1. Questions Concerning Zuhd and Other Matters by Al Muhasibi Part 1

الْمَسَائِلُ فِي الزُّهْدِ وَغَيْرِهِ

Al-Masāʾilu fī al-Zuhdi wa-Ghayrihi

Questions Concerning Zuhd and Other Matters

الْحَارِثُ بْنُ أَسَدٍ الْمُحَاسِبِيُّ

Al-Ḥārithu bnu ʾAsadin al-Muḥāsibiyyu

Al-Ḥārith ibn Asad al-Muḥāsibī

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بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ.

Bismi Allāhi al-raḥmāni al-raḥīmi.

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

عَوْنَكَ اللَّهُمَّ.

ʿAwnaka Allāhumma.

Your help, O God!

الزُّهْدُ

Al-zuhdu

Renunciation

سُئِلَ «أَبُو عَبْدِ اللَّهِ الْحَارِثُ بْنُ أَسَدٍ الْمُحَاسِبِيُّ» عَنِ الزُّهْدِ فِي الدُّنْيَا: أَفَرْضٌ أَمْ نَفْلٌ؟ وَمَا الْفَرْضُ وَمَا النَّفْلُ؟

Suʾila «ʾAbū ʿAbdi Allāhi al-Ḥārithu bnu ʾAsadin al-Muḥāsibiyyu» ʿani al-zuhdi fī al-dunyā: ʾafarḍun ʾam naflun? Wa-mā al-farḍu wa-mā al-naflu?

Abū ʿAbd Allāh al-Ḥārith ibn Asad al-Muḥāsibī was asked about renouncing this world: “Is it obligatory or voluntary? What is obligatory, and what is voluntary?”

فَقَالَ: فَرَضَ اللَّهُ تَعَالَى عَلَى الْعِبَادِ الزُّهْدَ فِي حَرَامِهِ، وَنَفَّلَهُمُ الزُّهْدَ فِي حَبْسِ حَلَالِهِ، لِمَوْضِعِ الْفَضْلِ.

Fa-qāla: faraḍa Allāhu taʿālā ʿalā al-ʿibādi al-zuhda fī ḥarāmihi, wa-naffalahumu al-zuhda fī ḥabsi ḥalālihi, limawḍiʿi al-faḍli.

He replied: “God Most High has obliged His servants to renounce what He has forbidden. As an act of added merit, He has invited them voluntarily to renounce withholding what He has made lawful.

وَأَمَرَهُمْ بِالرَّغْبَةِ فِيمَا فِيهِ رَغَّبَهُمْ، وَبِالزُّهْدِ فِيمَا فِيهِ زَهَّدَهُمْ.

Wa-ʾamarahum bi-al-raghbati fīmā fīhi raghghabahum, wa-bi-al-zuhdi fīmā fīhi zahhadahum.

He has commanded them to desire what He has encouraged them to desire, and to renounce what He has encouraged them to renounce.

فَإِذَا كَانَ الرَّجُلُ يَحُسُّ التَّمْيِيزَ بَيْنَ الْفَرْضِ وَالنَّفْلِ لَمْ يُقْدِمْ عَلَى الْحَرَامِ، وَلَمْ يَزْهَدْ فِي الْحَلَالِ.

Fa-ʾidhā kāna al-rajulu yaḥussu al-tamyīza bayna al-farḍi wa-al-nafli lam yuqdim ʿalā al-ḥarāmi, wa-lam yazhad fī al-ḥalāli.

When a man perceives the distinction between the obligatory and the voluntary, he does not venture into what is forbidden or renounce what is lawful.

إِلَّا أَنَّ اللَّهَ تَعَالَى لَمْ يُنَفِّلْ أَنْ يَزْهَدَ الْإِنْسَانُ فِي حَلَالِهِ، وَلَكِنْ نَفَّلَ أَنْ يُزَهِّدَهُ فِي حَبْسِ الْحَلَالِ عَنْ إِنْفَاقِهِ فِي وُجُوهِهِ.

ʾIllā ʾanna Allāha taʿālā lam yunaffil ʾan yazhada al-ʾinsānu fī ḥalālihi, wa-lākin naffala ʾan yuzahhidahu fī ḥabsi al-ḥalāli ʿan ʾinfāqihi fī wujūhihi.

God Most High has not made renouncing His lawful provision a voluntary virtue; rather, He has made it a voluntary virtue to turn someone away from withholding lawful property instead of spending it where it belongs.

فَإِذَا تَمَّ الْعَبْدُ فِي الزُّهْدِ لَمْ يَحْبِسْ إِلَّا الْقُوتَ، وَمَا يُعِدُّهُ لِلنَّوَائِبِ، وَلِمَا يَخَافُ مِنَ الْعَوَاقِبِ، مِنْ أَمْرٍ نَزَلَ بِالْمُسْلِمِينَ، أَوْ أُمُورٍ مِمَّا يُسْتَعَانُ عَلَيْهَا بِالتَّأَهُّبِ الْعَاجِلِ وَالْآجِلِ.

Fa-ʾidhā tamma al-ʿabdu fī al-zuhdi lam yaḥbis ʾillā al-qūta, wa-mā yuʿidduhu li-al-nawāʾibi, wa-limā yakhāfu mina al-ʿawāqibi, min ʾamrin nazala bi-al-muslimīna, ʾaw ʾumūrin mimmā yustaʿānu ʿalayhā bi-al-taʾahhubi al-ʿājili wa-al-ʾājili.

When a servant’s renunciation is complete, he retains only his sustenance and what he sets aside for emergencies and feared consequences: a calamity that befalls the Muslims, or matters for which preparation, immediate or longer-term, provides help.

وَقَدْ يَحْبِسُ الْإِنْسَانُ مَا لَيْسَ لَهُ فِيهِ رَغْبَةٌ، وَلَا يَرْصُدُ بِحَبْسِهِ أَدَاءَ الْحُقُوقِ، فَإِذَا رَأَى لَهُ وَجْهًا لِلصِّلَةِ فَهُوَ حَابِسٌ لَهُ إِذَا لَمْ يُؤَدِّهِ.

Wa-qad yaḥbisu al-ʾinsānu mā laysa lahu fīhi raghbatun, wa-lā yarṣudu biḥabsihi ʾadāʾa al-ḥuqūqi, fa-ʾidhā raʾā lahu wajhan li-al-ṣilati fa-huwa ḥābisun lahu ʾidhā lam yuʾaddihi.

A person may retain something he does not desire, without keeping it in readiness to discharge obligations. If he sees an opportunity to give it in support of others but does not do so, he is withholding it.

فَإِذَا كَانَ الْعَبْدُ عَقْدُهُ وَنِيَّتُهُ الْإِمْضَاءَ فِي الْحُقُوقِ، وَلَيْسَ يَمْنَعُهُ مِنَ الْإِمْضَاءِ أَنَّ نَفْسَهُ بِالْإِمْضَاءِ لَا تَصْدُقُ، فَهَذَا خَازِنٌ مِنْ خُزَّانِ اللَّهِ عَزَّ وَجَلَّ، لَيْسَ حَبْسُهُ لِلْأَمْوَالِ ضَنًّا بِهَا، وَحِرْصًا عَلَيْهَا، فَهُوَ زَاهِدٌ وَإِنْ كَثُرَ عِنْدَهُ الْمَتَاعُ.

Fa-ʾidhā kāna al-ʿabdu ʿaqduhu wa-niyyatuhu al-ʾimḍāʾa fī al-ḥuqūqi, wa-laysa yamnaʿuhu mina al-ʾimḍāʾi ʾanna nafsahu bi-al-ʾimḍāʾi lā taṣduqu, fa-hādhā khāzinun min khuzzāni Allāhi ʿazza wa-jalla, laysa ḥabsuhu li-al-ʾamwāli ḍannan bihā, wa-ḥirṣan ʿalayhā, fa-huwa zāhidun wa-ʾin kathura ʿindahu al-matāʿu.

But when the servant’s resolve and intention are to disburse property in fulfillment of obligations, and he is not prevented by his soul’s unwillingness to be sincere about disbursing it, he is one of the treasurers of God, mighty and exalted. He does not retain wealth out of stinginess or greed for it. He has renounced it, even if he possesses many goods.

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فَإِنْ كَانَ مُنْفِقًا لِلْأَمْوَالِ، وَوَاضِعَهَا فِي الْحَلَالِ وَالْحَرَامِ، أَوْ مُنْفِقَهَا فِي غَيْرِ وُجُوهِهَا الْفَاضِلَةِ، فَهُوَ رَاغِبٌ وَإِنْ قَلَّ حَبْسُهُ.

Fa-ʾin kāna munfiqan li-al-ʾamwāli, wa-wāḍiʿahā fī al-ḥalāli wa-al-ḥarāmi, ʾaw munfiqahā fī ghayri wujūhihā al-fāḍilati, fa-huwa rāghibun wa-ʾin qalla ḥabsuhu.

If, however, he spends wealth, putting it toward lawful and unlawful purposes alike, or spends it on things other than its meritorious uses, he remains attached to it, however little he retains.

وَلَرُبَّ مُكْثِرٍ بِغَيْرِ الْإِكْثَارِ مَشْغُولٍ، لَيْسَ بِذَاكِرٍ دُنْيَاهُ، لِأَنَّ الْآخِرَةَ قَدْ غَلَبَتْ عَلَى مُنَاهُ، تَذَكُّرُهُ لِلدُّنْيَا تَذَكُّرُ مَنْ أَرَادَ فِيهَا الْبَلَاغَ، وَحَبْسُهُ لَهَا حَبْسُ مَنْ لَا يُغَيِّرُهُ تَقَلُّبُ الْأَحْوَالِ، قَلْبُهُ لِغَيْرِهَا ذَاكِرٌ، وَهُوَ عَلَى مَا أَعْطَاهُ اللَّهُ مِنْهَا شَاكِرٌ.

Wa-larubba mukthirin bighayri al-ʾikthāri mashghūlin, laysa bidhākirin dunyāhu, li-ʾanna al-ʾākhirata qad ghalabat ʿalā munāhu, tadhakkuruhu li-al-dunyā tadhakkuru man ʾarāda fīhā al-balāgha, wa-ḥabsuhu lahā ḥabsu man lā yughayyiruhu taqallubu al-ʾaḥwāli, qalbuhu lighayrihā dhākirun, wa-huwa ʿalā mā ʾaʿṭāhu Allāhu minhā shākirun.

Many a wealthy person is occupied with something other than accumulating more. His worldly possessions are not on his mind, for the hereafter has come to dominate his hopes. He thinks of this world as someone seeking sufficient provision for the journey; he retains it as someone unaltered by changing circumstances. His heart remembers something beyond it, while he is grateful for what God has given him of it.

إِنْ أُعْطِىَ مِنْهَا لَمْ يَمْنَعْهُ حُلُولُ النِّعْمَةِ عَنْ أَدَاءِ شُكْرِهَا، وَإِنْ مُنِعَ لَمْ يَمْنَعْهُ نُزُولُ الْبَلِيَّةِ عَنِ النَّظَرِ إِلَى مَوْضِعِ الْخِيَرَةِ.

ʾIn ʾuʿṭiya minhā lam yamnaʿhu ḥulūlu al-niʿmati ʿan ʾadāʾi shukrihā, wa-ʾin muniʿa lam yamnaʿhu nuzūlu al-baliyyati ʿani al-naẓari ʾilā mawḍiʿi al-khiyarati.

If he receives worldly goods, the arrival of the blessing does not prevent him from giving due thanks for it. If he is denied them, the arrival of affliction does not prevent him from discerning where the better choice lies.

فَهُوَ صَابِرٌ عَلَى الْبَلَاءِ، وَعَالِمٌ بِأَنَّ عُسْرَ حَالِهِ خَيْرٌ لَهُ مِنَ الرَّخَاءِ، وَهُوَ يَسْتَقْبِلُ الْبَلِيَّةَ بِالصَّبْرِ وَبِالشُّكْرِ.

Fa-huwa ṣābirun ʿalā al-balāʾi, wa-ʿālimun bi-ʾanna ʿusra ḥālihi khayrun lahu mina al-rakhāʾi, wa-huwa yastaqbilu al-baliyyata bi-al-ṣabri wa-bi-al-shukri.

He bears affliction patiently, knowing that his difficult circumstances are better for him than prosperity. He meets affliction with patience and gratitude.

يَرَى أَنَّهَا إِذَا أَقْبَلَتْ عَلَيْهِ صَبَرَ عَلَيْهَا، وَإِذَا نَظَرَ فِي عَاقِبَتِهَا وَجَدَ خِيَرَةً وَنِعْمَةً وَجَبَ عَلَيْهَا فِيهِ الشُّكْرُ.

Yarā ʾannahā ʾidhā ʾaqbalat ʿalayhi ṣabara ʿalayhā, wa-ʾidhā naẓara fī ʿāqibatihā wajada khiyaratan wa-niʿmatan wajaba ʿalayhā fīhi al-shukru.

He sees that, when it comes upon him, he must endure it; when he considers its outcome, he finds a beneficial choice and a blessing for which gratitude is due [the printed pronouns are irregular].

فَهُوَ مَسْرُورٌ بِالرَّخَاءِ، وَمُخْتَارٌ لِمَا اخْتَارَهُ اللَّهُ إِذَا نَزَلَ بِهِ الْبَلَاءُ، لَيْسَ يَرُدُّ عَلَى مَوْلَاهُ مَا اخْتَارَ، وَلَا بِمُخْتَارٍ غَيْرَهُ بِاخْتِيَارٍ.

Fa-huwa masrūrun bi-al-rakhāʾi, wa-mukhtārun limā ikhtārahu Allāhu ʾidhā nazala bihi al-balāʾu, laysa yaruddu ʿalā mawlāhu mā ikhtāra, wa-lā bimukhtārin ghayrahu bi-ikhtiyārin.

He rejoices in prosperity, and when affliction descends, he chooses what God has chosen. He does not reject his Master’s choice or deliberately choose something else.

وَلَرُبَّ مُقِلٍّ قَدْ ظَهَرَ الزُّهْدُ عَلَى ظَاهِرِ بَدَنِهِ، وَقَلْبُهُ مَشْغُولٌ بِالرَّغْبَةِ، فَقَدِ اسْتَقَلَّ كُلَّ مَا صَارَ إِلَيْهِ مِنَ الدُّنْيَا، وَإِنْ كَانَ فِي الْعَدَدِ كَثِيرًا، وَيَسْتَكْثِرُ مَا بِيَدِ غَيْرِهِ وَإِنْ كَانَ فِي الْعَدَدِ قَلِيلًا.

Wa-larubba muqillin qad ẓahara al-zuhdu ʿalā ẓāhiri badanihi, wa-qalbuhu mashghūlun bi-al-raghbati, fa-qadi istaqalla kulla mā ṣāra ʾilayhi mina al-dunyā, wa-ʾin kāna fī al-ʿadadi kathīran, wa-yastakthiru mā biyadi ghayrihi wa-ʾin kāna fī al-ʿadadi qalīlan.

Many a person of little means shows renunciation in his outward appearance while his heart is occupied with desire. He considers everything of this world that comes to him paltry, however abundant it may be, while regarding what others possess as plentiful, however little it may be.

وَقَدْ رُوِيَ عَنْ بَعْضِ الْعُلَمَاءِ أَنَّهُ قَرَأَ فِي حِكْمَةِ عِيسَى عَلَيْهِ السَّلَامُ: قَدْ رَأَيْنَا مِنَ الْمُقِلِّينَ شِدَّةَ حُبٍّ مِنْهُمْ لِلدُّنْيَا، وَآخَرِينَ مُكْثِرِينَ فِي غَيْرِ حُبٍّ لِلدُّنْيَا، كَالْمُنْتَخَبِينَ إِبْرَاهِيمَ وَيَعْقُوبَ وَدَاوُدَ وَسُلَيْمَانَ، لَمَّا أَرَادَهُمُ اللَّهُ خَرَجُوا مِنْ كُلِّ رَمْلَةٍ.

Wa-qad ruwiya ʿan baʿḍi al-ʿulamāʾi ʾannahu qaraʾa fī ḥikmati ʿĪsā ʿalayhi al-salāmu: qad raʾaynā mina al-muqillīna shiddata ḥubbin minhum li-al-dunyā, wa-ʾākharīna mukthirīna fī ghayri ḥubbin li-al-dunyā, ka-al-muntakhabīna ʾIbrāhīma wa-Yaʿqūba wa-Dāwuda wa-Sulaymāna, lammā ʾarādahumu Allāhu kharajū min kulli ramlatin.

It is related that a scholar read in the wisdom of Jesus, peace be upon him: ‘We have seen people of little means with an intense love of this world, and others with abundant wealth who had no love of it, like the chosen ones Abraham, Jacob, David, and Solomon. When God sought them, they emerged from every patch of sand’ [the final printed phrase is unclear].

قَالَ: وَالْقَائِمُونَ بِالْأُمُورِ الَّتِي أَمَرَ اللَّهُ بِالْقِيَامِ فِيهَا بِأَمْرِهِ لَيْسُوا بِذَاكِرِينَ أَهْلًا وَلَا مَالًا، قَدْ عَنَاهُمْ مَا بِهِ أُمِرُوا.

Qāla: wa-al-qāʾimūna bi-al-ʾumūri allatī ʾamara Allāhu bi-al-qiyāmi fīhā bi-ʾamrihi laysū bidhākirīna ʾahlan wa-lā mālan, qad ʿanāhum mā bihi ʾumirū.

He said: ‘Those who attend, at God’s command, to the matters He has ordered them to undertake are not thinking of family or wealth. What they have been commanded to do absorbs their concern.

فَلَيْسُوا يَذْكُرُونَ غَيْرَ مَا هُمْ فِيهِ، لِشِدَّةِ عِنَايَتِهِمْ بِهِ، فَخَرَجُوا مِنْ ذُلِّ مِلْكِ الْأَهْلِ وَالْأَمْوَالِ، وَصَارَتْ هِمَّتُهُمْ لِلْأَعْمَالِ.

Fa-laysū yadhkurūna ghayra mā hum fīhi, lishiddati ʿināyatihim bihi, fa-kharajū min dhulli milki al-ʾahli wa-al-ʾamwāli, wa-ṣārat himmatuhum li-al-ʾaʿmāli.

Their intense concern for their task leaves them thinking of nothing else. They have escaped the humiliation of being ruled by family and possessions, and their aspiration is directed toward deeds.

فَلَمْ يُذَمُّوا بِجَمْعِ الْأَمْوَالِ إِلَيْهِمْ، فَلَا لِلْمَلَاهِي جَمَعُوهَا، وَلَا لِلتَّلَذُّذِ فِي أَنْوَاعِ الْمَعَاصِي، وَلَكِنْ جَمَعُوهَا لِأَدَاءِ الْحُقُوقِ فِيهَا، فَلَيْسُوا بِذَاكِرِينَ لَهَا إِلَّا بِمَا كَانُوا يَذْكُرُونَ اللَّهَ بِهَا، وَبِتَصْرِيفِهَا فِي وُجُوهِهَا.

Fa-lam yudhammū bijamʿi al-ʾamwāli ʾilayhim, fa-lā li-al-malāhī jamaʿūhā, wa-lā li-al-taladhdhudhi fī ʾanwāʿi al-maʿāṣī, wa-lākin jamaʿūhā li-ʾadāʾi al-ḥuqūqi fīhā, fa-laysū bidhākirīna lahā ʾillā bimā kānū yadhkurūna Allāha bihā, wa-bitaṣrīfihā fī wujūhihā.

They were not censured for gathering wealth: they did not gather it for amusements or to enjoy various sins, but to discharge the obligations attached to it. They think of it only insofar as it brings God to mind and they distribute it in its proper uses.

Source page 11

إِذَا عَرَضَ لَهُمْ وَجْهُ إِنْفَاقٍ لَمْ يَمْنَعُوهَا.

ʾIdhā ʿaraḍa lahum wajhu ʾinfāqin lam yamnaʿūhā.

When an occasion for spending presents itself, they do not withhold it.

لَيْسَ مَعَهُمْ ضَنٌّ بِهَا، يَحْبِسُونَهَا إِذَا كَانَ الْحَبْسُ أَفْضَلَ، وَيُمْضُونَهَا إِذَا كَانَ الْإِمْضَاءُ أَفْضَلَ.

Laysa maʿahum ḍannun bihā, yaḥbisūnahā ʾidhā kāna al-ḥabsu ʾafḍala, wa-yumḍūnahā ʾidhā kāna al-ʾimḍāʾu ʾafḍala.

They have no stinginess about it. They retain it when retaining it is better, and disburse it when disbursing it is better.

فَمَنْ قَامَ هَذَا الْمَقَامَ، فَهُوَ مَقَامُ النَّبِيِّينَ وَصَالِحِ الْمُؤْمِنِينَ.

Fa-man qāma hādhā al-maqāma, fa-huwa maqāmu al-nabiyyīna wa-ṣāliḥi al-muʾminīna.

Whoever stands in this station stands in the station of the prophets and the righteous among the believers.’”

قَالَتْ: مَا الَّذِي يَبْعَثُ عَلَى الزُّهْدِ فِي الدُّنْيَا؟

Qālat: mā alladhī yabʿathu ʿalā al-zuhdi fī al-dunyā?

She said [as printed]: “What prompts someone to renounce this world?”

قَالَ: أَمَّا الَّذِي يَبْعَثُ عَلَى الزُّهْدِ فِي الدُّنْيَا فَقِصَرُ الْأَمَلِ، وَالْجِدُّ فِي الْعَمَلِ، فَإِذَا قَصُرَ أَمَلُهُ حَسُنَ عَمَلُهُ، وَزَهِدَ فِي حَبْسِ الْأَمْوَالِ إِذْ نَظَرَ إِلَى الْأَشْيَاءِ بِالزَّوَالِ.

