3. Adab al Nufoos: The Disciplines of the Souls by Al Muhasibi part 3

آدَابُ النُّفُوسِ

ʾĀdābu al-Nufūsi

The Disciplines of the Souls  (that is, the education by which the lower selves are disciplined and made upright)

الْحَارِثُ بْنُ أَسَدٍ الْمُحَاسِبِيُّ

Al-Ḥārithu bnu ʾAsadin al-Muḥāsibiyyu

Al-Ḥārith ibn Asad al-Muḥāsibī

Source page 76

الْيَقِينُ وَالْعِزُّ

Al-yaqīnu wa-al-ʿizzu

Certainty and self-importance

صِدْقُ الْيَقِينِ

Ṣidqu al-yaqīni

Genuine certainty

وَأَمَّا الْيَقِينُ فَعِنْدَ الْعَمَلِ وَالصِّدْقُ فِيهِ مُشَاهَدَةُ الثَّوَابِ وَالْعِقَابِ، فَلَيْسَ بِكَثْرَةِ النَّفَقَةِ وَلَا بِكَثْرَةِ الْكَلَامِ، وَلَا يُحْتَاجُ فِيهِ إِلَى تَحْرِيكِ الشَّفَتَيْنِ، وَلٰكِنْ بِالْإِيمَانِ وَبِالْعَقْلِ وَبِالْمَعْرِفَةِ وَحُسْنِ التَّدْبِيرِ فِي ظَاهِرِ أَمْرِ الْعَبْدِ وَبَاطِنِهِ.

Wa-ʾammā al-yaqīnu fa-ʿinda al-ʿamali wa-al-ṣidqu fīhi mushāhadatu al-thawābi wa-al-ʿiqābi, fa-laysa bikathrati al-nafaqati wa-lā bikathrati al-kalāmi, wa-lā yuḥtāju fīhi ʾilā taḥrīki al-shafatayni, wa-lākin bi-al-ʾīmāni wa-bi-al-ʿaqli wa-bi-al-maʿrifati wa-ḥusni al-tadbīri fī ẓāhiri ʾamri al-ʿabdi wa-bāṭinihi.

Certainty appears at the time of action, and its genuineness consists in beholding reward and punishment. It is not achieved by much spending or much talk, nor does it require moving the lips. It comes through faith, reason, knowledge, and sound management of the servant's outward and inward affairs.

فَتَعْرِفُ الصِّدْقَ وَتَعْرِفُ ضِدَّهُ مِنَ الْكَذِبِ، وَتَعْرِفُ الْخَيْرَ وَتَعْرِفُ ضِدَّهُ مِنَ الشَّرِّ، فَتَعْمَلُ فِي إِثْبَاتِ الصِّدْقِ وَنَفْيِ ضِدِّهِ، وَتَعْلَمُ الْأَصْلَ مِنَ الْفَرْعِ، فَيَكُونُ الشُّغْلُ فِي إِثْبَاتِ الصِّدْقِ مِنْ وَجْهِ الْأَصْلِ وَانْتِفَاءِ ضِدِّهِ مِنْ وَجْهِ الْأَصْلِ، فَإِنَّ الْأَصْلَ يَأْتِي عَلَى الْفُرُوعِ.

Fa-taʿrifu al-ṣidqa wa-taʿrifu ḍiddahu mina al-kadhibi, wa-taʿrifu al-khayra wa-taʿrifu ḍiddahu mina al-sharri, fa-taʿmalu fī ʾithbāti al-ṣidqi wa-nafyi ḍiddihi, wa-taʿlamu al-ʾaṣla mina al-farʿi, fa-yakūnu al-shughlu fī ʾithbāti al-ṣidqi min wajhi al-ʾaṣli wa-intifāʾi ḍiddihi min wajhi al-ʾaṣli, fa-ʾinna al-ʾaṣla yaʾtī ʿalā al-furūʿi.

You recognize truthfulness and its opposite, falsehood; you recognize good and its opposite, evil. You work to establish truthfulness and remove its opposite, distinguishing the root from the branch. Your occupation is then to establish truthfulness at the root and eliminate its opposite at the root, for the root reaches all the branches.

وَمَا دَامَ الْعَبْدُ يَشْتَغِلُ بِالْفَرْعِ عَنِ الْأَصْلِ فَلَيْسَ لِشُغْلِهِ فَنَاءٌ مَا دَامَ الْأَصْلُ ثَابِتًا، كُلَّمَا ذَهَبَ فَرْعٌ أَخْلَفَ فَرْعًا آخَرَ بَدَلَهُ.

Wa-mā dāma al-ʿabdu yashtaghilu bi-al-farʿi ʿani al-ʾaṣli fa-laysa lishughlihi fanāʾun mā dāma al-ʾaṣlu thābitan, kullamā dhahaba farʿun ʾakhlafa farʿan ʾākhara badalahu.

As long as the servant busies himself with the branch instead of the root, his occupation has no end while the root remains firm. Whenever one branch goes, it produces another in its place.

الْعِزُّ فِي النَّفْسِ أَصْلُ مَرَضِ الْقُلُوبِ

Al-ʿizzu fī al-nafsi ʾaṣlu maraḍi al-qulūbi

Self-importance is the root of the heart's sickness

وَحُبُّ الْعِزِّ أَصْلٌ، وَمِنْهُ مَخْرَجُ حُبِّ الرِّئَاسَةِ وَالْجَاهِ عِنْدَ النَّاسِ، وَمِنْهُ الْكِبْرُ وَالْفَخْرُ، وَمِنْهُ الْغَضَبُ وَالْحَسَدُ، وَمِنْهُ الْحِقْدُ وَالْحَمِيَّةُ وَالْعَصَبِيَّةُ، وَالنَّفْسُ عَاشِقَةٌ لَهُ وَهُوَ قُرَّةُ عَيْنِهَا، وَهُوَ أَحَبُّ إِلَيْهَا مِنْ أُمِّ وَاحِدٍ لِوَاحِدِهَا.

Wa-ḥubbu al-ʿizzi ʾaṣlun, wa-minhu makhraju ḥubbi al-riʾāsati wa-al-jāhi ʿinda al-nāsi, wa-minhu al-kibru wa-al-fakhru, wa-minhu al-ghaḍabu wa-al-ḥasadu, wa-minhu al-ḥiqdu wa-al-ḥamiyyatu wa-al-ʿaṣabiyyatu, wa-al-nafsu ʿāshiqatun lahu wa-huwa qurratu ʿaynihā, wa-huwa ʾaḥabbu ʾilayhā min ʾummi wāḥidin liwāḥidihā.

Love of self-importance is a root. From it spring love of leadership and prestige among people, arrogance and boasting, anger and envy, rancor, fierce pride, and partisanship. The self is passionately in love with it; it is the delight of its eye. The self loves it more than the mother of an only child loves that child.

وَبَلَغَنِي أَنَّهُ آخِرُ مَا يَبْقَى فِي قُلُوبِ تَارِكِي الدُّنْيَا لِلْآخِرَةِ، وَذٰلِكَ لِصُعُوبَةِ تَمَكُّنِهِ مِنَ النَّفْسِ.

Wa-balaghanī ʾannahu ʾākhiru mā yabqā fī qulūbi tārikī al-dunyā li-al-ʾākhirati, wa-dhālika liṣuʿūbati tamakkunihi mina al-nafsi.

It has reached me that it is the last thing remaining in the hearts of those who leave this world for the next, because of its formidable hold over the self.

فَالْعَمَلُ الصَّالِحُ مِنْ غَيْرِ الْمُرِيدِ الْمُسْتَحْكِمِ مِنْ أَهْلِ الْقِرَاءَةِ سِلَاحُهُ الَّذِي يَقْوَى بِهِ سُلْطَانُهُ، هُوَ الْعِزُّ فِي النَّفْسِ وَالْفَخْرُ بِالْعَمَلِ وَالْإِزْرَاءُ عَلَى النَّاسِ.

Fa-al-ʿamalu al-ṣāliḥu min ghayri al-murīdi al-mustaḥkimi min ʾahli al-qirāʾati silāḥuhu alladhī yaqwā bihi sulṭānuhu, huwa al-ʿizzu fī al-nafsi wa-al-fakhru bi-al-ʿamali wa-al-ʾizrāʾu ʿalā al-nāsi.

For a reciter who is not a firmly established spiritual seeker, righteous work is the weapon by which his authority grows stronger: self-importance within the soul, boasting of his work, and contempt for people [the relation of the clauses is uncertain].

Source pages 76–77

وَقَدْ رَأَيْنَا مَنْ يَعْمَلُ أَعْمَالَ الصَّالِحِينَ مِنَ الصَّلَاةِ وَالصِّيَامِ وَالصَّدَقَةِ وَالْحَجِّ وَالْجِهَادِ وَعِزُّهُ فِي نَفْسِهِ زَائِدٌ، نَعَمْ وَقَدْ رَأَيْنَا مَنْ يَتَوَاضَعُ لِطَمَعِ زِيَادَةٍ فِي الْعِزِّ.

Wa-qad raʾaynā man yaʿmalu ʾaʿmāla al-ṣāliḥīna mina al-ṣalāti wa-al-ṣiyāmi wa-al-ṣadaqati wa-al-ḥajji wa-al-jihādi wa-ʿizzuhu fī nafsihi zāʾidun, naʿam wa-qad raʾaynā man yatawāḍaʿu liṭamaʿi ziyādatin fī al-ʿizzi.

We have seen someone perform the deeds of the righteous, prayer, fasting, charity, pilgrimage, and striving, while his self-importance continues to grow. Indeed, we have even seen someone act humbly in the hope of gaining still more self-importance.

Source page 77

وَلَا أَعْلَمُ أَنِّي رَأَيْتُ أَحَدًا مِنْ أَهْلِ النُّسُكِ خَالِيًا مِنْهُ، يَعْنِي مِنَ الْعِزِّ.

Wa-lā ʾaʿlamu ʾannī raʾaytu ʾaḥadan min ʾahli al-nusuki khāliyan minhu, yaʿnī mina al-ʿizzi.

I do not know that I have seen any practitioner of devotion entirely free of it, meaning self-importance.

فَإِنْ كَانَ يَجِدُ بَقَاءَ حَلَاوَةِ طَعْمِهِ لَمْ يُفْلِحْ مَعَهَا، عَابِدًا كَانَ أَوْ زَاهِدًا.

Fa-ʾin kāna yajidu baqāʾa ḥalāwati ṭaʿmihi lam yufliḥ maʿahā, ʿābidan kāna ʾaw zāhidan.

If he still finds the lingering sweetness of its taste, he will not prosper while it remains, whether he is a worshipper or an ascetic.

وَكَيْفَ يَكُونُ زَاهِدًا وَالزُّهْدُ لَا يَأْوِي مَعَهُ فِي مَأْوًى وَاحِدٍ؟

Wa-kayfa yakūnu zāhidan wa-al-zuhdu lā yaʾwī maʿahu fī maʾwan wāḥidin?

How could he be an ascetic, when detachment and self-importance do not share a single dwelling?

فَمَنْ عَالَجَ نَفْيَ الْعِزِّ مِنْ نَفْسِهِ وَوَفَّقَهُ اللَّهُ لِذٰلِكَ فَنَالَ نَفْيَهُ، سَهُلَ عَلَيْهِ الْمَسِيرُ فِي طَرِيقَةِ مَحَبَّةِ اللَّهِ عَزَّ وَجَلَّ وَمَحَجَّةِ الْإِيمَانِ وَسَبِيلِ الِاسْتِقَامَةِ وَمَدَارِجِ الصَّالِحِينَ، وَهَانَ عَلَيْهِ مُعَالَجَةُ الصِّدْقِ فِي عَمَلِهِ، وَاطْمَأَنَّتْ نَفْسُهُ إِلَى التَّذَلُّلِ وَالتَّوَاضُعِ وَطَابَ لَهُ طَرِيقُ الْعَدْلِ.

Fa-man ʿālaja nafya al-ʿizzi min nafsihi wa-waffaqahu Allāhu li-dhālika fa-nāla nafyahu, sahula ʿalayhi al-masīru fī ṭarīqati maḥabbati Allāhi ʿazza wa-jalla wa-maḥajjati al-ʾīmāni wa-sabīli al-istiqāmati wa-madāriji al-ṣāliḥīna, wa-hāna ʿalayhi muʿālajatu al-ṣidqi fī ʿamalihi, wa-iṭmaʾannat nafsuhu ʾilā al-tadhalluli wa-al-tawāḍuʿi wa-ṭāba lahu ṭarīqu al-ʿadli.

Whoever works to remove self-importance from his self and is granted success by God in removing it finds it easy to travel the path of love for God, mighty and majestic, the clear road of faith, the way of uprightness, and the steps of the righteous. Cultivating truthfulness in his work becomes easier. His self rests in lowliness and humility, and the path of justice becomes pleasant to him.

لِأَنَّهُ لَا يَقْدِرُ أَنْ يُحِبَّ لِلنَّاسِ مَا يُحِبُّ لِنَفْسِهِ وَفِيهِ الْعِزُّ، وَلَا يَقْدِرُ عَلَى كَظْمِ الْغَيْظِ وَفِيهِ الْعِزُّ، وَلَا يَقْدِرُ عَلَى قَبُولِ الْحَقِّ وَفِيهِ الْعِزُّ.

Li-ʾannahu lā yaqdiru ʾan yuḥibba li-al-nāsi mā yuḥibbu linafsihi wa-fīhi al-ʿizzu, wa-lā yaqdiru ʿalā kaẓmi al-ghayẓi wa-fīhi al-ʿizzu, wa-lā yaqdiru ʿalā qabūli al-ḥaqqi wa-fīhi al-ʿizzu.

He cannot love for others what he loves for himself while self-importance remains within him. He cannot restrain his anger while self-importance remains within him. He cannot accept the truth while self-importance remains within him.

وَلَا يَقْدِرُ عَلَى التَّوَاضُعِ الَّذِي هُوَ شَرَفُ التَّقْوَى وَحِلْيَتُهَا وَفِيهِ الْعِزُّ، وَلَا يَقْدِرُ أَنْ يَدُومَ عَلَى الصِّدْقِ وَفِيهِ الْعِزُّ، وَلَا يَقْدِرُ عَلَى تَرْكِ الْحَسَدِ وَفِيهِ الْعِزُّ.

Wa-lā yaqdiru ʿalā al-tawāḍuʿi alladhī huwa sharafu al-taqwā wa-ḥilyatuhā wa-fīhi al-ʿizzu, wa-lā yaqdiru ʾan yadūma ʿalā al-ṣidqi wa-fīhi al-ʿizzu, wa-lā yaqdiru ʿalā tarki al-ḥasadi wa-fīhi al-ʿizzu.

He cannot attain humility, the honor and adornment of mindfulness, while self-importance remains within him. He cannot persevere in truthfulness while self-importance remains within him. He cannot abandon envy while self-importance remains within him.

وَلَا يَقْدِرُ عَلَى تَرْكِ الْحِقْدِ وَفِيهِ الْعِزُّ، وَلَا يَقْدِرُ عَلَى تَرْكِ الْعَصَبِيَّةِ وَفِيهِ الْعِزُّ، وَلَا يَقْدِرُ عَلَى سَلَامَةِ الْقَلْبِ وَفِيهِ الْعِزُّ، وَلَا يَقْدِرُ عَلَى النُّصْحِ وَفِيهِ الْعِزُّ، وَلَا يَسْلَمُ مِنَ الْإِزْرَاءِ عَلَى النَّاسِ وَفِيهِ الْعِزُّ.

Wa-lā yaqdiru ʿalā tarki al-ḥiqdi wa-fīhi al-ʿizzu, wa-lā yaqdiru ʿalā tarki al-ʿaṣabiyyati wa-fīhi al-ʿizzu, wa-lā yaqdiru ʿalā salāmati al-qalbi wa-fīhi al-ʿizzu, wa-lā yaqdiru ʿalā al-nuṣḥi wa-fīhi al-ʿizzu, wa-lā yaslamu mina al-ʾizrāʾi ʿalā al-nāsi wa-fīhi al-ʿizzu.

He cannot abandon rancor while self-importance remains within him. He cannot abandon partisanship while self-importance remains within him. He cannot attain a sound heart while self-importance remains within him. He cannot practice goodwill while self-importance remains within him. He cannot be free of contempt for people while self-importance remains within him.

فَمَا أَكْثَرَ ضَرَرَهُ وَأَعْظَمَ فَسَادَهُ وَأَظْهَرَ أَمْرَهُ وَأَقَلَّ رُشْدَهُ وَأَبْيَنَ غَيَّهُ عِنْدَ الْخَاصِّ وَالْعَامِّ، وَمَا أَغْفَلَ النَّاسَ عَنْهُ وَأَقَلَّ مَعْرِفَتَهُمْ بِهِ وَأَشَدَّ مُتَابَعَتَهُمْ لَهُ!

Fa-mā ʾakthara ḍararahu wa-ʾaʿẓama fasādahu wa-ʾaẓhara ʾamrahu wa-ʾaqalla rushdahu wa-ʾabyana ghayyahu ʿinda al-khāṣṣi wa-al-ʿāmmi, wa-mā ʾaghfala al-nāsa ʿanhu wa-ʾaqalla maʿrifatahum bihi wa-ʾashadda mutābaʿatahum lahu!

How abundant its harm, how great its corruption, how obvious its condition, how little its right guidance, and how clear its error, among the elect and ordinary people alike! And how heedless people are of it, how little they know it, and how intensely they follow it!

فَالْهَوَى حَكَمُهُ، وَالْكِبْرُ أَخُوهُ وَعَضُدُهُ، وَالْجَوْرُ سِيرَتُهُ، وَالْغَضَبُ سُلْطَانُهُ، وَالرِّيَاءُ عَوْنٌ مِنْ أَعْوَانِهِ لَهُ يَكْسِبُ وَإِلَيْهِ يُؤَدِّي، وَالْعُجْبُ أَضْعَفُ عَوْنٍ لَهُ، وَالْحَسَدُ أَمِيرُ جُنُودِهِ، وَالْغِلُّ صَاحِبُ مَشُورَتِهِ.

Fa-al-hawā ḥakamuhu, wa-al-kibru ʾakhūhu wa-ʿaḍuduhu, wa-al-jawru sīratuhu, wa-al-ghaḍabu sulṭānuhu, wa-al-riyāʾu ʿawnun min ʾaʿwānihi lahu yaksibu wa-ʾilayhi yuʾaddī, wa-al-ʿujbu ʾaḍʿafu ʿawnin lahu, wa-al-ḥasadu ʾamīru junūdihi, wa-al-ghillu ṣāḥibu mashūratihi.

Desire is its judge; arrogance its brother and supporting arm; injustice its way of life; anger its authority. Showing off is one of its helpers, earning for it and delivering its gains to it. Self-admiration is its weakest helper, envy the commander of its forces, and malice its adviser.

وَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: الْكِبْرُ وَالْحَسَدُ يَأْكُلَانِ الْحَسَنَاتِ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ. وَقَالَ بَعْضُهُمْ: الْغِلُّ وَالْحَسَدُ.

Wa-qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: al-kibru wa-al-ḥasadu yaʾkulāni al-ḥasanāti kamā taʾkulu al-nāru al-ḥaṭaba. Wa-qāla baʿḍuhum: al-ghillu wa-al-ḥasadu.

The Messenger of God, may God bless him and grant him peace, said: “Arrogance and envy consume good deeds as fire consumes wood.” Some transmit it as: “Malice and envy.”

Source page 78

الْعِزُّ عَامٌّ فِي الْخَلْقِ وَخَاصٌّ فِي الْقُرَّاءِ

Al-ʿizzu ʿāmmun fī al-khalqi wa-khāṣṣun fī al-qurrāʾi

Self-importance in people generally and reciters especially

وَالْعِزُّ فِي الْخَلْقِ عَامٌّ، فِي الْعَبِيدِ وَالْإِمَاءِ وَالْفُقَرَاءِ وَالْأَغْنِيَاءِ وَالضُّعَفَاءِ وَالْأَقْوِيَاءِ وَالْقُرَّاءِ وَالْعُلَمَاءِ، وَكُلُّ وَاحِدٍ مِنْهُمْ يَظْهَرُ مِنْهُ عَلَى قَدْرِ مَا يُمْكِنُهُ إِظْهَارُهُ، وَمَنْ لَمْ يُمْكِنْهُ الْإِظْهَارُ عَامَلَ النَّاسَ بِهِ سِرًّا فِي نَفْسِهِ، لِأَنَّهُ مَا دَامَ فِي الْإِنْسَانِ لَا يَتْرُكُ حَظَّهُ مِنْهُ سِرًّا وَلَا عَلَانِيَةً.

