1. The Questions Concerning the Works of the Hearts and the Limbs by Al Muhasibi Part 1

الْمَسَائِلُ فِي أَعْمَالِ الْقُلُوبِ وَالْجَوَارِحِ

Al-Masāʾilu fī ʾAʿmāli al-Qulūbi wa-al-Jawāriḥi

The Questions Concerning the Works of the Hearts and the Limbs

الْحَارِثُ بْنُ أَسَدٍ الْمُحَاسِبِيُّ

Al-Ḥārithu bnu ʾAsadin al-Muḥāsibiyyu

Al-Ḥārith ibn Asad al-Muḥāsibī

Source page 45

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ.

Bismi Allāhi al-raḥmāni al-raḥīmi.

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

الْحِسْبَةُ فِي إِدْخَالِ السُّرُورِ عَلَى الْمُؤْمِنِ

Al-ḥisbatu fī ʾidkhāli al-surūri ʿalā al-muʾmini

Seeking divine reward by bringing joy to a believer

قَالَ أَبُو عَبْدِ اللَّهِ الْحَارِثُ بْنُ أَسَدٍ الْمُحَاسِبِيُّ، رَحِمَهُ اللَّهُ:

Qāla ʾAbū ʿAbdi Allāhi al-Ḥārithu bnu ʾAsadin al-Muḥāsibiyyu, raḥimahu Allāhu:

Abū ʿAbd Allāh al-Ḥārith ibn Asad al-Muḥāsibī, may God have mercy on him, said:

قُلْتُ: كَيْفَ الْحِسْبَةُ فِي طَلَبِ سُرُورِ الْمُؤْمِنِ؟ وَكَيْفَ صِحَّةُ النِّيَّةِ فِيهِ؟ وَمَا أَسْبَابُ ذَلِكَ؟

Qultu: kayfa al-ḥisbatu fī ṭalabi surūri al-muʾmini? wa-kayfa ṣiḥḥatu al-niyyati fīhi? wa-mā ʾasbābu dhālika?

I asked: “How does one seek divine reward in trying to bring joy to a believer? How can one’s intention in doing so be sound? What forms does this take?

وَأَيُّ الْأَسْبَابِ يَكُونُ طَلَبُ السُّرُورِ فِيهَا أَوْلَى مِنْ تَرْكِهِ؟ وَأَيُّ الْأَسْبَابِ يَكُونُ تَرْكُ طَلَبِ السُّرُورِ فِيهَا أَوْلَى، وَإِنْ صَحَّتْ فِيهِ النِّيَّةُ؟

Wa-ʾayyu al-ʾasbābi yakūnu ṭalabu al-surūri fīhā ʾawlā min tarkihi? wa-ʾayyu al-ʾasbābi yakūnu tarku ṭalabi al-surūri fīhā ʾawlā, wa-ʾin ṣaḥḥat fīhi al-niyyatu?

In which circumstances is trying to bring joy preferable to refraining, and in which is refraining preferable, even when the intention is sound?”

قَالَ: إِنَّ طَلَبَ السُّرُورِ إِنَّمَا يَكُونُ فِيهِ الْحِسْبَةُ فِي الْمُؤْمِنِ الْمَسْتُورِ فِي أَكْثَرِ الْأَحْوَالِ، وَأَمَّا الْمُسْلِمُ الْمَهْتُوكُ فَلَا تُمْكِنُ فِيهِ الْحِسْبَةُ إِلَّا فِي أَقَلِّ الْأَحْوَالِ، لِأَنَّ تَرْكَ مُعَاوَنَتِهِ عَلَى مَعَاصِي اللَّهِ تَعَالَى أَوْلَى.

Qāla: ʾinna ṭalaba al-surūri ʾinnamā yakūnu fīhi al-ḥisbatu fī al-muʾmini al-mastūri fī ʾakthari al-ʾaḥwāli, wa-ʾammā al-muslimu al-mahtūku fa-lā tumkinu fīhi al-ḥisbatu ʾillā fī ʾaqalli al-ʾaḥwāli, li-ʾanna tarka muʿāwanatihi ʿalā maʿāṣī Allāhi taʿālā ʾawlā.

He said: “In most circumstances, divine reward may be sought by bringing joy to a believer whose faults remain concealed. As for a Muslim whose misconduct is exposed, this is possible only in a few circumstances, since it is preferable not to help him disobey God Most High.

وَإِنَّمَا يَكُونُ مِنَ الْمُمْكِنِ طَلَبُ السُّرُورِ فِيهِ عِنْدَ شِدَّةِ الْحَاجَةِ فِي الِاضْطِرَارِ، كَإِعْطَائِهِ الزَّكَاةَ، أَوِ التَّفَضُّلِ بِالصَّدَقَاتِ مِنَ الْحَلَالِ، أَوْ مِنَ الْحَرَامِ الَّذِي لَا يُقْدَرُ لَهُ إِلَّا عَلَيْهِ، أَوْ مِنَ الشُّبُهَاتِ،

Wa-ʾinnamā yakūnu mina al-mumkini ṭalabu al-surūri fīhi ʿinda shiddati al-ḥājati fī al-iḍṭirāri, ka-ʾiʿṭāʾihi al-zakāta, ʾawi al-tafaḍḍuli bi-al-ṣadaqāti mina al-ḥalāli, ʾaw mina al-ḥarāmi alladhī lā yuqdaru lahu ʾillā ʿalayhi, ʾaw mina al-shubuhāti,

It is possible to seek his joy when urgent necessity leaves him in severe need: by giving him the obligatory alms, for example, or generously offering charity from lawful property, from unlawful property when nothing else can be found for him, or from property of doubtful status,

إِذْ جُعِلَتْ سَبِيلَ الْحَاجَاتِ وَالْمَسْكَنَةِ، لِأَنَّ الصَّدَقَاتِ لَا يُؤْمَرُ بِهَا لِأَهْلِ التُّقَى، وَلَا لِأَهْلِ الْفُجُورِ، لَكِنْ لِأَهْلِ الْحَاجَةِ وَالْمَسْكَنَةِ، فَاجِرٌ أَوْ تَقِيٌّ، إِلَّا فِرْقَةً مِنَ الْفُجَّارِ، وَهُمُ الْعَادُونَ عَلَى أُمَّةِ مُحَمَّدٍ عَلَيْهِ السَّلَامُ، وَعَلَى أَهْلِ الْعَهْدِ بِالظُّلْمِ وَالْجَوْرِ، أَوْ بِالدُّعَاءِ إِلَى الضَّلَالِ، فَإِزْوَاءُ الصَّدَقَاتِ عَنْهُمْ أَوْلَى.

ʾidh juʿilat sabīla al-ḥājāti wa-al-maskanati, li-ʾanna al-ṣadaqāti lā yuʾmaru bihā li-ʾahli al-tuqā, wa-lā li-ʾahli al-fujūri, lākin li-ʾahli al-ḥājati wa-al-maskanati, fājirun ʾaw taqiyyun, ʾillā firqatan mina al-fujjāri, wa-humu al-ʿādūna ʿalā ʾummati Muḥammadin ʿalayhi al-salāmu, wa-ʿalā ʾahli al-ʿahdi bi-al-ẓulmi wa-al-jawri, ʾaw bi-al-duʿāʾi ʾilā al-ḍalāli, fa-ʾizwāʾu al-ṣadaqāti ʿanhum ʾawlā.

since charity has been assigned to meet need and destitution. Charity is not prescribed for people because they are pious or because they are wicked, but because they are needy and destitute, whether wicked or pious. One group of the wicked is excepted: those who attack the community of Muḥammad, peace be upon him, and people protected by covenant, through oppression and injustice or by calling people into error. It is preferable to withhold charity from them.

وَإِنْ كَانَ يُخْشَى عَلَيْهِمْ تَلَفُ الْأَنْفُسِ فَيَنَالُوا مِنْ ذَلِكَ بِقَدْرِ مَا تَرْجِعُ إِلَيْهِمْ نُفُوسُهُمْ، وَلَا يُزَادُونَ مَا يَزْدَادُونَ بِهِ قُوَّةً تَبْعَثُهُمْ عَلَى ضَرَرِ الْعِبَادِ، وَلَكِنْ بِقَدْرِ مَا بَلَّغَ النَّفْسَ، لِيَزُولَ عَنْهَا التَّلَفُ، وَتَثْبُتَ لَهَا الْحَيَاةُ.

Wa-ʾin kāna yukhshā ʿalayhim talafu al-ʾanfusi fa-yanālū min dhālika biqadri mā tarjiʿu ʾilayhim nufūsuhum, wa-lā yuzādūna mā yazdādūna bihi quwwatan tabʿathuhum ʿalā ḍarari al-ʿibādi, wa-lākin biqadri mā ballagha al-nafsa, liyazūla ʿanhā al-talafu, wa-tathbuta lahā al-ḥayātu.

If there is fear that they will lose their lives, they may receive enough of it to revive them. They are not to receive anything extra that would increase their strength and enable them to harm God’s servants, but only enough to sustain life, removing the threat of death and preserving their lives.

Source page 46

وَالِاحْتِسَابُ فِي طَلَبِ السُّرُورِ غَامِضٌ عَلَى الْعُمَّالِ؛ لِأَنَّ طَلَبَ السُّرُورِ لِغَيْرِ الْخَيْرِ لَيْسَ مَكْشُوفًا فِي ضَمَائِرِ النُّفُوسِ أَنَّهُ لِغَيْرِ اللَّهِ عَزَّ وَجَلَّ.

Wa-al-iḥtisābu fī ṭalabi al-surūri ghāmiḍun ʿalā al-ʿummāli; li-ʾanna ṭalaba al-surūri lighayri al-khayri laysa makshūfan fī ḍamāʾiri al-nufūsi ʾannahu lighayri Allāhi ʿazza wa-jalla.

Seeking divine reward when trying to bring joy is difficult for practitioners to discern. When joy is sought for something other than good, the soul does not plainly recognize in its own hidden motives that it is acting for someone other than God, mighty and exalted.

وَإِنَّمَا الْتَبَسَ وَغَمُضَ عَلَى الْعُمَّالِ لِأَنَّ الْآثَارَ تَثْبُتُ فِيهِ بِإِيجَابِ الثَّوَابِ لِمَنْ أَدْخَلَ السُّرُورَ عَلَى الْمُؤْمِنِ، وَلِذَلِكَ الْتَبَسَتْ صِحَّةُ الْحِسْبَةِ عَلَى الْعَامِلِ فِي وَقْتِ عَمَلِهِ بِتُهْمَةِ نَفْسِهِ، لِأَنَّهُ إِذَا أَلْزَمَ قَلْبَهُ طَلَبَ سُرُورِ الْمُسْلِمِينَ ظَنَّ أَنَّهُ مُرِيدٌ لِلثَّوَابِ، وَأَنَّهُ قَدْ ظَفِرَ بِهِ.

Wa-ʾinnamā iltabasa wa-ghamuḍa ʿalā al-ʿummāli li-ʾanna al-ʾāthāra tathbutu fīhi bi-ʾījābi al-thawābi liman ʾadkhala al-surūra ʿalā al-muʾmini, wa-li-dhālika iltabasat ṣiḥḥatu al-ḥisbati ʿalā al-ʿāmili fī waqti ʿamalihi bituhmati nafsihi, li-ʾannahu ʾidhā ʾalzama qalbahu ṭalaba surūri al-muslimīna ẓanna ʾannahu murīdun li-al-thawābi, wa-ʾannahu qad ẓafira bihi.

This becomes confused and obscure for practitioners because transmitted reports establish a reward for bringing joy to a believer. Thus, when someone acts, the soundness of his pursuit of reward becomes confused with suspicion of his own soul: once he has committed his heart to seeking Muslims’ joy, he assumes that he desires the reward and has already attained it.

وَلَا يَكُونُ مُرِيدًا لِلثَّوَابِ حَتَّى يَكُونَ سُرُورُ الْمُؤْمِنِ بِنِيَّةٍ صَحِيحَةٍ، فِيهِ الرَّغْبَةُ إِلَى اللَّهِ عَزَّ وَجَلَّ أَنْ يُثِيبَهُ عَلَى إِدْخَالِ السُّرُورِ عَلَى الْمُسْلِمِ، وَيَأْجُرَهُ عَلَى ذَلِكَ.

Wa-lā yakūnu murīdan li-al-thawābi ḥattā yakūna surūru al-muʾmini biniyyatin ṣaḥīḥatin, fīhi al-raghbatu ʾilā Allāhi ʿazza wa-jalla ʾan yuthībahu ʿalā ʾidkhāli al-surūri ʿalā al-muslimi, wa-yaʾjurahu ʿalā dhālika.

Yet he does not desire the reward unless the believer’s joy is pursued with a sound intention: a longing for God, mighty and exalted, to reward and recompense him for bringing joy to a Muslim.

فَمِنْ هَذَا الْبَابِ غَمُضَ عَلَى الْعَامِلِ تَصْحِيحُ النِّيَّةِ فِيهِ، لِأَنَّ الْعَدُوَّ يُغْفِلُ الْعَامِلَ مِنَ اسْمِ طَلَبِ السُّرُورِ عَنِ التَّثَبُّتِ لِيَنْظُرَ مَاذَا يُرِيدُ بِإِدْخَالِ السُّرُورِ عَلَى الْمُسْلِمِ.

Fa-min hādhā al-bābi ghamuḍa ʿalā al-ʿāmili taṣḥīḥu al-niyyati fīhi, li-ʾanna al-ʿaduwwa yughfilu al-ʿāmila mina ismi ṭalabi al-surūri ʿani al-tathabbuti liyanẓura mādhā yurīdu bi-ʾidkhāli al-surūri ʿalā al-muslimi.

This is what makes correcting the intention obscure to the practitioner. Through the very name ‘seeking joy,’ the enemy distracts him from pausing to examine what he actually wants by bringing joy to a Muslim.

فَيُرِيدُ الْعَامِلُ أَنْ يَعْظُمَ قَدْرُهُ عِنْدَ أَخِيهِ إِذَا أَدْخَلَ عَلَيْهِ السُّرُورَ، أَوْ يُثْنِيَ عَلَيْهِ بِذَلِكَ، أَوْ لِيُكَافِئَهُ عَلَى ذَلِكَ، أَوْ يُرِيدُ أَنْ يُعْظِمَ اللَّهُ تَعَالَى أَجْرَهُ عَلَى ذَلِكَ، وَيَرْضَى عَنْهُ، وَيُكَافِئَهُ عَلَيْهِ.

Fa-yurīdu al-ʿāmilu ʾan yaʿẓuma qadruhu ʿinda ʾakhīhi ʾidhā ʾadkhala ʿalayhi al-surūra, ʾaw yuthniya ʿalayhi bi-dhālika, ʾaw liyukāfiʾahu ʿalā dhālika, ʾaw yurīdu ʾan yuʿẓima Allāhu taʿālā ʾajrahu ʿalā dhālika, wa-yarḍā ʿanhu, wa-yukāfiʾahu ʿalayhi.

Does the practitioner want his standing with his brother to increase when he brings him joy, or for his brother to praise him for it or repay him? Or does he want God Most High to make his reward great, to be pleased with him, and to recompense him for it?

فَالْعَدُوُّ يُغْفِلُ النَّاسَ بِاسْمِ طَلَبِ السُّرُورِ، عَنِ التَّثَبُّتِ وَالنَّظَرِ فِيمَنْ يُرِيدُ بِذَلِكَ، هَلْ يُرِيدُ الْخَالِقَ أَوِ الْمَخْلُوقَ.

Fa-al-ʿaduwwu yughfilu al-nāsa bi-ismi ṭalabi al-surūri, ʿani al-tathabbuti wa-al-naẓari fīman yurīdu bi-dhālika, hal yurīdu al-khāliqa ʾawi al-makhlūqa.

Under the name ‘seeking joy,’ the enemy distracts people from carefully examining whom they intend by it: the Creator or the creature.

فَأَمَّا الْأَسْبَابُ الَّتِي يُطْلَبُ بِهَا سُرُورُ الْمُسْلِمِ، مِمَّا كَانَ فِعْلُهَا لِطَلَبِ سُرُورِهِ أَوْلَى، أَوْ كَانَ تَرْكُهُ أَوْلَى:

Fa-ʾammā al-ʾasbābu allatī yuṭlabu bihā surūru al-muslimi, mimmā kāna fiʿluhā liṭalabi surūrihi ʾawlā, ʾaw kāna tarkuhu ʾawlā:

As for the means by which a Muslim’s joy is sought, whether it is preferable to use them to bring him joy or preferable to refrain:

فَمِنْ ذَلِكَ الْحَلَالُ مِنَ الْغِذَاءِ وَالْأَمْوَالِ، وَمَا صَادَفَ مِنْ أَخِيهِ الْمُسْلِمِ حَاجَةً وَشِدَّةً، مِنْ غِذَائِهِ وَمَا أَشْبَهَ ذَلِكَ.

Fa-min dhālika al-ḥalālu mina al-ghidhāʾi wa-al-ʾamwāli, wa-mā ṣādafa min ʾakhīhi al-muslimi ḥājatan wa-shiddatan, min ghidhāʾihi wa-mā ʾashbaha dhālika.

These include lawful food and money, and what meets a Muslim brother’s need and hardship concerning food and similar things.

فَإِنْ أَرَادَ اللَّهَ عَزَّ وَجَلَّ، وَكَانَ لَيْسَ بِهِ وَلَا بِمَنْ وَجَبَ عَلَيْهِ حَقُّهُ مِنَ الْغَيْرِ مِثْلُ مَا بِالْمُسْلِمِ الْمَطْلُوبِ سُرُورُهُ، أَوْ أَعْظَمُ مِنْهُ، أَوْ أَدْنَى، وَتَبْيِينٌ لَهُ فِي ظَاهِرِ الْأَسْبَابِ أَنَّهُ إِنْ آثَرَهُ عَلَى نَفْسِهِ، أَوْ عَلَى مَنْ هُوَ أَوْجَبُ عَلَيْهِ حَقًّا مِنْهُ، أَنَّهُ يُنْزِلُ بِنَفْسِهِ أَوْ بِمَنْ وَجَبَ عَلَيْهِ حَقُّهُ، مَا يَدُلُّ عَلَيْهِ الْكِتَابُ وَالسُّنَّةُ، أَوْ قَوْلُ الْعُلَمَاءِ، مِنْ أَنَّهُ مُضَيِّعٌ تَارِكٌ لَهُ لِمَا هُوَ أَوْلَى.

Fa-ʾin ʾarāda Allāha ʿazza wa-jalla, wa-kāna laysa bihi wa-lā biman wajaba ʿalayhi ḥaqquhu mina al-ghayri mithlu mā bi-al-muslimi al-maṭlūbi surūruhu, ʾaw ʾaʿẓamu minhu, ʾaw ʾadnā, wa-tabyīnun lahu fī ẓāhiri al-ʾasbābi ʾannahu ʾin ʾātharahu ʿalā nafsihi, ʾaw ʿalā man huwa ʾawjabu ʿalayhi ḥaqqan minhu, ʾannahu yunzilu binafsihi ʾaw biman wajaba ʿalayhi ḥaqquhu, mā yadullu ʿalayhi al-kitābu wa-al-sunnatu, ʾaw qawlu al-ʿulamāʾi, min ʾannahu muḍayyiʿun tārikun lahu limā huwa ʾawlā.

If he intends God, mighty and exalted, and neither he nor anyone else whose claim he is bound to meet has a need equal to, greater than, or less than that of the Muslim whose joy is sought; and there is ‘a making clear to him’ in the outward circumstances that, by preferring that person to himself or to someone with a stronger claim upon him, he brings upon himself or that dependent what Scripture, the Sunna, or the scholars’ judgment identifies as neglect, abandoning a more pressing duty [the printed construction is uncertain].

أَوْ أَزَالَهُ عَنْ مَظْلَمَةٍ، وَلَيْسَ لَهُ مَالٌ غَيْرُ مَا يُؤَدِّيهِ إِلَى صَاحِبِهَا، أَوْ دَيْنٍ قَدْ خَرَجَ عَلَيْهِ صَاحِبُهُ، أَوْ أَخْرَجَ حَجًّا فِي الْوَقْتِ الَّذِي يَجِبُ عَلَيْهِ فِيهِ الْخُرُوجُ، وَتَرْكُ التَّخَلُّفِ، فَإِذَا لَمْ يَكُنْ كَذَلِكَ فَطَلَبُ السُّرُورِ بِالْمُوَاسَاةِ أَوْلَى، وَإِنْ كَانَ كَذَلِكَ فَتَرْكُهَا أَوْلَى.

ʾaw ʾazālahu ʿan maẓlamatin, wa-laysa lahu mālun ghayru mā yuʾaddīhi ʾilā ṣāḥibihā, ʾaw daynin qad kharaja ʿalayhi ṣāḥibuhu, ʾaw ʾakhraja ḥajjan fī al-waqti alladhī yajibu ʿalayhi fīhi al-khurūju, wa-tarku al-takhallufi, fa-ʾidhā lam yakun ka-dhālika fa-ṭalabu al-surūri bi-al-muwāsāti ʾawlā, wa-ʾin kāna ka-dhālika fa-tarkuhā ʾawlā.

Or it diverts him from redressing a wrong when he has no money except what he must restore to its owner, or from a debt whose creditor has come forward against him, or ‘brings out a pilgrimage’ at the time when he must depart without staying behind [the last phrase is unclear in the printed text]. When none of this applies, seeking joy through sharing is preferable; when it does apply, refraining is preferable.

Source pages 46–47

وَالْفِعْلُ بِمَا هُوَ أَوْجَبُ فِي نَفْسِهِ وَفِيمَنْ أَلْزَمَهُ اللَّهُ حَقَّهُ، فَمِنْ ذَلِكَ مَا رَوَى حَكِيمٌ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ: قُلْتُ: يَا رَسُولَ اللَّهِ، مَنْ أَبَرُّ؟ قَالَ: «أُمَّكَ» ثَلَاثًا، ثُمَّ قُلْتُ: ثُمَّ مَنْ؟ قَالَ: «أَبَاكَ». قُلْتُ: ثُمَّ مَنْ؟ قَالَ: «أَدْنَاكَ فَأَدْنَاكَ»؛ وَفِيهِ «وَأُخْتَكَ وَأَخَاكَ».

Wa-al-fiʿlu bimā huwa ʾawjabu fī nafsihi wa-fīman ʾalzamahu Allāhu ḥaqqahu, fa-min dhālika mā rawā Ḥakīmun ʿan ʾabīhi ʿan jaddihi qāla: qultu: yā rasūla Allāhi, man ʾabarru? qāla: «ʾummaka» thalāthan, thumma qultu: thumma man? qāla: «ʾabāka». qultu: thumma man? qāla: «ʾadnāka fa-ʾadnāka»; wa-fīhi «wa-ʾukhtaka wa-ʾakhāka».

