1. Al Makasib : Earnings by Al Muhasibi part 1

الْمَكَاسِبُ وَالْوَرَعُ وَالشُّبْهَةُ

Al-Makāsibu wa-al-Waraʿu wa-al-Shubhatu

Earnings, Scrupulousness, and the Doubtful

الْحَارِثُ بْنُ أَسَدٍ الْمُحَاسِبِيُّ

Al-Ḥārithu bnu ʾAsadin al-Muḥāsibiyyu

Al-Ḥārith ibn Asad al-Muḥāsibī

Source page 117

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ.

Bismi Allāhi al-Raḥmāni al-raḥīmi.

In the name of God, the All-Merciful, the Ever-Merciful.

عَوْنَكَ اللَّهُمَّ.

ʿAwnaka Allāhumma.

Your help, O God!

[مُقَدِّمَةُ الْمُحَاسِبِيِّ]

[Muqaddimatu al-Muḥāsibiyyi]

[Al-Muḥāsibī’s Introduction]

قَالَ أَبُو عَبْدِ الْحَارِثِ بْنِ أَسَدِ بْنِ عَبْدِ اللَّهِ الْمُحَاسِبِيُّ، رَحِمَهُ اللَّهُ:

Qāla ʾAbū ʿAbdi al-Ḥārithi bni ʾAsadi bni ʿAbdi Allāhi al-Muḥāsibiyyu, raḥimahu Allāhu:

Abū ʿAbd al-Ḥārith ibn Asad ibn ʿAbd Allāh al-Muḥāsibī, may God have mercy on him, said [the name is defective as printed]:

الْحَمْدُ لِلَّهِ الْقَاهِرِ بِقُدْرَتِهِ، الظَّاهِرِ بِعِزَّتِهِ، الْغَالِبِ بِجَبَرُوتِهِ، الَّذِي بَدَأَ خَلْقَ مَا خَلَقَ مِنْ غَيْرِ سَبْقٍ، بَلْ هُوَ الْأَوَّلُ قَبْلَ الْأَبَدِ، وَالْآخِرُ إِلَى غَيْرِ أَمَدٍ.

Al-ḥamdu li-llāhi al-qāhiri biqudratihi, al-ẓāhiri biʿizzatihi, al-ghālibi bijabarūtihi, alladhī badaʾa khalqa mā khalaqa min ghayri sabqin, bal huwa al-ʾawwalu qabla al-ʾabadi, wa-al-ʾākhiru ʾilā ghayri ʾamadin.

Praise belongs to God, who subdues by His power, is manifest in His might, and prevails through His sovereignty. He originated everything He created without precedent. He is the First, before eternity, and the Last, without an ending.

الْمُنْشِىءُ لِمَا شَاءَ بِمَشِيئَتِهِ، لِمَا سَبَقَ ذَلِكَ مِنْ عِلْمِهِ، وَاسْتَتَرَ فِي خَفِيِّ غَيْبِهِ، فَكَانَ أَمْرُهُ جَلَّ ثَنَاؤُهُ «إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ» [يس: 82] بِمُحْكَمٍ مِنَ الصَّنْعَةِ، وَإِتْقَانٍ مِنَ الْحِكْمَةِ، بِتَفْصِيلِ عَقَائِدَ أَحْكَمَهَا بِتَدْبِيرِهِ، وَأَجْرَاهَا بِعِلْمِهِ، وَأَبْقَاهَا بِقُدْرَتِهِ، عَلَى مَا أَرَادَ مِنْ ذَلِكَ فِي اخْتِلَافِ الْأَزْمِنَةِ، وَتَقَلُّبِ الدُّهُورِ، لِيَبْدُوَ الْمُغَيَّبُ الْمَعْلُومُ عِنْدَ أَوَانِهِ، وَيَزُولَ الْكَائِنُ الْمَوْقُوتُ لِأَجَلِهِ.

Al-munshiʾu limā shāʾa bimashīʾatihi, limā sabaqa dhālika min ʿilmihi, wa-istatara fī khafiyyi ghaybihi, fa-kāna ʾamruhu jalla thanāʾuhu «ʾidhā ʾarāda shayʾan ʾan yaqūla lahu kun fa-yakūnu» [Yā Sīn: 82] bimuḥkamin mina al-ṣanʿati, wa-ʾitqānin mina al-ḥikmati, bitafṣīli ʿaqāʾida ʾaḥkamahā bitadbīrihi, wa-ʾajrāhā biʿilmihi, wa-ʾabqāhā biqudratihi, ʿalā mā ʾarāda min dhālika fī ikhtilāfi al-ʾazminati, wa-taqallubi al-duhūri, liyabduwa al-mughayyabu al-maʿlūmu ʿinda ʾawānihi, wa-yazūla al-kāʾinu al-mawqūtu li-ʾajalihi.

He brings forth whatever He wills by His will, in accordance with what preceded it in His knowledge and lay concealed in His hidden mystery. Thus He, exalted be His praise, commands: “When He wills a thing, He says to it, ‘Be,’ and it is” [Yā Sīn: 82]. This comes through sure craftsmanship and perfect wisdom, through the detailed ordering of connections [an uncertain rendering of the printed word] that He established by His governance, set in motion by His knowledge, and sustained by His power, as He willed, through changing times and the succession of ages. What is hidden and known [to Him] thus appears at its appointed moment, and what exists for an allotted time passes away at its term.

فَسُبْحَانَهُ مَنْ «بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ» [يس: 83]، وَلَهُ الْحَمْدُ جَلَّ ثَنَاؤُهُ، وَتَقَدَّسَتْ أَسْمَاؤُهُ، عَلَى مَا يَسْتَحِقُّ مِنْ ذَلِكَ عَلَى خَلْقِهِ، وَكَمَا هُوَ أَهْلٌ لِذَلِكَ فِي كِبْرِيَائِهِ، وَعَظَمَتِهِ وَجَلَالِهِ.

Fa-subḥānahu man «biyadihi malakūtu kulli shayʾin wa-ʾilayhi turjaʿūna» [Yā Sīn: 83], wa-lahu al-ḥamdu jalla thanāʾuhu, wa-taqaddasat ʾasmāʾuhu, ʿalā mā yastaḥiqqu min dhālika ʿalā khalqihi, wa-kamā huwa ʾahlun li-dhālika fī kibriyāʾihi, wa-ʿaẓamatihi wa-jalālihi.

Glory, then, be to Him “in whose hand is the dominion of everything, and to whom you will be returned” [Yā Sīn: 83]. Praise belongs to Him, exalted be His praise and holy His names, as He deserves from His creatures and as befits His supreme greatness, majesty, and glory.

وَجَلَّ الْمُخْبِرُ عَنْ نَظَرِ خَلْقِهِ لَمَّا كَانَ عَنِ الْعُقُولِ غَائِبًا، وَعَنِ الْأَوْهَامِ فِي غَيْبِهِ مُحْتَجِبًا، لِيَدُلَّ الْخَلْقَ بِذَلِكَ عَلَى نَفْسِهِ، وَإِلَى إِثْبَاتِ تَوْحِيدِهِ، وَيُنَبِّهَهُمْ بِذَلِكَ عَلَى مَعْرِفَتِهِ، لِيَعْرِفُوهُ بِالْقُدْرَةِ، وَيُفْرِدُوهُ بِالْأَمْرِ كُلِّهِ، وَلِيَعْلَمُوا إِنَّمَا هُوَ إِلَٰهٌ وَاحِدٌ، لَا إِلَٰهَ إِلَّا هُوَ سُبْحَانَهُ.

Wa-jalla al-mukhbiru ʿan naẓari khalqihi lammā kāna ʿani al-ʿuqūli ghāʾiban, wa-ʿani al-ʾawhāmi fī ghaybihi muḥtajiban, liyadulla al-khalqa bi-dhālika ʿalā nafsihi, wa-ʾilā ʾithbāti tawḥīdihi, wa-yunabbihahum bi-dhālika ʿalā maʿrifatihi, liyaʿrifūhu bi-al-qudrati, wa-yufridūhu bi-al-ʾamri kullihi, wa-liyaʿlamū ʾinnamā huwa ʾilāhun wāḥidun, lā ʾilāha ʾillā huwa subḥānahu.

The One who tells [of these things] is exalted beyond His creatures’ sight, being beyond the reach of intellects and veiled from imaginations in His unseen mystery. Through this He directs creation toward Himself and toward affirming His oneness, and awakens them to knowledge of Him, so that they may recognize Him by His power, attribute all command to Him alone, and know that He is only one God. There is no god but Him; glory be to Him.

فَقَالَ جَلَّ ثَنَاؤُهُ فِي مُحْكَمٍ نَاطِقٍ مِنَ التَّنْزِيلِ: «وَلَقَدْ خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِنْ لُغُوبٍ» [ق: 38].

Fa-qāla jalla thanāʾuhu fī muḥkamin nāṭiqin mina al-tanzīli: «wa-laqad khalaqnā al-samāwāti wa-al-ʾarḍa wa-mā baynahumā fī sittati ʾayyāmin wa-mā massanā min lughūbin» [Qāf: 38].

He, exalted be His praise, said in the clear, decisive words of revelation: “We created the heavens, the earth, and all that lies between them in six days, and no weariness touched Us” [Qāf: 38].

وَقَالَ جَلَّ ثَنَاؤُهُ: «قُلْ أَ إِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ وَتَجْعَلُونَ لَهُ أَنْدَادًا ذَلِكَ رَبُّ الْعَالَمِينَ وَجَعَلَ فِيهَا رَوَاسِيَ مِنْ فَوْقِهَا وَبَارَكَ فِيهَا وَقَدَّرَ فِيهَا أَقْوَاتَهَا فِي أَرْبَعَةِ أَيَّامٍ سَوَاءً لِلسَّائِلِينَ.

Wa-qāla jalla thanāʾuhu: «qul ʾa ʾinnakum latakfurūna bi-alladhī khalaqa al-ʾarḍa fī yawmayni wa-tajʿalūna lahu ʾandādan dhālika rabbu al-ʿālamīna wa-jaʿala fīhā rawāsiya min fawqihā wa-bāraka fīhā wa-qaddara fīhā ʾaqwātahā fī ʾarbaʿati ʾayyāmin sawāʾan li-al-sāʾilīna.

He, exalted be His praise, said: “Say: Do you really disbelieve in the One who created the earth in two days, and set up equals to Him? That is the Lord of all worlds. He set firm mountains upon it, blessed it, and apportioned its provisions in four days, equally for those who ask.

Source pages 117–118

ثُمَّ اسْتَوَى إِلَى السَّمَاءِ وَهِيَ دُخَانٌ فَقَالَ لَهَا وَلِلْأَرْضِ ائْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَا أَتَيْنَا طَائِعِينَ.

Thumma istawā ʾilā al-samāʾi wa-hiya dukhānun fa-qāla lahā wa-li-al-ʾarḍi iʾtiyā ṭawʿan ʾaw karhan qālatā ʾataynā ṭāʾiʿīna.

Then He turned to the heaven while it was smoke and said to it and to the earth, ‘Come, willingly or unwillingly.’ They said, ‘We come willingly.’

Source page 118

فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْنِ وَأَوْحَى فِي كُلِّ سَمَاءٍ أَمْرَهَا وَزَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَحِفْظًا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ» [فُصِّلَتْ: 9 - 12].

Fa-qaḍāhunna sabʿa samāwātin fī yawmayni wa-ʾawḥā fī kulli samāʾin ʾamrahā wa-zayyannā al-samāʾa al-dunyā bimaṣābīḥa wa-ḥifẓan dhālika taqdīru al-ʿazīzi al-ʿalīmi» [Fuṣṣilat: 9 - 12].

He completed them as seven heavens in two days and revealed to each heaven its command. We adorned the lowest heaven with lamps and as a protection. That is the determination of the Almighty, the All-Knowing” [Fuṣṣilat: 9–12].

وَقَالَ جَلَّ ثَنَاؤُهُ: «وَهُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا» [ق: 38].

Wa-qāla jalla thanāʾuhu: «wa-huwa alladhī khalaqa al-samāwāti wa-al-ʾarḍa fī sittati ʾayyāmin wa-kāna ʿarshuhu ʿalā al-māʾi liyabluwakum ʾayyukum ʾaḥsanu ʿamalan» [Qāf: 38].

He, exalted be His praise, said: “He is the One who created the heavens and the earth in six days, and His throne was upon the water, to test which of you is best in conduct” [Qāf: 38, as cited in the edition; the passage is Hūd 11:7].

فَأَخْبَرَ جَلَّ ثَنَاؤُهُ عَنْ بَدْءِ خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ، وَمَا فِيهِنَّ مِنْ بَدَائِعِ الصَّنْعَةِ، وَعَجَائِبِ التَّرْكِيبِ، وَاخْتِلَافِ الْأَلْسِنَةِ وَالْأَلْوَانِ الْمُتَشَابِهَةِ، وَالصُّوَرِ الْمُتَبَايِنَةِ، وَافْتِرَاقِ عَظِيمِ مَا أَنْشَأَ جَلَّ ثَنَاؤُهُ، مِنْ جَلِيلِ خَلْقِهِ وَدَقِيقِهِ، وَكَبِيرِهِ وَصَغِيرِهِ.

Fa-ʾakhbara jalla thanāʾuhu ʿan badʾi khalqi al-samāwāti wa-al-ʾarḍi, wa-mā fīhinna min badāʾiʿi al-ṣanʿati, wa-ʿajāʾibi al-tarkībi, wa-ikhtilāfi al-ʾalsinati wa-al-ʾalwāni al-mutashābihati, wa-al-ṣuwari al-mutabāyinati, wa-iftirāqi ʿaẓīmi mā ʾanshaʾa jalla thanāʾuhu, min jalīli khalqihi wa-daqīqihi, wa-kabīrihi wa-ṣaghīrihi.

He, exalted be His praise, told of the beginning of the creation of the heavens and the earth, of the wonders of craftsmanship within them and the marvels of their composition: differing tongues, colors that resemble one another, distinct forms, and the immense diversity of what He, exalted be His praise, brought into being, from the mighty to the minute in His creation, the great and the small.

مِنْ خَلْقِ السَّمَاوَاتِ فِي عَظِيمِ خِلْقَتِهَا، وَارْتِفَاعِ بِنَائِهَا، وَكَثِيفِ أَطْبَاقِهَا، وَثِخَنِ سَمْكِهَا، وَسَعَةِ بَسْطِهَا، مِنْ غَيْرِ عَمَدٍ تَرَاهَا الْعُيُونُ، وَلَا تُدْرِكُهَا الظُّنُونُ.

Min khalqi al-samāwāti fī ʿaẓīmi khilqatihā, wa-irtifāʿi bināʾihā, wa-kathīfi ʾaṭbāqihā, wa-thikhani samkihā, wa-saʿati basṭihā, min ghayri ʿamadin tarāhā al-ʿuyūnu, wa-lā tudrikuhā al-ẓunūnu.

This includes the creation of the heavens, their immense structure, their lofty construction, their dense layers, their great thickness, and their vast expanse, without pillars that eyes can see or conjecture can grasp.

وَمَا فِيهَا مِنْ سَاكِنِيهَا مِنَ الْمَلَائِكَةِ الَّذِينَ لَا يَفْتُرُونَ، تَسْبِيحًا وَتَقْدِيسًا، وَتَهْلِيلًا وَتَعْظِيمًا، وَسُجُودًا وَرُكُوعًا، عَلَى مَا اسْتُعْبِدُوا بِهِ مِنْ فُنُونِ الْعِبَادَةِ، وَدَائِمِ سَرْمَدِ الْخِدْمَةِ.

Wa-mā fīhā min sākinīhā mina al-malāʾikati alladhīna lā yafturūna, tasbīḥan wa-taqdīsan, wa-tahlīlan wa-taʿẓīman, wa-sujūdan wa-rukūʿan, ʿalā mā ustuʿbidū bihi min funūni al-ʿibādati, wa-dāʾimi sarmadi al-khidmati.

And it includes the angels who dwell within them, never flagging in glorification and sanctification, in declaring His oneness and magnifying Him, in prostration and bowing, according to the forms of worship and the unceasing, everlasting service laid upon them.

وَكَذَلِكَ الْأَرَضُونَ بِمَا فِيهَا مِنْ وَحْشِيِّهَا وَإِنْسِيِّهَا، وَرَوَاسِي جِبَالِهَا، وَعَمِيقِ بِحَارِهَا وَبَرِّهَا، وَطَيْرِهَا وَهَوَامِّهَا، بِاخْتِلَافِ اللُّغَاتِ الْمُعَبِّرَةِ لِكُلِّ صِنْفٍ عَنْ مُرَادٍ مَعْقُولٍ عِنْدَ جِنْسِهِ، مَجْهُولٍ عِنْدَ ضِدِّهِ، مِنْ مُعْجَمِ الْأَلْسِنَةِ وَمُعْرِبِهَا، بِمَقَادِيرَ مُفَوَّضَةٍ، وَأَرْزَاقٍ مُقَدَّرَةٍ، وَأَقْوَاتٍ مُقَسَّطَةٍ، وَآجَالٍ مُؤَجَّلَةٍ.

Wa-ka-dhālika al-ʾaraḍūna bimā fīhā min waḥshiyyihā wa-ʾinsiyyihā, wa-rawāsī jibālihā, wa-ʿamīqi biḥārihā wa-barrihā, wa-ṭayrihā wa-hawāmmihā, bi-ikhtilāfi al-lughāti al-muʿabbirati likulli ṣinfin ʿan murādin maʿqūlin ʿinda jinsihi, majhūlin ʿinda ḍiddihi, min muʿjami al-ʾalsinati wa-muʿribihā, bimaqādīra mufawwaḍatin, wa-ʾarzāqin muqaddaratin, wa-ʾaqwātin muqassaṭatin, wa-ʾājālin muʾajjalatin.

So too the earths, with their wild and tame creatures, their firmly rooted mountains, deep seas and dry land, birds and creeping creatures. Their various languages express to each kind an intended meaning understood by its own kind and unknown to another, whether their tongues are inarticulate or articulate. All have assigned measures, determined livelihoods, apportioned sustenance, and appointed terms.

أَحَاطَ بِذَلِكَ كُلِّهِ جَلَّ ثَنَاؤُهُ عِلْمًا، وَأَحْصَاهُ عَدَدًا، فَلَنْ يَتَأَخَّرَ شَيْءٌ، مِنْهَا عَنْ وَقْتِهِ، وَلَمْ يَنْقُصْ شَيْئًا مِنْهَا مِنْ رِزْقِهِ، ثُمَّ دَعَاهُمْ جَلَّ ثَنَاؤُهُ إِلَى النَّظَرِ فِي عَجَائِبِ مَا خَلَقَ، فَقَالَ جَلَّ وَعَزَّ: «أَ وَلَمْ يَنْظُرُوا فِي مَلَكُوتِ السَّمَاوَاتِ وَالْأَرْضِ وَمَا خَلَقَ اللَّهُ مِنْ شَيْءٍ وَأَنْ عَسَى أَنْ يَكُونَ قَدِ اقْتَرَبَ أَجَلُهُمْ» [الْأَعْرَافِ: 185].

ʾAḥāṭa bi-dhālika kullihi jalla thanāʾuhu ʿilman, wa-ʾaḥṣāhu ʿadadan, fa-lan yataʾakhkhara shayʾun, minhā ʿan waqtihi, wa-lam yanquṣ shayʾan minhā min rizqihi, thumma daʿāhum jalla thanāʾuhu ʾilā al-naẓari fī ʿajāʾibi mā khalaqa, fa-qāla jalla wa-ʿazza: «ʾa wa-lam yanẓurū fī malakūti al-samāwāti wa-al-ʾarḍi wa-mā khalaqa Allāhu min shayʾin wa-ʾan ʿasā ʾan yakūna qadi iqtaraba ʾajaluhum» [al-ʾAʿrāfi: 185].

He, exalted be His praise, encompasses all this in His knowledge, and He has counted it all. Nothing among these things will come after its appointed time, and He has not diminished the provision of anything among them. Then He, exalted be His praise, called them to contemplate the wonders He created, saying, glorious and mighty is He: “Have they not looked into the dominion of the heavens and the earth, at whatever God has created, and considered that perhaps their appointed term has drawn near?” [Al-Aʿrāf: 185].

وَقَالَ جَلَّ وَعَزَّ: «إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآيَاتٍ لِأُولِي الْأَلْبَابِ» [آلِ عِمْرَانَ: 190].

Wa-qāla jalla wa-ʿazza: «ʾinna fī khalqi al-samāwāti wa-al-ʾarḍi wa-ikhtilāfi al-layli wa-al-nahāri laʾāyātin li-ʾūlī al-ʾalbābi» [ʾĀli ʿImrāna: 190].

He, glorious and mighty is He, said: “In the creation of the heavens and the earth and the alternation of night and day are signs for people of understanding” [Āl ʿImrān: 190].

حُسْنُ دَلَالَةٍ مِنْهُ سُبْحَانَهُ لَهُمْ عَلَى النَّظَرِ فِي آيَاتِهِ، وَالْفِكْرِ فِي عَجَائِبِ صُنْعِهِ، وَفِي ذَلِكَ سَبِيلٌ لَهُمْ إِلَى مَعْرِفَتِهِ، وَإِلَى الْعِلْمِ بِأَنَّهُ الْخَالِقُ الرَّازِقُ، لَا إِلَٰهَ إِلَّا هُوَ، الْوَاحِدُ سُبْحَانَهُ، وَأَنَّ مَنْ دُونَهُ لَهُ خَلْقٌ، وَأَنَّ الْخَلْقَ كُلَّهُمْ مَأْلُوهُونَ مُسْتَعْبَدُونَ، لَا يَمْلِكُونَ لِأَنْفُسِهِمْ نَفْعًا وَلَا ضَرًّا، وَلَا يَمْلِكُونَ مَوْتًا وَلَا حَيَاةً وَلَا نُشُورًا.

