet (peace and blessings be upon him)—regarding all he mentioned about his Lord (Mighty and Majestic is He)—provided it does not contradict the way of the Prophet, his Companions, and the Imams of guidance (who were role models for the people of guidance who came after them), followed by the Successors (Tabi‘in), and then the scholars of every age; [all while] following the Community (Jama‘ah)...
مُخْلِّصًا فِي ذَلِكَ اللَّهِ وَحْدَهُ لَا تُرِيدُ إلَّا اللَّهُ تَعَالَى، لِيُتِمَّ إسْلَامَك، وَإِيمَانُك، وَتَوْحِيدُك.
mukhlliṣan fī dhalika Allāhi waḥdahu lā turīdu ʾllā Allāhu taʿālā, liyutimma ʾslāmak, waʾīmānuk, watawḥīduk.
...being sincere in this solely for Allah—seeking nothing but Allah Almighty—so that your Islam, your faith, and your profession of Divine Oneness (Tawhid) may be complete.
١ الصدق في الإخلاص
Source page 79 · Unit 24
الثَّانِي : وَهُوَ الَّذِي أَمَرَ اللَّهُ تَعَالَى بِهِ حِينَ يَقُولُ : فَمَنْ كَانَ يَرْجُوا لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صُلْحًا وَلَا يُشْرِكُ بِعِبَادَةِ رَبِّهِ أَحَدًا ﴾ [الْكَهْفُ : فَمَنْ شَرَحَ ذَلِكَ أَنْ يَكُونَ الْعَبْدُ يُرِيدُ اللَّهُ عَزَّ وَجَلَّ بِجَمِيعِ أَعْمَالِهِ وَأَفْعَالِهِ وَحَرَكَاتِهِ كُلِّهَا ظَاهِرُهَا وَبَاطِنُهَا،
ath-thānī : wahuwa alladhī ʾamara Allāhu taʿālā bihi ḥīna yaqūlu : faman kāna yarjūā liqāʾa rabbihi falyaʿmal ʿamalan ṣulḥan walā yushriku biʿibādati rabbihi ʾaḥadan ” [al-kahfu : faman sharaḥa dhalika ʾan yakūna al-ʿabdu yurīdu Allāhu ʿazza wajalla bijamīʿi ʾaʿmālihi waʾafʿālihi waḥarakātihi kullihā ẓāhiruhā wabāṭinuhā,
Second: This is what Allah the Almighty commanded when He said: "So whoever hopes for the meeting with his Lord – let him do righteous work and not associate anyone in the worship of his Lord" [Al-Kahf]. An explanation of this is that the servant seeks Allah—Mighty and Majestic—in all his deeds, actions, and movements, whether outward or inward;
لَا يُرِيدُ بِهَا إلَّا اللَّهُ وَحْدَهُ قَائِمًا بِعَقْلِهِ وَعِلْمِهِ عَلَى نَفْسِهِ وَقَلْبَهُ، رَاعِيًا لَهُمْهُ، قَاصِدًا إلَى اللَّهِ تَعَالَى بِجَمِيعِ أَمْرِهِ، لَا يُحِبُّ مَدْحُ أَحَدٍ وَلَا ثَنَاءَهُ، وَلَا يُفْرَحُ بِعَمَلِهِ إذَا اطَّلَعَ عَلَيْهِ الْمَخْلُوقُونَ، فَإِنْ عَارَضَهُ مِنْ ذَلِكَ شَيْءٌ اتَّقَاهُ بِالسُّرْعَةِ وَالْكَرَاهِيَةِ، وَلَمْ يَسْكُنْ إلَيْهِ، لَكِنْ إذَا أَثْنَى عَلَيْهِ أَحَدٌ،
lā yurīdu bihā ʾllā Allāhu waḥdahu qāʾiman biʿaqlihi waʿilmihi ʿalā nafsihi waqalbahu, rāʿiyan lahumhu, qāṣidan ʾlā Allāhi taʿālā bijamīʿi ʾamrihi, lā yuḥibbu madḥu ʾaḥadin walā thanāʾahu, walā yufraḥu biʿamalihi ʾdhā aṭṭalaʿa ʿalayhi al-makhlūqūna, faʾin ʿāraḍahu min dhalika shayʾun attaqāhu bi-s-surʿati wa-l-karāhiyati, walam yaskun ʾlayhi, lakin ʾdhā ʾathnā ʿalayhi ʾaḥadun,
seeking nothing through them but Allah alone. He remains vigilant over his own mind and heart, mindful of his intentions, and directs all his affairs toward Allah the Almighty. He desires neither the praise nor the commendation of anyone, nor does he rejoice in his deed simply because created beings have witnessed it. If such a thought crosses his mind, he guards against it—rejecting it immediately and disliking it—without dwelling upon it. However, if someone praises him,
حَمِدَ اللَّهُ عَلَى سَتْرِهِ عَلَيْهِ حِينَ وَفَّقَهُ الْخَيْرُ رَآهُ الْعِبَادُ عَلَيْهِ .
ḥamida Allāhu ʿalā satrihi ʿalayhi ḥīna waffaqahu al-khayru raʾāhu al-ʿibādu ʿalayhi .
he praises Allah for having concealed his faults while granting him the success to perform the good deed that others witnessed.
نَعَمْ، ثُمَّ يَخَافُ عِنْدَ ذَلِكَ مِنْ عَمَلِهِ الرَّدِيءِ، وَسَرِيرَتُهُ الْقَبِيحَةَ، الَّتِي خَفِيَتْ عَلَى النَّاسِ، وَلَمْ تَخَفْ عَلَى اللَّهِ، فَأَشْفَقُ مِنْ ذَلِكَ؛
naʿam, thumma yakhāfu ʿinda dhalika min ʿamalihi ar-radīʾi, wasarīratuhu al-qabīḥata, allatī khafiyat ʿalā an-nāsi, walam takhaf ʿalā Allāhi, faʾashfaqu min dhalika;
Indeed, at that moment, he also fears his own bad deeds and the ugly aspects of his inner self—things hidden from people but known to Allah—and he feels apprehension regarding this;
وَخَافَ أَنْ تَكُونَ سَرِيرَتُهُ أَقْبَحُ مِنْ عَلَانِيَّتِهِ .
wakhāfa ʾan takūna sarīratuhu ʾaqbaḥu min ʿalāniyyatihi .
fearing that his inner state might be worse than his outward appearance.
Source page 80 · Unit 29
فَهَكَذَا يُرْوَى فِي الْحَدِيثِ (۱) : «السَّرِيرَةُ إذَا كَانَتْ أَقْبَحُ مِنْ الْعَلَانِيَةِ فَذَلِكَ الْجَوْرُ ، فَإِذَا اسْتَوَتْ السَّرِيرَةُ وَالْعَلَانِيَةُ فَذَلِكَ الْعَدْلُ، وَإِذَا فَضَلَتْ السَّرِيرَةُ عَلَى الْعَلَانِيَةِ فَذَلِكَ الْفَضْلَ»ُ.
fahakadhā yurwā fī al-ḥadīthi (1) : «as-sarīratu ʾdhā kānat ʾaqbaḥu min al-ʿalāniyati fadhalika al-jawru , faʾidhā astawat as-sarīratu wa-l-ʿalāniyatu fadhalika al-ʿadlu, waʾidhā faḍalat as-sarīratu ʿalā al-ʿalāniyati fadhalika al-faḍla».
Thus, it is narrated in the Hadith (1): "If the inner state is worse than the outward appearance, that is injustice; if the inner state and the outward appearance are equal, that is justice; and if the inner state is superior to the outward appearance, that is virtue."
فَالْوَاجِبُ عَلَى الْعَبْدِ أَنْ يَخْفِيَ عَمَلَهُ جَهْدَهُ، حَتَّى لَا يَطَّلِعَ عَلَيْهِ إلَّا اللَّهُ تَعَالَى، فَذَلِكَ أَبْلَغُ فِي رِضَا اللَّهِ عَزَّ وَجَلَّ، وَأَعْظَمُ فِي تَضْعِيفِ الثَّوَابِ وَأَقْرَبُ إلَى السَّلَامَةِ، وَأَوْهِنٍ لِكَيْدِ الْعَدُوِّ وَأَبْعَدَ مِنْ الْآفَاتِ.
fa-l-wājibu ʿalā al-ʿabdi ʾan yakhfiya ʿamalahu jahdahu, ḥattā lā yaṭṭaliʿa ʿalayhi ʾllā Allāhu taʿālā, fadhalika ʾablaghu fī riḍā Allāhi ʿazza wajalla, waʾaʿẓamu fī taḍʿīfi ath-thawābi waʾaqrabu ʾlā as-salāmati, waʾawhinin likaydi al-ʿaduwwi waʾabʿada min al-ʾāfāti.
Therefore, it is incumbent upon the servant to conceal his deeds as much as possible, so that none but Allah the Almighty witnesses them. This is more conducive to attaining the pleasure of Allah—Mighty and Majestic—greater in multiplying the reward, closer to safety, more effective in thwarting the enemy's schemes, and further removed from spiritual pitfalls.
وَرُوِيَ عَنْ سُفْيَانَ الثَّوْرِيِّ (۲) رَحِمَهُ اللَّهُ أَنَّهُ قَالَ: مَا بِمَا يَظْهَرُ مِنْ عَمَلِيٍّ.
waruwiya ʿan sufyāna ath-thawriyyi (2) raḥimahu Allāhu ʾannahu qāla: mā bimā yaẓharu min ʿamaliyyin.
It is narrated from Sufyan al-Thawri (2)—may Allah have mercy on him—that he said: "I do not care about the deeds of mine that are made public."
أَعْبًا وَيَرْوِي فِي الْحَدِيثِ (۳) : «إِنَّ عَمَلَ السِّرِّ يَفْضُلُ عَلَى
ʾaʿban wayarwī fī al-ḥadīthi (3) : «ʾinna ʿamala as-sirri yafḍulu ʿalā
It is also narrated in a Hadith (3): "A deed performed in secret surpasses...
Source page 81 · Unit 33
عَمَلَ الْعَلَانِيَةِ سَبْعِينَ ضَعْفَا»ً.
ʿamala al-ʿalāniyati sabʿīna ḍaʿfā».
...a deed performed openly by seventy-fold."
وَيُرْوَى : إنَّ الْعَبْدَ لِيَعْمَلَ الْعَمَلَ فِي السِّرِّ، فَيَدَعُهُ الشَّيْطَانُ عِشْرِينَ سَنَةً، ثُمَّ يَدْعُوهُ إلَى أَنْ يَظْهِرَهُ، وَيَذْكُرَهُ، فَيُنْقَلُ مِنْ دِيوَانِ السِّرِّ إلَى دِيوَانِ الْعَلَانِيَةِ، فَيُنْقُصُ مِنْ ثَوَابِ الْعَمَلِ وَفَضْلِهِ، ثُمَّ لَا يَزَالُ يَذْكُرُهُ أَعْمَالُهُ، حَتَّى يَذْكُرَهَا لِلنَّاسِ، وَيَتَحَلَّى بِاطِّلَاعِهِمْ عَلَيْهَا، وَيَسْكُنُ إلَى ثَنَائِهِمَ، فَيَصِيرُ رِيَاءً .
wayurwā : ʾnna al-ʿabda liyaʿmala al-ʿamala fī as-sirri, fayadaʿuhu ash-shayṭānu ʿishrīna sanatan, thumma yadʿūhu ʾlā ʾan yaẓhirahu, wayadhkurahu, fayunqalu min dīwāni as-sirri ʾlā dīwāni al-ʿalāniyati, fayunquṣu min thawābi al-ʿamali wafaḍlihi, thumma lā yazālu yadhkuruhu ʾaʿmāluhu, ḥattā yadhkurahā lilnnāsi, wayataḥallā biāṭṭilāʿihim ʿalayhā, wayaskunu ʾlā thanāʾihima, fayaṣīru riyāʾan .
It is narrated: A servant may perform a deed in secret, and Satan leaves him alone regarding it for twenty years. Then, he tempts him to reveal and speak of it, causing it to be transferred from the record of secrets to the record of public deeds, thereby diminishing the deed's reward and merit. Satan continues to remind him of his deeds until he mentions them to others, takes pride in their awareness of them, and finds comfort in their praise; thus, it turns into ostentation (riya').
فَهَذِهِ الْأُمُورُ ضِدُّ الْإِخْلَاصَ، وَمَا ذَكَرْنَا فَهُوَ مِنْ جُمْلَةِ الْإِخْلَاصِ الَّذِي لَا بُدَّ لِلْمَخْلُوقِينَ مِنْ مَعْرِفَتِهِ، وَالْعَمَلِ بِهِ، وَلَا يَسَعُهُمْ جَهْلُهُ، وَتَبْقَى الزِّيَادَةُ فِي الْإِخْلَاصِ مَعَ الْعَبْدِ إذَا أَحْكَمَ هَذِهِ الْأُصُولَ. قُلْت : ثُمَّ مَاذَا؟ .
fahadhihi al-ʾumūru ḍiddu al-ʾikhlāṣa, wamā dhakarnā fahuwa min jumlati al-ʾikhlāṣi alladhī lā budda lilmakhlūqīna min maʿrifatihi, wa-l-ʿamali bihi, walā yasaʿuhum jahluhu, watabqā az-ziyādatu fī al-ʾikhlāṣi maʿa al-ʿabdi ʾdhā ʾaḥkama hadhihi al-ʾuṣūla. qult : thumma mādhā? .
These matters are the antithesis of sincerity (ikhlas). What we have mentioned constitutes the fundamental sincerity that created beings must know and practice; ignorance of it is not an option for them. Once a servant has mastered these principles, further degrees of sincerity remain attainable for him. I asked: "What comes next?"
قَالَ: مِمَّا يُمْكِنُ أَنْ يَذْكُرَ أَنْ يَكُونَ الْعَبْدُ لَا يَرْجُو إِلَّا حَدِيثَ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا : عَمَلَ السِّرِّ أَفْضَلُ مِنْ عَمَلِ الْعَلَانِيَةِ، وَالْعَلانِيَةِ أَفْضَلُ لِمَنْ أَرَادَ الِاقْتِدَاءَ»َ وَقَالَ : تَفَرَّدَ بِهِ بَقِيَّةٌ عَنْ عَبْدِ الْمَلِكِ بْنِ مِهْرَانَ .
qāla: mimmā yumkinu ʾan yadhkura ʾan yakūna al-ʿabdu lā yarjū ʾillā ḥadītha abni ʿumara raḍiya Allāhu ʿanhumā : ʿamala as-sirri ʾafḍalu min ʿamali al-ʿalāniyati, wa-l-ʿalāniyati ʾafḍalu liman ʾarāda al-aqtidāʾa» waqāla : tafarrada bihi baqiyyatun ʿan ʿabdi al-maliki bni mihrāna .
He replied: "Among the things that can be mentioned is that the servant hopes for nothing but... [referencing] the Hadith of Ibn ‘Umar (may Allah be pleased with them both): 'A deed performed in secret is superior to a deed performed openly, though the open deed is superior for one who intends to set an example.' It was noted that Baqiyyah was the sole narrator of this from ‘Abd al-Malik bin Mihran."
وَرَوَى ابْنُ أَبِي الدُّنْيَا فِي كِتَابِ الْإِخْلَاصِ بِسَنَدٍ ضَعِيفٍ: يَفْضُلُ الذَّكَرُ الْخَفِيَّ الَّذِي لَا تُسْمَعُهُ الْحِفْظَةُ عَلَى الذِّكْرِ الَّذِي تَسْمَعُهُ الْحِفْظَةُ سَبْعِينَ دَرَجَةَ»ً.
warawā abnu ʾabī ad-dunyā fī kitābi al-ʾikhlāṣi bisanadin ḍaʿīfin: yafḍulu adh-dhakaru al-khafiyya alladhī lā tusmaʿuhu al-ḥifẓatu ʿalā adh-dhikri alladhī tasmaʿuhu al-ḥifẓatu sabʿīna darajata».
Ibn Abi al-Dunya narrated in Kitab al-Ikhlas (The Book of Sincerity), with a weak chain of transmission: "Hidden remembrance—which the recording angels do not hear—surpasses remembrance that the recording angels do hear by seventy degrees."
Source page 82 · Unit 38
اللَّهُ اللَّهُ ، وَلَا يَخَافُ إِلَّا اللَّهَ، وَلَا يَتَزَيَّنُ إلَّا لِلَّهِ، وَلَا تَأْخُذُهُ فِي لُوْمَةٍ لَائِمٍ، وَلَا يُبَالِي إذَا وَافَقَ الْأَمْرَ الَّذِي فِيهِ مَحَبَّةَ اللَّهِ وَرِضَاهُ مِنْ سَخَطِهِ.
Allāhu Allāhu , walā yakhāfu ʾillā Allāha, walā yatazayyanu ʾllā li-llāhi, walā taʾkhudhuhu fī luwmatin lāʾimin, walā yubālī ʾdhā wāfaqa al-ʾamra alladhī fīhi maḥabbata Allāhi wariḍāhu min sakhaṭihi.
...Allah alone; he fears none but Allah; he adorns himself [in his actions] only for the sake of Allah; he is undeterred by the blame of any critic; and he remains unconcerned about who might be displeased, provided the matter aligns with the love and pleasure of Allah.
وَمَا بَقَى مِنْ ذِكْرِ غَايَةِ الْإِخْلَاصِ أَكْثَرَ، وَفِي هَذَا بَلَاغٌ لِلْمُرِيدِينَ السَّالِكِينَ لِلطَّرِيقِ ! (١)
wamā baqā min dhikri ghāyati al-ʾikhlāṣi ʾakthara, wafī hadhā balāghun lilmurīdīna as-sālikīna lilṭṭarīqi ! (1)
There is much more to be said regarding the ultimate nature of sincerity; herein lies a sufficient message for the spiritual aspirants traversing the Path! (1)
٢ الصدق في الصبر
Source page 83 · Unit 40
وَالصَّبْرُ اسْمٌ لِمَعَانٍ ظَاهِرَةٍ وَبَاطِنَةً، فَأَمَّا الظَّاهِرَةُ فَهِيَ ثَلَاثٌ : فَأَوَّلُهَا : الصَّبْرُ عَلَى أَدَاءِ فَرَائِضِ اللَّهِ تَعَالَى، عَلَى كُلِّ حَالٍ فِي الشِّدَّةِ وَالرُّخَاءِ وَالْعَافِيَةِ وَالْبَلَاءِ، طَوْعًا وَكُرْهًا.
wa-ṣ-ṣabru asmun limaʿānin ẓāhiratin wabāṭinatan, faʾammā aẓ-ẓāhiratu fahiya thalāthun : faʾawwaluhā : aṣ-ṣabru ʿalā ʾadāʾi farāʾiḍi Allāhi taʿālā, ʿalā kulli ḥālin fī ash-shiddati wa-r-rukhāʾi wa-l-ʿāfiyati wa-l-balāʾi, ṭawʿan wakurhan.
Patience encompasses both outward and inward aspects. As for the outward aspects, there are three: the first is patience in performing the obligatory acts (fara'id) of Allah Almighty—under all circumstances, whether in hardship or ease, well-being or affliction, and whether willingly or reluctantly.
ثُمَّ الصَّبْرُ الثَّانِي هُوَ الصَّبْرُ عَنْ كُلِّ مَا نَهَى اللَّهُ تَعَالَى عَنْهُ، وَمَنَعَ النَّفْسَ مِنْ كُلِّ مَا مَالَتْ إلَيْهِ بِهَوَاهَا، مِمَّا لَيْسَ اللَّهُ تَعَالَى فِيهِ رِضًا، طَوْعًا وَكُرِهًا .
thumma aṣ-ṣabru ath-thānī huwa aṣ-ṣabru ʿan kulli mā nahā Allāhu taʿālā ʿanhu, wamanaʿa an-nafsa min kulli mā mālat ʾlayhi bihawāhā, mimmā laysa Allāhu taʿālā fīhi riḍan, ṭawʿan wakurihan .
The second form of patience is refraining from everything Allah Almighty has forbidden, and restraining the self from whatever it desires out of caprice—things that do not please Allah Almighty—whether willingly or reluctantly.
وَهَذَا صَبْرَانِ فِي مَوطِنَيْنِ هُمَا فَرْضٌ عَلَى الْعِبَادِ أَنْ يَعْمَلُوا بِهِمَا .
wahadhā ṣabrāni fī mawṭinayni humā farḍun ʿalā al-ʿibādi ʾan yaʿmalūā bihimā .
These constitute two forms of patience in two specific contexts that are obligatory for servants to practice.
ثُمَّ الصَّبْرُ الثَّالِثُ : هُوَ الصَّبْرُ عَلَى النَّوَافِلِ وَأَعْمَالِ الْبُرِّ، مِمَّا يَقْرَبُ الْعَبْدُ إلَى اللَّهِ تَعَالَى فَيُحْمَلُ نَفْسَهُ عَلَى بُلُوغِ الْغَايَةِ مِنْهُ لِلَّذِي رَجَاهُ مِنْ ثَوَابِ اللَّهِ عَزَّ وَجَلَّ .
thumma aṣ-ṣabru ath-thālithu : huwa aṣ-ṣabru ʿalā an-nawāfili waʾaʿmāli al-burri, mimmā yaqrabu al-ʿabdu ʾlā Allāhi taʿālā fayuḥmalu nafsahu ʿalā bulūghi al-ghāyati minhu lilladhī rajāhu min thawābi Allāhi ʿazza wajalla .
The third form of patience is steadfastness in performing supererogatory acts (nawafil) and deeds of righteousness that draw the servant closer to Allah Almighty; the servant compels himself to attain the utmost in these acts, seeking the reward hoped for from Allah—Mighty and Majestic is He.
أَنَّ وَهَكَذَا يُرْوَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - فِيمَا رَوَاهُ عَنْ رَبِّهِ عَزَّ وَجَلَّ - قَالَ: «َمَّا تَقَرَّبُ إِلَيَّ عَبْدِي بِمِثْلِ مَا افْتَرَضْتهُ عَلَيْهِ، وَلَا يَزَالُ
ʾanna wahakadhā yurwā an-nabiyya ṣallā Allāhu ʿalayhi wasallama - fīmā rawāhu ʿan rabbihi ʿazza wajalla - qāla: «mmā taqarrabu ʾilayya ʿabdī bimithli mā aftaraḍthu ʿalayhi, walā yazālu
Thus, the Prophet (peace and blessings be upon him) narrated—reporting from his Lord (Mighty and Majestic is He)—that He said: "My servant draws not near to Me with anything more beloved to Me than what I have made obligatory upon him; and My servant continues..."
Source page 84 · Unit 45
عَبْدِي يَتَقَرَّبُ إلَيَّ بِالنَّوَافِلِ حَتَّى أَحَبَّهُ» (1) .
ʿabdī yataqarrabu ʾlayya bi-n-nawāfili ḥattā ʾaḥabbahu» (1) .
"...to draw near to Me through supererogatory acts until I love him." (1)
وَالصَّبْرُ الرَّابِعُ : هُوَ الصَّبْرُ عَلَى قَبُولِ الْحَقِّ مِمَّنْ جَاءَكَ بِهِ مِنْ النَّاسِ، وَدَعَاكَ إلَيْهِ بِالنَّصِيحَةِ، فَيُقْبَلُ مِنْهُ، لِأَنَّ الْحَقَّ رَسُولٌ مِنْ اللَّهِ جَلَّ ذِكَرَهُ إلَى الْعِبَادِ لَا يَجُوزُ لَهُمْ رَدُّهُ، فَمَنْ تَرَكَ قَبُولَ الْحَقِّ وَرَدَّهُ، فَإِنَّمَا يَرِدُ عَلَى اللَّهِ تَعَالَى أَمْرَهُ .
wa-ṣ-ṣabru ar-rābiʿu : huwa aṣ-ṣabru ʿalā qabūli al-ḥaqqi mimman jāʾaka bihi min an-nāsi, wadaʿāka ʾlayhi bi-n-naṣīḥati, fayuqbalu minhu, liʾanna al-ḥaqqa rasūlun min Allāhi jalla dhikarahu ʾlā al-ʿibādi lā yajūzu lahum radduhu, faman taraka qabūla al-ḥaqqi waraddahu, faʾinnamā yaridu ʿalā Allāhi taʿālā ʾamrahu .
The fourth form of patience is accepting the truth from whomever brings it to you—from among the people—and calls you to it through sincere counsel. One must accept it from them, for the truth is a messenger from Allah (Glorified be His Name) to His servants, and they are not permitted to reject it; whoever refuses to accept the truth and rejects it is, in effect, rejecting the command of Allah Almighty.
وَهَذَا ظَاهِرُ الصَّبْرِ الْوَاجِبِ عَلَى الْخُلْقِ، الَّذِي لَا يَسَعُهُمْ جَهْلُهُ، وَلَا بُدَّ لَهُمْ مِنْهُ.
wahadhā ẓāhiru aṣ-ṣabri al-wājibi ʿalā al-khulqi, alladhī lā yasaʿuhum jahluhu, walā budda lahum minhu.
This constitutes the outward aspect of patience obligatory upon creation—something of which they cannot afford to be ignorant and which is indispensable to them.
وَبَقِيَ شَرْحُ حَقَائِقِ الصَّبْرِ وَغَايَتُهُ، الَّذِي يَكُونُ مَعَ الصَّابِرِينَ بَعْدَ إحْكَامِ هَذَا الصَّبْرِ الَّذِي ذَكَرْنَاهُ .
wabaqiya sharḥu ḥaqāʾiqi aṣ-ṣabri waghāyatuhu, alladhī yakūnu maʿa aṣ-ṣābirīna baʿda ʾḥkāmi hadhā aṣ-ṣabri alladhī dhakarnāhu .
There remains the explanation of the inner realities of patience and its ultimate goal—that state which accompanies the patient ones—once the aforementioned forms of patience have been firmly established.
• قُلْت: فَالصَّبْرُ فِي نَفْسِهِ مَا هُوَ؟ وَمَا مَوْجُودُهُ فِي الْقَلْبِ؟ .
• qult: fa-ṣ-ṣabru fī nafsihi mā huwa? wamā mawjūduhu fī al-qalbi? .
• I asked: "What, then, is patience in itself? And how does it manifest within the heart?"
قَالَ : الصَّبْرُ : هُوَ احْتِمَالُ مَكْرُوهٍ النَّفْسَ.
qāla : aṣ-ṣabru : huwa aḥtimālu makrūhin an-nafsa.
He replied: "Patience is the endurance of what the self finds disagreeable."
وَ مَوْجُودُهُ: إذَا وَقَعَ بِالنَّفْسِ مَا تُكْرَهُهُ تَجْرَّعَتْ ذَلِكَ، وَأَنْفَتْ الْجُزْعَ، وَتَرَكَتْ الْبَثَّ ،وَالشَّكْوَى، وَكَتَمْتُ مَا نَزَلَ بِهَا .
wa mawjūduhu: ʾdhā waqaʿa bi-n-nafsi mā tukrahuhu tajrraʿat dhalika, waʾanfat al-juzʿa, watarakat al-baththa ,wa-sh-shakwā, wakatamtu mā nazala bihā .
"Its manifestation is this: when the self encounters something it dislikes, it swallows the bitterness, disdains panic, refrains from airing its distress or complaining, and conceals what has befallen it."
لِأَنَّهُ يُرْوَى فِي الْحَدِيثِ : مِنْ بَثٍّ فَقَدْ شَكًّا (٢). ألم تَسْمَعُ
liʾannahu yurwā fī al-ḥadīthi : min baththin faqad shakkan (2). ʾlm tasmaʿu
"For it is narrated in the Hadith: 'Whoever airs his distress has complained' (2). Have you not heard..."
Source page 85 · Unit 53
اللَّهُ تَعَالَى يَقُولُ: ﴿ وَالْكَاظِمِينَ الْغَيْظُ وَالْعَافِينَ عَنِ النَّاسِ [آلِ عِمْرَانُ: ١٣٤] أَفَلا تَرَى أَنَّهُ كَظَمَ مَا كَرِهَ، وَشَقَّ عَلَى نَفْسِهِ احْتِمَالُهُ، فَصَارَ صَابِرًا؟
Allāhu taʿālā yaqūlu: “ wa-l-kāẓimīna al-ghayẓu wa-l-ʿāfīna ʿani an-nāsi [ʾāli ʿimrānu: 134] ʾafalā tarā ʾannahu kaẓama mā kariha, washaqqa ʿalā nafsihi aḥtimāluhu, faṣāra ṣābiran?
"...God Almighty say: '...and who restrain anger and who pardon the people' [Al 'Imran: 134]? Do you not see that he restrained what he disliked—finding the endurance of it difficult upon himself—and thus became patient?"
فَإِذَا أَبْدَى الْجُزْعَ، وَكَافًا مَنْ أَسَاءَ إلَيْهِ، وَلَمْ يَعْفِ عَمَّنْ أَسَاءَ إلَيْهِ، خَرَجَ مِنْ حَدِّ الصَّبْرِ عَلَى هَذَا الْقِيَاسِ . .
faʾidhā ʾabdā al-juzʿa, wakāfan man ʾasāʾa ʾlayhi, walam yaʿfi ʿamman ʾasāʾa ʾlayhi, kharaja min ḥaddi aṣ-ṣabri ʿalā hadhā al-qiyāsi . .
If he displays anguish, retaliates against the one who wronged him, and refuses to forgive the offender, he steps outside the bounds of patience—judging by this standard...
قُلْت : فَبِمَاذَا يَقْوَى الصَّابِرُ عَلَى الصَّبْرِ، وَبِمَاذَا لَهُ ؟
qult : fabimādhā yaqwā aṣ-ṣābiru ʿalā aṣ-ṣabri, wabimādhā lahu ?
I asked: "What strengthens the patient person in their patience, and what does it yield for them?"
يَتِمُّ قَالَ : يُرْوَى فِي الْحَدِيثِ : إنَّ الصَّبْرَ عَلَى الْمَكَارِهِ مِنْ حُسْنِ الْيَقِينِ»ِ(۱) وَيُرْوَى : إِنَّ الصَّبْرَ نِصْفُ الْإِيمَانِ، وَالْيَقِينُ الْإِيمَانُ كُلُّهِ»ٍ (٢ ) .
yatimmu qāla : yurwā fī al-ḥadīthi : ʾnna aṣ-ṣabra ʿalā al-makārihi min ḥusni al-yaqīni»(1) wayurwā : ʾinna aṣ-ṣabra niṣfu al-ʾīmāni, wa-l-yaqīnu al-ʾīmānu kulluhi» (2 ) .
He replied: "It is narrated in a Hadith: 'Patience in the face of adversity stems from excellence of certainty' (1). It is also narrated: 'Patience is half of faith, and certainty is faith in its entirety' (2)."
وَذَلِكَ أَنَّ الْعَبْدَ لَمَّا آمَنَ بِاَللَّهِ تَعَالَى، وَصَدِّقَ قَوْلُهُ فِي الَّذِي وَعَدَهُ ،وَتَوَاعِدُهُ قَامَتْ فِي قَلْبِهِ الرَّغْبَةِ فِي ثَوَابِ اللَّهِ تَعَالَى الَّذِي وَعَدَهُ وَلَزِمَتْ قَلْبُهُ الْخَشْيَةُ مِنْ عِقَابِ اللَّهِ الَّذِي تَوَاعِدُهُ، وَصَحَّتْ عِنْدَ ذَلِكَ رَغْبَتُهُ، وَقَامَتْ عَزِيمَتُهُ فِي طَلَبٍ مَرْفُوعًا بِلَفْظِ مِنْ بَثٍّ لَمْ يُصْبَرِ»ْ تَفْسِيرُ الْقُرْطُبِي»ِ (٩ : ٢٤٧). (1) لم أَجِدهُ.
wadhalika ʾanna al-ʿabda lammā ʾāmana bi-llāhi taʿālā, waṣaddiqa qawluhu fī alladhī waʿadahu ,watawāʿiduhu qāmat fī qalbihi ar-raghbati fī thawābi Allāhi taʿālā alladhī waʿadahu walazimat qalbuhu al-khashyatu min ʿiqābi Allāhi alladhī tawāʿiduhu, waṣaḥḥat ʿinda dhalika raghbatuhu, waqāmat ʿazīmatuhu fī ṭalabin marfūʿan bilafẓi min baththin lam yuṣbari» tafsīru al-qurṭubī» (9 : 247). (1) lm ʾajidhu.
This is because when the servant believes in Allah the Exalted and accepts the truth of His promises and warnings, a desire for the reward Allah promised takes root in his heart, as does a fear of the punishment He threatened. Consequently, his desire becomes sincere, and his resolve to seek [the reward] is established...
(۲) أَخْرَجَهُ أَبُو نُعَيْمٍ فِي الْحِلْيَةِ وَالْبَيْهَقِيُّ فِي «َشْعَبِ الْإِيمَانِ»ِ مِنْ حَدِيثِ ابْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ وَهُوَ حَدِيثٌ ضَعِيفٌ.
(2) ʾakhrajahu ʾabū nuʿaymin fī al-ḥilyati wa-l-bayhaqiyyu fī «shʿabi al-ʾīmāni» min ḥadīthi abni masʿūdin raḍiya Allāhu ʿanhu wahuwa ḥadīthun ḍaʿīfun.
(2) Narrated by Abu Nu‘aym in Al-Hilyah and Al-Bayhaqi in Shu‘ab al-Iman on the authority of Ibn Mas‘ud (may Allah be pleased with him); it is a weak (da‘if) Hadith.
كَمَا قَالَ الْأَلْبَانِيُّ فِي ضَعِيفِ الْجَامِعِ رَقِّمٌ (٣٥٣٨).
kamā qāla al-ʾalbāniyyu fī ḍaʿīfi al-jāmiʿi raqqimun (3538).
As stated by Al-Albani in Da‘if al-Jami‘, no. (3538).
Source page 86 · Unit 60
النَّجَاةُ مِمَّا يُخَافُهُ، وَهَاجَتْ آمَالُهُ فِي الظُّفْرِ بِاَلَّذِي يَرْجُوهُ، فَجِدَ عِنْدَ ذَلِكَ فِي الطَّلَبِ وَالْهَرْبِ، فَسَكَنَ الْخَوْفَ وَالرَّجَاءُ قَلْبَهُ، فَرَكِبَ عِنْدَ ذَلِكَ مَطِيَّةُ الصَّبْرِ، وَتُجْرُّعُ مِرَارَتُهُ عِنْدَ نُزُولِهِ، وَمَضَى فِي إنْفَاذِ الْعَزَائِمِ وَحَذَرَ مِنْ نَقْصِهَا، فَوَقَعَ عَلَيْهِ اسْمُ الصَّابِرِ (1)
an-najātu mimmā yukhāfuhu, wahājat ʾāmāluhu fī aẓ-ẓufri bi-lladhī yarjūhu, fajida ʿinda dhalika fī aṭ-ṭalabi wa-l-harbi, fasakana al-khawfa wa-r-rajāʾu qalbahu, farakiba ʿinda dhalika maṭiyyatu aṣ-ṣabri, watujrruʿu mirāratuhu ʿinda nuzūlihi, wamaḍā fī ʾnfādhi al-ʿazāʾimi waḥadhara min naqṣihā, fawaqaʿa ʿalayhi asmu aṣ-ṣābiri (1)
...escaping what he fears, while his hopes of attaining what he desires are stirred; thus, he strives earnestly in both pursuit and avoidance. As fear and hope settle in his heart, he mounts the steed of patience—enduring its bitterness when it befalls him—and proceeds to execute his firm resolutions while guarding against any faltering in them; thus, the title of "the patient one" (al-sābir) is applied to him (1).
٣ صدق التوبة إلى الله
Source page 87 · Unit 61
وَالصِّدْقُ اسْمٌ لِمَعَانٍ كَثِيرَةٍ: فَأَوَّلُ الصِّدْقِ : هُوَ صِدْقُ الْعَبْدِ فِي الْإِنَابَةِ إلَى اللَّهِ تَعَالَى بِالتَّوْبَةِ النُّصُوحَ، لِقَوْلِ اللَّهِ عَزَّ وَجَلَّ : ﴿ يَتَأَيَّهَا الَّذِينَ آمَنُوا تُوبُّوا إلَى اللَّهِ تَوْبَةً نُصُوحًا) [التَّحْرِيمِ: ۸]،
wa-ṣ-ṣidqu asmun limaʿānin kathīratin: faʾawwalu aṣ-ṣidqi : huwa ṣidqu al-ʿabdi fī al-ʾinābati ʾlā Allāhi taʿālā bi-t-tawbati an-nuṣūḥa, liqawli Allāhi ʿazza wajalla : “ yataʾayyahā alladhīna ʾāmanūā tūbbūā ʾlā Allāhi tawbatan nuṣūḥan) [at-taḥrīmi: 8],
Truthfulness (al-ṣidq) is a term encompassing many meanings. The first aspect of truthfulness is the servant’s sincerity in turning back to Allah Almighty through sincere repentance (tawbah naṣūḥ), in accordance with the words of Allah—Mighty and Majestic is He: {O you who have believed, repent to Allah with sincere repentance} [At-Taḥrīm: 8].
وَقَالَ تَعَالَى: ﴿وَتُوبُوا إلَى اللَّهِ جَمِيعًا أَيُّهُ الْمُؤْمِنُونَ لَعَلَّكُمْ تَفْلِحُونَ ﴾ [النُّورِ: ۳۱] وقَالَ تَعَالَى: ﴿لْقَدُ تَابَ اللَّهِ عَلَى النَّبِيِّ وَالْمُهْجَرِينَ وَالأَنْصَارِ ﴾ [التَّوْبَةِ : ۱۱۷] .
waqāla taʿālā: “watūbūā ʾlā Allāhi jamīʿan ʾayyuhu al-muʾminūna laʿallakum tafliḥūna ” [an-nūri: 31] wqāla taʿālā: “lqadu tāba Allāhi ʿalā an-nabiyyi wa-l-muhjarīna wa-l-ʾanṣāri ” [at-tawbati : 117] .
And He Almighty said: {And repent to Allah, all of you, O believers, that you might succeed} [An-Nūr: 31]. And He Almighty said: {Allah has already forgiven the Prophet and the Emigrants and the Helpers} [At-Tawbah: 117].
فَأَوَّلُ التَّوْبَةِ هُوَ النَّدَمُ عَلَى مَا كَانَ مِنْ التَّفْرِيطِ فِي أَمْرِ اللَّهِ تَعَالَى وَنَهْيِهِ وَالْعَزِيمَةُ عَلَى تَرْكِ الْعَوْدِ فِي شَيْءٍ مِمَّا يُكْرَهُ اللَّهُ عَزَّ وَجَلَّ، وَدَوَامُ الِاسْتِغْفَارِ، وَرَدَّ كُلُّ مَظْلِمَةٍ لِلْعِبَادِ مِنْ مَالِهِمْ ؛
faʾawwalu at-tawbati huwa an-nadamu ʿalā mā kāna min at-tafrīṭi fī ʾamri Allāhi taʿālā wanahyihi wa-l-ʿazīmatu ʿalā tarki al-ʿawdi fī shayʾin mimmā yukrahu Allāhu ʿazza wajalla, wadawāmu al-astighfāri, waradda kullu maẓlimatin lilʿibādi min mālihim ;
The beginning of repentance is remorse for past negligence regarding the commands and prohibitions of Allah Almighty; a firm resolve never to return to anything Allah—Mighty and Majestic is He—dislikes; constant seeking of forgiveness (istighfār); and the restitution of every wrong done to others regarding their wealth;
وَالِاعْتِرَافُ اللَّهُ تَعَالَى وَلَهُمْ (۱) ، وَلُزُومُ الْخَوْفِ وَالْحُزْنِ
wa-l-aʿtirāfu Allāhu taʿālā walahum (1) , waluzūmu al-khawfi wa-l-ḥuzni
...acknowledging the wrong to Allah Almighty and to them (1), and maintaining a state of fear and sorrow;
Source page 88 · Unit 65
وَالْإِشْفَاقُ أَلَّا تَكُونُ مُصَحَّحًا (۱) ، وَالْخَوْفُ أَنْ لَا تُقْبَلَ تَوْبَتُك، وَلَا تَأْمَنُ أَنْ يَكُونَ قَدْ رَاكَ اللَّهُ تَعَالَى عَلَى بَعْضِ مَا يُكْرَهُ فَمَقْتُك .
wa-l-ʾishfāqu ʾallā takūnu muṣaḥḥaḥan (1) , wa-l-khawfu ʾan lā tuqbala tawbatuk, walā taʾmanu ʾan yakūna qad rāka Allāhu taʿālā ʿalā baʿḍi mā yukrahu famaqtuk .
...apprehension that your repentance may not be sound (1), and fear that it may not be accepted; and never feeling secure against the possibility that Allah Almighty might have seen you engaged in something He dislikes, thereby incurring His wrath.
وَهَكَذَا يُرْوَى عَنْ الْحَسَنِ الْبَصْرِيِّ (٢) رضي الله عنه أَنَّهُ قَالَ : مَا يُؤْمِنُنِي أَنْ يَكُونَ قَدْ رَآنِي عَلَى بَعْضِ مَا يُكْرَهُ، فَقَالَ : اعْمَلْ مَا شِئْتُ فَلَا غُفَرْتُ؟
wahakadhā yurwā ʿan al-ḥasani al-baṣriyyi (2) rḍy Allāh ʿnh ʾannahu qāla : mā yuʾminunī ʾan yakūna qad raʾānī ʿalā baʿḍi mā yukrahu, faqāla : aʿmal mā shiʾtu falā ghufartu?
It is narrated from al-Hasan al-Basri (may Allah be pleased with him) that he said: "What assures me that He has not seen me engaged in something He dislikes, only to say: 'Do whatever you wish, for I shall not forgive you'?"
وَيُرْوَى عَنْهُ أَيْضًا أَنَّهُ قَالَ : أَخَافُ أَنْ يُطْرِحَنِي فِي النَّارِ وَلَا يُبَالِي .
wayurwā ʿanhu ʾayḍan ʾannahu qāla : ʾakhāfu ʾan yuṭriḥanī fī an-nāri walā yubālī .
It is also narrated from him that he said: "I fear He might cast me into the Fire and not care."
وَبَلَغَنِي أَنَّ بَعْضَ الْعُلَمَاءِ لَقِيَ بَعْضُ النَّاسِ فَقَالَ لَهُ : تَبْتُ؟ قَالَ: نَعَمْ. قَالَ : قَبِلْتُ؟
wabalaghanī ʾanna baʿḍa al-ʿulamāʾi laqiya baʿḍu an-nāsi faqāla lahu : tabtu? qāla: naʿam. qāla : qabiltu?
It reached me that a certain scholar met a man and asked him, "Have you repented?" The man replied, "Yes." The scholar asked, "Has it been accepted?"
قَالَ : لَا أَدْرِي قَالَ: اذْهَبْ فَادِرٌ .
qāla : lā ʾadrī qāla: adhhab fādirun .
The man said, "I do not know." The scholar said, "Go and find out."
وَقَالَ: يُفْنِى حُزْنُ كُلِّ ثُكْلَى، وَحُزْنِ التَّائِبِ مَا يُفْنَى.
waqāla: yufniā ḥuznu kulli thuklā, waḥuzni at-tāʾibi mā yufnā.
He also said: "The grief of every bereaved mother eventually fades, but the grief of the penitent never ends."
وَمَنْ صَدَّقَ التَّوْبَةَ تَرْكُ الْأَخْدَانِ وَالْأَصْحَابِ الَّذِينَ أَعَانُوك عَلَى تَضْيِيعِ أَمْرِ اللَّهِ تَعَالَى، وَالْهَرَبُ مِنْهُمْ، وَأَنْ تَتَّخِذَهُمْ أَعْدَاءً، أَوْ يَرْجِعُونَ إلَى اللَّهِ.
waman ṣaddaqa at-tawbata tarku al-ʾakhdāni wa-l-ʾaṣḥābi alladhīna ʾaʿānūk ʿalā taḍyīʿi ʾamri Allāhi taʿālā, wa-l-harabu minhum, waʾan tattakhidhahum ʾaʿdāʾan, ʾaw yarjiʿūna ʾlā Allāhi.
True repentance entails abandoning the companions and associates who aided you in neglecting the command of Allah Almighty; fleeing from them; and treating them as enemies—unless they return to Allah.
فَهَكَذَا قَالَ اللَّهُ عَزَّ وَجَلَّ: الأَخَلاءَ
fahakadhā qāla Allāhu ʿazza wajalla: al-ʾakhalāʾa
For thus said Allah—Mighty and Majestic is He—regarding close friends:
Source page 89 · Unit 73
يُوْمُذْ بَعْضُهُمْ لِبَعْضِ عَدُوٍّ إلَّا الْمُتَّقِينَ) [الزَّخْرَف: ٦٧] .
yuwmudh baʿḍuhum libaʿḍi ʿaduwwin ʾllā al-muttaqīna) [az-zakhraf: 67] .
"Close friends, that Day, will be enemies to each other, except for the righteous" [Az-Zukhruf: 67].
وَمَنْ صَدَّقَ التَّوْبَةَ خُرُوجَ الْمَآثِمِ مِنْ الْقَلْبِ، وَالْحَذَرِ مِنْ خِفَايَا التَّطَلُّعِ إلَى ذِكْرِ شَيْءٍ مِمَّا أَنْبَتَ إلَى اللَّهِ مِنْهُ، قَالَ اللَّهُ عَزَّ وَجَلَّ : ﴿ وَذَرُوا ظَهَرَ الْإِثْمِ وَبَاطِنُهُ ﴾ [الْأَنْعَامِ: ۱۲۰].
waman ṣaddaqa at-tawbata khurūja al-maʾāthimi min al-qalbi, wa-l-ḥadhari min khifāyā at-taṭalluʿi ʾlā dhikri shayʾin mimmā ʾanbata ʾlā Allāhi minhu, qāla Allāhu ʿazza wajalla : “ wadharūā ẓahara al-ʾithmi wabāṭinuhu ” [al-ʾanʿāmi: 120].
True repentance involves purging sins from the heart and guarding against the subtle inclination to dwell upon—or recall—the very sins one has renounced for the sake of Allah Almighty; Allah—Mighty and Majestic is He—said: "And leave what is apparent of sin and what is concealed thereof" [Al-An'am: 120].
وَاعْلَمْ أَنَّ الْمُؤْمِنَ كُلَّمَا صَحَّحَ، وَكَثُرَ عِلْمُهُ بِاَللَّهِ تَعَالَى دَقَتْ عَلَيْهِ التَّوْبَةُ أَبَدًا، أَلَا تَرَى أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «َإِنَّهُ لَيْغَانَ عَلَى قَلْبِي، فَأَسْتَغْفِرُ اللَّهَ وَأَتُوبُ إلَيْهِ كُلُّ مَرَّةٍ (1) .
wāʿlam ʾanna al-muʾmina kullamā ṣaḥḥaḥa, wakathura ʿilmuhu bi-llāhi taʿālā daqat ʿalayhi at-tawbatu ʾabadan, ʾalā tarā ʾanna an-nabiyya ṣallā Allāhu ʿalayhi wasallama yaqūlu: «ʾinnahu layghāna ʿalā qalbī, faʾastaghfiru Allāha waʾatūbu ʾlayhi kullu marratin (1) .
Know that the more a believer’s state is rectified and his knowledge of Allah Almighty increases, the more exacting and profound the nature of repentance becomes for him. Do you not see that the Prophet (peace and blessings of Allah be upon him) said: "Indeed, a veil [or clouding] comes over my heart, so I seek Allah's forgiveness and repent to Him..."?
يَوْمَ مِئَةَ فَمَنْ طَهُرَ قَلْبَهُ مِنْ الْآثَامِ وَالْأَدْنَاسِ، وَسَكَنَهُ النُّورُ، لَمْ يَخَفْ عَلَيْهِ مَا يَدْخُلُ قَلْبُهُ مِنْ خَفِيْ الْآفَةِ، وَمَا يَلْزَمُهُ مِنْ الْقِسْوَةِ مِنْ الْهِمَّةِ بِالزِّلَّةِ قَبْلَ الْفِعْلِ، فَيَتُوبُ عِنْدَ ذَلِكَ ..
yawma miʾata faman ṭahura qalbahu min al-ʾāthāmi wa-l-ʾadnāsi, wasakanahu an-nūru, lam yakhaf ʿalayhi mā yadkhulu qalbuhu min khafiy al-ʾāfati, wamā yalzamuhu min al-qiswati min al-himmati bi-z-zillati qabla al-fiʿli, fayatūbu ʿinda dhalika ..
Whoever purifies their heart of sins and impurities, and allows light to dwell within it, will not be unaware of the subtle spiritual ailments that enter the heart, nor of the hardness that takes hold due to the mere intention to commit a slip—even before the act itself—and will repent immediately upon realizing this.
٤ الصدق في معرفة النفس والقيام عليها
Source page 90 · Unit 77
وَالْقِيَامُ عَلَيْهَا قَالَ اللَّهُ عَزَّ وَجَلَّ : يَتَأَيَّهَا الَّذِينَ ءَامِنُوا كُونُوا قَوَامَيْنَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَى أَنْفُسِكُمْ أَوْ الْوَالِدَيْنِ وَالْأَقْرَبِينَ ﴾ [النِّسَاءِ : ١٣٥]،
wa-l-qiyāmu ʿalayhā qāla Allāhu ʿazza wajalla : yataʾayyahā alladhīna ʾāminūā kūnūā qawāmayna bi-l-qisṭi shuhadāʾa li-llāhi walaw ʿalā ʾanfusikum ʾaw al-wa-l-dayni wa-l-ʾaqrabīna ” [an-nisāʾi : 135],
Regarding upholding justice, Allah—Mighty and Majestic—says: {O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives} [An-Nisa: 135].
وَقَالَ تَعَالَى فِي قِصَّةٍ يُوسُفَ عَلَيْهِ السَّلَامُ حِينَ يَذْكُرُ عَنْهُ(۱): وَل اللَّهُ وَمَا أَبْرَى نَفْسِي إِنَّ النَّفْسَ لِأَمَارَةٍ بِالسُّوءِ إِلَّاَّ مَا رَحِمَ رَبِّي [يُوسُفَ: ٥٣]، وقَال تَعَالَى: ﴿ وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسُ عَنْ أَهْوَى فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَى [النَّازِعَاتِ : ٤٠ - ٤١] .
waqāla taʿālā fī qiṣṣatin yūsufa ʿalayhi as-salāmu ḥīna yadhkuru ʿanhu(1): wal Allāhu wamā ʾabrā nafsī ʾinna an-nafsa liʾamāratin bi-s-sūʾi ʾillaāa mā raḥima rabbī [yūsufa: 53], wqāl taʿālā: “ waʾammā man khāfa maqāma rabbihi wanahā an-nafsu ʿan ʾahwā faʾinna al-jannata hiya al-maʾwā [an-nāziʿāti : 40 - 41] .
He—the Exalted—also says, recounting the story of Joseph (peace be upon him): {And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil, except those upon whom my Lord has mercy} [Yusuf: 53]. And He says: {But as for he who feared the position of his Lord and prevented the soul from [unlawful] inclination, then indeed, Paradise is [his] refuge} [An-Nazi'at: 40–41].
وَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وسلم: «َأَعْدَى عَدُوك نَفْسَك الَّتِي بَيْنَ جَنْبِيْك، ثُمَّ أَهْلَكَ، ثُمَّ وَلَدُكَ، ثُمَّ الْأَقْرَبُ فَالْأَقْرَبَ»ُ (۲)
waqāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wslm: «ʾaʿdā ʿadūk nafsak allatī bayna janbiyk, thumma ʾahlaka, thumma waladuka, thumma al-ʾaqrabu fa-l-ʾaqraba» (2)
The Messenger of Allah (peace and blessings of Allah be upon him) said: "Your greatest enemy is your own self that lies between your sides; then your family, then your children, then the next closest and the next closest."
Source page 91 · Unit 80
وَيُرْوَى عَنْهُ أَنَّهُ قَالَ: «َنْفَسٌ إنْ قَبْقَبَهَا وَنَعَمَهَا ذِمَّتُهُ غَدًا عِنْدَ اللَّهِ»ِ. قِيلَ لَهُ : وَمَا هِيَ؟
wayurwā ʿanhu ʾannahu qāla: «nfasun ʾn qabqabahā wanaʿamahā dhimmatuhu ghadan ʿinda Allāhi». qīla lahu : wamā hiya?
It is also narrated that he said: "A soul that, if one indulges and pampers it, will condemn him tomorrow before Allah." He was asked, "And which soul is that?"
قَالَ: «َأَنْفُسُكُمْ الَّتِي بَيْنَ جَنْبَيْكُمْ (1) فَمِنْ صِفَةِ الصَّادِقِ فِى الْقَصْدِ إِلَى اللَّهِ تَعَالَى أَنْ يَدْعُوَ نَفْسَهُ إِلَى طَاعَةِ اللَّهِ تَعَالَى وَطَلَبَ مَرْضَاتِهِ، فَإِنَّ أَجَابَتْهُ حَمِدَ اللَّهِ تَعَالَى، وَأَحْسَنُ إِلَيْهَا .
qāla: «ʾanfusukum allatī bayna janbaykum (1) famin ṣifati aṣ-ṣādiqi fiā al-qaṣdi ʾilā Allāhi taʿālā ʾan yadʿuwa nafsahu ʾilā ṭāʿati Allāhi taʿālā waṭalaba marḍātihi, faʾinna ʾajābathu ḥamida Allāhi taʿālā, waʾaḥsanu ʾilayhā .
He said: "The very selves within you..." (1) Thus, a characteristic of the one who is sincere in his pursuit of God Almighty is that he calls his self to obey God Almighty and seek His pleasure; if it responds, he praises God Almighty and treats it well.
فَهَكَذَا يُرْوَى عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، أَنَّهُمْ رَأَوْهُ طَىْءٌ شَيْئًا يَفْتَرِشُهُ فَقِيلَ لَهُ: مَا هَذَا؟
fahakadhā yurwā ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu, ʾannahum raʾawhu ṭāʾun shayʾan yaftarishuhu faqīla lahu: mā hadhā?
It is narrated of Abu Hurairah (may Allah be pleased with him) that he was seen spreading something out to sit or lie upon; when asked, "What is this?"...
قَالَ : نَفْسِي إنْ لَمْ أَحْسِنْ إلَيْهَا لَمْ تُحْمِلْنِي.
qāla : nafsī ʾn lam ʾaḥsin ʾlayhā lam tuḥmilnī.
...he replied: "It is my self; if I do not treat it well, it will not carry me."
وَإِنْ لَمْ تَجِبْهُ إلَى مَا يَرْضِي اللَّهُ تَعَالَى، وَرَآهَا بَطِيِّئَةٍ، مَنْعَهَا مَحْبُوبُهَا مِنْ الْعَيْشِ وَخَالَفَهَا عِنْدَمَا تَهْوَى، وَعَادَاهَا فِي اللَّهِ وَاَللَّهِ وَشَكَّاهَا إلَى اللَّهِ، حَتَّى يَصْلِحَهَا لَهُ .
waʾin lam tajibhu ʾlā mā yarḍī Allāhu taʿālā, waraʾāhā baṭiyyiʾatin, manʿahā maḥbūbuhā min al-ʿayshi wakhālafahā ʿindamā tahwā, waʿādāhā fī Allāhi wa-llāhi washakkāhā ʾlā Allāhi, ḥattā yaṣliḥahā lahu .
If it does not respond to what pleases Allah Almighty—and he perceives it as sluggish—he withholds from it the worldly pleasures it desires, opposes its whims, and treats it with hostility for the sake of Allah, while complaining of it to Allah, until He reforms it for him.
وَلَا يُقِيمُ عَلَى ذَمِّهَا مَعَ الْإِحْسَانِ إلَيْهَا، وَذَكَرَ عُيُوبَهَا، وَالدَّمُ لَهَا، وَمَا لَا يَرْضَاهُ مِنْ فِعْلِهَا مَعَ الْإِقَامَةِ مَعَهَا عَلَى الَّذِي تَهَوَاهُ مِنْ الْفِعْلِ .
walā yuqīmu ʿalā dhammihā maʿa al-ʾiḥsāni ʾlayhā, wadhakara ʿuyūbahā, wa-d-damu lahā, wamā lā yarḍāhu min fiʿlihā maʿa al-ʾiqāmati maʿahā ʿalā alladhī tahawāhu min al-fiʿli .
He does not persist in condemning it while simultaneously indulging its desires; nor does he dwell on its faults and condemn it for actions he dislikes, while continuing to let it engage in those very actions it craves.
وَهَكَذَا يُرْوَى عَنْ بَعْضِ الْعُلَمَاءِ أَنَّهُ قَالَ : قَدْ عَلِمْت أَنْ كَمَا قَالَ الْحَافِظُ الْعِرَاقِيُّ فِي تَخْرِيجِ الْإِحْيَاءِ»ِ (٣: ٤) وَلَمْ أَجِدْ بَقِيَّةَ الْحَدِيثِ .
wahakadhā yurwā ʿan baʿḍi al-ʿulamāʾi ʾannahu qāla : qad ʿalimt ʾan kamā qāla al-ḥāfiẓu al-ʿirāqiyyu fī takhrīji al-ʾiḥyāʾi» (3: 4) walam ʾajid baqiyyata al-ḥadīthi .
Similarly, it is narrated that a scholar said—as cited by Al-Hafiz Al-Iraqi in Takhrij Al-Ihya (3:4), though I did not find the remainder of the narration...
Source page 92 · Unit 87
مِنْ صَلَاحِ نَفْسِي عِلْمِي بِفَسَادِهَا.
min ṣalāḥi nafsī ʿilmī bifasādihā.
..."Part of my self's rectification is my awareness of its corruption."
وَكَفَى بِالْمَرْءِ إثْمًا أَنْ يُعْرَفَ مِنْ نَفْسِهِ عَيْبًا لَا يَصْلُحُهُ وَلَيْسَ مُنْتَقِلًا مِنْ ذَلِكَ إلَى تَوْبَةٍ .
wakafā bi-l-marʾi ʾthman ʾan yuʿrafa min nafsihi ʿayban lā yaṣluḥuhu walaysa muntaqilan min dhalika ʾlā tawbatin .
It is sin enough for a person to recognize a fault within themselves yet fail to rectify it or move toward repentance.
وَقَالَ بَعْضُ الْعُلَمَاءِ : إنْ كُنْت صَادِقًا ذِمِّكَ لِنَفْسِك فِي فَإِنَّ ذَمَكَ غَيْرَك بِمَا فِيكَ فَلَا تُغْضَبُ .
waqāla baʿḍu al-ʿulamāʾi : ʾn kunt ṣādiqan dhimmika linafsik fī faʾinna dhamaka ghayrak bimā fīka falā tughḍabu .
Some scholars said: "If you are sincere in condemning your own self, then do not become angry when others criticize you for the very faults you possess."
وَإِذَا نَازَعْتُك نَفْسَك إلَى شَيْءٍ مِنْ الشَّهَوَاتِ، أَوْ شَغْلَ قَلْبَك فِي طَلَبِ شَيْءٍ مِمَّا حَرُمَ عَلَيْك أَوْ أَحِلَّ لَك، فَاتَّهَمَهَا تُهْمَةُ مَنْ يُرِيدُ صَلَاحَهَا، وَامْنَعَهَا مِنْ ذَلِكَ مَنْعَ مَنْ يُرِيدُ اسْتِعْبَادَهَا، وَاحْمِلْهَا بِالِامْتِنَاعِ عَنْ الْمُلَاذِ عَلَى اللُّحُوقِ بِمَنْ تَقَدَّمَهَا، فَإِنَّ الَّذِي نَازَعْتُكَ إلَيْهِ لَا يَخْلُو مِنْ أَنْ يَكُونَ حَرَامًا تَسْتَحِقُّ بِهِ السَّخْطُ ،
waʾidhā nāzaʿtuk nafsak ʾlā shayʾin min ash-shahawāti, ʾaw shaghla qalbak fī ṭalabi shayʾin mimmā ḥaruma ʿalayk ʾaw ʾaḥilla lak, fāttahamahā tuhmatu man yurīdu ṣalāḥahā, wāmnaʿahā min dhalika manʿa man yurīdu astiʿbādahā, wāḥmilhā bi-l-amtināʿi ʿan al-mulādhi ʿalā al-luḥūqi biman taqaddamahā, faʾinna alladhī nāzaʿtuka ʾlayhi lā yakhlū min ʾan yakūna ḥarāman tastaḥiqqu bihi as-sakhṭu ,
If your soul tempts you with any desire, or your heart becomes preoccupied with seeking something—whether forbidden or lawful—view it with the suspicion of one who seeks its true well-being. Restrain it with the firmness of one who intends to master it, and compel it—by abstaining from pleasures—to catch up with those who have gone before; for that to which it tempts you is inevitably either something forbidden, incurring divine displeasure,
أَوْ حَلَالًا تَسْتَوْجِبُ بِهِ طُولَ الْوُقُوفِ عَلَى الْمُسَاءَلَةِ .
ʾaw ḥalālan tastawjibu bihi ṭūla al-wuqūfi ʿalā al-musāʾalati .
or something lawful, entailing a prolonged reckoning.
إذَا مَضَى التَّارِكُونَ لِلْحَرَامِ إجْلَالًا لَهُ، وَتَعْظِيمًا لَهُ، وَوَقَفُوا عَنْ الْحَلَالِ لِلِانْكِمَاشِ وَالْمُبَادَرَةِ.
ʾdhā maḍā at-tārikūna lilḥarāmi ʾjlālan lahu, wataʿẓīman lahu, wawaqafūā ʿan al-ḥalāli liliānkimāshi wa-l-mubādarati.
This is the path of those who forsake the forbidden out of reverence and awe, and who hold back from the lawful in their eagerness to hasten toward the Hereafter.
فَاعْمَلْ عَلَى فِطَامِ نَفْسِك عَنْ الْحَالَيْنِ جَمِيعًا، فَإِنَّ مَنْ فَطَمَ نَفْسَهُ عَنْ الدُّنْيَا كَانَ رَضَاعُهُ مِنْ الْآخِرَةِ ؛
fāʿmal ʿalā fiṭāmi nafsik ʿan al-ḥālayni jamīʿan, faʾinna man faṭama nafsahu ʿan ad-dunyā kāna raḍāʿuhu min al-ʾākhirati ;
Strive, then, to wean your soul from both states; for whoever weans their soul from the world finds their nourishment in the Hereafter;
وَمَنْ اتَّخَذَ الْآخِرَةُ أَمَّا أَحَبُّ بِرِّهَا وَالْوُرُودُ عَلَيْهَا .
waman attakhadha al-ʾākhiratu ʾammā ʾaḥabbu birrihā wa-l-wurūdu ʿalayhā .
and whoever takes the Hereafter as a mother comes to love devotion to it and the journey toward it.
إذَا رَضِيَ أَبْنَاءُ الدُّنْيَا بِالدُّنْيَا أَمَّا، وَبُرْؤُهَا؛
ʾdhā raḍiya ʾabnāʾu ad-dunyā bi-d-dunyā ʾammā, waburʾuhā;
While the children of this world accept the world as a mother and show it devotion,
وَسَعُوا مِنْ أَجْلِهَا، فَارْمَ الْمُؤَثِّرِينَ لِلدُّنْيَا مِنْ قَلْبِك بِالْهِجْرَانِ، مَعَ النَّصِيحَةِ لَهُمْ، وَتَحْذِيرُهُمْ أَيَّاهَا .
wasaʿūā min ʾajlihā, fārma al-muʾaththirīna lilddunyā min qalbik bi-l-hijrāni, maʿa an-naṣīḥati lahum, wataḥdhīruhum ʾayyāhā .
striving for its sake, you must cast those who prefer the world out of your heart—forsaking them while yet offering counsel and warning them against it.
Source page 93 · Unit 97
وَاحْذَرْ التَّخَلُّفُ عَنْ السَّابِقِينَ وَانْظُرْ فِي خَاصَّةِ نَفْسِك، وَحْت عَلَى ذَلِكَ أَصْفِيَاءَكَ وَبِطَانَتُك، فَإِنَّ السَّابِقِينَ شَمَرُوا وَشَدُّوا الْمَآزَرَ، وَكَشَفُوا عَنْ الرُّؤُوسِ وَالسُّوقِ، فَاغْتَنِمُوا الصِّحَّةَ، وَبَادَرُوا فِي النَّشَاطِ ، وَرَعُوا حَقَّ اللَّهِ تَعَالَى، وَحَذَرُوا أَنْ يَهْتَكُوا سِتْرًا مِمَّا نَهَاهُمْ عَنْهُ، وَتَخْبَّبُوا إلَيْهِ بِرَفْضِ مَا أَبَاحَ أَخْذَهُ، وَتَرَكُوا الْحَرَامَ تَعَبُّدًا،
wāḥdhar at-takhallufu ʿan as-sābiqīna wānẓur fī khāṣṣati nafsik, waḥt ʿalā dhalika ʾaṣfiyāʾaka wabiṭānatuk, faʾinna as-sābiqīna shamarūā washaddūā al-maʾāzara, wakashafūā ʿan ar-ruʾūsi wa-s-sūqi, fāghtanimūā aṣ-ṣiḥḥata, wabādarūā fī an-nashāṭi , waraʿūā ḥaqqa Allāhi taʿālā, waḥadharūā ʾan yahtakūā sitran mimmā nahāhum ʿanhu, watakhbbabūā ʾlayhi birafḍi mā ʾabāḥa ʾakhdhahu, watarakūā al-ḥarāma taʿabbudan,
Beware of falling behind the forerunners; examine your own soul, and urge your close companions and inner circle to do the same. For the forerunners girded themselves for action, bared their heads and shins [in readiness], seized the opportunity of good health, hastened while full of vigor, and honored the rights of Allah Almighty. They guarded against violating any of His prohibitions, drew near to Him by renouncing what He had permitted them to take, and abandoned the unlawful out of devotion...
وَالْحَلَالُ تَقَرُّبًا، وَأَلْفُوا السَّهْرَ وَالظَّمْأَ، وَأَنْسُوا إلَى التَّبَلُّغِ وَالِاجْتِزَاءِ بِالْيَسِيرِ لَهُمْ (1)
wa-l-ḥalālu taqarruban, waʾalfūā as-sahra wa-ẓ-ẓamʾa, waʾansūā ʾlā at-taballughi wa-l-ajtizāʾi bi-l-yasīri lahum (1)
...and [abandoned] the lawful to draw closer to Him; they grew accustomed to staying awake [in worship] and enduring thirst, and found contentment in making do with the bare minimum.
٥ الصدق في معرفة إبليس
Source page 94 · Unit 99
قَالَ اللَّهُ عَزَّ وَجَلَّ : إِنَّ الشَّيْطَانَ لَكُمْ عَدُوٌّ فَاتَّخَذُوهُ عَدُوًّا إنَّمَا يَدْعُوا حِزْبَهُ لِيَكُونُوا مِنْ أَصْحَابِ السَّعِيرِ ﴾ [فَاطِر: ٦].
qāla Allāhu ʿazza wajalla : ʾinna ash-shayṭāna lakum ʿaduwwun fāttakhadhūhu ʿaduwwan ʾnnamā yadʿūā ḥizbahu liyakūnūā min ʾaṣḥābi as-saʿīri ” [fāṭir: 6].
Allah—Mighty and Majestic—said: {Indeed, Satan is an enemy to you; so take him as an enemy. He only invites his party to be among the companions of the Blaze} [Fatir: 6].
وَقَالَ جُلَّ وَعَزَّ : لَا يَنْبَغِي ءَادِمٌ لَا يُفِينُنَّكُمْ الشَّيْطَنُ كَمَا أَخْرَجَ أَبَوَيْكُمْ مِنْ الْجَنَّةِ ﴾ [الْأَعْرَافِ: ۲۷]، وقَالَ تَعَالَى : ﴿ وَزِينٌ لَهُمُ الشَّيْطَنُ أَعْمَلُهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ ﴾ [النَّمَلِ: ٢٤].
waqāla julla waʿazza : lā yanbaghī ʾādimun lā yufīnunnakum ash-shayṭanu kamā ʾakhraja ʾabawaykum min al-jannati ” [al-ʾaʿrāfi: 27], wqāla taʿālā : “ wazīnun lahumu ash-shayṭanu ʾaʿmaluhum faṣaddahum ʿani as-sabīli ” [an-namali: 24].
He—Glorious and Majestic—said: {O children of Adam, let not Satan tempt you as he removed your parents from Paradise} [Al-A'raf: 27]. And the Almighty said: {And Satan made their deeds pleasing to them and averted them from the path} [An-Naml: 24].
وَقَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ : لِلْمِلْكِ لَمَّةَ.
waqāla ʿabdu Allāhi bnu masʿūdin raḍiya Allāhu ʿanhu : lilmilki lammata.
Abdullah ibn Mas'ud (may Allah be pleased with him) said: "The angel has an influence [upon the heart]."
وَلِلشَّيْطَانِ لِمَّةً: فَلَمَّةُ الْمِلْكُ إيعَادٌ بِالْخَيْرِ، وَلِمَّةِ الشَّيْطَانِ إيعَادٌ بِالشَّرِّ (١) .
walilshshayṭāni limmatan: falammatu al-milku ʾyʿādun bi-l-khayri, walimmati ash-shayṭāni ʾyʿādun bi-sh-sharri (1) .
Satan has an influence [upon the heart]: the influence of the angel is a prompt toward good, while the influence of Satan is a prompt toward evil (1).
وَقَالَ فِي خَبَرٍ آخَرَ : إنَّ الشَّيْطَانَ جَاثِمٌ عَلَى قَلْبِ ابْنِ آدَمَ، فَإِذَا ذَكَرَ اللَّهُ خَنَسٌ ، وَإِذَا غَفَلَ وَسَوْسَ»ٌ (۲) ) .
waqāla fī khabarin ʾākhara : ʾnna ash-shayṭāna jāthimun ʿalā qalbi abni ʾādama, faʾidhā dhakara Allāhu khanasun , waʾidhā ghafala wasawsa» (2) ) .
In another report, it is stated: "Satan lies in wait upon the heart of the son of Adam; when he remembers Allah, Satan withdraws, and when he is heedless, Satan whispers" (2).
Source page 95 · Unit 104
فَاقْطَعْ مَادَّتَهُ بِالْعَزِيمَةِ عَلَى مُخَالَفَةِ هَوَاكً، وَامْنَعْ نَفْسَك مِنْ الْإِفْرَاطِ وَالتَّشَوُّفِ، فَهُمَا خَيْرُ أَعْوَانِهِ عَلَيْك، وَبِهِمَا يَقْوَى كَيَدِهِ ، وَإِذَا اتَّبَعْتْهُمَا فَأَحْضَرَ عَقْلَك وَعِلِمُكَ الَّذِي عَلِمَكَ اللَّهُ تَعَالَى، فَقُمْ بِهِمَا عَلَى نَفْسِك وَرَاعَ قَلْبَك، وَمَا يَقَعُ فِيهِ، فَمَا كَانَ مِنْ أَجْنَاسِ الْخَيْرِ وَالْعِلْمِ فَاتَّبَعَهُ، وَمَا كَانَ مِنْ جِنْسِ الْبَاطِلِ وَالْهَوَى فَانْفَهُ بِالسُّرْعَةِ،
fāqṭaʿ māddatahu bi-l-ʿazīmati ʿalā mukhālafati hawākan, wāmnaʿ nafsak min al-ʾifrāṭi wa-t-tashawwufi, fahumā khayru ʾaʿwānihi ʿalayk, wabihimā yaqwā kayadihi , waʾidhā attabaʿthumā faʾaḥḍara ʿaqlak waʿilimuka alladhī ʿalimaka Allāhu taʿālā, faqum bihimā ʿalā nafsik warāʿa qalbak, wamā yaqaʿu fīhi, famā kāna min ʾajnāsi al-khayri wa-l-ʿilmi fāttabaʿahu, wamā kāna min jinsi al-bāṭili wa-l-hawā fānfahu bi-s-surʿati,
Sever his means of access by resolving to oppose your own whims, and restrain yourself from excess and yearning; for these are his best allies against you, and through them, his guile gains strength. If you find yourself inclined toward them, summon your intellect and the knowledge Allah Almighty has taught you; use them to stand guard over yourself and monitor your heart and what arises within it. Follow whatever pertains to goodness and knowledge, and swiftly cast aside whatever pertains to falsehood and base desire.
