Kitab Kunh Ma La Budda Lil Murid Minhu: What The Seeker Cannot Do Without by Ibn Arabi

مُحْيِي الدِّينِ ابْنُ الْعَرَبِيِّ

Muḥyī al-Dīn Ibn al-ʿArabī

كِتَابُ كُنْهِ مَا لَا بُدَّ لِلْمُرِيدِ مِنْهُ

Kitābu kunhi mā lā budda li-al-murīdi minhu

The Essence of What the Seeker Cannot Do Without

تَحْقِيقُ مُورِيزْيُو مَارْكُونِي

Taḥqīqu Mūrīzyū Mārkūnī

Critical edition by Maurizio Marconi

بِسْمِ اللّٰهِ الرَّحْمَٰنِ الرَّحِيمِ، الْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ، وَالْعَاقِبَةُ لِلْمُتَّقِينَ، وَصَلَّى اللّٰهُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِهِ وَسَلَّمَ.

Bi-smi Allāhi al-Raḥmāni al-Raḥīmi. Al-ḥamdu li-llāhi rabbi al-ʿālamīna, wa-al-ʿāqibatu li-al-muttaqīna, wa-ṣallā Allāhu ʿalā sayyidinā Muḥammadin wa-ʿalā ālihi wa-sallama.

In the name of God, the All-Merciful, the Ever-Merciful. Praise belongs to God, Lord of the worlds; the good end belongs to those who are mindful of Him. May God bless our master Muḥammad and his family, and grant them peace.

سَأَلْتَ أَيُّهَا الْمُرِيدُ الْمُسْتَرْشِدُ عَنْ كُنْهِ مَا لَا بُدَّ لَكَ مِنْهُ، فَأَجَبْتُكَ فِي هَذِهِ الْأَوْرَاقِ عَلَى مَا سَأَلْتَ، وَاللّٰهُ وَلِيُّ التَّوْفِيقِ.

Saʾalta ayyuhā al-murīdu al-mustarshidu ʿan kunhi mā lā budda laka minhu, fa-ajabtuka fī hādhihi al-awrāqi ʿalā mā saʾalta, wa-Allāhu waliyyu al-tawfīqi.

You, seeker of guidance, asked about the essence of what you cannot do without. I have answered your question in these pages. God (alone) grants enabling grace (success).

اِعْلَمْ أَيُّهَا الْمُرِيدُ، وَفَّقَنَا اللّٰهُ وَإِيَّاكَ لِطَاعَتِهِ وَاسْتَعْمَلَنَا وَإِيَّاكَ فِيمَا يُرْضِيهِ، أَنَّ الْقُرْبَ مِنَ اللّٰهِ لَا يُعْلَمُ إِلَّا بِتَعْرِيفِهِ إِيَّانَا بِذَلِكَ وَتَبْيِينِهِ لَنَا، وَقَدْ فَعَلَ ذَلِكَ، وَالْحَمْدُ لِلّٰهِ.

Iʿlam ayyuhā al-murīdu, waffaqanā Allāhu wa-iyyāka li-ṭāʿatihi wa-istaʿmalanā wa-iyyāka fīmā yurḍīhi, anna al-qurba mina Allāhi lā yuʿlamu illā bi-taʿrīfihi iyyānā bi-dhālika wa-tabyīnihi lanā, wa-qad faʿala dhālika, wa-al-ḥamdu li-llāhi.

Know, seeker—and may God enable us and you to obey Him and employ us and you in what pleases Him—that nearness to God is known only through His making it known to us and explaining it to us. He has done so, and praise belongs to God.

فَأَرْسَلَ الرُّسُلَ وَأَوْضَحَ السُّبُلَ الْمُوصِلَةَ إِلَى السَّعَادَةِ الْأَبَدِيَّةِ؛ فَآمَنَّا وَصَدَّقْنَا، وَبَقِيَ الِاسْتِعْمَالُ فِيمَا وَقَعَ بِهِ الْإِيمَانُ مِنَ الْأَعْمَالِ وَتَقَرَّرَ فِي نُفُوسِ الْمُؤْمِنِينَ مِنْ وَضْعِ الشَّرْعِ.

Fa-arsala al-rusula wa-awḍaḥa al-subula al-mūṣilata ilā al-saʿādati al-abadiyyati; fa-āmannā wa-ṣaddaqnā, wa-baqiya al-istiʿmālu fīmā waqaʿa bihi al-īmānu mina al-aʿmāli wa-taqarrara fī nufūsi al-muʾminīna min waḍʿi al-sharʿi.

He sent the messengers and made clear the paths leading to everlasting happiness. We have believed and affirmed their message; what remains is to put into practice the deeds accepted in faith and established in believers’ souls by the prescriptions of the revealed Law.

فَأَوَّلُ مَا يَجِبُ عَلَيْكَ أَيُّهَا الْمُرِيدُ تَوْحِيدُ خَالِقِكَ وَتَنْزِيهُهُ مِمَّا لَا يَجُوزُ عَلَيْهِ.

Fa-awwalu mā yajibu ʿalayka ayyuhā al-murīdu tawḥīdu khāliqika wa-tanzīhuhu mimmā lā yajūzu ʿalayhi.

The first thing required of you, seeker, is to affirm that your Creator is One and declare Him free of everything that cannot be attributed to Him.

فَأَمَّا تَوْحِيدُهُ فَلَوْ كَانَ ثَمَّ إِلَٰهٌ آخَرُ لَامْتَنَعَ وُقُوعُ الْفِعْلِ بِاخْتِلَافِ الْإِرَادَاتِ وُجُودًا وَتَقْدِيرًا وَفَسَدَ النِّظَامُ، وَذَلِكَ قَوْلُهُ تَعَالَى: ﴿لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا﴾.

Fa-ammā tawḥīduhu fa-law kāna thamma ilāhun ākharu la-imtanaʿa wuqūʿu al-fiʿli bi-ikhtilāfi al-irādāti wujūdan wa-taqdīran wa-fasada al-niẓāmu, wa-dhālika qawluhu taʿālā: “Law kāna fīhimā ālihatun illā Allāhu la-fasadatā”.

As for affirming His oneness: if there were another god, conflicting wills would prevent anything from coming about, whether actually or hypothetically, and the order of things would collapse. As God Most High says, “If there had been gods in the heavens and the earth other than God, both would have fallen into ruin.”

وَلَا تُبَالِ يَا أَخِي بِمَنْ أَشْرَكَ، وَلَا تَحْتَاجُ إِلَى إِقَامَةِ دَلِيلٍ عَلَى الْأَحَدِيَّةِ؛ فَإِنَّ الْمُشْرِكَ قَدْ أَثْبَتَ وَسَلَّمَ وُجُودَ الْخَالِقِ مَعَكَ وَزَادَ عَلَيْكَ بِالشَّرِيكِ، فَعَلَيْهِ الدَّلِيلُ فِيمَا زَادَ.

Wa-lā tubāli yā akhī bi-man ashraka, wa-lā taḥtāju ilā iqāmati dalīlin ʿalā al-aḥadiyyati; fa-inna al-mushrika qad athbata wa-sallama wujūda al-khāliqi maʿaka wa-zāda ʿalayka bi-al-sharīki, fa-ʿalayhi al-dalīlu fīmā zāda.

Do not trouble yourself, my brother, over those who associate partners with God. You have no need to establish a proof of His oneness: the person who associates partners with Him already affirms and acknowledges, as you do, the existence of the Creator. He adds to your affirmation the claim that the Creator has a partner; the burden of proving that addition therefore falls upon him.

وَيَكْفِيكَ هَذَا الْقَدْرُ فِي التَّوْحِيدِ؛ فَإِنَّ الْوَقْتَ عَزِيزٌ، وَالْعَقْدَ سَالِمٌ، وَالْمُخَالِفَ لَا عَيْنَ لَهُ مَوْجُودَةٌ، وَالْحَمْدُ لِلّٰهِ.

Wa-yakfīka hādhā al-qadru fī al-tawḥīdi; fa-inna al-waqta ʿazīzun, wa-al-ʿaqda sālimun, wa-al-mukhālifa lā ʿayna lahu mawjūdatun, wa-al-ḥamdu li-llāhi.

This much suffices for you in affirming God’s oneness. Time is precious, your conviction is sound, and the supposed rival has no actual existence. Praise belongs to God.

وَأَمَّا تَنْزِيهُهُ فَهُوَ آكَدُ عَلَيْكَ مِنْ أَجْلِ الْمُشَبِّهَةِ وَالْمُجَسِّمَةِ، فَإِنَّهُمْ ظَاهِرُونَ فِي هَذَا الزَّمَانِ.

Wa-ammā tanzīhuhu fa-huwa ākadu ʿalayka min ajli al-mushabbihati wa-al-mujassimati, fa-innahum ẓāhirūna fī hādhā al-zamāni.

As for affirming His transcendence (beyond all likeness), this is an even more pressing obligation upon you, because those who liken Him to created beings and those who ascribe a body to Him are conspicuous in this age.

فَاعْقِدْ يَا أَخِي عَلَى قَوْلِهِ تَعَالَى: ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ﴾ وَحَسْبُكَ هَذَا، فَكُلُّ وَصْفٍ يُنَاقِضُ هَذِهِ الْآيَةَ فَهُوَ مَرْدُودٌ إِلَى مَا يَلِيقُ بِهَذِهِ الْآيَةِ، وَلَا تَزِدْ وَلَا تَبْرَحْ مِنْ هَذَا الْمَوْطِنِ.

Fa-iʿqid yā akhī ʿalā qawlihi taʿālā: “Laysa ka-mithlihi shayʾun” wa-ḥasbuka hādhā, fa-kullu waṣfin yunāqiḍu hādhihi al-āyata fa-huwa mardūdun ilā mā yalīqu bi-hādhihi al-āyati, wa-lā tazid wa-lā tabraḥ min hādhā al-mawṭini.

Ground your conviction, my brother, in His words, Most High: “Nothing is like Him (There is nothing like unto Him).” Let this suffice for you. Any description that contradicts this verse must therefore be referred back to what accords with it. Do not go beyond this, and do not depart from this standpoint.

وَكَذَلِكَ جَاءَ فِي السُّنَّةِ: «كَانَ اللّٰهُ وَلَا شَيْءَ مَعَهُ» وَزَادَ الْعُلَمَاءُ: «وَهُوَ الْآنَ عَلَى مَا عَلَيْهِ كَانَ» فَلَمْ يَرْجِعْ إِلَيْهِ سُبْحَانَهُ مِنْ خَلْقِهِ الْعَالَمَ وَصْفٌ لَمْ يَكُنْ عَلَيْهِ وَلَا عَالَمَ مَوْجُودٌ.

Wa-kadhālika jāʾa fī al-sunnati: “Kāna Allāhu wa-lā shayʾa maʿahu” wa-zāda al-ʿulamāʾu: “Wa-huwa al-āna ʿalā mā ʿalayhi kāna” fa-lam yarjiʿ ilayhi subḥānahu min khalqihi al-ʿālama waṣfun lam yakun ʿalayhi wa-lā ʿālama mawjūdun.

Likewise, the Prophetic tradition states: “God was, and nothing was with Him.” The scholars added: “And He is now as He was.” Thus, His creation of the world did not cause Him—glory be to Him—to acquire any attribute that was not already His when no world existed.

فَاعْتَقِدْ فِيهِ مِنَ التَّنْزِيهِ مَعَ وُجُودِ الْعَالَمِ مَا تَعْتَقِدُهُ فِيهِ وَلَا عَالَمَ وَلَا شَيْءَ سِوَاهُ، تَعَالَى عَمَّا يَقُولُ الظَّالِمُونَ عُلُوًّا كَبِيرًا.

Fa-iʿtaqid fīhi mina al-tanzīhi maʿa wujūdi al-ʿālami mā taʿtaqiduhu fīhi wa-lā ʿālama wa-lā shayʾa siwāhu, taʿālā ʿammā yaqūlu al-ẓālimūna ʿuluwwan kabīran.

With the world in existence, then, affirm of Him the same transcendence that you affirm when there is no world and nothing besides Him. Far exalted is He above what the wrongdoers say!

وَكُلُّ آيَةٍ أَوْ حَدِيثٍ يُوهِمُ التَّشْبِيهَ مِمَّا يُعْطِيهِ كَلَامُ الْعَرَبِ أَوْ كَلَامُ مَنْ أُنْزِلَ عَلَيْهِ شَيْءٌ مِنْ ذَلِكَ لِلتَّبْلِيغِ وَالتَّوْصِيلِ فَيَجِبُ عَلَيْكَ الْإِيمَانُ بِهِ عَلَى حَدِّ مَا يَعْلَمُهُ اللّٰهُ وَمَا أَنْزَلَهُ، لَا عَلَى مَا تَتَوَهَّمُهُ.

Wa-kullu āyatin aw ḥadīthin yūhimu al-tashbīha mimmā yuʿṭīhi kalāmu al-ʿarabi aw kalāmu man unzila ʿalayhi shayʾun min dhālika li-al-tablīghi wa-al-tawṣīli fa-yajibu ʿalayka al-īmānu bihi ʿalā ḥaddi mā yaʿlamuhu Allāhu wa-mā anzalahu, lā ʿalā mā tatawahhamuhu.

Whatever (Qurʾānic) verse or prophetic report gives the impression of likeness between God and creation—whether through what Arabic speech conveys or through the words of the one (ﷺ) to whom such revelation was sent down to proclaim and convey it—you must believe in it according to God’s knowledge of it and as He revealed it, rather than according to what you imagine.

وَاصْرِفْ عِلْمَ ذَلِكَ إِلَى اللّٰهِ تَعَالَى وَمَا بَعْدَ ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ﴾ مَا يُنَزِّهُهُ مُنَزِّهٌ، إِذْ وَقَدْ نَزَّهَ نَفْسَهُ بِأَنْزَهِ مَا يَنْبَغِي لَهُ.

Wa-iṣrif ʿilma dhālika ilā Allāhi taʿālā wa-mā baʿda “Laysa ka-mithlihi shayʾun” mā yunazzihuhu munazzihun, idh wa-qad nazzaha nafsahu bi-anzahi mā yanbaghī lahu.

Entrust the knowledge of this to God Most High. No one’s affirmation of His transcendence can go beyond “Nothing is like Him (There is nothing like unto Him),” for He has already declared His own transcendence in the fullest manner befitting Him.

ثُمَّ بَعْدَ ذَلِكَ أَيُّهَا الْمُرِيدُ يَجِبُ عَلَيْكَ الْإِيمَانُ بِالرُّسُلِ كُلِّهِمْ وَمَا جَاؤُوا بِهِ وَمَا أَخْبَرُوا بِهِ أَنَّهُ عَنِ اللّٰهِ تَعَالَى مِمَّا عَلِمْتَ وَمِمَّا لَمْ تَعْلَمْ.

Thumma baʿda dhālika ayyuhā al-murīdu yajibu ʿalayka al-īmānu bi-al-rusuli kullihim wa-mā jāʾū bihi wa-mā akhbarū bihi annahu ʿani Allāhi taʿālā mimmā ʿalimta wa-mimmā lam taʿlam.

After this, seeker, you must have faith in all the messengers, in everything they brought, and in everything they reported as being from God Most High—both what is known to you and what lies beyond your knowledge.

ثُمَّ حُبُّ الصَّحَابَةِ أَجْمَعِينَ وَالْقَوْلُ بِعَدَالَتِهِمْ، وَلَا سَبِيلَ إِلَى تَجْرِيحِهِمْ وَلَا إِلَى الطَّعْنِ فِيهِمْ، وَلَا تُفَضِّلْ أَحَدًا مِنْهُمْ عَلَى الْآخَرِ إِلَّا بِمَا فَضَّلَهُ رَبُّهُ فِي كِتَابِهِ أَوْ عَلَى لِسَانِ رَسُولِهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ.

Thumma ḥubbu al-ṣaḥābati ajmaʿīna wa-l-qawlu bi-ʿadālatihim; wa-lā sabīla ilā tajrīḥihim wa-lā ilā al-ṭaʿni fīhim, wa-lā tufaḍḍil aḥadan minhum ʿalā al-ākhari illā bi-mā faḍḍalahu rabbuhu fī kitābihi aw ʿalā lisāni rasūlihi, ṣallā Allāhu ʿalayhi wa-sallama.

Then love all the Prophet’s Companions and acknowledge their moral uprightness. There is no warrant for impugning their integrity (discrediting them) or disparaging (casting aspersions on) them. Do not rank any one of them above another except on the grounds of the distinction his Lord has accorded him in His Book or through the words of His Messenger—may God bless him and grant him peace.