Wa-al-ʿizzu fī al-khalqi ʿāmmun, fī al-ʿabīdi wa-al-ʾimāʾi wa-al-fuqarāʾi wa-al-ʾaghniyāʾi wa-al-ḍuʿafāʾi wa-al-ʾaqwiyāʾi wa-al-qurrāʾi wa-al-ʿulamāʾi, wa-kullu wāḥidin minhum yaẓharu minhu ʿalā qadri mā yumkinuhu ʾiẓhāruhu, wa-man lam yumkinhu al-ʾiẓhāru ʿāmala al-nāsa bihi sirran fī nafsihi, li-ʾannahu mā dāma fī al-ʾinsāni lā yatruku ḥaẓẓahu minhu sirran wa-lā ʿalāniyatan.

Self-importance is widespread among people: male and female slaves, the poor and the wealthy, the weak and the strong, reciters and scholars. Each displays as much of it as he can. Whoever cannot display it deals with people through it secretly within himself. As long as it remains within a person, he does not relinquish his share of it, either secretly or openly.

أَمَا تَرَاهُ كَيْفَ يَتَغَيَّظُ فِي نَفْسِهِ عَلَى غَيْرِهِ، وَكَيْفَ يَحْسُدُهُ وَيَدُورُ حَوْلَهُ يَطْلُبُ عَوْرَاتِهِ، وَكَيْفَ يَحْكُمُ فِيهِ بِحُكْمِ الْهَوَى؟

ʾAmā tarāhu kayfa yataghayyaẓu fī nafsihi ʿalā ghayrihi, wa-kayfa yaḥsuduhu wa-yadūru ḥawlahu yaṭlubu ʿawrātihi, wa-kayfa yaḥkumu fīhi biḥukmi al-hawā?

Do you not see how he inwardly rages against another person, envies him, circles around him seeking his exposed faults, and judges him according to desire?

وَلَوْ مَلَكَ مِنْ ذٰلِكَ فِي الظَّاهِرِ مَا مَلَكَ فِي الْبَاطِنِ لَأَظْهَرَ مِثْلَ الَّذِي أَضْمَرَ مِنْ ذٰلِكَ فِي الْبَاطِنِ.

Wa-law malaka min dhālika fī al-ẓāhiri mā malaka fī al-bāṭini laʾaẓhara mithla alladhī ʾaḍmara min dhālika fī al-bāṭini.

If he had outwardly the power he has within, he would display the same things he harbors inwardly.

وَأَقْبَحُ أَمْرِهِ وَأَفْسَدُهُ لَهُ وَأَشَدُّهُ فَضِيحَةً إِذَا كَانَ فِي الْقَارِئِ، لِأَنَّهُ لَا يَكَادُ يَتَعَزَّزُ عَلَى غَيْرِهِ بِسَبَبٍ مِنَ الْأَسْبَابِ إِلَّا بِأَسْبَابِ الدِّينِ، وَإِلَّا رَأَيْتَ فِيهِ أَثَرَ ذٰلِكَ.

Wa-ʾaqbaḥu ʾamrihi wa-ʾafsaduhu lahu wa-ʾashadduhu faḍīḥatan ʾidhā kāna fī al-qāriʾi, li-ʾannahu lā yakādu yataʿazzazu ʿalā ghayrihi bisababin mina al-ʾasbābi ʾillā bi-ʾasbābi al-dīni, wa-ʾillā raʾayta fīhi ʾathara dhālika.

Its ugliest, most corrupting, and most disgraceful form is when it appears in a reciter, because scarcely any means by which he exalts himself over others lies outside the means of religion; otherwise you would see its traces in him.

فَسُبْحَانَ اللَّهِ، مَاذَا يَلْقَى الْقُرَّاءُ خَاصَّةً مِنَ الْعِزِّ وَمِنْ أَعْوَانِهِ!

Fa-subḥāna Allāhi, mādhā yalqā al-qurrāʾu khāṣṣatan mina al-ʿizzi wa-min ʾaʿwānihi!

Glory be to God! What reciters in particular suffer from self-importance and its helpers!

يَدُلُّكَ عَلَى ذٰلِكَ سُرْعَةُ حِقْدِهِمْ وَكَثْرَةُ غَضَبِهِمْ لِأَنْفُسِهِمْ مِنْ طَرِيقِ الْإِعْزَازِ لَهَا، وَمَا يَجِدُونَ عَلَى النَّاسِ فِيهِ مِمَّا لَا خَطَرَ لَهُ، وَذٰلِكَ كُلُّهُ مِنْ دَاءِ الْعِزِّ وَحَرَكَتِهِ، أَمْرٌ لَمْ يَجُزْ لِأَهْلِ الْجَنَّةِ وَلَا لِلْمَلَائِكَةِ وَلَا لِلنَّبِيِّينَ، يُرِيدُ الْقَارِئُ أَنْ يُجَوِّزَهُ لِنَفْسِهِ وَأَنْ يَجْعَلَهُ فَوْقَ رَأْسِهِ.

Yadulluka ʿalā dhālika surʿatu ḥiqdihim wa-kathratu ghaḍabihim li-ʾanfusihim min ṭarīqi al-ʾiʿzāzi lahā, wa-mā yajidūna ʿalā al-nāsi fīhi mimmā lā khaṭara lahu, wa-dhālika kulluhu min dāʾi al-ʿizzi wa-ḥarakatihi, ʾamrun lam yajuz li-ʾahli al-jannati wa-lā li-al-malāʾikati wa-lā li-al-nabiyyīna, yurīdu al-qāriʾu ʾan yujawwizahu linafsihi wa-ʾan yajʿalahu fawqa raʾsihi.

The signs are how quickly they bear grudges, how often they grow angry on their own behalf to exalt themselves, and how they resent people over things of no importance. All of this comes from the disease of self-importance and its stirrings. The reciter wants to permit himself something not permitted to the people of the Garden, the angels, or the prophets, and to set it above his own head.

وَإِنَّمَا كَانَ يَنْبَغِي لِلصَّادِقِ فِي قِرَاءَتِهِ الْعَمَلُ فِي إِطْفَاءِ الْعِزِّ مِنْ قَلْبِهِ مِنْ أَوَّلِ أَمْرِهِ وَأَنْ يَجْعَلَهُ تَحْتَ قَدَمَيْهِ،

Wa-ʾinnamā kāna yanbaghī li-al-ṣādiqi fī qirāʾatihi al-ʿamalu fī ʾiṭfāʾi al-ʿizzi min qalbihi min ʾawwali ʾamrihi wa-ʾan yajʿalahu taḥta qadamayhi,

Someone sincere in his recitation ought from the outset to work at extinguishing self-importance within his heart and placing it beneath his feet.

وَلَوْ أَنَّ رَجُلًا صَلَّى الْغَدَاةَ ثُمَّ أَقْبَلَ عَلَى نَفْسِهِ وَأَصْلَحَ خَصْلَةً مِنْ خِصَالِ الْعِزِّ، لَيْسَ الْعِزَّ كُلَّهُ، وَآخَرَ تَصَدَّقَ بِوَزْنِ نَفْسِهِ ذَهَبًا عَلَى أَكْبَادٍ جَائِعَةٍ مِنْ وَجْهٍ طَيِّبٍ، لَكَانَ الْأَوَّلُ أَغْبَطَ وَكَانَتِ النِّعْمَةُ عَلَيْهِ أَكْبَرَ وَالشُّكْرُ عَلَيْهِ أَكْثَرَ عِنْدَ أَهْلِ الْمَعْرِفَةِ وَالْعِلْمِ.

wa-law ʾanna rajulan ṣallā al-ghadāta thumma ʾaqbala ʿalā nafsihi wa-ʾaṣlaḥa khaṣlatan min khiṣāli al-ʿizzi, laysa al-ʿizza kullahu, wa-ʾākhara taṣaddaqa biwazni nafsihi dhahaban ʿalā ʾakbādin jāʾiʿatin min wajhin ṭayyibin, lakāna al-ʾawwalu ʾaghbaṭa wa-kānati al-niʿmatu ʿalayhi ʾakbara wa-al-shukru ʿalayhi ʾakthara ʿinda ʾahli al-maʿrifati wa-al-ʿilmi.

If one man prayed the dawn prayer, then turned to his self and corrected one trait of self-importance, not all of it, while another gave his own weight in lawfully acquired gold to feed hungry people, the first would be more enviable, the blessing upon him greater, and the gratitude required of him greater, in the judgment of those with knowledge and understanding.

فَكَيْفَ إِذَا أَصْبَحَ وَهُوَ لَمْ تَكُنْ لَهُ هِمَّةٌ إِلَّا الْعِنَايَةُ بِالْعِزِّ لِنَفْسِهِ لِتَجْرِبَتِهِ لَهُ وَمَعْرِفَتِهِ لَهُ؟

Fa-kayfa ʾidhā ʾaṣbaḥa wa-huwa lam takun lahu himmatun ʾillā al-ʿināyatu bi-al-ʿizzi linafsihi litajribatihi lahu wa-maʿrifatihi lahu?

What, then, when a man begins his day with no concern but tending to self-importance for his own self, having experienced and come to know it?

Source pages 78–79

وَآخَرُ أَصْبَحَ وَلَمْ تَكُنْ هِمَّتُهُ وَلَا مَحَبَّتُهُ إِلَّا الْعِنَايَةَ بِنَفْيِ الْعِزِّ مِنْ قَلْبِهِ وَلُزُومِ التَّوَاضُعِ وَذُلِّ النَّفْسِ لِتَجْرِبَتِهِ لِنُورِ التَّوَاضُعِ وَمَعْرِفَتِهِ بِفَوَائِدِهِ.

Wa-ʾākharu ʾaṣbaḥa wa-lam takun himmatuhu wa-lā maḥabbatuhu ʾillā al-ʿināyata binafyi al-ʿizzi min qalbihi wa-luzūmi al-tawāḍuʿi wa-dhulli al-nafsi litajribatihi linūri al-tawāḍuʿi wa-maʿrifatihi bifawāʾidihi.

Another begins his day with no concern or love except removing self-importance from his heart and adhering to humility and the self's lowliness, because he has experienced the light of humility and knows its benefits.

Source page 79

فَهَنِيئًا لِمَنْ شَغَلَهُ مِثْلُ شُغْلِهِ، مَا أَنْفَعَهُ مِنْ شُغْلٍ وَأَرْضَاهُ عِنْدَ مَلِيكِهِ وَأَرْوَحَهُ لِلْقَلْبِ!

Fa-hanīʾan liman shaghalahu mithlu shughlihi, mā ʾanfaʿahu min shughlin wa-ʾarḍāhu ʿinda malīkihi wa-ʾarwaḥahu li-al-qalbi!

Gladness to the one occupied as he is occupied! How beneficial an occupation, how pleasing to his Sovereign, and how restful for the heart!

فَاعْتَبِرْ بِرَجُلَيْنِ أُمِرَا بِالْعُبُودِيَّةِ، وَأَحَدُهُمَا أَحَبَّ أَنْ يَجْعَلَ نَفْسَهُ عَبْدًا كَمَا أُمِرَ، وَأَحَبَّ الْآخَرُ أَنْ يَجْعَلَ نَفْسَهُ مَلِكًا، أَيُّ هٰذَيْنِ أَوْلَى بِالْجَائِزَةِ مِنَ الْمَوْلَى وَأَيُّهُمَا يَسْتَأْهِلُ الْعُقُوبَةَ الْمُوجِعَةَ؟

Fa-iʿtabir birajulayni ʾumirā bi-al-ʿubūdiyyati, wa-ʾaḥaduhumā ʾaḥabba ʾan yajʿala nafsahu ʿabdan kamā ʾumira, wa-ʾaḥabba al-ʾākharu ʾan yajʿala nafsahu malikan, ʾayyu hādhayni ʾawlā bi-al-jāʾizati mina al-mawlā wa-ʾayyuhumā yastaʾhilu al-ʿuqūbata al-mūjiʿata?

Consider two men commanded to be servants. One wants to make himself a servant as commanded; the other wants to make himself a king. Which deserves the Master's reward, and which deserves painful punishment?

وَسَائِلُ عِلَاجِ الْعِزِّ

Wasāʾilu ʿilāji al-ʿizzi

Ways of treating self-importance

قُلْتُ: قَدْ وَصَفْتَ مِنْ فَسَادِ الْعِزِّ وَضَرَرِهِ وَشَرِّهِ مَا قَدْ وَصَفْتَ، فَصِفْ لِي طَرِيقَ التَّحَرُّزِ وَالِامْتِنَاعِ مِنْهُ، فَإِنَّ الْمَرِيضَ إِذَا عَرَفَ دَاءَهُ أَحَبَّ أَنْ يَعْرِفَ دَوَاءَهُ، وَهٰكَذَا مَنْ أَحَبَّ أَنْ يَعْرِفَ عَيْبَ نَفْسِهِ يُحِبُّ أَنْ يَعْرِفَ الَّذِي يُصْلِحُ بِهِ عَيْبَهُ.

Qultu: qad waṣafta min fasādi al-ʿizzi wa-ḍararihi wa-sharrihi mā qad waṣafta, fa-ṣif lī ṭarīqa al-taḥarruzi wa-al-imtināʿi minhu, fa-ʾinna al-marīḍa ʾidhā ʿarafa dāʾahu ʾaḥabba ʾan yaʿrifa dawāʾahu, wa-hākadhā man ʾaḥabba ʾan yaʿrifa ʿayba nafsihi yuḥibbu ʾan yaʿrifa alladhī yuṣliḥu bihi ʿaybahu.

I said: you have described the corruption, harm, and evil of self-importance as you have. Now describe to me how to guard against it and resist it. Once a sick person knows his disease, he wants to know its remedy. Likewise, whoever wants to know his own fault wants to know what will put it right.

فَقَالَ: إِنَّ ابْنَ آدَمَ تَكَلَّفَ نُزُولَ الطَّيْرِ مِنْ جَوِّ السَّمَاءِ فَأَنْزَلَهُ.

Fa-qāla: ʾinna ibna ʾĀdama takallafa nuzūla al-ṭayri min jawwi al-samāʾi fa-ʾanzalahu.

He replied: the human being undertook to bring birds down from the sky, and brought them down.

وَتَكَلَّفَ خُرُوجَ الْحُوتِ مِنْ قَعْرِ الْبَحْرِ فَأَخْرَجَهُ.

Wa-takallafa khurūja al-ḥūti min qaʿri al-baḥri fa-ʾakhrajahu.

He undertook to draw fish from the depths of the sea, and drew them out.

وَتَكَلَّفَ إِخْرَاجَ الذَّهَبِ وَالْفِضَّةِ مِنْ بَطْنِ الْأَرْضِ فَأَخْرَجَهَا.

Wa-takallafa ʾikhrāja al-dhahabi wa-al-fiḍḍati min baṭni al-ʾarḍi fa-ʾakhrajahā.

He undertook to extract gold and silver from within the earth, and extracted them.

وَتَكَلَّفَ أَخْذَ الدَّوَابِّ وَالْأَنْعَامِ وَالْوُحُوشِ وَالسِّبَاعِ مِنَ الْبَرَارِي وَالْغِيَاضِ فَأَخَذَهَا وَذَلَّلَهَا وَسَخَّرَهَا.

Wa-takallafa ʾakhdha al-dawābbi wa-al-ʾanʿāmi wa-al-wuḥūshi wa-al-sibāʿi mina al-barārī wa-al-ghiyāḍi fa-ʾakhadhahā wa-dhallalahā wa-sakhkharahā.

He undertook to capture animals, livestock, wild creatures, and beasts of prey from open country and thickets, and captured, tamed, and subjected them.

وَتَكَلَّفَ أَخْذَ الْأَفَاعِي وَالْحَيَّاتِ فَأَخَذَهَا.

Wa-takallafa ʾakhdha al-ʾafāʿī wa-al-ḥayyāti fa-ʾakhadhahā.

He undertook to catch vipers and snakes, and caught them.

وَتَكَلَّفَ مُعَالَجَةَ الشَّيَاطِينِ فَعَالَجَهَا.

Wa-takallafa muʿālajata al-shayāṭīni fa-ʿālajahā.

He undertook to contend with devils, and contended with them.

وَتَكَلَّفَ مَعْرِفَةَ النُّجُومِ فِي السَّمَاءِ وَأَسْمَاءَهَا وَمَجَارِيَهَا وَمَطَالِعَهَا وَمَغَارِبَهَا، وَتَكَلَّفَ مَنَازِلَ الشَّمْسِ وَالْقَمَرِ وَمَجَارِيَهُمَا وَمَطَالِعَهُمَا وَمَغَارِبَهُمَا.

Wa-takallafa maʿrifata al-nujūmi fī al-samāʾi wa-ʾasmāʾahā wa-majāriyahā wa-maṭāliʿahā wa-maghāribahā, wa-takallafa manāzila al-shamsi wa-al-qamari wa-majāriyahumā wa-maṭāliʿahumā wa-maghāribahumā.

He undertook to learn the stars in the sky, their names, courses, rising places, and setting places. He undertook to learn the stations of the sun and moon, their courses, and where they rise and set.

وَتَكَلَّفَ مَعْرِفَةَ الْوَلَدِ إِذَا لَمْ يَكُنْ مِنْ أَبِيهِ، فَعَرَفَ ذٰلِكَ كُلَّهُ لَمَّا تَكَلَّفَهُ.

Wa-takallafa maʿrifata al-waladi ʾidhā lam yakun min ʾabīhi, fa-ʿarafa dhālika kullahu lammā takallafahu.

He undertook to identify when a child was not from his presumed father, and learned all this when he applied himself to it.

وَتَكَلَّفَ مَرَضَ الْمَرِيضِ وَأَسْبَابَ عِلَلِهِ بِالنَّظَرِ إِلَى بَوْلِهِ مِنْ غَيْرِ أَنْ يَنْظُرَ إِلَيْهِ، فَعَرَفَ دَاءَهُ وَعَرَفَ دَوَاءَهُ، فَعَرَفَ كُلَّ ذٰلِكَ.

Wa-takallafa maraḍa al-marīḍi wa-ʾasbāba ʿilalihi bi-al-naẓari ʾilā bawlihi min ghayri ʾan yanẓura ʾilayhi, fa-ʿarafa dāʾahu wa-ʿarafa dawāʾahu, fa-ʿarafa kulla dhālika.

He undertook to understand a sick person's illness and its causes by examining his urine without even seeing the patient. He learned his disease and its remedy; he learned all of this.

وَتَكَلَّفَ تَعَلُّمَ سِيَرِ الْمُلُوكِ الْمَاضِيَةِ مِنَ الْقُرُونِ الْأُولَى فَكَتَبَهَا وَدَرَسَهَا.

Wa-takallafa taʿalluma siyari al-mulūki al-māḍiyati mina al-qurūni al-ʾūlā fa-katabahā wa-darasahā.

He undertook to learn the lives of past kings from earlier generations, and wrote them down and studied them.

Source page 80

وَكُلُّ مَا تَكَلَّفَ مِنْ ذٰلِكَ فَإِنَّمَا حَمَلَ نَفْسَهُ عَلَى تَكَلُّفِهِ لِطَلَبِ الزِّيَادَةِ مِنَ الدُّنْيَا، وَلَيْسَ فِي هٰذَا مِنْ أَمْرِ دِينِهِ الَّذِي كُلِّفَهُ شَيْءٌ.

Wa-kullu mā takallafa min dhālika fa-ʾinnamā ḥamala nafsahu ʿalā takallufihi liṭalabi al-ziyādati mina al-dunyā, wa-laysa fī hādhā min ʾamri dīnihi alladhī kullifahu shayʾun.

Everything he undertook of this, he made himself undertake only to gain more of this world. None of it belongs to the religious duty imposed upon him.

وَكُلِّفَ تَقْوِيمَ نَفْسٍ وَاحِدَةٍ فَلَمْ يَقُمْ بِتَقْوِيمِهَا، وَلَيْسَ عَلَيْهِ مِنْ فَسَادِ غَيْرِهَا شَيْءٌ، لَمْ يُكَلَّفْ إِلَّا بِإِصْلَاحِ فَسَادِ نَفْسِهِ وَحْدَهَا فَلَمْ يَقُمْ بِإِصْلَاحِ فَسَادِهَا، فَجَهِلَ بَعْضَ الصَّلَاحِ وَعَلِمَ بَعْضًا، فَمَا جَهِلَ فَهُوَ جَاهِلٌ بِهِ لَا يَتَكَلَّفُ عِلْمَهُ، وَمَا عَلِمَهُ مِنْ فَسَادِهَا فَهُوَ مُضَيِّعٌ لِإِصْلَاحِهِ.

