3. The Questions Concerning the Works of the Hearts and the Limbs by Al Muhasibi Part 3

الْمَسَائِلُ فِي أَعْمَالِ الْقُلُوبِ وَالْجَوَارِحِ

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

The Questions Concerning the Works of the Hearts and the Limbs

الْحَارِثُ بْنُ أَسَدٍ الْمُحَاسِبِيُّ

Al-Ḥārithu bnu ʾAsadin al-Muḥāsibiyyu

Al-Ḥārith ibn Asad al-Muḥāsibī

Source page 83

الصَّمْتُ وَالْكَلَامُ فِي الْوَعْظِ وَالْبَلَاغَةِ

Al-ṣamtu wa-al-kalāmu fī al-waʿẓi wa-al-balāghati

Silence and speech in admonition and eloquence

قُلْتُ: الصَّمْتُ أَفْضَلُ أَمِ الْكَلَامُ؟

Qultu: al-ṣamtu ʾafḍalu ʾami al-kalāmu?

I asked: “Is silence better, or speech?”

قَالَ: الصَّمْتُ أَسْلَمُ، وَالْكَلَامُ أَفْضَلُ عِنْدَ اللَّهِ تَعَالَى، إِذَا أُرِيدَ بِهِ وَجْهُهُ، وَقُصِدَ بِهِ مَعَ الْإِصَابَةِ أَنْ يُكَلَّمَ كُلُّ قَوْمٍ عَلَى قَدْرِ فَهْمِهِمْ، وَلُغَةِ أَلْسِنَتِهِمْ، وَلَا يُفْرِطُ أَيْضًا فِي الصَّمْتِ، كَمَا لَا يُفْرِطُ أَيْضًا فِي الْكَلَامِ.

Qāla: al-ṣamtu ʾaslamu, wa-al-kalāmu ʾafḍalu ʿinda Allāhi taʿālā, ʾidhā ʾurīda bihi wajhuhu, wa-quṣida bihi maʿa al-ʾiṣābati ʾan yukallama kullu qawmin ʿalā qadri fahmihim, wa-lughati ʾalsinatihim, wa-lā yufriṭu ʾayḍan fī al-ṣamti, kamā lā yufriṭu ʾayḍan fī al-kalāmi.

He said: “Silence is safer, but speech is better with God Most High when His countenance is intended and one aims, while speaking correctly, to address each people according to their understanding and the language of their tongues. One should not be excessive in silence, just as one should not be excessive in speech.

إِلَّا أَنَّهُ إِذَا أَفْرَطَ فِي الصَّمْتِ ضَيَّعَ كَثِيرًا مِنْ حُقُوقِ اللَّهِ تَعَالَى أَنْ يَقُومَ بِهَا بِلِسَانِهِ.

ʾillā ʾannahu ʾidhā ʾafraṭa fī al-ṣamti ḍayyaʿa kathīran min ḥuqūqi Allāhi taʿālā ʾan yaqūma bihā bilisānihi.

If he is excessive in silence, however, he neglects many duties toward God Most High that he should fulfill with his tongue.

Source pages 83–84

وَيَعْتَرِي مِنَ الْإِفْرَاطِ آفَاتٌ كَثِيرَةٌ، قَالَ عَبْدُ اللَّهِ بْنُ الْحُسَيْنِ: قُلْتُ لِزَيْدِ بْنِ عَلِيٍّ: الصَّمْتُ خَيْرٌ أَمِ الْكَلَامُ؟ قَالَ: «أَخْزَى اللَّهُ السَّكْتَةَ، فَمَا أَفْسَدَهَا لِلِّسَانِ، وَأَجْلَبَهَا لِلضَّجَرِ. وَاللَّهِ لَلْمِمَارَاةُ أَسْرَعُ فِي هَدْمِ الْعِيِّ مِنَ النَّارِ فِي يَابِسِ الْعَرْفَجِ، وَمِنَ السَّيْلِ إِلَى الْجُذُورِ».

Wa-yaʿtarī mina al-ʾifrāṭi ʾāfātun kathīratun, qāla ʿAbdu Allāhi bnu al-Ḥusayni: qultu li-Zaydi bni ʿAliyyin: al-ṣamtu khayrun ʾami al-kalāmu? qāla: «ʾakhzā Allāhu al-saktata, fa-mā ʾafsadahā li-al-lisāni, wa-ʾajlabahā li-al-ḍajari. wa-Allāhi la-al-mimārātu ʾasraʿu fī hadmi al-ʿiyyi mina al-nāri fī yābisi al-ʿarfaji, wa-mina al-sayli ʾilā al-judhūri».

Many afflictions arise from excess. ʿAbd Allāh ibn al-Ḥusayn said: I asked Zayd ibn ʿAlī, ‘Is silence better, or speech?’ He replied: ‘May God put muteness to shame! How it ruins the tongue and brings distress. By God, even disputation destroys inarticulacy faster than fire consumes dry ʿarfaj brushwood or a torrent reaches roots.’

Source page 84

وَقَالَ بَعْضُ الْحُكَمَاءِ فِي هَذَا الْحَدِيثِ: قَدْ عَرَفَ زَيْدٌ أَنَّ الْمِمَارَاةَ مَذْمُومَةٌ إِلَّا أَنَّهَا أَقَلُّ ضَرَرًا مِنَ السُّكُوتِ الَّذِي يُورِثُ الْبَلَادَةَ، وَيَخْتَلُّ الْعَقْلُ، وَيُورِثُ عِلَلًا، وَيُوَلِّدُ أَدْوَاءً أَيْسَرُهَا الْعِيُّ.

Wa-qāla baʿḍu al-ḥukamāʾi fī hādhā al-ḥadīthi: qad ʿarafa Zaydun ʾanna al-mimārāta madhmūmatun ʾillā ʾannahā ʾaqallu ḍararan mina al-sukūti alladhī yūrithu al-balādata, wa-yakhtallu al-ʿaqlu, wa-yūrithu ʿilalan, wa-yuwallidu ʾadwāʾan ʾaysaruhā al-ʿiyyu.

Some wise people commented on this report: Zayd knew that disputation is blameworthy, but it does less harm than silence that produces dullness, impairs reason, causes ailments, and generates diseases, the mildest of which is inarticulacy.

فَالْإِفْرَاطُ فِي الصَّمْتِ يُضِيرُ إِلَّا أَنْ يَسْكُتَ عَنْ مُحَرَّمٍ، أَوْ مَا لَا يَعْرِفُ مِنَ الْقَوْلِ، أَوْ عَنْ بَعْضِ الْكَلَامِ فِي الْخَيْرِ إِنْ غَلَبَ عَلَى قَلْبِهِ فِتْنَتُهُ، وَهَجَمَ التَّصَنُّعُ لَهُ، وَقَوِيَتْ نَوَازِعُ الْعُجْبِ بِهِ.

Fa-al-ʾifrāṭu fī al-ṣamti yuḍīru ʾillā ʾan yaskuta ʿan muḥarramin, ʾaw mā lā yaʿrifu mina al-qawli, ʾaw ʿan baʿḍi al-kalāmi fī al-khayri ʾin ghalaba ʿalā qalbihi fitnatuhu, wa-hajama al-taṣannuʿu lahu, wa-qawiyat nawāziʿu al-ʿujbi bihi.

Excessive silence is harmful, except when one refrains from forbidden speech, speech about what one does not know, or some speech concerning good when its temptation overwhelms the heart, affectation attacks, and impulses of self-admiration through it grow strong.

فَإِذَا سَلِمَ الْكَلَامُ مِنْ جَمِيعِ الْآفَاتِ سَكَتَ عَنْهُ أَيْضًا، إِلَّا أَنْ يَنْطِقَ فِي مَوْضِعِهِ وَفِي أَوَانِهِ، وَلِمَنْ يَنْتَفِعُ بِهِ، وَإِلَّا فَالصَّمْتُ أَوْلَى بِهِ.

Fa-ʾidhā salima al-kalāmu min jamīʿi al-ʾāfāti sakata ʿanhu ʾayḍan, ʾillā ʾan yanṭiqa fī mawḍiʿihi wa-fī ʾawānihi, wa-liman yantafiʿu bihi, wa-ʾillā fa-al-ṣamtu ʾawlā bihi.

Even when speech is free from every fault, he should refrain unless he speaks in its proper place and time, to someone who benefits from it. Otherwise, silence is preferable for him.

وَقَدْ نَهَتِ الْعُلَمَاءُ أَنْ يَنْطِقَ كَثِيرٌ مِنَ الْعُلَمَاءِ بِبَعْضِ الْحِكْمَةِ إِذَا غَلَبَ عَلَيْهِ فِي النُّطْقِ أَسْبَابُ الْفِتْنَةِ، وَلَوْ سَلِمَ الْمُتَكَلِّمُ مِنَ الْفِتْنَةِ وَمِنْ كُلِّ الْآفَاتِ، وَوَجَدَ لَهَا مَوْضِعًا وَأَهْلًا، يَأْمُلُ الْمَنْفَعَةَ لَهُمْ بِقَوْلِهِ، لَكَانَ مَعَ ذَلِكَ أَوْلَى بِهِ أَنْ يَخَافَ الْمَقْتَ مِنَ اللَّهِ عَزَّ وَجَلَّ،

Wa-qad nahati al-ʿulamāʾu ʾan yanṭiqa kathīrun mina al-ʿulamāʾi bibaʿḍi al-ḥikmati ʾidhā ghalaba ʿalayhi fī al-nuṭqi ʾasbābu al-fitnati, wa-law salima al-mutakallimu mina al-fitnati wa-min kulli al-ʾāfāti, wa-wajada lahā mawḍiʿan wa-ʾahlan, yaʾmulu al-manfaʿata lahum biqawlihi, lakāna maʿa dhālika ʾawlā bihi ʾan yakhāfa al-maqta mina Allāhi ʿazza wa-jalla,

Scholars have forbidden many scholars to utter certain words of wisdom when the causes of temptation overwhelm them in speaking. Even if the speaker is free of temptation and every fault, and finds a suitable place and audience, hoping to benefit them through his words, he should still fear the abhorrence of God, mighty and exalted.

إِذْ كُلُّ شَيْءٍ لَيْسَ يَتَحَقَّقُ مِنْ قَائِلِهِ بِفِعْلِهِ وَأَخْلَاقِهِ وَآدَابِهِ فَهُوَ مَمْقُوتٌ، كَمَا خَافَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ عَلَى الْأَحْنَفِ بْنِ قَيْسٍ، وَالرَّبِيعِ بْنِ زِيَادٍ أَنْ يَكُونَا غَيْرَ مُحَقِّقَيْنِ لِمَا يَقُولَانِ وَقَالَ: «اللَّهُ الْمُسْتَعَانُ عَلَى أَلْسِنَةٍ تَصِفُ، وَقُلُوبٍ تَعْرِفُ وَأَعْمَالٍ تُخَالِفُ».

ʾidh kullu shayʾin laysa yataḥaqqaqu min qāʾilihi bifiʿlihi wa-ʾakhlāqihi wa-ʾādābihi fa-huwa mamqūtun, kamā khāfa ʿUmaru raḍiya Allāhu ʿanhu ʿalā al-ʾAḥnafi bni Qaysin, wa-al-Rabīʿi bni Ziyādin ʾan yakūnā ghayra muḥaqqiqayni limā yaqūlāni wa-qāla: «Allāhu al-mustaʿānu ʿalā ʾalsinatin taṣifu, wa-qulūbin taʿrifu wa-ʾaʿmālin tukhālifu».

Anything not made real by its speaker’s actions, character, and conduct is hateful. Thus ʿUmar, may God be pleased with him, feared that al-Aḥnaf ibn Qays and al-Rabīʿ ibn Ziyād were not living up to their words. He said: ‘God’s help is sought against tongues that describe, hearts that know, and deeds that contradict.’

Source pages 84–85

وَقَالَ جَعْفَرُ بْنُ بُرْقَانَ، لِمَيْمُونِ بْنِ مِهْرَانَ فِي قَوْلِ اللَّهِ تَعَالَى: كَبُرَ مَقْتًا عِنْدَ اللَّهِ أَنْ تَقُولُوا مَا لَا تَفْعَلُونَ [الصَّفِّ: 3]. هَلْ هُوَ الرَّجُلُ يَذْكُرُ مِنْ نَفْسِهِ مَا لَا يَعْمَلُ، أَوْ يَأْمُرُ بِمَا لَمْ يَفْعَلْ؟ فَقَالَ: «كِلَاهُمَا مَمْقُوتٌ». وَقَالَ الشَّاعِرُ:

Wa-qāla Jaʿfaru bnu Burqāna, li-Maymūni bni Mihrāna fī qawli Allāhi taʿālā: kabura maqtan ʿinda Allāhi ʾan taqūlū mā lā tafʿalūna [al-Ṣaffi: 3]. hal huwa al-rajulu yadhkuru min nafsihi mā lā yaʿmalu, ʾaw yaʾmuru bimā lam yafʿal? fa-qāla: «kilāhumā mamqūtun». wa-qāla al-shāʿiru:

Jaʿfar ibn Burqān asked Maymūn ibn Mihrān about the words of God Most High, ‘It is greatly hateful to God that you say what you do not do’ [Qurʾān, al-Ṣaff 61:3]: ‘Does this mean a man who claims to do what he does not do, or one who commands what he has not done?’ He replied: ‘Both are hateful.’ The poet said:

Source page 85

ابْدَأْ بِنَفْسِكَ فَانْهَهَا عَنْ غَيِّهَا * فَإِذَا انْتَهَتْ عَنْهُ فَأَنْتَ حَكِيمٌ

Ibdaʾ binafsika fa-inhahā ʿan ghayyihā * fa-ʾidhā intahat ʿanhu fa-ʾanta ḥakīmun

Begin with yourself and forbid its straying; when it desists, you are wise.

فَهُنَاكَ يُسْمَعُ إِنْ وَعَظْتَ وَيُقْتَدَى * بِالْقَوْلِ مِنْكَ وَيَنْفَعُ التَّعْلِيمُ

Fa-hunāka yusmaʿu ʾin waʿaẓta wa-yuqtadā * bi-al-qawli minka wa-yanfaʿu al-taʿlīmu

Then, if you admonish, your words are heard and followed, and teaching brings benefit.

وَفِي هَذَا أَحَادِيثُ كَثِيرَةٌ تَرَكْنَاهَا.

Wa-fī hādhā ʾaḥādīthu kathīratun taraknāhā.

There are many reports about this which we have left aside.

وَمَعَ ذَلِكَ إِنْ أَرَادَ أَنْ يَعِظَ فَقَدْ أَمَرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِإِقْصَارِ الْخُطَبِ، وَبِالْإِيجَازِ فِي الْكَلَامِ، فَقَالَ: «إِنَّ اللَّهَ بَعَثَنِي بِجَوَامِعِ الْكَلِمِ، وَاخْتَصَرَ لِيَ الْحَدِيثَ اخْتِصَارًا».

Wa-maʿa dhālika ʾin ʾarāda ʾan yaʿiẓa fa-qad ʾamara rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama bi-ʾiqṣāri al-khuṭabi, wa-bi-al-ʾījāzi fī al-kalāmi, fa-qāla: «ʾinna Allāha baʿathanī bijawāmiʿi al-kalimi, wa-ikhtaṣara liya al-ḥadītha ikhtiṣāran».

Nevertheless, if someone wishes to admonish, the Messenger of God, may God bless him and grant him peace, commanded short sermons and concise speech, saying: ‘God sent me with comprehensive words and made speech concise for me.’

وَذَمَّ بَعْضُهُمُ الْبَيَانَ وَقَالَ: هُوَ مِنَ النِّفَاقِ، وَمَدَحَ بَعْضُهُمُ الْعِيَّ فَقَالَ: إِنَّ مِنَ الْبَيَانِ لَسِحْرًا، وَلَمْ يَقُلْ: الْبَيَانُ كُلُّهُ.

Wa-dhamma baʿḍuhumu al-bayāna wa-qāla: huwa mina al-nifāqi, wa-madaḥa baʿḍuhumu al-ʿiyya fa-qāla: ʾinna mina al-bayāni lasiḥran, wa-lam yaqul: al-bayānu kulluhu.

Some censured eloquence and said it was a form of hypocrisy; some praised inarticulacy. He said: ‘Some eloquence is magic,’ not that all eloquence is.

وَجَاءَ: «إِنَّ اللَّهَ يُبْغِضُ الْبَلِيغَ مِنَ الرِّجَالِ وَيَدَعُهُ مَقْطُوعًا». فَيَكُونُ كُلُّ بَلِيغٍ يُبْغِضُهُ اللَّهُ، وَهُوَ الَّذِي يَتَخَلَّلُ بِلِسَانِهِ كَمَا تَتَخَلَّلُ الْبَقَرَةُ بِلِسَانِهَا.

Wa-jāʾa: «ʾinna Allāha yubghiḍu al-balīgha mina al-rijāli wa-yadaʿuhu maqṭūʿan». fa-yakūnu kullu balīghin yubghiḍuhu Allāhu, wa-huwa alladhī yatakhallalu bilisānihi kamā tatakhallalu al-baqaratu bilisānihā.

A report says: ‘God hates the eloquent man and leaves him cut off.’ This would make every eloquent person someone God hates [the source’s generalization is awkward]; the one meant is he who works his tongue as a cow works its tongue.

وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «يَأْكُلُ بِلِسَانِهِ كَمَا تَأْكُلُ الْبَقَرَةُ بِلِسَانِهَا». فَأَمَرَنَا بِالْإِيجَازِ مَعَ الْبَيَانِ لِلْحَقِّ، وَنَهَى عَنِ الْإِكْثَارِ.