وَيَجِبُ عَلَيْكَ يَا أَخِي تَعْظِيمُ مَنْ عَظَّمَ اللّٰهُ وَعَظَّمَتْهُ رُسُلُهُ عَلَيْهِمُ السَّلَامُ، ثُمَّ التَّسْلِيمُ لِأَهْلِ هَذِهِ الطَّرِيقَةِ فِيمَا يُحْكَى عَنْهُمْ مِنْ كَلَامِهِمْ وَكُلِّ مَا تَرَى مِنْهُمْ مِمَّا لَا يَسَعُهُ عِلْمُكَ.

Wa-yajibu ʿalayka yā akhī taʿẓīmu man ʿaẓẓama llāhu wa-ʿaẓẓamathu rusuluhu—ʿalayhimu s-salāmu—thumma t-taslīmu li-ahli hādhihi ṭ-ṭarīqati fīmā yuḥkā ʿanhum min kalāmihim wa-kulli mā tarā minhum mimmā lā yasaʿuhu ʿilmuka.

My brother, you must honour those whom God and His messengers—peace be upon them—have honoured. You must then defer to the people of this path concerning the words reported from them and whatever you witness from them that your own knowledge cannot encompass.

وَمِمَّا لَا بُدَّ مِنْهُ حُسْنُ الظَّنِّ بِالنَّاسِ أَجْمَعِينَ وَسَلَامَةُ الصَّدْرِ وَالدُّعَاءُ لِلْمُسْلِمِينَ بِظَهْرِ الْغَيْبِ.

Wa-mimmā lā budda minhu ḥusnu al-ẓanni bi-al-nāsi ajmaʿīna wa-salāmatu al-ṣadri wa-al-duʿāʾu li-al-muslimīna bi-ẓahri al-ghaybi.

Among the things indispensable to you are thinking well of all people, keeping your heart free of ill will, and praying for Muslims in their absence.

وَخِدْمَةُ الْفُقَرَاءِ بِرُؤْيَةِ الْفَضْلِ لَهُمْ فِي ذَلِكَ حَيْثُ ارْتَضَوْكَ خَدِيمًا وَحَمْلُ كَلِّهِمْ وَتَحَمُّلُ أَذَاهُمْ وَجَفَاهُمْ وَالصَّبْرُ بِاللّٰهِ عَلَى أَخْلَاقِهِمْ.

Wa-khidmatu al-fuqarāʾi bi-ruʾyati al-faḍli lahum fī dhālika ḥaythu irtaḍawka khadīman wa-ḥamlu kallihim wa-taḥammulu adhāhum wa-jafāhum wa-al-ṣabru bi-Allāhi ʿalā akhlāqihim.

Also indispensable is serving the poor, recognising that they have done you a favour by accepting you as their servant. Shoulder their burdens, bear any hurt or harshness that comes from them, and remain patient with their ways through God’s help.

وَمِمَّا لَا بُدَّ مِنْهُ الصَّمْتُ إِلَّا عَنْ ذِكْرِ اللّٰهِ تَعَالَى وَتِلَاوَةِ الْقُرْآنِ وَإِرْشَادِ الضَّالِّ، وَأَمْرٍ بِمَعْرُوفٍ وَنَهْيٍ عَنْ مُنْكَرٍ، وَإِصْلَاحٍ بَيْنَ الْمُتَهَاجِرِينَ، وَتَحْرِيضٍ عَلَى صَدَقَةٍ بَلْ عَلَى كُلِّ خَيْرٍ.

Wa-mimmā lā budda minhu al-ṣamtu illā ʿan dhikri Allāhi taʿālā wa-tilāwati al-Qurʾāni wa-irshādi al-ḍālli, wa-amrin bi-maʿrūfin wa-nahyin ʿan munkarin, wa-iṣlāḥin bayna al-mutahājirīna, wa-taḥrīḍin ʿalā ṣadaqatin bal ʿalā kulli khayrin.

Another indispensable practice is keeping silence, except for remembering God Most High, reciting the Qurʾān, guiding someone who has gone astray, enjoining what is right and forbidding what is wrong, reconciling those who have become estranged from one another, and encouraging charity—indeed, encouraging every kind of good.

وَمِمَّا لَا بُدَّ مِنْهُ طَلَبُ شَخْصٍ مُوَافِقٍ يُعِينُكَ عَلَى مَا أَنْتَ بِسَبِيلِهِ فَإِنَّ الْمُؤْمِنَ كَثِيرٌ بِأَخِيهِ، وَإِيَّاكَ وَصُحْبَةَ الضِّدِّ.

Wa-mimmā lā budda minhu ṭalabu shakhṣin muwāfiqin yuʿīnuka ʿalā mā anta bi-sabīlihi fa-inna al-muʾmina kathīrun bi-akhīhi, wa-iyyāka wa-ṣuḥbata al-ḍiddi.

Among the things indispensable to you is seeking someone whose purpose accords with yours and who will assist you in what you are pursuing. For a believer’s strength is multiplied through his brother. Beware the companionship of one whose direction runs counter to yours.

وَمِمَّا لَا بُدَّ مِنْهُ شَيْخٌ مُرْشِدٌ وَالصِّدْقُ؛ فَإِنَّ الْمُرِيدَ إِذَا صَدَقَ مَعَ اللّٰهِ قَيَّضَ اللّٰهُ مَنْ يَأْخُذُ بِيَدِهِ وَصَيَّرَ كُلَّ شَيْطَانٍ فِي حَقِّهِ مَلَكًا يُلْهِمُهُ الْخَيْرَ؛ فَإِنَّ الصِّدْقَ مَا وُضِعَ عَلَى شَيْءٍ إِلَّا قَلَبَ عَيْنَهُ.

Wa-mimmā lā budda minhu shaykhun murshidun wa-al-ṣidqu; fa-inna al-murīda idhā ṣadaqa maʿa Allāhi qayyaḍa Allāhu man yaʾkhudhu bi-yadihi wa-ṣayyara kulla shayṭānin fī ḥaqqihi malakan yulhimuhu al-khayra; fa-inna al-ṣidqa mā wuḍiʿa ʿalā shayʾin illā qalaba ʿaynahu.

Also indispensable are a guiding spiritual master and truthfulness. When the seeker is true in his relationship with God, God provides someone to take him by the hand and makes every devil become, for that seeker, an angel inspiring him to good. For truthfulness is never brought to bear upon anything without transforming its very reality.

وَمِمَّا لَا بُدَّ مِنْهُ الْبَحْثُ عَنْ هَذِهِ اللُّقْمَةِ فَهِيَ الْأَسَاسُ فَعَلَيْهَا قَامَ عِمَادُ هَذَا الْأَمْرِ.

Wa-mimmā lā budda minhu al-baḥthu ʿan hādhihi al-luqmati fa-hiya al-asāsu fa-ʿalayhā qāma ʿimādu hādhā al-amri.

Also indispensable is careful scrutiny of the morsel that sustains you: it is the foundation upon which the pillar of this undertaking stands.

وَمِمَّا لَا بُدَّ مِنْهُ أَنْ تَرْفَعَ كَلَّكَ عَنِ الْخَلْقِ وَلَا تُثْقِلَ عَلَى أَحَدٍ وَلَا تَقْبَلَ رِفْقًا مِنِ امْرَأَةٍ لَا لِنَفْسِكَ وَلَا لِغَيْرِكَ، وَاحْتَرِفْ وَتَوَرَّعْ فِي كَسْبِكَ وَنُطْقِكَ وَفِي جَمِيعِ حَرَكَاتِكَ.

Wa-mimmā lā budda minhu an tarfaʿa kallaka ʿani al-khalqi wa-lā tuthqila ʿalā aḥadin wa-lā taqbala rifqan mini imraʾatin lā li-nafsika wa-lā li-ghayrika, wa-iḥtarif wa-tawarraʿ fī kasbika wa-nuṭqika wa-fī jamīʿi ḥarakātika.

It is also indispensable that you relieve others of the burden of supporting you and impose upon no one. Accept no assistance from a woman, whether for yourself or for another. Earn your living by practising a trade, and exercise scrupulous care in your earnings, your speech, and all your actions.

وَلَا تَتَوَسَّعْ فِي مَسْكَنٍ وَلَا فِي مَلْبَسٍ وَلَا فِي مَأْكَلٍ فَإِنَّ الْحَلَالَ لَا يَحْتَمِلُ السَّرَفَ، وَاعْلَمْ أَنَّ النُّفُوسَ إِذَا زَرَعَ فِيهَا الْإِنْسَانُ الشَّهَوَاتِ ثَبَتَتْ أُصُولُهَا فَبَعِيدٌ أَنْ تَنْقَلِعَ بَعْدَ ذَلِكَ فَلَيْسَ لِلْمُرِيدِ سَعَةٌ وَلَا رَاحَةٌ.

Wa-lā tatawassaʿ fī maskanin wa-lā fī malbasin wa-lā fī maʾkalin fa-inna al-ḥalāla lā yaḥtamilu al-sarafa, wa-iʿlam anna al-nufūsa idhā zaraʿa fīhā al-insānu al-shahawāti thabatat uṣūluhā fa-baʿīdun an tanqaliʿa baʿda dhālika fa-laysa li-al-murīdi saʿatun wa-lā rāḥatun.

Do not seek an expansive way of life in your housing, clothing, or food, for lawful sustenance does not admit extravagance. Know that when a person sows desires in the soul, their roots become firmly established; thereafter, there is little likelihood of uprooting them. The seeker, then, has no room for indulgence or ease.

وَمِمَّا لَا بُدَّ مِنْهُ التَّقْلِيلُ مِنَ الطَّعَامِ؛ فَإِنَّهُ يُورِثُ النَّشَاطَ فِي الطَّاعَةِ وَيُذْهِبُ الْكَسَلَ.

Wa-mimmā lā budda minhu al-taqlīlu mina al-ṭaʿāmi; fa-innahu yūrithu al-nashāṭa fī al-ṭāʿati wa-yudhhibu al-kasala.

Another indispensable practice is eating less, for it brings vigour in obedience to God and dispels laziness.

وَعَلَيْكَ بِتَعْمِيرِ الْأَوْقَاتِ فِي لَيْلٍ وَنَهَارٍ؛

Wa-ʿalayka bi-taʿmīri al-awqāti fī laylin wa-nahārin;

Make good use of your hours, by night and by day.

فَأَمَّا السَّاعَاتُ الَّتِي دَعَاكَ الشَّرْعُ فِيهَا إِلَى الْوُقُوفِ بَيْنَ يَدَيْ رَبِّكَ وَهِيَ خَمْسَةُ أَوْقَاتِ الصَّلَوَاتِ الْمَفْرُوضَةِ، وَبَقِيَ مَا بَيْنَهَا مِنَ الْأَوْقَاتِ. فَإِنْ كُنْتَ صَاحِبَ حِرْفَةٍ فَاجْهَدْ أَنْ تَعْمَلَ فِي يَوْمٍ مَا يَقُوتُكَ فِي أَيَّامٍ كَالسَّبْتِيِّ بْنِ هَارُونَ الرَّشِيدِ،

Fa-ammā al-sāʿātu allatī daʿāka al-sharʿu fīhā ilā al-wuqūfi bayna yaday rabbika wa-hiya khamsatu awqāti al-ṣalawāti al-mafrūḍati, wa-baqiya mā baynahā mina al-awqāti. Fa-in kunta ṣāḥiba ḥirfatin fa-ijhad an taʿmala fī yawmin mā yaqūtuka fī ayyāmin ka-al-Sabtiyyi bni Hārūna al-Rashīdi,

As for the hours in which the revealed Law calls you to stand before your Lord, these are the five appointed times of obligatory prayer; there remain the intervals between them. If you practise a trade, strive to earn in a single day enough to sustain you for several days, following the example of al-Sabtī, son of Hārūn al-Rashīd.

وَلَا تُفَارِقْ مُصَلَّاكَ مِنْ بَعْدِ صَلَاةِ الصُّبْحِ إِلَى أَنْ تَطْلُعَ الشَّمْسُ، وَلَا بَعْدَ صَلَاةِ الْعَصْرِ إِلَى أَنْ تَغْرُبَ الشَّمْسُ؛ تَذْكُرُ اللَّهَ بِحُضُورٍ وَخُشُوعٍ،

Wa-lā tufāriq muṣallāka min baʿdi ṣalāti al-ṣubḥi ilā an taṭluʿa al-shamsu, wa-lā baʿda ṣalāti al-ʿaṣri ilā an taghruba al-shamsu; tadhkuru Allāha bi-ḥuḍūrin wa-khushūʿin,

Remain in your place of prayer after the dawn prayer until sunrise, and after the afternoon prayer until sunset, remembering God with presence of heart and humble reverence.

وَلَا يَفُتْكَ الْوُقُوفُ مُصَلِّيًا مِنَ الظُّهْرِ إِلَى الْعَصْرِ وَمِنَ الْمَغْرِبِ إِلَى الْعِشَاءِ الْآخِرَةِ بِعِشْرِينَ رَكْعَةً.

Wa-lā yafutka al-wuqūfu muṣalliyan mina al-ẓuhri ilā al-ʿaṣri wa-mina al-maghribi ilā al-ʿishāʾi al-ākhirati bi-ʿishrīna rakʿatan.

Do not neglect standing in prayer between the noon and afternoon prayers, and between the sunset and later evening prayers, offering twenty rakʿahs—units of prayer.

وَحَافِظْ عَلَى أَرْبَعِ رَكَعَاتٍ أَوَّلَ النَّهَارِ وَقَبْلَ الظُّهْرِ وَبَعْدَ الظُّهْرِ وَقَبْلَ الْعَصْرِ،

Wa-ḥāfiẓ ʿalā arbaʿi rakaʿātin awwala al-nahāri wa-qabla al-ẓuhri wa-baʿda al-ẓuhri wa-qabla al-ʿaṣri,

Be constant in observing four rakʿahs early in the day, before the noon prayer, after the noon prayer, and before the afternoon prayer.

وَاجْعَلْ وِتْرَكَ ثَلَاثَ عَشْرَةَ رَكْعَةً،

Wa-ijʿal witraka thalātha ʿashrata rakʿatan,

Let your witr comprise thirteen rakʿahs.

وَلَا تَنَمْ إِلَّا عَنْ غَلَبَةٍ، وَلَا تَأْكُلْ إِلَّا عَنْ حَاجَةٍ،

Wa-lā tanam illā ʿan ghalabatin, wa-lā taʾkul illā ʿan ḥājatin,

Sleep only when overcome by sleep, and eat only out of need.

وَلَا تَلْبَسْ إِلَّا عَنْ وِقَايَةٍ مِنْ بَرْدٍ أَوْ حَرٍّ بِنِيَّةِ سَتْرِ الْعَوْرَةِ وَدَفْعِ الْأَذَى الْقَاطِعِ عَنْ عِبَادَةِ رَبِّكَ.

Wa-lā talbas illā ʿan wiqāyatin min bardin aw ḥarrin bi-niyyati satri al-ʿawrati wa-dafʿi al-adhā al-qāṭiʿi ʿan ʿibādati rabbika.

Clothe yourself only for protection against cold or heat, intending to cover the parts of your body that must be concealed and to ward off harm that would hinder your worship of your Lord.

وَإِنْ كُنْتَ مِمَّنْ تَعْرِفُ أَنْ تَكْتُبَ فَاجْعَلْ عَلَى نَفْسِكَ وِرْدًا مِنَ الْقُرْآنِ فِي الْمُصْحَفِ

Wa-in kunta mimman taʿrifu an taktuba fa-ijʿal ʿalā nafsika wirdan mina al-Qurʾāni fī al-muṣḥafi

If you are among those who know how to write, set yourself a regular portion of the Qurʾān to recite from a written copy.

تُمْسِكُهُ فِي حِجْرِكَ وَتُلْقِي يَدَكَ الْيُسْرَى عَلَى الْمُصْحَفِ وَتَمْشِي بِيَدِكَ الْيُمْنَى عَلَى حُرُوفِهِ وَأَنْتَ تَنْظُرُ إِلَيْهِ،

Tumsikuhu fī ḥijrika wa-tulqī yadaka al-yusrā ʿalā al-muṣḥafi wa-tamshī bi-yadika al-yumnā ʿalā ḥurūfihi wa-anta tanẓuru ilayhi,

Hold it in your lap, place your left hand upon it, and move your right hand along its letters while looking at the text.

وَتَرْفَعُ صَوْتَكَ بِحَيْثُ تَسْمَعُ نَفْسَكَ وَتُرَتِّلُ الْقِرَاءَةَ،

Wa-tarfaʿu ṣawtaka bi-ḥaythu tasmaʿu nafsaka wa-turattilu al-qirāʾata,

Raise your voice so that you hear yourself, and recite distinctly, at a measured pace.

وَتَسْأَلُ فِي الْآيَةِ الَّتِي تُوجِبُ السُّؤَالَ فِيهَا، وَتَعْتَبِرُ فِي آيَاتِ الِاعْتِبَارِ،

Wa-tasʾalu fī al-āyati allatī tūjibu al-suʾāla fīhā, wa-taʿtabiru fī āyāti al-iʿtibāri,

Make your request when a verse calls for it, and draw a lesson for yourself from verses that invite you to take heed.