Wa-kullifa taqwīma nafsin wāḥidatin fa-lam yaqum bitaqwīmihā, wa-laysa ʿalayhi min fasādi ghayrihā shayʾun, lam yukallaf ʾillā bi-ʾiṣlāḥi fasādi nafsihi waḥdahā fa-lam yaqum bi-ʾiṣlāḥi fasādihā, fa-jahila baʿḍa al-ṣalāḥi wa-ʿalima baʿḍan, fa-mā jahila fa-huwa jāhilun bihi lā yatakallafu ʿilmahu, wa-mā ʿalimahu min fasādihā fa-huwa muḍayyiʿun li-ʾiṣlāḥihi.

He was charged with setting one self right, yet did not set it right. He bears none of another self's corruption; he was charged only with correcting the corruption of his own self, yet failed to do so. He remains ignorant of some of what makes it sound and knows some of it. What he does not know, he makes no effort to learn; what he does know of its corruption, he neglects to correct.

وَلَمْ يُكَلَّفْ أَحَدٌ أَنْ يَصُومَ وَلَا يُصَلِّيَ وَلَا يُزَكِّيَ وَلَا يَحُجَّ وَلَا يَتَوَضَّأَ وَلَا يَغْتَسِلَ عَنْ أَحَدٍ، إِنَّمَا كُلِّفَ نَفْسَهُ، لَيْسَ لِأَحَدٍ مِنْ صَلَاحِ أَحَدٍ شَيْءٌ، وَإِنَّمَا صَلَاحُ كُلِّ امْرِئٍ وَتَقْوَاهُ لِنَفْسِهِ وَفِي مِيزَانِهِ، لَيْسَ فِي مِيزَانِ غَيْرِهِ مِنْهُ شَيْءٌ.

Wa-lam yukallaf ʾaḥadun ʾan yaṣūma wa-lā yuṣalliya wa-lā yuzakkiya wa-lā yaḥujja wa-lā yatawaḍḍaʾa wa-lā yaghtasila ʿan ʾaḥadin, ʾinnamā kullifa nafsahu, laysa li-ʾaḥadin min ṣalāḥi ʾaḥadin shayʾun, wa-ʾinnamā ṣalāḥu kulli imriʾin wa-taqwāhu linafsihi wa-fī mīzānihi, laysa fī mīzāni ghayrihi minhu shayʾun.

No one has been charged with fasting, praying, giving the prescribed alms, making the pilgrimage, performing ablution, or bathing ritually on someone else's behalf. He has been charged only with himself. No one possesses a share in another's righteousness; each person's righteousness and mindfulness belong to himself and stand in his own scale, with none of them in another person's scale.

وَهٰكَذَا النِّيَّةُ فِي الْأَعْمَالِ، لَا تَنْفَعُ نِيَّتِي عَمَلَكَ وَلَا تَنْفَعُ نِيَّتُكَ عَمَلِي إِذَا كَانَتْ صَحِيحَةً، وَلَا تَضُرُّهُ إِذَا كَانَتْ سَقِيمَةً، وَإِنَّمَا الْمَنْفَعَةُ وَالْمَضَرَّةُ عَلَى صَاحِبِ النِّيَّةِ وَصَاحِبِ الْعَمَلِ، وَإِنَّمَا هِيَ نَفْسٌ وَاحِدَةٌ، فَإِذَا صَارَ إِلَى أَمْرِ نُفَيْسَتِهِ لَمْ يَعْرِفْ خَيْرَهَا مِنْ شَرِّهَا وَلَا إِقْبَالَهَا مِنْ إِدْبَارِهَا.

Wa-hākadhā al-niyyatu fī al-ʾaʿmāli, lā tanfaʿu niyyatī ʿamalaka wa-lā tanfaʿu niyyatuka ʿamalī ʾidhā kānat ṣaḥīḥatan, wa-lā taḍurruhu ʾidhā kānat saqīmatan, wa-ʾinnamā al-manfaʿatu wa-al-maḍarratu ʿalā ṣāḥibi al-niyyati wa-ṣāḥibi al-ʿamali, wa-ʾinnamā hiya nafsun wāḥidatun, fa-ʾidhā ṣāra ʾilā ʾamri nufaysatihi lam yaʿrif khayrahā min sharrihā wa-lā ʾiqbālahā min ʾidbārihā.

The same applies to intention in deeds. My intention does not benefit your work, nor does your intention benefit mine when it is sound or harm it when it is corrupt. Benefit and harm fall upon the person with the intention and the person doing the work. It is only one self, yet when he comes to the affairs of his own little self, he cannot distinguish its good from its evil or its turning toward from its turning away.

يَعْمَلُ الْخَيْرَ فَلَا يَدْرِي مُقْبِلٌ هُوَ فِيهِ أَمْ مُدْبِرٌ إِلَّا بِظَاهِرِ الْعَمَلِ وَالدَّعْوَى، وَلَا يَدْرِي أَيَّ شَيْءٍ يَعْمَلُهُ لِلدُّنْيَا أَوْ لِلْآخِرَةِ، لَيْسَ يُمَيِّزُ بَيْنَ الْأَمْرَيْنِ، وَلَا يُفَاتِشُ الْهِمَّةَ فِيهِ وَالْمَحَبَّةَ لَهُ وَلَا الْخَشْيَةَ فِيهِ، وَلَا يَتَوَقَّفُ وَلَا يُحْسِنُ أَنْ يُطَالِعَ ضَمِيرَهُ، فَهُوَ يُفْسِدُ الْخَيْرَ بِالشَّرِّ وَلَا يَشْعُرُ.

Yaʿmalu al-khayra fa-lā yadrī muqbilun huwa fīhi ʾam mudbirun ʾillā biẓāhiri al-ʿamali wa-al-daʿwā, wa-lā yadrī ʾayya shayʾin yaʿmaluhu li-al-dunyā ʾaw li-al-ʾākhirati, laysa yumayyizu bayna al-ʾamrayni, wa-lā yufātishu al-himmata fīhi wa-al-maḥabbata lahu wa-lā al-khashyata fīhi, wa-lā yatawaqqafu wa-lā yuḥsinu ʾan yuṭāliʿa ḍamīrahu, fa-huwa yufsidu al-khayra bi-al-sharri wa-lā yashʿuru.

He does good without knowing whether he is advancing through it or retreating, judging only by the outward action and the claim he makes. He does not know which things he does for this world and which for the next. He does not distinguish between them, examine his purpose, love, or fear within the work, pause, or know how to inspect his conscience. He corrupts good with evil without realizing it.

هُوَ فِي ظَاهِرِهِ مُقْبِلٌ وَهُوَ فِي بَاطِنِهِ مُدْبِرٌ، وَهُوَ فِي ظَاهِرِهِ آبِقٌ إِلَى اللَّهِ وَهُوَ فِي بَاطِنِهِ آبِقٌ مِنَ اللَّهِ.

Huwa fī ẓāhirihi muqbilun wa-huwa fī bāṭinihi mudbirun, wa-huwa fī ẓāhirihi ʾābiqun ʾilā Allāhi wa-huwa fī bāṭinihi ʾābiqun mina Allāhi.

Outwardly he advances, while inwardly he retreats. Outwardly he flees toward God, while inwardly he flees from God.

فَسُبْحَانَ اللَّهِ، مَاذَا تَكَلَّفَ الْمِسْكِينُ مِنْ مَعْرِفَةِ مَا لَمْ يُكَلَّفْ، فَشَغَلَ عِنَايَتَهُ فِيهِ وَشَغَلَ فَهْمَهُ بِهِ، وَأَمَّا الَّذِي جَهِلَ فَضَيَّعَ مِنْ مَعْرِفَتِهِ (فَهُوَ) مَا قَدْ كُلِّفَ وَأُخِذَ عَلَيْهِ فِيهِ الْمَوَاثِيقُ.

Fa-subḥāna Allāhi, mādhā takallafa al-miskīnu min maʿrifati mā lam yukallaf, fa-shaghala ʿināyatahu fīhi wa-shaghala fahmahu bihi, wa-ʾammā alladhī jahila fa-ḍayyaʿa min maʿrifatihi (fa-huwa) mā qad kullifa wa-ʾukhidha ʿalayhi fīhi al-mawāthīqu.

Glory be to God! How much this poor soul has undertaken to know of what was never required of him, occupying his care and understanding with it. What he has remained ignorant of and neglected to know (is) what he was actually charged with and for which binding covenants were taken from him.

يَدْخُلُ عَلَيْهِ الشَّرُّ وَالْفَسَادُ فَلَا يَدْرِي مِنْ أَيْنَ دَخَلَ وَأَنَّى أَتَاهُ وَكَيْفَ هُوَ وَمَا السَّبِيلُ إِلَى التَّخَلُّصِ مِنْهُ،

Yadkhulu ʿalayhi al-sharru wa-al-fasādu fa-lā yadrī min ʾayna dakhala wa-ʾannā ʾatāhu wa-kayfa huwa wa-mā al-sabīlu ʾilā al-takhalluṣi minhu,

Evil and corruption enter upon him, and he does not know where they entered from, how they came to him, what they are, or how to escape them.

فَبَقِيَ عِنْدَ ذٰلِكَ تَائِهًا حَيْرَانَ، وَقَدْ عَالَجَ مَا فِي الْهَوَاءِ وَمَا فِي قَعْرِ الْبِحَارِ فَعَرَفَهُ لَمَّا شَغَلَ عِنَايَتَهُ بِهِ لِمَعْنَى دُنْيَاهُ الَّذِي قَدْ تَكَفَّلَ اللَّهُ لَهُ مِنْهَا بِمَا قَدَّرَ لَهُ وَضَمِنَ لَهُ الْوَفَاءَ بِهَا، أَقْبَلَ عَلَيْهَا أَوْ أَدْبَرَ عَنْهَا.

fa-baqiya ʿinda dhālika tāʾihan ḥayrāna, wa-qad ʿālaja mā fī al-hawāʾi wa-mā fī qaʿri al-biḥāri fa-ʿarafahu lammā shaghala ʿināyatahu bihi limaʿnā dunyāhu alladhī qad takaffala Allāhu lahu minhā bimā qaddara lahu wa-ḍamina lahu al-wafāʾa bihā, ʾaqbala ʿalayhā ʾaw ʾadbara ʿanhā.

He remains lost and bewildered, though he has dealt with things in the air and in the depths of the seas and learned them by directing his care toward them for the sake of his worldly life. Yet God has undertaken to provide him with the portion of that life He has allotted and guaranteed to fulfill it, whether he pursues it or turns away from it.

فَغَلَبَ الْمِسْكِينُ الْخَلْقَ وَغَلَبَتْهُ نَفْسُهُ،

Fa-ghalaba al-miskīnu al-khalqa wa-ghalabat-hu nafsuhu,

The poor soul has mastered created things, while his own self has mastered him.

وَلَوْ عُنِيَ بِمَعْرِفَةِ فَسَادِ نَفْسِهِ وَصَلَاحِهَا وَخَيْرِهَا وَشَرِّهَا وَخَافَ التَّلَفَ عَلَيْهَا كَمَا عُنِيَ بِمَعْرِفَةِ مَا ذَكَرْنَا مِنْ أَمْرِ دُنْيَاهُ الْمَضْمُونَةِ لَهُ، لَعَرَفَ مِنْ فَسَادِهَا وَصَلَاحِهَا مِثْلَ مَا عَرَفَ مِنْ ذٰلِكَ وَقَدَرَ مِنْهُ عَلَى مَا قَدَرَ مِنْ ذٰلِكَ،

wa-law ʿuniya bimaʿrifati fasādi nafsihi wa-ṣalāḥihā wa-khayrihā wa-sharrihā wa-khāfa al-talafa ʿalayhā kamā ʿuniya bimaʿrifati mā dhakarnā min ʾamri dunyāhu al-maḍmūnati lahu, laʿarafa min fasādihā wa-ṣalāḥihā mithla mā ʿarafa min dhālika wa-qadara minhu ʿalā mā qadara min dhālika,

If he cared to know his self's corruption and soundness, good and evil, and feared for its ruin as much as he cared to know the worldly matters we described, though his worldly provision is guaranteed, he would know its corruption and soundness as well as he knows those matters and gain comparable mastery over it.

Source pages 80–81

وَلٰكِنَّهُ رَضِيَ أَنْ يَسْلُكَ طَرِيقَ الدِّينِ بِالْجَهَالَةِ وَلَمْ يَرْضَ أَنْ يَسْلُكَ طَرِيقَ الدُّنْيَا إِلَّا بِعِلْمٍ وَبَصِيرَةٍ، وَمَتَى شِئْتَ رَأَيْتَهُ فِي طَرِيقِ الدُّنْيَا وَهُوَ يَحْسَبُ أَنَّهُ فِي طَرِيقِ الْآخِرَةِ.

wa-lākinnahu raḍiya ʾan yasluka ṭarīqa al-dīni bi-al-jahālati wa-lam yarḍa ʾan yasluka ṭarīqa al-dunyā ʾillā biʿilmin wa-baṣīratin, wa-matā shiʾta raʾaytahu fī ṭarīqi al-dunyā wa-huwa yaḥsabu ʾannahu fī ṭarīqi al-ʾākhirati.

Instead, he is content to travel the path of religion in ignorance, while refusing to travel the path of this world except with knowledge and insight. Whenever you look, you can see him on the path of this world, imagining himself on the path of the next.

Source page 81

وَمَعَ ذٰلِكَ فَإِنَّ بَعْضَ الْمُدْبِرِينَ عَنِ اللَّهِ تَعَالَى الْمُعْرِضِينَ عَنْهُ قَدْ تَسَمَّوْا عُلَمَاءَ وَنَصَبُوا أَنْفُسَهُمْ لِلدَّلَالَةِ عَلَى اللَّهِ، وَهُمْ حَيَارَى مُتَصَنِّعَةٌ مَدْخُولُونَ مُتَشَبِّهَةٌ، يَحْسَبُهُمُ الْجَاهِلُ أَدِلَّاءَ وَهُمْ عُمْيٌ حَيَارَى، فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ.

Wa-maʿa dhālika fa-ʾinna baʿḍa al-mudbirīna ʿani Allāhi taʿālā al-muʿriḍīna ʿanhu qad tasammaw ʿulamāʾa wa-naṣabū ʾanfusahum li-al-dalālati ʿalā Allāhi, wa-hum ḥayārā mutaṣanniʿatun madkhūlūna mutashabbihatun, yaḥsabuhumu al-jāhilu ʾadillāʾa wa-hum ʿumyun ḥayārā, fa-ʾinnā li-llāhi wa-ʾinnā ʾilayhi rājiʿūna.

Yet some of those retreating and turning away from God Most High have called themselves scholars and appointed themselves to guide others toward God. They are bewildered pretenders, inwardly unsound imitators. The ignorant person takes them for guides, while they are blind and bewildered. We belong to God, and to Him we return.

وَاعْلَمْ أَنَّ الْعِزَّ وَالتَّعَزُّزَ لَيْسَ بِغَائِبٍ قَادِمٍ عَلَيْكَ فَتُرِيدَ التَّحَرُّزَ مِنْهُ وَالِامْتِنَاعَ عَلَيْهِ، وَلٰكِنَّهُ شَيْءٌ قَدْ حَلَّ بِكَ وَنَزَلَ وَتَمَكَّنَ مِنَ الْمَنْزِلِ وَاسْتَوَى وَجَلَسَ فِي صَدْرِ الْمَجْلِسِ وَأَخَذَ مِنْكَ خَيْرَكَ وَغَلَبَ أَخْيَرَ مَوْضِعٍ فِيكَ وَاتَّكَأَ عَلَى مُتَّكَئِهِ وَاسْتَخْدَمَ أَعْوَانَهُ بِمَا يُوَافِقُ هَوَاهُ فِي إِقْبَالِهِمْ وَإِدْبَارِهِمْ.

Wa-iʿlam ʾanna al-ʿizza wa-al-taʿazzuza laysa bighāʾibin qādimin ʿalayka fa-turīda al-taḥarruza minhu wa-al-imtināʿa ʿalayhi, wa-lākinnahu shayʾun qad ḥalla bika wa-nazala wa-tamakkana mina al-manzili wa-istawā wa-jalasa fī ṣadri al-majlisi wa-ʾakhadha minka khayraka wa-ghalaba ʾakhyara mawḍiʿin fīka wa-ittakaʾa ʿalā muttakaʾihi wa-istakhdama ʾaʿwānahu bimā yuwāfiqu hawāhu fī ʾiqbālihim wa-ʾidbārihim.

Know that self-importance and self-exaltation are not absent things about to arrive, against which you now wish to guard and defend yourself. They have already settled upon you, taken firm possession of the house, established themselves, and sat in the place of honor. They have taken your goodness, seized the finest place within you, reclined upon their seat, and employed their helpers to suit their desire in all their coming and going.

وَلَا أُكْثِرُ عَلَيْكَ مِنْ صِفَاتِ فُرُوعِ دَوَائِهِ فَتَمَلَّ وَتُعْرِضَ، وَلٰكِنْ أَدُلُّكَ عَلَى الْأَصْلِ الَّذِي إِذَا عَالَجْتَهُ أَتَى عَلَى الْأَغْصَانِ كُلِّهَا، وَهُوَ الْإِيَاسُ مِنْ جَمِيعِ الْمَخْلُوقِينَ أَنْ يَضُرُّوا أَوْ يَنْفَعُوا أَوْ يُعْطُوا أَوْ يَمْنَعُوا أَوْ يُحْيُوا أَوْ يُمِيتُوا، فَأَلْزِمْهُ قَلْبَكَ، فَإِنَّهُ أَصْلُ الْأُصُولِ وَرَأْسُ الْأَمْرِ وَسَنَامُهُ.

Wa-lā ʾukthiru ʿalayka min ṣifāti furūʿi dawāʾihi fa-tamalla wa-tuʿriḍa, wa-lākin ʾadulluka ʿalā al-ʾaṣli alladhī ʾidhā ʿālajtahu ʾatā ʿalā al-ʾaghṣāni kullihā, wa-huwa al-ʾiyāsu min jamīʿi al-makhlūqīna ʾan yaḍurrū ʾaw yanfaʿū ʾaw yuʿṭū ʾaw yamnaʿū ʾaw yuḥyū ʾaw yumītū, fa-ʾalzimhu qalbaka, fa-ʾinnahu ʾaṣlu al-ʾuṣūli wa-raʾsu al-ʾamri wa-sanāmuhu.

I will not burden you with many descriptions of its subsidiary remedies, lest you grow weary and turn away. Instead, I will point you to the root which, once treated, reaches all the branches: giving up hope in all created beings as sources of harm or benefit, giving or withholding, life or death. Bind your heart to this, for it is the root of roots, the head of the matter and its summit.

فَإِنْ كُنْتَ مُرِيدًا صَادِقًا تُحِبُّ النَّظَرَ فِي عَوَاقِبِ الْأُمُورِ، فَأَغْلِقْ عَلَى نَفْسِكَ بَابَ الطَّمَعِ وَافْتَحْ لَهَا بَابَ الْإِيَاسِ، وَانْفَرِدْ لِذٰلِكَ بِإِرَادَتِكَ كُلِّهَا، وَتَجَرَّدْ فِي طَلَبِهِ كَالَّذِي لَيْسَ لَهُ مِنْ حَوَائِجِ الدُّنْيَا كُلِّهَا إِلَّا حَاجَةٌ وَاحِدَةٌ.

Fa-ʾin kunta murīdan ṣādiqan tuḥibbu al-naẓara fī ʿawāqibi al-ʾumūri, fa-ʾaghliq ʿalā nafsika bāba al-ṭamaʿi wa-iftaḥ lahā bāba al-ʾiyāsi, wa-infarid li-dhālika bi-ʾirādatika kullihā, wa-tajarrad fī ṭalabihi ka-alladhī laysa lahu min ḥawāʾiji al-dunyā kullihā ʾillā ḥājatun wāḥidatun.

If you are a sincere seeker who loves to consider the outcomes of things, close the door of covetousness upon your self and open for it the door of giving up hope in people. Devote your whole will to this alone and strip yourself for its pursuit, like someone who has only one need out of all the needs of this world.

