2. Riyayatu li Huquqillah: Keeping the rights of God by Al Muhasibi part 2

الرِّعَايَةُ لِحُقُوقِ اللَّهِ

Al-Riʿāyatu li-ḥuqūqi Allāhi

Observing God’s Rights and Preparing for Death

Printed pages 123–195

الْحَارِثُ بْنُ أَسَدٍ الْمُحَاسِبِيُّ

Al-Ḥārith ibn Asad al-Muḥāsibī

Source page 123

بَابُ مَعْرِفَةِ حُقُوقِ اللّٰهِ بِأَسْبَابِهَا وَأَوْقَاتِهَا وَعِلَلِهَا وَإِرَادَتِهَا وَتَرْتِيبِهَا فِي الْقِيَامِ بِهَا ، وَالرِّعَايَةِ لَهَا

Bābu maʿrifati ḥuqūqi Allāhi bi-asbābihā wa-awqātihā wa-ʿilalihā wa-irādatihā wa-tartībihā fī al-qiyāmi bihā, wa-al-riʿāyati lahā

Chapter on Knowing What Is Due to God: Its Occasions, Times, Grounds, Intentions, and Order of Fulfillment and Observance

وَلَابُدَّ لِلْخَلْقِ أَجْمَعِينَ مِنْ مَعْرِفَةِ حُقُوقِ اللّٰهِ عَزَّ وَجَلَّ ، بِأَسْبَابِهَا ، وَأَوْقَاتِهَا ، وَعِلَلِهَا ، وَإِرَادَتِهَا ، وَوُجُوبِهَا ، وَفِيمَ هِيَ ، وَأَيُّهَا بَدَأَ اللّٰهُ عَزَّ وَجَلَّ بِهِ خَلْقَهُ ، وَأَيُّهَا أَوْجَبَ أَنْ يُبْدَأَ بِهِ الْأَوَّلَ فَالْأَوَّلَ ، لَا يُقَدَّمُ مَا أَخَّرَ اللّٰهُ عَزَّ وَجَلَّ مِنْهَا ، وَلَا يُؤَخَّرُ مَا قَدَّمَ اللّٰهُ عَزَّ وَجَلَّ مِنْهَا .

Wa-lābudda li-al-khalqi ajmaʿīna min maʿrifati ḥuqūqi Allāhi ʿazza wa-jalla, bi-asbābihā, wa-awqātihā, wa-ʿilalihā, wa-irādatihā, wa-wujūbihā, wa-fīma hiya, wa-ayyuhā badaʾa Allāhu ʿazza wa-jalla bihi khalqahu, wa-ayyuhā awjaba an yubdaʾa bihi al-awwala fa-al-awwala, lā yuqaddamu mā akhkhara Allāhu ʿazza wa-jalla minhā, wa-lā yuʾakhkharu mā qaddama Allāhu ʿazza wa-jalla minhā.

All creatures must know what is due to God, mighty and majestic: its occasions, times, grounds, intentions, binding force, and fields of application; which duty God, mighty and majestic, first imposed upon His creatures, and which He required them to begin with, in order of priority. What God, mighty and majestic, placed later must not be put first, and what God, mighty and majestic, put first must not be delayed.

كَمَا قَالَ أَبُو بَكْرٍ لِعُمَرَ رَضِيَ اللّٰهُ عَنْهُمَا فِي وَصِيَّتِهِ : وَاعْلَمْ أَنَّ لِلّٰهِ عَزَّ وَجَلَّ ، حَقًّا بِالنَّهَارِ لَا يَقْبَلُهُ بِاللَّيْلِ ، وَحَقًّا بِاللَّيْلِ لَا يَقْبَلُهُ بِالنَّهَارِ .

Ka-mā qāla Abū Bakrin li-ʿUmara raḍiya Allāhu ʿanhumā fī waṣiyyatihi: Wa-iʿlam anna li-llāhi ʿazza wa-jalla, ḥaqqan bi-al-nahāri lā yaqbaluhu bi-al-layli, wa-ḥaqqan bi-al-layli lā yaqbaluhu bi-al-nahāri.

As Abū Bakr said to ʿUmar, may God be pleased with them both, in his final counsel: Know that God, mighty and majestic, has a right due by day that He does not accept by night, and a right due by night that He does not accept by day.

فَأَمَّا أَوْقَاتُهَا : فَكَالْحَجِّ فِي وَقْتِهِ ، وَكَالصَّلَوَاتِ فِي أَوْقَاتِهَا .

Fa-ammā awqātuhā: fa-ka-al-ḥajji fī waqtihi, wa-ka-al-ṣalawāti fī awqātihā.

Their times are exemplified by pilgrimage in its appointed season and the prayers at their appointed times.

وَأَمَّا أَسْبَابُهَا : فَكَوُجُودِ السَّبِيلِ لِلْحَجِّ ، لِأَنَّ اللّٰهَ أَوْجَبَ عَلَى عِبَادِهِ أَدَاءَ حَقِّهِ ، فَالْأَمْرُ قَبْلَ الْأَدَاءِ ، وَالْأَمْرُ قَبْلَ الْوَقْتِ إِعْلَامٌ لِلْعَبْدِ ، كَيْفَ يُؤَدِّي حَقَّ اللّٰهِ عَزَّ وَجَلَّ إِذَا جَاءَ الْوَقْتُ ، فَمِنْهَا مَا وَقْتُهُ وَاحِدٌ ، وَمِنْهَا مَا لَهُ وَقْتَانِ ، وَكَثِيرٌ مِنْهَا أَدَاؤُهُ عَلَى وَجْهَيْنِ : أَحَدُهُمَا : وَقْتٌ مُوَسَّعٌ مُخَيَّرٌ فِيهِ ، إِنْ شَاءَ يُعَجِّلُهُ وَإِنْ شَاءَ يُؤَخِّرُهُ ،

Wa-ammā asbābuhā: fa-ka-wujūdi al-sabīli li-al-ḥajji, li-anna Allāha awjaba ʿalā ʿibādihi adāʾa ḥaqqihi, fa-al-amru qabla al-adāʾi, wa-al-amru qabla al-waqti iʿlāmun li-al-ʿabdi, kayfa yuʾaddī ḥaqqa Allāhi ʿazza wa-jalla idhā jāʾa al-waqtu, fa-minhā mā waqtuhu wāḥidun, wa-minhā mā lahu waqtāni, wa-kathīrun minhā adāʾuhu ʿalā wajhayni: aḥaduhumā: waqtun muwassaʿun mukhayyarun fīhi, in shāʾa yuʿajjiluhu wa-in shāʾa yuʾakhkhiruhu,

Their occasions are exemplified by having the means to make the pilgrimage. God has required His servants to fulfill His right; the command precedes performance. A command given before the appointed time informs the servant how to fulfill the right of God, mighty and majestic, when that time arrives. Some duties have one time and others two; many can be performed in two ways. One is within an ample period in which there is a choice: one may perform the duty early or delay it,

كَالظُّهْرِ إِلَى آخِرِ وَقْتِهَا ، وَكَالْعَصْرِ وَغَيْرِ ذٰلِكَ ، وَالْوَقْتُ الْآخَرُ : هُوَ الَّذِي أَلْزَمَ فِيهِ الْفَرْضَ ، وَإِنْ فَاتَ فَقَدْ خَرَجَ وَضَيَّعَ .

Ka-al-ẓuhri ilā ākhiri waqtihā, wa-ka-al-ʿaṣri wa-ghayri dhālika, wa-al-waqtu al-ākharu: huwa alladhī alzama fīhi al-farḍa, wa-in fāta fa-qad kharaja wa-ḍayyaʿa.

as with the noon prayer until the end of its period, the afternoon prayer, and other duties. The other time is that in which He has made performance imperative; if it passes, the person has transgressed and neglected the duty.

وَأَمَّا إِرَادَتُهَا : فَإِخْلَاصُ النِّيَّةِ لِلّٰهِ عَزَّ وَجَلَّ بِالْقِيَامِ بِهَا .

Wa-ammā irādatuhā: fa-ikhlāṣu al-niyyati li-llāhi ʿazza wa-jalla bi-al-qiyāmi bihā.

Their intention is to devote one’s purpose sincerely to God, mighty and majestic, in fulfilling them.

وَأَمَّا مَا أَوْجَبَهَا أَوَّلًا فَأَوَّلًا : فَإِنَّمَا يُسْتَدَلُّ عَلَى ذٰلِكَ بِالْكِتَابِ وَالسُّنَّةِ ، مَعَ التَّثَبُّتِ قَبْلَ الْفِعْلِ عَلَى قَدْرِ الْوُجُوبِ فِي أَدَاءِ أَيِّ الْحُقُوقِ أَعْظَمُ فِي وُجُوبِهَا ، وَأَيُّهَا قَدْ حَضَرَ وَقْتُهُ ، وَأَيُّهَا لَمْ يَحْضُرْ وَقْتُهُ ، وَأَيُّهَا يُتْرَكُ لِمَا هُوَ أَوْجَبُ مِنْهُ .

Wa-ammā mā awjabahā awwalan fa-awwalan: fa-innamā yustadallu ʿalā dhālika bi-al-kitābi wa-al-sunnati, maʿa al-tathabbuti qabla al-fiʿli ʿalā qadri al-wujūbi fī adāʾi ayyi al-ḥuqūqi aʿẓamu fī wujūbihā, wa-ayyuhā qad ḥaḍara waqtuhu, wa-ayyuhā lam yaḥḍur waqtuhu, wa-ayyuhā yutraku li-mā huwa awjabu minhu.

As for the order in which He has made them binding, this is discerned only through the Book and the prophetic way, together with careful consideration before acting of the degree of obligation: which rights have the greatest claim to fulfillment, which have fallen due, which have not yet fallen due, and which should be left for something more binding.

Source page 124

وَأَمَّا فِيمَا هِيَ : فَفِي أَعْمَالِ الْقُلُوبِ وَالْجَوَارِحِ .

Wa-ammā fī-mā hiya: fa-fī aʿmāli al-qulūbi wa-al-jawāriḥi.

As for their field of application, it is the deeds of hearts and limbs.

فَأَمَّا بِأَيِّهَا بَدَأَ اللّٰهُ عَزَّ وَجَلَّ : فَأَوَّلُ مَا بَدَأَ اللّٰهُ عَزَّ وَجَلَّ بِهِ خَلْقَهُ مِنْ إِيجَابِ الرِّعَايَةِ فِيهِ لِحَقِّهِ ، فَبَدَأَهُمْ بِأَنْ تَعَبَّدَهُمْ بِرِعَايَةِ حُقُوقِهِ فِي قُلُوبِهِمْ ، فِي جُمَلِ عُقُودِهَا وَهُمُومِهَا ؛ مِنْ تَدَيُّنِهَا ، وَمَحَابِّهَا ، وَمَكَارِهِهَا ، وَعِنْدَ مُنَازَعَةِ خَطَرَاتِهَا الَّتِي هِيَ بَدْءُ دَوَاعِي كُلِّ خَيْرٍ وَشَرٍّ ، ثُمَّ جَوَارِحِهِمْ مِنَ الْأَسْمَاعِ وَالْأَبْصَارِ ، وَالْأَلْسُنِ ، وَالْأَيْدِي ، وَالْأَرْجُلِ ،

Fa-ammā bi-ayyihā badaʾa Allāhu ʿazza wa-jalla: fa-awwalu mā badaʾa Allāhu ʿazza wa-jalla bihi khalqahu min ījābi al-riʿāyati fīhi li-ḥaqqihi, fa-badaʾahum bi-an taʿabbadahum bi-riʿāyati ḥuqūqihi fī qulūbihim, fī jumali ʿuqūdihā wa-humūmihā; min tadayyunihā, wa-maḥābbihā, wa-makārihihā, wa-ʿinda munāzaʿati khaṭarātihā allatī hiya badʾu dawāʿī kulli khayrin wa-sharrin, thumma jawāriḥihim mina al-asmāʿi wa-al-abṣāri, wa-al-alsuni, wa-al-aydī, wa-al-arjuli,

As for which God, mighty and majestic, began with: the first obligation God, mighty and majestic, placed upon His creatures to observe His right was to bind them to observe His rights in their hearts, in the whole range of their convictions and concerns: their religious commitments, loves, and aversions, and when their passing thoughts contend, for these are the beginnings of every prompting to good and evil. Then come their bodily faculties: hearing, sight, tongues, hands, feet,

وَالْمَآكِلِ ، وَالْمَشَامِّ ، وَالْمُبَاشَرَةِ بِالْأَبْدَانِ ؛ مِنَ الْأَخْذِ لِلْفِعْلِ وَالتَّرْكِ .

Wa-al-maʾākili, wa-al-mashāmmi, wa-al-mubāsharati bi-al-abdāni; mina al-akhdhi li-al-fiʿli wa-al-tarki.

eating, smelling, and bodily contact, in undertaking action or refraining from it.

فَعَلَى الْعَبْدِ أَنْ يَبْدَأَ بِمَا بَدَأَ اللّٰهُ عَزَّ وَجَلَّ بِهِ ، فَيَبْدَأَ بِرِعَايَةِ حُقُوقِ اللّٰهِ عَزَّ وَجَلَّ فِي قَلْبِهِ ، فَإِنَّهُ أَوَّلُ عَامِلٍ مِنْهُ ، وَعَنْهُ تَكُونُ أَعْمَالُ الْجَوَارِحِ ، فَيُوقِفَهُ حَيْثُ أَوْقَفَهُ اللّٰهُ عَزَّ وَجَلَّ ، مِنَ الرِّعَايَةِ لِحُقُوقِهِ ، فَيُوقِفَهُ عَلَى جُمَلِ رِعَايَةِ حُقُوقِ اللّٰهِ عَزَّ وَجَلَّ ، فِي عُقُودِ ضَمِيرِهِ ، حَتَّى يَقُومَ بِهَا لِلّٰهِ عَزَّ وَجَلَّ ،

Fa-ʿalā al-ʿabdi an yabdaʾa bi-mā badaʾa Allāhu ʿazza wa-jalla bihi, fa-yabdaʾa bi-riʿāyati ḥuqūqi Allāhi ʿazza wa-jalla fī qalbihi, fa-innahu awwalu ʿāmilin minhu, wa-ʿanhu takūnu aʿmālu al-jawāriḥi, fa-yūqifahu ḥaythu awqafahu Allāhu ʿazza wa-jalla, mina al-riʿāyati li-ḥuqūqihi, fa-yūqifahu ʿalā jumali riʿāyati ḥuqūqi Allāhi ʿazza wa-jalla, fī ʿuqūdi ḍamīrihi, ḥattā yaqūma bihā li-llāhi ʿazza wa-jalla,

The servant must begin where God, mighty and majestic, began: by observing the rights of God, mighty and majestic, in his heart. It is the first part of him to act, and from it arise the deeds of the limbs. He must hold it to the observance of His rights where God, mighty and majestic, has required it to stand, keeping it committed to the comprehensive observance of God’s rights, mighty and majestic, in his inward convictions, until it fulfills them for God, mighty and majestic,

كَمَا أَمَرَهُ وَتَعَبَّدَهُ وَهِيَ ثَلَاثُ خِلَالٍ :

Ka-mā amarahu wa-taʿabbadahu wa-hiya thalāthu khilālin:

as He commanded him and required him to serve. These are three qualities:

اعْتِقَادُ الْإِيمَانِ وَمُجَانَبَةُ الْكُفْرِ .

Iʿtiqādu al-īmāni wa-mujānabatu al-kufri.

Embracing faith and keeping clear of unbelief.

وَاعْتِقَادُ السُّنَّةِ وَمُجَانَبَةُ الْبِدْعَةِ .

Wa-iʿtiqādu al-sunnati wa-mujānabatu al-bidʿati.

Embracing the prophetic way and keeping clear of innovation.

وَاعْتِقَادُ الطَّاعَةِ وَمُجَانَبَةُ الْإِصْرَارِ عَلَى كُلِّ مَا يَكْرَهُ اللّٰهُ عَزَّ وَجَلَّ مِنْ عَمَلِ قَلْبٍ وَبَدَنٍ .

Wa-iʿtiqādu al-ṭāʿati wa-mujānabatu al-iṣrāri ʿalā kulli mā yakrahu Allāhu ʿazza wa-jalla min ʿamali qalbin wa-badanin.

Committing to obedience and avoiding persistence in every deed of heart or body that God, mighty and majestic, dislikes.

وَجُمَلُ حُقُوقِ اللّٰهِ عَزَّ وَجَلَّ فِي الْجَوَارِحِ : الْقِيَامُ بِالْحَرَكَاتِ فِيمَا أَوْجَبَ اللّٰهُ تَعَالَى ، وَتَرْكُ الْحَرَكَاتِ : وَهُوَ السُّكُونُ ، عَمَّا كَرِهَ اللّٰهُ عَزَّ وَجَلَّ ، ثُمَّ رِعَايَةُ حُقُوقِ اللّٰهِ عَزَّ وَجَلَّ عِنْدَ خَطَرَاتِ الْقُلُوبِ الدَّاعِيَةِ إِلَى كُلِّ خَيْرٍ وَشَرٍّ .

Wa-jumalu ḥuqūqi Allāhi ʿazza wa-jalla fī al-jawāriḥi: al-qiyāmu bi-al-ḥarakāti fī-mā awjaba Allāhu taʿālā, wa-tarku al-ḥarakāti: wa-huwa al-sukūnu, ʿammā kariha Allāhu ʿazza wa-jalla, thumma riʿāyatu ḥuqūqi Allāhi ʿazza wa-jalla ʿinda khaṭarāti al-qulūbi al-dāʿiyati ilā kulli khayrin wa-sharrin.

The rights of God, mighty and majestic, concerning the limbs are summed up in moving them to perform what God, exalted, has required, and withholding movement, that is, keeping still, from what God, mighty and majestic, dislikes. Then comes observing the rights of God, mighty and majestic, when passing thoughts in the heart call toward every good and evil.

Source page 125

بَابُ رِعَايَةِ حُقُوقِ اللّٰهِ تَعَالَى عِنْدَ الْخَطَرَاتِ فِي اعْتِقَادِ الْقُلُوبِ

Bābu riʿāyati ḥuqūqi Allāhi taʿālā ʿinda al-khaṭarāti fī iʿtiqādi al-qulūbi

Chapter on Observing the Rights of God, Exalted, When Passing Thoughts Shape the Heart’s Convictions

قُلْتُ : وَكَيْفَ يَرْعَى حُقُوقَ اللّٰهِ عَزَّ وَجَلَّ عِنْدَ الْخَطَرَاتِ ؟ وَبِمَ يُسْتَدَلُّ عَلَى ذٰلِكَ ؟ وَالْخَطَرَاتُ مَا هِيَ ؟

Qultu: Wa-kayfa yarʿā ḥuqūqa Allāhi ʿazza wa-jalla ʿinda al-khaṭarāti? Wa-bi-ma yustadallu ʿalā dhālika? Wa-al-khaṭarātu mā hiya?

I asked: How does one observe the rights of God, mighty and majestic, when passing thoughts arise? What guidance is used for this? And what are passing thoughts?

قَالَ : يَرْعَاهَا بِالتَّثَبُّتِ بِالِاسْتِدْلَالِ بِالْعِلْمِ عِنْدَ دَوَاعِي الْقُلُوبِ وَهِيَ الْخَطَرَاتُ ؛ لِأَنَّ الْخَطَرَاتِ هِيَ دَوَاعِي الْقُلُوبِ إِلَى كُلِّ خَيْرٍ وَشَرٍّ .

Qāla: Yarʿāhā bi-al-tathabbuti bi-al-istidlāli bi-al-ʿilmi ʿinda dawāʿī al-qulūbi wa-hiya al-khaṭarātu; li-anna al-khaṭarāti hiya dawāʿī al-qulūbi ilā kulli khayrin wa-sharrin.

He said: One observes them by proceeding carefully and seeking guidance through knowledge when the heart’s promptings arise. These are passing thoughts, for passing thoughts are what prompt hearts toward every good and evil.

قُلْتُ : الْخَطَرَاتُ مِنْ أَيْنَ بَدْؤُهَا ؟ وَمِنْ أَيِّ الْوُجُوهِ هِيَ ؟ أَمِنْ وَجْهٍ وَاحِدٍ أَمْ مِنْ وُجُوهٍ شَتَّى ؟

Qultu: Al-khaṭarātu min ayna badʾuhā? Wa-min ayyi al-wujūhi hiya? A-min wajhin wāḥidin am min wujūhin shattā?

I asked: Where do passing thoughts originate? From what sources do they come? From one source or from several different sources?

قَالَ : بَدْؤُهَا مِنْ هَوَى النَّفْسِ ، أَوْ مِنَ الْعَقْلِ بَعْدَ تَنْبِيهِ اللّٰهِ عَزَّ وَجَلَّ لَهُ ، أَوْ مِنَ الْعَدُوِّ ، وَهِيَ عَلَى ثَلَاثَةِ مَعَانٍ :

Qāla: Badʾuhā min hawā al-nafsi, aw mina al-ʿaqli baʿda tanbīhi Allāhi ʿazza wa-jalla lahu, aw mina al-ʿaduwwi, wa-hiya ʿalā thalāthati maʿānin:

He said: They originate in the self’s desire, in reason after God, mighty and majestic, has awakened it, or in the enemy. They are of three kinds:

الْأُولَى : تَنْبِيهٌ مِنَ الرَّحْمٰنِ ، وَكَذٰلِكَ يُرْوَى عَنْ غَيْرِ وَاحِدٍ ، يُرْوَى عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ : « مَنْ يُرِدِ اللّٰهُ بِهِ خَيْرًا يَجْعَلْ لَهُ وَاعِظًا مِنْ قَلْبِهِ » .

Al-ūlā: tanbīhun mina al-raḥmāni, wa-ka-dhālika yurwā ʿan ghayri wāḥidin, yurwā ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama annahu qāla: «Man yuridi Allāhu bihi khayran yajʿal lahu wāʿiẓan min qalbihi».

The first is an awakening from the All-Merciful. This is reported from more than one person. It is reported that the Prophet, may God bless him and grant him peace, said: “For whomever God wishes good, He appoints an admonisher from within his heart.”

وَرَوَى النَّوَّاسُ بْنُ سَمْعَانَ ، عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ ضَرَبَ مَثَلًا فَقَالَ : « مَثَلُ صِرَاطٍ وَعَلَيْهِ سُتُورٌ وَدَوَاعٍ مِنْ أَسْفَلِ الصِّرَاطِ ، وَدَوَاعٍ مِنْ أَعْلَاهُ ، فَالدَّوَاعِي مِنْ أَعْلَاهُ وَاعِظُ اللّٰهِ عَزَّ وَجَلَّ فِي قَلْبِ كُلِّ مُسْلِمٍ » .

Wa-rawā al-Nawwāsu bnu Samʿāna, ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama annahu ḍaraba mathalan fa-qāla: «Mathalu ṣirāṭin wa-ʿalayhi sutūrun wa-dawāʿin min asfali al-ṣirāṭi, wa-dawāʿin min aʿlāhu, fa-al-dawāʿī min aʿlāhu wāʿiẓu Allāhi ʿazza wa-jalla fī qalbi kulli muslimin».

Al-Nawwās ibn Samʿān reported that the Prophet, may God bless him and grant him peace, offered a parable, saying: “The likeness of a path with curtains upon it, callers from beneath the path, and callers from above it. The callers from above it are God’s admonisher, mighty and majestic, in every Muslim’s heart.”

Source page 126

فَثَبَتَ بِقَوْلِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ أَنَّ اللّٰهَ يَعِظُ عَبْدَهُ فَيَخْطُرُ بِبَالِهِ ذِكْرُهُ لِيَتَّعِظَ بِذٰلِكَ ، وَذٰلِكَ أَنَّ اللّٰهَ عَزَّ وَجَلَّ يُخْطِرُ بِبَالِ الْمُؤْمِنِ ، لِيُنَبِّهَهُ بِذٰلِكَ وَيَعِظَهُ ، فَمِنْهُ مَا يُخْطِرُ بِبَالِهِ بِإِحْدَاثِ الْخَاطِرِ ، فَيُنْشِئُهُ فِي قَلْبِهِ ، وَمِنْهُ مَا يَأْمُرُ الْمَلَكَ أَنْ يُخْطِرَ بِبَالِ الْعَبْدِ لِيَعِظَهُ بِذٰلِكَ ، وَيُنَبِّهَهُ لَهُ ؛

Fa-thabata bi-qawli al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama anna Allāha yaʿiẓu ʿabdahu fa-yakhṭuru bi-bālihi dhikruhu li-yattaʿiẓa bi-dhālika, wa-dhālika anna Allāha ʿazza wa-jalla yukhṭiru bi-bāli al-muʾmini, li-yunabbihahu bi-dhālika wa-yaʿiẓahu, fa-minhu mā yukhṭiru bi-bālihi bi-iḥdāthi al-khāṭiri, fa-yunshiʾuhu fī qalbihi, wa-minhu mā yaʾmuru al-malaka an yukhṭira bi-bāli al-ʿabdi li-yaʿiẓahu bi-dhālika, wa-yunabbihahu lahu;

The Prophet’s words, may God bless him and grant him peace, establish that God admonishes His servant, so that remembrance of Him comes to mind and the servant takes heed. God, mighty and majestic, brings something to the believer’s mind to awaken and admonish him. Sometimes He brings it to mind by originating the thought, creating it in his heart; sometimes He commands the angel to bring it to the servant’s mind, thereby admonishing him and drawing his attention to it.

وَإِيَّاهُ عَنَى عَبْدُ اللّٰهِ بْنُ مَسْعُودٍ بِقَوْلِهِ : « لَمَّةٌ مِنَ الْمَلَكِ » ، وَقَدْ قِيلَ فِي بَعْضِ الْحَدِيثِ عَنْ عَبْدِ اللّٰهِ : « لَمَّةٌ مِنَ الْمَلِكِ » يَعْنِي :

Wa-iyyāhu ʿanā ʿAbdu Allāhi bnu Masʿūdin bi-qawlihi: «Lammatun mina al-malaki», wa-qad qīla fī baʿḍi al-ḥadīthi ʿan ʿAbdi Allāhi: «Lammatun mina al-maliki» yaʿnī:

This is what ʿAbd Allāh ibn Masʿūd meant by saying, “A prompting from the angel.” In one version of the report from ʿAbd Allāh, it is said, “A prompting from the King,” meaning:

اللّٰهَ تَبَارَكَ وَتَعَالَى .

Allāha tabāraka wa-taʿālā.

God, blessed and exalted.

وَالثَّانِيَةُ : تَسْوِيلٌ وَأَمْرٌ مِنَ النَّفْسِ ، وَكَذٰلِكَ قَالَ اللّٰهُ عَزَّ وَجَلَّ فِيمَا يَصِفُ قَوْلَ نَبِيِّهِ إِسْرَائِيلَ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ ، إِذْ يَقُولُ لِبَنِيهِ : بَلْ سَوَّلَتْ لَكُمْ أَنْفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ .

Wa-al-thāniyatu: taswīlun wa-amrun mina al-nafsi, wa-ka-dhālika qāla Allāhu ʿazza wa-jalla fī-mā yaṣifu qawla nabiyyihi Isrāʾīla ṣallā Allāhu ʿalayhi wa-sallama, idh yaqūlu li-banīhi: Bal sawwalat lakum anfusukum amran fa-ṣabrun jamīlun.

The second is enticement and command from the self. Thus God, mighty and majestic, recounts the words of His Prophet Israel, may God bless him and grant him peace, when he said to his sons: “Rather, your own selves have made something seem appealing to you. So, beautiful patience.”

وَقَالَ جَلَّ وَعَلَا ، فِي قِصَّةِ ابْنَيْ آدَمَ : فَطَوَّعَتْ لَهُ نَفْسُهُ قَتْلَ أَخِيهِ فَقَتَلَهُ .

Wa-qāla jalla wa-ʿalā, fī qiṣṣati ibnay Ādama: Fa-ṭawwaʿat lahu nafsuhu qatla akhīhi fa-qatalahu.

He, majestic and high, said in the account of Adam’s two sons: “His self made it easy for him to kill his brother, and he killed him.”

Source page 127

وَقَالَ تَعَالَى : إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ .

Wa-qāla taʿālā: Inna al-nafsa la-ammāratun bi-al-sūʾi.

He, exalted, said: “The self certainly urges evil.”

وَالثَّالِثَةُ : تَزْيِينٌ وَنَزْغٌ وَوَسْوَسَةٌ مِنَ الشَّيْطَانِ .

Wa-al-thālithatu: tazyīnun wa-nazghun wa-waswasatun mina al-shayṭāni.

The third is embellishment, incitement, and whispering from Satan.

وَكَذٰلِكَ أَمَرَ اللّٰهُ تَعَالَى نَبِيَّهُ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ أَنْ يَفْزَعَ إِلَيْهِ بِالِاسْتِجَارَةِ بِهِ مِنْ خَطَرَاتِ الشَّيْطَانِ فَقَالَ تَعَالَى : وَإِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ سَمِيعٌ عَلِيمٌ .

Wa-ka-dhālika amara Allāhu taʿālā nabiyyahu ṣallā Allāhu ʿalayhi wa-sallama an yafzaʿa ilayhi bi-al-istijārati bihi min khaṭarāti al-shayṭāni fa-qāla taʿālā: Wa-immā yanzaghannaka mina al-shayṭāni nazghun fa-istaʿidh bi-Allāhi innahu samīʿun ʿalīmun.

Accordingly, God, exalted, commanded His Prophet, may God bless him and grant him peace, to turn urgently to Him, seeking His protection from Satan’s passing suggestions. He, exalted, said: “If an incitement from Satan stirs you, seek refuge in God. He is all-hearing, all-knowing.”

وَقَالَ جَلَّ وَعَزَّ : يُوَسْوِسُ فِي صُدُورِ النَّاسِ .

Wa-qāla jalla wa-ʿazza: Yuwaswisu fī ṣudūri al-nāsi.

He, majestic and mighty, said: “He whispers in people’s breasts.”

وَقَالَ عَزَّ وَجَلَّ ، فِيمَا وَصَفَ بِهِ آدَمَ وَحَوَّاءَ عَلَيْهِمَا السَّلَامُ : فَوَسْوَسَ لَهُمَا الشَّيْطَانُ .

Wa-qāla ʿazza wa-jalla, fī-mā waṣafa bihi Ādama wa-Ḥawwāʾa ʿalayhimā al-salāmu: Fa-waswasa lahumā al-shayṭānu.

He, mighty and majestic, said in His account of Adam and Eve, peace be upon them both: “Then Satan whispered to them both.”

وَقَالَ جَلَّ وَعَزَّ : وَزَيَّنَ لَهُمُ الشَّيْطَانُ مَا كَانُوا يَعْمَلُونَ .

Wa-qāla jalla wa-ʿazza: Wa-zayyana lahumu al-shayṭānu mā kānū yaʿmalūna.

He, majestic and mighty, said: “Satan made what they were doing seem attractive to them.”

فَعَلَى الْعَبْدِ التَّثَبُّتُ بِالْعِلْمِ الدَّالِّ عَلَى الْخَطَرَاتِ حَتَّى يَسْتَدِلَّ فَيَعْلَمَ مِنْ أَيِّ الْوُجُوهِ الْخَطْرَةُ حِينَ تَعْرِضُ ، فَيَجْعَلَ الْكِتَابَ وَالسُّنَّةَ دَلِيلَهُ ، فَإِنْ لَمْ يَتَثَبَّتْ بِعَقْلِهِ ، وَيَجْعَلِ الْعِلْمَ دَلِيلَهُ ، لَمْ يُبْصِرْ مَا يَضُرُّهُ مِمَّا يَنْفَعُهُ ، وَقَدْ قَالَ بَعْضُ الْحُكَمَاءِ : إِنْ أَرَدْتَ أَنْ يَكُونَ الْعَقْلُ غَالِبًا لِلْهَوَى فَلَا تَعْجَلْ بِفِعْلِ الشَّهْوَةِ حَتَّى تَنْظُرَ فِي الْعَاقِبَةِ .

Fa-ʿalā al-ʿabdi al-tathabbutu bi-al-ʿilmi al-dālli ʿalā al-khaṭarāti ḥattā yastadilla fa-yaʿlama min ayyi al-wujūhi al-khaṭratu ḥīna taʿriḍu, fa-yajʿala al-kitāba wa-al-sunnata dalīlahu, fa-in lam yatathabbat bi-ʿaqlihi, wa-yajʿali al-ʿilma dalīlahu, lam yubṣir mā yaḍurruhu mimmā yanfaʿuhu, wa-qad qāla baʿḍu al-ḥukamāʾi: In aradta an yakūna al-ʿaqlu ghāliban li-al-hawā fa-lā taʿjal bi-fiʿli al-shahwati ḥattā tanẓura fī al-ʿāqibati.

The servant must proceed carefully, guided by knowledge that identifies passing thoughts, so that when a thought arises he can discern its source. He must make the Book and the prophetic way his guide. If he does not deliberate with his reason and make knowledge his guide, he will not distinguish what harms him from what benefits him. One of the wise said: If you want reason to prevail over desire, do not hurry to gratify an appetite before considering the outcome.

Source page 128

فَصْلٌ فِي التَّثَبُّتِ وَحَبْسِ النَّفْسِ عِنْدَ الْفِعْلِ

Faṣlun fī al-tathabbuti wa-ḥabsi al-nafsi ʿinda al-fiʿli

Section on Deliberation and Restraining the Self When Acting

قُلْتُ : وَمَا التَّثَبُّتُ ؟

Qultu: Wa-mā al-tathabbutu?

I asked: What is deliberation?

قَالَ : حَبْسُ النَّفْسِ قَبْلَ الْفِعْلِ وَتَرْكُ الْعَجَلَةِ ، وَهُوَ الصَّبْرُ قَبْلَ الْفِعْلِ .

Qāla: Ḥabsu al-nafsi qabla al-fiʿli wa-tarku al-ʿajalati, wa-huwa al-ṣabru qabla al-fiʿli.

He said: Restraining the self before acting and abandoning haste. It is patience before action.

قُلْتُ : فَإِنْ جَاشَتِ النَّفْسُ إِلَى الْعَجَلَةِ بِالْفِعْلِ ، فَمَا الَّذِي يَحْبِسُهَا ؟

Qultu: Fa-in jāshati al-nafsu ilā al-ʿajalati bi-al-fiʿli, fa-mā alladhī yaḥbisuhā?

I asked: If the self surges toward hasty action, what restrains it?

قَالَ : يُذَكِّرُهَا نَظَرَ اللّٰهِ عَزَّ وَجَلَّ إِلَيْهَا ، وَيُخَوِّفُهَا نُزُولَ نِقْمَتِهِ ، فَإِنْ أَبَتْ عَاتَبَهَا فَقَالَ لَهَا : إِنَّ اللّٰهَ عَزَّ وَجَلَّ يَرَاكِ فَلَا تَعْجَلِي وَقِفِي ، فَإِنَّكِ مَوْقُوفَةٌ غَدًا عَلَى فِعْلِكِ . وَلَا يَدَعُ الِاسْتِعَانَةَ بِاللّٰهِ عَزَّ وَجَلَّ ؛ أَنْ يُقَوِّيَ ضَعْفَهُ وَيَقْهَرَ لَهُ هَوَاهُ ،

Qāla: Yudhakkiruhā naẓara Allāhi ʿazza wa-jalla ilayhā, wa-yukhawwifuhā nuzūla niqmatihi, fa-in abat ʿātabahā fa-qāla lahā: Inna Allāha ʿazza wa-jalla yarāki fa-lā taʿjalī wa-qifī, fa-innaki mawqūfatun ghadan ʿalā fiʿliki. Wa-lā yadaʿu al-istiʿānata bi-Allāhi ʿazza wa-jalla; an yuqawwiya ḍaʿfahu wa-yaqhara lahu hawāhu,

He said: He reminds it that God, mighty and majestic, is watching it and warns it of His retribution descending. If it refuses, he reproaches it, saying: God, mighty and majestic, sees you. Do not rush; stop, for tomorrow you will be made to answer for your action. He must not cease seeking the help of God, mighty and majestic, asking Him to strengthen his weakness and subdue his desire for him,

لِأَنَّهُ مَنْ ثَقُلَ عَلَيْهِ تَوْقِيفُ اللّٰهِ عَزَّ وَجَلَّ غَدًا عَلَى فِعْلِهِ خَفَّ عَلَيْهِ فِي الدُّنْيَا أَنْ يَقِفَ وَيَتَثَبَّتَ قَبْلَ فِعْلِهِ ؛ خَوْفًا وَحَيَاءً مِنْ تَوْقِيفِ اللّٰهِ عَزَّ وَجَلَّ غَدًا عَلَى فِعْلِهِ .

Li-annahu man thaqula ʿalayhi tawqīfu Allāhi ʿazza wa-jalla ghadan ʿalā fiʿlihi khaffa ʿalayhi fī al-dunyā an yaqifa wa-yatathabbata qabla fiʿlihi; khawfan wa-ḥayāʾan min tawqīfi Allāhi ʿazza wa-jalla ghadan ʿalā fiʿlihi.

because someone who finds the thought of being confronted by God, mighty and majestic, tomorrow over his action burdensome will find it easy in this world to stop and deliberate before acting, out of fear and shame at being confronted by God, mighty and majestic, tomorrow over his action.

فَبِالْعَقْلِ وَالْعِلْمِ وَالتَّثَبُّتِ ، يُبْصِرُ الضَّرَرَ وَالنَّفْعَ مِنْ دَوَاعِي الْقُلُوبِ بِالْخَطَرَاتِ ، وَإِلَّا لَمْ يُؤْمَنْ عَلَيْهِ أَنْ يَقْبَلَ خَطْرَةً مِنْ نَزَغَاتِ الشَّيْطَانِ ، أَوْ تَسْوِيلِ النَّفْسِ يَحْسَبُهَا تَنْبِيهًا مِنَ الرَّحْمٰنِ جَلَّ وَعَزَّ ، أَوْ يَنْفِيَ خَطْرَةً مِنَ التَّنْبِيهِ عَلَى الْخَيْرِ يَحْسَبُهَا مِنْ تَسْوِيلِ النَّفْسِ أَوْ مِنْ تَزْيِينِ الشَّيْطَانِ ، فَلَنْ يُمَيِّزَ بَيْنَ ذٰلِكَ وَلَا يَعْرِفَهُ إِلَّا بِالْعِلْمِ وَالتَّثَبُّتِ بِالْعَقْلِ .

Fa-bi-al-ʿaqli wa-al-ʿilmi wa-al-tathabbuti, yubṣiru al-ḍarara wa-al-nafʿa min dawāʿī al-qulūbi bi-al-khaṭarāti, wa-illā lam yuʾman ʿalayhi an yaqbala khaṭratan min nazaghāti al-shayṭāni, aw taswīli al-nafsi yaḥsabuhā tanbīhan mina al-raḥmāni jalla wa-ʿazza, aw yanfiya khaṭratan mina al-tanbīhi ʿalā al-khayri yaḥsabuhā min taswīli al-nafsi aw min tazyīni al-shayṭāni, fa-lan yumayyiza bayna dhālika wa-lā yaʿrifahu illā bi-al-ʿilmi wa-al-tathabbuti bi-al-ʿaqli.

Through reason, knowledge, and deliberation he discerns harm and benefit in the heart’s promptings through passing thoughts. Otherwise, he may accept an impulse from Satan’s incitements or the self’s enticement, thinking it an awakening from the All-Merciful, majestic and mighty. Or he may reject a thought awakening him to good, thinking it an enticement of the self or an embellishment from Satan. He will distinguish and recognize these only through knowledge and rational deliberation.

وَمَثَلُ ذٰلِكَ : كَمَنْ هُوَ فِي ظُلْمَةٍ شَدِيدَةٍ فِي الطَّرِيقِ مَخُوفَةٍ مِنَ الْآبَارِ فِي الْمَطَرِ الْوَابِلِ . فَلَنْ يَنْفَعَهُ بَصَرُهُ بِغَيْرِ سِرَاجٍ ، وَلَنْ يَنْفَعَهُ السِّرَاجُ إِنْ لَمْ يَكُنْ لَهُ بَصَرٌ صَحِيحٌ ، وَلَنْ يَنْفَعَهُ الْبَصَرُ وَالسِّرَاجُ إِنْ لَمْ يَرْمِ بَصَرَهُ حَيْثُ يَضَعُ قَدَمَهُ وَيَتَثَبَّتْ ، فَإِنْ نَظَرَ إِلَى السَّمَاءِ أَوِ الْتَفَتَ ، وَنَظَرُهُ صَحِيحٌ وَسِرَاجُهُ يَزْهَرُ ،

Wa-mathalu dhālika: ka-man huwa fī ẓulmatin shadīdatin fī al-ṭarīqi makhūfatin mina al-ābāri fī al-maṭari al-wābili. Fa-lan yanfaʿahu baṣaruhu bi-ghayri sirājin, wa-lan yanfaʿahu al-sirāju in lam yakun lahu baṣarun ṣaḥīḥun, wa-lan yanfaʿahu al-baṣaru wa-al-sirāju in lam yarmi baṣarahu ḥaythu yaḍaʿu qadamahu wa-yatathabbat, fa-in naẓara ilā al-samāʾi awi iltafata, wa-naẓaruhu ṣaḥīḥun wa-sirājuhu yazharu,

It is like someone in deep darkness on a road made dangerous by wells, amid pouring rain. His sight will not help him without a lamp, and the lamp will not help him unless his sight is sound. Neither sight nor lamp will help him unless he directs his gaze where he places his foot and proceeds carefully. If he looks at the sky or turns aside, even with sound sight and a shining lamp,

كَانَ كَمَنْ لَا بَصَرَ لَهُ وَلَا سِرَاجَ مَعَهُ ، وَإِنْ هُوَ رَمَى بِطَرْفِهِ نَحْوَ الْأَرْضِ وَلَا سِرَاجَ مَعَهُ ، كَانَ كَمَنْ لَا بَصَرَ لَهُ .

Kāna ka-man lā baṣara lahu wa-lā sirāja maʿahu, wa-in huwa ramā bi-ṭarfihi naḥwa al-arḍi wa-lā sirāja maʿahu, kāna ka-man lā baṣara lahu.

he is like someone without sight or a lamp. If he directs his gaze toward the ground but has no lamp, he is like someone without sight.

Source page 129

فَمَثَلُ الْبَصَرِ الصَّحِيحِ : كَمَثَلِ الْعَقْلِ ، وَمَثَلُ السِّرَاجِ : كَمَثَلِ الْعِلْمِ ، وَمَثَلُ النَّظَرِ بِالتَّثَبُّتِ : مَثَلُ التَّثَبُّتِ بِالْعَقْلِ وَالِاسْتِضَاءَةِ بِالْعِلْمِ وَعَرْضِ مَا يَخْطُرُ عَلَى الْكِتَابِ وَالسُّنَّةِ . وَلَيْسَ فِي أَكْثَرِ ذٰلِكَ طُولُ مُكْثٍ لِمَنْ عَلِمَ أَنَّهُ يُرَادُ مِنْهُ أَنْ يَكُونَ حَذِرًا ، فَإِذَا سَنَحَتِ الْخَطْرَةُ بِالِاعْتِرَاضِ عَرَفَهَا فِي مِثْلِ لَمْحِ الْبَصَرِ ، لِلْعِلْمِ الْمُتَأَصِّلِ فِي قَلْبِهِ إِذْ يَقَّظَهُ الْحَذَرُ لِذٰلِكَ ،

Fa-mathalu al-baṣari al-ṣaḥīḥi: ka-mathali al-ʿaqli, wa-mathalu al-sirāji: ka-mathali al-ʿilmi, wa-mathalu al-naẓari bi-al-tathabbuti: mathalu al-tathabbuti bi-al-ʿaqli wa-al-istiḍāʾati bi-al-ʿilmi wa-ʿarḍi mā yakhṭuru ʿalā al-kitābi wa-al-sunnati. Wa-laysa fī akthari dhālika ṭūlu mukthin li-man ʿalima annahu yurādu minhu an yakūna ḥadhiran, fa-idhā sanaḥati al-khaṭratu bi-al-iʿtirāḍi ʿarafahā fī mithli lamḥi al-baṣari, li-al-ʿilmi al-mutaʾaṣṣili fī qalbihi idh yaqqaẓahu al-ḥadharu li-dhālika,

Sound sight is like reason, the lamp is like knowledge, and looking carefully is like deliberating with reason, taking illumination from knowledge, and testing what occurs to the mind against the Book and the prophetic way. Most of this requires no long pause from someone who knows he is required to be vigilant. When a passing thought presents itself, he recognizes it in something like the blink of an eye, because of the knowledge firmly rooted in his heart and the wariness that has awakened him to it,

حَتَّى يَأْتِيَ الشَّيْءُ الَّذِي يَلْتَبِسُ عَلَيْهِ وَيَشْتَبِهُ ، فَعِنْدَ ذٰلِكَ يَمْكُثُ حَتَّى يَعْلَمَ ، فَإِنْ لَمْ يَكُنْ لَهُ عِلْمٌ فَعَلَيْهِ التَّمَكُّثُ ، وَإِنْ طَالَ ذٰلِكَ حَتَّى يَعْلَمَ ؛ أَيُرْضِي اللّٰهَ عَزَّ وَجَلَّ قَبُولُ مَا عَرَضَ مِنْ دَوَاعِي قَلْبِهِ ، أَوْ يُسْخِطُهُ ؛ لَا يَسَعُهُ إِلَّا ذٰلِكَ .

Ḥattā yaʾtiya al-shayʾu alladhī yaltabisu ʿalayhi wa-yashtabihu, fa-ʿinda dhālika yamkuthu ḥattā yaʿlama, fa-in lam yakun lahu ʿilmun fa-ʿalayhi al-tamakkuthu, wa-in ṭāla dhālika ḥattā yaʿlama; a-yurḍī Allāha ʿazza wa-jalla qabūlu mā ʿaraḍa min dawāʿī qalbihi, aw yuskhiṭuhu; lā yasaʿuhu illā dhālika.

until something comes that is obscure and doubtful to him. Then he pauses until he knows. If he lacks knowledge, he must wait, however long that takes, until he knows whether accepting the prompting that has arisen in his heart pleases God, mighty and majestic, or angers Him. He has no other permissible course.

Source page 130

بَابُ مَنَازِلِ أَهْلِ الرِّعَايَةِ لِحُقُوقِ اللّٰهِ عَزَّ وَجَلَّ فِي رَدِّ الْخَطَرَاتِ وَقَبُولِهَا فِي أَعْمَالِ الْقُلُوبِ وَالْجَوَارِحِ عَلَى قَدْرِ مَنَازِلِ أَهْلِ الْقُوَّةِ وَالضَّعْفِ

Bābu manāzili ahli al-riʿāyati li-ḥuqūqi Allāhi ʿazza wa-jalla fī raddi al-khaṭarāti wa-qabūlihā fī aʿmāli al-qulūbi wa-al-jawāriḥi ʿalā qadri manāzili ahli al-quwwati wa-al-ḍaʿfi

Chapter on the Stations of Those Who Observe the Rights of God, Mighty and Majestic, in Rejecting and Accepting Passing Thoughts Concerning Deeds of Heart and Limbs, According to Their Degrees of Strength and Weakness

وَالرَّاعُونَ لِحُقُوقِ اللّٰهِ عَزَّ وَجَلَّ فِي مَنَازِلَ شَتَّى ، وَقَدْ يَنْتَقِلُ كُلُّ رَاعٍ مِنْهُمْ فِي تِلْكَ الْمَنَازِلِ عَلَى قَدْرِ قُوَّتِهِ وَضَعْفِهِ .

Wa-al-rāʿūna li-ḥuqūqi Allāhi ʿazza wa-jalla fī manāzila shattā, wa-qad yantaqilu kullu rāʿin minhum fī tilka al-manāzili ʿalā qadri quwwatihi wa-ḍaʿfihi.

Those who observe the rights of God, mighty and majestic, occupy different stations. Each may move among those stations according to his strength or weakness.

فَأَوَّلُ مَنْزِلَةٍ مِنَ الرِّعَايَةِ ، وَأَهْلُهَا أَقْوَى الْخَلْقِ فِي الرِّعَايَةِ لِحُقُوقِ اللّٰهِ عَزَّ وَجَلَّ :

Fa-awwalu manzilatin mina al-riʿāyati, wa-ahluhā aqwā al-khalqi fī al-riʿāyati li-ḥuqūqi Allāhi ʿazza wa-jalla:

The first station of observance, whose people are the strongest of all in observing the rights of God, mighty and majestic, is:

الرِّعَايَةُ عِنْدَ الْخَطَرَاتِ ، بَعْدَ اعْتِقَادِ جُمَلِ حُقُوقِ اللّٰهِ عَزَّ وَجَلَّ ، فَلَا تَخْطُرُ بِقَلْبِهِ خَطْرَةٌ مِنْ أَعْمَالِ قَلْبِهِ إِلَّا جَعَلَ الْكِتَابَ وَالسُّنَّةَ دَلِيلَيْنِ عَلَيْهَا ، فَلَمْ يَقْبَلْهَا بِاعْتِقَادِ الضَّمِيرِ ، وَلَا يَتْرُكْهَا تَسْكُنُ قَلْبَهُ فِي مَجَالِ الْفِكْرِ مِنَ التَّمَنِّي وَغَيْرِهِ ، إِلَّا أَنْ يَشْهَدَ لَهُ الْعِلْمُ أَنَّ اللّٰهَ عَزَّ وَجَلَّ قَدْ أَمَرَ بِهَا وَنَدَبَ إِلَيْهَا ، أَوْ أَذِنَ فِيهَا بِأَسْبَابِهَا وَعِلَلِهَا ،

Al-riʿāyatu ʿinda al-khaṭarāti, baʿda iʿtiqādi jumali ḥuqūqi Allāhi ʿazza wa-jalla, fa-lā takhṭuru bi-qalbihi khaṭratun min aʿmāli qalbihi illā jaʿala al-kitāba wa-al-sunnata dalīlayni ʿalayhā, fa-lam yaqbalhā bi-iʿtiqādi al-ḍamīri, wa-lā yatrukhā taskunu qalbahu fī majāli al-fikri mina al-tamannī wa-ghayrihi, illā an yashhada lahu al-ʿilmu anna Allāha ʿazza wa-jalla qad amara bihā wa-nadaba ilayhā, aw adhina fīhā bi-asbābihā wa-ʿilalihā,

Observance at the arising of passing thoughts, after committing oneself to the whole body of God’s rights, mighty and majestic. No thought concerning the deeds of his heart occurs without his making the Book and the prophetic way his two guides concerning it. He neither embraces it as an inward conviction nor lets it settle in his heart in the course of thought, whether as a wish or anything else, unless knowledge testifies that God, mighty and majestic, has commanded it and encouraged it, or permitted it, with its occasions and grounds,

وَوَقْتِهَا وَإِرَادَتِهَا فِيهَا ، فَإِنَّهُ قَدْ يَقْبَلُ الْخَطْرَةَ ، يَرَى أَنَّهَا دَاعِيَةٌ إِلَى سُنَّةٍ وَهِيَ بِدْعَةٌ ، وَقَدْ يَرَى أَنَّهَا دَاعِيَةٌ إِلَى طَاعَةٍ وَهِيَ مَعْصِيَةٌ ، وَقَدْ يَرَى أَنَّهَا دَاعِيَةٌ إِلَى خَيْرٍ وَهِيَ شَرٌّ ، كَالْخَطْرَةِ تَدْعُو إِلَى الْإِخْلَاصِ بِتَرْكِ الْعَمَلِ ، وَإِلَى التَّنَزُّهِ عَنِ الْخَلْقِ بِالْكِبْرِ ، وَإِلَى الرَّجَاءِ عَلَى الْعَمَلِ بِالْعُجْبِ وَالْغِرَّةِ ، وَإِلَى الْمُنَافَسَةِ بِالْحَسَدِ ،

Wa-waqtihā wa-irādatihā fīhā, fa-innahu qad yaqbalu al-khaṭrata, yarā annahā dāʿiyatun ilā sunnatin wa-hiya bidʿatun, wa-qad yarā annahā dāʿiyatun ilā ṭāʿatin wa-hiya maʿṣiyatun, wa-qad yarā annahā dāʿiyatun ilā khayrin wa-hiya sharrun, ka-al-khaṭrati tadʿū ilā al-ikhlāṣi bi-tarki al-ʿamali, wa-ilā al-tanazzuhi ʿani al-khalqi bi-al-kibri, wa-ilā al-rajāʾi ʿalā al-ʿamali bi-al-ʿujbi wa-al-ghirrati, wa-ilā al-munāfasati bi-al-ḥasadi,

its time and the intention involved. He may accept a passing thought believing it calls him to the prophetic way, when it is innovation; or believe it calls him to obedience, when it is disobedience; or believe it calls him to good, when it is evil. Such is a thought that calls to sincerity through abandoning action, to keeping oneself apart from people through arrogance, to hope based on one’s deeds through self-admiration and self-deception, or to striving to excel through envy,

Source page 131

وَإِلَى الْغَضَبِ لِلّٰهِ عَزَّ وَجَلَّ بِتَمَنِّي الْبَلَاءِ فِي الدِّينِ وَالدُّنْيَا لِلْمُسْلِمِينَ ، وَاعْتِقَادِ اسْتِحْلَالِ مَا حَرَّمَ اللّٰهُ عَزَّ وَجَلَّ مِنْهُمْ ؛ وَنَحْوِ ذٰلِكَ مِنَ الْخَطَرَاتِ ، وَإِلَى الْقَدَرِ بِتَنْزِيهِ اللّٰهِ عَزَّ وَجَلَّ ، وَإِلَى رَأْيِ جَهْمٍ بِنَفْيِ التَّشْبِيهِ ، وَإِلَى التَّشْبِيهِ بِنَفْيِ رَأْيِ جَهْمٍ ، وَإِلَى الِاعْتِزَالِ بِتَثْبِيتِ الْوَعِيدِ ، وَإِلَى الْخُرُوجِ بِالسَّيْفِ بِالْغَضَبِ لِلّٰهِ عَزَّ وَجَلَّ ،

Wa-ilā al-ghaḍabi li-llāhi ʿazza wa-jalla bi-tamannī al-balāʾi fī al-dīni wa-al-dunyā li-al-muslimīna, wa-iʿtiqādi istiḥlāli mā ḥarrama Allāhu ʿazza wa-jalla minhum; wa-naḥwi dhālika mina al-khaṭarāti, wa-ilā al-qadari bi-tanzīhi Allāhi ʿazza wa-jalla, wa-ilā raʾyi Jahmin bi-nafyi al-tashbīhi, wa-ilā al-tashbīhi bi-nafyi raʾyi Jahmin, wa-ilā al-iʿtizāli bi-tathbīti al-waʿīdi, wa-ilā al-khurūji bi-al-sayfi bi-al-ghaḍabi li-llāhi ʿazza wa-jalla,

or to anger for God’s sake, mighty and majestic, by wishing affliction upon Muslims in their religion and worldly lives, and believing it lawful to violate what God, mighty and majestic, has made inviolable in them; and other thoughts of this kind. Or it calls to Qadarite doctrine in the name of declaring God, mighty and majestic, free of imperfection; to Jahm’s teaching in the name of denying likeness between God and creation; to attributing such likeness in the name of rejecting Jahm’s teaching; to Muʿtazilism in the name of upholding the threat of punishment; or to armed rebellion in the name of anger for God’s sake, mighty and majestic,

أَوْ إِلَى الْإِرْجَاءِ بِتَعْظِيمِ الْأَقْدَارِ وَتَنْزِيهِ الْإِيمَانِ مِنَ النُّقْصَانِ .

Aw ilā al-irjāʾi bi-taʿẓīmi al-aqdāri wa-tanzīhi al-īmāni mina al-nuqṣāni.

or to Murjiʾite doctrine in the name of exalting the divine decrees and declaring faith free of diminution.

وَقَدْ تَخْطُرُ الْخَطْرَةُ تَدْعُو إِلَى بِدْعَةٍ فِي الْجُمْلَةِ يَحْسَبُهَا سُنَّةً . وَمِمَّا يَدُلُّ عَلَى ذٰلِكَ : أَنَّ قُلُوبَ أَهْلِ الْبِدَعِ إِذَا خَطَرَتْ بِهَا الْخَطَرَاتُ تَدْعُوهُمْ إِلَى بِدْعَةٍ عَدُّوهَا سُنَّةً ، فَكَذٰلِكَ أَهْلُ السُّنَّةِ : لَنْ يَدَعَ الْعَدُوُّ أَنْ يَدْعُوَهُمْ إِلَى الْبِدَعِ عِنْدَ غَفَلَاتِهِمْ مِنْ حَيْثُ لَا يَشْعُرُونَ ؛ وَلَوْلَا ذٰلِكَ مَا ابْتَدَعَ أَحَدٌ بِدْعَةً بَعْدَ اعْتِقَادِهِ لِلسُّنَّةِ فِي عِبَادَةٍ وَلَا غَيْرِهَا ؛

Wa-qad takhṭuru al-khaṭratu tadʿū ilā bidʿatin fī al-jumlati yaḥsabuhā sunnatan. Wa-mimmā yadullu ʿalā dhālika: anna qulūba ahli al-bidaʿi idhā khaṭarat bihā al-khaṭarātu tadʿūhum ilā bidʿatin ʿaddūhā sunnatan, fa-ka-dhālika ahlu al-sunnati: lan yadaʿa al-ʿaduwwu an yadʿuwahum ilā al-bidaʿi ʿinda ghafalātihim min ḥaythu lā yashʿurūna; wa-lawlā dhālika mā ibtadaʿa aḥadun bidʿatan baʿda iʿtiqādihi li-al-sunnati fī ʿibādatin wa-lā ghayrihā;

In general, a passing thought may call to an innovation that a person mistakes for the prophetic way. One indication is that when thoughts arise in the hearts of adherents of innovation, calling them to innovation, they count them as the prophetic way. The same danger faces adherents of the prophetic way: the enemy will not cease calling them to innovations in their heedless moments without their realizing it. Were this not so, no one would introduce an innovation in worship or anything else after committing to the prophetic way.

لِأَنَّهُ قَدْ يَدْعُوهُ الْعَدُوُّ إِلَى الِابْتِدَاعِ فِي زُهْدِهِ وَفِي رِضَائِهِ وَتَوَكُّلِهِ ، فَيُخَالِفُ زُهْدَ الْأَئِمَّةِ الْمُتَقَدِّمِينَ وَتَوَكُّلَهُمْ ، وَرِضَاءَهُمْ وَيَقِينَهُمْ ، بِمُخَالَفَتِهِ السُّنَّةَ وَاعْتِقَادِهِ الْبِدْعَةَ ، وَهُوَ يَرَى أَنَّهَا سُنَّةٌ ، كَمَا اعْتَقَدَ قَوْمٌ فِي الزُّهْدِ فِي الدُّنْيَا بِتَضْيِيعِ الْعِيَالِ ، وَبِتَرْكِ وُجُوبِ حَقِّ الْوَالِدَيْنِ ، وَالتَّوَكُّلِ بِتَرْكِ الِاكْتِسَابِ عَلَى الْأَهْلِ وَالْأَوْلَادِ وَالْخُرُوجِ فِي السَّفَرِ بِلَا زَادٍ ، وَالرِّضَا بِالسُّرُورِ بِالْبَلَاءِ إِذَا وَقَعَ بِالْمُسْلِمِينَ ،

Li-annahu qad yadʿūhu al-ʿaduwwu ilā al-ibtidāʿi fī zuhdihi wa-fī riḍāʾihi wa-tawakkulihi, fa-yukhālifu zuhda al-aʾimmati al-mutaqaddimīna wa-tawakkulahum, wa-riḍāʾahum wa-yaqīnahum, bi-mukhālafatihi al-sunnata wa-iʿtiqādihi al-bidʿata, wa-huwa yarā annahā sunnatun, ka-mā iʿtaqada qawmun fī al-zuhdi fī al-dunyā bi-taḍyīʿi al-ʿiyāli, wa-bi-tarki wujūbi ḥaqqi al-wālidayni, wa-al-tawakkuli bi-tarki al-iktisābi ʿalā al-ahli wa-al-awlādi wa-al-khurūji fī al-safari bi-lā zādin, wa-al-riḍā bi-al-surūri bi-al-balāʾi idhā waqaʿa bi-al-muslimīna,

The enemy may call him to innovate in his renunciation, contentment, and trust in God, so that he departs from the renunciation, trust, contentment, and certainty of the earlier leaders by contradicting the prophetic way and embracing innovation while believing it to be the prophetic way. Thus some people understood renouncing this world to mean neglecting dependents and abandoning the binding rights of parents; trust in God to mean giving up earning for one’s wife and children and setting out on journeys without provisions; and contentment to mean rejoicing when affliction befalls Muslims,

وَبِتَحْرِيمِ الدَّوَاءِ وَالدُّعَاءِ ، وَتَرْكِ التَّمَنِّي أَنَّ الْمَعَاصِيَ لَمْ تَكُنْ ، وَبِالِاشْتِغَالِ بِاللّٰهِ عَزَّ وَجَلَّ ، بِتَرْكِ الْفَرَائِضِ ، وَبِتَرْكِ النَّوَافِلِ ، وَدَعْوَى الْبَصَائِرِ وَاسْتِنَارَةِ الْقُلُوبِ بِادِّعَاءِ عِلْمِ الْغُيُوبِ ؛ مِنَ الْقَطْعِ عَلَى مَا فِي ضَمَائِرِ الْخَلْقِ ، وَمَا يُسِرُّونَ وَيَكْتُمُونَ ؛ وَيَحْتَجُّونَ فِي ذٰلِكَ بِآثَارٍ ، مِثْلِ قَوْلِهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ : « الْمُؤْمِنُ يَنْظُرُ بِنُورِ اللّٰهِ » .

Wa-bi-taḥrīmi al-dawāʾi wa-al-duʿāʾi, wa-tarki al-tamannī anna al-maʿāṣiya lam takun, wa-bi-al-ishtighāli bi-Allāhi ʿazza wa-jalla, bi-tarki al-farāʾiḍi, wa-bi-tarki al-nawāfili, wa-daʿwā al-baṣāʾiri wa-istinārati al-qulūbi bi-iddiʿāʾi ʿilmi al-ghuyūbi; mina al-qaṭʿi ʿalā mā fī ḍamāʾiri al-khalqi, wa-mā yusirrūna wa-yaktumūna; wa-yaḥtajjūna fī dhālika bi-āthārin, mithli qawlihi ṣallā Allāhu ʿalayhi wa-sallama: «Al-muʾminu yanẓuru bi-nūri Allāhi».

prohibiting medicine and supplication, and giving up the wish that sins had not occurred. They understood absorption in God, mighty and majestic, to mean abandoning obligatory duties and voluntary acts; and claimed insight and illuminated hearts by claiming knowledge of unseen things, asserting certainty about what lies within people and what they conceal and keep secret. They support this with transmitted reports, such as his saying, may God bless him and grant him peace: “The believer sees by God’s light.”

Source page 132

وَكُلُّ فِرْقَةٍ مِمَّنْ ذَكَرْنَا تَحْتَجُّ بِالْآثَارِ ، وَالْكِتَابِ ، وَالْمَقَايِيسِ ؛ وَلٰكِنْ يَطُولُ ذِكْرُهَا ، وَإِنَّمَا أَرَدْنَا تَحْذِيرَ جُمْلَتِهَا ، لِيَعْرِفَهَا الْعَالِمُ الْمُتَثَبِّتُ بِالْكِتَابِ وَالسُّنَّةِ .

Wa-kullu firqatin mimman dhakarnā taḥtajju bi-al-āthāri, wa-al-kitābi, wa-al-maqāyīsi; wa-lākin yaṭūlu dhikruhā, wa-innamā aradnā taḥdhīra jumlatihā, li-yaʿrifahā al-ʿālimu al-mutathabbitu bi-al-kitābi wa-al-sunnati.

Every group we have mentioned argues from transmitted reports, the Book, and analogies. Listing them would take too long. We intend only a general warning, so that a knowledgeable person who carefully examines the Book and the prophetic way may recognize them.

وَكَذٰلِكَ الْخَطَرَاتُ الَّتِي تَدْعُو إِلَى تَدَيُّنِ الْقُلُوبِ مِنْ غَيْرِ عِبَادَاتٍ بِالْأَعْمَالِ ، كَالْقَدَرِ وَرَأْيِ جَهْمٍ ، وَالرَّفْضِ وَالِاعْتِزَالِ وَنَحْوِهِ ، فَلَنْ يُمَيِّزَ الْعَبْدُ بَيْنَ ذٰلِكَ وَبَيْنَ مَا أَحَبَّ اللّٰهُ عَزَّ وَجَلَّ ، مِنَ الْأَعْمَالِ وَالسُّنَنِ ، إِلَّا بِشَاهِدِ الْعِلْمِ ؛ لِأَنَّ اللّٰهَ عَزَّ وَجَلَّ أَمَرَ بِذٰلِكَ أَوْ نَدَبَ إِلَيْهِ وَأَذِنَ فِيهِ ، وَلَا تَخْطُرُ خَطْرَةٌ فَيَنْفِيهَا ،

Wa-ka-dhālika al-khaṭarātu allatī tadʿū ilā tadayyuni al-qulūbi min ghayri ʿibādātin bi-al-aʿmāli, ka-al-qadari wa-raʾyi Jahmin, wa-al-rafḍi wa-al-iʿtizāli wa-naḥwihi, fa-lan yumayyiza al-ʿabdu bayna dhālika wa-bayna mā aḥabba Allāhu ʿazza wa-jalla, mina al-aʿmāli wa-al-sunani, illā bi-shāhidi al-ʿilmi; li-anna Allāha ʿazza wa-jalla amara bi-dhālika aw nadaba ilayhi wa-adhina fīhi, wa-lā takhṭuru khaṭratun fa-yanfīhā,

The same applies to thoughts that call the heart to religious beliefs apart from acts of worship, such as Qadarite doctrine, Jahm’s teaching, Rāfiḍī doctrine, Muʿtazilism, and the like. A servant can distinguish these from the deeds and prophetic practices God, mighty and majestic, loves only through the testimony of knowledge that God, mighty and majestic, has commanded something or encouraged and permitted it. Nor does a thought arise that he rejects,

أَوْ يَحْجُبُ قَلْبَهُ عَنْهَا إِلَّا أَنْ يَشْهَدَ لَهُ الْعِلْمُ أَنَّ اللّٰهَ عَزَّ وَجَلَّ قَدْ نَهَى عَنْهَا ، وَذَمَّهَا بِسَبَبِهَا ، وَعِلَلِهَا وَأَوْقَاتِهَا .

Aw yaḥjubu qalbahu ʿanhā illā an yashhada lahu al-ʿilmu anna Allāha ʿazza wa-jalla qad nahā ʿanhā, wa-dhammahā bi-sababihā, wa-ʿilalihā wa-awqātihā.

or from which he shields his heart, unless knowledge testifies that God, mighty and majestic, has forbidden and condemned it in view of its occasion, grounds, and times.

فَإِنَّهُ قَدْ تَخْطُرُ بِقَلْبِ الْعَبْدِ الْخَطْرَةُ دَاعِيَةً إِلَى خَيْرٍ فَيَنْفِيهِ ، وَهُوَ يَحْسَبُ أَنَّهَا شَرٌّ ، وَقَدْ تَدْعُو إِلَى سُنَّةٍ فَيَنْفِيهَا ، وَهُوَ يَحْسَبُ أَنَّهَا بِدْعَةٌ ؛ يُزَيِّنُهَا لَهُ عَدُوُّهُ . وَمِمَّا يَدُلُّ عَلَى ذٰلِكَ : أَنَّ قُلُوبَ أَهْلِ الْبِدَعِ إِذَا خَطَرَتْ بِهَا خَطْرَةٌ تَبْعَثُهُمْ عَلَى اعْتِقَادِ السُّنَّةِ نَفَوْهَا وَحَسِبُوهَا بِدْعَةً ،

Fa-innahu qad takhṭuru bi-qalbi al-ʿabdi al-khaṭratu dāʿiyatan ilā khayrin fa-yanfīhi, wa-huwa yaḥsabu annahā sharrun, wa-qad tadʿū ilā sunnatin fa-yanfīhā, wa-huwa yaḥsabu annahā bidʿatun; yuzayyinuhā lahu ʿaduwwuhu. Wa-mimmā yadullu ʿalā dhālika: anna qulūba ahli al-bidaʿi idhā khaṭarat bihā khaṭratun tabʿathuhum ʿalā iʿtiqādi al-sunnati nafawhā wa-ḥasibūhā bidʿatan,

A thought may arise in the servant’s heart calling to good, and he rejects that good, thinking the thought evil. It may call to the prophetic way and he rejects it, thinking it an innovation his enemy is making attractive to him. One indication is that when a thought arises in the hearts of adherents of innovation, urging them to embrace the prophetic way, they reject it and consider it an innovation.

وَلَنْ يَدَعَ الْعَدُوُّ أَنْ يَدْعُوَ الْعَبْدَ الْمُرِيدَ إِلَى نَفْيِ خَطَرَاتِ التَّنْبِيهِ عَلَى الْخَيْرِ وَالشَّرِّ لِئَلَّا يَقْبَلَهَا ، لِأَنَّ عَلَى الْعِبَادِ - وَإِنْ أَرَادُوا اللّٰهَ عَزَّ وَجَلَّ - أَنْ يُصِيبُوا الْحَقَّ بِذٰلِكَ .