He should do what is more obligatory with regard to himself and those whose claims God has required him to meet. One example is what Ḥakīm related from his father, from his grandfather, who said: I asked, ‘Messenger of God, whom should I treat with devoted kindness?’ He replied, ‘Your mother,’ three times. Then I asked, ‘Who next?’ He replied, ‘Your father.’ I asked, ‘Who next?’ He replied, ‘Your nearest relation, then the next nearest.’ The report also includes ‘your sister and your brother.’

Source page 47

وَرُوِيَ عَنْهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «كَفَى بِالْمَرْءِ إِثْمًا أَنْ يُضَيِّعَ مَنْ يَعُولُ».

Wa-ruwiya ʿanhu ṣallā Allāhu ʿalayhi wa-sallama ʾannahu qāla: «kafā bi-al-marʾi ʾithman ʾan yuḍayyiʿa man yaʿūlu».

It is also related that he, may God bless him and grant him peace, said: ‘It is sin enough for a person to neglect those he supports.’

وَقَالَ رَجُلٌ: يَا رَسُولَ اللَّهِ، عِنْدِي دِينَارٌ، قَالَ: «أَنْفِقْهُ عَلَى نَفْسِكَ». قَالَ: عِنْدِي آخَرُ، قَالَ: «أَنْفِقْهُ عَلَى أَهْلِكَ». قَالَ: عِنْدِي آخَرُ، حَتَّى عَدَّ الْخَامِسَ، قَالَ: «شَأْنَكَ بِهِ».

Wa-qāla rajulun: yā rasūla Allāhi, ʿindī dīnārun, qāla: «ʾanfiqhu ʿalā nafsika». qāla: ʿindī ʾākharu, qāla: «ʾanfiqhu ʿalā ʾahlika». qāla: ʿindī ʾākharu, ḥattā ʿadda al-khāmisa, qāla: «shaʾnaka bihi».

A man said, ‘Messenger of God, I have a dinar.’ He replied, ‘Spend it on yourself.’ The man said, ‘I have another.’ He replied, ‘Spend it on your household.’ The man said, ‘I have another,’ until he counted a fifth. He replied, ‘Do as you wish with it.’

وَقَالَ: «خَيْرُ الصَّدَقَةِ مَا كَانَتْ عَنْ ظَهْرِ غِنًى، وَمَا أَبْقَتْ غِنًى، وَابْدَأْ بِمَنْ تَعُولُ».

Wa-qāla: «khayru al-ṣadaqati mā kānat ʿan ẓahri ghinan, wa-mā ʾabqat ghinan, wa-ibdaʾ biman taʿūlu».

He also said: ‘The best charity is that given from a position of sufficiency and that leaves sufficiency behind. Begin with those you support.’

وَكَذَلِكَ فِي التَّفَضُّلِ عَلَى غَيْرِ الْمُحْتَاجِ، إِدْخَالُ السُّرُورِ عَلَيْهِ لِغَيْرِ سَدِّ خَلَّةٍ ظَهَرَتْ مِنْهُ، وَلَكِنْ لِيَسُرَّهُ بِذَلِكَ أَوْ لِيَلَذَّ بِهِ الْأَخُ مِنَ الْأَغْنِيَاءِ، أَوْ مِمَّنْ يَقْدِرُ عَلَى الْقِوَامِ، كَإِطْعَامِهِ الطَّعَامَ الطَّيِّبَ، وَالتَّفَضُّلِ عَلَيْهِ بِاللِّبَاسِ وَمَا أَشْبَهَ ذَلِكَ.

Wa-ka-dhālika fī al-tafaḍḍuli ʿalā ghayri al-muḥtāji, ʾidkhālu al-surūri ʿalayhi lighayri saddi khallatin ẓaharat minhu, wa-lākin liyasurrahu bi-dhālika ʾaw liyaladhdha bihi al-ʾakhu mina al-ʾaghniyāʾi, ʾaw mimman yaqdiru ʿalā al-qiwāmi, ka-ʾiṭʿāmihi al-ṭaʿāma al-ṭayyiba, wa-al-tafaḍḍuli ʿalayhi bi-al-libāsi wa-mā ʾashbaha dhālika.

The same applies to generosity toward someone who is not in need: bringing him joy without meeting a discernible lack, simply to delight him or to give pleasure to a brother who is wealthy or able to provide for himself, by serving him fine food or generously giving him clothing and similar things.

إِلَّا أَنَّهُ إِذَا أَضَرَّ بِعِيَالِهِ فِي التَّفَضُّلِ عَلَى مَنْ لَيْسَ بِهِ حَاجَةٌ كَانَ أَعْظَمَ إِثْمًا، وَكَذَلِكَ إِذَا أَزَالَهُ عَنْ مَظْلَمٍ، أَوْ دَيْنٍ عِنْدَهُ وَفَاءٌ بِهِ، أَوْ خُرُوجٍ لِحَجٍّ وَاجِبٍ فَإِنَّ الْإِثْمَ يَلْزَمُهُ، إِذَا أَضَرَّ بِعِيَالِهِ.

ʾillā ʾannahu ʾidhā ʾaḍarra biʿiyālihi fī al-tafaḍḍuli ʿalā man laysa bihi ḥājatun kāna ʾaʿẓama ʾithman, wa-ka-dhālika ʾidhā ʾazālahu ʿan maẓlamin, ʾaw daynin ʿindahu wafāʾun bihi, ʾaw khurūjin liḥajjin wājibin fa-ʾinna al-ʾithma yalzamuhu, ʾidhā ʾaḍarra biʿiyālihi.

But if he harms his dependents by giving generously to someone who has no need, his sin is greater. The same applies if this diverts him from redressing a wrong, paying a debt he can afford to discharge, or departing for an obligatory pilgrimage: he incurs sin when he harms his dependents.

Source page 48

وَقَدْ يَدْخُلُ عَلَى الْمُرِيدِينَ فِي ذَلِكَ أُغْلُوطَاتٌ مِنْ طَبَائِعِهِمْ وَمِنْ عَدُوِّهِمْ حَتَّى يُخَيَّلَ إِلَيْهِمْ أَنَّ تَرْكَ الْمُوَاسَاةِ أَوْلَى، وَأَنَّ إِيثَارَ أَنْفُسِهِمْ وَمَنْ يَجِبُ عَلَيْهِمْ حَقُّهُمْ أَوْلَى بِذَلِكَ، إِذَا خَشُوا الْآثَامَ وَتَضْيِيعَ الْوَاجِبِ، فِيمَا يُخَيِّلُ إِلَى الْمُرِيدِ نَفْسُهُ وَعَدُوُّهُ.

Wa-qad yadkhulu ʿalā al-murīdīna fī dhālika ʾughlūṭātun min ṭabāʾiʿihim wa-min ʿaduwwihim ḥattā yukhayyala ʾilayhim ʾanna tarka al-muwāsāti ʾawlā, wa-ʾanna ʾīthāra ʾanfusihim wa-man yajibu ʿalayhim ḥaqquhum ʾawlā bi-dhālika, ʾidhā khashū al-ʾāthāma wa-taḍyīʿa al-wājibi, fīmā yukhayyilu ʾilā al-murīdi nafsuhu wa-ʿaduwwuhu.

In this matter, seekers may be caught in fallacies arising from their natural dispositions and their enemy. They imagine that refraining from sharing is preferable and that they should give priority to themselves and those whose claims they must meet, fearing sin and neglect of duty as their own souls and their enemy suggest to them.

فَإِذَا فَحَصَ وَأَنْعَمَ الرَّوِيَّةَ وَالنَّظَرَ فِي ذَلِكَ وَجَدَ ذَلِكَ لَا يُقَرِّبُهُ، وَلَا هُوَ أَوْلَى بِهِ، وَأَنَّ الْمُوَاسَاةَ أَقْرَبُ إِلَى اللَّهِ تَعَالَى، بَلْ بَعْضُهَا يَجِبُ عَلَيْهِ إِذَا اسْتَيْقَنَ بِالْمُسْلِمِ الَّذِي لَا يَتَّهِمُهُ ضَرَرًا قَدْ نَزَلَ بِهِ فِي غِذَاءٍ أَوْ لِبَاسٍ أَوْ مَا أَشْبَهَ ذَلِكَ.

Fa-ʾidhā faḥaṣa wa-ʾanʿama al-rawiyyata wa-al-naẓara fī dhālika wajada dhālika lā yuqarribuhu, wa-lā huwa ʾawlā bihi, wa-ʾanna al-muwāsāta ʾaqrabu ʾilā Allāhi taʿālā, bal baʿḍuhā yajibu ʿalayhi ʾidhā istayqana bi-al-muslimi alladhī lā yattahimuhu ḍararan qad nazala bihi fī ghidhāʾin ʾaw libāsin ʾaw mā ʾashbaha dhālika.

But when he investigates and reflects carefully, he finds that this does not bring him nearer to God and is not preferable for him. Sharing brings him nearer to God Most High. Indeed, some sharing becomes obligatory when he knows for certain that a Muslim he has no reason to distrust has suffered hardship concerning food, clothing, or the like.

وَإِنَّهُ لَخُدْعَةٌ فِي الْعَامَّةِ، لَعَلَّ الرَّجُلَ يَعْلَمُ الضُّرَّ مِنْ بَعْضِ قَرَابَتِهِ أَوْ إِخْوَانِهِ أَوْ جِيرَانِهِ، فَإِذَا عُوتِبَ فِي ذَلِكَ قَالَ: الْفَرْضُ أَوْلَى بِنَا، وَيَحْكُمُ بِقَوْلِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «ابْدَأْ بِمَنْ تَعُولُ». وَلَعَلَّ عِنْدَهُ مَا يَكْفِيهِ لِغِذَائِهِ سِنِينَ وَأَيَّامًا.

Wa-ʾinnahu lakhudʿatun fī al-ʿāmmati, laʿalla al-rajula yaʿlamu al-ḍurra min baʿḍi qarābatihi ʾaw ʾikhwānihi ʾaw jīrānihi, fa-ʾidhā ʿūtiba fī dhālika qāla: al-farḍu ʾawlā binā, wa-yaḥkumu biqawlihi ṣallā Allāhu ʿalayhi wa-sallama: «ibdaʾ biman taʿūlu». wa-laʿalla ʿindahu mā yakfīhi lighidhāʾihi sinīna wa-ʾayyāman.

This is indeed a widespread deception. A man may know of hardship affecting some of his relatives, brothers, or neighbors, yet when reproached he says, ‘Our obligatory duties come first,’ and invokes the saying of the Prophet, may God bless him and grant him peace: ‘Begin with those you support.’ Yet he may possess enough to feed himself for years and days.

وَإِنَّمَا كَانَ ذَلِكَ مِنْهُ عَنْ غَفْلَةٍ عَنْ صِحَّةِ الْمَعْنَى، وَرُبَّمَا كَانَ كَذِبًا مِنْهُ عَلَى عَمْدٍ لِإِقَامَةِ الْحُجَّةِ، وَدَفْعِ الْمَلَامَةِ عَنْ نَفْسِهِ أَنْ تُذَمَّ بِتَرْكِ الْمُوَاسَاةِ لِقَرَابَتِهِ أَوْ لِإِخْوَانِهِ أَوْ لِجِيرَانِهِ.

Wa-ʾinnamā kāna dhālika minhu ʿan ghaflatin ʿan ṣiḥḥati al-maʿnā, wa-rubbamā kāna kadhiban minhu ʿalā ʿamdin li-ʾiqāmati al-ḥujjati, wa-dafʿi al-malāmati ʿan nafsihi ʾan tudhamma bitarki al-muwāsāti liqarābatihi ʾaw li-ʾikhwānihi ʾaw lijīrānihi.

He says this because he has overlooked the true meaning. Sometimes it is a deliberate lie, intended to provide himself with an argument and ward off blame, so that he is not reproached for failing to share with his relatives, brothers, or neighbors.

وَقَدْ يَكُونُ الضُّرُّ فِي نَفْسِ الْعَبْدِ، أَوْ فِيمَنْ يُحْسِنُ لِلْحِسْبَةِ فِي ذَلِكَ مِنْ عِيَالِهِ، مَا لَمْ يَكُنْ ضُرًّا يَقْطَعُ عَنْ فَرِيضَةٍ، أَوْ عَمَّا هُوَ أَوْلَى.

Wa-qad yakūnu al-ḍurru fī nafsi al-ʿabdi, ʾaw fīman yuḥsinu li-al-ḥisbati fī dhālika min ʿiyālihi, mā lam yakun ḍurran yaqṭaʿu ʿan farīḍatin, ʾaw ʿammā huwa ʾawlā.

Hardship may fall on the servant himself, or on dependents ‘in whom he does good for the sake of reward in this’ [the printed construction is unclear], so long as it does not prevent an obligatory duty or something that takes precedence.

أَوَ لَمْ تَسْمَعْ لِقَوْلِهِ تَعَالَى: وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ [الْحَشْرِ: 9]؟

ʾawa lam tasmaʿ liqawlihi taʿālā: wa-yuʾthirūna ʿalā ʾanfusihim wa-law kāna bihim khaṣāṣatun [al-Ḥashri: 9]?

Have you not heard what He, exalted is He, says: ‘They give preference over themselves, even when they are in need’ [Qurʾān, al-Ḥashr 59:9]?

فَالْخَصَاصَةُ بَعْضُ الضُّرِّ: لِأَنَّهَا فِي اللُّغَةِ هِيَ الْحَاجَةُ، تَقُولُ الْعَرَبُ فِي أَحَادِيثِهَا: أَصَابَتْ فُلَانًا خَصَاصَةٌ، يَعْنِي حَاجَةً، فَمَدَحَهُمُ اللَّهُ سُبْحَانَهُ وَتَعَالَى بِذَلِكَ فَقَالَ: وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا [الْإِنْسَانِ: 8].

Fa-al-khaṣāṣatu baʿḍu al-ḍurri: li-ʾannahā fī al-lughati hiya al-ḥājatu, taqūlu al-ʿarabu fī ʾaḥādīthihā: ʾaṣābat fulānan khaṣāṣatun, yaʿnī ḥājatan, fa-madaḥahumu Allāhu subḥānahu wa-taʿālā bi-dhālika fa-qāla: wa-yuṭʿimūna al-ṭaʿāma ʿalā ḥubbihi miskīnan wa-yatīman wa-ʾasīran [al-ʾInsāni: 8].

Need is a kind of hardship: the word khaṣāṣa means need in Arabic. In ordinary speech the Arabs say, ‘So-and-so has been afflicted by khaṣāṣa,’ meaning need. God, glorified and exalted, praised them for this, saying: ‘They give food, despite their love for it, to a needy person, an orphan, and a captive’ [Qurʾān, al-Insān 76:8].

وَلَمْ يُرِدْ أَنَّهُمْ رَغِبُوا فِي الْفُضُولِ لِطَبْعِ الْغِذَاءِ الَّذِي يَضُرُّ إِنْ زَالَ عَنْهُ.

Wa-lam yurid ʾannahum raghibū fī al-fuḍūli liṭabʿi al-ghidhāʾi alladhī yaḍurru ʾin zāla ʿanhu.

He did not mean that they desired surplus things ‘because of the nature of food whose removal causes harm’ [the wording of this explanation is uncertain].

وَمِمَّا يُبَيِّنُ ذَلِكَ أَنَّهُ إِذَا اخْتُلِفَ فِي الْمُؤْثِرِينَ عَلَى أَنْفُسِهِمْ بِذَلِكَ، فَقَالَتْ طَائِفَةٌ مِنَ الْعُلَمَاءِ: إِنَّ الْمُؤْثِرِينَ بِذَلِكَ عَلِيٌّ وَفَاطِمَةُ، وَقَالَ قَوْمٌ: أَهْلُ بَيْتٍ مِنَ الْأَنْصَارِ، فَإِنَّهُمْ أَجْمَعُوا عَلَى أَنَّهُمْ قَدْ آثَرُوا عَلَى أَنْفُسِهِمْ مَعَ شِدَّةِ الْحَاجَةِ.

Wa-mimmā yubayyinu dhālika ʾannahu ʾidhā ukhtulifa fī al-muʾthirīna ʿalā ʾanfusihim bi-dhālika, fa-qālat ṭāʾifatun mina al-ʿulamāʾi: ʾinna al-muʾthirīna bi-dhālika ʿAliyyun wa-Fāṭimatu, wa-qāla qawmun: ʾahlu baytin mina al-ʾanṣāri, fa-ʾinnahum ʾajmaʿū ʿalā ʾannahum qad ʾātharū ʿalā ʾanfusihim maʿa shiddati al-ḥājati.

This is further clarified by the disagreement over who gave others preference over themselves in this way. Some scholars said they were ʿAlī and Fāṭima; others said they were a household of the Helpers. Yet all agreed that they gave others preference over themselves despite their own severe need.

إِلَّا أَنَّهُمُ اخْتَلَفُوا فِي الْمُؤْثَرِ بِهِ. فَمِنْهُمْ مَنْ قَالَ: ثَلَاثَةُ أَقْرَاصٍ مِنَ الشَّعِيرِ، أَتَاهُمْ مِسْكِينٌ أَوَّلًا فَآثَرُوهُ بِأَحَدِ الثَّلَاثَةِ، وَأَبْقَوُا الِاثْنَيْنِ لِأَنْفُسِهِمْ، ثُمَّ أَتَاهُمْ يَتِيمٌ فَآثَرُوهُ بِالثَّانِي، وَأَبْقَوُا الثَّالِثَ لِأَنْفُسِهِمْ، ثُمَّ أَتَاهُمْ أَسِيرٌ فَآثَرُوهُ بِالثَّالِثِ،

ʾillā ʾannahumu ikhtalafū fī al-muʾthari bihi. fa-minhum man qāla: thalāthatu ʾaqrāṣin mina al-shaʿīri, ʾatāhum miskīnun ʾawwalan fa-ʾātharūhu bi-ʾaḥadi al-thalāthati, wa-ʾabqawu al-ithnayni li-ʾanfusihim, thumma ʾatāhum yatīmun fa-ʾātharūhu bi-al-thānī, wa-ʾabqawu al-thālitha li-ʾanfusihim, thumma ʾatāhum ʾasīrun fa-ʾātharūhu bi-al-thālithi,

They differed, however, about what was given away. Some said it was three barley loaves. A needy person came first, and they preferred him by giving him one of the three, keeping two for themselves. Then an orphan came, and they gave him the second, keeping the third for themselves. Then a captive came, and they gave him the third.

فَأَثْنَى اللَّهُ عَزَّ وَجَلَّ عَلَيْهِمْ بِذَلِكَ، إِذْ تَحَمَّلُوا الضُّرَّ فِي أَنْفُسِهِمْ، وَآثَرُوا اللَّهَ تَعَالَى عَلَى أَنْفُسِهِمْ بِصَدَقَةِ الْإِرَادَةِ مِنْ أَنْفُسِهِمْ لِغَيْرِ طَلَبِ مُكَافَأَةٍ، وَبِذَلِكَ وَصَفَ ضَمَائِرَهُمْ بِأَنَّهُمْ أَرَادُوا ذَلِكَ بِقَوْلِهِ: لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا [الْإِنْسَانِ: 9].

Fa-ʾathnā Allāhu ʿazza wa-jalla ʿalayhim bi-dhālika, ʾidh taḥammalū al-ḍurra fī ʾanfusihim, wa-ʾātharū Allāha taʿālā ʿalā ʾanfusihim biṣadaqati al-ʾirādati min ʾanfusihim lighayri ṭalabi mukāfaʾatin, wa-bi-dhālika waṣafa ḍamāʾirahum bi-ʾannahum ʾarādū dhālika biqawlihi: lā nurīdu minkum jazāʾan wa-lā shukūran [al-ʾInsāni: 9].

God, mighty and exalted, praised them for this: they bore hardship themselves and preferred God Most High to themselves, with ‘the charity of intention’ from within themselves, without seeking repayment [the printed phrase is unusual]. He described their inward motives and their intention in His words: ‘We desire neither recompense nor thanks from you’ [Qurʾān, al-Insān 76:9].

Source page 49

فَأَرَادُوا وَجْهَهُ. يَقُولُ: لَمْ يُشْرِكُوا فِي إِرَادَتِهِمْ لِرَبِّهِمْ.

Fa-ʾarādū wajhahu. yaqūlu: lam yushrikū fī ʾirādatihim lirabbihim.

They desired His countenance. That is, they admitted no partner into their intention toward their Lord.

وَالتَّفَضُّلُ بِالْحَلَالِ يَكُونُ فِي وُجُوهِ الْبِرِّ لِمَنْ يُحِبُّهُ فِي اللَّهِ تَعَالَى.

Wa-al-tafaḍḍulu bi-al-ḥalāli yakūnu fī wujūhi al-birri liman yuḥibbuhu fī Allāhi taʿālā.

Generosity from lawful property takes the form of acts of kindness toward someone one loves for the sake of God Most High.

وَمِنْهَا صِلَةُ الْقَرَابَةِ لِلرَّحِمِ وَإِنْ كَانُوا أَغْنِيَاءَ.

Wa-minhā ṣilatu al-qarābati li-al-raḥimi wa-ʾin kānū ʾaghniyāʾa.

These include maintaining ties with relatives because of kinship, even when they are wealthy.

وَيُرْوَى عَنْ عَطَاءٍ أَنَّهُ قَالَ: «صِلَةُ الْأَغْنِيَاءِ مِنْ أُولِي الْأَرْحَامِ أَوْلَى مِنْ صِلَةِ الْفُقَرَاءِ مِنَ الْغُرَبَاءِ».

Wa-yurwā ʿan ʿAṭāʾin ʾannahu qāla: «ṣilatu al-ʾaghniyāʾi min ʾūlī al-ʾarḥāmi ʾawlā min ṣilati al-fuqarāʾi mina al-ghurabāʾi».

It is related that ʿAṭāʾ said: ‘Giving to wealthy relatives is preferable to giving to poor people outside the family.’

وَمِنْهَا بِرُّ أَهْلِ الْجِدَةِ لِعَالِمٍ يَتَعَلَّمُ مِنْهُ إِعْظَامًا لَهُ عَلَى عِلْمِهِ، أَوْ لِأَنْ يَجْرِيَ بَيْنَهُمَا مِنَ الْمُؤَانَسَةِ وَالْخُلْطَةِ بِأَنْ يَسْتَفِيدَ بَعْضَ عِلْمِهِ.

Wa-minhā birru ʾahli al-jidati liʿālimin yataʿallamu minhu ʾiʿẓāman lahu ʿalā ʿilmihi, ʾaw li-ʾan yajriya baynahumā mina al-muʾānasati wa-al-khulṭati bi-ʾan yastafīda baʿḍa ʿilmihi.