وَتَعْزِمُ عَزْمًا صَحِيحًا عَلَى أَنْ تَهَبَ نَفْسَكَ لِلَّهِ فِي بَقِيَّةِ عُمْرِكَ إِنْ كُنْتَ تَرَاهُ لِذٰلِكَ أَهْلًا، سُبْحَانَهُ وَتَعَالَى، مَا أَغْنَاهُ عَنْ أَهْلِ السَّمَوَاتِ وَأَهْلِ الْأَرَضِينَ وَمَا أَشَدَّ اضْطِرَارَهُمْ إِلَيْهِ!

Wa-taʿzimu ʿazman ṣaḥīḥan ʿalā ʾan tahaba nafsaka li-llāhi fī baqiyyati ʿumrika ʾin kunta tarāhu li-dhālika ʾahlan, subḥānahu wa-taʿālā, mā ʾaghnāhu ʿan ʾahli al-samāwāti wa-ʾahli al-ʾaraḍīna wa-mā ʾashadda iḍṭirārahum ʾilayhi!

Resolve firmly to give yourself to God for the remainder of your life, if you consider Him worthy of that. Glorified and exalted is He! How completely He is free of need for the inhabitants of the heavens and the earths, and how utterly they depend upon Him!

فَاجْعَلْ يَا أَخِي نَفْسَكَ كَهَيْئَةِ الْأَسِيرِ فِي أَيْدِي أَهْلِ زَمَانِكَ أَيَّامَ حَيَاتِكَ فِي اتِّبَاعِ مَرْضَاةِ اللَّهِ عَزَّ وَجَلَّ وَالتَّخَلُّصِ مِنْ بَلِيَّةِ الْعِزِّ، فَإِنَّ الْأَسِيرَ مَمْلُوكٌ لَا يَمْلِكُ وَلَا يَطْمَعُ أَنْ يَظْلِمَ أَحَدًا وَلَا يَنْتَصِرُ مِنْ ظَالِمٍ، ثُمَّ تَجِدُ حَلَاوَةَ طَعْمِ ذِكْرِ اللَّهِ وَلَذَاذَةَ الْمُنَاجَاةِ فِي عِبَادَةِ اللَّهِ.

Fa-ijʿal yā ʾakhī nafsaka kahayʾati al-ʾasīri fī ʾaydī ʾahli zamānika ʾayyāma ḥayātika fī ittibāʿi marḍāti Allāhi ʿazza wa-jalla wa-al-takhalluṣi min baliyyati al-ʿizzi, fa-ʾinna al-ʾasīra mamlūkun lā yamliku wa-lā yaṭmaʿu ʾan yaẓlima ʾaḥadan wa-lā yantaṣiru min ẓālimin, thumma tajidu ḥalāwata ṭaʿmi dhikri Allāhi wa-ladhādhata al-munājāti fī ʿibādati Allāhi.

Make yourself, my brother, like a captive in the hands of your contemporaries throughout your life, in pursuing what pleases God, mighty and majestic, and escaping the affliction of self-importance. A captive is possessed and possesses nothing, does not aspire to wrong anyone, and does not avenge himself on someone who wrongs him. Then you will taste the sweetness of remembering God and the delight of intimate prayer in His worship.

Source pages 81–82

وَإِنَّمَا قُلْتُ لَكَ اسْتِخْرَاجَ الْعِزِّ وَقَطْعَهُ عَنْ قَلْبِكَ بِالْيَأْسِ مِنَ النَّاسِ لِأَنَّهُ يَرُدُّكَ إِلَى اللَّهِ، وَرُجُوعُكَ إِلَى اللَّهِ سُكُونُ قَلْبِكَ عَلَيْهِ، وَفِي سُكُونِ قَلْبِكَ عَلَيْهِ الِازْدِيَادُ مِنْ طَاعَتِهِ وَالْوُصُولُ إِلَى خَاصِّيَّةِ عِبَادَتِهِ،

Wa-ʾinnamā qultu laka istikhrāja al-ʿizzi wa-qaṭʿahu ʿan qalbika bi-al-yaʾsi mina al-nāsi li-ʾannahu yarudduka ʾilā Allāhi, wa-rujūʿuka ʾilā Allāhi sukūnu qalbika ʿalayhi, wa-fī sukūni qalbika ʿalayhi al-izdiyādu min ṭāʿatihi wa-al-wuṣūlu ʾilā khāṣṣiyyati ʿibādatihi,

I have told you to draw self-importance out and cut it away from your heart by giving up hope in people because that returns you to God. Returning to God is your heart's resting upon Him. As your heart rests upon Him, you increase in obedience and attain the special quality of His worship.

Source page 82

وَفِي الْوُصُولِ إِلَى خَاصِّيَّةِ عِبَادَتِهِ النُّزُولُ عِنْدَ دَرَجَةِ الْعَبِيدِ، وَفِي النُّزُولِ عِنْدَ دَرَجَةِ الْعَبِيدِ إِصَابَةُ شَرَفِ الْعُبُودِيَّةِ، وَمِنْ إِصَابَةِ شَرَفِ الْعُبُودِيَّةِ اكْتِسَابُ الْقَلْبِ الْمَذَلَّةَ لِلَّهِ عَزَّ وَجَلَّ، فَأَعَزَّكَ بِطَاعَتِهِ وَخَضَعْتَ لَهُ فَشَرَّفَكَ بِعِبَادَتِهِ.

wa-fī al-wuṣūli ʾilā khāṣṣiyyati ʿibādatihi al-nuzūlu ʿinda darajati al-ʿabīdi, wa-fī al-nuzūli ʿinda darajati al-ʿabīdi ʾiṣābatu sharafi al-ʿubūdiyyati, wa-min ʾiṣābati sharafi al-ʿubūdiyyati iktisābu al-qalbi al-madhallata li-llāhi ʿazza wa-jalla, fa-ʾaʿazzaka biṭāʿatihi wa-khaḍaʿta lahu fa-sharrafaka biʿibādatihi.

Attaining that quality brings you down to the rank of servants; taking that rank brings you the honor of servanthood; attaining that honor brings lowliness before God, mighty and majestic, into the heart. He honors you through obedience to Him; you submit to Him, and He ennobles you through worshipping Him.

قَالَ اللَّهُ عَزَّ وَجَلَّ: ﴿وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ﴾، وَقَالَ فِي الْمَذْمُومِ مِنَ الْعِزِّ: ﴿كَذٰلِكَ يَطْبَعُ اللَّهُ عَلَى كُلِّ قَلْبِ مُتَكَبِّرٍ جَبَّارٍ﴾.

Qāla Allāhu ʿazza wa-jalla: ﴿wa-li-llāhi al-ʿizzatu wa-lirasūlihi wa-li-al-muʾminīna﴾, wa-qāla fī al-madhmūmi mina al-ʿizzi: ﴿ka-dhālika yaṭbaʿu Allāhu ʿalā kulli qalbi mutakabbirin jabbārin﴾.

God, mighty and majestic, says: “Honor belongs to God, His Messenger, and the believers.” Of blameworthy self-exaltation He says: “Thus God seals every heart of an arrogant tyrant.”

قُلْتُ: وَكَيْفَ يُمَيَّزُ بَيْنَ الْعِزَّيْنِ؟ قَالَ: أَمَّا الْمَذْمُومُ مِنْهُمَا فَيَنْبُو عَنْ طَاعَةِ اللَّهِ، وَالْمَحْمُودُ مِنْهُمَا يَزِيدُكَ تَذَلُّلًا فِي طَاعَةِ اللَّهِ عَزَّ وَجَلَّ.

Qultu: wa-kayfa yumayyazu bayna al-ʿizzayni? Qāla: ʾammā al-madhmūmu minhumā fa-yanbū ʿan ṭāʿati Allāhi, wa-al-maḥmūdu minhumā yazīduka tadhallulan fī ṭāʿati Allāhi ʿazza wa-jalla.

I asked, “How does one distinguish between these two kinds of elevation?” He replied, “The blameworthy kind draws away from obedience to God; the praiseworthy kind increases your lowliness in obedience to God, mighty and majestic.”

وَاعْلَمْ أَنَّ الْأَمْرَ إِذَا انْتَهَى فِي الضِّيقِ اتَّسَعَ، وَمَا هُوَ إِلَّا قَطْعُ الطَّمَعِ وَاسْتِعْمَالُ الْإِيَاسِ، فَإِذَا أَنْتَ قَدْ صِرْتَ فِي وَادِي الرَّوْحِ وَالرَّاحَةِ وَالْفَرَحِ، فَتَنَعَّمْتَ مَعَ أَهْلِ هٰذِهِ الدَّرَجَاتِ بِذِكْرِ اللَّهِ وَالتَّلَذُّذِ بِحَلَاوَةِ الْمُنَاجَاةِ وَالْبُكَاءِ مِنْ خَشْيَتِهِ،

Wa-iʿlam ʾanna al-ʾamra ʾidhā intahā fī al-ḍīqi ittasaʿa, wa-mā huwa ʾillā qaṭʿu al-ṭamaʿi wa-istiʿmālu al-ʾiyāsi, fa-ʾidhā ʾanta qad ṣirta fī wādī al-rawḥi wa-al-rāḥati wa-al-faraḥi, fa-tanaʿʿamta maʿa ʾahli hādhihi al-darajāti bidhikri Allāhi wa-al-taladhdhudhi biḥalāwati al-munājāti wa-al-bukāʾi min khashyatihi,

Know that when a matter reaches its utmost constriction, it opens out. It is simply a matter of cutting off covetousness and practicing the renunciation of hope in people. Then you find yourself in the valley of relief, rest, and joy, enjoying with those of these ranks the remembrance of God, the sweetness of intimate prayer, and weeping out of awe of Him.

ذُقْتَ حَلَاوَةَ الْيَقِينِ وَفَرَحَ الرِّضَا وَرَاحَةَ التَّفْوِيضِ وَخِفَّةَ مَحْمَلِهِ، ثُمَّ صِرْتَ تَنْظُرُ إِلَى مَنْ يَتَعَذَّبُ وَيَجُولُ فِي سُلْطَانِ الْعِزِّ وَمُلْكِهِ.

dhuqta ḥalāwata al-yaqīni wa-faraḥa al-riḍā wa-rāḥata al-tafwīḍi wa-khiffata maḥmalihi, thumma ṣirta tanẓuru ʾilā man yataʿadhdhabu wa-yajūlu fī sulṭāni al-ʿizzi wa-mulkihi.

You taste the sweetness of certainty, the joy of contentment, the rest of entrusting matters to God, and the lightness of its burden. Then you look upon those who suffer and wander within the dominion and kingdom of self-importance.

فَهَنِيئًا لَكَ حِينَئِذٍ، تُصْبِحُ وَتُمْسِي لَيْسَ لَكَ هَمٌّ وَلَا حُزْنٌ إِلَّا فِيمَا أَنْتَ وَارِدٌ عَلَيْهِ مِنْ أَمْرِ آخِرَتِكَ، وَاللَّهُ يَنْظُرُ إِلَى هِمَّتِكَ وَإِرَادَتِكَ فِي وَادٍ وَالنَّاسُ فِي وَادٍ غَيْرِهِ.

Fa-hanīʾan laka ḥīnaʾidhin, tuṣbiḥu wa-tumsī laysa laka hammun wa-lā ḥuznun ʾillā fīmā ʾanta wāridun ʿalayhi min ʾamri ʾākhiratika, wa-Allāhu yanẓuru ʾilā himmatika wa-ʾirādatika fī wādin wa-al-nāsu fī wādin ghayrihi.

Gladness to you then! Morning and evening, you have no concern or sorrow except about what awaits you in the next life. God looks upon your purpose and will: you are in one valley, while people are in another.

Source page 83

الْخَيْرُ وَالشَّرُّ

Al-khayru wa-al-sharru

Good and evil

فِقْهُ التَّجَارِبِ وَالْعِنَايَةُ بِالنَّفْسِ

Fiqhu al-tajāribi wa-al-ʿināyatu bi-al-nafsi

Understanding experience and caring for the self

وَاعْلَمْ أَنَّهُ مَنْ كَانَ مِنْ أَهْلِ الْعِنَايَةِ بِنَفْسِهِ وَرُزِقَ فَهْمَ التَّجْرِبَةِ بَلَغَ مَعْرِفَةَ الْخَيْرِ وَالشَّرِّ، وَعَرَفَ مِنْ أَيْنَ وَكَيْفَ (وَعَبَّرَ وَوَصَفَ)، وَفَهِمَ وَفَطِنَ وَنَطَقَ بِالْحِكْمَةِ، وَكَانَ مَا يَسْمَعُ مِنَ الْمَوْعِظَةِ زِيَادَةً لَهُ فِي فَهْمِهِ وَمَعْرِفَتِهِ وَوَصْفِهِ وَدَقَائِقِ فِطْنَتِهِ وَسِرِّ حَاجَتِهِ.

Wa-iʿlam ʾannahu man kāna min ʾahli al-ʿināyati binafsihi wa-ruziqa fahma al-tajribati balagha maʿrifata al-khayri wa-al-sharri, wa-ʿarafa min ʾayna wa-kayfa (wa-ʿabbara wa-waṣafa), wa-fahima wa-faṭina wa-naṭaqa bi-al-ḥikmati, wa-kāna mā yasmaʿu mina al-mawʿiẓati ziyādatan lahu fī fahmihi wa-maʿrifatihi wa-waṣfihi wa-daqāʾiqi fiṭnatihi wa-sirri ḥājatihi.

Know that someone who cares for his own self and is granted an understanding of experience attains knowledge of good and evil. He knows where they come from and how they arise (and expresses and describes them), understands, discerns, and speaks with wisdom. The admonition he hears increases his understanding, knowledge, ability to describe, subtle discernment, and awareness of his innermost need.

وَمَنْ كَانَ مِنْ أَهْلِ الْعِنَايَةِ وَلَمْ يُرْزَقْ فَهْمَ التَّجْرِبَةِ عَرَفَ مِنْ مَعْرِفَةِ الْخَيْرِ وَالشَّرِّ عَلَى قَدْرِ عِنَايَتِهِ، وَوَصَفَ عَنْ صِفَتِهَا وَعِبَارَتِهَا وَمِنْ أَيْنَ وَكَيْفَ، وَضَعُفَ عَنِ النُّطْقِ بِالْحِكْمَةِ، وَكَانَتِ الْمَوْعِظَةُ زِيَادَةً لَهُ فِي مَعْرِفَةِ خَيْرِهِ وَشَرِّهِ.

Wa-man kāna min ʾahli al-ʿināyati wa-lam yurzaq fahma al-tajribati ʿarafa min maʿrifati al-khayri wa-al-sharri ʿalā qadri ʿināyatihi, wa-waṣafa ʿan ṣifatihā wa-ʿibāratihā wa-min ʾayna wa-kayfa, wa-ḍaʿufa ʿani al-nuṭqi bi-al-ḥikmati, wa-kānati al-mawʿiẓatu ziyādatan lahu fī maʿrifati khayrihi wa-sharrihi.

Someone who takes care but is not granted an understanding of experience knows good and evil in proportion to his care. He describes their qualities and expression, where they come from and how, but is weak in speaking wisdom. Admonition increases his knowledge of his own good and evil.

وَمَنْ لَمْ يُرْزَقِ الْفَهْمَ وَلَيْسَتْ لَهُ عِنَايَةٌ فَهُوَ لَا يَنْطِقُ بِلِسَانِهِ عِنْدَ الْكَلَامِ وَلَا يَعْقِلُ بِقَلْبِهِ عِنْدَ السَّمَاعِ.

Wa-man lam yurzaqi al-fahma wa-laysat lahu ʿināyatun fa-huwa lā yanṭiqu bilisānihi ʿinda al-kalāmi wa-lā yaʿqilu biqalbihi ʿinda al-samāʿi.

Someone who has not been granted understanding and takes no care does not [truly] speak with his tongue when he talks, nor understand with his heart when he listens.

وَيُرْوَى أَنَّ الْحِكْمَةَ تَقُولُ: مَنْ طَلَبَنِي فَلَمْ يَقْدِرْ عَلَيَّ فَلْيَعْمَلْ بِأَحْسَنِ مَا يَعْلَمُ وَلْيَدَعْ أَشَرَّ مَا يَعْلَمُ.

Wa-yurwā ʾanna al-ḥikmata taqūlu: man ṭalabanī fa-lam yaqdir ʿalayya fa-l-yaʿmal bi-ʾaḥsani mā yaʿlamu wa-l-yadaʿ ʾasharra mā yaʿlamu.

It is related that Wisdom says: “Whoever seeks me but cannot attain me should act upon the best of what he knows and leave the worst of what he knows.”

الْحِكْمَةُ وَالتَّفْتِيشُ

Al-ḥikmatu wa-al-taftīshu

Wisdom and scrutiny

وَقَالَ: الْأُمُورُ مَنَافِعُهَا مُتَفَاوِتَةٌ وَضَرَرُهَا مُتَفَاوِتٌ، فَمَنْفَعَةُ بَعْضِهَا أَكْثَرُ مِنْ بَعْضٍ وَضَرَرُ بَعْضِهَا أَكْثَرُ مِنْ بَعْضٍ، وَنَجِدُ أَكْثَرَ النَّاسِ إِنَّمَا عِنَايَتُهُمْ بِإِصْلَاحِ مَا هُوَ أَقَلُّ ضَرَرًا، فَهُمْ فِي إِصْلَاحِ ذٰلِكَ أَكْثَرُ مِنْ إِصْلَاحِ مَا هُوَ أَكْثَرُ ضَرَرًا، وَطَلَبُهُمْ لِمَا هُوَ أَقَلُّ مَنْفَعَةً أَكْثَرُ مِنْ طَلَبِهِمْ لِمَا هُوَ أَكْثَرُ مَنْفَعَةً.

Wa-qāla: al-ʾumūru manāfiʿuhā mutafāwitatun wa-ḍararuhā mutafāwitun, fa-manfaʿatu baʿḍihā ʾaktharu min baʿḍin wa-ḍararu baʿḍihā ʾaktharu min baʿḍin, wa-najidu ʾakthara al-nāsi ʾinnamā ʿināyatuhum bi-ʾiṣlāḥi mā huwa ʾaqallu ḍararan, fa-hum fī ʾiṣlāḥi dhālika ʾaktharu min ʾiṣlāḥi mā huwa ʾaktharu ḍararan, wa-ṭalabuhum limā huwa ʾaqallu manfaʿatan ʾaktharu min ṭalabihim limā huwa ʾaktharu manfaʿatan.

He said: things differ in their benefits and in their harm. Some bring more benefit than others, and some more harm. Yet we find that most people direct their care toward correcting what is less harmful, spending more effort on that than on correcting what is more harmful, and pursuing what is less beneficial more than what is more beneficial.

وَبَعْضُ الْأُمُورِ تَرْكُهَا أَشَدُّ عَلَى الْعَبْدِ مِنْ بَعْضٍ، وَصَاحِبُ الْإِرَادَةِ لَا يَنْبَغِي أَنْ يَغْلَطَ فِي هٰذَا، وَلٰكِنْ يُفَاتِشُ أُمُورَهُ كُلَّهَا مُفَاتَشَةً شَدِيدَةً بِالْعِنَايَةِ وَغَائِصِ الْفَهْمِ وَدَقَائِقِ لَطَائِفِ الْفِطَنِ، حَتَّى يَعْلَمَ مَا هُوَ أَشَدُّ عَلَيْهِ فِي التَّرْكِ وَيَعْلَمَ مَا هُوَ أَسْلَمُ لَهُ وَأَنْفَعُ لَهُ،

Wa-baʿḍu al-ʾumūri tarkuhā ʾashaddu ʿalā al-ʿabdi min baʿḍin, wa-ṣāḥibu al-ʾirādati lā yanbaghī ʾan yaghlaṭa fī hādhā, wa-lākin yufātishu ʾumūrahu kullahā mufātashatan shadīdatan bi-al-ʿināyati wa-ghāʾiṣi al-fahmi wa-daqāʾiqi laṭāʾifi al-fiṭani, ḥattā yaʿlama mā huwa ʾashaddu ʿalayhi fī al-tarki wa-yaʿlama mā huwa ʾaslamu lahu wa-ʾanfaʿu lahu,

Some things are harder for the servant to abandon than others. A person of spiritual resolve must not go wrong here. He should examine all his affairs rigorously, with care, penetrating understanding, and the finest subtleties of discernment, until he knows what is hardest for him to abandon and what is safest and most beneficial for him.