Ḥusnu dalālatin minhu subḥānahu lahum ʿalā al-naẓari fī ʾāyātihi, wa-al-fikri fī ʿajāʾibi ṣunʿihi, wa-fī dhālika sabīlun lahum ʾilā maʿrifatihi, wa-ʾilā al-ʿilmi bi-ʾannahu al-khāliqu al-rāziqu, lā ʾilāha ʾillā huwa, al-wāḥidu subḥānahu, wa-ʾanna man dūnahu lahu khalqun, wa-ʾanna al-khalqa kullahum maʾlūhūna mustaʿbadūna, lā yamlikūna li-ʾanfusihim nafʿan wa-lā ḍarran, wa-lā yamlikūna mawtan wa-lā ḥayātan wa-lā nushūran.

This is gracious guidance from Him, glory be to Him, directing them to examine His signs and reflect on the wonders of His workmanship. In this they have a path toward knowing Him and knowing that He is the Creator and Provider. There is no god but Him, the One; glory be to Him. Everything besides Him is His creation. All creatures are subject to Him as their God and bound to His service. They have no power to bring themselves benefit or harm, and no power over death, life, or resurrection.

Source page 119

ثُمَّ دَعَاهُمْ بَعْدَ ذَلِكَ إِلَى النَّظَرِ فِي أَنْفُسِهِمْ، فَقَالَ جَلَّ وَعَزَّ: «فَلْيَنْظُرِ الْإِنْسَانُ مِمَّ خُلِقَ خُلِقَ مِنْ مَاءٍ دَافِقٍ يَخْرُجُ مِنْ بَيْنِ الصُّلْبِ وَالتَّرَائِبِ إِنَّهُ عَلَى رَجْعِهِ لَقَادِرٌ» [الطَّارِقِ: 5].

Thumma daʿāhum baʿda dhālika ʾilā al-naẓari fī ʾanfusihim, fa-qāla jalla wa-ʿazza: «fa-l-yanẓuri al-ʾinsānu mimma khuliqa khuliqa min māʾin dāfiqin yakhruju min bayni al-ṣulbi wa-al-tarāʾibi ʾinnahu ʿalā rajʿihi laqādirun» [al-Ṭāriqi: 5].

Then He called them to examine themselves, saying, glorious and mighty is He: “Let the human being consider from what he was created. He was created from a gushing fluid, issuing from between the backbone and the ribs. He is certainly able to bring him back” [Al-Ṭāriq: 5; the quotation continues through verse 8].

وَقَالَ سُبْحَانَهُ: «الَّذِي أَحْسَنَ كُلَّ شَيْءٍ خَلَقَهُ وَبَدَأَ خَلْقَ الْإِنْسَانِ مِنْ طِينٍ ثُمَّ جَعَلَ نَسْلَهُ مِنْ سُلَالَةٍ مِنْ مَاءٍ مَهِينٍ ثُمَّ سَوَّاهُ وَنَفَخَ فِيهِ مِنْ رُوحِهِ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ قَلِيلًا مَا تَشْكُرُونَ» [السَّجْدَةِ: 7 - 9].

Wa-qāla subḥānahu: «alladhī ʾaḥsana kulla shayʾin khalaqahu wa-badaʾa khalqa al-ʾinsāni min ṭīnin thumma jaʿala naslahu min sulālatin min māʾin mahīnin thumma sawwāhu wa-nafakha fīhi min rūḥihi wa-jaʿala lakumu al-samʿa wa-al-ʾabṣāra wa-al-ʾafʾidata qalīlan mā tashkurūna» [al-Sajdati: 7 - 9].

He, glory be to Him, said: “The One who made everything He created good, and began the creation of the human being from clay. Then He made his descendants from an extract of lowly fluid. Then He fashioned him, breathed into him of His spirit, and gave you hearing, sight, and hearts. How little you give thanks!” [Al-Sajda: 7–9].

وَقَالَ سُبْحَانَهُ: «يَا أَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي رَيْبٍ مِنَ الْبَعْثِ فَإِنَّا خَلَقْنَاكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِنْ مُضْغَةٍ مُخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ لِنُبَيِّنَ لَكُمْ وَنُقِرُّ فِي الْأَرْحَامِ مَا نَشَاءُ إِلَى أَجَلٍ مُسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ وَمِنْكُمْ مَنْ يُتَوَفَّى وَمِنْكُمْ مَنْ يُرَدُّ إِلَى أَرْذَلِ الْعُمُرِ» [الْحَجِّ: 5].

Wa-qāla subḥānahu: «yā ʾayyuhā al-nāsu ʾin kuntum fī raybin mina al-baʿthi fa-ʾinnā khalaqnākum min turābin thumma min nuṭfatin thumma min ʿalaqatin thumma min muḍghatin mukhallaqatin wa-ghayri mukhallaqatin linubayyina lakum wa-nuqirru fī al-ʾarḥāmi mā nashāʾu ʾilā ʾajalin musamman thumma nukhrijukum ṭiflan thumma litablughū ʾashuddakum wa-minkum man yutawaffā wa-minkum man yuraddu ʾilā ʾardhali al-ʿumuri» [al-Ḥajji: 5].

He, glory be to Him, said: “People, if you are in doubt about the resurrection, We created you from dust, then from a drop, then from a clinging clot, then from a morsel of flesh, formed and unformed, so that We might make things clear to you. We settle in the wombs whatever We will until an appointed term. Then We bring you forth as infants, then [nurture you] so that you may reach maturity. Some of you die, and some are returned to the frailest age” [Al-Ḥajj: 5].

فَبَيَّنَ جَلَّ جَلَالُهُ بَدْءَ خَلْقِ الْإِنْسَانِ، بِمُحْكَمٍ مِنَ الْبَيَانِ، لِيَعْلَمُوا بِذَلِكَ كَيْفَ أَنْشَأَهُمْ وَعَلَى أَيَّةِ هَيْئَةٍ هَيَّأَهُمْ، لِيَعْتَرِفُوا بِالْعَجْزِ، وَيُقِرُّوا بِالضَّعْفِ، وَيُفْرِدُوهُ جَلَّ ثَنَاؤُهُ بِالْأَمْرِ، حَتَّى تَكُونَ لَهُمْ مَعْرِفَةُ أَنْفُسِهِمْ دَلِيلًا عَلَى خَالِقِهِمْ، وَسَبَبًا إِلَى مَعْرِفَةِ صَانِعِهِمْ.

Fa-bayyana jalla jalāluhu badʾa khalqi al-ʾinsāni, bimuḥkamin mina al-bayāni, liyaʿlamū bi-dhālika kayfa ʾanshaʾahum wa-ʿalā ʾayyati hayʾatin hayyaʾahum, liyaʿtarifū bi-al-ʿajzi, wa-yuqirrū bi-al-ḍaʿfi, wa-yufridūhu jalla thanāʾuhu bi-al-ʾamri, ḥattā takūna lahum maʿrifatu ʾanfusihim dalīlan ʿalā khāliqihim, wa-sababan ʾilā maʿrifati ṣāniʿihim.

He, exalted be His majesty, explained the beginning of human creation with decisive clarity, so that they might know how He brought them into being and in what form He fashioned them. They would thus acknowledge their incapacity, admit their weakness, and attribute all command to Him, exalted be His praise, alone, until their knowledge of themselves became evidence of their Creator and a means of knowing their Maker.

وَأَعْلَمَهُمْ جَلَّ ثَنَاؤُهُ أَنَّهُ بَدَأَ خَلْقَ الْإِنْسَانِ مِنْ طِينٍ، وَمِنْ سُلَالَةٍ مِنْ مَاءٍ مَهِينٍ. خَلْقًا ضَعِيفًا فِي أَصْلِهِ، ثُمَّ قَلِيلًا فِي عَيْنِهِ، حَقِيرًا فِي رُؤْيَتِهِ.

Wa-ʾaʿlamahum jalla thanāʾuhu ʾannahu badaʾa khalqa al-ʾinsāni min ṭīnin, wa-min sulālatin min māʾin mahīnin. Khalqan ḍaʿīfan fī ʾaṣlihi, thumma qalīlan fī ʿaynihi, ḥaqīran fī ruʾyatihi.

He, exalted be His praise, informed them that He began human creation from clay and from an extract of lowly fluid: a creature weak in its origin, tiny in its substance, and insignificant to behold.

ثُمَّ نَقَلَهُ جَلَّ جَلَالُهُ وَثَنَاؤُهُ بَعْدَ هَذِهِ الْمَهَانَةِ، إِلَى أَنْ صَيَّرَهُ عَلَقَةً يُعَافُ عَنْ رُؤْيَتِهَا، وَيُتَنَزَّهُ عَنْ لَمْسِهَا. ثُمَّ صَيَّرَهُ مُضْغَةً مَنْقُولَةً عَنْ بَدْءِ خَلْقِهَا، ثُمَّ نَقَلَهَا عَنْ هَيْئَةِ الْمُضْغَةِ، فَصَيَّرَهَا بِحُكْمِ تَدْبِيرِهِ، وَخَفِيِّ تَقْدِيرِهِ عَظْمًا، ثُمَّ كَسَاهُ تَعَالَى لَحْمًا.

Thumma naqalahu jalla jalāluhu wa-thanāʾuhu baʿda hādhihi al-mahānati, ʾilā ʾan ṣayyarahu ʿalaqatan yuʿāfu ʿan ruʾyatihā, wa-yutanazzahu ʿan lamsihā. Thumma ṣayyarahu muḍghatan manqūlatan ʿan badʾi khalqihā, thumma naqalahā ʿan hayʾati al-muḍghati, fa-ṣayyarahā biḥukmi tadbīrihi, wa-khafiyyi taqdīrihi ʿaẓman, thumma kasāhu taʿālā laḥman.

Then, after this lowliness, He, exalted be His majesty and praise, transformed it, into a clinging clot that one recoils from seeing and avoids touching. Then He made it a morsel of flesh, changed from its original formation. He transformed it again from the form of that morsel, making it bone through the rule of His governance and His hidden determination. Then He, exalted is He, clothed it in flesh.

ثُمَّ صَوَّرَهُ بِأَحْسَنِ صُورَةٍ، فَشَقَّ سَمْعَهُ وَبَصَرَهُ، وَجَعَلَهُ بِإِنْفَاذِهِ لِمَا خَلَقَ مِنْهُ مُتَّصِلًا مَوْصُولًا، ذَا لِسَانٍ وَشَفَتَيْنِ، وَيَدَيْنِ وَرِجْلَيْنِ. ثُمَّ نَفَخَ فِيهِ مِنْ رُوحِهِ، ثُمَّ جَعَلَ الْأَرْحَامَ لَهُ مَسْكَنًا، وَالْبَطْنَ لَهُ مَنْزِلًا، حَيْثُ لَا تُدْرِكُهُ الْعُيُونُ فَتَصِفَ كَيْفِيَّتَهُ فِيهَا، فِي ظُلَمِ الْأَرْحَامِ، وَمَكْنُونِ الْأَحْشَاءِ، وَمَا اضْطَمَّتْ عَلَيْهِ جَوَانِحُ الْبَطْنِ.

Thumma ṣawwarahu bi-ʾaḥsani ṣūratin, fa-shaqqa samʿahu wa-baṣarahu, wa-jaʿalahu bi-ʾinfādhihi limā khalaqa minhu muttaṣilan mawṣūlan, dhā lisānin wa-shafatayni, wa-yadayni wa-rijlayni. Thumma nafakha fīhi min rūḥihi, thumma jaʿala al-ʾarḥāma lahu maskanan, wa-al-baṭna lahu manzilan, ḥaythu lā tudrikuhu al-ʿuyūnu fa-taṣifa kayfiyyatahu fīhā, fī ẓulami al-ʾarḥāmi, wa-maknūni al-ʾaḥshāʾi, wa-mā iḍṭammat ʿalayhi jawāniḥu al-baṭni.

Then He gave it the finest form, opening its hearing and sight, and by carrying through His work upon what He created it from, made it a connected, joined whole, with a tongue, two lips, two hands, and two feet. Then He breathed into it of His spirit and made the wombs its dwelling and the belly its home, where eyes cannot reach it to describe its condition: in the darkness of the wombs, the concealment of the inward parts, and what the belly’s enclosing sides hold within.

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وَسَاقَ إِلَيْهِ فِي خَفِىِّ مَكَانِهِ الرِّزْقَ، وَأَدَّى إِلَيْهِ عَلَى غَامِضِ مَوْضِعِهِ الْغِذَاءَ، وَحَفِظَهُ مِنَ الْآفَاتِ، وَدَفَعَ عَنْهُ الْمَكْرُوهَاتِ، حَيْثُ لَا يَمْلِكُ ذَلِكَ الْآبَاءُ وَالْأُمَّهَاتُ، لِيَبْلُغَ سَابِقُ الْعِلْمِ فِيهِ، وَيَجْرِيَ قَدِيمُ الْحُكْمِ عَلَيْهِ. ثُمَّ نَقَلَهُ جَلَّ وَعَزَّ مِنْ هَذِهِ الْحَالِ، إِلَى دَارِ الزَّوَالِ، بَعْدَ أَنْ كَتَبَ لَهُ عَمَلَهُ، وَضَرَبَ لَهُ أَجَلَهُ، وَقَسَمَ لَهُ رِزْقَهُ.

Wa-sāqa ʾilayhi fī khafiyyi makānihi al-rizqa, wa-ʾaddā ʾilayhi ʿalā ghāmiḍi mawḍiʿihi al-ghidhāʾa, wa-ḥafiẓahu mina al-ʾāfāti, wa-dafaʿa ʿanhu al-makrūhāti, ḥaythu lā yamliku dhālika al-ʾābāʾu wa-al-ʾummahātu, liyablugha sābiqu al-ʿilmi fīhi, wa-yajriya qadīmu al-ḥukmi ʿalayhi. Thumma naqalahu jalla wa-ʿazza min hādhihi al-ḥāli, ʾilā dāri al-zawāli, baʿda ʾan kataba lahu ʿamalahu, wa-ḍaraba lahu ʾajalahu, wa-qasama lahu rizqahu.

He brought it provision in its hidden place and delivered nourishment to it in its obscure location. He protected it from afflictions and warded off harmful things where fathers and mothers had no power to do so, so that His prior knowledge concerning it would be fulfilled and His eternal decree take effect upon it. Then He, glorious and mighty is He, moved it, from this state into the abode of passing away, after recording its deeds, fixing its term, and apportioning its livelihood.

فَسُبْحَانَ مَنْ تَقَدَّمَ عِلْمُهُ بِمَا الْخَلْقُ عَامِلُونَ، وَإِلَى مَا هُمْ إِلَيْهِ صَائِرُونَ، سُبْحَانَهُ مِنْ حَكِيمٍ عَلِيمٍ، لَا شَرِيكَ لَهُ فِي مُلْكِهِ، وَلَا مُقَاوِمَ لَهُ فِي عِزِّهِ، وَلَا مَانِعَ لَهُ فِي أَمْرِهِ، الْفَرْدِ الْمُتَفَرِّدِ بِالْأَمْرِ كُلِّهِ، جَلَّ ثَنَاؤُهُ الْمَلِكِ الْخَبِيرِ، الْعَالِمِ الْقَدِيرِ.

Fa-subḥāna man taqaddama ʿilmuhu bimā al-khalqu ʿāmilūna, wa-ʾilā mā hum ʾilayhi ṣāʾirūna, subḥānahu min Ḥakīmin ʿalīmin, lā sharīka lahu fī mulkihi, wa-lā muqāwima lahu fī ʿizzihi, wa-lā māniʿa lahu fī ʾamrihi, al-fardi al-mutafarridi bi-al-ʾamri kullihi, jalla thanāʾuhu al-maliki al-khabīri, al-ʿālimi al-qadīri.

Glory be to the One whose knowledge preceded all that creatures would do and all they would come to. Glory be to Him, wise and knowing! He has no partner in His dominion, no rival to His might, and none who can hinder His command. He, exalted be His praise, is the Unique, alone in all command, the Sovereign, the All-Aware, the Knowing, the All-Powerful.

الَّذِي بِفَضْلِهِ دَلَّ الْخَلْقَ عَلَى نَفْسِهِ، وَبِكَرَمِهِ دَعَاهُمْ إِلَى عِبَادَتِهِ، وَبِرَأْفَتِهِ خَوَّفَهُمْ مِنْ عُقُوبَتِهِ، الْغَنِيِّ عَنْ عِبَادَةِ الْعَالَمِينَ، وَعَنْ طَاعَةِ الْمُطِيعِينَ، الَّذِي عَطَفَ بِرَأْفَتِهِ عَلَى الْخَلْقِ، وَدَعَاهُمْ إِلَى عِبَادَتِهِ لِيُثِيبَهُمْ عَلَى ذَلِكَ بِعَطِيَّتِهِ، وَيُكْرِمَهُمْ بِالْمُوَافَقَةِ لِجَنَّتِهِ.

Alladhī bifaḍlihi dalla al-khalqa ʿalā nafsihi, wa-bikaramihi daʿāhum ʾilā ʿibādatihi, wa-biraʾfatihi khawwafahum min ʿuqūbatihi, al-ghaniyyi ʿan ʿibādati al-ʿālamīna, wa-ʿan ṭāʿati al-muṭīʿīna, alladhī ʿaṭafa biraʾfatihi ʿalā al-khalqi, wa-daʿāhum ʾilā ʿibādatihi liyuthībahum ʿalā dhālika biʿaṭiyyatihi, wa-yukrimahum bi-al-muwāfaqati lijannatihi.

By His grace He directed creatures toward Himself; in His generosity He called them to worship Him; in His compassion He warned them of His punishment. He has no need of the worship of all worlds or the obedience of the obedient. In His compassion He turned kindly toward creation and called them to His worship so that He might reward them with His gifts and honor them with fitness for His Garden [the final expression is unusual in the printed text].

سُبْحَانَهُ وَبِحَمْدِهِ، فَقَدْ عَلِمَ جَلَّ ثَنَاؤُهُ أَنَّ جَوَامِعَ عُقُولِ الْخَلْقِ مِنْ أَصْلِ سَمَاوَاتِهِ وَأَرْضِهِ، وَمَنَافِعَ نِهَايَاتِ صِفَاتِ أَلْسِنَتِهِمْ، وَغَايَاتِ عَقَائِدِ مُحْكَمِ مَعْرِفَتِهِمْ لَوْ جُعِلَتْ فِي عَبْدٍ وَاحِدٍ مِنْ عَبِيدِهِ، ثُمَّ مُثِّلَ عَطَاءُ ذَلِكَ الْعَبْدِ فِي سَائِرِ خَلْقِهِ، ثُمَّ أُضْعِفُوا وَأُضْعِفَ لَهُمُ الْعَطِيَّةُ، وَقُسِمَ ذَلِكَ بَيْنَهُمْ بِالسَّوِيَّةِ.

Subḥānahu wa-biḥamdihi, fa-qad ʿalima jalla thanāʾuhu ʾanna jawāmiʿa ʿuqūli al-khalqi min ʾaṣli samāwātihi wa-ʾarḍihi, wa-manāfiʿa nihāyāti ṣifāti ʾalsinatihim, wa-ghāyāti ʿaqāʾidi muḥkami maʿrifatihim law juʿilat fī ʿabdin wāḥidin min ʿabīdihi, thumma muththila ʿaṭāʾu dhālika al-ʿabdi fī sāʾiri khalqihi, thumma ʾuḍʿifū wa-ʾuḍʿifa lahumu al-ʿaṭiyyatu, wa-qusima dhālika baynahum bi-al-sawiyyati.

Glory and praise be to Him! He, exalted be His praise, knows that even if the combined intellects of creation throughout the origin of His heavens and earth, the utmost benefit of their tongues’ descriptions, and the furthest convictions of their assured knowledge were placed in a single servant of His; if that servant’s gift were then reproduced throughout the rest of His creation; if they were multiplied and their gift multiplied, and all this were divided equally among them [the printed phrasing is difficult here];

ثُمَّ أُدِيمَ ذَلِكَ لَهُمْ عَطَاءً وَعَدَدًا كَأَسْرَعِ مَا أَدْرَكَتْهُ الصِّفَةُ، فِي دَائِمِ أَبَدِ الْأَبَدِ، عَلَى بَقَاءِ الْخُلْدِ، الَّذِي لَيْسَ لَهُ أَمَدٌ، ثُمَّ أُوقِفُوا لِيَبْلُغُوا بِذَلِكَ مَا يَجِبُ لَهُ لَعَجَزُوا عَنِ الْقِيَامِ بِذَلِكَ، وَلَرَجَعُوا إِلَيْهِ بِالصِّغَرِ مُقِرِّينَ، وَبِالْعَجْزِ مُعْتَرِفِينَ.

Thumma ʾudīma dhālika lahum ʿaṭāʾan wa-ʿadadan kaʾasraʿi mā ʾadrakat-hu al-ṣifatu, fī dāʾimi ʾabadi al-ʾabadi, ʿalā baqāʾi al-khuldi, alladhī laysa lahu ʾamadun, thumma ʾūqifū liyablughū bi-dhālika mā yajibu lahu laʿajazū ʿani al-qiyāmi bi-dhālika, wa-larajaʿū ʾilayhi bi-al-ṣighari muqirrīna, wa-bi-al-ʿajzi muʿtarifīna.

and if this continued for them in gift and number as swiftly as any description could convey, throughout unceasing eternity, in everlasting permanence without end; and if they were then brought to a halt to use it all to fulfill what is due to Him, they would still be incapable of doing so. They would return to Him acknowledging their littleness and confessing their inability.

