الرِّعَايَةُ لِحُقُوقِ اللَّهِ
Al-Riʿāyatu li-ḥuqūqi Allāhi
God-Consciousness, Repentance, and Deliberation
Printed pages 42–122
Source page 42
[ خُطْبَةُ الْكِتَابِ ]
[ Khuṭbatu al-kitābi ]
[The Book’s Preface]
بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ
Bi-smi Allāhi al-raḥmāni al-raḥīmi
In the name of God, the All-Merciful, the Ever-Merciful
رَبِّ يَسِّرْ وَلَا تُعَسِّرْ
Rabbi yassir wa-lā tuʿassir
Lord, make it easy, and do not make it difficult
الْحَمْدُ لِلّٰهِ وَلِيِّ الْحَمْدِ ، وَالصَّلَاةُ وَالسَّلَامُ عَلَى نَبِيِّنَا مُحَمَّدٍ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ .
Al-ḥamdu li-llāhi waliyyi al-ḥamdi, wa-al-ṣalātu wa-al-salāmu ʿalā nabiyyinā Muḥammadin ṣallā Allāhu ʿalayhi wa-sallama.
Praise belongs to God, to whom all praise is due, and blessings and peace be upon our Prophet Muḥammad, may God bless him and grant him peace.
حَدَّثَنِي الشَّيْخُ أَبُو عَبْدِ اللّٰهِ مُحَمَّدُ بْنُ أَبِي النِّعَمِ ، قَالَ : قَرَأْتُ عَلَى الشَّيْخِ الْفَقِيهِ الزَّاهِدِ أَبِي مُحَمَّدٍ هَيَّاجِ بْنِ عُبَيْدِ بْنِ الْحُسَيْنِ الشَّافِعِيِّ ، الْخَطِيبِ فِي الْمَسْجِدِ الْحَرَامِ ، مُقَابِلَ الْكَعْبَةِ عِنْدَ الْمَقَامِ . قُلْتُ : أَخْبَرَكَ الشَّيْخُ أَبُو الْفَرَجِ عُبَيْدُ اللّٰهِ بْنُ مُحَمَّدٍ التَّمِيمِيُّ ، فَأَقَرَّ بِهِ ، قَالَ : أَخْبَرَنِي عَبْدُ اللّٰهِ بْنُ بَكْرِ بْنِ مُحَمَّدٍ الطَّبَرَانِيُّ ،
Ḥaddathanī al-shaykhu Abū ʿAbdi Allāhi Muḥammadu bnu Abī al-Niʿami, qāla: Qaraʾtu ʿalā al-shaykhi al-faqīhi al-zāhidi Abī Muḥammadin Hayyāji bni ʿUbaydi bni al-Ḥusayni al-Shāfiʿiyyi, al-khaṭībi fī al-masjidi al-ḥarāmi, muqābila al-Kaʿbati ʿinda al-maqāmi. Qultu: Akhbaraka al-shaykhu Abū al-Faraji ʿUbaydu Allāhi bnu Muḥammadin al-Tamīmiyyu, fa-aqarra bihi, qāla: Akhbaranī ʿAbdu Allāhi bnu Bakri bni Muḥammadin al-Ṭabarāniyyu,
Shaykh Abū ʿAbd Allāh Muḥammad ibn Abī al-Niʿam related to me, saying: I read to the shaykh, jurist, and ascetic Abū Muḥammad Hayyāj ibn ʿUbayd ibn al-Ḥusayn al-Shāfiʿī, the preacher in the Sacred Mosque, facing the Kaʿba beside the Station. I said, “Shaykh Abū al-Faraj ʿUbayd Allāh ibn Muḥammad al-Tamīmī informed you,” and he confirmed this. He said: ʿAbd Allāh ibn Bakr ibn Muḥammad al-Ṭabarānī informed me,
قَالَ : أَخْبَرَنِي أَبُو بَكْرٍ أَحْمَدُ بْنُ مُحَمَّدٍ الْبَغْدَادِيُّ فِي الْمَسْجِدِ الْحَرَامِ ، بِقِرَاءَتِهِ عَلَيَّ ، قَالَ : أَخْبَرَنَا أَبُو عَبْدِ اللّٰهِ أَحْمَدُ بْنُ عَبْدِ اللّٰهِ بْنِ مَيْمُونٍ الْخَوَّاصُ بِبَغْدَادَ ، قَالَ :
Qāla: Akhbaranī Abū Bakrin Aḥmadu bnu Muḥammadin al-Baghdādiyyu fī al-masjidi al-ḥarāmi, bi-qirāʾatihi ʿalayya, qāla: Akhbaranā Abū ʿAbdi Allāhi Aḥmadu bnu ʿAbdi Allāhi bni Maymūnin al-Khawwāṣu bi-Baghdāda, qāla:
saying: Abū Bakr Aḥmad ibn Muḥammad al-Baghdādī informed me in the Sacred Mosque, reading to me. He said: Abū ʿAbd Allāh Aḥmad ibn ʿAbd Allāh ibn Maymūn al-Khawwāṣ informed us in Baghdad, saying:
سَمِعْتُ أَبَا عَبْدِ اللّٰهِ الْحَارِثَ بْنَ أَسَدٍ الْمُحَاسِبِيَّ قَالَ :
Samiʿtu Abā ʿAbdi Allāhi al-Ḥāritha bna Asadin al-Muḥāsibiyya qāla:
I heard Abū ʿAbd Allāh al-Ḥārith ibn Asad al-Muḥāsibī say:
الْحَمْدُ لِلّٰهِ قَبْلَ كُلِّ مَقَالٍ ، وَأَمَامَ كُلِّ رَغْبَةٍ وَسُؤَالٍ ، فَكُلُّ أَمْرٍ مُهِمٍّ ذِي بَالٍ لَمْ يُبْدَأْ فِيهِ بِحَمْدِ اللّٰهِ وَذِكْرِهِ فَهُوَ أَقْطَعُ مِنَ الْقَوْلِ ، غَيْرُ ذِي اتِّصَالٍ ، وَكَذٰلِكَ يُرْوَى عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ .
Al-ḥamdu li-llāhi qabla kulli maqālin, wa-amāma kulli raghbatin wa-suʾālin, fa-kullu amrin muhimmin dhī bālin lam yubdaʾ fīhi bi-ḥamdi Allāhi wa-dhikrihi fa-huwa aqṭaʿu mina al-qawli, ghayru dhī ittiṣālin, wa-ka-dhālika yurwā ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama.
Praise belongs to God before every utterance and ahead of every desire and request. Every important, consequential matter that is not begun with praise and remembrance of God is a truncated utterance, without continuity. This is also reported from the Prophet, may God bless him and grant him peace.
فَالْحَمْدُ لِلّٰهِ الْأَوَّلِ الْقَدِيمِ ، الَّذِي لَمْ يَزَلْ ، وَلَا يَسْتَحِقُّ هٰذَا الْوَصْفَ غَيْرُهُ ، وَلَا يَلِيقُ بِسِوَاهُ ، لِأَنَّهُ كَانَ وَلَمْ يَزَلْ وَاحِدًا لَا شَيْءَ مَعَهُ ، ثُمَّ ابْتَدَأَ خَلْقَ الْأَشْيَاءِ لَا مِنْ شَيْءٍ كَانَ مَعَهُ قَدِيمًا ، فَاخْتَرَعَ الْأَشْيَاءَ وَأَنْشَأَهَا وَقَدَّرَهَا كَمَا أَرَادَ ، فَلَيْسَ لَهُ شَرِيكٌ فِي الْمُلْكِ ، وَكُلُّ شَيْءٍ لَهُ مَمْلُوكٌ ، بَدَأَنَا مِنْهُ بِالنِّعَمِ تَفَضُّلًا ،
Fa-al-ḥamdu li-llāhi al-awwali al-qadīmi, alladhī lam yazal, wa-lā yastaḥiqqu hādhā al-waṣfa ghayruhu, wa-lā yalīqu bi-siwāhu, li-annahu kāna wa-lam yazal wāḥidan lā shayʾa maʿahu, thumma ibtadaʾa khalqa al-ashyāʾi lā min shayʾin kāna maʿahu qadīman, fa-ikhtaraʿa al-ashyāʾa wa-anshaʾahā wa-qaddarahā ka-mā arāda, fa-laysa lahu sharīkun fī al-mulki, wa-kullu shayʾin lahu mamlūkun, badaʾanā minhu bi-al-niʿami tafaḍḍulan,
Praise, then, belongs to God, the First, the Eternal, who has always existed. No one else deserves this description, nor does it befit anyone besides Him, for He was and has always been One, with nothing alongside Him. He then originated the creation of things, without using anything that had existed eternally beside Him. He brought things into being, made them, and determined them as He willed. He has no partner in sovereignty, and everything belongs to Him. Of His own graciousness, He first bestowed His blessings upon us,
Source page 43
وَبِالْأَيَادِي الَّتِي لَا تُحْصَى كَرَمًا وَجُودًا ، فَلَهُ الْحَمْدُ كَمَا هُوَ أَهْلُهُ ، وَكَمَا يَنْبَغِي لِكَرَمِ وَجْهِهِ وَعِزِّ جَلَالِهِ ، وَإِيَّاهُ نَسْتَهْدِي ، وَبِهِ نَسْتَعِينُ ، وَعَلَيْهِ نَتَوَكَّلُ ، وَصَلَّى اللّٰهُ عَلَى مُحَمَّدٍ نَبِيِّهِ ، وَعَلَى آلِهِ وَسَلَّمَ .
Wa-bi-al-ayādī allatī lā tuḥṣā karaman wa-jūdan, fa-lahu al-ḥamdu ka-mā huwa ahluhu, wa-ka-mā yanbaghī li-karami wajhihi wa-ʿizzi jalālihi, wa-iyyāhu nastahdī, wa-bihi nastaʿīnu, wa-ʿalayhi natawakkalu, wa-ṣallā Allāhu ʿalā Muḥammadin nabiyyihi, wa-ʿalā ālihi wa-sallama.
and innumerable favors, in His generosity and bounty. To Him belongs praise as He deserves and as befits the generosity of His countenance and the might of His majesty. From Him alone we seek guidance, from Him we seek help, and in Him we place our trust. May God bless Muḥammad, His Prophet, and his family, and grant them peace.
ثُمَّ عَلَى أَثَرِ ذٰلِكَ فَإِنِّي قَدْ فَهِمْتُ جَمِيعَ مَا سَأَلْتَ عَنْهُ . وَقَدْ أَحْبَبْتُ قَبْلَ جَوَابِي إِيَّاكَ عَمَّا سَأَلْتَ عَنْهُ ، أَنْ أَحُضَّكَ عَلَى حُسْنِ الِاسْتِمَاعِ ، لِتُدْرِكَ بِهِ الْفَهْمَ عَنِ اللّٰهِ عَزَّ وَجَلَّ ، فِي كُلِّ مَا دَعَاكَ إِلَيْهِ .
Thumma ʿalā athari dhālika fa-innī qad fahimtu jamīʿa mā saʾalta ʿanhu. Wa-qad aḥbabtu qabla jawābī iyyāka ʿammā saʾalta ʿanhu, an aḥuḍḍaka ʿalā ḥusni al-istimāʿi, li-tudrika bihi al-fahma ʿani Allāhi ʿazza wa-jalla, fī kulli mā daʿāka ilayhi.
To proceed: I have understood everything you asked about. Before answering your questions, I wanted to urge you to listen well, so that through this you may understand what God, mighty and majestic, communicates in everything to which He calls you.
فَقَدِّمْ حُسْنَ الِاسْتِمَاعِ مِنْكَ لِمَا أَجَبْتُكَ بِهِ ، لَعَلَّ اللّٰهَ عَزَّ وَجَلَّ أَنْ يَنْفَعَكَ بِفَهْمِ مَا أَجَبْتُكَ عَنْهُ ؛ مِنَ الرِّعَايَةِ لِحُقُوقِ اللّٰهِ عَزَّ وَجَلَّ ، وَالْقِيَامِ بِهَا ، فَإِنَّ اللّٰهَ تَبَارَكَ وَتَعَالَى أَخْبَرَنَا فِي كِتَابِهِ أَنَّهُ مَنِ اسْتَمَعَ كَمَا يُحِبُّ اللّٰهُ وَيَرْضَى ، كَانَ لَهُ فِيمَا يَسْتَمِعُ إِلَيْهِ ذِكْرَى ، يَعْنِي اتِّعَاظًا ،
Fa-qaddim ḥusna al-istimāʿi minka li-mā ajabtuka bihi, laʿalla Allāha ʿazza wa-jalla an yanfaʿaka bi-fahmi mā ajabtuka ʿanhu; mina al-riʿāyati li-ḥuqūqi Allāhi ʿazza wa-jalla, wa-al-qiyāmi bihā, fa-inna Allāha tabāraka wa-taʿālā akhbaranā fī kitābihi annahu mani istamaʿa ka-mā yuḥibbu Allāhu wa-yarḍā, kāna lahu fī-mā yastamiʿu ilayhi dhikrā, yaʿnī ittiʿāẓan,
Begin, then, by listening well to my answer, so that God, mighty and majestic, may benefit you through understanding my response about carefully observing what is due to God, mighty and majestic, and fulfilling it. God, blessed and exalted, has told us in His Book that whoever listens in the way God loves and approves finds a reminder in what he hears, meaning an admonition,
وَإِذَا سَمَّى اللّٰهُ عَزَّ وَجَلَّ لِأَحَدٍ مِنْ خَلْقِهِ شَيْئًا فَهُوَ كَمَا سَمَّى ، وَهُوَ وَاصِلٌ إِلَيْهِ كَمَا أَخْبَرَ .
Wa-idhā sammā Allāhu ʿazza wa-jalla li-aḥadin min khalqihi shayʾan fa-huwa ka-mā sammā, wa-huwa wāṣilun ilayhi ka-mā akhbara.
and when God, mighty and majestic, names something for one of His creatures, it is just as He has named it, and it reaches that person just as He has declared.
قَالَ اللّٰهُ تَبَارَكَ وَتَعَالَى : إِنَّ فِي ذٰلِكَ لَذِكْرَى لِمَنْ كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ .
Qāla Allāhu tabāraka wa-taʿālā: Inna fī dhālika la-dhikrā li-man kāna lahu qalbun aw alqā al-samʿa.
God, blessed and exalted, said: “In that there is indeed a reminder for whoever has a heart or lends an ear.”
فَقِيلَ فِي التَّفْسِيرِ : لَهُ عَقْلٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ قَالَ مُجَاهِدٌ :
Fa-qīla fī al-tafsīri: Lahu ʿaqlun aw alqā al-samʿa wa-huwa shahīdun qāla Mujāhidun:
In the commentary, this was explained as “has understanding.” “Or lends an ear while fully present”: Mujāhid said:
شَاهِدُ الْقَلْبِ لَا يُحَدِّثُ نَفْسَهُ بِشَيْءٍ ، وَلَيْسَ بِغَائِبِ الْقَلْبِ .
Shāhidu al-qalbi lā yuḥaddithu nafsahu bi-shayʾin, wa-laysa bi-ghāʾibi al-qalbi.
His heart is present; he is not talking to himself about anything, and his heart is not absent.
فَمَنِ اسْتَمَعَ إِلَى كِتَابِ اللّٰهِ عَزَّ وَجَلَّ ، أَوْ إِلَى حِكْمَةٍ ، أَوْ إِلَى عِلْمٍ ، أَوْ إِلَى مَوْعِظَةٍ ، لَا يُحَدِّثُ نَفْسَهُ بِشَيْءٍ غَيْرِ مَا يَسْتَمِعُ إِلَيْهِ ، قَدْ أَشْهَدَ قَلْبَهُ مَا يَسْتَمِعُ إِلَيْهِ ، يُرِيدُ اللّٰهَ عَزَّ وَجَلَّ بِذٰلِكَ ؛ كَانَ لَهُ فِيهِ ذِكْرَى ، لِأَنَّ اللّٰهَ تَبَارَكَ اسْمُهُ قَالَ ذٰلِكَ ، وَهُوَ كَمَا قَالَ عَزَّ وَجَلَّ .
Fa-mani istamaʿa ilā kitābi Allāhi ʿazza wa-jalla, aw ilā ḥikmatin, aw ilā ʿilmin, aw ilā mawʿiẓatin, lā yuḥaddithu nafsahu bi-shayʾin ghayri mā yastamiʿu ilayhi, qad ashhada qalbahu mā yastamiʿu ilayhi, yurīdu Allāha ʿazza wa-jalla bi-dhālika; kāna lahu fīhi dhikrā, li-anna Allāha tabāraka ismuhu qāla dhālika, wa-huwa ka-mā qāla ʿazza wa-jalla.
Whoever listens to the Book of God, mighty and majestic, or to wisdom, knowledge, or admonition, without talking inwardly about anything other than what he hears, bringing his heart fully to what he hears and seeking God, mighty and majestic, through it, will find a reminder in it. For God, blessed be His name, has said this, and it is just as He, mighty and majestic, has said.
Source page 44
وَبِذٰلِكَ وَصَفَ الْمُؤْمِنِينَ وَأَمَرَهُمْ بِهِ ، فَقَالَ عَزَّ وَجَلَّ : الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ أُولٰئِكَ الَّذِينَ هَدَاهُمُ اللَّهُ وَأُولٰئِكَ هُمْ أُولُوا الْأَلْبَابِ .
Wa-bi-dhālika waṣafa al-muʾminīna wa-amarahum bihi, fa-qāla ʿazza wa-jalla: Alladhīna yastamiʿūna al-qawla fa-yattabiʿūna aḥsanahu ulāʾika alladhīna hadāhumu Allāhu wa-ulāʾika hum ulū al-albābi.
He described believers in this way and commanded them to do this, saying, mighty and majestic: “Those who listen to what is said and follow the best of it: those are the ones God has guided, and those are the people of understanding.”
وَقَالَ تَعَالَى : وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا .
Wa-qāla taʿālā: Wa-idhā quriʾa al-qurʾānu fa-istamiʿū lahu wa-anṣitū.
He, exalted, also said: “When the Qurʾan is recited, listen to it and be silent.”
وَإِنْ كَانَ ذٰلِكَ فِي الصَّلَاةِ ، أَوِ الْخُطْبَةِ ، فَهُوَ أَدَبٌ لِكُلِّ مُسْتَمِعٍ إِلَى خَيْرٍ .
Wa-in kāna dhālika fī al-ṣalāti, awi al-khuṭbati, fa-huwa adabun li-kulli mustamiʿin ilā khayrin.
Even if this refers to prayer or the sermon, it is proper conduct for everyone listening to something good.
وَوَصَفَ اللّٰهُ تَعَالَى مُؤْمِنِي الْجِنِّ بِذٰلِكَ حِينَ سَمِعُوا النَّبِيَّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُ بِنَخْلَةَ ، وَقِيلَ : بِعُكَاظَ ، فَقَالَ تَعَالَى : فَلَمَّا حَضَرُوهُ قَالُوا أَنْصِتُوا .
Wa-waṣafa Allāhu taʿālā muʾminī al-jinni bi-dhālika ḥīna samiʿū al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama yaqraʾu bi-Nakhlata, wa-qīla: bi-ʿUkāẓa, fa-qāla taʿālā: Fa-lammā ḥaḍarūhu qālū anṣitū.
God, exalted, described the believing jinn in this way when they heard the Prophet, may God bless him and grant him peace, reciting at Nakhla, or, according to another account, at ʿUkāẓ. He, exalted, said: “When they attended it, they said, ‘Be silent.’”
فَأَمَرَ بِالِاسْتِمَاعِ لِكِتَابِهِ ، مَعَ تَرْكِ الْكَلَامِ ، بِحُضُورِ الْعَقْلِ ، لِيَنَالَ عِبَادُهُ بِذٰلِكَ الْفَهْمَ عَنْهُ .
Fa-amara bi-al-istimāʿi li-kitābihi, maʿa tarki al-kalāmi, bi-ḥuḍūri al-ʿaqli, li-yanāla ʿibāduhu bi-dhālika al-fahma ʿanhu.
He commanded that His Book be listened to, without speaking and with the mind fully present, so that His servants might thereby understand what He communicates.
وَذَمَّ مَنْ خَالَفَ ذٰلِكَ فَقَالَ عَزَّ وَجَلَّ : نَحْنُ أَعْلَمُ بِمَا يَسْتَمِعُونَ بِهِ إِذْ يَسْتَمِعُونَ إِلَيْكَ وَإِذْ هُمْ نَجْوَى .
Wa-dhamma man khālafa dhālika fa-qāla ʿazza wa-jalla: Naḥnu aʿlamu bi-mā yastamiʿūna bihi idh yastamiʿūna ilayka wa-idh hum najwā.
He condemned those who do otherwise, saying, mighty and majestic: “We know best how they listen when they listen to you, and when they confer in secret.”
Source page 45
فَمَدَحَ النَّاصِتَ لَهُ ؛ لِأَنْ يَسْتَمِعَ عَنْهُ كَلَامَهُ مَعَ حُضُورِ الْعَقْلِ . وَأَمَرَ عَزَّ وَجَلَّ عِبَادَهُ بِذٰلِكَ أَدَبًا لَهُمْ ؛ لِأَنْ يَنَالُوا بِذٰلِكَ الْفَهْمَ عَنْهُ .
Fa-madaḥa al-nāṣita lahu; li-an yastamiʿa ʿanhu kalāmahu maʿa ḥuḍūri al-ʿaqli. Wa-amara ʿazza wa-jalla ʿibādahu bi-dhālika adaban lahum; li-an yanālū bi-dhālika al-fahma ʿanhu.
He praised the person who is silent before Him, so that he may listen to His words with his mind fully present. He, mighty and majestic, commanded His servants to do this as a discipline for them, so that they might thereby understand what He communicates.
وَرُوِيَ عَنْ وَهْبِ بْنِ مُنَبِّهٍ ، أَنَّهُ قَالَ : مِنْ أَدَبِ الِاسْتِمَاعِ : سُكُونُ الْجَوَارِحِ ، وَغَضُّ الْبَصَرِ ، وَالْإِصْغَاءُ بِالسَّمْعِ ، وَحُضُورُ الْعَقْلِ ، وَالْعَزْمُ عَلَى الْعَمَلِ .
Wa-ruwiya ʿan Wahbi bni Munabbihin, annahu qāla: Min adabi al-istimāʿi: sukūnu al-jawāriḥi, wa-ghaḍḍu al-baṣari, wa-al-iṣghāʾu bi-al-samʿi, wa-ḥuḍūru al-ʿaqli, wa-al-ʿazmu ʿalā al-ʿamali.
It is reported that Wahb ibn Munabbih said: Proper listening includes keeping the limbs still, lowering the gaze, lending an attentive ear, keeping the mind present, and resolving to act.
وَذٰلِكَ هُوَ الِاسْتِمَاعُ ، كَمَا يُحِبُّ اللّٰهُ تَعَالَى ؛ أَنْ يَكُفَّ الْعَبْدُ جَوَارِحَهُ أَنْ يَشْغَلَهَا فَيَشْتَغِلَ قَلْبُهُ عَمَّا يَسْتَمِعُ ، وَيَغُضَّ طَرْفَهُ لِئَلَّا يَلْهُوَ قَلْبُهُ بِمَا يَرَى ، وَيُحْضِرَ عَقْلَهُ فَلَا يُحَدِّثَ نَفْسَهُ بِشَيْءٍ سِوَى مَا يَسْتَمِعُ إِلَيْهِ ، وَيَعْزِمَ عَلَى أَنْ يَفْهَمَ فَيَعْمَلَ بِمَا يَفْهَمُ ؛
Wa-dhālika huwa al-istimāʿu, ka-mā yuḥibbu Allāhu taʿālā; an yakuffa al-ʿabdu jawāriḥahu an yashghalahā fa-yashtaghila qalbuhu ʿammā yastamiʿu, wa-yaghuḍḍa ṭarfahu li-allā yalhuwa qalbuhu bi-mā yarā, wa-yuḥḍira ʿaqlahu fa-lā yuḥadditha nafsahu bi-shayʾin siwā mā yastamiʿu ilayhi, wa-yaʿzima ʿalā an yafhama fa-yaʿmala bi-mā yafhamu;
This is listening as God, exalted, loves it: the servant keeps his limbs from being occupied, lest his heart be distracted from what he hears; he lowers his gaze so that his heart is not diverted by what he sees; he brings his mind to attention, without talking inwardly about anything besides what he hears; and he resolves to understand and then act on what he understands.
لِأَنَّ أَوَّلَ مَا أَدَّبَ اللّٰهُ بِهِ عَزَّ وَجَلَّ عِبَادَهُ الْمُؤْمِنِينَ : أَنْ يُقَدِّمُوا الْإِرَادَةَ وَالْعَزْمَ عَلَى طَلَبِ الْفَهْمِ عَنْهُ ، ثُمَّ يَسْتَمِعُوا بِإِحْضَارِ عُقُولِهِمْ ، وَنِيَّاتُهُمْ فِي ذٰلِكَ أَنْ يَفْهَمُوا عَنْهُ فَيَعْمَلُوا لَهُ بِمَا يَفْهَمُونَ عَنْهُ .
Li-anna awwala mā addaba Allāhu bihi ʿazza wa-jalla ʿibādahu al-muʾminīna: an yuqaddimū al-irādata wa-al-ʿazma ʿalā ṭalabi al-fahmi ʿanhu, thumma yastamiʿū bi-iḥḍāri ʿuqūlihim, wa-niyyātuhum fī dhālika an yafhamū ʿanhu fa-yaʿmalū lahu bi-mā yafhamūna ʿanhu.
For the first discipline God, mighty and majestic, taught His believing servants is to begin with the intention and resolve to seek understanding from Him, then listen with their minds fully present, intending to understand Him and to act for His sake on what they understand from Him.
قَالَ بَعْضُ الْحُكَمَاءِ : تَعَلَّمْ حُسْنَ الِاسْتِمَاعِ كَمَا تَتَعَلَّمُ حُسْنَ الْكَلَامِ ، فَإِنَّ مِنْ حُسْنِ الِاسْتِمَاعِ إِمْهَالَ الْمُتَكَلِّمِ حَتَّى يَقْضِيَ حَدِيثَهُ ، وَقِلَّةَ التَّلَفُّتِ إِلَى الْجَوَابِ ، وَالْإِقْبَالَ بِالْوَجْهِ ، وَالنَّظَرَ إِلَى الْمُتَكَلِّمِ ، وَالْوَعْيَ فِي أَنْ يَفْهَمُوا عَنْهُ فَيَعْمَلُوا لَهُ بِمَا يَفْهَمُونَ عَنْهُ .
Qāla baʿḍu al-ḥukamāʾi: Taʿallam ḥusna al-istimāʿi ka-mā tataʿallamu ḥusna al-kalāmi, fa-inna min ḥusni al-istimāʿi imhāla al-mutakallimi ḥattā yaqḍiya ḥadīthahu, wa-qillata al-talaffuti ilā al-jawābi, wa-al-iqbāla bi-al-wajhi, wa-al-naẓara ilā al-mutakallimi, wa-al-waʿya fī an yafhamū ʿanhu fa-yaʿmalū lahu bi-mā yafhamūna ʿanhu.
One of the wise said: Learn to listen well just as you learn to speak well. Listening well includes allowing the speaker time to finish, paying little attention to preparing an answer, turning your face toward him, looking at the speaker, and being attentive so that they understand Him and act for His sake on what they understand from Him.
حَدَّثَنَا الْغَلَّابِيُّ قَالَ : سَمِعْتُ سُفْيَانَ بْنَ عُيَيْنَةَ يَقُولُ : أَوَّلُ الْعِلْمِ حُسْنُ الِاسْتِمَاعِ ، ثُمَّ الْفَهْمُ ، ثُمَّ الْحِفْظُ ، ثُمَّ الْعَمَلُ ، ثُمَّ النَّشْرُ .
Ḥaddathanā al-Ghallābiyyu qāla: Samiʿtu Sufyāna bna ʿUyaynata yaqūlu: Awwalu al-ʿilmi ḥusnu al-istimāʿi, thumma al-fahmu, thumma al-ḥifẓu, thumma al-ʿamalu, thumma al-nashru.
Al-Ghallābī related to us, saying: I heard Sufyān ibn ʿUyayna say: Knowledge begins with listening well, then understanding, then retaining, then acting, then passing it on.
وَضَرَبَ بَعْضُ الْحُكَمَاءِ مَثَلًا لِذٰلِكَ كُلِّهِ فَقَالَ :
Wa-ḍaraba baʿḍu al-ḥukamāʾi mathalan li-dhālika kullihi fa-qāla:
One of the wise offered a parable for all of this, saying:
إِنَّ الْبَاذِرَ خَرَجَ بِبَذْرِهِ ، وَمَلَأَ مِنْهُ كَفَّهُ فَبَذَرَ ، فَوَقَعَ مِنْهُ شَيْءٌ عَلَى ظَهْرِ الطَّرِيقِ فَلَمْ يَلْبَثْ أَنِ انْحَطَّ الطَّيْرُ عَلَيْهِ فَاخْتَطَفَهُ ، وَوَقَعَ مِنْهُ شَيْءٌ عَلَى صَفًا ، يَعْنِي حَجَرًا أَمْلَسَ عَلَيْهِ تُرَابٌ يَسِيرٌ ، وَنَدًى قَلِيلٌ ، فَنَبَتَ ، حَتَّى إِذَا وَصَلَتْ عُرُوقُهُ إِلَى الصَّفَا لَمْ يَجِدْ مَسَاغًا يَنْفُذُ فِيهِ ، فَيَبِسَ ،
Inna al-bādhira kharaja bi-badhrihi, wa-malaʾa minhu kaffahu fa-badhara, fa-waqaʿa minhu shayʾun ʿalā ẓahri al-ṭarīqi fa-lam yalbath ani inḥaṭṭa al-ṭayru ʿalayhi fa-ikhtaṭafahu, wa-waqaʿa minhu shayʾun ʿalā ṣafan, yaʿnī ḥajaran amlasa ʿalayhi turābun yasīrun, wa-nadan qalīlun, fa-nabata, ḥattā idhā waṣalat ʿurūquhu ilā al-ṣafā lam yajid masāghan yanfudhu fīhi, fa-yabisa,
A sower went out with his seed, filled his palm with it, and scattered it. Some fell on the road, and before long birds swooped down and snatched it away. Some fell on bare rock, meaning a smooth stone with a little earth and slight moisture on it. It sprouted, but when its roots reached the rock, it found no opening through which to penetrate, and it withered.
Source page 46
وَوَقَعَ مِنْهُ شَيْءٌ فِي أَرْضٍ طَيِّبَةٍ فِيهَا شَوْكٌ نَابِتٌ ، فَنَبَتَ الْبَذْرُ فَلَمَّا ارْتَفَعَ خَنَقَهُ الشَّوْكُ فَأَفْسَدَهُ وَاخْتَلَطَ بِهِ ، وَوَقَعَ مِنْهُ شَيْءٌ عَلَى أَرْضٍ طَيِّبَةٍ لَيْسَ عَلَى ظَهْرِ الطَّرِيقِ ، وَلَا عَلَى صَفًا ، وَلَا فِيهَا شَوْكٌ ، فَنَبَتَ وَنَمَا وَصَلَحَ .
Wa-waqaʿa minhu shayʾun fī arḍin ṭayyibatin fīhā shawkun nābitun, fa-nabata al-badhru fa-lammā irtafaʿa khanaqahu al-shawku fa-afsadahu wa-ikhtalaṭa bihi, wa-waqaʿa minhu shayʾun ʿalā arḍin ṭayyibatin laysa ʿalā ẓahri al-ṭarīqi, wa-lā ʿalā ṣafan, wa-lā fīhā shawkun, fa-nabata wa-namā wa-ṣalaḥa.
Some fell in good soil where thorns were growing. The seed sprouted, but when it grew tall, the thorns choked it, ruined it, and tangled with it. Some fell on good soil, neither on the road nor on bare rock, with no thorns in it. It sprouted, grew, and flourished.
فَمَثَلُ الْبَاذِرِ كَمَثَلِ الْحَكِيمِ ؛ وَمَثَلُ الْبَذْرِ كَمَثَلِ صَوَابِ الْكَلَامِ ، يَتَكَلَّمُ بِهِ الْحَكِيمُ ، وَمَثَلُ مَا وَقَعَ عَلَى ظَهْرِ الطَّرِيقِ مَثَلُ الرَّجُلِ يَسْتَمِعُ الْكَلَامَ وَهُوَ لَا يُرِيدُ أَنْ يَسْتَمِعَهُ ، فَلَا يَلْبَثُ الشَّيْطَانُ أَنْ يَخْطَفَهُ مِنْ قَلْبِهِ فَيَنْسَاهُ ، وَمَثَلُ الَّذِي وَقَعَ عَلَى الصَّفَا مَثَلُ الرَّجُلِ يَسْتَمِعُ الْكَلَامَ فَيَسْتَمِعُهُ وَيَسْتَحْسِنُهُ ، ثُمَّ يُفْضِي إِلَى قَلْبٍ لَيْسَ فِيهِ عَزْمٌ عَلَى الْعَمَلِ ،
Fa-mathalu al-bādhiri ka-mathali al-ḥakīmi; wa-mathalu al-badhri ka-mathali ṣawābi al-kalāmi, yatakallamu bihi al-ḥakīmu, wa-mathalu mā waqaʿa ʿalā ẓahri al-ṭarīqi mathalu al-rajuli yastamiʿu al-kalāma wa-huwa lā yurīdu an yastamiʿahu, fa-lā yalbathu al-shayṭānu an yakhṭafahu min qalbihi fa-yansāhu, wa-mathalu alladhī waqaʿa ʿalā al-ṣafā mathalu al-rajuli yastamiʿu al-kalāma fa-yastamiʿuhu wa-yastaḥsinuhu, thumma yufḍī ilā qalbin laysa fīhi ʿazmun ʿalā al-ʿamali,
The sower is like the wise person, and the seed is like the sound words he speaks. What fell on the road is like a man who hears the words without wanting to listen: before long Satan snatches them from his heart and he forgets them. What fell on the rock is like a man who hears the words, listens to them, and admires them, but then they reach a heart with no resolve to act,
فَيَنْفَسِخُ مِنْ قَلْبِهِ ، وَمَثَلُ الَّذِي وَقَعَ فِي أَرْضٍ طَيِّبَةٍ فِيهَا شَوْكٌ مَثَلُ الرَّجُلِ يَسْتَمِعُ إِلَى الْكَلَامِ وَهُوَ يَنْوِي أَنْ يَعْمَلَ بِهِ ، فَإِذَا اعْتَرَضَتْ لَهُ الشَّهَوَاتُ عِنْدَ مَوَاقِعِ الْأَعْمَالِ خَنَقَتْهُ ، فَأَفْسَدَتْهُ فَتَرَكَ اسْتِعْمَالَ مَا نَوَى أَنْ يَعْمَلَ بِهِ ، وَمَثَلُ الَّذِي وَقَعَ فِي أَرْضٍ طَيِّبَةٍ لَيْسَ عَلَى ظَهْرِ طَرِيقٍ ،
Fa-yanfasikhu min qalbihi, wa-mathalu alladhī waqaʿa fī arḍin ṭayyibatin fīhā shawkun mathalu al-rajuli yastamiʿu ilā al-kalāmi wa-huwa yanwī an yaʿmala bihi, fa-idhā iʿtaraḍat lahu al-shahawātu ʿinda mawāqiʿi al-aʿmāli khanaqathu, fa-afsadathu fa-taraka istiʿmāla mā nawā an yaʿmala bihi, wa-mathalu alladhī waqaʿa fī arḍin ṭayyibatin laysa ʿalā ẓahri ṭarīqin,
and they dissolve out of his heart. What fell in good soil containing thorns is like a man who listens to the words intending to act on them. When appetites confront him at the moment for action, they choke him and spoil him, and he abandons putting into practice what he intended to act on. What fell in good soil, neither on a road,
وَلَا فِيهَا شَوْكٌ وَلَا عَلَى صَفًا مَثَلُ الرَّجُلِ يَسْتَمِعُ إِلَى الْكَلَامِ وَهُوَ يَنْوِي أَنْ يَعْمَلَ بِهِ فَيَفْهَمُهُ ، ثُمَّ يَصْبِرُ عَلَى الْعَمَلِ بِهِ عِنْدَ مَوَاقِعِ الْأَعْمَالِ ، وَيُجَانِبُ الشَّهَوَاتِ .
Wa-lā fīhā shawkun wa-lā ʿalā ṣafan mathalu al-rajuli yastamiʿu ilā al-kalāmi wa-huwa yanwī an yaʿmala bihi fa-yafhamuhu, thumma yaṣbiru ʿalā al-ʿamali bihi ʿinda mawāqiʿi al-aʿmāli, wa-yujānibu al-shahawāti.
nor among thorns, nor on bare rock, is like a man who listens to the words intending to act on them and understands them, then perseveres in acting on them when the time for action comes, and keeps clear of appetites.
قَالَ أَبُو عَبْدِ اللّٰهِ : فَلَقَدْ ضَرَبَ هٰذَا الْمَثَلَ ، فَمَا غَادَرَ مَا يُحِبُّ اللّٰهُ ، عَزَّ وَجَلَّ ، أَنْ يُدَلَّ عَلَيْهِ ، مِمَّا أَدَّبَ اللّٰهُ عَزَّ وَجَلَّ بِهِ عِبَادَهُ ، لِأَنَّهُ أَدَّبَهُمْ بِالِاسْتِمَاعِ وَالْإِنْصَاتِ وَالنِّيَّةِ عَلَى الطَّاعَةِ ، وَالصَّبْرِ عَلَيْهَا ، عِنْدَ مَوَاقِعِ الْأَعْمَالِ وَمُجَانَبَةِ الشَّهَوَاتِ ، وَالْأَهْوَاءِ الْمُزِيلَةِ عَنِ الطَّاعَةِ وَالْمُفْسِدَةِ لَهَا ، وَإِنْ أَدَّوْهَا بِجَوَارِحِهِمْ .
Qāla Abū ʿAbdi Allāhi: Fa-la-qad ḍaraba hādhā al-mathala, fa-mā ghādara mā yuḥibbu Allāhu, ʿazza wa-jalla, an yudalla ʿalayhi, mimmā addaba Allāhu ʿazza wa-jalla bihi ʿibādahu, li-annahu addabahum bi-al-istimāʿi wa-al-inṣāti wa-al-niyyati ʿalā al-ṭāʿati, wa-al-ṣabri ʿalayhā, ʿinda mawāqiʿi al-aʿmāli wa-mujānabati al-shahawāti, wa-al-ahwāʾi al-muzīlati ʿani al-ṭāʿati wa-al-mufsidati lahā, wa-in addawhā bi-jawāriḥihim.
Abū ʿAbd Allāh said: In offering this parable, he left out nothing God, mighty and majestic, loves to have pointed out of the discipline with which God, mighty and majestic, trains His servants. He teaches them to listen, to be silent, to intend obedience, to persevere in it when the moment for action comes, and to avoid appetites and desires that turn them away from obedience and corrupt it, even when they perform it with their limbs.
Source page 47
فَاسْتَمِعْ لِمَا أَجَبْتُكَ بِهِ ، عَلَى مَا وَصَفْتُ مِنَ الِاسْتِمَاعِ ، فَإِنَّكَ إِذَا اسْتَمَعْتَ كَذٰلِكَ ، نَفَعَكَ اللّٰهُ تَعَالَى بِمَا أَجَبْتُكَ بِهِ ؛ لِأَنَّ الْعَبْدَ إِذَا اسْتَمَعَ كَمَا يُحِبُّ اللّٰهُ عَزَّ وَجَلَّ ، أَفْهَمَهُ اللّٰهُ تَبَارَكَ وَتَعَالَى كَمَا يُحِبُّ ؛ لِأَنَّهُ عَالِمٌ بِمَا يَسْتَمِعُ بِهِ الْمُسْتَمِعُونَ ، مُطَّلِعٌ عَلَى إِرَادَتِهِمْ وَهِمَمِهِمْ ، نَاظِرٌ إِلَى جَوَارِحِهِمْ ،
Fa-istamiʿ li-mā ajabtuka bihi, ʿalā mā waṣaftu mina al-istimāʿi, fa-innaka idhā istamaʿta ka-dhālika, nafaʿaka Allāhu taʿālā bi-mā ajabtuka bihi; li-anna al-ʿabda idhā istamaʿa ka-mā yuḥibbu Allāhu ʿazza wa-jalla, afhamahu Allāhu tabāraka wa-taʿālā ka-mā yuḥibbu; li-annahu ʿālimun bi-mā yastamiʿu bihi al-mustamiʿūna, muṭṭaliʿun ʿalā irādatihim wa-himamihim, nāẓirun ilā jawāriḥihim,
So listen to my answer in the way I have described. If you listen like this, God, exalted, will benefit you through my answer. When a servant listens as God, mighty and majestic, loves, God, blessed and exalted, grants him understanding as He loves. For He knows how listeners listen; He is aware of their intentions and concerns, and watches their limbs.
أَلَمْ تَسْمَعْهُ تَعَالَى يَعِيبُ مَنْ لَا يُرِيدُ الْفَهْمَ عَنْهُ ، فَإِنَّهُ بِذٰلِكَ عَالِمٌ مِنْهُمْ ، إِذْ يَقُولُ جَلَّ وَعَزَّ : نَحْنُ أَعْلَمُ بِمَا يَسْتَمِعُونَ بِهِ إِذْ يَسْتَمِعُونَ إِلَيْكَ وَإِذْ هُمْ نَجْوَى .
A-lam tasmaʿhu taʿālā yaʿību man lā yurīdu al-fahma ʿanhu, fa-innahu bi-dhālika ʿālimun minhum, idh yaqūlu jalla wa-ʿazza: Naḥnu aʿlamu bi-mā yastamiʿūna bihi idh yastamiʿūna ilayka wa-idh hum najwā.
Have you not heard Him, exalted, reproach those who do not wish to understand Him? He knows this about them, as He, majestic and mighty, says: “We know best how they listen when they listen to you, and when they confer in secret.”
فَاللّٰهُ جَلَّ وَعَزَّ مُطَّلِعٌ عَلَيْكَ يَرَى هِمَّتَكَ وَمَا تُرِيدُ فَأَلْزِمْ قَلْبَكَ مَا يُحِبُّ اللّٰهُ تَبَارَكَ وَتَعَالَى عِنْدَ نَظَرِكَ إِلَى مَا كَتَبْتُهُ لَكَ وَاسْتِمَاعِكَ إِلَى مَا أَجَبْتُكَ عَنْهُ ؛ يُورِثْكَ ذٰلِكَ الْقِيَامَ لِلّٰهِ عَزَّ وَجَلَّ بِحَقِّهِ بِإِذْنِهِ وَتَوْفِيقِهِ وَلُطْفِهِ إِنْ شَاءَ اللّٰهُ .
Fa-Allāhu jalla wa-ʿazza muṭṭaliʿun ʿalayka yarā himmataka wa-mā turīdu fa-alzim qalbaka mā yuḥibbu Allāhu tabāraka wa-taʿālā ʿinda naẓarika ilā mā katabtuhu laka wa-istimāʿika ilā mā ajabtuka ʿanhu; yūrithka dhālika al-qiyāma li-llāhi ʿazza wa-jalla bi-ḥaqqihi bi-idhnihi wa-tawfīqihi wa-luṭfihi in shāʾa Allāhu.
God, majestic and mighty, is fully aware of you: He sees your concern and what you intend. Keep your heart committed to what God, blessed and exalted, loves as you examine what I have written for you and listen to my answer. This will enable you to fulfill what is due to God, mighty and majestic, by His permission, enabling help, and kindness, if God wills.
Source page 48
بَابُ الرِّعَايَةِ لِحُقُوقِ اللّٰهِ عَزَّ وَجَلَّ وَالْقِيَامِ بِهَا
Bābu al-riʿāyati li-ḥuqūqi Allāhi ʿazza wa-jalla wa-al-qiyāmi bihā
Chapter on Carefully Observing What Is Due to God, Mighty and Majestic, and Fulfilling It
فَأَمَّا مَا سَأَلْتَ عَنْهُ مِنَ الرِّعَايَةِ لِحُقُوقِ اللّٰهِ عَزَّ وَجَلَّ وَالْقِيَامِ بِهَا ، فَإِنَّكَ سَأَلْتَ عَنْ أَمْرٍ عَظِيمٍ أَصْبَحَ عَامَّةُ أَهْلِ زَمَانِكَ لَهُ مُضَيِّعِينَ ، وَهُوَ الْأَمْرُ الَّذِي تَوَلَّى اللّٰهُ عَلَيْهِ أَنْبِيَاءَهُ وَأَحِبَّاءَهُ ؛ لِأَنَّهُمْ رَعَوْا عَهْدَهُ وَحَفِظُوا وَصِيَّتَهُ .
Fa-ammā mā saʾalta ʿanhu mina al-riʿāyati li-ḥuqūqi Allāhi ʿazza wa-jalla wa-al-qiyāmi bihā, fa-innaka saʾalta ʿan amrin ʿaẓīmin aṣbaḥa ʿāmmatu ahli zamānika lahu muḍayyiʿīna, wa-huwa al-amru alladhī tawallā Allāhu ʿalayhi anbiyāʾahu wa-aḥibbāʾahu; li-annahum raʿaw ʿahdahu wa-ḥafiẓū waṣiyyatahu.
As for your question about carefully observing what is due to God, mighty and majestic, and fulfilling it, you have asked about a tremendous matter that most people of your time have come to neglect. It is the matter for which God befriended His prophets and His beloved ones, because they observed His covenant and kept His charge.
وَبِذٰلِكَ جَاءَ الْحَدِيثُ عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ ، رَوَاهُ عَنْهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ حُسَيْنِ بْنِ فَاطِمَةَ ابْنَةِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ ، أَنَّهُ قَالَ لَهُمُ الْمَلِكُ الْعَظِيمُ ، فِي الْوَقْتِ الَّذِي أَمِنُوا فِيهِ مِنْ كُلِّ مَا كَانُوا يَخَافُونَ ، وَحَلُّوا فِي كُلِّ مَا كَانُوا يَأْمُلُونَ ، وَفِيمَا لَمْ تَبْلُغْهُ آمَالُهُمْ ؛ فِي الْمَقْعَدِ الصِّدْقِ الَّذِي وَعَدَهُمْ فِيهِ بِأَنْ يُرِيَهُمْ وَجْهَهُ ،
Wa-bi-dhālika jāʾa al-ḥadīthu ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama, rawāhu ʿanhu Muḥammadu bnu ʿAliyyi bni Ḥusayni bni Fāṭimata ibnati al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama, annahu qāla lahumu al-maliku al-ʿaẓīmu, fī al-waqti alladhī aminū fīhi min kulli mā kānū yakhāfūna, wa-ḥallū fī kulli mā kānū yaʾmulūna, wa-fī-mā lam tablughhu āmāluhum; fī al-maqʿadi al-ṣidqi alladhī waʿadahum fīhi bi-an yuriyahum wajhahu,
A report to this effect came from the Prophet, may God bless him and grant him peace, transmitted from him by Muḥammad ibn ʿAlī ibn Ḥusayn ibn Fāṭima, the Prophet’s daughter, may God bless him and grant him peace. It says that the Great King spoke to them when they had become safe from everything they used to fear and had entered into all they had hoped for, and into what their hopes had never reached, in the seat of truth where He had promised to show them His face
وَيُبَلِّغَهُمْ غَايَةَ الْكَرَامَةِ مِنْ رُؤْيَتِهِ وَرِضْوَانِهِ ؛ فَقَالَ لَهُمْ فِي ذٰلِكَ الْمَقْعَدِ الَّذِي لَيْسَ فَوْقَهُ مَنْزِلَةٌ وَلَا بَعْدَهُ غَايَةُ كَرَامَةٍ : « مَرْحَبًا بِعِبَادِي وَزُوَّارِي وَخِيَرَتِي مِنْ خَلْقِي ؛ الَّذِينَ رَعَوْا عَهْدِي وَحَفِظُوا وَصِيَّتِي ، وَخَافُونِي بِالْغَيْبِ » .
Wa-yuballighahum ghāyata al-karāmati min ruʾyatihi wa-riḍwānihi; fa-qāla lahum fī dhālika al-maqʿadi alladhī laysa fawqahu manzilatun wa-lā baʿdahu ghāyatu karāmatin: «Marḥaban bi-ʿibādī wa-zuwwārī wa-khiyaratī min khalqī; alladhīna raʿaw ʿahdī wa-ḥafiẓū waṣiyyatī, wa-khāfūnī bi-al-ghaybi».
and bring them to the utmost honor of seeing Him and receiving His good pleasure. In that seat, above which there is no station and beyond which there is no further summit of honor, He said to them: “Welcome to My servants, My visitors, and My chosen ones from My creation, who observed My covenant, kept My charge, and feared Me unseen.”
لِأَنَّهُمْ حَفِظُوا مَا اسْتَرْعَاهُمْ وَاسْتَوْدَعَهُمْ ، وَكُلُّ مَا أَمَرَ اللّٰهُ عَزَّ وَجَلَّ بِالْقِيَامِ بِهِ ، قَدْ أَمَرَ بِرِعَايَتِهِ ، أَلَا تَرَى إِلَى قَوْلِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ : « كُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْؤُولٌ عَنْ رَعِيَّتِهِ » .
Li-annahum ḥafiẓū mā istarʿāhum wa-istawdaʿahum, wa-kullu mā amara Allāhu ʿazza wa-jalla bi-al-qiyāmi bihi, qad amara bi-riʿāyatihi, a-lā tarā ilā qawli al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «Kullukum rāʿin wa-kullukum masʾūlun ʿan raʿiyyatihi».
For they safeguarded what He had placed in their care and entrusted to them. Everything God, mighty and majestic, has commanded people to fulfill, He has commanded them to attend to carefully. Do you not see the Prophet’s saying, may God bless him and grant him peace: “Each of you is a shepherd, and each of you is answerable for his flock”?
Source page 49
فَعَلَى الْعِبَادِ أَنْ يَقُومُوا بِمَا أَوْجَبَ اللّٰهُ تَعَالَى عَلَيْهِمْ فِي أَنْفُسِهِمْ ، وَفِيمَنِ اسْتُرْعُوهُ ؛ فَالْإِمَامُ رَاعٍ عَلَى النَّاسِ ، يَجِبُ عَلَيْهِ حِفْظُ مَا اسْتُرْعِيَ مِنْ أُمُورِهِمْ ، وَكَذٰلِكَ الْخَاصَّةُ وَالْعَامَّةُ ، أَلَا تَرَى عُمَرَ بْنَ الْخَطَّابِ رَضِيَ اللّٰهُ عَنْهُ ، يَقُولُ :
Fa-ʿalā al-ʿibādi an yaqūmū bi-mā awjaba Allāhu taʿālā ʿalayhim fī anfusihim, wa-fī-mani isturʿūhu; fa-al-imāmu rāʿin ʿalā al-nāsi, yajibu ʿalayhi ḥifẓu mā isturʿiya min umūrihim, wa-ka-dhālika al-khāṣṣatu wa-al-ʿāmmatu, a-lā tarā ʿUmara bna al-Khaṭṭābi raḍiya Allāhu ʿanhu, yaqūlu:
Servants must fulfill what God, exalted, has required of them concerning themselves and those entrusted to their care. The ruler is a shepherd over the people, obliged to safeguard the affairs placed in his care. The same applies to the elite and the ordinary people. Do you not see ʿUmar ibn al-Khaṭṭāb, may God be pleased with him, saying:
لَوْ أَنَّ سَخْلَةً ضَاعَتْ بِشَاطِئِ الْفُرَاتِ لَخَشِيتُ أَنْ يَسْأَلَنِيَ اللّٰهُ عَزَّ وَجَلَّ عَنْهَا .
Law anna sakhlatan ḍāʿat bi-shāṭiʾi al-Furāti la-khashītu an yasʾalaniya Allāhu ʿazza wa-jalla ʿanhā.
If a lamb were lost on the bank of the Euphrates, I would fear that God, mighty and majestic, would question me about it.
وَكُلُّ حَقٍّ أَوْجَبَهُ اللّٰهُ جَلَّ وَعَزَّ عَلَى عِبَادِهِ فِي خَاصَّةِ أَنْفُسِهِمْ أَوْ فِيمَا أَوْجَبَ لِبَعْضِهِمْ عَلَى بَعْضٍ ، فَقَدْ أَمَرَهُمْ بِحِفْظِهِ وَالْقِيَامِ بِهِ ؛ وَذٰلِكَ رِعَايَةُ حَقِّهِ الَّذِي افْتَرَضَهُ عَلَيْهِمْ ، وَالْقِيَامُ بِهِ .
Wa-kullu ḥaqqin awjabahu Allāhu jalla wa-ʿazza ʿalā ʿibādihi fī khāṣṣati anfusihim aw fī-mā awjaba li-baʿḍihim ʿalā baʿḍin, fa-qad amarahum bi-ḥifẓihi wa-al-qiyāmi bihi; wa-dhālika riʿāyatu ḥaqqihi alladhī iftaraḍahu ʿalayhim, wa-al-qiyāmu bihi.
Every right God, majestic and mighty, has made binding upon His servants, whether concerning their own selves or what He has required them to render to one another, He has commanded them to safeguard and fulfill. This is carefully observing His right that He has made obligatory upon them, and fulfilling it.
وَلَقَدْ ذَمَّ اللّٰهُ جَلَّ وَعَزَّ قَوْمًا مِنْ بَنِي إِسْرَائِيلَ ، ابْتَدَعُوا رَهْبَانِيَّةً لَمْ يُؤْمَرُوا بِهَا ، فَلَمْ يَرْعَوْهَا حَقَّ رِعَايَتِهَا ، فَقَالَ تَعَالَى : وَرَهْبَانِيَّةً ابْتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ .
Wa-la-qad dhamma Allāhu jalla wa-ʿazza qawman min Banī Isrāʾīla, ibtadaʿū rahbāniyyatan lam yuʾmarū bihā, fa-lam yarʿawhā ḥaqqa riʿāyatihā, fa-qāla taʿālā: Wa-rahbāniyyatan ibtadaʿūhā mā katabnāhā ʿalayhim.
God, majestic and mighty, condemned a group of the Children of Israel who devised a monasticism they had not been commanded to practice, then failed to observe it as it deserved. He, exalted, said: “And monasticism they devised; We had not prescribed it for them.”
وَقَدِ اخْتُلِفَ فِي هٰذَا الْحَرْفِ فَقَالَ مُجَاهِدٌ : مَا كَتَبْنَاهَا عَلَيْهِمْ إِلَّا ابْتِغَاءَ رِضْوَانِ اللَّهِ عَلَيْهِمْ أَيْ : كَتَبْنَاهَا عَلَيْهِمُ ابْتِغَاءَ رِضْوَانِ اللّٰهِ .
Wa-qadi ikhtulifa fī hādhā al-ḥarfi fa-qāla Mujāhidun: Mā katabnāhā ʿalayhim illā ibtighāʾa riḍwāni Allāhi ʿalayhim ay: Katabnāhā ʿalayhimu ibtighāʾa riḍwāni Allāhi.
There has been disagreement over this expression. Mujāhid said: “We prescribed it for them only to seek God’s good pleasure” upon them; that is, We prescribed it for them in pursuit of God’s good pleasure.
Source page 50
وَقَالَ أَبُو أُمَامَةَ وَغَيْرُهُ : مَا كَتَبْنَاهَا عَلَيْهِمْ ، أَيْ : لَمْ نَكْتُبْهَا عَلَيْهِمْ وَلَمْ يَبْتَدِعُوهَا إِلَّا ابْتِغَاءَ رِضْوَانِ اللّٰهِ ، فَعَابَهُمُ اللّٰهُ عَزَّ وَجَلَّ بِتَرْكِهَا . وَهٰذَا أَوْلَى التَّفْسِيرَيْنِ بِالْحَقِّ إِنْ شَاءَ اللّٰهُ ، وَعَلَيْهِ أَكْثَرُ عُلَمَاءِ الْأُمَّةِ .
Wa-qāla Abū Umāmata wa-ghayruhu: Mā katabnāhā ʿalayhim, ay: Lam naktubhā ʿalayhim wa-lam yabtadiʿūhā illā ibtighāʾa riḍwāni Allāhi, fa-ʿābahumu Allāhu ʿazza wa-jalla bi-tarkihā. Wa-hādhā awlā al-tafsīrayni bi-al-ḥaqqi in shāʾa Allāhu, wa-ʿalayhi aktharu ʿulamāʾi al-ummati.
Abū Umāma and others said: “We had not prescribed it for them” means that We did not prescribe it for them; they devised it only to seek God’s good pleasure, and God, mighty and majestic, reproached them for abandoning it. This is the sounder of the two interpretations, if God wills, and most of the community’s scholars uphold it.
فَقَالَ اللّٰهُ عَزَّ وَجَلَّ : فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا . فَذَمَّهُمُ اللّٰهُ تَعَالَى بِتَرْكِ رِعَايَةِ مَا لَمْ يَفْتَرِضْ ، وَلَمْ يُوجِبْ عَلَيْهِمْ ، فَكَيْفَ بِمَنْ ضَيَّعَ رِعَايَةَ حُقُوقِهِ الْوَاجِبَةِ ، الَّتِي أَوْجَبَ فِي تَضْيِيعِهَا غَضَبَهُ وَعِقَابَهُ ، وَجَعَلَ الْقِيَامَ بِهَا مِفْتَاحًا لِكُلِّ خَيْرٍ فِي الدُّنْيَا وَالْآخِرَةِ ، وَهِيَ التَّقْوَى ، وَلِأَهْلِهَا أَعَدَّ الْجَنَّةَ ، وَلِأَهْلِهَا جَعَلَ الْأَمْنَ فِي الْآخِرَةِ ، وَإِيَّاهُمْ وَعَدَ قَبُولَ الْأَعْمَالِ ،
Fa-qāla Allāhu ʿazza wa-jalla: Fa-mā raʿawhā ḥaqqa riʿāyatihā. Fa-dhammahumu Allāhu taʿālā bi-tarki riʿāyati mā lam yaftariḍ, wa-lam yūjib ʿalayhim, fa-kayfa bi-man ḍayyaʿa riʿāyata ḥuqūqihi al-wājibati, allatī awjaba fī taḍyīʿihā ghaḍabahu wa-ʿiqābahu, wa-jaʿala al-qiyāma bihā miftāḥan li-kulli khayrin fī al-dunyā wa-al-ākhirati, wa-hiya al-taqwā, wa-li-ahlihā aʿadda al-jannata, wa-li-ahlihā jaʿala al-amna fī al-ākhirati, wa-iyyāhum waʿada qabūla al-aʿmāli,
God, mighty and majestic, said: “But they did not observe it as it deserved.” God, exalted, condemned them for abandoning the observance of something He had neither prescribed nor made obligatory for them. What, then, of someone who neglects the observance of His binding rights, whose neglect He has made deserving of His anger and punishment? He has made fulfilling them the key to every good in this world and the next. This is God-consciousness. For those who possess it He has prepared the Garden; for them He has established safety in the next life; and to them He has promised acceptance of their deeds.
وَإِيَّاهُمْ سَمَّى بِالْوَلَايَةِ ، وَرَفَعَ عَنْهُمُ الْخَوْفَ وَالْحُزْنَ فِي يَوْمِ الْمَخَافَةِ وَالْأَحْزَانِ ، إِلَّا تَارَاتِ أَهْوَالٍ تَعُمُّ الْخَلَائِقَ ، وَلَهُمْ جَعَلَ النَّصْرَ فِي الدُّنْيَا وَالْمَعُونَةَ عَلَى طَاعَتِهِ ؛ وَلَهُمْ جَعَلَ الْمَخْرَجَ مِنْ كُلِّ مَا ضَاقَ عَلَى الْعِبَادِ ، وَلَهُمْ ضَمِنَ الرِّزْقَ مِنْ غَيْرِ الْوُجُوهِ الَّتِي يَحْتَسِبُونَهَا ، فَقَالَ تَبَارَكَ وَتَعَالَى : وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ .
Wa-iyyāhum sammā bi-al-walāyati, wa-rafaʿa ʿanhumu al-khawfa wa-al-ḥuzna fī yawmi al-makhāfati wa-al-aḥzāni, illā tārāti ahwālin taʿummu al-khalāʾiqa, wa-lahum jaʿala al-naṣra fī al-dunyā wa-al-maʿūnata ʿalā ṭāʿatihi; wa-lahum jaʿala al-makhraja min kulli mā ḍāqa ʿalā al-ʿibādi, wa-lahum ḍamina al-rizqa min ghayri al-wujūhi allatī yaḥtasibūnahā, fa-qāla tabāraka wa-taʿālā: Wa-jannatin ʿarḍuhā al-samāwātu wa-al-arḍu uʿiddat li-al-muttaqīna.
He has named them as His friends and lifted fear and grief from them on the day of fear and sorrows, except for moments of terror that encompass all creatures. For them He has appointed victory in this world and help in obeying Him. For them He has provided a way out of every distress that constricts His servants, and guaranteed provision from avenues they do not anticipate. He, blessed and exalted, said: “And a garden as wide as the heavens and the earth, prepared for the God-conscious.”
فَهَلْ تَرَى فِيهَا مَوْضِعًا لِغَيْرِ مُتَّقٍ ؟ !
Fa-hal tarā fīhā mawḍiʿan li-ghayri muttaqin?!
Do you see any place in it for someone who is not God-conscious?
Source page 51
بَابُ مَعْرِفَةِ التَّقْوَى وَمَا هِيَ
Bābu maʿrifati al-taqwā wa-mā hiya
Chapter on Understanding God-Consciousness and What It Is
وَالتَّقْوَى الَّتِي أَعَدَّ اللّٰهُ عَزَّ وَجَلَّ الْجَنَّةَ لِأَهْلِهَا : اتِّقَاءُ الشِّرْكِ فَمَا دُونَهُ مِنْ ذَنْبٍ ، مِنْ كُلِّ مَا نَهَى اللّٰهُ عَنْهُ ، أَوْ تَضْيِيعِ وَاجِبٍ مِمَّا افْتَرَضَهُ اللّٰهُ .
Wa-al-taqwā allatī aʿadda Allāhu ʿazza wa-jalla al-jannata li-ahlihā: ittiqāʾu al-shirki fa-mā dūnahu min dhanbin, min kulli mā nahā Allāhu ʿanhu, aw taḍyīʿi wājibin mimmā iftaraḍahu Allāhu.
The God-consciousness for whose people God, mighty and majestic, has prepared the Garden is avoiding the association of partners with Him and every lesser sin: everything God has forbidden, or the neglect of any duty God has prescribed.
قَالَ تَعَالَى : وَلَقَدْ وَصَّيْنَا الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ وَإِيَّاكُمْ أَنِ اتَّقُوا اللَّهَ .
Qāla taʿālā: Wa-la-qad waṣṣaynā alladhīna ūtū al-kitāba min qablikum wa-iyyākum ani ittaqū Allāha.
He, exalted, said: “We charged those given the Book before you, and you yourselves, to be conscious of God.”
وَهِيَ وَصِيَّةُ اللّٰهِ عَزَّ وَجَلَّ فِي الْأَوَّلِينَ وَالْآخِرِينَ .
Wa-hiya waṣiyyatu Allāhi ʿazza wa-jalla fī al-awwalīna wa-al-ākhirīna.
This is the charge of God, mighty and majestic, to the first generations and the last.
قَالَ تَعَالَى : أَلَا إِنَّ أَوْلِيَاءَ اللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ . الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ .
Qāla taʿālā: A-lā inna awliyāʾa Allāhi lā khawfun ʿalayhim wa-lā hum yaḥzanūna. Alladhīna āmanū wa-kānū yattaqūna.
He, exalted, said: “Indeed, God’s friends will have no fear, nor will they grieve: those who believed and remained God-conscious.”
وَقَدْ رُوِيَ فِي الْحَدِيثِ : « إِنَّ الْمُنَادِيَ يُنَادِي يَوْمَ الْقِيَامَةِ : يَا عِبَادِ لَا خَوْفٌ عَلَيْكُمُ الْيَوْمَ وَلَا أَنْتُمْ تَحْزَنُونَ . فَتَرْفَعُ الْخَلَائِقُ رُؤُوسَهُمْ يَقُولُونَ : نَحْنُ عِبَادُ اللّٰهِ عَزَّ وَجَلَّ .
Wa-qad ruwiya fī al-ḥadīthi: «Inna al-munādiya yunādī yawma al-qiyāmati: Yā ʿibādi lā khawfun ʿalaykumu al-yawma wa-lā antum taḥzanūna. Fa-tarfaʿu al-khalāʾiqu ruʾūsahum yaqūlūna: Naḥnu ʿibādu Allāhi ʿazza wa-jalla.
It is related in a report: “On the Day of Resurrection a herald will call: ‘My servants, you have no fear today, nor will you grieve.’ All creatures will raise their heads, saying, ‘We are the servants of God, mighty and majestic.’
ثُمَّ يُنَادِي الثَّانِيَةَ : الَّذِينَ آمَنُوا بِآيَاتِنَا وَكَانُوا مُسْلِمِينَ ، فَيُنَكِّسُ الْكُفَّارُ رُؤُوسَهُمْ ، وَيَبْقَى الْمُوَحِّدُونَ رَافِعِي رُؤُوسِهِمْ .
Thumma yunādī al-thāniyata: Alladhīna āmanū bi-āyātinā wa-kānū muslimīna, fa-yunakkisu al-kuffāru ruʾūsahum, wa-yabqā al-muwaḥḥidūna rāfiʿī ruʾūsihim.
Then he will call a second time: ‘Those who believed in Our signs and submitted.’ The unbelievers will lower their heads, while those who affirm God’s oneness will keep their heads raised.
ثُمَّ يُنَادِي الثَّالِثَةَ : الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ ، فَيُنَكِّسُ أَهْلُ الْكَبَائِرِ رُؤُوسَهُمْ ، وَيَبْقَى أَهْلُ التَّقْوَى رَافِعِي رُؤُوسِهِمْ » .
Thumma yunādī al-thālithata: Alladhīna āmanū wa-kānū yattaqūna, fa-yunakkisu ahlu al-kabāʾiri ruʾūsahum, wa-yabqā ahlu al-taqwā rāfiʿī ruʾūsihim».
Then he will call a third time: ‘Those who believed and remained God-conscious.’ Those guilty of major sins will lower their heads, while the God-conscious will keep their heads raised.”
Source page 52
قَدْ أَزَالَ الْكَرِيمُ عَنْهُمُ الْخَوْفَ وَالْحُزْنَ كَمَا وَعَدَهُمْ ، لِأَنَّهُ أَكْرَمُ الْأَكْرَمِينَ لَا يَخْذُلُ وَلِيَّهُ ، وَلَا يُسْلِمُهُ عِنْدَ الْهَلَكَةِ . قَالَ تَعَالَى : إِنَّ الْمُتَّقِينَ فِي مَقَامٍ أَمِينٍ .
Qad azāla al-karīmu ʿanhumu al-khawfa wa-al-ḥuzna ka-mā waʿadahum, li-annahu akramu al-akramīna lā yakhdhulu waliyyahu, wa-lā yuslimuhu ʿinda al-halakati. Qāla taʿālā: Inna al-muttaqīna fī maqāmin amīnin.
The Generous One has removed fear and grief from them, just as He promised them. For He is the most generous of all: He does not forsake His friend or abandon him when destruction threatens. He, exalted, said: “The God-conscious are in a secure station.”
لِأَنَّ التَّقْوَى : إِنَّمَا كَانَ أَصْلُهَا الْخَوْفَ وَالْحَذَرَ مِنَ اللّٰهِ جَلَّ وَعَزَّ : وَكَذٰلِكَ يَقُولُ اللّٰهُ عَزَّ وَجَلَّ : وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ ، وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى .
Li-anna al-taqwā: innamā kāna aṣluhā al-khawfa wa-al-ḥadhara mina Allāhi jalla wa-ʿazza: wa-ka-dhālika yaqūlu Allāhu ʿazza wa-jalla: Wa-li-man khāfa maqāma rabbihi jannatāni, wa-ammā man khāfa maqāma rabbihi wa-nahā al-nafsa ʿani al-hawā.
For the root of God-consciousness is fear and wariness of God, majestic and mighty. Thus God, mighty and majestic, says: “For whoever fears standing before his Lord there are two gardens,” and, “As for whoever fears standing before his Lord and restrains the self from desire.”
فَأَخْبَرَ الْعَلِيمُ أَنَّ الْخَوْفَ كَانَ قَبْلَ التَّقْوَى .
Fa-akhbara al-ʿalīmu anna al-khawfa kāna qabla al-taqwā.
The All-Knowing has thus told us that fear came before God-consciousness.