فَيَجْعَلُ جِدَّهُ وَجَدِيدَهُ وَمَعْرِفَتَهُ وَعِلْمَهُ وَفَهْمَهُ وَكَيَاسَتَهُ وَعِنَايَتَهُ وَفِطْنَتَهُ فِيمَا هُوَ أَشَدُّ عَلَيْهِ فِي التَّرْكِ وَأَكْثَرُ ضَرَرًا عَلَيْهِ.

fa-yajʿalu jiddahu wa-jadīdahu wa-maʿrifatahu wa-ʿilmahu wa-fahmahu wa-kayāsatahu wa-ʿināyatahu wa-fiṭnatahu fīmā huwa ʾashaddu ʿalayhi fī al-tarki wa-ʾaktharu ḍararan ʿalayhi.

He then directs his earnestness and fresh effort, his knowledge, learning, understanding, intelligence, care, and discernment toward what is hardest to abandon and most harmful to him.

Source page 84

وَالنَّاسُ فِي ذٰلِكَ مُخْتَلِفُونَ، فَرُبَّ رَجُلٍ يَهُونُ عَلَيْهِ تَرْكُ شَيْءٍ يَشْتَدُّ عَلَى غَيْرِهِ، وَيَشْتَدُّ عَلَيْهِ تَرْكُ شَيْءٍ يَهُونُ عَلَى غَيْرِهِ تَرْكُهُ، وَيَشْتَدُّ عَلَيْهِ طَلَبُ مَا يَهُونُ عَلَى غَيْرِهِ، وَيَهُونُ عَلَيْهِ طَلَبُ مَا يَشْتَدُّ عَلَى غَيْرِهِ، لِأَنَّهُ حُبِّبَ إِلَى هٰذَا مِنَ الْأَشْيَاءِ مَا لَمْ يُحَبَّبْ إِلَى غَيْرِهِ، وَبُغِّضَ إِلَيْهِ مِنَ الْأَشْيَاءِ مَا لَمْ يُبَغَّضْ إِلَى غَيْرِهِ.

Wa-al-nāsu fī dhālika mukhtalifūna, fa-rubba rajulin yahūnu ʿalayhi tarku shayʾin yashtaddu ʿalā ghayrihi, wa-yashtaddu ʿalayhi tarku shayʾin yahūnu ʿalā ghayrihi tarkuhu, wa-yashtaddu ʿalayhi ṭalabu mā yahūnu ʿalā ghayrihi, wa-yahūnu ʿalayhi ṭalabu mā yashtaddu ʿalā ghayrihi, li-ʾannahu ḥubbiba ʾilā hādhā mina al-ʾashyāʾi mā lam yuḥabbab ʾilā ghayrihi, wa-bughghiḍa ʾilayhi mina al-ʾashyāʾi mā lam yubaghghaḍ ʾilā ghayrihi.

People differ in this. A man may find it easy to abandon something another finds hard, and hard to abandon something another finds easy. He may find difficult to pursue what another finds easy, and easy to pursue what another finds difficult. Certain things have been made lovable to this person that have not been made lovable to another, and certain things hateful to him that have not been made hateful to another.

وَرُبَّمَا كَانَ أَمْرَانِ ضَارَّانِ كِلَاهُمَا وَأَحَدُهُمَا أَكْثَرُ ضَرَرًا مِنَ الْآخَرِ، وَمُؤْنَةُ تَرْكِهِ لَيْسَتْ بِأَشَدَّ عَلَى صَاحِبِهِ مِنْ تَرْكِهِ الْآخَرَ، وَلٰكِنَّ الْمَعْرِفَةَ تَقْصُرُ بِالْعَبْدِ عَنْ حُسْنِ الْمَأْخَذِ لَهُ وَالتَّرَفُّقِ فِيهِ، فَهُوَ لِمَا هُوَ أَشَدُّ عَلَيْهِ تَرْكُهُ وَأَقَلُّ ضَرَرًا أَقْوَى وَأَتْرَكُ لَهُ مِمَّا هُوَ أَكْثَرُ ضَرَرًا وَأَهْوَنُ عَلَيْهِ تَرْكُهُ، وَهُوَ عَنْ ذٰلِكَ أَضْعَفُ وَأَعْجَزُ عَنْهُ.

Wa-rubbamā kāna ʾamrāni ḍārrāni kilāhumā wa-ʾaḥaduhumā ʾaktharu ḍararan mina al-ʾākhari, wa-muʾnatu tarkihi laysat bi-ʾashadda ʿalā ṣāḥibihi min tarkihi al-ʾākhara, wa-lākinna al-maʿrifata taqṣuru bi-al-ʿabdi ʿan ḥusni al-maʾkhadhi lahu wa-al-taraffuqi fīhi, fa-huwa limā huwa ʾashaddu ʿalayhi tarkuhu wa-ʾaqallu ḍararan ʾaqwā wa-ʾatraku lahu mimmā huwa ʾaktharu ḍararan wa-ʾahwanu ʿalayhi tarkuhu, wa-huwa ʿan dhālika ʾaḍʿafu wa-ʾaʿjazu ʿanhu.

There may be two things, both harmful, one more harmful than the other, while the burden of abandoning it is no greater than that of abandoning the other. Yet the servant's limited knowledge prevents him from approaching the matter well and handling it gently. He is stronger and more successful at leaving what is harder for him to abandon but less harmful than at leaving what is more harmful but easier to abandon. In the latter case he is weaker and less capable.

وَلَا يَعْرِفُ هٰذَا إِلَّا مَنْ يُقَلِّبُ الْأُمُورَ تَقْلِيبًا وَيُفَاتِشُهَا تَفْتِيشًا، فَيَنْظُرُ: هٰذَا الَّذِي يُؤْتَى مِنْهُ مَا سَبَبُهُ؟

Wa-lā yaʿrifu hādhā ʾillā man yuqallibu al-ʾumūra taqlīban wa-yufātishuhā taftīshan, fa-yanẓuru: hādhā alladhī yuʾtā minhu mā sababuhu?

Only someone who turns matters over and scrutinizes them recognizes this. He asks, “What is the cause of this avenue through which I come to grief?”

ثُمَّ لَمْ يَرَ عَلَى نَفْسِهِ مِنْ تَرْكِ ذٰلِكَ السَّبَبِ كَبِيرَ مُؤْنَةٍ، فَيَقُولُ: لَا أَتْرُكُ هٰذَا وَلٰكِنْ أَتْرُكُ هٰذَا الَّذِي يَشْتَدُّ عَلَى نَفْسِي تَرْكُهُ. وَلَيْسَ فَسَادُ هٰذَا الْأَمْرِ الَّذِي قَدْ عَزَمَ عَلَى تَرْكِهِ وَهُوَ أَشَدُّ عَلَيْهِ كَفَسَادِ هٰذَا الْأَمْرِ الَّذِي لَمْ يَعْزِمْ عَلَى تَرْكِهِ.

Thumma lam yara ʿalā nafsihi min tarki dhālika al-sababi kabīra muʾnatin, fa-yaqūlu: lā ʾatruku hādhā wa-lākin ʾatruku hādhā alladhī yashtaddu ʿalā nafsī tarkuhu. Wa-laysa fasādu hādhā al-ʾamri alladhī qad ʿazama ʿalā tarkihi wa-huwa ʾashaddu ʿalayhi kafasādi hādhā al-ʾamri alladhī lam yaʿzim ʿalā tarkihi.

Then, seeing no great burden in giving up that cause, he says, “I will not leave this; instead, I will leave this other thing that is hard for my self to give up.” Yet the corruption of the thing he has resolved to abandon, though harder for him, is not as great as the corruption of the thing he has not resolved to abandon.

Source page 85

الْغَفْلَةُ وَالْيَقَظَةُ

Al-ghaflatu wa-al-yaqaẓatu

Heedlessness and alertness

خَصَائِصُ الْغَفْلَةِ وَالْيَقَظَةِ

Khaṣāʾiṣu al-ghaflati wa-al-yaqaẓati

The characteristics of heedlessness and alertness

قُلْتُ: فَمَا الَّذِي بَطَّأَ بِالْخَاصَّةِ وَالْعَامَّةِ عَمَّا هُوَ أَكْثَرُ لَهُمْ ضَرَرًا وَأَشَدُّ عَلَيْهِمْ؟ قَالَ: قَدْ أَخْبَرْتُكَ أَنَّ النَّاسَ فِيهِ مُخْتَلِفُونَ، فَرُبَّ شَيْءٍ هُوَ أَسْلَمُ مِنْ شَيْءٍ آخَرَ، وَرُبَّ شَيْءٍ هُوَ أَضَرُّ عَلَيْهِمْ مِنَ الْآخَرِ.

Qultu: fa-mā alladhī baṭṭaʾa bi-al-khāṣṣati wa-al-ʿāmmati ʿammā huwa ʾaktharu lahum ḍararan wa-ʾashaddu ʿalayhim? Qāla: qad ʾakhbartuka ʾanna al-nāsa fīhi mukhtalifūna, fa-rubba shayʾin huwa ʾaslamu min shayʾin ʾākhara, wa-rubba shayʾin huwa ʾaḍarru ʿalayhim mina al-ʾākhari.

I asked, “What makes both the elect and ordinary people slow to address what is more harmful and harder upon them?” He replied, “I have told you that people differ in this. One thing may be safer than another, and another may be more harmful to them.”

وَأَمَّا أَنَا فَلَا أَعْرِفُ خَصْلَةً أَكْثَرَ فِي النَّاسِ وَلَا أَغْلَبَ عَلَيْهِمْ وَلَا أَكْثَرَ ضَرَرًا وَلَا أَشَدَّ عَلَيْهِمْ تَرْكًا عَلَى الْخَاصِّ وَالْعَامِّ وَالْعَالِمِ وَالْمُتَعَلِّمِ وَالْجَاهِلِ مِنَ الْغَفْلَةِ.

Wa-ʾammā ʾanā fa-lā ʾaʿrifu khaṣlatan ʾakthara fī al-nāsi wa-lā ʾaghlaba ʿalayhim wa-lā ʾakthara ḍararan wa-lā ʾashadda ʿalayhim tarkan ʿalā al-khāṣṣi wa-al-ʿāmmi wa-al-ʿālimi wa-al-mutaʿallimi wa-al-jāhili mina al-ghaflati.

For my part, I know no trait more widespread among people, more dominant over them, more harmful, or harder for them to abandon, whether elect or ordinary, scholar, student, or ignorant person, than heedlessness.

وَأَشَدُّ الْغَفْلَةِ الَّذِي أَنْتَ عَنْهُ غَافِلٌ وَبِهِ جَاهِلٌ.

Wa-ʾashaddu al-ghaflati alladhī ʾanta ʿanhu ghāfilun wa-bihi jāhilun.

The gravest heedlessness is that of which you are heedless and unaware.

وَأَشَدُّ ذٰلِكَ عَلَى النَّاسِ وَأَكْثَرُ عِنْدِي فِيهِمُ الْإِعْجَابُ.

Wa-ʾashaddu dhālika ʿalā al-nāsi wa-ʾaktharu ʿindī fīhimu al-ʾiʿjābu.

The most severe form for people, and in my judgment the most common among them, is self-admiration.

انْظُرْ هَلْ تَرَى أَحَدًا هُوَ عِنْدَ نَفْسِهِ جَاهِلٌ فِي أَمْرِ الْآخِرَةِ وَأَمْرِ الدُّنْيَا.

Unẓur hal tarā ʾaḥadan huwa ʿinda nafsihi jāhilun fī ʾamri al-ʾākhirati wa-ʾamri al-dunyā.

Look: do you see anyone who regards himself as ignorant in the affairs of the next life and this world?

انْظُرْ هَلْ تَرَى أَحَدًا يَتَعَرَّضُ لِشَيْءٍ لَا يَعْلَمُهُ وَلَيْسَ هُوَ حِرْفَتَهُ إِلَّا يَقُولُ: أَنَا بِهِ عَالِمٌ. وَإِنَّمَا أُتِيَ هٰذَا الْجَاهِلُ الْمُغْتَرُّ الْمُدَّعِي لِعِلْمِ الْآخِرَةِ مِنْ قِلَّةِ قَدْرِ الْآخِرَةِ فِي قَلْبِهِ وَقِلَّةِ تَعْظِيمِ حُرُمَاتِ اللَّهِ عَزَّ وَجَلَّ.

Unẓur hal tarā ʾaḥadan yataʿarraḍu lishayʾin lā yaʿlamuhu wa-laysa huwa ḥirfatahu ʾillā yaqūlu: ʾanā bihi ʿālimun. Wa-ʾinnamā ʾutiya hādhā al-jāhilu al-mughtarru al-muddaʿī liʿilmi al-ʾākhirati min qillati qadri al-ʾākhirati fī qalbihi wa-qillati taʿẓīmi ḥurumāti Allāhi ʿazza wa-jalla.

Look: do you see anyone taking up something he does not know and which is not his craft without saying, “I know it”? The failing of this ignorant, deluded claimant to knowledge of the next life arises only from the little worth the next life has in his heart and his scant reverence for the inviolable things of God, mighty and majestic.

وَانْظُرْ هَلْ تَرَى أَحَدًا عِنْدَ هٰذَا الْغَافِلِ الْمُغْتَرِّ الْجَاهِلِ أَرْفَعَ عِنْدَ نَفْسِهِ مِنْهُ وَأَعْلَمَ مِنْهُ فَيُقِرَّ بِذٰلِكَ عَلَى نَفْسِهِ إِلَّا مَا لَا يَجِدُ مِنْهُ بُدًّا وَلَا يَسْتَطِيعُ دَفْعَهُ.

Wa-unẓur hal tarā ʾaḥadan ʿinda hādhā al-ghāfili al-mughtarri al-jāhili ʾarfaʿa ʿinda nafsihi minhu wa-ʾaʿlama minhu fa-yuqirra bi-dhālika ʿalā nafsihi ʾillā mā lā yajidu minhu buddan wa-lā yastaṭīʿu dafʿahu.

Look, too: in the estimation of this heedless, deluded, ignorant person, do you find anyone whom he regards as higher or more knowledgeable than himself, such that he admits this against himself, except where he has no escape and cannot deny it?

الْغَفْلَةُ وَالْيَقَظَةُ

Al-ghaflatu wa-al-yaqaẓatu

Heedlessness and alertness

Source pages 85–86

قُلْتُ: فَمَا الَّذِي تَرْجُو أَنْ يَكُونَ أَصْلَحَ لَهُمْ وَأَنْفَعَ؟ قَالَ: التَّيَقُّظُ أَصْلُ كُلِّ خَيْرٍ كَمَا أَنَّ الْغَفْلَةَ أَصْلُ كُلِّ شَرٍّ، فَمَا أَكْثَرَ مَنْ يَكُونُ عِنْدَ نَفْسِهِ مُتَيَقِّظًا وَهُوَ غَافِلٌ، وَمَا أَحَبَّ إِلَيْهِ التَّغَافُلَ عَنِ التَّيَقُّظِ وَآنَسَهُ بِالْغَفْلَةِ!

Qultu: fa-mā alladhī tarjū ʾan yakūna ʾaṣlaḥa lahum wa-ʾanfaʿa? Qāla: al-tayaqquẓu ʾaṣlu kulli khayrin kamā ʾanna al-ghaflata ʾaṣlu kulli sharrin, fa-mā ʾakthara man yakūnu ʿinda nafsihi mutayaqqiẓan wa-huwa ghāfilun, wa-mā ʾaḥabba ʾilayhi al-taghāfula ʿani al-tayaqquẓi wa-ʾānasahu bi-al-ghaflati!

I asked, “What do you hope would be more beneficial and better for them?” He replied, “Alertness is the root of all good, just as heedlessness is the root of all evil. Yet how many regard themselves as alert while they are heedless! How dearly they love to turn a blind eye to alertness, and how at home they are with heedlessness!”

Source page 86

وَاعْلَمْ أَنَّ أَبْيَنَ عَلَامَاتِ التَّيَقُّظِ الْهَمُّ وَالْحُزْنُ، ثُمَّ حُسْنُ الِاسْتِعْدَادِ لِمَا اهْتَمَّ لَهُ وَحَزِنَ عَلَيْهِ.

Wa-iʿlam ʾanna ʾabyana ʿalāmāti al-tayaqquẓi al-hammu wa-al-ḥuznu, thumma ḥusnu al-istiʿdādi limā ihtamma lahu wa-ḥazina ʿalayhi.

Know that the clearest signs of alertness are concern and sorrow, followed by good preparation for what has caused that concern and sorrow.

وَأَبْيَنُ عَلَامَاتِ الْغَفْلَةِ الْبَطَرُ وَالْمَرَحُ، لِأَنَّهُمَا يُسْهِيَانِ وَيُنْسِيَانِ التَّيَقُّظَ، وَفِي تَرْكِ التَّيَقُّظِ تَرْكُ الِاسْتِعْدَادِ لِمَا بَعْدَ الْمَوْتِ.

Wa-ʾabyanu ʿalāmāti al-ghaflati al-baṭaru wa-al-maraḥu, li-ʾannahumā yus-hiyāni wa-yunsiyāni al-tayaqquẓa, wa-fī tarki al-tayaqquẓi tarku al-istiʿdādi limā baʿda al-mawti.

The clearest signs of heedlessness are heedless exultation and frivolous delight, because they distract and make one forget alertness. Abandoning alertness means abandoning preparation for what follows death.

قُلْتُ: فَمَا التَّيَقُّظُ وَمَا الْغَفْلَةُ؟ قَالَ: التَّيَقُّظُ تَقْرِيبُ الْأَجَلِ وَمُرَاقَبَةُ الْمَوْتِ وَالْفِكْرُ فِيمَا يَصِيرُ إِلَيْهِ الْعَبْدُ مِنْ بَعْدِ الْمَوْتِ، وَمِنْ هٰذَا يُفْتَحُ لَكَ بَابُ الْعَمَلِ، فَتَبْتَدِرُ إِلَيْهِ قَبْلَ أَنْ يَبْتَدِرَ إِلَيْكَ الْمَوْتُ، وَتَسْتَغْنِمُ كُلَّ سَاعَةٍ مِنْ حَيَاتِكَ قَبْلَ انْقِضَاءِ الْأَجَلِ.

Qultu: fa-mā al-tayaqquẓu wa-mā al-ghaflatu? Qāla: al-tayaqquẓu taqrību al-ʾajali wa-murāqabatu al-mawti wa-al-fikru fīmā yaṣīru ʾilayhi al-ʿabdu min baʿdi al-mawti, wa-min hādhā yuftaḥu laka bābu al-ʿamali, fa-tabtadiru ʾilayhi qabla ʾan yabtadira ʾilayka al-mawtu, wa-tastaghnimu kulla sāʿatin min ḥayātika qabla inqiḍāʾi al-ʾajali.

I asked, “What is alertness, and what is heedlessness?” He replied, “Alertness is regarding one's appointed end as near, watching for death, and reflecting on what the servant will come to after death. Through this, the door of action opens for you: you hurry toward it before death hurries toward you, and make the most of every hour of your life before its appointed term expires.”

فَإِنْ رُزِقَ الْعَبْدُ الدَّوَامَ عَلَيْهِ نَبَعَ مِنْ ذٰلِكَ يَنَابِيعُ الْخَيْرِ إِنْ شَاءَ اللَّهُ عَزَّ وَجَلَّ.

Fa-ʾin ruziqa al-ʿabdu al-dawāma ʿalayhi nabaʿa min dhālika yanābīʿu al-khayri ʾin shāʾa Allāhu ʿazza wa-jalla.

If the servant is granted perseverance in this, springs of good will flow from it, if God, mighty and majestic, wills.

وَأَمَّا الْغَفْلَةُ فَطُولُ الْأَمَلِ وَنِسْيَانُ ذِكْرِ الْمَعَادِ إِلَّا بِالْخَاطِرِ وَلَا يَدُومُ عَلَيْهِ الْعَبْدُ.

Wa-ʾammā al-ghaflatu fa-ṭūlu al-ʾamali wa-nisyānu dhikri al-maʿādi ʾillā bi-al-khāṭiri wa-lā yadūmu ʿalayhi al-ʿabdu.

Heedlessness is far-reaching expectation and forgetting to remember the return to God, except as a passing thought on which the servant does not persist.

وَلَا يَدُومُ عَلَيْهَا الْعَبْدُ إِلَّا رَمَى بِالْخَيْرِ وَرَاءَ ظَهْرِهِ، وَمِنْهَا يَتَوَلَّدُ التَّسْوِيفُ وَالْوُقُوعُ فِي بَحْرِ الْآثَامِ.