Qāla: ʾammā alladhī yabʿathu ʿalā al-zuhdi fī al-dunyā fa-qiṣaru al-ʾamali, wa-al-jiddu fī al-ʿamali, fa-ʾidhā qaṣura ʾamaluhu ḥasuna ʿamaluhu, wa-zahida fī ḥabsi al-ʾamwāli ʾidh naẓara ʾilā al-ʾashyāʾi bi-al-zawāli.

He said: “What prompts renunciation of this world is a short horizon of expectation and earnestness in action. When a person’s expectations are shortened, his actions improve. He renounces withholding wealth because he sees things as passing away.

فَمَنْ لَمْ يَنْظُرْ إِلَّا إِلَى يَوْمِهِ، وَرَأَى أَنَّ غَدًا لَيْسَ مِنْ أَيَّامِ عُمُرِهِ، لَمْ يَطُلْ أَمَلُهُ، وَلَمْ يُقَصِّرْ فِي عَمَلِهِ.

Fa-man lam yanẓur ʾillā ʾilā yawmihi, wa-raʾā ʾanna ghadan laysa min ʾayyāmi ʿumurihi, lam yaṭul ʾamaluhu, wa-lam yuqaṣṣir fī ʿamalihi.

Anyone who looks only to the present day and regards tomorrow as outside the days of his life will not entertain distant hopes or fall short in his deeds.

وَإِذَا رَأَى أَنَّ حِرْصَهُ عَلَى الشَّيْءِ لَا يُوجِبُهُ لَهُ، وَأَنَّ زُهْدَهُ فِيهِ لَا يَصْرِفُهُ عَنْهُ، زَهِدَ فِيهِ، وَهَانَ عَلَيْهِ الْإِعْرَاضُ عَنْ مَتَاعِ الْحَيَاةِ الدُّنْيَا، وَصَارَ أَمَلُهُ فِي الَّذِي هُوَ خَيْرٌ وَأَبْقَى،

Wa-ʾidhā raʾā ʾanna ḥirṣahu ʿalā al-shayʾi lā yūjibuhu lahu, wa-ʾanna zuhdahu fīhi lā yaṣrifuhu ʿanhu, zahida fīhi, wa-hāna ʿalayhi al-ʾiʿrāḍu ʿan matāʿi al-ḥayāti al-dunyā, wa-ṣāra ʾamaluhu fī alladhī huwa khayrun wa-ʾabqā,

When he sees that his eagerness for something does not secure it for him, and that renouncing it does not turn it away from him, he renounces it. Turning away from the goods of worldly life becomes easy, and his hopes turn toward what is better and more lasting.

فَلَمْ يَشْغَلْ نَفْسَهُ فِي قَلِيلٍ زَائِلٍ، وَصَارَ شُغْلُهُ بِمَا إِذَا صَارَ إِلَيْهِ مِنْ نَعِيمِ الْآخِرَةِ طَالَ مَعَهُ الْحُلُولُ، وَهَانَ عَلَيْهِ فِيهِ بَذْلُ الْأَمْوَالِ، وَسَهُلَ عَلَيْهِ تَحَمُّلُ الْأَثْقَالِ.

Fa-lam yashghal nafsahu fī qalīlin zāʾilin, wa-ṣāra shughluhu bimā ʾidhā ṣāra ʾilayhi min naʿīmi al-ʾākhirati ṭāla maʿahu al-ḥulūlu, wa-hāna ʿalayhi fīhi badhlu al-ʾamwāli, wa-sahula ʿalayhi taḥammulu al-ʾathqāli.

He no longer occupies himself with a little that will vanish; his concern is with the bliss of the hereafter, where, once he reaches it, his stay will be long. Spending wealth for it becomes easy, and bearing burdens becomes light.

يَرَى أَنَّ كُلَّ مَا بَذَلَ يَسِيرٌ إِذَا زَالَ عَنْهُ الْعَيْشُ فِي الدُّنْيَا، وَصَارَ إِلَى حَالٍ يُطِيلُ بِهَا الْمُقَامَةَ، إِمَّا فِي هَوَانٍ أَوْ كَرَامَةٍ، وَرَأَى أَنَّهُ لَا بُدَّ لَهُ مِنَ النُّزُولِ فِي إِحْدَى الدَّارَيْنِ، إِمَّا دَارٍ بِهَا الْأَغْلَالُ، أَوْ دَارٍ يُجَاوِرُ فِيهَا ذَا الْإِكْرَامِ وَالْجَلَالِ.

Yarā ʾanna kulla mā badhala yasīrun ʾidhā zāla ʿanhu al-ʿayshu fī al-dunyā, wa-ṣāra ʾilā ḥālin yuṭīlu bihā al-muqāmata, ʾimmā fī hawānin ʾaw karāmatin, wa-raʾā ʾannahu lā budda lahu mina al-nuzūli fī ʾiḥdā al-dārayni, ʾimmā dārin bihā al-ʾaghlālu, ʾaw dārin yujāwiru fīhā dhā al-ʾikrāmi wa-al-jalāli.

He sees that everything he gives is little, once his worldly life has departed and he has entered a condition in which he will remain for a long time, either in abasement or in honor. He knows he must settle in one of two abodes: one with shackles, or one where he dwells near the Possessor of Generosity and Majesty.”

قُلْتُ: فَمَا يَبْعَثُ عَلَى الزُّهْدِ فِيمَا زَهَّدَ اللَّهُ فِيهِ؟

Qultu: fa-mā yabʿathu ʿalā al-zuhdi fīmā zahhada Allāhu fīhi?

I asked: “What prompts renunciation of what God has encouraged us to renounce?”

قَالَ: خِفَّةُ الْمُؤْنَةِ، وَالرَّاحَةُ مِنْ عَظِيمِ الْكُلْفَةِ، لِأَنَّهُ إِذَا جَلَّ بِالزُّهْدِ حَطَّ الْكَرِيمُ عَنْهُ فِي الدُّنْيَا مُؤْنَةَ الرِّحْلَةِ، وَاسْتَرَاحَ مِنْ تَعَبِ النُّقْلَةِ، وَحَلَّتْ نَفْسُهُ بِالِاطْمِئْنَانِيَّةِ.

Qāla: khiffatu al-muʾnati, wa-al-rāḥatu min ʿaẓīmi al-kulfati, li-ʾannahu ʾidhā jalla bi-al-zuhdi ḥaṭṭa al-karīmu ʿanhu fī al-dunyā muʾnata al-riḥlati, wa-istarāḥa min taʿabi al-nuqlati, wa-ḥallat nafsuhu bi-al-iṭmiʾnāniyyati.

He said: “A lighter burden and relief from great hardship. When renunciation ennobles him, the Generous One removes the burden of the journey from him in this world. He rests from the weariness of departure, and his soul settles into tranquility.

فَلَوْ لَمْ يَنْظُرْ صَاحِبُ الزُّهْدِ إِلَى الدُّنْيَا إِلَّا بِالْعِتْقِ مِنْ رِقِّهَا، وَاسْتِبْدَالِ الشُّرَكَاءِ أَهْلِ الظَّاهِرِ، لَكَانَ قَدْ نَجَا مِنَ الْفِتَنِ، وَزَالَ عَنْهُ مَحَلُّ النَّدَمِ، فَأَخْلَى قَلْبَهُ مِنِ اعْتِلَاجِ الْهَمِّ، وَمُؤْنَةِ الشَّقَاءِ،

Fa-law lam yanẓur ṣāḥibu al-zuhdi ʾilā al-dunyā ʾillā bi-al-ʿitqi min riqqihā, wa-istibdāli al-shurakāʾi ʾahli al-ẓāhiri, lakāna qad najā mina al-fitani, wa-zāla ʿanhu maḥallu al-nadami, fa-ʾakhlā qalbahu mini iʿtilāji al-hammi, wa-muʾnati al-shaqāʾi,

Even if the renunciant viewed this world only in terms of freedom from its slavery and ‘replacing the partners, the people of outward appearances’ [the printed construction is unclear], he would have escaped its trials and left behind the place of regret. He would have emptied his heart of surging anxiety and the burden of misery,

وَصَارَ عَتِيقًا، وَاسْتَرَاحَ مِنْ أَنْ يَسْتَرِقَّهُ الْعَبِيدُ، وَخَفَّ حِمْلُهُ، وَكَثُرَ حِلْمُهُ، وَعَاشَ فِي الدُّنْيَا حَمِيدًا، وَإِنْ مَاتَ مَاتَ شَهِيدًا.

Wa-ṣāra ʿatīqan, wa-istarāḥa min ʾan yastariqqahu al-ʿabīdu, wa-khaffa ḥimluhu, wa-kathura ḥilmuhu, wa-ʿāsha fī al-dunyā ḥamīdan, wa-ʾin māta māta shahīdan.

becoming free and resting from enslavement by other slaves. His load would be light, his forbearance abundant; he would live praiseworthily in this world, and if he died, he would die a martyr.

قَدْ طَهُرَ قَلْبُهُ مِنَ الدُّنْيَا، وَاسْتَرَاحَ مِنْ ضِيقِ الرَّغْبَةِ، فَعَلَاهُ الْوَقَارُ، وَصَارَ مِنَ الرَّاحَةِ إِلَى مَا صَارَ، فَمَنْ عَلِمَ عَاقِبَةَ الزُّهْدِ، هَانَ عَلَيْهِ فِي الِابْتِدَاءِ مُؤْنَةُ الشِّدَّةِ، وَمَنْ خَلَعَ الْهَوَى، جَانَبَ عَيْشَ الدُّنْيَا إِذَا وَزَنَ الْأَشْيَاءَ بِمِعْيَارِ الْعَدْلِ.

Qad ṭahura qalbuhu mina al-dunyā, wa-istarāḥa min ḍīqi al-raghbati, fa-ʿalāhu al-waqāru, wa-ṣāra mina al-rāḥati ʾilā mā ṣāra, fa-man ʿalima ʿāqibata al-zuhdi, hāna ʿalayhi fī al-ibtidāʾi muʾnatu al-shiddati, wa-man khalaʿa al-hawā, jānaba ʿaysha al-dunyā ʾidhā wazana al-ʾashyāʾa bimiʿyāri al-ʿadli.

His heart is purified of worldly attachment; he rests from the constriction of desire. Dignity envelops him, and he reaches that measure of repose. Whoever knows the outcome of renunciation finds its initial hardship easy. Whoever casts off desire leaves worldly living aside when he weighs things by the measure of justice.

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وَإِذَا اعْتَدَلَ فِي الرَّخَاءِ، فَرَأَى أَنَّ الشِّدَّةَ وَالرَّخَاءَ عَنْ قَلِيلٍ سَيَزُولَانِ، هَانَ عَلَيْهِ مِنَ الرَّخَاءِ النُّقْلَةُ، وَسَهُلَ عَلَيْهِ اسْتِعْمَالُ الشِّدَّةِ، فَرَمَى بِنَظَرِهِ إِلَى غَايَةٍ قَرُبَ إِلَيْهَا كُلُّ بَعِيدٍ، وَسَهُلَ لَهَا عِنْدَهُ كُلُّ عَسِيرٍ، فَزَايَلَ الْأَحْيَاءَ، وَجَاوَرَ الْمَوْتَى، وَقَبِلَ الْمَوْتَ وَمَا بَعْدَهُ.

Wa-ʾidhā iʿtadala fī al-rakhāʾi, fa-raʾā ʾanna al-shiddata wa-al-rakhāʾa ʿan qalīlin sayazūlāni, hāna ʿalayhi mina al-rakhāʾi al-nuqlatu, wa-sahula ʿalayhi istiʿmālu al-shiddati, fa-ramā binaẓarihi ʾilā ghāyatin qaruba ʾilayhā kullu baʿīdin, wa-sahula lahā ʿindahu kullu ʿasīrin, fa-zāyala al-ʾaḥyāʾa, wa-jāwara al-mawtā, wa-qabila al-mawta wa-mā baʿdahu.

When he remains balanced in prosperity and sees that hardship and ease will both soon pass, leaving prosperity becomes easy, as does embracing hardship. He fixes his gaze on an end that brings everything distant near and makes every difficulty easy for him. He parts from the living, dwells beside the dead, and accepts death and what follows it.

فَإِنْ تَكُنْ شِدَّةُ الْمَوْتِ أَوَّلَ شِدَّتِهِ، هَانَ عَلَيْهِ مَا احْتَمَلَ قَبْلَهَا.

Fa-ʾin takun shiddatu al-mawti ʾawwala shiddatihi, hāna ʿalayhi mā iḥtamala qablahā.

If the anguish of death is the beginning of his hardship, what he bore before it seems light to him.

وَإِنْ تَكُنْ آخِرَ شِدَّتِهِ سَهُلَ عَلَيْهَا مَا يَلْقَى فِيهَا، لِمَا يَصِيرُ إِلَيْهِ مِنْ طُولِ الرَّاحَةِ.

Wa-ʾin takun ʾākhira shiddatihi sahula ʿalayhā mā yalqā fīhā, limā yaṣīru ʾilayhi min ṭūli al-rāḥati.

If it is the last of his hardship, what he encounters in it becomes easy, because of the lasting repose he is approaching [the printed ‘for her’ is irregular].

وَمِمَّا يُعِينُهُ عَلَى الِابْتِدَاءِ، قِلَّةُ الْكَلَامِ فِيمَا لَا يَعْنِيهِ، وَإِقْبَالُهُ عَلَى مَا يَعْنِيهِ، مِنْ طُولِ الصَّمْتِ عَلَى الْفِكْرَةِ.

Wa-mimmā yuʿīnuhu ʿalā al-ibtidāʾi, qillatu al-kalāmi fīmā lā yaʿnīhi, wa-ʾiqbāluhu ʿalā mā yaʿnīhi, min ṭūli al-ṣamti ʿalā al-fikrati.

Among the things that help him at the outset are saying little about what does not concern him and turning toward what does, through prolonged silence devoted to reflection.

وَقَدْ كَتَبَ حَكِيمٌ إِلَى أَخِيهِ: «أَطِلِ الصَّمْتَ عَلَى الْفِكْرَةِ تَلْقَ الْحِكْمَةَ، وَلَا يَكُنْ صَمْتُكَ عَنْ غَيْرِ فِكْرَةٍ، فَيَحِلَّ بِكَ الْعِيُّ، وَإِنْ كَانَ الْعِيُّ عَنْ فُضُولِ الْكَلَامِ، خَيْرًا مِنَ الْكَلَامِ فِيمَا لَا يَعْنِي».

Wa-qad kataba ḥakīmun ʾilā ʾakhīhi: «ʾaṭili al-ṣamta ʿalā al-fikrati talqa al-ḥikmata, wa-lā yakun ṣamtuka ʿan ghayri fikratin, fa-yaḥilla bika al-ʿiyyu, wa-ʾin kāna al-ʿiyyu ʿan fuḍūli al-kalāmi, khayran mina al-kalāmi fīmā lā yaʿnī».

A sage wrote to his brother: ‘Prolong your silence in reflection and you will encounter wisdom. Do not let your silence be without reflection, lest inarticulacy overtake you, although being inarticulate about needless matters is better than speaking about what does not concern you.’”

الصَّمْتُ وَالْفِكْرَةُ

Al-ṣamtu wa-al-fikratu

Silence and reflection

قُلْتُ: فَمَا يَنْبَغِي أَنْ يَصْمُتَ عَنْهُ، وَفِيمَ يَنْبَغِي أَنْ يَتَكَلَّمَ؟

Qultu: fa-mā yanbaghī ʾan yaṣmuta ʿanhu, wa-fīma yanbaghī ʾan yatakallama?

I asked: “What should one remain silent about, and about what should one speak?”

قَالَ: الْفِكْرَةُ ضُرُوبٌ:

Qāla: al-fikratu ḍurūbun:

He said: “Reflection is of several kinds.

فَضَرْبٌ مِنْهَا الْإِنَابَةُ إِلَيْهِ، وَالْفِكْرُ فِي إِنْعَامِهِ، فَإِنَّ الْفِكْرَ اللَّازِمَ لِلْخَلْقِ هُوَ الْفِكْرُ فِيمَا هُمْ عَلَيْهِ، أَعَلَى طَاعَةٍ فَيُقِيمُونَ، أَمْ عَلَى مَعْصِيَةٍ فَيَنْتَقِلُونَ عَنْهَا، فَهَذِهِ الْفِكْرَةُ اللَّازِمَةُ لِلْخَلْقِ.

Fa-ḍarbun minhā al-ʾinābatu ʾilayhi, wa-al-fikru fī ʾinʿāmihi, fa-ʾinna al-fikra al-lāzima li-al-khalqi huwa al-fikru fīmā hum ʿalayhi, ʾaʿalā ṭāʿatin fa-yuqīmūna, ʾam ʿalā maʿṣiyatin fa-yantaqilūna ʿanhā, fa-hādhihi al-fikratu al-lāzimatu li-al-khalqi.

One kind involves turning back to Him and reflecting on His beneficence. The reflection incumbent on created beings concerns their own condition: are they engaged in obedience, so that they should remain in it, or in disobedience, so that they should leave it? This is the reflection incumbent on them.

ثُمَّ فِكْرَةُ الْمُوَازَنَةِ بَيْنَ الْأَعْمَالِ، فَيُوَازِنُ بَيْنَ الشَّيْئَيْنِ، فَيَنْظُرُ إِلَى أَوْزَنِهِمَا.

Thumma fikratu al-muwāzanati bayna al-ʾaʿmāli, fa-yuwāzinu bayna al-shayʾayni, fa-yanẓuru ʾilā ʾawzanihimā.

Then comes reflection that weighs deeds against one another: a person compares two things and considers which carries greater weight.

وَفِكْرَةٌ فِي الْأَثَرَةِ لِلَّهِ عَلَيْهِ فِي جَمِيعِ أَمْرِهِ.

Wa-fikratun fī al-ʾatharati li-llāhi ʿalayhi fī jamīʿi ʾamrihi.

There is reflection on giving God precedence over oneself in all one’s affairs.

وَفِكْرَةٌ فِي التَّعْظِيمِ لِلَّهِ، وَهُوَ قَوْلُهُ: أَ فَلَا يَنْظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ [الْغَاشِيَةِ: 17].

Wa-fikratun fī al-taʿẓīmi li-llāhi, wa-huwa qawluhu: ʾa fa-lā yanẓurūna ʾilā al-ʾibili kayfa khuliqat [al-Ghāshiyati: 17].

And there is reflection that magnifies God, as in His words: ‘Do they not look at the camels, how they were created?’ [Qurʾān, al-Ghāshiya 88:17].

يَقُولُ: أَفَلَا يَنْظُرُونَ إِلَى اللَّهِ الْعَظِيمِ بِخَلْقِهِ لِهَذَا الْخَلْقِ الْعَظِيمِ، وَهَذَا التَّدْبِيرِ الْمُتْقَنِ، الَّذِي لَا يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ، فَعَّالٌ حَكِيمٌ حَمِيدٌ، أَحْكَمَ الْأَشْيَاءَ بِإِتْقَانِ صُنْعِهَا، وَاسْتَحْمَدَ إِلَى الْخَلْقِ فِيمَا أَنْعَمَ عَلَيْهِ بِهِ.

Yaqūlu: ʾafalā yanẓurūna ʾilā Allāhi al-ʿaẓīmi bikhalqihi li-hādhā al-khalqi al-ʿaẓīmi, wa-hādhā al-tadbīri al-mutqani, alladhī lā yaʾtīhi al-bāṭilu min bayni yadayhi wa-lā min khalfihi, faʿʿālun ḥakīmun ḥamīdun, ʾaḥkama al-ʾashyāʾa bi-ʾitqāni ṣunʿihā, wa-istaḥmada ʾilā al-khalqi fīmā ʾanʿama ʿalayhi bihi.

That is: do they not contemplate God the Magnificent through His creation of this magnificent creature and this faultless ordering, which falsehood cannot approach from before or behind? He acts unceasingly, wise and praiseworthy. He has perfected things through the excellence of their making and elicited the praise of His creatures through the blessings He has bestowed upon them.

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وَفِكْرَةٌ فِي الْمَوْتِ وَالْبَعْثِ، وَمُسَاءَلَةِ اللَّهِ إِيَّاهُ، وَزَلَازِلِ الْآخِرَةِ وَأَهْوَالِهَا، وَالنَّظَرِ إِلَى الْجَنَّةِ وَالنَّارِ.

Wa-fikratun fī al-mawti wa-al-baʿthi, wa-musāʾalati Allāhi ʾiyyāhu, wa-zalāzili al-ʾākhirati wa-ʾahwālihā, wa-al-naẓari ʾilā al-jannati wa-al-nāri.

There is also reflection on death and resurrection, on God’s questioning of the individual, on the convulsions and terrors of the hereafter, and contemplation of the Garden and the Fire.”

وَسُئِلَ عَنْ قَوْلِهِ: «تَفَكُّرُ سَاعَةٍ خَيْرٌ مِنْ عِبَادَةِ سَنَةٍ».

Wa-suʾila ʿan qawlihi: «tafakkuru sāʿatin khayrun min ʿibādati sanatin».

He was asked about his saying: “An hour’s reflection is better than a year’s worship.”

فَقَالَ: فَتِلْكَ فِكْرَةٌ نَقَلَتْ مِنْ مَعْصِيَةٍ إِلَى طَاعَةٍ.

Fa-qāla: fa-tilka fikratun naqalat min maʿṣiyatin ʾilā ṭāʿatin.

He replied: “That is reflection that moves someone from disobedience to obedience,

أَوْ فِكْرَةٌ أَوْرَثَتْ عِلْمَ فَرِيضَةٍ أَوْ نَافِلَةٍ.