فَسُبْحَانَ مَنْ هَذِهِ صِفَتُهُ عَلَى قَدْرِ إِدْرَاكِ مَا بَلَغَتِ الْعُقُولُ، وَأَوْمَتْ إِلَيْهِ الْمَعْرِفَةُ، فَكَيْفَ بِمَا غَابَ عَنِ الْخَلْقِ مِنَ الْعِلْمِ بِصِفَاتِهِ، سُبْحَانَهُ. وَإِنَّمَا بَلَغَتْ لَهُمْ عَظَمَتُهُ، وَأَدْرَكَتْ أَيْدِي الظَّفَرِ مِنْهُمْ بِهَيْبَتِهِ، عَلَى قَدْرِ الْخَلْقِ، وَمَا تَحْتَمِلُ مِنْ ذَلِكَ عُقُولُهُمْ، وَتَقُومُ لَهُ أَرْوَاحُهُمْ، وَتَنْهَضُ بِهِ أَبْدَانُهُمْ.

Fa-subḥāna man hādhihi ṣifatuhu ʿalā qadri ʾidrāki mā balaghati al-ʿuqūlu, wa-ʾawmat ʾilayhi al-maʿrifatu, fa-kayfa bimā ghāba ʿani al-khalqi mina al-ʿilmi biṣifātihi, subḥānahu. Wa-ʾinnamā balaghat lahum ʿaẓamatuhu, wa-ʾadrakat ʾaydī al-ẓafari minhum bihaybatihi, ʿalā qadri al-khalqi, wa-mā taḥtamilu min dhālika ʿuqūluhum, wa-taqūmu lahu ʾarwāḥuhum, wa-tanhaḍu bihi ʾabdānuhum.

Glory be to the One whose attributes are thus described within the limits of what intellects attain and knowledge can indicate. What, then, of the knowledge of His attributes that remains hidden from creation? Glory be to Him. His greatness reaches them, and their grasp attains His awe, only in proportion to their created capacity: what their intellects can bear, their spirits sustain, and their bodies carry.

وَلَوْ كَشَفَ سُبْحَانَهُ عَنْ بَعْضِ مَا سَتَرَهُ عَنْهُمْ لَسَاخَتْ بِذَلِكَ أَرْضُهُ، وَلَتَمَزَّقَتْ سَمَاوَاتُهُ، وَلَتَلِفَ سَائِرُ خَلْقِهِ، فَسُبْحَانَ الْحَكِيمِ الْخَبِيرِ، الَّذِي لَطَفَ بِخَلْقِهِ بِمَا سَتَرَ عَنْهُمْ مِنْ أَمْرِهِ، وَرَحِمَهُمْ بِمَا غَيَّبَ عَنْهُمْ مِنْ قُدْرَتِهِ، لِيَتِمَّ أَمْرُهُ فِي خَلْقِهِ، وَتَنْفُذَ مَشِيئَتُهُ عَلَيْهِمْ، وَيَمْضِيَ قَدِيمُ عِلْمِهِ فِيهِمْ.

Wa-law kashafa subḥānahu ʿan baʿḍi mā satarahu ʿanhum lasākhat bi-dhālika ʾarḍuhu, wa-latamazzaqat samāwātuhu, wa-latalifa sāʾiru khalqihi, fa-subḥāna al-Ḥakīmi al-khabīri, alladhī laṭafa bikhalqihi bimā satara ʿanhum min ʾamrihi, wa-raḥimahum bimā ghayyaba ʿanhum min qudratihi, liyatimma ʾamruhu fī khalqihi, wa-tanfudha mashīʾatuhu ʿalayhim, wa-yamḍiya qadīmu ʿilmihi fīhim.

If He, glory be to Him, unveiled even part of what He has concealed from them, His earth would sink, His heavens would be torn apart, and all His other creatures would perish. Glory be to the Wise, the All-Aware, who has treated His creatures gently through what He concealed of His reality and shown them mercy through what He hid of His power, so that His command concerning creation might be fulfilled, His will take effect upon them, and His eternal knowledge be realized in them.

Source pages 120–121

فَكَانَ مِمَّا دَبَّرَهُمْ بِهِ الْحَكِيمُ سُبْحَانَهُ أَنْ جَعَلَهُمْ أَجْسَادًا لَا تَقُومُ إِلَّا بِالْأَغْذِيَةِ، وَلَا يَدُومُ بَقَاؤُهَا إِلَّا بِالْأَطْعِمَةِ، فَضَرَبَ الْآجَالَ، وَقَسَمَ الْأَرْزَاقَ، وَخَتَمَ أَمْرَ الدُّنْيَا بِالْفَنَاءِ، فَقَالَ جَلَّ ثَنَاؤُهُ: «نَحْنُ قَسَمْنَا بَيْنَهُمْ مَعِيشَتَهُمْ فِي الْحَيَاةِ الدُّنْيَا وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ» [الزُّخْرُفِ: 32].

Fa-kāna mimmā dabbarahum bihi al-Ḥakīmu subḥānahu ʾan jaʿalahum ʾajsādan lā taqūmu ʾillā bi-al-ʾaghdhiyati, wa-lā yadūmu baqāʾuhā ʾillā bi-al-ʾaṭʿimati, fa-ḍaraba al-ʾājāla, wa-qasama al-ʾarzāqa, wa-khatama ʾamra al-dunyā bi-al-fanāʾi, fa-qāla jalla thanāʾuhu: «naḥnu qasamnā baynahum maʿīshatahum fī al-ḥayāti al-dunyā wa-rafaʿnā baʿḍahum fawqa baʿḍin darajātin» [al-Zukhrufi: 32].

Among the ways the Wise One, glory be to Him, ordered their affairs, was that He made them bodies sustained only by nourishment, whose existence continues only through food. He fixed their terms, apportioned their livelihoods, and set extinction as the end of this world’s affairs. He, exalted be His praise, said: “We apportioned their livelihood among them in the life of this world, and raised some of them above others in rank” [Al-Zukhruf: 32].

Source page 121

وَقَالَ تَعَالَى: «اللَّهُ الَّذِي خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ» [الرُّومِ: 40].

Wa-qāla taʿālā: «Allāhu alladhī khalaqakum thumma razaqakum thumma yumītukum thumma yuḥyīkum» [al-Rūmi: 40].

He, exalted is He, said: “God is the One who created you, then provided for you, then causes you to die, then brings you to life” [Al-Rūm: 40].

وَقَالَ تَعَالَى: «وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا كُلٌّ فِي كِتَابٍ مُبِينٍ» [هُودٍ: 6].

Wa-qāla taʿālā: «wa-mā min dābbatin fī al-ʾarḍi ʾillā ʿalā Allāhi rizquhā wa-yaʿlamu mustaqarrahā wa-mustawdaʿahā kullun fī kitābin mubīnin» [Hūdin: 6].

He, exalted is He, said: “There is no creature on earth whose provision does not rest with God. He knows its settled dwelling and its place of keeping. All is in a clear record” [Hūd: 6].

وَقَالَ سُبْحَانَهُ: «وَكَأَيِّنْ مِنْ دَابَّةٍ لَا تَحْمِلُ رِزْقَهَا اللَّهُ يَرْزُقُهَا وَإِيَّاكُمْ» [الْعَنْكَبُوتِ: 60].

Wa-qāla subḥānahu: «wa-kaʾayyin min dābbatin lā taḥmilu rizqahā Allāhu yarzuquhā wa-ʾiyyākum» [al-ʿAnkabūti: 60].

He, glory be to Him, said: “How many a creature carries no provision of its own! God provides for it and for you” [Al-ʿAnkabūt: 60].

وَقَالَ عَزَّ وَجَلَّ: «وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ فَوَ رَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِثْلَ مَا أَنَّكُمْ تَنْطِقُونَ» [الذَّارِيَاتِ: 22 - 23].

Wa-qāla ʿazza wa-jalla: «wa-fī al-samāʾi rizqukum wa-mā tūʿadūna fa-wa rabbi al-samāʾi wa-al-ʾarḍi ʾinnahu laḥaqqun mithla mā ʾannakum tanṭiqūna» [al-Dhāriyāti: 22 - 23].

He, mighty and exalted, said: “In heaven are your provision and what you are promised. By the Lord of heaven and earth, it is indeed true, just as surely as you speak” [Al-Dhāriyāt: 22–23].

فَأَخْبَرَ جَلَّ ثَنَاؤُهُ بِقِسْمَةِ الرِّزْقِ بَيْنَ خَلْقِهِ، وَتَوَلِّيهِ ذَلِكَ فِي مَوَاضِعَ مِنْ كِتَابِهِ، جَلَّ وَعَزَّ كَثِيرَةٍ، ثُمَّ دَعَا الْخَلْقَ - سُبْحَانَهُ - إِلَى التَّوَكُّلِ عَلَيْهِ، بَعْدَ أَنْ أَعْلَمَهُمْ بِكَفَالَتِهِ لَهُمْ، وَتَقْسِيمِهِ بَيْنَهُمْ، فَقَالَ سُبْحَانَهُ: «وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ» [إِبْرَاهِيمَ: 11].

Fa-ʾakhbara jalla thanāʾuhu biqismati al-rizqi bayna khalqihi, wa-tawallīhi dhālika fī mawāḍiʿa min kitābihi, jalla wa-ʿazza kathīratin, thumma daʿā al-khalqa - subḥānahu - ʾilā al-tawakkuli ʿalayhi, baʿda ʾan ʾaʿlamahum bikafālatihi lahum, wa-taqsīmihi baynahum, fa-qāla subḥānahu: «wa-ʿalā Allāhi fa-l-yatawakkali al-muʾminūna» [ʾIbrāhīma: 11].

In many places in His Book, He, exalted be His praise, glorious and mighty is He, told of His apportioning provision among His creatures and undertaking it Himself. Then, after informing them that He guaranteed their support and apportioned it among them, He, glory be to Him, called creation to trust in Him. He, glory be to Him, said: “In God let the believers put their trust” [Ibrāhīm: 11].

وَقَالَ: «وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ» [إِبْرَاهِيمَ: 12].

Wa-qāla: «wa-ʿalā Allāhi fa-l-yatawakkali al-mutawakkilūna» [ʾIbrāhīma: 12].

And He said: “In God let those who trust put their trust” [Ibrāhīm: 12].

فَأَوْجَبَ جَلَّ وَعَزَّ التَّوَكُّلَ وَفَرَضَهُ عَلَى الْخَلْقِ، لِئَلَّا يَتَشَاغَلُوا عَنِ الْعِبَادَةِ بِمَا يَحْتَاجُونَ إِلَيْهِ مِنْ ذَلِكَ، فَكَفَاهُمْ بِذَلِكَ الْمُؤْنَةَ، وَأَثْبَتَ بِهِ عَلَيْهِمُ الْحُجَّةَ، وَفَرَضَ عَلَيْهِمْ فَرَائِضَ أَحْكَمَهَا. وَبَيَّنَ لَهُمْ مَا اسْتَعْبَدَهُمْ فِيهَا، مِنْ عَدَدِهَا وَأَوْقَاتِهَا، وَأَحْكَامِهَا مِنَ الصَّلَاةِ وَالصَّوْمِ، وَالزَّكَاةِ وَالْحَجِّ وَالْجِهَادِ، وَحُدُودِ مَا أَحَلَّ وَحَرَّمَ. فَفَرَضَ ذَلِكَ وَبَيَّنَهُ بِمُحْكَمٍ مِنْ كِتَابِهِ، وَبَيَانٍ مِنْ سُنَّةِ رَسُولِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَثِيرًا.

Fa-ʾawjaba jalla wa-ʿazza al-tawakkula wa-faraḍahu ʿalā al-khalqi, liʾallā yatashāghalū ʿani al-ʿibādati bimā yaḥtājūna ʾilayhi min dhālika, fa-kafāhum bi-dhālika al-muʾnata, wa-ʾathbata bihi ʿalayhimu al-ḥujjata, wa-faraḍa ʿalayhim farāʾiḍa ʾaḥkamahā. Wa-bayyana lahum mā istaʿbadahum fīhā, min ʿadadihā wa-ʾawqātihā, wa-ʾaḥkāmihā mina al-ṣalāti wa-al-ṣawmi, wa-al-zakāti wa-al-ḥajji wa-al-jihādi, wa-ḥudūdi mā ʾaḥalla wa-ḥarrama. Fa-faraḍa dhālika wa-bayyanahu bimuḥkamin min kitābihi, wa-bayānin min sunnati rasūlihi ṣallā Allāhu ʿalayhi wa-sallama kathīran.

He, glorious and mighty is He, made trust obligatory and imposed it upon creation, so that their need for these things would not distract them from worship. He thereby spared them the burden and established His argument against them. He imposed firmly determined obligations and explained the service required of them: their number, times, and rulings, including prayer, fasting, almsgiving, pilgrimage, and fighting in His cause, and the boundaries of what He permitted and prohibited. He prescribed these things and explained them abundantly through the decisive words of His Book and the exposition in the Sunna of His Messenger, may God bless him and grant him peace.

بَابُ بَيَانِ فَرْضِ التَّوَكُّلِ الَّذِي يَجْمَعُ فِيهِ خَوَاصَّ الْخَلْقِ وَعَوَامَّهُمْ مَعَ الْحَرَكَاتِ فِي احْتِبَاسِ الرِّزْقِ وَتَرْكِهِ

Bābu bayāni farḍi al-tawakkuli alladhī yajmaʿu fīhi khawāṣṣa al-khalqi wa-ʿawāmmahum maʿa al-ḥarakāti fī iḥtibāsi al-rizqi wa-tarkihi

Chapter explaining the obligatory trust that encompasses the elite and ordinary people alike, alongside activity in retaining provision or forgoing it

Source pages 121–122

فَالَّذِي يَجِبُ عَلَى النَّاسِ فِي جُمْلَتِهِمْ مِنَ التَّوَكُّلِ الْمُفْتَرَضِ عَلَيْهِمْ، التَّصْدِيقُ لِلَّهِ جَلَّ وَعَزَّ، فِيمَا أَخْبَرَ مِنْ قَسْمٍ وَضَمَانِ الْكِفَايَةِ وَكَفَالَتِهَا، مِنْ سِيَاقِهِ الْأَرْزَاقَ إِلَيْهِمْ، وَاتِّصَالِ الْأَقْوَاتِ الَّتِي قَسَمَهَا، فِي الْأَوْقَاتِ الَّتِي وَقَّتَهَا، بِتَصْدِيقٍ تَقُومُ الثِّقَةُ بِهِ فِي قُلُوبِهِمْ، وَتَنْتَفِي بِهِ الشُّكُوكُ عَنْهُمْ وَالشُّبُهَاتُ، وَيَصْفُو بِهِ الْيَقِينُ، وَتَثْبُتُ بِهِ حَقَائِقُ الْعِلْمِ أَنَّهُ الْخَالِقُ الرَّازِقُ، الْمُحْيِي الْمُمِيتُ، الْمُعْطِي الْمَانِعُ، الْمُتَفَرِّدُ بِالْأَمْرِ كُلِّهِ.

Fa-alladhī yajibu ʿalā al-nāsi fī jumlatihim mina al-tawakkuli al-muftaraḍi ʿalayhim, al-taṣdīqu li-llāhi jalla wa-ʿazza, fīmā ʾakhbara min qasmin wa-ḍamāni al-kifāyati wa-kafālatihā, min siyāqihi al-ʾarzāqa ʾilayhim, wa-ittiṣāli al-ʾaqwāti allatī qasamahā, fī al-ʾawqāti allatī waqqatahā, bitaṣdīqin taqūmu al-thiqatu bihi fī qulūbihim, wa-tantafī bihi al-shukūku ʿanhum wa-al-shubuhātu, wa-yaṣfū bihi al-yaqīnu, wa-tathbutu bihi ḥaqāʾiqu al-ʿilmi ʾannahu al-khāliqu al-rāziqu, al-muḥyī al-mumītu, al-muʿṭī al-māniʿu, al-mutafarridu bi-al-ʾamri kullihi.

The trust required of all people is to believe God, glorious and mighty is He, concerning what He has declared: His apportionment, His guarantee of sufficiency and undertaking to provide it, His bringing livelihoods to them, and the arrival of the sustenance He apportioned at the times He appointed. Their belief must establish confidence in their hearts, dispel doubts and uncertainties, purify certainty, and confirm the realities of knowing that He is the Creator and Provider, the Giver of life and death, the Giver and Withholder, alone in all command.

Source page 122

فَإِذَا صَحَّ هَذَا الْعِلْمُ فِي الْقُلُوبِ، وَكَانَ ثَابِتًا فِي عُقُودِ الْإِيمَانِ، تَنْطِقُ بِهِ الْأَلْسِنَةُ إِقْرَارًا مِنْهَا بِذَلِكَ لِسَيِّدِهَا، وَتَرْجِعُ إِلَى ذَلِكَ بِالْعِلْمِ عِنْدَ تَذَكُّرِهَا، وَقَعَ الِاسْمُ عَلَيْهَا بِالتَّوَكُّلِ.

Fa-ʾidhā ṣaḥḥa hādhā al-ʿilmu fī al-qulūbi, wa-kāna thābitan fī ʿuqūdi al-ʾīmāni, tanṭiqu bihi al-ʾalsinatu ʾiqrāran minhā bi-dhālika lisayyidihā, wa-tarjiʿu ʾilā dhālika bi-al-ʿilmi ʿinda tadhakkurihā, waqaʿa al-ismu ʿalayhā bi-al-tawakkuli.

When this knowledge is sound in hearts and firmly established in the bonds of faith, tongues speak it in acknowledgment of their Lord, and hearts return knowingly to it when reminded, then the designation of trust applies to them.

فَإِنْ فَارَقَتِ الْقُلُوبُ اعْتِقَادَ هَذِهِ الصِّفَاتِ، وَفَارَقَتْهَا الْأَلْسِنَةُ بِالْإِقْرَارِ، وَوَقَعَ بِهَا فِي شَيْءٍ مِنْ ذَلِكَ شَكٌّ وَارْتِيَابٌ، فَارَقَتِ الِاسْمَ الْمَحْمُودَ، وَوَقَعَ بِهَا مَا يَحُلُّ عَنْهَا عُقْدَتَهَا، وَحَلَّ بِهَا مَا أَوْجَبَ لَهَا الِاسْمَ الْمَذْمُومَ.

Fa-ʾin fāraqati al-qulūbu iʿtiqāda hādhihi al-ṣifāti, wa-fāraqat-hā al-ʾalsinatu bi-al-ʾiqrāri, wa-waqaʿa bihā fī shayʾin min dhālika shakkun wa-irtiyābun, fāraqati al-isma al-maḥmūda, wa-waqaʿa bihā mā yaḥullu ʿanhā ʿuqdatahā, wa-ḥalla bihā mā ʾawjaba lahā al-isma al-madhmūma.

If hearts abandon belief in these attributes, tongues cease to acknowledge them, and doubt and uncertainty enter concerning any of them, then they lose the praiseworthy designation. Something enters that dissolves their bond, and they acquire what entails the blameworthy designation.

وَذَلِكَ أَنَّ الَّذِي أَوْجَبَ لَهَا الِاسْمَ الْمَحْمُومَ إِقْرَارُ الْأَلْسِنَةِ، وَالْعِلْمُ الْقَائِمُ، الَّذِي يُزِيلُ الشُّكُوكَ وَالشُّبْهَةَ، وَإِنَّمَا كَانَ مَعَهَا مِنْ ذَلِكَ الْإِقْرَارِ وَالْعِلْمِ مَا إِذَا زَالَ الْيَسِيرُ مِنْهُ عَنِ الْقُلُوبِ خَرَجَتْ إِلَى ضِدِّ الشَّيْءِ الَّذِي كَانَتْ بِهِ مُقِرَّةً، وَلَهُ مُعْتَقِدَةً.

Wa-dhālika ʾanna alladhī ʾawjaba lahā al-isma al-maḥmūma ʾiqrāru al-ʾalsinati, wa-al-ʿilmu al-qāʾimu, alladhī yuzīlu al-shukūka wa-al-shubhata, wa-ʾinnamā kāna maʿahā min dhālika al-ʾiqrāri wa-al-ʿilmi mā ʾidhā zāla al-yasīru minhu ʿani al-qulūbi kharajat ʾilā ḍiddi al-shayʾi alladhī kānat bihi muqirratan, wa-lahu muʿtaqidatan.

For what established for them the “fevered” designation [the printed word is defective here] was the tongues’ acknowledgment and the established knowledge that removes doubts and uncertainty. They possessed an acknowledgment and knowledge of which, if even a little departed from their hearts, they would turn to the opposite of what they had acknowledged and believed.

وَالضِّدُّ مِنْ ذَلِكَ أَنْ تَكُونَ مُكَذِّبَةً بِمَا صَدَّقَتْ، أَوْ شَاكَّةً فِيمَا أَيْقَنَتْ، أَوْ مُبْطِلَةً لِمَا حَقَّقَتْ، فَإِذَا وَقَعَ بِهَا شَيْءٌ مِنْ هَذِهِ الْأَضْدَادِ الَّتِي تَخْرُجُ بِهَا مِنَ الْأَسْمَاءِ الْمَحْمُودَةِ، خَرَجَتْ إِلَى مَذْمُومِ الْأَسْمَاءِ، وَفَارَقَتِ الْإِيمَانَ بِاللَّهِ عَزَّ وَجَلَّ، وَالتَّوَكُّلَ عَلَيْهِ. وَالَّذِي سَلَبَهَا التَّوَكُّلَ عَلَى اللَّهِ مَا وَصَفْنَا، وَالِاعْتِقَادَ لَهُ بِالْقُلُوبِ.