وَلَا تَتَمَادُ فِي الْخُطْرَةِ، فَتَصِيرُ شَهْوَةً، ثُمَّ تَصِيرُ الشَّهْوَةُ هِمَّةً ، ثُمَّ تَصِيرُ الْهِمَّةُ فِعْلًا (۱).
walā tatamādu fī al-khuṭrati, fataṣīru shahwatan, thumma taṣīru ash-shahwatu himmatan , thumma taṣīru al-himmatu fiʿlan (1).
Do not dwell on a passing thought, lest it transform into a desire; then the desire becomes an intent, and the intent becomes an action (1).
«َالشَّعْبَ»ِ وَابْنُ أَبِي الدُّنْيَا مِنْ حَدِيثِ أَنَسٍ مَرْفُوعًا بِلَفْظِ إنَّ الشَّيْطَانَ وَاضِعٌ خَطَمَهُ عَلَى قَلْبِ ابْنِ آدَمَ، فَإِنْ ذَكَرَ اللَّهُ خَنَسٌ وَإِنْ نَسِيَ اللَّهُ الْتَقَمَ قَلْبَهُ وَهُوَ حَدِيثٌ ضَعِيفٌ كَمَا قَالَ الْأَلْبَانِيُّ فِي ضَعِيفِ الْجَامِعِ رَقِّمٌ (١٤٨٠) .
«ash-shaʿba» wābnu ʾabī ad-dunyā min ḥadīthi ʾanasin marfūʿan bilafẓi ʾnna ash-shayṭāna wāḍiʿun khaṭamahu ʿalā qalbi abni ʾādama, faʾin dhakara Allāhu khanasun waʾin nasiya Allāhu al-taqama qalbahu wahuwa ḥadīthun ḍaʿīfun kamā qāla al-ʾalbāniyyu fī ḍaʿīfi al-jāmiʿi raqqimun (1480) .
Recorded in Al-Shu‘ab and by Ibn Abi al-Dunya, on the authority of Anas—attributed to the Prophet (marfu‘)—with the wording: "Satan places his snout upon the heart of the son of Adam; if he remembers Allah, Satan withdraws, and if he forgets Allah, Satan swallows his heart." This is a weak (da‘if) hadith, as stated by Al-Albani in Da‘if al-Jami‘, no. 1480.
(۱) قَال ابْنُ قَيْمٍ الْجَوْزِيَّةُ فِي كِتَابِهِ «َالْفَوَائِدِ ص (۳۱) و (۱۷۳) و (١٧٤) وأَنَا أَنْقَلُهَا عَنْ رِسَالَةِ الْمُسْتَرْشِدِينَ ص (٤٨) إذا الْفَضْلُ مِنَ التَّنْبِيهِ عَلَى هَذَا النَّصِّ يَعُودُ لِلْعَلَّامَةِ الْكَبِيرِ الشَّيْخُ عَبْدُ الْفَتَّاحِ أَبُو غُدَّةَ حَفِظَهُ اللَّهُ تَعَالَى: دَافِعَ الْخُطْرَةَ، فَإِنْ لَمْ تَفْعَلْ صَارَتْ ،شَهْوَةٌ ،فَحَارِبَهَا،
(1) qāl abnu qaymin al-jawziyyatu fī kitābihi «al-fawāʾidi ṣ (31) w (173) w (174) wʾanā ʾanqaluhā ʿan risālati al-mustarshidīna ṣ (48) ʾdhā al-faḍlu mina at-tanbīhi ʿalā hadhā an-naṣṣi yaʿūdu lilʿallāmati al-kabīri ash-shaykhu ʿabdu al-fattāḥi ʾabū ghuddata ḥafiẓahu Allāhu taʿālā: dāfiʿa al-khuṭrata, faʾin lam tafʿal ṣārat ,shahwatun ,faḥāribahā,
(1) Ibn Qayyim al-Jawziyya stated in his book Al-Fawa’id (pp. 31, 173, and 174)—and I quote this from Risalat al-Mustarshidin (p. 48), noting that the credit for drawing attention to this text belongs to the eminent scholar Sheikh Abd al-Fattah Abu Ghudda (may Allah Almighty preserve him): Repel the passing thought; if you do not, it becomes a desire—so fight it.
فَإِنْ لَمْ تَفْعَلْ صَارَتْ عَزِيمَةً وَهِمَّةً فَإِنْ لَمْ تُدَافِعْهَا صَارَتْ فِعْلًا فَإِنْ لَمْ تَتَدَارِكْهُ بِضِدِّهِ صَارَ عَادَةً، فَيَصْعَبُ عَلَيْك الِانْتِقَالَ عَنْهَا .
faʾin lam tafʿal ṣārat ʿazīmatan wahimmatan faʾin lam tudāfiʿhā ṣārat fiʿlan faʾin lam tatadārikhu biḍiddihi ṣāra ʿādatan, fayaṣʿabu ʿalayk al-antiqāla ʿanhā .
If you do not, it becomes a firm resolve and intention; if you do not repel it, it becomes an action; and if you do not remedy it with its opposite, it becomes a habit, making it difficult for you to break free from it.
وَاعْلَمْ أَنَّ مَبْدَأَ كُلِّ عِلْمٍ اخْتِيَارِيٌّ هُوَ الْخَوَاطِرُ وَالْأَفْكَارُ، فَإِنَّهَا تُوجِبُ التَّصَوُّرَاتِ وَالتَّصَوُّرَاتُ تَدْعُو إلَى الْإِرَادَاتِ وَالْإِرَادَاتِ تَقْتَضِي وُقُوعَ الْفِعْلِ، وَكَثْرَةِ تَكْرَارِهِ تُعْطِي الْعَادَةَ.
wāʿlam ʾanna mabdaʾa kulli ʿilmin akhtiyāriyyun huwa al-khawāṭiru wa-l-ʾafkāru, faʾinnahā tūjibu at-taṣawwurāti wa-t-taṣawwurātu tadʿū ʾlā al-ʾirādāti wa-l-ʾirādāti taqtaḍī wuqūʿa al-fiʿli, wakathrati takrārihi tuʿṭī al-ʿādata.
Know that the starting point of every voluntary action is passing thoughts and ideas; for they give rise to mental images, mental images prompt intentions, intentions necessitate the occurrence of the act, and frequent repetition of the act establishes a habit.
Source page 96 · Unit 110
فَصَلَاحُ هَذِهِ الْمَرَاتَبِ بِصَلَاحِ الْخَوَاطِرِ وَالْأَفْكَارِ، وَفَسَادِهَا بِفَسَادِهَا.
faṣalāḥu hadhihi al-marātabi biṣalāḥi al-khawāṭiri wa-l-ʾafkāri, wafasādihā bifasādihā.
Thus, the soundness of these stages depends on the soundness of the thoughts and ideas, and their corruption depends on the corruption thereof.
فَصَلَاحُ الْخَوَاطِرِ بِأَنْ تَكُونَ مُرَاقَبَةً لِوَلِيِّهَا وَإِلَهِهَا، صَاعِدَةٌ إلَيْهِ دَائِرَةٌ عَلَى مَرْضَاتِهِ وَمُحَابِهِ، فَإِنَّهُ سُبْحَانَهُ بِهِ كُلُّ صَلَاحٍ، وَمَنْ عِنْدَهُ كُلُّ هُدَى مِنْ تَوْفِيقِهِ كُلُّ رُشْدٍ، وَمَنْ تَوَلِّيهِ لِعَبْدِهِ كُلُّ حِفْظٍ، وَمَنْ تَوَلِّي الْعَبْدِ وَإِعْرَاضِهِ عَنْهُ كُلُّ ضَلَالٍ وَشِقَاءً.
faṣalāḥu al-khawāṭiri biʾan takūna murāqabatan liwaliyyihā waʾilahihā, ṣāʿidatun ʾlayhi dāʾiratun ʿalā marḍātihi wamuḥābihi, faʾinnahu subḥānahu bihi kullu ṣalāḥin, waman ʿindahu kullu hudā min tawfīqihi kullu rushdin, waman tawallīhi liʿabdihi kullu ḥifẓin, waman tawallī al-ʿabdi waʾiʿrāḍihi ʿanhu kullu ḍalālin washiqāʾan.
The rectification of one’s thoughts lies in their constant mindfulness of their Lord and God—ascending toward Him and revolving around His pleasure and what He loves. For in Him—Glory be to Him—lies all goodness; from Him comes all guidance; through His enabling grace comes all right direction; and through His guardianship of His servant comes all protection. Conversely, it is from the servant’s turning away and estrangement from Him that all error and misery arise.
وَاعْلَمْ أَنَّ الْخُطَرَاتِ وَالْوَسَاوُسَ تُؤَدِّي مُتَعَلِّقَاتُهَا إلَى الْفِكْرِ فَيَأْخُذُهَا الْفِكْرُ، فَيُؤَدِّيهَا إلَى التَّذَكُّرِ فَيَأْخُذُهَا التَّذَكُّرُ، فَيُؤَدِّيهَا إلَى الْإِرَادَةِ، فَتَأْخُذُهَا الْإِرَادَةُ فَتُؤَدِّيهَا إلَى الْجَوَارِحِ وَالْعَمَلِ، فَتَسْتَحْكُمْ فَتَصِيرُ عَادَةً فَرَدَّهَا مِنْ مَبَادِئِهَا أَسْهَلَ مِنْ قَطْعِهَا بَعْدَ قُوَّتِهَا وَتَمَامِهَا.
wāʿlam ʾanna al-khuṭarāti wa-l-wasāwusa tuʾaddī mutaʿalliqātuhā ʾlā al-fikri fayaʾkhudhuhā al-fikru, fayuʾaddīhā ʾlā at-tadhakkuri fayaʾkhudhuhā at-tadhakkuru, fayuʾaddīhā ʾlā al-ʾirādati, fataʾkhudhuhā al-ʾirādatu fatuʾaddīhā ʾlā al-jawāriḥi wa-l-ʿamali, fatastaḥkum fataṣīru ʿādatan faraddahā min mabādiʾihā ʾashala min qaṭʿihā baʿda quwwatihā watamāmihā.
Know that fleeting thoughts and whisperings (wasāwis) convey their subject matter to the faculty of thought, which receives them and passes them on to the faculty of memory; memory receives them and passes them to the will; the will receives them and directs them to the limbs and actions. Once they become entrenched and turn into a habit, uprooting them at their inception is far easier than severing them after they have gained strength and become fully established.
وَمَعْلُومٌ أَنَّ الْإِنْسَانَ لَمْ يُعْطِ إمَاتَةَ الْخُوَاطِرِ، وَلَا الْقُوَّةِ عَلَى قَطْعِهَا، فَإِنَّهَا تَهْجَمُ عَلَيْهِ هُجُومُ النَّفْسِ، إلَّا أَنَّ قُوَّةَ الْإِيمَانِ وَالْعَقْلِ تَعَيُّنُهُ عَلَى قَبُولِ أَحْسَنِهَا وَرِضَاهُ بِهِ، وَمُسَاكَنَتُهِ لَهُ، وَعَلَى دَفْعِ أَقْبَحِهَا وَكَرَاهَتِهِ لَهُ، وَنَفَرَتُهُ مِنْهُ.
wamaʿlūmun ʾanna al-ʾinsāna lam yuʿṭi ʾmātata al-khuwāṭiri, walā al-quwwati ʿalā qaṭʿihā, faʾinnahā tahjamu ʿalayhi hujūmu an-nafsi, ʾllā ʾanna quwwata al-ʾīmāni wa-l-ʿaqli taʿayyunuhu ʿalā qabūli ʾaḥsanihā wariḍāhu bihi, wamusākanatuhi lahu, waʿalā dafʿi ʾaqbaḥihā wakarāhatihi lahu, wanafaratuhu minhu.
It is well known that a human being has not been granted the ability to completely extinguish these thoughts or the power to cut them off entirely, for they assail the mind just as the soul itself does. However, the strength of faith and reason assists one in accepting the best of them—embracing and dwelling upon them—and in repelling the worst of them—disliking and recoiling from them.
وَقَدْ خَلَقَ اللَّهُ سُبْحَانَهُ النَّفْسَ شَبِيهَةً بِالرَّحَى الدَّائِرَةِ، الَّتِي لَا تُسْكُنُ ، وَلَا بُدَّ لَهَا مِنْ شَيْءٍ تَطْحَنُهُ، فَإِنْ وَضِعَ فِيهَا طَحْنَتَهُ، وَإِنْ وُضِعَ فِيهَا تُرَابٌ أَوْ طَحْنَتُهُ .
waqad khalaqa Allāhu subḥānahu an-nafsa shabīhatan bi-r-raḥā ad-dāʾirati, allatī lā tuskunu , walā budda lahā min shayʾin taṭḥanuhu, faʾin waḍiʿa fīhā ṭaḥnatahu, waʾin wuḍiʿa fīhā turābun ʾaw ṭaḥnatuhu .
God—Glory be to Him—has created the soul to resemble a revolving millstone that never comes to a standstill; it must have something to grind. If something is placed within it, it grinds it; whether it be grain or mere dust, it grinds it all the same.
حَصٌّی فَالْأَفْكَارُ وَالْخَوَاطِرُ الَّتِي تَجُولُ فِي النَّفْسِ هِيَ بِمَنْزِلَةِ الْحَبِّ الَّذِي يُوضَعُ فِي الرُّحَى، وَلَا تَبْقَى تِلْكَ الرَّحَى مُعَطِلَةً قَط، بَلْ لَا بُدَّ لَهَا مِنْ شَيْءٍ يُوضَعُ فِيهَا، فَمِنْ النَّاسِ مَنْ تَطْحَنُ رَحَاهُ حَبًّا
ḥaṣṣuny fa-l-ʾafkāru wa-l-khawāṭiru allatī tajūlu fī an-nafsi hiya bimanzilati al-ḥabbi alladhī yūḍaʿu fī ar-ruḥā, walā tabqā tilka ar-raḥā muʿaṭilatan qaṭ, bal lā budda lahā min shayʾin yūḍaʿu fīhā, famin an-nāsi man taṭḥanu raḥāhu ḥabban
The thoughts and notions that traverse the soul are like grain placed in a millstone; that mill never stands idle—it must always have something fed into it. Some people’s mills grind grain...
Source page 97 · Unit 116
وَاعْلَمْ أَنَّ عَدُوكَ إبْلِيسَ لَا يَغْفَلُ عَنْك فِي سُكُوتٍ وَلَا كَلَامٍ وَلَا صَلَاةٍ وَلَا صِيَامٍ، وَلَا بَذْلَ وَلَا مَنْعً، وَلَا سَفَرَ وَلَا حَضَرَ، وَلَا تُفْرَدُ وَلَا خُلْطَةً، وَلَا فِي تَوَقُّرٍ وَلَا عَجْلَةَ، وَلَا فِي نَظَرٍ وَلَا فِي غَضِّ بَصَرٍ ، وَلَا فِي كَسْلٍ وَلَا فِي نَشَاطٍ، وَلَا فِي ضَحِك وَلَا بُكَاءً، وَلَا فِي إخْفَاءٍ وَلَا فِي إعْلَانٍ، وَلَا حُزْنٍ وَلَا فَرْحَ، وَلَا صِحَّةَ وَلَا سَقْمَ،
wāʿlam ʾanna ʿadūka ʾblīsa lā yaghfalu ʿank fī sukūtin walā kalāmin walā ṣalātin walā ṣiyāmin, walā badhla walā manʿan, walā safara walā ḥaḍara, walā tufradu walā khulṭatan, walā fī tawaqqurin walā ʿajlata, walā fī naẓarin walā fī ghaḍḍi baṣarin , walā fī kaslin walā fī nashāṭin, walā fī ḍaḥik walā bukāʾan, walā fī ʾkhfāʾin walā fī ʾʿlānin, walā ḥuznin walā farḥa, walā ṣiḥḥata walā saqma,
Know that your enemy, Iblis, never neglects you—whether in silence or speech, prayer or fasting, giving or withholding, travel or residence, solitude or company, gravity or haste, looking or averting the gaze, laziness or activity, laughter or weeping, concealment or openness, sorrow or joy, health or sickness...
وَلَا مَسْأَلَةَ وَلَا جَوَابَ، وَلَا عِلْمَ وَلَا جَهْلَ، وَلَا بَعْدَ وَلَا قُرْبٍ وَلَا حَرَكَةٍ وَلَا سُكُونَ، وَلَا تَوْبَةَ وَلَا إصْرَارَ.
walā masʾalata walā jawāba, walā ʿilma walā jahla, walā baʿda walā qurbin walā ḥarakatin walā sukūna, walā tawbata walā ʾṣrāra.
...asking or answering, knowledge or ignorance, distance or proximity, movement or stillness, repentance or persistence in sin.
وَلَنْ يَأْلُو جَهْدًا فِي تَوْهِينِ عَزْمِك.
walan yaʾlū jahdan fī tawhīni ʿazmik.
He will spare no effort to weaken your resolve...
وَتَفْتِيرُ (۱) نَيْتُك، تَأْخِيرَ تَوْبَتِك، وَتَسْوِيفِ بَرْكَ وَقْتًا إِلَى وَقْتٍ، وَيَأْمُرُكَ بِتَعْجِيلِ مَا لَا يَضُرُّكُ تَأْخِيرُهُ يُرِيدُ بِذَلِكَ قَطْعُك مِنْ الْخَيْرِ، ثُمَّ يَذْكُرُكَ - فِي وَقْتِ شُغْلِك بِالْبِرِّ وَالطَّاعَةِ - الْحَوَائِجُ ، لِيَقْطَعَكَ عَنْ خَيْرٍ أَنْتَ فِيهِ .
wataftīru (1) naytuk, taʾkhīra tawbatik, wataswīfi barka waqtan ʾilā waqtin, wayaʾmuruka bitaʿjīli mā lā yaḍurruku taʾkhīruhu yurīdu bidhalika qaṭʿuk min al-khayri, thumma yadhkuruka - fī waqti shughlik bi-l-birri wa-ṭ-ṭāʿati - al-ḥawāʾiju , liyaqṭaʿaka ʿan khayrin ʾanta fīhi .
...dampen your intention, delay your repentance, and cause you to procrastinate in doing good. He commands you to hasten matters whose delay would cause no harm—intending thereby to cut you off from goodness—and then, when you are occupied with righteousness and obedience, he reminds you of worldly needs to sever you from the good in which you are engaged.
وَرُبَّمَا حَبَبَ إلَيْكَ النَّقْلَةُ مِنْ بَلَدٍ إلَى بَلَدٍ، يُوهِمُك أَنَّ غَيْرَ الْبَلَدِ الَّذِي أَنْتَ فِيهِ أَفْضَلُ، لِيَشْغَلَ قَلْبَك، وَيُعْطِلُ مَقَامَكَ بِمَا يَخْرُجُ دَقِيقًا، يَنْفَعُ بِهِ نَفْسَهُ ،وَغَيْرُهُ وَأَكْثَرُهُمْ يَطْحَنُ رَمْلًا وَحَصَى وَتَبْنًا وَنَحْوَ ذَلِكَ فَإِذَا جَاءَ وَقْتَ الْعَجْنِ وَالْخُبْزِ تَبَيَّنَ لَهُ حَقِيقَةٌ طَحِينِهِ .
warubbamā ḥababa ʾlayka an-naqlatu min baladin ʾlā baladin, yūhimuk ʾanna ghayra al-baladi alladhī ʾanta fīhi ʾafḍalu, liyashghala qalbak, wayuʿṭilu maqāmaka bimā yakhruju daqīqan, yanfaʿu bihi nafsahu ,waghayruhu waʾaktharuhum yaṭḥanu ramlan waḥaṣā watabnan wanaḥwa dhalika faʾidhā jāʾa waqta al-ʿajni wa-l-khubzi tabayyana lahu ḥaqīqatun ṭaḥīnihi .
He may even make moving from one land to another appealing to you, deluding you into thinking that a place other than where you currently reside is better, simply to preoccupy your heart and disrupt your station. [He does this to distract you from producing the fine flour that benefits both yourself and others;] for most people grind sand, pebbles, straw, and the like, and only when the time comes to knead and bake does the true nature of their ground produce become apparent to them.
Source page 98 · Unit 121
يَعْقِبُك النَّدَمَ، إذَا أَنْتَ فَعَلْتهُ .
yaʿqibuk an-nadama, ʾdhā ʾanta faʿalthu .
Regret will follow if you do it.
فَاحْتَرَسَ مِنْ عَدُوِّك أَشَدُّ الِاحْتِرَاسِ، وَتَحْصَنُ مِنْهُ بِالْمُلْجَأِ إِلَى اللَّهِ عَزَّ وَجَلَّ، فَإِنَّهُ أَمْنَعُ الْحُصُونَ، وَأَقْوَى الْأَرْكَانِ!
fāḥtarasa min ʿaduwwik ʾashaddu al-aḥtirāsi, wataḥṣanu minhu bi-l-muljaʾi ʾilā Allāhi ʿazza wajalla, faʾinnahu ʾamnaʿu al-ḥuṣūna, waʾaqwā al-ʾarkāni!
Guard yourself most vigilantly against your enemy, and fortify yourself by seeking refuge in Allah—Mighty and Majestic is He—for He is the most impregnable of strongholds and the mightiest of supports!
فَاجْعَلْ اللَّهُ تَعَالَى كَهَفَكَ وَمُلْجَأَك، وَاحْذَرْ عَدُوكَ عِنْدَ الْغَضَبِ الْغَضَبِ وَالْحِدَّةِ، فَإِنَّك إنْ اسْتَقْبَلْتْ فِي هَيْجِ الْغَضَبِ ذَكَرَ اللَّهُ تَعَالَى وَعَلِمْت أَنَّهُ شَاهِدُك، أَطْفَأْتْ بِمُرَاقَبَتِهِ نِيرَانِ الْحِدَّةَ، وَتَوَقَّدَ الْحُمْيَّةُ، وَأَجْلَلَتْ مَنْ قَدْ عَلِمْت أَنَّهُ يَرَاكُ مِنْ أَنْ تَحْدِثَ فِي غَضَبِك مَا تَسْتَحِقُّ بِهِ غَضَبَهُ، فَإِنَّ الشَّيْطَانَ يَغْنَمُ مِنْك هَيْجَ الْغَضَبُ وَحُمْيَّةً الشَّهْوَةُ.
fājʿal Allāhu taʿālā kahafaka wamuljaʾak, wāḥdhar ʿadūka ʿinda al-ghaḍabi al-ghaḍabi wa-l-ḥiddati, faʾinnak ʾn astaqbalt fī hayji al-ghaḍabi dhakara Allāhu taʿālā waʿalimt ʾannahu shāhiduk, ʾaṭfaʾt bimurāqabatihi nīrāni al-ḥiddata, watawaqqada al-ḥumyyatu, waʾajlalat man qad ʿalimt ʾannahu yarāku min ʾan taḥditha fī ghaḍabik mā tastaḥiqqu bihi ghaḍabahu, faʾinna ash-shayṭāna yaghnamu mink hayja al-ghaḍabu waḥumyyatan ash-shahwatu.
Make Allah the Exalted your sanctuary and refuge, and beware of your enemy during moments of anger and irascibility. If, amidst the surge of anger, you call Allah to mind and realize that He is watching you, the awareness of His presence will extinguish the fires of temper and the flare-up of heated passion. You will hold in such reverence the One who sees you that you will refrain from acting in anger in a way that incurs His wrath; for Satan capitalizes on the surge of anger and the heat of impulse.
وَأَمَّا حَذْرُك إيَّاهُ عِنْدَ الْحِدَّةِ، فَإِنَّهُ يُقَالُ : إنَّ الشَّيْطَانَ يَقُولُ: إنَّ الْحَدِيدَ مِنْ الْعِبَادِ لَنْ نَيْأَسَ مِنْهُ، وَلَوْ كَانَ يُحْيِي بِدُعَائِهِ الْمَوْتَى، لِأَنَّهُ تَأْتِي عَلَيْهِ سَاعَةً يَحْتَدُّ، فَنَصِيرٌ مِنْهُ إلَى مَا نُرِيدُ.
waʾammā ḥadhruk ʾyyāhu ʿinda al-ḥiddati, faʾinnahu yuqālu : ʾnna ash-shayṭāna yaqūlu: ʾnna al-ḥadīda min al-ʿibādi lan nayʾasa minhu, walaw kāna yuḥyī biduʿāʾihi al-mawtā, liʾannahu taʾtī ʿalayhi sāʿatan yaḥtaddu, fanaṣīrun minhu ʾlā mā nurīdu.
As for guarding against him during moments of irascibility, it is said that Satan declares: "I shall never despair of the steadfast worshipper—even if his supplications could raise the dead—for there comes a moment when he flares up in anger, and at that point, I can lead him to do whatever I desire."
وَمَنْ يَعْنَصِمُ بِاَللَّهِ فَقَدْ هَدَى إلَى صِرَاطٍ مُسْتَقِيمٍ ﴾ [آلِ عِمْرَانُ : ۹۸ .[۱۰۱
waman yaʿnaṣimu bi-llāhi faqad hadā ʾlā ṣirāṭin mustaqīmin ” [ʾāli ʿimrānu : 98 .[101
{And whoever holds fast to Allah has indeed been guided to a straight path} [Al 'Imran: 101].
٦ الصدق في الورع
Source page 99 · Unit 126
(1) فَالصَّدْقُ فِي الْوَرَعِ هُوَ الْخُرُوجُ مِنْ كُلِّ شُبْهَةٍ، وَالتَّرْكِ لِكُلِّ مَا اشْتَبَهَ عَلَيْكَ مِنْ الْأُمُورِ (۱ فَهَكَذَا يُرْوَى عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «َلا يَكُونُ الْعَبْدُ مِنْ الْمُتَّقِينِ حَتَّى يَدَعَ مَا لَا بَأْسَ بِهِ مَخَافَةُ مَا بِهِ بِأَسَ»ٍ (۲) .
(1) fa-ṣ-ṣadqu fī al-waraʿi huwa al-khurūju min kulli shubhatin, wa-t-tarki likulli mā ashtabaha ʿalayka min al-ʾumūri (1 fahakadhā yurwā ʿani an-nabiyyi ṣallā Allāhu ʿalayhi wasallama ʾannahu qāla: «lā yakūnu al-ʿabdu min al-muttaqīni ḥattā yadaʿa mā lā baʾsa bihi makhāfatu mā bihi biʾasa» (2) .
(1) True scrupulousness (wara') lies in distancing oneself from every doubtful matter and abandoning anything regarding which you are uncertain. Thus, it is narrated that the Prophet (peace and blessings of Allah be upon him) said: "A servant does not attain the rank of the God-fearing (muttaqin) until he abandons that which poses no harm out of fear of that which does" (2).
وَقَالَ : الْحَلَالُ بَيْنٌ وَالْحَرَامُ بَيْنَ، وَبَيْنَ ذَلِكَ أُمُورٌ مُشْتَبِهَاتٍ، فَمَنْ تَرَكَ الشُّبُهَاتِ مَخَافَةَ أَنْ يَقَعَ فِي الْحَرَامِ، فَقَدْ اسْتَبْرَأَ لِعِرْضِهِ»ْ (۳).
waqāla : al-ḥalālu baynun wa-l-ḥarāmu bayna, wabayna dhalika ʾumūrun mushtabihātin, faman taraka ash-shubuhāti makhāfata ʾan yaqaʿa fī al-ḥarāmi, faqad astabraʾa liʿirḍihi» (3).
And he said: "The lawful is clear and the unlawful is clear, and between them lie doubtful matters; whoever abandons doubtful matters for fear of falling into the unlawful has safeguarded his honor" (3).
Source page 100 · Unit 128
(1) وَقَالَ ابْنُ سِيرِينَ رَحْمَةُ اللَّهِ عَلَيْهِ : مَا فِي دِينِي شَيْءٍ أَيْسَرَ مِنْ الْوَرْعِ، كُلُّ مَا اشْتَبَهَ عَلَيَّ تَرِكَتُهُ .
(1) waqāla abnu sīrīna raḥmatu Allāhi ʿalayhi : mā fī dīnī shayʾin ʾaysara min al-warʿi, kullu mā ashtabaha ʿalayya tarikatuhu .
(1) Ibn Sirin (may Allah have mercy on him) said: "There is nothing easier in my religion than scrupulousness (wara'); whenever something was doubtful to me, I abandoned it."
وَقَالَ الْفَضَيْلُ (۲) رحمهُ الله : يَقُولُ النَّاسُ : الْوَرَعُ شَدِيدٌ، دَعْ مَا يُرِيبُكَ إِلَى مَا لَاَ يُرِيبُكَ (۳) فَخُذّ مَا حَلَّ وَطَابَ مِنَ الْأَشْيَاءِ، وَابْذُلْ الْمَجْهُودِ فِي طَلَبِ الشَّيْءِ الصَّافِي مِنْ نُورِ الْحَلَالِ، لِأَنَّ اللَّهَ عَزَّ وَجَلَّ قَالَ : يَتَأَيهَا الرُّسُلُ كُلُوا مِنْ الطَّيِّبَاتِ وَاعْمَلُوا صُلْحَا﴾ [الْمُؤْمِنُونَ: ٥١].
waqāla al-faḍaylu (2) rḥmhu Allāh : yaqūlu an-nāsu : al-waraʿu shadīdun, daʿ mā yurībuka ʾilā mā laāa yurībuka (3) fakhudhdh mā ḥalla waṭāba mina al-ʾashyāʾi, wābdhul al-majhūdi fī ṭalabi ash-shayʾi aṣ-ṣāfī min nūri al-ḥalāli, liʾanna Allāha ʿazza wajalla qāla : yataʾayhā ar-rusulu kulūā min aṭ-ṭayyibāti wāʿmalūā ṣulḥā” [al-muʾminūna: 51].
Al-Fudayl (2) (may Allah have mercy on him) said: "People say scrupulousness is difficult. [But the rule is:] 'Leave what causes you doubt for what does not cause you doubt' (3). So, take what is lawful and wholesome, and strive earnestly to seek that which is pure—illuminated by the light of the lawful—for Allah (Mighty and Majestic is He) said: {O messengers, eat from the good things and work righteousness} [Al-Mu'minun: 51]."
وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِسَعْدٍ رَضِيَ اللَّهُ عَنْهُ: إنْ أَرَدْت أَنَّ النُّعْمَانَ بْنَ بَشِيرٍ رَضِيَ اللَّهُ عَنْهُ .
waqāla an-nabiyyu ṣallā Allāhu ʿalayhi wasallama lisaʿdin raḍiya Allāhu ʿanhu: ʾn ʾaradt ʾanna an-nuʿmāna bna bashīrin raḍiya Allāhu ʿanhu .
The Prophet (peace and blessings of Allah be upon him) said to Sa'd (may Allah be pleased with him)...
Source page 101 · Unit 131
يُجِيبُ اللَّهُ تَعَالَى دُعَاءَك، فَكُلُّ الْحَلالِ (۱) .
yujību Allāhu taʿālā duʿāʾak, fakullu al-ḥalāli (1) .
"...if you wish for Allah Almighty to answer your supplication, then consume only the lawful" (1).
وَقَالَتْ عَائِشَةُ رَضِيَ اللَّهُ عَنْهَا يَا رَسُولَ اللَّهِ مِنْ الْمُؤْمِنِ؟
waqālat ʿāʾishatu raḍiya Allāhu ʿanhā yā rasūla Allāhi min al-muʾmini?
And Aisha (may Allah be pleased with her) said: "O Messenger of Allah..." Who is the believer?
قَالَ: «َمَنْ إِذَا أَمْسَى نَظَرٌ مِنْ أَيْنَ قَرْصَهُ (۲)
qāla: «man ʾidhā ʾamsā naẓarun min ʾayna qarṣahu (2)
He said: "He who, when evening falls, considers the source of his daily bread (2)
٧ الصدق في الحلال الصافي
Source page 102 · Unit 134
إذَا وَجَدْتهُ وَكَيْفَ الْعَمَلُ بِهِ؟
ʾdhā wajadthu wakayfa al-ʿamalu bihi?
If you find it, how should you act upon it?
فَالصِّدْقُ فِي الْحَلَالِ إذَا وَجَدْتهُ أَنْ تَأْخُذَ مِنْهُ مَا لَا بُدَّ مِنْهُ عَلَى قَدْرِ مَعْرِفَتِك بِنَفْسِك، وَمَا يُقِيمُ مَيْلَهَا، وَلَا تُحْمِلُ عَلَيْهَا فَوْقَ طَاقَتِهَا فَتَنْقَطِعُ، وَلَا تَصْبَرُ مَعَهَا إلَى مَا تَهَوَاهُ مِنْ السَّرَفِ، وَلَكِنْ خُذْ مَا يُقِيمُك بِلَا تَقْتِيرٍ وَلَا سَرَفَ فِي الطَّعَامِ وَاللِّبَاسِ وَالْمَسْكَنَ، وَاحْذَرْ الْفُضُولُ مَخَافَةَ الْحِسَابِ وَطُولِ الْوُقُوفِ.
fa-ṣ-ṣidqu fī al-ḥalāli ʾdhā wajadthu ʾan taʾkhudha minhu mā lā budda minhu ʿalā qadri maʿrifatik binafsik, wamā yuqīmu maylahā, walā tuḥmilu ʿalayhā fawqa ṭāqatihā fatanqaṭiʿu, walā taṣbaru maʿahā ʾlā mā tahawāhu min as-sarafi, walakin khudh mā yuqīmuk bilā taqtīrin walā sarafa fī aṭ-ṭaʿāmi wa-l-libāsi wa-l-maskana, wāḥdhar al-fuḍūlu makhāfata al-ḥisābi waṭūli al-wuqūfi.
True integrity regarding lawful wealth—when you acquire it—lies in taking only what is essential, based on your self-awareness and what sustains your nature without overburdening it to the point of collapse. Do not indulge the self’s craving for extravagance; instead, take only what suffices for your needs—regarding food, clothing, and shelter—without stinginess or excess. Beware of superfluity, fearing the reckoning and the prolonged standing [on the Day of Judgment] that accompany it.
فَهَكَذَا :يُرْوَى أَنَّ رَجُلًا قَالَ لِعَلِيِّ بْنِ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ : يَا أَبَا الْحَسَنِ صَفٌّ لَنَا الدُّنْيَا فَقَالَ: حَلاَلُهَا حِسَابٌ، وَحَرَامُهَا عَذَابٌ، أَوْ عِقَابٌ.
fahakadhā :yurwā ʾanna rajulan qāla liʿaliyyi bni ʾabī ṭālibin raḍiya Allāhu ʿanhu : yā ʾabā al-ḥasani ṣaffun lanā ad-dunyā faqāla: ḥalāaluhā ḥisābun, waḥarāmuhā ʿadhābun, ʾaw ʿiqābun.
Thus, it is narrated that a man said to Ali ibn Abi Talib (may Allah be pleased with him), "O Abu al-Hasan, describe the worldly life to us." He replied, "Its lawful portion entails a reckoning, while its unlawful portion entails torment or punishment."
فَإِذَا كَانَ الْعَبْدُ ضَعِيفًا، ثُمَّ مَلَكَ الشَّيْءَ الطِّيِّبَ، حَبْسَهُ عَلَى نَفْسِهِ وَعَلَى مَنْ يَمُونُ فَأَنْفَقَ مِنْهُ بِالْمَعْرُوفِ مَخَافَةٌ أَنْ يَكُونَ إذَا أَخْرَجَهُ لَمْ يُصْبَرْ [عَنْهُ] وَجَزَعَ، فَوَقَعَ فِيمَا هُوَ أَرْدَأُ مِنْهُ، فَكَانَ فِي حَبْسِهِ إيَّاهُ مُزْرِيًّا عَلَى نَفْسِهِ مِنْ ادِّخَارِهِ حِينَ عَدَمَ مِنْ نَفْسِهِ الثِّقَةَ بِاَللَّهِ تَعَالَى وَالسُّكُونُ إلَيْهِ دُونَ الشَّيْءِ،
faʾidhā kāna al-ʿabdu ḍaʿīfan, thumma malaka ash-shayʾa aṭ-ṭiyyiba, ḥabsahu ʿalā nafsihi waʿalā man yamūnu faʾanfaqa minhu bi-l-maʿrūfi makhāfatun ʾan yakūna ʾdhā ʾakhrajahu lam yuṣbar [ʿanhu] wajazaʿa, fawaqaʿa fīmā huwa ʾardaʾu minhu, fakāna fī ḥabsihi ʾyyāhu muzriyyan ʿalā nafsihi min addikhārihi ḥīna ʿadama min nafsihi ath-thiqata bi-llāhi taʿālā wa-s-sukūnu ʾlayhi dūna ash-shayʾi,
If a servant is weak in faith and comes into possession of wholesome wealth, he might hoard it for himself and his dependents, spending from it only in moderation. He does this out of fear that, were he to part with it, he would lack the patience to endure its absence and would succumb to panic, thereby falling into a worse state. In hoarding it, he effectively disparages himself for the act of stockpiling, revealing a lack of trust in Allah the Exalted and a failure to find tranquility in Him rather than in the material object.
Source page 103 · Unit 138
فَيَكُونُ كَذَلِكَ حَتَّى يَقْوَى عَزْمُهُ . .
fayakūnu kadhalika ḥattā yaqwā ʿazmuhu . .
True integrity involves acquiring lawful wealth and acting upon it in this manner, maintaining this course until one’s resolve is strengthened...
قُلْت : فَكَيْفَ مِلْكُ الْأَنْبِيَاءِ عَلَيْهِمْ السَّلَامُ الْأَمْوَالُ وَالضَّيَاعُ، مِثْلُ دَاوُد وَسُلَيْمَانُ وَإِبْرَاهِيمَ وَأَيُّوبَ، وَنَظَرَائِهِمْ، وَيُوسُفُ عَلَيْهِ السَّلَامُ [كَانَ] عَلَى خَزَائِنِ الْأَرْضِ، وَمُحَمَّدٍ وَالصَّالِحِينَ مِنْ بَعْدِ؟ .
qult : fakayfa milku al-ʾanbiyāʾi ʿalayhim as-salāmu al-ʾamwālu wa-ḍ-ḍayāʿu, mithlu dāwud wasulaymānu waʾibrāhīma waʾayyūba, wanaẓarāʾihim, wayūsufu ʿalayhi as-salāmu [kāna] ʿalā khazāʾini al-ʾarḍi, wamuḥammadin wa-ṣ-ṣāliḥīna min baʿdi? .
I asked: "How, then, did the Prophets (peace be upon them)—such as David, Solomon, Abraham, Job, and their peers—come to possess wealth and estates? Joseph (peace be upon him) was in charge of the earth’s storehouses, as were Muhammad and the righteous who followed him."
فَقَالَ : هَذِهِ مَسْأَلَةٌ كَبِيرَةٌ، وَفِيهَا كَلام](١) كثِير .
faqāla : hadhihi masʾalatun kabīratun, wafīhā kalām](1) kthīr .
He replied: "This is a major issue, and there is much to be said about it."
اعْلَمْ أَنَّ الْأَنْبِيَاءَ عَلَيْهِمْ السَّلَامُ وَالْعُلَمَاءُ وَالصَّالِحِينَ مِنْ بَعْدِهِمْ رَضِيَ أَمَنَاءَ اللَّهِ تَعَالَى فِي أَرْضِهِ، عَلَى سِرِّهِ، وَعَلَى أَمْرِهِ اللَّهُ عَنْهُمْ وَنَهْيُهِ وَعِلْمَهُ وَمَوْضِعٌ وَدِيعَتُهِ وَالنُّصْحَاءُ لَهُ فِي خَلْقِهِ وَبَرِّيَّتِهِ، وَهُمْ الَّذِينَ عَقَلُوا عَنْ اللَّهِ تَعَالَى أَمْرَهُ وَنَهْيَهِ، وَفَهِمُوا لِمَاذَا خَلَقَهُمْ، وَمَاذَا أَرَادَ مِنْهُمْ، وَإِلَى مَا نَدِبَهُمْ، فَوَافَقُوهُ فِي مَحَبَّتِهِ،
aʿlam ʾanna al-ʾanbiyāʾa ʿalayhim as-salāmu wa-l-ʿulamāʾu wa-ṣ-ṣāliḥīna min baʿdihim raḍiya ʾamanāʾa Allāhi taʿālā fī ʾarḍihi, ʿalā sirrihi, waʿalā ʾamrihi Allāhu ʿanhum wanahyuhi waʿilmahu wamawḍiʿun wadīʿatuhi wa-n-nuṣḥāʾu lahu fī khalqihi wabarriyyatihi, wahum alladhīna ʿaqalūā ʿan Allāhi taʿālā ʾamrahu wanahyahi, wafahimūā limādhā khalaqahum, wamādhā ʾarāda minhum, waʾilā mā nadibahum, fawāfaqūhu fī maḥabbatihi,
Know that the prophets—peace be upon them—and the scholars and righteous people who followed them are God Almighty’s trustees on His earth. They are the custodians of His secrets, His commands and prohibitions, His knowledge, and the trust He has deposited [with humanity]; they are His sincere counselors regarding His creation. They are the ones who grasped God Almighty’s commands and prohibitions, understood the purpose of their creation, discerned what He desired of them, and recognized what He called them to do; thus, they aligned themselves with His love,
وَنَزَلُوا فِي الْأُمُورِ عِنْدَ مَشِيئَتِهِ، ثُمَّ وَقَفُوا عِنْدَ ذَلِكَ مَوَاقِفُ الْعَبِيدِ الْأَلْبَاءَ، الْقَابِلِينَ عَنْ اللَّهِ، الْحَافِظِينَ لِوَصِيَّتِهِ، وَأَصَغُوا إلَيْهِ بِآذَانِ فَهُوْمُهُمْ الْوَاعِيَةُ، وَقُلُوبُهُمْ الطَّاهِرَةَ، وَلَمْ يَتَخَلَّفُوا عَنْ نُدْبَتِهِ فَسَمِعُوا اللَّهَ عَزَّ وَجَلَّ يَقُولُ : ﴿ عَامَنُوا بِاَللَّهِ وَرَسُولِهِ،
wanazalūā fī al-ʾumūri ʿinda mashīʾatihi, thumma waqafūā ʿinda dhalika mawāqifu al-ʿabīdi al-ʾalbāʾa, al-qābilīna ʿan Allāhi, al-ḥāfiẓīna liwaṣiyyatihi, waʾaṣaghūā ʾlayhi biʾādhāni fahuwmuhum al-wāʿiyatu, waqulūbuhum aṭ-ṭāhirata, walam yatakhallafūā ʿan nudbatihi fasamiʿūā Allāha ʿazza wajalla yaqūlu : “ ʿāmanūā bi-llāhi warasūlihi,
and in all matters, they deferred to His will. They adopted the stance of wise servants—receptive to God and faithful to His commandments—listening with the ears of discerning understanding and pure hearts. They never failed to heed His call; they heard God—Mighty and Majestic—say: "Believe in God and His Messenger,
وَأَنْفِقُوا مِمَّا جَعَلَكُمْ مُسْتَخْلِفِينَ فِيهِ ﴾ [الْحَدِيدِ: ٧]، ثم قَال: ﴿ ثُمَّ جَعَلَنَكُمْ خَلِيفٌ فِي الْأَرْضِ مِنْ بَعْدِهِمْ لِنَنْظُرِ كَيْفَ تَعْمِلُونَ ﴾ [يُونُسُ : ١٤]، وقَالَ تَعَالَى: ﴿ لِلَّهِ مَا فِي السَّمَوَاتِ وَمَا فِي
waʾanfiqūā mimmā jaʿalakum mustakhlifīna fīhi ” [al-ḥadīdi: 7], thm qāl: “ thumma jaʿalanakum khalīfun fī al-ʾarḍi min baʿdihim linanẓuri kayfa taʿmilūna ” [yūnusu : 14], wqāla taʿālā: “ li-llāhi mā fī as-samawāti wamā fī
and spend from that in which He has made you successors" [Al-Hadid: 7]. Then He said: "Then We made you successors in the land after them, to see how you would act" [Yunus: 14]. God Almighty also said: "To God belongs whatever is in the heavens and whatever is in
Source page 104 · Unit 144
الْأَرْضُ ﴾ [الْبُقَرَةِ : ٢٨٤]، وقَال تَعَالَى: ﴿َأَلَّا لَهُ الْخَلْقَ وَالْأُمُّ [الْأَعْرَافِ: ٥٤]، فَأَيْقِنُ الْقَوْمُ أَنَّهُمْ وَأَنْفُسَهُمْ اللَّهُ تَعَالَى وَكَذَلِكَ مَا خَوْلَهُمْ وَمِلْكَهُمْ، فَإِنَّمَا هُوَ لَهُ، غَيْرُ أَنَّهُمْ فِي دَارِ اخْتِبَارٍ وَبَلْوَى، وَخَلَقُوا لِلِاخْتِبَارِ وَالْبَلْوَى فِي هَذِهِ الدَّارِ.
al-ʾarḍu ” [al-buqarati : 284], wqāl taʿālā: “ʾallā lahu al-khalqa wa-l-ʾummu [al-ʾaʿrāfi: 54], faʾayqinu al-qawmu ʾannahum waʾanfusahum Allāhu taʿālā wakadhalika mā khawlahum wamilkahum, faʾinnamā huwa lahu, ghayru ʾannahum fī dāri akhtibārin wabalwā, wakhalaqūā liliākhtibāri wa-l-balwā fī hadhihi ad-dāri.
the earth" [Al-Baqarah: 284], and: "Unquestionably, His is the creation and the command" [Al-A'raf: 54]. Thus, they became certain that they themselves—as well as all that God had entrusted to their care and ownership—belonged entirely to Him; yet, in... It is an abode of testing and trial, and they were created for testing and trial in this abode.
وَهَكَذَا يُرْوَى عَنْ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ حِينَ سَمِعَ : هَلْ أَتَى عَلَى الْإِنْسَنِ حِينَ مِنْ الدَّهْرِ لَمْ يَكُنْ شَيْئًا مَذْكُورًا ﴾ الْإِنْسَانَ: ١] قَالَ : يَا لَيْتُهَا تَمَّتْ يَعْنِي عُمَرَ قَبْلَ قِرَاءَةَ: ﴿ إِنَّا خَلَقْنَا الْإِنْسَنَ مِنْ نِطْفَةِ أَمْشَاجٍ نَبْتَلِيهِ ﴾ [الإِنْسَانِ: ٢].
wahakadhā yurwā ʿan ʿumara bni al-khaṭṭābi raḍiya Allāhu ʿanhu ḥīna samiʿa : hal ʾatā ʿalā al-ʾinsani ḥīna min ad-dahri lam yakun shayʾan madhkūran ” al-ʾinsāna: 1] qāla : yā laytuhā tammat yaʿnī ʿumara qabla qirāʾata: “ ʾinnā khalaqnā al-ʾinsana min niṭfati ʾamshājin nabtalīhi ” [al-ʾinsāni: 2].
Thus, it is narrated of Umar ibn al-Khattab (may Allah be pleased with him) that when he heard the verse: “Has there [not] come upon man a period of time when he was nothing—not even mentioned?” [Al-Insan: 1], he said: “Would that it had ended there”—meaning, before the recitation of: “Indeed, We created man from a mixed drop [of fluid] that We might test him” [Al-Insan: 2].
وَمَعْنَى قَوْلِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ : يَا لَيْتَهَا تَمَّتْ.
wamaʿnā qawli ʿumara raḍiya Allāhu ʿanhu : yā laytahā tammat.
The meaning of Umar’s (may Allah be pleased with him) statement, “Would that it had ended there,” is...
يَعْنِي لَمْ يَخْلُقْ حِينَ اللَّهِ تَعَالَى يَقُولُ: ﴿ لَمْ يَكُنْ شَيْئًا مَذْكُورًا ﴾ [الْإِنْسَانِ : ١].
yaʿnī lam yakhluq ḥīna Allāhi taʿālā yaqūlu: “ lam yakun shayʾan madhkūran ” [al-ʾinsāni : 1].
...meaning that he had not been created at the time Allah Almighty says: “...when he was nothing—not even mentioned” [Al-Insan: 1].
سَمِعَ وَذَلِكَ مِنْ مَعْرِفَةِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ اللَّهُ عَنْهُ بِوَاجِبِ حَقِّ اللَّهِ، وَقَدْرَ أَمْرِهِ وَنَهْيِهِ وَعَجَزَ الْعِبَادِ عَنْ الْقِيَامِ بِهِ، وَقِيَامُ الْحُجَّةِ اللَّهُ تَعَالَى عَلَيْهِمْ عِنْدَ تَقْصِيرِهِمْ، وَمَا تَوَعَّدَهُمْ بِهِ إذَا ضَيَّعُوا.
samiʿa wadhalika min maʿrifati ʿumara raḍiya Allāhu ʿanhu Allāhu ʿanhu biwājibi ḥaqqi Allāhi, waqadra ʾamrihi wanahyihi waʿajaza al-ʿibādi ʿan al-qiyāmi bihi, waqiyāmu al-ḥujjati Allāhu taʿālā ʿalayhim ʿinda taqṣīrihim, wamā tawaʿʿadahum bihi ʾdhā ḍayyaʿūā.
This reflects Umar’s (may Allah be pleased with him) understanding of the duty owed to Allah, the gravity of His commands and prohibitions, the inability of servants to fully fulfill them, the establishment of Allah Almighty’s proof against them when they fall short, and the consequences with which He has threatened them should they neglect these duties.
عِنْدَ وَيُرْوَى عَنْ الْحَسَنِ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ قَالَ : إنَّ اللَّهَ تَعَالَى إنَّمَا أَهْبَطَ آدَمَ عَلَيْهِ السَّلَامُ إلَى الدُّنْيَا عُقُوبَةً، وَجَعَلَهَا سَجْنًا لَهُ حِينَ أَخْرَجَهُ مِنْ جِوَارِهِ، وَصِيَّرُهُ إلَى دَارِ التَّعَبِ وَالِاخْتِبَارِ.
ʿinda wayurwā ʿan al-ḥasani raḍiya Allāhu ʿanhu ʾannahu qāla : ʾnna Allāha taʿālā ʾnnamā ʾahbaṭa ʾādama ʿalayhi as-salāmu ʾlā ad-dunyā ʿuqūbatan, wajaʿalahā sajnan lahu ḥīna ʾakhrajahu min jiwārihi, waṣiyyaruhu ʾlā dāri at-taʿabi wa-l-akhtibāri.
It is also narrated of Al-Hasan (may Allah be pleased with him) that he said: “Allah Almighty sent Adam (peace be upon him) down to the worldly life as a form of punishment; He made it a prison for him when He removed him from His proximity and consigned him to an abode of toil and testing.”
فَمَنْ مَلَكَ - مِنْ أَهْلِ الْعَقْلِ عَنْ اللَّهِ تَعَالَى، وَأَهْلُ الصِّدْقِ - شَيْئًا مِنْ الدُّنْيَا فَهُوَ مُعْتَقِدٌ أَنَّ الشَّيْءَ لِلَّهِ جَلَّ وَعَزَّ، لَالهِ، إِلَّا مِنْ طَرِيقِ حَقِّ مَا خَوْلَهُ اللَّهُ تَعَالَى، وَهُوَ مُبْتَلًى بِهِ، حَتَّى يَقُومَ بِالْحَقِّ فِيهِ، لِأَنَّ النِّعْمَةَ بَلَاءٌ حَتَّى يَقُومَ الْعَبْدُ
faman malaka - min ʾahli al-ʿaqli ʿan Allāhi taʿālā, waʾahlu aṣ-ṣidqi - shayʾan min ad-dunyā fahuwa muʿtaqidun ʾanna ash-shayʾa li-llāhi jalla waʿazza, lālhi, ʾillā min ṭarīqi ḥaqqi mā khawlahu Allāhu taʿālā, wahuwa mubtalanā bihi, ḥattā yaqūma bi-l-ḥaqqi fīhi, liʾanna an-niʿmata balāʾun ḥattā yaqūma al-ʿabdu
Whoever among the people of wisdom regarding God Almighty—and the people of truthfulness—comes to possess anything of this world, holds the conviction that this possession belongs to God—Mighty and Majestic is He—and not to himself, save through the rightful authority God has granted him. He views it as a trial, requiring him to fulfill the obligations attached to it; for a blessing is a test until the servant...
Source page 105 · Unit 151
بِالشُّكْرِ فِيهَا، وَيَسْتَعِينُ بِهَا عَلَى طَاعَةِ اللَّهِ تَعَالَى.
bi-sh-shukri fīhā, wayastaʿīnu bihā ʿalā ṭāʿati Allāhi taʿālā.
...demonstrates truthfulness by acquiring what is lawful, acting upon it with gratitude, and using it to aid in obeying God Almighty.
وَكَذَلِكَ الْبَلْوَى وَالضِّرَاءُ هُوَ اخْتِبَارٌ وَبَلَاءً، حَتَّى يُصْبِرَ عَلَيْهِ، وَيَقُومُ بِحَقِّ اللَّهِ تَعَالَى فِيهِ .
wakadhalika al-balwā wa-ḍ-ḍirāʾu huwa akhtibārun wabalāʾan, ḥattā yuṣbira ʿalayhi, wayaqūmu biḥaqqi Allāhi taʿālā fīhi .
Likewise, adversity and hardship serve as a test and a trial, requiring one to exercise patience and fulfill God Almighty’s rights regarding the situation.
وَكَذَلِكَ قَالَ بَعْضُ الْحُكَمَاءِ الْعِلْمُ كُلُّهُ بَلَاءٌ حَتَّى يَعْمَلَ بِهِ، قَالَ اللَّهُ عَزَّ وَجَلَّ: الَّذِى خَلَقَ الْمَوْتَ وَالْحَيَوَةَ يَبْلُوكُمْ ﴾ الْمِلْكُ : ٢] وَقَالَ: ﴿ وَلَنَبْلُونَكُمْ حَتَّى نَعْلَمَ الْمُجْهِدِينَ مِنْكُمْ وَالصَّابِرِينَ وَنَبِلُوا لِخَبَارِكُمْ﴾ [محَمَّدٍ : ٣١].
wakadhalika qāla baʿḍu al-ḥukamāʾi al-ʿilmu kulluhu balāʾun ḥattā yaʿmala bihi, qāla Allāhu ʿazza wajalla: al-dhiā khalaqa al-mawta wa-l-ḥayawata yablūkum ” al-milku : 2] waqāla: “ walanablūnakum ḥattā naʿlama al-mujhidīna minkum wa-ṣ-ṣābirīna wanabilūā likhabārikum” [mḥammadin : 31].
Thus, some sages have said: "All knowledge is a trial until one acts upon it." God—Mighty and Majestic—said: {Who created death and life to test you} [Al-Mulk: 2], and: {And We will surely test you until We make evident those who strive among you and the patient, and We will test your affairs} [Muhammad: 31].
فَالْأَنْبِيَاءُ صَلَوَاتُ اللَّهِ عَلَيْهِمْ وَالصَّالِحُونَ مِنْ بَعْدَهُمْ الَّذِينَ أَشْعَرَهُمْ اللَّهُ أَنَّهُ ابْتِلَاهُمْ فِي الدُّنْيَا بِالسُّعَةِ وَخَوْلِهِمْ - كَانُوا إلَى اللَّهِ جَلَّ وَعَزَّ سَاكِنَيْنَ، لَا إلَى الشَّيْءِ، وَكَانُوا خُزَانَا اللَّهُ جَلَّ ذَكَرَهُ فِي الشَّيْءِ الَّذِي مَلَكَهُمْ، يَنْفُذُونَهُ فِي حُقُوقِ اللَّهِ تَعَالَى، غَيْرَ غَيْرِ مُقَصِّرِينَ وَلَا مُفَرِّطِينَ، وَلَا مُتَوَانِيْنِ وَلَا مُتَأَوِّلِينَ عَلَى اللَّهِ التَّأْوِيلُ،
fa-l-ʾanbiyāʾu ṣalawātu Allāhi ʿalayhim wa-ṣ-ṣāliḥūna min baʿdahum alladhīna ʾashʿarahum Allāhu ʾannahu abtilāhum fī ad-dunyā bi-s-suʿati wakhawlihim - kānūā ʾlā Allāhi jalla waʿazza sākinayna, lā ʾlā ash-shayʾi, wakānūā khuzānā Allāhu jalla dhakarahu fī ash-shayʾi alladhī malakahum, yanfudhūnahu fī ḥuqūqi Allāhi taʿālā, ghayra ghayri muqaṣṣirīna walā mufarriṭīna, walā mutawāniyni walā mutaʾawwilīna ʿalā Allāhi at-taʾwīlu,
The Prophets—peace be upon them—and the righteous who followed them—whom God made aware that He was testing them in this world with abundance and granting them possessions—placed their reliance upon God—Mighty and Majestic—rather than upon the possessions themselves. They acted as trustees for God—Mighty is His Remembrance—regarding the wealth entrusted to them, dispensing it in accordance with God’s rights without falling short, being negligent, or hesitating, and without resorting to self-serving interpretations regarding God’s will.
وَكَانُوا غَيْرَ مُتِّلَذِّذَيْنَ بِمَا مَلَكُوا وَلَا مَشْغُولِي الْقُلُوبَ بِمَا مَلَكُوا، وَلَا مُسْتَأْثِرِينَ بِهِ دُونَ عِبَادِ اللَّهِ تَعَالَى.
wakānūā ghayra muttiladhdhidhayna bimā malakūā walā mashghūlī al-qulūba bimā malakūā, walā mustaʾthirīna bihi dūna ʿibādi Allāhi taʿālā.
They took no sensual pleasure in their possessions, nor were their hearts preoccupied with them, nor did they hoard them selfishly to the exclusion of God Almighty’s servants.
وَمِنْ ذَلِكَ مَا رُوِيَ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَلَيْهِمَا السَّلَامُ فِي مِلْكِهِ وَمَا أَبَاحَهُ اللَّهُ تَعَالَى مِنْ الْكَرَامَةِ، حِينَ يَقُولُ تَعَالَى: ﴿ هَذَا عَطَاؤُنَا فَامْنَنْ أَوْ أَمْسَكَ بِغَيْرِ حِسَابٍ [ ص: ٣٩].
wamin dhalika mā ruwiya ʿan sulaymāna bni dāwuda ʿalayhimā as-salāmu fī milkihi wamā ʾabāḥahu Allāhu taʿālā min al-karāmati, ḥīna yaqūlu taʿālā: “ hadhā ʿaṭāʾunā fāmnan ʾaw ʾamsaka bighayri ḥisābin [ ṣ: 39].
An example of this is what is narrated regarding Solomon, son of David—peace be upon them both—concerning his kingdom and the honor God Almighty permitted him, as the Almighty says: "This is Our gift, so bestow or withhold without reckoning" [p. 39].
قَالَ أَهْلُ التَّفْسِيرِ : لَا حِسَابَ عَلَيْك فِى الآخِرَةِ، وَإِنَّمَا كَانَ عَطَاءً
qāla ʾahlu at-tafsīri : lā ḥisāba ʿalayk fiā al-ʾākhirati, waʾinnamā kāna ʿaṭāʾan
Exegetes have said: There is no reckoning for you in the Hereafter; rather, it was a gift...
Source page 106 · Unit 158
هَنِيئًا (1) إكْرَامًا مِنَ اللَّهِ عَزَّ وَجَلَّ لَهُ .
hanīʾan (1) ʾkrāman mina Allāhi ʿazza wajalla lahu .
...wholesome and delightful, an act of honor bestowed upon him by God—Mighty and Majestic is He.
فَذَكَرَ الْعُلَمَاءُ أَنَّ سُلَيْمَانَ عَلَيْهِ السَّلَامُ كَانَ يُطْعِمُ الْأَضْيَافَ الْحَوَارِيَّ (٢) النَّقي، وَيُطْعِمُ عِيَالَهُ الْخَشْكَارَ (۳)، وَيَأْكُلُ هُوَ الشَّعِيرُ .
fadhakara al-ʿulamāʾu ʾanna sulaymāna ʿalayhi as-salāmu kāna yuṭʿimu al-ʾaḍyāfa al-ḥawāriyya (2) an-naqy, wayuṭʿimu ʿiyālahu al-khashkāra (3), wayaʾkulu huwa ash-shaʿīru .
Scholars have mentioned that Solomon—peace be upon him—would feed his guests pure, fine white flour bread (hawwari), feed his family coarse whole-wheat bread (khushkar), and eat barley bread himself.
(۲) وَكَذَلِكَ رَوَى الْعُلَمَاءُ أَنَّ إبْرَاهِيمَ الْخَلِيلَ صَلَوَاتُ اللَّهِ عَلَيْهِ وَسَلَامُهُ كَانَ لَا يَأْكُلُ إلَّا مَعَ الضَّيْفِ، فَرُبَّمَا لَا يَأَيَّتُهُ الضَّيْفُ ثَلَاثَةَ أَيَّامٍ فَيُطَوِيهَا، وَرُبَّمَا كَانَ يَمْشِي الْفَرْسَخَ، أَوْ أَقَلَّ أَوْ أَكْثَرَ، تَلَقِيًا لِلضَّيْفِ .
(2) wakadhalika rawā al-ʿulamāʾu ʾanna ʾbrāhīma al-khalīla ṣalawātu Allāhi ʿalayhi wasalāmuhu kāna lā yaʾkulu ʾllā maʿa aḍ-ḍayfi, farubbamā lā yaʾayyatuhu aḍ-ḍayfu thalāthata ʾayyāmin fayuṭawīhā, warubbamā kāna yamshī al-farsakha, ʾaw ʾaqalla ʾaw ʾakthara, talaqiyan lilḍḍayfi .
Likewise, scholars have narrated that Abraham—the Friend of God, may God’s prayers and peace be upon him—would not eat unless accompanied by a guest; sometimes no guest would come to him for three days, so he would go without food during that time, and at other times he would walk a farsakh—or more or less—to meet a guest.
قَالَ : وَكَانَ أَيُّوبُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لا تَعَالَى إِلَّا رَجَعَ إِلَى مَنْزِلِهِ، فَكَفَرَ عَنْهُ .
qāla : wakāna ʾayyūbu an-nabiyyu ṣallā Allāhu ʿalayhi wasallama lā taʿālā ʾillā rajaʿa ʾilā manzilihi, fakafara ʿanhu .
It is said that Job the Prophet—may God’s prayers and peace be upon him—would not hear anyone swear an oath by God without returning to his home and offering an expiation for it.
يَسْمَعُ أَحَدًا يَحْلِفُ بِاَللَّهِ وَرَوَى الْعُلَمَاءُ أَنْ يُوسُفَ عَلَيْهِ السَّلَامُ كَانَ عَلَى خَزَائِنِ الْأَرْضِ، فَكَانَ لَا يَشْبَعُ، فَقِيلَ لَهُ فِي ذَلِكَ، فَقَالَ: أَخَافُ أَنْ أَشْبَعَ فَأَنْسَى الْجِيَاعَ.
yasmaʿu ʾaḥadan yaḥlifu bi-llāhi warawā al-ʿulamāʾu ʾan yūsufa ʿalayhi as-salāmu kāna ʿalā khazāʾini al-ʾarḍi, fakāna lā yashbaʿu, faqīla lahu fī dhalika, faqāla: ʾakhāfu ʾan ʾashbaʿa faʾansā al-jiyāʿa.
Scholars have also narrated that Joseph—peace be upon him—was in charge of the earth’s storehouses, yet he would not eat his fill. When asked about this, he replied: "I fear that if I eat my fill, I will forget the hungry."
وَلَقَدْ رُوِيَ أَنَّ سُلَيْمَانَ عَلَيْهِ السَّلَامُ بَيَّنَّا هُوَ ذَاتُ يَوْمٍ، وَالرِّيحُ تَحَمُّلُهُ، وَالطَّيْرُ تَظِلُّهُ، وَالْجِنُّ وَالْإِنْسُ مَعَهُ، مَعَهُ، وَعَلَيْهِ قَمِيصٌ جَدِيدٌ فَلَصِقَ بِبَدَنِهِ فَوَجَدَ اللَّذَّةَ، فَسَكَنَتْ الرِّيحُ،
walaqad ruwiya ʾanna sulaymāna ʿalayhi as-salāmu bayyannā huwa dhātu yawmin, wa-r-rīḥu taḥammuluhu, wa-ṭ-ṭayru taẓilluhu, wa-l-jinnu wa-l-ʾinsu maʿahu, maʿahu, waʿalayhi qamīṣun jadīdun falaṣiqa bibadanihi fawajada al-ladhdhata, fasakanat ar-rīḥu,
It is narrated that one day, while Solomon—peace be upon him—was being borne aloft by the wind, with birds casting their shade over him and the jinn and mankind accompanying him, he was wearing a new tunic. As it clung to his body, he felt a sense of pleasure; at that moment, the wind subsided...
Source page 107 · Unit 164
وَوَضَعَتْهُ عَلَى الْأَرْضِ. فَقَالَ لَهَا مَا لَكَ؟
wawaḍaʿathu ʿalā al-ʾarḍi. faqāla lahā mā laka?
...and set him down upon the ground. He asked it, "What is the matter?"
فَقَالَتْ: إِنَّمَا : أَمَرْنَا أَنْ نُطِيعَكَ مَا أَطَعْت اللَّهَ . فَفَكَّرَ فِي نَفْسِهِ مِنْ أَيْنَ أُتِيَ؟ فَذَكَرَ فَرَاجِعٌ، فَحَمَلْتُهُ الرِّيحُ. وَلَقَدْ رُوِيَ هَذَا وَأَشْبَاهُهُ ! ! .
faqālat: ʾinnamā : ʾamarnā ʾan nuṭīʿaka mā ʾaṭaʿt Allāha . fafakkara fī nafsihi min ʾayna ʾutiya? fadhakara farājiʿun, faḥamaltuhu ar-rīḥu. walaqad ruwiya hadhā waʾashbāhuhu ! ! .
It replied, "We have been commanded to obey you only so long as you obey Allah." He reflected on the cause of this, realized his lapse, and turned back in repentance; thereupon, the wind carried him once more. Such accounts, and others like them, have indeed been narrated!
أَنَّ الرِّيحَ كَانَتْ تَضَعُهُ فِي الْيَوْمِ مَرَّاتً، مِنْ فَالْقَوْمِ كَانُوا خَارِجِينَ مِنْ مِلْكِهِمْ فِي مِلْكِهِمْ، نَاعِمِينَ بِذِكْرِ اللَّهِ وَعِبَادَتِهِ، غَيْرُ سَاكِنَيْنَ إلَى مَا مَلَكُوا، لَا يَسْتَوْحِشُونَ مِنْ فَقْدِهِ إنْ فَقَدُوهُ، وَلَا يَفْرَحُونَ بِالشَّيْءِ، وَلَا يَحْتَاجُونَ إلَى الْعِلَاجِ وَالْمُجَاهَدَةِ فِي إخْرَاجِهِ .
ʾanna ar-rīḥa kānat taḍaʿuhu fī al-yawmi marrātan, min fa-l-qawmi kānūā khārijīna min milkihim fī milkihim, nāʿimīna bidhikri Allāhi waʿibādatihi, ghayru sākinayna ʾlā mā malakūā, lā yastawḥishūna min faqdihi ʾn faqadūhu, walā yafraḥūna bi-sh-shayʾi, walā yaḥtājūna ʾlā al-ʿilāji wa-l-mujāhadati fī ʾkhrājihi .
The wind would set him down several times a day. Yet, these people—even while amidst their dominion—lived in a state of ease through the remembrance and worship of Allah. They did not place their reliance upon their possessions; they felt no distress at their loss, nor did they exult in their acquisition, requiring no arduous struggle to purge such attachments from their hearts.
قَالَ اللَّهُ تَعَالَى لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلّمَ : ﴿ أُولِيكَ الَّذِينَ هَدَى اللَّهُ فَبِهِدْتِهِمْ أَقْتَدَةً) [الأَنْعَام: ٩٠].
qāla Allāhu taʿālā lilnnabiyyi ṣallā Allāhu ʿalayhi wasallma : “ ʾūlīka alladhīna hadā Allāhu fabihidtihim ʾaqtadatan) [al-ʾanʿām: 90].
Allah the Almighty said to the Prophet (peace and blessings be upon him): {Those are the ones whom Allah has guided, so follow their guidance} [Al-An'am: 90].
وَهَذَا النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَيْنَمَا جِبْرِيلُ عَلَيْهِ السَّلَامُ عِنْدَهُ، إذْ تَغَيَّرَ جِبْرِيلً، فَإِذَا مَلَكَ قَدْ نَزَلَ مِنْ السَّمَاءِ لَمْ يَنْزِلْ قَطُّ، فَقَالَ جِبْرِيلُ عَلَيْهِ السَّلَامُ: خَشِيْت أَنَّهُ نَزَلَ فِي بِأَمْرٍ، فَجَاءَ إلَى النَّبِيِّ بِالسَّلَامِ مِنْ عِنْدِ اللَّهِ عَزَّ وَجَلَّ، وَقَالَ لَهُ: هَذِهِ مَفَاتِيحُ خَزَائِنُ الْأَرْضِ، تَسِيرُ مَعَكَ ذَهَبًا وَفِضَّةً، مَعَ الْبَقَاءِ فِيهَا إلَى يَوْمٍ الْقِيَامَةُ،
wahadhā an-nabiyyu ṣallā Allāhu ʿalayhi wasallama baynamā jibrīlu ʿalayhi as-salāmu ʿindahu, ʾdh taghayyara jibrīlan, faʾidhā malaka qad nazala min as-samāʾi lam yanzil qaṭṭu, faqāla jibrīlu ʿalayhi as-salāmu: khashiyt ʾannahu nazala fī biʾamrin, fajāʾa ʾlā an-nabiyyi bi-s-salāmi min ʿindi Allāhi ʿazza wajalla, waqāla lahu: hadhihi mafātīḥu khazāʾinu al-ʾarḍi, tasīru maʿaka dhahaban wafiḍḍatan, maʿa al-baqāʾi fīhā ʾlā yawmin al-qiyāmatu,
While the Prophet (peace and blessings of Allah be upon him) was with Gabriel (peace be upon him), Gabriel’s demeanor changed; an angel had descended from the heavens who had never descended before. Gabriel (peace be upon him) said, "I feared he had come with a specific command." The angel brought a greeting from Allah (Mighty and Majestic is He) and said to the Prophet, "Here are the keys to the earth's treasuries; gold and silver will accompany you, and they shall remain yours until the Day of Resurrection..."