ʾAw fikratun ʾawrathat ʿilma farīḍatin ʾaw nāfilatin.

or reflection that brings knowledge of an obligatory or voluntary duty,

أَوْ فِكْرَةٌ أَوْرَثَتْ تَعْظِيمَ اللَّهِ وَمَحَبَّتَهُ.

ʾAw fikratun ʾawrathat taʿẓīma Allāhi wa-maḥabbatahu.

or reflection that brings reverence and love for God.

فَأَيُّ فِكْرَةٍ كَانَتْ مِنْ هَذِهِ الْأَبْوَابِ، فَقَدْ صَارَ صَاحِبُهَا إِلَى أَكْرَمِ الْأَسْبَابِ، وَهَذِهِ أَفْضَلُ مَنَازِلِ الْعِبَادَةِ، وَصَاحِبُهَا يَنْتَظِرُ مِنَ اللَّهِ بِفِكْرَتِهِ أَفْضَلَ الزِّيَادَةِ، إِمَّا فَائِدَةً مِنْ غَوَامِضِ أَبْوَابِ الْحِكَمِ، أَوْ جَاذِبَةً مِنْ جَوَاذِبِ مَا سَكَنَ إِلَيْهِ مِنَ النِّعَمِ.

Fa-ʾayyu fikratin kānat min hādhihi al-ʾabwābi, fa-qad ṣāra ṣāḥibuhā ʾilā ʾakrami al-ʾasbābi, wa-hādhihi ʾafḍalu manāzili al-ʿibādati, wa-ṣāḥibuhā yantaẓiru mina Allāhi bifikratihi ʾafḍala al-ziyādati, ʾimmā fāʾidatan min ghawāmiḍi ʾabwābi al-ḥikami, ʾaw jādhibatan min jawādhibi mā sakana ʾilayhi mina al-niʿami.

Whatever reflection belongs to these kinds brings its practitioner to the noblest means. These are the highest stations of worship. Through his reflection, he awaits from God the finest increase: either an insight into the hidden avenues of wisdom or an attraction among those blessings in which he has found repose.”

قُلْتُ: مَاذَا يُورِثُ الصَّمْتُ؟

Qultu: mādhā yūrithu al-ṣamtu?

I asked: “What does silence produce?”

قَالَ: يُورِثُ الصَّمْتُ ضُرُوبًا.

Qāla: yūrithu al-ṣamtu ḍurūban.

He said: “Silence produces several things.

فَمِنْهَا حُسْنُ لِبَاسِ الصَّمْتِ، وَإِظْهَارُ الْهَيْبَةِ لَهُ لِصَاحِبِهِ وَزَوَالُ قَبِيحِ الْأَلْفَاظِ عَنْهُ.

Fa-minhā ḥusnu libāsi al-ṣamti, wa-ʾiẓhāru al-haybati lahu liṣāḥibihi wa-zawālu qabīḥi al-ʾalfāẓi ʿanhu.

Among them are the beauty of silence as a garment, the air of reverence it gives its wearer, and freedom from ugly expressions.

وَمِنْهَا نِعْمَةُ مُحَادَثَةِ شُكْرِ اللَّهِ.

Wa-minhā niʿmatu muḥādathati shukri Allāhi.

Among them is the blessing of ‘the conversation of gratitude to God’ [the printed expression is unusual].

وَمِنْهَا حُسْنُ نِيَّتِهِ وَمَا يُضْمِرُ عَلَيْهِ.

Wa-minhā ḥusnu niyyatihi wa-mā yuḍmiru ʿalayhi.

Among them is the goodness of his intention and of what he harbors within.

وَمِنْهَا قِلَّةُ أَخْطَائِهِ وَبَوَادِرِهِ، لِأَنَّ فِكْرَةَ الصَّامِتِ بَيْنَ يَدَيْ كَلَامِهِ، فَإِنْ كَانَ صَوَابًا تَكَلَّمَ، وَإِنْ كَانَ خَطَأً صَرَفَهُ إِلَى مَا سِوَاهُ.

Wa-minhā qillatu ʾakhṭāʾihi wa-bawādirihi, li-ʾanna fikrata al-ṣāmiti bayna yaday kalāmihi, fa-ʾin kāna ṣawāban takallama, wa-ʾin kāna khaṭaʾan ṣarafahu ʾilā mā siwāhu.

Among them are fewer mistakes and impulsive outbursts, because the silent person’s reflection precedes his speech. If it is sound, he speaks; if it is mistaken, he turns it toward something else.

فَتَزُولُ عَنْهُ الْعُيُوبُ، وَتَسْكُنُ إِلَيْهِ الْقُلُوبُ، فَقَوْلُهُ مَسْمُوعٌ، وَأَمْرُهُ مَتْبُوعٌ، فَعَظَّمَهُ الْعَالِمُ، وَهَابَهُ الْجَاهِلُ.

Fa-tazūlu ʿanhu al-ʿuyūbu, wa-taskunu ʾilayhi al-qulūbu, fa-qawluhu masmūʿun, wa-ʾamruhu matbūʿun, fa-ʿaẓẓamahu al-ʿālimu, wa-hābahu al-jāhilu.

His faults fall away, and hearts find reassurance in him. His words are heard and his directions followed; the learned honor him, and the ignorant stand in awe of him.

عَظَّمَهُ الْعَالِمُ لِمَا أَقْبَلَ عَلَيْهِ، وَهَابَهُ الْجَاهِلُ لِمَا يَرَى مِنْهُ.

ʿAẓẓamahu al-ʿālimu limā ʾaqbala ʿalayhi, wa-hābahu al-jāhilu limā yarā minhu.

The learned honor him for what he has devoted himself to, while the ignorant stand in awe of what they see in him.

فَإِنْ تَكَلَّمَ بَيْنَ يَدَيِ الْعَالِمِ قَبِلَهُ، وَإِنْ تَكَلَّمَ بَيْنَ يَدَيِ الْجَاهِلِ بَجَّلَهُ.

Fa-ʾin takallama bayna yadayi al-ʿālimi qabilahu, wa-ʾin takallama bayna yadayi al-jāhili bajjalahu.

If he speaks before a learned person, that person accepts him; if he speaks before an ignorant person, that person reveres him.”

قُلْتُ: مَا يَلْزَمُ الْقَلْبَ مَعَ الصَّمْتِ؟

Qultu: mā yalzamu al-qalba maʿa al-ṣamti?

I asked: “What must accompany silence in the heart?”

قَالَ: النَّاسُ فِيهِ عَلَى مَنَازِلَ مُخْتَلِفَةٍ:

Qāla: al-nāsu fīhi ʿalā manāzila mukhtalifatin:

He said: “People occupy different stations in this:

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فَعَالِمٌ مَعَ صَمْتِهِ، وَمُتَعَلِّمٌ حَسُنَتْ فِي التَّعْلِيمِ نِيَّتُهُ، وَمُفَكِّرٌ كَانَتْ بُغْيَتُهُ عَلَى الصَّمْتِ بُعْدَ هِمَّتِهِ.

Fa-ʿālimun maʿa ṣamtihi, wa-mutaʿallimun ḥasunat fī al-taʿlīmi niyyatuhu, wa-mufakkirun kānat bughyatuhu ʿalā al-ṣamti buʿda himmatihi.

a learned person in his silence, a learner whose intention in instruction is good, and a reflective person whose aim in silence is the far reach of his aspiration.

فَأَمَّا الْعَالِمُ فَأَوَّلُ مَا يَلْزَمُ قَلْبَهُ شِدَّةُ التَّعْظِيمِ.

Fa-ʾammā al-ʿālimu fa-ʾawwalu mā yalzamu qalbahu shiddatu al-taʿẓīmi.

As for the learned person, the first requirement of his heart is intense reverence.

وَأَمَّا الْمُتَعَلِّمُ فَأَوَّلُ مَا يَلْزَمُ قَلْبَهُ حُسْنُ التَّسْلِيمِ.

Wa-ʾammā al-mutaʿallimu fa-ʾawwalu mā yalzamu qalbahu ḥusnu al-taslīmi.

As for the learner, the first requirement of his heart is willing acceptance.

وَأَمَّا الْمُفَكِّرُ فَأَوَّلُ مَا يَلْزَمُ قَلْبَهُ شِدَّةُ الْوَجَلِ، وَحُسْنُ انْبِعَاثِ الْعَمَلِ.

Wa-ʾammā al-mufakkiru fa-ʾawwalu mā yalzamu qalbahu shiddatu al-wajali, wa-ḥusnu inbiʿāthi al-ʿamali.

As for the reflective person, the first requirements of his heart are intense awe and a wholesome impulse to act.

ثُمَّ تَلْزَمُ الْعَالِمَ مَعَ تَعْلِيمِهِ لِلَّهِ تَعَالَى الْمَحَبَّةُ، مَعَ شِدَّةِ الْهَيْبَةِ.

Thumma talzamu al-ʿālima maʿa taʿlīmihi li-llāhi taʿālā al-maḥabbatu, maʿa shiddati al-haybati.

Then, together with his teaching, the learned person must have love for God Most High, coupled with intense reverence.

وَيَلْزَمُ قَلْبَ الْمُتَعَلِّمِ وَقَارُ الْفَائِدَةِ، مَعَ انْتِظَارِ الزَّائِدَةِ.

Wa-yalzamu qalba al-mutaʿallimi waqāru al-fāʾidati, maʿa intiẓāri al-zāʾidati.

The learner’s heart must possess the dignity of what he has gained, while awaiting further increase.

وَيَلْزَمُ الْمُفَكِّرَ الَّذِي انْبَعَثَ مِنْ تَقْصِيرِهِ إِلَى التَّفَكُّرِ فِي كَدِّ الْعَمَلِ، شِدَّةُ الْوَجَلِ مِنْ فَرْطِ التَّقْصِيرِ، وَكَثْرَةُ تَذَكُّرِ مَا إِلَيْهِ يَصِيرُ.

Wa-yalzamu al-mufakkira alladhī inbaʿatha min taqṣīrihi ʾilā al-tafakkuri fī kaddi al-ʿamali, shiddatu al-wajali min farṭi al-taqṣīri, wa-kathratu tadhakkuri mā ʾilayhi yaṣīru.

The reflective person who has roused himself from negligence to contemplate the toil of action must have intense fear of excessive neglect and frequently remember the end toward which he is going.

فَأَوَّلُ أَبْوَابِ الْعِبَادَاتِ التَّفَكُّرُ مَعَ الزَّهَادَةِ فِي الْمَعَاصِي، فَإِنَّ الْفِكْرَةَ تَفْتَحُ مَا بَعْدَهَا، وَتَحْسُنُ لِصَاحِبِهَا مَعُونَتُهَا، وَهِيَ أَكْبَرُ عِبَادَةِ الْقَلْبِ، وَأَبْعَدُهَا مِنْ سَخَطِ الرَّبِّ.

Fa-ʾawwalu ʾabwābi al-ʿibādāti al-tafakkuru maʿa al-zahādati fī al-maʿāṣī, fa-ʾinna al-fikrata taftaḥu mā baʿdahā, wa-taḥsunu liṣāḥibihā maʿūnatuhā, wa-hiya ʾakbaru ʿibādati al-qalbi, wa-ʾabʿaduhā min sakhaṭi al-rabbi.

The first gateway to acts of worship is reflection together with renunciation of sins. Reflection opens what lies beyond it and gives its practitioner valuable help. It is the greatest worship of the heart and the furthest removed from the Lord’s displeasure.

فَالْفِكْرَةُ تُعِينُ عَلَى عِبَادَةِ الْبَاطِنِ، وَبِهَا يَقْوَى الْعَبْدُ عَلَى الظَّاهِرِ، يُؤْنَسُ بِهَا مِنَ الْوَحْشَةِ، وَيُسْتَعَانُ بِهَا عَلَى الْوَحْدَةِ، وَهِيَ مِفْتَاحُ الْحِكْمَةِ بِأَكْرَمِ الْوَسْمِ، وَيَلْزَمُ صَاحِبَهَا حُسْنُ الِاسْمِ، يَعْلُو صَاحِبَهَا الْوَقَارُ، وَيَأْمَنُ جَلِيسُهُ تَبِعَةَ الْإِسْرَارِ.

Fa-al-fikratu tuʿīnu ʿalā ʿibādati al-bāṭini, wa-bihā yaqwā al-ʿabdu ʿalā al-ẓāhiri, yuʾnasu bihā mina al-waḥshati, wa-yustaʿānu bihā ʿalā al-waḥdati, wa-hiya miftāḥu al-ḥikmati bi-ʾakrami al-wasmi, wa-yalzamu ṣāḥibahā ḥusnu al-ismi, yaʿlū ṣāḥibahā al-waqāru, wa-yaʾmanu jalīsuhu tabiʿata al-ʾisrāri.

Reflection assists inward worship and strengthens the servant for outward practice. It brings companionship amid desolation and helps him bear solitude. It is the key to wisdom, bearing the noblest mark, and gives its practitioner a good name. Dignity envelops him, and his companion is safe from the repercussions of confiding secrets.

فَإِذَا أَحْكَمَ التَّفَكُّرَ هَجَمَ عَلَى لَطِيفِ الْحِكْمَةِ، وَبَعُدَتْ مِنْهُ التُّهْمَةُ، وَتَنَبَّهَ مِنْ سَاعَاتِ الْغَفْلَةِ، لِأَنَّ قَلْبَهُ لَزِمَتْهُ الْعِبَادَةُ، وَصَارَ مِنَ الْعِبَادَةِ إِلَى الْعِنَايَةِ.

Fa-ʾidhā ʾaḥkama al-tafakkura hajama ʿalā laṭīfi al-ḥikmati, wa-baʿudat minhu al-tuhmatu, wa-tanabbaha min sāʿāti al-ghaflati, li-ʾanna qalbahu lazimat-hu al-ʿibādatu, wa-ṣāra mina al-ʿibādati ʾilā al-ʿināyati.

When he masters reflection, he comes upon subtle wisdom. Suspicion withdraws from him, and he awakens from periods of heedlessness, because worship has become inseparable from his heart and he has passed from worship to attentive care.

وَقَدْ قِيلَ: «اقْتَرِبُوا مِنْ صَاحِبِ الصَّمْتِ، فَإِنَّهُ يَلْقَى الْحِكْمَةَ».

Wa-qad qīla: «iqtaribū min ṣāḥibi al-ṣamti, fa-ʾinnahu yalqā al-ḥikmata».

It has been said: ‘Draw near to the person of silence, for he encounters wisdom.’

ثُمَّ تُفْتَحُ لِلْحَكِيمِ الْمُتَفَكِّرِ الصَّامِتِ الْوَرِعِ مِنْ أَنْوَاعِ أَبْوَابِ الْبِرِّ، فِي الْجَهْرِ وَالسِّرِّ مَا يَنْشَرِحُ بِالْبِرِّ صَدْرُهُ، فَتَزُولُ عَنْهُ مُكَابَدَةُ الْهَوَى، وَشِدَّةُ مُؤْنَةِ الْأَعْدَاءِ، فَلَا تَكُونُ عَلَيْهِ تَبِعَةٌ.

Thumma tuftaḥu li-al-ḥakīmi al-mutafakkiri al-ṣāmiti al-wariʿi min ʾanwāʿi ʾabwābi al-birri, fī al-jahri wa-al-sirri mā yanshariḥu bi-al-birri ṣadruhu, fa-tazūlu ʿanhu mukābadatu al-hawā, wa-shiddatu muʾnati al-ʾaʿdāʾi, fa-lā takūnu ʿalayhi tabiʿatun.

Then, for the wise, reflective, silent, scrupulous person, avenues of goodness open, publicly and privately, until goodness expands his breast. The struggle against desire and the heavy burden of enemies fall away, leaving him free of their consequences.”

الْغِنَى وَالشُّكْرُ وَالْفَقْرُ

Al-ghinā wa-al-shukru wa-al-faqru

Wealth, gratitude, and poverty

قُلْتُ: الْغِنَى مَا هُوَ؟

Qultu: al-ghinā mā huwa?

I asked: “What is wealth?”

قَالَ: الْغِنَى إِعْظَامُ النِّعَمِ، وَالدَّوَامُ فِي أَدَاءِ الشُّكْرِ، وَقِلَّةُ الِاهْتِمَامِ بِمَا تَكَفَّلَ بِهِ الرَّبُّ. فَمَنْ عَظَّمَ نِعَمَ رَبِّهِ أَحَبَّهُ، وَأَذَابَ شُكْرَهُ.

Qāla: al-ghinā ʾiʿẓāmu al-niʿami, wa-al-dawāmu fī ʾadāʾi al-shukri, wa-qillatu al-ihtimāmi bimā takaffala bihi al-rabbu. Fa-man ʿaẓẓama niʿama rabbihi ʾaḥabbahu, wa-ʾadhāba shukrahu.

He said: “Wealth is esteeming blessings, continually giving thanks, and having little anxiety about what the Lord has undertaken to provide. Whoever esteems his Lord’s blessings loves Him and ‘melts his gratitude’ [the printed expression is unclear].

Source page 15

فَالَّذِي يَبْعَثُ عَلَى إِعْظَامِ النِّعْمَةِ النَّظَرُ فِيمَا يَعْقُبُهَا إِذَا زَالَتْ، لِأَنَّ عَاقِبَةَ النِّعْمَةِ الْبَلِيَّةُ، فَلَوْ أَنَّ عَبْدًا مَلَكَ كَثِيرًا مِنَ الْأَمْوَالِ، وَفَقَدَ مِنَ النِّعَمِ مَا آلَمَهُ فَقْدُهُ لَاشْتَرَى بِجَمِيعِ مَا يَمْلِكُ مِنَ الْأَمْوَالِ، أَقَلَّ الْقَلِيلِ مِنْ نِعَمِهِ.

Fa-alladhī yabʿathu ʿalā ʾiʿẓāmi al-niʿmati al-naẓaru fīmā yaʿqubuhā ʾidhā zālat, li-ʾanna ʿāqibata al-niʿmati al-baliyyatu, fa-law ʾanna ʿabdan malaka kathīran mina al-ʾamwāli, wa-faqada mina al-niʿami mā ʾālamahu faqduhu lāshtarā bijamīʿi mā yamliku mina al-ʾamwāli, ʾaqalla al-qalīli min niʿamihi.

What prompts esteem for a blessing is considering what follows when it disappears, for affliction succeeds a blessing. If a servant possessed great wealth but lost a blessing whose absence caused him pain, he would spend all his wealth to buy back even the smallest measure of his blessings.

لِأَنَّ مَا حَلَّ بِهِ مِنَ الْآلَامِ، يُفْتَدَى مِنْهُ بِكَثِيرِ الْأَمْوَالِ.

Li-ʾanna mā ḥalla bihi mina al-ʾālāmi, yuftadā minhu bikathīri al-ʾamwāli.

For one would pay great wealth to be delivered from the pains that had befallen him.

فَمَنْ عَظَّمَ مَا بِهِ مِنَ النِّعَمِ حَلَّ بِهِ الْغِنَى، وَلَمْ يَأْسَفْ عَلَى مَا فَاتَهُ مِنَ الدُّنْيَا.

Fa-man ʿaẓẓama mā bihi mina al-niʿami ḥalla bihi al-ghinā, wa-lam yaʾsaf ʿalā mā fātahu mina al-dunyā.

Whoever esteems the blessings he has is visited by wealth and does not grieve for what he has missed of this world.

فَالَّذِي يَبْعَثُ عَلَى أَدَاءِ الشُّكْرِ شِدَّةُ حُسْنِ اعْتِقَادِ الْوَفَاءِ مِنَ اللَّهِ عَزَّ وَجَلَّ لِلْعَبْدِ، إِذَا نَظَرَ إِلَى مَنْ أَحْسَنَ إِلَيْهِ مِنْ غَيْرِ يَدٍ كَانَتْ مِنْهُ عَلَيْهِ، وَتَعَاهُدِهِ لَهُ فِي لَيْلِهِ وَنَهَارِهِ.

Fa-alladhī yabʿathu ʿalā ʾadāʾi al-shukri shiddatu ḥusni iʿtiqādi al-wafāʾi mina Allāhi ʿazza wa-jalla li-al-ʿabdi, ʾidhā naẓara ʾilā man ʾaḥsana ʾilayhi min ghayri yadin kānat minhu ʿalayhi, wa-taʿāhudihi lahu fī laylihi wa-nahārihi.

What prompts the giving of thanks is a firm and sound conviction that God, mighty and exalted, fulfills His promise to the servant: the servant considers the One who has treated him generously without receiving any prior favor from him, and His continual care for him by night and day.

فَاسْتَحْيَى مِنْ تَقْصِيرِهِ فِي حَقِّ مَنْ هَذِهِ صِفَتُهُ، وَخَافَ أَنْ يَسْلُبَهُ إِيَّاهَا إِذَا قَصَّرَ فِي أَدَاءِ شُكْرِهِ، وَاسْتَعَانَ عَلَى اعْتِقَادِ الْوَفَاءِ بِحُسْنِ اعْتِقَادِ الصَّبْرِ، فَزَادَ ذَلِكَ فِي غِنَاهُ، وَاسْتَوْجَبَ الْمَزِيدَ مِنْ مَوْلَاهُ.

Fa-istaḥyā min taqṣīrihi fī ḥaqqi man hādhihi ṣifatuhu, wa-khāfa ʾan yaslubahu ʾiyyāhā ʾidhā qaṣṣara fī ʾadāʾi shukrihi, wa-istaʿāna ʿalā iʿtiqādi al-wafāʾi biḥusni iʿtiqādi al-ṣabri, fa-zāda dhālika fī ghināhu, wa-istawjaba al-mazīda min mawlāhu.