وَتُعَامِلُ كُلَّ آيَةٍ بِحَسَبِ مَا تَدُلُّ عَلَيْهِ مِنِ اسْتِعَاذَةٍ وَاسْتِغْفَارٍ وَغَيْرِ ذَلِكَ،

Wa-tuʿāmilu kulla āyatin bi-ḥasabi mā tadullu ʿalayhi mini istiʿādhatin wa-istighfārin wa-ghayri dhālika,

Respond to each verse according to what it indicates—whether by seeking refuge in God, asking His forgiveness, or another fitting response.

وَإِذَا قَرَأْتَ وَصْفَهُ لِلْمُؤْمِنِينَ فَانْظُرْ إِلَى مَا عِنْدَكَ مِنْ تِلْكَ الصِّفَاتِ وَإِلَى مَا فَقَدْتَ مِنْهَا

Wa-idhā qaraʾta waṣfahu li-al-muʾminīna fa-unẓur ilā mā ʿindaka min tilka al-ṣifāti wa-ilā mā faqadta minhā

When you read His description of the believers, examine which of those qualities you possess and which you lack.

فَاشْكُرْ عَلَى مَا عِنْدَكَ وَحَصِّلْ مَا فَاتَكَ،

Fa-ushkur ʿalā mā ʿindaka wa-ḥaṣṣil mā fātaka,

Give thanks for what you possess, and work to acquire what you are missing.

وَكَذَلِكَ إِذَا قَرَأْتَ وَصْفَهُ لِلْمُنَافِقِينَ وَالْكَافِرِينَ فَانْظُرْ هَلْ فِيكَ مِنْ تِلْكَ الصِّفَاتِ شَيْءٌ أَمْ لَا.

Wa-kadhālika idhā qaraʾta waṣfahu li-al-munāfiqīna wa-al-kāfirīna fa-unẓur hal fīka min tilka al-ṣifāti shayʾun am lā.

Likewise, when you read His description of the hypocrites and unbelievers, examine whether any of those qualities is present within you.

وَمِمَّا لَا بُدَّ مِنْهُ مُحَاسَبَتُكَ نَفْسَكَ وَمُرَاعَاةُ خَوَاطِرِكَ مَعَ الْأَوْقَاتِ وَأَشْعِرِ الْحَيَاءَ مِنَ اللَّهِ قَلْبَكَ،

Wa-mimmā lā budda minhu muḥāsabatuka nafsaka wa-murāʿātu khawāṭirika maʿa al-awqāti wa-ashʿiri al-ḥayāʾa mina Allāhi qalbaka,

Also indispensable are calling yourself to account and keeping watch over the thoughts that arise within you, moment by moment. Instil in your heart ḥayāʾ—reverent shame and modest reserve before God.

فَإِنَّكَ إِذَا اسْتَحْيَيْتَ مِنَ اللَّهِ مَنَعْتَ قَلْبَكَ أَنْ يَخْطُرَ فِيهِ خَاطِرٌ يَذُمُّهُ اللَّهُ أَوْ تَتَحَرَّكَ فِي حَرَكَةٍ لَا يَرْتَضِيهَا اللَّهُ،

Fa-innaka idhā istaḥyayta mina Allāhi manaʿta qalbaka an yakhṭura fīhi khāṭirun yadhummuhu Allāhu aw tataḥarraka fī ḥarakatin lā yartaḍīhā Allāhu,

For when you feel reverent shame before God, you guard your heart against the arising of any thought that God condemns, and yourself against any action He does not approve.

وَلَقَدْ كَانَ لَنَا شَيْخٌ يُقَيِّدُ حَرَكَاتِهِ فِي نَهَارِهِ فِي كِتَابٍ فَإِذَا أَمْسَى جَعَلَ صَحِيفَتَهُ بَيْنَ يَدَيْهِ وَحَاسَبَ نَفْسَهُ عَلَى مَا فِيهَا،

Wa-laqad kāna lanā shaykhun yuqayyidu ḥarakātihi fī nahārihi fī kitābin fa-idhā amsā jaʿala ṣaḥīfatahu bayna yadayhi wa-ḥāsaba nafsahu ʿalā mā fīhā,

One of our spiritual teachers used to record his actions during the day in a book. When evening came, he would place his written record before him and call himself to account for what it contained.

وَزِدْتُ أَنَا عَلَى شَيْخِي بِتَقْيِيدِ خَوَاطِرِي.

Wa-zidtu anā ʿalā shaykhī bi-taqyīdi khawāṭirī.

I went a step further than my teacher by recording my thoughts as well.

وَمِمَّا لَا بُدَّ مِنْهُ مُرَاعَاةُ الْأَوْقَاتِ، بِأَنْ تَنْظُرَ الْوَقْتَ الَّذِي أَنْتَ فِيهِ وَتَنْظُرَ فِيمَا قَالَ لَكَ الشَّرْعُ أَنْ تَعْمَلَ فِيهِ فَافْعَلْهُ؛

Wa-mimmā lā budda minhu murāʿātu al-awqāti, bi-an tanẓura al-waqta alladhī anta fīhi wa-tanẓura fīmā qāla laka al-sharʿu an taʿmala fīhi fa-ifʿalhu;

Also indispensable is attentiveness to each moment: consider the time in which you find yourself, and consider what the revealed Law tells you to do in it; then do so.

فَإِنْ كُنْتَ فِي وَقْتِ فَرْضٍ فَأَدِّهِ أَوْ نَدْبٍ فَبَادِرْ إِلَيْهِ،

Fa-in kunta fī waqti farḍin fa-addihi aw nadbin fa-bādir ilayhi,

If it is time for an obligatory act, perform it; if for a recommended act, hasten to it.

وَإِنْ كُنْتَ فِي وَقْتِ مُبَاحٍ فَاشْتَغِلْ بِنَفْسِكَ فِيهِ بِمَا نَدَبَكَ الْحَقُّ إِلَيْهِ مِنَ الْخَيْرِ عَلَى أَنْوَاعِهِ.

Wa-in kunta fī waqti mubāḥin fa-ishtaghil bi-nafsika fīhi bi-mā nadabaka al-Ḥaqqu ilayhi mina al-khayri ʿalā anwāʿihi.

If it is a time for permissible activity, devote yourself during it to the various kinds of good to which the Real has encouraged you.

وَإِذَا شَرَعْتَ فِي عَمَلٍ مَشْرُوعٍ يُعْطِي قُرْبَةً فَلَا تُحَدِّثْ نَفْسَكَ بِأَنَّكَ تَعِيشُ بَعْدَهُ إِلَى عَمَلٍ آخَرَ،

Wa-idhā sharaʿta fī ʿamalin mashrūʿin yuʿṭī qurbatan fa-lā tuḥaddith nafsaka bi-annaka taʿīshu baʿdahu ilā ʿamalin ākhara,

When you begin an act sanctioned by the revealed Law that brings you nearer to God, do not tell yourself that you will live beyond it to perform another.

وَاجْعَلْ ذَلِكَ آخِرَ عَمَلِكَ مِنَ الدُّنْيَا الَّذِي تَلْقَى بِهِ رَبَّكَ؛

Wa-ijʿal dhālika ākhira ʿamalika mina al-dunyā alladhī talqā bihi rabbaka;

Treat it as your final act in this world, the act with which you will meet your Lord.

فَإِنَّكَ إِذَا فَعَلْتَ هَذَا أَخْلَصْتَ، وَمَعَ الْإِخْلَاصِ يَكُونُ الْقَبُولُ.

Fa-innaka idhā faʿalta hādhā akhlaṣta, wa-maʿa al-ikhlāṣi yakūnu al-qabūlu.

For if you do this, you will act with sincerity toward God, and with sincerity comes His acceptance.

وَمِمَّا لَا بُدَّ مِنْهُ الْجُلُوسُ عَلَى طَهَارَةٍ دَائِمًا، وَمَتَى أَحْدَثْتَ تَوَضَّأْ، وَمَتَى تَوَضَّأْتَ صَلِّ رَكْعَتَيْنِ إِلَّا أَنْ يَكُونَ الْوَقْتُ قَدْ نُهِيتَ عَنْ إِيقَاعِ الصَّلَاةِ فِيهِ، وَهِيَ ثَلَاثَةُ أَوْقَاتٍ: عِنْدَ طُلُوعِ الشَّمْسِ، وَعِنْدَ غُرُوبِهَا، وَعِنْدَ الِاسْتِوَاءِ، إِلَّا يَوْمَ الْجُمُعَةِ خَاصَّةً فَإِنَّ الصَّلَاةَ تَجُوزُ فِي وَقْتِ الِاسْتِوَاءِ.

Wa-mimmā lā budda minhu al-julūsu ʿalā ṭahāratin dāʾiman, wa-matā aḥdathta tawaḍḍaʾ, wa-matā tawaḍḍaʾta ṣalli rakʿatayni illā an yakūna al-waqtu qad nuhīta ʿan īqāʿi al-ṣalāti fīhi, wa-hiya thalāthatu awqātin: ʿinda ṭulūʿi al-shamsi, wa-ʿinda ghurūbihā, wa-ʿinda al-istiwāʾi, illā yawma al-jumuʿati khāṣṣatan fa-inna al-ṣalāta tajūzu fī waqti al-istiwāʾi.

Also indispensable is always to sit in a state of ritual purity. Whenever your ablution is broken, renew it; whenever you perform ablution, pray two rakʿahs, unless it is a time at which you have been forbidden to offer prayer. These are three times: when the sun is rising, when it is setting, and when it stands at the zenith, except on Friday, when prayer is permitted at the zenith.

وَمِمَّا لَا بُدَّ مِنْهُ الْبَحْثُ عَنْ مَكَارِمِ الْأَخْلَاقِ، وَلْتَأْتِهَا مَهْمَا تَعَيَّنَ عَلَيْكَ مِنْهَا خُلُقٌ، وَكَذَلِكَ سُوءَ الْأَخْلَاقِ اجْتَنِبْهَا كُلَّهَا.

Wa-mimmā lā budda minhu al-baḥthu ʿan makārimi al-akhlāqi, wa-l-taʾtihā mahmā taʿayyana ʿalayka minhā khuluqun, wa-kadhālika sūʾa al-akhlāqi ijtanibhā kullahā.

Also indispensable is seeking out noble qualities of character. Put them into practice whenever one is required of you, and shun every bad trait of character.

وَاعْلَمْ أَنَّهُ كُلُّ مَنْ تَرَكَ خُلُقًا كَرِيمًا فَإِنَّهُ ذُو خُلُقٍ ذَمِيمٍ، يَعْنِي تَرْكَهُ.

Wa-iʿlam annahu kullu man taraka khuluqan karīman fa-innahu dhū khuluqin dhamīmin, yaʿnī tarkahu.

Know that whoever neglects a noble trait thereby exhibits a blameworthy one: the very neglect of it.

وَاعْلَمْ أَنَّ الْأَخْلَاقَ عَلَى أَصْنَافٍ كَمَا هُمُ الْخَلْقُ عَلَى أَصْنَافٍ، فَيَنْبَغِي أَنْ تَعْرِفَ أَيَّ خُلُقٍ تَسْتَعْمِلُهُ مَعَهُ،

Wa-iʿlam anna al-akhlāqa ʿalā aṣnāfin kamā humu al-khalqu ʿalā aṣnāfin, fa-yanbaghī an taʿrifa ayya khuluqin tastaʿmiluhu maʿahu,

Know, too, that character traits are of different kinds, just as creatures are of different kinds. You should therefore know which trait to exercise in dealing with each.

وَالَّذِي يَعُمُّ أَكْثَرَ الْأَصْنَافِ إِيصَالُ الرَّاحَةِ لَهُمْ وَدَفْعُ الْأَذَى عَنْهُمْ لَكِنْ فِي مَرْضَاتِ اللَّهِ، فَاجْهَدْ فِي ذَلِكَ.

Wa-alladhī yaʿummu akthara al-aṣnāfi īṣālu al-rāḥati lahum wa-dafʿu al-adhā ʿanhum lākin fī marḍāti Allāhi, fa-ijhad fī dhālika.

What applies to most kinds of creatures is bringing them ease and warding off harm from them—but in ways that please God. Strive to do this.

وَاعْلَمْ أَنَّهُمْ خَلْقُ اللَّهِ عَبِيدٌ مُسَخَّرُونَ مَجْبُورُونَ فِي حَرَكَاتِهِمْ نَوَاصِيهِمْ بِيَدِ مُحَرِّكِهِمْ،

Wa-iʿlam annahum khalqu Allāhi ʿabīdun musakhkharūna majbūrūna fī ḥarakātihim nawāṣīhim bi-yadi muḥarrikihim,

Know that they are God’s creatures: servants subject to His direction, compelled in their movements, their forelocks in the hand of the One who moves them.

وَالنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ أَرَاحَنَا فِي هَذَا الْمَقَامِ، فَقَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «بُعِثْتُ لِأُتَمِّمَ مَكَارِمَ الْأَخْلَاقِ».

Wa-al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama qad arāḥanā fī hādhā al-maqāmi, fa-qāla ṣallā Allāhu ʿalayhi wa-sallama: “Buʿithtu li-utammima makārima al-akhlāqi”.

The Prophet—may God bless him and grant him peace—has put us at ease in this matter. He said, may God bless him and grant him peace: “I was sent to bring noble character to completion.”

فَكُلُّ مَوْضِعٍ قَالَ لَكَ الشَّرْعُ فِيهِ إِنْ شِئْتَ انْتَصَرْتَ وَإِنْ شِئْتَ تَرَكْتَ، أَوْ قَالَ لَكَ فِيهِ إِنْ شِئْتَ جَازَيْتَ فَجَعَلْتَ نَفْسَكَ مَحَلًّا لِلسَّيِّئَةِ؛ فَإِنَّهُ قَالَ تَعَالَى: ﴿وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا﴾ وَإِنْ شِئْتَ عَفَوْتَ، فَاجْنَحْ إِلَى الْعَفْوِ وَالصَّفْحِ تَكُنْ مِمَّنْ عَفَا وَأَصْلَحَ وَأَجْرُكَ عَلَى اللَّهِ.

Fa-kullu mawḍiʿin qāla laka al-sharʿu fīhi in shiʾta intaṣarta wa-in shiʾta tarakta, aw qāla laka fīhi in shiʾta jāzayta fa-jaʿalta nafsaka maḥallan li-al-sayyiʾati; fa-innahu qāla taʿālā: “Wa-jazāʾu sayyiʾatin sayyiʾatun mithluhā” wa-in shiʾta ʿafawta, fa-ijnaḥ ilā al-ʿafwi wa-al-ṣafḥi takun mimman ʿafā wa-aṣlaḥa wa-ajruka ʿalā Allāhi.

Whenever the revealed Law tells you, “If you wish, you may seek redress, and if you wish, you may forgo it,” or tells you in that situation, “If you wish, you may requite the wrong”—thereby making yourself the locus of a “bad deed,” for He, Most High, has said, “The recompense of a bad deed is a bad deed like it”—and “If you wish, you may pardon,” incline toward pardoning and overlooking the offence. You will then be among those who pardon and put matters right, and your reward will rest with God.

وَإِيَّاكَ أَنْ تَقْتَصَّ مِمَّنْ أَسَاءَ إِلَيْكَ، فَإِنَّ اللَّهَ قَدْ سَمَّاهَا سَيِّئَةً بِالْجُمْلَةِ، وَإِنْ كَانَتْ مِمَّا يَسُوءُ الْمُقْتَصَّ مِنْهُ وَالْأُولَى سَيِّئَةٌ شَرْعًا وَمِمَّا يَسُوءُهُ فَهِيَ سَيِّئَتَانِ.

Wa-iyyāka an taqtaṣṣa mimman asāʾa ilayka, fa-inna Allāha qad sammāhā sayyiʾatan bi-al-jumlati, wa-in kānat mimmā yasūʾu al-muqtaṣṣa minhu wa-al-ūlā sayyiʾatun sharʿan wa-mimmā yasūʾuhu fa-hiya sayyiʾatāni.

Beware of exacting retaliation from someone who has wronged you. God has called it a “bad deed” in general terms, although here it is bad because it hurts the person against whom retaliation is exacted. The original deed, however, is both wrong according to the revealed Law and hurtful to its victim: it is thus bad in two respects.

وَكُلُّ مَوْضِعٍ قَالَ لَكَ الشَّرْعُ فِيهِ اغْضَبْ فَاغْضَبْ، وَإِنْ لَمْ تَغْضَبْ فَلَيْسَ بِخُلُقٍ مَحْمُودٍ؛

Wa-kullu mawḍiʿin qāla laka al-sharʿu fīhi ighḍab fa-ighḍab, wa-in lam taghḍab fa-laysa bi-khuluqin maḥmūdin;

Wherever the revealed Law tells you, “Be angry,” be angry. Failing to be angry then is no praiseworthy trait.

