2. The Questions Concerning the Works of the Hearts and the Limbs by Al Muhasibi Part 2

الْمَسَائِلُ فِي أَعْمَالِ الْقُلُوبِ وَالْجَوَارِحِ

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

The Questions Concerning the Works of the Hearts and the Limbs

الْحَارِثُ بْنُ أَسَدٍ الْمُحَاسِبِيُّ

Al-Ḥārithu bnu ʾAsadin al-Muḥāsibiyyu

Al-Ḥārith ibn Asad al-Muḥāsibī

Source page 63

مَنْ أَمَّ قَوْمًا فَأَلْزَمَ قَلْبَهُ الْحَذَرَ

Man ʾamma qawman fa-ʾalzama qalbahu al-ḥadhara

One who leads people in prayer and makes his heart vigilant

قُلْتُ: فَمَا تَقُولُ فِي الرَّجُلِ يَؤُمُّ الْقَوْمَ فِيمَا يُجْهَرُ بِهِ، فَيُلْزِمُ قَلْبَهُ الْحَذَرَ أَنْ يُخْطِئَ فِي قِرَاءَتِهِ، أَوْ يَلْحَنَ فِيهَا مَاذَا لَهُ، وَمَاذَا عَلَيْهِ؟

Qultu: fa-mā taqūlu fī al-rajuli yaʾummu al-qawma fīmā yujharu bihi, fa-yulzimu qalbahu al-ḥadhara ʾan yukhṭiʾa fī qirāʾatihi, ʾaw yalḥana fīhā mādhā lahu, wa-mādhā ʿalayhi?

I asked: “What do you say about a man leading people in a prayer recited aloud, who makes his heart vigilant against misreading or making a grammatical error? What counts in his favor, and what counts against him?”

قَالَ: ذَلِكَ عَلَى وُجُوهٍ، فَمِنْهَا مَا هُوَ لَهُ، وَمِنْهَا مَا هُوَ عَلَيْهِ.

Qāla: dhālika ʿalā wujūhin, fa-minhā mā huwa lahu, wa-minhā mā huwa ʿalayhi.

He said: “There are several possibilities. Some count in his favor, and others count against him.

فَأَمَّا الَّذِي لَهُ، فَهُوَ أَنْ يَغْلِبَ عَلَى قَلْبِهِ حُبُّ إِكْمَالِ صَلَاتِهِ، وَتَمَامِ قِرَاءَتِهِ، وَتِلَاوَةِ كِتَابِ رَبِّهِ عَلَى مَا أَنْزَلَهُ، لَا يُقَارِنُ ذَلِكَ خَطَأٌ وَلَا لَحْنٌ، إِذَا عَلِمَ أَنَّ ذَلِكَ مَحَبَّةٌ لِرَبِّهِ،

Fa-ʾammā alladhī lahu, fa-huwa ʾan yaghliba ʿalā qalbihi ḥubbu ʾikmāli ṣalātihi, wa-tamāmi qirāʾatihi, wa-tilāwati kitābi rabbihi ʿalā mā ʾanzalahu, lā yuqārinu dhālika khaṭaʾun wa-lā laḥnun, ʾidhā ʿalima ʾanna dhālika maḥabbatun lirabbihi,

What counts in his favor is for love of perfecting his prayer, completing his recitation, and reciting his Lord’s Book as He revealed it, without misreading or grammatical error, to prevail in his heart, knowing that this is something his Lord loves.

فَيَغْلِبَ عَلَى قَلْبِهِ الرَّغْبَةُ فِي ذَلِكَ، وَالْحَذَرُ مِنَ التَّقْصِيرِ عَنْهُ، لِيُؤَدِّيَ فَرْضَهُ كَامِلًا، وَيَسْمَعَ اللَّهُ تَعَالَى مِنْهُ تِلَاوَةَ كِتَابِهِ كَمَا يُحِبُّ أَنْ يَتْلُوَهُ عِبَادُهُ، إِذَا قَامُوا بَيْنَ يَدَيْهِ لِأَدَاءِ فُرُوضِهِمْ، أَوْ يَتْلُوَهُ فِي غَيْرِ صَلَاتِهِ، فَذَلِكَ مَأْجُورٌ عَلَى حَذَرِهِ، وَيُثَابُ عَلَى قَدْرِ هِمَّتِهِ وَنِيَّتِهِ.

Fa-yaghliba ʿalā qalbihi al-raghbatu fī dhālika, wa-al-ḥadharu mina al-taqṣīri ʿanhu, liyuʾaddiya farḍahu kāmilan, wa-yasmaʿa Allāhu taʿālā minhu tilāwata kitābihi kamā yuḥibbu ʾan yatluwahu ʿibāduhu, ʾidhā qāmū bayna yadayhi li-ʾadāʾi furūḍihim, ʾaw yatluwahu fī ghayri ṣalātihi, fa-dhālika maʾjūrun ʿalā ḥadharihi, wa-yuthābu ʿalā qadri himmatihi wa-niyyatihi.

Then the desire for this, and vigilance against falling short, prevail in his heart, so that he fulfills his obligation completely and God Most High hears him recite His Book as He loves His servants to recite it when they stand before Him to fulfill their duties, or when he recites outside prayer. Such a person is rewarded for his vigilance, in proportion to his concern and intention.

وَأَعْظَمُ مَقَامًا مِنْ ذَلِكَ، وَأَجْزَلُ ثَوَابًا مَنْ نَوَى مَعَ حَذَرِهِ مِنَ الْخَطَأِ فِي تِلَاوَةِ كَلَامِ رَبِّهِ وَاللَّحْنِ فِيهِ: أَنْ يَكُونَ مُنَاجِيًا لِرَبِّهِ، بِلِسَانِهِ وَقَلْبِهِ، يَفْهَمُ مَا يَتْلُو، وَيَعْقِلُ عَنِ اللَّهِ تَعَالَى مَا يَقُولُ،

Wa-ʾaʿẓamu maqāman min dhālika, wa-ʾajzalu thawāban man nawā maʿa ḥadharihi mina al-khaṭaʾi fī tilāwati kalāmi rabbihi wa-al-laḥni fīhi: ʾan yakūna munājiyan lirabbihi, bilisānihi wa-qalbihi, yafhamu mā yatlū, wa-yaʿqilu ʿani Allāhi taʿālā mā yaqūlu,

Higher in station and richer in reward is someone who, alongside guarding against misreading and grammatical error in reciting his Lord’s words, intends to converse privately with his Lord through tongue and heart, understanding what he recites and comprehending from God Most High what He says.

فَهُوَ مَعَ حَذَرِهِ لِلْخَطَأِ وَاللَّحْنِ، مُهْتَمٌّ بِالْفَهْمِ عَنِ اللَّهِ تَعَالَى فِيمَا يَتْلُو، عَالِمٌ بَيْنَ يَدَيْ مَنْ هُوَ، وَمَنْ يُنَاجِي، وَرِضَى مَنْ يَطْلُبُ فِي مَقَامِهِ وَمُنَاجَاتِهِ.

Fa-huwa maʿa ḥadharihi li-al-khaṭaʾi wa-al-laḥni, muhtammun bi-al-fahmi ʿani Allāhi taʿālā fīmā yatlū, ʿālimun bayna yaday man huwa, wa-man yunājī, wa-riḍā man yaṭlubu fī maqāmihi wa-munājātihi.

While guarding against misreading and grammatical error, he is concerned to understand from God Most High what he recites, knowing before whom he stands, with whom he converses, and whose approval he seeks in his standing and intimate prayer.

Source page 64

وَأَعْظَمُ مِنْهُ مَنْزِلَةً، مَنْ قَرَنَ بِهَذِهِ الْهِمَّةِ عَظِيمَ الرَّغْبَةِ، وَحُسْنَ الظَّنِّ، وَهَيَجَانَ الرَّغْبَةِ وَالْأَمَلِ أَنْ يَرْضَى اللَّهُ عَنْهُ فِي مَقَامِهِ، وَيَقْبَلَهُ عَلَى مَا كَانَ مِنْهُ، وَيُحَوِّلَهُ عَمَّا هُوَ مُقِيمٌ عَلَيْهِ، وَيُطَهِّرَهُ مِمَّا يَتَدَنَّسُ بِهِ،

Wa-ʾaʿẓamu minhu manzilatan, man qarana bi-hādhihi al-himmati ʿaẓīma al-raghbati, wa-ḥusna al-ẓanni, wa-hayajāna al-raghbati wa-al-ʾamali ʾan yarḍā Allāhu ʿanhu fī maqāmihi, wa-yaqbalahu ʿalā mā kāna minhu, wa-yuḥawwilahu ʿammā huwa muqīmun ʿalayhi, wa-yuṭahhirahu mimmā yatadannasu bihi,

Higher still is someone who joins this concern to intense longing, a favorable expectation of God, and a surge of yearning and hope that God will be pleased with him as he stands, accept him despite what he has done, turn him away from what he persists in, and cleanse him of what defiles him.

رَاجِيًا لِذَلِكَ، مُتَعَلِّقًا بِهِ وَبِمَا عِنْدَ رَبِّهِ، يَتَرَضَّاهُ وَيَتَمَلَّقُهُ، وَيَتَبَصْبَصُ بِهِ، مُتَوَقِّعًا مِنْهُ فِي كُلِّ طَرْفَةِ عَيْنٍ وَأَقَلَّ مِنْ ذَلِكَ أَنْ يَنْظُرَ إِلَيْهِ بِالرِّضَى وَالْمَحَبَّةِ.

Rājiyan li-dhālika, mutaʿalliqan bihi wa-bimā ʿinda rabbihi, yataraḍḍāhu wa-yatamallaquhu, wa-yatabaṣbaṣu bihi, mutawaqqiʿan minhu fī kulli ṭarfati ʿaynin wa-ʾaqalla min dhālika ʾan yanẓura ʾilayhi bi-al-riḍā wa-al-maḥabbati.

Hoping for this, holding fast to it and to what lies with his Lord, he seeks to please Him, entreats Him, and approaches Him in humble eagerness, expecting at every blink of an eye and less that He will look upon him with approval and love.

وَقَدْ أَلْزَمَ قَلْبَهُ مَعَ ذَلِكَ هَيَجَانَ الْخَوْفِ، وَحَرَكَةَ الْحَذَرِ، وَالْتِهَابَ الْإِشْفَاقِ، وَانْكِسَارَ الزُّهْدِ، وَالْوَجَلَ لِمَا قَدْ مَضَى مِنْ سَالِفِ ذُنُوبِهِ، وَلِمَا هُوَ مُقِيمٌ عَلَيْهِ لَمْ يَتَزَحْزَحْ عَنْهُ.

Wa-qad ʾalzama qalbahu maʿa dhālika hayajāna al-khawfi, wa-ḥarakata al-ḥadhari, wa-iltihāba al-ʾishfāqi, wa-inkisāra al-zuhdi, wa-al-wajala limā qad maḍā min sālifi dhunūbihi, wa-limā huwa muqīmun ʿalayhi lam yatazaḥzaḥ ʿanhu.

At the same time he has bound his heart to a surge of fear, stirring vigilance, burning apprehension, the brokenness of renunciation, and dread over his past sins and those in which he still persists without moving away from them.

فَهُوَ قَائِمٌ بَيْنَ يَدَيْهِ بِلَا طَهَارَةٍ وَلَا إِعْذَارٍ فِيمَا وَجَبَ عَلَيْهِ، وَهُوَ خَائِفٌ مُشْفِقٌ مِنْ مَقْتِ رَبِّهِ، وَجِلٌ رَاهِبٌ فَزِعٌ فَرِقٌ أَنْ يَنْظُرَ إِلَيْهِ بِالْبِغْضَةِ، وَأَنْ يَلْقَاهُ بِالْمَقْتِ وَالسَّخَطِ، فَلَا يَرْحَمَ مَقَامَهُ، وَلَا يُجِيبَ دَعْوَتَهُ، وَلَا يُغِيثَ تَضَرُّعَهُ، وَيَحْجُبَ عَنْهُ صَوْتَهُ، وَلَا يَقْبَلَ صَلَاتَهُ، إِذْ كَانَ لِجَمِيعِ ذَلِكَ مُسْتَحِقًّا مِنْ رَبِّهِ.

Fa-huwa qāʾimun bayna yadayhi bilā ṭahāratin wa-lā ʾiʿdhārin fīmā wajaba ʿalayhi, wa-huwa khāʾifun mushfiqun min maqti rabbihi, wajilun rāhibun faziʿun fariqun ʾan yanẓura ʾilayhi bi-al-bighḍati, wa-ʾan yalqāhu bi-al-maqti wa-al-sakhaṭi, fa-lā yarḥama maqāmahu, wa-lā yujība daʿwatahu, wa-lā yughītha taḍarruʿahu, wa-yaḥjuba ʿanhu ṣawtahu, wa-lā yaqbala ṣalātahu, ʾidh kāna lijamīʿi dhālika mustaḥiqqan min rabbihi.

He stands before Him without purity or an excuse concerning what was required of him, fearful and apprehensive of his Lord’s abhorrence, trembling, afraid, alarmed, and terrified that He may look upon him with hatred and meet him with loathing and displeasure, show no mercy to his standing, answer none of his prayers, give no help to his supplication, keep his voice from reaching Him, and refuse his prayer, for he has deserved all this from his Lord.

فَالْخَوْفُ وَالرَّجَاءُ قَدْ غَلَبَا عَلَى قَلْبِهِ، مَعَ شِدَّةِ تَيَقُّظِهِ وَفَهْمِهِ لِمَا يَتْلُو مِنْ كَلَامِ رَبِّهِ.

Fa-al-khawfu wa-al-rajāʾu qad ghalabā ʿalā qalbihi, maʿa shiddati tayaqquẓihi wa-fahmihi limā yatlū min kalāmi rabbihi.

Fear and hope have taken hold of his heart, together with intense wakefulness and understanding of the words of his Lord that he recites.

فَتَارَةً يَكَادُ قَلْبُهُ أَنْ يَطِيرَ فَرَحًا، لِمَا هَاجَ مِنَ الْأَمَلِ وَالرَّجَاءِ أَنْ يَنْظُرَ إِلَيْهِ مَوْلَاهُ وَسَيِّدُهُ بِالرِّضَى وَالْحُظْوَةِ.

Fa-tāratan yakādu qalbuhu ʾan yaṭīra faraḥan, limā hāja mina al-ʾamali wa-al-rajāʾi ʾan yanẓura ʾilayhi mawlāhu wa-sayyiduhu bi-al-riḍā wa-al-ḥuẓwati.

At one moment his heart almost flies with joy, stirred by the hope and expectation that his Patron and Master will look upon him with approval and favor.

وَتَارَةً يَكَادُ أَنْ يَذُوبَ قَلْبُهُ غَمًّا، وَيَطِيرَ قَلْبُهُ فَزَعًا وَرُعْبًا عِنْدَ هَيَجَانِ الْمَخَافَةِ وَالْحَذَرِ، وَالْإِشْفَاقِ وَالرَّهْبَةِ مِنْ نَظَرِ الْمَوْلَى إِلَيْهِ بِالْمَقْتِ وَالْبِغْضَةِ، فَيَنْصَرِفَ بِالْإِيَاسِ وَالْخَيْبَةِ.

Wa-tāratan yakādu ʾan yadhūba qalbuhu ghamman, wa-yaṭīra qalbuhu fazaʿan wa-ruʿban ʿinda hayajāni al-makhāfati wa-al-ḥadhari, wa-al-ʾishfāqi wa-al-rahbati min naẓari al-mawlā ʾilayhi bi-al-maqti wa-al-bighḍati, fa-yanṣarifa bi-al-ʾiyāsi wa-al-khaybati.

At another his heart almost melts with grief or flies apart in terror and dread, as fear, vigilance, apprehension, and awe surge at the thought that his Patron may look upon him with loathing and hatred, leaving him to depart in despair and disappointment.

فَهُوَ بَيْنَ هَاتَيْنِ الْحَالَتَيْنِ يَتَرَدَّدُ، وَلِمَعَانِي كَلَامِ رَبِّهِمْ يَفْهَمُ، لِمَا يَغْلِبُ عَلَى قَلْبِهِ فِي أَكْثَرِ أَحْوَالِهِ فِي صَلَاتِهِ، مِنْ إِجْلَالِ مَنْ قَامَ بَيْنَ يَدَيْهِ، وَتَعْظِيمِ مَنْ قَصَدَ إِلَيْهِ، وَمَحَبَّةِ مَنْ مَنَّ عَلَيْهِ بِمُنَاجَاتِهِ، فَذَلِكَ دَأْبُهُ حَتَّى يَنْصَرِفَ مِنْ صَلَاتِهِ.

Fa-huwa bayna hātayni al-ḥālatayni yataraddadu, wa-limaʿānī kalāmi rabbihim yafhamu, limā yaghlibu ʿalā qalbihi fī ʾakthari ʾaḥwālihi fī ṣalātihi, min ʾijlāli man qāma bayna yadayhi, wa-taʿẓīmi man qaṣada ʾilayhi, wa-maḥabbati man manna ʿalayhi bimunājātihi, fa-dhālika daʾbuhu ḥattā yanṣarifa min ṣalātihi.

He moves between these two states while understanding the meanings of the words of their Lord, because his heart is chiefly occupied during prayer with reverence for the One before whom he stands, magnifying the One toward whom he turns, and loving the One who has graciously allowed him intimate conversation. This remains his practice until he finishes his prayer.

Source pages 64–65

فَإِذَا انْفَتَلَ مِنْهَا كَانَ وَجْهُهُ غَيْرَ الْوَجْهِ الَّذِي دَخَلَ بِهِ، فِي هَيْئَتِهِ وَسَحْنَتِهِ، لِأَنَّهُ لَمْ يَزَلْ يُلِحُّ عَلَى قَلْبِهِ بِالْفَهْمِ عَنْ رَبِّهِ، بِالرَّجَاءِ وَالْوَجَلِ وَالْإِشْفَاقِ مِنْهُ، وَالرَّجَاءِ وَالطَّمَعِ إِلَى مَا عِنْدَهُ، وَالتَّبْجِيلِ وَالتَّعْظِيمِ لِجَلَالِهِ، فَانْصَرَفَ بِوَجْهٍ يُنْكِرُهُ مَنْ نَظَرَ إِلَيْهِ مِنْ إِشْرَاقِهِ، مَعَ انْكِسَارٍ قَدْ شَابَهُ.

Fa-ʾidhā infatala minhā kāna wajhuhu ghayra al-wajhi alladhī dakhala bihi, fī hayʾatihi wa-saḥnatihi, li-ʾannahu lam yazal yuliḥḥu ʿalā qalbihi bi-al-fahmi ʿan rabbihi, bi-al-rajāʾi wa-al-wajali wa-al-ʾishfāqi minhu, wa-al-rajāʾi wa-al-ṭamaʿi ʾilā mā ʿindahu, wa-al-tabjīli wa-al-taʿẓīmi lijalālihi, fa-inṣarafa biwajhin yunkiruhu man naẓara ʾilayhi min ʾishrāqihi, maʿa inkisārin qad shābahu.

When he turns away from prayer, his face is changed in appearance and expression from the one with which he began. He has continually pressed his heart to understand from his Lord, through hope, dread, and apprehension of Him, longing and desire for what He possesses, and veneration and magnification of His majesty. He departs with a face whose radiance seems unfamiliar to anyone looking at him, mingled with a deep brokenness.

Source page 65

وَإِنَّ ذَلِكَ لَمَوْجُودٌ فِي فِطَرِنَا، فَإِنَّ أَحَدَنَا لَيَدْخُلُ عَلَى بَعْضِ الْمُلُوكِ، أَوْ بَعْضِ مَنْ يَطْمَعُ فِيهِ، وَيَخَافُ مِنْهُ، فَيَقُومُ بَيْنَ يَدَيْهِ غَيْرَ الْقِيَامِ الَّذِي كَانَ فِيهِ قَبْلَ أَنْ يَدْخُلَ عَلَيْهِ، وَيَخْرُجُ مِنْ عِنْدِهِ بِغَيْرِ الْوَجْهِ الَّذِي دَخَلَ بِهِ، فَكَيْفَ بِرَبِّ الْعَالَمِينَ، الْقَدِيمِ الَّذِي لَمْ يَزَلْ وَلَا يَزَالُ، وَالَّذِي لَيْسَ كَمِثْلِهِ شَيْءٌ كَانَ وَلَا يَكُونُ.

Wa-ʾinna dhālika lamawjūdun fī fiṭarinā, fa-ʾinna ʾaḥadanā layadkhulu ʿalā baʿḍi al-mulūki, ʾaw baʿḍi man yaṭmaʿu fīhi, wa-yakhāfu minhu, fa-yaqūmu bayna yadayhi ghayra al-qiyāmi alladhī kāna fīhi qabla ʾan yadkhula ʿalayhi, wa-yakhruju min ʿindihi bighayri al-wajhi alladhī dakhala bihi, fa-kayfa birabbi al-ʿālamīna, al-qadīmi alladhī lam yazal wa-lā yazālu, wa-alladhī laysa kamithlihi shayʾun kāna wa-lā yakūnu.

This is something found in our own natures. One of us enters the presence of a king, or someone from whom he hopes for something and whom he fears, and stands differently from the way he stood before entering. He leaves with a different face from the one he brought. How much more before the Lord of all worlds, the Eternal, who has always been and always will be, whose like has never existed and never will!

وَأَمَّا الَّذِي عَلَيْهِ، فَهُوَ أَنْ يَغْلِبَ عَلَى قَلْبِهِ خَوْفُ مَذَمَّةِ مَنْ خَلْفَهُ، إِنْ أَخْطَأَ أَوْ لَحَنَ، وَالرَّغْبَةُ فِي مَعْرِفَتِهِمْ إِيَّاهُ بِالْحِفْظِ، وَحُسْنِ التِّلَاوَةِ، وَلِيَعْرِفُوا أَنَّهُ قَدْ قَرَأَ عَلَى الرِّجَالِ، وَأَنَّهُ حَافِظٌ لِلْقُرْآنِ.

Wa-ʾammā alladhī ʿalayhi, fa-huwa ʾan yaghliba ʿalā qalbihi khawfu madhammati man khalfahu, ʾin ʾakhṭaʾa ʾaw laḥana, wa-al-raghbatu fī maʿrifatihim ʾiyyāhu bi-al-ḥifẓi, wa-ḥusni al-tilāwati, wa-liyaʿrifū ʾannahu qad qaraʾa ʿalā al-rijāli, wa-ʾannahu ḥāfiẓun li-al-qurʾāni.

What counts against him is for his heart to be dominated by fear of criticism from those behind him if he misreads or makes a grammatical error, and by the desire that they recognize his memorization and fine recitation, know that he has studied with qualified men, and regard him as a memorizer of the Qurʾān.

وَقَدْ تُصِيبُهُ هَذِهِ الْفِتْنَةُ فِي صَلَاتِهِ، وَقَدْ تُصِيبُهُ قَبْلَهَا الْعِلَّةُ، فَيَظَلُّ بَعْضَ نَهَارِهِ أَوْ لَيْلِهِ يَتْلُو السُّورَةَ الَّتِي يُرِيدُ قِرَاءَتَهَا، وَيَتَعَاهَدُ خَطَأَهَا، خَوْفَ أَنْ يَتْلُوَهَا فِي صَلَاتِهِ بَيْنَ أَيْدِيهِمْ، وَلَيْسَ عَهْدُهُ بِتِلَاوَتِهَا قَرِيبًا مُسْتَعِدًّا لَهُمْ بِالْحَذَرِ وَالتِّلَاوَةِ، قَبْلَ أَنْ يَدْخُلَ فِي صَلَاتِهِ،

Wa-qad tuṣībuhu hādhihi al-fitnatu fī ṣalātihi, wa-qad tuṣībuhu qablahā al-ʿillatu, fa-yaẓallu baʿḍa nahārihi ʾaw laylihi yatlū al-sūrata allatī yurīdu qirāʾatahā, wa-yataʿāhadu khaṭaʾahā, khawfa ʾan yatluwahā fī ṣalātihi bayna ʾaydīhim, wa-laysa ʿahduhu bitilāwatihā qarīban mustaʿiddan lahum bi-al-ḥadhari wa-al-tilāwati, qabla ʾan yadkhula fī ṣalātihi,

This temptation may strike him during prayer, or the malady may seize him beforehand. He spends part of his day or night reciting the sūra he intends to read, reviewing its possible mistakes for fear of reciting it before them in prayer without having recited it recently. He prepares for them through vigilance and rehearsal before he begins his prayer.

لَا يُرِيدُ بِذَلِكَ وَجْهَ اللَّهِ عَزَّ وَجَلَّ، وَلَا يَخْطُرُ بِبَالِهِ إِلَّا مَخَافَةُ تَخْطِئَتِهِمْ إِيَّاهُ، وَالْحَذَرُ مِنْ ذَلِكَ وَمِنْ ذَمِّهِمْ حَتَّى يَدْخُلَ فِي صَلَاتِهِ عَلَى ذَلِكَ.

Lā yurīdu bi-dhālika wajha Allāhi ʿazza wa-jalla, wa-lā yakhṭuru bibālihi ʾillā makhāfatu takhṭiʾatihim ʾiyyāhu, wa-al-ḥadharu min dhālika wa-min dhammihim ḥattā yadkhula fī ṣalātihi ʿalā dhālika.

He does not intend the countenance of God, mighty and exalted. Nothing occurs to him but fear that they will find fault with him, and vigilance against this and their criticism, until he enters prayer in that state.