He becomes ashamed of falling short in his duty toward One of this character, and fears that He may take those blessings away if he neglects to thank Him. He supports his conviction of fulfillment with a sound commitment to patience. This increases his wealth and makes him worthy of further bounty from his Master.”

قُلْتُ: مَا الَّذِي يَبْعَثُهُ عَلَى قِلَّةِ الِاهْتِمَامِ بِمَا تَكَفَّلَ لَهُ بِهِ رَبُّهُ؟

Qultu: mā alladhī yabʿathuhu ʿalā qillati al-ihtimāmi bimā takaffala lahu bihi rabbuhu?

I asked: “What prompts him to worry less about what his Lord has undertaken to provide?”

قَالَ: يَقِينُهُ بِاللَّهِ لِمَا ضَمِنَ لَهُ الْوَفَاءَ، وَمَعْرِفَتُهُ بِأَنَّهُ لَا يُضَيِّعُ الضُّعَفَاءَ، وَنَظَرُهُ إِلَى مَوْلَاهُ مِنْ حَيْثُ جُودُهُ، وَحُسْنُ عَطْفِهِ عَلَى عِبَادِهِ، وَأَنَّهُ يُنْجِزُ مَا وَعَدَ وَلَا يُخْلِفُ، وَهُوَ الْغَنِيُّ الْحَمِيدُ، الرَّحِيمُ الْوَدُودُ،

Qāla: yaqīnuhu bi-Allāhi limā ḍamina lahu al-wafāʾa, wa-maʿrifatuhu bi-ʾannahu lā yuḍayyiʿu al-ḍuʿafāʾa, wa-naẓaruhu ʾilā mawlāhu min ḥaythu jūduhu, wa-ḥusnu ʿaṭfihi ʿalā ʿibādihi, wa-ʾannahu yunjizu mā waʿada wa-lā yukhlifu, wa-huwa al-ghaniyyu al-ḥamīdu, al-raḥīmu al-wadūdu,

He said: “His certainty in God concerning the fulfillment He has guaranteed, his knowledge that He does not neglect the weak, and his contemplation of his Master’s generosity and gracious tenderness toward His servants. He fulfills what He promises and does not break His word. He is the Self-Sufficient, the Praiseworthy, the Merciful, the Loving.

فَإِذَا نَظَرَ إِلَى رَبِّهِ بِجُودِهِ، وَحُسْنِ الْوَفَاءِ بِمَوْعُودِهِ، قَلَّ اهْتِمَامُهُ لِمَا ضَيَّعَ فِيمَا مَضَى مِنْ أَيَّامِهِ، فَتَدَارَكَ التَّضْيِيعَ بِإِحْسَانِهِ، وَتَلَافَى ذِكْرَ مَا مَضَى نِسْيَانُهُ، فَأَفَاقَ مِنْ مُؤْنَةِ الِاهْتِمَامِ، وَقَامَ فِعْلُهُ بِالتَّمَامِ،

Fa-ʾidhā naẓara ʾilā rabbihi bijūdihi, wa-ḥusni al-wafāʾi bimawʿūdihi, qalla ihtimāmuhu limā ḍayyaʿa fīmā maḍā min ʾayyāmihi, fa-tadāraka al-taḍyīʿa bi-ʾiḥsānihi, wa-talāfā dhikra mā maḍā nisyānuhu, fa-ʾafāqa min muʾnati al-ihtimāmi, wa-qāma fiʿluhu bi-al-tamāmi,

When he contemplates his Lord’s generosity and gracious fulfillment of His promise, his anxiety about what he neglected in his earlier days diminishes. He remedies that neglect through good conduct, and forgetfulness repairs his recollection of what has passed [the printed construction is difficult]. He recovers from the burden of anxiety, and his action becomes complete.

وَأَزَاحَ عَنْهُ حُسْنُ الظَّنِّ بِمَوْلَاهُ الْفَقْرَ، وَشَغَلَهُ عَنْ ذِكْرِ الدُّنْيَا حُسْنُ الْقِيَامِ بِالشُّكْرِ، فَسَكَنَ إِلَى الْغِنَى، وَحَلَّ بِالرَّاحَةِ.

Wa-ʾazāḥa ʿanhu ḥusnu al-ẓanni bimawlāhu al-faqra, wa-shaghalahu ʿan dhikri al-dunyā ḥusnu al-qiyāmi bi-al-shukri, fa-sakana ʾilā al-ghinā, wa-ḥalla bi-al-rāḥati.

Thinking well of his Master drives poverty from him, and properly giving thanks occupies him instead of thoughts of this world. He settles into wealth and comes to rest.

وَقَدْ قَالَتِ الْحُكَمَاءُ: «لَا يَهْتَمُّ عَاقِلٌ إِلَّا بِاللَّهِ».

Wa-qad qālati al-ḥukamāʾu: «lā yahtammu ʿāqilun ʾillā bi-Allāhi».

The sages have said: ‘A person of understanding is concerned only with God.’

وَقَالُوا: «مَنْ لَجَأَ إِلَى غَنِىٍّ جَوَادٍ حَلَّ بِالْغِنَى، وَاسْتَرَاحَ مِنْ تَعَبِ الْعَنَا».

Wa-qālū: «man lajaʾa ʾilā ghaniyyin jawādin ḥalla bi-al-ghinā, wa-istarāḥa min taʿabi al-ʿanā».

They have said: ‘Whoever takes refuge in One who is rich and generous enters into wealth and rests from exhausting toil.’

وَقَالُوا: «مَنْ أَنْزَلَ حَاجَتَهُ بِوَاحِدٍ مَا جَدَّ حَلَّ بِالرَّاحَةِ».

Wa-qālū: «man ʾanzala ḥājatahu biwāḥidin mā jadda ḥalla bi-al-rāḥati».

They have said: ‘Whoever lays his need before one, whatever has arisen, comes to rest’ [the printed ما جد is uncertain].

وَقَالُوا: «لَا يَهْتَمُّ عَاقِلٌ إِلَّا بِقَصْدِ حُسْنِ التَّدْبِيرِ، وَمَا إِلَيْهِ يَصِيرُ».

Wa-qālū: «lā yahtammu ʿāqilun ʾillā biqaṣdi ḥusni al-tadbīri, wa-mā ʾilayhi yaṣīru».

They have said: ‘A person of understanding concerns himself only with pursuing sound management and with the end toward which he is going.’”

قُلْتُ: فَالشُّكْرُ مَا هُوَ؟

Qultu: fa-al-shukru mā huwa?

I asked: “What, then, is gratitude?”

قَالَ: الشُّكْرُ ضُرُوبٌ، فَمِنْهُ مَفْرُوضٌ، وَمِنْهُ نَفْلٌ.

Qāla: al-shukru ḍurūbun, fa-minhu mafrūḍun, wa-minhu naflun.

He said: “Gratitude takes several forms. Some is obligatory and some voluntary.

Source page 16

فَأَمَّا الْفَرْضُ مِنْهُ فَالْقِيَامُ بِالْحَمْدِ لِلَّهِ الْمَعْلُومِ عِنْدَكَ وَعِنْدَ جَمِيعِ الْخَلِيقَةِ، وَهُوَ قَوْلُ الْقَائِلِ: «الْحَمْدُ لِلَّهِ» فَمَعْنَى الْحَمْدِ شَهَادَةٌ لَهُ تَعَالَى عَلَى الْخَلْقِ بِأَنَّ الْحَمْدَ الْحَسَنَ لِلَّهِ. فَهَذَا هُوَ فَرْضُ الشُّكْرِ.

Fa-ʾammā al-farḍu minhu fa-al-qiyāmu bi-al-ḥamdi li-llāhi al-maʿlūmi ʿindaka wa-ʿinda jamīʿi al-khalīqati, wa-huwa qawlu al-qāʾili: «al-ḥamdu li-llāhi» fa-maʿnā al-ḥamdi shahādatun lahu taʿālā ʿalā al-khalqi bi-ʾanna al-ḥamda al-ḥasana li-llāhi. Fa-hādhā huwa farḍu al-shukri.

The obligatory form is to offer God the praise known to you and to all creation: saying, ‘Praise belongs to God.’ The meaning of praise is testimony on behalf of Him, exalted is He, concerning creation, that all beautiful praise belongs to God. This is obligatory gratitude.

وَمِنْ فَرْضِ الشُّكْرِ أَنْ يُطَاعَ اللَّهُ فِي كُلِّ مَا أَمَرَ بِهِ.

Wa-min farḍi al-shukri ʾan yuṭāʿa Allāhu fī kulli mā ʾamara bihi.

Obligatory gratitude also includes obeying God in everything He has commanded.

وَمِنْ نَفْلِ الشُّكْرِ أَنْ يُعْطَى الْمَجْهُودُ فِي طَاعَتِهِ، بَعْدَ اجْتِنَابِ مَعْصِيَتِهِ، وَأَنْ يُسْتَقَلَّ مَا يُبْذَلُ، لِكَثِيرِ مَا بِهِ مِنَ النِّعَمِ، وَأَنْ يُنْظَرَ إِلَى جَمِيعِ أَفْعَالِهِ أَنَّهَا لَا تَقُومُ لِأَصْغَرِ نَعْمَائِهِ، فَهَذَا مَا نَفَّلَ اللَّهُ مِنَ الشُّكْرِ.

Wa-min nafli al-shukri ʾan yuʿṭā al-majhūdu fī ṭāʿatihi, baʿda ijtinābi maʿṣiyatihi, wa-ʾan yustaqalla mā yubdhalu, likathīri mā bihi mina al-niʿami, wa-ʾan yunẓara ʾilā jamīʿi ʾafʿālihi ʾannahā lā taqūmu li-ʾaṣghari naʿmāʾihi, fa-hādhā mā naffala Allāhu mina al-shukri.

Voluntary gratitude includes giving one’s utmost in obedience to Him after avoiding disobedience; regarding what one gives as little compared with one’s many blessings; and recognizing that all one’s actions cannot match even the smallest of His favors. This is the gratitude God has prescribed as voluntary.

فَجِمَاعُ الشُّكْرِ: الْحَمْدُ لِلَّهِ، وَحُسْنُ الثَّنَاءِ عَلَيْهِ، وَأَدَاءُ فَرَائِضِهِ إِلَيْهِ، وَالتَّقَرُّبُ بِإِعْطَاءِ الْمَجْهُودِ.

Fa-jimāʿu al-shukri: al-ḥamdu li-llāhi, wa-ḥusnu al-thanāʾi ʿalayhi, wa-ʾadāʾu farāʾiḍihi ʾilayhi, wa-al-taqarrubu bi-ʾiʿṭāʾi al-majhūdi.

Gratitude in its entirety consists in praising God, speaking beautifully of Him, fulfilling the obligations He has imposed, and drawing near through giving one’s utmost.”

قُلْتُ: مَا يَبْعَثُ عَلَى الشُّكْرِ؟

Qultu: mā yabʿathu ʿalā al-shukri?

I asked: “What prompts gratitude?”

قَالَ: يَبْعَثُ عَلَى الشُّكْرِ ضُرُوبٌ:

Qāla: yabʿathu ʿalā al-shukri ḍurūbun:

He said: “Several things prompt gratitude.

أَحَدُهَا: الْحِرْصُ عَلَى مُدَاوَمَةِ تَذَكُّرِ النِّعَمِ. وَالْآخَرُ: خَوْفُ حُلُولِ النِّقَمِ.

ʾAḥaduhā: al-ḥirṣu ʿalā mudāwamati tadhakkuri al-niʿami. Wa-al-ʾākharu: khawfu ḥulūli al-niqami.

One is eagerness to keep remembering blessings; another is fear that punishments may descend.

وَمِمَّا يَبْعَثُ عَلَى الشُّكْرِ اسْتِكْثَارُ الْعَبْدِ مِنَنَ اللَّهِ، وَشِدَّةُ الْحَيَاةِ إِذَا تَذَكَّرَ إِحْسَانَ اللَّهِ، وَكَثْرَةَ نِعَمِهِ عَلَيْهِ، فَاسْتَحْيَى مِنَ التَّقْصِيرِ فِي حَقِّهِ، وَدَأَبَ فِي أَدَاءِ شُكْرِهِ، فَلَمْ يَقْطَعِ اللَّهُ عَنْهُ الْمَزِيدَ، وَكَانَ عِنْدَهُ مِنَ اللَّهِ حُسْنُ التَّأْيِيدِ.

Wa-mimmā yabʿathu ʿalā al-shukri istikthāru al-ʿabdi minana Allāhi, wa-shiddatu al-ḥayāti ʾidhā tadhakkara ʾiḥsāna Allāhi, wa-kathrata niʿamihi ʿalayhi, fa-istaḥyā mina al-taqṣīri fī ḥaqqihi, wa-daʾaba fī ʾadāʾi shukrihi, fa-lam yaqṭaʿi Allāhu ʿanhu al-mazīda, wa-kāna ʿindahu mina Allāhi ḥusnu al-taʾyīdi.

Gratitude is also prompted when the servant regards God’s favors as abundant, with ‘intensity of life’ [as printed; the expression is uncertain], as he remembers God’s kindness and His many blessings upon him. He feels ashamed of neglecting his duty toward Him and perseveres in giving thanks. God does not cut off further bounty from him, and gracious support from God remains with him.”

قُلْتُ: الْفَقْرُ مَا هُوَ؟

Qultu: al-faqru mā huwa?

I asked: “What is poverty?”

قَالَ: الْفَقْرُ شِدَّةُ الطَّمَعِ، وَكَثْرَةُ تَذَكُّرِكَ مَا فَاتَكَ، مَعَ قَبِيحِ الْجَزَعِ. فَمَنْ حَلَّ هَذَا الْمَحَلَّ حَلَّ بِالْخُسْرَانِ وَالنَّدَمِ، إِذْ قَلْبُهُ مُعَلَّقٌ بِغَائِبٍ لَا يُدْرِكُهُ، وَيَطْمَعُ بِلِبْسَةِ مَذَلَّةٍ.

Qāla: al-faqru shiddatu al-ṭamaʿi, wa-kathratu tadhakkurika mā fātaka, maʿa qabīḥi al-jazaʿi. Fa-man ḥalla hādhā al-maḥalla ḥalla bi-al-khusrāni wa-al-nadami, ʾidh qalbuhu muʿallaqun bighāʾibin lā yudrikuhu, wa-yaṭmaʿu bilibsati madhallatin.

He said: “Poverty is intense covetousness and repeatedly remembering what you have missed, accompanied by ugly distress. Whoever reaches this condition enters loss and regret, for his heart is attached to something absent that he cannot attain, and he covets it while clothed in humiliation.”

قُلْتُ: فَبِمَاذَا يُنْفَى الْفَقْرُ؟

Qultu: fa-bimādhā yunfā al-faqru?

I asked: “How, then, is poverty dispelled?”

قَالَ: بِإِظْهَارِ الْيُسْرِ، وَانْتِظَارِهِ مِنَ اللَّهِ، مَعَ قَطْعِ الطَّمَعِ، وَنَفْيِ الْجَزَعِ، فَيَحِلُّ بِرَوْحِ الرَّخَاءِ، بِانْتِظَارِهِ مِنَ اللَّهِ كَثِيرَ الْعَطَاءِ، فَيَزُولُ عَنْهُ الطَّمَعُ، إِذَا كَانَ مِنْهُ إِلَى اللَّهِ حُسْنُ الْمَفْزَعِ.

Qāla: bi-ʾiẓhāri al-yusri, wa-intiẓārihi mina Allāhi, maʿa qaṭʿi al-ṭamaʿi, wa-nafyi al-jazaʿi, fa-yaḥillu birawḥi al-rakhāʾi, bi-intiẓārihi mina Allāhi kathīra al-ʿaṭāʾi, fa-yazūlu ʿanhu al-ṭamaʿu, ʾidhā kāna minhu ʾilā Allāhi ḥusnu al-mafzaʿi.

He said: “By displaying ease and awaiting it from God, while cutting off covetousness and banishing distress. He enters the relief of prosperity by awaiting abundant giving from God. Covetousness falls away when he takes proper refuge in God.

وَقَدْ قَالَ الْحُكَمَاءُ: «كُلُّ مَنْ سَأَلْتَهُ فَهُوَ فَوْقَكَ، وَأَنْتَ بِمَسْأَلَتِهِ ذَلِيلٌ، فَلَا تَسْأَلْ إِلَّا مَنْ لَا أَحَدَ فَوْقَهُ، مَنْ يُعِزُّكَ بِمَسْأَلَتِهِ، وَيُعِينُكَ بِعَطِيَّتِهِ».

Wa-qad qāla al-ḥukamāʾu: «kullu man saʾaltahu fa-huwa fawqaka, wa-ʾanta bimasʾalatihi dhalīlun, fa-lā tasʾal ʾillā man lā ʾaḥada fawqahu, man yuʿizzuka bimasʾalatihi, wa-yuʿīnuka biʿaṭiyyatihi».

The sages have said: ‘Everyone you ask stands above you, and asking him puts you in a position of humiliation. Ask only the One above whom there is no one, who honors you through your asking and helps you through His giving.’”

Source page 17

وَذَلِكَ اللَّهُ رَبُّ الْعَالَمِينَ. الَّذِي مَنْ طَمِعَ فِيمَا عِنْدَهُ عَزَّ بِطَمَعِهِ، وَمَنِ افْتَقَرَ إِلَيْهِ اسْتَغْنَى بِفَقْرِهِ، وَمَنْ ذَلَّ لَهُ لَمْ يُعَذَّبْ بِذُلِّهِ، وَلَمْ يَحِلَّ بِرِيَاءٍ فِي فَقْرِهِ، قَدْ عَلَاهُ عِزٌّ وَغِنًى، وَرَحَلَ بِقَلْبِهِ عَنِ الْمَطَامِعِ، وَتَوَجَّهَ إِلَى مَنْ لَا يَخِيبُ لَدَيْهِ سَائِلٌ.

Wa-dhālika Allāhu rabbu al-ʿālamīna. Alladhī man ṭamiʿa fīmā ʿindahu ʿazza biṭamaʿihi, wa-mani iftaqara ʾilayhi istaghnā bifaqrihi, wa-man dhalla lahu lam yuʿadhdhab bidhullihi, wa-lam yaḥilla biriyāʾin fī faqrihi, qad ʿalāhu ʿizzun wa-ghinan, wa-raḥala biqalbihi ʿani al-maṭāmiʿi, wa-tawajjaha ʾilā man lā yakhību ladayhi sāʾilun.

“That is God, Lord of the worlds. Whoever longs for what He possesses is honored through that longing; whoever is poor before Him becomes rich through his poverty. Whoever humbles himself before Him is not tormented by that humility or reduced to ostentation in his poverty. Honor and wealth envelop him. His heart leaves covetous desires behind and turns toward the One who disappoints no petitioner.

ذَلِكَ اللَّهُ الْحَكِيمُ الْحَلِيمُ الْكَرِيمُ، الَّذِي مِنْ جُودِهِ يَغْضَبُ عَلَى مَنْ لَا يَسْأَلُهُ مِنْ عِبَادِهِ، إِنْ سُئِلَ أَعْطَى، وَإِنْ لَمْ يُسْأَلْ ابْتَدَأَ، عَطِيَّتُهُ بِرٌّ، وَمَنْعُهُ اخْتِبَارٌ.

Dhālika Allāhu al-ḥakīmu al-ḥalīmu al-karīmu, alladhī min jūdihi yaghḍabu ʿalā man lā yasʾaluhu min ʿibādihi, ʾin suʾila ʾaʿṭā, wa-ʾin lam yusʾal ibtadaʾa, ʿaṭiyyatuhu birrun, wa-manʿuhu ikhtibārun.

That is God, the Wise, the Forbearing, the Generous, whose generosity makes Him displeased with servants who do not ask Him. When asked, He gives; when not asked, He takes the initiative. His giving is kindness, and His withholding is a test.”

قُلْتُ: مَا الَّذِي يَبْعَثُ عَلَى الْفَقْرِ؟

Qultu: mā alladhī yabʿathu ʿalā al-faqri?

I asked: “What gives rise to poverty?”

قَالَ: الَّذِي يَبْعَثُ عَلَى الْفَقْرِ حُبُّ الِاخْتِيَارِ، وَاشْتِغَالُهُ بِالْمُنَى، وَتَرْكُهُ الْقِيَامَ بِالَّذِي هُوَ أَوْلَى.

Qāla: alladhī yabʿathu ʿalā al-faqri ḥubbu al-ikhtiyāri, wa-ishtighāluhu bi-al-munā, wa-tarkuhu al-qiyāma bi-alladhī huwa ʾawlā.

He said: “Poverty arises from loving to choose for oneself, being occupied with wishes, and failing to attend to what takes priority.

فَإِذَا جَهِلَ مَنْ إِلَيْهِ الِاخْتِيَارُ، نَظَرَ إِلَى نَفْسِهِ بِالتَّدْبِيرِ، وَاخْتَارَ لَهَا خِلَافَ مَا اخْتَارَ الْمَوْلَى، فَلَمْ يَكُنْ بِمَا يُحِبُّهُ مَوْلَاهُ مُقِيمًا، فَانْقَطَعَ عَنْهُ مِنَ اللَّهِ الْمَزِيدُ، وَحَلَّ بِأَدْنَى مَحَلِّ الْعَبِيدِ، فَلَمْ يُكْثِرْ كَسْبَهُ فَيَسْتَوْجِبَ لَهُ الْغِنَى، وَلَمْ يَرَ بِرَّ مَنْ يَصْنَعُ إِلَيْهِ فَيَسْتَوْجِبَ مِنْهُ عَظِيمَ الْجَزَاءِ.