Wa-lan yadaʿa al-ʿaduwwu an yadʿuwa al-ʿabda al-murīda ilā nafyi khaṭarāti al-tanbīhi ʿalā al-khayri wa-al-sharri li-allā yaqbalahā, li-anna ʿalā al-ʿibādi - wa-in arādū Allāha ʿazza wa-jalla - an yuṣībū al-ḥaqqa bi-dhālika.

The enemy will not cease urging the aspiring servant to reject thoughts that awaken him to good and evil, so that he does not accept them. Servants must reach what is right through their intention, even when they seek God, mighty and majestic.

Source page 133

وَقَدْ ذَمَّ اللّٰهُ عَزَّ وَجَلَّ قَوْمًا وَلَمْ يَعْذِرْهُمْ ، بِأَنْ رَأَوْا أَنَّ الشَّرَّ خَيْرٌ وَالْخَيْرَ شَرٌّ فَقَالَ جَلَّ وَعَزَّ : وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا .

Wa-qad dhamma Allāhu ʿazza wa-jalla qawman wa-lam yaʿdhirhum, bi-an raʾaw anna al-sharra khayrun wa-al-khayra sharrun fa-qāla jalla wa-ʿazza: Wa-hum yaḥsabūna annahum yuḥsinūna ṣunʿan.

God, mighty and majestic, condemned people and did not accept as an excuse that they considered evil good and good evil. He, majestic and mighty, said: “While they think they are doing well.”

وَقَالَ عَزَّ وَجَلَّ : أَ فَمَنْ زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا .

Wa-qāla ʿazza wa-jalla: A fa-man zuyyina lahu sūʾu ʿamalihi fa-raʾāhu ḥasanan.

He, mighty and majestic, said: “What of someone whose evil deed has been made attractive to him, so that he sees it as good?”

وَقَالَ حُذَيْفَةُ رَضِيَ اللّٰهُ عَنْهُ لِرَجُلٍ سَأَلَهُ عَنِ الرَّجُلِ يُقَاتِلُ يُرِيدُ وَجْهَ اللّٰهِ عَزَّ وَجَلَّ ، فَيُقْتَلُ ، وَلَمْ يُوَفَّقْ لِلْحَقِّ ؟ فَقَالَ : لَيَدْخُلَنَّ النَّارَ مِمَّنْ يُقْتَلُ أَكْثَرُ مِنْ كَذَا وَكَذَا ، وَلٰكِنْ مَنْ قَاتَلَ يُرِيدُ وَجْهَ اللّٰهِ عَزَّ وَجَلَّ ، فَأَصَابَ الْحَقَّ فَهُوَ فِي سَبِيلِ اللّٰهِ .

Wa-qāla Ḥudhayfatu raḍiya Allāhu ʿanhu li-rajulin saʾalahu ʿani al-rajuli yuqātilu yurīdu wajha Allāhi ʿazza wa-jalla, fa-yuqtalu, wa-lam yuwaffaq li-al-ḥaqqi? Fa-qāla: La-yadkhulanna al-nāra mimman yuqtalu aktharu min kadhā wa-kadhā, wa-lākin man qātala yurīdu wajha Allāhi ʿazza wa-jalla, fa-aṣāba al-ḥaqqa fa-huwa fī sabīli Allāhi.

A man asked Ḥudhayfa, may God be pleased with him, about someone who fights seeking the face of God, mighty and majestic, and is killed without having been guided to what is right. He replied: More than such-and-such a number of those killed will certainly enter the Fire. But whoever fights seeking the face of God, mighty and majestic, and reaches what is right is on God’s path.

وَمَنْ لَمْ يُوَفَّقْ لِلْحَقِّ ، لَمْ يُوَفَّقْ لِلْخَيْرِ ، وَكَذٰلِكَ الَّذِي يَنْفِي خَطَرَاتٍ مِنَ الْخَيْرِ يَحْسَبُهَا سُوءًا وَلَا يُمَيِّزُ بَيْنَ ذٰلِكَ إِلَّا بِشَاهِدِ الْعِلْمِ مِنَ الْكِتَابِ وَالسُّنَّةِ ، وَإِذَا تَبَيَّنَ ، لَهُ بِشَاهِدِ الْعِلْمِ إِحْدَى الْخَطْرَتَيْنِ ، أَنَّهَا مِمَّا أَحَبَّ اللّٰهُ عَزَّ وَجَلَّ مِنْ عَمَلِ قَلْبٍ أَوِ اعْتِقَادِ سُنَّةٍ قَبِلَهَا وَعَزَمَ عَلَيْهَا ،

Wa-man lam yuwaffaq li-al-ḥaqqi, lam yuwaffaq li-al-khayri, wa-ka-dhālika alladhī yanfī khaṭarātin mina al-khayri yaḥsabuhā sūʾan wa-lā yumayyizu bayna dhālika illā bi-shāhidi al-ʿilmi mina al-kitābi wa-al-sunnati, wa-idhā tabayyana, lahu bi-shāhidi al-ʿilmi iḥdā al-khaṭratayni, annahā mimmā aḥabba Allāhu ʿazza wa-jalla min ʿamali qalbin awi iʿtiqādi sunnatin qabilahā wa-ʿazama ʿalayhā,

Someone not guided to what is right is not guided to good. The same applies to someone who rejects good thoughts, believing them evil. He can distinguish between them only through the testimony of knowledge from the Book and the prophetic way. When that testimony makes clear to him that one of the two kinds of thought is something God, mighty and majestic, loves, whether a deed of the heart or adherence to the prophetic way, he accepts it and resolves upon it.

وَإِنْ تَبَيَّنَ لَهُ بِشَاهِدِ الْعِلْمِ أَنَّهَا مِمَّا كَرِهَ اللّٰهُ عَزَّ وَجَلَّ أَوْ ذَمَّهُ فِي كِتَابِ اللّٰهِ عَزَّ وَجَلَّ ، أَوْ فِي سُنَّةِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ ، أَوِ اجْتَمَعَتْ عَلَيْهِ الْعُلَمَاءُ ، نَفَاهَا عَنْ قَلْبِهِ وَحَجَبَ قَلْبَهُ عَنْهَا .

Wa-in tabayyana lahu bi-shāhidi al-ʿilmi annahā mimmā kariha Allāhu ʿazza wa-jalla aw dhammahu fī kitābi Allāhi ʿazza wa-jalla, aw fī sunnati al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama, awi ijtamaʿat ʿalayhi al-ʿulamāʾu, nafāhā ʿan qalbihi wa-ḥajaba qalbahu ʿanhā.

If the testimony of knowledge makes clear that it is something God, mighty and majestic, dislikes or condemns in the Book of God, mighty and majestic, or in the way of the Prophet, may God bless him and grant him peace, or that the scholars unanimously condemn, he expels it from his heart and shields his heart from it.

فَإِنْ لَمْ يَتَبَيَّنْ لَهُ عِنْدَ إِحْدَى الْخَطْرَتَيْنِ مَا هِيَ ، أَهِيَ مِمَّا أَحَبَّ اللّٰهُ عَزَّ وَجَلَّ ، أَوْ مِمَّا كَرِهَ اللّٰهُ تَعَالَى ؟ وَقَفَ وَتَثَبَّتَ ابْتِدَاءً ، أَوْ يَشْهَدَ الْعِلْمُ لَهُ بِأَحَدِ الْأَمْرَيْنِ فَيَقْبَلَ أَوْ يَنْفِيَ ، وَهُوَ فِي فُسْحَةٍ حَتَّى يَتَبَيَّنَ بِالنَّظَرِ بِقَلْبِهِ ، أَوْ بِسُؤَالِ الْعُلَمَاءِ ، إِنْ كَانَ مِمَّا لَا يَبْلُغُهُ عِلْمُهُ ،

Fa-in lam yatabayyan lahu ʿinda iḥdā al-khaṭratayni mā hiya, a-hiya mimmā aḥabba Allāhu ʿazza wa-jalla, aw mimmā kariha Allāhu taʿālā? Waqafa wa-tathabbata ibtidāʾan, aw yashhada al-ʿilmu lahu bi-aḥadi al-amrayni fa-yaqbala aw yanfiya, wa-huwa fī fusḥatin ḥattā yatabayyana bi-al-naẓari bi-qalbihi, aw bi-suʾāli al-ʿulamāʾi, in kāna mimmā lā yablughuhu ʿilmuhu,

If, when either thought arises, its nature is unclear to him, whether it is something God, mighty and majestic, loves or something God, exalted, dislikes, he stops and deliberates at the outset until knowledge testifies to one of the two, whereupon he accepts or rejects it. He has room to wait until he understands through inward reflection or by questioning scholars if it lies beyond his knowledge.

Source page 134

فَإِنَّهُ إِنْ لَمْ يَفْعَلْ ذٰلِكَ لَمْ آمَنْ عَلَيْهِ أَنْ يَضِلَّ بِغَيْرِ دَلِيلٍ ، فَيَعْتَقِدَ الشَّرَّ وَيَحْسَبَ أَنَّهُ خَيْرٌ ، أَوْ يَنْفِيَ الْخَيْرَ وَيَحْسَبَ أَنَّهُ شَرٌّ ، وَيَعْرِفَ الشَّرَّ ثُمَّ يَعْتَقِدَهُ ، أَوْ يَعْرِفَ الْخَيْرَ ثُمَّ يُجَانِبَهُ ، وَلَوْ تَبَيَّنَ ذٰلِكَ لَمْ آمَنْ ذٰلِكَ عَلَيْهِ أَيْضًا .

Fa-innahu in lam yafʿal dhālika lam āman ʿalayhi an yaḍilla bi-ghayri dalīlin, fa-yaʿtaqida al-sharra wa-yaḥsaba annahu khayrun, aw yanfiya al-khayra wa-yaḥsaba annahu sharrun, wa-yaʿrifa al-sharra thumma yaʿtaqidahu, aw yaʿrifa al-khayra thumma yujānibahu, wa-law tabayyana dhālika lam āman dhālika ʿalayhi ayḍan.

If he does not do this, I fear he may stray without a guide, embracing evil while thinking it good, or rejecting good while thinking it evil; or he may recognize evil and then embrace it, or recognize good and then keep away from it. Even if he understood the matter clearly, I would still fear this for him.

فَإِذَا فَعَلَ ذٰلِكَ فَقَدْ رَعَى حُقُوقَ اللّٰهِ عَزَّ وَجَلَّ فِي جَوَارِحِهِ ، فَلَا يَخْطُرُ بِقَلْبِهِ خَطْرَةٌ تَدْعُو إِلَى الْقَوْلِ بِلِسَانِهِ ، فَيَعْتَقِدَ الْهَمَّ بِهَا ، وَلَا يَأْذَنُ لِلِسَانِهِ أَنْ يَنْطِقَ بِهَا ، حَتَّى يَتَبَيَّنَ لَهُ فِي الْعِلْمِ بِالْكِتَابِ وَالسُّنَّةِ ، أَوْ فِي إِجْمَاعِ الْأُمَّةِ أَنَّ اللّٰهَ عَزَّ وَجَلَّ أَمَرَ بِهَا أَوْ نَدَبَ إِلَيْهَا وَأَبَاحَهَا ،

Fa-idhā faʿala dhālika fa-qad raʿā ḥuqūqa Allāhi ʿazza wa-jalla fī jawāriḥihi, fa-lā yakhṭuru bi-qalbihi khaṭratun tadʿū ilā al-qawli bi-lisānihi, fa-yaʿtaqida al-hamma bihā, wa-lā yaʾdhanu li-lisānihi an yanṭiqa bihā, ḥattā yatabayyana lahu fī al-ʿilmi bi-al-kitābi wa-al-sunnati, aw fī ijmāʿi al-ummati anna Allāha ʿazza wa-jalla amara bihā aw nadaba ilayhā wa-abāḥahā,

When he does this, he has observed the rights of God, mighty and majestic, in his limbs. No thought calling him to speak with his tongue arises such that he forms the intention to act on it, nor does he allow his tongue to utter it, until knowledge of the Book and the prophetic way, or the community’s consensus, makes clear that God, mighty and majestic, has commanded it or encouraged and allowed it.

وَكَذٰلِكَ الدَّاعِي إِلَى الِاسْتِمَاعِ إِلَى صَوْتٍ مِنَ الْأَصْوَاتِ فَيَعْتَقِدَ الْهَمَّ إِلَى الْإِصْغَاءِ إِلَى ذٰلِكَ الصَّوْتِ ، إِلَى أَنْ يَتَبَيَّنَ لَهُ فِي الْعِلْمِ أَنَّ اللّٰهَ عَزَّ وَجَلَّ قَدْ أَذِنَ فِي ذٰلِكَ أَوْ نَدَبَ إِلَيْهِ أَوْ أَبَاحَهُ .

Wa-ka-dhālika al-dāʿī ilā al-istimāʿi ilā ṣawtin mina al-aṣwāti fa-yaʿtaqida al-hamma ilā al-iṣghāʾi ilā dhālika al-ṣawti, ilā an yatabayyana lahu fī al-ʿilmi anna Allāha ʿazza wa-jalla qad adhina fī dhālika aw nadaba ilayhi aw abāḥahu.

The same applies to a prompting to listen to any sound: he does not form the intention to lend his ear to that sound until knowledge makes clear that God, mighty and majestic, has authorized, encouraged, or permitted it.

أَلَا تَرَى إِلَى مَا جَاءَ فِي الْحَدِيثِ عَنِ ابْنِ عُمَرَ عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ مَرَّ بِزَمَّارَةِ رَاعٍ ، فَوَضَعَ أُصْبُعَيْهِ فِي أُذُنَيْهِ ، وَعَدَلَ عَنِ الطَّرِيقِ ، حَتَّى قِيلَ لَهُ : إِنَّ الصَّوْتَ قَدِ انْقَطَعَ . فَمَنَعَ سَمْعَهُ ، فَلَمْ يَأْذَنْ لَهُ إِلَى مَا كَرِهَ اللّٰهُ عَزَّ وَجَلَّ .

A-lā tarā ilā mā jāʾa fī al-ḥadīthi ʿani Ibni ʿUmara ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama annahu marra bi-zammārati rāʿin, fa-waḍaʿa uṣbuʿayhi fī udhunayhi, wa-ʿadala ʿani al-ṭarīqi, ḥattā qīla lahu: Inna al-ṣawta qadi inqaṭaʿa. Fa-manaʿa samʿahu, fa-lam yaʾdhan lahu ilā mā kariha Allāhu ʿazza wa-jalla.

Do you not see the report from Ibn ʿUmar about the Prophet, may God bless him and grant him peace? He passed a shepherd’s pipe, placed his two fingers in his ears, and turned away from the road until he was told that the sound had stopped. He restrained his hearing, not allowing it access to what God, mighty and majestic, dislikes.

وَكَذٰلِكَ إِنْ خَطَرَتْ خَطْرَةٌ تَدْعُو إِلَى نَظْرَةٍ ، لَمْ يَعْقِدِ الْهَمَّ بِهَا ، وَلَمْ يَدَعْ بَصَرَهُ يَتَرَدَّدُ فِي النَّظَرِ إِلَيْهَا إِنْ كَانَتْ نَظَرَ فَجْأَةٍ ، حَتَّى يَعْلَمَ أَنَّ اللّٰهَ عَزَّ وَجَلَّ قَدْ أَمَرَ بِهَا أَوْ نَدَبَ إِلَيْهَا أَوْ أَبَاحَهَا ، وَكَذٰلِكَ يَدَاهُ : لَا يَعْقِدُ الْهَمَّ بِبَطْشِهِمَا وَحَرَكَاتِهِمَا ، بَلْ لَا يُخَلِّي بَيْنَهُمَا وَبَيْنَ الْبَطْشِ ،

Wa-ka-dhālika in khaṭarat khaṭratun tadʿū ilā naẓratin, lam yaʿqidi al-hamma bihā, wa-lam yadaʿ baṣarahu yataraddadu fī al-naẓari ilayhā in kānat naẓara fajʾatin, ḥattā yaʿlama anna Allāha ʿazza wa-jalla qad amara bihā aw nadaba ilayhā aw abāḥahā, wa-ka-dhālika yadāhu: lā yaʿqidu al-hamma bi-baṭshihimā wa-ḥarakātihimā, bal lā yukhallī baynahumā wa-bayna al-baṭshi,

Likewise, if a thought calls him to look, he does not form the intention to do so or let his gaze return to the object, if the first look was accidental, until he knows that God, mighty and majestic, has commanded, encouraged, or permitted it. The same applies to his hands: he does not resolve to use or move them, and indeed does not let them act,

وَكَذٰلِكَ الرِّجْلَانِ لَا يُخَلِّي بَيْنَهُمَا وَبَيْنَ الْمَشْيِ حَتَّى يَعْلَمَ أَنَّ اللّٰهَ عَزَّ وَجَلَّ قَدْ أَمَرَ بِهَا أَوْ نَدَبَ إِلَيْهَا أَوْ أَبَاحَهَا ، فِي كِتَابٍ أَوْ سُنَّةٍ أَوْ فِي إِجْمَاعِ الْأُمَّةِ .

Wa-ka-dhālika al-rijlāni lā yukhallī baynahumā wa-bayna al-mashyi ḥattā yaʿlama anna Allāha ʿazza wa-jalla qad amara bihā aw nadaba ilayhā aw abāḥahā, fī kitābin aw sunnatin aw fī ijmāʿi al-ummati.

and likewise does not let his feet walk, until he knows that God, mighty and majestic, has commanded, encouraged, or permitted the action in the Book, the prophetic way, or the community’s consensus.

Source page 135

بَابُ مَا يُبْتَدَأُ بِهِ مِنَ الْفَرَائِضِ وَتَرْتِيبِهَا فِي الْأَدَاءِ وَالْوُجُوبِ

Bābu mā yubtadaʾu bihi mina al-farāʾiḍi wa-tartībihā fī al-adāʾi wa-al-wujūbi

Chapter on Which Obligations to Begin With and Their Order in Performance and Binding Force

قُلْتُ : فَإِذَا رَعَيْتُ حَقَّ اللّٰهِ عَزَّ وَجَلَّ عِنْدَ الْخَطَرَاتِ الَّتِي تَدْعُو إِلَى عَقْدِ ضَمِيرِ الْقُلُوبِ ، وَالْخَطَرَاتِ الَّتِي تَدْعُو إِلَى الْهَمِّ بِحَرَكَاتِ الْجَوَارِحِ وَسُكُونِهَا ، فَمَا تَخَافُ عَلَيَّ بَعْدَ ذٰلِكَ ؟ وَهَلْ يَجِبُ عَلَيَّ غَيْرُ ذٰلِكَ ؟

Qultu: Fa-idhā raʿaytu ḥaqqa Allāhi ʿazza wa-jalla ʿinda al-khaṭarāti allatī tadʿū ilā ʿaqdi ḍamīri al-qulūbi, wa-al-khaṭarāti allatī tadʿū ilā al-hammi bi-ḥarakāti al-jawāriḥi wa-sukūnihā, fa-mā takhāfu ʿalayya baʿda dhālika? Wa-hal yajibu ʿalayya ghayru dhālika?

I asked: If I observe the right of God, mighty and majestic, when thoughts call for inward commitments of the heart, and when thoughts call for intending movement or stillness of the limbs, what do you fear for me after that? Is anything else required of me?

قَالَ : نَعَمْ ، إِنَّ اللّٰهَ عَزَّ وَجَلَّ ، أَوْجَبَ فَرَائِضَهُ فِي كِتَابِهِ نَصًّا فِي التِّلَاوَةِ ، وَكَثِيرٌ مِنْ نَصِّ التِّلَاوَةِ مُجْمَلٌ بِالْفَرْضِ ، يَحْتَاجُ إِلَى التَّفْسِيرِ بِمَا فِي سُنَّةِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ ، فَجَعَلَ بَعْضَ فَرْضِهِ أَوْجَبَ مِنْ بَعْضٍ ، إِذَا اجْتَمَعَ الْفَرْضَانِ ، وَفَرَضَ فَرْضًا لَهُ وَقْتٌ يَفُوتُ ،

Qāla: Naʿam, inna Allāha ʿazza wa-jalla, awjaba farāʾiḍahu fī kitābihi naṣṣan fī al-tilāwati, wa-kathīrun min naṣṣi al-tilāwati mujmalun bi-al-farḍi, yaḥtāju ilā al-tafsīri bi-mā fī sunnati al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama, fa-jaʿala baʿḍa farḍihi awjaba min baʿḍin, idhā ijtamaʿa al-farḍāni, wa-faraḍa farḍan lahu waqtun yafūtu,

He said: Yes. God, mighty and majestic, imposed His obligations in His Book through its explicit recited text. Much of that text states obligations generally and requires explanation through the way of the Prophet, may God bless him and grant him peace. He made some obligations more binding than others when two coincide, and imposed obligations whose appointed times expire,

إِنْ جَازَ وَقْتُهُ بِغَيْرِ عُذْرٍ قَبْلَ أَنْ يُؤَدَّى كَانَ الْعَبْدُ عَاصِيًا لِرَبِّهِ ، وَفَرَضَ فَرْضًا لَهُ وَقْتَانِ ، فَمَنْ أَدَّاهُ فِي أَوَّلِ وَقْتِهِ كَانَ ذٰلِكَ أَفْضَلَ عَلَيْهِ ، وَإِنْ أَدَّاهُ فِي الْوَقْتِ الثَّانِي لَمْ يَكُنْ مَأْزُورًا ، وَأَوْجَبَ اللّٰهُ عَزَّ وَجَلَّ أَلَّا يُنَالَ فَرْضُهُ بِمَا حَرَّمَ عَلَى عِبَادِهِ ، وَلَا يُؤْثَرَ عَلَى فَرْضِهِ نَافِلَةٌ مِمَّا يُتَقَرَّبُ بِهِ إِلَيْهِ ،

In jāza waqtuhu bi-ghayri ʿudhrin qabla an yuʾaddā kāna al-ʿabdu ʿāṣiyan li-rabbihi, wa-faraḍa farḍan lahu waqtāni, fa-man addāhu fī awwali waqtihi kāna dhālika afḍala ʿalayhi, wa-in addāhu fī al-waqti al-thānī lam yakun maʾzūran, wa-awjaba Allāhu ʿazza wa-jalla allā yunāla farḍuhu bi-mā ḥarrama ʿalā ʿibādihi, wa-lā yuʾthara ʿalā farḍihi nāfilatun mimmā yutaqarrabu bihi ilayhi,

so that if the time passes without excuse before the duty is performed, the servant has disobeyed his Lord. He also imposed obligations with two times: performing them at the first time is better for the person, but performing them at the second brings no sin. God, mighty and majestic, required that His obligations not be fulfilled by means He has forbidden His servants, and that no voluntary act of drawing near to Him be preferred to an obligation.

فَعَلَيْكَ وَعَلَى الْعِبَادِ أَلَّا يُؤَخِّرُوا مِنْ فَرْضِهِ مَا أَوْجَبَ أَنْ يُبْدَأَ بِهِ ، وَلَا يُقَدِّمُوا مَا أَمَرَ أَنْ يُؤَخَّرَ بَعْدَ غَيْرِهِ مِنَ الْفَرْضِ ، وَلَا يَتْرُكُوا فَرْضًا لِطَلَبِ قُرْبَةٍ بِنَافِلَةٍ وَلَا غَيْرِهَا .

Fa-ʿalayka wa-ʿalā al-ʿibādi allā yuʾakhkhirū min farḍihi mā awjaba an yubdaʾa bihi, wa-lā yuqaddimū mā amara an yuʾakhkhara baʿda ghayrihi mina al-farḍi, wa-lā yatrukū farḍan li-ṭalabi qurbatin bi-nāfilatin wa-lā ghayrihā.

You and all servants must therefore not delay an obligation He required to come first, bring forward one He commanded to follow another obligation, or abandon an obligation to seek nearness through a voluntary act or anything else.

قُلْتُ : بَيِّنْ لِي كَيْفَ ذٰلِكَ كُلُّهُ ، مَا الَّذِي أَبْدَأُ بِهِ مِنَ الْفُرُوضِ إِذَا حَلَّتْ جَمِيعًا ؟ وَمَا الَّذِي أُؤَخِّرُهُ مِنْهَا ، وَمَا الَّذِي لَهُ وَقْتٌ يَفُوتُ ، وَالَّذِي لَا يَفُوتُ وَقْتُهُ ؟

Qultu: Bayyin lī kayfa dhālika kulluhu, mā alladhī abdaʾu bihi mina al-furūḍi idhā ḥallat jamīʿan? Wa-mā alladhī uʾakhkhiruhu minhā, wa-mā alladhī lahu waqtun yafūtu, wa-alladhī lā yafūtu waqtuhu?

I asked: Explain all of this to me. Which obligations should I begin with when they all fall due together? Which should I defer? Which have a time that expires, and which do not?

قَالَ : إِذَا أَوْجَبَ عَلَيْكَ فَرْضَيْنِ ، فَابْدَأْ بِأَوْجَبِهِمَا عَلَيْكَ فِي الْكِتَابِ وَالسُّنَّةِ ، وَإِنْ حَضَرَ وَقْتُهُمَا جَمِيعًا ، كَحَاجَةِ الْوَالِدَةِ وَالْوَالِدِ : فَابْدَأْ بِحَاجَةِ الْوَالِدَةِ ؛ وَإِنَّمَا هٰذَا مِثَالٌ فِي الْوَالِدَيْنِ ، وَيَطُولُ تَفْسِيرُ شَيْءٍ مِنْ ذٰلِكَ ، فَهٰذَا مِثَالٌ لِمَا أَشْبَهَهُ مِنْ ذٰلِكَ ، فَلْيَبْدَأِ الْعَبْدُ بِحَاجَةِ وَالِدَتِهِ ،

Qāla: Idhā awjaba ʿalayka farḍayni, fa-ibdaʾ bi-awjabihimā ʿalayka fī al-kitābi wa-al-sunnati, wa-in ḥaḍara waqtuhumā jamīʿan, ka-ḥājati al-wālidati wa-al-wālidi: fa-ibdaʾ bi-ḥājati al-wālidati; wa-innamā hādhā mithālun fī al-wālidayni, wa-yaṭūlu tafsīru shayʾin min dhālika, fa-hādhā mithālun li-mā ashbahahu min dhālika, fa-l-yabdaʾi al-ʿabdu bi-ḥājati wālidatihi,

He said: If He imposes two obligations upon you, begin with the one more binding according to the Book and the prophetic way, even if both fall due at once. For example, if your mother and father both need something, begin with your mother’s need. This is simply an example concerning parents; explaining individual cases would take a long time, so it serves as a model for similar cases. Let the servant begin with his mother’s need,

Source page 136

لِأَنَّ بِرَّهَا مُقَدَّمٌ فِي سُنَّةِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ وَاجْتِمَاعِ الْعُلَمَاءِ عَلَى تَقْدِيمِهَا فِي الْبِرِّ وَالطَّاعَةِ عَلَى الْوَالِدِ ، وَكَذٰلِكَ إِنْ لَمْ يَكُنْ لَهُ وَالِدَةٌ وَلَا وَالِدٌ ، وَكَانَتْ لَهُ قَرَابَةٌ فَأَصَابَتْهُمْ خَلَّةٌ أَوْ حَاجَةٌ مِمَّا يَلْزَمُ فِيهِ صِلَتُهُمْ ، وَلَمْ تَقْدِرْ أَنْ تُوَسِّعَهُمْ فَابْدَأْ بِالْأَقْرَبِ فَالْأَقْرَبِ ؛ وَبِذٰلِكَ جَاءَتِ السُّنَّةُ فِي الْوَالِدَيْنِ وَالْقَرَابَةِ ، حِينَ سُئِلَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ ،

Li-anna birrahā muqaddamun fī sunnati al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama wa-ijtimāʿi al-ʿulamāʾi ʿalā taqdīmihā fī al-birri wa-al-ṭāʿati ʿalā al-wālidi, wa-ka-dhālika in lam yakun lahu wālidatun wa-lā wālidun, wa-kānat lahu qarābatun fa-aṣābathum khallatun aw ḥājatun mimmā yalzamu fīhi ṣilatuhum, wa-lam taqdir an tuwassiʿahum fa-ibdaʾ bi-al-aqrabi fa-al-aqrabi; wa-bi-dhālika jāʾati al-sunnatu fī al-wālidayni wa-al-qarābati, ḥīna suʾila al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama,

because dutifulness toward her is given priority in the way of the Prophet, may God bless him and grant him peace, and the scholars agree that she takes precedence over the father in dutifulness and obedience. Likewise, if he has neither mother nor father, but has relatives struck by poverty or need that obliges him to support them, and you cannot provide generously for them all, begin with the nearest, then the next nearest. This is what the prophetic way teaches concerning parents and relatives, when the Prophet, may God bless him and grant him peace, was questioned.

فَقَالَ لَهُ السَّائِلُ : يَا رَسُولَ اللّٰهِ ، مَنْ أَبَرُّ ؟ قَالَ :

Fa-qāla lahu al-sāʾilu: Yā rasūla Allāhi, man abarru? Qāla:

The questioner said: Messenger of God, whom should I treat dutifully? He said:

« أُمَّكَ » قَالَ : ثُمَّ مَنْ ؟ قَالَ : « أُمَّكَ » ، قَالَ : ثُمَّ مَنْ ؟ قَالَ : « أَبَاكَ » ، قَالَ :

«Ummaka» qāla: Thumma man? Qāla: «Ummaka», qāla: Thumma man? Qāla: «Abāka», qāla:

“Your mother.” He asked: Then whom? He said: “Your mother.” He asked: Then whom? He said: “Your father.” He asked:

ثُمَّ مَنْ ؟ قَالَ « أَدْنَاكَ فَأَدْنَاكَ » .

Thumma man? Qāla «Adnāka fa-adnāka».

Then whom? He said: “Your nearest relative, then your next nearest.”

وَكَذٰلِكَ كُلُّ ذِي رَحِمٍ مَحْرَمٍ تَبْدَأُ بِهِ قَبْلَ مَنْ لَيْسَ بِمَحْرَمٍ ، فَإِنِ اسْتَوَوْا فِي الْقَرَابَةِ فَابْدَأْ بِأَحْوَجِهِمْ ، إِلَّا أَنْ تَكُونَ وَاسِعًا لَهُمْ أَجْمَعِينَ فَتَعُمَّهُمْ بِالْبِرِّ وَالصِّلَةِ ؛ وَكَذٰلِكَ إِنْ كَانَ عَلَيْهِ نَذْرٌ إِنْ قَدِمَ مِنْ سَفَرِهِ سَالِمًا ، أَوْ بَرِئَ مِنْ مَرَضِهِ ؛ أَنْ يَبْدَأَ مِنْ أَوَّلِ يَوْمٍ يَفْعَلُ اللّٰهُ ذٰلِكَ بِهِ فَيَصُومَ شَهْرًا ،

Wa-ka-dhālika kullu dhī raḥimin maḥramin tabdaʾu bihi qabla man laysa bi-maḥramin, fa-ini istawaw fī al-qarābati fa-ibdaʾ bi-aḥwajihim, illā an takūna wāsiʿan lahum ajmaʿīna fa-taʿummahum bi-al-birri wa-al-ṣilati; wa-ka-dhālika in kāna ʿalayhi nadhrun in qadima min safarihi sāliman, aw bariʾa min maraḍihi; an yabdaʾa min awwali yawmin yafʿalu Allāhu dhālika bihi fa-yaṣūma shahran,

Likewise, begin with every blood relative within the prohibited degrees of marriage before a relative outside them. If they are equally close, begin with the neediest, unless you have enough for them all and can extend kindness and support to everyone. Similarly, suppose someone has vowed that if he returns safely from a journey or recovers from an illness, he will fast for a month beginning on the first day God brings this about for him,

فَبَرِئَ مِنْ مَرَضِهِ أَوْ قَدِمَ مِنْ سَفَرِهِ فِي أَوَّلِ يَوْمٍ مِنْ رَمَضَانَ ، كَانَ صَوْمُ رَمَضَانَ وَتَأْخِيرُ صِيَامِ النَّذْرِ وَاجِبًا ، وَكَذٰلِكَ إِنْ وَافَقَ يَوْمُ قُدُومِهِ أَوْ بُرْئِهِ يَوْمَ عِيدٍ لَمْ يَصُمْ ، لِأَنَّ اتِّبَاعَ السُّنَّةِ فِي الْإِفْطَارِ أَوْلَى بِهِ ، وَكَذٰلِكَ لَوْ مَلَكَ الْعَبْدُ مَا يَحُجُّ بِهِ وَلَيْسَ لَهُ مَا يُخَلِّفُ لِوَالِدَيْهِ أَوْ أَحَدِهِمَا أَوْ أَهْلِهِ وَوَلَدِهِ ،

Fa-bariʾa min maraḍihi aw qadima min safarihi fī awwali yawmin min Ramaḍāna, kāna ṣawmu Ramaḍāna wa-taʾkhīru ṣiyāmi al-nadhri wājiban, wa-ka-dhālika in wāfaqa yawmu qudūmihi aw burʾihi yawma ʿīdin lam yaṣum, li-anna ittibāʿa al-sunnati fī al-ifṭāri awlā bihi, wa-ka-dhālika law malaka al-ʿabdu mā yaḥujju bihi wa-laysa lahu mā yukhallifu li-wālidayhi aw aḥadihimā aw ahlihi wa-waladihi,

and he recovers or returns on the first day of Ramadan: he must fast Ramadan and postpone the vowed fast. Likewise, if the day of his return or recovery coincides with a festival day, he does not fast, because following the prophetic way by not fasting takes precedence. Likewise, if a servant possesses the means for pilgrimage but has nothing to leave behind for his parents, one of them, or his wife and children,

Source page 137

إِذَا كَانُوا لَا يَقْدِرُونَ عَلَى مَا يَقُوتُهُمْ ، أَقَامَ وَآثَرَ الْإِنْفَاقَ عَلَيْهِمْ عَلَى الْحَجِّ ، وَكَانَ هٰذَا أَوْجَبَ عَلَيْهِ فِي السُّنَّةِ وَعِنْدَ عُلَمَاءِ الْأُمَّةِ ، وَكَذٰلِكَ الْمِيعَادُ يَكُونُ عَلَى الْعَبْدِ فَيَحْضُرُ وَقْتُ الْجُمُعَةِ ، أَوْ آخِرُ وَقْتِ صَلَاةٍ مِنَ الصَّلَوَاتِ الْخَمْسِ فَلْيَبْدَأْ بِصَلَاةِ الَّتِي يَخَافُ فَوَاتَهَا قَبْلَ الْمِيعَادِ ، وَإِنْ ضَيَّعَهُ فَلَيْسَ بِمُضَيِّعٍ لَهُ ؛ لِأَنَّهُ بَدَأَ بِمَا هُوَ أَوْجَبُ مِنْهُ ،

Idhā kānū lā yaqdirūna ʿalā mā yaqūtuhum, aqāma wa-āthara al-infāqa ʿalayhim ʿalā al-ḥajji, wa-kāna hādhā awjaba ʿalayhi fī al-sunnati wa-ʿinda ʿulamāʾi al-ummati, wa-ka-dhālika al-mīʿādu yakūnu ʿalā al-ʿabdi fa-yaḥḍuru waqtu al-jumuʿati, aw ākhiru waqti ṣalātin mina al-ṣalawāti al-khamsi fa-l-yabdaʾ bi-ṣalāti allatī yakhāfu fawātahā qabla al-mīʿādi, wa-in ḍayyaʿahu fa-laysa bi-muḍayyiʿin lahu; li-annahu badaʾa bi-mā huwa awjabu minhu,

if they cannot obtain their own sustenance, he stays and gives their maintenance precedence over pilgrimage. This is more binding upon him according to the prophetic way and the community’s scholars. Likewise, if he owes someone an appointment and the time for Friday prayer arrives, or the end of the period of one of the five prayers, he must first perform the prayer he fears missing, before keeping the appointment. Even if he misses the appointment, he is not culpably neglecting it, because he began with something more binding,

لِأَنَّ الْمُسْلِمِينَ قَدْ أَجْمَعُوا عَلَى أَنَّهُمْ إِنَّمَا يَتَوَاعَدُونَ عَلَى غَيْرِ تَرْكِ الصَّلَاةِ الْمُفْتَرَضَةِ ، وَإِنْ لَمْ يَتَكَلَّمُوا بِهِ ، فَذٰلِكَ عَقْدُ قُلُوبِهِمْ ، أَوْ يَحْضُرُ الْجُمُعَةَ فِي آخِرِ وَقْتِهَا ، أَوْ آخِرَ وَقْتِ صَلَاةٍ مِنَ الصَّلَوَاتِ الْخَمْسِ ، وَيُرِيدُ الْوَالِدَانِ حَاجَةً لَيْسَ فِي تَرْكِهَا عَطَبُهُمَا إِلَّا أَنَّهَا تَرَفُّقٌ بِهِمَا ، وَيَسْخَطَانِ مِنْ تَرْكِهَا ، فَلْيَبْدَأْ بِالْجُمُعَةِ وَالصَّلَاةِ الْمَفْرُوضَةِ ،

Li-anna al-muslimīna qad ajmaʿū ʿalā annahum innamā yatawāʿadūna ʿalā ghayri tarki al-ṣalāti al-muftaraḍati, wa-in lam yatakallamū bihi, fa-dhālika ʿaqdu qulūbihim, aw yaḥḍuru al-jumuʿata fī ākhiri waqtihā, aw ākhira waqti ṣalātin mina al-ṣalawāti al-khamsi, wa-yurīdu al-wālidāni ḥājatan laysa fī tarkihā ʿaṭabuhumā illā annahā taraffuqun bihimā, wa-yaskhaṭāni min tarkihā, fa-l-yabdaʾ bi-al-jumuʿati wa-al-ṣalāti al-mafrūḍati,

because Muslims agree that their appointments do not entail abandoning obligatory prayer. Even if they do not say so, this is their inward understanding. Or suppose he reaches Friday prayer near the end of its time, or the end of the period of one of the five prayers, and his parents want something whose omission will not destroy them but which makes things easier for them, and they resent its omission. He must begin with Friday prayer or the obligatory prayer,

إِذَا كَانَتِ الْجُمُعَةُ يَعْلَمُ أَنَّهَا فَائِتَةٌ ، أَوْ كَطُلُوعِ الشَّمْسِ لِصَلَاةِ الْغَدَاةِ ، أَوْ كَغُرُوبِهَا لِلْعَصْرِ ؛ وَكَذٰلِكَ كُلُّ فَرْضٍ : لَا يَجُوزُ لَهُ أَنْ يُضَيِّعَهُ لِطَاعَتِهِمَا وَبِرِّهِمَا إِلَّا أَنْ يَخَافَ عَطَبَهُمَا ، فَقَدِ اخْتُلِفَ فِي بَعْضِ الْفُرُوضِ عِنْدَ ذٰلِكَ . أَلَا تَرَى أَنَّ النَّبِيَّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ يَقُولُ : « لَا طَاعَةَ لِمَخْلُوقٍ فِي مَعْصِيَةِ الْخَالِقِ » .

Idhā kānati al-jumuʿatu yaʿlamu annahā fāʾitatun, aw ka-ṭulūʿi al-shamsi li-ṣalāti al-ghadāti, aw ka-ghurūbihā li-al-ʿaṣri; wa-ka-dhālika kullu farḍin: lā yajūzu lahu an yuḍayyiʿahu li-ṭāʿatihimā wa-birrihimā illā an yakhāfa ʿaṭabahumā, fa-qadi ikhtulifa fī baʿḍi al-furūḍi ʿinda dhālika. A-lā tarā anna al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama yaqūlu: «Lā ṭāʿata li-makhlūqin fī maʿṣiyati al-khāliqi».

if he knows he will otherwise miss Friday prayer, or if sunrise threatens to end the dawn prayer’s time, or sunset the afternoon prayer’s time. The same applies to every obligation: he may not neglect it to obey his parents or be dutiful to them, unless he fears for their survival. In that case there is disagreement concerning some obligations. Do you not see that the Prophet, may God bless him and grant him peace, says: “No creature is to be obeyed in disobedience to the Creator”?

Source page 138

وَكَذٰلِكَ يُفْرَضُ لَهُ الْحَجُّ ، وَعِنْدَهُ مَا يَحُجُّ بِهِ ، وَعَلَيْهِ دَيْنٌ يَخْرُجُ عَلَيْهِ صَاحِبُهُ وَيَحْبِسُهُ فَلَا يَخْرُجْ ، فَلْيُؤَدِّ إِلَيْهِ حَقَّهُ ، وَإِنْ كَانَ لَهُ غَيْرُ ذٰلِكَ مِنَ الْعُرُوضِ وَالْعَقَارَاتِ فَلْيَبِعْهُ وَلْيَخْرُجْ بِهِ ، وَكَذٰلِكَ يَكُونُ عَلَيْهِ الدَّيْنُ يَخْرُجُ عَلَيْهِ صَاحِبُهُ ، فَيَخَافُ أَنْ يَجُوعَ وَالِدُهُ وَعِيَالُهُ ، فَلْيَبْدَأْ بِقَضَاءِ الدَّيْنِ ، وَيُحْسِنِ التَّوَكُّلَ عَلَى اللّٰهِ عَزَّ وَجَلَّ فِي عِيَالِهِ ،

Wa-ka-dhālika yufraḍu lahu al-ḥajju, wa-ʿindahu mā yaḥujju bihi, wa-ʿalayhi daynun yakhruju ʿalayhi ṣāḥibuhu wa-yaḥbisuhu fa-lā yakhruj, fa-l-yuʾaddi ilayhi ḥaqqahu, wa-in kāna lahu ghayru dhālika mina al-ʿurūḍi wa-al-ʿaqārāti fa-l-yabiʿhu wa-l-yakhruj bihi, wa-ka-dhālika yakūnu ʿalayhi al-daynu yakhruju ʿalayhi ṣāḥibuhu, fa-yakhāfu an yajūʿa wāliduhu wa-ʿiyāluhu, fa-l-yabdaʾ bi-qaḍāʾi al-dayni, wa-yuḥsini al-tawakkula ʿalā Allāhi ʿazza wa-jalla fī ʿiyālihi,

Likewise, pilgrimage may become obligatory for him, and he may possess the means, while owing a debt whose creditor presses his claim and detains him. He must not set out, but must render the creditor his right. If he possesses other goods or real estate, he should sell them and use the proceeds to set out. Likewise, if he owes a debt whose creditor presses his claim, and fears that his father and dependents will go hungry, he must begin by paying the debt and place sound trust in God, mighty and majestic, concerning his dependents.

وَلَيْسَ بِمُضَيِّعٍ لَهُمْ ، وَلٰكِنْ مُؤْثِرًا وَاجِبًا عَلَى وَاجِبٍ هُوَ أَوْجَبُ مِنْهُ ؛ لِأَنَّ اللّٰهَ عَزَّ وَجَلَّ أَمَرَ أَنْ يُؤَدُّوا الْحُقُوقَ إِلَى أَهْلِهَا ، وَقَالَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ « مَطْلُ الْغَنِيِّ ظُلْمٌ » .

Wa-laysa bi-muḍayyiʿin lahum, wa-lākin muʾthiran wājiban ʿalā wājibin huwa awjabu minhu; li-anna Allāha ʿazza wa-jalla amara an yuʾaddū al-ḥuqūqa ilā ahlihā, wa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama «Maṭlu al-ghaniyyi ẓulmun».

He is not neglecting them, but giving one obligation precedence over another because the first is more binding. God, mighty and majestic, commanded that rights be rendered to their holders, and the Prophet, may God bless him and grant him peace, said: “Delay in payment by someone able to pay is injustice.”

Source page 139

وَكَذٰلِكَ لَوْ نَهَاهُ وَالِدَاهُ عَنْ قَضَاءِ دَيْنِهِ لَمْ يَكُنْ لَهُ طَاعَتُهُمَا ، إِذَا كَانَ صَاحِبُهُ قَدْ خَرَجَ عَلَيْهِ ، أَوْ رَدِّ مَظْلَمَةٍ قَدْ خَرَجَ عَلَيْهِ فِي حَبْسِهَا .

Wa-ka-dhālika law nahāhu wālidāhu ʿan qaḍāʾi daynihi lam yakun lahu ṭāʿatuhumā, idhā kāna ṣāḥibuhu qad kharaja ʿalayhi, aw raddi maẓlamatin qad kharaja ʿalayhi fī ḥabsihā.

Likewise, if his parents forbid him to repay his debt when the creditor has pressed his claim, he may not obey them; nor may he obey them in refusing to return something wrongfully taken when a claim has been pressed against his withholding it.

فَإِنْ بَدَأَ بِغَيْرِ هٰذَا الَّذِي كَتَبْتُ لَهُ مِنْ هٰذِهِ الْأَشْيَاءِ أَوْ مَا أَشْبَهَهَا ، فَقَدْ خَرَجَ وَضَيَّعَ ؛ لِأَنَّهُ قَدَّمَ مَا أَخَّرَ اللّٰهُ عَزَّ وَجَلَّ ، وَأَخَّرَ مَا قَدَّمَ اللّٰهُ ، وَلَا يَتَقَرَّبُ إِلَى اللّٰهِ تَعَالَى بِخِلَافِ مَا أَمَرَ بِهِ .

Fa-in badaʾa bi-ghayri hādhā alladhī katabtu lahu min hādhihi al-ashyāʾi aw mā ashbahahā, fa-qad kharaja wa-ḍayyaʿa; li-annahu qaddama mā akhkhara Allāhu ʿazza wa-jalla, wa-akhkhara mā qaddama Allāhu, wa-lā yataqarrabu ilā Allāhi taʿālā bi-khilāfi mā amara bihi.

If he begins otherwise than I have written for him in these matters or similar ones, he has transgressed and neglected his duty. He has brought forward what God, mighty and majestic, put later, and delayed what God put first. One does not draw near to God, exalted, by contradicting what He commanded.

وَكَذٰلِكَ إِنْ وَجَبَ عَلَيْهِ فَرْضٌ قَدْ حَضَرَ وَقْتُهُ بَدَأَ بِهِ قَبْلَ مَا لَمْ يَحْضُرْ وَقْتُهُ مِنَ الْفُرُوضِ ، وَذٰلِكَ كَالرَّجُلِ يُرِيدُ الْحَجَّ فِي وَقْتٍ فِيهِ سَعَةٌ مِنَ الْأَيَّامِ ، فَيَأْمُرُهُ وَالِدَاهُ أَنْ يُقِيمَ إِلَى آخِرِ الْوَقْتِ لِلْحَجِّ ، أَوْ كَصَلَاةٍ قَبْلَ أَنْ يَأْتِيَ الْوَقْتُ الْمُضَيَّقُ عَلَيْهِ أَنْ يَجُوزَهُ ، فَلْيُطِعْهُمَا وَيَبْدَأْ بِحَاجَتِهِمَا حَتَّى يَأْتِيَ الْوَقْتُ الْمُضَيَّقُ عَلَيْهِ فَوْتُهُ ،

Wa-ka-dhālika in wajaba ʿalayhi farḍun qad ḥaḍara waqtuhu badaʾa bihi qabla mā lam yaḥḍur waqtuhu mina al-furūḍi, wa-dhālika ka-al-rajuli yurīdu al-ḥajja fī waqtin fīhi saʿatun mina al-ayyāmi, fa-yaʾmuruhu wālidāhu an yuqīma ilā ākhiri al-waqti li-al-ḥajji, aw ka-ṣalātin qabla an yaʾtiya al-waqtu al-muḍayyaqu ʿalayhi an yajūzahu, fa-l-yuṭiʿhumā wa-yabdaʾ bi-ḥājatihimā ḥattā yaʾtiya al-waqtu al-muḍayyaqu ʿalayhi fawtuhu,

Likewise, when an obligation has fallen due, he begins with it before obligations whose time has not arrived. This is like a man who intends pilgrimage while plenty of days remain, and his parents ask him to stay until the last time at which he can leave for pilgrimage; or a prayer before the final, restricted time beyond which he may not delay it. He should obey them and begin with their need until the time arrives that he is strictly forbidden to let pass.

كَذٰلِكَ جَنَازَةُ الْقَرَابَةِ تَحْضُرُ يَخَافُ فَوَاتَهَا فَلْيَبْدَأْ بِهَا ، وَكَذٰلِكَ الْمِيعَادُ يَكُونُ عَلَيْهِ قَبْلَ أَنْ يَخَافَ فَوَاتَ الْحَجِّ ، أَوِ الصَّلَاةِ فَلْيَبْدَأْ بِمِيعَادِهِ .

Ka-dhālika janāzatu al-qarābati taḥḍuru yakhāfu fawātahā fa-l-yabdaʾ bihā, wa-ka-dhālika al-mīʿādu yakūnu ʿalayhi qabla an yakhāfa fawāta al-ḥajji, awi al-ṣalāti fa-l-yabdaʾ bi-mīʿādihi.

Likewise, if a relative’s funeral takes place and he fears missing it, he should begin with it. If he owes an appointment before there is any fear of missing pilgrimage or prayer, he should begin with the appointment.

وَكَذٰلِكَ يَكُونُ عَلَيْهِ الْمِيعَادَانِ ، أَحَدُهُمَا لِوَقْتٍ مَعْلُومٍ مِنَ النَّهَارِ ، وَالْآخَرُ لَا وَقْتَ لَهُ مَعْلُومٌ مِنَ النَّهَارِ أَوْ مِنَ الْأَيَّامِ ، كَقَوْلِهِ آتِيكَ الْيَوْمَ أَوِ اللَّيْلَةَ أَوْ آتِيكَ وَلَا يَذْكُرُ وَقْتًا ، فَلْيَبْدَأْ بِالَّذِي لَهُ الْوَقْتُ الْمَعْلُومُ .

Wa-ka-dhālika yakūnu ʿalayhi al-mīʿādāni, aḥaduhumā li-waqtin maʿlūmin mina al-nahāri, wa-al-ākharu lā waqta lahu maʿlūmun mina al-nahāri aw mina al-ayyāmi, ka-qawlihi ātīka al-yawma awi al-laylata aw ātīka wa-lā yadhkuru waqtan, fa-l-yabdaʾ bi-alladhī lahu al-waqtu al-maʿlūmu.

Likewise, he may owe two appointments: one at a specified time of day and the other without a specified hour or day, as when he says, “I will come today,” “tonight,” or simply “I will come,” without naming a time. He should begin with the one whose time is specified.

وَكَذٰلِكَ تَفُوتُهُ الصَّلَاةُ الْمَفْرُوضَةُ بِنِسْيَانٍ أَوْ نَوْمٍ أَوْ تَفْرِيطٍ ، وَيَحْضُرُ وَقْتُ صَلَاةٍ أُخْرَى ، فَلْيَبْدَأْ بِالْفَائِتَةِ ، إِلَّا أَنْ يَخَافَ فَوَاتَ الدَّاخِلَةِ فَيَبْدَأَ بِالدَّاخِلَةِ وَلَا يُضَيِّعَهَا كَمَا ضَيَّعَ الْأُخْرَى ، وَفِي ذٰلِكَ اخْتِلَافٌ ، إِذَا خَافَ فَوَاتَهَا وَمَا لَمْ يَخَفْ فَوَاتَ الدَّاخِلَةِ ، فَمُجْتَمَعٌ عَلَيْهِ أَنْ يَبْدَأَ بِالْأُولَى .

Wa-ka-dhālika tafūtuhu al-ṣalātu al-mafrūḍatu bi-nisyānin aw nawmin aw tafrīṭin, wa-yaḥḍuru waqtu ṣalātin ukhrā, fa-l-yabdaʾ bi-al-fāʾitati, illā an yakhāfa fawāta al-dākhilati fa-yabdaʾa bi-al-dākhilati wa-lā yuḍayyiʿahā ka-mā ḍayyaʿa al-ukhrā, wa-fī dhālika ikhtilāfun, idhā khāfa fawātahā wa-mā lam yakhaf fawāta al-dākhilati, fa-mujtamaʿun ʿalayhi an yabdaʾa bi-al-ūlā.

Likewise, if he misses an obligatory prayer through forgetfulness, sleep, or negligence, and another prayer’s time arrives, he should begin with the missed one, unless he fears missing the current one. Then he begins with the current prayer rather than neglecting it as he neglected the other. There is disagreement about this when he fears missing it. When he does not fear missing the current prayer, there is agreement that he begins with the earlier one.

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وَكَذٰلِكَ أَنْ يَعِدَ مِيعَادًا وَعَلَيْهِ مِيعَادٌ آخَرُ قَبْلَهُ وَهُوَ نَاسٍ لِلْأَوَّلِ ثُمَّ يَذْكُرَهُ ، فَلْيَبْدَأْ بِالْأَوَّلِ وَيُؤَخِّرِ الْآخَرَ ، لِأَنَّ اللّٰهَ عَزَّ وَجَلَّ فَرَضَ فَرَائِضَهُ ، فَبَدَأَ بِالْغَدَاةِ قَبْلَ الظُّهْرِ ، وَالظُّهْرِ قَبْلَ الْعَصْرِ ؛ وَكَثِيرٌ مِنْ فَرَائِضِهِ كَذٰلِكَ .

Wa-ka-dhālika an yaʿida mīʿādan wa-ʿalayhi mīʿādun ākharu qablahu wa-huwa nāsin li-al-awwali thumma yadhkurahu, fa-l-yabdaʾ bi-al-awwali wa-yuʾakhkhiri al-ākhara, li-anna Allāha ʿazza wa-jalla faraḍa farāʾiḍahu, fa-badaʾa bi-al-ghadāti qabla al-ẓuhri, wa-al-ẓuhri qabla al-ʿaṣri; wa-kathīrun min farāʾiḍihi ka-dhālika.

Likewise, suppose he makes an appointment while already owing an earlier appointment that he has forgotten, and then remembers it. He should begin with the first and postpone the other. God, mighty and majestic, imposed His obligations in order, beginning with dawn prayer before noon prayer, and noon before afternoon. Many of His obligations follow such an order.

وَمِنْ ذٰلِكَ قَوْلُ أَبِي بَكْرٍ رَضِيَ اللّٰهُ عَنْهُ فِي وَصِيَّتِهِ لِعُمَرَ رَضِيَ اللّٰهُ عَنْهُ :

Wa-min dhālika qawlu Abī Bakrin raḍiya Allāhu ʿanhu fī waṣiyyatihi li-ʿUmara raḍiya Allāhu ʿanhu:

An example is Abū Bakr’s saying, may God be pleased with him, in his final counsel to ʿUmar, may God be pleased with him:

« اِعْلَمْ أَنَّ لِلّٰهِ عَزَّ وَجَلَّ عَمَلًا بِاللَّيْلِ لَا يَقْبَلُهُ بِالنَّهَارِ ، وَعَمَلًا بِالنَّهَارِ لَا يَقْبَلُهُ بِاللَّيْلِ » فَأَوْصَاهُ أَنْ يُقَدِّمَ مَا قَدَّمَ اللّٰهُ عَزَّ وَجَلَّ مِنَ الْفُرُوضِ ، وَيُؤَخِّرَ مَا أَخَّرَ مِنْهَا ، وَذٰلِكَ عَلَى مَا وَصَفْتُ لَكَ .

«Iʿlam anna li-llāhi ʿazza wa-jalla ʿamalan bi-al-layli lā yaqbaluhu bi-al-nahāri, wa-ʿamalan bi-al-nahāri lā yaqbaluhu bi-al-layli» fa-awṣāhu an yuqaddima mā qaddama Allāhu ʿazza wa-jalla mina al-furūḍi, wa-yuʾakhkhira mā akhkhara minhā, wa-dhālika ʿalā mā waṣaftu laka.

“Know that God, mighty and majestic, has a deed due by night that He does not accept by day, and a deed due by day that He does not accept by night.” He counseled him to put first the obligations God, mighty and majestic, put first, and to put later those He put later, just as I have described to you.

وَإِذَا كَانَ فِي فَرْضٍ فَحَضَرَ فَرْضٌ دُونَهُ ، فَلْيُتِمَّ مَا هُوَ فِيهِ وَلَا يَقْطَعْهُ ، وَذٰلِكَ كَالْجُمُعَةِ يَدْخُلُ مَعَ الْإِمَامِ فِيهَا ، أَوْ صَلَاةِ الْغَدَاةِ فِي آخِرِ وَقْتِهَا ، فَيُدْعَى لِجَنَازَةِ قَرَابَةٍ فَلَا يَقْطَعْهَا لِذٰلِكَ ، وَلْيُتِمَّ مَا بَقِيَ مِنْهَا وَنَحْوَ ذٰلِكَ ، وَكَذٰلِكَ إِذَا كَانَ فِي الْحَجِّ الْمَفْرُوضِ مُحْرِمًا بِهِ ، فَكَتَبَ إِلَيْهِ وَالِدَاهُ أَلَّا تُقِيمَ سَاعَةً ، فَلْيُتِمَّهُ وَلَا يَخْرُجْ مِنْهُ .

Wa-idhā kāna fī farḍin fa-ḥaḍara farḍun dūnahu, fa-l-yutimma mā huwa fīhi wa-lā yaqṭaʿhu, wa-dhālika ka-al-jumuʿati yadkhulu maʿa al-imāmi fīhā, aw ṣalāti al-ghadāti fī ākhiri waqtihā, fa-yudʿā li-janāzati qarābatin fa-lā yaqṭaʿhā li-dhālika, wa-l-yutimma mā baqiya minhā wa-naḥwa dhālika, wa-ka-dhālika idhā kāna fī al-ḥajji al-mafrūḍi muḥriman bihi, fa-kataba ilayhi wālidāhu allā tuqīma sāʿatan, fa-l-yutimmahu wa-lā yakhruj minhu.

If he is performing an obligation when a lesser obligation arises, he must finish what he is doing and not interrupt it. For example, if he has joined the imam in Friday prayer or is performing dawn prayer near the end of its time, then is called to a relative’s funeral, he must not break off the prayer for it, but complete what remains; similar cases follow the same rule. Likewise, if he has entered the consecrated state for the obligatory pilgrimage and his parents write telling him not to remain even another hour, he must complete it and not withdraw from it.

وَقَدْ يَعْرِضُ الْوَاجِبُ فَيُؤَدِّيهِ بِالِاسْتِعَانَةِ بِالْمَعَاصِي ، كَاكْتِسَابِ الْحَرَامِ وَالشُّبْهَةِ الْمُجْمَعِ عَلَى تَرْكِهَا ، يُرِيدُ بِذٰلِكَ غَدَاءَ عِيَالِهِ ، وَأَدَاءَ مَا وَجَبَ عَلَيْهِ مِنْ حَقِّهِمْ ، وَكَذٰلِكَ الْوَالِدَانِ : يَهْجُرُهُمَا أَوْ أَحَدَهُمَا ، إِذَا آذَيَا أَهْلَهُ أَوْ ظَلَمَاهَا ، يُرِيدُ بِذٰلِكَ أَدَاءَ حَقِّ أَهْلِهِ ، وَلَعَلَّهُ يَتَأَوَّلُ فَيَقُولُ : امْرَأَتِي أَسِيرَةٌ فِي يَدِي وَقَدْ أُوصِيتُ بِهَا ، وَكَذٰلِكَ أَهْلُهُ : يَضْرِبُهَا أَوْ يُضَيِّعُهَا ،

Wa-qad yaʿriḍu al-wājibu fa-yuʾaddīhi bi-al-istiʿānati bi-al-maʿāṣī, ka-iktisābi al-ḥarāmi wa-al-shubhati al-mujmaʿi ʿalā tarkihā, yurīdu bi-dhālika ghadāʾa ʿiyālihi, wa-adāʾa mā wajaba ʿalayhi min ḥaqqihim, wa-ka-dhālika al-wālidāni: yahjuruhumā aw aḥadahumā, idhā ādhayā ahlahu aw ẓalamāhā, yurīdu bi-dhālika adāʾa ḥaqqi ahlihi, wa-laʿallahu yataʾawwalu fa-yaqūlu: Imraʾatī asīratun fī yadī wa-qad ūṣītu bihā, wa-ka-dhālika ahluhu: yaḍribuhā aw yuḍayyiʿuhā,

An obligation may arise and he fulfills it by resorting to sins, such as earning through unlawful means or through doubtful means that all agree must be abandoned, intending to provide food for his dependents and fulfill their binding rights. Likewise, he may shun both parents or one of them if they hurt or wrong his wife, intending to fulfill his wife’s right. Perhaps he rationalizes this by saying: My wife is a captive in my keeping, and I have been charged with her care. Likewise, with his wife: he may strike her or neglect her,

أَوْ يَشْتُمُهَا بِغَيْرِ حَقٍّ ، يُرِيدُ بِذَلِكَ رِضَاءَ وَالِدَيْهِ ، فَعَلَيْهِ أَلَّا يَفْعَلَ شَيْئًا مِنْ ذَلِكَ ، فَإِنْ فَعَلَ فَقَدْ قَامَ بِوَاجِبٍ مُسْتَعِينًا بِمَعْصِيَةِ اللَّهِ عَزَّ وَجَلَّ ، وَهُوَ حَقِيقٌ أَلَّا يُتَقَبَّلَ مِنْهُ ذَلِكَ ، وَأَنْ يَغْضَبَ اللَّهُ عَزَّ وَجَلَّ عَلَيْهِ . وَكَذَلِكَ يَضْرِبُ وَلَدَهُ لِأَهْلِهِ ، يُرِيدُ أَدَاءَ مَا وَجَبَ عَلَيْهِ لَهَا .

ʾAw yashtumuhā bi-ghayri ḥaqqin, yurīdu bi-dhālika riḍāʾa wālidayhi, fa-ʿalayhi ʾallā yafʿala shayʾan min dhālika, fa-ʾin faʿala fa-qad qāma bi-wājibin mustaʿīnan bi-maʿṣiyati Allāhi ʿazza wa-jalla, wa-huwa ḥaqīqun ʾallā yutaqabbala minhu dhālika, wa-ʾan yaghḍaba Allāhu ʿazza wa-jalla ʿalayhi. Wa-ka-dhālika yaḍribu waladahu li-ʾahlihi, yurīdu ʾadāʾa mā wajaba ʿalayhi lahā.

or insults her unjustly, seeking by this to please his parents. He must do none of these things. If he does, he has undertaken a duty by resorting to disobedience to God, mighty and majestic, and deserves to have it rejected and to incur God’s anger, mighty and majestic. The same applies when he strikes his child for his wife’s sake, intending to fulfill what he owes her.

وَكَذَلِكَ يَأْمُرُ بِالْمَعْرُوفِ لِقَرَابَةٍ أَوْ غَيْرِهِمْ ، بِالْقَذْفِ وَالشَّتْمِ وَالضَّرْبِ الَّذِي لَا يَحِلُّ لَهُ ، يَظُنُّ أَنَّ ذَلِكَ غَضَبٌ لِلَّهِ عَزَّ وَجَلَّ .

Wa-ka-dhālika yaʾmuru bi-al-maʿrūfi li-qarābatin ʾaw ghayrihim, bi-al-qadhfi wa-al-shatmi wa-al-ḍarbi alladhī lā yaḥillu lahu, yaẓunnu ʾanna dhālika ghaḍabun li-llāhi ʿazza wa-jalla.

The same applies when he enjoins right conduct upon relatives or others through slanderous accusations, insults, and blows that are unlawful for him, supposing that this is anger for God’s sake, mighty and majestic.

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وَكَذَلِكَ يُطِيعُ وَالِدَيْهِ فِي قَطْعِ رَحِمٍ .

Wa-ka-dhālika yuṭīʿu wālidayhi fī qaṭʿi raḥimin.

The same applies when he obeys his parents by severing a family tie.

وَكَذَلِكَ فِي النَّظَافَةِ وَالطَّهَارَةِ لِلصَّلَاةِ يُصِيبُهُ الْقَذَرُ ، أَوْ يَخَافُ أَنْ يَكُونَ أَصَابَهُ فَيَضْجَرُ فَيَشْتُمُ الْوَالِدَيْنِ أَوِ الْأَهْلَ أَوِ الْخَادِمَ ، أَوْ يَضْرِبُهَا بِمَا لَا يَحِلُّ بِهِ ، يَظُنُّ أَنَّ ذَلِكَ غَضَبٌ لِلدِّينِ .

Wa-ka-dhālika fī al-naẓāfati wa-al-ṭahārati li-al-ṣalāti yuṣībuhu al-qadharu, ʾaw yakhāfu ʾan yakūna ʾaṣābahu fa-yaḍjaru fa-yashtumu al-wālidayni ʾawi al-ʾahla ʾawi al-khādima, ʾaw yaḍribuhā bi-mā lā yaḥillu bihi, yaẓunnu ʾanna dhālika ghaḍabun li-al-dīni.

The same applies to cleanliness and purification for prayer. Some filth touches him, or he fears that it has, and he becomes irritated, insulting his parents, his wife, or his servant, or striking her in an unlawful way, supposing that this is anger on behalf of religion.

وَإِنْ كَانَ فِي فَرْضٍ فَعَرَضَ لَهُ فَرْضٌ أَوْجَبُ مِنْهُ قَطَعَهُ بَعْدَ مَا يَحِلُّ فِيهِ كَالصَّلَاةِ يَدْخُلُ فِيهَا فِي أَوَّلِ وَقْتِهَا أَوْ أَوْسَطِهِ ، ثُمَّ يَذْكُرُ أَنَّ عَلَيْهِ صَلَاةً فَائِتَةً فَلْيَقْطَعْهَا وَلْيُصَلِّ الْفَائِتَةَ ، ثُمَّ يُصَلِّي هَذِهِ الصَّلَاةَ الَّتِي قَدْ بَقِيَ لَهَا وَقْتٌ ، وَقَدْ رَأَى بَعْضُهُمْ إِتْمَامَهَا ، وَلَا يَحْتَسِبُ بِهَا ، وَشَبَّهَهَا بِالْحَجِّ الْفَاسِدِ يَمْضِي فِيهِ ثُمَّ يَقْضِيهِ مِنْ عَامٍ قَابِلٍ .

Wa-ʾin kāna fī farḍin fa-ʿaraḍa lahu farḍun ʾawjabu minhu qaṭaʿahu baʿda mā yaḥillu fīhi ka-al-ṣalāti yadkhulu fīhā fī ʾawwali waqtihā ʾaw ʾawsaṭihi, thumma yadhkuru ʾanna ʿalayhi ṣalātan fāʾitatan fa-l-yaqṭaʿhā wa-l-yuṣalli al-fāʾitata, thumma yuṣallī hādhihi al-ṣalāta allatī qad baqiya lahā waqtun, wa-qad raʾā baʿḍuhum ʾitmāmahā, wa-lā yaḥtasibu bihā, wa-shabbahahā bi-al-ḥajji al-fāsidi yamḍī fīhi thumma yaqḍīhi min ʿāmin qābilin.

If he is performing an obligation and another, more pressing obligation arises, he interrupts the first after entering it. For example, he begins a prayer at the start or middle of its time, then remembers that he owes a missed prayer: he should interrupt it and pray the missed prayer, then perform the present prayer while time for it remains. Some have held that he should complete it without counting it as fulfilling the obligation, comparing it to an invalid pilgrimage that one completes and then repeats the following year.

وَذَلِكَ لَا يُشْبِهُ الْحَجَّ ؛ لِأَنَّ الْحَجَّ لَا يُمْكِنُهُ فِي عَامِهِ أَنْ يُعِيدَهُ ، وَالْإِحْرَامُ لَازِمٌ لَهُ لَيْسَ كَعَقْدِ الصَّلَاةِ ؛ وَكَذَلِكَ إِنْ كَانَ جَالِسًا لِمِيعَادٍ ثُمَّ ذَكَرَ أَنَّ عَلَيْهِ صَلَاةً فَائِتَةً ، فَإِنَّهُ يَتْرُكُ الْمِيعَادَ وَيَبْدَأُ بِالصَّلَاةِ الْفَائِتَةِ ، إِذَا خَشِيَ فَوْتَ الصَّلَاةِ الدَّاخِلَةِ قَبْلَ أَنْ يَقْضِيَ الْفَائِتَةَ ، كَالْعَصْرِ تَفُوتُهُ فَخَشِيَ أَنْ تَغِيبَ الشَّمْسُ ، وَأَشْبَاهِ ذَلِكَ .

Wa-dhālika lā yushbihu al-ḥajja; li-ʾanna al-ḥajja lā yumkinuhu fī ʿāmihi ʾan yuʿīdahu, wa-al-ʾiḥrāmu lāzimun lahu laysa ka-ʿaqdi al-ṣalāti; wa-ka-dhālika ʾin kāna jālisan li-mīʿādin thumma dhakara ʾanna ʿalayhi ṣalātan fāʾitatan, fa-ʾinnahu yatruku al-mīʿāda wa-yabdaʾu bi-al-ṣalāti al-fāʾitati, ʾidhā khashiya fawta al-ṣalāti al-dākhilati qabla ʾan yaqḍiya al-fāʾitata, ka-al-ʿaṣri tafūtuhu fa-khashiya ʾan taghība al-shamsu, wa-ʾashbāhi dhālika.

But this does not resemble pilgrimage, because he cannot repeat the pilgrimage in the same year, and the consecrated state remains binding upon him, unlike entering prayer. Likewise, if he is sitting for an appointment and then remembers that he owes a missed prayer, he leaves the appointment and begins with the missed prayer, if he fears that the time of the current prayer will pass before he makes up the missed one. An example is the afternoon prayer slipping past him while he fears that the sun will set, and similar cases.