These also include the kindness of people of means toward a scholar from whom one learns, honoring him for his knowledge or fostering companionship and association through which one may benefit from some of that knowledge.

وَمِنْهَا بِرُّ الْمُتَعَلِّمِ يَتَأَلَّفُهُ بِهِ عَلَى مُوَاظَبَتِهِ عَلَى التَّعَلُّمِ وَالْعِنَايَةِ بِهِ، لِأَنَّ الْعَالِمَ وَالْمُتَعَلِّمَ يَأْنَسَانِ وَيَسْكُنَانِ إِلَى مَنْ أَدْخَلَ عَلَيْهِمَا السُّرُورَ وَلَا سِيَّمَا بِالنَّيْلِ مِنَ الدُّنْيَا.

Wa-minhā birru al-mutaʿallimi yataʾallafuhu bihi ʿalā muwāẓabatihi ʿalā al-taʿallumi wa-al-ʿināyati bihi, li-ʾanna al-ʿālima wa-al-mutaʿallima yaʾnasāni wa-yaskunāni ʾilā man ʾadkhala ʿalayhimā al-surūra wa-lā siyyamā bi-al-nayli mina al-dunyā.

They include kindness toward a student, winning him over so that he perseveres in learning and gives it careful attention. Both scholar and student find companionship and reassurance in someone who brings them joy, especially through receiving worldly benefits.

وَمِنْهَا مَا يَقِي بِهِ الرَّجُلُ عِرْضَهُ مِنْ أَنْ يُسْعَى بِهِ إِلَى سُلْطَانٍ أَوْ غَيْرِهِ.

Wa-minhā mā yaqī bihi al-rajulu ʿirḍahu min ʾan yusʿā bihi ʾilā sulṭānin ʾaw ghayrihi.

They also include what a man uses to protect his honor against being denounced to a ruler or someone else.

وَفِي ذَلِكَ أُغْلُوطَةٌ تَدْخُلُ عَلَى الْعُمَّالِ مِنْ عَدُوِّهِمْ وَأَنْفُسِهِمْ، بِطَلَبِ سُرُورِ مَنْ يَخَافُهُ لِيَنْصَرِفُوا عَنْ أَذَاهُ، فَيُخَيَّلُ إِلَيْهِمْ أَنَّهُمْ يُرِيدُونَ اللَّهَ عَزَّ وَجَلَّ بِاتِّقَائِهِمْ شَرَّ غَيْرِهِمْ، بِإِدْخَالِ السُّرُورِ عَلَيْهِ،

Wa-fī dhālika ʾughlūṭatun tadkhulu ʿalā al-ʿummāli min ʿaduwwihim wa-ʾanfusihim, biṭalabi surūri man yakhāfuhu liyanṣarifū ʿan ʾadhāhu, fa-yukhayyalu ʾilayhim ʾannahum yurīdūna Allāha ʿazza wa-jalla bi-ittiqāʾihim sharra ghayrihim, bi-ʾidkhāli al-surūri ʿalayhi,

Here a fallacy, arising from their enemy and their own souls, overtakes practitioners: they seek to please those they fear so that those people will stop harming them. They imagine that by warding off another’s evil through bringing him joy they are intending God, mighty and exalted.

وَيُزَيِّنُ لَهُمُ الْعَدُوُّ ذَلِكَ بِذِكْرِ الْآثَارِ كَالْحَدِيثِ الَّذِي جَاءَ: «مَا وَقَى الرَّجُلُ بِهِ عِرْضَهُ فَهُوَ صَدَقَةٌ». وَقَوْلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ مِنْ شِرَارِ النَّاسِ مَنِ اُتُّقِيَ فُحْشُهُ».

Wa-yuzayyinu lahumu al-ʿaduwwu dhālika bidhikri al-ʾāthāri ka-al-ḥadīthi alladhī jāʾa: «mā waqā al-rajulu bihi ʿirḍahu fa-huwa ṣadaqatun». wa-qawli al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «ʾinna min shirāri al-nāsi mani uttuqiya fuḥshuhu».

The enemy makes this attractive by citing transmitted reports, such as: ‘Whatever a man uses to protect his honor is charity,’ and the saying of the Prophet, may God bless him and grant him peace: ‘Among the worst people is someone whose foulness people guard against’.

فَتُخَيِّلُ النَّفْسُ إِلَى الْعَبْدِ ذَلِكَ، وَإِنَّمَا هُوَ خَوْفُ سُقُوطِ الْمَنْزِلَةِ، أَوْ خَوْفُ ضَعَةٍ عِنْدَ النَّاسِ إِذَا ذَكَرُوا، أَنَفًا أَوْ كِبْرًا أَنْ يُذْكَرَ مِمَّنْ هُوَ دُونَهُ عِنْدَ نَفْسِهِ، فَيَبْذُلُ مَالَهُ عِنْدَ ذَلِكَ، وَيُخَيَّلُ إِلَيْهِ أَنَّهُ يُرِيدُ اللَّهَ عَزَّ وَجَلَّ.

Fa-tukhayyilu al-nafsu ʾilā al-ʿabdi dhālika, wa-ʾinnamā huwa khawfu suqūṭi al-manzilati, ʾaw khawfu ḍaʿatin ʿinda al-nāsi ʾidhā dhakarū, ʾanafan ʾaw kibran ʾan yudhkara mimman huwa dūnahu ʿinda nafsihi, fa-yabdhulu mālahu ʿinda dhālika, wa-yukhayyalu ʾilayhi ʾannahu yurīdu Allāha ʿazza wa-jalla.

The soul suggests this to the servant, while it is really fear of losing status or of being lowered in people’s estimation when they speak of him, out of disdain or pride at being spoken of by someone whom he regards as beneath himself. He then spends his money, imagining that he intends God, mighty and exalted.

وَالَّذِي يَصِحُّ مِنْ ذَلِكَ أَنْ يَكُونَ وَقَى عِرْضَهُ لِئَلَّا يُذْكَرَ عِرْضُهُ فَيَجْزَعَ لِذَلِكَ، فَيَسْتَخْرِجَ مِنْهُ الْجَزَعُ مَكْرُوهًا فِي دِينِهِ، مِثْلَ مَا نِيلَ مِنْ عِرْضِهِ أَوْ أَكْثَرَ.

Wa-alladhī yaṣiḥḥu min dhālika ʾan yakūna waqā ʿirḍahu liʾallā yudhkara ʿirḍuhu fa-yajzaʿa li-dhālika, fa-yastakhrija minhu al-jazaʿu makrūhan fī dīnihi, mithla mā nīla min ʿirḍihi ʾaw ʾakthara.

The sound form of this is to protect his honor lest it be attacked and he become distressed, so that distress draws from him something objectionable in his religion, equal to or greater than the injury done to his honor.

فَإِذَا فَعَلَ ذَلِكَ لِذَلِكَ كَانَ صَوْنًا مِنْهُ لِدِينِهِ، وَأَنَفًا مِنْهُ عَلَى قَلْبِهِ أَلَّا يَتَغَيَّرَ وَيَزُولَ عَنْ رَبِّهِ.

Fa-ʾidhā faʿala dhālika li-dhālika kāna ṣawnan minhu lidīnihi, wa-ʾanafan minhu ʿalā qalbihi ʾallā yataghayyara wa-yazūla ʿan rabbihi.

When he acts for that reason, he is protecting his religion and jealously guarding his heart against changing and turning away from his Lord.

Source pages 49–50

وَمِنْهُ أُغْلُوطَةٌ أَدَقُّ مِنَ الْبَابِ الْأَوَّلِ عَلَى الْعُلَمَاءِ، فَيُخَيِّلُ إِلَيْهِمُ الْعَدُوُّ وَأَنْفُسُهُمْ أَنَّهُمْ قَدْ قَامُوا بِأَعْظَمِ الْأُمُورِ فِي عِبَادَةِ اللَّهِ، مِنَ الْإِشْفَاقِ عَلَيْهِمْ فِي أَدْيَانِهِمْ، فَيَبْذُلُونَ أَمْوَالَهُمْ خَوْفًا أَنْ تُنَالَ أَعْرَاضُهُمْ،

Wa-minhu ʾughlūṭatun ʾadaqqu mina al-bābi al-ʾawwali ʿalā al-ʿulamāʾi, fa-yukhayyilu ʾilayhimu al-ʿaduwwu wa-ʾanfusuhum ʾannahum qad qāmū bi-ʾaʿẓami al-ʾumūri fī ʿibādati Allāhi, mina al-ʾishfāqi ʿalayhim fī ʾadyānihim, fa-yabdhulūna ʾamwālahum khawfan ʾan tunāla ʾaʿrāḍuhum,

There is a further fallacy, subtler for scholars than the first kind. Their enemy and their souls suggest to them that they have performed one of the greatest acts of worship of God: compassionate concern for others’ religion. They spend their money for fear that their honor will be attacked,

Source page 50

وَيُخَيِّلُ إِلَيْهِمْ عَدُوُّهُمْ وَأَنْفُسُهُمْ أَنَّ ذَلِكَ إِشْفَاقٌ مِنْهُمْ عَلَى مَنْ يَخَافُونَ ذَلِكَ مِنْهُمْ، لِئَلَّا يَعْصُوا اللَّهَ عَزَّ وَجَلَّ فِيهِمْ، وَلَا يَثْلِمُوا أَدْيَانَهُمْ، فَيَطْلُبُوا إِدْخَالَ السُّرُورِ عَلَيْهِمْ لِيَعْلَمُوا أَنَّهُمْ قَدْ سَرُّوهُمْ فِي أَنْفُسِهِمْ فَيَنْصَرِفُوا عَنْ أَذَاهُمْ.

Wa-yukhayyilu ʾilayhim ʿaduwwuhum wa-ʾanfusuhum ʾanna dhālika ʾishfāqun minhum ʿalā man yakhāfūna dhālika minhum, liʾallā yaʿṣū Allāha ʿazza wa-jalla fīhim, wa-lā yathlimū ʾadyānahum, fa-yaṭlubū ʾidkhāla al-surūri ʿalayhim liyaʿlamū ʾannahum qad sarrūhum fī ʾanfusihim fa-yanṣarifū ʿan ʾadhāhum.

while their enemy and their souls suggest that they do so out of concern for those from whom they fear such treatment, lest those people disobey God, mighty and exalted, on their account and damage their own religion. They therefore try to bring them joy so that those people know they have been personally gratified and stop harming them.

وَهَذِهِ مَنْزِلَةُ الصِّدِّيقِينَ وَالْأَبْدَالِ أَهْلِ الرَّحْمَةِ فِي عِبَادِ اللَّهِ فِي دِينِهِمْ، فَيُخَيِّلُ إِلَيْهِمُ الْعَدُوُّ أَنَّهُمْ يُرِيدُونَ ذَلِكَ لِذِكْرِ الْآثَارِ، لِقَوْلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حِينَ أَعْطَى الْمُؤَلَّفَةَ قُلُوبُهُمْ، عَلْقَمَةَ بْنَ عُلَاثَةَ، وَأَبَا سُفْيَانَ بْنَ حَرْبٍ، وَالْأَقْرَعَ بْنَ حَابِسٍ وَغَيْرَهُمْ

Wa-hādhihi manzilatu al-ṣiddīqīna wa-al-ʾabdāli ʾahli al-raḥmati fī ʿibādi Allāhi fī dīnihim, fa-yukhayyilu ʾilayhimu al-ʿaduwwu ʾannahum yurīdūna dhālika lidhikri al-ʾāthāri, liqawli al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ḥīna ʾaʿṭā al-muʾallafata qulūbuhum, ʿAlqamata bna ʿUlāthata, wa-ʾAbā Sufyāna bna Ḥarbin, wa-al-ʾAqraʿa bna Ḥābisin wa-ghayrahum

This is the station of the utterly truthful and the abdāl, those who have mercy on God’s servants concerning their religion. The enemy suggests that this is what they intend, citing transmitted reports, including what the Prophet, may God bless him and grant him peace, said when he gave to those whose hearts were being reconciled: ʿAlqama ibn ʿUlātha, Abū Sufyān ibn Ḥarb, al-Aqraʿ ibn Ḥābis, and others.

حَتَّى غَضِبَ بَعْضُ الْأَنْصَارِ فَقَالُوا: «يُعْطِي أَقْوَامًا غَنَائِمَنَا، وَسُيُوفُنَا تَقْطُرُ مِنْ دِمَائِهِمْ». فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «أَعْطَيْتُ أَقْوَامًا خَشِيتُ جَزَعَهُمْ وَهَلَعَهُمْ، وَوَكَلْتُ أَقْوَامًا إِلَى مَا جَعَلَ اللَّهُ فِي قُلُوبِهِمْ، مِنْهُمْ عَمْرُو بْنُ تَغْلِبَ».

Ḥattā ghaḍiba baʿḍu al-ʾanṣāri fa-qālū: «yuʿṭī ʾaqwāman ghanāʾimanā, wa-suyūfunā taqṭuru min dimāʾihim». fa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «ʾaʿṭaytu ʾaqwāman khashītu jazaʿahum wa-halaʿahum, wa-wakaltu ʾaqwāman ʾilā mā jaʿala Allāhu fī qulūbihim, minhum ʿAmru bnu Taghliba».

Some of the Helpers became angry and said, ‘He gives our spoils to people while our swords are still dripping with their blood!’ The Prophet, may God bless him and grant him peace, said: ‘I gave to people whose anguish and panic I feared, and left others to what God has placed in their hearts. Among them is ʿAmr ibn Taghlib.’

Source pages 50–51

وَهَذَا يَحْتَمِلُ فِي الْإِشْفَاقِ عَلَيْهِمْ وَعَلَى أَهْلِ الْإِسْلَامِ مَعْنَيَيْنِ: أَنْ يَكُونَ أَشْفَقَ عَلَيْهِمْ أَنْ يَعْصُوا اللَّهَ عَزَّ وَجَلَّ، أَوْ أَشْفَقَ أَنْ يَثْلِمُوا فِي الْإِسْلَامِ ثَلْمًا بِالِارْتِدَادِ وَغَيْرِهِ تَنْقُصُ لَهُ الْجَمَاعَةُ، وَيُوهِنُ الدِّينَ،

Wa-hādhā yaḥtamilu fī al-ʾishfāqi ʿalayhim wa-ʿalā ʾahli al-ʾislāmi maʿnayayni: ʾan yakūna ʾashfaqa ʿalayhim ʾan yaʿṣū Allāha ʿazza wa-jalla, ʾaw ʾashfaqa ʾan yathlimū fī al-ʾislāmi thalman bi-al-irtidādi wa-ghayrihi tanquṣu lahu al-jamāʿatu, wa-yūhinu al-dīna,

This allows two interpretations of concern for them and for the people of Islam: he feared that they would disobey God, mighty and exalted, or he feared that through apostasy or something else they would make a breach in Islam, diminishing the community and weakening the religion.

Source page 51

وَلِذَلِكَ أَعْطَى أَقْوَامًا وَمَنَعَ آخَرِينَ، فَقَالَ لَهُ سَعْدُ بْنُ مَالِكٍ: يَا رَسُولَ اللَّهِ، مَا لَكَ وَلِفُلَانٍ، فَإِنِّي أَرَاهُ مُؤْمِنًا، فَقَالَ فِي آخِرِ الْحَدِيثِ: «إِنِّي أُعْطِي أَقْوَامًا مَخَافَةَ أَنْ يَكُبَّهُمُ اللَّهُ فِي النَّارِ».

Wa-li-dhālika ʾaʿṭā ʾaqwāman wa-manaʿa ʾākharīna, fa-qāla lahu Saʿdu bnu Mālikin: yā rasūla Allāhi, mā laka wa-lifulānin, fa-ʾinnī ʾarāhu muʾminan, fa-qāla fī ʾākhiri al-ḥadīthi: «ʾinnī ʾuʿṭī ʾaqwāman makhāfata ʾan yakubbahumu Allāhu fī al-nāri».

For this reason he gave to some and withheld from others. Saʿd ibn Mālik said to him, ‘Messenger of God, what is the matter between you and so-and-so? I regard him as a believer.’ At the end of the report he said: ‘I give to some people for fear that God will cast them into the Fire.’

وَقَدْ يَفْعَلُ الْمُرِيدُ فِي عَطِيَّتِهِ بِالْإِشْفَاقِ مِنْهُ عَلَى غَيْرِ الْمُعْطَى أَنْ يُفْسِدَ غَيْرَهُ إِنْ مُنِعَ، وَمِنْ ذَلِكَ مَا رَوَاهُ جَابِرٌ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ الرَّجُلَ يَسْأَلُنِي فَأُعْطِيهِ، ثُمَّ يَسْأَلُنِي فَأُعْطِيهِ، فَمَا يَأْخُذُ إِلَّا جَمْرًا مِنْ جَهَنَّمَ».

Wa-qad yafʿalu al-murīdu fī ʿaṭiyyatihi bi-al-ʾishfāqi minhu ʿalā ghayri al-muʿṭā ʾan yufsida ghayrahu ʾin muniʿa, wa-min dhālika mā rawāhu Jābirun ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «ʾinna al-rajula yasʾalunī fa-ʾuʿṭīhi, thumma yasʾalunī fa-ʾuʿṭīhi, fa-mā yaʾkhudhu ʾillā jamran min Jahannama».

A seeker may give out of concern for someone other than the recipient, fearing that if the recipient is refused, he will corrupt someone else. One example is what Jābir related from the Prophet, may God bless him and grant him peace: ‘A man asks me, and I give him; then he asks me again, and I give him. Yet he takes nothing but embers from Hell.’

فَيُغَالِطُ الْعَدُوُّ الْعُمَّالَ فِي ذَلِكَ، فِي طَلَبِ إِدْخَالِ السُّرُورِ عَلَى مَنْ خَافُوا مَذَمَّتَهُ، لِأَنْ يَخِفُّوا عَلَى قَلْبِهِ، وَلَا يَتَعَرَّضُوا لِذَمِّهِ.

Fa-yughāliṭu al-ʿaduwwu al-ʿummāla fī dhālika, fī ṭalabi ʾidkhāli al-surūri ʿalā man khāfū madhammatahu, li-ʾan yakhiffū ʿalā qalbihi, wa-lā yataʿarraḍū lidhammihi.

The enemy deceives practitioners in this matter as they seek to bring joy to someone whose criticism they fear, wanting him to feel well disposed toward them and not expose themselves to his blame.

فَيُخَيِّلُ إِلَيْهِمْ أَنَّهُمْ فِيمَا يَبْذُلُونَهُ يُشْفِقُونَ عَلَى الْمُسْلِمِينَ وَعَلَى الْإِسْلَامِ. وَإِنَّمَا جَزِعَتْ نُفُوسُهُمْ مِنْ سُقُوطِ مَنْزِلَتِهِمْ، أَوْ مَخَافَةِ الْمَذَمَّةِ.

Fa-yukhayyilu ʾilayhim ʾannahum fīmā yabdhulūnahu yushfiqūna ʿalā al-muslimīna wa-ʿalā al-ʾislāmi. wa-ʾinnamā jaziʿat nufūsuhum min suqūṭi manzilatihim, ʾaw makhāfati al-madhammati.

He suggests to them that what they spend comes from concern for Muslims and for Islam. In reality, their souls have become distressed at losing their standing or at the prospect of blame.

وَالصِّحَّةُ عَلَى الْمُرِيدِينَ فِي ذَلِكَ أَنْ يَعْتَقِدُوا اعْتِقَادًا بِضَمَائِرِهِمْ، فَيَعْلَمُوا أَنَّ اللَّهَ عَزَّ وَجَلَّ قَدْ عَلِمَ مِنْ ضَمَائِرِهِمْ أَنَّهُ لَوْلَا الْإِشْفَاقُ عَلَى مَنْ يَتَفَضَّلُونَ عَلَيْهِ مِنْ أَهْلِ الْإِسْلَامِ، أَوْ عَلَى بَعْضِ الْمُسْلِمِينَ، أَوْ عَلَى أَدْيَانِهِمْ، أَنْ يُفَارِقُوهُمْ إِنْ ذَمُّوهُمْ، مَا بَذَلُوا ذَلِكَ لِمَنْ أَعْطَوْهُ وَإِنْ ذَمُّوهُمْ.

Wa-al-ṣiḥḥatu ʿalā al-murīdīna fī dhālika ʾan yaʿtaqidū iʿtiqādan biḍamāʾirihim, fa-yaʿlamū ʾanna Allāha ʿazza wa-jalla qad ʿalima min ḍamāʾirihim ʾannahu lawlā al-ʾishfāqu ʿalā man yatafaḍḍalūna ʿalayhi min ʾahli al-ʾislāmi, ʾaw ʿalā baʿḍi al-muslimīna, ʾaw ʿalā ʾadyānihim, ʾan yufāriqūhum ʾin dhammūhum, mā badhalū dhālika liman ʾaʿṭawhu wa-ʾin dhammūhum.

What is sound for seekers here is to establish a conviction deep within themselves, knowing that God, mighty and exalted, knows their hidden motives: were it not for concern for the Muslim to whom they are generous, or for other Muslims, or for their own religion, ‘that they part from them if they blame them’ [the connection of this phrase is uncertain], they would not have spent this on the recipient, even if those people criticized them.

فَإِذَا حَصَلَتْ قُلُوبُهُمْ كَذَلِكَ، مِنْ غَيْرِ أَنْ يُضَيِّعُوا فِي أَنْفُسِهِمْ أَوْ فِي عِيَالِهِمْ أَوْ فِيمَا عَلَيْهِمْ مِنَ الْحُقُوقِ لِلْعِبَادِ مَا هُوَ أَوْلَى بِهِمْ، فَقَدْ زَالَ عَنْهُمُ الْجَزَعُ، وَصَحَّتْ مِنْهُمُ النِّيَّةُ فِي إِعْطَائِهِمْ.

Fa-ʾidhā ḥaṣalat qulūbuhum ka-dhālika, min ghayri ʾan yuḍayyiʿū fī ʾanfusihim ʾaw fī ʿiyālihim ʾaw fīmā ʿalayhim mina al-ḥuqūqi li-al-ʿibādi mā huwa ʾawlā bihim, fa-qad zāla ʿanhumu al-jazaʿu, wa-ṣaḥḥat minhumu al-niyyatu fī ʾiʿṭāʾihim.

When their hearts have truly reached this state, without neglecting anything more pressing concerning themselves, their dependents, or the claims of other people upon them, anguish has left them and their intention in giving is sound.