Fa-ʾidhā jahila man ʾilayhi al-ikhtiyāru, naẓara ʾilā nafsihi bi-al-tadbīri, wa-ikhtāra lahā khilāfa mā ikhtāra al-mawlā, fa-lam yakun bimā yuḥibbuhu mawlāhu muqīman, fa-inqaṭaʿa ʿanhu mina Allāhi al-mazīdu, wa-ḥalla bi-ʾadnā maḥalli al-ʿabīdi, fa-lam yukthir kasbahu fa-yastawjiba lahu al-ghinā, wa-lam yara birra man yaṣnaʿu ʾilayhi fa-yastawjiba minhu ʿaẓīma al-jazāʾi.

When he does not recognize the One to whom choice belongs, he looks to his own management and chooses for himself something contrary to his Master’s choice. He does not remain with what his Master loves, so further bounty from God is cut off, and he occupies the lowest station of servants. He neither increases his earnings enough to deserve wealth nor recognizes the kindness of his Benefactor so as to deserve a great reward from Him.

فَإِذَا اشْتَغَلَ بِالْمُنَى حَطَّ عَنْهُ كُلْفَةَ طَلَبِ الْغِنَى، وَابْتَغَى الْأُمُورَ مِنْ غَيْرِ مَعَادِنِهَا، فَخَابَ فِي طَلَبِهَا، فَلَمْ يُوجِبْ لَهُ الْغِنَى مَا تَمَنَّى، وَأَوْرَثَتْهُ نَفْسُهُ الْغِرَّةَ بِاللَّهِ، فَتَرَكَ حُسْنَ الْمَطَالِبِ، إِذَا لَجَأَ إِلَى الطَّمَعِ الْكَاذِبِ.

Fa-ʾidhā ishtaghala bi-al-munā ḥaṭṭa ʿanhu kulfata ṭalabi al-ghinā, wa-ibtaghā al-ʾumūra min ghayri maʿādinihā, fa-khāba fī ṭalabihā, fa-lam yūjib lahu al-ghinā mā tamannā, wa-ʾawrathat-hu nafsuhu al-ghirrata bi-Allāhi, fa-taraka ḥusna al-maṭālibi, ʾidhā lajaʾa ʾilā al-ṭamaʿi al-kādhibi.

When he occupies himself with wishes, he relieves himself of the effort of seeking wealth and seeks things outside their proper sources, failing in his pursuit. What he wishes for does not secure wealth for him. His soul bequeaths him delusion about God, so he abandons worthy pursuits by taking refuge in false expectations.

وَإِذَا تَرَكَ الْقِيَامَ بِمَا هُوَ أَوْلَى لَمْ يَسْتَدْرِكْ مَا فَاتَ، وَلَمْ يَظْفَرْ بِمَا هُوَ آتٍ. وَأَوْرَثَهُ تَرْكُ الْقِيَامِ بِالْأَوْلَى التَّوَانِيَ، فَصَارَ إِلَى فَقْرِ الْأَمَانِيِّ.

Wa-ʾidhā taraka al-qiyāma bimā huwa ʾawlā lam yastadrik mā fāta, wa-lam yaẓfar bimā huwa ʾātin. Wa-ʾawrathahu tarku al-qiyāmi bi-al-ʾawlā al-tawāniya, fa-ṣāra ʾilā faqri al-ʾamāniyyi.

When he fails to attend to what takes priority, he neither recovers what he has missed nor gains what is to come. Neglecting what takes priority brings him indolence, and he ends in the poverty of wishful thinking.”

دَفْعُ الْوَسْوَاسِ

Dafʿu al-waswāsi

Repelling whisperings

قُلْتُ: بِمَاذَا يُدْفَعُ وَسْوَاسُ الشَّيْطَانِ؟ وَبِمَاذَا يُقْوَى عَلَى ذَلِكَ، وَبِمَاذَا يُسْتَعَانُ عَلَيْهِ؟

Qultu: bimādhā yudfaʿu waswāsu al-shayṭāni? Wa-bimādhā yuqwā ʿalā dhālika, wa-bimādhā yustaʿānu ʿalayhi?

I asked: “How are Satan’s whisperings repelled? What gives one strength to do so, and what help can be sought against him?”

قَالَ: أَعْوَنُ الْأَشْيَاءِ عَلَى دَفْعِ وَسْوَاسِهِ الْإِعْرَاضُ عَنْهُ، وَتَرْكُ الْإِصْغَاءِ إِلَيْهِ.

Qāla: ʾaʿwanu al-ʾashyāʾi ʿalā dafʿi waswāsihi al-ʾiʿrāḍu ʿanhu, wa-tarku al-ʾiṣghāʾi ʾilayhi.

He said: “The greatest help in repelling his whisperings is turning away from him and refusing to listen.

وَذَلِكَ إِذَا صَغُرَتْ قِيمَتُهُ عِنْدَكَ، وَهَانَ كَيْدُهُ عَلَيْكَ، وَإِذَا تَمَّ عِلْمُكَ بِمَضَرَّةِ مَا يُلْقِي إِلَيْكَ، مَعَ مَعْرِفَتِكَ بِقُوَّتِهِ عَلَيْكَ، وَضَعْفِكَ عَنْهُ.

Wa-dhālika ʾidhā ṣaghurat qīmatuhu ʿindaka, wa-hāna kayduhu ʿalayka, wa-ʾidhā tamma ʿilmuka bimaḍarrati mā yulqī ʾilayka, maʿa maʿrifatika biquwwatihi ʿalayka, wa-ḍaʿfika ʿanhu.

This happens when his importance dwindles in your eyes, his plotting seems slight to you, and your knowledge of the harm in what he suggests is complete, while you recognize his strength against you and your weakness before him.

Source page 18

فَحِينَئِذٍ أُعْطِيتَ الْقُدْرَةَ عَلَى رَدِّ كَيْدِهِ، وَلَمْ يُعْطَ الْقُوَّةَ عَلَى أَنْ يُكْرِهَكَ عَلَى مَا يُرِيدُ مِنْكَ.

Fa-ḥīnaʾidhin ʾuʿṭīta al-qudrata ʿalā raddi kaydihi, wa-lam yuʿṭa al-quwwata ʿalā ʾan yukrihaka ʿalā mā yurīdu minka.

Then you are given the ability to repel his plotting, while he is not given the power to force you into what he wants from you.

فَإِذَا تَمَّ عِلْمُكَ بِعَدَاوَتِهِ، وَقِلَّةِ حِيلَتِهِ، وَهَانَتْ عَلَيْكَ مُحَارَبَتُهُ، وَنَظَرْتَ إِلَيْهِ بِالِاسْتِصْغَارِ لَهُ، وَالْقُوَّةِ مِنْكَ عَلَيْهِ، وَالضَّعْفِ مِنْهُ، وَقِلَّةِ الْحِيلَةِ فِيمَا يُرِيدُ مِنْكَ، وَثَبَتَّ عَلَى مُحَارَبَتِهِ.

Fa-ʾidhā tamma ʿilmuka biʿadāwatihi, wa-qillati ḥīlatihi, wa-hānat ʿalayka muḥārabatuhu, wa-naẓarta ʾilayhi bi-al-istiṣghāri lahu, wa-al-quwwati minka ʿalayhi, wa-al-ḍaʿfi minhu, wa-qillati al-ḥīlati fīmā yurīdu minka, wa-thabatta ʿalā muḥārabatihi.

When your knowledge of his enmity and his limited resources is complete, fighting him becomes easy. You view him as insignificant, yourself as strong against him, and him as weak and lacking the means to get what he wants from you. You stand firm in resisting him.

فَكُلُّ بَطَلٍ مُسْتَصْغِرٍ لِمُبَارَزَةٍ، قَدِ اسْتَبْطَنَ الْقُوَّةَ عَلَيْهِ، وَقِلَّةَ الْهَيْبَةِ مِنْهُ لَهُ، فَلَا يُحَدِّثُ عَدُوُّهُ نَفْسَهُ بِحَرْبِهِ، بَلْ يَتْرُكُ الْمُحَارَبَةَ لَهُ، إِلَى حَرْبِ مَنْ يَرْجُو أَنْ يَكُونَ مِنْهُ مَنْفَعَةٌ، وَمَنْ يُصْغِي إِلَى قَوْلِهِ.

Fa-kullu baṭalin mustaṣghirin limubārazatin, qadi istabṭana al-quwwata ʿalayhi, wa-qillata al-haybati minhu lahu, fa-lā yuḥaddithu ʿaduwwuhu nafsahu biḥarbihi, bal yatruku al-muḥārabata lahu, ʾilā ḥarbi man yarjū ʾan yakūna minhu manfaʿatun, wa-man yuṣghī ʾilā qawlihi.

Every champion who thinks little of a duel and inwardly knows his strength against his opponent and his lack of fear of him causes his enemy to abandon the thought of fighting him. Instead, the enemy turns to fight someone from whom he hopes to gain something, someone who listens to his words [the printed construction begins irregularly].

أَمَّا مَنْ سَبَقَ إِلَيْكَ الْعِلْمُ بِأَمْرِهِ مِنَ الصَّادِقِ الْخَبِيرِ، فَالْعَجَبُ مِمَّنْ يُصْغِي إِلَى مَنْ هَذِهِ صِفَتُهُ.

ʾAmmā man sabaqa ʾilayka al-ʿilmu bi-ʾamrihi mina al-ṣādiqi al-khabīri, fa-al-ʿajabu mimman yuṣghī ʾilā man hādhihi ṣifatuhu.

As for one about whom the Truthful, All-Aware has already informed you, it is astonishing that anyone should listen to someone of this character.

فَإِذَا تَمَّ عِلْمُكَ بِعَدَاوَتِهِ لَكَ حَمَلَكَ عِلْمُكَ عَلَى مُحَارَبَتِهِ، وَاسْتَدْلَلْتَ مِنْ دَلَالَتِهِ، وَوَجَدْتَ مِنَ اللَّذَّةِ فِي مُخَالَفَتِهِ، أَعْظَمَ مِمَّا تَجِدُ مِنَ اللَّذَّةِ فِي مُوَافَقَتِهِ.

Fa-ʾidhā tamma ʿilmuka biʿadāwatihi laka ḥamalaka ʿilmuka ʿalā muḥārabatihi, wa-istadlalta min dalālatihi, wa-wajadta mina al-ladhdhati fī mukhālafatihi, ʾaʿẓama mimmā tajidu mina al-ladhdhati fī muwāfaqatihi.

When your knowledge of his enmity toward you is complete, that knowledge drives you to resist him. You draw a lesson from his suggestions and find greater pleasure in opposing him than in agreeing with him.

فَمَا مَنْ أَحَبَّكَ دَلَّكَ عَلَى مَا دَلَّكَ عَلَيْهِ، وَمَا هُوَ إِلَّا مِنْ عَدَاوَتِهِ إِيَّاكَ، وَتَعَصُّبِهِ عَلَيْكَ، فَدَلَّكَ عَلَى أَيِّ الْأُمُورِ الَّتِي عَلَيْكَ فِيهَا الضَّرَرُ وَأَغْرَاكَ بِالْمَكْرُوهِ لَا بِالْمَحْبُوبِ.

Fa-mā man ʾaḥabbaka dallaka ʿalā mā dallaka ʿalayhi, wa-mā huwa ʾillā min ʿadāwatihi ʾiyyāka, wa-taʿaṣṣubihi ʿalayka, fa-dallaka ʿalā ʾayyi al-ʾumūri allatī ʿalayka fīhā al-ḍararu wa-ʾaghrāka bi-al-makrūhi lā bi-al-maḥbūbi.

No one who loved you would direct you toward what he directs you toward. This arises only from his enmity and hostility toward you: he points you to things that harm you and tempts you toward what is hateful, not what is loved.

غَيْرَ أَنَّهُ لَمَّا قَابَلَ بَيْنَ الشَّيْئَيْنِ، الشَّيْءِ الَّذِي فِيهِ لَذَّةٌ، مَعَ مَا لَكَ فِيهِ مِنَ الْعَاقِبَةِ الْمُبِيدَةِ وَالشَّيْءِ الَّذِي فِيهِ مَشَقَّةٌ مَعَ مَا لَكَ فِيهِ مِنَ الْعَاقِبَةِ الْحَمِيدَةِ، اخْتَارَ مِنْ عَدَاوَتِهِ إِيَّاكَ لَذَّتَكَ فِي الدُّنْيَا، لِمَا يَعْلَمُ مِنْ شِدَّةِ عَاقِبَتِهَا فِي الْآخِرَةِ، مَعَ مَعْرِفَتِهِ بِزَوَالِ نِعَمِ الدُّنْيَا، وَبَقَاءِ عَذَابِ الْآخِرَةِ.

Ghayra ʾannahu lammā qābala bayna al-shayʾayni, al-shayʾi alladhī fīhi ladhdhatun, maʿa mā laka fīhi mina al-ʿāqibati al-mubīdati wa-al-shayʾi alladhī fīhi mashaqqatun maʿa mā laka fīhi mina al-ʿāqibati al-ḥamīdati, ikhtāra min ʿadāwatihi ʾiyyāka ladhdhataka fī al-dunyā, limā yaʿlamu min shiddati ʿāqibatihā fī al-ʾākhirati, maʿa maʿrifatihi bizawāli niʿami al-dunyā, wa-baqāʾi ʿadhābi al-ʾākhirati.

When he compared the two things, one pleasurable but with a ruinous outcome for you, the other difficult but with a praiseworthy outcome, his enmity made him choose your worldly pleasure. He knows its outcome in the hereafter is severe, and he knows that worldly blessings pass away while punishment in the hereafter endures.

فَكُنْ مِمَّنْ تَنَعَّمَ بِإِرْغَامِ عَدُوِّهِ، وَأَحْبِبْ مَوْلَاكَ، فَإِنَّكَ إِذَا حَلَلْتَ بِحُبِّهِ، وَجَدْتَ مِنَ اللَّذَّةِ فِي مُخَالَفَةِ الشَّيْطَانِ أَعْظَمَ مِمَّا تَجِدُ مِنَ اللَّذَّةِ فِي مُوَافَقَتِهِ.

Fa-kun mimman tanaʿʿama bi-ʾirghāmi ʿaduwwihi, wa-ʾaḥbib mawlāka, fa-ʾinnaka ʾidhā ḥalalta biḥubbihi, wajadta mina al-ladhdhati fī mukhālafati al-shayṭāni ʾaʿẓama mimmā tajidu mina al-ladhdhati fī muwāfaqatihi.

Be among those who delight in humbling their enemy, and love your Master. Once you enter into love of Him, you find greater pleasure in opposing Satan than in agreeing with him.

اتَّخِذْهُ عَدُوًّا فَإِنَّهُ لَا يَأْلُو فِي عَدَاوَتِكَ جُهْدًا، لَقَدِ اشْتَرَى عَدَاوَتَكَ بِالْغَالِي مِنَ الثَّمَنِ، وَظَفِرَ مِنْهَا بِالْقَبِيحِ مِنَ اللَّعْنِ، وَجَاءَكَ بِمَا يُحِلُّكَ بِالْخُسْرَانِ وَالنَّدَمِ.

Ittakhidh-hu ʿaduwwan fa-ʾinnahu lā yaʾlū fī ʿadāwatika juhdan, laqadi ishtarā ʿadāwataka bi-al-ghālī mina al-thamani, wa-ẓafira minhā bi-al-qabīḥi mina al-laʿni, wa-jāʾaka bimā yuḥilluka bi-al-khusrāni wa-al-nadami.

Take him as an enemy, for he spares no effort in hostility toward you. He bought enmity toward you at a high price, gaining from it a hideous curse, and he comes to you with what will bring you loss and regret.

مَا ظَنُّكَ بِعَبْدٍ أَلْقَتْهُ عَدَاوَتُهُ إِيَّاكَ فِي شَخْصِ آدَمَ هَذَا الْمَقَامَ، أَتَرَاهُ حَرِيصًا إِلَّا عَلَى أَنْ يُلْقِيَكَ مُلْقَاهُ.

Mā ẓannuka biʿabdin ʾalqat-hu ʿadāwatuhu ʾiyyāka fī shakhṣi ʾĀdama hādhā al-maqāma, ʾatarāhu ḥarīṣan ʾillā ʿalā ʾan yulqiyaka mulqāhu.

What do you think of a servant whom enmity toward you, in the person of Adam, cast into this condition? Can you imagine him eager for anything except casting you where he was cast?

اشْتَرِ مَا بَاعَ خِلَافَ مَا اشْتَرَى، وَإِنَّكَ لَنْ تَرْوَى حَتَّى تَظْفَرَ بِمَا فَاتَهُ، وَتُخَالِفَهُ فِي مَحَابِّهِ، وَصِلْ بَيْنَ الشَّيْئَيْنِ تَعْرِفِ الْفَضْلَ فِي أَيِّهِمَا.

Ishtari mā bāʿa khilāfa mā ishtarā, wa-ʾinnaka lan tarwā ḥattā taẓfara bimā fātahu, wa-tukhālifahu fī maḥābbihi, wa-ṣil bayna al-shayʾayni taʿrifi al-faḍla fī ʾayyihimā.

Buy what he sold, the opposite of what he bought. You will not be satisfied until you gain what he missed and oppose him in the things he loves. Bring the two things together, and you will know which is superior.

Source page 19

مَا زَالَتْ بِهِ الْعَدَاوَةُ، حَتَّى حَلَّ عَلَى النَّدَمِ، فَلَمَّا يَئِسَ اللَّعِينُ وَفَارَقَ أَهْلَ الطَّهَارَةِ، صَارَ لِرِيَادَةِ أَهْلِ النَّجَاسَةِ، وَنَظَرَ لِمَا أَرَادُوا، وَأَمَّلَ بِهِمْ مِنَ الْمُبَالَغَةِ فِي الْعَدَاوَةِ، وَإِنَّهُ لَبَصِيرٌ بِعَدَاوَتِكَ، إِذِ اخْتَارَهَا عَلَى السَّعَادَةِ وَعَلَى مَقَامِ السُّعَدَاءِ، فَصَارَ مِنْ دَارِ الطَّهَارَةِ طَرِيدًا، وَأَلْبَسَهُ اللَّهُ اللَّعْنَةَ فَصَارَ بِهَا شَرِيدًا.

Mā zālat bihi al-ʿadāwatu, ḥattā ḥalla ʿalā al-nadami, fa-lammā yaʾisa al-laʿīnu wa-fāraqa ʾahla al-ṭahārati, ṣāra liriyādati ʾahli al-najāsati, wa-naẓara limā ʾarādū, wa-ʾammala bihim mina al-mubālaghati fī al-ʿadāwati, wa-ʾinnahu labaṣīrun biʿadāwatika, ʾidhi ikhtārahā ʿalā al-saʿādati wa-ʿalā maqāmi al-suʿadāʾi, fa-ṣāra min dāri al-ṭahārati ṭarīdan, wa-ʾalbasahu Allāhu al-laʿnata fa-ṣāra bihā sharīdan.

Enmity kept driving him until he came to regret. When the accursed one despaired and parted from the people of purity, he became a leader of the people of impurity, considering what they wanted and hoping through them to intensify his hostility. He understands enmity toward you well: he chose it over happiness and the station of the blessed. He was expelled from the abode of purity, and God clothed him in a curse, leaving him an outcast.

انْتُزِعَ عَنْهُ نُورُ الْبَهَاءِ، إِنَّ رَبَّكَ لَرَؤُوفٌ رَحِيمٌ، ادْخُلْ بِعَدَاوَتِكَ إِيَّاهُ السَّعَادَةَ، وَأَحِلَّ بِهِ بِعَدَاوَتِكَ لَهُ الشَّقَاوَةَ.

Untuziʿa ʿanhu nūru al-bahāʾi, ʾinna rabbaka laraʾūfun raḥīmun, udkhul biʿadāwatika ʾiyyāhu al-saʿādata, wa-ʾaḥilla bihi biʿadāwatika lahu al-shaqāwata.

The light of splendor was stripped from him. Your Lord is indeed tender and merciful. Enter happiness through your enmity toward him, and bring misery upon him through that enmity.

وَلَوْ لَمْ تُعَادِهِ إِلَّا لِعَدَاوَتِهِ لِأَبَوَيْكَ، لَكَانَ يَنْبَغِي لَكَ أَنْ تُعَادِيَهُ. أَمَا عَلِمْتَ مَا حَلَّ بِهِمَا، وَإِلَى مَا صَارَا بِعَدَاوَتِهِ إِيَّاهُمَا، وَمَا نَزَعَ عَنْهُمَا مِنْ ثِيَابِ النُّورِ، وَأَخْرَجَهُمَا إِلَى الشِّدَّةِ مِنَ السُّرُورِ، فَأَهْبَطَهُمَا مِنْ دَارِ النَّعِيمِ، إِلَى مُقَاسَاةِ الْعَيْشِ الْعَسِيرِ.

Wa-law lam tuʿādihi ʾillā liʿadāwatihi li-ʾabawayka, lakāna yanbaghī laka ʾan tuʿādiyahu. ʾAmā ʿalimta mā ḥalla bihimā, wa-ʾilā mā ṣārā biʿadāwatihi ʾiyyāhumā, wa-mā nazaʿa ʿanhumā min thiyābi al-nūri, wa-ʾakhrajahumā ʾilā al-shiddati mina al-surūri, fa-ʾahbaṭahumā min dāri al-naʿīmi, ʾilā muqāsāti al-ʿayshi al-ʿasīri.

Even if you opposed him only because of his hostility toward your parents, you ought to oppose him. Do you not know what befell them and what they came to through his enmity? He stripped them of garments of light and brought them from joy into hardship, causing their descent from the abode of bliss to the suffering of a difficult life.