فَإِنَّ الْغَضَبَ لِلَّهِ مِنْ مَكَارِمِ الْأَخْلَاقِ مَعَ اللَّهِ، وَمَنْ أَحْسَنُ مُعَامَلَةً مِنَ اللَّهِ!

Fa-inna al-ghaḍaba li-llāhi min makārimi al-akhlāqi maʿa Allāhi, wa-man aḥsanu muʿāmalatan mina Allāhi!

For anger for God’s sake is among the noble qualities of character in one’s relationship with God. And who is better in His dealings than God?

فَطُوبَى لِمَنْ عَامَلَهُ وَصَاحَبَهُ. فَمَعَ اللَّهِ يَنْبَغِي أَنْ تُصَرِّفَ الْأَخْلَاقَ الَّتِي أَثْنَى عَلَيْهَا وَبَيَّنَهَا وَأَوْضَحَهَا.

Fa-ṭūbā li-man ʿāmalahu wa-ṣāḥabahu. Fa-maʿa Allāhi yanbaghī an tuṣarrifa al-akhlāqa allatī athnā ʿalayhā wa-bayyanahā wa-awḍaḥahā.

Blessed is the one who deals with Him and keeps His company! In your relationship with God, therefore, put into practice the traits of character that He has praised, explained, and made clear.

وَمِمَّا لَا بُدَّ مِنْهُ مُجَانَبَةُ الْأَضْدَادِ وَمَنْ لَيْسَ مِنْ جِنْسِكَ، مِنْ غَيْرِ أَنْ تَعْتَقِدَ فِيهِمْ سُوءًا أَوْ يَخْطُرُوا لَكَ بِخَاطِرٍ، وَلَكِنْ بِنِيَّةِ صُحْبَةِ الْحَقِّ وَأَهْلِهِ وَإِيثَارِهِ عَلَيْهِمْ.

Wa-mimmā lā budda minhu mujānabatu al-aḍdādi wa-man laysa min jinsika, min ghayri an taʿtaqida fīhim sūʾan aw yakhṭurū laka bi-khāṭirin, wa-lākin bi-niyyati ṣuḥbati al-Ḥaqqi wa-ahlihi wa-īthārihi ʿalayhim.

Also indispensable is keeping apart from those whose way runs counter to yours and those who are not of your kind, without thinking ill of them or letting them enter your thoughts. Let your intention be to keep company with the Real and His people, and to prefer Him to them.

وَكَذَلِكَ مُعَامَلَتُكَ مَعَ الْحَيَوَانِ مِنَ الشَّفَقَةِ عَلَيْهِمْ وَالرَّحْمَةِ لَهُمْ؛ فَإِنَّهُمْ مِمَّنْ سَخَّرَهُمُ اللّٰهُ لَكَ، فَلَا تُحَمِّلْهُمْ فَوْقَ طَاقَتِهِمْ، وَلَا تَرْكَبْ مَنْ تَرْكَبُ مِنْهُمْ بَطَرًا وَلَا أَشَرًا.

Wa-kadhālika muʿāmalatuka maʿa al-ḥayawāni mina al-shafaqati ʿalayhim wa-al-raḥmati lahum; fa-innahum mimman sakhkharahumu Allāhu laka, fa-lā tuḥammilhum fawqa ṭāqatihim, wa-lā tarkab man tarkabu minhum baṭaran wa-lā asharan.

Treat animals with compassion and mercy, for God has placed them at your service. Do not burden them beyond their capacity, and do not ride any of them out of arrogance or wantonness.

وَكَذَلِكَ مِلْكُ الْيَمِينِ مِنَ الرَّقِيقِ فَهُمْ إِخْوَانُكَ؛ مَلَّكَكُمُ اللّٰهُ نَوَاصِيَهُمْ لِيَرَى كَيْفَ تَتَصَرَّفُ فِيهِمْ، وَأَنْتَ عَبْدٌ لَهُ سُبْحَانَهُ.

Wa-kadhālika milku al-yamīni mina al-raqīqi fa-hum ikhwānuka; mallakakumu Allāhu nawāṣiyahum li-yarā kayfa tataṣarrafu fīhim, wa-anta ʿabdun lahu subḥānahu.

The same applies to the enslaved people under your authority: they are your brothers. God has placed them in your power to see how you treat them, while you yourself are His servant, exalted is He.

فَمَا تُحِبُّ أَنْ يَفْعَلَهُ مَعَكَ سُبْحَانَهُ مِنَ الْجَمِيلِ وَالْحَسَنِ فَذَلِكَ بِعَيْنِهِ افْعَلْهُ مَعَ غِلْمَانِكَ وَجَوَارِيكَ فَإِنَّ اللّٰهَ يُجَازِيكَ؛ وَمَا تُحِبُّ أَنْ يَصْرِفَ عَنْكَ مِنَ الْقَبِيحِ وَالسُّوءِ فَذَلِكَ بِعَيْنِهِ افْعَلْهُ مَعَهُمْ تُجْزَ بِذَلِكَ يَوْمَ حَاجَتِكَ إِلَيْهِ.

Fa-mā tuḥibbu an yafʿalahu maʿaka subḥānahu mina al-jamīli wa-al-ḥasani fa-dhālika bi-ʿaynihi ifʿalhu maʿa ghilmānika wa-jawārīka fa-inna Allāha yujāzīka; wa-mā tuḥibbu an yaṣrifa ʿanka mina al-qabīḥi wa-al-sūʾi fa-dhālika bi-ʿaynihi ifʿalhu maʿahum tujza bi-dhālika yawma ḥājatika ilayhi.

Whatever goodness and kindness you would like Him, exalted is He, to show you, show that same kindness to the enslaved men and women under your authority, and God will reward you. Whatever ugliness and harm you would like Him to keep from you, keep from them; you will be repaid for this on the day when you need Him.

وَكَذَلِكَ إِنْ كَانَ لَكَ أَهْلٌ فَأَحْسِنِ الْعِشْرَةَ مَعَهُمْ؛ فَالْكُلُّ عِيَالُ اللّٰهِ وَأَنْتَ مِنْ جُمْلَةِ الْعِيَالِ، وَجِمَاعُ الْأَمْرِ كُلِّهِ [أَنْ كُلَّ مَا تُحِبُّ أَنْ يَفْعَلَهُ الْحَقُّ مَعَكَ افْعَلْهُ مَعَ خَلْقِهِ قَدَمًا بِقَدَمٍ].

Wa-kadhālika in kāna laka ahlun fa-aḥsini al-ʿishrata maʿahum; fa-al-kullu ʿiyālu Allāhi wa-anta min jumlati al-ʿiyāli, wa-jimāʿu al-amri kullihi [an kulla mā tuḥibbu an yafʿalahu al-Ḥaqqu maʿaka ifʿalhu maʿa khalqihi qadaman bi-qadamin].

Likewise, if you have a family, live with them kindly. All are dependent on God, and you are among them. The whole matter comes down to this: [whatever you would like the Real to do for you, do exactly that for His creatures].

وَإِنْ كَانَ لَكَ وَلَدٌ فَعَلِّمْهُ كِتَابَ اللّٰهِ لِلّٰهِ لَا لِغَرَضٍ مِنْ أَغْرَاضِ الدُّنْيَا، وَأَلْزِمْهُ مُحَافَظَةَ الْآدَابِ الشَّرْعِيَّةِ وَالْأَخْلَاقِ الدِّينِيَّةِ، وَاحْمِلْهُ عَلَى الرِّيَاضَةِ مِنْ صِغَرِهِ حَتَّى يَعْتَادَهَا، وَلَا تَزْرَعِ الشَّهَوَاتِ فِي قَلْبِهِ.

Wa-in kāna laka waladun fa-ʿallimhu kitāba Allāhi li-llāhi lā li-gharaḍin min aghrāḍi al-dunyā, wa-alzimhu muḥāfaẓata al-ādābi al-sharʿiyyati wa-al-akhlāqi al-dīniyyati, wa-iḥmilhu ʿalā al-riyāḍati min ṣigharihi ḥattā yaʿtādahā, wa-lā tazraʿi al-shahawāti fī qalbihi.

If you have a child, teach the child God’s Book for God’s sake, not for any worldly aim. Train the child to observe religious propriety and conduct, accustom the child to self-discipline from an early age, and do not plant appetites in the child’s heart.

وَبَغِّضْ إِلَيْهِ زِينَةَ الْحَيَاةِ الدُّنْيَا وَمَا يَؤُولُ إِلَيْهِ صَاحِبُهَا مِنْ نَقْصِ الْحَظِّ فِي الْآخِرَةِ وَمَا يَؤُولُ إِلَيْهِ تَارِكُهَا مِنْ جَزِيلِ الْحَظِّ فِي الْآخِرَةِ، وَلَا تَعْمَلْ ذَلِكَ شُحًّا عَلَى دِرْهَمِكَ وَمَالِكَ.

Wa-baghghiḍ ilayhi zīnata al-ḥayāti al-dunyā wa-mā yaʾūlu ilayhi ṣāḥibuhā min naqṣi al-ḥaẓẓi fī al-ākhirati wa-mā yaʾūlu ilayhi tārikuhā min jazīli al-ḥaẓẓi fī al-ākhirati, wa-lā taʿmal dhālika shuḥḥan ʿalā dirhamika wa-mālika.

Teach the child to dislike the adornments of worldly life: attachment to them diminishes one’s share in the Hereafter, whereas leaving them brings an abundant share there. Do not do this merely because you are unwilling to spend your money.

وَمِمَّا لَا بُدَّ مِنْهُ أَنْ لَا تَقْتَرِبَ مِنْ أَبْوَابِ السَّلَاطِينِ وَلَا تُصَاحِبَ الْمُتَنَافِسِينَ فِي الدُّنْيَا؛ فَإِنَّهُمْ يَأْخُذُونَ بِقَلْبِكَ عَنِ اللّٰهِ.

Wa-mimmā lā budda minhu an lā taqtariba min abwābi al-salāṭīni wa-lā tuṣāḥiba al-mutanāfisīna fī al-dunyā; fa-innahum yaʾkhudhūna bi-qalbika ʿani Allāhi.

You must also avoid the doors of rulers and the company of those who compete for worldly gain, for they draw your heart away from God.

فَإِنِ اضْطَرَّكَ أَمْرٌ إِلَى صُحْبَتِهِمْ فَعَامِلْهُمْ بِالنَّصِيحَةِ وَلَا تَخُنْهُمْ؛ فَإِنَّكَ إِنَّمَا تُعَامِلُ الْحَقَّ، وَمَهْمَا فَعَلْتَ ذَلِكَ سُخِّرُوا لَكَ.

Fa-ini iḍṭarraka amrun ilā ṣuḥbatihim fa-ʿāmilhum bi-al-naṣīḥati wa-lā takhunhum; fa-innaka innamā tuʿāmilu al-Ḥaqqa, wa-mahmā faʿalta dhālika sukhkhirū laka.

If circumstances compel you to associate with them, deal with them sincerely and do not betray them. For it is the Real whom you are ultimately dealing with; so long as you act this way, they will be made to serve you.

وَلْتَكُنْ فِي عُمُومِ أَحْوَالِكَ مَصْرُوفَ الْهِمَّةِ بِالتَّوَجُّهِ إِلَى اللّٰهِ فِي تَخْلِيصِكَ مِمَّا أَنْتَ فِيهِ بِمَا هُوَ أَحْسَنُ لَكَ فِي دِينِكَ.

Wa-l-takun fī ʿumūmi aḥwālika maṣrūfa al-himmati bi-al-tawajjuhi ilā Allāhi fī takhlīṣika mimmā anta fīhi bi-mā huwa aḥsanu laka fī dīnika.

In all your circumstances, direct your whole concern toward God, asking Him to bring you out of your situation in whatever way is best for your religion.

وَمِمَّا لَا بُدَّ مِنْهُ الْحُضُورُ مَعَ الْحَقِّ فِي جَمِيعِ حَرَكَاتِكَ وَسَكَنَاتِكَ، وَأُوصِيكَ بِالْإِنْفَاقِ فِي السَّرَّاءِ وَالضَّرَّاءِ وَالشِّدَّةِ وَالرَّخَاءِ؛ فَإِنَّ ذَلِكَ دَلِيلٌ عَلَى ثِقَةِ الْقَلْبِ بِمَا عِنْدَ اللّٰهِ.

Wa-mimmā lā budda minhu al-ḥuḍūru maʿa al-Ḥaqqi fī jamīʿi ḥarakātika wa-sakanātika, wa-ūṣīka bi-al-infāqi fī al-sarrāʾi wa-al-ḍarrāʾi wa-al-shiddati wa-al-rakhāʾi; fa-inna dhālika dalīlun ʿalā thiqati al-qalbi bi-mā ʿinda Allāhi.

You must remain present with the Real in every movement and moment of stillness. I counsel you to give in ease and hardship, in times of plenty and times of distress, for this shows that the heart trusts what God holds.

فَإِنَّ الْبَخِيلَ جَبَانٌ يَأْتِيهِ الشَّيْطَانُ فَيَمُدُّ أَمَلَهُ وَيُطِيلُ عَلَيْهِ عُمْرَهُ، وَيَقُولُ لَهُ: إِنْ أَنْفَقْتَ هَلَكْتَ وَبَقِيتَ بِلَا شَيْءٍ مُثْلَةً بَيْنَ أَصْحَابِكَ وَأَمْثَالِكَ. فَأَمْسِكْ عَلَيْكَ وَاسْتَعِدَّ لِصُرُوفِ الزَّمَانِ، وَلَا تَغْتَرَّ بِهَذَا الرَّخَاءِ الَّذِي تَرَاهُ فَإِنَّكَ لَا تَدْرِي مَا يُحْدِثُ اللّٰهُ فِي الْعَامِ الْمُقْبِلِ.

Fa-inna al-bakhīla jabānun yaʾtīhi al-shayṭānu fa-yamuddu amalahu wa-yuṭīlu ʿalayhi ʿumrahu, wa-yaqūlu lahu: in anfaqta halakta wa-baqīta bi-lā shayʾin muthlatan bayna aṣḥābika wa-amthālika. Fa-amsik ʿalayka wa-istaʿidda li-ṣurūfi al-zamāni, wa-lā taghtarra bi-hādhā al-rakhāʾi alladhī tarāhu fa-innaka lā tadrī mā yuḥdithu Allāhu fī al-ʿāmi al-muqbili.

A miser is cowardly. Satan comes to him, stretches out his hopes and makes his life seem long, then says: “If you give, you will be ruined and left with nothing, an object of scorn among your friends and peers. Hold on to what you have and prepare for the turns of time. Do not be fooled by the prosperity you now see; you do not know what God will bring about next year.”

وَإِنْ كَانَ فِي وَقْتِ الضَّرَّاءِ وَالشِّدَّةِ فَيَقُولُ لَهُ: أَمْسِكْ عَلَيْكَ مَالَكَ وَلَا تُعْطِ أَحَدًا مِنْهُ شَيْئًا، فَإِنَّكَ لَا تَدْرِي مَتَى تَنْقَضِي هَذِهِ الشِّدَّةُ، وَلَا تَحْسَبْ هَذَا الْأَمْرَ إِلَّا فِي زِيَادَةٍ. وَاحْتَطْ عَلَى نَفْسِكَ فَإِنَّ أَحَدًا لَا يَنْفَعُكَ إِذَا لَمْ يَبْقَ لَكَ شَيْءٌ وَتُنَافِرُ وَتُثْقِلُ عَلَى الْخَلْقِ وَتُذْهِبُ مَائِيَّةَ وَجْهِكَ.

Wa-in kāna fī waqti al-ḍarrāʾi wa-al-shiddati fa-yaqūlu lahu: amsik ʿalayka mālaka wa-lā tuʿṭi aḥadan minhu shayʾan, fa-innaka lā tadrī matā tanqaḍī hādhihi al-shiddatu, wa-lā taḥsab hādhā al-amra illā fī ziyādatin. Wa-iḥtaṭ ʿalā nafsika fa-inna aḥadan lā yanfaʿuka idhā lam yabqa laka shayʾun wa-tunāfiru wa-tuthqilu ʿalā al-khalqi wa-tudhhibu māʾiyyata wajhika.

If he is going through distress and hardship, Satan tells him: “Keep your wealth and give none of it to anyone. You do not know when this hardship will end, and you can only expect it to grow worse. Look after yourself. No one will help you if you have nothing left, and you become estranged from others, burden them, and lose your dignity.”