وَالْعَرَبُ مُجْمِعَةٌ فِي لُغَتِهَا عَلَى أَنَّهُ إِذَا أَمَرَ بَعْضُهَا بَعْضًا بِالِاتِّقَاءِ مِنْ شَيْءٍ قَالَ : احْذَرِ السَّبُعَ ، احْذَرِ الْجِدَارَ ، احْذَرِ الْبِئْرَ ، أَيْ احْذَرْ ، فَتَجَنَّبْ مَا أُحَذِّرُكَ .
Wa-al-ʿarabu mujmiʿatun fī lughatihā ʿalā annahu idhā amara baʿḍuhā baʿḍan bi-al-ittiqāʾi min shayʾin qāla: Iḥdhari al-sabuʿa, iḥdhari al-jidāra, iḥdhari al-biʾra, ay iḥdhar, fa-tajannab mā uḥadhdhiruka.
The Arabs agree in their usage that when one tells another to guard against something, he says: “Beware of the wild beast; beware of the wall; beware of the well.” That means: be wary, and keep clear of what I warn you against.
فَلَمَّا كَانَ أَصْلُ التَّقْوَى لِلّٰهِ تَعَالَى : الْخَوْفَ مِنْهُ ، وَعَدَهُمُ الْأَمْنَ عِوَضًا مِمَّا أَخَافُوا أَنْفُسَهُمْ بِهِ مِنْ عِقَابِهِ فَقَالَ جَلَّ وَعَزَّ : إِنَّ الْمُتَّقِينَ فِي مَقَامٍ أَمِينٍ .
Fa-lammā kāna aṣlu al-taqwā li-llāhi taʿālā: al-khawfa minhu, waʿadahumu al-amna ʿiwaḍan mimmā akhāfū anfusahum bihi min ʿiqābihi fa-qāla jalla wa-ʿazza: Inna al-muttaqīna fī maqāmin amīnin.
Since fear of Him is the root of being conscious of God, exalted, He promised them safety in exchange for the fear of His punishment with which they had filled themselves. He, majestic and mighty, said: “The God-conscious are in a secure station.”
وَقَالَ : ادْخُلُوهَا بِسَلَامٍ آمِنِينَ .
Wa-qāla: Udkhulūhā bi-salāmin āminīna.
He also said: “Enter it in peace and safety.”
Source page 53
وَقَالَ تَعَالَى : أَ فَمَنْ يُلْقَى فِي النَّارِ خَيْرٌ أَمْ مَنْ يَأْتِي آمِنًا يَوْمَ الْقِيَامَةِ .
Wa-qāla taʿālā: A fa-man yulqā fī al-nāri khayrun am man yaʾtī āminan yawma al-qiyāmati.
He, exalted, said: “Is one who is cast into the Fire better, or one who comes in safety on the Day of Resurrection?”
وَبِذٰلِكَ جَاءَ الْخَبَرُ : أَنَّهُ يَقُولُ جَلَّ وَعَزَّ يَوْمَ الْقِيَامَةِ : « وَعِزَّتِي وَجَلَالِي لَا أَجْمَعُ الْيَوْمَ لِعَبْدِي أَمْنَيْنِ ، وَلَا أَجْمَعُ عَلَيْهِ خَوْفَيْنِ ، فَمَنْ خَافَنِي فِي الدُّنْيَا أَمَّنْتُهُ الْيَوْمَ ، وَمَنْ أَمِنَنِي فِي الدُّنْيَا أَخَفْتُهُ الْيَوْمَ » فَمَا ظَنُّكَ بِاللّٰهِ عَزَّ وَجَلَّ يَقُولُهَا ؟ .
Wa-bi-dhālika jāʾa al-khabaru: annahu yaqūlu jalla wa-ʿazza yawma al-qiyāmati: «Wa-ʿizzatī wa-jalālī lā ajmaʿu al-yawma li-ʿabdī amnayni, wa-lā ajmaʿu ʿalayhi khawfayni, fa-man khāfanī fī al-dunyā ammantuhu al-yawma, wa-man aminanī fī al-dunyā akhaftuhu al-yawma» fa-mā ẓannuka bi-Allāhi ʿazza wa-jalla yaqūluhā?
A report to this effect says that He, majestic and mighty, will say on the Day of Resurrection: “By My might and My majesty, today I will not combine two securities for My servant, nor will I combine two fears against him. Whoever feared Me in this world I will make secure today; whoever felt secure from Me in this world I will frighten today.” What do you imagine it will be like when God, mighty and majestic, says this?
وَقَلْبُكَ لَا يَخْلُو فِي ذٰلِكَ الْوَقْتِ أَنْ يَكُونَ أَحَدَ قَلْبَيْنِ : إِمَّا قَلْبًا كَانَ فِي الدُّنْيَا لِلّٰهِ تَعَالَى خَائِفًا ، فَاسْتَطَارَ فَرَحًا لَمَّا سَمِعَ اللّٰهَ عَزَّ وَجَلَّ يَقُولُهَا غِبْطَةً وَسُرُورًا ، لِمَا رَأَى مِنْ عَوَاقِبِ الصَّبْرِ ، وَمَا حَلَّ فِي قَلْبِهِ مِنَ الْأَمْنِ ، وَمَا سَمِعَ مِنَ الْخُصُوصِيَّةِ لَهُ مِنَ اللّٰهِ جَلَّ وَعَزَّ بِالْأَمْنِ وَالرِّضَاءِ عَلَى رُؤُوسِ أَهْلِ الْجَمْعِ .
Wa-qalbuka lā yakhlū fī dhālika al-waqti an yakūna aḥada qalbayni: immā qalban kāna fī al-dunyā li-llāhi taʿālā khāʾifan, fa-istaṭāra faraḥan lammā samiʿa Allāha ʿazza wa-jalla yaqūluhā ghibṭatan wa-surūran, li-mā raʾā min ʿawāqibi al-ṣabri, wa-mā ḥalla fī qalbihi mina al-amni, wa-mā samiʿa mina al-khuṣūṣiyyati lahu mina Allāhi jalla wa-ʿazza bi-al-amni wa-al-riḍāʾi ʿalā ruʾūsi ahli al-jamʿi.
At that moment your heart must be one of two kinds. Either it was a heart that feared God, exalted, in this world, and now soars with joy on hearing God, mighty and majestic, say those words: filled with delight and happiness at seeing the fruits of patience, at the safety that has settled within it, and at hearing God, majestic and mighty, single it out for safety and approval in full view of the assembled people.
وَإِمَّا قَلْبًا كَانَ فِي الدُّنْيَا غَافِلًا مُغْتَرًّا آمِنًا ، فَاسْتَطَارَ فَزَعًا وَرُعْبًا ، وَغَلَبَتْ عَلَيْهِ النَّدَامَةُ وَالْحَسْرَةُ ، حِينَ رَأَى سُوءَ عَوَاقِبِ غَفْلَتِهِ وَاغْتِرَارِهِ ، وَلَزِمَ قَلْبَهُ الْيَقِينُ بِأَنَّ غَضَبَ اللّٰهِ عَزَّ وَجَلَّ قَدْ حَلَّ بِهِ ، وَأَنَّهُ لَنْ يَنْجُوَ مِنْ عَذَابِ اللّٰهِ جَلَّ وَعَزَّ بِضَعْفِهِ ، وَمَا خَصَّهُ اللّٰهُ تَبَارَكَ اسْمُهُ بِهِ مِنَ الشَّقَاءِ وَالْعَدَاوَةِ ؛
Wa-immā qalban kāna fī al-dunyā ghāfilan mughtarran āminan, fa-istaṭāra fazaʿan wa-ruʿban, wa-ghalabat ʿalayhi al-nadāmatu wa-al-ḥasratu, ḥīna raʾā sūʾa ʿawāqibi ghaflatihi wa-ightirārihi, wa-lazima qalbahu al-yaqīnu bi-anna ghaḍaba Allāhi ʿazza wa-jalla qad ḥalla bihi, wa-annahu lan yanjuwa min ʿadhābi Allāhi jalla wa-ʿazza bi-ḍaʿfihi, wa-mā khaṣṣahu Allāhu tabāraka ismuhu bihi mina al-shaqāʾi wa-al-ʿadāwati;
Or it was a heart that was heedless, deceived, and complacently secure in this world, and now flies apart in panic and terror. Remorse and anguish overwhelm it when it sees the evil consequences of its heedlessness and self-deception. Certainty grips it that the anger of God, mighty and majestic, has descended upon it, and that in its weakness it will not escape the punishment of God, majestic and mighty, or the misery and enmity for which God, blessed be His name, has singled it out:
مِنَ النِّدَاءِ بِالْخَيْبَةِ لَهُ عَلَى رُؤُوسِ أَهْلِ الْجَمْعِ .
Mina al-nidāʾi bi-al-khaybati lahu ʿalā ruʾūsi ahli al-jamʿi.
the proclamation of its utter loss in full view of the assembled people.
Source page 54
بَابُ مَعْرِفَةِ الْحَذَرِ وَمِمَّا تُخَوَّفُ النُّفُوسُ حَتَّى تَحْذَرَ وَتُجَانِبَ وَتُبَايِنَ الْهَلَكَاتِ
Bābu maʿrifati al-ḥadhari wa-mimmā tukhawwafu al-nufūsu ḥattā taḥdhara wa-tujāniba wa-tubāyina al-halakāti
Chapter on Understanding Wariness and What Souls Are Warned to Fear, So That They Become Wary, Avoid Destruction, and Keep Apart from It
قَالَ الْحَارِثُ رَحِمَهُ اللّٰهُ : يَا أَخِي ، فَإِنِّي أُحَذِّرُكَ وَنَفْسِي مَقَامًا عَنَتْ فِيهِ الْوُجُوهُ ، وَخَشَعَتْ فِيهِ الْأَصْوَاتُ ، وَذَلَّ فِيهِ الْجَبَّارُونَ ، وَتَضَعْضَعَ فِيهِ الْمُتَكَبِّرُونَ ، وَاسْتَسْلَمَ فِيهِ الْأَوَّلُونَ وَالْآخِرُونَ بِالذُّلِّ وَالْمَسْكَنَةِ ، وَالْخُضُوعِ لِرَبِّ الْعَالَمِينَ ، وَقَدْ جَمَعَهُمُ الْوَاحِدُ الْقَهَّارُ الَّذِي لَا ثَانِيَ لَهُ فِي الْهَيْبَةِ ، وَلَا مُشَارِكَ فِي حُكْمِهِ ، جَمَعَهُمْ بَعْدَ طُولِ الْبِلَى لِلْفَصْلِ وَالْقَضَاءِ ،
Qāla al-Ḥārithu raḥimahu Allāhu: Yā akhī, fa-innī uḥadhdhiruka wa-nafsī maqāman ʿanat fīhi al-wujūhu, wa-khashaʿat fīhi al-aṣwātu, wa-dhalla fīhi al-jabbārūna, wa-taḍaʿḍaʿa fīhi al-mutakabbirūna, wa-istaslama fīhi al-awwalūna wa-al-ākhirūna bi-al-dhulli wa-al-maskanati, wa-al-khuḍūʿi li-rabbi al-ʿālamīna, wa-qad jamaʿahumu al-wāḥidu al-qahhāru alladhī lā thāniya lahu fī al-haybati, wa-lā mushārika fī ḥukmihi, jamaʿahum baʿda ṭūli al-bilā li-al-faṣli wa-al-qaḍāʾi,
Al-Ḥārith, may God have mercy on him, said: My brother, I warn you and myself of a standing in which faces are humbled, voices hushed, tyrants brought low, and the arrogant shaken. The first generations and the last surrender there in abasement, destitution, and submission to the Lord of all worlds. The One, the All-Subduing, unrivaled in awe and without a partner in His judgment, has gathered them; He has gathered them after their long decay, for decision and judgment,
فِي يَوْمٍ آلَى فِيهِ عَلَى نَفْسِهِ أَلَّا يَتْرُكَ فِيهِ عَبْدًا أَمَرَهُ فِي الدُّنْيَا وَنَهَاهُ حَتَّى يُسَائِلَهُ عَنْ عَمَلِهِ فِي سِرِّهِ وَعَلَانِيَتِهِ .
Fī yawmin ālā fīhi ʿalā nafsihi allā yatruka fīhi ʿabdan amarahu fī al-dunyā wa-nahāhu ḥattā yusāʾilahu ʿan ʿamalihi fī sirrihi wa-ʿalāniyatihi.
on a day concerning which He has bound Himself by oath that He will leave no servant whom He commanded and forbade in this world without questioning him about his deeds, private and public.
فَانْظُرْ بِأَيِّ بَدَنٍ تَقِفُ بَيْنَ يَدَيْهِ ، وَأَعِدَّ لِلسُّؤَالِ جَوَابًا وَلِلْجَوَابِ صَوَابًا ؛ فَإِنَّهُ لَا يُصَدِّقُ إِلَّا الصَّادِقِينَ ، وَلَا يُكَذِّبُ إِلَّا الْكَاذِبِينَ .
Fa-unẓur bi-ayyi badanin taqifu bayna yadayhi, wa-aʿidda li-al-suʾāli jawāban wa-li-al-jawābi ṣawāban; fa-innahu lā yuṣaddiqu illā al-ṣādiqīna, wa-lā yukadhdhibu illā al-kādhibīna.
Consider, then, in what bodily state you will stand before Him. Prepare an answer for the questioning, and correctness for the answer. He will affirm only the truthful and declare false only the liars.
Source page 55
بَابُ مَعْرِفَةِ مَا يَبْدَأُ بِهِ الْعَبْدُ مِنَ الْعُدَّةِ لِلْمَقَامِ بَيْنَ يَدَيِ اللّٰهِ تَعَالَى
Bābu maʿrifati mā yabdaʾu bihi al-ʿabdu mina al-ʿuddati li-al-maqāmi bayna yadayi Allāhi taʿālā
Chapter on Understanding Where the Servant Begins in Preparing to Stand Before God, Exalted
فَلْيَكُنْ أَوَّلُ مَا تَبْدَأُ بِهِ مِنَ الْعُدَّةِ لِذٰلِكَ الْمَقَامِ تَقْوَى اللّٰهِ عَزَّ وَجَلَّ ، فِي السِّرِّ وَالْعَلَانِيَةِ ؛ لِيُؤَمِّنَ قَلْبَكَ فِي ذٰلِكَ الْمَقَامِ مَعَ قُلُوبِ الْمُتَّقِينَ ، حِينَ يُنْجِزُ لَهُمْ مَا وَعَدَهُمْ ؛ مِنَ الْأَمْنِ وَالْغِبْطَةِ وَالسُّرُورِ .
Fa-l-yakun awwalu mā tabdaʾu bihi mina al-ʿuddati li-dhālika al-maqāmi taqwā Allāhi ʿazza wa-jalla, fī al-sirri wa-al-ʿalāniyati; li-yuʾammina qalbaka fī dhālika al-maqāmi maʿa qulūbi al-muttaqīna, ḥīna yunjizu lahum mā waʿadahum; mina al-amni wa-al-ghibṭati wa-al-surūri.
Let the first provision you prepare for that standing be consciousness of God, mighty and majestic, in private and in public, so that He may make your heart secure there alongside the hearts of the God-conscious, when He fulfills His promise to them of safety, delight, and happiness.
وَمَا تَرَكَهُمُ اللَّطِيفُ فِي الدُّنْيَا ، مَعَ مَا يُعْطِيهِمْ فِي الْآخِرَةِ ، حَتَّى أَنَارَ لَهُمْ قُلُوبَهُمْ ، وَأَعَزَّ لَهُمْ أَنْفُسَهُمْ ، وَأَغْنَاهُمْ بِهِ عَنْ خَلْقِهِ ، وَنَعَّمَهُمْ بِطَاعَتِهِ ، فَأَلْزَمَ قُلُوبَهُمْ مَعَ الْخَوْفِ مِنْهُ حُسْنَ الظَّنِّ بِهِ ، وَالْأُنْسَ إِلَى رَجَائِهِ ؛ ثُمَّ عَلَا ذٰلِكَ بِالشَّوْقِ إِلَيْهِ جَلَّ وَعَزَّ ، وَإِلَى جَنَّتِهِ ، فَنَقَلَهُمْ مِنَ الْمُكَابَدَةِ إِلَى النَّعِيمِ بِطَاعَتِهِ وَالسُّرُورِ بِهَا ،
Wa-mā tarakahumu al-laṭīfu fī al-dunyā, maʿa mā yuʿṭīhim fī al-ākhirati, ḥattā anāra lahum qulūbahum, wa-aʿazza lahum anfusahum, wa-aghnāhum bihi ʿan khalqihi, wa-naʿʿamahum bi-ṭāʿatihi, fa-alzama qulūbahum maʿa al-khawfi minhu ḥusna al-ẓanni bihi, wa-al-unsa ilā rajāʾihi; thumma ʿalā dhālika bi-al-shawqi ilayhi jalla wa-ʿazza, wa-ilā jannatihi, fa-naqalahum mina al-mukābadati ilā al-naʿīmi bi-ṭāʿatihi wa-al-surūri bihā,
Besides what He gives them in the next life, the Gentle One did not leave them in this world without illuminating their hearts, honoring their souls, making Himself sufficient for them without need of His creatures, and giving them delight in obeying Him. Alongside their fear of Him, He bound their hearts to thinking well of Him and finding comfort in hope in Him. Then He crowned this with longing for Him, majestic and mighty, and for His Garden. He moved them from struggle to delight and happiness in obeying Him,
وَقَنَّعَهُمْ مِنَ الدُّنْيَا بِالْيَسِيرِ مِنْهَا ، فَطَيَّبَ فِيهَا عَيْشَهُمْ ، وَأَحْسَنَ فِيهَا نَصْرَهُمْ وَمَعُونَتَهُمْ .
Wa-qannaʿahum mina al-dunyā bi-al-yasīri minhā, fa-ṭayyaba fīhā ʿayshahum, wa-aḥsana fīhā naṣrahum wa-maʿūnatahum.
and made them content with little of this world. He made their life in it pleasant and granted them excellent support and assistance in it.
وَذٰلِكَ الَّذِي وَعَدَهُمْ ، فَقَالَ عَزَّ وَجَلَّ : إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا وَالَّذِينَ هُمْ مُحْسِنُونَ .
Wa-dhālika alladhī waʿadahum, fa-qāla ʿazza wa-jalla: Inna Allāha maʿa alladhīna ittaqaw wa-alladhīna hum muḥsinūna.
That is what He promised them, saying, mighty and majestic: “God is with those who remain conscious of Him and those who do good.”
فَهَلْ عَلَى مَنْ كَانَ اللّٰهُ عَزَّ وَجَلَّ مَعَهُ بِالنَّصْرِ وَالْمَعُونَةِ ضَيْمٌ أَوْ خِذْلَانٌ ؟ فَهُمْ أَعَزُّ الْخَلَائِقِ أَنْفُسًا ، وَأَنْوَرُهُمْ قُلُوبًا ، وَأَغْنَاهُمْ بِهِ غِنًى ، وَأَطْيَبُهُمْ عَيْشًا ، حُزْنُهُمْ فِيمَا يُسَرُّ بِهِ النَّاسُ ، وَسُرُورُهُمْ فِيمَا يَحْزَنُ لَهُ النَّاسُ ، وَطَلَبُهُمْ لِمَا يَهْرُبُ مِنْهُ النَّاسُ ، وَهَرَبُهُمْ مِمَّا يَرْغَبُ فِيهِ غَيْرُهُمْ مِنْ أَهْلِ الْغَفْلَةِ وَالْغِرَّةِ ، يَسْتَأْنِسُونَ إِذَا اسْتَوْحَشَ النَّاسُ ؛
Fa-hal ʿalā man kāna Allāhu ʿazza wa-jalla maʿahu bi-al-naṣri wa-al-maʿūnati ḍaymun aw khidhlānun? Fa-hum aʿazzu al-khalāʾiqi anfusan, wa-anwaruhum qulūban, wa-aghnāhum bihi ghinan, wa-aṭyabuhum ʿayshan, ḥuznuhum fī-mā yusarru bihi al-nāsu, wa-surūruhum fī-mā yaḥzanu lahu al-nāsu, wa-ṭalabuhum li-mā yahrubu minhu al-nāsu, wa-harabuhum mimmā yarghabu fīhi ghayruhum min ahli al-ghaflati wa-al-ghirrati, yastaʾnisūna idhā istawḥasha al-nāsu;
Can anyone suffer humiliation or abandonment when God, mighty and majestic, is with him in support and assistance? Their souls are the most honored of all creatures, their hearts the most radiant, their sufficiency in Him the greatest, and their life the most pleasant. They grieve over what makes others happy, and find happiness in what saddens others. They seek what others flee, and flee what heedless, self-deceived people desire. They find companionship when others feel lonely,
إِذْ كَانَ أُنْسُهُمْ بِاللّٰهِ ، جَلَّ وَعَزَّ وَحْدَهُ ؛ اسْتِكْمَالًا لِمُنَاجَاتِهِ ، فَعِنْدَهُ يَضَعُونَ بُثُوثَهُمْ ، وَإِلَيْهِ يَضْرَعُونَ فِي حَوَائِجِهِمْ ، قَدِ اتَّخَذُوهُ حِرْزًا وَجُنَّةً وَكَهْفًا ؛ وَثِقُوا بِهِ دُونَ خَلْقِهِ ، وَانْقَطَعُوا إِلَيْهِ عَزَّ وَجَلَّ عَنْ كُلِّ قَاطِعٍ يَقْطَعُهُمْ عَنْهُ ، فَاسْتَوْحَشُوا حِينَ اسْتَأْنَسَ النَّاسُ اسْتِيحَاشًا مِنَ الْخَلَائِقِ وَاسْتِئْنَاسًا بِرَبِّهِمْ .
Idh kāna unsuhum bi-Allāhi, jalla wa-ʿazza waḥdahu; istikmālan li-munājātihi, fa-ʿindahu yaḍaʿūna buthūthahum, wa-ilayhi yaḍraʿūna fī ḥawāʾijihim, qadi ittakhadhūhu ḥirzan wa-junnatan wa-kahfan; wathiqū bihi dūna khalqihi, wa-inqaṭaʿū ilayhi ʿazza wa-jalla ʿan kulli qāṭiʿin yaqṭaʿuhum ʿanhu, fa-istawḥashū ḥīna istaʾnasa al-nāsu istīḥāshan mina al-khalāʾiqi wa-istiʾnāsan bi-rabbihim.
since their companionship is with God alone, majestic and mighty, as they seek to give themselves fully to intimate prayer to Him. Before Him they lay their sorrows; to Him they plead in their needs. They have taken Him as their protection, shield, and refuge. They trust Him rather than His creatures, and have devoted themselves to Him, mighty and majestic, cutting off everything that cuts them off from Him. Thus they feel estranged when others feel at ease: estranged from creatures, at ease with their Lord.
Source page 56
فَهٰذِهِ مَوَارِيثُ التَّقْوَى ؛ لِأَنَّهَا أَسَاسُ الْعَمَلِ ، وَأَصْلُ الطَّاعَةِ ، وَهِيَ أَوَّلُ مَنْزِلَةِ الْعَابِدِينَ وَأَعْلَاهَا ، لِأَنَّ النَّوَافِلَ بَعْدَهَا ، وَلَا تُقْبَلُ نَافِلَةٌ إِلَّا بِهَا وَمَعَهَا ، وَهِيَ الَّتِي أَصْبَحَ عَامَّةُ الْقُرَّاءِ لَهَا مُضَيِّعِينَ ، وَقَدْ أَمَرَ اللّٰهُ جَلَّ ثَنَاؤُهُ فِي كِتَابِهِ فِي آيَاتٍ كَثِيرَةٍ بِهَا ، وَعَظَّمَ قَدْرَهَا وَقَدْرَ الْقَائِمِينَ بِهَا ، وَبَيَّنَهَا النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ بِسُنَّتِهِ ، وَعَظَّمَ قَدْرَهَا ،
Fa-hādhihi mawārīthu al-taqwā; li-annahā asāsu al-ʿamali, wa-aṣlu al-ṭāʿati, wa-hiya awwalu manzilati al-ʿābidīna wa-aʿlāhā, li-anna al-nawāfila baʿdahā, wa-lā tuqbalu nāfilatun illā bihā wa-maʿahā, wa-hiya allatī aṣbaḥa ʿāmmatu al-qurrāʾi lahā muḍayyiʿīna, wa-qad amara Allāhu jalla thanāʾuhu fī kitābihi fī āyātin kathīratin bihā, wa-ʿaẓẓama qadrahā wa-qadra al-qāʾimīna bihā, wa-bayyanahā al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama bi-sunnatihi, wa-ʿaẓẓama qadrahā,
These are the fruits God-consciousness bequeaths, for it is the foundation of action and the root of obedience. It is the worshippers’ first station and their highest, since voluntary acts follow it, and no voluntary act is accepted except through it and in its company. Yet it is what most devout reciters have come to neglect. God, sublime be His praise, has commanded it in many verses of His Book and exalted its worth and the worth of those who uphold it. The Prophet, may God bless him and grant him peace, explained it through his way and exalted its worth,
وَالْعُلَمَاءُ مِنْ بَعْدِهِ إِلَى عَصْرِنَا هٰذَا .
Wa-al-ʿulamāʾu min baʿdihi ilā ʿaṣrinā hādhā.
as have the scholars after him, down to our own age.
فَأَمَّا تَفْسِيرُ مَا أَمَرَ اللّٰهُ جَلَّ وَعَزَّ بِهِ فِي كِتَابِهِ : فَإِنَّهُ حَدَّثَنَا سُنَيْدُ بْنُ دَاوُدَ ، عَنْ حَجَّاجٍ ، عَنْ أَبِي جَعْفَرٍ ، عَنِ الرَّبِيعِ ، عَنْ أَبِي الْعَالِيَةِ ، فِي قَوْلِهِ تَعَالَى : وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى قَالَ : الْبِرُّ : مَا أُمِرْتُمْ بِهِ ، وَالتَّقْوَى . مَا نُهِيتُمْ عَنْهُ .
Fa-ammā tafsīru mā amara Allāhu jalla wa-ʿazza bihi fī kitābihi: fa-innahu ḥaddathanā Sunaydu bnu Dāwūda, ʿan Ḥajjājin, ʿan Abī Jaʿfarin, ʿani al-Rabīʿi, ʿan Abī al-ʿĀliyati, fī qawlihi taʿālā: Wa-taʿāwanū ʿalā al-birri wa-al-taqwā qāla: Al-birru: mā umirtum bihi, wa-al-taqwā. Mā nuhītum ʿanhu.
As for explaining what God, majestic and mighty, commanded in His Book: Sunayd ibn Dāwūd related to us from Ḥajjāj, from Abū Jaʿfar, from al-Rabīʿ, from Abū al-ʿĀliya, concerning His saying, exalted: “Help one another in goodness and God-consciousness.” He said: Goodness is what you have been commanded to do; God-consciousness concerns what you have been forbidden to do.
وَحَدَّثَنَا الْوَلِيدُ بْنُ شُجَاعٍ ، عَنْ ضَمْرَةَ ، عَنْ رَجَاءِ بْنِ أَبِي سَلَمَةَ ، عَنْ يُونُسَ ابْنِ عُبَيْدٍ ، عَنِ الْحَسَنِ قَالَ : مَا عَبَدَ اللّٰهَ الْعَابِدُونَ بِشَيْءٍ أَفْضَلَ مِنْ تَرْكِ مَا نَهَاهُمْ عَنْهُ .
Wa-ḥaddathanā al-Walīdu bnu Shujāʿin, ʿan Ḍamrata, ʿan Rajāʾi bni Abī Salamata, ʿan Yūnusa ibni ʿUbaydin, ʿani al-Ḥasani qāla: Mā ʿabada Allāha al-ʿābidūna bi-shayʾin afḍala min tarki mā nahāhum ʿanhu.
Al-Walīd ibn Shujāʿ related to us from Ḍamra, from Rajāʾ ibn Abī Salama, from Yūnus ibn ʿUbayd, from al-Ḥasan, who said: Worshippers have never worshipped God through anything better than abandoning what He has forbidden them.
حَدَّثَنَا الْوَلِيدُ ، قَالَ : حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ ثَابِتٍ الْأَنْصَارِيُّ ، عَنْ سُفْيَانَ الثَّوْرِيِّ ، عَنْ رَجُلٍ ، عَنِ الْحَسَنِ قَالَ فِي قَوْلِهِ تَعَالَى : إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا وَالَّذِينَ هُمْ مُحْسِنُونَ . قَالَ : اتَّقَوُا اللّٰهَ جَلَّ ثَنَاؤُهُ فِيمَا نَهَاهُمْ عَنْهُ ، وَأَحْسَنُوا فِيمَا افْتَرَضَ عَلَيْهِمْ .
Ḥaddathanā al-Walīdu, qāla: Ḥaddathanā ʿUmaru bnu Ḥafṣi bni Thābitin al-Anṣāriyyu, ʿan Sufyāna al-Thawriyyi, ʿan rajulin, ʿani al-Ḥasani qāla fī qawlihi taʿālā: Inna Allāha maʿa alladhīna ittaqaw wa-alladhīna hum muḥsinūna. Qāla: Ittaqawu Allāha jalla thanāʾuhu fī-mā nahāhum ʿanhu, wa-aḥsanū fī-mā iftaraḍa ʿalayhim.
Al-Walīd related to us, saying: ʿUmar ibn Ḥafṣ ibn Thābit al-Anṣārī related to us from Sufyān al-Thawrī, from a man, from al-Ḥasan, who spoke about His saying, exalted: “God is with those who remain conscious of Him and those who do good.” He said: They were conscious of God, sublime be His praise, concerning what He forbade them, and did well in what He made obligatory upon them.
Source page 57
وَحَدَّثَنَا سُنَيْدُ بْنُ دَاوُدَ قَالَ : حَدَّثَنَا حَجَّاجٌ ، عَنِ ابْنِ جُرَيْجٍ ، عَنْ مُجَاهِدٍ فِي قَوْلِهِ تَعَالَى : وَإِذَا قِيلَ لَهُمُ اتَّقُوا مَا بَيْنَ أَيْدِيكُمْ وَمَا خَلْفَكُمْ لَعَلَّكُمْ تُرْحَمُونَ . قَالَ : مِنَ الذُّنُوبِ ، فَأَوْجَبَ الرَّحْمَةَ بِتَرْكِ الذُّنُوبِ .
Wa-ḥaddathanā Sunaydu bnu Dāwūda qāla: Ḥaddathanā Ḥajjājun, ʿani Ibni Jurayjin, ʿan Mujāhidin fī qawlihi taʿālā: Wa-idhā qīla lahumu ittaqū mā bayna aydīkum wa-mā khalfakum laʿallakum turḥamūna. Qāla: Mina al-dhunūbi, fa-awjaba al-raḥmata bi-tarki al-dhunūbi.
Sunayd ibn Dāwūd related to us, saying: Ḥajjāj related to us from Ibn Jurayj, from Mujāhid, concerning His saying, exalted: “When they are told, ‘Beware of what is before you and what is behind you, so that you may receive mercy.’” He said: This refers to sins. Thus He made mercy the promised consequence of abandoning sins.
وَحَدَّثَنَا أَبُو النَّضْرِ ، عَنْ شُعْبَةَ ، عَنْ مَنْصُورٍ ، عَنْ إِبْرَاهِيمَ ، أَوْ مُجَاهِدٍ فِي قَوْلِهِ تَعَالَى : وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ قَالَ : يُرِيدُ أَنْ يُذْنِبَ ، أَوْ يَهُمُّ ، فَيَخَافُ رَبَّهُ ، فَيَدَعُهُ .
Wa-ḥaddathanā Abū al-Naḍri, ʿan Shuʿbata, ʿan Manṣūrin, ʿan Ibrāhīma, aw Mujāhidin fī qawlihi taʿālā: Wa-li-man khāfa maqāma rabbihi jannatāni qāla: Yurīdu an yudhniba, aw yahummu, fa-yakhāfu rabbahu, fa-yadaʿuhu.
Abū al-Naḍr related to us from Shuʿba, from Manṣūr, from Ibrāhīm, or Mujāhid, concerning His saying, exalted: “For whoever fears standing before his Lord there are two gardens.” He said: He wants to commit a sin, or contemplates it, then fears his Lord and gives it up.
وَحَدَّثَنَا سُنَيْدٌ ، عَنْ حَجَّاجٍ ، عَنِ ابْنِ جُرَيْجٍ ، عَنْ مُجَاهِدٍ فِي قَوْلِهِ تَعَالَى : وَمَا تُخْفِي الصُّدُورُ . قَالَ : تُحَدِّثُ بِهِ النَّفْسُ .
Wa-ḥaddathanā Sunaydun, ʿan Ḥajjājin, ʿani Ibni Jurayjin, ʿan Mujāhidin fī qawlihi taʿālā: Wa-mā tukhfī al-ṣudūru. Qāla: Tuḥaddithu bihi al-nafsu.
Sunayd related to us from Ḥajjāj, from Ibn Jurayj, from Mujāhid, concerning His saying, exalted: “And what breasts conceal.” He said: What the self speaks of inwardly.
وَحَدَّثَنَا عُبَيْدُ اللّٰهِ بْنُ مُوسَى ، قَالَ : أَخْبَرَنَا هِشَامُ بْنُ عُرْوَةَ ، أَظُنُّهُ ذَكَرَهُ عَنْ أَبِيهِ ، قَالَ : لَمَّا وُلِّيَ أَبُو بَكْرٍ الصِّدِّيقُ رِضْوَانُ اللّٰهِ عَلَيْهِ حَمِدَ اللّٰهَ فَأَثْنَى عَلَيْهِ ، ثُمَّ قَالَ : أَيُّهَا النَّاسُ قَدْ وُلِّيتُكُمْ وَلَسْتُ بِخَيْرِكُمْ ، وَلٰكِنْ نَزَلَ الْقُرْآنُ وَسَنَّ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ ، وَعَلَّمَنَا فَعَلِمْنَا ؛ وَاعْلَمُوا أَنَّ أَكْيَسَ الْكَيْسِ : التُّقَى ،
Wa-ḥaddathanā ʿUbaydu Allāhi bnu Mūsā, qāla: Akhbaranā Hishāmu bnu ʿUrwata, aẓunnuhu dhakarahu ʿan abīhi, qāla: Lammā wulliya Abū Bakrin al-Ṣiddīqu riḍwānu Allāhi ʿalayhi ḥamida Allāha fa-athnā ʿalayhi, thumma qāla: Ayyuhā al-nāsu qad wullītukum wa-lastu bi-khayrikum, wa-lākin nazala al-qurʾānu wa-sanna al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama, wa-ʿallamanā fa-ʿalimnā; wa-iʿlamū anna akyasa al-kaysi: al-tuqā,
ʿUbayd Allāh ibn Mūsā related to us, saying: Hishām ibn ʿUrwa informed us, and I think he related it from his father, who said: When Abū Bakr al-Ṣiddīq, God’s good pleasure be upon him, was appointed to rule, he praised God and extolled Him, then said: People, I have been placed in authority over you, though I am not the best of you. But the Qurʾan has been revealed, the Prophet, may God bless him and grant him peace, has established his way, and he has taught us, so we have learned. Know that the keenest wisdom is reverent obedience,
وَأَنَّ أَحْمَقَ الْحُمْقِ :
Wa-anna aḥmaqa al-ḥumqi:
and that the most foolish folly is
الْفُجُورُ ؛ وَأَنَّ أَقْوَى الْقُوَى : الضَّعِيفُ حَتَّى آخُذَ لَهُ بِحَقِّهِ ، وَأَنَّ أَضْعَفَكُمْ عِنْدِي :
Al-fujūru; wa-anna aqwā al-quwā: al-ḍaʿīfu ḥattā ākhudha lahu bi-ḥaqqihi, wa-anna aḍʿafakum ʿindī:
wickedness; that the strongest of powers is the weak person, until I secure his right for him; and that the weakest of you in my sight is
الْقَوِيُّ حَتَّى آخُذَ مِنْهُ الْحَقَّ ، أَيُّهَا النَّاسُ إِنَّمَا أَنَا مُتَّبِعٌ وَلَسْتُ مُبْتَدِعًا فَإِذَا أَحْسَنْتُ فَأَعِينُونِي ، وَإِنْ زِغْتُ فَقَوِّمُونِي .
Al-qawiyyu ḥattā ākhudha minhu al-ḥaqqa, ayyuhā al-nāsu innamā anā muttabiʿun wa-lastu mubtadiʿan fa-idhā aḥsantu fa-aʿīnūnī, wa-in zightu fa-qawwimūnī.
the strong person, until I exact what is due from him. People, I am only a follower, not an innovator. When I do well, help me; if I go astray, set me straight.
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بَابُ شَرْحِ التَّقْوَى
Bābu sharḥi al-taqwā
Chapter Explaining God-Consciousness
قُلْتُ : فَمَا التَّقْوَى ؟
Qultu: Fa-mā al-taqwā?
I asked: What, then, is God-consciousness?
قَالَ : الْحَذَرُ بِالْمُجَانَبَةِ لِمَا كَرِهَ اللّٰهُ عَزَّ وَجَلَّ .
Qāla: Al-ḥadharu bi-al-mujānabati li-mā kariha Allāhu ʿazza wa-jalla.
He said: Being wary by keeping clear of what God, mighty and majestic, dislikes.
قُلْتُ : الْحَذَرُ مِنْ مَاذَا ؟
Qultu: Al-ḥadharu min mādhā?
I asked: Wary of what?
قَالَ : الْحَذَرُ مِنَ اللّٰهِ عَزَّ وَجَلَّ .
Qāla: Al-ḥadharu mina Allāhi ʿazza wa-jalla.
He said: Wary of God, mighty and majestic.
قُلْتُ : فِي مَاذَا ؟
Qultu: Fī mādhā?
I asked: Concerning what?
قَالَ : فِي خَصْلَتَيْنِ : تَضْيِيعِ وَاجِبِ حَقِّهِ ، وَرُكُوبِ مَا حَرَّمَ وَنَهَى عَنْهُ فِي السِّرِّ وَالْعَلَانِيَةِ ، وَتَجْمَعُ ذٰلِكَ خَصْلَتَانِ : الْقِيَامُ بِمَا أَوْجَبَ اللّٰهُ عَزَّ وَجَلَّ لِلّٰهِ ، وَتَرْكُ مَا نَهَى اللّٰهُ عَزَّ وَجَلَّ عَنْهُ لِلّٰهِ تَبَارَكَ وَتَعَالَى .
Qāla: Fī khaṣlatayni: taḍyīʿi wājibi ḥaqqihi, wa-rukūbi mā ḥarrama wa-nahā ʿanhu fī al-sirri wa-al-ʿalāniyati, wa-tajmaʿu dhālika khaṣlatāni: al-qiyāmu bi-mā awjaba Allāhu ʿazza wa-jalla li-llāhi, wa-tarku mā nahā Allāhu ʿazza wa-jalla ʿanhu li-llāhi tabāraka wa-taʿālā.
He said: Concerning two things: neglecting His binding right and committing what He has prohibited and forbidden, privately or publicly. Two things encompass this: fulfilling what God, mighty and majestic, has required, for God’s sake; and abandoning what God, mighty and majestic, has forbidden, for the sake of God, blessed and exalted.
وَكَذٰلِكَ يُرْوَى : أَنَّ الْفِتْنَةَ لَمَّا وَقَعَتْ قَالَ طَلْقُ بْنُ حَبِيبٍ : اتَّقُوهَا بِالتَّقْوَى .
Wa-ka-dhālika yurwā: anna al-fitnata lammā waqaʿat qāla Ṭalqu bnu Ḥabībin: Ittaqūhā bi-al-taqwā.
It is likewise reported that when the civil strife broke out, Ṭalq ibn Ḥabīb said: Guard yourselves against it through God-consciousness.
فَقَالَ لَهُ بَكْرُ بْنُ عَبْدِ اللّٰهِ الْمُزَنِيُّ : صِفْ لَنَا التَّقْوَى ، فَقَالَ : التَّقْوَى : أَنْ تَعْمَلَ بِطَاعَةِ اللّٰهِ عَزَّ وَجَلَّ ، عَلَى نُورٍ مِنَ اللّٰهِ عَزَّ وَجَلَّ ، تَرْجُو ثَوَابَ اللّٰهِ عَزَّ وَجَلَّ .
Fa-qāla lahu Bakru bnu ʿAbdi Allāhi al-Muzaniyyu: Ṣif lanā al-taqwā, fa-qāla: Al-taqwā: an taʿmala bi-ṭāʿati Allāhi ʿazza wa-jalla, ʿalā nūrin mina Allāhi ʿazza wa-jalla, tarjū thawāba Allāhi ʿazza wa-jalla.
Bakr ibn ʿAbd Allāh al-Muzanī said to him: Describe God-consciousness for us. He replied: God-consciousness is to act in obedience to God, mighty and majestic, upon a light from God, mighty and majestic, hoping for the reward of God, mighty and majestic.
وَالتَّقْوَى : تَرْكُ مَعَاصِي اللّٰهِ عَلَى نُورٍ مِنَ اللّٰهِ ، مَخَافَةَ عِقَابِ اللّٰهِ عَزَّ وَجَلَّ .
Wa-al-taqwā: tarku maʿāṣī Allāhi ʿalā nūrin mina Allāhi, makhāfata ʿiqābi Allāhi ʿazza wa-jalla.
God-consciousness is also to abandon disobedience to God upon a light from God, fearing the punishment of God, mighty and majestic.
وَالتَّقْوَى حَقِيقَتُهَا فِي الْجَوَارِحِ : الْقِيَامُ بِالْحَقِّ وَتَرْكُ الْمَعَاصِي .
Wa-al-taqwā ḥaqīqatuhā fī al-jawāriḥi: al-qiyāmu bi-al-ḥaqqi wa-tarku al-maʿāṣī.
The reality of God-consciousness in the limbs is fulfilling what is due and abandoning acts of disobedience.
وَالتَّقْوَى حَقِيقَتُهَا فِي الضَّمِيرِ : إِرَادَةُ الدَّيَّانِ فِي الْفَرْضِ ، وَإِخْلَاصُ الْعَمَلِ لَهُ فِي النَّفْلِ ، بِالْبُكَاءِ وَالْأَحْزَانِ وَالصَّلَاةِ وَالصِّيَامِ ، وَجَمِيعِ أَعْمَالِ الطَّاعَاتِ مِمَّا نَدَبَ اللّٰهُ عَزَّ وَجَلَّ إِلَيْهَا عِبَادَهُ ، وَلَمْ يَفْتَرِضْهَا عَلَيْهِمْ ؛ رَأْفَةً بِهِمْ وَرَحْمَةً لَهُمْ .
Wa-al-taqwā ḥaqīqatuhā fī al-ḍamīri: irādatu al-dayyāni fī al-farḍi, wa-ikhlāṣu al-ʿamali lahu fī al-nafli, bi-al-bukāʾi wa-al-aḥzāni wa-al-ṣalāti wa-al-ṣiyāmi, wa-jamīʿi aʿmāli al-ṭāʿāti mimmā nadaba Allāhu ʿazza wa-jalla ilayhā ʿibādahu, wa-lam yaftariḍhā ʿalayhim; raʾfatan bihim wa-raḥmatan lahum.
The reality of God-consciousness within is to seek the Requiter in obligatory acts and dedicate voluntary acts sincerely to Him: weeping, sorrow, prayer, fasting, and every act of obedience to which God, mighty and majestic, has encouraged His servants without making it obligatory upon them, out of compassion and mercy for them.
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وَلَا يَقْبَلُ مَا نَدَبَ إِلَيْهِ إِلَّا بِالتَّقْوَى ، حَتَّى تَخْلُصَ لَهُ الْإِرَادَةُ بِهِ .
Wa-lā yaqbalu mā nadaba ilayhi illā bi-al-taqwā, ḥattā takhluṣa lahu al-irādatu bihi.
He accepts the acts He has encouraged only with God-consciousness, so that the intention in them is devoted purely to Him.
وَمِنَ التَّقْوَى كَانَ الْوَرَعُ ؛ لِأَنَّهُ لَمَّا اتَّقَى اللّٰهَ عَزَّ وَجَلَّ تَوَرَّعَ .
Wa-mina al-taqwā kāna al-waraʿu; li-annahu lammā ittaqā Allāha ʿazza wa-jalla tawarraʿa.
Scrupulousness comes from God-consciousness: when someone becomes conscious of God, mighty and majestic, he becomes scrupulous.
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بَابُ مَعْرِفَةِ الْوَرَعِ
Bābu maʿrifati al-waraʿi
Chapter on Understanding Scrupulousness
قُلْتُ : مَا الْوَرَعُ ؟
Qultu: Mā al-waraʿu?
I asked: What is scrupulousness?
قَالَ : مُجَانَبَةُ مَا كَرِهَ اللّٰهُ جَلَّ وَعَزَّ ، وَمِنْهُ قَوْلُ عُمَرَ رَضِيَ اللّٰهُ عَنْهُ : وَرِّعُوا اللِّصَّ وَلَا تُرَاعُوهُ . يَقُولُ : اطْرُدُوهُ وَجَنِّبُوهُ رِحَالَكُمْ ، وَلَا تَرْصُدُوهُ حَتَّى يَقَعَ .
Qāla: Mujānabatu mā kariha Allāhu jalla wa-ʿazza, wa-minhu qawlu ʿUmara raḍiya Allāhu ʿanhu: Warriʿū al-liṣṣa wa-lā turāʿūhu. Yaqūlu: Uṭrudūhu wa-jannibūhu riḥālakum, wa-lā tarṣudūhu ḥattā yaqaʿa.
He said: Keeping clear of what God, majestic and mighty, dislikes. The word is used in ʿUmar’s saying, may God be pleased with him: “Keep the thief away, and do not wait for him.” He means: drive him away and keep him away from your belongings; do not lie in wait for him until he commits the offense.
وَمِنْهُ قَوْلُ الْعَرَبِ : وَرِّعِ الْإِبِلَ ، أَيْ جَنِّبْهَا .
Wa-minhu qawlu al-ʿarabi: Warriʿi al-ibila, ay jannibhā.
The Arabs use it in the same way when they say, “Keep the camels back,” meaning, “Keep them away.”
فَالتَّقْوَى أَوَّلُ مَنْزِلَةِ الْعَابِدِينَ ، وَبِهَا يُدْرِكُونَ أَعْلَاهَا ، وَبِهَا تَزْكُو أَعْمَالُهُمْ ؛ لِأَنَّ اللّٰهَ جَلَّ وَعَزَّ لَا يَقْبَلُ عَمَلًا إِلَّا مَا أُرِيدَ بِهِ وَجْهُهُ ، فَوَاللّٰهِ مَا رَضِيَ كَثِيرٌ مِنَ الْمُتَّقِينَ بِهَا لِلّٰهِ تَعَالَى وَحْدَهَا ، حَتَّى أَعْطَوْهُ الْمَجْهُودَ مِنَ الْقُلُوبِ وَالْأَبْدَانِ ، وَبَذَلُوا لَهُ الْمُهَجَ مِنَ الدِّمَاءِ وَالْأَمْوَالِ . فَانْظُرْ رَحِمَكَ اللّٰهُ أَيْنَ أَنْتَ مِنْهُمْ ؟
Fa-al-taqwā awwalu manzilati al-ʿābidīna, wa-bihā yudrikūna aʿlāhā, wa-bihā tazkū aʿmāluhum; li-anna Allāha jalla wa-ʿazza lā yaqbalu ʿamalan illā mā urīda bihi wajhuhu, fa-wa-Allāhi mā raḍiya kathīrun mina al-muttaqīna bihā li-llāhi taʿālā waḥdahā, ḥattā aʿṭawhu al-majhūda mina al-qulūbi wa-al-abdāni, wa-badhalū lahu al-muhaja mina al-dimāʾi wa-al-amwāli. Fa-unẓur raḥimaka Allāhu ayna anta minhum?
God-consciousness is the worshippers’ first station; through it they reach their highest station, and through it their deeds become pure. For God, majestic and mighty, accepts only deeds intended for His face. By God, many of the God-conscious were not content to give God, exalted, this alone: they gave Him the utmost exertion of their hearts and bodies, and offered Him the very lifeblood of their persons and possessions. Consider, may God have mercy on you, where you stand in relation to them.
وَلَقَدْ خَشِيتُ أَنْ تَكُونَ عَامَّةُ أَهْلِ زَمَانِنَا مِنَ الْعَابِدِينَ مَخْدُوعِينَ ، مُغْتَرِّينَ ، فَكَمْ مِنْ مُتَقَشِّفٍ فِي لِبَاسِهِ مُتَذَلِّلٍ فِي نَفْسِهِ آخِذٍ مِنْ حُطَامِ الدُّنْيَا الْيَسِيرَ ، وَمِنْ مُصَلٍّ وَصَائِمٍ ، وَغَازٍ وَحَاجٍّ ، وَبَاكٍ وَدَاعٍ ، وَمُظْهِرٍ لِلزَّهَادَةِ فِي الدُّنْيَا وَالرَّفْضِ لَهَا ، عَلَى غَيْرِ صِدْقٍ مِنَ الضَّمِيرِ لِرَبِّ الْعَالَمِينَ عَزَّ وَجَلَّ ، يَتَصَنَّعُ لِلْعِبَادِ بِمَا يُظْهِرُ مِنَ الطَّاعَاتِ ،
Wa-la-qad khashītu an takūna ʿāmmatu ahli zamāninā mina al-ʿābidīna makhdūʿīna, mughtarrīna, fa-kam min mutaqashshifin fī libāsihi mutadhallilin fī nafsihi ākhidhin min ḥuṭāmi al-dunyā al-yasīra, wa-min muṣallin wa-ṣāʾimin, wa-ghāzin wa-ḥājjin, wa-bākin wa-dāʿin, wa-muẓhirin li-al-zahādati fī al-dunyā wa-al-rafḍi lahā, ʿalā ghayri ṣidqin mina al-ḍamīri li-rabbi al-ʿālamīna ʿazza wa-jalla, yataṣannaʿu li-al-ʿibādi bi-mā yuẓhiru mina al-ṭāʿāti,
I fear that most worshippers in our time are deceived and deluded. How many a person dresses austerely, humbles himself, and takes little of the world’s passing goods; how many a person prays and fasts, goes on campaigns and pilgrimage, weeps and supplicates, and displays renunciation of this world and rejection of it, yet lacks inner truthfulness toward the Lord of all worlds, mighty and majestic! He puts on an act for people through the obedience he displays,
وَيَرَى أَنَّهُ مِنَ الْمُخْلِصِينَ ، وَجَوَارِحُهُ مَعَ ذٰلِكَ مُنْتَشِرَةٌ : مِنْ عَيْنٍ تَنْظُرُ إِلَى مَا كَرِهَ اللّٰهُ ، وَلِسَانٍ يَتَكَلَّمُ بِمَا لَا يُحِبُّ اللّٰهُ جَلَّ وَعَزَّ عِنْدَ غَضَبِهِ وَعِنْدَ أُنْسِهِ بِالنَّاسِ وَمُحَادَثَتِهِ بِالْغِيبَةِ وَغَيْرِهَا .
Wa-yarā annahu mina al-mukhliṣīna, wa-jawāriḥuhu maʿa dhālika muntashiratun: min ʿaynin tanẓuru ilā mā kariha Allāhu, wa-lisānin yatakallamu bi-mā lā yuḥibbu Allāhu jalla wa-ʿazza ʿinda ghaḍabihi wa-ʿinda unsihi bi-al-nāsi wa-muḥādathatihi bi-al-ghībati wa-ghayrihā.
while he thinks himself one of the sincere, even as his limbs roam unchecked: an eye looking at what God dislikes, and a tongue speaking what God, majestic and mighty, does not love, when he is angry or enjoys people’s company and converses with them in backbiting and the like.
Source page 61
بَابٌ فِي تَعْرِيفِ الْمُغْتَرِّ نَفْسَهُ وَطُولَ غِرَّتِهِ
Bābun fī taʿrīfi al-mughtarri nafsahu wa-ṭūla ghirratihi
Chapter on Making the Self-Deceived Person Recognize Himself and His Long Delusion
قُلْتُ : فَكَيْفَ لِهٰذَا الْمُغْتَرِّ بِظَاهِرِ طَاعَتِهِ ، أَنْ يَعْرِفَ نَفْسَهُ وَطُولَ غِرَّتِهِ ، فِي أَيَّامِ الدُّنْيَا بِقِرَاءَتِهِ ؟ .
Qultu: Fa-kayfa li-hādhā al-mughtarri bi-ẓāhiri ṭāʿatihi, an yaʿrifa nafsahu wa-ṭūla ghirratihi, fī ayyāmi al-dunyā bi-qirāʾatihi?
I asked: How can this person, deceived by his outward obedience, come to recognize himself and his long delusion through his recitation during his days in this world?
قَالَ : يَرْجِعُ هٰذَا الْقَارِئُ الْمُتَقَشِّفُ إِلَى نَفْسِهِ ، ثُمَّ يَعْرِضُ أَيَّامَهُ الَّتِي خَلَتْ مِنْ عُمُرِهِ فِي تَقَشُّفِهِ وَتَزَهُّدِهِ ، هَلْ أَتَى عَلَيْهِ يَوْمٌ مِنْهَا ، طَلَعَتْ عَلَيْهِ فِيهِ الشَّمْسُ ثُمَّ غَابَتْ عَنْهُ ، حَفِظَ فِيهِ جَارِحَةً مِنْ جَوَارِحِهِ مِمَّا كَرِهَ اللّٰهُ عَزَّ وَجَلَّ وَنَهَى عَنْهُ ، وَقَامَ بِهَا فِيمَا أَوْجَبَ اللّٰهُ عَزَّ وَجَلَّ وَافْتَرَضَهُ عَلَيْهِ .
Qāla: Yarjiʿu hādhā al-qāriʾu al-mutaqashshifu ilā nafsihi, thumma yaʿriḍu ayyāmahu allatī khalat min ʿumurihi fī taqashshufihi wa-tazahhudihi, hal atā ʿalayhi yawmun minhā, ṭalaʿat ʿalayhi fīhi al-shamsu thumma ghābat ʿanhu, ḥafiẓa fīhi jāriḥatan min jawāriḥihi mimmā kariha Allāhu ʿazza wa-jalla wa-nahā ʿanhu, wa-qāma bihā fī-mā awjaba Allāhu ʿazza wa-jalla wa-iftaraḍahu ʿalayhi.
He said: Let this austerely living reciter turn back to himself and review the days of his life spent in austerity and renunciation. Has a single day passed, from sunrise to sunset, in which he guarded one of his limbs against what God, mighty and majestic, dislikes and forbids, and used it to fulfill what God, mighty and majestic, made binding and obligatory upon him?
فَلَوْ فَعَلَ ذٰلِكَ - فَاعْتَرَضَهَا جَارِحَةً جَارِحَةً ، هَلْ يَعْرِفُ يَوْمًا إِلَى اللَّيْلِ ، حَفِظَ فِيهِ لِسَانَهُ ، فَلَمْ يَتَكَلَّمْ بِكَلِمَةٍ تُسْخِطُ اللّٰهَ جَلَّ وَعَزَّ ، وَلَمْ يَسْكُتْ عَنْ كَلِمَةٍ أَوْجَبَهَا عَلَيْهِ رَبُّهُ حَتَّى أَمْسَى - لَخَشِيتُ أَلَّا يَجِدَ ذٰلِكَ الْيَوْمَ فِيمَا مَضَى مِنْ أَيَّامِ قِرَاءَتِهِ ؛ دُونَ أَيَّامِ جَهَالَتِهِ .
Fa-law faʿala dhālika - fa-iʿtaraḍahā jāriḥatan jāriḥatan, hal yaʿrifu yawman ilā al-layli, ḥafiẓa fīhi lisānahu, fa-lam yatakallam bi-kalimatin tuskhiṭu Allāha jalla wa-ʿazza, wa-lam yaskut ʿan kalimatin awjabahā ʿalayhi rabbuhu ḥattā amsā - la-khashītu allā yajida dhālika al-yawma fī-mā maḍā min ayyāmi qirāʾatihi; dūna ayyāmi jahālatihi.
If he did this, examining his limbs one by one and asking whether he remembers a day, all the way to nightfall, when he guarded his tongue, speaking no word that angered God, majestic and mighty, and leaving unspoken no word his Lord required of him until evening came, I fear he would not find that day among his past days of recitation, quite apart from his days of ignorance.
وَكَذٰلِكَ بَصَرُهُ وَسَمْعُهُ وَخُطَاهُ ، وَجَمِيعُ جَوَارِحِهِ .
Wa-ka-dhālika baṣaruhu wa-samʿuhu wa-khuṭāhu, wa-jamīʿu jawāriḥihi.
The same applies to his sight, hearing, footsteps, and all his limbs.
وَلَوْ وَجَدَ مِنْ نَفْسِهِ أَنَّهُ حَفِظَ لِلّٰهِ عَزَّ وَجَلَّ جَوَارِحَهُ أَيَّامَ قِرَاءَتِهِ ، أَوْ يَوْمًا خَلَا مِنْهَا ثُمَّ رَجَعَ إِلَى قَلْبِهِ ، فَتَذَكَّرَ : هَلْ يَعْرِفُ يَوْمًا مِنْ أَيَّامِ قِرَاءَتِهِ مَعَ حِفْظِهِ لِجَوَارِحِهِ ، هَلْ تَفَقَّدَ فِيهِ قَلْبَهُ - فَعَلِمَ أَنَّهُ قَدْ كَانَ حَذِرًا مِنِ اطِّلَاعِ اللّٰهِ عَزَّ وَجَلَّ عَلَى مَا يُضْمِرُ فِيهِ ، وَكَانَ عَقْلُهُ حَارِسًا لِهَوَاهُ فِي يَوْمِهِ ذٰلِكَ ،
Wa-law wajada min nafsihi annahu ḥafiẓa li-llāhi ʿazza wa-jalla jawāriḥahu ayyāma qirāʾatihi, aw yawman khalā minhā thumma rajaʿa ilā qalbihi, fa-tadhakkara: Hal yaʿrifu yawman min ayyāmi qirāʾatihi maʿa ḥifẓihi li-jawāriḥihi, hal tafaqqada fīhi qalbahu - fa-ʿalima annahu qad kāna ḥadhiran mini iṭṭilāʿi Allāhi ʿazza wa-jalla ʿalā mā yuḍmiru fīhi, wa-kāna ʿaqluhu ḥārisan li-hawāhu fī yawmihi dhālika,
Even if he found that he had guarded his limbs for God, mighty and majestic, throughout his days of recitation, or during one past day among them, and then turned to his heart and reflected: does he recall a day of recitation when, alongside guarding his limbs, he also examined his heart? Did he know that he was wary of God, mighty and majestic, looking upon what he concealed within it, and that his reason stood guard over his desire that day,
فَلَمْ تَخْطُرْ خَطْرَةٌ يَكْرَهُهَا اللّٰهُ عَزَّ وَجَلَّ ، مِنَ الرِّيَاءِ وَالتَّصَنُّعِ بِعَمَلِهِ إِلَّا عَرَفَهَا وَكَرِهَهَا ، وَسَلِمَ مِنْ جَمِيعِ خَطَرَاتِ هَوَاهُ ، أَوْ عَدُوِّهِ فِي يَوْمِهِ ذٰلِكَ ، حَتَّى عَرَفَ أَنَّهُ قَدْ أَخْلَصَ يَوْمًا إِلَى اللَّيْلِ ، يَتَفَقَّدُ ذٰلِكَ مِنْ غَيْرِ غَفْلَةٍ وَلَا غِرَّةٍ - لَخَشِيتُ أَلَّا يَجِدَ ذٰلِكَ .
Fa-lam takhṭur khaṭratun yakrahuhā Allāhu ʿazza wa-jalla, mina al-riyāʾi wa-al-taṣannuʿi bi-ʿamalihi illā ʿarafahā wa-karihahā, wa-salima min jamīʿi khaṭarāti hawāhu, aw ʿaduwwihi fī yawmihi dhālika, ḥattā ʿarafa annahu qad akhlaṣa yawman ilā al-layli, yatafaqqadu dhālika min ghayri ghaflatin wa-lā ghirratin - la-khashītu allā yajida dhālika.
so that no impulse toward ostentation or putting on an act through his deeds, which God, mighty and majestic, dislikes, passed through him without his recognizing and rejecting it? Was he safe that day from every impulse of his desire or his enemy, until he knew he had been sincere for an entire day until nightfall, examining this without heedlessness or self-deception? I fear he would not find that.
Source page 62
وَلَقَدْ خَشِيتُ أَنْ لَوْ وَجَدَ ذٰلِكَ أَلَّا يَكُونَ سَلِمَ مِمَّا سِوَى ذٰلِكَ مِمَّا كَرِهَ اللّٰهُ عَزَّ وَجَلَّ ، فِي ضَمِيرِهِ ، مِنَ الْعُجْبِ وَالْكِبْرِ وَالْحَسَدِ وَالشَّمَاتَةِ وَسُوءِ الظَّنِّ وَغَيْرِهِ ؛ لِأَنَّ عَامَّةَ قُرَّاءِ زَمَانِنَا مُغْتَرُّونَ مَخْدُوعُونَ . نَعُدُّ أَنْفُسَنَا الْمُتَقَشِّفِينَ الْمُتَنَسِّكِينَ ، وَلَعَلَّنَا عِنْدَ اللّٰهِ مِنَ الْفَاجِرِينَ الْفَاسِقِينَ ! وَكَيْفَ نَأْمَنُ أَنْ نَكُونَ كَذٰلِكَ ، وَنَحْنُ لَا يَأْتِي عَلَيْنَا يَوْمٌ إِلَّا جَدَّدْنَا فِيهِ ذُنُوبًا ،
Wa-la-qad khashītu an law wajada dhālika allā yakūna salima mimmā siwā dhālika mimmā kariha Allāhu ʿazza wa-jalla, fī ḍamīrihi, mina al-ʿujbi wa-al-kibri wa-al-ḥasadi wa-al-shamātati wa-sūʾi al-ẓanni wa-ghayrihi; li-anna ʿāmmata qurrāʾi zamāninā mughtarrūna makhdūʿūna. Naʿuddu anfusanā al-mutaqashshifīna al-mutanassikīna, wa-laʿallanā ʿinda Allāhi mina al-fājirīna al-fāsiqīna! Wa-kayfa naʾmanu an nakūna ka-dhālika, wa-naḥnu lā yaʾtī ʿalaynā yawmun illā jaddadnā fīhi dhunūban,
I fear that even if he found this, he might not have escaped the other things God, mighty and majestic, dislikes within him: self-admiration, arrogance, envy, gloating, suspicion, and the rest. Most reciters in our time are deluded and deceived. We count ourselves austere and devout, yet in God’s sight we may be among the wicked and rebellious! How can we feel safe from being like that, when not a day passes without our adding fresh sins,
لَمْ تَكُنْ مِنْ قَبْلُ ، نُضِيفُهَا إِلَى مَا خَلَا مِنَ الذُّنُوبِ بِالْأَمْسِ ، مِنْ ذُنُوبِ الْجَوَارِحِ ، وَذُنُوبِ الضَّمِيرِ ؛ مِنَ الْكِبْرِ وَالْحَسَدِ وَالشَّمَاتَةِ وَسُوءِ الظَّنِّ وَالْعُجْبِ وَالرِّيَاءِ وَغَيْرِ ذٰلِكَ ، فَكُلَّ يَوْمٍ مِنْ أَعْمَارِنَا نَكْتَسِبُ فِيهِ ذُنُوبًا جَدِيدَةً بِجَوَارِحِنَا وَقُلُوبِنَا ، نَضُمُّهَا إِلَى الذُّنُوبِ الَّتِي كَانَتْ بِالْأَمْسِ جَمْعًا جَمْعًا .
Lam takun min qablu, nuḍīfuhā ilā mā khalā mina al-dhunūbi bi-al-amsi, min dhunūbi al-jawāriḥi, wa-dhunūbi al-ḍamīri; mina al-kibri wa-al-ḥasadi wa-al-shamātati wa-sūʾi al-ẓanni wa-al-ʿujbi wa-al-riyāʾi wa-ghayri dhālika, fa-kulla yawmin min aʿmārinā naktasibu fīhi dhunūban jadīdatan bi-jawāriḥinā wa-qulūbinā, naḍummuhā ilā al-dhunūbi allatī kānat bi-al-amsi jamʿan jamʿan.
which were not there before, adding them to yesterday’s sins: sins of the limbs and sins within, such as arrogance, envy, gloating, suspicion, self-admiration, ostentation, and the rest. Every day of our lives we earn new sins with our limbs and hearts, piling them, heap upon heap, onto the sins of yesterday.
فَلَنْ نَخْلُوَ مِنْ إِحْدَى مَنْزِلَتَيْنِ : أَنْ نَكُونَ عِنْدَ اللّٰهِ عَزَّ وَجَلَّ مِنْ أَهْلِ الْعَفْوِ وَالتَّجَاوُزِ وَالصَّفْحِ ، فَكُلَّ يَوْمٍ نَزْدَادُ بِتَجْدِيدِ الذُّنُوبِ - مَعَ تَجْدِيدِ الْأَيَّامِ وَاللَّيَالِي - طُولَ مَقَامٍ بَيْنَ يَدَيِ اللّٰهِ عَزَّ وَجَلَّ ، وَكَثْرَةَ سُؤَالٍ ، وَدَوَامَ خَطَرٍ ، وَكَثْرَةَ تَعَبٍ غَيْرِ مَوْصُوفٍ .
Fa-lan nakhluwa min iḥdā manzilatayni: an nakūna ʿinda Allāhi ʿazza wa-jalla min ahli al-ʿafwi wa-al-tajāwuzi wa-al-ṣafḥi, fa-kulla yawmin nazdādu bi-tajdīdi al-dhunūbi - maʿa tajdīdi al-ayyāmi wa-al-layālī - ṭūla maqāmin bayna yadayi Allāhi ʿazza wa-jalla, wa-kathrata suʾālin, wa-dawāma khaṭarin, wa-kathrata taʿabin ghayri mawṣūfin.
We must occupy one of two positions. Either, in the sight of God, mighty and majestic, we are among those granted pardon, forbearance, and forgiveness; in that case, with each new day and night, our renewed sins increase the length of our standing before God, mighty and majestic, the extent of our questioning, the duration of our peril, and our indescribable exhaustion.
أَوْ أَنْ نَكُونَ مِنْ أَهْلِ الْعَدَاوَةِ وَالْغَضَبِ ، فَكُلَّ يَوْمٍ نَزْدَادُ فِيهِ بِتَجْدِيدِ الذُّنُوبِ زِيَادَةً فِي الْعَذَابِ بِالتَّضْعِيفِ وَالذُّلِّ وَالْهَوَانِ ؛ فَلَا تَخْلُو ذُنُوبُنَا مِنْ أَنْ نَزْدَادَ بِهَا كَثْرَةَ سُؤَالٍ أَوْ شِدَّةَ عَذَابٍ ؛ لِأَنَّ أَوَّلَ ذَنْبٍ اكْتَسَبْنَاهُ عِنْدَ الْبُلُوغِ وَالْإِدْرَاكِ اسْتَوْجَبْنَا بِهِ الْعَذَابَ ، ثُمَّ كُلُّ ذَنْبٍ بَعْدَهُ زِيَادَةٌ فِي الْعَذَابِ بِالتَّضْعِيفِ ، إِلَّا أَنْ يَعْفُوَ الرَّحِيمُ الْجَوَادُ الْكَرِيمُ .
Aw an nakūna min ahli al-ʿadāwati wa-al-ghaḍabi, fa-kulla yawmin nazdādu fīhi bi-tajdīdi al-dhunūbi ziyādatan fī al-ʿadhābi bi-al-taḍʿīfi wa-al-dhulli wa-al-hawāni; fa-lā takhlū dhunūbunā min an nazdāda bihā kathrata suʾālin aw shiddata ʿadhābin; li-anna awwala dhanbin iktasabnāhu ʿinda al-bulūghi wa-al-idrāki istawjabnā bihi al-ʿadhāba, thumma kullu dhanbin baʿdahu ziyādatun fī al-ʿadhābi bi-al-taḍʿīfi, illā an yaʿfuwa al-raḥīmu al-jawādu al-karīmu.
Or we are among those subject to enmity and anger; in that case, every day our renewed sins bring increased, multiplied punishment, abasement, and humiliation. Our sins inevitably increase either our questioning or the severity of our punishment. The first sin we committed on reaching maturity and discernment made us deserving of punishment, and every subsequent sin adds further, multiplied punishment, unless the Merciful, Bountiful, Generous One pardons us.