وَكَذَلِكَ إِنْ حَرَّجَ عَلَيْهِ وَالِدُهُ أَلَّا يَخْرُجَ عَنْ بَلَدِهِمْ ، فَيَحْضُرُ النَّفِيرُ لِظُهُورِ الْمُشْرِكِينَ عَلَى الْمُسْلِمِينَ ، وَلَيْسَ فِي وُجُوهِهِمْ مَنْ يَقُومُ بِقِتَالِهِمْ فَعَلَيْهِ الْخُرُوجُ ، وَتَرْكُ الْمُقَامِ .

Wa-ka-dhālika ʾin ḥarraja ʿalayhi wāliduhu ʾallā yakhruja ʿan baladihim, fa-yaḥḍuru al-nafīru li-ẓuhūri al-mushrikīna ʿalā al-muslimīna, wa-laysa fī wujūhihim man yaqūmu bi-qitālihim fa-ʿalayhi al-khurūju, wa-tarku al-maqāmi.

Likewise, if his father strictly forbids him to leave their town, but a call to arms comes because the polytheists have gained the upper hand over the Muslims and no one confronting them can undertake the fighting, he must go out rather than remain.

وَكَذَلِكَ الصَّلَاةُ يَدْخُلُ فِيهَا فِي أَوَّلِ وَقْتِهَا ، فَيَرَى رَجُلًا قَدْ أُضْجِعَ لِلْقَتْلِ ظُلْمًا ، أَوِ امْرَأَةً مُسْتَكْرَهَةً ، وَهُوَ يَقْوَى عَلَى أَنْ يُغَيِّرَ ذَلِكَ ، فَلْيُغَيِّرْ ذَلِكَ وَلْيَقْطَعِ الصَّلَاةَ مَا لَمْ يَخَفْ فَوَاتَهَا ، وَقَدِ اخْتَلَفَ الْعُلَمَاءُ إِذَا خَافَ فَوَاتَهَا .

Wa-ka-dhālika al-ṣalātu yadkhulu fīhā fī ʾawwali waqtihā, fa-yarā rajulan qad ʾuḍjiʿa li-al-qatli ẓulman, ʾawi imraʾatan mustakrahatan, wa-huwa yaqwā ʿalā ʾan yughayyira dhālika, fa-l-yughayyir dhālika wa-l-yaqṭaʿi al-ṣalāta mā lam yakhaf fawātahā, wa-qadi ikhtalafa al-ʿulamāʾu ʾidhā khāfa fawātahā.

Likewise, he may begin prayer at the start of its time and see a man laid down to be killed unjustly, or a woman being forced, while he has the strength to stop it. He should stop it and interrupt his prayer so long as he does not fear missing the prayer’s time. The scholars have differed about the case in which he fears missing it.

Source page 142

وَكَذَلِكَ إِنْ أَصْبَحَ صَائِمًا مِنْ نَذْرٍ وَاجِبٍ ، فَتَبَيَّنَ لَهُ أَنَّهُ يَوْمُ عِيدٍ أَفْطَرَ .

Wa-ka-dhālika ʾin ʾaṣbaḥa ṣāʾiman min nadhrin wājibin, fa-tabayyana lahu ʾannahu yawmu ʿīdin ʾafṭara.

Likewise, if he begins the day fasting in fulfillment of a binding vow, then discovers that it is a festival day, he breaks his fast.

وَكَذَلِكَ إِنْ كَانَتِ امْرَأَةٌ صَائِمَةً مِنْ نَذْرٍ فَحَاضَتْ أَوْ دَخَلَتْ فِي صَلَاةٍ مُفْتَرَضَةٍ فَحَاضَتْ ، قَطَعَتِ الصَّلَاةَ وَأَفْطَرَتْ .

Wa-ka-dhālika ʾin kānati imraʾatun ṣāʾimatan min nadhrin fa-ḥāḍat ʾaw dakhalat fī ṣalātin muftaraḍatin fa-ḥāḍat, qaṭaʿati al-ṣalāta wa-ʾafṭarat.

Likewise, if a woman is fasting because of a vow and begins menstruating, or begins an obligatory prayer and then menstruates, she interrupts the prayer and breaks the fast.

وَقَدْ يَطْلُبُ الْعَبْدُ الْوَرَعَ وَالنَّوَافِلَ ، فَيُضَيِّعُ الْفَرِيضَةَ وَهُوَ لَمْ يُتِمَّهَا . وَقَدْ يَطْلُبُ الْعَبْدُ الْوَرَعَ بِتَضْيِيعِ الْوَاجِبِ بِتَرْكِ الْمَالِ وَهُوَ حَلَالٌ ؛ غَلَطًا ؛ خَشْيَةَ أَلَّا يَحِلَّ لَهُ أَخْذُهُ ، وَالصِّنَاعَةِ وَالتِّجَارَةِ وَالْمِيرَاثِ الْحَلَالِ ، يُرِيدُ بِذَلِكَ السَّلَامَةَ فَيُضَيِّعُ الْعِيَالَ ، فَيُجِيعُهُمْ وَيُعَرِّيهِمْ ، وَيَسْخَطُ عَلَيْهِ الْوَالِدَانِ ، وَيُضَيِّعُهُمَا ، وَهُوَ يَقْدِرُ عَلَى الْمَالِ أَوِ الْعَمَلِ الْحَلَالِ ،

Wa-qad yaṭlubu al-ʿabdu al-waraʿa wa-al-nawāfila, fa-yuḍayyiʿu al-farīḍata wa-huwa lam yutimmahā. Wa-qad yaṭlubu al-ʿabdu al-waraʿa bi-taḍyīʿi al-wājibi bi-tarki al-māli wa-huwa ḥalālun; ghalaṭan; khashyata ʾallā yaḥilla lahu ʾakhdhuhu, wa-al-ṣināʿati wa-al-tijārati wa-al-mīrāthi al-ḥalāli, yurīdu bi-dhālika al-salāmata fa-yuḍayyiʿu al-ʿiyāla, fa-yujīʿuhum wa-yuʿarrīhim, wa-yaskhaṭu ʿalayhi al-wālidāni, wa-yuḍayyiʿuhumā, wa-huwa yaqdiru ʿalā al-māli ʾawi al-ʿamali al-ḥalāli,

A servant may pursue scrupulousness and voluntary devotions while neglecting an obligation he has not completed. He may pursue scrupulousness by neglecting a duty: mistakenly refusing money that is lawful, fearing that he may not lawfully take it, and abandoning a craft, trade, or lawful inheritance. He seeks safety through this, yet neglects his dependents, leaving them hungry and unclothed; his parents are displeased with him, and he neglects them, although lawful money or work is within his reach.

وَكَذَلِكَ يَدَعُ الْحَجَّ مَخَافَةَ أَنْ يَكُونَ خَالَطَ مَالَهُ حَرَامٌ مِنْ غَيْرِ أَنْ يَعْرِفَ شَيْئًا بِعَيْنِهِ فِيهِ ، وَكَذَلِكَ أَنْ يَخْرُجَ مِنَ الْبَلْدَةِ يَخَافُ أَلَّا يَسْلَمَ فِيهَا ، فَيَسْخَطَ عَلَيْهِ وَالِدَاهُ وَيُضَيِّعَ عِيَالَهُ .

Wa-ka-dhālika yadaʿu al-ḥajja makhāfata ʾan yakūna khālaṭa mālahu ḥarāmun min ghayri ʾan yaʿrifa shayʾan bi-ʿaynihi fīhi, wa-ka-dhālika ʾan yakhruja mina al-baldati yakhāfu ʾallā yaslama fīhā, fa-yaskhaṭa ʿalayhi wālidāhu wa-yuḍayyiʿa ʿiyālahu.

Likewise, he may abandon pilgrimage for fear that something unlawful has become mixed with his wealth, without knowing of any particular unlawful item in it. Or he may leave his town because he fears he will not remain safe there, thereby displeasing his parents and neglecting his dependents.

وَقَدْ يُضَيِّعُ الْفَرْضَ لِلْوَسْوَسَةِ تَعْرِضُ مِنَ الشَّيْطَانِ ، فَيَدَعُ الْفَرْضَ ، إِرَادَةَ أَنْ يُؤَدِّيَهُ عَلَى مَا أُمِرَ ، وَمَخَافَةَ أَلَّا يُجْزِيَهُ أَدَاؤُهُ إِلَّا بِذَلِكَ ، يَحْسَبُ أَنَّ ذَلِكَ عَلَيْهِ هُوَ الْوَاجِبُ ، فَيُكْثِرُ الْوُضُوءَ وَيُطِيلُهُ ، حَتَّى يَذْهَبَ وَقْتُ الصَّلَاةِ كَطُلُوعِ الشَّمْسِ لِصَلَاةِ الْفَجْرِ ، أَوْ كَفَوْتِ الْجُمُعَةِ ، وَكَذَلِكَ فِي الْغُسْلِ مِنَ الْجَنَابَةِ ، أَوْ يَشْتَغِلُ بِالِاسْتِبْرَاءِ ، وَيَرَى أَنَّ ذَلِكَ وَاجِبٌ عَلَيْهِ ،

Wa-qad yuḍayyiʿu al-farḍa li-al-waswasati taʿriḍu mina al-shayṭāni, fa-yadaʿu al-farḍa, ʾirādata ʾan yuʾaddiyahu ʿalā mā ʾumira, wa-makhāfata ʾallā yujziyahu ʾadāʾuhu ʾillā bi-dhālika, yaḥsabu ʾanna dhālika ʿalayhi huwa al-wājibu, fa-yukthiru al-wuḍūʾa wa-yuṭīluhu, ḥattā yadhhaba waqtu al-ṣalāti ka-ṭulūʿi al-shamsi li-ṣalāti al-fajri, ʾaw ka-fawti al-jumuʿati, wa-ka-dhālika fī al-ghusli mina al-janābati, ʾaw yashtaghilu bi-al-istibrāʾi, wa-yarā ʾanna dhālika wājibun ʿalayhi,

He may neglect an obligation because of an obsessive doubt suggested by Satan, abandoning the obligation because he wants to fulfill it as commanded and fears that his performance will not count otherwise. He supposes that this is what he is required to do, so he repeats and prolongs his ablution until the prayer’s time passes, as when the sun rises before the dawn prayer or he misses the Friday prayer. The same can happen with bathing after major ritual impurity. Or he occupies himself with ensuring that urination has ceased, believing this is obligatory for him,

وَأَنَّهُ لَا يُجْزِيهِ إِلَّا ذَلِكَ وَيَتَشَاغَلُ بِذَلِكَ حَتَّى تَخْرُجَ أَوْقَاتُ الصَّلَوَاتِ ، فَيُضَيِّعُ الْفَرْضَ بِطَلَبِ إِقَامَةِ الْفَرْضِ غَلَطًا وَوَسْوَاسًا .

Wa-ʾannahu lā yujzīhi ʾillā dhālika wa-yatashāghalu bi-dhālika ḥattā takhruja ʾawqātu al-ṣalawāti, fa-yuḍayyiʿu al-farḍa bi-ṭalabi ʾiqāmati al-farḍi ghalaṭan wa-waswāsan.

and that nothing else will suffice. He keeps himself busy with it until the prayer times expire, thus neglecting the obligation in his attempt to fulfill it, through error and obsessive doubt.

وَكَذَلِكَ يَتَشَاغَلُ بِإِعَادَةِ التَّكْبِيرِ ، أَوْ يَقْطَعُ الصَّلَاةَ قَبْلَ أَنْ تَتِمَّ ، يُعِيدُهَا مِرَارًا ، أَوْ يَضِيقُ الصَّدْرُ مِنْهُ عَلَى التَّكْبِيرِ حَتَّى تَذْهَبَ أَوْقَاتُ الصَّلَاةِ ، أَوْ يُؤَخِّرُ أَوْقَاتَ الصَّلَاةِ كَالْعَصْرِ وَغَيْرِهَا ، وَيُسْفِرُ بِالْفَجْرِ ، يُرِيدُ بِذَلِكَ الْقُدْوَةَ بِمَنْ تَأَوَّلَ غَلَطًا ، حَتَّى يَذْهَبَ وَقْتُهَا الَّذِي جَعَلَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ آخِرَ وَقْتِهَا .

Wa-ka-dhālika yatashāghalu bi-ʾiʿādati al-takbīri, ʾaw yaqṭaʿu al-ṣalāta qabla ʾan tatimma, yuʿīduhā mirāran, ʾaw yaḍīqu al-ṣadru minhu ʿalā al-takbīri ḥattā tadhhaba ʾawqātu al-ṣalāti, ʾaw yuʾakhkhiru ʾawqāta al-ṣalāti ka-al-ʿaṣri wa-ghayrihā, wa-yusfiru bi-al-fajri, yurīdu bi-dhālika al-qudwata bi-man taʾawwala ghalaṭan, ḥattā yadhhaba waqtuhā alladhī jaʿala al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama ʾākhira waqtihā.

Likewise, he may occupy himself with repeating the opening declaration of God’s greatness, or interrupt the prayer before it is complete and restart it many times. Or his chest may tighten over pronouncing that declaration until the prayer times pass. Or he delays prayers, such as the afternoon prayer and others, and delays the dawn prayer until broad daylight, intending to follow someone who interpreted the matter incorrectly, until the time the Prophet, may God bless him and grant him peace, designated as its final limit has passed.

Source page 143

وَقَدْ يَعْرِضُ لِلرَّجُلِ الْوَاجِبُ فِي الْكِتَابِ أَوْ فِي السُّنَّةِ ، وَقَدْ رُخِّصَ لَهُ فِي تَرْكِهِ مِنْ أَجْلِ عِلَّةٍ عَرَضَتْ ، لَا يَجُوزُ أَنْ يَأْتِيَهُ مِنْ أَجْلِهَا ، فَيَأْتِيهِ يُرِيدُ بِذَلِكَ أَدَاءَ الْوَاجِبِ ، وَيُضَيِّعُ مَا هُوَ أَوْلَى بِهِ ، كَالدَّارِ الْغَصْبِ فِيهَا وَلِيمَةٌ أَوْ قَرَابَةٌ فَيَدْخُلُهَا بِغَيْرِ إِذْنِ رَبِّهَا يُرِيدُ بِذَلِكَ الْبِرَّ ، أَوْ يَسْكُنُهَا يُرِيدُ بِذَلِكَ بِرَّ الْقَرَابَةِ ، أَوِ الْوَلِيمَةِ فِيهَا الْمُنْكَرُ ،

Wa-qad yaʿriḍu li-al-rajuli al-wājibu fī al-kitābi ʾaw fī al-sunnati, wa-qad rukhkhiṣa lahu fī tarkihi min ʾajli ʿillatin ʿaraḍat, lā yajūzu ʾan yaʾtiyahu min ʾajlihā, fa-yaʾtīhi yurīdu bi-dhālika ʾadāʾa al-wājibi, wa-yuḍayyiʿu mā huwa ʾawlā bihi, ka-al-dāri al-ghaṣbi fīhā walīmatun ʾaw qarābatun fa-yadkhuluhā bi-ghayri ʾidhni rabbihā yurīdu bi-dhālika al-birra, ʾaw yaskunuhā yurīdu bi-dhālika birra al-qarābati, ʾawi al-walīmati fīhā al-munkaru,

A duty prescribed in Scripture or the prophetic tradition may arise for a man, though he has been permitted to omit it because a circumstance has arisen that makes performing it unlawful. Yet he performs it, intending to discharge the duty while neglecting what has a stronger claim on him. An example is a usurped house containing a wedding feast or relatives: he enters without its owner’s permission, intending to do good, or lives there intending kindness to relatives. Another is a wedding feast at which wrongdoing occurs:

فَيَأْتِيهَا إِرَادَةَ قَصْدِ وَاجِبِ حَقِّ الْمُسْلِمِينَ ، وَلَعَلَّهُ أَنْ يَتَأَوَّلَ فِي ذَلِكَ :

Fa-yaʾtīhā ʾirādata qaṣdi wājibi ḥaqqi al-muslimīna, wa-laʿallahu ʾan yataʾawwala fī dhālika:

he attends with the intention of pursuing the obligatory right of fellow Muslims, and perhaps rationalizes this,

يَقُولُ لَا أَدَعُ حَقًّا لِبَاطِلٍ ، فَيَتْرُكُ مَا هُوَ أَوْلَى بِهِ ، وَيَأْتِي مَا كُرِهَ لَهُ ، وَإِنَّمَا أُمِرَ بِأَدَاءِ الْحَقِّ بِالْحَقِّ ، فَأَمَّا بِتَضْيِيعِ مَا أَوْجَبَ اللَّهُ عَزَّ وَجَلَّ عَلَيْهِ فَلَا يَجُوزُ لَهُ ذَلِكَ .

Yaqūlu lā ʾadaʿu ḥaqqan li-bāṭilin, fa-yatruku mā huwa ʾawlā bihi, wa-yaʾtī mā kuriha lahu, wa-ʾinnamā ʾumira bi-ʾadāʾi al-ḥaqqi bi-al-ḥaqqi, fa-ʾammā bi-taḍyīʿi mā ʾawjaba Allāhu ʿazza wa-jalla ʿalayhi fa-lā yajūzu lahu dhālika.

saying, “I will not abandon a right because of a wrong.” He thus abandons what has a stronger claim on him and does what is disapproved for him. He was commanded only to fulfill a right by rightful means. He may not do so by neglecting something God, mighty and majestic, has made obligatory upon him.

وَقَدْ تَعْرِضُ لِلْعَبْدِ الْعِلَّةُ الَّتِي لَا يَجُوزُ أَدَاءُ الْفَرْضِ بِمِثْلِهَا لَوْلَا الْعُذْرُ الَّذِي رُخِّصَ لَهُ مِنْ أَجْلِهِ كَالْبَوْلِ الَّذِي يَسْتَمِرُّ بِهِ نُزُولُهُ ، وَالدَّمِ أَوِ الْبَطَنِ ؛ فَيَدَعُ الصَّلَاةَ حَتَّى يَخْرُجَ وَقْتُهَا يُرِيدُ بِذَلِكَ أَدَاءَ الْفَرْضِ بِالطَّهَارَةِ ، فَيَدَعُ الْفَرْضَ وَيُضَيِّعُهُ ؛ وَعُلَمَاءُ الْأُمَّةِ مُجْمِعَةٌ عَلَى الرُّخْصَةِ لَهُ بِأَنْ يَتَوَضَّأَ لِكُلِّ صَلَاةٍ وَيُصَلِّيَ وَإِنْ سَالَ ، وَأَمَرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْمُسْتَحَاضَةَ بِذَلِكَ ،

Wa-qad taʿriḍu li-al-ʿabdi al-ʿillatu allatī lā yajūzu ʾadāʾu al-farḍi bi-mithlihā lawlā al-ʿudhru alladhī rukhkhiṣa lahu min ʾajlihi ka-al-bawli alladhī yastamirru bihi nuzūluhu, wa-al-dami ʾawi al-baṭani; fa-yadaʿu al-ṣalāta ḥattā yakhruja waqtuhā yurīdu bi-dhālika ʾadāʾa al-farḍi bi-al-ṭahārati, fa-yadaʿu al-farḍa wa-yuḍayyiʿuhu; wa-ʿulamāʾu al-ʾummati mujmiʿatun ʿalā al-rukhṣati lahu bi-ʾan yatawaḍḍaʾa li-kulli ṣalātin wa-yuṣalliya wa-ʾin sāla, wa-ʾamara al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama al-mustaḥāḍata bi-dhālika,

A servant may develop a condition in which performing the obligation would be impermissible were it not for the excuse that grants him a concession, such as a continuing flow of urine or blood, or diarrhea. He then leaves the prayer until its time has passed, intending to fulfill the obligation in a state of purity, but thereby abandons and neglects the obligation. The scholars of the community agree that he has a concession to perform ablution for each prayer and pray even if the discharge continues. The Prophet, may God bless him and grant him peace, instructed a woman with persistent nonmenstrual bleeding to do this.

وَكَذَلِكَ فَعَلَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ ، حِينَ طُعِنَ ؛ صَلَّى وَجُرْحُهُ يَثْعَبُ دَمًا .

Wa-ka-dhālika faʿala ʿUmaru raḍiya Allāhu ʿanhu, ḥīna ṭuʿina; ṣallā wa-jurḥuhu yathʿabu daman.

ʿUmar, may God be pleased with him, did the same when he was stabbed: he prayed while his wound streamed with blood.

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وَزَيْدُ بْنُ ثَابِتٍ اسْتَمَرَّ بِهِ الْبَوْلُ ، فَكَانَ يَتَوَضَّأُ وَيُرْسِلُ الْبَوْلَ .

Wa-Zaydu bnu Thābitin istamarra bihi al-bawlu, fa-kāna yatawaḍḍaʾu wa-yursilu al-bawla.

Zayd ibn Thābit had a continuing flow of urine; he would perform ablution and let the urine flow.

أَوْ يَمْرَضُ فَلَا يُمْكِنُهُ الصَّلَاةُ قَائِمًا وَلَا يُمْكِنُهُ قَاعِدًا ، أَوْ لَا يُمْكِنُهُ أَنْ يَسْجُدَ عَلَى الْأَرْضِ فَيَدَعُ الصَّلَاةَ انْتِظَارًا لِلْعَافِيَةِ حَتَّى يَخْرُجَ وَقْتُهَا ، أَوْ رَجَاءَ أَنْ يَخِفَّ مَا بِهِ ، وَكَذَلِكَ الصُّدَاعُ وَغَيْرُهُ حَتَّى يُمْكِنَهُ الصَّلَاةُ ، وَالْأُمَّةُ مُجْمِعَةٌ أَنَّ عَلَيْهِ أَنْ يُصَلِّيَ كَمَا أَمْكَنَهُ ، وَقَدْ جُحِشَتْ سَاقُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَصَلَّى جَالِسًا ،

ʾAw yamraḍu fa-lā yumkinuhu al-ṣalātu qāʾiman wa-lā yumkinuhu qāʿidan, ʾaw lā yumkinuhu ʾan yasjuda ʿalā al-ʾarḍi fa-yadaʿu al-ṣalāta intiẓāran li-al-ʿāfiyati ḥattā yakhruja waqtuhā, ʾaw rajāʾa ʾan yakhiffa mā bihi, wa-ka-dhālika al-ṣudāʿu wa-ghayruhu ḥattā yumkinahu al-ṣalātu, wa-al-ʾummatu mujmiʿatun ʾanna ʿalayhi ʾan yuṣalliya ka-mā ʾamkanahu, wa-qad juḥishat sāqu al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama fa-ṣallā jālisan,

Or he becomes ill and cannot pray standing or sitting, or cannot prostrate on the ground. He leaves the prayer until its time expires, waiting for recovery or hoping his condition will ease. He does the same with a headache or another ailment, waiting until he can pray. Yet the community agrees that he must pray in whatever way he can. The Prophet’s leg, may God bless him and grant him peace, was scraped, and he prayed sitting down.

وَمَرِضَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَصَلَّى جَالِسًا يَوْمَ تُوُفِّيَ وَأَبُو بَكْرٍ إِلَى جَنْبِهِ .

Wa-mariḍa ṣallā Allāhu ʿalayhi wa-sallama fa-ṣallā jālisan yawma tuwuffiya wa-ʾAbū Bakrin ʾilā janbihi.

He became ill, may God bless him and grant him peace, and prayed sitting on the day he died, with Abū Bakr beside him.

وَقَدْ يَعْرِضُ لِلْعَبْدِ الْفَرْضُ فَيَقُومُ بِهِ فَيُضَيِّعُ مَا هُوَ أَوْجَبُ مِنْهُ ، كَالصَّوْمِ فِي السَّفَرِ أَوِ الصَّوْمِ فِي الْمَرَضِ ، حَتَّى لَا يَقْدِرَ أَنْ يُصَلِّيَ إِلَّا قَاعِدًا أَوْ مُضْطَجِعًا ، وَلَوْ أَفْطَرَ لَأَمْكَنَهُ أَنْ يُصَلِّيَ قَائِمًا ، وَقَدْ يَصُومُ فِي السَّفَرِ أَوْ فِي الْمَرَضِ حَتَّى يَضْجَرَ وَيَخْرُجَ إِلَى مَا لَا يَحِلُّ لَهُ مِنَ الْكَلَامِ وَغَيْرِهِ .

Wa-qad yaʿriḍu li-al-ʿabdi al-farḍu fa-yaqūmu bihi fa-yuḍayyiʿu mā huwa ʾawjabu minhu, ka-al-ṣawmi fī al-safari ʾawi al-ṣawmi fī al-maraḍi, ḥattā lā yaqdira ʾan yuṣalliya ʾillā qāʿidan ʾaw muḍṭajiʿan, wa-law ʾafṭara la-ʾamkanahu ʾan yuṣalliya qāʾiman, wa-qad yaṣūmu fī al-safari ʾaw fī al-maraḍi ḥattā yaḍjara wa-yakhruja ʾilā mā lā yaḥillu lahu mina al-kalāmi wa-ghayrihi.

An obligation may arise for a servant and he fulfills it while neglecting something more obligatory, as when he fasts while traveling or ill until he can pray only sitting or lying down, though breaking his fast would have enabled him to pray standing. He may fast while traveling or ill until he becomes irritated and falls into unlawful speech or other conduct.

وَقَدْ يَجِبُ عَلَى الْعَبْدِ الْفَرْضُ ، فَيُؤَدِّيهِ لِإِرَادَةِ الدُّنْيَا ، يَرَى أَنَّ ذَلِكَ يُجْزِيهِ ، وَأَنَّ ذَلِكَ أَوْلَى بِهِ جَهْلًا وَغَلَطًا ، كَالزَّكَاةِ تَجِبُ عَلَيْهِ فَيُعْطِيهَا فَقِيرًا قَدْ لَزِمَهُ ذِمَامُهُ لَابُدَّ لَهُ مِنْ مُكَافَأَتِهِ ، فَيَقِي مَالَهُ بِحَقِّ اللَّهِ جَلَّ وَعَزَّ ، كَالْيَدِ اصْطَنَعَهَا إِلَيْهِ ، أَوْ عَمِلَ لَهُ عَمَلًا عَلَى غَيْرِ أُجْرَةٍ مُسَمَّاةٍ ، كَالرَّجُلِ يَخْدُمُهُ أَوْ يَقُومُ بِحَوَائِجِهِ ،

Wa-qad yajibu ʿalā al-ʿabdi al-farḍu, fa-yuʾaddīhi li-ʾirādati al-dunyā, yarā ʾanna dhālika yujzīhi, wa-ʾanna dhālika ʾawlā bihi jahlan wa-ghalaṭan, ka-al-zakāti tajibu ʿalayhi fa-yuʿṭīhā faqīran qad lazimahu dhimāmuhu lābudda lahu min mukāfaʾatihi, fa-yaqī mālahu bi-ḥaqqi Allāhi jalla wa-ʿazza, ka-al-yadi iṣṭanaʿahā ʾilayhi, ʾaw ʿamila lahu ʿamalan ʿalā ghayri ʾujratin musammātin, ka-al-rajuli yakhdumuhu ʾaw yaqūmu bi-ḥawāʾijihi,

An obligation may become due from a servant, and he fulfills it for worldly ends, ignorantly and mistakenly thinking that this discharges it and is the better course. For example, when alms-tax becomes due, he gives it to a poor person whose claim on his loyalty obliges him to return a favor. He thus protects his own money from the repayment by using what is due to God, majestic and mighty. The person may have done him a kindness or worked for him without an agreed wage, like a man who serves him or attends to his needs,

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أَوِ الْمَرْأَةِ الْفَقِيرَةِ تُرْضِعُ لَهُ أَوْ تَخْدُمُ أَهْلَهُ أَوْ تُلْطِفُهُمْ بِالْبِرِّ ، فَقَدْ أَلْزَمَ نَفْسَهُ مُكَافَأَتَهُ ، فَيُعْطِيهِ الزَّكَاةَ لِتَسْقُطَ عَنْهُ مُكَافَأَتُهُ ، وَلَعَلَّهُ يَتْرُكُ مَنْ هُوَ أَوْلَى مِنْهُ أَنْ يُعْطِيَهُ ، أَوِ الرَّجُلِ يَخَافُ لِسَانَهُ إِنْ لَمْ يُعْطِهِ أَوْ يَرْجُو حَمْدَهُ فَيُعْطِيهِ فَيُكْثِرُ لَهُ ، وَيَمْنَعُ مَنْ هُوَ أَحْوَجُ مِنْهُ ، وَاللَّهُ عَزَّ وَجَلَّ يَقُولُ : يُؤْتِي مَالَهُ يَتَزَكَّى .

ʾAwi al-marʾati al-faqīrati turḍiʿu lahu ʾaw takhdumu ʾahlahu ʾaw tulṭifuhum bi-al-birri, fa-qad ʾalzama nafsahu mukāfaʾatahu, fa-yuʿṭīhi al-zakāta li-tasquṭa ʿanhu mukāfaʾatuhu, wa-laʿallahu yatruku man huwa ʾawlā minhu ʾan yuʿṭiyahu, ʾawi al-rajuli yakhāfu lisānahu ʾin lam yuʿṭihi ʾaw yarjū ḥamdahu fa-yuʿṭīhi fa-yukthiru lahu, wa-yamnaʿu man huwa ʾaḥwaju minhu, wa-Allāhu ʿazza wa-jalla yaqūlu: Yuʾtī mālahu yatazakkā.

or a poor woman who nurses a child for him, serves his family, or treats them with kindness. He has made himself responsible for repaying the person, so he gives that person the alms-tax to free himself from repayment, perhaps passing over someone with a stronger claim to receive it. Or there is a man whose tongue he fears if he gives him nothing, or whose praise he hopes for: he gives him a generous amount while withholding it from someone in greater need. God, mighty and majestic, says, “He gives his wealth to purify himself,

وَمَا لِأَحَدٍ عِنْدَهُ مِنْ نِعْمَةٍ تُجْزَى .

Wa-mā li-ʾaḥadin ʿindahu min niʿmatin tujzā.

and no one has bestowed on him a favor that is being repaid.”

وَقَالَ جَلَّ وَعَزَّ وَعَلَا : وَمَا آتَيْتُمْ مِنْ زَكَاةٍ تُرِيدُونَ وَجْهَ اللَّهِ .

Wa-qāla jalla wa-ʿazza wa-ʿalā: Wa-mā ʾātaytum min zakātin turīdūna wajha Allāhi.

He said, majestic, mighty, and exalted, “Whatever you give in charity, seeking the face of God.”

وَكَذَلِكَ الْوَصِيَّةُ يُوصِي بِهَا إِلَيْهِ فِي وُجُوهٍ لِلْبِرِّ ، مِثْلِ ابْنِ السَّبِيلِ وَالْفَقِيرِ أَوْ غَيْرِهِمَا ؛ فَيَخُصُّ بِهَا إِلَى ذَوِي الْأَيَادِي عِنْدَهُ ، وَمَنْ لَزِمَهُ ذِمَامُهُ ، وَمَنْ يَخَافُ لِسَانَهُ ، أَوْ يَرْجُو مُكَافَأَتَهُ أَوْ حَمْدَهُ ، وَيَدَعُ مَنْ هُوَ أَوْلَى بِهِ ، فَيَدَعُ أَنْ يَضَعَهُ كَمَا أَمَرَ بِهِ صَاحِبُهُ ، أَوْ يَغُشُّ الْمَيِّتَ فِي وَصِيَّتِهِ وَيَعْمَلُ فِي مَنْفَعَةِ نَفْسِهِ فِيمَا أَوْصَى إِلَيْهِ بِهِ .

Wa-ka-dhālika al-waṣiyyatu yūṣī bihā ʾilayhi fī wujūhin li-al-birri, mithli ibni al-sabīli wa-al-faqīri ʾaw ghayrihimā; fa-yakhuṣṣu bihā ʾilā dhawī al-ʾayādī ʿindahu, wa-man lazimahu dhimāmuhu, wa-man yakhāfu lisānahu, ʾaw yarjū mukāfaʾatahu ʾaw ḥamdahu, wa-yadaʿu man huwa ʾawlā bihi, fa-yadaʿu ʾan yaḍaʿahu ka-mā ʾamara bihi ṣāḥibuhu, ʾaw yaghushshu al-mayyita fī waṣiyyatihi wa-yaʿmalu fī manfaʿati nafsihi fī-mā ʾawṣā ʾilayhi bihi.

The same applies to a charitable bequest entrusted to him for travelers, the poor, or others. He reserves it for those who have done him favors, those whose claim on his loyalty binds him, those whose tongue he fears, or those whose repayment or praise he hopes for, passing over people with a stronger claim. He fails to distribute it as its owner directed, or cheats the deceased in administering his bequest and pursues his own advantage through what was entrusted to him.

وَقَدْ يَجِبُ عَلَيْهِ الشَّيْءُ فَيُؤَدِّيهِ ، وَرَغْبَتُهُ أَنْ يَزْدَادَ لِنَفْسِهِ بَعْدَ أَدَاءِ مَا وَجَبَ عَلَيْهِ ، فَيَرَى أَنَّ الِازْدِيَادَ مِنْ ذَلِكَ هُوَ الْوَاجِبُ ، فَيُضَيِّعُ كَثِيرًا مِمَّا يَجِبُ عَلَيْهِ لِذَلِكَ ، وَيَعْتَلُّ بِالْفَرْضِ وَقَدْ أَدَّى الْفَرْضَ ، وَإِنَّمَا يَعْمَلُ فِي رَغْبَةِ الدُّنْيَا ، كَالْعِيَالِ يَكْتَسِبُ لَهُمْ مَا يَغْذُوهُمْ حَتَّى يَكُونَ عِنْدَهُ مَا يَكْفِيهِ الْأَيَّامَ وَالشُّهُورَ وَالسِّنِينَ ، فَإِذَا عَرَضَتْ لَهُ حَاجَةُ قَرَابَةٍ ،

Wa-qad yajibu ʿalayhi al-shayʾu fa-yuʾaddīhi, wa-raghbatuhu ʾan yazdāda li-nafsihi baʿda ʾadāʾi mā wajaba ʿalayhi, fa-yarā ʾanna al-izdiyāda min dhālika huwa al-wājibu, fa-yuḍayyiʿu kathīran mimmā yajibu ʿalayhi li-dhālika, wa-yaʿtallu bi-al-farḍi wa-qad ʾaddā al-farḍa, wa-ʾinnamā yaʿmalu fī raghbati al-dunyā, ka-al-ʿiyāli yaktasibu lahum mā yaghdhūhum ḥattā yakūna ʿindahu mā yakfīhi al-ʾayyāma wa-al-shuhūra wa-al-sinīna, fa-ʾidhā ʿaraḍat lahu ḥājatu qarābatin,

Something may be obligatory for him, and he fulfills it, but he wants to acquire more for himself after discharging the duty. He comes to regard acquiring more of it as the obligation, neglecting many other duties for its sake. He invokes the obligation as an excuse, although he has already fulfilled it, and is in fact working out of desire for this world. For example, he earns food for his dependents until he has enough for days, months, and years. Then a relative’s need comes before him,

أَوْ جَارٍ يَسْتَيْقِنُ فَقْرَهُ وَجُوعَهُ ، أَوْ غَرِيبٍ مُنْقَطَعٍ بِهِ ، أَوْ جَنَازَةُ قَرَابَةٍ ، قَالَ : الْفَرْضُ وَأَدَاءُ الْوَاجِبِ أَوْلَى بِهِ ، يَعْنِي الِاشْتِغَالَ بِالِاكْتِسَابِ لِلْعِيَالِ ، أَوْ إِمْسَاكَ مَا عِنْدَهُ مِنْ مُوَاسَاةِ مَنْ يَجِبُ عَلَيْهِ ، وَيَقُولُ : قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : « اِبْدَأْ بِمَنْ تَعُولُ » ، وَيَرَى أَنَّ ذَلِكَ أَوْلَى بِهِ ،

ʾAw jārin yastayqinu faqrahu wa-jūʿahu, ʾaw gharībin munqaṭaʿin bihi, ʾaw janāzatu qarābatin, qāla: Al-farḍu wa-ʾadāʾu al-wājibi ʾawlā bihi, yaʿnī al-ishtighāla bi-al-iktisābi li-al-ʿiyāli, ʾaw ʾimsāka mā ʿindahu min muwāsāti man yajibu ʿalayhi, wa-yaqūlu: Qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «Ibdaʾ bi-man taʿūlu», wa-yarā ʾanna dhālika ʾawlā bihi,

or that of a neighbor whose poverty and hunger he knows for certain, or a stranded stranger, or a relative’s funeral. He says that the obligation and fulfilling his duty have a stronger claim on him, meaning being occupied with earning for his dependents, or withholding what he has instead of sharing it with someone he is obliged to help. He says, “The Prophet, may God bless him and grant him peace, said, ‘Begin with those you support,’” and thinks this has a stronger claim on him.

Source page 146

فَقَدْ قَامَ بِمَا زَعَمَ أَنَّهُ يَجِبُ عَلَيْهِ ، إِذْ كَانَ عِنْدَهُ مَا يَكْفِيهِمْ ؛ وَإِنَّمَا يَعْتَلُّ مِنْ أَجْلِ الْبُخْلِ أَوِ الْكَسَلِ ؛ أَوْ يَكُونُ جَاهِلًا وَغَالِطًا وَمَعَ ذَلِكَ فَإِنَّ الِاكْتِسَابَ عَلَى الْعِيَالِ مُخْتَلَفٌ فِي وُجُوبِهِ .

Fa-qad qāma bi-mā zaʿama ʾannahu yajibu ʿalayhi, ʾidh kāna ʿindahu mā yakfīhim; wa-ʾinnamā yaʿtallu min ʾajli al-bukhli ʾawi al-kasali; ʾaw yakūnu jāhilan wa-ghāliṭan wa-maʿa dhālika fa-ʾinna al-iktisāba ʿalā al-ʿiyāli mukhtalafun fī wujūbihi.

Yet he has already fulfilled what he claims is obligatory, since he has enough for them. He is merely making excuses out of stinginess or laziness, or else he is ignorant and mistaken. Besides, whether earning for one’s dependents is obligatory is itself disputed.

وَقَدْ يَطْلُبُ الْعَبْدُ التَّطَوُّعَ بِتَضْيِيعِ الْوَاجِبِ ، وَأَوْلَى بِهِ أَدَاءُ الْوَاجِبِ ، وَإِنْ فَاتَهُ التَّطَوُّعُ كَطَلَبِ الْحَدِيثِ وَتَضْيِيعِ الْعِيَالِ وَالْقَرَابَةِ ، فَيُنْفِقُ فِي طَلَبِهِ وَيُضَيِّعُ عِيَالَهُ وَقَرَابَتَهُ ، وَهُمْ فُقَرَاءُ لَا غِنَى بِهِمْ عَنْهُ ، أَوْ يَعْصِي الْوَالِدَيْنِ فِي الْخُرُوجِ مِنْ بَلَدِهِمَا ، أَوْ يَعْرِضُ بِهِمَا حَاجَةٌ فِي بَلَدِهِمَا بِهِ ، فَيَدَعُ حَاجَتَهُمَا فَيُسْخِطُهُمَا ، وَيَغْدُو أَوْ يَرُوحُ فِي طَلَبِ الْحَدِيثِ ،

Wa-qad yaṭlubu al-ʿabdu al-taṭawwuʿa bi-taḍyīʿi al-wājibi, wa-ʾawlā bihi ʾadāʾu al-wājibi, wa-ʾin fātahu al-taṭawwuʿu ka-ṭalabi al-ḥadīthi wa-taḍyīʿi al-ʿiyāli wa-al-qarābati, fa-yunfiqu fī ṭalabihi wa-yuḍayyiʿu ʿiyālahu wa-qarābatahu, wa-hum fuqarāʾu lā ghinā bihim ʿanhu, ʾaw yaʿṣī al-wālidayni fī al-khurūji min baladihimā, ʾaw yaʿriḍu bihimā ḥājatun fī baladihimā bihi, fa-yadaʿu ḥājatahumā fa-yuskhiṭuhumā, wa-yaghdū ʾaw yarūḥu fī ṭalabi al-ḥadīthi,

A servant may pursue voluntary devotion by neglecting an obligation, although fulfilling the obligation has a stronger claim on him even if the voluntary act is missed. An example is seeking hadith while neglecting dependents and relatives: he spends on that pursuit while neglecting his dependents and relatives, who are poor and cannot do without him. Or he disobeys his parents by leaving their town, or they develop a need for him there and he ignores it, displeasing them, while he goes out morning or evening in pursuit of hadith.

أَوْ يَصْحَبُ فِي طَلَبِهِ مَنْ قَدْ أُمِرَ بِمُجَانَبَتِهِ وَالْإِنْكَارِ عَلَيْهِ ، أَوْ مَنْ يَعْلَمُ أَنَّهُ لَا يَسْلَمُ مَعَهُ فِي دِينِهِ مِنَ الْغِيبَةِ وَغَيْرِهَا ، أَوْ كَخُرُوجِهِ إِلَى الْحَجِّ تَطَوُّعًا ، أَوِ الْغَزْوِ ، بِتَضْيِيعِ عِيَالِهِ أَوْ بِسَخَطِ الْوَالِدَيْنِ ، أَوِ الْمَبِيتِ عَلَى الذِّكْرِ بِعِصْيَانِ الْوَالِدَيْنِ ، وَكَإِعْطَاءِ الْغُزَاةِ وَالْحُجَّاجِ الْمَالَ ، وَالْإِنْفَاقِ عَلَى الْإِخْوَانِ أَوِ الْجِيرَانِ ، أَوِ الصَّدَقَةِ بِتَضْيِيعِ حَقِّ مَنْ يَلْزَمُهُ حَقُّهُ .

ʾAw yaṣḥabu fī ṭalabihi man qad ʾumira bi-mujānabatihi wa-al-ʾinkāri ʿalayhi, ʾaw man yaʿlamu ʾannahu lā yaslamu maʿahu fī dīnihi mina al-ghībati wa-ghayrihā, ʾaw ka-khurūjihi ʾilā al-ḥajji taṭawwuʿan, ʾawi al-ghazwi, bi-taḍyīʿi ʿiyālihi ʾaw bi-sakhaṭi al-wālidayni, ʾawi al-mabīti ʿalā al-dhikri bi-ʿiṣyāni al-wālidayni, wa-ka-ʾiʿṭāʾi al-ghuzāti wa-al-ḥujjāji al-māla, wa-al-ʾinfāqi ʿalā al-ʾikhwāni ʾawi al-jīrāni, ʾawi al-ṣadaqati bi-taḍyīʿi ḥaqqi man yalzamuhu ḥaqquhu.

Or, in pursuing it, he accompanies someone he has been commanded to avoid and rebuke, or someone in whose company he knows his religion will not remain safe from backbiting and other faults. The same applies when he goes on a voluntary pilgrimage or military expedition while neglecting his dependents or displeasing his parents; spends the night in remembrance while disobeying his parents; gives money to fighters or pilgrims; spends on fellow believers or neighbors; or gives charity while neglecting the rights of someone whose rights bind him.

فَإِنْ لَمْ يَكُنْ يَمْلِكُ إِلَّا ذَلِكَ فَقَدْ ضَيَّعَ وَاجِبًا مِنْ حَقِّ اللَّهِ عَزَّ وَجَلَّ ، وَإِنْ كَانَ يَمْلِكُ سِوَى مَا يُنْفِقُ فِي ذَلِكَ ، فَقَدْ تَرَكَ مَا هُوَ أَوْلَى بِهِ وَأَنْفَقَ فِيمَا لَا يَجِبُ عَلَيْهِ وَتَرَكَ مَا يَجِبُ عَلَيْهِ ، وَكَتَرْكِهِ أَدَاءَ الْمَظْلَمَةِ تَكُونُ عَلَيْهِ وَمَظْلَمَةِ الدَّيْنِ عَلَيْهِ ، وَلَا يَقْضِيهِ مَنْ قَدْ ضَيَّقَ عَلَيْهِ فِيهِ ، وَإِنْفَاقِهِ فِي طَلَبِ الْحَدِيثِ وَسَائِرِ التَّطَوُّعِ .

Fa-ʾin lam yakun yamliku ʾillā dhālika fa-qad ḍayyaʿa wājiban min ḥaqqi Allāhi ʿazza wa-jalla, wa-ʾin kāna yamliku siwā mā yunfiqu fī dhālika, fa-qad taraka mā huwa ʾawlā bihi wa-ʾanfaqa fī-mā lā yajibu ʿalayhi wa-taraka mā yajibu ʿalayhi, wa-ka-tarkihi ʾadāʾa al-maẓlamati takūnu ʿalayhi wa-maẓlamati al-dayni ʿalayhi, wa-lā yaqḍīhi man qad ḍayyaqa ʿalayhi fīhi, wa-ʾinfāqihi fī ṭalabi al-ḥadīthi wa-sāʾiri al-taṭawwuʿi.

If he owns nothing besides that money, he has neglected an obligatory part of what is due to God, mighty and majestic. If he owns more than what he spends on this, he has still abandoned what has a stronger claim on him, spent on something not obligatory, and left undone what is obligatory. The same applies when he fails to restore something he wrongfully owes, or leaves the wrong of an unpaid debt outstanding, not repaying the person who is pressing him for it, while spending on the pursuit of hadith and other voluntary acts.

Source page 148

بَابُ مَعْرِفَةِ مَنْ يَطْلُبُ النَّوَافِلَ بِالِاسْتِعَانَةِ بِمَا يُفْسِدُ عَمَلَهُ وَمَا يَلْحَقُهُ مِنَ الْآفَاتِ

Bābu maʿrifati man yaṭlubu al-nawāfila bi-al-istiʿānati bi-mā yufsidu ʿamalahu wa-mā yalḥaquhu mina al-ʾāfāti

A chapter on recognizing those who pursue voluntary devotions by means that corrupt their work, and the faults that overtake them

وَقَدْ يَطْلُبُ الْعَبْدُ النَّوَافِلَ وَالْقُرْبَةَ إِلَى اللَّهِ عَزَّ وَجَلَّ ، بِالِاسْتِعَانَةِ بِمَا لَا يَحِلُّ ، كَاكْتِسَابِهِ الْمَالَ بِالْوِلَايَةِ وَالظُّلْمِ وَالْخِيَانَةِ وَالرِّشْوَةِ ، وَكَالْمُبَايَعَةِ بِالتِّجَارَةِ بِمَا لَا يَحِلُّ لَهُ مِنَ الرِّبَا وَمَا نُهِيَ عَنْهُ مِنَ الْمُبَايَعَةِ ، وَكَالصِّنَاعَةِ الَّتِي تُكْرَهُ كَالتَّصَاوِيرِ لِلصُّوَرِ ، أَوْ كَعَمَلِ الْآنِيَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ لِمَنْ يَأْكُلُ وَيَشْرَبُ فِيهَا ، أَوْ صَنْعَةِ الْمَلَاهِي وَبَيْعِ السِّلَاحِ وَالثِّيَابِ السَّوَادِ مِنَ الْقَلَانِيسِ وَغَيْرِهَا ،

Wa-qad yaṭlubu al-ʿabdu al-nawāfila wa-al-qurbata ʾilā Allāhi ʿazza wa-jalla, bi-al-istiʿānati bi-mā lā yaḥillu, ka-iktisābihi al-māla bi-al-wilāyati wa-al-ẓulmi wa-al-khiyānati wa-al-rishwati, wa-ka-al-mubāyaʿati bi-al-tijārati bi-mā lā yaḥillu lahu mina al-ribā wa-mā nuhiya ʿanhu mina al-mubāyaʿati, wa-ka-al-ṣināʿati allatī tukrahu ka-al-taṣāwīri li-al-ṣuwari, ʾaw ka-ʿamali al-ʾāniyati mina al-dhahabi wa-al-fiḍḍati li-man yaʾkulu wa-yashrabu fīhā, ʾaw ṣanʿati al-malāhī wa-bayʿi al-silāḥi wa-al-thiyābi al-sawādi mina al-qalānīsi wa-ghayrihā,

A servant may pursue voluntary devotions and closeness to God, mighty and majestic, by resorting to unlawful means. He may acquire wealth through office, oppression, betrayal, and bribery; conduct unlawful trade involving usury and forbidden transactions; practice a disapproved craft, such as making images; make gold and silver vessels for people to eat and drink from; manufacture instruments of amusement; or sell weapons and black garments, such as caps and other clothing,

وَبَيْعِ الْحَرِيرِ مِنَ الرِّجَالِ ، وَيَغْزُو بِمَا يُصِيبُ مِنْ ذَلِكَ وَيَحُجُّ ، وَيَعُولُ الْقَرَابَةَ وَيَتَفَضَّلُ عَلَى الْإِخْوَانِ ، يُرِيدُ بِذَلِكَ التَّطَوُّعَ ، وَيَحْتَجُّ فِي ذَلِكَ فَيَقُولُ : أَعُولُ بِهِ عِيَالًا صِغَارًا وَقَرَابَةً مَسَاكِينَ وَأُوَجِّهُهُ لِلَّهِ عَزَّ وَجَلَّ ، فِي سَبِيلِ الْخَيْرِ . وَقَدْ عَصَى اللَّهَ عَزَّ وَجَلَّ ، بِمَا يَكْتَسِبُ مِنْ ذَلِكَ ، فَأَبَرُّ مِنْ ذَلِكَ تَرْكُ ذَلِكَ ،

Wa-bayʿi al-ḥarīri mina al-rijāli, wa-yaghzū bi-mā yuṣību min dhālika wa-yaḥujju, wa-yaʿūlu al-qarābata wa-yatafaḍḍalu ʿalā al-ʾikhwāni, yurīdu bi-dhālika al-taṭawwuʿa, wa-yaḥtajju fī dhālika fa-yaqūlu: ʾAʿūlu bihi ʿiyālan ṣighāran wa-qarābatan masākīna wa-ʾuwajjihuhu li-llāhi ʿazza wa-jalla, fī sabīli al-khayri. Wa-qad ʿaṣā Allāha ʿazza wa-jalla, bi-mā yaktasibu min dhālika, fa-ʾabarru min dhālika tarku dhālika,

or sell silk to men. He uses what he earns from this to go on military expeditions and pilgrimage, support relatives, and be generous to fellow believers, intending voluntary devotion. He argues for it by saying, “With it I support young dependents and poor relatives, and I direct it toward good for God, mighty and majestic.” Yet he has disobeyed God, mighty and majestic, through what he earns in this way. It would be more righteous to give it up,

كَمَا قَالَ أَبُو الدَّرْدَاءِ رَحِمَهُ اللَّهُ ، فِيمَنْ كَسَبَ مَالًا مِنْ غَيْرِ حِلِّهِ ، وَأَنْفَقَهُ فِي غَيْرِ حِلِّهِ ، فَأَبَرُّ مِنْ ذَلِكَ أَلَّا يَسْلُبَ الْيَتِيمَ وَيَكْسُوَ الْأَرْمَلَةَ .

Ka-mā qāla ʾAbū al-Dardāʾi raḥimahu Allāhu, fī-man kasaba mālan min ghayri ḥillihi, wa-ʾanfaqahu fī ghayri ḥillihi, fa-ʾabarru min dhālika ʾallā yasluba al-yatīma wa-yaksuwa al-ʾarmalata.

as Abū al-Dardāʾ, may God have mercy on him, said about someone who acquired money unlawfully and spent it unlawfully: “More righteous than that is not to rob the orphan and clothe the widow.”

وَإِتْيَانِ السُّلْطَانِ الْجَائِرِ وَتَعْظِيمِهِ بِمَا لَا يَحِلُّ ، وَتَصْدِيقِهِ عَلَى الْكَذِبِ وَمُجَالَسَتِهِ عَلَى الْمُنْكَرِ ، يُرِيدُ بِذَلِكَ - فِيمَا يَزْعُمُ - أَنْ يَدْرَأَ عَنْ مَظْلُومٍ أَوْ يَرُدَّ مَظْلَمَةً ، أَوْ يَأْخُذَ لِمِسْكِينٍ أَوْ فِي وُجُوهِ الْبِرِّ ، أَوْ يَحْتَسِبَ وَيَطْلُبَ الْقَضَاءَ ، أَوْ يَلِيَ الْمَظَالِمَ يُرِيدُ بِذَلِكَ التَّطَوُّعَ وَالْقُرْبَةَ وَهُوَ لَا يَسْلَمُ مِنْ جَمِيعِ ذَلِكَ .

Wa-ʾityāni al-sulṭāni al-jāʾiri wa-taʿẓīmihi bi-mā lā yaḥillu, wa-taṣdīqihi ʿalā al-kadhibi wa-mujālasatihi ʿalā al-munkari, yurīdu bi-dhālika - fī-mā yazʿumu - ʾan yadraʾa ʿan maẓlūmin ʾaw yarudda maẓlamatan, ʾaw yaʾkhudha li-miskīnin ʾaw fī wujūhi al-birri, ʾaw yaḥtasiba wa-yaṭluba al-qaḍāʾa, ʾaw yaliya al-maẓālima yurīdu bi-dhālika al-taṭawwuʿa wa-al-qurbata wa-huwa lā yaslamu min jamīʿi dhālika.

Another example is visiting an unjust ruler and honoring him in unlawful ways, affirming his lies, and sitting with him while wrongdoing takes place, intending, as he claims, to protect someone oppressed, redress a wrong, or obtain something for a poor person or charitable causes. Or he seeks reward and pursues a judgeship, or takes charge of hearing grievances, intending voluntary devotion and closeness to God, while failing to remain free of all those wrongs.

Source page 149

فَإِنْ كَانَتْ نِيَّتُهُ بِمَا يَقُولُ صَادِقًا فَقَدْ غَلِطَ وَجَهِلَ ، يَتَقَرَّبُ إِلَى اللَّهِ عَزَّ وَجَلَّ بِمَا يُبَاعِدُهُ مِنْهُ ، وَإِنْ كَانَتْ نِيَّتُهُ الِاسْتِكْثَارَ مِنَ الدُّنْيَا أَوِ الرِّفْعَةَ بِهَا ، فَقَدْ جَمَعَ كَذِبًا وَغَلَطًا .

Fa-ʾin kānat niyyatuhu bi-mā yaqūlu ṣādiqan fa-qad ghaliṭa wa-jahila, yataqarrabu ʾilā Allāhi ʿazza wa-jalla bi-mā yubāʿiduhu minhu, wa-ʾin kānat niyyatuhu al-istikthāra mina al-dunyā ʾawi al-rifʿata bihā, fa-qad jamaʿa kadhiban wa-ghalaṭan.

If he is truthful about the intention he describes, he has erred and acted ignorantly, trying to draw near to God, mighty and majestic, through what distances him from Him. If his intention is to acquire more of this world or gain standing through it, he has combined falsehood with error.

أَوْ كَمَنْ لَهُ ضَيْعَةٌ فَيَأْتِي السَّلَاطِينَ وَيُعَظِّمُهُمْ أَوْ يُدَاهِنُهُمْ فِي الْمُنْكَرِ ، وَكَذَلِكَ يُؤَانِسُ أَهْلَ الْبِدَعِ وَيُعَظِّمُهُمْ مِمَّنْ لَهُ الْجَاهُ عِنْدَ السُّلْطَانِ أَوْ لَهُ الْمَالُ الْكَثِيرُ يُرِيدُ بِذَلِكَ أَنْ يَسْتَعِينَ بِهِ عَلَى دَفْعِ مَظْلَمَةٍ لِغَيْرِهِ أَوْ عَوْنًا لِضَعِيفٍ ، أَوْ يَأْخُذَ مِنَ الدَّرَاهِمِ لِلْفُقَرَاءِ .

ʾAw ka-man lahu ḍayʿatun fa-yaʾtī al-salāṭīna wa-yuʿaẓẓimuhum ʾaw yudāhinuhum fī al-munkari, wa-ka-dhālika yuʾānisu ʾahla al-bidaʿi wa-yuʿaẓẓimuhum mimman lahu al-jāhu ʿinda al-sulṭāni ʾaw lahu al-mālu al-kathīru yurīdu bi-dhālika ʾan yastaʿīna bihi ʿalā dafʿi maẓlamatin li-ghayrihi ʾaw ʿawnan li-ḍaʿīfin, ʾaw yaʾkhudha mina al-darāhimi li-al-fuqarāʾi.

Or consider someone who owns an estate and visits rulers, honoring them or flattering them in their wrongdoing. He likewise cultivates and honors adherents of religious innovations who have influence with the ruler or great wealth. He intends to enlist their help in averting a wrong from someone else, helping a weak person, or obtaining money for the poor.

وَكَذَلِكَ يُحِبُّ فِي اللَّهِ عَزَّ وَجَلَّ الْإِخْوَانَ ، فَيَغْضَبُ لِغَضَبِهِمْ بِغَيْرِ حَقٍّ ؛ فَيُصَارِمُ مَنْ صَارَمُوا ، وَيُعَادِي مَنْ عَادَوْا ، وَيَغْتَابُ مَنْ يَغْتَابُونَ يُرِيدُ بِذَلِكَ - فِيمَا يُخَيَّلُ إِلَيْهِ - الْقِيَامَ بِالْحُبِّ فِي اللَّهِ عَزَّ وَجَلَّ ، وَقَدْ عَصَى اللَّهَ عَزَّ وَجَلَّ وَهُوَ لَا يَشْعُرُ .

Wa-ka-dhālika yuḥibbu fī Allāhi ʿazza wa-jalla al-ʾikhwāna, fa-yaghḍabu li-ghaḍabihim bi-ghayri ḥaqqin; fa-yuṣārimu man ṣāramū, wa-yuʿādī man ʿādaw, wa-yaghtābu man yaghtābūna yurīdu bi-dhālika - fī-mā yukhayyalu ʾilayhi - al-qiyāma bi-al-ḥubbi fī Allāhi ʿazza wa-jalla, wa-qad ʿaṣā Allāha ʿazza wa-jalla wa-huwa lā yashʿuru.

Likewise, he loves his fellow believers for God’s sake, mighty and majestic, then becomes angry because they are angry, without justification. He cuts off those they cut off, treats as enemies those they treat as enemies, and backbites those they backbite, intending, as he imagines, to fulfill love for God’s sake, mighty and majestic. Yet he has disobeyed God, mighty and majestic, without realizing it.

وَكَذَلِكَ يَصُومُ تَطَوُّعًا فِي الْحَرِّ وَغَيْرِهِ ، حَتَّى يَضْجَرَ وَيَخْرُجَ مِنْهُ إِلَى وَالِدَيْهِ وَأَهْلِهِ أَوْ خَادِمِهِ وَمَنْ عَامَلَهُ مَا لَا يَحِلُّ لَهُ ، وَإِذَا أَفْطَرَ لَمْ يَفْعَلْ مِنْ ذَلِكَ شَيْئًا ، وَكَذَلِكَ قَدْ يَقْطَعُهُ هَذَا الصَّوْمُ عَنْ طَلَبِ الْمَعَاشِ الَّذِي لَابُدَّ لَهُ مِنْهُ ، وَقَدِ اخْتَلَفُوا فِي وُجُوبِ طَلَبِ الْمَعَاشِ ، وَقَدْ كَثُرَتْ هَذِهِ الْفِرْقَةُ مِنَ الْقُرَّاءِ بِطَلَبِ النَّوَافِلِ فِيمَا تَزْعُمُ بِتَرْكِ الْوَاجِبِ .

Wa-ka-dhālika yaṣūmu taṭawwuʿan fī al-ḥarri wa-ghayrihi, ḥattā yaḍjara wa-yakhruja minhu ʾilā wālidayhi wa-ʾahlihi ʾaw khādimihi wa-man ʿāmalahu mā lā yaḥillu lahu, wa-ʾidhā ʾafṭara lam yafʿal min dhālika shayʾan, wa-ka-dhālika qad yaqṭaʿuhu hādhā al-ṣawmu ʿan ṭalabi al-maʿāshi alladhī lābudda lahu minhu, wa-qadi ikhtalafū fī wujūbi ṭalabi al-maʿāshi, wa-qad kathurat hādhihi al-firqatu mina al-qurrāʾi bi-ṭalabi al-nawāfili fī-mā tazʿumu bi-tarki al-wājibi.

Likewise, he fasts voluntarily in hot weather or otherwise until he becomes irritated and directs unlawful behavior toward his parents, his family, his servant, or those with whom he deals. When he does not fast, he does none of this. Such fasting may also keep him from earning the livelihood he cannot do without, although scholars have differed over whether seeking a livelihood is obligatory. This group among the religiously learned has become numerous: they claim to pursue voluntary devotions while abandoning what is obligatory.

وَكَذَلِكَ يَتَجَوَّعُ وَيُقِلُّ الْمَطْعَمَ ، يَتَزَهَّدُ - زَعَمَ - بِذَلِكَ ، فَيُخْرِجُهُ ذَلِكَ إِلَى مَا لَا يَحِلُّ لَهُ مِنَ الضَّجَرِ وَالْعَجْزِ ، وَيَقْطَعُهُ عَنْ مَعَاشِهِ وَعَمَّا هُوَ أَوْلَى بِهِ مِنَ الطَّاعَاتِ الَّتِي نَدَبَ اللَّهُ عَزَّ وَجَلَّ إِلَيْهَا ، وَلَمْ يَفْرِضْهَا عَلَيْهِمْ ، أَوْ يَتْرُكُ الِاكْتِسَابَ لِأَهْلِهِ وَوَلَدِهِ وَوَالِدَيْهِ فَيَجُوعُونَ ، وَيَعْرَوْنَ ،

Wa-ka-dhālika yatajawwaʿu wa-yuqillu al-maṭʿama, yatazahhadu - zaʿama - bi-dhālika, fa-yukhrijuhu dhālika ʾilā mā lā yaḥillu lahu mina al-ḍajari wa-al-ʿajzi, wa-yaqṭaʿuhu ʿan maʿāshihi wa-ʿammā huwa ʾawlā bihi mina al-ṭāʿāti allatī nadaba Allāhu ʿazza wa-jalla ʾilayhā, wa-lam yafriḍhā ʿalayhim, ʾaw yatruku al-iktisāba li-ʾahlihi wa-waladihi wa-wālidayhi fa-yajūʿūna, wa-yaʿrawna,

Likewise, he makes himself hungry and eats little, claiming that this is asceticism, but it brings him into unlawful irritability and incapacity. It keeps him from his livelihood and from acts of obedience with a stronger claim on him that God, mighty and majestic, has encouraged but not made obligatory upon them. Or he stops earning for his wife, children, and parents, leaving them hungry and unclothed,

Source page 150

يُرِيدُ بِذَلِكَ التَّوَكُّلَ عَلَى اللَّهِ عَزَّ وَجَلَّ - وَالِاكْتِسَابُ يُمْكِنُهُ - غَلَطًا وَجَهْلًا ، فَيَطْلُبُ الْفَضْلَ بِتَرْكِ مَا هُوَ أَوْلَى بِهِ ، وَقَدْ يَسْخَطُ عَلَيْهِ وَالِدُهُ لِذَلِكَ ، وَلَا يُبَالِي بِسَخَطِهِمَا .

Yurīdu bi-dhālika al-tawakkula ʿalā Allāhi ʿazza wa-jalla - wa-al-iktisābu yumkinuhu - ghalaṭan wa-jahlan, fa-yaṭlubu al-faḍla bi-tarki mā huwa ʾawlā bihi, wa-qad yaskhaṭu ʿalayhi wāliduhu li-dhālika, wa-lā yubālī bi-sakhaṭihimā.

intending, in error and ignorance, to trust in God, mighty and majestic, although he is able to earn. He seeks excellence by abandoning what has a stronger claim on him. His father may become displeased with him over this, yet he pays no heed to the displeasure of his parents.

Source page 151

بَابُ مَا يُخَافُ عَلَى الْمُرِيدِ فِي النَّوَافِلِ مِنْ غَيْرِ تَضْيِيعِ الْوَاجِبِ

Bābu mā yukhāfu ʿalā al-murīdi fī al-nawāfili min ghayri taḍyīʿi al-wājibi

A chapter on what may endanger the seeker in voluntary devotions without neglecting an obligation

قُلْتُ : فَهَلْ يُخَافُ عَلَيَّ فِي النَّوَافِلِ - مِنْ غَيْرِ تَضْيِيعِ الْوَاجِبِ - الْغَلَطُ أَيْضًا ؟

Qultu: Fa-hal yukhāfu ʿalayya fī al-nawāfili - min ghayri taḍyīʿi al-wājibi - al-ghalaṭu ʾayḍan?

I asked, “Can I also be at risk of error in voluntary devotions, even without neglecting an obligation?”

قَالَ : نَعَمْ ، إِلَّا أَنَّكَ لَا تَخْرُجُ فِي غَلَطِكَ فِي النَّوَافِلِ إِلَى مَأْثَمٍ ، إِلَّا أَنَّكَ تُغْبَنُ وَتَنْقُصُ .

Qāla: Naʿam, ʾillā ʾannaka lā takhruju fī ghalaṭika fī al-nawāfili ʾilā maʾthamin, ʾillā ʾannaka tughbanu wa-tanquṣu.

He replied, “Yes, although an error in voluntary devotions does not lead you into sin; rather, you suffer loss and fall short.”

قُلْتُ : فَلَا غِنَى بِي عَنْ مَعْرِفَةِ ذَلِكَ ، فَبَيِّنْهُ لِي .

Qultu: Fa-lā ghinā bī ʿan maʿrifati dhālika, fa-bayyinhu lī.

I said, “Then I cannot do without knowing this. Explain it to me.”

قَالَ : قَدْ يُخْدَعُ الْمُرِيدُ أَيْضًا فِي الْبِرِّ الَّذِي هُوَ نَافِلَةٌ فَيُزِيلُهُ الْعَدُوُّ أَوْ هَوَى النَّفْسِ عَنِ الْفَضْلِ إِلَى النَّقْصِ ، فَتَسْتَرِيحُ النَّفْسُ إِلَى مَا بَيْنَهُمَا ، وَيُزِيلُهُ الْعَدُوُّ عَنْ فَضْلِ مَا بَيْنَهُمَا نَفَاسَةً عَلَيْهِ بِالْفَضْلِ .

Qāla: Qad yukhdaʿu al-murīdu ʾayḍan fī al-birri alladhī huwa nāfilatun fa-yuzīluhu al-ʿaduwwu ʾaw hawā al-nafsi ʿani al-faḍli ʾilā al-naqṣi, fa-tastarīḥu al-nafsu ʾilā mā baynahumā, wa-yuzīluhu al-ʿaduwwu ʿan faḍli mā baynahumā nafāsatan ʿalayhi bi-al-faḍli.

He replied, “The seeker can also be deceived in goodness that is voluntary. The enemy or the desire of the lower self diverts him from what is superior to what is less. The lower self finds relief in the difference between them, while the enemy deprives him of that difference in merit, begrudging him the greater merit.

وَقَدْ يَعْرِضُ لَهُ أَمْرَانِ : أَحَدُهُمَا أَفْضَلُ مِنَ الْآخَرِ ، وَقْتُهُمَا وَاحِدٌ ، وَيُزِيلُهُ الْعَدُوُّ وَالْهَوَى عَنْ أَفْضَلِهِمَا إِلَى أَدْنَاهُمَا ، كَعِيَادَةِ أَخٍ مَرِيضٍ وَزِيَارَةِ أَخٍ صَحِيحٍ ، وَحَالُهُمَا سَوَاءٌ فِي الْحُبِّ وَالطَّاعَةِ ، فَيَبْدَأُ بِالزِّيَارَةِ وَيَدَعُ الْعِيَادَةَ ، وَالْعِيَادَةُ أَفْضَلُ ؛ لِأَنَّهَا زِيَارَةٌ وَعِيَادَةٌ ، أَوْ كَالْأَخِ الْمُسْتَقِلِّ بِنَفْسِهِ بِوُجُودِ الْقُوتِ وَآخَرَ مُحْتَاجٍ ، فَيَبْدَأُ بِالْمُسْتَقِلِّ وَيَدَعُ الْمُحْتَاجَ ،

Wa-qad yaʿriḍu lahu ʾamrāni: ʾAḥaduhumā ʾafḍalu mina al-ʾākhari, waqtuhumā wāḥidun, wa-yuzīluhu al-ʿaduwwu wa-al-hawā ʿan ʾafḍalihimā ʾilā ʾadnāhumā, ka-ʿiyādati ʾakhin marīḍin wa-ziyārati ʾakhin ṣaḥīḥin, wa-ḥāluhumā sawāʾun fī al-ḥubbi wa-al-ṭāʿati, fa-yabdaʾu bi-al-ziyārati wa-yadaʿu al-ʿiyādata, wa-al-ʿiyādatu ʾafḍalu; li-ʾannahā ziyāratun wa-ʿiyādatun, ʾaw ka-al-ʾakhi al-mustaqilli bi-nafsihi bi-wujūdi al-qūti wa-ʾākhara muḥtājin, fa-yabdaʾu bi-al-mustaqilli wa-yadaʿu al-muḥtāja,

“Two actions may present themselves at the same time, one better than the other, and the enemy and desire divert him from the better to the lesser. For example, he can visit a sick brother or visit a healthy brother, the two being equal in love and obedience. He begins with the ordinary visit and leaves the sick visit, although visiting the sick is better because it combines an ordinary visit with a sick visit. Or one brother is self-sufficient because he has food, while another is in need: he begins with the self-sufficient one and leaves the needy one.