فَإِذَا اسْتَمَرَّتْ هَذِهِ الْوَسْوَسَةُ الشَّيْطَانِيَّةُ عَلَى قَلْبِ الْمِسْكِينِ أَدَّتْهُ إِلَى الْبُخْلِ وَالشُّحِّ، وَحَالَتْ بَيْنَهُ وَبَيْنَ قَوْلِهِ تَعَالَى: ﴿وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَئِكَ هُمُ الْمُفْلِحُونَ﴾ وَبَيْنَ قَوْلِهِ تَعَالَى: ﴿وَمَنْ يَبْخَلْ فَإِنَّمَا يَبْخَلُ عَنْ نَفْسِهِ﴾.

Fa-idhā istamarrat hādhihi al-waswasatu al-shayṭāniyyatu ʿalā qalbi al-miskīni addathu ilā al-bukhli wa-al-shuḥḥi, wa-ḥālat baynahu wa-bayna qawlihi taʿālā: “Wa-man yūqa shuḥḥa nafsihi fa-ulāʾika humu al-mufliḥūna” wa-bayna qawlihi taʿālā: “Wa-man yabkhal fa-innamā yabkhalu ʿan nafsihi”.

When this satanic whispering persists in the unfortunate person’s heart, it leads him to stinginess and greed, and shuts him off from God’s words: “Those protected from their own greed are the successful,” and: “Whoever is stingy is stingy only at his own expense.”

وَعِنْدَنَا فِي هَذَا الطَّرِيقِ أَنَّ الرَّجُلَ إِذَا الْتَحَقَ بِأَهْلِ اللّٰهِ تَعَالَى وَأَوْلِيَائِهِ ثُمَّ بَخِلَ فَإِنَّهُ يُسْتَبْدَلُ وَيُنْزَلُ عَنْ ذَلِكَ الْمَقَامِ وَيُجْعَلُ فِيهِ كَرِيمٌ مِنْ كُرَمَاءِ الْخَلْقِ.

Wa-ʿindanā fī hādhā al-ṭarīqi anna al-rajula idhā iltaḥaqa bi-ahli Allāhi taʿālā wa-awliyāʾihi thumma bakhila fa-innahu yustabdalu wa-yunzalu ʿan dhālika al-maqāmi wa-yujʿalu fīhi karīmun min kuramāʾi al-khalqi.

On this path, we hold that if a man joins the people and friends of God Most High and then becomes stingy, he is replaced and brought down from that station; a generous person among God’s creatures is placed there instead.

قَالَ اللّٰهُ تَعَالَى عَقِيبَ آيَةِ الْبُخْلِ: ﴿وَإِنْ تَتَوَلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ﴾، وَحَالَتْ بَيْنَهُ وَبَيْنَ قَوْلِهِ تَعَالَى: ﴿وَمَا أَنْفَقْتُمْ مِنْ شَيْءٍ فَهُوَ يُخْلِفُهُ﴾.

Qāla Allāhu taʿālā ʿaqība āyati al-bukhli: “Wa-in tatawallaw yastabdil qawman ghayrakum”, wa-ḥālat baynahu wa-bayna qawlihi taʿālā: “Wa-mā anfaqtum min shayʾin fa-huwa yukhlifuhu”.

God Most High says immediately after the verse on stinginess: “If you turn away, He will replace you with another people.” This whispering also shuts him off from God’s words: “Whatever you spend, He will replace it.”

وَحَالَتْ بَيْنَهُ وَبَيْنَ قَوْلِهِ تَعَالَى فِي دَعْوَةِ مُوسَى [عَلَيْهِ السَّلَامُ عَلَى فِرْعَوْنَ] لَمَّا أَرَادَ إِهْلَاكَهُمْ دَعَا عَلَيْهِمْ أَنْ يَرْزُقَهُمُ اللّٰهُ الْبُخْلَ فَقَالَ: ﴿رَبَّنَا اطْمِسْ عَلَى أَمْوَالِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ﴾.

Wa-ḥālat baynahu wa-bayna qawlihi taʿālā fī daʿwati Mūsā [ʿalayhi al-salāmu ʿalā Firʿawna] lammā arāda ihlākahum daʿā ʿalayhim an yarzuqahumu Allāhu al-bukhla fa-qāla: “Rabbanā iṭmis ʿalā amwālihim wa-ushdud ʿalā qulūbihim”.

It also shuts him off from God’s words in Moses’ supplication [peace be upon him, against Pharaoh]: when Moses wanted their destruction, he prayed that God would afflict them with stinginess, saying, “Our Lord, obliterate their wealth and harden their hearts.”

فَضَيَّعُوا فُقَرَاءَهُمْ حَتَّى هَلَكُوا جُوعًا فَأَخَذَهُمُ اللّٰهُ.

Fa-ḍayyaʿū fuqarāʾahum ḥattā halakū jūʿan fa-akhadhahumu Allāhu.

So they neglected their poor until they died of hunger, and God seized them.

وَحَالَتْ أَيْضًا بَيْنَهُ وَبَيْنَ قَوْلِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ: «أَنْفِقْ بِلَالُ وَلَا تَخْشَ مِنْ ذِي الْعَرْشِ إِقْلَالًا».

Wa-ḥālat ayḍan baynahu wa-bayna qawli al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: “Anfiq Bilālu wa-lā takhsha min Dhī al-ʿArshi iqlālan”.

It also shuts him off from the Prophet’s words, may God bless him and grant him peace: “Give, Bilāl, and do not fear that the Lord of the Throne will leave you short.”

وَبَيْنَهُ وَبَيْنَ قَوْلِهِ عَلَيْهِ السَّلَامُ: «إِنَّ لِلّٰهِ مَلَكَيْنِ فِي كُلِّ يَوْمٍ يُنَادِيَانِ عِنْدَ كُلِّ صَبَاحٍ: اللَّهُمَّ أَعْطِ كُلَّ مُنْفِقٍ خَلَفًا وَكُلَّ مُمْسِكٍ تَلَفًا».

Wa-baynahu wa-bayna qawlihi ʿalayhi al-salāmu: “Inna li-llāhi malakayni fī kulli yawmin yunādiyāni ʿinda kulli ṣabāḥin: Allāhumma aʿṭi kulla munfiqin khalafan wa-kulla mumsikin talafan”.

It also shuts him off from his saying, peace be upon him: “Each day God has two angels who call out every morning: O God, replace what each giver spends, and bring loss upon each one who withholds.”

وَحَالَتْ بَيْنَهُ وَبَيْنَ حَالِهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ حِينَ أُعْطِيَ الْكَنْزَيْنِ فَاخْتَارَ تَرْكَهُمَا عَلَى أَخْذِهِمَا، وَبَيْنَ فِعْلِ أَبِي بَكْرٍ الصِّدِّيقِ رَضِيَ اللّٰهُ عَنْهُ حِينَ جَاءَ إِلَى النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ بِجَمِيعِ مَالِهِ كُلِّهِ.

Wa-ḥālat baynahu wa-bayna ḥālihi ṣallā Allāhu ʿalayhi wa-sallama ḥīna uʿṭiya al-kanzayni fa-ikhtāra tarkahumā ʿalā akhdhihimā, wa-bayna fiʿli Abī Bakrin al-Ṣiddīqi raḍiya Allāhu ʿanhu ḥīna jāʾa ilā al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama bi-jamīʿi mālihi kullihi.

It also shuts him off from the Prophet’s example, may God bless him and grant him peace, when he was offered two treasures and chose to leave them rather than take them; and from Abū Bakr al-Ṣiddīq’s act, may God be pleased with him, when he brought all his wealth to the Prophet, may God bless him and grant him peace.

وَقَالَ لَهُ: مَا تَرَكْتَ لِأَهْلِكَ؟ فَقَالَ: اللّٰهَ وَرَسُولَهُ. وَجَاءَ عُمَرُ رَضِيَ اللّٰهُ عَنْهُ بِنِصْفِ مَالِهِ وَتَرَكَ النِّصْفَ لِأَهْلِهِ، فَقَالَ لَهُمَا النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ: «بَيْنَكُمَا مَا بَيْنَ كَلِمَتَيْكُمَا».

Wa-qāla lahu: Mā tarakta li-ahlika? Fa-qāla: Allāha wa-rasūlahu. Wa-jāʾa ʿUmaru raḍiya Allāhu ʿanhu bi-niṣfi mālihi wa-taraka al-niṣfa li-ahlihi, fa-qāla lahumā al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: “Baynakumā mā bayna kalimataykumā”.

He asked him, “What have you left for your family?” Abū Bakr replied, “God and His Messenger.” ʿUmar, may God be pleased with him, brought half his wealth and left the other half for his family. The Prophet, may God bless him and grant him peace, told them, “The distance between you is the distance between your two answers.”

فَالْإِنْفَاقُ سَبَبٌ فِي اسْتِجْلَابِ الْأَرْزَاقِ مِنَ الرَّزَّاقِ فِي الدُّنْيَا وَالْآخِرَةِ. فَكُلُّ مَنْ أَمْسَكَ فَهُوَ لِلّٰهِ مُتَّهِمٌ وَعَلَى مَالِهِ مُعْتَمِدٌ، وَكَانَتْ ثِقَتُهُ بِدِرْهَمِهِ أَعْظَمَ مِنْ ثِقَتِهِ بِرَبِّهِ، وَهَذَا طَعْنٌ فِي إِيمَانِهِ، فَنَسْأَلُ اللّٰهَ الْعَافِيَةَ.

Fa-al-infāqu sababun fī istijlābi al-arzāqi mina al-Razzāqi fī al-dunyā wa-al-ākhirati. Fa-kullu man amsaka fa-huwa li-llāhi muttahimun wa-ʿalā mālihi muʿtamidun, wa-kānat thiqatuhu bi-dirhamihi aʿẓama min thiqatihi bi-rabbihi, wa-hādhā ṭaʿnun fī īmānihi, fa-nasʾalu Allāha al-ʿāfiyata.

Giving is a means of drawing provision from the Provider in this life and the Hereafter. Whoever withholds thereby suspects God and relies on his wealth; his trust in his coins exceeds his trust in his Lord. This undermines his faith, so we ask God for well-being.

فَعَلَيْكَ بِالْإِنْفَاقِ فِي الشِّدَّةِ وَالرَّخَاءِ وَلَا تَخَفِ الْفَقْرَ؛ فَلَيْسَ الرَّجُلُ - كَمَا قَالَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ - إِلَّا مَنْ قَالَ بِمَالِهِ هَكَذَا وَهَكَذَا يَمِينًا وَشِمَالًا.

Fa-ʿalayka bi-al-infāqi fī al-shiddati wa-al-rakhāʾi wa-lā takhafi al-faqra; fa-laysa al-rajulu — kamā qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama — illā man qāla bi-mālihi hākadhā wa-hākadhā yamīnan wa-shimālan.

Give in hardship and ease, and do not fear poverty. As the Prophet said, may God bless him and grant him peace, a true man is one who distributes his wealth like this and like that, to the right and to the left.

وَاللّٰهُ مُوَفٍّ لَكَ مَا وَعَدَكَ، شِئْتَ أَمْ أَبَيْتَ وَشَاءَ الْعَالَمُ أَمْ أَبَى؛ فَمَا هَلَكَ سَخِيٌّ قَطُّ، وَلَوْلَا الِاخْتِصَارُ لَسُقْنَا مِنَ الْأَخْبَارِ مَا يَتَأَيَّدُ بِهِ مَا ذَكَرْنَاهُ.

Wa-Allāhu muwaffin laka mā waʿadaka, shiʾta am abayta wa-shāʾa al-ʿālamu am abā; fa-mā halaka sakhiyyun qaṭṭu, wa-lawlā al-ikhtiṣāru la-suqnā mina al-akhbāri mā yataʾayyadu bihi mā dhakarnāhu.

God will fulfil what He promised you, whether you want it or not, and whether the world wants it or not. No generous person has ever perished; were brevity not our aim, we would recount reports that support what we have said.

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وَعَلَيْكَ بِكَظْمِ الْغَيْظِ، فَإِنَّهُ دَلِيلٌ عَلَى سَعَةِ الصَّدْرِ.

Wa-ʿalayka bi-kaẓmi al-ghayẓi, fa-innahu dalīlun ʿalā saʿati al-ṣadri.

Hold back your anger, for doing so shows the breadth of your heart.

فَإِنَّكَ إِذَا كَظَمْتَ غَيْظَكَ أَرْضَيْتَ الرَّحْمَٰنَ، وَأَسْخَطْتَ الشَّيْطَانَ، وَقَمَعْتَ نَفْسَكَ وَرَدَعْتَهَا حَيْثُ لَمْ تَنْتَصِرْ لَهَا، وَأَدْخَلْتَ السُّرُورَ عَلَى مَنْ كَظَمْتَ غَيْظَكَ عَنْهُ وَلَمْ تُجَازِهِ بِفِعْلِهِ. فَكَانَ ذٰلِكَ أَشَدَّ عَلَيْهِ فِي نَفْسِهِ، وَسَبَبًا فِي رُجُوعِهِ إِلَى الْحَقِّ وَإِنْصَافِهِ وَإِقْرَارِهِ بِالْجَفَاءِ عَلَيْكَ وَالتَّعَدِّي.

Fa-innaka idhā kaẓamta ghayẓaka arḍayta al-Raḥmāna, wa-askhaṭta al-shayṭāna, wa-qamaʿta nafsaka wa-radaʿtahā ḥaythu lam tantaṣir lahā, wa-adkhalta al-surūra ʿalā man kaẓamta ghayẓaka ʿanhu wa-lam tujāzihi bi-fiʿlihi. Fa-kāna dhālika ashadda ʿalayhi fī nafsihi, wa-sababan fī rujūʿihi ilā al-ḥaqqi wa-inṣāfihi wa-iqrārihi bi-al-jafāʾi ʿalayka wa-al-taʿaddī.

When you restrain your anger, you please the All-Merciful and displease Satan. You subdue your lower self and hold it in check by refusing to retaliate on its behalf. You bring joy to the person toward whom you restrain your anger and whom you do not repay in kind. This then weighs more heavily upon him inwardly and becomes a cause of his return to what is right, his treating you fairly, and his admitting his harshness and wrongdoing toward you.

وَرُبَّمَا كَانَ ثَمَّ مَنْ وَقَعَ مِنْهُ فِعْلُكَ بِمَوْضِعِ الْقَبُولِ، فَتَخَلَّقَ بِذٰلِكَ، فَوَجَدْتَهُ فِي مِيزَانِكَ.

Wa-rubbamā kāna thamma man waqaʿa minhu fiʿluka bi-mawḍiʿi al-qabūli, fa-takhallaqa bi-dhālika, fa-wajadtahu fī mīzānika.

Someone else may receive your action favourably and make that quality their own; you will then find the result in the balance of your deeds.

ثُمَّ الْفَائِدَةُ الْكُبْرَى وَالْمَسَرَّةُ الْعُظْمَى أَنَّكَ إِذَا كَظَمْتَ غَيْظَكَ، فَإِنَّ اللَّهَ لَا يُؤَاخِذُكَ بِمَا تَفْعَلُهُ مِنَ الْأَفْعَالِ الْمُؤَدِّيَةِ إِلَى غَضَبِ اللَّهِ؛

Thumma al-fāʾidatu al-kubrā wa-al-masarratu al-ʿuẓmā annaka idhā kaẓamta ghayẓaka, fa-inna Allāha lā yuʾākhidhuka bi-mā tafʿaluhu mina al-afʿāli al-muʾaddiyati ilā ghaḍabi Allāhi;

The greatest benefit and deepest joy is this: when you restrain your anger, God does not call you to account for the actions you commit that incur His anger.

فَإِنَّكَ قَدْ كَظَمْتَ غَيْظَكَ عَمَّنْ فَعَلَ لَكَ مَا أَدَّاكَ إِلَى الْغَضَبِ، فَجَازَاكَ اللَّهُ عَلَى فِعْلِكَ.

Fa-innaka qad kaẓamta ghayẓaka ʿamman faʿala laka mā addāka ilā al-ghaḍabi, fa-jāzāka Allāhu ʿalā fiʿlika.

You restrained your anger toward someone whose action made you angry, so God rewards you for what you did.

وَأَيَّةُ فَائِدَةٍ أَتَمُّ مِنْ عَفْوِكَ عَنْ أَخِيكَ وَتَحَمُّلِ أَذَاهُ وَكَظْمِ غَيْظِكَ؟

Wa-ayyatu fāʾidatin atammu min ʿafwika ʿan akhīka wa-taḥammuli adhāhu wa-kaẓmi ghayẓika?

What benefit could be greater than forgiving your brother, bearing the hurt he causes, and restraining your anger?

وَمَا أَرَادَ الْحَقُّ مِنْكَ أَنْ تَفْعَلَهُ مَعَ عَبِيدِهِ، فَقَدْ أَرَادَ مِنْ نَفْسِهِ أَنْ يَفْعَلَ مَعَكَ ذٰلِكَ بِعَيْنِهِ.