وَإِنْ يَعْفُ فَأَوَّلُ ذَنْبٍ أَذْنَبْنَاهُ عِنْدَ الْبُلُوغِ ، وَجَبَ عَلَيْنَا التَّوْقِيفُ عَلَيْهِ بَيْنَ يَدَيِ اللّٰهِ عَزَّ وَجَلَّ ، وَالسُّؤَالُ عَنْهُ ، ثُمَّ كُلُّ ذَنْبٍ بَعْدَهُ نَزْدَادُ بِهِ تَوْقِيفًا عَلَيْهِ وَكَثْرَةَ سُؤَالٍ عَنْهُ .
Wa-in yaʿfu fa-awwalu dhanbin adhnabnāhu ʿinda al-bulūghi, wajaba ʿalaynā al-tawqīfu ʿalayhi bayna yadayi Allāhi ʿazza wa-jalla, wa-al-suʾālu ʿanhu, thumma kullu dhanbin baʿdahu nazdādu bihi tawqīfan ʿalayhi wa-kathrata suʾālin ʿanhu.
Even if He pardons us, the first sin we committed on reaching maturity made it necessary for us to be confronted with it before God, mighty and majestic, and questioned about it. Every subsequent sin adds another confrontation and more questioning.
يَا أَخِي ، فَلْتَكُنِ التَّقْوَى مِنْ بَالِكَ ؛ فَإِنَّهَا رَأْسُ مَالِكَ ، وَالنَّوَافِلُ بَعْدَ ذٰلِكَ رِبْحُكَ ، وَلَيْسَ بِتَاجِرٍ عَاقِلٍ وَلَا حَصِيفٍ لَبِيبٍ مَنْ يَعُدُّ لَهُ رِبْحًا دُونَ أَنْ يَكْمُلَ رَأْسُ مَالِهِ .
Yā akhī, fa-l-takuni al-taqwā min bālika; fa-innahā raʾsu mālika, wa-al-nawāfilu baʿda dhālika ribḥuka, wa-laysa bi-tājirin ʿāqilin wa-lā ḥaṣīfin labībin man yaʿuddu lahu ribḥan dūna an yakmula raʾsu mālihi.
My brother, keep God-consciousness in mind: it is your capital, and voluntary acts after it are your profit. Someone who counts a profit before his capital is intact is neither a sensible merchant nor a shrewd, intelligent person.
Source page 63
بَابٌ فِي أَوَّلِ مَا يَجِبُ عَلَى الْعَبْدِ مَعْرِفَتُهُ وَالْفِكْرُ فِيهِ
Bābun fī awwali mā yajibu ʿalā al-ʿabdi maʿrifatuhu wa-al-fikru fīhi
Chapter on the First Thing the Servant Must Know and Reflect Upon
قُلْتُ : فَمَا أَوَّلُ مَا تَأْمُرُنِي أَنْ أَبْتَدِئَ بِهِ ؟
Qultu: Fa-mā awwalu mā taʾmurunī an abtadiʾa bihi?
I asked: What is the first thing you tell me to begin with?
قَالَ : أَنْ تَعْلَمَ أَنَّكَ عَبْدٌ مَرْبُوبٌ ، لَا نَجَاةَ لَكَ إِلَّا بِتَقْوَى سَيِّدِكَ جَلَّ وَعَزَّ وَمَوْلَاكَ ، وَلَا هَلَكَةَ عَلَيْكَ بَعْدَهَا ؛ فَتَذَكَّرْ وَتَفَكَّرْ لِأَيِّ شَيْءٍ خُلِقْتَ ؟ وَلِمَ وُضِعْتَ فِي هٰذِهِ الدَّارِ الْفَانِيَةِ ؟ فَتَعْلَمَ أَنَّكَ لَمْ تُخْلَقْ عَبَثًا ، وَلَمْ تُتْرَكْ سُدًى ، وَإِنَّمَا خُلِقْتَ وَوُضِعْتَ فِي هٰذِهِ الدَّارِ لِلْبَلْوَى وَالِاخْتِبَارِ ، لِتُطِيعَ اللّٰهَ عَزَّ وَجَلَّ ، أَوْ تَعْصِيَ ،
Qāla: An taʿlama annaka ʿabdun marbūbun, lā najāta laka illā bi-taqwā sayyidika jalla wa-ʿazza wa-mawlāka, wa-lā halakata ʿalayka baʿdahā; fa-tadhakkar wa-tafakkar li-ayyi shayʾin khuliqta? Wa-lima wuḍiʿta fī hādhihi al-dāri al-fāniyati? Fa-taʿlama annaka lam tukhlaq ʿabathan, wa-lam tutrak sudan, wa-innamā khuliqta wa-wuḍiʿta fī hādhihi al-dāri li-al-balwā wa-al-ikhtibāri, li-tuṭīʿa Allāha ʿazza wa-jalla, aw taʿṣiya,
He said: Know that you are a servant under a Lord. You have no deliverance except through reverent obedience to your Master, majestic and mighty, and your Protector; with it, you need not face destruction. Reflect and consider: for what were you created, and why were you placed in this perishing abode? Then you will know that you were not created pointlessly or left without purpose. You were created and placed here only for trial and testing, to obey God, mighty and majestic, or disobey,
فَتُنْقَلَ مِنْ هٰذِهِ الدَّارِ إِلَى عَذَابِ الْأَبَدِ أَوْ نَعِيمِ الْأَبَدِ .
Fa-tunqala min hādhihi al-dāri ilā ʿadhābi al-abadi aw naʿīmi al-abadi.
and then be transferred from this abode to eternal punishment or eternal bliss.
فَإِذَا عَلِمْتَ أَنَّكَ عَبْدٌ مَرْبُوبٌ ، ثُمَّ عَقَلْتَ لِمَ خُلِقْتَ ؟ وَلِمَاذَا عُرِّضْتَ ؟
Fa-idhā ʿalimta annaka ʿabdun marbūbun, thumma ʿaqalta lima khuliqta? Wa-li-mādhā ʿurriḍta?
When you know that you are a servant under a Lord, and then understand why you were created, what you have been exposed to,
وَإِلَى أَيِّ شَيْءٍ لَا مَحَالَةَ مَصِيرُكَ ؛ إِلَى عَذَابِ الْأَبَدِ ، أَوِ الثَّوَابِ وَنَعِيمِ الْأَبَدِ ؟
Wa-ilā ayyi shayʾin lā maḥālata maṣīruka; ilā ʿadhābi al-abadi, awi al-thawābi wa-naʿīmi al-abadi?
and where you must inevitably end up, whether in eternal punishment or reward and eternal bliss,
كَانَ ذٰلِكَ أَوَّلَ مَا يَجِبُ عَلَيْكَ أَنْ تَبْدَأَ بِهِ ؛ لِأَنَّ أَوَّلَ مَا يَلْزَمُكَ فِي صَلَاحِ نَفْسِكَ الَّذِي لَا صَلَاحَ لَهَا فِي غَيْرِهِ - وَهُوَ أَوَّلُ الرِّعَايَةِ - أَنْ تَعْلَمَ أَنَّهَا مَرْبُوبَةٌ مُتَعَبَّدَةٌ .
Kāna dhālika awwala mā yajibu ʿalayka an tabdaʾa bihi; li-anna awwala mā yalzamuka fī ṣalāḥi nafsika alladhī lā ṣalāḥa lahā fī ghayrihi - wa-huwa awwalu al-riʿāyati - an taʿlama annahā marbūbatun mutaʿabbadatun.
that is the first thing with which you must begin. For the first requirement in setting your self right, without which it cannot be set right, and the beginning of careful observance, is to know that it is under a Lord and bound to serve Him.
فَإِذَا عَلِمْتَ ذٰلِكَ عَلِمْتَ أَنَّهُ لَا نَجَاةَ لِلْمَرْبُوبِ الْمُتَعَبَّدِ إِلَّا بِطَاعَةِ رَبِّهِ وَمَوْلَاهُ ، وَأَنَّ الدَّلِيلَ عَلَى طَاعَةِ رَبِّهِ وَمَوْلَاهُ عَزَّ وَجَلَّ الْعِلْمُ ثُمَّ الْعَمَلُ بِأَمْرِهِ وَنَهْيِهِ ، فِي مَوَاضِعِهِ وَعِلَلِهِ وَأَسْبَابِهِ ، وَلَنْ يَجِدَ ذٰلِكَ إِلَّا فِي كِتَابِ رَبِّهِ وَسُنَّةِ نَبِيِّهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ ؛ لِأَنَّ الطَّاعَةَ سَبِيلُ النَّجَاةِ ، وَالْعِلْمَ هُوَ الدَّلِيلُ عَلَى السَّبِيلِ . فَأَصْلُ الطَّاعَةِ : الْوَرَعُ ،
Fa-idhā ʿalimta dhālika ʿalimta annahu lā najāta li-al-marbūbi al-mutaʿabbadi illā bi-ṭāʿati rabbihi wa-mawlāhu, wa-anna al-dalīla ʿalā ṭāʿati rabbihi wa-mawlāhu ʿazza wa-jalla al-ʿilmu thumma al-ʿamalu bi-amrihi wa-nahyihi, fī mawāḍiʿihi wa-ʿilalihi wa-asbābihi, wa-lan yajida dhālika illā fī kitābi rabbihi wa-sunnati nabiyyihi ṣallā Allāhu ʿalayhi wa-sallama; li-anna al-ṭāʿata sabīlu al-najāti, wa-al-ʿilma huwa al-dalīlu ʿalā al-sabīli. Fa-aṣlu al-ṭāʿati: al-waraʿu,
Once you know this, you know that one who is under a Lord and bound to serve Him has no deliverance except through obedience to his Lord and Protector. The guide to obeying his Lord and Protector, mighty and majestic, is knowledge, followed by acting on His commands and prohibitions in their proper contexts, reasons, and circumstances. He will find this only in his Lord’s Book and his Prophet’s way, may God bless him and grant him peace. Obedience is the path to deliverance, and knowledge is the guide to that path. The root of obedience is scrupulousness;
وَأَصْلُ الْوَرَعِ : التَّقْوَى ، وَأَصْلُ التَّقْوَى : مُحَاسَبَةُ النَّفْسِ ، وَأَصْلُ مُحَاسَبَةِ النَّفْسِ : الْخَوْفُ وَالرَّجَاءُ . وَالدَّلِيلُ عَلَى مُحَاسَبَةِ النَّفْسِ : الْعِلْمُ بِمَا تَعَبَّدَ اللّٰهُ عَزَّ وَجَلَّ بِهِ خَلْقَهُ فِي قُلُوبِهِمْ وَجَوَارِحِهِمْ . وَكَذٰلِكَ أَهْلُ الدُّنْيَا ، لَا يُعَالِجُونَ الْأَعْمَالَ ، وَلَا يَتَكَلَّفُونَ التِّجَارَاتِ ، إِلَّا بِبَصَرٍ قَدْ تَقَدَّمَ مِنْهُمْ ، وَعِلْمٍ بِمَا يَعْمَلُونَ ، وَبِمَا يَبْتَاعُونَ وَيَبِيعُونَ .
Wa-aṣlu al-waraʿi: al-taqwā, wa-aṣlu al-taqwā: muḥāsabatu al-nafsi, wa-aṣlu muḥāsabati al-nafsi: al-khawfu wa-al-rajāʾu. Wa-al-dalīlu ʿalā muḥāsabati al-nafsi: al-ʿilmu bi-mā taʿabbada Allāhu ʿazza wa-jalla bihi khalqahu fī qulūbihim wa-jawāriḥihim. Wa-ka-dhālika ahlu al-dunyā, lā yuʿālijūna al-aʿmāla, wa-lā yatakallafūna al-tijārāti, illā bi-baṣarin qad taqaddama minhum, wa-ʿilmin bi-mā yaʿmalūna, wa-bi-mā yabtāʿūna wa-yabīʿūna.
the root of scrupulousness is God-consciousness; the root of God-consciousness is taking the self to account; and the root of taking the self to account is fear and hope. The guide to taking the self to account is knowledge of the service God, mighty and majestic, requires of His creatures in their hearts and limbs. People concerned with this world likewise do not undertake work or engage in trade without prior insight and knowledge of what they do, what they buy, and what they sell.
Source page 65
بَابٌ فِي مُحَاسَبَةِ النَّفْسِ فِي مُسْتَقْبَلِ الْأَعْمَالِ
Bābun fī muḥāsabati al-nafsi fī mustaqbali al-ʾaʿmāli
A chapter on examining oneself concerning actions still to come
قُلْتُ : وَمَا الْمُحَاسَبَةُ ؟ .
Qultu: Wa-mā al-muḥāsabatu?
I asked, “What is self-examination?”
قَالَ : النَّظَرُ وَالتَّثَبُّتُ ، بِالتَّمْيِيزِ لِمَا كَرِهَ اللَّهُ عَزَّ وَجَلَّ مِمَّا أَحَبَّ ، ثُمَّ هِيَ عَلَى وَجْهَيْنِ : أَحَدُهُمَا فِي مُسْتَقْبَلِ الْأَعْمَالِ ، وَالْآخَرُ فِي مُسْتَدْبَرِهَا .
Qāla: Al-naẓaru wa-al-tathabbutu, bi-al-tamyīzi li-mā kariha Allāhu ʿazza wa-jalla mimmā ʾaḥabba, thumma hiya ʿalā wajhayni: ʾaḥaduhumā fī mustaqbali al-ʾaʿmāli, wa-al-ʾākharu fī mustadbarihā.
He replied, “It is reflection and careful deliberation, distinguishing what God, mighty and majestic, dislikes from what He loves. It has two forms: one concerns actions still to come, and the other concerns actions already past.
فَأَمَّا الْمُحَاسَبَةُ فِي مُسْتَقْبَلِ الْأَعْمَالِ ، فَقَدْ دَلَّ عَلَيْهَا الْكِتَابُ وَالسُّنَّةُ وَأَجْمَعَ عَلَيْهَا عُلَمَاءُ الْأُمَّةِ .
Fa-ʾammā al-muḥāsabatu fī mustaqbali al-ʾaʿmāli, fa-qad dalla ʿalayhā al-kitābu wa-al-sunnatu wa-ʾajmaʿa ʿalayhā ʿulamāʾu al-ʾummati.
“As for examining oneself concerning actions still to come, Scripture and the prophetic tradition point to it, and the scholars of the community agree upon it.
فَأَمَّا مَا دَلَّ عَلَيْهَا مِنَ الْكِتَابِ فَقَوْلُهُ عَزَّ وَجَلَّ : وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ .
Fa-ʾammā mā dalla ʿalayhā mina al-kitābi fa-qawluhu ʿazza wa-jalla: Wa-ittaqū Allāha laʿallakum tufliḥūna.
“What points to it in Scripture is His saying, mighty and majestic: ‘Be mindful of God, so that you may prosper.’
أَيْ : اتَّقُوا اللَّهَ عَزَّ وَجَلَّ ، فِي أَدَاءِ فَرَائِضِهِ وَاجْتِنَابِ نَهْيِهِ ، وَكَذَا فَسَّرَهُ الْمُفَسِّرُونَ فِي غَيْرِ مَوْضِعٍ مِنْ كِتَابِ اللَّهِ عَزَّ وَجَلَّ .
ʾAy: Ittaqū Allāha ʿazza wa-jalla, fī ʾadāʾi farāʾiḍihi wa-ijtinābi nahyihi, wa-kadhā fassarahu al-mufassirūna fī ghayri mawḍiʿin min kitābi Allāhi ʿazza wa-jalla.
“That is: be mindful of God, mighty and majestic, by fulfilling His obligations and avoiding what He forbids. This is how the commentators explain it in more than one passage of the Book of God, mighty and majestic.
وَقَوْلُهُ : يَعْلَمُ مَا فِي أَنْفُسِكُمْ فَاحْذَرُوهُ .
Wa-qawluhu: Yaʿlamu mā fī ʾanfusikum fa-iḥdharūhu.
“And His saying: ‘He knows what is within you, so beware of Him.’
وَقَوْلُهُ جَلَّ وَعَزَّ : وَلَقَدْ خَلَقْنَا الْإِنْسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ .
Wa-qawluhu jalla wa-ʿazza: Wa-la-qad khalaqnā al-ʾinsāna wa-naʿlamu mā tuwaswisu bihi nafsuhu.
“And His saying, majestic and mighty: ‘We created the human being, and We know what his soul whispers to him.’
وَذَلِكَ تَحْذِيرٌ مِنْهُ لَنَا ، وَتَنْبِيهٌ عَلَى ذِكْرِ اللَّهِ عَزَّ وَجَلَّ ، وَاطِّلَاعِهِ عَلَى مَا فِي قُلُوبِنَا .
Wa-dhālika taḥdhīrun minhu lanā, wa-tanbīhun ʿalā dhikri Allāhi ʿazza wa-jalla, wa-iṭṭilāʿihi ʿalā mā fī qulūbinā.
“This is a warning from Him to us, and a reminder to remember God, mighty and majestic, and His knowledge of what is in our hearts.
Source page 66
وَقَوْلُهُ تَعَالَى : إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللَّهِ فَتَبَيَّنُوا .
Wa-qawluhu taʿālā: ʾIdhā ḍarabtum fī sabīli Allāhi fa-tabayyanū.
“And His saying, exalted is He: ‘When you set out in God’s way, make certain.’
وَقَوْلُهُ تَعَالَى : وَمَا آتَيْتُمْ مِنْ زَكَاةٍ تُرِيدُونَ وَجْهَ اللَّهِ .
Wa-qawluhu taʿālā: Wa-mā ʾātaytum min zakātin turīdūna wajha Allāhi.
“And His saying, exalted is He: ‘Whatever you give in charity, seeking the face of God.’
وَقَالَ تَعَالَى : يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ .
Wa-qāla taʿālā: Yadʿūna rabbahum bi-al-ghadāti wa-al-ʿashiyyi yurīdūna wajhahu.
“And He said, exalted is He: ‘They call upon their Lord morning and evening, seeking His face.’
وَوَصَفَ ضَمِيرَ الصَّادِقِينَ ، فَقَالَ جَلَّ وَعَزَّ : إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا .
Wa-waṣafa ḍamīra al-ṣādiqīna, fa-qāla jalla wa-ʿazza: ʾInnamā nuṭʿimukum li-wajhi Allāhi lā nurīdu minkum jazāʾan wa-lā shukūran.
“He described the inward intention of the truthful, saying, majestic and mighty: ‘We feed you only for the face of God; we want neither repayment nor thanks from you.’
قِيلَ فِي التَّفْسِيرِ : لَا نُرِيدُ مِنْكُمْ مُكَافَأَةً وَلَا ثَنَاءً .
Qīla fī al-tafsīri: Lā nurīdu minkum mukāfaʾatan wa-lā thanāʾan.
“This has been explained in commentary as: ‘We want neither recompense nor praise from you.’
وَقَالَ جَلَّ وَعَزَّ : فَاعْبُدِ اللَّهَ مُخْلِصًا لَهُ الدِّينَ . أَلَا لِلَّهِ الدِّينُ الْخَالِصُ .
Wa-qāla jalla wa-ʿazza: Fa-uʿbudi Allāha mukhliṣan lahu al-dīna. ʾAlā li-llāhi al-dīnu al-khāliṣu.
“He said, majestic and mighty: ‘So worship God, devoting your religion sincerely to Him. Truly, sincere religion belongs to God.’
قِيلَ فِي التَّفْسِيرِ : الَّذِي لَا يَشُوبُهُ شَيْءٌ .
Qīla fī al-tafsīri: Alladhī lā yashūbuhu shayʾun.
“This has been explained in commentary as: ‘That which nothing taints.’
وَقَالَ تَعَالَى : الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمُ ابْتِغَاءَ مَرْضَاتِ اللَّهِ وَتَثْبِيتًا مِنْ أَنْفُسِهِمْ .
Wa-qāla taʿālā: Alladhīna yunfiqūna ʾamwālahumu ibtighāʾa marḍāti Allāhi wa-tathbītan min ʾanfusihim.
“And He said, exalted is He: ‘Those who spend their wealth seeking God’s pleasure and with assurance within themselves.’
قَالَ الْحَسَنُ : كَانَ أَحَدُهُمْ إِذَا أَرَادَ أَنْ يَتَصَدَّقَ بِصَدَقَةٍ نَظَرَ وَتَثَبَّتَ ، فَإِنْ كَانَتْ لِلَّهِ جَلَّ وَعَزَّ أَمْضَاهَا . وَقَالَ الْحَسَنُ : رَحِمَ اللَّهُ عَبْدًا وَقَفَ عِنْدَ هَمِّهِ ، فَلَيْسَ يَعْمَلُ عَبْدٌ حَتَّى يَهُمَّ ، فَإِنْ كَانَ لَهُ مَضَى ، وَإِنْ كَانَ عَلَيْهِ تَأَخَّرَ .
Qāla al-Ḥasanu: Kāna ʾaḥaduhum ʾidhā ʾarāda ʾan yataṣaddaqa bi-ṣadaqatin naẓara wa-tathabbata, fa-ʾin kānat li-llāhi jalla wa-ʿazza ʾamḍāhā. Wa-qāla al-Ḥasanu: Raḥima Allāhu ʿabdan waqafa ʿinda hammihi, fa-laysa yaʿmalu ʿabdun ḥattā yahumma, fa-ʾin kāna lahu maḍā, wa-ʾin kāna ʿalayhi taʾakhkhara.
“Al-Ḥasan said, ‘When one of them intended to give charity, he would reflect and make certain. If it was for God, majestic and mighty, he would go ahead with it.’ Al-Ḥasan also said, ‘May God have mercy on a servant who pauses at the moment of intention. A servant does not act before he forms an intention; if it is in his favor, he proceeds, and if it counts against him, he draws back.’
Source page 67
وَقَالَ فِي حَدِيثِ سَعْدٍ ، حِينَ أَوْصَاهُ سَلْمَانُ الْفَارِسِيُّ فَقَالَ : اتَّقِ اللَّهَ عِنْدَ هَمِّكَ إِذَا هَمَمْتَ ، وَعِنْدَ حُكْمِكَ إِذَا حَكَمْتَ . قَالَ الْحَسَنُ : رَحِمَ اللَّهُ الْقَوْمَ كَانُوا فُقَهَاءَ ، عَلِمُوا أَنَّهُ لَا يَكُونُ عَمَلٌ حَتَّى يَكُونَ بَدْؤُهُ هَمًّا ، وَكَذَلِكَ الْمُؤْمِنُ هُوَ الْوَقَّافُ .
Wa-qāla fī ḥadīthi Saʿdin, ḥīna ʾawṣāhu Salmānu al-Fārisiyyu fa-qāla: Ittaqi Allāha ʿinda hammika ʾidhā hamamta, wa-ʿinda ḥukmika ʾidhā ḥakamta. Qāla al-Ḥasanu: Raḥima Allāhu al-qawma kānū fuqahāʾa, ʿalimū ʾannahu lā yakūnu ʿamalun ḥattā yakūna badʾuhu hamman, wa-kadhālika al-muʾminu huwa al-waqqāfu.
“He also said, in the report about Saʿd, that when Salmān al-Fārisī advised him, he said, ‘Be mindful of God in your intention when you intend something, and in your judgment when you judge.’ Al-Ḥasan said, ‘May God have mercy on those people. They had understanding: they knew that no action takes place unless it begins with an intention. The believer, likewise, is one who repeatedly pauses to consider.’
وَقَالَ مُحَمَّدُ بْنُ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ : إِنَّ الْمُؤْمِنَ وَقَّافٌ مُتَأَنٍّ يَقِفُ عِنْدَ هَمِّهِ لِلَّهِ جَلَّ وَعَزَّ ، لَيْسَ كَحَاطِبِ لَيْلٍ .
Wa-qāla Muḥammadu bnu ʿAliyyin raḍiya Allāhu ʿanhu: ʾInna al-muʾmina waqqāfun mutaʾannin yaqifu ʿinda hammihi li-llāhi jalla wa-ʿazza, laysa ka-ḥāṭibi laylin.
“Muḥammad ibn ʿAlī, may God be pleased with him, said, ‘The believer pauses often and takes his time. He pauses at his intention for God, majestic and mighty; he is not like someone gathering firewood in the dark.’
وَالْآيُ فِي ذَلِكَ كَثِيرٌ ، فَوَصَفَ اللَّهُ جَلَّ وَعَزَّ مُحَاسَبَتَهُمْ لِأَنْفُسِهِمْ ، فِي أَعْمَالِ جَوَارِحِهِمْ وَضَمَائِرِ قُلُوبِهِمْ ، بِالْإِخْلَاصِ لَهُ .
Wa-al-ʾāyu fī dhālika kathīrun, fa-waṣafa Allāhu jalla wa-ʿazza muḥāsabatahum li-ʾanfusihim, fī ʾaʿmāli jawāriḥihim wa-ḍamāʾiri qulūbihim, bi-al-ʾikhlāṣi lahu.
“There are many verses about this. God, majestic and mighty, described their examination of themselves, in the actions of their limbs and the hidden intentions of their hearts, as being marked by sincerity toward Him.
وَأَمَّا السُّنَّةُ الَّتِي دَلَّتْ عَلَى ذَلِكَ فَإِنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : « إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى » رَوَاهُ عَنْهُ عُمَرُ بْنُ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ .
Wa-ʾammā al-sunnatu allatī dallat ʿalā dhālika fa-ʾinna al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama, qāla: «ʾInnamā al-ʾaʿmālu bi-al-niyyāti wa-ʾinnamā li-kulli imriʾin mā nawā» rawāhu ʿanhu ʿUmaru bnu al-Khaṭṭābi raḍiya Allāhu ʿanhu.
“As for the prophetic tradition that points to this, the Prophet, may God bless him and grant him peace, said, ‘Actions depend upon intentions, and each person has only what he intended.’ ʿUmar ibn al-Khaṭṭāb, may God be pleased with him, related it from him.
وَقَالَ ابْنُ مَسْعُودٍ : مَنْ هَاجَرَ يَبْتَغِي شَيْئًا فَهُوَ لَهُ .
Wa-qāla Ibnu Masʿūdin: Man hājara yabtaghī shayʾan fa-huwa lahu.
“Ibn Masʿūd said, ‘Whoever emigrates seeking something has that as his reward.’
وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : « مَنْ غَزَا لَا يَنْوِي إِلَّا عِقَالًا فَلَهُ مَا نَوَى » رَوَاهُ عَنْهُ عُبَادَةُ ابْنُ الصَّامِتِ .
Wa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «Man ghazā lā yanwī ʾillā ʿiqālan fa-lahu mā nawā» rawāhu ʿanhu ʿUbādatu ibnu al-Ṣāmiti.
“The Prophet, may God bless him and grant him peace, said, ‘Whoever goes on a military expedition intending nothing but a tethering rope has only what he intended.’ ʿUbāda ibn al-Ṣāmit related it from him.
وَسَأَلَهُ رَجُلٌ أَنْ يُوصِيَهُ وَيَعِظَهُ ، فَقَالَ : « إِذَا أَرَدْتَ أَمْرًا فَتَدَبَّرْ عَاقِبَتَهُ ، فَإِنْ كَانَ رُشْدًا فَامْضِهِ ، وَإِنْ كَانَ غَيًّا فَانْتَهِ عَنْهُ » رَوَاهُ طَاوُوسٌ .
Wa-saʾalahu rajulun ʾan yūṣiyahu wa-yaʿiẓahu, fa-qāla: «ʾIdhā ʾaradta ʾamran fa-tadabbar ʿāqibatahu, fa-ʾin kāna rushdan fa-imḍihi, wa-ʾin kāna ghayyan fa-intahi ʿanhu» rawāhu Ṭāwūsun.
“A man asked him to advise and admonish him, and he said, ‘When you intend something, consider its outcome. If it is right, carry it through; if it is misguided, refrain from it.’ Ṭāwūs related this.
Source page 68
وَقَالَ لُقْمَانُ : إِنَّ الْمُؤْمِنَ أَبْصَرَ الْعَاقِبَةَ ، فَأَمِنَ النَّدَامَةَ .
Wa-qāla Luqmānu: ʾInna al-muʾmina ʾabṣara al-ʿāqibata, fa-ʾamina al-nadāmata.
“Luqmān said, ‘The believer saw the outcome and so was safe from regret.’
وَقَالَ بَعْضُ الْحُكَمَاءِ : إِذَا أَرَدْتَ أَنْ يَكُونَ الْعَقْلُ غَالِبًا لِلْهَوَى فَلَا تَعْجَلْ بِقَضَاءِ الشَّهْوَةِ حَتَّى تَنْظُرَ فِي الْعَاقِبَةِ ، فَإِنَّهُ كَانَ يُقَالُ : إِنَّ مُكْثَ النَّدَامَةِ فِي الْقَلْبِ بِارْتِكَابِ الشَّهْوَةِ أَكْثَرُ مُكْثًا مِنْ دَوَامِ الْفَرَحِ فِي الْقَلْبِ بِانْقِضَاءِ الشَّهْوَةِ .
Wa-qāla baʿḍu al-ḥukamāʾi: ʾIdhā ʾaradta ʾan yakūna al-ʿaqlu ghāliban li-al-hawā fa-lā taʿjal bi-qaḍāʾi al-shahwati ḥattā tanẓura fī al-ʿāqibati, fa-ʾinnahu kāna yuqālu: ʾInna muktha al-nadāmati fī al-qalbi bi-irtikābi al-shahwati ʾaktharu mukthan min dawāmi al-faraḥi fī al-qalbi bi-inqiḍāʾi al-shahwati.
“One of the sages said, ‘If you want reason to prevail over desire, do not rush to gratify an appetite before considering its outcome. For it used to be said: the regret left in the heart by indulging an appetite stays longer than the joy in the heart endures after that appetite has been satisfied.’
وَرَوَى شَدَّادُ بْنُ أَوْسٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، أَنَّهُ قَالَ : « الْكَيِّسُ مَنْ دَانَ نَفْسَهُ وَعَمِلَ لِمَا بَعْدَ الْمَوْتِ » ، وَقَوْلُهُ : « دَانَ نَفْسَهُ » يَعْنِي حَاسَبَ نَفْسَهُ ، وَهِيَ الْمُحَاسَبَةُ فِي لُغَةِ الْعَرَبِ .
Wa-rawā Shaddādu bnu ʾAwsin ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama, ʾannahu qāla: «Al-kayyisu man dāna nafsahu wa-ʿamila li-mā baʿda al-mawti», wa-qawluhu: «Dāna nafsahu» yaʿnī ḥāsaba nafsahu, wa-hiya al-muḥāsabatu fī lughati al-ʿarabi.
“Shaddād ibn Aws related from the Prophet, may God bless him and grant him peace, that he said, ‘The discerning person is one who calls himself to account and works for what comes after death.’ His words ‘calls himself to account’ mean that he examines himself: this is self-examination in Arabic usage.
وَدَلَّ عَلَى ذَلِكَ قَوْلُ اللَّهِ جَلَّ وَعَزَّ : يُكَذِّبُونَ بِيَوْمِ الدِّينِ . أَيْ بِيَوْمِ الْحِسَابِ .
Wa-dalla ʿalā dhālika qawlu Allāhi jalla wa-ʿazza: Yukadhdhibūna bi-yawmi al-dīni. ʾAy bi-yawmi al-ḥisābi.
“God’s saying, majestic and mighty, points to this: ‘They deny the Day of Recompense’—that is, the Day of Reckoning.
وَقَوْلُهُ تَعَالَى : أَ إِنَّا لَمَدِينُونَ . أَيْ : لَمُحَاسَبُونَ .
Wa-qawluhu taʿālā: ʾA ʾinnā la-madīnūna. ʾAy: La-muḥāsabūna.
“And His saying, exalted is He: ‘Are we really to be called to account?’ That is, ‘Will we really undergo a reckoning?’
Source page 69
وَكَذَلِكَ تَقُولُ الْعَرَبُ : كَمَا تَدِينُ تُدَانُ ؟ أَيْ : يُحْسَبُ ذَلِكَ لَكَ ، وَكَذَلِكَ جَاءَ الْخَبَرُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : « الْبِرُّ لَا يَبْلَى ، وَالْإِثْمُ لَا يُنْسَى ، وَالدَّيَّانُ لَا يَنَامُ ، فَكُنْ كَمَا شِئْتَ كَمَا تَدِينُ تُدَانُ » . أَيْ يُحْسَبُ لَكَ ذَلِكَ .
Wa-kadhālika taqūlu al-ʿarabu: Kamā tadīnu tudānu? ʾAy: Yuḥsabu dhālika laka, wa-kadhālika jāʾa al-khabaru ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «Al-birru lā yablā, wa-al-ʾithmu lā yunsā, wa-al-dayyānu lā yanāmu, fa-kun kamā shiʾta kamā tadīnu tudānu». ʾAy yuḥsabu laka dhālika.
“The Arabs likewise say, ‘As you deal, so will you be dealt with’—meaning that it will be reckoned to your account. A report from the Prophet, may God bless him and grant him peace, likewise says, ‘Goodness does not wear away, sin is not forgotten, and the Judge does not sleep. Be as you wish: as you deal, so will you be dealt with.’ That is, it will be reckoned to your account.
وَقَالَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ : حَاسِبُوا أَنْفُسَكُمْ قَبْلَ أَنْ تُحَاسَبُوا ، وَزِنُوهَا قَبْلَ أَنْ تُوزَنُوا ، وَتَهَيَّئُوا لِلْعَرْضِ الْأَكْبَرِ . وَكَتَبَ إِلَى أَبِي مُوسَى : حَاسِبْ نَفْسَكَ فِي الرَّخَاءِ قَبْلَ حِسَابِ الشِّدَّةِ .
Wa-qāla ʿUmaru raḍiya Allāhu ʿanhu: Ḥāsibū ʾanfusakum qabla ʾan tuḥāsabū, wa-zinūhā qabla ʾan tūzanū, wa-tahayyaʾū li-al-ʿarḍi al-ʾakbari. Wa-kataba ʾilā ʾAbī Mūsā: Ḥāsib nafsaka fī al-rakhāʾi qabla ḥisābi al-shiddati.
“ʿUmar, may God be pleased with him, said, ‘Call yourselves to account before you are called to account. Weigh yourselves before you are weighed, and prepare for the greatest presentation.’ He wrote to Abū Mūsā, ‘Call yourself to account in ease before the reckoning in hardship.’
وَقَالَ عُمَرُ لِكَعْبٍ : كَيْفَ تَجِدُنَا فِي كِتَابِ اللَّهِ عَزَّ وَجَلَّ ؟ فَقَالَ : وَيْلٌ لِدَيَّانِ الْأَرْضِ مِنْ دَيَّانِ السَّمَاءِ . فَضَرَبَهُ بِالدِّرَّةِ وَقَالَ : إِلَّا مَنْ حَاسَبَ نَفْسَهُ ، قَالَ :
Wa-qāla ʿUmaru li-Kaʿbin: Kayfa tajidunā fī kitābi Allāhi ʿazza wa-jalla? Fa-qāla: Waylun li-dayyāni al-ʾarḍi min dayyāni al-samāʾi. Fa-ḍarabahu bi-al-dirrati wa-qāla: ʾIllā man ḥāsaba nafsahu, qāla:
“ʿUmar said to Kaʿb, ‘How do you find us described in the Book of God, mighty and majestic?’ He replied, ‘Woe to the judge on earth from the Judge in heaven.’ ʿUmar struck him with his whip and said, ‘Except someone who calls himself to account.’ He said:
فَقَالَ لَهُ كَعْبٌ : وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّهَا إِلَى جَنْبِهَا فِي التَّوْرَاةِ وَمَا بَيْنَهُمَا حَرْفٌ :
Fa-qāla lahu Kaʿbun: Wa-Allāhi yā ʾamīra al-muʾminīna ʾinnahā ʾilā janbihā fī al-tawrāti wa-mā baynahumā ḥarfun:
“Kaʿb then said to him, ‘By God, Commander of the Faithful, those words stand right beside it in the Torah, with not a letter between the two:
إِلَّا مَنْ حَاسَبَ نَفْسَهُ . حَدَّثَنَا بِذَلِكَ يَعْقُوبُ بْنُ إِبْرَاهِيمَ ، قَالَ : حَدَّثَنِي أَبِي عَنِ الزُّهْرِيِّ عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ : أَنَّ عُمَرَ قَالَ لِكَعْبٍ . وَالْحَدِيثُ فِي ذَلِكَ كَثِيرٌ .
ʾIllā man ḥāsaba nafsahu. Ḥaddathanā bi-dhālika Yaʿqūbu bnu ʾIbrāhīma, qāla: Ḥaddathanī ʾabī ʿani al-Zuhriyyi ʿan Sālimi bni ʿAbdi Allāhi: ʾAnna ʿUmara qāla li-Kaʿbin. Wa-al-ḥadīthu fī dhālika kathīrun.
“‘“Except someone who calls himself to account.”’ Yaʿqūb ibn Ibrāhīm related this to us, saying, ‘My father related to me, from al-Zuhrī, from Sālim ibn ʿAbd Allāh, that ʿUmar spoke to Kaʿb.’ There are many reports about this.
Source page 70
فَهَذِهِ الْمُحَاسَبَةُ فِي مُسْتَقْبَلِ الْأَعْمَالِ ، وَهِيَ : النَّظَرُ بِالتَّثَبُّتِ قَبْلَ الزَّلَلِ ، لِيُبْصِرَ مَا يَضُرُّهُ مِمَّا يَنْفَعُهُ ، فَيَتْرُكَ مَا يَضُرُّهُ عَلَى عِلْمٍ ، وَيَعْمَلَ بِمَا يَنْفَعُهُ عَلَى عِلْمٍ ، فَمَنِ اتَّقَى الْعَجَلَةَ وَتَثَبَّتَ قَبْلَ فِعْلِهِ ، وَاسْتَدَلَّ بِالْعِلْمِ ؛ أَبْصَرَ مَا يَضُرُّهُ مِمَّا يَنْفَعُهُ قَبْلَ الْعَمَلِ بِهِمَا .
Fa-hādhihi al-muḥāsabatu fī mustaqbali al-ʾaʿmāli, wa-hiya: Al-naẓaru bi-al-tathabbuti qabla al-zalali, li-yubṣira mā yaḍurruhu mimmā yanfaʿuhu, fa-yatruka mā yaḍurruhu ʿalā ʿilmin, wa-yaʿmala bi-mā yanfaʿuhu ʿalā ʿilmin, fa-mani ittaqā al-ʿajalata wa-tathabbata qabla fiʿlihi, wa-istadalla bi-al-ʿilmi; ʾabṣara mā yaḍurruhu mimmā yanfaʿuhu qabla al-ʿamali bi-himā.
“This, then, is self-examination concerning actions still to come: reflecting carefully before making a misstep, to distinguish what harms one from what benefits one, so that one knowingly abandons what harms and knowingly does what benefits. Whoever avoids haste, deliberates before acting, and takes knowledge as his guide will distinguish what harms him from what benefits him before acting on either.
وَالْمُحَاسَبَةُ الثَّانِيَةُ فِي مُسْتَدْبَرِ الْأَعْمَالِ - وَهُوَ فِعْلٌ مَاضٍ - نَطَقَ بِهَا الْكِتَابُ وَالسُّنَّةُ وَقَالَتْ بِهَا عُلَمَاءُ الْأُمَّةِ :
Wa-al-muḥāsabatu al-thāniyatu fī mustadbari al-ʾaʿmāli - wa-huwa fiʿlun māḍin - naṭaqa bihā al-kitābu wa-al-sunnatu wa-qālat bihā ʿulamāʾu al-ʾummati:
“The second form of self-examination concerns actions already past: an action that has been done. Scripture and the prophetic tradition speak of it, and the scholars of the community uphold it.
فَأَمَّا الْكِتَابُ فَقَوْلُهُ تَعَالَى : يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَلْتَنْظُرْ نَفْسٌ مَا قَدَّمَتْ لِغَدٍ .
Fa-ʾammā al-kitābu fa-qawluhu taʿālā: Yā ʾayyuhā alladhīna ʾāmanū ittaqū Allāha wa-l-tanẓur nafsun mā qaddamat li-ghadin.
“As for Scripture, there are His words, exalted is He: ‘You who believe, be mindful of God, and let every soul consider what it has sent ahead for tomorrow.’
قَالَ قَتَادَةُ وَابْنُ جُرَيْجٍ : مَا قَدَّمَتْ لِغَدٍ : لِيَوْمِ الْقِيَامَةِ . وَلَمْ يَقُلْ فِي هَذَا الْمَوْضِعِ مَا تُقَدِّمُ ، وَكَذَا فَسَّرَهُ الْعُلَمَاءُ : إِنَّمَا هُوَ النَّظَرُ لِمَا مَضَى ، لِيَتُوبُوا مِنْ ذُنُوبِهِمُ الَّتِي مَضَتْ فِيمَا مَضَى مِنْ أَعْمَالِهِمْ .
Qāla Qatādatu wa-Ibnu Jurayjin: Mā qaddamat li-ghadin: Li-yawmi al-qiyāmati. Wa-lam yaqul fī hādhā al-mawḍiʿi mā tuqaddimu, wa-kadhā fassarahu al-ʿulamāʾu: ʾInnamā huwa al-naẓaru li-mā maḍā, li-yatūbū min dhunūbihimu allatī maḍat fī-mā maḍā min ʾaʿmālihim.
“Qatāda and Ibn Jurayj said, ‘“What it has sent ahead for tomorrow” means for the Day of Resurrection.’ Here He did not say, ‘What it sends ahead.’ This is also how the scholars explained it: it means looking back at what has passed, so that they may repent of their sins that have passed, in their past actions.
وَقَالَ جَلَّ وَعَلَا : وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَا الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ .
Wa-qāla jalla wa-ʿalā: Wa-tūbū ʾilā Allāhi jamīʿan ʾayyuhā al-muʾminūna laʿallakum tufliḥūna.
“He said, majestic and exalted: ‘Turn to God in repentance, all of you, believers, so that you may prosper.’
فَأَمَرَهُمْ جَلَّ وَعَلَا أَنْ يَسْتَدْبِرُوا أَعْمَالَهُمُ الَّتِي مَضَتْ ، بِالنَّدَمِ عَلَى ذُنُوبِهِمْ ، وَالتَّوْبَةِ إِلَى رَبِّهِمْ .
Fa-ʾamarahum jalla wa-ʿalā ʾan yastadbirū ʾaʿmālahumu allatī maḍat, bi-al-nadami ʿalā dhunūbihim, wa-al-tawbati ʾilā rabbihim.
“He, majestic and exalted, therefore commanded them to look back at their past actions, regretting their sins and turning in repentance to their Lord.
وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : « إِنِّي لَأَسْتَغْفِرُ اللَّهَ وَأَتُوبُ إِلَيْهِ فِي الْيَوْمِ مِائَةَ مَرَّةٍ » .
Wa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «ʾInnī la-ʾastaghfiru Allāha wa-ʾatūbu ʾilayhi fī al-yawmi miʾata marratin».
“The Prophet, may God bless him and grant him peace, said, ‘I ask God’s forgiveness and turn to Him in repentance a hundred times a day.’
Source page 71
وَقَالَ اللَّهُ عَزَّ وَجَلَّ : إِنَّ الَّذِينَ اتَّقَوْا إِذَا مَسَّهُمْ طَائِفٌ مِنَ الشَّيْطَانِ تَذَكَّرُوا فَإِذَا هُمْ مُبْصِرُونَ .
Wa-qāla Allāhu ʿazza wa-jalla: ʾInna alladhīna ittaqaw ʾidhā massahum ṭāʾifun mina al-shayṭāni tadhakkarū fa-ʾidhā hum mubṣirūna.
“God, mighty and majestic, said, ‘When a passing impulse from Satan touches those who are mindful of God, they remember, and immediately they see clearly.’
قَالَ مُجَاهِدٌ : طَائِفُ الشَّيْطَانِ هُوَ الْغَضَبُ ، تَذَكَّرُوا فَإِذَا هُمْ مُبْصِرُونَ .
Qāla Mujāhidun: Ṭāʾifu al-shayṭāni huwa al-ghaḍabu, tadhakkarū fa-ʾidhā hum mubṣirūna.
“Mujāhid said, ‘Satan’s passing impulse is anger. “They remember, and immediately they see clearly.”’
وَقَالَ عَبْدُ اللَّهِ بْنُ كَثِيرٍ : أَهْلُ الشِّرْكِ لَا يُبْصِرُونَ كَمَا يُبْصِرُ الَّذِينَ آمَنُوا ، وَلَا يَرْعَوُونَ ، وَلَا يَحْجُزُهُمُ الْإِيمَانُ .
Wa-qāla ʿAbdu Allāhi bnu Kathīrin: ʾAhlu al-shirki lā yubṣirūna kamā yubṣiru alladhīna ʾāmanū, wa-lā yarʿawūna, wa-lā yaḥjuzuhumu al-ʾīmānu.
“ʿAbd Allāh ibn Kathīr said, ‘Those who associate partners with God do not see as those who believe see. They do not desist, and faith does not restrain them.’
قَالَ مُجَاهِدٌ : وَإِخْوَانُهُمْ مِنَ الشَّيَاطِينِ يَمُدُّونَهُمْ فِي الْغَيِّ .
Qāla Mujāhidun: Wa-ʾikhwānuhum mina al-shayāṭīni yamuddūnahum fī al-ghayyi.
“Mujāhid said, ‘Their brothers among the devils draw them further into error.’
وَرُوِيَ عَنْ عُمَرَ رَضِيَ اللَّهُ عَنْهُ : أَنَّهُ كَانَ يَضْرِبُ قَدَمَهُ - حَدَّثَنَا بِذَلِكَ كَثِيرُ ابْنُ هِشَامٍ عَنْ جَعْفَرِ بْنِ مَيْمُونٍ - بِالدِّرَّةِ إِذَا جَنَّهُ اللَّيْلُ ، وَيَقُولُ لِنَفْسِهِ : مَاذَا عَمِلْتِ الْيَوْمَ ؟ .
Wa-ruwiya ʿan ʿUmara raḍiya Allāhu ʿanhu: ʾAnnahu kāna yaḍribu qadamahu - ḥaddathanā bi-dhālika Kathīru ibnu Hishāmin ʿan Jaʿfari bni Maymūnin - bi-al-dirrati ʾidhā jannahu al-laylu, wa-yaqūlu li-nafsihi: Mādhā ʿamilti al-yawma?
“It is related of ʿUmar, may God be pleased with him, that when night covered him, he would strike his foot with a whip and say to his soul, ‘What have you done today?’ Kathīr ibn Hishām related this to us from Jaʿfar ibn Maymūn.
وَرُوِيَ عَنْ مَيْمُونِ بْنِ مِهْرَانَ أَنَّهُ قَالَ : لَا يَكُونُ الْعَبْدُ مِنَ الْمُتَّقِينَ حَتَّى يُحَاسِبَ نَفْسَهُ أَشَدَّ مِنْ مُحَاسَبَتِهِ شَرِيكَهُ . حَدَّثَنَا بِذَلِكَ كَثِيرُ بْنُ هِشَامٍ ، عَنْ يَعْقُوبَ ، عَنْ مَيْمُونٍ .
Wa-ruwiya ʿan Maymūni bni Mihrāna ʾannahu qāla: Lā yakūnu al-ʿabdu mina al-muttaqīna ḥattā yuḥāsiba nafsahu ʾashadda min muḥāsabatihi sharīkahu. Ḥaddathanā bi-dhālika Kathīru bnu Hishāmin, ʿan Yaʿqūba, ʿan Maymūnin.
“It is related from Maymūn ibn Mihrān that he said, ‘A servant is not among the God-conscious until he calls himself to account more strictly than he calls his business partner to account.’ Kathīr ibn Hishām related this to us, from Yaʿqūb, from Maymūn.
وَلَيْسَ لِهَذَا مَعْنًى إِلَّا فِي مُسْتَدْبَرِ الْأَعْمَالِ ، لِأَنَّ الشَّرِيكَيْنِ لَا يَتَحَاسَبَانِ فِي بَدَاءَةِ اشْتِرَاكِهِمَا ، حَتَّى يَعْمَلَا عَمَلًا يَجِبُ فِيهِ النَّظَرُ وَالْمُحَاسَبَةُ .
Wa-laysa li-hādhā maʿnan ʾillā fī mustadbari al-ʾaʿmāli, li-ʾanna al-sharīkayni lā yataḥāsabāni fī badāʾati ishtirākihimā, ḥattā yaʿmalā ʿamalan yajibu fīhi al-naẓaru wa-al-muḥāsabatu.
“This makes sense only in relation to past actions, because two partners do not settle accounts at the beginning of their partnership, before they have done work that requires inspection and reckoning.
وَرَوَى أَبُو دَاوُدَ الطَّيَالِسِيُّ ، عَنْ عَبْدِ الْعَزِيزِ الْمَاجِشُونِ ، عَنْ هِشَامٍ ، عَنْ عُرْوَةَ ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا ، أَنَّ أَبَا بَكْرٍ رَضِيَ اللَّهُ عَنْهُ ، قَالَ لَهَا عِنْدَ الْمَوْتِ : مَا أَحَدٌ مِنَ النَّاسِ أَحَبُّ إِلَيَّ مِنْ عُمَرَ . قَالَ : ثُمَّ قَالَ لَهَا : كَيْفَ قُلْتُ ؟ قَالَتْ :
Wa-rawā ʾAbū Dāwūda al-Ṭayālisiyyu, ʿan ʿAbdi al-ʿAzīzi al-Mājishūni, ʿan Hishāmin, ʿan ʿUrwata, ʿan ʿĀʾishata raḍiya Allāhu ʿanhā, ʾanna ʾAbā Bakrin raḍiya Allāhu ʿanhu, qāla lahā ʿinda al-mawti: Mā ʾaḥadun mina al-nāsi ʾaḥabbu ʾilayya min ʿUmara. Qāla: Thumma qāla lahā: Kayfa qultu? Qālat:
“Abū Dāwūd al-Ṭayālisī related, from ʿAbd al-ʿAzīz al-Mājishūn, from Hishām, from ʿUrwa, from ʿĀʾisha, may God be pleased with her, that Abū Bakr, may God be pleased with him, said to her as death approached, ‘No one is dearer to me than ʿUmar.’ He said: then he asked her, ‘How did I put it?’ She replied:
Source page 72
قُلْتَ مَا أَحَدٌ مِنَ النَّاسِ أَحَبُّ إِلَيَّ مِنْ عُمَرَ ، فَقَالَ : لَا مَا أَحَدٌ مِنَ النَّاسِ أَعَزُّ عَلَيَّ مِنْ عُمَرَ .
Qulta mā ʾaḥadun mina al-nāsi ʾaḥabbu ʾilayya min ʿUmara, fa-qāla: Lā mā ʾaḥadun mina al-nāsi ʾaʿazzu ʿalayya min ʿUmara.
“‘You said, “No one is dearer to me than ʿUmar.”’ He said, ‘No: no one is more precious to me than ʿUmar.’
فَتَدَبَّرَ كَلِمَةً قَالَهَا ، ثُمَّ أَبْدَلَهَا بِكَلِمَةٍ غَيْرِهَا .
Fa-tadabbara kalimatan qālahā, thumma ʾabdalahā bi-kalimatin ghayrihā.
“He considered an expression he had used, then replaced it with a different one.
وَكَذَلِكَ حَدِيثُ أَبِي طَلْحَةَ حِينَ شَغَلَهُ الطَّيْرُ فِي صَلَاتِهِ ، فَتَدَبَّرَ شُغْلَهُ فَجَعَلَ حَائِطَهُ صَدَقَةً لِلَّهِ عَزَّ وَجَلَّ ، نَدَمًا وَرَجَاءَ الْعِوَضِ لِمَا فَاتَهُ .
Wa-kadhālika ḥadīthu ʾAbī Ṭalḥata ḥīna shaghalahu al-ṭayru fī ṣalātihi, fa-tadabbara shughlahu fa-jaʿala ḥāʾiṭahu ṣadaqatan li-llāhi ʿazza wa-jalla, nadaman wa-rajāʾa al-ʿiwaḍi li-mā fātahu.
“The same applies to the report about Abū Ṭalḥa, when birds distracted him during his prayer. He reflected on his distraction and gave his orchard as charity for God, mighty and majestic, out of regret and in the hope of compensation for what he had missed.
وَكَذَلِكَ حَدِيثُ عَبْدِ اللَّهِ بْنِ سَلَامٍ ، حِينَ حَمَلَ حُزْمَةً مِنْ حَطَبٍ ، فَقِيلَ لَهُ :
Wa-kadhālika ḥadīthu ʿAbdi Allāhi bni Salāmin, ḥīna ḥamala ḥuzmatan min ḥaṭabin, fa-qīla lahu:
“The same applies to the report about ʿAbd Allāh ibn Salām, when he carried a bundle of firewood and was told:
يَا أَبَا يُوسُفَ ، قَدْ كَانَ فِي بَيْتِكَ وَغِلْمَانِكَ مَنْ يَكْفُونَكَ . فَقَالَ : أَرَدْتُ أَنْ أُجَرِّبَ قَلْبِي هَلْ يُنْكِرُهُ ؟ .
Yā ʾAbā Yūsufa, qad kāna fī baytika wa-ghilmānika man yakfūnaka. Fa-qāla: ʾAradtu ʾan ʾujarriba qalbī hal yunkiruhu?
“‘Abū Yūsuf, there were people in your household and among your servants who could have spared you this.’ He replied, ‘I wanted to test my heart: would it object to this?’
وَقَدْ رَوَى الْمُخْتَارُ بْنُ فُلْفُلٍ عَنِ الْحَسَنِ فِي تَفْسِيرِ الْمُحَاسَبَةِ فِي مُسْتَقْبَلِ الْأَعْمَالِ وَمُسْتَدْبَرِهَا ، أَنَّهُ قَالَ : إِنَّ الْمُؤْمِنَ قَوَّامٌ عَلَى نَفْسِهِ يُحَاسِبُهَا لِلَّهِ عَزَّ وَجَلَّ ، وَإِنَّمَا خَفَّ الْحِسَابُ يَوْمَ الْقِيَامَةِ عَلَى قَوْمٍ حَاسَبُوا أَنْفُسَهُمْ فِي الدُّنْيَا ، وَإِنَّمَا شَقَّ الْحِسَابُ يَوْمَ الْقِيَامَةِ عَلَى قَوْمٍ أَخَذُوا هَذَا الْأَمْرَ عَنْ غَيْرِ مُحَاسَبَةٍ .
Wa-qad rawā al-Mukhtāru bnu Fulfulin ʿani al-Ḥasani fī tafsīri al-muḥāsabati fī mustaqbali al-ʾaʿmāli wa-mustadbarihā, ʾannahu qāla: ʾInna al-muʾmina qawwāmun ʿalā nafsihi yuḥāsibuhā li-llāhi ʿazza wa-jalla, wa-ʾinnamā khaffa al-ḥisābu yawma al-qiyāmati ʿalā qawmin ḥāsabū ʾanfusahum fī al-dunyā, wa-ʾinnamā shaqqa al-ḥisābu yawma al-qiyāmati ʿalā qawmin ʾakhadhū hādhā al-ʾamra ʿan ghayri muḥāsabatin.
“Al-Mukhtār ibn Fulful related that al-Ḥasan, explaining self-examination concerning both future and past actions, said, ‘The believer keeps constant watch over himself, calling himself to account for God, mighty and majestic. The reckoning on the Day of Resurrection is light for some people only because they called themselves to account in this world. The reckoning on the Day of Resurrection is hard for others only because they approached this matter without self-examination.’
ثُمَّ فَسَّرَ الْمُحَاسَبَةَ ، فَقَالَ : إِنَّ الْمُؤْمِنَ يَفْجَؤُهُ الشَّيْءُ يُعْجِبُهُ ، فَيَقُولُ : وَاللَّهِ إِنَّكَ لَتُعْجِبُنِي ، وَإِنَّكَ لَمِنْ حَاجَتِي ، وَلَكِنْ هَيْهَاتَ هَيْهَاتَ ، حِيلَ بَيْنِي وَبَيْنَكَ .
Thumma fassara al-muḥāsabata, fa-qāla: ʾInna al-muʾmina yafjaʾuhu al-shayʾu yuʿjibuhu, fa-yaqūlu: Wa-Allāhi ʾinnaka la-tuʿjibunī, wa-ʾinnaka la-min ḥājatī, wa-lākin hayhāta hayhāta, ḥīla baynī wa-baynaka.
“Then he explained self-examination, saying, ‘Something suddenly confronts the believer and pleases him, and he says, “By God, you certainly please me, and you are certainly something I want. But far from it, far from it! A barrier has been placed between you and me.”’
فَهَذَا فِي مُسْتَقْبَلِ الْعَمَلِ .
Fa-hādhā fī mustaqbali al-ʿamali.
“This concerns an action still to come.
ثُمَّ قَالَ : وَيَفْرُطُ مِنْهُ الشَّيْءُ فَيَرْجِعُ إِلَى نَفْسِهِ ، فَيَقُولُ : مَاذَا أَرَدْتَ بِهَذَا ؟
Thumma qāla: Wa-yafruṭu minhu al-shayʾu fa-yarjiʿu ʾilā nafsihi, fa-yaqūlu: Mādhā ʾaradta bi-hādhā?
“Then he said, ‘Something slips out from him, and he turns back to himself, saying, “What did you intend by this?
وَاللَّهِ لَا أُعْذَرُ بِهَذَا ، وَاللَّهِ لَا أَعُودُ لِهَذَا إِنْ شَاءَ اللَّهُ أَبَدًا .
Wa-Allāhi lā ʾuʿdharu bi-hādhā, wa-Allāhi lā ʾaʿūdu li-hādhā ʾin shāʾa Allāhu ʾabadan.
“‘“By God, I have no excuse for this. By God, I will never return to this, God willing.”’
Source page 73
فَهَذَا فِي مُسْتَدْبَرِ الْأَعْمَالِ .
Fa-hādhā fī mustadbari al-ʾaʿmāli.
“This concerns actions already past.
وَكَذَلِكَ أَهْلُ الدُّنْيَا فِي صِنَاعَاتِهِمْ وَأَعْمَالِهِمْ : إِذَا أَرَادَ أَحَدُهُمْ أَنْ يَبْتَدِئَ الْعَمَلَ رَوَّاهُ فِي نَفْسِهِ وَقَدَّرَهُ وَمَثَّلَهُ فِي وَهْمِهِ ؛ وَصَوَّرَهُ فِي الْعَاقِبَةِ : كَيْفَ يَكُونُ إِذَا فَرَغَ مِنْهُ ؟ فَإِذَا تَمَثَّلَ فِي وَهْمِهِ عَلَى مَا يُرِيدُ مِنَ الْإِحْكَامِ وَالتَّمَامِ ابْتَدَأَ فِيهِ ، حَتَّى إِذَا فَرَغَ مِنْهُ اعْتَرَضَهُ خَشْيَةَ أَنْ يَكُونَ كَانَ مِنْهُ زَلَلٌ أَوْ نِسْيَانٌ فَأَخْطَأَ فِيهِ وَفَرَّطَ فِي إِحْكَامِهِ ،
Wa-kadhālika ʾahlu al-dunyā fī ṣināʿātihim wa-ʾaʿmālihim: ʾIdhā ʾarāda ʾaḥaduhum ʾan yabtadiʾa al-ʿamala rawwāhu fī nafsihi wa-qaddarahu wa-maththalahu fī wahmihi; wa-ṣawwarahu fī al-ʿāqibati: Kayfa yakūnu ʾidhā faragha minhu? Fa-ʾidhā tamaththala fī wahmihi ʿalā mā yurīdu mina al-ʾiḥkāmi wa-al-tamāmi ibtadaʾa fīhi, ḥattā ʾidhā faragha minhu iʿtaraḍahu khashyata ʾan yakūna kāna minhu zalalun ʾaw nisyānun fa-ʾakhṭaʾa fīhi wa-farraṭa fī ʾiḥkāmihi,
“People of this world do the same in their crafts and occupations. When one of them wants to begin a job, he considers it within himself, plans it, and pictures it in his imagination. He envisages its outcome: what will it be like when he finishes it? Once he has imagined it with the precision and completeness he wants, he begins. Then, when he finishes, he inspects it, fearing that he may have slipped or forgotten something, made a mistake in it, or fallen short in its workmanship.
فَإِنْ رَأَى تَفْرِيطًا أَتَمَّ مَا بَقِيَ مِنْهُ وَأَصْلَحَ مَا فَسَدَ مِنْهُ .
Fa-ʾin raʾā tafrīṭan ʾatamma mā baqiya minhu wa-ʾaṣlaḥa mā fasada minhu.
“If he sees a shortcoming, he completes what remains and repairs what is defective.
فَعُمَّالُ اللَّهِ عَزَّ وَجَلَّ أَوْلَى بِذَلِكَ ، أَنْ يَتَثَبَّتُوا قَبْلَ أَعْمَالِهِمْ ، وَيُمَثِّلُوهَا فِي أَوْهَامِهِمْ : كَيْفَ تَكُونُ بَعْدَ فَرَاغِهِمْ مِنْهَا ، فَلَا فَرَاغَ لَهُمْ مِنْ جَمِيعِهَا إِلَّا عِنْدَ مَوْتِهِمْ .
Fa-ʿummālu Allāhi ʿazza wa-jalla ʾawlā bi-dhālika, ʾan yatathabbatū qabla ʾaʿmālihim, wa-yumaththilūhā fī ʾawhāmihim: Kayfa takūnu baʿda farāghihim minhā, fa-lā farāgha lahum min jamīʿihā ʾillā ʿinda mawtihim.
“Those who work for God, mighty and majestic, have still more reason to do this: to deliberate before their actions and picture them in their minds, considering what they will be like once they have finished them. Yet they will not be finished with all their work until they die.
وَكَذَلِكَ رُوِيَ عَنِ الْحَسَنِ أَنَّهُ قَالَ : مَا جَعَلَ اللَّهُ عَزَّ وَجَلَّ لِعَمَلِ الْمُؤْمِنِ أَجَلًا دُونَ الْمَوْتِ ، ثُمَّ قَرَأَ : وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ يَعْنِي الْمَوْتَ .
Wa-kadhālika ruwiya ʿani al-Ḥasani ʾannahu qāla: Mā jaʿala Allāhu ʿazza wa-jalla li-ʿamali al-muʾmini ʾajalan dūna al-mawti, thumma qaraʾa: Wa-uʿbud rabbaka ḥattā yaʾtiyaka al-yaqīnu yaʿnī al-mawta.
“It is likewise related that al-Ḥasan said, ‘God, mighty and majestic, has appointed no end to the believer’s work short of death.’ Then he recited, ‘Worship your Lord until certainty comes to you,’ meaning death.
وَقِيلَ لِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ : لَوْ تَفَرَّغْتَ لَنَا ! فَقَالَ : ذَهَبَ الْفَرَاغُ فَلَا فَرَاغَ إِلَّا عِنْدَ اللَّهِ عَزَّ وَجَلَّ .
Wa-qīla li-ʿUmara bni ʿAbdi al-ʿAzīzi: Law tafarraghta lanā! Fa-qāla: Dhahaba al-farāghu fa-lā farāgha ʾillā ʿinda Allāhi ʿazza wa-jalla.
“ʿUmar ibn ʿAbd al-ʿAzīz was told, ‘If only you would make some free time for us!’ He replied, ‘Free time is gone; there is no freedom from work except with God, mighty and majestic.’
وَكَذَلِكَ الْمُسْتَأْجَرُونَ مِنْ أَهْلِ الدُّنْيَا : إِنَّمَا فَرَاغُهُمْ مِنْ أَعْمَالِهِمْ إِذَا أَتَمُّوهَا ، وَإِنَّمَا يُحْكِمُونَهَا وَيَسْتَعْرِضُونَهَا بَعْدَ فَرَاغِهِمْ مِنْهَا قَبْلَ أَنْ يَعْرِضُوهَا عَلَى مَنِ اسْتَأْجَرَهُمْ ، لِتَكُونَ عَلَى مَا أَرَادَ وَأَحَبَّ ، وَكَذَلِكَ عُمَّالُ اللَّهِ جَلَّ وَعَزَّ يَتَثَبَّتُونَ فِي أَوَّلِ أَعْمَالِهِمْ ، وَيَعْتَرِضُونَهَا بَعْدَ فَرَاغِهِمْ مِنْهَا : كَيْفَ تَكُونُ إِذَا عُرِضَتْ عَلَى خَالِقِهِمْ ؟ هَلْ هِيَ كَمَا يَرْضَى بِهَا عَنْهُمْ ؟
Wa-kadhālika al-mustaʾjarūna min ʾahli al-dunyā: ʾInnamā farāghuhum min ʾaʿmālihim ʾidhā ʾatammūhā, wa-ʾinnamā yuḥkimūnahā wa-yastaʿriḍūnahā baʿda farāghihim minhā qabla ʾan yaʿriḍūhā ʿalā mani istaʾjarahum, li-takūna ʿalā mā ʾarāda wa-ʾaḥabba, wa-kadhālika ʿummālu Allāhi jalla wa-ʿazza yatathabbatūna fī ʾawwali ʾaʿmālihim, wa-yaʿtariḍūnahā baʿda farāghihim minhā: Kayfa takūnu ʾidhā ʿuriḍat ʿalā khāliqihim? Hal hiya ka-mā yarḍā bihā ʿanhum?
“Likewise, hired workers in this world finish their work only when they have completed it. They perfect it and inspect it after finishing, before presenting it to the person who hired them, so that it will be as he wished and wanted. In the same way, those who work for God, majestic and mighty, deliberate at the outset of their actions and inspect them after finishing: what will they be like when presented to their Creator? Are they such that He will be pleased with them on their account?
وَهَلْ أَتَمُّوهَا كَمَا أَمَرَهُمْ ؟
Wa-hal ʾatammūhā ka-mā ʾamarahum?
“And have they completed them as He commanded?
فَشَتَّانَ بَيْنَهُمَا : هَذَا مَخْلُوقٌ اسْتَأْجَرَ مَخْلُوقًا بِقَلِيلٍ فَانٍ مُكَدَّرٍ مَمْزُوجٍ بِالْغُمُومِ ، وَلَا يَخْلُو - إِنْ نَالَهُ - مِنْ هَمٍّ يَعْتَرِضُ ، أَوْ حُزْنٍ يَعْتَرِي ، أَوْ مُصِيبَةٍ فَاجِعَةٍ ، أَوْ سَقَمٍ نَازِلٍ ، أَوْ مَوْتٍ فَاجِئٍ ، وَفِيهِ الْحِسَابُ حَتَّى يُتَتَبَّعَ عَلَيْهِمْ جَمِيعُ مَا عَمِلُوا وَاكْتَسَبُوا ، فَيُحَاسَبُونَ عَلَيْهِ .
Fa-shattāna baynahumā: Hādhā makhlūqun istaʾjara makhlūqan bi-qalīlin fānin mukaddarin mamzūjin bi-al-ghumūmi, wa-lā yakhlū - ʾin nālahu - min hammin yaʿtariḍu, ʾaw ḥuznin yaʿtarī, ʾaw muṣībatin fājiʿatin, ʾaw saqamin nāzilin, ʾaw mawtin fājiʾin, wa-fīhi al-ḥisābu ḥattā yutatabbaʿa ʿalayhim jamīʿu mā ʿamilū wa-iktasabū, fa-yuḥāsabūna ʿalayhi.
“How far apart the two are! Here is a created being hiring another created being for a small, passing reward, clouded and mixed with anxieties. Even if the worker obtains it, he is not free of a worry that intrudes, a sorrow that overtakes him, a devastating calamity, an illness that strikes, or sudden death. And there is a reckoning for it: everything they have done and earned will be examined in detail, and they will be called to account for it.
Source page 74
وَالَّذِي عَمِلَ لَهُ الصَّادِقُونَ مَلِكٌ عَظِيمٌ وَعَدَهُمْ عَلَى أَعْمَالِهِمُ الْأَجْرَ الْكَبِيرَ ، الْبَاقِيَ الَّذِي لَا يَنْفَدُ ، وَلَا يَعْتَرِضُ فِيهِ غَمٌّ ، وَلَا يَعْتَرِي فِيهِ حُزْنٌ ، وَلَا يَحِلُّ بِالْعُمَّالِ فِيهِ سَقَمٌ ، وَلَا يُخْتَمُ عَيْشُهُمْ بِالْمَوْتِ ، وَلَا يُتَتَبَّعُ عَلَيْهِمْ فِيهِ بِالْحِسَابِ .
Wa-alladhī ʿamila lahu al-ṣādiqūna malikun ʿaẓīmun waʿadahum ʿalā ʾaʿmālihimu al-ʾajra al-kabīra, al-bāqiya alladhī lā yanfadu, wa-lā yaʿtariḍu fīhi ghammun, wa-lā yaʿtarī fīhi ḥuznun, wa-lā yaḥillu bi-al-ʿummāli fīhi saqamun, wa-lā yukhtamu ʿayshuhum bi-al-mawti, wa-lā yutatabbaʿu ʿalayhim fīhi bi-al-ḥisābi.