Wa-al-ḍiddu min dhālika ʾan takūna mukadhdhibatan bimā ṣaddaqat, ʾaw shākkatan fīmā ʾayqanat, ʾaw mubṭilatan limā ḥaqqaqat, fa-ʾidhā waqaʿa bihā shayʾun min hādhihi al-ʾaḍdādi allatī takhruju bihā mina al-ʾasmāʾi al-maḥmūdati, kharajat ʾilā madhmūmi al-ʾasmāʾi, wa-fāraqati al-ʾīmāna bi-Allāhi ʿazza wa-jalla, wa-al-tawakkula ʿalayhi. Wa-alladhī salabahā al-tawakkula ʿalā Allāhi mā waṣafnā, wa-al-iʿtiqāda lahu bi-al-qulūbi.

The opposite is to disbelieve what they believed, doubt what they were certain of, or invalidate what they had confirmed. When any of these opposites enters them and removes them from the praiseworthy designations, they pass into blameworthy ones and abandon faith in God, mighty and exalted, and trust in Him. What strips them of trust in God and of the heart’s belief in Him is what we have described.

فَمِنْ صِفَاتِ عَوَامِّ النَّاسِ فِي فَرْضِ التَّوَكُّلِ وَبَدْئِهِ، وَمَا اسْتَحَقُّوا بِهِ الِاسْمَ مِنْ ذَلِكَ، أَنْ تَكُونَ مَعَهُمُ الْعَجَلَةُ فِي الْقَلْبِ، وَالِاضْطِرَابُ عِنْدَ الْمَنْعِ، وَالِارْتِيَابُ فِيهَا بِشَيْءٍ مِنْ مُصَابِهِ عِنْدَهُمْ، وَالْوُقُوفُ مَعَ الْأَسْبَابِ وَالنَّظَرُ إِلَيْهَا، وَالْمَحَبَّةُ لِلْكَثْرَةِ وَالِادِّخَارُ بِالرَّغْبَةِ وَالشَّرَهِ وَالِاغْتِمَامُ عَلَى الْفَوْتِ، وَالسُّرُورُ بِالظَّفَرِ.

Fa-min ṣifāti ʿawāmmi al-nāsi fī farḍi al-tawakkuli wa-badʾihi, wa-mā istaḥaqqū bihi al-isma min dhālika, ʾan takūna maʿahumu al-ʿajalatu fī al-qalbi, wa-al-iḍṭirābu ʿinda al-manʿi, wa-al-irtiyābu fīhā bishayʾin min muṣābihi ʿindahum, wa-al-wuqūfu maʿa al-ʾasbābi wa-al-naẓaru ʾilayhā, wa-al-maḥabbatu li-al-kathrati wa-al-iddikhāru bi-al-raghbati wa-al-sharahi wa-al-ightimāmu ʿalā al-fawti, wa-al-surūru bi-al-ẓafari.

Among ordinary people’s characteristics at the obligatory, initial level of trust, through which they deserve its name, are impatience in the heart, agitation when something is withheld, and uneasiness concerning some misfortune they experience [the wording here is uncertain]. They dwell upon means and look toward them; they love abundance and store things up with desire and greed; they grieve at losing things and rejoice at obtaining them.

وَذَلِكَ كُلُّهُ وَالْعُقُودُ كَمَا وَصَفْنَا فِي الْإِيمَانِ قَائِمَةٌ، وَالْإِقْرَارُ بِهِ ثَابِتٌ، وَالدَّلِيلُ عَلَى ذَلِكَ أَنَّهُمْ إِذَا خَرَجُوا بِالذِّكْرِ فِي وَقْتِ الطَّلَبِ مِنَ اللَّهِ أَذْعَنُوا بِالْقُلُوبِ وَالْأَلْسِنَةِ، أَنَّهُمْ لَا يَصِلُونَ إِلَى شَيْءٍ مِنْ ذَلِكَ بِالْحِيلَةِ، وَأَنَّ الْحَرَكَةَ غَيْرُ زَائِدَةٍ لَهُمْ فِي أَنْفُسِهِمْ، وَلَا مُوصِلَةٍ لَهُمْ إِلَى الزِّيَادَةِ. وَإِنَّمَا كَانَتْ هَذِهِ الْحَرَكَاتُ الْمَوْجُودَةُ مِنْهُمْ بِحَرَكَاتِ الطَّبْعِ الَّذِي عَلَيْهِ الْبِنْيَةُ.

Wa-dhālika kulluhu wa-al-ʿuqūdu kamā waṣafnā fī al-ʾīmāni qāʾimatun, wa-al-ʾiqrāru bihi thābitun, wa-al-dalīlu ʿalā dhālika ʾannahum ʾidhā kharajū bi-al-dhikri fī waqti al-ṭalabi mina Allāhi ʾadhʿanū bi-al-qulūbi wa-al-ʾalsinati, ʾannahum lā yaṣilūna ʾilā shayʾin min dhālika bi-al-ḥīlati, wa-ʾanna al-ḥarakata ghayru zāʾidatin lahum fī ʾanfusihim, wa-lā mūṣilatin lahum ʾilā al-ziyādati. Wa-ʾinnamā kānat hādhihi al-ḥarakātu al-mawjūdatu minhum biḥarakāti al-ṭabʿi alladhī ʿalayhi al-binyatu.

All this occurs while the bonds of faith remain as we described and acknowledgment of it stands firm. The evidence is that when remembrance comes to the fore while they seek from God, they submit in heart and tongue: they cannot obtain any of this through their own ingenuity, and activity does not of itself increase their share or bring them an increase. These activities arise in them only as movements of the nature upon which their constitution is built.

Source page 123

وَذَلِكَ أَنَّ اللَّهَ سُبْحَانَهُ وَصَفَ الْخَلْقَ فِي جُمْلَتِهِمْ فَقَالَ: «زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ» [آلِ عِمْرَانَ: 14].

Wa-dhālika ʾanna Allāha subḥānahu waṣafa al-khalqa fī jumlatihim fa-qāla: «zuyyina li-al-nāsi ḥubbu al-shahawāti mina al-nisāʾi wa-al-banīna wa-al-qanāṭīri al-muqanṭarati mina al-dhahabi wa-al-fiḍḍati wa-al-khayli al-musawwamati wa-al-ʾanʿāmi wa-al-ḥarthi» [ʾĀli ʿImrāna: 14].

For God, glory be to Him, described creation as a whole, saying: “Made attractive to people is the love of desired things: women, children, heaped-up quantities of gold and silver, fine horses, livestock, and cultivated land” [Āl ʿImrān: 14].

وَقَالَ سُبْحَانَهُ: «كَلَّا بَلْ تُحِبُّونَ الْعَاجِلَةَ وَتَذَرُونَ الْآخِرَةَ» [الْقِيَامَةِ: 20].

Wa-qāla subḥānahu: «kallā bal tuḥibbūna al-ʿājilata wa-tadharūna al-ʾākhirata» [al-Qiyāmati: 20].

He, glory be to Him, said: “No indeed! You love the immediate life and neglect the hereafter” [Al-Qiyāma: 20; the quotation continues through verse 21].

وَقَالَ تَعَالَى: «خُلِقَ الْإِنْسَانُ عَجُولًا» [الْإِسْرَاءِ: 11].

Wa-qāla taʿālā: «khuliqa al-ʾinsānu ʿajūlan» [al-ʾIsrāʾi: 11].

He, exalted is He, said: “The human being was created hasty” [Al-Isrāʾ: 11, as cited; the wording quoted here differs from that verse].

فَأَخْبَرَ سُبْحَانَهُ وَجَلَّ ثَنَاؤُهُ بِمَا فِي طَبْعِ الْإِنْسَانِ وَالْخَلَائِقِ مِنْ ذَلِكَ، وَأَنَّ هَذِهِ الصِّفَاتِ قَائِمَةٌ فِي الْبَشَرِيَّةِ. فَالْمُؤْمِنُونَ فِي جُمْلَتِهِمْ مَوْصُوفُونَ بِالتَّوَكُّلِ عَلَى اللَّهِ تَعَالَى، بِمَا اعْتَقَدُوا مِمَّا وَصَفْنَا، وَإِنْ كَانَتْ هَذِهِ الْحَرَكَاتُ مِنَ الطَّبْعِ مَعَهُمْ.

Fa-ʾakhbara subḥānahu wa-jalla thanāʾuhu bimā fī ṭabʿi al-ʾinsāni wa-al-khalāʾiqi min dhālika, wa-ʾanna hādhihi al-ṣifāti qāʾimatun fī al-bashariyyati. Fa-al-muʾminūna fī jumlatihim mawṣūfūna bi-al-tawakkuli ʿalā Allāhi taʿālā, bimā iʿtaqadū mimmā waṣafnā, wa-ʾin kānat hādhihi al-ḥarakātu mina al-ṭabʿi maʿahum.

He, glory be to Him and exalted be His praise, told, of these features in human nature and in created beings, and that such attributes persist in humanity. Believers as a whole are described as trusting God Most High because of the beliefs we have explained, even while these natural impulses remain with them.

وَالدَّلِيلُ عَلَى مَا قُلْنَا: إِنَّ الْمُؤْمِنِينَ فِي جُمْلَتِهِمْ يَسْلَمُ لَهُمْ عَقْدُ الْإِيمَانِ بِاللَّهِ تَعَالَى، وَالتَّوَكُّلِ عَلَيْهِ، كَمَا وَصَفْنَا، مِنِ اعْتِقَادَاتِ الْقُلُوبِ، وَإِقْرَارِ الْأَلْسِنَةِ، بِأَنَّ اللَّهَ تَعَالَى قَالَ: «وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ فَوَ رَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِثْلَ مَا أَنَّكُمْ تَنْطِقُونَ» [الذَّارِيَاتِ: 22، 23].

Wa-al-dalīlu ʿalā mā qulnā: ʾinna al-muʾminīna fī jumlatihim yaslamu lahum ʿaqdu al-ʾīmāni bi-Allāhi taʿālā, wa-al-tawakkuli ʿalayhi, kamā waṣafnā, mini iʿtiqādāti al-qulūbi, wa-ʾiqrāri al-ʾalsinati, bi-ʾanna Allāha taʿālā qāla: «wa-fī al-samāʾi rizqukum wa-mā tūʿadūna fa-wa rabbi al-samāʾi wa-al-ʾarḍi ʾinnahu laḥaqqun mithla mā ʾannakum tanṭiqūna» [al-Dhāriyāti: 22, 23].

The evidence for our statement that the bond of faith in God Most High and trust in Him remains intact for believers generally, through the heart’s convictions and the tongue’s acknowledgment as we described, is that God Most High said: “In heaven are your provision and what you are promised. By the Lord of heaven and earth, it is indeed true, just as surely as you speak” [Al-Dhāriyāt: 22, 23].

فَأَقْسَمَ جَلَّ ثَنَاؤُهُ بِنَفْسِهِ أَنَّهُ قَسَمَ الْأَرْزَاقَ بَيْنَ الْخَلْقِ، وَأَمْضَى الضَّمَانَ بِالْكِفَايَةِ لَهُمْ، فَكَانَ عَلَى الْخَلْقِ تَصْدِيقُهُ فِيمَا أَخْبَرَ وَأَقْسَمَ. فَمَنْ صَدَّقَ فِي ذَلِكَ، كَانَ بِتَصْدِيقِهِ وَإِيمَانِهِ مُؤْمِنًا مُتَوَكِّلًا. وَمَنْ كَذَّبَ أَوْ شَكَّ، كَانَ بِذَلِكَ مُعَانِدًا كَافِرًا، بِمَا قَصَّ عَلَيْنَا جَلَّ ثَنَاؤُهُ فِي كِتَابِهِ.

Fa-ʾaqsama jalla thanāʾuhu binafsihi ʾannahu qasama al-ʾarzāqa bayna al-khalqi, wa-ʾamḍā al-ḍamāna bi-al-kifāyati lahum, fa-kāna ʿalā al-khalqi taṣdīquhu fīmā ʾakhbara wa-ʾaqsama. Fa-man ṣaddaqa fī dhālika, kāna bitaṣdīqihi wa-ʾīmānihi muʾminan mutawakkilan. Wa-man kadhdhaba ʾaw shakka, kāna bi-dhālika muʿānidan kāfiran, bimā qaṣṣa ʿalaynā jalla thanāʾuhu fī kitābihi.

He swore by Himself, exalted be His praise, that He apportioned livelihoods among creation and confirmed His guarantee of sufficiency for them. Creatures must therefore believe what He has declared and sworn. Whoever believes this is, through that belief and faith, a believer who trusts. Whoever denies or doubts it is thereby obstinate and unbelieving, according to what He, exalted be His praise, has related to us in His Book.

وَإِنْ لَمْ تَزُلْ حَرَكَاتُ الطِّبَاعِ، وَمَا فِي الْخَلِيقَةِ مِنْ مَحَبَّةِ الْكَثْرَةِ، وَتَعْجِيلِ الْوَقْتِ، وَالتَّسَبُّبِ إِلَيْهِ بِالْأَسْبَابِ، فَلَمْ يُزِلِ اللَّهُ سُبْحَانَهُ عَنْهُمُ اسْمَ التَّوَكُّلِ، إِذْ كَانَتِ الْعُقُودُ عَلَى مَا وَصَفْنَا ثَابِتَةً فِي الْقُلُوبِ، وَكَانَتِ الْمُوَافَقَةُ لَهُمْ فِي حَرَكَاتِ الطِّبَاعِ مُتَّبَعَةً، لِأَنَّ مَا فِي الطِّبَاعِ مِنَ الْحَرَكَةِ لَا يُخْرِجُهُمْ مِمَّا أَوْجَبْنَا مِنَ التَّصْدِيقِ لَهُمْ، لِأَنَّ اللَّهَ تَعَالَى لَمْ يَسْتَعْبِدْهُمْ بِإِزَالَتِهَا، وَإِنَّمَا اسْتَعْبَدَهُمْ بِإِقَامَةِ الطَّاعَةِ، وَأَخْذِ الشَّيْءِ مِنْ حَيْثُ أَبَاحَ أَخْذَهُ.

Wa-ʾin lam tazul ḥarakātu al-ṭibāʿi, wa-mā fī al-khalīqati min maḥabbati al-kathrati, wa-taʿjīli al-waqti, wa-al-tasabbubi ʾilayhi bi-al-ʾasbābi, fa-lam yuzili Allāhu subḥānahu ʿanhumu isma al-tawakkuli, ʾidh kānati al-ʿuqūdu ʿalā mā waṣafnā thābitatan fī al-qulūbi, wa-kānati al-muwāfaqatu lahum fī ḥarakāti al-ṭibāʿi muttabaʿatan, li-ʾanna mā fī al-ṭibāʿi mina al-ḥarakati lā yukhrijuhum mimmā ʾawjabnā mina al-taṣdīqi lahum, li-ʾanna Allāha taʿālā lam yastaʿbid-hum bi-ʾizālatihā, wa-ʾinnamā istaʿbadahum bi-ʾiqāmati al-ṭāʿati, wa-ʾakhdhi al-shayʾi min ḥaythu ʾabāḥa ʾakhdhahu.

Even if natural impulses remain, together with the creature’s love of abundance, desire to hasten the appointed time, and use of means to reach it, God, glory be to Him, has not removed the designation of trust from them. The convictions we described remain firm in their hearts, and compliance [with God] is followed in their natural activity. The impulses in their natures do not exclude them from the belief we have affirmed for them. God Most High did not require them to serve Him by eliminating those impulses; He required them to maintain obedience and take things only from where He permitted their taking.

فَإِذَا أَقَامُوا ذَلِكَ، وَكَانُوا لِلْمُوَافَقَةِ لِلَّهِ عَزَّ وَجَلَّ فِي الْحَرَكَاتِ مُتَّبِعِينَ، فَلَا تَضُرُّهُمْ صِفَاتُ الْخِلْقَةِ، وَمَا فِي تَرْكِيبِ الطِّبَاعِ، إِلَّا أَنْ يُجَاوِزُوا فِي ذَلِكَ حُدُودَ اللَّهِ عَزَّ وَجَلَّ، فَيَأْخُذُوا الشَّيْءَ مِنْ حَيْثُ حَظَرَهُ اللَّهُ عَلَيْهِمْ، فَيَكُونُوا عُصَاةً لِلَّهِ عَزَّ وَجَلَّ بِذَلِكَ الْعِلْمِ، وَلَا يَخْرُجُوا مِنَ الِاسْمِ الْمَحْمُودِ إِلَّا بِحَلِّ الْعُقُودِ الَّتِي وَصَفْنَا، أَوْ جَحْدِهَا بِالْأَلْسِنَةِ.

Fa-ʾidhā ʾaqāmū dhālika, wa-kānū li-al-muwāfaqati li-llāhi ʿazza wa-jalla fī al-ḥarakāti muttabiʿīna, fa-lā taḍurruhum ṣifātu al-khilqati, wa-mā fī tarkībi al-ṭibāʿi, ʾillā ʾan yujāwizū fī dhālika ḥudūda Allāhi ʿazza wa-jalla, fa-yaʾkhudhū al-shayʾa min ḥaythu ḥaẓarahu Allāhu ʿalayhim, fa-yakūnū ʿuṣātan li-llāhi ʿazza wa-jalla bi-dhālika al-ʿilmi, wa-lā yakhrujū mina al-ismi al-maḥmūdi ʾillā biḥalli al-ʿuqūdi allatī waṣafnā, ʾaw jaḥdihā bi-al-ʾalsinati.

When they maintain this and pursue compliance with God, mighty and exalted, in their actions, their created attributes and natural constitution do not harm them. The exception is when they cross the limits of God, mighty and exalted, and take something from where He prohibited it. They then disobey God, mighty and exalted, with that knowledge [the printed expression is unusual]. Yet they do not lose the praiseworthy designation unless they dissolve the convictions we described or deny them with their tongues.

فَإِذَا كَانَ الِاعْتِرَافُ لِلَّهِ تَعَالَى ثَابِتًا، وَالْأَلْسِنَةُ بِهِ مُقِرَّةٌ، فَلَمَّا جَاوَزُوا الْحُدُودَ نَقَصَ اسْمُ التَّوَكُّلِ، فَيَكُونُ تَوَكُّلُهُمْ لِذَلِكَ نَاقِصًا، وَفَرَائِضُهُ غَيْرَ تَامَّةٍ، لِأَنَّ اللَّهَ جَلَّ ثَنَاؤُهُ أَبَاحَ لِلْخَلْقِ الْحَرَكَةَ فِي الطَّلَبِ، وَلَمْ يُكَلِّفْهُمْ إِزَالَةَ مَا فِي الطَّبْعِ.

Fa-ʾidhā kāna al-iʿtirāfu li-llāhi taʿālā thābitan, wa-al-ʾalsinatu bihi muqirratun, fa-lammā jāwazū al-ḥudūda naqaṣa ismu al-tawakkuli, fa-yakūnu tawakkuluhum li-dhālika nāqiṣan, wa-farāʾiḍuhu ghayra tāmmatin, li-ʾanna Allāha jalla thanāʾuhu ʾabāḥa li-al-khalqi al-ḥarakata fī al-ṭalabi, wa-lam yukallifhum ʾizālata mā fī al-ṭabʿi.

If acknowledgment of God Most High remains firm and tongues continue to affirm it, then crossing the limits diminishes the designation of trust. Their trust is consequently deficient, and its obligations are not fully fulfilled. For God, exalted be His praise, permitted creatures to act in seeking provision and did not charge them with eliminating what is in their nature.

Source page 124

وَالدَّلِيلُ عَلَى ذَلِكَ أَنَّ اللَّهَ جَلَّ وَعَزَّ قَالَ: «يَا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَلَالًا طَيِّبًا» [الْبَقَرَةِ: 168].

Wa-al-dalīlu ʿalā dhālika ʾanna Allāha jalla wa-ʿazza qāla: «yā ʾayyuhā al-nāsu kulū mimmā fī al-ʾarḍi ḥalālan ṭayyiban» [al-Baqarati: 168].

The evidence is that God, glorious and mighty is He, said: “People, eat what is lawful and wholesome on earth” [Al-Baqara: 168].

وَقَالَ عَزَّ وَجَلَّ: «رِجَالٌ لَا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَنْ ذِكْرِ اللَّهِ» [النُّورِ: 37]. فَأَبَاحَ لَهُمُ الْحَرَكَةَ، وَمَنَعَهُمُ التَّعَدِّيَ لِحُدُودِهِ، جَلَّ ثَنَاؤُهُ.

Wa-qāla ʿazza wa-jalla: «rijālun lā tulhīhim tijāratun wa-lā bayʿun ʿan dhikri Allāhi» [al-Nūri: 37]. Fa-ʾabāḥa lahumu al-ḥarakata, wa-manaʿahumu al-taʿaddiya liḥudūdihi, jalla thanāʾuhu.

He, mighty and exalted, said: “Men whom neither commerce nor sale distracts from the remembrance of God” [Al-Nūr: 37]. Thus He, exalted be His praise, permitted them activity and forbade them to transgress His limits.

وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «أَطْيَبُ مَا أَكَلَ الْمُؤْمِنُ مِنْ كَسْبِهِ». فَكَانَ دَلِيلًا عَلَى مَا وَصَفْنَا مِنْ إِبَاحَةِ الْحَرَكَةِ فِي طَلَبِ الرِّزْقِ، وَأَنَّ الْمُتَحَرِّكَ فِي طَلَبِهِ لَا يَخْرُجُ مِنْ فَرْضِ التَّوَكُّلِ، فِي كِتَابِ اللَّهِ، وَسُنَّةِ رَسُولِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَمَا كَانَ عَلَيْهِ أَكَابِرُ أَصْحَابِهِ، رَضِيَ اللَّهُ عَنْهُمْ.