Source page 52

وَقَدْ يَعْتَرِضُ فِي هَٰذَيْنِ الْبَابَيْنِ أُغْلُوطَةٌ، فَيُخَيَّلُ إِلَى الْعَبْدِ أَنَّهُ مُطِيعٌ فَيَعْصِي اللَّهَ تَعَالَى وَيَبْذُلُ مَالَهُ عَلَى خَطَأٍ، وَمِنْ ذَلِكَ أَنْ يَكُونَ قَدْ أَرَادَ أَنْ يَسْتَدْرِجَهُ بِذِكْرِ الْإِشْفَاقِ عَلَى دِينِهِ أَنْ يُكَافِئَ مَنْ آذَاهُ، وَبِذِكْرِ الْإِشْفَاقِ عَلَى مَنْ يَخَافُ أَذَاهُ،

Wa-qad yaʿtariḍu fī hādhayni al-bābayni ʾughlūṭatun, fa-yukhayyalu ʾilā al-ʿabdi ʾannahu muṭīʿun fa-yaʿṣī Allāha taʿālā wa-yabdhulu mālahu ʿalā khaṭaʾin, wa-min dhālika ʾan yakūna qad ʾarāda ʾan yastadrijahu bidhikri al-ʾishfāqi ʿalā dīnihi ʾan yukāfiʾa man ʾādhāhu, wa-bidhikri al-ʾishfāqi ʿalā man yakhāfu ʾadhāhu,

A fallacy may intrude into either of these two cases. The servant imagines that he is obedient, while he disobeys God Most High and spends his money wrongly. The enemy may seek to draw him on by invoking concern for his religion lest he retaliate against someone who has harmed him, and concern for someone whose harm he fears.

فَيُرِيدُ أَنْ يَسْتَخْرِجَ مِنْهُ مَالَهُ فِي غَيْرِ مَوْضِعِهِ، وَيَعْصِيَ اللَّهَ فِيمَنْ أَعْطَاهُ، فَيَخْطُرُ بِبَالِهِ الدُّعَاءُ إِلَى سُوءِ الظَّنِّ بِالتُّهْمَةِ لَهُ قَائِلًا: إِنَّكَ إِنْ لَمْ تُعْطِهِ وَتُوَاسِهِ وَقَعَ فِيكَ وَشَتَمَكَ، وَقَدْ سُتِرَ ذَلِكَ عَنْهُ، وَلَمْ يَعْلَمْهُ يَقِينًا مِنْهُ.

Fa-yurīdu ʾan yastakhrija minhu mālahu fī ghayri mawḍiʿihi, wa-yaʿṣiya Allāha fīman ʾaʿṭāhu, fa-yakhṭuru bibālihi al-duʿāʾu ʾilā sūʾi al-ẓanni bi-al-tuhmati lahu qāʾilan: ʾinnaka ʾin lam tuʿṭihi wa-tuwāsihi waqaʿa fīka wa-shatamaka, wa-qad sutira dhālika ʿanhu, wa-lam yaʿlamhu yaqīnan minhu.

He wants to extract the servant’s money for an improper purpose and make him disobey God concerning the recipient. He brings to mind an invitation to suspicion and accusation, saying, ‘If you do not give to him and share with him, he will attack and insult you,’ even though this has been hidden from the servant and he has no certain knowledge that the man would do it.

فَعِنْدَ ذَلِكَ وَتَحَقُّقِهِ يَبْذُلُ مَالَهُ مِنْ أَجْلِهِ، وَرُبَّمَا كَانَ الْمُعْطَى بَرِيئًا مِنْ ذَلِكَ، فَيَجْمَعُ الْعَبْدُ خَلَّتَيْنِ: سُوءَ الظَّنِّ بِالْمُسْلِمِ الْمَسْتُورِ، وَإِنْفَاقَ مَالِهِ بِالْإِشْفَاقِ فِيمَا يُخَيَّلُ إِلَيْهِ بِسُوءِ الظَّنِّ الَّذِي أَهَاجَهُ عَلَى ذَلِكَ.

Fa-ʿinda dhālika wa-taḥaqquqihi yabdhulu mālahu min ʾajlihi, wa-rubbamā kāna al-muʿṭā barīʾan min dhālika, fa-yajmaʿu al-ʿabdu khallatayni: sūʾa al-ẓanni bi-al-muslimi al-mastūri, wa-ʾinfāqa mālihi bi-al-ʾishfāqi fīmā yukhayyalu ʾilayhi bisūʾi al-ẓanni alladhī ʾahājahu ʿalā dhālika.

Then, treating this as certain, he spends his money because of it, although the recipient may be innocent. The servant thus combines two faults: suspicion of a Muslim whose faults remain concealed, and spending his money out of supposed concern prompted by the very suspicion that stirred him to it.

فَهَذَا بَابٌ غَامِضٌ، يَخْدَعُ فِيهِ الْعَدُوُّ بَعْضَ الْعُمَّالِ، فَيُخَيِّلُ إِلَيْهِمْ أَنَّهُمْ مُطِيعُونَ، وَهُمْ عَاصُونَ.

Fa-hādhā bābun ghāmiḍun, yakhdaʿu fīhi al-ʿaduwwu baʿḍa al-ʿummāli, fa-yukhayyilu ʾilayhim ʾannahum muṭīʿūna, wa-hum ʿāṣūna.

This is an obscure matter in which the enemy deceives some practitioners, suggesting that they are obedient when they are disobedient.”

الْإِسْرَارُ بِالْعَمَلِ

Al-ʾisrāru bi-al-ʿamali

Keeping one’s deeds secret

قُلْتُ: كَيْفَ الْإِسْرَارُ بِالْعَمَلِ مِنَ الْمَخْلُوقِينَ لَا مِنَ الْخَالِقِ؟

Qultu: kayfa al-ʾisrāru bi-al-ʿamali mina al-makhlūqīna lā mina al-khāliqi?

I asked: “How does one keep deeds secret from creatures, though not from the Creator?”

قَالَ: الْإِسْرَارُ بِالْعَمَلِ عَلَى نَوْعَيْنِ: أَحَدُهُمَا: إِخْفَاءُ عَمَلِ الْجَوَارِحِ مِنْ أَبْصَارِ الْخَلَائِقِ وَأَسْمَاعِهِمْ.

Qāla: al-ʾisrāru bi-al-ʿamali ʿalā nawʿayni: ʾaḥaduhumā: ʾikhfāʾu ʿamali al-jawāriḥi min ʾabṣāri al-khalāʾiqi wa-ʾasmāʿihim.

He said: “Keeping deeds secret is of two kinds. The first is concealing the limbs’ actions from people’s sight and hearing.

وَالنَّوْعُ الثَّانِي: إِخْفَاءُ مَا تَحِنُّ بِهِ الْقُلُوبُ وَتُخْفِيهِ عَنِ الْعِبَادِ وَأَبْصَارِهِمْ، وَإِنْ كَانَتْ أَعْمَالُ الْجَوَارِحِ لَهُمْ بَادِيَةً.

Wa-al-nawʿu al-thānī: ʾikhfāʾu mā taḥinnu bihi al-qulūbu wa-tukhfīhi ʿani al-ʿibādi wa-ʾabṣārihim, wa-ʾin kānat ʾaʿmālu al-jawāriḥi lahum bādiyatan.

The second is concealing what hearts yearn with and hide from people and their eyes, even when the limbs’ actions are visible to them.

فَلَا يُبْدِي الصَّادِقُونَ مِنْ أَعْمَالِ الْجَوَارِحِ إِلَّا مَا كَانَ إِبْدَاؤُهُ أَقْرَبَ إِلَى مَلِيكِهِمْ، وَلَوْ أَمْكَنَهُمُ الْقُرْبَةُ بِذَلِكَ مِنْ غَيْرِ إِظْهَارٍ لِأَعْمَالِهِمْ لَمْ يُظْهِرُوهَا، لِأَنَّهُمْ قَانِعُونَ بِعِلْمِ مَنْ يُعَامِلُونَ، وَلَكِنْ لَا يُمْكِنُهُمْ ذَلِكَ لِخَلَّتَيْنِ:

Fa-lā yubdī al-ṣādiqūna min ʾaʿmāli al-jawāriḥi ʾillā mā kāna ʾibdāʾuhu ʾaqraba ʾilā malīkihim, wa-law ʾamkanahumu al-qurbatu bi-dhālika min ghayri ʾiẓhārin li-ʾaʿmālihim lam yuẓhirūhā, li-ʾannahum qāniʿūna biʿilmi man yuʿāmilūna, wa-lākin lā yumkinuhum dhālika likhallatayni:

The truthful reveal no action of their limbs unless revealing it brings them nearer to their King. If they could attain that nearness without displaying their deeds, they would not display them, for the knowledge of the One with whom they deal is enough for them. Two circumstances, however, prevent this:

إِحْدَاهُمَا: أَنَّ مِنَ الْأَعْمَالِ مَا لَا يُمْكِنُ فِعْلُهُ سِرًّا، وَقَدْ مَدَحَ اللَّهُ سُبْحَانَهُ السِّرَّ وَالْعَلَانِيَةَ، فَالسِّرُّ أَفْضَلُ مَا أَمْكَنَ الْعَمَلُ سِرًّا، فَإِذَا لَمْ يُمْكِنْ فَالْعَلَانِيَةُ أَوْلَى مِنْ تَرْكِ الْعَمَلِ.

ʾiḥdāhumā: ʾanna mina al-ʾaʿmāli mā lā yumkinu fiʿluhu sirran, wa-qad madaḥa Allāhu subḥānahu al-sirra wa-al-ʿalāniyata, fa-al-sirru ʾafḍalu mā ʾamkana al-ʿamalu sirran, fa-ʾidhā lam yumkin fa-al-ʿalāniyatu ʾawlā min tarki al-ʿamali.

First, some deeds cannot be done secretly. God, glorified is He, has praised both secrecy and openness. Secrecy is better whenever a deed can be done secretly; when it cannot, doing it openly is preferable to abandoning it.

وَالْخَلَّةُ الثَّانِيَةُ: أَنَّهُمْ قَدْ يُمْكِنُهُمُ الْعَمَلُ سِرًّا، وَلَكِنْ أَظْهَرُوهُ لِلْقُدْوَةِ مِنْ غَيْرِهِمْ بِهِمْ، رَغْبَةً فِي أَنْ يُصِيبُوا مِثْلَ أُجُورِ مَنِ اقْتَدَى بِهِمْ، مَعَ أُجُورِهِمْ.

Wa-al-khallatu al-thāniyatu: ʾannahum qad yumkinuhumu al-ʿamalu sirran, wa-lākin ʾaẓharūhu li-al-qudwati min ghayrihim bihim, raghbatan fī ʾan yuṣībū mithla ʾujūri mani iqtadā bihim, maʿa ʾujūrihim.

Second, they may be able to act secretly but reveal the deed so that others will follow their example, desiring to receive rewards like those of their followers in addition to their own rewards.

Source page 53

وَلَيْسَتِ الْقُدْوَةُ لِكُلِّ أَحَدٍ تَجُوزُ فِي أَكْثَرِ الْأَعْمَالِ، وَلَكِنْ لِمَنْ قَوِيَ عَلَى دَفْعِ التَّصَنُّعِ فِي وَقْتِ عَمَلِهِ وَبَعْدَهُ، وَمَنْ كَانَ مَوْضِعًا لِلْقُدْوَةِ.

Wa-laysati al-qudwatu likulli ʾaḥadin tajūzu fī ʾakthari al-ʾaʿmāli, wa-lākin liman qawiya ʿalā dafʿi al-taṣannuʿi fī waqti ʿamalihi wa-baʿdahu, wa-man kāna mawḍiʿan li-al-qudwati.

In most deeds, however, acting as an example is not permissible for everyone. It is for someone strong enough to resist affectation both during the deed and afterward, and who is in a position to be followed.

وَالْعَبْدُ الصَّادِقُ فِيمَا يُظْهِرُ يَسْتَحْيِي مِنَ اللَّهِ أَنْ يُظْهِرَ مِنْ عَمَلِهِ أَكْثَرَ مِمَّا يُسِرُّ، بَلْ لَا يَكَادُ يَكُونُ فِي عَمَلِهِ إِلَّا وَسِرُّهُ أَفْضَلُ مِنْ ظَاهِرِهِ، لِأَنَّ اللَّهَ تَعَالَى يَنْفَرِدُ بِعَمَلِ سِرِّهِ، وَإِنَّمَا يُظْهِرُ مِنْ عَمَلِهِ مَا لَا يَجِدُ بُدًّا مِنْ إِظْهَارِهِ.

Wa-al-ʿabdu al-ṣādiqu fīmā yuẓhiru yastaḥyī mina Allāhi ʾan yuẓhira min ʿamalihi ʾakthara mimmā yusirru, bal lā yakādu yakūnu fī ʿamalihi ʾillā wa-sirruhu ʾafḍalu min ẓāhirihi, li-ʾanna Allāha taʿālā yanfaridu biʿamali sirrihi, wa-ʾinnamā yuẓhiru min ʿamalihi mā lā yajidu buddan min ʾiẓhārihi.

The servant who is truthful in what he shows is ashamed before God to reveal more of his deeds than he conceals. Indeed, his hidden practice is almost invariably better than his outward practice, because God Most High alone receives his secret deeds. He reveals only what he cannot avoid revealing.

فَأَقَلُّ عَمَلِهِ يَظْهَرُ مَعَ سِرٍّ مِنْهُ فِي ضَمِيرِهِ إِذَا أَبْدَاهُ بِجَوَارِحِهِ، كَالْبُكَاءِ وَالتَّحَنُّنِ، وَشِدَّةِ التَّضَرُّعِ، وَكُلُّ ذَلِكَ يَجِبُ أَنْ يَسْتُرَهُ مِنَ الْعِبَادِ إِذَا أَظْهَرَ الْعَمَلَ بِجَوَارِحِهِ إِلَّا مَا قَدْ غَلَبَهُ مِنْهُ.

Fa-ʾaqallu ʿamalihi yaẓharu maʿa sirrin minhu fī ḍamīrihi ʾidhā ʾabdāhu bijawāriḥihi, ka-al-bukāʾi wa-al-taḥannuni, wa-shiddati al-taḍarruʿi, wa-kullu dhālika yajibu ʾan yasturahu mina al-ʿibādi ʾidhā ʾaẓhara al-ʿamala bijawāriḥihi ʾillā mā qad ghalabahu minhu.

Only a small part of his practice is visible, while something of it remains hidden within him when he displays it through his limbs, such as weeping, tender yearning, and intense supplication. He must conceal all this from people when he acts outwardly, except what overcomes his control.

وَقَدْ رُوِيَ فِي الْحَدِيثِ: «إِنَّ الْعَبْدَ إِذَا أَظْهَرَ الْعَمَلَ بِجَوَارِحِهِ فَاسْتَوَتْ سَرِيرَتُهُ وَعَلَانِيَتُهُ، قَالَ اللَّهُ: هَذَا عَبْدِي حَقًّا».

Wa-qad ruwiya fī al-ḥadīthi: «ʾinna al-ʿabda ʾidhā ʾaẓhara al-ʿamala bijawāriḥihi fa-istawat sarīratuhu wa-ʿalāniyatuhu, qāla Allāhu: hādhā ʿabdī ḥaqqan».

A report relates: ‘When the servant displays a deed through his limbs and his inward and outward states are equal, God says: This is truly My servant.’

وَاسْتِوَاءُ السَّرِيرَةِ وَالْعَلَانِيَةِ عَلَى وَجْهَيْنِ: أَحَدُهُمَا فِي الْفَرْضِ، وَالْآخَرُ فِي النَّافِلَةِ.

Wa-istiwāʾu al-sarīrati wa-al-ʿalāniyati ʿalā wajhayni: ʾaḥaduhumā fī al-farḍi, wa-al-ʾākharu fī al-nāfilati.

Equality of the inward and outward has two aspects: one concerns obligatory duties and the other voluntary acts.

فَمَا كَانَ فِي الْفَرِيضَةِ فَكَانَتْ سَرِيرَتُهُ أَقَلَّ مِنْ عَلَانِيَتِهِ، فِيمَا يَخْفَى مِنْ عَمَلِ جَوَارِحِهِ، وَمَا يَخْفَى مِنْ ضَمِيرِ قَلْبِهِ فَقَدْ جَارَ وَأَسَاءَ.

Fa-mā kāna fī al-farīḍati fa-kānat sarīratuhu ʾaqalla min ʿalāniyatihi, fīmā yakhfā min ʿamali jawāriḥihi, wa-mā yakhfā min ḍamīri qalbihi fa-qad jāra wa-ʾasāʾa.

In an obligatory duty, if his inward practice falls short of his outward practice, whether in the hidden action of his limbs or the hidden intention of his heart, he has acted unjustly and wrongly.

وَالْوَجْهُ الْآخَرُ أَنْ يَكُونَ فِي النَّافِلَةِ، فَإِنْ كَانَتْ سَرِيرَتُهُ أَقَلَّ مِنْ عَلَانِيَتِهِ فِيمَا يَخْفَى مِنْ عَمَلِ جَوَارِحِهِ، فَقَدْ يَكُونُ فِي ذَلِكَ [جَائِرًا] مُسِيئًا، وَقَدْ لَا يَكُونُ مُسِيئًا.

Wa-al-wajhu al-ʾākharu ʾan yakūna fī al-nāfilati, fa-ʾin kānat sarīratuhu ʾaqalla min ʿalāniyatihi fīmā yakhfā min ʿamali jawāriḥihi, fa-qad yakūnu fī dhālika [jāʾiran] musīʾan, wa-qad lā yakūnu musīʾan.

The other aspect concerns voluntary acts. If his inward practice falls short of his outward practice in the hidden action of his limbs, he may be [unjust] and wrong in this, or he may not be wrong.

فَأَمَّا الَّذِي يَكُونُ فِيهِ مُسِيئًا فَهُوَ أَنْ يَكُونَ مَا يُظْهِرُهُ مِنَ الزِّيَادَةِ مِنْ عَمَلِ الْجَوَارِحِ عَلَى مَا يَخْفَى وَيَسْتُرُ، لِيُكَثِّرَهَا وَيُكْمِلَهَا، تَصَنُّعًا لِلْعِبَادِ، وَحُبًّا لِلْمَنْزِلَةِ عِنْدَهُمْ.

Fa-ʾammā alladhī yakūnu fīhi musīʾan fa-huwa ʾan yakūna mā yuẓhiruhu mina al-ziyādati min ʿamali al-jawāriḥi ʿalā mā yakhfā wa-yasturu, liyukaththirahā wa-yukmilahā, taṣannuʿan li-al-ʿibādi, wa-ḥubban li-al-manzilati ʿindahum.

He is wrong when the additional outward acts he displays, beyond what remains hidden and what he conceals, are multiplied and perfected as a performance for people, out of love of standing with them.

وَالْوَجْهُ الْآخَرُ الَّذِي لَا يَكُونُ بِهِ مُسِيئًا، وَيَكُونُ مَنْقُوصًا، أَنْ يَكُونَ يَزْدَادُ عَلَى مَا يَخْفَى مِنْ نَافِلَتِهِ، لِاتِّعَاظِهِمْ وَاعْتِبَارِهِمْ. وَلَا يُعْتَبَرُ هَذَا مُسِيئًا فِي سَرِيرَتِهِ، لِأَنَّهُ يَذْكُرُ اللَّهَ بِالْكَمَالِ.

Wa-al-wajhu al-ʾākharu alladhī lā yakūnu bihi musīʾan, wa-yakūnu manqūṣan, ʾan yakūna yazdādu ʿalā mā yakhfā min nāfilatihi, li-ittiʿāẓihim wa-iʿtibārihim. wa-lā yuʿtabaru hādhā musīʾan fī sarīratihi, li-ʾannahu yadhkuru Allāha bi-al-kamāli.

In the other case he is not wrong, though he is deficient: he does more than the voluntary practice he keeps hidden so that others may take admonition and learn. He is not considered wrong in his inward state, because he remembers God fully.

فَأَمَّا زِيَادَةُ ظَاهِرِهِ عَلَى مَا سُمِّيَ، فِيمَا يُظْهِرُ مِنْ عَمَلِهِ فِي عَقْدِ صَدَقَةٍ، فَلَا يَكُونُ بِهِ إِلَّا مُسِيئًا، لِأَنَّ ذَلِكَ لَا يَكُونُ إِلَّا تَصَنُّعًا وَرِيَاءً لَهُمْ.

Fa-ʾammā ziyādatu ẓāhirihi ʿalā mā summiya, fīmā yuẓhiru min ʿamalihi fī ʿaqdi ṣadaqatin, fa-lā yakūnu bihi ʾillā musīʾan, li-ʾanna dhālika lā yakūnu ʾillā taṣannuʿan wa-riyāʾan lahum.

As for the excess of his outward state over what has been named, in the deeds he displays ‘in the binding of a charity’ [the latter phrase is uncertain in the printed wording], he can only be wrong in this, for it can only be affectation and showing off for people.

وَالنَّاسُ فِي اسْتِوَاءِ السَّرِيرَةِ وَالْعَلَانِيَةِ عَلَى ثَلَاثَةِ أَوْجُهٍ: فَإِذَا زَادَتِ الْعَلَانِيَةُ عَلَى السَّرِيرَةِ، لَمْ تَخْلُ أَنْ تَكُونَ مَعْصِيَةً أَوْ نَقْصًا، إِلَّا مَا تُرِيدُ بِهِ الْقُدْوَةَ.

Wa-al-nāsu fī istiwāʾi al-sarīrati wa-al-ʿalāniyati ʿalā thalāthati ʾawjuhin: fa-ʾidhā zādati al-ʿalāniyatu ʿalā al-sarīrati, lam takhlu ʾan takūna maʿṣiyatan ʾaw naqṣan, ʾillā mā turīdu bihi al-qudwata.

People fall into three conditions with regard to the equality of inward and outward. When the outward exceeds the inward, this must be either disobedience or deficiency, except when you intend to provide an example.

Source page 54

وَإِنِ اسْتَوَتِ السَّرِيرَةُ وَالْعَلَانِيَةُ، فَذَلِكَ الْعَدْلُ فِي فِعْلِ الْعَبْدِ.

Wa-ʾini istawati al-sarīratu wa-al-ʿalāniyatu, fa-dhālika al-ʿadlu fī fiʿli al-ʿabdi.

When the inward and outward are equal, this is justice in the servant’s conduct.

فَإِذَا زَادَتِ السَّرِيرَةُ عَلَى الْعَلَانِيَةِ، فَذَلِكَ مِنَّةٌ وَفَضْلٌ، وَعِظَمُ دَرَجَةٍ فِي الطَّاعَةِ، وَشَرَفُ مَقَامٍ.

Fa-ʾidhā zādati al-sarīratu ʿalā al-ʿalāniyati, fa-dhālika minnatun wa-faḍlun, wa-ʿiẓamu darajatin fī al-ṭāʿati, wa-sharafu maqāmin.

When the inward exceeds the outward, this is a gift and a grace, a high degree of obedience and an elevated station.