وَكَزِيَارَةِ أَخَوَيْنِ أَحَدُهُمَا أَنْفَعُ لَهُ فِي دِينِهِ وَالْآخَرُ أَقَلُّ مَنْفَعَةً ، وَإِنْ كَانَ قَدْ يَسْلَمُ مَعَهُمَا جَمِيعًا ، فَيَصُدُّهُ الْعَدُوُّ عَنِ الْمَنْفَعَةِ حَسَدًا مِنْهُ ، وَالنَّفْسُ تَصُدُّهُ عَنْ إِتْيَانِهِ خَشْيَةَ أَنْ يَسْتَفِيدَ مَا يُنَغِّصُ عَلَيْهَا لَذَّتَهَا ، وَيَحْمِلُهَا عَلَى مَا يَثْقُلُ عَلَيْهَا مِنْ طَاعَةِ اللَّهِ عَزَّ وَجَلَّ ، أَوْ يُنَبِّهَهُ عَلَى شَيْءٍ قَدْ أَغْفَلَهُ فَيُذَكِّرَهُ إِيَّاهُ مِمَّا يَثْقُلُ عَلَى النَّفْسِ وَفِيهِ الْفَضْلُ ،

Wa-ka-ziyārati ʾakhawayni ʾaḥaduhumā ʾanfaʿu lahu fī dīnihi wa-al-ʾākharu ʾaqallu manfaʿatan, wa-ʾin kāna qad yaslamu maʿahumā jamīʿan, fa-yaṣudduhu al-ʿaduwwu ʿani al-manfaʿati ḥasadan minhu, wa-al-nafsu taṣudduhu ʿan ʾityānihi khashyata ʾan yastafīda mā yunaghghiṣu ʿalayhā ladhdhatahā, wa-yaḥmiluhā ʿalā mā yathqulu ʿalayhā min ṭāʿati Allāhi ʿazza wa-jalla, ʾaw yunabbihahu ʿalā shayʾin qad ʾaghfalahu fa-yudhakkirahu ʾiyyāhu mimmā yathqulu ʿalā al-nafsi wa-fīhi al-faḍlu,

“Or he can visit two brothers, one of whom benefits his religion more than the other, though he may remain safe in the company of both. The enemy turns him away from the benefit out of envy. The lower self turns him away from visiting that brother, fearing that he will learn something that spoils its pleasure and makes it undertake burdensome obedience to God, mighty and majestic, or that the brother will alert him to something he has neglected and remind him of it, something burdensome to the self yet meritorious.

وَكَالدُّعَاءِ لِلْإِخْوَانِ مِنَ الْأَغْنِيَاءِ عَلَى أَلْوَانِ الْأَطْعِمَةِ ، يُرِيدُ بِذَلِكَ الْبِرَّ وَالْأَجْرَ ، وَصِلَةُ الْإِخْوَانِ الْفُقَرَاءِ ، وَوَضْعُهُ مَا يُنْفِقُ عَلَى الْأَغْنِيَاءِ فِيهِمْ أَوْلَى وَأَفْضَلُ ، وَكَجَنَازَةِ الْغَنِيِّ وَالْفَقِيرِ ، فَيُؤْثِرُ الذَّهَابَ مَعَ جَنَازَةِ الْغَنِيِّ لِأَيَادٍ تَقَدَّمَتْ ، يُرِيدُ أَنْ يُكَافِئَ عَلَى أَيَادِي الدُّنْيَا بِالطَّاعَةِ ، وَيَرَى أَنَّ ذَلِكَ أَفْضَلُ ، أَوْ مُدَارَاةً لَهُ أَوْ مَخَافَةَ لِسَانِهِ ، وَيَرَى أَنَّ ذَلِكَ أَوْلَى بِهِ ؛

Wa-ka-al-duʿāʾi li-al-ʾikhwāni mina al-ʾaghniyāʾi ʿalā ʾalwāni al-ʾaṭʿimati, yurīdu bi-dhālika al-birra wa-al-ʾajra, wa-ṣilatu al-ʾikhwāni al-fuqarāʾi, wa-waḍʿuhu mā yunfiqu ʿalā al-ʾaghniyāʾi fīhim ʾawlā wa-ʾafḍalu, wa-ka-janāzati al-ghaniyyi wa-al-faqīri, fa-yuʾthiru al-dhahāba maʿa janāzati al-ghaniyyi li-ʾayādin taqaddamat, yurīdu ʾan yukāfiʾa ʿalā ʾayādī al-dunyā bi-al-ṭāʿati, wa-yarā ʾanna dhālika ʾafḍalu, ʾaw mudārātan lahu ʾaw makhāfata lisānihi, wa-yarā ʾanna dhālika ʾawlā bihi;

“Another example is inviting wealthy fellow believers to a variety of dishes, seeking goodness and reward, although showing kindness to poor fellow believers and spending on them what he spends on the wealthy would be more appropriate and better. Or the funerals of a rich person and a poor person occur: he prefers to accompany the rich person’s funeral because of past favors, wishing to repay worldly favors through an act of obedience and thinking this better, or out of a desire to conciliate him or fear of his tongue, thinking this has a stronger claim on him.

Source page 152

وَاللَّهُ أَحَقُّ أَنْ يُؤْثَرَ ، فَلْيَأْتِ الْفَقِيرَ إِنْ كَانَ أَقْرَبَ جِوَارًا ، وَكَانَ أَفْضَلَ فِي الدِّينِ ، أَوْلَيْسَ مَعَهَا مَنْ يَقُومُ بِهَا ، وَرُبَّمَا آثَرَ الذَّهَابَ مَعَ جَنَازَةِ الْغَنِيِّ بَعْدَ عِلْمِهِ أَنَّ الْفَقِيرَ أَفْضَلُ لِأَثَرَةِ هَوَاهُ ، فَقَدْ ضَيَّعَ مَا هُوَ أَوْلَى بِهِ عَلَى تَعَهُّدٍ مِنْهُ .

Wa-Allāhu ʾaḥaqqu ʾan yuʾthara, fa-l-yaʾti al-faqīra ʾin kāna ʾaqraba jiwāran, wa-kāna ʾafḍala fī al-dīni, ʾaw laysa maʿahā man yaqūmu bihā, wa-rubbamā ʾāthara al-dhahāba maʿa janāzati al-ghaniyyi baʿda ʿilmihi ʾanna al-faqīra ʾafḍalu li-ʾatharati hawāhu, fa-qad ḍayyaʿa mā huwa ʾawlā bihi ʿalā taʿahhudin minhu.

“But God has the greater right to be preferred. He should attend the poor person’s funeral if that person was a closer neighbor and better in religion, or if no one is there to attend to the funeral. He may prefer to accompany the rich person’s funeral even after knowing that the poor person’s is better, because he favors his own desire. He has then knowingly neglected what has a stronger claim on him.

وَقَدْ يَعْرِضُ لَهُ مَجْلِسَانِ لِمُحَدِّثَيْنِ أَحَدُهُمَا يُحَدِّثُ مِنَ الْحَدِيثِ بِمَا هُوَ أَنْفَعُ فِي دِينِهِ وَإِتْيَانُهُ أَسْلَمُ مِنَ الْخَوْضِ فِي الْبَاطِلِ ، فَيَأْتِي الَّذِي هُوَ أَقَلُّ مَنْفَعَةً وَأَقَلُّ سَلَامَةً لَهُ ، وَأَوْلَى بِهِ طَلَبُ الْمَنْفَعَةِ وَالسَّلَامَةِ .

Wa-qad yaʿriḍu lahu majlisāni li-muḥaddithayni ʾaḥaduhumā yuḥaddithu mina al-ḥadīthi bi-mā huwa ʾanfaʿu fī dīnihi wa-ʾityānuhu ʾaslamu mina al-khawḍi fī al-bāṭili, fa-yaʾtī alladhī huwa ʾaqallu manfaʿatan wa-ʾaqallu salāmatan lahu, wa-ʾawlā bihi ṭalabu al-manfaʿati wa-al-salāmati.

“Two sessions with hadith teachers may be available to him. One teacher relates hadith more beneficial to his religion, and attending him is safer from involvement in falsehood. Yet he attends the one that offers him less benefit and less safety, although seeking benefit and safety has a stronger claim on him.

وَكَذَلِكَ طَلَبُ الْحَدِيثِ الَّذِي قَدْ سَمِعَهُ مَرَّةً أَوْ مِرَارًا ، يُرِيدُ بِذَلِكَ لِيَعْرِفَ الْإِسْنَادَ مِنْ وُجُوهٍ عِدَّةٍ ، وَيَعْرِضُ لَهُ جَنَازَةٌ ، أَوْ عِيَادَةُ مَرِيضٍ ، أَوْ ذَهَابٌ فِي حَاجَةٍ مَعَ أَخٍ مَكْرُوبٍ أَوْ مُضْطَرٍّ أَوْ ضَعِيفٍ غَرِيبٍ ؛ فَيَذْهَبُ إِلَى الْحَدِيثِ ، وَذَهَابُهُ إِلَى ذَلِكَ الْحَدِيثِ فَضْلٌ ، وَأَوْلَى بِهِ إِتْيَانُ الْجَنَازَةِ أَوْ عِيَادَةُ الْمَرِيضِ ،

Wa-ka-dhālika ṭalabu al-ḥadīthi alladhī qad samiʿahu marratan ʾaw mirāran, yurīdu bi-dhālika li-yaʿrifa al-ʾisnāda min wujūhin ʿiddatin, wa-yaʿriḍu lahu janāzatun, ʾaw ʿiyādatu marīḍin, ʾaw dhahābun fī ḥājatin maʿa ʾakhin makrūbin ʾaw muḍṭarrin ʾaw ḍaʿīfin gharībin; fa-yadhhabu ʾilā al-ḥadīthi, wa-dhahābuhu ʾilā dhālika al-ḥadīthi faḍlun, wa-ʾawlā bihi ʾityānu al-janāzati ʾaw ʿiyādatu al-marīḍi,

“The same applies to seeking a hadith he has heard once or many times, wanting to know its chain of transmission through several routes. A funeral, a sick visit, or a need to accompany a distressed brother, a desperate person, or a weak stranger presents itself, but he goes to hear the hadith. Going to hear that hadith has merit, yet attending the funeral or visiting the sick has a stronger claim on him,

أَوْ زِيَارَةُ أَخٍ يَسْتَفِيدُ مِنْهُ مَا يَزْدَادُ بِهِ خَيْرًا ، أَوْ إِغَاثَةُ الْمَلْهُوفِ لِأَنَّهُ إِنَّمَا يَطْلُبُ الْعِلْمَ لِمِثْلِ هَذِهِ الْخِصَالِ ، فَإِذَا تَرَكَهَا فَفِي مَاذَا يَسْتَعْمِلُ الْعِلْمَ ؟ وَلَيْسَ يَذْهَبُ إِلَى حَدِيثٍ هُوَ بِهِ جَاهِلٌ ، وَقَدْ سَمِعَهُ مَرَّةً أَوْ مِرَارًا ، إِلَّا أَنْ يَكُونَ فِيهِ زِيَادَةُ عِلْمٍ يَسْتَفِيدُهُ فَهُوَ يَخَافُ فَوْتَهُ ، فَإِنْ كَانَ يَسْتَفِيدُ بِذَهَابِهِ عِلْمًا يَنْهَاهُ عَنْ رَدًى ،

ʾAw ziyāratu ʾakhin yastafīdu minhu mā yazdādu bihi khayran, ʾaw ʾighāthatu al-malhūfi li-ʾannahu ʾinnamā yaṭlubu al-ʿilma li-mithli hādhihi al-khiṣāli, fa-ʾidhā tarakahā fa-fī mādhā yastaʿmilu al-ʿilma? Wa-laysa yadhhabu ʾilā ḥadīthin huwa bihi jāhilun, wa-qad samiʿahu marratan ʾaw mirāran, ʾillā ʾan yakūna fīhi ziyādatu ʿilmin yastafīduhu fa-huwa yakhāfu fawtahu, fa-ʾin kāna yastafīdu bi-dhahābihi ʿilman yanhāhu ʿan radan,

“as does visiting a brother from whom he learns something that increases him in goodness, or relieving someone in distress. He seeks knowledge only for the sake of such qualities; if he abandons them, what will he use knowledge for? He is not going to a hadith he does not know, since he has already heard it once or many times, unless it offers additional knowledge he can gain and fears missing. If going enables him to gain knowledge that restrains him from ruin,

أَوْ يَدُلُّهُ عَلَى هُدًى ، فَلْيَذْهَبْ حِينَئِذٍ ، فَإِنَّ الذَّهَابَ إِلَى الْعِلْمِ أَفْضَلُ .

ʾAw yadulluhu ʿalā hudan, fa-l-yadhhab ḥīnaʾidhin, fa-ʾinna al-dhahāba ʾilā al-ʿilmi ʾafḍalu.

“or points him toward guidance, then let him go, for going to seek knowledge is better.

Source page 153

بَابُ مَعْرِفَةِ مَا يَعْرِضُ لِلْعَبْدِ مِنَ الْآفَاتِ وَتَرْكِهِ طَلَبَ الْعِلْمِ الَّذِي هُوَ بِهِ جَاهِلٌ

Bābu maʿrifati mā yaʿriḍu li-al-ʿabdi mina al-ʾāfāti wa-tarkihi ṭalaba al-ʿilmi alladhī huwa bihi jāhilun

A chapter on recognizing the faults that arise for the servant and his failure to seek knowledge he lacks

وَقَدْ يَعْرِضُ الْحَدِيثُ الَّذِي هُوَ بِهِ جَاهِلٌ وَإِلَيْهِ مُحْتَاجٌ ؛ مِنْ فَرْضٍ يُؤَدِّيهِ ، أَوْ حَرَامٍ يَعْرِفُهُ بِهِ ، أَوْ سُنَّةٍ أَوْ خَيْرٍ يَنْتَفِعُ بِهِ فِيمَا يَسْتَقْبِلُ مِنْ عُمْرِهِ ، فَيَعْرِضُ لَهُ الْحَدِيثُ مَعَ الْإِخْوَانِ وَالْجُلُوسُ فِي الْمَسْجِدِ ، أَوْ زِيَارَةُ قَرَابَةٍ لَا يَخَافُ أَنْ يَكُونَ فِي تَرْكِ زِيَارَتِهِمْ حَرَجٌ ، لِقِلَّةِ طُولِ الْمُكْثِ عَنْهُمْ ، فَيَدَعُ الْحَدِيثَ وَيَذْهَبُ إِلَى ذَلِكَ كُلِّهِ ،

Wa-qad yaʿriḍu al-ḥadīthu alladhī huwa bihi jāhilun wa-ʾilayhi muḥtājun; min farḍin yuʾaddīhi, ʾaw ḥarāmin yaʿrifuhu bihi, ʾaw sunnatin ʾaw khayrin yantafiʿu bihi fī-mā yastaqbilu min ʿumrihi, fa-yaʿriḍu lahu al-ḥadīthu maʿa al-ʾikhwāni wa-al-julūsu fī al-masjidi, ʾaw ziyāratu qarābatin lā yakhāfu ʾan yakūna fī tarki ziyāratihim ḥarajun, li-qillati ṭūli al-mukthi ʿanhum, fa-yadaʿu al-ḥadītha wa-yadhhabu ʾilā dhālika kullihi,

“A hadith he does not know and needs may become available: concerning an obligation he must fulfill, something forbidden that it will enable him to recognize, a prophetic practice, or some good that will benefit him in the rest of his life. Then conversation with fellow believers and sitting in the mosque present themselves, or a visit to relatives whose visit he does not fear incurring blame for omitting because he has not been away from them long. He abandons the hadith and goes off to all these other things,

وَيَقُولُ : حَتَّى نَعْمَلَ بِمَا نَعْلَمُ ، وَيَقُولُ قَدْ ذَهَبَ حَلَاوَةُ الْحَدِيثِ .

Wa-yaqūlu: Ḥattā naʿmala bi-mā naʿlamu, wa-yaqūlu qad dhahaba ḥalāwatu al-ḥadīthi.

“saying, ‘First let us act on what we know,’ and, ‘The sweetness of hadith has gone.’

وَهَذَا غَلَطٌ ، وَأَوْلَى بِهِ أَنْ يَتَعَلَّمَ مَا يَجْهَلُ وَمَا يَعْلَمُ بِهِ أَدَاءَ فَرَائِضِهِ ، وَتَحْرِيمَ رَبِّهِ جَلَّ وَعَلَا ، وَسُنَّةَ نَبِيِّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ .

Wa-hādhā ghalaṭun, wa-ʾawlā bihi ʾan yataʿallama mā yajhalu wa-mā yaʿlamu bihi ʾadāʾa farāʾiḍihi, wa-taḥrīma rabbihi jalla wa-ʿalā, wa-sunnata nabiyyihi ṣallā Allāhu ʿalayhi wa-sallama.

“This is a mistake. It is more appropriate for him to learn what he does not know and what will teach him how to fulfill his obligations, what his Lord, majestic and exalted, has forbidden, and the practice of his Prophet, may God bless him and grant him peace.

وَكَذَلِكَ الصَّلَاةُ تَعْرِضُ فِي مَوْضِعَيْنِ :

Wa-ka-dhālika al-ṣalātu taʿriḍu fī mawḍiʿayni:

“Likewise, prayer may be possible in two places:

أَحَدُهُمَا : تَلْهَى النَّفْسُ بِالنَّظَرِ وَالِاسْتِمَاعِ إِلَى كَلَامٍ يَكُونُ فِيهِ .

ʾAḥaduhumā: Talhā al-nafsu bi-al-naẓari wa-al-istimāʿi ʾilā kalāmin yakūnu fīhi.

“In one, the self becomes distracted by looking about and listening to conversation taking place there.

وَالْآخَرُ : تَسْكُنُ فِيهِ الْجَوَارِحُ وَيَنْقَطِعُ فِيهِ اللَّهْوُ ، وَيُمْكِنُ فِيهِ الْفَهْمُ ، فَيَصُدُّهُ النَّفْسُ وَالْعَدُوُّ عَنْ ذَلِكَ إِلَى مَا هُوَ أَخَفُّ ، فَيُصَلِّي حَيْثُ يَلْهُو وَيَسْهُو ، إِمَّا بِغَلَطٍ ؛ يَرَى أَنَّ ذَلِكَ الْمَوْضِعَ أَفْضَلُ ، أَوْ يُؤْثِرُ هَوَاهُ .

Wa-al-ʾākharu: Taskunu fīhi al-jawāriḥu wa-yanqaṭiʿu fīhi al-lahwu, wa-yumkinu fīhi al-fahmu, fa-yaṣudduhu al-nafsu wa-al-ʿaduwwu ʿan dhālika ʾilā mā huwa ʾakhaffu, fa-yuṣallī ḥaythu yalhū wa-yas-hū, ʾimmā bi-ghalaṭin; yarā ʾanna dhālika al-mawḍiʿa ʾafḍalu, ʾaw yuʾthiru hawāhu.

“In the other, the limbs are still, distraction ceases, and understanding is possible. The lower self and the enemy turn him from this toward what is easier, so he prays where he is distracted and inattentive, either mistakenly believing that place is better or preferring his own desire.

Source page 154

بَابُ مَا يَعْرِضُ لِلنَّفْسِ مِنَ الْآفَاتِ فِي الصَّوْمِ

Bābu mā yaʿriḍu li-al-nafsi mina al-ʾāfāti fī al-ṣawmi

A chapter on the faults that arise for the self in fasting

وَقَدْ يَكُونُ قَدْ تَعَوَّدَ الصَّوْمَ وَلَمْ يُضْعِفْهُ ضَعْفًا يَنْقَطِعُ بِهِ عَنِ الْبِرِّ ، فَتُخَيِّلُ إِلَيْهِ النَّفْسُ وَالْعَدُوُّ أَنَّ الْإِفْطَارَ أَفْضَلُ لَهُ لِيَقْوَى عَلَى الْمَعُونَةِ لِلضُّعَفَاءِ وَالْإِخْوَانِ ، أَوِ الصَّلَاةِ أَوْ طَلَبِ الْمَعَاشِ ، فَيُفْطِرُ مِنْ غَيْرِ أَنْ يَعْرِفَ ضَعْفًا قَاطِعًا إِلَّا كَمَا يَضْعُفُ الْقَوِيُّ عَلَى الصَّوْمِ ضَعْفًا لَا يَقْطَعُهُ ، وَلَعَلَّهُ يَكُونُ فِي إِفْطَارِهِ أَضْعَفَ بَدَنًا .

Wa-qad yakūnu qad taʿawwada al-ṣawma wa-lam yuḍʿifhu ḍaʿfan yanqaṭiʿu bihi ʿani al-birri, fa-tukhayyilu ʾilayhi al-nafsu wa-al-ʿaduwwu ʾanna al-ʾifṭāra ʾafḍalu lahu li-yaqwā ʿalā al-maʿūnati li-al-ḍuʿafāʾi wa-al-ʾikhwāni, ʾawi al-ṣalāti ʾaw ṭalabi al-maʿāshi, fa-yufṭiru min ghayri ʾan yaʿrifa ḍaʿfan qāṭiʿan ʾillā ka-mā yaḍʿufu al-qawiyyu ʿalā al-ṣawmi ḍaʿfan lā yaqṭaʿuhu, wa-laʿallahu yakūnu fī ʾifṭārihi ʾaḍʿafa badanan.

“He may have become accustomed to fasting, without its weakening him enough to keep him from doing good. Then the lower self and the enemy suggest that not fasting would be better, so that he will have strength to help the weak and his fellow believers, pray, or earn a livelihood. He stops fasting without knowing of any incapacitating weakness, only the sort of weakness a strong person experiences while fasting, which does not stop him. Perhaps he is even weaker in body when not fasting.

وَكَذَلِكَ يَصُومُ فَيَضْعُفُ ، فَيَنْقَطِعُ عَنْ إِتْيَانِ الْجَنَازَةِ وَعَنْ طَلَبِ الْعُلُومِ ، وَعَنْ عِيَادَةِ الْمَرْضَى أَوْ عَنِ الصَّلَاةِ ، فَلَا يَكَادُ يَأْتِي بِرًّا بِالنَّهَارِ ، فَالْإِفْطَارُ أَوْلَى بِهِ ، إِلَّا أَنْ يَكُونَ قَدْ يَنْقَطِعُ عَنْ بَعْضٍ وَيَأْتِي بَعْضًا ، فَالصَّوْمُ حِينَئِذٍ أَوْلَى ؛ لِأَنَّ الصَّائِمَ لَا يَخْلُو مِنَ الضَّعْفِ ، وَقَدْ يَنْقَطِعُ أَيْضًا عَنْ مِثْلِ ذَلِكَ الْبَعْضِ وَهُوَ مُفْطِرٌ ،

Wa-ka-dhālika yaṣūmu fa-yaḍʿufu, fa-yanqaṭiʿu ʿan ʾityāni al-janāzati wa-ʿan ṭalabi al-ʿulūmi, wa-ʿan ʿiyādati al-marḍā ʾaw ʿani al-ṣalāti, fa-lā yakādu yaʾtī birran bi-al-nahāri, fa-al-ʾifṭāru ʾawlā bihi, ʾillā ʾan yakūna qad yanqaṭiʿu ʿan baʿḍin wa-yaʾtī baʿḍan, fa-al-ṣawmu ḥīnaʾidhin ʾawlā; li-ʾanna al-ṣāʾima lā yakhlū mina al-ḍaʿfi, wa-qad yanqaṭiʿu ʾayḍan ʿan mithli dhālika al-baʿḍi wa-huwa mufṭirun,

“On the other hand, he may fast and grow weak, becoming unable to attend funerals, pursue learning, visit the sick, or pray, so that he scarcely performs any good deed during the day. Not fasting is then more appropriate, unless he is unable to do some things but can still do others. In that case fasting is more appropriate, because a person fasting is never entirely free of weakness, and he might also miss those same activities while not fasting.

فَالْإِفْطَارُ خُدْعَةٌ إِلَّا أَنْ يَكُونَ مَا يَنْقَطِعُ بِهِ عَنْهُ أَفْضَلَ مِنَ الصَّوْمِ ، وَيَكُونَ لَا يَنْقَطِعُ عَنْ مِثْلِهِ فِي الْإِفْطَارِ .

Fa-al-ʾifṭāru khudʿatun ʾillā ʾan yakūna mā yanqaṭiʿu bihi ʿanhu ʾafḍala mina al-ṣawmi, wa-yakūna lā yanqaṭiʿu ʿan mithlihi fī al-ʾifṭāri.

“Not fasting is therefore a deception unless what fasting prevents him from doing is better than fasting itself, and he would not be prevented from doing it if he did not fast.

وَقَدْ يَعْرِضُ لَهُ الْفَضْلَانِ : أَحَدُهُمَا لَهُ وَقْتٌ يَفُوتُ ، وَالْآخَرُ لَا يَفُوتُ وَقْتُهُ ، وَتَكُونُ النَّفْسُ قَدْ سَخَتْ بِإِتْيَانِ أَحَدِهِمَا أَنْ يَبْدَأَ بِهِ أَيُّهُمَا كَانَ ، وَإِتْيَانِ الْآخَرِ بَعْدُ ، فَيَصُدُّ النَّفْسُ وَالْعَدُوُّ بِإِتْيَانِ مَا لَا يَفُوتُ وَقْتُهُ عَمَّا يَفُوتُ وَقْتُهُ ، كَالْجَنَازَةِ تَعْرِضُ ، وَعِيَادَةِ الْمَرِيضِ الَّذِي لَا يُخَافُ عَلَيْهِ عَجَلَةُ الْمَوْتِ لِظَاهِرِ الْعَادَةِ ،

Wa-qad yaʿriḍu lahu al-faḍlāni: ʾAḥaduhumā lahu waqtun yafūtu, wa-al-ʾākharu lā yafūtu waqtuhu, wa-takūnu al-nafsu qad sakhat bi-ʾityāni ʾaḥadihimā ʾan yabdaʾa bihi ʾayyuhumā kāna, wa-ʾityāni al-ʾākhari baʿdu, fa-yaṣuddu al-nafsu wa-al-ʿaduwwu bi-ʾityāni mā lā yafūtu waqtuhu ʿammā yafūtu waqtuhu, ka-al-janāzati taʿriḍu, wa-ʿiyādati al-marīḍi alladhī lā yukhāfu ʿalayhi ʿajalatu al-mawti li-ẓāhiri al-ʿādati,

“Two meritorious actions may present themselves: one has a time that will pass, while the other does not. The self is willing to begin with either one and do the other afterward, but the lower self and the enemy divert him from the time-limited act by having him undertake the one whose time will not expire. For example, a funeral occurs when he could also visit a sick person whose condition, judging by ordinary experience, gives no reason to fear imminent death.

وَكَذَلِكَ الْمَجْلِسُ مِنَ الْعِلْمِ لَا غِنَى بِهِ عَنْهُ ، وَالْجُلُوسُ لِلذِّكْرِ وَالْحَدِيثِ مَعَ الْإِخْوَانِ الَّذِينَ لَا يَفُوتُ لِقَاؤُهُمْ مَتَى أَرَادَ ، فَيَدَعُ الْعِلْمَ وَيَجْلِسُ مَعَهُمْ .

Wa-ka-dhālika al-majlisu mina al-ʿilmi lā ghinā bihi ʿanhu, wa-al-julūsu li-al-dhikri wa-al-ḥadīthi maʿa al-ʾikhwāni alladhīna lā yafūtu liqāʾuhum matā ʾarāda, fa-yadaʿu al-ʿilma wa-yajlisu maʿahum.

“The same applies to a session of learning he cannot do without, alongside the opportunity to sit in remembrance and conversation with fellow believers whom he can meet whenever he wishes. He leaves the learning and sits with them.

وَكَذَلِكَ الْبُكُورُ إِلَى الْجُمُعَةِ ، وَزِيَارَةُ الْأَخِ الَّذِي لَا يَفُوتُ زِيَارَتُهُ ، أَوْ عِيَادَةُ الْمَرِيضِ الَّذِي لَا يُخَافُ عَلَيْهِ ، وَيُمْكِنُهُ إِتْيَانُهُ بَعْدَ الْجُمُعَةِ ، فَإِنْ خَافَ الْمَوْتَ أَنْ يُعَاجِلَهُ ، أَوْ كَانَ لَا يُمْكِنُهُ إِتْيَانُهُ بَعْدَ الْجُمُعَةِ فَعِيَادَتُهُ أَفْضَلُ ، إِذَا كَانَ أَخًا أَوْ جَارًا يَلْزَمُهُ حَقُّهُ ، وَإِلَّا فَلَا يَدَعِ الْبُكُورَ لِأَنَّ ذَلِكَ يَفُوتُهُ إِلَى الْجُمُعَةِ الْأُخْرَى إِنْ عَاشَ .

Wa-ka-dhālika al-bukūru ʾilā al-jumuʿati, wa-ziyāratu al-ʾakhi alladhī lā yafūtu ziyāratuhu, ʾaw ʿiyādatu al-marīḍi alladhī lā yukhāfu ʿalayhi, wa-yumkinuhu ʾityānuhu baʿda al-jumuʿati, fa-ʾin khāfa al-mawta ʾan yuʿājilahu, ʾaw kāna lā yumkinuhu ʾityānuhu baʿda al-jumuʿati fa-ʿiyādatuhu ʾafḍalu, ʾidhā kāna ʾakhan ʾaw jāran yalzamuhu ḥaqquhu, wa-ʾillā fa-lā yadaʿi al-bukūra li-ʾanna dhālika yafūtuhu ʾilā al-jumuʿati al-ʾukhrā ʾin ʿāsha.

“The same applies to going early to Friday prayer and visiting a brother whose visit can wait, or a sick person whose life is not feared for and whom he can visit after Friday prayer. If he fears death may overtake the sick person, or cannot visit after Friday prayer, visiting him is better when he is a brother or neighbor whose rights bind him. Otherwise he should not forgo going early, because that opportunity will be lost until the following Friday, if he lives that long.

Source page 155

أَوْ كَالْجُلُوسِ فِي الْمَسْجِدِ حَتَّى تَطْلُعَ الشَّمْسُ ، وَيَعْرِضُ لَهُ زِيَارَةٌ ، أَوْ عِيَادَةٌ لَا يَفُوتُ وَقْتُهَا ، فَيَبْدَأُ بِالزِّيَارَةِ وَالْعِيَادَةِ وَيَدَعُ الْجُلُوسَ الَّذِي يَفُوتُ وَقْتُهُ ، وَقَدْ يُمْكِنُهُ بَعْدَ طُلُوعِ الشَّمْسِ أَنْ يَزُورَ وَيَعُودَ ، إِلَّا أَنْ يَكُونَ لَهُ شُغْلٌ هُوَ أَوْلَى بِهِ بَعْدَ طُلُوعِ الشَّمْسِ لَا يَتَفَرَّغُ لِذَلِكَ ،

ʾAw ka-al-julūsi fī al-masjidi ḥattā taṭluʿa al-shamsu, wa-yaʿriḍu lahu ziyāratun, ʾaw ʿiyādatun lā yafūtu waqtuhā, fa-yabdaʾu bi-al-ziyārati wa-al-ʿiyādati wa-yadaʿu al-julūsa alladhī yafūtu waqtuhu, wa-qad yumkinuhu baʿda ṭulūʿi al-shamsi ʾan yazūra wa-yaʿūda, ʾillā ʾan yakūna lahu shughlun huwa ʾawlā bihi baʿda ṭulūʿi al-shamsi lā yatafarraghu li-dhālika,

“Or consider remaining in the mosque until sunrise when an ordinary visit or a sick visit presents itself whose time will not expire. He begins with the ordinary or sick visit and leaves the sitting whose time will pass, even though he could make either visit after sunrise, unless he has work after sunrise with a stronger claim on him that leaves no free time for it.

فَلْيَنْظُرْ حِينَئِذٍ مَنْ يَزُورُ وَمَنْ يَعُودُ فِي الْفَضْلِ وَالْمَنْفَعَةِ فِي الدِّينِ وَالسَّلَامَةِ فَإِنْ كَانَ كَذَلِكَ فَوَقْتُهَا حِينَئِذٍ وَاحِدٌ ، فَلْيَبْدَأْ بِالزِّيَارَةِ وَالْعِيَادَةِ إِنْ كَانَ فِيهَا الْمَنْفَعَةُ وَالسَّلَامَةُ أَوِ الْفَضْلُ لِمَنْ يَعُودُ ، وَكَذَلِكَ يُؤْثِرُ الزِّيَارَةَ عَلَى عِيَادَةِ مَنْ هُوَ أَوْلَى بِهِ ، وَذَلِكَ أَنَّهُ يَخَافُ فَوْتَهُ فَأَوْلَى بِهِ الْعِيَادَةُ لَهُ .

Fa-l-yanẓur ḥīnaʾidhin man yazūru wa-man yaʿūdu fī al-faḍli wa-al-manfaʿati fī al-dīni wa-al-salāmati fa-ʾin kāna ka-dhālika fa-waqtuhā ḥīnaʾidhin wāḥidun, fa-l-yabdaʾ bi-al-ziyārati wa-al-ʿiyādati ʾin kāna fīhā al-manfaʿatu wa-al-salāmatu ʾawi al-faḍlu li-man yaʿūdu, wa-ka-dhālika yuʾthiru al-ziyārata ʿalā ʿiyādati man huwa ʾawlā bihi, wa-dhālika ʾannahu yakhāfu fawtahu fa-ʾawlā bihi al-ʿiyādatu lahu.

“Then he should consider whom he is visiting, whether well or sick, in terms of merit, religious benefit, and safety. If matters are as described, the available time for the actions is the same. He should begin with the ordinary or sick visit if it offers benefit and safety, or if the sick person he visits has greater merit. Likewise, he may prefer an ordinary visit over visiting a sick person who has a stronger claim on him, even though he fears losing the opportunity to see the sick person; visiting that person therefore has the stronger claim.

Source page 156

بَابُ مَعْرِفَةِ التَّمْيِيزِ بَيْنَ الْفَضْلَيْنِ وَكَيْفَ تَدْعُوهُ نَفْسُهُ إِلَى ذَلِكَ

Bābu maʿrifati al-tamyīzi bayna al-faḍlayni wa-kayfa tadʿūhu nafsuhu ʾilā dhālika

A chapter on learning to distinguish between two meritorious acts and how the self calls him toward this

وَقَدْ يَدْخُلُ فِي الْبِرِّ الَّذِي لَهُ الْفَضْلُ الْعَظِيمُ ، فَتَدْعُوهُ نَفْسُهُ وَعَدُوُّهُ إِلَى فَضْلٍ هُوَ أَدْنَى مِنْهُ ، كَالْمُصَلِّي تَدْعُوهُ نَفْسُهُ وَعَدُوُّهُ إِلَى سُرْعَةِ الْقِرَاءَةِ لِفَضْلِ كَثْرَةِ الدَّرْسِ ، فَيَصُدُّهُ عَنِ الْفَهْمِ ؛ لِثِقَلِ الْفَهْمِ عَلَى النَّفْسِ ، وَرَاحَتِهَا إِلَى الْفِكْرَةِ فِي الدُّنْيَا وَحَدِيثِ النَّفْسِ بِأَمْرِهَا ، وَالْفَهْمُ أَوْلَى بِهِ ؛ لِرِقَّةِ قَلْبِهِ وَهَيَجَانِ خَوْفِهِ .

Wa-qad yadkhulu fī al-birri alladhī lahu al-faḍlu al-ʿaẓīmu, fa-tadʿūhu nafsuhu wa-ʿaduwwuhu ʾilā faḍlin huwa ʾadnā minhu, ka-al-muṣallī tadʿūhu nafsuhu wa-ʿaduwwuhu ʾilā surʿati al-qirāʾati li-faḍli kathrati al-darsi, fa-yaṣudduhu ʿani al-fahmi; li-thiqali al-fahmi ʿalā al-nafsi, wa-rāḥatihā ʾilā al-fikrati fī al-dunyā wa-ḥadīthi al-nafsi bi-ʾamrihā, wa-al-fahmu ʾawlā bihi; li-riqqati qalbihi wa-hayajāni khawfihi.

“He may begin an act of goodness with immense merit, only for his lower self and enemy to call him toward a lesser merit. For example, while praying, his lower self and enemy urge him to recite quickly for the merit of reciting a great deal, turning him away from understanding because understanding burdens the self, while it finds comfort in thinking about this world and talking inwardly about its concerns. Understanding has a stronger claim on him, because it softens his heart and stirs his fear.

وَكَذَلِكَ قَدْ يُصَلِّي وَهُوَ نَشِطٌ قَوِيٌّ فَتَدْعُوهُ نَفْسُهُ إِلَى النَّوْمِ ، فَتَقُولُ لَهُ : إِنَّهُ أَقْوَى لَكَ عَلَى الْبِرِّ غَدًا ، فَيَقْطَعُ الصَّلَاةَ وَلَيْسَ بِهِ ضَعْفٌ ، وَلَا يَعْرِفُ مِنْ نَفْسِهِ بِالنَّهَارِ ضَعْفًا قَاطِعًا .

Wa-ka-dhālika qad yuṣallī wa-huwa nashiṭun qawiyyun fa-tadʿūhu nafsuhu ʾilā al-nawmi, fa-taqūlu lahu: ʾInnahu ʾaqwā laka ʿalā al-birri ghadan, fa-yaqṭaʿu al-ṣalāta wa-laysa bihi ḍaʿfun, wa-lā yaʿrifu min nafsihi bi-al-nahāri ḍaʿfan qāṭiʿan.

“Likewise, he may be praying with energy and strength when his lower self calls him to sleep, saying, ‘This will give you more strength to do good tomorrow.’ He interrupts the prayer, though he is not weak and knows of no incapacitating daytime weakness in himself.

فَإِنْ عَرَفَ ضَعْفًا قَاطِعًا فَلْيَنْظُرْ حِينَئِذٍ : إِنْ كَانَ يَقْطَعُهُ ذَلِكَ الضَّعْفُ عَمَّا هُوَ أَفْضَلُ مِنَ الصَّلَاةِ ، صَلَّى بِقَدْرِ مَا لَا يَضْعُفُ بِالنَّهَارِ ذَلِكَ الدَّهْرَ ، وَإِنْ كَانَ يَقْطَعُهُ عَمَّا دُونَ الصَّلَاةِ أَتَمَّ الصَّلَاةَ وَلَمْ يَقْطَعْهَا .

Fa-ʾin ʿarafa ḍaʿfan qāṭiʿan fa-l-yanẓur ḥīnaʾidhin: ʾIn kāna yaqṭaʿuhu dhālika al-ḍaʿfu ʿammā huwa ʾafḍalu mina al-ṣalāti, ṣallā bi-qadri mā lā yaḍʿufu bi-al-nahāri dhālika al-dahra, wa-ʾin kāna yaqṭaʿuhu ʿammā dūna al-ṣalāti ʾatamma al-ṣalāta wa-lam yaqṭaʿhā.

“If he does know of incapacitating weakness, he should then consider: if that weakness keeps him from something better than prayer, he should pray only as much as will not weaken him during the day in that period. If it keeps him from something inferior to prayer, he should complete the prayer and not interrupt it.

وَكَذَلِكَ الْمَجْلِسُ : قَدْ يَكُونُ فِيهِ مِمَّا يَسْتَفِيدُ فِيهِ مَا يَنْفَعُهُ ، فَتَذْكُرُ النَّفْسُ بِرًّا هُوَ أَدْنَى مِنْهُ ، فَيَقُومُ إِلَيْهِ وَيَقْطَعُ مَا هُوَ فِيهِ .

Wa-ka-dhālika al-majlisu: Qad yakūnu fīhi mimmā yastafīdu fīhi mā yanfaʿuhu, fa-tadhkuru al-nafsu birran huwa ʾadnā minhu, fa-yaqūmu ʾilayhi wa-yaqṭaʿu mā huwa fīhi.

“The same applies to a gathering: he may be attending one in which he learns something beneficial, and the lower self brings to mind a lesser good. He gets up to pursue it, cutting short what he was doing.

وَكَذَلِكَ أَنْ يَكُونَ صَائِمًا فَيُفْطِرَ لِسُرُورِ أَخٍ لَهُ لَعَلَّهُ لَا يَغْتَمُّ إِنْ لَمْ يُفْطِرْ ، وَلَمْ يَتَكَلَّفِ الطَّعَامَ مِنْ أَجْلِهِ ؛ فَإِنْ كَانَ تَكَلَّفَهُ مِنْ أَجْلِهِ ، أَوْ عَلِمَ أَنَّهُ يَغْتَمُّ وَهُوَ أَخٌ مُسْتَحِقٌّ لِلْأُخُوَّةِ سَرَّهُ وَأَفْطَرَ ؛ وَإِنْ كَانَ غَيْرَ ذَلِكَ مِنَ الْإِخْوَانِ لَمْ يُفْطِرْ ، إِلَّا أَنْ يَكُونَ تَكَلَّفَ ذَلِكَ مِنْ أَجْلِهِ وَحْدَهُ ، أَوْ يَحْلِفَ عَلَيْهِ فَيُفْطِرَ حِينَئِذٍ ، لِلْحَدِيثِ ،

Wa-ka-dhālika ʾan yakūna ṣāʾiman fa-yufṭira li-surūri ʾakhin lahu laʿallahu lā yaghtammu ʾin lam yufṭir, wa-lam yatakallafi al-ṭaʿāma min ʾajlihi; fa-ʾin kāna takallafahu min ʾajlihi, ʾaw ʿalima ʾannahu yaghtammu wa-huwa ʾakhun mustaḥiqqun li-al-ʾukhuwwati sarrahu wa-ʾafṭara; wa-ʾin kāna ghayra dhālika mina al-ʾikhwāni lam yufṭir, ʾillā ʾan yakūna takallafa dhālika min ʾajlihi waḥdahu, ʾaw yaḥlifa ʿalayhi fa-yufṭira ḥīnaʾidhin, li-al-ḥadīthi,

“Likewise, he may be fasting and break his fast to please a brother who perhaps would not be distressed if he did not break it and who has not taken trouble to prepare food for his sake. If the brother did prepare it for him, or he knows the brother will be distressed and he is a brother deserving of that bond, he should please him and break his fast. With other fellow believers he should not break it, unless the food was prepared solely for his sake or the person adjures him by an oath. Then he should break his fast because of the report,

لِأَمْرِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَبَرَّ الْقَسَمَ .

Li-ʾamri al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾan yabarra al-qasama.

“because the Prophet, may God bless him and grant him peace, commanded that an oath be honored.

Source page 157

قَالَ الْبَرَاءُ بْنُ عَازِبٍ : « أَمَرَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ نَبَرَّ الْقَسَمَ » .

Qāla al-Barāʾu bnu ʿĀzibin: «ʾAmaranā rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama ʾan nabarra al-qasama».

“Al-Barāʾ ibn ʿĀzib said, ‘The Messenger of God, may God bless him and grant him peace, commanded us to honor an oath.’

وَكَذَلِكَ يَدَعُ الْعَمَلَ مِنَ الصَّوْمِ وَالصَّلَاةِ وَغَيْرِهِمَا ، فَيَقْطَعُهُ بَعْدَمَا يَدْخُلُ فِيهِ ؛ خَشْيَةَ أَلَّا يَسْلَمَ مِنَ الرِّيَاءِ وَالتَّصَنُّعِ ، وَقَدْ أَرَادَ اللَّهَ عَزَّ وَجَلَّ بِهِ ؛ فَذَلِكَ غَلَطٌ ، إِنَّمَا عَلَيْهِ الْمُجَاهَدَةُ بِالْإِبَاءِ وَالْكَرَاهَةِ ، وَلَوْ أَطَاعَ فِي ذَلِكَ نَفْسَهُ لَمَا بَقِيَ كَثِيرُ عَمَلٍ إِلَّا عَرَضَ لَهُ فِي ذَلِكَ الرِّيَاءُ وَغَيْرُهُ ، فَلَمْ يُؤْمَرِ النَّاسُ بِذَلِكَ ،

Wa-ka-dhālika yadaʿu al-ʿamala mina al-ṣawmi wa-al-ṣalāti wa-ghayrihimā, fa-yaqṭaʿuhu baʿdamā yadkhulu fīhi; khashyata ʾallā yaslama mina al-riyāʾi wa-al-taṣannuʿi, wa-qad ʾarāda Allāha ʿazza wa-jalla bihi; fa-dhālika ghalaṭun, ʾinnamā ʿalayhi al-mujāhadatu bi-al-ʾibāʾi wa-al-karāhati, wa-law ʾaṭāʿa fī dhālika nafsahu la-mā baqiya kathīru ʿamalin ʾillā ʿaraḍa lahu fī dhālika al-riyāʾu wa-ghayruhu, fa-lam yuʾmari al-nāsu bi-dhālika,

“Likewise, he may abandon an act such as fasting, prayer, or something else, interrupting it after beginning because he fears he will not remain free of ostentation and affectation, although he intended God, mighty and majestic, through it. This is a mistake. He is required only to struggle by rejecting and disliking those impulses. If he obeyed his lower self in this, little work would remain, since ostentation or another fault could arise in it. People have not been commanded to abandon work in this way.

أَوْ يَقْطَعُ الْعَمَلَ فِي الْعَلَانِيَةِ لِيَعْمَلَهُ فِي السِّرِّ ، وَقَدْ جَرَّبَ مِنَ النَّفْسِ الْخُدْعَةَ ؛ إِذَا صَارَ إِلَى السِّرِّ تَرَكَ الْعَمَلَ وَكَسِلَ عَنْهُ ، فَإِنْ كَانَ قَدْ عَوَّدَهُ اللَّهُ عَزَّ وَجَلَّ الْقُوَّةَ عَلَى ذَلِكَ فَلْيَأْتِهِ سِرًّا فَهُوَ أَحْرَزُ وَأَفْضَلُ .

ʾAw yaqṭaʿu al-ʿamala fī al-ʿalāniyati li-yaʿmalahu fī al-sirri, wa-qad jarraba mina al-nafsi al-khudʿata; ʾidhā ṣāra ʾilā al-sirri taraka al-ʿamala wa-kasila ʿanhu, fa-ʾin kāna qad ʿawwadahu Allāhu ʿazza wa-jalla al-quwwata ʿalā dhālika fa-l-yaʾtihi sirran fa-huwa ʾaḥrazu wa-ʾafḍalu.

“Or he interrupts an act in public in order to do it privately, although he has already experienced the self’s deception: once in private, he abandons the act and becomes too lazy to do it. If God, mighty and majestic, has accustomed him to having the strength for private practice, then let him do it privately, for that is safer and better.

مَعْرِفَةُ تَرْكِ الْأَعْمَالِ لِلْآفَةِ وَكَيْفَ يَقْطَعُ بِهِ وَيَخْدَعُهُ :

Maʿrifatu tarki al-ʾaʿmāli li-al-ʾāfati wa-kayfa yaqṭaʿu bihi wa-yakhdaʿuhu:

Recognizing the abandonment of actions because of a fault, and how the enemy cuts him off and deceives him through it

وَقَدْ يَقْطَعُ الْعَمَلَ خَشْيَةَ أَنْ يُقَالَ : هُوَ مُرَاءٍ ، كَالرَّجُلِ يُصَلِّي فِي الْمَسْجِدِ وَحْدَهُ وَالنَّاسُ حَوْلَهُ جُلُوسٌ ، أَوْ يَذْكُرُ اللَّهَ عَزَّ وَجَلَّ وَهُمْ يَخُوضُونَ ، أَوْ يَصْمُتُ وَهُمْ فِيمَا لَا يَحِلُّ ، أَوْ يُعْرَضُ عَلَيْهِ الطَّعَامُ وَهُوَ صَائِمٌ وَهُمْ مُفْطِرُونَ ، أَوْ يَبِيتُ مَعَ قَوْمٍ وَقَدْ عَوَّدَهُ اللَّهُ الْقِيَامَ مِنَ اللَّيْلِ ، فَيَدَعُ ذَلِكَ كُلَّهُ ؛ خَشْيَةَ أَنْ يَقُولُوا : مُرَاءٍ ،

Wa-qad yaqṭaʿu al-ʿamala khashyata ʾan yuqāla: Huwa murāʾin, ka-al-rajuli yuṣallī fī al-masjidi waḥdahu wa-al-nāsu ḥawlahu julūsun, ʾaw yadhkuru Allāha ʿazza wa-jalla wa-hum yakhūḍūna, ʾaw yaṣmutu wa-hum fī-mā lā yaḥillu, ʾaw yuʿraḍu ʿalayhi al-ṭaʿāmu wa-huwa ṣāʾimun wa-hum mufṭirūna, ʾaw yabītu maʿa qawmin wa-qad ʿawwadahu Allāhu al-qiyāma mina al-layli, fa-yadaʿu dhālika kullahu; khashyata ʾan yaqūlū: Murāʾin,

“He may interrupt an act for fear that people will say, ‘He is showing off.’ For example, a man prays alone in the mosque while people sit around him; remembers God, mighty and majestic, while they engage in idle talk; remains silent while they discuss unlawful matters; is offered food while he is fasting and they are not; or spends the night with people when God has accustomed him to praying at night. He abandons all this for fear that they will say, ‘He is showing off.’

فَذَلِكَ غَلَطٌ ، وَتَرْكُ فَضْلٍ عَظِيمٍ ، وَعَقْدُهُ فِي التَّرْكِ رِيَاءٌ مِنْهُ ؛ لِأَنَّهُ يُحِبُّ أَنْ يَدُومَ حَمْدُهُمْ وَيَنْظُرُوا إِلَيْهِ بِعَيْنِ الْإِخْلَاصِ لَا بِالرِّيَاءِ ، وَقَدْ أَسَاءَ بِهِمُ الظَّنَّ أَيْضًا .

Fa-dhālika ghalaṭun, wa-tarku faḍlin ʿaẓīmin, wa-ʿaqduhu fī al-tarki riyāʾun minhu; li-ʾannahu yuḥibbu ʾan yadūma ḥamduhum wa-yanẓurū ʾilayhi bi-ʿayni al-ʾikhlāṣi lā bi-al-riyāʾi, wa-qad ʾasāʾa bihimu al-ẓanna ʾayḍan.

“This is a mistake and an abandonment of great merit. His settled intention in leaving it is itself ostentation, because he wants their praise to continue and wants them to regard him as sincere rather than as showing off. He has also thought ill of them.

Source page 158

وَقَدْ يَقْطَعُ الْعَمَلَ خَشْيَةَ سُوءِ الظَّنِّ وَإِشْفَاقًا فِيمَا يَرَى عَلَيْهِمْ ، فَقَدْ خَدَعَتْهُ نَفْسُهُ لِتَسْتَرِيحَ ، وَقَدْ أَسَاءَ بِهِمُ الظَّنَّ .

Wa-qad yaqṭaʿu al-ʿamala khashyata sūʾi al-ẓanni wa-ʾishfāqan fī-mā yarā ʿalayhim, fa-qad khadaʿathu nafsuhu li-tastarīḥa, wa-qad ʾasāʾa bihimu al-ẓanna.

“He may interrupt an act for fear that they will think ill of him and, as he sees it, out of concern for them. His lower self has deceived him in order to rest, and he has thought ill of them.

مَا يَعْرِضُ لِلْعَبْدِ فِي صَلَاتِهِ مِنْ حَدِيثِ النَّفْسِ وَغَيْرِهِ :

Mā yaʿriḍu li-al-ʿabdi fī ṣalātihi min ḥadīthi al-nafsi wa-ghayrihi:

The inward talk and other distractions that arise for the servant during prayer

وَقَدْ يَكُونُ فِي الْفَرْضِ خَلْفَ الْإِمَامِ أَوْ يُصَلِّي وَحْدَهُ ، فَيَقْرَأُ الْإِمَامُ وَهُوَ يَتَفَكَّرُ فِي غَيْرِ مَا يَقْرَأُ الْإِمَامُ مِنْ أَمْرِ الْآخِرَةِ ، فَقَدْ تَرَكَ مَا هُوَ أَوْلَى بِهِ ، وَأَفْضَلُ لَهُ أَنْ يَفْهَمَ مَا يَقْرَأُ إِمَامُهُ أَوْ يَقْرَأَ مَا يَقْرَؤُهُ هُوَ وَحْدَهُ ؛ وَقَدْ عَدَّ ذَلِكَ عَامِرُ بْنُ عَبْدِ قَيْسٍ رَحِمَهُ اللَّهُ مِنَ الْوَسَاوِسِ ،

Wa-qad yakūnu fī al-farḍi khalfa al-ʾimāmi ʾaw yuṣallī waḥdahu, fa-yaqraʾu al-ʾimāmu wa-huwa yatafakkaru fī ghayri mā yaqraʾu al-ʾimāmu min ʾamri al-ʾākhirati, fa-qad taraka mā huwa ʾawlā bihi, wa-ʾafḍalu lahu ʾan yafhama mā yaqraʾu ʾimāmuhu ʾaw yaqraʾa mā yaqraʾuhu huwa waḥdahu; wa-qad ʿadda dhālika ʿĀmiru bnu ʿAbdi Qaysin raḥimahu Allāhu mina al-wasāwisi,

“He may be performing an obligatory prayer behind the imam, or praying alone. The imam recites while he reflects on some matter of the Hereafter other than what the imam is reciting. He has left what has a stronger claim on him. It is better for him to understand what his imam recites, or to recite what he himself recites when alone. ʿĀmir ibn ʿAbd Qays, may God have mercy on him, counted this among distracting whispers:

إِذَا تَفَكَّرَ فِي الْآخِرَةِ فِي الصَّلَاةِ فِي غَيْرِ مَا هُوَ فِيهِ مِنَ الصَّلَاةِ .

ʾIdhā tafakkara fī al-ʾākhirati fī al-ṣalāti fī ghayri mā huwa fīhi mina al-ṣalāti.

“when someone reflects on the Hereafter during prayer about something other than the prayer in which he is engaged.

وَقَدْ يَدَعُ الْعَمَلَ وَهُوَ نَشِطٌ لَا يَرَى مِنْ نَفْسِهِ فَتْرَةً وَلَا ضَعْفًا ، فَتَدْعُوهُ نَفْسُهُ إِلَى التَّرْكِ وَتَقُولُ : الْمُدَاوَمَةُ عَلَى الْقَلِيلِ أَفْضَلُ ، فَذَلِكَ خُدْعَةٌ مِنَ النَّفْسِ ، وَسُكُونٌ إِلَى الرَّاحَةِ ، فَلْيَغْنَمْ مَا عَرَضَ لَهُ مِنَ الْبِرِّ كَمَا جَاءَ الْحَدِيثُ : « إِذَا فَتَحَ اللَّهُ لَكَ بَابًا مِنَ الْخَيْرِ فَانْتَهِزْهُ ، فَإِنَّكَ لَا تَدْرِي مَتَى يُغْلَقُ عَنْكَ » .

Wa-qad yadaʿu al-ʿamala wa-huwa nashiṭun lā yarā min nafsihi fatratan wa-lā ḍaʿfan, fa-tadʿūhu nafsuhu ʾilā al-tarki wa-taqūlu: Al-mudāwamatu ʿalā al-qalīli ʾafḍalu, fa-dhālika khudʿatun mina al-nafsi, wa-sukūnun ʾilā al-rāḥati, fa-l-yaghnam mā ʿaraḍa lahu mina al-birri ka-mā jāʾa al-ḥadīthu: «ʾIdhā fataḥa Allāhu laka bāban mina al-khayri fa-intahizhu, fa-ʾinnaka lā tadrī matā yughlaqu ʿanka».

“He may abandon an act while energetic, finding no slackness or weakness in himself. His lower self urges him to stop, saying, ‘Consistency in a little is better.’ This is a deception from the self and a surrender to ease. Let him seize the good that presents itself, as the report says, ‘When God opens a door of goodness for you, take the opportunity, for you do not know when it will be closed to you.’

إِلَّا أَنْ يَجِدَ مِنْ نَفْسِهِ ضَعْفًا ، فَإِنْ تَرَكَهُ كَرَاهَةَ الْفَتْرَةِ وَرَجَاءَ الْمُدَاوَمَةِ فَهُوَ حِينَئِذٍ أَفْضَلُ ، وَكَذَلِكَ جَاءَ الْحَدِيثُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : « إِنَّ أَحَبَّ الْأَعْمَالِ إِلَى اللَّهِ عَزَّ وَجَلَّ ، مَا دَاوَمَ عَلَيْهِ صَاحِبُهُ وَإِنْ قَلَّ » وَقَالَ دَاوُدُ عَلَيْهِ السَّلَامُ :

ʾIllā ʾan yajida min nafsihi ḍaʿfan, fa-ʾin tarakahu karāhata al-fatrati wa-rajāʾa al-mudāwamati fa-huwa ḥīnaʾidhin ʾafḍalu, wa-ka-dhālika jāʾa al-ḥadīthu ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «ʾInna ʾaḥabba al-ʾaʿmāli ʾilā Allāhi ʿazza wa-jalla, mā dāwama ʿalayhi ṣāḥibuhu wa-ʾin qalla» wa-qāla Dāwūdu ʿalayhi al-salāmu:

“The exception is when he finds weakness in himself. If he leaves the act to avoid a lapse and in the hope of continuing consistently, that is then better. A report from the Prophet, may God bless him and grant him peace, likewise says, ‘The deeds most beloved to God, mighty and majestic, are those their doer maintains consistently, even if few.’ David, peace be upon him, said:

Source page 159

« دَاوِمْ وَأَنْتَ الْجَوَادُ السَّابِقُ » .

«Dāwim wa-ʾanta al-jawādu al-sābiqu».

“‘Keep going steadily, and you are the thoroughbred that wins the race.’

وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : « إِنَّ اللَّهَ لَا يَمَلُّ حَتَّى تَمَلُّوا » قَالَ : الْقَصْدَ وَالدَّوَامَ .

Wa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «ʾInna Allāha lā yamallu ḥattā tamallū» qāla: Al-qaṣda wa-al-dawāma.

“The Prophet, may God bless him and grant him peace, said, ‘God does not tire until you tire.’ He said, ‘Keep to moderation and constancy.’

وَقَالَ سَلْمَانُ : شَرُّ السَّيْرِ الْحَقْحَقَةُ . وَقَالَ : لَا تُبَغِّضْ إِلَى نَفْسِكَ عِبَادَةَ اللَّهِ عَزَّ وَجَلَّ .

Wa-qāla Salmānu: Sharru al-sayri al-ḥaqḥaqatu. Wa-qāla: Lā tubaghghiḍ ʾilā nafsika ʿibādata Allāhi ʿazza wa-jalla.

“Salmān said, ‘The worst pace is one that exhausts the mount.’ He also said, ‘Do not make the worship of God, mighty and majestic, hateful to yourself.’

وَقَدْ يَكُونُ فِي الْبِرِّ وَيَعْرِضُ لَهُ فُضُولٌ مِنَ الْمُبَاحِ ، كَالرَّجُلِ يَكُونُ ذَاكِرًا لِلَّهِ عَزَّ وَجَلَّ بِلِسَانِهِ بِقِرَاءَةِ قُرْآنٍ أَوْ تَسْبِيحٍ ، فَتَدْعُوهُ نَفْسُهُ إِلَى كَلَامِ الْفُضُولِ ، اسْتِرَاحَةً مِنْهَا إِلَى مُحَادَثَةِ النَّاسِ وَالْخَوْضِ فِيمَا لَا يَعْنِيهِ ، فَيَتْرُكُ الذِّكْرَ وَيَخُوضُ فِي الْفُضُولِ ، وَكَالرَّجُلِ الْجَالِسِ فِي الْمَسْجِدِ أَوْ فِي ذِكْرِ اللَّهِ عَزَّ وَجَلَّ مَعَ غَيْرِهِ ،

Wa-qad yakūnu fī al-birri wa-yaʿriḍu lahu fuḍūlun mina al-mubāḥi, ka-al-rajuli yakūnu dhākiran li-llāhi ʿazza wa-jalla bi-lisānihi bi-qirāʾati qurʾānin ʾaw tasbīḥin, fa-tadʿūhu nafsuhu ʾilā kalāmi al-fuḍūli, istirāḥatan minhā ʾilā muḥādathati al-nāsi wa-al-khawḍi fī-mā lā yaʿnīhi, fa-yatruku al-dhikra wa-yakhūḍu fī al-fuḍūli, wa-ka-al-rajuli al-jālisi fī al-masjidi ʾaw fī dhikri Allāhi ʿazza wa-jalla maʿa ghayrihi,

“He may be engaged in goodness when unnecessary but permissible diversions arise. For example, a man remembers God, mighty and majestic, with his tongue through reciting Qur’an or glorifying Him, and his lower self calls him to superfluous talk, seeking relief in conversing with people and involving himself in matters that do not concern him. He leaves remembrance and plunges into unnecessary talk. Or a man is sitting in the mosque or remembering God, mighty and majestic, with someone else,

فَيَعْرِضُ لَهُ النَّظَرُ إِلَى مَا يَشْتَهِي مِنَ الْمُبَاحِ أَوِ السَّمْعُ ، فَيَقْطَعُ مَا كَانَ فِيهِ وَيَنْظُرُ وَيَسْمَعُ ، أَوْ يَقُومُ إِلَى مَا يُرِيدُ أَنْ يَنْظُرَ إِلَيْهِ أَوْ يَسْمَعَهُ ، وَقَدْ آثَرَ هَوَاهُ فِي هَذَا الْمَوْضِعِ ، عَلَى طَاعَةِ اللَّهِ عَزَّ وَجَلَّ ؛ غَلَطًا مِنْهُ .

Fa-yaʿriḍu lahu al-naẓaru ʾilā mā yashtahī mina al-mubāḥi ʾawi al-samʿu, fa-yaqṭaʿu mā kāna fīhi wa-yanẓuru wa-yasmaʿu, ʾaw yaqūmu ʾilā mā yurīdu ʾan yanẓura ʾilayhi ʾaw yasmaʿahu, wa-qad ʾāthara hawāhu fī hādhā al-mawḍiʿi, ʿalā ṭāʿati Allāhi ʿazza wa-jalla; ghalaṭan minhu.

“and an opportunity arises to look at or listen to something permissible that he desires. He interrupts what he was doing to look and listen, or gets up to go to what he wants to see or hear. In this situation he has mistakenly preferred his desire over obedience to God, mighty and majestic.

وَقَدْ يَكُونُ فِي الصَّلَاةِ فَيَذْكُرُ صَاحِبًا يَسْتَرِيحُ إِلَى حَدِيثِهِ ، وَلَا يَأْمُلُ عِنْدَهُ مَنْفَعَةً إِلَّا أَنَّهُ لَا يَخُوضُ مَعَهُ فِي الْحَرَامِ ، فَيَقْطَعُ الصَّلَاةَ وَيَذْهَبُ إِلَيْهِ ؛ خُدْعَةً مِنَ النَّفْسِ وَهَرَبًا مِنَ الْعَمَلِ .

Wa-qad yakūnu fī al-ṣalāti fa-yadhkuru ṣāḥiban yastarīḥu ʾilā ḥadīthihi, wa-lā yaʾmulu ʿindahu manfaʿatan ʾillā ʾannahu lā yakhūḍu maʿahu fī al-ḥarāmi, fa-yaqṭaʿu al-ṣalāta wa-yadhhabu ʾilayhi; khudʿatan mina al-nafsi wa-haraban mina al-ʿamali.

“He may be praying and remember a companion whose conversation comforts him, expecting no benefit from him except that he will not join him in unlawful talk. He interrupts the prayer and goes to him, through a deception of the self and an escape from the work.

وَقَدْ يَكُونُ الْعَبْدُ فِي عَمَلٍ مِنْ أَعْمَالِ الْبِرِّ ، أَوْ يَكُونُ قَدْ نَوَى الدُّخُولَ فِيهِ ، فَتَدْعُوهُ نَفْسُهُ إِلَى قَطْعِ ذَلِكَ ؛ لِشَهْوَةِ مَعْصِيَةٍ عَرَضَتْ ؛ كَالرَّجُلِ يَكُونُ ذَاكِرًا بِلِسَانِهِ ، أَوْ يَكُونُ صَامِتًا عَلَى عَزْمٍ يُرِيدُ بِهِ السَّلَامَةَ ، فَيَعْرِضُ ذِكْرُ الْغِيبَةِ فِيمَنْ هُوَ مُغْتَاظٌ عَلَيْهِ ، أَوْ فِيمَا يَعْجَبُ مِنْهُ أَوْ يَعْجَبُ مِنْهُ غَيْرُهُ ، فَيَخْرُجُ مِنَ الطَّاعَةِ إِلَى الْمَعْصِيَةِ ؛

Wa-qad yakūnu al-ʿabdu fī ʿamalin min ʾaʿmāli al-birri, ʾaw yakūnu qad nawā al-dukhūla fīhi, fa-tadʿūhu nafsuhu ʾilā qaṭʿi dhālika; li-shahwati maʿṣiyatin ʿaraḍat; ka-al-rajuli yakūnu dhākiran bi-lisānihi, ʾaw yakūnu ṣāmitan ʿalā ʿazmin yurīdu bihi al-salāmata, fa-yaʿriḍu dhikru al-ghībati fī-man huwa mughtāẓun ʿalayhi, ʾaw fī-mā yaʿjabu minhu ʾaw yaʿjabu minhu ghayruhu, fa-yakhruju mina al-ṭāʿati ʾilā al-maʿṣiyati;

“A servant may be engaged in a good deed, or have intended to begin it, when his lower self calls him to cut it off because a desire for sin has arisen. For example, a man is remembering God with his tongue, or is resolutely silent in order to remain safe, when the thought of backbiting arises about someone with whom he is angry, or about something he or someone else finds astonishing. He leaves obedience for disobedience.

Source page 160

وَكَذَلِكَ يَعْرِضُ لَهُ الِاسْتِهْزَاءُ بِغَيْرِهِ وَالْحَدِيثُ بِالْكَذِبِ لِمِزَاحٍ أَوْ جِدٍّ ؛ وَكَذَلِكَ قَدْ يَكُونُ فِي ذِكْرٍ أَوْ صَلَاةٍ فَيَسْتَمِعُ إِلَى مَا لَا يَحِلُّ لَهُ ، أَوْ يَنْظُرُ إِلَى مَا لَا يَحِلُّ ، فَيَقْطَعُ مَا هُوَ فِيهِ وَيَصِيرُ إِلَى الْمَعْصِيَةِ ، أَوْ يَمْكُثُ فِيمَا هُوَ فِيهِ وَيَخْلِطُ الطَّاعَةَ فِي الْمَعْصِيَةِ .

Wa-ka-dhālika yaʿriḍu lahu al-istihzāʾu bi-ghayrihi wa-al-ḥadīthu bi-al-kadhibi li-mizāḥin ʾaw jiddin; wa-ka-dhālika qad yakūnu fī dhikrin ʾaw ṣalātin fa-yastamiʿu ʾilā mā lā yaḥillu lahu, ʾaw yanẓuru ʾilā mā lā yaḥillu, fa-yaqṭaʿu mā huwa fīhi wa-yaṣīru ʾilā al-maʿṣiyati, ʾaw yamkuthu fī-mā huwa fīhi wa-yakhliṭu al-ṭāʿata fī al-maʿṣiyati.

“Likewise, he is prompted to mock another person or speak falsely, in jest or seriously. Or he may be engaged in remembrance or prayer and listen to something unlawful for him, or look at something unlawful, cutting off what he was doing and turning to disobedience. Or he remains in his activity and mixes obedience into disobedience.

وَكَذَلِكَ قَدْ يَكُونُ مُتَفَكِّرًا فِي الْآخِرَةِ فَيَعْرِضُ لَهُ نِيَّةٌ فِي مَعْصِيَةٍ ، أَوْ تَمَنٍّ لَهَا ، أَوْ فِكْرَةٌ فِيهَا ، فَيُفَكِّرُ أَوْ يَتَمَنَّى ، أَوْ يَشْغَلُ قَلْبَهُ بِالنِّيَّةِ فِيهَا ، وَيَدَعُ مَا كَانَ فِيهِ مِنْ ذِكْرِ الْآخِرَةِ .

Wa-ka-dhālika qad yakūnu mutafakkiran fī al-ʾākhirati fa-yaʿriḍu lahu niyyatun fī maʿṣiyatin, ʾaw tamannin lahā, ʾaw fikratun fīhā, fa-yufakkiru ʾaw yatamannā, ʾaw yashghalu qalbahu bi-al-niyyati fīhā, wa-yadaʿu mā kāna fīhi min dhikri al-ʾākhirati.

“Likewise, he may be reflecting on the Hereafter when an intention to sin, a wish for it, or a thought of it arises. He thinks about it, wishes for it, or occupies his heart with intending it, abandoning his remembrance of the Hereafter.

وَكَذَلِكَ يَكُونُ فِي الْفَرْضِ فَيَخْرُجُ مِنْهُ إِلَى مَعْصِيَةٍ أَوْ مُبَاحٍ فَيَعْصِي مَعْصِيَتَيْنِ : بِقَطْعِهِ لِلْفَرْضِ وَإِتْيَانِهِ الْمَعْصِيَةَ .

Wa-ka-dhālika yakūnu fī al-farḍi fa-yakhruju minhu ʾilā maʿṣiyatin ʾaw mubāḥin fa-yaʿṣī maʿṣiyatayni: Bi-qaṭʿihi li-al-farḍi wa-ʾityānihi al-maʿṣiyata.

“Likewise, he may be performing an obligation and leave it for a sin or a permissible activity, committing two acts of disobedience: interrupting the obligation and committing the sin.