فَإِنْ أَجَادَ الْقِرَاءَةَ، وَحَفِظَ مَوَاضِعَ مَا كَانَ يَخْشَى مِنَ الْخَطَأِ وَاللَّحْنِ اسْتَبْشَرَ لِغَيْرِ التَّقَرُّبِ إِلَى اللَّهِ عَزَّ وَجَلَّ بِذَلِكَ، وَإِنْ أَخْطَأَ أَوْ لَحَنَ، حَزِنَ لِذَلِكَ، وَاغْتَمَّ لِغَيْرِ مَخَافَةِ نَقْصٍ فِيمَا بَيْنَهُ وَبَيْنَ رَبِّهِ مِنْ فَضْلِ التَّالِينَ لِكَلَامِ رَبِّهِمْ، كَمَا يُحِبُّ مِنْهُمْ.

Fa-ʾin ʾajāda al-qirāʾata, wa-ḥafiẓa mawāḍiʿa mā kāna yakhshā mina al-khaṭaʾi wa-al-laḥni istabshara lighayri al-taqarrubi ʾilā Allāhi ʿazza wa-jalla bi-dhālika, wa-ʾin ʾakhṭaʾa ʾaw laḥana, ḥazina li-dhālika, wa-ightamma lighayri makhāfati naqṣin fīmā baynahu wa-bayna rabbihi min faḍli al-tālīna likalāmi rabbihim, kamā yuḥibbu minhum.

If he recites well and remembers the places where he feared misreading or grammatical error, he rejoices for a reason other than drawing nearer to God, mighty and exalted. If he misreads or makes an error, he feels sad and distressed for a reason other than fearing that, between himself and his Lord, he has fallen short of the excellence of those who recite their Lord’s words as He loves them to do.

فَكَفَى بِذَلِكَ بَلِيَّةً، إِذْ صَارَ عَامَّةُ فَرَحِهِ وَحُزْنِهِ فِي صَلَاتِهِ لِغَيْرِ طَلَبِ رِضَى رَبِّهِ، عَزَّ وَجَلَّ وَهُوَ مَعَ ذَلِكَ مُشْتَغِلٌ بِالْحُزْنِ وَالْفَرَحِ، بَعِيدًا عَنْ فَهْمِ مَا يَتْلُو مِنْ كَلَامِ رَبِّهِ، وَعَنْ أَنْ يُؤَدِّيَ فَرْضَهُ بِحُضُورِ عَقْلِهِ،

Fa-kafā bi-dhālika baliyyatan, ʾidh ṣāra ʿāmmatu faraḥihi wa-ḥuznihi fī ṣalātihi lighayri ṭalabi riḍā rabbihi, ʿazza wa-jalla wa-huwa maʿa dhālika mushtaghilun bi-al-ḥuzni wa-al-faraḥi, baʿīdan ʿan fahmi mā yatlū min kalāmi rabbihi, wa-ʿan ʾan yuʾaddiya farḍahu biḥuḍūri ʿaqlihi,

That is calamity enough: most of his joy and sorrow in prayer have come to serve something other than seeking the approval of his Lord, mighty and exalted. Moreover, he is occupied with sorrow and joy, far from understanding the words of his Lord that he recites or fulfilling his obligation with his mind fully present.

فَلَيْسَ بِمَأْجُورٍ عَلَى مَا تَلَا قَبْلَ صَلَاتِهِ، إِذْ كَانَ لَمْ يَتْلُهُ بِخَشْيَةٍ وَلَا إِرَادَةٍ لِلَّهِ عَزَّ وَجَلَّ، وَلَا لِثَوَابِ التِّلَاوَةِ.

Fa-laysa bimaʾjūrin ʿalā mā talā qabla ṣalātihi, ʾidh kāna lam yatluhu bikhashyatin wa-lā ʾirādatin li-llāhi ʿazza wa-jalla, wa-lā lithawābi al-tilāwati.

He is not rewarded for what he recited before prayer, since he did not recite it out of reverent fear, intending God, mighty and exalted, or seeking the reward of recitation.

وَأَمَّا فَرْضُهُ فَهُوَ مُجْزِئٌ عَنْهُ، غَيْرَ أَنَّهُ مُقَصِّرٌ فِي تِلَاوَةِ كِتَابِ رَبِّهِ، كَمَا أَنْزَلَهُ مَوْلَاهُ، وَكَمَا يُحِبُّ أَنْ يَسْمَعَهُ مِنْهُ.

Wa-ʾammā farḍuhu fa-huwa mujziʾun ʿanhu, ghayra ʾannahu muqaṣṣirun fī tilāwati kitābi rabbihi, kamā ʾanzalahu mawlāhu, wa-kamā yuḥibbu ʾan yasmaʿahu minhu.

His obligatory prayer does discharge his duty, but he falls short in reciting his Lord’s Book as his Patron revealed it and loves to hear it from him.

وَأَعْظَمُ مِنْ ذَلِكَ فِتْنَةً، أَنَّهُ مُتَّهَمٌ قَبْلَ أَنْ يَدْخُلَ فِي صَلَاتِهِ، مُعْتَقِدٌ لِأَيِّ سُورَةٍ يَقْرَؤُهَا مِمَّا فِيهَا التَّخْوِيفُ الَّذِي يَسْتَثِيرُ الشَّجْوَ وَالْأَحْزَانَ، مِمَّا بِهِ يَكُونُ صَلَاحُ قَلْبِهِ، وَلَا يَهِيجُ الْخَوْفُ وَالْحُزْنُ لِلَّهِ عَزَّ وَجَلَّ مِنْ قَلْبِهِ،

Wa-ʾaʿẓamu min dhālika fitnatan, ʾannahu muttahamun qabla ʾan yadkhula fī ṣalātihi, muʿtaqidun li-ʾayyi sūratin yaqraʾuhā mimmā fīhā al-takhwīfu alladhī yastathīru al-shajwa wa-al-ʾaḥzāna, mimmā bihi yakūnu ṣalāḥu qalbihi, wa-lā yahīju al-khawfu wa-al-ḥuznu li-llāhi ʿazza wa-jalla min qalbihi,

A greater temptation is that he is already suspect before entering prayer, having decided which sūra to recite, choosing one containing warnings that stir grief and sorrow, things by which his own heart could be set right. Yet fear and sorrow for God, mighty and exalted, do not stir from his heart.

Source pages 65–66

وَلَكِنْ لِيَحْظَى بِذَلِكَ عِنْدَهُمْ، وَيَخِفَّ عَلَى قُلُوبِهِمْ، وَيَشْتَهُوا الصَّلَاةَ خَلْفَهُ، فَيَدْخُلُهَا بِهَذِهِ الْهِمَّةِ، ثُمَّ يَقْرَأُ السُّورَةَ الَّتِي قَدْ أَعَدَّهَا، فَيُحَزِّنُ صَوْتَهُ وَيَثْبُتُ عِنْدَ مَوَاقِفِ التَّخْوِيفِ وَالتَّحْزِينِ وَالتَّشْوِيقِ، لِيَحْظَى بِذَلِكَ عِنْدَهُمْ، وَيَخِفَّ عَلَى قُلُوبِهِمْ،

Wa-lākin liyaḥẓā bi-dhālika ʿindahum, wa-yakhiffa ʿalā qulūbihim, wa-yashtahū al-ṣalāta khalfahu, fa-yadkhuluhā bi-hādhihi al-himmati, thumma yaqraʾu al-sūrata allatī qad ʾaʿaddahā, fa-yuḥazzinu ṣawtahu wa-yathbutu ʿinda mawāqifi al-takhwīfi wa-al-taḥzīni wa-al-tashwīqi, liyaḥẓā bi-dhālika ʿindahum, wa-yakhiffa ʿalā qulūbihim,

Rather, he does it to win their favor, please their hearts, and make them want to pray behind him. With this concern he enters prayer and reads the sūra he has prepared, making his voice sorrowful and lingering at passages that arouse fear, grief, and longing, to win their favor and please their hearts.

Source page 66

غَافِلًا فِي ذَلِكَ عَنْ نَفْسِهِ، كَأَنَّهُ آمِنٌ لَا يَحْتَاجُ إِلَى الْخَوْفِ، قَدْ أَتَاهُ الْأَمْنُ مِنَ اللَّهِ عَزَّ وَجَلَّ، وَقَدْ فَرَغَ مِنْ أَمَانِ نَفْسِهِ، فَهُوَ يُخَوِّفُ غَيْرَهُ وَيُحْزِنُهُ، كَأَنَّهُ لَا يَحْتَاجُ إِلَى ذَلِكَ، وَهُوَ أَحْوَجُهُمْ وَلَمْ يَعْقِلْ.

Ghāfilan fī dhālika ʿan nafsihi, ka-ʾannahu ʾāminun lā yaḥtāju ʾilā al-khawfi, qad ʾatāhu al-ʾamnu mina Allāhi ʿazza wa-jalla, wa-qad faragha min ʾamāni nafsihi, fa-huwa yukhawwifu ghayrahu wa-yuḥzinuhu, ka-ʾannahu lā yaḥtāju ʾilā dhālika, wa-huwa ʾaḥwajuhum wa-lam yaʿqil.

He neglects himself in all this, as though he were safe and had no need of fear, as though security had come to him from God, mighty and exalted, and his own safety were settled. He frightens and saddens others as though he had no need of this himself, although he needs it most and does not understand.

وَأَعْظَمُ مِنْهُ غَفْلَةً، وَأَشَدُّ فِتْنَةً إِذَا جَعَلُوهُ بَيْنَ أَيْدِيهِمْ، وَهُوَ الْمُخَلَّفُ خَلْفَهُمْ فِي سُوءِ هِمَّتِهِ، مُتَعَرِّضًا لِلْمَقْتِ عَلَى ذَلِكَ مِنْ رَبِّهِ، وَلَعَلَّ بَعْضَهُمْ مَعَ ذَلِكَ يَنْتَفِعُ، إِمَّا بِعَزْمٍ يُحْدِثُهُ عَلَى تَوْبَةٍ وَعَمَلٍ صَالِحٍ فِيمَا يَسْتَقْبِلُ، أَوْ تَوَجُّعٍ فِي مَقَامِهِ ذَلِكَ وَخَوْفٍ.

Wa-ʾaʿẓamu minhu ghaflatan, wa-ʾashaddu fitnatan ʾidhā jaʿalūhu bayna ʾaydīhim, wa-huwa al-mukhallafu khalfahum fī sūʾi himmatihi, mutaʿarriḍan li-al-maqti ʿalā dhālika min rabbihi, wa-laʿalla baʿḍahum maʿa dhālika yantafiʿu, ʾimmā biʿazmin yuḥdithuhu ʿalā tawbatin wa-ʿamalin ṣāliḥin fīmā yastaqbilu, ʾaw tawajjuʿin fī maqāmihi dhālika wa-khawfin.

Greater still is the heedlessness and more severe the temptation when they put him in front of them, although his bad intention leaves him behind them, exposing him to his Lord’s abhorrence. Some of them may nevertheless benefit, gaining a new resolve to repent and do good in the future, or feeling pain and fear as they stand there.

فَهُوَ يَطْلُبُ نَجَاةَ غَيْرِهِ بِهَلَاكِهِ، وَيُخَوِّفُهُمْ بِمَا يَزِيدُهُ عِنْدَ اللَّهِ عَزَّ وَجَلَّ غَدًا خَوْفًا فِي مَقَامِهِ وَمَحْشَرِهِ، لِأَنَّ هِمَّتَهُ فِي غَيْرِ اللَّهِ، وَقَصْدَهُ إِلَى سِوَاهُ، يُخَوِّفُ مَنْ خَلْفَهُ بِقِرَاءَتِهِ، وَهُوَ آمِنٌ مِنْ مَقْتِ اللَّهِ عَزَّ وَجَلَّ بِسُوءِ هِمَّتِهِ، فَمَنْ سَمِعَ بِأَعْجَبَ مِمَّنْ يُخَوِّفُ بِالْأَمْنِ، وَيُشَوِّقُ بِاللَّهْوِ عَمَّا يُشَوِّقُ إِلَيْهِ؟

Fa-huwa yaṭlubu najāta ghayrihi bihalākihi, wa-yukhawwifuhum bimā yazīduhu ʿinda Allāhi ʿazza wa-jalla ghadan khawfan fī maqāmihi wa-maḥsharihi, li-ʾanna himmatahu fī ghayri Allāhi, wa-qaṣdahu ʾilā siwāhu, yukhawwifu man khalfahu biqirāʾatihi, wa-huwa ʾāminun min maqti Allāhi ʿazza wa-jalla bisūʾi himmatihi, fa-man samiʿa bi-ʾaʿjaba mimman yukhawwifu bi-al-ʾamni, wa-yushawwiqu bi-al-lahwi ʿammā yushawwiqu ʾilayhi?

He seeks others’ salvation through his own ruin and frightens them with what will increase his own fear before God, mighty and exalted, tomorrow, when he stands and is gathered for judgment. His concern is with something other than God and his aim is elsewhere. His recitation frightens those behind him, while his bad intention leaves him feeling safe from the abhorrence of God, mighty and exalted. Who has heard of anything stranger than frightening others while feeling secure, or awakening longing while heedless of what one urges them to long for?

وَأَعْظَمُ مِنْ ذَلِكَ وَأَعْجَبُ أَنَّهُ يُخَوِّفُهُمْ بِالتَّعَرُّضِ لِأَنْ يَحِقَّ لَهُ مِنَ اللَّهِ سُبْحَانَهُ مَا يُخَوِّفُهُمْ بِهِ مِنَ الْعَذَابِ، وَيُشَوِّقُهُمْ بِمَا يَتَعَرَّضُ لَهُ - بِتَشْوِيقِهِ إِيَّاهُمْ - مِنَ الْحِرْمَانِ مِمَّا يُشَوِّقُهُمْ إِلَيْهِ مِنْ جِوَارِهِ.

Wa-ʾaʿẓamu min dhālika wa-ʾaʿjabu ʾannahu yukhawwifuhum bi-al-taʿarruḍi li-ʾan yaḥiqqa lahu mina Allāhi subḥānahu mā yukhawwifuhum bihi mina al-ʿadhābi, wa-yushawwiquhum bimā yataʿarraḍu lahu - bitashwīqihi ʾiyyāhum - mina al-ḥirmāni mimmā yushawwiquhum ʾilayhi min jiwārihi.

Greater and stranger still: in frightening them, he exposes himself to deserving from God, glorified is He, the very punishment with which he frightens them. In awakening their longing, he exposes himself, through that very act, to deprivation of the nearness to God that he urges them to desire.

وَأَعْظَمُ مِنْ ذَلِكَ بَلِيَّةً، وَأَشَدُّ فِتْنَةً مَنْ حَاوَلَ هَذَا الْمَقَامَ فِي طَلَبِ عَظِيمِ الْمَنْزِلَةِ عِنْدَهُمْ، وَشَرَفِ الْحَمْدِ مِنْهُمْ، أَنْ يُحَزِّنَ وَيُرَجِّعَ بِتِلَاوَتِهِ لِيَسْتَدِلُّوا عَلَى أَنَّهُ مِنَ الْخَائِفِينَ الْمَحْزُونِينَ، وَمِنَ الرَّاغِبِينَ الْمُشْتَاقِينَ، وَلَيْسَ ذَلِكَ عِنْدَهُ كَذَلِكَ فِيمَا يُوهِمُهُمْ إِيَّاهُ مِنْ نَفْسِهِ، وَلَمْ يَكُنْ لَهُ إِلَّا نَفْسُ هِمَّتِهِ، وَأَنَّهُ مُنْسَلِخٌ مِنَ الْحُزْنِ وَالْخَوْفِ.

Wa-ʾaʿẓamu min dhālika baliyyatan, wa-ʾashaddu fitnatan man ḥāwala hādhā al-maqāma fī ṭalabi ʿaẓīmi al-manzilati ʿindahum, wa-sharafi al-ḥamdi minhum, ʾan yuḥazzina wa-yurajjiʿa bitilāwatihi liyastadillū ʿalā ʾannahu mina al-khāʾifīna al-maḥzūnīna, wa-mina al-rāghibīna al-mushtāqīna, wa-laysa dhālika ʿindahu ka-dhālika fīmā yūhimuhum ʾiyyāhu min nafsihi, wa-lam yakun lahu ʾillā nafsu himmatihi, wa-ʾannahu munsalikhun mina al-ḥuzni wa-al-khawfi.

A greater calamity and harsher temptation afflict someone who seeks this station to attain great standing with people and the honor of their praise: he recites in a sorrowful, modulated voice so that they infer he is among the fearful and grieving, the yearning and longing. Yet the impression he gives them of himself has no reality within him. He has only his own intention, stripped of sorrow and fear.

فَإِذَا كَانَتْ هِمَّتُهُ أَنْ يُوهِمَهُمْ بِتَحْزِينِهِ وَتَخْوِيفِهِ أَنَّهُ خَائِفٌ لِرَبِّهِ، مَخْزُونٌ لِآخِرَتِهِ، وَكَانَ بِهِمَّتِهِ هَذِهِ آمِنًا، فَكَيْفَ يَأْمَنُ نَفْسَهُ فِي أَحْوَالِهِ قَبْلَ دُخُولِهِ فِي صَلَاتِهِ.

Fa-ʾidhā kānat himmatuhu ʾan yūhimahum bitaḥzīnihi wa-takhwīfihi ʾannahu khāʾifun lirabbihi, makhzūnun li-ʾākhiratihi, wa-kāna bihimmatihi hādhihi ʾāminan, fa-kayfa yaʾmanu nafsahu fī ʾaḥwālihi qabla dukhūlihi fī ṣalātihi.

If his concern is to make them imagine, through his sorrowful warnings, that he fears his Lord and is ‘stored up for his afterlife’ [the printed word is uncertain in context], while this very intention leaves him feeling secure, how can he trust himself in his condition before entering prayer?

وَكَذَلِكَ هِمَّتُهُ فِي تَشْوِيقِهِ، لِزَوَالِ الرَّغْبَةِ إِلَى اللَّهِ أَنْ يُعْطِيَهُ مَا يُشَوِّقُهُمْ إِلَيْهِ. فَهُوَ يَتَحَبَّبُ إِلَيْهِمْ بِمَا يَتَبَغَّضُ بِهِ إِلَى رَبِّهِ، وَيَتَقَرَّبُ إِلَيْهِمْ بِمَا يَتَبَاعَدُ بِهِ مِنْهُ، وَيَتَحَظَّى عِنْدَهُمْ بِالتَّعَرُّضِ لِلسُّقُوطِ مِنْ عَيْنِهِ.

Wa-ka-dhālika himmatuhu fī tashwīqihi, lizawāli al-raghbati ʾilā Allāhi ʾan yuʿṭiyahu mā yushawwiquhum ʾilayhi. fa-huwa yataḥabbabu ʾilayhim bimā yatabaghghaḍu bihi ʾilā rabbihi, wa-yataqarrabu ʾilayhim bimā yatabāʿadu bihi minhu, wa-yataḥaẓẓā ʿindahum bi-al-taʿarruḍi li-al-suqūṭi min ʿaynihi.

His intention when awakening longing is similar, because his own longing for God to give him what he urges them to desire has vanished. He makes himself beloved to them through what makes him hateful to his Lord, draws near to them through what distances him from Him, and wins their favor by exposing himself to falling from His regard.

وَلَوْ تَطَلَّعُوا عَلَى هِمَّتِهِ لَمَقَتُوهُ عَلَيْهَا، فَكَيْفَ بِمَنِ اطَّلَعَ عَلَيْهَا، وَكَيْفَ أَمِنَهُ أَنْ يَمْقُتَهُ عَلَى سُوءِ ضَمِيرِهِ، وَأَلَّا يَرْحَمَهُ وَلَا يُجِيبَ دُعَاءَهُ.

Wa-law taṭallaʿū ʿalā himmatihi lamaqatūhu ʿalayhā, fa-kayfa bimani iṭṭalaʿa ʿalayhā, wa-kayfa ʾaminahu ʾan yamqutahu ʿalā sūʾi ḍamīrihi, wa-ʾallā yarḥamahu wa-lā yujība duʿāʾahu.

If they discovered his intention, they would loathe him for it. What, then, of the One who has already seen it? How can he feel safe from His loathing him for his corrupt inner motive, withholding mercy, and refusing to answer his prayer?

Source pages 66–67

وَكَيْفَ يَأْمَنُ مَعَ ذَلِكَ أَنْ يَهْتِكَ اللَّهُ سِتْرَهُ عِنْدَهُمْ، وَيَفْضَحَهُ لِمَا بَدَا مِنْ سُوءِ سَرِيرَتِهِ وَأَدْنَى ذَلِكَ إِنْ لَمْ يَفْضَحْهُ بِعَيْبٍ يَظْهَرُ مِنْهُ عِنْدَهُمْ، أَنْ يُثْقِلَهُ عَلَى قُلُوبِهِمْ، مِنْ أَجْلِ كَذِبِهِ الَّذِي أَضْمَرَ فِي قَلْبِهِ، فَقَدْ تَمَقَّتَ إِلَيْهِمْ وَإِلَى رَبِّهِ، وَإِنْ حَظِيَ عِنْدَهُمْ بِغَيْرِ عِوَضٍ مِنْ رَبِّهِ.

Wa-kayfa yaʾmanu maʿa dhālika ʾan yahtika Allāhu sitrahu ʿindahum, wa-yafḍaḥahu limā badā min sūʾi sarīratihi wa-ʾadnā dhālika ʾin lam yafḍaḥhu biʿaybin yaẓharu minhu ʿindahum, ʾan yuthqilahu ʿalā qulūbihim, min ʾajli kadhibihi alladhī ʾaḍmara fī qalbihi, fa-qad tamaqqata ʾilayhim wa-ʾilā rabbihi, wa-ʾin ḥaẓiya ʿindahum bighayri ʿiwaḍin min rabbihi.

How can he also feel safe from God tearing away his concealment before them and exposing him because of the evil of his inward state? At the least, if He does not expose him through a fault they can see, He may make him burdensome to their hearts because of the lie he harbors within. He has made himself hateful to them and to his Lord, even if he wins their favor without any recompense from his Lord.

Source page 67

فَهُوَ يَحْظَى عِنْدَهُمْ بِمَا يُعَرِّضُهُ لِلسُّقُوطِ مِنْ عَيْنِ سَيِّدِهِ، وَغَدًا يَوْمَ الْقِيَامَةِ بَيْنَ يَدَيْهِ لَا يَأْمَنُ أَنْ يَفْضَحَهُ عَلَى رُؤُوسِهِمْ، وَرُؤُوسِ الْخَلَائِقِ، لِأَنَّهُ لَمْ يُعَامِلِ اللَّهَ عَزَّ وَجَلَّ، بَلْ تَقَرَّبَ إِلَى الْعِبَادِ بِمَا يَمْقُتُهُ عَلَيْهِ مَوْلَاهُ.

Fa-huwa yaḥẓā ʿindahum bimā yuʿarriḍuhu li-al-suqūṭi min ʿayni sayyidihi, wa-ghadan yawma al-qiyāmati bayna yadayhi lā yaʾmanu ʾan yafḍaḥahu ʿalā ruʾūsihim, wa-ruʾūsi al-khalāʾiqi, li-ʾannahu lam yuʿāmili Allāha ʿazza wa-jalla, bal taqarraba ʾilā al-ʿibādi bimā yamqutuhu ʿalayhi mawlāhu.

He wins their favor through what exposes him to falling from his Master’s regard. Tomorrow, on the Day of Resurrection, standing before Him, he cannot feel safe from being exposed before them and all creation. He did not deal with God, mighty and exalted, but drew near to people through what makes his Patron loathe him.

وَيَجِبُ عَلَى الْعَامِلِ أَنْ يُفَسِّرَ الْقُرْآنَ بِقَلْبِهِ، وَيَتْلُوَهُ بِلِسَانِهِ لِيَنْجُوَ.

Wa-yajibu ʿalā al-ʿāmili ʾan yufassira al-qurʾāna biqalbihi, wa-yatluwahu bilisānihi liyanjuwa.

The practitioner must interpret the Qurʾān in his heart and recite it with his tongue, so that he may be saved.

أَمَّا قَوْلُهُ: «بِسْمِ اللَّهِ» فَإِنَّهُ يَرْجِعُ بِتَالِيهَا مِنْ قَلْبِهِ إِلَى الْمَعْرِفَةِ بِاسْمِ مَنْ لَهُ الْإِلَٰهِيَّةُ، وَالْإِلَٰهِيَّةُ هِيَ الْكَمَالُ، وَكُلُّ مَنْقُوصٍ بِأَقَلِّ الْمَعَانِي لَا تَجِبُ لَهُ الْإِلَٰهِيَّةُ، وَلَا يُمْكِنُهُ اخْتِرَاعُ الْأَشْيَاءِ مِنْ لَا شَيْءٍ.

ʾammā qawluhu: «bismi Allāhi» fa-ʾinnahu yarjiʿu bitālīhā min qalbihi ʾilā al-maʿrifati bi-ismi man lahu al-ʾilāhiyyatu, wa-al-ʾilāhiyyatu hiya al-kamālu, wa-kullu manqūṣin bi-ʾaqalli al-maʿānī lā tajibu lahu al-ʾilāhiyyatu, wa-lā yumkinuhu ikhtirāʿu al-ʾashyāʾi min lā shayʾin.

As for saying ‘In the name of God,’ this brings the one reciting it back, from within his heart, to knowledge of the name of the One to whom divinity belongs. Divinity is perfection. Anything deficient in even the least respect cannot possess divinity or bring things into being from nothing.