Wa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «yaʾkulu bilisānihi kamā taʾkulu al-baqaratu bilisānihā». fa-ʾamaranā bi-al-ʾījāzi maʿa al-bayāni li-al-ḥaqqi, wa-nahā ʿani al-ʾikthāri.

The Prophet, may God bless him and grant him peace, said: ‘He eats with his tongue as a cow eats with its tongue.’ Thus he commanded us to be concise while making the truth clear, and forbade excessive speech.

حَدَّثَنَا سُنَيْدُ بْنُ دَاوُدَ، قَالَ: نَا أَبُو سُفْيَانَ، عَنْ مَعْمَرٍ، عَنْ قَتَادَةَ، قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَنَادَاهُ مِنْ وَرَاءِ الْحُجُرَاتِ فَقَالَ: يَا مُحَمَّدُ، إِنَّ مَدْحِي زَيْنٌ، وَذَمِّي شَيْنٌ، فَقَالَ: «وَيْلَكَ، ذَاكَ اللَّهُ، وَيْلَكَ، ذَاكَ اللَّهُ». فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ: إِنَّ الَّذِينَ يُنَادُونَكَ مِنْ وَرَاءِ الْحُجُرَاتِ أَكْثَرُهُمْ لَا يَعْقِلُونَ [الْحُجُرَاتِ: 4].

Ḥaddathanā Sunaydu bnu Dāwuda, qāla: nā ʾAbū Sufyāna, ʿan Maʿmarin, ʿan Qatādata, qāla: jāʾa rajulun ʾilā al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama, fa-nādāhu min warāʾi al-ḥujurāti fa-qāla: yā Muḥammadu, ʾinna madḥī zaynun, wa-dhammī shaynun, fa-qāla: «waylaka, dhāka Allāhu, waylaka, dhāka Allāhu». fa-ʾanzala Allāhu ʿazza wa-jalla: ʾinna alladhīna yunādūnaka min warāʾi al-ḥujurāti ʾaktharuhum lā yaʿqilūna [al-Ḥujurāti: 4].

Sunayd ibn Dāwud related to us, saying: Abū Sufyān related to us, from Maʿmar, from Qatāda, who said: A man came to the Prophet, may God bless him and grant him peace, and called to him from behind the chambers: ‘Muḥammad, my praise adorns and my blame disgraces.’ He replied: ‘Woe to you! That is God. Woe to you! That is God.’ Then God, mighty and exalted, revealed: ‘Those who call to you from behind the chambers, most of them do not understand’ [Qurʾān, al-Ḥujurāt 49:4].

Source pages 85–86

حَدَّثَنَا سُنَيْدُ بْنُ دَاوُدَ، قَالَ: نَا حَجَّاجٌ، عَنْ أَبِي بَكْرِ بْنِ عَبْدِ اللَّهِ، أَنَّ وَفْدَ بَنِي تَمِيمٍ قَدِمُوا إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَفِيهِمُ الْقَعْقَاعُ بْنُ مَعْبَدِ بْنِ زُرَارَةَ، وَخَالِدُ بْنُ رَبْعِيٍّ النَّهْشَلِيُّ، وَلَبِيدُ بْنُ عُطَارِدٍ، وَالْأَقْرَعُ بْنُ حَابِسٍ، وَمُعَاوِيَةُ بْنُ صَعْصَعَةَ، وَقَيْسُ بْنُ عَاصِمٍ، وَالزِّبْرِقَانُ بْنُ بَدْرٍ، وَعَمْرُو بْنُ الْأَهْتَمِ.

Ḥaddathanā Sunaydu bnu Dāwuda, qāla: nā Ḥajjājun, ʿan ʾAbī Bakri bni ʿAbdi Allāhi, ʾanna wafda Banī Tamīmin qadimū ʾilā al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama, wa-fīhimu al-Qaʿqāʿu bnu Maʿbadi bni Zurārata, wa-Khālidu bnu Rabʿiyyin al-Nahshaliyyu, wa-Labīdu bnu ʿUṭāridin, wa-al-ʾAqraʿu bnu Ḥābisin, wa-Muʿāwiyatu bnu Ṣaʿṣaʿata, wa-Qaysu bnu ʿĀṣimin, wa-al-Zibriqānu bnu Badrin, wa-ʿAmru bnu al-ʾAhtami.

Sunayd ibn Dāwud related to us, saying: Ḥajjāj related to us, from Abū Bakr ibn ʿAbd Allāh, that a delegation of Banū Tamīm came to the Prophet, may God bless him and grant him peace. Among them were al-Qaʿqāʿ ibn Maʿbad ibn Zurāra, Khālid ibn Rabʿī al-Nahshalī, Labīd ibn ʿUṭārid, al-Aqraʿ ibn Ḥābis, Muʿāwiya ibn Ṣaʿṣaʿa, Qays ibn ʿĀṣim, al-Zibriqān ibn Badr, and ʿAmr ibn al-Ahtam.

Source page 86

فَلَمَّا دُفِعُوا إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَكَانَ لَهُ تِسْعُ حُجُرَاتٍ مِنْ شَعْرٍ مُعَلَّقَةٍ بِخَشَبِ الْعَرْعَرِ، نَادَاهُ الْقَوْمُ مِنْ وَرَاءِ الْحُجُرَاتِ: أَنْ يَا مُحَمَّدُ اخْرُجْ إِلَيْنَا، وَكَانَ فِيهِمْ رَجُلٌ شَاعِرٌ فَقَالَ: يَا مُحَمَّدُ اخْرُجْ إِلَيْنَا فَوَاللَّهِ إِنَّ مَدْحِي لَزَيْنٌ، وَإِنَّ ذَمِّي لَشَيْنٌ.

Fa-lammā dufiʿū ʾilā al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama, wa-kāna lahu tisʿu ḥujurātin min shaʿrin muʿallaqatin bikhashabi al-ʿarʿari, nādāhu al-qawmu min warāʾi al-ḥujurāti: ʾan yā Muḥammadu ukhruj ʾilaynā, wa-kāna fīhim rajulun shāʿirun fa-qāla: yā Muḥammadu ukhruj ʾilaynā fa-wa-Allāhi ʾinna madḥī lazaynun, wa-ʾinna dhammī lashaynun.

When they reached the Prophet, may God bless him and grant him peace, he had nine chambers made of haircloth suspended from juniper wood. The people called from behind the chambers: ‘Muḥammad, come out to us!’ Among them was a poet who said, ‘Muḥammad, come out to us! By God, my praise is indeed an adornment, and my blame is indeed a disgrace.’

فَخَرَجَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ: «مَنِ الْقَائِلُ الْكَلِمَةَ؟»، فَقِيلَ: شَاعِرٌ. فَقَالَ: «كَذَبْتَ، بَلْ ذَاكُمُ اللَّهُ».

Fa-kharaja rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama, fa-qāla: «mani al-qāʾilu al-kalimata?», fa-qīla: shāʿirun. fa-qāla: «kadhabta, bal dhākumu Allāhu».

The Messenger of God, may God bless him and grant him peace, came out and asked: ‘Who said those words?’ He was told, ‘A poet.’ He replied: ‘You have spoken falsely. That is God.’

قَالَ: وَبَعَثَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى بَنِي الْعَنْبَرِ عُيَيْنَةَ بْنَ حِصْنٍ، فَقَتَلَ الْمُقَاتِلَةَ، وَسَبَى الذَّرَارِيَّ، فَجَاءَ بِسَبَايَاهُمْ، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ أَحَبَّ أَنْ يُعْتِقَ مِنْ وَلَدِ إِسْمَاعِيلَ فَلْيُعْتِقْ هَؤُلَاءِ».

Qāla: wa-baʿatha rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama ʾilā Banī al-ʿAnbari ʿUyaynata bna Ḥiṣnin, fa-qatala al-muqātilata, wa-sabā al-dharāriyya, fa-jāʾa bisabāyāhum, fa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «man ʾaḥabba ʾan yuʿtiqa min waladi ʾIsmāʿīla fa-l-yuʿtiq hāʾulāʾi».

He said: The Messenger of God, may God bless him and grant him peace, sent ʿUyayna ibn Ḥiṣn to Banū al-ʿAnbar. He killed the fighting men and took their offspring captive, then brought the captives back. The Prophet, may God bless him and grant him peace, said: ‘Whoever wishes to free someone from the descendants of Ishmael should free these people.’

قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ الْمُنْكَدِرِ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لِلْقَعْقَاعِ بْنِ مَعْبَدٍ، وَخَالِدِ بْنِ مَالِكِ بْنِ رَبْعِيٍّ: «قَدْ عَرَفْتُكُمَا»، وَذَلِكَ أَنَّهُمَا سَافَرَا إِلَى رَبِيعَةَ بْنِ حُدَادٍ، أَخِي بَنِي أَسَدِ بْنِ خُزَيْمَةَ.

Qāla: ḥaddathanī Muḥammadu bnu al-Munkadiri, ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama qāla li-al-Qaʿqāʿi bni Maʿbadin, wa-Khālidi bni Māliki bni Rabʿiyyin: «qad ʿaraftukumā», wa-dhālika ʾannahumā sāfarā ʾilā Rabīʿata bni Ḥudādin, ʾakhī Banī ʾAsadi bni Khuzaymata.

He said: Muḥammad ibn al-Munkadir related to me that the Prophet, may God bless him and grant him peace, said to al-Qaʿqāʿ ibn Maʿbad and Khālid ibn Mālik ibn Rabʿī, ‘I have recognized you both.’ This was because they had traveled to Rabīʿa ibn Ḥudād [name vocalization uncertain], a member of Banū Asad ibn Khuzayma.

Source page 87

قَالَ مُحَمَّدُ بْنُ الْمُنْكَدِرِ: أَرَادَ أَنْ يَسْتَعْمِلَ أَحَدَهُمَا عَلَى بَنِي تَمِيمٍ، فَقَالَ أَبُو بَكْرٍ: يَا رَسُولَ اللَّهِ اسْتَعْمِلْ فُلَانًا، وَقَالَ عُمَرُ: يَا رَسُولَ اللَّهِ اسْتَعْمِلْ فُلَانًا. فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «أَمَا إِنَّكُمَا تَخْتَلِفَانِ عَلَيَّ أَحْيَانًا». فَنَزَلَ قَوْلُهُ تَعَالَى: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ [الْحُجُرَاتِ: 1].

Qāla Muḥammadu bnu al-Munkadiri: ʾarāda ʾan yastaʿmila ʾaḥadahumā ʿalā Banī Tamīmin, fa-qāla ʾAbū Bakrin: yā rasūla Allāhi istaʿmil fulānan, wa-qāla ʿUmaru: yā rasūla Allāhi istaʿmil fulānan. fa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «ʾamā ʾinnakumā takhtalifāni ʿalayya ʾaḥyānan». fa-nazala qawluhu taʿālā: yā ʾayyuhā alladhīna ʾāmanū lā tuqaddimū bayna yadayi Allāhi wa-rasūlihi [al-Ḥujurāti: 1].

Muḥammad ibn al-Munkadir said: He wished to appoint one of them over Banū Tamīm. Abū Bakr said, ‘Messenger of God, appoint so-and-so,’ and ʿUmar said, ‘Messenger of God, appoint so-and-so.’ The Prophet, may God bless him and grant him peace, said: ‘You two do sometimes disagree before me.’ Then the words of Him, exalted is He, were revealed: ‘You who believe, do not put yourselves forward before God and His Messenger’ [Qurʾān, al-Ḥujurāt 49:1].

وَأَنْزَلَ فِي نِدَاءِ الْقَوْمِ: إِنَّ الَّذِينَ يُنَادُونَكَ مِنْ وَرَاءِ الْحُجُرَاتِ أَكْثَرُهُمْ لَا يَعْقِلُونَ [الْحُجُرَاتِ: 4].

Wa-ʾanzala fī nidāʾi al-qawmi: ʾinna alladhīna yunādūnaka min warāʾi al-ḥujurāti ʾaktharuhum lā yaʿqilūna [al-Ḥujurāti: 4].

Concerning the people’s calling out, He revealed: ‘Those who call to you from behind the chambers, most of them do not understand’ [Qurʾān, al-Ḥujurāt 49:4].

وَبَلَغَنَا أَنَّهُمْ قَالُوا: يَا رَسُولُ، إِنَّا نُحِبُّ أَنْ تَأْذَنَ لِخَطِيبِنَا فَيَخْطَبَ، وَلِشَاعِرِنَا فَيُنْشِدَ.

Wa-balaghanā ʾannahum qālū: yā rasūlu, ʾinnā nuḥibbu ʾan taʾdhana likhaṭībinā fa-yakhṭaba, wa-lishāʿirinā fa-yunshida.

It has reached us that they said: ‘Messenger, we would like you to permit our orator to speak and our poet to recite.’

فَقَامَ عَمْرُو بْنُ الْأَهْتَمِ، وَلَبِيدُ بْنُ عُطَارِدٍ، فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي لَهُ الْفَضْلُ عَلَيْنَا وَهُوَ أَهْلُهُ، الَّذِي جَعَلَنَا مُلُوكًا، وَجَعَلَ لَنَا أَمْوَالًا عِظَامًا، نَفْعَلُ فِيهَا بِالْمَعْرُوفِ، فَمَنْ لَهُ مِثْلُ أَمْوَالِنَا، وَمَنْ لَهُ مِثْلُ فِعَالِنَا، أَلَسْنَا نَرْوِي عَنِ الْعَرَبِ، وَنَرْوِي فَضْلَهُمْ، وَإِنَّا لَنَسْتَحِي مِنَ الْإِكْثَارِ فِيمَا أَعْطَانَا.

Fa-qāma ʿAmru bnu al-ʾAhtami, wa-Labīdu bnu ʿUṭāridin, fa-qāla: al-ḥamdu li-llāhi alladhī lahu al-faḍlu ʿalaynā wa-huwa ʾahluhu, alladhī jaʿalanā mulūkan, wa-jaʿala lanā ʾamwālan ʿiẓāman, nafʿalu fīhā bi-al-maʿrūfi, fa-man lahu mithlu ʾamwālinā, wa-man lahu mithlu fiʿālinā, ʾalasnā narwī ʿani al-ʿarabi, wa-narwī faḍlahum, wa-ʾinnā lanastaḥī mina al-ʾikthāri fīmā ʾaʿṭānā.

ʿAmr ibn al-Ahtam and Labīd ibn ʿUṭārid stood, and he said: ‘Praise be to God, who has bestowed favor upon us and is worthy of it, who made us kings and gave us great wealth with which we do good. Who has wealth like ours, and who has deeds like ours? Do we not recount traditions of the Arabs and their merits? We are ashamed to say too much about what He has given us.’

ثُمَّ كَانَ قَوْلُهُ: «إِنَّ مِنَ الْبَيَانِ لَسِحْرًا» أَنْ قَالَهُ حِينَمَا وَفَدَ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَيْسُ بْنُ عَاصِمٍ، وَعَمْرُو بْنُ الْأَهْتَمِ، وَالزِّبْرِقَانُ بْنُ بَدْرٍ، فَقَالَ عَمْرٌو عَنِ الزِّبْرِقَانِ: «إِنَّهُ مَانِعٌ لِحَوْزَتِهِ، مُطَاعٌ فِي أَنْدِيَتِهِ». فَقَالَ الزِّبْرِقَانُ: حَسَدَنِي يَا رَسُولَ اللَّهِ، وَلَمْ يَقُلِ الْحَقَّ، فَإِنَّهُ لَيَعْلَمُ أَنَّنِي أَفْضَلُ مِمَّا قَالَ.

Thumma kāna qawluhu: «ʾinna mina al-bayāni lasiḥran» ʾan qālahu ḥīnamā wafada ʾilā al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama Qaysu bnu ʿĀṣimin, wa-ʿAmru bnu al-ʾAhtami, wa-al-Zibriqānu bnu Badrin, fa-qāla ʿAmrun ʿani al-Zibriqāni: «ʾinnahu māniʿun liḥawzatihi, muṭāʿun fī ʾandiyatihi». fa-qāla al-Zibriqānu: ḥasadanī yā rasūla Allāhi, wa-lam yaquli al-ḥaqqa, fa-ʾinnahu layaʿlamu ʾannanī ʾafḍalu mimmā qāla.

His saying ‘Some eloquence is magic’ was uttered when Qays ibn ʿĀṣim, ʿAmr ibn al-Ahtam, and al-Zibriqān ibn Badr came as a delegation to the Prophet, may God bless him and grant him peace. ʿAmr said of al-Zibriqān: ‘He protects his domain and is obeyed in his assemblies.’ Al-Zibriqān said: ‘He envies me, Messenger of God, and has not spoken the truth. He knows that I am better than he said.’

فَغَضِبَ عَمْرٌو وَقَالَ: «هُوَ وَاللَّهِ زَرِيُّ الْمُرُوءَةِ، ضَيِّقُ الْمَنْطِقِ، لَئِيمُ الْخَالِ». فَنَظَرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى عَمْرٍو، فَقَالَ: يَا رَسُولَ اللَّهِ، رَضِيتُ فَقُلْتُ أَحْسَنَ مَا عَلِمْتُ، وَغَضِبْتُ فَقُلْتُ أَسْوَأَ مَا عَلِمْتُ، وَمَا كَذَبْتُ فِي الْأُولَى، وَلَقَدْ صَدَقْتُ فِي الْآخِرَةِ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ مِنَ الْبَيَانِ لَسِحْرًا».

Fa-ghaḍiba ʿAmrun wa-qāla: «huwa wa-Allāhi zariyyu al-murūʾati, ḍayyiqu al-manṭiqi, laʾīmu al-khāli». fa-naẓara rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama ʾilā ʿAmrin, fa-qāla: yā rasūla Allāhi, raḍītu fa-qultu ʾaḥsana mā ʿalimtu, wa-ghaḍibtu fa-qultu ʾaswaʾa mā ʿalimtu, wa-mā kadhabtu fī al-ʾūlā, wa-laqad ṣadaqtu fī al-ʾākhirati, fa-qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: «ʾinna mina al-bayāni lasiḥran».