“But the One for whom the truthful have worked is a great King who has promised them, for their deeds, an immense, lasting reward that will never run out. No anxiety will intrude upon it, no sorrow will arise in it, and no illness will afflict those who worked for it. Their life will not end in death, nor will they be pursued over it with a reckoning.
فَعَجَبٌ ! كَيْفَ خَفَّ عَلَى الْعُمَّالِ لِلدُّنْيَا التَّثَبُّتُ قَبْلَ أَعْمَالِهِمْ ؟ وَالنَّظَرُ فِي أَعْمَالِهِمْ بَعْدَ الْفَرَاغِ مِنْهَا لِلْقَلِيلِ الْيَسِيرِ الْمُنَغَّصِ الْمُكَدَّرِ بِالْأَحْزَانِ وَالْأَسْقَامِ ! ثُمَّ يُخْتَمُ فَرَاغُهُمْ بِالْمَوْتِ ! ثُمَّ يَتَتَبَّعُ اللَّهُ عَلَيْهِمْ ذَلِكَ بِالْحِسَابِ مِنْ بَعْدِ الْمَوْتِ ، فِي يَوْمِ الشَّدَائِدِ وَالْأَهْوَالِ ! وَيُسْأَلُونَ عَنْ أَعْمَالِهِمْ : كَيْفَ كَانَ اكْتِسَابُهُمْ وَإِنْفَاقُهُمْ وَإِمْسَاكُهُمْ ؟ وَكَيْفَ كَانَتْ طَاعَتُهُمْ فِيهَا لِرَبِّهِمْ جَلَّ وَعَلَا ؟ .
Fa-ʿajabun! Kayfa khaffa ʿalā al-ʿummāli li-al-dunyā al-tathabbutu qabla ʾaʿmālihim? Wa-al-naẓaru fī ʾaʿmālihim baʿda al-farāghi minhā li-al-qalīli al-yasīri al-munaghghaṣi al-mukaddari bi-al-ʾaḥzāni wa-al-ʾasqāmi! Thumma yukhtamu farāghuhum bi-al-mawti! Thumma yatatabbaʿu Allāhu ʿalayhim dhālika bi-al-ḥisābi min baʿdi al-mawti, fī yawmi al-shadāʾidi wa-al-ʾahwāli! Wa-yusʾalūna ʿan ʾaʿmālihim: Kayfa kāna iktisābuhum wa-ʾinfāquhum wa-ʾimsākuhum? Wa-kayfa kānat ṭāʿatuhum fīhā li-rabbihim jalla wa-ʿalā?
“How astonishing that those who work for this world find it easy to deliberate before their work and inspect it afterward, for such a small, trifling reward, spoiled and clouded by sorrows and illnesses! Then their leisure ends in death! Then God pursues all of that with a reckoning after death, on the Day of Hardships and Terrors! They will be questioned about their actions: how did they earn, spend, and withhold? And how did they obey their Lord, majestic and exalted, in these things?
وَعَجَبٌ ! كَيْفَ لَا يَخِفُّ عَلَى الْمُؤْمِنِ التَّثَبُّتُ قَبْلَ فِعْلِهِ ؟ وَالنَّظَرُ فِيهِ بَعْدَ فَرَاغِهِ مِنْهُ لِلثَّوَابِ الْعَظِيمِ ، وَالنَّعِيمِ السَّلِيمِ ، وَالْعَيْشِ الْمُقِيمِ ، وَرِضَى الْمَلِكِ الْكَرِيمِ ، مِنْ غَيْرِ أَنْ يُنْقَصُوا مِنْ أَرْزَاقِهِمْ ، وَلَا آجَالِهِمْ ؛ وَلَا يَفُوتَهُمْ مَا قُدِّرَ لَهُمْ .
Wa-ʿajabun! Kayfa lā yakhiffu ʿalā al-muʾmini al-tathabbutu qabla fiʿlihi? Wa-al-naẓaru fīhi baʿda farāghihi minhu li-al-thawābi al-ʿaẓīmi, wa-al-naʿīmi al-salīmi, wa-al-ʿayshi al-muqīmi, wa-riḍā al-maliki al-karīmi, min ghayri ʾan yunqaṣū min ʾarzāqihim, wa-lā ʾājālihim; wa-lā yafūtahum mā quddira lahum.
“And how astonishing that the believer does not find it easy to deliberate before acting and inspect his action afterward, for an immense reward, untroubled bliss, lasting life, and the pleasure of the generous King, without any reduction in their provisions or lifespans, and without their missing anything decreed for them.
فَعَجَبٌ لِذَلِكَ ، ثُمَّ عَجَبٌ لَوْلَا مُتَابَعَةُ الْهَوَى ، وَنِسْيَانُ نَظَرِ الْمَلِكِ الْأَعْلَى ، وَقِلَّةُ التَّفَكُّرِ فِي يَوْمِ الْفَصْلِ وَالْجَزَاءِ .
Fa-ʿajabun li-dhālika, thumma ʿajabun lawlā mutābaʿatu al-hawā, wa-nisyānu naẓari al-maliki al-ʾaʿlā, wa-qillatu al-tafakkuri fī yawmi al-faṣli wa-al-jazāʾi.
“Astonishing indeed, and astonishing again, were it not for following desire, forgetting the gaze of the highest King, and giving so little thought to the Day of Judgment and Recompense.
فَبِالتَّحْذِيرِ مِنْ ذَلِكَ الْيَوْمِ ، خَتَمَ اللَّهُ عَزَّ وَجَلَّ كِتَابَهُ فِيمَا يُرْوَى عَنِ الْبَرَاءِ بْنِ عَازِبٍ أَنَّهُ قَالَ : آخِرُ آيَةٍ نَزَلَتْ مِنْ كِتَابِ اللَّهِ عَزَّ وَجَلَّ : وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ .
Fa-bi-al-taḥdhīri min dhālika al-yawmi, khatama Allāhu ʿazza wa-jalla kitābahu fī-mā yurwā ʿani al-Barāʾi bni ʿĀzibin ʾannahu qāla: ʾĀkhiru ʾāyatin nazalat min kitābi Allāhi ʿazza wa-jalla: Wa-ittaqū yawman turjaʿūna fīhi ʾilā Allāhi thumma tuwaffā kullu nafsin mā kasabat wa-hum lā yuẓlamūna.
“God, mighty and majestic, concluded His Book with a warning about that Day, according to what is related from al-Barāʾ ibn ʿĀzib, who said, ‘The last verse revealed from the Book of God, mighty and majestic, was: “Guard yourselves against a day when you will be returned to God. Then every soul will be repaid in full for what it has earned, and they will not be wronged.”’
Source page 75
وَإِنْ كَانُوا قَدِ اخْتَلَفُوا فِي آخِرِ آيَةٍ نَزَلَتْ آخِرَ الْقُرْآنِ فَإِنَّ هَذِهِ الْآيَةَ عِظَةٌ وَعِبْرَةٌ .
Wa-ʾin kānū qadi ikhtalafū fī ʾākhiri ʾāyatin nazalat ʾākhira al-qurʾāni fa-ʾinna hādhihi al-ʾāyata ʿiẓatun wa-ʿibratun.
“Although they have disagreed about which verse was the last to be revealed at the close of the Qur’an’s revelation, this verse contains admonition and a lesson.
وَقَالَ الْحَسَنُ لِثَابِتٍ فِي مَرْضَةٍ مَرِضَهَا : أَوْصِنِي ، فَقَالَ : أُوصِيكَ بِيَوْمٍ تُرْجَعُونَ فِيهِ إِلَى اللَّهِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ . قَالَ : فَقَالَ الْحَسَنُ : إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ ، آيَةٌ مِنْ كِتَابِ اللَّهِ جَلَّ وَعَزَّ ، كَأَنِّي مَا سَمِعْتُ بِهَا إِلَّا السَّاعَةَ . يَسْتَرْجِعُ عَلَى غَفْلَتِهِ وَنِسْيَانِهِ .
Wa-qāla al-Ḥasanu li-Thābitin fī marḍatin mariḍahā: ʾAwṣinī, fa-qāla: ʾŪṣīka bi-yawmin turjaʿūna fīhi ʾilā Allāhi thumma tuwaffā kullu nafsin mā kasabat wa-hum lā yuẓlamūna. Qāla: Fa-qāla al-Ḥasanu: ʾInnā li-llāhi wa-ʾinnā ʾilayhi rājiʿūna, ʾāyatun min kitābi Allāhi jalla wa-ʿazza, ka-ʾannī mā samiʿtu bihā ʾillā al-sāʿata. Yastarjiʿu ʿalā ghaflatihi wa-nisyānihi.
“During an illness, al-Ḥasan said to Thābit, ‘Advise me.’ He replied, ‘I counsel you to remember a day “when you will be returned to God. Then every soul will be repaid in full for what it has earned, and they will not be wronged.”’ He said: al-Ḥasan then said, ‘We belong to God, and to Him we return. A verse from the Book of God, majestic and mighty, as though I had never heard it until this moment!’ He invoked this declaration of returning to God in grief over his heedlessness and forgetfulness.
وَفِيمَا يُحْكَى عَنِ اللَّهِ عَزَّ وَجَلَّ ، أَنَّهُ قَالَ لِمُوسَى : « يَا مُوسَى صَرَّحَ الْكِتَابُ إِلَيْكَ بِمَا أَنْتَ صَائِرٌ إِلَيْهِ » فَكَيْفَ تَرْقُدُ الْعُيُونُ عَلَى هَذَا ؟ أَمْ كَيْفَ يَجِدُ قَوْمٌ لَذَاذَةَ الْعَيْشِ ، لَوْلَا التَّمَادِي فِي الْغَفْلَةِ ، وَالتَّتَابُعُ فِي الْقَسْوَةِ ؟ مِنْ دُونِ هَذَا يَجْزَعُ الصِّدِّيقُونَ ، فَقَدْ صَرَّحَ الْكِتَابُ بِمَا إِلَيْهِ الْمَصِيرُ ،
Wa-fī-mā yuḥkā ʿani Allāhi ʿazza wa-jalla, ʾannahu qāla li-Mūsā: «Yā Mūsā ṣarraḥa al-kitābu ʾilayka bi-mā ʾanta ṣāʾirun ʾilayhi» fa-kayfa tarqudu al-ʿuyūnu ʿalā hādhā? ʾAm kayfa yajidu qawmun ladhādhata al-ʿayshi, lawlā al-tamādī fī al-ghaflati, wa-al-tatābuʿu fī al-qaswati? Min dūni hādhā yajzaʿu al-ṣiddīqūna, fa-qad ṣarraḥa al-kitābu bi-mā ʾilayhi al-maṣīru,
“Among the sayings reported from God, mighty and majestic, is that He said to Moses, ‘Moses, Scripture has made plain to you what you are coming to.’ How, then, can eyes sleep in the face of this? How can people find sweetness in life, were it not for persisting in heedlessness and continuing in hardness of heart? Those most faithful to the truth are alarmed by less than this. Scripture has made plain the final destination:
فَقَالَ تَعَالَى : وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ . وَقَالَ تَعَالَى : فَوَ رَبِّكَ لَنَسْئَلَنَّهُمْ أَجْمَعِينَ . عَمَّا كَانُوا يَعْمَلُونَ .
Fa-qāla taʿālā: Wa-ittaqū yawman turjaʿūna fīhi ʾilā Allāhi. Wa-qāla taʿālā: Fa-wa-rabbika la-nasʾalannahum ʾajmaʿīna. ʿAmmā kānū yaʿmalūna.
“He said, exalted is He, ‘Guard yourselves against a day when you will be returned to God.’ And He said, exalted is He, ‘By your Lord, We will certainly question them all about what they used to do.’
Source page 76
فَقَدْ سَتَرَتِ الْغَفْلَةُ بَيْنَنَا وَبَيْنَ أَعْمَالِ الْآخِرَةِ ، وَصَلَّبَتِ الْقَسْوَةُ قُلُوبَنَا عَلَى وَعِيدِ اللَّهِ عَزَّ وَجَلَّ ، وَعَمَّى الرَّيْنُ بَصَائِرَنَا عَنْ ثَوَابِ اللَّهِ جَلَّ وَعَزَّ ، وَعِقَابِهِ وَأَمْرِهِ وَأَحْكَامِهِ ، وَذَلِكَ أَنَّا عَطَّلْنَا قُلُوبَنَا مِنْ فِكْرِ الْآخِرَةِ فَغَلَبَتْ عَلَيْهَا فِكْرَةُ الدُّنْيَا فَشَغَلَتْهَا ، فَنَسِينَا أَنْفُسَنَا ؛ لِأَنَّنَا نَسِينَا النَّظَرَ لَهَا .
Fa-qad satarati al-ghaflatu baynanā wa-bayna ʾaʿmāli al-ʾākhirati, wa-ṣallabati al-qaswatu qulūbanā ʿalā waʿīdi Allāhi ʿazza wa-jalla, wa-ʿammā al-raynu baṣāʾiranā ʿan thawābi Allāhi jalla wa-ʿazza, wa-ʿiqābihi wa-ʾamrihi wa-ʾaḥkāmihi, wa-dhālika ʾannā ʿaṭṭalnā qulūbanā min fikri al-ʾākhirati fa-ghalabat ʿalayhā fikratu al-dunyā fa-shaghalathā, fa-nasīnā ʾanfusanā; li-ʾannanā nasīnā al-naẓara lahā.
“Heedlessness has placed a veil between us and the deeds of the Hereafter. Hardness has made our hearts unresponsive to God’s warning, mighty and majestic, and the covering of sin has blinded our inward sight to God’s reward, majestic and mighty, and to His punishment, command, and judgments. This is because we have left our hearts empty of thought about the Hereafter, so thought of this world has taken them over and occupied them. We have forgotten ourselves because we have forgotten to consider our own good.
وَكَذَلِكَ قَالَ اللَّهُ عَزَّ وَجَلَّ : نَسُوا اللَّهَ فَأَنْسَاهُمْ أَنْفُسَهُمْ .
Wa-kadhālika qāla Allāhu ʿazza wa-jalla: Nasū Allāha fa-ʾansāhum ʾanfusahum.
“God, mighty and majestic, likewise said, ‘They forgot God, so He made them forget themselves.’
فَسَّرَهُ الْمُفَسِّرُونَ : أَنْسَاهُمُ النَّظَرَ لَهَا .
Fassarahu al-mufassirūna: ʾAnsāhumu al-naẓara lahā.
“The commentators explained this as: ‘He made them forget to consider their own good.’
فَأَوَّلُ الْبَلِيَّةِ : تَعْطِيلُ الْقُلُوبِ مِنْ فِكْرِ الْآخِرَةِ وَذِكْرِهَا ، وَعَنْ ذَلِكَ يَكُونُ السَّهْوُ ثُمَّ النِّسْيَانُ ثُمَّ الْغَفْلَةُ ثُمَّ التَّضْيِيعُ لِأَمْرِ اللَّهِ عَزَّ وَجَلَّ ، ثُمَّ مَوَارِيثُ السُّوءِ مِنَ الرَّيْنِ وَالْقَسْوَةِ اللَّذَيْنِ يَحْجُبَانِ عَنِ الْآخِرَةِ ، فَنَعُوذُ بِاللَّهِ مِنْ مَوَارِيثِ السُّوءِ عَلَى أَعْمَالِ السُّوءِ .
Fa-ʾawwalu al-baliyyati: Taʿṭīlu al-qulūbi min fikri al-ʾākhirati wa-dhikrihā, wa-ʿan dhālika yakūnu al-sahwu thumma al-nisyānu thumma al-ghaflatu thumma al-taḍyīʿu li-ʾamri Allāhi ʿazza wa-jalla, thumma mawārīthu al-sūʾi mina al-rayni wa-al-qaswati alladhayni yaḥjubāni ʿani al-ʾākhirati, fa-naʿūdhu bi-Allāhi min mawārīthi al-sūʾi ʿalā ʾaʿmāli al-sūʾi.
“The beginning of the affliction is leaving hearts empty of thought and remembrance of the Hereafter. From this come inattention, then forgetfulness, then heedlessness, then neglect of the command of God, mighty and majestic, then the evil consequences of sin’s covering and hardness of heart, which veil one from the Hereafter. We seek refuge in God from the evil consequences that follow evil deeds.
وَإِنَّمَا قَدَّمْتُ إِلَيْكَ هَذَا الْكَلَامَ قَبْلَ إِجَابَتِي إِيَّاكَ عَنْ سُؤَالِكَ عَنْ رِعَايَةِ الْأَعْمَالِ لِلَّهِ عَزَّ وَجَلَّ ، وَاخْتِلَافِ النَّاسِ فِي طَلَبِهَا عَلَى قَدْرِ ضَعْفِهِمْ وَقُوَّتِهِمْ ؛ لِيَنْفَسِحَ لِفَهْمِ الْإِجَابَةِ صَدْرُكَ ، وَلِيَرِقَّ وَيَخْشَعَ لِلْقِيَامِ بِالرِّعَايَةِ قَلْبُكَ ، وَلِيَبْعَثَكَ عَلَى التَّرْغِيبِ فِي طَلَبِهَا .
Wa-ʾinnamā qaddamtu ʾilayka hādhā al-kalāma qabla ʾijābatī ʾiyyāka ʿan suʾālika ʿan riʿāyati al-ʾaʿmāli li-llāhi ʿazza wa-jalla, wa-ikhtilāfi al-nāsi fī ṭalabihā ʿalā qadri ḍaʿfihim wa-quwwatihim; li-yanfasiḥa li-fahmi al-ʾijābati ṣadruka, wa-li-yariqqa wa-yakhshaʿa li-al-qiyāmi bi-al-riʿāyati qalbuka, wa-li-yabʿathaka ʿalā al-targhībi fī ṭalabihā.
“I have placed these words before you before answering your question about carefully observing one’s actions for God, mighty and majestic, and about how people differ in pursuing this according to their weakness and strength, so that your breast may open to understanding the answer, your heart may soften and become humble enough to undertake this observance, and you may be moved to encourage its pursuit.
وَإِنِّي أَرْجِعُ إِلَيْكَ بِجَوَابِ مَسْأَلَتِكَ عَنِ الرِّعَايَةِ لِحُقُوقِ اللَّهِ عَزَّ وَجَلَّ ، وَالْقِيَامِ بِهَا ، وَاخْتِلَافِ النَّاسِ فِي طَلَبِهَا عَلَى قَدْرِ ضَعْفِهِمْ وَقُوَّتِهِمْ ، لِتَنْظُرَ فِي أَيِّ حَالٍ أَنْتَ مِنْهَا ، فَتَعْمَلَ عَلَى حَسَبِ ذَلِكَ إِنْ شَاءَ اللَّهُ .
Wa-ʾinnī ʾarjiʿu ʾilayka bi-jawābi masʾalatika ʿani al-riʿāyati li-ḥuqūqi Allāhi ʿazza wa-jalla, wa-al-qiyāmi bihā, wa-ikhtilāfi al-nāsi fī ṭalabihā ʿalā qadri ḍaʿfihim wa-quwwatihim, li-tanẓura fī ʾayyi ḥālin ʾanta minhā, fa-taʿmala ʿalā ḥasabi dhālika ʾin shāʾa Allāhu.
“I now return to answer your question about observing what is due to God, mighty and majestic, fulfilling it, and how people differ in pursuing it according to their weakness and strength, so that you may consider where you stand among these conditions and act accordingly, God willing.”
Source page 78
بَابُ مَنَازِلِ التَّوَّابِينَ
Bābu manāzili al-tawwābīna
A chapter on the stages of those who repent
اعْلَمْ أَنَّ النَّاسَ مُخْتَلِفُونَ فِي ذَلِكَ عَلَى ثَلَاثِ مَنَازِلَ ، لَا رَابِعَ لَهَا :
Iʿlam ʾanna al-nāsa mukhtalifūna fī dhālika ʿalā thalāthi manāzila, lā rābiʿa lahā:
Know that people differ in this respect, occupying three stages, with no fourth:
فَمِنْهُمْ مَنْ نَشَأَ عَلَى الْخَيْرِ لَا صَبْوَةَ لَهُ إِلَّا الزَّلَّةَ عِنْدَ الشَّهْوَةِ ، كَالزَّلَّةِ الَّتِي لَمْ يَعْرَ مِنْ مِثْلِهَا النَّبِيُّونَ وَالصِّدِّيقُونَ ، ثُمَّ يَرْجِعُ إِلَى قَلْبٍ طَاهِرٍ لَمْ تَعْتَوِرْهُ الشَّهَوَاتُ ، وَلَمْ يَغْتَذِ اللَّذَّاتِ مِنَ الْحَرَامِ ، وَلَمْ تَعْتَقِبْهُ الذُّنُوبُ ، وَلَمْ يَعْلُ قَلْبَهُ الرَّيْنُ ، وَلَمْ تَغْلِبْ عَلَيْهِ الْقَسْوَةُ .
Fa-minhum man nashaʾa ʿalā al-khayri lā ṣabwata lahu ʾillā al-zallata ʿinda al-shahwati, ka-al-zallati allatī lam yaʿra min mithlihā al-nabiyyūna wa-al-ṣiddīqūna, thumma yarjiʿu ʾilā qalbin ṭāhirin lam taʿtawirhu al-shahawātu, wa-lam yaghtadhi al-ladhdhāti mina al-ḥarāmi, wa-lam taʿtaqibhu al-dhunūbu, wa-lam yaʿlu qalbahu al-raynu, wa-lam taghlib ʿalayhi al-qaswatu.
Among them is someone who has grown up in goodness, without youthful waywardness apart from a lapse when desire arises, like those lapses from which even prophets and the most truthful were not free. He then returns to a pure heart: desires have not repeatedly assailed it, it has not fed upon forbidden pleasures, and sins have not visited it one after another. Sin’s stain has not covered his heart, nor has hardness prevailed over it.
فَرِعَايَةُ حُقُوقِ اللَّهِ عَزَّ وَجَلَّ ، وَالْقِيَامُ بِهَا عَلَى هَذَا أَسْهَلُ ، وَالْمِحْنَةُ عَلَيْهِ أَخَفُّ ، وَدَوَاعِي النَّفْسِ لَهُ أَقَلُّ وَأَضْعَفُ ، لِأَنَّ قَلْبَهُ طَاهِرٌ ، وَاللَّهُ عَزَّ وَجَلَّ عَلَيْهِ مُقْبِلٌ ، وَلَهُ مُحِبٌّ وَمُتَوَلٍّ ، وَالْوَلِيُّ لَا يَخْذُلُ وَلِيَّهُ ، وَالْحَبِيبُ لَا يُسْلِمُ إِلَى الْهَلَكَةِ حَبِيبَهُ .
Fa-riʿāyatu ḥuqūqi Allāhi ʿazza wa-jalla, wa-al-qiyāmu bihā ʿalā hādhā ʾashalu, wa-al-miḥnatu ʿalayhi ʾakhaffu, wa-dawāʿī al-nafsi lahu ʾaqallu wa-ʾaḍʿafu, li-ʾanna qalbahu ṭāhirun, wa-Allāhu ʿazza wa-jalla ʿalayhi muqbilun, wa-lahu muḥibbun wa-mutawallin, wa-al-waliyyu lā yakhdhulu waliyyahu, wa-al-ḥabību lā yuslimu ʾilā al-halakati ḥabībahu.
Observing and fulfilling what is due to God, mighty and majestic, is easier for such a person. His trial is lighter, and the impulses of his lower self are fewer and weaker, because his heart is pure. God, mighty and majestic, turns toward him, loves him, and takes him into His care. A protector does not abandon the one he protects, and a beloved does not surrender the one he loves to destruction.
وَقَدْ جَاءَ فِي الْحَدِيثِ : « يَعْجَبُ رَبُّكَ لِلشَّابِّ لَيْسَتْ لَهُ صَبْوَةٌ » ، أَيْ يُسَرُّ بِهِ وَيَعْظُمُ قَدْرُهُ عِنْدَهُ ؛ لِأَنَّ الْعَجَبَ عَلَى وَجْهَيْنِ :
Wa-qad jāʾa fī al-ḥadīthi: «Yaʿjabu rabbuka li-al-shābbi laysat lahu ṣabwatun», ʾay yusarru bihi wa-yaʿẓumu qadruhu ʿindahu; li-ʾanna al-ʿajaba ʿalā wajhayni:
A report says, “Your Lord marvels at a young man who has no youthful waywardness.” That is, He is pleased with him, and his standing is great with Him. For marveling has two senses:
أَحَدُهُمَا : الْمَحَبَّةُ بِتَعْظِيمِ قَدْرِ الطَّاعَةِ ، وَالسَّخَطُ بِتَعْظِيمِ قَدْرِ الذَّنْبِ فِي الْجُرْأَةِ .
ʾAḥaduhumā: Al-maḥabbatu bi-taʿẓīmi qadri al-ṭāʿati, wa-al-sakhaṭu bi-taʿẓīmi qadri al-dhanbi fī al-jurʾati.
One is love that esteems an act of obedience highly, or displeasure that regards a sin as grave in its audacity.
وَالْوَجْهُ الثَّانِي : الِاسْتِكْثَارُ لِلشَّيْءِ ، وَإِنَّمَا يَعْجَبُ اسْتِكْثَارًا لِلشَّيْءِ الْجَاهِلُ الَّذِي لَمْ يَكُنْ يَعْرِفُ الشَّيْءَ ، فَلَمَّا رَآهُ اسْتَكْثَرَهُ وَتَعَجَّبَ مِنْهُ ، وَجَلَّ اللَّهُ جَلَّ جَلَالُهُ عَنْ هَذَا الْوَصْفِ وَإِنْ كَانَ قَدْ قَرَأَ بَعْضُ الْقُرَّاءِ : بَلْ عَجِبْتُ فَلَيْسَ هُوَ عَلَى الِاسْتِكْثَارِ لِمَا لَا يَعْلَمُ .
Wa-al-wajhu al-thānī: Al-istikthāru li-al-shayʾi, wa-ʾinnamā yaʿjabu istikthāran li-al-shayʾi al-jāhilu alladhī lam yakun yaʿrifu al-shayʾa, fa-lammā raʾāhu istaktharahu wa-taʿajjaba minhu, wa-jalla Allāhu jalla jalāluhu ʿan hādhā al-waṣfi wa-ʾin kāna qad qaraʾa baʿḍu al-qurrāʾi: Bal ʿajibtu fa-laysa huwa ʿalā al-istikthāri li-mā lā yaʿlamu.
The second sense is finding something unexpectedly great. Only an ignorant person who did not know a thing marvels in this way: when he sees it, he finds it great and is astonished by it. God, exalted is His majesty, is far above this description. Although some reciters have read, “Rather, I marvel,” this does not mean finding something great that He did not know.
Source page 79
وَمَعْنَى قَوْلِهِ : « يَعْجَبُ رَبُّكَ لِلشَّابِّ لَيْسَتْ لَهُ صَبْوَةٌ » : أَيْ أَنَّ اللَّهَ عَزَّ وَجَلَّ مُحِبٌّ لَهُ ، رَاضٍ عَنْهُ ، عَظِيمٌ قَدْرُهُ عِنْدَهُ .
Wa-maʿnā qawlihi: «Yaʿjabu rabbuka li-al-shābbi laysat lahu ṣabwatun»: ʾAy ʾanna Allāha ʿazza wa-jalla muḥibbun lahu, rāḍin ʿanhu, ʿaẓīmun qadruhu ʿindahu.
The meaning of his saying, “Your Lord marvels at a young man who has no youthful waywardness,” is that God, mighty and majestic, loves him and is pleased with him, and that his standing is great with Him.
وَرُوِيَ فِي بَعْضِ الْحَدِيثِ عَنْ شُرَيْحٍ : « أَنَّ لِلشَّابِّ النَّاشِئِ عَلَى عِبَادَةِ رَبِّهِ وَمَحَبَّتِهِ أَجْرَ سَبْعِينَ صِدِّيقًا » .
Wa-ruwiya fī baʿḍi al-ḥadīthi ʿan Shurayḥin: «ʾAnna li-al-shābbi al-nāshiʾi ʿalā ʿibādati rabbihi wa-maḥabbatihi ʾajra sabʿīna ṣiddīqan».
Among the reports related from Shurayḥ is: “A young man who grows up worshiping and loving his Lord has the reward of seventy of the most truthful.”
وَرَوَى مُعَاذُ بْنُ جَبَلٍ رَضِيَ اللَّهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، أَنَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ :
Wa-rawā Muʿādhu bnu Jabalin raḍiya Allāhu ʿanhu ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama, ʾanna Allāha ʿazza wa-jalla yaqūlu:
Muʿādh ibn Jabal, may God be pleased with him, related from the Prophet, may God bless him and grant him peace, that God, mighty and majestic, says:
« أَيُّهَا الشَّابُّ الْبَاذِلُ شَبَابَهُ لِي ، التَّارِكُ شَهْوَتَهُ مِنْ أَجْلِي ، أَنْتَ عِنْدِي كَبَعْضِ مَلَائِكَتِي » .
«ʾAyyuhā al-shābbu al-bādhilu shabābahu lī, al-tāriku shahwatahu min ʾajlī, ʾanta ʿindī ka-baʿḍi malāʾikatī».
“Young man who gives his youth to Me, who abandons his desire for My sake, you are with Me like some of My angels.”
Source page 80
فَمَنْ أَطْهَرُ مِنْ هَذَا قَلْبًا ؟ أَوْ مَنْ أَوْلَى بِالْمَعُونَةِ وَالتَّوْفِيقِ مِمَّنْ لَمْ يَرْكَبِ الذُّنُوبَ عِنْدَ بُلُوغِهِ ؟ وَنَشَأَ عَلَى طَاعَةِ رَبِّهِ وَعِبَادَتِهِ ، وَاعْتَادَ الْقِيَامَ بِحَقِّهِ ، وَرِعَايَةُ حُقُوقِ اللَّهِ عَزَّ وَجَلَّ عَلَيْهِ خَفِيفَةٌ لِطُولِ عَادَتِهِ لِلْقِيَامِ بِهَا ، وَتَرْكِهِ الرُّكُونَ إِلَى أَضْدَادِهَا ، قَلِيلٌ مُكَابَدَتُهُ وَمُجَاهَدَتُهُ ، طَوِيلٌ بِاللَّهِ عَزَّ وَجَلَّ شُغْلُهُ وَاشْتِغَالُهُ .
Fa-man ʾaṭharu min hādhā qalban? ʾAw man ʾawlā bi-al-maʿūnati wa-al-tawfīqi mimman lam yarkabi al-dhunūba ʿinda bulūghihi? Wa-nashaʾa ʿalā ṭāʿati rabbihi wa-ʿibādatihi, wa-iʿtāda al-qiyāma bi-ḥaqqihi, wa-riʿāyatu ḥuqūqi Allāhi ʿazza wa-jalla ʿalayhi khafīfatun li-ṭūli ʿādatihi li-al-qiyāmi bihā, wa-tarkihi al-rukūna ʾilā ʾaḍdādihā, qalīlun mukābadatuhu wa-mujāhadatuhu, ṭawīlun bi-Allāhi ʿazza wa-jalla shughluhu wa-ishtighāluhu.
Whose heart is purer than this person’s? Who has more claim to help and guidance than someone who did not plunge into sins upon reaching maturity, who grew up obeying and worshiping his Lord, and became accustomed to fulfilling what is due to Him? Observing what is due to God, mighty and majestic, is light for him because of his long habit of fulfilling it and his refusal to incline toward its opposites. His struggle and exertion are slight; his occupation and preoccupation with God, mighty and majestic, are prolonged.
وَآخَرُ تَائِبٌ مِنْ بَعْدِ صَبْوَتِهِ ، وَرَاجِعٌ إِلَى اللَّهِ سُبْحَانَهُ عَنْ جَهَالَتِهِ ، وَنَادِمٌ عَلَى مَا سَلَفَ مِنْ ذُنُوبِهِ فِي أَيَّامِهِ ، قَدْ أَعْطَاهُ الْعَزْمَ أَلَّا يَعُودَ إِلَى تَضْيِيعِ شَيْءٍ مِنْ فَرْضِهِ ، وَلَا مُعَاوَدَةِ شَيْءٍ مِمَّا سَلَفَ مِنْ ذُنُوبِهِ ، وَالنَّفْسُ مِنْهُ تُنَازِعُهُ إِلَى عَادَتِهَا ، لِتَرُدَّهُ بِرَغْبَتِهَا إِلَى لَذَّتِهَا ، وَهُوَ يَقْمَعُهَا وَيُجَاهِدُهَا ، وَيُخَوِّفُهَا عَوَاقِبَ مَا كَانَ مِنْهَا ،
Wa-ʾākharu tāʾibun min baʿdi ṣabwatihi, wa-rājiʿun ʾilā Allāhi subḥānahu ʿan jahālatihi, wa-nādimun ʿalā mā salafa min dhunūbihi fī ʾayyāmihi, qad ʾaʿṭāhu al-ʿazma ʾallā yaʿūda ʾilā taḍyīʿi shayʾin min farḍihi, wa-lā muʿāwadati shayʾin mimmā salafa min dhunūbihi, wa-al-nafsu minhu tunāziʿuhu ʾilā ʿādatihā, li-taruddahu bi-raghbatihā ʾilā ladhdhatihā, wa-huwa yaqmaʿuhā wa-yujāhiduhā, wa-yukhawwifuhā ʿawāqiba mā kāna minhā,
Another person repents after youthful waywardness, returns to God, glory be to Him, from his ignorance, and regrets the sins he committed in the days gone by. He has committed his resolve to Him never again to neglect any of His obligations or repeat any of his former sins. His lower self pulls him toward its old habit, seeking through its desire to bring him back to its pleasure. He suppresses it, struggles against it, and makes it fear the consequences of what it has done,
وَعَدُوُّهُ يُذَكِّرُهَا مَا فَاتَهَا ، وَيَدْعُوهَا إِلَى مَا تَرَكَتْ مِنْ شَهَوَاتِهَا ، وَهُوَ يُذَكِّرُهَا قَبِيحَ مَا كَانَ مِنْهَا ، وَيُعَظِّمُ مِنَّةَ اللَّهِ عَزَّ وَجَلَّ عَلَيْهَا بِنَقْلَتِهَا عَمَّا يَسْخَطُ بِهِ رَبُّهَا عَلَيْهَا ، فَمَا لَبِثَ إِلَّا قَلِيلًا - إِنْ صَدَقَ اللَّهَ عَزَّ وَجَلَّ فِي مُجَاهَدَتِهِ ، وَأَمْسَكَ نَفْسَهُ عَنِ الشَّهَوَاتِ الَّتِي تَنْقُضُ عَزْمَهُ - حَتَّى يُمِدَّهُ اللَّهُ عَزَّ وَجَلَّ بِمَعُونَتِهِ ،
Wa-ʿaduwwuhu yudhakkiruhā mā fātahā, wa-yadʿūhā ʾilā mā tarakat min shahawātihā, wa-huwa yudhakkiruhā qabīḥa mā kāna minhā, wa-yuʿaẓẓimu minnata Allāhi ʿazza wa-jalla ʿalayhā bi-naqlatihā ʿammā yaskhaṭu bihi rabbuhā ʿalayhā, fa-mā labitha ʾillā qalīlan - ʾin ṣadaqa Allāha ʿazza wa-jalla fī mujāhadatihi, wa-ʾamsaka nafsahu ʿani al-shahawāti allatī tanquḍu ʿazmahu - ḥattā yumiddahu Allāhu ʿazza wa-jalla bi-maʿūnatihi,
while his enemy reminds it of what it has missed and calls it back to the desires it abandoned. He, meanwhile, reminds it how ugly its deeds were and magnifies the favor of God, mighty and majestic, toward it, in moving it away from what makes its Lord displeased with it. Only a little time passes, if he is true to God, mighty and majestic, in his struggle and restrains himself from the desires that undo his resolve, before God, mighty and majestic, supports him with His help,
فَيُسَهِّلُ عَلَيْهِ سَبِيلَ الطَّاعَةِ كَمَا ضَمِنَ لِمَنْ أَنَابَ إِلَيْهِ ، فَقَالَ عَزَّ وَجَلَّ : وَالَّذِينَ اهْتَدَوْا زَادَهُمْ هُدًى وَآتَاهُمْ تَقْوَاهُمْ وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا .
Fa-yusahhilu ʿalayhi sabīla al-ṭāʿati ka-mā ḍamina li-man ʾanāba ʾilayhi, fa-qāla ʿazza wa-jalla: Wa-alladhīna ihtadaw zādahum hudan wa-ʾātāhum taqwāhum wa-alladhīna jāhadū fīnā la-nahdiyannahum subulanā.
making the path of obedience easy for him, as He has guaranteed to those who turn to Him. He said, mighty and majestic, “Those who have found guidance, He increases in guidance and grants them their God-consciousness”; “Those who strive for Us, We will certainly guide to Our ways.”
وَقَالَ عَزَّ وَجَلَّ : وَلَوْ أَنَّهُمْ فَعَلُوا مَا يُوعَظُونَ بِهِ لَكَانَ خَيْرًا لَهُمْ وَأَشَدَّ تَثْبِيتًا . وَإِذًا لَآتَيْنَاهُمْ مِنْ لَدُنَّا أَجْرًا عَظِيمًا . وَلَهَدَيْنَاهُمْ صِرَاطًا مُسْتَقِيمًا .
Wa-qāla ʿazza wa-jalla: Wa-law ʾannahum faʿalū mā yūʿaẓūna bihi la-kāna khayran lahum wa-ʾashadda tathbītan. Wa-ʾidhan la-ʾātaynāhum min ladunnā ʾajran ʿaẓīman. Wa-la-hadaynāhum ṣirāṭan mustaqīman.
He said, mighty and majestic, “Had they done what they were admonished to do, it would have been better for them and would have made them firmer. Then We would have given them an immense reward from Us, and We would have guided them to a straight path.”
Source page 81
فَوَعَدَهُمُ اللَّهُ تَبَارَكَ وَتَعَالَى أَنْ يَحْمِلَهُمْ عَلَى الطَّرِيقِ الْمُسْتَقِيمِ ، وَيُرِيَهُمُ الْحَقَّ جِهَارًا سَرْمَدًا ، لِأَنَّهُ كَرِيمٌ يَتَقَرَّبُ مِمَّنْ يَتَبَاعَدُ مِنْهُ ، فَكَيْفَ بِمَنْ يَتَقَرَّبُ إِلَيْهِ ؟ ! وَيَتَحَبَّبُ إِلَى مَنْ يَتَبَغَّضُ إِلَيْهِ ، فَكَيْفَ بِمَنْ يَتَحَبَّبُ إِلَيْهِ ؟ !
Fa-waʿadahumu Allāhu tabāraka wa-taʿālā ʾan yaḥmilahum ʿalā al-ṭarīqi al-mustaqīmi, wa-yuriyahumu al-ḥaqqa jihāran sarmadan, li-ʾannahu karīmun yataqarrabu mimman yatabāʿadu minhu, fa-kayfa bi-man yataqarrabu ʾilayhi?! Wa-yataḥabbabu ʾilā man yatabaghghaḍu ʾilayhi, fa-kayfa bi-man yataḥabbabu ʾilayhi?!
God, blessed and exalted, promised to carry them along the straight path and show them the truth openly and continually. For He is generous, drawing near to those who draw away from Him; how, then, will He treat those who draw near to Him? He shows love to those who make themselves hateful to Him; how, then, will He treat those who seek His love?
وَكَذَا رَوَى أَبُو هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، أَنَّهُ قَالَ : « يَقُولُ اللَّهُ عَزَّ وَجَلَّ : يَا بْنَ آدَمَ إِنْ تَقَرَّبْتَ إِلَيَّ فِتْرًا تَقَرَّبْتُ إِلَيْكَ شِبْرًا ، وَإِنْ تَقَرَّبْتَ إِلَيَّ شِبْرًا تَقَرَّبْتُ إِلَيْكَ ذِرَاعًا ، وَإِنْ تَقَرَّبْتَ إِلَيَّ ذِرَاعًا تَقَرَّبْتُ إِلَيْكَ بَاعًا ، وَإِنْ أَتَيْتَنِي سَعْيًا أَتَيْتُكَ هَرْوَلَةً » .
Wa-kadhā rawā ʾAbū Hurayrata ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama, ʾannahu qāla: «Yaqūlu Allāhu ʿazza wa-jalla: Yā bna ʾĀdama ʾin taqarrabta ʾilayya fitran taqarrabtu ʾilayka shibran, wa-ʾin taqarrabta ʾilayya shibran taqarrabtu ʾilayka dhirāʿan, wa-ʾin taqarrabta ʾilayya dhirāʿan taqarrabtu ʾilayka bāʿan, wa-ʾin ʾataytanī saʿyan ʾataytuka harwalatan».
Abū Hurayra likewise related from the Prophet, may God bless him and grant him peace, that he said, “God, mighty and majestic, says: ‘Child of Adam, if you draw near to Me by the span between thumb and forefinger, I draw near to you by a handspan. If you draw near to Me by a handspan, I draw near to you by a cubit. If you draw near to Me by a cubit, I draw near to you by an armspan. If you come to Me at a brisk pace, I come to you at a run.’”
وَإِنَّمَا هَذَا عَلَى حُسْنِ الْمَعُونَةِ ، وَسُرْعَةِ الْإِجَابَةِ وَالْهِدَايَةِ بِالسَّدَادِ وَالتَّوْفِيقِ ، وَالِاكْتِنَافِ بِالْعِصْمَةِ ، فَلَمْ يَلْبَثْ هَذَا التَّائِبُ إِلَّا يَسِيرًا حَتَّى يُقْبِلَ اللَّهُ عَزَّ وَجَلَّ عَلَيْهِ بِمَعُونَةٍ فَيَغْلِبَ لَهُ هَوَى نَفْسِهِ ، وَيُقَوِّيَ مِنْهُ ضَعْفَهُ ، وَيُمِيتَ مِنْهُ دَوَاعِيَ شَهَوَاتِهِ ، فَيَقْهَرَ الْعَقْلُ مِنْهُ الْهَوَى ، وَيَغْلِبَ الْعِلْمُ مِنْهُ الْجَهْلَ ، وَيَسْكُنَ قَلْبَهُ الْخَوْفُ وَالْهَمُّ وَيُوَاصِلَ فِيهِ الْأَحْزَانَ بَعْدَ طُولِ لَهْوِهِ ،
Wa-ʾinnamā hādhā ʿalā ḥusni al-maʿūnati, wa-surʿati al-ʾijābati wa-al-hidāyati bi-al-sadādi wa-al-tawfīqi, wa-al-iktināfi bi-al-ʿiṣmati, fa-lam yalbath hādhā al-tāʾibu ʾillā yasīran ḥattā yuqbila Allāhu ʿazza wa-jalla ʿalayhi bi-maʿūnatin fa-yaghliba lahu hawā nafsihi, wa-yuqawwiya minhu ḍaʿfahu, wa-yumīta minhu dawāʿiya shahawātihi, fa-yaqhara al-ʿaqlu minhu al-hawā, wa-yaghliba al-ʿilmu minhu al-jahla, wa-yaskuna qalbahu al-khawfu wa-al-hammu wa-yuwāṣila fīhi al-ʾaḥzāna baʿda ṭūli lahwihi,
This refers to generous help, a swift response and guidance through right judgment and enabling grace, and being surrounded with protection. Only a short time passes before God, mighty and majestic, turns to this repentant person with help, overcomes his lower self’s desire for him, strengthens what is weak in him, and extinguishes the impulses of his appetites. His reason then subdues desire, his knowledge overcomes ignorance, fear and concern dwell in his heart, and He makes sorrows follow one another within it after his long distraction,
وَاتِّصَالِ أَفْرَاحِهِ بِالدُّنْيَا .
Wa-ittiṣāli ʾafrāḥihi bi-al-dunyā.
and his unbroken rejoicing in this world.
كُلَّمَا ذَكَرَ مَا كَانَ مِنْهُ مِنْ ذُنُوبِهِ هَاجَ خَوْفُهُ ، وَغَلَبَ هَمُّهُ وَطَالَ حُزْنُهُ ؛ فَإِذَا غَفَلَ عَنِ الذِّكْرِ وَسَهَى عَنِ الْفِكْرِ ، نَازَعَتْهُ نَفْسُهُ فَمَالَ إِلَى بَعْضِ الزَّلَلِ ، الَّذِي لَمْ يَعْرَ مِنْ مِثْلِهِ الصَّالِحُونَ عِنْدَ غَفَلَاتِهِمْ وَسَهْوِهِمْ ، ثُمَّ يَرْجِعُ إِلَى اللَّهِ عَزَّ وَجَلَّ بِقَلْبٍ طَاهِرٍ مِنَ الرَّيْنِ وَالدَّنَسِ ، قَدْ فَطَمَهُ عَنْ عَادَتِهِ ، وَأَعْقَبَهُ بِالْخَوْفِ مِنَ الْأَمْنِ وَالْإِصْرَارِ ،
Kullamā dhakara mā kāna minhu min dhunūbihi hāja khawfuhu, wa-ghalaba hammuhu wa-ṭāla ḥuznuhu; fa-ʾidhā ghafala ʿani al-dhikri wa-sahā ʿani al-fikri, nāzaʿathu nafsuhu fa-māla ʾilā baʿḍi al-zalali, alladhī lam yaʿra min mithlihi al-ṣāliḥūna ʿinda ghafalātihim wa-sahwihim, thumma yarjiʿu ʾilā Allāhi ʿazza wa-jalla bi-qalbin ṭāhirin mina al-rayni wa-al-danasi, qad faṭamahu ʿan ʿādatihi, wa-ʾaʿqabahu bi-al-khawfi mina al-ʾamni wa-al-ʾiṣrāri,
Whenever he remembers the sins he committed, his fear is stirred, his concern prevails, and his sorrow endures. If he becomes heedless of remembrance and inattentive to reflection, his lower self pulls at him and he inclines toward one of those lapses from which the righteous were not free in their moments of heedlessness and inattention. Then he returns to God, mighty and majestic, with a heart free of sin’s stain and defilement. He has weaned it from its old habit and replaced its false security and persistence in sin with fear,
Source page 82
وَبِالرَّجَاءِ الصَّادِقِ مِنَ الْغِرَّةِ وَالتَّسْوِيفِ ، فَهُوَ مِنْ سَالِفِ ذُنُوبِهِ هَارِبٌ ، وَلِرَحْمَةِ رَبِّهِ عَزَّ وَجَلَّ بِهَرَبِهِ طَالِبٌ ، حَتَّى يَلْقَاهُ آمِنًا مِنْ عَذَابِهِ .
Wa-bi-al-rajāʾi al-ṣādiqi mina al-ghirrati wa-al-taswīfi, fa-huwa min sālifi dhunūbihi hāribun, wa-li-raḥmati rabbihi ʿazza wa-jalla bi-harabihi ṭālibun, ḥattā yalqāhu ʾāminan min ʿadhābihi.
and its self-deception and procrastination with true hope. He flees from his past sins and, through his flight, seeks the mercy of his Lord, mighty and majestic, until he meets Him safe from His punishment.
وَقَدْ جَاءَ فِي الْحَدِيثِ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : « إِنَّ الْعَبْدَ لَيُذْنِبُ الذَّنْبَ فَيُدْخِلُهُ ذَنْبُهُ الْجَنَّةَ » . قِيلَ : يَا رَسُولَ اللَّهِ ، وَكَيْفَ يُدْخِلُهُ ذَنْبُهُ الْجَنَّةَ ؟ قَالَ : « لَا يَزَالُ نُصْبَ عَيْنَيْهِ تَائِبًا مِنْهُ هَارِبًا مِنْهُ ، حَتَّى يُدْخِلَهُ الْجَنَّةَ » .
Wa-qad jāʾa fī al-ḥadīthi ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «ʾInna al-ʿabda la-yudhnibu al-dhanba fa-yudkhiluhu dhanbuhu al-jannata». Qīla: Yā rasūla Allāhi, wa-kayfa yudkhiluhu dhanbuhu al-jannata? Qāla: «Lā yazālu nuṣba ʿaynayhi tāʾiban minhu hāriban minhu, ḥattā yudkhilahu al-jannata».
A report from the Prophet, may God bless him and grant him peace, says, “A servant may commit a sin, and his sin will bring him into the Garden.” He was asked, “Messenger of God, how can his sin bring him into the Garden?” He replied, “It remains before his eyes while he repents of it and flees from it, until it brings him into the Garden.”
وَقِيلَ لِسَعِيدِ بْنِ جُبَيْرٍ : مَنْ أَعْبَدُ النَّاسِ ؟ قَالَ : رَجُلٌ أَصَابَ مِنَ الذُّنُوبِ فَإِذَا ذَكَرَهَا اجْتَهَدَ ، وَرُوِيَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، أَنَّهُ قَالَ : « خِيَارُكُمْ كُلُّ مُفَتَّنٍ تَوَّابٍ » .
Wa-qīla li-Saʿīdi bni Jubayrin: Man ʾaʿbadu al-nāsi? Qāla: Rajulun ʾaṣāba mina al-dhunūbi fa-ʾidhā dhakarahā ijtahada, wa-ruwiya ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama, ʾannahu qāla: «Khiyārukum kullu mufattanin tawwābin».
Saʿīd ibn Jubayr was asked, “Who is the most devoted worshiper?” He replied, “A man who has committed some sins and exerts himself whenever he remembers them.” It is related from the Prophet, may God bless him and grant him peace, that he said, “The best of you are all those who are repeatedly tried and repeatedly repent.”
يُخْبِرُكَ : أَنَّ خِيَارَ أُمَّتِهِ لَنْ يَعْرَوْا مِنَ الزَّلَلِ ، وَأَنَّ عِلْمَهُمْ بِاللَّهِ عَزَّ وَجَلَّ لَنْ يَدَعَهُمْ حَتَّى يَرْجِعُوا إِلَيْهِ بِالتَّوْبَةِ وَالْإِنَابَةِ .
Yukhbiruka: ʾAnna khiyāra ʾummatihi lan yaʿraw mina al-zalali, wa-ʾanna ʿilmahum bi-Allāhi ʿazza wa-jalla lan yadaʿahum ḥattā yarjiʿū ʾilayhi bi-al-tawbati wa-al-ʾinābati.
He tells you that the best of his community will not be free of lapses, and that their knowledge of God, mighty and majestic, will not leave them alone until they return to Him in repentance and devotion.
وَالثَّالِثُ : مُصِرٌّ عَلَى ذَنْبِهِ ، مُقِيمٌ عَلَى سَيِّئَاتِهِ ، يَغْلِبُهُ الْهَوَى وَضَعْفُ الْخَوْفِ ، مُقِرٌّ مَعَ ذَلِكَ بِأَنَّ لِلَّهِ عَزَّ وَجَلَّ مَعَادًا يَبْعَثُهُ فِيهِ وَهُوَ لَا يَتَغَشَّاهُ بِهِ ، وَمَقَامًا يُوقِفُهُ فِيهِ وَيَسْأَلُهُ عَمَّا كَانَ مِنْهُ ، وَثَوَابًا وَعِقَابًا يَصْرِفُهُ مِنْ بَعْدِ السُّؤَالِ إِلَى أَحَدِهِمَا ، ثُمَّ يَحِلُّ فِيهِ مُخَلَّدًا إِلَّا مَا شَاءَ اللَّهُ الْمَلِكُ الْكَرِيمُ مِنْ بَعْدِ التَّخْلِيدِ فِي الْعَذَابِ الْأَلِيمِ .
Wa-al-thālithu: Muṣirrun ʿalā dhanbihi, muqīmun ʿalā sayyiʾātihi, yaghlibuhu al-hawā wa-ḍaʿfu al-khawfi, muqirrun maʿa dhālika bi-ʾanna li-llāhi ʿazza wa-jalla maʿādan yabʿathuhu fīhi wa-huwa lā yataghashshāhu bihi, wa-maqāman yūqifuhu fīhi wa-yasʾaluhu ʿammā kāna minhu, wa-thawāban wa-ʿiqāban yaṣrifuhu min baʿdi al-suʾāli ʾilā ʾaḥadihimā, thumma yaḥillu fīhi mukhalladan ʾillā mā shāʾa Allāhu al-maliku al-karīmu min baʿdi al-takhlīdi fī al-ʿadhābi al-ʾalīmi.
The third persists in his sin and continues in his misdeeds, overcome by desire and weakness of fear. Even so, he acknowledges that God, mighty and majestic, has appointed a return at which He will raise him, though fear of it does not envelop him; a standing at which He will halt him and question him about what he has done; and reward and punishment, to one of which He will send him after the questioning. He will then dwell there forever, except for what God, the generous King, wills after the abiding in painful punishment.
Source page 83
فَهَذَا إِقْرَارٌ بِالْإِيمَانِ فِي قَلْبِهِ قَدْ زَايَلَ بِهِ الْجَحْدَ ، وَصَدَّقَ بِهِ الرَّبَّ عَزَّ وَجَلَّ ، وَالْقَلْبُ بِالشَّهَوَاتِ مَشْغُولٌ عَنِ الْفِكْرِ ، وَالرَّيْنُ لَهُ مَانِعٌ عَنِ الذِّكْرِ إِلَّا الْخَطْرَةَ تَهِيجُ مِنَ الْإِيمَانِ بِذِكْرِ الْمَعَادِ ، ثُمَّ لَا تَجِدُ مَوْضِعًا تَسْتَقِرُّ فِيهِ ، لِمَا غَلَبَ عَلَى قَلْبِهِ مِنَ الْقَسْوَةِ ، وَتَتَابَعَ فِيهِ مِنَ الْغَفْلَةِ ، فَقَلْبُهُ هَائِجٌ بِاشْتِغَالِ الدُّنْيَا لَا يَلْزَمُهُ ذِكْرُ التَّخْوِيفِ ،
Fa-hādhā ʾiqrārun bi-al-ʾīmāni fī qalbihi qad zāyala bihi al-jaḥda, wa-ṣaddaqa bihi al-rabba ʿazza wa-jalla, wa-al-qalbu bi-al-shahawāti mashghūlun ʿani al-fikri, wa-al-raynu lahu māniʿun ʿani al-dhikri ʾillā al-khaṭrata tahīju mina al-ʾīmāni bi-dhikri al-maʿādi, thumma lā tajidu mawḍiʿan tastaqirru fīhi, li-mā ghalaba ʿalā qalbihi mina al-qaswati, wa-tatābaʿa fīhi mina al-ghaflati, fa-qalbuhu hāʾijun bi-ishtighāli al-dunyā lā yalzamuhu dhikru al-takhwīfi,
This is an acknowledgment of faith in his heart, through which he has left denial behind and affirmed the truth of his Lord, mighty and majestic. Yet his heart is occupied with appetites rather than reflection, and sin’s stain prevents remembrance, apart from a passing thought stirred by faith when the final return is remembered. That thought then finds no place to settle because of the hardness that has overcome his heart and the heedlessness that has continued within it. His heart is agitated by worldly preoccupation; remembrance of the warnings does not stay with it,
وَلَا يَتَفَرَّغُ لِلْفِكْرِ ، وَلَا يَجِدُ حَلَاوَةَ الذِّكْرِ . وَكَيْفَ يَكُونُ لِلذِّكْرِ فِيهِ مُسْتَقَرٌّ ، وَالْأَشْغَالُ تُنَازِعُهُ وَالْغَفَلَاتُ تَغْلِبُ عَلَيْهِ ؟
Wa-lā yatafarraghu li-al-fikri, wa-lā yajidu ḥalāwata al-dhikri. Wa-kayfa yakūnu li-al-dhikri fīhi mustaqarrun, wa-al-ʾashghālu tunāziʿuhu wa-al-ghafalātu taghlibu ʿalayhi?
it does not make room for reflection, and it finds no sweetness in remembrance. How could remembrance have a settled place in it when preoccupations pull it in different directions and spells of heedlessness overcome it?
فَهَذَا مُحْتَاجٌ إِلَى مَا يَحُلُّ بِهِ عُقُودَ الْإِصْرَارِ مِنْ قَلْبِهِ ، فَيَتُوبَ إِلَى رَبِّهِ مِنْ ذَنْبِهِ ، فَيَلْحَقَ بِصَاحِبَيْهِ اللَّذَيْنِ مِنْ قَبْلِهِ : النَّاشِئِ عَلَى غَيْرِ صَبْوَةٍ ، وَالْمُنِيبِ بِالتَّوْبَةِ إِلَى خَالِقِهِ تَعَالَى .
Fa-hādhā muḥtājun ʾilā mā yaḥullu bihi ʿuqūda al-ʾiṣrāri min qalbihi, fa-yatūba ʾilā rabbihi min dhanbihi, fa-yalḥaqa bi-ṣāḥibayhi alladhayni min qablihi: Al-nāshiʾi ʿalā ghayri ṣabwatin, wa-al-munībi bi-al-tawbati ʾilā khāliqihi taʿālā.
This person needs something to untie the knots of persistence in sin within his heart, so that he may repent to his Lord of his sin and join the two companions who preceded him: the one who grew up without youthful waywardness, and the one who returns in repentance to his Creator, exalted is He.
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بَابُ مَا يَبْعَثُ الْعَبْدَ عَلَى التَّوْبَةِ وَتَرْكِ الْإِصْرَارِ
Bābu mā yabʿathu al-ʿabda ʿalā al-tawbati wa-tarki al-ʾiṣrāri
A chapter on what moves the servant to repent and stop persisting in sin
قُلْتُ : فَمَا الَّذِي يَبْعَثُهُ عَلَى التَّوْبَةِ وَتَرْكِ الْإِصْرَارِ ؟
Qultu: Fa-mā alladhī yabʿathuhu ʿalā al-tawbati wa-tarki al-ʾiṣrāri?
I asked, “What, then, moves him to repent and stop persisting in sin?”
قَالَ : الَّذِي يَحُلُّ بِهِ إِصْرَارَ قَلْبِهِ ، وَيَتَحَوَّلُ بِهِ عَنْ خَطَايَاهُ وَذُنُوبِهِ : الْخَوْفُ وَالرَّجَاءُ لِرَبِّهِ ؛ لِأَنَّ اللَّهَ عَزَّ وَجَلَّ نَهَاهُ عَمَّا يَهْوَى قَلْبُهُ وَتَشْتَهِيهِ نَفْسُهُ ، فَجَعَلَهُ اللَّهُ عَزَّ وَجَلَّ لِلطَّبْعِ مُوَافِقًا خَفِيفًا وَفِي الْمُبَاشَرَةِ لَذِيذًا .
Qāla: Alladhī yaḥullu bihi ʾiṣrāra qalbihi, wa-yataḥawwalu bihi ʿan khaṭāyāhu wa-dhunūbihi: Al-khawfu wa-al-rajāʾu li-rabbihi; li-ʾanna Allāha ʿazza wa-jalla nahāhu ʿammā yahwā qalbuhu wa-tashtahīhi nafsuhu, fa-jaʿalahu Allāhu ʿazza wa-jalla li-al-ṭabʿi muwāfiqan khafīfan wa-fī al-mubāsharati ladhīdhan.
He replied, “What loosens his heart’s persistence and turns him away from his offenses and sins is fear of his Lord and hope in Him. For God, mighty and majestic, has forbidden him what his heart desires and his lower self craves; God, mighty and majestic, has made it agreeable and easy for his nature, and pleasurable to engage in.
وَكَذَا رُوِيَ عَنِ الْمُصْطَفَى صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ : « حُفَّتِ النَّارُ بِالشَّهَوَاتِ » فَأَخْبَرَ أَنَّ الْعَمَلَ الَّذِي يَدْخُلُ بِهِ عَامِلُهُ النَّارَ شَهِيٌّ فِي النُّفُوسِ .
Wa-kadhā ruwiya ʿani al-muṣṭafā ṣallā Allāhu ʿalayhi wa-sallama ʾannahu qāla: «Ḥuffati al-nāru bi-al-shahawāti» fa-ʾakhbara ʾanna al-ʿamala alladhī yadkhulu bihi ʿāmiluhu al-nāra shahiyyun fī al-nufūsi.
“It is likewise related from the Chosen One, may God bless him and grant him peace, that he said, ‘The Fire is surrounded by desires.’ He thus explained that the action through which its doer enters the Fire is something the self finds desirable.
وَقَالَ ابْنُ مَسْعُودٍ رَحِمَهُ اللَّهُ فِي هَذَا الْحَدِيثِ : وَمَنِ اطَّلَعَ الْحِجَابَ وَاقَعَ مَا وَرَاءَهُ . أَيْ مَنْ عَمِلَ بِالشَّهَوَاتِ الْمُحَرَّمَاتِ وَاقَعَ النَّارَ ، وَمَنْ لَمْ يَطَّلِعِ الْحِجَابَ كَانَ بَيْنَهُ وَبَيْنَ النَّارِ حَاجِزٌ وَسَاتِرٌ فَلَمْ يَدْخُلْهُ ، وَمَنْ لَمْ يَطَّلِعْ حِجَابَ النَّارِ فَمَأْوَاهُ الْجَنَّةُ بِرَحْمَةِ اللَّهِ عَزَّ وَجَلَّ .
Wa-qāla Ibnu Masʿūdin raḥimahu Allāhu fī hādhā al-ḥadīthi: Wa-mani iṭṭalaʿa al-ḥijāba wāqaʿa mā warāʾahu. ʾAy man ʿamila bi-al-shahawāti al-muḥarramāti wāqaʿa al-nāra, wa-man lam yaṭṭaliʿi al-ḥijāba kāna baynahu wa-bayna al-nāri ḥājizun wa-sātirun fa-lam yadkhulhu, wa-man lam yaṭṭaliʿ ḥijāba al-nāri fa-maʾwāhu al-jannatu bi-raḥmati Allāhi ʿazza wa-jalla.
“Ibn Masʿūd, may God have mercy on him, said about this report, ‘Whoever crosses the screen encounters what lies beyond it.’ That is, whoever acts upon forbidden desires encounters the Fire. Whoever does not cross the screen has a barrier and a covering between himself and the Fire and does not enter it. Whoever does not cross the screen of the Fire will have the Garden as his refuge, through the mercy of God, mighty and majestic.
وَكَذَلِكَ يَقُولُ اللَّهُ عَزَّ وَجَلَّ : وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى . فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَى .
Wa-kadhālika yaqūlu Allāhu ʿazza wa-jalla: Wa-ʾammā man khāfa maqāma rabbihi wa-nahā al-nafsa ʿani al-hawā. Fa-ʾinna al-jannata hiya al-maʾwā.
“God, mighty and majestic, likewise says, ‘As for the one who feared standing before his Lord and restrained the self from desire, the Garden will be the refuge.’
Source page 85
وَمِنْ ذَلِكَ قَوْلُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : « إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى خَلَقَ النَّارَ ، فَقَالَ لِجِبْرِيلَ :
Wa-min dhālika qawlu al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «ʾInna Allāha tabāraka wa-taʿālā khalaqa al-nāra, fa-qāla li-Jibrīla:
“Another example is the saying of the Prophet, may God bless him and grant him peace: ‘God, blessed and exalted, created the Fire and said to Gabriel:
اذْهَبْ فَانْظُرْ إِلَيْهَا . فَذَهَبَ فَنَظَرَ إِلَيْهَا ، فَقَالَ : وَعِزَّتِكَ لَا يَسْمَعُ بِهَا أَحَدٌ فَيَدْخُلَهَا . فَحَفَّهَا بِالشَّهَوَاتِ ، ثُمَّ قَالَ : اذْهَبْ فَانْظُرْ إِلَيْهَا . فَذَهَبَ فَنَظَرَ إِلَيْهَا ، فَقَالَ : وَعِزَّتِكَ لَقَدْ خَشِيتُ أَلَّا يَبْقَى أَحَدٌ إِلَّا دَخَلَهَا . وَخَلَقَ الْجَنَّةَ فَقَالَ لِجِبْرِيلَ : اذْهَبْ فَانْظُرْ إِلَيْهَا . فَذَهَبَ فَنَظَرَ إِلَيْهَا ، فَقَالَ : وَعِزَّتِكَ لَا يَسْمَعُ بِهَا أَحَدٌ إِلَّا دَخَلَهَا .
Idhhab fa-unẓur ʾilayhā. Fa-dhahaba fa-naẓara ʾilayhā, fa-qāla: Wa-ʿizzatika lā yasmaʿu bihā ʾaḥadun fa-yadkhulahā. Fa-ḥaffahā bi-al-shahawāti, thumma qāla: Idhhab fa-unẓur ʾilayhā. Fa-dhahaba fa-naẓara ʾilayhā, fa-qāla: Wa-ʿizzatika la-qad khashītu ʾallā yabqā ʾaḥadun ʾillā dakhalahā. Wa-khalaqa al-jannata fa-qāla li-Jibrīla: Idhhab fa-unẓur ʾilayhā. Fa-dhahaba fa-naẓara ʾilayhā, fa-qāla: Wa-ʿizzatika lā yasmaʿu bihā ʾaḥadun ʾillā dakhalahā.
“‘“Go and look at it.” He went and looked at it, then said, “By Your might, no one will hear of it and then enter it.” He surrounded it with desires, then said, “Go and look at it.” He went and looked at it, then said, “By Your might, I fear that no one will remain who does not enter it.” He created the Garden and said to Gabriel, “Go and look at it.” He went and looked at it, then said, “By Your might, no one will hear of it without entering it.”
فَحَفَّهَا بِالْمَكَارِهِ ، ثُمَّ قَالَ : اذْهَبْ فَانْظُرْ إِلَيْهَا .
Fa-ḥaffahā bi-al-makārihi, thumma qāla: Idhhab fa-unẓur ʾilayhā.
“‘He surrounded it with hardships, then said, “Go and look at it.”
فَذَهَبَ فَنَظَرَ إِلَيْهَا ، فَقَالَ : وَعِزَّتِكَ لَقَدْ خَشِيتُ أَلَّا يَدْخُلَهَا أَحَدٌ » .
Fa-dhahaba fa-naẓara ʾilayhā, fa-qāla: Wa-ʿizzatika la-qad khashītu ʾallā yadkhulahā ʾaḥadun».
“‘He went and looked at it, then said, “By Your might, I fear that no one will enter it.”’
فَمَنْ تَرَكَ مَا يَهْوَى قَلْبُهُ وَتَشْتَهِيهِ نَفْسُهُ مِمَّا كَرِهَ رَبُّهُ جَلَّ وَعَزَّ ، فَقَدِ احْتَجَبَ عَنِ النَّارِ وَاسْتَوْجَبَ الْحُلُولَ فِي جِوَارِ اللَّهِ .
Fa-man taraka mā yahwā qalbuhu wa-tashtahīhi nafsuhu mimmā kariha rabbuhu jalla wa-ʿazza, fa-qadi iḥtajaba ʿani al-nāri wa-istawjaba al-ḥulūla fī jiwāri Allāhi.
“Whoever abandons what his heart desires and his lower self craves, among the things his Lord, majestic and mighty, dislikes, has placed a screen between himself and the Fire and earned the right to dwell in God’s company.
وَالْأَعْمَالُ الَّتِي أَمَرَ اللَّهُ عَزَّ وَجَلَّ بِهَا وَنَدَبَ إِلَيْهَا أَكْثَرُهَا مُمِلٌّ لِلْقَلْبِ ، مُتْعِبٌ لِلْجَوَارِحِ ، أَوْ مُشْغِلٌ عَنْ أَضْدَادِهِ مِنَ اللَّذَّاتِ ؛ وَذَلِكَ كَرِيهٌ فِي الطَّبْعِ ثَقِيلٌ عَلَى النَّفْسِ .
Wa-al-ʾaʿmālu allatī ʾamara Allāhu ʿazza wa-jalla bihā wa-nadaba ʾilayhā ʾaktharuhā mumillun li-al-qalbi, mutʿibun li-al-jawāriḥi, ʾaw mushghilun ʿan ʾaḍdādihi mina al-ladhdhāti; wa-dhālika karīhun fī al-ṭabʿi thaqīlun ʿalā al-nafsi.
“Most of the actions God, mighty and majestic, has commanded and encouraged are wearying to the heart, tiring to the limbs, or keep one occupied away from the pleasures that oppose them. This is disagreeable to one’s nature and burdensome to the self.
وَكَذَلِكَ يَقُولُ اللَّهُ جَلَّ وَعَزَّ : وَعَسَى أَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ وَعَسَى أَنْ تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَكُمْ .
Wa-kadhālika yaqūlu Allāhu jalla wa-ʿazza: Wa-ʿasā ʾan takrahū shayʾan wa-huwa khayrun lakum wa-ʿasā ʾan tuḥibbū shayʾan wa-huwa sharrun lakum.
“God, majestic and mighty, likewise says, ‘You may dislike something that is good for you, and you may love something that is bad for you.’