الرَّحْمَٰنِ الرَّحِيمِ [الْفَاتِحَةِ: 1] اسْمَانِ رَقِيقَانِ، أَحَدُهُمَا أَرَقُّ مِنَ الْآخَرِ، الرَّحْمَٰنُ: الْمُتَرَحِّمُ، الرَّحِيمُ: الْعَطُوفُ بِالرَّحْمَةِ.

Al-raḥmāni al-raḥīmi [al-Fātiḥati: 1] ismāni raqīqāni, ʾaḥaduhumā ʾaraqqu mina al-ʾākhari, al-raḥmānu: al-mutaraḥḥimu, al-raḥīmu: al-ʿaṭūfu bi-al-raḥmati.

‘The All-Merciful, the Ever-Merciful’ [Qurʾān, al-Fātiḥa 1:1] are two tender names, one more tender than the other. Al-Raḥmān is the One who shows mercy; al-Raḥīm is the One who turns tenderly toward others with mercy.

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ: الشُّكْرُ لِلَّهِ الْقَائِمِ عَلَى كُلِّ شَيْءٍ بِالرُّبُوبِيَّةِ.

Al-ḥamdu li-llāhi rabbi al-ʿālamīna: al-shukru li-llāhi al-qāʾimi ʿalā kulli shayʾin bi-al-rubūbiyyati.

‘Praise belongs to God, Lord of all worlds’: thanks belong to God, who watches over everything with lordship.

مَالِكِ يَوْمِ الدِّينِ [الْفَاتِحَةِ: 4] يَعْنِي الْقَادِرَ عَلَى إِقَامَةِ يَوْمِ الدِّينِ. وَالدِّينُ هُوَ الْحِسَابُ، وَمَنْ قَرَأَهَا «مَلِكِ» فَمَعْنَاهَا الَّذِي يَلِي إِقَامَةَ الدِّينِ عَلَى جَمِيعِ الْخَلَائِقِ، فَيُعَذِّبُ مَنْ يَشَاءُ، وَيَرْحَمُ مَنْ يُرِيدُ.

Māliki yawmi al-dīni [al-Fātiḥati: 4] yaʿnī al-qādira ʿalā ʾiqāmati yawmi al-dīni. wa-al-dīnu huwa al-ḥisābu, wa-man qaraʾahā «maliki» fa-maʿnāhā alladhī yalī ʾiqāmata al-dīni ʿalā jamīʿi al-khalāʾiqi, fa-yuʿadhdhibu man yashāʾu, wa-yarḥamu man yurīdu.

‘Master of the Day of Recompense’ [Qurʾān, al-Fātiḥa 1:4] means the One able to bring about the Day of Recompense. Recompense means reckoning. For whoever reads it malik, ‘King,’ it means the One who oversees the reckoning of all creatures, punishing whom He wills and showing mercy to whom He desires.

إِيَّاكَ نَعْبُدُ [الْفَاتِحَةِ: 5] أَيْ أَنْتَ نَعْبُدُ، نُوَحِّدُكَ وَنُطِيعُكَ.

ʾiyyāka naʿbudu [al-Fātiḥati: 5] ʾay ʾanta naʿbudu, nuwaḥḥiduka wa-nuṭīʿuka.

‘You alone we worship’ [Qurʾān, al-Fātiḥa 1:5]: that is, You we worship, affirming Your oneness and obeying You.

وَإِيَّاكَ نَسْتَعِينُ [الْفَاتِحَةِ: 5] أَيْ وَأَنْتَ نَتَقَوَّى بِكَ، وَنَسْأَلُكَ مَعُونَتَكَ عَلَى عِبَادَتِكَ.

Wa-ʾiyyāka nastaʿīnu [al-Fātiḥati: 5] ʾay wa-ʾanta nataqawwā bika, wa-nasʾaluka maʿūnataka ʿalā ʿibādatika.

‘And You alone we ask for help’ [Qurʾān, al-Fātiḥa 1:5]: it is through You that we gain strength, and we ask You to help us worship You.

اهْدِنَا [الْفَاتِحَةِ: 6] اسْلُكْ بِنَا وَوَفِّقْنَا.

Ihdinā [al-Fātiḥati: 6] usluk binā wa-waffiqnā.

‘Guide us’ [Qurʾān, al-Fātiḥa 1:6]: lead us along the way and grant us success.

الصِّرَاطَ الْمُسْتَقِيمَ [الْفَاتِحَةِ: 6] الطَّرِيقَ الَّذِي هُوَ السَّبِيلُ إِلَيْكَ وَلَا يَمِيلُ بِنَا، فِيمَا ارْتَضَيْتَ وَأَحْبَبْتَ.

Al-ṣirāṭa al-mustaqīma [al-Fātiḥati: 6] al-ṭarīqa alladhī huwa al-sabīlu ʾilayka wa-lā yamīlu binā, fīmā irtaḍayta wa-ʾaḥbabta.

‘The straight path’ [Qurʾān, al-Fātiḥa 1:6]: the road that is the way to You and does not lead us astray, within what You approve and love.

صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ [الْفَاتِحَةِ: 7] طَرِيقَ الَّذِينَ اسْتَخْلَصْتَهُمْ فَحَمَلْتَهُمْ عَلَى رِضْوَانِكَ، ثُمَّ اسْتَثْنَى مِنَ الْمُنْعَمِ عَلَيْهِمْ؛ لِأَنَّهُ قَدْ أَنْعَمَ عَلَى الْكَافِرِينَ مِنَ الدُّنْيَا فَقَالَ:

Ṣirāṭa alladhīna ʾanʿamta ʿalayhim [al-Fātiḥati: 7] ṭarīqa alladhīna istakhlaṣtahum fa-ḥamaltahum ʿalā riḍwānika, thumma istathnā mina al-munʿami ʿalayhim; li-ʾannahu qad ʾanʿama ʿalā al-kāfirīna mina al-dunyā fa-qāla:

‘The path of those whom You have favored’ [Qurʾān, al-Fātiḥa 1:7]: the way of those You have chosen and brought to Your approval. Then He made an exception among those favored, since He has also granted unbelievers worldly benefits, saying:

غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ [الْفَاتِحَةِ: 7] يَعْنِي سِوَى مَنْ غَضِبْتَ عَلَيْهِمْ، وَقِيلَ: هُمُ الْيَهُودُ.

Ghayri al-maghḍūbi ʿalayhim [al-Fātiḥati: 7] yaʿnī siwā man ghaḍibta ʿalayhim, wa-qīla: humu al-yahūdu.

‘Not those who have incurred anger’ [Qurʾān, al-Fātiḥa 1:7]: meaning other than those with whom You are angry. It has been said that they are the Jews.

وَلَا الضَّالِّينَ [الْفَاتِحَةِ: 7] وَسِوَى الضَّالِّينَ، وَقِيلَ: هُمُ النَّصَارَى.

Wa-lā al-ḍāllīna [al-Fātiḥati: 7] wa-siwā al-ḍāllīna, wa-qīla: humu al-naṣārā.

‘Nor those who have gone astray’ [Qurʾān, al-Fātiḥa 1:7]: and other than those who have gone astray. It has been said that they are the Christians.

Source page 68

وَقَدْ رُوِيَ عَنِ الْأَحْوَصِ، عَنْ عَبْدِ اللَّهِ قَالَ: لِكُلِّ آيَةٍ مِنْ كِتَابِ اللَّهِ عَزَّ وَجَلَّ ظَهْرٌ وَبَطْنٌ، وَحَدٌّ وَمَطْلَعٌ.

Wa-qad ruwiya ʿani al-ʾAḥwaṣi, ʿan ʿAbdi Allāhi qāla: likulli ʾāyatin min kitābi Allāhi ʿazza wa-jalla ẓahrun wa-baṭnun, wa-ḥaddun wa-maṭlaʿun.

It is related from al-Aḥwaṣ, from ʿAbd Allāh, that he said: ‘Every verse of the Book of God, mighty and exalted, has an outward aspect and an inward aspect, a limit and a point of ascent.’

أَمَّا ظَاهِرُهَا فَتِلَاوَتُهَا، وَأَمَّا بَاطِنُهَا فَتَأْوِيلُهَا، وَأَمَّا حَدُّهَا فَمُنْتَهَى فَهْمِهَا.

ʾammā ẓāhiruhā fa-tilāwatuhā, wa-ʾammā bāṭinuhā fa-taʾwīluhā, wa-ʾammā ḥadduhā fa-muntahā fahmihā.

Its outward aspect is its recitation; its inward aspect is its interpretation; its limit is the furthest extent of understanding it.

وَعِنْدَ هَذِهِ الْخَلَّةِ فَرَّقَ اللَّهُ سُبْحَانَهُ بَيْنَ الْكَاذِبِينَ وَالصَّادِقِينَ مِمَّنْ تَلَاهَا، أَوْ مِنْ صَادِقٍ بَلَغَ مُنْتَهَى فَهْمِهَا، لِأَنَّ أَقَلَّ الصِّدْقِ مِنَ الْمُرِيدِ الْمُؤْمِنِ بَعْدَ الْإِيمَانِ بِالْآيَةِ: أَنْ يَفْهَمَهَا عَنْ رَبِّهِ، وَإِنْ لَمْ يَعْمَلْ بِهَا، وَإِنَّمَا قَصَّرَ النَّاسُ عَنْ فَهْمِهَا لِقِلَّةِ تَعْظِيمِهِمْ لِقَائِلِهَا.

Wa-ʿinda hādhihi al-khallati farraqa Allāhu subḥānahu bayna al-kādhibīna wa-al-ṣādiqīna mimman talāhā, ʾaw min ṣādiqin balagha muntahā fahmihā, li-ʾanna ʾaqalla al-ṣidqi mina al-murīdi al-muʾmini baʿda al-ʾīmāni bi-al-ʾāyati: ʾan yafhamahā ʿan rabbihi, wa-ʾin lam yaʿmal bihā, wa-ʾinnamā qaṣṣara al-nāsu ʿan fahmihā liqillati taʿẓīmihim liqāʾilihā.

At this point God, glorified is He, distinguishes the untruthful from the truthful among those who recite it, or a truthful person who has reached the furthest extent of understanding it [the linkage is compressed and uncertain in the source]. For after believing in a verse, the least truthfulness required of a believing seeker is to understand it from his Lord, even if he does not act upon it. People fall short of understanding it only because they give too little reverence to its Speaker.

وَأَمَّا مَطْلَعُهَا فَمُجَاوَزَةُ حَدِّهَا، بِالْغُلُوِّ وَالتَّعَمُّقِ، وَالْفُجُورِ وَالْمَعَاصِي. فَمِنْ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَجَلَّ: وَتِلْكَ حُدُودُ اللَّهِ فَلَا تَعْتَدُوهَا [الْبَقَرَةِ: 229].

Wa-ʾammā maṭlaʿuhā fa-mujāwazatu ḥaddihā, bi-al-ghuluwwi wa-al-taʿammuqi, wa-al-fujūri wa-al-maʿāṣī. fa-min dhālika qawlu Allāhi ʿazza wa-jalla: wa-tilka ḥudūdu Allāhi fa-lā taʿtadūhā [al-Baqarati: 229].

Its point of ascent concerns crossing its limit through excess, overreaching, wickedness, and disobedience. One example is the saying of God, mighty and exalted: ‘And those are God’s limits, so do not transgress them’ [Qurʾān, al-Baqara 2:229; the printed quotation adds “And”].

«الْجَنَّةُ حُفَّتْ بِالْمَكَارِهِ، وَالنَّارُ حُفَّتْ بِالشَّهَوَاتِ، وَمَنِ اطَّلَعَ الْحِجَابَ وَاقَعَ مَا وَرَاءَهُ». يَعْنِي مَنْ جَاوَزَ حِجَابَ النَّارِ وَقَعَ فِيهَا، لِأَنَّ حِجَابَهَا الشَّهَوَاتُ، وَمَنْ جَاوَزَ حِجَابَ الْجَنَّةِ دَخَلَهَا، لِأَنَّ حِجَابَهَا الْمَكْرُوهَاتُ،

«al-jannatu ḥuffat bi-al-makārihi, wa-al-nāru ḥuffat bi-al-shahawāti, wa-mani iṭṭalaʿa al-ḥijāba wāqaʿa mā warāʾahu». yaʿnī man jāwaza ḥijāba al-nāri waqaʿa fīhā, li-ʾanna ḥijābahā al-shahawātu, wa-man jāwaza ḥijāba al-jannati dakhalahā, li-ʾanna ḥijābahā al-makrūhātu,

‘Paradise is surrounded by hardships, and the Fire is surrounded by desires. Whoever passes over the veil encounters what lies beyond it.’ This means that whoever passes beyond the Fire’s veil falls into it, because its veil is desires; whoever passes beyond Paradise’s veil enters it, because its veil is things one dislikes.

فَمَنْ حَمَلَ الْمَكْرُوهَاتِ دَخَلَ الْجَنَّةَ، وَمَنْ أَتَى الشَّهَوَاتِ دَخَلَ النَّارَ، إِلَّا أَنْ يَعْفُوَ اللَّهُ عَزَّ وَجَلَّ، لِأَنَّ اللَّهَ تَعَالَى أَمَرَ عِبَادَهُ أَنْ يَتَحَمَّلُوا الْمَكْرُوهَ حَتَّى يَدْخُلُوا الْجَنَّةَ، وَأَمَرَهُمْ بِتَرْكِ الشَّهَوَاتِ حَتَّى يَنْجُوا مِنَ النَّارِ.

Fa-man ḥamala al-makrūhāti dakhala al-jannata, wa-man ʾatā al-shahawāti dakhala al-nāra, ʾillā ʾan yaʿfuwa Allāhu ʿazza wa-jalla, li-ʾanna Allāha taʿālā ʾamara ʿibādahu ʾan yataḥammalū al-makrūha ḥattā yadkhulū al-jannata, wa-ʾamarahum bitarki al-shahawāti ḥattā yanjū mina al-nāri.

Whoever bears what is disagreeable enters Paradise; whoever pursues desires enters the Fire, unless God, mighty and exalted, pardons him. God Most High commanded His servants to bear what they dislike so that they may enter Paradise, and to abandon desires so that they may escape the Fire.

وَالْمُنَاجَاةُ كُلُّ مَا خَاطَبَ بِهِ مُخَاطِبٌ، وَسَمِعَهُ مِنْهُ قَرِيبٌ، فَإِذَا بَعُدَ كَانَتْ مُنَادَاةً لَا مُنَاجَاةً.

Wa-al-munājātu kullu mā khāṭaba bihi mukhāṭibun, wa-samiʿahu minhu qarībun, fa-ʾidhā baʿuda kānat munādātan lā munājātan.

Intimate conversation is any speech addressed by a speaker and heard by someone close to him. If the hearer is far away, it is calling out rather than intimate conversation.

وَمِنْ ذَلِكَ مَا يُرْوَى عَنْ مُوسَى عَلَيْهِ السَّلَامُ حِينَ نُودِيَ حَيْثُ قَالَ: «يَا رَبِّ، أَبَعِيدٌ فَأُنَادِيَكَ، أَمْ قَرِيبٌ فَأُنَاجِيَكَ». فَقَالَ اللَّهُ تَعَالَى: وَنَادَيْنَاهُ مِنْ جَانِبِ الطُّورِ الْأَيْمَنِ [مَرْيَمَ: 52]. ثُمَّ قَالَ:

Wa-min dhālika mā yurwā ʿan Mūsā ʿalayhi al-salāmu ḥīna nūdiya ḥaythu qāla: «yā rabbi, ʾabaʿīdun fa-ʾunādiyaka, ʾam qarībun fa-ʾunājiyaka». fa-qāla Allāhu taʿālā: wa-nādaynāhu min jānibi al-ṭūri al-ʾaymani [Maryama: 52]. thumma qāla:

An example is what is related of Moses, peace be upon him, when he was called. He said: ‘My Lord, are You far away, that I should call out to You, or near, that I should speak intimately with You?’ God Most High said: ‘We called him from the right side of the Mount’ [Qurʾān, Maryam 19:52]. Then He said:

وَقَرَّبْنَاهُ نَجِيًّا [مَرْيَمَ: 52]. فَجَعَلَ الْمُنَاجَاةَ بِالْقُرْبِ مِنَ السَّمْعِ.

Wa-qarrabnāhu najiyyan [Maryama: 52]. fa-jaʿala al-munājāta bi-al-qurbi mina al-samʿi.

‘And brought him near for intimate conversation’ [Qurʾān, Maryam 19:52]. He thus connected intimate conversation with nearness within hearing.

Source page 69

فَكُلُّ مَنْ قَرَأَ قُرْآنًا أَوْ دَعَا بِدُعَاءٍ، أَوْ ذَكَرَ بِلِسَانِهِ بِتَحْمِيدٍ أَوْ تَمْجِيدٍ فَقَدْ نَاجَى اللَّهَ تَبَارَكَ وَتَعَالَى، بِقَصْدِهِ إِلَى اللَّهِ عَزَّ وَجَلَّ بِذَلِكَ، وَلِقُرْبِ اللَّهِ مِنْهُ، فَاللَّهُ تَعَالَى أَقْرَبُ إِلَى كَلَامِكَ مِنْ كَلَامِكَ إِلَى لِسَانِكَ.

Fa-kullu man qaraʾa qurʾānan ʾaw daʿā biduʿāʾin, ʾaw dhakara bilisānihi bitaḥmīdin ʾaw tamjīdin fa-qad nājā Allāha tabāraka wa-taʿālā, biqaṣdihi ʾilā Allāhi ʿazza wa-jalla bi-dhālika, wa-liqurbi Allāhi minhu, fa-Allāhu taʿālā ʾaqrabu ʾilā kalāmika min kalāmika ʾilā lisānika.

Anyone who recites Qurʾān, offers a supplication, or remembers God with the tongue through praise or glorification has spoken intimately with God, blessed and exalted, by directing this toward God, mighty and exalted, and because God is near to him. God Most High is nearer to your speech than your speech is to your tongue.

وَمِنْ ذَلِكَ مَا رُوِيَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَا يَتَنَاجَى اثْنَانِ دُونَ الثَّالِثِ».

Wa-min dhālika mā ruwiya ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «lā yatanājā ithnāni dūna al-thālithi».

An example is what is related from the Prophet, may God bless him and grant him peace: ‘Two people should not converse privately while excluding a third.’

وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِبَعْضِ الصَّحَابَةِ: «إِنِّي أُنَاجِي مَنْ لَا تُنَاجِي».

Wa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama libaʿḍi al-ṣaḥābati: «ʾinnī ʾunājī man lā tunājī».

The Prophet, may God bless him and grant him peace, said to one of the Companions: ‘I converse intimately with One with whom you do not converse.’”

إِزَالَةُ الْخَوْفِ

ʾizālatu al-khawfi

The loss of fear

قُلْتُ: مَا الَّذِي يُزِيلُ الْخَوْفَ؟

Qultu: mā alladhī yuzīlu al-khawfa?

I asked: “What removes fear?”

قَالَ: الَّذِي يُزِيلُ الْخَوْفَ مِنْ قَلْبِ الْخَائِفِينَ بَعْدَ مَا تَمَكَّنَ فِيهَا، وَالَّذِي حَالَ بَيْنَ الْمُغْتَرِّينَ وَبَيْنَ الْخَوْفِ الْأَمْنُ وَالْغِرَّةُ يَحِلَّانِ فِي الْقَلْبِ، بِالْغَفْلَةِ عَنْ عَظِيمِ حُقُوقِ اللَّهِ عَزَّ وَجَلَّ وَالْجَهْلِ بِوَاجِبِ طَاعَتِهِ، وَالْعُجْبِ بِالْيَسِيرِ مِنْ عَمَلِهِ، وَاسْتِكْثَارِ الْقَلِيلِ مِنْ عَمَلِهِ.

Qāla: alladhī yuzīlu al-khawfa min qalbi al-khāʾifīna baʿda mā tamakkana fīhā, wa-alladhī ḥāla bayna al-mughtarrīna wa-bayna al-khawfi al-ʾamnu wa-al-ghirratu yaḥillāni fī al-qalbi, bi-al-ghaflati ʿan ʿaẓīmi ḥuqūqi Allāhi ʿazza wa-jalla wa-al-jahli biwājibi ṭāʿatihi, wa-al-ʿujbi bi-al-yasīri min ʿamalihi, wa-istikthāri al-qalīli min ʿamalihi.

He said: “What removes fear from the heart of those who fear, after it has become established there, and what stands between the deluded and fear, are a false sense of security and delusion. They settle in the heart through heedlessness of the immense claims of God, mighty and exalted, ignorance of the obedience owed to Him, admiration of one’s scant practice, and regarding one’s few deeds as many.

فَإِذَا كَانَ كَذَلِكَ أَمِنَ وَاغْتَرَّ، حَتَّى غَفَلَ عَنْ عَظِيمِ إِسَاءَتِهِ، وَاسْتَعْظَمَ الْقَلِيلَ مِنْ عَمَلِهِ.

Fa-ʾidhā kāna ka-dhālika ʾamina wa-ightarra, ḥattā ghafala ʿan ʿaẓīmi ʾisāʾatihi, wa-istaʿẓama al-qalīla min ʿamalihi.

When this happens, he feels secure and becomes deluded, until he overlooks the enormity of his wrongdoing and regards his scant deeds as great.

وَكَذَلِكَ يُرْوَى عَنِ ابْنِ مَسْعُودٍ، أَنَّهُ قَالَ: «الْهَلَاكُ فِي اثْنَيْنِ: الْقُنُوطِ وَالْعُجْبِ» فَمَنْ أُعْجِبَ نَسِيَ عَظِيمَ ذَنْبِهِ، وَلَزِمَ الْأَمْنُ وَالْغِرَّةُ قَلْبَهُ.

Wa-ka-dhālika yurwā ʿani ibni Masʿūdin, ʾannahu qāla: «al-halāku fī ithnayni: al-qunūṭi wa-al-ʿujbi» fa-man ʾuʿjiba nasiya ʿaẓīma dhanbihi, wa-lazima al-ʾamnu wa-al-ghirratu qalbahu.

Thus it is related that Ibn Masʿūd said: ‘Ruin lies in two things: despair and self-admiration.’ Whoever admires himself forgets the enormity of his sin, and false security and delusion cling to his heart.

Source page 70

وَالدَّلِيلُ عَلَى الْأَمْنِ صَلَابَةُ الْقَلْبِ، وَتَجَلُّدُهُ عَلَى وَعِيدِ اللَّهِ عَزَّ وَجَلَّ، وَتِلْكَ هِيَ الْقَسْوَةُ، فَهِيَ عُقُوبَةُ الْأَمْنِ، وَكَذَلِكَ قَالَ اللَّهُ عَزَّ وَجَلَّ: ﴿ثُمَّ قَسَتْ قُلُوبُكُمْ مِنْ بَعْدِ ذَلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً﴾ [الْبَقَرَةِ: 74].

Wa-al-dalīlu ʿalā al-ʾamni ṣalābatu al-qalbi, wa-tajalluduhu ʿalā waʿīdi Allāhi ʿazza wa-jalla, wa-tilka hiya al-qaswatu, fa-hiya ʿuqūbatu al-ʾamni, wa-ka-dhālika qāla Allāhu ʿazza wa-jalla: ﴿thumma qasat qulūbukum min baʿdi dhālika fa-hiya ka-al-ḥijārati ʾaw ʾashaddu qaswatan﴾ [al-Baqarati: 74].

The sign of false security is a rigid heart, unmoved by the warning of God, mighty and exalted. This is hardness of heart, the punishment for feeling secure. God, mighty and exalted, likewise said: ‘Then your hearts hardened after that, becoming like stones or harder still’ [Qurʾān, al-Baqara 2:74].

قِيلَ فِي التَّفْسِيرِ: أَخْبَرَ أَنَّ الْحِجَارَةَ عَلَى صَلَابَتِهَا تَتَفَجَّرُ وَتَتَشَقَّقُ، وَتَسْقُطُ خَوْفًا مِنْهُ، وَالْآمِنُ الْقَاسِي قَلْبُهُ أَصْلَبُ مِنْهَا، وَعَلَى وَعِيدِ اللَّهِ لَا يَنْكَسِرُ وَلَا يَخَافُ، مُقِيمٌ عَلَى مَا يَكْرَهُ مُضَيِّعٌ لِمَا أَحَبَّ.

Qīla fī al-tafsīri: ʾakhbara ʾanna al-ḥijārata ʿalā ṣalābatihā tatafajjaru wa-tatashaqqaqu, wa-tasquṭu khawfan minhu, wa-al-ʾāminu al-qāsī qalbuhu ʾaṣlabu minhā, wa-ʿalā waʿīdi Allāhi lā yankasiru wa-lā yakhāfu, muqīmun ʿalā mā yakrahu muḍayyiʿun limā ʾaḥabba.

It has been said in commentary: He tells us that stones, despite their hardness, burst open, split, and fall in fear of Him. The falsely secure person with a hard heart is harder than they are: God’s warning neither breaks him nor makes him afraid. He persists in what God dislikes and neglects what He loves.

وَأَمَّا الْغِرَّةُ فَالدَّلِيلُ عَلَيْهَا تَمَنِّي الْمَغْفِرَةِ، وَطِيبُ النَّفْسِ بِهَا، وَسُرُورُهَا فِيمَا يَظُنُّ أَنَّهُ حُسْنُ ظَنٍّ بِاللَّهِ تَعَالَى، وَرَجَاءٌ لَهُ، مَعَ الْمُقَامِ عَلَى الْمَعْصِيَةِ، وَتِلْكَ الْغِرَّةُ لَا الرَّجَاءُ.