Wa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «ʾaṭyabu mā ʾakala al-muʾminu min kasbihi». Fa-kāna dalīlan ʿalā mā waṣafnā min ʾibāḥati al-ḥarakati fī ṭalabi al-rizqi, wa-ʾanna al-mutaḥarrika fī ṭalabihi lā yakhruju min farḍi al-tawakkuli, fī kitābi Allāhi, wa-sunnati rasūlihi ṣallā Allāhu ʿalayhi wa-sallama, wa-mā kāna ʿalayhi ʾakābiru ʾaṣḥābihi, raḍiya Allāhu ʿanhum.

The Prophet, may God bless him and grant him peace, said: “The best thing a believer eats is from his own earnings.” This supports what we have explained: the permissibility of activity in seeking a livelihood, and that one who acts to seek it does not depart from obligatory trust, according to God’s Book, the Sunna of His Messenger, may God bless him and grant him peace, and the practice of his leading Companions, may God be pleased with them.

وَقَدْ زَعَمَ قَوْمٌ: أَنَّ التَّوَكُّلَ لَا يَثْبُتُ لِأَهْلِهِ إِلَّا بِتَرْكِ الْحَرَكَةِ فِي طَلَبِ الرِّزْقِ، وَالْقُعُودِ عَنِ الِاضْطِرَابِ. فَمَنَعُوا أَنْ يَكُونَ فِي ذَلِكَ إِبَاحَةٌ مِنْ كِتَابِ اللَّهِ تَعَالَى، وَسُنَّةِ رَسُولِهِ عَلَيْهِ السَّلَامُ.

Wa-qad zaʿama qawmun: ʾanna al-tawakkula lā yathbutu li-ʾahlihi ʾillā bitarki al-ḥarakati fī ṭalabi al-rizqi, wa-al-quʿūdi ʿani al-iḍṭirābi. Fa-manaʿū ʾan yakūna fī dhālika ʾibāḥatun min kitābi Allāhi taʿālā, wa-sunnati rasūlihi ʿalayhi al-salāmu.

Some people have claimed that trust cannot be established for those who possess it unless they abandon activity in seeking a livelihood and refrain from going about their business. They deny that the Book of God Most High or the Sunna of His Messenger, peace be upon him, permits such activity.

فَجَهِلُوا مَا أَخْبَرَنَا مِنْ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ، عَنِ الْأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَائِشَةَ، رَضِيَ اللَّهُ عَنْهَا، قَالَتْ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «أَفْضَلُ مَا أَكَلَ الرَّجُلُ مِنْ كَسْبِهِ». وَهَذَا خَبَرٌ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، لَا يَدْفَعُهُ أَهْلُ الْعِلْمِ وَالنَّقْلِ، وَلَا أَعْلَمُهُمْ يَخْتَلِفُونَ فِيهِ.

Fa-jahilū mā ʾakhbaranā min ʾIsmāʿīla bni ʾIbrāhīma, ʿani al-ʾAʿmashi, ʿan ʾIbrāhīma, ʿan ʿĀʾishata, raḍiya Allāhu ʿanhā, qālat: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: «ʾafḍalu mā ʾakala al-rajulu min kasbihi». Wa-hādhā khabarun ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama, lā yadfaʿuhu ʾahlu al-ʿilmi wa-al-naqli, wa-lā ʾaʿlamuhum yakhtalifūna fīhi.

They are ignorant of what was reported to us from Ismāʿīl ibn Ibrāhīm, from al-Aʿmash, from Ibrāhīm, from ʿĀʾisha, may God be pleased with her, who said: The Messenger of God, may God bless him and grant him peace, said, “The finest thing a man eats is from his own earnings.” This is a report from the Messenger of God, may God bless him and grant him peace, which scholars and transmitters do not reject; I do not know them to disagree about it.

وَقَدْ رُوِيَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «مَا بَعَثَ اللَّهُ نَبِيًّا إِلَّا رَعَى الْغَنَمَ». قِيلَ: وَلَا أَنْتَ يَا رَسُولَ اللَّهِ؟ قَالَ: «كُنْتُ أَرْعَاهَا لِأَهْلِ مَكَّةَ بِالْقَرَارِيطِ». وَخَرَجَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي بَدْءِ أَمْرِهِ يُرِيدُ الشَّامَ لِلتِّجَارَةِ.

Wa-qad ruwiya ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾannahu qāla: «mā baʿatha Allāhu nabiyyan ʾillā raʿā al-ghanama». Qīla: wa-lā ʾanta yā rasūla Allāhi? Qāla: «kuntu ʾarʿāhā li-ʾahli Makkata bi-al-qarārīṭi». Wa-kharaja ṣallā Allāhu ʿalayhi wa-sallama fī badʾi ʾamrihi yurīdu al-Shāma li-al-tijārati.

It has been related from the Prophet, may God bless him and grant him peace, that he said: “God never sent a prophet who did not tend sheep.” He was asked, “Even you, Messenger of God?” He said, “I used to tend them for the people of Mecca for qīrāṭs [small payments].” Early in his life he, may God bless him and grant him peace, also set out for Syria to trade.

وَقَالَ اللَّهُ جَلَّ ثَنَاؤُهُ فِي قِصَّةِ مُوسَى عَلَيْهِ السَّلَامُ: «وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَى قَالَ هِيَ عَصَايَ أَتَوَكَّؤُا عَلَيْهَا وَأَهُشُّ بِهَا عَلَى غَنَمِي وَلِيَ فِيهَا مَآرِبُ أُخْرَى» [طه: 17].

Wa-qāla Allāhu jalla thanāʾuhu fī qiṣṣati Mūsā ʿalayhi al-salāmu: «wa-mā tilka biyamīnika yā Mūsā qāla hiya ʿaṣāya ʾatawakkaʾu ʿalayhā wa-ʾahushshu bihā ʿalā ghanamī waliya fīhā maʾāribu ʾukhrā» [Ṭā Hā: 17].

God, exalted be His praise, said, in the account of Moses, peace be upon him: “What is that in your right hand, Moses? He said: It is my staff. I lean upon it, beat down leaves with it for my sheep, and have other uses for it” [Ṭā Hā: 17; the quotation continues through verse 18].

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وَقَالَ فِي قِصَّةِ شُعَيْبٍ وَمُوسَى عَلَيْهِمَا السَّلَامُ: «إِنِّي أُرِيدُ أَنْ أُنْكِحَكَ إِحْدَى ابْنَتَيَّ هَاتَيْنِ عَلَى أَنْ تَأْجُرَنِي ثَمَانِيَ حِجَجٍ فَإِنْ أَتْمَمْتَ عَشْرًا فَمِنْ عِنْدِكَ وَمَا أُرِيدُ أَنْ أَشُقَّ عَلَيْكَ» [الْقَصَصِ: 27].

Wa-qāla fī qiṣṣati Shuʿaybin wa-Mūsā ʿalayhimā al-salāmu: «ʾinnī ʾurīdu ʾan ʾunkiḥaka ʾiḥdā ibnatayya hātayni ʿalā ʾan taʾjuranī thamāniya ḥijajin fa-ʾin ʾatmamta ʿashran fa-min ʿindika wa-mā ʾurīdu ʾan ʾashuqqa ʿalayka» [al-Qaṣaṣi: 27].

He said in the account of Shuʿayb and Moses, peace be upon them both: “I wish to marry you to one of these two daughters of mine, on condition that you work for me for eight years. If you complete ten, that will be of your own accord. I do not wish to impose hardship upon you” [Al-Qaṣaṣ: 27].

وَقَالَ فِي قِصَّةِ دَاوُدَ عَلَيْهِ السَّلَامُ: «وَأَلَنَّا لَهُ الْحَدِيدَ أَنِ اعْمَلْ سَابِغَاتٍ وَقَدِّرْ فِي السَّرْدِ وَاعْمَلُوا صَالِحًا» [سَبَأٍ: 11].

Wa-qāla fī qiṣṣati Dāwuda ʿalayhi al-salāmu: «wa-ʾalannā lahu al-ḥadīda ʾani iʿmal sābighātin wa-qaddir fī al-sardi wa-iʿmalū ṣāliḥan» [Sabaʾin: 11].

He said in the account of David, peace be upon him: “We softened iron for him: Make ample coats of mail, measure their links carefully, and do righteous deeds” [Sabaʾ: 11; the excerpt begins in verse 10].

فَهَذَا فِي قَصَصِ الْأَنْبِيَاءِ عَلَيْهِمُ السَّلَامُ مَوْجُودٌ، وَهُمْ صَفْوَةُ اللَّهِ مِنْ خَلْقِهِ، مِمَّا قَدْ كُفِينَا بِهِ مِمَّا كَانَ عَلَيْهِ نَبِيُّنَا مُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَأَصْحَابُهُ رَضِيَ اللَّهُ عَنْهُمْ. وَأَنَا وَاصِفٌ لَكَ بَعْضَ مَا كَانُوا عَلَيْهِ مِنْ ذَلِكَ، إِنْ شَاءَ اللَّهُ تَعَالَى.

Fa-hādhā fī qaṣaṣi al-ʾanbiyāʾi ʿalayhimu al-salāmu mawjūdun, wa-hum ṣafwatu Allāhi min khalqihi, mimmā qad kufīnā bihi mimmā kāna ʿalayhi nabiyyunā Muḥammadun ṣallā Allāhu ʿalayhi wa-sallama, wa-ʾaṣḥābuhu raḍiya Allāhu ʿanhum. Wa-ʾanā wāṣifun laka baʿḍa mā kānū ʿalayhi min dhālika, ʾin shāʾa Allāhu taʿālā.

Such examples are found in the accounts of the prophets, peace be upon them, who are God’s chosen ones among His creation. The practice of our Prophet Muḥammad, may God bless him and grant him peace, and his Companions, may God be pleased with them, already provides us with sufficient evidence. I will describe some of their practice for you, if God Most High wills.

بَابُ الْحَرَكَةِ فِي الْكَسْبِ لِطَلَبِ الرِّزْقِ وَاخْتِلَافِ ذَلِكَ مِنْ مَحْمُودِهِ وَمَذْمُومِهِ

Bābu al-ḥarakati fī al-kasbi liṭalabi al-rizqi wa-ikhtilāfi dhālika min maḥmūdihi wa-madhmūmihi

Chapter on working to earn a livelihood, and the distinction between its praiseworthy and blameworthy forms

فَأَمَّا الْمَذْمُومُ مِنَ الْحَرَكَةِ بَعْدَ اعْتِقَادِ مَا وَصَفْنَا مِنَ الْعُقُودِ الَّتِي تُوجِبُ لِأَهْلِهَا - إِذَا ثَبَتَتِ الْعُقُودُ بِهَا - اسْمَ التَّوَكُّلِ، وَيَدْخُلُونَ بِهَا فِي جُمْلَةِ فَرْضِهِ، فَهُوَ التَّعَدِّي لِمَا أَمَرَ اللَّهُ، وَالتَّجَاوُزُ لِحُدُودِهِ فِي الْحَرَكَاتِ، وَالْأَخْذِ وَالْإِعْطَاءِ.

Fa-ʾammā al-madhmūmu mina al-ḥarakati baʿda iʿtiqādi mā waṣafnā mina al-ʿuqūdi allatī tūjibu li-ʾahlihā - ʾidhā thabatati al-ʿuqūdu bihā - isma al-tawakkuli, wa-yadkhulūna bihā fī jumlati farḍihi, fa-huwa al-taʿaddī limā ʾamara Allāhu, wa-al-tajāwuzu liḥudūdihi fī al-ḥarakāti, wa-al-ʾakhdhi wa-al-ʾiʿṭāʾi.

As for blameworthy activity after adopting the convictions we described, which, when firmly held, confer upon those who hold them the designation of trust and include them within its general obligation: it consists in transgressing God’s command and crossing His limits in one’s activities, taking, and giving.

وَذَلِكَ أَنَّ اللَّهَ سُبْحَانَهُ لَمَّا فَرَضَ التَّوَكُّلَ عَلَى خَلْقِهِ، وَأَبَاحَ لَهُمُ الْحَرَكَةَ فِي ذَلِكَ. وَلَمَّا غَيَّبَ عَنْهُمُ التَّفَرُّسَ مِنْ مَحَبَّةِ تَعْجِيلِهِ، حَدَّ لِلْخَلْقِ حُدُودًا فِي الْحَرَكَةِ، وَفَرَضَ عَلَيْهِمْ فُرُوضًا أَحْكَمَهَا، وَبَيَّنَهَا فِي كِتَابِهِ، وَعَلَى لِسَانِ نَبِيِّهِ عَلَيْهِ السَّلَامُ، فَقَالَ تَعَالَى: «يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ وَتُدْلُوا بِهَا إِلَى الْحُكَّامِ لِتَأْكُلُوا فَرِيقًا مِنْ أَمْوَالِ النَّاسِ بِالْإِثْمِ» [النِّسَاءِ: 29].

Wa-dhālika ʾanna Allāha subḥānahu lammā faraḍa al-tawakkula ʿalā khalqihi, wa-ʾabāḥa lahumu al-ḥarakata fī dhālika. Wa-lammā ghayyaba ʿanhumu al-tafarrusa min maḥabbati taʿjīlihi, ḥadda li-al-khalqi ḥudūdan fī al-ḥarakati, wa-faraḍa ʿalayhim furūḍan ʾaḥkamahā, wa-bayyanahā fī kitābihi, wa-ʿalā lisāni nabiyyihi ʿalayhi al-salāmu, fa-qāla taʿālā: «yā ʾayyuhā alladhīna ʾāmanū lā taʾkulū ʾamwālakum baynakum bi-al-bāṭili wa-tudlū bihā ʾilā al-ḥukkāmi litaʾkulū farīqan min ʾamwāli al-nāsi bi-al-ʾithmi» [al-Nisāʾi: 29].

For when God, glory be to Him, imposed trust upon His creatures and permitted them activity in this matter, and “withheld discernment from them because of the love of hastening it” [the printed clause is unclear], He set limits for their activity. He imposed firmly determined obligations and explained them in His Book and through His Prophet, peace be upon him. He, exalted is He, said: “You who believe, do not consume one another’s wealth wrongfully, or offer it to the authorities so that you may sinfully consume a portion of other people’s wealth” [Al-Nisāʾ: 29, as cited; the printed quotation combines wording from 4:29 and 2:188].

وَقَالَ جَلَّ ثَنَاؤُهُ: «يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ» [الْبَقَرَةِ: 172].

Wa-qāla jalla thanāʾuhu: «yā ʾayyuhā alladhīna ʾāmanū kulū min ṭayyibāti mā kasabtum» [al-Baqarati: 172].

He, exalted be His praise, said: “You who believe, eat of the good things you have earned” [Al-Baqara: 172, as printed; the wording resembles parts of 2:172 and 2:267, but is not identical to either].

وَقَالَ سُبْحَانَهُ: «وَلَا تَيَمَّمُوا الْخَبِيثَ مِنْهُ تُنْفِقُونَ» [الْبَقَرَةِ: 267].

Wa-qāla subḥānahu: «wa-lā tayammamū al-khabītha minhu tunfiqūna» [al-Baqarati: 267].

He, glory be to Him, said: “Do not aim at the bad portion of it to spend [in charity]” [Al-Baqara: 267].

وَقَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ اللَّهَ حَرَّمَ عَلَيْكُمْ دِمَاءَكُمْ وَأَمْوَالَكُمْ، وَأَعْرَاضَكُمْ». فَبَيَّنَ اللَّهُ تَعَالَى الْفَرْضَ فِي ذَلِكَ عَلَى الْخَلْقِ، فِي كِتَابِهِ، وَفِي سُنَّةِ نَبِيِّهِ عَلَيْهِ السَّلَامُ، وَفِيمَا اجْتَمَعَ عَلَيْهِ أَهْلُ الْعِلْمِ، وَهُوَ أَنْ يُوَافِقُوهُ فِي الْحَرَكَةِ. فَإِنْ خَالَفُوا ذَلِكَ ثَبَتَتْ عَلَيْهِمْ بِخِلَافِهِ الْحُجَّةُ.

Wa-qāla ṣallā Allāhu ʿalayhi wa-sallama: «ʾinna Allāha ḥarrama ʿalaykum dimāʾakum wa-ʾamwālakum, wa-ʾaʿrāḍakum». Fa-bayyana Allāhu taʿālā al-farḍa fī dhālika ʿalā al-khalqi, fī kitābihi, wa-fī sunnati nabiyyihi ʿalayhi al-salāmu, wa-fīmā ijtamaʿa ʿalayhi ʾahlu al-ʿilmi, wa-huwa ʾan yuwāfiqūhu fī al-ḥarakati. Fa-ʾin khālafū dhālika thabatat ʿalayhim bikhilāfihi al-ḥujjatu.

He, may God bless him and grant him peace, said: “God has made your blood, your wealth, and your honor inviolable to one another.” God Most High thus explained people’s obligation in His Book, in the Sunna of His Prophet, peace be upon him, and in the scholars’ consensus: they must conform to His will in their activity. If they act otherwise, their violation establishes the argument against them.

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فَمَنْ كَانَتْ حَرَكَاتُهُ فِي طَلَبِ الرِّزْقِ عَلَى مَا وَصَفْنَا، مِنْ إِقَامَةِ الْحَقِّ، وَالْوُقُوفِ عَلَى تَجَاوُزِ الْحُدُودِ، وَتَصْحِيحِ الْوَرَعِ فِي الْمَتْجَرِ، وَفِي الصِّنَاعَاتِ، وَفِي كُلِّ الْمُضْطَرَبِ فِيهِ، كَانَ لِلَّهِ جَلَّ وَعَزَّ بِذَلِكَ مُطِيعًا، مَحْمُودًا عِنْدَ أَهْلِ الْعِلْمِ.

Fa-man kānat ḥarakātuhu fī ṭalabi al-rizqi ʿalā mā waṣafnā, min ʾiqāmati al-ḥaqqi, wa-al-wuqūfi ʿalā tajāwuzi al-ḥudūdi, wa-taṣḥīḥi al-waraʿi fī al-matjari, wa-fī al-ṣināʿāti, wa-fī kulli al-muḍṭarabi fīhi, kāna li-llāhi jalla wa-ʿazza bi-dhālika muṭīʿan, maḥmūdan ʿinda ʾahli al-ʿilmi.

Anyone whose activity in seeking provision follows what we described, upholding what is right, stopping short of crossing the limits, and making scrupulousness sound in commerce, crafts, and every field of activity, is thereby obedient to God, glorious and mighty is He, and praiseworthy in the judgment of the learned.

وَمَنْ خَالَفَ شَيْئًا مِمَّا وَصَفْنَا، فَتَعَدَّى فِي الْحَرَكَةِ، وَتَخَلَّفَ عَمَّا يَجِبُ عَلَيْهِ مِنَ الصِّدْقِ، كَانَ بِذَلِكَ مَذْمُومًا، قَدْ نَقَصَ بِذَلِكَ تَوَكُّلُهُ، وَلَمْ يُؤَدِّ فَرْضَهُ، وَلَمْ يَقَعْ عَلَيْهِ الِاسْمُ الَّذِي يَقَعُ بِإِقَامَةِ الْحَقِّ عَلَى غَيْرِهِ.

Wa-man khālafa shayʾan mimmā waṣafnā, fa-taʿaddā fī al-ḥarakati, wa-takhallafa ʿammā yajibu ʿalayhi mina al-ṣidqi, kāna bi-dhālika madhmūman, qad naqaṣa bi-dhālika tawakkuluhu, wa-lam yuʾaddi farḍahu, wa-lam yaqaʿ ʿalayhi al-ismu alladhī yaqaʿu bi-ʾiqāmati al-ḥaqqi ʿalā ghayrihi.

Anyone who violates something we described, transgresses in his activity, and falls short of the truthfulness required of him is thereby blameworthy. His trust is diminished, he has not fulfilled its obligation, and the designation that applies to others through upholding what is right does not apply to him.

وَذَلِكَ أَنَّ الْمَذْمُومَ بِتَعَدِّي الْحَدِّ خَالَفَ مَا أُمِرَ بِهِ مِنْ إِقَامَةِ الْحَقِّ، وَمَعَهُ الِاعْتِرَافُ بِخَطَإِ فِعْلِهِ، وَالتَّوْبِيخُ لِنَفْسِهِ عِنْدَ الرُّجُوعِ إِلَى الْفِكْرَةِ فِي أَمْرِهِ، مُقِرٌّ بِأَنَّ ذَلِكَ الْفِعْلَ مَعْصِيَةٌ لِرَبِّهِ، وَالْعُقُودُ قَائِمَةٌ بِمَا وَصَفْنَا، بِمَا أَثْبَتَ لَهُ الِاسْمَ. وَلَنْ يَزُولَ عَنْهُ مَا أَوْجَبَ لَهُ عَقْدُ الْقُلُوبِ، وَالِاعْتِرَافُ بِالْأَلْسِنَةِ، إِلَّا بِالْإِنْكَارِ لِذَلِكَ، وَالْخُرُوجِ مِنْهُ بِالْجَحْدِ لَهُ، وَالشَّكِّ فِيهِ، وَقَدْ بَيَّنَّا هَذَا فِي أَوَّلِ الْكِتَابِ. فَهَذِهِ صِفَاتُ الْمَذْمُومِ فِي حَرَكَتِهِ.