ʿAmr became angry and said: ‘By God, he is deficient in manly virtue, narrow in speech, and base on his mother’s side.’ The Messenger of God, may God bless him and grant him peace, looked at ʿAmr, who said: ‘Messenger of God, I was pleased and said the best I knew; I was angry and said the worst I knew. I did not lie the first time, and I certainly spoke truth the last time.’ The Messenger of God, may God bless him and grant him peace, said: ‘Some eloquence is magic.’

قَالَ أَبُو عُبَيْدٍ: أَخْبَرَ أَنَّ الْبَيَانَ يَذُمُّ فَيَقُولُ الْحَقَّ، وَيَمْدَحُ فَيَقُولُ الْحَقَّ، وَإِنَّ مِنَ الْبَيَانِ مَا يُصَوِّرُ الْبَاطِلَ فِي صُورَةِ الْحَقِّ، حَتَّى يَسْحَرَ الْعُقُولَ، فَتَعْتَقِدَ فِي الْبَاطِلِ أَنَّهُ حَقٌّ.

Qāla ʾAbū ʿUbaydin: ʾakhbara ʾanna al-bayāna yadhummu fa-yaqūlu al-ḥaqqa, wa-yamdaḥu fa-yaqūlu al-ḥaqqa, wa-ʾinna mina al-bayāni mā yuṣawwiru al-bāṭila fī ṣūrati al-ḥaqqi, ḥattā yasḥara al-ʿuqūla, fa-taʿtaqida fī al-bāṭili ʾannahu ḥaqqun.

Abū ʿUbayd said: He explained that eloquence can censure while speaking truth and praise while speaking truth. Some eloquence portrays falsehood in the form of truth, bewitching minds until they believe falsehood to be true.

Source page 88

قَالَ الشَّاعِرُ: أَلَا رُبَّ خَصْمٍ ذِي فُنُونٍ عَلَوْتُهُ * وَإِنْ كَانَ مِمَّنْ يُشْبِهُ الْحَقَّ بَاطِلُهُ

Qāla al-shāʿiru: ʾalā rubba khaṣmin dhī funūnin ʿalawtuhu * wa-ʾin kāna mimman yushbihu al-ḥaqqa bāṭiluhu

The poet said: ‘How many a resourceful opponent I have overcome, even when his falsehood resembles truth!’

وَقَالَ بَعْضُ الْحُكَمَاءِ: الْبَلَاغَةُ إِظْهَارُ مَا غَمُضَ مِنَ الْحَقِّ، وَتَصْوِيرُ الْبَاطِلِ فِي صُورَةِ الْحَقِّ.

Wa-qāla baʿḍu al-ḥukamāʾi: al-balāghatu ʾiẓhāru mā ghamuḍa mina al-ḥaqqi, wa-taṣwīru al-bāṭili fī ṣūrati al-ḥaqqi.

One of the wise said: ‘Eloquence is making obscure truth clear and portraying falsehood in the form of truth.’

حَدَّثَنَا الْقَاسِمُ بْنُ سَلَّامٍ قَالَ: حَدَّثَنَا أَبُو عَبْدِ اللَّهِ الْفَزَارِيُّ، عَنْ مَالِكِ بْنِ دِينَارٍ، قَالَ: «مَا رَأَيْنَا أَحَدًا أَنْفَقَ مِنَ الْحَجَّاجِ، إِنْ كَانَ لَيَرْقَى الْمِنْبَرَ فَيَذْكُرُ إِحْسَانَهُ إِلَى أَهْلِ الْعِرَاقِ، وَصَفْحَهُ عَنْهُمْ، وَإِسَاءَتَهُمْ إِلَيْهِ، حَتَّى أَقُولَ فِي نَفْسِي: إِنِّي لَأَحْسَبُهُ صَادِقًا، وَإِنِّي لَأَظُنُّهُمْ كَاذِبِينَ ظَالِمِينَ لَهُ». فَهَذَا مِنَ الْبَيَانِ الَّذِي كَأَنَّهُ سِحْرٌ يَسْحَرُ الْعُقُولَ حَتَّى تَمِيلَ إِلَى قَوْلِهِ.

Ḥaddathanā al-Qāsimu bnu Sallāmin qāla: ḥaddathanā ʾAbū ʿAbdi Allāhi al-Fazāriyyu, ʿan Māliki bni Dīnārin, qāla: «mā raʾaynā ʾaḥadan ʾanfaqa mina al-Ḥajjāji, ʾin kāna layarqā al-minbara fa-yadhkuru ʾiḥsānahu ʾilā ʾahli al-ʿIrāqi, wa-ṣafḥahu ʿanhum, wa-ʾisāʾatahum ʾilayhi, ḥattā ʾaqūla fī nafsī: ʾinnī laʾaḥsabuhu ṣādiqan, wa-ʾinnī laʾaẓunnuhum kādhibīna ẓālimīna lahu». fa-hādhā mina al-bayāni alladhī ka-ʾannahu siḥrun yasḥaru al-ʿuqūla ḥattā tamīla ʾilā qawlihi.

Al-Qāsim ibn Sallām related to us: Abū ʿAbd Allāh al-Fazārī related to us, from Mālik ibn Dīnār, who said: ‘We never saw anyone more persuasive than al-Ḥajjāj [the printed comparative anfaq is unusual]. He would ascend the pulpit and mention his kindness to the people of Iraq, his pardoning them, and their mistreatment of him, until I said to myself: I think he is truthful, and I think they are liars who wrong him.’ This is eloquence that is like magic, bewitching minds until they incline to his words.

وَمِثْلُ هَذَا قَوْلُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ اللَّهَ يُبْغِضُ الْبَلِيغَ مِنَ الرِّجَالِ». فَلَمْ يَذُمَّ الْبَيَانَ عَنِ الْحَقِّ بِالْإِخْلَاصِ بِغَيْرِ تَشْقِيقٍ، وَلَا مَدَحَ الْعِيَّ عَنِ الْحَقِّ، وَتَرْكَ الْبَيَانِ لَهُ لِلْمُرِيدِ،

Wa-mithlu hādhā qawlu al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «ʾinna Allāha yubghiḍu al-balīgha mina al-rijāli». fa-lam yadhumma al-bayāna ʿani al-ḥaqqi bi-al-ʾikhlāṣi bighayri tashqīqin, wa-lā madaḥa al-ʿiyya ʿani al-ḥaqqi, wa-tarka al-bayāni lahu li-al-murīdi,

The saying of the Prophet, may God bless him and grant him peace, ‘God hates the eloquent man,’ concerns something like this. He did not censure sincere explanation of truth without verbal elaboration, nor praise inability to express truth or the seeker’s failure to explain it.

وَلَكِنْ ذَمَّ الْبَيَانَ الَّذِي جَاوَزَ الْمِقْدَارَ، كَمَا ذَمَّ التَّقْتِيرَ وَالسَّرَفَ، وَمَدَحَ الْجُودَ بِغَيْرِ سَرَفٍ، وَالِامْتِلَاكَ بِغَيْرِ تَضْيِيعٍ لِلْحَقِّ، وَلَا تَقْصِيرٍ عَنِ الْفَضْلِ، فَمَدَحَ الْبَيَانَ لَا غُلُوًّا وَلَا تَقْصِيرًا وَلَا خَطَلًا،

Wa-lākin dhamma al-bayāna alladhī jāwaza al-miqdāra, kamā dhamma al-taqtīra wa-al-sarafa, wa-madaḥa al-jūda bighayri sarafin, wa-al-imtilāka bighayri taḍyīʿin li-al-ḥaqqi, wa-lā taqṣīrin ʿani al-faḍli, fa-madaḥa al-bayāna lā ghuluwwan wa-lā taqṣīran wa-lā khaṭalan,

Rather, he censured eloquence that exceeds its proper measure, just as he censured stinginess and extravagance, while praising generosity without waste and holding possessions without neglecting duty or falling short of generosity. He praised clear expression without excess, deficiency, or foolish talk.

كَمَا حَبَسَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ الْأَحْنَفَ بْنَ قَيْسٍ، لَمَّا سَمِعَ بَلَاغَتَهُ، فَحَبَسَهُ سَنَةً مَخَافَةَ أَنْ تَكُونَ بَلَاغَتُهُ عَلَى غَيْرِ صِدْقٍ، ثُمَّ قَالَ بَعْدَ سَنَةٍ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «احْذَرُوا مُنَافِقًا عَلِيمَ اللِّسَانِ». فَإِذَا أَنْتَ لَسْتَ مِنْهُمْ.

Kamā ḥabasa ʿUmaru raḍiya Allāhu ʿanhu al-ʾAḥnafa bna Qaysin, lammā samiʿa balāghatahu, fa-ḥabasahu sanatan makhāfata ʾan takūna balāghatuhu ʿalā ghayri ṣidqin, thumma qāla baʿda sanatin: samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama yaqūlu: «iḥdharū munāfiqan ʿalīma al-lisāni». fa-ʾidhā ʾanta lasta minhum.

Thus ʿUmar, may God be pleased with him, detained al-Aḥnaf ibn Qays after hearing his eloquence. He kept him for a year, fearing that his eloquence might lack truthfulness. After a year he said: ‘I heard the Messenger of God, may God bless him and grant him peace, say, “Beware a hypocrite with a learned tongue.” But you are not one of them.’

Source pages 88–89

فَعَلِمَ مِنْهُ بَلَاغَةَ قَوْلٍ مَعَ حُسْنِ إِيمَانٍ وَصِدْقٍ، وَإِنَّمَا نَهَاهُ عَنِ الْمِرَاءِ وَالتَّزَيُّدِ، وَالسُّمْعَةِ وَالْبَذَخِ، وَالتَّهَاتُرِ، وَالتَّشَعُّثِ، وَالْمُغَالَبَةِ وَالْمُبَايَنَةِ، وَلَمْ يَنْهَهُ عَنِ الْبَيَانِ لِلْحَقِّ بِإِرَادَةِ اللَّهِ.

Fa-ʿalima minhu balāghata qawlin maʿa ḥusni ʾīmānin wa-ṣidqin, wa-ʾinnamā nahāhu ʿani al-mirāʾi wa-al-tazayyudi, wa-al-sumʿati wa-al-badhakhi, wa-al-tahāturi, wa-al-tashaʿʿuthi, wa-al-mughālabati wa-al-mubāyanati, wa-lam yanhahu ʿani al-bayāni li-al-ḥaqqi bi-ʾirādati Allāhi.

He found eloquent speech joined to sound faith and truthfulness. He forbade only disputation, exaggeration, seeking reputation, boastfulness, mutual abuse, disorderliness, rivalry, and divisiveness. He did not forbid making the truth clear while intending God.

Source page 89

فَإِذَا جَاوَزَ ذَلِكَ كَانَ هُوَ الْخَطَأَ وَالتَّبَهُّتَ.

Fa-ʾidhā jāwaza dhālika kāna huwa al-khaṭaʾa wa-al-tabahhuta.

When speech goes beyond that, it becomes error and bewildering falsehood.

وَالْمُتَشَدِّقُونَ وَالثَّرْثَارُونَ وَالْمُتَفَيْهِقُونَ كُلُّ ذَلِكَ قَدْ ذَمَّهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَنَهَى عَنْهُ، فَلَمْ يُرْوَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَلَا عَنْ أَصْحَابِهِ أَنَّهُمْ تَشَدَّقُوا. وَرُوِيَ عَمَّنْ بَعْدَهُمْ وَكَانَ قَلِيلًا، ثُمَّ كَثُرَ.

Wa-al-mutashaddiqūna wa-al-tharthārūna wa-al-mutafayhiqūna kullu dhālika qad dhammahu al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama, wa-nahā ʿanhu, fa-lam yurwa ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama, wa-lā ʿan ʾaṣḥābihi ʾannahum tashaddaqū. wa-ruwiya ʿamman baʿdahum wa-kāna qalīlan, thumma kathura.

The affected speakers, the chatterers, and the pompous: the Prophet, may God bless him and grant him peace, censured and prohibited all of this. It is not related that the Prophet, may God bless him and grant him peace, or his Companions spoke with affectation. It is related of later people; at first it was rare, then it became widespread.

قَالَ الشَّاعِرُ: تَشَدَّقَ حَتَّى مَالَ بِالْقَوْلِ شِدْقُهُ * وَكُلُّ خَطِيبٍ لَا أَبَا لَكَ أَشْدَقُ

Qāla al-shāʿiru: tashaddaqa ḥattā māla bi-al-qawli shidquhu * wa-kullu khaṭībin lā ʾabā laka ʾashdaqu

The poet said: ‘He stretched his speech until his jaw bent with it; every orator, fatherless fellow, is wide-mouthed!’

وَقَالَ مُعَاوِيَةُ وَقَدْ تَكَلَّمَتْ عِنْدَهُ الْخُطَبَاءُ: وَاللَّهِ لَأَرْمِيَنَّهُمْ بِالْخَطِيبِ الْأَشْدَقِ، قُمْ يَا زِيَادُ. وَإِنَّمَا سُمِّيَ عَمْرُو بْنُ سَعِيدٍ الْأَشْدَقَ لِتَشَادُقِهِ فِي الْكَلَامِ.

Wa-qāla Muʿāwiyatu wa-qad takallamat ʿindahu al-khuṭabāʾu: wa-Allāhi laʾarmiyannahum bi-al-khaṭībi al-ʾashdaqi, qum yā Ziyādu. wa-ʾinnamā summiya ʿAmru bnu Saʿīdin al-ʾAshdaqa litashāduqihi fī al-kalāmi.

After orators had spoken before him, Muʿāwiya said: ‘By God, I will send the wide-mouthed orator against them. Stand up, Ziyād!’ ʿAmr ibn Saʿīd was called al-Ashdaq, ‘the wide-mouthed,’ because of his affected manner of speaking.

حَدَّثَنَا عُثْمَانُ بْنُ زِيَادٍ، قَالَ: نَا ابْنُ الْمُبَارَكِ، قَالَ: نَا الْأَوْزَاعِيُّ عَنْ عُرْوَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «شِرَارُ أُمَّتِي الَّذِينَ وُلِدُوا فِي النَّعِيمِ، وَغُذُّوا بِهِ، هَمُّهُمْ أَلْوَانُ الطَّعَامِ، وَأَلْوَانُ الْبَيَانِ، وَيَتَشَدَّقُونَ فِي الْكَلَامِ».

Ḥaddathanā ʿUthmānu bnu Ziyādin, qāla: nā ibnu al-Mubāraki, qāla: nā al-ʾAwzāʿiyyu ʿan ʿUrwata, qāla: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: «shirāru ʾummatī alladhīna wulidū fī al-naʿīmi, wa-ghudhdhū bihi, hammuhum ʾalwānu al-ṭaʿāmi, wa-ʾalwānu al-bayāni, wa-yatashaddaqūna fī al-kalāmi».

ʿUthmān ibn Ziyād related to us, saying: Ibn al-Mubārak related to us, saying: al-Awzāʿī related to us, from ʿUrwa, who said: The Messenger of God, may God bless him and grant him peace, said: ‘The worst of my community are those born and reared in luxury, concerned with varieties of food and varieties of eloquence, speaking with affectation.’

حَدَّثَنَا مُحَمَّدُ بْنُ كُنَاسَةَ، قَالَ: نَا مِسْعَرُ بْنُ كِدَامٍ، عَنْ عَدِيٍّ، قَالَ: خَطَبَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ فَقِيلَ لَهُ: لَوْ زِدْتَنَا؟ فَقَالَ: «أُمِرْنَا بِإِقْصَارِ الْخُطَبِ».

Ḥaddathanā Muḥammadu bnu Kunāsata, qāla: nā Misʿaru bnu Kidāmin, ʿan ʿAdiyyin, qāla: khaṭaba ʿUmaru raḍiya Allāhu ʿanhu fa-qīla lahu: law zidtanā? fa-qāla: «ʾumirnā bi-ʾiqṣāri al-khuṭabi».

Muḥammad ibn Kunāsa related to us, saying: Misʿar ibn Kidām related to us, from ʿAdī, who said: ʿUmar, may God be pleased with him, gave a sermon and was asked, ‘Could you give us more?’ He replied: ‘We have been commanded to keep sermons short.’

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ بَكْرٍ السَّهْمِيُّ، قَالَ: نَا جَرِيرٌ، عَنْ كَثِيرِ بْنِ زِيَادٍ، عَنِ الْحَسَنِ، قَالَ: قَامَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَاتَ يَوْمٍ خَطِيبًا، فَأَوْجَزَ فِي الْخُطْبَةِ، ثُمَّ قَالَ لِأَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُ: «قُمْ فَاخْطُبْ»، فَقَامَ دُونَ مَقَامِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَخَطَبَ دُونَ خُطْبَتِهِ.

Ḥaddathanā ʿAbdu Allāhi bnu Bakrin al-Sahmiyyu, qāla: nā Jarīrun, ʿan Kathīri bni Ziyādin, ʿani al-Ḥasani, qāla: qāma rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama dhāta yawmin khaṭīban, fa-ʾawjaza fī al-khuṭbati, thumma qāla li-ʾAbī Bakrin raḍiya Allāhu ʿanhu: «qum fa-ukhṭub», fa-qāma dūna maqāmi rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama, wa-khaṭaba dūna khuṭbatihi.