وَلَوْلَا أَنَّ الْآثَارَ جَاءَتْ بِفَضْلِ السِّرِّ عَلَى الْعَلَانِيَةِ، وَأَنَّ النَّفْسَ وَالْعَدُوَّ يُنَازِعَانِ إِلَى طَلَبِ حَمْدِ الْمَخْلُوقِينَ، وَخَوْفِ مَذَمَّتِهِمْ، وَأَنَّ الْعَبْدَ لَا يَجُوزُ أَنْ يَأْنَسَ بِالْمَخْلُوقِينَ كَأُنْسِهِ بِالصَّلَاةِ، مَا كَانَ يَنْبَغِي لَهُ أَنْ يَكُونَ فِي عَلَانِيَتِهِ مِثْلَهُ فِي سَرِيرَتِهِ، حَتَّى يُبْدِيَ إِذَا حَضَرُوهُ مِثْلَ مَا يُخْفِي إِذَا حَضَرُوهُ.

Wa-lawlā ʾanna al-ʾāthāra jāʾat bifaḍli al-sirri ʿalā al-ʿalāniyati, wa-ʾanna al-nafsa wa-al-ʿaduwwa yunāziʿāni ʾilā ṭalabi ḥamdi al-makhlūqīna, wa-khawfi madhammatihim, wa-ʾanna al-ʿabda lā yajūzu ʾan yaʾnasa bi-al-makhlūqīna ka-ʾunsihi bi-al-ṣalāti, mā kāna yanbaghī lahu ʾan yakūna fī ʿalāniyatihi mithlahu fī sarīratihi, ḥattā yubdiya ʾidhā ḥaḍarūhu mithla mā yukhfī ʾidhā ḥaḍarūhu.

Were it not that transmitted reports establish the superiority of secrecy over openness, that the soul and the enemy struggle to seek creatures’ praise and avoid their blame, and that a servant may not find comfort in creatures as he does in prayer, ‘it would not have been fitting for him’ to be outwardly as he is inwardly, displaying in their presence what he conceals in their presence [the printed negation and repeated phrase make the argument uncertain].

فَهُمْ فِي نَظَرِهِمْ إِلَى عَمَلِهِ وَزَوَالِ النَّظَرِ مِنْهُمْ وَاحِدٌ، وَلَا يُوجِبُ نَظَرُهُمْ خَيْرًا فِي دِينٍ وَلَا فِي دُنْيَا، لِأَنَّهُمْ كَالْبَهَائِمِ فِي نَظَرِهِ، مِنْ جِهَةِ الْمَنْفَعَةِ لَهُ فِي دُنْيَاهُ وَفِي آخِرَتِهِ، إِذْ لَا يَمْلِكُونَ نَفْعًا وَلَا ضَرًّا.

Fa-hum fī naẓarihim ʾilā ʿamalihi wa-zawāli al-naẓari minhum wāḥidun, wa-lā yūjibu naẓaruhum khayran fī dīnin wa-lā fī dunyā, li-ʾannahum ka-al-bahāʾimi fī naẓarihi, min jihati al-manfaʿati lahu fī dunyāhu wa-fī ʾākhiratihi, ʾidh lā yamlikūna nafʿan wa-lā ḍarran.

Whether they watch his deeds or cease watching should be the same to him. Their gaze brings him no benefit in religion or worldly life. In his estimation, they are like animals with respect to the benefit they can bring him in this world or the next, since they control neither benefit nor harm.

وَلَكِنْ جَاءَتِ الْآثَارُ بِفَضْلِ السِّرِّ، وَهُوَ أَحْرَزُ الْعَمَلَيْنِ، وَأَبْعَدُ مِنْ قُوَّةِ الْخَاطِرِ.

Wa-lākin jāʾati al-ʾāthāru bifaḍli al-sirri, wa-huwa ʾaḥrazu al-ʿamalayni, wa-ʾabʿadu min quwwati al-khāṭiri.

Yet the transmitted reports establish the superiority of secrecy. It is the safer of the two kinds of action and further removed from the force of an intrusive prompting.

وَالْعَامِلُ الْمُحِبُّ لِلَّهِ تَعَالَى يَنْقَبِضُ عَنِ الْخَلْقِ، وَلَا يَأْنَسُ بِهِمْ، وَيَأْنَسُ بِالْخَالِقِ، فَيُبْدِي كُلَّ مَا عِنْدَهُ إِلَيْهِ.

Wa-al-ʿāmilu al-muḥibbu li-llāhi taʿālā yanqabiḍu ʿani al-khalqi, wa-lā yaʾnasu bihim, wa-yaʾnasu bi-al-khāliqi, fa-yubdī kulla mā ʿindahu ʾilayhi.

The practitioner who loves God Most High draws back from creation and does not find intimacy in it. He finds intimacy with the Creator and reveals to Him everything within him.”

وَقَالَ: ثَلَاثُ خِلَالٍ يَرِثُهَا التَّارِكُ مَحْبُوبَاتِهِ لِلَّهِ عَزَّ وَجَلَّ، خَوْفًا مِمَّا يُبَاعِدُهُ مِنْهُ:

Wa-qāla: thalāthu khilālin yarithuhā al-tāriku maḥbūbātihi li-llāhi ʿazza wa-jalla, khawfan mimmā yubāʿiduhu minhu:

He said: “Someone who gives up what he loves for God, mighty and exalted, fearing what would distance him from Him, inherits three qualities.

إِحْدَاهَا: أَنْ يَأْلَفَ فِي الْعَمَلِ حَلَاوَةَ الْآمَالِ فِي اللَّهِ عَزَّ وَجَلَّ، أَنْ يَطَّلِعَ بِالرِّضَى عَلَى مَنْ تَرَكَ مَحَبَّتَهُ لِمَحَبَّتِهِ.

ʾiḥdāhā: ʾan yaʾlafa fī al-ʿamali ḥalāwata al-ʾāmāli fī Allāhi ʿazza wa-jalla, ʾan yaṭṭaliʿa bi-al-riḍā ʿalā man taraka maḥabbatahu limaḥabbatihi.

First, in his practice he becomes familiar with the sweetness of hopes placed in God, mighty and exalted: that God will look with approval upon someone who has abandoned what he loves for love of Him.

وَالثَّانِيَةُ: إِيَاسُ النَّفْسِ مِمَّا عَوَّدَهَا مِنَ الرُّكُونِ إِلَى مَا يَكْرَهُ اللَّهُ عَزَّ وَجَلَّ، مِمَّا تَسْتَلِذُّ بِهِ وَيَسُرُّهَا، لِأَنَّ مَنْ عَوَّدْتَهُ عَادَةً ثُمَّ مَنَعْتَهُ لَمْ يَيْأَسْ مِمَّا عَوَّدْتَهُ.

Wa-al-thāniyatu: ʾiyāsu al-nafsi mimmā ʿawwadahā mina al-rukūni ʾilā mā yakrahu Allāhu ʿazza wa-jalla, mimmā tastalidhdhu bihi wa-yasurruhā, li-ʾanna man ʿawwadtahu ʿādatan thumma manaʿtahu lam yayʾas mimmā ʿawwadtahu.

Second, the soul loses hope of the habitual indulgence in things God, mighty and exalted, dislikes but which it finds pleasurable and gratifying. Someone whom you have accustomed to a habit does not lose hope of it merely because you then withhold it.

فَإِذَا أَمِنَتِ الْمَنْعَ، وَرَأَتِ الْجِدَّ فِي الْمَنْعِ لَهُ أَمِنَتْ فَسَكَنَتْ، فَإِذَا أَيِسَتِ النَّفْسُ فَسَكَنَتْ عَنِ الْمُنَازَعَةِ، بَقِيَ الْعَمَلُ بِحَلَاوَةِ مُعَامَلَتِهِ وَمُنَاجَاتِهِ.

Fa-ʾidhā ʾaminati al-manʿa, wa-raʾati al-jidda fī al-manʿi lahu ʾaminat fa-sakanat, fa-ʾidhā ʾayisati al-nafsu fa-sakanat ʿani al-munāzaʿati, baqiya al-ʿamalu biḥalāwati muʿāmalatihi wa-munājātihi.

When it ‘feels safe from withholding,’ and sees firmness in withholding it, it feels safe and becomes quiet [the printed wording is uncertain]. Once the soul loses hope and ceases struggling, practice remains with the sweetness of dealing intimately with Him and speaking privately to Him.

وَالثَّالِثَةُ: أَنَّ اللَّهَ عَزَّ وَجَلَّ يُقْبِلُ عَلَيْهِ بِالْمَعُونَةِ لَهُ إِذْ يَسَّرَ لِلسَّالِكِينَ إِلَيْهِ تَسْهِيلَهُ، أَوْ تَخْفِيفَهُ عَلَيْهِمْ، فَيَصِيرُ الْغَمُّ مِنْهُ فِيمَا كَانَ يَسُرُّهُ، وَيَصِيرُ سُرُورُهُ فِيمَا كَانَ يَغْتَمُّ بِهِ،

Wa-al-thālithatu: ʾanna Allāha ʿazza wa-jalla yuqbilu ʿalayhi bi-al-maʿūnati lahu ʾidh yassara li-al-sālikīna ʾilayhi tas-hīlahu, ʾaw takhfīfahu ʿalayhim, fa-yaṣīru al-ghammu minhu fīmā kāna yasurruhu, wa-yaṣīru surūruhu fīmā kāna yaghtammu bihi,

Third, God, mighty and exalted, turns toward him with help, making the path easier or lighter for those who travel to Him. What once delighted him becomes a source of sorrow, and what once grieved him becomes his delight.

لِأَنَّ سُرُورَهُ كَانَ فِي إِصَابَةِ لَذَّتِهِ، فَصَارَ سُرُورُهُ فِي تَرْكِهَا رِضًى لِرَبِّهِ، وَصَارَ غَمُّهُ فِي الرُّكُونِ إِلَيْهَا خَوْفًا مِنْ سَخَطِ رَبِّهِ، وَأَنْ يَسْقُطَ مِنْ عَيْنِهِ.

Li-ʾanna surūrahu kāna fī ʾiṣābati ladhdhatihi, fa-ṣāra surūruhu fī tarkihā riḍan lirabbihi, wa-ṣāra ghammuhu fī al-rukūni ʾilayhā khawfan min sakhaṭi rabbihi, wa-ʾan yasquṭa min ʿaynihi.

His joy used to lie in obtaining his pleasure; now it lies in abandoning it to please his Lord. Indulging in it becomes his grief, for fear of his Lord’s displeasure and of falling from His regard.

Source pages 54–55

وَمَا يُصِيبُ مِنْ لَذَّةِ التَّرْكِ لِأَجْلِ الرِّضَى، أَكْثَرُ مِنْ لَذَّةِ الرُّكُونِ إِلَى الْعَمَلِ لِلَّهِ عَزَّ وَجَلَّ، لِأَنَّهُ لَوْ رَكَنَ إِلَى ذَلِكَ الْعَمَلِ كَانَتْ لَذَّتُهُ فِي وَقْتِ رُكُونِهِ فَقَطْ، فَإِذَا تَرَكَ شَهْوَتَهُ لِلَّهِ تَلَذَّذَ بِهِ مَا صَحِبَ الدُّنْيَا إِذَا ذَكَرَ أَنَّهُ تَرَكَهَا لِلَّهِ، وَأَنَّهُ يَرْجُو أَنْ يَكُونَ قَدْ رَضِيَ عَنْهُ.

Wa-mā yuṣību min ladhdhati al-tarki li-ʾajli al-riḍā, ʾaktharu min ladhdhati al-rukūni ʾilā al-ʿamali li-llāhi ʿazza wa-jalla, li-ʾannahu law rakana ʾilā dhālika al-ʿamali kānat ladhdhatuhu fī waqti rukūnihi faqaṭ, fa-ʾidhā taraka shahwatahu li-llāhi taladhdhadha bihi mā ṣaḥiba al-dunyā ʾidhā dhakara ʾannahu tarakahā li-llāhi, wa-ʾannahu yarjū ʾan yakūna qad raḍiya ʿanhu.

The pleasure he gains from renunciation for the sake of divine approval is greater than ‘the pleasure of inclining to action for God, mighty and exalted’ [the printed comparison is uncertain]. Had he inclined to that action, his pleasure would have lasted only while he indulged in it. But when he abandons his desire for God, he takes pleasure in that for as long as he lives in this world, whenever he remembers that he abandoned it for God and hopes that God has been pleased with him.

Source page 55

وَدَوَامُ عِزِّ الْوَثِيقَةِ فِي الْقَلْبِ أَكْثَرُ مِنْ لَذَّةِ الشَّهْوَةِ، لِأَنَّهُ يَلْتَذُّ بِمُوَافَقَتِهِ فِي وَقْتِ شَهْوَتِهِ، فَإِذَا غَفَلَ عَنْ تَرْكِ شَهْوَتِهِ اهْتَمَّ أَيَّامَ حَيَاتِهِ، إِذْ كَانَ لَا يَأْمَنُ أَنْ يَكُونَ اللَّهُ تَعَالَى قَدْ سَخِطَ عَلَيْهِ بِذَلِكَ.

Wa-dawāmu ʿizzi al-wathīqati fī al-qalbi ʾaktharu min ladhdhati al-shahwati, li-ʾannahu yaltadhdhu bimuwāfaqatihi fī waqti shahwatihi, fa-ʾidhā ghafala ʿan tarki shahwatihi ihtamma ʾayyāma ḥayātihi, ʾidh kāna lā yaʾmanu ʾan yakūna Allāhu taʿālā qad sakhiṭa ʿalayhi bi-dhālika.

The lasting strength of assurance in the heart is greater than the pleasure of desire. A person enjoys gratifying it while the desire lasts, but if he neglects to abandon his desire, he worries throughout his life, never sure that God Most High has not become displeased with him because of it.”

الشُّهْرَةُ

Al-shuhratu

Conspicuousness

قُلْتُ: مَا الشُّهْرَةُ؟

Qultu: mā al-shuhratu?

I asked: “What is conspicuousness?”

قَالَ: هِيَ فِعْلٌ أَوْ زِيٌّ يَبِينُ بِهِ فَاعِلُهُ عَنِ الْعَوَامِّ فِي فِعْلِهِمْ وَزِيِّهِمْ، فَتِلْكَ هِيَ الشُّهْرَةُ، وَذَلِكَ كَاللِّبَاسِ يَلْبَسُهُ الْعَبْدُ خِلَافَ زِيِّ الْعَوَامِّ، أَوْ كَرُكُوبِ الْمَرْكَبِ، أَوْ زِيِّ الْمَرْكَبِ،

Qāla: hiya fiʿlun ʾaw ziyyun yabīnu bihi fāʿiluhu ʿani al-ʿawāmmi fī fiʿlihim wa-ziyyihim, fa-tilka hiya al-shuhratu, wa-dhālika ka-al-libāsi yalbasuhu al-ʿabdu khilāfa ziyyi al-ʿawāmmi, ʾaw karukūbi al-markabi, ʾaw ziyyi al-markabi,

He said: “It is an action or appearance by which someone stands apart from ordinary people in their actions and appearance. That is conspicuousness: wearing clothes unlike those of ordinary people, for example, or riding a particular mount, or the trappings of the mount,

أَوِ التَّكَلُّفِ لِلزِّيِّ فِي بَدَنِهِ، كَحَلْقَةِ الشَّعْرِ أَوْ تَرْفِيعِهِ أَوْ تَطْوِيلِهِ، وَكَذَلِكَ فِي إِظْهَارِ الذِّكْرِ بِجَهْرِ الصَّوْتِ، أَوْ عِظَةِ الْعَوَامِّ، وَمَا أَشْبَهَ ذَلِكَ مِمَّا يَبِينُ بِهِ فَاعِلُهُ عَنِ الْعَوَامِّ.

ʾawi al-takallufi li-al-ziyyi fī badanihi, kaḥalqati al-shaʿri ʾaw tarfīʿihi ʾaw taṭwīlihi, wa-ka-dhālika fī ʾiẓhāri al-dhikri bijahri al-ṣawti, ʾaw ʿiẓati al-ʿawāmmi, wa-mā ʾashbaha dhālika mimmā yabīnu bihi fāʿiluhu ʿani al-ʿawāmmi.

or cultivating a bodily appearance through shaving the hair, raising it up, or growing it long. The same applies to displaying remembrance of God by raising one’s voice, preaching to ordinary people, and similar things that set a person apart from them.

ثُمَّ اخْتَلَفَ النَّاسُ فِيمَا نُهِيَ عَنْهُ مِنَ الشُّهْرَةِ، وَمَا كُرِهَ مِنْهَا.

Thumma ikhtalafa al-nāsu fīmā nuhiya ʿanhu mina al-shuhrati, wa-mā kuriha minhā.

People have disagreed about which forms of conspicuousness are forbidden and which are disliked.

فَقَالَ قَوْمٌ: مَنْ فَعَلَ مَا حَرَّمَ اللَّهُ عَلَيْهِ مِنْ زِيٍّ أَوْ غَيْرِهِ، كَلُبْسِ الْحَرِيرِ وَالدِّيبَاجِ، أَوْ لُبْسِ الذَّهَبِ، أَوْ تَطْوِيلِ الشَّعْرِ بِغَيْرِ فَرْقٍ خِلَافَ السُّنَّةِ، أَوْ تَطْوِيلِ الشَّارِبَيْنِ، أَوْ مَا أَشْبَهَ ذَلِكَ مِمَّا نُهِيَ عَنْهُ فِي كِتَابٍ أَوْ سُنَّةٍ،

Fa-qāla qawmun: man faʿala mā ḥarrama Allāhu ʿalayhi min ziyyin ʾaw ghayrihi, kalubsi al-ḥarīri wa-al-dībāji, ʾaw lubsi al-dhahabi, ʾaw taṭwīli al-shaʿri bighayri farqin khilāfa al-sunnati, ʾaw taṭwīli al-shāribayni, ʾaw mā ʾashbaha dhālika mimmā nuhiya ʿanhu fī kitābin ʾaw sunnatin,

Some said it applies to someone who does what God has forbidden him in dress or otherwise: wearing silk or brocade, wearing gold, growing his hair long without a parting, contrary to the Sunna, growing his moustache long, or similar things prohibited by Scripture or Sunna.

لِأَنَّ كُلَّ مَا لَمْ يُنْهَ عَنْهُ فِي كِتَابٍ أَوْ سُنَّةٍ فَمُبَاحٌ حَلَالٌ طِلْقٌ، وَاللَّهُ وَرَسُولُهُ لَا يَحْظُرَانِ الْمُبَاحَ لِلْعِبَادِ بَعْدَ إِبَاحَتِهِ إِلَّا بِالنَّسْخِ بِالنَّهْيِ، فَيَدْخُلُ فِي بَابِ النَّهْيِ لَا مَعَ بَابِ الْإِبَاحَةِ، وَمَا سِوَى ذَلِكَ فَمُبَاحٌ مِنْ لُبْسِ الصُّوفِ، أَوِ الرُّكُوبِ عَلَى غَيْرِ مَا يَرْكَبُ الْعَوَامُّ.

Li-ʾanna kulla mā lam yunha ʿanhu fī kitābin ʾaw sunnatin fa-mubāḥun ḥalālun ṭilqun, wa-Allāhu wa-rasūluhu lā yaḥẓurāni al-mubāḥa li-al-ʿibādi baʿda ʾibāḥatihi ʾillā bi-al-naskhi bi-al-nahyi, fa-yadkhulu fī bābi al-nahyi lā maʿa bābi al-ʾibāḥati, wa-mā siwā dhālika fa-mubāḥun min lubsi al-ṣūfi, ʾawi al-rukūbi ʿalā ghayri mā yarkabu al-ʿawāmmu.

Everything not prohibited in Scripture or Sunna is permitted, lawful, and unrestricted. God and His Messenger do not forbid people something previously permitted except by abrogating that permission through a prohibition. It then falls under prohibition, no longer under permission. Everything else remains permitted, including wearing wool or riding something different from what ordinary people ride.

وَقَالَ قَوْمٌ: الشُّهْرَةُ مَا نُهِيَ عَنْهُ مِنَ الْفِعْلِ، وَإِنْ كَانَ الْمَفْعُولُ لَيْسَ بِمُحَرَّمٍ. وَمِنْ ذَلِكَ تَشَبُّهُ الرِّجَالِ بِالنِّسَاءِ، وَالنِّسَاءِ بِالرِّجَالِ فِي زِيِّهِمْ وَرُكُوبِهِمْ؛ لِأَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَعَنَ الْمُتَشَبِّهَاتِ مِنَ النِّسَاءِ بِالرِّجَالِ، وَالْمُتَشَبِّهِينَ بِالنِّسَاءِ مِنَ الرِّجَالِ وَقَالَ: «أَخْرِجُوهُمْ مِنْ بُيُوتِكُمْ».

Wa-qāla qawmun: al-shuhratu mā nuhiya ʿanhu mina al-fiʿli, wa-ʾin kāna al-mafʿūlu laysa bimuḥarramin. wa-min dhālika tashabbuhu al-rijāli bi-al-nisāʾi, wa-al-nisāʾi bi-al-rijāli fī ziyyihim wa-rukūbihim; li-ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama laʿana al-mutashabbihāti mina al-nisāʾi bi-al-rijāli, wa-al-mutashabbihīna bi-al-nisāʾi mina al-rijāli wa-qāla: «ʾakhrijūhum min buyūtikum».

Others said that conspicuousness is a prohibited manner of acting, even when the thing used is not forbidden. Examples include men imitating women and women imitating men in their dress and riding, for the Prophet, may God bless him and grant him peace, cursed women who imitate men and men who imitate women, and said: ‘Turn them out of your houses.’

Source page 56

فَإِنْ لَبِسَ الرَّجُلُ قَمِيصَ «بَرْشَكَاتٍ»، أَوْ تَقَنَّعَ بِمِقْنَعَةٍ، أَوْ صَبَغَ قَمِيصَهُ بِعُصْفُرٍ، أَوْ وَرْسٍ أَوْ غَيْرِ ذَلِكَ.

Fa-ʾin labisa al-rajulu qamīṣa «barshakātin», ʾaw taqannaʿa bimiqnaʿatin, ʾaw ṣabagha qamīṣahu biʿuṣfurin, ʾaw warsin ʾaw ghayri dhālika.

For example, a man might wear a ‘barshakāt’ shirt [the clothing term is uncertain], cover his head with a woman’s veil, or dye his shirt with safflower, wars dye, or something similar.

وَكَذَلِكَ إِذَا لَبِسَ الرَّجُلُ الْحُلِيَّ فِي يَدَيْهِ أَوْ رِجْلَيْهِ، أَوْ تَزَعْفَرَ أَوْ تَخَلَّقَ، وَأَمْثَالَ ذَلِكَ، فَذَلِكَ الشُّهْرَةُ فِي الرِّجَالِ إِذَا فَعَلُوهُ، وَتَزَيَّنُوا بِهِ، بِخِلَافِ فِعَالِ الرِّجَالِ مِنَ الْمُؤْمِنِينَ وَزِيِّهِمْ.