وَهَذَا شَرُّ أَحْوَالِ الْعَبْدِ ، فَالْعَبْدُ الْمُرِيدُ الْمَعْنِيُّ بِنَفْسِهِ ، الْمُؤْتَمُّ بِكِتَابِ رَبِّهِ عَزَّ وَجَلَّ وَسُنَّةِ نَبِيِّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، هِمَّتُهُ : مُحَاسَبَةُ نَفْسِهِ لِيُمَيِّزَ بَيْنَ خَطَرَاتِهِ ، أَيُّهَا لِلَّهِ عَزَّ وَجَلَّ أَرْضَى ، أَوْ أَيُّهَا لِلَّهِ عَزَّ وَجَلَّ أَسْخَطُ ؟

Wa-hādhā sharru ʾaḥwāli al-ʿabdi, fa-al-ʿabdu al-murīdu al-maʿniyyu bi-nafsihi, al-muʾtammu bi-kitābi rabbihi ʿazza wa-jalla wa-sunnati nabiyyihi ṣallā Allāhu ʿalayhi wa-sallama, himmatuhu: Muḥāsabatu nafsihi li-yumayyiza bayna khaṭarātihi, ʾayyuhā li-llāhi ʿazza wa-jalla ʾarḍā, ʾaw ʾayyuhā li-llāhi ʿazza wa-jalla ʾaskhaṭu?

“This is the servant’s worst condition. The seeking servant who cares for himself and follows the Book of his Lord, mighty and majestic, and the practice of his Prophet, may God bless him and grant him peace, makes self-examination his concern, distinguishing among his passing impulses: which is more pleasing to God, mighty and majestic, and which is more displeasing to God, mighty and majestic?”

Source page 161

بَابٌ فِي الْأَمْرَيْنِ مِنْ أُمُورِ اللّٰهِ تَعَالَى يَعْرِضَانِ بِأَيِّهِمَا يَبْدَأُ ؟

Bābun fī al-ʾamrayni min ʾumūri Allāhi taʿālā yaʿriḍāni bi-ʾayyihimā yabdaʾu?

Chapter on Two Matters Relating to God, Exalted, That Present Themselves: Which Should One Begin With?

قُلْتُ : أَجْمِلْ لِي فِي عِلَلِ ذٰلِكَ كُلِّهِ جُمْلَةً مُخْتَصَرَةً لِأَفْهَمَهُ .

Qultu: ʾAjmil lī fī ʿilali dhālika kullihi jumlatan mukhtaṣaratan li-ʾafhamahu.

I said, “Give me a brief summary of the reasons for all of this, so that I may understand it.”

قَالَ : إِذَا عَرَضَ لَهُ أَمْرٌ مِمَّا أَمَرَ اللّٰهُ عَزَّ وَجَلَّ بِهِ أَوْ نَدَبَ إِلَيْهِ نَظَرَ فِي ذٰلِكَ ، حَتَّى يُؤَدِّيَهُ كَمَا أَحَبَّ اللّٰهُ عَزَّ وَجَلَّ وَأَوْجَبَ ، فَإِذَا عَرَضَ لَكَ أَمْرَانِ وَاجِبَانِ فَابْدَأْ بِأَوْجَبِهِمَا ، وَإِنْ عَرَضَ لَهُ وَاجِبَانِ لِأَحَدِهِمَا وَقْتٌ يَفُوتُ ، وَالْآخَرُ لَا يَفُوتُ وَقْتُهُ ، بَدَأَ بِمَا يَفُوتُ وَقْتُهُ ، فَيُقَدِّمُ مَا قَدَّمَ اللّٰهُ وَيُؤَخِّرُ مَا أَخَّرَ اللّٰهُ عَزَّ وَجَلَّ ؛

Qāla: ʾIdhā ʿaraḍa lahu ʾamrun mimmā ʾamara Allāhu ʿazza wa-jalla bihi ʾaw nadaba ʾilayhi naẓara fī dhālika, ḥattā yuʾaddiyahu ka-mā ʾaḥabba Allāhu ʿazza wa-jalla wa-ʾawjaba, fa-ʾidhā ʿaraḍa laka ʾamrāni wājibāni fa-ibdaʾ bi-ʾawjabihimā, wa-ʾin ʿaraḍa lahu wājibāni li-ʾaḥadihimā waqtun yafūtu, wa-al-ʾākharu lā yafūtu waqtuhu, badaʾa bi-mā yafūtu waqtuhu, fa-yuqaddimu mā qaddama Allāhu wa-yuʾakhkhiru mā ʾakhkhara Allāhu ʿazza wa-jalla;

He said, “When something presents itself that God, mighty and majestic, has commanded or encouraged, he considers it so that he performs it as God, mighty and majestic, loves and requires. When two obligatory matters present themselves to you, begin with the more binding. If two obligations present themselves to him, one with a time that will expire and the other without an expiring time, he begins with the one whose time will expire. He gives precedence to what God has put first and postpones what God, mighty and majestic, has placed later.

وَإِنْ كَانَ فِي فَرْضٍ فَعَرَضَ دُونَهُ لَمْ يَخْرُجْ إِلَيْهِ ؛ فَيَكُونَ عَاصِيًا بِتَرْكِهِ مَا أَوْجَبَ اللّٰهُ عَزَّ وَجَلَّ عَلَيْهِ بَعْدَمَا دَخَلَ فِيهِ ؛ وَإِنْ عَرَضَ لَهُ فَرْضٌ أَوْجَبُ مِمَّا هُوَ فِيهِ قَطَعَهُ وَلَا يَمْكُثُ فِيمَا هُوَ دَخَلَ فِيهِ ، فَيَكُونَ عَاصِيًا لِلّٰهِ ، ثُمَّ كَمَا كَتَبْتُ لَكَ بَابًا بَابًا ، وَكَذٰلِكَ لَا يَدَعُ الْفَرْضَ لِلنَّافِلَةِ ،

Wa-ʾin kāna fī farḍin fa-ʿaraḍa dūnahu lam yakhruj ʾilayhi; fa-yakūna ʿāṣiyan bi-tarkihi mā ʾawjaba Allāhu ʿazza wa-jalla ʿalayhi baʿdamā dakhala fīhi; wa-ʾin ʿaraḍa lahu farḍun ʾawjabu mimmā huwa fīhi qaṭaʿahu wa-lā yamkuthu fīmā huwa dakhala fīhi, fa-yakūna ʿāṣiyan li-llāhi, thumma ka-mā katabtu laka bāban bāban, wa-ka-dhālika lā yadaʿu al-farḍa li-al-nāfilati,

“If he is engaged in an obligatory act and something of lesser standing presents itself, he must not leave for it, thereby becoming disobedient by abandoning what God, mighty and majestic, required of him after beginning it. If a more binding obligation than the one he is engaged in presents itself, he breaks off the current act and does not remain in what he has begun and thereby become disobedient to God. Then he proceeds as I have written for you, section by section. Likewise, he does not leave an obligatory act for a voluntary one,

وَكَذٰلِكَ يَعْمَلُ فِي النَّافِلَةِ الْأَفْضَلَ فَالْأَفْضَلَ عَلَى مَا كَتَبْتُ لَكَ .

Wa-ka-dhālika yaʿmalu fī al-nāfilati al-ʾafḍala fa-al-ʾafḍala ʿalā mā katabtu laka.

“and likewise, among voluntary acts, he performs the best and then the next best, as I have written for you.”

قُلْتُ : فَإِنْ عَرَضَ أَمْرَانِ وَاجِبَانِ أَوْ فَضْلَانِ ، فَلَمْ يَتَبَيَّنْ أَيُّهُمَا أَوْجَبُ أَوْ أَفْضَلُ ؟

Qultu: Fa-ʾin ʿaraḍa ʾamrāni wājibāni ʾaw faḍlāni, fa-lam yatabayyan ʾayyuhumā ʾawjabu ʾaw ʾafḍalu?

I said, “What if two obligations or two meritorious acts present themselves and it is not clear which is more binding or better?”

قَالَ : يَنْظُرُ أَيُّهُمَا أَخَفُّ عَلَى قَلْبِهِ ، فَإِنْ كَانَ أَخَفَّ مِنْ قِبَلِ الْهَوَى أَتَى الَّذِي ثَقُلَ ، لِأَنَّهُ لَا يُؤْمَنُ عَلَيْهِ أَنْ يَعْمَلَ الَّذِي خَفَّ عَلَيْهِ لِهَوَى نَفْسِهِ لَا لِرَبِّهِ عَزَّ وَجَلَّ ؛ وَإِنْ كَانَ أَخَفَّ عَلَيْهِ لِأَنَّهُ أَسْلَمُ أَوِ الْقَلْبُ فِيهِ أَزْيَدُ عَمَلًا - وَمَا أَقَلَّ ذٰلِكَ إِلَّا مِنْ قُلُوبِ الصَّادِقِينَ الْأَقْوِيَاءِ - أَتَى الَّذِي هُوَ أَخَفُّ ؛

Qāla: Yanẓuru ʾayyuhumā ʾakhaffu ʿalā qalbihi, fa-ʾin kāna ʾakhaffa min qibali al-hawā ʾatā al-ladhī thaqula, li-ʾannahu lā yuʾmanu ʿalayhi ʾan yaʿmala al-ladhī khaffa ʿalayhi li-hawā nafsihi lā li-rabbihi ʿazza wa-jalla; wa-ʾin kāna ʾakhaffa ʿalayhi li-ʾannahu ʾaslamu ʾawi al-qalbu fīhi ʾazyadu ʿamalan, wa-mā ʾaqalla dhālika ʾillā min qulūbi al-ṣādiqīna al-ʾaqwiyāʾi, ʾatā al-ladhī huwa ʾakhaffu;

He said, “He considers which is lighter on his heart. If it is lighter because of desire, he does the heavier one, since there is no assurance that he would not do the lighter one for his own desire rather than for his Lord, mighty and majestic. But if it is lighter because it is safer, or because the heart is more active in it, something rare except in the hearts of the truthful and strong, he does the lighter one.

لِأَنَّهُ لَأَنْ يَعْبُدَ اللّٰهَ عَزَّ وَجَلَّ بِنَشَاطِ الطَّاعَةِ ، أَفْضَلُ مِنْ أَنْ يَعْبُدَهُ بِكَرَاهَةٍ وَمُكَابَدَةٍ ، وَلَا يُؤْمَنُ عَلَيْهِ أَيْضًا الْمَلَالُ وَالشُّغْلُ عَنِ اللّٰهِ عَزَّ وَجَلَّ فِيهِ ، وَأَيْضًا : إِذَا هُوَ أَقَلُّ سَلَامَةً وَأَقَلُّ زِيَادَةً فِي الْقَلْبِ لَمْ يُؤْمَنْ عَلَيْهِ أَلَّا يَسْلَمَ فِيهِ ، وَإِنْ سَلِمَ لَمْ يَزْدَدْ فِي قَلْبِهِ كَمَا يَزْدَادُ فِي الَّذِي قَدْ نَشِطَ لَهُ الْقَلْبُ وَفَرَغَ لَهُ .

Li-ʾannahu la-ʾan yaʿbuda Allāha ʿazza wa-jalla bi-nashāṭi al-ṭāʿati, ʾafḍalu min ʾan yaʿbudahu bi-karāhatin wa-mukābadatin, wa-lā yuʾmanu ʿalayhi ʾayḍan al-malālu wa-al-shughlu ʿani Allāhi ʿazza wa-jalla fīhi, wa-ʾayḍan: ʾIdhā huwa ʾaqallu salāmatan wa-ʾaqallu ziyādatan fī al-qalbi lam yuʾman ʿalayhi ʾallā yaslama fīhi, wa-ʾin salima lam yazdad fī qalbihi ka-mā yazdādu fī al-ladhī qad nashiṭa lahu al-qalbu wa-faragha lahu.

“To worship God, mighty and majestic, with willing energy in obedience is better than worshipping Him with reluctance and struggle. He is also not safe from boredom and distraction from God, mighty and majestic, in the latter. Furthermore, when an act offers less safety and less increase within the heart, there is no assurance that he will come through it safely; even if he does, his heart will not increase as it does in an act for which it has become eager and free of distraction.

Source page 162

وَإِنْ لَمْ يَتَبَيَّنْ لَهُ لِمَ خَفَّ عَلَيْهِ أَوْ لِمَ ثَقُلَ ، فَأَحَبُّ إِلَيَّ أَنْ يَأْتِيَ الَّذِي هُوَ أَثْقَلُ ، لِأَنَّهُ لَمْ يَتَبَيَّنْ لَهُ أَنَّ الْخِفَّةَ إِنَّمَا كَانَتْ مِنْ قُوَّةِ قَلْبِهِ وَطَلَبِهِ السَّلَامَةَ وَالزِّيَادَةَ فِي الْعَمَلِ فَهُوَ إِلَى الْهَوَى أَقْرَبُ مِنْهُ لِلْخَشْيَةِ ، لِمَا جَرَّبَ الْعُمَّالُ مِنْ أَنْفُسِهِمْ ، وَلِمَا طُبِعُوا عَلَيْهِ مِنْ خِفَّةِ مَا وَافَقَ شَهَوَاتِهِمْ مِنَ الدُّنْيَا ،

Wa-ʾin lam yatabayyan lahu li-ma khaffa ʿalayhi ʾaw li-ma thaqula, fa-ʾaḥabbu ʾilayya ʾan yaʾtiya al-ladhī huwa ʾathqalu, li-ʾannahu lam yatabayyan lahu ʾanna al-khiffata ʾinnamā kānat min quwwati qalbihi wa-ṭalabihi al-salāmata wa-al-ziyādata fī al-ʿamali fa-huwa ʾilā al-hawā ʾaqrabu minhu li-al-khashyati, li-mā jarraba al-ʿummālu min ʾanfusihim, wa-li-mā ṭubiʿū ʿalayhi min khiffati mā wāfaqa shahawātihim mina al-dunyā,

“If he cannot tell why it feels light or why it feels heavy, I prefer that he do the heavier one. It has not become clear that the lightness comes only from the strength of his heart and his pursuit of safety and increase in action, so it is closer to desire than to reverent fear. This follows from what those who practice have experienced in themselves, and from their innate tendency to find light whatever worldly things agree with their desires,

وَثِقَلِ مَا نَافَرَ هَوَاهُمْ مِنْ عَمَلِ الْآخِرَةِ .

Wa-thiqali mā nāfara hawāhum min ʿamali al-ʾākhirati.

“and heavy whatever deeds for the hereafter oppose their desires.

وَلِقَوْلِهِ عَزَّ وَجَلَّ : فَعَسَى أَنْ تَكْرَهُوا شَيْئًا وَيَجْعَلَ اللَّهُ فِيهِ خَيْرًا كَثِيرًا ، وَعَسَى أَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ الْآيَةَ .

Wa-li-qawlihi ʿazza wa-jalla: Fa-ʿasā ʾan takrahū shayʾan wa-yajʿala Allāhu fīhi khayran kathīran, wa-ʿasā ʾan takrahū shayʾan wa-huwa khayrun lakum al-ʾāyata.

“It also follows from His words, mighty and majestic: ‘You may dislike something in which God places abundant good,’ and, ‘You may dislike something that is good for you,’ and the remainder of the verse.

فَرَجَّانَا الْخَيْرَ فِي الْمَكْرُوهِ وَخَوَّفَنَا الشَّرَّ فِي الْمَحْبُوبِ ، وَلَوْ شَاءَ جَلَّ ثَنَاؤُهُ لَقَالَ :

Fa-rajjānā al-khayra fī al-makrūhi wa-khawwafanā al-sharra fī al-maḥbūbi, wa-law shāʾa jalla thanāʾuhu la-qāla:

“He thus gave us hope of good in what we dislike and made us fear evil in what we love. Had He wished, exalted be His praise, He could have said:

عَسَى أَنْ تُحِبُّوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ ، وَعَسَى أَنْ تَكْرَهُوا شَيْئًا وَهُوَ شَرٌّ لَكُمْ ، وَلٰكِنْ نَبَّهَنَا لِمَا هُوَ أَغْلَبُ عَلَيْنَا وَلِمَا بَنَانَا عَلَيْهِ وَطَبَعَنَا ، وَهُوَ أَعْلَمُ بِنَا ، فَمِنْ أَجْلِ ذٰلِكَ اخْتَرْنَا لِلْعَامِلِ أَنْ يُجَانِبَ مَا خَفَّ عَلَيْهِ ؛ تَحَرُّزًا وَخَوْفًا لِمَا خَوَّفَنَا رَبُّنَا جَلَّ وَعَلَا .

ʿAsā ʾan tuḥibbū shayʾan wa-huwa khayrun lakum, wa-ʿasā ʾan takrahū shayʾan wa-huwa sharrun lakum, wa-lākin nabbahanā li-mā huwa ʾaghlabu ʿalaynā wa-li-mā banānā ʿalayhi wa-ṭabaʿanā, wa-huwa ʾaʿlamu binā, fa-min ʾajli dhālika ikhtarnā li-al-ʿāmili ʾan yujāniba mā khaffa ʿalayhi; taḥarruzan wa-khawfan li-mā khawwafanā rabbunā jalla wa-ʿalā.

“‘You may love something that is good for you, and you may dislike something that is bad for you.’ But He drew our attention to what most commonly prevails in us and to the disposition on which He built and formed us. He knows us best. For that reason, we have chosen for the practitioner to avoid what feels light to him, as a precaution and out of fear of what our Lord, majestic and exalted, has warned us to fear.

فَإِنِ اسْتَوَيَا فِي الْخِفَّةِ فَلَمْ يَقْدِرْ أَنْ يَعْرِفَ أَخَفَّهُمَا ، أَوِ اسْتَوَيَا فِي الثِّقَلِ فَلَمْ يَقْدِرْ أَنْ يَعْلَمَ أَيُّهُمَا أَثْقَلُ ، فَإِنَّهُ لَا يُؤْمَنُ أَنْ يَكُونَ لَهُ فِي أَحَدِهِمَا هَوًى غَامِضٌ يَهِيجُ عِنْدَ مُبَاشَرَتِهِ أَوْ يَعْرِفُهُ بَعْدَ تَقَضِّيهِ وَفَرَاغِهِ مِنْهُ ، فَلْيَعْرِضْ نَفْسَهُ حِينَئِذٍ عَلَى الْمَوْتِ ، أَيُّهُمَا يُحِبُّ أَنْ يَأْتِيَهُ الْمَوْتُ وَهُوَ عَلَيْهِ ، فَإِنَّ النَّفْسَ الْمُؤْمِنَةَ وَإِنْ كَانَتْ غَافِلَةً عَاصِيَةً ،

Fa-ʾini istawayā fī al-khiffati fa-lam yaqdir ʾan yaʿrifa ʾakhaffahumā, ʾawi istawayā fī al-thiqali fa-lam yaqdir ʾan yaʿlama ʾayyuhumā ʾathqalu, fa-ʾinnahu lā yuʾmanu ʾan yakūna lahu fī ʾaḥadihimā hawan ghāmiḍun yahīju ʿinda mubāsharatihi ʾaw yaʿrifuhu baʿda taqaḍḍīhi wa-farāghihi minhu, fa-l-yaʿriḍ nafsahu ḥīnaʾidhin ʿalā al-mawti, ʾayyuhumā yuḥibbu ʾan yaʾtiyahu al-mawtu wa-huwa ʿalayhi, fa-ʾinna al-nafsa al-muʾminata wa-ʾin kānat ghāfilatan ʿāṣiyatan,

“If the two are equally light and he cannot identify the lighter, or equally heavy and he cannot tell which is heavier, there is still no assurance that he does not have a concealed desire for one of them that will stir when he undertakes it, or that he will recognize only after finishing it. Let him then present himself to the prospect of death: which would he want to be doing when death comes? For the believing self, even when heedless and disobedient,

Source page 163

لَا تَتَمَنَّى لِقَاءَ اللّٰهِ عَزَّ وَجَلَّ ، وَلَا تُحِبُّهُ ، إِلَّا عَلَى الْخَيْرِ الصَّافِي الَّذِي تَرْجُو أَنْ يُنْجِيَهَا مِنْ عَذَابِ اللّٰهِ عَزَّ وَجَلَّ وَيُدْخِلَهَا جَنَّتَهُ ، لِأَنَّهُ لَا هَوَى لَهَا عِنْدَ الْمَوْتِ فِي الدُّنْيَا ، إِنَّمَا هَوَاهَا فِي الدُّنْيَا مَا دَامَتْ حَيَّةً ، فَإِنْ وَجَدَ نَفْسَهُ تَجْزَعُ أَنْ يَأْتِيَهَا الْمَوْتُ وَهِيَ عَامِلَةٌ بِأَحَدِهِمَا وَلَا تَجْزَعُ أَنْ يَأْتِيَهَا عِنْدَ الْآخَرِ ، فَلْيَنْظُرْ :

Lā tatamannā liqāʾa Allāhi ʿazza wa-jalla, wa-lā tuḥibbuhu, ʾillā ʿalā al-khayri al-ṣāfī al-ladhī tarjū ʾan yunjiyahā min ʿadhābi Allāhi ʿazza wa-jalla wa-yudkhilahā jannatahu, li-ʾannahu lā hawā lahā ʿinda al-mawti fī al-dunyā, ʾinnamā hawāhā fī al-dunyā mā dāmat ḥayyatan, fa-ʾin wajada nafsahu tajzaʿu ʾan yaʾtiyahā al-mawtu wa-hiya ʿāmilatun bi-ʾaḥadihimā wa-lā tajzaʿu ʾan yaʾtiyahā ʿinda al-ʾākhari, fa-l-yanẓur:

“neither wishes nor loves to meet God, mighty and majestic, except while engaged in the pure good through which it hopes to escape the punishment of God, mighty and majestic, and enter His Garden. At death it has no desire for this world; its desire for this world lasts only while it is alive. If he finds his self distressed at death coming while it is doing one of the acts, but not distressed at death coming during the other, let him consider:

لِمَ جَزِعَتْ ؟ فَإِنَّهُ لَا يَكَادُ يَخْفَى عَلَيْهِ حِينَئِذٍ إِذَا رَدَّ عَلَيْهَا فَقَالَ : لِمَ خَفَّ عَلَيْكِ الْمَوْتُ عِنْدَهَا وَجَزِعْتِ مِنْ نُزُولِهِ ، وَأَنْتِ بِهٰذَا عَامِلَةٌ ؟ فَإِنَّهَا ، إِنْ شَاءَ اللّٰهُ سَتَرْجِعُ إِلَيْهِ ، فَتَقُولُ : لِكَذَا وَكَذَا فَلْيَأْتِ حِينَئِذٍ الَّذِي لَا يَكْرَهُ الْمَوْتَ مِنْ أَجْلِهِ .

Li-ma jaziʿat? Fa-ʾinnahu lā yakādu yakhfā ʿalayhi ḥīnaʾidhin ʾidhā radda ʿalayhā fa-qāla: Li-ma khaffa ʿalayki al-mawtu ʿindahā wa-jaziʿti min nuzūlihi, wa-ʾanti bi-hādhā ʿāmilatun? Fa-ʾinnahā, ʾin shāʾa Allāhu sa-tarjiʿu ʾilayhi, fa-taqūlu: Li-kadhā wa-kadhā fa-l-yaʾti ḥīnaʾidhin al-ladhī lā yakrahu al-mawta min ʾajlihi.

“Why was it distressed? The reason will scarcely remain hidden from him then if he challenges it: ‘Why did death seem light to you during that one, yet you were distressed at its coming while doing this one?’ If God wills, it will answer him, ‘For such-and-such a reason.’ Let him then do the act for whose sake he does not dislike death.

أَلَمْ تَسْمَعْ قَوْلَهُ عَزَّ وَجَلَّ : وَقَالَتِ الْيَهُودُ وَالنَّصَارَى نَحْنُ أَبْنَاءُ اللَّهِ .

ʾA-lam tasmaʿ qawlahu ʿazza wa-jalla: Wa-qālati al-yahūdu wa-al-naṣārā naḥnu ʾabnāʾu Allāhi.

“Have you not heard His words, mighty and majestic: ‘The Jews and Christians said, “We are God's children”’?

فَقَالَ اللّٰهُ عَزَّ وَجَلَّ : فَتَمَنَّوُا الْمَوْتَ إِنْ كُنْتُمْ صَادِقِينَ .

Fa-qāla Allāhu ʿazza wa-jalla: Fa-tamannawu al-mawta ʾin kuntum ṣādiqīna.

“God, mighty and majestic, said: ‘Then wish for death, if you are truthful.’

أَيْ مَنْ كَانَ مِنْكُمْ عَلَى أَمْرٍ يَثِقُ بِهِ لَمْ يُبَالِ أَنْ يَأْتِيَهُ الْمَوْتُ وَهُوَ عَلَيْهِ ، فَقَالَ عَزَّ وَجَلَّ : إِنْ كُنْتُمْ أَوْلِيَائِي فَتَمَنَّوُا الْمَوْتَ إِنْ كُنْتُمْ صَادِقِينَ . ثُمَّ قَالَ جَلَّ ثَنَاؤُهُ : وَلَنْ يَتَمَنَّوْنَهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ .

ʾAy man kāna minkum ʿalā ʾamrin yathiqu bihi lam yubāli ʾan yaʾtiyahu al-mawtu wa-huwa ʿalayhi, fa-qāla ʿazza wa-jalla: ʾIn kuntum ʾawliyāʾī fa-tamannawu al-mawta ʾin kuntum ṣādiqīna. Thumma qāla jalla thanāʾuhu: Wa-lan yatamannawnahu ʾabadan bi-mā qaddamat ʾaydīhim.

“That is, anyone among you who is engaged in something he trusts will not mind death coming while he is engaged in it. He, mighty and majestic, said: ‘If you are My friends, then wish for death, if you are truthful.’ Then He said, exalted be His praise: ‘They will never wish for it because of what their hands have sent ahead.’

أَيْ لِمَا عَرَفُوا مِمَّا عِنْدَهُمْ مِمَّا لَا يَرْضَى اللّٰهُ عَزَّ وَجَلَّ بِهِ ، وَمَا أَسْلَفُوهُ مِنَ الذُّنُوبِ غَيْرَ تَائِبِينَ مِنْهُ ، فَهُمْ عَلَيْهِ بَعْدُ .

ʾAy li-mā ʿarafū mimmā ʿindahum mimmā lā yarḍā Allāhu ʿazza wa-jalla bihi, wa-mā ʾaslafūhu mina al-dhunūbi ghayra tāʾibīna minhu, fa-hum ʿalayhi baʿdu.

“That is, because they recognize in themselves what God, mighty and majestic, does not approve of, and the sins they have committed without repenting of them: they still remain in them.

وَقَالَ ابْنُ عَبَّاسٍ : لَوْ تَمَنَّوُا الْمَوْتَ لَمَاتُوا .

Wa-qāla Ibnu ʿAbbāsin: Law tamannawu al-mawta la-mātū.

“Ibn ʿAbbās said, ‘Had they wished for death, they would have died.’

Source page 164

وَقَالَ ابْنُ جُرَيْحٍ فِي قَوْلِهِ تَعَالَى : بِمَا قَدَّمَتْ أَيْدِيهِمْ : لَمَّا عَرَفُوا أَنَّ مُحَمَّدًا صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ حَقٌّ فَكَتَمُوهُ وَكَذَّبُوا بِالْحَقِّ .

Wa-qāla Ibnu Jurayḥin fī qawlihi taʿālā: Bi-mā qaddamat ʾaydīhim: Lammā ʿarafū ʾanna Muḥammadan ṣallā Allāhu ʿalayhi wa-sallama ḥaqqun fa-katamūhu wa-kadhdhabū bi-al-ḥaqqi.

“Ibn Jurayḥ said concerning His words, exalted, ‘Because of what their hands have sent ahead’: ‘When they recognized that Muḥammad, may God bless him and grant him peace, was true, they concealed it and denied the truth.’

قَالَ قَتَادَةُ : لِأَنَّهُ تَلَا عَلَيْهِمْ : ثُمَّ تُرَدُّونَ إِلَى عَالِمِ الْغَيْبِ وَالشَّهَادَةِ وَقَالَ : « إِنَّ اللّٰهَ عَزَّ وَجَلَّ ، أَذَلَّ ابْنَ آدَمَ بِالْمَوْتِ » . رَفَعَهُ إِلَى النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ ، فَالْمُؤْمِنُ أَوْلَى أَنْ يَجْزَعَ مِمَّا يَكْرَهُهُ اللّٰهُ عَزَّ وَجَلَّ ، أَنْ يَأْتِيَهُ الْمَوْتُ عَلَيْهِ .

Qāla Qatādatu: Li-ʾannahu talā ʿalayhim: Thumma turaddūna ʾilā ʿālimi al-ghaybi wa-al-shahādati wa-qāla: «ʾInna Allāha ʿazza wa-jalla, ʾadhalla Ibna ʾĀdama bi-al-mawti». Rafaʿahu ʾilā al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama, fa-al-muʾminu ʾawlā ʾan yajzaʿa mimmā yakrahuhu Allāhu ʿazza wa-jalla, ʾan yaʾtiyahu al-mawtu ʿalayhi.

“Qatāda said, ‘Because he recited to them: “Then you will be returned to the Knower of the unseen and the visible.”’ He also said, ‘God, mighty and majestic, has humbled the child of Adam through death,’ attributing it to the Prophet, may God bless him and grant him peace. The believer has even greater reason to be distressed at the prospect of death finding him engaged in what God, mighty and majestic, dislikes.

وَقَالَ بَعْضُ الْعُلَمَاءِ : اُنْظُرْ كُلَّ أَمْرٍ تَكْرَهُ أَنْ يَأْتِيَكَ الْمَوْتُ عَلَيْهِ فَاتْرُكْهُ .

Wa-qāla baʿḍu al-ʿulamāʾi: Unẓur kulla ʾamrin takrahu ʾan yaʾtiyaka al-mawtu ʿalayhi fa-utrukhu.

“One of the scholars said, ‘Look at every activity in which you would dislike death to find you, and leave it.’

فَإِنْ لَمْ يَدْرِ لِمَ جَزِعَتْ نَفْسُهُ فَلْيَأْتِ مَا لَمْ تَجْزَعِ النَّفْسُ ، لِأَنَّهَا لَمْ تَجْزَعْ إِلَّا لِبَلِيَّةٍ ، وَإِنْ سَتَرَهَا الْهَوَى عَنْهُ ، وَمَا يَكَادُ يَكُونُ ذٰلِكَ ، وَإِنْ لَمْ تُبَالِ عَلَى أَيِّهِمَا أَتَاهُ الْمَوْتُ فَلْيَبْدَأْ بِأَيِّهِمَا شَاءَ ، فَإِنَّهُ قَدْ وَزَنَ الْعَمَلَ قَبْلَ أَنْ يُوزَنَ ، وَعَرَضَهُ قَبْلَ أَنْ يُعْرَضَ ، وَفَتَّشَ مِنْ نَفْسِهِ قَبْلَ أَنْ يُفَتَّشَ ،

Fa-ʾin lam yadri li-ma jaziʿat nafsuhu fa-l-yaʾti mā lam tajzaʿi al-nafsu, li-ʾannahā lam tajzaʿ ʾillā li-baliyyatin, wa-ʾin satarahā al-hawā ʿanhu, wa-mā yakādu yakūnu dhālika, wa-ʾin lam tubāli ʿalā ʾayyihimā ʾatāhu al-mawtu fa-l-yabdaʾ bi-ʾayyihimā shāʾa, fa-ʾinnahu qad wazana al-ʿamala qabla ʾan yūzana, wa-ʿaraḍahu qabla ʾan yuʿraḍa, wa-fattasha min nafsihi qabla ʾan yufattasha,

“If he does not know why his self was distressed, let him do what did not distress it. It was distressed only because of some affliction, even if desire concealed it from him, though that scarcely happens. If it does not mind which of the two he is engaged in when death comes, let him begin with whichever he wishes. He has weighed the deed before it is weighed, presented it before it is presented, and searched within himself before he is searched.

وَالْمَوْتُ مِعْيَارُ الْعَابِدِينَ فِيمَا يُشْكِلُ عَلَيْهِمْ مِنْ هُمُومِهِمْ فِي أَعْمَالِهِمْ ، وَيُبَيِّنُ الِاسْتِعْدَادُ لَهُ كُلَّ مَا خَفِىَ عَلَيْهِمْ مِنْ قَصْدِ ضَمَائِرِهِمْ وَأَهْوَائِهِمْ فِي أَعْمَالِ جَوَارِحِهِمْ ، لِأَنَّهُمْ لَا يَسْتَعِدُّونَ لِمَنْ يَعْلَمُ السِّرَّ ، وَلَا يَخْفَى عَلَيْهِ غَوَامِضُ الصُّدُورِ ، إِلَّا بِمَا لَا خُدْعَةَ فِيهِ وَلَا الْتِبَاسَ .

Wa-al-mawtu miʿyāru al-ʿābidīna fīmā yushkilu ʿalayhim min humūmihim fī ʾaʿmālihim, wa-yubayyinu al-istiʿdādu lahu kulla mā khafiya ʿalayhim min qaṣdi ḍamāʾirihim wa-ʾahwāʾihim fī ʾaʿmāli jawāriḥihim, li-ʾannahum lā yastaʿiddūna li-man yaʿlamu al-sirra, wa-lā yakhfā ʿalayhi ghawāmiḍu al-ṣudūri, ʾillā bi-mā lā khudʿata fīhi wa-lā iltibāsa.

“Death is the worshippers' measure for whatever confuses them about their concerns in their deeds. Preparing for it makes clear everything hidden from them about their inward aims and desires in the actions of their bodily faculties. For they prepare to meet the One who knows the secret and from whom the heart's hidden recesses are not concealed only with what contains neither deception nor ambiguity.”

قُلْتُ : أَجْمِلْ لِي جُمْلَةَ الْأَوْلَى فَالْأَوْلَى مِمَّا هُوَ أَوْجَبُ وَأَفْضَلُ بَعْدَ تَفْسِيرِكَ هٰذَا ، لِأَحْفَظَهُ مُخْتَصَرًا مَعَ مَا عَرَّفْتَنِي مُفَسَّرًا .

Qultu: ʾAjmil lī jumlata al-ʾawlā fa-al-ʾawlā mimmā huwa ʾawjabu wa-ʾafḍalu baʿda tafsīrika hādhā, li-ʾaḥfaẓahu mukhtaṣaran maʿa mā ʿarraftanī mufassaran.

I said, “After this explanation, summarize for me the order of priority among the more binding and better acts, so that I may memorize it briefly alongside what you have explained to me in detail.”

قَالَ : إِذَا عَرَضَ لِلْعَبْدِ أَمْرَانِ وَاجِبَانِ فِي وَقْتٍ وَاحِدٍ بَدَأَ بِأَوْجَبِهِمَا قَبْلَ الْآخَرِ الَّذِي هُوَ دُونَهُ فِي الْوُجُوبِ .

Qāla: ʾIdhā ʿaraḍa li-al-ʿabdi ʾamrāni wājibāni fī waqtin wāḥidin badaʾa bi-ʾawjabihimā qabla al-ʾākhari al-ladhī huwa dūnahu fī al-wujūbi.

He said, “When two obligations present themselves to the servant at the same time, he begins with the more binding before the other, which is less binding.

أَوْ عَرَضَ لَهُ أَمْرَانِ وَاجِبَانِ ، لِأَحَدِهِمَا وَقْتٌ يَفُوتُ وَالْآخَرُ لَا يَفُوتُ وَقْتُهُ ، بَدَأَ بِمَا يَفُوتُ وَقْتُهُ قَبْلَ الْآخَرِ .

ʾAw ʿaraḍa lahu ʾamrāni wājibāni, li-ʾaḥadihimā waqtun yafūtu wa-al-ʾākharu lā yafūtu waqtuhu, badaʾa bi-mā yafūtu waqtuhu qabla al-ʾākhari.

“Or, if two obligations present themselves, one with a time that will expire and the other without an expiring time, he begins with the one whose time will expire before the other.

Source page 165

فَإِنْ كَانَ فِي فَرْضٍ فَعَرَضَ لَهُ فَرْضٌ دُونَهُ لَمْ يَخْرُجْ مِنْهُ إِلَى مَا هُوَ دُونَهُ حَتَّى يُتِمَّهُ .

Fa-ʾin kāna fī farḍin fa-ʿaraḍa lahu farḍun dūnahu lam yakhruj minhu ʾilā mā huwa dūnahu ḥattā yutimmahu.

“If he is engaged in an obligatory act and a lesser obligation presents itself, he does not leave it for the lesser one until he completes it.

فَإِنْ كَانَ فِي فَرْضٍ فَعَرَضَ لَهُ فَرْضٌ أَوْجَبُ مِنْهُ قَطَعَ مَا هُوَ فِيهِ ، وَدَخَلَ فِي أَوْجَبِهِمَا .

Fa-ʾin kāna fī farḍin fa-ʿaraḍa lahu farḍun ʾawjabu minhu qaṭaʿa mā huwa fīhi, wa-dakhala fī ʾawjabihimā.

“If he is engaged in an obligatory act and a more binding obligation presents itself, he breaks off what he is doing and begins the more binding of the two.

وَإِنْ عَرَضَتْ لَهُ نَافِلَةٌ وَهُوَ فِي وَاجِبٍ لَمْ يَقْطَعْهُ مِنْ أَجْلِهَا .

Wa-ʾin ʿaraḍat lahu nāfilatun wa-huwa fī wājibin lam yaqṭaʿhu min ʾajlihā.

“If a voluntary act presents itself while he is engaged in an obligation, he does not break it off for the voluntary act.

وَكَذٰلِكَ الْفَضْلُ وَالتَّطَوُّعُ : يَبْدَأُ بِالْأَفْضَلِ فَالْأَفْضَلِ ، كَمَا كَتَبْتُ لَهُ وَعَلَى قَدْرِ الْأَوْقَاتِ .

Wa-ka-dhālika al-faḍlu wa-al-taṭawwuʿu: Yabdaʾu bi-al-ʾafḍali fa-al-ʾafḍali, ka-mā katabtu lahu wa-ʿalā qadri al-ʾawqāti.

“The same applies to meritorious and voluntary acts: he begins with the best, then the next best, as I have written for him, and as the times allow.”

Source page 166

بَابُ مَنَازِلِ أَهْلِ الرِّعَايَةِ لِحُقُوقِ اللّٰهِ تَعَالَى

Bābu manāzili ʾahli al-riʿāyati li-ḥuqūqi Allāhi taʿālā

Chapter on the Different Ranks of Those Who Observe What Is Due to God, Exalted

قُلْتُ : فَأَهْلُ التَّقْوَى مِنْ أَهْلِ الرِّعَايَةِ لِحُقُوقِ اللّٰهِ عَزَّ وَجَلَّ ، وَالْقَائِمُونَ بِهَا فِي مَنْزِلَةٍ وَاحِدَةٍ أَوْ فِي مَنَازِلَ شَتَّى ؟

Qultu: Fa-ʾahlu al-taqwā min ʾahli al-riʿāyati li-ḥuqūqi Allāhi ʿazza wa-jalla, wa-al-qāʾimūna bihā fī manzilatin wāḥidatin ʾaw fī manāzila shattā?

I said, “Are the God-conscious among those who carefully observe what is due to God, mighty and majestic, and fulfill it all at one rank, or at different ranks?”

قَالَ : فِي مَنَازِلَ شَتَّى ، وَهِيَ سَبْعُ مَنَازِلَ :

Qāla: Fī manāzila shattā, wa-hiya sabʿu manāzila:

He said, “At different ranks, seven ranks in all:

فَأَوَّلُ مَنَازِلِ الرِّعَايَةِ فِي حُقُوقِ اللّٰهِ عَزَّ وَجَلَّ : عِنْدَ الْخَطَرَاتِ عَلَى الْعِلَلِ وَالْأَسْبَابِ ، وَالْأَوْقَاتِ وَالْإِرَادَاتِ ، وَالْوُجُوبِ عَلَى مَا ذَكَرْتُ لَكَ .

Fa-ʾawwalu manāzili al-riʿāyati fī ḥuqūqi Allāhi ʿazza wa-jalla: ʿInda al-khaṭarāti ʿalā al-ʿilali wa-al-ʾasbābi, wa-al-ʾawqāti wa-al-ʾirādāti, wa-al-wujūbi ʿalā mā dhakartu laka.

“The first rank of careful observance of what is due to God, mighty and majestic, is at the stage of passing thoughts, with regard to motives and causes, times and intentions, and obligation, as I have described to you.

ثُمَّ أَهْلُ الْمَنْزِلَةِ الثَّانِيَةِ : الَّذِينَ أَغْفَلُوا الرِّعَايَةَ عِنْدَ الْخَطَرَاتِ فِي أَعْمَالِ الْقُلُوبِ مِمَّا لَيْسَ لِلْبَدَنِ فِيهِ عَمَلٌ ، حَتَّى جَالَتْ قُلُوبُهُمْ بِالْفِكْرِ فِيمَا كَرِهَ اللّٰهُ عَزَّ وَجَلَّ ، ثُمَّ تَيَقَّظُوا قَبْلَ أَنْ يَعْتَقِدُوهَا بِقُلُوبِهِمْ ، فَفَزِعُوا وَصَرَفُوا قُلُوبَهُمْ عَنْ ذٰلِكَ .

Thumma ʾahlu al-manzilati al-thāniyati: Al-ladhīna ʾaghfalū al-riʿāyata ʿinda al-khaṭarāti fī ʾaʿmāli al-qulūbi mimmā laysa li-al-badani fīhi ʿamalun, ḥattā jālat qulūbuhum bi-al-fikri fīmā kariha Allāhu ʿazza wa-jalla, thumma tayaqqaẓū qabla ʾan yaʿtaqidūhā bi-qulūbihim, fa-faziʿū wa-ṣarafū qulūbahum ʿan dhālika.

“Next, those of the second rank are people who neglected observance at the stage of passing thoughts concerning acts of the heart in which the body takes no part, until their hearts wandered in thought about what God, mighty and majestic, dislikes. They then awakened before embracing those thoughts in their hearts, became alarmed, and turned their hearts away from them.

وَأَهْلُ الْمَنْزِلَةِ الثَّالِثَةِ : الَّذِينَ أَغْفَلُوا الرِّعَايَةَ وَالْمُرَاقَبَةَ عِنْدَ الْخَطَرَاتِ وَعِنْدَ الْفِكْرِ فِي أَعْمَالِ قُلُوبِهِمْ ، حَتَّى اعْتَقَدُوا مَا كَرِهَ اللّٰهُ عَزَّ وَجَلَّ ، مِنْ أَعْمَالِ قُلُوبِهِمْ مِمَّا لَا عَمَلَ لِلْبَدَنِ فِيهِ ، مِثْلَ الْعُجْبِ وَالْكِبْرِ وَالْحَسَدِ وَالشَّمَاتَةِ وَسُوءِ الظَّنِّ وَمَا أَشْبَهَ ذٰلِكَ وَالْبِدْعَةِ ، ثُمَّ تَيَقَّظُوا وَفَزِعُوا ، وَذَكَرُوا اللّٰهَ عَزَّ وَجَلَّ ،

Wa-ʾahlu al-manzilati al-thālithati: Al-ladhīna ʾaghfalū al-riʿāyata wa-al-murāqabata ʿinda al-khaṭarāti wa-ʿinda al-fikri fī ʾaʿmāli qulūbihim, ḥattā iʿtaqadū mā kariha Allāhu ʿazza wa-jalla, min ʾaʿmāli qulūbihim mimmā lā ʿamala li-al-badani fīhi, mithla al-ʿujbi wa-al-kibri wa-al-ḥasadi wa-al-shamātati wa-sūʾi al-ẓanni wa-mā ʾashbaha dhālika wa-al-bidʿati, thumma tayaqqaẓū wa-faziʿū, wa-dhakarū Allāha ʿazza wa-jalla,

“Those of the third rank are people who neglected observance and watchfulness at the stages of passing thoughts and reflection concerning their hearts' acts, until they embraced what God, mighty and majestic, dislikes among acts of the heart in which the body takes no part: self-admiration, arrogance, envy, gloating, suspicion, and similar things, as well as religious innovation. They then awakened, became alarmed, and remembered God, mighty and majestic,

فَنَدِمُوا وَخَلَّوْا مَا عَقَدُوا عَلَيْهِ مِنْ ذٰلِكَ بِالتَّوْبَةِ إِلَى اللّٰهِ عَزَّ وَجَلَّ .

Fa-nadimū wa-khallaw mā ʿaqadū ʿalayhi min dhālika bi-al-tawbati ʾilā Allāhi ʿazza wa-jalla.

“so they felt remorse and relinquished what they had inwardly committed to through repentance to God, mighty and majestic.

وَأَهْلُ الْمَنْزِلَةِ الرَّابِعَةِ : الَّذِينَ أَغْفَلُوا الْمُرَاقَبَةَ لِلّٰهِ عَزَّ وَجَلَّ ، وَالرِّعَايَةَ لِحَقِّهِ ، حَتَّى هَمُّوا وَعَزَمُوا أَنْ يَأْتُوا مَا كَرِهَ اللّٰهُ عَزَّ وَجَلَّ بِجَوَارِحِهِمْ ، ثُمَّ تَيَقَّظُوا وَرَهِبُوا ، فَنَدِمُوا عَلَى مَا أَضْمَرُوا ، وَخَلَّوْا مَا عَلَيْهِ عَقَدُوا بِضَمَائِرِ قُلُوبِهِمْ .

Wa-ʾahlu al-manzilati al-rābiʿati: Al-ladhīna ʾaghfalū al-murāqabata li-llāhi ʿazza wa-jalla, wa-al-riʿāyata li-ḥaqqihi, ḥattā hammū wa-ʿazamū ʾan yaʾtū mā kariha Allāhu ʿazza wa-jalla bi-jawāriḥihim, thumma tayaqqaẓū wa-rahibū, fa-nadimū ʿalā mā ʾaḍmarū, wa-khallaw mā ʿalayhi ʿaqadū bi-ḍamāʾiri qulūbihim.

“Those of the fourth rank are people who neglected watchfulness toward God, mighty and majestic, and observance of what is due to Him, until they intended and resolved to do with their bodily faculties what God, mighty and majestic, dislikes. They then awakened and became afraid, regretted what they had inwardly intended, and relinquished what they had committed to in the inner depths of their hearts.

وَأَهْلُ الْمَنْزِلَةِ الْخَامِسَةِ : الَّذِينَ أَغْفَلُوا مُرَاقَبَةَ اللّٰهِ عَزَّ وَجَلَّ وَتَقْوَاهُ ، حَتَّى ابْتَدَؤُوا بِالْعَمَلِ بِجَوَارِحِهِمْ بِمَا كَرِهَ اللّٰهُ عَزَّ وَجَلَّ ، مِنْ لَحْظَةٍ بِعَيْنٍ ، أَوْ إِصْغَاءٍ بِأُذُنٍ ، أَوْ مَدٍّ بِيَدٍ ، أَوْ خُطْوَةٍ بِرِجْلٍ ، ثُمَّ تَيَقَّظُوا وَفَزِعُوا ، وَخَافُوا اللّٰهَ عَزَّ وَجَلَّ ، قَبْلَ أَنْ يُتِمُّوا مَا كَرِهَ اللّٰهُ عَزَّ وَجَلَّ مِنَ الْعَمَلِ ، كَالْعَيْنِ يَلْحَظُ بِهَا ،

Wa-ʾahlu al-manzilati al-khāmisati: Al-ladhīna ʾaghfalū murāqabata Allāhi ʿazza wa-jalla wa-taqwāhu, ḥattā ibtadaʾū bi-al-ʿamali bi-jawāriḥihim bi-mā kariha Allāhu ʿazza wa-jalla, min laḥẓatin bi-ʿaynin, ʾaw ʾiṣghāʾin bi-ʾudhunin, ʾaw maddin bi-yadin, ʾaw khuṭwatin bi-rijlin, thumma tayaqqaẓū wa-faziʿū, wa-khāfū Allāha ʿazza wa-jalla, qabla ʾan yutimmū mā kariha Allāhu ʿazza wa-jalla mina al-ʿamali, ka-al-ʿayni yalḥaẓu bihā,

“Those of the fifth rank are people who neglected watchfulness toward God, mighty and majestic, and reverent obedience to Him, until they began doing with their bodily faculties what God, mighty and majestic, dislikes: a glance of the eye, attentive listening with the ear, reaching with the hand, or stepping with the foot. They then awakened, became alarmed, and feared God, mighty and majestic, before completing the act that God, mighty and majestic, dislikes. For example, a man glances with his eye,

Source page 167

ثُمَّ يَذْكُرُ اطِّلَاعَ اللّٰهِ عَزَّ وَجَلَّ عَلَيْهِ وَأَنَّ اللّٰهَ يُسَائِلُهُ عَنْهَا أَوْ يَخَافُ أَنْ يَغْضَبَ عَلَيْهِ ، فَيَصْرِفُ بَصَرَهُ قَبْلَ أَنْ يَسْتَتِمَّ مِنَ النَّظَرِ مَا أَرَادَ وَأَحَبَّ ، وَكَذٰلِكَ يُصْغِى بِسَمْعِهِ لِيَسْتَمِعَ إِلَى مَا يَكْرَهُ اللّٰهُ عَزَّ وَجَلَّ ، ثُمَّ يَذْكُرُ اللّٰهَ عَزَّ وَجَلَّ ، فَيَصْرِفُ سَمْعَهُ عَنْ ذٰلِكَ ، وَيَتْرُكُ مَا أَحَبَّتْ نَفْسُهُ خَوْفًا مِنَ اللّٰهِ عَزَّ وَجَلَّ ، مِنْ قَبْلِ أَنْ يَسْتَتِمَّهُ ؛

Thumma yadhkuru iṭṭilāʿa Allāhi ʿazza wa-jalla ʿalayhi wa-ʾanna Allāha yusāʾiluhu ʿanhā ʾaw yakhāfu ʾan yaghḍaba ʿalayhi, fa-yaṣrifu baṣarahu qabla ʾan yastatimma mina al-naẓari mā ʾarāda wa-ʾaḥabba, wa-ka-dhālika yuṣghī bi-samʿihi li-yastamiʿa ʾilā mā yakrahu Allāhu ʿazza wa-jalla, thumma yadhkuru Allāha ʿazza wa-jalla, fa-yaṣrifu samʿahu ʿan dhālika, wa-yatruku mā ʾaḥabbat nafsuhu khawfan mina Allāhi ʿazza wa-jalla, min qabli ʾan yastatimmahu;

“then remembers that God, mighty and majestic, sees him and that God will question him about it, or fears that He will become angry with him. He turns his gaze away before completing the looking he intended and wanted. Likewise, he listens intently to hear what God, mighty and majestic, dislikes, then remembers God, mighty and majestic, turns his hearing away, and abandons what his self loved before completing it, out of fear of God, mighty and majestic.

وَكَذٰلِكَ يَبْتَدِئُ بِالْقَوْلِ وَاللِّسَانِ ، ثُمَّ يَذْكُرُ اللّٰهَ عَزَّ وَجَلَّ ، فَيَقْطَعُ كَلَامَهُ وَلَا يُتِمُّ مَا أَرَادَ مِنْهُ ؛ وَكَذٰلِكَ يَمُدُّ الْيَدَ ، ثُمَّ يَذْكُرُ اللّٰهَ عَزَّ وَجَلَّ ، فَيَكُفُّهَا عَمَّا كَرِهَ اللّٰهُ عَزَّ وَجَلَّ ، قَبْلَ أَنْ يَسْتَتِمَّ مَا أَرَادَ ، وَكَذٰلِكَ يَخْطُو بِالْقَدَمِ ثُمَّ يَذْكُرُ اللّٰهَ عَزَّ وَجَلَّ ، فَيَقِفُ وَيَتْرُكُ الْمَشْيَ إِلَى مَا كَرِهَ اللّٰهُ عَزَّ وَجَلَّ ،

Wa-ka-dhālika yabtadiʾu bi-al-qawli wa-al-lisāni, thumma yadhkuru Allāha ʿazza wa-jalla, fa-yaqṭaʿu kalāmahu wa-lā yutimmu mā ʾarāda minhu; wa-ka-dhālika yamuddu al-yada, thumma yadhkuru Allāha ʿazza wa-jalla, fa-yakuffuhā ʿammā kariha Allāhu ʿazza wa-jalla, qabla ʾan yastatimma mā ʾarāda, wa-ka-dhālika yakhṭū bi-al-qadami thumma yadhkuru Allāha ʿazza wa-jalla, fa-yaqifu wa-yatruku al-mashya ʾilā mā kariha Allāhu ʿazza wa-jalla,

“Likewise, he begins in speech and with his tongue, then remembers God, mighty and majestic, breaks off his words, and does not finish what he intended to say. Likewise, he reaches out his hand, then remembers God, mighty and majestic, and restrains it from what God, mighty and majestic, dislikes before completing what he intended. Likewise, he takes a step with his foot, then remembers God, mighty and majestic, stops, and abandons walking toward what God, mighty and majestic, dislikes,

قَبْلَ أَنْ يَنَالَ تَمَامَ مَا أَرَادَ مِنْ ذٰلِكَ ، لِعِلْمِهِ بِعِلْمِ اللّٰهِ عَزَّ وَجَلَّ ، وَنَظَرِهِ إِلَيْهِ ، فَإِنَّ ذٰلِكَ عَلَيْهِ مُحْصًى ؛ لِأَنَّهُ قَدْ سَمِعَهُ يَقُولُ سُبْحَانَهُ وَتَعَالَى : وَمَا تَكُونُ فِي شَأْنٍ وَمَا تَتْلُو مِنْهُ مِنْ قُرْآنٍ وَلَا تَعْمَلُونَ مِنْ عَمَلٍ إِلَّا كُنَّا عَلَيْكُمْ شُهُودًا .

Qabla ʾan yanāla tamāma mā ʾarāda min dhālika, li-ʿilmihi bi-ʿilmi Allāhi ʿazza wa-jalla, wa-naẓarihi ʾilayhi, fa-ʾinna dhālika ʿalayhi muḥṣan; li-ʾannahu qad samiʿahu yaqūlu subḥānahu wa-taʿālā: Wa-mā takūnu fī shaʾnin wa-mā tatlū minhu min qurʾānin wa-lā taʿmalūna min ʿamalin ʾillā kunnā ʿalaykum shuhūdan.

“before accomplishing all he intended, because he knows that God, mighty and majestic, knows and watches him, and that it is recorded against him. He has heard Him say, glorified and exalted: ‘Whatever affair you are engaged in, whatever of the Qur'an you recite, and whatever deed you all perform, We are witnesses over you.’

يُحَذِّرُهُمْ اطِّلَاعَهُ ، وَيَبْعَثُهُمْ عَلَى الْحَيَاءِ مِنْهُ وَالْهَيْبَةِ ، وَالْإِجْلَالِ لَهُ وَالرَّهْبَةِ مِنْهُ ، ثُمَّ قَالَ تَعَالَى : إِذْ تُفِيضُونَ فِيهِ .

Yuḥadhdhiruhum iṭṭilāʿahu, wa-yabʿathuhum ʿalā al-ḥayāʾi minhu wa-al-haybati, wa-al-ʾijlāli lahu wa-al-rahbati minhu, thumma qāla taʿālā: ʾIdh tufīḍūna fīhi.

“He warns them that He sees them, and moves them to feel shame before Him, awe, reverence for Him, and fear of Him. Then He, exalted, said: ‘As you enter into it.’

رُوِىَ عَنِ الْحَسَنِ أَنَّهُ قَالَ فِي تَفْسِيرِ ذٰلِكَ : حِينَ تَبْدَأُ فِي الْعَمَلِ يَرَاكَ اللّٰهُ عَزَّ وَجَلَّ . فَأَخْبَرَنَا أَنَّهُ يَعْلَمُ مَا نَعْمَلُ ، وَيَرَانَا حِينَ نَبْتَدِئُ فِيهِ وَقَبْلَ ذٰلِكَ ، وَلٰكِنْ أَرَادَ أَنْ يَسْتَحِيَ مِنْهُ لِعِلْمِهِ بِذٰلِكَ ، فَلَا يُفِيضُ فِيمَا كَرِهَ ، فَإِنْ أَفَاضَ فِيهِ ثُمَّ ذَكَرَ اطِّلَاعَهُ تَرَكَ مَا هُوَ فِيهِ قَبْلَ أَنْ يَسْتَتِمَّ خَوْفًا مِنْهُ وَحَيَاءً وَإِجْلَالًا لَهُ عَزَّ وَجَلَّ ،

Ruwiya ʿani al-Ḥasani ʾannahu qāla fī tafsīri dhālika: Ḥīna tabdaʾu fī al-ʿamali yarāka Allāhu ʿazza wa-jalla. Fa-ʾakhbaranā ʾannahu yaʿlamu mā naʿmalu, wa-yarānā ḥīna nabtadiʾu fīhi wa-qabla dhālika, wa-lākin ʾarāda ʾan yastaḥiya minhu li-ʿilmihi bi-dhālika, fa-lā yufīḍu fīmā kariha, fa-ʾin ʾafāḍa fīhi thumma dhakara iṭṭilāʿahu taraka mā huwa fīhi qabla ʾan yastatimma khawfan minhu wa-ḥayāʾan wa-ʾijlālan lahu ʿazza wa-jalla,

“It is related that al-Ḥasan explained this: ‘When you begin an action, God, mighty and majestic, sees you.’ He has told us that He knows what we do and sees us when we begin it and before that. But He intended that one feel shame before Him because of His knowledge of it, and therefore not enter into what He dislikes. If a person does enter into it and then remembers that He sees him, he abandons what he is doing before finishing, out of fear, shame, and reverence for Him, mighty and majestic.

Source page 168

لَيْسَ كَمِثْلِهِ شَيْءٌ ، وَلَا نَظِيرَ لَهُ وَلَا شَبِيهَ .

Laysa ka-mithlihi shayʾun, wa-lā naẓīra lahu wa-lā shabīha.

“Nothing is like Him; He has no equal and no likeness.

وَأَهْلُ الْمَنْزِلَةِ السَّادِسَةِ : الَّذِينَ أَغْفَلُوا مُرَاقَبَةَ اللّٰهِ عَزَّ وَجَلَّ وَتَقْوَاهُ ، حَتَّى اسْتَتَمُّوا مَا كَرِهَ اللّٰهُ عَزَّ وَجَلَّ ، مِنَ الْعَمَلِ وَفَرَغُوا مِنْهُ ؛ ثُمَّ فَزِعُوا وَنَدِمُوا ، فَتَابُوا إِلَى اللّٰهِ عَزَّ وَجَلَّ ، وَأَقْلَعُوا وَلَمْ يُصِرُّوا عَلَى شَيْءٍ مِمَّا كَرِهَ اللّٰهُ بَعْدَ مَا تَيَقَّظُوا ، فَعَلِمُوا أَنَّهُمْ أَسْخَطُوا اللّٰهَ عَزَّ وَجَلَّ ، بِمَا قَدْ فَعَلُوا وَتَعَرَّضُوا .

Wa-ʾahlu al-manzilati al-sādisati: Al-ladhīna ʾaghfalū murāqabata Allāhi ʿazza wa-jalla wa-taqwāhu, ḥattā istatammū mā kariha Allāhu ʿazza wa-jalla, mina al-ʿamali wa-faraghū minhu; thumma faziʿū wa-nadimū, fa-tābū ʾilā Allāhi ʿazza wa-jalla, wa-ʾaqlaʿū wa-lam yuṣirrū ʿalā shayʾin mimmā kariha Allāhu baʿda mā tayaqqaẓū, fa-ʿalimū ʾannahum ʾaskhaṭū Allāha ʿazza wa-jalla, bi-mā qad faʿalū wa-taʿarraḍū.

“Those of the sixth rank are people who neglected watchfulness toward God, mighty and majestic, and reverent obedience to Him until they fully carried out and finished the act that God, mighty and majestic, dislikes. Then they became alarmed and remorseful, repented to God, mighty and majestic, abandoned it, and did not persist in anything God dislikes after they had awakened. They realized that they had angered God, mighty and majestic, through what they had done and exposed themselves to.

وَأَهْلُ الْمَنْزِلَةِ السَّابِعَةِ : الَّذِينَ أَغْفَلُوا رِعَايَةَ حُقُوقِ اللّٰهِ عَزَّ وَجَلَّ ، حَتَّى فَرَغُوا مِنَ الْأَعْمَالِ الَّتِي يَكْرَهُهَا اللّٰهُ عَزَّ وَجَلَّ ؛ ثُمَّ فَزِعُوا عِنْدَ بَعْضِهَا ، فَأَقْلَعُوا عَنْ بَعْضِهَا وَأَقَامُوا عَلَى بَعْضِهَا ، وَلَمْ تَسْخُ أَنْفُسُهُمْ بِالتَّوْبَةِ ، وَقَدْ يَفْزَعُونَ مِنَ الْعَمَلِ الْوَاحِدِ فَيَدَعُونَ بَعْضَهُ خَوْفًا مِنَ اللّٰهِ عَزَّ وَجَلَّ ، وَلَا تَطِيبُ أَنْفُسُهُمْ بِالتَّوْبَةِ مِنْ بَعْضِهِ ،

Wa-ʾahlu al-manzilati al-sābiʿati: Al-ladhīna ʾaghfalū riʿāyata ḥuqūqi Allāhi ʿazza wa-jalla, ḥattā faraghū mina al-ʾaʿmāli al-latī yakrahuhā Allāhu ʿazza wa-jalla; thumma faziʿū ʿinda baʿḍihā, fa-ʾaqlaʿū ʿan baʿḍihā wa-ʾaqāmū ʿalā baʿḍihā, wa-lam taskhu ʾanfusuhum bi-al-tawbati, wa-qad yafzaʿūna mina al-ʿamali al-wāḥidi fa-yadaʿūna baʿḍahu khawfan mina Allāhi ʿazza wa-jalla, wa-lā taṭību ʾanfusuhum bi-al-tawbati min baʿḍihi,

“Those of the seventh rank are people who neglected observance of what is due to God, mighty and majestic, until they had finished the deeds that God, mighty and majestic, dislikes. They then became alarmed at some of them, abandoned some, and continued in others, their selves unwilling to repent. They may become alarmed about a single activity and give up part of it out of fear of God, mighty and majestic, while their selves remain unwilling to repent of another part.

كَالرَّجُلِ يَأْتِي الْعَمَلَ مِنْ أَعْمَالِ السُّلْطَانِ مِنَ الْجِبَايَةِ وَالْكِتَابَةِ وَغَيْرِ ذٰلِكَ ، فَيَظْلِمُ فِيهِ ثُمَّ يَفْزَعُ وَيَنْوِي أَلَّا يَظْلِمَ أَحَدًا ، وَلَا تَطِيبُ نَفْسُهُ بِتَرْكِ دِيوَانِهِ وَلَا وِلَايَتِهِ ، أَوْ كَالرَّجُلِ يَشْرَبُ الْمُسْكِرَ مَعَ الْفُجُورِ ، أَوْ ضَرْبِ الْعِيدَانِ وَالْغِنَاءِ ، أَوْ يَشْرَبُ بِضَرْبِ الْعُودِ وَالْغِنَاءِ وَلَا فُجُورَ فِيهِ ، ثُمَّ يَفْزَعُ مِنْ ذٰلِكَ فَيَنْدَمُ عَلَى الضَّرْبِ بِالْعُودِ وَالْغِنَاءِ ،

Ka-al-rajuli yaʾtī al-ʿamala min ʾaʿmāli al-sulṭāni mina al-jibāyati wa-al-kitābati wa-ghayri dhālika, fa-yaẓlimu fīhi thumma yafzaʿu wa-yanwī ʾallā yaẓlima ʾaḥadan, wa-lā taṭību nafsuhu bi-tarki dīwānihi wa-lā wilāyatihi, ʾaw ka-al-rajuli yashrabu al-muskira maʿa al-fujūri, ʾaw ḍarbi al-ʿīdāni wa-al-ghināʾi, ʾaw yashrabu bi-ḍarbi al-ʿūdi wa-al-ghināʾi wa-lā fujūra fīhi, thumma yafzaʿu min dhālika fa-yandamu ʿalā al-ḍarbi bi-al-ʿūdi wa-al-ghināʾi,

“An example is a man who performs government work such as collecting revenues, clerical work, or the like, and commits injustice in it. He then becomes alarmed and intends not to wrong anyone, but cannot bring himself to leave his bureau or his office. Another is a man who drinks intoxicants along with sexual misconduct or the playing of lutes and singing; or who drinks to the lute and singing without sexual misconduct. He then becomes alarmed about it and regrets the lute-playing and singing,

وَلَا يَنْدَمُ عَلَى شُرْبِ الْمُسْكِرِ وَلَا يَصْبِرُ عَنْهُ ، وَلَا يَقْوَى عَلَى تَرْكِهِ ، وَلَعَلَّهُ يَتَأَوَّلُ فِي اسْتِحْلَالِهِ ، وَكَذٰلِكَ يَشْرَبُهُ فَيَتْرُكُ الصَّلَاةَ ، فَيَنْدَمُ عَلَى تَرْكِ الصَّلَاةِ ، وَيَنْوِي أَلَّا يَشْرَبَهُ إِلَّا فِي وَقْتٍ لَا تُدْرِكُهُ فِيهِ الصَّلَاةُ ؛ أَوْ يَشْرَبُ فَيَسْكَرُ مِنْهُ فَيَنْوِي أَنْ يَشْرَبَهُ وَلَا يُكْثِرَ مِنْهُ ، وَشُرْبُهُ عِنْدَهُ حَرَامٌ ، وَلٰكِنْ لَا يَقْوَى عَلَى أَنْ يَعْزِمَ عَلَى تَرْكِهِ كُلِّهِ ؛

Wa-lā yandamu ʿalā shurbi al-muskiri wa-lā yaṣbiru ʿanhu, wa-lā yaqwā ʿalā tarkihi, wa-laʿallahu yataʾawwalu fī istiḥlālihi, wa-ka-dhālika yashrabuhu fa-yatruku al-ṣalāta, fa-yandamu ʿalā tarki al-ṣalāti, wa-yanwī ʾallā yashrabahu ʾillā fī waqtin lā tudrikuhu fīhi al-ṣalātu; ʾaw yashrabu fa-yaskaru minhu fa-yanwī ʾan yashrabahu wa-lā yukthira minhu, wa-shurbuhu ʿindahu ḥarāmun, wa-lākin lā yaqwā ʿalā ʾan yaʿzima ʿalā tarkihi kullihi;

“but does not regret drinking intoxicants, cannot refrain from them, and lacks the strength to give them up. Perhaps he resorts to an interpretation that makes them lawful. Likewise, he drinks and misses prayer, then regrets missing prayer and intends to drink only at a time when prayer will not fall due while he is drinking. Or he drinks and becomes drunk, then intends to drink without drinking much, even though he considers drinking it forbidden. Yet he cannot summon the strength to resolve to give it up entirely.

وَكَذٰلِكَ يَغْضَبُ فَيَغْتَابُ مَنْ يَغْضَبُ عَلَيْهِ وَيَكْذِبُ عَلَيْهِ ، ثُمَّ يَنْدَمُ فَيَنْوِى أَلَّا يَكْذِبَ عَلَيْهِ ، وَيَسْتَعْظِمُ الْكَذِبَ وَلَا تَطِيبُ نَفْسُهُ بِأَنْ يُقْلِعَ عَمَّا يَعْلَمُ مِنْهُ مِنَ الذُّنُوبِ ، لِأَنَّهَا وَإِنْ كَانَتْ غِيبَةً ، فَقَدْ قَالَ حَقًّا وَلَمْ يَقُلْ كَذِبًا ، فَلَا تَطِيبُ نَفْسُهُ مِنَ التَّوْبَةِ مِنَ الْغِيبَةِ لَهُ ، وَيَعْزِمُ أَلَّا يَكْذِبَ عَلَيْهِ وَلَا عَلَى أَحَدٍ ،

Wa-ka-dhālika yaghḍabu fa-yaghtābu man yaghḍabu ʿalayhi wa-yakdhibu ʿalayhi, thumma yandamu fa-yanwī ʾallā yakdhiba ʿalayhi, wa-yastaʿẓimu al-kadhiba wa-lā taṭību nafsuhu bi-ʾan yuqliʿa ʿammā yaʿlamu minhu mina al-dhunūbi, li-ʾannahā wa-ʾin kānat ghībatan, fa-qad qāla ḥaqqan wa-lam yaqul kadhiban, fa-lā taṭību nafsuhu mina al-tawbati mina al-ghībati lahu, wa-yaʿzimu ʾallā yakdhiba ʿalayhi wa-lā ʿalā ʾaḥadin,

“Likewise, he becomes angry, backbites the person he is angry with, and tells lies about him. Then he feels remorse and intends not to lie about him. He considers lying grave, but cannot bring himself to stop mentioning the sins he knows the other person has committed, reasoning that although it is backbiting, he has spoken truth rather than falsehood. He cannot bring himself to repent of backbiting about him, while resolving not to lie about him or anyone else.