Wa-ʾammā al-ghirratu fa-al-dalīlu ʿalayhā tamannī al-maghfirati, wa-ṭību al-nafsi bihā, wa-surūruhā fīmā yaẓunnu ʾannahu ḥusnu ẓannin bi-Allāhi taʿālā, wa-rajāʾun lahu, maʿa al-muqāmi ʿalā al-maʿṣiyati, wa-tilka al-ghirratu lā al-rajāʾu.

The sign of delusion is wishing for forgiveness, feeling comfortable and pleased with it, imagining that this is a good expectation of God Most High and hope in Him, while persisting in disobedience. That is delusion, not hope.

لِأَنَّهُ مَنْ وَضَعَ الرَّجَاءَ فِي غَيْرِ مَوْضِعِهِ فَهُوَ مُغْتَرٌّ، لِأَنَّ اللَّهَ تَعَالَى رَجَّا التَّائِبِينَ أَلَّا يَقْنَطُوا أَوْ لَا يَعْصُوا، أَوْ لِيَعْلَمُوا أَنَّهُ غَفُورٌ رَحِيمٌ، وَرَجَّا الْعَالِمِينَ أَلَّا يُمْسِكُوا عَنِ الْعَمَلِ لِمَا كَانَ مِنْ تَفْرِيطِهِمْ، فَقَالَ: ﴿وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ﴾ [الْبَقَرَةِ: 195].

Li-ʾannahu man waḍaʿa al-rajāʾa fī ghayri mawḍiʿihi fa-huwa mughtarrun, li-ʾanna Allāha taʿālā rajjā al-tāʾibīna ʾallā yaqnaṭū ʾaw lā yaʿṣū, ʾaw liyaʿlamū ʾannahu ghafūrun raḥīmun, wa-rajjā al-ʿālimīna ʾallā yumsikū ʿani al-ʿamali limā kāna min tafrīṭihim, fa-qāla: ﴿wa-lā tulqū bi-ʾaydīkum ʾilā al-tahlukati﴾ [al-Baqarati: 195].

Whoever puts hope in the wrong place is deluded. God Most High gave the repentant hope so that they would not despair or disobey, or so that they would know He is forgiving and merciful. He gave the knowledgeable hope so that their past negligence would not make them cease acting, saying: ‘Do not cast yourselves into destruction by your own hands’ [Qurʾān, al-Baqara 2:195].

فَرَوَى الْبَرَاءُ فِي تَفْسِيرِهَا: أَنَّ الْعَبْدَ كَانَ يُصِيبُ الذَّنْبَ الْعَظِيمَ فَيَقُولُ: قَدْ هَلَكْتُ، فَيُمْسِكُ عَنِ النَّفَقَةِ فِي سَبِيلِ اللَّهِ، فَنَهَاهُ اللَّهُ سُبْحَانَهُ وَتَعَالَى عَنِ الْقُنُوطِ، وَأَمَرَهُ بِالتَّقَرُّبِ إِلَيْهِ بِالْعَمَلِ، وَقَالَ: ﴿فَمَنْ كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا﴾ [الْكَهْفِ: 110]. قِيلَ فِي التَّفْسِيرِ: يَرْجُو ثَوَابَ رَبِّهِ.

Fa-rawā al-Barāʾu fī tafsīrihā: ʾanna al-ʿabda kāna yuṣību al-dhanba al-ʿaẓīma fa-yaqūlu: qad halaktu, fa-yumsiku ʿani al-nafaqati fī sabīli Allāhi, fa-nahāhu Allāhu subḥānahu wa-taʿālā ʿani al-qunūṭi, wa-ʾamarahu bi-al-taqarrubi ʾilayhi bi-al-ʿamali, wa-qāla: ﴿fa-man kāna yarjū liqāʾa rabbihi fa-l-yaʿmal ʿamalan ṣāliḥan﴾ [al-Kahfi: 110]. qīla fī al-tafsīri: yarjū thawāba rabbihi.

Al-Barāʾ related in explanation of this verse that a servant would commit a grave sin and say, ‘I am ruined,’ then stop spending in God’s cause. God, glorified and exalted, forbade him to despair and commanded him to draw near through action. He said: ‘Whoever hopes to meet his Lord, let him do righteous work’ [Qurʾān, al-Kahf 18:110]. It has been explained as hoping for his Lord’s reward.

فَأَمَرَ أَنْ يُسْتَعْمَلَ الرَّجَاءُ فِي ثَلَاثَةِ مَوَاضِعَ: أَحَدُهَا: أَلَّا نَقْنَطَ بَعْدَمَا أَصَبْنَا الذُّنُوبَ، فَنُمْسِكَ عَنِ التَّوْبَةِ. فَنَتُوبَ إِلَيْهِ رَجَاءَ أَنْ يَقْبَلَنَا كَمَا رَجَّانَا،

Fa-ʾamara ʾan yustaʿmala al-rajāʾu fī thalāthati mawāḍiʿa: ʾaḥaduhā: ʾallā naqnaṭa baʿdamā ʾaṣabnā al-dhunūba, fa-numsika ʿani al-tawbati. fa-natūba ʾilayhi rajāʾa ʾan yaqbalanā kamā rajjānā,

He therefore commanded that hope be exercised in three circumstances. First, after committing sins, we must not despair and refrain from repentance. We should repent to Him, hoping that He will accept us as He has encouraged us to hope.

فَإِنْ عَارَضَنَا الْقُنُوطُ رَجَّيْنَا أَنْفُسَنَا مَغْفِرَتَهُ، لِقَوْلِهِ: ﴿وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا﴾ [طَٰهَٰ: 82]. حَتَّى تَسْخُوَ أَنْفُسُنَا بِالتَّوْبَةِ.

Fa-ʾin ʿāraḍanā al-qunūṭu rajjaynā ʾanfusanā maghfiratahu, liqawlihi: ﴿wa-ʾinnī laghaffārun liman tāba wa-ʾāmana wa-ʿamila ṣāliḥan﴾ [Ṭā Hā: 82]. ḥattā taskhuwa ʾanfusunā bi-al-tawbati.

If despair confronts us, we encourage our souls to hope for His forgiveness, in keeping with His words: ‘I am indeed ever-forgiving toward whoever repents, believes, and acts righteously’ [Qurʾān, Ṭā Hā 20:82], until our souls willingly offer repentance.

وَأَمَّا الْمَوْضِعُ الثَّانِي: فَهُوَ أَنْ نَذْكُرَ مَا كَانَ مِنَّا مِنَ الذُّنُوبِ، فَنُمْسِكَ عَنِ الْعَمَلِ الصَّالِحِ خَوْفَ أَلَّا نُقْبَلَ، فَأَمَرَنَا أَلَّا نَقْنَطَ، فَإِنْ أَبَتْ أَنْفُسُنَا رَجَّيْنَاهَا الْقَبُولَ حَتَّى تَسْخُوَ بِالرَّجَاءِ، فَأَمَرَنَا بِالرَّجَاءِ فِي هَٰذَيْنِ الْمَوْضِعَيْنِ.

Wa-ʾammā al-mawḍiʿu al-thānī: fa-huwa ʾan nadhkura mā kāna minnā mina al-dhunūbi, fa-numsika ʿani al-ʿamali al-ṣāliḥi khawfa ʾallā nuqbala, fa-ʾamaranā ʾallā naqnaṭa, fa-ʾin ʾabat ʾanfusunā rajjaynāhā al-qabūla ḥattā taskhuwa bi-al-rajāʾi, fa-ʾamaranā bi-al-rajāʾi fī hādhayni al-mawḍiʿayni.

Second, we may remember our sins and refrain from righteous work for fear of not being accepted. He commanded us not to despair. If our souls resist, we encourage them to hope for acceptance until they willingly embrace hope. He commanded us to hope in these two circumstances.

وَأَمَّا الْمَوْضِعُ الثَّالِثُ: فَالرَّجَاءُ الَّذِي يَبْعَثُنَا عَلَى الْعَمَلِ الصَّالِحِ، فَإِنِ اسْتَثْقَلَتْ أَنْفُسُنَا الْعَمَلَ الصَّالِحَ، رَجَّيْنَاهَا كَرِيمَ الثَّوَابِ مِنَ اللَّهِ عَزَّ وَجَلَّ، وَجَزِيلَ عَطَائِهِ، حَتَّى يَخِفَّ عَلَيْنَا الْعَمَلُ، لِأَنَّ كَثِيرَ الْعَطَاءِ هُوَ الَّذِي خَفَّفَ عَلَى الْعُمَّالِ أَعْمَالَهُمْ،

Wa-ʾammā al-mawḍiʿu al-thālithu: fa-al-rajāʾu alladhī yabʿathunā ʿalā al-ʿamali al-ṣāliḥi, fa-ʾini istathqalat ʾanfusunā al-ʿamala al-ṣāliḥa, rajjaynāhā karīma al-thawābi mina Allāhi ʿazza wa-jalla, wa-jazīla ʿaṭāʾihi, ḥattā yakhiffa ʿalaynā al-ʿamalu, li-ʾanna kathīra al-ʿaṭāʾi huwa alladhī khaffafa ʿalā al-ʿummāli ʾaʿmālahum,

The third circumstance concerns the hope that moves us to righteous work. If our souls find righteous work burdensome, we encourage them to hope for the generous reward of God, mighty and exalted, and His abundant gifts, until the work becomes light for us. Abundant giving is what has made practitioners’ deeds light for them.

وَكَذَلِكَ قَالَ عَزَّ وَجَلَّ: ﴿إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ أُولَٰئِكَ يَرْجُونَ رَحْمَةَ اللَّهِ﴾ [الْبَقَرَةِ: 218].

Wa-ka-dhālika qāla ʿazza wa-jalla: ﴿ʾinna alladhīna ʾāmanū wa-alladhīna hājarū wa-jāhadū fī sabīli Allāhi ʾulāʾika yarjūna raḥmata Allāhi﴾ [al-Baqarati: 218].

Thus He, mighty and exalted, said: ‘Those who believe, and those who emigrate and strive in God’s cause: they hope for God’s mercy’ [Qurʾān, al-Baqara 2:218].

Source page 71

وَقِيلَ لِلْحَسَنِ الْبَصْرِيِّ: قَوْمٌ يَقُولُونَ: نَرْجُو وَيُضَيِّعُونَ الْعَمَلَ، قَالَ: «هَيْهَاتَ تِلْكَ أَمَانِيُّهُمْ يَتَرَجَّحُونَ فِيهَا. مَنْ رَجَا شَيْئًا طَلَبَهُ، وَمَنْ خَافَ مِنْ شَيْءٍ هَرَبَ مِنْهُ». وَرُوِيَ مِثْلُهُ عَنْ مُسْلِمِ بْنِ يَسَارٍ.

Wa-qīla li-al-Ḥasani al-Baṣriyyi: qawmun yaqūlūna: narjū wa-yuḍayyiʿūna al-ʿamala, qāla: «hayhāta tilka ʾamāniyyuhum yatarajjaḥūna fīhā. man rajā shayʾan ṭalabahu, wa-man khāfa min shayʾin haraba minhu». wa-ruwiya mithluhu ʿan Muslimi bni Yasārin.

Al-Ḥasan al-Baṣrī was told: ‘Some people say, “We hope,” while neglecting action.’ He replied: ‘Far from it! Those are wishes in which they sway back and forth. Whoever hopes for something seeks it, and whoever fears something flees it.’ Something similar is related from Muslim ibn Yasār.

فَأَمَرَنَا بِالْخَوْفِ عِنْدَ الْمَعْصِيَةِ، وَعِنْدَ تَضْيِيعِ وَاجِبِ حَقِّهِ، فَعَلَيْنَا أَنْ نُخَوِّفَ أَنْفُسَنَا مِنْ سَخَطِهِ، وَأَلِيمِ عِقَابِهِ، حَتَّى نُذْعِنَ بِتَرْكِ الذُّنُوبِ، وَأَدَاءِ وَاجِبِ الْحَقِّ.

Fa-ʾamaranā bi-al-khawfi ʿinda al-maʿṣiyati, wa-ʿinda taḍyīʿi wājibi ḥaqqihi, fa-ʿalaynā ʾan nukhawwifa ʾanfusanā min sakhaṭihi, wa-ʾalīmi ʿiqābihi, ḥattā nudhʿina bitarki al-dhunūbi, wa-ʾadāʾi wājibi al-ḥaqqi.

He commanded us to fear when we disobey and neglect the duty owed to Him. We must therefore make our souls fear His displeasure and painful punishment until we submit by abandoning sins and fulfilling what is due.

فَمَنْ وَضَعَ الْخَوْفَ حَيْثُ وَضَعَهُ اللَّهُ عَزَّ وَجَلَّ، وَالرَّجَاءَ حَيْثُ وَضَعَهُ، فَلَمْ يَقْنَطْ وَلَمْ يَغْتَرَّ فَقَدْ تَأَدَّبَ بِأَدَبِ اللَّهِ تَعَالَى.

Fa-man waḍaʿa al-khawfa ḥaythu waḍaʿahu Allāhu ʿazza wa-jalla, wa-al-rajāʾa ḥaythu waḍaʿahu, fa-lam yaqnaṭ wa-lam yaghtarra fa-qad taʾaddaba bi-ʾadabi Allāhi taʿālā.

Whoever places fear where God, mighty and exalted, has placed it, and hope where He has placed it, neither despairing nor becoming deluded, has learned the discipline taught by God Most High.

وَأَمَّا الْمُغْتَرُّ فَقَدِ اسْتَعْمَلَ الرَّجَاءَ حَيْثُ أَمَرَهُ اللَّهُ تَعَالَى أَنْ يَسْتَعْمِلَ الْخَوْفَ، فَعَصَى اللَّهَ وَأَسَاءَ وَطَيَّبَ نَفْسَهُ بِذِكْرِ مَغْفِرَةِ اللَّهِ عَزَّ وَجَلَّ وَتَفَضُّلِهِ، فَأَقَامَ عَلَى الْمَعْصِيَةِ، وَتَمَنَّى الْمَغْفِرَةَ، فَكَانَ أَوْلَى بِهِ أَنْ يُخَوِّفَ نَفْسَهُ، كَمَا نَدَبَهُ اللَّهُ عَزَّ وَجَلَّ.

Wa-ʾammā al-mughtarru fa-qadi istaʿmala al-rajāʾa ḥaythu ʾamarahu Allāhu taʿālā ʾan yastaʿmila al-khawfa, fa-ʿaṣā Allāha wa-ʾasāʾa wa-ṭayyaba nafsahu bidhikri maghfirati Allāhi ʿazza wa-jalla wa-tafaḍḍulihi, fa-ʾaqāma ʿalā al-maʿṣiyati, wa-tamannā al-maghfirata, fa-kāna ʾawlā bihi ʾan yukhawwifa nafsahu, kamā nadabahu Allāhu ʿazza wa-jalla.

The deluded person uses hope where God Most High commanded him to use fear. He disobeys God and does wrong, then comforts himself by recalling the forgiveness and generosity of God, mighty and exalted. He persists in disobedience and wishes for forgiveness, when it would be better to make himself afraid, as God, mighty and exalted, urged him to do.

فَإِنْ خَافَ وَأَرَادَ أَنْ يُقْلِعَ، ثُمَّ عَارَضَهُ الْقُنُوطُ أَلَّا يُقْبَلَ مِنْهُ التَّوْبَةُ، رَجَّا نَفْسَهُ حَتَّى تَسْخُوَ بِالتَّوْبَةِ. فَحِينَئِذٍ وَضَعَ الْخَوْفَ مَوْضِعَهُ، وَوَضَعَ الرَّجَاءَ مَوْضِعَهُ، كَمَا أَمَرَهُ اللَّهُ تَعَالَى.

Fa-ʾin khāfa wa-ʾarāda ʾan yuqliʿa, thumma ʿāraḍahu al-qunūṭu ʾallā yuqbala minhu al-tawbatu, rajjā nafsahu ḥattā taskhuwa bi-al-tawbati. fa-ḥīnaʾidhin waḍaʿa al-khawfa mawḍiʿahu, wa-waḍaʿa al-rajāʾa mawḍiʿahu, kamā ʾamarahu Allāhu taʿālā.

If he becomes afraid and wishes to stop, but despair then confronts him, suggesting that his repentance will not be accepted, he should encourage himself to hope until he willingly repents. Then he has put fear and hope in their proper places, as God Most High commanded.

وَالْمُغْتَرُّ حَوَّلَهُ عَنْ مَوْضِعِهِ، فَوَضَعَ الرَّجَاءَ مَوْضِعَ الْخَوْفِ، وَظَنَّ أَنَّ ذَلِكَ حُسْنُ ظَنٍّ بِاللَّهِ، وَتِلْكَ الْغِرَّةُ. وَلِذَلِكَ رُوِيَ عَنْ وَهْبِ بْنِ مُنَبِّهٍ قَالَ: «حُسْنُ الظَّنِّ بِاللَّهِ مَا جَانَبَ الْغِرَّةَ». وَرُوِيَ عَنْ لُقْمَانَ أَنَّهُ قَالَ لِوَلَدِهِ: «يَا بُنَيَّ، إِيَّاكَ وَالْغِرَّةَ بِاللَّهِ تَعَالَى أَنْ تُضَيِّعَ أَمْرَهُ، وَتَتَمَنَّى مَغْفِرَتَهُ».

Wa-al-mughtarru ḥawwalahu ʿan mawḍiʿihi, fa-waḍaʿa al-rajāʾa mawḍiʿa al-khawfi, wa-ẓanna ʾanna dhālika ḥusnu ẓannin bi-Allāhi, wa-tilka al-ghirratu. wa-li-dhālika ruwiya ʿan Wahbi bni Munabbihin qāla: «ḥusnu al-ẓanni bi-Allāhi mā jānaba al-ghirrata». wa-ruwiya ʿan Luqmāna ʾannahu qāla liwaladihi: «yā bunayya, ʾiyyāka wa-al-ghirrata bi-Allāhi taʿālā ʾan tuḍayyiʿa ʾamrahu, wa-tatamannā maghfiratahu».

The deluded person shifts it from its place, putting hope where fear belongs and imagining that this is a favorable expectation of God. That is delusion. Thus Wahb ibn Munabbih is reported to have said, ‘A favorable expectation of God is what avoids delusion.’ Luqmān is reported to have told his son: ‘My dear son, beware of being deluded about God Most High: neglecting His command while wishing for His forgiveness.’

Source pages 71–72

وَلِذَلِكَ مَثَلٌ بَيِّنٌ. لَوْ أَنَّ رَجُلًا وَعَدَكَ إِنْ جِئْتَهُ الْيَوْمَ أَعْطَاكَ أَلْفَ دِرْهَمٍ، وَإِنْ أَخَّرْتَ الْمَجِيءَ إِلَى غَدٍ عَاقَبَكَ وَحَبَسَكَ، فَقُلْتَ فِي نَفْسِكَ: هُوَ كَرِيمُ الْخُلُقِ، أُؤَخِّرُ الْمَجِيءَ إِلَى غَدٍ، وَيَعْفُو عَنِّي وَيُعْطِينِي الْأَلْفَ دِرْهَمٍ الَّتِي وَعَدَنِي تَفَضُّلًا مِنْهُ، كُنْتَ قَدِ اغْتَرَرْتَ إِلَيْهِ،

Wa-li-dhālika mathalun bayyinun. law ʾanna rajulan waʿadaka ʾin jiʾtahu al-yawma ʾaʿṭāka ʾalfa dirhamin, wa-ʾin ʾakhkharta al-majīʾa ʾilā ghadin ʿāqabaka wa-ḥabasaka, fa-qulta fī nafsika: huwa karīmu al-khuluqi, ʾuʾakhkhiru al-majīʾa ʾilā ghadin, wa-yaʿfū ʿannī wa-yuʿṭīnī al-ʾalfa dirhamin allatī waʿadanī tafaḍḍulan minhu, kunta qadi ightararta ʾilayhi,

There is a clear example of this. Suppose a man promises that if you come to him today, he will give you a thousand dirhams, but if you delay until tomorrow, he will punish and imprison you. You tell yourself, ‘He is generous by nature. I will delay until tomorrow, and he will pardon me and generously give me the thousand dirhams he promised.’ You would be deluding yourself about him.

Source page 72

لِأَنَّهُ إِنَّمَا وَعَدَكَ الْأَلْفَ دِرْهَمٍ عَلَى مَجِيءِ الْيَوْمِ، وَوَعَدَكَ الْعِقَابَ عَلَى تَأْخِيرِ الْمَجِيءِ إِلَى الْغَدِ، فَاخْتَرْتَ الْمَجِيءَ إِلَى الْغَدِ تَرْجُو أَنْ يُعْطِيَكَ ثَوَابَهُ، مَعَ التَّضْيِيعِ لِأَمْرِهِ، رَجَاءً مِنْكَ لِفَضْلِهِ.

Li-ʾannahu ʾinnamā waʿadaka al-ʾalfa dirhamin ʿalā majīʾi al-yawmi, wa-waʿadaka al-ʿiqāba ʿalā taʾkhīri al-majīʾi ʾilā al-ghadi, fa-ikhtarta al-majīʾa ʾilā al-ghadi tarjū ʾan yuʿṭiyaka thawābahu, maʿa al-taḍyīʿi li-ʾamrihi, rajāʾan minka lifaḍlihi.

He promised the thousand dirhams only for coming today, and promised punishment for delaying until tomorrow. Yet you chose to come tomorrow, hoping he would give you his reward despite your neglect of his command, because you hoped for his generosity.

وَلَوْ جِئْتَهُ الْيَوْمَ لَوَفَى لَكَ بِمَا وَعَدَكَ، فَتَرَكْتَ الْوَثِيقَةَ، وَغَرَّرْتَ نَفْسَكَ بِتَأْخِيرِكَ لِأَمْرِهِ الَّذِي رَجَّاكَ عَلَى فِعْلِهِ، وَتَوَعَّدَكَ عَلَى تَضْيِيعِهِ، فَضَيَّعْتَ تَرْجُو الثَّوَابَ، فِي مَوْضِعٍ تَسْتَوْجِبُ فِيهِ الْعِقَابَ.

Wa-law jiʾtahu al-yawma la-wafā laka bimā waʿadaka, fa-tarakta al-wathīqata, wa-gharrarta nafsaka bitaʾkhīrika li-ʾamrihi alladhī rajjāka ʿalā fiʿlihi, wa-tawaʿʿadaka ʿalā taḍyīʿihi, fa-ḍayyaʿta tarjū al-thawāba, fī mawḍiʿin tastawjibu fīhi al-ʿiqāba.

Had you come today, he would have fulfilled his promise. You abandoned certainty and endangered yourself by postponing the command he had encouraged you to carry out and threatened you for neglecting. You neglected it while hoping for reward in a situation where you deserved punishment.”

النَّوَافِلُ

Al-nawāfilu

Voluntary acts of devotion

وَقَالَ: جَمِيعُ مَا تَطَوَّعَ بِهِ الْعِبَادُ مِنَ النَّوَافِلِ الَّتِي لَمْ تُفْرَضْ عَلَيْهِمْ سِتُّ خِصَالٍ:

Wa-qāla: jamīʿu mā taṭawwaʿa bihi al-ʿibādu mina al-nawāfili allatī lam tufraḍ ʿalayhim sittu khiṣālin:

He said: “All the voluntary acts of devotion that servants perform beyond what is obligatory have six purposes.

إِحْدَاهَا: تَكْفِيرُ الذُّنُوبِ، وَتَكْمِيلُ الْفَرَائِضِ، وَكَذَلِكَ جَاءَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، رَوَاهُ عَنْهُ أَبُو هُرَيْرَةَ، وَتَمِيمٌ الدَّارِيُّ، أَنَّ اللَّهَ عَزَّ وَجَلَّ إِذَا كَانَ يَوْمُ الْقِيَامَةِ تُعْرَضُ عَلَيْهِ صَلَاةُ الْفَرِيضَةِ، فَإِنْ كَانَتْ كَامِلَةً قَبِلَهَا، وَإِنْ كَانَتْ نَاقِصَةً قِيلَ: «انْظُرُوا فَإِنْ كَانَ لَهُ تَطَوُّعٌ قَالَ: أَكْمِلُوهَا بِهِ».

ʾiḥdāhā: takfīru al-dhunūbi, wa-takmīlu al-farāʾiḍi, wa-ka-dhālika jāʾa ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama, rawāhu ʿanhu ʾAbū Hurayrata, wa-Tamīmun al-Dāriyyu, ʾanna Allāha ʿazza wa-jalla ʾidhā kāna yawmu al-qiyāmati tuʿraḍu ʿalayhi ṣalātu al-farīḍati, fa-ʾin kānat kāmilatan qabilahā, wa-ʾin kānat nāqiṣatan qīla: «unẓurū fa-ʾin kāna lahu taṭawwuʿun qāla: ʾakmilūhā bihi».

First, they expiate sins and complete obligatory duties. This is related from the Prophet, may God bless him and grant him peace, by Abū Hurayra and Tamīm al-Dārī: on the Day of Resurrection, the obligatory prayer is presented to God, mighty and exalted. If it is complete, He accepts it; if it is deficient, it is said, ‘Look.’ If the servant has voluntary acts, He says, ‘Complete it with them.’

قَالَ أَبُو هُرَيْرَةَ فِي حَدِيثِهِ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «ثُمَّ تُؤْخَذُ الْأَعْمَالُ عَلَى سَائِرِ ذَلِكَ».

Qāla ʾAbū Hurayrata fī ḥadīthihi ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «thumma tuʾkhadhu al-ʾaʿmālu ʿalā sāʾiri dhālika».