وَلَا تَنْقَصِكُ مِمَّا لَك عِنْدَ اللَّهِ شَيْئًا، فَلَمْ يَخْتَرْ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَلِكَ ، وَقَالَ : «َأَجُوعُ مَرَّةً وَأَشْبَعُ مَرَّةَ»ٌ (۱) .
walā tanqaṣiku mimmā lak ʿinda Allāhi shayʾan, falam yakhtar an-nabiyyu ṣallā Allāhu ʿalayhi wasallama dhalika , waqāla : «ʾajūʿu marratan waʾashbaʿu marrata» (1) .
"...and this will not diminish in the slightest what awaits you with Allah." The Prophet (peace and blessings of Allah be upon him) did not choose this; instead, he said, "I go hungry one time and satisfied another." (1)
Source page 108 · Unit 170
وَعَدَّ ذَلِكَ مِنْ اللَّهِ عَزَّ وَجَلَّ بَلْوَى وَاخْتِبَارًا، وَلَمْ يَرَهُ مِنْ اللَّهِ تَعَالَى اخْتِيَارًا، وَلَوْ كَانَ مِنْ اللَّهِ تَعَالَى اخْتِيَارًا لِقَبْلِهِ، وَلَكِنَّهُ عُلِمَ أَنَّ مَحَبَّةَ اللَّهِ تَعَالَى فِي التَّرْكِ لِلدُّنْيَا، وَالْإِعْرَاضِ عَنْ زِينَتِهَا وَبِهِجْتِهَا .
waʿadda dhalika min Allāhi ʿazza wajalla balwā wākhtibāran, walam yarahu min Allāhi taʿālā akhtiyāran, walaw kāna min Allāhi taʿālā akhtiyāran liqablihi, walakinnahu ʿulima ʾanna maḥabbata Allāhi taʿālā fī at-tarki lilddunyā, wa-l-ʾiʿrāḍi ʿan zīnatihā wabihijtihā .
He was truthful in acquiring what is lawful and acting upon it; he regarded this matter—as presented by Allah (Mighty and Majestic is He)—as a trial and a test, not as a choice offered by Allah (Exalted is He). Had it been a choice offered by Allah (Exalted is He), he would have accepted it; however, he knew that the love of Allah (Exalted is He) lies in renouncing the worldly life and turning away from its adornments and splendors.
وَبِذَلِكَ أَدَبَهُ اللَّهُ تَعَالَى حِينَ قَالَ تَعَالَى: ﴿ وَلَا تُمْدِنُ عَيْنَيْك إلَى مَا مَتَعَنَا بِهِ أَزْوَجًا مِنْهُمْ زُهْرَةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنِهِمْ فِيهِ ﴾ [ طه : ١٣١ ] .
wabidhalika ʾadabahu Allāhu taʿālā ḥīna qāla taʿālā: “ walā tumdinu ʿaynayk ʾlā mā mataʿanā bihi ʾazwajan minhum zuhrata al-ḥayāti ad-dunyā linaftinihim fīhi ” [ ṭh : 131 ] .
Allah (Exalted is He) disciplined him in this regard when He said: {And do not extend your eyes toward that by which We have given enjoyment to [some] categories of them, [its being but] the splendor of worldly life by which We test them} [Taha: 131].
وَيُرْوَى عَنْهُ : «َأَنَّهُ لَبِسَ حُلَّةً لَهَا عِلْمٌ، فَطَرَحَهَا، وَقَالَ: كَادَتْ تِلْهِينِي أَعْلَامُهَا - أَوْ قُلْ : «َأَلْهَتْنِي أَعْلَامُهَا - خُذُوهَا وَأَتُونِي بِأَنْبُجَانِيَّةَ»َ (۱).
wayurwā ʿanhu : «ʾannahu labisa ḥullatan lahā ʿilmun, faṭaraḥahā, waqāla: kādat tilhīnī ʾaʿlāmuhā - ʾaw qul : «ʾalhatnī ʾaʿlāmuhā - khudhūhā waʾatūnī biʾanbujāniyyata» (1).
It is narrated that he wore a garment with patterns; he cast it aside and said, "Its patterns nearly distracted me"—or he said, "Its patterns distracted me—take it away and bring me an anbijaniyya [a simple, coarse woolen garment]." (1)
حَدِيثٌ: «َإِنِّي قَدْ أُعْطَيْتُ خَزَائِنَ الدُّنْيَا .
ḥadīthun: «ʾinnī qad ʾuʿṭaytu khazāʾina ad-dunyā .
The Hadith: "I have been given the treasuries of the world."
» وَسَنَدُهُ صَحِيحٌ وَلِلتِّرْمِذِيِّ مِنْ حَدِيثِ أَبِي أُمَامَةَ رَقِّمَ (٢٣٤٧): «عرض علي رَبِّي لِيَجْعَلَ لِي بِطِحَاءِ مَكَّةَ ذَهَبًا . .
» wasanaduhu ṣaḥīḥun walilttirmidhiyyi min ḥadīthi ʾabī ʾumāmata raqqima (2347): «ʿrḍ ʿly rabbī liyajʿala lī biṭiḥāʾi makkata dhahaban . .
» Its chain of narration is authentic (sahih). Al-Tirmidhi records—via a hadith from Abu Umamah (no. 2347)—that the Prophet said: "My Lord offered to turn the valley of Mecca into gold for me..."
» الْحَدِيثَ، وَأَخْرَجَهُ ابْنُ أَبِي الدُّنْيَا مُرْسَلًا مِنْ حَدِيثِ الْحَسَنِ اُنْظُرْ تَخْرِيجٌ «ِالْإِحْيَاءِ»ِ .(۲۱۲/۳)
» al-ḥadītha, waʾakhrajahu abnu ʾabī ad-dunyā mursalan min ḥadīthi al-ḥasani aunẓur takhrījun «al-ʾiḥyāʾi» .(212/3)
» ...continuing the hadith. Ibn Abi al-Dunya also recorded it as a mursal report (attributed directly to the Successor generation) via al-Hasan; see the source citations for al-Ihya’ (3/212).
Source page 109 · Unit 176
وَكَذَلِكَ رُوِيَ : أَنَّهُ صَنَعَ لَهُ خَاتَمٌ ذَهَبَ لِيَخْتَمَ بِهِ الْكُتُبَ، إلَى مَنْ أَمَرَهُ اللَّهُ تَعَالَى ،بِإِنْذَارِهِ ،فَلَبِسَهُ، ثُمَّ طَرَحَهُ مِنْ يَدِهِ، وَقَالَ لِأَصْحَابِهِ : «َإِلَيْهِ نَظْرَةٌ، وَإِلَيْكُمْ نَظْرَةُ»ٌ (۱) وَكَذَلِكَ رُوِيَ : أَنَّهُ غَيْرُ شِرَاكٍ نَعْلَهُ، فَجَعَلَ مَكَانَهُ جَدِيدًا، فَقَالَ: «َرِّدُوا الشِّرَاكَ الْأَوَّلَ»ُ (٢) .
wakadhalika ruwiya : ʾannahu ṣanaʿa lahu khātamun dhahaba liyakhtama bihi al-kutuba, ʾlā man ʾamarahu Allāhu taʿālā ,biʾindhārihi ,falabisahu, thumma ṭaraḥahu min yadihi, waqāla liʾaṣḥābihi : «ʾilayhi naẓratun, waʾilaykum naẓratu» (1) wakadhalika ruwiya : ʾannahu ghayru shirākin naʿlahu, fajaʿala makānahu jadīdan, faqāla: «rridūā ash-shirāka al-ʾawwala» (2) .
Truthfulness in acquiring what is lawful (halal) and acting upon it. It is also narrated that a gold ring was made for him to seal the letters sent to those whom Allah Almighty commanded him to warn; he wore it, then cast it aside, saying to his Companions: "I look at it, and then I look at you" (1). Similarly, it is narrated that he replaced the strap of his sandal with a new one, then said: "Return the original strap" (2).
وَكَذَلِكَ : كُلُّ قَلْبٍ طَاهِرٍ صَافٍ، قَدْ أَشْرَفَ عَلَى الْآخِرَةِ، وَعُرِفَ قِيَامَ اللَّهِ تَعَالَى عَلَيْهِ يُفْزَعُ مِنْ خِفَايَا السُّكُونِ إلَى الدُّنْيَا وَالتَّحَلِّي بِشَيْءٍ مِنْهَا .
wakadhalika : kullu qalbin ṭāhirin ṣāfin, qad ʾashrafa ʿalā al-ʾākhirati, waʿurifa qiyāma Allāhi taʿālā ʿalayhi yufzaʿu min khifāyā as-sukūni ʾlā ad-dunyā wa-t-taḥallī bishayʾin minhā .
Likewise, any pure, clear heart that is oriented toward the Hereafter—and recognizes that Allah Almighty is ever-watchful over it—shrinks away from the impulse to find comfort in worldly things or to adorn itself with them.
وَمِثْلُ هَذَا فِي الْأَخْبَارِ كَثِيرٌ، الْأَخْبَارِ كَثِيرٌ، وَالْعَاقِلُ الْفِطْنُ تَكْفِيَةُ الْإِشَارَةِ إلَيْهِ بِالشَّيْءِ.
wamithlu hadhā fī al-ʾakhbāri kathīrun, al-ʾakhbāri kathīrun, wa-l-ʿāqilu al-fiṭnu takfiyatu al-ʾishārati ʾlayhi bi-sh-shayʾi.
There are many such accounts; for the wise and discerning person, a mere allusion to the matter suffices.
وَهَكَذَا كَانَ أَصْحَابُ مُحَمَّدٍ حِينَ حَتَّهُمَ عَلَى الصَّدَقَةِ، جَاءَ أَبُو بَكْرٍ بِمَالِهِ كُلِّهِ لِأَنَّهُ كَانَ أَقْوَى الْقَوْمِ، فَقَالَ لَهُ النَّبِيُّ : مَا خَلَفْت لِعِيَالِكَ؟
wahakadhā kāna ʾaṣḥābu muḥammadin ḥīna ḥattahuma ʿalā aṣ-ṣadaqati, jāʾa ʾabū bakrin bimālihi kullihi liʾannahu kāna ʾaqwā al-qawmi, faqāla lahu an-nabiyyu : mā khalaft liʿiyālika?
Such was the case with the Companions of Muhammad when he urged them to give charity: Abu Bakr brought all his wealth—for he was the most steadfast among them—and the Prophet asked him: "What have you left for your family?"
قَالَ: اللَّه وَرَسُولُهُ، وَلِي عِنْدَ اللَّهِ مَزِيدٌ .
qāla: Allāh warasūluhu, walī ʿinda Allāhi mazīdun .
He replied: "Allah and His Messenger; and with Allah, I have even more."
أَفَلَا تَرَى أَبَا بَكْرٍ رَضِيَ اللَّهُ عَنْهُ، إنَّمَا كَانَ سُكُونًا إلَى اللَّهِ تَعَالَى، لَا إلَى الشَّيْءِ، وَلَمْ يَكُنْ لِشَيْءٍ عِنْدَهُ قَدْرٌ، وَكَانَ
ʾafalā tarā ʾabā bakrin raḍiya Allāhu ʿanhu, ʾnnamā kāna sukūnan ʾlā Allāhi taʿālā, lā ʾlā ash-shayʾi, walam yakun lishayʾin ʿindahu qadrun, wakāna
Do you not see that Abu Bakr—may Allah be pleased with him—found his repose in Allah Almighty, not in material things? Nothing held value in his eyes compared to...
Source page 110 · Unit 182
مَا عِنْدَ اللَّهِ عِنْدَهُ أَسَرٌ (۱)؟!.
mā ʿinda Allāhi ʿindahu ʾasarun (1)?!.
...what was with Allah, which was far more cherished by him (1)?!
فَحِينَ رَأَى مَوْضِعَ الْحَقِّ لَمْ يَخْلِفْ مِنْهُ شَيْئًا، وَقَالَ: خَلَفْت اللَّهُ وَرَسُولَهُ .
faḥīna raʾā mawḍiʿa al-ḥaqqi lam yakhlif minhu shayʾan, waqāla: khalaft Allāhu warasūlahu .
When he saw where the truth lay, he left nothing of it behind, saying: "I have left behind God and His Messenger."
(۲) ثم جَاءَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ، بِنِصْفِ مَالِهِ، فَقَالَ النَّبِيُّ اللَّهُ مَا خَلَفْت لِعِيَالِكَ؟
(2) thm jāʾa ʿumaru raḍiya Allāhu ʿanhu, biniṣfi mālihi, faqāla an-nabiyyu Allāhu mā khalaft liʿiyālika?
(2) Then ‘Umar—may Allah be pleased with him—came with half of his wealth. The Prophet asked, "What have you left for your family?"
قَالَ : نِصْفُ مَالِي، وَاَللَّهُ عِنْدِي مَزِيدٌ.
qāla : niṣfu mālī, wa-llāhu ʿindī mazīdun.
He replied, "Half of my wealth; and by Allah, I have more."
فَقَدْ أَعْطَى نِصْفَ مَالِهِ وَيَقُولُ : وَاَللَّهُ عِنْدِي ثُمَّ عُثْمَانَ رَضِيَ اللَّهُ عَنْهُ يَجْهَزُ جَيْشُ الْعُسْرَةِ كُلِّهِ مَا يَحْتَاجُ إلَيْهِ، وَيَحْفِرُ بِئْرَ رُومَةَ (۳) .
faqad ʾaʿṭā niṣfa mālihi wayaqūlu : wa-llāhu ʿindī thumma ʿuthmāna raḍiya Allāhu ʿanhu yajhazu jayshu al-ʿusrati kullihi mā yaḥtāju ʾlayhi, wayaḥfiru biʾra rūmata (3) .
He gave half his wealth while saying, "By Allah, I have [more]." Then ‘Uthman—may Allah be pleased with him—equipped the entire "Army of Hardship" with everything it needed and dug the well of Rumah (3).
بِجَمِيعِ أَفَلًا تَرَى أَنَّ الْقَوْمَ إنَّمَا كَانُوا مَعْدِينَ الشَّيْءِ اللَّهُ تَعَالَى؟!
bijamīʿi ʾafalan tarā ʾanna al-qawma ʾnnamā kānūā maʿdīna ash-shayʾi Allāhu taʿālā?!
Do you not see that these people were preparing things for the sake of Allah Almighty?
وَمِمَّا يَدُلُّ عَلَى صِدْقِ قَوْلِنَا أَنَّ الْقَوْمَ كَانُوا خَارِجَينِ مِمَّا مَلَكُوا وَهُوَ فِي أَيْدِيهِمْ، يَعُدُّونَهُ اللَّهُ عَزَّ وَجَلَّ.
wamimmā yadullu ʿalā ṣidqi qawlinā ʾanna al-qawma kānūā khārijayni mimmā malakūā wahuwa fī ʾaydīhim, yaʿuddūnahu Allāhu ʿazza wajalla.
Evidence of the truth of our statement is that they parted with what they owned—while it was still in their hands—dedicating it to Allah, the Mighty and Majestic.
وَقَدْ رُوِيَ عَنْ النَّبِيِّ أَنَّهُ قَالَ: «َإِنَّا مَعَاشِرُ الْأَنْبِيَاءِ لَا نُورِثَ، وَمَا خَلَّفْنَاهُ صَدَقَةً (٤)) أَفَلا تَرَى أَنَّهُمْ فِي حَيَاتِهِمْ لَمْ يَضُنُّوا بِالشَّيْءِ عَنِ اللَّهِ عَزَّ وَجَلَّ؟!
waqad ruwiya ʿan an-nabiyyi ʾannahu qāla: «ʾinnā maʿāshiru al-ʾanbiyāʾi lā nūritha, wamā khallafnāhu ṣadaqatan (4)) ʾafalā tarā ʾannahum fī ḥayātihim lam yaḍunnūā bi-sh-shayʾi ʿani Allāhi ʿazza wajalla?!
It was narrated that the Prophet said: "We, the company of prophets, do not leave an inheritance; whatever we leave behind is charity (4)." Do you not see that, during their lifetimes, they did not withhold anything from Allah, the Mighty and Majestic?
Source page 111 · Unit 190
أَحَدًا.
ʾaḥadan.
...anyone.
وَكَذَلِكَ لَمْ يُوَرِّثُوهُ، وَخَلَّفُوهُ اللَّهُ عَزَّ وَجَلَّ، كَمَا كَانَ فِي أَيْدِيهِمْ اللَّهُ تَعَالَى لَمْ يُحْدِثُوا فِيهِ وَلَمْ يَخُوِّلُوهُ ) مِنْ بَعْدَهِمْ وَإِنَّ هَذَا لِبَلَاغٍ لِمَنْ عَقِلَ عَنْ اللَّهِ تَعَالَى، وَأَنْصَفَ مِنْ نَفْسِهِ.
wakadhalika lam yuwarrithūhu, wakhallafūhu Allāhu ʿazza wajalla, kamā kāna fī ʾaydīhim Allāhu taʿālā lam yuḥdithūā fīhi walam yakhuwwilūhu ) min baʿdahim waʾinna hadhā libalāghin liman ʿaqila ʿan Allāhi taʿālā, waʾanṣafa min nafsihi.
Likewise, they did not pass it on as an inheritance; rather, they left it for the sake of Allah, the Mighty and Majestic. They made no changes to the wealth that had been in their hands by the grace of Allah Almighty, nor did they dispose of it for others after them. This is a message for those who understand the will of Allah Almighty and are fair with themselves.
وَهَكَذَا كَانَ أَئِمَّةُ الْهُدَى بَعْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَهَذَا أَبُو بَكْرٍ مَنْ رَضِيَ اللَّهُ عَنْهُ حِينَ مَلَكَ الْأَمْرَ، وَجَاءَتُهُ الدُّنْيَا رَاغِمَةً مِنْ حَلِّهَا، لَمْ يَرْفَعْ بِهَا رَأْسًا، وَلَمْ يَتَصَنَّعْ، وَكَانَ عَلَيْهِ كِسَاءٌ يُخَلِّلُهُ، وَكَانَ يُدْعَى ذَا الْخَلَالِينَ.
wahakadhā kāna ʾaʾimmatu al-hudā baʿda rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama fahadhā ʾabū bakrin man raḍiya Allāhu ʿanhu ḥīna malaka al-ʾamra, wajāʾatuhu ad-dunyā rāghimatan min ḥallihā, lam yarfaʿ bihā raʾsan, walam yataṣannaʿ, wakāna ʿalayhi kisāʾun yukhalliluhu, wakāna yudʿā dhā al-khalālīna.
Such were the Imams of guidance after the Messenger of Allah (peace and blessings of Allah be upon him). Consider Abu Bakr—may Allah be pleased with him—when he assumed authority and worldly wealth came to him willingly and lawfully; he paid it no heed and put on no airs. He wore a cloak fastened with a pin, and was known as "Dhu al-Khilalayn" (The Man of the Two Pins).
وَهَذَا عُمَرُ بْنُ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ حِينَ جَاءَتْهُ الدُّنْيَا رَاغِمَةً مِنْ حِلِّهَا كَانَ طَعَامُهُ الْخُبْزُ وَالزَّيْتُ وَفِي ثَوْبِهِ بُضْعَ عَشَرَةِ رُقْعَةٍ بَعْضِهَا مِنْ أَدْمٍ، وَقَدْ فُتِحَتْ عَلَيْهِ كَنُوزٍ كِسْرَى وَقَيْصَرَ .
wahadhā ʿumaru bnu al-khaṭṭābi raḍiya Allāhu ʿanhu ḥīna jāʾathu ad-dunyā rāghimatan min ḥillihā kāna ṭaʿāmuhu al-khubzu wa-z-zaytu wafī thawbihi buḍʿa ʿasharati ruqʿatin baʿḍihā min ʾadmin, waqad futiḥat ʿalayhi kanūzin kisrā waqayṣara .
Consider ‘Umar ibn al-Khattab—may Allah be pleased with him—when worldly wealth came to him willingly and lawfully; his food was bread and oil, and his garment bore over a dozen patches—some made of leather—even though the treasures of Chosroes and Caesar had been opened to him.
وَهَذَا عُثْمَانُ رَضِيَ اللَّهُ عَنْهُ، كَأَنَّهُ وَاحِدٌ مِنْ عَبِيدِهِ فِي اللِّبَاسِ وَالزَّيِّ، وَلَقَدْ رُوِيَ عَنْهُ أَنَّهُ رُؤْيَ خَارِجًا مِنْ بُسْتَانٍ لَهُ، وَعَلَى عُنُقِهِ حِزْمَةُ مَنْ حَطَبٍ، فَقِيلَ لَهُ فِي ذَلِكَ؛
wahadhā ʿuthmānu raḍiya Allāhu ʿanhu, kaʾannahu wāḥidun min ʿabīdihi fī al-libāsi wa-z-zayyi, walaqad ruwiya ʿanhu ʾannahu ruʾya khārijan min bustānin lahu, waʿalā ʿunuqihi ḥizmatu man ḥaṭabin, faqīla lahu fī dhalika;
Consider Uthman—may Allah be pleased with him—who, in his dress and attire, appeared no different from one of his own servants. It is reported that he was once seen leaving his orchard with a bundle of firewood upon his shoulder; when asked about this...
فَقَالَ : أَرَدْتُ أَنْ أَنْظُرَ نَفْسِي هَلْ تَأْبَى؟
faqāla : ʾaradtu ʾan ʾanẓura nafsī hal taʾbā?
...he replied: "I wanted to test myself to see if I would refuse to do it."
أَفَلَا تَرَى أَنَّهُ كَانَ غَيْرَ غَافِلٍ عَنْ نَفْسِهِ، وَتَعَاهُدِهَا وَرِيَاضَتِهَا؟ .
ʾafalā tarā ʾannahu kāna ghayra ghāfilin ʿan nafsihi, wataʿāhudihā wariyāḍatihā? .
Do you not see that he was ever-mindful of his own self, constantly tending to and disciplining it?
وَهَذَا عَلِيُّ بْنُ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ فِي الْخِلَافَةِ، قَدْ اشْتَرَى إزَارًا بِأَرْبَعَةِ دَرَاهِمَ وَاشْتَرَى قَمِيصًا بِخَمْسَةِ دَرَاهِمَ، فَكَانَ فِي كُمِّهِ طُولٌ، فَتَقَدَّمَ إلَى خَرَازٍ، فَأَخَذَ الشُّفْرَةَ، فَقَطَعَ
wahadhā ʿaliyyu bnu ʾabī ṭālibin raḍiya Allāhu ʿanhu fī al-khilāfati, qad ashtarā ʾzāran biʾarbaʿati darāhima wāshtarā qamīṣan bikhamsati darāhima, fakāna fī kummihi ṭūlun, fataqaddama ʾlā kharāzin, faʾakhadha ash-shufrata, faqaṭaʿa
Then there is Ali ibn Abi Talib—may Allah be pleased with him—who, during his Caliphate, bought a lower garment for four dirhams and a shirt for five. The sleeve was too long, so he went to a cobbler, took the blade, and cut...
Source page 112 · Unit 198
الْكُمُّ مِنْ الصِّدْقِ فِي أَخْذِ الْحَلَالِ وَالْعَمَلِ بِهِ أَطْرَافُ أَصَابِعِهِ، وَهُوَ يُفَرِّقُ الدُّنْيَا يَمْنَةً وَيَسْرَةً ! .
al-kummu min aṣ-ṣidqi fī ʾakhdhi al-ḥalāli wa-l-ʿamali bihi ʾaṭrāfu ʾaṣābiʿihi, wahuwa yufarriqu ad-dunyā yamnatan wayasratan ! .
...the sleeve—demonstrating sincerity in acquiring and utilizing lawful wealth—right down to his fingertips, even while he was distributing worldly riches freely to all around him!
وَهَذَا الزُّبَيْرُ رَضِيَ اللَّهُ عَنْهُ، يَخْلِفُ حِينَ مَاتَ مِنْ الدَّيْنِ مِئْتِي أَلْفٌ أَوْ أَكْثَرَ، كُلُّ ذَلِكَ مِنْ الْجُودِ وَالسَّخَاءِ وَالْبَذْلِ!
wahadhā az-zubayru raḍiya Allāhu ʿanhu, yakhlifu ḥīna māta min ad-dayni miʾtī ʾalfun ʾaw ʾakthara, kullu dhalika min al-jūdi wa-s-sakhāʾi wa-l-badhli!
And consider Al-Zubayr—may Allah be pleased with him—who left behind a debt of two hundred thousand or more upon his death; all of it incurred through his immense generosity, open-handedness, and willingness to give!
وَهَذَا طَلْحَةُ بْنُ عُبَيْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُ يُعْطِي حُلِيَّ أَهْلُهُ لِمَنْ سَأَلَهُ !!
wahadhā ṭalḥatu bnu ʿubaydi Allāhi raḍiya Allāhu ʿanhu yuʿṭī ḥuliyya ʾahluhu liman saʾalahu !!
And Talha ibn Ubayd Allah—may Allah be pleased with him—who would give away his own family's jewelry to anyone who asked him for help!
فَهَذَا يَدُلُّ عَلَى أَنَّ الْقَوْمَ كَانُوا كَمَا قَالَ اللَّهُ عَزَّ وَجَلَّ حِينَ أَمَرَهُمْ فَقَالَ: ﴿وَأَنْفِقُوا مِمَّا جَعَلَكُمْ مُسْتَخْلِفِينَ فِيهِ [الْحَدِيدُ: ٧].
fahadhā yadullu ʿalā ʾanna al-qawma kānūā kamā qāla Allāhu ʿazza wajalla ḥīna ʾamarahum faqāla: “waʾanfiqūā mimmā jaʿalakum mustakhlifīna fīhi [al-ḥadīdu: 7].
This demonstrates that these people truly embodied the command of Allah—Mighty and Majestic—when He said: "And spend out of that in which He has made you successors" [Al-Hadid: 7].
وَلَا يَسْتَحْيِي عَبْدٌ مِنْ عُبَيْدِ اللَّهِ مِنْ أَهْلِ زَمَانِنَا هَذَا، عِنْدَمَا مِلَكَ [شَيْئًا] مِنْ الشُّبُهَاتِ الَّتِي عَلِمَ اللَّهُ تَعَالَى كَيْفَ هِيَ وَمِنْ أَيْنَ هِيَ - كَيْفَ قَدْرُهَا فِي قَلْبِهِ وَإِيثَارِهِ لَهَا، وَسُكُونُهُ إلَيْهَا دُونَ اللَّهِ عَزَّ وَجَلَّ، وَمَا لَا يُحْصَى مِنْ عَبِيدِهِ، فِي تَقَلُّبِهِ فِي ذَلِكَ، وَاشْتِغَالُهُ بِذَلِكَ؟
walā yastaḥyī ʿabdun min ʿubaydi Allāhi min ʾahli zamāninā hadhā, ʿindamā milaka [shayʾan] min ash-shubuhāti allatī ʿalima Allāhu taʿālā kayfa hiya wamin ʾayna hiya - kayfa qadruhā fī qalbihi waʾīthārihi lahā, wasukūnuhu ʾlayhā dūna Allāhi ʿazza wajalla, wamā lā yuḥṣā min ʿabīdihi, fī taqallubihi fī dhalika, wāshtighāluhu bidhalika?
Yet, how is it that a servant of Allah in our own time feels no shame when he comes to possess—amidst the myriad worldly distractions and dubious matters known fully to Allah regarding their nature, origin, and the extent to which they captivate his heart, command his preference, and draw his reliance away from Allah—and becomes so engrossed and preoccupied with them?
حَتَّى أَنَّ أَحَدَهُمْ لِيَزْعُمَ أَنَّهُ يَمْلِكُ كَمَا مَلَكَ مِنْ مَضَى، وَيُحْتَجُّ بِهِمْ فِي اتِّبَاعِ هَوَاهُ مَعَ إقَامَتِهِ عَلَى خِلَافِ سَنَةِ الْقَوْمِ .
ḥattā ʾanna ʾaḥadahum liyazʿuma ʾannahu yamliku kamā malaka min maḍā, wayuḥtajju bihim fī attibāʿi hawāhu maʿa ʾqāmatihi ʿalā khilāfi sanati al-qawmi .
Some even claim to possess what their predecessors possessed, citing them as justification for following their own whims, all while persisting in conduct contrary to the way of those very predecessors.
بَلْ الِاعْتِرَافُ اللَّهُ تَعَالَى بِالتَّقْصِيرِ مِنْ الْعَبْدِ الْغَافِلِ، وَسُؤَالُهِ اللَّهُ عَزَّ وَجَلَّ أَنْ يَبْلُغَهُ مَا بَلَغَ بِالْقَوْمِ [أَقْرَبُ إلَى النَّجَاةِ] وَبِاَللَّهِ التَّوْفِيقُ .
bal al-aʿtirāfu Allāhu taʿālā bi-t-taqṣīri min al-ʿabdi al-ghāfili, wasuʾāluhi Allāhu ʿazza wajalla ʾan yablughahu mā balagha bi-l-qawmi [ʾaqrabu ʾlā an-najāti] wabiāalllahi at-tawfīqu .
Rather, for the heedless servant to acknowledge his shortcomings before Allah the Exalted, and to ask Allah—Mighty and Majestic—to grant him the station attained by those predecessors, is [closer to salvation]. And success comes from Allah.
٨ الصدق في الزهد
Source page 113 · Unit 205
وَلَقَدْ فَضَحَ اللَّهُ تَعَالَى الدُّنْيَا، وَسَمَّاهَا بِأَسْمَاءَ لَمْ يُسَمِّهَا أَحَدٌ، فَقَالَ تَبَارَكَ وَتَعَالَى: ﴿ اعْلَمُوا أَنَّمَا الْحَيْوَةُ الدُّنْيَا لَعِبٌ وَلَهْوَ وَزِينَةٌ وَتَفَاخُرُ بَيْنَكُمْ ... [الحدِيد: ٢٠].
walaqad faḍaḥa Allāhu taʿālā ad-dunyā, wasammāhā biʾasmāʾa lam yusammihā ʾaḥadun, faqāla tabāraka wataʿālā: “ aʿlamūā ʾannamā al-ḥaywatu ad-dunyā laʿibun walahwa wazīnatun watafākhuru baynakum ... [al-ḥdīd: 20].
Allah the Exalted has indeed exposed the true nature of this worldly life, assigning it names that no one else has used. He—Blessed and Exalted is He—said: "Know that the life of this world is but amusement and diversion and adornment and boasting of pride among you..." [Al-Hadid: 20].
بَيْنَكُمْ أَفَلًا يَسْتَحْيِي مَنْ يَعْقِلُ عَنْ اللَّهِ تَعَالَى أَنْ يَرَاهُ سَاكِنًا إلَى اللَّهْوِ وَاللَّعِبِ فِي دَارِ الْغُرُورِ .
baynakum ʾafalan yastaḥyī man yaʿqilu ʿan Allāhi taʿālā ʾan yarāhu sākinan ʾlā al-lahwi wa-l-laʿibi fī dāri al-ghurūri .
...among you. Should not the person of reason feel ashamed before Allah the Exalted—knowing He sees him—to find himself contentedly absorbed in diversion and amusement within this Abode of Delusion?
قُلْت : الدُّنْيَا فِي نَفْسِهَا، مَا هِيَ؟
qult : ad-dunyā fī nafsihā, mā hiya?
I asked: "What, in essence, is this worldly life?"
النَّفْسِ قَالَ : اتَّفَقَ الْبُصْرَاءُ مِنْ الْحُكَمَاءِ عَلَى أَنَّ الدُّنْيَا هِيَ وَمَا هُوَيْت، وَالْحُجَّةُ فِي ذَلِكَ أَنَّ اللَّهَ عَزَّ وَجَلَّ قَالَ : زَينٌ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنْ النِّسَاءِ وَالْبَنِينَ وَالْقِنْطِيرِ الْمُقَنْطَرَةِ مِنْ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسُوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثُ ذَلِكَ مُتَّعٌ الْحَيُوَةُ الدُّنْيَا [آل عِمْرَانُ : ١٤].
an-nafsi qāla : attafaqa al-buṣrāʾu min al-ḥukamāʾi ʿalā ʾanna ad-dunyā hiya wamā huwayt, wa-l-ḥujjatu fī dhalika ʾanna Allāha ʿazza wajalla qāla : zaynun lilnnāsi ḥubbu ash-shahawāti min an-nisāʾi wa-l-banīna wa-l-qinṭīri al-muqanṭarati min adh-dhahabi wa-l-fiḍḍati wa-l-khayli al-musuwwamati wa-l-ʾanʿāmi wa-l-ḥarthu dhalika muttaʿun al-ḥayuwatu ad-dunyā [ʾāl ʿimrānu : 14].
The Self replied: "Insightful sages have agreed that the worldly life is defined by what the self desires. The proof for this lies in the words of Allah—Mighty and Majestic: 'Beautified for people is the love of that which they desire—of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land; that is the enjoyment of worldly life' [Al-Imran: 14]."
فَهَذِهِ الْأُمُورُ الَّتِي ذَكَرَهَا اللَّهُ عَزَّ وَجَلَّ هِيَ مِنْ هَوَى النَّفْسِ وَلِذَّتِهَا، وَبِهَا تَلْهُو عَنْ الْآخِرَةِ وَذَكَرَهَا؛ فَإِذَا تَرَكَ
fahadhihi al-ʾumūru allatī dhakarahā Allāhu ʿazza wajalla hiya min hawā an-nafsi walidhdhatihā, wabihā talhū ʿan al-ʾākhirati wadhakarahā; faʾidhā taraka
Thus, these matters mentioned by Allah—Mighty and Majestic—are the objects of the self's desires and pleasures; through them, one becomes distracted from the Hereafter and its remembrance.
Source page 114 · Unit 210
الْعَبْدُ مَا تَهَوَاهُ النَّفْسُ تَرْكُ الدُّنْيَا .
al-ʿabdu mā tahawāhu an-nafsu tarku ad-dunyā .
When the servant abandons what the self desires, he abandons the worldly life.
أَلَا تَرَى أَنَّ الْعَبْدَ قَدْ يَكُونُ فَقِيرًا لَا شَيْءَ لَهُ، وَهُوَ يَتَمَنَّى الدُّنْيَا، وَيُهْوَى مَجْنَاهَا وَيَنْوِي أَنْ لَوْ أَمْكَنَهُ مِنْهَا مَا يُرِيدُ، لِتَمَتُّعِ بِذَلِكَ، وَنَالَ لَذَّتِهِ؟ .
ʾalā tarā ʾanna al-ʿabda qad yakūnu faqīran lā shayʾa lahu, wahuwa yatamannā ad-dunyā, wayuhwā majnāhā wayanwī ʾan law ʾamkanahu minhā mā yurīdu, litamattuʿi bidhalika, wanāla ladhdhatihi? .
Do you not see that a servant may be destitute, possessing nothing, yet still yearn for the world? He desires its spoils and harbors the intention that, were he able to obtain what he wants from it, he would revel in it and savor its pleasures.
فَهُوَ عِنْدَ اللَّهِ تَعَالَى مِنْ الرَّاغِبِينَ عَلَى قَدْرِ هِمَّتِهِ، إِلَّا أَنَّهُ أَقَلُّ حِسَابًا مِمَّنْ نَالَهَا وَاسْتَمْتَعَ بِهَا.
fahuwa ʿinda Allāhi taʿālā min ar-rāghibīna ʿalā qadri himmatihi, ʾillā ʾannahu ʾaqallu ḥisāban mimman nālahā wāstamtaʿa bihā.
In the sight of Allah Almighty, he is counted among those who covet the world—in proportion to the extent of his aspiration—though he faces a lighter reckoning than one who actually obtained and enjoyed it.
فَأَوَّلُ دَرَجَاتِ الزُّهْدِ هُوَ الزَّهْدُ فِي اتِّبَاعِ هَوَى النَّفْسَ، فَإِذَا هَانَتْ عَلَى الْمَرْءِ نَفْسَهُ لَمْ يُبَالْ عَلَى أَيِّ حَالَ أَمْسَى وَأَصْبَحَ، إذَا وَافَقَ مَحَبَّةَ اللَّهِ تَعَالَى عِنْدَ ذَلِكَ عَلَى مُخَالَفَةِ نَفْسِهِ، وَمَنْعَهَا مِنْ مَحْبُوبِهَا مِنْ الشَّهَوَاتِ وَاللَّذَّاتِ وَالرَّاحَاتِ، وَمُقَارَنَةِ الْأَحْبَاءِ وَالْأَخَدَانِ وَالْأَصْحَابِ مِنْ أَهْلِ الْغَفْلَةِ، وَمَنْ كَانَ مِنْهُمْ غَوِيًّا عَلَى ذَلِكَ الْأَمْرِ الَّذِي يُرِيدُهُ الْعَبْدُ،
faʾawwalu darajāti az-zuhdi huwa az-zahdu fī attibāʿi hawā an-nafsa, faʾidhā hānat ʿalā al-marʾi nafsahu lam yubāl ʿalā ʾayyi ḥāla ʾamsā waʾaṣbaḥa, ʾdhā wāfaqa maḥabbata Allāhi taʿālā ʿinda dhalika ʿalā mukhālafati nafsihi, wamanʿahā min maḥbūbihā min ash-shahawāti wa-l-ladhdhāti wa-r-rāḥāti, wamuqāranati al-ʾaḥbāʾi wa-l-ʾakhadāni wa-l-ʾaṣḥābi min ʾahli al-ghaflati, waman kāna minhum ghawiyyan ʿalā dhalika al-ʾamri alladhī yurīduhu al-ʿabdu,
The first stage of asceticism is renouncing the pursuit of the self’s desires. When a person holds his self in low regard, he becomes indifferent to the state in which he spends his evenings and mornings, provided he aligns with the love of Allah Almighty by opposing his self—restraining it from the desires, pleasures, and comforts it craves, and distancing it from companions, intimates, and associates who live in heedlessness or who encourage the very things the servant seeks to avoid.
فَإِنَّ آفَةَ الْعَبْدِ صُحْبَةً مَنْ يُرِيدُ مَا يُرِيدُ.
faʾinna ʾāfata al-ʿabdi ṣuḥbatan man yurīdu mā yurīdu.
For the ruin of the servant lies in the company of those who desire the very things he desires.
ثُمَّ أَخَذَ الْبُلْغَةَ مِنْ الطَّعَامِ وَالشَّرَابِ، وَاللِّبَاسِ، وَالْمُنْزِلِ، وَالنَّوْمِ وَالْكَلَامِ وَالنُّطْقِ، وَالِاسْتِمَاعِ، وَتَرْكَ التَّمَنِّي لِشَيْءٍ مِنْ الدُّنْيَا وَالْحَذَرِ مِنْ التَّحَلِّي بِهَا.
thumma ʾakhadha al-bulghata min aṭ-ṭaʿāmi wa-sh-sharābi, wa-l-libāsi, wa-l-munzili, wa-n-nawmi wa-l-kalāmi wa-n-nuṭqi, wa-l-astimāʿi, watarka at-tamannī lishayʾin min ad-dunyā wa-l-ḥadhari min at-taḥallī bihā.
Then, he contents himself with the bare necessities regarding food, drink, clothing, housing, sleep, speech, and listening; he abandons any desire for worldly things and guards against becoming attached to them.
لِأَنَّ النَّبِيَّ قَالَ: «َالدُّنْيَا خَضْرَةُ حَلْوَةُ» (۱) .
liʾanna an-nabiyya qāla: «ad-dunyā khaḍratu ḥalwatu» (1) .
For the Prophet said: "The world is verdant and sweet" (1).
Source page 115 · Unit 217
فَيُتَوَهَّمُ الْعَبْدُ فِنَاءَهَا؛
fayutawahhamu al-ʿabdu fināʾahā;
Thus, the servant perceives its impermanence;
فَيُقْصِّرُ فِيهَا أَمْلُهُ، مَعَ تَوَقُّعِ الْمَوْتِ، وَالتَّشَوُّفِ إلَى الْآخِرَةِ وَالشَّوْقِ إلَى النُّزُولِ فِي دَارِ بَقَائِهَا، وَالْعَمَلِ عَلَى ذَلِكَ .
fayuqṣṣiru fīhā ʾamluhu, maʿa tawaqquʿi al-mawti, wa-t-tashawwufi ʾlā al-ʾākhirati wa-sh-shawqi ʾlā an-nuzūli fī dāri baqāʾihā, wa-l-ʿamali ʿalā dhalika .
consequently, he curtails his hopes regarding it, while anticipating death, looking toward the Hereafter, yearning to dwell in its Abode of Permanence, and striving toward that end.
وَلِذَلِكَ يَخْلَعُ الرَّاحَةَ مِنْ الْقَلْبِ بِدَوَامِ الْفِكْرَةِ وَمِنْ الْبَدَنِ بِدَوَامِ الْخِدْمَةِ. فَهَذَا أَوَّلُ دَرَجَاتِ الزُّهْدِ.
walidhalika yakhlaʿu ar-rāḥata min al-qalbi bidawāmi al-fikrati wamin al-badani bidawāmi al-khidmati. fahadhā ʾawwalu darajāti az-zuhdi.
For this reason, he strips comfort from his heart through constant reflection and from his body through constant service. This is the first stage of asceticism (zuhd).
وَقَالَ سُفْيَانُ الثَّوْرِيُّ رَحِمَهُ اللَّهُ تَعَالَى وَوَكِيعُ بْنُ الْجَرَّاحِ (١) وَأَحْمَدُ بْنُ حَنْبَلٍ، وَغَيْرُهُمْ رَحِمَهُمُ اللَّهُ تَعَالَى : إِنَّ الزَّهْدَ فِي الدُّنْيَا قَصْرَ الْآمَالِ .
waqāla sufyānu ath-thawriyyu raḥimahu Allāhu taʿālā wawakīʿu bnu al-jarrāḥi (1) waʾaḥmadu bnu ḥanbalin, waghayruhum raḥimahumu Allāhu taʿālā : ʾinna az-zahda fī ad-dunyā qaṣra al-ʾāmāli .
Sufyan al-Thawri—may Allah have mercy on him—Waki‘ ibn al-Jarrah (1), Ahmad ibn Hanbal, and others—may Allah have mercy on them—stated: Asceticism regarding the world is the curtailing of hopes.
وَهَذَا يَدُلُّ عَلَى مَا قَالَتْ الْحُكَمَاءُ، لِأَنَّهُ مِنْ قَصَرِ أَمَلِهِ لَمْ يَنْعَمْ، وَكَانَتْ الْغَفْلَةُ مِنْهُ بَعِيدَةً. وَقَالَتْ طَائِفَةٌ .
wahadhā yadullu ʿalā mā qālat al-ḥukamāʾu, liʾannahu min qaṣari ʾamalihi lam yanʿam, wakānat al-ghaflatu minhu baʿīdatan. waqālat ṭāʾifatun .
This aligns with the words of the wise; for whoever curtails his hopes does not indulge in luxury, and heedlessness remains far from him. A group...
مِنْ النَّاسِ : الزَّاهِدُ فِي الدُّنْيَا هُوَ الرَّاغِبُ فِي الْآخِرَةِ، الَّذِي قَدْ جَعَلَهَا نَصَبَ عَيْنِهِ، كَأَنَّهُ يَرَى عِقَابَهَا وَثَوَابُهَا، فَهُوَ عَازِفٌ عَنْ الدُّنْيَا .
min an-nāsi : az-zāhidu fī ad-dunyā huwa ar-rāghibu fī al-ʾākhirati, alladhī qad jaʿalahā naṣaba ʿaynihi, kaʾannahu yarā ʿiqābahā wathawābuhā, fahuwa ʿāzifun ʿan ad-dunyā .
...of people said: The ascetic regarding the world is the one who desires the Hereafter, having set it squarely before his eyes—as if he sees its punishment and its reward—and who has turned away from the world.
هَكَذَا يُرْوَى أَنَّ النَّبِيَّ اللَّهَ قَالَ لِحَارِثَةٍ: «َكَيفٍ أَصْبَحْتْ يَا حَارِثَةً؟
hakadhā yurwā ʾanna an-nabiyya Allāha qāla liḥārithatin: «kayfin ʾaṣbaḥt yā ḥārithatan?
Thus it is narrated that the Prophet said to Harithah: "How do you find yourself this morning, O Harithah?"
قَالَ : مُؤْمِنًا حَقًّا يَا رَسُولَ اللَّهِ ؟ .
qāla : muʾminan ḥaqqan yā rasūla Allāhi ? .
He replied: "As a true believer, O Messenger of Allah."
فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عليْهِ وسلم :
faqāla an-nabiyyu ṣallā Allāhu ʿlyhi wslm :
The Prophet—peace and blessings of Allah be upon him—said:
Source page 116 · Unit 226
وَمَا حَقِيقَةُ إيمَانِك؟».
wamā ḥaqīqatu ʾymānik?».
"And what is the reality of your faith?"
قَالَ : عَزَفْتُ نَفْسِي عَنِ الدُّنْيَا، فَأَظْمَأْتُ لِذَلِكَ نَهَارِي، وَأَسْهَرْتُ لَيْلِي، وَكَأَنِّي أَنْظُرُ إِلَى عَرْشِ رَبِّي بَارِزًا؛
qāla : ʿazaftu nafsī ʿani ad-dunyā, faʾaẓmaʾtu lidhalika nahārī, waʾashartu laylī, wakaʾannī ʾanẓuru ʾilā ʿarshi rabbī bārizan;
He said: "My soul has turned away from the world; so I have made my days thirsty [through fasting] and my nights sleepless [in prayer], and it is as if I am gazing upon the Throne of my Lord, fully revealed..."
وَكَأَنِّي أَنْظُرُ إلَى أَهْلِ الْجَنَّةِ يَتَزَاوَرُونَ، وَإِلَى أَهْلِ النَّارِ يَتَضَاغُونَ فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم: «َمُؤْمِنَ نُورَ اللَّهِ قَلْبَهُ، عَرَفْت فَالزِّمُ (۱).
wakaʾannī ʾanẓuru ʾlā ʾahli al-jannati yatazāwarūna, waʾilā ʾahli an-nāri yataḍāghūna faqāla an-nabiyyu ṣallā Allāhu ʿalayhi wasallam: «muʾmina nūra Allāhi qalbahu, ʿaraft fa-z-zimu (1).
It is as if I am looking at the people of Paradise visiting one another, and at the people of Hell wailing in anguish. The Prophet (peace and blessings be upon him) said: "A believer whose heart Allah has illuminated—once you have recognized this, hold fast to it."
وَقَالَ بَعْضُ الْعُلَمَاءِ الزُّهْدُ خُرُوجُ قِيمَةِ الْأَشْيَاءِ مِنْ الْقَلْبِ .
waqāla baʿḍu al-ʿulamāʾi az-zuhdu khurūju qīmati al-ʾashyāʾi min al-qalbi .
Some scholars have said: Asceticism (zuhd) is the removal of the perceived value of things from the heart.
وَالزُّهْدُ فِي الدُّنْيَا يَدَقُّ جِدًّا وَيَخْفَى، وَلِكُلِّ عَبْدٍ عَلَى قَدْرِ عِلْمِهِ بِاَللَّهِ تَعَالَى زُهْدَ.
wa-z-zuhdu fī ad-dunyā yadaqqu jiddan wayakhfā, walikulli ʿabdin ʿalā qadri ʿilmihi bi-llāhi taʿālā zuhda.
Asceticism regarding the worldly life is a very subtle and hidden matter; every servant possesses a degree of asceticism commensurate with their knowledge of Allah Almighty.
فَمَنْ نَفَى الرَّغْبَةَ فِى الدُّنْيَا عَنْ قَلْبِهِ شَيْئًا بَعْدَ شَيْءٍ يَرَى غَايَةَ الزُّهْدِ، وَمَنْ تَوَانَى عَنْ نَفْسِهِ وَلَمْ يُخَالِفْهَا عِنْدَ هَوَاهَا، لَمْ يُعْزَفْ عَنِ الدُّنْيَا، وَلَمْ يُشْرَفْ عَلَى الْآخِرَةِ .
faman nafā ar-raghbata fiā ad-dunyā ʿan qalbihi shayʾan baʿda shayʾin yarā ghāyata az-zuhdi, waman tawānā ʿan nafsihi walam yukhālifhā ʿinda hawāhā, lam yuʿzaf ʿani ad-dunyā, walam yushraf ʿalā al-ʾākhirati .
Whoever gradually expels the desire for the worldly life from their heart attains the pinnacle of asceticism; whereas whoever is negligent regarding their self and fails to oppose its whims will neither turn away from the world nor aspire toward the Hereafter.
قَالَ بَعْضُ الْعُلَمَاءِ الزَّاهِدُ فِي الدُّنْيَا حَقًّا لَا يَذُمُّ الدُّنْيَا، وَلَا يُمْدَحُهَا، وَلَا يُفْرَحُ بِهَا إذَا أَقْبَلَتْ، وَلَا يُحْزَنُ عَلَيْهَا إذَا أَدْبَرَتْ .
qāla baʿḍu al-ʿulamāʾi az-zāhidu fī ad-dunyā ḥaqqan lā yadhummu ad-dunyā, walā yumdaḥuhā, walā yufraḥu bihā ʾdhā ʾaqbalat, walā yuḥzanu ʿalayhā ʾdhā ʾadbarat .
Some scholars have said: The true ascetic does not disparage the worldly life nor praise it; he does not rejoice when it comes, nor grieve when it departs.
Source page 117 · Unit 233
قَالَ أَبُو سَعْیدٍ رَحِمَهُ اللَّهُ تَعَالَى قَالَ بَعْضُ الْبَدَلَاءِ (۱) الله تعالى: لاَ يَكُونُ الْعَبْدُ زَاهِدًا مُسْتَكْمِلٌ الزُّهْدِ رَحِمَهُمْ حَتَّى تَسْتَوِيَ عِنْدَهُ الْحِجَارَةَ وَالذَّهَبَ، وَلَا تَسْتَوِي الْحِجَارَةَ وَالذَّهَبَ حَتَّى يَكُونَ مَعَهُ مِنْ اللَّهِ تَعَالَى آيَةً، فَتَحَوَّلُ الْحِجَارَةُ ذَهَبًا، فَعِنْدَهَا تَخْرُجُ قِيمَةُ الْأَشْيَاءِ مِنْ قَلْبِهِ .
qāla ʾabū saʿydin raḥimahu Allāhu taʿālā qāla baʿḍu al-badalāʾi (1) Allāh tʿālā: lāa yakūnu al-ʿabdu zāhidan mustakmilun az-zuhdi raḥimahum ḥattā tastawiya ʿindahu al-ḥijārata wa-dh-dhahaba, walā tastawī al-ḥijārata wa-dh-dhahaba ḥattā yakūna maʿahu min Allāhi taʿālā ʾāyatan, fataḥawwalu al-ḥijāratu dhahaban, faʿindahā takhruju qīmatu al-ʾashyāʾi min qalbihi .
Abu Sa‘id (may Allah have mercy on him) said, quoting one of the Budala’ (a select group of righteous saints): A servant cannot be a truly perfect ascetic until stones and gold are equal in his estimation; and stones and gold cannot be equal until he possesses a sign from Allah Almighty that transforms stones into gold—only then does the perceived value of things depart from his heart.
وَسَمِعْتُهُ يَقُولُ : لَمْ تَسْتُوِ الْحِجَارَةُ وَالذَّهَبُ عِنْدَ أَحَدٍ مِنْ الصَّحَابَةِ رَضِيَ عَنْهُمْ بَعْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إلَّا عِنْدَ أَبِي بَكْرٍ اللَّهِ رَضِيَ اللَّهُ عَنْهُ .
wasamiʿtuhu yaqūlu : lam tastuwi al-ḥijāratu wa-dh-dhahabu ʿinda ʾaḥadin min aṣ-ṣaḥābati raḍiya ʿanhum baʿda rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama ʾllā ʿinda ʾabī bakrin Allāhi raḍiya Allāhu ʿanhu .
I heard him say: Stones and gold were never equal in the estimation of any of the Companions (may Allah be pleased with them)—after the Messenger of Allah (peace and blessings be upon him)—except for Abu Bakr (may Allah be pleased with him).
قُلْت : فَعَلَى أَيِّ مَعْنَى زُهْدَ الزَّاهِدُونَ؟!
qult : faʿalā ʾayyi maʿnā zuhda az-zāhidūna?!
I asked: "In what sense, then, did the ascetics practice asceticism?"
قَالَ : عَلَى مَعَانَ شَتَّى : فَمِنْهُمْ مَنْ زَهِدَ لِفَرَاغِ الْقَلْبِ مِنَ الشُّغْلِ، وَجَعَلَ هَمْهُ كُلُّهُ فِي طَاعَةِ اللَّهِ تَعَالَى وَذَكَرَهُ وَخِدْمَتُه، فَكَفَاهُ اللَّهُ عِنْدَ ذَلِكَ.
qāla : ʿalā maʿāna shattā : faminhum man zahida lifarāghi al-qalbi mina ash-shughli, wajaʿala hamhu kulluhu fī ṭāʿati Allāhi taʿālā wadhakarahu wakhidmatuh, fakafāhu Allāhu ʿinda dhalika.
He replied: "In various ways. Some practiced asceticism to free their hearts from worldly preoccupations, dedicating their entire concern to the obedience, remembrance, and service of Allah Almighty; and in return, Allah sufficed them."
فَهَكَذَا رُوِيَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «َمَنْ جَعَلَ الْهَمَّ هُمَا
fahakadhā ruwiya ʿan an-nabiyyi ṣallā Allāhu ʿalayhi wasallama ʾannahu qāla: «man jaʿala al-hamma humā
Thus, it is narrated that the Prophet (peace and blessings of Allah be upon him) said: "Whoever makes all his concerns into a single concern,
Source page 118 · Unit 238
وَاحِدًا كَفَاهُ اللَّهُ سَائِرُ هُمُومِهِ » (۱) .
wāḥidan kafāhu Allāhu sāʾiru humūmihi » (1) .
Allah will suffice him against all his other worries" (1).
وَقَالَ عِيسَى عَلَيْهِ السَّلَامُ بِحَقِّ أَقُولُ لَكُمْ : إنَّ حَبَّ الدُّنْيَا رَأْسَ كُلِّ خَطِيئَةٍ، وَفِي الْمَالِ دَاءً كَبِيرٌ.
waqāla ʿīsā ʿalayhi as-salāmu biḥaqqi ʾaqūlu lakum : ʾnna ḥabba ad-dunyā raʾsa kulli khaṭīʾatin, wafī al-māli dāʾan kabīrun.
Jesus (peace be upon him) said: "Truly, I say to you: the love of the world is the root of every sin, and in wealth lies a great ailment."
قَالُوا: يَا رَوحَ اللَّهِ ، مَا دَاؤُهُ؟ قَالَ : لا يُعْطَى حَقُّهُ. قَالُوا : فَإِنْ أَعْطَى حَقَّهُ ! قَالَ : يَكُونُ فِيهِ فَخْرٌ وَخُيَلَاءً.
qālūā: yā rawḥa Allāhi , mā dāʾuhu? qāla : lā yuʿṭā ḥaqquhu. qālūā : faʾin ʾaʿṭā ḥaqqahu ! qāla : yakūnu fīhi fakhrun wakhuyalāʾan.
They asked: "O Spirit of Allah, what is its ailment?" He replied: "That its due right is not given." They asked: "But what if its due right is given?" He replied: "It breeds pride and arrogance."
قَالُوا : فَإِنْ لَمْ يَكُنْ فِيهِ فَخْرٌ وَلَا خُيَلَاءَ .
qālūā : faʾin lam yakun fīhi fakhrun walā khuyalāʾa .
They asked: "What if it involves neither pride nor arrogance?"
قَالَ : يَشْغَلُهُ اسْتِصْلَاحُهُ عَنْ ذِكْرِ اللَّهِ .
qāla : yashghaluhu astiṣlāḥuhu ʿan dhikri Allāhi .
He replied: "The effort to maintain and manage it distracts one from the remembrance of Allah."
وَمِنْهُمْ مَنْ زَهِدَ لِخِفَّةِ الظُّهْرِ، وَسُرْعَةِ الْمَمَرِّ عَلَى الصِّرَاطِ، إذَا حَبِسَ أَصْحَابُ الْأَثْقَالِ لِلسُّؤَالِ .
waminhum man zahida likhiffati aẓ-ẓuhri, wasurʿati al-mamarri ʿalā aṣ-ṣirāṭi, ʾdhā ḥabisa ʾaṣḥābu al-ʾathqāli lilssuʾāli .
Some practiced asceticism to keep their burden light and ensure a swift passage across the Sirat (Bridge), avoiding the detention that those carrying heavy burdens face for the sake of reckoning.
فَهَكَذَا رُوِيَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «َعَرِضَ عَلَيَّ أَصْحَابِيٌّ، فَفَقَدْتُ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ ـ أَوْ قَالَ احْتَبَسَ عَلَيَّ - فَقُلْت : مَا أَبْطَأَك عَلَيَّ؟
fahakadhā ruwiya ʿan an-nabiyyi ṣallā Allāhu ʿalayhi wasallama ʾannahu qāla: «ʿariḍa ʿalayya ʾaṣḥābiyyun, fafaqadtu ʿabdu ar-raḥmani bnu ʿawfin ʾaw qāla aḥtabasa ʿalayya - faqult : mā ʾabṭaʾak ʿalayya?
Thus, it is narrated that the Prophet (peace and blessings of Allah be upon him) said: "My Companions were presented before me, and I found 'Abd al-Rahman ibn 'Awf missing—or he said, 'he was detained from me'—so I asked: 'What delayed you?'
قَالَ: لَمْ أَزَلْ أَحَاسِبُ بِعَدْلِ كَثْرَةِ مَالِي حَتَّى جَرَى مِنًى مِنَ الْعِرْقِ مَا لَوْ وَرَدَتْ عَلَيْهِ سَبْعُونَ مِنَ الإِبِلِ عَطَاشًا، قَدْ أَكَلْتُ حَمْضًا، لَصَدَرْتْ عَنْهُ رَوَاءً ! (۲))
qāla: lam ʾazal ʾaḥāsibu biʿadli kathrati mālī ḥattā jarā minanā mina al-ʿirqi mā law waradat ʿalayhi sabʿūna mina al-ʾibili ʿaṭāshan, qad ʾakaltu ḥamḍan, laṣadart ʿanhu rawāʾan ! (2))
He replied: 'I was continuously being called to account—with perfect justice—regarding the vastness of my wealth, until I sweated so profusely that if seventy thirsty camels—which had grazed on salty, bitter plants—were to drink from it, they would have left fully quenched!'" (2)
Source page 119 · Unit 246
هُمْ الصِّدْقُ فِي الزُّهْدِ وَرُوِيَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ غَيْرِ طَرِيقٍ أَنَّهُ قَالَ: «َالْأَكْثَرُونَ الْأَقِلُونَ يَوْمَ الْقِيَامَةِ، إلَّا مَنْ قَالَ بِالْمَالِ : هَكَذَا وَهَكَذَا، عَنْ يَمِينِهِ وَعَنْ شِمَالِهِ وَمَنْ بَيْنَ يَدَيْهِ وَمَنْ خَلْفَهُ،
hum aṣ-ṣidqu fī az-zuhdi waruwiya ʿan an-nabiyyi ṣallā Allāhu ʿalayhi wasallama min ghayri ṭarīqin ʾannahu qāla: «al-ʾaktharūna al-ʾaqilūna yawma al-qiyāmati, ʾllā man qāla bi-l-māli : hakadhā wahakadhā, ʿan yamīnihi waʿan shimālihi waman bayna yadayhi waman khalfahu,
They embody sincerity in asceticism. It is narrated from the Prophet (peace and blessings be upon him)—through various chains of transmission—that he said: "The most numerous will be the least [in reward] on the Day of Resurrection, except for the one who distributed wealth thus and so—to his right, to his left, in front of him, and behind him..."
بَيْنَ عِبَّادِ اللَّهِ (1) قال : «ما مِنْ غَنِيٍّ وَلاَ فَقِيرَ إِلاَّ وَدَّ يَوْمِ الْقِيَامَةِ أَنَّ اللَّهَ تَعَالَى كَانَ جَعَلَ رِزْقَهُ فِي الدُّنْيَا قُوتا (۲) .
bayna ʿibbādi Allāhi (1) qāl : «mā min ghaniyyin walāa faqīra ʾilāa wadda yawmi al-qiyāmati ʾanna Allāha taʿālā kāna jaʿala rizqahu fī ad-dunyā qūtā (2) .
...among the servants of Allah. He said: "There is neither a rich person nor a poor person who will not wish, on the Day of Resurrection, that Allah Almighty had made his provision in this world merely enough for sustenance."
وَرَوَى أَبُو ذَرٍّ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «َمَّا يَسُرُّنِي أَنَّ لِي مِثْلَ أَحَدٍ ذَهَبًا، تَأْتِي عَلَيَّ ثَالِثَةً، يَكُونُ مِنْهُ عِنْدِي شَيْءً، إلَّا دِينَارٌ أَرْصَدَهُ لِدَيْنَ»ٍ (۳) وَمِنْهُمْ مَنْ زَهَدَ رَغْبَةً فِي الْجَنَّةِ، وَاشْتِيَاقًا إلَيْهَا، فَسَلَّى عَنْ الدُّنْيَا وَعَنْ لِذَاتِهَا، حَتَّى طَالَ بِهِ الشَّوْقُ إلَى ثَوَابِ اللَّهِ تَعَالَى الَّذِي دَعَاهُ إلَيْهِ، وَوَصَفَهُ لَهُ عَزَّ وَجَلَّ.
warawā ʾabū dharrin ʿan an-nabiyyi ṣallā Allāhu ʿalayhi wasallama ʾannahu qāla: «mmā yasurrunī ʾanna lī mithla ʾaḥadin dhahaban, taʾtī ʿalayya thālithatan, yakūnu minhu ʿindī shayʾan, ʾllā dīnārun ʾarṣadahu lidayna» (3) waminhum man zahada raghbatan fī al-jannati, wāshtiyāqan ʾlayhā, fasallā ʿan ad-dunyā waʿan lidhātihā, ḥattā ṭāla bihi ash-shawqu ʾlā thawābi Allāhi taʿālā alladhī daʿāhu ʾlayhi, wawaṣafahu lahu ʿazza wajalla.
Abu Dharr narrated from the Prophet (peace and blessings be upon him) that he said: "It would not please me to have the equivalent of Mount Uhud in gold, such that a third [day] passes with any of it remaining with me—except for a dinar I set aside to pay a debt." Among them are those who practiced asceticism out of desire for Paradise and longing for it; they turned away from the world and its pleasures, for their yearning grew intense for the reward of Allah Almighty—to which He had invited them and which He, the Mighty and Majestic, had described to them.
وَرُوِيَ فِي الْحَدِيثِ: «َأَنَّ اللَّهَ جَلَّ ذَكَرَهُ يَقُولُ : وَأَمَّا الزَّاهِدُونَ فِي الدُّنْيَا فَإِنِّي الدُّنْيَا فَإِنِّي أَبِيحُهُمْ الْجَنَّةَ»ُ (٤).
waruwiya fī al-ḥadīthi: «ʾanna Allāha jalla dhakarahu yaqūlu : waʾammā az-zāhidūna fī ad-dunyā faʾinnī ad-dunyā faʾinnī ʾabīḥuhum al-jannata» (4).
It is narrated in a Hadith: "Allah—Glorified be His Name—says: 'As for those who renounce the world, I grant them Paradise.'"
Source page 120 · Unit 250
وَقَالَ بَعْضُ الْعُلَمَاءِ : لَا تُحْسِنُ قِرَاءَةً إلَّا بِزَهْدٍ ! .
waqāla baʿḍu al-ʿulamāʾi : lā tuḥsinu qirāʾatan ʾllā bizahdin ! .
Some scholars said: "Recitation [of the Quran] is not truly excellent without asceticism!"
وَأَعْلَى دَرَجَاتِ الَّذِينَ زَهِدُوا فِي الدُّنْيَا : هُمْ الَّذِينَ وَافَقُوا اللَّهَ تَعَالَى فِي مَحَبَّتِهِ فَكَانُوا عَبِيدًا عُقَلَاءَ عَنْ اللَّهِ عَزَّ وَجَلَّ، أَكْيَاسًا مُحَبِّينَ سَمِعُوا اللَّهَ جَلَّ ذَكَرَهُ ذَمّ الدُّنْيَا، وَوَضِعَ مِنْ قَدْرِهَا، وَلَمْ يَرْضَهَا دَارًا لِأَوْلِيَائِهِ، فَاسْتَحْيَوا مِنْ اللَّهِ عَزَّ وَجَلَّ يَرَاهُمْ رَاكِنَيْنِ إلَى شَيْءٍ ذَمِّهِ وَلَمْ يَرْضَهُ، وَجَعَلُوا ذَلِكَ عَلَى أَنْفُسِهِمْ ،
waʾaʿlā darajāti alladhīna zahidūā fī ad-dunyā : hum alladhīna wāfaqūā Allāha taʿālā fī maḥabbatihi fakānūā ʿabīdan ʿuqalāʾa ʿan Allāhi ʿazza wajalla, ʾakyāsan muḥabbīna samiʿūā Allāha jalla dhakarahu dhamm ad-dunyā, wawaḍiʿa min qadrihā, walam yarḍahā dāran liʾawliyāʾihi, fāstaḥyawā min Allāhi ʿazza wajalla yarāhum rākinayni ʾlā shayʾin dhammihi walam yarḍahu, wajaʿalūā dhalika ʿalā ʾanfusihim ,
The highest rank among those who renounced the worldly life belongs to those who aligned themselves with Allah Almighty in His love. They were servants possessing true understanding of Allah—wise and loving. They heard Allah—Exalted is His Name—condemn the world, belittle its worth, and refuse to make it an abode for His devoted allies. Consequently, they felt ashamed before Allah Almighty lest He see them leaning toward something He had condemned and found displeasing. They imposed this stance upon themselves...
فَرْضًا وَلَمْ يَبْتَغُوا عَلَيْهِ مِنْ اللَّهِ عَزَّ وَجَلَّ جَزَاءً، وَلَكِنْ وَافَقُوا اللَّهَ فِي مَحَبَّتِهِ كَرْمَا، وَاَللَّهِ لَا يُضِيعُ أَجْرٌ مِنْ أَنْ أَحْسَنَ عَمَلًا . عِنْدَ اللَّهِ قَدْرًا.
farḍan walam yabtaghūā ʿalayhi min Allāhi ʿazza wajalla jazāʾan, walakin wāfaqūā Allāha fī maḥabbatihi karmā, wa-llāhi lā yuḍīʿu ʾajrun min ʾan ʾaḥsana ʿamalan . ʿinda Allāhi qadran.
...as a binding duty, seeking no reward for it from Allah Almighty; rather, they aligned with Allah in His love out of sheer nobility of spirit. And Allah does not let the reward of those who excel in deeds go to waste—for they hold great worth in the sight of Allah.
الْأُمُورُ هُمْ أَعْقَلُ الْعَبِيدِ، فَأَهْلُ الْمُوَافَقَةِ اللَّهُ تَعَالَى فِي وَأَرْفَعِهِمْ وَهَكَذَا رُوِيَ عَنْ أَبِي الدَّرْدَاءِ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ قَالَ: يَا حَبْذًا نَوْمَ الْأَكْيَاسِ وَإِفْطَارِهِمْ كَيْفَ غَبِنُوا سَهْرَ الْحُمْقَى وَصِيَامَهُمْ؟!
al-ʾumūru hum ʾaʿqalu al-ʿabīdi, faʾahlu al-muwāfaqati Allāhu taʿālā fī waʾarfaʿihim wahakadhā ruwiya ʿan ʾabī ad-dardāʾi raḍiya Allāhu ʿanhu ʾannahu qāla: yā ḥabdhan nawma al-ʾakyāsi waʾifṭārihim kayfa ghabinūā sahra al-ḥumqā waṣiyāmahum?!
Thus, those who align themselves with Allah Almighty in these matters are the wisest of servants and the highest in rank. It was narrated that Abu al-Darda’ (may Allah be pleased with him) said: "How excellent is the sleep and the breaking of the fast of the wise! How they have outdone the vigil and fasting of the foolish!"
وَلِمِثْقَالِ ذُرَّةٍ مِنْ بُرِّ صَاحِبٍ تَقْوَى وَيَقِينُ أَوْزَنَ أَمْثَالِ الْجِبَالِ مِنْ أَعْمَالِ الْمُغْتَرِينَ .
walimithqāli dhurratin min burri ṣāḥibin taqwā wayaqīnu ʾawzana ʾamthāli al-jibāli min ʾaʿmāli al-mughtarīna .
A mere atom's weight of righteousness from a person of piety and certainty outweighs mountains of deeds performed by the deluded.
عِنْدَ اللَّهِ مَنْ (1) وَفِي هَذَا بَلَاغٌ لِمَنْ عَقِلَ عَنْ اللَّهِ عَزَّ وَجَلَّ وَبِاَللَّهِ التَّوْفِيقُ.
ʿinda Allāhi man (1) wafī hadhā balāghun liman ʿaqila ʿan Allāhi ʿazza wajalla wabiāalllahi at-tawfīqu.
In this lies a sufficient message for those who truly understand Allah Almighty; and success comes only through Allah.
وَرُوِيَ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ نَظَرَ إلَى شَابٍ مُصْفَرٍ فَقَالَ لَهُ : مَا هَذَا الصَّفَّارُ يَا غُلَامُ؟ قَالَ : أَسْقَامٌ
waruwiya ʿan ʿumara bni ʿabdi al-ʿazīzi raḍiya Allāhu ʿanhu ʾannahu naẓara ʾlā shābin muṣfarin faqāla lahu : mā hadhā aṣ-ṣaffāru yā ghulāmu? qāla : ʾasqāmun
It was narrated that Umar ibn Abd al-Aziz (may Allah be pleased with him) looked at a young man who appeared pale and sickly, and asked him, "What is this paleness, young man?" He replied, "Ailments..."
Source page 121 · Unit 257
وَأَمْرَاضٌ يَا أَمِيرُ الْمُؤْمِنِينَ قَالَ لَتَصَدُّقْنِي ! قَالَ: أَسْقَامٌ وَأَمْرَاضٌ . قَالَ : لَتَخْبِرَنِي ! .
waʾamrāḍun yā ʾamīru al-muʾminīna qāla lataṣadduqnī ! qāla: ʾasqāmun waʾamrāḍun . qāla : latakhbiranī ! .
"...and sicknesses, O Commander of the Faithful." Umar said, "Tell me the truth!" The young man repeated, "Ailments and sicknesses." Umar insisted, "Tell me the real story!"
قَالَ يَا أَمِيرُ الْمُؤْمِنِينَ عَزَفْتُ نَفْسِي عَنْ الدُّنْيَا، فَاسْتَوَى عِنْدِي حَجْرَهَا وَذَهَبَهَا، وَكَأَنِّي أَنْظُرُ إِلَى أَهْلِ الْجَنَّةِ فِي الْجَنَّةِ يَتَزَاوَرُونَ، وَأَهْلُ النَّارِ فِي النَّارِ يَتَعَاوَوْنَ.
qāla yā ʾamīru al-muʾminīna ʿazaftu nafsī ʿan ad-dunyā, fāstawā ʿindī ḥajrahā wadhahabahā, wakaʾannī ʾanẓuru ʾilā ʾahli al-jannati fī al-jannati yatazāwarūna, waʾahlu an-nāri fī an-nāri yataʿāwawna.
He said, "O Commander of the Faithful, my soul has turned away from the world; a stone and gold have become equal in my eyes. It is as if I am looking at the people of Paradise visiting one another within Paradise, and the people of Hell howling at one another within Hell."