Source page 86
وَقَالَ عَزَّ وَجَلَّ : فَعَسَى أَنْ تَكْرَهُوا شَيْئًا وَيَجْعَلَ اللَّهُ فِيهِ خَيْرًا كَثِيرًا .
Wa-qāla ʿazza wa-jalla: Fa-ʿasā ʾan takrahū shayʾan wa-yajʿala Allāhu fīhi khayran kathīran.
“He said, mighty and majestic, ‘You may dislike something in which God places much good.’
قَالَ الصَّادِقُ الْمَصْدُوقُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : « حُفَّتِ الْجَنَّةُ بِالْمَكَارِهِ » .
Qāla al-ṣādiqu al-maṣdūqu ṣallā Allāhu ʿalayhi wa-sallama: «Ḥuffati al-jannatu bi-al-makārihi».
“The truthful one, whose truthfulness is confirmed, may God bless him and grant him peace, said, ‘The Garden is surrounded by hardships.’
فَأَخْبَرَ أَنَّ الْحِجَابَ الَّذِي حُفَّتْ بِهِ الْجَنَّةُ : هُوَ الْفِعْلُ الَّذِي هُوَ كَرِيهٌ فِي النَّفْسِ ، ثُمَّ أَخْبَرَ أَنَّهُ مَنْ حَمَلَ نَفْسَهُ عَلَى ذَلِكَ الْمَكْرُوهِ ، حَتَّى يُؤَدِّيَ حُقُوقَ اللَّهِ عَزَّ وَجَلَّ عَلَيْهِ ؛ دَخَلَ الْجَنَّةَ بِرَحْمَةِ اللَّهِ جَلَّ وَعَزَّ .
Fa-ʾakhbara ʾanna al-ḥijāba alladhī ḥuffat bihi al-jannatu: Huwa al-fiʿlu alladhī huwa karīhun fī al-nafsi, thumma ʾakhbara ʾannahu man ḥamala nafsahu ʿalā dhālika al-makrūhi, ḥattā yuʾaddiya ḥuqūqa Allāhi ʿazza wa-jalla ʿalayhi; dakhala al-jannata bi-raḥmati Allāhi jalla wa-ʿazza.
“He explained that the screen surrounding the Garden is the action the self finds disagreeable. He then explained that whoever makes himself undertake that disagreeable action until he fulfills what he owes to God, mighty and majestic, enters the Garden through the mercy of God, majestic and mighty.
وَقَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ : وَمَنِ اطَّلَعَ الْحِجَابَ وَاقَعَ مَا وَرَاءَهُ . أَيْ : مَنْ يَحْمِلُ الْمَكَارِهَ فِي طَاعَةِ اللَّهِ عَزَّ وَجَلَّ وَاقَعَ الْجَنَّةَ ، أَيْ : دَخَلَهَا .
Wa-qāla ʿAbdu Allāhi bnu Masʿūdin: Wa-mani iṭṭalaʿa al-ḥijāba wāqaʿa mā warāʾahu. ʾAy: Man yaḥmilu al-makāriha fī ṭāʿati Allāhi ʿazza wa-jalla wāqaʿa al-jannata, ʾay: Dakhalahā.
“ʿAbd Allāh ibn Masʿūd said, ‘Whoever crosses the screen encounters what lies beyond it.’ That is, whoever bears hardships in obedience to God, mighty and majestic, encounters the Garden, meaning that he enters it.
وَاللَّهُ الْعَلِيمُ الْكَرِيمُ أَعْلَمُ بِخَلْقِهِ وَبِمَا يُصْلِحُهُمْ ، فَعَلِمَ مِنْ هَذَا الْعَبْدِ مِنْ قَبْلِ أَنْ يَخْلُقَهُ أَنَّهُ إِذَا طَبَعَهُ عَلَى حُبِّ مَا وَافَقَهُ وَبُغْضِ مَا خَالَفَهُ ، ثُمَّ عَلِمَ مَا يُوَافِقُهُ مِمَّا يُخَالِفُهُ ، فَهَاجَتْ لِذَلِكَ شَهَوَاتُهُ ، وَنَازَعَتْهُ إِلَى ذَلِكَ نَفْسُهُ ، وَلَا سِيَّمَا مَنْ خَاضَ فِي اسْتِعْمَالِ الشَّهَوَاتِ عُمْرَهُ ، لَنْ يَدَعَ مَا تَشْتَهِي نَفْسُهُ إِلَّا أَنْ يَخْلُقَ لَهُ عَذَابًا أَلِيمًا ،
Wa-Allāhu al-ʿalīmu al-karīmu ʾaʿlamu bi-khalqihi wa-bi-mā yuṣliḥuhum, fa-ʿalima min hādhā al-ʿabdi min qabli ʾan yakhluqahu ʾannahu ʾidhā ṭabaʿahu ʿalā ḥubbi mā wāfaqahu wa-bughḍi mā khālafahu, thumma ʿalima mā yuwāfiquhu mimmā yukhālifuhu, fa-hājat li-dhālika shahawātuhu, wa-nāzaʿathu ʾilā dhālika nafsuhu, wa-lā siyyamā man khāḍa fī istiʿmāli al-shahawāti ʿumrahu, lan yadaʿa mā tashtahī nafsuhu ʾillā ʾan yakhluqa lahu ʿadhāban ʾalīman,
“God, the all-knowing and generous, knows His creation best, and what will set them right. Before creating this servant, He knew that once He had fashioned him to love what suits him and hate what opposes him, and the servant had learned what suits him as distinct from what opposes him, his appetites would be stirred and his lower self would pull him toward those things. Especially if he had spent his life immersed in indulging his desires, he would not abandon what his self craved unless God created a painful punishment for him,
ثُمَّ يَتَهَدَّدَهُ بِهِ ، وَلَنْ يَتَحَمَّلَ مَا يَكْرَهُ إِلَّا أَنْ يَخْلُقَ لَهُ نَعِيمًا مُقِيمًا ، ثُمَّ يُرَجِّيَهُ ذَلِكَ النَّعِيمَ وَيَعِدَهُ إِيَّاهُ ، فَخَلَقَهُمَا جَمِيعًا لِعِلْمِهِ بِخَلْقِهِ ، وَمَا أَرَادَ مِنْ كَرَامَةِ أَوْلِيَائِهِ وَهَوَانِ أَعْدَائِهِ ، وَعَلِمَ أَنَّ هَذَا الْعَبْدَ الضَّعِيفَ الْجَاهِلَ إِذَا غُيِّبَ عَنْهُ الثَّوَابُ وَالْعِقَابُ ، وَصَارَا مَذْكُورَيْنِ فِي الْخَبَرِ لَا بِالْعِيَانِ ، لَمْ يَسْمَحْ قَلْبُهُ بِتَرْكِ الشَّهَوَاتِ وَتَحَمُّلِ الْمَكَارِهِ ،
Thumma yatahaddadahu bihi, wa-lan yataḥammala mā yakrahu ʾillā ʾan yakhluqa lahu naʿīman muqīman, thumma yurajjiyahu dhālika al-naʿīma wa-yaʿidahu ʾiyyāhu, fa-khalaqahumā jamīʿan li-ʿilmihi bi-khalqihi, wa-mā ʾarāda min karāmati ʾawliyāʾihi wa-hawāni ʾaʿdāʾihi, wa-ʿalima ʾanna hādhā al-ʿabda al-ḍaʿīfa al-jāhila ʾidhā ghuyyiba ʿanhu al-thawābu wa-al-ʿiqābu, wa-ṣārā madhkūrayni fī al-khabari lā bi-al-ʿiyāni, lam yasmaḥ qalbuhu bi-tarki al-shahawāti wa-taḥammuli al-makārihi,
“and then threatened him with it. Nor would he endure what he disliked unless God created lasting bliss for him, then gave him hope of that bliss and promised it to him. He created both because He knew His creation, and because of the honor He intended for His friends and the humiliation He intended for His enemies. He knew that, when reward and punishment were hidden from this weak, ignorant servant and were known through reports rather than direct sight, his heart would not willingly relinquish desires and endure hardships,
إِلَّا بِتَخَوُّفٍ لِمَا خَوَّفَ وَرَجَاءٍ لِمَا رَجَّى ، فَخَوَّفَ عِبَادَهُ وَتَهَدَّدَهُمْ ، وَرَجَّاهُمْ وَوَعَدَهُمْ ، لِيُخَوِّفُوا أَنْفُسَهُمْ وَيُرَجُّوهَا ، فَيَخَافُوهُ وَيَرْجُوهُ .
ʾIllā bi-takhawwufin li-mā khawwafa wa-rajāʾin li-mā rajjā, fa-khawwafa ʿibādahu wa-tahaddadahum, wa-rajjāhum wa-waʿadahum, li-yukhawwifū ʾanfusahum wa-yurajjūhā, fa-yakhāfūhu wa-yarjūhu.
“except by fearing what He made fearful and hoping for what He held out as hope. So He made His servants afraid and threatened them, gave them hope and made promises to them, so that they would make themselves afraid and give themselves hope, and thus fear Him and hope in Him.
وَكَذَلِكَ وَصَفَ اللَّهُ الَّذِينَ فَهِمُوا ذَلِكَ عَنْهُ وَخَافُوهُ ، فَقَالَ عَزَّ وَجَلَّ : وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى .
Wa-kadhālika waṣafa Allāhu alladhīna fahimū dhālika ʿanhu wa-khāfūhu, fa-qāla ʿazza wa-jalla: Wa-ʾammā man khāfa maqāma rabbihi wa-nahā al-nafsa ʿani al-hawā.
“God likewise described those who understood this from Him and feared Him. He said, mighty and majestic, ‘As for the one who feared standing before his Lord and restrained the self from desire.’
Source page 87
فَأَخْبَرَ عَزَّ وَجَلَّ أَنَّهُ لَمَّا خَافَ رَبَّهُ نَهَى نَفْسَهُ عَنِ الْهَوَى .
Fa-ʾakhbara ʿazza wa-jalla ʾannahu lammā khāfa rabbahu nahā nafsahu ʿani al-hawā.
“He, mighty and majestic, explained that because the person feared his Lord, he restrained his self from desire.
وَقَالَ : وَيَخْشَوْنَ رَبَّهُمْ وَيَخَافُونَ سُوءَ الْحِسَابِ .
Wa-qāla: Wa-yakhshawna rabbahum wa-yakhāfūna sūʾa al-ḥisābi.
“He said, ‘They stand in awe of their Lord and fear an adverse reckoning.’
وَقَالَ جَلَّ وَعَلَا : الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ .
Wa-qāla jalla wa-ʿalā: Alladhīna yakhshawna rabbahum bi-al-ghaybi.
“He said, majestic and exalted, ‘Those who stand in awe of their Lord, unseen.’
فَأَخْبَرَ أَنَّ مَا غَابَ عَنْهُمْ مِنَ الْعِقَابِ هُمْ لَهُ خَائِفُونَ ، وَلِمَا رَجَّاهُمْ مِنَ الْغَيْبِ هُمْ لَهُ رَاجُونَ ، وَأَنَّهُمْ لَمَّا خَافُوا وَرَجَوْا هَرَبُوا وَطَلَبُوا ، وَإِنَّمَا جَعَلَ الْجَزَاءَ مِنَ الْعِقَابِ وَالثَّوَابِ وَالرَّهْبَةَ وَالرَّغْبَةَ مِنَ اللَّهِ تَعَالَى ، لِيَذِلُّوا لِلْمُجَازِي عَزَّ وَجَلَّ ، فَيَعْبُدُوهُ بِالْخُضُوعِ لَهُ وَالذِّلَّةِ ، لِيُورِثَهُمْ فِي الْآخِرَةِ النَّعِيمَ وَالْعِزَّ ، فَأَخْبَرَ أَنَّهُمْ لَمَّا رَغِبُوا وَرَهِبُوا خَضَعُوا لَهُ وَذَلُّوا .
Fa-ʾakhbara ʾanna mā ghāba ʿanhum mina al-ʿiqābi hum lahu khāʾifūna, wa-li-mā rajjāhum mina al-ghaybi hum lahu rājūna, wa-ʾannahum lammā khāfū wa-rajaw harabū wa-ṭalabū, wa-ʾinnamā jaʿala al-jazāʾa mina al-ʿiqābi wa-al-thawābi wa-al-rahbata wa-al-raghbata mina Allāhi taʿālā, li-yadhillū li-al-mujāzī ʿazza wa-jalla, fa-yaʿbudūhu bi-al-khuḍūʿi lahu wa-al-dhillati, li-yūrithahum fī al-ʾākhirati al-naʿīma wa-al-ʿizza, fa-ʾakhbara ʾannahum lammā raghibū wa-rahibū khaḍaʿū lahu wa-dhallū.
“He explained that they fear the punishment hidden from them and hope for the unseen things He has given them reason to hope for. When they feared and hoped, they fled and sought. He made recompense, both punishment and reward, and fear and longing come from God, exalted is He, so that they would humble themselves before the One who recompenses, mighty and majestic, and worship Him in submission and humility, so that He might grant them bliss and honor in the Hereafter. He explained that when they longed and feared, they submitted to Him and humbled themselves.
وَكَذَلِكَ أَهْلُ الدُّنْيَا : مَنْ خَافَ مِنْهُمْ ذَلَّ لِمَنْ يَخَافُهُ حَتَّى يَعْفُوَ عَنْهُ ، وَمَنْ طَمِعَ مِنْهُمْ ذَلَّ لِمَنْ يَرْجُوهُ حَتَّى يَنَالَ مِنْهُ مَا يَأْمُلُ وَسَارَعَ فِي مَحَبَّتِهِ .
Wa-kadhālika ʾahlu al-dunyā: Man khāfa minhum dhalla li-man yakhāfuhu ḥattā yaʿfuwa ʿanhu, wa-man ṭamiʿa minhum dhalla li-man yarjūhu ḥattā yanāla minhu mā yaʾmulu wa-sāraʿa fī maḥabbatihi.
“People of this world act similarly: someone who is afraid humbles himself before the person he fears until that person pardons him. Someone who desires something humbles himself before the person in whom he places his hope until he obtains what he hopes for, and hastens to win his love.
وَكَذَلِكَ وَصَفَ اللَّهُ عَزَّ وَجَلَّ أَوْلِيَاءَهُ فَقَالَ : يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا وَكَانُوا لَنَا خَاشِعِينَ .
Wa-kadhālika waṣafa Allāhu ʿazza wa-jalla ʾawliyāʾahu fa-qāla: Yusāriʿūna fī al-khayrāti wa-yadʿūnanā raghaban wa-rahaban wa-kānū lanā khāshiʿīna.
“God, mighty and majestic, likewise described His friends, saying, ‘They hastened to do good and called upon Us in longing and fear, and they were humble before Us.’
قَالَ الْحَسَنُ : هُوَ الْخَوْفُ الدَّائِمُ . وَقَالَ مُجَاهِدٌ : الذُّلُّ فِي الْقَلْبِ . يَعْنِي ذُلَّ الْخَوْفِ ، لِأَنَّهُمْ لَمَّا رَجَوْا مَا غَابَ عَنْهُمْ مِنَ الثَّوَابِ تَحَمَّلُوا الْمَكْرُوهَ ، فَوَصَفَهُمْ جَلَّ وَعَزَّ فِي كِتَابِهِ فَقَالَ :
Qāla al-Ḥasanu: Huwa al-khawfu al-dāʾimu. Wa-qāla Mujāhidun: Al-dhullu fī al-qalbi. Yaʿnī dhulla al-khawfi, li-ʾannahum lammā rajaw mā ghāba ʿanhum mina al-thawābi taḥammalū al-makrūha, fa-waṣafahum jalla wa-ʿazza fī kitābihi fa-qāla:
“Al-Ḥasan said, ‘It is unceasing fear.’ Mujāhid said, ‘Humility in the heart,’ meaning the humility of fear. Because they hoped for the reward hidden from them, they endured what was disagreeable. He, majestic and mighty, described them in His Book, saying:
Source page 88
إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ أُولَئِكَ يَرْجُونَ رَحْمَتَ اللَّهِ .
ʾInna alladhīna ʾāmanū wa-alladhīna hājarū wa-jāhadū fī sabīli Allāhi ʾulāʾika yarjūna raḥmata Allāhi.
“‘Those who believed, and those who emigrated and strove in God’s way: they are the ones who hope for God’s mercy.’
وَقَالَ عَزَّ وَجَلَّ : فَمَنْ كَانَ يَرْجُوا لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا .
Wa-qāla ʿazza wa-jalla: Fa-man kāna yarjū liqāʾa rabbihi fa-l-yaʿmal ʿamalan ṣāliḥan wa-lā yushrik bi-ʿibādati rabbihi ʾaḥadan.
“He said, mighty and majestic, ‘Whoever hopes to meet his Lord, let him do good work and associate no one in the worship of his Lord.’
وَقَالَ عَزَّ وَجَلَّ : مَنْ كَانَ يَرْجُوا لِقَاءَ اللَّهِ فَإِنَّ أَجَلَ اللَّهِ لَآتٍ .
Wa-qāla ʿazza wa-jalla: Man kāna yarjū liqāʾa Allāhi fa-ʾinna ʾajala Allāhi la-ʾātin.
“He said, mighty and majestic, ‘Whoever hopes to meet God, God’s appointed time is surely coming.’
قِيلَ فِي التَّفْسِيرِ : ثَوَابُ اللَّهِ .
Qīla fī al-tafsīri: Thawābu Allāhi.
“This has been explained in commentary as: ‘God’s reward.’
فَلَمَّا خَافُوا هَرَبُوا وَجَانَبُوا مَا نَهَاهُمْ عَنْهُ كَمَا وَصَفَهُمْ فَقَالَ : ذَلِكَ لِمَنْ خَافَ مَقَامِي وَخَافَ وَعِيدِ .
Fa-lammā khāfū harabū wa-jānabū mā nahāhum ʿanhu ka-mā waṣafahum fa-qāla: Dhālika li-man khāfa maqāmī wa-khāfa waʿīdi.
“When they feared, they fled and kept clear of what He had forbidden them, as He described them, saying, ‘That is for whoever feared standing before Me and feared My warning.’
قَالَ تَعَالَى : وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى .
Qāla taʿālā: Wa-ʾammā man khāfa maqāma rabbihi wa-nahā al-nafsa ʿani al-hawā.
“He said, exalted is He, ‘As for the one who feared standing before his Lord and restrained the self from desire.’
وَقَالَ تَعَالَى : وَيَخْشَوْنَ رَبَّهُمْ وَيَخَافُونَ سُوءَ الْحِسَابِ .
Wa-qāla taʿālā: Wa-yakhshawna rabbahum wa-yakhāfūna sūʾa al-ḥisābi.
“He said, exalted is He, ‘They stand in awe of their Lord and fear an adverse reckoning.’
Source page 89
بَابُ مَا يُنَالُ بِهِ خَوْفُ وَعِيدِ اللّٰهِ عَزَّ وَجَلَّ
Bābu mā yunālu bihi khawfu waʿīdi Allāhi ʿazza wa-jalla
Chapter on Attaining Fear of the Warning of God, Mighty and Majestic
قُلْتُ : فَبِمَ يُنَالُ الْخَوْفُ وَالرَّجَاءُ ؟
Qultu: Fa-bi-ma yunālu al-khawfu wa-al-rajāʾu?
I said, “How, then, are fear and hope attained?”
قَالَ : تَعْظِيمُ الْمَعْرِفَةِ بِعَظِيمِ قَدْرِ الْوَعْدِ وَالْوَعِيدِ .
Qāla: Taʿẓīmu al-maʿrifati bi-ʿaẓīmi qadri al-waʿdi wa-al-waʿīdi.
He said, “By deepening one's recognition of the immense significance of the promise and the threat.”
قُلْتُ : فَبِمَ يُنَالُ عَظِيمُ الْمَعْرِفَةِ بِعَظِيمِ قَدْرِ الْوَعْدِ وَالْوَعِيدِ ؟
Qultu: Fa-bi-ma yunālu ʿaẓīmu al-maʿrifati bi-ʿaẓīmi qadri al-waʿdi wa-al-waʿīdi?
I said, “How, then, does one attain a profound recognition of the immense significance of the promise and the threat?”
قَالَ : بِالتَّخْوِيفِ مِنْ شِدَّةِ الْعَذَابِ ، وَالتَّرَجِّي لِعَظِيمِ الثَّوَابِ .
Qāla: Bi-al-takhwīfi min shiddati al-ʿadhābi, wa-al-tarajjī li-ʿaẓīmi al-thawābi.
He said, “By making oneself afraid of the severity of the punishment and fostering hope for the greatness of the reward.”
قُلْتُ : وَبِمَ يُنَالُ التَّخْوِيفُ ؟
Qultu: Wa-bi-ma yunālu al-takhwīfu?
I said, “And how does one come to make oneself afraid?”
قَالَ : بِالذِّكْرِ وَالْفِكْرِ فِي الْعَاقِبَةِ ، لِأَنَّ اللّٰهَ عَزَّ وَجَلَّ قَدْ عَلِمَ أَنَّ هٰذَا الْعَبْدَ إِذَا غُيِّبَ عَنْهُ مَا قَدْ خَوَّفَهُ وَرَجَّاهُ لَنْ يَخَافَ وَلَمْ يَرْجُ إِلَّا بِالذِّكْرِ وَالْفِكْرِ ، لِأَنَّ الْغَيْبَ لَا يُرَى بِالْعَيْنِ ، وَإِنَّمَا يُرَى بِالْقَلْبِ فِي حَقَائِقِ الْيَقِينِ ، فَإِذَا احْتَجَبَ الْعَبْدُ بِالْغَفْلَةِ عَنِ الْآخِرَةِ ، وَاحْتَجَبَ عَنْهَا بِأَشْغَالِ الدُّنْيَا ، لَمْ يَخَفْ وَلَمْ يَرْجُ إِلَّا رَجَاءَ الْإِقْرَارِ وَخَوْفَهُ ،
Qāla: Bi-al-dhikri wa-al-fikri fī al-ʿāqibati, li-ʾanna Allāha ʿazza wa-jalla qad ʿalima ʾanna hādhā al-ʿabda ʾidhā ghuyyiba ʿanhu mā qad khawwafahu wa-rajjāhu lan yakhāfa wa-lam yarju ʾillā bi-al-dhikri wa-al-fikri, li-ʾanna al-ghayba lā yurā bi-al-ʿayni, wa-ʾinnamā yurā bi-al-qalbi fī ḥaqāʾiqi al-yaqīni, fa-ʾidhā iḥtajaba al-ʿabdu bi-al-ghaflati ʿani al-ʾākhirati, wa-iḥtajaba ʿanhā bi-ʾashghāli al-dunyā, lam yakhaf wa-lam yarju ʾillā rajāʾa al-ʾiqrāri wa-khawfahu,
He said, “By remembering and reflecting on the outcome. God, mighty and majestic, knows that when what He has made this servant fear and hope for is hidden from him, he will not fear and has no hope except through remembering and reflecting. The unseen cannot be perceived by the eye; it is perceived only by the heart through the realities of certainty. When heedlessness veils the servant from the hereafter, and worldly occupations veil him from it, his fear and hope amount only to the hope and fear of acknowledging its truth.
وَأَمَّا خَوْفٌ يُنَغِّصُ عَلَيْهِ تَعْجِيلَ لَذَّتِهِ مِمَّا كَرِهَ إِلٰهُهُ عَزَّ وَجَلَّ وَرَجَاءٌ يَتَحَمَّلُ بِهِ مَا كَرِهَتْهُ نَفْسُهُ فِيمَا أَحَبَّهُ رَبُّهُ فَلَا ، مَا دَامَ مُؤْثِرًا لِهَوَى نَفْسِهِ ، وَإِنَّمَا يَجْتَلِبُ ذٰلِكَ الْخَوْفَ وَالرَّجَاءَ - بِمِنَّةِ اللّٰهِ عَزَّ وَجَلَّ - بِالذِّكْرِ وَالْفِكْرِ وَالتَّنْبِيهِ وَالتَّذَكُّرِ لِشِدَّةِ غَضَبِ اللّٰهِ وَأَلِيمِ عَذَابِهِ وَلِيَوْمِ الْمَعَادِ .
Wa-ʾammā khawfun yunaghghiṣu ʿalayhi taʿjīla ladhdhatihi mimmā kariha ʾilāhuhu ʿazza wa-jalla wa-rajāʾun yataḥammalu bihi mā karihat-hu nafsuhu fīmā ʾaḥabbahu rabbuhu fa-lā, mā dāma muʾthiran li-hawā nafsihi, wa-ʾinnamā yajtalibu dhālika al-khawfa wa-al-rajāʾa, bi-minnati Allāhi ʿazza wa-jalla, bi-al-dhikri wa-al-fikri wa-al-tanbīhi wa-al-tadhakkuri li-shiddati ghaḍabi Allāhi wa-ʾalīmi ʿadhābihi wa-li-yawmi al-maʿādi.
“As for a fear that spoils his immediate enjoyment of what his God, mighty and majestic, dislikes, and a hope through which he endures what his self dislikes in what his Lord loves, he has neither so long as he gives preference to his own desire. He brings about that fear and hope, through the favor of God, mighty and majestic, only by remembering, reflecting, awakening himself, and recalling the severity of God's anger, His painful punishment, and the Day of Return.
وَقَدْ أَخْبَرَ اللّٰهُ أَنَّ أَوْلِيَاءَهُ اجْتَلَبُوهَا بِذٰلِكَ ، وَقَالَ تَعَالَى : لَآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ .
Wa-qad ʾakhbara Allāhu ʾanna ʾawliyāʾahu ijtalabūhā bi-dhālika, wa-qāla taʿālā: La-ʾāyātin li-qawmin yatafakkarūna.
“God has told us that His friends brought these about in this way. He, exalted, said: ‘Surely signs for people who reflect.’
Source page 90
وَقَالَ تَعَالَى : الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ رَبَّنَا مَا خَلَقْتَ هٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ . رَبَّنَا إِنَّكَ مَنْ تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ . إِلَى قَوْلِهِ جَلَّ وَعَزَّ : وَلَا تُخْزِنَا يَوْمَ الْقِيَامَةِ إِنَّكَ لَا تُخْلِفُ الْمِيعَادَ .
Wa-qāla taʿālā: Al-ladhīna yadhkurūna Allāha qiyāman wa-quʿūdan wa-ʿalā junūbihim wa-yatafakkarūna fī khalqi al-samāwāti wa-al-ʾarḍi rabbanā mā khalaqta hādhā bāṭilan subḥānaka fa-qinā ʿadhāba al-nāri. Rabbanā ʾinnaka man tudkhili al-nāra fa-qad ʾakhzaytahu wa-mā li-al-ẓālimīna min ʾanṣārin. ʾIlā qawlihi jalla wa-ʿazza: Wa-lā tukhzinā yawma al-qiyāmati ʾinnaka lā tukhlifu al-mīʿāda.
“And He, exalted, said: ‘Those who remember God standing, sitting, and lying on their sides, and reflect on the creation of the heavens and earth: “Our Lord, You have not created this without purpose. Glory be to You! Protect us from the punishment of the Fire. Our Lord, anyone You admit to the Fire You have indeed disgraced, and the wrongdoers have no helpers,”’ continuing to His words, majestic and mighty: ‘“And do not disgrace us on the Day of Resurrection. You never break Your promise.”’
وَقَرَأَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ هٰذِهِ الْآيَةَ فِي جَوْفِ اللَّيْلِ فَقَالَ : « وَيْلٌ لِمَنْ قَرَأَ هٰذِهِ الْآيَةَ ثُمَّ مَسَحَ بِهَا سَبَلَتَهُ فَلَمْ يَتَفَكَّرْ فِيهَا » وَصَلَّى وَبَكَى عَامَّةَ لَيْلِهِ ، فَقِيلَ لَهُ فِي ذٰلِكَ ، فَقَالَ : « أُنْزِلَتْ عَلَيَّ هٰذِهِ الْآيَاتُ » .
Wa-qaraʾa al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama hādhihi al-ʾāyata fī jawfi al-layli fa-qāla: «Waylun li-man qaraʾa hādhihi al-ʾāyata thumma masaḥa bihā sabalatahu fa-lam yatafakkar fīhā» wa-ṣallā wa-bakā ʿāmmata laylihi, fa-qīla lahu fī dhālika, fa-qāla: «ʾUnzilat ʿalayya hādhihi al-ʾāyātu».
“The Prophet, may God bless him and grant him peace, recited this verse in the middle of the night and said, ‘Woe to anyone who recites this verse, then merely wipes his beard with it and does not reflect on it.’ He prayed and wept for most of his night. When he was asked about that, he said, ‘These verses were revealed to me.’
فَأَخْبَرَ اللّٰهُ تَعَالَى : أَنَّهُمْ لَمَّا تَفَكَّرُوا وَتَذَكَّرُوا عَظُمَ عَلَيْهِمْ خِزْيُ دُخُولِ النَّارِ ، فَخَافُوا النَّارَ ، ثُمَّ نَاجَوْهُ بِأَنْ يَفُكَّهُمْ مِنَ النَّارِ وَمِنْ خِزْيِ يَوْمِ الْحِسَابِ ، لِأَنَّهُمْ لَمَّا رَجَوُا النَّجَاةَ بِمِنَّتِهِ أَقْبَلُوا إِلَيْهِ بِالتَّضَرُّعِ أَنْ يُنَجِّيَهُمْ مِنْ خِزْيِ ذٰلِكَ الْيَوْمِ .
Fa-ʾakhbara Allāhu taʿālā: ʾAnnahum lammā tafakkarū wa-tadhakkarū ʿaẓuma ʿalayhim khizyu dukhūli al-nāri, fa-khāfū al-nāra, thumma nājawhu bi-ʾan yafukkahum mina al-nāri wa-min khizyi yawmi al-ḥisābi, li-ʾannahum lammā rajawu al-najāta bi-minnatihi ʾaqbalū ʾilayhi bi-al-taḍarruʿi ʾan yunajjiyahum min khizyi dhālika al-yawmi.
“God, exalted, thus told us that when they reflected and remembered, the disgrace of entering the Fire weighed heavily on them. They feared the Fire, then pleaded with Him to free them from the Fire and from the disgrace of the Day of Reckoning. Because they hoped for deliverance through His favor, they turned to Him in entreaty to save them from the disgrace of that day.
فَالَّذِي يُنَالُ بِهِ الْخَوْفُ مَعْرِفَةُ عَظِيمِ قَدْرِ الْعَذَابِ ، وَالَّذِي يَعْظُمُ بِهِ مَعْرِفَةُ عَظِيمِ قَدْرِ الْعَذَابِ التَّخْوِيفُ ، وَالتَّخْوِيفُ يُنَالُ بِالْفِكْرِ فِي الْمَعَادِ ، وَالْفِكْرُ يُنَالُ بِالذِّكْرِ ، وَالذِّكْرُ بِالتَّيَقُّظِ مِنَ الْغَفْلَةِ ، لِأَنَّ اللّٰهَ جَلَّ وَعَزَّ إِنَّمَا خَوَّفَنَا بِالْعِقَابِ لِنُخَوِّفَ أَنْفُسَنَا ، وَرَجَّانَا لِنُرَجِّيَهَا ، وَالتَّخْوِيفُ تَكَلُّفٌ مِنَ الْعَبْدِ بِمِنَّةِ اللّٰهِ عَزَّ وَجَلَّ وَبِفَضْلِهِ عَلَيْهِ ، وَالْخَوْفُ هَائِجٌ مِنْهُ لَا يَمْلِكُهُ ،
Fa-al-ladhī yunālu bihi al-khawfu maʿrifatu ʿaẓīmi qadri al-ʿadhābi, wa-al-ladhī yaʿẓumu bihi maʿrifatu ʿaẓīmi qadri al-ʿadhābi al-takhwīfu, wa-al-takhwīfu yunālu bi-al-fikri fī al-maʿādi, wa-al-fikru yunālu bi-al-dhikri, wa-al-dhikru bi-al-tayaqquẓi mina al-ghaflati, li-ʾanna Allāha jalla wa-ʿazza ʾinnamā khawwafanā bi-al-ʿiqābi li-nukhawwifa ʾanfusanā, wa-rajjānā li-nurajjiyahā, wa-al-takhwīfu takallufun mina al-ʿabdi bi-minnati Allāhi ʿazza wa-jalla wa-bi-faḍlihi ʿalayhi, wa-al-khawfu hāʾijun minhu lā yamlikuhu,
“What brings about fear, then, is recognizing the immense gravity of the punishment. What deepens the recognition of the immense gravity of the punishment is making oneself afraid. Making oneself afraid is achieved by reflecting on the return; reflection is achieved by remembrance, and remembrance by awakening from heedlessness. God, majestic and mighty, has made us afraid of punishment precisely so that we make ourselves afraid, and has given us hope so that we foster hope in ourselves. Making oneself afraid is an effort undertaken by the servant through the favor of God, mighty and majestic, and His graciousness toward him. Fear itself wells up from him beyond his control.
يَكُونُ عَنِ التَّخْوِيفِ يُهَيِّجُهُ اللّٰهُ مِنَ الْقَلْبِ الْمُخَوِّفِ لِنَفْسِهِ كَمَا أَمَرَهُ اللّٰهُ ، وَقَدْ يُخْطِرُ اللّٰهُ جَلَّ وَعَزَّ الْخَوْفَ بِقَلْبِ الْعَبْدِ الْمُؤْمِنِ مِنْ غَيْرِ تَكَلُّفٍ ، إِذَا أَرَادَ أَنْ يَتَفَضَّلَ عَلَيْهِ بِذٰلِكَ ، وَإِنْ لَمْ يُخْطِرْهُ بِبَالِهِ لَمْ يَكُنِ الْعَبْدُ عِنْدَهُ مَعْذُورًا بِتَرْكِهِ التَّكَلُّفَ لِلتَّخْوِيفِ ، كَمَا أَمَرَهُ أَنْ يُخَوِّفَ نَفْسَهُ ، لِأَنَّهُ أَمَرَهُ بِالْفِكْرَةِ فِي الْمَعَادِ ، وَذٰلِكَ هُوَ التَّخْوِيفُ وَالتَّرَجِّي ،
Yakūnu ʿani al-takhwīfi yuhayyijuhu Allāhu mina al-qalbi al-mukhawwifi li-nafsihi kamā ʾamarahu Allāhu, wa-qad yukhṭiru Allāhu jalla wa-ʿazza al-khawfa bi-qalbi al-ʿabdi al-muʾmini min ghayri takallufin, ʾidhā ʾarāda ʾan yatafaḍḍala ʿalayhi bi-dhālika, wa-ʾin lam yukhṭirhu bi-bālihi lam yakuni al-ʿabdu ʿindahu maʿdhūran bi-tarkihi al-takallufa li-al-takhwīfi, kamā ʾamarahu ʾan yukhawwifa nafsahu, li-ʾannahu ʾamarahu bi-al-fikrati fī al-maʿādi, wa-dhālika huwa al-takhwīfu wa-al-tarajjī,
“It arises from making oneself afraid: God stirs it out of the heart that makes itself afraid as God has commanded it. God, majestic and mighty, may also cause fear to enter the believing servant's heart without any effort, when He wishes to grant him that favor. But if He does not bring it to his mind, the servant has no excuse before Him for abandoning the effort to make himself afraid, as He has commanded him to do. For He commanded him to reflect on the return, and that is making oneself afraid and fostering hope.
Source page 91
وَتَهَدَّدَهُ وَأَوْعَدَهُ لِيَتَفَكَّرَ فِي ذٰلِكَ فَيَخَافَهُ وَيَرْجُوَهُ .
Wa-tahaddadahu wa-ʾawʿadahu li-yatafakkara fī dhālika fa-yakhāfahu wa-yarjuwahu.
“He threatened him and warned him so that he would reflect on this and come to fear Him and hope in Him.”
Source page 92
بَابُ مَا يَحُلُّ بِهِ الْمُصِرُّ إِصْرَارَهُ وَوَصْفِ ثِقَلِ الْفِكْرَةِ عَلَى الْقَلْبِ
Bābu mā yaḥullu bihi al-muṣirru ʾiṣrārahu wa-waṣfi thiqali al-fikrati ʿalā al-qalbi
Chapter on How the Persistent Sinner Undoes His Persistence, and an Account of Reflection's Burden on the Heart
فَإِذَا أَرَادَ هٰذَا الْعَبْدُ الْمُصِرُّ أَنْ يَصِلَ إِلَى مَا يَحُلُّ بِهِ إِصْرَارَ قَلْبِهِ ، وَيَبْعَثُهُ عَلَى التَّوْبَةِ مِنْ ذُنُوبِهِ ، فَلْيُعْنَ بِطَلَبِ الْخَوْفِ بِالتَّخْوِيفِ بِالْفِكْرِ فِي الْمَعَادِ ، وَهُجُومِ الْمَوْتِ وَعَظِيمِ حَقِّ اللّٰهِ عَزَّ وَجَلَّ وَوَاجِبِ طَاعَتِهِ ، وَدَوَامِ تَضْيِيعِهِ لِأَمْرِهِ ، وَرُكُوبِهِ لِنَهْيِهِ .
Fa-ʾidhā ʾarāda hādhā al-ʿabdu al-muṣirru ʾan yaṣila ʾilā mā yaḥullu bihi ʾiṣrāra qalbihi, wa-yabʿathuhu ʿalā al-tawbati min dhunūbihi, fa-li-yuʿna bi-ṭalabi al-khawfi bi-al-takhwīfi bi-al-fikri fī al-maʿādi, wa-hujūmi al-mawti wa-ʿaẓīmi ḥaqqi Allāhi ʿazza wa-jalla wa-wājibi ṭāʿatihi, wa-dawāmi taḍyīʿihi li-ʾamrihi, wa-rukūbihi li-nahyihi.
When this persistently sinful servant wishes to reach what will undo his heart's persistence and move him to repent of his sins, let him devote himself to seeking fear by making himself afraid through reflection on the return, death's sudden onslaught, the greatness of what is due to God, mighty and majestic, the obligation to obey Him, and his constant neglect of His commands and commission of what He forbids.
قُلْتُ : الْفِكْرَةَ أَجِدُهَا عَلَى قَلْبِي ثَقِيلَةً ، فَمِنْ أَيْنَ ثَقُلَتْ عَلَى الْعِبَادِ ؟
Qultu: Al-fikrata ʾajiduhā ʿalā qalbī thaqīlatan, fa-min ʾayna thaqulat ʿalā al-ʿibādi?
I said, “I find reflection burdensome to my heart. Why has it become burdensome to God's servants?”
قَالَ : ثَقُلَتِ الْفِكْرَةُ عَلَى الْعِبَادِ لِثَلَاثِ خِلَالٍ ، فَقَدْ تَجْتَمِعُ عَلَى بَعْضِهِمْ فَتَثْقُلُ عَلَيْهِ الْفِكْرَةُ ، وَقَدْ يُثْقِلُهَا عَلَى بَعْضِهِمُ الْخَلَّةُ مِنْ هٰذِهِ الْخِلَالِ الثَّلَاثِ أَوِ الْخَلَّتَانِ .
Qāla: Thaqulati al-fikratu ʿalā al-ʿibādi li-thalāthi khilālin, fa-qad tajtamiʿu ʿalā baʿḍihim fa-tathqulu ʿalayhi al-fikratu, wa-qad yuthqiluhā ʿalā baʿḍihimu al-khallatu min hādhihi al-khilāli al-thalāthi ʾawi al-khallatāni.
He said, “Reflection is burdensome to God's servants for three reasons. These may combine against some of them, making reflection burdensome, while for others just one or two of these three reasons may make it burdensome.
فَإِحْدَاهَا : قَطْعُ رَاحَةِ الْقَلْبِ عَنِ النَّظَرِ فِي الدُّنْيَا بِالذِّكْرِ فِي الْآخِرَةِ ، لِأَنَّهُ إِذَا تَفَكَّرَ سَجَنَ عَقْلَهُ عَنِ الدُّنْيَا ، فَقَطَعَهُ عَنْ رَاحَتِهِ بِالْفِكْرِ فِي الدُّنْيَا وَالنَّظَرِ فِي أُمُورِهَا .
Fa-ʾiḥdāhā: Qaṭʿu rāḥati al-qalbi ʿani al-naẓari fī al-dunyā bi-al-dhikri fī al-ʾākhirati, li-ʾannahu ʾidhā tafakkara sajana ʿaqlahu ʿani al-dunyā, fa-qaṭaʿahu ʿan rāḥatihi bi-al-fikri fī al-dunyā wa-al-naẓari fī ʾumūrihā.
“The first is that remembrance of the hereafter cuts the heart off from the ease it finds in considering this world. When he reflects, he confines his mind away from this world, depriving it of its ease in thinking about the world and considering its affairs.
وَالْخَلَّةُ الثَّانِيَةُ : أَنَّ الْفِكْرَ فِي الْمَعَادِ وَشَدَائِدِهِ تَلْذِيعٌ لِلنَّفْسِ وَغَمٌّ لَهَا حِينَ تَذْكُرُ الْمَعَادَ وَالْحِسَابَ وَمَا لَهَا وَمَا عَلَيْهَا ، لِأَنَّ الْمُوَحِّدَ الْمُقِرَّ إِذَا تَفَكَّرَ فِي ذٰلِكَ هَاجَ مِنْهُ الْغَمُّ وَالْحُزْنُ لِإِيمَانِهِ بِذٰلِكَ ، فَيَثْقُلُ الْفِكْرُ عَلَى النَّفْسِ مِنْ أَجْلِ ذٰلِكَ ، لِأَنَّهُ يَثْقُلُ عَلَيْهَا مَا أَهَاجَ عَلَيْهَا الْغُمُومَ وَالْأَحْزَانَ .
Wa-al-khallatu al-thāniyatu: ʾAnna al-fikra fī al-maʿādi wa-shadāʾidihi taldhīʿun li-al-nafsi wa-ghammun lahā ḥīna tadhkuru al-maʿāda wa-al-ḥisāba wa-mā lahā wa-mā ʿalayhā, li-ʾanna al-muwaḥḥida al-muqirra ʾidhā tafakkara fī dhālika hāja minhu al-ghammu wa-al-ḥuznu li-ʾīmānihi bi-dhālika, fa-yathqulu al-fikru ʿalā al-nafsi min ʾajli dhālika, li-ʾannahu yathqulu ʿalayhā mā ʾahāja ʿalayhā al-ghumūma wa-al-ʾaḥzāna.
“The second reason is that reflection on the return and its hardships stings and distresses the self when it remembers the return, the reckoning, and what stands to its credit and against it. When someone who affirms God's oneness and acknowledges these things reflects on them, distress and sorrow rise within him because he believes in them. Reflection therefore burdens the self, because whatever stirs its distress and sorrows burdens it.
Source page 93
وَالْخَلَّةُ الثَّالِثَةُ : أَنَّ النَّفْسَ وَالْعَدُوَّ قَدْ عَلِمَا أَنَّ الْمُرِيدَ إِذَا أَرَادَ الْفِكْرَ فِي مَعَادِهِ ، أَنَّهُ إِنَّمَا يَطْلُبُ بِالْفِكْرِ خَوْفًا يَقْطَعُهُ عَنْ كُلِّ لَذَّةٍ لَا تُقَرِّبُ إِلَى رَبِّهِ ، وَيَحْمِلُهُ عَلَى كُلِّ مَكْرُوهٍ يَتَحَمَّلُهُ فِيمَا أَوْجَبَ عَلَيْهِ رَبُّهُ ، فَالنَّفْسُ يَثْقُلُ عَلَيْهَا الْفِكْرُ إِذَا عَلِمَتْ أَنَّهُ إِنَّمَا يُطَالِبُ بِمَا يَقْطَعُ بِهِ عَنْهَا لَذَّتَهَا أَيَّامَ حَيَاتِهَا ، وَيَحْمِلُهَا عَلَى مَا تَكْرَهُ وَيَثْقُلُ عَلَيْهَا ،
Wa-al-khallatu al-thālithatu: ʾAnna al-nafsa wa-al-ʿaduwwa qad ʿalimā ʾanna al-murīda ʾidhā ʾarāda al-fikra fī maʿādihi, ʾannahu ʾinnamā yaṭlubu bi-al-fikri khawfan yaqṭaʿuhu ʿan kulli ladhdhatin lā tuqarribu ʾilā rabbihi, wa-yaḥmiluhu ʿalā kulli makrūhin yataḥammaluhu fīmā ʾawjaba ʿalayhi rabbuhu, fa-al-nafsu yathqulu ʿalayhā al-fikru ʾidhā ʿalimat ʾannahu ʾinnamā yuṭālibu bi-mā yaqṭaʿu bihi ʿanhā ladhdhatahā ʾayyāma ḥayātihā, wa-yaḥmiluhā ʿalā mā takrahu wa-yathqulu ʿalayhā,
“The third reason is that the self and the enemy both know that when the seeker wishes to reflect on his return, he seeks through reflection only a fear that will cut him off from every pleasure that does not bring him nearer to his Lord, and will make him undertake every unwelcome hardship involved in what his Lord has required of him. Reflection burdens the self when it knows that he is seeking what will deprive it of its pleasures throughout its life and make it undertake what it dislikes and finds burdensome.
وَقَدْ عَلِمَ الْعَدُوُّ أَنَّهُ إِنَّمَا يُطَالِبُ مَا يُبْطِلُ عَنْهُ مَكَائِدَهُ ، وَيَدْحَضُ حُجَّتَهُ ، وَيُخَالِفُ مَحَبَّتَهُ .
Wa-qad ʿalima al-ʿaduwwu ʾannahu ʾinnamā yuṭālibu mā yubṭilu ʿanhu makāʾidahu, wa-yadḥaḍu ḥujjatahu, wa-yukhālifu maḥabbatahu.
“The enemy knows that he is seeking only what will defeat its schemes against him, refute its argument, and oppose what it loves.
فَلِهٰذِهِ الْخِلَالِ الثَّلَاثِ ثَقُلَتْ عَلَى الْمُرِيدِينَ الْفِكْرَةُ .
Fa-li-hādhihi al-khilāli al-thalāthi thaqulat ʿalā al-murīdīna al-fikratu.
“For these three reasons, reflection has become burdensome to seekers.”
Source page 94
بَابُ مَا تُخَفَّفُ بِهِ الْفِكْرَةُ عَلَى الْقَلْبِ
Bābu mā tukhaffafu bihi al-fikratu ʿalā al-qalbi
Chapter on What Makes Reflection Lighter for the Heart
قُلْتُ : فَمَا الَّذِي يُخَفِّفُهَا ؟
Qultu: Fa-mā al-ladhī yukhaffifuhā?
I said, “What, then, makes it lighter?”
قَالَ : الْعِنَايَةُ .
Qāla: Al-ʿināyatu.
He said, “Care.”
قُلْتُ : فَمَا تُورِثُ الْعِنَايَةُ ؟
Qultu: Fa-mā tūrithu al-ʿināyatu?
I said, “What, then, does care produce?”
قَالَ : عَظِيمُ الْمَعْرِفَةِ بِعَظِيمِ قَدْرِ مَا يُنَالُ بِالْفِكْرَةِ مِنَ الْمَنَافِعِ فِي الدُّنْيَا وَالْآخِرَةِ ، وَبِعَظِيمِ قَدْرِ ضَرَرِ الْغَفْلَةِ عَنِ الْفِكْرِ فِي الْمَعَادِ .
Qāla: ʿAẓīmu al-maʿrifati bi-ʿaẓīmi qadri mā yunālu bi-al-fikrati mina al-manāfiʿi fī al-dunyā wa-al-ʾākhirati, wa-bi-ʿaẓīmi qadri ḍarari al-ghaflati ʿani al-fikri fī al-maʿādi.
He said, “A profound recognition of the immense value of the benefits attained through reflection in this world and the hereafter, and of the immense harm of neglecting to reflect on the return.”
قُلْتُ : فَإِنِ اعْتَرَضَتْهُ هٰذِهِ الثَّلَاثُ الْخِلَالُ عِنْدَ ذِكْرِهِ عَظِيمَ قَدْرِ مَا يُنَالُ بِالْفِكْرَةِ مِنَ الْمَنَافِعِ ، فَبِمَ يَدْفَعُهُنَّ عِنْدَ ذٰلِكَ إِذَا ثَقُلَتْ - بِاعْتِرَاضِهِنَّ - الْفِكْرَةُ عَلَيْهِ ؟
Qultu: Fa-ʾini iʿtaraḍat-hu hādhihi al-thalāthu al-khilālu ʿinda dhikrihi ʿaẓīma qadri mā yunālu bi-al-fikrati mina al-manāfiʿi, fa-bi-ma yadfaʿuhunna ʿinda dhālika ʾidhā thaqulat, bi-iʿtirāḍihinna, al-fikratu ʿalayhi?
I said, “If these three obstacles confront him when he remembers the immense value of the benefits attained through reflection, how should he repel them then, when their intervention makes reflection burdensome to him?”
قَالَ : يَرْجِعُ الْعَبْدُ إِلَى نَفْسِهِ فِي هٰذِهِ الثَّلَاثِ الْخِلَالِ ، إِذَا اعْتَرَضَتْ عِنْدَ إِرَادَتِهِ الْفِكْرَةَ ، أَوْ عَرَضَ بَعْضُهَا دُونَ بَعْضٍ ؛ لِأَنَّ كُلَّ خَلَّةٍ مِنْهَا فِيهَا عِبْرَةٌ يَذْكُرُ شَكْلَهَا مِنْ شَدَائِدِ الْآخِرَةِ ، بَلْ أَعْظَمَ وَأَطَمَّ .
Qāla: Yarjiʿu al-ʿabdu ʾilā nafsihi fī hādhihi al-thalāthi al-khilāli, ʾidhā iʿtaraḍat ʿinda ʾirādatihi al-fikrata, ʾaw ʿaraḍa baʿḍuhā dūna baʿḍin; li-ʾanna kulla khallatin minhā fīhā ʿibratun yadhkuru shaklahā min shadāʾidi al-ʾākhirati, bal ʾaʿẓama wa-ʾaṭamma.
He said, “The servant should turn back upon his self concerning these three obstacles when they confront his wish to reflect, or when some appear without the others. Each contains a lesson: he recalls its counterpart among the hardships of the hereafter, indeed something greater and more overwhelming.
فَيَرْجِعُ إِلَى نَفْسِهِ بِالْعِتَابِ لَهَا وَبِالتَّوْبِيخِ فِي ذٰلِكَ ، فَيَقُولُ لَهَا : أَتَجْزَعِينَ أَنْ أَسْجُنَ عَقْلَكِ عَنِ النَّظَرِ فِي الدُّنْيَا ؟ فَكَيْفَ بِسَجْنِكِ فِي النَّارِ أَبَدًا ؟ فَتَحَمَّلِي هٰذَا الثِّقَلَ الْقَلِيلَ لِلنَّجَاةِ مِنَ السِّجْنِ الطَّوِيلِ ، أَتَجْزَعِينَ مِنْ سَجْنِ عَقْلِكِ فِيكِ عَنِ النَّظَرِ فِي الدُّنْيَا لِنَجَاتِكِ وَفَوْزِكِ فِي الْمَعَادِ ؟ وَلَا تَجْزَعِينَ إِنْ تَرَكْتِ الْفِكْرَةَ الَّتِي تَحْجُزُكِ عَنِ الْمَعَاصِي الَّتِي تُورِثُكِ السِّجْنَ ،
Fa-yarjiʿu ʾilā nafsihi bi-al-ʿitābi lahā wa-bi-al-tawbīkhi fī dhālika, fa-yaqūlu lahā: ʾA-tajzaʿīna ʾan ʾasjuna ʿaqlaki ʿani al-naẓari fī al-dunyā? Fa-kayfa bi-sajniki fī al-nāri ʾabadan? Fa-taḥammalī hādhā al-thiqala al-qalīla li-al-najāti mina al-sijni al-ṭawīli, ʾa-tajzaʿīna min sajni ʿaqliki fīki ʿani al-naẓari fī al-dunyā li-najātiki wa-fawziki fī al-maʿādi? Wa-lā tajzaʿīna ʾin tarakti al-fikrata al-latī taḥjuzuki ʿani al-maʿāṣī al-latī tūrithuki al-sijna,
“He should turn upon his self with reproach and rebuke over this, saying to it: ‘Do you fret because I confine your mind away from considering this world? What, then, of your imprisonment in the Fire forever? Bear this slight burden to escape that long imprisonment. Do you fret at having your mind confined within you, away from considering this world, for your own deliverance and success at the return? Yet do you not fret if you abandon the reflection that restrains you from the sins that bring you imprisonment
وَتَكُبُّكِ فِي النَّارِ أَبَدًا ؟ فَمِنَ السِّجْنِ فِي النَّارِ فَاجْزَعِي ! فَتَحَمَّلِي هٰذَا الْقَلِيلَ الْفَانِي لِلنَّجَاةِ الدَّائِمَةِ .
Wa-takubbuki fī al-nāri ʾabadan? Fa-mina al-sijni fī al-nāri fa-ijzaʿī! Fa-taḥammalī hādhā al-qalīla al-fānī li-al-najāti al-dāʾimati.
“‘and cast you into the Fire forever? It is imprisonment in the Fire that should distress you! Bear this little, passing burden for everlasting deliverance.
Source page 95
وَأَمَّا جَزَعُكِ مِنْ تَلْذِيعِ ذِكْرِ الْعِقَابِ ، فَكَيْفَ جَزَعُكِ مِنْ مُوَاقَعَتِهِ ؛ فَالْفِكْرَةُ فِيهِ أَيْسَرُ مِنْ مُبَاشَرَتِهِ ، فَتَحَمَّلِي تَلْذِيعَ ذِكْرِهِ لِلنَّجَاةِ مِنَ الْخُلُودِ فِيهِ .
Wa-ʾammā jazaʿuki min taldhīʿi dhikri al-ʿiqābi, fa-kayfa jazaʿuki min muwāqaʿatihi; fa-al-fikratu fīhi ʾaysaru min mubāsharatihi, fa-taḥammalī taldhīʿa dhikrihi li-al-najāti mina al-khulūdi fīhi.
“‘As for your distress at the sting of remembering punishment, how distressed would you be at experiencing it? Reflecting on it is easier than undergoing it, so bear the sting of remembering it to escape abiding in it forever.
وَأَمَّا فِرَارُكِ مِنَ النَّظَرِ فِيمَا يُنْجِيكِ مِنْ عَذَابِ اللّٰهِ عَزَّ وَجَلَّ كَرَاهِيَةَ أَنْ يُنَغِّصَ عَلَيْكِ لَذَّاتِكِ فِي دُنْيَاكِ ، فَكَيْفَ بِالتَّنْغِيصِ عَلَيْكِ لَذَّاتِ الْآخِرَةِ ، وَحِرْمَانِ مَا فِيهَا مِنْ نَعِيمِهَا ؟ مَعَ أَنَّ اللّٰهَ جَلَّ وَعَزَّ لَيْسَ بِتَارِكِكِ إِنْ صَدَّقْتِهِ مَعَ مَا تَنَالِينَ مِنْ نَعِيمِ الْآخِرَةِ ، حَتَّى يُنَعِّمَكِ بِطَاعَتِهِ فِي الدُّنْيَا ،
Wa-ʾammā firāruki mina al-naẓari fīmā yunjīki min ʿadhābi Allāhi ʿazza wa-jalla karāhiyata ʾan yunaghghiṣa ʿalayki ladhdhātiki fī dunyāki, fa-kayfa bi-al-tanghīṣi ʿalayki ladhdhāti al-ʾākhirati, wa-ḥirmāni mā fīhā min naʿīmihā? Maʿa ʾanna Allāha jalla wa-ʿazza laysa bi-tārikiki ʾin ṣaddaqtihi maʿa mā tanālīna min naʿīmi al-ʾākhirati, ḥattā yunaʿʿimaki bi-ṭāʿatihi fī al-dunyā,
“‘As for your fleeing from considering what will save you from the punishment of God, mighty and majestic, because you dislike its spoiling your pleasures in this world, what of the spoiling of the hereafter's pleasures for you and your deprivation of the bliss it contains? Besides, if you believe Him, God, majestic and mighty, will not leave you with only the bliss you gain in the hereafter, without also delighting you through obedience to Him in this world.
فَفِي نَعِيمِ الطَّاعَةِ فِي الدُّنْيَا وَالظَّفَرِ بِنَعِيمِ الْآخِرَةِ عِوَضٌ مِنْ تَنْغِيصِ لَذَّاتِ الدُّنْيَا .
Fa-fī naʿīmi al-ṭāʿati fī al-dunyā wa-al-ẓafari bi-naʿīmi al-ʾākhirati ʿiwaḍun min tanghīṣi ladhdhāti al-dunyā.
“‘The delight of obedience in this world and the attainment of bliss in the hereafter compensate for the spoiling of worldly pleasures.
وَلَيْسَ لَذَّاتُ الدُّنْيَا بِنَعِيمٍ لَوْ تَعْقِلِينَ ، بَلْ شُغْلُ قَلْبٍ لَا يَنْقَضِي ، وَهَمٌّ لَا يَنْفَدُ ، وَحِرْصٌ لَا رَاحَةَ مَعَهُ ، مَعَ ظُلْمَةِ الْقَلْبِ إِذَا سُلِبْتِ بِمَعْصِيَةِ اللّٰهِ عَزَّ وَجَلَّ نُورَ الطَّاعَةِ وَالتَّنْعِيمَ بِهَا ؛ فَالذُّلُّ وَالْهَمُّ فِي لَذَّاتِكِ بِالدُّنْيَا ، وَالْعِزُّ وَالْغَنَاءُ وَالنَّعِيمُ فِي الِاسْتِبْدَالِ بِهَا النَّعِيمَ بِطَاعَةِ رَبِّكِ جَلَّ وَعَزَّ ؛ لِأَنَّ تَرْكَ اللَّذَّةِ لِلّٰهِ عَزَّ وَجَلَّ أَلَذُّ عِنْدَ الْمُرِيدِ ،
Wa-laysa ladhdhātu al-dunyā bi-naʿīmin law taʿqilīna, bal shughlu qalbin lā yanqaḍī, wa-hammun lā yanfadu, wa-ḥirṣun lā rāḥata maʿahu, maʿa ẓulmati al-qalbi ʾidhā sulibti bi-maʿṣiyati Allāhi ʿazza wa-jalla nūra al-ṭāʿati wa-al-tanʿīma bihā; fa-al-dhullu wa-al-hammu fī ladhdhātiki bi-al-dunyā, wa-al-ʿizzu wa-al-ghanāʾu wa-al-naʿīmu fī al-istibdāli bihā al-naʿīma bi-ṭāʿati rabbiki jalla wa-ʿazza; li-ʾanna tarka al-ladhdhati li-llāhi ʿazza wa-jalla ʾaladhdhu ʿinda al-murīdi,
“‘Worldly pleasures are no bliss, if only you understood. They are an unending preoccupation of the heart, an inexhaustible worry, and a greed that leaves no rest, together with the heart's darkness when disobedience to God, mighty and majestic, deprives you of the light of obedience and its delight. Your worldly pleasures contain humiliation and worry; honor, sufficiency, and bliss lie in replacing them with delight in obeying your Lord, majestic and mighty. Giving up pleasure for God, mighty and majestic, is more pleasurable to the seeker
وَأَبْقَى فِي الْقَلْبِ لَذَّةً مِنَ اللَّذَّةِ بِمُوَاقَعَةِ مَا كَرِهَ اللّٰهُ عَزَّ وَجَلَّ ، لِأَنَّ الْعَبْدَ يُصِيبُ اللَّذَّةَ سَاعَةً أَوْ أَقَلَّ مِنْ سَاعَةٍ ، ثُمَّ يُعْقِبُهُ النَّدَمُ الطَّوِيلُ ، وَإِذَا تَرَكَهَا لِلّٰهِ عَزَّ وَجَلَّ ، ثُمَّ ذَكَرَ أَنَّهُ تَرَكَهَا لِطَلَبِ رِضَاهُ ، فَكُلَّمَا ذَكَرَهَا أَمَّلَ وَرَجَّى أَنْ يَكُونَ قَدْ رَضِىَ عَنْهُ بِتَرْكِهِ لَهَا ، وَوَجَدَ سُرُورَ ذٰلِكَ وَلَذَّتَهُ ،
Wa-ʾabqā fī al-qalbi ladhdhatan mina al-ladhdhati bi-muwāqaʿati mā kariha Allāhu ʿazza wa-jalla, li-ʾanna al-ʿabda yuṣību al-ladhdhata sāʿatan ʾaw ʾaqalla min sāʿatin, thumma yuʿqibuhu al-nadamu al-ṭawīlu, wa-ʾidhā tarakahā li-llāhi ʿazza wa-jalla, thumma dhakara ʾannahu tarakahā li-ṭalabi riḍāhu, fa-kullamā dhakarahā ʾammala wa-rajjā ʾan yakūna qad raḍiya ʿanhu bi-tarkihi lahā, wa-wajada surūra dhālika wa-ladhdhatahu,
“‘and leaves a more lasting pleasure in the heart than the pleasure of committing what God, mighty and majestic, dislikes. The servant experiences pleasure for an hour, or less than an hour, and then lengthy regret follows it. But if he gives it up for God, mighty and majestic, and then remembers that he gave it up in pursuit of His approval, whenever he remembers it he hopes and fosters the hope that God has been pleased with him for giving it up, and he experiences the joy and pleasure of that.
فَيَبْقَى ذٰلِكَ السُّرُورُ فِي قَلْبِهِ حَتَّى يَمُوتَ .
Fa-yabqā dhālika al-surūru fī qalbihi ḥattā yamūta.
“‘That joy remains in his heart until he dies.’”
قُلْتُ : قَدْ تَخِفُّ عَلَيَّ الْفِكْرَةُ وَلَا أَعْرِفُ طَرِيقَهَا ، فَمَا الَّذِي يَفْتَحُهَا ؟
Qultu: Qad takhiffu ʿalayya al-fikratu wa-lā ʾaʿrifu ṭarīqahā, fa-mā al-ladhī yaftaḥuhā?
I said, “Reflection may become easy for me while I still do not know how to approach it. What opens it up?”
قَالَ : اجْتِمَاعُ الْهَمِّ مَعَ الْمُطَالَبَةِ بِالْعَقْلِ وَالتَّوَكُّلِ عَلَى الرَّبِّ لَا عَلَى الْعَقْلِ .
Qāla: Ijtimāʿu al-hammi maʿa al-muṭālabati bi-al-ʿaqli wa-al-tawakkuli ʿalā al-rabbi lā ʿalā al-ʿaqli.
He said, “Gathering one's attention, together with seeking through the mind and placing one's trust in the Lord rather than the mind.
وَقَدْ وَصَفَ اللّٰهُ عَزَّ وَجَلَّ الْمُسْتَمِعِينَ لِمَا يُحِبُّ بِاجْتِمَاعِ الْهَمِّ ، فَقَالَ عَزَّ مِنْ قَائِلٍ : إِنَّ فِي ذٰلِكَ لَذِكْرَى لِمَنْ كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ .
Wa-qad waṣafa Allāhu ʿazza wa-jalla al-mustamiʿīna li-mā yuḥibbu bi-ijtimāʿi al-hammi, fa-qāla ʿazza min qāʾilin: ʾInna fī dhālika la-dhikrā li-man kāna lahu qalbun ʾaw ʾalqā al-samʿa wa-huwa shahīdun.
“God, mighty and majestic, has described those who listen to what He loves as having gathered their attention. He said, mighty is He as a speaker: ‘In that is surely a reminder for anyone who has a heart, or listens while fully present.’
Source page 96
قَالَ الْمُفَسِّرُونَ : حَاضِرٌ لَيْسَ بِغَائِبٍ .
Qāla al-mufassirūna: Ḥāḍirun laysa bi-ghāʾibin.
“The commentators said: ‘Present, not absent.’
فَحُضُورُ الْعَقْلِ بِاجْتِمَاعِ الْهَمِّ ؛ لِأَنَّ الْعَقْلَ إِنَّمَا يَشْتَغِلُ عَنِ الْفَهْمِ وَالْفِكْرِ فِي الْمَعَادِ بِتَفْرِيقِ الْهَمِّ فِي الدُّنْيَا ، فَإِذَا اجْتَمَعَ الْهَمُّ حَضَرَ الْعَقْلُ وَلَمْ يَعْزُبْ عَنِ الْفِكْرِ فِيمَا أَحَبَّ اللّٰهُ عَزَّ وَجَلَّ .
Fa-ḥuḍūru al-ʿaqli bi-ijtimāʿi al-hammi; li-ʾanna al-ʿaqla ʾinnamā yashtaghilu ʿani al-fahmi wa-al-fikri fī al-maʿādi bi-tafrīqi al-hammi fī al-dunyā, fa-ʾidhā ijtamaʿa al-hammu ḥaḍara al-ʿaqlu wa-lam yaʿzub ʿani al-fikri fīmā ʾaḥabba Allāhu ʿazza wa-jalla.
“The mind becomes present through gathering one's attention. The mind is diverted from understanding and reflecting on the return only because one's attention is scattered among worldly things. Once attention is gathered, the mind is present and does not wander from reflection on what God, mighty and majestic, loves.
وَكَذٰلِكَ رُوِىَ عَنْ أَبِي الْعَالِيَةِ قِيلَ لَهُ : مَا يَفْتَحُ عَلَى الْفِكْرِ ؟ قَالَ :
Wa-kadhālika ruwiya ʿan ʾAbī al-ʿĀliyati qīla lahu: Mā yaftaḥu ʿalā al-fikri? Qāla:
“Likewise, it is related of Abū al-ʿĀliya that he was asked, ‘What opens the way to reflection?’ He said:
اجْتِمَاعُ الْهَمِّ ، لِأَنَّ الْعَبْدَ إِذَا اجْتَمَعَ هَمُّهُ تَفَكَّرَ ، وَإِذَا تَفَكَّرَ نَظَرَ ، وَإِذَا نَظَرَ أَبْصَرَ .
Ijtimāʿu al-hammi, li-ʾanna al-ʿabda ʾidhā ijtamaʿa hammuhu tafakkara, wa-ʾidhā tafakkara naẓara, wa-ʾidhā naẓara ʾabṣara.
“‘Gathering one's attention. When the servant's attention is gathered, he reflects; when he reflects, he considers; and when he considers, he sees.’”
Source page 97
بَابُ مَا يُنَالُ بِهِ اجْتِمَاعُ الْهَمِّ
Bābu mā yunālu bihi ijtimāʿu al-hammi
Chapter on How to Gather One's Attention
قُلْتُ : فَاجْتِمَاعُ الْهَمِّ بِمَ يُنَالُ ؟
Qultu: Fa-ijtimāʿu al-hammi bi-ma yunālu?
I said, “How, then, does one attain this gathering of attention?”
قَالَ : بِخَلَّتَيْنِ :
Qāla: Bi-khallatayni:
He said, “Through two things:
إِحْدَاهُمَا : قَطْعُ شُغْلِ الْجَوَارِحِ عَنْ كُلِّ شَيْءٍ سِوَى مَا يُرِيدُ أَنْ يَتَفَكَّرَ فِيهِ ؛ لِأَنَّ النَّظَرَ بِالْعَيْنِ يُلْهِى الْقَلْبَ وَيَشْغَلُهُ ، وَاسْتِمَاعُ الْأُذُنِ كَذٰلِكَ ، وَمَسُّ الْيَدِ كَذٰلِكَ ، إِلَّا نَظَرًا أَوِ اسْتِمَاعًا يَسْتَعِينُ بِهِ عَلَى مَا يُرِيدُ أَنْ يَتَفَكَّرَ فِيهِ ، كَالرَّجُلِ يَعِظُكَ فَتَسْتَمِعُ لَهُ لِتَفْهَمَ مَا يَقُولُ أَوْ تَنْظُرُ إِلَيْهِ ، أَوِ الْقِرَاءَةِ فِي الْمُصْحَفِ ، أَوِ الصُّحُفِ فِيهَا الْعِلْمُ .
ʾIḥdāhumā: Qaṭʿu shughli al-jawāriḥi ʿan kulli shayʾin siwā mā yurīdu ʾan yatafakkara fīhi; li-ʾanna al-naẓara bi-al-ʿayni yulhī al-qalba wa-yashghaluhu, wa-istimāʿu al-ʾudhuni kadhālika, wa-massu al-yadi kadhālika, ʾillā naẓaran ʾawi istimāʿan yastaʿīnu bihi ʿalā mā yurīdu ʾan yatafakkara fīhi, ka-al-rajuli yaʿiẓuka fa-tastamiʿu lahu li-tafhama mā yaqūlu ʾaw tanẓuru ʾilayhi, ʾawi al-qirāʾati fī al-muṣḥafi, ʾawi al-ṣuḥufi fīhā al-ʿilmu.