In his report from the Prophet, may God bless him and grant him peace, Abū Hurayra said: ‘Then the other deeds are dealt with in the same way.’

وَقَالَ تَمِيمٌ الدَّارِيُّ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِثْلَ حَدِيثِ أَبِي هُرَيْرَةَ، إِلَّا أَنَّهُ قَالَ: «فَإِنْ لَمْ يَكُنْ لَهُ تَطَوُّعٌ أُخِذَ بِطَرَفَيْهِ وَأُلْقِيَ فِي النَّارِ».

Wa-qāla Tamīmun al-Dāriyyu, ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama mithla ḥadīthi ʾAbī Hurayrata, ʾillā ʾannahu qāla: «fa-ʾin lam yakun lahu taṭawwuʿun ʾukhidha biṭarafayhi wa-ʾulqiya fī al-nāri».

Tamīm al-Dārī related from the Prophet, may God bless him and grant him peace, a report like Abū Hurayra’s, except that he said: ‘If he has no voluntary deeds, he is seized by his extremities and thrown into the Fire.’

Source page 73

فَسُبْحَانَ اللَّهِ، يَتَفَضَّلُ عَلَى الْعَبْدِ حَتَّى يُكْمِلَ بِتَطَوُّعِهِ فَرْضَهُ، حَتَّى كَانَ عَمَلُ التَّطَوُّعِ فَرْضًا فِي الدُّنْيَا.

Fa-subḥāna Allāhi, yatafaḍḍalu ʿalā al-ʿabdi ḥattā yukmila bitaṭawwuʿihi farḍahu, ḥattā kāna ʿamalu al-taṭawwuʿi farḍan fī al-dunyā.

Glory be to God! He is so generous to the servant that He completes his obligatory duty through his voluntary practice, so that the voluntary deed becomes as though it had been obligatory in this world.

أَمَّا تَكْفِيرُ السَّيِّئَاتِ فَمِثْلُ قَوْلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ أَتَى السُّوقَ وَقَالَ: لَا إِلَٰهَ إِلَّا اللَّهُ، كُفِّرَتْ عَنْهُ أَلْفُ سَيِّئَةٍ». وَقَالَ: «مَا طَلَعَتِ الشَّمْسُ عَلَى رَجُلٍ مُحْرِمًا مُلَبِّيًا فَغَابَتْ عَنْهُ إِلَّا غَابَتْ بِذُنُوبِهِ، فَعَادَ كَيَوْمِ وَلَدَتْهُ أُمُّهُ».

ʾammā takfīru al-sayyiʾāti fa-mithlu qawli al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «man ʾatā al-sūqa wa-qāla: lā ʾilāha ʾillā Allāhu, kuffirat ʿanhu ʾalfu sayyiʾatin». wa-qāla: «mā ṭalaʿati al-shamsu ʿalā rajulin muḥriman mulabbiyan fa-ghābat ʿanhu ʾillā ghābat bidhunūbihi, fa-ʿāda kayawmi waladat-hu ʾummuhu».

As for expiating misdeeds, an example is the saying of the Prophet, may God bless him and grant him peace: ‘Whoever comes to the marketplace and says, “There is no god but God,” has a thousand misdeeds expiated.’ He also said: ‘The sun never rises upon a man in the consecrated state of pilgrimage, reciting the response to God’s call, and then sets over him without taking his sins away, so that he returns as on the day his mother bore him.’

وَقَالَ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ: «مَنْ تَوَضَّأَ فَغَسَلَ وَجْهَهُ، فَذَكَرَ اللَّهَ، كُفِّرَ عَنْهُ عَنْ كُلِّ عُضْوٍ مَا أَصَابَ مِنَ الذَّنْبِ، مَا أَصَابَ الْمَاءُ».

Wa-qāla ʿalayhi al-ṣalātu wa-al-salāmu: «man tawaḍḍaʾa fa-ghasala wajhahu, fa-dhakara Allāha, kuffira ʿanhu ʿan kulli ʿuḍwin mā ʾaṣāba mina al-dhanbi, mā ʾaṣāba al-māʾu».

He, blessings and peace be upon him, said: ‘Whoever performs ablution, washes his face, and remembers God has the sin committed by each limb expiated wherever the water reaches.’

وَقَالَ: «خَفَقَانُ الْقَلْبِ فِي سَبِيلِ اللَّهِ، يُحَاتُّ الذُّنُوبَ». فَيَا لَيْتَهُ يَفْعَلُ بِنَا ذَلِكَ.

Wa-qāla: «khafaqānu al-qalbi fī sabīli Allāhi, yuḥāttu al-dhunūba». fa-yā laytahu yafʿalu binā dhālika.

He said: ‘The heart’s trembling in God’s cause shakes off sins.’ If only He would do that for us!

وَإِنَّمَا خُصَّ بِالنَّافِلَةِ الَّتِي لَا يُكْمَلُ بِهَا فَرْضٌ، وَلَا يُكَفَّرُ بِهَا ذَنْبٌ، مَنْ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ، وَكَذَلِكَ يَرْوِيهِ ابْنُ الْمُبَارَكِ: أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ فِي مَسِيرٍ لَهُ، فَأَوْتَرَ عَلَى بَعِيرٍ، وَتَرَكَ ابْنَ رَوَاحَةَ يُوتِرُ بِالْأَرْضِ،

Wa-ʾinnamā khuṣṣa bi-al-nāfilati allatī lā yukmalu bihā farḍun, wa-lā yukaffaru bihā dhanbun, man ghufira lahu mā taqaddama min dhanbihi wa-mā taʾakhkhara, wa-ka-dhālika yarwīhi ibnu al-Mubāraki: ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama kāna fī masīrin lahu, fa-ʾawtara ʿalā baʿīrin, wa-taraka ibna Rawāḥata yūtiru bi-al-ʾarḍi,

Only one whose past and future sins have been forgiven is singled out for voluntary devotion that neither completes an obligation nor expiates a sin. Ibn al-Mubārak relates that the Prophet, may God bless him and grant him peace, was traveling and performed the odd-numbered prayer on a camel, leaving Ibn Rawāḥa to perform it on the ground.

فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «يَا ابْنَ رَوَاحَةَ، أَمَا لَكَ فِيَّ أُسْوَةٌ حَسَنَةٌ؟» قَالَ: «بَلَى يَا رَسُولَ اللَّهِ، وَلَكِنَّكَ تَعْمَلُ فِي عِتْقٍ وَأَنَا أَعْمَلُ فِي رِقٍّ».

Fa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «yā ibna Rawāḥata, ʾamā laka fiyya ʾuswatun ḥasanatun?» qāla: «balā yā rasūla Allāhi, wa-lākinnaka taʿmalu fī ʿitqin wa-ʾanā ʾaʿmalu fī riqqin».

The Prophet, may God bless him and grant him peace, said: ‘Ibn Rawāḥa, do you not have a good example in me?’ He replied: ‘Yes, Messenger of God, but you work in freedom while I work in bondage.’

Source pages 73–74

وَأَمَّا الْخَصْلَةُ الثَّانِيَةُ: فَشُكْرُ النِّعَمِ، لِيَرْضَى بِذَلِكَ الْمُنْعِمُ، وَلَا يُزِيلَهَا عَنْكَ، وَمِنْ ذَلِكَ مَا رَوَى مِسْعَرٌ، وَسُفْيَانُ بْنُ عُيَيْنَةَ عَنْ زِيَادِ بْنِ عُلَاثَةَ، عَنِ الْمُغِيرَةِ بْنِ شُعْبَةَ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُومُ حَتَّى تَرِمَ قَدَمَاهُ، فَقِيلَ لَهُ: يَا رَسُولَ اللَّهِ، أَلَيْسَ قَدْ غَفَرَ اللَّهُ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ؟ قَالَ: «أَفَلَا أَكُونُ عَبْدًا شَكُورًا».

Wa-ʾammā al-khaṣlatu al-thāniyatu: fa-shukru al-niʿami, liyarḍā bi-dhālika al-munʿimu, wa-lā yuzīlahā ʿanka, wa-min dhālika mā rawā Misʿarun, wa-Sufyānu bnu ʿUyaynata ʿan Ziyādi bni ʿUlāthata, ʿani al-Mughīrati bni Shuʿbata, ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama kāna yaqūmu ḥattā tarima qadamāhu, fa-qīla lahu: yā rasūla Allāhi, ʾalaysa qad ghafara Allāhu laka mā taqaddama min dhanbika wa-mā taʾakhkhara? qāla: «ʾafalā ʾakūnu ʿabdan shakūran».

The second purpose is gratitude for blessings, so that the Giver is pleased and does not remove them from you. Misʿar and Sufyān ibn ʿUyayna related from Ziyād ibn ʿUlātha, from al-Mughīra ibn Shuʿba, that the Prophet, may God bless him and grant him peace, used to stand in prayer until his feet swelled. He was asked, ‘Messenger of God, has God not forgiven your past and future sins?’ He replied: ‘Should I not be a grateful servant?’

Source page 74

وَكَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ إِذَا جَاءَهُ شَيْءٌ يُعْجِبُهُ يَقُولُ: «الْحَمْدُ لِلَّهِ الَّذِي بِنِعْمَتِهِ تَتِمُّ الصَّالِحَاتُ».

Wa-kāna ʿAliyyu bnu ʾAbī Ṭālibin ʾidhā jāʾahu shayʾun yuʿjibuhu yaqūlu: «al-ḥamdu li-llāhi alladhī biniʿmatihi tatimmu al-ṣāliḥātu».

When something pleasing came to ʿAlī ibn Abī Ṭālib, he would say: ‘Praise be to God, through whose favor good things are completed.’

Source page 75

أَمَّا الْخَصْلَةُ الثَّالِثَةُ: فَتَجْرِيدُ الْقُلُوبِ، وَحَيَاتُهَا وَعِمَارَتُهَا، لِيَرْجِعَ ذَلِكَ إِلَى قُلُوبِهِمْ، لِقَوْلِهِ عَزَّ وَجَلَّ: وَالَّذِينَ اهْتَدَوْا زَادَهُمْ هُدًى وَآتَاهُمْ تَقْوَاهُمْ [مُحَمَّدٍ: 17].

ʾammā al-khaṣlatu al-thālithatu: fa-tajrīdu al-qulūbi, wa-ḥayātuhā wa-ʿimāratuhā, liyarjiʿa dhālika ʾilā qulūbihim, liqawlihi ʿazza wa-jalla: wa-alladhīna ihtadaw zādahum hudan wa-ʾātāhum taqwāhum [Muḥammadin: 17].

The third purpose is to free hearts of distractions, give them life, and cultivate them, so that the benefit returns to their hearts, in keeping with the words of Him, mighty and exalted: ‘Those who follow guidance, He increases in guidance and grants them their reverence’ [Qurʾān, Muḥammad 47:17].

وَمِنْ ذَلِكَ الْحَدِيثُ الْقُدُسِيُّ قَوْلُهُ تَعَالَى: مَا تَعَبَّدَ لِي عَبْدٌ بِمِثْلِ أَدَاءِ مَا افْتَرَضْتُهُ عَلَيْهِ، وَلَا يَزَالُ عَبْدِي يَتَقَرَّبُ إِلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ، فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِي يُبْصِرُ، وَلِسَانَهُ الَّذِي يَنْطِقُ بِهِ، وَعَقْلَهُ الَّذِي يَعْقِلُ بِهِ.

Wa-min dhālika al-ḥadīthu al-qudusiyyu qawluhu taʿālā: mā taʿabbada lī ʿabdun bimithli ʾadāʾi mā iftaraḍtuhu ʿalayhi, wa-lā yazālu ʿabdī yataqarrabu ʾilayya bi-al-nawāfili ḥattā ʾuḥibbahu, fa-ʾidhā ʾaḥbabtuhu kuntu samʿahu alladhī yasmaʿu bihi, wa-baṣarahu alladhī yubṣiru, wa-lisānahu alladhī yanṭiqu bihi, wa-ʿaqlahu alladhī yaʿqilu bihi.

An example is the sacred report in which He, exalted is He, says: ‘No servant worships Me with anything like fulfilling what I have made obligatory upon him. My servant continues drawing near to Me through voluntary deeds until I love him. When I love him, I become his hearing with which he hears, his sight with which he sees, his tongue with which he speaks, and his intellect with which he understands.’

وَإِنَّمَا مَعْنَى ذَلِكَ: أَنَّهُ يُقَوِّمُ لَهُ عَقْلَهُ وَجَوَارِحَهُ لِطَاعَتِهِ، لَا أَنَّ اللَّهَ يَسْكُنُ فِي الْعُقُولِ وَالْجَوَارِحِ، تَعَالَى اللَّهُ عَنْ ذَلِكَ.

Wa-ʾinnamā maʿnā dhālika: ʾannahu yuqawwimu lahu ʿaqlahu wa-jawāriḥahu liṭāʿatihi, lā ʾanna Allāha yaskunu fī al-ʿuqūli wa-al-jawāriḥi, taʿālā Allāhu ʿan dhālika.

This means only that He sets the servant’s intellect and limbs right for obedience to Him. It does not mean that God inhabits intellects and limbs. Exalted is God above that.

وَقَالَ: إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا وَالَّذِينَ هُمْ مُحْسِنُونَ [النَّحْلِ: 128].

Wa-qāla: ʾinna Allāha maʿa alladhīna ittaqaw wa-alladhīna hum muḥsinūna [al-Naḥli: 128].

He said: ‘God is with those who are reverent and those who do good’ [Qurʾān, al-Naḥl 16:128].

وَقَالَ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ: «الذِّكْرُ يُثَبِّتُ الْإِيمَانَ فِي الْقَلْبِ». وَقَالَ الْحَسَنُ: «إِنَّ الْعَبْدَ لَيَعْمَلُ الْحَسَنَةَ فَتَكُونُ لَهُ نُورًا فِي قَلْبِهِ».

Wa-qāla ʿAbdu Allāhi bnu al-Mubāraki: «al-dhikru yuthabbitu al-ʾīmāna fī al-qalbi». wa-qāla al-Ḥasanu: «ʾinna al-ʿabda layaʿmalu al-ḥasanata fa-takūnu lahu nūran fī qalbihi».

ʿAbd Allāh ibn al-Mubārak said: ‘Remembrance makes faith firm in the heart.’ Al-Ḥasan said: ‘A servant performs a good deed, and it becomes a light in his heart.’

وَرُوِيَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ كَانَ دَائِمَ التَّفَكُّرِ، مُتَوَاصِلَ الْأَحْزَانِ، وَذَلِكَ هُوَ عِمَارَةُ الْقَلْبِ بِذِكْرِ اللَّهِ.

Wa-ruwiya ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾannahu kāna dāʾima al-tafakkuri, mutawāṣila al-ʾaḥzāni, wa-dhālika huwa ʿimāratu al-qalbi bidhikri Allāhi.

It is related that the Prophet, may God bless him and grant him peace, was constantly reflective and continually sorrowful. This is the cultivation of the heart through remembrance of God.

وَقِيلَ: يَا رَسُولَ اللَّهِ، مَنْ أَكْيَسُ الْمُؤْمِنِينَ كَيْسًا؟ قَالَ: «أَكْثَرُهُمْ لِلْمَوْتِ ذِكْرًا».

Wa-qīla: yā rasūla Allāhi, man ʾakyasu al-muʾminīna kaysan? qāla: «ʾaktharuhum li-al-mawti dhikran».

He was asked: ‘Messenger of God, which believers are wisest?’ He replied: ‘Those who remember death most.’

وَأُثْنِيَ عَلَى رَجُلٍ، فَقَالَ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ: «كَيْفَ ذِكْرُهُ لِلْمَوْتِ؟» قَالُوا: مَا هُوَ كَثِيرٌ لِذِكْرِ الْمَوْتِ، فَقَالَ عَلَيْهِ السَّلَامُ: «لَيْسَ صَاحِبُكُمْ حَيْثُ تَذْهَبُونَ».

Wa-ʾuthniya ʿalā rajulin, fa-qāla ʿalayhi al-ṣalātu wa-al-salāmu: «kayfa dhikruhu li-al-mawti?» qālū: mā huwa kathīrun lidhikri al-mawti, fa-qāla ʿalayhi al-salāmu: «laysa ṣāḥibukum ḥaythu tadh-habūna».

A man was praised, and he, blessings and peace be upon him, said: ‘How much does he remember death?’ They replied, ‘He does not remember death much.’ He, peace be upon him, said: ‘Your companion is not where you suppose him to be.’

وَقَالَ عَلَيْهِ السَّلَامُ: «مَنِ اسْتَحْيَا مِنَ اللَّهِ حَقَّ الْحَيَاءِ، لَمْ يَنْسَ الْمَقَابِرَ وَالْبِلَى».

Wa-qāla ʿalayhi al-salāmu: «mani istaḥyā mina Allāhi ḥaqqa al-ḥayāʾi, lam yansa al-maqābira wa-al-bilā».

He, peace be upon him, said: ‘Whoever feels true shame before God does not forget the graves and decay.’

وَرُوِيَ عَنِ الرَّبِيعِ بْنِ أَبِي رَاشِدٍ، أَنَّهُ قِيلَ لَهُ: لِمَ لَا تُجَالِسُ أَصْحَابَكَ؟ فَقَالَ: «إِذَا فَارَقَ ذِكْرُ الْمَوْتِ قَلْبِي سَاعَةً، فَسَدَ عَلَى قَلْبِي».

Wa-ruwiya ʿani al-Rabīʿi bni ʾAbī Rāshidin, ʾannahu qīla lahu: lima lā tujālisu ʾaṣḥābaka? fa-qāla: «ʾidhā fāraqa dhikru al-mawti qalbī sāʿatan, fasada ʿalā qalbī».

It is related that al-Rabīʿ ibn Abī Rāshid was asked, ‘Why do you not sit with your companions?’ He replied: ‘If remembrance of death leaves my heart for an hour, my heart becomes corrupted.’

Source page 76

وَقَالَ الْحَسَنُ: «إِنَّ الرَّجُلَ لَيَجْلِسُ الْمَجْلِسَ فَيَتَغَيَّرُ عَلَيْهِ قَلْبُهُ، وَيَأْكُلُ الْأَكْلَةَ فَيَتَغَيَّرُ عَلَيْهِ قَلْبُهُ».

Wa-qāla al-Ḥasanu: «ʾinna al-rajula layajlisu al-majlisa fa-yataghayyaru ʿalayhi qalbuhu, wa-yaʾkulu al-ʾaklata fa-yataghayyaru ʿalayhi qalbuhu».

Al-Ḥasan said: ‘A man sits in a gathering and his heart changes against him; he eats a meal and his heart changes against him.’

أَلَا تَرَاهُ يَدُلُّ عَلَى تَرْكِ مَا يُغَيِّرُ الْقَلْبَ؟

ʾalā tarāhu yadullu ʿalā tarki mā yughayyiru al-qalba?

Do you not see that he points toward abandoning what changes the heart?

وَقَالَ أَبُو حَازِمٍ: «لِقَاءُ الْإِخْوَانِ يُلَقِّحُ الْقُلُوبَ».

Wa-qāla ʾAbū Ḥāzimin: «liqāʾu al-ʾikhwāni yulaqqiḥu al-qulūba».

Abū Ḥāzim said: ‘Meeting one’s brothers makes hearts fruitful.’

وَفِي الْحَدِيثِ: «إِنَّ اللَّهَ يُحْيِي بِالْحِكْمَةِ الْقُلُوبَ، كَمَا يُحْيِي الْأَرْضَ بِوَابِلِ السَّمَاءِ».

Wa-fī al-ḥadīthi: «ʾinna Allāha yuḥyī bi-al-ḥikmati al-qulūba, kamā yuḥyī al-ʾarḍa biwābili al-samāʾi».

A report says: ‘God brings hearts to life through wisdom, just as He brings the earth to life through rain pouring from the sky.’

الْخَصْلَةُ الرَّابِعَةُ: جَزَعٌ مِنْ خُسْرَانِ الْعُمُرِ أَنْ تَمْضِيَ مِنْهُ سَاعَةٌ بِغَيْرِ طَاعَةٍ، وَكَذَلِكَ يُرْوَى فِي تَفْسِيرِ قَوْلِهِ عَزَّ وَجَلَّ: وَلَا تَنْسَ نَصِيبَكَ مِنَ الدُّنْيَا [الْقَصَصِ: 77]. قَالَ: لَا تَدَعْ أَيَّامَ عُمْرِكَ دُونَ أَنْ تَعْمَلَ فِيهَا لِنَفْسِكَ.

Al-khaṣlatu al-rābiʿatu: jazaʿun min khusrāni al-ʿumuri ʾan tamḍiya minhu sāʿatun bighayri ṭāʿatin, wa-ka-dhālika yurwā fī tafsīri qawlihi ʿazza wa-jalla: wa-lā tansa naṣībaka mina al-dunyā [al-Qaṣaṣi: 77]. qāla: lā tadaʿ ʾayyāma ʿumrika dūna ʾan taʿmala fīhā linafsika.

The fourth purpose is distress at wasting one’s lifetime by allowing an hour of it to pass without obedience. Thus it is related in explanation of the words of Him, mighty and exalted, ‘Do not forget your share of this world’ [Qurʾān, al-Qaṣaṣ 28:77]: ‘Do not leave the days of your life without working in them for yourself.’

وَكَذَلِكَ جَاءَ فِي الْحَدِيثِ: «إِنَّ الْعَبْدَ تُعْرَضُ لَهُ السَّاعَاتُ يَوْمَ الْقِيَامَةِ، كُلَّمَا مَرَّتْ سَاعَةٌ لَمْ يَذْكُرِ اللَّهَ فِيهَا كَانَتْ عَلَيْهِ حَسْرَةً».

Wa-ka-dhālika jāʾa fī al-ḥadīthi: «ʾinna al-ʿabda tuʿraḍu lahu al-sāʿātu yawma al-qiyāmati, kullamā marrat sāʿatun lam yadhkuri Allāha fīhā kānat ʿalayhi ḥasratan».

A report likewise says: ‘The hours are presented to the servant on the Day of Resurrection. Every hour in which he did not remember God brings him regret.’

وَرُوِيَ عَنِ الْحَسَنِ أَنَّهُ قَالَ: «أَدْرَكْتُ أَقْوَامًا كَانُوا عَلَى سَاعَاتِهِمْ أَشَحَّ مِنْكُمْ عَلَى دَنَانِيرِكُمْ وَدَرَاهِمِكُمْ».

Wa-ruwiya ʿani al-Ḥasani ʾannahu qāla: «ʾadraktu ʾaqwāman kānū ʿalā sāʿātihim ʾashaḥḥa minkum ʿalā danānīrikum wa-darāhimikum».

It is related that al-Ḥasan said: ‘I knew people who guarded their hours more jealously than you guard your dinars and dirhams.’

وَرُوِيَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «مَا قَعَدَ قَوْمٌ عَلَى ذِكْرِ اللَّهِ عَزَّ وَجَلَّ إِلَّا حَفَّتْ بِهِمُ الْمَلَائِكَةُ، وَنَزَلَتْ عَلَيْهِمُ السَّكِينَةُ».

Wa-ruwiya ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾannahu qāla: «mā qaʿada qawmun ʿalā dhikri Allāhi ʿazza wa-jalla ʾillā ḥaffat bihimu al-malāʾikatu, wa-nazalat ʿalayhimu al-sakīnatu».

It is related that the Prophet, may God bless him and grant him peace, said: ‘No people sit in remembrance of God, mighty and exalted, without the angels surrounding them and tranquility descending upon them.’

وَرُوِيَ عَنْ أَبِي هُرَيْرَةَ، عَنْهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «يَقُولُ اللَّهُ تَعَالَى: يَا ابْنَ آدَمَ، إِنْ ذَكَرْتَنِي خَالِيًا ذَكَرْتُكَ خَالِيًا، وَإِنْ ذَكَرْتَنِي فِي مَلَأٍ ذَكَرْتُكَ فِي مَلَأٍ خَيْرٍ مِنْهُمْ، وَإِنْ تَقَرَّبْتَ إِلَيَّ شِبْرًا تَقَرَّبْتُ إِلَيْكَ ذِرَاعًا، وَإِنْ أَتَيْتَنِي تَسْعَى أَتَيْتُكَ هَرْوَلَةً».

Wa-ruwiya ʿan ʾAbī Hurayrata, ʿanhu ṣallā Allāhu ʿalayhi wa-sallama ʾannahu qāla: «yaqūlu Allāhu taʿālā: yā ibna ʾĀdama, ʾin dhakartanī khāliyan dhakartuka khāliyan, wa-ʾin dhakartanī fī malaʾin dhakartuka fī malaʾin khayrin minhum, wa-ʾin taqarrabta ʾilayya shibran taqarrabtu ʾilayka dhirāʿan, wa-ʾin ʾataytanī tasʿā ʾataytuka harwalatan».

Abū Hurayra related from him, may God bless him and grant him peace, that he said: ‘God Most High says: Child of Adam, if you remember Me alone, I remember you alone. If you remember Me in an assembly, I remember you in an assembly better than they. If you draw near to Me a handspan, I draw near to you an arm’s length. If you come toward Me hastening, I come toward you at a run.’

وَإِنَّمَا ذَلِكَ بِالْعَطَايَا وَالتَّوْفِيقِ وَالْمَعُونَةِ، لِأَنَّ اللَّهَ تَعَالَى لَا يَنْزِلُ لِأَحَدٍ أَطَاعَهُ أَوْ عَصَاهُ.