فَقَالَ لَهُ عُمَرُ أَنِّى لَكَ هَذَا يَا غُلامُ؟
faqāla lahu ʿumaru ʾanniā laka hadhā yā ghulāmu?
Umar said to him, "How did you come by this, young man?"
قَالَ: إتْقَ اللَّهِ يَفْرُغُ عَلَيْكَ الْعِلْمُ إفْرَاغًا.
qāla: ʾtqa Allāhi yafrughu ʿalayka al-ʿilmu ʾfrāghan.
He replied, "Fear God, and He will pour knowledge upon you abundantly."
إنَّهُ لَمَّا قَصَرَ بِنَا عَنْ عِلْمِ مَا عَلِمْنَا، تَرَكْنَا الْعَمَلَ بِمَا عَلِمْنَا، وَلَوْ عَمِلْنَا بِبَعْضِ مَا عَلِمْنَا لَوَرَثْنَا عِلْمًا لَا تَقُومُ لَهُ أَبْدَانِنَا .
ʾnnahu lammā qaṣara binā ʿan ʿilmi mā ʿalimnā, taraknā al-ʿamala bimā ʿalimnā, walaw ʿamilnā bibaʿḍi mā ʿalimnā lawarathnā ʿilman lā taqūmu lahu ʾabdāninā .
"When we fell short in acting upon the knowledge we possessed, we abandoned the practice of what we knew; yet had we acted upon even a portion of what we knew, we would have inherited knowledge that our bodies could scarcely bear."
فِي وَرُوِيَ عَنْ أَبِي بَكْرٍ الصِّدِّيقِ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ اسْتَسْقَى، فَأُتِيَ بِإِنَاءٍ، فَلَمَّا قَرَّبَهُ إلَى فِيهِ وَذَاقَهُ نَحَاهُ، ثُمَّ بَكَى، فَقِيلَ لَهُ ذَلِكَ، فَقَالَ: رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَاتَ يَوْمٍ وَهُوَ يَدْفَعُ بِيَدَيْهِ، كَأَنَّ شَيْئًا يَقَعُ، لَا أَرَى شَيْئًا، فَقُلْت: يَا رَسُولَ اللَّهِ أَرَك تَدْفَعُ بِيَدَيْك، وَلَا أَرَى شَيْئًا !!
fī waruwiya ʿan ʾabī bakrin aṣ-ṣiddīqi raḍiya Allāhu ʿanhu ʾannahu astasqā, faʾutiya biʾināʾin, falammā qarrabahu ʾlā fīhi wadhāqahu naḥāhu, thumma bakā, faqīla lahu dhalika, faqāla: raʾaytu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama dhāta yawmin wahuwa yadfaʿu biyadayhi, kaʾanna shayʾan yaqaʿu, lā ʾarā shayʾan, faqult: yā rasūla Allāhi ʾarak tadfaʿu biyadayk, walā ʾarā shayʾan !!
It is narrated that Abu Bakr al-Siddiq (may Allah be pleased with him) once asked for a drink. A vessel was brought to him; when he raised it to his lips and tasted it, he pushed it away and wept. When asked why, he said, "One day, I saw the Messenger of Allah (peace and blessings of Allah be upon him) pushing away with his hands as if warding off something—though I saw nothing. I asked, 'O Messenger of Allah, I see you pushing away with your hands, yet I see nothing!'"
فَقَالَ: «َنَعَمْ، تِلْكَ الدُّنْيَا تَمَثَلِثُ لِي فِي زِينَتِهَا، فَقُلْتُ إِلَيْك عَنِّي!
faqāla: «naʿam, tilka ad-dunyā tamathalithu lī fī zīnatihā, faqultu ʾilayk ʿannī!
He replied, "Yes, the World appeared before me in all its adornment, so I said, 'Away with you!'"
فَقَالَتْ : إنْ تَنَجَّ مِنِّي فَلَنْ يَنْجُوَ مِنِّي مِنْ بَعْدَكَ!».
faqālat : ʾn tanajja minnī falan yanjuwa minnī min baʿdaka!».
"It replied, 'If you escape me, those who come after you will not escape me!'"
قَالَ أَبُو بَكْرٍ رَضِيَ اللَّهُ عَنْهُ : فَأَخَافَ أَنْ تَكُونَ أَدْرَكْتنِي (١) قَال: وَكَانَ فِي الإِنَاءِ الَّذِي شَرِبَ أَبُو بَكْرٍ رَضِيَ اللَّهُ عَنْهُ
qāla ʾabū bakrin raḍiya Allāhu ʿanhu : faʾakhāfa ʾan takūna ʾadraktnī (1) qāl: wakāna fī al-ʾināʾi alladhī shariba ʾabū bakrin raḍiya Allāhu ʿanhu
Abu Bakr (may Allah be pleased with him) said, "I fear that it has caught up with me." It is noted that the vessel from which Abu Bakr (may Allah be pleased with him) drank...
Source page 122 · Unit 266
مِنْهُ مَاءٌ وَعُسَلًا، فَبَكَى إشْفَاقًا مِنْ ذَلِكَ .
minhu māʾun waʿusalan, fabakā ʾshfāqan min dhalika .
...contained a mixture of water and honey; he wept out of apprehension regarding this.
وَيُرْوَى فِي بَعْضِ الْحَدِيثِ أَنَّ أَصْحَابَ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يَأْكُلُوا تَلَأَذًا، وَلَمْ يَلْبَسُوا تَنَعَمَا.
wayurwā fī baʿḍi al-ḥadīthi ʾanna ʾaṣḥāba muḥammadin ṣallā Allāhu ʿalayhi wasallama lam yaʾkulūā talaʾadhan, walam yalbasūā tanaʿamā.
It is narrated in some traditions that the Companions of Muhammad (peace and blessings of Allah be upon him) did not eat for the sake of pleasure, nor did they dress for the sake of luxury.
وَفِي رِوَايَةٍ : أَنَّ أَصْحَابَ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الَّذِينَ اتَّسَعُوا فِي الدُّنْيَا مِنْ بَعْدِهِ ـ حِينَ فُتَحَتْ عَلَيْهِمْ مِنْ حِلِّهَا ـ أَنَّهُمْ بِكَوْا مِنْ ذَلِكَ وَأَشْفَقُوا وَقَالُوا نَخَافُ أَنْ تَكُونَ عَجَّلْت لَنَا حَسَنَاتِنَا .
wafī riwāyatin : ʾanna ʾaṣḥāba muḥammadin ṣallā Allāhu ʿalayhi wasallama alladhīna attasaʿūā fī ad-dunyā min baʿdihi ḥīna futaḥat ʿalayhim min ḥillihā ʾannahum bikawā min dhalika waʾashfaqūā waqālūā nakhāfu ʾan takūna ʿajjalt lanā ḥasanātinā .
In another narration: The Companions of Muhammad (peace and blessings of Allah be upon him)—those who experienced worldly abundance after his passing, once the world was opened to them through lawful means—would weep and feel apprehensive, saying, "We fear that our good deeds have been hastened for us [in this life]."
فَلْيَتِقِ اللَّهُ عَبْدٌ، وَلْيُنْصِفْ مِنْ نَفْسِهِ، وَلْيَلْزَمْ مِنْهَاجُ مَنْ مَضَى وَلْيَعْتَرِفْ بِالتَّقْصِيرِ وَيَسْأَلُ اللَّهُ الْإِقَالَةَ ! (۱)
falyatiqi Allāhu ʿabdun, walyunṣif min nafsihi, walyalzam minhāju man maḍā walyaʿtarif bi-t-taqṣīri wayasʾalu Allāhu al-ʾiqālata ! (1)
Let the servant fear Allah, be fair with himself, adhere to the path of those who came before, acknowledge his shortcomings, and ask Allah for pardon. (1)
٩ الصدق في التوكل على الله
Source page 123 · Unit 270
قَالَ اللَّهُ عَزَّ وَجَلَّ : ﴿ وَعَلَى اللَّهِ فَلْيَتَوَكَّلْ الْمُؤْمِنُونَ ) [إِبْرَهِيمُ: ١١] وقَالَ تَعَالَى: ﴿ وَعَلَى اللَّهِ فَتَوَكَّلُوا إِنْ كُنْتُمْ مُؤْمِنِينَ ﴾ [الْمَائِدَةُ: ٢٣]، وقَال تَعَالَى: ﴿إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّينَ ﴾ [آلِ عِمْرَانُ: ١٥٩].
qāla Allāhu ʿazza wajalla : “ waʿalā Allāhi falyatawakkal al-muʾminūna ) [ʾibrahīmu: 11] wqāla taʿālā: “ waʿalā Allāhi fatawakkalūā ʾin kuntum muʾminīna ” [al-māʾidatu: 23], wqāl taʿālā: “ʾinna Allāha yuḥibbu al-mutawakkīna ” [ʾāli ʿimrānu: 159].
Allah—Mighty and Majestic—said: {And upon Allah let the believers rely} [Ibrahim: 11]. He—the Exalted—also said: {And upon Allah rely, if you are believers} [Al-Ma'idah: 23], and: {Indeed, Allah loves those who rely [upon Him]} [Al-Imran: 159].
وَرُوِيَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «َيَدْخُلُ الْجَنَّةَ سَبْعُونَ أَلْفًا بِغَيْرِ حِسَابٍ وَهُمْ الَّذِينَ لَا يَتَطَيَّرُونَ، وَلَا يَكْتُوُونَ، وَلَا يَسْتَرِقُونَ، وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ» (۱) .
waruwiya ʿan an-nabiyyi ṣallā Allāhu ʿalayhi wasallama ʾannahu qāla: «yadkhulu al-jannata sabʿūna ʾalfan bighayri ḥisābin wahum alladhīna lā yataṭayyarūna, walā yaktuwūna, walā yastariqūna, waʿalā rabbihim yatawakkalūna» (1) .
It was narrated from the Prophet (peace and blessings of Allah be upon him) that he said: "Seventy thousand [people] from my Ummah will enter Paradise without reckoning; they are those who do not seek omens, do not cauterize, do not seek ruqyah (incantations/healing spells), and rely upon their Lord." (1)
وَقَالَ عُمَرُ بْنُ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ، عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : لَوْ تَوَكَّلْتُمْ عَلَى اللَّهِ حَقٌّ تَوَكُّلِهِ لِرِزْقِكُمْ كَمَا يُرْزِقُ الطَّيْرَ، تَغْدُو خُمَاصًا، وَتَرُوحُ بُطَانَا» (۲) . مِنْ أُمَّتِي
waqāla ʿumaru bnu al-khaṭṭābi raḍiya Allāhu ʿanhu, ʿan an-nabiyyi ṣallā Allāhu ʿalayhi wasallama : law tawakkaltum ʿalā Allāhi ḥaqqun tawakkulihi lirizqikum kamā yurziqu aṭ-ṭayra, taghdū khumāṣan, watarūḥu buṭānā» (2) . min ʾummatī
Umar ibn al-Khattab (may Allah be pleased with him) narrated from the Prophet (peace and blessings of Allah be upon him): "If you were to rely upon Allah with true reliance, He would provide for you just as He provides for the birds: they go out hungry in the morning and return with full bellies in the evening." (2)
Source page 124 · Unit 273
وَقَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ : الْعَزُّ وَالْغِنَى يَجُولَانِ فِي طَلَبِ التَّوَكُّلِ، فَإِذَا أَصَابَاهُ أَوْطَنًا .
waqāla ʿabdu Allāhi bnu masʿūdin raḍiya Allāhu ʿanhu : al-ʿazzu wa-l-ghinā yajūlāni fī ṭalabi at-tawakkuli, faʾidhā ʾaṣābāhu ʾawṭanan .
Abdullah ibn Mas'ud (may Allah be pleased with him) said: "Honor and wealth roam about seeking Tawakkul (reliance upon Allah); when they find it, they settle there."
فَالتَّوَكُّلُ - فِي نَفْسِهِ وَمَوْجُودِهِ فِي الْقَلْبِ ـ هُوَ التَّصْدِيقُ اللَّهُ عَزَّ وَجَلَّ، وَالِاعْتِمَادُ عَلَيْهِ وَالسُّكُونُ إلَيْهِ، وَالطُّمَأْنِينَةُ إلَيْهِ فِي كُلِّ مَا ضَمِنَ، وَإِخْرَاجُ الْهَمِّ مِنْ الْقَلْبِ بِأُمُورِ الدُّنْيَا وَالرِّزْقِ، وَكُلُّ أَمْرٍ تَكَفُلُ اللَّهُ بِهِ .
fa-t-tawakkulu - fī nafsihi wamawjūdihi fī al-qalbi huwa at-taṣdīqu Allāhu ʿazza wajalla, wa-l-aʿtimādu ʿalayhi wa-s-sukūnu ʾlayhi, wa-ṭ-ṭumaʾnīnatu ʾlayhi fī kulli mā ḍamina, waʾikhrāju al-hammi min al-qalbi biʾumūri ad-dunyā wa-r-rizqi, wakullu ʾamrin takafulu Allāhu bihi .
Thus, Tawakkul—in its essence and as it exists within the heart—is affirming the truthfulness of Allah—Mighty and Majestic—relying upon Him, finding repose in Him, and feeling tranquility regarding everything He has guaranteed; it is the act of casting out from the heart any anxiety concerning worldly affairs, provision, and any matter for which Allah has taken responsibility.
وَالْعِلْمُ بِأَنَّ كُلَّ مَا احْتَاجَ إلَيْهِ الْعَبْدُ مِنْ أَمْرِ الدُّنْيَا وَالْآخِرَةِ فَاَللَّهُ مَالِكُهُ وَالْقَائِمُ بِهِ، لَا يُوَصِّلُهُ إلَيْهِ غَيْرُهُ، وَلَا يَمْنَعُهُ غَيْرُهُ، مَعَ خُرُوجِ الرَّغْبَةِ وَالرُّهْبَةِ وَالْخَوْفِ مِنْ الْقَلْبِ مَنْ سِوَى اللَّهِ تَعَالَى وَالثِّقَةُ بِهِ .
wa-l-ʿilmu biʾanna kulla mā aḥtāja ʾlayhi al-ʿabdu min ʾamri ad-dunyā wa-l-ʾākhirati fa-llāhu mālikuhu wa-l-qāʾimu bihi, lā yuwaṣṣiluhu ʾlayhi ghayruhu, walā yamnaʿuhu ghayruhu, maʿa khurūji ar-raghbati wa-r-ruhbati wa-l-khawfi min al-qalbi man siwā Allāhi taʿālā wa-th-thiqatu bihi .
It is the knowledge that God alone possesses and manages everything the servant requires regarding worldly and Hereafter affairs; no one else can deliver these things to him, nor can anyone else withhold them. This is accompanied by the removal—from the heart—of all desire, dread, or fear directed at anyone other than God Almighty, and by placing one's trust solely in Him.
وَالْعِلْمُ الْخَالِصُ وَالْيَقِينُ الثَّابِتُ أَنَّ يَدَ اللَّهِ الْمَبْسُوطَةَ إلَيْهِ، الْمُوفِيَةُ لَهُ مِنْ كُلِّ مَا طَلَبَ؛
wa-l-ʿilmu al-khāliṣu wa-l-yaqīnu ath-thābitu ʾanna yada Allāhi al-mabsūṭata ʾlayhi, al-mūfiyatu lahu min kulli mā ṭalaba;
It is pure knowledge and steadfast certainty that God’s hand is outstretched toward him, granting him the fulfillment of all he seeks;
فَلَا يَصِلُ إلَيْهِ مَعْرُوفٌ إلَّا مَنْ بَعْدَ أَمْرِهِ، وَلَا يَنَالُهُ مَكْرُوهٌ إلَّا مِنْ بَعْدَ إذْنِهِ !
falā yaṣilu ʾlayhi maʿrūfun ʾllā man baʿda ʾamrihi, walā yanāluhu makrūhun ʾllā min baʿda ʾdhnihi !
thus, no benefit reaches him except by His command, and no harm befalls him except by His permission!
وَهَكَذَا رُوِيَ عَنْ الْفَضِيلِ أَنَّهُ قَالَ: الْمُتَوَكِّلُ عَلَى اللَّهِ الْوَاثِقِ بِهِ لَا يُتَّهَمُهُ، وَلَا يَخَافُ خِذْلَانُهُ .
wahakadhā ruwiya ʿan al-faḍīli ʾannahu qāla: al-mutawakkilu ʿalā Allāhi al-wāthiqi bihi lā yuttahamuhu, walā yakhāfu khidhlānuhu .
In this vein, it is narrated that al-Fuḍayl said: "The one who relies upon God and trusts in Him neither suspects Him nor fears being forsaken by Him."
وَكَذَلِكَ الْمُتَوَكِّلُ عَلَى اللَّهِ إذَا مَلَكَهُ اللَّهُ تَعَالَى شَيْئًا مِنْ أَمْرِ الدُّنْيَا، وَفَضْلَ عِنْدَهُ، لَمْ يَدْخِرْهُ لَغَدٍ، إلَّا بِالنِّيَّةِ أَنَّ الشَّيْءَ ١٢٤ .(۵۱۳۰)
wakadhalika al-mutawakkilu ʿalā Allāhi ʾdhā malakahu Allāhu taʿālā shayʾan min ʾamri ad-dunyā, wafaḍla ʿindahu, lam yadkhirhu laghadin, ʾllā bi-n-niyyati ʾanna ash-shayʾa 124 .(5130)
Likewise, when God Almighty grants the one who relies upon Him possession of something worldly—and a surplus remains with him—he does not hoard it for the morrow, except with the intention that...
Source page 125 · Unit 280
خِزَانٍ إنَّمَا هُوَ اللَّهُ، وَمَوْقُوفٌ لِحُقُوقِ اللَّهِ، وَهُوَ خَازِنٌ مِنْ اللَّهِ ، فَإِذَا رَأَى مَوْضِعَ الْحَاجَةِ سَارِعَ إلَى الْإِخْرَاجِ وَالْبَذْلِ وَالْمُوَاسَاةِ، وَكَانَ فِي الَّذِي يَمْلِكُ وَإِخْوَانُهُ سَوَاءٌ .
khizānin ʾnnamā huwa Allāhu, wamawqūfun liḥuqūqi Allāhi, wahuwa khāzinun min Allāhi , faʾidhā raʾā mawḍiʿa al-ḥājati sāriʿa ʾlā al-ʾikhrāji wa-l-badhli wa-l-muwāsāti, wakāna fī alladhī yamliku waʾikhwānuhu sawāʾun .
He is merely a treasurer for God, holding resources in trust for God’s rights; he acts as a steward appointed by God. When he perceives a place of need, he hastens to disburse, give, and provide aid, regarding himself and his brethren as equals concerning the wealth he possesses.
وَإِنَّمَا يَجِبُ ذَلِكَ عَلَيْهِ لِأَهْلِ السَّتْرِ خَاصَّةً، وَالْقَرَابَةُ وَأَهْلُ التَّقْوَى، ثُمَّ لِعَامَّةِ الْمُسْلِمِينَ، إذَا رَآهُمْ عَلَى حَالِ ضَرُورَةٍ غَيْرِ نَقْصِ حَالِهِمْ .
waʾinnamā yajibu dhalika ʿalayhi liʾahli as-satri khāṣṣatan, wa-l-qarābatu waʾahlu at-taqwā, thumma liʿāmmati al-muslimīna, ʾdhā raʾāhum ʿalā ḥāli ḍarūratin ghayri naqṣi ḥālihim .
This obligation applies specifically to the dignified poor who do not ask for help, to relatives, and to the pious; it extends to the general body of Muslims as well, should he see them in a state of dire need that requires alleviating their hardship.
بِتَحْرِيمٍ وَرُوِيَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «َلَيْسَ الزَّهَادَةُ فِي الدُّنْيَا الْحَلَالِ وَلَا بِإِضَاعَةِ الْمَالِ وَلَكِنَّ الزَّهْدَ فِي الدُّنْيَا أَنْ تَكُونَ بِمَا فِي يَدِ اللَّهِ أَوْثَقُ مِنْك بِمَا فِي يَدِكَ، وَإِذَا أَصَابَتْك مُصِيبَةً كُنْت بِثَوَابِهَا أَفْرَحَ مِنْك بِهَا لَوْ أَبْقَيْتْ لَكَ» (۱) .
bitaḥrīmin waruwiya ʿan an-nabiyyi ṣallā Allāhu ʿalayhi wasallama ʾannahu qāla: «laysa az-zahādatu fī ad-dunyā al-ḥalāli walā biʾiḍāʿati al-māli walakinna az-zahda fī ad-dunyā ʾan takūna bimā fī yadi Allāhi ʾawthaqu mink bimā fī yadika, waʾidhā ʾaṣābatk muṣībatan kunt bithawābihā ʾafraḥa mink bihā law ʾabqayt laka» (1) .
It is narrated that the Prophet (peace and blessings be upon him) said: "Asceticism regarding the world does not mean shunning lawful things or squandering wealth; rather, true asceticism is to place greater trust in what is in God’s hands than in what is in your own, and—when calamity strikes—to rejoice more in the reward for it than you would have rejoiced had the wealth remained with you" (1).
وَقَالَ بِلَالٌ رَضِيَ اللَّهُ عَنْهُ : جِئْت إلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَمَعِي تَمْرٍ فَقَالَ: مَا هَذَا؟ فَقُلْت : شَيْءٌ ادَّخَرْته لِإِفْطَارِك.
waqāla bilālun raḍiya Allāhu ʿanhu : jiʾt ʾlā an-nabiyyi ṣallā Allāhu ʿalayhi wasallama wamaʿī tamrin faqāla: mā hadhā? faqult : shayʾun addakharth liʾifṭārik.
Bilal (may Allah be pleased with him) said: "I came to the Prophet (peace and blessings be upon him) with some dates. He asked, 'What is this?' I replied, 'Something I set aside for you to break your fast.'"
فَقَالَ : أَنْفَقُ بِلَالٌ وَلَا تَخْشُ مِنْ ذِي الْعَرْشِ إقْلَالًا، أَمَّا خَشِيْتُ أَنْ يَكُونَ لَهُ بُخَارٍ فِي جَهَنَّمَ !؟ (۲) .
faqāla : ʾanfaqu bilālun walā takhshu min dhī al-ʿarshi ʾqlālan, ʾammā khashiytu ʾan yakūna lahu bukhārin fī jahannama !? (2) .
He said: "Spend, O Bilal, and fear no poverty from the Lord of the Throne. Did you not fear that it might produce fumes in Hell?" (2).
Source page 126 · Unit 285
وَيُرْوَى عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا أَنَّهَا قَالَتْ: إنِّي لَسْتُ أُخْتُهَا - إنَّ أَسْمَاءَ لَا تَرْفَعُ شَيْئًا لَغَدٍ، وَأَنَا كَأَسْمَاءَ - يَعْنِي أَجْمَعَ الشَّيْءِ إلَى الشَّيْءِ.
wayurwā ʿan ʿāʾishata raḍiya Allāhu ʿanhā ʾannahā qālat: ʾnnī lastu ʾukhtuhā - ʾnna ʾasmāʾa lā tarfaʿu shayʾan laghadin, waʾanā kaʾasmāʾa - yaʿnī ʾajmaʿa ash-shayʾi ʾlā ash-shayʾi.
It is narrated that Aisha (may Allah be pleased with her) said: "I am not like her—meaning Asma—for Asma would not store anything for the morrow, whereas I am like Asma"—meaning she would gather things together.
وَرُوِيَ عَنْ عَائِشَةَ أَيْضًا رَضِيَ اللَّهُ عَنْهَا: أَنَّهَا فَرَّقَتْ الدَّرَاهِمَ، وَهِيَ تَرْقُّعُ دِرْعِهَا فَقَالَتْ لَهَا خَادِمَتُهَا : أَلَا أَبْقَيْت دُرٌّ هُمَا لِلَّحْمِ؟ قَالَتْ : أَفَلَا ذَكَرْتنِي ! .
waruwiya ʿan ʿāʾishata ʾayḍan raḍiya Allāhu ʿanhā: ʾannahā farraqat ad-darāhima, wahiya tarqquʿu dirʿihā faqālat lahā khādimatuhā : ʾalā ʾabqayt durrun humā lillaḥmi? qālat : ʾafalā dhakartnī ! .
It is also narrated that Aisha (may Allah be pleased with her) was distributing dirhams while mending her garment. Her maidservant said to her, "Could you not have kept one dirham to buy meat?" She replied, "If only you had reminded me!"
وَرَوْتُ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : أَنَّهُ بَاتَ فِي مَرَضِهِ الَّذِي قَبَضَ فِيهِ شَبِيهًا بِالْقَلْقِ، فَلَمَّا أَصْبَحَ قَالَ : مَا فَعَلْت بِالذَّهِيبَةِ؟
warawtu ʿāʾishata raḍiya Allāhu ʿanhā ʿan an-nabiyyi ṣallā Allāhu ʿalayhi wasallama : ʾannahu bāta fī maraḍihi alladhī qabaḍa fīhi shabīhan bi-l-qalqi, falammā ʾaṣbaḥa qāla : mā faʿalt bi-dh-dhahībati?
Aisha (may Allah be pleased with her) narrated that the Prophet (peace and blessings of Allah be upon him) spent the night during the illness in which he passed away in a state of restlessness. When morning came, he asked, "What did you do with that piece of gold?"
- وَكَانَ قِيمَتُهَا سِتَّةً وَخَمْسِينَ دِرْهَمًا ـ فَقَالَ : أَخْرَجِيهَا، فَمَا ظَنَّ مُحَمَّدٌ بِرَبِّهِ لَوْ لَقِيَهُ وَهَذِهِ عِنْدَهُ»ْ (۱) .
- wakāna qīmatuhā sittatan wakhamsīna dirhaman faqāla : ʾakhrajīhā, famā ẓanna muḥammadun birabbihi law laqiyahu wahadhihi ʿindahu» (1) .
—Its value was fifty-six dirhams— He said, "Bring it out; what would Muhammad’s thought of his Lord be if he were to meet Him while this was still in his possession?" (1)
وَرُوِيَ عَنْ مَسْرُوقٍ(۲) رَحْمَةُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ : أَوْثَقُ مَا أَكُونُ بِاَللَّهِ إِذَا قَالَتْ الْخَادِمُ : لَيْسَ عِنْدَنَا شَيْءً! .
waruwiya ʿan masrūqin(2) raḥmatu Allāhi ʿalayhi ʾannahu qāla : ʾawthaqu mā ʾakūnu bi-llāhi ʾidhā qālat al-khādimu : laysa ʿindanā shayʾan! .
It was narrated from Masruq (2)—may Allah have mercy on him—that he said: "I feel the greatest trust in Allah when the servant-girl says, 'We have nothing left!'"
قُلْت : فَالتَّوَكُّلُ عَلَى اللَّهِ تَعَالَى: بِالْأَسْبَابِ أَوْ بِقَطْعِ الْأَسْبَابِ؟
qult : fa-t-tawakkulu ʿalā Allāhi taʿālā: bi-l-ʾasbābi ʾaw biqaṭʿi al-ʾasbābi?
I asked: "So, is reliance (tawakkul) upon Allah—Exalted be He—achieved through [utilizing] means, or by cutting oneself off from means?"
قَالَ : تُقْطَعُ أَكْثَرُ الْأَسْبَابِ، وَتَتَخَطَّى إلَى الْمُسَبَّبِ،
qāla : tuqṭaʿu ʾaktharu al-ʾasbābi, watatakhaṭṭā ʾlā al-musabbabi,
He replied: "You cut off most means and transcend them to reach the Causer of causes,
Source page 127 · Unit 292
فَتَسْكُنُ إلَيْهِ . الصِّدْقُ فِي التَّوَكُّلِ عَلَى اللَّهِ .
fataskunu ʾlayhi . aṣ-ṣidqu fī at-tawakkuli ʿalā Allāhi .
finding tranquility in Him. [This is] sincerity in reliance upon Allah."
قُلْت : وَهَلْ يَتَدَاوَى الْمُتَوَكِّلَ، أَوْ يَتَعَالَجُ؟
qult : wahal yatadāwā al-mutawakkila, ʾaw yataʿālaju?
I asked: "Does the one who relies upon Allah seek medical treatment or a cure?"
قَالَ: الْأَمْرُ فِي هَذَا عَلَى مَعَان ثَلَاثَةٍ : وَقَدْ خَصَّ تَبَارَكَ وَتَعَالَى بِتَرْكِ الدَّوَاءِ وَالْأَسْبَابِ طَائِفَةً، لِقَوْلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : يَدْخُلُ الْجَنَّةَ مِنْ أُمَّتِي سَبْعُونَ أَلْفًا بِلَا حِسَابٍ، هُمْ الَّذِينَ لَا يَكْتُوُونَ، وَلَا يَسْتَرِقُونَ، وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ!»(۱).
qāla: al-ʾamru fī hadhā ʿalā maʿān thalāthatin : waqad khaṣṣa tabāraka wataʿālā bitarki ad-dawāʾi wa-l-ʾasbābi ṭāʾifatan, liqawli an-nabiyyi ṣallā Allāhu ʿalayhi wasallama : yadkhulu al-jannata min ʾummatī sabʿūna ʾalfan bilā ḥisābin, hum alladhīna lā yaktuwūna, walā yastariqūna, waʿalā rabbihim yatawakkalūna!»(1).
He replied: "The matter involves three aspects: Allah—Blessed and Exalted be He—has singled out a specific group [for praise] regarding the abandonment of medication and [material] means, based on the Prophet’s (peace and blessings of Allah be upon him) saying: 'Seventy thousand of my Ummah will enter Paradise without reckoning; they are those who do not seek cauterization, do not seek ruqyah [incantations/spiritual healing], and rely upon their Lord!'" (1)
وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وسلم: «َمَّا تَوَكَّلَ مَنْ اكْتَوَى أَوْ اسْتَرْقَى!»(۲).
waqāla an-nabiyyu ṣallā Allāhu ʿalayhi wslm: «mmā tawakkala man aktawā ʾaw astarqā!»(2).
And the Prophet (peace and blessings of Allah be upon him) said: "He has not [fully] relied upon Allah who seeks cauterization or ruqyah!" (2)
وَقَالَ : مِنْ رِدَّتِهِ الطِّيرَةُ فَقَدْ قَارَنَ الشِّرْكَ » (٣) .
waqāla : min riddatihi aṭ-ṭīratu faqad qārana ash-shirka » (3) .
And he said: "Whoever is turned back by an omen (tiyarah) has committed an act of shirk [associating partners with Allah]." (3)
(0) وَقَدْ أَمَرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِالدَّوَاءِ (٤) والرَّقِّىُّ )) وَقَطَعَ لأُبَيِّ بْنِ کعبٍ رَضِيَ اللَّهُ عَنْهُ عَرْقًا (٦) .
(0) waqad ʾamara an-nabiyyu ṣallā Allāhu ʿalayhi wasallama bi-d-dawāʾi (4) w-r-raqqiāu )) waqaṭaʿa lʾubayyi bni kʿbin raḍiya Allāhu ʿanhu ʿarqan (6) .
(0) Yet, the Prophet (peace and blessings of Allah be upon him) commanded the use of medicine (4) and ruqyah (5), and he cauterized a vein for Ubayy ibn Ka'b (may Allah be pleased with him) (6).
فَهَذَا عَلَى مَعَانِي قَوْلُ الْمُغِيرَةِ بْنِ شُعْبَةَ: لَمْ يَتَوَكَّلْ مَنْ .(۱۲۳)
fahadhā ʿalā maʿānī qawlu al-mughīrati bni shuʿbata: lam yatawakkal man .(123)
This aligns with the meaning of Al-Mughirah ibn Shu‘bah’s statement: "He has not truly relied [upon Allah]..."
Source page 128 · Unit 299
اکتَّوَى وَاسْتَرْقَى مِنْ هَؤُلَاءِ السَّبْعِينَ أَلْفًا، الَّذِينَ خَصَّهُمُ النَّبِيُّ ، كَذَلِكَ فَسَّرَهُ بَعْضُ الْعُلَمَاءِ .
akttawā wāstarqā min haʾulāʾi as-sabʿīna ʾalfan, alladhīna khaṣṣahumu an-nabiyyu , kadhalika fassarahu baʿḍu al-ʿulamāʾi .
...whoever sought cauterization or ruqyah (incantation/healing prayer) falls outside the category of those seventy thousand whom the Prophet singled out; this is how some scholars interpreted it.
وَمَا كَانَ مَنْ سِوَى ذَلِكَ فَمُبَاحٌ لَهُمْ مِنْ سَائِرِ النَّاسِ، وَهُوَ غَيْرُ نَاقِصٍ مِنْ تَوَكُّلِهِمْ إذَا كَانَ مَعَهُمْ الْعِلْمُ وَالْمَعْرِفَةَ، وَكَانَ نَظَرُهُمْ إلَى رَبِّ الدَّاءِ وَالدَّوَاءِ، إنْ شَاءَ أَنْ يَنْفَعَ بِالدَّوَاءِ، وَإِنْ شَاءَ أَنْ يَضُرَّ.
wamā kāna man siwā dhalika famubāḥun lahum min sāʾiri an-nāsi, wahuwa ghayru nāqiṣin min tawakkulihim ʾdhā kāna maʿahum al-ʿilmu wa-l-maʿrifata, wakāna naẓaruhum ʾlā rabbi ad-dāʾi wa-d-dawāʾi, ʾn shāʾa ʾan yanfaʿa bi-d-dawāʾi, waʾin shāʾa ʾan yaḍurra.
Anything beyond that is permissible for them—just as it is for other people—and does not diminish their reliance (tawakkul), provided they possess knowledge and insight, and their focus remains on the Lord of both the ailment and the remedy—the One who causes the remedy to benefit or harm as He wills.
وَقَدْ يَطْلُبُ شِفَاءَهُ بِالدَّوَاءِ، فَيَكُونُ فِيهِ سَقْمُهُ، وَقَدْ مَاتَ غَيْرُ إنْسَانٍ مِنْ الدَّوَاءِ وَقَطْعَ الْعِرْقِ لِمَا طَلَبَ الشِّفَاءَ، وَقَدْ يَرْجُو مَنْفَعَتَهُ فِي الشَّيْءِ فَتَكُونُ فِيهِ مُضَرَّتُهُ، وَقَدْ يَخَافُ الضَّرَرَ مِنْ شَيْءٍ، فَتَكُونُ فِيهِ الْمَنْفَعَةُ .
waqad yaṭlubu shifāʾahu bi-d-dawāʾi, fayakūnu fīhi saqmuhu, waqad māta ghayru ʾnsānin min ad-dawāʾi waqaṭʿa al-ʿirqi limā ṭalaba ash-shifāʾa, waqad yarjū manfaʿatahu fī ash-shayʾi fatakūnu fīhi muḍarratuhu, waqad yakhāfu aḍ-ḍarara min shayʾin, fatakūnu fīhi al-manfaʿatu .
One may seek a cure through medicine, only to find it the cause of one’s illness; indeed, many have died from medication or surgical procedures intended to heal. One may hope for benefit from something that actually causes harm, or fear harm from something that actually brings benefit.
فَالصَّادِقُ وَاثِقٌ، مُتَوَكِّلٌ عَلَى رَبِّهِ، فَإِنَّمَا تَوَكَّلَ عَلَيْهِ حِينَ عُلِمَ أَنَّهُ حَسَبَهُ مِنْ جَمِيعِ خَلْقِهِ، فَلَمْ يَجِدْ فَقَدْ شَيْءَ مَنَعَهُ اللَّهُ، لِأَنَّ اللَّهَ حَسَبَهُ ، وَهُوَ بَالِغٌ أَمْرَهُ. .
fa-ṣ-ṣādiqu wāthiqun, mutawakkilun ʿalā rabbihi, faʾinnamā tawakkala ʿalayhi ḥīna ʿulima ʾannahu ḥasabahu min jamīʿi khalqihi, falam yajid faqad shayʾa manaʿahu Allāhu, liʾanna Allāha ḥasabahu , wahuwa ba-l-ghun ʾamrahu. .
The truthful believer is confident and relies upon his Lord; his reliance stems from the knowledge that Allah suffices him against all of His creation. Thus, he does not grieve over anything Allah has withheld, for Allah is his Sufficiency, and He brings His command to pass.
قُلْت : فَمَنْ قَالَ أَتَوَكَّلُ عَلَى اللَّهِ لَأَكْفَى؟
qult : faman qāla ʾatawakkalu ʿalā Allāhi laʾakfā?
I asked: "What, then, of the one who says, 'I rely on Allah so that I may be spared [hardship]'?"
قَالَ : لَا يَخْلُو هَذَا الْقَوْلَ مِنْ مَعْنَيَيْنِ : ۱ - مَعْنَى أَنْ يَكْفِيَهُ مُؤْنَةَ الْجَزْعِ وَالْهَلْعَ، لَا أَنَّهُ يَتَحَوَّلُ عَنْهُ شَيْءٌ قَدْ قَدَّرَهُ اللَّهُ عَلَيْهِ أَنْ يَنْزِلَ بِهِ بِالتَّوَكُّلِ.
qāla : lā yakhlū hadhā al-qawla min maʿnayayni : 1 - maʿnā ʾan yakfiyahu muʾnata al-jazʿi wa-l-halʿa, lā ʾannahu yataḥawwalu ʿanhu shayʾun qad qaddarahu Allāhu ʿalayhi ʾan yanzila bihi bi-t-tawakkuli.
He replied: "This statement implies one of two meanings: 1. That He spares him the burden of anguish and panic—not that reliance causes the removal of something Allah has decreed to befall him."
فَهَذَا قَوْلُنَا وَقَوْلُ مَنْ أَثْبَتَ الْقَدْرَ.
fahadhā qawlunā waqawlu man ʾathbata al-qadra.
This is our position, and the position of those who affirm Divine Decree (al-Qadar).
۲ وَمَنْ قَالَ: إِنَّهُ يَكْفِيهِ مَا اسْتَكْفَاهُ لَا مَحَالَةَ، مِثْلَ
2 waman qāla: ʾinnahu yakfīhi mā astakfāhu lā maḥālata, mithla
2 And as for the one who says: "Trusting in God inevitably ensures that my needs are met"—for instance,
Source page 129 · Unit 307
قَوْلُهُ : لَا يَأْكُلُنِي السَّبْعُ لِتَوَكُّلِي، وَاَلَّذِي يَأْتِينِي بِطَلَبٍ يَأْتِينِي بِلَا طَلَبٍ، فَالتَّوَكُّلُ يَدْفَعُ عَنِّي إذَا اسْتَكْفَيْته كُلُّ مُؤْنَةٍ كُنْت أَخَافَهَا - فَلَيْسَ يَعْجِبُنَا هَذَا الْقَوْلَ ؛
qawluhu : lā yaʾkulunī as-sabʿu litawakkulī, wa-lladhī yaʾtīnī biṭalabin yaʾtīnī bilā ṭalabin, fa-t-tawakkulu yadfaʿu ʿannī ʾdhā astakfayth kullu muʾnatin kunt ʾakhāfahā - falaysa yaʿjibunā hadhā al-qawla ;
saying: "A beast of prey will not devour me because of my reliance on God; whatever comes to me when I seek it will also come to me without my seeking it; thus, my reliance wards off every hardship I fear"—we do not approve of this statement;
لِأَنَّ الْمُتَوَكِّلَ قَدْ يَكْفَى وَقَدْ لَا يَكْفَى، وَتَوَكِّلُهُ غَيْرُ نَاقِصٍ . . قُلْت : مِثْلُ مَاذَا؟ اشْرَحْ لِي مِنْ ذَلِكَ شَيْئًا .
liʾanna al-mutawakkila qad yakfā waqad lā yakfā, watawakkiluhu ghayru nāqiṣin . . qult : mithlu mādhā? ashraḥ lī min dhalika shayʾan .
because the one who relies on God may have his needs met or he may not, yet his reliance remains perfect... I asked: "Like what? Explain this to me."
قَالَ: نَعَمْ، حَيْثُ ذَبِحْتُ يَحْيَى بْنَ زَكَرِيَاءَ صَلَوَاتُ اللَّهِ عَلَيْهِمَا امْرَأَةٌ جَبَارَةً فِي طَسْتِ أَلَمْ يَكُنْ مُتَوَكِّلًا!
qāla: naʿam, ḥaythu dhabiḥtu yaḥyā bna zakariyāʾa ṣalawātu Allāhi ʿalayhimā amraʾatun jabāratan fī ṭasti ʾalam yakun mutawakkilan!
He said: "Yes. Consider John, son of Zechariah—peace be upon them both—who was slaughtered by a tyrannical woman into a basin; was he not one who relied on God?
وَحِينَ نَشْرَ زَكَرِيَاءَ صَلَوَاتِ اللَّهِ عَلَيْهِ بِالْمِنْشَارِ أَلَمْ يَكُنْ مُتَوَكِّلًا؟!
waḥīna nashra zakariyāʾa ṣalawāti Allāhi ʿalayhi bi-l-minshāri ʾalam yakun mutawakkilan?!
And when Zechariah—peace be upon him—was sawn in two with a saw, was he not one who relied on God?!
وَكَذَلِكَ الْأَنْبِيَاءُ عَلَيْهِمْ السَّلَامُ قَتَلُوا، وَنِيلٌ مِنْهُمْ الْمَكْرُوهَ، وَهُمْ أَقْوَى الْخَلْقِ يَقِينًا وَأَصْدَقَهُمْ [إِيمَانًا].
wakadhalika al-ʾanbiyāʾu ʿalayhim as-salāmu qatalūā, wanīlun minhum al-makrūha, wahum ʾaqwā al-khalqi yaqīnan waʾaṣdaqahum [ʾīmānan].
Likewise, other prophets—peace be upon them—were killed and suffered harm, even though they possessed the strongest certainty and the truest faith among all creation.
وَهَذَا مُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حِينَ هَرَبَ إلَى الْغَارِّ هُوَ وَأَبُو بَكْرٍ رَضِيَ اللَّهُ عَنْهُ، فَاخْتَبَا فِيهِ (١) ، وَحِينَ كَسَرِ الْمُشْرِكُونَ رُبَاعِيَّتَهُ ، وَأَدِّمُوا وَجْهَهُ (۲) أَلَمْ يَكُنْ مُتَوَكِّلًا؟ .
wahadhā muḥammadun ṣallā Allāhu ʿalayhi wasallama ḥīna haraba ʾlā al-ghārri huwa waʾabū bakrin raḍiya Allāhu ʿanhu, fākhtabā fīhi (1) , waḥīna kasari al-mushrikūna rubāʿiyyatahu , waʾaddimūā wajhahu (2) ʾalam yakun mutawakkilan? .
And consider Muhammad—may God bless him and grant him peace—when he fled to the cave with Abu Bakr—may God be pleased with him—and hid there; or when the polytheists broke his incisor tooth and bloodied his face—was he not one who relied on God?"
أَفَلَا تَرَى أَنَّ التَّوَكُّلَ إنَّمَا هُوَ الِاعْتِمَادُ عَلَى اللَّهِ عَزَّ وَجَلَّ، وَالسُّكُونُ إلَيْهِ، ثُمَّ التَّسْلِيمُ بَعْدَ ذَلِكَ لِأَمْرِهِ، يَفْعَلُ مَا يَشَاءُ؟! .
ʾafalā tarā ʾanna at-tawakkula ʾnnamā huwa al-aʿtimādu ʿalā Allāhi ʿazza wajalla, wa-s-sukūnu ʾlayhi, thumma at-taslīmu baʿda dhalika liʾamrihi, yafʿalu mā yashāʾu?! .
Do you not see that tawakkul (reliance upon God) is simply relying on Allah—Mighty and Majestic is He—finding tranquility in Him, and subsequently submitting to His command, for He does whatever He wills?
وَهَكَذَا رُوِيَ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ : وَمَنْ يَتَوَكَّلُ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إنَّ اللَّهَ بَلَغَ أَمْرَهُ ﴾ [الطَّلاق: ٣]
wahakadhā ruwiya ʿan ʿabdi Allāhi bni masʿūdin raḍiya Allāhu ʿanhu : waman yatawakkalu ʿalā Allāhi fahuwa ḥasbuhu ʾnna Allāha balagha ʾamrahu ” [aṭ-ṭalāq: 3]
Thus it was narrated from Abdullah ibn Mas‘ud (may Allah be pleased with him) regarding the verse: {And whoever relies upon Allah—He is sufficient for him. Indeed, Allah will accomplish His purpose} [At-Talaq: 3].
Source page 130 · Unit 315
قَالَ : قَاضٍ أَمَرُهُ : قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا) [الطَّلاقُ : ٣] قال : أَجَلا وَمُنْتَهَى يَنْتَهِي إِلَيْهِ الْعَبْدُ، وَلَيْسَ الْمُتَوَكِّلُ بِاَلَّذِي يَقُولُ تُقْضَى حَاجَتِي .
qāla : qāḍin ʾamaruhu : qad jaʿala Allāhu likulli shayʾin qadran) [aṭ-ṭalāqu : 3] qāl : ʾajalā wamuntahā yantahī ʾilayhi al-ʿabdu, walaysa al-mutawakkilu bi-lladhī yaqūlu tuqḍā ḥājatī .
He said regarding "He will accomplish His purpose" [and the accompanying phrase {Allah has set a measure for all things}]: It means a fixed term and an ultimate limit that the servant reaches; the one who relies on Allah is not merely someone who says, "My need shall be fulfilled."
فَهَذَا تَفْسِيرُ ابْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ، يُخْبِرُ أَنَّ الْمُتَوَكِّلَ عَلَى اللَّهِ هُوَ الَّذِي يَلْجَأُ إلَى اللَّهِ تَعَالَى، وَيُعْلَمُ أَنَّهُ لَا يَتِمُّ شَيْءٌ إِلَّا مِنْ قَبَلِ اللَّهِ تَعَالَى، الَّذِي يُعْطِي وَيُمْنَعُ بِقُدْرَتِهِ.
fahadhā tafsīru abni masʿūdin raḍiya Allāhu ʿanhu, yukhbiru ʾanna al-mutawakkila ʿalā Allāhi huwa alladhī yaljaʾu ʾlā Allāhi taʿālā, wayuʿlamu ʾannahu lā yatimmu shayʾun ʾillā min qabali Allāhi taʿālā, alladhī yuʿṭī wayumnaʿu biqudratihi.
This is the interpretation of Ibn Mas‘ud (may Allah be pleased with him); he explains that the one who relies on Allah is the one who turns to Allah the Exalted, knowing that nothing comes to pass except by the will of Allah the Exalted—He who grants and withholds by His power.
فَالْمُتَوَكِّلُ عَلَى اللَّهِ تَعَالَى لَا يَسْتَوْحَشُ فِي حَالَةِ الْمَنْعَ، وَلَا يَسْتَجْلَبُ بِالتَّوَكُّلِ الْإِعْطَاءَ؛
fa-l-mutawakkilu ʿalā Allāhi taʿālā lā yastawḥashu fī ḥālati al-manʿa, walā yastajlabu bi-t-tawakkuli al-ʾiʿṭāʾa;
Therefore, the one who relies on Allah the Exalted does not feel despondent when something is withheld, nor does he use his reliance as a means to compel the granting of a request;
لِأَنَّ الْحِرْصَ لَا يُعْطِي وَلَا يَمْنَعُ، وَاَللَّهُ جَلَّ وَعَزَّ مَانِعٌ وَمَعْطَ .
liʾanna al-ḥirṣa lā yuʿṭī walā yamnaʿu, wa-llāhu jalla waʿazza māniʿun wamaʿṭa .
for eagerness neither grants nor withholds; rather, Allah—Mighty and Majestic—is the One who withholds and the One who grants.
وَقَدْ يُعْطَى الْعَبْدُ الشَّيْءَ بِلَا تَوَكُّلٍ، وَيَمْنَعُ وَهُوَ مُتَوَكِّلٌ.
waqad yuʿṭā al-ʿabdu ash-shayʾa bilā tawakkulin, wayamnaʿu wahuwa mutawakkilun.
A servant may be granted something without reliance, and may be denied something while relying upon Him.
فَقَدْ يَرَى الْمَجُوسِيُّ، وَالْكَافِرُ، وَالْجَاحِدُ، وَالْفَاجِرُ، الْمُضِيِّعُ لِأَمْرِ اللَّهِ عَزَّ وَجَلَّ الَّذِي لَا صُدْقَ لَهُ وَلَا يَقِينَ، فَقَدْ يَرَى هَؤُلَاءِ يَكْفُرُونَ، وَتُقْضَى لَهُمْ الْحَوَائِجَ، وَالْمُتَوَكِّلُ الصَّادِقُ الْمَوْقِنُ لَا تُقْضَى لَهُ حَاجَةً، حَتَّى يَمُوتَ ضَرًّا وَهُزَالًا!
faqad yarā al-majūsiyyu, wa-l-kāfiru, wa-l-jāḥidu, wa-l-fājiru, al-muḍiyyiʿu liʾamri Allāhi ʿazza wajalla alladhī lā ṣudqa lahu walā yaqīna, faqad yarā haʾulāʾi yakfurūna, watuqḍā lahum al-ḥawāʾija, wa-l-mutawakkilu aṣ-ṣādiqu al-mawqinu lā tuqḍā lahu ḥājatan, ḥattā yamūta ḍarran wahuzālan!
For one may see the Magian, the disbeliever, the denier, the wicked, and the one who neglects the command of Allah—Mighty and Majestic—possessing neither sincerity nor certainty; yet one may see them disbelieving while their needs are met, whereas the sincere believer who relies with certainty may find his need unfulfilled, even to the point of dying from hardship and emaciation!
وَإِنَّمَا التَّوَكُّلُ تَرْكُ السُّكُونِ إلَى أَسْبَابِ الدُّنْيَا، وَنَفْيِ الطَّمْعِ مِنْ الْمَخْلُوقِينَ وَالْإِيَاسِ مِنْهُمْ حِينَ عَلِمَ الْمُتَوَكِّلُ أَنَّهُ صَائِرٌ إلَى الْمَعْلُومِ، فَرَضِيَ بِاَللَّهِ تَعَالَى، وَعُلِمَ أَنَّهُ لَا يُدْرِكُ بِالتَّوَكُّلِ تَعْجِيلُ مَا أَخَّرَ اللَّهُ تَعَالَى وَلَا تَأْخِيرَ مَا عَجَّلَ، وَلَكِنَّهُ اكْتَسَبَ إسْقَاطُ الْهَلَعِ وَالْجُزْعِ، وَاسْتَرَاحَ مِنْ عَذَابِ الْحُرْصِ،
waʾinnamā at-tawakkulu tarku as-sukūni ʾlā ʾasbābi ad-dunyā, wanafyi aṭ-ṭamʿi min al-makhlūqīna wa-l-ʾiyāsi minhum ḥīna ʿalima al-mutawakkilu ʾannahu ṣāʾirun ʾlā al-maʿlūmi, faraḍiya bi-llāhi taʿālā, waʿulima ʾannahu lā yudriku bi-t-tawakkuli taʿjīlu mā ʾakhkhara Allāhu taʿālā walā taʾkhīra mā ʿajjala, walakinnahu aktasaba ʾsqāṭu al-halaʿi wa-l-juzʿi, wāstarāḥa min ʿadhābi al-ḥurṣi,
True reliance (tawakkul) consists of ceasing to find repose in worldly means, and of banishing greed and expectation regarding created beings—having realized that one’s destiny is already ordained. Thus, the reliant person is content with God Almighty, knowing that reliance cannot hasten what God has delayed nor delay what He has hastened; rather, it frees one from panic and anguish, and grants relief from the torment of covetousness.
وَرَاضَ نَفْسِهُ بِأَدَبِ الْعِلْمِ وَالْمَعْرِفَةِ، وَقَالَ : مَا قَدَرَ سَيَكُونُ، وَمَا يَكُونُ فَهُوَ آت .
warāḍa nafsihu biʾadabi al-ʿilmi wa-l-maʿrifati, waqāla : mā qadara sayakūnu, wamā yakūnu fahuwa ʾāt .
He disciplines his soul through the etiquette of knowledge and insight, saying: "What is decreed shall come to pass, and what is to be shall arrive."
Source page 131 · Unit 323
وَكَذَلِكَ قَالَ بَعْضُ الْحُكَمَاءِ : انْتَقَمَ مِنْ حَرْصِك بِالْقُنُوعِ، كَمَا تَنْتَقِمُ مِنْ عَدُوِّك بِالْقِصَاصِ.
wakadhalika qāla baʿḍu al-ḥukamāʾi : antaqama min ḥarṣik bi-l-qunūʿi, kamā tantaqimu min ʿaduwwik bi-l-qiṣāṣi.
A sage once said: "Take vengeance upon your greed through contentment, just as you take vengeance upon your enemy through retribution."
وَقَالَ بَعْضُ الصَّحَابَةِ رِضْوَانُ اللَّهِ عَلَيْهِمْ : دَخَلْتْ عَلَى النَّبِيِّ وَفِي الْبَيْتِ تَمْرَةٌ غَابِرَةٌ فَقَالَ : «َخَذْهَا لَوْ لَمْ تَأْتِهَا لَأَتَتْكِ»ْ (۱) .
waqāla baʿḍu aṣ-ṣaḥābati riḍwānu Allāhi ʿalayhim : dakhalt ʿalā an-nabiyyi wafī al-bayti tamratun ghābiratun faqāla : «khadhhā law lam taʾtihā laʾatatki» (1) .
One of the Companions (may God be pleased with them) said: "I entered upon the Prophet while there was a stray date in the house. He said: 'Take it; had you not come to it, it would have come to you.'" (1)
حَدَّثَنَا مُحَمَّدُ بْنُ يَعْقُوبَ، قَالَ حَدَّثَنَا أَحْمَدُ بْنُ حَنْبَلٍ، قَالَ : حَدَّثَنَا مَرْوَانُ بْنُ مُعَاوِيَةَ قَالَ : حَدَّثَنَا الْمُعَلِّى عَنْ أَنَسٍ ابْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ قَالَ أُهْدِي إلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ طَوَائِرَ فَأَطْعَمَ خَادِمًا طَائِرًا، فَلَمَّا كَانَ مِنْ الْغَدِ أَتَيْتُهُ بِهِ، فَقَالَ: «َأَلَمْ أَنَّهُكَ أَنْ تَخْبِأَ رِزْقًا لَغَدِ؟»ٍ (٢) .
ḥaddathanā muḥammadu bnu yaʿqūba, qāla ḥaddathanā ʾaḥmadu bnu ḥanbalin, qāla : ḥaddathanā marwānu bnu muʿāwiyata qāla : ḥaddathanā al-muʿalliā ʿan ʾanasin abni mālikin raḍiya Allāhu ʿanhu qāla ʾuhdī ʾlā an-nabiyyi ṣallā Allāhu ʿalayhi wasallama ṭawāʾira faʾaṭʿama khādiman ṭāʾiran, falammā kāna min al-ghadi ʾataytuhu bihi, faqāla: «ʾalam ʾannahuka ʾan takhbiʾa rizqan laghadi?» (2) .
Muhammad ibn Ya‘qub narrated to us, saying: Ahmad ibn Hanbal narrated to us, saying: Marwan ibn Mu‘awiyah narrated to us, saying: Al-Mu‘alla narrated to us, from Anas ibn Malik (may God be pleased with him), who said: Some birds were gifted to the Prophet (peace and blessings be upon him), and he gave one to a servant to eat. The next day, I brought it back to him, and he said: "Did I not forbid you from hoarding provision for tomorrow?" (2)
فَهَذَا مَا لَا يَسَعُ النَّاسُ جَهِلَهُ مِنْ التَّوَكُّلِ، وَغَايَةِ التَّوَكُّلِ أَجَلٌ مِنْ ذَلِكَ (۳)
fahadhā mā lā yasaʿu an-nāsu jahilahu min at-tawakkuli, waghāyati at-tawakkuli ʾajalun min dhalika (3)
This is the level of tawakkul (reliance upon God) regarding which ignorance is inexcusable for people; yet the ultimate pinnacle of tawakkul is far more sublime than this. (3)
١٠ الصدق في الخوف من الله
Source page 132 · Unit 327
قَالَ اللَّهُ تَعَالَى: ﴿ وَإِنِّى فَاتَّقُونَ ﴾ [الْبُقَرَةِ: ٤١] وَإِنَّنِي فَارْهَبُونَ ﴾ [الْبَقَرَةِ: ٤٠]، وقَال تَعَالَى: ﴿ فَلاَ تَخْشُوا النَّاسَ وَاخِشُونَ ﴾ [الْمَائِدَةُ: ٤٤]،
qāla Allāhu taʿālā: “ waʾinniā fāttaqūna ” [al-buqarati: 41] waʾinnanī fārhabūna ” [al-baqarati: 40], wqāl taʿālā: “ falāa takhshūā an-nāsa wākhishūna ” [al-māʾidatu: 44],
God Almighty said: {And of Me, so fear Me} [Al-Baqarah: 41] and {And of Me, so stand in awe of Me} [Al-Baqarah: 40]; and He Almighty said: {So do not fear the people but fear Me} [Al-Ma’idah: 44],
وَقَالَ تَعَالَى: ﴿ يَخَافُونَ رَبَّهُمْ مِنْ فَوْقِهِمْ ﴾ [النَّحْلِ : ٥٠] وَقَالَ تَعَالَى: ﴿ كَذَلِكَ إِنَّمَا يَخْشَى اللَّهُ مِنْ عِبَادِهِ الْعَلْمُوا ﴾ [فَاطِر: ۲۸]، وقَالَ تَعَالَى: ﴿ وَلاَ تَعْمَلُونَ مِنْ عَمِلَ إِلَّاَّ كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تَفِيضُونَ فِيهِ ﴾ [يُونُسُ : ٦١]،
waqāla taʿālā: “ yakhāfūna rabbahum min fawqihim ” [an-naḥli : 50] waqāla taʿālā: “ kadhalika ʾinnamā yakhshā Allāhu min ʿibādihi al-ʿalmūā ” [fāṭir: 28], wqāla taʿālā: “ walāa taʿmalūna min ʿamila ʾillaāa kunnā ʿalaykum shuhūdan ʾidh tafīḍūna fīhi ” [yūnusu : 61],
and He Almighty said: {They fear their Lord above them} [An-Nahl: 50]; and He Almighty said: {Thus do the knowledgeable among His servants fear God} [Fatir: 28]; and He Almighty said: {And you do not do any deed except that We are Witnesses over you when you are engaged in it} [Yunus: 61],
وَقَالَ تَعَالَى: ﴿ يَعْلَمُ مَا فِي أَنْفُسِكُمْ فَاحْذَرُوهُ ﴾ [الْبُقَرَةُ : ٢٣٥].
waqāla taʿālā: “ yaʿlamu mā fī ʾanfusikum fāḥdharūhu ” [al-buqaratu : 235].
and He Almighty said: {He knows what is within yourselves, so beware of Him} [Al-Baqarah: 235].
وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وسلم: «َخَفَ اللَّهُ كَأَنَّك تَرَاهُ»ُ (۱).
waqāla an-nabiyyu ṣallā Allāhu ʿalayhi wslm: «khafa Allāhu kaʾannak tarāhu» (1).
And the Prophet (peace and blessings of God be upon him) said: "Fear God as if you see Him." (1)
قَالَ ذَلِكَ لِابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ .
qāla dhalika liābni ʿabbāsin raḍiya Allāhu ʿanhu .
He said this to Ibn Abbas (may God be pleased with him).
فَاَلَّذِي يُهِيجُ الْخَوْفَ حَتَّى يَسْكُنَ الْقَلْبُ هُوَ دَوَامُ الْمُرَاقَبَةِ اللَّهُ عَزَّ وَجَلَّ فِي السِّرِّ وَالْعَلَانِيَةِ ؛ وَذَلِكَ لِعِلْمِك بِأَنَّ اللَّهَ تَعَالَى
fa-lladhī yuhīju al-khawfa ḥattā yaskuna al-qalbu huwa dawāmu al-murāqabati Allāhu ʿazza wajalla fī as-sirri wa-l-ʿalāniyati ; wadhalika liʿilmik biʾanna Allāha taʿālā
What stirs up fear until it settles in the heart is constant mindfulness (muraqabah) of God—Mighty and Majestic is He—in both private and public; this stems from your knowledge that God Almighty
Source page 133 · Unit 333
يَرَاكَ، وَلَا يَخْفَى عَلَيْهِ شَيْءٌ مِنْ حَرَكَاتِك ظَاهِرًا وَبَاطِنًا.
yarāka, walā yakhfā ʿalayhi shayʾun min ḥarakātik ẓāhiran wabāṭinan.
sees you, and nothing of your movements—whether outward or inward—is hidden from Him.
فَعِنْدَ ذَلِكَ يَجِلُّ مَقَامَهُ عَلَيْك فِي كُلِّ حَرَكَةٍ ظَاهِرَةٌ وَبَاطِنَةً، وَتَحَذَّرَ أَنْ يَرَى بِقَلْبِك شَيْئًا مِمَّا لَا يُحِبُّهُ وَلَا يَرْضَاهُ بِالْوُقُوفِ مِنْك عَلَى هِمْكَ، إذْ كَانَ يَعْلَمُ مَا فِي نَفْسِك .
faʿinda dhalika yajillu maqāmahu ʿalayk fī kulli ḥarakatin ẓāhiratun wabāṭinatan, wataḥadhdhara ʾan yarā biqalbik shayʾan mimmā lā yuḥibbuhu walā yarḍāhu bi-l-wuqūfi mink ʿalā himka, ʾdh kāna yaʿlamu mā fī nafsik .
At that point, His station becomes exalted in your eyes regarding every movement—whether outward or inward—and you become wary lest He perceive within your heart anything He dislikes or disapproves of by becoming aware of your inner thoughts, for He knows what lies within your soul.
فَمَنْ لَزِمَ قَلْبُهُ فِي الْحَرَكَاتِ كُلِّهَا أَنَّ اللَّهَ تَعَالَى يَرَاهُ، رَجَعَ عَنْ كُلِّ مَا يُكْرَهُ بِعَوْنِ اللَّهِ ، فَطُهُرَ قَلْبُهُ وَاسْتَنَارَ وَسَكَنَهُ الْخَوْفَ، وَدَامَ حَذْرَهُ مِنْ اللَّهِ ؛
faman lazima qalbuhu fī al-ḥarakāti kullihā ʾanna Allāha taʿālā yarāhu, rajaʿa ʿan kulli mā yukrahu biʿawni Allāhi , faṭuhura qalbuhu wāstanāra wasakanahu al-khawfa, wadāma ḥadhrahu min Allāhi ;
Whoever keeps the awareness that Allah Almighty sees him present in his heart during all movements will—with Allah’s help—turn away from everything He dislikes; his heart becomes purified and illuminated, fear dwells within it, and his vigilance regarding Allah endures.
فَكَانَ مُشَفِقًا فِي جَمِيعِ الْأَحْوَالِ، وَعَظْمِ أَمْرِ اللَّهِ تَعَالَى فِي قَلْبِهِ، فَلَمْ تَأْخُذْهُ فِي اللَّهِ لَوْمَةً لائِمٍ، وَقُلْ وَصَغَرَ مِنْ دُونِ اللَّهِ فِي عَيْنِهِ مِنْ ضَيْعِ أَمْرِ اللَّهِ .
fakāna mushafiqan fī jamīʿi al-ʾaḥwāli, waʿaẓmi ʾamri Allāhi taʿālā fī qalbihi, falam taʾkhudhhu fī Allāhi lawmatan lāʾimin, waqul waṣaghara min dūni Allāhi fī ʿaynihi min ḍayʿi ʾamri Allāhi .
Thus, he remains ever-watchful in all circumstances, and the command of Allah Almighty becomes supreme in his heart; he fears no critic’s blame when acting for the sake of Allah, and in his eyes, anyone who neglects Allah’s command appears insignificant and small compared to Allah.
وَذَكَرَ الْخَوْفَ يَطُولُ، وَهَذِهِ الْأُصُولُ الَّتِي مَنْ اسْتَعْمَلَهَا تُؤَدِّيهِ إلَى الْحَقَائِقِ.
wadhakara al-khawfa yaṭūlu, wahadhihi al-ʾuṣūlu allatī man astaʿmalahā tuʾaddīhi ʾlā al-ḥaqāʾiqi.
Much more could be said about fear, but these are the fundamental principles that, if practiced, lead one to the ultimate spiritual realities.
فَهَذَا الْخَوْفُ وَمَا بَقَى مِنْ صِفَتِهِ أَكْثَرُ (۱) .
fahadhā al-khawfu wamā baqā min ṣifatihi ʾaktharu (1) .
This covers the essence of fear, though there is much more to be said regarding its attributes.
١١ الصدق في الحياء من الله
Source page 134 · Unit 339
يُرْوَى عَنْ النَّبِيِّ لَهُ أَنَّهُ قَالَ: «الْحَيَاءُ مِنْ الْإِيمَانِ»ِ(۱) وَرُوِيَ عَنْهُ أَنَّهُ قَالَ: «الْحَيَاءُ خَيْرُ كُلُّهِ»ْ (٢).
yurwā ʿan an-nabiyyi lahu ʾannahu qāla: «al-ḥayāʾu min al-ʾīmāni»(1) waruwiya ʿanhu ʾannahu qāla: «al-ḥayāʾu khayru kulluhi» (2).
It is narrated that the Prophet said: "Modesty is part of faith," and also: "Modesty is wholly good."
وَقَالَ : اسْتَحْيُّوا مِنْ اللَّهِ حَقُّ الْحَيَاءِ، مَنْ اسْتَحْيَا مِنْ اللَّهِ حَقُّ الْحَيَاءِ، فَلْيَحْفَظْ الرَّأْسَ وَمَا وَعَى، وَالْبَطْنُ وَمَا حَوَى، وَلْيَذْكُرْ الْمَقَابِرُ وَالْبُلَى، وَمَنْ أَرَادَ الآخِرَةَ تَرْكَ زِينَةِ الدُّنْيَا»ِ (۳).
waqāla : astaḥyyūā min Allāhi ḥaqqu al-ḥayāʾi, man astaḥyā min Allāhi ḥaqqu al-ḥayāʾi, falyaḥfaẓ ar-raʾsa wamā waʿā, wa-l-baṭnu wamā ḥawā, walyadhkur al-maqābiru wa-l-bulā, waman ʾarāda al-ʾākhirata tarka zīnati ad-dunyā» (3).
He said: "Show true modesty before Allah. Whoever shows true modesty before Allah should guard the head and what it contains, and the belly and what it holds; let him remember the graves and the decay of the body. Whoever desires the Hereafter abandons the adornments of this world."
وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وسلم: (اسْتُحْيِيَ مِنْ اللَّهِ كَمَا تَسْتَحْيِي مِنْ رَجُلَيْنِ مِنْ صَالِحِي قَوْمَكَ» (٤)
waqāla an-nabiyyu ṣallā Allāhu ʿalayhi wslm: (astuḥyiya min Allāhi kamā tastaḥyī min rajulayni min ṣāliḥī qawmaka» (4)
The Prophet (peace and blessings be upon him) said: "Show modesty before Allah just as you would show modesty before two righteous men from among your people."
Source page 135 · Unit 342
وَقَالَ رَجُلٌ يَا رَسُولَ اللَّهِ : مَا نَبْدِي مِنْ عَوْرَاتِنَا وَمَا نَذَرَ؟
waqāla rajulun yā rasūla Allāhi : mā nabdī min ʿawrātinā wamā nadhara?
A man asked: "O Messenger of Allah, what parts of our nakedness [private areas] should we conceal, and what may we leave exposed?"
قَالَ: «َاسْتُرْ عَوْرَتَكَ إِلا مِنْ أَهْلِكَ، وَمَا مَلَكْتْ يَمِينُكُ». قَالَ : فَأَحَدْنَا يَكُونُ خَالِيًا.
qāla: «āstur ʿawrataka ʾilā min ʾahlika, wamā malakt yamīnuku». qāla : faʾaḥadnā yakūnu khāliyan.
He replied: "Cover your private parts except from your spouse and those whom your right hand possesses [your slaves]." The man asked: "What if one of us is alone?"
قَالَ: «َفَاللَّهِ أَحَقُّ أَنْ يَسْتَحْيَى مِنْهُ (۱) وَكَانَ أَبُو بَكْرٍ رَضِيَ اللَّهُ عَنْهُ إِذَا ذَهَبَ إِلَى الْخَلَاءِ يُغَطِّي رَأْسَهُ وَيَقُولُ: إِنِّي لَأَسْتَحْيِي مِنْ رَبِّي.
qāla: «fa-llāhi ʾaḥaqqu ʾan yastaḥyā minhu (1) wakāna ʾabū bakrin raḍiya Allāhu ʿanhu ʾidhā dhahaba ʾilā al-khalāʾi yughaṭṭī raʾsahu wayaqūlu: ʾinnī laʾastaḥyī min rabbī.
He said: "Allah is more deserving of being shown modesty (1)." Whenever Abu Bakr (may Allah be pleased with him) went to relieve himself, he would cover his head and say, "I feel shy before my Lord."
وَهَذِهِ أَخْبَارٌ تَدُلُّ كُلِّهَا عَلَى قُرْبِ اللَّهِ عَزَّ وَجَلَّ مِنْ الْقَوْمِ، لِأَنَّ الْمُسْتَحْيِيَ مِنْ اللَّهِ تَعَالَى يَرَى اطِّلَاعَ اللَّهُ تَعَالَى عَلَيْهِ، وَمُشَاهَدَتُهُ لَهُ فِي جَمِيعِ الْأَحْوَالِ. .
wahadhihi ʾakhbārun tadullu kullihā ʿalā qurbi Allāhi ʿazza wajalla min al-qawmi, liʾanna al-mustaḥyiya min Allāhi taʿālā yarā aṭṭilāʿa Allāhu taʿālā ʿalayhi, wamushāhadatuhu lahu fī jamīʿi al-ʾaḥwāli. .
These reports all indicate the nearness of Allah—Mighty and Majestic—to such people; for the one who feels modesty before Allah the Exalted perceives Allah’s awareness of him and His witnessing of him in all circumstances.
قُلْت : فَمَا الَّذِي يُهِيجُ قَالَ : ثَلاثُ خِصَالٍ: الْحَيَاءُ؟
qult : famā alladhī yuhīju qāla : thalāthu khiṣālin: al-ḥayāʾu?
I asked: "What stirs up this sense of modesty?" He replied: "Three qualities."
الْأُولَى : ذَكَرَك دَوَامَ إحْسَانِ اللَّهِ تَعَالَى إلَيْكَ، مَعَ تَضْيِيعِ الشُّكْرِ مِنْكً، وَمَعَ دَوَامِ إسَاءَتِك وَتَفْرِيطِك.
al-ʾūlā : dhakarak dawāma ʾḥsāni Allāhi taʿālā ʾlayka, maʿa taḍyīʿi ash-shukri minkan, wamaʿa dawāmi ʾsāʾatik watafrīṭik.
The first: Remembering Allah the Exalted’s constant benevolence toward you, alongside your failure to offer gratitude and your persistent wrongdoing and negligence.
مِنْ اللَّهِ اسْتِحْيَاءَك مِنْ رَجُلَيْنِ مِنْ صَالِحِي عَشِيرَتُكُ»ْ وَهُوَ حَدِيثٌ ضَعِيفٌ جِدًّا كَمَا قَالَ الْأَلْبَانِيُّ فِي ضَعِيفِ الْجَامِعِ رَقم (٩٠٤).
min Allāhi astiḥyāʾak min rajulayni min ṣāliḥī ʿashīratuku» wahuwa ḥadīthun ḍaʿīfun jiddan kamā qāla al-ʾalbāniyyu fī ḍaʿīfi al-jāmiʿi raqm (904).