Source page 169

وَكَذٰلِكَ يَغْتَابُهُ وَيَقْذِفُهُ ثُمَّ يَنْدَمُ عَلَى الْقَذْفِ أَوْ ذِكْرِ وَالِدَيْهِ وَلَا يَنْدَمُ عَلَى الْغِيبَةِ ؛ وَكَذٰلِكَ يُصَارِمُهُ وَيَقَعُ فِيهِ ، فَيَتُوبُ عَنْ أَنْ يَذْكُرَهُ بِسُوءٍ ، وَلَا يَقْوَى عَلَى أَنْ يَتْرُكَ مُصَارَمَتَهُ حِقْدًا ، وَأَنِفَ أَنْ يَبْدَأَهُ بِالصُّلْحِ وَالْكَلَامِ وَالسَّلَامِ ، وَكَذٰلِكَ يَعْمَلُ مِنَ التِّجَارَةِ بِمَا لَا يَحِلُّ لَهُ ، كَالرِّبَا وَالْكَذِبِ وَالْمُرَابَحَةِ ، أَوْ فِي مَدْحِ سِلْعَتِهِ ، أَوْ ذَمِّ سِلْعَةِ غَيْرِهِ ،

Wa-ka-dhālika yaghtābuhu wa-yaqdhifuhu thumma yandamu ʿalā al-qadhfi ʾaw dhikri wālidayhi wa-lā yandamu ʿalā al-ghībati; wa-ka-dhālika yuṣārimuhu wa-yaqaʿu fīhi, fa-yatūbu ʿan ʾan yadhkurahu bi-sūʾin, wa-lā yaqwā ʿalā ʾan yatruka muṣāramatahu ḥiqdan, wa-ʾanifa ʾan yabdaʾahu bi-al-ṣulḥi wa-al-kalāmi wa-al-salāmi, wa-ka-dhālika yaʿmalu mina al-tijārati bi-mā lā yaḥillu lahu, ka-al-ribā wa-al-kadhibi wa-al-murābaḥati, ʾaw fī madḥi silʿatihi, ʾaw dhammi silʿati ghayrihi,

“Likewise, he backbites and slanders him, then regrets the slander or the mention of his parents, but not the backbiting. Likewise, he cuts him off and speaks against him, then repents of speaking ill of him, but cannot bring himself to end the estrangement because of resentment, and scorns being the first to make peace, speak, or offer greetings. Likewise, he engages in trading practices that are unlawful for him, such as usury, lying, and profit-markup selling, or in praising his own goods or disparaging someone else's,

فَيَتُوبُ مِنَ الرِّبَا وَالْكَذِبِ وَلَا يَتُوبُ مِنَ الْمَدْحِ وَالذَّمِّ ، فَقَدْ رَاقَبَ اللّٰهَ عَزَّ وَجَلَّ ، وَرَعَى حُقُوقَهُ فِي التَّوْبَةِ فِي بَعْضِ مَا يَكْرَهُ اللّٰهُ عَزَّ وَجَلَّ ، وَضَيَّعَ الرِّعَايَةَ فِي بَعْضِ مَا كَرِهَ اللّٰهُ عَزَّ وَجَلَّ ، حَتَّى أَقَامَ عَلَيْهِ وَلَمْ يُقْلِعْ عَنْهُ .

Fa-yatūbu mina al-ribā wa-al-kadhibi wa-lā yatūbu mina al-madḥi wa-al-dhammi, fa-qad rāqaba Allāha ʿazza wa-jalla, wa-raʿā ḥuqūqahu fī al-tawbati fī baʿḍi mā yakrahu Allāhu ʿazza wa-jalla, wa-ḍayyaʿa al-riʿāyata fī baʿḍi mā kariha Allāhu ʿazza wa-jalla, ḥattā ʾaqāma ʿalayhi wa-lam yuqliʿ ʿanhu.

“then repents of usury and lying but not of the praise and disparagement. He has been watchful toward God, mighty and majestic, and has observed what is due to Him by repenting of some of what God, mighty and majestic, dislikes. But he has neglected observance regarding other things God, mighty and majestic, dislikes, continuing in them without giving them up.”

Source page 170

بَابُ بَيَانِ مَنَازِلِ الْمُصِرِّينَ الْمُقِيمِينَ عَلَى الذُّنُوبِ وَذِكْرِ مَا يَبْعَثُهُمْ عَلَى التَّوْبَةِ ، وَقَطْعِ التَّسْوِيفِ

Bābu bayāni manāzili al-muṣirrīna al-muqīmīna ʿalā al-dhunūbi wa-dhikri mā yabʿathuhum ʿalā al-tawbati, wa-qaṭʿi al-taswīfi

Chapter Explaining the Ranks of Those Who Persist in Sins, What Moves Them to Repent, and How to End Procrastination

قُلْتُ : فَمَا مَنْزِلَةُ مَنْ لَمْ تَطِبْ نَفْسُهُ أَنْ يُقْلِعَ عَنْهُ وَلَا يَتُوبُ ، وَغَلَبَتْهُ نَفْسُهُ ؟

Qultu: Fa-mā manzilatu man lam taṭib nafsuhu ʾan yuqliʿa ʿanhu wa-lā yatūbu, wa-ghalabat-hu nafsuhu?

I said, “What is the rank of someone who cannot bring himself to abandon it and does not repent, his self having overcome him?”

قَالَ : أُولٰئِكَ فِي ثَلَاثِ مَنَازِلَ :

Qāla: ʾUlāʾika fī thalāthi manāzila:

He said, “Such people occupy three ranks:

فَأَهْلُ الْمَنْزِلَةِ الْأُولَى : مُقِيمُونَ عَلَى الذُّنُوبِ ، طَالِبُونَ لِلتَّوْبَةِ عَلَى غَيْرِ حَقَائِقِهَا وَلَا اسْتِتْمَامِ طَلَبِهَا ، يَبْكُونَ وَيَتَضَرَّعُونَ ، وَيَتَفَكَّرُونَ فِي الْوَعِيدِ وَالْعَذَابِ ، رَجَاءَ أَنْ تَسْخُوَ نُفُوسُهُمْ بِالتَّوْبَةِ ، وَيَأْتُونَ مَوَاضِعَ الذِّكْرِ ، فَيَتَفَكَّرُونَ فِيمَا يَسْمَعُونَ أَوْ لَا يَأْتُونَ مَوَاضِعَ الذِّكْرِ ، وَلٰكِنْ يَتَفَكَّرُونَ فَيَبْكُونَ وَيَتَضَرَّعُونَ ، فَيَمَلُّونَ وَلَا يُدْمِنُونَ عَلَى التَّخْوِيفِ لِأَنْفُسِهِمْ ، إِلَى وَقْتِ هَيَجَانِ الْخَوْفِ الْمُنَغِّصِ لَهُمْ لَذَّاتِ ذُنُوبِهِمْ ،

Fa-ʾahlu al-manzilati al-ʾūlā: Muqīmūna ʿalā al-dhunūbi, ṭālibūna li-al-tawbati ʿalā ghayri ḥaqāʾiqihā wa-lā istitmāmi ṭalabihā, yabkūna wa-yataḍarraʿūna, wa-yatafakkarūna fī al-waʿīdi wa-al-ʿadhābi, rajāʾa ʾan taskhuwa nufūsuhum bi-al-tawbati, wa-yaʾtūna mawāḍiʿa al-dhikri, fa-yatafakkarūna fīmā yasmaʿūna ʾaw lā yaʾtūna mawāḍiʿa al-dhikri, wa-lākin yatafakkarūna fa-yabkūna wa-yataḍarraʿūna, fa-yamallūna wa-lā yudminūna ʿalā al-takhwīfi li-ʾanfusihim, ʾilā waqti hayajāni al-khawfi al-munaghghiṣi lahum ladhdhāti dhunūbihim,

“Those of the first rank continue in sins and seek repentance without realizing its true requirements or completing their pursuit of it. They weep, plead, and reflect on the threat and punishment, hoping that their selves will become willing to repent. They attend places of remembrance and reflect on what they hear, or do not attend such places but reflect, weep, and plead. Then they grow weary and fail to keep making themselves afraid until fear surges up enough to spoil the pleasures of their sins.

فَلَا يُدْمِنُونَ عَلَى ذِكْرٍ إِدْمَانًا يَبْلُغُونَ بِهِ مِنَ الْخَوْفِ مَا يَبْعَثُهُمْ عَلَى التَّوْبَةِ ، وَتَسْخُو أَنْفُسُهُمْ بِتَرْكِ الْمَعْصِيَةِ ؛ لِأَنَّ النَّفْسَ وَالْعَدُوَّ إِذَا أَدْمَنَ الْعَبْدُ فِي طَلَبِ الْخَوْفِ ، دَعَوَاهُ إِلَى الْمَلَالِ وَالسَّآمَةِ وَالْإِعْرَاضِ عَنِ الْفِكْرَةِ ، فَتَسْتَثْقِلُ النَّفْسُ ذٰلِكَ ، لِمَا غَمَّهَا مِنَ الْخَوْفِ ، وَلِمَا تَخَافُ مِنْ تَنْغِيصِ لَذَّتِهَا عَلَيْهَا ؛

Fa-lā yudminūna ʿalā dhikrin ʾidmānan yablughūna bihi mina al-khawfi mā yabʿathuhum ʿalā al-tawbati, wa-taskhū ʾanfusuhum bi-tarki al-maʿṣiyati; li-ʾanna al-nafsa wa-al-ʿaduwwa ʾidhā ʾadmana al-ʿabdu fī ṭalabi al-khawfi, daʿawāhu ʾilā al-malāli wa-al-saʾāmati wa-al-ʾiʿrāḍi ʿani al-fikrati, fa-tastathqilu al-nafsu dhālika, li-mā ghammahā mina al-khawfi, wa-li-mā takhāfu min tanghīṣi ladhdhatihā ʿalayhā;

“They do not persevere in remembrance long enough to attain a fear that moves them to repent and makes their selves willing to abandon disobedience. When the servant perseveres in seeking fear, the self and the enemy invite him to boredom, weariness, and turning away from reflection. The self finds it burdensome because of the distress fear causes it and because it fears having its pleasure spoiled.

فَإِنْ كَانَ عَبْدًا عَاقِلًا عَازِمًا لَمْ يَمَلَّ وَأَدْمَنَ الْفِكْرَ حَتَّى يَقْوَى مِنْهُ الْخَوْفُ وَيَتْرُكَ مَا كَرِهَ اللّٰهُ عَزَّ وَجَلَّ ؛ وَيَقْطَعَ التَّسْوِيفَ لِلتَّوْبَةِ .

Fa-ʾin kāna ʿabdan ʿāqilan ʿāziman lam yamalla wa-ʾadmana al-fikra ḥattā yaqwā minhu al-khawfu wa-yatruka mā kariha Allāhu ʿazza wa-jalla; wa-yaqṭaʿa al-taswīfa li-al-tawbati.

“If he is an intelligent and resolute servant, he does not grow weary but continues reflecting until fear within him becomes strong, he abandons what God, mighty and majestic, dislikes, and he stops putting off repentance.

وَأَهْلُ الْمَنْزِلَةِ الثَّانِيَةِ : لَيْسُوا بِأَصْحَابِ فِكْرَةٍ لِطَلَبِ الْخَوْفِ ، وَلَا تَسْخُو نُفُوسُهُمْ بِذٰلِكَ ، إِلَّا أَنَّهُمْ يَكْرَهُونَ مَا هُمْ فِيهِ وَيَغْتَمُّونَ لِذٰلِكَ ، وَيَسْأَلُونَ اللّٰهَ عَزَّ وَجَلَّ النُّقْلَةَ ، وَلَا يَنْوُونَ الْمَقَامَ عَلَى الذُّنُوبِ حَتَّى يَمُوتُوا ، وَلٰكِنْ يُسَوِّفُونَ التَّوْبَةَ وَيَضْرِبُونَ لَهَا الْآجَالَ ، كَرَجُلٍ يَقُولُ : حَتَّى أَتَّخِذَ مَعَاشًا يُقِيمُنِي وَيَكْفِينِي مِنْ غَلَّةٍ ، أَوْ مَالًا لِلتِّجَارَةِ ،

Wa-ʾahlu al-manzilati al-thāniyati: Laysū bi-ʾaṣḥābi fikratin li-ṭalabi al-khawfi, wa-lā taskhū nufūsuhum bi-dhālika, ʾillā ʾannahum yakrahūna mā hum fīhi wa-yaghtammūna li-dhālika, wa-yasʾalūna Allāha ʿazza wa-jalla al-nuqlata, wa-lā yanwūna al-maqāma ʿalā al-dhunūbi ḥattā yamūtū, wa-lākin yusawwifūna al-tawbata wa-yaḍribūna lahā al-ʾājāla, ka-rajulin yaqūlu: Ḥattā ʾattakhidha maʿāshan yuqīmunī wa-yakfīnī min ghallatin, ʾaw mālan li-al-tijārati,

“Those of the second rank do not practice reflection in pursuit of fear, and their selves are not willing to do so. Yet they dislike their condition, grieve over it, and ask God, mighty and majestic, to change it. They do not intend to remain in their sins until death, but postpone repentance and set deadlines for it. One man says, ‘Until I secure a livelihood whose yield will support me and provide enough, or capital for trade.’

Source page 171

أَوْ كَرَجُلٍ يَقُولُ : حَتَّى يَمُوتَ عِيَالِي لَعَلَّهُمْ إِنْ يَمُوتُوا فَأَتْرُكَ مَا أَنَا فِيهِ لِأَنِّي لَا أَقْوَى عَلَى التَّوْبَةِ مِنَ الْعِيَالِ أَوْ حَتَّى يَمُوتَ وَالِدِي ، أَوْ حَتَّى أَخْرُجَ مِنْ هٰذِهِ الْبَلْدَةِ ، لِأَنِّي لَا أَسْلَمُ فِيهَا وَلَا أَقْوَى عَلَى تَرْكِ مُخَالَطَةِ النَّاسِ ، وَلَا تَرْكِ الِاكْتِسَابِ فِيمَا لَا يَحِلُّ ؛ فَهٰذِهِ الْفِرْقَةُ تُقِيمُ عَلَى الْمَعَاصِي وَتُسَوِّفُ التَّوْبَةَ ،

ʾAw ka-rajulin yaqūlu: Ḥattā yamūta ʿiyālī laʿallahum ʾin yamūtū fa-ʾatruka mā ʾanā fīhi li-ʾannī lā ʾaqwā ʿalā al-tawbati mina al-ʿiyāli ʾaw ḥattā yamūta wālidī, ʾaw ḥattā ʾakhruja min hādhihi al-baldati, li-ʾannī lā ʾaslamu fīhā wa-lā ʾaqwā ʿalā tarki mukhālaṭati al-nāsi, wa-lā tarki al-iktisābi fīmā lā yaḥillu; fa-hādhihi al-firqatu tuqīmu ʿalā al-maʿāṣī wa-tusawwifu al-tawbata,

“Another says, ‘Until my dependents die; perhaps if they die, I can abandon my present way, because I cannot manage repentance on account of my dependents. Or until my father dies, or until I leave this town, because I cannot remain untainted here, nor can I give up mixing with people or earning through what is unlawful.’ This group continues in acts of disobedience and postpones repentance,

وَلَا تَوَجَّهُ لِطَلَبِ الْخَوْفِ وَلَا تَقْوَى عَلَيْهِ .

Wa-lā tawajjahu li-ṭalabi al-khawfi wa-lā taqwā ʿalayhi.

“and does not turn toward seeking fear or have the strength to do so.

وَأَهْلُ الْمَنْزِلَةِ الثَّالِثَةِ : أَهْلُ الْعَمَى وَالْجَهْلِ وَالشُّرُودِ عَلَى اللّٰهِ عَزَّ وَجَلَّ ، مُقِيمُونَ عَلَى الذُّنُوبِ ، مُغْتَبِطُونَ بِمَا هُمْ فِيهِ مِنْ لَذَّاتِهِمْ ، لَا يُحَدِّثُونَ أَنْفُسَهُمْ بِالتَّوْبَةِ وَلَا يُسَوِّفُونَهَا ، فَمِنْهُمْ شَبِيهٌ بِالْيَائِسِ أَنْ يَتُوبَ ، لِمَا هُوَ فِيهِ مِنْ غَلَبَةِ الْمَعَاصِي وَمِنْ سُوءِ الْغِذَاءِ ؛ وَلَعَلَّ كُلَّ مَا هُوَ فِيهِ خَبِيثٌ حَرَامٌ ،

Wa-ʾahlu al-manzilati al-thālithati: ʾAhlu al-ʿamā wa-al-jahli wa-al-shurūdi ʿalā Allāhi ʿazza wa-jalla, muqīmūna ʿalā al-dhunūbi, mughtabiṭūna bi-mā hum fīhi min ladhdhātihim, lā yuḥaddithūna ʾanfusahum bi-al-tawbati wa-lā yusawwifūnahā, fa-minhum shabīhun bi-al-yāʾisi ʾan yatūba, li-mā huwa fīhi min ghalabati al-maʿāṣī wa-min sūʾi al-ghidhāʾi; wa-laʿalla kulla mā huwa fīhi khabīthun ḥarāmun,

“Those of the third rank are people of blindness, ignorance, and flight from God, mighty and majestic. They continue in sins, pleased with the pleasures they enjoy. They neither contemplate repentance nor even postpone it. Some are like those who have despaired of repenting, because disobedience has such a hold on them and their sustenance is corrupt; perhaps everything they live on is tainted and forbidden.

أَوْ لِمَا جَنَى مِنَ الْجِنَايَاتِ الَّتِي لَا يَقْوَى عَلَى الْخُرُوجِ مِنْهَا ، كَغَصْبِ الْأَمْوَالِ وَمَا أَشْبَهَ ذٰلِكَ ، وَمِنْهُمْ مَنْ يُخَيَّلُ إِلَيْهِ أَنَّ ذَنْبَهُ لَيْسَ بِعَظِيمٍ ، وَأَنَّهُ أَمْرٌ هَيِّنٌ لِأَنَّهُ خَيْرٌ - فِيمَا يَرَى - مِمَّنْ هُوَ أَعْظَمُ ذَنْبًا مِنْهُ ، فَلَا يُحَدِّثُونَ أَنْفُسَهُمْ بِالتَّوْبَةِ ، وَلَا يَضْرِبُونَ لَهَا أَجَلًا بِالتَّسْوِيفِ ؛ فَهٰؤُلَاءِ شِرَارُ الْمُسْلِمِينَ وَفُسَّاقُ الْمُوَحِّدِينَ .

ʾAw li-mā janā mina al-jināyāti al-latī lā yaqwā ʿalā al-khurūji minhā, ka-ghaṣbi al-ʾamwāli wa-mā ʾashbaha dhālika, wa-minhum man yukhayyalu ʾilayhi ʾanna dhanbahu laysa bi-ʿaẓīmin, wa-ʾannahu ʾamrun hayyinun li-ʾannahu khayrun, fīmā yarā, mimman huwa ʾaʿẓamu dhanban minhu, fa-lā yuḥaddithūna ʾanfusahum bi-al-tawbati, wa-lā yaḍribūna lahā ʾajalan bi-al-taswīfi; fa-hāʾulāʾi shirāru al-muslimīna wa-fussāqu al-muwaḥḥidīna.

“Or it is because of offenses he has committed from which he cannot extricate himself, such as seizing people's property and the like. Others imagine that their sin is not grave and is a minor matter because, as they see it, they are better than people with graver sins. They do not contemplate repentance or set a deferred time for it. These are the worst of the Muslims and the disobedient among those who affirm God's oneness.”

مَا تَقْطَعُ بِهِ التَّسْوِيفَ لِلتَّوْبَةِ :

Mā taqṭaʿu bihi al-taswīfa li-al-tawbati:

How You End the Postponement of Repentance

قُلْتُ : فَأَهْلُ الْمَنْزِلَتَيْنِ الْأَوَّلَيْنِ قَبْلَ هٰؤُلَاءِ ، الَّذِينَ يُقِيمُونَ عَلَى بَعْضٍ وَيُقْلِعُونَ عَنْ بَعْضٍ ، وَالَّذِينَ يُقِيمُونَ عَلَى الْكُلِّ ، وَكِلَاهُمَا يُحِبُّ التَّوْبَةَ وَيُسَوِّفُهَا ، فَهُمَا أَقْرَبُ إِلَى التَّوْبَةِ ، وَمُطَالَبَتُهَا عَلَيْهِمْ أَيْسَرُ مِنْ هٰذِهِ الْفِرْقَةِ الثَّالِثَةِ ، فَبِمَ يَقْطَعَانِ جَمِيعَ التَّسْوِيفِ ؟

Qultu: Fa-ʾahlu al-manzilatayni al-ʾawwalayni qabla hāʾulāʾi, al-ladhīna yuqīmūna ʿalā baʿḍin wa-yuqliʿūna ʿan baʿḍin, wa-al-ladhīna yuqīmūna ʿalā al-kulli, wa-kilāhumā yuḥibbu al-tawbata wa-yusawwifuhā, fa-humā ʾaqrabu ʾilā al-tawbati, wa-muṭālabatuhā ʿalayhim ʾaysaru min hādhihi al-firqati al-thālithati, fa-bi-ma yaqṭaʿāni jamīʿa al-taswīfi?

I said, “Those of the first two ranks before these, who persist in some sins and abandon others, or persist in all of them, both love repentance while putting it off. They are nearer to repentance, and seeking it is easier for them than for this third group. How can both end all procrastination?”

قَالَ : الَّذِي يَقْطَعَانِ بِإِذْنِ اللّٰهِ التَّسْوِيفَ بِهِ خَلَّتَانِ :

Qāla: Al-ladhī yaqṭaʿāni bi-ʾidhni Allāhi al-taswīfa bihi khallatāni:

He said, “Two things enable them, by God's permission, to end procrastination:

إِحْدَاهُمَا : خَوْفُ الْمُعَاجَلَةِ بِالْمَوْتِ أَنْ يَكُونَ أَجَلُ اللّٰهِ عَزَّ وَجَلَّ فِي رُوحِهِ قَبْلَ الْأَجَلِ الَّذِي أَجَّلَ هُوَ لِتَوْبَتِهِ ، فَيَمُوتَ بِحَسْرَتِهِ لَمْ يَبْلُغْ أَمَلَهُ ، وَلَمْ يَتُبْ مِنْ ذَنْبِهِ ، فَلَا إِلَى اللّٰهِ عَزَّ وَجَلَّ تَابَ ، وَلَا بَلَغَ مِنْ لَذَّتِهِ مَا أَرَادَ ، فَمَاتَ بِغُصَّةِ الدُّنْيَا وَالْآخِرَةِ .

ʾIḥdāhumā: Khawfu al-muʿājalati bi-al-mawti ʾan yakūna ʾajalu Allāhi ʿazza wa-jalla fī rūḥihi qabla al-ʾajali al-ladhī ʾajjala huwa li-tawbatihi, fa-yamūta bi-ḥasratihi lam yablugh ʾamalahu, wa-lam yatub min dhanbihi, fa-lā ʾilā Allāhi ʿazza wa-jalla tāba, wa-lā balagha min ladhdhatihi mā ʾarāda, fa-māta bi-ghuṣṣati al-dunyā wa-al-ʾākhirati.

“The first is fear of being overtaken by death: that the time God, mighty and majestic, has appointed for his soul may come before the time he has appointed for his repentance. He would then die in regret, without attaining what he hoped for or repenting of his sin. He would neither have repented to God, mighty and majestic, nor obtained as much pleasure as he wanted, dying with the anguish of both this world and the hereafter.

Source page 172

وَالْخَلَّةُ الثَّانِيَةُ : خَوْفُ أَنْ يَضْرِبَ اللّٰهُ عَزَّ وَجَلَّ قَلْبَهُ بِعُقُوبَةٍ مَانِعَةٍ لَهُ مِنَ التَّوْبَةِ ، مِنَ الْقَسْوَةِ وَالرَّيْنِ أَوِ الطَّبْعِ أَوِ الْمَرَضِ أَوِ الْإِقْفَالِ ، وَيَكُونُ أَجَلُهُ مَعَ ذٰلِكَ مُؤَخَّرًا ، فَيَطُولُ عُمُرُهُ بِالسَّكْرَةِ وَالْحَيْرَةِ ، فَيَكُونُ إِنَّمَا يُمْلَى لَهُ لِيَزْدَادَ إِثْمًا ، فَإِذَا خَافَ ذٰلِكَ بَادَرَ بِالتَّوْبَةِ خَوْفًا أَنْ يُبَادَرَ بِالْمَوْتِ ، فَيَمُوتَ مُصِرًّا عَلَى مَا كَرِهَ اللّٰهُ عَزَّ وَجَلَّ ،

Wa-al-khallatu al-thāniyatu: Khawfu ʾan yaḍriba Allāhu ʿazza wa-jalla qalbahu bi-ʿuqūbatin māniʿatin lahu mina al-tawbati, mina al-qaswati wa-al-rayni ʾawi al-ṭabʿi ʾawi al-maraḍi ʾawi al-ʾiqfāli, wa-yakūnu ʾajaluhu maʿa dhālika muʾakhkharan, fa-yaṭūlu ʿumuruhu bi-al-sakrati wa-al-ḥayrati, fa-yakūnu ʾinnamā yumlā lahu li-yazdāda ʾithman, fa-ʾidhā khāfa dhālika bādara bi-al-tawbati khawfan ʾan yubādara bi-al-mawti, fa-yamūta muṣirran ʿalā mā kariha Allāhu ʿazza wa-jalla,

“The second is fear that God, mighty and majestic, may strike his heart with a punishment that prevents repentance: hardness, a covering of rust, sealing, sickness, or being locked shut. His appointed end may nevertheless be delayed, so that his life goes on in intoxication and bewilderment, and he is given respite only to increase in sin. When he fears this, he hastens to repent, afraid that death may overtake him and he may die persisting in what God, mighty and majestic, dislikes.

وَيُبَادِرُ بِالتَّوْبَةِ خَوْفًا أَنْ تَحِلَّ عُقُوبَةُ اللّٰهِ عَزَّ وَجَلَّ بِقَلْبِهِ ، فَيَبْقَى فِي الدُّنْيَا حَيْرَانَ يَزْدَادُ إِثْمًا .

Wa-yubādiru bi-al-tawbati khawfan ʾan taḥilla ʿuqūbatu Allāhi ʿazza wa-jalla bi-qalbihi, fa-yabqā fī al-dunyā ḥayrāna yazdādu ʾithman.

“He hastens to repent for fear that the punishment of God, mighty and majestic, may descend upon his heart, leaving him bewildered in this world and increasing in sin.

فَإِذَا لَمْ يَأْمَنْ مِنْ مُعَالَجَةِ بَغْتَةِ الْمَوْتِ ، أَوْ مُعَالَجَةِ الْعُقُوبَةِ بِالْقَسْوَةِ ، خَشِيَ أَنْ يُؤَخِّرَهَا سَاعَةً فَيَقَعَ بِإِحْدَى هَاتَيْنِ الْخَلَّتَيْنِ ، فَالْخَوْفُ لَهُمَا قَاطِعٌ لِلتَّسْوِيفِ ؛ لِأَنَّهُ إِذَا قَوِىَ الْخَوْفُ مِنَ الْمُعَاجَلَةِ ضَعُفَ التَّسْوِيفُ ، وَإِنَّمَا يَقْوَى التَّسْوِيفُ إِذَا ضَعُفَ الْخَوْفُ ، وَضَعُفَ التَّسْوِيفُ إِذَا قَوِىَ الْخَوْفُ ، وَالتَّسْوِيفُ قَاطِعٌ عَنِ الْعَمَلِ .

Fa-ʾidhā lam yaʾman min muʿālajati baghtati al-mawti, ʾaw muʿālajati al-ʿuqūbati bi-al-qaswati, khashiya ʾan yuʾakhkhirahā sāʿatan fa-yaqaʿa bi-ʾiḥdā hātayni al-khallatayni, fa-al-khawfu lahumā qāṭiʿun li-al-taswīfi; li-ʾannahu ʾidhā qawiya al-khawfu mina al-muʿājalati ḍaʿufa al-taswīfu, wa-ʾinnamā yaqwā al-taswīfu ʾidhā ḍaʿufa al-khawfu, wa-ḍaʿufa al-taswīfu ʾidhā qawiya al-khawfu, wa-al-taswīfu qāṭiʿun ʿani al-ʿamali.

“When he is not safe from confronting sudden death or confronting the punishment of hardness, he fears putting repentance off for an hour and falling into one of these two conditions. Fear of both cuts off procrastination. When fear of being overtaken grows strong, procrastination weakens; procrastination grows strong only when fear weakens, and procrastination weakens when fear grows strong. Procrastination cuts one off from action.

أَلَمْ تَسْمَعْ قَوْلَ شَدَّادِ بْنِ أَوْسٍ رَضِيَ اللّٰهُ عَنْهُ : أُنْذِرُكُمْ سَوْفَ .

ʾA-lam tasmaʿ qawla Shaddādi bni ʾAwsin raḍiya Allāhu ʿanhu: ʾUndhirukum sawfa.

“Have you not heard the words of Shaddād ibn Aws, may God be pleased with him: ‘I warn you against “later”’?

وَقِيلَ لِرَجُلٍ مِنْ عَبْدِ الْقَيْسِ عِنْدَ الْمَوْتِ : أَوْصِنَا ، فَقَالَ : أُنْذِرُكُمْ سَوْفَ .

Wa-qīla li-rajulin min ʿAbdi al-Qaysi ʿinda al-mawti: ʾAwṣinā, fa-qāla: ʾUndhirukum sawfa.

“A man of ʿAbd al-Qays was asked as death approached, ‘Give us counsel.’ He said, ‘I warn you against “later.”’

وَرَوَى ابْنُ الْمُبَارَكِ : حُدِّثْنَا أَنَّ عَامَّةَ دُعَاءِ أَهْلِ النَّارِ : يَا أُفٍّ لِلتَّسْوِيفِ .

Wa-rawā Ibnu al-Mubāraki: Ḥuddithnā ʾanna ʿāmmata duʿāʾi ʾahli al-nāri: Yā ʾuffin li-al-taswīfi.

“Ibn al-Mubārak related: ‘We were told that most of the cries of the people of the Fire are: “Oh, misery for procrastination!”’

وَمَعَ ذٰلِكَ فَإِنَّ الْمُسَوِّفَ لِلتَّوْبَةِ لَنْ يَعْرَى مِنْ ثَلَاثِ خِلَالٍ : أَنْ يَقْطَعَهُ الْمَوْتُ عَنِ الْأَجَلِ الَّذِي أَجَّلَهُ لِلتَّوْبَةِ ، أَوْ يَبْلُغَ إِلَى الْأَجَلِ الَّذِي أَجَّلَهُ لِلتَّوْبَةِ ، فَيَبْقَى مُقِيمًا عَلَى مَعْصِيَةِ رَبِّهِ جَلَّ وَعَزَّ ، فَقَدْ جَمَعَ غَدْرًا وَخُلْفًا وَكَذِبًا لِرَبِّهِ فِيمَا وَعَدَهُ وَأَعْطَاهُ ، وَفِي مَعْصِيَتِهِ الَّتِي كَانَ عَلَيْهَا مُقِيمًا ، فَوَعَدَ رَبَّهُ إِنْ بَلَّغَهُ ذٰلِكَ الْأَجَلَ لَيَتُوبَنَّ إِلَيْهِ ،

Wa-maʿa dhālika fa-ʾinna al-musawwifa li-al-tawbati lan yaʿrā min thalāthi khilālin: ʾAn yaqṭaʿahu al-mawtu ʿani al-ʾajali al-ladhī ʾajjalahu li-al-tawbati, ʾaw yablugha ʾilā al-ʾajali al-ladhī ʾajjalahu li-al-tawbati, fa-yabqā muqīman ʿalā maʿṣiyati rabbihi jalla wa-ʿazza, fa-qad jamaʿa ghadran wa-khulfan wa-kadhiban li-rabbihi fīmā waʿadahu wa-ʾaʿṭāhu, wa-fī maʿṣiyatihi al-latī kāna ʿalayhā muqīman, fa-waʿada rabbahu ʾin ballaghahu dhālika al-ʾajala la-yatūbanna ʾilayhi,

“Besides, anyone who postpones repentance cannot escape one of three conditions. Death may cut him off before the deadline he has set for repentance. Or he may reach the deadline he has set for repentance and remain in disobedience to his Lord, majestic and mighty. He has then combined treachery, breach of promise, and falsehood toward his Lord concerning what he promised and pledged, along with the disobedience in which he had continued. He promised his Lord that if He brought him to that deadline, he would certainly repent to Him,

Source page 173

فَبَلَّغَهُ فَلَمْ يُقْلِعْ عَنْ ذَنْبِهِ ، فَازْدَادَ غَدْرًا وَخُلْفًا لِمَا وَعَدَ رَبَّهُ جَلَّ وَعَلَا ؛ لِأَنَّهُ وَعَدَ رَبَّهُ إِنْ بَلَغَ الْوَقْتَ الَّذِي أَجَّلَ تَوْبَتَهُ إِلَيْهِ لَيَنْزِعَنَّ عَنْ ذَنْبِهِ إِلَيْهِ وَلَا يَعُودُ إِلَى مَا كَرِهَ اللّٰهُ ، وَأَخْلَفَ الْوَعْدَ وَأَصَرَّ عَلَى الذَّنْبِ .

Fa-ballaghahu fa-lam yuqliʿ ʿan dhanbihi, fa-izdāda ghadran wa-khulfan li-mā waʿada rabbahu jalla wa-ʿalā; li-ʾannahu waʿada rabbahu ʾin balagha al-waqta al-ladhī ʾajjala tawbatahu ʾilayhi la-yanziʿanna ʿan dhanbihi ʾilayhi wa-lā yaʿūdu ʾilā mā kariha Allāhu, wa-ʾakhlafa al-waʿda wa-ʾaṣarra ʿalā al-dhanbi.

“and He brought him to it, but he did not abandon his sin. He has thus added treachery and failure to fulfill what he promised his Lord, majestic and exalted. He had promised his Lord that if he reached the time until which he had deferred repentance, he would surely relinquish his sin for Him and not return to what God dislikes; yet he broke the promise and persisted in the sin.

وَالْخَلَّةُ الثَّالِثَةُ : أَنْ يَبْلُغَ إِلَى الْوَقْتِ الَّذِي سَوَّفَ إِلَيْهِ التَّوْبَةَ ، فَيُمَنَّ عَلَيْهِ بِالتَّوْبَةِ فَيَتُوبَ إِلَى مَوْلَاهُ عَزَّ وَجَلَّ ، فَهٰذَا خَيْرُ أَحْوَالِهِ فَلَنْ يَنْفَكَّ - وَإِنْ تَابَ إِلَى رَبِّهِ - مِنْ ضَرَرِ التَّسْوِيفِ ؛ إِذْ لَا نَجَاةَ لَهُ مِنَ اللّٰهِ عَزَّ وَجَلَّ ، أَنْ يَقِفَهُ وَيَسْأَلَهُ عَنْ ذَنْبِهِ وَإِصْرَارِهِ عَلَيْهِ أَيَّامَ تَسْوِيفِهِ ،

Wa-al-khallatu al-thālithatu: ʾAn yablugha ʾilā al-waqti al-ladhī sawwafa ʾilayhi al-tawbata, fa-yumanna ʿalayhi bi-al-tawbati fa-yatūba ʾilā mawlāhu ʿazza wa-jalla, fa-hādhā khayru ʾaḥwālihi fa-lan yanfakka, wa-ʾin tāba ʾilā rabbihi, min ḍarari al-taswīfi; ʾidh lā najāta lahu mina Allāhi ʿazza wa-jalla, ʾan yaqifahu wa-yasʾalahu ʿan dhanbihi wa-ʾiṣrārihi ʿalayhi ʾayyāma taswīfihi,

“The third condition is that he reaches the time until which he postponed repentance, is favored with repentance, and repents to his Master, mighty and majestic. This is his best possible condition. Yet even if he repents to his Lord, he will not escape the harm of procrastination, for he cannot escape God, mighty and majestic, stopping him and questioning him about his sin and his persistence in it during the days of his delay.

وَإِنْ لَقِيَهُ تَائِبًا مَغْفُورًا لَهُ فَلَابُدَّ أَنْ يَسْأَلَهُ عَنْ تِلْكَ الْأَيَّامِ الَّتِي كَانَ فِيهَا مُذْنِبًا مُصِرًّا ، إِلَى أَنْ بَلَغَ وَقْتَ التَّوْبَةِ الَّذِي سَوَّفَ التَّوْبَةَ إِلَيْهِ ، فَكَأَنَّهُ عَبْدٌ قِيلَ لَهُ : تُبْ إِلَى اللّٰهِ عَزَّ وَجَلَّ ، وَاتْرُكِ الْمَعَاصِيَ ، فَقَالَ :

Wa-ʾin laqiyahu tāʾiban maghfūran lahu fa-lā budda ʾan yasʾalahu ʿan tilka al-ʾayyāmi al-latī kāna fīhā mudhniban muṣirran, ʾilā ʾan balagha waqta al-tawbati al-ladhī sawwafa al-tawbata ʾilayhi, fa-kaʾannahu ʿabdun qīla lahu: Tub ʾilā Allāhi ʿazza wa-jalla, wa-utruki al-maʿāṣiya, fa-qāla:

“Even if he meets Him repentant and forgiven, He must question him about those days in which he persisted in sin until he reached the time for repentance to which he had deferred it. He is like a servant told, ‘Repent to God, mighty and majestic, and abandon disobedience,’ who replies:

أَنَا تَائِبٌ لَا مَحَالَةَ وَتَارِكٌ لَذَّاتِي ، إِلَّا أَنِّي مُقِيمٌ عَلَى الذَّنْبِ إِلَى وَقْتِ كَذَا وَكَذَا ، لِيَكُونَ أَيَّامَ تَأْخِيرِي لِلتَّوْبَةِ إِلَى ذٰلِكَ الْوَقْتِ عَلَيَّ فِيهِ الْمَسْأَلَةُ وَالتَّوْقِيفُ مِنَ اللّٰهِ عَزَّ وَجَلَّ ، فَهٰذَا مِثْلُهُ أَنْ لَوْ قَالَ هٰذَا مَا كَانَ إِلَّا كَمَعْنَاهُ فِي تَأْخِيرِ التَّوْبَةِ ، لِأَنَّهُ إِنْ كَانَتْ نَفْسُهُ قَدْ سَخَتْ - صَادِقَةً - بِتَرْكِ لَذَّاتِهَا إِذَا جَاءَ الْأَجَلُ الَّذِي أَجَّلَهُ لِلتَّوْبَةِ ،

ʾAnā tāʾibun lā maḥālata wa-tārikun ladhdhātī, ʾillā ʾannī muqīmun ʿalā al-dhanbi ʾilā waqti kadhā wa-kadhā, li-yakūna ʾayyāma taʾkhīrī li-al-tawbati ʾilā dhālika al-waqti ʿalayya fīhi al-masʾalatu wa-al-tawqīfu mina Allāhi ʿazza wa-jalla, fa-hādhā mithluhu ʾan law qāla hādhā mā kāna ʾillā ka-maʿnāhu fī taʾkhīri al-tawbati, li-ʾannahu ʾin kānat nafsuhu qad sakhat, ṣādiqatan, bi-tarki ladhdhātihā ʾidhā jāʾa al-ʾajalu al-ladhī ʾajjalahu li-al-tawbati,

“‘I will certainly repent and abandon my pleasures. But I will persist in sin until such-and-such a time, so that for the days of my delaying repentance until then I will incur questioning and being stopped by God, mighty and majestic.’ That is his likeness: if he said this, it would amount to precisely what his postponement of repentance means. For if his self has truly become willing to abandon its pleasures when the deadline he has set for repentance arrives,

فَكَيْفَ لَا يَدَعُ لَذَّتَهُ مِنَ الْآنِ فَلَا يَكُونُ عَلَيْهِ السُّؤَالُ فِي أَيَّامِ تَأْجِيلِ التَّوْبَةِ ، إِذْ هُوَ تَارِكٌ لِلَّذَّةِ عَاجِلًا أَوْ آجِلًا ، مُنَغِّصٌ عَلَى نَفْسِهِ لَذَّتَهَا ، فَتَرْكُهَا بِزَوَالِ السُّؤَالِ عَنْهُ أَوْلَى مِنْ تَرْكِهَا بِاكْتِسَابِ كَثْرَةِ السُّؤَالِ ، فَإِذَا كَانَ تَارِكًا لَذَّتَهُ لَا مَحَالَةَ ، فَلْيَرْبَحْ زَوَالَ السُّؤَالِ عَنْهُ مِنَ اللّٰهِ عَزَّ وَجَلَّ أَيَّامَ الْإِصْرَارِ ،

Fa-kayfa lā yadaʿu ladhdhatahu mina al-ʾāni fa-lā yakūnu ʿalayhi al-suʾālu fī ʾayyāmi taʾjīli al-tawbati, ʾidh huwa tārikun li-al-ladhdhati ʿājilan ʾaw ʾājilan, munaghghiṣun ʿalā nafsihi ladhdhatahā, fa-tarkuhā bi-zawāli al-suʾāli ʿanhu ʾawlā min tarkihā bi-iktisābi kathrati al-suʾāli, fa-ʾidhā kāna tārikan ladhdhatahu lā maḥālata, fa-l-yarbaḥ zawāla al-suʾāli ʿanhu mina Allāhi ʿazza wa-jalla ʾayyāma al-ʾiṣrāri,

“why does he not give up his pleasure now, so that he will not incur questioning for the days of deferring repentance? He is going to abandon the pleasure sooner or later and spoil his self's enjoyment of it. Abandoning it while removing the questioning against him is better than abandoning it after accruing much questioning. Since he will certainly give up his pleasure, let him gain freedom from being questioned by God, mighty and majestic, about the days of persistence.

فَلْيُوَبِّخْ نَفْسَهُ عَلَى ذٰلِكَ إِنْ كَانَ الْأَمْرُ عَلَى مَا ذَكَرْتُ .

Fa-l-yuwabbikh nafsahu ʿalā dhālika ʾin kāna al-ʾamru ʿalā mā dhakartu.

“Let him rebuke himself for this, if the situation is as I have described.

وَكَيْفَ لَهُ بِهٰذِهِ الْحَالِ ، أَخَافُ أَنْ يَكُونَ أَحَدُ الْحَالَيْنِ الْآخَرَيْنِ أَغْلَبَ عَلَيْهِ ، فَأَحَدُ الْأَحْوَالِ الثَّلَاثَةِ لَا يُقِيمُ مَعَهَا عَاقِلٌ عَلَى التَّسْوِيفِ ، إِذَا وَبَّخَ نَفْسَهُ عَلَيْهَا بِمَا ذَكَرْتُ لَكَ مِنْ سُؤَالِ اللّٰهِ عَزَّ وَجَلَّ إِيَّاهُ عَنْ أَيَّامِ الْإِصْرَارِ ، فَكَيْفَ إِذَا خَافَ الْحَالَيْنِ الْآخَرَيْنِ ؟

Wa-kayfa lahu bi-hādhihi al-ḥāli, ʾakhāfu ʾan yakūna ʾaḥadu al-ḥālayni al-ʾākharayni ʾaghlaba ʿalayhi, fa-ʾaḥadu al-ʾaḥwāli al-thalāthati lā yuqīmu maʿahā ʿāqilun ʿalā al-taswīfi, ʾidhā wabbakha nafsahu ʿalayhā bi-mā dhakartu laka min suʾāli Allāhi ʿazza wa-jalla ʾiyyāhu ʿan ʾayyāmi al-ʾiṣrāri, fa-kayfa ʾidhā khāfa al-ḥālayni al-ʾākharayni?

“But how can he be sure of even this condition? I fear that one of the other two will be more likely for him. Even this one of the three conditions gives an intelligent person no grounds to persist in procrastination once he rebukes himself with what I have described to you: God, mighty and majestic, questioning him about his days of persistence. How much more so if he fears the other two conditions?

Source page 174

فَهٰذِهِ الْأَحْوَالُ مَا يُقِيمُ مَعَهَا عَاقِلٌ عَلَى الْإِصْرَارِ إِذَا خَافَهَا ، فَإِذَا عَقَلَ ذٰلِكَ اسْتَعَدَّ بِالتَّوْبَةِ إِلَى رَبِّهِ مَخَافَةَ أَنْ يَبْغَتَهُ الْمَوْتُ عَلَى ذَنْبِهِ ، لِأَنْ لَيْسَ عِنْدَهُ أَمَانٌ مِنَ الْمَوْتِ أَنْ يَأْتِيَهُ بَغْتَةً وَهُوَ مُقِيمٌ عَلَى مَا يُسْخِطُ اللّٰهَ عَزَّ وَجَلَّ عَلَيْهِ ، فَيَلْقَاهُ وَهُوَ غَضْبَانُ عَلَيْهِ ؛ فَلَيْسَ يُقِيمُ عَلَى ذٰلِكَ عَاقِلٌ إِذَا خَافَ مُعَاجَلَةَ الْمَوْتِ إِذْ لَا أَمَانَ عِنْدَهُ مِنْهُ ،

Fa-hādhihi al-ʾaḥwālu mā yuqīmu maʿahā ʿāqilun ʿalā al-ʾiṣrāri ʾidhā khāfahā, fa-ʾidhā ʿaqala dhālika istaʿadda bi-al-tawbati ʾilā rabbihi makhāfata ʾan yabghatahu al-mawtu ʿalā dhanbihi, li-ʾan laysa ʿindahu ʾamānun mina al-mawti ʾan yaʾtiyahu baghtatan wa-huwa muqīmun ʿalā mā yuskhiṭu Allāha ʿazza wa-jalla ʿalayhi, fa-yalqāhu wa-huwa ghaḍbānu ʿalayhi; fa-laysa yuqīmu ʿalā dhālika ʿāqilun ʾidhā khāfa muʿājalata al-mawti ʾidh lā ʾamāna ʿindahu minhu,

“No intelligent person who fears these conditions will continue persisting. Once he understands this, he prepares by repenting to his Lord, afraid that death may surprise him in his sin. He has no security against death coming suddenly while he continues in what makes God, mighty and majestic, angry with him, so that he meets Him while He is angry with him. No intelligent person remains in that state when he fears being overtaken by death, since he has no security against it,

وَإِذْ يَخَافُ فِي مَجِيئِهِ بَغْتَةً لِقَاءَ اللّٰهِ عَزَّ وَجَلَّ ، وَهُوَ عَلَيْهِ غَضْبَانُ ، فَلَا يَرْضَى بِهٰذِهِ الْحَالِ عَاقِلٌ مُشْفِقٌ عَلَى بَدَنِهِ مِنْ عَذَابِ اللّٰهِ عَزَّ وَجَلَّ .

Wa-ʾidh yakhāfu fī majīʾihi baghtatan liqāʾa Allāhi ʿazza wa-jalla, wa-huwa ʿalayhi ghaḍbānu, fa-lā yarḍā bi-hādhihi al-ḥāli ʿāqilun mushfiqun ʿalā badanihi min ʿadhābi Allāhi ʿazza wa-jalla.

“and since he fears that its sudden arrival will bring him to meet God, mighty and majestic, while He is angry with him. No intelligent person concerned to protect his body from the punishment of God, mighty and majestic, would accept such a condition.

أَلَمْ تَسْمَعْ قَوْلَ عَبْدِ الرَّحْمٰنِ بْنِ يَزِيدَ حِينَ قَالَ لِرَجُلٍ وَعَظَهُ ، فَقَالَ لَهُ :

ʾA-lam tasmaʿ qawla ʿAbdi al-Raḥmāni bni Yazīda ḥīna qāla li-rajulin waʿaẓahu, fa-qāla lahu:

“Have you not heard what ʿAbd al-Raḥmān ibn Yazīd said when he spoke to a man whom he was admonishing, and said to him:

يَا فُلَانُ ، هَلْ أَنْتَ عَلَى حَالٍ تَرْضَى فِيهَا الْمَوْتَ ؟

Yā fulānu, hal ʾanta ʿalā ḥālin tarḍā fīhā al-mawta?

“‘So-and-so, are you in a condition in which you would welcome death?’

قَالَ : لَا .

Qāla: Lā.

“He said, ‘No.’

قَالَ : فَهَلْ أَجْمَعْتَ لِلنُّقْلَةِ إِلَى حَالٍ تَرْضَى فِيهَا الْمَوْتَ ؟

Qāla: Fa-hal ʾajmaʿta li-al-nuqlati ʾilā ḥālin tarḍā fīhā al-mawta?

“He said, ‘Have you firmly resolved to move into a condition in which you would welcome death?’

فَقَالَ : لَا ، مَا سَخَتْ نَفْسِي بِذٰلِكَ بَعْدُ .

Fa-qāla: Lā, mā sakhat nafsī bi-dhālika baʿdu.

“He replied, ‘No. My self has not yet become willing to do that.’

قَالَ : فَهَلْ بَعْدَ الْمَوْتِ دَارٌ فِيهَا مُسْتَعْتَبٌ ؟

Qāla: Fa-hal baʿda al-mawti dārun fīhā mustaʿtabun?

“He said, ‘Is there a dwelling after death where amends can be made?’

قَالَ : لَا .

Qāla: Lā.

“He said, ‘No.’

قَالَ : فَهَلْ تَأْمَنُ بَغْتَةَ الْمَوْتِ ؟

Qāla: Fa-hal taʾmanu baghtata al-mawti?

“He said, ‘Are you safe from the sudden arrival of death?’

قَالَ : لَا .

Qāla: Lā.

“He said, ‘No.’

قَالَ : مَا رَأَيْتُ مِثْلَ هٰذِهِ الْحَالِ رَضِيَ بِهَا عَاقِلٌ .

Qāla: Mā raʾaytu mithla hādhihi al-ḥāli raḍiya bihā ʿāqilun.

“He said, ‘I have never seen an intelligent person accept a condition like this.’

Source page 175

وَصَدَقَ رَحِمَهُ اللّٰهُ ، وَكَيْفَ يَكُونُ عَاقِلًا عَنِ اللّٰهِ عَزَّ وَجَلَّ ، مَنْ يُقِيمُ عَلَى مَا يُغْضِبُ اللّٰهَ عَزَّ وَجَلَّ عَلَيْهِ ، وَلَا يَأْمَنُ الْمَوْتَ أَنْ يَفْجَأَهُ عَلَى غَفْلَةٍ ، ثُمَّ لَا مَرْجِعَ لَهُ إِلَى الدُّنْيَا ، فَيُعْتِبَ رَبَّهُ جَلَّ وَعَزَّ ، وَيَتَرَضَّى مَوْلَاهُ ! وَقَدْ أَخْبَرَنَا اللّٰهُ عَزَّ وَجَلَّ ، نُصْحًا لَنَا وَتَحْذِيرًا بِنَدَمِ النَّادِمِينَ عِنْدَ الْمَوْتِ ،

Wa-ṣadaqa raḥimahu Allāhu, wa-kayfa yakūnu ʿāqilan ʿani Allāhi ʿazza wa-jalla, man yuqīmu ʿalā mā yughḍibu Allāha ʿazza wa-jalla ʿalayhi, wa-lā yaʾmanu al-mawta ʾan yafjaʾahu ʿalā ghaflatin, thumma lā marjiʿa lahu ʾilā al-dunyā, fa-yuʿtiba rabbahu jalla wa-ʿazza, wa-yataraḍḍā mawlāhu! Wa-qad ʾakhbaranā Allāhu ʿazza wa-jalla, nuṣḥan lanā wa-taḥdhīran bi-nadami al-nādimīna ʿinda al-mawti,

“He spoke truly, may God have mercy on him. How can someone have understanding from God, mighty and majestic, while continuing in what makes God, mighty and majestic, angry with him, with no security against death surprising him in heedlessness, after which he cannot return to this world to make amends to his Lord, majestic and mighty, and seek his Master's approval? God, mighty and majestic, has told us, in counsel and warning, about the remorse of those who regret at death,

لِئَلَّا نَكُونَ نَحْنُ النَّادِمِينَ عَلَى مَا فَرَّطْنَا ، السَّائِلِينَ عِنْدَ الْمَوْتِ الْمَرْجِعَ لِلْإِنَابَةِ وَالتَّوْبَةِ ، وَالرُّجُوعِ عَمَّا كَرِهَ اللّٰهُ عَزَّ وَجَلَّ ، فَلَا نُجَابَ إِلَى ذٰلِكَ ، فَنُتْرَكَ بِحَسَرَاتِنَا ، وَلَا يُقْبَلَ مِنَّا النَّدَمُ ، فَلَا يُجَابَ مِنَّا النِّدَاءُ .

Li-ʾallā nakūna naḥnu al-nādimīna ʿalā mā farraṭnā, al-sāʾilīna ʿinda al-mawti al-marjiʿa li-al-ʾinābati wa-al-tawbati, wa-al-rujūʿi ʿammā kariha Allāhu ʿazza wa-jalla, fa-lā nujāba ʾilā dhālika, fa-nutraka bi-ḥasarātinā, wa-lā yuqbala minnā al-nadamu, fa-lā yujāba minnā al-nidāʾu.

“so that we will not be the ones regretting our neglect and asking, at death, to return for turning back, repentance, and abandoning what God, mighty and majestic, dislikes, only to have that request denied, to be left with our regrets, our remorse unaccepted and our cry unanswered.

قَالَ اللّٰهُ عَزَّ وَجَلَّ : حَتَّى إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ اِرْجِعُونِ . لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ . قَالَ اللّٰهُ عَزَّ وَجَلَّ : كَلَّا إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُونَ .

Qāla Allāhu ʿazza wa-jalla: Ḥattā ʾidhā jāʾa ʾaḥadahumu al-mawtu qāla rabbi irjiʿūni. Laʿallī ʾaʿmalu ṣāliḥan fīmā taraktu. Qāla Allāhu ʿazza wa-jalla: Kallā ʾinnahā kalimatun huwa qāʾiluhā wa-min warāʾihim barzakhun ʾilā yawmi yubʿathūna.

“God, mighty and majestic, said: ‘Until, when death comes to one of them, he says, “My Lord, send me back, so that I may do good in what I have left behind.”’ God, mighty and majestic, said: ‘No! It is only a word he speaks. Beyond them is a barrier until the day they are raised.’

وَفِي التَّفْسِيرِ عَنْ مُجَاهِدٍ : الْبَرْزَخُ حَاجِزٌ بَيْنَ الدُّنْيَا وَالْآخِرَةِ ، مُحْتَبَسٌ فِيهِ الْمَيِّتُ إِلَى يَوْمِ الْبَعْثِ وَالنُّشُورِ .

Wa-fī al-tafsīri ʿan Mujāhidin: Al-barzakhu ḥājizun bayna al-dunyā wa-al-ʾākhirati, muḥtabasun fīhi al-mayyitu ʾilā yawmi al-baʿthi wa-al-nushūri.

“In the commentary, it is related from Mujāhid: ‘The barrier is a partition between this world and the hereafter, in which the dead person is detained until the day of resurrection and rising.’

فَأَخْبَرَنَا اللّٰهُ عَزَّ وَجَلَّ أَنَّهُ لَا يَنْفَعُهُ سُؤَالُ الرَّجْعَةِ ، وَأَنَّهُ مُحْتَبَسٌ فِي الْبَرْزَخِ حَتَّى يُبْعَثَ مِنْهُ إِلَى الْهَلَكَةِ ، يُحَذِّرُنَا تَبَارَكَ وَتَعَالَى أَنْ نَغْتَرَّ بِالدُّنْيَا وَلَا نَسْتَعِدَّ لِلِقَائِهِ ، فَيَأْتِيَنَا الْمَوْتُ بَغْتَةً فَنُنَادِىَ بِالْحَسْرَةِ ، فَلَا تُقَالَ الْعَثْرَةُ وَلَا تُمْكِنَ الرَّجْعَةُ ، وَيُنَبِّهُنَا عَلَى أَنْ نَتُوبَ مَا دَامَتِ التَّوْبَةُ مَقْبُولَةً ، وَالْعَثْرَةُ مُقَالَةً ، وَالدُّعَاءُ مُجَابًا ؛ لِنَكُونَ لِلِقَائِهِ جَلَّ وَعَلَا مُسْتَعِدِّينَ ،

Fa-ʾakhbaranā Allāhu ʿazza wa-jalla ʾannahu lā yanfaʿuhu suʾālu al-rajʿati, wa-ʾannahu muḥtabasun fī al-barzakhi ḥattā yubʿatha minhu ʾilā al-halakati, yuḥadhdhirunā tabāraka wa-taʿālā ʾan naghtarra bi-al-dunyā wa-lā nastaʿidda li-liqāʾihi, fa-yaʾtiyanā al-mawtu baghtatan fa-nunādiya bi-al-ḥasrati, fa-lā tuqāla al-ʿathratu wa-lā tumkina al-rajʿatu, wa-yunabbihunā ʿalā ʾan natūba mā dāmati al-tawbatu maqbūlatan, wa-al-ʿathratu muqālatan, wa-al-duʿāʾu mujāban; li-nakūna li-liqāʾihi jalla wa-ʿalā mustaʿiddīna,

“God, mighty and majestic, has told us that his request to return does not benefit him, and that he is detained in the barrier until he is raised from it to destruction. He, blessed and exalted, warns us against being deceived by this world and failing to prepare to meet Him, lest death come suddenly and we cry out in regret, with no forgiveness for the stumble and no possibility of return. He alerts us to repent while repentance is still accepted, the stumble still pardoned, and supplication still answered, so that we may be ready to meet Him, majestic and exalted,

وَلِنُزُولِ الْمَوْتِ مُرَاقِبِينَ .

Wa-li-nuzūli al-mawti murāqibīna.

“and watchful for the arrival of death.”

Source page 176

بَابُ الِاسْتِعْدَادِ لِلْمَوْتِ وَقِصَرِ الْأَمَلِ

Bābu al-istiʿdādi li-al-mawti wa-qiṣari al-ʾamali

Chapter on Preparing for Death and Shortening One's Expectations of Life

قُلْتُ : أَخْبِرْنِي عَنِ الِاسْتِعْدَادِ لِلْمَوْتِ مَا هُوَ ؟

Qultu: ʾAkhbirnī ʿani al-istiʿdādi li-al-mawti mā huwa?

I said, “Tell me about preparing for death. What is it?”

قَالَ : الِاسْتِعْدَادُ عَلَى وَجْهَيْنِ :

Qāla: Al-istiʿdādu ʿalā wajhayni:

He said, “Preparation takes two forms:

أَحَدُهُمَا : وَاجِبٌ وَهُوَ الَّذِي تَأَسَّفَ عَلَى فَوَاتِهِ النَّادِمُونَ عِنْدَ الْمَوْتِ ، وَهُوَ أَنْ يَتُوبَ الْعَبْدُ تَوْبَةً طَاهِرَةً عَنِ الذُّنُوبِ وَالْخَطَايَا ، بِأَنْ لَوْ قِيلَ لَهُ : إِنَّكَ تَمُوتُ السَّاعَةَ ؛ مَا وَجَدَ عِنْدَهُ ذَنْبًا يَحْتَاجُ إِلَى التَّوْبَةِ مِنْهُ ؛ فَيَسْأَلَ النَّظِرَةَ مِنْ أَجْلِهِ .

ʾAḥaduhumā: Wājibun wa-huwa al-ladhī taʾassafa ʿalā fawātihi al-nādimūna ʿinda al-mawti, wa-huwa ʾan yatūba al-ʿabdu tawbatan ṭāhiratan ʿani al-dhunūbi wa-al-khaṭāyā, bi-ʾan law qīla lahu: ʾInnaka tamūtu al-sāʿata; mā wajada ʿindahu dhanban yaḥtāju ʾilā al-tawbati minhu; fa-yasʾala al-naẓirata min ʾajlihi.

“One is obligatory. It is what the remorseful at death grieve over having missed: the servant repents of sins and offenses with a pure repentance, so that if he were told, ‘You are dying this very moment,’ he would find no sin in himself from which he still needed to repent and for which he would ask a reprieve.

فَإِنْ كَانَ يَجِدُ عِنْدَهُ ذَنْبًا يَحْتَاجُ إِلَى التَّوْبَةِ مِنْهُ فَلَمْ يَسْتَعِدَّ لِلِقَاءِ رَبِّهِ عَزَّ وَجَلَّ ، لِأَنَّهُ لَا يُؤَامَرُ فِي إِخْرَاجِ رُوحِهِ وَالْمَوْتُ يَأْتِيهِ بَغْتَةً ، فَإِنْ جَاءَهُ الْمَوْتُ وَذٰلِكَ الذَّنْبُ عِنْدَهُ لَمْ يَأْمَنْ أَنْ يَغْضَبَ اللّٰهُ عَزَّ وَجَلَّ عَلَيْهِ . وَكَيْفَ يَكُونُ مُسْتَعِدًّا لِلِقَاءِ اللّٰهِ عَزَّ وَجَلَّ ، مَنْ هُوَ مُقِيمٌ عَلَى مَا يُغْضِبُ اللّٰهَ عَزَّ وَجَلَّ ،

Fa-ʾin kāna yajidu ʿindahu dhanban yaḥtāju ʾilā al-tawbati minhu fa-lam yastaʿidda li-liqāʾi rabbihi ʿazza wa-jalla, li-ʾannahu lā yuʾāmaru fī ʾikhrāji rūḥihi wa-al-mawtu yaʾtīhi baghtatan, fa-ʾin jāʾahu al-mawtu wa-dhālika al-dhanbu ʿindahu lam yaʾman ʾan yaghḍaba Allāhu ʿazza wa-jalla ʿalayhi. Wa-kayfa yakūnu mustaʿiddan li-liqāʾi Allāhi ʿazza wa-jalla, man huwa muqīmun ʿalā mā yughḍibu Allāha ʿazza wa-jalla,

“If he finds in himself a sin of which he needs to repent, he has not prepared to meet his Lord, mighty and majestic. He will not be consulted about the taking of his soul, and death comes suddenly. If death comes while that sin remains with him, he has no assurance that God, mighty and majestic, will not be angry with him. How can someone be ready to meet God, mighty and majestic, while continuing in what angers God, mighty and majestic,

وَلَا يَأْمَنُ أَنْ يَأْتِيَهُ الْمَوْتُ أَغْفَلَ مَا كَانَ ، وَالْمَوْتُ آتِيهِ لَا مَحَالَةَ .

Wa-lā yaʾmanu ʾan yaʾtiyahu al-mawtu ʾaghfala mā kāna, wa-al-mawtu ʾātīhi lā maḥālata.

“with no security against death coming when he is most heedless? And death will certainly come to him.

فَلِلْخَوْفِ مِنْ لِقَاءِ اللّٰهِ عَزَّ وَجَلَّ عَلَى مَا يَكْرَهُ ، بَادَرَ الْخَائِفُونَ بِالتَّوْبَةِ قَبْلَ أَنْ يَسْبِقَهُمُ الْمَوْتُ إِلَى أَرْوَاحِهِمْ ، فَيُحَالَ بَيْنَهُمْ وَبَيْنَ التَّوْبَةِ وَالْإِنَابَةِ إِلَى رَبِّهِمْ ، وَيَنْدَمُوا نَدَمًا لَا يُقْبَلُ وَلَا تُقَالُ عَثَرَاتُهُمْ ، فَلِذٰلِكَ بَادَرُوا بِالتَّوْبَةِ ؛ حَذَرًا وَإِشْفَاقًا مِنْ بَغْتَةِ الْمَوْتِ عَلَى غِرَّةٍ ، فَهٰذَا هُوَ الِاسْتِعْدَادُ الَّذِي أَوْجَبَهُ اللّٰهُ عَزَّ وَجَلَّ عَلَى خَلْقِهِ .

Fa-li-al-khawfi min liqāʾi Allāhi ʿazza wa-jalla ʿalā mā yakrahu, bādara al-khāʾifūna bi-al-tawbati qabla ʾan yasbiqahumu al-mawtu ʾilā ʾarwāḥihim, fa-yuḥāla baynahum wa-bayna al-tawbati wa-al-ʾinābati ʾilā rabbihim, wa-yandamū nadaman lā yuqbalu wa-lā tuqālu ʿatharātuhum, fa-li-dhālika bādarū bi-al-tawbati; ḥadharan wa-ʾishfāqan min baghtati al-mawti ʿalā ghirratin, fa-hādhā huwa al-istiʿdādu al-ladhī ʾawjabahu Allāhu ʿazza wa-jalla ʿalā khalqihi.

“Out of fear of meeting God, mighty and majestic, while engaged in what He dislikes, the fearful hasten to repent before death reaches their souls first, cutting them off from repentance and turning back to their Lord, so that they feel a remorse that is not accepted and their stumbles are not pardoned. That is why they hasten to repent: out of caution and apprehension lest death catch them suddenly and unawares. This is the preparation God, mighty and majestic, has required of His creatures.

وَالْوَجْهُ الثَّانِي : مِنَ الِاسْتِعْدَادِ هُوَ نَافِلَةٌ ، كَبَذْلِ الْمَجْهُودِ مِنَ الْقَلْبِ وَالْبَدَنِ ، وَبَذْلِ مَا تَمَلَّكَ مِنَ الدُّنْيَا إِلَّا مَا كَانَ أَوْلَى بِهِ حَبْسُهُ ، حَتَّى لَوْ قِيلَ لَهُ إِنَّكَ تَمُوتُ غَدًا مَا كَانَ عِنْدَهُ مُسْتَزَادٌ فِي عَمَلِهِ .

Wa-al-wajhu al-thānī: Mina al-istiʿdādi huwa nāfilatun, ka-badhli al-majhūdi mina al-qalbi wa-al-badani, wa-badhli mā tamallaka mina al-dunyā ʾillā mā kāna ʾawlā bihi ḥabsuhu, ḥattā law qīla lahu ʾinnaka tamūtu ghadan mā kāna ʿindahu mustazādun fī ʿamalihi.

“The second form of preparation is voluntary: exerting the utmost effort of heart and body, and giving away one's worldly possessions except what is better retained, to the point that if he were told he would die tomorrow, he would have nothing further to add to his deeds.

Source page 177

كَمَا رُوِىَ عَنْ مَنْصُورِ بْنِ زَاذَانَ : أَنَّهُ كَانَ يَجْتَهِدُ اجْتِهَادًا لَوْ قِيلَ لَهُ : إِنَّكَ تَمُوتُ غَدًا مَا قَدَرَ أَنْ يَزِيدَ فِي عَمَلِهِ .

Kamā ruwiya ʿan Manṣūri bni Zādhāna: ʾAnnahu kāna yajtahidu ijtihādan law qīla lahu: ʾInnaka tamūtu ghadan mā qadara ʾan yazīda fī ʿamalihi.

“As it is related of Manṣūr ibn Zādhān, he exerted himself so greatly that if he had been told, ‘You will die tomorrow,’ he could not have added anything to his deeds.

فَهٰذَا الِاسْتِعْدَادُ يَسْتَحِقُّ اللّٰهُ عَزَّ وَجَلَّ مِنْ خَلْقِهِ أَكْثَرَ مِنْهُ ؛ لِأَنَّ حَقَّهُ لَا يُؤَدَّى وَنِعْمَتَهُ لَا تُكَافَأُ ، وَعَظَمَتَهُ لَا عِدْلَ لَهَا ، وَلَنْ يَبْعَثَكَ عَلَى الِاسْتِعْدَادِ لِلْمَوْتِ وَقَطْعِ التَّسْوِيفِ مِثْلُ قِصَرِ الْأَمَلِ .

Fa-hādhā al-istiʿdādu yastaḥiqqu Allāhu ʿazza wa-jalla min khalqihi ʾakthara minhu; li-ʾanna ḥaqqahu lā yuʾaddā wa-niʿmatahu lā tukāfaʾu, wa-ʿaẓamatahu lā ʿidla lahā, wa-lan yabʿathaka ʿalā al-istiʿdādi li-al-mawti wa-qaṭʿi al-taswīfi mithlu qiṣari al-ʾamali.

“God, mighty and majestic, deserves from His creatures more than even this preparation, for what is due to Him cannot be fully rendered, His favor cannot be repaid, and His greatness has no equivalent. Nothing will move you to prepare for death and end procrastination like shortening your expectations of life.”

قُلْتُ : بِمَ يُنَالُ قِصَرُ الْأَمَلِ ؟

Qultu: Bi-ma yunālu qiṣaru al-ʾamali?

I said, “How does one attain short expectations of life?”

قَالَ : بِخَوْفِ الْمُعَاجَلَةِ بِبَغْتَةِ الْمَوْتِ عَلَى غَفْلَةٍ ، لِأَنَّ رُوحَ الْعَبْدِ عَارِيَةٌ ، لَا يَدْرِي مَتَى يُرْسِلُ الْمُعِيرُ لَهُ فَيَأْخُذُ عَارِيَتَهُ ؟ فَإِذَا خَافَ الْمُعَاجَلَةَ انْقَطَعَ فِي الدُّنْيَا أَمَلُهُ ، وَانْتَظَرَ وَبَادَرَ فِيهَا أَجَلَهُ ، وَكَانَ مُرْتَقِبًا لِنُزُولِ الْمَوْتِ .

Qāla: Bi-khawfi al-muʿājalati bi-baghtati al-mawti ʿalā ghaflatin, li-ʾanna rūḥa al-ʿabdi ʿāriyatun, lā yadrī matā yursilu al-muʿīru lahu fa-yaʾkhudhu ʿāriyatahu? Fa-ʾidhā khāfa al-muʿājalata inqaṭaʿa fī al-dunyā ʾamaluhu, wa-intaẓara wa-bādara fīhā ʾajalahu, wa-kāna murtaqiban li-nuzūli al-mawti.

He said, “Through fear of being overtaken by sudden death while heedless. The servant's soul is a loan, and he does not know when the Lender will send for it and take back His loan. When he fears being overtaken, his expectations in this world are cut short. He awaits his appointed end and hastens to act before it while still in this world, watching for death's arrival.”

قُلْتُ : بِمَ يُنَالُ خَوْفُ الْمُعَاجَلَةِ ؟

Qultu: Bi-ma yunālu khawfu al-muʿājalati?

I said, “How does one attain fear of being overtaken?”

قَالَ : بِعَظِيمِ الْمَعْرِفَةِ بِإِبْهَامِ الْأَجَلِ ، وَأَنَّ الْمُؤَجِّلَ لَا يُنَاظِرُهُ وَلَا يُؤَامِرُهُ ، وَلَا يُؤْذِنُهُ إِذَا أَرَادَ إِخْرَاجَ رُوحِهِ مِنْ بَدَنِهِ ، بِالِاعْتِبَارِ بِالْأَمْوَاتِ قَبْلَهُ .