Wa-ʾinnamā dhālika bi-al-ʿaṭāyā wa-al-tawfīqi wa-al-maʿūnati, li-ʾanna Allāha taʿālā lā yanzilu li-ʾaḥadin ʾaṭāʿahu ʾaw ʿaṣāhu.

This occurs only through gifts, the granting of success, and help, for God Most High does not descend for anyone who obeys or disobeys Him.

الْخَصْلَةُ الْخَامِسَةُ: وَهِيَ أَعْظَمُ الْخِصَالِ، وَهِيَ الَّتِي تَهِيجُ مِنْ قُلُوبِ أَهْلِ الِاشْتِغَالِ بِاللَّهِ تَعَالَى الْمَحَبَّةَ لَهُ، وَهِيَ الْكَرَاهِيَةُ وَالْجَزَعُ مِنْ مَدْخَلِ طَرْفَةِ عَيْنٍ بَيْنَهُمْ وَبَيْنَ رَبِّهِمْ بِالْغَفْلَةِ حِيَالَهُ، وَاشْتِغَالًا بِذِكْرِهِ،

Al-khaṣlatu al-khāmisatu: wa-hiya ʾaʿẓamu al-khiṣāli, wa-hiya allatī tahīju min qulūbi ʾahli al-ishtighāli bi-Allāhi taʿālā al-maḥabbata lahu, wa-hiya al-karāhiyatu wa-al-jazaʿu min madkhali ṭarfati ʿaynin baynahum wa-bayna rabbihim bi-al-ghaflati ḥiyālahu, wa-ishtighālan bidhikrihi,

The fifth purpose is the greatest: it stirs love for God Most High from the hearts of those occupied with Him. It is their aversion and distress at even a blink of heedlessness coming between themselves and their Lord, together with absorption in His remembrance.

وَكَذَلِكَ كُلُّ مُحِبٍّ لِمَحْبُوبٍ، يَجْزَعُ مِنْ كُلِّ حَائِلٍ يَحُولُ بَيْنَهُ وَبَيْنَ الْأَسْبَابِ الْمُشْغِلَةِ، كَرَاهَةَ أَنْ تَحُلَّ فِي قُلُوبِهِمُ الْغَفْلَةُ عَنْ رَبِّهِمْ.

Wa-ka-dhālika kullu muḥibbin limaḥbūbin, yajzaʿu min kulli ḥāʾilin yaḥūlu baynahu wa-bayna al-ʾasbābi al-mushghilati, karāhata ʾan taḥulla fī qulūbihimu al-ghaflatu ʿan rabbihim.

Every lover similarly grieves at any barrier between himself and the things that occupy him [with his beloved], abhorring the prospect of heedlessness of their Lord settling in their hearts.

Source page 77

وَمِنْ ذَلِكَ مَا رُوِيَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّ «أَبَا جَهْمٍ» أَهْدَى إِلَيْهِ ثَوْبًا مُعَلَّمًا، وَأَخَذَ مِنَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كِسَاءً أَنْبِجَانِيًّا، فَلَمَّا صَلَّى فِيهِ وَانْصَرَفَ، نَزَعَهُ وَقَالَ: «شَغَلَ هَذَا قَلْبِي، اذْهَبُوا بِي إِلَى أَبِي جَهْمٍ، وَائْتُونِي بِأَنْبِجَانِيَّتِهِ».

Wa-min dhālika mā ruwiya ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾanna «ʾAbā Jahmin» ʾahdā ʾilayhi thawban muʿallaman, wa-ʾakhadha mina al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama kisāʾan ʾanbijāniyyan, fa-lammā ṣallā fīhi wa-inṣarafa, nazaʿahu wa-qāla: «shaghala hādhā qalbī, idh-habū bī ʾilā ʾAbī Jahmin, wa-iʾtūnī bi-ʾanbijāniyyatihi».

One example is the report that Abū Jahm gave the Prophet, may God bless him and grant him peace, a patterned garment and took a plain woolen cloak from the Prophet, may God bless him and grant him peace. After praying in the garment, he took it off and said: ‘This distracted my heart. Take me to Abū Jahm and bring me his plain cloak.’

وَسَتَرَتْ عَائِشَةُ رَضِيَ اللَّهُ عَنْهَا بَابَهَا بِسِتْرٍ فَقَالَ: «يَا عَائِشَةُ، انْزِعِيهِ فَإِنِّي إِذَا رَأَيْتُهُ ذَكَرْتُ الدُّنْيَا».

Wa-satarat ʿĀʾishatu raḍiya Allāhu ʿanhā bābahā bisitrin fa-qāla: «yā ʿĀʾishatu, inziʿīhi fa-ʾinnī ʾidhā raʾaytuhu dhakartu al-dunyā».

ʿĀʾisha, may God be pleased with her, covered her doorway with a curtain. He said: ‘ʿĀʾisha, remove it, for when I see it, I remember the world.’

وَلَبِسَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَاتَمًا ثُمَّ صَعِدَ عَلَى الْمِنْبَرِ، فَرَمَاهُ وَقَالَ: «نَظْرَةٌ إِلَيْهِ وَنَظْرَةٌ إِلَيْكُمْ، إِنَّهُ شَغَلَ قَلْبِي عَنْكُمْ».

Wa-labisa ṣallā Allāhu ʿalayhi wa-sallama khātaman thumma ṣaʿida ʿalā al-minbari, fa-ramāhu wa-qāla: «naẓratun ʾilayhi wa-naẓratun ʾilaykum, ʾinnahu shaghala qalbī ʿankum».

He, may God bless him and grant him peace, put on a ring, then ascended the pulpit, cast it aside, and said: ‘A glance at it and a glance at you! It distracted my heart from you.’

وَشَرَّكَ نَعْلَهُ بِشِرَاكٍ جَدِيدٍ فَقَالَ: «انْزِعُوهُ وَائْتُونِي بِالْأَوَّلِ فَإِنَّهُ شَغَلَ قَلْبِي».

Wa-sharraka naʿlahu bishirākin jadīdin fa-qāla: «inziʿūhu wa-iʾtūnī bi-al-ʾawwali fa-ʾinnahu shaghala qalbī».

He fitted his sandal with a new strap and said: ‘Remove it and bring me the old one, for it distracted my heart.’

وَأَمَّا الْخَصْلَةُ السَّادِسَةُ فَلِخِفَّةِ الْحِسَابِ، وَقِلَّةِ الْحَبْسِ، وَلِقُرْبِهِ مِنَ اللَّهِ تَعَالَى فِي الْآخِرَةِ فِي الِارْتِفَاعِ فِي الدَّرَجَاتِ، لِأَنَّهُمْ إِنَّمَا يَدْخُلُونَ الْجَنَّةَ بَعْدَ الرَّحْمَةِ بِالتَّقْوَى، وَيَعْلُونَ فِي دَرَجَاتِهِمْ بِالْقُرْبَةِ إِلَى اللَّهِ تَعَالَى بِالْأَعْمَالِ الصَّالِحَةِ، أَلَا تَرَاهُ يَقُولُ تَبَارَكَ وَتَعَالَى: فَاسْتَبِقُوا الْخَيْرَاتِ إِلَيْهِ مَرْجِعُكُمْ جَمِيعًا [الْمَائِدَةِ: 48].

Wa-ʾammā al-khaṣlatu al-sādisatu fa-likhiffati al-ḥisābi, wa-qillati al-ḥabsi, wa-liqurbihi mina Allāhi taʿālā fī al-ʾākhirati fī al-irtifāʿi fī al-darajāti, li-ʾannahum ʾinnamā yadkhulūna al-jannata baʿda al-raḥmati bi-al-taqwā, wa-yaʿlūna fī darajātihim bi-al-qurbati ʾilā Allāhi taʿālā bi-al-ʾaʿmāli al-ṣāliḥati, ʾalā tarāhu yaqūlu tabāraka wa-taʿālā: fa-istabiqū al-khayrāti ʾilayhi marjiʿukum jamīʿan [al-Māʾidati: 48].

The sixth purpose is a lighter reckoning, a shorter detention, and nearness to God Most High in the next world through rising in degree. After receiving mercy, people enter Paradise through reverence, and rise in its degrees by drawing near to God Most High through righteous deeds. Do you not see that He, blessed and exalted, says: ‘Race toward good deeds; to Him you will all return’ [Qurʾān, al-Māʾida 5:48; the source reads “to Him” here, where the verse has “to God”].

وَقَالَ: فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ [فَاطِرٍ: 32].

Wa-qāla: fa-minhum ẓālimun linafsihi wa-minhum muqtaṣidun wa-minhum sābiqun bi-al-khayrāti [Fāṭirin: 32].

He said: ‘Among them are those who wrong themselves, those who take a middle course, and those who outstrip others in good deeds’ [Qurʾān, Fāṭir 35:32].

وَقَالَ: السَّابِقُونَ السَّابِقُونَ أُولَٰئِكَ الْمُقَرَّبُونَ [الْوَاقِعَةِ: 10].

Wa-qāla: al-sābiqūna al-sābiqūna ʾulāʾika al-muqarrabūna [al-Wāqiʿati: 10].

He said: ‘The foremost, the foremost: those are the ones brought near’ [Qurʾān, al-Wāqiʿa 56:10; the quotation continues into verse 11 and omits the verse’s opening “And”].

وَقَالَ: وَمَنْ تَطَوَّعَ خَيْرًا فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ [الْبَقَرَةِ: 158].

Wa-qāla: wa-man taṭawwaʿa khayran fa-ʾinna Allāha shākirun ʿalīmun [al-Baqarati: 158].

He said: ‘Whoever voluntarily does good, God is appreciative and knowing’ [Qurʾān, al-Baqara 2:158].

وَرُوِيَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «أَتَانِي جِبْرِيلُ، فَعَرَضَ عَلَيَّ خَزَائِنَ الْأَرْضِ، فَقَالَ: يَا مُحَمَّدُ، هَذِهِ مَفَاتِيحُ خَزَائِنِ الْأَرْضِ فَخُذْهَا، وَلَا تَنْقُصُ مِمَّا لَكَ عِنْدَ اللَّهِ شَيْئًا، فَقُلْتُ: اجْمَعُوهَا لِي جَمِيعًا فِي الْآخِرَةِ».

Wa-ruwiya ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾannahu qāla: «ʾatānī Jibrīlu, fa-ʿaraḍa ʿalayya khazāʾina al-ʾarḍi, fa-qāla: yā Muḥammadu, hādhihi mafātīḥu khazāʾini al-ʾarḍi fa-khudh-hā, wa-lā tanquṣu mimmā laka ʿinda Allāhi shayʾan, fa-qultu: ijmaʿūhā lī jamīʿan fī al-ʾākhirati».

It is related that the Prophet, may God bless him and grant him peace, said: ‘Gabriel came to me and offered me the treasuries of the earth. He said, “Muḥammad, these are the keys to the earth’s treasuries. Take them; they will diminish nothing of what you have with God.” I replied, “Gather them all for me in the hereafter.”’

فَنَزَلَتْ: تَبَارَكَ الَّذِي إِنْ شَاءَ جَعَلَ لَكَ خَيْرًا مِنْ ذَلِكَ جَنَّاتٍ وَيَجْعَلْ لَكَ قُصُورًا [الْفُرْقَانِ: 10].

Fa-nazalat: tabāraka alladhī ʾin shāʾa jaʿala laka khayran min dhālika jannātin wa-yajʿal laka quṣūran [al-Furqāni: 10].

Then this was revealed: ‘Blessed is He who, if He wills, can give you better than that: gardens, and make palaces for you’ [Qurʾān, al-Furqān 25:10; the source abbreviates the verse between “gardens” and “and make”].

Source page 78

وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِبِلَالٍ: «يَا بِلَالُ، مَا لِي لَا أَرَى مَوْضِعًا مِنَ الْجَنَّةِ إِلَّا سَمِعْتُ حِسَّكَ فِيهِ؟» فَقَالَ: «يَا رَسُولَ اللَّهِ، إِنِّي مَا أَحْدَثْتُ إِلَّا تَوَضَّأْتُ، وَلَا تَوَضَّأْتُ إِلَّا صَلَّيْتُ رَكْعَتَيْنِ».

Wa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama li-Bilālin: «yā Bilālu, mā lī lā ʾarā mawḍiʿan mina al-jannati ʾillā samiʿtu ḥissaka fīhi?» fa-qāla: «yā rasūla Allāhi, ʾinnī mā ʾaḥdathtu ʾillā tawaḍḍaʾtu, wa-lā tawaḍḍaʾtu ʾillā ṣallaytu rakʿatayni».

The Prophet, may God bless him and grant him peace, said to Bilāl: ‘Bilāl, why is it that wherever I look in Paradise, I hear your footsteps there?’ He replied: ‘Messenger of God, whenever I lose ritual purity, I perform ablution, and whenever I perform ablution, I pray two units.’

وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ أَهْلَ الْجَنَّةِ يَنْظُرُونَ إِلَى عِلِّيِّينَ كَمَا تَنْظُرُونَ إِلَى الْكَوْكَبِ الدُّرِّيِّ».

Wa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «ʾinna ʾahla al-jannati yanẓurūna ʾilā ʿIlliyyīna kamā tanẓurūna ʾilā al-kawkabi al-durriyyi».

The Prophet, may God bless him and grant him peace, said: ‘The people of Paradise look toward ʿIlliyyīn as you look toward a shining star.’

وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَذَكَرَ الْمُتَحَابِّينَ فِي اللَّهِ تَعَالَى، فَقَالَ: «هُمْ قَوْمٌ لَيْسُوا بِأَنْبِيَاءَ وَلَا شُهَدَاءَ، يَغْبِطُهُمُ الْأَنْبِيَاءُ وَالشُّهَدَاءُ عَلَى مَجَالِسِهِمْ، وَقُرْبِهِمْ مِنَ اللَّهِ تَعَالَى».

Wa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama wa-dhakara al-mutaḥābbīna fī Allāhi taʿālā, fa-qāla: «hum qawmun laysū bi-ʾanbiyāʾa wa-lā shuhadāʾa, yaghbiṭuhumu al-ʾanbiyāʾu wa-al-shuhadāʾu ʿalā majālisihim, wa-qurbihim mina Allāhi taʿālā».

The Prophet, may God bless him and grant him peace, mentioned those who love one another for God Most High, saying: ‘They are people who are neither prophets nor martyrs, yet prophets and martyrs admire the stations they occupy and their nearness to God Most High.’

فَحَبَا رَجُلٌ مِنْ أَقْصَى الْقَوْمِ، وَقَالَ: «يَا رَسُولَ اللَّهِ، أَيُّ النَّاسِ مِنَ النَّاسِ لَيْسُوا بِأَنْبِيَاءَ وَلَا شُهَدَاءَ يَغْبِطُهُمُ الْأَنْبِيَاءُ وَالشُّهَدَاءُ عَلَى مَجَالِسِهِمْ وَقُرْبِهِمْ مِنَ اللَّهِ تَعَالَى».

Fa-ḥabā rajulun min ʾaqṣā al-qawmi, wa-qāla: «yā rasūla Allāhi, ʾayyu al-nāsi mina al-nāsi laysū bi-ʾanbiyāʾa wa-lā shuhadāʾa yaghbiṭuhumu al-ʾanbiyāʾu wa-al-shuhadāʾu ʿalā majālisihim wa-qurbihim mina Allāhi taʿālā».

A man moved forward on his hands and knees from the far end of the gathering and asked: ‘Messenger of God, which people are these, neither prophets nor martyrs, whom prophets and martyrs admire for their stations and nearness to God Most High?’

فَسُرَّ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِسُؤَالِ الرَّجُلِ وَقَالَ: «هُمْ نَاسٌ مِنْ أَفْنَاءِ النَّاسِ، لَمْ تَصِلْ بَيْنَهُمْ أَرْحَامٌ مُتَقَارِبَةٌ، يَتَحَابُّونَ فِي اللَّهِ، وَيَتَجَالَسُونَ فِي اللَّهِ، وَيَتَزَاوَرُونَ فِي اللَّهِ،

Fa-surra al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama bisuʾāli al-rajuli wa-qāla: «hum nāsun min ʾafnāʾi al-nāsi, lam taṣil baynahum ʾarḥāmun mutaqāribatun, yataḥābbūna fī Allāhi, wa-yatajālasūna fī Allāhi, wa-yatazāwarūna fī Allāhi,

The Prophet, may God bless him and grant him peace, was pleased by the man’s question and said: ‘They are people from different groups, not joined by close kinship. They love one another for God, sit together for God, and visit one another for God.

فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ، جَعَلَ اللَّهُ وُجُوهَهُمْ نُورًا، وَثِيَابَهُمْ نُورًا، وَوَضَعَ لَهُمْ مَنَابِرَ مِنْ نُورٍ فَأُجْلِسُوا عَلَيْهَا، يَحْزَنُ النَّاسُ وَلَا يَحْزَنُونَ، وَيَخَافُ النَّاسُ وَلَا يَخَافُونَ، يَغْبِطُهُمُ الْأَنْبِيَاءُ وَالشُّهَدَاءُ عَلَى مَجَالِسِهِمْ، وَقُرْبِهِمْ مِنَ اللَّهِ تَعَالَى».

Fa-ʾidhā kāna yawmu al-qiyāmati, jaʿala Allāhu wujūhahum nūran, wa-thiyābahum nūran, wa-waḍaʿa lahum manābira min nūrin fa-ʾujlisū ʿalayhā, yaḥzanu al-nāsu wa-lā yaḥzanūna, wa-yakhāfu al-nāsu wa-lā yakhāfūna, yaghbiṭuhumu al-ʾanbiyāʾu wa-al-shuhadāʾu ʿalā majālisihim, wa-qurbihim mina Allāhi taʿālā».

On the Day of Resurrection, God makes their faces light and their clothes light, and sets out platforms of light on which they are seated. People grieve, but they do not grieve; people fear, but they do not fear. Prophets and martyrs admire their stations and their nearness to God Most High.’

فَلِهَذِهِ السِّتِّ خِصَالٍ يَطُولُ عَمَلُ الْعُمَّالِ، وَقَدْ يَعْمَلُ الْعَبْدُ بِخَصْلَةٍ مِنْهَا، وَبِخَصْلَتَيْنِ وَأَكْثَرَ، وَقَدْ يَجْمَعُهَا الْعَامِلُ الْمُرِيدُ لِلَّهِ فَيَعْمَلُ بِهَا، وَذَلِكَ الْعَامِلُ لِلَّهِ عَزَّ وَجَلَّ، الْمَشْغُولُ بِهِ.

Fa-li-hādhihi al-sitti khiṣālin yaṭūlu ʿamalu al-ʿummāli, wa-qad yaʿmalu al-ʿabdu bikhaṣlatin minhā, wa-bikhaṣlatayni wa-ʾakthara, wa-qad yajmaʿuhā al-ʿāmilu al-murīdu li-llāhi fa-yaʿmalu bihā, wa-dhālika al-ʿāmilu li-llāhi ʿazza wa-jalla, al-mashghūlu bihi.

For these six purposes, practitioners prolong their work. A servant may act for one, two, or more of them. The practitioner who intends God may bring them all together and act upon them. That is someone who works for God, mighty and exalted, occupied with Him.

وَهِيَ سِتُّ خِصَالٍ: تَكْمِيلًا لِلْفَرَائِضِ وَتَكْفِيرًا لِلسَّيِّئَاتِ، وَتَجْرِيدًا لِلْقُلُوبِ وَحَيَاةً لَهَا وَعِمَارَةً لَهَا، وَشُكْرًا لِلنِّعْمَةِ، وَرِبْحًا لِلْعُمُرِ أَنْ يُخْسَرَ مِنْهُ سَاعَةٌ فِي غَيْرِ طَاعَةٍ، وَكَرَاهَةً وَجَزَعًا أَنْ يَدْخُلَ بَيْنَ الْمُرِيدِ وَبَيْنَ رَبِّهِ غَفْلَةٌ، وَلِدَوَامِ الِاشْتِغَالِ بِهِ وَالْإِقْبَالِ عَلَيْهِ، وَلِخِفَّةِ الْحِسَابِ وَطُولِ الْحَبْسِ فِي الْمَوْقِفِ، وَلِلْقُرْبَةِ مِنَ اللَّهِ تَعَالَى، وَالِارْتِفَاعِ فِي الدَّرَجَاتِ.

Wa-hiya sittu khiṣālin: takmīlan li-al-farāʾiḍi wa-takfīran li-al-sayyiʾāti, wa-tajrīdan li-al-qulūbi wa-ḥayātan lahā wa-ʿimāratan lahā, wa-shukran li-al-niʿmati, wa-ribḥan li-al-ʿumuri ʾan yukhsara minhu sāʿatun fī ghayri ṭāʿatin, wa-karāhatan wa-jazaʿan ʾan yadkhula bayna al-murīdi wa-bayna rabbihi ghaflatun, wa-lidawāmi al-ishtighāli bihi wa-al-ʾiqbāli ʿalayhi, wa-likhiffati al-ḥisābi wa-ṭūli al-ḥabsi fī al-mawqifi, wa-li-al-qurbati mina Allāhi taʿālā, wa-al-irtifāʿi fī al-darajāti.

The six purposes are these: completing obligatory duties and expiating misdeeds; freeing hearts, giving them life, and cultivating them; gratitude for blessings; making one’s lifetime profitable lest an hour be lost without obedience; aversion and distress at heedlessness coming between the seeker and his Lord, with continual occupation with Him and turning toward Him; and a light reckoning and ‘length of detention at the standing’ [the printed wording conflicts with the earlier “shorter detention”], nearness to God Most High, and rising in degree.”

Source page 79

مِنْ أَعْمَالِ الْقُلُوبِ

Min ʾaʿmāli al-qulūbi

Some acts of the heart

قَالَ: إِنَّ اللَّهَ عَزَّ وَجَلَّ أَوْجَبَ عَلَى الْعِبَادِ حُقُوقًا فِي الْقَلْبِ دُونَ أَعْمَالِ الْجَوَارِحِ، فَجُمْلَتُهَا ثَلَاثَةٌ: أَوَّلُهَا: اعْتِقَادُ الْإِيمَانِ، وَمُجَانَبَةُ الْكُفْرِ.

Qāla: ʾinna Allāha ʿazza wa-jalla ʾawjaba ʿalā al-ʿibādi ḥuqūqan fī al-qalbi dūna ʾaʿmāli al-jawāriḥi, fa-jumlatuhā thalāthatun: ʾawwaluhā: iʿtiqādu al-ʾīmāni, wa-mujānabatu al-kufri.

He said: “God, mighty and exalted, has imposed duties on His servants within the heart, apart from the actions of the limbs. In summary, they are three. First, affirming faith and avoiding unbelief.

وَالثَّانِيَةُ: اعْتِقَادُ السُّنَّةِ، وَمُجَانَبَةُ الْبِدْعَةِ.

Wa-al-thāniyatu: iʿtiqādu al-sunnati, wa-mujānabatu al-bidʿati.

Second, adherence to the Sunna and avoidance of innovation.

وَالثَّالِثَةُ: اعْتِقَادُ الطَّاعَةِ وَمُجَانَبَةُ الْإِصْرَارِ عَلَى مَا كَرِهَ اللَّهُ عَزَّ وَجَلَّ.

Wa-al-thālithatu: iʿtiqādu al-ṭāʿati wa-mujānabatu al-ʾiṣrāri ʿalā mā kariha Allāhu ʿazza wa-jalla.

Third, commitment to obedience and avoidance of persistence in what God, mighty and exalted, dislikes.

ثُمَّ تَفْتَرِقُ هَذِهِ الْخِصَالُ الثَّلَاثُ إِلَى فُرُوعٍ لَا تُحْصَى مِنْ أَعْمَالِ الْقَلْبِ خَاصَّةً، وَمِنْ هُمُومِ الْقَلْبِ بِأَعْمَالِ الْجَوَارِحِ.

Thumma taftariqu hādhihi al-khiṣālu al-thalāthu ʾilā furūʿin lā tuḥṣā min ʾaʿmāli al-qalbi khāṣṣatan, wa-min humūmi al-qalbi bi-ʾaʿmāli al-jawāriḥi.

These three qualities branch into innumerable acts belonging specifically to the heart, and the heart’s concerns regarding the limbs’ actions.

فَمِنْ أَعْمَالِ الْقَلْبِ خَاصَّةً الَّتِي تَكُونُ عَنْ هَذِهِ الْجُمْلَةِ: اعْتِقَادُ التَّوَاضُعِ وَنَفْيُ الْكِبْرِ، وَالِاعْتِقَادُ فِي الظَّاهِرِ أَنَّهَا مِنَّةٌ مِنَ اللَّهِ تَعَالَى وَتَفَضُّلٌ، وَنَفْيُ الْعُجْبِ.

Fa-min ʾaʿmāli al-qalbi khāṣṣatan allatī takūnu ʿan hādhihi al-jumlati: iʿtiqādu al-tawāḍuʿi wa-nafyu al-kibri, wa-al-iʿtiqādu fī al-ẓāhiri ʾannahā minnatun mina Allāhi taʿālā wa-tafaḍḍulun, wa-nafyu al-ʿujbi.

Among the heart’s particular acts arising from this summary are commitment to humility and rejection of arrogance; the conviction, concerning outward things, that they are a gift and generosity from God Most High; and rejection of self-admiration.