ʿAbd Allāh ibn Bakr al-Sahmī related to us, saying: Jarīr related to us, from Kathīr ibn Ziyād, from al-Ḥasan, who said: One day the Messenger of God, may God bless him and grant him peace, stood to give a sermon and spoke briefly. He then told Abū Bakr, may God be pleased with him, ‘Stand and speak.’ He stood below the position of the Messenger of God, may God bless him and grant him peace, and gave a shorter sermon than his.

Source pages 89–90

ثُمَّ قَالَ لِعُمَرَ: «قُمْ فَاخْطُبْ»، فَقَامَ دُونَ مَقَامِ أَبِي بَكْرٍ وَخَطَبَ دُونَ خُطْبَتِهِ، فَقَالَ لِرَجُلٍ آخَرَ: «قُمْ فَاخْطُبْ». فَقَامَ وَذَهَبَ يُطْنِبُ وَيُشَقِّقُ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «اسْكُتْ فَإِنَّ التَّشْقِيقَ مِنَ الشَّيْطَانِ، وَإِنَّ مِنَ الْبَيَانِ لَسِحْرًا».

Thumma qāla li-ʿUmara: «qum fa-ukhṭub», fa-qāma dūna maqāmi ʾAbī Bakrin wa-khaṭaba dūna khuṭbatihi, fa-qāla lirajulin ʾākhara: «qum fa-ukhṭub». fa-qāma wa-dhahaba yuṭnibu wa-yushaqqiqu, fa-qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: «uskut fa-ʾinna al-tashqīqa mina al-shayṭāni, wa-ʾinna mina al-bayāni lasiḥran».

Then he told ʿUmar, ‘Stand and speak.’ He stood below Abū Bakr’s position and gave a shorter sermon than his. He then told another man, ‘Stand and speak.’ The man stood and began speaking at length, elaborating his words. The Messenger of God, may God bless him and grant him peace, said: ‘Be silent. Verbal elaboration is from Satan, and some eloquence is magic.’

Source page 90

ثُمَّ قَالَ لِابْنِ مَسْعُودٍ: «قُمْ فَاخْطُبْ»، فَقَامَ فَتَشَهَّدَ، وَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: أَيُّهَا النَّاسُ إِنَّ اللَّهَ رَبُّكُمْ.

Thumma qāla li-ibni Masʿūdin: «qum fa-ukhṭub», fa-qāma fa-tashahhada, wa-ḥamida Allāha wa-ʾathnā ʿalayhi, thumma qāla: ʾayyuhā al-nāsu ʾinna Allāha rabbukum.

Then he told Ibn Masʿūd, ‘Stand and speak.’ He stood, pronounced the testimony of faith, praised and extolled God, then said: ‘People, God is your Lord.’

حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ قَالَ: نَا مُحَمَّدُ بْنُ عُمَرَ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «أَيُّهَا النَّاسُ، قُولُوا بِقَوْلِكُمْ، لَا يَسْتَهْوِيَنَّكُمُ الشَّيْطَانُ، فَإِنَّ تَشْقِيقَ الْكَلَامِ مِنَ الشَّيْطَانِ».

Ḥaddathanā Yazīdu bnu Hārūna qāla: nā Muḥammadu bnu ʿUmara, ʿan ʾAbī Salamata, ʿan ʾAbī Hurayrata, qāla: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: «ʾayyuhā al-nāsu, qūlū biqawlikum, lā yastahwiyannakumu al-shayṭānu, fa-ʾinna tashqīqa al-kalāmi mina al-shayṭāni».

Yazīd ibn Hārūn related to us: Muḥammad ibn ʿUmar related to us, from Abū Salama, from Abū Hurayra, who said: The Messenger of God, may God bless him and grant him peace, said: ‘People, speak in your own way. Do not let Satan lead you astray, for elaborating speech is from Satan.’

حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: نَا مُحَمَّدُ بْنُ جَعْفَرٍ، قَالَ: نَا شُعْبَةُ، قَالَ: سَمِعْتُ قَتَادَةَ، عَنْ مُطَرِّفٍ، عَنْ أَبِيهِ، قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: أَنْتَ سَيِّدُ قُرَيْشٍ. فَقَالَ: «السَّيِّدُ اللَّهُ».

Ḥaddathanā Muḥammadu bnu Bashshārin, qāla: nā Muḥammadu bnu Jaʿfarin, qāla: nā Shuʿbatu, qāla: samiʿtu Qatādata, ʿan Muṭarrifin, ʿan ʾabīhi, qāla: jāʾa rajulun ʾilā al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama fa-qāla: ʾanta sayyidu Qurayshin. fa-qāla: «al-sayyidu Allāhu».

Muḥammad ibn Bashshār related to us, saying: Muḥammad ibn Jaʿfar related to us, saying: Shuʿba related to us, saying: I heard Qatāda, from Muṭarrif, from his father, who said: A man came to the Prophet, may God bless him and grant him peace, and said, ‘You are the master of Quraysh.’ He replied: ‘The Master is God.’

قَالَ: أَنْتَ أَفْضَلُهَا قَوْلًا، وَأَعْظَمُهَا طَوْلًا. فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لِيَقُلْ أَحَدُكُمْ وَلَا يَسْتَهْوِيَنَّهُ الشَّيْطَانُ».

Qāla: ʾanta ʾafḍaluhā qawlan, wa-ʾaʿẓamuhā ṭawlan. fa-qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: «liyaqul ʾaḥadukum wa-lā yastahwiyannahu al-shayṭānu».

The man said: ‘You are the best of them in speech and the greatest in generosity.’ The Messenger of God, may God bless him and grant him peace, said: ‘Let each of you speak, but let Satan not lead him astray.’

حَدَّثَنَا رَوْحُ بْنُ عُبَادَةَ، قَالَ: نَا حُسَيْنٌ الْمُعَلِّمُ، عَنْ عَبْدِ اللَّهِ بْنِ بُرَيْدَةَ، أَنَّ عُمَرَ رَضِيَ اللَّهُ عَنْهُ جَمَعَ النَّاسَ لِقُدُومِ الْوَفْدِ، فَقَالَ لِابْنِهِ عَبْدِ اللَّهِ، وَعَبْدِ اللَّهِ بْنِ الْأَرْقَمِ، «انْظُرْ أَصْحَابَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَأْذَنْ لَهُمْ أَوَّلَ النَّاسِ، ثُمَّ الْقَرْنَ الَّذِينَ يَلُونَهُمْ».

Ḥaddathanā Rawḥu bnu ʿUbādata, qāla: nā Ḥusaynun al-Muʿallimu, ʿan ʿAbdi Allāhi bni Buraydata, ʾanna ʿUmara raḍiya Allāhu ʿanhu jamaʿa al-nāsa liqudūmi al-wafdi, fa-qāla li-ibnihi ʿAbdi Allāhi, wa-ʿAbdi Allāhi bni al-ʾArqami, «unẓur ʾaṣḥāba rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama, fa-ʾdhan lahum ʾawwala al-nāsi, thumma al-qarna alladhīna yalūnahum».

Rawḥ ibn ʿUbāda related to us, saying: Ḥusayn al-Muʿallim related to us, from ʿAbd Allāh ibn Burayda, that ʿUmar, may God be pleased with him, assembled the people for a delegation’s arrival. He told his son ʿAbd Allāh and ʿAbd Allāh ibn al-Arqam: ‘Look for the Companions of the Messenger of God, may God bless him and grant him peace, and admit them first, then the generation that follows them.’

قَالَ: فَدَخَلُوا فَصَفُّوا قُدَّامَهُ، فَنَظَرَ فَإِذَا رَجُلٌ ضَخْمٌ، ثُمَّ سَاقَ الْحَدِيثَ. ثُمَّ قَالَ: «عَهِدَ إِلَيْنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمْ مُنَافِقٌ عَلَيْكُمُ اللِّسَانُ».

Qāla: fa-dakhalū fa-ṣaffū quddāmahu, fa-naẓara fa-ʾidhā rajulun ḍakhmun, thumma sāqa al-ḥadītha. thumma qāla: «ʿahida ʾilaynā rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama ʾanna ʾakhwafa mā ʾakhāfu ʿalaykum munāfiqun ʿalaykumu al-lisānu».

He said: They entered and formed rows before him. He looked and saw a large man; the narrator then continued the report. He then said: ‘The Messenger of God, may God bless him and grant him peace, entrusted this warning to us: What I fear most for you is a hypocrite, “upon you the tongue” [the printed final phrase is defective].’

Source page 91

حَدَّثَنَا رَوْحُ بْنُ عُبَادَةَ، قَالَ: نَا ابْنُ عَوْنٍ، عَنِ الْحَسَنِ قَالَ: «إِنَّهُمْ وَاللَّهِ مَا كَانُوا بِالْهَتَّارِينَ، وَلَكِنَّهُمْ كَانُوا يَجْمَعُونَ الْكَلَامَ لِيُعْقَلَ عَنْهُمْ».

Ḥaddathanā Rawḥu bnu ʿUbādata, qāla: nā ibnu ʿAwnin, ʿani al-Ḥasani qāla: «ʾinnahum wa-Allāhi mā kānū bi-al-hattārīna, wa-lākinnahum kānū yajmaʿūna al-kalāma liyuʿqala ʿanhum».

Rawḥ ibn ʿUbāda related to us, saying: Ibn ʿAwn related to us, from al-Ḥasan, who said: ‘By God, they were not babblers. They made their speech concise so that it would be understood.’

حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ قَالَ: نَا الْمَسْعُودِيُّ، عَنْ عَوْنِ بْنِ عَبْدِ اللَّهِ، قَالَ: «أَلَا إِنَّ الْحِلْمَ وَالْحَيَاءَ مِنَ الْإِيمَانِ، وَالْعِيَّ عِيُّ اللِّسَانِ، لَا عِيُّ الْعِفَّةِ وَالْقَلْبِ، وَهُنَّ مِمَّا يَنْقُصُ فِي الدُّنْيَا، وَيَزِيدُ فِي الْآخِرَةِ، وَمَا يَزِيدُ فِي الْآخِرَةِ أَكْبَرُ مِمَّا يَنْقُصُ فِي الدُّنْيَا.

Ḥaddathanā Yazīdu bnu Hārūna qāla: nā al-Masʿūdiyyu, ʿan ʿAwni bni ʿAbdi Allāhi, qāla: «ʾalā ʾinna al-ḥilma wa-al-ḥayāʾa mina al-ʾīmāni, wa-al-ʿiyya ʿiyyu al-lisāni, lā ʿiyyu al-ʿiffati wa-al-qalbi, wa-hunna mimmā yanquṣu fī al-dunyā, wa-yazīdu fī al-ʾākhirati, wa-mā yazīdu fī al-ʾākhirati ʾakbaru mimmā yanquṣu fī al-dunyā.

Yazīd ibn Hārūn related to us: al-Masʿūdī related to us, from ʿAwn ibn ʿAbd Allāh, who said: ‘Forbearance and modesty belong to faith, as does inarticulacy of the tongue, not deficiency of chastity and heart. These diminish one’s worldly standing but increase one’s standing in the hereafter, and what they add in the hereafter is greater than what they take away in this world.

أَلَا إِنَّ الْجَفَاءَ وَالْبَيَانَ وَالْبَذَاءَ مِنَ النِّفَاقِ، وَهُوَ مِمَّا يَزِيدُ مِنَ الدُّنْيَا، وَيَنْقُصُ مِنَ الْآخِرَةِ، وَمَا يَنْقُصُ فِي الْآخِرَةِ أَكْبَرُ مِمَّا يَزِيدُ فِي الدُّنْيَا. قَالَ: يُرِيدُ بِالْبَيَانِ الْفَصَاحَةَ وَالْبَلَاغَةَ.

ʾalā ʾinna al-jafāʾa wa-al-bayāna wa-al-badhāʾa mina al-nifāqi, wa-huwa mimmā yazīdu mina al-dunyā, wa-yanquṣu mina al-ʾākhirati, wa-mā yanquṣu fī al-ʾākhirati ʾakbaru mimmā yazīdu fī al-dunyā. qāla: yurīdu bi-al-bayāni al-faṣāḥata wa-al-balāghata.

Harshness, eloquence, and obscenity belong to hypocrisy. They add to one’s worldly standing but take away from the hereafter, and what they take away in the hereafter is greater than what they add in this world.’ He said: By eloquence he means fluent and effective speech.”

قُلْتُ: وَالصَّمْتُ أَسْلَمُ؟

Qultu: wa-al-ṣamtu ʾaslamu?

I asked: “And silence is safer?”

قَالَ: أَجَلْ، وَالْكَلَامُ أَفْضَلُ عِنْدَ اللَّهِ إِذَا أُرِيدَ بِهِ وَجْهُهُ، وَقُصِدَ فِيهِ الْإِصَابَةُ، فَكَلَّمَ كُلَّ قَوْمٍ عَلَى قَدْرِ أَلْسِنَتِهِمْ.

Qāla: ʾajal, wa-al-kalāmu ʾafḍalu ʿinda Allāhi ʾidhā ʾurīda bihi wajhuhu, wa-quṣida fīhi al-ʾiṣābatu, fa-kallama kulla qawmin ʿalā qadri ʾalsinatihim.

He said: “Yes. But speech is better with God when His countenance is intended, correctness is sought, and one addresses each people according to their way of speaking.

وَلَا يُفْرِطُ أَيْضًا فِي الصَّمْتِ كَمَا لَا يُفْرِطُ فِي الْكَلَامِ، لِأَنَّهُ إِنْ أَفْرَطَ فِي الصَّمْتِ ضَيَّعَ كَثِيرًا مِنْ حُقُوقِ اللَّهِ أَنْ يَقُومَ بِهَا بِلِسَانِهِ.

Wa-lā yufriṭu ʾayḍan fī al-ṣamti kamā lā yufriṭu fī al-kalāmi, li-ʾannahu ʾin ʾafraṭa fī al-ṣamti ḍayyaʿa kathīran min ḥuqūqi Allāhi ʾan yaqūma bihā bilisānihi.

One should not be excessive in silence, just as one should not be excessive in speech, because excessive silence neglects many duties toward God that one should fulfill with the tongue.”

الْجِدَالُ فِي أَسْبَابِ الدُّنْيَا

Al-jidālu fī ʾasbābi al-dunyā

Disputation in worldly matters

قُلْتُ: وَالْجِدَالُ فِي أَسْبَابِ الدُّنْيَا، مِنْهُ مَذْمُومٌ وَمِنْهُ مَمْدُوحٌ؟

Qultu: wa-al-jidālu fī ʾasbābi al-dunyā, minhu madhmūmun wa-minhu mamdūḥun?

I asked: “Of disputation in worldly matters, is some blameworthy and some praiseworthy?”

قَالَ: نَعَمْ. أَمَّا الْمَمْدُوحُ مِنْهُ فَمُجَادَلَتُكَ عَنِ الْمَظْلُومِ عِنْدَ حَاكِمٍ أَوْ غَيْرِهِ، تُجَادِلُ بِالْحَقِّ لِتَدْفَعَ عَنْهُ ظُلْمًا، أَوْ لِتَسْتَخْرِجَ لَهُ حَقًّا. وَكَذَلِكَ الْمَكْذُوبُ عَلَيْهِ، فَتُجَادِلُ عَنْهُ بِالْحَقِّ لِتَرُدَّ عَنْهُ الْكَذَّابَ.

Qāla: naʿam. ʾammā al-mamdūḥu minhu fa-mujādalatuka ʿani al-maẓlūmi ʿinda ḥākimin ʾaw ghayrihi, tujādilu bi-al-ḥaqqi litadfaʿa ʿanhu ẓulman, ʾaw litastakhrija lahu ḥaqqan. wa-ka-dhālika al-makdhūbu ʿalayhi, fa-tujādilu ʿanhu bi-al-ḥaqqi litarudda ʿanhu al-kadhdhāba.

He said: “Yes. Praiseworthy disputation includes defending someone wronged before a judge or anyone else, arguing truthfully to ward off injustice or recover his rights. The same applies to someone falsely accused: you argue truthfully on his behalf to repel the liar.

أَوِ الْمَظْنُونُ فِيهِ السُّوءُ وَهُوَ مَسْتُورٌ عِنْدَكَ فَتُجَادِلُ عَنْهُ لِتَزُولَ عَنْهُ التُّهْمَةُ. أَوْ مَنِ اغْتِيبَ فَتُجَادِلُ عَنْهُ بِغَيْرِ تَكْذِيبٍ لِلْقَائِلِ، وَلَكِنْ تُجَادِلُ لِتُقِيمَ عَلَيْهِ الْحُجَّةَ لِمَا حَرَّمَ اللَّهُ عَزَّ وَجَلَّ مِنَ الْغِيبَةِ، وَلِمَا أَمَرَ بِهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ سَتْرِ عَوْرَاتِ الْمُسْلِمِينَ.

ʾawi al-maẓnūnu fīhi al-sūʾu wa-huwa mastūrun ʿindaka fa-tujādilu ʿanhu litazūla ʿanhu al-tuhmatu. ʾaw mani ightība fa-tujādilu ʿanhu bighayri takdhībin li-al-qāʾili, wa-lākin tujādilu lituqīma ʿalayhi al-ḥujjata limā ḥarrama Allāhu ʿazza wa-jalla mina al-ghībati, wa-limā ʾamara bihi rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama min satri ʿawrāti al-muslimīna.

Or someone may be suspected of evil while you know no exposed fault in him, and you argue to remove the accusation. Or someone may be backbitten, and you defend him without calling the speaker a liar, but by establishing the case against backbiting, which God, mighty and exalted, has forbidden, and for concealing Muslims’ faults, as the Messenger of God, may God bless him and grant him peace, commanded.

وَكَذَلِكَ مُجَادَلَتُكَ عَنْ نَفْسِكَ فِي كُلِّ ذَلِكَ.