"...feel modesty before Allah just as you would feel modesty before two righteous men from your own clan." This is a very weak hadith, as stated by Al-Albani in Da‘if al-Jami‘ (no. 904).
(1) أَخْرَجَهُ أَبُو دَاوُد رَقِّمٌ (٤٠۱۷) والتِّرْمِذِيُّ رَقِّمَ (٢٧٦٩) وابن مَاجَهْ رُقِّمَ (۱۹۲۷) والْبُخَارِيُّ تَعْلِيقًا فِي الْغُسْلِ (٣٨٥/١) وإِسْنَادُهُ صَحِيحٌ اُنْظُرْ جَامِعَ الْأُصُولِ»ِ (٤٤٧/٥).
(1) ʾakhrajahu ʾabū dāwud raqqimun (4017) w-t-tirmidhiyyu raqqima (2769) wābn mājah ruqqima (1927) w-l-bukhāriyyu taʿlīqan fī al-ghusli (385/1) wʾisnāduhu ṣaḥīḥun aunẓur jāmiʿa al-ʾuṣūli» (447/5).
(1) Recorded by Abu Dawud (no. 4017), Al-Tirmidhi (no. 2769), Ibn Majah (no. 1927), and Al-Bukhari in a ta‘liq (suspended) narration in the Book of Ghusl (1/385); its chain of transmission is authentic (sahih). See Jami‘ al-Usul (5/447).
Source page 136 · Unit 350
وَالثَّانِيَةُ: أَنْ تَعْلَمَ أَنَّك بِعَيْنِ اللَّهِ عَزَّ وَجَلَّ فِي وَمِثْوَاكَ .
wa-th-thāniyatu: ʾan taʿlama ʾannak biʿayni Allāhi ʿazza wajalla fī wamithwāka .
The second: Knowing that you are under the watchful gaze of Allah—Mighty and Majestic—wherever you move about or reside.
مَنْقَلِبُك وَالثَّالِثَةُ: ذَكَرَكَ لِوُقُوفِك بَيْنَ يَدَيْ اللَّهِ عَزَّ وَجَلَّ، وَمُسَاءَلَتُهُ إِيَّاكَ عَنْ الصَّغِيرِ وَالْكَبِيرِ.
manqalibuk wa-th-thālithatu: dhakaraka liwuqūfik bayna yaday Allāhi ʿazza wajalla, wamusāʾalatuhu ʾiyyāka ʿan aṣ-ṣaghīri wa-l-kabīri.
The third: Remembering that you will stand before Allah—Mighty and Majestic—and that He will question you about everything, whether small or great.
قُلْت : فَمَا الَّذِي يَشُدُّ الْحَيَاءَ وَيُقَوِّيهِ؟
qult : famā alladhī yashuddu al-ḥayāʾa wayuqawwīhi?
I asked: "What reinforces and strengthens this sense of modesty?"
قَالَ : الْخَوْفُ مِنْ اللَّهِ عَزَّ وَجَلَّ عِنْدَ الْهَوَى الْخَاطِرِ الْوَاقِعَ فِي الْقَلْبِ !
qāla : al-khawfu min Allāhi ʿazza wajalla ʿinda al-hawā al-khāṭiri al-wāqiʿa fī al-qalbi !
He replied: "Fear of Allah—Mighty and Majestic—when faced with a wayward desire or a passing thought that arises in the heart!"
فَيَفْزِعُ الْقَلْبَ، وَيَسْتَوْحِشُ عِنْدَمَا يَعْلَمُ أَنَّ اللَّهَ تَعَالَى يَرَى مَا فِيهِ فَيَثْبُتُ الْحَيَاءُ مِنْ اللَّهِ، فَإِذَا دَامَ عَلَى ذَلِكَ زَادَ الْحَيَاءُ وَقَوِيَ .
fayafziʿu al-qalba, wayastawḥishu ʿindamā yaʿlamu ʾanna Allāha taʿālā yarā mā fīhi fayathbutu al-ḥayāʾu min Allāhi, faʾidhā dāma ʿalā dhalika zāda al-ḥayāʾu waqawiya .
The heart is seized with alarm and a sense of awe when it realizes that Allah Almighty sees what lies within it; thus, a sense of modesty before Allah takes root. If one persists in this state, that modesty deepens and strengthens.
قُلْت : فَاَلَّذِي يُولَدُ الْحَيَاءَ مَا هُوَ؟
qult : fa-lladhī yūladu al-ḥayāʾa mā huwa?
I asked: "What is it that gives rise to this modesty?"
قَالَ : الْفَزْعُ مِنْ أَنْ يَكُونَ اللَّهُ تَعَالَى عَنْهُ مُعْرِضًا، وَلَهُ مَاقَتًا، وَعَنْ فِعْلِهِ غَيْرُ رَاضٍ .
qāla : al-fazʿu min ʾan yakūna Allāhu taʿālā ʿanhu muʿriḍan, walahu māqatan, waʿan fiʿlihi ghayru rāḍin .
He replied: "The dread that Allah Almighty might be turning away from him, detesting him, or displeased with his actions."
قُلْت : فَمَا الْغَالِبُ عَلَى قَلْبِ الْمُسْتَحْيِي مِنْ رَبِّهِ؟
qult : famā al-ghālibu ʿalā qalbi al-mustaḥyī min rabbihi?
I asked: "What state prevails in the heart of one who feels modesty before his Lord?"
قَالَ : إجْلَالُ رُؤْيَةِ مَنْ يَرَاهُ فَحِينَئِذٍ يُهَابُ اللَّهُ عَزَّ وَجَلَّ، وَيَسْتَحْيِي مِنْهُ .
qāla : ʾjlālu ruʾyati man yarāhu faḥīnaʾidhin yuhābu Allāhu ʿazza wajalla, wayastaḥyī minhu .
He replied: "A profound reverence arising from the awareness that He is watching; in that moment, one stands in awe of Allah—Mighty and Majestic—and feels modesty before Him."
قَالَ أَبُو سَعِيدٍ رَحِمَهُ اللَّهُ تَعَالَى : سَمِعْتُ بَعْضَ الْمُرِيدِينَ سَأَلَ بَعْضَ أَهْلِ الْمَعْرِفَةِ قَالَ مَا عَلَامَةُ هَيْبَةِ اللَّهِ فِي قَلْبِ الْعَارِفِ بِاَللَّهِ ؟
qāla ʾabū saʿīdin raḥimahu Allāhu taʿālā : samiʿtu baʿḍa al-murīdīna saʾala baʿḍa ʾahli al-maʿrifati qāla mā ʿalāmatu haybati Allāhi fī qalbi al-ʿārifi bi-llāhi ?
Abu Sa‘id—may Allah have mercy on him—said: "I heard a spiritual seeker ask a knower of Allah: 'What is the sign of awe for Allah in the heart of the one who truly knows Him?'"
قَالَ : إذَا اسْتَوَى عِنْدَهُ الْأَفْعَى وَالذُّبَابُ .
qāla : ʾdhā astawā ʿindahu al-ʾafʿā wa-dh-dhubābu .
He replied: "When a viper and a fly are viewed as equal in his eyes."
Source page 137 · Unit 361
. قُلْت : فِيمَا يَضْعُفُ الْحَيَاءَ؟
. qult : fīmā yaḍʿufu al-ḥayāʾa?
I asked: "What causes modesty to weaken?"
قَالَ : بِتَرْكِ الْمُحَاسَبَةِ، وَتَرْكَ الْوَرَعِ . .
qāla : bitarki al-muḥāsabati, watarka al-waraʿi . .
He replied: "Neglecting self-examination and abandoning scrupulous piety (wara‘)."
قُلْت : فَكَيْفَ أَحْوَالُ الْمُسْتَحْيِي فِي نَفْسِهِ؟
qult : fakayfa ʾaḥwālu al-mustaḥyī fī nafsihi?
I asked: "What is the inner state of the one who possesses this modesty?"
قَالَ طُولُ الْخُشُوعِ وَدَوَامُ الْإِخْبَاتِ، وَتَنْكَسُ الرَّأْسَ، وَانْحِسَارُ الطَّرَفِ، وَقِلَّةِ النَّظَرِ إلَى السَّمَاءِ، وَكَلَالُ اللِّسَانِ عَنْ كَثِيرٍ مِنْ الْكَلَامِ، وَالْفَزْعِ مِنْ التَّكَشُّفِ فِي الْخَلَاءِ، وَتَرْكَ الْعَبَثِ وَالضَّحِكِ وَالْحَيَاءِ عِنْدَ إتْيَانِ مَا أَبَاحَهُ اللَّهُ، فَكَيْفَ بِذِكْرِ عَارِضٍ مِمَّا نَهَى اللَّهُ تَعَالَى عَنْهُ !!
qāla ṭūlu al-khushūʿi wadawāmu al-ʾikhbāti, watankasu ar-raʾsa, wānḥisāru aṭ-ṭarafi, waqillati an-naẓari ʾlā as-samāʾi, wakalālu al-lisāni ʿan kathīrin min al-kalāmi, wa-l-fazʿi min at-takashshufi fī al-khalāʾi, watarka al-ʿabathi wa-ḍ-ḍaḥiki wa-l-ḥayāʾi ʿinda ʾtyāni mā ʾabāḥahu Allāhu, fakayfa bidhikri ʿāriḍin mimmā nahā Allāhu taʿālā ʿanhu !!
He replied: "Prolonged humility and constant submissiveness; the head bowed low; the gaze lowered; rarely looking up at the sky; the tongue faltering to speak at length; dreading exposure even in private; refraining from idle play and laughter; and feeling modesty even when engaging in what Allah has permitted—let alone when considering something Allah Almighty has forbidden!"
وَالنَّاسُ يَتَفَاوَتُونَ فِي الْحَيَاءِ عَلَى قَدْرِ قُرْبِ اللَّهِ تَعَالَى مِنْهُمْ، وَقَرْبَهُمْ مِنْهُ .
wa-n-nāsu yatafāwatūna fī al-ḥayāʾi ʿalā qadri qurbi Allāhi taʿālā minhum, waqarbahum minhu .
People vary in their degree of modesty according to the closeness of Allah Almighty to them, and their closeness to Him.
١٢ الصدق في معرفة نعم الله والشكر له
Source page 138 · Unit 366
نَعَمْ اللَّهُ تَعَالَى، وَالشُّكْرُ لَهُ قَالَ اللَّهُ عَزَّ وَجَلَّ : وَلَقَدْ كَرَّمْنَا بَنِي عَادِمٍ وَحَمَلْنَاهُمْ فِي الْبِرِّ وَالْبَحْرِ وَرِزْقَنِهِمْ مِنْ الطَّيِّبَاتِ وَفَضْلْنَهُمْ عَلَى كَثِيرٍ مِمَّنْ خَلَقْنَا تَفْضِيلًا [الْإِسْرَاءَ: ۷۰] وَقَالَ تَعَالَى: ﴿وَإِنْ تَعَدُّوا نَعَمْتَ اللَّهَ لَا تَحْصُوهَا ﴾ [إِبْرَاهِيمَ: ٣٤]،
naʿam Allāhu taʿālā, wa-sh-shukru lahu qāla Allāhu ʿazza wajalla : walaqad karramnā banī ʿādimin waḥamalnāhum fī al-birri wa-l-baḥri warizqanihim min aṭ-ṭayyibāti wafaḍlnahum ʿalā kathīrin mimman khalaqnā tafḍīlan [al-ʾisrāʾa: 70] waqāla taʿālā: “waʾin taʿaddūā naʿamta Allāha lā taḥṣūhā ” [ʾibrāhīma: 34],
Allah the Exalted’s blessings and gratitude towards Him. Allah—Mighty and Majestic is He—said: "We have certainly honored the children of Adam and carried them on the land and the sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference" [Al-Isra: 70]. And the Exalted said: "And if you should count the favors of Allah, you could not enumerate them" [Ibrahim: 34].
وَقَالَ: ﴿ اذْكُرُوا نِعْمَتِي الَّتِي أَنْعَمْتُ عَلَيْكُمْ [الْبُقَرَةَ: ٤٠] ، فَإِذَا أَفَاقَ الْعَبْدُ مِنْ الْغَفْلَةِ، فَكُرٌ وَنَظَرَ إِلَى نِعَمِ اللَّهِ تَعَالَى عَلَيْهِ، وَتَكَامُلُهَا قَدِيمًا وَحَدِيثًا.
waqāla: “ adhkurūā niʿmatī allatī ʾanʿamtu ʿalaykum [al-buqarata: 40] , faʾidhā ʾafāqa al-ʿabdu min al-ghaflati, fakurun wanaẓara ʾilā niʿami Allāhi taʿālā ʿalayhi, watakāmuluhā qadīman waḥadīthan.
And He said: "Remember My favor which I have bestowed upon you" [Al-Baqarah: 40]. When the servant awakens from heedlessness, he reflects upon and contemplates the blessings Allah the Exalted has bestowed upon him—both those of the past and those of the present.
فَأَمَّا نَعَمُهُ الْقَدِيمَةُ فَذَكَرَهُ لَك قَبْلَ أَنْ تَكَ شَيْئًا، وَمَا خَصَّكَ بِهِ مِنْ تَوْحِيدِهِ، وَالْإِيمَانِ بِهِ وَالْمَعْرِفَةُ لَهُ، فَأَجْرَى بِاسْمِك الْقَلَمَ فِي اللَّوْحِ الْمَحْفُوظِ مُسْلِمًا ؛
faʾammā naʿamuhu al-qadīmatu fadhakarahu lak qabla ʾan taka shayʾan, wamā khaṣṣaka bihi min tawḥīdihi, wa-l-ʾīmāni bihi wa-l-maʿrifatu lahu, faʾajrā biāsmik al-qalama fī al-lawḥi al-maḥfūẓi musliman ;
As for His past blessings: His remembrance of you before you were anything at all, and the distinction He granted you regarding His Oneness (Tawhid), faith in Him, and knowledge of Him; for He caused the Pen to record your name in the Preserved Tablet (al-Lawh al-Mahfuz) as a Muslim.
ثُمَّ أَهْلَكَ الْقُرُونُ السَّالِفَةَ، وَجَعَلَكَ فِي شُرَذِمَةٍ مِنْ الْمُؤْمِنِينَ نَاجِيَةً، حَتَّى أَخْرَجَكَ فِي أَمَةٍ وَأَكْرَمُ دَيْنً، وَمِنْ أَمَةِ حَبِيبِهِ مُحَمَّدٌ ، ثُمَّ هَدَاكَ لِلسُّنَّةِ، وَاسْتَعْمَلَكَ بِالشَّرِيعَةِ وَبَاعِدَك مِنْ الزَّيْغِ وَالْأَهْوَاءِ، خَيْرٌ ثُمَّ رَبَاكَ وَكِلاكَ وَغَذَاكَ، حَتَّى وَجَبَتْ عَلَيْك الْأَحْكَامُ.
thumma ʾahlaka al-qurūnu as-sālifata, wajaʿalaka fī shuradhimatin min al-muʾminīna nājiyatan, ḥattā ʾakhrajaka fī ʾamatin waʾakramu daynan, wamin ʾamati ḥabībihi muḥammadun , thumma hadāka lilssunnati, wāstaʿmalaka bi-sh-sharīʿati wabāʿidak min az-zayghi wa-l-ʾahwāʾi, khayrun thumma rabāka wakilāka waghadhāka, ḥattā wajabat ʿalayk al-ʾaḥkāmu.
Then, He caused past generations to pass away while placing you among a saved remnant of believers; He brought you forth within the best nation and the most noble religion—the nation of His beloved, Muhammad—then guided you to the Sunnah, enabled you to practice the Shari'ah, and distanced you from deviation and base desires. Furthermore, He nurtured, protected, and sustained you until the religious obligations became binding upon you.
Source page 139 · Unit 370
فَأَغْفَلَتْ نِعْمَتُهُ وَفُرَّطْتْ فِي حِفْظِ وَصِيَّتِهِ، وَرَكِبْتْ هَوَاكَ مِنْ عُمْرِك حِينًا، وَفِي كُلِّ ذَلِكَ لَا يُكَافِتُك بِإِسَاءَتِكَ، بَلْ يَسْتُرِك، وَيَحْلِمُ عَنْك، وَيَنْظُرُكَ .
faʾaghfalat niʿmatuhu wafurraṭt fī ḥifẓi waṣiyyatihi, warakibt hawāka min ʿumrik ḥīnan, wafī kulli dhalika lā yukāfituk biʾisāʾatika, bal yasturik, wayaḥlimu ʿank, wayanẓuruka .
You disregarded His blessing and neglected to heed His command; for a time, you followed your own whims. Yet, throughout all this, He did not requite your wrongdoing; instead, He shielded you, showed forbearance, and granted you respite.
مِنْ ثَمَّ عَطِفَ عَلَيْك بَعْدَ ذَلِكَ بَعْدَمَا كُنْتُ شُرُودًا، فَأَيْقَظُك مِنْ طَاعَتِك، فَوَهَبَ الْغَفْلَةَ، وَعَرَفَكَ مَا فَاتَكَ مِنْ حَظَكَ لَكَ الْإِنَابَةَ إلَيْهِ، وَأَجْلِسُكَ عَلَى طِيبِ مَرْضَاتِهِ .
min thamma ʿaṭifa ʿalayk baʿda dhalika baʿdamā kuntu shurūdan, faʾayqaẓuk min ṭāʿatik, fawahaba al-ghaflata, waʿarafaka mā fātaka min ḥaẓaka laka al-ʾinābata ʾlayhi, waʾajlisuka ʿalā ṭībi marḍātihi .
Then, after you had strayed far away, He turned back to you in kindness. He awakened you to obedience, dispelled your heedlessness, made you realize the spiritual fortune you had missed, and established you upon the path of His good pleasure.
فَوَجَبَ عَلَيْك الْآنَ شُكِرَ بَعْدَ شَكْرِ!!
fawajaba ʿalayk al-ʾāna shukira baʿda shakri!!
Thus, a succession of thanks is now incumbent upon you!
فَأَيْ نَعْمَاهُ تَحْصِي وَعَلَى أَيِّهَا تُشْكُّرُ؟
faʾay naʿmāhu taḥṣī waʿalā ʾayyihā tushkkuru?
Which of His blessings can you enumerate, and for which of them can you offer thanks?
وَلَا بُدَّ مِنْ مَعْرِفَةِ الشُّكْرِ وَمُبَاشَرَتِهِ .
walā budda min maʿrifati ash-shukri wamubāsharatihi .
It is essential to understand the nature of gratitude and to put it into practice.
وَالشُّكْرُ عَلَى ثَلَاثَةِ وُجُوهٍ شُكْرِ الْقَلْبِ، وَشُكْرِ اللِّسَانِ، وَشُكْرِ الْبَدَنِ .
wa-sh-shukru ʿalā thalāthati wujūhin shukri al-qalbi, washukri al-lisāni, washukri al-badani .
Gratitude takes three forms: gratitude of the heart, gratitude of the tongue, and gratitude of the body.
فَأَمَّا شُكْرُ الْقَلْبِ : فَهُوَ أَنْ تَعْلَمَ أَنَّ النَّعَمَ مِنْ اللَّهِ وَحْدَهُ لَا مِنْ غَيْرِهِ .
faʾammā shukru al-qalbi : fahuwa ʾan taʿlama ʾanna an-naʿama min Allāhi waḥdahu lā min ghayrihi .
Gratitude of the heart means knowing that blessings come from Allah alone, and from no other.
وَأَمَّا شُكْرُ اللِّسَانِ : فَالْحَمْدُ وَالثَّنَاءُ عَلَيْهِ، وَنَشْرُ آلَائِهِ، وَذَكَرَ إحْسَانَهُ .
waʾammā shukru al-lisāni : fa-l-ḥamdu wa-th-thanāʾu ʿalayhi, wanashru ʾālāʾihi, wadhakara ʾḥsānahu .
Gratitude of the tongue consists of praising and extolling Him, proclaiming His bounties, and recounting His acts of kindness.
وَأَمَّا شُكْرُ الْبَدَنِ فَلَا تُسْتَعْمَلُ جَارِحَةً مَنَحَهَا اللَّهُ تَعَالَى، وَأَحْسَنُ خَلْقَهَا فِي مَعْصِيَةٍ، بَلْ تُطِيعُ اللَّهُ تَعَالَى بِهَا .
waʾammā shukru al-badani falā tustaʿmalu jāriḥatan manaḥahā Allāhu taʿālā, waʾaḥsanu khalqahā fī maʿṣiyatin, bal tuṭīʿu Allāhu taʿālā bihā .
Gratitude of the body means not using any limb—which Allah Almighty bestowed and perfectly fashioned—in acts of disobedience; rather, you use it to obey Allah Almighty.
Source page 140 · Unit 379
وَكَذَلِكَ كُلُّ مَا خُوْلَك وَمِلْكُك مِنْ الدُّنْيَا جَعَلْتهُ عَوْنًا لَك عَلَى طَاعَتِهِ، وَلَمْ تَحَوَّلْهُ فِي بَاطِلٍ، وَلَمْ تُنْفِقْهُ فِي سَرَفٍ، ثُمَّ تَبَدَّلَ اللَّهُ - عَزَّ وَجَلَّ ذِكَرَهُ وَعَزَّ جَدِّهُ ـ الْخِدْمَةُ، وَتُعْطِيهُ الْجَهْدُ مِنْ نَفْسِك .
wakadhalika kullu mā khuwlak wamilkuk min ad-dunyā jaʿalthu ʿawnan lak ʿalā ṭāʿatihi, walam taḥawwalhu fī bāṭilin, walam tunfiqhu fī sarafin, thumma tabaddala Allāhu - ʿazza wajalla dhikarahu waʿazza jaddihu al-khidmatu, watuʿṭīhu al-jahdu min nafsik .
Likewise, regarding whatever worldly possessions He has entrusted to your care and ownership: you make them an aid in obeying Him, never diverting them toward falsehood or squandering them in extravagance. You then dedicate your service to Allah—Mighty is His remembrance and exalted is His majesty—offering Him the utmost effort of your own self.
وَهَكَذَا يُرْوَى عَنْ النَّبِيِّ اللَّهِ : أَنَّهُ قَامَ حَتَّى تَوَرَّمَتْ قَدَمَاهُ؟
wahakadhā yurwā ʿan an-nabiyyi Allāhi : ʾannahu qāma ḥattā tawarramat qadamāhu?
Is it not narrated of the Prophet of Allah that he would stand in prayer until his feet became swollen?
فَقِيلَ لَهُ : يَا رَسُولَ اللَّهِ مَا هَذَا التَّعَبُ؟ أَلَيْسَ قَدْ غَفَرَ اللَّهُ لَكَ؟
faqīla lahu : yā rasūla Allāhi mā hadhā at-taʿabu? ʾalaysa qad ghafara Allāhu laka?
He was asked, "O Messenger of Allah, why do you endure such hardship?" Hasn't God forgiven you?
قَالَ: «َأَفَلا أَكُونُ عَبْدًا شُكُورًا » (۱) .
qāla: «ʾafalā ʾakūnu ʿabdan shukūran » (1) .
He said: "Should I not be a grateful servant?" (1)
وَقَالَ اللَّهُ عَزَّ وَجَلَّ : اعْمَلُوا ءَالَ دَاوُد شُكْرًا [سَبأ : ١٣ ] ، وَقَالَ تَعَالَى: ﴿ لَنْ شُكَرْتُمْ لَأَزِيدَنَّكُمْ﴾ [إِبْرَاهِيمَ: ٧].
waqāla Allāhu ʿazza wajalla : aʿmalūā ʾāla dāwud shukran [sabʾ : 13 ] , waqāla taʿālā: “ lan shukartum laʾazīdannakum” [ʾibrāhīma: 7].
Allah—Mighty and Majestic—said: "Work, O family of David, in gratitude" [Saba: 13], and the Exalted said: "If you are grateful, I will surely increase you [in favor]" [Ibrahim: 7].
فَإِذَا بَلَغَ الْعَبْدُ مِنْ الشُّكْرِ اللَّهُ عَزَّ وَجَلَّ غَايَةً انْقَطَعَ فَنَظَرَ، فَإِذَا شَكَرَهُ نِعْمَةً مِنْ اللَّهِ تَعَالَى تَحْتَاجُ إلَى أَنْ يُشْكِرَ اللَّهُ تَعَالَى عَلَيْهَا، إذْ جَعَلَهُ مِنْ الشَّاكِرِينَ فَعَمِلَ عِنْدَ ذَلِكَ فِي شُكْرِ الشُّكْرِ !! ثُمَّ كَادَ يَتَحَيَّرُ ؛
faʾidhā balagha al-ʿabdu min ash-shukri Allāhu ʿazza wajalla ghāyatan anqaṭaʿa fanaẓara, faʾidhā shakarahu niʿmatan min Allāhi taʿālā taḥtāju ʾlā ʾan yushkira Allāhu taʿālā ʿalayhā, ʾdh jaʿalahu min ash-shākirīna faʿamila ʿinda dhalika fī shukri ash-shukri !! thumma kāda yataḥayyaru ;
When the servant reaches the ultimate limit of gratitude toward Allah—Mighty and Majestic—he pauses to reflect. He realizes that his very gratitude is a blessing from Allah the Exalted, requiring him to thank Allah for it—since He made him among the grateful. Consequently, he strives to offer gratitude for that gratitude itself! He then finds himself nearly bewildered;
تَوَاتَرَتْ عَلَيْهِ مِنْ اللَّهِ تَعَالَى الْأَلْطَافَ بِالْبِرِّ وَالْكَرَامَاتِ .
tawātarat ʿalayhi min Allāhi taʿālā al-ʾalṭāfa bi-l-birri wa-l-karāmāti .
for the kindnesses of Allah the Exalted—manifested in benevolence and divine honors—come upon him in rapid succession.
وَبَلَغَنَا أَنَّهُ فِيمَا نَاجَى بِهِ مُوسَى عَلَيْهِ السَّلَامُ رَبُّهُ عَزَّ وَجَلَّ قَالَ: يَا رَبَّ أَمَرْتَنِي بِالشُّكْرِ عَلَى نِعْمَتِكَ، وَإِنَّمَا شُكْرِي إِيَّاكَ نِعْمَةِ نَعَمْكِ ! مِنْ
wabalaghanā ʾannahu fīmā nājā bihi mūsā ʿalayhi as-salāmu rabbuhu ʿazza wajalla qāla: yā rabba ʾamartanī bi-sh-shukri ʿalā niʿmatika, waʾinnamā shukrī ʾiyyāka niʿmati naʿamki ! min
It has reached us that in the intimate discourse between Moses—peace be upon him—and his Lord—Mighty and Majestic—he said: "O Lord, You commanded me to offer gratitude for Your blessing, yet my gratitude to You is itself one of Your blessings!"
Source page 141 · Unit 387
فَأَوْحَى اللَّهُ إلَيْهِ : لَقَدْ عَلِمْت الْعِلْمَ إِذْ عَلِمْت أَنَّ ذَاكَ مِنِّي فَقَدْ شَكَرْتنِي .
faʾawḥā Allāhu ʾlayhi : laqad ʿalimt al-ʿilma ʾidh ʿalimt ʾanna dhāka minnī faqad shakartnī .
So Allah revealed to him: "You have truly attained knowledge; for when you realized that this [gratitude] comes from Me, you have indeed thanked Me."
وَقَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ رَضِيَ اللَّهُ عَنْهُ : ذَكَرَ النِّعْمَةَ شُكْرَهَا، فَدَلَّتْ النِّعَمُ عَلَى مَحَبَّةِ الْمَنْعِمِ!(۱) ص :(٢٠٤)
waqāla ʿumaru bnu ʿabdi al-ʿazīzi raḍiya Allāhu ʿanhu : dhakara an-niʿmata shukrahā, fadallat an-niʿamu ʿalā maḥabbati al-manʿimi!(1) ṣ :(204)
Umar ibn Abd al-Aziz—may Allah be pleased with him—said: "Remembering the blessing is [a form of] gratitude for it; thus, blessings point to the love of the Bestower of blessings!" (1) p. 204
١٣ الصدق في المحبة
Source page 142 · Unit 389
وَقَدْ أَجْمَعَ الْحُكَمَاءُ أَنَّهَا تَسْتَخْرِجُ مِنْ ذِكْرِ النَّعَمِ.
waqad ʾajmaʿa al-ḥukamāʾu ʾannahā tastakhriju min dhikri an-naʿami.
Sages have unanimously agreed that it [gratitude] is elicited through the remembrance of blessings.
وَرَوَى عَنْ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا عَنْ النَّبِيِّ أَنَّهُ قَالَ: «َأَحَبُّوا اللَّهُ لَمَّا يَغْذُوكُمْ مِنْ نَعَمِهِ، وَأَحَبُّونِي لَحِبِّ اللَّهِ وَأَحَبُّوا أَهْلَ بَيْتِي لِحَبِي(۱) .
warawā ʿan abni ʿabbāsin raḍiya Allāhu ʿanhumā ʿan an-nabiyyi ʾannahu qāla: «ʾaḥabbūā Allāhu lammā yaghdhūkum min naʿamihi, waʾaḥabbūnī laḥibbi Allāhi waʾaḥabbūā ʾahla baytī liḥabī(1) .
It is narrated from Ibn Abbas—may Allah be pleased with them both—that the Prophet said: "Love Allah for the blessings with which He nourishes you; love me for the sake of Allah’s love; and love the members of my household for the sake of love for me." (1)
وَقَالَ اللَّهُ عَزَّ وَجَلَّ : ﴿ وَاَلَّذِينَ ءَامِنُوا اشْدِ حَبًّا لِلَّهِ [الْبُقَرَةِ : ١٦٥].
waqāla Allāhu ʿazza wajalla : “ wa-lladhīna ʾāminūā ashdi ḥabban li-llāhi [al-buqarati : 165].
Allah—Mighty and Majestic—said: "But those who believe are stronger in love for Allah" [Al-Baqarah: 165].
وَبَلَغَنِي أَنَّ اللَّهَ عَزَّ وَجَلَّ أَوْحَى إلَى عِيسَى عَلَيْهِ السَّلَامُ: يَا عِيسَى بِحَقِّ أَقُولُ لَك : إنِّي أَحَبُّ إلَى عَبْدِي الْمُؤْمِنِ مِنْ نَفْسِهِ الَّتِي بَيْنَ جَنْبَيْهِ .
wabalaghanī ʾanna Allāha ʿazza wajalla ʾawḥā ʾlā ʿīsā ʿalayhi as-salāmu: yā ʿīsā biḥaqqi ʾaqūlu lak : ʾnnī ʾaḥabbu ʾlā ʿabdī al-muʾmini min nafsihi allatī bayna janbayhi .
It has reached me that Allah—Mighty and Majestic is He—revealed to Jesus (peace be upon him): "O Jesus, I speak the truth to you: I am dearer to My believing servant than his own self that dwells within him."
وَبَلَغَنَا عَنْ الْحَسَنِ الْبَصْرِيِّ رَضِيَ اللَّهُ عَنْهُ أَنَّ نَاسًا قَالُوا عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : يَا رَسُولَ اللَّهِ ! إنَّا نُحِبُّ رَبَّنَا حَبًّا
wabalaghanā ʿan al-ḥasani al-baṣriyyi raḍiya Allāhu ʿanhu ʾanna nāsan qālūā ʿalā ʿahdi rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama : yā rasūla Allāhi ! ʾnnā nuḥibbu rabbanā ḥabban
It has reached us from Al-Hasan al-Basri (may Allah be pleased with him) that some people said during the time of the Messenger of Allah (peace and blessings of Allah be upon him): "O Messenger of Allah! We love our Lord with a love..."
Source page 143 · Unit 394
شَدِيدًا.
shadīdan.
"...that is intense."
فَجَعَلَ اللَّهُ تَعَالَى لِمَحَبَّتِهِ عِلْمًا، وَأَنْزَلَ عَزَّ وَجَلَّ : قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبَعُونِي يُحْبِّبُكُمُ اللَّهُ ﴾ [آلِ عِمْرَانُ : ٣١](١) .
fajaʿala Allāhu taʿālā limaḥabbatihi ʿilman, waʾanzala ʿazza wajalla : qul ʾin kuntum tuḥibbūna Allāha fāttabaʿūnī yuḥbbibukumu Allāhu ” [ʾāli ʿimrānu : 31](1) .
So Allah—Exalted is He—established a sign for this love, and He—Mighty and Majestic is He—revealed: {Say, "If you should love Allah, then follow me, [so] Allah will love you..."} [Al 'Imran: 31].
فَمَنْ صَدَّقَ الْمَحَبَّةَ : اتِّبَاعُ الرَّسُولِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي هَدْيِهِ وَزَهْدَهِ وَأَخْلَاقِهِ وَالتَّأَسِّي بِهِ فِي جَمِيعِ الْأُمُورِ، وَالْإِعْرَاضِ عَنْ الدُّنْيَا وَزُهْرَتِهَا وَبِهِجْتِهَا، فَإِنَّ اللَّهَ عَزَّ وَجَلَّ جَعَلَ مُحَمَّدًا عِلْمًا وَ دَلِيلًا وَحُجَّةً عَلَى أَمَتِهِ .
faman ṣaddaqa al-maḥabbata : attibāʿu ar-rasūli ṣallā Allāhu ʿalayhi wasallama fī hadyihi wazahdahi waʾakhlāqihi wa-t-taʾassī bihi fī jamīʿi al-ʾumūri, wa-l-ʾiʿrāḍi ʿan ad-dunyā wazuhratihā wabihijtihā, faʾinna Allāha ʿazza wajalla jaʿala muḥammadan ʿilman wa dalīlan waḥujjatan ʿalā ʾamatihi .
True love entails following the Messenger (peace and blessings of Allah be upon him) in his guidance, asceticism, and character, and emulating him in all matters, as well as turning away from the world, its allure, and its splendor; for Allah—Mighty and Majestic is He—made Muhammad a sign, a guide, and a proof for his nation.
جَمِيعٌ وَمَنْ صَدَّقَ الْمَحَبَّةَ اللَّهُ تَعَالَى : إيثَارُ مَحَبَّةِ اللَّهِ عَزَّ وَجَلَّ الْأُمُورُ عَلَى نَفْسِك ،وَهَوَاك، وَأَنْ تَبْدَأَ فِي الْأُمُورِ كُلِّهَا بِأَمْرِهِ قَبْلَ أَمْرِ نَفْسِك .
jamīʿun waman ṣaddaqa al-maḥabbata Allāhu taʿālā : ʾythāru maḥabbati Allāhi ʿazza wajalla al-ʾumūru ʿalā nafsik ,wahawāk, waʾan tabdaʾa fī al-ʾumūri kullihā biʾamrihi qabla ʾamri nafsik .
Part of true love for Allah—Exalted is He—is prioritizing the love of Allah—Mighty and Majestic is He—over your own self and your desires, and giving precedence to His command over the dictates of your own self in all matters.
وَبَلَغَنَا أَنَّ مُوسَى عَلَيْهِ السَّلَامُ قَالَ: يَا رَبَّ أَوْصَنِي، قَالَ اللَّهُ عَزَّ وَجَلَّ : أُوصِيكَ بِي. قَالَ يَا رَبُّ! كَيْفَ تَوْصِينِي بِكَ ؟
wabalaghanā ʾanna mūsā ʿalayhi as-salāmu qāla: yā rabba ʾawṣanī, qāla Allāhu ʿazza wajalla : ʾūṣīka bī. qāla yā rabbu! kayfa tawṣīnī bika ?
It has reached us that Moses (peace be upon him) said: "O Lord, give me a commandment." Allah—Mighty and Majestic is He—said: "I command you regarding Myself." He asked: "O Lord! How do You command me regarding Yourself?"
قَالَ : لَا يُعْرِضُ لَكَ أَمْرَانِ أَحَدُهُمَا لِي، وَالْآخَرُ لِنَفْسِك، إِلَّا آثَرَتْ مَحَبَّتِي عَلَى هَوَاكَ.
qāla : lā yuʿriḍu laka ʾamrāni ʾaḥaduhumā lī, wa-l-ʾākharu linafsik, ʾillā ʾātharat maḥabbatī ʿalā hawāka.
He replied: "Whenever two matters confront you—one for Me and the other for your own self—you must prioritize love for Me over your own desires."
فَالْمُحِبُّ اللَّهُ قَدْ جَعَلَ ذِكْرَ اللَّهِ تَعَالَى بِقَلْبِهِ وَلِسَانِهِ فَرْضًا عَلَى نَفْسِهِ، فَهُوَ يَتَفَرَّغُ مِنْ الْغَفْلَةِ، وَيَسْتَغْفِرُ [اللَّه] مِنْهَا، وَكَذَلِكَ جَوَارِحُهُ إِنَّمَا وَقَفَ لِخِدْمَةٍ مِنْ أَحَبَّهِ . هِيَ
fa-l-muḥibbu Allāhu qad jaʿala dhikra Allāhi taʿālā biqalbihi walisānihi farḍan ʿalā nafsihi, fahuwa yatafarraghu min al-ghaflati, wayastaghfiru [Allāh] minhā, wakadhalika jawāriḥuhu ʾinnamā waqafa likhidmatin min ʾaḥabbahi . hiya
The one who loves God has made the remembrance of God Almighty—with both heart and tongue—an obligation upon himself; he frees himself from heedlessness and seeks forgiveness for it. Likewise, he has dedicated his very limbs to the service of the One he loves.
Source page 144 · Unit 401
فَهُوَ غَيْرُ سَاهٍ وَلَا لَاءً، وَإِنَّمَا هُمَّهُ : أَنْ يَرْضِيَ مِنْ أَحَبَّهِ، فَقَدْ بَذَلَ الْمَجْهُودُ فِي مُوَافَقَتِهِ فِي أَدَاءِ فَرَائِضِهِ، وَاجْتِنَابِ مَنَاهِيهِ فَهُوَ مُتَزَيِّنٌ لَهُ بِكُلِّ طَاقَتِهِ، حَذَرًا مِنْ أَنْ يَأْتِيَ عَلَيْهِ أَمْرٌ يَسْقِطُهُ مِنْ عَيْنٍ مِنْ أَحَبَّهِ .
fahuwa ghayru sāhin walā lāʾan, waʾinnamā hummahu : ʾan yarḍiya min ʾaḥabbahi, faqad badhala al-majhūdu fī muwāfaqatihi fī ʾadāʾi farāʾiḍihi, wājtinābi manāhīhi fahuwa mutazayyinun lahu bikulli ṭāqatihi, ḥadharan min ʾan yaʾtiya ʿalayhi ʾamrun yasqiṭuhu min ʿaynin min ʾaḥabbahi .
He is neither absent-minded nor negligent; his sole concern is to please the One he loves. He exerts every effort to align himself with the Beloved’s will by performing His obligatory commands and shunning His prohibitions. He adorns himself [with virtue] to the best of his ability, ever wary of committing any act that might cause him to fall from the Beloved’s favor.
وَهَكَذَا رُوِيَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ غَيْرِ طَرِيقٍ أَنَّهُ قَالَ: «َيَقُولُ اللَّهُ عَزَّ وَجَلَّ : مَا تَقَرَّبُ إلَيَّ عَبْدِي بِمِثْلِ أَدَاءِ مَا افْتُرَضَ عَلَيْهِ، وَلَا يَزَالُ يَتَقَرَّبُ إلَيَّ بِالنَّوَافِلِ حَتَّى أَحَبَّهُ، فَإِذَا أَحْبَبْتْهُ، كُنْت لَهُ سَمْعًا، وَبَصْرًا، وَيْدًا، وَمُؤَيِّدًا، دَعَانِي وَنَصَّحَ لِي فَنَصِحَتْ لَهُ (۱).
wahakadhā ruwiya ʿan an-nabiyyi ṣallā Allāhu ʿalayhi wasallama min ghayri ṭarīqin ʾannahu qāla: «yaqūlu Allāhu ʿazza wajalla : mā taqarrabu ʾlayya ʿabdī bimithli ʾadāʾi mā afturaḍa ʿalayhi, walā yazālu yataqarrabu ʾlayya bi-n-nawāfili ḥattā ʾaḥabbahu, faʾidhā ʾaḥbabthu, kunt lahu samʿan, wabaṣran, waydan, wamuʾayyidan, daʿānī wanaṣṣaḥa lī fanaṣiḥat lahu (1).
Thus, it has been narrated from the Prophet (peace and blessings be upon him) through various chains of transmission that he said: "God—Mighty and Majestic is He—says: 'My servant draws not near to Me with anything more beloved to Me than the performance of what I have made obligatory upon him. And My servant continues to draw near to Me through voluntary acts of worship until I love him; and when I love him, I become his hearing, his sight, his hand, and his support. If he calls upon Me, I answer him; if he seeks My counsel, I counsel him.'"
فَأَجْبَتْهُ، فَعَلَامَةُ الْمُحِبِّ الْمُوَافَقَةِ لِلْمَحْبُوبِ، وَالتَّجَارِي مَعَ طَرُقَاتِهِ فِي كُلِّ الْأُمُورِ، وَالتَّقَرُّبِ إلَيْهِ بِكُلِّ حِيلَةٍ، وَالْهَرَبُ مِنْ كُلِّ مَا لَا يُعَيِّنُهُ عَلَى مَذْهَبِهِ .
faʾajbathu, faʿalāmatu al-muḥibbi al-muwāfaqati lilmaḥbūbi, wa-t-tajārī maʿa ṭaruqātihi fī kulli al-ʾumūri, wa-t-taqarrubi ʾlayhi bikulli ḥīlatin, wa-l-harabu min kulli mā lā yuʿayyinuhu ʿalā madhhabihi .
So I answered him: The sign of the lover is conformity with the Beloved, following His ways in all matters, drawing near to Him by every possible means, and shunning anything that does not aid one in His path.
قُلْت : فَالْمَحَبَّةُ عَلَى قَدْرِ النِّعَمِ؟
qult : fa-l-maḥabbatu ʿalā qadri an-niʿami?
I asked: "Is love, then, proportionate to the blessings received?"
قَالَ : الْمَحَبَّةُ بَدَؤُهَا مِنْ ذِكْرِ النَّعَمِ، ثُمَّ عَلَى قَدْرِ الْمُنْعِمِ، [ثم] عَلَى قَدْرِ مَا يَسْتَحِقُّ ؛
qāla : al-maḥabbatu badaʾuhā min dhikri an-naʿami, thumma ʿalā qadri al-munʿimi, [thm] ʿalā qadri mā yastaḥiqqu ;
He replied: "Love begins with the remembrance of blessings; then it is measured by the stature of the Bestower of blessings, and [then] by the extent of what He deserves."
لِأَنَّ الْمُحِبَّ اللَّهُ تَعَالَى يُحِبُّ اللَّهُ تَعَالَى عِنْدَ النَّعْمِ، وَعِنْدَ فَقْدِهَا، وَعَلَى كُلِّ حَالٍ - حَبًّا صَحِيحًا مَنْعَهُ أَوْ أَعْطَاهُ أَوْ ابْتِلَاهُ أَوْ عَافَاهُ فَالْمَحَبَّةُ لَازِمَةٌ لِقَلْبِهِ عَلَى حَالَةٍ وَاحِدَةٍ فِي الْعَقْدِ ثُمَّ هِيَ إلَى الزِّيَادَةِ أَقْرَبُ.
liʾanna al-muḥibba Allāhu taʿālā yuḥibbu Allāhu taʿālā ʿinda an-naʿmi, waʿinda faqdihā, waʿalā kulli ḥālin - ḥabban ṣaḥīḥan manʿahu ʾaw ʾaʿṭāhu ʾaw abtilāhu ʾaw ʿāfāhu fa-l-maḥabbatu lāzimatun liqalbihi ʿalā ḥālatin wāḥidatin fī al-ʿaqdi thumma hiya ʾlā az-ziyādati ʾaqrabu.
For the one who loves Allah the Exalted loves Him—truly and steadfastly—whether in times of blessing or in times of deprivation, and in every circumstance; whether Allah withholds, bestows, tests, or grants well-being. This love remains constant in the heart’s conviction, tending ever toward increase.
Source page 145 · Unit 407
وَلَوْ كَانَتْ عَلَى قَدْرِ النَّعَمِ، لَنَقْصَتْ الْمَحَبَّةُ إذَا نَقَصَتْ النَّعَمُ فِي وَقْتِ الشَّدَائِدِ وَوُقُوعِ الْبَلَاءِ، لَكِنَّ الْمُحِبَّ اللَّهُ تَعَالَى الَّذِي وَلَهُ عَقْلُهُ بِرَبِّهِ وَاشْتَغَلَ بِرِضَاهُ، فَكَانَ فِي شُكْرِهِ اللَّهُ وَذَكَرَهُ حِيرَانِ كَأَنَّهُ لَيْسَتْ نِعْمَةً عَلَى أَحَدٍ إلَّا عَلَيْهِ، وَهِيَ وَهُوَ مَشْغُولٌ بِحَبِّهِ اللَّهُ عَزَّ وَجَلَّ عَنْ كُلِّ الْخُلْقِ، وَقَدْ أَسْقَطَتْ الْمَحَبَّةُ اللَّهُ تَعَالَى عَنْ قَلْبِهِ الْكِبَرُ،
walaw kānat ʿalā qadri an-naʿami, lanaqṣat al-maḥabbatu ʾdhā naqaṣat an-naʿamu fī waqti ash-shadāʾidi wawuqūʿi al-balāʾi, lakinna al-muḥibba Allāhu taʿālā alladhī walahu ʿaqluhu birabbihi wāshtaghala biriḍāhu, fakāna fī shukrihi Allāhu wadhakarahu ḥīrāni kaʾannahu laysat niʿmatan ʿalā ʾaḥadin ʾllā ʿalayhi, wahiya wahuwa mashghūlun biḥabbihi Allāhu ʿazza wajalla ʿan kulli al-khulqi, waqad ʾasqaṭat al-maḥabbatu Allāhu taʿālā ʿan qalbihi al-kibaru,
Were love merely commensurate with blessings, it would diminish when blessings wane during hardships or trials. Yet, the lover of Allah the Exalted—whose mind is captivated by his Lord and whose focus is entirely on His pleasure—is so absorbed in gratitude and remembrance that he feels as though the blessings belong to him alone. He is preoccupied with the love of Allah—Mighty and Majestic—to the exclusion of all creation. Indeed, this love has purged his heart of arrogance,
وَالْغَلَّ، وَالْحَسَدُ وَالْبَغْيَ، وَكَثِيرًا مِمَّا يَعْنِيهِ مِنْ أَمْرِ الدُّنْيَا مِنْ مَصْلَحَةٍ، فَكَيْفَ يَذْكُرُ مَا لَا يَعْنِيهِ ؟ ! .
wa-l-ghalla, wa-l-ḥasadu wa-l-baghya, wakathīran mimmā yaʿnīhi min ʾamri ad-dunyā min maṣlaḥatin, fakayfa yadhkuru mā lā yaʿnīhi ? ! .
malice, envy, and transgression, as well as many worldly concerns that do not truly pertain to him; how, then, could he dwell upon matters that do not concern him?
قَالَ بَعْضُ الْحُكَمَاءِ (١) مَنْ أُعْطِيَ مِنْ الْمَحَبَّةِ شَيْئًا فَلَمْ يُعْطِ مِثْلُهُ مِنْ الْخَشْيَةِ فَهُوَ مَخْدُوعٌ.
qāla baʿḍu al-ḥukamāʾi (1) man ʾuʿṭiya min al-maḥabbati shayʾan falam yuʿṭi mithluhu min al-khashyati fahuwa makhdūʿun.
A sage once said: "Whoever is granted a measure of love but not a corresponding measure of awe is deluded."
وَرُوِيَ عَنْ الْفُضَيْلِ بْنِ عِيَاضٍ رَحِمَهُ اللَّهُ تَعَالَى أَنَّهُ قَالَ : الْحَبُّ أَفْضَلُ مِنْ الْخَوْفِ.
waruwiya ʿan al-fuḍayli bni ʿiyāḍin raḥimahu Allāhu taʿālā ʾannahu qāla : al-ḥabbu ʾafḍalu min al-khawfi.
It is narrated that Al-Fudayl ibn ‘Iyad—may Allah have mercy on him—said: "Love is superior to fear."
وَحَدَّثَنَا إِسْمَاعِيلُ بْنُ مُحَمَّدٍ قَالَ : حَدَّثَنِي زُهَيْرٌ الْبَصْرِيُّ قَالَ: لَقِيتُ شَعْوَانَةُ (۲) ، فَقَالَتْ لِي : مَا أَحْسَنُ طَرِيقَتُكَ ! إِلاَّ أَنَّك تُنْكِرُ الْمَحَبَّةَ! قُلْتُ مَا أَنْكَرَهَا؟ . فَقَالَتْ لِي : أَتُحَبُّ
waḥaddathanā ʾismāʿīlu bnu muḥammadin qāla : ḥaddathanī zuhayrun al-baṣriyyu qāla: laqītu shaʿwānatu (2) , faqālat lī : mā ʾaḥsanu ṭarīqatuka ! ʾilāa ʾannak tunkiru al-maḥabbata! qultu mā ʾankarahā? . faqālat lī : ʾatuḥabbu
Isma‘il ibn Muhammad narrated to us, saying: Zuhayr al-Basri told me: "I met Sha‘wanah, and she said to me: 'How excellent your path is! Yet, you deny love!' I asked: 'How do I deny it?' She said to me: 'Do you love
Source page 146 · Unit 412
رَبِّك ؟ . فَقُلْت : نَعَمْ؟
rabbik ? . faqult : naʿam?
your Lord?' I replied: 'Yes.'"
قَالَتْ : فَكَيْفَ تَخَافُ أَلا يُحِبُّك وَأَنْتَ تُحِبُّهُ ؟!
qālat : fakayfa takhāfu ʾalā yuḥibbuk waʾanta tuḥibbuhu ?!
She said: "How can you fear that He might not love you, when you love Him?"
قُلْتُ أَنَا أَحِبُّهُ لَمَّا ،أَولَانِي وَمَا بِدَأْنِي مِنْ مَعْرِفَتِهِ يُحِبُّنِي لَمَّا كَسَبَتْ.
qultu ʾanā ʾaḥibbuhu lammā ,ʾawlānī wamā bidaʾnī min maʿrifatihi yuḥibbunī lammā kasabat.
I replied: "I love Him for the favors He bestowed upon me and for the fact that He initiated the acquaintance; whereas He loves me for what I have earned [through my deeds]."
فَغَشِيَ وَنَعَمَهُ، وَلِيُّ ذُنُوبٍ أَخَافَ أَنْ لَا عَلَيْهَا، ثُمَّ أَفَاقَتْ فَقَالَتْ : زه (۱) .
faghashiya wanaʿamahu, waliyyu dhunūbin ʾakhāfa ʾan lā ʿalayhā, thumma ʾafāqat faqālat : zh (1) .
She was overcome with emotion, then said: "Indeed, He has showered me with blessings, yet I have sins for which I fear the consequences." Then she recovered and said: "Enough."
قَالَ أَبُو سَعْیدٍ رَحِمَهُ اللَّهُ تَعَالَى مَا أَحْسَنَ مَا قَالَ هَذَا الرَّجُلُ! هَذَا كَلَامٌ صَحِيحٌ !! .
qāla ʾabū saʿydin raḥimahu Allāhu taʿālā mā ʾaḥsana mā qāla hadhā ar-rajulu! hadhā kalāmun ṣaḥīḥun !! .
Abu Sa‘id—may Allah Almighty have mercy on him—said: "How beautifully this man spoke! These are true words!"
قَالَ أَبُو سَعِيدٍ قَدْسَ اللَّهُ رَوحَهُ قَالَ رَجُلٌ مِنْ رُفَعَاءَ الْبُدَلاءِ : مَنْ يُحِبُّ اللَّهُ كَثِيرٌ ، [ وَلَكِنَّ] الشَّأْنَ فِيمَنْ يُحِبُّهُ اللَّهُ. وَبِاَللَّهِ التَّوْفِيقُ .
qāla ʾabū saʿīdin qadsa Allāhu rawḥahu qāla rajulun min rufaʿāʾa al-budalāʾi : man yuḥibbu Allāhu kathīrun , [ walakinna] ash-shaʾna fīman yuḥibbuhu Allāhu. wabiāalllahi at-tawfīqu .
Abu Sa‘id—may Allah sanctify his soul—said that a man among the noble Budala’ (a rank of the righteous) said: "Many are those who love Allah, [but] the true matter lies in who is loved by Allah." And success comes from Allah.
وَفِي هَذَا بَلَاغٌ لِمَنْ أَعَانَهُ اللَّهُ تَعَالَى، وَسَدَدَهُ وَمَا بَقِيَ مِنْ صِفَاتِ الْمُحَبِّينَ أَكْثَرُ ! (٢)
wafī hadhā balāghun liman ʾaʿānahu Allāhu taʿālā, wasadadahu wamā baqiya min ṣifāti al-muḥabbīna ʾaktharu ! (2)
In this, there is a sufficient lesson for whomever Allah Almighty aids and guides; yet the remaining attributes of those who love [Him] are far more numerous!
١٤ الصدق في الرضا عن الله
Source page 147 · Unit 419
قَالَ اللَّهُ عَزَّ وَجَلَّ: ﴿ فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يَحْكُمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجًا مِمَّا قَضَيْتُ وَيُسْلِّمُوا سُلِيمًا [النِّسَاءُ : ٦٥] .
qāla Allāhu ʿazza wajalla: “ falā warabbika lā yuʾminūna ḥattā yaḥkumūka fīmā shajara baynahum thumma lā yajidūā fī ʾanfusihim ḥarajan mimmā qaḍaytu wayusllimūā sulīman [an-nisāʾu : 65] .
Allah—Mighty and Majestic—said: {But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.} [An-Nisa: 65]
قَالَ بَعْضُ الْعُلَمَاءِ رَحِمَهُمُ اللَّهُ تَعَالَى : مَا شَهِدَ اللَّهُ تَعَالَى لَهُمْ بِالْإِيمَانِ حِينَ لَمْ يَرْضَوْا بِحُكْمِ نَبِيِّهِ، فَكَيْفَ إِذَا لَمْ يَرْضَوْا بِحُكْمِهِ عَزَّ وَجَلَّ؟!!
qāla baʿḍu al-ʿulamāʾi raḥimahumu Allāhu taʿālā : mā shahida Allāhu taʿālā lahum bi-l-ʾīmāni ḥīna lam yarḍawā biḥukmi nabiyyihi, fakayfa ʾidhā lam yarḍawā biḥukmihi ʿazza wajalla?!!
Some scholars—may Allah Almighty have mercy on them—said: "Allah Almighty did not attest to their faith when they were not pleased with the judgment of His Prophet; so what, then, if they are not pleased with the judgment of Him—Mighty and Majestic—Himself?"
قُلْت : فَمَا عَلَامَةُ الرِّضَا فِي الْقَلْبِ، وَمَا مَوْجُودُهُ؟!.
qult : famā ʿalāmatu ar-riḍā fī al-qalbi, wamā mawjūduhu?!.
I asked: "What is the sign of contentment in the heart, and what is its manifestation?"
قَالَ : سُرُورُ الْقَلْبِ بِمَرِّ الْقَضَاءِ .
qāla : surūru al-qalbi bimarri al-qaḍāʾi .
He replied: "The heart’s joy in the face of a bitter decree."
وَقَالَ بَعْضُهُمْ : الرِّضَا تُلْقِّي الْمَصَائِبُ بِالرَّجَاءِ وَالْبَشَرِ.
waqāla baʿḍuhum : ar-riḍā tulqqī al-maṣāʾibu bi-r-rajāʾi wa-l-bashari.
And some said: "Contentment is receiving calamities with hope and a cheerful countenance."
وَرُوِيَ عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ قَالَ : كُنْت خَادِمُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَمَا قَالَ لِي لِشَيْءٍ قَطُّ : لَمْ فَعَلْت، أَوْ أَلَا فَعَلْت !
waruwiya ʿan ʾanasi bni mālikin raḍiya Allāhu ʿanhu ʾannahu qāla : kunt khādimu an-nabiyya ṣallā Allāhu ʿalayhi wasallama , famā qāla lī lishayʾin qaṭṭu : lam faʿalt, ʾaw ʾalā faʿalt !
It is narrated from Anas bin Malik (may Allah be pleased with him) that he said: "I was a servant to the Prophet (peace and blessings of Allah be upon him), and he never once said to me regarding anything: 'Why did you do this?' or 'Why did you not do that?'"
إنَّمَا كَانَ يَقُولُ : كَذَا قَضَى وَكَذَا قَدْرَ» (1) .
ʾnnamā kāna yaqūlu : kadhā qaḍā wakadhā qadra» (1) .
"He would only say: 'Thus it was decreed, and thus it was ordained'" (1).
Source page 148 · Unit 426
وَرُوِيَ عَنْ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ قَالَ : مَا أُبَالِي عَلَى أَيِّ حَالٍ أَصْبَحْت أَوْ أَمْسِيْت، عَلَى مَا أَحَبُّ أَوْ عَلَى مَا أُكْرَهَ، لِأَنِّي لَا أَدْرِي أَيُّهُمَا خَيْرٌ لِي.
waruwiya ʿan ʿumara bni al-khaṭṭābi raḍiya Allāhu ʿanhu ʾannahu qāla : mā ʾubālī ʿalā ʾayyi ḥālin ʾaṣbaḥt ʾaw ʾamsiyt, ʿalā mā ʾaḥabbu ʾaw ʿalā mā ʾukraha, liʾannī lā ʾadrī ʾayyuhumā khayrun lī.
It is narrated from Umar bin Al-Khattab (may Allah be pleased with him) that he said: "I do not care in what state I wake up or go to sleep—whether in a state I love or one I dislike—for I do not know which of the two is better for me."
وَقَالَ عُمَرُ أَيْضًا لَوْ أَنَّ الصَّبْرَ وَالشُّكْرَ بَعِيرَانَ لِي مَا أُبَالِي عَلَى أَيِّهِمَا رَكِبْت.
waqāla ʿumaru ʾayḍan law ʾanna aṣ-ṣabra wa-sh-shukra baʿīrāna lī mā ʾubālī ʿalā ʾayyihimā rakibt.
Umar also said: "If Patience and Gratitude were two riding camels, I would not care which of the two I rode."
فَهَذَا يَدُلُّكُ عَلَى الرِّضَا مِنْ قَوْلِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ، لِأَنَّ الصَّبْرَ لَا يَكُونُ إلَّا عَلَى مَا يُكْرَهُ وَالشُّكْرُ لَا يَكُونُ إلَّا عَلَى مَا يُحِبُّ، فَقَالَ: لَا أُبَالِي أَيُّهُمَا وَقَعَ لِي، وَذَلِكَ لِاسْتِوَاءِ الْحَالَيْنِ عِنْدَهُ وَيُرْوَى عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ قَالَ: حُبْذًا الْمَكْرُوهَاتِ وَأَيِّمَ اللَّهِ مَا هُوَ إلَّا الْغِنَى وَالْفَقْرُ،
fahadhā yadulluku ʿalā ar-riḍā min qawli ʿumara raḍiya Allāhu ʿanhu, liʾanna aṣ-ṣabra lā yakūnu ʾllā ʿalā mā yukrahu wa-sh-shukru lā yakūnu ʾllā ʿalā mā yuḥibbu, faqāla: lā ʾubālī ʾayyuhumā waqaʿa lī, wadhalika liāstiwāʾi al-ḥālayni ʿindahu wayurwā ʿan ʿabdi Allāhi bni masʿūdin raḍiya Allāhu ʿanhu ʾannahu qāla: ḥubdhan al-makrūhāti waʾayyima Allāhi mā huwa ʾllā al-ghinā wa-l-faqru,
This statement by Umar (may Allah be pleased with him) illustrates the concept of Rida (contentment with the Divine Decree), for patience is exercised only regarding what is disliked, while gratitude is expressed only regarding what is loved; yet he said, "I do not care which of the two befalls me," because both states were equal in his view. It is narrated from Abdullah bin Mas'ud (may Allah be pleased with him) that he said: "How welcome are the things that are disliked! By Allah, they are nothing but wealth and poverty..."
وَإِنْ حَقَّ كُلُّ وَاحِدٍ مِنْهُمَا لِوَاجِبٍ إنْ كَانَ الْغِنَى، فَإِنَّ فِيهِ الْبَذْلُ عَطْفً، وَإِنْ كَانَ الْفَقْرُ، فَإِنَّ فِيهِ الصَّبْرُ .
waʾin ḥaqqa kullu wāḥidin minhumā liwājibin ʾn kāna al-ghinā, faʾinna fīhi al-badhlu ʿaṭfan, waʾin kāna al-faqru, faʾinna fīhi aṣ-ṣabru .
"...and the due right of each must be fulfilled: if it is wealth, it entails generosity and kindness; if it is poverty, it entails patience."
وَاَللَّهِ مَا قَالَ لِي أَفّ قَط، وَلَا قَالَ لِشَيْءٍ لَمْ فَعَلْت كَذَا، وَهَلَّا فَعَلْت كَذَا؟».
wa-llāhi mā qāla lī ʾaff qaṭ, walā qāla lishayʾin lam faʿalt kadhā, wahallā faʿalt kadhā?».
"By Allah, he never said 'Uff' [an expression of annoyance] to me, nor did he ever say regarding anything: 'Why did you do such-and-such?' or 'Why did you not do such-and-such?'"
اُنْظُرْ رِوَايَاتِ الْحَدِيثِ فِي «َجَامِعِ الْأُصُولِ»ِ رَقِّمَ (۸۸۳۱) .
aunẓur riwāyāti al-ḥadīthi fī «jāmiʿi al-ʾuṣūli» raqqima (8831) .
See the narrations of the Hadith in Jami' al-Usul, no. (8831).
أَمَّا قَوْلُهُ : (إنَّمَا كَانَ يَقُولُ : كَذَا قَضَى وَكَذَا قَدْرَ») فَقَدْ ذَكَرَهُ الْإِمَامُ ابْنُ الْقَيِّمِ فِي الْمَدَارِجِ) (۱ : ١٩٦) دون عَزْو .
ʾammā qawluhu : (ʾnnamā kāna yaqūlu : kadhā qaḍā wakadhā qadra») faqad dhakarahu al-ʾimāmu abnu al-qayyimi fī al-madāriji) (1 : 196) dwn ʿazw .
As for his statement ("He would only say: 'Thus it was decreed, and thus it was ordained'"), Imam Ibn al-Qayyim mentioned it in Madarij al-Salikin (1:196) without attribution.
Source page 149 · Unit 433
فِي الصِّدْقِ فِي الرِّضَا وَقَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ رَضِيَ اللَّهُ عَنْهُ : أَصْبَحْت وَمَا لِي الْأُمُورُ مِنْ اخْتِيَارِ (۱).
fī aṣ-ṣidqi fī ar-riḍā waqāla ʿumaru bnu ʿabdi al-ʿazīzi raḍiya Allāhu ʿanhu : ʾaṣbaḥt wamā lī al-ʾumūru min akhtiyāri (1).
Regarding sincerity in contentment (Rida), Umar bin Abdul Aziz (may Allah be pleased with him) said: "I have awakened with no choice of my own regarding any matter" (1).
وَقَالَ بَعْضُهُمْ : وَمَالِي مِنْ النِّعَمِ سِوَى مَوَاقِعِ الْقَدْرِ فِي كَائِنَا مَا كَانَ، وَكَانَ قَدْ سَقِيَ السُّم، فَقِيلَ لَهُ : تَعَالَجٌ، فَقَالَ: لَوْ عَلِمْت أَنَّ شَفَائِي فِي أَنَّ أَمْسَ أَنْفِي أَوْ أُذُنِي مَا فَعَلْت (۲).
waqāla baʿḍuhum : wamālī min an-niʿami siwā mawāqiʿi al-qadri fī kāʾinā mā kāna, wakāna qad saqiya as-sum, faqīla lahu : taʿālajun, faqāla: law ʿalimt ʾanna shafāʾī fī ʾanna ʾamsa ʾanfī ʾaw ʾudhunī mā faʿalt (2).
Someone said: "I possess no blessing other than accepting the unfolding of Divine Decree—come what may." He had been poisoned, and when told to seek treatment, he replied: "If I knew that my cure lay in merely touching my nose or ear, I would not do it" (2).
وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِابْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ: يَا ابْنَ أُمِّ عَبْدٍ لَا يَكْثُرُ ،همُك، مَا يَقْدِرُ يَكُنُّ، وَمَا تَرَزَّقُ تَأْكُلُهُ » (۳) .
waqāla an-nabiyyu ṣallā Allāhu ʿalayhi wasallama liābni masʿūdin raḍiya Allāhu ʿanhu: yā abna ʾummi ʿabdin lā yakthuru ,hmuk, mā yaqdiru yakunnu, wamā tarazzaqu taʾkuluhu » (3) .
The Prophet (peace and blessings be upon him) said to Ibn Mas‘ud (may Allah be pleased with him): "O son of Umm ‘Abd, do not let your worries multiply; what is decreed shall come to pass, and what is allotted to you as provision, you shall eat" (3).
وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي قِصَّةٍ طَوِيلَةٍ لِابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا : فَإِنْ اسْتَطَعْت أَنْ تَعْمَلَ اللَّهُ بِالرِّضَا فِي الْيَقِينِ، وَإِلَّا الصَّبْرَ عَلَى مَا تَكْرَهُ خَيْرٌ كَثِيرٌ » (٤) .
waqāla an-nabiyyu ṣallā Allāhu ʿalayhi wasallama fī qiṣṣatin ṭawīlatin liābni ʿabbāsin raḍiya Allāhu ʿanhumā : faʾin astaṭaʿt ʾan taʿmala Allāhu bi-r-riḍā fī al-yaqīni, waʾillā aṣ-ṣabra ʿalā mā takrahu khayrun kathīrun » (4) .
In a lengthy narration, the Prophet (peace and blessings be upon him) said to Ibn ‘Abbas (may Allah be pleased with them both): "If you are able to act for the sake of Allah with contentment born of certainty, do so; otherwise, there is great good in patience regarding what you dislike" (4).
فَفِي أَفَلَا تَرَى أَنَّهُ دَعَاهُ إلَى أَعْلَى الْحَالَيْنِ.
fafī ʾafalā tarā ʾannahu daʿāhu ʾlā ʾaʿlā al-ḥālayni.
Do you not see, then, that he invited him to the higher of the two states?
وَقَالَ بَعْضُ الْحُكَمَاءِ : إذَا اسْتَتَمَّ فِي الْعَبْدِ الزُّهْدِ وَالتَّوَكُّلِ
waqāla baʿḍu al-ḥukamāʾi : ʾdhā astatamma fī al-ʿabdi az-zuhdi wa-t-tawakkuli
Some sages said: When asceticism and reliance upon Allah are perfected in the servant...
Source page 150 · Unit 439
وَالْمَحَبَّةُ وَالْيَقِينُ وَالْحَيَاءُ صَحَّ لَهُ الرِّضَا.
wa-l-maḥabbatu wa-l-yaqīnu wa-l-ḥayāʾu ṣaḥḥa lahu ar-riḍā.
...along with love, certainty, and modesty, then contentment becomes truly established for him.
وَهُوَ عِنْدَنَا كَمَا قَالَ، وَإِلَّا فَهُوَ مَعَ النَّاسِ، أَوْقَاتٌ وَخَطَرَاتٌ عَلَى قَدْرِ إيمَانِهِمْ، ثُمَّ يَعُودُونَ إِلَى الصَّبْرِ.
wahuwa ʿindanā kamā qāla, waʾillā fahuwa maʿa an-nāsi, ʾawqātun wakhaṭarātun ʿalā qadri ʾymānihim, thumma yaʿūdūna ʾilā aṣ-ṣabri.
In our view, this is indeed the case; otherwise, for the generality of people, it is a matter of fleeting moments and passing thoughts commensurate with the strength of their faith, after which they revert to patience.
وَقَالَ بَعْضُهُمْ: الرِّضَا قَلِيلٌ وَمُعَولُ الْمُؤْمِنِ الصَّبْرُ.
waqāla baʿḍuhum: ar-riḍā qalīlun wamuʿawlu al-muʾmini aṣ-ṣabru.
Some said: Contentment is rare, and the believer’s mainstay is patience.
فَقُلْت: اشْرَحْ لِي قَوْلُ الْحَكِيمِ: الرَّاضِي يَتَلَقَّى الْمَصَائِبُ بِالْبَشَرِ وَالسُّرُورِ.
faqult: ashraḥ lī qawlu al-ḥakīmi: ar-rāḍī yatalaqqā al-maṣāʾibu bi-l-bashari wa-s-surūri.
So I said: "Explain to me the saying of the sage: 'The contented person receives calamities with cheerfulness and joy.'"
ذَلِكَ قَالَ : إنَّ الْعَبْدَ لَمَّا صَدَّقَ فِي مَحَبَّتِهِ، وَقَعَتْ بَيْنَهُ وَبَيْنَ اللَّهِ تَعَالَى الْمُفَاوَضَةُ وَالتَّسْلِيمُ فَزَالَتْ عَنْ قَلْبِهِ الَّتَّهْمَ، وَسَكَنَ إلَى حُسَنٍ اخْتِيَارٍ مِنْ أَحَبَّهِ وَنَزَلَ فِي حُسْنِ تَدْبِيرِهِ، وَذَاقَ طَعْمِ الْوُجُودِ ،بِهِ فَامْتَلَأَ قَلْبُهُ فَرْحًا وَنُعِيْمًا وَسُرُورًا، فَغَلَبَ الْمَصَائِبُ وَالْمَكْرُوهُ ،وَالْبَلْوَى فَصَارَ اسْمُ الْبَلْوَى عَلَيْهِ مُعَلَّقًا،
dhalika qāla : ʾnna al-ʿabda lammā ṣaddaqa fī maḥabbatihi, waqaʿat baynahu wabayna Allāhi taʿālā al-mufāwaḍatu wa-t-taslīmu fazālat ʿan qalbihi at-tahma, wasakana ʾlā ḥusanin akhtiyārin min ʾaḥabbahi wanazala fī ḥusni tadbīrihi, wadhāqa ṭaʿmi al-wujūdi ,bihi fāmtalaʾa qalbuhu farḥan wanuʿiyman wasurūran, faghalaba al-maṣāʾibu wa-l-makrūhu ,wa-l-balwā faṣāra asmu al-balwā ʿalayhi muʿallaqan,
He said: When the servant is sincere in his love, a state of mutual accord and total surrender is established between him and Allah Almighty. Suspicions vanish from his heart; he finds serenity in the excellent choice made by the One he loves and rests in His perfect management of affairs. He tastes the sweetness of existence through Him, filling his heart with joy, bliss, and delight, thereby overcoming calamities, adversities, and trials—such that the label of "trial" becomes merely a name attached to the experience,
فَيَسْتَخْرِجُ مِنْهُ إذَا نَزَلَ بِهِ أُمُورٌ كَثِيرَةً، فَتَارَةً يَتَنَعَّمُ بِعِلْمِهِ بِهِ، إذَا عَلِمَ إذَا عَلِمَ أَنَّهُ يَرَاهُ فِي الْبَلْوَى، وَتَارَةً يَعْلَمُ أَنَّهُ ذَكَرَهُ فَابْتَلَاهُ، وَلَمْ يَغْفَلْ عَنْهُ عَلَى عَظْمِ قَدْرِهِ أَنْ يُوَلِّيَ مِنْ أَمْرِهِ مَا فِيهِ الصَّلَاحُ، فَيَرَاهُ تَارَةً يَشْكُو إلَيْهِ شَكْوَى الْمُحَبِّ إلَى حَبِيبِهِ، وَتَارَةً يَئِنَ إلَيْهِ ؛
fayastakhriju minhu ʾdhā nazala bihi ʾumūrun kathīratan, fatāratan yatanaʿʿamu biʿilmihi bihi, ʾdhā ʿalima ʾdhā ʿalima ʾannahu yarāhu fī al-balwā, watāratan yaʿlamu ʾannahu dhakarahu fābtalāhu, walam yaghfal ʿanhu ʿalā ʿaẓmi qadrihi ʾan yuwalliya min ʾamrihi mā fīhi aṣ-ṣalāḥu, fayarāhu tāratan yashkū ʾlayhi shakwā al-muḥabbi ʾlā ḥabībihi, watāratan yaʾina ʾlayhi ;
yet from it—when it befalls him—he derives many profound states: at times, he finds delight in the knowledge that the Beloved sees him amidst the trial; at other times, he recognizes that it was the Beloved who remembered him and ordained this test, never neglecting him—despite His supreme majesty—in managing his affairs for his ultimate good. Thus, one sees him at times pouring out his complaints just as a lover confides in his beloved, and at other times sighing and yearning toward Him;
وَتَارَةً يَطْمَعُ أَنْ يَرَاهُ رَاضِيًا عَنْهُ، فَهَكَذَا قَالَ جَلَّ ذِكَرُهُ : ﴿ِيَايُهَا النَّفْسَ الْمُطْمِينَةُ ارْجِعِيٌّ إلَى رَبِّكِ رَاضِيَةٍ مَرْضِيَّةٍ [الْفَجْرِ: ۲۷ - ۲۸] .
watāratan yaṭmaʿu ʾan yarāhu rāḍiyan ʿanhu, fahakadhā qāla jalla dhikaruhu : “yāyuhā an-nafsa al-muṭmīnatu arjiʿiyyun ʾlā rabbiki rāḍiyatin marḍiyyatin [al-fajri: 27 - 28] .
and at times, he aspires to see Him pleased with him. Thus did the Exalted One say: "O reassured soul, return to your Lord, well-pleased and pleasing [to Him]" [Al-Fajr: 27–28].