وَاعْتِقَادُ النُّصْحِ لِلْعِبَادِ وَحُبِّ الْخَيْرِ لَهُمْ، وَاعْتِقَادُ الْكَرَاهِيَةِ لِنُزُولِ الْبَلَاءِ بِالْمُسْلِمِينَ نُصْحًا لَهُمْ، وَاتِّقَاءُ الشَّمَاتَةِ. وَاعْتِقَادُ الْخَوْفِ وَنَفْيُ الْأَمْنِ، وَاعْتِقَادُ الْحَذَرِ وَالشَّفَقَةِ وَالْوَجَلِ مِنَ الْعَمَلِ الصَّالِحِ، وَنَفْيُ الْغِرَّةِ بِاللَّهِ،

Wa-iʿtiqādu al-nuṣḥi li-al-ʿibādi wa-ḥubbi al-khayri lahum, wa-iʿtiqādu al-karāhiyati linuzūli al-balāʾi bi-al-muslimīna nuṣḥan lahum, wa-ittiqāʾu al-shamātati. wa-iʿtiqādu al-khawfi wa-nafyu al-ʾamni, wa-iʿtiqādu al-ḥadhari wa-al-shafaqati wa-al-wajali mina al-ʿamali al-ṣāliḥi, wa-nafyu al-ghirrati bi-Allāhi,

They include sincere goodwill toward God’s servants and love of good for them; abhorring affliction falling upon Muslims out of concern for them, and avoiding malicious delight; embracing fear and rejecting false security; remaining vigilant, apprehensive, and fearful about one’s righteous work; and rejecting delusion about God.

وَاعْتِقَادُ السَّلَامَةِ لِلْعِبَادِ، وَنَفْيُ الْحِقْدِ وَتَمَنِّي الْبَلَاءِ. وَاعْتِقَادُ الصَّبْرِ وَنَفْيُ الْجَزَعِ. وَاعْتِقَادُ الرِّضَى وَنَفْيُ السَّخَطِ. وَاعْتِقَادُ الْيَأْسِ مِمَّا فِي أَيْدِي النَّاسِ يَقِينًا بِالْمَقْدُورِ وَنَفْيُ الطَّمَعِ.

Wa-iʿtiqādu al-salāmati li-al-ʿibādi, wa-nafyu al-ḥiqdi wa-tamannī al-balāʾi. wa-iʿtiqādu al-ṣabri wa-nafyu al-jazaʿi. wa-iʿtiqādu al-riḍā wa-nafyu al-sakhaṭi. wa-iʿtiqādu al-yaʾsi mimmā fī ʾaydī al-nāsi yaqīnan bi-al-maqdūri wa-nafyu al-ṭamaʿi.

They include harboring peaceful intentions toward people, rejecting rancor and wishes for their affliction; embracing patience and rejecting anguish; embracing contentment and rejecting resentment; and giving up expectation of what people possess, with certainty in what has been decreed, while rejecting covetousness.

وَاعْتِقَادُ الثِّقَةِ بِاللَّهِ وَالتَّوَكُّلِ عَلَيْهِ يَقِينًا لِأَنَّهُ الْمَالِكُ لَا مَالِكَ غَيْرُهُ، وَلَا مُقَدِّمَ لِمَا أَخَّرَ، وَلَا مُؤَخِّرَ لِمَا قَدَّمَ، وَلَا زَائِدَ لِمَا قَلَّلَ، وَلَا مُقَلِّلَ لِمَا كَثَّرَ، وَأَنَّهُ أَنْظَرُ لِلْعَبْدِ مِنْ نَفْسِهِ، وَأَعْلَمُ بِمَصَالِحِهِ،

Wa-iʿtiqādu al-thiqati bi-Allāhi wa-al-tawakkuli ʿalayhi yaqīnan li-ʾannahu al-māliku lā mālika ghayruhu, wa-lā muqaddima limā ʾakhkhara, wa-lā muʾakhkhira limā qaddama, wa-lā zāʾida limā qallala, wa-lā muqallila limā kaththara, wa-ʾannahu ʾanẓaru li-al-ʿabdi min nafsihi, wa-ʾaʿlamu bimaṣāliḥihi,

They include embracing confidence in God and reliance upon Him with certainty: He is the Master, with no other master; no one can advance what He delays, delay what He advances, increase what He reduces, or reduce what He increases. He is more attentive to the servant than the servant is to himself, and knows his interests better.

وَاعْتِقَادُ الزُّهْدِ وَنَفْيُ الرَّغْبَةِ، وَاعْتِقَادُ الْيَقِينِ وَنَفْيُ الْخَوْفِ وَالرَّجَاءِ مِنَ الْمَخْلُوقِينَ. وَاعْتِقَادُ الْإِخْلَاصِ وَنَفْيُ الرِّيَاءِ. وَكَظْمُ الْغَيْظِ إِنِ اسْتَعْمَلَهُ فِيمَا كَرِهَ اللَّهُ بِقَلْبِهِ دُونَ جَوَارِحِهِ.

Wa-iʿtiqādu al-zuhdi wa-nafyu al-raghbati, wa-iʿtiqādu al-yaqīni wa-nafyu al-khawfi wa-al-rajāʾi mina al-makhlūqīna. wa-iʿtiqādu al-ʾikhlāṣi wa-nafyu al-riyāʾi. wa-kaẓmu al-ghayẓi ʾini istaʿmalahu fīmā kariha Allāhu biqalbihi dūna jawāriḥihi.

They include embracing renunciation and rejecting desire; embracing certainty and rejecting fear of creatures and hope in them; embracing sincerity and rejecting display; and restraining anger ‘if he employs it in what God dislikes, within his heart rather than his limbs’ [the clause’s relation to restraint is uncertain in the printed text].”

وَقَالَ: مَنِ اغْتَاظَ فَلَمْ يَسْتَعْمِلْ غَيْظَهُ لِسِتِّ خِلَالٍ لَمْ يُكَافِئْ بِمَعْصِيَةٍ: بِشَتْمٍ، وَلَا ضَرْبٍ، وَلَا تَصَارُمٍ فَوْقَ ثَلَاثٍ، وَلَمْ يَتَمَنَّ بِقَلْبِهِ لِمَنِ اغْتَاظَ مِنْهُ بَلَاءً فِي دِينٍ وَلَا دُنْيَا، إِلَّا أَنْ يَتَمَنَّى لَهُ رَجَاءَ أَنْ يَتَّعِظَ وَتَكُونَ لَهُ كَفَّارَةً.

Wa-qāla: mani ightāẓa fa-lam yastaʿmil ghayẓahu lisitti khilālin lam yukāfiʾ bimaʿṣiyatin: bishatmin, wa-lā ḍarbin, wa-lā taṣārumin fawqa thalāthin, wa-lam yatamanna biqalbihi limani ightāẓa minhu balāʾan fī dīnin wa-lā dunyā, ʾillā ʾan yatamannā lahu rajāʾa ʾan yattaʿiẓa wa-takūna lahu kaffāratan.

He said: “Someone becomes angry but does not act on his anger in six ways. He does not retaliate with disobedience: insults, blows, or estrangement lasting more than three days. He does not inwardly wish affliction in religion or worldly life upon the person who angered him, unless he wishes it in the hope that the person will take admonition and it will expiate his sins.

وَتَرْكُ الْمُنَى بِذَلِكَ أَفْضَلُ، بَلْ يَتَمَنَّى لَهُ التَّوْفِيقَ بِلَا بَلَاءٍ، وَلَمْ يُبْغِضْهُ بُغْضًا لَا يَسْتَحِقُّهُ فِي الدِّينِ، فَيَسْتَثْقِلَهُ لِذَلِكَ، بَلْ يُعْرِضُ عَنْهُ إِذَا رَآهُ، بُغْضًا لِمَا عَمِلَ بِمَا لَا يُبْغِضُ بِهِ الْفَاسِقِينَ.

Wa-tarku al-munā bi-dhālika ʾafḍalu, bal yatamannā lahu al-tawfīqa bilā balāʾin, wa-lam yubghiḍhu bughḍan lā yastaḥiqquhu fī al-dīni, fa-yastathqilahu li-dhālika, bal yuʿriḍu ʿanhu ʾidhā raʾāhu, bughḍan limā ʿamila bimā lā yubghiḍu bihi al-fāsiqīna.

It is better not to wish even that, but to wish him success without affliction. He does not hate him with a hatred he does not deserve religiously, finding him burdensome for that reason; ‘rather he turns away when he sees him, hating what he did with a hatred he does not direct at the dissolute’ [the linkage of this last clause is uncertain].

فَمَنْ لَمْ يَسْتَعْمِلْ هَذِهِ السِّتَّ خِصَالٍ فَقَدْ كَظَمَ غَيْظَهُ، وَلَمْ يَسْتَعْمِلْ غَيْظَهُ.

Fa-man lam yastaʿmil hādhihi al-sitta khiṣālin fa-qad kaẓama ghayẓahu, wa-lam yastaʿmil ghayẓahu.

Whoever does not act in these six ways has restrained his anger and not acted upon it.

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وَإِذَا كَانَ غَيْظُهُ لِنَفْسِهِ، لَمْ يَغْتَمَّ مِنْهُ لِمَا رَأَى بِهِ مِنْ نِعْمَةٍ، وَلَمْ يَفْرَحْ بِمَا نَزَلَ بِهِ مِنْ مُصِيبَةٍ.

Wa-ʾidhā kāna ghayẓuhu linafsihi, lam yaghtamma minhu limā raʾā bihi min niʿmatin, wa-lam yafraḥ bimā nazala bihi min muṣībatin.

When his anger is on his own account, he is not distressed by seeing a blessing bestowed on that person, nor pleased by a calamity befalling him.”

وَقَالَ: خَصْلَةٌ وَاحِدَةٌ مِنَ الْخِصَالِ لَا نَقْصَ مَعَهَا الْعَارِفُ فِي كُلِّ حَالٍ، وَهِيَ التَّيَقُّظُ وَخَلَّةٌ لَا زِيَادَةَ مَعَهَا لِعَارِفٍ وَلَا جَاهِلٍ، وَهِيَ الْغَفْلَةُ وَالنِّسْيَانُ.

Wa-qāla: khaṣlatun wāḥidatun mina al-khiṣāli lā naqṣa maʿahā al-ʿārifu fī kulli ḥālin, wa-hiya al-tayaqquẓu wa-khallatun lā ziyādata maʿahā liʿārifin wa-lā jāhilin, wa-hiya al-ghaflatu wa-al-nisyānu.

He said: “There is one quality with which the knower suffers no deficiency in any state: wakefulness. And there is a quality with which neither a knower nor an ignorant person makes progress: heedlessness and forgetfulness.”

وَقَالَ: آفَةُ الْمُرِيدِ الَّتِي أَغْفَلَتْهُ عَنِ اللَّهِ عَزَّ وَجَلَّ وَعَنْ تَحَرِّي رِضَاهُ عِنْدَ مُخَاطَبَةِ الْخَلْقِ وَمُعَامَلَتِهِمْ، ذِكْرُهُ بِقَلْبِهِ طَلَبَ رِضَاهُمْ، وَمُجَانَبَةَ سَخَطِهِمْ، فِي مُجَاوَرَتِهِمْ وَمُعَامَلَتِهِمْ.

Wa-qāla: ʾāfatu al-murīdi allatī ʾaghfalat-hu ʿani Allāhi ʿazza wa-jalla wa-ʿan taḥarrī riḍāhu ʿinda mukhāṭabati al-khalqi wa-muʿāmalatihim, dhikruhu biqalbihi ṭalaba riḍāhum, wa-mujānabata sakhaṭihim, fī mujāwaratihim wa-muʿāmalatihim.

He said: “The seeker’s affliction, which makes him neglect God, mighty and exalted, and fail to seek His approval when speaking and dealing with people, is that his heart remembers to seek their approval and avoid their displeasure in his association and dealings with them.

فَإِذَا بَدَأَ بِذِكْرِ رِضَاهُمْ، وَمُجَانَبَةِ سَخَطِهِمْ، شَغَلَهُ ذَلِكَ عَنْ ذِكْرِهِ رِضَى اللَّهِ عَزَّ وَجَلَّ، وَمُجَانَبَةِ سَخَطِهِ، فَصَارَ ذِكْرُ رِضَاهُمْ شِعَارًا لَزِمَ قَلْبَهُ، تَتَحَرَّكُ بِهِ جَوَارِحُهُ، وَلَهُ يَنْطِقُ لِسَانُهُ

Fa-ʾidhā badaʾa bidhikri riḍāhum, wa-mujānabati sakhaṭihim, shaghalahu dhālika ʿan dhikrihi riḍā Allāhi ʿazza wa-jalla, wa-mujānabati sakhaṭihi, fa-ṣāra dhikru riḍāhum shiʿāran lazima qalbahu, tataḥarraku bihi jawāriḥuhu, wa-lahu yanṭiqu lisānuhu

When he begins by remembering their approval and avoiding their displeasure, that distracts him from remembering the approval of God, mighty and exalted, and avoiding His displeasure. Remembering their approval becomes an intimate habit fixed in his heart: it moves his limbs, and his tongue speaks for its sake.

وَصَارَ رِضَى اللَّهِ عَزَّ وَجَلَّ يُتَمَنَّى تَمَنِّيًا، وَحَالٌ قَدْ زَالَ عَنْهَا يَتَوَجَّعُ لَهَا، ثُمَّ يَمْنَعُهُ ذَلِكَ مِنَ الْمُعَاوَدَةِ فَيَبْدَأُ بِذِكْرِ رِضَاهُمْ قَبْلَ رِضَا اللَّهِ عَزَّ وَجَلَّ.

Wa-ṣāra riḍā Allāhi ʿazza wa-jalla yutamannā tamanniyan, wa-ḥālun qad zāla ʿanhā yatawajjaʿu lahā, thumma yamnaʿuhu dhālika mina al-muʿāwadati fa-yabdaʾu bidhikri riḍāhum qabla riḍā Allāhi ʿazza wa-jalla.

The approval of God, mighty and exalted, becomes a mere wish, a state he has left behind and mourns. Then this prevents him from returning, and he begins by remembering their approval before the approval of God, mighty and exalted.

فَإِذَا كَانَ قَدِ اسْتَحْكَمَ هَذَا الدَّاءُ فِيهِ، وَاعْتَادَتْهُ نَفْسُهُ بِطُولِ الْمُوَاظَبَةِ عَلَيْهِ، فَصَارَ ذِكْرُ رِضَا اللَّهِ عَزَّ وَجَلَّ خَطَرَاتٍ.

Fa-ʾidhā kāna qadi istaḥkama hādhā al-dāʾu fīhi, wa-iʿtādat-hu nafsuhu biṭūli al-muwāẓabati ʿalayhi, fa-ṣāra dhikru riḍā Allāhi ʿazza wa-jalla khaṭarātin.

When this disease becomes firmly established and his soul grows used to it through long persistence, remembering the approval of God, mighty and exalted, becomes no more than passing thoughts.

فَإِنْ أَرَادَ بَعْضُهُمْ أَنْ يَفْطِمَ نَفْسَهُ عَنْ ذَلِكَ، وَيَنْتَقِلَ عَنْ عَادَتِهِ، فَلَا بُدَّ مِنَ الصَّبْرِ عَلَى خَلَّتَيْنِ:

Fa-ʾin ʾarāda baʿḍuhum ʾan yafṭima nafsahu ʿan dhālika, wa-yantaqila ʿan ʿādatihi, fa-lā budda mina al-ṣabri ʿalā khallatayni:

If someone wishes to wean his soul from this and change his habit, he must persevere in two things.

إِحْدَاهُمَا: يَبْتَدِئُ بِهَا، فَيَجْعَلُهَا أَصْلًا فِي قَلْبِهِ، وَهِيَ الِاهْتِمَامُ وَالْعَزْمُ عَلَى أَلَّا يُجَاوِرَهُ مُجَاوِرٌ، وَلَا يُعَامِلَهُ مُعَامِلٌ فِي أَمْرِ دُنْيَاهُ وَلَا آخِرَتِهِ، إِلَّا بَدَأَ بِذِكْرِ رِضَى اللَّهِ عَزَّ وَجَلَّ فِيهِ بِقَلْبِهِ، قَبْلَ ذِكْرِ مُجَاوَرَتِهِ وَمُعَامَلَتِهِ.

ʾiḥdāhumā: yabtadiʾu bihā, fa-yajʿaluhā ʾaṣlan fī qalbihi, wa-hiya al-ihtimāmu wa-al-ʿazmu ʿalā ʾallā yujāwirahu mujāwirun, wa-lā yuʿāmilahu muʿāmilun fī ʾamri dunyāhu wa-lā ʾākhiratihi, ʾillā badaʾa bidhikri riḍā Allāhi ʿazza wa-jalla fīhi biqalbihi, qabla dhikri mujāwaratihi wa-muʿāmalatihi.

He begins with the first and makes it a foundation in his heart: concern and resolve that whenever someone associates or deals with him about this world or the next, he first remembers in his heart the approval of God, mighty and exalted, in that matter, before thinking of his association and dealings with the person.

فَإِذَا أَلْزَمَ هَذَا الْأَصْلَ قَلْبَهُ، قَرَنَ إِلَيْهِ الْحَذَرَ مِنْ أَنْ يَفْجَأَهُ مُعَامِلُهُ وَهُوَ عَلَى غَفْلَةٍ، فَيَسْبِقَ ذِكْرُ رِضَاهُمْ عَلَى ذِكْرِ رِضَا اللَّهِ عَزَّ وَجَلَّ.

Fa-ʾidhā ʾalzama hādhā al-ʾaṣla qalbahu, qarana ʾilayhi al-ḥadhara min ʾan yafjaʾahu muʿāmiluhu wa-huwa ʿalā ghaflatin, fa-yasbiqa dhikru riḍāhum ʿalā dhikri riḍā Allāhi ʿazza wa-jalla.

Once he has bound his heart to this foundation, he joins it to vigilance lest someone he deals with take him by surprise while he is heedless, so that remembering their approval precedes remembering the approval of God, mighty and exalted.

وَالْخَلَّةُ الثَّانِيَةُ: إِذَا لَقِيَهُمْ فَعَامَلَهُمْ أَوْ جَاوَرَهُمْ تَيَقَّظَ فَذَكَرَ رِضَا اللَّهِ تَعَالَى قَبْلَ رِضَاهُمْ. فَإِنْ خَشِيَتِ النَّفْسُ وَنَازَعَتْ إِلَى عَادَتِهَا، ذَكَّرَهَا عَظِيمَ قَدْرِ خَالِقِهَا، وَاطِّلَاعَهُ عَلَى ضَمِيرِهِ وَجَوَارِحِهِ، وَصِغَرَ قَدْرِهِمْ، لِيَعْظُمَ بِذَلِكَ قَدْرُ رِضَى اللَّهِ فِي قَلْبِهِ، وَيَصْغُرَ قَدْرُ رِضَاهُمْ.

Wa-al-khallatu al-thāniyatu: ʾidhā laqiyahum fa-ʿāmalahum ʾaw jāwarahum tayaqqaẓa fa-dhakara riḍā Allāhi taʿālā qabla riḍāhum. fa-ʾin khashiyati al-nafsu wa-nāzaʿat ʾilā ʿādatihā, dhakkarahā ʿaẓīma qadri khāliqihā, wa-iṭṭilāʿahu ʿalā ḍamīrihi wa-jawāriḥihi, wa-ṣighara qadrihim, liyaʿẓuma bi-dhālika qadru riḍā Allāhi fī qalbihi, wa-yaṣghura qadru riḍāhum.

Second, when he meets, deals with, or associates with them, he wakes up inwardly and remembers God Most High’s approval before theirs. If his soul becomes afraid and struggles to return to its habit, he reminds it of the greatness of its Creator, His knowledge of his inward thoughts and limbs, and the insignificance of those people, so that God’s approval grows great in his heart and theirs grows small.

فَإِنْ غَفَلَ وَنَسِيَ فِي بَعْضِ أَحْوَالِهِ، لِمَا يَغْلِبُ عَلَيْهِ مِنَ الِاشْتِغَالِ، فَزِعَ فَزَعَ الْمَطْلُوبِ الْهَارِبِ مِنَ الْهَلَكَةِ، وَاسْتَعَانَ بِاللَّهِ، وَعَاوَدَ ذِكْرَ رِضَا اللَّهِ عَزَّ وَجَلَّ.

Fa-ʾin ghafala wa-nasiya fī baʿḍi ʾaḥwālihi, limā yaghlibu ʿalayhi mina al-ishtighāli, faziʿa fazaʿa al-maṭlūbi al-hāribi mina al-halakati, wa-istaʿāna bi-Allāhi, wa-ʿāwada dhikra riḍā Allāhi ʿazza wa-jalla.

If in some circumstances he becomes heedless and forgets because his occupations overwhelm him, he is alarmed like someone pursued who flees destruction, seeks God’s help, and returns to remembering the approval of God, mighty and exalted.

Source page 81

فَإِنْ هُوَ دَامَ عَلَى ذَلِكَ، وَأَبْصَرَ مَا مَضَى مِنْ طُولِ غَفْلَتِهِ عَنِ اللَّهِ عَزَّ وَجَلَّ، فَصَارَ ذِكْرُ رِضَى اللَّهِ شِعَارًا لَزِمَ قَلْبَهُ، يَهِيجُ مِنْ قَلْبِهِ الذِّكْرُ حِينَ يُعَاتِبُهُمْ أَوْ يُحْسِنُ إِلَيْهِمْ، قَبْلَ مُعَامَلَتِهِمْ وَمُجَاوَرَتِهِمْ،

Fa-ʾin huwa dāma ʿalā dhālika, wa-ʾabṣara mā maḍā min ṭūli ghaflatihi ʿani Allāhi ʿazza wa-jalla, fa-ṣāra dhikru riḍā Allāhi shiʿāran lazima qalbahu, yahīju min qalbihi al-dhikru ḥīna yuʿātibuhum ʾaw yuḥsinu ʾilayhim, qabla muʿāmalatihim wa-mujāwaratihim,

If he perseveres and recognizes the long heedlessness of God, mighty and exalted, that has passed, remembering God’s approval becomes an intimate habit fixed in his heart. Remembrance rises from his heart when he reproaches people or treats them kindly, before dealing or associating with them.

فَإِذَا عَامَلَهُمْ أَوْ جَاوَرَهُمْ، لَمْ تَزَلِ الْمُنَاجَاةُ بِقَلْبِهِ إِلَى رَبِّهِ، فَقَلْبُهُ مَشْغُولٌ بِمُنَاجَاةِ رَبِّهِ، وَأَحْوَالُهُ وَجَوَارِحُهُ مَشْغُولَةٌ بِمَا يُرْضِي رَبَّهُ فِي خَلْقِهِ، فَقَدِ اجْتَمَعَتْ لَهُ ثَلَاثُ خِصَالٍ:

Fa-ʾidhā ʿāmalahum ʾaw jāwarahum, lam tazali al-munājātu biqalbihi ʾilā rabbihi, fa-qalbuhu mashghūlun bimunājāti rabbihi, wa-ʾaḥwāluhu wa-jawāriḥuhu mashghūlatun bimā yurḍī rabbahu fī khalqihi, fa-qadi ijtamaʿat lahu thalāthu khiṣālin:

When he deals or associates with them, intimate conversation with his Lord continues within his heart. His heart is occupied with that conversation, while his outward circumstances and limbs are occupied with what pleases his Lord concerning His creation. Three qualities then come together in him:

إِحْدَاهَا: فَرَحُ الرِّضَى الَّذِي يَهِيجُ مِنْ قَلْبِهِ الرَّجَاءَ لِرِضَا رَبِّهِ، وَلَيْسَ بِنَاسٍ.

ʾiḥdāhā: faraḥu al-riḍā alladhī yahīju min qalbihi al-rajāʾa liriḍā rabbihi, wa-laysa bināsin.

First, the joy of approval, which stirs from his heart hope for his Lord’s approval, without forgetfulness.

الْخَصْلَةُ الثَّانِيَةُ: سَلَامَتُهُ مِنَ الْآثَامِ فِي اشْتِغَالِ قَلْبِهِ بِمُنَاجَاةِ رَبِّهِ عَزَّ وَجَلَّ.

Al-khaṣlatu al-thāniyatu: salāmatuhu mina al-ʾāthāmi fī ishtighāli qalbihi bimunājāti rabbihi ʿazza wa-jalla.

Second, freedom from sins through his heart’s occupation with intimate conversation with his Lord, mighty and exalted.

الْخَصْلَةُ الثَّالِثَةُ: سَلَامَتُهُ مِنَ الْآثَامِ الَّتِي كَانَتْ مِنْهُ طُولَ دَهْرِهِ، فِي مُعَامَلَتِهِمْ وَمُجَاوَرَتِهِمْ مِنْ غَيْرِ ازْدِيَادٍ فِي دِينٍ وَلَا فِي دُنْيَا.

Al-khaṣlatu al-thālithatu: salāmatuhu mina al-ʾāthāmi allatī kānat minhu ṭūla dahrihi, fī muʿāmalatihim wa-mujāwaratihim min ghayri izdiyādin fī dīnin wa-lā fī dunyā.

Third, freedom from the sins he had committed throughout his life in dealings and association with people, gaining nothing in religion or worldly life.

فَهَذَا الْمُرَاقِبُ لِرَبِّهِ، الْخَائِفُ مِنْهُ فِي سَرِيرَتِهِ، وَالْمُؤْثِرُ لِمَحَبَّتِهِ عَلَى مَحَبَّةِ نَفْسِهِ، وَالْمُنْقَطِعُ إِلَى اللَّهِ سُبْحَانَهُ عَنْ خَلْقِهِ، فَظَاهِرُهُ ظَاهِرُ أَهْلِ الدُّنْيَا، وَبَاطِنُهُ بَاطِنُ الْمُجِلِّينَ الْهَائِبِينَ لِلرَّبِّ، لِأَنَّهُ فِي ظَاهِرِ أَحْوَالِهِ كَأَحْوَالِهِ الْأُولَى الَّتِي كَانَتْ بِالْغَفْلَةِ مِنْ قَلْبِهِ.