Wa-mā arāda al-Ḥaqqu minka an tafʿalahu maʿa ʿabīdihi, fa-qad arāda min nafsihi an yafʿala maʿaka dhālika bi-ʿaynihi.

What the Real asks you to do for His servants, He has willed to do for you in just the same way.

فَاجْهَدْ فِي هٰذِهِ الصِّفَةِ، فَإِنَّهَا تُورِثُ الْمَوَدَّةَ فِي قُلُوبِ النَّاسِ.

Fa-ijhad fī hādhihi al-ṣifati, fa-innahā tūrithu al-mawaddata fī qulūbi al-nāsi.

Strive to acquire this quality, for it gives rise to affection in people’s hearts.

فَإِنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ أَمَرَنَا بِالتَّوَدُّدِ وَالتَّحَابُبِ، وَهٰذَا مِنْ أَعْلَى الْأَسْبَابِ الْمُؤَدِّيَةِ إِلَى الْمَحَبَّةِ.

Fa-inna al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama qad amaranā bi-al-tawaddudi wa-al-taḥābubi, wa-hādhā min aʿlā al-asbābi al-muʾaddiyati ilā al-maḥabbati.

The Prophet, may God bless him and grant him peace, urged us to show affection and love one another; this is among the strongest ways to cultivate love.

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وَعَلَيْكَ بِالْإِحْسَانِ، فَإِنَّهُ دَلِيلٌ عَلَى الْحَيَاءِ مِنَ اللَّهِ، أَوْ عَلَى تَعْظِيمِ اللَّهِ تَعَالَى فِي قَلْبِ الْمُحْسِنِ.

Wa-ʿalayka bi-al-iḥsāni, fa-innahu dalīlun ʿalā al-ḥayāʾi mina Allāhi, aw ʿalā taʿẓīmi Allāhi taʿālā fī qalbi al-muḥsini.

Practise iḥsān—worship with awareness of God—for it shows reverent shame before God, or reverence for God Most High in the heart of the one who practises it.

قَالَ جِبْرِيلُ عَلَيْهِ السَّلَامُ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَا الْإِحْسَانُ؟»

Qāla Jibrīlu ʿalayhi al-salāmu li-al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: “Mā al-iḥsānu?”

Gabriel, peace be upon him, asked the Prophet, may God bless him and grant him peace, “What is iḥsān?”

فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ».

Fa-qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “An taʿbuda Allāha ka-annaka tarāhu.”

God’s Messenger, may God bless him and grant him peace, replied, “To worship God as though you see Him.”

فَهٰذَا الْإِحْسَانُ دَلِيلٌ عَلَى تَعْظِيمِ اللَّهِ فِي قَلْبِ الْمُحْسِنِ.

Fa-hādhā al-iḥsānu dalīlun ʿalā taʿẓīmi Allāhi fī qalbi al-muḥsini.

This aspect of iḥsān shows the reverence for God in the worshipper’s heart.

ثُمَّ قَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ».

Thumma qāla ṣallā Allāhu ʿalayhi wa-sallama: “Fa-in lam takun tarāhu fa-innahu yarāka.”

Then he said, may God bless him and grant him peace, “And if you do not see Him, He sees you.”

فَهٰذَا الْإِحْسَانُ دَلِيلٌ عَلَى الْحَيَاءِ مِنَ الْمُحْسِنِ مِنَ اللَّهِ تَعَالَى.

Fa-hādhā al-iḥsānu dalīlun ʿalā al-ḥayāʾi mina al-muḥsini mina Allāhi taʿālā.

This aspect of iḥsān shows the worshipper’s reverent shame before God Most High.

وَقَدْ قَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ الْحَيَاءَ خَيْرٌ كُلُّهُ».

Wa-qad qāla ṣallā Allāhu ʿalayhi wa-sallama: “Inna al-ḥayāʾa khayrun kulluhu.”

He also said, may God bless him and grant him peace: “Ḥayāʾ is entirely good.”

فَمِنَ الْمُحَالِ عِنْدَ الْمُؤْمِنِ أَنْ يَكُونَ مَعَهُ شَرٌّ؛ فَكَذٰلِكَ إِذَا لَزِمَهُ الْقَلْبُ، مِنَ الْمُحَالِ أَنْ يَكُونَ مَعَهُ شَرٌّ عَلَيْكَ الْبَتَّةَ فِي الدُّنْيَا وَالْآخِرَةِ.

Fa-mina al-muḥāli ʿinda al-muʾmini an yakūna maʿahu sharrun; fa-kadhālika idhā lazimahu al-qalbu, mina al-muḥāli an yakūna maʿahu sharrun ʿalayka al-battata fī al-dunyā wa-al-ākhirati.

For the believer, it is impossible for any evil to accompany ḥayāʾ. Likewise, when the heart holds fast to it, no harm can come to you through it, either in this world or in the Hereafter.

وَإِذَا غَلَبَ الدَّلِيلُ الثَّانِي، الَّذِي هُوَ التَّعْظِيمُ، عَلَى قَلْبِ الْمُحْسِنِ، مَنَعَ أَنْ يَكُونَ لِأَحَدٍ رَبَّانِيَّةٌ عَلَى هٰذَا الْقَلْبِ الْمَذْكُورِ.

Wa-idhā ghalaba al-dalīlu al-thānī, alladhī huwa al-taʿẓīmu, ʿalā qalbi al-muḥsini, manaʿa an yakūna li-aḥadin rabbāniyyatun ʿalā hādhā al-qalbi al-madhkūri.

When the second sign—reverence—prevails in the heart of the one who practices iḥsān, it prevents anyone else from claiming lordship over that heart.

فَاجْتَهِدْ فِي تَحْصِيلِ صِفَتَيِ الْإِحْسَانِ، وَالْزَمْ هٰذَا الْمَقَامَ، فَقَدْ أَعْطَيْتُكَ فَائِدَتَهُ.

Fa-ijtahid fī taḥṣīli ṣifatayi al-iḥsāni, wa-alzam hādhā al-maqāma, fa-qad aʿṭaytuka fāʾidatahu.

Strive to acquire both qualities of iḥsān and remain in this spiritual station; I have explained its benefit to you.

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وَعَلَيْكَ بِلُزُومِ الذِّكْرِ وَالِاسْتِغْفَارِ فِي الْأَسْحَارِ؛ فَإِنَّ الِاسْتِغْفَارَ إِنْ كَانَ عَقِيبَ ذَنْبٍ مَحَاهُ وَأَزَالَهُ، وَإِنْ كَانَ عَقِيبَ طَاعَةٍ وَإِحْسَانٍ فَنُورٌ عَلَى نُورٍ وَسُرُورٌ وَارِدٌ عَلَى سُرُورٍ؛ فَإِنَّ الذِّكْرَ أَجْمَعُ لِلْهَمِّ وَأَصْفَى لِلْخَاطِرِ.

Wa-ʿalayka bi-luzūmi al-dhikri wa-al-istighfāri fī al-asḥāri; fa-inna al-istighfāra in kāna ʿaqība dhanbin maḥāhu wa-azālahu, wa-in kāna ʿaqība ṭāʿatin wa-iḥsānin fa-nūrun ʿalā nūrin wa-surūrun wāridun ʿalā surūrin; fa-inna al-dhikra ajmaʿu li-al-hammi wa-aṣfā li-al-khāṭiri.

Keep to remembrance and seek forgiveness in the hours before dawn. If asking forgiveness follows a sin, it wipes it away and removes it. If it follows an act of obedience and iḥsān, it is light upon light and joy added to joy. Remembrance gathers your attention more fully and clears your thoughts.

فَإِنْ سَئِمْتَ فَانْتَقِلْ إِلَى تِلَاوَةِ الْقُرْآنِ مُرَتَّلًا بِتَدَبُّرٍ وَتَفَكُّرٍ، وَتَعْظِيمٍ عِنْدَ آيَةِ تَوْحِيدٍ وَتَنْزِيهٍ، وَسُؤَالٍ عِنْدَ آيَةِ رَجَاءٍ وَخَيْرٍ، وَتَضَرُّعٍ عِنْدَ آيَةِ خَوْفٍ وَوَعِيدٍ، وَاعْتِبَارٍ عِنْدَ آيَةِ قَصَصٍ؛

Fa-in saʾimta fa-intaqil ilā tilāwati al-Qurʾāni murattalan bi-tadabburin wa-tafakkurin, wa-taʿẓīmin ʿinda āyati tawḥīdin wa-tanzīhin, wa-suʾālin ʿinda āyati rajāʾin wa-khayrin, wa-taḍarruʿin ʿinda āyati khawfin wa-waʿīdin, wa-iʿtibārin ʿinda āyati qaṣaṣin;

If you grow weary, turn to reciting the Qurʾān slowly and clearly, with reflection and contemplation, with reverence at a verse on God’s oneness and transcendence, and with a request at a verse of hope and goodness, with humble supplication at a verse of fear and warning, and with attention to the lessons in a verse that tells a story.

فَإِنَّ الْقُرْآنَ لَا يَسْأَمُ قَارِئُهُ لِاخْتِلَافِ الْمَعَانِي الْوَارِدَةِ فِيهِ.

Fa-inna al-Qurʾāna lā yasʾamu qāriʾuhu li-ikhtilāfi al-maʿānī al-wāridati fīhi.

A reader does not tire of the Qurʾān, because of the variety of meanings it contains.

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وَعَلَيْكَ بِحَلِّ عُقَدِ الْإِصْرَارِ مِنْ قَلْبِكَ، وَلَا تُطِيقُ عَلَى ذٰلِكَ إِلَّا بِأَنْ تَقُولَ لِنَفْسِكَ فِي النَّفَسِ الْخَارِجِ عَنْكَ:

Wa-ʿalayka bi-ḥalli ʿuqadi al-iṣrāri min qalbika, wa-lā tuṭīqu ʿalā dhālika illā bi-an taqūla li-nafsika fī al-nafasi al-khāriji ʿanka:

Untie the knots of persistence in wrongdoing from your heart. You can do this only by saying to yourself with each breath you breathe out:

هَلْ تَدْرِينَ يَا نَفْسِي أَنَّ النَّفَسَ الْآخَرَ بَعْدَ هٰذَا يَأْتِيكِ أَمْ لَا؟ فَلَعَلَّ، وَاللَّهُ أَعْلَمُ، رُبَّمَا تَمُوتِينَ فِي هٰذَا النَّفَسِ، وَإِنَّهُ آخِرُ أَنْفَاسِكِ مِنَ الْحَيَاةِ الدُّنْيَا، وَأَنْتِ مُصِرَّةٌ عَلَى السُّوءِ. وَعِنْدَ اللَّهِ تَعَالَى لِلْمُصِرِّينَ عَلَى الذُّنُوبِ مِنَ الْعَذَابِ مَا لَا تُطِيقُهُ الْجِبَالُ الشَّامِخَةُ؛ فَكَيْفَ بِضَعِيفَةٍ مِثْلِكِ؟ فَتُوبِي إِلَى اللَّهِ؛ فَإِنَّكِ لَا تَدْرِينَ مَتَى تَفْجَؤُكِ الْمَنِيَّةُ، فَإِنَّ اللَّهَ تَعَالَى يَقُولُ: ﴿وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّى إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الْآنَ﴾. رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ اللَّهَ يَقْبَلُ تَوْبَةَ عَبْدِهِ مَا لَمْ يُغَرْغِرْ». وَكَمْ شَخْصٍ فَجَأَهُ الْمَوْتُ وَهُوَ يَأْكُلُ أَوْ يَشْرَبُ أَوْ يَنْكِحُ أَوْ يَنَامُ فَلَا يَسْتَيْقِظُ، وَتُمْسَكُ رُوحُهُ، فَيَمُوتُ مُصِرًّا عَلَى الذُّنُوبِ!

Hal tadrīna yā nafsī anna al-nafasa al-ākhara baʿda hādhā yaʾtīki am lā? Fa-laʿalla, wa-Allāhu aʿlamu, rubbamā tamūtīna fī hādhā al-nafasi, wa-innahu ākhiru anfāsiki mina al-ḥayāti al-dunyā, wa-anti muṣirratun ʿalā al-sūʾi. Wa-ʿinda Allāhi taʿālā li-al-muṣirrīna ʿalā al-dhunūbi mina al-ʿadhābi mā lā tuṭīquhu al-jibālu al-shāmikhatu; fa-kayfa bi-ḍaʿīfatin mithliki? Fa-tūbī ilā Allāhi; fa-innaki lā tadrīna matā tafjaʾuki al-maniyyatu, fa-inna Allāha taʿālā yaqūlu: “Wa-laysati al-tawbatu li-alladhīna yaʿmalūna al-sayyiʾāti ḥattā idhā ḥaḍara aḥadahumu al-mawtu qāla innī tubtu al-āna.” Rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “Inna Allāha yaqbalu tawbata ʿabdihi mā lam yugharghir.” Wa-kam shakhṣin fajaʾahu al-mawtu wa-huwa yaʾkulu aw yashrabu aw yankiḥu aw yanāmu fa-lā yastayqiẓu, wa-tumsaku rūḥuhu, fa-yamūtu muṣirran ʿalā al-dhunūbi!

“My soul, do you know whether another breath will follow this one? Perhaps—God knows best—you will die during this very breath, your last in this life, while you remain set on wrongdoing. With God Most High awaits a punishment for those who persist in sin that even towering mountains could not bear. How, then, could someone as frail as you bear it? So turn to God in repentance; you do not know when death will take you by surprise. God Most High says: ‘Repentance is not for those who continue doing evil until, when death comes to one of them, he says, “Now I repent.”’ The Messenger of God, may God bless him and grant him peace, says: ‘God accepts His servant’s repentance so long as the death rattle has not begun.’ How many people have been overtaken by death while eating, drinking, having sexual relations, or sleeping without waking? Their souls are taken, and they die while still persisting in sin!”

وَعِظْ نَفْسَكَ بِمِثْلِ هٰذَا؛ فَإِنَّهُ مَتَى كَثُرَ مِنْكَ مِثْلُ هٰذَا انْحَلَّتْ عَنْكَ عُقَدُ الْإِصْرَارِ.

Wa-ʿiẓ nafsaka bi-mithli hādhā; fa-innahu matā kathura minka mithlu hādhā inḥallat ʿanka ʿuqadu al-iṣrāri.

Admonish yourself with reflections like these; when you do so often, the knots that bind you to persistent wrongdoing will come undone.

فَصْلٌ

Faṣlun

Section

وَعَلَيْكَ بِتَقْوَى اللَّهِ فِي السِّرِّ وَالْعَلَانِيَةِ، وَهُوَ الْحَذَرُ مِنْ عِقَابِهِ.

Wa-ʿalayka bi-taqwā Allāhi fī al-sirri wa-al-ʿalāniyati, wa-huwa al-ḥadharu min ʿiqābihi.

Be mindful of God in private and in public: this means guarding yourself against His punishment.

فَإِنَّهُ مَنْ خَافَ مِنْ عِقَابِ اللَّهِ بَادَرَ إِلَى الْأَفْعَالِ الَّتِي تُرْضِي اللَّهَ.

Fa-innahu man khāfa min ʿiqābi Allāhi bādara ilā al-afʿāli allatī turḍī Allāha.

Whoever fears God’s punishment hastens to do what pleases Him.

وَاللَّهُ يَقُولُ: ﴿وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ﴾

Wa-Allāhu yaqūlu: “Wa-yuḥadhdhirukumu Allāhu nafsahu.”

God says: “God warns you of Himself.”

وَقَالَ: ﴿وَاعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ مَا فِي أَنْفُسِكُمْ فَاحْذَرُوهُ﴾

Wa-qāla: “Wa-iʿlamū anna Allāha yaʿlamu mā fī anfusikum fa-iḥdharūhu.”

And He says: “Know that God knows what is within you, so be wary of Him.”

فَالتَّقْوَى مُشْتَقٌّ مِنَ الْوِقَايَةِ، وَأَعْظَمُ الْجُنَنِ وَأَقْوَاهَا وِقَايَةُ اللَّهِ.

Fa-al-taqwā mushtaqqun mina al-wiqāyati, wa-aʿẓamu al-junani wa-aqwāhā wiqāyatu Allāhi.

The word taqwā derives from protection, and God’s protection is the greatest and strongest of all shields.

فَاتَّقِ فِعْلَ اللَّهِ بِفِعْلِ اللَّهِ، كَمَا قَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «أَعُوذُ بِرِضَاكَ مِنْ سَخَطِكَ وَبِمُعَافَاتِكَ مِنْ عُقُوبَتِكَ».

Fa-ittaqi fiʿla Allāhi bi-fiʿli Allāhi, kamā qāla ṣallā Allāhu ʿalayhi wa-sallama: “Aʿūdhu bi-riḍāka min sakhaṭika wa-bi-muʿāfātika min ʿuqūbatika.”

Seek protection from God’s action through God’s action, as the Prophet—may God bless him and grant him peace—said: “I seek refuge in Your good pleasure from Your displeasure, and in Your pardon from Your punishment.”