فَالرِّضَا تَعَجِّلُهُ الْعُقَلَاءُ عَنْ اللَّهِ عَزَّ وَجَلَّ فِي الدُّنْيَا قَبْلَ 10.
fa-r-riḍā taʿajjiluhu al-ʿuqalāʾu ʿan Allāhi ʿazza wajalla fī ad-dunyā qabla 10.
The wise hasten to attain this contentment with Allah—Mighty and Majestic—in this world before...
Source page 151 · Unit 447
الْآخِرَةُ، فَخَرَجُوا مِنْ الرِّضَا إلَى الرِّضَا.
al-ʾākhiratu, fakharajūā min ar-riḍā ʾlā ar-riḍā.
...the Hereafter; thus, they transition from contentment [here] to contentment [there].
وَهَكَذَا قَالَ عَزَّ وَجَلَّ: رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدُّ هُمْ جَنْت) [التَّوْبَةُ : ١٠٠].
wahakadhā qāla ʿazza wajalla: raḍiya Allāhu ʿanhum waraḍūā ʿanhu waʾaʿaddu hum jant) [at-tawbatu : 100].
So, too, did the Mighty and Majestic say: "Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens..." [At-Tawbah: 100].
فَقَدْ ذَكَرْنَا مِنْ صِفَاتِ الرَّاضِينَ مِنْ ظَاهِرِ مَا أَمْكَنَ أَنْ يَذْكُرَ مِثْلَهُ فِي كِتَابٍ وَمَا بَقِيَ مِنْ صِفَاتِهِمْ أَكْثَرُ (١)، وبِالله التَّوْفِيقُ .
faqad dhakarnā min ṣifāti ar-rāḍīna min ẓāhiri mā ʾamkana ʾan yadhkura mithlahu fī kitābin wamā baqiya min ṣifātihim ʾaktharu (1), wbiāllh at-tawfīqu .
We have mentioned the attributes of the Rāḍīn (those content with God’s decree) to the extent that could be described in a book; yet, the remaining attributes are far more numerous (1). And success comes from God.
١٥ الصدق في الشوق إلى الله
Source page 152 · Unit 450
رُوِيَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ كَانَ يَقُولُ فِي دُعَائِهِ: «َاللَّهُمَّ إنِّي أَسْأَلُك لَذَّةَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَالنَّظَرِ إلَى وَجْهِك، وَالشَّوْقُ إلَى لِقَائِك » (١) .
ruwiya ʿan an-nabiyyi ṣallā Allāhu ʿalayhi wasallama ʾannahu kāna yaqūlu fī duʿāʾihi: «al-lahumma ʾnnī ʾasʾaluk ladhdhata al-ʿayshi baʿda al-mawti, wa-n-naẓari ʾlā wajhik, wa-sh-shawqu ʾlā liqāʾik » (1) .
It is narrated that the Prophet (peace and blessings of God be upon him) used to say in his supplication: "O God, I ask You for the delight of life after death, the gazing upon Your Countenance, and the longing to meet You" (1).
وَرُوِيَ عَنْ أَبِي الدَّرْدَاءِ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ كَانَ يَقُولُ: أَحَبُّ الْمَوْتِ اشْتِيَاقًا إلَى رَبِّي.
waruwiya ʿan ʾabī ad-dardāʾi raḍiya Allāhu ʿanhu ʾannahu kāna yaqūlu: ʾaḥabbu al-mawti ashtiyāqan ʾlā rabbī.
It is narrated that Abu al-Darda’ (may God be pleased with him) used to say: "I love death out of longing for my Lord."
وَرُوِيَ عَنْ حُذَيْفَةَ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ قَالَ عِنْدَ الْمَوْتِ: حَبِيبٌ جَاءَ عَلَى فَاقَةٍ، لَا أَفْلَحُ مِنْ نَدَمٍ.
waruwiya ʿan ḥudhayfata raḍiya Allāhu ʿanhu ʾannahu qāla ʿinda al-mawti: ḥabībun jāʾa ʿalā fāqatin, lā ʾaflaḥu min nadamin.
It is narrated that Hudhayfah (may God be pleased with him) said at the time of death: "A beloved one has come in a time of need; he who regrets [at this moment] shall not prosper."
وَرُوِيَ عَنْ شَهْرِ بْنِ حَوْشَبٍ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ قَالَ : أَخَذْت مُعَاذًا رَضِيَ اللَّهُ عَنْهُ اللَّهُ عَنْهُ قُرْحَةَ قُرْحَةٍ فِي حَلْقِهِ، فَقَالَ: اخْنُقْ
waruwiya ʿan shahri bni ḥawshabin raḍiya Allāhu ʿanhu ʾannahu qāla : ʾakhadht muʿādhan raḍiya Allāhu ʿanhu Allāhu ʿanhu qurḥata qurḥatin fī ḥalqihi, faqāla: akhnuq
It is narrated that Shahr ibn Hawshab (may God be pleased with him) said: Mu‘adh (may God be pleased with him) was afflicted with an ulcer in his throat, and he said: "Choke..."
Source page 153 · Unit 454
خَنُقَك، فَوَعَزْتُكَ إِنِّي أَحَبَّك (۱) .
khanuqak, fawaʿaztuka ʾinnī ʾaḥabbak (1) .
"...Choke me as You will; for by Your Might, I love You" (1).
وَكَانَ عَلِيُّ بْنُ سَهْلٍ الْمَدَائِنِيُّ رَحِمَهُ اللَّهُ يَقُومُ إذَا هَدَأْت الْعُيُونَ، فَيُنَادِي بِصَوْتِ مَحْزُونٍ يَامِنٍ اشْتَغَلَتْ قُلُوبَ خَلْقِهِ عَنْهُ بِمَا يَعْقِبُهُمْ عِنْدَ لِقَائِهِ نَدْمًا، وَيَا مِنْ سَهَتِ قُلُوبُ عِبَادِهِ عَنْ الِاشْتِيَاقِ إلَيْهِ، إذْ كَانَتْ أَيَادِيهِ إلَيْهِمْ قَبْلَ مَعْرِفَتِهِمْ بِهِ، ثُمَّ يَبْكِي حَتَّى تَبْكِيَ لِبُكَائِهِ جِيرَتَهُ، ثُمَّ يُنَادِي: لَيْتَ شِعْرِي سَيِّدِي إلَى مَتَى تَحْبِسْنِي؟
wakāna ʿaliyyu bnu sahlin al-madāʾiniyyu raḥimahu Allāhu yaqūmu ʾdhā hadaʾt al-ʿuyūna, fayunādī biṣawti maḥzūnin yāminin ashtaghalat qulūba khalqihi ʿanhu bimā yaʿqibuhum ʿinda liqāʾihi nadman, wayā min sahati qulūbu ʿibādihi ʿan al-ashtiyāqi ʾlayhi, ʾdh kānat ʾayādīhi ʾlayhim qabla maʿrifatihim bihi, thumma yabkī ḥattā tabkiya libukāʾihi jīratahu, thumma yunādī: layta shiʿrī sayyidī ʾlā matā taḥbisnī?
‘Ali ibn Sahl al-Mada’ini (may God have mercy on him) used to rise when the eyes of others had settled in sleep, calling out in a sorrowful voice: "O You, from Whom the hearts of Your creation have turned away—occupied with things that will bring them only regret when they meet You! O You, from Whom the hearts of Your servants have become heedless—forgetting to long for You, even though Your bounties reached them before they even knew You!" He would then weep until his neighbors wept at his weeping, and call out: "Would that I knew, my Master: how long will You keep me waiting?"
ابْعَثْنِي سَيِّدِي إلَى حَسَنٍ ،وَعْدَك وَأَنْتَ الْعَلِيمُ أَنَّ الشَّوْقَ قَدْ بَرَّحَ بِي، وَطَالَ عَلَى الِانْتِظَارِ .
abʿathnī sayyidī ʾlā ḥasanin ,waʿdak waʾanta al-ʿalīmu ʾanna ash-shawqa qad barraḥa bī, waṭāla ʿalā al-antiẓāri .
"Send me, my Master, to the fulfillment of Your promise; for You know well that longing has tormented me, and the wait has grown long."
ثُمَّ يَخُرُّ مُغْشِيًا عَلَيْهِ فَلَا يَزَالُ كَذَلِكَ حَتَّى يُحَرِّكَ لِصَلَاةِ الصُّبْحِ .
thumma yakhurru mughshiyan ʿalayhi falā yazālu kadhalika ḥattā yuḥarrika liṣalāti aṣ-ṣubḥi .
Then he would fall unconscious, remaining in that state until he was roused for the dawn prayer.
(۲) وَكَانَ الْحَارِثُ بْنُ عُمَيْرٍ رَحِمَهُ اللَّهُ يَقُولُ إِذَا أَصْبَحَ: أَصْبَحْتُ وَنَفْسِي وَقَلْبِي مِصْرَ عَلَى حَبِّكِ سَيِّدِي، وَمُشْتَاقٍ إِلَى (1) وَرَدَّتُ فِي «َالصَّفْوَةِ»ِ (٥٠١:١) بلفظ : «َوَكَانَ كُلَّمَا أَفَاقَ مِنْ غَمْرَةٍ فَتْحِ عَيْنَيْهِ ثُمَّ قَالَ : رَبُّ اخْنُقَنِي خَنُقَكَ، فَوَعَزْتُكَ إِنَّكَ لَتَعْلَمَ أَنَّ قَلْبِي يُحِبُّك .
(2) wakāna al-ḥārithu bnu ʿumayrin raḥimahu Allāhu yaqūlu ʾidhā ʾaṣbaḥa: ʾaṣbaḥtu wanafsī waqalbī miṣra ʿalā ḥabbiki sayyidī, wamushtāqin ʾilā (1) waraddatu fī «aṣ-ṣafwati» (501:1) blfẓ : «wakāna kullamā ʾafāqa min ghamratin fatḥi ʿaynayhi thumma qāla : rabbu akhnuqanī khanuqaka, fawaʿaztuka ʾinnaka lataʿlama ʾanna qalbī yuḥibbuk .
(2) Al-Ḥārith ibn ‘Umayr—may Allah have mercy on him—used to say upon waking in the morning: "I have awakened, while my soul and heart are steadfast in their love for You, my Master, and yearning for..." (1) It appears in Al-Ṣafwah (1:501) with the wording: "Whenever he recovered from a state of overwhelming ecstasy, he would open his eyes and say: 'Lord, take my life as You will; for by Your Might, You know that my heart loves You.'"
(۲) الْحَارِثُ بْنُ عُمَيْرٍ الْبَصْرِيُّ أَبُو نُزِيلٍ مَكَّةَ «َالْخُلاصَةُ»ُ عُمَیرُ ١٥٣ .(٦٨)
(2) al-ḥārithu bnu ʿumayrin al-baṣriyyu ʾabū nuzīlin makkata «al-khulāṣatu» ʿumayru 153 .(68)
(2) Al-Ḥārith ibn ‘Umayr al-Baṣrī, Abū Nazīl of Mecca; Al-Khulāṣah, ‘Umayr 153 (68).
Source page 154 · Unit 460
لِقَائِك، فَعَجَّلَ بِذَلِكَ قَبْلَ أَنْ يَأْتِيَنِي سَوَادَ اللَّيْلِ.
liqāʾik, faʿajjala bidhalika qabla ʾan yaʾtiyanī sawāda al-layli.
...meeting You; so hasten that for me before the darkness of night falls.
فَإِذَا أَمْسَى قَالَ مِثْلُ ذَلِكَ، فَلَمْ يَزَلْ عَلَى مِثْلِ هَذَا الْحَالِ سِتِّينَ سَنَةً .
faʾidhā ʾamsā qāla mithlu dhalika, falam yazal ʿalā mithli hadhā al-ḥāli sittīna sanatan .
When evening came, he would say the same; he remained in this state for sixty years.
فَالْمُشْتَاقُ إلَى اللَّهِ تَعَالَى هُوَ الْمُتَبَرِّمُ بِالدُّنْيَا وَالْبَقَاءِ فِيهَا، وَهُوَ مُحِبٌّ لِلْمَوْتِ وَانْقِضَاءِ الْمُدَّةِ وَالْأَجَلِ .
fa-l-mushtāqu ʾlā Allāhi taʿālā huwa al-mutabarrimu bi-d-dunyā wa-l-baqāʾi fīhā, wahuwa muḥibbun lilmawti wānqiḍāʾi al-muddati wa-l-ʾajali .
Thus, the one who yearns for Allah Almighty is weary of the world and of remaining in it; he loves death and the conclusion of his allotted time and term.
وَمِنْ عَلَامَتِهِ التَّوَحُّشُ مِنْ الْخُلْقِ، وَلُزُومِ الْعَزْلَةِ وَالِانْفِرَادِ بِالْوَحْدَةِ . وَمَنْ شَأْنِهِ : الْقَلْقُ وَالْحُنَيْنِ؛
wamin ʿalāmatihi at-tawaḥḥushu min al-khulqi, waluzūmi al-ʿazlati wa-l-anfirādi bi-l-waḥdati . waman shaʾnihi : al-qalqu wa-l-ḥunayni;
Among the signs of this are aversion to people, and a commitment to seclusion and solitude. His state is characterized by restlessness and longing;
وَالْحُزْنِ وَالنَّحِيبُ وَالْكَمْدُ وَالْغِصَّةُ الْمُنْكَسِرَةُ فِي الصَّدْرِ، لِشِدَّةِ الشَّغْفِ وَالْكَلْفِ وَالْهَذْيَانِ بِذِكْرِ الْمَحْبُوبِ وَالِارْتِيَاحِ إلَيْهِ، وَالْفِكْرَةُ الصَّافِيَةُ بَهِيْجَانِ الْهِمَّةِ وُجَوْلَانِ الرُّوحُ فِي الْغُيُوبِ لِطَلَبِ اللِّقَاءِ، وَالْبَهْتِ وَالدَّهْشِ (۱) ، وَالْحِيْرَةُ عِنْدَ تَوَهُّمِ الظُّفْرِ بِالْأَمْلِ مِنْ الْمَأْمُولِ، وَنِسْيَانِ حَظِّهِ مِنْ الدُّنْيَا وَالْآخِرَةِ ـ إلَّا رُؤْيَةُ مَنْ هُوَ إلَيْهِ مُشْتَاقٌ .
wa-l-ḥuzni wa-n-naḥību wa-l-kamdu wa-l-ghiṣṣatu al-munkasiratu fī aṣ-ṣadri, lishiddati ash-shaghfi wa-l-kalfi wa-l-hadhyāni bidhikri al-maḥbūbi wa-l-artiyāḥi ʾlayhi, wa-l-fikratu aṣ-ṣāfiyatu bahiyjāni al-himmati wujawlāni ar-rūḥu fī al-ghuyūbi liṭalabi al-liqāʾi, wa-l-bahti wa-d-dahshi (1) , wa-l-ḥiyratu ʿinda tawahhumi aẓ-ẓufri bi-l-ʾamli min al-maʾmūli, wanisyāni ḥaẓẓihi min ad-dunyā wa-l-ʾākhirati ʾllā ruʾyatu man huwa ʾlayhi mushtāqun .
...by sorrow, wailing, suppressed grief, and a heavy ache in the chest—born of intense passion, infatuation, and the delirious, constant remembrance of the Beloved and the joy found in Him; by pure contemplation that stirs high resolve and sends the spirit wandering through the Unseen in search of that meeting; by bewilderment and astonishment (1); by perplexity at the mere imagining of attaining one's hope from the Beloved; and by the forgetting of one's own share in this world and the Hereafter—save for the vision of the One for whom one yearns.
Source page 155 · Unit 465
نَعَمْ، ثُمَّ يُعَارِضُهُ الْخَوْفُ (۱) أَنْ لَا يَصِلَ إلَى مَحْبُوبِهِ، وَيَخَافُ أَنْ يَقْطَعَ بِهِ دُونَهُ وَيُحَالُ بَيْنَهُ وَبَيْنَهُ، وَيَحْجُبُ عَنْهُ، ثُمَّ يَخَافُ أَنْ تُحْدِثَ حَادِثَةً، إذْ كَانَ فِي دَارِ الْبَلْوَى، فَقَدْ طَالَتْ عَلَيْهِ الْأَيَّامُ وَاللَّيَالِي إلَى أَنْ يَخْرُجَ مِنَ الدُّنْيَا سَالِمًا عَلَى الْأَمْرِ الَّذِي يَرْضِي مَوْلَاهُ.
naʿam, thumma yuʿāriḍuhu al-khawfu (1) ʾan lā yaṣila ʾlā maḥbūbihi, wayakhāfu ʾan yaqṭaʿa bihi dūnahu wayuḥālu baynahu wabaynahu, wayaḥjubu ʿanhu, thumma yakhāfu ʾan tuḥditha ḥādithatan, ʾdh kāna fī dāri al-balwā, faqad ṭālat ʿalayhi al-ʾayyāmu wa-l-layālī ʾlā ʾan yakhruja mina ad-dunyā sāliman ʿalā al-ʾamri alladhī yarḍī mawlāhu.
Furthermore, he is beset by the fear that he might not reach his Beloved; he fears being cut off before arriving, having a barrier placed between himself and the Beloved, or being veiled from Him. He also fears that some calamity might befall him—for he dwells in the Abode of Trial—as the days and nights drag on, until he finally departs this world safe and sound, in a state that pleases his Master.
فَهَذَا بَعْضُ مَا يُمْكِنُ ذِكْرُهُ مِنْ صِفَاتِ الْمُشْتَاقِينَ، وَمَا بَقِيَ مِنْ نِعْتِهِمْ أَكْثَرُ. وَبِاَللَّهِ التَّوْفِيقُ.
fahadhā baʿḍu mā yumkinu dhikruhu min ṣifāti al-mushtāqīna, wamā baqiya min niʿtihim ʾaktharu. wabiāalllahi at-tawfīqu.
These are but a few of the attributes of the mushtaqin (those who yearn); there is much more to be said about their characteristics. And success comes from God.
١٦ الصدق في الأنس بالله
Source page 156 · Unit 467
وَبِذِكْرِهِ وَقُرْبِهِ قَالَ بَعْضُ الْحُكَمَاءِ : الْأَنْسُ بِاَللَّهِ جَلَّ ثَنَاؤُهُ أَرَقُّ وَأَعْذَبُ مِنْ الشُّوْقِ، لِأَنَّ الْمُشْتَاقَ كَانَ بَيْنَهُ وَبَيْنَ اللَّهِ تَعَالَى مَسَافَةً خَفِيفَةً لِعِلَّةِ شَوْقِهِ وَالْمُسْتَأْنَسُ أَقْرَبُ مِنْ اللَّهِ عَزَّ وَجَلَّ.
wabidhikrihi waqurbihi qāla baʿḍu al-ḥukamāʾi : al-ʾansu bi-llāhi jalla thanāʾuhu ʾaraqqu waʾaʿdhabu min ash-shuwqi, liʾanna al-mushtāqa kāna baynahu wabayna Allāhi taʿālā masāfatan khafīfatan liʿillati shawqihi wa-l-mustaʾnasu ʾaqrabu min Allāhi ʿazza wajalla.
Regarding the remembrance of God and nearness to Him, some sages have said: "Intimacy (uns) with God—Exalted is His praise—is more subtle and sweeter than yearning (shawq). This is because the one who yearns still has a slight distance between himself and God Almighty—necessitated by the very nature of yearning—whereas the one who experiences intimacy is closer to God—Mighty and Majestic is He."
سَأَلَهُ عَنْ وَهَكَذَا رُوِيَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حِينَ أَتَاهُ جِبْرِيلُ عَلَيْهِ السَّلَامُ فِي صُورَةِ رَجُلٍ، فَسَأَلَهُ عَنْ الْإِسْلَامِ وَالْإِيمَانِ، ثُمَّ الْإِحْسَانُ، فَقَالَ لَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم: «َأَنْ تَعْبُدَ اللَّهُ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يُرَاكِ»ُ فَقَالَ لَهُ : صَدَقْت ! (۱ ) .
saʾalahu ʿan wahakadhā ruwiya ʿan an-nabiyyi ṣallā Allāhu ʿalayhi wasallama ḥīna ʾatāhu jibrīlu ʿalayhi as-salāmu fī ṣūrati rajulin, fasaʾalahu ʿan al-ʾislāmi wa-l-ʾīmāni, thumma al-ʾiḥsānu, faqāla lahu an-nabiyyu ṣallā Allāhu ʿalayhi wasallam: «ʾan taʿbuda Allāhu kaʾannaka tarāhu, faʾin lam takun tarāhu faʾinnahu yurāki» faqāla lahu : ṣadaqt ! (1 ) .
This is narrated from the Prophet (peace and blessings be upon him) when Gabriel (peace be upon him) came to him in the form of a man and asked him about Islam, faith (iman), and then spiritual excellence (ihsan). The Prophet (peace and blessings be upon him) replied: "It is to worship God as if you see Him; for if you do not see Him, He sees you." The man said: "You have spoken the truth!"
وَرُوِيَ عَنْ النَّبِيِّ اللَّهُ أَنَّهُ قَالَ لِابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا : اعْبَدُ اللَّهُ كَأَنَّك تَرَاهُ فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكُ » (۲) ) .
waruwiya ʿan an-nabiyyi Allāhu ʾannahu qāla liābni ʿumara raḍiya Allāhu ʿanhumā : aʿbadu Allāhu kaʾannak tarāhu faʾin lam takun tarāhu faʾinnahu yarāku » (2) ) .
It is also narrated that the Prophet said to Ibn Umar (may God be pleased with them both): "Worship God as if you see Him; for if you do not see Him, He sees you."
Source page 157 · Unit 470
وَإِنَّمَا دَلَّهُ عَلَى قُرْبِ اللَّهِ عَزَّ وَجَلَّ، وَقِيَامُهُ عَلَيْهِ، وَمَنْ قَرُبَ اللَّهُ تَعَالَى تَسْتَخْرِجُ حَقَائِقَ الْأُمُورِ فِي كُلِّ مَقَامٍ .
waʾinnamā dallahu ʿalā qurbi Allāhi ʿazza wajalla, waqiyāmuhu ʿalayhi, waman qaruba Allāhu taʿālā tastakhriju ḥaqāʾiqa al-ʾumūri fī kulli maqāmin .
He was thereby guided to the nearness of God—Mighty and Majestic is He—and to the fact that God is ever-watchful over him; for it is from this nearness of God Almighty that the true realities of matters are discerned in every spiritual station.
فَمَنْ كَانَ مَقَامَهُ الْخَوْفَ، أَدْرَكَهُ مِنْ قُرْبِ اللَّهِ تَعَالَى - حِينَ عَلِمَ أَنَّهُ يَرَاهُ - الْحَذْرُ، وَالْفَرْقُ، وَالْخَشْيَةُ.
faman kāna maqāmahu al-khawfa, ʾadrakahu min qurbi Allāhi taʿālā - ḥīna ʿalima ʾannahu yarāhu - al-ḥadhru, wa-l-farqu, wa-l-khashyatu.
Thus, for the one whose station is Fear (khawf), the realization of God’s nearness—knowing that He sees him—instills in him caution, dread, and reverential awe (khashyah).
وَمَنْ كَانَ مَقَامَهُ الْمَحَبَّةَ، أَدْرَكَهُ مِنْ حَقَائِقِ قُرْبِ اللَّهِ تَعَالَى حِينَ عُلِمَ أَنَّهُ يَرَاهُ - الْفَرْحُ وَالسُّرُورُ، وَالنَّعِيمُ، وَالْمُسَارَعَةُ طَلَبٌ ،رِضَاهُ، وَالْقُرْبُ لِيَرَاهُ مُنَافِسًا رَاغِبًا، يُرِيدُ الْقُرْبَةَ إلَيْهِ، وَالْمُبَالَغَةُ فِي مَحَبَّتِهِ .
waman kāna maqāmahu al-maḥabbata, ʾadrakahu min ḥaqāʾiqi qurbi Allāhi taʿālā ḥīna ʿulima ʾannahu yarāhu - al-farḥu wa-s-surūru, wa-n-naʿīmu, wa-l-musāraʿatu ṭalabun ,riḍāhu, wa-l-qurbu liyarāhu munāfisan rāghiban, yurīdu al-qurbata ʾlayhi, wa-l-mubālaghatu fī maḥabbatihi .
For the one whose spiritual station is Mahabbah (Divine Love), the realization that God Almighty sees him—and the resulting truths of Divine Proximity—brings about joy, happiness, and bliss. It inspires a swift eagerness to seek His pleasure and closeness, driven by a yearning desire to draw near to Him and to intensify one's love for Him.
فِي وَالصَّابِرُ فِي وَقْتٍ بِلْوَاهُ ،وَمُصِيبَتِهِ وَمَا يَتَحَمَّلُهُ لِسَيِّدِهِ مِمَّا يَقْرِّبُهُ مِنْ ثَوَابِهِ، حِينَ سَمِعَ اللَّهُ عَزَّ وَجَلَّ يَقُولُ: ﴿ إنَّ اللَّهَ مَعَ الصَّبْرَيْنِ ﴾ [الْبُقَرَةِ : ١٥٣]، وقَال تَعَالَى: ﴿ وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا ﴾ [الطُّورُ : ٤٨] ، سَهل عَلَيْهِ عِنْدَ ذَلِكَ مُعَالَجَةُ الصَّبْرِ وَاحْتِمَالِ مُؤْنَتِهِ .
fī wa-ṣ-ṣābiru fī waqtin bilwāhu ,wamuṣībatihi wamā yataḥammaluhu lisayyidihi mimmā yaqrribuhu min thawābihi, ḥīna samiʿa Allāhu ʿazza wajalla yaqūlu: “ ʾnna Allāha maʿa aṣ-ṣabrayni ” [al-buqarati : 153], wqāl taʿālā: “ wāṣbir liḥukmi rabbika faʾinnaka biʾaʿyuninā ” [aṭ-ṭūru : 48] , sahl ʿalayhi ʿinda dhalika muʿālajatu aṣ-ṣabri wāḥtimāli muʾnatihi .
As for the patient person—enduring trials and calamities for the sake of his Master in a way that brings him closer to His reward—the task of exercising patience and bearing its burden becomes easy when he hears God Almighty say: "Indeed, Allah is with the patient" [Al-Baqarah: 153], and: "And be patient for the decision of your Lord, for indeed, you are in Our eyes" [At-Tur: 48].
وَكَذَلِكَ أَهْلُ كُلٍّ ،مُقَامٍ عَبْدُوا اللَّهُ تَعَالَى عَلَى الْقُرْبَةِ وَذَلِكَ حِينَ أَيْقَنُوا وَهُمْ الَّذِينَ لَا يَكَادُونَ يُصَلُّونَ وَلَا يَرْجِعُونَ .
wakadhalika ʾahlu kullin ,muqāmin ʿabdūā Allāhu taʿālā ʿalā al-qurbati wadhalika ḥīna ʾayqanūā wahum alladhīna lā yakādūna yuṣallūna walā yarjiʿūna .
Likewise, the people of every spiritual station worshipped God Almighty based on this sense of proximity—a state they attained through absolute certainty; they are the ones who dwell in this state, neither departing from it nor turning back.
وَأَمَّا الْعَامَّةُ مِنْ النَّاسِ فَإِنَّهُمْ عَمِلُوا عَلَى مَا انْتَهَى إلَيْهِ مِنْ الطَّبَرَانِيِّ مِنْ طَرِيقِ عَطَاءٍ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا .
waʾammā al-ʿāmmatu min an-nāsi faʾinnahum ʿamilūā ʿalā mā antahā ʾlayhi min aṭ-ṭabarāniyyi min ṭarīqi ʿaṭāʾin ʿan ʿabdi Allāhi bni ʿumara raḍiya Allāhu ʿanhumā .
As for the common people, they acted upon the tradition reported by Al-Tabarani—narrated via ‘Ata’ from ‘Abdullah ibn ‘Umar (may Allah be pleased with them both).
Source page 158 · Unit 476
الْأَمْرِ وَالنَّهْيُ عَلَى رَجَاءٍ ضَعِيفٍ، فَخَلَطُوا وَلَمْ يُحَقِّقُوا! .
al-ʾamri wa-n-nahyu ʿalā rajāʾin ḍaʿīfin, fakhalaṭūā walam yuḥaqqiqūā! .
True sincerity (Sidq) lies in finding intimacy (Uns) with God; yet, [the common people] acted upon commands and prohibitions with only a weak sense of hope, thereby mixing matters without truly realizing the essence of the state.
(۱) فَمَنْ صَدَّقَ الأَنْسِ مَا يُرْوَى عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ (1) رحمَةُ اللَّهُ عَلَيْهِ أَنَّهُ خَطَبَ إِلَى عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا ابْنَتَهُ وَهُوَ يَطُوفُ بِبَيْتِ اللَّهِ الْحَرَامِ، فَلَمْ يَجِبْهُ ابْنُ عُمَرَ، وَلَمْ يَرِدْ عَلَيْهِ جَوَابًا، ثُمَّ لَقِيَهُ عَبْدُ اللَّهِ بَعْدَ ذَلِكَ، فَقَالَ لَهُ : إِنَّكَ کلمُتْنِي فِي الطَّوَافِ، وَنَحْنُ نَتَخِيلُ اللَّهُ بَيْنَ أَعْيُنِنَا .
(1) faman ṣaddaqa al-ʾansi mā yurwā ʿan ʿurwata bni az-zubayri (1) rḥmatu Allāhu ʿalayhi ʾannahu khaṭaba ʾilā ʿabdi Allāhi bni ʿumara raḍiya Allāhu ʿanhumā abnatahu wahuwa yaṭūfu bibayti Allāhi al-ḥarāmi, falam yajibhu abnu ʿumara, walam yarid ʿalayhi jawāban, thumma laqiyahu ʿabdu Allāhi baʿda dhalika, faqāla lahu : ʾinnaka klmutnī fī aṭ-ṭawāfi, wanaḥnu natakhīlu Allāhu bayna ʾaʿyuninā .
(1) An example of the sincerity of this intimate familiarity (uns) is the story narrated about ‘Urwah ibn al-Zubayr—may Allah have mercy on him. He once asked ‘Abdullah ibn ‘Umar—may Allah be pleased with them both—for his daughter’s hand in marriage while they were circumambulating the Sacred House of Allah. ‘Abdullah did not answer him or offer any reply at the time. Later, when ‘Abdullah met him, he said: "You spoke to me while we were circumambulating, at a moment when we were envisioning Allah right before our eyes."
فَالْمُسْتَأْنَسُ كَأَنَّهُ يُنْظُرُ إلَى مَا اشْتَاقَ إلَيْهِ الْمُشْتَاقُ .
fa-l-mustaʾnasu kaʾannahu yunẓuru ʾlā mā ashtāqa ʾlayhi al-mushtāqu .
Thus, the one who experiences this intimate familiarity is as though he is gazing upon the very Object of the yearning heart's desire.
وَيُرْوَى عَنْ عَبْدِ الْوَاحِدِ بْنِ زَيْدٍ الْبَصْرِيِّ رَحِمَهُ اللَّهُ تَعَالَى، أَنَّهُ قَالَ لِأَبِي عَاصِمٍ الشَّامِيِّ رَضِيَ اللَّهُ عَنْهُ وَرَحِمَهُ: أَمَّا تَشْتَاقُ إلَى اللَّهِ تَعَالَى؟
wayurwā ʿan ʿabdi al-wāḥidi bni zaydin al-baṣriyyi raḥimahu Allāhu taʿālā, ʾannahu qāla liʾabī ʿāṣimin ash-shāmiyyi raḍiya Allāhu ʿanhu waraḥimahu: ʾammā tashtāqu ʾlā Allāhi taʿālā?
It is also narrated that ‘Abd al-Wahid ibn Zayd al-Basri—may Allah Almighty have mercy on him—asked Abu ‘Asim al-Shami—may Allah be pleased with him and have mercy on him: "Do you not yearn for Allah Almighty?"
: قَالَ : لا ، إِنَّمَا تَشْتَاقُ إِلَى غَائِبٍ ؛
: qāla : lā , ʾinnamā tashtāqu ʾilā ghāʾibin ;
He replied: "No; for one only yearns for someone who is absent."
فَإِذَا كَانَ الْغَائِبُ شَاهِدًا فَإِلَى مَنْ تَشْتَاقُ ؟
faʾidhā kāna al-ghāʾibu shāhidan faʾilā man tashtāqu ?
"If the Absent One is [in fact] Present, then for whom would one yearn?"
فَقَالَ عَبْدُ الْوَاحِدِ: سَقَطَ الشَّوقُ .
faqāla ʿabdu al-wāḥidi: saqaṭa ash-shawqu .
‘Abd al-Wahid said: "Then the yearning falls away."
وَرُوِيَ عَنْ دَاوُد الطَّائِيِّ) رَحِمَهُ اللَّهُ تَعَالَى ـ وَكَانَ مِنْ
waruwiya ʿan dāwud aṭ-ṭāʾiyyi) raḥimahu Allāhu taʿālā wakāna min
It was also narrated that Dawud al-Ta’i—may Allah Almighty have mercy on him, who was among
Source page 159 · Unit 484
الْمُسْلِمِينَ الَّذِينَ أَجْمَعَ عَلَى صِدْقِهِ وَعَدَالَتِهِ ـ قَالَ أَيْضًا: إنَّمَا تَشْتَاقُ [إلى] الْغَائِبُ .
al-muslimīna alladhīna ʾajmaʿa ʿalā ṣidqihi waʿadālatihi qāla ʾayḍan: ʾnnamā tashtāqu [ʾlā] al-ghāʾibu .
those Muslims whose truthfulness and integrity were universally acknowledged—said the same thing: "One only yearns [for] the absent."
قَالَ بَعْضُ الْعُلَمَاءِ رَحِمَهُمُ اللَّهُ : وَإِنَّمَا قَالُوا هَذَا مِنْ حَقَائِقِ الْوُجُودِ لِقُرْبِ اللَّهِ عَزَّ وَجَلَّ، كَأَنَّهُمْ مَعَهُ، إذْ كَانَ شَاهِدًا لَا يَغِيبُ وَذَلِكَ مِنْ اللَّهِ تَعَالَى تِسْكِينٌ وَتَطْمِينَ، وَرَحْمَةً وَرَاحَةً، عَجَّلَهَا لَهُمْ فِي الدُّنْيَا، وَإِلَّا فَمَا الَّذِي وَصَلَ إلَيْهِمْ مِنْ اللَّهِ عَزَّ وَجَلَّ مِنْ قُرْبِهِ ؟! .
qāla baʿḍu al-ʿulamāʾi raḥimahumu Allāhu : waʾinnamā qālūā hadhā min ḥaqāʾiqi al-wujūdi liqurbi Allāhi ʿazza wajalla, kaʾannahum maʿahu, ʾdh kāna shāhidan lā yaghību wadhalika min Allāhi taʿālā tiskīnun wataṭmīna, waraḥmatan warāḥatan, ʿajjalahā lahum fī ad-dunyā, waʾillā famā alladhī waṣala ʾlayhim min Allāhi ʿazza wajalla min qurbihi ?! .
Some scholars—may Allah have mercy on them—explained that they said this based on the realities of existence regarding the nearness of Allah—Mighty and Majestic is He. It was as if they were with Him, for He is the Ever-Present who never absents Himself. This state represents a calming and reassuring presence from Allah Almighty—a mercy and a comfort He hastened to grant them in this worldly life; otherwise, what [else] could have reached them from Allah—Mighty and Majestic is He—regarding His nearness?!
مَعَهُمْ فَمِنْ عَلَامَةِ الْمُسْتَأْنِسِ بِاَللَّهِ تَعَالَى وَبِقُرْبِهِ : أَنْ يَكُونَ وَاجِدًا لِذِكْرِ اللَّهِ عَزَّ وَجَلَّ فِي قَلْبِهِ وَاجِدًا لِقُرْبِهِ مِنْهُ، لَا يَفْقِدُهُ عَلَى كُلِّ حَالٍ، وَفِي كُلِّ وَقْتٍ وَفِي كُلِّ مَوْطِنٍ.
maʿahum famin ʿalāmati al-mustaʾnisi bi-llāhi taʿālā wabiqurbihi : ʾan yakūna wājidan lidhikri Allāhi ʿazza wajalla fī qalbihi wājidan liqurbihi minhu, lā yafqiduhu ʿalā kulli ḥālin, wafī kulli waqtin wafī kulli mawṭinin.
Among the signs of one who finds solace in God Almighty and His nearness is that he constantly perceives the remembrance of God—Mighty and Majestic—and His proximity within his heart; he never loses this awareness, regardless of the circumstance, time, or place.
وَيَكُونُ اللَّهُ عَزَّ وَجَلَّ وَقَرْبَهُ السَّابِقُ إلَيْهِ قَبْلَ الْأَشْيَاءِ، وَذَلِكَ إذَا سَكَنَ قَلْبَهُ نُورَ قُرْبِ اللَّهِ تَعَالَى مِنْهُ فَبِهِ يُنْظُرُ إلَى الْأَشْيَاءِ، وَبِهِ يُسْتَدَلُّ عَلَى الْأَشْيَاءِ .
wayakūnu Allāhu ʿazza wajalla waqarbahu as-sābiqu ʾlayhi qabla al-ʾashyāʾi, wadhalika ʾdhā sakana qalbahu nūra qurbi Allāhi taʿālā minhu fabihi yunẓuru ʾlā al-ʾashyāʾi, wabihi yustadallu ʿalā al-ʾashyāʾi .
God—Mighty and Majestic—and His nearness take precedence in his heart over all other things. When the light of God’s nearness dwells within his heart, he views all things through that light and uses it to discern the nature of things.
وَهَكَذَا يُرْوَى عَنْ عَامِرِ بْنِ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُ، أَنَّهُ قَالَ : مَا نَظَرْت إلَى شَيْءٍ قَطُّ إلَّا كَانَ اللَّهُ تَعَالَى أَقْرَبُ إلَيَّ مِنْهُ .
wahakadhā yurwā ʿan ʿāmiri bni ʿabdi Allāhi raḍiya Allāhu ʿanhu, ʾannahu qāla : mā naẓart ʾlā shayʾin qaṭṭu ʾllā kāna Allāhu taʿālā ʾaqrabu ʾlayya minhu .
Thus, it is narrated of ‘Amir ibn ‘Abd Allah—may God be pleased with him—that he said: "I never looked upon a thing without finding God Almighty closer to me than that thing itself."
وَمِنْ صِفَاتِ الْمُسْتَأْنَسِ : أَنْ يَكُونَ مُتَبَرِّمًا بِالْأَهْلِ وَالْخَلِيقَةِ
wamin ṣifāti al-mustaʾnasi : ʾan yakūna mutabarriman bi-l-ʾahli wa-l-khalīqati
Among the attributes of the one who finds solace in God is a sense of weariness regarding people and creation...
Source page 160 · Unit 490
كُلُّهُمْ مُسْتَعْذِبًا لِلْخَلْوَةِ وَالْوَحْدَةِ وَيَكُونُ فِي الْبَيْتِ الْمُظْلِمِ مُتَبَرِّمًا بِالْمِصْبَاحِ إذَا رَآهُ، بَلْ يُجِيفُ بَابُهُ، وَيَسِيلُ سَتْرَهُ، وَيُوَاحِدُ قَلْبَهُ، وَيَأْلَفُ مَلِيكَهُ فَيَكُونُ بِهِ أَنِيسًا، وَبِمُنَاجَاتِهِ مُتَنَعِّمًا، وَيَكُونُ مُتَفَرِّغًا مِنْ طَارِقٍ يُطْرِقُهُ، فَيَنْغَصُّ عَلَيْهِ خَلْوَتُهُ، ثُمَّ تَرَاهُ مُسْتَوْحِشًا مِنْ ضَوْءِ الشَّمْسِ إذَا دَخَلَ عَلَيْهِ فِي صَلَاتِهِ وَيَتَثَاقَلُ تِلْقَاءُ الْخَلْقِ، وَيَمِلُّهُمْ،
kulluhum mustaʿdhiban lilkhalwati wa-l-waḥdati wayakūnu fī al-bayti al-muẓlimi mutabarriman bi-l-miṣbāḥi ʾdhā raʾāhu, bal yujīfu bābuhu, wayasīlu satrahu, wayuwāḥidu qalbahu, wayaʾlafu malīkahu fayakūnu bihi ʾanīsan, wabimunājātihi mutanaʿʿiman, wayakūnu mutafarrighan min ṭāriqin yuṭriquhu, fayanghaṣṣu ʿalayhi khalwatuhu, thumma tarāhu mustawḥishan min ḍawʾi ash-shamsi ʾdhā dakhala ʿalayhi fī ṣalātihi wayatathāqalu tilqāʾu al-khalqi, wayamilluhum,
...finding sweetness only in seclusion and solitude. Even in a dark room, he might feel annoyed by the sight of a lamp; instead, he shuts his door, draws the curtain, unifies his heart, and finds companionship in his King—delighting in intimate communion with Him. He remains free from any intruder who might disturb his solitude. Indeed, he feels unsettled by the sunlight entering upon him during prayer, finds the prospect of dealing with people burdensome, and grows weary of them...
وَيَكُونُ لِقَاؤُهُمْ وَمُجَالَسَتُهُمْ عَلَيْهِ غَرَامًا وَخُسَارَةٌ.
wayakūnu liqāʾuhum wamujālasatuhum ʿalayhi gharāman wakhusāratun.
...viewing encounters and gatherings with them as a heavy burden and a loss.
فَإِذَا جَنَّهُ اللَّيْلُ وَنَامَتْ ،الْعُيُونُ وَهَدَأْتْ الْحَرَكَاتِ وَسَكَنَتْ حَوَاسَ الْأَشْيَاءِ خَلًّا عِنْدَ ذَلِكَ بَيْتَهَ، فَهَاجَ شُجُوهٌ، وَتَصَاعَدَتْ أَنْفَاسُهُ وَطَالَ ،أُنِينَهُ ، وَتَنَجَّزُ الْمَوْعُودُ مِنْ مَأْمُولِهِ، وَمَا قَدْ غَذَاهُ مِنْ فَوَائِدِهِ وَأَلْطَافِهِ، فَظَفِرٌ عِنْدَ ذَلِكَ بِبَعْضِ سُؤْلِهِ، وَقَضَى بَعْضُ أَوْطَارِهِ.
faʾidhā jannahu al-laylu wanāmat ,al-ʿuyūnu wahadaʾt al-ḥarakāti wasakanat ḥawāsa al-ʾashyāʾi khallan ʿinda dhalika baytaha, fahāja shujūhun, wataṣāʿadat ʾanfāsuhu waṭāla ,ʾunīnahu , watanajjazu al-mawʿūdu min maʾmūlihi, wamā qad ghadhāhu min fawāʾidihi waʾalṭāfihi, faẓafirun ʿinda dhalika bibaʿḍi suʾlihi, waqaḍā baʿḍu ʾawṭārihi.
Yet, when night falls, eyes close in sleep, movement ceases, and the stirrings of the world grow still, he is left alone in his dwelling. Then, his yearning surges; his sighs rise and his moaning lengthens as he seeks the fulfillment of his hopes and the realization of the spiritual sustenance and graces he has nurtured. In that moment, he attains a portion of his heart’s desire and fulfills some of his deepest needs.
وَكَذَلِكَ الْمُسْتَأْنِسُ : تَذْهَبُ عَنْهُ الْوَحْشَةُ فِي الْمَوَاطِنِ الَّتِي يُفْزَعُ فِيهَا النَّاسُ، فَيَسْتَوِي عِنْدَهُ الْعُمْرَانُ وَالْخَرَابُ وَالْقَفَّارُ وَالْجَمَاعَةُ وَالْوَحْدَةُ، وَذَلِكَ لِلَّذِي اسْتَوْلَى عَلَيْهِ مِنْ قُرْبِ اللَّهِ عَزَّ وَجَلَّ وَعُذُوبَةُ ذِكْرِهِ ؛
wakadhalika al-mustaʾnisu : tadhhabu ʿanhu al-waḥshatu fī al-mawāṭini allatī yufzaʿu fīhā an-nāsu, fayastawī ʿindahu al-ʿumrānu wa-l-kharābu wa-l-qaffāru wa-l-jamāʿatu wa-l-waḥdatu, wadhalika lilladhī astawlā ʿalayhi min qurbi Allāhi ʿazza wajalla waʿudhūbatu dhikrihi ;
Likewise, the one who finds intimacy [with God] (al-musta’nis) is free from the sense of desolation that strikes people in places of fear; inhabited lands and ruins, wilderness and populated areas, solitude and company are all the same to him. This is due to the overwhelming sense of nearness to God—Mighty and Majestic is He—and the sweetness of His remembrance that has taken hold of him;
وَيَغْلِبُ مَا سِوَاهُ مِنْ الْعَوَارِضِ الظَّاهِرَةِ وَالْبَاطِنَةِ .
wayaghlibu mā siwāhu min al-ʿawāriḍi aẓ-ẓāhirati wa-l-bāṭinati .
and this state prevails over all other outward and inward occurrences.
فَهَذَا ظَاهِرُ الْأَنْسِ الَّذِي يُمْكِنُ أَنْ يَذْكُرَهُ، وَمَا بَقِيَ مِنْ مَقَامَاتِ الْأَنْسِ أَكْثَرُ وَأَعَزَّ مِنْ أَنْ يَكُونَ فِي كِتَابٍ، إلَّا أَنْ يَجْرِيَ مِنْهُ شَيْءٌ عِنْدَ الْمُذَاكَرَةِ مَعَ أَهْلِهِ. وَبِاَللَّهِ التَّوْفِيقُ.
fahadhā ẓāhiru al-ʾansi alladhī yumkinu ʾan yadhkurahu, wamā baqiya min maqāmāti al-ʾansi ʾaktharu waʾaʿazza min ʾan yakūna fī kitābin, ʾllā ʾan yajriya minhu shayʾun ʿinda al-mudhākarati maʿa ʾahlihi. wabiāalllahi at-tawfīqu.
This, then, is the manifest aspect of intimacy that can be articulated. The remaining stations of intimacy are far too numerous and sublime to be contained in a book, though glimpses of them may emerge during discussions among those qualified to speak of them. And success comes from God.
١٧ شرح الصدق ومقامات الصادقين
Source page 161 · Unit 496
۱۷ - [شرح الصِّدْقُ] وَاعْلَمْ أَيُّهَا السَّائِلُ عَنْ الصِّدْقِ وَشَرْحِهِ : أَنَّ الَّذِي ذَكَرْته لَك : إنَّمَا هُوَ ظَاهِرُ الصِّدْقِ وَالصَّبْرِ وَالْإِخْلَاصِ، الَّذِي لَا يَسَعُ النَّاسُ جَهْلَهُ، وَلَا تَرْكُ الْعَمَلِ بِهِ، خَاصَّةُ الْمُرِيدِيْنَ مِنْ النَّاسِ الطَّالِبِينَ لِسُلُوكِ سَبِيلِ النَّجَاةِ .
17 - [shrḥ aṣ-ṣidqu] wāʿlam ʾayyuhā as-sāʾilu ʿan aṣ-ṣidqi washarḥihi : ʾanna alladhī dhakarth lak : ʾnnamā huwa ẓāhiru aṣ-ṣidqi wa-ṣ-ṣabri wa-l-ʾikhlāṣi, alladhī lā yasaʿu an-nāsu jahlahu, walā tarku al-ʿamali bihi, khāṣṣatu al-murīdiyna min an-nāsi aṭ-ṭālibīna lisulūki sabīli an-najāti .
17 - [Explanation of Truthfulness] Know, O inquirer about truthfulness and its explanation, that what I have described to you is merely the outward aspect of truthfulness, patience, and sincerity—matters of which no one can afford to be ignorant, nor neglect to practice, especially those spiritual aspirants (muridin) seeking to tread the path of salvation.
وَمِنْ النَّاسِ مَنْ لَا يَكُونُ لَهُ عِنْدَ اللَّهِ تَعَالَى إلَّا هَذَا الْعِلْمَ الظَّاهِرَ، وَالْعَمَلُ الظَّاهِرُ فَيَفْعَلُ ذَلِكَ، وَيُصَدَّقُ فِيهِ، فَيُؤَدِّيهِ ذَلِكَ إلَى رَحْمَةِ اللَّهِ تَعَالَى ،وَثَوَابُهُ وَلَهُ عِنْدَ اللَّهِ خَيْرٌ كَثِيرٌ .
wamin an-nāsi man lā yakūnu lahu ʿinda Allāhi taʿālā ʾllā hadhā al-ʿilma aẓ-ẓāhira, wa-l-ʿamalu aẓ-ẓāhiru fayafʿalu dhalika, wayuṣaddaqu fīhi, fayuʾaddīhi dhalika ʾlā raḥmati Allāhi taʿālā ,wathawābuhu walahu ʿinda Allāhi khayrun kathīrun .
There are those whose only portion before God—Exalted is He—is this outward knowledge and outward action; they practice it and are truthful in it, and this leads them to God’s mercy and reward, securing for them abundant good in His sight.
وَمِنْ النَّاسِ مَنْ يُصَدَّقُ فِي هَذِهِ الْمَقَامَاتِ الَّتِي ذَكَرْنَاهَا وَأَكْثَرَ، فَيُؤَدِّيهِ ذَلِكَ فِي عَاجِلِ الدُّنْيَا إلَى الْمَقَامِ الرَّفِيعِ، وَالْعِلْمِ بِاَللَّهِ، وَالْمَقَامِ الشَّرِيفِ فَيَصِيرُ إلَى الرُّوحِ وَالرَّاحَةِ، وَالنِّعْمَةِ بِمَعْرِفَةِ اللَّهِ عَزَّ وَجَلَّ، وَالظُّفْرُ بِقُرْبِ اللَّهِ تَعَالَى وَالْوُصُولُ إلَى الْمَنْزِلَةِ الشَّرِيفَةِ الَّتِي يَدُقُّ وَصْفُهَا وَشَرْحِهَا .
wamin an-nāsi man yuṣaddaqu fī hadhihi al-maqāmāti allatī dhakarnāhā waʾakthara, fayuʾaddīhi dhalika fī ʿājili ad-dunyā ʾlā al-maqāmi ar-rafīʿi, wa-l-ʿilmi bi-llāhi, wa-l-maqāmi ash-sharīfi fayaṣīru ʾlā ar-rūḥi wa-r-rāḥati, wa-n-niʿmati bimaʿrifati Allāhi ʿazza wajalla, wa-ẓ-ẓufru biqurbi Allāhi taʿālā wa-l-wuṣūlu ʾlā al-manzilati ash-sharīfati allatī yaduqqu waṣfuhā washarḥihā .
There are others who are truthful in these stations we have mentioned—and even beyond them—and this leads them, in this worldly life, to an exalted station, true knowledge of God, and a noble rank. They attain spiritual repose, comfort, and the bliss of knowing God—Mighty and Majestic is He—as well as the triumph of nearness to God and arrival at a noble station that defies precise description or explanation.
Source page 162 · Unit 499
وَقَالَ بَعْضُ الْعُلَمَاءِ بِاَللَّهِ تَعَالَى : إنَّ اللَّهَ يُكْرَمُ أَوْلِيَاءَهُ بِكَرَامَةٍ لَا يَطَّلِعُ عَلَيْهَا الْعِبَادُ لَا فِي الدُّنْيَا وَلَا فِي الْآخِرَةِ.
waqāla baʿḍu al-ʿulamāʾi bi-llāhi taʿālā : ʾnna Allāha yukramu ʾawliyāʾahu bikarāmatin lā yaṭṭaliʿu ʿalayhā al-ʿibādu lā fī ad-dunyā walā fī al-ʾākhirati.
Some scholars who possess true knowledge of God have said: God honors His saints (awliya’) with a special honor that is hidden from other servants—neither in this world nor in the Hereafter.
أَلَمْ تُسْمَعُ قَوْلَ اللَّهِ عَزَّ وَجَلَّ: ﴿ فَلَا تَعْلَمُ نَفْسُ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنَ) [السَّجْدَةَ: ١٧ ] .
ʾalam tusmaʿu qawla Allāhi ʿazza wajalla: “ falā taʿlamu nafsu mā ʾukhfiya lahum min qurrati ʾaʿyuna) [as-sajdata: 17 ] .
Have you not heard the saying of Allah—Mighty and Majestic is He—: {No soul knows what delights of the eye have been kept hidden for them} [As-Sajdah: 17]?
وَيُقَالُ فِي الْحَدِيثِ : فَيُعْطُونَ مَا لَا عَيْنَ رَأَتْ وَلَا أُذُنَ سَمِعْت، وَلَا خَطَرَ عَلَى قَلْبٍ بِشَرَ»(۱) .
wayuqālu fī al-ḥadīthi : fayuʿṭūna mā lā ʿayna raʾat walā ʾudhuna samiʿt, walā khaṭara ʿalā qalbin bishara»(1) .
And it is stated in the Hadith: "They are granted that which no eye has seen, no ear has heard, and has never crossed the heart of any human being"(1).
وَهَكَذَا : كُلُّ قَوْمٍ عَلَى أَقْدَارِهِمْ.
wahakadhā : kullu qawmin ʿalā ʾaqdārihim.
Thus, it is according to their respective stations.
وَمِنْهُمْ مَنْ لَا تَنْقَضِي كَرَامَتَهُ مِنْ ثَوَابِ اللَّهِ تَعَالَى، وَمِنْ النَّعِيمِ فِي الْجِنَانِ، وَمِنْهُمْ مَنْ لَا تَنْقَضِي كَرَامَتَهُ مِنْ اللَّهِ تَعَالَى، وَالزِّيَادَةُ مِنْ بَرِّهِ وَالنَّظَرُ إلَيْهِ .
waminhum man lā tanqaḍī karāmatahu min thawābi Allāhi taʿālā, wamin an-naʿīmi fī al-jināni, waminhum man lā tanqaḍī karāmatahu min Allāhi taʿālā, wa-z-ziyādatu min barrihi wa-n-naẓaru ʾlayhi .
Among them are those whose honor—derived from the reward of Allah the Exalted and the bliss of Paradise—knows no end; and among them are those whose honor—derived from Allah the Exalted, the increase of His bounty, and the vision of Him—knows no end.
وَقَدْ صَحَّ الْخَبَرُ عَنْ النَّبِيِّ لَهُ أَنَّهُ قَالَ: «َإِنْ أَدْنَى أَهْلَ الْجَنَّةِ مَنْزِلَةَ مَنْ يَنْظُرُ فِي مِلْكِهِ أَلْفِيْ عَامٍّ، يَرَى أَقْصَاهُ كَمَا يَرَى أَدْنَاهُ (۲) وَمِنْهُمْ مَنْ يَنْظُرُ إِلَى وَجْهِ اللَّهِ جَلَّ وَعَزَّ كُلَّ يَوْمٍ مَرَّتَيْنِ.
waqad ṣaḥḥa al-khabaru ʿan an-nabiyyi lahu ʾannahu qāla: «ʾin ʾadnā ʾahla al-jannati manzilata man yanẓuru fī milkihi ʾalfiy ʿāmmin, yarā ʾaqṣāhu kamā yarā ʾadnāhu (2) waminhum man yanẓuru ʾilā wajhi Allāhi jalla waʿazza kulla yawmin marratayni.
It is authentically reported from the Prophet (peace be upon him) that he said: "The person of the lowest rank among the inhabitants of Paradise is one who looks upon his dominion for two thousand years, seeing its farthest reaches just as he sees its nearest parts"(2); and among them are those who gaze upon the Countenance of Allah—Mighty and Majestic is He—twice every day.
وَمُحَالُ أَنْ يَكُونَ هَؤُلَاءِ وَمَنْ كَانَ عِلْمُهُمْ فِي الدُّنْيَا سَوَاءً. قَالَ
wamuḥālu ʾan yakūna haʾulāʾi waman kāna ʿilmuhum fī ad-dunyā sawāʾan. qāla
It is impossible for these individuals and those whose knowledge [of God] in this world was merely equal to be the same. He—
Source page 163 · Unit 506
جُلَّ ذِكَرَهُ : ﴿ وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيِّينِ عَلَى بَعْضِ [الْإِسْرَاءِ : ٥٥] .
julla dhikarahu : “ walaqad faḍḍalnā baʿḍa an-nabiyyīni ʿalā baʿḍi [al-ʾisrāʾi : 55] .
—the Exalted in His remembrance—said: {And We have favored some of the prophets over others} [Al-Isra: 55].
فَلَمْ يَقَعْ التَّفَضُّلُ عَلَى الْخَلْقِ إلَّا بِفَضْلِ عِلْمِهِمْ بِاَللَّهِ تَعَالَى وَالْمَعْرِفَةُ بِهِ، ثُمَّ عَلَى قَدْرِ هَذَا الْأَنْسِ تَفَاوَتُوا فِي الدُّنْيَا وَالْآخِرَةِ. وَبِاَللَّهِ التَّوْفِيقُ. .
falam yaqaʿ at-tafaḍḍulu ʿalā al-khalqi ʾllā bifaḍli ʿilmihim bi-llāhi taʿālā wa-l-maʿrifatu bihi, thumma ʿalā qadri hadhā al-ʾansi tafāwatūā fī ad-dunyā wa-l-ʾākhirati. wabiāalllahi at-tawfīqu. .
Thus, the favoring of one creature over another is based solely on the excellence of their knowledge of God Almighty and their acquaintance with Him; subsequently, they differ in status in this world and the Hereafter according to the degree of this intimacy. And success comes from God.
قُلْت : فَهَلْ يَصِيرُ الْعَبْدُ إلَى حَالٍ يَفْقِدُ مُطَالَبَةَ الصِّدْقِ مِنْ نَفْسِهِ، وَتَسْقُطُ عَنْهُ مُؤْنَةُ الْأَعْمَالِ، وَأَثْقَالِ الْإِخْلَاصِ، وَمُؤْنَةُ الصَّبْرِ، وَيَكُونُ عَامِلًا بِالصِّدْقِ آخِذًا بِمَا ذُكِرْت وَأَكْثَرَ بِلَا اشْتِغَالٍ وَلَا تَعَبُ؟
qult : fahal yaṣīru al-ʿabdu ʾlā ḥālin yafqidu muṭālabata aṣ-ṣidqi min nafsihi, watasquṭu ʿanhu muʾnatu al-ʾaʿmāli, waʾathqāli al-ʾikhlāṣi, wamuʾnatu aṣ-ṣabri, wayakūnu ʿāmilan bi-ṣ-ṣidqi ʾākhidhan bimā dhukirt waʾakthara bilā ashtighālin walā taʿabu?
I asked: Does the servant ever reach a state where he no longer feels the need to demand truthfulness from himself—where the burden of deeds, the heavy demands of sincerity, and the strain of patience fall away—yet he still acts with truthfulness, embodying what you mentioned and more, without toil or fatigue?
قَالَ : نَعَمْ، أَمْ تُسْمَعُ الْحَدِيثَ الَّذِي يَرْؤَى : «َإِنَّ الْجَنَّةَ حَقَّتْ بِالْمُكَارِهِ، وَحَقَّتْ النَّارِ بِالشَّهَوَاتِ»ِ (۱) .
qāla : naʿam, ʾam tusmaʿu al-ḥadītha alladhī yarʾā : «ʾinna al-jannata ḥaqqat bi-l-mukārihi, waḥaqqat an-nāri bi-sh-shahawāti» (1) .
He replied: Yes. Have you not heard the hadith that is narrated: "Paradise is encompassed by hardships, and Hell is encompassed by desires" (1)?
وَيُرْوَى فِي خَبَرٍ آخَرَ : إنَّ الْحَقَّ ثَقِيلٌ مَرِيءً، وَإِنَّ الْبَاطِلَ خَفِيفٌ وَبَيْءً.
wayurwā fī khabarin ʾākhara : ʾnna al-ḥaqqa thaqīlun marīʾan, waʾinna al-bāṭila khafīfun wabayʾan.
It is also narrated in another report: "Truth is heavy yet wholesome, while falsehood is light yet pernicious."
وَالنَّفْسُ مَجْبُولَةٌ بِحَبِّ هَذِهِ الدَّارِ، وَالسُّكُونِ إلَيْهَا، وَحُبُّ الدُّعَةِ وَالرَّاحَةُ فِيهَا .
wa-n-nafsu majbūlatun biḥabbi hadhihi ad-dāri, wa-s-sukūni ʾlayhā, waḥubbu ad-duʿati wa-r-rāḥatu fīhā .
The self is innately disposed to love this world, to find comfort in it, and to desire ease and repose within it.
أَمَّا الْحَقُّ وَاتِّبَاعُهُ وَالْعَمَلُ ،بِهِ وَالصِّدْقُ وَأَخْلَاقُهُ، فَذَلِكَ كُلُّهُ هُوَ خِلَافُ مَحْبُوبِ النَّفْسِ .
ʾammā al-ḥaqqu wāttibāʿuhu wa-l-ʿamalu ,bihi wa-ṣ-ṣidqu waʾakhlāquhu, fadhalika kulluhu huwa khilāfu maḥbūbi an-nafsi .
As for the Truth—following it, acting upon it, and embodying truthfulness and its virtues—all of that runs contrary to what the self loves.
فَإِذَا عَقَلَ الْعَبْدُ عَنْ اللَّهِ تَعَالَى وَفَهِمَ مَا دَعَاهُ إلَيْهِ مِنْ
faʾidhā ʿaqala al-ʿabdu ʿan Allāhi taʿālā wafahima mā daʿāhu ʾlayhi min
When the servant truly comprehends God Almighty’s message and understands His call—
Source page 164 · Unit 514
الْعُزُوفُ عَنْ هَذِهِ الدَّارِ الْفَانِيَةِ وَالرَّغْبَةِ فِي الدَّارِ الْبَاقِيَةِ حَمْلٌ عِنْدَ ذَلِكَ نَفْسِهُ عَلَى احْتِمَالِ الْمَكَارِهِ : مِنْ رُكُوبِ طَرِيقِ الصِّدْقِ، وَعَزَمَ عَلَى بَذْلِ الْمَجْهُودِ وَصَبْرِ اللَّهُ تَعَالَى، وَكَابِدُ نَفْسِهِ،
al-ʿuzūfu ʿan hadhihi ad-dāri al-fāniyati wa-r-raghbati fī ad-dāri al-bāqiyati ḥamlun ʿinda dhalika nafsihu ʿalā aḥtimāli al-makārihi : min rukūbi ṭarīqi aṣ-ṣidqi, waʿazama ʿalā badhli al-majhūdi waṣabri Allāhu taʿālā, wakābidu nafsihi,
urging him to turn away from this fleeting abode and desire the everlasting one—he compels himself to endure hardships: walking the path of truthfulness, resolving to exert full effort, patiently relying on God, and struggling against his own lower self;
وَاسْتَعَانَ بِاَللَّهِ تَعَالَى فَنَظَرَ اللَّهُ تَعَالَى إلَيْهِ رَاغِبًا فِيمَا لَدِيْهِ حَرِيصًا عَلَى أَنْ يَرْضِيَهُ وَعَادَ عَلَيْهِ عِنْدَ ذَلِكَ بِلَطْفِهِ وَعَوْنِهِ فَسَهَلَ عَلَيْهِ الْعَسِيرُ مِمَّا اُسْتَصْعَبَ مِنْ نَفْسِهِ، وَأَبْدَلَهُ بِالْمِرَارَةِ حَلَاوَةً، وَبِالثِّقَلِ خُفَّةً، وَبِالْخُشُونَةِ لَيِّنًا وَدْعَةً، فَسَهَلَ عَلَيْهِ قِيَامُ اللَّيْلِ، وَصَارَتْ الْمُنَاجَاةُ اللَّهُ تَعَالَى وَالْخَلْوَةُ بِخِدْمَتِهِ لَهُ نَعِيمًا بَعْدَ شِدَّةٍ الْمُكَابَدَةُ،
wāstaʿāna bi-llāhi taʿālā fanaẓara Allāhu taʿālā ʾlayhi rāghiban fīmā ladiyhi ḥarīṣan ʿalā ʾan yarḍiyahu waʿāda ʿalayhi ʿinda dhalika bilaṭfihi waʿawnihi fasahala ʿalayhi al-ʿasīru mimmā austaṣʿaba min nafsihi, waʾabdalahu bi-l-mirārati ḥalāwatan, wabiālththiqali khuffatan, wabiālkhushūnati layyinan wadʿatan, fasahala ʿalayhi qiyāmu al-layli, waṣārat al-munājātu Allāhu taʿālā wa-l-khalwatu bikhidmatihi lahu naʿīman baʿda shiddatin al-mukābadatu,
seeking God’s aid, he looks toward Him—desiring what He possesses and striving to please Him. God then bestows His kindness and assistance upon him, easing the difficulties he once found daunting; He replaces bitterness with sweetness, heaviness with lightness, and harshness with gentleness and serenity. Standing in prayer at night becomes easy for him, and intimate communion with God—along with the solitude of serving Him—transforms from a grueling struggle into sheer bliss;
وَصَارَ الصِّيَامُ وَالظَّمَأُ فِي اللَّهِ الْهَوَاجِرِ خَفِيفًا عَلَيْهِ حِينَ ذَاقَ عُذُوبَةِ مَا رَجَا مِنْ رُوحٍ تَعَالَى وَحُسْنِ عَاقِبَتِهِ .
waṣāra aṣ-ṣiyāmu wa-ẓ-ẓamaʾu fī Allāhi al-hawājiri khafīfan ʿalayhi ḥīna dhāqa ʿudhūbati mā rajā min rūḥin taʿālā waḥusni ʿāqibatihi .
Fasting and enduring thirst during the scorching heat of the day become light burdens once he tastes the sweetness of the spiritual relief and the blessed outcome he hopes for from God.
وَكَذَلِكَ تَبَدَّلَتْ وَسَهَّلَتْ الْأَخْلَاقُ وَالْأَحْوَالُ عَلَيْهِ، حِينَ قَامَ لَهُ مِنْ كُلِّ مَقَامٍ عَانَاهُ وَكَابَدَهُ اللَّهُ تَعَالَى الْتِمَاسَ رِضَاهُ عِوَضٌ [فَحِلَّ] مَكَانَهُ مِنْ الْخَيْرِ فَتَغَيَّرَتْ عِنْدَ ذَلِكَ أَخْلَاقُهُ، وَانْتَقَلَ طَبْعُهُ وَهَدَأَتْ نَفْسَهُ وَانْتَعَشَ عَقْلُهُ، وَسَكَنَهُ نُورُ الْحَقِّ فَأَلْفَهَ، وَنَفَرَ عَنْهُ الْهَوَى، وَطُفِئَتْ ظُلْمْتُهُ، فَصَارَ عِنْدَ ذَلِكَ الصِّدْقِ وَأَخْلَاقِهُ طَبْعًا لَهُ لَا يُحْسُنُ غَيْرِهُ،
wakadhalika tabaddalat wasahhalat al-ʾakhlāqu wa-l-ʾaḥwālu ʿalayhi, ḥīna qāma lahu min kulli maqāmin ʿānāhu wakābadahu Allāhu taʿālā al-timāsa riḍāhu ʿiwaḍun [faḥilla] makānahu min al-khayri fataghayyarat ʿinda dhalika ʾakhlāquhu, wāntaqala ṭabʿuhu wahadaʾat nafsahu wāntaʿasha ʿaqluhu, wasakanahu nūru al-ḥaqqi faʾalfaha, wanafara ʿanhu al-hawā, waṭufiʾat ẓulmtuhu, faṣāra ʿinda dhalika aṣ-ṣidqi waʾakhlāqihu ṭabʿan lahu lā yuḥsunu ghayrihu,
Likewise, his character and spiritual states are transformed and eased; for every spiritual station he endured and struggled through—seeking God’s pleasure—he receives a corresponding good in return. His character changes, his nature shifts, his soul finds tranquility, and his intellect is revitalized. The light of Truth settles within him, becoming his familiar companion, while base desire—and its darkness—is extinguished and repelled. Truthfulness and its virtues become his very nature; he knows no other way,
وَلَا يَأْلِفُ إلَّا إيَّاهُ، وَلَا يَسْكُنُ إلَى غَيْرِهِ، وَاكْتَنَفَتْهُ الْعِصْمَةُ مِنْ رَبِّهِ .
walā yaʾlifu ʾllā ʾyyāhu, walā yaskunu ʾlā ghayrihi, wāktanafathu al-ʿiṣmatu min rabbihi .
finds familiarity in nothing else, seeks solace in nothing else, and is enveloped by divine protection from his Lord.
فَضَعَّفَ عِنْدَ ذَلِكَ كَيَدٍ عَدُوِّهِ، وَصَارَ مَغْلُوبًا حِينَ مَاتَتْ دَوَاعِيهِ مِنْ الْبَاطِلِ، وَكُلُّ سِلَاحِهِ بِمَوْتِ الْهَوَى وَانْقِيَادٍ
faḍaʿʿafa ʿinda dhalika kayadin ʿaduwwihi, waṣāra maghlūban ḥīna mātat dawāʿīhi min al-bāṭili, wakullu silāḥihi bimawti al-hawā wānqiyādin
At that point, the stratagem of his enemy weakens, and he becomes the victor once the impulses driving him toward falsehood die out; his weapon is rendered blunt by the death of base desire and the submission...