Wa-ka-dhālika ʾidhā labisa al-rajulu al-ḥuliyya fī yadayhi ʾaw rijlayhi, ʾaw tazaʿfara ʾaw takhallaqa, wa-ʾamthāla dhālika, fa-dhālika al-shuhratu fī al-rijāli ʾidhā faʿalūhu, wa-tazayyanū bihi, bikhilāfi fiʿāli al-rijāli mina al-muʾminīna wa-ziyyihim.

The same applies when a man wears jewelry on his hands or feet, uses saffron or khalūq perfume, and similar things. This is conspicuousness among men when they do it and adorn themselves with it, contrary to the conduct and dress of believing men.

وَكَذَلِكَ النِّسَاءُ أَنْ يَلْبَسْنَ الْأَقْبِيَةَ، أَوْ قُمُصَ الرِّجَالِ الْمَخْطُوطَاتِ، وَيُظْهِرْنَ الشُّعُورَ كَالرِّجَالِ، وَيَلْبَسْنَ النِّعَالَ عَلَى حَدِّ الرِّجَالِ، وَسَفَرُهُنَّ عَلَى الدَّوَابِّ، أَوْ يَتَقَلَّدْنَ السُّيُوفَ، وَيَأْخُذْنَ الرِّمَاحَ، أَوْ يَتَرَدَّدْنَ فِي الطُّرُقَاتِ، أَوْ مَا أَشْبَهَ ذَلِكَ.

Wa-ka-dhālika al-nisāʾu ʾan yalbasna al-ʾaqbiyata, ʾaw qumuṣa al-rijāli al-makhṭūṭāti, wa-yuẓhirna al-shuʿūra ka-al-rijāli, wa-yalbasna al-niʿāla ʿalā ḥaddi al-rijāli, wa-safaruhunna ʿalā al-dawābbi, ʾaw yataqalladna al-suyūfa, wa-yaʾkhudhna al-rimāḥa, ʾaw yataraddadna fī al-ṭuruqāti, ʾaw mā ʾashbaha dhālika.

Likewise, for women: wearing men’s outer coats or striped shirts, displaying their hair like men, wearing sandals in men’s fashion, traveling on riding animals, girding on swords and carrying spears, going repeatedly through the streets, and similar things.

فَتِلْكَ الشُّهْرَةُ بِعَيْنِهَا مِنْهُنَّ، وَقَدْ نَهَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ ذَلِكَ الرِّجَالَ وَالنِّسَاءَ، وَإِنْ كَانَتِ الثِّيَابُ الَّتِي يَلْبَسُونَ وَيَتَزَيَّنُونَ بِهَا لَيْسَتْ بِمُحَرَّمَةٍ.

Fa-tilka al-shuhratu biʿaynihā minhunna, wa-qad nahā rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama ʿan dhālika al-rijāla wa-al-nisāʾa, wa-ʾin kānati al-thiyābu allatī yalbasūna wa-yatazayyanūna bihā laysat bimuḥarramatin.

That is precisely conspicuousness on their part. The Messenger of God, may God bless him and grant him peace, prohibited men and women from doing this, even though the clothes they wear and use as adornment are not themselves forbidden.

وَقَالَ قَوْمٌ: الشُّهْرَةُ خِلَافُ مَا يَلْبَسُهُ أَهْلُ الدِّينِ مِنْ زِيِّ الرُّهْبَانِ، مِنَ الْبَرَانِسِ، وَجُبَبِ الصُّوفِ السُّودِ، الَّتِي لَيْسَتْ بِزِيٍّ لِلْمُسْلِمِينَ، وَإِذَا خَرَجَ مِنْ زِيِّ الْمُسْلِمِينَ إِلَى زِيِّ أَهْلِ الْكِتَابِ فَهُوَ مَشْهُورٌ بَيْنَ الْمُسْلِمِينَ، إِذْ كَانَ لَيْسَ مِنْ زِيِّهِمْ وَلَا لِبَاسِهِمْ.

Wa-qāla qawmun: al-shuhratu khilāfu mā yalbasuhu ʾahlu al-dīni min ziyyi al-ruhbāni, mina al-barānisi, wa-jubabi al-ṣūfi al-sūdi, allatī laysat biziyyin li-al-muslimīna, wa-ʾidhā kharaja min ziyyi al-muslimīna ʾilā ziyyi ʾahli al-kitābi fa-huwa mash-hūrun bayna al-muslimīna, ʾidh kāna laysa min ziyyihim wa-lā libāsihim.

Others said that conspicuousness is departing from what religious people wear by adopting monks’ dress, such as hooded cloaks and black woolen robes which are not Muslim dress. When someone leaves Muslim dress for that of the People of the Book, he is conspicuous among Muslims because it is neither their appearance nor their clothing.

فَأَمَّا لِبَاسُ الصُّوفِ، وَالرِّقَاعُ لِلْخُرُوقِ الَّتِي تَحْدُثُ فِيهِ، وَتَشْمِيرُ الثِّيَابِ، وَإِسْدَالُ الشُّعُورِ، وَالرُّكُوبُ فِي جَانِبٍ، لِيَكُونَ أَسْهَلَ لِرُكُوبِهِ، فَمَا زَالَتِ الرُّسُلُ وَالنَّبِيُّونَ وَالصَّالِحُونَ يَعْمَلُونَ ذَلِكَ، وَعَوَامُّ الْفُقَرَاءِ وَأَهْلُ الصِّنَاعَاتِ، كَالْحَمَّالِينَ وَالْمَلَّاحِينَ وَغَيْرِهِمْ.

Fa-ʾammā libāsu al-ṣūfi, wa-al-riqāʿu li-al-khurūqi allatī taḥduthu fīhi, wa-tashmīru al-thiyābi, wa-ʾisdālu al-shuʿūri, wa-al-rukūbu fī jānibin, liyakūna ʾas-hala lirukūbihi, fa-mā zālati al-rusulu wa-al-nabiyyūna wa-al-ṣāliḥūna yaʿmalūna dhālika, wa-ʿawāmmu al-fuqarāʾi wa-ʾahlu al-ṣināʿāti, ka-al-ḥammālīna wa-al-mallāḥīna wa-ghayrihim.

As for wearing wool, patching holes that develop in it, tucking up clothes, letting the hair hang down, and riding with the legs to one side for greater ease, messengers, prophets, and righteous people have always done these things, as have ordinary poor people and tradespeople such as porters, boatmen, and others.

Source page 57

وَكَيْفَ يَكُونُ شُهْرَةً مَا فَعَلَهُ الصَّالِحُونَ مِنْ قَبْلُ، وَعَوَامُّ الْمُسْلِمِينَ وَالْفُقَرَاءِ وَأَهْلُ الصِّنَاعَاتِ، وَهَذَا لَمْ يَبِنْ عَنِ الْمُسْلِمِينَ، وَإِنَّمَا هُوَ كَوَاحِدٍ مِنْهُمْ، بَلْ قَدْ لَزِمَ زِيَّ الصَّالِحِينَ قَبْلَهُ.

Wa-kayfa yakūnu shuhratan mā faʿalahu al-ṣāliḥūna min qablu, wa-ʿawāmmu al-muslimīna wa-al-fuqarāʾi wa-ʾahlu al-ṣināʿāti, wa-hādhā lam yabin ʿani al-muslimīna, wa-ʾinnamā huwa kawāḥidin minhum, bal qad lazima ziyya al-ṣāliḥīna qablahu.

How can something practiced by earlier righteous people, ordinary Muslims, poor people, and tradespeople be conspicuousness? Such a person has not set himself apart from Muslims; he is simply one of them. Indeed, he has adhered to the dress of the righteous before him.

وَإِنَّمَا الشُّهْرَةُ لِخَوَاصِّ الْأَغْنِيَاءِ وَالْمُتْرَفِينَ بِإِحْدَاثِهِمُ الزِّيَّ الَّذِي لَمْ يَكُنْ يَتَزَيَّا بِهِ الرُّسُلُ وَالْأَنْبِيَاءُ، كَالطَّيَالِسَةِ الطَّرْزِيَّةِ، وَالْمُطَبَّقَةِ، وَالثِّيَابِ النَّاعِمَةِ.

Wa-ʾinnamā al-shuhratu likhawāṣṣi al-ʾaghniyāʾi wa-al-mutrafīna bi-ʾiḥdāthihimu al-ziyya alladhī lam yakun yatazayyā bihi al-rusulu wa-al-ʾanbiyāʾu, ka-al-ṭayālisati al-ṭarziyyati, wa-al-muṭabbaqati, wa-al-thiyābi al-nāʿimati.

Rather, conspicuousness belongs to privileged wealthy people and those living in luxury, who introduce fashions never worn by messengers and prophets: embroidered shoulder mantles, layered garments, and soft clothing.

وَقَالَ قَوْمٌ: الشُّهْرَةُ عَلَى قَدْرِ الْأَزْمِنَةِ، لَا عَلَى قَدْرِ الْفِعْلِ، لِأَنَّا قَدْ وَجَدْنَا عِدَّةً مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ لَبِسُوا فِي حَيَاةِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْبَرَانِسَ، ثُمَّ مِنَ التَّابِعِينَ مِنْ بَعْدِهِمْ: شُرَيْحٌ، وَإِبْرَاهِيمُ النَّخَعِيُّ، وَعَامِرٌ الشَّعْبِيُّ، وَغَيْرُهُمْ.

Wa-qāla qawmun: al-shuhratu ʿalā qadri al-ʾazminati, lā ʿalā qadri al-fiʿli, li-ʾannā qad wajadnā ʿiddatan min ʾaṣḥābi al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama qad labisū fī ḥayāti al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama al-barānisa, thumma mina al-tābiʿīna min baʿdihim: Shurayḥun, wa-ʾIbrāhīmu al-Nakhaʿiyyu, wa-ʿĀmirun al-Shaʿbiyyu, wa-ghayruhum.

Others said that conspicuousness depends on the times, not on the action itself. We find that several Companions of the Prophet, may God bless him and grant him peace, wore hooded cloaks during the lifetime of the Prophet, may God bless him and grant him peace. Among the Followers after them were Shurayḥ, Ibrāhīm al-Nakhaʿī, ʿĀmir al-Shaʿbī, and others.

فَهُوَ فِي زَمَانِنَا الْيَوْمَ شُهْرَةٌ، لِأَنَّهُ لَمْ يَتَزَيَّنْ بِهِ إِلَّا النَّصَارَى، وَكَذَلِكَ فِي رِقَاعِ الثِّيَابِ وَغَيْرِهَا، كَمَا فَعَلَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ فِي زَمَانِهِ، فَهُوَ الْيَوْمَ شُهْرَةٌ فِي أَهْلِ الدِّينِ خَاصَّةً، لَا فِي أَهْلِ الْفَقْرِ وَالْمَسْكَنَةِ، بَلْ فِي الْمُسْلِمِينَ الَّذِينَ يُشَارُ إِلَيْهِمْ بِالْأَصَابِعِ.

Fa-huwa fī zamāninā al-yawma shuhratun, li-ʾannahu lam yatazayyan bihi ʾillā al-naṣārā, wa-ka-dhālika fī riqāʿi al-thiyābi wa-ghayrihā, kamā faʿala ʿUmaru raḍiya Allāhu ʿanhu fī zamānihi, fa-huwa al-yawma shuhratun fī ʾahli al-dīni khāṣṣatan, lā fī ʾahli al-faqri wa-al-maskanati, bal fī al-muslimīna alladhīna yushāru ʾilayhim bi-al-ʾaṣābiʿi.

Today, however, it is conspicuousness, because only Christians dress that way. The same applies to patching clothes and similar practices, as ʿUmar, may God be pleased with him, did in his time. Today this is conspicuousness particularly among religious people, not among the poor and destitute, but among Muslims whom people point out.

وَقَالَ قَوْمٌ: لَيْسَتِ الشُّهْرَةُ عَلَى قَدْرِ الْأَزْمِنَةِ، لِأَنَّ الْجَمَاعَةَ الْأُولَى هُمْ أَهْلُ الْحَقِّ، وَمَنْ أَتَى بَعْدَهُمْ أَتْبَاعٌ لَهُمْ، فَفِعْلُ الْآخِرِينَ لَا يَنْسَخُ فِعْلَ الْأَوَّلِينَ مِنْ أَهْلِ الدِّينِ، بَلْ فِعْلُ الْأَوَّلِينَ وَقَوْلُهُمْ حُجَّةٌ ثَابِتَةٌ أَبَدًا، خُولِفَتْ فِي زَمَنٍ مِنَ الْأَزْمِنَةِ بَعْدَهُمْ، أَوْ لَمْ تُخَالَفْ.

Wa-qāla qawmun: laysati al-shuhratu ʿalā qadri al-ʾazminati, li-ʾanna al-jamāʿata al-ʾūlā hum ʾahlu al-ḥaqqi, wa-man ʾatā baʿdahum ʾatbāʿun lahum, fa-fiʿlu al-ʾākhirīna lā yansakhu fiʿla al-ʾawwalīna min ʾahli al-dīni, bal fiʿlu al-ʾawwalīna wa-qawluhum ḥujjatun thābitatun ʾabadan, khūlifat fī zamanin mina al-ʾazminati baʿdahum, ʾaw lam tukhālaf.

Others said that conspicuousness does not depend on the times. The first community followed the truth, and those who came afterward are their followers. Later people’s practice does not abrogate that of the earlier religious people. Rather, the earlier people’s deeds and words remain authoritative forever, whether or not later generations act against them.

Source pages 57–58

فَلَيْسَ لُبْسُ الْبَرَانِسِ، وَلَا الرِّقَاعُ، وَلَا لِبَاسُ الْعُبَّادِ مِنَ الصُّوفِ شُهْرَةً، وَلَكِنَّهُ زِيُّ مَنْ مَضَى، فَإِنْ أَطْبَقَ أَهْلُ الزَّمَانِ عَلَى خِلَافِهِ بِالزِّيِّ وَالرُّكُوبِ، كَمَا كَانَ الْأَنْبِيَاءُ عَلَيْهِمُ السَّلَامُ يُسْدِلُونَ أَرْجُلَهُمْ مِنْ جَانِبٍ وَاحِدٍ، فَاللِّبَاسُ لَيْسَ بِشُهْرَةٍ،

Fa-laysa lubsu al-barānisi, wa-lā al-riqāʿu, wa-lā libāsu al-ʿubbādi mina al-ṣūfi shuhratan, wa-lākinnahu ziyyu man maḍā, fa-ʾin ʾaṭbaqa ʾahlu al-zamāni ʿalā khilāfihi bi-al-ziyyi wa-al-rukūbi, kamā kāna al-ʾanbiyāʾu ʿalayhimu al-salāmu yusdilūna ʾarjulahum min jānibin wāḥidin, fa-al-libāsu laysa bishuhratin,

Wearing hooded cloaks, patches, and the woolen dress of worshippers is therefore not conspicuousness; it is the dress of those who came before. Even if everyone in the present age agrees to depart from it in clothing and riding, such as the practice of the prophets, peace be upon them, of letting their legs hang down on one side, that clothing is not conspicuousness.

Source page 58

وَالْقَائِمُ بِذَلِكَ مَا شَهَرَ نَفْسَهُ، وَلَكِنَّهُ تَمَسَّكَ بِزِيِّ مَنْ مَضَى وَأَفْعَالِهِمْ، وَفِعَالُهُمْ لَيْسَتْ شُهْرَةً، وَإِنَّمَا هُوَ تَقْيِيدٌ وَاتِّبَاعٌ.

Wa-al-qāʾimu bi-dhālika mā shahara nafsahu, wa-lākinnahu tamassaka biziyyi man maḍā wa-ʾafʿālihim, wa-fiʿāluhum laysat shuhratan, wa-ʾinnamā huwa taqyīdun wa-ittibāʿun.

Someone who practices it has not made himself conspicuous, but has held to the dress and actions of earlier people. Their actions are not conspicuousness; this is simply constraint and following their example.

وَإِنَّمَا يُرَادُ مِنَ الْعَبْدِ صِحَّةُ إِرَادَتِهِ لِلَّهِ تَعَالَى فِي ذَلِكَ، وَفِعَالُهُ تِلْكَ عَلَى صِحَّةِ الْأَسْبَابِ.

Wa-ʾinnamā yurādu mina al-ʿabdi ṣiḥḥatu ʾirādatihi li-llāhi taʿālā fī dhālika, wa-fiʿāluhu tilka ʿalā ṣiḥḥati al-ʾasbābi.

What is required of the servant is that his intention toward God Most High be sound in this, and that those actions rest on sound reasons.

وَقَالَ قَوْمٌ: لَيْسَتِ الشُّهْرَةُ عَلَى قَدْرِ الْأَزْمِنَةِ، وَلَا عَلَى قَدْرِ اللِّبَاسِ، لِأَنَّ عَامَّةَ الشُّهْرَةِ فِي زَمَانِنَا قَدْ فَعَلَهَا أَهْلُ الدِّينِ، وَإِنَّمَا هِيَ عَلَى قَدْرِ الرِّجَالِ فِي أَنْفُسِهِمْ. وَإِنَّمَا شَهَرَ اللِّبَاسُ الرِّجَالَ عَلَى قَدْرِ ذَلِكَ.

Wa-qāla qawmun: laysati al-shuhratu ʿalā qadri al-ʾazminati, wa-lā ʿalā qadri al-libāsi, li-ʾanna ʿāmmata al-shuhrati fī zamāninā qad faʿalahā ʾahlu al-dīni, wa-ʾinnamā hiya ʿalā qadri al-rijāli fī ʾanfusihim. wa-ʾinnamā shahara al-libāsu al-rijāla ʿalā qadri dhālika.

Others said that conspicuousness depends neither on the times nor on the clothing, since religious people have practiced most things considered conspicuous in our time. Rather, it depends on the individuals themselves. Clothing makes people conspicuous according to their particular circumstances.

لِأَنَّهُ لَوْ تَنَسَّكَ بَعْضُ الْمُلُوكِ، ثُمَّ لَبِسَ زِيَّ الْمَسَاكِينِ مِنَ الصُّوفِ وَغَيْرِهِ لَاسْتَنْكَرَتْهُ الْعَامَّةُ، وَشَهَرَتْهُ بِالْحَدِيثِ وَالذِّكْرِ، لِأَنَّهُ خِلَافُ زِيِّهِ، وَزِيِّ أَهْلِ بَيْتِهِ، وَلِأَنَّهُ قَدْ لَبِسَ ذَلِكَ اللِّبَاسَ مِنَ الْعَوَامِّ وَالْحَمَّالِينَ وَغَيْرِهِمْ وَلَمْ تَشْهَرْهُ الْعَامَّةُ، وَلَمْ تَسْتَنْكِرْهُ.

Li-ʾannahu law tanassaka baʿḍu al-mulūki, thumma labisa ziyya al-masākīni mina al-ṣūfi wa-ghayrihi la-istankarat-hu al-ʿāmmatu, wa-shaharat-hu bi-al-ḥadīthi wa-al-dhikri, li-ʾannahu khilāfu ziyyihi, wa-ziyyi ʾahli baytihi, wa-li-ʾannahu qad labisa dhālika al-libāsa mina al-ʿawāmmi wa-al-ḥammālīna wa-ghayrihim wa-lam tash-harhu al-ʿāmmatu, wa-lam tastankirhu.

If a king became an ascetic and then wore the poor person’s clothing of wool or other fabric, ordinary people would find it strange and make him conspicuous by talking about him, because it differs from his own customary dress and that of his household. Yet ordinary people, porters, and others have worn the same clothing without the public making them conspicuous or finding it strange.

وَقَدْ رُوِيَ عَنْ بَعْضِ وِلْدَانِ عُمَرَ أَنَّهُ لَبِسَ ثَوْبًا فَقَالَ لَهُ ابْنُ عُمَرَ: «مَا عَلَيْكَ أَنْتَ فَهُوَ شُهْرَةٌ».

Wa-qad ruwiya ʿan baʿḍi wildāni ʿUmara ʾannahu labisa thawban fa-qāla lahu ibnu ʿUmara: «mā ʿalayka ʾanta fa-huwa shuhratun».

It is related that one of ʿUmar’s descendants put on a garment, and Ibn ʿUmar told him: ‘What you are wearing is conspicuous on you.’

وَكَذَلِكَ كُلُّ مَنْ عُرِفَ بِزِيٍّ مِنْ زِيِّ الْأَغْنِيَاءِ فَغَيَّرَ زِيَّهُ إِلَى التَّقَشُّفِ، كَمَنْ عُرِفَ بِلُبْسِ الْمَرْوِيِّ فَانْتَقَلَ إِلَى الصُّوفِ، فَاسْتَنْكَرَتْهُ الْعَامَّةُ عَلَى قَدْرِهِ حَتَّى إِنَّهُ لَيُشَارُ إِلَيْهِ بِالْأَصَابِعِ، وَهَذَا تَكْثُرُ فِيهِ الْأَحَادِيثُ.

Wa-ka-dhālika kullu man ʿurifa biziyyin min ziyyi al-ʾaghniyāʾi fa-ghayyara ziyyahu ʾilā al-taqashshufi, kaman ʿurifa bilubsi al-marwiyyi fa-intaqala ʾilā al-ṣūfi, fa-istankarat-hu al-ʿāmmatu ʿalā qadrihi ḥattā ʾinnahu layushāru ʾilayhi bi-al-ʾaṣābiʿi, wa-hādhā takthuru fīhi al-ʾaḥādīthu.

The same applies to anyone known for wealthy people’s dress who changes to austerity: someone known for wearing cloth from Marw who switches to wool, for example. The public finds it strange in a person of his standing, until people point him out. There are many reports about this.

وَكُلُّ مَنْ عُرِفَ بِلِبَاسٍ مِنَ الصُّوفِ الَّذِي قَدْ لَبِسَتْهُ الْعَامَّةُ، فَانْتَقَلَ إِلَى الْمَشْهُورِ مِنْهُ، كَالْعَبَاءِ الْمُخَطَّطِ، وَالشُّمُلِ وَالْبُرُودِ، وَزِيِّ الْأَعْرَابِ، أَلَا تَرَى أَنَّ الْأَعْرَابَ لَا يُسْتَنْكَرُ ذَلِكَ مِنْهُمْ، لِأَنَّهُ زِيُّهُمُ الَّذِي يُعْرَفُونَ بِهِ، وَيُسْتَنْكَرُ مِنْ غَيْرِهِمْ؟

Wa-kullu man ʿurifa bilibāsin mina al-ṣūfi alladhī qad labisat-hu al-ʿāmmatu, fa-intaqala ʾilā al-mash-hūri minhu, ka-al-ʿabāʾi al-mukhaṭṭaṭi, wa-al-shumuli wa-al-burūdi, wa-ziyyi al-ʾaʿrābi, ʾalā tarā ʾanna al-ʾaʿrāba lā yustankaru dhālika minhum, li-ʾannahu ziyyuhumu alladhī yuʿrafūna bihi, wa-yustankaru min ghayrihim?