Fa-hādhā al-murāqibu lirabbihi, al-khāʾifu minhu fī sarīratihi, wa-al-muʾthiru limaḥabbatihi ʿalā maḥabbati nafsihi, wa-al-munqaṭiʿu ʾilā Allāhi subḥānahu ʿan khalqihi, fa-ẓāhiruhu ẓāhiru ʾahli al-dunyā, wa-bāṭinuhu bāṭinu al-mujillīna al-hāʾibīna li-al-rabbi, li-ʾannahu fī ẓāhiri ʾaḥwālihi ka-ʾaḥwālihi al-ʾūlā allatī kānat bi-al-ghaflati min qalbihi.

This is the person watchful of his Lord, fearing Him inwardly, preferring love for Him to self-love, and turning exclusively to God, glorified is He, away from His creation. Outwardly he resembles worldly people, but inwardly he is among those who revere and stand in awe of the Lord. His outward circumstances resemble his earlier circumstances, when his heart was heedless.

فَلَمَّا صَرَفَ قَلْبَهُ إِلَى رَبِّهِ اشْتَغَلَ بِذِكْرِ رِضَى رَبِّهِ عَنْ ذِكْرِ رِضَى خَلْقِهِ، فَطَابَ فِي الدُّنْيَا عَيْشُهُ، وَتَطَهَّرَ مِنْ آثَامِهِ، وَأَنْزَلَ الْخَلْقَ بِالْمَنْزِلَةِ الَّتِي أَنْزَلَهُمْ فِيهَا رَبُّهُمْ، عَبِيدًا أَذِلَّاءَ لَا يَمْلِكُونَ ضَرًّا وَلَا نَفْعًا.

Fa-lammā ṣarafa qalbahu ʾilā rabbihi ishtaghala bidhikri riḍā rabbihi ʿan dhikri riḍā khalqihi, fa-ṭāba fī al-dunyā ʿayshuhu, wa-taṭahhara min ʾāthāmihi, wa-ʾanzala al-khalqa bi-al-manzilati allatī ʾanzalahum fīhā rabbuhum, ʿabīdan ʾadhillāʾa lā yamlikūna ḍarran wa-lā nafʿan.

Once he turned his heart to his Lord, he became occupied with remembering his Lord’s approval instead of His creatures’ approval. His life in this world became pleasant; he was cleansed of his sins; and he placed creatures where their Lord had placed them: lowly servants who control neither harm nor benefit.

فَآثَرَ رِضَى رَبِّهِ عَلَى رِضَاهُمْ، وَسَخَتْ نَفْسُهُ بِرِضَى اللَّهِ عَزَّ وَجَلَّ، وَإِنْ سَخِطَ جَمِيعُ خَلْقِهِ، يُرْضِي اللَّهَ تَعَالَى بِسَخَطِ كُلِّ أَحَدٍ، وَلَا يُسْخِطُ اللَّهَ تَعَالَى بِرِضَى أَحَدٍ مِنْ خَلْقِهِ.

Fa-ʾāthara riḍā rabbihi ʿalā riḍāhum, wa-sakhat nafsuhu biriḍā Allāhi ʿazza wa-jalla, wa-ʾin sakhiṭa jamīʿu khalqihi, yurḍī Allāha taʿālā bisakhaṭi kulli ʾaḥadin, wa-lā yuskhiṭu Allāha taʿālā biriḍā ʾaḥadin min khalqihi.

He prefers his Lord’s approval to theirs, and his soul willingly accepts the approval of God, mighty and exalted, even if all His creatures are displeased. He pleases God Most High despite everyone’s displeasure, and does not displease God Most High to please any creature.

وَمِلَاكُ أَمْرِهِ فِي كُلِّ ذَلِكَ تَرْكُ الِاسْتِعْجَالِ، وَلُزُومُ التَّأَنِّي وَالتَّثَبُّتِ، لِيُرَاقِبَ الرَّقِيبَ عَلَيْهِ، وَلَا يَعْجَلَ فَيَسْخَطَ عَلَيْهِ.

Wa-milāku ʾamrihi fī kulli dhālika tarku al-istiʿjāli, wa-luzūmu al-taʾannī wa-al-tathabbuti, liyurāqiba al-raqība ʿalayhi, wa-lā yaʿjala fa-yaskhaṭa ʿalayhi.

The key to all this is abandoning haste and maintaining deliberation and care, so that he remains mindful of the One watching over him rather than rushing and bringing His displeasure upon himself.”

وَسُئِلَ ابْنُ الْمُبَارَكِ فَقَالَ لَهُ الرَّجُلُ: إِنِّي أَعْزِمُ عَلَى الِاجْتِهَادِ فَأَجْتَهِدُ ثُمَّ أَفْتُرُ، ثُمَّ أَعُودُ فَأَجْتَهِدُ ثُمَّ أَفْتُرُ. فَقَالَ لَهُ ابْنُ الْمُبَارَكِ: «فَأَنْتَ عَلَى اجْتِهَادِكَ، لِأَنَّكَ تَنْوِي الِاجْتِهَادَ.

Wa-suʾila ibnu al-Mubāraki fa-qāla lahu al-rajulu: ʾinnī ʾaʿzimu ʿalā al-ijtihādi fa-ʾajtahidu thumma ʾafturu, thumma ʾaʿūdu fa-ʾajtahidu thumma ʾafturu. fa-qāla lahu ibnu al-Mubāraki: «fa-ʾanta ʿalā ijtihādika, li-ʾannaka tanwī al-ijtihāda.

Ibn al-Mubārak was asked by a man: ‘I resolve to strive, and I strive, then grow slack. Then I return to striving, and grow slack again.’ Ibn al-Mubārak replied: ‘You remain upon your striving, because you intend to strive.

فَإِنْ فَتَرْتَ فَأَنْتَ مِثْلُ شَارِبِ الْخَمْرِ، يَشْرَبُهَا مَرَّةً ثُمَّ يَمْكُثُ عَشْرَ سِنِينَ لَا يَشْرَبُهَا وَهُوَ يَنْوِي شُرْبَهَا، لَمْ يَكُنْ مُدْمِنًا عَلَيْهَا، فَكَيْفَ يَحْسَبُ اللَّهُ ذَلِكَ فِي الشَّرِّ، وَلَا يَحْسَبُهُ فِي الْخَيْرِ؟».

Fa-ʾin fatarta fa-ʾanta mithlu shāribi al-khamri, yashrabuhā marratan thumma yamkuthu ʿashra sinīna lā yashrabuhā wa-huwa yanwī shurbahā, lam yakun mudminan ʿalayhā, fa-kayfa yaḥsabu Allāhu dhālika fī al-sharri, wa-lā yaḥsabuhu fī al-khayri?».

If you grow slack, you are like a wine drinker who drinks once, then spends ten years without drinking while still intending to drink it: “he was not persistently devoted to it” [the printed negation makes the comparison uncertain]. How would God count that intention in evil and not count it in good?’

وَقَالَ: أَسْرَعُ الْأَشْيَاءِ إِزَالَةً لِغِلَظِ الْقَلْبِ، وَانْكِسَارًا لَهُ ذِكْرُ اطِّلَاعِ اللَّهِ عَزَّ وَجَلَّ عَلَيْهِ بِالتَّعْظِيمِ.

Wa-qāla: ʾasraʿu al-ʾashyāʾi ʾizālatan lighilaẓi al-qalbi, wa-inkisāran lahu dhikru iṭṭilāʿi Allāhi ʿazza wa-jalla ʿalayhi bi-al-taʿẓīmi.

He said: “The quickest thing to remove the heart’s coarseness and break it open is remembering, with reverence, that God, mighty and exalted, sees it.

Source page 82

وَأَسْرَعُ الْأَشْيَاءِ اسْتِثَارَةً لِلْخَوْفِ مِنْ قَلْبِ الْعَارِفِ ذِكْرُ سَالِفِ الذُّنُوبِ، مَعَ ذِكْرِ الْخَشْيَةِ مِنْ حُلُولِ الْغَضَبِ عَلَيْهِ مِنْ أَجْلِهَا.

Wa-ʾasraʿu al-ʾashyāʾi istithāratan li-al-khawfi min qalbi al-ʿārifi dhikru sālifi al-dhunūbi, maʿa dhikri al-khashyati min ḥulūli al-ghaḍabi ʿalayhi min ʾajlihā.

The quickest thing to stir fear from the knower’s heart is recalling past sins together with reverent fear that anger may descend upon him because of them.

وَأَسْرَعُ الْأَشْيَاءِ إِزَالَةً لِلِاشْتِغَالِ بِالدُّنْيَا عِنْدَ الْمُعَايَنَةِ وَالْمُبَاشَرَةِ وَالِاعْتِبَارُ بِهَا، وَالنَّظَرُ لِمَا غَابَ مِنَ الْآخِرَةِ.

Wa-ʾasraʿu al-ʾashyāʾi ʾizālatan li-al-ishtighāli bi-al-dunyā ʿinda al-muʿāyanati wa-al-mubāsharati wa-al-iʿtibāru bihā, wa-al-naẓaru limā ghāba mina al-ʾākhirati.

The quickest thing to remove preoccupation with the world when seeing and engaging with it is to take instruction from it and contemplate what remains unseen of the hereafter.

وَأَسْرَعُ الْأَشْيَاءِ هَيَجَانًا لِتَعْظِيمِ اللَّهِ عَزَّ وَجَلَّ تَأَمُّلُ الْآيَاتِ وَالدَّلَائِلِ فِي التَّدَابِيرِ الْمُحْكَمَةِ وَالصَّنْعَةِ الْمُتْقَنَةِ، مِنَ السَّمَاءِ وَالْأَرْضِ، وَمَا فِيهِمَا مِنْ دَلَائِلَ بَاطِنَةٍ، وَشَوَاهِدَ وَاضِحَةٍ، وَأَنَّ الَّذِي صَيَّرَهَا عَظِيمٌ قَدْرُهُ، نَافِذَةٌ مَشِيئَتُهُ، عَزِيزٌ فِي سُلْطَانِهِ.

Wa-ʾasraʿu al-ʾashyāʾi hayajānan litaʿẓīmi Allāhi ʿazza wa-jalla taʾammulu al-ʾāyāti wa-al-dalāʾili fī al-tadābīri al-muḥkamati wa-al-ṣanʿati al-mutqanati, mina al-samāʾi wa-al-ʾarḍi, wa-mā fīhimā min dalāʾila bāṭinatin, wa-shawāhida wāḍiḥatin, wa-ʾanna alladhī ṣayyarahā ʿaẓīmun qadruhu, nāfidhatun mashīʾatuhu, ʿazīzun fī sulṭānihi.

The quickest thing to arouse reverence for God, mighty and exalted, is contemplating the signs and proofs in the perfectly ordered arrangements and accomplished workmanship of heaven and earth, their hidden indications and clear witnesses, and recognizing that the One who fashioned them is immense in majesty, irresistible in will, and mighty in sovereignty.

وَأَشَدُّ الْأَشْيَاءِ إِمَاتَةً لِلشَّهَوَاتِ لُزُومُ الْأَحْزَانِ لِلْقَلْبِ.

Wa-ʾashaddu al-ʾashyāʾi ʾimātatan li-al-shahawāti luzūmu al-ʾaḥzāni li-al-qalbi.

What most powerfully puts desires to death is sorrow’s abiding in the heart.

وَأَكْثَرُ الْأَشْيَاءِ نَشَاطًا لِلْقَلْبِ: الْكَمَدُ مِنْ بَعْدِ الْحُزْنِ.

Wa-ʾaktharu al-ʾashyāʾi nashāṭan li-al-qalbi: al-kamadu min baʿdi al-ḥuzni.

What most stirs the heart to activity is deep grief following sorrow.

وَأَعْوَنُ الْأَشْيَاءِ عَلَى مُخَالَفَةِ النَّفْسِ تَرْكُ الشَّهَوَاتِ، وَالشَّوْقُ إِلَى جِوَارِ الْعَزِيزِ الْكَبِيرِ.

Wa-ʾaʿwanu al-ʾashyāʾi ʿalā mukhālafati al-nafsi tarku al-shahawāti, wa-al-shawqu ʾilā jiwāri al-ʿazīzi al-kabīri.

What best helps one oppose the soul is abandoning desires and longing for the nearness of the Mighty, the Great.

وَأَشَدُّ الْأَشْيَاءِ إِزَالَةً لِلْمُكَاثَرَاتِ، فِي عُلُوِّ الدَّرَجَاتِ، فِي مَنَازِلِ الْعِبَادَاتِ لُزُومُ الْقَلْبِ مَحَبَّةَ الرَّحْمَٰنِ عَزَّ وَجَلَّ.

Wa-ʾashaddu al-ʾashyāʾi ʾizālatan li-al-mukātharāti, fī ʿuluwwi al-darajāti, fī manāzili al-ʿibādāti luzūmu al-qalbi maḥabbata al-raḥmāni ʿazza wa-jalla.

What most powerfully removes rivalry for higher ranks in the stations of worship is the heart’s abiding love of the All-Merciful, mighty and exalted.

وَأَنْعَمُ الْأَشْيَاءِ لِقُلُوبِ الْعَارِفِينَ، وَأَدْوَمُهَا لَهَا سُرُورًا الشَّوْقُ إِلَى قُرْبِ اللَّهِ عَزَّ وَجَلَّ، وَاسْتِمَاعِ كَلَامِهِ، وَالنَّظَرِ إِلَى رَحْمَةِ الْكَرِيمِ عَزَّ وَجَلَّ.

Wa-ʾanʿamu al-ʾashyāʾi liqulūbi al-ʿārifīna, wa-ʾadwamuhā lahā surūran al-shawqu ʾilā qurbi Allāhi ʿazza wa-jalla, wa-istimāʿi kalāmihi, wa-al-naẓari ʾilā raḥmati al-karīmi ʿazza wa-jalla.

The sweetest thing for knowers’ hearts, and the most enduring source of their joy, is longing for nearness to God, mighty and exalted, for hearing His speech, and for beholding the mercy of the Generous, mighty and exalted.

وَأَطْهَرُ الْأَشْيَاءِ لِقُلُوبِ الْمُرِيدِينَ التَّوْبَةُ النَّصُوحُ، لِلْعَرْضِ عَلَى رَبِّ الْعَالَمِينَ، وَتِلْكَ طَهَارَةُ الْمُتَّقِينَ، وَمِنْ بَعْدِهَا طَهَارَةُ الْمُحِبِّينَ، وَهِيَ قَطْعُ الِاشْتِغَالِ بِشَيْءٍ مِنَ الدُّنْيَا عَنْ مَحْبُوبِهِمْ،

Wa-ʾaṭharu al-ʾashyāʾi liqulūbi al-murīdīna al-tawbatu al-naṣūḥu, li-al-ʿarḍi ʿalā rabbi al-ʿālamīna, wa-tilka ṭahāratu al-muttaqīna, wa-min baʿdihā ṭahāratu al-muḥibbīna, wa-hiya qaṭʿu al-ishtighāli bishayʾin mina al-dunyā ʿan maḥbūbihim,

What most purifies seekers’ hearts is sincere repentance in preparation for presentation before the Lord of all worlds. That is the purification of the reverent. After it comes the purification of lovers: ending any worldly preoccupation that distracts them from their Beloved.

فَإِذَا طَهُرَ الْقَلْبُ مِنْ كُلِّ شَيْءٍ، سِوَى اللَّهِ عَزَّ وَجَلَّ، خَلَا مِنْ ذِكْرِ كُلِّ قَاطِعٍ عَنِ اللَّهِ، وَزَالَ عَنْهُ كُلُّ حَاجِبٍ يَحْجُبُهُ عَنْهُ، فَتَمَّ بِاللَّهِ سُرُورُهُ، وَصَفَا ذِكْرُهُ فِي قَلْبِهِ، فَاسْتَنَارَ لَهُ سَبِيلُ الِاعْتِبَارِ، فَكَانَتِ الدُّنْيَا وَأَهْلُهَا عَيْنًا يَنْظُرُ بِهَا إِلَى سِتْرِ مَا يَحْجُبُ عَنِ الْمَلَكُوتِ.

Fa-ʾidhā ṭahura al-qalbu min kulli shayʾin, siwā Allāhi ʿazza wa-jalla, khalā min dhikri kulli qāṭiʿin ʿani Allāhi, wa-zāla ʿanhu kullu ḥājibin yaḥjubuhu ʿanhu, fa-tamma bi-Allāhi surūruhu, wa-ṣafā dhikruhu fī qalbihi, fa-istanāra lahu sabīlu al-iʿtibāri, fa-kānati al-dunyā wa-ʾahluhā ʿaynan yanẓuru bihā ʾilā sitri mā yaḥjubu ʿani al-malakūti.

When the heart is purified of everything but God, mighty and exalted, it is free of remembering anything that cuts it off from Him, and every barrier concealing Him falls away. Its joy in God becomes complete, and remembrance of Him becomes clear within it. The path of contemplation is illuminated, and the world and its people become an eye through which it looks at the covering of what veils the unseen dominion.

فَحِينَئِذٍ دَامَ بِاللَّهِ شُغْلُهُ، وَطَالَ إِلَيْهِ حَنِينُهُ، وَقَرَّتْ بِاللَّهِ عَيْنُهُ، فَالْحُزْنُ وَالْكَمَدُ كَسَرَا قَلْبَهُ، وَالْمَحَبَّةُ وَالشَّوْقُ قَدْ أَسْخَطَا قَلْبَهُ عَلَى الدُّنْيَا، فَشَوْقُهُ إِلَى طَلَبِ الْقُرْبِ، وَحُزْنُهُ لِفَوَاتِ الْمَحَبَّةِ خَشْيَةَ أَنْ يُحَالَ بَيْنَهُ وَبَيْنَهَا.

Fa-ḥīnaʾidhin dāma bi-Allāhi shughluhu, wa-ṭāla ʾilayhi ḥanīnuhu, wa-qarrat bi-Allāhi ʿaynuhu, fa-al-ḥuznu wa-al-kamadu kasarā qalbahu, wa-al-maḥabbatu wa-al-shawqu qad ʾaskhaṭā qalbahu ʿalā al-dunyā, fa-shawquhu ʾilā ṭalabi al-qurbi, wa-ḥuznuhu lifawāti al-maḥabbati khashyata ʾan yuḥāla baynahu wa-baynahā.

Then his occupation with God endures, his yearning for Him grows long, and his eye finds comfort in God. Sorrow and deep grief have broken his heart, while love and longing have made it dissatisfied with the world. His longing seeks nearness, and his sorrow concerns the loss of love, fearing that he may be separated from it.”

وَمِنْ رِسَالَةٍ لِكُلْثُومِ بْنِ عُمَرَ.

Wa-min risālatin li-Kulthūmi bni ʿUmara.

From a letter associated with Kulthūm ibn ʿUmar [whether written by or addressed to him is unclear].

Source page 83

أَمَّا بَعْدُ، فَإِنِّي أَكْتُبُ إِلَيْكَ، وَالنَّاسُ فِي فِتْنَةٍ وَبَحْرٍ، قَدْ عَمِيَ عَلَى الَّذِي تَوَجَّهَ فِيهِ مَذْهَبُهُ فِيمَا كَانَ فِيهِ مِنْ غَفْلَةٍ، عَلَى قِلَّةِ الْمُؤْنِسِينَ عَلَى طَرِيقِ الطَّاعَةِ.

ʾammā baʿdu, fa-ʾinnī ʾaktubu ʾilayka, wa-al-nāsu fī fitnatin wa-baḥrin, qad ʿamiya ʿalā alladhī tawajjaha fīhi madh-habuhu fīmā kāna fīhi min ghaflatin, ʿalā qillati al-muʾnisīna ʿalā ṭarīqi al-ṭāʿati.

“To proceed: I write to you while people are amid turmoil and an ocean in which the one who enters has lost sight of his course through the heedlessness in which he has lived, with few companions to bring comfort on the path of obedience.

قَدْ كَانَ يُقَالُ: إِنَّ الْمَغْبُونَ مَنْ غُبِنَ دِينَهُ، فَلَا تُغْبَنْ دِينَكَ، وَاعْلَمْ أَنَّ الِاحْتِرَاسَ مِنَ النَّاسِ عَقْلٌ حَاضِرٌ، فَاحْتَرِسْ مِمَّنْ سَلَكَ طَرِيقَ الْجَهْلِ، فَإِنَّكَ تُقِيمُ عَلَيْهِ مَعَهُمْ، وَإِيَّاكَ وَمُخَالَطَتَهُمْ، فَإِنَّكَ تَنْدَمُ، وَالْعُزْلَةُ شَرَفٌ وَزَيْنٌ، وَالِاخْتِلَاطُ بِالنَّاسِ عَارٌ وَشَيْنٌ، يَلْزَمُكَ مِنْهُمْ كُلُّ تَبِعَةٍ.

Qad kāna yuqālu: ʾinna al-maghbūna man ghubina dīnahu, fa-lā tughban dīnaka, wa-iʿlam ʾanna al-iḥtirāsa mina al-nāsi ʿaqlun ḥāḍirun, fa-iḥtaris mimman salaka ṭarīqa al-jahli, fa-ʾinnaka tuqīmu ʿalayhi maʿahum, wa-ʾiyyāka wa-mukhālaṭatahum, fa-ʾinnaka tandamu, wa-al-ʿuzlatu sharafun wa-zaynun, wa-al-ikhtilāṭu bi-al-nāsi ʿārun wa-shaynun, yalzamuka minhum kullu tabiʿatin.

It used to be said: ‘The truly cheated person is one cheated of his religion.’ Do not be cheated of yours. Know that guarding against people is ready intelligence. Beware of those who follow the path of ignorance, for you will remain on it with them. Avoid their company, or you will regret it. Seclusion is honor and adornment; mingling with people is disgrace and blemish, bringing every liability upon you from them.

فَاعْقِلْ مَا أَنْتَ فِيهِ مِنْ مَذْهَبِكَ، وَانْظُرْ لِنَفْسِكَ نَظَرَ الْعَاقِلِ اللَّبِيبِ، وَلَا تَكُنْ عَنْهَا غَافِلًا فَتَكُونَ غَيْرَ أَدِيبٍ.

Fa-iʿqil mā ʾanta fīhi min madh-habika, wa-unẓur linafsika naẓara al-ʿāqili al-labībi, wa-lā takun ʿanhā ghāfilan fa-takūna ghayra ʾadībin.

Understand the course you are following, and look after your soul with the care of someone intelligent and discerning. Do not neglect it and become undisciplined.

وَحَاسِبْهَا فِي كُلِّ يَوْمٍ، تَسْلُكْ بِهَا طَرِيقَ النَّجَاةِ، يَوْمَ تَحْتَاجُ إِلَى الْقُرْبِ مِنْ دَارِ الْفَائِزِينَ، وَتَخَلَّصْ مَا قَدَرْتَ مِنَ الدُّخُولِ فِي الرِّضَى بِمَا يَأْتِيكَ مِنْ أَخْبَارِ الْمُفْسِدِينَ، فَإِنَّ الرِّضَى ذَلِكَ لَيْسَ مِنْ طَرِيقِ أَهْلِ الدِّينِ.

Wa-ḥāsibhā fī kulli yawmin, tasluk bihā ṭarīqa al-najāti, yawma taḥtāju ʾilā al-qurbi min dāri al-fāʾizīna, wa-takhallaṣ mā qadarta mina al-dukhūli fī al-riḍā bimā yaʾtīka min ʾakhbāri al-mufsidīna, fa-ʾinna al-riḍā dhālika laysa min ṭarīqi ʾahli al-dīni.

Call it to account every day, leading it along the path of salvation for the day when you will need to be near the home of the successful. Free yourself as far as you can from approving the reports of corrupt people that reach you, for such approval is not the way of religious people.

وَإِنْ كَانَتْ نَفْسُكَ تُنَازِعُكَ إِلَى مُحَادَثَةِ الْإِخْوَانِ، وَمُنَادَمَةِ الْخِلَّانِ، فَاحْتَرِزْ مِنْهُمْ فَإِنَّهُمْ يُظْهِرُونَ وُدًّا، وَيُبْطِنُونَ شَرًّا.

Wa-ʾin kānat nafsuka tunāziʿuka ʾilā muḥādathati al-ʾikhwāni, wa-munādamati al-khillāni, fa-iḥtariz minhum fa-ʾinnahum yuẓhirūna wuddan, wa-yubṭinūna sharran.

If your soul urges you toward conversation with brothers and convivial company with friends, guard against them, for they show affection while concealing evil.

وَهَكَذَا كُلُّ مَنْ كَانَتْ مُؤَاخَاتُهُ عَلَى غَيْرِ التَّقْوَى، فَلَا تَأْمَنْ شَرَّهُمْ أَبَدًا.

Wa-hākadhā kullu man kānat muʾākhātuhu ʿalā ghayri al-taqwā, fa-lā taʾman sharrahum ʾabadan.

So it is with everyone whose brotherhood is founded on something other than reverence for God. Never feel safe from their evil.

وَهَبَ اللَّهُ لَنَا وَلَكَ السَّلَامَةَ، وَغَفَرَ لَنَا وَلَكَ يَوْمَ الْعَرْضِ وَالْحِسَابِ.

Wahaba Allāhu lanā wa-laka al-salāmata, wa-ghafara lanā wa-laka yawma al-ʿarḍi wa-al-ḥisābi.

May God grant us and you safety, and forgive us and you on the Day of Presentation and Reckoning.”