حَسَدَهُمَا فَأَضَلَّهُمَا مَعَ لَذِيذِ عَيْشِهِمَا، فَأَوْجَبَ اللَّهُ أَنْ يُتْعِبَهُمَا بَعْدَ الدَّعَةِ، وَأَنْ يُذِيقَهُمَا الْمَرَارَةَ بَعْدَ اللَّذَّةِ، وَأَنْ يُرِيَهُمَا مِنْهُمَا مَا سَتَرَ عَنْهُمَا مِنَ الْعَوْرَةِ.

Ḥasadahumā fa-ʾaḍallahumā maʿa ladhīdhi ʿayshihimā, fa-ʾawjaba Allāhu ʾan yutʿibahumā baʿda al-daʿati, wa-ʾan yudhīqahumā al-marārata baʿda al-ladhdhati, wa-ʾan yuriyahumā minhumā mā satara ʿanhumā mina al-ʿawrati.

He envied them and led them astray amid their delightful life. God then ordained that they should experience toil after ease, bitterness after pleasure, and see in themselves the nakedness previously concealed from them.

أَمَا إِنَّهُمَا قَدْ نُودِيَا بِتَحْذِيرِهِ، لَكِنَّهُ غَرَّهُمَا بِفُجُورِهِ، وَأَظْهَرَ لَهَا الثِّقَةَ بِالْقَسَمِ، وَغَيَّبَ عَنْهُمَا أَعْسَرَ مَا أَضْمَرَ، فَوَافَقَ مِنْهُمَا نِسْيَانَ عَهْدِهِمَا مَعَ عِزِّهِمَا، فَلَمَّا وَاقَعَا الْخَطِيئَةَ، نُزِعَ عَنْهُمَا لِبَاسُ النِّعْمَةِ، وَصَارَا فِي ذُلِّهِمَا.

ʾAmā ʾinnahumā qad nūdiyā bitaḥdhīrihi, lākinnahu gharrahumā bifujūrihi, wa-ʾaẓhara lahā al-thiqata bi-al-qasami, wa-ghayyaba ʿanhumā ʾaʿsara mā ʾaḍmara, fa-wāfaqa minhumā nisyāna ʿahdihimā maʿa ʿizzihimā, fa-lammā wāqaʿā al-khaṭīʾata, nuziʿa ʿanhumā libāsu al-niʿmati, wa-ṣārā fī dhullihimā.

They had been called and warned against him, but he deceived them through his wickedness. He presented himself as trustworthy ‘to her’ [as printed] by swearing an oath, concealing from them the harshest part of his hidden purpose. He encountered their forgetfulness of their covenant while they still enjoyed honor. When they committed the sin, the garment of blessing was stripped from them, and they entered their humiliation.

فَوَلَّيَا هَارِبَيْنِ مِمَّا حَلَّ بِهِمَا مِنَ الْوَحْشَةِ، مُسْتَحِيَيْنِ مِمَّا وَقَعَا فِيهِ مِنَ الْخَطِيئَةِ، فَنُودِيَا: أَلَمْ أُخْبِرْكُمَا بِعَدَاوَتِهِ، وَأَنْهَكُمَا عَنْهُ.

Fa-wallayā hāribayni mimmā ḥalla bihimā mina al-waḥshati, mustaḥiyayni mimmā waqaʿā fīhi mina al-khaṭīʾati, fa-nūdiyā: ʾalam ʾukhbirkumā biʿadāwatihi, wa-ʾanhakumā ʿanhu.

They turned and fled from the desolation that had overtaken them, ashamed of the sin into which they had fallen. They were called: ‘Did I not tell you of his enmity and forbid you from him?’

فَلَمَّا سَمِعَا النِّدَاءَ، وَأَنَّهُ وَقَعَ بِهِمَا الْبَلَاءُ، عَلِمَا أَنَّهُ لَا مُنْجِيَ لَهُمَا مِنْهُ إِلَّا إِلَيْهِ، فَأَقْبَلَا بِالْإِنَابَةِ مُسْرِعَيْنِ، وَأَعْطَيَا التَّوْبَةَ طَائِعَيْنِ، فَاسْتَعْطَفَا عَطُوفًا، وَاسْتَرْأَفَا رَؤُوفًا، لَمَّا أَقَرَّا بِالذَّنْبِ، وَاعْتَرَفَا بِالذُّلِّ، فَقَالَا: رَبَّنَا ظَلَمْنَا أَنْفُسَنَا فَاغْفِرْ لَنَا [الْأَعْرَافِ: 230].

Fa-lammā samiʿā al-nidāʾa, wa-ʾannahu waqaʿa bihimā al-balāʾu, ʿalimā ʾannahu lā munjiya lahumā minhu ʾillā ʾilayhi, fa-ʾaqbalā bi-al-ʾinābati musriʿayni, wa-ʾaʿṭayā al-tawbata ṭāʾiʿayni, fa-istaʿṭafā ʿaṭūfan, wa-istarʾafā raʾūfan, lammā ʾaqarrā bi-al-dhanbi, wa-iʿtarafā bi-al-dhulli, fa-qālā: rabbanā ẓalamnā ʾanfusanā fa-ighfir lanā [al-ʾAʿrāfi: 230].

When they heard the call and realized affliction had befallen them, they knew there was no deliverance from Him except by turning to Him. They hastened back in repentance and willingly offered their turning. They sought tenderness from the Tender One and compassion from the Compassionate, acknowledging their sin and admitting their humiliation. They said: ‘Our Lord, we have wronged ourselves, so forgive us’ [printed as al-Aʿrāf: 230; the wording is a paraphrase of Qurʾān 7:23, and the printed verse number is erroneous].

فَغَفَرَ لَهُمَا، وَمَدَحَهَا بِحُسْنِ رَجْعَتِهِمَا، وَسُرْعَةِ إِنَابَتِهِمَا، فَعَفَا عَنْهُمَا وَغَفَرَ زَلَّتَهُمَا، فَلَمْ يُثْبِتْهُمَا لِسُوءِ فِعْلِهِمَا، وَمَدَحَهُمَا بِحُسْنِ فَعَالِهِمَا، وَبَرَّأَهُمَا بَعْدَ مَعْصِيَتِهِمَا، وَصَارَا فِي الطَّهَارَةِ.

Fa-ghafara lahumā, wa-madaḥahā biḥusni rajʿatihimā, wa-surʿati ʾinābatihimā, fa-ʿafā ʿanhumā wa-ghafara zallatahumā, fa-lam yuthbit-humā lisūʾi fiʿlihimā, wa-madaḥahumā biḥusni faʿālihimā, wa-barraʾahumā baʿda maʿṣiyatihimā, wa-ṣārā fī al-ṭahārati.

He forgave them and praised ‘her’ [as printed] for their fine return and swift repentance. He pardoned them and forgave their lapse, and ‘did not establish them for their evil action’ [the printed expression is unclear]. He praised them for their good conduct, cleared them after their disobedience, and they returned to purity.

فَأَمَّا عَدُوُّهُمَا فَصَارَ فِي سُنَّتِهِ، وَلَمْ يَنْزِعْ عَنْ غَيِّهِ، وَاخْتَارَ مَا أَرَادَ مِنْ عَمَاهُ عَلَى رُشْدِهِ، فَلَمْ يَنْزِعْ عَنْ خَطِيئَتِهِ، وَبَقِيَتْ عَلَيْهِ لَعْنَتُهُ، فَنَالَ طُولَ الْبَقَاءِ، بِمَا نَزَلَ بِهِ مِنَ الْبَلَاءِ.

Fa-ʾammā ʿaduwwuhumā fa-ṣāra fī sunnatihi, wa-lam yanziʿ ʿan ghayyihi, wa-ikhtāra mā ʾarāda min ʿamāhu ʿalā rushdihi, fa-lam yanziʿ ʿan khaṭīʾatihi, wa-baqiyat ʿalayhi laʿnatuhu, fa-nāla ṭūla al-baqāʾi, bimā nazala bihi mina al-balāʾi.

Their enemy, however, continued in his habitual course, refusing to abandon his error. He chose his desired blindness over right guidance, did not give up his sin, and his curse remained upon him. He gained a long existence together with the affliction that had descended on him.

Source page 20

فَاحْذَرْهُ أَنْ يُوقِعَكَ فِيمَا وَقَعَ فِيهِ، فَإِنَّ أَحَبَّ الْأُمُورِ إِلَيْهِ أَنْ يُسْقِطَكَ فِي الْأَمْرِ الَّذِي كَانَ مِنْ قِبَلِهِ سُقُوطُهُ: الْكِبْرِ وَالْحَسَدِ. فَإِنَّهُ أَوَّلُ مَا عُصِىَ اللَّهُ بِهِ.

Fa-iḥdharhu ʾan yūqiʿaka fīmā waqaʿa fīhi, fa-ʾinna ʾaḥabba al-ʾumūri ʾilayhi ʾan yusqiṭaka fī al-ʾamri alladhī kāna min qibalihi suqūṭuhu: al-kibri wa-al-ḥasadi. Fa-ʾinnahu ʾawwalu mā ʿuṣiya Allāhu bihi.

Beware lest he make you fall into what he fell into. His dearest wish is to make you fall through the very thing that brought about his own fall: pride and envy. This was the first thing through which God was disobeyed.

فَانْظُرْ مَا أَنْتَ صَائِرٌ إِلَيْهِ، وَاحْذَرْهُ أَنْ يُصَيِّرَكَ إِلَى مَا صَارَ إِلَيْهِ.

Fa-unẓur mā ʾanta ṣāʾirun ʾilayhi, wa-iḥdharhu ʾan yuṣayyiraka ʾilā mā ṣāra ʾilayhi.

Consider the end toward which you are going, and beware lest he bring you to the end he reached.”

الْكِبْرُ وَالْحَسَدُ وَالْغِشُّ

Al-kibru wa-al-ḥasadu wa-al-ghishshu

Pride, envy, and malice

قُلْتُ: وَأَيُّ شَيْءٍ الْكِبْرُ؟ وَمَا يَبْعَثُ عَلَيْهِ؟

Qultu: wa-ʾayyu shayʾin al-kibru? Wa-mā yabʿathu ʿalayhi?

I asked: “What is pride, and what prompts it?”

قَالَ: أَمَّا الْكِبْرُ، فَإِنَّ نَبِيَّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سُئِلَ عَنِ الْكِبْرِ: مَا هُوَ يَا رَسُولَ اللَّهِ؟ فَقَالَ: «الْكِبْرُ أَنْ تَبْطَرَ الْحَقَّ، وَتَغْمِضَ النَّاسَ». فَبَطَرُ الْحَقِّ رَدُّهُ، وَغَمْضُ النَّاسِ مَحْقَرَتُهُمْ.

Qāla: ʾammā al-kibru, fa-ʾinna nabiyya Allāhi ṣallā Allāhu ʿalayhi wa-sallama suʾila ʿani al-kibri: mā huwa yā rasūla Allāhi? Fa-qāla: «al-kibru ʾan tabṭara al-ḥaqqa, wa-taghmiḍa al-nāsa». Fa-baṭaru al-ḥaqqi radduhu, wa-ghamḍu al-nāsi maḥqaratuhum.

He said: “As for pride, God’s Prophet, may God bless him and grant him peace, was asked: ‘What is pride, Messenger of God?’ He replied: ‘Pride is to reject the truth and belittle people.’ Rejecting the truth means refusing it; belittling people means holding them in contempt.

فَالَّذِي يَبْعَثُ عَلَى الْكِبْرِ أَنْ يَنْسَى نِعْمَةَ مَنْ هُوَ فَوْقَهُ، وَاسْتِعْلَاءَهُ عَلَيْهِ، وَشِدَّةَ فَقْرِهِ إِلَيْهِ، فَأَمَّا إِذَا ذَكَرَ أَنَّهُ أَغْنَاهُ فِي سَيْبِ الْمَنَافِعِ إِلَيْهِ، وَصَرْفِ الْمَضَارِّ عَنْهُ، حَلَّ بِالِاسْتِكَانَةِ، وَحَلَّ بِهِ ذُلُّ الْحَاجَةِ إِلَيْهِ.

Fa-alladhī yabʿathu ʿalā al-kibri ʾan yansā niʿmata man huwa fawqahu, wa-istiʿlāʾahu ʿalayhi, wa-shiddata faqrihi ʾilayhi, fa-ʾammā ʾidhā dhakara ʾannahu ʾaghnāhu fī saybi al-manāfiʿi ʾilayhi, wa-ṣarfi al-maḍārri ʿanhu, ḥalla bi-al-istikānati, wa-ḥalla bihi dhullu al-ḥājati ʾilayhi.

Pride is prompted by forgetting the blessing of the One above him, His supremacy over him, and his own profound need for Him. But when he remembers that He has enriched him by pouring benefits upon him and turning harms away, he enters humility, and the lowliness of needing Him settles upon him.

وَإِذَا نَظَرَ إِلَى النِّعْمَةِ، وَشَغَلَتْهُ الْمَلَاهِي عَنْهَا بِاتِّبَاعِ الْهَوَى عَنْ أَدَاءِ شُكْرِهَا، نَسِيَ الذِّكْرَ، وَاشْتَغَلَ عَنِ الشُّكْرِ، وَحَلَّ بِالْكِبْرِ، فَهَذَا هُوَ الْكِبْرُ الَّذِي هُوَ يَبْطَرُ الْحَقَّ.

Wa-ʾidhā naẓara ʾilā al-niʿmati, wa-shaghalat-hu al-malāhī ʿanhā bi-ittibāʿi al-hawā ʿan ʾadāʾi shukrihā, nasiya al-dhikra, wa-ishtaghala ʿani al-shukri, wa-ḥalla bi-al-kibri, fa-hādhā huwa al-kibru alladhī huwa yabṭaru al-ḥaqqa.

When he looks at the blessing but amusements and following desire distract him from it and from giving due thanks, he forgets remembrance, becomes preoccupied instead of grateful, and enters pride. This is the pride that rejects the truth.

وَأَمَّا الْكِبْرُ الَّذِي هُوَ غَمْضُ النَّاسِ، فَإِنَّهُ يَنْظُرُ إِلَى نَفْسِهِ بِعِظَمِ الْقَدْرِ، وَإِلَى غَيْرِهِ بِصِغَرِ الْقِيمَةِ، وَإِلَى نَفْسِهِ بِالِاسْتِغْنَاءِ عَنْهُ، وَإِلَى غَيْرِهِ بِالْحَاجَةِ إِلَيْهِ، فَيَسْتَحْسِنُ مِنْ نَفْسِهِ سَيِّئَ مَا كَانَ مِنْهُ، وَلَا يَسْتَحْسِنُ أَحْسَنَ مَا كَانَ مِنْ غَيْرِهِ.

Wa-ʾammā al-kibru alladhī huwa ghamḍu al-nāsi, fa-ʾinnahu yanẓuru ʾilā nafsihi biʿiẓami al-qadri, wa-ʾilā ghayrihi biṣighari al-qīmati, wa-ʾilā nafsihi bi-al-istighnāʾi ʿanhu, wa-ʾilā ghayrihi bi-al-ḥājati ʾilayhi, fa-yastaḥsinu min nafsihi sayyiʾa mā kāna minhu, wa-lā yastaḥsinu ʾaḥsana mā kāna min ghayrihi.

As for the pride that belittles people, he sees himself as highly important and others as worth little, himself as having no need of them and others as needing him. He admires his own bad conduct but does not admire even the best conduct of others.

وَيَرَى النَّاسَ لَا يَنْظُرُونَ إِلَيْهِ بِمَا يَنْظُرُ بِهِ إِلَى نَفْسِهِ، وَيَرَى بِالْمَقَادِيرِ مَعْنَى الْعَدْلِ، وَيَخْتَارُ مِنْهُمُ الْفَضْلَ، وَيَحْمِلُ نَفْسَهُ عَلَى غَيْرِ سَبِيلِ الْعَدْلِ، إِذْ لَمْ يَسْتَوِيَا فِي الْأَصْلِ، وَيَنْسَى مَوْضِعَ الِاخْتِيَارِ، وَيَنْسَى مَا قَسَمَ بَيْنَهُمُ الْجَبَّارُ، وَهُوَ أَصْلُ مَعْصِيَةِ اللَّعِينِ، إِذْ قَالَ: أَنَا خَيْرٌ مِنْهُ خَلَقْتَنِي مِنْ نَارٍ وَخَلَقْتَهُ مِنْ طِينٍ [ص: 76].

Wa-yarā al-nāsa lā yanẓurūna ʾilayhi bimā yanẓuru bihi ʾilā nafsihi, wa-yarā bi-al-maqādīri maʿnā al-ʿadli, wa-yakhtāru minhumu al-faḍla, wa-yaḥmilu nafsahu ʿalā ghayri sabīli al-ʿadli, ʾidh lam yastawiyā fī al-ʾaṣli, wa-yansā mawḍiʿa al-ikhtiyāri, wa-yansā mā qasama baynahumu al-jabbāru, wa-huwa ʾaṣlu maʿṣiyati al-laʿīni, ʾidh qāla: ʾanā khayrun minhu khalaqtanī min nārin wa-khalaqtahu min ṭīnin [Ṣād: 76].

“He sees that people do not regard him as he regards himself. He sees justice in assigned ranks, yet selects superiority for himself over them and follows a course other than justice, since the two are unequal in origin [the printed argument is difficult]. He forgets where choice belongs and what the Compeller has apportioned among them. This is the root of the accursed one’s disobedience, when he said: ‘I am better than him: You created me from fire and created him from clay’ [Qurʾān, Ṣād 38:76].

فَهَذِهِ أُصُولُ مَذَاهِبِ الْكِبْرِ.

Fa-hādhihi ʾuṣūlu madhāhibi al-kibri.

These are the roots of the various forms of pride.

فَإِذَا صَغُرَ قَدْرُ الْعَبْدِ حَلَّ بِالْكِبْرِ، وَإِذَا بَلَغَ التَّمَامَ فِي الْقَدْرِ، اسْتَحْيَا مِنْ صِغَرِ الْكِبْرِ، لِأَنَّهُ يَبْطَرُ الْأَصْغَرَ وَإِنْ كَانَ فِي الْمِقْدَارِ كَبِيرًا، لِشُغْلِهِ عَنِ الْكِبْرِ بِحُسْنِ التَّدْبِيرِ، وَلَا يَتَوَاضَعُ إِلَّا كَبِيرٌ.

Fa-ʾidhā ṣaghura qadru al-ʿabdi ḥalla bi-al-kibri, wa-ʾidhā balagha al-tamāma fī al-qadri, istaḥyā min ṣighari al-kibri, li-ʾannahu yabṭaru al-ʾaṣghara wa-ʾin kāna fī al-miqdāri kabīran, lishughlihi ʿani al-kibri biḥusni al-tadbīri, wa-lā yatawāḍaʿu ʾillā kabīrun.

When a servant’s worth is small, he enters pride. When his worth reaches fullness, he is ashamed of pride’s smallness, for ‘he rejects the smaller, though great in measure’ [the printed wording is uncertain], being occupied with sound management rather than pride. Only someone great is truly humble.

فَإِذَا حَلَّ بِالتَّوَاضُعِ رُفِعَ عَنْ مَنْزِلَةِ الْوَضِيعِ.

Fa-ʾidhā ḥalla bi-al-tawāḍuʿi rufiʿa ʿan manzilati al-waḍīʿi.

When he enters humility, he is raised above the station of the lowly.

Source pages 20–21

وَإِذَا تَكَبَّرَ حَلَّ بِهِ الذُّلُّ، وَصَارَ دُونَ كُلِّ رَفِيعٍ، إِذْ ثَبَتَ أَنَّهُ عِنْدَ نَفْسِهِ وَضِيعٌ. وَذَلِكَ أَنَّ اللَّهَ تَعَالَى أَرَادَ مِنَ الْعِبَادِ أَنْ يُطِيعُوهُ وَيُعَظِّمُوهُ، وَيَخْشَعُوا لَهُ وَيَخْضَعُوا، فَإِذَا أَحَبَّ الْعَبْدُ أَنْ يُعَظَّمَ فَقَدْ أَرَادَ لِنَفْسِهِ مَا أَرَادَ اللَّهُ مِنَ الْعِبَادِ لِذَاتِهِ

Wa-ʾidhā takabbara ḥalla bihi al-dhullu, wa-ṣāra dūna kulli rafīʿin, ʾidh thabata ʾannahu ʿinda nafsihi waḍīʿun. Wa-dhālika ʾanna Allāha taʿālā ʾarāda mina al-ʿibādi ʾan yuṭīʿūhu wa-yuʿaẓẓimūhu, wa-yakhshaʿū lahu wa-yakhḍaʿū, fa-ʾidhā ʾaḥabba al-ʿabdu ʾan yuʿaẓẓama fa-qad ʾarāda linafsihi mā ʾarāda Allāhu mina al-ʿibādi lidhātihi

When he grows proud, humiliation descends upon him and he falls below everyone elevated, since it is established that he is lowly in his own eyes. God Most High desires His servants to obey and magnify Him, and to be reverent and submissive before Him. If a servant loves to be magnified, he desires for himself what God desires from His servants for Himself.

Source page 21

وَلِذَلِكَ جَاءَ فِي الْحَدِيثِ الْمَأْثُورِ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «الْكِبْرُ وَالْعَظَمَةُ رِدَاءُ اللَّهِ وَإِزَارُهُ، فَمَنْ تَعَظَّمَ وَتَكَبَّرَ فَقَدْ نَازَعَ اللَّهَ».

Wa-li-dhālika jāʾa fī al-ḥadīthi al-maʾthūri ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «al-kibru wa-al-ʿaẓamatu ridāʾu Allāhi wa-ʾizāruhu, fa-man taʿaẓẓama wa-takabbara fa-qad nāzaʿa Allāha».