Source page 165 · Unit 520
النَّفْسَ، حِينَ تَخَلَّقَتْ بِأَخْلَاقِ الْمَرْحُومِينَ .
an-nafsa, ḥīna takhallaqat biʾakhlāqi al-marḥūmīna .
...of the self, once it has become imbued with the character of those upon whom mercy has been bestowed.
قَالَ اللَّهُ جَلَّ ذَكَرَهُ حِينَ أَخْبَرَ عَنْ يُوسُفَ عَلَيْهِ السَّلَامُ (۱) : إنَّ النَّفْسَ لِأَمَارَةٍ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي ﴾ [يُوسُفَ: ٥٣] .
qāla Allāhu jalla dhakarahu ḥīna ʾakhbara ʿan yūsufa ʿalayhi as-salāmu (1) : ʾnna an-nafsa liʾamāratin bi-s-sūʾi ʾillā mā raḥima rabbī ” [yūsufa: 53] .
God—Glorious is His Remembrance—said, recounting the words of Joseph (peace be upon him): "Indeed, the soul is ever-inclined to evil, except those upon whom my Lord has bestowed mercy" [Yusuf: 53].
فَأَنْفُسَ الْأَنْبِيَاءُ وَالصِّدِّيقَيْنِ عَلَيْهِمْ السَّلَامُ مَرْحُومَةً، وَكَذَلِكَ كُلُّ مُؤْمِنٍ عَلَى حَسَبِ قُوَّةِ إيمَانِهِ، فَسَقَطَتْ عِنْدَ ذَلِكَ عَنْ الْعَبْدِ مُعَانَاةُ الصِّدْقِ وَثِقَلُ الْعَمَلُ بِهِ، فَصَارَ عَامِلًا بِالصِّدْقِ الَّذِي ذَكَرْنَاهُ، وَأَكْثَرَ بِأَضْعَافٍ كَثِيرَةٍ بِلَا مُؤْنَةٍ، بَلْ صَارَ ذَلِكَ نَعِيمًا وَغِذَاءَ إنْ تَرَكَهُ تَوَحَّشُ مِنْ تَرْكِهِ، وَتَفَرَّعُ مِنْ فَقْدِهِ، فَصَارَ الصِّدْقُ وَأَخْلَاقُهُ صِفَةً لَهُ،
faʾanfusa al-ʾanbiyāʾu wa-ṣ-ṣiddīqayni ʿalayhim as-salāmu marḥūmatan, wakadhalika kullu muʾminin ʿalā ḥasabi quwwati ʾymānihi, fasaqaṭat ʿinda dhalika ʿan al-ʿabdi muʿānātu aṣ-ṣidqi wathiqalu al-ʿamalu bihi, faṣāra ʿāmilan bi-ṣ-ṣidqi alladhī dhakarnāhu, waʾakthara biʾaḍʿāfin kathīratin bilā muʾnatin, bal ṣāra dhalika naʿīman waghidhāʾa ʾn tarakahu tawaḥḥashu min tarkihi, watafarraʿu min faqdihi, faṣāra aṣ-ṣidqu waʾakhlāquhu ṣifatan lahu,
Thus, the souls of the prophets and the truthful ones (peace be upon them) are recipients of mercy, as is every believer in proportion to the strength of their faith. Consequently, the servant is relieved of the struggle to be truthful and the burden of acting upon it; he begins to practice the truth we described—and indeed does so manifold times over—without any hardship. Rather, it becomes a source of bliss and spiritual nourishment; abandoning it would cause him a sense of alienation and distress. Truthfulness and its associated virtues become an intrinsic part of his character...
لَا يُحْسِنُ غَيْرُهَا، حَتَّى كَأَنَّهُ لَمْ يَزَلْ كَذَلِكَ.
lā yuḥsinu ghayruhā, ḥattā kaʾannahu lam yazal kadhalika.
...knowing no other way, as if he had always been that way.
وَمِصْدَاقُ ذَلِكَ فِي الْكِتَابِ وَالسُّنَّةِ مَوْجُودٌ، قَالَ اللَّهُ تَعَالَى : وَاَلَّذِينَ جَهِدُوا فِينَا لِنَهْدَيْنِهِمْ سَبَلْنَا وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ ﴾ [الْعَنْكَبُوتِ: ٦٩] .
wamiṣdāqu dhalika fī al-kitābi wa-s-sunnati mawjūdun, qāla Allāhu taʿālā : wa-lladhīna jahidūā fīnā linahdaynihim sabalnā waʾinna Allāha lamaʿa al-muḥsinīna ” [al-ʿankabūti: 69] .
Evidence of this is found in the Book and the Sunnah; God Almighty says: "And those who strive for Us—We will surely guide them to Our ways. And indeed, God is with the doers of good" [Al-Ankabut: 69].
وَقَالَ عَزَّ وَجَلَّ : ﴿ وَعَدَ اللَّهِ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصُّلَحَتُ لِيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قِبَلِهِمْ وَلْيُمْكُنَنَّ هُمْ دِينُهُمْ الَّذِي ارْتَضَى فَهُمْ وَلْيُبْدِّلْنَّهُمْ مِنْ بَعْدَ خَوْفِهِمْ أَمَّنَا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي
waqāla ʿazza wajalla : “ waʿada Allāhi alladhīna ʾāmanūā minkum waʿamilūā aṣ-ṣulaḥatu liyastakhlifannahum fī al-ʾarḍi kamā astakhlafa alladhīna min qibalihim walyumkunanna hum dīnuhum alladhī artaḍā fahum walyubddilnnahum min baʿda khawfihim ʾammanā yaʿbudūnanī lā yushrikūna bī
The Mighty and Majestic said: {Allah has promised those among you who believe and do righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them, and that He will surely establish for them [therein] their religion which He has approved for them, and that He will surely substitute for them, after their fear, security, [for] they worship Me, not associating anything with Me}
شَيْئًا) [النُّور: ٥٥] ، وقَالَ عز وجَل: ﴿ وَنُرِيْدُ أَنَّ نَمَنَ عَلَى الَّذِينَ اسْتَضْعَفُوا فِي الأَرْضِ وَنَجْعَلُهُمْ أَبَمَةً وَنَجْعَلُهُمْ
shayʾan) [an-nūr: 55] , wqāla ʿz wjal: “ wanuriydu ʾanna namana ʿalā alladhīna astaḍʿafūā fī al-ʾarḍi wanajʿaluhum ʾabamatan wanajʿaluhum
[An-Nur: 55]. And the Mighty and Majestic said: {And We wanted to confer favor upon those who were oppressed in the land and make them leaders and make them}
Source page 166 · Unit 527
الْوَرِيِّيْنِ وَنُمْكِنُ هُمْ فِي الْأَرْضِ ﴾ [الْقِصْصِ: ٥ - ٦]، وَقَالَ عَزَّ وَجَلَّ : ﴿ وَجَعَلْنَا مِنْهُمْ أَبَمَةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا ) [السَّجْدَةَ: ٢٤] أَي: عَنِ الدُّنْيَا.
al-wariyyiyni wanumkinu hum fī al-ʾarḍi ” [al-qiṣṣi: 5 - 6], waqāla ʿazza wajalla : “ wajaʿalnā minhum ʾabamatan yahdūna biʾamrinā lammā ṣabarūā ) [as-sajdata: 24] ʾay: ʿani ad-dunyā.
{inheritors, and establish them in the land} [Al-Qasas: 5–6]. And the Mighty and Majestic said: {And We made from among them leaders guiding by Our command when they were patient} [As-Sajdah: 24]—meaning: patient regarding the worldly life.
وَإِنَّمَا أَرَدْنَا أَنْ نُثْبَتَ الْمُجَاهَدَةُ لِلنُّفُوسِ، وَبَذْلِ الْجَهْدِ فِي الصِّدْقِ .
waʾinnamā ʾaradnā ʾan nuthbata al-mujāhadatu lilnnufūsi, wabadhli al-jahdi fī aṣ-ṣidqi .
Our aim was simply to establish the necessity of striving against the self and exerting effort in truthfulness.
ثُمَّ إنَّ الْمُعُونَةَ مِنْ اللَّهِ تَأْتِي مِنْ بَعْدِ ذَلِكَ، وَالْحُجَّةُ فِي ذَلِكَ قَائِمَةٌ فِي السُّنَنِ .
thumma ʾnna al-muʿūnata min Allāhi taʾtī min baʿdi dhalika, wa-l-ḥujjatu fī dhalika qāʾimatun fī as-sunani .
For aid from Allah comes thereafter, and the proof for this is established in the Prophetic traditions (Sunan).
قَالَ ابْنُ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا فِي تَفْسِيرِ سُورَةٍ طه :قَالَ مَعْنَى طه يَا رَجُل، بِلِسَانِ الْحَبَشَةِ : هُوَ مَا أَنْزَلْنَا عَلَيْك الْقُرْءَانِ لِتُشْقَى﴾ [طه: ٢] قال : لتَعَنِى بِهِ .
qāla abnu ʿabbāsin raḍiya Allāhu ʿanhumā fī tafsīri sūratin ṭh :qāla maʿnā ṭh yā rajul, bilisāni al-ḥabashati : huwa mā ʾanzalnā ʿalayk al-qurʾāni litushqā” [ṭh: 2] qāl : ltaʿaniā bihi .
Regarding the interpretation of Surah Taha, Ibn ‘Abbas (may Allah be pleased with them both) said: "The meaning of Taha—in the Abyssinian language—is 'O man.' [It refers to the verse:] 'We have not sent down the Qur’an to you to cause you distress' [Taha: 2]." He explained: "That is, [We did not send it] for you to exhaust yourself over it."
أَفَلَا تَرَى أَنَّهُ حِينَ قَامَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اللَّهُ عَزَّ وَجَلَّ شُكْرًا حَتَّى تَوَرَّمَتْ قَدَمَاهُ شُكَرَا اللَّهُ تَعَالَى(۱) فَأَمَرَهُ بِالْهُدُوءِ؟ : وَقَدْ رُوِيَ وَأَكْثَرُ (٢) .
ʾafalā tarā ʾannahu ḥīna qāma ṣallā Allāhu ʿalayhi wasallama Allāhu ʿazza wajalla shukran ḥattā tawarramat qadamāhu shukarā Allāhu taʿālā(1) faʾamarahu bi-l-hudūʾi? : waqad ruwiya waʾaktharu (2) .
Do you not see that when he (peace and blessings of Allah be upon him) stood [in prayer] out of gratitude to Allah—the Mighty and Majestic—until his feet swelled, Allah the Exalted commanded him to be at ease? This has been narrated in various accounts.
(۲) أَنَّ النَّبِيَّ صلى الله عَلَيهِ وَسَلَّمَ كَانَ يَتَعَبَّدُ فِي جَبَلِ حِرَاءِ الشَّهْرِ مِنْ وَكَذَلِكَ يُرْوَى: أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَحْرُسُ وَيَحْفَظُ عَدُوُّهُ، حَتَّى نَزَلَتْ هَذِهِ الآيَةُ: ﴿وَاَللَّهِ يَعْصِمُكَ مِنَ النَّاسِ ) [الْمَائِدَةُ: ٦٧] فَنَحَى الْحَرْسُ تَصْدِيقًا لِقَوْلِ اللَّهِ عَزَّ وَجَلَّ، حِينَ ذَكِرَ لَهُ أَنَّهُ يَعْصِمُهُ، فَأَيْقَنُ وَسَكَنَ )
(2) ʾanna an-nabiyya ṣlā Allāh ʿalayhi wasallama kāna yataʿabbadu fī jabali ḥirāʾi ash-shahri min wakadhalika yurwā: ʾanna an-nabiyya ṣallā Allāhu ʿalayhi wasallama kāna yaḥrusu wayaḥfaẓu ʿaduwwuhu, ḥattā nazalat hadhihi al-ʾāyatu: “wa-llāhi yaʿṣimuka mina an-nāsi ) [al-māʾidatu: 67] fanaḥā al-ḥarsu taṣdīqan liqawli Allāhi ʿazza wajalla, ḥīna dhakira lahu ʾannahu yaʿṣimuhu, faʾayqanu wasakana )
(2) The Prophet (peace and blessings be upon him) used to engage in worship on Mount Hira for a month at a time. It is also narrated that the Prophet (peace and blessings be upon him) used to be guarded against his enemies until this verse was revealed: “And Allah will protect you from the people” [Al-Ma’idah: 67]. He then dismissed the guards, affirming the word of Allah—Mighty and Majestic is He—who had stated that He would protect him; thus, he attained certainty and his heart was at ease.
Source page 167 · Unit 533
وَكَذَلِكَ الْمُؤْمِنُونَ يَأْتِيهِمْ الْيَقِينُ بَعْدَ الضَّعْفِ.
wakadhalika al-muʾminūna yaʾtīhim al-yaqīnu baʿda aḍ-ḍaʿfi.
Likewise, certainty comes to the believers after a state of weakness.
وَكَذَلِكَ النَّبِيُّ اللَّهُ كَانَ يَخْرُجُ إلَى الْغَارِّ بِالْجَبَلِ الَّذِي يُقَالُ لَهُ ثَوْرٌ، وَيَخْتَبَىءُ هُوَ وَأَبُو بَكْرٍ الصِّدِّيقُ رَضِيَ اللَّهُ عَنْهُ، يَخْرُجَانِ إلَى الْمَدِينَةِ هَارِبَيْنِ فِي السِّرِّ (۱) .
wakadhalika an-nabiyyu Allāhu kāna yakhruju ʾlā al-ghārri bi-l-jabali alladhī yuqālu lahu thawrun, wayakhtabāʾu huwa waʾabū bakrin aṣ-ṣiddīqu raḍiya Allāhu ʿanhu, yakhrujāni ʾlā al-madīnati hāribayni fī as-sirri (1) .
Similarly, the Prophet of Allah used to go out to the cave in the mountain known as Thawr, where he and Abu Bakr al-Siddiq (may Allah be pleased with him) would hide, before secretly setting out for Medina to escape. (1)
ثُمَّ وَهَذَا إنَّمَا كَانَ وَقْتَ الْبَلْوَى مِنْ اللَّهِ تَعَالَى لَهُ؛
thumma wahadhā ʾnnamā kāna waqta al-balwā min Allāhi taʿālā lahu;
Yet, this occurred during a time of trial and testing from Allah the Exalted;
إذْ كَانَ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ فِي مَقَامِ الصَّبْرِ وَالْمُجَاهَدَةِ، ثُمَّ مِنْ بَعْدَ مَا صَارَ إلَى الْمَدِينَةِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ، تَغْزُوهُ قُرَيْشٌ يَوْمَ وَقْعَةِ أَحَدٍ، فَيُقْتُلُ أَصْحَابُهُ، وَتَكْسَّرُ رُبَاعِيَّتُهُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ، وَيُدْمَى وَجْهَهُ (۲) .
ʾdh kāna ʿalayhi aṣ-ṣalātu wa-s-salāmu fī maqāmi aṣ-ṣabri wa-l-mujāhadati, thumma min baʿda mā ṣāra ʾlā al-madīnati ʿalayhi aṣ-ṣalātu wa-s-salāmu, taghzūhu qurayshun yawma waqʿati ʾaḥadin, fayuqtulu ʾaṣḥābuhu, watakssaru rubāʿiyyatuhu ʿalayhi aṣ-ṣalātu wa-s-salāmu, wayudmā wajhahu (2) .
for he (peace and blessings be upon him) was in a state of patience and striving. Later, after he had arrived in Medina, Quraysh attacked him at the Battle of Uhud; his companions were killed, his incisor tooth was broken, and his face was bloodied. (2)
أَفَلَا تَرَى أَنَّ الْهَوَى وَالْمَحْنَةَ لَازِمَةٌ لَهُ وَلِلْمُؤْمِنِينَ طَالِبَةٌ لَهُمْ؟ .
ʾafalā tarā ʾanna al-hawā wa-l-maḥnata lāzimatun lahu walilmuʾminīna ṭālibatun lahum? .
Do you not see, then, that hardship and tribulation are inseparable from him and the believers, constantly pursuing them?
ثُمَّ إنَّهُ لَا يَخْرُجُ هُوَ وَأَصْحَابُهُ، فِيُهَلّ، وَيَسُوقُ الْهَدْيَ يُرِيدُ الْعُمْرَةَ، فَتَمْنَعُهُ قُرَيْشٌ مِنْ دُخُولِ مَكَّةَ، حَتَّى اضْطَرَبَ وَالتِّرْمِذِيُّ وَابْنُ جَرِيرٍ وَابْنُ الْمُنْذِرِ وَابْنُ أَبِي حَاتِمٍ وَأَبُو الشَّيْخِ وَالْحَاكِمُ، وَأَبُو نُعَيْمٍ وَالْبَيْهَقِيُّ كِلاهُمَا فِي «َالدَّلَائِلِ»ِ وَابْنِ مَرْدُوَيْهِ مِنْ حَدِيثِ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا .
thumma ʾnnahu lā yakhruju huwa waʾaṣḥābuhu, fiyuhall, wayasūqu al-hadya yurīdu al-ʿumrata, fatamnaʿuhu qurayshun min dukhūli makkata, ḥattā aḍṭaraba wa-t-tirmidhiyyu wābnu jarīrin wābnu al-mundhiri wābnu ʾabī ḥātimin waʾabū ash-shaykhi wa-l-ḥākimu, waʾabū nuʿaymin wa-l-bayhaqiyyu kilāhumā fī «ad-dalāʾili» wābni marduwayhi min ḥadīthi ʿāʾishata raḍiya Allāhu ʿanhā .
Furthermore, on one occasion, he and his companions set out—having entered the state of ihram and driving the sacrificial animals, intending to perform Umrah—but Quraysh prevented them from entering Mecca... [Narrated by] Al-Tirmidhi, Ibn Jarir, Ibn al-Mundhir, Ibn Abi Hatim, Abu al-Shaykh, Al-Hakim, Abu Nu'aym, Al-Bayhaqi (both in Al-Dala'il), and Ibn Mardawayh, from the hadith of Aisha (may Allah be pleased with her).
Source page 168 · Unit 539
النَّاسُ، فَأَحَلَّ بِالْمَوْضِعِ الَّذِي يُسَمَّى الْحُدَيْبِيَةَ)، وَرَجَعَ، وَلَمْ يَدْخُلْ الْحَرَمَ !! . ثُمَّ اُنْظُرْ الْآنَ؛
an-nāsu, faʾaḥalla bi-l-mawḍiʿi alladhī yusammā al-ḥudaybiyata), warajaʿa, walam yadkhul al-ḥarama !! . thumma aunẓur al-ʾāna;
...the people, and he halted at the place called al-Hudaybiyyah; he then returned without entering the Sacred Precinct. Now, consider this:
حِينَ انْقَضَتْ مُدَّةُ الْبَلَاءِ، وَجَاءَ النَّصْرُ : كَيْفَ دَخَلَ مَكَّةَ (٢) ، فَقَتِل، وَأَمِنَ مَنْ شَاءَ، ثُمَّ بَشَرَ عِنْدَهَا بِالْمَغْفِرَةِ (۳) ، فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ : إِنَّا فَتَحْنَّا لَكَ فَتْحًا مُبِيِّنًا لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ [الْفَتْحُ: ١-٢] (٤) .
ḥīna anqaḍat muddatu al-balāʾi, wajāʾa an-naṣru : kayfa dakhala makkata (2) , faqatil, waʾamina man shāʾa, thumma bashara ʿindahā bi-l-maghfirati (3) , faʾanzala Allāhu ʿazza wajalla : ʾinnā fataḥnnā laka fatḥan mubiyyinan liyaghfira laka Allāhu mā taqaddama min dhanbika wamā taʾakhkhara [al-fatḥu: 1-2] (4) .
When the period of tribulation had passed and victory arrived, observe how he entered Mecca—executing some and granting safety to others—and was then given the glad tidings of forgiveness. It was then that Allah—Mighty and Majestic is He—revealed: "Indeed, We have given you a clear conquest, that Allah may forgive for you what preceded of your sin and what will follow" [Al-Fath: 1–2].
وَهَذَا مُوسَى وَمَنْزِلَتُهُ عِنْدَ اللَّهِ ؛
wahadhā mūsā wamanzilatuhu ʿinda Allāhi ;
And consider Moses and his station with Allah:
فَانْظُرْ إلَى عَظِيمِ بِلَائِهِ، حِينَ حَمَلَتْ بِهِ أُمُّهُ كَيْفَ اسْتَحْيَيْت النِّسَاءَ، وَقَتَلَ الْوِلْدَانِ فِي طَلَبِ مُوسَى عَلَيْهِ السَّلَامُ فَرَجَعَ بِلَاؤُهُ عَلَى الْخَلِيقَةِ.
fānẓur ʾlā ʿaẓīmi bilāʾihi, ḥīna ḥamalat bihi ʾummuhu kayfa astaḥyayt an-nisāʾa, waqatala al-wildāni fī ṭalabi mūsā ʿalayhi as-salāmu farajaʿa bilāʾuhu ʿalā al-khalīqati.
Look at the magnitude of his trial; when his mother was pregnant with him, women were subjected to humiliation and male infants were slaughtered in the pursuit of Moses—peace be upon him—such that the impact of his trial extended to the entire community.
ثُمَّ أَخْبَرَ اللَّهُ عَزَّ وَجَلَّ عَنْهُ فَقَالَ فَأَصْبَحُ فِي الْمَدِينَةِ خَايَفًا يَتَرَقَّبُ ﴾ [الْقَصْصُ ۱۸] وَقَال: ﴿ إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلُوكَ فَأَخْرَجَ إِنِّي لَكَ مِنَ النِّصْحَيْنِ فَخَرَجَ مِنْهَا خَايَفًا يَتَرَقَّبُ قَالَ رَبُّ نَجْنِي مِنَ الْقَوْمِ الظَّالِمِينَ) [الْقِصِصُ ٢٠ - ٢١].
thumma ʾakhbara Allāhu ʿazza wajalla ʿanhu faqāla faʾaṣbaḥu fī al-madīnati khāyafan yataraqqabu ” [al-qaṣṣu 18] waqāl: “ ʾinna al-malaʾa yaʾtamirūna bika liyaqtulūka faʾakhraja ʾinnī laka mina an-niṣḥayni fakharaja minhā khāyafan yataraqqabu qāla rabbu najnī mina al-qawmi aẓ-ẓālimīna) [al-qiṣiṣu 20 - 21].
Then Allah—Mighty and Majestic is He—spoke of him, saying: "And he became in the city—fearful and anticipating [danger]..." [Al-Qasas: 18]. And He said: "Indeed, the eminent ones are conferring over you—to kill you, so leave [the city]; indeed, I am to you of the sincere advisors." So he left it—fearful and anticipating [danger]—saying: "My Lord, save me from the wrongdoing people" [Al-Qasas: 20–21].
ثُمَّ أَنْظَرَ أَيُّهَا الْمُرِيدُ الطَّالِبُ لِلْوُصُولِ إلَى كَرَامَةِ اللَّهِ عَزَّ وَجَلَّ بِالتَّوَانِي وَالتَّفْرِيطِ أَلَمْ يَبْلُغُك أَنَّ مُوسَى عَلَيْهِ السَّلَامُ
thumma ʾanẓara ʾayyuhā al-murīdu aṭ-ṭālibu lilwuṣūli ʾlā karāmati Allāhi ʿazza wajalla bi-t-tawānī wa-t-tafrīṭi ʾalam yablughuk ʾanna mūsā ʿalayhi as-salāmu
Consider, then, O seeker aspiring to attain the honor of God—Mighty and Majestic—while you are prone to lethargy and negligence: has it not reached you that Moses—peace be upon him—
Source page 169 · Unit 545
لَمْ يَصِلْ إلَى امْرَأَتِهِ حَتَّى رَعَى الْغَنَمَ، وَخَدَمَ عَشْرَ سِنِينَ، ثُمَّ أَرْسَلَهُ اللَّهُ تَعَالَى وَكَلَّمَهُ وَأَظْهَرُ بُرْهَانِهُ؟! .
lam yaṣil ʾlā amraʾatihi ḥattā raʿā al-ghanama, wakhadama ʿashra sinīna, thumma ʾarsalahu Allāhu taʿālā wakallamahu waʾaẓharu burhānihu?! .
did not reach his wife until he had tended sheep and served for ten years? Only then did God Almighty send him, speak to him, and manifest His proof.
فَقَالَ لَا تَخَافَا إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَى ﴾ [طه: ٤٦] فَحِينَ قَالَ لَهُمَا وَلاَ تَخَافَا هَلْ خَافًّا ؟!
faqāla lā takhāfā ʾinnanī maʿakumā ʾasmaʿu waʾarā ” [ṭh: 46] faḥīna qāla lahumā walāa takhāfā hal khāffan ?!
He said: "Do not fear; indeed, I am with you both; I hear and I see" [Taha: 46]. When He said to them, "Do not fear," did they indeed fear?
أَلَمْ يُجْعَلْ لَهُمَا آيَةً فِي عَصَا، فَظَهْرًا عَلَى كَيْدِ السُّحْرَةِ، وَهَزَمَا الْجُيُوشُ، ثُمَّ أَدَالَهُ اللَّهُ تَعَالَى مِنْ أَعْدَائِهِ، وَأَغْرَقَهُمْ أَجْمَعِينَ؟! .
ʾalam yujʿal lahumā ʾāyatan fī ʿaṣā, faẓahran ʿalā kaydi as-suḥrati, wahazamā al-juyūshu, thumma ʾadālahu Allāhu taʿālā min ʾaʿdāʾihi, waʾaghraqahum ʾajmaʿīna?! .
Did He not grant them a sign in the staff, whereby they prevailed over the sorcerers' plot and defeated armies? Then God Almighty granted them victory over their enemies and drowned them all.
وَهَذَا يُوسُفُ عَلَيْهِ السَّلَامُ حِينَ أَخْبَرَ اللَّهُ تَعَالَى عَنْهُ أَنَّهُ يُلْقَى فِي الْجَبِّ، ثُمَّ يُبَاعُ بِثَمَنٍ بَخْسِّ دَرَاهِمَ مَعْدُودَةٍ وَكَانُوا فِيهِ مِنْ الزَّاهِدَيْنِ ﴾ [يُوسُفَ: ٢٠] ثُمَّ لَمْ يُفَارِقْهُ الْبَلَاءُ، حَتَّى فَتَنَ بِامْرَأَةِ الْعَزِيزِ، وَسَجْنَ السِّنِينَ الْكَثِيرَةَ .
wahadhā yūsufu ʿalayhi as-salāmu ḥīna ʾakhbara Allāhu taʿālā ʿanhu ʾannahu yulqā fī al-jabbi, thumma yubāʿu bithamanin bakhssi darāhima maʿdūdatin wakānūā fīhi min az-zāhidayni ” [yūsufa: 20] thumma lam yufāriqhu al-balāʾu, ḥattā fatana biāmraʾati al-ʿazīzi, wasajna as-sinīna al-kathīrata .
And consider Joseph—peace be upon him—of whom God Almighty foretold that he would be cast into the well and then sold for a paltry price—"for a few dirhams, and they were, concerning him, of those indifferent" [Yusuf: 20]. Yet trials did not cease to befall him, culminating in the test involving the wife of al-Aziz and his imprisonment for many years.
ثُمَّ اُنْظُرْ كَيْفَ أَدَالَهُ اللَّهُ تَعَالَى عَلَى إخْوَتِهِ، ثُمَّ أَخْرَجَهُمْ اللَّهُ تَعَالَى فَأَظْهَرَ بُرْهَانَهِ وَجَعَلَهُ عَلَى خَزَائِنِ الْأَرْضِ.
thumma aunẓur kayfa ʾadālahu Allāhu taʿālā ʿalā ʾkhwatihi, thumma ʾakhrajahum Allāhu taʿālā faʾaẓhara burhānahi wajaʿalahu ʿalā khazāʾini al-ʾarḍi.
Then observe how God Almighty granted him triumph over his brothers; how He brought them forth, manifested His proof, and appointed him over the storehouses of the land.
وَكَذَلِكَ الْأَنْبِيَاءُ عَلَيْهِمْ السَّلَامُ الَّذِينَ ذَكَرَهُمْ اللَّهُ عَزَّ وَجَلَّ.
wakadhalika al-ʾanbiyāʾu ʿalayhim as-salāmu alladhīna dhakarahum Allāhu ʿazza wajalla.
The same applies to the other prophets—peace be upon them—whom God—Mighty and Majestic—has mentioned.
وَفِي هَذَا بَلَاغٌ لِمَنْ فَهِمَ عَنْ اللَّهِ عَزَّ وَجَلَّ، وَعَنْ الْعُلَمَاءِ الْأَدْلَاءِ عَلَى الطَّرِيقِ إلَى اللَّهِ عَزَّ وَجَلَّ !! .
wafī hadhā balāghun liman fahima ʿan Allāhi ʿazza wajalla, waʿan al-ʿulamāʾi al-ʾadlāʾi ʿalā aṭ-ṭarīqi ʾlā Allāhi ʿazza wajalla !! .
In this lies a sufficient message for those who understand God—Mighty and Majestic—and the scholars who guide the way to Him.
وَهَذَا عُمَرُ بْنُ وَمَا رُوِيَ عَنْهُ أَنَّهُ اللَّهُ عَنْهُ ، الْخِطَابُ رَضِيَ مَا سَلَكَ طَرِيقًا قَطُّ إلَّا سَلَكَ الشَّيْطَانِ طَرِيقًا غَيْرَهَا (١) ،
wahadhā ʿumaru bnu wamā ruwiya ʿanhu ʾannahu Allāhu ʿanhu , al-khiṭābu raḍiya mā salaka ṭarīqan qaṭṭu ʾllā salaka ash-shayṭāni ṭarīqan ghayrahā (1) ,
Consider also 'Umar ibn al-Khattab—may God be pleased with him—of whom it is narrated that he never traversed a path without Satan taking a different one (1).
Source page 170 · Unit 553
وَقَالَ : إنَّ الشَّيْطَانَ لِيُفَرَّ مِنْ جَبَيْنِ عُمَرَ.
waqāla : ʾnna ash-shayṭāna liyufarra min jabayni ʿumara.
And it was said: "Satan flees from 'Umar's brow."
وَقَدْ كَانَ بِالْأَمْسِ مِنْ اللَّاتِ وَالْعُزَى فِي أُمُورٍ تَرْضِي الشَّيْطَانِ! .
waqad kāna bi-l-ʾamsi min al-lāti wa-l-ʿuzā fī ʾumūrin tarḍī ash-shayṭāni! .
Yet, only yesterday, he was involved with Al-Lat and Al-Uzza in matters that pleased Satan!
فَانْظُرْ : كَيْفَ [أَنَّهُ لَمَّا] أَخْلَصَ لِلَّهِ تَعَالَى وَصُدِّقَ، أَيْنَ كَانَ مِنْهُ الْعَدُوُّ وَبَاطِلُهُ؟
fānẓur : kayfa [ʾannahu lammā] ʾakhlaṣa li-llāhi taʿālā waṣuddiqa, ʾayna kāna minhu al-ʿaduwwu wabāṭiluhu?
Observe, then: once he became sincere for the sake of Allah the Exalted and truthful, where did the Enemy and his falsehood stand in relation to him?
(۱) وَرُوِى عَنْ ثَابِتٍ الْبُنَانِيِّ (١) رحِمَةُ اللَّهُ عَلَيْهِ أَنَّهُ قَالَ: كَابِدَتُ الْقُرْآنَ عِشْرِينَ سَنَةً، وَتَنْعَمْتُ بِهِ عِشْرِينَ سَنَةً.
(1) waruwiā ʿan thābitin al-bunāniyyi (1) rḥimatu Allāhu ʿalayhi ʾannahu qāla: kābidatu al-qurʾāna ʿishrīna sanatan, watanʿamtu bihi ʿishrīna sanatan.
(1) It is narrated from Thabit al-Bunani—may Allah have mercy on him—that he said: "I struggled with the Quran for twenty years, and I delighted in it for twenty years."
وَقَالَ بَعْضُ الْحُكَمَاءِ : إنَّ الْقَوْمَ لَمْ يَزَالُوا يَمْضِغُونَ الصَّبْرَ حَتَّى صَارَ عُسَلًا.
waqāla baʿḍu al-ḥukamāʾi : ʾnna al-qawma lam yazālūā yamḍighūna aṣ-ṣabra ḥattā ṣāra ʿusalan.
Some wise people said: "Those people kept chewing on patience until it turned into honey."
وَقَالَ بَعْضُ الْحُكَمَاءِ : إنَّ دُونَ كُلِّ بُرٍّ عُقْبَةً، فَمَنْ تَجْسَمَ رُكُوبُهَا أَفَضَتْ بِهِ إلَى الرَّاحَةِ وَمَنْ هَالِهِ رُكُوبُ الْعُقْبَةِ، فَلَمْ مَكَانَهُ . يَرَقُّهَا، بَقِيَ .
waqāla baʿḍu al-ḥukamāʾi : ʾnna dūna kulli burrin ʿuqbatan, faman tajsama rukūbuhā ʾafaḍat bihi ʾlā ar-rāḥati waman hālihi rukūbu al-ʿuqbati, falam makānahu . yaraqquhā, baqiya .
Some wise people said: "Before every act of righteousness lies an obstacle; whoever resolves to surmount it finds it leading to comfort, whereas whoever is daunted by the obstacle and fails to ascend it remains where he is."
قُلْتُ فَلِابِدٍ مِنْ هَذِهِ الْبَلْوَى وَالِاخْتِبَارِ؟!!
qultu faliābidin min hadhihi al-balwā wa-l-akhtibāri?!!
I asked: "Is this trial and testing inevitable, then?"
قَالَ : لِابْدٌ مِنْهُ لِكُلِّ عَبْدٍ رَفِيعُ الْقَدْرِ عِنْدَ اللَّهِ عَزَّ وَجَلَّ مِنْ أَهْلِ الْمَعْرِفَةِ بِاَللَّهِ عَزَّ وَجَلَّ.
qāla : liābdun minhu likulli ʿabdin rafīʿu al-qadri ʿinda Allāhi ʿazza wajalla min ʾahli al-maʿrifati bi-llāhi ʿazza wajalla.
He replied: "It is inevitable for every servant of high standing before Allah—Mighty and Majestic—among those who truly know Him."
سَعْدُ بْنُ أَبِي وَقَّاصٍ رَضِيَ اللَّهُ عَنْهُ.
saʿdu bnu ʾabī waqqāṣin raḍiya Allāhu ʿanhu.
Sa‘d ibn Abi Waqqas—may Allah be pleased with him.
Source page 171 · Unit 562
شَرْحِ الصِّدْقِ وَقَدْ صَحَّ الْخَبَرُ عَنْ الْخَبَرِ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ سُئِلَ مِنْ أَشَدِّ النَّاسِ بَلَاءً؟
sharḥi aṣ-ṣidqi waqad ṣaḥḥa al-khabaru ʿan al-khabari ʿan an-nabiyyi ṣallā Allāhu ʿalayhi wasallama ʾannahu suʾila min ʾashaddi an-nāsi balāʾan?
An explanation of truthfulness: It is authentically reported from the Prophet (peace and blessings of Allah be upon him) that he was asked: "Who among the people faces the severest trials?"
قَالَ: «الأَنْبِيَاءُ ، ثُمَّ الصَّالِحُونَ، ثُمَّ الْأَمْثَلُ فَالْأَمْثَلُ»ُ(۱).
qāla: «al-ʾanbiyāʾu , thumma aṣ-ṣāliḥūna, thumma al-ʾamthalu fa-l-ʾamthalu»(1).
He said: "The Prophets, then the righteous, then those who are most like them, and so on" (1).
يُبْتَلَى الْعَبْدُ حَسَبَ ،دَيْنِهِ، فَإِنْ كَانَ فِي إيمَانِهِ قُوَّةً، شَدَّدَ عَلَيْهِ الْبَلَاءُ، وَإِنْ كَانَ فِي إيمَانِهِ ضَعْفَ خَفَّفَ عَلَيْهِ الْبَلَاءُ .
yubtalā al-ʿabdu ḥasaba ,daynihi, faʾin kāna fī ʾymānihi quwwatan, shaddada ʿalayhi al-balāʾu, waʾin kāna fī ʾymānihi ḍaʿfa khaffafa ʿalayhi al-balāʾu .
A servant is tested according to the strength of his faith; if there is strength in his faith, the trial is intensified, and if there is weakness in his faith, the trial is lightened.
فَالْأَنْبِيَاءُ عَلَيْهِمْ السَّلَامُ بَادَأَهُمْ الْحَقُّ عَزَّ وَجَلَّ بِكَرَامَةِ الرِّسَالَةِ، وَبِشَرِهِمْ بِالنُّبُوَّةِ، ثُمَّ حَمَلَ عَلَيْهِمْ الْبَلَاءَ، فَاحْتَمَلُوا الْبَلَاءَ، بِقَدْرِ الْكَرَامَةِ الَّتِي أَكْرَمُهُمْ بِهَا، حَتَّى رَاضَهُمْ بِالْبَلَاءِ، وَتَفَقَّهُوا فِيهِ وَبِهِ صَبَرُوا اللَّهُ عَزَّ وَجَلَّ، حَتَّى نَصَرُوا .
fa-l-ʾanbiyāʾu ʿalayhim as-salāmu bādaʾahum al-ḥaqqu ʿazza wajalla bikarāmati ar-risālati, wabisharihim bi-n-nubuwwati, thumma ḥamala ʿalayhim al-balāʾa, fāḥtamalūā al-balāʾa, biqadri al-karāmati allatī ʾakramuhum bihā, ḥattā rāḍahum bi-l-balāʾi, watafaqqahūā fīhi wabihi ṣabarūā Allāhu ʿazza wajalla, ḥattā naṣarūā .
As for the Prophets—peace be upon them—the Truth (Mighty and Majestic is He) initiated their journey by bestowing upon them the honor of Messengership and the glad tidings of Prophethood. He then laid trials upon them, which they bore in proportion to the honor He had conferred; through these trials, He disciplined and refined them. They gained deep insight through this process and exercised patience for the sake of God (Mighty and Majestic is He) until they were granted victory.
وَالْمُؤْمِنُونَ قَامَتْ لَهُمْ الرَّغْبَةُ فِي ثَوَابِ اللَّهِ عَزَّ وَجَلَّ الَّذِي بِهِ وَعْدَهُمْ وَالرُّهْبَةُ مِنْ عِقَابِهِ الَّذِي بِهِ تَوَاعِدُهُمْ، فَصَبَرُوا لِلَّهِ تَعَالَى، وَأَخْلِصُوا وَصَدَّقُوا فَشَكَرَ اللَّهُ تَعَالَى لَهُمْ ذَلِكَ، وَأَظْهَرُ بُرْهَانِهِمْ عَلَى الْخَلِيقَةِ فَجَعَلَهُمْ عُلَمَاءُ يُقْتَدَى بِهِمْ، وَأَسْكَنَ الْيَقِينُ قُلُوبَهُمْ .
wa-l-muʾminūna qāmat lahum ar-raghbatu fī thawābi Allāhi ʿazza wajalla alladhī bihi waʿdahum wa-r-ruhbatu min ʿiqābihi alladhī bihi tawāʿiduhum, faṣabarūā li-llāhi taʿālā, waʾakhliṣūā waṣaddaqūā fashakara Allāhu taʿālā lahum dhalika, waʾaẓharu burhānihim ʿalā al-khalīqati fajaʿalahum ʿulamāʾu yuqtadā bihim, waʾaskana al-yaqīnu qulūbahum .
As for the believers, they were moved by a longing for the reward God (Mighty and Majestic is He) had promised and a dread of the punishment He had threatened. Thus, they practiced patience for the sake of God (Exalted is He), acting with sincerity and truthfulness. God (Exalted is He) acknowledged this, made their proof evident to all creation, established them as exemplary scholars, and instilled certainty within their hearts.
ثُمَّ إنَّ الْمُؤْمِنِينَ، بَعْدَ ذَلِكَ عَلَى وَجْهَيْنِ : فَمِنْهُمْ مَنْ يَبْدُؤُهُ اللَّهُ تَعَالَى بِالنِّعْمَةِ وَالْمِنَّةِ وَالْمُوهِبَةِ،
thumma ʾnna al-muʾminīna, baʿda dhalika ʿalā wajhayni : faminhum man yabduʾuhu Allāhu taʿālā bi-n-niʿmati wa-l-minnati wa-l-mūhibati,
Thereafter, believers fall into two categories: among them are those whom God (Exalted is He) initiates with grace, favor, and divine gifts;
Source page 172 · Unit 568
فَيَهَبُ لَهُ الْإِنَابَةُ، وَيُحْبَبُ إلَيْهِ الْبِرَّ، وَيَسْهُلُ عَلَيْهِ الطَّاعَةُ، وَيَبْدَأُهُ بِالْمِنَنِ الْكَثِيرَةِ.
fayahabu lahu al-ʾinābatu, wayuḥbabu ʾlayhi al-birra, wayashulu ʿalayhi aṭ-ṭāʿatu, wayabdaʾuhu bi-l-minani al-kathīrati.
He grants them the gift of turning back to Him in repentance (inabah), endears righteousness to them, facilitates obedience, and bestows abundant favors upon them from the outset.
فَإِذَا تَمَكَّنَ الرُّوحُ فِي قَلْبِهِ وَاسْتَعْذَبَ الْأَعْمَالَ الصَّالِحَةَ حُمِلَ عَلَيْهِ بَعْدَ ذَلِكَ الْبَلَاءَ، وَالِاخْتِبَارُ، وَالْمَصَائِبُ، وَالضِّرَاءُ، وَالْعُسْرُ، وَالشِّدَّةُ.
faʾidhā tamakkana ar-rūḥu fī qalbihi wāstaʿdhaba al-ʾaʿmāla aṣ-ṣāliḥata ḥumila ʿalayhi baʿda dhalika al-balāʾa, wa-l-akhtibāru, wa-l-maṣāʾibu, wa-ḍ-ḍirāʾu, wa-l-ʿusru, wa-sh-shiddatu.
Once the spirit has taken firm root in their hearts and they have come to savor righteous deeds, He then subjects them to trials, testing, calamities, adversity, hardship, and severity.
ثُمَّ تُؤْخَذُ مِنْهُ الْحَلَاوَةُ الَّتِي كَانَ يَجِدُهَا، وَالنَّشَاطُ فِي الْبُرِّ، فَتَثْقُلُ عَلَيْهِ الطَّاعَةُ ،بَعْدَ ،خِفْتِهَا، وَيَجِدُ الْمِرَارَةُ بَعْدَ الْحَلَاوَةِ، وَالْكَسْلِ بَعْدَ النَّشَاطِ وَالْكَدْرِ بَعْدَ الصَّفَاءِ، وَذَلِكَ لِعِلَّةِ الْبَلْوَى وَالِاخْتِبَارِ، فَتَعْتَرِيهِ الْفِتْرَةُ.
thumma tuʾkhadhu minhu al-ḥalāwatu allatī kāna yajiduhā, wa-n-nashāṭu fī al-burri, fatathqulu ʿalayhi aṭ-ṭāʿatu ,baʿda ,khiftihā, wayajidu al-mirāratu baʿda al-ḥalāwati, wa-l-kasli baʿda an-nashāṭi wa-l-kadri baʿda aṣ-ṣafāʾi, wadhalika liʿillati al-balwā wa-l-akhtibāri, fataʿtarīhi al-fitratu.
The sweetness they once experienced and the zeal for righteousness are then withdrawn; obedience, once light, becomes burdensome. They encounter bitterness after sweetness, lethargy after zeal, and turbidity after clarity—all for the sake of the trial and test—and a period of spiritual languor (fatrah) befalls them.
فَإِنْ جَاهَدَ الْآنَ وَصَبَرَ وَاحْتَمَلَ الْمَكْرُوهُ، صَارَ إلَى حَدِّ الرَّاحَةِ وَالْبُلُوغِ، وَأَضْعَفَ لَهُ الْبِرَّ ظَاهِرًا وَبَاطِنًا.
faʾin jāhada al-ʾāna waṣabara wāḥtamala al-makrūhu, ṣāra ʾlā ḥaddi ar-rāḥati wa-l-bulūghi, waʾaḍʿafa lahu al-birra ẓāhiran wabāṭinan.
If, at this stage, they strive, remain patient, and endure the hardship, they attain a state of repose and spiritual maturity, and their righteousness is multiplied—both outwardly and inwardly.
وَهَكَذَا يُرْوَى فِي الْحَدِيثِ: «َإِنْ لِكُلِّ عَمَلٍ شِرَّةً، وَلِكُلِّ شَرَّةٍ فَتْرَةً، فَمَنْ كَانَتْ فَتْرَتُهُ إلَى سَنَةٍ فَقَدْ نَجَا، وَمَنْ كَانَتْ فَتْرَتُهُ إلَى بِدْعَةٍ فَقَدْ هَلَكَ»ْ (١) .
wahakadhā yurwā fī al-ḥadīthi: «ʾin likulli ʿamalin shirratan, walikulli sharratin fatratan, faman kānat fatratuhu ʾlā sanatin faqad najā, waman kānat fatratuhu ʾlā bidʿatin faqad halaka» (1) .
Thus, it is narrated in the Hadith: "Every deed has a period of intense zeal (shirra), and every period of zeal is followed by a period of slackening (fatra). Whoever’s slackening leads him to the Sunnah is saved, and whoever’s slackening leads him to innovation (bid‘ah) is ruined" (1).
فِي وَقَالَ أَبُو بَكْرٍ الصِّدِّيقُ رَضِيَ اللَّهُ عَنْهُ : طُوبِى لِمَنْ مَاتَ النَّأْنأَةُ: بَدْءُ الْإِسْلَامِ وَشَرَّتِهِ .
fī waqāla ʾabū bakrin aṣ-ṣiddīqu raḍiya Allāhu ʿanhu : ṭūbiā liman māta an-naʾnʾatu: badʾu al-ʾislāmi washarratihi .
Abu Bakr al-Siddiq (may Allah be pleased with him) said: "Blessed is he who dies [while holding fast to] the beginning of Islam and its initial fervor."
Source page 173 · Unit 574
وَيُرْوَى فِي الْحَدِيثِ : إنَّ اللَّهَ عَزَّ وَجَلَّ يَأْمُرُ جِبْرِيلَ عَلَيْهِ السَّلَامُ، فَيَقُولُ : اقْبِضْ حَلَاوَةَ الطَّاعَةِ مِنْ قَلْبِ عَبْدِي، فَإِنْ تَأْسَّفَ عَلَيْهَا فَرَدَّهَا عَلَيْهِ وَزْدَهُ، وَإِلَّا فَدَعْهُ»؟! (۱) .
wayurwā fī al-ḥadīthi : ʾnna Allāha ʿazza wajalla yaʾmuru jibrīla ʿalayhi as-salāmu, fayaqūlu : aqbiḍ ḥalāwata aṭ-ṭāʿati min qalbi ʿabdī, faʾin taʾssafa ʿalayhā faraddahā ʿalayhi wazdahu, waʾillā fadaʿhu»?! (1) .
It is narrated in the Hadith that Allah—Mighty and Majestic is He—commands Gabriel (peace be upon him), saying: "Withdraw the sweetness of obedience from the heart of My servant; if he grieves over its loss, restore it to him and increase it; otherwise, leave him be" (1).
وَيُرْوَى فِي حَدِيثٍ آخَرَ: «َإِنَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ: إنَّ أَدْنَى مَا أَصْنَعُ بِالْعَالِمِ إذَا رُكِنَ إلَى الدُّنْيَا أَنْ أَنْزِعَ حَلَاوَةَ مُنَاجَاتِهِ إيَّايَ مَنْ ،صَدْرَهُ وَأَنْ أَدَعَهُ فِي الدُّنْيَا حِيرَانِ»َ(۲) وَفِي خَبَرٍ آخَرَ: إنَّ الْعَبْدَ إذَا رُكِنَ إلَى الدُّنْيَا، بَعْدَ الْعِلْمِ وَالْمَعْرِفَةِ، وَالْعِلْمِ بِالْبَصِيرَةِ،
wayurwā fī ḥadīthin ʾākhara: «ʾinna Allāha ʿazza wajalla yaqūlu: ʾnna ʾadnā mā ʾaṣnaʿu bi-l-ʿālimi ʾdhā rukina ʾlā ad-dunyā ʾan ʾanziʿa ḥalāwata munājātihi ʾyyāya man ,ṣadrahu waʾan ʾadaʿahu fī ad-dunyā ḥīrāni»(2) wafī khabarin ʾākhara: ʾnna al-ʿabda ʾdhā rukina ʾlā ad-dunyā, baʿda al-ʿilmi wa-l-maʿrifati, wa-l-ʿilmi bi-l-baṣīrati,
It is narrated in another Hadith: "Allah—Mighty and Majestic is He—says: 'The least I do to a scholar, when he inclines toward the worldly life, is to strip the sweetness of communing with Me from his breast and leave him bewildered in this world'" (2). In another report: When the servant inclines toward the worldly life—after having attained knowledge, insight, and enlightened understanding...
يَقُولُ اللَّهُ عَزَّ وَجَلَّ لِجِبْرِيلَ عَلَيْهِ السَّلامُ انْزَعْ حَلَاوَةَ مُنَاجَاتِهِ إِيَّايَ مِنْ صَدْرِهُ، وَأَعْطِهُ مِنَ الدُّنْيَا قِسْمًا (۳) يَشْتَغِلُ بِهِ عَنِّي .
yaqūlu Allāhu ʿazza wajalla lijibrīla ʿalayhi as-salāmu anzaʿ ḥalāwata munājātihi ʾiyyāya min ṣadrihu, waʾaʿṭihu mina ad-dunyā qisman (3) yashtaghilu bihi ʿannī .
...Allah—Mighty and Majestic is He—says to Gabriel (peace be upon him): "Strip the sweetness of communing with Me from his breast, and grant him a portion of the worldly life (3) that will preoccupy him and keep him from Me."
أَمَّا الْعَبْدُ الثَّانِي : فَإِنَّهُ يَبْدَأُ بِالصِّدْقِ، وَالْأَعْمَالِ الصَّالِحَةِ؛
ʾammā al-ʿabdu ath-thānī : faʾinnahu yabdaʾu bi-ṣ-ṣidqi, wa-l-ʾaʿmāli aṣ-ṣāliḥati;
As for the second servant: He begins with truthfulness and righteous deeds;
وَأَخْلَاقُ الصِّدْقِ، ثُمَّ يَعْمَلُ فِي ذَلِكَ مَا شَاءَ اللَّهُ عَزَّ وَجَلَّ، فَتَأْتِيهِ الْكَرَامَةُ بَعْدَ ذَلِكَ، فَيُعْطِيهِ اللَّهُ تَعَالَى مَا لَمْ يُرْجَهُ وَيَحْتَسِبُهُ.
waʾakhlāqu aṣ-ṣidqi, thumma yaʿmalu fī dhalika mā shāʾa Allāhu ʿazza wajalla, fataʾtīhi al-karāmatu baʿda dhalika, fayuʿṭīhi Allāhu taʿālā mā lam yurjahu wayaḥtasibuhu.
...and the virtues associated with truthfulness. He continues in this state for as long as Allah—Mighty and Majestic is He—wills, after which divine honor (karamah) comes to him, and Allah—Exalted is He—grants him what he had neither hoped for nor anticipated.
وَهَكَذَا عَامَّةُ الْبُدَلَاءِ لَا تَأْتِيهِمْ الْآيَاتُ وَالْكَرَامَاتُ إلَّا مِنْ بَعْدَ الْعَمَلِ، وَبَذْلُ الْجَهْدِ وَأَكْثَرُ مَا لَمْ يَحْتَسِبُوا مَا أَتَاهُمْ اللَّهُ
wahakadhā ʿāmmatu al-budalāʾi lā taʾtīhim al-ʾāyātu wa-l-karāmātu ʾllā min baʿda al-ʿamali, wabadhlu al-jahdi waʾaktharu mā lam yaḥtasibūā mā ʾatāhum Allāhu
Thus, generally speaking, signs and miracles do not come to the Budala’ (the Substitutes/Saints) until after they have labored and exerted great effort—often receiving from God what they had not anticipated...
Source page 174 · Unit 580
تَعَالَى بِهِ، حِينَ بَدَأْهُمِ اللَّهُ عَزَّ وَجَلَّ بِهِ .
taʿālā bihi, ḥīna badaʾhumi Allāhu ʿazza wajalla bihi .
...at the very moment God—Mighty and Majestic is He—initiated the matter with them.
وَمِنْهُمْ مَنْ اطَّلَعَ عَلَى الْقَوْمِ وَقِيلَ لَهُ : إنَّك مِنْهُمْ، فَعَمِلَ بَعْدَ أَنْ أَخْبَرَ بِذَلِكَ .
waminhum man aṭṭalaʿa ʿalā al-qawmi waqīla lahu : ʾnnak minhum, faʿamila baʿda ʾan ʾakhbara bidhalika .
Among them are those who were made aware of the group [of saints] and told, "You are one of them," and who subsequently acted upon that knowledge.
وَمِنْهُمْ مَنْ يَعْرِفُ نَفْسَهُ، وَلَا يُعْرَفُ غَيْرَهُ.
waminhum man yaʿrifu nafsahu, walā yuʿrafu ghayrahu.
Among them are those who know themselves but do not know others.
وَمِنْهُمْ مَنْ يَعْرِفُ الْجَمِيعَ بِأَسْمَائِهِمْ وَقَبَائِلِهِمْ .
waminhum man yaʿrifu al-jamīʿa biʾasmāʾihim waqabāʾilihim .
And among them are those who know everyone by their names and their tribes.
فَإِنْ كُنْت أَيُّهَا السَّائِلُ عَنْ الصِّدْقِ وَشَرْحِ الطَّرِيقِ قَدْ عَمِلَتْ فِي الصِّدْقِ مَا ذَكَرْته لَك مِنْ الْعِلْمِ، وَبَاشَرَتْ هَذِهِ الْمَنَازِلَ، وَنَزَلَتْ هَذِهِ الْمَرَاحِلَ وَقُطِعَتْ هَذِهِ الْأَسْبَابَ الَّتِي ذَكَرْنَاهَا، فَأَفْضَيْت مِنْهَا إلَى الرَّاحَةِ وَالسُّكُونِ وَالطُّمَأْنِينَةِ، فَأَنْتِ مُحَاطٌ بِالْعِصْمَةِ، وَمَاضٍ عَلَى سَبِيلِ الِاسْتِقَامَةِ وَالْمَحَجَّةِ الْبَيْضَاءَ، الَّتِي تُوَرِّدُكَ عَلَى اللَّهِ عَزَّ وَجَلَّ، فَهَنِيئًا لَك،
faʾin kunt ʾayyuhā as-sāʾilu ʿan aṣ-ṣidqi washarḥi aṭ-ṭarīqi qad ʿamilat fī aṣ-ṣidqi mā dhakarth lak min al-ʿilmi, wabāsharat hadhihi al-manāzila, wanazalat hadhihi al-marāḥila waquṭiʿat hadhihi al-ʾasbāba allatī dhakarnāhā, faʾafḍayt minhā ʾlā ar-rāḥati wa-s-sukūni wa-ṭ-ṭumaʾnīnati, faʾanti muḥāṭun bi-l-ʿiṣmati, wamāḍin ʿalā sabīli al-astiqāmati wa-l-maḥajjati al-bayḍāʾa, allatī tuwarriduka ʿalā Allāhi ʿazza wajalla, fahanīʾan lak,
So, O inquirer regarding truthfulness and the explanation of the Path: if you have acted upon the knowledge of truthfulness I described to you, engaged with these spiritual stations, traversed these stages, and severed the worldly attachments we mentioned—thereby attaining rest, stillness, and tranquility—then you are encompassed by divine preservation (‘ismah). You are proceeding along the path of rectitude and the "Clear Way" (al-mahajjah al-bayda’) that leads you to God—Mighty and Majestic is He. Blessed are you,
وَبَارَكَ اللَّهُ فِيكَ، فَأَنْتَ مَنْ أَمْرِك عَلَى بَصِيرَةَ.
wabāraka Allāhu fīka, faʾanta man ʾamrik ʿalā baṣīrata.
and may God bless you; for you possess clear insight into your affairs.
وَإِنْ كُنْت قَدْ بَاشَرَتْ الصِّدْقَ وَعَمِلْتْ فِي كُلِّ مَقَامٍ، بِقَدْرِ طَاقَتِك، وَمَا أَذِنَ اللَّهُ تَعَالَى لَك، وَعَايَنَت الْأُمُورَ، فَعَسَى أَنْ يَكُونَ اللَّهُ قَدْ رَآكَ، وَقَدْ أَبْلَيْت فِيمَا بَيْنَكَ وَبَيْنَهُ عُذْرًا لَرَغْبَتِكَ فِي التَّقَرُّبِ إلَيْهِ، فَصَحَّ إلَيْهِ افْتِقَارُك، حِينَ عَلِمْت أَنَّهُ لَا بُدَّ لَك مِنْهُ ؛
waʾin kunt qad bāsharat aṣ-ṣidqa waʿamilt fī kulli maqāmin, biqadri ṭāqatik, wamā ʾadhina Allāhu taʿālā lak, waʿāyanat al-ʾumūra, faʿasā ʾan yakūna Allāhu qad raʾāka, waqad ʾablayt fīmā baynaka wabaynahu ʿudhran laraghbatika fī at-taqarrubi ʾlayhi, faṣaḥḥa ʾlayhi aftiqāruk, ḥīna ʿalimt ʾannahu lā budda lak minhu ;
Yet, if you have engaged with truthfulness and acted within every spiritual station according to your capacity and what God Almighty permitted you—and if you have witnessed these realities—then perhaps God has seen your efforts and your sincere striving to draw near to Him. Thus, your need for Him has become genuine, born of the realization that you cannot do without Him;
فَأُلْقَيْت نَفْسَك بَيْنَ يَدَيْهِ، فَعَسَى أَنْ يَكُونَ قَدْ رَآكَ فِي بَعْضِ الْأَوْقَاتِ إلَيْهِ قَاصِدًا رَاغِبًا، بِنِيَّةٍ صَحِيحَةَ، وَعَزَمَ صَادِقٌ، عُلِمَ أَنَّك لَا تَمِلُّ وَلَا تَبْرَحُ مِنْ التَّعَرُّضِ لَهُ دُونَ بُلُوغِ مِنَاكً، فَجَادَ لَك بِبَرِّهَ، وَأَعْطَاكَ بَعْضٌ
faʾulqayt nafsak bayna yadayhi, faʿasā ʾan yakūna qad raʾāka fī baʿḍi al-ʾawqāti ʾlayhi qāṣidan rāghiban, biniyyatin ṣaḥīḥata, waʿazama ṣādiqun, ʿulima ʾannak lā tamillu walā tabraḥu min at-taʿarruḍi lahu dūna bulūghi minākan, fajāda lak bibarriha, waʾaʿṭāka baʿḍun
You cast yourself before Him, and perhaps He saw you—at some moment—approaching Him with desire, a sound intention, and sincere resolve. He knew you would neither tire nor desist from seeking Him until your heart’s desire was attained; so He bestowed His benevolence upon you and granted you a measure...
Source page 175 · Unit 588
الْأَمْلُ مِنْهُ بَلْ جَذَبَ قَلْبَك إلَيْهِ جُذْبَةً، فَأَسْكَنَهُ الْيَقِينُ، وَأَشْرَفُ بِهِ عَلَى الْآخِرَةِ، فَسَهَلَ عَلَيْك عِنْدَ ذَلِكَ الْعَسِيرِ، وَأَلَانٍ لَكَ مِنْ نَفْسِكِ الصَّعْبَ الذُّلُولَ ، ثُمَّ اخْتَصَرَ بِكَ الطَّرِيقُ إِلَيْهِ، فَقَرَّ قَرَارَكَ ؛ وَقَامَتْ حَيَاتُك، وَطَابَ عَيْشُك .
al-ʾamlu minhu bal jadhaba qalbak ʾlayhi judhbatan, faʾaskanahu al-yaqīnu, waʾashrafu bihi ʿalā al-ʾākhirati, fasahala ʿalayk ʿinda dhalika al-ʿasīri, waʾalānin laka min nafsiki aṣ-ṣaʿba adh-dhulūla , thumma akhtaṣara bika aṭ-ṭarīqu ʾilayhi, faqarra qarāraka ; waqāmat ḥayātuk, waṭāba ʿayshuk .
...of hope—or rather, He drew your heart toward Him with a powerful pull, instilling certainty within it and turning its gaze toward the Hereafter. He thereby made the arduous easy for you and tamed your stubborn self. He then shortened the path to Himself; your soul found rest, your life was set aright, and your existence became blissful.
فَبِذَلِكَ تَعْرِفُ السَّيِّدِ الْكَرِيمَ، الَّذِي لَا تَنْقُصُهُ الْمُوَاهِبُ، وَلَا يَنْفُدُ نَائِلُهُ لِأَنَّهُ الْبَرُّ الرَّحِيمُ، الَّذِي تُسَمَّى الشُّكُورَ .
fabidhalika taʿrifu as-sayyidi al-karīma, alladhī lā tanquṣuhu al-muwāhibu, walā yanfudu nāʾiluhu liʾannahu al-barru ar-raḥīmu, alladhī tusammā ash-shukūra .
Through this, you come to know the Generous Master—whose bounty never diminishes and whose gifts never run dry—for He is the Benevolent, the Merciful, who has named Himself Ash-Shakur (The Appreciative).
فَيَا عَجَبَ كُلِّ عَجَبٍ، وَعَجَبَ كُلٍّ مُتَعَجِّبٍ، وَلَا عَجَبَ إذْ كَانَ السَّيِّدُ الْكَرِيمُ يَفْعَلُ مَا يُرِيدُ.
fayā ʿajaba kulli ʿajabin, waʿajaba kullin mutaʿajjibin, walā ʿajaba ʾdh kāna as-sayyidu al-karīmu yafʿalu mā yurīdu.
It is a wonder of wonders—a marvel to all who behold it—yet it is no surprise, for the Generous Master does whatever He wills.
وَلَكِنَّ مَوْضِعَ الْعَجَبِ يَلْزَمُ الْعَبِيدَ مِنْ شُكْرِهِ لِعَبِيدِهِ، الْأَمْرُ الَّذِي بَدَأْهُمْ بِهِ وَدَلَّهُمْ عَلَيْهِ وَاسْتَعْمَلَهُمْ بِهِ، وَحِفْظَهُ عَلَيْهِمْ، ثُمَّ أَحَبَّهُمْ عَلَيْهِ وَنَسَبَهُ إلَيْهِمْ فِعْلَا، ثُمَّ كَتَبَهُ لَهُمْ فِي [الْعَمَلِ] الْمَقْبُولِ .
walakinna mawḍiʿa al-ʿajabi yalzamu al-ʿabīda min shukrihi liʿabīdihi, al-ʾamru alladhī badaʾhum bihi wadallahum ʿalayhi wāstaʿmalahum bihi, waḥifẓahu ʿalayhim, thumma ʾaḥabbahum ʿalayhi wanasabahu ʾlayhim fiʿlā, thumma katabahu lahum fī [al-ʿamali] al-maqbūli .
Yet the true source of wonder lies in the Master’s appreciation of His servants: He initiated the act of gratitude in them, guided them to it, enabled them to perform it, and preserved it for them. He then loved them for it, attributed the action to them, and recorded it as an accepted deed.
ثُمَّ أَثْنَى بِهِ عَلَيْهِمْ بِمَا وَعَدَهُمْ عَلَيْهِ الْجَزَاءُ ! ! !
thumma ʾathnā bihi ʿalayhim bimā waʿadahum ʿalayhi al-jazāʾu ! ! !
Then, He praised them for it, in accordance with the reward He had promised them!
فَهَذَا الْبَرُّ الْآنَ مِنْ الْكَرِيمِ لَا يَقِفُ عَلَيْهِ الْعِبَادُ، بَلْ تَتَحَيَّرُ فِيهِ الْعُقُولُ ! .
fahadhā al-barru al-ʾāna min al-karīmi lā yaqifu ʿalayhi al-ʿibādu, bal tataḥayyaru fīhi al-ʿuqūlu ! .
Such benevolence from the Generous One is beyond the grasp of His servants; indeed, it leaves the intellect utterly bewildered!
هِيَّهَاتٌ أَيُّهَا السَّائِلُ الْمُرِيدُ اسْتَيْقَظَ مِنْ طُولِ هَذِهِ !!
hiyyahātun ʾayyuhā as-sāʾilu al-murīdu astayqaẓa min ṭūli hadhihi !!
Far be it—O seeker asking this question—awake from this long...
الرُّقْدَةُ، إنَّمَا هَذِهِ أَسْمَاءُ عَلَّقَهَا عَلَيْهِمْ أَنَّهُمْ فَاعِلُونَ، وَأُمُورُ نَسَبَهَا إلَيْهِمْ، وَمَا أَظُنُّهَا إلَّا لَهُ وَالتَّوْفِيقُ بِهِ، وَالصَّنْعَةُ مِنْهُ فِي صَنْعَتِهِ الَّتِي تَفَرَّدُ بِإِنْشَائِهَا وَإِبْدَائِهَا لِمَا شَاءَ، وَهُوَ الْفِعَالُ لِمَا يُرِيدُ الَّذِي يُصِيبُ بِرَحْمَتِهِ مَنْ يَشَاءَ!! .
ar-ruqdatu, ʾnnamā hadhihi ʾasmāʾu ʿallaqahā ʿalayhim ʾannahum fāʿilūna, waʾumūru nasabahā ʾlayhim, wamā ʾaẓunnuhā ʾllā lahu wa-t-tawfīqu bihi, wa-ṣ-ṣanʿatu minhu fī ṣanʿatihi allatī tafarradu biʾinshāʾihā waʾibdāʾihā limā shāʾa, wahuwa al-fiʿālu limā yurīdu alladhī yuṣību biraḥmatihi man yashāʾa!! .
...slumber! These are merely names—attributing action to them—and matters ascribed to them; yet I believe they belong solely to Him. Success comes through Him, and the workmanship is His—within the very creation He uniquely originated and brought into being as He willed. He is the Doer of what He intends, bestowing His mercy upon whom He pleases!
وَالْعُقَلَاءُ عَنْ اللَّهِ عَزَّ وَجَلَّ مِنْ عِبَادِهِ، يَتْلَقُونَ الْأُمُورُ عَلَى
wa-l-ʿuqalāʾu ʿan Allāhi ʿazza wajalla min ʿibādihi, yatlaqūna al-ʾumūru ʿalā
As for the wise among His servants—those who truly know God, Mighty and Majestic—they perceive matters...
Source page 176 · Unit 597
هَذَا الْوَصْفُ وَالشَّرْحُ، وَيَرْجِعُونَ فِي الْأَشْيَاءِ إلَيْهِ، وَيَرَوْنَهَا مِنْهُ سُبْحَانَهُ ، لِأَنَّهُ كَانَ ،بَدَأَهَا وَعَلَيْهِ ،تَمَامُهَا، فَهُوَ الْقَائِمُ بِهَا، وَإِلَيْهِ مَرْجِعُهَا !!! .
hadhā al-waṣfu wa-sh-sharḥu, wayarjiʿūna fī al-ʾashyāʾi ʾlayhi, wayarawnahā minhu subḥānahu , liʾannahu kāna ,badaʾahā waʿalayhi ,tamāmuhā, fahuwa al-qāʾimu bihā, waʾilayhi marjiʿuhā !!! .
...in this light and according to this explanation. They refer all things back to Him, seeing them as originating from Him—Glory be to Him—for He initiated them, and upon Him rests their completion; He sustains them, and to Him is their ultimate return!
وَ لِلَّهِ الْأَمْرُ مِنْ قِبَلِ وَمَنْ بَعْدُ ) [الرُّومِ: ٤] أَلا لهُ الْخَلْقُ وَالأَمْرُ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ ﴾ [الأَعْرَافِ : ٥٤].
wa li-llāhi al-ʾamru min qibali waman baʿdu ) [ar-rūmi: 4] ʾalā lhu al-khalqu wa-l-ʾamru tabāraka Allāhu rabbu al-ʿālamīna ” [al-ʾaʿrāfi : 54].
"To Allah belongs the command before and after" [Ar-Rum: 4]. "Unquestionably, His is the creation and the command; blessed is Allah, Lord of the worlds" [Al-A'raf: 54].
وَأَمَّا الضُّعَفَاءُ مِنْ الْخُلْقِ، فَإِنَّهُمْ يَرَوْنُ لِأَنْفُسِهِمْ هَاهُنَا فِعْلَا، هِيْهَاتٍ، إذَا صَدَقُوا وَأَخْلَصُوا طَلَبُوا الْجَزَاءَ مِنْ اللَّهِ عَزَّ وَجَلَّ عَلَى ذَلِكَ، وَذَلِكَ مَبْلَغُهُمْ مِنْ الْعِلْمِ، وَلَهُمْ عِنْدَ اللَّهِ تَعَالَى خَيْرٌ كَثِيرٌ .
waʾammā aḍ-ḍuʿafāʾu min al-khulqi, faʾinnahum yarawnu liʾanfusihim hāhunā fiʿlā, hiyhātin, ʾdhā ṣadaqūā waʾakhlaṣūā ṭalabūā al-jazāʾa min Allāhi ʿazza wajalla ʿalā dhalika, wadhalika mablaghuhum min al-ʿilmi, walahum ʿinda Allāhi taʿālā khayrun kathīrun .
As for the weak among creation, they perceive themselves as having agency here—though, in truth, they do not. Yet, if they are sincere and devoted, they seek their reward for this from Allah, Mighty and Majestic; this represents the extent of their understanding, and great good awaits them with Allah the Exalted.
وَأَذْكُرُ لَك مَقَامًا آخَرَ - فَاعْرِضْ نَفْسَك وَغَيْرَكَ عَلَيْهِ مِمَّنْ تَرَاهُ مِنْ الْعَبِيدِ - يُشِيرُ إِلَى الْمَعْرِفَةِ وَالْعِلْمِ وَالسُّكُونِ إِلَى اللَّهِ عَزَّ وَجَلَّ.
waʾadhkuru lak maqāman ʾākhara - fāʿriḍ nafsak waghayraka ʿalayhi mimman tarāhu min al-ʿabīdi - yushīru ʾilā al-maʿrifati wa-l-ʿilmi wa-s-sukūni ʾilā Allāhi ʿazza wajalla.
Let me mention another station—measure yourself and others among the servants against it—one that points to true knowledge, understanding, and finding repose in Allah, Mighty and Majestic.