Wa-ka-dhālika mujādalatuka ʿan nafsika fī kulli dhālika.

The same applies to defending yourself in all these cases.”

قُلْتُ: فَمُجَادَلَتِي فِي هَذَا الْوَجْهِ، هَلْ فِيهِ آفَةٌ أَكُونُ فِيهَا مَذْمُومًا؟

Qultu: fa-mujādalatī fī hādhā al-wajhi, hal fīhi ʾāfatun ʾakūnu fīhā madhmūman?

I asked: “Can defending a case of this kind have a fault for which I would be blameworthy?”

قَالَ: نَعَمْ، تُجَادِلُ لِتَرُدَّ ظُلْمًا أَوْ كَذِبًا، أَوْ لِتَسْتَخْرِجَ حَقًّا، إِلَّا أَنَّكَ تُجَادِلُ بِغَيْرِ الْحَقِّ.

Qāla: naʿam, tujādilu litarudda ẓulman ʾaw kadhiban, ʾaw litastakhrija ḥaqqan, ʾillā ʾannaka tujādilu bighayri al-ḥaqqi.

He said: “Yes. You may argue to repel injustice or a lie, or to recover a right, yet argue by means other than truth.”

قُلْتُ: وَكَيْفَ ذَلِكَ؟

Qultu: wa-kayfa dhālika?

I asked: “How?”

Source pages 91–92

قَالَ: تَدَّعِي فَوْقَ الْحَقِّ الَّذِي تُرِيدُ أَنْ تَسْتَخْرِجَهُ، وَفَوْقَ الظُّلْمِ الَّذِي تُرِيدُ رَدَّهُ، أَوْ تُجَادِلُ بِالسَّفَهِ وَالشَّتْمِ لِلظَّالِمِ بِمَا لَا يَحِلُّ لَكَ، أَوْ تَحْلُمَ شُهُودَ زُورٍ عَلَى أَنْ يَشْهَدُوا عَلَيْهِ حَقًّا، إِلَّا أَنَّهُمْ لَمْ يَعْلَمُوهُ يَقِينًا، أَوْ أَنْ تَسْتَعِينَ عَلَيْهِ بِمَنْ يَظْلِمُهُ أَوْ يَشْتُمُهُ، لِيَصِيرَ إِلَى الْحَقِّ، وَالرُّجُوعِ عَنِ الظُّلْمِ.

Qāla: taddaʿī fawqa al-ḥaqqi alladhī turīdu ʾan tastakhrijahu, wa-fawqa al-ẓulmi alladhī turīdu raddahu, ʾaw tujādilu bi-al-safahi wa-al-shatmi li-al-ẓālimi bimā lā yaḥillu laka, ʾaw taḥluma shuhūda zūrin ʿalā ʾan yash-hadū ʿalayhi ḥaqqan, ʾillā ʾannahum lam yaʿlamūhu yaqīnan, ʾaw ʾan tastaʿīna ʿalayhi biman yaẓlimuhu ʾaw yashtumuhu, liyaṣīra ʾilā al-ḥaqqi, wa-al-rujūʿi ʿani al-ẓulmi.

He said: “You claim more than the right you seek to recover or the injustice you seek to repel. Or you argue with foolish abuse, insulting the wrongdoer in an impermissible way. Or you taḥluma [an unclear printed verb] false witnesses so that they testify truthfully against him, although they do not know it for certain. Or you enlist someone who wrongs or insults him to make him accept the right and abandon injustice.

Source page 92

فَأَنْتَ غَيْرُ مَذْمُوكٍ بِقَصْدِكَ.

Fa-ʾanta ghayru madhmūkin biqaṣdika.

Thus you are not madhmūk in your intention [the printed word is unclear, apparently ‘blameworthy’].

وَمِنَ الْجِدَالِ الْمَذْمُومِ مُجَادَلَتُكَ عَنِ الظَّالِمِ لِتَرُدَّ عَنْهُ أَخْذَ الظُّلَامَةِ مِنْهُ، أَوْ عَنِ الْكَاذِبِ عَلَى مُسْلِمٍ أَوْ مُعَاهَدٍ لِيُصَدَّقَ وَلَا يُكَذَّبَ، أَوْ عَنِ الظَّانِّ بِالسُّوءِ لِتُحَقِّقَ ظَنَّهُ، وَعَنِ الَّذِي اغْتَابَ لِتُثْبِتَ مَا عَابَ بِهِ الْمَشْتُومَ، لِيَبْرَأَ مِنْ غِيبَتِهِ.

Wa-mina al-jidāli al-madhmūmi mujādalatuka ʿani al-ẓālimi litarudda ʿanhu ʾakhdha al-ẓulāmati minhu, ʾaw ʿani al-kādhibi ʿalā muslimin ʾaw muʿāhadin liyuṣaddaqa wa-lā yukadhdhaba, ʾaw ʿani al-ẓānni bi-al-sūʾi lituḥaqqiqa ẓannahu, wa-ʿani alladhī ightāba lituthbita mā ʿāba bihi al-mashtūma, liyabraʾa min ghībatihi.

Blameworthy disputation includes defending a wrongdoer to prevent restitution being taken from him; defending someone who lies about a Muslim or a person protected by covenant so that the liar is believed rather than discredited; defending a suspicious person to validate his suspicion; or defending someone who backbites by establishing the fault he attributed to the person insulted, to absolve him of backbiting.

وَكَذَلِكَ مُجَادَلَتُكَ عَنْ نَفْسِكَ فِي جَمِيعِ ذَلِكَ، لِتَدْفَعَ عَنْكَ أَخْذَ ظُلَامَةٍ، أَوْ لِتَمْنَعَ حَقًّا، أَوْ لِيُصَدَّقَ كَذِبُكَ، أَوْ لِيُحَقَّقَ سُوءُ ظَنِّكَ، أَوْ لِتُثْبِتَ عَيْبًا بِغِيبَةِ مُسْلِمٍ.

Wa-ka-dhālika mujādalatuka ʿan nafsika fī jamīʿi dhālika, litadfaʿa ʿanka ʾakhdha ẓulāmatin, ʾaw litamnaʿa ḥaqqan, ʾaw liyuṣaddaqa kadhibuka, ʾaw liyuḥaqqaqa sūʾu ẓannika, ʾaw lituthbita ʿayban bighībati muslimin.

The same applies to defending yourself in all these matters: preventing restitution being taken from you, withholding someone’s right, getting your lie believed or your suspicion confirmed, or establishing a fault by backbiting a Muslim.”

قُلْتُ: فَإِنْ جَادَلْتُ عَنْ ظَالِمٍ أَوْ كَاذِبٍ، فَعَلِمْتُ بِظُلْمِهِ أَوْ كَذِبِهِ أَوْ لَمْ أَعْلَمْ؟

Qultu: fa-ʾin jādaltu ʿan ẓālimin ʾaw kādhibin, fa-ʿalimtu biẓulmihi ʾaw kadhibihi ʾaw lam ʾaʿlam?

I asked: “What if I defend a wrongdoer or liar, either knowing of his injustice or falsehood or not knowing?”

قَالَ: ذَلِكَ عَلَى نَوْعَيْنِ، وَالنَّاسُ فِيهِ فِرْقَتَانِ: أَمَّا أَحَدُ الْوَجْهَيْنِ: فَأَنْ تَكُونَ عَلِمْتَ ذَلِكَ، وَأَنَّ خَصْمَهُ بَرِيءٌ أَوْ مَظْلُومٌ، فَذَلِكَ أَعْظَمُ عِنْدَ اللَّهِ تَعَالَى، وَأَنْتَ شَرِيكٌ لِلظَّالِمِ بَعْدَ مُجَادَلَتِكَ عَنْهُ، وَبِتَجْوِيزِكَ لِفِعْلِهِ، وَبِدَفْعِكَ صَاحِبَ الْحَقِّ عَنْ حَقِّهِ.

Qāla: dhālika ʿalā nawʿayni, wa-al-nāsu fīhi firqatāni: ʾammā ʾaḥadu al-wajhayni: fa-ʾan takūna ʿalimta dhālika, wa-ʾanna khaṣmahu barīʾun ʾaw maẓlūmun, fa-dhālika ʾaʿẓamu ʿinda Allāhi taʿālā, wa-ʾanta sharīkun li-al-ẓālimi baʿda mujādalatika ʿanhu, wa-bitajwīzika lifiʿlihi, wa-bidafʿika ṣāḥiba al-ḥaqqi ʿan ḥaqqihi.

He said: “There are two cases, and people divide into two groups. In the first, you know this and know that his opponent is innocent or wronged. That is graver before God Most High. After defending him, you share in the wrongdoer’s guilt by approving his action and keeping the rightful claimant from his right.

وَالْوَجْهُ الْآخَرُ: أَنْ تُجَادِلَ عَنِ الظَّالِمِ أَوِ الْكَاذِبِ أَوِ الظَّانِّ أَوِ الْمُغْتَابِ وَأَنْتَ لَا تَعْلَمُهُ. فَالنَّاسُ فِي هَذَا الْوَجْهِ نَوْعَانِ:

Wa-al-wajhu al-ʾākharu: ʾan tujādila ʿani al-ẓālimi ʾawi al-kādhibi ʾawi al-ẓānni ʾawi al-mughtābi wa-ʾanta lā taʿlamuhu. fa-al-nāsu fī hādhā al-wajhi nawʿāni:

The other case is defending the wrongdoer, liar, suspicious person, or backbiter without knowing his wrongdoing. In this case people are of two kinds.

فَنَوْعٌ مِنَ الْإِخْوَانِ وَغَيْرِهِمْ، قَدْ عَرَفْتَ بَرَاءَتَهُمْ فِي مِثْلِ ذَلِكَ، بِطُولِ خِبْرَتِكَ بِهِمْ، وَمَعْرِفَتِكَ بِأَنَّهُ مُجَانِبُونَ لِمِثْلِ ذَلِكَ مِنَ الْوَرَعِ لِلَّهِ عَزَّ وَجَلَّ، وَالْقَوْلِ بِالسُّنَّةِ. وَأَنْتَ مُطِيعٌ إِذَا جَادَلْتَ عَنْهُمْ بِعِلْمِكَ الْمُتَقَدِّمِ، إِلَّا أَنْ يُبَيِّنَ خَصْمُ مَنْ تُجَادِلُ عَنْهُ حُجَّةً وَاضِحَةً لَا يُمْكِنُ فِيهَا غَلَطٌ.

Fa-nawʿun mina al-ʾikhwāni wa-ghayrihim, qad ʿarafta barāʾatahum fī mithli dhālika, biṭūli khibratika bihim, wa-maʿrifatika bi-ʾannahu mujānibūna limithli dhālika mina al-waraʿi li-llāhi ʿazza wa-jalla, wa-al-qawli bi-al-sunnati. wa-ʾanta muṭīʿun ʾidhā jādalta ʿanhum biʿilmika al-mutaqaddimi, ʾillā ʾan yubayyina khaṣmu man tujādilu ʿanhu ḥujjatan wāḍiḥatan lā yumkinu fīhā ghalaṭun.

One kind consists of brothers and others whose innocence in such matters you know through long acquaintance, knowing that they avoid such things out of scrupulousness before God, mighty and exalted, and adherence to the Sunna. You are obedient when you defend them on the strength of your prior knowledge, unless the opponent of the person you defend presents clear proof in which error is impossible.

فَإِنْ لَمْ يُبَيِّنْ خَصْمُهُ حُجَّةً فَلَكَ أَنْ تُجَادِلَ عَنْهُ إِلَّا أَنْ تَكُونَ مُعَامَلَتُهُ عَلَى الْمُنَاظَرَةِ لِخَصْمِهِ لِيُبَيِّنَ حُجَّتَهُ، أَوْ لِيُبْطِلَ حُجَّتَهُ.

Fa-ʾin lam yubayyin khaṣmuhu ḥujjatan fa-laka ʾan tujādila ʿanhu ʾillā ʾan takūna muʿāmalatuhu ʿalā al-munāẓarati likhaṣmihi liyubayyina ḥujjatahu, ʾaw liyubṭila ḥujjatahu.

If his opponent presents no proof, you may defend him, ‘unless his dealing is by debating his opponent to make his proof clear or invalidate his proof’ [the printed exception and pronouns are uncertain].

أَمَّا النَّوْعُ الثَّانِي: فَأَنْ تَكُونَ لَمْ تَخْبُرْهُمْ بِالْوَرَعِ وَلَا بِاتِّبَاعِ السُّنَّةِ وَمُجَانَبَةِ الْبِدْعَةِ، فَلَا تُجَادِلْ عَنْهُمْ وَإِنْ كَانُوا عِنْدَكَ مَسْتُورِينَ، فَإِنَّهُ قَدْ يُمْكِنُ أَنْ يَكُونَ أَحَدُهُمْ قَدْ فَعَلَ خِلَافَ ظَاهِرِ سِتْرِهِ، فَتَثَبَّتْ وَلَا تُجَادِلْ فِيمَا لَا عِلْمَ لَكَ بِهِ.

ʾammā al-nawʿu al-thānī: fa-ʾan takūna lam takhburhum bi-al-waraʿi wa-lā bi-ittibāʿi al-sunnati wa-mujānabati al-bidʿati, fa-lā tujādil ʿanhum wa-ʾin kānū ʿindaka mastūrīna, fa-ʾinnahu qad yumkinu ʾan yakūna ʾaḥaduhum qad faʿala khilāfa ẓāhiri sitrihi, fa-tathabbat wa-lā tujādil fīmā lā ʿilma laka bihi.

In the second kind, you have no experience of their scrupulousness, adherence to the Sunna, or avoidance of innovation. Do not defend them, even if you know no exposed fault in them, for one of them may have acted contrary to his outwardly unblemished appearance. Be careful and do not dispute over what you do not know.

وَقَدْ نَهَانَا اللَّهُ عَزَّ وَجَلَّ عَنْ ذَلِكَ فَقَالَ: وَلَا تَكُنْ لِلْخَائِنِينَ خَصِيمًا وَاسْتَغْفِرِ اللَّهَ [النِّسَاءِ: 105].

Wa-qad nahānā Allāhu ʿazza wa-jalla ʿan dhālika fa-qāla: wa-lā takun li-al-khāʾinīna khaṣīman wa-istaghfiri Allāha [al-Nisāʾi: 105].

God, mighty and exalted, has forbidden us this, saying: ‘Do not be an advocate for the treacherous, and ask God’s forgiveness’ [Qurʾān, al-Nisāʾ 4:105; the last command continues into verse 106].

Source pages 92–93

وَذَلِكَ أَنَّ رَجُلًا مِنَ الْمُسْلِمِينَ اخْتَانَ رَجُلًا مِنَ الْيَهُودِ خِيَانَةً، فَرَدَّ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْهُ لِظَاهِرِ سِتْرِهِ بِالْإِسْلَامِ، فَنَهَى اللَّهُ عَزَّ وَجَلَّ نَبِيَّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ ذَلِكَ، فَلَا يَجُوزُ لَكَ أَنْ تُجَادِلَ عَمَّنْ لَمْ تَطُلْ خِبْرَتُكَ بِهِ بِالْوَرَعِ وَالتَّقْوَى، وَلَكِنْ مُنَاظَرَةٌ مَعَ تَثَبُّتٍ، وَلَا عَنْ ظَالِمٍ خَصْمَهُ حَتَّى تَعْلَمَ.

Wa-dhālika ʾanna rajulan mina al-muslimīna ikhtāna rajulan mina al-yahūdi khiyānatan, fa-radda al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama ʿanhu liẓāhiri sitrihi bi-al-ʾislāmi, fa-nahā Allāhu ʿazza wa-jalla nabiyyahu ṣallā Allāhu ʿalayhi wa-sallama ʿan dhālika, fa-lā yajūzu laka ʾan tujādila ʿamman lam taṭul khibratuka bihi bi-al-waraʿi wa-al-taqwā, wa-lākin munāẓaratun maʿa tathabbutin, wa-lā ʿan ẓālimin khaṣmahu ḥattā taʿlama.

A Muslim man had betrayed a Jewish man, and the Prophet, may God bless him and grant him peace, defended him because of the outwardly unblemished appearance conferred by his Islam. God, mighty and exalted, forbade His Prophet, may God bless him and grant him peace, to do this. Thus you may not defend someone whose scrupulousness and reverence you do not know through long experience. Instead, engage in careful examination, and do not defend someone who has wronged his opponent until you know the facts.

Source page 93

وَمِنَ النَّاسِ مَنْ يُعْرَفُ بِالظُّلْمِ، فَيَتَعَرَّضُ لَهُ مَنْ يَطْلُبُ ظُلَامَتَهُ، وَلَمْ تَعْلَمْ أَنَّهُ قَدْ ظَلَمَهُ، فَلَا تُجَادِلْ عَنْهُ، وَلَا تُنَاظِرْهُ فِي أَمْرِهِ، وَأَمْسِكْ وَاطْلُبِ الظُّلَامَةَ مِنْهُ.

Wa-mina al-nāsi man yuʿrafu bi-al-ẓulmi, fa-yataʿarraḍu lahu man yaṭlubu ẓulāmatahu, wa-lam taʿlam ʾannahu qad ẓalamahu, fa-lā tujādil ʿanhu, wa-lā tunāẓirhu fī ʾamrihi, wa-ʾamsik wa-uṭlubi al-ẓulāmata minhu.

Some people are known for injustice. If someone confronts such a person seeking redress, and you do not know whether he has wronged him, do not defend him or debate his case. Refrain, and seek redress from him.