Thus the report transmitted from the Prophet, may God bless him and grant him peace, says: ‘Pride and greatness are God’s cloak and waist-wrapper. Whoever claims greatness and grows proud has contended with God.’

فَكُلُّ هَذَا يَشْهَدُ عَلَى الْمُتَكَبِّرِ بِالصَّغَارِ وَالذِّلَّةِ.

Fa-kullu hādhā yash-hadu ʿalā al-mutakabbiri bi-al-ṣaghāri wa-al-dhillati.

All of this testifies to the proud person’s lowliness and humiliation.”

قُلْتُ: مَا الْحَسَدُ؟ وَمَا الَّذِي يَبْعَثُ عَلَيْهِ؟ وَهَلْ هُوَ وَالْغِشُّ وَاحِدٌ، أَوِ اثْنَانِ؟

Qultu: mā al-ḥasadu? Wa-mā alladhī yabʿathu ʿalayhi? Wa-hal huwa wa-al-ghishshu wāḥidun, ʾawi ithnāni?

I asked: “What is envy, and what prompts it? Are envy and malice one thing or two?”

قَالَ: أَصْلُ الْحَسَدِ وَالْغِشِّ وَاحِدٌ، يَفْتَرِقُ عَلَى ضَرْبَيْنِ، وَأَصْلُهُمَا شِدَّةُ الْحِرْصِ.

Qāla: ʾaṣlu al-ḥasadi wa-al-ghishshi wāḥidun, yaftariqu ʿalā ḍarbayni, wa-ʾaṣluhumā shiddatu al-ḥirṣi.

He said: “Envy and malice have one root, which divides into two forms. Their root is intense greed.

وَالْحَسَدُ يَكُونُ مَعَ النِّعْمَةِ، وَالْغِشُّ يَكُونُ مَعَ الْبَلِيَّةِ.

Wa-al-ḥasadu yakūnu maʿa al-niʿmati, wa-al-ghishshu yakūnu maʿa al-baliyyati.

Envy accompanies a blessing, while malice accompanies an affliction.

وَالْحَسَدُ أَنْ تَغْتَمَّ بِالنِّعَمِ إِذَا كَانَتْ لِغَيْرِكَ، تَوَدُّ لَوْ أَنَّهَا كَانَتْ مَصْرُوفَةً عَنْهُ.

Wa-al-ḥasadu ʾan taghtamma bi-al-niʿami ʾidhā kānat lighayrika, tawaddu law ʾannahā kānat maṣrūfatan ʿanhu.

Envy is being distressed by blessings when they belong to someone else, wishing they had been withheld from him.

وَالَّذِي يَبْعَثُ عَلَى الْحَسَدِ الْفَقْرَةُ وَشِدَّةُ الشَّرَهِ، وَالَّذِي يَبْعَثُ عَلَى الْغِشِّ قِلَّةُ الرَّحْمَةِ، وَشِدَّةُ الْقَسْوَةِ، وَالَّذِي يَبْعَثُ عَلَى الْكِبْرِ نِسْيَانُ النِّعْمَةِ.

Wa-alladhī yabʿathu ʿalā al-ḥasadi al-faqratu wa-shiddatu al-sharahi, wa-alladhī yabʿathu ʿalā al-ghishshi qillatu al-raḥmati, wa-shiddatu al-qaswati, wa-alladhī yabʿathu ʿalā al-kibri nisyānu al-niʿmati.

What prompts envy is poverty and intense voracity; what prompts malice is lack of mercy and great hardness of heart; what prompts pride is forgetting blessings.”

قُلْتُ: أَيُّ شَيْءٍ يُدْفَعُ بِهِ الْكِبْرُ وَالْحَسَدُ وَالْغِشُّ؟

Qultu: ʾayyu shayʾin yudfaʿu bihi al-kibru wa-al-ḥasadu wa-al-ghishshu?

I asked: “By what can pride, envy, and malice be repelled?”

قَالَ: الَّذِي يُدْفَعُ بِهِ الْكِبْرُ مَعْرِفَةُ الْعَبْدِ بِفَقْرِهِ إِلَى مَوْلَاهُ، وَشِدَّةِ حَاجَتِهِ إِلَيْهِ، فَإِذَا نَظَرَ إِلَى نَفْسِهِ بِعِظَمِ الْحَاجَةِ وَالْمَسْكَنَةِ، قَبِلَ كُلَّ مَا يَكُونُ مِنْ مَوْلَاهُ إِلَيْهِ، وَعَظُمَتْ نِعَمُهُ عَلَيْهِ، وَلَمْ يُضَيِّعْ أَمْرَهُ، وَلَمْ يُصَغِّرْ مِثْلَهُ مِنَ الْعَبِيدِ.

Qāla: alladhī yudfaʿu bihi al-kibru maʿrifatu al-ʿabdi bifaqrihi ʾilā mawlāhu, wa-shiddati ḥājatihi ʾilayhi, fa-ʾidhā naẓara ʾilā nafsihi biʿiẓami al-ḥājati wa-al-maskanati, qabila kulla mā yakūnu min mawlāhu ʾilayhi, wa-ʿaẓumat niʿamuhu ʿalayhi, wa-lam yuḍayyiʿ ʾamrahu, wa-lam yuṣaghghir mithlahu mina al-ʿabīdi.

He said: “Pride is repelled by the servant’s awareness of his poverty before his Master and his profound need for Him. When he sees his own great need and destitution, he accepts everything that comes to him from his Master. His blessings become great in his eyes; he neither neglects His command nor belittles fellow servants like himself.

وَالَّذِي يُدْفَعُ بِهِ الْحَسَدُ مَعْرِفَتُهُ بِاخْتِيَارِ الْجَبَّارِ لَهُ، وَحُسْنِ النَّظَرِ لِمَنْ يَلِي عَلَى النِّعْمَةِ مِنْ قِبَلِهِ، فَإِنْ حَلَّ شَيْءٌ مِنَ النِّعْمَةِ بِغَيْرِهِ فَإِنَّهَا لَوْ كَانَتْ لَهُ خَيْرًا مَا مَنَعَهَا عَنْهُ الْمُخْتَارُ.

Wa-alladhī yudfaʿu bihi al-ḥasadu maʿrifatuhu bi-ikhtiyāri al-jabbāri lahu, wa-ḥusni al-naẓari liman yalī ʿalā al-niʿmati min qibalihi, fa-ʾin ḥalla shayʾun mina al-niʿmati bighayrihi fa-ʾinnahā law kānat lahu khayran mā manaʿahā ʿanhu al-mukhtāru.

Envy is repelled by recognizing the Compeller’s choice for him and considering well ‘the one who presides over the blessing from Him’ [the printed construction is unclear]. If some blessing comes to another, the One who chooses would not have withheld it from him had it been good for him.

فَإِذَا اشْتَغَلَ الْحَاسِدُ بِهَذَا صُرِفَ عَنْ جِهَةٍ مَكْرُوهَةٍ، وَحَلَّ سُرُورُهُ، فَلَمْ يَغْتَمَّ بِحُلُولِ نِعْمَةٍ بِغَيْرِهِ، لِعِلْمِهِ أَنَّهَا لَوْ كَانَتْ خَيْرًا حَلَّتْ بِهِ.

Fa-ʾidhā ishtaghala al-ḥāsidu bi-hādhā ṣurifa ʿan jihatin makrūhatin, wa-ḥalla surūruhu, fa-lam yaghtamma biḥulūli niʿmatin bighayrihi, liʿilmihi ʾannahā law kānat khayran ḥallat bihi.

When the envious person occupies himself with this, he turns away from an objectionable direction, and joy settles in him. He is not distressed when another receives a blessing, knowing that it would have come to him if it had been good for him.

فَإِنْ غَلَبَهُ الْهَوَى نَظَرَ إِلَى الشَّيْءِ بِسُرْعَةِ الزَّوَالِ، وَتَغَيُّرِ الْأَحْوَالِ.

Fa-ʾin ghalabahu al-hawā naẓara ʾilā al-shayʾi bisurʿati al-zawāli, wa-taghayyuri al-ʾaḥwāli.

If desire overcomes him, he considers how quickly the thing passes away and circumstances change.

فَإِنْ لَمْ يَدْفَعِ الْحَسَدَ بِهَذَا نَظَرَ إِلَى مَكْرُوهِهِ، وَأَيِسَ مِمَّا يُزِيلُهُ عَمَّا حَلَّ بِهِ مِنَ النِّعَمِ، وَنَظَرَ إِلَى نَفْسِهِ وَقَدْ نَالَهُ غَمُّ حَسَدِهِ، فَحَلَّ الْمَحْسُودُ بِرَاحَةِ النِّعَمِ، وَحَلَّ الْحَاسِدُ بِرَغْمِ الْمَكْرُوهِ، وَتَذَكَّرَ قَوْلَهُ الْأَوَّلَ:

Fa-ʾin lam yadfaʿi al-ḥasada bi-hādhā naẓara ʾilā makrūhihi, wa-ʾayisa mimmā yuzīluhu ʿammā ḥalla bihi mina al-niʿami, wa-naẓara ʾilā nafsihi wa-qad nālahu ghammu ḥasadihi, fa-ḥalla al-maḥsūdu birāḥati al-niʿami, wa-ḥalla al-ḥāsidu biraghmi al-makrūhi, wa-tadhakkara qawlahu al-ʾawwala:

If this does not repel envy, he looks at the person he dislikes and gives up hoping for something that would strip him of the blessings he enjoys. He looks at himself, already afflicted by the distress of envy: the envied person enjoys the comfort of blessings, while the envier suffers humiliating vexation. He recalls his earlier saying:

إِنَّ لِلْحَاسِدِ الرَّغْمَ * وَإِنَّ لِلْعُلَا الْحَطَبَ.

ʾInna li-al-ḥāsidi al-raghma * wa-ʾinna li-al-ʿulā al-ḥaṭaba.

‘For the envier there is humiliation; for the heights there is firewood’ [the second half-line is printed obscurely].

Source page 22

فَإِذَا نَظَرَ الْحَاسِدُ إِلَى نَفْسِهِ قَدْ حَلَّ بِهَا الْأَلَمُ، وَحَلَّ الْمَحْسُودُ بِالرَّاحَةِ، انْصَرَفَ عَنِ الْحَسَدِ إِذَا كَانَ مِمَّنْ يُحْسِنُ الْمُخَاطَبَةَ.

Fa-ʾidhā naẓara al-ḥāsidu ʾilā nafsihi qad ḥalla bihā al-ʾalamu, wa-ḥalla al-maḥsūdu bi-al-rāḥati, inṣarafa ʿani al-ḥasadi ʾidhā kāna mimman yuḥsinu al-mukhāṭabata.

When the envious person sees that pain has overtaken him while the envied person is at ease, he turns away from envy, if he is capable of sound self-address.

وَالَّذِي يَبْعَثُ عَلَى الْغِشِّ مَهَانَةُ النَّفْسِ، مَعَ شِدَّةِ الْحِرْصِ، وَقِلَّةُ الرَّحْمَةِ، مَعَ اسْتِبْطَانِ الْقَسْوَةِ. وَالَّذِي يُدْفَعُ بِهِ الْغِشُّ اسْتِبْطَانُ الرَّحْمَةِ، وَلِينُ الْعَرِيكَةِ.

Wa-alladhī yabʿathu ʿalā al-ghishshi mahānatu al-nafsi, maʿa shiddati al-ḥirṣi, wa-qillatu al-raḥmati, maʿa istibṭāni al-qaswati. Wa-alladhī yudfaʿu bihi al-ghishshu istibṭānu al-raḥmati, wa-līnu al-ʿarīkati.

What prompts malice is the soul’s baseness coupled with intense greed, and lack of mercy coupled with inward hardness. Malice is repelled by inward mercy and a gentle disposition.

وَلَا يَخْرُجُ الْعَبْدُ مِنَ الْغِشِّ حَتَّى يَخْرُجَ مِنَ الذُّلِّ، وَالتَّنَافُسِ فِي الْعِزِّ، فَإِذَا عَلِمَ الْعَبْدُ أَنَّ أَصْلَ الْغِشِّ الْمَهَانَةُ، مَعَ ضَعْفِ الْحِيلَةِ، اسْتَبْدَلَ بِالْغِشِّ السَّلَامَةَ، وَسَلِمَ قَلْبُهُ لِلْعَامَّةِ.

Wa-lā yakhruju al-ʿabdu mina al-ghishshi ḥattā yakhruja mina al-dhulli, wa-al-tanāfusi fī al-ʿizzi, fa-ʾidhā ʿalima al-ʿabdu ʾanna ʾaṣla al-ghishshi al-mahānatu, maʿa ḍaʿfi al-ḥīlati, istabdala bi-al-ghishshi al-salāmata, wa-salima qalbuhu li-al-ʿāmmati.

The servant does not escape malice until he escapes humiliation and rivalry over prestige. Once he knows that malice springs from baseness and helplessness, he replaces it with soundness, and his heart becomes free of ill will toward people generally.

وَإِذَا عَلِمَ أَنَّ أَحَقَّ الْأَوْعِيَةِ بِالطَّهَارَةِ الْقَلْبُ، وَأَنَّهُ أَحَقُّ الْأَشْيَاءِ بِالدَّعَةِ، لَمْ يَسْتَبْطِنْ مَا يُدَنِّسُ قَلْبَهُ، وَيُنْصِبُ نَفْسَهُ، إِذَا أَرَادَ بِالْغِشِّ ضَرَرًا بِغَيْرِهِ، وَأَنَّ صَاحِبَهُ لَا يَنَالُهُ مَا عَقَدَهُ مِنَ الْغِشِّ عَلَيْهِ، وَقَدِ الْغِشُّ فِي قَلْبِهِ هُوَ.

Wa-ʾidhā ʿalima ʾanna ʾaḥaqqa al-ʾawʿiyati bi-al-ṭahārati al-qalbu, wa-ʾannahu ʾaḥaqqu al-ʾashyāʾi bi-al-daʿati, lam yastabṭin mā yudannisu qalbahu, wa-yunṣibu nafsahu, ʾidhā ʾarāda bi-al-ghishshi ḍararan bighayrihi, wa-ʾanna ṣāḥibahu lā yanāluhu mā ʿaqadahu mina al-ghishshi ʿalayhi, wa-qadi al-ghishshu fī qalbihi huwa.

When he knows that the heart is the vessel most deserving of purity and the thing most deserving of repose, he does not harbor what soils his heart and exhausts his soul. In intending harm to another through malice, he realizes that his intended victim is untouched by the malice he has resolved against him, while the malice is in his own heart [the printed final clause is incomplete].

وَقَدْ قِيلَ: عَجَبٌ لِمَنْ أَبْغَضَ ذِكْرَ عَبْدٍ، وَهُوَ يَقْرُبُ مِنْ ذِكْرِهِ، وَذَلِكَ أَنَّكَ تُبْغِضُ قُرْبَهُ، وَأَنْتَ تُقَرِّبُ ذِكْرَهُ، إِذْ جَعَلْتَهُ فِي قَلْبِكَ مُسْتَكِنًّا.

Wa-qad qīla: ʿajabun liman ʾabghaḍa dhikra ʿabdin, wa-huwa yaqrubu min dhikrihi, wa-dhālika ʾannaka tubghiḍu qurbahu, wa-ʾanta tuqarribu dhikrahu, ʾidh jaʿaltahu fī qalbika mustakinnan.

It has been said: ‘How strange that someone hates the mention of a servant yet draws near to remembering him! You hate his proximity, yet bring his memory close by letting him settle in your heart.’

فَاذْكُرْ مَنْ ذِكْرُكَ لَهُ زَيْنٌ، وَأَعْرِضْ عَنْ ذِكْرِ مَنْ ذِكْرُكَ لَهُ شَيْنٌ.

Fa-udhkur man dhikruka lahu zaynun, wa-ʾaʿriḍ ʿan dhikri man dhikruka lahu shaynun.

Remember the One whose remembrance adorns you, and turn away from remembering someone whose remembrance disgraces you.

وَقَدْ قَالَتِ الْحُكَمَاءُ: «مَنْ نَظَرَ إِلَى نَفْسِهِ وُكِلَ إِلَيْهَا»، وَقَالَتْ أَيْضًا: «مَنْ سَقِمَ النَّاسُ مِنْهُ حَلَّ فِي الْبَلَاءِ».

Wa-qad qālati al-ḥukamāʾu: «man naẓara ʾilā nafsihi wukila ʾilayhā», wa-qālat ʾayḍan: «man saqima al-nāsu minhu ḥalla fī al-balāʾi».

The sages have said: ‘Whoever looks to himself is left to himself.’ They have also said: ‘Whoever makes people suffer falls into affliction.’”

قُلْتُ: إِذَا نُفِيَ الْكِبْرُ عَنْهُ فَمَا يَحِلُّ بِهِ بَعْدَهُ، وَإِذَا نُفِيَ الْحَسَدُ وَالْغِشُّ عَنْهُ فَإِلَى مَاذَا يَصِيرُ؟ وَمَاذَا يَكُونُ عَقِبَهُ؟

Qultu: ʾidhā nufiya al-kibru ʿanhu fa-mā yaḥillu bihi baʿdahu, wa-ʾidhā nufiya al-ḥasadu wa-al-ghishshu ʿanhu fa-ʾilā mādhā yaṣīru? Wa-mādhā yakūnu ʿaqibahu?

I asked: “When pride is removed from him, what takes its place? When envy and malice are removed, what condition does he reach, and what follows them?”

قَالَ: إِذَا نُفِيَ عَنْهُ الْكِبْرُ، صَارَ إِلَى التَّوَاضُعِ، وَحَلَّ بِالْعِزَّةِ، وَإِذَا نُفِيَ عَنْهُ الْحَسَدُ، صَارَ إِلَى الرِّضَى بِمَا صَنَعَ بِهِ رَبُّهُ، وَحَلَّتْ بِهِ الرَّاحَةُ، وَإِذَا نُفِيَ عَنْهُ الْغِشُّ، صَارَ إِلَى السَّلَامَةِ، وَحَلَّ بِهِ الْيَقِينُ وَالرِّقَّةُ.

Qāla: ʾidhā nufiya ʿanhu al-kibru, ṣāra ʾilā al-tawāḍuʿi, wa-ḥalla bi-al-ʿizzati, wa-ʾidhā nufiya ʿanhu al-ḥasadu, ṣāra ʾilā al-riḍā bimā ṣanaʿa bihi rabbuhu, wa-ḥallat bihi al-rāḥatu, wa-ʾidhā nufiya ʿanhu al-ghishshu, ṣāra ʾilā al-salāmati, wa-ḥalla bihi al-yaqīnu wa-al-riqqatu.

He said: “When pride is removed, he reaches humility and enters honor. When envy is removed, he becomes content with what his Lord has done with him, and repose settles upon him. When malice is removed, he reaches soundness, and certainty and tenderness settle upon him.”

قُلْتُ: مَا التَّوَاضُعُ، وَمَا الْعِزُّ الَّذِي يَصِيرُ إِلَيْهِ الْعَبْدُ، إِذَا نُفِيَ عَنْهُ الْكِبْرُ؟

Qultu: mā al-tawāḍuʿu, wa-mā al-ʿizzu alladhī yaṣīru ʾilayhi al-ʿabdu, ʾidhā nufiya ʿanhu al-kibru?

I asked: “What is humility, and what is the honor the servant attains when pride is removed?”

قَالَ: التَّوَاضُعُ إِذَا صَارَ إِلَيْهِ، صَارَ إِلَى الِانْقِيَادِ لِأَمْرِ اللَّهِ، وَالْعِزِّ وَالرِّضَى بِصُنْعِهِ.

Qāla: al-tawāḍuʿu ʾidhā ṣāra ʾilayhi, ṣāra ʾilā al-inqiyādi li-ʾamri Allāhi, wa-al-ʿizzi wa-al-riḍā biṣunʿihi.

He said: “When he reaches humility, he reaches submission to God’s command, honor, and contentment with His action.

وَإِذَا نُفِيَ عَنْهُ الْحَسَدُ، صَارَ إِلَى الرِّضَى بِعِلْمِهِ يَخْتَارُ كُلَّ مَا حَلَّ بِهِ مِنْهُ، وَعَلِمَ أَنَّ الَّذِي حَلَّ بِغَيْرِهِ، لَوْ كَانَ خَيْرًا لَهُ لَمْ يُصْرَفْ عَنْهُ.

Wa-ʾidhā nufiya ʿanhu al-ḥasadu, ṣāra ʾilā al-riḍā biʿilmihi yakhtāru kulla mā ḥalla bihi minhu, wa-ʿalima ʾanna alladhī ḥalla bighayrihi, law kāna khayran lahu lam yuṣraf ʿanhu.

When envy is removed, he reaches contentment through his knowledge, choosing everything that comes to him from God. He knows that what came to another would not have been withheld from him if it had been good for him.

وَالَّذِي يَصِيرُ إِلَيْهِ إِذَا نُفِيَ الْغِشُّ عَنْهُ، السَّلَامَةُ مِنْ ضِيقِ الْغِشِّ.

Wa-alladhī yaṣīru ʾilayhi ʾidhā nufiya al-ghishshu ʿanhu, al-salāmatu min ḍīqi al-ghishshi.

What he attains when malice is removed is freedom from malice’s constriction.