Wa-lā yadūmu ʿalayhā al-ʿabdu ʾillā ramā bi-al-khayri warāʾa ẓahrihi, wa-minhā yatawalladu al-taswīfu wa-al-wuqūʿu fī baḥri al-ʾāthāmi.

Whenever the servant persists in heedlessness, he casts good behind his back. From it arise postponement and falling into the sea of sins.

كَيْفَ تَكُونُ الْقُوَّةُ عَلَى الْيَقَظَةِ وَتَرْكِ الْغَفْلَةِ

Kayfa takūnu al-quwwatu ʿalā al-yaqaẓati wa-tarki al-ghaflati

How to gain strength for alertness and abandoning heedlessness

قُلْتُ: فَهَلْ مِنْ شَيْءٍ يُقَوِّينِي عَلَى التَّيَقُّظِ وَتَرْكِ الْغَفْلَةِ؟ قَالَ: نَعَمْ، إِخْلَاصُ الدُّعَاءِ وَمُصَاحَبَةُ مَنْ يُرِيدُ مَا تُرِيدُ وَمُفَارَقَةُ مَنْ لَا يُرِيدُ مَا تُرِيدُ، فَإِنَّ صُحْبَةَ مَنْ لَا يُرِيدُ مَا تُرِيدُ تَضُرُّكَ وَأَنْتَ لَا تَشْعُرُ، وَصُحْبَةَ مَنْ يُرِيدُ مَا تُرِيدُ تَنْفَعُكَ وَلَا تَضُرُّكَ وَإِنْ كُنْتَ لَا تَشْعُرُ.

Qultu: fa-hal min shayʾin yuqawwīnī ʿalā al-tayaqquẓi wa-tarki al-ghaflati? Qāla: naʿam, ʾikhlāṣu al-duʿāʾi wa-muṣāḥabatu man yurīdu mā turīdu wa-mufāraqatu man lā yurīdu mā turīdu, fa-ʾinna ṣuḥbata man lā yurīdu mā turīdu taḍurruka wa-ʾanta lā tashʿuru, wa-ṣuḥbata man yurīdu mā turīdu tanfaʿuka wa-lā taḍurruka wa-ʾin kunta lā tashʿuru.

I asked, “Is there anything that strengthens me in alertness and abandoning heedlessness?” He replied, “Yes: sincere supplication, keeping company with those who desire what you desire, and parting from those who do not. The company of someone who does not desire what you desire harms you without your realizing it; the company of someone who desires what you desire benefits you and does not harm you, even if you do not realize it.”

وَإِنَّمَا النَّاسُ يُؤْتَوْنَ مِنْ ثَلَاثَةِ أَشْيَاءَ: مِنَ الْغَفْلَةِ وَالْغَلَبَةِ وَالْجَهَالَةِ، وَرُبَّ رَجُلٍ تَجْتَمِعُ فِيهِ الثَّلَاثُ خِصَالٍ، وَإِنْ قُلْتُ إِنِّي لَا أَعْلَمُ مَنْ أُبَرِّئُهُ مِنْهَا لَكُنْتُ صَادِقًا.

Wa-ʾinnamā al-nāsu yuʾtawna min thalāthati ʾashyāʾa: mina al-ghaflati wa-al-ghalabati wa-al-jahālati, wa-rubba rajulin tajtamiʿu fīhi al-thalāthu khiṣālin, wa-ʾin qultu ʾinnī lā ʾaʿlamu man ʾubarriʾuhu minhā lakuntu ṣādiqan.

People come to grief through only three things: heedlessness, being overcome, and ignorance. The three qualities may come together in one man. If I said that I knew no one whom I could clear of them, I would be speaking truthfully.

وَقَالَ: كُنْ مِمَّنْ يُحِبُّ عَلَى الْخَيْرِ وَيُحَبُّ عَلَيْهِ، وَلَا تَكُنْ مِمَّنْ يُرِيدُ أَنْ يُحَبَّ عَلَى الْخَيْرِ.

Wa-qāla: kun mimman yuḥibbu ʿalā al-khayri wa-yuḥabbu ʿalayhi, wa-lā takun mimman yurīdu ʾan yuḥabba ʿalā al-khayri.

He said: be someone who loves others for good and is loved for it; do not be someone who wants to be loved for good.

Source page 87

وَقَالَ: كُلُّ شَيْءٍ لَيْسَ فِيهِ نَفْعٌ وَلَا مِرْفَقٌ فَلَا تُمْكِنُ فِيهِ النِّيَّةُ، وَكُلُّ شَيْءٍ فِيهِ نَفْعٌ وَمِرْفَقٌ لَا يَجُوزُ إِلَّا بِنِيَّةٍ.

Wa-qāla: kullu shayʾin laysa fīhi nafʿun wa-lā mirfaqun fa-lā tumkinu fīhi al-niyyatu, wa-kullu shayʾin fīhi nafʿun wa-mirfaqun lā yajūzu ʾillā biniyyatin.

He said: anything in which there is neither benefit nor assistance offers no place for intention. Anything that has benefit and assistance is permissible only with intention.

وَقَالَ: عَجِبْتُ مِمَّنْ ضَعُفَتْ نِيَّتُهُ فِي حَسَنَاتِهِ وَصَحَّتْ نِيَّتُهُ فِي شَهَوَاتِهِ، وَلَا يَكُونُ ذٰلِكَ كَذٰلِكَ إِلَّا مِنَ الْمَخْدُوعِينَ الْمُمَوَّهِ عَلَيْهِمْ أَوْ مِنَ الْخَادِعِينَ الْمُمَوِّهِينَ.

Wa-qāla: ʿajibtu mimman ḍaʿufat niyyatuhu fī ḥasanātihi wa-ṣaḥḥat niyyatuhu fī shahawātihi, wa-lā yakūnu dhālika ka-dhālika ʾillā mina al-makhdūʿīna al-mumawwahi ʿalayhim ʾaw mina al-khādiʿīna al-mumawwihīna.

He said: I marvel at someone whose intention is weak in his good deeds but sound in his appetites. Such a person can only be among the deceived, upon whom appearances have been falsely cast, or among those who deceive and cast false appearances.

وَقَالَ: مَنْ صَحَّحَ خَصْلَتَيْنِ فَقَدِ اسْتَحْكَمَ أُمُورَهُ كُلَّهَا، مَنْ صَحَّحَ «لِمَ» وَ«لَمْ» يَقُلْ: لِمَ لَمْ أَعْمَلْ؟ وَلِمَ عَمِلْتُ؟ وَلِمَ لَا أَعْمَلُ؟ وَمَنْ ضَيَّعَ أَوْ جَهِلَ فَعَلَى حَسَبِ ذٰلِكَ.

Wa-qāla: man ṣaḥḥaḥa khaṣlatayni fa-qadi istaḥkama ʾumūrahu kullahā, man ṣaḥḥaḥa «lima» wa-«lam» yaqul: lima lam ʾaʿmal? Wa-lima ʿamiltu? Wa-lima lā ʾaʿmalu? Wa-man ḍayyaʿa ʾaw jahila fa-ʿalā ḥasabi dhālika.

He said: whoever sets two things right has brought all his affairs under control. Whoever sets “why?” and “not” right will ask: “Why did I not act? Why did I act? Why do I not act?” Whoever neglects or is ignorant of this fares accordingly.

وَقَالَ: اعْزِلْ مِنْ أَخْلَاقِكَ ثَمَانِيَ خِصَالٍ: التَّكَلُّفَ فِي الْقَوْلِ وَالْعَمَلِ وَالْمِرَاءَ وَالْمُدَاهَنَةَ وَالْجَرِيرَةَ وَالْخِبَّ وَالْخِدَاعَ وَالْمِزَاحَ وَالتَّغَيُّظَ.

Wa-qāla: iʿzil min ʾakhlāqika thamāniya khiṣālin: al-takallufa fī al-qawli wa-al-ʿamali wa-al-mirāʾa wa-al-mudāhanata wa-al-jarīrata wa-al-khibba wa-al-khidāʿa wa-al-mizāḥa wa-al-taghayyuẓa.

He said: remove eight traits from your character: affectation in speech and action, contentious disputing, dishonest accommodation, wrongdoing, cunning, deception, joking, and working yourself into anger.

وَقَالَ: التَّغَافُلُ عَمَّا يَكْرَهُ اللَّهُ قَسْوَةٌ فِي الْقَلْبِ، وَفِي قَسَاوَةِ الْقَلْبِ ذَهَابُ حَلَاوَةِ الْأَعْمَالِ، وَفِي ذَهَابِ حَلَاوَةِ الْأَعْمَالِ قِلَّةُ الطَّاعَاتِ، وَفِي قِلَّةِ الطَّاعَاتِ قِلَّةُ الشُّكْرِ، وَفِي تَرْكِ الشُّكْرِ فَسَادُ مَا عَمِلْتَ وَحِرْمَانُ مَا طَلَبْتَ وَانْقِطَاعُ الزِّيَادَةِ.

Wa-qāla: al-taghāfulu ʿammā yakrahu Allāhu qaswatun fī al-qalbi, wa-fī qasāwati al-qalbi dhahābu ḥalāwati al-ʾaʿmāli, wa-fī dhahābi ḥalāwati al-ʾaʿmāli qillatu al-ṭāʿāti, wa-fī qillati al-ṭāʿāti qillatu al-shukri, wa-fī tarki al-shukri fasādu mā ʿamilta wa-ḥirmānu mā ṭalabta wa-inqiṭāʿu al-ziyādati.

He said: turning a blind eye to what God dislikes is hardness in the heart. With hardness of heart, the sweetness of deeds departs; with the loss of that sweetness, acts of obedience become few; with fewer acts of obedience, gratitude diminishes. Abandoning gratitude brings corruption of what you have done, deprivation of what you have sought, and the cutting off of further increase.

وَقَالَ: إِنَّكَ فِي زَمَانٍ أَسْلَمُ النَّاسِ فِيهِ جَائِعٌ مُسْتَوْحِشٌ مِنَ النَّاسِ مَحْزُونٌ مَهْمُومٌ.

Wa-qāla: ʾinnaka fī zamānin ʾaslamu al-nāsi fīhi jāʾiʿun mustawḥishun mina al-nāsi maḥzūnun mahmūmun.

He said: you live in a time when the safest person is hungry, uneasy among people, sorrowful, and concerned.

وَقَالَ: الْجُوعُ يَكْسِرُ النَّفْسَ وَالشِّبَعُ يُهَيِّجُ الْبَطَرَ، وَفِي الْجُوعِ قُوَّةُ الْهَمِّ وَالْحُزْنِ، وَفِي الْهَمِّ وَالْحُزْنِ قُوَّةٌ عَلَى الْجُوعِ، وَالْهَمُّ وَالْحُزْنُ يَقْطَعَانِ الشَّهْوَةَ وَالرَّغْبَةَ.

Wa-qāla: al-jūʿu yaksiru al-nafsa wa-al-shibaʿu yuhayyiju al-baṭara, wa-fī al-jūʿi quwwatu al-hammi wa-al-ḥuzni, wa-fī al-hammi wa-al-ḥuzni quwwatun ʿalā al-jūʿi, wa-al-hammu wa-al-ḥuznu yaqṭaʿāni al-shahwata wa-al-raghbata.

He said: hunger breaks the self, while fullness stirs heedless exultation. Hunger strengthens concern and sorrow, and concern and sorrow give strength to bear hunger. Concern and sorrow cut off appetite and longing.

وَقَالَ: الْإِنْسَانُ مُحَارَفٌ لِلتَّفْرِيطِ، مُعْتَادٌ لِلْبَغْيِ، شَغُوفٌ بِالتَّسْوِيفِ، مَجْبُولٌ عَلَى الْمَلَلِ وَالنِّسْيَانِ، وَهُوَ مَوْصُوفٌ بِعَدَمِ الْعَزْمِ، مَطْبُوعٌ عَلَى الْأَمَلِ، مَنْعُوتٌ بِالْجَزَعِ عِنْدَ الشِّدَّةِ وَبِقِلَّةِ الشُّكْرِ عِنْدَ النِّعْمَةِ، مَوْلُوعٌ بِالِانْخِدَاعِ وَالِاغْتِرَارِ.

Wa-qāla: al-ʾinsānu muḥārafun li-al-tafrīṭi, muʿtādun li-al-baghyi, shaghūfun bi-al-taswīfi, majbūlun ʿalā al-malali wa-al-nisyāni, wa-huwa mawṣūfun biʿadami al-ʿazmi, maṭbūʿun ʿalā al-ʾamali, manʿūtun bi-al-jazaʿi ʿinda al-shiddati wa-biqillati al-shukri ʿinda al-niʿmati, mawlūʿun bi-al-inkhidāʿi wa-al-ightirāri.

He said: the human being is ill-fated through negligence, accustomed to transgression, enamored of postponement, and formed with weariness and forgetfulness. He is characterized by lack of resolve, disposed to expectation, marked by panic in hardship and little gratitude in blessing, and fascinated by being deceived and deluded.

وَقَالَ: مَعْرِفَتُكَ بِعَيْبِكَ وَعَيْبِ غَيْرِكَ سَوَاءٌ، فَمَنْ لَمْ يَعْرِفْ عَيْبَ غَيْرِهِ يَعْرِفْ عَيْبَ نَفْسِهِ،

Wa-qāla: maʿrifatuka biʿaybika wa-ʿaybi ghayrika sawāʾun, fa-man lam yaʿrif ʿayba ghayrihi yaʿrif ʿayba nafsihi,

He said: knowing your own fault and knowing another's fault are alike. One who does not recognize another's fault recognizes his own [the connection is unclear].

Source pages 87–88

فَإِذَا ظَهَرَ لَكَ مِنْ عُيُوبِ النَّاسِ مَا خَفِيَ عَلَيْكَ مِنْ عَيْبِكَ اسْتَدْلَلْتَ بِعُيُوبِ النَّاسِ عَلَى عَيْبِكَ، وَإِذَا ظَهَرَ لَكَ مِنْ عَيْبِكَ مَا خَفِيَ عَلَيْكَ مِثْلُهُ مِنْ عُيُوبِ غَيْرِكَ فَلَا تُوقِعْ ذٰلِكَ بِغَيْرِكَ حَتَّى يَظْهَرَ لَكَ مِنْهُ مِثْلُ مَا ظَهَرَ لَكَ مِنْ نَفْسِكَ،

fa-ʾidhā ẓahara laka min ʿuyūbi al-nāsi mā khafiya ʿalayka min ʿaybika istadlalta biʿuyūbi al-nāsi ʿalā ʿaybika, wa-ʾidhā ẓahara laka min ʿaybika mā khafiya ʿalayka mithluhu min ʿuyūbi ghayrika fa-lā tūqiʿ dhālika bighayrika ḥattā yaẓhara laka minhu mithlu mā ẓahara laka min nafsika,

When people's faults reveal to you what had been hidden of your own fault, you infer your fault from theirs. When your own fault becomes clear to you but you have not seen its like in others, do not attribute it to another until the same thing becomes evident in him as in yourself.

Source page 88

وَتَجَسَّسْ عَلَيْهَا وَفَاتِشْهَا وَوَاقِفْهَا وَحَاسِبْهَا وَخُذْهَا بِأَدَاءِ مَا عَلَيْهَا أَشَدَّ الْأَخْذِ وَلَا تَطْلُبَنَّ ذٰلِكَ مِنْ غَيْرِهَا.

wa-tajassas ʿalayhā wa-fātish-hā wa-wāqifhā wa-ḥāsibhā wa-khudh-hā bi-ʾadāʾi mā ʿalayhā ʾashadda al-ʾakhdhi wa-lā taṭlubanna dhālika min ghayrihā.

Investigate your self, examine it, confront it, call it to account, and hold it with the utmost firmness to fulfilling what it owes. Do not demand this from another self.

فَإِذَا ظَهَرَ لَكَ مِنْ غَيْرِهَا شَيْءٌ فَأَمْكَنَ طَلَبُ الْعُذْرِ لَهُ فَاطْلُبْهُ، وَأَمَّا نَفْسُكَ فَلَا تَطْلُبَنَّ لَهَا عُذْرًا، وَإِنِ اعْتَذَرَتْ فَلَا تَقْبَلَنَّ مِنْهَا.

Fa-ʾidhā ẓahara laka min ghayrihā shayʾun fa-ʾamkana ṭalabu al-ʿudhri lahu fa-uṭlubhu, wa-ʾammā nafsuka fa-lā taṭlubanna lahā ʿudhran, wa-ʾini iʿtadharat fa-lā taqbalanna minhā.

When something becomes apparent to you in another and an excuse can be sought for it, seek one. As for your own self, do not seek an excuse for it; even if it offers one, do not accept it.

Source page 89

الْإِخْلَاصُ وَالرِّيَاءُ

Al-ʾikhlāṣu wa-al-riyāʾu

Sincerity and showing off

وَقَالَ: أَعْمَالُ الْبِرِّ كُلُّهَا عَلَى وَجْهَيْنِ: سِرٌّ وَعَلَانِيَةٌ. فَمَنْ لَمْ يَقْدِرْ عَلَى تَصْحِيحِ السِّرِّ فِيمَا يَعْمَلُ مِنَ السِّرِّ كَانَ لِلتَّصْحِيحِ فِيمَا يَعْمَلُ مِنَ الْعَلَانِيَةِ أَبْعَدَ، وَمَنْ قَوِيَ عَلَى تَصْحِيحِهِ فِي الْعَلَانِيَةِ كَانَ فِيمَا يُسِرُّ مِنْ أَعْمَالِهِ أَقْوَى.

Wa-qāla: ʾaʿmālu al-birri kulluhā ʿalā wajhayni: sirrun wa-ʿalāniyatun. Fa-man lam yaqdir ʿalā taṣḥīḥi al-sirri fīmā yaʿmalu mina al-sirri kāna li-al-taṣḥīḥi fīmā yaʿmalu mina al-ʿalāniyati ʾabʿada, wa-man qawiya ʿalā taṣḥīḥihi fī al-ʿalāniyati kāna fīmā yusirru min ʾaʿmālihi ʾaqwā.

He said: all good deeds have two forms, secret and public. Someone unable to set his inward state right in his secret deeds is further from setting it right in his public deeds. Someone strong enough to set it right in public is stronger still in the deeds he keeps secret.

وَهٰكَذَا فِي الْقَلِيلِ وَالْكَثِيرِ، مَنْ لَمْ يَقْدِرْ عَلَى تَصْحِيحِ النِّيَّةِ فِي الْقَلِيلِ مِنَ الْعَمَلِ كَانَ فِي الْكَثِيرِ مِنْهُ أَبْعَدَ.

Wa-hākadhā fī al-qalīli wa-al-kathīri, man lam yaqdir ʿalā taṣḥīḥi al-niyyati fī al-qalīli mina al-ʿamali kāna fī al-kathīri minhu ʾabʿada.

The same applies to little and much: someone unable to set his intention right in a little work is further from doing so in much work.

وَقَالَ: الرِّيَاءُ عَلَى وَجْهَيْنِ: رَجُلٌ قَدْ عَمِلَ أَعْمَالًا مِنَ الْبِرِّ فَنَالَ بِهَا ثَنَاءً وَجَاهًا وَقَدْرًا، وَهُوَ يُرِيدُ فِيمَا يَسْتَقْبِلُ مِنَ الْأَعْمَالِ الْإِخْلَاصَ. فَمَنْ لَمْ يَقْدِرْ عَلَى تَرْكِ الرِّيَاءِ فِيمَا يَسْتَقْبِلُ كَانَ فِيمَا عَمِلَ وَنَالَ بِهِ الْجَاهَ وَالْقَدْرَ وَالْمَحْمَدَةَ مِنَ النَّاسِ مِنَ الْإِخْلَاصِ أَبْعَدَ.

Wa-qāla: al-riyāʾu ʿalā wajhayni: rajulun qad ʿamila ʾaʿmālan mina al-birri fa-nāla bihā thanāʾan wa-jāhan wa-qadran, wa-huwa yurīdu fīmā yastaqbilu mina al-ʾaʿmāli al-ʾikhlāṣa. Fa-man lam yaqdir ʿalā tarki al-riyāʾi fīmā yastaqbilu kāna fīmā ʿamila wa-nāla bihi al-jāha wa-al-qadra wa-al-maḥmadata mina al-nāsi mina al-ʾikhlāṣi ʾabʿada.