وَاتَّقِ اللَّهَ بِاللَّهِ، كَمَا قَالَ: «أَعُوذُ بِكَ مِنْكَ».

Wa-ittaqi Allāha bi-Allāhi, kamā qāla: “Aʿūdhu bika minka.”

Seek protection from God through God, as he said: “I seek refuge in You from You.”

فَكُلُّ شَيْءٍ تَخَافُهُ وَتَخْشَاهُ فَيَنْبَغِي لَكَ اجْتِنَابُ الطَّرِيقِ الْمُوصِلَةِ إِلَيْهِ.

Fa-kullu shayʾin takhāfuhu wa-takhshāhu fa-yanbaghī laka ijtinābu al-ṭarīqi al-mūṣilati ilayhi.

For anything you fear, you should avoid the road that leads to it.

فَإِنَّ الْمَعْصِيَةَ طَرِيقٌ مُوصِلَةٌ إِلَى الشَّقَاءِ، كَمَا أَنَّ الطَّاعَاتِ طَرِيقٌ مُوصِلَةٌ إِلَى السَّعَادَةِ.

Fa-inna al-maʿṣiyata ṭarīqun mūṣilatun ilā al-shaqāʾi, kamā anna al-ṭāʿāti ṭarīqun mūṣilatun ilā al-saʿādati.

Disobedience is a road to misery, just as acts of obedience form a road to happiness.

فَتُتَّقَى طَرِيقُ الشَّقَاءِ بِطَرِيقِ السَّعَادَةِ [أَيْ تُتَّقَى الْمَعْصِيَةُ بِالطَّاعَةِ]، وَتُتَّقَى النَّارُ بِالْجَنَّةِ، كَمَا يُتَّقَى السَّخَطُ بِالرِّضَى.

Fa-tuttaqā ṭarīqu al-shaqāʾi bi-ṭarīqi al-saʿādati [ay tuttaqā al-maʿṣiyatu bi-al-ṭāʿati], wa-tuttaqā al-nāru bi-al-jannati, kamā yuttaqā al-sakhaṭu bi-al-riḍā.

Ward off the road to misery by taking the road to happiness [that is, ward off disobedience through obedience]; ward off the Fire through the Garden, and displeasure through good pleasure.

هَكَذَا فَامْشِ عَلَى مَنَازِلِ التَّقْوَى، وَقَدْ قَالَ تَعَالَى: ﴿وَاتَّقُوا اللَّهَ﴾

Hākadhā fa-imshi ʿalā manāzili al-taqwā, wa-qad qāla taʿālā: “Wa-ittaqū Allāha.”

Proceed in this way through the stages of mindfulness of God, for He, Most High, says: “Be mindful of God.”

وَقَالَ: ﴿وَاتَّقُوا النَّارَ﴾ فَاسْلُكْ طَرِيقَ التَّقْوَى عَلَى مَا رَسَمْتُ لَكَ تَنْجُ إِنْ شَاءَ اللَّهُ تَعَالَى.

Wa-qāla: “Wa-ittaqū al-nāra.” Fa-usluk ṭarīqa al-taqwā ʿalā mā rasamtu laka tanju in shāʾa Allāhu taʿālā.

And He says: “Guard yourselves against the Fire.” Follow the path of mindfulness of God as I have set it out for you, and you will be saved, if God Most High wills.

فَصْلٌ

Faṣlun

Section

وَإِيَّاكَ وَالِاغْتِرَارَ بِكَرَمِ مَوْلَاكَ وَحِلْمِهِ مَعَ اسْتِمْرَارِكَ عَلَى مَعْصِيَتِهِ. وَيَخْدَعُكَ إِبْلِيسُ بِأَنْ يَقُولَ لَكَ: «لَوْلَا ذَنْبُكَ وَمُخَالَفَتُكَ مِنْ أَيْنَ كَانَ يَظْهَرُ كَرَمُهُ تَعَالَى وَعَفْوُهُ وَمَغْفِرَتُهُ وَرَحْمَتُهُ».

Wa-iyyāka wa-al-ightirāra bi-karami mawlāka wa-ḥilmihi maʿa istimrārika ʿalā maʿṣiyatihi. Wa-yakhdaʿuka Iblīsu bi-an yaqūla laka: “Lawlā dhanbuka wa-mukhālafatuka, min ayna kāna yaẓharu karamuhu taʿālā wa-ʿafwuhu wa-maghfiratuhu wa-raḥmatuhu?”

Beware of presuming upon your Lord’s generosity and forbearance while you continue to disobey Him. Satan tries to deceive you, saying, “Without your sin and disobedience, how would His generosity, pardon, forgiveness, and mercy ever be shown?”

فَهَذَا غَايَةُ الْجَهْلِ مِنْ قَائِلِهِ؛ فَإِنَّ مِنْ كَرَمِهِ وَرَحْمَتِهِ أَنْ وَفَّقَنِي لِطَاعَتِهِ وَحَالَ بَيْنِي وَبَيْنَ مُخَالَفَتِهِ.

Fa-hādhā ghāyatu al-jahli min qāʾilihi; fa-inna min karamihi wa-raḥmatihi an waffaqanī li-ṭāʿatihi wa-ḥāla baynī wa-bayna mukhālafatihi.

Such a claim shows utter ignorance. His generosity and mercy are also shown when He enables me to obey Him and keeps me from disobeying Him.

وَيَقُولُ لَكَ: «مَا عَلَى الْمُحْسِنِينَ مِنْ سَبِيلٍ؛ فَإِنَّ الرَّحْمَةَ قَدْ سَبَقَتْ لَهُمْ مِنَ اللَّهِ فِي الدُّنْيَا بِمَا وُفِّقُوا لَهُ مِنَ الطَّاعَاتِ، فَإِذَا كَانَ غَدًا يَظْهَرُ كَرَمُهُ وَحِلْمُهُ وَرَحْمَتُهُ وَمَغْفِرَتُهُ فِي الْعَاصِينَ مِنْ عِبَادِهِ».

Wa-yaqūlu laka: “Mā ʿalā al-muḥsinīna min sabīlin; fa-inna al-raḥmata qad sabaqat lahum mina Allāhi fī al-dunyā bi-mā wuffiqū lahu mina al-ṭāʿāti, fa-idhā kāna ghadan yaẓharu karamuhu wa-ḥilmuhu wa-raḥmatuhu wa-maghfiratuhu fī al-ʿāṣīna min ʿibādihi.”

He will also tell you: “There is no cause for reproach against the doers of good; God has already shown them mercy in this world by enabling their obedience; tomorrow His generosity, forbearance, mercy, and forgiveness will be shown to His servants who disobeyed.”

فَلَا يَغُرَّنَّكَ بِهَذِهِ الْمَقَالَةِ وَاحْفَظْ نَفْسَكَ، وَقُلْ لَهُ:

Fa-lā yaghurrannaka bi-hādhihi al-maqālati wa-iḥfaẓ nafsaka, wa-qul lahu:

Do not let this argument deceive you. Guard yourself, and tell him:

أَمَّا حِلْمُهُ وَكَرَمُهُ وَمَا ذَكَرْتَ مِنْ عَفْوِهِ فَصَحِيحٌ أَنَّهُ لَوْلَا الْمُخَالَفَةُ وَالذُّنُوبُ لَمَا ظَهَرَتْ آثَارُ هَذِهِ الصِّفَاتِ عَلَى زَعْمِكَ، وَالْآثَارُ صَحِيحَةٌ وَالْأَخْبَارُ فِيهَا. وَلَكِنْ تُرِيدُ أَنْ تَغُرَّنِي بِكَرَمِ اللَّهِ حَتَّى نَعْصِيَهُ اتِّكَالًا عَلَى رَحْمَتِهِ، وَمِنْ أَيْنَ أَعْرِفُ أَنِّي مِمَّنْ يُعْفَى عَنْهُ أَوْ يُرْحَمُ أَوْ يُغْفَرُ لَهُ؟

Ammā ḥilmuhu wa-karamuhu wa-mā dhakarta min ʿafwihi fa-ṣaḥīḥun annahu lawlā al-mukhālafatu wa-al-dhunūbu la-mā ẓaharat āthāru hādhihi al-ṣifāti ʿalā zaʿmika, wa-al-āthāru ṣaḥīḥatun wa-al-akhbāru fīhā. Wa-lākin turīdu an taghurranī bi-karami Allāhi ḥattā naʿṣiyahu ittikālan ʿalā raḥmatihi, wa-min ayna aʿrifu annī mimman yuʿfā ʿanhu aw yurḥamu aw yughfaru lahu?

“As for His forbearance and generosity, and the pardon you mention: it is true, as you claim, that the effects of these qualities would not be seen without disobedience and sins. Those effects are real, and there are reports about them. But you want to deceive me through God’s generosity so that we disobey Him, relying on His mercy. How can I know that I am among those He will pardon, show mercy to, or forgive?

نَعَمْ، يَلْحَقُ كَرَمُهُ وَمَغْفِرَتُهُ مَنْ شَاءَ مِنْ عِبَادِهِ، كَمَا يَلْحَقُ عُقُوبَتُهُ وَنِقْمَتُهُ وَعَذَابُهُ طَائِفَةً مِنْ عُصَاةِ عِبَادِهِ. وَأَنَا لَا أَدْرِي مِنْ أَيِّ الْفَرِيقَيْنِ أَنَا عِنْدَ فِعْلِي هَذِهِ الْمَعْصِيَةَ. وَلَعَلَّ اللَّهَ كَمَا حَرَمَنِي التَّوْبَةَ مِنَ الْمَعْصِيَةِ هُنَا يَحْرِمُنِي عَفْوَهُ قَبْلَ دُخُولِي النَّارَ فَيَنْتَقِمُ مِنِّي، وَحِينَئِذٍ أَخْرُجُ مِنْهَا إِذَا أَنَا مُتُّ مُسْلِمًا. أَلَا وَإِنَّ الْمَعَاصِيَ تَزِيدُ الْكُفْرَ.

Naʿam, yalḥaqu karamuhu wa-maghfiratuhu man shāʾa min ʿibādihi, kamā yalḥaqu ʿuqūbatuhu wa-niqmatuhu wa-ʿadhābuhu ṭāʾifatan min ʿuṣāti ʿibādihi. Wa-anā lā adrī min ayyi al-farīqayni anā ʿinda fiʿlī hādhihi al-maʿṣiyata. Wa-laʿalla Allāha kamā ḥaramanī al-tawbata mina al-maʿṣiyati hunā yaḥrimunī ʿafwahu qabla dukhūlī al-nāra fa-yantaqimu minnī, wa-ḥīnaʾidhin akhruju minhā idhā anā muttu musliman. Alā wa-inna al-maʿāṣiya tazīdu al-kufra.

“Yes, His generosity and forgiveness reach whichever servants He wills, just as His punishment, wrath, and chastisement reach some of His disobedient servants. When I commit this sin, I do not know which of the two groups I belong to. Perhaps, just as God has withheld repentance from me for this sin here, He will withhold His pardon before I enter the Fire and punish me. Only afterward would I emerge from it, if I died a Muslim. Take heed: acts of disobedience increase unbelief.

فَلَوْ عَلِمْتُ أَنِّي مِمَّنْ يُعْفَى عَنْهُ قَطْعًا وَلَا يُؤَاخَذُ بِذَنْبٍ رُبَّمَا اغْتَرَرْتُ بِكَلَامِكَ، وَذَلِكَ خُرْقٌ مِنِّي وَجَهَالَةٌ. بَلْ كَانَ الْوَاجِبُ عَلَيَّ لَوْ أَمِنْتُ مِنْ عَذَابِ اللَّهِ أَنْ أَبْذُلَ طَاقَتِي وَجُهْدِي فِي طَاعَةِ اللَّهِ شُكْرًا لِلَّهِ تَعَالَى وَحَيَاءً مِنْهُ. فَإِنَّهُ أَوْلَى مَنْ يُسْتَحْيَا مِنْهُ، فَكَيْفَ وَمَا بَشَّرَنِي عَلَى التَّعْيِينِ وَلَا أَمَّنَنِي، بَلْ تَرَكَنِي مُهْمَلًا فِي مَعْصِيَتِي بَيْنَ عَفْوِهِ وَعَذَابِهِ؟ فَكَيْفَ أَغْتَرُّ بِزُورِكَ وَزُورِ نَفْسِي الْأَمَّارَةِ بِالسُّوءِ؟

Fa-law ʿalimtu annī mimman yuʿfā ʿanhu qaṭʿan wa-lā yuʾākhadhu bi-dhanbin rubbamā ightarartu bi-kalāmika, wa-dhālika khurqun minnī wa-jahālatun. Bal kāna al-wājibu ʿalayya law amintu min ʿadhābi Allāhi an abdhula ṭāqatī wa-juhdī fī ṭāʿati Allāhi shukran li-llāhi taʿālā wa-ḥayāʾan minhu. Fa-innahu awlā man yustaḥyā minhu, fa-kayfa wa-mā bashsharanī ʿalā al-taʿyīni wa-lā ammananī, bal tarakanī muhmalan fī maʿṣiyatī bayna ʿafwihi wa-ʿadhābihi? Fa-kayfa aghtarru bi-zūrika wa-zūri nafsī al-ammārati bi-al-sūʾi?

“Even if I knew for certain that I would be pardoned and never held to account for a sin, I might be taken in by your words—but that would be foolish and ignorant of me. Even if I felt safe from God’s punishment, my duty would be to devote all my strength and effort to obeying Him, out of gratitude to God Most High and reverent shame before Him. He is the One before whom I should most feel reverent shame. How much more so when He has given me no personal assurance or promise of safety, but has left me in my sin, uncertain whether I will meet His pardon or His punishment? How, then, could I let your falsehoods deceive me—or those of my own soul, which urges me toward evil?”

فَصْلٌ

Faṣlun

Section

وَعَلَيْكَ بِالْوَرَعِ، وَهُوَ اجْتِنَابُ كُلِّ مَا حَاكَ لَهُ فِي نَفْسِكَ شَيْءٌ.

Wa-ʿalayka bi-al-waraʿi, wa-huwa ijtinābu kulli mā ḥāka lahu fī nafsika shayʾun.

Practise scrupulous restraint (waraʿ): avoid anything that causes unease within you.

قَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «دَعْ مَا يَرِيبُكَ إِلَى مَا لَا يَرِيبُكَ».

Qāla ṣallā Allāhu ʿalayhi wa-sallama: “Daʿ mā yarībuka ilā mā lā yarībuka.”

The Prophet—may God bless him and grant him peace—said: “Leave what gives you doubt for what gives you none.”

وَلَوْ لَمْ تَجِدْ فِي الْوَقْتِ غَيْرَهُ وَأَنْتَ مُحْتَاجٌ إِلَيْهِ، فَلَا تَسْتَعْمِلْهُ الْبَتَّةَ، وَاتْرُكْهُ لِلَّهِ تَعَالَى؛ فَإِنَّ اللَّهَ يُعَوِّضُكَ خَيْرًا مِنْهُ فَلَا تَسْتَعْجِلْ.

Wa-law lam tajid fī al-waqti ghayrahu wa-anta muḥtājun ilayhi, fa-lā tastaʿmilhu al-battata, wa-utrukhu li-llāhi taʿālā; fa-inna Allāha yuʿawwiḍuka khayran minhu fa-lā tastaʿjil.

Even if you can find nothing else at the time and you need it, do not use it at all. Leave it for God’s sake: He will give you something better in its place, so do not be impatient.

وَإِذَا كَانَ حَالُكَ الْوَرَعَ - الَّذِي هُوَ أَسَاسُ الدِّينِ وَالطَّرِيقُ إِلَى اللَّهِ تَعَالَى - زَكَتْ أَعْمَالُكَ، وَنَجَحَتْ أَفْعَالُكَ. وَتَمَّتْ أَحْوَالُكَ، وَسَارَعَتْ إِلَيْكَ الْكَرَامَاتُ. وَكُنْتَ مَحْفُوظًا فِي أُمُورِكَ كُلِّهَا، حِفْظًا إِلَهِيًّا لَا شَكَّ عِنْدَنَا فِيهِ.

Wa-idhā kāna ḥāluka al-waraʿa — alladhī huwa asāsu al-dīni wa-al-ṭarīqu ilā Allāhi taʿālā — zakat aʿmāluka, wa-najaḥat afʿāluka. Wa-tammat aḥwāluka, wa-sāraʿat ilayka al-karāmātu. Wa-kunta maḥfūẓan fī umūrika kullihā, ḥifẓan ilāhiyyan lā shakka ʿindanā fīhi.

When scrupulous restraint becomes your way of life—the foundation of religion and the path to God Most High—your works grow pure and your deeds bear fruit. Your spiritual states come to completion, and miraculous gifts hasten toward you. You will be protected in all your affairs by a divine protection about which we have no doubt.