Source page 23

وَقَدْ ضَرَبَتِ الْحُكَمَاءُ مَثَلًا لِلْمُتَكَبِّرِينَ وَالْمُتَوَاضِعِينَ، فَقَالَتْ: مَثَلُ الْمُتَوَاضِعِ مَثَلُ الْحَبَّةِ الَّتِي أَنْبَتَتْ سَبْعَ سَنَابِلَ، فِي كُلِّ سُنْبُلَةٍ مِائَةُ حَبَّةٍ، لَمَّا أَرَادَ مُنْبِتُهَا نَمَّاهَا، وَأَحْسَنَ غِذَاءَهَا، وَرَفَعَ ذِكْرَهَا وَنَمَّاهَا، فَلَمْ يَمْنَعْهَا سُنْبُلُهَا مِنْ صِغَرِهَا، وَخُمُولِ ذِكْرِهَا، لَمَّا ثَبَتَ أَصْلُهَا، وَنَمَا فَرْعُهَا، إِلَى أَنْ عَلَتِ الْآكَامَ، وَصَارَتْ لِلْخَلْقِ طَعَامًا، لِلْحَاجَةِ إِلَيْهَا،

Wa-qad ḍarabati al-ḥukamāʾu mathalan li-al-mutakabbirīna wa-al-mutawāḍiʿīna, fa-qālat: mathalu al-mutawāḍiʿi mathalu al-ḥabbati allatī ʾanbatat sabʿa sanābila, fī kulli sunbulatin miʾatu ḥabbatin, lammā ʾarāda munbituhā nammāhā, wa-ʾaḥsana ghidhāʾahā, wa-rafaʿa dhikrahā wa-nammāhā, fa-lam yamnaʿhā sunbuluhā min ṣigharihā, wa-khumūli dhikrihā, lammā thabata ʾaṣluhā, wa-namā farʿuhā, ʾilā ʾan ʿalati al-ʾākāma, wa-ṣārat li-al-khalqi ṭaʿāman, li-al-ḥājati ʾilayhā,

The sages have offered a comparison for the proud and the humble. They said: ‘The humble person is like a grain that produced seven ears, with a hundred grains in each ear. When its Grower willed, He made it grow, nourished it well, raised its renown, and increased it. Its ears did not prevent its smallness and obscurity [the printed relation is difficult], as its root became firm and its branch grew until it rose over the hills and became food for creatures because they needed it.

وَكَذَلِكَ الْمُتَوَاضِعُ. إِذَا صَغُرَ عِنْدَهُ الْجَاهِلُ فَقَدْ حَلَّ مَحَلَّ الْعِزِّ، إِذْ كَانَ لِلَّهِ ذَلَّ وَعَظَّمَ، وَاحْتَاجَ النَّاسُ إِلَيْهِ، فَحُلُولُهُ بِالِاسْتِكَانَةِ لِلَّهِ عِزٌّ، إِذْ كَانَ لِلَّهِ الْمُبَجِّلُ.

Wa-ka-dhālika al-mutawāḍiʿu. ʾIdhā ṣaghura ʿindahu al-jāhilu fa-qad ḥalla maḥalla al-ʿizzi, ʾidh kāna li-llāhi dhalla wa-ʿaẓẓama, wa-iḥtāja al-nāsu ʾilayhi, fa-ḥulūluhu bi-al-istikānati li-llāhi ʿizzun, ʾidh kāna li-llāhi al-mubajjilu.

So too the humble person: when the ignorant person becomes small in his eyes, he has reached a station of honor, for he has humbled himself before God and magnified Him, and people have come to need him. His humility before God is honor, since he is one who reveres God.’

فَقَوْلُهُ عِنْدَ الْعُلَمَاءِ مَسْمُوعٌ، وَفِعْلُهُ مَتْبُوعٌ، رَفَعَهُ اللَّهُ إِذْ تَوَاضَعَ لَهُ، وَأَلْبَسَهُ مِنَ الْعِزِّ رِدَاءً ظَهَرَ عَلَيْهِ عِزُّهُ، وَشَرَحَ لِلْبِرِّ قَلْبَهُ، وَذَكِيَ بِالتَّوَاضُعِ لُبُّهُ، فَزَالَتْ عَنْهُ بَلِيَّةُ غَلَطِهِ، وَوَرِثَ بِالتَّوَاضُعِ حُسْنَ اعْتِقَادِهِ لِلشُّكْرِ.

Fa-qawluhu ʿinda al-ʿulamāʾi masmūʿun, wa-fiʿluhu matbūʿun, rafaʿahu Allāhu ʾidh tawāḍaʿa lahu, wa-ʾalbasahu mina al-ʿizzi ridāʾan ẓahara ʿalayhi ʿizzuhu, wa-sharaḥa li-al-birri qalbahu, wa-dhakiya bi-al-tawāḍuʿi lubbuhu, fa-zālat ʿanhu baliyyatu ghalaṭihi, wa-waritha bi-al-tawāḍuʿi ḥusna iʿtiqādihi li-al-shukri.

The learned listen to his words and follow his actions. God raised him because he humbled himself before Him and clothed him in a robe of honor whose dignity became visible. He opened his heart to goodness, and humility sharpened his understanding. The affliction of his error left him, and through humility he acquired a sound commitment to gratitude.

فَالنَّاسُ مِنْهُ فِي رَاحَةٍ، وَقَدْ أَحَلَّ نَفْسَهُ بِالدَّعَةِ، فَصَارَ إِلَى رَوْحِ التَّوَاضُعِ، وَهُوَ الْإِنْصَافُ لِكُلِّ مُنَازِعٍ.

Fa-al-nāsu minhu fī rāḥatin, wa-qad ʾaḥalla nafsahu bi-al-daʿati, fa-ṣāra ʾilā rawḥi al-tawāḍuʿi, wa-huwa al-ʾinṣāfu likulli munāziʿin.

People are at ease with him, and he has brought himself to repose. He reaches the relief of humility, which is fairness toward everyone who disputes with him.

فَالتَّوَاضُعُ ضَرْبَانِ:

Fa-al-tawāḍuʿu ḍarbāni:

Humility takes two forms.

أَحَدُهُمَا: الْإِنْصَافُ لِكُلِّ أَحَدٍ، وَذَلِكَ أَنْ تَجْعَلَ الْأَشْيَاءَ بَيْنَكَ وَبَيْنَ النَّاسِ نِصْفَيْنِ، فَلَا تَجْمَعْ مَا مِثْلُكَ يَجْمَعُ وَلَا تَحِلَّ بِمِثْلِ مَا مِثْلُكَ إِذَا حَلَّ قَدْ يَخْرُجُ.

ʾAḥaduhumā: al-ʾinṣāfu likulli ʾaḥadin, wa-dhālika ʾan tajʿala al-ʾashyāʾa baynaka wa-bayna al-nāsi niṣfayni, fa-lā tajmaʿ mā mithluka yajmaʿu wa-lā taḥilla bimithli mā mithluka ʾidhā ḥalla qad yakhruju.

One is fairness toward everyone: you divide things equally between yourself and others. ‘Do not gather what someone like you gathers, nor settle in the like of what someone like you, upon settling, may leave’ [the final printed instructions are obscure].

وَالضَّرْبُ الْآخَرُ: الْإِيثَارُ عَلَى نَفْسِكَ، فَتَبْذُلُ وَلَا تَسْأَلُ، وَتَجُودُ بِمَا قَلَّ أَوْ كَثُرَ.

Wa-al-ḍarbu al-ʾākharu: al-ʾīthāru ʿalā nafsika, fa-tabdhulu wa-lā tasʾalu, wa-tajūdu bimā qalla ʾaw kathura.

The other form is preferring others to yourself: you give without asking and are generous with little or much.

وَضَرَبَ لِلْمُتَكَبِّرِ مَثَلًا، مِثْلَ شَجَرَةِ الدِّفْلَاءِ، كَانَ مَغْرِسُهَا عَلَى السَّاقِيَةِ الْعَظِيمَةِ، قَدْ غُذِّيَتْ مِنَ الْمَاءِ الْبَارِدِ، فَلَمْ يَمْنَعْهَا طِيبُ مَغْرِسِهَا، وَكَرَمُ غِذَائِهَا لَمَّا قَامَتْ عَلَى سَاقٍ، أَنْ خَبُثَ مِنْهَا الْمَذَاقُ، وَذَلِكَ حِينَ انْتَهَتْ زَهْرَتُهَا، فَبَانَ نَوْرُهَا، فَثَمَرَتُهَا تُسْتَحْسَنُ لِجَمَالِهَا،

Wa-ḍaraba li-al-mutakabbiri mathalan, mithla shajarati al-diflāʾi, kāna maghrisuhā ʿalā al-sāqiyati al-ʿaẓīmati, qad ghudhdhiyat mina al-māʾi al-bāridi, fa-lam yamnaʿhā ṭību maghrisihā, wa-karamu ghidhāʾihā lammā qāmat ʿalā sāqin, ʾan khabutha minhā al-madhāqu, wa-dhālika ḥīna intahat zahratuhā, fa-bāna nawruhā, fa-thamaratuhā tustaḥsanu lijamālihā,

He offered this comparison for the proud person: an oleander planted beside a great irrigation channel and nourished by cool water. Its fine planting place and excellent nourishment did not prevent it from tasting foul once it rose upon its stem. When its flowering was complete and its blossoms showed, its fruit was admired for its beauty.

فَتَنَاوَلَ مِنْ ثَمَرَتِهَا، فَلَمَّا خَبَرَهَا عَرَفَ أَنَّهَا غُرُورٌ، ثَمَرُهَا مُرٌّ عَلْقَمٌ، وَإِنَّ مَنِ اغْتَرَّ بِهَا لَمْ يَسْلَمْ، وَلَا خَيْرَ فِي جِوَارِهَا إِذْ نُوَّارُهَا لَا يُشَمُّ، وَلَا ثَمَرُهَا يُطْعَمُ.

Fa-tanāwala min thamaratihā, fa-lammā khabarahā ʿarafa ʾannahā ghurūrun, thamaruhā murrun ʿalqamun, wa-ʾinna mani ightarra bihā lam yaslam, wa-lā khayra fī jiwārihā ʾidh nuwwāruhā lā yushammu, wa-lā thamaruhā yuṭʿamu.

Someone took some of its fruit, but on tasting it discovered it was a deception: its fruit was bitter as colocynth, and anyone deceived by it would not escape harm. There is no good in living beside it, for its blossoms offer no fragrance and its fruit cannot be eaten.

وَكَذَلِكَ الْمُتَكَبِّرُ، الَّذِي طَابَ أَكْلُهُ، وَكَرُمَ مَغْرِسُهُ، فَنَظَرَ إِلَى نَفْسِهِ، فَضَيَّعَ حُسْنَ التَّدْبِيرِ وَنَسِيَ مَا إِلَيْهِ يَصِيرُ.

Wa-ka-dhālika al-mutakabbiru, alladhī ṭāba ʾakluhu, wa-karuma maghrisuhu, fa-naẓara ʾilā nafsihi, fa-ḍayyaʿa ḥusna al-tadbīri wa-nasiya mā ʾilayhi yaṣīru.

So too the proud person whose food is fine and whose origins are noble: he looks to himself, neglects sound management, and forgets the end toward which he is going.

Source page 24

وَهَكَذَا الْمُتَكَبِّرُ نَالَ مِنَ اللَّهِ كَبِيرَ النِّعَمِ، فَهُوَ يَنْظُرُ إِلَى نَفْسِهِ بِالْعِظَمِ، وَلَيْسَ بِذَاكِرٍ حُسْنَ صَنِيعِ مَوْلَاهُ إِلَيْهِ.

Wa-hākadhā al-mutakabbiru nāla mina Allāhi kabīra al-niʿami, fa-huwa yanẓuru ʾilā nafsihi bi-al-ʿiẓami, wa-laysa bidhākirin ḥusna ṣanīʿi mawlāhu ʾilayhi.

Thus the proud person has received great blessings from God, but sees himself as great and does not remember his Master’s gracious treatment of him.

فَكُلُّ الْمُتَكَبِّرِينَ يُعَظِّمُهُمْ كُلُّ مَنْ كَانَ جَاهِلًا فِي الدِّينِ، فَلَا خَيْرَ فِي قُرْبِ مُتَكَبِّرٍ، لِأَنَّهُ لَا يُصَابُ مِنْهُ فَضْلٌ فِي الْفَرْعِ وَلَا فِي الْأَصْلِ.

Fa-kullu al-mutakabbirīna yuʿaẓẓimuhum kullu man kāna jāhilan fī al-dīni, fa-lā khayra fī qurbi mutakabbirin, li-ʾannahu lā yuṣābu minhu faḍlun fī al-farʿi wa-lā fī al-ʾaṣli.

Everyone ignorant in religion magnifies the proud. There is no good in closeness to a proud person, for no excellence is found in him, whether in branch or root.”

فَيُرِيدُ مِنْكَ مَا يَمْنَعُ، وَيَسْأَلُكَ مَا مِثْلُهُ يَبْذُلُ، فَلَا يَرْضَى بِصُحْبَةِ الْمُتَكَبِّرِينَ إِلَّا مَنْ حَلَّ بِالْمَهَانَةِ، وَعَظُمَتْ مِنْهُ لِغَيْرِ اللَّهِ الِاسْتِكَانَةُ، فَمَا لِلَّهِ عَلَيْهِ مِنَ النِّعَمِ شَيْءٌ يَتَصَنَّعُ شُكْرَهُ مِنْ قِلَّةِ ذِكْرِهِ لَهُ.

Fa-yurīdu minka mā yamnaʿu, wa-yasʾaluka mā mithluhu yabdhulu, fa-lā yarḍā biṣuḥbati al-mutakabbirīna ʾillā man ḥalla bi-al-mahānati, wa-ʿaẓumat minhu lighayri Allāhi al-istikānatu, fa-mā li-llāhi ʿalayhi mina al-niʿami shayʾun yataṣannaʿu shukrahu min qillati dhikrihi lahu.

“He wants from you what he withholds, and asks you for what someone like him should give. Only someone sunk in abasement and profoundly submissive to someone other than God is content with the company of the proud. He scarcely remembers God, so he makes no effort to thank Him for any of His blessings upon him.

يُرِيدُ أَنْ يَنْظُرَ النَّاسُ إِلَيْهِ بِمَا يَنْظُرُ بِهِ إِلَى نَفْسِهِ، فَهُوَ مُسْتَعْظِمٌ لِكُلِّ مَا صَارَ إِلَيْهِ وَجَاهِلٌ بِقِلَّةِ عَمَلِهِ، إِنْ أَعْطَى اسْتَكْبَرَ، وَإِنْ سُئِلَ بَطِرَ، يَفْخَرُ فِي سُؤَالِهِ، وَيَجْفُو فِي ثَوَابِهِ.

Yurīdu ʾan yanẓura al-nāsu ʾilayhi bimā yanẓuru bihi ʾilā nafsihi, fa-huwa mustaʿẓimun likulli mā ṣāra ʾilayhi wa-jāhilun biqillati ʿamalihi, ʾin ʾaʿṭā istakbara, wa-ʾin suʾila baṭira, yafkharu fī suʾālihi, wa-yajfū fī thawābihi.

He wants people to view him as he views himself. He regards everything he has attained as great and is unaware how little he has done. If he gives something, he grows arrogant; if asked for something, he becomes insolent. He boasts when asking and behaves harshly when repaying.

يُكَدِّرُ مَا يُعْطِى بِكَثْرَةِ الِامْتِنَانِ لِاسْتِكْثَارِهِ عَطَاءَهُ، وَكُلُّ مَنِ اسْتَكْبَرَ مِنْ أَجْلِ عَرَضٍ فَإِنْ كَانَ ثَمَنُهُ الْأَقَلَّ، فَلَا يَلْقَاهُ إِلَّا جَافِيًا، إِذْ كَانَ لَا يَرَى أَنَّ لَهُ مُكَافِئًا.

Yukaddiru mā yuʿṭī bikathrati al-imtināni li-istikthārihi ʿaṭāʾahu, wa-kullu mani istakbara min ʾajli ʿaraḍin fa-ʾin kāna thamanuhu al-ʾaqalla, fa-lā yalqāhu ʾillā jāfiyan, ʾidh kāna lā yarā ʾanna lahu mukāfiʾan.

He spoils what he gives with repeated reminders of his generosity because he considers his gift so great. Anyone made proud by some worldly possession, even if its price is very low, meets others only with harshness [the printed transition of pronouns is unclear], for he thinks he has no equal.

نَظَرَ إِلَى نَفْسِهِ بِعَظِيمِ الْمِقْدَارِ، وَحَلَّ مِنَ اللَّهِ بِالْمَهَانَةِ وَالصَّغَارِ، وَقَدْ عَلَاهُ مِنَ اللَّهِ تَعَالَى ذُلُّ الْكِبْرِ، فَأَلْبَسَهُ مِنْهُ رِدَاءَهُ، فَغَلَبَتْهُ الْجَفْوَةُ، وَاسْتَبْطَنَ الْغِلْظَةَ.

Naẓara ʾilā nafsihi biʿaẓīmi al-miqdāri, wa-ḥalla mina Allāhi bi-al-mahānati wa-al-ṣaghāri, wa-qad ʿalāhu mina Allāhi taʿālā dhullu al-kibri, fa-ʾalbasahu minhu ridāʾahu, fa-ghalabat-hu al-jafwatu, wa-istabṭana al-ghilẓata.

He regarded himself as immensely important, but received abasement and lowliness from God. The humiliation of pride enveloped him from God Most High, who clothed him in its cloak. Harshness overcame him, and he harbored coarseness within.

نَظَرَ إِلَى نَفْسِهِ بِالْعِزِّ، وَبِالْمَهَانَةِ حَلَّ، إِذْ أَزَالَ مِنْ قَلْبِهِ لِلَّهِ الذُّلَّ، فَعَلَيْهِ طُولَ الْعُمُرِ لِغَيْرِ اللَّهِ الذُّلُّ، وَعِزُّهُ بِعَيْنِ اللَّهِ قَلِيلٌ، إِذَا أَرَادَ النُّقْلَةَ إِلَى مَنْزِلَةٍ أَفْضَلَ مِمَّا هُوَ عَلَيْهِ سَقَطَ.

Naẓara ʾilā nafsihi bi-al-ʿizzi, wa-bi-al-mahānati ḥalla, ʾidh ʾazāla min qalbihi li-llāhi al-dhulla, fa-ʿalayhi ṭūla al-ʿumuri lighayri Allāhi al-dhullu, wa-ʿizzuhu biʿayni Allāhi qalīlun, ʾidhā ʾarāda al-nuqlata ʾilā manzilatin ʾafḍala mimmā huwa ʿalayhi saqaṭa.

He viewed himself as honored but settled in abasement, having removed humility before God from his heart. Throughout his life he must suffer humiliation before others, and his honor is little in God’s sight. When he seeks to move to a station better than his own, he falls.

فَلَوْ لَمْ يَتْرُكِ الْعَاقِلُ الْكِبْرَ إِلَّا لِأَنَّهُ لَيْسَ بِمَنْزِلَةٍ حَمِيدَةٍ يَحِلُّ بِهَا مَنْ يَفْخَرُ عَلَى مَنْ دُونَهُ، وَإِلَّا لِأَنَّهُ عِلَّةٌ أَكْبَرُ مِنْ فَخْرِهِ عَلَى مَنْ دُونَهُ لَكَفَى.

Fa-law lam yatruki al-ʿāqilu al-kibra ʾillā li-ʾannahu laysa bimanzilatin ḥamīdatin yaḥillu bihā man yafkharu ʿalā man dūnahu, wa-ʾillā li-ʾannahu ʿillatun ʾakbaru min fakhrihi ʿalā man dūnahu lakafā.

Even if an intelligent person abandoned pride only because it is no praiseworthy station for one who boasts over those beneath him, and because it is an illness greater than his boasting over them, that would be enough.

بَلْ يَتَوَاضَعُ لِمَنْ دُونَهُ، وَيَحِلُّ بِالِاسْتِكَانَةِ، وَهُوَ صَاغِرٌ.

Bal yatawāḍaʿu liman dūnahu, wa-yaḥillu bi-al-istikānati, wa-huwa ṣāghirun.

Rather, he humbles himself before those beneath him and enters submissiveness in his lowliness.

فَإِنْ نَظَرَ إِلَى نَفْسِهِ عَلَى الْحَقِّ، فَإِنَّ بِهِ إِلَى اللَّهِ مِنَ الْحَاجَةِ مَا يَعْرِفُ بِهِ صِغَرَ مِقْدَارِهِ، وَإِنَّهُ لَا يَنْبَغِي أَنْ يُجَاوِزَ حَالَهُ، فَيَرَى نَفْسَهُ قَدْ حَلَّتْ مِنْ ضَعْفِ الْحِيلَةِ وَالْمَسْكَنَةِ، وَالْحَاجَةِ لِاسْتِجْلَابِ الْمَنَافِعِ، وَاسْتِصْرَافِ الْمَضَارِّ، مَا يَعْرِفُ بِهِ أَنَّهُ عَبْدٌ ذَلِيلٌ، بَلْ عَلَيْهِ الْمِنَّةُ مِنَ الْقَادِرِ الْجَلِيلِ.

Fa-ʾin naẓara ʾilā nafsihi ʿalā al-ḥaqqi, fa-ʾinna bihi ʾilā Allāhi mina al-ḥājati mā yaʿrifu bihi ṣighara miqdārihi, wa-ʾinnahu lā yanbaghī ʾan yujāwiza ḥālahu, fa-yarā nafsahu qad ḥallat min ḍaʿfi al-ḥīlati wa-al-maskanati, wa-al-ḥājati li-istijlābi al-manāfiʿi, wa-istiṣrāfi al-maḍārri, mā yaʿrifu bihi ʾannahu ʿabdun dhalīlun, bal ʿalayhi al-minnatu mina al-qādiri al-jalīli.

If he views himself truthfully, his need for God is enough to show him how small his measure is and that he should not exceed his condition. He sees himself in such helplessness and destitution, needing benefits to be brought and harms turned away, that he knows he is a lowly servant. The favor belongs to the Powerful, the Majestic, who has bestowed it upon him.”