He said: showing off has two forms. A man has performed good deeds and gained praise, prestige, and esteem through them, and now wants sincerity in the work ahead. Someone unable to abandon showing off in his future work is further from sincerity regarding the work he has already done and through which he has gained people's prestige, esteem, and commendation.

وَهٰكَذَا فِي كُلِّ شَيْءٍ، تَرْكُ مَا لَمْ تَمْلِكْهُ أَيْسَرُ مِنْ تَرْكِ مَا قَدْ مَلَكْتَهُ.

Wa-hākadhā fī kulli shayʾin, tarku mā lam tamlik-hu ʾaysaru min tarki mā qad malaktahu.

The same holds in everything: leaving what you do not possess is easier than leaving what you already possess.

النِّيَّةُ بَيْنَ الصِّدْقِ وَالْغَفْلَةِ

Al-niyyatu bayna al-ṣidqi wa-al-ghaflati

Intention between truthfulness and heedlessness

قُلْتُ: فَمَنْ أَحَقُّ النَّاسِ بِصِدْقِ النِّيَّةِ؟ قَالَ: أَشَدُّهُمْ لَهَا حُبًّا.

Qultu: fa-man ʾaḥaqqu al-nāsi biṣidqi al-niyyati? Qāla: ʾashadduhum lahā ḥubban.

I asked, “Who is most entitled to genuine intention?” He replied, “The one who loves it most.”

قُلْتُ: فَمَنْ أَبْعَدُ النَّاسِ مِنْ صِدْقِ النِّيَّةِ؟ قَالَ: أَزْهَدُهُمْ فِيهَا، وَأَزْهَدُ الزَّاهِدِينَ فِيهَا أَنْسَاهُمْ لَهَا، وَأَنْسَى النَّاسِ لَهَا أَجْهَلُهُمْ بِهَا.

Qultu: fa-man ʾabʿadu al-nāsi min ṣidqi al-niyyati? Qāla: ʾazhaduhum fīhā, wa-ʾazhadu al-zāhidīna fīhā ʾansāhum lahā, wa-ʾansā al-nāsi lahā ʾajhaluhum bihā.

I asked, “Who is furthest from genuine intention?” He replied, “The one least interested in it. The least interested is the most forgetful of it, and the most forgetful is the one who knows least about it.”

وَقَالَ: أَوَّلُ عَلَامَاتِ الرِّيَاءِ رِضَا الرَّجُلِ بِجَهَالَةِ صِدْقِ النِّيَّةِ فِي أَعْمَالِهِ، وَأَوَّلُ عَلَامَاتِ صِدْقِ الرَّجُلِ عِنَايَتُهُ بِمَعْرِفَةِ صِدْقِ النِّيَّةِ وَإِخْلَاصِ الْعَمَلِ.

Wa-qāla: ʾawwalu ʿalāmāti al-riyāʾi riḍā al-rajuli bijahālati ṣidqi al-niyyati fī ʾaʿmālihi, wa-ʾawwalu ʿalāmāti ṣidqi al-rajuli ʿināyatuhu bimaʿrifati ṣidqi al-niyyati wa-ʾikhlāṣi al-ʿamali.

He said: the first sign of showing off is a man's contentment to remain ignorant of genuine intention in his deeds. The first sign of his truthfulness is his care to understand genuine intention and sincerity in action.

وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «الْعَمَلُ بِالنِّيَّةِ».

Wa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «al-ʿamalu bi-al-niyyati».

The Prophet, may God bless him and grant him peace, said: “Action is by intention.”

Source page 90

وَقَالَ: «أَخْوَفُ مَا أَخَافُ عَلَيْكُمُ الشَّهْوَةُ الْخَفِيَّةُ».

Wa-qāla: «ʾakhwafu mā ʾakhāfu ʿalaykumu al-shahwatu al-khafiyyatu».

And he said: “What I fear most for you is hidden desire.”

فَمَا بَالُ الْعَبْدِ يَتَعَلَّمُ كَيْفَ يَعْمَلُ وَيَتَحَمَّلُ مُؤْنَةَ الْعَمَلِ فَيَعْمَلُ بِمَا قَدْ عَلِمَ، وَلَا يَتَعَلَّمُ كَيْفَ يَنْوِي، فَيَتَعَلَّمُ مِنَ الْعِلْمِ مَا يَعْمَلُ بِهِ وَمَا لَا يَعْمَلُ، وَلَا يَتَعَلَّمُ صِدْقَ النِّيَّةِ لَا فِيمَا يَعْمَلُ بِهِ وَلَا فِيمَا لَا يَعْمَلُ؟

Fa-mā bālu al-ʿabdi yataʿallamu kayfa yaʿmalu wa-yataḥammalu muʾnata al-ʿamali fa-yaʿmalu bimā qad ʿalima, wa-lā yataʿallamu kayfa yanwī, fa-yataʿallamu mina al-ʿilmi mā yaʿmalu bihi wa-mā lā yaʿmalu, wa-lā yataʿallamu ṣidqa al-niyyati lā fīmā yaʿmalu bihi wa-lā fīmā lā yaʿmalu?

Why, then, does the servant learn how to act, bear the burden of action, and act upon what he has learned, yet not learn how to intend? He learns knowledge he acts upon and knowledge he does not act upon, but does not learn genuine intention either in what he does or in what he does not do.

يَعِيشُ مَا عَاشَ وَيَمُوتُ إِذَا مَاتَ وَلَمْ يَنْتَبِهْ لِذٰلِكَ، وَالرَّسُولُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَمَنْ بَعْدَهُ الْأَئِمَّةُ وَأَهْلُ الْعِلْمِ وَالْمَعْرِفَةِ يُحَذِّرُونَ مِنَ الرِّيَاءِ، حَتَّى إِنَّ بَعْضَهُمْ قَالَ: أَدْخُلُ الْبَيْتَ الْمُظْلِمَ فَأُصَلِّي فِيهِ رَكْعَتَيْنِ لَعَلَّهَا تَخْلُصُ لِي، وَقَالَ الثَّوْرِيُّ: «مَا كُنْتُ أَعْتَدُّ بِعَمَلٍ يَرَاهُ النَّاسُ».

Yaʿīshu mā ʿāsha wa-yamūtu ʾidhā māta wa-lam yantabih li-dhālika, wa-al-rasūlu ṣallā Allāhu ʿalayhi wa-sallama wa-man baʿdahu al-ʾaʾimmatu wa-ʾahlu al-ʿilmi wa-al-maʿrifati yuḥadhdhirūna mina al-riyāʾi, ḥattā ʾinna baʿḍahum qāla: ʾadkhulu al-bayta al-muẓlima fa-ʾuṣallī fīhi rakʿatayni laʿallahā takhluṣu lī, wa-qāla al-Thawriyyu: «mā kuntu ʾaʿtaddu biʿamalin yarāhu al-nāsu».

He lives however long he lives and dies when he dies without becoming alert to this, although the Messenger, may God bless him and grant him peace, and after him the leaders and people of learning and knowledge have warned against showing off. One of them even said, “I enter a dark house and pray two units there, hoping that it may be pure for me.” Al-Thawrī said, “I never used to count on a deed that people could see.”

وَلَوْ كَتَبْنَا فِي هٰذَا الْكِتَابِ مِثْلَ هٰذَا لَاحْتَجْنَا إِلَى دَفَاتِرَ.

Wa-law katabnā fī hādhā al-kitābi mithla hādhā la-iḥtajnā ʾilā dafātira.

If we wrote down such material in this book, we would need many volumes.

فَالَّذِي قَدْ عَرَفَ مِنَ الرِّيَاءِ مَا جَهِلَهُ غَيْرُهُ وَعُنِيَ بِهِ وَاهْتَمَّ لَهُ فِي لَيْلِهِ وَنَهَارِهِ، وَلَعَلَّ مَا يُخْدَعُ فِيهِ وَيُغْلَبُ عَلَيْهِ أَكْثَرُ مِنَ الَّذِي يَصِيرُ إِلَى مَا يُرِيدُ مِنْهُ، فَكَيْفَ بِالْجَاهِلِ بِهِ الْمُعْرِضِ عَنْهُ؟

Fa-alladhī qad ʿarafa mina al-riyāʾi mā jahilahu ghayruhu wa-ʿuniya bihi wa-ihtamma lahu fī laylihi wa-nahārihi, wa-laʿalla mā yukhdaʿu fīhi wa-yughlabu ʿalayhi ʾaktharu mina alladhī yaṣīru ʾilā mā yurīdu minhu, fa-kayfa bi-al-jāhili bihi al-muʿriḍi ʿanhu?

Even someone who understands aspects of showing off unknown to others, attends to it, and concerns himself with it night and day may be deceived and overcome more often than he attains what he seeks concerning it. What, then, of someone ignorant of it who turns away from considering it?

فَرُبَّ رَجُلٍ يَعْمَلُ عَمَلًا فَهُوَ يَرَى أَنَّهُ فِيهِ صَادِقٌ، وَلَا يَتَبَيَّنُ صِدْقُهُ فِي دَعْوَى صِدْقِهِ إِلَّا بَعْدَ عَشْرِ سِنِينَ، وَإِنْ شِئْتَ قُلْتَ خَمْسِينَ سَنَةً، فَمَا الْعَشْرُ وَالْوَاحِدُ وَالْخَمْسُونَ وَالْمِائَةُ إِلَّا وَاحِدٌ.

Fa-rubba rajulin yaʿmalu ʿamalan fa-huwa yarā ʾannahu fīhi ṣādiqun, wa-lā yatabayyanu ṣidquhu fī daʿwā ṣidqihi ʾillā baʿda ʿashri sinīna, wa-ʾin shiʾta qulta khamsīna sanatan, fa-mā al-ʿashru wa-al-wāḥidu wa-al-khamsūna wa-al-miʾatu ʾillā wāḥidun.

A man may perform a deed believing himself truthful in it, yet the truth of his claim to truthfulness does not become clear until ten years later, or, if you wish, fifty years. Ten, one, fifty, and a hundred are all the same in this regard [the numerical sequence is unusual in the printed text].

قُلْتُ: مِثْلَ أَيِّ شَيْءٍ، فَقَدْ جِئْتَ بِالْقَوْلِ الْعَظِيمِ؟

Qultu: mithla ʾayyi shayʾin, fa-qad jiʾta bi-al-qawli al-ʿaẓīmi?

I asked: what sort of thing do you mean? You have made a weighty statement.

قَالَ: مِثْلُ الرَّجُلِ يَتَصَدَّقُ عَلَى الرَّجُلِ بِصَدَقَةٍ أَوْ مَعْرُوفٍ يَصْطَنِعُهُ إِلَيْهِ، وَيَزْعُمُ أَنَّهُ أَرَادَ بِذٰلِكَ وَجْهَ اللَّهِ وَلَمْ يُرِدْ بِهِ جَزَاءً وَلَا شُكُورًا،

Qāla: mithlu al-rajuli yataṣaddaqu ʿalā al-rajuli biṣadaqatin ʾaw maʿrūfin yaṣṭaniʿuhu ʾilayhi, wa-yazʿumu ʾannahu ʾarāda bi-dhālika wajha Allāhi wa-lam yurid bihi jazāʾan wa-lā shukūran,

He replied: take a man who gives another charity or does him a kindness, claiming that he sought God's face and wanted neither recompense nor thanks.

ثُمَّ بَدَتْ لَهُ أَوْ لِغَيْرِهِ قِبَلَ الْمَصْنُوعِ إِلَيْهِ الْمَعْرُوفُ حَاجَةٌ، فَقَضَى حَاجَةَ غَيْرِ الَّذِي كَانَ قَدْ صَنَعَ إِلَيْهِ الْمَعْرُوفَ أَوْ تَصَدَّقَ عَلَيْهِ وَلَمْ يَقْضِ حَاجَتَهُ،

thumma badat lahu ʾaw lighayrihi qibala al-maṣnūʿi ʾilayhi al-maʿrūfu ḥājatun, fa-qaḍā ḥājata ghayri alladhī kāna qad ṣanaʿa ʾilayhi al-maʿrūfa ʾaw taṣaddaqa ʿalayhi wa-lam yaqḍi ḥājatahu,

Later, he or someone else has a need involving the recipient of that kindness. The recipient meets the need of someone other than the man who had helped him or given him charity, and does not meet the giver's need.

فَذَكَرَ صَدَقَتَهُ عَلَيْهِ فِي نَفْسِهِ فَوَجَدَ عَلَيْهِ، حَيْثُ لَمْ يَقْضِ حَاجَتَهُ وَقَضَى حَاجَةَ مَنْ لَمْ يَتَصَدَّقْ عَلَيْهِ وَلَمْ يَصْنَعْ إِلَيْهِ مَعْرُوفًا، فَتَبَيَّنَ صِدْقُهُ فِي ذٰلِكَ الْوَقْتِ مِنْ كَذِبِهِ، وَلَعَلَّ ذٰلِكَ بَعْدَمَا صَنَعَ الْمَعْرُوفَ بِزَمَانٍ مِنَ الدَّهْرِ.

fa-dhakara ṣadaqatahu ʿalayhi fī nafsihi fa-wajada ʿalayhi, ḥaythu lam yaqḍi ḥājatahu wa-qaḍā ḥājata man lam yataṣaddaq ʿalayhi wa-lam yaṣnaʿ ʾilayhi maʿrūfan, fa-tabayyana ṣidquhu fī dhālika al-waqti min kadhibihi, wa-laʿalla dhālika baʿdamā ṣanaʿa al-maʿrūfa bizamānin mina al-dahri.

The giver inwardly recalls his charity and resents him for not meeting his need while meeting the need of someone who had neither given him charity nor done him a kindness. At that moment his truthfulness is distinguished from his falsehood, perhaps long after he performed the kindness.

أَوْ رَجُلٌ يَكُونُ صَاحِبَ عِبَادَةٍ خَمْسِينَ سَنَةً، يَرَى أَنَّهُ صَادِقٌ فِيهَا لَا يُرِيدُ بِهَا جَزَاءً وَلَا شُكُورًا فِي سِرِّهِ وَلَا فِي عَلَانِيَتِهِ،

ʾAw rajulun yakūnu ṣāḥiba ʿibādatin khamsīna sanatan, yarā ʾannahu ṣādiqun fīhā lā yurīdu bihā jazāʾan wa-lā shukūran fī sirrihi wa-lā fī ʿalāniyatihi,

Or take a man devoted to worship for fifty years, believing himself truthful in it and seeking neither recompense nor thanks, secretly or openly.

Source pages 90–91

فَنَابَتْ نَائِبَةٌ فَكَتَبُوا أَسْمَاءَ صُلَحَاءِ الْمَوْضِعِ الَّذِي هُوَ فِيهِ وَعُبَّادِهِمْ، فَلَمْ يَكْتُبُوا فِيهِ اسْمَهُ، أَوْ كَتَبُوهُ فِي آخِرِهِمْ وَقَدَّمُوا مَنْ لَمْ يَكُنْ مِثْلَهُ فِي الْعِبَادَةِ، فَأَنْكَرَ ذٰلِكَ فِي نَفْسِهِ وَوَجَدَ مِنْهُ، حَيْثُ لَمْ يَجْعَلُوهُ فِي أَوَّلِهِمْ، فَتَبَيَّنَ عِنْدَ ذٰلِكَ صِدْقُهُ مِنْ كَذِبِهِ فِي عِبَادَتِهِ.

fa-nābat nāʾibatun fa-katabū ʾasmāʾa ṣulaḥāʾi al-mawḍiʿi alladhī huwa fīhi wa-ʿubbādihim, fa-lam yaktubū fīhi ismahu, ʾaw katabūhu fī ʾākhirihim wa-qaddamū man lam yakun mithlahu fī al-ʿibādati, fa-ʾankara dhālika fī nafsihi wa-wajada minhu, ḥaythu lam yajʿalūhu fī ʾawwalihim, fa-tabayyana ʿinda dhālika ṣidquhu min kadhibihi fī ʿibādatihi.

Some occasion arises, and people draw up the names of the righteous and devoted worshippers in his locality. They omit his name, or put it last and place ahead of him people unlike him in devotion. He inwardly objects and feels resentment because they did not put him first. At that point his truthfulness is distinguished from his falsehood in worship.

Source page 91

وَلَوْ كَانَ صَادِقًا لَمْ يَجِدْ فِي نَفْسِهِ وَلَمْ يُنْكِرْ مَا صَنَعُوهُ، وَعَدَّهُ مِنْ كَبِيرِ نِعَمِ اللَّهِ عَلَيْهِ، فَفِي هٰذَا وَأَشْبَاهِ هٰذَا بَيَانٌ أَنَّهُ أَرَادَ بِهِ جَزَاءً وَشُكُورًا.

Wa-law kāna ṣādiqan lam yajid fī nafsihi wa-lam yunkir mā ṣanaʿūhu, wa-ʿaddahu min kabīri niʿami Allāhi ʿalayhi, fa-fī hādhā wa-ʾashbāhi hādhā bayānun ʾannahu ʾarāda bihi jazāʾan wa-shukūran.

Had he been truthful, he would have felt no resentment and raised no objection to what they did, counting it among God's great blessings upon him. This and similar cases reveal that he had wanted recompense and thanks through his worship.

وَكُلُّ عَمَلٍ لَمْ يَتَنَبَّهْ لَهُ صَاحِبُهُ وَلَمْ يَمْتَحِنْهُ وَلَمْ يَخْتَبِرْهُ وَيُفَاتِشْهُ فَهُوَ مُلْتَبِسٌ، وَالْمُلْتَبِسُ لَا تَبِينُ حَقِيقَتُهُ إِلَّا عِنْدَ الْبَلْوَى، وَالنَّاسُ يُحَاسَبُونَ عَلَى قَدْرِ عِلْمِهِمْ وَجَهْلِهِمْ بِمَا عَلَيْهِمْ وَلَهُمْ، وَعَلَى قَدْرِ مَا أُمِرُوا بِهِ وَنُهُوا عَنْهُ.

Wa-kullu ʿamalin lam yatanabbah lahu ṣāḥibuhu wa-lam yamtaḥinhu wa-lam yakhtabirhu wa-yufātish-hu fa-huwa multabisun, wa-al-multabisu lā tabīnu ḥaqīqatuhu ʾillā ʿinda al-balwā, wa-al-nāsu yuḥāsabūna ʿalā qadri ʿilmihim wa-jahlihim bimā ʿalayhim wa-lahum, wa-ʿalā qadri mā ʾumirū bihi wa-nuhū ʿanhu.

Every deed whose doer has not attended to it, examined it, tested it, and scrutinized it remains obscure. The reality of what is obscure becomes clear only under trial. People are held to account according to their knowledge and ignorance of what they owe and what is due to them, and according to what they have been commanded to do and forbidden to do.

Source page 92

عُلُومُ النَّجَاةِ

ʿUlūmu al-najāti

Knowledge that leads to salvation

جِمَاعُ مَا يَجِبُ مِنَ الْعِلْمِ

Jimāʿu mā yajibu mina al-ʿilmi

The sum of the knowledge one must acquire

وَثَلَاثَةُ أَبْوَابٍ مِنَ الْعِلْمِ عَلَى النَّاسِ أَنْ يَعْرِفُوا مَا خَفِيَ مِنْهَا وَمَا ظَهَرَ: بَابَانِ فِيمَا بَيْنَهُمْ وَبَيْنَ اللَّهِ تَعَالَى، وَبَابٌ بَيْنَهُمْ وَبَيْنَ النَّاسِ.

Wa-thalāthatu ʾabwābin mina al-ʿilmi ʿalā al-nāsi ʾan yaʿrifū mā khafiya minhā wa-mā ẓahara: bābāni fīmā baynahum wa-bayna Allāhi taʿālā, wa-bābun baynahum wa-bayna al-nāsi.

There are three branches of knowledge whose hidden and outward aspects people must know: two concern what lies between them and God Most High, and one what lies between them and other people.

فَأَمَّا الَّذِي بَيْنَهُمْ وَبَيْنَ النَّاسِ فَالنُّصْحُ، لِقَوْلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «الدِّينُ النَّصِيحَةُ»، فِيمَا خَفِيَ مِنَ الْأَشْيَاءِ وَفِيمَا ظَهَرَ وَمَا قَلَّ وَمَا كَثُرَ، لِلْقَرِيبِ وَالْبَعِيدِ وَالْعَدُوِّ وَالصَّدِيقِ.