فَإِنْ كُنْت قَدْ شَرِبْت بِكَأْسِ الْمَعْرِفَةِ بِاَللَّهِ تَعَالَى، فَأَطْلَعَكَ اللَّهُ بِصِفَاءِ الْيَقِينِ عَلَى مَا سَبَقَ لَك عِنْدَهُ فِي الْقَدِيمِ، حِينَ أَرَادَكَ قَبْلَ أَنْ تُرِيدَهُ وَكَانَ بِك عَالِمًا قَبْلَ أَنْ تَعْرِفَهُ، وَذَكَرَكَ قَبْلَ أَنْ تَذْكُّرَهُ، وَأَحَبَّكَ قَبْلَ أَنْ تُحِبَّهَ، فَهَاجَ مِنْك الْآنَ الشُّكْرُ لَهُ عَلَى أَيَّادِيهِ فَأَلْزَمَتْ قَلْبَكَ الْمَحَبَّةَ عَلَى أَيَادِيهِ، فَآثَرَتُهُ، وَارْتَاحَتْ رُوحَكَ إلَيْهِ، فَأَلْفْتْ ،
faʾin kunt qad sharibt bikaʾsi al-maʿrifati bi-llāhi taʿālā, faʾaṭlaʿaka Allāhu biṣifāʾi al-yaqīni ʿalā mā sabaqa lak ʿindahu fī al-qadīmi, ḥīna ʾarādaka qabla ʾan turīdahu wakāna bik ʿāliman qabla ʾan taʿrifahu, wadhakaraka qabla ʾan tadhkkurahu, waʾaḥabbaka qabla ʾan tuḥibbaha, fahāja mink al-ʾāna ash-shukru lahu ʿalā ʾayyādīhi faʾalzamat qalbaka al-maḥabbata ʿalā ʾayādīhi, faʾātharatuhu, wārtāḥat rūḥaka ʾlayhi, faʾalft ,
If you have drunk from the cup of knowledge of God—Exalted is He—and God has revealed to you, through the clarity of certainty, what was ordained for you in eternity—when He willed you before you willed Him, knew you before you knew Him, remembered you before you remembered Him, and loved you before you loved Him—then gratitude for His bounties stirs within you; you bind your heart to love Him for those favors, preferring Him above all else, and your soul finds repose in Him and grows familiar with...
قُرْبَهُ، فَصَرَتْ الْآنَ إلَيْهِ تَأْوِي، وَفِي قُرْبِهِ تَسْكُنُ، فَهُوَ لَا يَغِيبُ عَنْك وَلَا تَفْقُدُهُ، ذَاهِبًا وَجَائِيًا، وَقَائِمًا وَقَاعِدًا وَيَقْظَانِ وَرَاقِدًا، وَعَلَى كُلِّ حَالٍ .
qurbahu, faṣarat al-ʾāna ʾlayhi taʾwī, wafī qurbihi taskunu, fahuwa lā yaghību ʿank walā tafquduhu, dhāhiban wajāʾiyan, waqāʾiman waqāʿidan wayaqẓāni warāqidan, waʿalā kulli ḥālin .
...His nearness. You now seek refuge in Him and dwell in His proximity; He is never absent from you, nor do you lose sight of Him—whether coming or going, standing or sitting, awake or asleep, or in any state whatsoever.
أَمَّا سَمِعْتُ مَا يَذْكُرُ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حِينَ يَقُولُ: «َتَنَامٌ
ʾammā samiʿtu mā yadhkuru ʿan an-nabiyyi ṣallā Allāhu ʿalayhi wasallama ḥīna yaqūlu: «tanāmun
Have you not heard what is reported of the Prophet—may God bless him and grant him peace—when he said: "My eyes sleep...
Source page 177 · Unit 604
عَيْنَايٍ وَلَا يَنَامُ قَلْبِي (۱) وَكَذَلِكَ الْمُؤْمِنُونَ عَلَى أَقْدَارِهِمْ.
ʿaynāyin walā yanāmu qalbī (1) wakadhalika al-muʾminūna ʿalā ʾaqdārihim.
...but my heart does not sleep"? (1) The believers are likewise, each according to their spiritual station.
فَمَا أَعْظَمُ شَأْنَك أَيُّهَا الْعَبْدُ وَأَجَلَ خَطْبَك!
famā ʾaʿẓamu shaʾnak ʾayyuhā al-ʿabdu waʾajala khaṭbak!
How magnificent is your standing, O servant, and how exalted your state!
إذْ كَانَ السَّيِّدُ الْكَرِيمُ الْكَبِيرُ الْمُتَعَالُ الْغَنِيُّ الْحَمِيدُ ذَكَرَكَ ذَكَرًا بَعْدَ ذِكْرٍ، فَحَصَكَ، فَأَجْزَلَ لَكَ الْعَطِيَّةَ، إذْ دَلَّكَ عَلَى مَحَبَّتِهِ فَآثَرَتُهُ، هُوَ بِغَيَّتِك وَمُرَادِكَ، وَمُنْتَهَى رَغْبْتُك، وَلَيْسَ مِنْك شَيْءٌ تَمَلُّكُهُ لِلْعِبَادِ، وَلَكِنَّهَا مُرَتَّبَةٌ - وَهِيَ أَوَّلُ أَعْلَامِ الْوُصُولِ إلَى الرَّاحَةِ - [أن] يَكُونَ اللَّهُ مُرَادُ الْعِبَادِ لَا غَيْرَهُ .
ʾdh kāna as-sayyidu al-karīmu al-kabīru al-mutaʿālu al-ghaniyyu al-ḥamīdu dhakaraka dhakaran baʿda dhikrin, faḥaṣaka, faʾajzala laka al-ʿaṭiyyata, ʾdh dallaka ʿalā maḥabbatihi faʾātharatuhu, huwa bighayyatik wamurādika, wamuntahā raghbtuk, walaysa mink shayʾun tamallukuhu lilʿibādi, walakinnahā murattabatun - wahiya ʾawwalu ʾaʿlāmi al-wuṣūli ʾlā ar-rāḥati - [ʾn] yakūna Allāhu murādu al-ʿibādi lā ghayrahu .
For the Generous, Great, Exalted, Self-Sufficient, and Praiseworthy Master remembered you time and again, singled you out, and bestowed upon you a bountiful gift by guiding you to His love—leading you to prefer Him above all else, making Him your aim, your desire, and the ultimate object of your longing. You possess nothing of your own to offer the servants of God; rather, this is a spiritual station—indeed, the first sign of attaining true repose—wherein God alone, and nothing else, becomes the ultimate aim of the servants.
فَكَانَ وَمِنْ عَلَامَةِ ذَلِكَ أَنْ يَكُونَ هُوَ الْحَافِظُ عَلَيْك مَا اسْتَوْدَعَ قَلْبَكَ مِنْ ذِكْرِهِ وَمَوَدَّتِهِ، وَأَوْجَدَكَ مِنْ قُرْبِهِ، وَتُعْطَّفَ عَلَيْكَ بِبَرِّهَ، فَسَامَحُكَ الْآنَ، فَسَقَطَتْ عَنْكَ حَرَكَاتُ الطَّلَبِ لِلظُّفْرِ أَوْ التَّقَرُّبِ، إلَّا حَرَكَةَ تَهَيجُ مِنْكَ الْآنَ شُكْرًا لَهُ عَلَى أَيَادِيهِ، وَإِيجَابًا لِحَقِّهِ، وَأَلْفَةٌ لَهُ، وَالتَّنَعُّمُ بِمُنَاجَاتِهِ، وَلَذَّةِ خِدْمَتِهِ، وَمَا أَرَادَ فِيكَ مِنْ تَعَبُّدِهِ بِمَشِيئَتِهِ،
fakāna wamin ʿalāmati dhalika ʾan yakūna huwa al-ḥāfiẓu ʿalayk mā astawdaʿa qalbaka min dhikrihi wamawaddatihi, waʾawjadaka min qurbihi, watuʿṭṭafa ʿalayka bibarriha, fasāmaḥuka al-ʾāna, fasaqaṭat ʿanka ḥarakātu aṭ-ṭalabi lilẓẓufri ʾaw at-taqarrubi, ʾllā ḥarakata tahayju minka al-ʾāna shukran lahu ʿalā ʾayādīhi, waʾījāban liḥaqqihi, waʾalfatun lahu, wa-t-tanaʿʿumu bimunājātihi, waladhdhati khidmatihi, wamā ʾarāda fīka min taʿabbudihi bimashīʾatihi,
A sign of this is that He becomes the Guardian of what He has entrusted to your heart—namely, the remembrance of Him and love for Him—and that He establishes you in His nearness and shows you kindness through His benevolence. He grants you ease, so the striving to attain [Him] or draw near [to Him] falls away from you; the only movement remaining is one that stirs within you—out of gratitude for His favors, acknowledgment of His due right, intimacy with Him, the delight of communing with Him, the pleasure of serving Him, and the fulfillment of the worship He wills for you—
لِيَرِيكَ مَوْضِعُ قُدْرَتِهِ، وَاخْتِلَافُ أَحْكَامِهِ عَلَيْك لِتَفَقِهِ عَنْهُ، وَأَنْتَ فِي ذَلِكَ وَاجِدٌ لِقُرْبِهِ، وَغَيْرِ مُتَشَاغِلٍ بِحَرَكَاتِكَ، وَلَا طَالِبَ مِنْهُ عَلَيْهَا جَزَاءٌ وَثَوَابًا ، كَمَا أَرَادَ الْعِبَادَ الزِّهَادَ، وَلَكِنْ تَعْمَلَ اللَّهُ تَعَالَى حَبًّا وَكَرْمًا، لِأَنَّهُ خَلَقَك ،كَرْمًا، وَاسْتَعْمَلَتْ بِأَخْلَاقِ الْكُرَمَاءِ.
liyarīka mawḍiʿu qudratihi, wākhtilāfu ʾaḥkāmihi ʿalayk litafaqihi ʿanhu, waʾanta fī dhalika wājidun liqurbihi, waghayri mutashāghilin biḥarakātika, walā ṭāliba minhu ʿalayhā jazāʾun wathawāban , kamā ʾarāda al-ʿibāda az-zihāda, walakin taʿmala Allāhu taʿālā ḥabban wakarman, liʾannahu khalaqak ,karman, wāstaʿmalat biʾakhlāqi al-kuramāʾi.
so that He may show you the locus of His power and the variation of His decrees upon you, that you might gain understanding from Him. Throughout this, you experience His nearness without being preoccupied with your own actions or seeking any reward or recompense for them—as the devout ascetics do. Rather, you act for God Almighty out of love and generosity; for He created you out of generosity, and you have come to embody the character of the generous.
Source page 178 · Unit 609
وَبِاَللَّهِ التَّوْفِيقُ.
wabiāalllahi at-tawfīqu.
And success comes from God.
وَهَذَا الْآنَ جَوَابٌ لَك آخَرُ ، عَلَى مَسْأَلَتِكَ، حِينَ قُلْت : هَلْ يَصِيرُ الْعَبْدُ إلَى حَالٍ يَفْقِدُ مُطَالَبَةَ الصِّدْقِ مِنْ نَفْسِهِ؟
wahadhā al-ʾāna jawābun lak ʾākharu , ʿalā masʾalatika, ḥīna qult : hal yaṣīru al-ʿabdu ʾlā ḥālin yafqidu muṭālabata aṣ-ṣidqi min nafsihi?
Here is another answer to your question—where you asked: "Does the servant reach a state where he no longer feels the need to demand truthfulness from himself?"
وَهِيَ عَلَامَةُ الْوَاصِلِينَ فَافْهَمْهَا أَمَّا عَلِمَت أَيُّهَا الْمُرِيدُ أَنَّ الْوَرَعَ ؛ وَالزَّهْدُ ؛ وَالصَّبْرُ ؛ وَالتَّوَكُّلُ ؛ وَالْخَوْفُ وَالرَّجَاءُ؛ وَالْمُرَاقَبَةُ ؛ وَالْحَيَاءُ ؛ وَالْمَحَبَّةُ ؛ وَالشَّوْقُ ؛ وَالْأَنْسُ؛ وَالصِّدْقُ فِي الْمَوَاطِنِ؛ وَالْإِخْلَاصِ فِيهَا؛
wahiya ʿalāmatu al-wāṣilīna fāfhamhā ʾammā ʿalimat ʾayyuhā al-murīdu ʾanna al-waraʿa ; wa-z-zahdu ; wa-ṣ-ṣabru ; wa-t-tawakkulu ; wa-l-khawfu wa-r-rajāʾu; wa-l-murāqabatu ; wa-l-ḥayāʾu ; wa-l-maḥabbatu ; wa-sh-shawqu ; wa-l-ʾansu; wa-ṣ-ṣidqu fī al-mawāṭini; wa-l-ʾikhlāṣi fīhā;
This is a hallmark of those who have attained [the Goal]; understand it well. Do you not know, O seeker, that scrupulousness (wara‘), asceticism (zuhd), patience (sabr), reliance (tawakkul), fear and hope, constant awareness (muraqaba), modesty (haya’), love, longing, intimacy (uns), truthfulness in various situations, and sincerity within them...
وَكُلُّ خَلْقٍ حَسَنٌ جَمِيلٌ إنَّمَا هِيَ مَنَازِلُ نَزَلِهَا الْعُمَالُ اللَّهُ عَزَّ وَجَلَّ، ثُمَّ ارْتَحَلُوا مِنْهَا إلَى غَيْرِهَا، حَتَّى وَصَلَّوا إلَى الْمِنَى مِنْ قُرْبِ سَيِّدِهِمْ.
wakullu khalqin ḥasanun jamīlun ʾnnamā hiya manāzilu nazalihā al-ʿumālu Allāhu ʿazza wajalla, thumma artaḥalūā minhā ʾlā ghayrihā, ḥattā waṣallawā ʾlā al-minā min qurbi sayyidihim.
...and every beautiful, noble trait—are merely stations where those who labor for God Almighty once alighted, before moving on to others, until they finally attained the ultimate desire: nearness to their Master.
فَمَا أَنْتَ وَذَكَرَ الْمَنْزِلَ الَّذِي نَزَلَتْهُ، حَتَّى أَوْصَلَكَ إِلَى بَغِيْتِك، إنْ كُنْتُ وَاصِلًا ظَافِرًا بِبَعْضِ حَظِّكٍ مِنْ مَطْلُوبِكَ؟! فَأَنْتَ كَأَنَّكَ مُشَاهِدَهُ .
famā ʾanta wadhakara al-manzila alladhī nazalathu, ḥattā ʾawṣalaka ʾilā baghiytik, ʾn kuntu wāṣilan ẓāfiran bibaʿḍi ḥaẓẓikin min maṭlūbika?! faʾanta kaʾannaka mushāhidahu .
What concern is the mere mention of the spiritual station you have reached—even if it leads you to your goal and you successfully attain a share of what you sought—compared to actually witnessing it? It is as if you are beholding it directly.
فَعَلَيْهِ الْآنَ ازْدَدْ إقْبَالًا، وَإِلَيْهِ أَدَمُ النَّظَرِ، وَأَصَغَ إلَيْهِ بِالْآذَانِ الْوَاعِيَةِ، فَإِنَّهُ أَقْرَبُ إِلَيْكَ مِنْك إِلَى نَفْسِك، فَمَا أَنْتَ الْآنَ وَذَكَرَ الصِّدْقَ، وَإِنَّمَا هُوَ مَنْزِلٌ مِنْ مَنَازِلِ الطَّالِبِينَ .
faʿalayhi al-ʾāna azdad ʾqbālan, waʾilayhi ʾadamu an-naẓari, waʾaṣagha ʾlayhi bi-l-ʾādhāni al-wāʿiyati, faʾinnahu ʾaqrabu ʾilayka mink ʾilā nafsik, famā ʾanta al-ʾāna wadhakara aṣ-ṣidqa, waʾinnamā huwa manzilun min manāzili aṭ-ṭālibīna .
Therefore, turn towards Him with greater devotion, gaze upon Him constantly, and listen with attentive ears; for He is closer to you than you are to your own self. What matters is not merely speaking of "truthfulness" (sidq), but rather experiencing it as one of the stations traversed by seekers.
وَبَعْدَ، فَإِنْ كَانَ قَدْ فَتَحَ لَكَ الْبَابُ الَّذِي كَانَ بَيْنَك وَبَيْنَهُ مُغْلِقًا، وَكَشَفَ عَنْ قَلْبِكِ السَّتْرِ الَّذِي كَانَ عَلَيْهِ مَرْخًى،
wabaʿda, faʾin kāna qad fataḥa laka al-bābu alladhī kāna baynak wabaynahu mughliqan, wakashafa ʿan qalbiki as-satri alladhī kāna ʿalayhi markhanā,
Furthermore, if He has opened the door that was once closed between you and Him, and lifted the veil that was drawn over your heart,
Source page 179 · Unit 616
فَأَوْجَدَكَ قُرْبَهُ، وَلَاطْفُكْ بِبَعْضِ التَّأَنُّسِ، فَعَسَاكٌ أَنْ تَكُونَ قَدْ صَرْتُ إِلَى بَعْضِ سُؤْلِكَ ، فَقَرَّ قَرَارَك .
faʾawjadaka qurbahu, walāṭfuk bibaʿḍi at-taʾannusi, faʿasākun ʾan takūna qad ṣartu ʾilā baʿḍi suʾlika , faqarra qarārak .
thereby making you realize His nearness and showing you kindness through a sense of intimate companionship, then perhaps you have attained a portion of what you sought, and your heart has found its repose.
وَإِنْ كُنْت وَغَيْرَك مِنْ الطَّالِبِينَ إنَّمَا فَقَدْتْ وُجُودُ مُطَالَبَةِ الصِّدْقِ، وَمَا أَشْبَهَهُ مِنْ الْأُمُورِ مِنْ وُجُودِك لِقُرْبِ اللَّهِ عَزَّ وَجَلَّ، وَالتَّشَاغُلُ بِهِ، فَتِلْكَ بِغْيَّةِ الْعَارِفِينَ بِاَللَّهِ عَزَّ وَجَلَّ.
waʾin kunt waghayrak min aṭ-ṭālibīna ʾnnamā faqadt wujūdu muṭālabati aṣ-ṣidqi, wamā ʾashbahahu min al-ʾumūri min wujūdik liqurbi Allāhi ʿazza wajalla, wa-t-tashāghulu bihi, fatilka bighyyati al-ʿārifīna bi-llāhi ʿazza wajalla.
Yet, if—like other seekers—you have found that the pursuit of truthfulness (and similar matters) has given way to the actual experience of nearness to Allah—Mighty and Majestic—and to being wholly occupied with Him, then know that this is the ultimate goal of the Gnostics who truly know Allah—Mighty and Majestic.
وَكَذَلِكَ فَافْهَمْهَا مِنْ نَفْسِك وَمِنْ غَيْرِكَ، وَلَا تَنْخَدِعْنَّ بِنَفْسِكَ عَنْ حَظِّكِ مِنْ رَبِّكَ.
wakadhalika fāfhamhā min nafsik wamin ghayrika, walā tankhadiʿnna binafsika ʿan ḥaẓẓiki min rabbika.
Understand this regarding both yourself and others, and do not let your own self deceive you into missing out on your share of your Lord.
وَاعْلَمْ أَنَّ الْوَاصِلِينَ إلَى اللَّهِ عَزَّ وَجَلَّ، وَأَهْلُ الْقُرْبِ مِنْهُ، الَّذِينَ قَدْ ذَاقُوا طَعَمَ مَحَبَّةَ اللَّهِ تَعَالَى بِالْحَقِيقَةِ، وَظَفَرُوا بِحَظِّهِمْ مِنْ مَلِيكِهِمْ فَمِنْ صِفَاتِهِمْ: أَنَّ الْوَرْعَ؛
wāʿlam ʾanna al-wāṣilīna ʾlā Allāhi ʿazza wajalla, waʾahlu al-qurbi minhu, alladhīna qad dhāqūā ṭaʿama maḥabbata Allāhi taʿālā bi-l-ḥaqīqati, waẓafarūā biḥaẓẓihim min malīkihim famin ṣifātihim: ʾanna al-warʿa;
Know that among the attributes of those who have reached Allah—Mighty and Majestic—those drawn near to Him, who have truly tasted the love of Allah the Exalted and attained their share of their Sovereign, is the quality of scrupulous piety (wara‘)...
وَالزُّهْدُ، وَالصَّبْرُ، وَالْإِخْلَاصُ وَالصِّدْقُ، وَالتَّوَكُّلُ، وَالثِّقَةُ، وَالْمَحَبَّةُ وَالشُّوْقُ، وَالْأَنْسَ، وَالْأَخْلَاقُ الْجَمِيلَةُ؛
wa-z-zuhdu, wa-ṣ-ṣabru, wa-l-ʾikhlāṣu wa-ṣ-ṣidqu, wa-t-tawakkulu, wa-th-thiqatu, wa-l-maḥabbatu wa-sh-shuwqu, wa-l-ʾansa, wa-l-ʾakhlāqu al-jamīlatu;
Asceticism, patience, sincerity, truthfulness, reliance [on God], trust, love, yearning, intimate companionship [with the Divine], and noble character traits;
وَمَا لَمْ يَكُنْ يُمْكِنُ أَنْ يُوصَفَ مِنْ أَخْلَاقِهِمْ، وَمَا اسْتَوْطَنُوهُ مِنْ الْبِرِّ وَالْكَرْمِ ـ فَذَلِكَ كُلُّهُ مَعَهُمْ، وَسَاكِنٌ فِي طَبْعِهِمْ، وَمُخْفِيٌّ فِي سَرَائِرِهِمْ، لَا يُحْسِنُونَ غَيْرَهُ، لِأَنَّهُ غِذَاؤُهُمْ وَعَادَتُهُمْ، لِأَنَّهُمْ فَرَضُوا ذَلِكَ عَلَى أَنْفُسِهِمْ ،فَرْضًا، وَعَمِلُوا فِيهِ حَتَّى الْفُوْهَ، فَلَمْ يَكُنْ عَلَيْهِمْ بَعْدَ الْوُصُولِ كُلْفَةٌ فِي إتْيَانِهِ وَالْعَمَلِ بِهِ، إذَا حَلَّ وَقْتُ كُلِّ حَالٍ، لِأَنَّ ذَلِكَ غِذَاؤُهُمْ.
wamā lam yakun yumkinu ʾan yūṣafa min ʾakhlāqihim, wamā astawṭanūhu min al-birri wa-l-karmi fadhalika kulluhu maʿahum, wasākinun fī ṭabʿihim, wamukhfiyyun fī sarāʾirihim, lā yuḥsinūna ghayrahu, liʾannahu ghidhāʾuhum waʿādatuhum, liʾannahum faraḍūā dhalika ʿalā ʾanfusihim ,farḍan, waʿamilūā fīhi ḥattā al-fuwha, falam yakun ʿalayhim baʿda al-wuṣūli kulfatun fī ʾtyānihi wa-l-ʿamali bihi, ʾdhā ḥalla waqtu kulli ḥālin, liʾanna dhalika ghidhāʾuhum.
—along with those aspects of their character that defy description, and the virtues of righteousness and generosity that became second nature to them—all of this resides within them, ingrained in their very constitution and hidden in their innermost selves. They know no other way, for this is their sustenance and their habit; having imposed these qualities upon themselves and practiced them until they mastered them, they feel no burden in manifesting or acting upon them when the moment for each state arrives—for it is their very nourishment.
كَمَا لَيْسَ لَهُمْ فِي أَدَاءِ الْفَرَائِضِ ثِقُلٌ وَلَا عِلَاجٍ، وَذَلِكَ لَمَّا غَلَبَ عَلَى قُلُوبِهِمْ مِنْ الْإِيثَارِ اللَّهُ عَزَّ وَجَلَّ، وَالْقُرْبُ مِنْهُ،
kamā laysa lahum fī ʾadāʾi al-farāʾiḍi thiqulun walā ʿilājin, wadhalika lammā ghalaba ʿalā qulūbihim min al-ʾīthāri Allāhu ʿazza wajalla, wa-l-qurbu minhu,
Just as they feel no heaviness or struggle in performing obligatory acts of worship, owing to the dominance in their hearts of preferring God—Mighty and Majestic is He—and seeking nearness to Him;
Source page 180 · Unit 623
فَهُمْ عَامِلُونَ بِهِ بِلَا ،مُؤَونَةٍ بَلْ بِلَا تَشَاغُلٍ بِالْأَعْمَالِ الظَّاهِرَةِ، لِأَنَّ الْخِدْمَةَ وَالْأَعْمَالَ الظَّاهِرَةَ إنَّمَا تَقَعُ عَلَى ظَاهِرِ الْجَوَارِحِ فَافْهَمْ هَذَا الْمَوْضُوعُ.
fahum ʿāmilūna bihi bilā ,muʾawnatin bal bilā tashāghulin bi-l-ʾaʿmāli aẓ-ẓāhirati, liʾanna al-khidmata wa-l-ʾaʿmāla aẓ-ẓāhirata ʾnnamā taqaʿu ʿalā ẓāhiri al-jawāriḥi fāfham hadhā al-mawḍūʿu.
they perform these acts without strain—indeed, without being preoccupied with mere outward deeds—for service and external actions pertain only to the outer limbs; grasp this point well.
وَالْقُلُوبُ بَعْدَ ذَلِكَ ذَاهِلَةٌ بَلْ هِيَ بِاَللَّهِ مَشْغُولَةٌ بِاَلَّذِي اسْتَوْلَى عَلَيْهَا مِنْ قُرْبِ اللَّهِ عَزَّ وَجَلَّ، وَالْمَحَبَّةُ اللَّهُ وَالشَّوْقُ إلَيْهِ، وَالرُّهْبَةُ مِنْهُ وَالتَّعْظِيمُ لَهُ وَالْإِجْلَالُ.
wa-l-qulūbu baʿda dhalika dhāhilatun bal hiya bi-llāhi mashghūlatun bi-lladhī astawlā ʿalayhā min qurbi Allāhi ʿazza wajalla, wa-l-maḥabbatu Allāhu wa-sh-shawqu ʾlayhi, wa-r-ruhbatu minhu wa-t-taʿẓīmu lahu wa-l-ʾijlālu.
Their hearts are otherwise detached from worldly concerns, occupied instead with God, captivated by the overwhelming sense of His nearness, love, yearning, awe, reverence, and majesty.
فَافْهَمْ أَيُّهَا الْمُرِيدُ مَا أُلْقِيْت عَلَيْكَ وَتَدَبَّرْهُ، تَجِدُهُ بَيْنًا مَعْرُوفًا، إِنْ شَاءَ اللَّهُ تَعَالَى.
fāfham ʾayyuhā al-murīdu mā ʾulqiyt ʿalayka watadabbarhu, tajiduhu baynan maʿrūfan, ʾin shāʾa Allāhu taʿālā.
So understand, O seeker, what I have imparted to you and reflect upon it; you will find it clear and evident, God Almighty willing.
فَأَحْضَرَ الْآنَ عَقْلَك وَاجْمَعْ هَمْكً، وَلَا تُسْمَعُ الْعِلْمَ وَأَنْتَ عَازِبَ الْفَهْمِ عَنْ الَّذِي يُلْقَى إلَيْكَ، فَلَا عُذْرَ لَكَ الْآنَ بَعْدَ الْعِلْمِ وَالْبَيَانِ بَلْ قَدْ تَأَكَّدْتْ عَلَيْك الْحُجَّةُ، فَاعْمَلْ فِي التَّخَلُّصِ إلَى اللَّهِ عَزَّ وَجَلَّ، لَعَلَّكَ تَتَخَلَّصَ، فَتَقَرُّ عَيْنُك بِمَعْرِفَتِهِ فِي هَذِهِ الدَّارِ عَاجِلًا قَبْلَ الْآجِلِ.
faʾaḥḍara al-ʾāna ʿaqlak wājmaʿ hamkan, walā tusmaʿu al-ʿilma waʾanta ʿāziba al-fahmi ʿan alladhī yulqā ʾlayka, falā ʿudhra laka al-ʾāna baʿda al-ʿilmi wa-l-bayāni bal qad taʾakkadt ʿalayk al-ḥujjatu, fāʿmal fī at-takhalluṣi ʾlā Allāhi ʿazza wajalla, laʿallaka tatakhallaṣa, fataqarru ʿaynuk bimaʿrifatihi fī hadhihi ad-dāri ʿājilan qabla al-ʾājili.
Bring your mind to bear and gather your resolve; do not listen to this knowledge while your understanding is absent from what is being conveyed. You have no excuse now, following this knowledge and exposition; the proof has been firmly established against you. Strive, then, to attain true liberation in God—Mighty and Majestic is He—that you might succeed and find the solace of knowing Him in this world, here and now, before the Hereafter.
نَعَمْ، ثُمَّ يَدُومُ حَزْنَك، وَيَشْتَدُّ كَرْبَك، وَتَزْدَادُ كُلِّ حَالٍ كُنْتُ تَجِدُهَا أَضْعَافُ مَا كُنْت تَجِدُهَا قَبْلَ الْمَعْرِفَةِ وَالْوُصُولِ.
naʿam, thumma yadūmu ḥaznak, wayashtaddu karbak, watazdādu kulli ḥālin kuntu tajiduhā ʾaḍʿāfu mā kunt tajiduhā qabla al-maʿrifati wa-l-wuṣūli.
Yes; thereafter, your sorrow endures, your anguish intensifies, and every state you previously experienced is magnified manifold compared to what you felt before attaining this knowledge and realization.
وَمِصْدَاقُ ذَلِكَ فِي كِتَابِ اللَّهِ عَزَّ وَجَلَّ، وَسُنَّةَ نَبِيِّهِ قَوْلُ اللَّهِ عَزَّ وَجَلَّ : إنَّمَا يَخْشَى اللَّهُ مِنْ عِبَادِهِ الْعِلْمُوا [فَاطِر: ۲۸] .
wamiṣdāqu dhalika fī kitābi Allāhi ʿazza wajalla, wasunnata nabiyyihi qawlu Allāhi ʿazza wajalla : ʾnnamā yakhshā Allāhu min ʿibādihi al-ʿilmūā [fāṭir: 28] .
Confirmation of this is found in the Book of Allah—Mighty and Majestic is He—and the Sunnah of His Prophet; specifically, the words of Allah—Mighty and Majestic is He—: "It is only those among His servants who have knowledge who truly fear Allah" [Fatir: 28].
Source page 181 · Unit 629
وَقَوْلُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : «َأَنَا أَعْلَمُكُمْ بِاَللَّهِ وَأَشَدُّكُمْ لَهُ خَشْيَةً (۱) وقَوْله : «َلَوْ تَعْلَمُونَ مَا أَعْلَمُ لَضَحِكْتُمْ قَلِيلًاً، وَلَبِكِيْتُمْ كَثِيرًا، وَلَخَرَجْتُمْ إِلَى الصَّعْدَاتِ، تَجْأَرُونَ إِلَى اللَّهِ » (۲) . وَعَلَى حَسَبِ ذَلِكَ كَانَ .
waqawlu an-nabiyyi ṣallā Allāhu ʿalayhi wasallama : «ʾanā ʾaʿlamukum bi-llāhi waʾashaddukum lahu khashyatan (1) wqawlh : «law taʿlamūna mā ʾaʿlamu laḍaḥiktum qalīlan, walabikiytum kathīran, walakharajtum ʾilā aṣ-ṣaʿdāti, tajʾarūna ʾilā Allāhi » (2) . waʿalā ḥasabi dhalika kāna .
And the words of the Prophet (peace and blessings of Allah be upon him): "I am the most knowledgeable of you regarding Allah and the most fearful of Him" (1); and his saying: "If you knew what I know, you would laugh little and weep much, and you would go out to the open plains, crying out in supplication to Allah" (2). And so it was.
وَكَذَلِكَ الْعَارِفُ بِاَللَّهِ الْقَرِيبِ مِنْ الْأَشْيَاءِ، الْمُوَفَّقِ فِي كُلِّ حَالٍ يَحِلُّ فِيهَا بِمَا يَكُونُ فِيهَا بِخِلَافِ غَيْرِهِ مِنْ النَّاسِ.
wakadhalika al-ʿārifu bi-llāhi al-qarībi min al-ʾashyāʾi, al-muwaffaqi fī kulli ḥālin yaḥillu fīhā bimā yakūnu fīhā bikhilāfi ghayrihi min an-nāsi.
Likewise, the knower of Allah—who is close to all things and granted success in every state he enters—conducts himself in a manner distinct from other people.
ثُمَّ عَلَى هَذَا الْقِيَاسِ، وَفِي هَذَا بَلَاغٌ لِمَنْ فَهِمَ وَتَدَبَّرْ . وَبِاَللَّهِ التَّوْفِيقُ.
thumma ʿalā hadhā al-qiyāsi, wafī hadhā balāghun liman fahima watadabbar . wabiāalllahi at-tawfīqu.
By this analogy, there is sufficient guidance for those who understand and reflect. And success comes from Allah.
١٨ السكون إلى الله
Source page 182 · Unit 632
۱۸: السُّكُونُ إِلَى اللَّهِ عَزَّ وَجَلَّ] .
18: as-sukūnu ʾilā Allāhi ʿazza wajalla] .
18: Finding Serenity in Allah—Mighty and Majestic is He.
قُلْت: مَتَى يَأْلِفُ الْعَبْدَ أَحْكَامَ مَوْلَاهُ، وَيَسْكُنُ إلَى تَدْبِيرِهِ وَاخْتِيَارِهِ؟ .
qult: matā yaʾlifu al-ʿabda ʾaḥkāma mawlāhu, wayaskunu ʾlā tadbīrihi wākhtiyārihi? .
I asked: When does the servant become accustomed to the decrees of his Master, and find serenity in His management and choice?
قَالَ : النَّاسُ فِي هَذَا عَلَى مَقَامَيْنَ، فَافْهَمْ: فَمَنْ كَانَ مِنْهُمْ إنَّمَا يَأْلِفُ أَحْكَامَ مَوْلَاهُ، لِيَقُومَ بِأَمْرِهِ الَّذِي يُوَصِّلُهُ إلَى ثَوَابِهِ، فَذَلِكَ حَسَنٌ، وَفِيهِ خَيْرٌ كَثِيرٌ، إلَّا أَنَّ صَاحِبَهُ يَقُومُ وَيَقَعُ، وَيُصْبَرُ مَرَّةً، وَيَجْزِعُ أُخْرَى، وَيَرْضَى وَيَسَخَّطَ، وَيُعَبِّرُ وَيُرَاجِعُ الْأَمْرَ، فَذَلِكَ يُؤَدِّيهِ إلَى ثَوَابِ اللَّهِ وَرَحْمَتِهِ، إلَّا أَنَّهُ عَانَ فِي شِدَّةٍ وَمُكَابَدَةٍ.
qāla : an-nāsu fī hadhā ʿalā maqāmayna, fāfham: faman kāna minhum ʾnnamā yaʾlifu ʾaḥkāma mawlāhu, liyaqūma biʾamrihi alladhī yuwaṣṣiluhu ʾlā thawābihi, fadhalika ḥasanun, wafīhi khayrun kathīrun, ʾllā ʾanna ṣāḥibahu yaqūmu wayaqaʿu, wayuṣbaru marratan, wayajziʿu ʾukhrā, wayarḍā wayasakhkhaṭa, wayuʿabbiru wayurājiʿu al-ʾamra, fadhalika yuʾaddīhi ʾlā thawābi Allāhi waraḥmatihi, ʾllā ʾannahu ʿāna fī shiddatin wamukābadatin.
He said: Regarding this matter, people stand at one of two levels—so understand this well. One type is he who familiarizes himself with his Master’s decrees solely to carry out the commands that lead to His reward; this is good and holds great merit. Yet, such a person stumbles and rises, is patient at times and impatient at others, is content and then displeased, and wavers or reconsiders the matter. While this path ultimately leads to God’s reward and mercy, the journey is one of hardship and struggle.
وَإِنَّمَا يَأْلِفُ الْعَبْدَ أَحْكَامَ مَوْلَاهُ، وَيُسْتَعْذِبُ بِلْوَاهُ، وَيَسْكُنُ إلَى حُسْنِ تَدْبِيرِهِ وَاخْتِيَارُهِ بِالْكُلِّيَّةِ، بِلَا تَلْكُؤُ مِنْ نَفْسِهِ إذَا كَانَ الْعَبْدُ آلِفًا لِمَوْلَاهُ ،وَلِذِكْرِهِ، وَهُوَ لَهُ مُحِبٌّ وَادٍ، وَ بِهِ رَاضٍ وَعَنْهُ رَاضٍ.
waʾinnamā yaʾlifu al-ʿabda ʾaḥkāma mawlāhu, wayustaʿdhibu bilwāhu, wayaskunu ʾlā ḥusni tadbīrihi wākhtiyāruhi bi-l-kulliyyati, bilā talkuʾu min nafsihi ʾdhā kāna al-ʿabdu ʾālifan limawlāhu ,walidhikrihi, wahuwa lahu muḥibbun wādin, wa bihi rāḍin waʿanhu rāḍin.
However, a servant truly familiarizes himself with his Master’s decrees, finds sweetness in His trials, and rests completely in the excellence of His management and choice—without any inner hesitation—only when he is intimately familiar with his Master and His remembrance, and is a loving, devoted friend who is content with Him and with whom He is content.
فَهَلْ يَكُونُ - أَيُّهَا السَّائِلُ - عَلَى الْمُحِبِّ مُؤَوَّنَةٌ فِيمَا حَكِمَ عَلَيْهِ مَحْبُوبُهُ؟ كَيْفَ؟
fahal yakūnu - ʾayyuhā as-sāʾilu - ʿalā al-muḥibbi muʾawwanatun fīmā ḥakima ʿalayhi maḥbūbuhu? kayfa?
So, O inquirer, can there be any burden upon the lover regarding what his Beloved decrees for him? How could there be?
وَإِنَّمَا يَتَلَقَّى ذَلِكَ بِالسُّرُورِ وَالنَّعِيمِ !! .
waʾinnamā yatalaqqā dhalika bi-s-surūri wa-n-naʿīmi !! .
Rather, he receives it with joy and bliss!
Source page 183 · Unit 638
هَكَذَا قَالَ فِي الْخَبَرِ حَتَّى يُعُدَّ الْبَلَاءَ نِعْمَةً وَالرُّخَاءُ مُصِيبَةً .
hakadhā qāla fī al-khabari ḥattā yuʿudda al-balāʾa niʿmatan wa-r-rukhāʾu muṣībatan .
Thus it is stated in the tradition: he comes to regard affliction as a blessing and ease as a calamity.
وَقَالَ فِي خَبَرٍ آخَرَ : غَنِيَةُ الصِّدِّيقَيْنِ مَازُوِي عَنْهُمْ مِنْ الدُّنْيَا .
waqāla fī khabarin ʾākhara : ghaniyatu aṣ-ṣiddīqayni māzuwī ʿanhum min ad-dunyā .
And in another tradition, it is said: "The true wealth of the Siddiqin (the supremely truthful ones) lies in what is withheld from them of worldly things."
وَرُوِيَ عَنْ اللَّهِ عَزَّ وَجَلَّ فِي بَعْضِ مَا أَنْزَلَ مِنْ كَتُبِهِ أَنَّهُ قَالَ : مَعْشَرُ الْمُتَوَجِّهِينَ إلَيَّ بِحَبِّي مَا يَضُرُّكُمْ مَا نَابَكُمْ مِنْ الدُّنْيَا إذَا كُنْت لَكُمْ حَضْنَا، وَمَا يَضُرُّكُمْ مَنْ عَادَاكُمْ إذَا كُنْت لَكُمْ سَلَّمًا؟! .
waruwiya ʿan Allāhi ʿazza wajalla fī baʿḍi mā ʾanzala min katubihi ʾannahu qāla : maʿsharu al-mutawajjihīna ʾlayya biḥabbī mā yaḍurrukum mā nābakum min ad-dunyā ʾdhā kunt lakum ḥaḍnā, wamā yaḍurrukum man ʿādākum ʾdhā kunt lakum sallaman?! .
It is narrated from God—Mighty and Majestic—in one of His revealed scriptures that He said: "O you who turn to Me out of love for Me: what harm does it do you what befalls you of worldly affairs, if I am your Refuge? And what harm does it do you if others show you enmity, if I am your Peace?"
فَمَنْ كَانَ مَعَ اللَّهِ عَزَّ وَجَلَّ بِهَذِهِ الْأَحْوَالِ فِي الْمَوَاطِنِ، كَيْفَ يَكُونُ إِلَّا عَلَى نَحْوِ مَا ذَكَرْنَاهُ !! .
faman kāna maʿa Allāhi ʿazza wajalla bihadhihi al-ʾaḥwāli fī al-mawāṭini, kayfa yakūnu ʾillā ʿalā naḥwi mā dhakarnāhu !! .
Whoever stands with God—Mighty and Majestic—in such a state and in all situations, how could it be otherwise for him than what We have described?
وَلَقَدْ قَالَ بَعْضُ الْعُلَمَاءِ بِاَللَّهِ تَعَالَى وَأَهْلُ الْقُرْبِ مِنْهُ : إنَّ الْقَوْمَ الَّذِينَ ذَكَرْنَا بَعْضَ أَحْوَالِهِمْ لَا يَرْضَونَ مِنْ أَنْفُسِهِمْ أَنَّ تُقَاوِمَ الْأُمُورَ عِنْدَ حُلُولِهَا، وَالْأَحْدَاثِ عِنْدَ نَوَازِلِهَا، حَتَّى تَتَمَكَّنَ مِنْ قُلُوبِهِمْ فَيَحْتَاجُونَ أَنْ يُصْبِرُوا عَلَيْهَا، أَوْ يَرِضُوا بِهَا، بَلْ الصَّبْرُ وَالرِّضَا لَهُمْ تَابِعٌ مُضَافً،
walaqad qāla baʿḍu al-ʿulamāʾi bi-llāhi taʿālā waʾahlu al-qurbi minhu : ʾnna al-qawma alladhīna dhakarnā baʿḍa ʾaḥwālihim lā yarḍawna min ʾanfusihim ʾanna tuqāwima al-ʾumūra ʿinda ḥulūlihā, wa-l-ʾaḥdāthi ʿinda nawāzilihā, ḥattā tatamakkana min qulūbihim fayaḥtājūna ʾan yuṣbirūā ʿalayhā, ʾaw yariḍūā bihā, bal aṣ-ṣabru wa-r-riḍā lahum tābiʿun muḍāfan,
Some scholars—those who possess true knowledge of God Almighty and are close to Him—have stated that the people whose states we have described do not accept that worldly affairs or sudden calamities should contend with their inner state upon arrival—taking such a hold on their hearts that they are then forced to exercise patience or resignation regarding them. Rather, for them, patience and resignation are merely secondary, subordinate matters.
لِأَنَّهُمْ طَالِبُونَ مِنْ أَنْفُسِهِمْ صِحَّةُ الشَّغْلِ بِاَللَّهِ تَعَالَى وَالِانْفِرَادِ بِهِ، فَلَمْ يَرْضَوْا عِنْدَ ذَلِكَ أَنْ تَكُونَ الْأُمُورُ النَّازِلَةُ بِهِمْ تَقَاوِمُ ذِكْرَ اللَّهِ تَعَالَى حَتَّى تُسَاوِيَهُ، ﴿ وَاَللَّهُ غَالِبٌ عَلَى أَمْرٍو ﴾ [يُوسُفَ: ٢١].
liʾannahum ṭālibūna min ʾanfusihim ṣiḥḥatu ash-shaghli bi-llāhi taʿālā wa-l-anfirādi bihi, falam yarḍawā ʿinda dhalika ʾan takūna al-ʾumūru an-nāzilatu bihim taqāwimu dhikra Allāhi taʿālā ḥattā tusāwiyahu, “ wa-llāhu ghālibun ʿalā ʾamrinw ” [yūsufa: 21].
This is because they strive to maintain a state of pure engagement with God Almighty and singular devotion to Him; thus, they do not tolerate the events befalling them contending with the remembrance of God to the point of rivalry. "And God has full power and control over His affairs" [Yusuf: 21].
وَبَعْدُ: فَإِنَّهُمْ عُبِيْدٌ مَحْكُومٌ عَلَيْهِمْ، وَإِنْ أَقَلَّ الْقَلِيلُ فِي الْأَوْقَاتِ لِيَمْلِكَهُمْ حَتَّى يُقُرُّوا اللَّهَ تَعَالَى بِالضَّعْفِ، وَيَسْأَلُوهُ
wabaʿdu: faʾinnahum ʿubiydun maḥkūmun ʿalayhim, waʾin ʾaqalla al-qalīlu fī al-ʾawqāti liyamlikahum ḥattā yuqurrūā Allāha taʿālā bi-ḍ-ḍaʿfi, wayasʾalūhu
Furthermore, they are servants subject to God’s decree; even the slightest of moments can overwhelm them, compelling them to acknowledge their weakness before God Almighty and to implore Him for...
Source page 184 · Unit 645
الْعَوْنَ، فَلَا تُعْجِبُ إذَا بَدَا لَكَ مِنْ أَحَدٍ مِنْهُمْ شَيْءٌ مِنْ ذَلِكَ، فَهَذَا النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ : إِنِّي بَشْرٌ ، اللَّهُمَّ مَنْ دَعَوْتُ عَلَيْهِ فَاجْعَلْ دُعَائِي عَلَيْهِ رَحْمَةُ»ُ (۱) .
al-ʿawna, falā tuʿjibu ʾdhā badā laka min ʾaḥadin minhum shayʾun min dhalika, fahadhā an-nabiyyu ṣallā Allāhu ʿalayhi wasallama yaqūlu : ʾinnī bashrun , al-lahumma man daʿawtu ʿalayhi fājʿal duʿāʾī ʿalayhi raḥmatu» (1) .
...aid. Do not be surprised, then, if you witness such a moment in one of them; for the Prophet (peace and blessings be upon him) himself said: "I am but a human being; O God, whoever I have invoked [a curse] against, make my invocation against him a mercy." (1)
مِنْ شِدَّةٍ وَ سَمِعْتْ بَعْضَ الْعُلَمَاءِ بِاَللَّهِ عَزَّ وَجَلَّ يَقُولُ : إنْ اتِّصَالَ الْعَبْدِ بِمَوْلَاهُ وَوَجَدَهُ بِهِ، وَنُزُولُهُ فِي قُرْبِهِ، أَلَا يَجِدُ اخْتِلَافُ الْأَحْكَامِ، بَلْ يَكُونُ مَعَهُ النَّظَرُ الْخَفِيُّ إلَيْهَا، طَعْمَ حَتَّى كَأَنَّهَا عَلَى غَيْرِهِ أَوْ بِغَيْرِهِ نَازِلَةً .
min shiddatin wa samiʿt baʿḍa al-ʿulamāʾi bi-llāhi ʿazza wajalla yaqūlu : ʾn attiṣāla al-ʿabdi bimawlāhu wawajadahu bihi, wanuzūluhu fī qurbihi, ʾalā yajidu akhtilāfu al-ʾaḥkāmi, bal yakūnu maʿahu an-naẓaru al-khafiyyu ʾlayhā, ṭaʿma ḥattā kaʾannahā ʿalā ghayrihi ʾaw bighayrihi nāzilatan .
I heard some scholars—those who truly know God—say: The servant’s connection with his Master, his ecstatic experience of Him, and his station of nearness to Him mean that he perceives no conflict in the changing decrees of fate; rather, he views these events with a subtle inner insight—as if they were befalling someone else, or occurring through a means other than himself.
فَهَذَا غَايَةُ التَّلَقِّي لِلْأَحْكَامِ، فَافْهَمْ هَذَا الْمَوْضُوعُ وَتَدَبَّرُهُ، فَإِنَّهُ يُؤَدِّيك إلَى عِلْمِ السُّكُونِ إلَى اللَّهِ عَزَّ وَجَلَّ إنْ شَاءَ اللَّهُ .
fahadhā ghāyatu at-talaqqī lilʾaḥkāmi, fāfham hadhā al-mawḍūʿu watadabbaruhu, faʾinnahu yuʾaddīk ʾlā ʿilmi as-sukūni ʾlā Allāhi ʿazza wajalla ʾn shāʾa Allāhu .
This represents the ultimate way to receive divine rulings; grasp this matter and reflect upon it, for it will lead you—God willing—to the state of finding repose in God Almighty.
وَإِنَّمَا يَكُونُ السُّكُونُ إلَى اللَّهِ تَعَالَى وَالطُّمَأْنِينَةُ عَلَى قَدْرِ الْقُرْبِ مِنْ الْقَلْبِ .
waʾinnamā yakūnu as-sukūnu ʾlā Allāhi taʿālā wa-ṭ-ṭumaʾnīnatu ʿalā qadri al-qurbi min al-qalbi .
Indeed, finding repose and tranquility in God Almighty is commensurate with the heart's nearness to Him.
وَمِنْ شَرْحِ السُّكُونِ إلَى اللَّهِ تَعَالَى فَقَدْ حَسَنَ الْأَشْيَاءُ مِنْ الْقَلْبِ، وَسُكُونِ دَوَاعِي الْهُمَّ، وَهُدُوءِ الضَّمِيرِ مَعَ اللَّهِ وَإِلَى اللَّهِ تَعَالَى .
wamin sharḥi as-sukūni ʾlā Allāhi taʿālā faqad ḥasana al-ʾashyāʾu min al-qalbi, wasukūni dawāʿī al-humma, wahudūʾi aḍ-ḍamīri maʿa Allāhi waʾilā Allāhi taʿālā .
The essence of finding repose in God Almighty lies in the heart’s detachment from the allure of worldly things, the silencing of anxious impulses, and the conscience finding calm with and in God Almighty.
فَعِنْدَ ذَلِكَ تَكُونُ الْأُمُورُ مِنْ الدُّنْيَا وَالْآخِرَةِ ؛
faʿinda dhalika takūnu al-ʾumūru min ad-dunyā wa-l-ʾākhirati ;
In that state, worldly and otherworldly affairs—
وَأَعْمَالُ الْبِرِّ وَالطَّاعَةِ - طَالِبَةٌ لِلْعَبْدِ وَلَاحِقَةٍ بِهِ، وَإِلَيْهِ مُحْتَاجَةٌ، وَإِلَيْهِ وَاصِلَةً، بَلْ إلَيْهِ ،مَوْصُولَةً، لِأَنَّهُ عَزِفٌ عَنْهَا، وَاسْتَغْنَى
waʾaʿmālu al-birri wa-ṭ-ṭāʿati - ṭālibatun lilʿabdi walāḥiqatin bihi, waʾilayhi muḥtājatun, waʾilayhi wāṣilatan, bal ʾlayhi ,mawṣūlatan, liʾannahu ʿazifun ʿanhā, wāstaghnā
as well as deeds of righteousness and obedience—seek out the servant, come to him, need him, and reach him; indeed, they become connected to him, for he has turned away from them and found sufficiency—
Source page 185 · Unit 652
بِمَالِكِهَا، فَوَصَلَتْ إلَيْهِ قَالَ اللَّهُ عَزَّ وَجَلَّ : أَلَيْسَ اللَّهُ بِكَافِ عَبْدَةُ [الزُّمَرِ: ٣٦].
bimālikihā, fawaṣalat ʾlayhi qāla Allāhu ʿazza wajalla : ʾalaysa Allāhu bikāfi ʿabdatu [az-zumari: 36].
in their Owner. Thus, they came to him. God Almighty said: "Is not God sufficient for His servant?" [Az-Zumar: 36].
وَبَلَغَنَا أَنَّ اللَّهَ عَزَّ وَجَلَّ أَوْحَى إلَى عِيسَى عَلَيْهِ السَّلامُ: أَنْزَلَنِي مِنْك كَهَمَك، وَاجْعَلْنِي ذَخْرًا لَك فِي مَعَادِك .
wabalaghanā ʾanna Allāha ʿazza wajalla ʾawḥā ʾlā ʿīsā ʿalayhi as-salāmu: ʾanzalanī mink kahamak, wājʿalnī dhakhran lak fī maʿādik .
It has reached us that God Almighty revealed to Jesus (peace be upon him): "Treat Me as your primary concern, and make Me your treasure for the Hereafter."
وَرُوِيَ عَنْ النَّبِيِّ اللَّهُ مِنْ غَيْرِ طَرِيقٍ أَنَّهُ قَالَ: «َمَنْ جَعَلَ الْهَمَّ هُمَا وَاحِدًا كَفَاهُ اللَّهُ سَائِرُ هُمُومِهِ» (۱) .
waruwiya ʿan an-nabiyyi Allāhu min ghayri ṭarīqin ʾannahu qāla: «man jaʿala al-hamma humā wāḥidan kafāhu Allāhu sāʾiru humūmihi» (1) .
It is narrated from the Prophet (peace be upon him) through various chains of transmission that he said: "Whoever makes his concerns into a single concern, God will suffice him against all other concerns" (1).
وَرُوِيَ عَنْ الْفُضَيْلِ بْنِ عِيَاضٍ رَحِمَهُ اللَّهُ أَنَّهُ قَالَ: مَا عَجَبْت مِنْ عِبَادَةِ مِلْكٍ مُقَرَّبٍ وَلَا نَبِيِّ مُرْسَلً، إذْ كَانَ اللَّهُ عَزَّ وَجَلَّ قَوَاهُمْ عَلَى ذَلِكَ.
waruwiya ʿan al-fuḍayli bni ʿiyāḍin raḥimahu Allāhu ʾannahu qāla: mā ʿajabt min ʿibādati milkin muqarrabin walā nabiyyi mursalan, ʾdh kāna Allāhu ʿazza wajalla qawāhum ʿalā dhalika.
It is narrated from Al-Fudayl ibn ‘Iyad (may God have mercy on him) that he said: "I never marveled at the worship of a near-stationed angel or a sent prophet, for God Almighty empowered them to perform it."
وَهَكَذَا مَنْ ذَكَرْنَاهُ مِنْ الْقَوْمِ وَصِفَاتِهِمْ.
wahakadhā man dhakarnāhu min al-qawmi waṣifātihim.
The same applies to the people we have mentioned and their attributes.
فَمَنْ نَظَرَ إلَى عُبَيْدِ اللَّهِ تَعَالَى بِنَفْسِهِ وَقِيَاسِهِ وَبِأَنْفُسِهِمْ مَا يُشْبِهُهُمْ فَهْمَ عِنْدَهُ فِي مَوْضِعِ النَّقْصِ أَبَدًا.
faman naẓara ʾlā ʿubaydi Allāhi taʿālā binafsihi waqiyāsihi wabiʾanfusihim mā yushbihuhum fahma ʿindahu fī mawḍiʿi an-naqṣi ʾabadan.
Whoever views the servants of God Almighty through the lens of his own self, his own standards, or by comparing them to others like them, will always perceive them as lacking.
فَإِذَا نَظَرَ إلَيْهِمْ بِاَللَّهِ عَزَّ وَجَلَّ وَبَقُوتِهِ وَتَدْبِيرُهُ فَمَا يُعْجِبُ ؟!! وَبِاَللَّهِ التَّوْفِيقُ .
faʾidhā naẓara ʾlayhim bi-llāhi ʿazza wajalla wabaqūtihi watadbīruhu famā yuʿjibu ?!! wabiāalllahi at-tawfīqu .
If one views them through God—Mighty and Majestic is He—and through His power and governance, what is there to marvel at? And success comes from God.
Source page 186 · Unit 659
مَسْأَلَةٌ تَدُلُّ عَلَى مَا ذَكَرْنَا .
masʾalatun tadullu ʿalā mā dhakarnā .
A matter that illustrates what we have mentioned.
قُلْت : فَمَا تَقُولُ فِي عَبْدٍ كَانَ لَا يَتَكَلَّمُ، وَلَا يَتَحَرَّكَ، وَلَا يَعْمَلُ عَمَلًا إلَّا طُولِبَ عَلَيْهِ فِي ذَلِكَ، وَوَجَدَ النُّقْصَانِ؟
qult : famā taqūlu fī ʿabdin kāna lā yatakallamu, walā yataḥarraka, walā yaʿmalu ʿamalan ʾllā ṭūliba ʿalayhi fī dhalika, wawajada an-nuqṣāni?
I said: "What do you say regarding a servant who—whenever he spoke, moved, or performed an action—would be held to account for it and find himself lacking?"
وَلِحِقَتْهُ الْفِتْرَةُ وَالْقِسْوَةُ فِي أَوْقَاتِ نَوْمِهِ، وَأَكْلِهُ وَشَرْبِهِ، وَكَذَلِكَ فِي جَمِيعِ أَحْوَالِهِ، ثُمَّ صَارَ إلَى حَالٍ يَتَكَلَّمُ وَيَتَحَرَّكُ فِي الْأُمُورِ ؛
waliḥiqathu al-fitratu wa-l-qiswatu fī ʾawqāti nawmihi, waʾaklihu washarbihi, wakadhalika fī jamīʿi ʾaḥwālihi, thumma ṣāra ʾlā ḥālin yatakallamu wayataḥarraku fī al-ʾumūri ;
"Lethargy and hardness of heart would overtake him during his sleep, eating, and drinking—indeed, in all his states—until he reached a condition where he speaks and acts regarding various matters;"
وَيَقْبِضُ وَيَبْسُطُ، وَيَأْكُلُ وَيَشْرَبُ، وَلَا يَسْتَوْحِشُ، وَلَا يَجِدُ مُطَالَبَةً، وَلَا يَرَى نَقْصًا كَمَا كَانَ يَرَاهُ قَبْلَ ؟ .
wayaqbiḍu wayabsuṭu, wayaʾkulu wayashrabu, walā yastawḥishu, walā yajidu muṭālabatan, walā yarā naqṣan kamā kāna yarāhu qabla ? .
"where he grasps and releases, eats and drinks, yet feels no unease, faces no reckoning, and perceives no deficiency such as he once did?"
فَقَالَ : هَذِهِ مَسْأَلَةٌ حَسَنَةٌ ،فَافْهَمَهَا، فَمَا أَحْوَجَ الْمُرِيدِيْنَ الْعُمَّالَ إِلَيْهَا .
faqāla : hadhihi masʾalatun ḥasanatun ,fāfhamahā, famā ʾaḥwaja al-murīdiyna al-ʿummāla ʾilayhā .
He replied: "This is an excellent question; grasp it well, for aspiring devotees who strive in practice are in great need of it."
اعْلَمْ أَنَّ الْمُرِيدَ الطَّالِبَ لِلصِّدْقِ عَامِلٌ فِي جَمِيعِ أُمُورِهِ بِالْمُرَاقَبَةِ اللَّهُ عَزَّ وَجَلَّ بِالْقِيَامِ عَلَى قَلْبِهِ وَهُمْهُ وَجَوَارِحُهِ بِالْمُحَاسَبَةِ .
aʿlam ʾanna al-murīda aṭ-ṭāliba lilṣṣidqi ʿāmilun fī jamīʿi ʾumūrihi bi-l-murāqabati Allāhu ʿazza wajalla bi-l-qiyāmi ʿalā qalbihi wahumhu wajawāriḥuhi bi-l-muḥāsabati .
Know that the aspirant seeking truthfulness conducts all his affairs through Muraqaba (constant awareness of God—Mighty and Majestic is He), holding his heart, his inner intent, and his limbs accountable.
فَهُوَ جَامِعٌ لَهُمْهُ حَذَرًا مِنْ أَنْ يَدْخُلَ فِي هَمِّهِ مَا لَا يَعْنِيهِ، حَذَرًا مِنْ الْغَفْلَةِ .
fahuwa jāmiʿun lahumhu ḥadharan min ʾan yadkhula fī hammihi mā lā yaʿnīhi, ḥadharan min al-ghaflati .
He gathers his focus, guarding against the intrusion of matters that do not concern him, and guarding against heedlessness.
Source page 187 · Unit 666
فَالْحَرَكَاتُ فِي ظَاهِرِ جَوَارِحِهِ تَنْغَصُهُ، وَالْهُمَمُ الدَّاخِلَةُ عَلَيْهِ فِي قَلْبِهِ تَكْدَّرُ هُمْهُ فَهُوَ عِنْدَ ذَلِكَ يَتَفَرَّغُ مِنْ الْحَرَكَاتِ ذَكَرْت، وَإِنْ كَانَتْ فِي حَقٍّ وَبِحْقٍّ، وَذَلِكَ لَمَّا غَلَبَ الَّتِي عَلَى قَلْبِهِ مِنْ مَحَبَّتِهِ أَنْ يَكُونَ ذِكْرُهُ دَائِمًا، وَهُمَهُ وَاحِدًا.
fa-l-ḥarakātu fī ẓāhiri jawāriḥihi tanghaṣuhu, wa-l-humamu ad-dākhilatu ʿalayhi fī qalbihi takddaru humhu fahuwa ʿinda dhalika yatafarraghu min al-ḥarakāti dhakart, waʾin kānat fī ḥaqqin wabiḥqqin, wadhalika lammā ghalaba allatī ʿalā qalbihi min maḥabbatihi ʾan yakūna dhikruhu dāʾiman, wahumahu wāḥidan.
Outward physical movements trouble him, and intrusive thoughts cloud his inner focus; thus, he detaches himself from such movements—even those that are righteous and performed for the sake of truth—because his heart is dominated by the desire for constant remembrance of God and a singular, unified intent.
فَإِذَا دَامَ عَلَى ذَلِكَ سَكَنَ قَلْبِهُ ، وَصَفْتْ فَكَرَتُهُ، وَسَكَنَ النُّورِ قَلْبَهُ، وَقُرُبَ مِنْ اللَّهِ تَعَالَى فَغَلَبَ عَلَى قَلْبِهِ وَهُمْهُ .
faʾidhā dāma ʿalā dhalika sakana qalbihu , waṣaft fakaratuhu, wasakana an-nūri qalbahu, waquruba min Allāhi taʿālā faghalaba ʿalā qalbihi wahumhu .
When he persists in this state, his heart finds tranquility, his contemplation clears, the Divine Light settles within his heart, and he draws near to God—Exalted is He—as this state comes to dominate both his heart and his inner intent.
فَعِنْدَ ذَلِكَ يَتَكَلَّمُ، وَالْقَلْبُ يُغْلِي بِالذِّكْرِ اللَّهُ عَزَّ وَجَلَّ، وَقَدْ كَمَنْت فِي سَوَيْدَاءَ قَلْبَهُ مَحَبَّةَ اللَّهِ تَعَالَى، فَهِيَ لَازِمَةٌ لِلضَّمِيرِ لَا تُفَارِقُهُ .
faʿinda dhalika yatakallamu, wa-l-qalbu yughlī bi-dh-dhikri Allāhu ʿazza wajalla, waqad kamant fī sawaydāʾa qalbahu maḥabbata Allāhi taʿālā, fahiya lāzimatun lilḍḍamīri lā tufāriquhu .
At that point, he speaks while his heart seethes with the remembrance of Allah—Mighty and Majestic is He—and the love of Allah the Exalted lies deeply embedded in the innermost core of his heart, an inseparable part of his conscience.
فَمَنْ شَأْنِهُ فِي سَرَائِرِهِ أَنْ يَكُونَ نَاعِمًا بِالْمُخَاطَبَةِ اللَّهُ الْخَفْيَّةَ، وَالْمُطَالَعَةُ الشَّجِيَّةَ، وَالْمُحَادَثَةُ الشَّهِيَّةُ.
faman shaʾnihu fī sarāʾirihi ʾan yakūna nāʿiman bi-l-mukhāṭabati Allāhu al-khafyyata, wa-l-muṭālaʿatu ash-shajiyyata, wa-l-muḥādathatu ash-shahiyyatu.
Thus, in his innermost self, he finds delight in secret communion with Allah, in poignant contemplation, and in sweet, intimate discourse.
وَهَكَذَا يَكُونُ فِي أَكْلِهِ وَشُرْبِهِ وَنَوْمِهِ، وَكُلُّ حَرَكَاتِهِ، لِأَنَّ قُرْبَ اللَّهِ تَعَالَى إذَا تَمَكَّنَ فِي قَلْبِ الْعَبْدِ غَلَبَ عَلَى مَا سِوَاهُ مِنْ بَاطِنِ عَوَارِضِ الْهَمَمِ، وَظَاهِرُ حَرَكَاتِ الْجَوَارِحِ، فَعِنْدَهَا يَكُونُ الْعَبْدُ ذَاهِبًا وَجَائِيًا، وَآخِذًا وَمُعْطِيًا، وَالْغَالِبُ عَلَيْهِ هُمْ مَا قَدْ مَلَكَ ضَمِيرَهُ مِنْ مَحَبَّةِ اللَّهِ عَزَّ وَجَلَّ وَقَرْبَهُ .
wahakadhā yakūnu fī ʾaklihi washurbihi wanawmihi, wakullu ḥarakātihi, liʾanna qurba Allāhi taʿālā ʾdhā tamakkana fī qalbi al-ʿabdi ghalaba ʿalā mā siwāhu min bāṭini ʿawāriḍi al-hamami, waẓāhiru ḥarakāti al-jawāriḥi, faʿindahā yakūnu al-ʿabdu dhāhiban wajāʾiyan, waʾākhidhan wamuʿṭiyan, wa-l-ghālibu ʿalayhi hum mā qad malaka ḍamīrahu min maḥabbati Allāhi ʿazza wajalla waqarbahu .
This state persists through his eating, drinking, sleeping, and every movement; for when the nearness of Allah the Exalted takes firm root in a servant’s heart, it prevails over all else—whether internal preoccupations or outward physical actions. Consequently, whether coming or going, taking or giving, he is dominated by the singular concern that has captivated his conscience: the love of Allah—Mighty and Majestic is He—and His nearness.
أَلَمْ تَرَ نَفْسَك أَيُّهَا الْمُرِيدُ كَيْفَ يَمْلِكُ قَلْبَكَ أَحْيَانًا هُمْ مِنْ أَمْرِ الدُّنْيَا، فَيُسْلِبُكَ عَنْ كُلِّ شَيْءٍ، حَتَّى يَكْدِرَ عَلَيْكَ الْعِيْشَ، فَتَكُونُ سَاهِيًا إِلَّا عَنْ ذَلِكَ، حَتَّى تَفْقَدَ النَّوْمُ؟! .
ʾalam tara nafsak ʾayyuhā al-murīdu kayfa yamliku qalbaka ʾaḥyānan hum min ʾamri ad-dunyā, fayuslibuka ʿan kulli shayʾin, ḥattā yakdira ʿalayka al-ʿiysha, fatakūnu sāhiyan ʾillā ʿan dhalika, ḥattā tafqada an-nawmu?! .
Have you not observed—O seeker—how a worldly concern can sometimes seize your heart, distracting you from everything else and disturbing your peace of mind, to the point where you become oblivious to all but that matter, even losing your sleep?
Source page 188 · Unit 672
فَأَمَرَ اللَّهُ عَزَّ وَجَلَّ أَحْرَى عِنْدَ الْعُقَلَاءِ وَأَوْلَى.
faʾamara Allāhu ʿazza wajalla ʾaḥrā ʿinda al-ʿuqalāʾi waʾawlā.
Surely, the matter of Allah—Mighty and Majestic is He—is far more worthy of such attention in the eyes of the wise.
فَعِنْدَ مَا ذَكَرْنَا صَحَبَتْ الْعَبْدَ مِنْ اللَّهِ عَزَّ وَجَلَّ الْعِصْمَةَ، فَكَانَ مَحْفُوظًا مِنْ النُّقْصَانِ . فَافْهَمْ اللَّهُ تَعَالَى .
faʿinda mā dhakarnā ṣaḥabat al-ʿabda min Allāhi ʿazza wajalla al-ʿiṣmata, fakāna maḥfūẓan min an-nuqṣāni . fāfham Allāhu taʿālā .
When this state accompanies the servant, divine protection (‘ismah) from Allah—Mighty and Majestic is He—attends him, safeguarding him against imperfection. Seek to understand this through Allah the Exalted.
أَيُّهَا السَّائِلُ مَا يُلْقَى إلَيْك وَتَدَبَّرْهُ يَنْفَعُك إنْ شَاءَ وَبَعْدَ فَاعْرِضْ مَا ذُكِرْت لَك عَلَى مَا سَأَلْت عَنْهُ؛
ʾayyuhā as-sāʾilu mā yulqā ʾlayk watadabbarhu yanfaʿuk ʾn shāʾa wabaʿda fāʿriḍ mā dhukirt lak ʿalā mā saʾalt ʿanhu;
O inquirer, what is being conveyed to you—if you reflect upon it—will benefit you, God willing. Now, compare what I have mentioned to you with the question you originally posed.
فَإِنْ أَجْزَاكً، وَكَانَ مَا فَقِدْت وَمَا وُجِدْت مِنْ جِنْسِ مَا ذَكَرْت، فَاشْكُرْ اللَّهُ تَعَالَى يُزُدُّك، وَلَا يَخْفَى عَلَى الْعُلَمَاءِ مَا يُحْدُثُ عِنْدَك فَلَيْسَ بَيْنَ الْمُرِيدِ وَمُعَلِّمُهُ رِيَاءٌ إنْ شَاءَ اللَّهُ تَعَالَى، وَأَنَّى بِمُؤَدَّبٍ بَصِيرٍ جَهَبَذٍ (۱) فِي زَمَانِنَا هَذَا. وَبِاَللَّهِ التَّوْفِيقُ.
faʾin ʾajzākan, wakāna mā faqidt wamā wujidt min jinsi mā dhakart, fāshkur Allāhu taʿālā yuzudduk, walā yakhfā ʿalā al-ʿulamāʾi mā yuḥduthu ʿindak falaysa bayna al-murīdi wamuʿallimuhu riyāʾun ʾn shāʾa Allāhu taʿālā, waʾannā bimuʾaddabin baṣīrin jahabadhin (1) fī zamāninā hadhā. wabiāalllahi at-tawfīqu.
If this suffices you—and provided that what you have lost and what you have found are of the nature I have described—then give thanks to God Almighty, and He will increase you. What transpires within you is not hidden from the scholars; for between the spiritual aspirant and his teacher, there is no room for hypocrisy—God willing. Indeed, where can one find an insightful, masterly mentor in this day and age? Success comes from God.
خاتمة الناسخ إسماعيل بن سودكين
Source page 189 · Unit 676
تَمَّ كِتَابٌ «َالصِّدْقِ»ِ لِلشَّيْخِ الْعَارِفِ أَبِي سَعِيدٍ الْخَرَّازِ رَحِمَهُ اللَّهُ، وَنَفَعَ بِأَنْفَاسِهِ، وَسَلَّمَ عَلَيْهِ سَلَامًا طَيِّبًا مُبَارَكًا فِيهِ.
tamma kitābun «aṣ-ṣidqi» lilshshaykhi al-ʿārifi ʾabī saʿīdin al-kharrāzi raḥimahu Allāhu, wanafaʿa biʾanfāsihi, wasallama ʿalayhi salāman ṭayyiban mubārakan fīhi.
Thus concludes the book Al-Sidq (Truthfulness) by the Gnostic Sheikh Abu Sa‘id al-Kharraz—may God have mercy upon him, benefit us through his spiritual presence, and bestow upon him a blessed and gracious peace.
وَالْحَمْدُ لِلَّهِ، وَصَلَوَاتُهُ عَلَى مُحَمَّدٍ، وَآلِهِ وَصَحْبَهُ، وَسَلَّمَ تَسْلِيمًا كَثِيرًا.
wa-l-ḥamdu li-llāhi, waṣalawātuhu ʿalā muḥammadin, waʾālihi waṣaḥbahu, wasallama taslīman kathīran.
Praise be to God; may His blessings and abundant peace be upon Muhammad, his family, and his companions.
كَتَبَهُ الْعَبْدُ الضَّعِيفُ الْفَقِيرُ إسْمَاعِيلُ بْنُ سُودَكِينَ، رَفَّقَ اللَّهُ بِهِ، وَأَخَذَ بِيَدِهِ وَرَحِمَهُ وَرَحِمَ وَالِدَيْهِ، وَجَمِيعِ الْمُسْلِمِينَ وَحَسَبْنَا اللَّهُ وَنِعَمَ الْوَكِيلُ .
katabahu al-ʿabdu aḍ-ḍaʿīfu al-faqīru ʾsmāʿīlu bnu sūdakīna, raffaqa Allāhu bihi, waʾakhadha biyadihi waraḥimahu waraḥima wa-l-dayhi, wajamīʿi al-muslimīna waḥasabnā Allāhu waniʿama al-wakīlu .
Penned by the weak and needy servant, Isma‘il ibn Sawdakin—may God show him kindness, guide his hand, and have mercy upon him, his parents, and all Muslims. God suffices us, and He is the best Guardian.
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