Wa-dhālika ʾanna al-madhmūma bitaʿaddī al-ḥaddi khālafa mā ʾumira bihi min ʾiqāmati al-ḥaqqi, wa-maʿahu al-iʿtirāfu bikhaṭaʾi fiʿlihi, wa-al-tawbīkhu linafsihi ʿinda al-rujūʿi ʾilā al-fikrati fī ʾamrihi, muqirrun bi-ʾanna dhālika al-fiʿla maʿṣiyatun lirabbihi, wa-al-ʿuqūdu qāʾimatun bimā waṣafnā, bimā ʾathbata lahu al-isma. Wa-lan yazūla ʿanhu mā ʾawjaba lahu ʿaqdu al-qulūbi, wa-al-iʿtirāfu bi-al-ʾalsinati, ʾillā bi-al-ʾinkāri li-dhālika, wa-al-khurūji minhu bi-al-jaḥdi lahu, wa-al-shakki fīhi, wa-qad bayyannā hādhā fī ʾawwali al-kitābi. Fa-hādhihi ṣifātu al-madhmūmi fī ḥarakatihi.

The person blamed for crossing the limit has violated the duty to uphold what is right. Yet he acknowledges the error of his deed and reproaches himself when he reflects on his conduct, admitting that the act disobeys his Lord. The convictions we described, which established the designation for him, remain. What the heart’s conviction and the tongue’s acknowledgment conferred upon him will not disappear unless he rejects it, leaves it through denial, or doubts it. We explained this at the beginning of the book. These, then, are the characteristics of the person whose activity is blameworthy.

وَأَمَّا الْمَحْمُودُ مِنَ الْحَرَكَةِ، فَأَوَّلُهَا مَا وَصَفْنَا مِنْ إِقَامَةِ الطَّاعَةِ لِلَّهِ سُبْحَانَهُ فِي الْحَرَكَةِ، وَتَحَرِّي الْمُوَافَقَةِ لِلَّهِ سُبْحَانَهُ بِمَا فِيهَا، وَالْوُقُوفِ عِنْدَ تَجَاوُزِ الْحُدُودِ، حَتَّى يَكُونَ مَوْصُوفًا فِي ذَلِكَ بِإِحْكَامِ الْوَرَعِ، وَشِدَّةِ الْحَذَرِ، وَإِقَامَةِ التَّقْوَى. فَإِذَا قَامَ بِذَلِكَ عَلَى شَرَائِطِهِ، كَانَتْ هَذِهِ أَوَّلَ الْحَرَكَاتِ الْمَحْمُودَةِ الَّتِي أَبَاحَهَا اللَّهُ عَزَّ وَجَلَّ لَهُ.

Wa-ʾammā al-maḥmūdu mina al-ḥarakati, fa-ʾawwaluhā mā waṣafnā min ʾiqāmati al-ṭāʿati li-llāhi subḥānahu fī al-ḥarakati, wa-taḥarrī al-muwāfaqati li-llāhi subḥānahu bimā fīhā, wa-al-wuqūfi ʿinda tajāwuzi al-ḥudūdi, ḥattā yakūna mawṣūfan fī dhālika bi-ʾiḥkāmi al-waraʿi, wa-shiddati al-ḥadhari, wa-ʾiqāmati al-taqwā. Fa-ʾidhā qāma bi-dhālika ʿalā sharāʾiṭihi, kānat hādhihi ʾawwala al-ḥarakāti al-maḥmūdati allatī ʾabāḥahā Allāhu ʿazza wa-jalla lahu.

As for praiseworthy activity, its first level is what we described: maintaining obedience to God, glory be to Him, in one’s actions, conscientiously seeking conformity to God, glory be to Him, in them, and stopping when one would cross the limits. One is then characterized by sound scrupulousness, intense caution, and sustained mindfulness of God. When someone fulfills this with its conditions, it is the first level of praiseworthy activity God, mighty and exalted, has permitted him.

وَمِنَ الْحَرَكَاتِ الْمَحْمُودَةِ، مِمَّا هِيَ أَرْفَعُ فِي الدَّرَجَةِ، وَأَعْلَى فِي الرُّتْبَةِ، مَا وَصَفَ اللَّهُ سُبْحَانَهُ بِهِ أَصْحَابَ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَوَصَفَهُمْ مِنَ الْمَقَامَاتِ فِيهِ، وَجِلَّةَ التَّابِعِينَ مِنْ بَعْدِهِمْ، وَخَوَاصَّ الْمُؤْمِنِينَ، فِي سَائِرِ الْأَزْمِنَةِ وَالدُّهُورِ، الَّذِينَ بَانُوا بِفَضْلِ الْخُصُوصِ فِي التَّوَكُّلِ، وَفِي سَائِرِ الْمَنَازِلِ عَلَى عَوَامِّ الْخَلْقِ.

Wa-mina al-ḥarakāti al-maḥmūdati, mimmā hiya ʾarfaʿu fī al-darajati, wa-ʾaʿlā fī al-rutbati, mā waṣafa Allāhu subḥānahu bihi ʾaṣḥāba Muḥammadin ṣallā Allāhu ʿalayhi wa-sallama, wa-waṣafahum mina al-maqāmāti fīhi, wa-jillata al-tābiʿīna min baʿdihim, wa-khawāṣṣa al-muʾminīna, fī sāʾiri al-ʾazminati wa-al-duhūri, alladhīna bānū bifaḍli al-khuṣūṣi fī al-tawakkuli, wa-fī sāʾiri al-manāzili ʿalā ʿawāmmi al-khalqi.

Among the praiseworthy activities higher in degree and loftier in rank are those by which God, glory be to Him, described the Companions of Muḥammad, may God bless him and grant him peace, and the stations they attained in them, together with the eminent Successors after them and the elect believers throughout all times and ages. They stood apart from ordinary people through their distinctive excellence in trust and in all the other stations.

فَكَانَ فَضْلُهُمْ بِذَلِكَ عَلَى غَيْرِهِمْ مَعْرُوفًا وَمَقَامُهُمْ عِنْدَ اللَّهِ رَفِيعًا، وَهُوَ حَقِيقَةُ التَّوَكُّلِ وَمُحْكَمُهُ، وَالتَّعَالِي فِي ذُرْوَةِ مَا أُقِيمَ فِيهِ الْأَنْبِيَاءُ وَالصِّدِّيقُونَ، وَخَوَاصُّ الْمُؤْمِنِينَ. وَبَعْدَ إِحْكَامِهِمْ لِفَرْضِ التَّوَكُّلِ فِي أَصْلِهِ، بَانُوا بِفَضْلِ الْمَعْرِفَةِ عَلَى غَيْرِهِمْ، وَالزِّيَادَةِ فِي الْعَمَلِ بِهَا لِلَّهِ جَلَّ ثَنَاؤُهُ، مِنْ طَهَارَةِ الْقُلُوبِ، وَإِدَامَةِ الذِّكْرِ، وَكَثْرَةِ التَّقَرُّبِ إِلَى اللَّهِ سُبْحَانَهُ بِالنَّوَافِلِ، وَبَذْلِ الطَّاقَةِ وَالْجَهْدِ نَصِيحَةً لِأَنْفُسِهِمْ، وَطَلَبًا لِلْحُظْوَةِ عِنْدَ سَيِّدِهِمْ.

Fa-kāna faḍluhum bi-dhālika ʿalā ghayrihim maʿrūfan wa-maqāmuhum ʿinda Allāhi rafīʿan, wa-huwa ḥaqīqatu al-tawakkuli wa-muḥkamuhu, wa-al-taʿālī fī dhurwati mā ʾuqīma fīhi al-ʾanbiyāʾu wa-al-ṣiddīqūna, wa-khawāṣṣu al-muʾminīna. Wa-baʿda ʾiḥkāmihim lifarḍi al-tawakkuli fī ʾaṣlihi, bānū bifaḍli al-maʿrifati ʿalā ghayrihim, wa-al-ziyādati fī al-ʿamali bihā li-llāhi jalla thanāʾuhu, min ṭahārati al-qulūbi, wa-ʾidāmati al-dhikri, wa-kathrati al-taqarrubi ʾilā Allāhi subḥānahu bi-al-nawāfili, wa-badhli al-ṭāqati wa-al-jahdi naṣīḥatan li-ʾanfusihim, wa-ṭalaban li-al-ḥuẓwati ʿinda sayyidihim.

Their superiority to others was therefore recognized, and their station with God was lofty. This is trust in its true and firmly established form, ascent to the summit of the station in which the prophets, the utterly truthful, and the elect believers were established. Having secured the fundamental obligation of trust, they surpassed others in knowledge and in acting upon it for God, exalted be His praise: purifying hearts, sustaining remembrance, drawing near to God, glory be to Him, abundantly through voluntary devotions, and expending strength and effort out of sincere concern for themselves and in pursuit of favor with their Lord.

فَكَانَتْ هَذِهِ الْأَخْلَاقُ الْغَالِبَةُ عَلَيْهِمْ مَانِعَةً مِنَ الْحَرَكَةِ الَّتِي أُبِيحَتْ لَهُمْ، وَقَدْ حُظِرَتْ عَنْهُمْ لِقِلَّةِ مَا فِيهَا مِنَ الذِّكْرِ لِلسَّيِّدِ الْكَرِيمِ، وَإِيثَارًا مِنْهُمْ لِمَا يُقَرِّبُ إِلَيْهِ مِنْ ذَلِكَ، لِمَا بَانَ لَهُمْ مِنْ فَضْلِ الْعَمَلِ لِلَّهِ جَلَّ وَعَزَّ بِطَاعَتِهِ، وَإِيثَارًا مِنْهُمْ لِمَا نَدَبَ إِلَيْهِ مِنْ تَرْكِ الشَّهَوَاتِ، وَالتَّجَافِي عَنْ دَارِ الْآفَاتِ.

Fa-kānat hādhihi al-ʾakhlāqu al-ghālibatu ʿalayhim māniʿatan mina al-ḥarakati allatī ʾubīḥat lahum, wa-qad ḥuẓirat ʿanhum liqillati mā fīhā mina al-dhikri li-al-sayyidi al-karīmi, wa-ʾīthāran minhum limā yuqarribu ʾilayhi min dhālika, limā bāna lahum min faḍli al-ʿamali li-llāhi jalla wa-ʿazza biṭāʿatihi, wa-ʾīthāran minhum limā nadaba ʾilayhi min tarki al-shahawāti, wa-al-tajāfī ʿan dāri al-ʾāfāti.

These dominant qualities kept them from activity that had been permitted to them. Such activity was barred from them because it contained little remembrance of their generous Lord, and because they preferred what drew them near to Him. They had recognized the excellence of acting for God, glorious and mighty is He, in obedience to Him, and preferred what He encouraged: abandoning desires and turning away from the abode of afflictions.

Source page 127

فَكَانُوا بِذَلِكَ عَنْ حَرَكَاتِ الطَّبْعِ مُتَجَانِفِينَ مُتَشَاغِلِينَ، وَبِكُلِّ دَاعٍ يَدْعُوهُمْ إِلَى غَيْرِهِ مُسْتَقِلِّينَ، وَعَنْ كُلِّ فَتْرَةٍ تَمِيلُ بِهِمْ إِلَى الرَّاحَةِ نَافِرِينَ، وَإِلَى كُلِّ حَادٍ يَحْدُوهُمْ إِلَى الزِّيَادَةِ سَاكِنِينَ، وَعَلَى الْعَمَلِ الْمُقَرِّبِ لَهُمْ إِلَى اللَّهِ عَاكِفِينَ. قَدْ جَمَعَتْ لَهُمُ الطَّاعَةُ مُرَادَتَهُمْ فِيهَا عَلَى قَدْرِ الْإِقْبَالِ عَلَيْهَا، وَأَوْضَحَتْ لَهُمْ سُبُلَ الرَّشَادِ فِيهَا، فَلَمْ يُرِيدُوا بِمَا أَدْرَكَتْ أَيْدِي الظَّفَرِ مِنْهُمْ بَدَلًا، وَلَمْ يَبْغُوا عَنْ شَيْءٍ مِنْ ذَلِكَ حِوَلًا.

Fa-kānū bi-dhālika ʿan ḥarakāti al-ṭabʿi mutajānifīna mutashāghilīna, wa-bikulli dāʿin yadʿūhum ʾilā ghayrihi mustaqillīna, wa-ʿan kulli fatratin tamīlu bihim ʾilā al-rāḥati nāfirīna, wa-ʾilā kulli ḥādin yaḥdūhum ʾilā al-ziyādati sākinīna, wa-ʿalā al-ʿamali al-muqarribi lahum ʾilā Allāhi ʿākifīna. Qad jamaʿat lahumu al-ṭāʿatu murādatahum fīhā ʿalā qadri al-ʾiqbāli ʿalayhā, wa-ʾawḍaḥat lahum subula al-rashādi fīhā, fa-lam yurīdū bimā ʾadrakat ʾaydī al-ẓafari minhum badalan, wa-lam yabghū ʿan shayʾin min dhālika ḥiwalan.

They thus turned aside from natural impulses and were occupied elsewhere. They made little of every caller who summoned them away from Him, recoiled from every lapse that inclined them toward ease, found repose with every guide urging them onward, and devoted themselves to deeds that brought them near to God. Obedience gathered their desire within itself in proportion to their devotion to it and made its paths of right guidance clear. They wanted no substitute for what their grasp had attained, nor any change from it.

وَأَصْبَحُوا فِي ذَلِكَ تَوْفِيقًا مِنْ سَيِّدِهِمْ، وَمَعُونَةً قَائِمَةً بِالْكِفَايَةِ لَهُمْ، وَخَفِيَّ لُطْفٍ غَيْرَ مُقَطَّعٍ عَنْهُمْ، فَدَامَ لَهُمُ الْحَالُ، وَزَكَتِ الْأَعْمَالُ، وَوَجَدُوا الظَّفَرَ بِالْآمَالِ، وَلَمْ يَجِدُوا عِنْدَ ذَلِكَ هَوًى غَالِبًا، وَلَا عَدُوًّا مُطَالِبًا، وَلَا أَمَلًا فِي النُّفُوسِ كَاذِبًا.

Wa-ʾaṣbaḥū fī dhālika tawfīqan min sayyidihim, wa-maʿūnatan qāʾimatan bi-al-kifāyati lahum, wa-khafiyya luṭfin ghayra muqaṭṭaʿin ʿanhum, fa-dāma lahumu al-ḥālu, wa-zakati al-ʾaʿmālu, wa-wajadū al-ẓafara bi-al-ʾāmāli, wa-lam yajidū ʿinda dhālika hawan ghāliban, wa-lā ʿaduwwan muṭāliban, wa-lā ʾamalan fī al-nufūsi kādhiban.

In that state they came to [receive] their Lord’s enabling grace, assistance sufficient for them, and hidden kindness that was never cut off [the opening construction is defective as printed]. Their state endured, their deeds grew pure, and their hopes were fulfilled. They no longer found an overpowering desire, a pursuing enemy, or a false hope within themselves.

أَمَاتَ الْعِلْمُ بِاللَّهِ لَهُمْ أَهْوَاءَهُمْ، وَغَلَبَ لَهُمْ أَعْدَاءَهُمْ، وَجَمَعَ لَهُمْ شَمْلَهُمْ، وَأَحْكَمَ لَهُمْ أَمْرَهُمْ، وَكَانَ التَّوْفِيقُ لَهُمْ صَاحِبًا، وَخَفِيُّ اللُّطْفِ مِنَ اللَّهِ دَائِمًا، وَالتَّأْيِيدُ لَهُمْ مِنْ سَيِّدِهِمْ مُرْشِدًا. فَكَانَتْ هَذِهِ صِفَاتُهُمْ، وَهِيَ فِي التَّعَالِي فِي ذَلِكَ عَلَى قَدْرِ أَقْدَارِهِمْ، وَمَا أَدَّاهُمْ فَضْلُ الْعِلْمِ بِاللَّهِ تَعَالَى، إِلَى سَبِيلِ الْعَمَلِ بِهِ، بِالِاشْتِغَالِ بِدَوَامِ الْأَعْمَالِ، عَلَى قَدْرِ الرِّفْعَةِ فِي الْحَالِ.

ʾAmāta al-ʿilmu bi-Allāhi lahum ʾahwāʾahum, wa-ghalaba lahum ʾaʿdāʾahum, wa-jamaʿa lahum shamlahum, wa-ʾaḥkama lahum ʾamrahum, wa-kāna al-tawfīqu lahum ṣāḥiban, wa-khafiyyu al-luṭfi mina Allāhi dāʾiman, wa-al-taʾyīdu lahum min sayyidihim murshidan. Fa-kānat hādhihi ṣifātuhum, wa-hiya fī al-taʿālī fī dhālika ʿalā qadri ʾaqdārihim, wa-mā ʾaddāhum faḍlu al-ʿilmi bi-Allāhi taʿālā, ʾilā sabīli al-ʿamali bihi, bi-al-ishtighāli bidawāmi al-ʾaʿmāli, ʿalā qadri al-rifʿati fī al-ḥāli.

Knowledge of God put their desires to death, overcame their enemies, gathered their scattered affairs, and established their course securely. Enabling grace accompanied them; God’s hidden kindness endured; their Lord’s support guided them. These were their qualities, rising according to their respective measures and the extent to which excellence in knowing God Most High led them to act upon that knowledge, occupying themselves with sustained deeds in proportion to the loftiness of their state.

وَكَانَتْ هَذِهِ الْحَرَكَاتُ هِيَ الْغَالِبَةَ عَلَيْهِمْ دُونَ غَيْرِهَا مِنَ الْحَرَكَةِ، وَكَانَ الْغَالِبُ عَلَى قُلُوبِهِمْ مَحَبَّتَهُمْ لِلْمُوَافَقَةِ، وَتَحَرِّيَهُمْ لِلتَّوَصُّلِ إِلَى اللَّهِ سُبْحَانَهُ مِنَ الْأَعْمَالِ دُونَ ذِكْرِ مَا كَفَاهُمْ، وَضَمِنَ لَهُمْ مِنَ الْأَرْزَاقِ وَغَيْرِهَا.

Wa-kānat hādhihi al-ḥarakātu hiya al-ghālibata ʿalayhim dūna ghayrihā mina al-ḥarakati, wa-kāna al-ghālibu ʿalā qulūbihim maḥabbatahum li-al-muwāfaqati, wa-taḥarriyahum li-al-tawaṣṣuli ʾilā Allāhi subḥānahu mina al-ʾaʿmāli dūna dhikri mā kafāhum, wa-ḍamina lahum mina al-ʾarzāqi wa-ghayrihā.

These activities, rather than others, predominated in them. What ruled their hearts was love of conformity to God and a conscientious search for deeds that would bring them to Him, glory be to Him, rather than thoughts of the livelihoods and other things He had already provided sufficiently and guaranteed for them.

فَلَمْ يَكُونُوا لِلْأَوْقَاتِ مُضَيِّعِينَ، وَلَا بِاسْتِجْلَابِ مَا كُفُوا مُتَشَاغِلِينَ، وَلَا لِمَا أَحَبَّ الْخَلْقُ مِنَ الِاسْتِكْثَارِ مُحِبِّينَ، إِلَّا أَنْ يَكُونَ لِسَيِّدِهِمْ فِي ذَلِكَ أَمْرٌ جَعَلَ لَهُمُ الْفَضْلَ فِيهِ، وَنَدَبَهُمْ إِلَى الْقِيَامِ بِهِ، مِثْلَ قَوْلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «كَفَى بِالْمَرْءِ شَرًّا أَنْ يُضَيِّعَ مَنْ يَعُولُ». وَقَوْلِهِ عَلَيْهِ السَّلَامُ: «كُلُّكُمْ رَاعٍ، وَكُلُّكُمْ مَسْؤُولٌ عَنْ رَعِيَّتِهِ».

Fa-lam yakūnū li-al-ʾawqāti muḍayyiʿīna, wa-lā bi-istijlābi mā kufū mutashāghilīna, wa-lā limā ʾaḥabba al-khalqu mina al-istikthāri muḥibbīna, ʾillā ʾan yakūna lisayyidihim fī dhālika ʾamrun jaʿala lahumu al-faḍla fīhi, wa-nadabahum ʾilā al-qiyāmi bihi, mithla qawli al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «kafā bi-al-marʾi sharran ʾan yuḍayyiʿa man yaʿūlu». Wa-qawlihi ʿalayhi al-salāmu: «kullukum rāʿin, wa-kullukum masʾūlun ʿan raʿiyyatihi».

They did not squander their time, occupy themselves with obtaining what had already been guaranteed, or love the accumulation others loved. The exception was when their Lord commanded something in it, made it a source of merit for them, and urged them to fulfill it. Such is the saying of the Prophet, may God bless him and grant him peace: “It is evil enough for a person to neglect those he supports.” And he, peace be upon him, said: “Each of you is a shepherd, and each of you is responsible for his flock.”

Source page 128

فَالرَّجُلُ رَاعٍ لِمَا اسْتُرْعِيَ، يَجِبُ عَلَيْهِ الْقِيَامُ بِأَمْرِهِمْ، مِنْ أَمْرِ الدِّينِ وَالدُّنْيَا، وَكَذَلِكَ مَنْ أَوْجَبَ اللَّهُ تَعَالَى عَلَيْهِ عِيلَتَهُ، وَفَرَضَ عَلَيْهِ الْقِيَامَ بِأَمْرِهِ، مِنَ الْآبَاءِ وَالْأُمَّهَاتِ وَالْأَزْوَاجِ، وَصِغَارِ الْأَوْلَادِ، الَّذِينَ لَمْ يَخْتَلِفِ الْمُسْلِمُونَ فِي أَنَّ أُمُورَهُمْ وَاجِبَةٌ، وَأَنَّ تَرْكَهُمْ مَعْصِيَةٌ، إِذَا كَانُوا فِي حَالِ الْحَاجَةِ. وَكَذَلِكَ قَوْلُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «كَفَى بِالْمَرْءِ شَرًّا أَنْ يُضَيِّعَ مَنْ يَعُولُ».