وَمَعْنًى ثَالِثٌ: أَنْ تَدْخُلَ بَيْنَ الرَّجُلَيْنِ وَالْقَوْمِ لِتُصْلِحَ بَيْنَهُمْ، وَقَدْ غُيِّبَ عَنْكَ مَنِ الظَّالِمُ مِنْهُمْ مِنَ الْمَظْلُومِ، فَيَكُونَ لَكَ هَوًى فِي أَحَدِهِمْ لِقَرَابَةٍ أَوْ صُحْبَةٍ، أَوْ مَرْفَقٍ يَدْخُلُ عَلَيْكَ مِنْ نَاحِيَتِهِ، فَتُجَادِلَ عَنْهُ مُجَادَلَةَ مَنْ قَدِ اسْتَيْقَنَ أَنَّهُ مَظْلُومٌ، وَتَظْلِمَ خَصْمَهُ، فَذَلِكَ جَوْرٌ مِنْكَ وَظُلْمٌ لَهُ، إِذْ جَادَلْتَ عَمَّنْ لَمْ تَعْلَمْ أَنَّهُ ظَالِمٌ أَوْ مَظْلُومٌ.

Wa-maʿnan thālithun: ʾan tadkhula bayna al-rajulayni wa-al-qawmi lituṣliḥa baynahum, wa-qad ghuyyiba ʿanka mani al-ẓālimu minhum mina al-maẓlūmi, fa-yakūna laka hawan fī ʾaḥadihim liqarābatin ʾaw ṣuḥbatin, ʾaw marfaqin yadkhulu ʿalayka min nāḥiyatihi, fa-tujādila ʿanhu mujādalata man qadi istayqana ʾannahu maẓlūmun, wa-taẓlima khaṣmahu, fa-dhālika jawrun minka wa-ẓulmun lahu, ʾidh jādalta ʿamman lam taʿlam ʾannahu ẓālimun ʾaw maẓlūmun.

A third situation is intervening between two men or a group to reconcile them when you do not know who is the wrongdoer and who is wronged. You favor one of them because of kinship, companionship, or some benefit you receive from him, and defend him as though certain he is wronged, thereby wronging his opponent. This is injustice on your part, because you defend someone without knowing whether he is the wrongdoer or the victim.

بَلْ تَكُونُ بَيْنَهُمْ كَالْقَاضِي، لَا تَمِيلُ وَلَا تَحِيفُ.

Bal takūnu baynahum ka-al-qāḍī, lā tamīlu wa-lā taḥīfu.

Instead, be like a judge between them, neither taking sides nor acting unfairly.

فَكُلُّ مَنْ صَحَّتْ لَهُ حُجَّةٌ كُنْتَ مَعَهُ، حَتَّى تُخْرِجَ الْآخَرَ مِنْهَا بِبُرْهَانٍ، أَوْ تَكُونَ لَيْسَ لَكَ هَوًى فِي أَحَدِهِمَا فَتَجُورَ فِي مُحَاوَرَتِكَ، فَتَظْلِمَ هَذَا مَرَّةً، وَهَذَا مَرَّةً بِغَيْرِ عِلْمٍ، تُرِيدُ بِذَلِكَ الصُّلْحَ، فَهَذَا لَا يَجُوزُ لَكَ.

Fa-kullu man ṣaḥḥat lahu ḥujjatun kunta maʿahu, ḥattā tukhrija al-ʾākhara minhā biburhānin, ʾaw takūna laysa laka hawan fī ʾaḥadihimā fa-tajūra fī muḥāwaratika, fa-taẓlima hādhā marratan, wa-hādhā marratan bighayri ʿilmin, turīdu bi-dhālika al-ṣulḥa, fa-hādhā lā yajūzu laka.

Stand with whoever has a sound case, until you remove the other from it by proof. Or you may favor neither side yet act unjustly in the discussion, wronging one person now and the other later without knowledge, intending reconciliation. This is impermissible for you.”

قُلْتُ: فَأَيْنَ قَوْلُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَا كَذَبَ مَنْ أَصْلَحَ بَيْنَ اثْنَيْنِ»؟

Qultu: fa-ʾayna qawlu al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «mā kadhaba man ʾaṣlaḥa bayna ithnayni»?

I asked: “What, then, of the saying of the Prophet, may God bless him and grant him peace: ‘Someone who reconciles two people has not lied’?”

قَالَ: لَيْسَ مَعْنَى ذَلِكَ أَنْ تَظْلِمَ مُسْلِمًا بِغَيْرِ عِلْمٍ، وَلَكِنْ مُدَارَاةٌ وَمُعَارَضَةٌ، لِتَرَى مَا فِي صَدْرِ كُلِّ وَاحِدٍ عَلَى صَاحِبِهِ، أَوْ صَدْرِ الْغَضْبَانِ مِنْهُمَا وَالضَّارِّ، حَتَّى يَصْطَلِحَا.

Qāla: laysa maʿnā dhālika ʾan taẓlima musliman bighayri ʿilmin, wa-lākin mudārātun wa-muʿāraḍatun, litarā mā fī ṣadri kulli wāḥidin ʿalā ṣāḥibihi, ʾaw ṣadri al-ghaḍbāni minhumā wa-al-ḍārri, ḥattā yaṣṭaliḥā.

He said: “It does not mean that you may wrong a Muslim without knowledge. It means tact and indirect engagement, so that you see what each harbors against the other, or what the angry and harmful one harbors, until they reconcile.

فَلَا يَجُوزُ أَنْ يُعِينَ ظَالِمًا وَلَا مَظْلُومًا إِلَّا بِالْحَقِّ، لَا بِتَصْرِيحٍ وَلَا بِتَعْرِيضٍ وَلَا بِشَاهِدٍ.

Fa-lā yajūzu ʾan yuʿīna ẓāliman wa-lā maẓlūman ʾillā bi-al-ḥaqqi, lā bitaṣrīḥin wa-lā bitaʿrīḍin wa-lā bishāhidin.

One may aid neither a wrongdoer nor a victim except through truth, not through an explicit claim, an allusion, or a witness [contrary to truth].

وَمِنْهُ: حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، قَالَ: نَا حَمَّادُ بْنُ زَيْدٍ، قَالَ: نَا أَيُّوبُ، عَنْ هَارُونَ، عَنْ زَيْدِ بْنِ سُوَيْدٍ الرَّقَاشِيِّ قَالَ: قَالَ سَعِيدُ بْنُ الْمُسَيَّبِ: «مَنْ مَشَى مَعَ خَصْمٍ يُرِي خَصْمَهُ أَنَّهُ يَشْهَدُ عَلَيْهِ فَهُوَ شَاهِدُ زُورٍ».

Wa-minhu: ḥaddathanā Sulaymānu bnu Ḥarbin, qāla: nā Ḥammādu bnu Zaydin, qāla: nā ʾAyyūbu, ʿan Hārūna, ʿan Zaydi bni Suwaydin al-Raqāshiyyi qāla: qāla Saʿīdu bnu al-Musayyabi: «man mashā maʿa khaṣmin yurī khaṣmahu ʾannahu yash-hadu ʿalayhi fa-huwa shāhidu zūrin».

An example: Sulaymān ibn Ḥarb related to us, saying: Ḥammād ibn Zayd related to us, saying: Ayyūb related to us, from Hārūn, from Zayd ibn Suwayd al-Raqāshī, who said: Saʿīd ibn al-Musayyab said, ‘Whoever walks with a litigant, making his opponent think that he will testify against him, is a false witness.’

حَدَّثَنَا سُرَيْجٌ، عَنْ أَيُّوبَ وَعَبْدِ اللَّهِ بْنِ أَبِي زَائِدَةَ، عَنْ هَارُونَ، عَنْ زَيْدِ بْنِ سُوَيْدٍ الرَّقَاشِيِّ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ مِثْلَهُ.

Ḥaddathanā Surayjun, ʿan ʾAyyūba wa-ʿAbdi Allāhi bni ʾAbī Zāʾidata, ʿan Hārūna, ʿan Zaydi bni Suwaydin al-Raqāshiyyi, ʿan Saʿīdi bni al-Musayyabi mithlahu.

Surayj related the same to us, from Ayyūb and ʿAbd Allāh ibn Abī Zāʾida, from Hārūn, from Zayd ibn Suwayd al-Raqāshī, from Saʿīd ibn al-Musayyab.”

Source page 94

التَّفْوِيضُ

Al-tafwīḍu

Entrusting one’s affairs to God

قُلْتُ: مَا التَّفْوِيضُ إِلَى اللَّهِ عَزَّ وَجَلَّ؟ فَإِنَّ اللَّهَ تَعَالَى مَدَحَ مُؤْمِنَ آلِ فِرْعَوْنَ، فَأَخْبَرَ بِمَا نَاجَاهُ بِهِ حِينَ بَايَنَ قَوْمَهُ، وَأَظْهَرَ لَهُمُ الْخِلَافَ فَقَالَ: وَأُفَوِّضُ أَمْرِي إِلَى اللَّهِ إِنَّ اللَّهَ بَصِيرٌ بِالْعِبَادِ [غَافِرٍ: 44].

Qultu: mā al-tafwīḍu ʾilā Allāhi ʿazza wa-jalla? fa-ʾinna Allāha taʿālā madaḥa muʾmina ʾāli Firʿawna, fa-ʾakhbara bimā nājāhu bihi ḥīna bāyana qawmahu, wa-ʾaẓhara lahumu al-khilāfa fa-qāla: wa-ʾufawwiḍu ʾamrī ʾilā Allāhi ʾinna Allāha baṣīrun bi-al-ʿibādi [Ghāfirin: 44].

I asked: “What is entrusting one’s affairs to God, mighty and exalted? God Most High praised the believer from Pharaoh’s people, recounting what he said in intimate prayer when he separated from his people and openly opposed them: ‘I entrust my affair to God; God sees His servants’ [Qurʾān, Ghāfir 40:44].

وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِرَجُلَيْنِ: «فَوِّضَا أَمْرَكُمَا إِلَى اللَّهِ عَزَّ وَجَلَّ تَسْتَرِيحَا». وَقَالَ عَامِرُ بْنُ عَبْدِ اللَّهِ لِأُخْتِهِ: «فَوِّضِي أَمْرَكِ إِلَى اللَّهِ تَسْتَرِيحِي».

Wa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama lirajulayni: «fawwiḍā ʾamrakumā ʾilā Allāhi ʿazza wa-jalla tastarīḥā». wa-qāla ʿĀmiru bnu ʿAbdi Allāhi li-ʾukhtihi: «fawwiḍī ʾamraki ʾilā Allāhi tastarīḥī».

The Prophet, may God bless him and grant him peace, told two men: ‘Entrust your affairs to God, mighty and exalted, and find rest.’ ʿĀmir ibn ʿAbd Allāh told his sister: ‘Entrust your affair to God and find rest.’”

قَالَ: إِنَّكَ سَأَلْتَ عَنْ أَمْرٍ عَظِيمٍ. مَنْ وَهَبَهُ اللَّهُ ذَلِكَ زَالَتْ عَنْهُ الْهُمُومُ لِلدُّنْيَا، وَالْمَخَافَةُ لِلْعِبَادِ، وَالطَّمَعُ فِيمَا فِي أَيْدِيهِمْ، وَتَرَكَ النَّظَرَ مِنَ الْمُؤْمِنِ إِلَى حِيلَةِ نَفْسِهِ. فَهَذِهِ رَاحَةٌ لِلْقُلُوبِ، وَفَرَاغٌ مِنْهَا لِطَاعَةِ اللَّهِ.

Qāla: ʾinnaka saʾalta ʿan ʾamrin ʿaẓīmin. man wahabahu Allāhu dhālika zālat ʿanhu al-humūmu li-al-dunyā, wa-al-makhāfatu li-al-ʿibādi, wa-al-ṭamaʿu fīmā fī ʾaydīhim, wa-taraka al-naẓara mina al-muʾmini ʾilā ḥīlati nafsihi. fa-hādhihi rāḥatun li-al-qulūbi, wa-farāghun minhā liṭāʿati Allāhi.

He said: “You have asked about something momentous. Whoever receives this gift from God is freed from worldly worries, fear of people, and coveting what they possess, and abandons the believer’s reliance on his own resourcefulness. This brings rest to hearts and frees them for obedience to God.

وَيَدُلُّكَ عَلَى ذَلِكَ قَوْلُ الْمُصْطَفَى صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «فَوِّضَا أَمْرَكُمَا إِلَى اللَّهِ تَسْتَرِيحَا».

Wa-yadulluka ʿalā dhālika qawlu al-muṣṭafā ṣallā Allāhu ʿalayhi wa-sallama: «fawwiḍā ʾamrakumā ʾilā Allāhi tastarīḥā».

The saying of the Chosen One, may God bless him and grant him peace, points to this: ‘Entrust your affairs to God and find rest.’

وَالتَّفْوِيضُ عَمَلُ نِيَّةٍ، لَا مُؤْنَةَ لَهُ عَلَى الْقَلْبِ وَالْبَدَنِ، بَلْ فِيهِ الرَّاحَةُ لِلْقَلْبِ وَالْبَدَنِ.

Wa-al-tafwīḍu ʿamalu niyyatin, lā muʾnata lahu ʿalā al-qalbi wa-al-badani, bal fīhi al-rāḥatu li-al-qalbi wa-al-badani.

Entrusting is an act of intention. It imposes no burden on heart or body; rather, it brings rest to both.

وَكَيْفَ تَلْحَقُ الْمُؤْنَةُ وَالْهَمُّ مَنْ فَوَّضَ أَمْرَهُ إِلَى اللَّهِ تَعَالَى، وَتَبَرَّأَ مِنَ النَّظَرِ إِلَى نَفْسِهِ، أَوْ إِلَى أَحَدٍ سِوَى مَنْ فَوَّضَ إِلَيْهِ أَمْرَهُ، لِأَنَّ مَنْ فَعَلَ ذَلِكَ مِنْ أَهْلِ الدُّنْيَا، فَفَوَّضَ أَمْرَهُ إِلَى مَنْ طَمِعَ أَنْ يَقُومَ بِهِ، لَمُسْتَرِيحُ الْقَلْبِ وَالْبَدَنِ، قَلِيلُ الْهَمِّ وَالْغَمِّ، وَالِاهْتِمَامِ وَالِاحْتِيَالِ.

Wa-kayfa talḥaqu al-muʾnatu wa-al-hammu man fawwaḍa ʾamrahu ʾilā Allāhi taʿālā, wa-tabarraʾa mina al-naẓari ʾilā nafsihi, ʾaw ʾilā ʾaḥadin siwā man fawwaḍa ʾilayhi ʾamrahu, li-ʾanna man faʿala dhālika min ʾahli al-dunyā, fa-fawwaḍa ʾamrahu ʾilā man ṭamiʿa ʾan yaqūma bihi, lamustarīḥu al-qalbi wa-al-badani, qalīlu al-hammi wa-al-ghammi, wa-al-ihtimāmi wa-al-iḥtiyāli.

How can burden and worry reach someone who entrusts his affair to God Most High and renounces looking to himself or anyone except the One to whom he has entrusted it? Even someone in worldly life who hands his affair to a person he hopes will manage it finds rest of heart and body, with little worry, sorrow, preoccupation, or scheming.

فَكَيْفَ بِمَنْ فَوَّضَ أَمْرَهُ إِلَى اللَّهِ عَزَّ وَجَلَّ، الْمَلِكِ الْأَعْلَى، الَّذِي لَا يَكُونُ شَيْءٌ إِلَّا مَا أَرَادَهُ وَدَبَّرَهُ، وَلَا يَفُوتُهُ شَيْءٌ، وَلَا يُعْجِزُهُ شَيْءٌ.

Fa-kayfa biman fawwaḍa ʾamrahu ʾilā Allāhi ʿazza wa-jalla, al-maliki al-ʾaʿlā, alladhī lā yakūnu shayʾun ʾillā mā ʾarādahu wa-dabbarahu, wa-lā yafūtuhu shayʾun, wa-lā yuʿjizuhu shayʾun.

How much more for someone who entrusts his affair to God, mighty and exalted, the Highest King, before whom nothing occurs except what He wills and orders, nothing escapes Him, and nothing defeats Him.

وَمَعَ ذَلِكَ فَإِنَّهُ أَمَرَ بِالتَّفْوِيضِ إِلَيْهِ، وَضَمِنَ لِلْمُفَوِّضِينَ إِلَيْهِ الْكِفَايَةَ لِمَا هَمَّهُمْ، وَالْقِيَامَ لَهُمْ بِمَا فَوَّضُوا إِلَيْهِ مِنْ أُمُورِهِمْ.

Wa-maʿa dhālika fa-ʾinnahu ʾamara bi-al-tafwīḍi ʾilayhi, wa-ḍamina li-al-mufawwiḍīna ʾilayhi al-kifāyata limā hammahum, wa-al-qiyāma lahum bimā fawwaḍū ʾilayhi min ʾumūrihim.

Moreover, He commanded people to entrust themselves to Him and guaranteed those who do so sufficiency for what concerns them, and that He would manage the affairs they entrust to Him.

وَالتَّفْوِيضُ مِنْ خَالِصِ التَّوَكُّلِ عَلَى اللَّهِ عَزَّ وَجَلَّ، لِلثِّقَةِ بِهِ، وَالْمَعْرِفَةِ بِنَفَاذِ قُدْرَتِهِ، وَرَحْمَتِهِ وَرَأْفَتِهِ.

Wa-al-tafwīḍu min khāliṣi al-tawakkuli ʿalā Allāhi ʿazza wa-jalla, li-al-thiqati bihi, wa-al-maʿrifati binafādhi qudratihi, wa-raḥmatihi wa-raʾfatihi.

Entrusting is among the purest forms of reliance on God, mighty and exalted, arising from confidence in Him and knowledge of His effective power, mercy, and compassion.