Qāla: Bi-ʿaẓīmi al-maʿrifati bi-ʾibhāmi al-ʾajali, wa-ʾanna al-muʾajjila lā yunāẓiruhu wa-lā yuʾāmiruhu, wa-lā yuʾdhinuhu ʾidhā ʾarāda ʾikhrāja rūḥihi min badanihi, bi-al-iʿtibāri bi-al-ʾamwāti qablahu.

He said, “Through a deep recognition that the appointed time is unknown, and that the One who appoints it neither negotiates with him nor consults him nor gives him notice when He intends to take his soul from his body, drawing lessons from those who died before him.”

قُلْتُ : فَبِمَ تُنَالُ هٰذِهِ الْمَعْرِفَةُ وَهٰذِهِ الْعِبْرَةُ ؟

Qultu: Fa-bi-ma tunālu hādhihi al-maʿrifatu wa-hādhihi al-ʿibratu?

I said, “How, then, are this recognition and this lesson attained?”

قَالَ : بِإِدْمَانِ الذِّكْرِ وَالْفِكْرِ فِي إِبْهَامِ الْأَجَلِ وَنُزُولِ الْمَوْتِ حِينَ حُلُولِهِ ، وَانْقِطَاعِ الْعُمُرِ ، وَذِكْرِ الْأَمْوَاتِ الَّذِينَ أَتَاهُمُ الْمَوْتُ بَغْتَةً .

Qāla: Bi-ʾidmāni al-dhikri wa-al-fikri fī ʾibhāmi al-ʾajali wa-nuzūli al-mawti ḥīna ḥulūlihi, wa-inqiṭāʿi al-ʿumuri, wa-dhikri al-ʾamwāti al-ladhīna ʾatāhumu al-mawtu baghtatan.

He said, “Through continual remembrance and reflection on the unknown appointed time, death's descent when it arrives, and life's end, and through remembering the dead whom death came upon suddenly.”

قُلْتُ : كَيْفَ إِبْهَامُ الْأَجَلِ حَتَّى أَتَفَكَّرَ فِيهِ بِمَعْرِفَةٍ لِتَعْظِيمِ مَعْرِفَتِي بِذٰلِكَ ؟

Qultu: Kayfa ʾibhāmu al-ʾajali ḥattā ʾatafakkara fīhi bi-maʿrifatin li-taʿẓīmi maʿrifatī bi-dhālika?

I said, “How is the appointed time unknown? Explain so that I may reflect on it with understanding and deepen my recognition of it.”

قَالَ : أَمَا تَعْلَمُ أَنَّ الْمَوْتَ لَيْسَ لَهُ وَقْتٌ عِنْدَ الْعَبْدِ مَعْلُومٌ ، فَيُخَافُ فِي ذٰلِكَ الْوَقْتِ وَيُؤْمَنُ فِي سَائِرِ الْأَوْقَاتِ ، لَيْسَ يَنْزِلُ بِالْعِبَادِ فِي الشِّتَاءِ دُونَ الصَّيْفِ فَيُخَافُ مِنَ الشِّتَاءِ وَيُؤْمَنُ فِي الصَّيْفِ ، أَوْ يَحِلُّ بِالْعِبَادِ فِي الصَّيْفِ فَيُؤْمَنُ فِي الشِّتَاءِ ، أَوْ فِي شَهْرٍ فِي السَّنَةِ مَعْلُومٍ فَيُؤْمَنُ فِي سَائِرِهَا ، أَوْ بِاللَّيْلِ فَيُؤْمَنُ بِالنَّهَارِ ، أَوْ بِالنَّهَارِ فَيُؤْمَنُ بِاللَّيْلِ ،

Qāla: ʾA-mā taʿlamu ʾanna al-mawta laysa lahu waqtun ʿinda al-ʿabdi maʿlūmun, fa-yukhāfu fī dhālika al-waqti wa-yuʾmanu fī sāʾiri al-ʾawqāti, laysa yanzilu bi-al-ʿibādi fī al-shitāʾi dūna al-ṣayfi fa-yukhāfu mina al-shitāʾi wa-yuʾmanu fī al-ṣayfi, ʾaw yaḥillu bi-al-ʿibādi fī al-ṣayfi fa-yuʾmanu fī al-shitāʾi, ʾaw fī shahrin fī al-sanati maʿlūmin fa-yuʾmanu fī sāʾirihā, ʾaw bi-al-layli fa-yuʾmanu bi-al-nahāri, ʾaw bi-al-nahāri fa-yuʾmanu bi-al-layli,

He said, “Do you not know that death has no time known to the servant, so that he could fear it then and be secure at all other times? It does not descend on people in winter rather than summer, so that he could fear it in winter and be secure in summer; nor does it visit people in summer so that he could be secure in winter; nor in a known month of the year so that he could be secure during the rest; nor at night so that he could be secure by day; nor by day so that he could be secure at night,

Source page 178

أَوْ بِالْغَدَاةِ فَيُؤْمَنُ بِالْعَشِيِّ ، أَوْ بِالْعَشِيِّ فَيُؤْمَنُ بِالْغَدَاةِ ، أَوْ فِي سَاعَةٍ دُونَ سَاعَةٍ ؟

ʾAw bi-al-ghadāti fa-yuʾmanu bi-al-ʿashiyyi, ʾaw bi-al-ʿashiyyi fa-yuʾmanu bi-al-ghadāti, ʾaw fī sāʿatin dūna sāʿatin?

“nor in the morning so that he could be secure in the evening; nor in the evening so that he could be secure in the morning; nor at one hour rather than another.

وَلَيْسَ لَهُ وَقْتٌ مِنَ الْعُمُرِ مَعْلُومٌ فَيَأْخُذُ أَبْنَاءَ عِشْرِينَ فَيَأْمَنُهُ أَبْنَاءُ دُونَ ذٰلِكَ ، أَوْ يَأْخُذُ أَبْنَاءَ ثَلَاثِينَ فَيَأْمَنُهُ أَبْنَاءُ عِشْرِينَ .

Wa-laysa lahu waqtun mina al-ʿumuri maʿlūmun fa-yaʾkhudhu ʾabnāʾa ʿishrīna fa-yaʾmanuhu ʾabnāʾu dūna dhālika, ʾaw yaʾkhudhu ʾabnāʾa thalāthīna fa-yaʾmanuhu ʾabnāʾu ʿishrīna.

“It has no known age at which it takes twenty-year-olds, leaving those younger secure from it, or takes thirty-year-olds, leaving twenty-year-olds secure from it.

وَلَيْسَ لَهُ عِلَّةٌ مَعْلُومَةٌ دُونَ عِلَّةٍ كَالْحُمَّى أَوِ الْبَطَنِ ، أَوِ الْهَدْمِ أَوِ الْغَرَقِ ، أَوْ بَعْضِ الْأَسْبَابِ الَّتِي يَكُونُ فِيهَا التَّلَفُ .

Wa-laysa lahu ʿillatun maʿlūmatun dūna ʿillatin ka-al-ḥummā ʾawi al-baṭani, ʾawi al-hadmi ʾawi al-gharaqi, ʾaw baʿḍi al-ʾasbābi al-latī yakūnu fīhā al-talafu.

“It has no single known cause to the exclusion of others: fever, abdominal illness, a collapse, drowning, or any of the causes through which life is lost.

فَحَقٌّ عَلَى الْعَاقِلِ الْعَالِمِ بِأَمْرِ اللّٰهِ عَزَّ وَجَلَّ ، إِنْ كَانَ الْمَوْتُ لَيْسَ لَهُ وَقْتٌ مَعْلُومٌ مِنَ الْعُمُرِ ، أَلَّا يَأْمَنَهُ فِي وَقْتٍ مِنَ الْأَوْقَاتِ ، وَإِذَا كَانَ لَيْسَ لِنُزُولِهِ وَقْتٌ مَعْلُومٌ مِنَ الْعُمُرِ ، أَلَّا يَأْمَنَهُ أَلَّا يَأْتِيَهُ فِي صِغَرٍ أَوْ كِبَرٍ ، أَوْ شَبَابٍ أَوْ هَرَمٍ . وَإِذَا لَمْ تَكُنْ لَهُ عِلَّةٌ مَعْلُومَةٌ ، أَلَّا يَأْمَنَهُ فِي صِحَّةٍ وَلَا سُقْمٍ ،

Fa-ḥaqqun ʿalā al-ʿāqili al-ʿālimi bi-ʾamri Allāhi ʿazza wa-jalla, ʾin kāna al-mawtu laysa lahu waqtun maʿlūmun mina al-ʿumuri, ʾallā yaʾmanahu fī waqtin mina al-ʾawqāti, wa-ʾidhā kāna laysa li-nuzūlihi waqtun maʿlūmun mina al-ʿumuri, ʾallā yaʾmanahu ʾallā yaʾtiyahu fī ṣigharin ʾaw kibarin, ʾaw shabābin ʾaw haramin. Wa-ʾidhā lam takun lahu ʿillatun maʿlūmatun, ʾallā yaʾmanahu fī ṣiḥḥatin wa-lā suqmin,

“An intelligent person who understands the command of God, mighty and majestic, must therefore never feel secure from death at any time, since it has no known time in one's life. Since its arrival has no known age, he must not count on it failing to come in childhood or maturity, youth or decrepitude. Since it has no single known cause, he must not feel secure from it in health or sickness,

وَلَا فِي حَضَرٍ وَلَا فِي سَفَرٍ وَلَا فِي مِصْرٍ وَلَا فِي بَدْوٍ ، وَلَا فِي بَرٍّ وَلَا فِي بَحْرٍ .

Wa-lā fī ḥaḍarin wa-lā fī safarin wa-lā fī miṣrin wa-lā fī badwin, wa-lā fī barrin wa-lā fī baḥrin.

“at home or traveling, in a city or in the desert, on land or at sea.

فَمَنْ ذَكَرَ الْمَوْتَ بِفَرَاغِ قَلْبِهِ مِنْ كُلِّ شَيْءٍ إِلَّا مِنْ ذِكْرِهِ ، إِذْ لَا وَقْتَ لَهُ وَلَا عِلَّةَ ، وَلَا عُمُرٌ مَعْلُومٌ ، مَعَ ذِكْرِهِ عَظِيمَ مَا يَأْتِي بِهِ الْمَوْتُ مِنَ الْبُشْرَى بِعَذَابِ اللّٰهِ ، أَوْ بِرَحْمَةِ اللّٰهِ عَزَّ وَجَلَّ ، مَعَ الِاعْتِبَارِ بِالَّذِينَ مَضَوْا قَبْلَهُ ، مِمَّنْ هُمْ فَوْقَهُ وَدُونَهُ ، وَأَشْكَالِهِ وَأَمْثَالِهِ ، عَظُمَتْ مَعْرِفَتُهُ بِالْمَوْتِ وَفَجْأَةِ الْمَوْتِ ،

Fa-man dhakara al-mawta bi-farāghi qalbihi min kulli shayʾin ʾillā min dhikrihi, ʾidh lā waqta lahu wa-lā ʿillata, wa-lā ʿumurun maʿlūmun, maʿa dhikrihi ʿaẓīma mā yaʾtī bihi al-mawtu mina al-bushrā bi-ʿadhābi Allāhi, ʾaw bi-raḥmati Allāhi ʿazza wa-jalla, maʿa al-iʿtibāri bi-al-ladhīna maḍaw qablahu, mimman hum fawqahu wa-dūnahu, wa-ʾashkālihi wa-ʾamthālihi, ʿaẓumat maʿrifatuhu bi-al-mawti wa-fajʾati al-mawti,

“Anyone who remembers death with his heart emptied of everything except that remembrance, recognizing that it has no fixed time, cause, or known age, while remembering the enormity of the tidings death brings, whether of God's punishment or the mercy of God, mighty and majestic, and drawing lessons from those who passed away before him, those above him, below him, and his peers and equals, will deepen his recognition of death and its suddenness,

وَأَنَّهُ نَازِلٌ بِهِ كَمَا نَزَلَ بِمَنْ مَضَى قَبْلَهُ لَا مَحَالَةَ ، فَإِذَا عَظُمَتْ مَعْرِفَتُهُ بِذٰلِكَ قَصُرَ أَمَلُهُ ، فَإِذَا قَصُرَ أَمَلُهُ حَذِرَ قَلْبُهُ مِنَ الْمَوْتِ ، فَإِذَا حَذِرَ قَلْبُهُ مِنَ الْمَوْتِ ارْتَقَبَ الْمَوْتَ ، فَإِذَا كَانَ لِلْمَوْتِ مُرْتَقِبًا سَارَعَ إِلَى الِاسْتِعْدَادِ لَهُ ، وَالِاسْتِبَاقِ إِلَى الْخَيْرَاتِ ، قَبْلَ أَنْ يَسْبِقَهُ إِلَى رُوحِهِ مَالِكُهَا .

Wa-ʾannahu nāzilun bihi kamā nazala bi-man maḍā qablahu lā maḥālata, fa-ʾidhā ʿaẓumat maʿrifatuhu bi-dhālika qaṣura ʾamaluhu, fa-ʾidhā qaṣura ʾamaluhu ḥadhira qalbuhu mina al-mawti, fa-ʾidhā ḥadhira qalbuhu mina al-mawti irtaqaba al-mawta, fa-ʾidhā kāna li-al-mawti murtaqiban sāraʿa ʾilā al-istiʿdādi lahu, wa-al-istibāqi ʾilā al-khayrāti, qabla ʾan yasbiqahu ʾilā rūḥihi mālikuhā.

“and recognize that it will certainly descend upon him as it descended upon those before him. When his recognition of this deepens, his expectations shorten. When his expectations shorten, his heart grows wary of death. When his heart grows wary of death, he watches for death. When he watches for death, he hastens to prepare for it and to race toward good deeds before his soul's Owner reaches it ahead of him.

وَكَذٰلِكَ يُرْوَى عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ رَضِيَ اللّٰهُ عَنْهُ ، أَنَّهُ قَالَ : مَنْ ارْتَقَبَ الْمَوْتَ سَارَعَ إِلَى الْخَيْرَاتِ .

Wa-ka-dhālika yurwā ʿan ʿAliyyi bni ʾAbī Ṭālibin raḍiya Allāhu ʿanhu, ʾannahu qāla: Man irtaqaba al-mawta sāraʿa ʾilā al-khayrāti.

“Likewise, it is related from ʿAlī ibn Abī Ṭālib, may God be pleased with him, that he said, ‘Anyone who watches for death hastens toward good deeds.’

Source page 179

وَرُوِىَ عَنْ عَلِيٍّ أَيْضًا ، أَنَّهُ قَالَ : إِنَّمَا يُهْلِكُ اثْنَتَانِ : الْهَوَى وَطُولُ الْأَمَلِ ، فَأَمَّا الْهَوَى فَيَصُدُّ عَنِ الْحَقِّ ، وَأَمَّا طُولُ الْأَمَلِ فَيُنْسِى الْآخِرَةَ .

Wa-ruwiya ʿan ʿAliyyin ʾayḍan, ʾannahu qāla: ʾInnamā yuhliku ithnatāni: Al-hawā wa-ṭūlu al-ʾamali, fa-ʾammā al-hawā fa-yaṣuddu ʿani al-ḥaqqi, wa-ʾammā ṭūlu al-ʾamali fa-yunsī al-ʾākhirata.

“It is also related from ʿAlī that he said, ‘Two things bring ruin: desire and long expectations. Desire turns one away from the truth, while long expectations make one forget the hereafter.’

وَصَدَقَ رَحْمَةُ اللّٰهِ عَلَيْهِ ، وَلَوْ أَنَّ غَائِبَيْنِ عَنْكَ تَرَى أَنَّ أَحَدَهُمَا قَادِمٌ سَرِيعًا فِي يَوْمِكَ أَوْ لَيْلَتِكَ أَوْ مِنْ غَدِكَ ؛ وَالْآخَرَ تَرَى أَنَّهُ يَقْدَمُ إِلَى شَهْرٍ أَوْ إِلَى حَوْلٍ ، لَاسْتَعْدَدْتَ لِلَّذِي تَرَى أَنَّهُ عَلَيْكَ قَادِمٌ سَرِيعًا ، إِنْ كَانَ أَوْصَاكَ بِوَصِيَّةٍ بَادَرْتَ إِلَى إِنْفَاذِهَا قَبْلَ أَنْ يَفْجَأَكَ بِقُدُومِهِ ، فَتَلْحَقَكَ مَلَامَتُهُ أَوْ عُقُوبَتُهُ ، وَتُهَيِّئُ لَهُ مَعَ ذٰلِكَ الْبِرَّ وَاللُّطْفَ ،

Wa-ṣadaqa raḥmatu Allāhi ʿalayhi, wa-law ʾanna ghāʾibayni ʿanka tarā ʾanna ʾaḥadahumā qādimun sarīʿan fī yawmika ʾaw laylatika ʾaw min ghadika; wa-al-ʾākhara tarā ʾannahu yaqdamu ʾilā shahrin ʾaw ʾilā ḥawlin, la-istaʿdadta li-al-ladhī tarā ʾannahu ʿalayka qādimun sarīʿan, ʾin kāna ʾawṣāka bi-waṣiyyatin bādarta ʾilā ʾinfādhihā qabla ʾan yafjaʾaka bi-qudūmihi, fa-talḥaqaka malāmatuhu ʾaw ʿuqūbatuhu, wa-tuhayyiʾu lahu maʿa dhālika al-birra wa-al-luṭfa,

“He spoke truly; may God's mercy be upon him. Suppose two people are away from you, and you expect one to arrive soon, today, tonight, or tomorrow, while you expect the other in a month or a year. You would prepare for the one you expect to come soon. If he had entrusted you with an instruction, you would hurry to carry it out before his arrival surprises you and exposes you to his reproach or punishment. Along with that, you would prepare kindness and hospitality for him.

وَإِنْ كَانَتْ إِلَيْهِ مِنْكَ ذُنُوبٌ أَوْ إِسَاءَةٌ أَجَلْتَ الْفِكْرَ وَرَوَّيْتَ ؛ كَيْفَ تَعْتَذِرُ إِلَيْهِ لِتَخْرُجَ مِنْ سَخَطِهِ أَوْ مِنْ مَلَامَتِهِ ، أَوْ لِئَلَّا تَنْتَقِصَ مَنْزِلَتُكَ عِنْدَهُ ؟

Wa-ʾin kānat ʾilayhi minka dhunūbun ʾaw ʾisāʾatun ʾajalta al-fikra wa-rawwayta; kayfa taʿtadhiru ʾilayhi li-takhruja min sakhaṭihi ʾaw min malāmatihi, ʾaw li-ʾallā tantaqiṣa manzilatuka ʿindahu?

“If you had committed offenses or mistreated him, you would turn the matter over in thought and deliberate: how could you apologize to escape his displeasure or reproach, or prevent your standing with him from diminishing?

وَمِمَّا يَدُلُّكَ عَلَى ذٰلِكَ : مَا رُوِىَ عَنْ كَعْبِ بْنِ مَالِكٍ رَضِيَ اللّٰهُ عَنْهُ حِينَ تَخَلَّفَ عَنْ غَزْوَةِ تَبُوكَ ، أَنَّهُ قَالَ : لَمَّا قِيلَ : إِنَّ النَّبِيَّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ قَدْ أَظَلَّ قَافِلًا جَعَلْتُ أَتَفَكَّرُ وَأَسْتَعِينُ عَلَى ذٰلِكَ كُلَّ ذِي رَأْيٍ مِنْ أَهْلِي ، كَيْفَ أَعْتَذِرُ إِلَيْهِ لِأَخْرُجَ مِنْ سَخَطِهِ ؟

Wa-mimmā yadulluka ʿalā dhālika: Mā ruwiya ʿan Kaʿbi bni Mālikin raḍiya Allāhu ʿanhu ḥīna takhallafa ʿan ghazwati Tabūka, ʾannahu qāla: Lammā qīla: ʾInna al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama qad ʾaẓalla qāfilan jaʿaltu ʾatafakkaru wa-ʾastaʿīnu ʿalā dhālika kulla dhī raʾyin min ʾahlī, kayfa ʾaʿtadhiru ʾilayhi li-ʾakhruja min sakhaṭihi?

“An illustration of this is what is related from Kaʿb ibn Mālik, may God be pleased with him, when he stayed behind from the expedition to Tabūk. He said, ‘When it was reported that the Prophet, may God bless him and grant him peace, was drawing near on his return, I began thinking and seeking help from every sensible person in my family: how could I apologize to him to escape his displeasure?’”

وَكَذَلِكَ مَنْ غَلَبَ عَلَى قَلْبِهِ أَنَّ الْمَوْتَ قَادِمٌ عَلَيْهِ سَرِيعًا ، ثُمَّ عَلِمَ أَنَّ الْخَبَرَ يَأْتِيهِ يَقِينًا عِنْدَ الْمَوْتِ بِهَلَاكِهِ أَوْ نَجَاتِهِ ، بَادَرَ إِلَى أَنْ يَتَرَضَّى اللَّهَ عَزَّ وَجَلَّ وَيُعْتِبَهُ بِالِاعْتِذَارِ إِلَيْهِ بِمَا يَقْبَلُهُ ، وَالطَّهَارَةِ لِقَلْبِهِ وَبَدَنِهِ مِنَ الْمَعَاصِي لِيَلْقَاهُ طَاهِرًا .

Wa-ka-dhālika man ghalaba ʿalā qalbihi ʾanna al-mawta qādimun ʿalayhi sarīʿan, thumma ʿalima ʾanna al-khabara yaʾtīhi yaqīnan ʿinda al-mawti bi-halākihi ʾaw najātihi, bādara ʾilā ʾan yataraḍḍā Allāha ʿazza wa-jalla wa-yuʿtibahu bi-al-iʿtidhāri ʾilayhi bi-mā yaqbaluhu, wa-al-ṭahārati li-qalbihi wa-badanihi mina al-maʿāṣī li-yalqāhu ṭāhiran.

Likewise, someone whose heart is dominated by the thought that death is coming swiftly, and who knows that at death he will certainly receive news of his destruction or salvation, hastens to seek the pleasure of God, mighty and majestic, and to appease Him by offering an apology He will accept and cleansing his heart and body of sins, so that he may meet Him pure.

Source page 180

وَقَدْ يَفْعَلُ ذَلِكَ أَهْلُ الْغَائِبِ بِغَائِبِهِمْ : تُكْنَسُ لَهُ الدَّارُ وَالْبُيُوتُ وَيُتَزَيَّنُ لَهُ ؛ لِيَعْلَمَ أَنَّهُمْ قَدْ أَعْظَمُوا قَدْرَهُ وَتَأَهَّبُوا لِقُدُومِهِ ، وَكَذَلِكَ الْمُقَصِّرُ أَمَلَهُ مُتَطَهِّرٌ مُسْتَعِدٌّ مُتَزَيِّنٌ ، لِيَعْلَمَ اللَّهُ عَزَّ وَجَلَّ أَنَّهُ قَدْ أَعْظَمَ قَدْرَ لِقَاءِ رَبِّهِ وَتَزَيَّنَ وَتَطَهَّرَ لِلِقَائِهِ لِئَلَّا يَسْخَطَ عَلَيْهِ ، وَأَنْ يَقْبَلَهُ وَيَرْضَى عَنْهُ .

Wa-qad yafʿalu dhālika ʾahlu al-ghāʾibi bi-ghāʾibihim: tuknasu lahu al-dāru wa-al-buyūtu wa-yutazayyanu lahu; li-yaʿlama ʾannahum qad ʾaʿẓamū qadrahu wa-taʾahhabū li-qudūmihi, wa-ka-dhālika al-muqaṣṣiru ʾamalahu mutaṭahhirun mustaʿiddun mutazayyinun, li-yaʿlama Allāhu ʿazza wa-jalla ʾannahu qad ʾaʿẓama qadra liqāʾi rabbihi wa-tazayyana wa-taṭahhara li-liqāʾihi li-ʾallā yaskhaṭa ʿalayhi, wa-ʾan yaqbalahu wa-yarḍā ʿanhu.

The family of someone who is away may do this for his return: the house and rooms are swept for him, and they dress themselves up, so that he will know they have valued him highly and prepared for his arrival. Likewise, someone who limits his hopes for a long life purifies himself, prepares himself, and makes himself presentable, so that God, mighty and majestic, may know he has attached great importance to meeting his Lord and has adorned and purified himself for that meeting, lest He be angry with him, and in order that He may accept him and be pleased with him.

وَمِمَّا يُهَيِّجُ الْعَبْدَ عَلَى ذِكْرِ تَخْوِيفِ مُسَارَعَةِ الْمَوْتِ ، مَا أَخْبَرْتُكَ مِنْ زَوَالِ الْأَوْقَاتِ الَّتِي لَا يَجُوزُ فِيهَا الْأَمْنُ لَهُ .

Wa-mimmā yuhayyiju al-ʿabda ʿalā dhikri takhwīfi musāraʿati al-mawti, mā ʾakhbartuka min zawāli al-ʾawqāti allatī lā yajūzu fīhā al-ʾamnu lahu.

Among the things that stir a servant to remember the frightening swiftness of death is what I told you about the passing of times in which he has no right to feel secure.

وَكَذَلِكَ يُرْوَى عَنْ لُقْمَانَ عَلَيْهِ السَّلَامُ ، أَنَّهُ قَالَ لِابْنِهِ : « يَا بُنَيَّ أَمْرٌ لَا تَدْرِي مَتَى يَلْقَاكَ فَاسْتَعِدَّ لَهُ قَبْلَ أَنْ يَفْجَأَكَ » .

Wa-ka-dhālika yurwā ʿan Luqmāna ʿalayhi al-salāmu, ʾannahu qāla li-ibnihi: «Yā bunayya ʾamrun lā tadrī matā yalqāka fa-istaʿidda lahu qabla ʾan yafjaʾaka».

It is likewise related of Luqmān, peace be upon him, that he said to his son, “My son, here is a matter that you do not know when you will encounter. Prepare for it before it takes you by surprise.”

وَكَذَلِكَ قَالَ بَعْضُ الْحُكَمَاءِ : كَرْبٌ بِيَدِ سِوَاكَ لَا تَدْرِي مَتَى يَغْشَاكَ .

Wa-ka-dhālika qāla baʿḍu al-ḥukamāʾi: karbun bi-yadi siwāka lā tadrī matā yaghshāka.

Likewise, one of the sages said, “An anguish in another’s hands: you do not know when it will overtake you.”

وَقَالَ لُقْمَانُ لِابْنِهِ : يَا بُنَيَّ ، لَا تُؤَخِّرِ التَّوْبَةَ فَإِنَّ مَلَكَ الْمَوْتِ يَأْتِي بَغْتَةً .

Wa-qāla Luqmānu li-ibnihi: yā bunayya, lā tuʾakhkhiri al-tawbata fa-ʾinna malaka al-mawti yaʾtī baghtatan.

Luqmān said to his son, “My son, do not put off repentance, for the Angel of Death comes without warning.”

وَقَدْ رُوِيَ عَنْ بَعْضِهِمْ : أَنَّهُ بَاتَ فَلَمْ يَزَلْ مُتَلَفِّتًا يَمِينًا وَشِمَالًا حَتَّى أَصْبَحَ ، فَقِيلَ لَهُ فِي ذَلِكَ ، فَقَالَ : كُنْتُ أَنْتَظِرُ مِنْ أَيِّ شِقٍّ يَجِيئُنِي مَلَكُ الْمَوْتِ .

Wa-qad ruwiya ʿan baʿḍihim: ʾannahu bāta fa-lam yazal mutalaffitan yamīnan wa-shimālan ḥattā ʾaṣbaḥa, fa-qīla lahu fī dhālika, fa-qāla: kuntu ʾantaẓiru min ʾayyi shiqqin yajīʾunī malaku al-mawti.

It is related of one of them that he spent the night continually looking right and left until morning. Asked about this, he said, “I was waiting to see from which side the Angel of Death would come to me.”

وَقِيلَ لِلرَّبِيعِ بْنِ خُثَيْمٍ : كَيْفَ أَصْبَحْتَ ؟ قَالَ : أَصْبَحْنَا ضُعَفَاءَ مُذْنِبِينَ :

Wa-qīla li-al-Rabīʿi bni Khuthaymin: kayfa ʾaṣbaḥta? Qāla: ʾaṣbaḥnā ḍuʿafāʾa mudhnibīna:

Al-Rabīʿ ibn Khuthaym was asked, “How are you this morning?” He replied, “We have reached the morning weak and sinful:

نَأْكُلُ أَرْزَاقَنَا وَنَنْتَظِرُ آجَالَنَا .

Naʾkulu ʾarzāqanā wa-nantaẓiru ʾājālanā.

we consume our allotted sustenance and await our appointed ends.”

وَقَالَ رَجُلٌ لِسَعِيدِ بْنِ أَبِي السَّائِبِ : كَيْفَ أَصْبَحْتَ ؟ قَالَ : أَصْبَحْتُ أَتَوَقَّعُ الْمَوْتَ عَلَى غَيْرِ عُدَّةٍ .

Wa-qāla rajulun li-Saʿīdi bni ʾAbī al-Sāʾibi: kayfa ʾaṣbaḥta? Qāla: ʾaṣbaḥtu ʾatawaqqaʿu al-mawta ʿalā ghayri ʿuddatin.

A man said to Saʿīd ibn Abī al-Sāʾib, “How are you this morning?” He replied, “I have reached the morning expecting death, without any preparation.”

Source page 181

بَابُ مَا يُهَيِّجُ عَلَى مَعْرِفَةِ كَرَاهِيَةِ الْمَوْتِ وَكَرْبِهِ

Bābu mā yuhayyiju ʿalā maʿrifati karāhiyati al-mawti wa-karbihi

Chapter on What Awakens Recognition of Death’s Horror and Anguish

وَأَمَّا مَا يُهَيِّجُ عَلَى مَعْرِفَةِ كَرَاهِيَتِهِ وَكَرْبِهِ ، وَمَا يَتَغَشَّاهُ مِنْ هَوْلِهِ : فَإِنَّ ابْنَ آدَمَ إِنَّمَا يَأْلَمُ مِنْ كُلِّ مَوْضِعٍ مِنْ جَسَدِهِ ، إِنْ أَصَابَتْهُ شَوْكَةٌ فَمَا فَوْقَهَا وَجَدَ الْأَلَمَ بِرُوحِهِ ، وَلَوْلَا ذَلِكَ مَا وَجَدَ أَلَمًا ، أَلَا تَرَاهُ إِذَا خَرَجَ الرُّوحُ مِنْهُ ، لَوْ حُرِقَ بِالنَّارِ مَا وَجَدَ لِذَلِكَ أَلَمًا ؟ فَإِذَا كَانَ الْبَدَنُ إِنَّمَا يَأْلَمُ بِالرُّوحِ ،

Wa-ʾammā mā yuhayyiju ʿalā maʿrifati karāhiyatihi wa-karbihi, wa-mā yataghashshāhu min hawlihi: fa-ʾinna ibna ʾĀdama ʾinnamā yaʾlamu min kulli mawḍiʿin min jasadihi, ʾin ʾaṣābat-hu shawkatun fa-mā fawqahā wajada al-ʾalama bi-rūḥihi, wa-lawlā dhālika mā wajada ʾalaman, ʾa-lā tarāhu ʾidhā kharaja al-rūḥu minhu, law ḥuriqa bi-al-nāri mā wajada li-dhālika ʾalaman? Fa-ʾidhā kāna al-badanu ʾinnamā yaʾlamu bi-al-rūḥi,

As for what awakens recognition of death’s horror and anguish, and the terror that envelops a person: a human being feels pain in every part of his body only through his spirit. If a thorn or anything worse strikes him, it is through his spirit that he feels the pain; without it he would feel none. Do you not see that once the spirit has left him, even if he were burned with fire he would feel no pain from it? Since the body feels pain only through the spirit,

فَمَا ظَنُّكَ بِالرُّوحِ إِذَا كَانَ هُوَ الْمَجْذُوبَ مِنْ كُلِّ عِرْقٍ وَمَفْصِلٍ ، وَأَصْلِ كُلِّ شَعْرَةٍ وَبَشَرَةٍ ، مِنْ أَعْلَاهُ وَأَسْفَلِهِ وَجَمِيعِ بَدَنِهِ .

Fa-mā ẓannuka bi-al-rūḥi ʾidhā kāna huwa al-majdhūba min kulli ʿirqin wa-mafṣilin, wa-ʾaṣli kulli shaʿratin wa-basharatin, min ʾaʿlāhu wa-ʾasfalihi wa-jamīʿi badanihi.

what do you imagine the spirit experiences when it itself is being pulled from every vein and joint, from the root of every hair and every patch of skin, from the top, the bottom, and the whole of his body?

فَلَا تَسْأَلْ عَنْ أَلَمِهِ وَكَرْبِهِ وَوَجَعِهِ ، وَقَدْ يُرْوَى أَنَّ الْمَوْتَ أَشَدُّ مِنْ ضَرْبٍ بِالسُّيُوفِ وَنَشْرٍ بِالْمَنَاشِيرِ وَقَرْضٍ بِالْمَقَارِيضِ ، لِأَنَّ ضَرْبَ السُّيُوفِ وَنَشْرَ الْمَنَاشِيرِ إِنَّمَا يُؤْلِمُ الْبَدَنَ بِالرُّوحِ ، فَإِذَا كَانَ الرُّوحُ هُوَ الْمُبَاشَرَ بِالْأَخْذِ وَالْجَذْبِ ، فَذَلِكَ أَشَدُّ أَلَمًا وَوَجَعًا ، وَإِنَّمَا صَارَ الْمَضْرُوبُ بِالسَّيْفِ وَغَيْرِهِ يَسْتَغِيثُ وَيَصِيحُ ،

Fa-lā tasʾal ʿan ʾalamihi wa-karbihi wa-wajaʿihi, wa-qad yurwā ʾanna al-mawta ʾashaddu min ḍarbin bi-al-suyūfi wa-nashrin bi-al-manāshīri wa-qarḍin bi-al-maqārīḍi, li-ʾanna ḍarba al-suyūfi wa-nashra al-manāshīri ʾinnamā yuʾlimu al-badana bi-al-rūḥi, fa-ʾidhā kāna al-rūḥu huwa al-mubāshara bi-al-ʾakhdhi wa-al-jadhbi, fa-dhālika ʾashaddu ʾalaman wa-wajaʿan, wa-ʾinnamā ṣāra al-maḍrūbu bi-al-sayfi wa-ghayrihi yastaghīthu wa-yaṣīḥu,

Do not even ask about its pain, anguish, and suffering. It is related that death is harsher than blows with swords, sawing with saws, and cutting with shears, because sword blows and sawing hurt the body only through the spirit. When the spirit itself is directly seized and pulled, the pain and suffering are greater still. Someone struck by a sword or another weapon can call for help and scream

لِأَنَّ الْقُوَى بَعْدُ فِيهِ بَاقِيَةٌ وَاللِّسَانَ مُطْلَقٌ وَإِنَّمَا انْقَطَعَ صَوْتُ الْمَيِّتِ لِأَنَّ الْكَرْبَ قَدْ تَبَالَغَ فِيهِ وَتَصَاعَدَ ، وَغَلَبَ عَلَى كُلِّ مَوْضِعٍ ، فَهَدَّ كُلَّ قُوَّةٍ وَكَسَرَ كُلَّ جَارِحَةٍ ، وَتَغَشَّى الْعَقْلَ وَقَلَّصَ اللِّسَانَ وَأَبْكَمَهُ ، فَإِنْ فَضَلَتْ فِيهِ فَضْلَةُ قُوَّةٍ ، سَمِعْتَ لَهُ خُوَارًا لِجَذْبِ رُوحِهِ وَأَنِينًا وَغَرْغَرَةً بِرُوحِهِ فِي حَلْقِهِ ، قَدْ تَغَيَّرَ لِذَلِكَ لَوْنُهُ ،

Li-ʾanna al-quwā baʿdu fīhi bāqiyatun wa-al-lisāna muṭlaqun wa-ʾinnamā inqaṭaʿa ṣawtu al-mayyiti li-ʾanna al-karba qad tabālagha fīhi wa-taṣāʿada, wa-ghalaba ʿalā kulli mawḍiʿin, fa-hadda kulla quwwatin wa-kasara kulla jāriḥatin, wa-taghashshā al-ʿaqla wa-qallaṣa al-lisāna wa-ʾabkamahu, fa-ʾin faḍalat fīhi faḍlatu quwwatin, samiʿta lahu khuwāran li-jadhbi rūḥihi wa-ʾanīnan wa-ghargharatan bi-rūḥihi fī ḥalqihi, qad taghayyara li-dhālika lawnuhu,

because his powers still remain and his tongue is free. The dying person’s voice falls silent only because his anguish has reached its height, mounted, and overwhelmed every part of him, demolishing every power, breaking every limb, engulfing his mind, and contracting his tongue and making it mute. If any remnant of strength remains in him, you hear a low bellow as his spirit is drawn out, along with groaning and the rattling of his spirit in his throat. His color has changed because of this,

حَتَّى ظَهَرَ مِنْهُ أَصْلُ طَبْعِهِ الَّذِي مِنْهُ خُلِقَ وَعَلَيْهِ طُبِعَ ، فَرَأَيْتَ كَالتُّرَابِ عَلَى وَجْهِهِ ، قَدْ تَغَيَّرَ لِذَلِكَ لَوْنُهُ وَجُذِبَ كُلُّ عِرْقٍ مِنْهُ عَلَى حِيَالِهِ ، حَتَّى تَرْتَفِعَ الْحَدَقَتَانِ إِلَى أَعَالِي الْجُفُونِ ، وَتَقَلَّصَ اللِّسَانُ إِلَى أَصْلِهِ ، وَجَفَّتِ الشَّفَتَانِ وَقَلَصَتَا ، وَارْتَفَعَتِ الْأُنْثَيَانِ إِلَى الْحَالِبَيْنِ ، وَمِنَ الْمَرْأَةِ الثَّدْيَانِ حَتَّى لَا يَبْقَى إِلَّا أَقَلُّهُمَا ، وَجَفَّتِ الْأَعْصَابُ وَيَبِسَتْ .

Ḥattā ẓahara minhu ʾaṣlu ṭabʿihi alladhī minhu khuliqa wa-ʿalayhi ṭubiʿa, fa-raʾayta ka-al-turābi ʿalā wajhihi, qad taghayyara li-dhālika lawnuhu wa-judhiba kullu ʿirqin minhu ʿalā ḥiyālihi, ḥattā tartafiʿa al-ḥadaqatāni ʾilā ʾaʿālī al-jufūni, wa-taqallaṣa al-lisānu ʾilā ʾaṣlihi, wa-jaffati al-shafatāni wa-qalaṣatā, wa-irtafaʿati al-ʾunthayāni ʾilā al-ḥālibayni, wa-mina al-marʾati al-thadyāni ḥattā lā yabqā ʾillā ʾaqalluhumā, wa-jaffati al-ʾaʿṣābu wa-yabisat.

until the original substance from which he was created and upon which he was formed shows through: you see something like dust upon his face. His color has changed because of this, and each vein has been pulled separately, until the pupils rise to the tops of the eyelids. His tongue contracts to its root, his lips dry and shrink, and his testicles draw up toward his groins; in a woman, her breasts draw up until only the smallest part of them remains. The sinews dry and wither.

Source page 182

فَلَا تَسْأَلْ عَنْ بَدَنٍ مُجَدَّلٍ ، تُجْذَبُ عُرُوقُهُ وَأَعْضَاؤُهُ وَبَشَرَتُهُ ، ثُمَّ يَمُوتُ عُضْوًا عُضْوًا عَلَى حِيَالِهِ ، فَتَخْضَرُّ أَنَامِلُهُ ثُمَّ تَبْرُدُ قَدَمَاهُ ، ثُمَّ تَبْرُدُ سَاقَاهُ ، ثُمَّ فَخِذَاهُ بِسَكَرَاتٍ وَكَرْبٍ يَتَغَشَّاهُ ، وَكَرْبٍ مِنْ بَعْدِ كَرْبٍ ، وَسَكْرَةٍ مِنْ بَعْدِ سَكْرَةٍ مَعَ كُلِّ جَذْبَةٍ ، حَتَّى بَلَغَ بِهَا إِلَى الْحُلْقُومِ ، فَعِنْدَ ذَلِكَ تَنْقَطِعُ الْمَعْرِفَةُ عَنِ الدُّنْيَا وَأَهْلِهَا ،

Fa-lā tasʾal ʿan badanin mujaddalin, tujdhabu ʿurūquhu wa-ʾaʿḍāʾuhu wa-basharatuhu, thumma yamūtu ʿuḍwan ʿuḍwan ʿalā ḥiyālihi, fa-takhḍarru ʾanāmiluhu thumma tabrudu qadamāhu, thumma tabrudu sāqāhu, thumma fakhidhāhu bi-sakarātin wa-karbin yataghashshāhu, wa-karbin min baʿdi karbin, wa-sakratin min baʿdi sakratin maʿa kulli jadhbatin, ḥattā balagha bihā ʾilā al-ḥulqūmi, fa-ʿinda dhālika tanqaṭiʿu al-maʿrifatu ʿani al-dunyā wa-ʾahlihā,

Do not even ask about a body laid low, its veins, organs, and skin being pulled. It then dies part by part, each separately: the fingertips turn green, the feet grow cold, then the lower legs grow cold, then the thighs, while death throes and anguish engulf him, anguish after anguish and death throe after death throe with every pull, until it brings the spirit to the throat. At that point, awareness of this world and its inhabitants breaks off,

وَيَزُولُ عَنْهُ قَبُولُ التَّوْبَةِ ، حِينَ تَحْضُرُهُ الْحَسْرَةُ وَالنَّدَامَةُ .

Wa-yazūlu ʿanhu qabūlu al-tawbati, ḥīna taḥḍuruhu al-ḥasratu wa-al-nadāmatu.

and the possibility of his repentance being accepted passes away, just when grief and remorse descend upon him.

وَكَذَلِكَ يُرْوَى عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ : « تُقْبَلُ تَوْبَتُهُ مَا لَمْ يُغَرْغِرْ » .

Wa-ka-dhālika yurwā ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾannahu qāla: «Tuqbalu tawbatuhu mā lam yugharghir».

It is likewise related that the Prophet, may God bless him and grant him peace, said, “His repentance is accepted as long as the death rattle has not begun.”

وَقَالَ مُجَاهِدٌ فِي قَوْلِهِ عَزَّ وَجَلَّ : وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّى إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ : إِذَا عَايَنَ الرُّسُلَ فَعِنْدَ ذَلِكَ تَبْدُو لَهُ صَفْحَةُ وَجْهِ مَلَكِ الْمَوْتِ .

Wa-qāla Mujāhidun fī qawlihi ʿazza wa-jalla: wa-laysati al-tawbatu li-alladhīna yaʿmalūna al-sayyiʾāti ḥattā ʾidhā ḥaḍara ʾaḥadahumu al-mawtu qāla: ʾidhā ʿāyana al-rusula fa-ʿinda dhālika tabdū lahu ṣafḥatu wajhi malaki al-mawti.

Concerning His words, mighty and majestic, “Repentance is not for those who go on doing evil deeds until death comes to one of them,” Mujāhid said, “When he sees the messengers with his own eyes.” At that moment, the face of the Angel of Death appears to him.

فَلَا تَسْأَلْ عَنْ طَعْمِ مَرَارَةِ الْمَوْتِ وَكَرْبِهِ حِينَ تَبَالَغَ فِيهِ الْكَرْبُ ، وَاجْتَمَعَتِ السَّكَرَاتُ .

Fa-lā tasʾal ʿan ṭaʿmi marārati al-mawti wa-karbihi ḥīna tabālagha fīhi al-karbu, wa-ijtamaʿati al-sakarātu.

Do not even ask about the taste of death’s bitterness and anguish when his anguish reaches its utmost and the death throes converge.

وَيُبَيِّنُ ذَلِكَ مَا رَوَى جَابِرُ بْنُ عَبْدِ اللَّهِ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فِي بَعْضِ الْحَدِيثِ ، « أَنَّ نَفَرًا مِنْ بَنِي إِسْرَائِيلَ مَرُّوا بِمَقْبَرَةٍ ، فَقَالَ بَعْضُهُمْ لِبَعْضٍ : لَوْ دَعَوْتُمُ اللَّهَ عَزَّ وَجَلَّ أَنْ يُخْرِجَ لَكُمْ مِنْ هَذِهِ الْمَقْبَرَةِ مَيِّتًا تَسْأَلُونَهُ ؟ فَدَعَوُا اللَّهَ عَزَّ وَجَلَّ ، فَإِذَا هُمْ بِرَجُلٍ خِلَاسِيٍّ بَيْنَ عَيْنَيْهِ أَثَرُ السُّجُودِ ،

Wa-yubayyinu dhālika mā rawā Jābiru bnu ʿAbdi Allāhi ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama, fī baʿḍi al-ḥadīthi, «ʾAnna nafaran min Banī ʾIsrāʾīla marrū bi-maqbaratin, fa-qāla baʿḍuhum li-baʿḍin: law daʿawtumu Allāha ʿazza wa-jalla ʾan yukhrija lakum min hādhihi al-maqbarati mayyitan tasʾalūnahu? Fa-daʿawu Allāha ʿazza wa-jalla, fa-ʾidhā hum bi-rajulin khilāsiyyin bayna ʿaynayhi ʾatharu al-sujūdi,

This is made clear by a passage in a report that Jābir ibn ʿAbd Allāh related from the Prophet, may God bless him and grant him peace: “A group of Israelites passed a graveyard, and some said to the others, ‘Why not ask God, mighty and majestic, to bring a dead person out of this graveyard for you to question?’ So they called upon God, mighty and majestic, and suddenly there was a brown-complexioned man, with the mark of prostration between his eyes,

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قَدْ خَرَجَ مِنْ قَبْرٍ مِنْ تِلْكَ الْقُبُورِ ، فَقَالَ : يَا قَوْمِ مَاذَا أَرَدْتُمْ مِنِّي ؟ ! لَقَدْ ذُقْتُ الْمَوْتَ مُنْذُ خَمْسِينَ عَامًا مَا سَكَنَتْ مَرَارَةُ الْمَوْتِ مِنْ قَلْبِي ! » .

Qad kharaja min qabrin min tilka al-qubūri, fa-qāla: yā qawmi mādhā ʾaradtum minnī?! La-qad dhuqtu al-mawta mundhu khamsīna ʿāman mā sakanat marāratu al-mawti min qalbī!».

who had emerged from one of those graves. He said, ‘My people, what do you want from me? I tasted death fifty years ago, and its bitterness has still not subsided in my heart!’”

وَرَوَى مَكْحُولٌ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ : « لَوْ أَنَّ أَلَمَ شَعْرَةٍ مِنْ شَعْرِ الْمَيِّتِ وُضِعَ عَلَى أَهْلِ السَّمَاوَاتِ وَالْأَرْضِ لَمَاتُوا » لِأَنَّ فِي كُلِّ شَعْرَةٍ الْمَوْتَ ، وَلَا يَقَعُ الْمَوْتُ بِشَيْءٍ إِلَّا مَاتَ .

Wa-rawā Makḥūlun ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾannahu qāla: «Law ʾanna ʾalama shaʿratin min shaʿri al-mayyiti wuḍiʿa ʿalā ʾahli al-samāwāti wa-al-ʾarḍi la-mātū» li-ʾanna fī kulli shaʿratin al-mawta, wa-lā yaqaʿu al-mawtu bi-shayʾin ʾillā māta.

Makḥūl related that the Prophet, may God bless him and grant him peace, said, “If the pain of a single hair of the dying person were placed upon the inhabitants of the heavens and the earth, they would die.” For death is in every hair, and nothing that death touches fails to die.

وَيُرْوَى : « لَوْ أَنَّ قَطْرَةً مِنْ أَلَمِ الْمَوْتِ وُضِعَتْ عَلَى جِبَالِ الدُّنْيَا كُلِّهَا لَذَابَتْ » .

Wa-yurwā: «Law ʾanna qaṭratan min ʾalami al-mawti wuḍiʿat ʿalā jibāli al-dunyā kullihā la-dhābat».

It is related, “If a single drop of death’s pain were placed upon all the mountains of the world, they would melt.”

وَقَدْ يُرْوَى أَنَّ اللَّهَ عَزَّ وَجَلَّ ، قَالَ لِإِبْرَاهِيمَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، لَمَّا مَاتَ : « يَا خَلِيلِي مُتَّ ، يَا خَلِيلِي مُتَّ ، يَا خَلِيلِي مُتَّ . قَالَ : يَا خَلِيلِي كَيْفَ وَجَدْتَ الْمَوْتَ ؟ قَالَ :

Wa-qad yurwā ʾanna Allāha ʿazza wa-jalla, qāla li-ʾIbrāhīma ṣallā Allāhu ʿalayhi wa-sallama, lammā māta: «Yā khalīlī mutta, yā khalīlī mutta, yā khalīlī mutta. Qāla: yā khalīlī kayfa wajadta al-mawta? Qāla:

It is related that God, mighty and majestic, said to Abraham, may God bless him and grant him peace, when he died, “My beloved friend, you have died. My beloved friend, you have died. My beloved friend, you have died.” He said, “My beloved friend, how did you find death?” He replied,

يَا خَلِيلِي كَسَفُّودٍ جُعِلَ فِي صُوفٍ رَطْبٍ ثُمَّ جُذِبَ ، قَالَ : أَمَا إِنَّا قَدْ هَوَّنَّاهُ عَلَيْكَ » .

Yā khalīlī ka-saffūdin juʿila fī ṣūfin raṭbin thumma judhiba, qāla: ʾamā ʾinnā qad hawwannāhu ʿalayka».

“My beloved friend, like a skewer pushed into wet wool and then pulled out.” He said, “Yet We made it easy for you.”

وَرُوِيَ عَنْ مُوسَى صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، أَنَّهُ لَمَّا صَارَ رُوحُهُ إِلَى اللَّهِ تَبَارَكَ وَتَعَالَى ، قَالَ لَهُ رَبُّهُ : « يَا مُوسَى كَيْفَ وَجَدْتَ الْمَوْتَ ؟ قَالَ : وَجَدْتُ نَفْسِي كَالْعُصْفُورِ حَيْثُ يُقْلَى عَلَى الْمِقْلَى ؛ لَا يَمُوتُ فَيَسْتَرِيحَ ، وَلَا يَنْجُو فَيَطِيرَ » .

Wa-ruwiya ʿan Mūsā ṣallā Allāhu ʿalayhi wa-sallama, ʾannahu lammā ṣāra rūḥuhu ʾilā Allāhi tabāraka wa-taʿālā, qāla lahu rabbuhu: «Yā Mūsā kayfa wajadta al-mawta? Qāla: wajadtu nafsī ka-al-ʿuṣfūri ḥaythu yuqlā ʿalā al-miqlā; lā yamūtu fa-yastarīḥa, wa-lā yanjū fa-yaṭīra».

It is related of Moses, may God bless him and grant him peace, that when his spirit came to God, blessed and exalted, his Lord said to him, “Moses, how did you find death?” He replied, “I found myself like a sparrow being fried in a pan: it neither dies and finds relief nor escapes and flies away.”

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وَيُرْوَى عَنْهُ أَيْضًا أَنَّهُ قَالَ : « وَجَدْتُ نَفْسِي كَشَاةٍ حَيَّةٍ تُسْلَخُ بِيَدِ الْقَصَّابِ » .

Wa-yurwā ʿanhu ʾayḍan ʾannahu qāla: «Wajadtu nafsī ka-shātin ḥayyatin tuslakhu bi-yadi al-qaṣṣābi».

It is also related that he said, “I found myself like a living sheep being skinned by a butcher.”

وَيُرْوَى عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؛ أَنَّهُ كَانَ عِنْدَهُ قَدَحٌ مِنْ مَاءٍ عِنْدَ الْمَوْتِ فَجَعَلَ يُدْخِلُ يَدَهُ فِي الْمَاءِ ثُمَّ يَمْسَحُ بِهَا وَجْهَهُ وَيَقُولُ : « اللَّهُمَّ هَوِّنْ عَلَيَّ سَكَرَاتِ الْمَوْتِ » ، وَفَاطِمَةُ رَضِيَ اللَّهُ عَنْهَا تَقُولُ : وَاكَرْبَاهْ يَا أَبَتَاهْ ، وَهُوَ يَقُولُ : « لَا كَرْبَ عَلَى أَبِيكِ بَعْدَ الْيَوْمِ » .

Wa-yurwā ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama; ʾannahu kāna ʿindahu qadaḥun min māʾin ʿinda al-mawti fa-jaʿala yudkhilu yadahu fī al-māʾi thumma yamsaḥu bihā wajhahu wa-yaqūlu: «Allāhumma hawwin ʿalayya sakarāti al-mawti», wa-Fāṭimatu raḍiya Allāhu ʿanhā taqūlu: wā-karbāh yā ʾabatāh, wa-huwa yaqūlu: «Lā karba ʿalā ʾabīki baʿda al-yawmi».

It is related that the Prophet, may God bless him and grant him peace, had a cup of water beside him as he was dying. He repeatedly dipped his hand into the water, wiped his face with it, and said, “O God, make the throes of death easy for me.” Fāṭima, may God be pleased with her, was saying, “Oh, the anguish, my father!” And he was saying, “Your father will have no anguish after today.”

وَقَالَ عِيسَى صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : « يَا مَعْشَرَ الْحَوَارِيِّينَ : اُدْعُوا اللَّهَ عَزَّ وَجَلَّ أَنْ يُهَوِّنَ عَلَيَّ هَذِهِ السَّكْرَةَ ، يَعْنِي : الْمَوْتَ ، فَلَقَدْ خِفْتُ الْمَوْتَ مَخَافَةً ، أَوْقَفَنِي خَوْفِي مِنَ الْمَوْتِ عَلَى الْمَوْتِ » .

Wa-qāla ʿĪsā ṣallā Allāhu ʿalayhi wa-sallama: «Yā maʿshara al-ḥawāriyyīna: udʿū Allāha ʿazza wa-jalla ʾan yuhawwina ʿalayya hādhihi al-sakrata, yaʿnī: al-mawta, fa-la-qad khiftu al-mawta makhāfatan, ʾawqafanī khawfī mina al-mawti ʿalā al-mawti».

Jesus, may God bless him and grant him peace, said, “Disciples, ask God, mighty and majestic, to make this agony easy for me,” meaning death, “for I have feared death so greatly that my fear of death has brought me to death’s door.”

وَقَالَ عُمَرُ بْنُ رِزْقِ اللَّهِ : لَوْلَا أَنِّي أَخَافُ أَنْ يَكُونَ قَسَمًا لَا أَبَرُّهُ لَحَلَفْتُ أَلَّا أَفْرَحَ بِشَيْءٍ مِنَ الدُّنْيَا حَتَّى أَعْلَمَ مَا لِي فِي وَجْهِ رُسُلِ رَبِّي .

Wa-qāla ʿUmaru bnu Rizqi Allāhi: lawlā ʾannī ʾakhāfu ʾan yakūna qasaman lā ʾabarruhu la-ḥalaftu ʾallā ʾafraḥa bi-shayʾin mina al-dunyā ḥattā ʾaʿlama mā lī fī wajhi rusuli rabbī.

ʿUmar ibn Rizq Allāh said, “Were I not afraid of making an oath I could not keep, I would swear never to rejoice in anything in this world until I know what awaits me in the faces of my Lord’s messengers.”

فَهَؤُلَاءِ أَوْلِيَاءُ اللَّهِ وَأَحِبَّاؤُهُ لَمْ تَزُلْ عَنْهُمْ سَكَرَاتُ الْمَوْتِ وَغُمُومُهُ مَعَ تَهْوِينِهِ عَلَى بَعْضٍ ، فَمَا ظَنُّكَ بِغُمُومِ الْمَوْتِ وَكَرْبِهِ وَشِدَّتِهِ عَلَى الْمُخَلِّطِينَ ، مَعَ مَا قَدِ اجْتَمَعَ عَلَيْهِمْ مِنَ الْحَسْرَةِ وَالنَّدَامَةِ وَالتَّأَسُّفِ عَلَى مَا قَدْ فَاتَ ، حَتَّى يَبْلُغَ مِنْهُمُ الْكَرْبُ مَدَاهُ ، وَيَنْتَهِيَ مِنْهُمْ مُنْتَهَاهُ ؟ فَعِنْدَ ذَلِكَ يَبْدُو لَهُمْ مَلَكُ الْمَوْتِ بِصَفْحَةِ وَجْهِهِ .

Fa-hāʾulāʾi ʾawliyāʾu Allāhi wa-ʾaḥibbāʾuhu lam tazul ʿanhum sakarātu al-mawti wa-ghumūmuhu maʿa tahwīnihi ʿalā baʿḍin, fa-mā ẓannuka bi-ghumūmi al-mawti wa-karbihi wa-shiddatihi ʿalā al-mukhalliṭīna, maʿa mā qadi ijtamaʿa ʿalayhim mina al-ḥasrati wa-al-nadāmati wa-al-taʾassufi ʿalā mā qad fāta, ḥattā yablugha minhumu al-karbu madāhu, wa-yantahiya minhum muntahāhu? Fa-ʿinda dhālika yabdū lahum malaku al-mawti bi-ṣafḥati wajhihi.

These are God’s friends and beloved ones, yet death’s throes and sorrows were not taken away from them, even though it was made easier for some. What, then, do you imagine of death’s sorrows, anguish, and severity for those who mix good with evil, together with all the grief, remorse, and regret for what is past that have converged upon them, until their anguish reaches its full extent and utmost limit? At that moment, the Angel of Death shows them his face.

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وَكَذَلِكَ يُرْوَى فِي بَعْضِ حَدِيثِ الْمِعْرَاجِ أَنَّهُ قَالَ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَسَأَلَ مَلَكَ الْمَوْتِ عَنْ ذَلِكَ - فَقَالَ : آمُرُ أَعْوَانِي مِنَ الْمَلَائِكَةِ أَنْ يُعَالِجُوا رُوحَهُ حَتَّى إِذَا بَلَغَتِ الْحُلْقُومَ بَدَأْتُ لَهَا فَتَنَاوَلْتُهَا مِنْهُ . فَمَا ظَنُّكَ بِالنَّظَرِ إِلَى وَجْهِ مَلَكِ الْمَوْتِ ، إِنْ كَانَ مِنْ أَهْلِ الشَّقَاوَةِ وَالْعَدَاوَةِ ، فَلَا تَسْأَلْ عَنْ قُبْحِهِ وَكَرَاهَةِ وَجْهِهِ ،

Wa-ka-dhālika yurwā fī baʿḍi ḥadīthi al-miʿrāji ʾannahu qāla li-al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama - wa-saʾala malaka al-mawti ʿan dhālika - fa-qāla: ʾāmuru ʾaʿwānī mina al-malāʾikati ʾan yuʿālijū rūḥahu ḥattā ʾidhā balaghati al-ḥulqūma badaʾtu lahā fa-tanāwaltuhā minhu. Fa-mā ẓannuka bi-al-naẓari ʾilā wajhi malaki al-mawti, ʾin kāna min ʾahli al-shaqāwati wa-al-ʿadāwati, fa-lā tasʾal ʿan qubḥihi wa-karāhati wajhihi,

Likewise, a passage in the account of the Ascension relates that he spoke to the Prophet, may God bless him and grant him peace, after the Prophet had asked the Angel of Death about this. He said, “I command my angelic helpers to work upon his spirit until it reaches his throat; then I come forward for it and take it from him.” What, then, do you imagine of looking upon the Angel of Death’s face? If the dying person is among the wretched and hostile, do not even ask about the ugliness of the angel’s appearance and the horror of his face.

فَعِنْدَ ذَلِكَ تُحِسُّ النَّفْسُ بِالْبَلَاءِ وَالْعَطَبِ وَالْهَلَاكِ .

Fa-ʿinda dhālika tuḥissu al-nafsu bi-al-balāʾi wa-al-ʿaṭabi wa-al-halāki.

At that moment the soul senses affliction, ruin, and destruction.

وَقَدْ رُوِيَ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا : أَنَّ إِبْرَاهِيمَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، كَانَ رَجُلًا غَيُورًا ، وَكَانَ لَهُ بَيْتٌ يَتَعَبَّدُ فِيهِ ، فَإِذَا خَرَجَ أَغْلَقَهُ ؛ فَأَغْلَقَهُ ذَاتَ يَوْمٍ ، فَخَرَجَ ثُمَّ رَجَعَ ، فَإِذَا هُوَ بِرَجُلٍ فِي جَوْفِ الْبَيْتِ ، فَقَالَ : « مَنْ أَدْخَلَكَ دَارِي ؟ » قَالَ : أَدْخَلَنِيهَا رَبُّهَا ؟ .

Wa-qad ruwiya ʿan ʿIkrimata ʿani Ibni ʿAbbāsin raḍiya Allāhu ʿanhumā: ʾanna ʾIbrāhīma ṣallā Allāhu ʿalayhi wa-sallama, kāna rajulan ghayūran, wa-kāna lahu baytun yataʿabbadu fīhi, fa-ʾidhā kharaja ʾaghlaqahu; fa-ʾaghlaqahu dhāta yawmin, fa-kharaja thumma rajaʿa, fa-ʾidhā huwa bi-rajulin fī jawfi al-bayti, fa-qāla: «Man ʾadkhalaka dārī?» Qāla: ʾadkhalanīhā rabbuhā?.

It is related from ʿIkrima, from Ibn ʿAbbās, may God be pleased with them both, that Abraham, may God bless him and grant him peace, was a man protective of his household’s privacy. He had a house in which he worshiped, and whenever he went out he locked it. One day he locked it and went out; when he returned, there was a man inside the house. He said, “Who let you into my house?” The man replied, “Its master let me in.”

قَالَ : « أَنَا رَبُّهَا » . قَالَ : أَدْخَلَنِيهَا مَنْ هُوَ أَمْلَكُ لَهَا مِنِّي وَمِنْكَ . قَالَ : « فَمَنْ أَنْتَ مِنَ الْمَلَائِكَةِ ؟ » . قَالَ : أَنَا مَلَكُ الْمَوْتِ . قَالَ : « يَا مَلَكَ الْمَوْتِ ، هَلْ تَسْتَطِيعُ أَنْ تُرِيَنِيَ الصُّورَةَ الَّتِي تَقْبِضُ فِيهَا نَفْسَ الْمُؤْمِنِ ؟ » قَالَ : نَعَمْ ، فَأَعْرِضْ عَنِّي ، فَأَعْرَضَ عَنْهُ ،

Qāla: «ʾAnā rabbuhā». Qāla: ʾadkhalanīhā man huwa ʾamlaku lahā minnī wa-minka. Qāla: «Fa-man ʾanta mina al-malāʾikati?». Qāla: ʾanā malaku al-mawti. Qāla: «Yā malaka al-mawti, hal tastaṭīʿu ʾan turiyaniya al-ṣūrata allatī taqbiḍu fīhā nafsa al-muʾmini?» Qāla: naʿam, fa-ʾaʿriḍ ʿannī, fa-ʾaʿraḍa ʿanhu,

He said, “I am its master.” The man replied, “The One who has greater ownership of it than either you or I let me in.” He said, “Then which of the angels are you?” He replied, “I am the Angel of Death.” He said, “Angel of Death, can you show me the form in which you take the believer’s soul?” He replied, “Yes. Turn away from me.” So he turned away from him,

ثُمَّ الْتَفَتَ فَإِذَا هُوَ بِشَابٍّ ، فَذَكَرَ مِنْ حُسْنِ وَجْهِهِ وَحُسْنِ ثِيَابِهِ ، وَطِيبِ رِيحِهِ ، فَقَالَ : « يَا مَلَكَ الْمَوْتِ ، لَوْ لَمْ يَلْقَ الْمُؤْمِنُ عِنْدَ الْمَوْتِ إِلَّا صُورَتَكَ كَانَ حَسْبَهُ ذَلِكَ » .

Thumma iltafata fa-ʾidhā huwa bi-shābbin, fa-dhakara min ḥusni wajhihi wa-ḥusni thiyābihi, wa-ṭībi rīḥihi, fa-qāla: «Yā malaka al-mawti, law lam yalqa al-muʾminu ʿinda al-mawti ʾillā ṣūrataka kāna ḥasbahu dhālika».

then looked back and saw a young man. The report mentions the beauty of his face and clothing and his sweet fragrance. Abraham said, “Angel of Death, if the believer encountered nothing at death but your form, that alone would be enough for him.”

ثُمَّ قَالَ : « يَا مَلَكَ الْمَوْتِ ، هَلْ تَسْتَطِيعُ أَنْ تُرِيَنِيَ الصُّورَةَ الَّتِي تَقْبِضُ فِيهَا نَفْسَ الْفَاجِرِ ؟ » قَالَ : لَا تُطِيقُ ذَلِكَ . قَالَ : « بَلَى » . قَالَ : فَأَعْرِضْ عَنِّي .

Thumma qāla: «Yā malaka al-mawti, hal tastaṭīʿu ʾan turiyaniya al-ṣūrata allatī taqbiḍu fīhā nafsa al-fājiri?» Qāla: lā tuṭīqu dhālika. Qāla: «Balā». Qāla: fa-ʾaʿriḍ ʿannī.

Then he said, “Angel of Death, can you show me the form in which you take the wicked person’s soul?” He replied, “You could not bear that.” He said, “Yes, I could.” He replied, “Then turn away from me.”

فَأَعْرَضَ عَنْهُ ، قَالَ : ثُمَّ الْتَفَتَ فَإِذَا بِرَجُلٍ أَسْوَدَ قَائِمِ الشَّعْرِ ، مُنْتِنِ الرِّيحِ ، أَسْوَدِ الثِّيَابِ ، يَخْرُجُ مِنْ فِيهِ وَمَنَاخِرِهِ لَهَبُ النَّارِ وَالدُّخَانُ ، فَغُشِيَ عَلَى إِبْرَاهِيمَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، ثُمَّ أَفَاقَ وَقَدْ عَادَ مَلَكُ الْمَوْتِ عَلَيْهِ السَّلَامُ لِصُورَتِهِ الْأُخْرَى ، فَقَالَ إِبْرَاهِيمُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : « يَا مَلَكَ الْمَوْتِ ،

Fa-ʾaʿraḍa ʿanhu, qāla: thumma iltafata fa-ʾidhā bi-rajulin ʾaswada qāʾimi al-shaʿri, muntini al-rīḥi, ʾaswadi al-thiyābi, yakhruju min fīhi wa-manākhirihi lahabu al-nāri wa-al-dukhānu, fa-ghushiya ʿalā ʾIbrāhīma ṣallā Allāhu ʿalayhi wa-sallama, thumma ʾafāqa wa-qad ʿāda malaku al-mawti ʿalayhi al-salāmu li-ṣūratihi al-ʾukhrā, fa-qāla ʾIbrāhīmu ṣallā Allāhu ʿalayhi wa-sallama: «Yā malaka al-mawti,

So he turned away. The narrator said: Then he looked back and saw a black figure, with hair standing on end, a foul smell, and black clothing; flames and smoke were coming from his mouth and nostrils. Abraham, may God bless him and grant him peace, fainted. When he regained consciousness, the Angel of Death, peace be upon him, had returned to his other form. Abraham, may God bless him and grant him peace, said, “Angel of Death,

Source page 186

لَوْ لَمْ يَلْقَ الْفَاجِرُ عِنْدَ مَوْتِهِ إِلَّا صُورَةَ وَجْهِكَ كَانَ حَسْبَهُ » .

Law lam yalqa al-fājiru ʿinda mawtihi ʾillā ṣūrata wajhika kāna ḥasbahu».

if the wicked person encountered nothing at death but the sight of your face, that alone would be enough for him.”

وَرَوَى أَبُو هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : « أَنَّ دَاوُدَ عَلَيْهِ السَّلَامُ كَانَ رَجُلًا غَيُورًا وَكَانَ إِذَا خَرَجَ أَغْلَقَ الْأَبْوَابَ ، فَأَغْلَقَ الْأَبْوَابَ ذَاتَ يَوْمٍ وَخَرَجَ ، فَأَشْرَفَتِ امْرَأَتُهُ ، فَإِذَا هِيَ بِرَجُلٍ فِي الدَّارِ ، فَقَالَتْ : مَنْ أَدْخَلَ هَذَا الرَّجُلَ ؟

Wa-rawā ʾAbū Hurayrata raḍiya Allāhu ʿanhu ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «ʾAnna Dāwūda ʿalayhi al-salāmu kāna rajulan ghayūran wa-kāna ʾidhā kharaja ʾaghlaqa al-ʾabwāba, fa-ʾaghlaqa al-ʾabwāba dhāta yawmin wa-kharaja, fa-ʾashrafati imraʾatuhu, fa-ʾidhā hiya bi-rajulin fī al-dāri, fa-qālat: man ʾadkhala hādhā al-rajula?

Abū Hurayra, may God be pleased with him, related from the Prophet, may God bless him and grant him peace: “David, peace be upon him, was a man protective of his household’s privacy, and whenever he went out he locked the doors. One day he locked the doors and went out. His wife looked out and saw a man in the house. She said, ‘Who let this man in?

لَئِنْ جَاءَ دَاوُدُ لَيَلْقَيَنَّ مِنْهُ عَنَتًا ، فَجَاءَ دَاوُدُ فَرَآهُ ، فَقَالَ دَاوُدُ : مَنْ أَنْتَ ؟

La-ʾin jāʾa Dāwūdu la-yalqayanna minhu ʿanatan, fa-jāʾa Dāwūdu fa-raʾāhu, fa-qāla Dāwūdu: man ʾanta?