Likewise, someone known for ordinary woolen clothing may switch to conspicuous forms of it, such as striped cloaks, wraps, mantles, and Bedouin dress. Do you not see that this is not considered strange among Bedouins, since it is their familiar dress, but is considered strange in others?

فَذَلِكَ دَلِيلٌ عَلَى أَنَّ الشُّهْرَةَ عَلَى أَقْدَارِ النَّاسِ، لِأَنَّ الشُّهْرَةَ إِنَّمَا يُسَمُّونَهَا هَذَا الِاسْمَ لِاسْتِنْكَارِ النَّاسِ لَهَا، فَصَارَتْ عِنْدَهُمْ شُهْرَةً.

Fa-dhālika dalīlun ʿalā ʾanna al-shuhrata ʿalā ʾaqdāri al-nāsi, li-ʾanna al-shuhrata ʾinnamā yusammūnahā hādhā al-isma li-istinkāri al-nāsi lahā, fa-ṣārat ʿindahum shuhratan.

This shows that conspicuousness depends on people’s individual circumstances. They call it conspicuousness precisely because people find it strange; that is what makes it conspicuous to them.

وَكَذَلِكَ إِنْ لَبِسَ لِبَاسَ الْمَلَّاحِينَ اسْتُنْكِرَ ذَلِكَ مِنْهُ، وَلَا يُسْتَنْكَرُ مِنَ الْمَلَّاحِينَ، فَإِنَّمَا هُوَ عَلَى أَقْدَارِ النَّاسِ، فَإِذَا انْتَقَلُوا عَمَّا يُعْرَفُونَ بِهِ فِي زِيٍّ أَوْ فِعْلٍ مِمَّا يَسْتَنْكِرُهُ الْعَامَّةُ كَانَ شُهْرَةً.

Wa-ka-dhālika ʾin labisa libāsa al-mallāḥīna ustunkira dhālika minhu, wa-lā yustankaru mina al-mallāḥīna, fa-ʾinnamā huwa ʿalā ʾaqdāri al-nāsi, fa-ʾidhā intaqalū ʿammā yuʿrafūna bihi fī ziyyin ʾaw fiʿlin mimmā yastankiruhu al-ʿāmmatu kāna shuhratan.

Likewise, if he wears boatmen’s clothing, it is found strange in him, though not in boatmen. It depends on people’s circumstances: when they depart from the dress or conduct by which they are known in a way the public finds strange, that is conspicuousness.

Source page 59

وَقَالَ قَوْمٌ: لَيْسَ هُوَ عَلَى قَدْرِ الْأَزْمِنَةِ، وَلَا عَلَى أَقْدَارِ النَّاسِ، لِأَنَّ عَلَى النَّاسِ الِاتِّبَاعَ. وَقَدْ كَانَ الصُّوفُ وَغَيْرُهُ لِبَاسَ مَنْ مَضَى، وَقَدْ كَانَ الرَّجُلُ إِذَا تَنَسَّكَ انْتَقَلَ عَنْ زِيِّهِ إِلَى زِيِّ النُّسَّاكِ.

Wa-qāla qawmun: laysa huwa ʿalā qadri al-ʾazminati, wa-lā ʿalā ʾaqdāri al-nāsi, li-ʾanna ʿalā al-nāsi al-ittibāʿa. wa-qad kāna al-ṣūfu wa-ghayruhu libāsa man maḍā, wa-qad kāna al-rajulu ʾidhā tanassaka intaqala ʿan ziyyihi ʾilā ziyyi al-nussāki.

Others said it depends neither on the times nor on people’s circumstances, because people are obliged to follow precedent. Wool and other fabrics were the clothing of earlier people, and when a man became an ascetic, he would change from his customary dress to that of ascetics.

فَمَنْ جَعَلَهُ عَلَى أَقْدَارِ النَّاسِ لَمْ يَأْمَنْ مَنْ تَنَسَّكَ أَنْ يَنْزِعَ الْوَشْيَ وَالْخَزَّ، لِأَنَّهُ قَدْ عُرِفَ بِهِ، وَلَا رُكُوبَ الْمَرَاكِبِ، وَمَا أَشْبَهَ ذَلِكَ.

Fa-man jaʿalahu ʿalā ʾaqdāri al-nāsi lam yaʾman man tanassaka ʾan yanziʿa al-washya wa-al-khazza, li-ʾannahu qad ʿurifa bihi, wa-lā rukūba al-marākibi, wa-mā ʾashbaha dhālika.

On the view that it depends on people’s circumstances, someone who became an ascetic could not safely take off embroidered silk and khazz fabric, because he was known for them, nor abandon riding fine mounts and similar practices.

وَأَمَّا تَنَعُّمُهُ بِالدُّنْيَا، وَالتَّكَثُّرُ فِيهَا فَمَا زَالَ النَّاسُ يَتَقَلَّلُونَ إِذَا تَابُوا وَأَرَادُوا الزُّهْدَ، فِي زِيِّهِمْ وَأَحْوَالِهِمْ إِلَى حَالِ التَّقَشُّفِ فِي اللِّبَاسِ وَغَيْرِهِ، إِمَّا حَرَامًا فَيَنْتَقِلُونَ عَنْهُ،

Wa-ʾammā tanaʿʿumuhu bi-al-dunyā, wa-al-takaththuru fīhā fa-mā zāla al-nāsu yataqallalūna ʾidhā tābū wa-ʾarādū al-zuhda, fī ziyyihim wa-ʾaḥwālihim ʾilā ḥāli al-taqashshufi fī al-libāsi wa-ghayrihi, ʾimmā ḥarāman fa-yantaqilūna ʿanhu,

As for enjoying worldly luxuries and accumulating more of them, people have always reduced their possessions when they repent and seek renunciation, changing their dress and circumstances toward austerity in clothing and other things. They may be abandoning something unlawful,

أَوْ يَأْخُذُونَ الْقَلِيلَ مِنْهُ وَيَرْفُضُونَ الرَّفِيعَ مِنَ الزِّيِّ وَاللِّبَاسِ، إِنْ لَمْ يُمْكِنْهُمْ أَخْذُهُ مِمَّا يَحِلُّ، فَيَدَعُونَهُ وَيَأْخُذُونَ فِي الْأَقَلِّ، مِنَ الْمُبَاحِ، أَوْ يَزْهَدُونَ فِي الدُّنْيَا، وَيَدَعُونَ الرَّفِيعَ مِنَ اللِّبَاسِ، وَيَقْتَصِرُونَ عَلَى الْأَقَلِّ، وَيُقَدِّمُونَ مَا فَضَلَ مِنْهُمْ لِيَوْمِ الْمَعَادِ.

ʾaw yaʾkhudhūna al-qalīla minhu wa-yarfuḍūna al-rafīʿa mina al-ziyyi wa-al-libāsi, ʾin lam yumkinhum ʾakhdhuhu mimmā yaḥillu, fa-yadaʿūnahu wa-yaʾkhudhūna fī al-ʾaqalli, mina al-mubāḥi, ʾaw yazhadūna fī al-dunyā, wa-yadaʿūna al-rafīʿa mina al-libāsi, wa-yaqtaṣirūna ʿalā al-ʾaqalli, wa-yuqaddimūna mā faḍala minhum liyawmi al-maʿādi.

or taking only a little and rejecting fine dress and clothing when they cannot obtain it lawfully, leaving it and taking a smaller amount of what is permitted. Or they renounce the world, give up fine clothing, content themselves with less, and send what remains ahead for the Day of Return.

وَإِنَّمَا أُرِيدَ مِنَ الْعِبَادَةِ قُوَّةُ قُلُوبِهِمْ فِي ذَلِكَ.

Wa-ʾinnamā ʾurīda mina al-ʿibādati quwwatu qulūbihim fī dhālika.

What was desired of worship was that their hearts be strong in this.

فَإِذَا صَحَّ الْعَزْمُ مِنَ الْعَبْدِ انْتَقَلَ مِنْ رِفْعَةِ الدُّنْيَا إِلَى ضَعَتِهَا، فِي زِيِّهِ أَوْ غَيْرِهِ وَرَعًا أَوْ زُهْدًا، عَلَى الْمِنْهَاجِ وَالسَّبِيلِ، وَإِنِ اسْتَنْكَرَ النَّاسُ حَالَهُ؛ لِأَنَّهُ إِنَّمَا يَسْتَنْكِرُهُ الْجُهَّالُ الْمُنْهَمِكُونَ فِي الْمَعَاصِي، وَقَدْ يَرَوْنَ غَيْرَهُ مِنَ الزِّيِّ الَّذِي لَا يَجُوزُ مِنَ السَّوَادِ وَغَيْرِهِ فَلَا يَسْتَنْكِرُونَهُ، وَإِنَّمَا يَسْتَنْكِرُونَ مِنْهُ خِلَافَ حَالِهِ الَّتِي كَانُوا بِهَا يَعْرِفُونَهُ.

Fa-ʾidhā ṣaḥḥa al-ʿazmu mina al-ʿabdi intaqala min rifʿati al-dunyā ʾilā ḍaʿatihā, fī ziyyihi ʾaw ghayrihi waraʿan ʾaw zuhdan, ʿalā al-minhāji wa-al-sabīli, wa-ʾini istankara al-nāsu ḥālahu; li-ʾannahu ʾinnamā yastankiruhu al-juhhālu al-munhamikūna fī al-maʿāṣī, wa-qad yarawna ghayrahu mina al-ziyyi alladhī lā yajūzu mina al-sawādi wa-ghayrihi fa-lā yastankirūnahu, wa-ʾinnamā yastankirūna minhu khilāfa ḥālihi allatī kānū bihā yaʿrifūnahu.

When the servant’s resolve is sound, he moves from worldly elevation to lowliness in dress or otherwise, out of scrupulousness or renunciation, following the proper way and path, even if people find his condition strange. Those who object are the ignorant who are immersed in sins. They may see other unlawful dress, black attire and the like, without objecting. What they object to is simply his departure from the condition in which they knew him.

وَلَيْسَ عَلَى الْمُؤْمِنِ أَنْ يَتَتَبَّعَ مَا يَسْتَحْسِنُ النَّاسُ وَلَا يَسْتَنْكِرُونَ، وَلَكِنْ يَلْزَمُهُ الِاتِّبَاعُ لِمَنْ مَضَى، وَيَتَتَبَّعُ مِنَ اللِّبَاسِ وَالزِّيِّ مَا هُوَ أَصْلَحُ لِقَلْبِهِ، وَأَرْفَقُ بِهِ، فِي عَيْشِهِ وَدِينِهِ، وَيَلْهُو عَنِ النَّاسِ، وَيُعَامِلُ اللَّهَ عَزَّ وَجَلَّ وَحْدَهُ.

Wa-laysa ʿalā al-muʾmini ʾan yatatabbaʿa mā yastaḥsinu al-nāsu wa-lā yastankirūna, wa-lākin yalzamuhu al-ittibāʿu liman maḍā, wa-yatatabbaʿu mina al-libāsi wa-al-ziyyi mā huwa ʾaṣlaḥu liqalbihi, wa-ʾarfaqu bihi, fī ʿayshihi wa-dīnihi, wa-yalhū ʿani al-nāsi, wa-yuʿāmilu Allāha ʿazza wa-jalla waḥdahu.

The believer is not obliged to pursue whatever people approve and find unremarkable. He must follow those who came before, seeking the clothing and appearance best for his heart and most helpful to his livelihood and religion. He should disregard people and deal with God alone, mighty and exalted.

Source pages 59–60

أَلَا تَرَى قَوْلَ الْحَسَنِ الْبَصْرِيِّ: «بِحَسْبِ امْرِئٍ مِنَ الشَّرِّ أَنْ يُشَارَ إِلَيْهِ بِالْأَصَابِعِ فِي دِينِهِ أَوْ دُنْيَاهُ»: قِيلَ: يَا أَبَا سَعِيدٍ، إِنَّ النَّاسَ إِذَا رَأَوْكَ يُشِيرُونَ إِلَيْكَ بِالْأَصَابِعِ، قَالَ: «يَقُولُونَ مَاذَا؟» قَالُوا: يَقُولُونَ: هَذَا الْحَسَنُ رَجُلٌ صَالِحٌ.

ʾalā tarā qawla al-Ḥasani al-Baṣriyyi: «biḥasbi imriʾin mina al-sharri ʾan yushāra ʾilayhi bi-al-ʾaṣābiʿi fī dīnihi ʾaw dunyāhu»: qīla: yā ʾAbā Saʿīdin, ʾinna al-nāsa ʾidhā raʾawka yushīrūna ʾilayka bi-al-ʾaṣābiʿi, qāla: «yaqūlūna mādhā?» qālū: yaqūlūna: hādhā al-Ḥasanu rajulun ṣāliḥun.

Consider the saying of al-Ḥasan al-Baṣrī: ‘It is evil enough for a person to be pointed out for his religion or his worldly life.’ Someone said, ‘Abū Saʿīd, when people see you, they point you out.’ He asked, ‘What do they say?’ They replied, ‘They say: This is al-Ḥasan, a righteous man.’

Source page 60

قَالَ: «الْحَمْدُ لِلَّهِ الَّذِي أَظْهَرَ الْجَمِيلَ، وَسَتَرَ الْقَبِيحَ، إِنَّمَا أُرِيدُ بِذَلِكَ الْبِدَعَ فِي الدِّينِ، أَوِ الْفُسُوقَ فِي الدُّنْيَا». فَأُخِذَ أَنَّ الشُّهْرَةَ لَيْسَتْ هِيَ مَا هُوَ أَفْضَلُ وَأَصْلَحُ.

Qāla: «al-ḥamdu li-llāhi alladhī ʾaẓhara al-jamīla, wa-satara al-qabīḥa, ʾinnamā ʾurīdu bi-dhālika al-bidaʿa fī al-dīni, ʾawi al-fusūqa fī al-dunyā». fa-ʾukhidha ʾanna al-shuhrata laysat hiya mā huwa ʾafḍalu wa-ʾaṣlaḥu.

He said: ‘Praise be to God, who has revealed the beautiful and concealed the ugly. I mean innovations in religion or dissolute conduct in worldly life.’ From this it was understood that conspicuousness does not consist in what is better and more wholesome.

وَقَالَ قَوْمٌ: إِنَّمَا الشُّهْرَةُ عَلَى مَنْ أَرَادَهَا وَأَخَذَهَا لِغَيْرِ مَعْنًى وَعُذْرٍ، وَلَكِنْ لِيَبِينَ بِهَا عَنِ الْعَامَّةِ، وَلِيَشْهَرُوهُ بِهَا طَعْنًا عَلَيْهِمْ، وَمُخَالَفَةً لَهُمْ، أَوْ لِيَشْهَرُوهُ إِذَا ذُكِرَ. فَأَمَّا مَنْ أَخَذَهَا لِمَنْفَعَةِ دِينٍ أَوْ دُنْيَا، فَلَيْسَ عَلَيْهِ شُهْرَةٌ. وَلَيْسَتْ مِنْ شُهْرَةٍ عِنْدَ الْعَوَامِّ، إِلَّا وَقَدْ يَفْعَلُهَا بَعْضُ النَّاسِ وَلَا يَشْتَهِرُونَ.

Wa-qāla qawmun: ʾinnamā al-shuhratu ʿalā man ʾarādahā wa-ʾakhadhahā lighayri maʿnan wa-ʿudhrin, wa-lākin liyabīna bihā ʿani al-ʿāmmati, wa-liyash-harūhu bihā ṭaʿnan ʿalayhim, wa-mukhālafatan lahum, ʾaw liyash-harūhu ʾidhā dhukira. fa-ʾammā man ʾakhadhahā limanfaʿati dīnin ʾaw dunyā, fa-laysa ʿalayhi shuhratun. wa-laysat min shuhratin ʿinda al-ʿawāmmi, ʾillā wa-qad yafʿaluhā baʿḍu al-nāsi wa-lā yashtahirūna.

Others said that conspicuousness counts against someone only when he desires it and adopts it without a reason or excuse, simply to stand apart from ordinary people, making himself notorious as a criticism of them and an act of opposition, or so that they make him famous when he is mentioned. Someone who adopts it for a religious or worldly benefit bears no blame for conspicuousness. There is no practice considered conspicuous by ordinary people that some people do not engage in without becoming conspicuous.

فَقَدْ تَرْتَفِعُ الْمَسَاكِنُ بَعْضُهَا عَلَى بَعْضٍ، فَلَا تَشْهَرُهُ الْعَامَّةُ بِذَلِكَ، وَقَدْ يَلْبَسُ الْأَعْرَابُ الزِّيَّ الشَّنِيعَ فَلَا يَشْتَهِرُونَ بِذَلِكَ، أَوْ يَلْبَسُ أَهْلُ الصِّنَاعَاتِ الْجُبَبَ السُّودَ وَسَائِرَ الْأَلْوَانِ، وَكَذَلِكَ الْمَلَّاحُونَ وَأَصْحَابُ الْحَمَّامَاتِ وَغَيْرُهُمْ، فَلَا يُشْهَرُونَ بِذَلِكَ، وَلَوْ كَانَ ذَلِكَ مُحَرَّمًا فِي عَيْنِهِ لَحَرُمَ عَلَى هَؤُلَاءِ جَمِيعًا.

Fa-qad tartafiʿu al-masākinu baʿḍuhā ʿalā baʿḍin, fa-lā tash-haruhu al-ʿāmmatu bi-dhālika, wa-qad yalbasu al-ʾaʿrābu al-ziyya al-shanīʿa fa-lā yashtahirūna bi-dhālika, ʾaw yalbasu ʾahlu al-ṣināʿāti al-jubaba al-sūda wa-sāʾira al-ʾalwāni, wa-ka-dhālika al-mallāḥūna wa-ʾaṣḥābu al-ḥammāmāti wa-ghayruhum, fa-lā yush-harūna bi-dhālika, wa-law kāna dhālika muḥarraman fī ʿaynihi laḥaruma ʿalā hāʾulāʾi jamīʿan.

Some houses rise above others without the public making their owner conspicuous for it. Bedouins may wear outlandish clothing without becoming conspicuous. Tradespeople wear black robes and robes of other colors, as do boatmen, bathhouse workers, and others, without being singled out. Were such things forbidden in themselves, they would be forbidden to all these people.

وَلَكِنْ مَنْ أَخَذَ الشَّيْءَ لِغَيْرِ سَبَبِ مَنْفَعَةٍ، وَلَكِنْ يُرِيدُ بِهِ الشُّهْرَةَ، وَمُبَايَنَةَ الْعَامَّةِ، فَهُوَ الْمَشْهُورُ، كَالرِّقَاعِ عَلَى غَيْرِ خَرْقٍ، وَتَتَبُّعِ الشَّنِيعِ مِنَ الصُّوفِ، فَهَذِهِ الشُّهْرَةُ بِعَيْنِهَا مِمَّنْ أَرَادَهَا وَقَصَدَهَا، وَأَمَّا سِوَاهُمْ مِنَ النَّاسِ فَلَيْسَتْ فِعَالُهُمْ شُهْرَةً.

Wa-lākin man ʾakhadha al-shayʾa lighayri sababi manfaʿatin, wa-lākin yurīdu bihi al-shuhrata, wa-mubāyanata al-ʿāmmati, fa-huwa al-mash-hūru, ka-al-riqāʿi ʿalā ghayri kharqin, wa-tatabbuʿi al-shanīʿi mina al-ṣūfi, fa-hādhihi al-shuhratu biʿaynihā mimman ʾarādahā wa-qaṣadahā, wa-ʾammā siwāhum mina al-nāsi fa-laysat fiʿāluhum shuhratan.

But someone who adopts a thing for no useful purpose, wanting only conspicuousness and separation from ordinary people, is the conspicuous one: putting patches where there is no hole, for example, or seeking out outlandish woolen clothing. This is precisely conspicuousness in someone who desires and intends it. The actions of other people are not conspicuousness.

وَقَالَ قَوْمٌ: إِنَّمَا كُرِهَتِ الشُّهْرَةُ خَوْفًا مِنْ أَنْ تَفْسُدَ الْقُلُوبُ بِهَا فَيَتَصَنَّعَ أَوْ يُعْجَبَ، أَوْ يَتَكَبَّرَ أَوْ يَتَرَأَّسَ، فَإِنَّ الشُّهْرَةَ عَلَى قَدْرِ ضَعْفِ الْقَلْبِ وَقُوَّتِهِ.

Wa-qāla qawmun: ʾinnamā kurihati al-shuhratu khawfan min ʾan tafsuda al-qulūbu bihā fa-yataṣannaʿa ʾaw yuʿjaba, ʾaw yatakabbara ʾaw yataraʾʾasa, fa-ʾinna al-shuhrata ʿalā qadri ḍaʿfi al-qalbi wa-quwwatihi.

Others said that conspicuousness is disliked only for fear that it will corrupt hearts, leading a person to affectation, self-admiration, arrogance, or the pursuit of leadership. Thus, conspicuousness depends on the heart’s weakness or strength.

وَمِنْ ذَلِكَ مَا يُرْوَى عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ أَنَّ سَائِلًا سَأَلَهُ عَنِ اللِّبَاسِ فَقَالَ لَهُ سَعِيدٌ: «نَقِّ قَلْبَكَ وَالْبَسْ مَا شِئْتَ».

Wa-min dhālika mā yurwā ʿan Saʿīdi bni al-Musayyabi ʾanna sāʾilan saʾalahu ʿani al-libāsi fa-qāla lahu Saʿīdun: «naqqi qalbaka wa-ilbas mā shiʾta».

An example is what is related of Saʿīd ibn al-Musayyab: someone asked him about clothing, and Saʿīd replied, ‘Purify your heart and wear whatever you wish.’

فَمَنْ قَوِيَ عَلَى أَخْذِ شَيْءٍ مِنَ الزِّيِّ وَغَيْرِهِ، يُرِيدُ بِهِ رِفْقًا فِي دُنْيَاهُ، أَوْ مَصْلَحَةً لِقَلْبِهِ، أَوِ اتِّعَاظًا لِلْعَامَّةِ، أَوْ مُبَايَنَةً لِلْفَاسِقِينَ، أَوْ لِلسُّلْطَانِ، أَوْ لِلْفُقَرَاءِ الْمُخَادِعِينَ، ثُمَّ قَوِيَ قَلْبُهُ عَلَى ذَلِكَ، فَعَامَلَ اللَّهَ وَحْدَهُ، فَلَيْسَ ذَلِكَ مِنْهُ شُهْرَةً.