فَالتَّفْوِيضُ الْإِلْجَاءُ مِنْ قَلْبِ الْمُؤْمِنِ إِلَى اللَّهِ تَعَالَى فِي الْأُمُورِ كُلِّهَا، الَّتِي تُخَافُ وَتُرْجَا، أَوْ يُحْتَاجُ إِلَيْهَا مِنْ أُمُورِ الدُّنْيَا وَالْآخِرَةِ يَوْمَ الْحِسَابِ.

Fa-al-tafwīḍu al-ʾiljāʾu min qalbi al-muʾmini ʾilā Allāhi taʿālā fī al-ʾumūri kullihā, allatī tukhāfu wa-turjā, ʾaw yuḥtāju ʾilayhā min ʾumūri al-dunyā wa-al-ʾākhirati yawma al-ḥisābi.

Entrusting is the believing heart’s taking refuge in God Most High concerning every affair that is feared, hoped for, or needed in this world and in the hereafter on the Day of Reckoning.

Source pages 94–95

وَالْمُرِيدُونَ فِي ذَلِكَ رَجُلَانِ: رَجُلٌ اعْتَقَدَ مِنْ قَلْبِهِ أَنَّهُ أَلْجَأَ أُمُورَهُ كُلَّهَا إِلَى اللَّهِ، مُتَبَرِّئًا مِنَ الْحَوْلِ وَالْقُوَّةِ مِنْ نَفْسِهِ وَمِنَ الْخَلْقِ، إِلَّا إِلَى اللَّهِ تَعَالَى، وَلَا يَنْتَظِرُ لُطْفًا وَلَا صُنْعًا إِلَّا مِنْ عِنْدِهِ، قَدْ طَابَتْ وَسَخَتْ نَفْسُهُ بِإِلْجَائِهِ الْأُمُورَ إِلَى مَوْلَاهُ، وَهُوَ مَعَ ذَلِكَ عَلَى خَطَرٍ أَنْ يَخْدَعَهُ الشَّيْطَانُ، فَيُدْخِلَ عَلَيْهِ النِّسْيَانَ وَالْغَفْلَةَ فِي أَنَّهُ يَمْلِكُ أَمْرَهُ، وَلَكِنَّهُ عَجَزَ عَنْهُ فَلَجَأَ إِلَى مَوْلَاهُ،

Wa-al-murīdūna fī dhālika rajulāni: rajulun iʿtaqada min qalbihi ʾannahu ʾaljaʾa ʾumūrahu kullahā ʾilā Allāhi, mutabarriʾan mina al-ḥawli wa-al-quwwati min nafsihi wa-mina al-khalqi, ʾillā ʾilā Allāhi taʿālā, wa-lā yantaẓiru luṭfan wa-lā ṣunʿan ʾillā min ʿindihi, qad ṭābat wa-sakhat nafsuhu bi-ʾiljāʾihi al-ʾumūra ʾilā mawlāhu, wa-huwa maʿa dhālika ʿalā khaṭarin ʾan yakhdaʿahu al-shayṭānu, fa-yudkhila ʿalayhi al-nisyāna wa-al-ghaflata fī ʾannahu yamliku ʾamrahu, wa-lākinnahu ʿajaza ʿanhu fa-lajaʾa ʾilā mawlāhu,

Seekers in this matter are of two kinds. One inwardly believes that he has referred all his affairs to God, renouncing any power or strength in himself or creatures, looking only to God Most High. He expects kindness and action only from Him, and his soul is content and willing to place its affairs with its Patron. Yet he remains in danger of Satan’s deception: Satan may introduce forgetfulness and heedlessness, making him think that he owns his affair but, being unable to manage it, has taken refuge with his Patron.

Source page 95

فَعِنْدَ ذَلِكَ دَخَلَ عَلَيْهِ الشَّيْطَانُ مِنْ بَابٍ مِنَ الْعُجْبِ دَقِيقٍ لَا يَفْطَنُ إِلَيْهِ إِلَّا الْعُلَمَاءُ السَّمَاسِرَةُ.

Fa-ʿinda dhālika dakhala ʿalayhi al-shayṭānu min bābin mina al-ʿujbi daqīqin lā yafṭanu ʾilayhi ʾillā al-ʿulamāʾu al-samāsiratu.

Satan has then entered through a subtle door of self-admiration recognized only by scholars who are expert appraisers.

وَالرَّجُلُ الثَّانِي اعْتَقَدَ فِي قَلْبِهِ أَنَّهُ لَا أَمْرَ لَهُ، وَلَا حَوْلَ وَلَا قُوَّةَ، وَلَا مِلْكَ لَهُ يَحْتَاجُ أَنْ يُلْجِئَهُ إِلَى رَبِّهِ، وَلَكِنْ رَبُّهُ مَالِكُ نَفْسِهِ، وَجَمِيعِ أُمُورِهِ، فَإِنَّمَا مَعْنَاهُ بِتَفْوِيضِهِ أُمُورَهُ: أَنَّهُ فَوَّضَ الْأُمُورَ الَّتِي لَا يَمْلِكُهَا إِلَى اللَّهِ عَزَّ وَجَلَّ.

Wa-al-rajulu al-thānī iʿtaqada fī qalbihi ʾannahu lā ʾamra lahu, wa-lā ḥawla wa-lā quwwata, wa-lā milka lahu yaḥtāju ʾan yuljiʾahu ʾilā rabbihi, wa-lākin rabbuhu māliku nafsihi, wa-jamīʿi ʾumūrihi, fa-ʾinnamā maʿnāhu bitafwīḍihi ʾumūrahu: ʾannahu fawwaḍa al-ʾumūra allatī lā yamlikuhā ʾilā Allāhi ʿazza wa-jalla.

The second person believes in his heart that he has no command, no power or strength, and no possession that he needs to refer to his Lord. Rather, his Lord owns his very self and all his affairs. What he means by entrusting his affairs is that he entrusts to God, mighty and exalted, affairs he does not own.

فَيَقُولُ فِي نَفْسِهِ: الْأُمُورُ كُلُّهَا لِلَّهِ، وَبِاللَّهِ وَتَكُونُ وَتَتَصَرَّفُ، فَأَلْجَأْتُ الْأُمُورَ كُلَّهَا إِلَى اللَّهِ عَزَّ وَجَلَّ، وَأَنَا مُنْتَظِرٌ لِمَا يَقْضِي وَيَقْدِرُ، أُحْسِنُ الظَّنَّ بِهِ إِذْ مَنَّ عَلَيَّ بِالِانْتِظَارِ لِذَلِكَ أَنْ يُطَافَ بِي، وَيُنْظَرَ إِلَيَّ، وَيُحْسَنَ إِلَيَّ، وَيُخْتَارَ لِي،

Fa-yaqūlu fī nafsihi: al-ʾumūru kulluhā li-llāhi, wa-bi-Allāhi wa-takūnu wa-tataṣarrafu, fa-ʾaljaʾtu al-ʾumūra kullahā ʾilā Allāhi ʿazza wa-jalla, wa-ʾanā muntaẓirun limā yaqḍī wa-yaqdiru, ʾuḥsinu al-ẓanna bihi ʾidh manna ʿalayya bi-al-intiẓāri li-dhālika ʾan yuṭāfa bī, wa-yunẓara ʾilayya, wa-yuḥsana ʾilayya, wa-yukhtāra lī,

He tells himself: ‘All affairs belong to God; through God they come to be and unfold. I have referred them all to God, mighty and exalted, and await what He judges and decrees, holding a favorable expectation of Him, since He has granted me the favor of waiting for this: that I be attended to [the printed verb is unusual], looked upon, treated well, and chosen for.

فَلَا أَمْرَ لِي فَأُفَوِّضَهُ، وَالْأَمْرُ كُلُّهُ لِرَبِّي، فَقَدْ فَوَّضْتُ إِلَيْهِ الْأُمُورَ كُلَّهَا، وَأَلْجَأْتُهَا، مُنْتَظِرًا لِصُنْعِهِ وَلُطْفِهِ.

Fa-lā ʾamra lī fa-ʾufawwiḍahu, wa-al-ʾamru kulluhu lirabbī, fa-qad fawwaḍtu ʾilayhi al-ʾumūra kullahā, wa-ʾaljaʾtuhā, muntaẓiran liṣunʿihi wa-luṭfihi.

I have no affair of my own to entrust. All command belongs to my Lord. I have entrusted and referred all affairs to Him, awaiting His action and kindness.

وَإِنَّمَا قَوْلِي: أُفَوِّضُ أَمْرِي إِلَى اللَّهِ، أَيِ الَّذِي لَا أَمْلِكُهُ، وَإِنَّمَا تَسْمِيَتِي لَسْتُ أَعْنِي بِهَا مِلْكِي، إِنَّمَا قَوْلِي: أَمْرِي، مَعْنَاهُ: أَمْرِي الَّذِي أَحْتَاجُ إِلَيْهِ مِنْ مِلْكِ رَبِّي، لَا مِنْ مِلْكِي، فَهُوَ الْمَالِكُ لَهُ.

Wa-ʾinnamā qawlī: ʾufawwiḍu ʾamrī ʾilā Allāhi, ʾayi alladhī lā ʾamlikuhu, wa-ʾinnamā tasmiyatī lastu ʾaʿnī bihā milkī, ʾinnamā qawlī: ʾamrī, maʿnāhu: ʾamrī alladhī ʾaḥtāju ʾilayhi min milki rabbī, lā min milkī, fa-huwa al-māliku lahu.

When I say, “I entrust my affair to God,” I mean an affair I do not own. In naming it mine, I do not mean ownership. “My affair” means the affair I need from my Lord’s possession, not my own. He owns it.

كَقَوْلِي: أَحْتَاجُ إِلَى رِزْقِي الَّذِي لَمْ أَمْلِكْهُ بَعْدُ. فَكَذَلِكَ يَكُونُ التَّفْوِيضُ.

Kaqawlī: ʾaḥtāju ʾilā rizqī alladhī lam ʾamlik-hu baʿdu. fa-ka-dhālika yakūnu al-tafwīḍu.

It is like saying, “I need my provision,” when I do not yet possess it.’ That is how entrusting should be understood.

فَهَذَا الَّذِي لَمْ تَدْخُلْ عَلَيْهِ أَيُّ أُغْلُوطَةٍ، وَوَضَعَ نَفْسَهُ مِنَ الْعُبُودِيَّةِ حَيْثُ وَضَعَهَا مَوْلَاهُ، وَأَفْرَدَ اللَّهَ بِالرُّبُوبِيَّةِ، وَالْقُدْرَةِ عَلَى جَمِيعِ الْأُمُورِ، وَالتَّدْبِيرِ لَهَا دُونَ سِوَاهُ، فَهَذَا الَّذِي يَكْفِيهِ اللَّهُ وَيَخْتَارُ لَهُ.

Fa-hādhā alladhī lam tadkhul ʿalayhi ʾayyu ʾughlūṭatin, wa-waḍaʿa nafsahu mina al-ʿubūdiyyati ḥaythu waḍaʿahā mawlāhu, wa-ʾafrada Allāha bi-al-rubūbiyyati, wa-al-qudrati ʿalā jamīʿi al-ʾumūri, wa-al-tadbīri lahā dūna siwāhu, fa-hādhā alladhī yakfīhi Allāhu wa-yakhtāru lahu.

No fallacy has entered upon this person. He has placed himself in the servanthood where his Patron placed him and acknowledged God alone in lordship, power over all affairs, and their governance. This is the person for whom God provides sufficiency and chooses.

فَإِنْ غَلِطَ رَجَوْتُ أَنْ يَتَجَاوَزَ اللَّهُ عَنْ غَلَطِهِ، إِذْ كَانَ الْغَالِبُ عَلَى قَلْبِهِ تَفْوِيضَ الْأُمُورِ كُلِّهَا إِلَى رَبِّهِ.

Fa-ʾin ghaliṭa rajawtu ʾan yatajāwaza Allāhu ʿan ghalaṭihi, ʾidh kāna al-ghālibu ʿalā qalbihi tafwīḍa al-ʾumūri kullihā ʾilā rabbihi.

If he errs, I hope God will overlook his error, since what predominates in his heart is entrusting all affairs to his Lord.

وَالْمُفَوِّضُ مُكْتَفٍ مُسْتَرِيحٌ. أَلَمْ تَسْمَعْ مَوْلَايَ يَقُولُ يُخْبِرُ عَنْ قَوْلِ الْعَبْدِ الصَّالِحِ، وَكَيْفَ فَعَلَ بِهِ حِينَ فَوَّضَ إِلَيْهِ أَمْرَهُ، فَقَالَ: وَأُفَوِّضُ أَمْرِي إِلَى اللَّهِ إِنَّ اللَّهَ بَصِيرٌ بِالْعِبَادِ [غَافِرٍ: 44]. فَقَالَ اللَّهُ عَزَّ وَجَلَّ:

Wa-al-mufawwiḍu muktafin mustarīḥun. ʾalam tasmaʿ mawlāya yaqūlu yukhbiru ʿan qawli al-ʿabdi al-ṣāliḥi, wa-kayfa faʿala bihi ḥīna fawwaḍa ʾilayhi ʾamrahu, fa-qāla: wa-ʾufawwiḍu ʾamrī ʾilā Allāhi ʾinna Allāha baṣīrun bi-al-ʿibādi [Ghāfirin: 44]. fa-qāla Allāhu ʿazza wa-jalla:

The one who entrusts is content and at rest. Have you not heard my Patron recount the words of the righteous servant and what He did for him when he entrusted his affair to Him? He said: ‘I entrust my affair to God; God sees His servants’ [Qurʾān, Ghāfir 40:44]. Then God, mighty and exalted, said:

فَوَقَاهُ اللَّهُ سَيِّئَاتِ مَا مَكَرُوا وَحَاقَ بِآلِ فِرْعَوْنَ سُوءُ الْعَذَابِ [غَافِرٍ: 45].

Fa-waqāhu Allāhu sayyiʾāti mā makarū wa-ḥāqa bi-ʾāli Firʿawna sūʾu al-ʿadhābi [Ghāfirin: 45].

‘God protected him from the evils of their plotting, and the people of Pharaoh were engulfed by terrible punishment’ [Qurʾān, Ghāfir 40:45].”

قُلْتُ: فَبِمَ يُنَالُ التَّفْوِيضُ لِلَّهِ عَزَّ وَجَلَّ؟

Qultu: fa-bima yunālu al-tafwīḍu li-llāhi ʿazza wa-jalla?

I asked: “How is entrusting oneself to God, mighty and exalted, attained?”

قَالَ: بِغَيْرِ كَبِيرِ مُؤْنَةٍ فِي قَلْبٍ، وَلَا تَعَبٍ فِي بَدَنٍ، وَلَا تَعْلِيمٍ مِنْ أَحَدٍ، وَلَا إِنْفَاقٍ مِنْ مَالٍ، وَلَا عَمَلٍ مِنْ جَارِحَةٍ، إِلَّا الْمُنَاجَاةَ لِلَّهِ عَزَّ وَجَلَّ بِاللِّسَانِ، بَعْدَ اعْتِقَادِ الْقَلْبِ.

Qāla: bighayri kabīri muʾnatin fī qalbin, wa-lā taʿabin fī badanin, wa-lā taʿlīmin min ʾaḥadin, wa-lā ʾinfāqin min mālin, wa-lā ʿamalin min jāriḥatin, ʾillā al-munājāta li-llāhi ʿazza wa-jalla bi-al-lisāni, baʿda iʿtiqādi al-qalbi.

He said: “Without great burden on the heart, fatigue of the body, instruction from anyone, expenditure of money, or action of a limb, except intimate prayer to God, mighty and exalted, with the tongue after the heart has formed its conviction.

Source page 96

وَهُوَ: أَنْ يَتَفَكَّرَ الْمُرِيدُ الْمُؤْمِنُ فِي صِغَرِ قَدْرِهِ فِي نَفْسِهِ وَمَا أُزِيلَ عَنْهَا مِنَ الطَّلَبِ لِشَيْءٍ مِنْ نَفْسِهِ، أَوْ مِنْ غَيْرِهِ، إِلَّا مَا أَعْطَاهُ مَوْلَاهُ، وَمَنَّ عَلَيْهِ بِهِ،

Wa-huwa: ʾan yatafakkara al-murīdu al-muʾminu fī ṣighari qadrihi fī nafsihi wa-mā ʾuzīla ʿanhā mina al-ṭalabi lishayʾin min nafsihi, ʾaw min ghayrihi, ʾillā mā ʾaʿṭāhu mawlāhu, wa-manna ʿalayhi bihi,

The believing seeker reflects on his own insignificance and how the claim to obtain anything from himself or anyone else has been removed from him, except what his Patron gives him and graciously bestows upon him.

فَيَعْقِلَ مِنْ صِغَرِ نَفْسِهِ وَضَعْفِهَا وَمَهَانَتِهَا وَقِلَّةِ حِيلَتِهَا، وَضَعْفِ جَمِيعِ الْخَلَائِقِ وَمَهَانَتِهِمْ، أَنَّهُمْ لَا يُرِيدُونَ أَوْ يُحْدِثُونَ مِنْ فِعْلِ خَيْرٍ، أَوْ صَرْفِ مَكْرُوهٍ، إِلَّا مَا دَبَّرَهُ الْمَوْلَى الْكَرِيمُ.

Fa-yaʿqila min ṣighari nafsihi wa-ḍaʿfihā wa-mahānatihā wa-qillati ḥīlatihā, wa-ḍaʿfi jamīʿi al-khalāʾiqi wa-mahānatihim, ʾannahum lā yurīdūna ʾaw yuḥdithūna min fiʿli khayrin, ʾaw ṣarfi makrūhin, ʾillā mā dabbarahu al-mawlā al-karīmu.