“The first is to stop the bodily faculties from being occupied with anything other than what one wishes to reflect on. Looking with the eye distracts and occupies the heart, as do listening with the ear and touching with the hand. The exception is looking or listening that helps one with what one wishes to reflect on: for instance, a man who admonishes you, whom you listen to so as to understand what he says, or whom you look at; or reading in the Qur'an or in pages containing knowledge.
وَقَدْ وَصَفَ اللّٰهُ عَزَّ وَجَلَّ بِذٰلِكَ مَنْ فَهِمَ عَنْهُ فَقَالَ : الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ .
Wa-qad waṣafa Allāhu ʿazza wa-jalla bi-dhālika man fahima ʿanhu fa-qāla: Al-ladhīna yastamiʿūna al-qawla fa-yattabiʿūna ʾaḥsanahu.
“God, mighty and majestic, has described those who understand from Him in these terms: ‘Those who listen to what is said and follow the best of it.’
قَالَ عَبْدُ اللّٰهِ بْنُ مَسْعُودٍ رَضِيَ اللّٰهُ عَنْهُ : حَدِّثِ الْقَوْمَ مَا حَدَقُوكَ بِأَبْصَارِهِمْ .
Qāla ʿAbdu Allāhi bnu Masʿūdin raḍiya Allāhu ʿanhu: Ḥaddithi al-qawma mā ḥadaqūka bi-ʾabṣārihim.
“ʿAbd Allāh ibn Masʿūd, may God be pleased with him, said, ‘Speak to the people as long as they keep their eyes fixed on you.’
وَكَذٰلِكَ أَنْ تَنْظُرَ إِلَى الْأَشْيَاءِ لِتَعْتَبِرَ بِهَا ، فَأَمَّا مَا سِوَى ذٰلِكَ فَلَا تَشْغَلْ جَوَارِحَكَ بِشَيْءٍ مِنْ أَمْرِ الدُّنْيَا ، فَإِذَا أَرَدْتَ أَنْ تُفَكِّرَ ، خَالِيًا كُنْتَ أَوْ مُسْتَمِعًا أَوْ مُعْتَبِرًا ، فَاقْطَعْ شُغْلَ جَوَارِحِكَ بِالدُّنْيَا ، فَإِنَّ ذٰلِكَ يُغْلِقُ عَنْكَ الْفِكْرَ .
Wa-kadhālika ʾan tanẓura ʾilā al-ʾashyāʾi li-taʿtabira bihā, fa-ʾammā mā siwā dhālika fa-lā tashghal jawāriḥaka bi-shayʾin min ʾamri al-dunyā, fa-ʾidhā ʾaradta ʾan tufakkira, khāliyan kunta ʾaw mustamiʿan ʾaw muʿtabiran, fa-iqṭaʿ shughla jawāriḥika bi-al-dunyā, fa-ʾinna dhālika yughliqu ʿanka al-fikra.
“The same applies to looking at things to draw lessons from them. Apart from that, do not occupy your faculties with any worldly affair. When you wish to reflect, whether you are alone, listening, or drawing a lesson, end your faculties' preoccupation with the world, for that preoccupation shuts reflection off from you.
وَمِنْ ذٰلِكَ قَوْلُهُ عَزَّ وَجَلَّ : إِذْ يَسْتَمِعُونَ إِلَيْكَ وَإِذْ هُمْ نَجْوَى .
Wa-min dhālika qawluhu ʿazza wa-jalla: ʾIdh yastamiʿūna ʾilayka wa-ʾidh hum najwā.
“Relevant here are His words, mighty and majestic: ‘When they listen to you and when they converse in secret.’
Source page 98
وَوَصَفَ اللّٰهُ مُؤْمِنِي الْجِنِّ فَقَالَ : فَلَمَّا حَضَرُوهُ قَالُوا أَنْصِتُوا .
Wa-waṣafa Allāhu muʾminī al-jinni fa-qāla: Fa-lammā ḥaḍarūhu qālū ʾanṣitū.
“God described the believing jinn, saying: ‘When they attended it, they said, “Listen silently.”’
فَمَدَحَهُمْ بِذٰلِكَ إِذْ تَنَاهَوْا عَمَّا يَشْغَلُهُمْ عَنْ فَهْمِ كِتَابِهِ مِنْ رَسُولِ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ .
Fa-madaḥahum bi-dhālika ʾidh tanāhaw ʿammā yashghaluhum ʿan fahmi kitābihi min Rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama.
“He praised them for this, because they restrained one another from what would distract them from understanding His Book as they heard it from God's Messenger, may God bless him and grant him peace.
وَقَالَ عَزَّ وَجَلَّ : وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا .
Wa-qāla ʿazza wa-jalla: Wa-ʾidhā quriʾa al-qurʾānu fa-istamiʿū lahu wa-ʾanṣitū.
“And He, mighty and majestic, said: ‘When the Qur'an is recited, listen to it and remain silent.’
فَأَمَرَ تَبَارَكَ وَتَعَالَى بِتَرْكِ الْكَلَامِ لِيُنَالَ بِهِ فَهْمُ كِتَابِهِ .
Fa-ʾamara tabāraka wa-taʿālā bi-tarki al-kalāmi li-yunāla bihi fahmu kitābihi.
“He, blessed and exalted, thus commanded refraining from speech so that understanding of His Book might be attained through it.
وَرُوِىَ عَنْ حَمْزَةَ بْنِ عَبْدِ اللّٰهِ بْنِ مَسْعُودٍ أَنَّهُ قَالَ : طُوبَى لِمَنْ لَمْ يَشْغَلْ قَلْبَهُ بِمَا تَرَى عَيْنَاهُ ، وَلَمْ يَنْسَ ذِكْرَ رَبِّهِ بِمَا تَسْمَعُ أُذُنَاهُ . فَإِذَا قَطَعَ الْعَبْدُ شُغْلَ جَوَارِحِهِ بِأَلَّا يَشْغَلَهَا بِغَيْرِ مَا يَتَفَكَّرُ فِيهِ ، حَضَرَ عَقْلُهُ فَلَمْ يَشْغَلْهُ بِشَيْءٍ مِمَّا ظَهَرَ .
Wa-ruwiya ʿan Ḥamzata bni ʿAbdi Allāhi bni Masʿūdin ʾannahu qāla: Ṭūbā li-man lam yashghal qalbahu bi-mā tarā ʿaynāhu, wa-lam yansa dhikra rabbihi bi-mā tasmaʿu ʾudhunāhu. Fa-ʾidhā qaṭaʿa al-ʿabdu shughla jawāriḥihi bi-ʾallā yashghalahā bi-ghayri mā yatafakkaru fīhi, ḥaḍara ʿaqluhu fa-lam yashghalhu bi-shayʾin mimmā ẓahara.
“It is related from Ḥamza ibn ʿAbd Allāh ibn Masʿūd that he said, ‘Blessed is someone who does not occupy his heart with what his eyes see and does not forget the remembrance of his Lord because of what his ears hear.’ When the servant ends his faculties' preoccupation by not occupying them with anything other than the subject of his reflection, his mind becomes present, and he does not occupy it with anything external.
الثَّانِيَةُ : أَنْ يَمْنَعَ قَلْبَهُ أَنْ يَنْظُرَ وَيَتَفَكَّرَ فِي شَيْءٍ مِنْ أُمُورِ الدُّنْيَا سِوَى مَا يُرِيدُ أَنْ يَتَفَكَّرَ فِيهِ ، وَكَذَا رَوَى أَبُو هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ ، أَنَّهُ قَالَ : « مِنْ كُلِّ قَلْبِ ابْنِ آدَمَ فِي كُلِّ وَادٍ شُعْبَةٌ ،
Al-thāniyatu: ʾAn yamnaʿa qalbahu ʾan yanẓura wa-yatafakkara fī shayʾin min ʾumūri al-dunyā siwā mā yurīdu ʾan yatafakkara fīhi, wa-kadhā rawā ʾAbū Hurayrata ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama, ʾannahu qāla: «Min kulli qalbi Ibni ʾĀdama fī kulli wādin shuʿbatun,
“The second is to prevent his heart from considering or reflecting on any worldly matter apart from what he wishes to reflect on. Abū Hurayra likewise related that the Prophet, may God bless him and grant him peace, said: ‘From every heart of a child of Adam, a branch reaches into every valley.
فَمَنْ أَتْبَعَ قَلْبَهُ تِلْكَ الشُّعَبَ لَمْ يُبَالِ اللّٰهُ فِي أَيِّ أَوْدِيَتِهِ هَلَكَ وَوَقَعَ » وَقَوْلُهُ عَزَّ وَجَلَّ : أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ .
Fa-man ʾatbaʿa qalbahu tilka al-shuʿaba lam yubāli Allāhu fī ʾayyi ʾawdiyatihi halaka wa-waqaʿa» wa-qawluhu ʿazza wa-jalla: ʾAw ʾalqā al-samʿa wa-huwa shahīdun.
“‘If someone sends his heart after those branches, God does not care in which of its valleys he perishes and falls.’ And His words, mighty and majestic, ‘Or listens while fully present’:
فَهُوَ : أَلَّا يَتَفَكَّرَ فِي غَيْرِ مَا يَسْتَمِعُ ، وَرُوِىَ ذٰلِكَ عَنْ مُجَاهِدٍ وَغَيْرِهِ .
Fa-huwa: ʾAllā yatafakkara fī ghayri mā yastamiʿu, wa-ruwiya dhālika ʿan Mujāhidin wa-ghayrihi.
“this means not thinking about anything other than what one is listening to. That interpretation is related from Mujāhid and others.
فَإِذَا قَطَعَ الْعَبْدُ شُغْلَ جَوَارِحِهِ مِنَ الظَّاهِرِ ، وَقَطَعَ فُضُولَ الْفِكْرِ مِنَ الْبَاطِنِ ، وَمَنَعَ قَلْبَهُ مِنَ الْفِكْرِ إِلَّا فِيمَا يُرِيدُ أَنْ يَتَفَكَّرَ فِيهِ ، اجْتَمَعَ هَمُّهُ وَحَضَرَ عَقْلُهُ ، وَكَذٰلِكَ رَأَيْنَا أَهْلَ الدُّنْيَا : إِذَا أَرَادَ أَحَدٌ مِنْهُمْ أَنْ يُحْكِمَ شَيْئًا مِنْ أَمْرِ دُنْيَاهُ مِنْ تَقْدِيرِ عَمَلٍ يَعْمَلُهُ أَوْ حِسَابٍ يُرِيدُ أَنْ يُحْكِمَهُ ، مَنَعَ سَمْعَهُ وَبَصَرَهُ أَنْ يَشْتَغِلَ بِشَيْءٍ غَيْرِ ذٰلِكَ ،
Fa-ʾidhā qaṭaʿa al-ʿabdu shughla jawāriḥihi mina al-ẓāhiri, wa-qaṭaʿa fuḍūla al-fikri mina al-bāṭini, wa-manaʿa qalbahu mina al-fikri ʾillā fīmā yurīdu ʾan yatafakkara fīhi, ijtamaʿa hammuhu wa-ḥaḍara ʿaqluhu, wa-kadhālika raʾaynā ʾahla al-dunyā: ʾIdhā ʾarāda ʾaḥadun minhum ʾan yuḥkima shayʾan min ʾamri dunyāhu min taqdīri ʿamalin yaʿmaluhu ʾaw ḥisābin yurīdu ʾan yuḥkimahu, manaʿa samʿahu wa-baṣarahu ʾan yashtaghila bi-shayʾin ghayri dhālika,
“When the servant ends his faculties' outward preoccupations and his mind's inward excess of thoughts, and prevents his heart from thinking about anything but the subject he wishes to reflect on, his attention is gathered and his mind becomes present. We have observed the same among worldly people: when one of them wishes to carry out a worldly task precisely, whether planning work he is doing or a calculation he wants to get right, he prevents his hearing and sight from being occupied with anything else,
Source page 99
وَمَنَعَ قَلْبَهُ أَنْ يَنْظُرَ فِي غَيْرِ ذٰلِكَ ، كَرَاهِيَةَ أَلَّا يُحْكِمَ حِسَابَهُ إِنْ شَغَلَ قَلْبَهُ بِالْفِكْرِ فِي غَيْرِ ذٰلِكَ ، أَوْ نَظَرَتِ الْعَيْنُ أَوِ اسْتَمَعَتِ الْأُذُنُ إِلَى شَيْءٍ غَيْرِ ذٰلِكَ مَالَ إِلَيْهِ الْعَقْلُ فَاخْتَلَطَ عَلَيْهِ حِسَابُهُ ، فَإِذَا قَطَعَ الْعَبْدُ شُغْلَ جَوَارِحِهِ عَنِ الدُّنْيَا فِي وَقْتِ فِكْرَتِهِ ، وَمَنَعَ قَلْبَهُ مِنَ النَّظَرِ فِي شَيْءٍ مِنَ الدُّنْيَا اجْتَمَعَ هَمُّهُ ،
Wa-manaʿa qalbahu ʾan yanẓura fī ghayri dhālika, karāhiyata ʾallā yuḥkima ḥisābahu ʾin shaghala qalbahu bi-al-fikri fī ghayri dhālika, ʾaw naẓarati al-ʿaynu ʾawi istamaʿati al-ʾudhunu ʾilā shayʾin ghayri dhālika māla ʾilayhi al-ʿaqlu fa-ikhtalaṭa ʿalayhi ḥisābuhu, fa-ʾidhā qaṭaʿa al-ʿabdu shughla jawāriḥihi ʿani al-dunyā fī waqti fikratihi, wa-manaʿa qalbahu mina al-naẓari fī shayʾin mina al-dunyā ijtamaʿa hammuhu,
“and prevents his heart from considering anything else, for fear of failing to get his calculation right. If he occupies his heart with thinking about something else, or his eye looks at or his ear listens to something else, the mind inclines toward it and his calculation becomes confused. When the servant therefore ends his faculties' preoccupation with the world during his reflection, and prevents his heart from considering anything worldly, his attention is gathered.
فَإِذَا اجْتَمَعَ هَمُّهُ ثُمَّ تَفَكَّرَ بِالتَّوَكُّلِ عَلَى الرَّحْمٰنِ جَلَّ وَعَزَّ لَا عَلَى عَقْلِهِ ، فُتِحَتْ لَهُ الْفِكْرَةُ بِمِنَّةِ اللّٰهِ عَزَّ وَجَلَّ ، لِأَنَّ الْعَبْدَ قَدْ يَغْفُلُ عِنْدَ ذٰلِكَ إِذَا اجْتَمَعَ هَمُّهُ وَاتَّكَلَ عَلَى عَقْلِهِ لِمَا يَعْرِفُ مِنْ فِطْنَتِهِ ، وَقَدْ يُوَسْوِسُ لَهُ الْعَدُوُّ أَنَّ الْفِكْرَةَ إِنَّمَا كَانَتْ تَسْتَغْلِقُ عَنْكَ بِاشْتِغَالِكَ ، فَأَمَّا إِذَا أَحْضَرْتَ هَمَّكَ فَإِنَّهَا تُسْتَفْتَحُ لَكَ الْفِكْرَةُ ،
Fa-ʾidhā ijtamaʿa hammuhu thumma tafakkara bi-al-tawakkuli ʿalā al-Raḥmāni jalla wa-ʿazza lā ʿalā ʿaqlihi, futiḥat lahu al-fikratu bi-minnati Allāhi ʿazza wa-jalla, li-ʾanna al-ʿabda qad yaghfulu ʿinda dhālika ʾidhā ijtamaʿa hammuhu wa-ittakala ʿalā ʿaqlihi li-mā yaʿrifu min fiṭnatihi, wa-qad yuwaswisu lahu al-ʿaduwwu ʾanna al-fikrata ʾinnamā kānat tastaghliqu ʿanka bi-ishtighālika, fa-ʾammā ʾidhā ʾaḥḍarta hammaka fa-ʾinnahā tustaftaḥu laka al-fikratu,
“When his attention is gathered and he then reflects, trusting in the All-Merciful, majestic and mighty, rather than in his own mind, reflection is opened to him through the favor of God, mighty and majestic. At that point, however, the servant may become heedless once his attention is gathered and rely on his mind because he knows his own acuteness. The enemy may whisper to him, ‘Reflection was only closed to you because you were distracted. But once you bring your attention to bear, reflection will be opened to you.’
فَيَتَّكِلُ عَلَى عَقْلِهِ وَيَنْسَى رَبَّهُ تَعَالَى ، فَأَخَافُ أَلَّا يُفْتَحَ لَهُ مَا يُرِيدُ مِنْ خَيْرٍ .
Fa-yattakilu ʿalā ʿaqlihi wa-yansā rabbahu taʿālā, fa-ʾakhāfu ʾallā yuftaḥa lahu mā yurīdu min khayrin.
“He then relies on his mind and forgets his Lord, exalted. I fear that the good he seeks will not be opened to him.
وَمِنْ ذٰلِكَ حَدِيثُ سُلَيْمَانَ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ ، فِي الْوَلَدِ ، أَنَّهُ قَالَ : « لَأَطُوفَنَّ اللَّيْلَةَ بِمِائَةِ امْرَأَةٍ فَتَحْمِلُ كُلُّ امْرَأَةٍ بِغُلَامٍ ، ثُمَّ لَيُقَاتِلُنَّ فُرْسَانًا فِي سَبِيلِ اللّٰهِ ،
Wa-min dhālika ḥadīthu Sulaymāna al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama, fī al-waladi, ʾannahu qāla: «La-ʾaṭūfanna al-laylata bi-miʾati imraʾatin fa-taḥmilu kullu imraʾatin bi-ghulāmin, thumma la-yuqātilunna fursānan fī sabīli Allāhi,
“An example is the account of the prophet Solomon, may God bless him and grant him peace, concerning offspring. He said, ‘Tonight I will certainly visit a hundred women, and each woman will conceive a boy. Then they will certainly fight as horsemen in God's cause.’
وَلَمْ يَقُلْ إِنْ شَاءَ اللّٰهُ » فَقَالَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ : « فَمَا حَمَلَتْ مِنْهُنَّ إِلَّا امْرَأَةٌ وَاحِدَةٌ جَاءَتْ بِشِقِّ غُلَامٍ » قَالَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ : « لَوْ قَالَ : إِنْ شَاءَ اللّٰهُ لَكَانَ كَمَا قَالَ » .
Wa-lam yaqul ʾin shāʾa Allāhu» fa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «Fa-mā ḥamalat minhunna ʾillā imraʾatun wāḥidatun jāʾat bi-shiqqi ghulāmin» qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «Law qāla: ʾIn shāʾa Allāhu la-kāna kamā qāla».
“He did not say, ‘If God wills.’ The Prophet, may God bless him and grant him peace, said, ‘Only one of them conceived, and she gave birth to half a boy.’ The Prophet, may God bless him and grant him peace, said, ‘Had he said, “If God wills,” it would have been as he said.’
فَإِذَا تَفَكَّرَ فِي الْمَعَادِ بِتَخْوِيفِ نَفْسِهِ عَظُمَ قَدْرُ الْعَذَابِ عِنْدَهُ ، فَإِذَا عَظُمَ قَدْرُ الْعَذَابِ عِنْدَهُ هَاجَ فِي قَلْبِهِ الْخَوْفُ حَتَّى لَا يَمْلِكَهُ ، فَمَا مَثَلُ التَّخْوِيفِ فِي جَنْبِ الْخَوْفِ إِلَّا كَمَثَلِ الْوُقُودِ فِي جَنْبِ الْغَلَيَانِ ، كَالْمُوقِدِ يُوقِدُ تَحْتَ الْقِدْرِ الْمَمْلُوءَةِ ، فَكُلَّمَا أَدَامَ الْوُقُودَ اشْتَدَّ الْغَلَيَانُ .
Fa-ʾidhā tafakkara fī al-maʿādi bi-takhwīfi nafsihi ʿaẓuma qadru al-ʿadhābi ʿindahu, fa-ʾidhā ʿaẓuma qadru al-ʿadhābi ʿindahu hāja fī qalbihi al-khawfu ḥattā lā yamlikahu, fa-mā mathalu al-takhwīfi fī janbi al-khawfi ʾillā ka-mathali al-wuqūdi fī janbi al-ghalayāni, ka-al-mūqidi yūqidu taḥta al-qidri al-mamlūʾati, fa-kullamā ʾadāma al-wuqūda ishtadda al-ghalayānu.
“When he reflects on the return while making himself afraid, the gravity of the punishment grows in his estimation. When the gravity of the punishment grows in his estimation, fear surges in his heart until it is beyond his control. Making oneself afraid stands in relation to fear just as stoking a fire stands in relation to boiling: someone lights a fire beneath a full pot, and the longer he keeps the fire burning, the more intense the boiling becomes.
Source page 100
فَكَذٰلِكَ الْعَبْدُ : كُلَّمَا أَدَامَ الْفِكْرَ بِالتَّخْوِيفِ فِي ذِكْرِ الْعِقَابِ وَكَثْرَةِ الْأَهْوَالِ وَعَظِيمِ السُّؤَالِ ، مَعَ الْمَعْرِفَةِ بِعَظِيمِ حَقِّ اللّٰهِ جَلَّ وَعَزَّ ، وَوَاجِبِ طَاعَتِهِ ، وَأَنَّهُ لِعَامَّةِ ذٰلِكَ مُضَيِّعٌ ، هَاجَ الْخَوْفُ ؛ فَإِذَا هَاجَ الْخَوْفُ قَذَفَ الْقَلْبُ بِالْإِصْرَارِ عَلَى الذُّنُوبِ ، وَسَخَا عَنْهَا نَفْسًا ، فَنَدِمَ وَتَابَ وَخَشَعَ وَأَنَابَ ؛ وَكَذٰلِكَ الْوُقُودُ كُلَّمَا اشْتَدَّ دَوَامُ الْوُقُودِ اشْتَدَّ الْغَلَيَانُ ،
Fa-kadhālika al-ʿabdu: Kullamā ʾadāma al-fikra bi-al-takhwīfi fī dhikri al-ʿiqābi wa-kathrati al-ʾahwāli wa-ʿaẓīmi al-suʾāli, maʿa al-maʿrifati bi-ʿaẓīmi ḥaqqi Allāhi jalla wa-ʿazza, wa-wājibi ṭāʿatihi, wa-ʾannahu li-ʿāmmati dhālika muḍayyiʿun, hāja al-khawfu; fa-ʾidhā hāja al-khawfu qadhafa al-qalbu bi-al-ʾiṣrāri ʿalā al-dhunūbi, wa-sakhā ʿanhā nafsan, fa-nadima wa-tāba wa-khashaʿa wa-ʾanāba; wa-kadhālika al-wuqūdu kullamā ishtadda dawāmu al-wuqūdi ishtadda al-ghalayānu,
“So it is with the servant. Whenever he continues reflecting to make himself afraid, remembering the punishment, the many terrors, and the momentous questioning, while recognizing the greatness of what is due to God, majestic and mighty, the obligation to obey Him, and his own neglect of most of that, fear surges up. When fear surges up, the heart throws off its persistence in sins and willingly relinquishes them. He feels remorse, repents, grows humble, and turns back to God. So too with the fire: the more intensely its burning is sustained, the more intense the boiling becomes.
فَإِذَا اشْتَدَّ الْغَلَيَانُ قَذَفَتِ الْقِدْرُ بِبَعْضِ مَا فِيهَا ، فَمَنْ أَدْمَنَ الْفِكْرَ بِالتَّخْوِيفِ لِنَفْسِهِ فِيمَا تَهَدَّدَهُ رَبُّهُ وَتَوَعَّدَهُ بِهِ هَاجَ خَوْفُهُ ، فَأَطْفَأَ نَارَ شَهَوَاتِهِ الَّتِي أَصَرَّ عَلَيْهَا ، فَسَخَا بِتَرْكِ الْإِصْرَارِ نَفْسًا ، وَأَقْلَعَ عَنِ الذُّنُوبِ وَخَافَ عَاقِبَتَهَا ، وَلَا سِيَّمَا إِذَا أَدْمَنَ الْفِكْرَةَ وَهُوَ يَتْلُو كِتَابَ اللّٰهِ عَزَّ وَجَلَّ ، فَيَتَفَكَّرُ فِي وَعْدِهِ وَوَعِيدِهِ ، وَأَهْوَالِ الْقِيَامَةِ وَشَدَائِدِهَا ،
Fa-ʾidhā ishtadda al-ghalayānu qadhafati al-qidru bi-baʿḍi mā fīhā, fa-man ʾadmana al-fikra bi-al-takhwīfi li-nafsihi fīmā tahaddadahu rabbuhu wa-tawaʿʿadahu bihi hāja khawfuhu, fa-ʾaṭfaʾa nāra shahawātihi al-latī ʾaṣarra ʿalayhā, fa-sakhā bi-tarki al-ʾiṣrāri nafsan, wa-ʾaqlaʿa ʿani al-dhunūbi wa-khāfa ʿāqibatahā, wa-lā siyyamā ʾidhā ʾadmana al-fikrata wa-huwa yatlū kitāba Allāhi ʿazza wa-jalla, fa-yatafakkaru fī waʿdihi wa-waʿīdihi, wa-ʾahwāli al-qiyāmati wa-shadāʾidihā,
“When the boiling becomes intense, the pot throws out some of its contents. Anyone who continuously reflects to make himself afraid of what his Lord has threatened and warned him of will feel his fear surge up. It extinguishes the fire of the desires in which he persisted; he willingly gives up that persistence, abandons his sins, and fears their outcome. This is especially so when he reflects continually while reciting the Book of God, mighty and majestic, considering His promise and His threat, and the terrors and hardships of the Resurrection.
وَتِلْكَ أَنْجَعُ الْفِكْرَةِ إِذَا كَانَتْ بِتِلَاوَةِ كِتَابِ اللّٰهِ عَزَّ وَجَلَّ .
Wa-tilka ʾanjaʿu al-fikrati ʾidhā kānat bi-tilāwati kitābi Allāhi ʿazza wa-jalla.
“That is reflection at its most effective: when it accompanies recitation of the Book of God, mighty and majestic.”
Source page 101
بَابُ وَصْفِ مَنَازِلِ الْمُصِرِّينَ وَبِمَ يُقَوِّي الْعَزْمَ عَلَى التَّوْبَةِ وَتَرْكِ الْإِصْرَارِ
Bābu waṣfi manāzili al-muṣirrīna wa-bi-ma yuqawwī al-ʿazma ʿalā al-tawbati wa-tarki al-ʾiṣrāri
Chapter Describing the Different Conditions of Persistent Sinners and How One Strengthens the Resolve to Repent and Give Up Persistence
قُلْتُ : فَهَلْ يَسْتَوِي الْمُصِرُّونَ فِي ذٰلِكَ ؟
Qultu: Fa-hal yastawī al-muṣirrūna fī dhālika?
I said, “Are all persistent sinners alike in this?”
قَالَ : لَا . الْمُصِرُّونَ فِي مَنَازِلَ شَتَّى : فَمِنْهُمْ مَنْ كَثُرَتْ ذُنُوبُهُ ، وَعَظُمَتْ بَلِيَّتُهُ ، وَطَالَتْ غَفْلَتُهُ وَاحْتِجَابُهُ بِهَا عَنِ الْآخِرَةِ ، فَإِذَا أَعْمَلَ قَلْبَهُ فِي الْفِكْرَةِ بِالتَّخْوِيفِ لِمَا خَوَّفَهُ رَبُّهُ عَزَّ وَجَلَّ ، لَمْ يُهَيَّجْ مِنْهُ الْخَوْفُ سَرِيعًا ؛ لِطُولِ غَفْلَتِهِ وَغِلَظِ الْقَسْوَةِ فِيهِ .
Qāla: Lā. Al-muṣirrūna fī manāzila shattā: Fa-minhum man kathurat dhunūbuhu, wa-ʿaẓumat baliyyatuhu, wa-ṭālat ghaflatuhu wa-iḥtijābuhu bihā ʿani al-ʾākhirati, fa-ʾidhā ʾaʿmala qalbahu fī al-fikrati bi-al-takhwīfi li-mā khawwafahu rabbuhu ʿazza wa-jalla, lam yuhayyaj minhu al-khawfu sarīʿan; li-ṭūli ghaflatihi wa-ghilaẓi al-qaswati fīhi.
He said, “No. Persistent sinners are in different conditions. Some have many sins and a grave affliction, and have long been heedless and veiled by that heedlessness from the hereafter. When such a person sets his heart to reflection, making himself afraid of what his Lord, mighty and majestic, has warned him to fear, fear does not quickly stir within him, because his heedlessness has lasted so long and his hardness is so thick.
وَمِنْهُمْ مَنْ قَلَّتْ ذُنُوبُهُ ، وَلَمْ تَطُلْ بِهِ الْغَفْلَةُ ، وَلَا احْتِجَابُهُ بِهَا عَنِ الْآخِرَةِ .
Wa-minhum man qallat dhunūbuhu, wa-lam taṭul bihi al-ghaflatu, wa-lā iḥtijābuhu bihā ʿani al-ʾākhirati.
“Some have few sins, and their heedlessness has not lasted long, nor has their being veiled by it from the hereafter.
وَمِنْهُمْ تَائِبٌ مِنْ بَعْضِ ذُنُوبِهِ ، وَهُوَ مُصِرٌّ عَلَى آخَرَ مِنْ ذُنُوبِهِ .
Wa-minhum tāʾibun min baʿḍi dhunūbihi, wa-huwa muṣirrun ʿalā ʾākhara min dhunūbihi.
“Some have repented of certain sins while persisting in another of their sins.
وَهُمْ فِي مُطَالَبَةِ الْخَوْفِ مُتَفَاوِتُونَ .
Wa-hum fī muṭālabati al-khawfi mutafāwitūna.
“They differ in their pursuit of fear.”
قُلْتُ : فَفَصِّلْ لِي بَيْنَ مُطَالَبَةِ مَنْ عَظُمَ بَلَاؤُهُ ، وَاشْتَدَّ مَرَضُ قَلْبِهِ ، وَبَيْنَ غَيْرِهِ مِنَ الْمُذْنِبِينَ .
Qultu: Fa-faṣṣil lī bayna muṭālabati man ʿaẓuma balāʾuhu, wa-ishtadda maraḍu qalbihi, wa-bayna ghayrihi mina al-mudhnibīna.
I said, “Then explain to me the difference between the pursuit of someone whose affliction is grave and whose heart's sickness is severe, and that of other sinners.”
قَالَ : إِنَّ لِلْعَدُوِّ خُدَعًا مِنَ الدُّعَاءِ عِنْدَ مُطَالَبَةِ الْخَوْفِ ، لِمَنْ عَظُمَ ذَنْبُهُ ، وَطَالَتْ غَفْلَتُهُ ، وَغَلُظَتِ الْقَسْوَةُ فِيهِ ؛ فَإِذَا أَعْمَلَ قَلْبَهُ بِالْفِكْرِ بِالتَّخْوِيفِ لِمَا خَوَّفَهُ رَبُّهُ جَلَّ وَعَزَّ ، لَمْ يُهَيَّجْ مِنْهُ الْخَوْفُ سَرِيعًا لِطُولِ غَفْلَتِهِ ، وَغِلَظِ الْقَسْوَةِ فِي قَلْبِهِ ، لِأَنَّهُ قَدْ أَعْضَلَ دَاؤُهُ فَلَا يَنْجَعُ الدَّوَاءُ فِيهِ .
Qāla: ʾInna li-al-ʿaduwwi khudaʿan mina al-duʿāʾi ʿinda muṭālabati al-khawfi, li-man ʿaẓuma dhanbuhu, wa-ṭālat ghaflatuhu, wa-ghaluẓati al-qaswatu fīhi; fa-ʾidhā ʾaʿmala qalbahu bi-al-fikri bi-al-takhwīfi li-mā khawwafahu rabbuhu jalla wa-ʿazza, lam yuhayyaj minhu al-khawfu sarīʿan li-ṭūli ghaflatihi, wa-ghilaẓi al-qaswati fī qalbihi, li-ʾannahu qad ʾaʿḍala dāʾuhu fa-lā yanjaʿu al-dawāʾu fīhi.
He said, “The enemy has deceptive suggestions for someone seeking fear whose sin is grave, whose heedlessness has lasted long, and whose hardness has grown thick. When he sets his heart to reflection, making himself afraid of what his Lord, majestic and mighty, has warned him to fear, fear does not quickly stir within him, because his heedlessness has lasted so long and the hardness of his heart is so thick. His disease has become intractable, so the remedy takes no effect in him.
وَكَذٰلِكَ أَهْلُ الدُّنْيَا فِي أَمْرَاضِ أَبْدَانِهِمْ : إِذَا طَالَ السُّقْمُ بِأَحَدِهِمْ وَأَعْضَلَ دَاؤُهُ لَمْ يَنْجَعِ الدَّوَاءُ فِيهِ إِلَّا بَطِيئًا ، وَكَذٰلِكَ مَنْ طَالَ مَرَضُ قَلْبِهِ وَأَعْضَلَ دَاؤُهُ لَمْ يَنْجَعِ التَّخْوِيفُ فِيهِ سَرِيعًا ، فَلِلْعَدُوِّ وَلِلنَّفْسِ تَثْبِيطٌ مِنْهُمَا بِالدُّعَاءِ عِنْدَ طَلَبِ الْخَوْفِ ، فَإِذَا لَمْ يَنْجَعِ التَّخْوِيفُ فِيهِ سَرِيعًا ، دَعَتْهُ نَفْسُهُ وَعَدُوُّهُ إِلَى الْمَلَالِ وَالسَّآمَةِ وَالِانْصِرَافِ عَنِ الْفِكْرِ ، وَأَنَّهُ لَيْسَ بِمَقَامِكَ ،
Wa-kadhālika ʾahlu al-dunyā fī ʾamrāḍi ʾabdānihim: ʾIdhā ṭāla al-suqmu bi-ʾaḥadihim wa-ʾaʿḍala dāʾuhu lam yanjaʿi al-dawāʾu fīhi ʾillā baṭīʾan, wa-kadhālika man ṭāla maraḍu qalbihi wa-ʾaʿḍala dāʾuhu lam yanjaʿi al-takhwīfu fīhi sarīʿan, fa-li-al-ʿaduwwi wa-li-al-nafsi tathbīṭun minhumā bi-al-duʿāʾi ʿinda ṭalabi al-khawfi, fa-ʾidhā lam yanjaʿi al-takhwīfu fīhi sarīʿan, daʿat-hu nafsuhu wa-ʿaduwwuhu ʾilā al-malāli wa-al-saʾāmati wa-al-inṣirāfi ʿani al-fikri, wa-ʾannahu laysa bi-maqāmika,
“So it is with people's bodily illnesses in this world: when someone's sickness has lasted long and his disease has become intractable, the remedy takes effect in him only slowly. Likewise, when someone's heart has long been sick and his disease has become intractable, making himself afraid does not quickly take effect in him. The enemy and the self discourage him through their suggestions while he seeks fear. When making himself afraid does not quickly take effect, his self and his enemy invite him to boredom, weariness, and turning away from reflection, telling him, ‘This is not your station,
Source page 102
وَلَا يُهَيَّجُ الْخَوْفُ مِنْ مِثْلِكَ ، إِنَّمَا تُعَنِّي نَفْسَكَ ، فَيَتْرُكُ الْفِكْرَ وَالطَّلَبَ ، وَيَعْتَقِدُ الْمُنَى وَالتَّسْوِيفَ إِلَّا أَنْ يَكُونَ لَبِيبًا فَطِنًا ، فَإِنْ كَانَ لَبِيبًا فَطِنًا رَجَعَ إِلَيْهِمَا بِالزَّجْرِ لَهُمَا عَنْ دُعَائِهِمَا وَقَالَ لَهُمَا : إِنَّ عَظِيمَ مَا يُطَالِبُ مِنَ النَّجَاةِ ، وَعَظِيمَ مَا قَدْ حَلَّ بِهِ مِنَ الْبَلَاءِ الْمُسْلِمِ لَهُ إِلَى عَذَابِ اللّٰهِ عَزَّ وَجَلَّ ،
Wa-lā yuhayyaju al-khawfu min mithlika, ʾinnamā tuʿannī nafsaka, fa-yatruku al-fikra wa-al-ṭalaba, wa-yaʿtaqidu al-munā wa-al-taswīfa ʾillā ʾan yakūna labīban faṭinan, fa-ʾin kāna labīban faṭinan rajaʿa ʾilayhimā bi-al-zajri lahumā ʿan duʿāʾihimā wa-qāla lahumā: ʾInna ʿaẓīma mā yuṭālibu mina al-najāti, wa-ʿaẓīma mā qad ḥalla bihi mina al-balāʾi al-muslimi lahu ʾilā ʿadhābi Allāhi ʿazza wa-jalla,
“‘and fear does not stir in someone like you. You are only wearing yourself out.’ He then abandons reflection and the search, and settles into wishful thinking and procrastination, unless he is discerning and alert. If he is discerning and alert, he turns back on them both, rebukes them for their suggestions, and tells them that the greatness of the deliverance he seeks, and the enormity of the affliction that has befallen him and will surrender him to the punishment of God, mighty and majestic,
إِلَّا أَنْ يَعْفُوَ الْكَرِيمُ - يُزِيلَانِ السَّآمَةَ وَالْمَلَالَ فِي طَلَبِ الْخَوْفِ ، وَيَبْعَثَانِ عَلَى الدَّوَامِ بِالْفِكْرِ بِالتَّخْوِيفِ ، وَإِنَّمَا هٰذَا مَقَامُ مِثْلِي ، لِأَنَّهُ إِنَّمَا خَوَّفَ الْعَاصِينَ مِنْ عِبَادِهِ لِيَخَافُوهُ ، وَتَهَدَّدَ بِالتَّخْوِيفِ مَنْ عَظُمَ ذَنْبُهُ وَطَالَتْ غَفْلَتُهُ ، لِيَتَيَقَّظَ مِنْ رَقْدَتِهِ وَيُفِيقَ مِنْ سَكْرَتِهِ ؛ وَلَكِنَّ دَائِيَ قَدْ أَعْضَلَ ، وَسُقْمَ قَلْبِي قَدْ طَالَ ،
ʾIllā ʾan yaʿfuwa al-karīmu, yuzīlāni al-saʾāmata wa-al-malāla fī ṭalabi al-khawfi, wa-yabʿathāni ʿalā al-dawāmi bi-al-fikri bi-al-takhwīfi, wa-ʾinnamā hādhā maqāmu mithlī, li-ʾannahu ʾinnamā khawwafa al-ʿāṣīna min ʿibādihi li-yakhāfūhu, wa-tahaddada bi-al-takhwīfi man ʿaẓuma dhanbuhu wa-ṭālat ghaflatuhu, li-yatayaqqaẓa min raqdatihi wa-yufīqa min sakratihi; wa-lākinna dāʾiya qad ʾaʿḍala, wa-suqma qalbī qad ṭāla,
“unless the Generous One pardons him, together dispel weariness and boredom in seeking fear and impel him to continue reflecting to make himself afraid. ‘This is precisely the station for someone like me. He has warned the disobedient among His servants to make them fear Him, and has threatened those whose sins are grave and whose heedlessness has lasted long so that they awaken from their sleep and recover from their intoxication. But my disease has become intractable, and my heart's sickness has lasted long.
فَالدَّوَامُ بِالْفِكْرِ بِالتَّخْوِيفِ أَوْلَى بِي إِذَا أَعْضَلَ دَائِي وَطَالَتْ غَفْلَتِي ، فَإِنْ أَدْمَنَ عَلَى ذٰلِكَ هَاجَ الْخَوْفُ بِإِذْنِ رَبِّي .
Fa-al-dawāmu bi-al-fikri bi-al-takhwīfi ʾawlā bī ʾidhā ʾaʿḍala dāʾī wa-ṭālat ghaflatī, fa-ʾin ʾadmana ʿalā dhālika hāja al-khawfu bi-ʾidhni rabbī.
“‘Continuing to reflect so as to make myself afraid is therefore all the more fitting for me, since my disease has become intractable and my heedlessness has lasted long. If he persists in that, fear will stir by my Lord's permission.’
وَلِذٰلِكَ أَمْثَالٌ مِنَ الدُّنْيَا ، كَالدَّاءِ إِذَا أَعْضَلَ لَمْ يَبْرَأْ صَاحِبُهُ إِلَّا بِدَوَامِ التَّدَاوِي وَكَالثَّوْبِ إِذَا كَثُرَ وَسَخُهُ لَمْ يَنْقَ إِلَّا بِإِدَامَةِ غَسْلِهِ ؛ فَإِذَا أَدْمَنَ الْمُصِرُّ الْفِكْرَ بِالتَّخْوِيفِ سَخَتْ نَفْسُهُ بِالتَّوْبَةِ .
Wa-li-dhālika ʾamthālun mina al-dunyā, ka-al-dāʾi ʾidhā ʾaʿḍala lam yabraʾ ṣāḥibuhu ʾillā bi-dawāmi al-tadāwī wa-ka-al-thawbi ʾidhā kathura wasakhuhu lam yanqa ʾillā bi-ʾidāmati ghaslihi; fa-ʾidhā ʾadmana al-muṣirru al-fikra bi-al-takhwīfi sakhat nafsuhu bi-al-tawbati.
“There are examples of this in the world. When a disease becomes intractable, its sufferer recovers only through continued treatment. When a garment is heavily soiled, it becomes clean only through continued washing. When the persistent sinner continually reflects to make himself afraid, his self becomes willing to repent.
وَكَذٰلِكَ التَّائِبُ مِنْ بَعْضِ ذُنُوبِهِ الْمُقِيمُ عَلَى بَعْضِهَا قَدْ يَكُونُ بَعْضُ مَا هُوَ مُقِيمٌ عَلَيْهِ قَدْ غَلَبَ عَلَى قَلْبِهِ حُبُّهُ ، وَطَالَتْ بِهِ غَفْلَتُهُ ، وَدَامَتْ لَهُ عَادَتُهُ ؛ وَمُطَالَبَةُ الْخَوْفِ فِي عَاقِبَةِ ذَنْبِهِ ذٰلِكَ عَسِيرَةٌ ، وَهُوَ دُونَ الْمُصِرِّ عَلَى أَكْثَرِ ذُنُوبِهِ ، إِلَّا أَنَّهُ مُحْتَاجٌ أَيْضًا إِلَى الدَّوَامِ عَلَى الْفِكْرِ ، وَدَفْعِ خُدَعِ النَّفْسِ وَالْعَدُوِّ بِمِثْلِ ذٰلِكَ ،
Wa-kadhālika al-tāʾibu min baʿḍi dhunūbihi al-muqīmu ʿalā baʿḍihā qad yakūnu baʿḍu mā huwa muqīmun ʿalayhi qad ghalaba ʿalā qalbihi ḥubbuhu, wa-ṭālat bihi ghaflatuhu, wa-dāmat lahu ʿādatuhu; wa-muṭālabatu al-khawfi fī ʿāqibati dhanbihi dhālika ʿasīratun, wa-huwa dūna al-muṣirri ʿalā ʾakthari dhunūbihi, ʾillā ʾannahu muḥtājun ʾayḍan ʾilā al-dawāmi ʿalā al-fikri, wa-dafʿi khudaʿi al-nafsi wa-al-ʿaduwwi bi-mithli dhālika,
“Likewise, someone who has repented of some sins but continues in others may have his heart overcome by love of some of the sins he continues in. His heedlessness concerning them may have lasted long, and his habit may have persisted. Seeking fear of the outcome of that particular sin is difficult. His condition is less severe than that of someone who persists in most of his sins, yet he too needs to continue reflecting and to repel the deceptions of the self and the enemy in the same way,
حَتَّى تَسْخُوَ نَفْسُهُ بِالتَّوْبَةِ وَيَنْدَمَ عَلَى جُمْلَةِ مَا عَمِلَ مِنَ الذُّنُوبِ ، وَيَنْوِيَ أَلَّا يَعُودَ ، وَقَدْ أَنْجَعَ حِينَئِذٍ فِيهِمَا الْخَوْفُ .
Ḥattā taskhuwa nafsuhu bi-al-tawbati wa-yandama ʿalā jumlati mā ʿamila mina al-dhunūbi, wa-yanwiya ʾallā yaʿūda, wa-qad ʾanjaʿa ḥīnaʾidhin fīhimā al-khawfu.
“until his self becomes willing to repent, he regrets the whole of the sins he has committed, and he intends not to return to them. Fear will then have taken effect in both of them.”
Source page 103
قُلْتُ : فَالنَّدَمُ عَلَى جُمْلَتِهَا يَجْزِيهِ دُونَ مَعْرِفَتِهَا بِأَعْيَانِهَا .
Qultu: Fa-al-nadamu ʿalā jumlatihā yajzīhi dūna maʿrifatihā bi-ʾaʿyānihā.
I said, “Then regret for them as a whole suffices for him without knowing each one individually?”
قَالَ : لَا ، لِأَنَّ كَثِيرًا مِنَ الذُّنُوبِ يَسْتُرُهَا الْهَوَى ، وَيَحُولُ بَيْنَ الْعَبْدِ وَبَيْنَهَا النِّسْيَانُ ، وَلِلْعَدُوِّ وَالنَّفْسِ خُدَعٌ عِنْدَ ذٰلِكَ ، إِذَا عَلِمَا أَنَّهُ قَدْ غَلَبَهُمَا ، وَصَارَ إِلَى النَّدَمِ وَاعْتِقَادِ التَّوْبَةِ مِنْ ذُنُوبِهِ ، أَرَيَاهُ أَنَّهُ لَا ذُنُوبَ لَهُ إِلَّا الذُّنُوبُ الَّتِي يَذْكُرُهَا فِي هٰذَا الْمَقَامِ ، وَقَدْ تَكُونُ لَهُ ذُنُوبٌ أُخَرُ كَثِيرَةٌ ، كَانَتْ فِي أَحْوَالِهِ فِيمَا مَضَى مِنْ عُمُرِهِ ،
Qāla: Lā, li-ʾanna kathīran mina al-dhunūbi yasturuhā al-hawā, wa-yaḥūlu bayna al-ʿabdi wa-baynahā al-nisyānu, wa-li-al-ʿaduwwi wa-al-nafsi khudaʿun ʿinda dhālika, ʾidhā ʿalimā ʾannahu qad ghalabahumā, wa-ṣāra ʾilā al-nadami wa-iʿtiqādi al-tawbati min dhunūbihi, ʾarayāhu ʾannahu lā dhunūba lahu ʾillā al-dhunūbu al-latī yadhkuruhā fī hādhā al-maqāmi, wa-qad takūnu lahu dhunūbun ʾukharu kathīratun, kānat fī ʾaḥwālihi fīmā maḍā min ʿumurihi,
He said, “No. Desire conceals many sins, and forgetfulness comes between the servant and them. The enemy and the self have deceptions for this moment. When they know that he has overcome them and has come to regret and resolve to repent of his sins, they make it seem that he has no sins except those he remembers in his present condition. Yet he may have many other sins committed in various circumstances earlier in his life:
مِنْ كَلَامٍ لَا يَظُنُّهُ ذَنْبًا أَوْ عَمَلٍ لَا يَعُدُّهُ خَطَأً ، أَوْ مَظْلَمَةٍ لَا يَرَى أَنَّهَا مَظْلَمَةٌ لِغَلَبَةِ الْهَوَى ، وَقَدْ يُخَيَّلُ إِلَيْهِ أَنَّهُ قَدْ تَابَ مِنْ جَمِيعِ ذُنُوبِهِ وَهُوَ مُصِرٌّ عَلَى أَكْثَرِهَا أَوْ بَعْضِهَا وَهُوَ لَا يَعْلَمُ ؛ لِأَنَّهُ فِي وَقْتِ الْخَوْفِ أَطْوَعُ مَا كَانَ لِرَبِّهِ جَلَّ وَعَزَّ ، وَلَيْسَ لَهُ جَارِحَةٌ تَتَحَرَّكُ بِمَا يَكْرَهُ مَوْلَاهُ ،
Min kalāmin lā yaẓunnuhu dhanban ʾaw ʿamalin lā yaʿudduhu khaṭaʾan, ʾaw maẓlamatin lā yarā ʾannahā maẓlamatun li-ghalabati al-hawā, wa-qad yukhayyalu ʾilayhi ʾannahu qad tāba min jamīʿi dhunūbihi wa-huwa muṣirrun ʿalā ʾaktharihā ʾaw baʿḍihā wa-huwa lā yaʿlamu; li-ʾannahu fī waqti al-khawfi ʾaṭwaʿu mā kāna li-rabbihi jalla wa-ʿazza, wa-laysa lahu jāriḥatun tataḥarraku bi-mā yakrahu mawlāhu,
“words he does not think sinful, actions he does not count as wrong, or injustices he does not see as injustices because desire prevails. He may imagine that he has repented of all his sins while unknowingly persisting in most or some of them. At the moment of fear, he is as obedient as he has ever been to his Lord, majestic and mighty, and no limb of his is engaged in what his Master dislikes.
وَهٰذَا لَا يَكَادُ يَعْرِفُ جَمِيعَ ذُنُوبِهِ تِلْكَ السَّاعَةَ . فَإِنْ كَانَ عَاقِلًا مُتَيَقِّظًا عَلِمَ أَنَّ لَهُ ذُنُوبًا كَانَتْ فِي أَحْوَالِهِ فِيمَا مَضَى مِنْ عُمُرِهِ كَثِيرَةً ، وَمِثْلُهُ فِيمَا كَانَ مِنَ الْغَفْلَةِ يُعَمَّى عَلَيْهِ أَكْثَرُ ذُنُوبِهِ مِنْ كَلَامٍ يَتَكَلَّمُ بِهِ لَا يَظُنُّهُ مُحَرَّمًا عَلَيْهِ ، أَوْ عَقْدِ ضَمِيرٍ بِالسُّوءِ لَمْ يَكُنْ يَرَاهُ فِيهِ مُخْطِئًا ، بَلْ قَدْ يَسْمَعُ بِهِ فَيَتَعَجَّبُ مِمَّنْ يَأْتِيهِ ،
Wa-hādhā lā yakādu yaʿrifu jamīʿa dhunūbihi tilka al-sāʿata. Fa-ʾin kāna ʿāqilan mutayaqqiẓan ʿalima ʾanna lahu dhunūban kānat fī ʾaḥwālihi fīmā maḍā min ʿumurihi kathīratan, wa-mithluhu fīmā kāna mina al-ghaflati yuʿammā ʿalayhi ʾaktharu dhunūbihi min kalāmin yatakallamu bihi lā yaẓunnuhu muḥarraman ʿalayhi, ʾaw ʿaqdi ḍamīrin bi-al-sūʾi lam yakun yarāhu fīhi mukhṭiʾan, bal qad yasmaʿu bihi fa-yataʿajjabu mimman yaʾtīhi,
“Such a person can scarcely recognize all his sins at that moment. If he is intelligent and alert, he knows that he has many sins committed in various circumstances earlier in his life. For someone in his former heedless condition, most of his sins are obscured: words he speaks without thinking them forbidden to him, or an inward commitment to evil in which he did not consider himself at fault. He may even hear of it and marvel at those who do it,
وَهُوَ يَفْعَلُهُ وَلَا يَعْرِفُهُ .
Wa-huwa yafʿaluhu wa-lā yaʿrifuhu.
“while doing it himself without recognizing it.”
Source page 104
بَابُ مَعْرِفَةِ التَّذَكُّرِ بِمَعْرِفَةِ أَحْوَالِهِ
Bābu maʿrifati al-tadhakkuri bi-maʿrifati ʾaḥwālihi
Chapter on Understanding Recollection through Knowing One's Circumstances
قُلْتُ : فَبِمَ يَعْرِفُهَا ؟
Qultu: Fa-bi-ma yaʿrifuhā?
I said, “How, then, does he recognize them?”
قَالَ : يَعْرِفُهَا بِتَذَكُّرِ سَاعَاتِهِ فِيمَا مَضَى مِنْ أَيَّامِهِ ، فَإِنَّهُ لَا يَعْرِفُهَا إِلَّا بِذٰلِكَ ، وَيَتَذَكَّرُ أَحْوَالَهُ فِي سَاعَاتِهِ فِيمَا مَضَى مِنْ عُمُرِهِ ؛ كَيْفَ كَانَ فِيهَا ؟ مِنْ حَقٍّ ضَيَّعَهُ ، أَوْ ذَنْبٍ قَدْ رَكِبَهُ ، فَيَعْرِضُ أَيَّامَهُ الْخَالِيَةَ فِي عُمُرِهِ وَأَحْوَالَهُ فِي أَيَّامِهِ ، وَحَرَكَاتِهِ وَسُكُونَهُ وَضَمِيرَهُ فِي أَحْوَالِهِ ، فَيَذْكُرُ غَضَبَهُ وَرِضَاهُ ؛ كَيْفَ كَانَ فِيهِ ؟
Qāla: Yaʿrifuhā bi-tadhakkuri sāʿātihi fīmā maḍā min ʾayyāmihi, fa-ʾinnahu lā yaʿrifuhā ʾillā bi-dhālika, wa-yatadhakkaru ʾaḥwālahu fī sāʿātihi fīmā maḍā min ʿumurihi; kayfa kāna fīhā? Min ḥaqqin ḍayyaʿahu, ʾaw dhanbin qad rakibahu, fa-yaʿriḍu ʾayyāmahu al-khāliyata fī ʿumurihi wa-ʾaḥwālahu fī ʾayyāmihi, wa-ḥarakātihi wa-sukūnahu wa-ḍamīrahu fī ʾaḥwālihi, fa-yadhkuru ghaḍabahu wa-riḍāhu; kayfa kāna fīhi?
He said, “He recognizes them by recalling the hours of his past days, for he can recognize them only in this way. He recalls his circumstances during the hours of his earlier life: how did he behave in them? What right did he neglect, or what sin did he commit? He reviews the days of his life that have gone by, his circumstances in those days, and his movements, stillness, and inner thoughts in those circumstances. He remembers his anger and his contentment: how did he behave in that?
وَمَحَبَّتَهُ وَبُغْضَهُ وَاكْتِسَابَهُ وَإِنْفَاقَهُ وَإِمْسَاكَهُ ، وَرَدَّ مَا كَانَ عَلَيْهِ مِنْ حَقٍّ ، وَأَخْذَهُ مَا كَانَ لَهُ عِنْدَ غَيْرِهِ كَيْفَ كَانَ ، أَخَذَهُ بِالْحَقِّ أَمْ بِغَيْرِهِ ؟ وَمَنْطِقَهُ وَلَحْظَةَ اسْتِمَاعِهِ وَخُطَاهُ بِرِجْلِهِ ، وَبَطْشَهُ بِيَدِهِ ، وَمَظَالِمَ الْعِبَادِ عِنْدَهُ فِي أَمْوَالِهِمْ وَأَعْرَاضِهِمْ ، وَحُقُوقَ مَنْ يَجِبُ لَهُ عَلَيْهِ الْحَقُّ مِنْ أَقْرِبَائِهِ وَغَيْرِهِمْ . فَيَتَذَكَّرُ تَذَكُّرَ مَنْ يُرِيدُ الطَّهَارَةَ قَبْلَ لِقَاءِ اللّٰهِ عَزَّ وَجَلَّ ،
Wa-maḥabbatahu wa-bughḍahu wa-iktisābahu wa-ʾinfāqahu wa-ʾimsākahu, wa-radda mā kāna ʿalayhi min ḥaqqin, wa-ʾakhdhahu mā kāna lahu ʿinda ghayrihi kayfa kāna, ʾakhadhahu bi-al-ḥaqqi ʾam bi-ghayrihi? Wa-manṭiqahu wa-laḥẓata istimāʿihi wa-khuṭāhu bi-rijlihi, wa-baṭshahu bi-yadihi, wa-maẓālima al-ʿibādi ʿindahu fī ʾamwālihim wa-ʾaʿrāḍihim, wa-ḥuqūqa man yajibu lahu ʿalayhi al-ḥaqqu min ʾaqribāʾihi wa-ghayrihim. Fa-yatadhakkaru tadhakkura man yurīdu al-ṭahārata qabla liqāʾi Allāhi ʿazza wa-jalla,
“He recalls his love and hatred, his earning, spending, and withholding, his repayment of what he owed, and his taking what others owed him: how did he take it? Did he take it rightfully or otherwise? He recalls his speech, the moment of his listening, the steps of his foot, the actions of his hand, the wrongs he owes people concerning their property and honor, and the rights of relatives and others to whom he owes a duty. He remembers as someone who wishes to become pure before meeting God, mighty and majestic,
وَيَتَذَكَّرُ مَظَالِمَ الْعِبَادِ عِنْدَهُ تَذَكُّرَ مَنْ أَوْقَفَ نَفْسَهُ لِلْقِصَاصِ قَبْلَ الْقِصَاصِ بَيْنَ يَدَيِ اللّٰهِ عَزَّ وَجَلَّ .
Wa-yatadhakkaru maẓālima al-ʿibādi ʿindahu tadhakkura man ʾawqafa nafsahu li-al-qiṣāṣi qabla al-qiṣāṣi bayna yadayi Allāhi ʿazza wa-jalla.
“and remembers the wrongs he owes people as someone who has presented himself for redress before redress is exacted in the presence of God, mighty and majestic.
فَإِذَا تَذَكَّرَ كَيْفَ كَانَ مُنْذُ أَصْبَحَ إِلَى أَنْ أَمْسَى فِي جَمِيعِ هٰذِهِ الْأَحْوَالِ ؟
Fa-ʾidhā tadhakkara kayfa kāna mundhu ʾaṣbaḥa ʾilā ʾan ʾamsā fī jamīʿi hādhihi al-ʾaḥwāli?
“When he recalls how he behaved from morning until evening in all these circumstances,
وَكَيْفَ كَانَ إِذَا أَمْسَى إِلَى أَنْ أَصْبَحَ ، فَعَرَضَ كُلَّ جَارِحَةٍ عَلَى حِيَالِهَا فِي عَمَلِ لَيْلِهِ وَنَهَارِهِ ، وَكَيْفَ كَانَ قَلْبُهُ فِي أَعْمَالِهِ الصَّالِحَةِ ، مَا كَانَ يُرِيدُ بِهَا ، وَعَلَى مَا كَانَ يَدُورُ ، وَمَا الَّذِي كَانَ يَبْعَثُهُ عَلَى الْأَعْمَالِ ، وَكَيْفَ كَانَتْ عُقُودُ ضَمِيرِهِ مِنَ الْحَسَدِ عَلَى الدِّينِ وَغَيْرِهِ ، وَجَمِيعِ أَعْمَالِ قَلْبِهِ ؟ - ذَكَرَ حُقُوقًا كَثِيرَةً لِلّٰهِ عَزَّ وَجَلَّ ضَيَّعَهَا ،
Wa-kayfa kāna ʾidhā ʾamsā ʾilā ʾan ʾaṣbaḥa, fa-ʿaraḍa kulla jāriḥatin ʿalā ḥiyālihā fī ʿamali laylihi wa-nahārihi, wa-kayfa kāna qalbuhu fī ʾaʿmālihi al-ṣāliḥati, mā kāna yurīdu bihā, wa-ʿalā mā kāna yadūru, wa-mā al-ladhī kāna yabʿathuhu ʿalā al-ʾaʿmāli, wa-kayfa kānat ʿuqūdu ḍamīrihi mina al-ḥasadi ʿalā al-dīni wa-ghayrihi, wa-jamīʿi ʾaʿmāli qalbihi? Dhakara ḥuqūqan kathīratan li-llāhi ʿazza wa-jalla ḍayyaʿahā,
“and how he behaved from evening until morning, reviewing each faculty separately in its activity by night and day; how his heart was in his good deeds, what he intended by them, what it revolved around, and what moved him to act; what inward commitments he held to envy concerning religion and other things, and all the acts of his heart, then he remembers many rights of God, mighty and majestic, that he neglected.
كُلَّمَا ذَكَرَ حَقًّا قَدْ ضَيَّعَهُ هَاجَ النَّدَمُ مِنْ قَلْبِهِ ، لِمَا مَضَى مِنْ تَفْرِيطِهِ فِي حُقُوقِ رَبِّهِ ، وَأَعْطَى الْعَزْمَ أَنْ يَقُومَ بِهِ لِلّٰهِ عَزَّ وَجَلَّ فِيمَا يَسْتَقْبِلُ مِنْ عُمُرِهِ ، وَكُلَّمَا مَرَّ بِذَنْبٍ قَدِ اكْتَسَبَهُ هَاجَ حُزْنُهُ وَنَدَمُهُ ، وَخَافَ أَنْ يَكُونَ قَدْ نَظَرَ إِلَيْهِ اللّٰهُ جَلَّ وَعَزَّ بِمَقْتٍ وَغَضَبٍ ، فَآلَى عَلَى نَفْسِهِ أَلَّا يَقْبَلَهُ بَعْدَهَا ، وَلَا يَرْحَمَهُ أَبَدًا ؛
Kullamā dhakara ḥaqqan qad ḍayyaʿahu hāja al-nadamu min qalbihi, li-mā maḍā min tafrīṭihi fī ḥuqūqi rabbihi, wa-ʾaʿṭā al-ʿazma ʾan yaqūma bihi li-llāhi ʿazza wa-jalla fīmā yastaqbilu min ʿumurihi, wa-kullamā marra bi-dhanbin qadi iktasabahu hāja ḥuznuhu wa-nadamuhu, wa-khāfa ʾan yakūna qad naẓara ʾilayhi Allāhu jalla wa-ʿazza bi-maqtin wa-ghaḍabin, fa-ʾālā ʿalā nafsihi ʾallā yaqbalahu baʿdahā, wa-lā yarḥamahu ʾabadan;
“Whenever he remembers a right he has neglected, remorse stirs from his heart over his past failure to fulfill what is due to his Lord, and he pledges his resolve to fulfill it for God, mighty and majestic, in the life that remains to him. Whenever he comes upon a sin he has committed, his sorrow and regret stir up. He fears that God, majestic and mighty, may have looked upon him with loathing and anger, and sworn to Himself never afterward to accept him or ever show him mercy.
Source page 105
فَأَعْطَى الْعَزْمَ أَلَّا يَعُودَ إِلَى ذَنْبٍ أَبَدًا وَاتَّصَلَ الرَّجَاءُ بِالْخَوْفِ ، وَامْتَنَعَ مِنْهُ الْإِيَاسُ ، وَرَجَعَ إِلَى نَفْسِهِ بِذِكْرِ الرَّجَاءِ ؛ أَنَّهُ لَوْ كَانَ أَوْجَبَ أَلَّا يَرْحَمَنِي أَبَدًا لَمَا أَهَاجَ قَلْبِي بِالرَّجَاءِ ، وَلَا تَسَخَّى قَلْبِي بِالتَّوْبَةِ ، فَالرَّجَاءُ وَالْخَوْفُ هَائِجَانِ فِي قَلْبِي ، وَهُوَ يَسْتَشِفُّ حُقُوقَ رَبِّهِ حَقًّا حَقًّا ، وَهُوَ يَتَذَكَّرُ ذُنُوبَهُ ذَنْبًا ذَنْبًا .
Fa-ʾaʿṭā al-ʿazma ʾallā yaʿūda ʾilā dhanbin ʾabadan wa-ittaṣala al-rajāʾu bi-al-khawfi, wa-imtanaʿa minhu al-ʾiyāsu, wa-rajaʿa ʾilā nafsihi bi-dhikri al-rajāʾi; ʾannahu law kāna ʾawjaba ʾallā yarḥamanī ʾabadan la-mā ʾahāja qalbī bi-al-rajāʾi, wa-lā tasakhkhā qalbī bi-al-tawbati, fa-al-rajāʾu wa-al-khawfu hāʾijāni fī qalbī, wa-huwa yastashiffu ḥuqūqa rabbihi ḥaqqan ḥaqqan, wa-huwa yatadhakkaru dhunūbahu dhanban dhanban.
“He then pledges his resolve never to return to any sin. Hope joins with fear, despair is kept from him, and he turns back upon himself with the remembrance of hope: ‘Had He decreed that He would never show me mercy, He would not have stirred my heart with hope, nor would my heart have become willing to repent. Both hope and fear are stirring in my heart.’ He examines what is due to his Lord, right by right, and remembers his sins, sin by sin.
فَإِذَا كَثُرَ ذِكْرُ التَّضْيِيعِ لِحُقُوقِ اللّٰهِ عَزَّ وَجَلَّ فِي قَلْبِهِ ، وَكَثُرَ ذِكْرُ عَدَدِ الذُّنُوبِ الَّتِي كَانَتْ مِنْهُ فَلَمْ يَذْكُرْ يَوْمًا مِنْ أَيَّامِهِ طَلَعَتْ فِيهِ الشَّمْسُ ثُمَّ غَابَتْ ، حَفِظَ لِلّٰهِ تَعَالَى فِيهِ جَارِحَةً مِنْ جَوَارِحِهِ ، لَا يَعْرِفُ أَنَّهُ حَفِظَ لِسَانَهُ فِي يَوْمٍ مِنْ أَيَّامِهِ إِلَى أَنْ أَمْسَى ، فَلَمْ يَتَكَلَّمْ بِكَلِمَةٍ يَتَخَوَّفُ سَخَطَ اللّٰهِ عَزَّ وَجَلَّ فِيهَا ،
Fa-ʾidhā kathura dhikru al-taḍyīʿi li-ḥuqūqi Allāhi ʿazza wa-jalla fī qalbihi, wa-kathura dhikru ʿadadi al-dhunūbi al-latī kānat minhu fa-lam yadhkur yawman min ʾayyāmihi ṭalaʿat fīhi al-shamsu thumma ghābat, ḥafiẓa li-llāhi taʿālā fīhi jāriḥatan min jawāriḥihi, lā yaʿrifu ʾannahu ḥafiẓa lisānahu fī yawmin min ʾayyāmihi ʾilā ʾan ʾamsā, fa-lam yatakallam bi-kalimatin yatakhawwafu sakhaṭa Allāhi ʿazza wa-jalla fīhā,
“When his heart increasingly recalls his neglect of what is due to God, mighty and majestic, and increasingly recalls the number of sins he has committed, he cannot remember a single day from sunrise to sunset on which he guarded any of his faculties for God, exalted. He cannot recall guarding his tongue for one of his days until evening without speaking a word in which he feared the displeasure of God, mighty and majestic,
وَلَا سَلِمَ سَمْعُهُ وَبَصَرُهُ وَخُطَاهُ ، وَلَا تَفَقَّدَ فِيهِ قَلْبَهُ يَوْمًا إِلَى اللَّيْلِ فِي طَاعَةِ رَبِّهِ ، فَلَمْ تَخْطُرْ خَطْرَةُ رِيَاءٍ وَلَا عُجْبٍ وَلَا كِبْرٍ وَلَا حَسَدٍ إِلَّا كَرِهَهَا وَسَلِمَ مِنْهَا ، فَأَخْلَصَ طَاعَةَ رَبِّهِ يَوْمًا فِي أَيَّامِهِ فِيمَا خَلَا مِنْ عُمُرِهِ .
Wa-lā salima samʿuhu wa-baṣaruhu wa-khuṭāhu, wa-lā tafaqqada fīhi qalbahu yawman ʾilā al-layli fī ṭāʿati rabbihi, fa-lam takhṭur khaṭratu riyāʾin wa-lā ʿujbin wa-lā kibrin wa-lā ḥasadin ʾillā karihahā wa-salima minhā, fa-ʾakhlaṣa ṭāʿata rabbihi yawman fī ʾayyāmihi fīmā khalā min ʿumurihi.
“nor his hearing, sight, and footsteps remaining untainted; nor tending his heart in obedience to his Lord for a day until night, so that no impulse of ostentation, self-admiration, arrogance, or envy arose without his rejecting it and remaining free of it, thus making his obedience to his Lord sincere for a single day in his past life.