وَمَتَى عَدَلْتَ عَنْ طَرِيقِ الْوَرَعِ وَتِهْتَ فِي كُلِّ وَادٍ، خَذَلَكَ اللَّهُ وَوَكَّلَكَ إِلَيْكَ، وَتَمَكَّنَ مِنْكَ الشَّيْطَانُ.

Wa-matā ʿadalta ʿan ṭarīqi al-waraʿi wa-tihta fī kulli wādin, khadhalaka Allāhu wa-wakkalaka ilayka, wa-tamakkana minka al-shayṭānu.

Whenever you turn away from the path of scrupulous restraint and wander into every valley, God will forsake you and leave you to yourself, and Satan will gain power over you.

فَاللَّهَ اللَّهَ يَا أَخِي، الْوَرَعَ الْوَرَعَ مَا اسْتَطَعْتَ.

Fa-Allāha Allāha yā akhī, al-waraʿa al-waraʿa mā istaṭaʿta.

For God’s sake, my brother: practice scrupulous restraint as much as you can.

فَصْلٌ

Faṣlun

Section

وَعَلَيْكَ بِالزُّهْدِ وَقِلَّةِ الرَّغْبَةِ فِي الدُّنْيَا، بَلْ أَعْدِمْهَا مِنْ قَلْبِكَ جُمْلَةً وَاحِدَةً.

Wa-ʿalayka bi-al-zuhdi wa-qillati al-raghbati fī al-dunyā, bal aʿdimhā min qalbika jumlatan wāḥidatan.

Practise detachment (zuhd) and want little of this world. Better still, remove the desire for it from your heart altogether.

فَإِنْ كُنْتَ لَا بُدَّ لَهَا طَالِبًا، فَاقْتَصِرْ عَلَى قُوتِكَ مِنْهَا مِنْ وَجْهِهِ، وَلَا تُنَافِسْ أَبْنَاءَهَا.

Fa-in kunta lā budda lahā ṭāliban, fa-iqtaṣir ʿalā qūtika minhā min wajhihi, wa-lā tunāfis abnāʾahā.

If you must seek something from it, seek only the sustenance you need, through proper means, and do not compete with those devoted to it.

فَإِنَّهَا عَرَضٌ لَا يَبْقَى، وَلَا يَنَالُ الرَّاغِبُ فِيهَا مُرَادَهُ مِنْهَا أَبَدًا.

Fa-innahā ʿaraḍun lā yabqā, wa-lā yanālu al-rāghibu fīhā murādahu minhā abadan.

It is a passing possession, and whoever longs for it will never gain all that they desire from it.

فَإِنَّ آمَالَ الرَّاغِبِ فِيهَا مُتَّسِعَةٌ جِدًّا، وَاللّٰهُ تَعَالَى لَا يُعْطِيهِ مِنْهَا إِلَّا مَا قَدَّرَهُ لَهُ، سَوَاءٌ رَغِبَ فِيهَا أَوْ عَنْهَا.

Fa-inna āmāla al-rāghibi fīhā muttasiʿatun jiddan, wa-Allāhu taʿālā lā yuʿṭīhi minhā illā mā qaddarahu lahu, sawāʾun raghiba fīhā aw ʿanhā.

For the hopes of someone who longs for it are very extensive, while God Most High gives them only what He has allotted, whether they seek the world or turn away from it.

فَلَا يَزَالُ مُهْتَمًّا بِهَا، كَثِيرَ الْحُزْنِ عَلَيْهَا، مَمْقُوتًا عِنْدَ اللّٰهِ.

Fa-lā yazālu muhtamman bihā, kathīra al-ḥuzni ʿalayhā, mamqūtan ʿinda Allāhi.

They remain preoccupied with it, often distressed over it, and detested in God’s sight.

فَإِنَّ مَثَلَ طَالِبِ الدُّنْيَا كَشَارِبِ مَاءِ الْبَحْرِ: كُلَّمَا ازْدَادَ شُرْبًا ازْدَادَ عَطَشًا.

Fa-inna mathala ṭālibi al-dunyā ka-shāribi māʾi al-baḥri: kullamā izdāda shurban izdāda ʿaṭashan.

The one who chases the world is like someone drinking seawater: the more they drink, the thirstier they grow.

وَحَسْبُكَ مِنْ تَشْبِيهِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ إِيَّاهَا بِالْجِيفَةِ وَالْمَزْبَلَةِ.

Wa-ḥasbuka min tashbīhi al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama iyyāhā bi-al-jīfati wa-al-mazbalati.

The Prophet’s comparison of the world to a carcass and a rubbish heap should be warning enough for you—may God bless him and grant him peace.

وَهَلْ يَجْتَمِعُ عَلَى الْجِيفَةِ إِلَّا الْكِلَابُ!

Wa-hal yajtamiʿu ʿalā al-jīfati illā al-kilābu!

And what gathers around a carcass but dogs?

أَتَرْضَى لِنَفْسِكَ أَنْ تَكُونَ بِهٰذِهِ الْمَنْزِلَةِ؟

A-tarḍā li-nafsika an takūna bi-hādhihi al-manzilati?

Would you accept such a station for yourself?

فَارْضَ بِمَا قَسَمَ اللّٰهُ لَكَ، فَإِنَّهُ سُبْحَانَهُ لَا بُدَّ أَنْ يُوصِلَهُ إِلَيْكَ شِئْتَ أَمْ أَبَيْتَ.

Fa-irḍa bi-mā qasama Allāhu laka, fa-innahu subḥānahu lā budda an yūṣilahu ilayka shiʾta am abayta.

Be content with what God has allotted you. Exalted is He: He will surely bring it to you, whether you wish it or not.

يَقُولُ اللّٰهُ تَعَالَى فِي وَحْيِهِ إِلَى مُوسَى عَلَيْهِ السَّلَامُ: «يَا ابْنَ آدَمَ، إِنْ رَضِيتَ بِمَا قَسَمْتُ لَكَ أَرَحْتَ قَلْبَكَ وَأَنْتَ مَحْمُودٌ، وَإِنْ لَمْ تَرْضَ بِمَا قَسَمْتُ لَكَ سَلَّطْتُ عَلَيْكَ الدُّنْيَا حَتَّى تَرْكُضَ فِيهَا رَكْضَ الْوَحْشِ فِي الْبَرِّيَّةِ، ثُمَّ وَعِزَّتِي وَجَلَالِي لَا تَنَالُ مِنْهَا إِلَّا مَا قَدَّرْتُ لَكَ وَأَنْتَ مَذْمُومٌ».

Yaqūlu Allāhu taʿālā fī waḥyihi ilā Mūsā ʿalayhi al-salāmu: “Yā ibna Ādama, in raḍīta bi-mā qasamtu laka araḥta qalbaka wa-anta maḥmūdun, wa-in lam tarḍa bi-mā qasamtu laka sallaṭtu ʿalayka al-dunyā ḥattā tarkuḍa fīhā rakḍa al-waḥshi fī al-barriyyati, thumma wa-ʿizzatī wa-jalālī lā tanālu minhā illā mā qaddartu laka wa-anta madhmūmun”.

God Most High says in His revelation to Moses, peace be upon him: “Child of Adam, if you are content with what I have allotted you, you will have put your heart at ease, and you will be praiseworthy. But if you are discontent with what I have allotted you, I will set the world upon you, and you will run through it as a wild animal runs across the wilderness. Then, by My might and majesty, you will gain from it only what I allotted you, and you will be blameworthy.”

هَبْكَ يَا أَخِي أَنَّ اللّٰهَ أَعْطَاكَ الدُّنْيَا بِجَمِيعِ حَذَافِيرِهَا، هَلْ لَكَ مِنْهَا إِلَّا بَيْتٌ يَكُنُّكَ، وَثَوْبٌ يَسْتُرُكَ، وَكِسْرَةٌ تَسُدُّ جَوْعَتَكَ؟

Habka yā akhī anna Allāha aʿṭāka al-dunyā bi-jamīʿi ḥadhāfīrihā, hal laka minhā illā baytun yakunnuka, wa-thawbun yasturuka, wa-kisratun tasuddu jawʿataka?

Suppose, my brother, that God gave you the whole world. What would you have from it beyond a house to shelter you, a garment to cover you, and a piece of bread to satisfy your hunger?

وَهٰذَا يَنَالُهُ مَنْ قُبِضَتْ عَنْهُ، وَزَادَ عَلَيْكَ بِخِفَّةِ الْحِسَابِ وَرَاحَةِ الْقَلْبِ.

Wa-hādhā yanāluhu man qubiḍat ʿanhu, wa-zāda ʿalayka bi-khiffati al-ḥisābi wa-rāḥati al-qalbi.

Even someone from whom the world has been withheld can obtain these things, and surpass you through an easier reckoning and a heart at rest.

فَإِيَّاكَ ثُمَّ إِيَّاكَ أَنْ تَبِيعَ حَظَّكَ مِنْ مَوْلَاكَ بِعَرَضٍ يَفْنَى عَنْكَ بِفَنَائِكَ.

Fa-iyyāka thumma iyyāka an tabīʿa ḥaẓẓaka min mawlāka bi-ʿaraḍin yafnā ʿanka bi-fanāʾika.

Take great care never to sell your share with your Lord for a passing possession that will vanish when you die.

وَلَعَلَّكَ تَمُوتُ فِي أَوَّلِ قَدَمٍ تَضَعُهُ فِي طَلَبِ الدُّنْيَا، وَمَا انْقَضَى لَكَ مِنْ آمَالِكَ شَيْءٌ.

Wa-laʿallaka tamūtu fī awwali qadamin taḍaʿuhu fī ṭalabi al-dunyā, wa-mā inqaḍā laka min āmālika shayʾun.

You may die at the very first step you take in pursuit of the world, before a single one of your hopes has come to pass.

وَقَدْ عَلِمْتَ أَنَّ لِلدُّنْيَا أَبْنَاءً وَلِلْآخِرَةِ أَبْنَاءً، وَقَالَ عَلَيْهِ السَّلَامُ: «فَكُنْ مِنْ أَبْنَاءِ الْآخِرَةِ وَلَا تَكُنْ مِنْ أَبْنَاءِ الدُّنْيَا».

Wa-qad ʿalimta anna li-al-dunyā abnāʾan wa-li-al-ākhirati abnāʾan, wa-qāla ʿalayhi al-salāmu: “Fa-kun min abnāʾi al-ākhirati wa-lā takun min abnāʾi al-dunyā”.

You know that the world has its children, and the Hereafter has its children. He, peace be upon him, said: “Be among the children of the Hereafter, and do not be among the children of the world.”

فَتَدَبَّرْ كَلَامَ مَوْلَاكَ إِذَا قَرَأْتَهُ، وَانْظُرْ فِي قَوْلِهِ تَعَالَى: ﴿مَنْ كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَالَهُمْ فِيهَا وَهُمْ فِيهَا لَا يُبْخَسُونَ. أُولَٰئِكَ الَّذِينَ لَيْسَ لَهُمْ فِي الْآخِرَةِ إِلَّا النَّارُ وَحَبِطَ مَا صَنَعُوا فِيهَا وَبَاطِلٌ مَا كَانُوا يَعْمَلُونَ﴾.

Fa-tadabbar kalāma mawlāka idhā qaraʾtahu, wa-unẓur fī qawlihi taʿālā: “Man kāna yurīdu al-ḥayāta al-dunyā wa-zīnatahā nuwaffi ilayhim aʿmālahum fīhā wa-hum fīhā lā yubkhasūna. Ulāʾika alladhīna laysa lahum fī al-ākhirati illā al-nāru wa-ḥabiṭa mā ṣanaʿū fīhā wa-bāṭilun mā kānū yaʿmalūna”.

Reflect on your Lord’s words when you read them, and consider His words, Most High: “Those who seek the life of this world and its adornment: We shall repay them in full for their deeds here, and they will suffer no loss in it. They are the ones who will have nothing in the Hereafter but the Fire. All they made here has come to nothing, and all they used to do is in vain.”

وَفِي قَوْلِهِ تَعَالَى: ﴿مَنْ كَانَ يُرِيدُ حَرْثَ الْآخِرَةِ نَزِدْ لَهُ فِي حَرْثِهِ، وَمَنْ كَانَ يُرِيدُ حَرْثَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ نَصِيبٍ﴾.

Wa-fī qawlihi taʿālā: “Man kāna yurīdu ḥartha al-ākhirati nazid lahu fī ḥarthihi, wa-man kāna yurīdu ḥartha al-dunyā nuʾtihi minhā wa-mā lahu fī al-ākhirati min naṣībin”.

And in His words, Most High: “Whoever seeks the harvest of the Hereafter, We increase that harvest for them; and whoever seeks the harvest of this world, We give them something of it, but they will have no share in the Hereafter.”

وَقَالَ فِي طَلَبِ الْحَلَالِ: ﴿تُرِيدُونَ عَرَضَ الدُّنْيَا وَاللّٰهُ يُرِيدُ الْآخِرَةَ﴾.

Wa-qāla fī ṭalabi al-ḥalāli: “Turīdūna ʿaraḍa al-dunyā wa-Allāhu yurīdu al-ākhirata”.

And He says about seeking what is lawful: “You desire the passing goods of this world, while God desires the Hereafter.”

وَقَالَ فِي مَنْ أَرَادَ عِمَارَةَ الدُّنْيَا وَتَثْمِيرَ الْمَالِ: ﴿وَأَنْفِقُوا فِي سَبِيلِ اللّٰهِ وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ﴾.

Wa-qāla fī man arāda ʿimārata al-dunyā wa-tathmīra al-māli: “Wa-anfiqū fī sabīli Allāhi wa-lā tulqū bi-aydīkum ilā al-tahlukati”.

And concerning someone who wants to cultivate worldly life and increase wealth, He says: “Spend in God’s way, and do not cast yourselves into ruin by your own hands.”

وَهِيَ رُجُوعُهُمْ إِلَى أَمْوَالِهِمْ بِالنَّظَرِ فِيهَا.

Wa-hiya rujūʿuhum ilā amwālihim bi-al-naẓari fīhā.

This is their returning to their wealth and occupying themselves with it.

﴿وَأَحْسِنُوا إِنَّ اللّٰهَ يُحِبُّ الْمُحْسِنِينَ﴾.

“Wa-aḥsinū inna Allāha yuḥibbu al-muḥsinīna”.

“And do good; God loves those who do good.”

انْتَهَى كِتَابُ كُنْهِ مَا لَا بُدَّ لِلْمُرِيدِ مِنْهُ، وَالْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ، وَصَلَّى اللّٰهُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِهِ وَصَحْبِهِ أَجْمَعِينَ.

Intahā kitābu Kunhi mā lā budda li-al-murīdi minhu, wa-al-ḥamdu li-llāhi rabbi al-ʿālamīna, wa-ṣallā Allāhu ʿalā sayyidinā Muḥammadin wa-ʿalā ālihi wa-ṣaḥbihi ajmaʿīna.

Here ends The Essence of What the Seeker Cannot Do Without. Praise belongs to God, Lord of the worlds, and may God bless our master Muḥammad and all his family and companions.

Editorial note

The Arabic is based on Maurizio Marconi’s 2023 critical edition of Ibn al-ʿArabī’s Kitāb Kunh mā lā budda li-l-murīd minhu. Spelling and selected vocalizations have been regularized in this reading text; it is not a new critical edition. The principal adopted readings are:

• In the passage on withholding wealth, مُتَّهِمٌ (muttahimun, “one who suspects”) replaces the printed passive muttahamun.
• التَّحَابُبِ (al-taḥābubi, “mutual love”) uses the regular form without the additional internal shadda. عِيَال (ʿiyāl, “dependants”) is given its usual initial kasra.
• The direct address to the soul uses consistent feminine verb forms. يُتَّقَى السَّخَطُ (yuttaqā al-sakhaṭu) agrees with the masculine noun; لَعَلَّكَ تَمُوتُ (laʿallaka tamūtu) has the regular indicative verb.
• In the revelation addressed to the child of Adam, أَرَحْتَ (araḥta, “you have put at ease”) retains the second-person reading printed in the Arabic edition. The English follows that reading.

The transliteration retains grammatical endings and writes the article as al-, including before sun letters. Prefixes are separated by hyphens; initial vowels of words with hamzat al-waṣl are displayed for clarity. Liaison vowels explicitly written in the Arabic are retained. Initial hamza is not marked; medial and final hamza are written ʾ, and ʿayn is written ʿ. This is a scholarly transliteration, rather than a complete guide to connected recitation.

Fuqarāʾ is translated as “the poor”; in this Sufi context, the word may also evoke spiritual poverty and the people of the path.

For a parallel to the opening tradition, see Ṣaḥīḥ al-Bukhārī 7418. That report says “nothing before Him”; Ibn al-ʿArabī’s text here reads “nothing with Him.”