Fa-ʾammā alladhī baynahum wa-bayna al-nāsi fa-al-nuṣḥu, liqawli al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «al-dīnu al-naṣīḥatu», fīmā khafiya mina al-ʾashyāʾi wa-fīmā ẓahara wa-mā qalla wa-mā kathura, li-al-qarībi wa-al-baʿīdi wa-al-ʿaduwwi wa-al-ṣadīqi.

What concerns their relationship with people is goodwill, in accordance with the words of the Prophet, may God bless him and grant him peace: “Religion is sincere goodwill.” This applies to hidden and outward matters, little and much, toward those near and far, enemy and friend.

وَالَّذِي بَيْنَهُمْ وَبَيْنَ اللَّهِ تَعَالَى بَابُ النِّيَّةِ وَتَصْحِيحِهَا وَالْإِرَادَةِ فِي الْأَعْمَالِ فِيمَا خَفِيَ وَمَا ظَهَرَ وَمَا قَلَّ وَمَا كَثُرَ، لِقَوْلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «الْأَعْمَالُ بِالنِّيَّةِ».

Wa-alladhī baynahum wa-bayna Allāhi taʿālā bābu al-niyyati wa-taṣḥīḥihā wa-al-ʾirādati fī al-ʾaʿmāli fīmā khafiya wa-mā ẓahara wa-mā qalla wa-mā kathura, liqawli al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «al-ʾaʿmālu bi-al-niyyati».

What concerns their relationship with God Most High is the branch of intention, setting it right, and purpose in deeds, whether hidden or outward, little or much, in accordance with the words of the Prophet, may God bless him and grant him peace: “Deeds are by intention.”

وَالْبَابُ الثَّانِي مَعْرِفَةُ الرَّجُلِ نَفْسَهُ.

Wa-al-bābu al-thānī maʿrifatu al-rajuli nafsahu.

The second branch is a person's knowledge of his own self.

حَقِيقَةُ النُّصْحِ

Ḥaqīqatu al-nuṣḥi

The reality of goodwill

وَأَمَّا بَابُ النُّصْحِ فَتَكُونُ نِيَّتُهُ وَسِيرَتُهُ وَمَذْهَبُهُ فِي السِّرِّ وَالْعَلَانِيَةِ أَنَّ أُمُورَ الْأُمَّةِ كُلَّهَا لَوْ أُجْرِيَتْ عَلَى مَا فِي ضَمِيرِهِ وَسَرِيرَتِهِ لَأَحَبَّ أَنَّهَا رَشَدَتْ أُمُورُهَا وَأَطَاعَتْ رَبَّهَا وَوَصَلَ إِلَى كُلِّ وَاحِدٍ مِنْهُمْ حَظُّهُ مِنَ الْحَقِّ وَالْعَدْلِ.

Wa-ʾammā bābu al-nuṣḥi fa-takūnu niyyatuhu wa-sīratuhu wa-madh-habuhu fī al-sirri wa-al-ʿalāniyati ʾanna ʾumūra al-ʾummati kullahā law ʾujriyat ʿalā mā fī ḍamīrihi wa-sarīratihi laʾaḥabba ʾannahā rashadat ʾumūruhā wa-ʾaṭāʿat rabbahā wa-waṣala ʾilā kulli wāḥidin minhum ḥaẓẓuhu mina al-ḥaqqi wa-al-ʿadli.

As for goodwill, his intention, conduct, and course, secretly and openly, should be such that, if all the community's affairs were conducted according to what lies within his conscience and inward disposition, he would want its affairs to be rightly guided, its members to obey their Lord, and each person to receive his share of right and justice.

فَإِنْ كَانَتْ هٰذِهِ سِيرَتَهُ فِي خَاصَّتِهِ وَعَلَى هٰذَا نِيَّتُهُ فِي الْعَامَّةِ، رَجَوْتُ أَنَّهُ فِي كُلِّ أَمْرٍ جَلِيلٍ وَنِعْمَةٍ عَظِيمَةٍ لَا يَعْلَمُ قَدْرَهَا إِلَّا اللَّهُ تَعَالَى.

Fa-ʾin kānat hādhihi sīratahu fī khāṣṣatihi wa-ʿalā hādhā niyyatuhu fī al-ʿāmmati, rajawtu ʾannahu fī kulli ʾamrin jalīlin wa-niʿmatin ʿaẓīmatin lā yaʿlamu qadrahā ʾillā Allāhu taʿālā.

If this is his conduct in his own circle and his intention toward people generally, I hope that he possesses great good in every matter and an immense blessing whose worth only God Most High knows.

وَإِنْ خَالَفَتْ سِيرَتُهُ فِي خَاصَّتِهِ وَعَامَّتِهِ هٰذَا الْوَصْفَ فَلَا حَظَّ لَهُ فِي النُّصْحِ الْخَاصِّ وَلَا الْعَامِّ، وَكَانَ مَا يَدَّعِي أَنَّهُ يُضْمِرُ وَيَنْوِي فِي سَرِيرَتِهِ مِنْ نُصْحِ الْخَاصَّةِ وَالْعَامَّةِ مَرْدُودًا عَلَيْهِ غَيْرَ مَقْبُولٍ مِنْهُ.

Wa-ʾin khālafat sīratuhu fī khāṣṣatihi wa-ʿāmmatihi hādhā al-waṣfa fa-lā ḥaẓẓa lahu fī al-nuṣḥi al-khāṣṣi wa-lā al-ʿāmmi, wa-kāna mā yaddaʿī ʾannahu yuḍmiru wa-yanwī fī sarīratihi min nuṣḥi al-khāṣṣati wa-al-ʿāmmati mardūdan ʿalayhi ghayra maqbūlin minhu.

If his conduct toward his own circle and the wider community conflicts with this description, he has no share in either particular or general goodwill. Whatever goodwill toward those near him and people generally he claims to harbor and intend inwardly is rejected and not accepted from him.

وَلَا نَعْرِفُ فِي أَبْوَابِ الْعِلْمِ حَدِيثًا أَجْمَعَ فِي الْأَشْيَاءِ كُلِّهَا مِنْ هٰذَا الْحَدِيثِ، وَهُوَ قَوْلُهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «الدِّينُ النَّصِيحَةُ»،

Wa-lā naʿrifu fī ʾabwābi al-ʿilmi ḥadīthan ʾajmaʿa fī al-ʾashyāʾi kullihā min hādhā al-ḥadīthi, wa-huwa qawluhu ṣallā Allāhu ʿalayhi wa-sallama: «al-dīnu al-naṣīḥatu»,

Among the branches of knowledge, we know no report more comprehensive in every matter than this saying of the Prophet, may God bless him and grant him peace: “Religion is sincere goodwill.”

Source pages 92–93

وَلَا أَقْرَبَ وَلَا أَقْصَدَ قَصْدًا وَلَا أَحْسَنَ فِي أَعْمَالِ الْبِرِّ كُلِّهَا حُسْنًا وَلَا بِطَرِيقِ الصَّالِحِينَ أَشَدَّ اتِّبَاعًا مِنْ هٰذَا الْحَدِيثِ، وَلَا أَحْوَطَ فِي الْحَقِّ وَالْعَدْلِ وَلَا أَرْضَى عِنْدَ الْخَاصَّةِ وَالْعَامَّةِ،

wa-lā ʾaqraba wa-lā ʾaqṣada qaṣdan wa-lā ʾaḥsana fī ʾaʿmāli al-birri kullihā ḥusnan wa-lā biṭarīqi al-ṣāliḥīna ʾashadda ittibāʿan min hādhā al-ḥadīthi, wa-lā ʾaḥwaṭa fī al-ḥaqqi wa-al-ʿadli wa-lā ʾarḍā ʿinda al-khāṣṣati wa-al-ʿāmmati,

None is nearer, more direct in purpose, more beautiful throughout all good deeds, more closely aligned with the path of the righteous, more protective of right and justice, or more pleasing among those close to one and people generally.

Source page 93

وَهُوَ أَنْ تُحِبَّ لِلنَّاسِ مَا تُحِبُّ لِنَفْسِكَ وَتَكْرَهَ لِلنَّاسِ مَا تَكْرَهُهُ لَهَا.

wa-huwa ʾan tuḥibba li-al-nāsi mā tuḥibbu linafsika wa-takraha li-al-nāsi mā takrahuhu lahā.

It means loving for others what you love for yourself and disliking for others what you dislike for yourself.

وَالنُّصْحُ أَصْلُهُ مِنْ أَعْمَالِ الْقُلُوبِ وَفُرُوعُهُ مِنْ أَعْمَالِ الْجَوَارِحِ، فَرُبَّمَا أُجْرِيَ بِالْقَلْبِ، وَلَرُبَّمَا لَمْ يَجْرِ إِلَّا بِاللِّسَانِ، وَرُبَّمَا لَمْ يَجْرِ إِلَّا بِالْقَلْبِ وَاللِّسَانِ وَالْجَوَارِحِ.

Wa-al-nuṣḥu ʾaṣluhu min ʾaʿmāli al-qulūbi wa-furūʿuhu min ʾaʿmāli al-jawāriḥi, fa-rubbamā ʾujriya bi-al-qalbi, wa-larubbamā lam yajri ʾillā bi-al-lisāni, wa-rubbamā lam yajri ʾillā bi-al-qalbi wa-al-lisāni wa-al-jawāriḥi.

Goodwill has its root in the heart's deeds and its branches in the deeds of the limbs. Sometimes it is carried out through the heart; sometimes only through the tongue; and sometimes only through the heart, tongue, and limbs together.

آدَابٌ لَا بُدَّ مِنْهَا

ʾĀdābun lā budda minhā

Indispensable disciplines

وَقَالَ: إِنَّ الشَّيْءَ يَغْلِبُ الشَّيْءَ، وَالشَّيْءَ يَشْغَلُ عَنِ الشَّيْءِ، وَالشَّيْءَ يُنْسِي الشَّيْءَ، وَالشَّيْءَ يُهَيِّجُ الشَّيْءَ، وَالشَّيْءَ يَزِيدُ الشَّيْءَ، وَالْمُحَاسِبَ نَفْسَهُ قَدْ عَرَفَ هٰذَا، وَأَدْنَاهُ التَّيَقُّظُ وَأَعْلَاهُ النِّسْيَانُ.

Wa-qāla: ʾinna al-shayʾa yaghlibu al-shayʾa, wa-al-shayʾa yashghalu ʿani al-shayʾi, wa-al-shayʾa yunsī al-shayʾa, wa-al-shayʾa yuhayyiju al-shayʾa, wa-al-shayʾa yazīdu al-shayʾa, wa-al-muḥāsiba nafsahu qad ʿarafa hādhā, wa-ʾadnāhu al-tayaqquẓu wa-ʾaʿlāhu al-nisyānu.

He said: one thing overcomes another; one thing distracts from another; one thing makes another forgotten; one thing stirs another; and one thing increases another. The person who calls himself to account knows this. Its lowest point is alertness, and its highest forgetfulness [the reference of these last words is unclear].

وَاعْلَمْ أَنَّ الشَّرَّ شَهْوَةٌ وَالْخَيْرَ كَرَاهِيَةٌ، وَالشَّهْوَةَ سَابِقَةٌ عَلَى الْكَرَاهِيَةِ وَغَالِبَةٌ عَلَيْهَا حَتَّى يَجِيءَ الْعِلْمُ وَالصِّدْقُ فَيُزِيلَانِ الشَّهْوَةَ وَيَجْعَلَانِ الْكَرَاهَةَ مَكَانَهَا، فَمَنْ لَمْ يَفْقَهْ وَلَمْ يَفْهَمْ هٰذَا حِينَ يَسْمَعُهُ لَمْ يُحْسِنْ مُرَاجَعَتَهُ سَرِيرَتَهُ وَلَا يَجِيءُ عَلَى إِصْلَاحِهَا حَتَّى يَتَعَلَّمَهُ مِمَّنْ يُحْسِنُهُ وَيُحْسِنُ وَصْفَهُ، وَلَوْلَا كَثْرَةُ الْقَوْلِ فِيهِ لَكَتَبْنَاهُ.

Wa-iʿlam ʾanna al-sharra shahwatun wa-al-khayra karāhiyatun, wa-al-shahwata sābiqatun ʿalā al-karāhiyati wa-ghālibatun ʿalayhā ḥattā yajīʾa al-ʿilmu wa-al-ṣidqu fa-yuzīlāni al-shahwata wa-yajʿalāni al-karāhata makānahā, fa-man lam yafqah wa-lam yafham hādhā ḥīna yasmaʿuhu lam yuḥsin murājaʿatahu sarīratahu wa-lā yajīʾu ʿalā ʾiṣlāḥihā ḥattā yataʿallamahu mimman yuḥsinuhu wa-yuḥsinu waṣfahu, wa-lawlā kathratu al-qawli fīhi lakatabnāhu.

Know that evil is something desired and good something disliked. Desire comes before aversion and prevails over it until knowledge and truthfulness arrive, remove the desire, and put aversion in its place. Someone who does not grasp and understand this when he hears it will not be skillful in reexamining his inward state or accomplish its correction until he learns it from someone who understands it and can describe it well. Were it not for how much would have to be said about it, we would write it down.

وَقَالَ: نِعْمَ الصَّاحِبَانِ الْهَمُّ وَالْحُزْنُ بِأَمْرِ الْآخِرَةِ، وَنِعْمَ الشُّغْلُ الْمُحَاسَبَةُ، وَصَاحِبُ الْهَمِّ وَالْحُزْنِ وَالْمُحَاسَبَةِ يَجْعَلُ السَّاعَةَ الَّتِي لَيْسَ فِيهَا هَمٌّ وَلَا حُزْنٌ وَلَا مُحَاسَبَةٌ سَاعَةَ بَطَالَةٍ، وَأَقَلُّ قَلِيلِ الْغَفْلَةِ عِنْدَهُ كَأَكْثَرِ الذُّنُوبِ عِنْدَ غَيْرِهِ.

Wa-qāla: niʿma al-ṣāḥibāni al-hammu wa-al-ḥuznu bi-ʾamri al-ʾākhirati, wa-niʿma al-shughlu al-muḥāsabatu, wa-ṣāḥibu al-hammi wa-al-ḥuzni wa-al-muḥāsabati yajʿalu al-sāʿata allatī laysa fīhā hammun wa-lā ḥuznun wa-lā muḥāsabatun sāʿata baṭālatin, wa-ʾaqallu qalīli al-ghaflati ʿindahu kaʾakthari al-dhunūbi ʿinda ghayrihi.

He said: excellent companions are concern and sorrow over the next life, and an excellent occupation is self-accounting. Someone devoted to concern, sorrow, and self-accounting regards an hour without them as an hour of idleness. The smallest amount of heedlessness is, in his eyes, like the greatest quantity of sins in another's.

Source page 94

وَمِنْ عَلَامَةِ الْيَقِينِ فِي الْعَبْدِ إِدَامَةُ الْحُزْنِ فِيهِ.

Wa-min ʿalāmati al-yaqīni fī al-ʿabdi ʾidāmatu al-ḥuzni fīhi.

One sign of certainty in the servant is the persistence of sorrow within him.

يَا أَخِي، وَلَوْ لَمْ يَحْزَنْ الْعَبْدُ إِلَّا لِمَا يَكُونُ فِيمَا يَسْتَقْبِلُ مِنَ الْأَعْمَالِ مِنَ الْجَفَاءِ وَالسَّهْوِ وَالْغَفْلَةِ وَقِلَّةِ الصِّدْقِ فِي فَرْضِهِ وَنَافِلَتِهِ مِثْلَ الَّذِي قَدْ عَمِلَ، وَلِمَا يَجِدُ فِيهَا مِنْ قِلَّةِ الْحَيَاءِ وَالْمُرَاقَبَةِ، لَكَانَ جَدِيرًا أَنْ يَحْزَنَ وَيَهْتَمَّ.

Yā ʾakhī, wa-law lam yaḥzan al-ʿabdu ʾillā limā yakūnu fīmā yastaqbilu mina al-ʾaʿmāli mina al-jafāʾi wa-al-sahwi wa-al-ghaflati wa-qillati al-ṣidqi fī farḍihi wa-nāfilatihi mithla alladhī qad ʿamila, wa-limā yajidu fīhā min qillati al-ḥayāʾi wa-al-murāqabati, lakāna jadīran ʾan yaḥzana wa-yahtamma.

My brother, even if the servant grieved only over the estrangement, inattention, heedlessness, and lack of truthfulness that his future obligatory and voluntary deeds might contain, like those he has already performed, and over the lack of shame and watchful awareness he finds in them, he would have good reason for sorrow and concern.

وَلَوْ لَمْ يَحْزَنْ وَيَهْتَمَّ إِلَّا لِأَنَّهُ لَوْ جَاءَ مِنَ الْأَعْمَالِ بِمِثْلِ أَعْمَالِ الْمَلَائِكَةِ وَالْجِنِّ وَالْإِنْسِ وَالْعَالَمِينَ كُلِّهِمْ، لَمْ يَكُنْ عِنْدَهُ عِلْمٌ فِي ذٰلِكَ أَنَّهُ فِي الْمَقْبُولِ أَوْ فِي الْمَرْدُودِ، وَلَا يَدْرِي أَيُقْبَلُ مِنْ ذٰلِكَ كُلِّهِ مِثْقَالُ ذَرَّةٍ أَوْ يُرَدُّ عَلَيْهِ، لَكَانَ يَنْبَغِي لَهُ أَنْ يَحْزَنَ.

Wa-law lam yaḥzan wa-yahtamma ʾillā li-ʾannahu law jāʾa mina al-ʾaʿmāli bimithli ʾaʿmāli al-malāʾikati wa-al-jinni wa-al-ʾinsi wa-al-ʿālamīna kullihim, lam yakun ʿindahu ʿilmun fī dhālika ʾannahu fī al-maqbūli ʾaw fī al-mardūdi, wa-lā yadrī ʾayuqbalu min dhālika kullihi mithqālu dharratin ʾaw yuraddu ʿalayhi, lakāna yanbaghī lahu ʾan yaḥzana.

Even if he had no reason for sorrow and concern except this: were he to bring deeds equal to those of the angels, the jinn, human beings, and all worlds together, he would not know whether they belonged among the accepted or the rejected, nor whether a particle's weight of all this would be accepted or returned to him, he would still have reason to grieve.

وَلَوْ لَمْ يَحْزَنْ إِلَّا لِأَنَّهُ لَوْ قِيلَ لَهُ: اخْتَرْ مِنْ عُمْرِكَ أَيَّ سَاعَةٍ شِئْتَ لَمْ تَعْصِ اللَّهَ فِيهَا لِسَبَبٍ مِنَ الْأَسْبَابِ، لَمَا كَانَ يَجِدُ ذٰلِكَ، لَقَدْ كَانَ يَنْبَغِي لَهُ أَنْ يَحْزَنَ.

Wa-law lam yaḥzan ʾillā li-ʾannahu law qīla lahu: ikhtar min ʿumrika ʾayya sāʿatin shiʾta lam taʿṣi Allāha fīhā lisababin mina al-ʾasbābi, lamā kāna yajidu dhālika, laqad kāna yanbaghī lahu ʾan yaḥzana.

Even if he grieved only because, were he told, “Choose any hour of your life in which you did not disobey God for any reason at all,” he could find no such hour, he would certainly have reason to grieve.

وَلَوْ لَمْ يَحْزَنْ إِلَّا لِأَنَّهُ لَوْ قِيلَ لَهُ: هَلْ تَعْرِفُ سَاعَةً وَاحِدَةً مِنْ عُمْرِكَ أَدَّيْتَ إِلَى اللَّهِ سُبْحَانَهُ فِيهَا جَمِيعَ مَا أَوْجَبَهُ عَلَيْكَ كَمَا أَوْجَبَهُ؟ لَقَالَ: مَا أَعْرِفُهَا، لَقَدْ كَانَ يَنْبَغِي لَهُ أَنْ يَحْزَنَ.

Wa-law lam yaḥzan ʾillā li-ʾannahu law qīla lahu: hal taʿrifu sāʿatan wāḥidatan min ʿumrika ʾaddayta ʾilā Allāhi subḥānahu fīhā jamīʿa mā ʾawjabahu ʿalayka kamā ʾawjabahu? Laqāla: mā ʾaʿrifuhā, laqad kāna yanbaghī lahu ʾan yaḥzana.

Even if he grieved only because, were he asked, “Do you know a single hour of your life in which you fulfilled for God, glory be to Him, everything He required of you in the way He required it?” he would answer, “I know no such hour,” he would certainly have reason to grieve.