فَإِذَا نَظَرَ إِلَى كَثْرَةِ تَضْيِيعِ حُقُوقِ اللّٰهِ جَلَّ وَعَزَّ وَدَوَامِ تَرْكِ الرِّعَايَةِ لَهَا وَعَظِيمِ الذُّنُوبِ ، وَكَثْرَةِ الْمَظَالِمِ لِلنَّاسِ عِنْدَهُ فِي أَعْرَاضِهِمْ وَأَمْوَالِهِمْ ، وَتَرْكِ الْإِخْلَاصِ فِي الْقَلِيلِ الَّذِي كَانَ يَعْمَلُهُ ، خَافَ أَنْ يَكُونَ الْخَيْرُ مُحْبَطًا ، وَتَضْيِيعُ حُقُوقِ اللّٰهِ تَعَالَى وَعَظِيمُ الذُّنُوبِ قَدْ سَقَطَ بِهِمَا مِنْ عَيْنِ اللّٰهِ جَلَّ وَعَزَّ ، وَكَادَ يُخَامِرُ الْإِيَاسُ عَقْلَهُ ؛
Fa-ʾidhā naẓara ʾilā kathrati taḍyīʿi ḥuqūqi Allāhi jalla wa-ʿazza wa-dawāmi tarki al-riʿāyati lahā wa-ʿaẓīmi al-dhunūbi, wa-kathrati al-maẓālimi li-al-nāsi ʿindahu fī ʾaʿrāḍihim wa-ʾamwālihim, wa-tarki al-ʾikhlāṣi fī al-qalīli al-ladhī kāna yaʿmaluhu, khāfa ʾan yakūna al-khayru muḥbaṭan, wa-taḍyīʿu ḥuqūqi Allāhi taʿālā wa-ʿaẓīmu al-dhunūbi qad saqaṭa bihimā min ʿayni Allāhi jalla wa-ʿazza, wa-kāda yukhāmiru al-ʾiyāsu ʿaqlahu;
“When he considers how greatly he has neglected what is due to God, majestic and mighty, how constantly he has failed to observe it, the enormity of his sins, the many wrongs he owes people concerning their honor and property, and his lack of sincerity in the little he used to do, he fears that his good has been nullified, and that his neglect of what is due to God, exalted, and his grave sins have made him fall from God's regard, majestic and mighty. Despair almost overwhelms his mind,
لِأَنَّهُ كَانَ يَظُنُّ أَنَّهُ مُطِيعٌ لِلّٰهِ عَزَّ وَجَلَّ ، فَكُلَّمَا فَتَّشَ نَفْسَهُ وَتَذَكَّرَ أَحْوَالَهُ ، عَلِمَ أَنَّهُ قَدْ كَانَ حُرِبَ بِدِينِهِ وَهُوَ لَا يَعْلَمُ .
Li-ʾannahu kāna yaẓunnu ʾannahu muṭīʿun li-llāhi ʿazza wa-jalla, fa-kullamā fattasha nafsahu wa-tadhakkara ʾaḥwālahu, ʿalima ʾannahu qad kāna ḥuriba bi-dīnihi wa-huwa lā yaʿlamu.
“because he had thought that he was obedient to God, mighty and majestic. The more he examines himself and recalls his circumstances, the more he realizes that he had been robbed of his religion without knowing it.
Source page 106
فَمَثَلُهُ كَمَثَلِ رَجُلٍ كَانَ لَهُ مَالٌ عَظِيمٌ فِي صُنْدُوقٍ مُقْفَلٍ فَسَرَقَ مَا فِي الصُّنْدُوقِ وَأَقْفَلَهُ كَمَا كَانَ ، فَهُوَ قَوِيُّ الْقَلْبِ مَسْرُورٌ بِمَا يَرَى أَنَّهُ فِي الصُّنْدُوقِ ، فَلَمَّا فَتَحَ الصُّنْدُوقَ فَلَمْ يَرَ الْمَالَ ، عَلِمَ أَنَّهُ قَدْ كَانَ حُرِبَ وَهُوَ لَا يَشْعُرُ ، فَانْكَسَرَ قَلْبُهُ وَأَيْقَنَ بِفَقْرِهِ .
Fa-mathaluhu ka-mathali rajulin kāna lahu mālun ʿaẓīmun fī ṣundūqin muqfalin fa-saraqa mā fī al-ṣundūqi wa-ʾaqfalahu kamā kāna, fa-huwa qawiyyu al-qalbi masrūrun bi-mā yarā ʾannahu fī al-ṣundūqi, fa-lammā fataḥa al-ṣundūqa fa-lam yara al-māla, ʿalima ʾannahu qad kāna ḥuriba wa-huwa lā yashʿuru, fa-inkasara qalbuhu wa-ʾayqana bi-faqrihi.
“He is like a man who had great wealth in a locked chest, and someone stole what was in the chest and locked it as before. The man remains confident and happy at what he supposes is in the chest. When he opens the chest and does not see the wealth, he realizes that he had been robbed without noticing. His heart breaks, and he becomes certain of his poverty.
فَكَذٰلِكَ هٰذَا الْمُفَتِّشُ لِنَفْسِهِ الْمُتَفَقِّدُ لِعَيْبِهِ ، وَكَذٰلِكَ لَمَّا أَيْقَنَ بِالِافْتِقَادِ ، ثُمَّ فَزِعَ قَلْبُهُ إِلَى ذِكْرِ ذِي الْجُودِ وَالْكَرَمِ ، وَأَيَادِي اللّٰهِ السَّابِقَةِ فِيمَنْ كَانَ أَعْظَمَ مِنْهُ ذَنْبًا وَأَطْوَلَ غَفْلَةً كَالسَّحَرَةِ وَغَيْرِهِمْ ، ثُمَّ رَأَى آثَارَ الْجُودِ وَالتَّفَضُّلِ عِنْدَهُ إِذْ نَظَرَ إِلَى نَفْسِهِ قَدْ هَاجَ الْخَوْفُ مِنْهَا ، وَتَذَكَّرَتْ مَا مَضَى مِنَ الذُّنُوبِ ، لِتَطَّهَّرَ مِنْ أَدْنَاسِهَا قَبْلَ لِقَاءِ رَبِّهَا عَزَّ وَجَلَّ ،
Fa-kadhālika hādhā al-mufattishu li-nafsihi al-mutafaqqidu li-ʿaybihi, wa-kadhālika lammā ʾayqana bi-al-iftiqādi, thumma faziʿa qalbuhu ʾilā dhikri dhī al-jūdi wa-al-karami, wa-ʾayādī Allāhi al-sābiqati fīman kāna ʾaʿẓama minhu dhanban wa-ʾaṭwala ghaflatan ka-al-saḥarati wa-ghayrihim, thumma raʾā ʾāthāra al-jūdi wa-al-tafaḍḍuli ʿindahu ʾidh naẓara ʾilā nafsihi qad hāja al-khawfu minhā, wa-tadhakkarat mā maḍā mina al-dhunūbi, li-taṭṭahhara min ʾadnāsihā qabla liqāʾi rabbihā ʿazza wa-jalla,
“So it is with this man who examines himself and searches out his faults. Likewise, when he becomes certain of his loss, his heart then takes refuge in remembering the One of bounty and generosity, and God's favors already shown to those whose sins were greater and heedlessness longer than his, such as the magicians and others. Then he sees the signs of bounty and graciousness in himself: he observes that fear has stirred from his self and that it has remembered past sins in order to cleanse itself of their defilement before meeting its Lord, mighty and majestic.
هَاجَ الرَّجَاءُ أَنْ يَكُونَ فِي سَابِقِ عِلْمِهِ وَقَدَرِهِ وَلِيًّا لِرَبِّهِ عَزَّ وَجَلَّ ، وَأَنَّ ذٰلِكَ الْوَقْتَ تَارِيخُ حُكْمِ وِلَايَتِهِ ، وَخَاتِمَةُ مَنْ أَسْعَدَهُ ، لِيُطَهِّرَهُ قَبْلَ لِقَائِهِ ، وَيُزَيِّنَهُ لِلْعَرْضِ عَلَيْهِ ، فَيُعْطِي اللّٰهَ عَزَّ وَجَلَّ الْعَزْمَ بِالتَّوْبَةِ عِنْدَ كُلِّ ذَنْبٍ يَذْكُرُهُ ، وَتَضْيِيعِ حَقٍّ يَعْرِفُهُ ،
Hāja al-rajāʾu ʾan yakūna fī sābiqi ʿilmihi wa-qadarihi waliyyan li-rabbihi ʿazza wa-jalla, wa-ʾanna dhālika al-waqta tārīkhu ḥukmi wilāyatihi, wa-khātimatu man ʾasʿadahu, li-yuṭahhirahu qabla liqāʾihi, wa-yuzayyinahu li-al-ʿarḍi ʿalayhi, fa-yuʿṭī Allāha ʿazza wa-jalla al-ʿazma bi-al-tawbati ʿinda kulli dhanbin yadhkuruhu, wa-taḍyīʿi ḥaqqin yaʿrifuhu,
“Hope then stirs that, in His prior knowledge and decree, he is a friend of his Lord, mighty and majestic; that this moment marks the date of the decree of His friendship and the final state of someone He has made fortunate, so that He may purify him before meeting Him and adorn him for presentation before Him. He pledges to God, mighty and majestic, his resolve to repent whenever he remembers a sin or recognizes a right he has neglected,
وَأَدَّى الْمَظَالِمَ إِلَى أَهْلِهَا وَتَذَلَّلَ لَهُمْ فِي عَاجِلِ الدُّنْيَا لِرَجَاءِ التَّعَزُّزِ فِي الْآخِرَةِ بِالسَّلَامَةِ مِنَ الْخُصُومِ بَيْنَ يَدَيِ اللّٰهِ عَزَّ وَجَلَّ ، حَتَّى إِذَا أَعْطَى الْعَزْمَ أَلَّا يَعُودَ فِي ذُنُوبِهِ ، وَأَنْ يَقُومَ بِجَمِيعِ حُقُوقِ اللّٰهِ جَلَّ وَعَزَّ ، وَمَا كَانَ عَلَيْهِ مِنْهَا أَدَّاهُ كَصَلَاةٍ ضَيَّعَهَا فِي جَهَالَتِهِ ، وَصِيَامٍ أَوْ رَحِمٍ قَطَعَهَا ؛ لِأَنَّ كَثِيرًا مِنَ الْقُرَّاءِ يَمْكُثُ الدَّهْرَ الطَّوِيلَ فِي قِرَاءَتِهِ ،
Wa-ʾaddā al-maẓālima ʾilā ʾahlihā wa-tadhallala lahum fī ʿājili al-dunyā li-rajāʾi al-taʿazzuzi fī al-ʾākhirati bi-al-salāmati mina al-khuṣūmi bayna yadayi Allāhi ʿazza wa-jalla, ḥattā ʾidhā ʾaʿṭā al-ʿazma ʾallā yaʿūda fī dhunūbihi, wa-ʾan yaqūma bi-jamīʿi ḥuqūqi Allāhi jalla wa-ʿazza, wa-mā kāna ʿalayhi minhā ʾaddāhu ka-ṣalātin ḍayyaʿahā fī jahālatihi, wa-ṣiyāmin ʾaw raḥimin qaṭaʿahā; li-ʾanna kathīran mina al-qurrāʾi yamkuthu al-dahra al-ṭawīla fī qirāʾatihi,
“and restores to those he has wronged what they are owed, humbling himself before them in this immediate world in the hope of honor in the hereafter, free of claimants before God, mighty and majestic. Thus he pledges his resolve not to return to his sins and to fulfill everything due to God, majestic and mighty, and performs whatever of it he owes, such as a prayer neglected in his ignorance, a fast, or a kinship tie he severed. For many a devout reader spends a long time in his reading
وَعَلَيْهِ صَلَوَاتٌ قَدْ ضَيَّعَهَا فِي جَهَالَتِهِ ، لَا يَذْكُرُ أَنَّ عَلَيْهِ قَضَاءَهَا ، كَمُتَهَاوِنٍ فِي جَنَابَةٍ أَوْ سُكْرٍ أَوْ تَخْفِيفٍ لَا تَجْزِيهِ الصَّلَاةُ بِهِ ، أَوْ تَقْصِيرٍ فِي وُضُوءٍ لَا تَجْزِيهِ بِذٰلِكَ الصَّلَاةُ ، فَتُنْسِيهِ قِرَاءَتُهُ ذِكْرَ مَا كَانَ فِي جَهَالَتِهِ .
Wa-ʿalayhi ṣalawātun qad ḍayyaʿahā fī jahālatihi, lā yadhkuru ʾanna ʿalayhi qaḍāʾahā, ka-mutahāwinin fī janābatin ʾaw sukrin ʾaw takhfīfin lā tajzīhi al-ṣalātu bihi, ʾaw taqṣīrin fī wuḍūʾin lā tajzīhi bi-dhālika al-ṣalātu, fa-tunsīhi qirāʾatuhu dhikra mā kāna fī jahālatihi.
“while still owing prayers he neglected in ignorance, without remembering that he must make them up: someone, for example, who was careless while in a state of major ritual impurity or intoxication, or who curtailed a prayer so much that it did not suffice, or fell short in ablution so that the prayer did not suffice. His reading makes him forget to remember what he did in his ignorance.
فَإِذَا عَزَمَ الْعَبْدُ الْقِيَامَ بِجَمِيعِ حُقُوقِ اللّٰهِ جَلَّ وَعَزَّ بَعْدَ مَعْرِفَتِهِ بِذٰلِكَ ، فَعِنْدَ ذٰلِكَ لِلْعَدُوِّ وَلِلنَّفْسِ خُدَعٌ يُرِيَانِهِ أَنَّهُ إِنَّمَا يَنَالُ الْقِيَامَ بِمَا عَزَمَ عَلَيْهِ بِعَقْلِهِ وَقُوَّتِهِ ، وَأَنَّهُ بَعْدَ عَزْمِهِ لَنْ يُغْلَبَ ، وَيَنْسَى التَّوَكُّلَ عَلَى رَبِّهِ جَلَّ وَعَزَّ ، فَلَا يُؤْمَنُ عَلَيْهِ مِنْ ذٰلِكَ الْخِذْلَانُ .
Fa-ʾidhā ʿazama al-ʿabdu al-qiyāma bi-jamīʿi ḥuqūqi Allāhi jalla wa-ʿazza baʿda maʿrifatihi bi-dhālika, fa-ʿinda dhālika li-al-ʿaduwwi wa-li-al-nafsi khudaʿun yuriyānihi ʾannahu ʾinnamā yanālu al-qiyāma bi-mā ʿazama ʿalayhi bi-ʿaqlihi wa-quwwatihi, wa-ʾannahu baʿda ʿazmihi lan yughlaba, wa-yansā al-tawakkula ʿalā rabbihi jalla wa-ʿazza, fa-lā yuʾmanu ʿalayhi min dhālika al-khidhlānu.
“When the servant resolves to fulfill everything due to God, majestic and mighty, after recognizing all this, the enemy and the self have deceptions ready. They make him think that he can accomplish what he has resolved upon through his own mind and strength, and that having resolved, he will not be overcome. He forgets to trust in his Lord, majestic and mighty, and there is no assurance that this will not cause him to be left without help.
Source page 107
وَمِنْ ذٰلِكَ حَدِيثُ سُلَيْمَانَ عَلَيْهِ السَّلَامُ ، أَنَّهُ لَمْ يُعْطَ مَا أَرَادَ بِقَصْدِ عَزْمِهِ ، إِذْ أَغْفَلَ التَّوَكُّلَ عَلَى رَبِّهِ عَزَّ وَجَلَّ ، بِتَرْكِهِ الِاسْتِثْنَاءَ ، كَمَا قَالَ الْمُصْطَفَى صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ ، وَكَمَا أَنْزَلَ اللّٰهُ عَلَى النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ يُعَاتِبُ أَصْحَابَهُ فِي يَوْمِ حُنَيْنٍ ، حِينَ قَالَ مِنْهُمْ مَنْ قَالَ : لَنْ نُغْلَبَ الْيَوْمَ مِنْ قِلَّةٍ ،
Wa-min dhālika ḥadīthu Sulaymāna ʿalayhi al-salāmu, ʾannahu lam yuʿṭa mā ʾarāda bi-qaṣdi ʿazmihi, ʾidh ʾaghfala al-tawakkula ʿalā rabbihi ʿazza wa-jalla, bi-tarkihi al-istithnāʾa, kamā qāla al-Muṣṭafā ṣallā Allāhu ʿalayhi wa-sallama, wa-kamā ʾanzala Allāhu ʿalā al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama yuʿātibu ʾaṣḥābahu fī yawmi Ḥunaynin, ḥīna qāla minhum man qāla: Lan nughlaba al-yawma min qillatin,
“An example is the account of Solomon, peace be upon him: he was not granted what he had deliberately resolved to obtain when he neglected trust in his Lord, mighty and majestic, by omitting the qualification ‘if God wills,’ as the Chosen One, may God bless him and grant him peace, related. Another is what God revealed to the Prophet, may God bless him and grant him peace, reproaching his companions on the day of Ḥunayn, when some of them said, ‘We will not be defeated today through lack of numbers.’
فَأَنْزَلَ تَبَارَكَ وَتَعَالَى فِي ذٰلِكَ يُعَاتِبُهُمْ - وَهُمْ خَيْرُ عِصَابَةٍ عَلَى الْأَرْضِ ، بَلْ لَا عِصَابَةَ تَعْبُدُ اللّٰهَ غَيْرُهُمْ وَمَنْ تَبِعَهُمْ ، غِضَابٌ لِلّٰهِ ، يَنْصُرُونَ دِينَ اللّٰهِ ، مُسْتَجْمِعُونَ لِقِتَالِ أَعْدَاءِ اللّٰهِ - بِمَا أَغْفَلُوا التَّوَكُّلَ عَلَيْهِ ، فَقَالَ جَلَّ وَعَزَّ : وَيَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ الْآيَةَ .
Fa-ʾanzala tabāraka wa-taʿālā fī dhālika yuʿātibuhum, wa-hum khayru ʿiṣābatin ʿalā al-ʾarḍi, bal lā ʿiṣābata taʿbudu Allāha ghayruhum wa-man tabiʿahum, ghiḍābun li-llāhi, yanṣurūna dīna Allāhi, mustajmiʿūna li-qitāli ʾaʿdāʾi Allāhi, bi-mā ʾaghfalū al-tawakkula ʿalayhi, fa-qāla jalla wa-ʿazza: Wa-yawma Ḥunaynin ʾidh ʾaʿjabatkum kathratukum al-ʾāyata.
“He, blessed and exalted, sent down revelation about this, reproaching them for neglecting to trust in Him, although they were the finest company on earth. Indeed, no company worshipped God except them and those who followed them. They were zealous in anger for God, supporting God's religion and gathered to fight God's enemies. He, majestic and mighty, said: ‘And on the day of Ḥunayn, when your great numbers impressed you,’ and the remainder of the verse.
وَالْأَحَادِيثُ كَثِيرَةٌ فِي ذٰلِكَ .
Wa-al-ʾaḥādīthu kathīratun fī dhālika.
“The reports on this are many.”
مَعْرِفَةُ الرُّجُوعِ إِلَى اللّٰهِ وَالتَّوَكُّلِ عَلَيْهِ :
Maʿrifatu al-rujūʿi ʾilā Allāhi wa-al-tawakkuli ʿalayhi:
Understanding the Return to God and Trust in Him
فَإِنْ كَانَ عَبْدًا عَاقِلًا رَجَعَ حِينَئِذٍ إِلَى ضَعْفِ نَفْسِهِ ، وَإِلَى ذِكْرِ قُوَّةِ رَبِّهِ ، فَرَغِبَ إِلَيْهِ فِي الْمَعُونَةِ مِنْ عِنْدِهِ عَلَى أَدَاءِ حُقُوقِهِ وَرِعَايَتِهَا ، وَنَاجَاهُ بِقَلْبٍ رَاغِبٍ رَاهِبٍ : إِنِّي أَنْسَى إِنْ لَمْ تُذَكِّرْنِي ، وَأَعْجَزُ وَأَضْعُفُ إِنْ لَمْ تُقَوِّنِي ، وَأَجْزَعُ إِنْ لَمْ تُصَبِّرْنِي .
Fa-ʾin kāna ʿabdan ʿāqilan rajaʿa ḥīnaʾidhin ʾilā ḍaʿfi nafsihi, wa-ʾilā dhikri quwwati rabbihi, fa-raghiba ʾilayhi fī al-maʿūnati min ʿindihi ʿalā ʾadāʾi ḥuqūqihi wa-riʿāyatihā, wa-nājāhu bi-qalbin rāghibin rāhibin: ʾInnī ʾansā ʾin lam tudhakkirnī, wa-ʾaʿjazu wa-ʾaḍʿufu ʾin lam tuqawwinī, wa-ʾajzaʿu ʾin lam tuṣabbirnī.
If he is an intelligent servant, he then turns back to his own weakness and to remembering his Lord's strength. He eagerly seeks His help in fulfilling and carefully observing what is due to Him. He addresses Him privately with a heart full of longing and fear: “I forget if You do not remind me; I am incapable and weak if You do not strengthen me; I lose heart if You do not grant me patience.”
وَإِنْ لَمْ يُنَاجِ رَبَّهُ بِذٰلِكَ كَانَ ذٰلِكَ عَقْدَهُ فِي طَلَبِ الْمَعُونَةِ ؛ فَعَزَمَ وَتَوَكَّلَ وَاسْتَغَاثَ وَاسْتَعَانَ ، وَتَبَرَّأَ مِنَ الْحَوْلِ وَالْقُوَّةِ إِلَّا بِرَبِّهِ تَبَارَكَ وَتَعَالَى ، وَقَطَعَ رَجَاءَهُ مِنْ نَفْسِهِ ، وَوَجَّهَ رَجَاءَهُ كُلَّهُ إِلَى خَالِقِهِ وَمَوْلَاهُ ؛ فَإِنَّهُ سَيَجِدُ اللّٰهَ تَبَارَكَ وَتَعَالَى قَرِيبًا مُجِيبًا ، مُتَفَضِّلًا مُتَحَنِّنًا مُتَعَطِّفًا .
Wa-ʾin lam yunāji rabbahu bi-dhālika kāna dhālika ʿaqdahu fī ṭalabi al-maʿūnati; fa-ʿazama wa-tawakkala wa-istaghātha wa-istaʿāna, wa-tabarraʾa mina al-ḥawli wa-al-quwwati ʾillā bi-rabbihi tabāraka wa-taʿālā, wa-qaṭaʿa rajāʾahu min nafsihi, wa-wajjaha rajāʾahu kullahu ʾilā khāliqihi wa-mawlāhu; fa-ʾinnahu sa-yajidu Allāha tabāraka wa-taʿālā qarīban mujīban, mutafaḍḍilan mutaḥanninan mutaʿaṭṭifan.
Even if he does not address his Lord privately in these words, this is his inward conviction as he seeks help. He resolves, trusts, cries out for aid, and seeks assistance. He disclaims any power and strength except through his Lord, blessed and exalted, cuts off his hope in himself, and directs all his hope toward his Creator and Master. He will find God, blessed and exalted, near and responsive, gracious, tender, and compassionate.
Source page 108
وَكَذٰلِكَ أَمَرَ مَنْ أَنَابَ إِلَيْهِ وَعَزَمَ عَلَى طَاعَتِهِ فَقَالَ اللّٰهُ تَعَالَى لِنَبِيِّهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ : فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ .
Wa-kadhālika ʾamara man ʾanāba ʾilayhi wa-ʿazama ʿalā ṭāʿatihi fa-qāla Allāhu taʿālā li-nabiyyihi ṣallā Allāhu ʿalayhi wa-sallama: Fa-ʾidhā ʿazamta fa-tawakkal ʿalā Allāhi.
That is also what He commanded those who turn back to Him and resolve to obey Him. God, exalted, said to His Prophet, may God bless him and grant him peace: “Once you have resolved, place your trust in God.”
وَوَصَفَ عَبْدَهُ الصَّالِحَ شُعَيْبًا عَلَيْهِ السَّلَامُ ، بِالنِّيَّةِ بِتَرْكِ مَا يَكْرَهُ ، وَبِالْعَمَلِ بِمَا يُحِبُّ وَبِالتَّوَكُّلِ مَعَ ذٰلِكَ بِطَلَبِ التَّوْفِيقِ مِنْ رَبِّهِ فَقَالَ تَعَالَى : وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَى مَا أَنْهَاكُمْ عَنْهُ إِنْ أُرِيدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ .
Wa-waṣafa ʿabdahu al-ṣāliḥa Shuʿayban ʿalayhi al-salāmu, bi-al-niyyati bi-tarki mā yakrahu, wa-bi-al-ʿamali bi-mā yuḥibbu wa-bi-al-tawakkuli maʿa dhālika bi-ṭalabi al-tawfīqi min rabbihi fa-qāla taʿālā: Wa-mā ʾurīdu ʾan ʾukhālifakum ʾilā mā ʾanhākum ʿanhu ʾin ʾurīdu ʾillā al-ʾiṣlāḥa mā istaṭaʿtu wa-mā tawfīqī ʾillā bi-Allāhi ʿalayhi tawakkaltu wa-ʾilayhi ʾunību.
He described His righteous servant Shuʿayb, peace be upon him, as intending to abandon what He dislikes, doing what He loves, and, along with this, trusting Him by seeking success from his Lord. He, exalted, said: “I do not wish to go against you by doing what I forbid you. I wish only to set things right as far as I can. My success comes only through God. In Him I have placed my trust, and to Him I turn back.”
مَا يَعْرِضُ مِنَ الْعُجْبِ مِنَ الشَّيْطَانِ وَالنَّفْسِ بِاسْتِعْظَامِ الْمَقَامَاتِ:
Mā yaʿriḍu mina al-ʿujbi mina al-shayṭāni wa-al-nafsi bi-istiʿẓāmi al-maqāmāti:
The self-admiration that Satan and the self arouse by making spiritual stations seem great
وَعِنْدَ هَذِهِ الْحَالِ لِلنَّفْسِ وَالشَّيْطَانِ خُدَعٌ مِنْ خَطَرَاتِ الْعُجْبِ بِاسْتِعْظَامِ هَذَا الْمَقَامِ، فَيَدْعُوَانِهِ إِلَى أَنْ يُضِيفَ ذَلِكَ إِلَى نَفْسِهِ، وَأَنَّهُ إِنَّمَا وَصَلَ إِلَى ذَلِكَ بِعَقْلِهِ وَفِطْنَتِهِ وَعَمَلِهِ، وَفِقْهِهِ وَحَزْمِهِ، وَقُوَّتِهِ، فَرَحًا مِنْهُ بِقُوَّتِهِ عَلَى ذَلِكَ، فَذَلِكَ لِنَفْسِهِ حَمْدٌ مَعَ نِسْيَانِ مِنَّةِ رَبِّهِ بِذَلِكَ وَتَفَضُّلِهِ عَلَيْهِ؛ فَإِنْ غَفَلَ وَسَهَا فَأَضَافَ ذَلِكَ إِلَى نَفْسِهِ؛
Wa-ʿinda hādhihi al-ḥāli li-al-nafsi wa-al-shayṭāni khudaʿun min khaṭarāti al-ʿujbi bi-istiʿẓāmi hādhā al-maqāmi, fa-yadʿuwānihi ilā an yuḍīfa dhālika ilā nafsihi, wa-annahu innamā waṣala ilā dhālika bi-ʿaqlihi wa-fiṭnatihi wa-ʿamalihi, wa-fiqhihi wa-ḥazmihi, wa-quwwatihi, faraḥan minhu bi-quwwatihi ʿalā dhālika, fa-dhālika li-nafsihi ḥamdun maʿa nisyāni minnati rabbihi bi-dhālika wa-tafaḍḍulihi ʿalayhi; fa-in ghafala wa-sahā fa-aḍāfa dhālika ilā nafsihi;
In this state, the self and Satan have their tricks: impulses of self-admiration that magnify this station. They invite him to credit himself with it, to think that he reached it through his own reason, intelligence, deeds, understanding, resolution and strength, delighting in his ability to attain it. This is praise of himself coupled with forgetfulness of his Lord’s gift and gracious favor toward him. If he becomes heedless and forgetful, and credits himself with it,
أَنَّهُ هُوَ الَّذِي وَصَلَ إِلَى ذَلِكَ، وَحَمِدَ عَقْلَهُ وَفِطْنَتَهُ، وَتَخَلُّصَهُ وَطَلَبَهُ، وَنَسِيَ نِعْمَةَ رَبِّهِ، اسْتَحَقَّ عِنْدَ ذَلِكَ أَنْ يُوكَلَ إِلَى نَفْسِهِ كَالَّذِي يُرْوَى عَنِ ابْنِ عَبَّاسٍ: «أَنَّ دَاوُدَ عَلَيْهِ السَّلَامُ إِنَّمَا أَصَابَ الذَّنْبَ بِإِعْجَابٍ أَعْجَبَهُ مِنْ نَفْسِهِ، فَوَكَلَهُ إِلَى نَفْسِهِ بِالْإِعْجَابِ» وَسَنَأْتِي عَلَى ذِكْرِ الْعُجْبِ فِي غَيْرِ هَذَا الْمَوْضِعِ، إِنْ شَاءَ اللَّهُ عَزَّ وَجَلَّ.
Annahu huwa alladhī waṣala ilā dhālika, wa-ḥamida ʿaqlahu wa-fiṭnatahu, wa-takhalluṣahu wa-ṭalabahu, wa-nasiya niʿmata rabbihi, istaḥaqqa ʿinda dhālika an yūkala ilā nafsihi ka-alladhī yurwā ʿani Ibni ʿAbbāsin: «Anna Dāwūda ʿalayhi al-salāmu innamā aṣāba al-dhanba bi-iʿjābin aʿjabahu min nafsihi, fa-wakalahu ilā nafsihi bi-al-iʿjābi» wa-sa-naʾtī ʿalā dhikri al-ʿujbi fī ghayri hādhā al-mawḍiʿi, in shāʾa Allāhu ʿazza wa-jalla.
thinking that he himself reached it, praising his own reason, intelligence, escape from wrongdoing and striving, and forgetting his Lord’s blessing, he then deserves to be left to himself. This resembles what is related from Ibn ʿAbbās: “David, peace be upon him, fell into sin only because he became pleased with something he admired in himself, and so God left him to himself because of that self-admiration.” We will discuss self-admiration elsewhere, God willing, mighty and majestic.
Source page 109
مَعْرِفَةُ التَّنْبِيهِ وَالتَّيَقُّظِ وَمَنْ مَنَّ اللَّهُ عَلَيْهِ بِالْيَقَظَةِ وَنَبَّهَهُ لِلْخَطَرِ الْعَظِيمِ:
Maʿrifatu al-tanbīhi wa-al-tayaqquẓi wa-man manna Allāhu ʿalayhi bi-al-yaqaẓati wa-nabbahahu li-al-khaṭari al-ʿaẓīmi:
Understanding awakening and vigilance, and the person whom God blesses with wakefulness and alerts to the tremendous danger
فَإِذَا نَبَّهَهُ اللَّهُ عَزَّ وَجَلَّ وَأَيْقَظَهُ، عَلِمَ أَنَّ ذَلِكَ كَانَ بِمِنَّةِ اللَّهِ جَلَّ وَعَزَّ عَلَيْهِ، وَأَنَّ نَفْسَهُ مِنْ ذَلِكَ بَرِيئَةٌ، وَإِنَّمَا عَزَمَ عَلَى خِلَافِ مَحَبَّتِهَا وَأَنَّهَا لَمْ تَنْقَدْ لَهُ إِلَّا مَجْبُورَةً، وَلَمْ تَنْقَدْ حَتَّى احْتَاجَ إِلَى أَنْ يَتَكَلَّفَ الْخَوْفَ، فَكَيْفَ يَكُونُ مِنْهَا هَذِهِ الْأَحْوَالُ، وَهُوَ خِلَافُ مَحَبَّتِهَا، وَلَمْ تَنْقَدْ إِلَّا بِجَبْرٍ وَكَرَاهِيَةٍ؟
Fa-idhā nabbahahu Allāhu ʿazza wa-jalla wa-ayqaẓahu, ʿalima anna dhālika kāna bi-minnati Allāhi jalla wa-ʿazza ʿalayhi, wa-anna nafsahu min dhālika barīʾatun, wa-innamā ʿazama ʿalā khilāfi maḥabbatihā wa-annahā lam tanqad lahu illā majbūratan, wa-lam tanqad ḥattā iḥtāja ilā an yatakallafa al-khawfa, fa-kayfa yakūnu minhā hādhihi al-aḥwālu, wa-huwa khilāfu maḥabbatihā, wa-lam tanqad illā bi-jabrin wa-karāhiyatin?
When God, mighty and majestic, alerts and awakens him, he knows that this came through the favor of God, majestic and mighty, toward him, and that his self had no part in it. His resolve was precisely to oppose what it loved, and it submitted to him only under compulsion. It did not submit until he had to make himself feel fear. How, then, could these states have come from it, when they oppose what it loves and it submitted only under compulsion and reluctantly?
فَكَيْفَ يَكُونُ مِنْهَا مَا تَأْبَاهُ وَلَا تُرِيدُهُ، وَهِيَ الَّتِي كَانَتْ مُهْلِكَتَهُ مِنْ قِبَلِ هَوَاهَا؟ وَأَنَّ الَّذِي أَدْخَلَهَا فِي خِلَافِ مَحَبَّتِهَا إِلَهُهَا وَخَالِقُهَا جَلَّ وَعَلَا، فَخَلَصَ لَهُ الْحَمْدُ، وَوَجَبَ لَهُ الشُّكْرُ، وَأَمْكَنَتْهُ الثِّقَةُ وَحُسْنُ الظَّنِّ فِيمَا يَسْتَقْبِلُ، لِمَا يَرَى مِنْ أَثَرِ الْمَنِّ وَالتَّفَضُّلِ وَالِاسْتِرَاحَةِ إِلَى الْمُتَفَضِّلِ بِذَلِكَ، وَلُزُومِ الْقَلْبِ الْإِيَاسَ مِنْهَا؛
Fa-kayfa yakūnu minhā mā taʾbāhu wa-lā turīduhu, wa-hiya allatī kānat muhlikatahu min qibali hawāhā? Wa-anna alladhī adkhalahā fī khilāfi maḥabbatihā ilāhuhā wa-khāliquhā jalla wa-ʿalā, fa-khalaṣa lahu al-ḥamdu, wa-wajaba lahu al-shukru, wa-amkanathu al-thiqatu wa-ḥusnu al-ẓanni fīmā yastaqbilu, li-mā yarā min athari al-manni wa-al-tafaḍḍuli wa-al-istirāḥati ilā al-mutafaḍḍili bi-dhālika, wa-luzūmi al-qalbi al-iyāsa minhā;
How could it produce what it refuses and does not want, when it was the very thing that was destroying him through its desires? He recognizes that the one who led it to oppose what it loved was its God and Creator, majestic and exalted. Praise belongs solely to Him, and thanks are due to Him. Trust and hopeful expectation for the future become possible for him as he sees the effects of divine kindness and generosity, rests in the One who bestowed them, and keeps his heart free of hope in his own self;
وَوَجَبَ الذَّمُّ لَهَا وَحَذَّرَهَا وَاتَّهَمَهَا وَتَرَكَ الطُّمَأْنِينَةَ إِلَيْهَا؛ لِأَنَّهُ قَدْ رَأَى مَا مَضَى مِنْ أَفَاعِيلِهَا، مَا اسْتَحَقَّ ذَلِكَ عِنْدَهُ بَعْدَ مَا عَرَفَهَا، وَأَرَاهُ رَبُّهُ جَلَّ وَعَزَّ مِنْ آثَارِ تَفَضُّلِهِ مَا اسْتَحَقَّ الرَّجَاءَ وَالشُّكْرَ وَحُسْنَ الظَّنِّ بِهِ، حِينَ خَلَصَ عَزْمُ التَّوْبَةِ فِي قَلْبِهِ، بَعْدَ الِاعْتِرَاضِ لِذُنُوبِهِ فِيمَا مَضَى مِنْ عُمُرِهِ، وَأَزَالَ الْعُجْبَ عَنْ قَلْبِهِ،
Wa-wajaba al-dhammu lahā wa-ḥadhdharahā wa-ittahamahā wa-taraka al-ṭumaʾnīnata ilayhā; li-annahu qad raʾā mā maḍā min afāʿīlihā, mā istaḥaqqa dhālika ʿindahu baʿda mā ʿarafahā, wa-arāhu rabbuhu jalla wa-ʿazza min āthāri tafaḍḍulihi mā istaḥaqqa al-rajāʾa wa-al-shukra wa-ḥusna al-ẓanni bihi, ḥīna khalaṣa ʿazmu al-tawbati fī qalbihi, baʿda al-iʿtirāḍi li-dhunūbihi fīmā maḍā min ʿumurihi, wa-azāla al-ʿujba ʿan qalbihi,
the self deserves blame, and he warns it, suspects it and stops feeling secure with it. For he has seen enough of its past conduct to justify that judgment once he knows it. His Lord, majestic and mighty, has shown him signs of His gracious favor that warrant hope, gratitude and good expectations of Him: the resolve to repent became sincere in his heart after he reviewed the sins of his earlier life, and he removed self-admiration from his heart,
وَأَلْزَمَ قَلْبَهُ حُسْنَ الظَّنِّ بِرَبِّهِ، فَهُوَ حِينَئِذٍ تَائِبٌ مُقْلِعٌ، مُنِيبٌ خَاشِعٌ مُقِرٌّ مُعْتَرِفٌ أَنَّ تَوْبَتَهُ كَانَتْ بِمِنَّةِ اللَّهِ رَبِّهِ، لَا بِقُوَّتِهِ، فَيَسْتَأْهِلُ بِذَلِكَ الزِّيَادَةَ مِنَ اللَّهِ عَزَّ وَجَلَّ؛ لِأَنَّهُ سُبْحَانَهُ وَتَعَالَى يَقُولُ: لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ.
Wa-alzama qalbahu ḥusna al-ẓanni bi-rabbihi, fa-huwa ḥīnaʾidhin tāʾibun muqliʿun, munībun khāshiʿun muqirrun muʿtarifun anna tawbatahu kānat bi-minnati Allāhi rabbihi, lā bi-quwwatihi, fa-yastaʾhilu bi-dhālika al-ziyādata mina Allāhi ʿazza wa-jalla; li-annahu subḥānahu wa-taʿālā yaqūlu: La-in shakartum la-azīdannakum.
and made his heart hold good expectations of his Lord. He is then truly repentant, abandoning sin, returning to God, humble, acknowledging and confessing that his repentance came through the favor of God, his Lord, rather than through his own strength. He thereby becomes worthy of an increase from God, mighty and majestic, for He, glorified and exalted, says: “If you are grateful, I will surely give you more.”
وَفِي التَّفْسِيرِ: لَأَزِيدَنَّكُمْ مِنْ طَاعَتِي.
Wa-fī al-tafsīri: La-azīdannakum min ṭāʿatī.
In the commentary, this means: “I will give you more obedience to Me.”
Source page 110
بَابُ مَا يَجِبُ أَنْ يَلْزَمَ الْقَلْبَ عِنْدَ مَعْرِفَةِ النَّفْسِ وَمَعْرِفَةِ الْخِلَالِ الَّتِي يَكُونُ عَنْهَا نَقْصُ الْعَزْمِ عَنِ الطَّاعَةِ وَالِاهْتِمَامِ بِالتَّيَقُّظِ وَالْحَذَرِ بِتَصْحِيحِ التَّوْبَةِ
Bābu mā yajibu an yalzama al-qalba ʿinda maʿrifati al-nafsi wa-maʿrifati al-khilāli allatī yakūnu ʿanhā naqṣu al-ʿazmi ʿani al-ṭāʿati wa-al-ihtimāmi bi-al-tayaqquẓi wa-al-ḥadhari bi-taṣḥīḥi al-tawbati
Chapter on what must remain in the heart when one knows the self and the traits that weaken resolve for obedience, and on attending to vigilance and caution by making repentance sound
قُلْتُ: وَمَا الَّذِي هُوَ أَوْلَى بِهِ بَعْدَ ذَلِكَ أَنْ يُلْزِمَهُ قَلْبَهُ؟
Qultu: Wa-mā alladhī huwa awlā bihi baʿda dhālika an yulzimahu qalbahu?
I asked: “After that, what is most fitting for him to keep firmly in his heart?”
قَالَ: يَعْلَمُ أَنَّ لِلَّهِ عَزَّ وَجَلَّ مِحَنًا فِيمَا يَسْتَقْبِلُ مِنْ عُمُرِهِ، وَأَنَّ عَدُوَّهُ لَمْ يَمُتْ، وَأَنَّ طَبْعَهُ قَائِمٌ لَمْ يَنْقَلِبْ وَلَمْ يَحُلْ، وَأَنَّ الدُّنْيَا بِزِينَتِهَا وَمَكْرُوهِهَا لَمْ تَفْنَ، وَأَنَّهُ لَنْ يَنَالَ الْقِيَامَ بِرِعَايَةِ حُقُوقِ اللَّهِ عَزَّ وَجَلَّ، مَعَ هَذِهِ الْأَسْبَابِ الْمُزِلَّةِ الْمُفْتِنَةِ إِلَّا بِالتَّيَقُّظِ مِنَ الْغَفْلَةِ، وَالذِّكْرِ مِنَ النِّسْيَانِ، وَأَنَّ ذَلِكَ لَا يُجْتَلَبُ إِلَّا بِالِاهْتِمَامِ وَالْحَذَرِ.
Qāla: Yaʿlamu anna li-llāhi ʿazza wa-jalla miḥanan fīmā yastaqbilu min ʿumurihi, wa-anna ʿaduwwahu lam yamut, wa-anna ṭabʿahu qāʾimun lam yanqalib wa-lam yaḥul, wa-anna al-dunyā bi-zīnatihā wa-makrūhihā lam tafna, wa-annahu lan yanāla al-qiyāma bi-riʿāyati ḥuqūqi Allāhi ʿazza wa-jalla, maʿa hādhihi al-asbābi al-muzillati al-muftinati illā bi-al-tayaqquẓi mina al-ghaflati, wa-al-dhikri mina al-nisyāni, wa-anna dhālika lā yujtalabu illā bi-al-ihtimāmi wa-al-ḥadhari.
He replied: “He should know that God, mighty and majestic, has trials for him in the life that lies ahead; that his enemy has not died; that his natural disposition remains, neither reversed nor changed; and that the world, with its adornments and its hardships, has not passed away. With these causes of stumbling and temptation still present, he will succeed in observing what is due to God, mighty and majestic, only by waking from heedlessness and remembering after forgetfulness. And this can be attained only through concern and caution.”
قُلْتُ: الِاهْتِمَامُ بِمَاذَا؟
Qultu: Al-ihtimāmu bi-mādhā?
I asked: “Concern about what?”
قَالَ: الِاهْتِمَامُ بِالْوَفَاءِ بِعَزْمِهِ، وَالْحَذَرُ لِنَقْضِ عَزْمِهِ.
Qāla: Al-ihtimāmu bi-al-wafāʾi bi-ʿazmihi, wa-al-ḥadharu li-naqḍi ʿazmihi.
He replied: “Concern to fulfill his resolve, and caution against breaking it.”
قُلْتُ: وَمَا الَّذِي يَنْقُضُ عَزْمَهُ فَيَكُونُ لَهُ حَذِرًا، فَيُلْزِمُ قَلْبَهُ الْحَذَرَ لَهُ؟
Qultu: Wa-mā alladhī yanquḍu ʿazmahu fa-yakūnu lahu ḥadhiran, fa-yulzimu qalbahu al-ḥadhara lahu?
I asked: “What breaks his resolve, so that he may be wary of it and keep caution against it firmly in his heart?”
قَالَ: أَنْ يُلْزِمَ قَلْبَهُ الْحَذَرَ لِسِتِّ خِلَالٍ، وَبِهِنَّ يُنْقَضُ عَزْمُهُ، وَهِيَ الَّتِي تُزِيلُهُ عَنِ الْوَفَاءِ بِعَزْمِهِ لِرَبِّهِ جَلَّ وَعَزَّ، وَبِتَرْكِهِنَّ يَكُونُ الْوَفَاءُ بِعَزْمِهِ لِرَبِّهِ جَلَّ وَعَزَّ:
Qāla: An yulzima qalbahu al-ḥadhara li-sitti khilālin, wa-bihinna yunqaḍu ʿazmuhu, wa-hiya allatī tuzīluhu ʿani al-wafāʾi bi-ʿazmihi li-rabbihi jalla wa-ʿazza, wa-bi-tarkihinna yakūnu al-wafāʾu bi-ʿazmihi li-rabbihi jalla wa-ʿazza:
He replied: “He should keep his heart wary of six things. Through them his resolve is broken, and they turn him away from fulfilling his resolve to his Lord, majestic and mighty. By leaving them, he fulfills his resolve to his Lord, majestic and mighty:
فَإِحْدَاهَا: أَنْ يَحْذَرَ أَنْ يَعُودَ إِلَى ذَنْبٍ قَدْ عَزَمَ عَلَى تَرْكِهِ؛ حَذَرًا أَنْ تَغْلِبَهُ نَفْسُهُ بِهَوَاهَا عِنْدَ غَفْلَتِهِ وَنِسْيَانِهِ، فَيَعُودَ فِيهَا لِمَا هَاجَ مِنْ شَهْوَةِ لَذَّتِهِ؛ لِأَنَّ الْعَبْدَ قَدْ يَتْرُكُ لِلَّهِ جَلَّ وَعَزَّ مَا تَشْتَهِي نَفْسُهُ، ثُمَّ تَرُدُّهُ إِلَى مُعَاوَدَتِهَا رَغْبَتُهُ فِيهَا، أَلَمْ تَسْمَعْ قَوْلَ وَهْبٍ: طُوبَى لِمَنْ لَمْ تَغْلِبْهُ شَهْوَتُهُ، وَلَمْ تَرُدَّهُ رَغْبَتُهُ!
Fa-iḥdāhā: An yaḥdhara an yaʿūda ilā dhanbin qad ʿazama ʿalā tarkihi; ḥadharan an taghlibahu nafsuhu bi-hawāhā ʿinda ghaflatihi wa-nisyānihi, fa-yaʿūda fīhā li-mā hāja min shahwati ladhdhatihi; li-anna al-ʿabda qad yatruku li-llāhi jalla wa-ʿazza mā tashtahī nafsuhu, thumma tarudduhu ilā muʿāwadatihā raghbatuhu fīhā, a-lam tasmaʿ qawla Wahbin: Ṭūbā li-man lam taghlibhu shahwatuhu, wa-lam taruddahu raghbatuhu!
“The first is to beware of returning to a sin he has resolved to abandon, for fear that his self may overcome him through its desires when he is heedless and forgetful, and he may return to it because a craving for its pleasure has been stirred. A servant may give up, for God, majestic and mighty, what his self craves, and then his longing for it may bring him back to it. Have you not heard Wahb’s saying: ‘Blessed is the person whose appetite has not overcome him and whose longing has not turned him back!’
Source page 111
وَالثَّانِيَةُ: أَنْ يَكُونَ ذَنْبٌ قَدْ مَضَى مِنْ عُمُرِهِ سَتَرَهُ الْهَوَى وَالشَّهْوَةُ فِي حَالِ تَوْبَتِهِ، فَيَعْرِفَهُ فِيمَا يَسْتَقْبِلُ فَيُعْطِيَ النَّدَمَ عَلَيْهِ وَالْعَزْمَ أَلَّا يَعُودَ فِيهِ، فَيَحْذَرَ أَنْ تَعُودَ النَّفْسُ إِلَى عَادَتِهَا، وَمُطَالَبَةِ هَوَاهَا وَلَذَّتِهَا فِي وَقْتِ غَفْلَتِهِ، وَلَيْسَ عِنْدَهُ مَعْرِفَةٌ بِهِ، فَيَرْكَنَ إِلَيْهَا؛ فَإِنَّمَا يَرْتَقِبُ مَتَى تَعْرِضُ نَفْسُهُ، بِالطَّلَبِ لِعَادَتِهَا، فَيَعْرِفَهُ إِذَا كَانَ ذَاكِرًا مُثْبِتًا.
Wa-al-thāniyatu: An yakūna dhanbun qad maḍā min ʿumurihi satarahu al-hawā wa-al-shahwatu fī ḥāli tawbatihi, fa-yaʿrifahu fīmā yastaqbilu fa-yuʿṭiya al-nadama ʿalayhi wa-al-ʿazma allā yaʿūda fīhi, fa-yaḥdhara an taʿūda al-nafsu ilā ʿādatihā, wa-muṭālabati hawāhā wa-ladhdhatihā fī waqti ghaflatihi, wa-laysa ʿindahu maʿrifatun bihi, fa-yarkana ilayhā; fa-innamā yartaqibu matā taʿriḍu nafsuhu, bi-al-ṭalabi li-ʿādatihā, fa-yaʿrifahu idhā kāna dhākiran muthbitan.
“The second concerns a sin from his past life that desire and appetite concealed from him at the time of his repentance. He may recognize it later and respond with remorse for it and a firm resolve never to return to it. He must beware lest his self return to its old habit, demanding its desires and pleasures while he is heedless and does not recognize the sin, and he then yield to it. He therefore watches for his self to present itself with a demand for its accustomed behavior, so that he can recognize it while mindful and firmly attentive.
وَالثَّالِثَةُ: أَنْ يَعْرِضَ لَهُ ذَنْبٌ لَمْ يَكُنْ فِيمَا مَضَى مِنْ عُمُرِهِ، لِأَنَّ النَّفْسَ إِذَا مُنِعَتْ أَبْوَابًا مِنَ الشَّهَوَاتِ طَلَبَتْ شَهَوَاتٍ أُخَرَ تَسْتَرِيحُ إِلَيْهَا، عِوَضًا مِمَّا فُطِمَتْ عَنْهُ مِنَ الشَّهَوَاتِ وَاللَّذَّاتِ.
Wa-al-thālithatu: An yaʿriḍa lahu dhanbun lam yakun fīmā maḍā min ʿumurihi, li-anna al-nafsa idhā muniʿat abwāban mina al-shahawāti ṭalabat shahawātin ukhara tastarīḥu ilayhā, ʿiwaḍan mimmā fuṭimat ʿanhu mina al-shahawāti wa-al-ladhdhāti.
“The third is that a sin may present itself to him that had no place in his earlier life. When the self is barred from some avenues of desire, it seeks other desires in which to find relief, to replace the appetites and pleasures from which it has been weaned.
وَالرَّابِعَةُ: حَقُّ اللَّهِ عَزَّ وَجَلَّ، مِمَّا أَوْجَبَ الْعَمَلَ بِهِ، قَدْ كَانَ مُضَيِّعًا لَهُ فَأَعْطَاهُ الْعَزْمَ أَنْ يَقُومَ لِلَّهِ تَعَالَى بِهِ، فَيَحْذَرُ أَنْ يُضَيِّعَهُ فِيمَا يَسْتَقْبِلُ مِنْ عُمُرِهِ، لِاسْتِقْبَالِ مَكْرُوهٍ مِنْ تَعَبٍ، أَوْ مُشْغِلٍ عَنْ رَاحَةِ الدُّنْيَا، أَوْ وَاضِعٍ مِنْ قَدْرِهِ عِنْدَ الْمَخْلُوقِينَ، كَطَلَبِ الْحَلَالِ وَغَيْرِهِ، أَوِ اسْتِدْلَالٍ مِنْهُمْ لَهُ، كَالْأَمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ الْمُنْكَرِ،
Wa-al-rābiʿatu: Ḥaqqu Allāhi ʿazza wa-jalla, mimmā awjaba al-ʿamala bihi, qad kāna muḍayyiʿan lahu fa-aʿṭāhu al-ʿazma an yaqūma li-llāhi taʿālā bihi, fa-yaḥdharu an yuḍayyiʿahu fīmā yastaqbilu min ʿumurihi, li-istiqbāli makrūhin min taʿabin, aw mushghilin ʿan rāḥati al-dunyā, aw wāḍiʿin min qadrihi ʿinda al-makhlūqīna, ka-ṭalabi al-ḥalāli wa-ghayrihi, awi istidlālin minhum lahu, ka-al-amri bi-al-maʿrūfi wa-al-nahyi ʿani al-munkari,
“The fourth concerns something due to God, mighty and majestic, among the duties He has made obligatory. He had been neglecting it, then pledged his resolve to fulfill it for God, exalted is He. He must beware of neglecting it in the future because it brings something unpleasant: fatigue, something that distracts him from worldly ease, or something that lowers his standing with people, such as seeking lawful provision or other duties, or their drawing inferences about him, as when he commands what is right and forbids what is wrong,
وَالْقِيَامِ بِحُقُوقِ اللَّهِ عَزَّ وَجَلَّ، فِيمَا يُخَالِفُ أَهْوَاءَ الْعِبَادِ.
Wa-al-qiyāmi bi-ḥuqūqi Allāhi ʿazza wa-jalla, fīmā yukhālifu ahwāʾa al-ʿibādi.
and fulfills what is due to God, mighty and majestic, in matters that go against people’s desires.
وَالْخَامِسَةُ: أَنْ يَكُونَ حَقًّا لِلَّهِ عَزَّ وَجَلَّ، قَدْ ضَيَّعَهُ فِيمَا مَضَى مِنْ عُمُرِهِ، سَتَرَتْهُ كَرَاهِيَةُ النَّفْسِ لِلْقِيَامِ بِهِ، وَهَوَاهَا لِلرَّاحَةِ فِي تَرْكِهِ، فَلَمْ يَعْرِفْهُ فِي حَالِ تَوْبَتِهِ، فَيَحْذَرَ أَنْ تَعُودَ النَّفْسُ إِلَى عَادَتِهَا مِنْ تَضْيِيعِ حَقِّ رَبِّهَا، فَيُقَدِّمَ الْحَذَرَ لِيَفْطَنَ لَهُ إِنْ عَرَضَ.
Wa-al-khāmisatu: An yakūna ḥaqqan li-llāhi ʿazza wa-jalla, qad ḍayyaʿahu fīmā maḍā min ʿumurihi, satarathu karāhiyatu al-nafsi li-al-qiyāmi bihi, wa-hawāhā li-al-rāḥati fī tarkihi, fa-lam yaʿrifhu fī ḥāli tawbatihi, fa-yaḥdhara an taʿūda al-nafsu ilā ʿādatihā min taḍyīʿi ḥaqqi rabbihā, fa-yuqaddima al-ḥadhara li-yafṭana lahu in ʿaraḍa.
“The fifth concerns a right of God, mighty and majestic, that he neglected in his earlier life. The self’s dislike of fulfilling it and its desire for the ease of leaving it undone concealed it, so that he did not recognize it when he repented. He must beware lest the self return to its habit of neglecting what is due to its Lord, preparing himself with caution so that he notices the duty if it presents itself.
وَالسَّادِسَةُ: أَنْ يُبْتَلَى وَيُمْتَحَنَ بِحَقٍّ لَمْ يُبْتَلَ بِهِ مِنْ قَبْلُ، وَلَمْ يَجِبْ عَلَيْهِ، كَالْعِيَالِ وَغَيْرِهِمْ، فَيُضَيِّعَ مَا وَجَبَ عَلَيْهِ مِنْ ذَلِكَ، فَيَكُونَ فِي ذَلِكَ سَخَطُ رَبِّهِ جَلَّ وَعَزَّ.
Wa-al-sādisatu: An yubtalā wa-yumtaḥana bi-ḥaqqin lam yubtala bihi min qablu, wa-lam yajib ʿalayhi, ka-al-ʿiyāli wa-ghayrihim, fa-yuḍayyiʿa mā wajaba ʿalayhi min dhālika, fa-yakūna fī dhālika sakhaṭu rabbihi jalla wa-ʿazza.
“The sixth is that he may be tried and tested by a duty with which he has not been tested before and which was not previously binding upon him, such as responsibility for dependents or others. He may neglect the obligation this places upon him, thereby incurring the displeasure of his Lord, majestic and mighty.
Source page 112
فَإِذَا أَلْزَمَ قَلْبَهُ الْحَذَرَ لِهَذِهِ الْخِلَالِ السِّتِّ وَالِاهْتِمَامَ بِتَرْكِهِنَّ تَيَقَّظَ، فَبِالِاهْتِمَامِ وَالْحَذَرِ يُجْتَلَبُ التَّيَقُّظُ، وَبِالتَّيَقُّظِ يُجْتَلَبُ الذِّكْرُ، وَبِالذِّكْرِ يُجْتَلَبُ التَّثَبُّتُ، وَبِالتَّثَبُّتِ يُجْتَلَبُ التَّفَقُّدُ، وَبِالتَّفَقُّدِ بِالْعِلْمِ يَتَبَيَّنُ لَهُ مَا كَرِهَ اللَّهُ عَزَّ وَجَلَّ مِمَّا أَحَبَّ، وَبِالتَّبَيُّنِ مَعَ الْخَوْفِ يُمَيِّزُ مَا كَرِهَ رَبُّهُ جَلَّ وَعَزَّ مِمَّا أَحَبَّ، وَبِالتَّمْيِيزِ مَعَ الْخَوْفِ يَكُونُ مُتَّقِيًا مُوفِيًا بِعَزْمِهِ.
Fa-idhā alzama qalbahu al-ḥadhara li-hādhihi al-khilāli al-sitti wa-al-ihtimāma bi-tarkihinna tayaqqaẓa, fa-bi-al-ihtimāmi wa-al-ḥadhari yujtalabu al-tayaqquẓu, wa-bi-al-tayaqquẓi yujtalabu al-dhikru, wa-bi-al-dhikri yujtalabu al-tathabbutu, wa-bi-al-tathabbuti yujtalabu al-tafaqqudu, wa-bi-al-tafaqqudi bi-al-ʿilmi yatabayyanu lahu mā kariha Allāhu ʿazza wa-jalla mimmā aḥabba, wa-bi-al-tabayyuni maʿa al-khawfi yumayyizu mā kariha rabbuhu jalla wa-ʿazza mimmā aḥabba, wa-bi-al-tamyīzi maʿa al-khawfi yakūnu muttaqiyan mūfiyan bi-ʿazmihi.
“When he keeps his heart wary of these six things and concerned to leave them, he becomes vigilant. Concern and caution bring vigilance; vigilance brings remembrance; remembrance brings careful deliberation; and deliberation brings self-examination. Examination informed by knowledge makes clear to him what God, mighty and majestic, dislikes and what He loves. Through this clarity, together with fear, he distinguishes what his Lord, majestic and mighty, dislikes from what He loves. Through discernment accompanied by fear, he becomes God-conscious and fulfills his resolve.”
Source page 113
بَابُ مَعْرِفَةِ هَلْ يُعْطِي الْحَذَرُ وَالِاهْتِمَامُ فِيمَا يُسْتَقْبَلُ مَا الدَّلِيلُ عَلَى ذَلِكَ؟
Bābu maʿrifati hal yuʿṭī al-ḥadharu wa-al-ihtimāmu fīmā yustaqbalu mā al-dalīlu ʿalā dhālika?
Chapter on whether caution and concern yield their effect in the future, and the evidence for this
قُلْتُ: فَالِاهْتِمَامُ وَالْحَذَرُ إِنْ أَلْزَمَهُمَا قَلْبَهُ يُوقِظَاهُ فِيمَا يَسْتَقْبِلُ مِنْ عُمُرِهِ؟
Qultu: Fa-al-ihtimāmu wa-al-ḥadharu in alzamahumā qalbahu yūqiẓāhu fīmā yastaqbilu min ʿumurihi?
I asked: “If he keeps concern and caution firmly in his heart, will they awaken him in the life that lies ahead?”
قَالَ: نَعَمْ.
Qāla: Naʿam.
He replied: “Yes.”
قُلْتُ: فَمَا الدَّلِيلُ عَلَى ذَلِكَ؟
Qultu: Fa-mā al-dalīlu ʿalā dhālika?
I asked: “What is the evidence for that?”
قَالَ: الدَّلِيلُ عَلَى ذَلِكَ أَنَّ الْعَبْدَ قَدْ يَنَامُ اللَّيَالِيَ الْكَثِيرَةَ، فَلَا يَسْتَيْقِظُ إِلَّا وَقْتَ صَلَاةِ الْفَجْرِ أَوْ بَعْدَهُ، حَتَّى إِذَا عَرَضَتْ لَهُ حَاجَةٌ مِنْ حَوَائِجِ الدُّنْيَا يَهْتَمُّ بِأَنْ يَنَالَهَا، وَيَحْذَرُ أَنْ تَفُوتَهُ إِنْ لَمْ يُدْلِجْ لَهَا،
Qāla: Al-dalīlu ʿalā dhālika anna al-ʿabda qad yanāmu al-layāliya al-kathīrata, fa-lā yastayqiẓu illā waqta ṣalāti al-fajri aw baʿdahu, ḥattā idhā ʿaraḍat lahu ḥājatun min ḥawāʾiji al-dunyā yahtammu bi-an yanālahā, wa-yaḥdharu an tafūtahu in lam yudlij lahā,
He replied: “The evidence is that a person may sleep for many nights without waking until the time of the dawn prayer or afterward. Then a worldly need arises that he is eager to meet, and he fears missing it if he does not set out during the night.
فَإِذَا نَامَ مُهْتَمًّا بِالْقِيَامِ وَقَدْ أَلْزَمَ قَلْبَهُ الْحَذَرَ مِنْ أَنْ يَذْهَبَ بِهِ النَّوْمُ فَيَفُوتَهُ الْبُكُورُ تَيَقَّظَ فِي اللَّيْلِ مِرَارًا لِغَيْرِ الْوَقْتِ الَّذِي كَانَ يَنْتَبِهُ لَهُ، يُحَرِّكُهُ الِاهْتِمَامُ وَالْحَذَرُ اللَّذَانِ نَامَ وَهُمَا فِي قَلْبِهِ.
Fa-idhā nāma muhtamman bi-al-qiyāmi wa-qad alzama qalbahu al-ḥadhara min an yadhhaba bihi al-nawmu fa-yafūtahu al-bukūru tayaqqaẓa fī al-layli mirāran li-ghayri al-waqti alladhī kāna yantabihu lahu, yuḥarrikuhu al-ihtimāmu wa-al-ḥadharu alladhāni nāma wa-humā fī qalbihi.
“When he goes to sleep concerned about getting up, with his heart firmly wary of being carried away by sleep and missing an early start, he wakes repeatedly during the night, at times other than his usual waking time. He is stirred by the concern and caution that were in his heart when he went to sleep.
فَإِذَا كَانَ الِاهْتِمَامُ وَالْحَذَرُ لِأَمْرِ الدُّنْيَا يُوقِظَانِ عَقْلَهُ، وَيُنَبِّهَانِهِ بَعْدَ مَا نَامَ وَذَهَبَ عَقْلُهُ، فَهُمَا أَوْلَى أَنْ يُوقِظَاهُ لِأَمْرِ الْآخِرَةِ وَهُوَ يَقْظَانُ لَمْ يَنَمْ وَلَمْ يَذْهَبْ عَقْلُهُ بِنَوْمٍ.
Fa-idhā kāna al-ihtimāmu wa-al-ḥadharu li-amri al-dunyā yūqiẓāni ʿaqlahu, wa-yunabbihānihi baʿda mā nāma wa-dhahaba ʿaqluhu, fa-humā awlā an yūqiẓāhu li-amri al-ākhirati wa-huwa yaqẓānu lam yanam wa-lam yadhhab ʿaqluhu bi-nawmin.
“If concern and caution about a worldly matter awaken his mind and alert it after he has fallen asleep and lost consciousness, they are all the more likely to awaken him to the affairs of the hereafter while he is already awake, has not slept, and has not lost awareness through sleep.
وَشَتَّانَ بَيْنَ الْمَطْلُوبَيْنِ:
Wa-shattāna bayna al-maṭlūbayni:
“And how different the two objects of pursuit are!
هَذَا يَطْلُبُ قَلِيلًا فَانِيًا مُكَدَّرًا بِالْغُمُومِ وَالْأَمْرَاضِ وَالْأَسْقَامِ، وَمِنْ بَعْدِهِ يُخْتَمُ لَهُ بِالْمَوْتِ، وَمِنْ بَعْدِ الْمَوْتِ يُنْظَرُ فِيهِ بَعْدَ مَا ذَهَبَ لَذَّتُهُ وَمَنْفَعَتُهُ، وَبَقِيَ السُّؤَالُ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَجَلَّ عَنْهُ، حَتَّى يُسْأَلَ عَنْهُ: مَاذَا صَنَعَ فِيهِ؟ ثُمَّ الْعَفْوُ أَوِ الْعَذَابُ عَلَيْهِ، وَمَعَ هَذِهِ الْأَسْبَابِ الْمُكَدِّرَةِ فِي الدُّنْيَا وَالْآخِرَةِ لَنْ يَنَالَ مِنْ ذَلِكَ إِلَّا مَا قُدِّرَ لَهُ.
Hādhā yaṭlubu qalīlan fāniyan mukaddaran bi-al-ghumūmi wa-al-amrāḍi wa-al-asqāmi, wa-min baʿdihi yukhtamu lahu bi-al-mawti, wa-min baʿdi al-mawti yunẓaru fīhi baʿda mā dhahaba ladhdhatuhu wa-manfaʿatuhu, wa-baqiya al-suʾālu bayna yadayi Allāhi ʿazza wa-jalla ʿanhu, ḥattā yusʾala ʿanhu: Mādhā ṣanaʿa fīhi? Thumma al-ʿafwu awi al-ʿadhābu ʿalayhi, wa-maʿa hādhihi al-asbābi al-mukaddirati fī al-dunyā wa-al-ākhirati lan yanāla min dhālika illā mā quddira lahu.
“One seeks something small and perishable, clouded by worries, illnesses and ailments, with death to bring it to an end. After death it will be examined, once its pleasure and benefit are gone and only the questioning about it before God, mighty and majestic, remains. He will be asked what he did with it, and then there will be pardon or punishment for it. Along with all these causes of distress in this world and the hereafter, he will obtain only what has been allotted to him.
Source page 114
وَهَذَا يَهْتَمُّ لِطَلَبِ بَاقٍ كَثِيرٍ لَا يَفْنَى، مَعَ نَعِيمٍ مُقِيمٍ وَعَيْشٍ سَلِيمٍ، قَدْ أُزِيلَتْ عَنْهُ الْأَمْرَاضُ وَالْأَسْقَامُ وَرُفِعَتْ عَنْهُ الْهُمُومُ وَالْغُمُومُ وَالْأَحْزَانُ، وَلَا يُخْتَمُ بِمَوْتٍ أَبَدًا وَلَا حِسَابَ وَلَا تَبِعَةَ فِيهِ عَلَيْهِ، وَالْمَوْلَى رَاضٍ عَنْهُ، وَهُوَ مَسْرُورٌ بِمَا يَتَقَلَّبُ فِيهِ مِنْ نَعِيمِ الْآخِرَةِ، بَاقٍ فِيهِ أَبَدًا، وَلَا يَشَاءُ شَيْئًا إِلَّا بَلَغَتْ فِيهِ مَشِيئَتُهُ،
Wa-hādhā yahtammu li-ṭalabi bāqin kathīrin lā yafnā, maʿa naʿīmin muqīmin wa-ʿayshin salīmin, qad uzīlat ʿanhu al-amrāḍu wa-al-asqāmu wa-rufiʿat ʿanhu al-humūmu wa-al-ghumūmu wa-al-aḥzānu, wa-lā yukhtamu bi-mawtin abadan wa-lā ḥisāba wa-lā tabiʿata fīhi ʿalayhi, wa-al-mawlā rāḍin ʿanhu, wa-huwa masrūrun bi-mā yataqallabu fīhi min naʿīmi al-ākhirati, bāqin fīhi abadan, wa-lā yashāʾu shayʾan illā balaghat fīhi mashīʾatuhu,
“The other is concerned to seek something lasting and abundant that never passes away, with enduring bliss and an untroubled life. Illnesses and ailments have been removed from him, and worries, distress and sorrows lifted away. It will never end in death, and he faces no reckoning or liability there. His Master is pleased with him, and he delights in the enjoyments of the hereafter through which he moves, remaining there forever. Whatever he wishes for, his wish attains,
فِي حَيَاةٍ لَيْسَ فِيهَا مَوْتٌ، وَنَعِيمٍ لَا يَخَافُ فِيهِ أَبَدًا لَهُ فَوَاتًا، مُجَاوِرٌ لِلْمَلِكِ الْقُدُّوسِ الْأَعْلَى فِي دَارِهِ، لَا يَخَافُ سَخَطَهُ بَعْدَ رِضَاهُ، ثُمَّ مَا رَضِيَ لَهُ بِذَلِكَ حَتَّى أَكْمَلَ لَهُ بِغَايَةِ الْكَرَامَةِ، وَقَرَّبَهُ إِلَيْهِ فِي الزِّيَارَةِ، وَأَنْجَزَ لَهُ مَا وَعَدَهُ مِنَ الرُّؤْيَةِ وَالنَّظَرِ إِلَى وَجْهِهِ الْكَرِيمِ عَزَّ وَجَلَّ، إِذْ يَقُولُ،
Fī ḥayātin laysa fīhā mawtun, wa-naʿīmin lā yakhāfu fīhi abadan lahu fawātan, mujāwirun li-al-maliki al-quddūsi al-aʿlā fī dārihi, lā yakhāfu sakhaṭahu baʿda riḍāhu, thumma mā raḍiya lahu bi-dhālika ḥattā akmala lahu bi-ghāyati al-karāmati, wa-qarrabahu ilayhi fī al-ziyārati, wa-anjaza lahu mā waʿadahu mina al-ruʾyati wa-al-naẓari ilā wajhihi al-karīmi ʿazza wa-jalla, idh yaqūlu,
in a life without death and a bliss he never fears losing. He dwells near the Most Holy, Most High King in His abode, without fearing His displeasure after His pleasure. Yet He was not content to grant him only that: He completed His gift with the highest honor, brought him near for an audience, and fulfilled His promise that he would behold Him and gaze upon His noble face, mighty and majestic, as He says,
جَلَّ مِنْ قَائِلٍ: إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَهَرٍ. فِي مَقْعَدِ صِدْقٍ عِنْدَ مَلِيكٍ مُقْتَدِرٍ.