Fa-man qawiya ʿalā ʾakhdhi shayʾin mina al-ziyyi wa-ghayrihi, yurīdu bihi rifqan fī dunyāhu, ʾaw maṣlaḥatan liqalbihi, ʾawi ittiʿāẓan li-al-ʿāmmati, ʾaw mubāyanatan li-al-fāsiqīna, ʾaw li-al-sulṭāni, ʾaw li-al-fuqarāʾi al-mukhādiʿīna, thumma qawiya qalbuhu ʿalā dhālika, fa-ʿāmala Allāha waḥdahu, fa-laysa dhālika minhu shuhratan.

Someone may be strong enough to adopt a form of dress or another practice for ease in worldly life, the good of his heart, admonition of ordinary people, or separation from the dissolute, the ruler, or deceitful people professing poverty. If his heart remains strong in this and he deals with God alone, it is not conspicuousness on his part.

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وَلَمْ تُحَرَّمِ الشُّهْرَةُ، وَلَوْ كَانَتْ مُحَرَّمَةً لَدَخَلَ أَصْحَابُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي التَّحْرِيمِ، لِأَنَّهُمْ قَدْ لَبِسُوا الْبَرَانِسَ وَغَيْرَ ذَلِكَ.

Wa-lam tuḥarrami al-shuhratu, wa-law kānat muḥarramatan ladakhala ʾaṣḥābu rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama fī al-taḥrīmi, li-ʾannahum qad labisū al-barānisa wa-ghayra dhālika.

Conspicuousness has not been forbidden in itself. If it were forbidden, the Companions of the Messenger of God, may God bless him and grant him peace, would fall under the prohibition, since they wore hooded cloaks and other such things.

وَلَقَدْ كَانَ قَوْمٌ يَفْعَلُونَ أَشْيَاءَ مِمَّا هُوَ شُهْرَةٌ عِنْدَ الْعَوَامِّ لِطَلَبِ رِفْقٍ فِي دِينِهِمْ أَوْ دُنْيَاهُمْ. وَمِنْ ذَلِكَ أَنَّ الْأَعْمَشَ كَانَ يَقْلِبُ فَرْوَهُ وَيُخْرِجُ صُوفَهُ إِلَى خَارِجٍ، لِأَنَّ ذَلِكَ كَانَ أَرْفَقَ بِثِيَابِهِ، وَقَدْ وَضَعَ يُوسُفُ بْنُ أَسْبَاطٍ الْجَوْرَبَ عَلَى رَأْسِهِ، وَأَمْثَالُ ذَلِكَ كَثِيرٌ.

Wa-laqad kāna qawmun yafʿalūna ʾashyāʾa mimmā huwa shuhratun ʿinda al-ʿawāmmi liṭalabi rifqin fī dīnihim ʾaw dunyāhum. wa-min dhālika ʾanna al-ʾAʿmasha kāna yaqlibu farwahu wa-yukhriju ṣūfahu ʾilā khārijin, li-ʾanna dhālika kāna ʾarfaqa bithiyābihi, wa-qad waḍaʿa Yūsufu bnu ʾAsbāṭin al-jawraba ʿalā raʾsihi, wa-ʾamthālu dhālika kathīrun.

People have done things ordinary people consider conspicuous in order to ease their religious or worldly lives. Al-Aʿmash, for example, turned his fur garment inside out, with the wool on the outside, because that was kinder to his clothing. Yūsuf ibn Asbāṭ put a stocking on his head. There are many similar examples.

فَمَنْ قَوِيَ قَلْبُهُ فَلْيَأْخُذِ الْأَشْيَاءَ عَلَى قَدْرِ الْمَنَافِعِ، وَلَا يَخْرُجْ عَنِ اتِّبَاعِ مَنْ قَدْ مَضَى، وَلَا يُرِيدُ الشُّهْرَةَ، وَلَا يَأْخُذِ الشَّيْءَ لِغَيْرِ مَنْفَعَةٍ، كَقَوْمٍ رَكِبُوا الْقُضُبَ، وَوَضَعُوا الْقَوَاصِرَ عَلَى رُؤُوسِهِمْ، مِنْ غَيْرِ اضْطِرَارٍ وَلَا مَنْفَعَةٍ، وَحَلَقَ بَعْضُهُمْ لِحْيَتَهُ، فَهَذَا لَا يَجُوزُ لَهُ وَإِنْ قَوِيَ قَلْبُهُ، لِسُوءِ إِرَادَتِهِ، وَمُخَالَفَتِهِ لِمَنْ مَضَى.

Fa-man qawiya qalbuhu fa-l-yaʾkhudhi al-ʾashyāʾa ʿalā qadri al-manāfiʿi, wa-lā yakhruj ʿani ittibāʿi man qad maḍā, wa-lā yurīdu al-shuhrata, wa-lā yaʾkhudhi al-shayʾa lighayri manfaʿatin, kaqawmin rakibū al-quḍuba, wa-waḍaʿū al-qawāṣira ʿalā ruʾūsihim, min ghayri iḍṭirārin wa-lā manfaʿatin, wa-ḥalaqa baʿḍuhum liḥyatahu, fa-hādhā lā yajūzu lahu wa-ʾin qawiya qalbuhu, lisūʾi ʾirādatihi, wa-mukhālafatihi liman maḍā.

Whoever has a strong heart should adopt things according to their usefulness, without departing from the example of earlier people, desiring conspicuousness, or adopting anything without benefit. Some people rode sticks and placed baskets on their heads without necessity or benefit; some shaved their beards. This is impermissible even if the heart is strong, because the intention is bad and the practice opposes that of earlier people.

وَكَذَا لِبَاسُ الشَّعْرِ إِلَّا لِضَرُورَةٍ، إِذْ لَا يَجِدُ مَا يَسْتُرُ بِهِ عَوْرَتَهُ، أَمَّا أَنْ يَتَعَدَّى خِلَافَ لِبَاسِ مَنْ مَضَى فَلَا يَجُوزُ لَهُ.

Wa-kadhā libāsu al-shaʿri ʾillā liḍarūratin, ʾidh lā yajidu mā yasturu bihi ʿawratahu, ʾammā ʾan yataʿaddā khilāfa libāsi man maḍā fa-lā yajūzu lahu.

The same applies to wearing haircloth, except from necessity when one cannot find anything else to cover one’s nakedness. Deliberately going beyond the dress of earlier people is impermissible.

وَالَّذِي أَخْتَارُ مِنْ ذَلِكَ: أَنْ يَتَتَبَّعَ الْعَبْدُ مَنْ مَضَى وَلَا يُخَالِفَهُ، وَيَأْخُذَ الْأَشْيَاءَ بَعْدُ عَلَى قَدْرِ مَصَالِحِ دِينِهِ وَدُنْيَاهُ، وَإِنِ اجْتَنَبْتَ مَا لَا يَلْبَسُهُ إِلَّا مَنْ يُلَبِّسُ عَلَى دِينِ الْإِسْلَامِ فَهَذَا أَحَبُّ إِلَى مَنْ طَلَبَ السَّلَامَةَ مِنَ الْعَامَّةِ، وَإِنْ فَعَلَهُ لِمَصْلَحَةِ دِينٍ أَوْ دُنْيَا فَجَائِزٌ غَيْرُ مُحَرَّمٍ.

Wa-alladhī ʾakhtāru min dhālika: ʾan yatatabbaʿa al-ʿabdu man maḍā wa-lā yukhālifahu, wa-yaʾkhudha al-ʾashyāʾa baʿdu ʿalā qadri maṣāliḥi dīnihi wa-dunyāhu, wa-ʾini ijtanabta mā lā yalbasuhu ʾillā man yulabbisu ʿalā dīni al-ʾislāmi fa-hādhā ʾaḥabbu ʾilā man ṭalaba al-salāmata mina al-ʿāmmati, wa-ʾin faʿalahu limaṣlaḥati dīnin ʾaw dunyā fa-jāʾizun ghayru muḥarramin.

My chosen view is that the servant should follow earlier people without opposing them, and then adopt things according to the interests of his religion and worldly life. If you avoid what is worn only by those who sow confusion about Islam, this is dearer to an ordinary person seeking safety. But if he adopts it for a religious or worldly benefit, it is permissible, not forbidden.

وَقَدْ كَرِهَ النَّاسُ شُهَرًا كَثِيرَةً لِغَيْرِ تَحْرِيمٍ، وَلَكِنْ إِشْفَاقًا عَلَى الضُّعَفَاءِ، وَوَجَدْنَا الْأَقْوِيَاءَ يَفْعَلُونَ ذَلِكَ.

Wa-qad kariha al-nāsu shuharan kathīratan lighayri taḥrīmin, wa-lākin ʾishfāqan ʿalā al-ḍuʿafāʾi, wa-wajadnā al-ʾaqwiyāʾa yafʿalūna dhālika.

People have disliked many conspicuous practices without forbidding them, simply out of concern for the weak, while we have found the strong engaging in them.

وَأَعْظَمُ مِنْهُ الَّذِينَ كَرِهُوا ذَلِكَ خَاصَّةً، وَمِنْهُمُ الْحَسَنُ الْبَصْرِيُّ، قَالَ: إِنْ كَانَ أَحَدُهُمْ لَيَمُرُّ بِالْأَذَى فَلَا يَرْفَعُهُ مَخَافَةَ الشُّهْرَةِ. وَالنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَدْعُو الْعِبَادَ إِلَى ذَلِكَ فَيَقُولُ: «مِنَ الصَّدَقَةِ إِمَاطَةُ الْأَذَى عَنِ الطَّرِيقِ». وَقَالَ: «الْإِيمَانُ بِضْعٌ وَسَبْعُونَ بَابًا أَدْنَاهَا إِمَاطَةُ الْأَذَى عَنِ الطَّرِيقِ».

Wa-ʾaʿẓamu minhu alladhīna karihū dhālika khāṣṣatan, wa-minhumu al-Ḥasanu al-Baṣriyyu, qāla: ʾin kāna ʾaḥaduhum layamurru bi-al-ʾadhā fa-lā yarfaʿuhu makhāfata al-shuhrati. wa-al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama yadʿū al-ʿibāda ʾilā dhālika fa-yaqūlu: «mina al-ṣadaqati ʾimāṭatu al-ʾadhā ʿani al-ṭarīqi». wa-qāla: «al-ʾīmānu biḍʿun wa-sabʿūna bāban ʾadnāhā ʾimāṭatu al-ʾadhā ʿani al-ṭarīqi».

More striking still are the very people who disliked it. Among them was al-Ḥasan al-Baṣrī, who said: ‘One of them would pass something harmful and not remove it, fearing conspicuousness.’ Yet the Prophet, may God bless him and grant him peace, urged people to do so, saying, ‘Removing something harmful from the road is charity,’ and, ‘Faith has seventy-odd gates, the lowest of which is removing something harmful from the road.’

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ثُمَّ الْحَسَنُ الَّذِي كَرِهَ ذَلِكَ يَقُومُ وَيَخْطُبُ النَّاسَ وَيُفْتِيهِمْ، فَذَلِكَ أَعْظَمُ شُهْرَةً مِنْ إِمَاطَةِ الْأَذَى عَنِ الطَّرِيقِ، وَلَكِنْ إِنَّمَا حَظَرَ ذَلِكَ عَنِ الضُّعَفَاءِ، كَرَاهَةَ أَنْ يَمِيلُوا إِلَى التَّصَنُّعِ وَغَيْرِهِ.

Thumma al-Ḥasanu alladhī kariha dhālika yaqūmu wa-yakhṭubu al-nāsa wa-yuftīhim, fa-dhālika ʾaʿẓamu shuhratan min ʾimāṭati al-ʾadhā ʿani al-ṭarīqi, wa-lākin ʾinnamā ḥaẓara dhālika ʿani al-ḍuʿafāʾi, karāhata ʾan yamīlū ʾilā al-taṣannuʿi wa-ghayrihi.

Then al-Ḥasan himself, who disliked that, would stand to preach to people and give them legal opinions, something far more conspicuous than removing harm from the road. He restricted the practice only for the weak, lest they incline toward affectation and similar faults.

وَقَالَ الْحَسَنُ: «إِنْ كَانَ الرَّجُلُ يَزُورُهُ الزُّوَّارُ فَلَا يَقُومُ اللَّيْلَ مَخَافَةَ الشُّهْرَةِ». وَعَمَّنْ مَضَى خِلَافُ ذَلِكَ، فَمَا كَانَ يُوقِظُهُمْ مِنْ نَوْمِهِمْ إِلَّا قِرَاءَةُ مُعَاذٍ الْقَارِئِ فِي اللَّيْلِ. وَقَدْ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِعُمَرَ فِي جَهْرِهِ بِصَوْتِهِ فِي اللَّيْلِ، فَقَالَ: «أُوقِظُ الْوَسْنَانَ، وَأَطْرُدُ الشَّيْطَانَ». فَهَذَا الْقَوِيُّ وَذَاكَ الضَّعِيفُ.

Wa-qāla al-Ḥasanu: «ʾin kāna al-rajulu yazūruhu al-zuwwāru fa-lā yaqūmu al-layla makhāfata al-shuhrati». wa-ʿamman maḍā khilāfu dhālika, fa-mā kāna yūqiẓuhum min nawmihim ʾillā qirāʾatu Muʿādhin al-qāriʾi fī al-layli. wa-qad qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama li-ʿUmara fī jahrihi biṣawtihi fī al-layli, fa-qāla: «ʾūqiẓu al-wasnāna, wa-ʾaṭrudu al-shayṭāna». fa-hādhā al-qawiyyu wa-dhāka al-ḍaʿīfu.

Al-Ḥasan said: ‘A man might have visitors and refrain from night prayer for fear of conspicuousness.’ Yet the opposite is related of earlier people: nothing woke them from sleep but the nighttime recitation of Muʿādh the reciter. The Prophet, may God bless him and grant him peace, spoke to ʿUmar about raising his voice at night, and he replied, ‘I wake the drowsy and drive away Satan.’ This is the strong person, and that is the weak one.

وَقَالَ الْحَسَنُ: «وَإِنْ كَانَ الرَّجُلُ لَتَأْتِيهِ الدَّمْعَةُ فَيَصْرِفُهَا إِلَى الضَّحِكِ، مَخَافَةَ الشُّهْرَةِ» وَقَدْ بَكَى مَنْ مَضَى مِنَ الصَّالِحِينَ حَتَّى ظَهَرَ ذَلِكَ مِنْهُ.

Wa-qāla al-Ḥasanu: «wa-ʾin kāna al-rajulu lataʾtīhi al-damʿatu fa-yaṣrifuhā ʾilā al-ḍaḥiki, makhāfata al-shuhrati» wa-qad bakā man maḍā mina al-ṣāliḥīna ḥattā ẓahara dhālika minhu.

Al-Ḥasan said: ‘A tear would come to a man, and he would turn it into laughter for fear of conspicuousness.’ Yet earlier righteous people wept openly.

وَمِنْ ذَلِكَ مَا رَوَى ابْنُ الشِّخِّيرِ، عَنْ أَبِيهِ عَنْ جَدِّهِ، قَالَ: أَتَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَهُوَ يُصَلِّي، فَسَمِعْتُ لِصَدْرِهِ أَزِيرًا كَأَزِيرِ الْمِرْجَلِ مِنَ الْبُكَاءِ.

Wa-min dhālika mā rawā ibnu al-Shikhkhīri, ʿan ʾabīhi ʿan jaddihi, qāla: ʾataytu al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama, wa-huwa yuṣallī, fa-samiʿtu liṣadrihi ʾazīran ka-ʾazīri al-mirjali mina al-bukāʾi.

One example is what Ibn al-Shikhkhīr related from his father, from his grandfather, who said: ‘I came to the Prophet, may God bless him and grant him peace, while he was praying, and heard a sound in his chest like the simmering of a cauldron, from weeping.’

وَمِنْ ذَلِكَ أَنَّ عُمَرَ لَمَّا لَقِيَ أَبَا عُبَيْدَةَ بِالشَّامِ قَبَّلَ كُلُّ وَاحِدٍ مِنْهُمَا يَدَ صَاحِبِهِ، وَبَكَى كُلُّ وَاحِدٍ مِنْهُمَا لِلْآخَرِ، وَقَدِ اجْتَمَعَتْ بِالشَّامِ أُمَرَاءُ الْأَجْنَادِ وَالْأَجْنَادُ، وَهُمْ يَنْظُرُونَ إِلَيْهِمَا، وَبَكَى فِي الصَّلَاةِ حِينَ أَتَى عَلَى ذِكْرِ يَعْقُوبَ، حَتَّى سُمِعَ نَشِيجَةٌ مِنْ وَرَاءِ الصُّفُوفِ.

Wa-min dhālika ʾanna ʿUmara lammā laqiya ʾAbā ʿUbaydata bi-al-Shāmi qabbala kullu wāḥidin minhumā yada ṣāḥibihi, wa-bakā kullu wāḥidin minhumā li-al-ʾākhari, wa-qadi ijtamaʿat bi-al-Shāmi ʾumarāʾu al-ʾajnādi wa-al-ʾajnādu, wa-hum yanẓurūna ʾilayhimā, wa-bakā fī al-ṣalāti ḥīna ʾatā ʿalā dhikri Yaʿqūba, ḥattā sumiʿa nashījatun min warāʾi al-ṣufūfi.

Another example is when ʿUmar met Abū ʿUbayda in Syria: each kissed the other’s hand and wept for the other, while the army commanders and troops assembled there looked on. He also wept in prayer when he reached the account of Jacob, until a sob could be heard from behind the rows.

ثُمَّ الْحَسَنُ نَفْسُهُ. قَالَ الرَّبِيعُ بْنُ صَبِيحٍ: «مَا دَخَلْتُ عَلَى الْحَسَنِ قَطُّ إِلَّا وَجَدْتُهُ عَاضًّا عَلَى إِصْبَعِهِ، وَعَيْنَاهُ تَدْمَعُ».

Thumma al-Ḥasanu nafsuhu. qāla al-Rabīʿu bnu Ṣabīḥin: «mā dakhaltu ʿalā al-Ḥasani qaṭṭu ʾillā wajadtuhu ʿāḍḍan ʿalā ʾiṣbaʿihi, wa-ʿaynāhu tadmaʿu».

Then there is al-Ḥasan himself. Al-Rabīʿ ibn Ṣabīḥ said: ‘Whenever I visited al-Ḥasan, I found him biting his finger, with tears in his eyes.’

Source page 63

وَإِبْرَاهِيمُ النَّخَعِيُّ دَخَلَ عَلَيْهِ رَجُلٌ فَأَطْبَقَ الْمُصْحَفَ وَقَالَ: لِئَلَّا يَرَى الدَّاخِلُ أَنَّنَا نَقْرَأُ كُلَّ يَوْمٍ، فَقَدْ دَارَى قَلْبَهُ خَشْيَةَ التَّصَنُّعِ.

Wa-ʾIbrāhīmu al-Nakhaʿiyyu dakhala ʿalayhi rajulun fa-ʾaṭbaqa al-muṣḥafa wa-qāla: liʾallā yarā al-dākhilu ʾannanā naqraʾu kulla yawmin, fa-qad dārā qalbahu khashyata al-taṣannuʿi.

A man entered the presence of Ibrāhīm al-Nakhaʿī, who closed the codex and said, ‘So that the visitor does not see us reading every day.’ He was tending his heart for fear of affectation.

وَقَدْ دَخَلَ رَجُلٌ عَلَى عَامِرٍ وَهُوَ يَقْرَأُ فِي الْمُصْحَفِ، فَقَالَ: «فَاتَنِي جُزْئِي مِنَ اللَّيْلِ فَقَرَأْتُهُ».

Wa-qad dakhala rajulun ʿalā ʿĀmirin wa-huwa yaqraʾu fī al-muṣḥafi, fa-qāla: «fātanī juzʾī mina al-layli fa-qaraʾtuhu».

A man entered upon ʿĀmir while he was reading from the codex, and he said: ‘I missed my portion during the night, so I read it now.’

وَمَا زَالَ الْمُسْلِمُونَ يَقْرَؤُونَ فِي مَصَاحِفِهِمْ وَمَسَاجِدِهِمْ، وَإِنَّمَا ذَلِكَ عَلَى قَدْرِ الضَّعْفِ وَالْقُوَّةِ، إِلَّا مَا كَانَ خِلَافَ زِيِّ مَنْ مَضَى، فَلَا يَجُوزُ لِعَبْدٍ أَنْ يُضْطَرَّ إِلَيْهِ.

Wa-mā zāla al-muslimūna yaqraʾūna fī maṣāḥifihim wa-masājidihim, wa-ʾinnamā dhālika ʿalā qadri al-ḍaʿfi wa-al-quwwati, ʾillā mā kāna khilāfa ziyyi man maḍā, fa-lā yajūzu liʿabdin ʾan yuḍṭarra ʾilayhi.

Muslims have always read from their codices and in their mosques. This depends only on weakness and strength, except for what departs from the dress of earlier people: ‘it is not permissible for a servant to be compelled to it’ [the printed clause is uncertain in context].

فَأَمَّا أَخْذُهُ لِلتَّزَيُّنِ فَلَا، وَذَلِكَ كَالرَّجُلِ لَا يَجِدُ مَا يَسْتُرُ بِهِ عَوْرَتَهُ إِلَّا بِمِسْحٍ أَوْ جِلْدٍ.

Fa-ʾammā ʾakhdhuhu li-al-tazayyuni fa-lā, wa-dhālika ka-al-rajuli lā yajidu mā yasturu bihi ʿawratahu ʾillā bimisḥin ʾaw jildin.

As for adopting it as adornment, no. The relevant case is a man who finds nothing to cover his nakedness except coarse haircloth or a hide.

وَمِنْ ذَلِكَ أَنَّ أَبَا مُوسَى قِيلَ لَهُ: إِنَّ قَوْمًا يَتَخَلَّفُونَ عَنِ الْجُمَعِ مِنْ ثِيَابِهِمْ، يَعْنُونَ دَنَاءَتَهَا، فَلَبِسَ قَطِيفَةً، ثُمَّ خَرَجَ وَخَطَبَ النَّاسَ فِيهَا، وَصَلَّى بِهِمُ الْجُمُعَةَ.

Wa-min dhālika ʾanna ʾAbā Mūsā qīla lahu: ʾinna qawman yatakhallafūna ʿani al-jumaʿi min thiyābihim, yaʿnūna danāʾatahā, fa-labisa qaṭīfatan, thumma kharaja wa-khaṭaba al-nāsa fīhā, wa-ṣallā bihimu al-jumuʿata.

Another example is that Abū Mūsā was told, ‘Some people stay away from Friday prayers because of their clothes,’ meaning their shabbiness. He put on a rough cloak, went out and preached to the people in it, and led them in Friday prayer.”