Fa-al-rajulu rāʿin limā usturʿiya, yajibu ʿalayhi al-qiyāmu bi-ʾamrihim, min ʾamri al-dīni wa-al-dunyā, wa-ka-dhālika man ʾawjaba Allāhu taʿālā ʿalayhi ʿīlatahu, wa-faraḍa ʿalayhi al-qiyāma bi-ʾamrihi, mina al-ʾābāʾi wa-al-ʾummahāti wa-al-ʾazwāji, wa-ṣighāri al-ʾawlādi, alladhīna lam yakhtalifi al-muslimūna fī ʾanna ʾumūrahum wājibatun, wa-ʾanna tarkahum maʿṣiyatun, ʾidhā kānū fī ḥāli al-ḥājati. Wa-ka-dhālika qawlu al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «kafā bi-al-marʾi sharran ʾan yuḍayyiʿa man yaʿūlu».

A man is a shepherd over those entrusted to him and must attend to their religious and worldly affairs. The same applies to anyone whose support and care God Most High has made his duty: fathers, mothers, wives, and young children. Muslims have not disagreed that caring for them is obligatory and that neglecting them when they are in need is disobedience. This is likewise the meaning of the saying of the Prophet, may God bless him and grant him peace: “It is evil enough for a person to neglect those he supports.”

وَلَا يَكُونُ قَوْلُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «كَفَى بِالْمَرْءِ شَرًّا» وَهُوَ لَا يَجِبُ عَلَيْهِ عِيلَتُهُمْ، وَلَا حِينَمَا تَكُونُ عِيلَتُهُمْ تَطَوُّعًا مِنْهُ، يَتَطَوَّعُ بِهِ، لِأَنَّ الشَّرَّ بَلَاءٌ وَاقِعٌ، وَعُقُوبَةٌ نَازِلَةٌ، وَاللَّهُ جَلَّ ثَنَاؤُهُ لَا يُعَاقِبُ عَلَى تَرْكِ مَا لَا يَجِبُ، وَإِنَّمَا أَخْبَرَنَا أَنَّ وَعِيدَهُ وَعُقُوبَتَهُ وَاقِعَةٌ عَلَى مَنْ عَصَاهُ، وَخَالَفَ أَمْرَهُ.

Wa-lā yakūnu qawlu al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «kafā bi-al-marʾi sharran» wa-huwa lā yajibu ʿalayhi ʿīlatuhum, wa-lā ḥīnamā takūnu ʿīlatuhum taṭawwuʿan minhu, yataṭawwaʿu bihi, li-ʾanna al-sharra balāʾun wāqiʿun, wa-ʿuqūbatun nāzilatun, wa-Allāhu jalla thanāʾuhu lā yuʿāqibu ʿalā tarki mā lā yajibu, wa-ʾinnamā ʾakhbaranā ʾanna waʿīdahu wa-ʿuqūbatahu wāqiʿatun ʿalā man ʿaṣāhu, wa-khālafa ʾamrahu.

The words of the Prophet, may God bless him and grant him peace, “It is evil enough for a person,” cannot concern someone who is not obliged to support them, or a situation in which their support is a voluntary act he undertakes. For evil entails affliction and punishment, and God, exalted be His praise, does not punish someone for leaving undone what is not obligatory. He has told us that His warning and punishment fall upon those who disobey Him and violate His command.

فَسَعْيُهُمْ فِي الْأُمُورِ تَحَرٍّ مِنْهُمْ لِلْمُوَافَقَةِ، وَرَغْبَةٌ مِنْهُمْ فِي الطَّاعَةِ، وَلَيْسَ سَعْيُهُمْ فِي ذَلِكَ كَسَعْيِ مَنْ أَرَادَ الْكَثْرَةَ، لِمَا بَانُوا بِهِ مِنَ الِاشْتِغَالِ بِمَا هُوَ أَوْلَى بِهِمْ، وَآثَرُ فِي نُفُوسِهِمْ. فَإِنْ وَجَبَ شَيْءٌ مِنْ ذَلِكَ، وَسَعَوْا فِيهِ، كَانَ سَعْيُهُمْ وَالْقُلُوبُ إِلَى اللَّهِ جَلَّ وَعَزَّ فِي ذَلِكَ نَاظِرَةٌ، وَإِلَيْهِ فِيهِ سَاكِنَةٌ، بِدَوَامِ ذِكْرٍ مُبَاشِرٍ لِقُلُوبِهِمْ، وَدَوَامِ مَعْرِفَةٍ مُغَشِّيَةٍ لَهُمْ، وَاسْتِجَابَةٍ لِلَّهِ مُتَّصِلَةٍ بِهِمْ.

Fa-saʿyuhum fī al-ʾumūri taḥarrin minhum li-al-muwāfaqati, wa-raghbatun minhum fī al-ṭāʿati, wa-laysa saʿyuhum fī dhālika kasaʿyi man ʾarāda al-kathrata, limā bānū bihi mina al-ishtighāli bimā huwa ʾawlā bihim, wa-ʾātharu fī nufūsihim. Fa-ʾin wajaba shayʾun min dhālika, wa-saʿaw fīhi, kāna saʿyuhum wa-al-qulūbu ʾilā Allāhi jalla wa-ʿazza fī dhālika nāẓiratun, wa-ʾilayhi fīhi sākinatun, bidawāmi dhikrin mubāshirin liqulūbihim, wa-dawāmi maʿrifatin mughashshiyatin lahum, wa-istijābatin li-llāhi muttaṣilatin bihim.

Their efforts in these matters are a conscientious pursuit of conformity and a desire for obedience. Their striving is unlike that of someone who seeks abundance, because they are distinguished by devotion to what is more fitting for them and dearer to their souls. If any such duty arises and they strive to fulfill it, their hearts look toward God, glorious and mighty is He, and rest in Him throughout their striving, with continual remembrance touching their hearts directly, continual knowledge enveloping them, and an unbroken response to God.

قَدْ نَفَرَتِ الْقُلُوبُ لِذَلِكَ مِنْ أَسْبَابِ الْخَلِيفَةِ، وَانْقَطَعَتْ مِنْ مَطَامِعِ الرِّيبَةِ، وَأُعْتِقَتْ مِنْ رِبْقَةِ الْأَسْبَابِ، وَرِقِّ أَهْلِ الدُّنْيَا، وَتَفَرَّدَتْ فِي كُلِّ حَالٍ بِوَلِيِّهَا، وَالْقَائِمِ عَلَيْهَا بِمَا كَسَبَتْ، وَالْعَالِمِ بِهَا فِي مَكْنُونِ ضَمِيرِهَا. لَا يَفْتُرُونَ فِي سَعْيِهِمْ عَنْ مُوَاصَلَتِهِ، وَلَا يُقَصِّرُونَ عَنْ شَيْءٍ أَمَرَ بِهِ، مِنْ حَيْثُ بَلَغَتْهُ الْعُقُولُ الْمُذَكَّاةُ بِفِطَنِ الْفَهْمِ عَنْهُ، وَأَوْصَلَ إِلَيْهِ غَلَيَانُ الْعِلْمِ وَالْمَعْرِفَةِ بِهِ.

Qad nafarati al-qulūbu li-dhālika min ʾasbābi al-khalīfati, wa-inqaṭaʿat min maṭāmiʿi al-rībati, wa-ʾuʿtiqat min ribqati al-ʾasbābi, wa-riqqi ʾahli al-dunyā, wa-tafarradat fī kulli ḥālin biwaliyyihā, wa-al-qāʾimi ʿalayhā bimā kasabat, wa-al-ʿālimi bihā fī maknūni ḍamīrihā. Lā yafturūna fī saʿyihim ʿan muwāṣalatihi, wa-lā yuqaṣṣirūna ʿan shayʾin ʾamara bihi, min ḥaythu balaghat-hu al-ʿuqūlu al-mudhakkātu bifiṭani al-fahmi ʿanhu, wa-ʾawṣala ʾilayhi ghalayānu al-ʿilmi wa-al-maʿrifati bihi.

Their hearts have therefore recoiled from “the means of the successor” [the printed word is uncertain in this context], severed their dubious expectations, and been freed from the tether of means and bondage to worldly people. In every condition they attend solely to their Protector, who watches over what they earn and knows their innermost secrets. As they strive, they never flag in maintaining their connection with Him or fall short of anything He commands, as far as minds sharpened by discerning understanding of Him can reach, and as far as the fervor of knowledge and recognition of Him can lead.

Source pages 128–129

وَكَانَ سَعْيُهُمْ فِي الْكَسْبِ عَلَى وَصْفِنَا مِنْ أَفْضَلِ الْقُرَبِ إِلَى سَيِّدِهِمْ، وَأَخَصِّ الْأَعْمَالِ فِي حَالِ مَنَازِلِهِمْ. فَكَانَتْ إِقَامَةُ الشُّغْلِ بِهِ عَلَيْهِمْ آثَرَ عِنْدَهُمْ مِنَ التَّشَاغُلِ بِغَيْرِهِ، لِمَا بَانَ مِنْ فَضْلِ مُوَافَقَتِهِ فِيمَا دَعَا إِلَيْهِ، وَأَمَرَ بِهِ.

Wa-kāna saʿyuhum fī al-kasbi ʿalā waṣfinā min ʾafḍali al-qurabi ʾilā sayyidihim, wa-ʾakhaṣṣi al-ʾaʿmāli fī ḥāli manāzilihim. Fa-kānat ʾiqāmatu al-shughli bihi ʿalayhim ʾāthara ʿindahum mina al-tashāghuli bighayrihi, limā bāna min faḍli muwāfaqatihi fīmā daʿā ʾilayhi, wa-ʾamara bihi.

Their striving to earn, as we have described it, is among the finest ways of drawing near to their Lord and among the most distinctive deeds appropriate to their stations. Occupying themselves with this duty is dearer to them than occupying themselves elsewhere, because they recognize the excellence of conforming to what He calls them to and commands.

Source page 129

فَهَذِهِ صِفَةُ سَعْيِهِمْ، وَلَمْ يَكُنِ السَّعْيُ فِي ذَلِكَ قَادِحًا فِي صَفَاءِ الذِّكْرِ الْقَائِمِ لَهُمْ، وَلَا مُنْقِصًا مَا خُصُّوا بِهِ مِنْ حَالِ قُرْبِ الْقُلُوبِ وَمَرَاتِبِهَا، وَحَالِ الْمَنَازِلِ الْمَرْجُوَّةِ لَهُمْ مِنَ السَّيِّدِ الْكَرِيمِ. فَهَذِهِ صِفَاتُ حَرَكَاتِ الصِّدِّيقِينَ وَالْأَوْلِيَاءِ فِي الْمَكْسَبِ.

Fa-hādhihi ṣifatu saʿyihim, wa-lam yakuni al-saʿyu fī dhālika qādiḥan fī ṣafāʾi al-dhikri al-qāʾimi lahum, wa-lā munqiṣan mā khuṣṣū bihi min ḥāli qurbi al-qulūbi wa-marātibihā, wa-ḥāli al-manāzili al-marjuwwati lahum mina al-sayyidi al-karīmi. Fa-hādhihi ṣifātu ḥarakāti al-Ṣiddīqīna wa-al-ʾawliyāʾi fī al-maksabi.

Such is their striving. It does not impair the purity of their sustained remembrance or diminish the special nearness and ranks of their hearts, or the stations they hope for from their generous Lord. These are the characteristics of the utterly truthful and God’s friends in their earning.

وَالدَّلِيلُ عَلَى ذَلِكَ فِعْلُ أَبِي بَكْرٍ الصِّدِّيقِ، وَعُمَرَ الْفَارُوقِ، وَعُثْمَانَ ذِي النُّورَيْنِ، وَعَلِيِّ بْنِ أَبِي طَالِبٍ، وَأَكْثَرِ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، مِنَ الْمُخْتَارِينَ لِصُحْبَتِهِ، الْمُنْتَخَبِينَ لِمَعُونَتِهِ، سُرُجِ الْأَرْضِ وَمَصَابِيحِهَا، وَزَهْرَةِ الدُّنْيَا وَزِينَتِهَا، الْمُقَدَّمِينَ بِالْفَضْلِ عَلَى خَوَاصِّ الْأُمَمِ السَّالِفَةِ، وَالسَّابِقِينَ غَدًا بِالطَّاعَةِ فِي الْآخِرَةِ، خَلْفَ الْأَنْبِيَاءِ عَلَيْهِمُ السَّلَامُ.

Wa-al-dalīlu ʿalā dhālika fiʿlu ʾAbī Bakrin al-Ṣiddīqi, wa-ʿUmara al-Fārūqi, wa-ʿUthmāna Dhī al-Nūrayni, wa-ʿAliyyi bni ʾAbī Ṭālibin, wa-ʾakthari ʾaṣḥābi al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama, mina al-mukhtārīna liṣuḥbatihi, al-muntakhabīna limaʿūnatihi, suruji al-ʾarḍi wa-maṣābīḥihā, wa-zahrati al-dunyā wa-zīnatihā, al-muqaddamīna bi-al-faḍli ʿalā khawāṣṣi al-ʾumami al-sālifati, wa-al-sābiqīna ghadan bi-al-ṭāʿati fī al-ʾākhirati, khalfa al-ʾanbiyāʾi ʿalayhimu al-salāmu.

The evidence is the practice of Abū Bakr the Utterly Truthful, ʿUmar the Discerner, ʿUthmān of the Two Lights, ʿAlī ibn Abī Ṭālib, and most of the Companions of the Prophet, may God bless him and grant him peace. They were chosen for his companionship and selected to assist him: the earth’s lamps and lights, the world’s bloom and adornment, preferred in excellence to the elect of earlier communities, and, through obedience, destined to lead the way tomorrow in the hereafter, behind the prophets, peace be upon them.

وَأَئِمَّةِ الْحَقِّ، وَحَمَلَةِ الْعِلْمِ، وَمَعَادِنِ الْحِكْمَةِ، وَمَنَاهِلِ التَّقْوَى، وَالْقُوَّامِ بِنَوَائِبِ الدِّينِ وَشَرَائِعِهِ، الَّذِينَ بَيَّنَ اللَّهُ عَزَّ وَجَلَّ فَضْلَهُمْ بِبَاطِنِ الْحِكْمَةِ، عَلَى لِسَانِ نَبِيِّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ عَزَّ وَجَلَّ: «مُحَمَّدٌ رَسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا سِيمَاهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ» [الْفَتْحِ: 29].

Wa-ʾaʾimmati al-ḥaqqi, wa-ḥamalati al-ʿilmi, wa-maʿādini al-ḥikmati, wa-manāhili al-taqwā, wa-al-quwwāmi binawāʾibi al-dīni wa-sharāʾiʿihi, alladhīna bayyana Allāhu ʿazza wa-jalla faḍlahum bibāṭini al-ḥikmati, ʿalā lisāni nabiyyihi ṣallā Allāhu ʿalayhi wa-sallama, fa-qāla ʿazza wa-jalla: «Muḥammadun rasūlu Allāhi wa-alladhīna maʿahu ʾashiddāʾu ʿalā al-kuffāri ruḥamāʾu baynahum tarāhum rukkaʿan sujjadan yabtaghūna faḍlan mina Allāhi wa-riḍwānan sīmāhum fī wujūhihim min ʾathari al-sujūdi» [al-Fatḥi: 29].

They are leaders of truth, bearers of knowledge, sources of wisdom, watering places of mindfulness of God, and custodians of religion’s pressing affairs and laws. God, mighty and exalted, disclosed their excellence through the inward meaning of wisdom, by the tongue of His Prophet, may God bless him and grant him peace. He, mighty and exalted, said: “Muḥammad is the Messenger of God. Those with him are stern toward unbelievers, merciful toward one another. You see them bowing and prostrating, seeking God’s favor and good pleasure. Their mark is on their faces from the trace of prostration” [Al-Fatḥ: 29].

وَقَالَ تَعَالَى: «يَا أَيُّهَا الَّذِينَ آمَنُوا مَنْ يَرْتَدَّ مِنْكُمْ عَنْ دِينِهِ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ» [الْمَائِدَةِ: 54].

Wa-qāla taʿālā: «yā ʾayyuhā alladhīna ʾāmanū man yartadda minkum ʿan dīnihi fa-sawfa yaʾtī Allāhu biqawmin yuḥibbuhum wa-yuḥibbūnahu ʾadhillatin ʿalā al-muʾminīna ʾaʿizzatin ʿalā al-kāfirīna» [al-Māʾidati: 54].

He, exalted is He, said: “You who believe, whoever among you turns away from his religion, God will bring a people whom He loves and who love Him, humble toward believers and firm toward unbelievers” [Al-Māʾida: 54].

وَقَالَ تَعَالَى: «يَا أَيُّهَا النَّبِيُّ حَسْبُكَ اللَّهُ وَمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ» [الْأَنْفَالِ: 64].

Wa-qāla taʿālā: «yā ʾayyuhā al-nabiyyu ḥasbuka Allāhu wa-mani ittabaʿaka mina al-muʾminīna» [al-ʾAnfāli: 64].

He, exalted is He, said: “Prophet, God is sufficient for you and for those believers who follow you” [Al-Anfāl: 64].

وَقَالَ عَزَّ وَجَلَّ: «لَقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ» [الْفَتْحِ: 18].

Wa-qāla ʿazza wa-jalla: «laqad raḍiya Allāhu ʿani al-muʾminīna ʾidh yubāyiʿūnaka taḥta al-shajarati» [al-Fatḥi: 18].

He, mighty and exalted, said: “God was pleased with the believers when they pledged allegiance to you beneath the tree” [Al-Fatḥ: 18].

فَمَدَحَ أَصْحَابَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي مَوَاضِعَ كَثِيرَةٍ مِنْ كِتَابِهِ، وَهُمْ أَفْضَلُ أَهْلِ الْأَرْضِ بَعْدَ الْأَنْبِيَاءِ عَلَيْهِمُ السَّلَامُ، وَأَعْمَالُهُمْ أَفْضَلُ الْأَعْمَالِ وَأَشْرَفُهَا، وَمَقَامَاتُهُمْ أَرْفَعُ الْمَقَامَاتِ وَأَعْلَاهَا، وَلِذَلِكَ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَوْ أَنْفَقَ أَحَدُكُمْ مِثْلَ أُحُدٍ ذَهَبًا، مَا بَلَغَ مُدَّ أَحَدِهِمْ وَلَا نَصِيفَهُ».

Fa-madaḥa ʾaṣḥāba rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama fī mawāḍiʿa kathīratin min kitābihi, wa-hum ʾafḍalu ʾahli al-ʾarḍi baʿda al-ʾanbiyāʾi ʿalayhimu al-salāmu, wa-ʾaʿmāluhum ʾafḍalu al-ʾaʿmāli wa-ʾashrafuhā, wa-maqāmātuhum ʾarfaʿu al-maqāmāti wa-ʾaʿlāhā, wa-li-dhālika qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «law ʾanfaqa ʾaḥadukum mithla ʾUḥudin dhahaban, mā balagha mudda ʾaḥadihim wa-lā naṣīfahu».

He praised the Companions of God’s Messenger, may God bless him and grant him peace, in many places in His Book. They are the finest people on earth after the prophets, peace be upon them. Their deeds are the finest and noblest, and their stations the loftiest and highest. That is why the Prophet, may God bless him and grant him peace, said: “If one of you spent gold equal to Mount Uḥud, it would not amount to one of their mudd-measures, or even half of one.”

Source pages 129–130

وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «خَيْرُ أُمَّتِي أَوَّلُهَا». وَقَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «خَيْرُ النَّاسِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ». وَقَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ اللَّهَ اخْتَارَ أَصْحَابِي عَلَى جَمِيعِ الْأُمَمِ». وَقَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «خَيْرُ النَّاسِ الْقَرْنُ الَّذِينَ بُعِثْتُ فِيهِمْ». وَهَذَا يَكْثُرُ فِي السُّنَّةِ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

Wa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «khayru ʾummatī ʾawwaluhā». Wa-qāla ṣallā Allāhu ʿalayhi wa-sallama: «khayru al-nāsi qarnī, thumma alladhīna yalūnahum, thumma alladhīna yalūnahum». Wa-qāla ṣallā Allāhu ʿalayhi wa-sallama: «ʾinna Allāha ikhtāra ʾaṣḥābī ʿalā jamīʿi al-ʾumami». Wa-qāla ṣallā Allāhu ʿalayhi wa-sallama: «khayru al-nāsi al-qarnu alladhīna buʿithtu fīhim». Wa-hādhā yakthuru fī al-sunnati ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama.

The Prophet, may God bless him and grant him peace, said: “The best of my community are its earliest members.” He, may God bless him and grant him peace, said: “The best people are my generation, then those who follow them, then those who follow them.” He, may God bless him and grant him peace, said: “God chose my Companions above all communities.” He, may God bless him and grant him peace, said: “The best people are the generation among whom I was sent.” Such reports are numerous in the Sunna transmitted from God’s Messenger, may God bless him and grant him peace.

Source page 130

وَأَوَّلُ مَا نَبْدَأُ بِذِكْرِهِ، وَنَحْتَجُّ بِفِعْلِهِ الصِّدِّيقُ رِضْوَانُ اللَّهِ عَلَيْهِ، صَدَّقَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حِينَ كُذِّبَ، وَأَنْفَقَ عَلَيْهِ مَالَهُ حِينَ مُنِعَ، وَأَنِيسُهُ فِي الْغَارِ حِينَ أُوذِيَ، وَجَلِيسُهُ فِي الْعَرِيشِ يَوْمَ بَدْرٍ حِينَ حُورِبَ، وَأَوَّلُ مَنِ اتَّبَعَهُ وَصَدَّقَهُ.