Jalla min qāʾilin: Inna al-muttaqīna fī jannātin wa-naharin. Fī maqʿadi ṣidqin ʿinda malīkin muqtadirin.
exalted is the Speaker: “Those who are mindful of God are in gardens and rivers, in a seat of truth with an all-powerful Sovereign.”
وَأَعْظِمْ بِهِ مِنْ مَجْلِسٍ، وَأَكْرِمْ بِهِ مِنْ زَائِرٍ وَمَزُورٍ، وَنَاظِرٍ وَمَنْظُورٍ إِلَيْهِ، وَمُقْبِلٍ وَمُقْبَلٍ عَلَيْهِ، مُتَرَدِّدٍ فِيمَا بَيْنَ نَعِيمِهِ وَلَذَّاتِهِ، وَالنَّظَرِ إِلَى وَجْهِهِ جَلَّ وَعَزَّ، فَشَتَّانَ: مَا بَيْنَ الْهِمَّتَيْنِ، وَشَتَّانَ بَيْنَ الْغَايَتَيْنِ.
Wa-aʿẓim bihi min majlisin, wa-akrim bihi min zāʾirin wa-mazūrin, wa-nāẓirin wa-manẓūrin ilayhi, wa-muqbilin wa-muqbalin ʿalayhi, mutaraddidin fīmā bayna naʿīmihi wa-ladhdhātihi, wa-al-naẓari ilā wajhihi jalla wa-ʿazza, fa-shattāna: Mā bayna al-himmatayni, wa-shattāna bayna al-ghāyatayni.
“What a magnificent gathering! How honored the visitor and the One visited, the beholder and the One beheld, the one who draws near and the One approached! He moves between his bliss and its pleasures and the vision of His face, majestic and mighty. How far apart the two concerns are, and how far apart their ultimate ends!
فَإِذَا كَانَ هَذَا النَّائِمُ يُوقِظُهُ اهْتِمَامُهُ لِهَذَا الْفَانِي الْمُنَغَّصِ الْمُكَدَّرِ بَعْدَ ذَهَابِ عَقْلِهِ، فَالْهَمُّ لِلْبَاقِي الْهَنِيءِ السَّلِيمِ، وَالْحَذَرُ مِنْ فَوْتِهِ مَعَ الْحُلُولِ فِي الْعَذَابِ الْأَلِيمِ - أَوْلَى أَنْ يَتَيَقَّظَ لَهُ الْعَقْلُ، وَلَمْ يَذْهَبْ بِنَوْمٍ، فَإِذَا اهْتَمَّ وَحَذِرَ تَيَقَّظَ وَإِذَا تَيَقَّظَ ذَكَرَ، فَإِذَا ذَكَرَ تَثَبَّتَ، فَإِذَا تَثَبَّتَ تَفَقَّدَ، فَإِذَا تَفَقَّدَ نَظَرَ،
Fa-idhā kāna hādhā al-nāʾimu yūqiẓuhu ihtimāmuhu li-hādhā al-fānī al-munaghghaṣi al-mukaddari baʿda dhahābi ʿaqlihi, fa-al-hammu li-al-bāqī al-hanīʾi al-salīmi, wa-al-ḥadharu min fawtihi maʿa al-ḥulūli fī al-ʿadhābi al-alīmi - awlā an yatayaqqaẓa lahu al-ʿaqlu, wa-lam yadhhab bi-nawmin, fa-idhā ihtamma wa-ḥadhira tayaqqaẓa wa-idhā tayaqqaẓa dhakara, fa-idhā dhakara tathabbata, fa-idhā tathabbata tafaqqada, fa-idhā tafaqqada naẓara,
“If concern for something perishable, troubled and clouded with distress awakens this sleeper after he has lost awareness, how much more should concern for something lasting, delightful and untroubled, and fear of losing it and entering painful punishment, awaken a mind that has not even been lost in sleep! When he is concerned and cautious, he becomes vigilant; when vigilant, he remembers; when he remembers, he deliberates; when he deliberates, he examines himself; when he examines himself, he looks closely;
وَإِذَا نَظَرَ بِالنُّورِ - وَهُوَ الْعِلْمُ - أَبْصَرَ، وَإِذَا أَبْصَرَ تَبَيَّنَ.
Wa-idhā naẓara bi-al-nūri - wa-huwa al-ʿilmu - abṣara, wa-idhā abṣara tabayyana.
and when he looks by the light that is knowledge, he sees; and when he sees, he gains clarity.”
Source page 115
بَابُ مَعْرِفَةِ التَّثَبُّتِ وَعِنْدَ مَاذَا يَتَثَبَّتُ
Bābu maʿrifati al-tathabbuti wa-ʿinda mādhā yatathabbatu
Chapter on understanding careful deliberation and when to deliberate
قُلْتُ: يَتَثَبَّتُ عِنْدَ مَاذَا؟
Qultu: Yatathabbatu ʿinda mādhā?
I asked: “At what point should he deliberate?”
قَالَ: يَتَثَبَّتُ عِنْدَ دُعَاءِ النَّفْسِ وَالْعَدُوِّ، لِيَنْظُرَ مَاذَا يَدْعُوَانِ إِلَيْهِ، أَهُوَ مِمَّا كَرِهَ اللَّهُ جَلَّ وَعَزَّ، أَمْ مِمَّا أَحَبَّهُ؟ لِئَلَّا يَخْفَى عَلَيْهِ وَاحِدَةٌ مِنْ هَذِهِ الْخِلَالِ السِّتِّ إِذَا اعْتَرَضَتْ لَهُ فِي بَلَاءِ النَّفْسِ بِالْمُنَازَعَةِ إِلَيْهَا، فَإِنْ عَرَضَ لَهُ ذَنْبٌ مِمَّا كَانَ عَزَمَ عَلَى تَرْكِهِ لِلَّهِ عَزَّ وَجَلَّ، خَوَّفَ نَفْسَهُ أَنْ يَرْجِعَ فِيمَا كَانَ تَرَكَهُ لِلَّهِ عَزَّ وَجَلَّ؛
Qāla: Yatathabbatu ʿinda duʿāʾi al-nafsi wa-al-ʿaduwwi, li-yanẓura mādhā yadʿuwāni ilayhi, a-huwa mimmā kariha Allāhu jalla wa-ʿazza, am mimmā aḥabbahu? Li-allā yakhfā ʿalayhi wāḥidatun min hādhihi al-khilāli al-sitti idhā iʿtaraḍat lahu fī balāʾi al-nafsi bi-al-munāzaʿati ilayhā, fa-in ʿaraḍa lahu dhanbun mimmā kāna ʿazama ʿalā tarkihi li-llāhi ʿazza wa-jalla, khawwafa nafsahu an yarjiʿa fīmā kāna tarakahu li-llāhi ʿazza wa-jalla;
He replied: “He should deliberate when the self and the enemy call to him, to consider what they are calling him toward. Is it something God, majestic and mighty, dislikes, or something He loves? This keeps any of these six things from escaping his notice when it confronts him in the trial of the self pulling him toward it. If a sin presents itself that he had resolved to abandon for God, mighty and majestic, he should make himself fear returning to what he had left for God, mighty and majestic,
فَيُسَمِّيَهُ اللَّهُ عَزَّ وَجَلَّ غَادِرًا مُخْلِفًا؛ وَيَحُضُّهَا عَلَى تَرْكِ الذَّنْبِ الَّذِي عَرَضَ لَهُ؛ لِيُسَمِّيَهُ اللَّهُ جَلَّ وَعَزَّ بِالْوَفَاءِ بِالْعَهْدِ وَالتَّمَامِ عَلَى الْعَزْمِ، فَيَحِقَّ لَهُ حُكْمُ الصَّادِقِينَ الْمُوفِينَ بِعُهُودِهِمْ، الْمَاضِينَ عَلَى عُزُومِهِمْ.
Fa-yusammiyahu Allāhu ʿazza wa-jalla ghādiran mukhlifan; wa-yaḥuḍḍuhā ʿalā tarki al-dhanbi alladhī ʿaraḍa lahu; li-yusammiyahu Allāhu jalla wa-ʿazza bi-al-wafāʾi bi-al-ʿahdi wa-al-tamāmi ʿalā al-ʿazmi, fa-yaḥiqqa lahu ḥukmu al-ṣādiqīna al-mūfīna bi-ʿuhūdihim, al-māḍīna ʿalā ʿuzūmihim.
lest God, mighty and majestic, call him treacherous and a breaker of promises. He should urge his self to leave the sin that has presented itself, so that God, majestic and mighty, may describe him as faithful to the covenant and steadfast in his resolve, and he may rightly receive the judgment accorded to the truthful who fulfill their covenants and carry through their resolutions.
فَإِنِ اسْتَصْعَبَتْ نَفْسُهُ عِنْدَ ذَلِكَ أَهَاجَ ذِكْرَ الْخَوْفِ فِي عَاقِبَةِ الْمَعَادِ؛ أَنْ يُوَافِيَهُ وَهُوَ مُخْلِفٌ كَذَّابٌ، غَيْرُ تَائِبٍ لَمْ يَفِ بِعَزْمِهِ، وَعَادَ إِلَى مَا يُسْخِطُ رَبَّهُ، فَيُخَوِّفُ نَفْسَهُ الْحُكْمَ عَلَيْهِ بِذَلِكَ بَيْنَ يَدَيِ اللَّهِ جَلَّ وَعَزَّ، وَالنَّظَرَ إِلَيْهِ بِالْمَقْتِ فِي مَقَامِهِ ذَلِكَ، فَلَمْ يَلْبَثْ أَنْ تَغْلِبَ مَرَارَةُ ذِكْرِ الْعِقَابِ، وَخَوْفُ الْمَقْتِ فِي الْعَاجِلِ،
Fa-ini istaṣʿabat nafsuhu ʿinda dhālika ahāja dhikra al-khawfi fī ʿāqibati al-maʿādi; an yuwāfiyahu wa-huwa mukhlifun kadhdhābun, ghayru tāʾibin lam yafi bi-ʿazmihi, wa-ʿāda ilā mā yuskhiṭu rabbahu, fa-yukhawwifu nafsahu al-ḥukma ʿalayhi bi-dhālika bayna yadayi Allāhi jalla wa-ʿazza, wa-al-naẓara ilayhi bi-al-maqti fī maqāmihi dhālika, fa-lam yalbath an taghliba marāratu dhikri al-ʿiqābi, wa-khawfu al-maqti fī al-ʿājili,
“If his self proves obstinate at that point, he should stir up remembrance of what is to be feared in the outcome of the return to God: that he may meet Him as a liar who has broken his promise, unrepentant, having failed to fulfill his resolve and returned to what angers his Lord. He should make himself fear being judged in that way before God, majestic and mighty, and being regarded with loathing as he stands there. Before long, the bitterness of remembering punishment and the fear of being loathed even now will overcome
حَلَاوَةَ دَوَاعِي النَّفْسِ إِلَى رَاحَتِهَا وَشَهْوَتِهَا، وَقَدْ يَفْعَلُ ذَلِكَ الْعَبْدُ فِي خَوْفِ سُوءِ عَاقِبَةِ أَمْرِ الدُّنْيَا.
Ḥalāwata dawāʿī al-nafsi ilā rāḥatihā wa-shahwatihā, wa-qad yafʿalu dhālika al-ʿabdu fī khawfi sūʾi ʿāqibati amri al-dunyā.
the sweetness of the self’s invitations to its ease and appetite. A person already does this when he fears the bad consequences of a worldly matter.
يَعْرِضُ لَهُ أَحَبُّ الطَّعَامِ إِلَيْهِ، فَإِذَا ذَكَرَ فِيهِ ضَرَرًا مِنْ حَرَارَةٍ أَوْ بُرُودَةٍ أَوْ غَيْرِ ذَلِكَ امْتَنَعَ مِنْهُ، فَإِنْ جَاشَتْ وَدَعَتْهُ نَفْسُهُ إِلَى أَكْلِهِ، ذَكَّرَهَا سُوءَ عَاقِبَتِهِ وَهَيَجَانَ الْوَجَعِ بَعْدَ مَا تَمْضِي لَذَّتُهُ وَحَلَاوَتُهُ، فَيُطْفِئُ ذِكْرُ مَرَارَةِ سُوءِ عَاقِبَةِ ذَلِكَ الطَّعَامِ حَلَاوَةَ تَعْجِيلِ لَذَّتِهِ،
Yaʿriḍu lahu aḥabbu al-ṭaʿāmi ilayhi, fa-idhā dhakara fīhi ḍararan min ḥarāratin aw burūdatin aw ghayri dhālika imtanaʿa minhu, fa-in jāshat wa-daʿathu nafsuhu ilā aklihi, dhakkarahā sūʾa ʿāqibatihi wa-hayajāna al-wajaʿi baʿda mā tamḍī ladhdhatuhu wa-ḥalāwatuhu, fa-yuṭfiʾu dhikru marārati sūʾi ʿāqibati dhālika al-ṭaʿāmi ḥalāwata taʿjīli ladhdhatihi,
“His favorite food is set before him, but when he remembers the harm it may cause through heat, cold or something else, he abstains. If his self becomes agitated and calls him to eat it, he reminds it of the bad consequences and the pain that will flare up after its pleasure and sweetness have passed. Remembering the bitterness of the food’s bad consequences extinguishes the sweetness of enjoying it immediately,
Source page 116
فَيَتْرُكُهُ مِنْ أَجْلِ سُوءِ عَاقِبَةِ أَيَّامٍ قَلِيلَةٍ لِسَقَمٍ فَانٍ مَقْدُورٍ وَاقِعٍ بِهِ إِنْ كَانَ قُدِّرَ أَكَلَ ذَلِكَ الطَّعَامَ أَوْ تَرَكَهُ، وَإِنْ لَمْ يُقَدَّرْ لَهُ لَمْ يَقَعْ بِهِ أَكَلَهُ أَوْ تَرَكَهُ. فَهَذَا الَّذِي عَرَضَ لَهُ الذَّنْبُ، فَذَكَرَ سُوءَ الْعَاقِبَةِ فِي الْآخِرَةِ، أَوْلَى أَنْ تُطْفِئَ ذِكْرُ مَرَارَةِ سُوءِ الْعَاقِبَةِ حَلَاوَةَ لَذَّةِ الشَّهْوَةِ، لِأَنَّهُ يَخَافُ عَاقِبَةً دَائِمَةً فِي ضَرَرٍ عَظِيمٍ،
Fa-yatrukuhu min ajli sūʾi ʿāqibati ayyāmin qalīlatin li-saqamin fānin maqdūrin wāqiʿin bihi in kāna quddira akala dhālika al-ṭaʿāma aw tarakahu, wa-in lam yuqaddar lahu lam yaqaʿ bihi akalahu aw tarakahu. Fa-hādhā alladhī ʿaraḍa lahu al-dhanbu, fa-dhakara sūʾa al-ʿāqibati fī al-ākhirati, awlā an tuṭfiʾa dhikru marārati sūʾi al-ʿāqibati ḥalāwata ladhdhati al-shahwati, li-annahu yakhāfu ʿāqibatan dāʾimatan fī ḍararin ʿaẓīmin,
so he leaves it because of a bad outcome lasting only a few days: a passing illness that is decreed and will afflict him if it has been decreed, whether he eats that food or leaves it. If it has not been decreed for him, it will not afflict him, whether he eats it or leaves it. How much more fitting, then, that when a sin presents itself to someone and he remembers its bad outcome in the hereafter, remembrance of the bitterness of that outcome should extinguish the sweetness of gratifying desire. For he fears an enduring outcome of immense harm,
لَا يَقْوَى عَلَيْهِ بَدَنُهُ، وَلَا يَقُومُ لَهُ صَبْرُهُ، إِنْ لَمْ يَخَفْهُ لَمْ يَنْجُ مِنْهُ، إِلَّا أَنْ يَعْفُوَ عَنْهُ رَبُّهُ عَزَّ وَجَلَّ، لِأَنَّ ضَرَرَ الدُّنْيَا قَدْ يُصْرَفُ بِحَذَرٍ وَغَيْرِ حَذَرٍ، وَلَا يُصْرَفُ ضَرَرُ الْآخِرَةِ إِلَّا بِالْحَذَرِ.
Lā yaqwā ʿalayhi badanuhu, wa-lā yaqūmu lahu ṣabruhu, in lam yakhafhu lam yanju minhu, illā an yaʿfuwa ʿanhu rabbuhu ʿazza wa-jalla, li-anna ḍarara al-dunyā qad yuṣrafu bi-ḥadharin wa-ghayri ḥadharin, wa-lā yuṣrafu ḍararu al-ākhirati illā bi-al-ḥadhari.
which his body cannot bear and his patience cannot withstand. If he does not fear it, he will not escape it unless his Lord, mighty and majestic, pardons him. Worldly harm may be averted with caution or without it; harm in the hereafter is averted only through caution.
فَإِذَا كَانَ سُوءُ عَاقِبَةِ يَوْمٍ أَوْ يَوْمَيْنِ يُطْفِئُ حَلَاوَةَ تَعْجِيلِ أَحَبِّ الطَّعَامِ إِلَيْهِ فَسُوءُ عَاقِبَةِ عَذَابِ الْأَبَدِ مَعَ الْحَيَاءِ مِنَ اللَّهِ وَنَظَرِهِ إِلَيْهِ أَوْلَى أَنْ يُطْفِئَ حَلَاوَةَ شَهْوَةِ الذَّنْبِ.
Fa-idhā kāna sūʾu ʿāqibati yawmin aw yawmayni yuṭfiʾu ḥalāwata taʿjīli aḥabbi al-ṭaʿāmi ilayhi fa-sūʾu ʿāqibati ʿadhābi al-abadi maʿa al-ḥayāʾi mina Allāhi wa-naẓarihi ilayhi awlā an yuṭfiʾa ḥalāwata shahwati al-dhanbi.
“If a bad outcome lasting a day or two extinguishes the sweetness of immediately enjoying his favorite food, then the bad outcome of eternal punishment, together with shame before God and awareness of His gaze, is all the more likely to extinguish the sweetness of the desire to sin.
وَإِنْ عَرَضَ لَهُ ذَنْبٌ مِمَّا كَانَ قَدْ سَتَرَهُ الْهَوَى وَالشَّهْوَةُ فَلَمْ يَعْرِفْهُ فِي حَالِ تَوْبَتِهِ، عَزَمَ عَلَى تَرْكِهِ وَحَمِدَ اللَّهَ جَلَّ وَعَزَّ إِذْ فَطَّنَهُ لَهُ قَبْلَ أَنْ يَتَوَفَّاهُ عَلَيْهِ.
Wa-in ʿaraḍa lahu dhanbun mimmā kāna qad satarahu al-hawā wa-al-shahwatu fa-lam yaʿrifhu fī ḥāli tawbatihi, ʿazama ʿalā tarkihi wa-ḥamida Allāha jalla wa-ʿazza idh faṭṭanahu lahu qabla an yatawaffāhu ʿalayhi.
“If a sin presents itself that desire and appetite had concealed, so that he did not recognize it at the time of his repentance, he should resolve to abandon it and praise God, majestic and mighty, for alerting him to it before taking him in death while he was still committing it.
وَإِذَا عَرَضَ لَهُ ذَنْبٌ لَمْ يَكُنْ أَذْنَبَهُ مِنْ قَبْلُ خَوَّفَ نَفْسَهُ سُوءَ الْخَاتِمَةِ إِنْ وَاقَعَهُ؛ أَنْ يُخْتَمَ لَهُ بِخَاتِمَةِ الْأَشْقِيَاءِ فِي آخِرِ عُمُرِهِ، وَلَمْ يَأْمَنْ أَنْ يَكُونَ أُخِّرَ لَهُ، لِيُخْتَمَ لَهُ بِخَاتِمَةِ الشِّقْوَةِ وَالْهَلَكَةِ.
Wa-idhā ʿaraḍa lahu dhanbun lam yakun adhnabahu min qablu khawwafa nafsahu sūʾa al-khātimati in wāqaʿahu; an yukhtama lahu bi-khātimati al-ashqiyāʾi fī ākhiri ʿumurihi, wa-lam yaʾman an yakūna ukhkhira lahu, li-yukhtama lahu bi-khātimati al-shiqwati wa-al-halakati.
“If a sin presents itself that he has never committed before, he should make himself fear a bad ending if he commits it: that his life may end with the fate of the wretched. He should not feel safe from the possibility that it has been delayed for him so that his life ends in wretchedness and ruin.
وَإِذَا عَرَضَ لَهُ حَقٌّ لِلَّهِ جَلَّ وَعَزَّ، مِمَّا قَدْ كَانَ ضَيَّعَهُ، فَتَابَ مِنْهُ وَعَزَمَ عَلَى الْقِيَامِ بِهِ، خَوَّفَ نَفْسَهُ أَنْ يَعُودَ إِلَى التَّضْيِيعِ لَهُ، فَيُخْلِفَ وَعْدَهُ وَيَنْقُضَ عَزْمَهُ عَلَى الْقِيَامِ بِهِ، فَيَكُونَ اسْمُهُ عِنْدَ اللَّهِ عَزَّ وَجَلَّ مُخْلِفًا غَدَّارًا، وَرَجَّى نَفْسَهُ عَلَى الْقِيَامِ بِهِ النَّظَرَ مِنَ اللَّهِ عَزَّ وَجَلَّ بِالرِّضَا عَنْهُ، وَأَنْ يُسَمِّيَهُ اللَّهُ عَزَّ وَجَلَّ مُوفِيًا،
Wa-idhā ʿaraḍa lahu ḥaqqun li-llāhi jalla wa-ʿazza, mimmā qad kāna ḍayyaʿahu, fa-tāba minhu wa-ʿazama ʿalā al-qiyāmi bihi, khawwafa nafsahu an yaʿūda ilā al-taḍyīʿi lahu, fa-yukhlifa waʿdahu wa-yanquḍa ʿazmahu ʿalā al-qiyāmi bihi, fa-yakūna ismuhu ʿinda Allāhi ʿazza wa-jalla mukhlifan ghaddāran, wa-rajjā nafsahu ʿalā al-qiyāmi bihi al-naẓara mina Allāhi ʿazza wa-jalla bi-al-riḍā ʿanhu, wa-an yusammiyahu Allāhu ʿazza wa-jalla mūfiyan,
“When a duty owed to God, majestic and mighty, presents itself, one that he had neglected but then repented of neglecting and resolved to fulfill, he should make himself fear returning to that neglect, breaking his promise and undoing his resolve to fulfill it, which would make his name before God, mighty and majestic, ‘promise-breaker’ and ‘treacherous’. He should encourage himself to hope that, by fulfilling it, God, mighty and majestic, will regard him with pleasure, and that God, mighty and majestic, will call him faithful,
وَيَحْكُمَ لَهُ بِالصِّدْقِ، لِأَنَّهُ يَسْمَعُ اللَّهَ جَلَّ وَعَزَّ سَمَّى بِالْكَذِبِ وَالْخُلْفِ، وَأَوْجَبَ الْعُقُوبَةَ لِمَنْ عَاهَدَهُ وَعَزَمَ عَلَى طَاعَتِهِ فَلَمْ يَفِ بِهَا لَهُ، فَقَالَ تَبَارَكَ وَتَعَالَى: وَمِنْهُمْ مَنْ عَاهَدَ اللَّهَ لَئِنْ آتَانَا مِنْ فَضْلِهِ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ الصَّالِحِينَ.
Wa-yaḥkuma lahu bi-al-ṣidqi, li-annahu yasmaʿu Allāha jalla wa-ʿazza sammā bi-al-kadhibi wa-al-khulfi, wa-awjaba al-ʿuqūbata li-man ʿāhadahu wa-ʿazama ʿalā ṭāʿatihi fa-lam yafi bihā lahu, fa-qāla tabāraka wa-taʿālā: Wa-minhum man ʿāhada Allāha la-in ātānā min faḍlihi la-naṣṣaddaqanna wa-la-nakūnanna mina al-ṣāliḥīna.
and judge him truthful. For he hears that God, majestic and mighty, has named as lying and promise-breaking the conduct of someone who covenants with Him and resolves to obey Him but does not fulfill that obedience, and has made punishment due for it. He, blessed and exalted, says: “Among them are those who pledged to God: ‘If He gives us from His bounty, we will surely give in charity and surely be among the righteous.’”
Source page 117
فِي التَّفْسِيرِ عَنْ مُجَاهِدٍ: أَنَّهُمَا رَجُلَانِ خَرَجَا عَلَى مَلَإٍ مِنَ النَّاسِ فَقَالَا:
Fī al-tafsīri ʿan Mujāhidin: Annahumā rajulāni kharajā ʿalā malaʾin mina al-nāsi fa-qālā:
“In the commentary, Mujāhid relates that these were two men who came out before a gathering of people and said:
لَئِنْ آتَانَا اللَّهُ مِنْ فَضْلِهِ لَنَصَّدَّقَنَّ.
La-in ātānā Allāhu min faḍlihi la-naṣṣaddaqanna.
‘If God gives us from His bounty, we will surely give in charity.’
وَقَالَ مَعْبَدُ بْنُ ثَابِتٍ: هُوَ شَيْءٌ قَالُوهُ فِي أَنْفُسِهِمْ، أَلَمْ تَسْمَعْ قَوْلَهُ تَعَالَى: يَعْلَمُ سِرَّهُمْ وَنَجْوَاهُمْ.
Wa-qāla Maʿbadu bnu Thābitin: Huwa shayʾun qālūhu fī anfusihim, a-lam tasmaʿ qawlahu taʿālā: Yaʿlamu sirrahum wa-najwāhum.
“Maʿbad ibn Thābit said: ‘It was something they said within themselves. Have you not heard His words, exalted is He: “He knows their secrets and their private conversations”?’
قَالَ اللَّهُ تَبَارَكَ وَتَعَالَى: فَلَمَّا آتَاهُمْ مِنْ فَضْلِهِ بَخِلُوا بِهِ وَتَوَلَّوْا وَهُمْ مُعْرِضُونَ إِلَى قَوْلِهِ تَعَالَى: وَبِمَا كَانُوا يَكْذِبُونَ.
Qāla Allāhu tabāraka wa-taʿālā: Fa-lammā ātāhum min faḍlihi bakhilū bihi wa-tawallaw wa-hum muʿriḍūna ilā qawlihi taʿālā: Wa-bi-mā kānū yakdhibūna.
“God, blessed and exalted, says: ‘But when He gave them from His bounty, they were miserly with it and turned away in aversion,’ through to His words, exalted is He: ‘and because they used to lie.’
فَسَمَّاهُمُ اللَّهُ عَزَّ وَجَلَّ - إِذْ لَمْ يَفُوا بِعُزُومِهِمْ - مُخْلِفِينَ لِلْوَعْدِ كَاذِبِينَ لَهُ، فَسَمَّاهُمُ اللَّهُ عَزَّ وَجَلَّ بِذَلِكَ، وَأَلْزَمَ قُلُوبَهُمُ النِّفَاقَ حَتَّى يَمُوتُوا عَلَى ذَلِكَ، فَعَاقَبَهُمْ بِعُقُوبَةٍ لَا يُفْلِحُونَ بَعْدَهَا أَبَدًا، وَلَا يَصِلُونَ إِلَى التَّوْبَةِ مِمَّا يُسْخِطُ رَبَّهُمْ عَزَّ وَجَلَّ، وَقَدْ يُخْلِفُ الْعَبْدُ الْوَعْدَ فَلَا يُعَاقَبُ إِذَا كَانَ اللَّهُ عَزَّ وَجَلَّ يُرِيدُ أَنْ يُسْعِدَهُ فِي آخِرِ عُمُرِهِ؛
Fa-sammāhumu Allāhu ʿazza wa-jalla - idh lam yafū bi-ʿuzūmihim - mukhlifīna li-al-waʿdi kādhibīna lahu, fa-sammāhumu Allāhu ʿazza wa-jalla bi-dhālika, wa-alzama qulūbahumu al-nifāqa ḥattā yamūtū ʿalā dhālika, fa-ʿāqabahum bi-ʿuqūbatin lā yufliḥūna baʿdahā abadan, wa-lā yaṣilūna ilā al-tawbati mimmā yuskhiṭu rabbahum ʿazza wa-jalla, wa-qad yukhlifu al-ʿabdu al-waʿda fa-lā yuʿāqabu idhā kāna Allāhu ʿazza wa-jalla yurīdu an yusʿidahu fī ākhiri ʿumurihi;
“Because they did not fulfill their resolutions, God, mighty and majestic, called them breakers of their promise and liars to Him. God, mighty and majestic, named them in this way and fastened hypocrisy upon their hearts until they died in that condition. He punished them with a punishment after which they would never prosper or attain repentance from what angers their Lord, mighty and majestic. Yet a servant may break a promise and not be punished, if God, mighty and majestic, intends to bring him happiness at the end of his life;
لِأَنَّهُ يُعَاقِبُ مَنْ يَشَاءُ وَيَعْفُو عَمَّنْ يَشَاءُ، فَيُخَوِّفُ نَفْسَهُ الْعُقُوبَةَ، وَإِنْ كَانَ قَدْ عَاهَدَ مِنْ قَبْلُ فَأَخْلَفَ رَجَّى نَفْسَهُ التَّوْبَةَ وَالْإِقَالَةَ، فَعَاوَدَ الْعَزْمَ عَلَى الْوَفَاءِ، وَذَكَّرَ نَفْسَهُ مَا سَمَّى اللَّهُ عَزَّ وَجَلَّ، مَنْ أَوْفَى بِعَهْدِهِ وَهُوَ قَوْلُهُ جَلَّ ثَنَاؤُهُ: رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ الْآيَةَ.
Li-annahu yuʿāqibu man yashāʾu wa-yaʿfū ʿamman yashāʾu, fa-yukhawwifu nafsahu al-ʿuqūbata, wa-in kāna qad ʿāhada min qablu fa-akhlafa rajjā nafsahu al-tawbata wa-al-iqālata, fa-ʿāwada al-ʿazma ʿalā al-wafāʾi, wa-dhakkara nafsahu mā sammā Allāhu ʿazza wa-jalla, man awfā bi-ʿahdihi wa-huwa qawluhu jalla thanāʾuhu: Rijālun ṣadaqū mā ʿāhadū Allāha ʿalayhi fa-minhum man qaḍā naḥbahu al-āyata.
for He punishes whom He wills and pardons whom He wills. He should therefore make himself fear punishment; and if he has previously made a covenant and broken it, he should encourage himself to hope for repentance and release from his fault, renew his resolve to be faithful, and remind himself how God, mighty and majestic, names those who fulfill their covenant. These are His words, exalted be His praise: ‘Men who were true to what they pledged to God; among them are those who have fulfilled their vow,’ and the rest of the verse.
Source page 118
وَرُوِيَ فِي تَفْسِيرِ ذَلِكَ أَثَرَانِ:
Wa-ruwiya fī tafsīri dhālika atharāni:
“Two reports are related in explanation of this:
أَمَّا أَحَدُهُمَا فَمَا رَوَاهُ أَنَسُ بْنُ مَالِكٍ، أَنَّ أَنَسَ بْنَ النَّضْرِ عَمَّ أَنَسِ بْنِ مَالِكٍ غَابَ عَنْ قِتَالِ بَدْرٍ فَقَالَ: أَوَّلُ مَشْهَدٍ شَهِدَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ أَشْهَدْهُ! لَئِنْ كَانَ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قِتَالٌ مَعَ قُرَيْشٍ بَعْدَ هَذَا الْيَوْمِ لَيَرَيَنَّ اللَّهُ عَزَّ وَجَلَّ مَا أَصْنَعُ.
Ammā aḥaduhumā fa-mā rawāhu Anasu bnu Mālikin, anna Anasa bna al-Naḍri ʿamma Anasi bni Mālikin ghāba ʿan qitāli Badrin fa-qāla: Awwalu mashhadin shahidahu Rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama lam ashhadhu! La-in kāna li-Rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama qitālun maʿa Qurayshin baʿda hādhā al-yawmi la-yarayanna Allāhu ʿazza wa-jalla mā aṣnaʿu.
“One is what Anas ibn Mālik related: Anas ibn al-Naḍr, the uncle of Anas ibn Mālik, was absent from the fighting at Badr. He said: ‘I did not witness the first battle witnessed by the Messenger of God, may God bless him and grant him peace! If the Messenger of God, may God bless him and grant him peace, fights Quraysh after this day, God, mighty and majestic, will surely see what I do.’
وَهَابَ أَنْ يَقُولَ غَيْرَ ذَلِكَ؛ فَلَمَّا كَانَ يَوْمُ أُحُدٍ وَانْهَزَمَ النَّاسُ، فَقَالَ سَعْدُ بْنُ مُعَاذٍ: فَاسْتَقْبَلْتُهُ، فَقَالَ: يَا سَعْدُ إِلَى أَيْنَ؟ وَاهًا لِرِيحِ الْجَنَّةِ! إِنِّي لَأَجِدُ رِيحَهَا دُونَ أُحُدٍ! فَتَقَدَّمَ فَقَاتَلَ حَتَّى قُتِلَ، وَأُصِيبَ بِهِ بِضْعٌ وَثَمَانُونَ جِرَاحَةً، مِنْ ضَرْبَةٍ بِسَيْفٍ وَطَعْنَةٍ بِرُمْحٍ وَرَمْيَةٍ بِسَهْمٍ؛
Wa-hāba an yaqūla ghayra dhālika; fa-lammā kāna yawmu Uḥudin wa-inhazama al-nāsu, fa-qāla Saʿdu bnu Muʿādhin: Fa-istaqbaltuhu, fa-qāla: Yā Saʿdu ilā ayna? Wāhan li-rīḥi al-jannati! Innī la-ajidu rīḥahā dūna Uḥudin! Fa-taqaddama fa-qātala ḥattā qutila, wa-uṣība bihi biḍʿun wa-thamānūna jirāḥatan, min ḍarbatin bi-sayfin wa-ṭaʿnatin bi-rumḥin wa-ramyatin bi-sahmin;
“He was too awed to say anything more. When the day of Uḥud came and the people were routed, Saʿd ibn Muʿādh said: ‘I encountered him, and he said: “Saʿd, where are you going? Ah, the fragrance of Paradise! I can smell it this side of Uḥud!”’ He advanced and fought until he was killed. More than eighty wounds were found on him, from sword blows, spear thrusts and arrow strikes;
فَمَا عَرَفَتْهُ أُخْتُهُ إِلَّا بِبَنَانِهِ فَنَزَلَتْ: رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ. يَعْنِي عَهْدَهُ أَيْ مَاتَ عَلَى ذَلِكَ، وَمِنْهُمْ مَنْ يَنْتَظِرُ.
Fa-mā ʿarafathu ukhtuhu illā bi-banānihi fa-nazalat: Rijālun ṣadaqū mā ʿāhadū Allāha ʿalayhi fa-minhum man qaḍā naḥbahu. Yaʿnī ʿahdahu ay māta ʿalā dhālika, wa-minhum man yantaẓiru.
his sister recognized him only by his fingers. Then it was revealed: ‘Men who were true to what they pledged to God; among them is one who has fulfilled his vow,’ meaning his covenant, that is, he died true to it, ‘and among them is one who still waits.’
أَيْ صَادِقٌ قَائِمٌ بِالْحَقِّ لِلَّهِ عَزَّ وَجَلَّ، وَيَنْتَظِرُ يَوْمًا فِيهِ لِقَاؤُهُ يَمُوتُ عَلَى صِدْقِهِ وَالْوَفَاءِ بِعَهْدِهِ.
Ay ṣādiqun qāʾimun bi-al-ḥaqqi li-llāhi ʿazza wa-jalla, wa-yantaẓiru yawman fīhi liqāʾuhu yamūtu ʿalā ṣidqihi wa-al-wafāʾi bi-ʿahdihi.
“That is, a person who is truthful, fulfilling what is due to God, mighty and majestic, and awaiting the day of meeting Him, to die true to his sincerity and faithful to his covenant.
وَمَرَّ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِمُصْعَبِ بْنِ عُمَيْرٍ، وَهُوَ قَتِيلٌ مُنْجَعِفٌ عَلَى وَجْهِهِ، فَقَرَأَ:
Wa-marra al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama bi-Muṣʿabi bni ʿUmayrin, wa-huwa qatīlun munjaʿifun ʿalā wajhihi, fa-qaraʾa:
“The Prophet, may God bless him and grant him peace, passed by Muṣʿab ibn ʿUmayr as he lay slain, fallen on his face, and recited:
Source page 119
رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ.
Rijālun ṣadaqū mā ʿāhadū Allāha ʿalayhi.
‘Men who were true to what they pledged to God.’
وَقَالَ مُجَاهِدٌ: النَّحْبُ هُوَ الْعَهْدُ، وَاحْتَجَّ بِأَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَرَّ بِهِ طَلْحَةُ فَقَالَ:
Wa-qāla Mujāhidun: Al-naḥbu huwa al-ʿahdu, wa-iḥtajja bi-anna al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama marra bihi Ṭalḥatu fa-qāla:
“Mujāhid said: ‘The vow means the covenant.’ He cited as evidence that Ṭalḥa passed by the Prophet, may God bless him and grant him peace, and he said:
«هَذَا مِمَّنْ قَضَى نَحْبَهُ».
«Hādhā mimman qaḍā naḥbahu».
‘This is one of those who have fulfilled their vow.’
فَيُذَكِّرُ نَفْسَهُ مَا قَالَ اللَّهُ عَزَّ وَجَلَّ، وَمَا سَمَّى بِهِ مَنْ كَذَبَهُ وَلَمْ يَفِ بِعَزْمِهِ، وَمَا سَمَّى بِهِ مَنْ صَدَقَهُ وَأَوْفَى بِعَزْمِهِ.
Fa-yudhakkiru nafsahu mā qāla Allāhu ʿazza wa-jalla, wa-mā sammā bihi man kadhabahu wa-lam yafi bi-ʿazmihi, wa-mā sammā bihi man ṣadaqahu wa-awfā bi-ʿazmihi.
“He should remind himself of what God, mighty and majestic, has said, and the names He gives to those who lie to Him and fail to fulfill their resolve, and the names He gives to those who are true to Him and carry their resolve through.
وَإِنْ تَقَاعَسَتِ النَّفْسُ وَثَقُلَ عَلَيْهَا الْقِيَامُ بِذَلِكَ الْحَقِّ، ذَكَّرَهَا ثَوَابَ اللَّهِ جَلَّ وَعَزَّ، وَمَا يَأْمُلُ مِنْ نَعِيمِ الْآخِرَةِ إِنْ قَامَ بِذَلِكَ الْحَقِّ، وَرَجَّاهَا رِضَاءَ اللَّهِ عَزَّ وَجَلَّ، وَالسُّرُورَ وَالْأَمْنَ فِي يَوْمِ الْخَوْفِ وَالْأَحْزَانِ، وَدَوَامَ النَّعِيمِ الَّذِي لَا يَنْقَطِعُ فِي جِوَارِ اللَّهِ عَزَّ وَجَلَّ، وَالنَّظَرَ إِلَى وَجْهِهِ الْكَرِيمِ الْأَعْلَى، لِيُطْفِئَ بِذِكْرِ حَلَاوَةِ الثَّوَابِ مَرَارَةَ الْقِيَامِ بِذَلِكَ الْحَقِّ،
Wa-in taqāʿasati al-nafsu wa-thaqula ʿalayhā al-qiyāmu bi-dhālika al-ḥaqqi, dhakkarahā thawāba Allāhi jalla wa-ʿazza, wa-mā yaʾmulu min naʿīmi al-ākhirati in qāma bi-dhālika al-ḥaqqi, wa-rajjāhā riḍāʾa Allāhi ʿazza wa-jalla, wa-al-surūra wa-al-amna fī yawmi al-khawfi wa-al-aḥzāni, wa-dawāma al-naʿīmi alladhī lā yanqaṭiʿu fī jiwāri Allāhi ʿazza wa-jalla, wa-al-naẓara ilā wajhihi al-karīmi al-aʿlā, li-yuṭfiʾa bi-dhikri ḥalāwati al-thawābi marārata al-qiyāmi bi-dhālika al-ḥaqqi,
“If the self hangs back and finds fulfilling that duty burdensome, he should remind it of the reward of God, majestic and mighty, and the bliss of the hereafter he hopes for if he fulfills it. He should encourage it to hope for the pleasure of God, mighty and majestic, joy and safety on the day of fear and sorrows, everlasting bliss that never ends in the nearness of God, mighty and majestic, and the vision of His noble, most exalted face. By recalling the sweetness of the reward, he should extinguish the bitterness of fulfilling that duty,
وَيُخَفِّفَ عَلَى النَّفْسِ مَا ثَقُلَ عَلَيْهَا مِنَ الْقِيَامِ بِذَلِكَ الْحَقِّ لِذِكْرِ حَلَاوَةِ الثَّوَابِ.
Wa-yukhaffifa ʿalā al-nafsi mā thaqula ʿalayhā mina al-qiyāmi bi-dhālika al-ḥaqqi li-dhikri ḥalāwati al-thawābi.
and, by remembering the sweetness of the reward, make lighter for the self the burden of carrying out that duty.”
وَذٰلِكَ مَعْرُوفٌ فِي أَهْلِ الدُّنْيَا ، لَمْ يُرَ عَامِلٌ مِنْ عُمَّالِ الدُّنْيَا وَلَا غَيْرُهُ ، وَلَا تَاجِرٌ مِنْ تُجَّارِ الدُّنْيَا يَخِفُّ عَلَيْهِ التَّعَبُ وَالْمَؤُونَةُ إِلَّا لِمَا يَرْجُو مِنَ الْأَجْرِ ؛ فَالْبَنَّاءُ وَغَيْرُهُ لَذَّتُهُ فِي التَّعَبِ ، وَغَمُّهُ فِي الرَّاحَةِ لِحَلَاوَةِ الْأَجْرِ ، وَإِنَّ التَّعَبَ لَهُ لَمُؤْلِمٌ مُؤْذٍ ، وَإِنَّ الرَّاحَةَ لَهُ لَمُوَافِقَةٌ ، وَلٰكِنِ اخْتَارَ النَّصَبَ عَلَى الرَّاحَةِ لِمَا يَأْمُلُ مِنَ الْأَجْرِ ،
Wa-dhālika maʿrūfun fī ahli al-dunyā, lam yura ʿāmilun min ʿummāli al-dunyā wa-lā ghayruhu, wa-lā tājirun min tujjāri al-dunyā yakhiffu ʿalayhi al-taʿabu wa-al-maʾūnatu illā li-mā yarjū mina al-ajri; fa-al-bannāʾu wa-ghayruhu ladhdhatuhu fī al-taʿabi, wa-ghammuhu fī al-rāḥati li-ḥalāwati al-ajri, wa-inna al-taʿaba lahu la-muʾlimun muʾdhin, wa-inna al-rāḥata lahu la-muwāfiqatun, wa-lākini ikhtāra al-naṣaba ʿalā al-rāḥati li-mā yaʾmulu mina al-ajri,
This is familiar among worldly people. No worldly laborer, or anyone else, and no worldly merchant has been seen to find toil and expense easy except because of the payment he hopes for. A builder and others like him find pleasure in toil and distress in rest because payment is sweet. Toil is indeed painful and hurtful to him, and rest is agreeable, but he chooses exertion over rest because of the payment he hopes for.
Source page 120
فَإِنْ كَانَ أَجْرُهُ قَلِيلًا وَالْمُسْتَأْجِرُ مُوفِيًا مَلِيئًا فَإِذَا ذَكَرَ قِلَّةَ الْأَجْرِ اسْتَثْقَلَ الْعَمَلَ ، وَإِذَا ذَكَرَ أَنَّ الْمُسْتَأْجِرَ لَهُ مَلِيءٌ لَنْ يَظْلِمَهُ خَفَّ عَلَيْهِ الْعَمَلُ ، وَإِذَا كَانَ الْأَجْرُ كَثِيرًا وَالْمُسْتَأْجِرُ لَهُ لَا يَأْمَنُ مِنْ ظُلْمِهِ ، فَكُلَّمَا ذَكَرَ مَا يَخَافُ مِنْ ظُلْمِهِ اسْتَثْقَلَ الْعَمَلَ ، وَإِذَا ذَكَرَ كَثْرَةَ الْأَجْرِ خَفَّ عَلَيْهِ الْعَمَلُ ، فَإِذَا كَثُرَ الْأَجْرُ وَكَانَ الْمُسْتَأْجِرُ مَلِيئًا مُوفِيًا خَفَّ عَلَيْهِ الْعَمَلُ ،
Fa-in kāna ajruhu qalīlan wa-al-mustaʾjiru mūfiyan malīʾan fa-idhā dhakara qillata al-ajri istathqala al-ʿamala, wa-idhā dhakara anna al-mustaʾjira lahu malīʾun lan yaẓlimahu khaffa ʿalayhi al-ʿamalu, wa-idhā kāna al-ajru kathīran wa-al-mustaʾjiru lahu lā yaʾmanu min ẓulmihi, fa-kullamā dhakara mā yakhāfu min ẓulmihi istathqala al-ʿamala, wa-idhā dhakara kathrata al-ajri khaffa ʿalayhi al-ʿamalu, fa-idhā kathura al-ajru wa-kāna al-mustaʾjiru malīʾan mūfiyan khaffa ʿalayhi al-ʿamalu,
If his pay is small and the employer both solvent and faithful in payment, he finds the work burdensome when he thinks of the small pay. When he remembers that his employer is solvent and will not wrong him, the work becomes easy. If the pay is large but he cannot feel safe from his employer’s injustice, he finds the work burdensome whenever he remembers the injustice he fears. When he remembers the large payment, the work becomes easy. If the pay is large and the employer both solvent and faithful in payment, the work becomes easy for him,
وَلَمْ يَجِدْ عَلَى قَلْبِهِ ثِقْلَهُ لَهُ ، وَعَمِلَهُ بِنَشَاطٍ لَهُ وَخِفَّةٍ ، فَلَا مُسْتَأْجِرَ أَمْلَأُ مِنَ اللّٰهِ عَزَّ وَجَلَّ ، وَلَا أَجْرَ أَكْثَرُ مِنَ الْجَنَّةِ .
Wa-lam yajid ʿalā qalbihi thiqlahu lahu, wa-ʿamilahu bi-nashāṭin lahu wa-khiffatin, fa-lā mustaʾjira amlaʾu mina Allāhi ʿazza wa-jalla, wa-lā ajra aktharu mina al-jannati.
and he feels no weight from it upon his heart, but does it eagerly and lightly. No employer has greater means than God, mighty and majestic, and no payment is greater than the Garden.
وَكَذٰلِكَ التُّجَّارُ مِنْ أَهْلِ الدُّنْيَا : لَا يَقْطَعُهُمْ عَنْ سَفَرِهِمْ - لِمَا يَأْمُلُونَ مِنَ الْأَرْبَاحِ - الْحَرُّ وَلَا الْبَرْدُ وَلَا الْأَمْطَارُ وَلَا الْخَوْفُ مِنَ اللُّصُوصِ وَلَا السِّبَاعِ ، لِحَلَاوَةِ مَا يَأْمُلُونَ مِنَ الرِّبْحِ .
Wa-ka-dhālika al-tujjāru min ahli al-dunyā: lā yaqṭaʿuhum ʿan safarihim - li-mā yaʾmulūna mina al-arbāḥi - al-ḥarru wa-lā al-bardu wa-lā al-amṭāru wa-lā al-khawfu mina al-luṣūṣi wa-lā al-sibāʿi, li-ḥalāwati mā yaʾmulūna mina al-ribḥi.
Likewise, worldly merchants are not kept from traveling in pursuit of their hoped-for profits by heat, cold, rain, fear of thieves, or wild beasts, because the profit they hope for is so sweet.
فَالْعَامِلُ لِلّٰهِ عَزَّ وَجَلَّ وَالتَّاجِرُ لَهُ أَوْلَى أَنْ يَخِفَّ عَلَيْهِ الْعَمَلُ إِذَا ذَكَرَ الرِّبْحَ الَّذِي لَا يَنْقَطِعُ وَلَا تَنْغِيصَ فِيهِ ، وَلَا تَصْرِيدَ مِنَ الْمُرْبِحِ الَّذِي لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ ، بَلْ يُضَاعِفُ وَيُعْطِي الْكَثِيرَ بِالْيَسِيرِ مِنَ الْعَمَلِ ، وَتُجَّارُ الْآخِرَةِ لَا يَرْبَحُونَ كَمَا يَرْبَحُ تُجَّارُ الدُّنْيَا وَلَا عُمَّالُهَا ، لِأَنَّ تُجَّارَ الدُّنْيَا إِنَّمَا يَرْبَحُونَ مِنْ جِنْسِ الدُّنْيَا وَجَوْهَرِهَا ،
Fa-al-ʿāmilu li-llāhi ʿazza wa-jalla wa-al-tājiru lahu awlā an yakhiffa ʿalayhi al-ʿamalu idhā dhakara al-ribḥa alladhī lā yanqaṭiʿu wa-lā tanghīṣa fīhi, wa-lā taṣrīda mina al-murbiḥi alladhī lā yaẓlimu mithqāla dharratin, bal yuḍāʿifu wa-yuʿṭī al-kathīra bi-al-yasīri mina al-ʿamali, wa-tujjāru al-ākhirati lā yarbaḥūna ka-mā yarbaḥu tujjāru al-dunyā wa-lā ʿummāluhā, li-anna tujjāra al-dunyā innamā yarbaḥūna min jinsi al-dunyā wa-jawharihā,
The one who works and trades for God, mighty and majestic, has still more reason to find the work easy when he remembers the profit that never ends and contains nothing to spoil it. Nor is there any reduction by the One who grants the profit: He wrongs no one by an atom’s weight, but multiplies the return and gives much for little work. The merchants of the next life do not profit as worldly merchants or laborers do, for worldly merchants gain only things of this world’s kind and substance,
وَاللّٰهُ عَزَّ وَجَلَّ لَا يُرْبِحُ عُمَّالَ الدِّينِ مِنْ جِنْسِ الدُّنْيَا وَلَا مِنْ جَوْهَرِهَا ، وَلَا يَرْضَى لَهُمْ بِرِبْحِ الدَّرَاهِمِ وَالدَّنَانِيرِ ؛ لِأَنَّ ذٰلِكَ مِنْ جِنْسِ الدُّنْيَا وَجَوْهَرِهَا ، وَلٰكِنْ يُرْبِحُهُمْ قُصُورَ الْيَاقُوتِ وَالزُّمُرُّدِ وَالدُّرِّ فِي الدَّارِ الَّتِي لَا تَفْنَى ، تُرْبَتُهَا الْمِسْكُ وَالزَّعْفَرَانُ ، مَعَ زَوَالِ الْهُمُومِ عَنْ قُلُوبِهِمْ ، فَلَا يَخْطُرُ أَبَدًا بِقُلُوبِهِمُ الْأَحْزَانُ وَلَا تَحِلُّ فِي قُلُوبِهِمْ أَبَدًا ،
Wa-Allāhu ʿazza wa-jalla lā yurbiḥu ʿummāla al-dīni min jinsi al-dunyā wa-lā min jawharihā, wa-lā yarḍā lahum bi-ribḥi al-darāhimi wa-al-danānīri; li-anna dhālika min jinsi al-dunyā wa-jawharihā, wa-lākin yurbiḥuhum quṣūra al-yāqūti wa-al-zumurrudi wa-al-durri fī al-dāri allatī lā tafnā, turbatuhā al-misku wa-al-zaʿfarānu, maʿa zawāli al-humūmi ʿan qulūbihim, fa-lā yakhṭuru abadan bi-qulūbihimu al-aḥzānu wa-lā taḥillu fī qulūbihim abadan,
whereas God, mighty and majestic, does not grant those who labor for religion profits of this world’s kind or substance. He is not content to give them a profit of silver and gold coins, for those are of this world’s kind and substance. Instead, He grants them palaces of ruby, emerald, and pearl in the abode that never perishes, whose soil is musk and saffron. All cares are removed from their hearts: sorrows never cross their hearts or settle within them,
وَالْفَرَحُ وَالسُّرُورُ لَا يَبْرَحَانِ مِنْ قُلُوبِهِمْ أَبَدًا ، فَإِذَا تَذَكَّرَ هٰذَا الْعَبْدُ حَلَاوَةَ هٰذَا الْأَجْرِ مَعَ تَذَكُّرِ نَظَرِ الْجَوَادِ الْكَرِيمِ إِلَيْهِ ، وَهُوَ مُجَاهِدٌ لِنَفْسِهِ مُكَابِدٌ لِهَوَاهُ ، فَأَمَّلَ أَنْ يَنْظُرَ إِلَيْهِ عَلَى تِلْكَ الْحَالِ فَيَرْضَى عَنْهُ ، فَيُوجِبَ لَهُ الْخُلُودَ فِي دَارِهِ وَالْأَمْنَ مِنْ عَذَابِهِ - خَفَّ عَلَيْهِ الْقِيَامُ بِذٰلِكَ الْحَقِّ .
Wa-al-faraḥu wa-al-surūru lā yabraḥāni min qulūbihim abadan, fa-idhā tadhakkara hādhā al-ʿabdu ḥalāwata hādhā al-ajri maʿa tadhakkuri naẓari al-jawādi al-karīmi ilayhi, wa-huwa mujāhidun li-nafsihi mukābidun li-hawāhu, fa-ammala an yanẓura ilayhi ʿalā tilka al-ḥāli fa-yarḍā ʿanhu, fa-yūjiba lahu al-khulūda fī dārihi wa-al-amna min ʿadhābihi - khaffa ʿalayhi al-qiyāmu bi-dhālika al-ḥaqqi.
and joy and happiness never leave them. When this servant remembers the sweetness of this reward, while remembering that the Bountiful, Generous One is watching him as he struggles with himself and wrestles with his desire, he hopes that God will look upon him in that state, be pleased with him, and grant him everlasting life in His abode and safety from His punishment. Fulfilling that duty then becomes easy for him.
Source page 121
وَإِنْ عَرَضَ لَهُ حَقٌّ لِرَبِّهِ جَلَّ وَعَلَا ، مِمَّا كَانَ قَدْ ضَيَّعَهُ سَتَرَتْهُ كَرَاهَةُ النَّفْسِ لِلْقِيَامِ بِهِ وَهَوَى الرَّاحَةِ فِي تَرْكِهِ ، فَلَمْ يَعْرِفْهُ فِي حَالِ تَوْبَتِهِ ، فَعَرَفَهُ حِينَ عَرَضَ لَهُ حَمِدَ اللّٰهَ جَلَّ وَعَزَّ ، إِذْ فَطَّنَهُ لَهُ قَبْلَ أَنْ يَمُوتَ وَهُوَ مُضَيِّعٌ لِلْقِيَامِ بِحَقِّ رَبِّهِ جَلَّ وَعَزَّ ، فَيَحِلَّ بِذٰلِكَ عَلَيْهِ غَضَبُهُ وَعِقَابُهُ .
Wa-in ʿaraḍa lahu ḥaqqun li-rabbihi jalla wa-ʿalā, mimmā kāna qad ḍayyaʿahu satarathu karāhatu al-nafsi li-al-qiyāmi bihi wa-hawā al-rāḥati fī tarkihi, fa-lam yaʿrifhu fī ḥāli tawbatihi, fa-ʿarafahu ḥīna ʿaraḍa lahu ḥamida Allāha jalla wa-ʿazza, idh faṭṭanahu lahu qabla an yamūta wa-huwa muḍayyiʿun li-al-qiyāmi bi-ḥaqqi rabbihi jalla wa-ʿazza, fa-yaḥilla bi-dhālika ʿalayhi ghaḍabuhu wa-ʿiqābuhu.
If a duty to his Lord, majestic and high, presents itself, one he had neglected because his self’s dislike of fulfilling it and desire for the ease of leaving it had concealed it from him, so that he did not recognize it when he repented, but recognizes it now that it arises, he praises God, majestic and mighty. For God has made him aware of it before he dies while neglecting his Lord’s right, majestic and mighty, and thereby brings His anger and punishment upon himself.
وَإِنْ عَرَضَ لَهُ حَقٌّ ابْتُلِيَ بِهِ فِي آخِرِ عُمُرِهِ ، وَوَجَبَ عَلَيْهِ مِمَّا لَمْ يَكُنْ أَوْجَبَهُ اللّٰهُ عَزَّ وَجَلَّ عَلَيْهِ قَبْلُ ، فَثَقُلَ عَلَى نَفْسِهِ الْقِيَامُ بِهِ ، حَضَّ نَفْسَهُ عَلَى الْقِيَامِ بِهِ ؛ رَجَاءَ أَنْ يَكُونَ إِنَّمَا ذَخَرَهُ لَهُ ، فَلَمْ يُوجِبْهُ عَلَيْهِ إِلَّا فِي آخِرِ عُمُرِهِ ؛ لِيَسْتَوْجِبَ بِذٰلِكَ رِضَاءَ اللّٰهِ عَزَّ وَجَلَّ ، وَلِيُخْتَمَ لَهُ بِخَاتِمَةِ السُّعَدَاءِ ،
Wa-in ʿaraḍa lahu ḥaqqun ibtuliya bihi fī ākhiri ʿumurihi, wa-wajaba ʿalayhi mimmā lam yakun awjabahu Allāhu ʿazza wa-jalla ʿalayhi qablu, fa-thaqula ʿalā nafsihi al-qiyāmu bihi, ḥaḍḍa nafsahu ʿalā al-qiyāmi bihi; rajāʾa an yakūna innamā dhakharahu lahu, fa-lam yūjibhu ʿalayhi illā fī ākhiri ʿumurihi; li-yastawjiba bi-dhālika riḍāʾa Allāhi ʿazza wa-jalla, wa-li-yukhtama lahu bi-khātimati al-suʿadāʾi,
If a duty arises by which he is tested late in life, becoming binding upon him though God, mighty and majestic, had not previously required it of him, and he finds it burdensome to fulfill, he urges himself to fulfill it. He hopes that God has simply kept it in store for him, making it obligatory only late in life so that through it he may deserve the approval of God, mighty and majestic, and his life may close with the blessed ending of the fortunate.
فَإِنْ نَكَلَتِ النَّفْسُ عَنِ الْقِيَامِ بِهِ خَوَّفَهَا خَاتِمَةَ الشَّقَاءِ بِتَضْيِيعِهِ ، وَأَنْ يَكُونَ إِنَّمَا أُخِّرَ لِذٰلِكَ ، أَلَمْ تَسْمَعْ قَوْلَ مُطَرِّفٍ : إِنَّ الْحَسَنَةَ أَثْقَلُ مَا تَكُونُ عَلَيْكَ وَأَنْتَ تَعْمَلُهَا ؛ فَإِذَا فَرَغْتَ مِنْهَا ذَهَبَ ثِقْلُهَا وَيَبْقَى سُرُورُهَا . فَكَيْفَ بِكَ إِذَا قَرَأْتَهَا بَيْنَ يَدَيِ اللّٰهِ عَزَّ وَجَلَّ ، وَرَأَيْتَ ثَوَابَهَا ؟ فَتَذَكُّرُ رِضَاءِ اللّٰهِ عَنْهُ بِالْقِيَامِ بِهِ ، وَذِكْرُ ثَوَابِهِ ،
Fa-in nakalati al-nafsu ʿani al-qiyāmi bihi khawwafahā khātimata al-shaqāʾi bi-taḍyīʿihi, wa-an yakūna innamā ukhkhira li-dhālika, a-lam tasmaʿ qawla Muṭarrifin: Inna al-ḥasanata athqalu mā takūnu ʿalayka wa-anta taʿmaluhā; fa-idhā faraghta minhā dhahaba thiqluhā wa-yabqā surūruhā. Fa-kayfa bika idhā qaraʾtahā bayna yadayi Allāhi ʿazza wa-jalla, wa-raʾayta thawābahā? Fa-tadhakkuru riḍāʾi Allāhi ʿanhu bi-al-qiyāmi bihi, wa-dhikru thawābihi,
If his self shrinks from fulfilling it, he warns it that neglecting it may bring a miserable ending, and that perhaps it was delayed for that very outcome. Have you not heard Muṭarrif’s saying: A good deed is heaviest upon you while you are doing it; once you finish, its weight is gone and its joy remains. How will it be when you read it before God, mighty and majestic, and see its reward? Remembering God’s approval of him for fulfilling it, remembering its reward,
وَخَوْفُ غَضَبِهِ عَلَى تَضْيِيعِهِ ، يَخِفُّ عَلَيْهِ الْقِيَامُ بِهِ .
Wa-khawfu ghaḍabihi ʿalā taḍyīʿihi, yakhiffu ʿalayhi al-qiyāmu bihi.
and fearing His anger at neglecting it make fulfilling it easy for him.
فَإِذَا تَطَهَّرَ مِنْ هٰذِهِ الْخِلَالِ السِّتِّ بِالتَّوْبَةِ ، فَقَدْ صَحَّتْ تَوْبَتُهُ ، وَسَاوَى الَّذِي لَمْ يَكُنْ لَهُ صَبْوَةٌ فِي رِعَايَةِ حُقُوقِ اللّٰهِ عَزَّ وَجَلَّ ، فِيمَا يَسْتَقْبِلُ مِنْ عُمُرِهِ ، وَسَاوَى التَّائِبَ مِنْ قَبْلِهِ الَّذِي لَمْ تَسْتَصْعِبْ عَلَيْهِ نَفْسُهُ عِنْدَ التَّوْبَةِ ، وَلَمْ تَحْتَجْ إِلَى طَلَبِ الْخَوْفِ بِالتَّخْوِيفِ ، وَلَمْ يُغَمَّ عَلَيْهِ شَيْءٌ مِنْ ذُنُوبِهِ ،
Fa-idhā taṭahhara min hādhihi al-khilāli al-sitti bi-al-tawbati, fa-qad ṣaḥḥat tawbatuhu, wa-sāwā alladhī lam yakun lahu ṣabwatun fī riʿāyati ḥuqūqi Allāhi ʿazza wa-jalla, fī-mā yastaqbilu min ʿumurihi, wa-sāwā al-tāʾiba min qablihi alladhī lam tastaṣʿib ʿalayhi nafsuhu ʿinda al-tawbati, wa-lam taḥtaj ilā ṭalabi al-khawfi bi-al-takhwīfi, wa-lam yughamma ʿalayhi shayʾun min dhunūbihi,
When he has purified himself of these six traits through repentance, his repentance is sound. In observing what is due to God, mighty and majestic, throughout his remaining life, he is equal to someone who never had a period of youthful waywardness. He is also equal to someone who repented before him, whose self offered no resistance at repentance and needed no frightening to awaken fear, and whose sins were not hidden from him,
وَلَمْ يَأْمَنْ أَنْ يَكُونَ اللّٰهُ قَدْ أَحْصَى عَلَيْهِ مَا قَدْ نَسِيَهُ ، كَالسَّحَرَةِ ، وَأَصْحَابِ مُحَمَّدٍ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ ، وَغَيْرِهِمْ مِمَّنْ أَتَتْهُمْ مِنَّةُ اللّٰهِ عَزَّ وَجَلَّ ، بِرَفْعِ الِامْتِحَانِ عَنْهُمْ وَالتَّكَلُّفِ لِطَلَبِ التَّوْبَةِ ، فَبَهَرَتْ عُقُولَهُمْ حُجَّتُهُ ، وَأَزْعَجَهَا إِلَيْهِ تَوْفِيقُهُ وَتَفَضُّلُهُ ، إِلَّا أَنَّهَا وَإِنْ لَمْ يَكُنْ مَعَهَا امْتِحَانُ التَّكَلُّفِ لِلطَّلَبِ ، فَقَدْ نَبَّهَتْ عُقُولَهُمْ عَلَى الْمَعْرِفَةِ بِاللّٰهِ عَزَّ وَجَلَّ ،
Wa-lam yaʾman an yakūna Allāhu qad aḥṣā ʿalayhi mā qad nasiyahu, ka-al-saḥarati, wa-aṣḥābi Muḥammadin ṣallā Allāhu ʿalayhi wa-sallama, wa-ghayrihim mimman atathum minnatu Allāhi ʿazza wa-jalla, bi-rafʿi al-imtiḥāni ʿanhum wa-al-takallufi li-ṭalabi al-tawbati, fa-baharat ʿuqūlahum ḥujjatuhu, wa-azʿajahā ilayhi tawfīquhu wa-tafaḍḍuluhu, illā annahā wa-in lam yakun maʿahā imtiḥānu al-takallufi li-al-ṭalabi, fa-qad nabbahat ʿuqūlahum ʿalā al-maʿrifati bi-Allāhi ʿazza wa-jalla,
and who did not feel safe from God’s having counted against him what he himself had forgotten. Such were the sorcerers, the companions of Muḥammad, may God bless him and grant him peace, and others whom God’s favor, mighty and majestic, reached by sparing them the trial and exertion of seeking repentance. His proof overwhelmed their minds; His enabling help and graciousness impelled them toward Him. Yet although this favor did not entail the trial of strenuous seeking, it awakened their minds to knowledge of God, mighty and majestic,
Source page 122
وَعَظِيمِ قَدْرِ ثَوَابِهِ وَعِقَابِهِ ، وَعَظِيمِ حَقِّهِ عَلَيْهِ ، وَوَاجِبِ طَاعَتِهِ ، وَلَمْ يَتَمَالَكُوا مَعَ هٰذِهِ الْمَعْرِفَةِ أَنْ رَفَضُوا كُلَّ قَاطِعٍ يَقْطَعُهُمْ عَنِ اللّٰهِ عَزَّ وَجَلَّ ، وَأَقْبَلُوا بِعُقُولِهِمْ عَلَى رَبِّهِمْ ، قَدِ اسْتَفْرَغُوهَا فِي الْإِقْبَالِ عَلَيْهِ وَالْإِنَابَةِ إِلَيْهِ .
Wa-ʿaẓīmi qadri thawābihi wa-ʿiqābihi, wa-ʿaẓīmi ḥaqqihi ʿalayhi, wa-wājibi ṭāʿatihi, wa-lam yatamālakū maʿa hādhihi al-maʿrifati an rafaḍū kulla qāṭiʿin yaqṭaʿuhum ʿani Allāhi ʿazza wa-jalla, wa-aqbalū bi-ʿuqūlihim ʿalā rabbihim, qadi istafraghūhā fī al-iqbāli ʿalayhi wa-al-inābati ilayhi.
the immense worth of His reward and punishment, His tremendous right over the servant, and the obedience owed to Him. With this knowledge they could not help casting aside everything that cut them off from God, mighty and majestic. They turned their minds toward their Lord, devoting them wholly to approaching Him and returning to Him.
فَقَدْ سَاوَى هٰذَا التَّائِبُ مَنْ قَبْلَهُ الَّذِي قَلَّتْ كُلْفَتُهُ ، وَلَمْ تُغَمَّ عَلَيْهِ ذُنُوبُهُ عِنْدَ تَوْبَتِهِ ، وَسَاوَى مَنْ لَمْ تَكُنْ لَهُ صَبْوَةٌ ، لِأَنَّهُ قَدْ تَطَهَّرَ كَمَا تَطَهَّرَ مِمَّا يَكْرَهُ اللّٰهُ عَزَّ وَجَلَّ .
Fa-qad sāwā hādhā al-tāʾibu man qablahu alladhī qallat kulfatuhu, wa-lam tughamma ʿalayhi dhunūbuhu ʿinda tawbatihi, wa-sāwā man lam takun lahu ṣabwatun, li-annahu qad taṭahhara ka-mā taṭahhara mimmā yakrahu Allāhu ʿazza wa-jalla.
This penitent has thus become equal to his predecessor whose struggle was slight and whose sins were not obscure to him when he repented. He is also equal to one who never had a period of youthful waywardness, because he has purified himself, as the other did, of what God, mighty and majestic, dislikes.
وَعَلَيْهِمْ جَمِيعًا حُسْنُ الْقِيَامِ بِحَقِّ اللّٰهِ عَزَّ وَجَلَّ فِيمَا بَقِيَ مِنْ أَعْمَارِهِمْ .
Wa-ʿalayhim jamīʿan ḥusnu al-qiyāmi bi-ḥaqqi Allāhi ʿazza wa-jalla fī-mā baqiya min aʿmārihim.
All of them must fulfill well what is due to God, mighty and majestic, for the rest of their lives.
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