If David comes, this man will certainly face trouble from him.’ David came and saw him, and David said, ‘Who are you?’

فَقَالَ : أَنَا الَّذِي لَا أَهَابُ الْمُلُوكَ ، وَلَا تَمْتَنِعُ مِنِّي الْحُجَّابُ . قَالَ : فَأَنْتَ - وَاللَّهِ إِذَنْ - مَلَكُ الْمَوْتِ . قَالَ : وَزُمِّلَ دَاوُدُ مَكَانَهُ » .

Fa-qāla: ʾanā alladhī lā ʾahābu al-mulūka, wa-lā tamtaniʿu minnī al-ḥujjābu. Qāla: fa-ʾanta - wa-Allāhi ʾidhan - malaku al-mawti. Qāla: wa-zummila Dāwūdu makānahu».

He replied, ‘I am the one who does not fear kings and whom no doorkeepers can keep out.’ He said, ‘Then, by God, you are the Angel of Death.’ The narrator said: David was wrapped in his shroud on the spot.”

وَرُوِيَ عَنْ عِيسَى صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، أَنَّهُ مَرَّ بِجُمْجُمَةٍ فَضَرَبَهَا بِرِجْلِهِ ، فَقَالَ : تَكَلَّمِي بِإِذْنِ اللَّهِ ، قَالَتْ : يَا رُوحَ اللَّهِ ، أَنَا مَلِكُ زَمَانِ كَذَا وَكَذَا ، فَبَيْنَا أَنَا جَالِسٌ فِي مُلْكِي عَلَيَّ تَاجٌ وَحَوْلِي جُنُودِي وَحَشَمِي عَلَى سَرِيرِ مُلْكِي ، إِذْ بَدَا لِي مَلَكُ الْمَوْتِ عَلَيْهِ السَّلَامُ ، فَزَالَ عَنِّي كُلُّ عُضْوٍ عَنْ حِيَالِهِ ،

Wa-ruwiya ʿan ʿĪsā ṣallā Allāhu ʿalayhi wa-sallama, ʾannahu marra bi-jumjumatin fa-ḍarabahā bi-rijlihi, fa-qāla: takallamī bi-ʾidhni Allāhi, qālat: yā rūḥa Allāhi, ʾanā maliku zamāni kadhā wa-kadhā, fa-baynā ʾanā jālisun fī mulkī ʿalayya tājun wa-ḥawlī junūdī wa-ḥashamī ʿalā sarīri mulkī, ʾidh badā lī malaku al-mawti ʿalayhi al-salāmu, fa-zāla ʿannī kullu ʿuḍwin ʿan ḥiyālihi,

It is related of Jesus, may God bless him and grant him peace, that he passed a skull and tapped it with his foot. He said, “Speak, by God’s permission.” It said, “Spirit of God, I was the king at such-and-such a time. While I was sitting in my kingdom upon my royal throne, wearing a crown, with my troops and attendants around me, the Angel of Death, peace be upon him, appeared to me. Every limb of mine shifted from its place,

ثُمَّ خَرَجَتْ نَفْسِي إِلَيْهِ ، وَيَا لَيْتَ مَا كَانَ مِنْ تِلْكَ الْجُمُوعِ كَانَ فُرْقَةً ، وَيَا لَيْتَ مَا كَانَ مِنْ ذَلِكَ الْأُنْسِ كَانَ وَحْشَةً .

Thumma kharajat nafsī ʾilayhi, wa-yā layta mā kāna min tilka al-jumūʿi kāna furqatan, wa-yā layta mā kāna min dhālika al-ʾunsi kāna waḥshatan.

and then my soul went out to him. If only all that gathering had been separation! If only all that companionship had been loneliness!”

فَمَا ظَنُّكَ بِصَفْحَةِ وَجْهِ مَلَكِ الْمَوْتِ ، إِذَا بَدَتْ وَعَايَنَهَا الْمُجَدَّلُ لِلْمَوْتِ ؟

Fa-mā ẓannuka bi-ṣafḥati wajhi malaki al-mawti, ʾidhā badat wa-ʿāyanahā al-mujaddalu li-al-mawti?

What, then, do you imagine of the face of the Angel of Death when it appears and the person laid low for death beholds it?

فَطَرْفٌ خَاوٍ ، وَقَلْبٌ وَجِلٌ مَحْزُونٌ ، مِنْ بَدَنٍ قَدْ بَرَدَ ، فَتَسْتَخْذِي النَّفْسُ وَتَسْتَسْلِمُ لِلْخُرُوجِ ، ثُمَّ لَا تَخْرُجُ حَتَّى تَسْمَعَ نَغْمَةَ مَلَكِ الْمَوْتِ بِإِحْدَى الْبُشْرَيَيْنِ :

Fa-ṭarfun khāwin, wa-qalbun wajilun maḥzūnun, min badanin qad barada, fa-tastakhdhī al-nafsu wa-tastaslimu li-al-khurūji, thumma lā takhruju ḥattā tasmaʿa naghmata malaki al-mawti bi-ʾiḥdā al-bushrayayni:

A vacant gaze and a fearful, grieving heart in a body already cold: the soul becomes meek and surrenders to departure. Yet it does not depart until it hears the voice of the Angel of Death delivering one of two announcements:

Source page 187

أَبْشِرْ يَا عَدُوَّ اللَّهِ بِالنَّارِ ، أَوْ أَبْشِرْ يَا وَلِيَّ اللَّهِ بِالْجَنَّةِ ، وَإِيَّاهَا يَخَافُ الْعُقَلَاءُ مِنَ اللَّهِ عَزَّ وَجَلَّ ، الْعُلَمَاءُ بِهِ .

ʾAbshir yā ʿaduwwa Allāhi bi-al-nāri, ʾaw ʾabshir yā waliyya Allāhi bi-al-jannati, wa-ʾiyyāhā yakhāfu al-ʿuqalāʾu mina Allāhi ʿazza wa-jalla, al-ʿulamāʾu bihi.

“Receive the news of the Fire, enemy of God!” or “Receive the good news of the Garden, friend of God!” It is this that people of understanding, who know God, mighty and majestic, fear from Him.

وَرُوِيَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، أَنَّهُ قَالَ : « لَنْ تَخْرُجَ رُوحُ أَحَدِكُمْ حَتَّى يَعْلَمَ أَيْنَ مَصِيرُهُ ، وَحَتَّى يَدْرِيَ مَقْعَدَهُ مِنَ الْجَنَّةِ أَوِ النَّارِ » .

Wa-ruwiya ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama, ʾannahu qāla: «Lan takhruja rūḥu ʾaḥadikum ḥattā yaʿlama ʾayna maṣīruhu, wa-ḥattā yadriya maqʿadahu mina al-jannati ʾawi al-nāri».

It is related that the Prophet, may God bless him and grant him peace, said, “The spirit of none of you will depart until he knows where he is going and knows his place in the Garden or the Fire.”

وَرُوِيَ أَنَّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : « مَنْ أَحَبَّ لِقَاءَ اللَّهِ أَحَبَّ اللَّهُ لِقَاءَهُ ، وَمَنْ كَرِهَ لِقَاءَ اللَّهِ كَرِهَ اللَّهُ لِقَاءَهُ » . قَالُوا : كُلُّنَا نَكْرَهُ الْمَوْتَ ، قَالَ : « لَيْسَ ذَلِكَ بِذَلِكَ ، إِنَّ الْمُؤْمِنَ إِذَا فُرِّجَ لَهُ عَمَّا هُوَ قَادِمٌ عَلَيْهِ أَحَبَّ لِقَاءَ اللَّهِ عَزَّ وَجَلَّ ، وَأَحَبَّ اللَّهُ عَزَّ وَجَلَّ لِقَاءَهُ .

Wa-ruwiya ʾannahu ṣallā Allāhu ʿalayhi wa-sallama qāla: «Man ʾaḥabba liqāʾa Allāhi ʾaḥabba Allāhu liqāʾahu, wa-man kariha liqāʾa Allāhi kariha Allāhu liqāʾahu». Qālū: kullunā nakrahu al-mawta, qāla: «Laysa dhālika bi-dhālika, ʾinna al-muʾmina ʾidhā furrija lahu ʿammā huwa qādimun ʿalayhi ʾaḥabba liqāʾa Allāhi ʿazza wa-jalla, wa-ʾaḥabba Allāhu ʿazza wa-jalla liqāʾahu.

It is related that he, may God bless him and grant him peace, said, “Whoever loves to meet God, God loves to meet him; and whoever dislikes meeting God, God dislikes meeting him.” They said, “We all dislike death.” He said, “That is not what this means. When what lies ahead is opened up to the believer, he loves to meet God, mighty and majestic, and God, mighty and majestic, loves to meet him.

وَإِنَّ الْكَافِرَ إِذَا كُشِفَ لَهُ عَمَّا هُوَ قَادِمٌ عَلَيْهِ كَرِهَ لِقَاءَ اللَّهِ ، وَاللَّهُ لِلِقَائِهِ أَكْرَهُ » .

Wa-ʾinna al-kāfira ʾidhā kushifa lahu ʿammā huwa qādimun ʿalayhi kariha liqāʾa Allāhi, wa-Allāhu li-liqāʾihi ʾakrahu».

But when what lies ahead is revealed to the unbeliever, he dislikes meeting God, and God dislikes meeting him even more.”

وَرُوِيَ أَنَّ حُذَيْفَةَ بْنَ الْيَمَانِ قَالَ لِأَبِي مَسْعُودٍ الْأَنْصَارِيِّ ، وَهُوَ مَهْمُومٌ لِمَا بِهِ مِنْ آخِرِ اللَّيْلِ : قُمْ ، فَانْظُرْ أَيُّ سَاعَةٍ هَذِهِ ؟ فَقَامَ أَبُو مَسْعُودٍ ثُمَّ جَاءَهُ ، فَقَالَ :

Wa-ruwiya ʾanna Ḥudhayfata bna al-Yamāni qāla li-ʾAbī Masʿūdin al-ʾAnṣāriyyi, wa-huwa mahmūmun li-mā bihi min ʾākhiri al-layli: qum, fa-unẓur ʾayyu sāʿatin hādhihi? Fa-qāma ʾAbū Masʿūdin thumma jāʾahu, fa-qāla:

It is related that Ḥudhayfa ibn al-Yamān, distressed by his condition toward the end of the night, said to Abū Masʿūd al-Anṣārī, “Get up and see what hour it is.” Abū Masʿūd got up, then returned and said,

Source page 188

قَدْ طَلَعَتِ الْحَمْرَاءُ : يَعْنِي الزُّهَرَةَ ، فَقَالَ حُذَيْفَةُ : أَعُوذُ بِاللَّهِ مِنْ صَبَاحٍ إِلَى النَّارِ .

Qad ṭalaʿati al-ḥamrāʾu: yaʿnī al-Zuharata, fa-qāla Ḥudhayfatu: ʾaʿūdhu bi-Allāhi min ṣabāḥin ʾilā al-nāri.

“The red one has risen,” meaning Venus. Ḥudhayfa said, “I seek refuge in God from a morning leading to the Fire.”

وَدَخَلَ مَرْوَانُ عَلَى أَبِي هُرَيْرَةَ ، وَهُوَ فِي الْمَوْتِ ، فَقَالَ مَرْوَانُ : اللَّهُمَّ خَفِّفْ عَنْهُ ، فَقَالَ أَبُو هُرَيْرَةَ : اللَّهُمَّ اشْدُدْ ، ثُمَّ بَكَى أَبُو هُرَيْرَةَ فَقَالَ : وَاللَّهِ مَا أَبْكِي حُزْنًا عَلَى الدُّنْيَا ، وَلَا جَزَعًا مِنْ فِرَاقِكُمْ ، وَلَكِنِّي أَنْتَظِرُ إِحْدَى الْبُشْرَيَيْنِ مِنْ رَبِّي عَزَّ وَجَلَّ بِجَنَّتِهِ أَوْ بِنَارِهِ .

Wa-dakhala Marwānu ʿalā ʾAbī Hurayrata, wa-huwa fī al-mawti, fa-qāla Marwānu: Allāhumma khaffif ʿanhu, fa-qāla ʾAbū Hurayrata: Allāhumma ushdud, thumma bakā ʾAbū Hurayrata fa-qāla: wa-Allāhi mā ʾabkī ḥuznan ʿalā al-dunyā, wa-lā jazaʿan min firāqikum, wa-lākinnī ʾantaẓiru ʾiḥdā al-bushrayayni min rabbī ʿazza wa-jalla bi-jannatihi ʾaw bi-nārihi.

Marwān visited Abū Hurayra as he was dying. Marwān said, “O God, ease it for him.” Abū Hurayra said, “O God, make it harder.” Then Abū Hurayra wept and said, “By God, I am not weeping out of grief for this world or dread of leaving you. Rather, I await one of two announcements from my Lord, mighty and majestic: His Garden or His Fire.”

قَالَ مُعَاذٌ لَمَّا حُضِرَ مِنَ اللَّيْلِ : أَصْبَحْنَا ؟ فَقِيلَ لَهُ : لَا ، ثُمَّ قَالَ : أَصْبَحْنَا ؟

Qāla Muʿādhun lammā ḥuḍira mina al-layli: ʾaṣbaḥnā? Fa-qīla lahu: lā, thumma qāla: ʾaṣbaḥnā?

When death came to Muʿādh during the night, he said, “Has morning come?” He was told, “No.” Then he said, “Has morning come?”

فَقِيلَ لَهُ : لَا ، حَتَّى قِيلَ لَهُ : نَعَمْ ، فَقَالَ : أَعُوذُ بِاللَّهِ مِنْ صَبَاحٍ إِلَى النَّارِ .

Fa-qīla lahu: lā, ḥattā qīla lahu: naʿam, fa-qāla: ʾaʿūdhu bi-Allāhi min ṣabāḥin ʾilā al-nāri.

He was told, “No,” until at last he was told, “Yes.” He said, “I seek refuge in God from a morning leading to the Fire.”

وَقِيلَ لِعَامِرِ بْنِ عَبْدِ قَيْسٍ عِنْدَ الْمَوْتِ وَبَكَى : مَا يُبْكِيكَ ؟ فَقَالَ : مَا أَبْكِي فِرَارًا مِنَ الْمَوْتِ وَلَا حِرْصًا عَلَى دُنْيَاكُمْ ، وَلَكِنِّي أَصْبَحْتُ فِي صَعُودٍ مُهْبِطَةٍ ، ثُمَّ لَا أَدْرِي ، إِلَى أَيْنَ يُهْبَطُ بِي إِلَى جَنَّةٍ أَمْ إِلَى نَارٍ ! .

Wa-qīla li-ʿĀmiri bni ʿAbdi Qaysin ʿinda al-mawti wa-bakā: mā yubkīka? Fa-qāla: mā ʾabkī firāran mina al-mawti wa-lā ḥirṣan ʿalā dunyākum, wa-lākinnī ʾaṣbaḥtu fī ṣaʿūdin muhbiṭatin, thumma lā ʾadrī, ʾilā ʾayna yuhbaṭu bī ʾilā jannatin ʾam ʾilā nārin!.

As ʿĀmir ibn ʿAbd Qays was dying and wept, he was asked, “What makes you weep?” He replied, “I do not weep to flee death or out of attachment to this world of yours. But I have reached an ascent that leads downward, and I do not know where I will be brought down: into a garden or into a fire!”

وَقِيلَ لِجَابِرِ بْنِ زَيْدٍ عِنْدَ الْمَوْتِ : مَا تَشْتَهِي ؟ قَالَ : نَظْرَةً إِلَى الْحَسَنِ ، فَلَمَّا دَخَلَ عَلَيْهِ الْحَسَنُ ، قِيلَ لَهُ : هَذَا الْحَسَنُ ، فَرَفَعَ طَرْفَهُ إِلَيْهِ ثُمَّ قَالَ : السَّاعَةَ وَاللَّهِ ، أُفَارِقُكُمْ إِلَى النَّارِ أَوْ إِلَى الْجَنَّةِ .

Wa-qīla li-Jābiri bni Zaydin ʿinda al-mawti: mā tashtahī? Qāla: naẓratan ʾilā al-Ḥasani, fa-lammā dakhala ʿalayhi al-Ḥasanu, qīla lahu: hādhā al-Ḥasanu, fa-rafaʿa ṭarfahu ʾilayhi thumma qāla: al-sāʿata wa-Allāhi, ʾufāriqukum ʾilā al-nāri ʾaw ʾilā al-jannati.

Jābir ibn Zayd was asked as he was dying, “What do you long for?” He said, “A glimpse of al-Ḥasan.” When al-Ḥasan came in, he was told, “Here is al-Ḥasan.” He raised his eyes to him, then said, “Now, by God, I am leaving you for the Fire or the Garden.”

وَقَالَ مُحَمَّدُ بْنُ وَاسِعٍ عِنْدَ الْمَوْتِ : يَا إِخْوَتَاهْ عَلَيْكُمُ السَّلَامُ ، إِلَى النَّارِ أَوْ يَغْفِرُ اللَّهُ عَزَّ وَجَلَّ .

Wa-qāla Muḥammadu bnu Wāsiʿin ʿinda al-mawti: yā ʾikhwatāh ʿalaykumu al-salāmu, ʾilā al-nāri ʾaw yaghfiru Allāhu ʿazza wa-jalla.

Muḥammad ibn Wāsiʿ said as he was dying, “My brothers, peace be upon you. To the Fire, unless God, mighty and majestic, forgives.”

Source page 189

وَلَقَدْ تَمَنَّى بَعْضُهُمْ أَنْ يُنْزَعَ نَفْسُهُ أَبَدًا ، وَلَا يُبْعَثَ لِثَوَابٍ وَلَا عِقَابٍ ، وَمِنْ ذَلِكَ : أَنَّهُ قِيلَ لِعَطَاءٍ السُّلَمِيِّ عِنْدَ الْمَوْتِ ، وَأُغْمِيَ عَلَيْهِ وَأَفَاقَ ، وَهُمْ يَدْعُونَ اللَّهَ عَزَّ وَجَلَّ ، فَقَالَ : فِيمَ أَنْتُمْ ؟ قَالُوا : كُنَّا نَدْعُو اللَّهَ أَنْ يُخَفِّفَ عَنْكَ هَذِهِ السَّكْرَةَ ،

Wa-la-qad tamannā baʿḍuhum ʾan yunzaʿa nafsuhu ʾabadan, wa-lā yubʿatha li-thawābin wa-lā ʿiqābin, wa-min dhālika: ʾannahu qīla li-ʿAṭāʾin al-Sulamiyyi ʿinda al-mawti, wa-ʾughmiya ʿalayhi wa-ʾafāqa, wa-hum yadʿūna Allāha ʿazza wa-jalla, fa-qāla: fīma ʾantum? Qālū: kunnā nadʿū Allāha ʾan yukhaffifa ʿanka hādhihi al-sakrata,

Some of them even wished their souls could be drawn out forever and that they would never be raised for either reward or punishment. One example is what was said to ʿAṭāʾ al-Sulamī as he was dying. He lost consciousness, then came to while they were praying to God, mighty and majestic. He asked, “What are you doing?” They replied, “We were asking God to ease this agony for you.”

فَقَالَ : لَا تَفْعَلُوا فَوَدِدْتُ أَنَّهَا تُرَدَّدُ مِنْ لَهَاتِي إِلَى حَنْجَرَتِي وَلَا أُبْعَثُ أَبَدًا لِلْقِيَامَةِ .

Fa-qāla: lā tafʿalū fa-wadidtu ʾannahā turaddadu min lahātī ʾilā ḥanjaratī wa-lā ʾubʿathu ʾabadan li-al-qiyāmati.

He said, “Do not do that. I wish it could be passed back and forth from my uvula to my throat and that I would never be raised for the Resurrection.”

فَمَا ظَنُّكَ بِإِحْدَى الْبُشْرَيَيْنِ ، لَوْ وَقَعَتْ فِي سَمْعِ الْمَكْرُوبِ الْمُجَدَّلِ الْحَزِينِ ، الْمُرْتَقِبِ لِبُشْرَى الْجَنَّةِ أَوْ بُشْرَى بِالنَّارِ ، فَإِنْ قِيلَ لَهُ : أَبْشِرْ بِالنَّارِ يَا عَدُوَّ اللَّهِ ، فَيَا لَلَّهِ مِنْ قَلْبٍ أَيْقَنَ بِالْإِيَاسِ مِنْ رَحْمَةِ اللَّهِ ، وَعَلِمَ أَنَّ ضَعْفَهُ لَنْ يَنْجُوَ مِنْ عَذَابِ اللَّهِ فَعِنْدَهَا تَنْقَطِعُ نَفْسُهُ حَسَرَاتٍ فَيَسْأَلُ الرُّجُوعَ .

Fa-mā ẓannuka bi-ʾiḥdā al-bushrayayni, law waqaʿat fī samʿi al-makrūbi al-mujaddali al-ḥazīni, al-murtaqibi li-bushrā al-jannati ʾaw bushrā bi-al-nāri, fa-ʾin qīla lahu: ʾabshir bi-al-nāri yā ʿaduwwa Allāhi, fa-yā la-llāhi min qalbin ʾayqana bi-al-ʾiyāsi min raḥmati Allāhi, wa-ʿalima ʾanna ḍaʿfahu lan yanjuwa min ʿadhābi Allāhi fa-ʿindahā tanqaṭiʿu nafsuhu ḥasarātin fa-yasʾalu al-rujūʿa.

What, then, do you imagine of one of these two announcements reaching the ears of a grieving person laid low in anguish, waiting for news of the Garden or news of the Fire? If he is told, “Receive the news of the Fire, enemy of God,” then, O God, what a heart it is that knows with certainty it has no hope of God’s mercy and knows that in its weakness it will never escape God’s punishment! His soul then tears itself apart with regrets, and he asks to return.

فَيَقُولُ : رَبِّ اِرْجِعُونِ . لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ !

Fa-yaqūlu: rabbi irjiʿūni. Laʿallī ʾaʿmalu ṣāliḥan fīmā taraktu!

He says, “My Lord, send me back, so that I may do good in what I left behind!”

هَيْهَاتَ ! خَسِرَتْ يَدَاهُ ، وَانْقَطَعَ مِنَ اللَّهِ رَجَاؤُهُ ، وَبَدَا لَهُ غَيْرُ مَا كَانَ يَحْتَسِبُ مِنْ رَبِّهِ عَزَّ وَجَلَّ ، رُدَّتْ عَلَيْهِ نَدَامَتُهُ وَتَوْبَتُهُ ، وَحِيلَ بَيْنَهُ وَبَيْنَ الرُّجُوعِ إِلَى الدُّنْيَا ؛ لِيُعْتِبَ مَنْ أَسْخَطَهُ ، ثُمَّ لَا تَسْأَلْ مَا بَعْدَ هَذِهِ الْأَحْوَالِ مِنَ الْحَالِ .

Hayhāta! Khasirat yadāhu, wa-inqaṭaʿa mina Allāhi rajāʾuhu, wa-badā lahu ghayru mā kāna yaḥtasibu min rabbihi ʿazza wa-jalla, ruddat ʿalayhi nadāmatuhu wa-tawbatuhu, wa-ḥīla baynahu wa-bayna al-rujūʿi ʾilā al-dunyā; li-yuʿtiba man ʾaskhaṭahu, thumma lā tasʾal mā baʿda hādhihi al-ʾaḥwāli mina al-ḥāli.

Too late! His hands have brought him loss, and his hope in God has been cut off. Something other than what he expected from his Lord, mighty and majestic, has appeared to him. His remorse and repentance are rejected, and he is prevented from returning to this world to appease the One he angered. Then do not even ask what condition follows these conditions.

وَإِنْ سَمِعَ الْبُشْرَى مِنَ اللَّهِ عَزَّ وَجَلَّ بِأَنَّهُ قَدْ رَضِيَ عَنْهُ ، وَأَنَّ لَهُ الْجَنَّةَ ، إِلَيْهَا مُنْقَلَبُهُ ، لَا تَسْأَلْ عَنْ فَرَحِ قَلْبِهِ وَسُرُورِهِ ، وَتَحْقِيقِ رَجَائِهِ وَحُسْنِ ظَنِّهِ بِرَبِّهِ ، وَأَمْنِهِ عَلَى بَدَنِهِ مِنَ الْعَذَابِ بَعْدَ طُولِ مَخَافَتِهِ وَإِشْفَاقِهِ وَكَذَلِكَ قَالَ اللَّهُ عَزَّ وَجَلَّ فِي كِتَابِهِ :

Wa-ʾin samiʿa al-bushrā mina Allāhi ʿazza wa-jalla bi-ʾannahu qad raḍiya ʿanhu, wa-ʾanna lahu al-jannata, ʾilayhā munqalabuhu, lā tasʾal ʿan faraḥi qalbihi wa-surūrihi, wa-taḥqīqi rajāʾihi wa-ḥusni ẓannihi bi-rabbihi, wa-ʾamnihi ʿalā badanihi mina al-ʿadhābi baʿda ṭūli makhāfatihi wa-ʾishfāqihi wa-ka-dhālika qāla Allāhu ʿazza wa-jalla fī kitābihi:

But if he hears the good news from God, mighty and majestic, that He is pleased with him, that the Garden is his, and that he is going there, do not even ask about his heart’s joy and delight, the fulfillment of his hope and good expectations of his Lord, and his assurance that his body is safe from punishment after so much fear and apprehension. Thus God, mighty and majestic, says in His Book:

Source page 190

تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ .

Tatanazzalu ʿalayhimu al-malāʾikatu ʾallā takhāfū wa-lā taḥzanū wa-ʾabshirū bi-al-jannati allatī kuntum tūʿadūna.

“The angels descend upon them: ‘Do not fear or grieve, but rejoice in the Garden you were promised.’”

فَقِيلَ فِي التَّفْسِيرِ : إِنَّ ذَلِكَ عِنْدَ الْمَوْتِ ، تَقُولُ الْمَلَائِكَةُ : لَا تَخَفْ مَا أَمَامَكَ مِنَ الْأَهْوَالِ ، وَلَا تَحْزَنْ عَلَى مَا خَلَّفْتَ ، وَأَبْشِرْ بِالْجَنَّةِ الَّتِي كُنْتَ تُوعَدُ .

Fa-qīla fī al-tafsīri: ʾinna dhālika ʿinda al-mawti, taqūlu al-malāʾikatu: lā takhaf mā ʾamāmaka mina al-ʾahwāli, wa-lā taḥzan ʿalā mā khallafta, wa-ʾabshir bi-al-jannati allatī kunta tūʿadu.

It has been said in explanation that this happens at death. The angels say, “Do not fear the terrors ahead of you or grieve over what you have left behind. Rejoice in the Garden you were promised.”

فَيَا لَهُ مِنْ قَلْبٍ ، مَا أَفْرَحَهُ حِينَ يَسْمَعُ الْبُشْرَى مِنْ مَلَائِكَةِ رَبِّهِ عَزَّ وَجَلَّ ! هَذَا يَوْمُ رَاحَتِهِ وَلَهَا كَانَ يَعْمَلُ ، وَقَدْ قِيلَ لِبَعْضِ الْعُبَّادِ : عَلَامَ تَعْمَلُ ؟ قَالَ : عَلَى رَاحَةِ الْمَوْتِ .

Fa-yā lahu min qalbin, mā ʾafraḥahu ḥīna yasmaʿu al-bushrā min malāʾikati rabbihi ʿazza wa-jalla! Hādhā yawmu rāḥatihi wa-lahā kāna yaʿmalu, wa-qad qīla li-baʿḍi al-ʿubbādi: ʿalāma taʿmalu? Qāla: ʿalā rāḥati al-mawti.

What a heart, and how joyful it is when it hears the good news from the angels of its Lord, mighty and majestic! This is the day of his rest, the rest for which he worked. One of the devout was asked, “What are you working for?” He replied, “For rest at death.”

وَقَدْ رُوِيَ عَنِ الْحَسَنِ ، أَنَّهُ قَالَ : لَيْسَ لِلْمُؤْمِنِ رَاحَةٌ إِلَّا فِي لِقَاءِ اللَّهِ عَزَّ وَجَلَّ ، وَمَنْ كَانَتْ رَاحَتُهُ فِي لِقَاءِ اللَّهِ عَزَّ وَجَلَّ فَقَدْ فَازَ ، فَيَوْمُ الْمَوْتِ يَوْمُ سُرُورِهِ وَفَرَحِهِ ، وَأَمْنِهِ وَعِزِّهِ وَشَرَفِهِ .

Wa-qad ruwiya ʿani al-Ḥasani, ʾannahu qāla: laysa li-al-muʾmini rāḥatun ʾillā fī liqāʾi Allāhi ʿazza wa-jalla, wa-man kānat rāḥatuhu fī liqāʾi Allāhi ʿazza wa-jalla fa-qad fāza, fa-yawmu al-mawti yawmu surūrihi wa-faraḥihi, wa-ʾamnihi wa-ʿizzihi wa-sharafihi.

It is related that al-Ḥasan said, “The believer has no rest except in meeting God, mighty and majestic. Whoever finds his rest in meeting God, mighty and majestic, has triumphed. The day of death is the day of his delight and joy, his safety, his dignity, and his honor.”

وَقَدْ رُوِيَ فِي الْحَدِيثِ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : « أَنَّ اللَّهَ عَزَّ وَجَلَّ ، إِذَا رَضِيَ عَنْ عَبْدٍ قَالَ : يَا مَلَكَ الْمَوْتِ ، اِذْهَبْ إِلَى فُلَانٍ فَأْتِنِي بِرُوحِهِ لِأُرِيحَهُ مِنْ نَصَبِ الدُّنْيَا ، حَسْبِي مِنْ عَمَلِهِ ، قَدْ بَلَوْتُهُ فَوَجَدْتُهُ حَيْثُ أُحِبُّ . فَيَنْزِلُ مَلَكُ الْمَوْتِ مَعَهُ خَمْسُمِائَةٍ مِنَ الْمَلَائِكَةِ ، مَعَهُمْ قُضْبَانُ الرَّيْحَانِ وَأُصُولُ الزَّعْفَرَانِ ،

Wa-qad ruwiya fī al-ḥadīthi ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «ʾAnna Allāha ʿazza wa-jalla, ʾidhā raḍiya ʿan ʿabdin qāla: yā malaka al-mawti, idhhab ʾilā fulānin fa-ʾtinī bi-rūḥihi li-ʾurīḥahu min naṣabi al-dunyā, ḥasbī min ʿamalihi, qad balawtuhu fa-wajadtuhu ḥaythu ʾuḥibbu. Fa-yanzilu malaku al-mawti maʿahu khamsumiʾatin mina al-malāʾikati, maʿahum quḍbānu al-rayḥāni wa-ʾuṣūlu al-zaʿfarāni,

It is related in a report from the Prophet, may God bless him and grant him peace: “When God, mighty and majestic, is pleased with a servant, He says, ‘Angel of Death, go to so-and-so and bring Me his spirit, so that I may give him rest from the weariness of this world. I have enough of his deeds. I have tested him and found him as I love him to be.’ The Angel of Death descends with five hundred angels, carrying sprigs of sweet basil and saffron roots.

كُلُّ وَاحِدٍ مِنْهُمْ يُبَشِّرُ بِبِشَارَةٍ سِوَى بِشَارَةِ صَاحِبِهِ ، وَتَقُومُ الْمَلَائِكَةُ صَفَّيْنِ لِخُرُوجِ رُوحِهِ مَعَهُمُ الرَّيْحَانُ ، فَإِذَا نَظَرَ إِلَيْهِمْ إِبْلِيسُ وَضَعَ يَدَهُ عَلَى رَأْسِهِ ثُمَّ صَرَخَ ، قَالَ :

Kullu wāḥidin minhum yubashshiru bi-bishāratin siwā bishārati ṣāḥibihi, wa-taqūmu al-malāʾikatu ṣaffayni li-khurūji rūḥihi maʿahumu al-rayḥānu, fa-ʾidhā naẓara ʾilayhim ʾIblīsu waḍaʿa yadahu ʿalā raʾsihi thumma ṣarakha, qāla:

Each brings good news different from his companion’s. The angels stand in two rows for the departure of his spirit, carrying sweet basil. When Iblīs looks at them, he places his hand on his head and screams.” The narrator said:

فَتَقُولُ لَهُ جُنُودُهُ : مَا لَكَ يَا سَيِّدَنَا ؟ فَيَقُولُ : أَمَا تَرَوْنَ مَا أُعْطِيَ هَذَا الْعَبْدُ مِنَ الْكَرَامَةِ ؟ أَيْنَ كُنْتُمْ عَنْ هَذَا ؟ قَالُوا : قَدْ جَهَدْنَا فَكَانَ مَعْصُومًا » .

Fa-taqūlu lahu junūduhu: mā laka yā sayyidanā? Fa-yaqūlu: ʾa-mā tarawna mā ʾuʿṭiya hādhā al-ʿabdu mina al-karāmati? ʾAyna kuntum ʿan hādhā? Qālū: qad jahadnā fa-kāna maʿṣūman».

“His troops say to him, ‘What is wrong, our master?’ He says, ‘Do you not see the honor this servant has been given? Where were you when it came to him?’ They reply, ‘We tried our hardest, but he was protected.’”

Source page 191

وَذَكَرَ قِصَّةً فِي حَدِيثٍ أَسْنَدَهُ الرَّاوِي - أَنَسُ بْنُ مَالِكٍ وَتَمِيمٌ الدَّارِيُّ - عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : « إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى يَقُولُ لِمَلَكِ الْمَوْتِ : اِنْطَلِقْ إِلَى عَبْدِي فَأْتِنِي بِهِ فَلَأُرِيحَنَّهُ ، فَإِنِّي قَدْ بَلَوْتُهُ فِي الضَّرَّاءِ وَالسَّرَّاءِ ، فَوَجَدْتُهُ حَيْثُ أُحِبُّ » .

Wa-dhakara qiṣṣatan fī ḥadīthin ʾasnadahu al-rāwī - ʾAnasu bnu Mālikin wa-Tamīmun al-Dāriyyu - ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama: «ʾInna Allāha tabāraka wa-taʿālā yaqūlu li-malaki al-mawti: inṭaliq ʾilā ʿabdī fa-ʾtinī bihi fa-la-ʾurīḥannahu, fa-ʾinnī qad balawtuhu fī al-ḍarrāʾi wa-al-sarrāʾi, fa-wajadtuhu ḥaythu ʾuḥibbu».

He mentioned a story in a report that the transmitter traced, through Anas ibn Mālik and Tamīm al-Dārī, to the Messenger of God, may God bless him and grant him peace: “God, blessed and exalted, says to the Angel of Death, ‘Go to My servant and bring him to Me, for I will surely give him rest. I have tested him in adversity and prosperity and found him as I love him to be.’”

وَرَوَى ابْنُ مَسْعُودٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؛ أَنَّهُ كَانَ يَأْخُذُ بِعِضَادَتَيِ الْبَابِ ، ثُمَّ يَقُولُ : « جَاءَ الْمَوْتُ بِمَا فِيهِ ، جَاءَ بِالْوَيْلِ وَبِالْحَسْرَةِ لِأَهْلِ عَدَاوَةِ اللَّهِ عَزَّ وَجَلَّ ، جَاءَ الْمَوْتُ بِالْغِبْطَةِ وَالسُّرُورِ لِأَهْلِ وِلَايَةِ اللَّهِ عَزَّ وَجَلَّ » .

Wa-rawā Ibnu Masʿūdin ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama; ʾannahu kāna yaʾkhudhu bi-ʿiḍādatayi al-bābi, thumma yaqūlu: «Jāʾa al-mawtu bi-mā fīhi, jāʾa bi-al-wayli wa-bi-al-ḥasrati li-ʾahli ʿadāwati Allāhi ʿazza wa-jalla, jāʾa al-mawtu bi-al-ghibṭati wa-al-surūri li-ʾahli wilāyati Allāhi ʿazza wa-jalla».

Ibn Masʿūd related that the Prophet, may God bless him and grant him peace, would grasp the two doorposts and then say, “Death has come with all it contains. It has come with woe and regret for those hostile to God, mighty and majestic. Death has come with happiness and delight for the friends of God, mighty and majestic.”

وَأَمَّا الِاعْتِبَارُ بِمَنْ مَاتَ مِنَ الْأَشْكَالِ وَالْأَمْثَالِ مِمَّنْ مَضَى : فَإِنَّ ذَلِكَ يُعَظِّمُ ذِكْرَ الْمَوْتِ فِي الْقَلْبِ ، وَيُهَيِّجُ عَلَى قِصَرِ الْأَمَلِ ، وَقَدْ أَخْبَرَنَا اللَّهُ عَزَّ وَجَلَّ ، عَنِ الْقُرُونِ الْمَاضِيَةِ ، فَقَالَ عَزَّ وَجَلَّ : هَلْ تُحِسُّ مِنْهُمْ مِنْ أَحَدٍ أَوْ تَسْمَعُ لَهُمْ رِكْزًا ؟ .

Wa-ʾammā al-iʿtibāru bi-man māta mina al-ʾashkāli wa-al-ʾamthāli mimman maḍā: fa-ʾinna dhālika yuʿaẓẓimu dhikra al-mawti fī al-qalbi, wa-yuhayyiju ʿalā qiṣari al-ʾamali, wa-qad ʾakhbaranā Allāhu ʿazza wa-jalla, ʿani al-qurūni al-māḍiyati, fa-qāla ʿazza wa-jalla: hal tuḥissu minhum min ʾaḥadin ʾaw tasmaʿu lahum rikzan?

As for taking a lesson from those like oneself, one’s peers, who have died and passed on: this magnifies the remembrance of death in the heart and prompts one to limit hopes for a long life. God, mighty and majestic, has told us about past generations, saying, mighty and majestic, “Can you sense a single one of them, or hear even a whisper from them?”

Source page 192

قَالَ ابْنُ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا ؛ تَسْمَعُ لَهُمْ صَوْتًا يُخْبِرُكَ أَنَّ الْمَوْتَ قَدْ أَهْمَدَهُمْ فَلَا حِسَّ وَلَا صَوْتَ .

Qāla Ibnu ʿAbbāsin raḍiya Allāhu ʿanhumā; tasmaʿu lahum ṣawtan yukhbiruka ʾanna al-mawta qad ʾahmadahum fa-lā ḥissa wa-lā ṣawta.

Ibn ʿAbbās, may God be pleased with them both, explained it as “hear a sound from them.” It tells you that death has silenced them: no perceptible trace and no sound.

وَقَالَ عَزَّ وَجَلَّ : يَمْشُونَ فِي مَسَاكِنِهِمْ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِأُولِي النُّهَى أَفَلَا يَسْمَعُونَ .

Wa-qāla ʿazza wa-jalla: yamshūna fī masākinihim ʾinna fī dhālika la-ʾāyātin li-ʾulī al-nuhā ʾa-fa-lā yasmaʿūna.

And He said, mighty and majestic, “They walk among their dwellings. In that are surely signs for people of understanding.” “Will they not listen?”

وَرُوِيَ عَنْ أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُ ، أَنَّهُ قَالَ فِي خُطْبَتِهِ : أَيْنَ الْوَضَاءَةُ وَالْحَسَنَةُ وُجُوهُهُمْ ؟ أَصْبَحُوا وَاللَّهِ تَحْتَ التُّرَابِ !

Wa-ruwiya ʿan ʾAbī Bakrin raḍiya Allāhu ʿanhu, ʾannahu qāla fī khuṭbatihi: ʾayna al-waḍāʾatu wa-al-ḥasanatu wujūhuhum? ʾAṣbaḥū wa-Allāhi taḥta al-turābi!

It is related that Abū Bakr, may God be pleased with him, said in a sermon, “Where are those of radiant appearance and beautiful faces? By God, they are now beneath the earth!”

وَرُوِيَ عَنْهُ أَنَّهُ قَالَ : أَيْنَ الَّذِينَ بَنَوُا الْمَدَائِنَ وَحَصَّنُوهَا بِالْحَوَائِطِ ؟ قَدْ تَضَعْضَعَ بِهِمُ الدَّهْرُ فَأَصْبَحُوا تَحْتَ الصُّخُورِ وَالْآكَامِ .

Wa-ruwiya ʿanhu ʾannahu qāla: ʾayna al-ladhīna banawu al-madāʾina wa-ḥaṣṣanūhā bi-al-ḥawāʾiṭi? Qad taḍaʿḍaʿa bihimu al-dahru fa-ʾaṣbaḥū taḥta al-ṣukhūri wa-al-ʾākāmi.

It is related that he said, “Where are those who built cities and fortified them with walls? Time has brought them low, and they are now beneath the rocks and mounds.”

وَرُوِيَ عَنْ أَبِي الدَّرْدَاءِ رَضِيَ اللَّهُ عَنْهُ ، أَنَّهُ قَالَ : أَيْنَ الَّذِينَ بَنَوُا الْمَدَائِنَ .

Wa-ruwiya ʿan ʾAbī al-Dardāʾi raḍiya Allāhu ʿanhu, ʾannahu qāla: ʾayna al-ladhīna banawu al-madāʾina.

It is related that Abū al-Dardāʾ, may God be pleased with him, said, “Where are those who built cities?”

وَرُوِيَ ذَلِكَ عَنْ غَيْرِهِمْ .

Wa-ruwiya dhālika ʿan ghayrihim.

This has also been related from others.

وَإِنَّمَا أَرَدْتُ بِهَذِهِ الْأَحَادِيثِ أَنْ يَعْرِفَ الْعَبْدُ الْمُرِيدُ كَيْفَ يَتَفَكَّرُ فِي الْمَوْتِ ، لِيَجْتَلِبَ بِهِ قِصَرَ الْأَمَلِ ، أَنْ يَبْدَأَ فَيَذْكُرَ فَجْأَةَ الْمَوْتِ مِنْ غَيْرِ مُؤَامَرَةٍ ، وَأَلَّا سَبَبَ لَهُ وَلَا وَقْتَ مَعْلُومٌ فَيُؤْمَنَ دُونَهُ ، كَالْعُمْرِ وَالْوَقْتِ وَالْعِلَّةِ ، ثُمَّ يَتَفَكَّرَ فِي كَرْبِ الْمَوْتِ وَسَكَرَاتِهِ وَنَزْعِهِ ، وَمَا أَصَابَ مِنْهُ أَنْبِيَاءَ اللَّهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ ، وَأَحِبَّاءَهُ ، وَالنَّظَرِ إِلَى مَلَكِ الْمَوْتِ ،

Wa-ʾinnamā ʾaradtu bi-hādhihi al-ʾaḥādīthi ʾan yaʿrifa al-ʿabdu al-murīdu kayfa yatafakkaru fī al-mawti, li-yajtaliba bihi qiṣara al-ʾamali, ʾan yabdaʾa fa-yadhkura fajʾata al-mawti min ghayri muʾāmaratin, wa-ʾallā sababa lahu wa-lā waqta maʿlūmun fa-yuʾmana dūnahu, ka-al-ʿumri wa-al-waqti wa-al-ʿillati, thumma yatafakkara fī karbi al-mawti wa-sakarātihi wa-nazʿihi, wa-mā ʾaṣāba minhu ʾanbiyāʾa Allāhi ṣalawātu Allāhi ʿalayhim, wa-ʾaḥibbāʾahu, wa-al-naẓari ʾilā malaki al-mawti,

My purpose in these reports is simply that the aspiring servant should know how to reflect on death so as to limit his hopes for a long life: he should begin by remembering that death arrives suddenly, without consultation, and that it has no specified cause or known time before which one can feel safe, whether a particular age, time, or illness. Then he should reflect on death’s anguish, throes, and wrenching away, what God’s prophets, God’s blessings be upon them, and His beloved ones suffered from it, and the sight of the Angel of Death

Source page 193

وَمَنْ مَعَهُ مِنْ رُسُلِ رَبِّهِ عَزَّ وَجَلَّ ، وَاسْتِمَاعِ إِحْدَى الْبُشْرَيَيْنِ عِنْدَ مَوْتِهِ ، وَالِاعْتِبَارِ بِمَنْ مَضَى قَبْلَهُ بِذِكْرِ مَوْتِهِمْ وَمَصْرَعِهِمْ .

Wa-man maʿahu min rusuli rabbihi ʿazza wa-jalla, wa-istimāʿi ʾiḥdā al-bushrayayni ʿinda mawtihi, wa-al-iʿtibāri bi-man maḍā qablahu bi-dhikri mawtihim wa-maṣraʿihim.

and the messengers of his Lord, mighty and majestic, who accompany him; hearing one of the two announcements at his death; and taking a lesson from those who passed on before him by remembering their death and their final resting place.

وَوَجَدْتُ الْعِبْرَةَ أَسْرَعَ إِلَى الْقَلْبِ بِالْأَشْكَالِ وَالْأَمْثَالِ وَالْأَصْحَابِ مِمَّنْ سِوَاهُمْ ، بِأَنْ يَذْكُرَ الْعَبْدُ مَصَارِعَهُمْ تَحْتَ التُّرَابِ ، وَيَتَوَهَّمَ صُوَرَهُمْ فِي حَيَاتِهِمْ وَمَقَامَاتِهِمْ ، وَكَيْفَ مَحَى التُّرَابُ حُسْنَ صُوَرِهِمْ ، وَكَيْفَ بَلُوا فِي قُبُورِهِمْ ، وَكَيْفَ أَرْمَلُوا نِسَاءَهُمْ وَأَيْتَمُوا أَوْلَادَهُمْ ، وَخَلَتْ مِنْهُمْ مَجَالِسُهُمْ وَمَسَاجِدُهُمْ ، وَانْقَطَعَتْ مِنْهُمْ آثَارُهُمْ ؛ فَيَذْكُرَهُمْ رَجُلًا رَجُلًا ، فَيَتَوَهَّمَ صُورَتَهُ ، وَيَذْكُرَ نَشَاطَهُ وَتَرَدُّدَهُ وَاكْتِسَابَهُ وَإِنْفَاقَهُ ،

Wa-wajadtu al-ʿibrata ʾasraʿa ʾilā al-qalbi bi-al-ʾashkāli wa-al-ʾamthāli wa-al-ʾaṣḥābi mimman siwāhum, bi-ʾan yadhkura al-ʿabdu maṣāriʿahum taḥta al-turābi, wa-yatawahhama ṣuwarahum fī ḥayātihim wa-maqāmātihim, wa-kayfa maḥā al-turābu ḥusna ṣuwarihim, wa-kayfa balū fī qubūrihim, wa-kayfa ʾarmalū nisāʾahum wa-ʾaytamū ʾawlādahum, wa-khalat minhum majālisuhum wa-masājiduhum, wa-inqaṭaʿat minhum ʾāthāruhum; fa-yadhkurahum rajulan rajulan, fa-yatawahhama ṣūratahu, wa-yadhkura nashāṭahu wa-taraddudahu wa-iktisābahu wa-ʾinfāqahu,

I have found that the lesson reaches the heart more quickly through people like oneself, one’s peers and companions, than through others. The servant should remember their resting places beneath the earth and picture their appearance while alive and the places they occupied: how the earth erased the beauty of their features, how they decayed in their graves, how they left their wives widowed and their children orphaned, how their gathering places and mosques became empty of them, and how their traces ceased. He should recall them one by one, picturing each man’s appearance and remembering his energy, his coming and going, his earning and spending,

وَأَمَلَهُ لِلْعَيْشِ وَالْبَقَاءِ ، وَنِسْيَانَهُ لِلْمَوْتِ أَوْ ذِكْرَهُ لَهُ ، وَمُؤَانَسَتَهُ إِيَّاهُ مَعَهُ ، وَفَرَحَهُ وَضَحِكَهُ ، وَكَيْفَ وَقَعَتْ تِلْكَ الْأَسْنَانُ وَتَقَطَّعَتْ تِلْكَ الْمَفَاصِلُ ، وَذَهَبَتْ تِلْكَ الْقُوَّةُ ؟ فَيَعْتَرِضُهُمْ رَجُلًا رَجُلًا .

Wa-ʾamalahu li-al-ʿayshi wa-al-baqāʾi, wa-nisyānahu li-al-mawti ʾaw dhikrahu lahu, wa-muʾānasatahu ʾiyyāhu maʿahu, wa-faraḥahu wa-ḍaḥikahu, wa-kayfa waqaʿat tilka al-ʾasnānu wa-taqaṭṭaʿat tilka al-mafāṣilu, wa-dhahabat tilka al-quwwatu? Fa-yaʿtariḍuhum rajulan rajulan.

his hopes of living and remaining, his forgetfulness or remembrance of death, the companionship he shared with him, his happiness and laughter. And how did those teeth fall out, those joints come apart, and that strength disappear? He should bring them before his mind one by one.

فَإِذَا اجْتَمَعَ فِي الْقَلْبِ مَعْرِفَةُ فَجْأَةِ الْمَوْتِ وَكَرْبِهِ ، وَالنَّظَرِ إِلَى صُورَةِ الْمَلَائِكَةِ لِقَبْضِ رُوحِهِ ، وَعِظَمِ خَطَرِ إِحْدَى الْبُشْرَيَيْنِ ، وَارْتِقَابِ قَلْبِهِ لِإِحْدَى الْبُشْرَيَيْنِ ، وَذِكْرُ الْإِخْوَانِ وَأَحْوَالِهِمْ ، وَكَيْفَ فَنُوا وَبَلُوا وَخَلَّفُوهُ وَمَضَوْا ؛ وَأَنَّهُ لَاحِقٌ بِهِمْ لَا مَحَالَةَ ، فَمَا هُوَ عِنْدَ نَفْسِهِ إِلَّا كَأَحَدِهِمْ وَأَنَّ الْمَوْتَ نَازِلٌ بِهِ كَمَا نَزَلَ بِهِمْ ،

Fa-ʾidhā ijtamaʿa fī al-qalbi maʿrifatu fajʾati al-mawti wa-karbihi, wa-al-naẓari ʾilā ṣūrati al-malāʾikati li-qabḍi rūḥihi, wa-ʿiẓami khaṭari ʾiḥdā al-bushrayayni, wa-irtiqābi qalbihi li-ʾiḥdā al-bushrayayni, wa-dhikru al-ʾikhwāni wa-ʾaḥwālihim, wa-kayfa fanū wa-balū wa-khallafūhu wa-maḍaw; wa-ʾannahu lāḥiqun bihim lā maḥālata, fa-mā huwa ʿinda nafsihi ʾillā ka-ʾaḥadihim wa-ʾanna al-mawta nāzilun bihi kamā nazala bihim,

When all this comes together in the heart: recognition of death’s suddenness and anguish, of seeing the angels’ forms as they take his spirit, of the momentous stakes of one of the two announcements, and of his heart’s waiting for one of them; remembrance of his brothers and their circumstances, how they perished and decayed, left him behind and passed away; and recognition that he will inevitably join them, he sees himself as no different from any one of them, and knows that death will descend upon him as it descended upon them,

كَمَا قَالَ أَبُو الدَّرْدَاءِ : إِذَا ذُكِرَ الْمَوْتَى فَعُدَّ نَفْسَكَ كَأَحَدِهِمْ . وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِعَبْدِ اللَّهِ بْنِ عُمَرَ : « كُنْ فِي الدُّنْيَا كَأَنَّكَ غَرِيبٌ أَوْ عَابِرُ سَبِيلٍ وَعُدَّ نَفْسَكَ فِي الْمَوْتَى » فَعِنْدَ ذَلِكَ بِعَوْنِ اللَّهِ عَزَّ وَجَلَّ يَقْصُرُ أَمَلُهُ ، وَيَرْتَقِبُ أَجَلَهُ ، وَيَسْتَعِدُّ بِالتَّوْبَةِ لِلِقَاءِ رَبِّهِ عَزَّ وَجَلَّ ، وَيَعْظُمُ الْحَمْدُ وَالشُّكْرُ فِي قَلْبِهِ لِرَبِّهِ عَزَّ وَجَلَّ ،

Kamā qāla ʾAbū al-Dardāʾi: ʾidhā dhukira al-mawtā fa-ʿudda nafsaka ka-ʾaḥadihim. Wa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama li-ʿAbdi Allāhi bni ʿUmara: «Kun fī al-dunyā ka-ʾannaka gharībun ʾaw ʿābiru sabīlin wa-ʿudda nafsaka fī al-mawtā» fa-ʿinda dhālika bi-ʿawni Allāhi ʿazza wa-jalla yaqṣuru ʾamaluhu, wa-yartaqibu ʾajalahu, wa-yastaʿiddu bi-al-tawbati li-liqāʾi rabbihi ʿazza wa-jalla, wa-yaʿẓumu al-ḥamdu wa-al-shukru fī qalbihi li-rabbihi ʿazza wa-jalla,

as Abū al-Dardāʾ said, “When the dead are mentioned, count yourself as one of them.” The Prophet, may God bless him and grant him peace, said to ʿAbd Allāh ibn ʿUmar, “Be in this world as though you were a stranger or a passing traveler, and count yourself among the dead.” Then, with the help of God, mighty and majestic, his hopes for a long life grow short, he awaits his appointed end, and he prepares through repentance to meet his Lord, mighty and majestic. Praise and gratitude to his Lord, mighty and majestic, grow great in his heart,

أَلَّا يَكُونَ قَدَّمَهُ وَلَمْ يُمْهِلْهُ بَعْدَ إِخْوَانِهِ ، فَيُحَالَ بَيْنَهُ وَبَيْنَ الِاتِّعَاظِ بِهِمْ ، وَالْعِبْرَةِ وَالِاسْتِعْدَادِ لِمِثْلِ مَا نَزَلَ بِهِمْ ، فَتَعْظُمُ النِّعْمَةُ عِنْدَهُ أَلَّا يَكُونَ هُوَ الْمُتَخَطَّفَ ، وَيَحْمَدُ اللَّهَ عَزَّ وَجَلَّ ، إِذْ أَخَّرَهُ لِلْعِبْرَةِ وَالِاتِّعَاظِ ، ثُمَّ يَرْجُو أَنْ يَكُونَ ذَلِكَ مِنْ سَعَادَةٍ سَبَقَتْ لَهُ مِنْ رَبِّهِ عَزَّ وَجَلَّ .

ʾAllā yakūna qaddamahu wa-lam yumhilhu baʿda ʾikhwānihi, fa-yuḥāla baynahu wa-bayna al-ittiʿāẓi bihim, wa-al-ʿibrati wa-al-istiʿdādi li-mithli mā nazala bihim, fa-taʿẓumu al-niʿmatu ʿindahu ʾallā yakūna huwa al-mutakhaṭṭafa, wa-yaḥmadu Allāha ʿazza wa-jalla, ʾidh ʾakhkharahu li-al-ʿibrati wa-al-ittiʿāẓi, thumma yarjū ʾan yakūna dhālika min saʿādatin sabaqat lahu min rabbihi ʿazza wa-jalla.

for not having sent him ahead without granting him time after his brothers, which would have prevented him from heeding their example, taking a lesson, and preparing for the same thing that befell them. He comes to see how great a blessing it is that he was not the one snatched away, and he praises God, mighty and majestic, for leaving him time to learn and take heed. Then he hopes this is part of a happiness already decreed for him by his Lord, mighty and majestic.

Source page 194

وَكَذَلِكَ يُرْوَى عَنِ ابْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ ، أَنَّهُ قَالَ : السَّعِيدُ مَنْ وُعِظَ بِغَيْرِهِ .

Wa-ka-dhālika yurwā ʿani Ibni Masʿūdin raḍiya Allāhu ʿanhu, ʾannahu qāla: al-saʿīdu man wuʿiẓa bi-ghayrihi.

It is likewise related that Ibn Masʿūd, may God be pleased with him, said, “Fortunate is the person who learns from another’s example.”

وَرُوِيَ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ : أَنَّهُ قَالَ فِي خُطْبَتِهِ : أَلَا تَرَوْنَ أَنَّكُمْ تَتَقَلَّبُونَ فِي أَسْلَابِ الْهَالِكِينَ ، وَيَرِثُهَا مِنْكُمُ الْبَاقُونَ كَذَلِكَ ، حَتَّى تُرَدَّ إِلَى خَيْرِ الْوَارِثِينَ ، وَأَنْتُمْ تُجَهِّزُونَ كُلَّ يَوْمٍ غَادِيًا أَوْ رَائِحًا إِلَى اللَّهِ عَزَّ وَجَلَّ ، تَضَعُونَهُ فِي صَدْعٍ مِنَ الْأَرْضِ ثُمَّ فِي بَطْنِ صَدْعٍ ، قَدْ تَوَسَّدَ التُّرَابَ وَخَلَّفَ الْأَحْبَابَ ، وَقَطَعَ الْأَسْبَابَ ، مُوَجَّهٌ لِلْحِسَابِ ،

Wa-ruwiya ʿan ʿUmara bni ʿAbdi al-ʿAzīzi: ʾannahu qāla fī khuṭbatihi: ʾa-lā tarawna ʾannakum tataqallabūna fī ʾaslābi al-hālikīna, wa-yarithuhā minkumu al-bāqūna ka-dhālika, ḥattā turadda ʾilā khayri al-wārithīna, wa-ʾantum tujahhizūna kulla yawmin ghādiyan ʾaw rāʾiḥan ʾilā Allāhi ʿazza wa-jalla, taḍaʿūnahu fī ṣadʿin mina al-ʾarḍi thumma fī baṭni ṣadʿin, qad tawassada al-turāba wa-khallafa al-ʾaḥbāba, wa-qaṭaʿa al-ʾasbāba, muwajjahun li-al-ḥisābi,

It is related that ʿUmar ibn ʿAbd al-ʿAzīz said in a sermon, “Do you not see that you move about among the possessions stripped from those who have perished, and that those who remain will inherit them from you in the same way, until they are returned to the best of inheritors? Every day, morning or evening, you prepare someone for his journey to God, mighty and majestic. You place him in a cleft in the earth, then within the cleft, with earth for a pillow, leaving his loved ones behind and severing his ties, directed toward the reckoning,

غَنِيٌّ عَمَّا خَلَّفَ ، فَقِيرٌ إِلَى مَا قَدَّمَ .

Ghaniyyun ʿammā khallafa, faqīrun ʾilā mā qaddama.

in no need of what he left behind and in desperate need of what he sent ahead.”

يَحُضُّهُمْ عَلَى الْفِكْرِ وَالذِّكْرِ بِذَلِكَ .

Yaḥuḍḍuhum ʿalā al-fikri wa-al-dhikri bi-dhālika.

With these words he urges them to reflect and remember.

فَإِذَا تَفَكَّرَ الْعَبْدُ عَلَى نَحْوٍ مِمَّا وَصَفْنَا قَصُرَ أَمَلُهُ ، وَاسْتَعَدَّ لِلِقَاءِ رَبِّهِ بِالتَّوْبَةِ ، فَأَعْطَى الْعَزْمَ أَلَّا يَعُودَ فِيمَا كَرِهَ رَبُّهُ عَزَّ وَجَلَّ .

Fa-ʾidhā tafakkara al-ʿabdu ʿalā naḥwin mimmā waṣafnā qaṣura ʾamaluhu, wa-istaʿadda li-liqāʾi rabbihi bi-al-tawbati, fa-ʾaʿṭā al-ʿazma ʾallā yaʿūda fīmā kariha rabbuhu ʿazza wa-jalla.

When the servant reflects along the lines we have described, his hopes for a long life grow short, he prepares through repentance to meet his Lord, and he pledges his resolve never to return to what his Lord, mighty and majestic, dislikes.

قُلْتُ : قَدْ وَصَفْتَ لِي ذِكْرَ الْخَوْفِ لِلْمَوْتِ وَمُطَالَبَةَ قِصَرِ الْأَمَلِ بِإِبْهَامِ الْأَجَلِ وَالْعِبَرِ بِالْمَوْتَى ، وَقَدْ كُنْتُ أَذْكُرُ مِنْ قَبْلُ بَعْضَ ذَلِكَ ، فَلَا أَجِدُهُ يَنْجَعُ فِي قَلْبِي ، وَإِنْ نَجَعَ لَمْ يَلْبَثْ إِلَّا قَلِيلًا حَتَّى يَزُولَ عَنْ قَلْبِي .

Qultu: qad waṣafta lī dhikra al-khawfi li-al-mawti wa-muṭālabata qiṣari al-ʾamali bi-ʾibhāmi al-ʾajali wa-al-ʿibari bi-al-mawtā, wa-qad kuntu ʾadhkuru min qablu baʿḍa dhālika, fa-lā ʾajiduhu yanjaʿu fī qalbī, wa-ʾin najaʿa lam yalbath ʾillā qalīlan ḥattā yazūla ʿan qalbī.

I said: You have described to me remembering the fear of death and seeking to shorten one’s hopes by considering the unknown appointed end and taking lessons from the dead. I used to remember some of this before, but I do not find that it has an effect on my heart. Even when it does, it remains only briefly before passing from my heart.

قَالَ : إِنَّكَ تَذْكُرُهُ بِجُمْلَةِ الْمَعْرِفَةِ وَالْقَلْبُ مَشْغُولٌ بِغَيْرِ ذَلِكَ ، فَلَوْ ذَكَرْتَهُ ذِكْرًا يُبَاشِرُ قَلْبَكَ أَنْجَعَ ذَلِكَ فِيكَ ، وَهَاجَ مِنْهُ خَوْفُ الْمُعَاجَلَةِ ، وَلَزِمَهُ قِصَرُ الْأَمَلِ .

Qāla: ʾinnaka tadhkuruhu bi-jumlati al-maʿrifati wa-al-qalbu mashghūlun bi-ghayri dhālika, fa-law dhakartahu dhikran yubāshiru qalbaka ʾanjaʿa dhālika fīka, wa-hāja minhu khawfu al-muʿājalati, wa-lazimahu qiṣaru al-ʾamali.

He said: You remember it only as a general piece of knowledge while your heart is occupied with something else. If you remembered it in a way that touched your heart directly, it would affect you, awaken fear of being overtaken without delay, and keep your heart’s hopes for a long life short.

Source page 195

قُلْتُ : فَكَيْفَ أَذْكُرُهُ ذِكْرًا يُبَاشِرُ قَلْبِي ذِكْرُهُ ؟

Qultu: fa-kayfa ʾadhkuruhu dhikran yubāshiru qalbī dhikruhu?

I said: How can I remember it so that the remembrance touches my heart directly?

قَالَ : أَنْ تُفَرِّغَ قَلْبَكَ حِينَ تَذْكُرُهُ مِنْ ذِكْرِ كُلِّ شَيْءٍ إِلَّا مِنْ ذِكْرِهِ ، فَإِذَا ذَكَرْتَهُ كَذَلِكَ بَاشَرَ ذَلِكَ قَلْبَكَ ، إِذْ لَا شَيْءَ فِيهِ غَيْرُهُ ، وَلَمْ يَلْبَثْ أَنْ يَتَبَيَّنَ ذَلِكَ عَلَى بَدَنِكَ ، وَكَمَا وَصَفَ اللَّهُ عَزَّ وَجَلَّ قَلْبَ أُمِّ مُوسَى عَلَيْهِ السَّلَامُ ،

Qāla: ʾan tufarrigha qalbaka ḥīna tadhkuruhu min dhikri kulli shayʾin ʾillā min dhikrihi, fa-ʾidhā dhakartahu ka-dhālika bāshara dhālika qalbaka, ʾidh lā shayʾa fīhi ghayruhu, wa-lam yalbath ʾan yatabayyana dhālika ʿalā badanika, wa-kamā waṣafa Allāhu ʿazza wa-jalla qalba ʾummi Mūsā ʿalayhi al-salāmu,

He said: When you remember it, empty your heart of the thought of everything except it. When you remember it in this way, it touches your heart directly, since nothing else is in it. Before long, its effect will become apparent upon your body. It is as God, mighty and majestic, described the heart of the mother of Moses, peace be upon him,

حِينَ فُرِّغَ مِنْ كُلِّ شَيْءٍ إِلَّا مِنْ ذِكْرِ مُوسَى صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَى فَارِغًا . أَيْ مِنْ كُلِّ شَيْءٍ إِلَّا مِنْ ذِكْرِ مُوسَى عَلَيْهِ السَّلَامُ . إِنْ كَادَتْ لَتُبْدِي بِهِ ، قَالَ تَقُولُ : اِبْنَاهْ .

Ḥīna furrigha min kulli shayʾin ʾillā min dhikri Mūsā ṣallā Allāhu ʿalayhi wa-sallama qāla: wa-ʾaṣbaḥa fuʾādu ʾummi Mūsā fārighan. ʾAy min kulli shayʾin ʾillā min dhikri Mūsā ʿalayhi al-salāmu. ʾIn kādat la-tubdī bihi, qāla taqūlu: ibnāh.

when it was emptied of everything except the thought of Moses, may God bless him and grant him peace. He said, “The heart of Moses’ mother became empty,” meaning empty of everything except the thought of Moses, peace be upon him. “She almost revealed him.” He explained: she would say, “My son!”

فَأَخْبَرَ تَعَالَى ، أَنَّ فُؤَادَهَا لَمَّا فَرَغَ مِنْ ذِكْرِ كُلِّ شَيْءٍ إِلَّا مِنْ ذِكْرِ ابْنِهَا كَادَتْ أَنْ تُبْدِيَهُ فَيَكُونَ فِي ذَلِكَ مَا تُحَاذِرُ وَمَا يُهْلِكُ ، فَكَيْفَ لَا يَظْهَرُ وَيَتَبَيَّنُ عَلَى مَنْ فَرَّغَ قَلْبَهُ لِذِكْرِ الْمَوْتِ وَمَا يَبْدُو مِنْهُ فِيهِ نَجَاتُهُ ، فَمَنْ فَرَّغَ قَلْبَهُ مِنْ ذِكْرِ كُلِّ شَيْءٍ إِلَّا مِنْ ذِكْرِ الْمَوْتِ غَلَبَ عَلَى قَلْبِهِ مِنَ الْحُزْنِ وَالْهَمِّ ،

Fa-ʾakhbara taʿālā, ʾanna fuʾādahā lammā faragha min dhikri kulli shayʾin ʾillā min dhikri ibnihā kādat ʾan tubdiyahu fa-yakūna fī dhālika mā tuḥādhiru wa-mā yuhliku, fa-kayfa lā yaẓharu wa-yatabayyanu ʿalā man farragha qalbahu li-dhikri al-mawti wa-mā yabdū minhu fīhi najātuhu, fa-man farragha qalbahu min dhikri kulli shayʾin ʾillā min dhikri al-mawti ghalaba ʿalā qalbihi mina al-ḥuzni wa-al-hammi,

He, exalted, has told us that when her heart became empty of every thought except that of her son, she nearly revealed him, which would have brought about what she feared and what could destroy him. How, then, could the effect fail to appear clearly on someone who empties his heart for the remembrance of death, when what becomes apparent in him holds his salvation? Whoever empties his heart of every thought except the remembrance of death is overcome in his heart by such grief and anxiety

مَا يَكَادُ أَنْ يَجِدَ طَعْمَ الْمَوْتِ مِنْهُ ، كَمَا رُوِيَ عَنْ عِيسَى ابْنِ مَرْيَمَ عَلَيْهِ السَّلَامُ أَنَّهُ قَالَ :

Mā yakādu ʾan yajida ṭaʿma al-mawti minhu, kamā ruwiya ʿan ʿĪsā ibni Maryama ʿalayhi al-salāmu ʾannahu qāla:

that he almost tastes death through it, as it is related that Jesus son of Mary, peace be upon him, said:

« يَا مَعْشَرَ الْحَوَارِيِّينَ اُدْعُوا اللَّهَ عَزَّ وَجَلَّ ، أَنْ يُهَوِّنَ عَلَيَّ هَذِهِ السَّكْرَةَ ، فَلَقَدْ خِفْتُ الْمَوْتَ حَتَّى أَوْقَفَنِي خَوْفِي مِنَ الْمَوْتِ عَلَى الْمَوْتِ » .

«Yā maʿshara al-ḥawāriyyīna udʿū Allāha ʿazza wa-jalla, ʾan yuhawwina ʿalayya hādhihi al-sakrata, fa-la-qad khiftu al-mawta ḥattā ʾawqafanī khawfī mina al-mawti ʿalā al-mawti».

“Disciples, ask God, mighty and majestic, to make this agony easy for me. I have feared death so much that my fear of death has brought me to death’s door.”

فَمَنْ بَاشَرَ ذِكْرُ الْمَوْتِ قَلْبَهُ انْكَسَرَ عَنِ الدُّنْيَا فُؤَادُهُ ، وَقَلَّ سُرُورُهُ وَفَرَحُهُ وَحَسَدُهُ فِيهَا ، كَمَا قَالَ أَبُو الدَّرْدَاءِ : مَنْ بَاشَرَ ذِكْرُ الْمَوْتِ قَلْبَهُ قَلَّ فَرَحُهُ وَحَسَدُهُ .

Fa-man bāshara dhikru al-mawti qalbahu inkasara ʿani al-dunyā fuʾāduhu, wa-qalla surūruhu wa-faraḥuhu wa-ḥasaduhu fīhā, kamā qāla ʾAbū al-Dardāʾi: man bāshara dhikru al-mawti qalbahu qalla faraḥuhu wa-ḥasaduhu.

When the remembrance of death touches someone’s heart directly, his heart’s attachment to this world is broken, and his delight, joy, and envy within it diminish. As Abū al-Dardāʾ said, “When the remembrance of death touches someone’s heart directly, his joy and envy diminish.”