Wa-ʾawwalu mā nabdaʾu bidhikrihi, wa-naḥtajju bifiʿlihi al-Ṣiddīqu riḍwānu Allāhi ʿalayhi, ṣaddaqa rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama ḥīna kudhdhiba, wa-ʾanfaqa ʿalayhi mālahu ḥīna muniʿa, wa-ʾanīsuhu fī al-ghāri ḥīna ʾūdhiya, wa-jalīsuhu fī al-ʿarīshi yawma Badrin ḥīna ḥūriba, wa-ʾawwalu mani ittabaʿahu wa-ṣaddaqahu.

The first person we shall mention and whose conduct we shall cite is the Utterly Truthful [Abū Bakr], may God’s good pleasure rest upon him. He affirmed God’s Messenger, may God bless him and grant him peace, when others denied him, and spent his wealth on him when others withheld theirs. He was his companion in the cave when he was persecuted and sat with him in the shelter at Badr when war was waged against him. He was the first to follow and affirm him.

وَمَنْ فَعَائِلُهُ تَكْثُرُ عَلَى لِسَانِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَمَنْ أَجْمَعَ لَهُ الْمُسْلِمُونَ بِالْفَضْلِ بَعْدَ نَبِيِّهِمْ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَرَضُوا بِهِ خَلِيفَةً بَعْدَ رَسُولِهِمْ، لِمَا رَأَوْا مِنْ تَقْدِيمِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَهُ فِي صَلَاتِهِمْ وَفِي عَظِيمِ أَمْرِ دِينِهِمْ.

Wa-man faʿāʾiluhu takthuru ʿalā lisāni Muḥammadin ṣallā Allāhu ʿalayhi wa-sallama, wa-man ʾajmaʿa lahu al-muslimūna bi-al-faḍli baʿda nabiyyihim ṣallā Allāhu ʿalayhi wa-sallama, wa-raḍū bihi khalīfatan baʿda rasūlihim, limā raʾaw min taqdīmihi ṣallā Allāhu ʿalayhi wa-sallama lahu fī ṣalātihim wa-fī ʿaẓīmi ʾamri dīnihim.

His noble deeds were often mentioned by Muḥammad, may God bless him and grant him peace. Muslims unanimously recognized his excellence after their Prophet, may God bless him and grant him peace, and accepted him as successor to their Messenger because they saw that he, may God bless him and grant him peace, had given him precedence in leading their prayer and in the great affairs of their religion.

Source pages 130–131

فَاحْتَذَى فِي الْأَمْرِ سَبِيلَ الْمُصْطَفَى، وَسَلَكَ فِيهِ مِنْهَاجَ الْمُرْتَضَى، وَقَامَ بِأَمْرِ اللَّهِ قِيَامَ الْأَنْبِيَاءِ، فَجَمَعَ مِنَ الْإِسْلَامِ شَمْلَهُ حِينَ تَفَرَّقَ، وَقَامَ بِأَوَدِهِ حِينَ وَهَى، وَمَنَعَ حَرِيمَهُ حِينَ اخْتُرِمَ، وَرَتَقَ بِالْحَقِّ خَلَلَهُ حِينَ انْفَتَقَ، حَتَّى عَادَ بَعْدَ الِافْتِرَاقِ مُثَقَّفًا، وَبَعْدَ الْوَهْنِ قَوِيًّا، وَبَعْدَ الْخَلَلِ مُتَّسِقًا.

Fa-iḥtadhā fī al-ʾamri sabīla al-Muṣṭafā, wa-salaka fīhi minhāja al-Murtaḍā, wa-qāma bi-ʾamri Allāhi qiyāma al-ʾanbiyāʾi, fa-jamaʿa mina al-ʾislāmi shamlahu ḥīna tafarraqa, wa-qāma bi-ʾawadihi ḥīna wahā, wa-manaʿa ḥarīmahu ḥīna ukhturima, wa-rataqa bi-al-ḥaqqi khalalahu ḥīna infataqa, ḥattā ʿāda baʿda al-iftirāqi muthaqqafan, wa-baʿda al-wahni qawiyyan, wa-baʿda al-khalali muttasiqan.

In governing he followed the way of the Chosen One and walked the path of the Approved One. He upheld God’s command as prophets do, gathering Islam’s scattered community, straightening what had bent when it weakened, protecting its sacred bounds when they were breached, and repairing its ruptures with truth, until it was set right after division, strong after weakness, and orderly after disorder.

Source page 131

وَأَجْمَعَ لَهُ الْمُسْلِمُونَ بِالصَّوَابِ فِي فِعْلِهِ، وَبِالْعَدْلِ فِي جَمِيعِ حُكْمِهِ، أَشَدَّ الْخَلْقِ بَعْدَ نَبِيِّهِ فِي دِينِهِ، وَأَقْوَمَهُ بِأَمْرِهِ، رِضْوَانُ اللَّهِ عَلَيْهِ وَرَحْمَتُهُ. وَلَمْ يَزَلْ عَلَى سَبِيلِهِ الْمَتِينِ، وَقَصْدِهِ الْوَاضِحِ حَتَّى تَوَفَّاهُ اللَّهُ عَزَّ وَجَلَّ حَمِيدًا.

Wa-ʾajmaʿa lahu al-muslimūna bi-al-ṣawābi fī fiʿlihi, wa-bi-al-ʿadli fī jamīʿi ḥukmihi, ʾashadda al-khalqi baʿda nabiyyihi fī dīnihi, wa-ʾaqwamahu bi-ʾamrihi, riḍwānu Allāhi ʿalayhi wa-raḥmatuhu. Wa-lam yazal ʿalā sabīlihi al-matīni, wa-qaṣdihi al-wāḍiḥi ḥattā tawaffāhu Allāhu ʿazza wa-jalla ḥamīdan.

Muslims unanimously recognized the rightness of his conduct and the justice of all his judgments. After his Prophet he was the firmest of people in religion and the most steadfast in carrying out its demands. May God’s good pleasure and mercy rest upon him. He remained on his firm path and clear course until God, mighty and exalted, took him in death, worthy of praise.

وَكَانَ مِنْ فِعْلِهِ لَمَّا اسْتُخْلِفَ، وَأَجْمَعَ الْمُسْلِمُونَ عَلَى أَمْرِهِ، أَنْ رَأَى الْكَسْبَ عَلَى عِيَالِهِ أَفْضَلَ الْأَعْمَالِ، وَأَوْصَلَ الْقُرْبَةِ، وَأَعْلَى الطَّاعَةِ، فَمَضَى إِلَى السُّوقِ مُتَكَسِّبًا عَلَيْهِمْ، فَأَدْرَكَهُ أَصْحَابُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَهُوَ فِي السُّوقِ، فَقَالُوا لَهُ: يَا خَلِيفَةَ رَسُولِ اللَّهِ، أَمْرَ الْمُسْلِمِينَ.

Wa-kāna min fiʿlihi lammā ustukhlifa, wa-ʾajmaʿa al-muslimūna ʿalā ʾamrihi, ʾan raʾā al-kasba ʿalā ʿiyālihi ʾafḍala al-ʾaʿmāli, wa-ʾawṣala al-qurbati, wa-ʾaʿlā al-ṭāʿati, fa-maḍā ʾilā al-sūqi mutakassiban ʿalayhim, fa-ʾadrakahu ʾaṣḥābu rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama, wa-huwa fī al-sūqi, fa-qālū lahu: yā khalīfata rasūli Allāhi, ʾamra al-muslimīna.

When he was made caliph and Muslims agreed upon his leadership, he considered earning a livelihood for his dependents the finest deed, the most direct means of drawing near, and the highest obedience. He went to the market to earn for them. The Companions of God’s Messenger, may God bless him and grant him peace, caught up with him there and said, “Successor of God’s Messenger, [attend to] the Muslims’ affairs!”

فَقَالَ لَهُمْ: «لَا يَقِرُّ ذَنْبِي عَلَى عِيَالِي، افْرِضُوا لِي فَرْضًا». وَكَانَ الْمُخَاطِبُ لَهُ فِي ذَلِكَ عُمَرَ بْنَ الْخَطَّابِ، وَعَلِيَّ بْنَ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُمَا، فَفَرَضُوا لَهُ فَرْضًا، رَضِيَ بِهِ، وَرَجَعَ إِلَى أُمُورِهِمْ بَعْدَ أَنْ أَحْكَمَ أَمْرَ عِيَالِهِ، رَضِيَ اللَّهُ عَنْهُ.

Fa-qāla lahum: «lā yaqirru dhanbī ʿalā ʿiyālī, ifriḍū lī farḍan». Wa-kāna al-mukhāṭibu lahu fī dhālika ʿUmara bna al-Khaṭṭābi, wa-ʿAliyya bna ʾAbī Ṭālibin raḍiya Allāhu ʿanhumā, fa-faraḍū lahu farḍan, raḍiya bihi, wa-rajaʿa ʾilā ʾumūrihim baʿda ʾan ʾaḥkama ʾamra ʿiyālihi, raḍiya Allāhu ʿanhu.

He told them, “My sin must not fall upon my dependents [the expression is uncertain]. Assign me an allowance.” Those speaking with him were ʿUmar ibn al-Khaṭṭāb and ʿAlī ibn Abī Ṭālib, may God be pleased with them both. They assigned him an allowance he accepted, and he, may God be pleased with him, returned to their affairs after securing the needs of his dependents.

وَكَذَلِكَ كَانَ عُمَرُ بْنُ الْخَطَّابِ، رَضِيَ اللَّهُ عَنْهُ فِي الْفَضْلِ، وَفِي شِدَّةِ الْإِسْلَامِ، وَالْقِيَامِ بِأَوَدِهِ، فَكَانَ يَأْخُذُ قُوتَهُ، وَقُوتَ عِيَالِهِ، وَكَذَلِكَ رُوِيَ عَنْهُ، رَضِيَ اللَّهُ عَنْهُ أَنَّهُ قَالَ: «أَتَدْرُونَ مَا أَسْتَحِلُّ مِنْ هَذَا الْمَالِ؟ ثَوْبَيْنِ لِلشِّتَاءِ وَالْقَيْظِ وَظَهْرًا أَحُجُّ عَلَيْهِ، وَقُوتَ رَجُلٍ مِنْ قُرَيْشٍ، لَيْسَ بِأَوْضَعِهِمْ وَلَا بِأَرْفَعِهِمْ». ثُمَّ رَجَعَ إِلَى الْإِشْفَاقِ عَلَى الْمُسْلِمِينَ فَقَالَ: «وَاللَّهِ مَا أَدْرِي أَيَحِلُّ لِي، أَمْ لَا».

Wa-ka-dhālika kāna ʿUmaru bnu al-Khaṭṭābi, raḍiya Allāhu ʿanhu fī al-faḍli, wa-fī shiddati al-ʾislāmi, wa-al-qiyāmi bi-ʾawadihi, fa-kāna yaʾkhudhu qūtahu, wa-qūta ʿiyālihi, wa-ka-dhālika ruwiya ʿanhu, raḍiya Allāhu ʿanhu ʾannahu qāla: «ʾatadrūna mā ʾastaḥillu min hādhā al-māli? Thawbayni li-al-shitāʾi wa-al-qayẓi wa-ẓahran ʾaḥujju ʿalayhi, wa-qūta rajulin min Qurayshin, laysa bi-ʾawḍaʿihim wa-lā bi-ʾarfaʿihim». Thumma rajaʿa ʾilā al-ʾishfāqi ʿalā al-muslimīna fa-qāla: «wa-Allāhi mā ʾadrī ʾayaḥillu lī, ʾam lā».

ʿUmar ibn al-Khaṭṭāb, may God be pleased with him, was likewise outstanding in excellence, in strengthening Islam, and in setting its affairs right. He took sustenance for himself and his dependents. It is similarly related that he, may God be pleased with him, said: “Do you know what I consider lawful for myself from this wealth? Two garments, for winter and summer heat, a mount for pilgrimage, and the sustenance of a man of Quraysh, neither the lowest nor the highest among them.” Then he returned to his anxious concern for Muslims and said, “By God, I do not know whether it is lawful for me or not.”

وَكَذَلِكَ كَانَ عُثْمَانُ بْنُ عَفَّانَ رَضِيَ اللَّهُ عَنْهُ، بَعْدَهُمَا فِي الْفَضْلِ، وَالْقِيَامِ بِالْأَمْرِ، وَالْمُجْتَمَعِ عَلَيْهِ فِي الْعَدْلِ. وَكَذَلِكَ عَلِيُّ بْنُ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ، بَعْدَهُمْ فِي الْفَضْلِ، وَالدِّينِ وَالْعِلْمِ وَالْحِلْمِ، كَانَ يَسْتَسْقِي دَلْوًا بِتَمْرَةٍ بَعْدَهُمْ، وَكَانَ لَهُ نَاضِحَانِ يَنْقُلُ عَلَيْهَا الْإِذْخِرَ، يَسْتَعِينُ بِهِ عَلَى تَزْوِيجِ فَاطِمَةَ رَضِيَ اللَّهُ عَنْهَا.

Wa-ka-dhālika kāna ʿUthmānu bnu ʿAffāna raḍiya Allāhu ʿanhu, baʿdahumā fī al-faḍli, wa-al-qiyāmi bi-al-ʾamri, wa-al-mujtamaʿi ʿalayhi fī al-ʿadli. Wa-ka-dhālika ʿAliyyu bnu ʾAbī Ṭālibin raḍiya Allāhu ʿanhu, baʿdahum fī al-faḍli, wa-al-dīni wa-al-ʿilmi wa-al-ḥilmi, kāna yastasqī dalwan bitamratin baʿdahum, wa-kāna lahu nāḍiḥāni yanqulu ʿalayhā al-ʾidhkhira, yastaʿīnu bihi ʿalā tazwīji Fāṭimata raḍiya Allāhu ʿanhā.

ʿUthmān ibn ʿAffān, may God be pleased with him, came after those two in excellence, in attending to public affairs, and in acknowledged justice. Likewise ʿAlī ibn Abī Ṭālib, may God be pleased with him, came after them in excellence, religion, knowledge, and forbearance. He drew a bucket of water for a date “after them” [as the text repeats], and he had two water-carrying camels upon which he transported idhkhir grass to help finance his marriage to Fāṭima, may God be pleased with her.

Source page 132

وَآخَى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَيْنَ قَيْسِ بْنِ الرَّبِيعِ، وَعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، فَقَالَ قَيْسٌ لِعَبْدِ الرَّحْمَنِ: هَذَا شَطْرُ مَالِي، وَلِيَ امْرَأَتَانِ، أَنْزِلُ لَكَ عَنْ وَاحِدَةٍ، وَكَانَ مَالُ قَيْسٍ الْمَالَ الصَّامِتَ الَّذِي يُرْغَبُ فِي مِثْلِهِ.

Wa-ʾākhā al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama bayna Qaysi bni al-Rabīʿi, wa-ʿAbdi al-Raḥmāni bni ʿAwfin, fa-qāla Qaysun liʿabdi al-Raḥmāni: hādhā shaṭru mālī, waliya imraʾatāni, ʾanzilu laka ʿan wāḥidatin, wa-kāna mālu Qaysin al-māla al-ṣāmita alladhī yurghabu fī mithlihi.

The Prophet, may God bless him and grant him peace, established brotherhood between Qays ibn al-Rabīʿ [the name given in this text] and ʿAbd al-Raḥmān ibn ʿAwf. Qays said to ʿAbd al-Raḥmān, “Here is half my wealth. I have two wives, and I will give up one for you.” Qays’s wealth was in gold and silver, the kind of property people desire.

فَقَالَ عَبْدُ الرَّحْمَنِ: لَا حَاجَةَ لِي بِذَلِكَ، دُلَّنِي عَلَى السُّوقِ، فَمَضَى إِلَى السُّوقِ مُتَكَسِّبًا عَلَى نَفْسِهِ، فَعَادَ وَقَدْ أَصَابَ شَيْئًا مِنْ سَمْنٍ وَإِقْطٍ، وَذَلِكَ لِمَا عِنْدَ عَبْدِ الرَّحْمَنِ مِنْ فَضْلِ الْكَسْبِ، وَفَضْلِ الْحَرَكَةِ، لِطَلَبِ الثَّوَابِ. وَكَذَلِكَ يُرْوَى لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «أَطْيَبُ مَا أَكَلَ الرَّجُلُ مِنْ كَسْبِهِ».

Fa-qāla ʿAbdu al-Raḥmāni: lā ḥājata lī bi-dhālika, dullanī ʿalā al-sūqi, fa-maḍā ʾilā al-sūqi mutakassiban ʿalā nafsihi, fa-ʿāda wa-qad ʾaṣāba shayʾan min samnin wa-ʾiqṭin, wa-dhālika limā ʿinda ʿAbdi al-Raḥmāni min faḍli al-kasbi, wa-faḍli al-ḥarakati, liṭalabi al-thawābi. Wa-ka-dhālika yurwā li-al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾannahu qāla: «ʾaṭyabu mā ʾakala al-rajulu min kasbihi».

ʿAbd al-Raḥmān replied, “I have no need of that. Show me the market.” He went to the market to earn for himself and returned having obtained some clarified butter and dried curds. This was because ʿAbd al-Raḥmān recognized the excellence of earning and working in pursuit of reward. It is likewise related of the Prophet, may God bless him and grant him peace, that he said: “The best thing a man eats is from his own earnings.”

فَآثَرَ عَبْدُ الرَّحْمَنِ الْكَسْبَ عَلَى مَالٍ طَيِّبٍ، هُوَ مَالُ رَجُلٍ مِنْ أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، لَا شَكَّ فِي أَمْرِهِ، وَلَا فِي النَّفْسِ مِنْهُ شُبْهَةٌ، عُرِضَ عَلَيْهِ مِنْ غَيْرِ مَسْأَلَةٍ، وَلَا إِسْرَافٍ مِنْ نَفْسٍ. فَهَذِهِ حُجَّتُنَا فِي الْحَرَكَةِ، مِنَ الْكِتَابِ وَالسُّنَّةِ، وَفِعْلِ أَكَابِرِ أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

Fa-ʾāthara ʿAbdu al-Raḥmāni al-kasba ʿalā mālin ṭayyibin, huwa mālu rajulin min ʾaṣḥābi rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama, lā shakka fī ʾamrihi, wa-lā fī al-nafsi minhu shubhatun, ʿuriḍa ʿalayhi min ghayri masʾalatin, wa-lā ʾisrāfin min nafsin. Fa-hādhihi ḥujjatunā fī al-ḥarakati, mina al-kitābi wa-al-sunnati, wa-fiʿli ʾakābiri ʾaṣḥābi rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama.

ʿAbd al-Raḥmān preferred earning to wholesome wealth: the property of a Companion of God’s Messenger, may God bless him and grant him peace, about which there was no doubt or inward suspicion. It had been offered without his asking and without any extravagance of desire on his part. This is our evidence for activity, drawn from Scripture, the Sunna, and the practice of the leading Companions of God’s Messenger, may God bless him and grant him peace.

وَكَذَلِكَ كَانَ التَّابِعُونَ مِنْ بَعْدِهِمْ، مِمَّنْ يَجِبُ عَلَيْنَا تَقْلِيدُهُمْ، وَالْأَخْذُ عَنْهُمْ، وَهُمُ الَّذِينَ أَلْزَمَ اللَّهُ عَزَّ وَجَلَّ الْخَلْقَ طَاعَتَهُمْ، وَالِاقْتِدَاءَ بِهِمْ، فَقَالَ جَلَّ وَعَزَّ: ﴿أَطِيعُوا اللَّهَ وَرَسُولَهُ وَأُولِي الْأَمْرِ مِنْكُمْ﴾ [آلِ عِمْرَانَ: ٣٢] وَهُمْ أَصْحَابُ مُحَمَّدٍ عَلَيْهِ السَّلَامُ، وَمَنْ بَعْدَهُمْ مِنْ صَالِحِي الْعُلَمَاءِ، وَالْأَخْبَارُ فِي هَذَا وَالِاحْتِجَاجُ بِهَا يَكْثُرُ، وَفِيمَا أَوْرَدْنَا وَذَكَرْنَا مِنْ ذَلِكَ كِفَايَةٌ إِنْ شَاءَ اللَّهُ. وَنَسْأَلُ اللَّهَ جَلَّ وَعَزَّ خَيْرَ التَّوْفِيقِ، لِإِصَابَةِ الْحَقِّ.

Wa-ka-dhālika kāna al-tābiʿūna min baʿdihim, mimman yajibu ʿalaynā taqlīduhum, wa-al-ʾakhdhu ʿanhum, wa-humu alladhīna ʾalzama Allāhu ʿazza wa-jalla al-khalqa ṭāʿatahum, wa-al-iqtidāʾa bihim, fa-qāla jalla wa-ʿazza: ﴿ʾaṭīʿū Allāha wa-rasūlahu wa-ʾūlī al-ʾamri minkum﴾ [ʾĀli ʿImrāna: 32] wa-hum ʾaṣḥābu Muḥammadin ʿalayhi al-salāmu, wa-man baʿdahum min ṣāliḥī al-ʿulamāʾi, wa-al-ʾakhbāru fī hādhā wa-al-iḥtijāju bihā yakthuru, wa-fīmā ʾawradnā wa-dhakarnā min dhālika kifāyatun ʾin shāʾa Allāhu. Wa-nasʾalu Allāha jalla wa-ʿazza khayra al-tawfīqi, li-ʾiṣābati al-ḥaqqi.

The Successors after them acted likewise, those whom we must follow and from whom we must learn. They are the people whom God, mighty and exalted, obliged creation to obey and emulate, saying, glorious and mighty is He: “Obey God and His Messenger and those in authority among you” [Āl ʿImrān: 32, as printed; the wording combines elements of 3:32 and 4:59]. They are the Companions of Muḥammad, peace be upon him, and the righteous scholars after them. Reports and arguments concerning this are numerous, but what we have cited and mentioned is sufficient, if God wills. We ask God, glorious and mighty is He, for the finest enabling grace to reach what is true.