From his soul’s smallness, weakness, lowliness, and lack of resourcefulness, and from all creatures’ weakness and lowliness, he understands that they neither will nor bring about any good action or removal of harm except what the Generous Patron has ordered.

وَيَتَفَكَّرَ وَيَتَذَكَّرَ: أَنَّ الرَّبَّ هُوَ الْقَادِرُ وَأَنَّهُ لَا إِلَٰهَ إِلَّا الَّذِي لَا يَكُونُ إِلَّا مَا أَرَادَ وَدَبَّرَ، وَأَنَّهُ لَا يُعْجِزُهُ شَيْءٌ أَرَادَهُ، وَأَنَّهُ وَجَمِيعَ الْعِبَادِ لَا يَنَالُونَ خَيْرًا إِلَّا مِنْ عِنْدِ رَبِّهِمْ، وَلَا يَصْرِفُونَ عَنْ أَنْفُسِهِمْ سُوءًا إِلَّا مَا صَرَفَهُ عَنْهُمْ.

Wa-yatafakkara wa-yatadhakkara: ʾanna al-rabba huwa al-qādiru wa-ʾannahu lā ʾilāha ʾillā alladhī lā yakūnu ʾillā mā ʾarāda wa-dabbara, wa-ʾannahu lā yuʿjizuhu shayʾun ʾarādahu, wa-ʾannahu wa-jamīʿa al-ʿibādi lā yanālūna khayran ʾillā min ʿindi rabbihim, wa-lā yaṣrifūna ʿan ʾanfusihim sūʾan ʾillā mā ṣarafahu ʿanhum.

He reflects and remembers that the Lord is the One with power, that there is no god but the One whose will and ordering alone come to pass, and that nothing He wills defeats Him. He and all servants obtain good only from their Lord, and repel from themselves only the evil He repels from them.

فَإِذَا عَقَلَ ذَلِكَ، عَلِمَ أَنَّ الْجَهْلَ مِنْهُ أَنْ يَنْظُرَ إِلَى نَفْسِهِ، أَوْ إِلَى أَحَدٍ سِوَى مَوْلَاهُ، فَقَالَ فِي نَفْسِهِ: أَلْجَأْتُ أُمُورِي كُلَّهَا إِلَى رَبِّي، الْمَالِكِ لَا مَالِكَ سِوَاهُ، وَلَا أَنْتَظِرُ وَلَا أَتَّكِلُ وَلَا آمُلُ وَلَا أَخَافُ، وَلَا أَحْذَرُ غَيْرَهُ.

Fa-ʾidhā ʿaqala dhālika, ʿalima ʾanna al-jahla minhu ʾan yanẓura ʾilā nafsihi, ʾaw ʾilā ʾaḥadin siwā mawlāhu, fa-qāla fī nafsihi: ʾaljaʾtu ʾumūrī kullahā ʾilā rabbī, al-māliki lā mālika siwāhu, wa-lā ʾantaẓiru wa-lā ʾattakilu wa-lā ʾāmulu wa-lā ʾakhāfu, wa-lā ʾaḥdharu ghayrahu.

When he understands this, he knows that looking to himself or anyone but his Patron is ignorance. He tells himself: ‘I have referred all my affairs to my Lord, the Master besides whom there is no master. I wait for, rely on, hope in, fear, and guard against none but Him.’

فَالْمُرِيدُ يَنَالُ بِالتَّفْوِيضِ بِهَذِهِ الْمَعْرِفَةِ، عَنْ هَذِهِ الْفِكْرَةِ وَالتَّذَكُّرِ، كَمَا وَصَفْتُ لَكَ.

Fa-al-murīdu yanālu bi-al-tafwīḍi bi-hādhihi al-maʿrifati, ʿan hādhihi al-fikrati wa-al-tadhakkuri, kamā waṣaftu laka.

The seeker attains this through entrusting, with this knowledge arising from reflection and recollection, as I have described to you.”

قُلْتُ: فَمَا يُورِثُ اللَّهُ الْمُفَوِّضَ إِلَيْهِ الْأُمُورَ كُلَّهَا؟

Qultu: fa-mā yūrithu Allāhu al-mufawwiḍa ʾilayhi al-ʾumūra kullahā?

I asked: “What does God bestow upon someone who entrusts all affairs to Him?”

قَالَ: زَوَالَ جَمِيعِ هُمُومِ الدُّنْيَا، وَزَوَالَ خَوْفِ جَمِيعِ الْعِبَادِ، وَزَوَالَ الرَّجَاءِ لِأَحَدٍ مِنْهُمْ، وَتَرْكَ التَّطَلُّعِ، وَالِاسْتِشْرَافِ لِمَا يَكُونُ مِنْهُمْ، وَزَوَالَ الِاتِّكَالِ عَلَى حَيَاةِ نَفْسِهِ.

Qāla: zawāla jamīʿi humūmi al-dunyā, wa-zawāla khawfi jamīʿi al-ʿibādi, wa-zawāla al-rajāʾi li-ʾaḥadin minhum, wa-tarka al-taṭalluʿi, wa-al-istishrāfi limā yakūnu minhum, wa-zawāla al-ittikāli ʿalā ḥayāti nafsihi.

He said: “The disappearance of all worldly worries, all fear of people, and all hope in any of them; giving up looking expectantly toward what they may provide; and ceasing to rely upon his own life.

فَلَمَّا حَلَّ هَذَا الْمَحَلَّ، لَمْ يَسْتَعْمِلْ جَارِحَةً مِنْ جَوَارِحِهِ تَقَرُّبًا إِلَى أَحَدٍ سِوَاهُ، رَجَاءَ مَنْفَعَةٍ مِنْهُ، وَلَا دَفْعِ ضُرٍّ عَنْهُ، وَلَا فَقْرٍ إِلَيْهِ، وَاسْتَغْنَى بِاللَّهِ.

Fa-lammā ḥalla hādhā al-maḥalla, lam yastaʿmil jāriḥatan min jawāriḥihi taqarruban ʾilā ʾaḥadin siwāhu, rajāʾa manfaʿatin minhu, wa-lā dafʿi ḍurrin ʿanhu, wa-lā faqrin ʾilayhi, wa-istaghnā bi-Allāhi.

When he reaches this state, he uses no limb to draw near to anyone but Him, hoping to obtain a benefit or ward off harm through that person, or out of need for him. He finds sufficiency in God.”

قُلْتُ: وَكَيْفَ يَجُوزُ لَهُ طَلَبُ مَعَاشٍ، أَوِ اهْتِمَامٌ لِأَمْرِ دِينِهِ، أَوْ مُعَاتَبَةٌ لِنَفْسِهِ عَلَى مَا صَنَعَ، أَوْ عَزْمٌ عَلَى طَاعَةٍ أَوْ مَعَاشٍ، وَقَدْ فَوَّضَ أَمْرَهُ إِلَى اللَّهِ تَعَالَى، وَبَرَّأَ نَفْسَهُ مِنْ تَدْبِيرِ شَيْءٍ مِنْ أَمْرِهِ.

Qultu: wa-kayfa yajūzu lahu ṭalabu maʿāshin, ʾawi ihtimāmun li-ʾamri dīnihi, ʾaw muʿātabatun linafsihi ʿalā mā ṣanaʿa, ʾaw ʿazmun ʿalā ṭāʿatin ʾaw maʿāshin, wa-qad fawwaḍa ʾamrahu ʾilā Allāhi taʿālā, wa-barraʾa nafsahu min tadbīri shayʾin min ʾamrihi.

I asked: “How can he seek a livelihood, concern himself with his religion, reproach himself for what he has done, or resolve upon obedience or earning a living, when he has entrusted his affair to God Most High and disclaimed managing any of it himself?”

قَالَ: إِنَّ ذَلِكَ لَا يَمْنَعُهُ أَنْ يُعَاتِبَ نَفْسَهُ عَلَى تَفْرِيطِهَا، وَيَعْزِلَهَا عَلَى ذُنُوبِهَا، اتِّبَاعًا لِمَا أَمَرَهُ اللَّهُ عَزَّ وَجَلَّ أَنْ يَفْعَلَ ذَلِكَ بِنَفْسِهِ، وَيَعْلَمَ أَنَّهُ لَمْ يَصِرْ إِلَى ذَلِكَ إِلَّا بِتَوْفِيقِ اللَّهِ تَعَالَى، الَّذِي فَوَّضَ أَمْرَهُ إِلَيْهِ، فَبَعَثَهُ وَوَفَّقَهُ إِلَى عَذْلِ نَفْسِهِ، وَقَدَّرَ لَهُ أَنْ يَفْعَلَهُ.

Qāla: ʾinna dhālika lā yamnaʿuhu ʾan yuʿātiba nafsahu ʿalā tafrīṭihā, wa-yaʿzilahā ʿalā dhunūbihā, ittibāʿan limā ʾamarahu Allāhu ʿazza wa-jalla ʾan yafʿala dhālika binafsihi, wa-yaʿlama ʾannahu lam yaṣir ʾilā dhālika ʾillā bitawfīqi Allāhi taʿālā, alladhī fawwaḍa ʾamrahu ʾilayhi, fa-baʿathahu wa-waffaqahu ʾilā ʿadhli nafsihi, wa-qaddara lahu ʾan yafʿalahu.

He said: “This does not prevent him from reproaching his soul for its negligence and setting it aside because of its sins, obeying the command of God, mighty and exalted, to treat his soul in this way. He knows that he reaches this only through the enabling of God Most High, to whom he entrusted his affair. God moved and enabled him to reproach his soul and decreed that he should do so.

وَكَذَلِكَ إِنْ عَزَمَ عَلَى أَمْرٍ فِي آخِرَتِهِ، أَوْ طَلَبَ مَعَاشًا يُقَوِّيهِ عَلَى طَاعَةِ رَبِّهِ، لَمْ يَعْزِمْ عَلَى ذَلِكَ لِأَنَّ الْأَمْرَ إِلَيْهِ، وَلَكِنْ مَنَّ اللَّهُ عَلَيْهِ بِالْعَزْمِ عَلَى مَا يُقَرِّبُ إِلَى مَوْلَاهُ، مِنْ طَاعَةٍ أَوْ مَعَاشٍ لَا تَقُومُ الطَّاعَةُ إِلَّا بِهِ، مِنْ قِوَامٍ أَوْ قُوَّةٍ عَلَى قُرْبِهِ إِلَى رَبِّهِ.

Wa-ka-dhālika ʾin ʿazama ʿalā ʾamrin fī ʾākhiratihi, ʾaw ṭalaba maʿāshan yuqawwīhi ʿalā ṭāʿati rabbihi, lam yaʿzim ʿalā dhālika li-ʾanna al-ʾamra ʾilayhi, wa-lākin manna Allāhu ʿalayhi bi-al-ʿazmi ʿalā mā yuqarribu ʾilā mawlāhu, min ṭāʿatin ʾaw maʿāshin lā taqūmu al-ṭāʿatu ʾillā bihi, min qiwāmin ʾaw quwwatin ʿalā qurbihi ʾilā rabbihi.

Likewise, if he resolves upon something concerning his hereafter or seeks a livelihood that strengthens him to obey his Lord, he does not resolve because the affair is under his own control. God has graciously granted him resolve toward what draws him near to his Patron: obedience, or a livelihood without which obedience cannot be sustained, providing subsistence or strength for nearness to his Lord.

فَهَذَا قَبْلَ أَنْ يَعْزِمَ يَتَكَلَّفُ الْعَزْمَ، وَيَعْلَمُ أَنَّ ذَلِكَ التَّكَلُّفَ مِنْ مَوْلَاهُ، فَهُوَ مَنَّ بِهِ عَلَيْهِ، فَإِذَا عَزَمَ عَلِمَ أَنَّ الْعَزْمَ هُوَ مِنْ تَقْدِيرِ اللَّهِ عَزَّ وَجَلَّ.

Fa-hādhā qabla ʾan yaʿzima yatakallafu al-ʿazma, wa-yaʿlamu ʾanna dhālika al-takallufa min mawlāhu, fa-huwa manna bihi ʿalayhi, fa-ʾidhā ʿazama ʿalima ʾanna al-ʿazma huwa min taqdīri Allāhi ʿazza wa-jalla.

Before resolving, this person makes the effort to resolve, knowing that the effort comes from his Patron, who has graciously bestowed it on him. Once he resolves, he knows that the resolve itself comes from the decree of God, mighty and exalted.

Source page 97

وَإِذَا طَلَبَ رِزْقًا أَوْ طَاعَةً فَوَّضَ إِلَى مَوْلَاهُ أَنْ يُقَدِّرَ لَهُ ذَلِكَ. فَإِنْ خَطَرَ لَهُ خَاطِرٌ يَدْعُوهُ إِلَى رَجَاءِ حِيلَتِهِ، أَوْ تَدْبِيرِهِ، أَوْ مَعُونَةِ أَحَدٍ مِنْ خَلْقِ اللَّهِ، نَفَى ذَلِكَ، وَرَجَعَ إِلَى انْتِظَارِ الْمَقْدُورِ مِنْ رَبِّهِ،

Wa-ʾidhā ṭalaba rizqan ʾaw ṭāʿatan fawwaḍa ʾilā mawlāhu ʾan yuqaddira lahu dhālika. fa-ʾin khaṭara lahu khāṭirun yadʿūhu ʾilā rajāʾi ḥīlatihi, ʾaw tadbīrihi, ʾaw maʿūnati ʾaḥadin min khalqi Allāhi, nafā dhālika, wa-rajaʿa ʾilā intiẓāri al-maqdūri min rabbihi,

When he seeks provision or obedience, he entrusts its ordaining to his Patron. If a prompting invites him to place hope in his own resourcefulness, planning, or the help of any of God’s creatures, he rejects it and returns to awaiting what his Lord has decreed.

فَهُوَ فِي طَلَبِهِ كَأَنَّهُ لَيْسَ يَطْلُبُ، لِأَنَّ الْهَمَّ أَلَّا يَتِمَّ لَهُ ذَلِكَ مِنْ قِبَلِ نَفْسِهِ، أَوْ مِنْ قِبَلِ أَحَدٍ مِنْ خَلْقِهِ، فَهُوَ لَا يَرْكَنُ إِلَى الْخَطَرَاتِ وَلَا يَنْفِيهَا إِلَّا بِذِكْرِ قَدْرِ مَوْلَاهُ، وَأَنَّ الْأَشْيَاءَ كُلَّهَا بِيَدِهِ.

Fa-huwa fī ṭalabihi ka-ʾannahu laysa yaṭlubu, li-ʾanna al-hamma ʾallā yatimma lahu dhālika min qibali nafsihi, ʾaw min qibali ʾaḥadin min khalqihi, fa-huwa lā yarkanu ʾilā al-khaṭarāti wa-lā yanfīhā ʾillā bidhikri qadri mawlāhu, wa-ʾanna al-ʾashyāʾa kullahā biyadihi.

In seeking, he is as though not seeking, because his concern is that it should not be accomplished through himself or through any creature [the connection of the printed negation is uncertain]. He neither rests in those promptings nor dispels them except by remembering his Patron’s power and that all things are in His hand.”

قُلْتُ: كَيْفَ سَمَّيْتَهُ تَفْوِيضًا وَإِلْجَاءً، وَزَعَمْتَ أَنَّ الْمُفَوِّضَ هُوَ الْمُنْتَظِرُ النَّاظِرُ إِلَى رَبِّهِ، لَا إِلَى غَيْرِهِ، وَلَمْ تُسَمِّهِ مَحَبَّةً وَلَا رِضًى وَلَا سُرُورًا؟

Qultu: kayfa sammaytahu tafwīḍan wa-ʾiljāʾan, wa-zaʿamta ʾanna al-mufawwiḍa huwa al-muntaẓiru al-nāẓiru ʾilā rabbihi, lā ʾilā ghayrihi, wa-lam tusammihi maḥabbatan wa-lā riḍan wa-lā surūran?

I asked: “Why have you called it entrusting and taking refuge, saying that the one who entrusts is someone waiting and looking to his Lord rather than anyone else, without calling it love, contentment, or joy?”

قَالَ: لِأَنَّ التَّفْوِيضَ قَبْلَ نُزُولِ الْقَضَاءِ، فَلَمَّا كَانَ تَفْوِيضًا فِيمَا يُسْتَقْبَلُ سَمَّيْتُهُ إِلْجَاءً، وَبَعْدَ الْإِلْجَاءِ سَمَّيْتُهُ انْتِظَارًا، لِأَنَّهُ نَظَرٌ إِلَى مَوْلَاهُ لَا إِلَى غَيْرِهِ.

Qāla: li-ʾanna al-tafwīḍa qabla nuzūli al-qaḍāʾi, fa-lammā kāna tafwīḍan fīmā yustaqbalu sammaytuhu ʾiljāʾan, wa-baʿda al-ʾiljāʾi sammaytuhu intiẓāran, li-ʾannahu naẓarun ʾilā mawlāhu lā ʾilā ghayrihi.

He said: “Because entrusting precedes the arrival of the decree. Since it concerns what lies ahead, I called it taking refuge; after taking refuge, I called it waiting, because it is looking to one’s Patron and no other.

وَالرِّضَا وَالسُّرُورُ يَكُونُ بِمَا نَزَلَ بِهِ مِنَ الْقَضَاءِ وَالْقَدَرِ، وَالرِّضَا فِي الْمَكْرُوهِ وَحْدَهُ بَعْدَ نُزُولِ الْقَضَاءِ.

Wa-al-riḍā wa-al-surūru yakūnu bimā nazala bihi mina al-qaḍāʾi wa-al-qadari, wa-al-riḍā fī al-makrūhi waḥdahu baʿda nuzūli al-qaḍāʾi.

Contentment and joy concern the decree and destiny that have already come upon a person. Contentment in particular concerns what is unwelcome, after the decree arrives.

وَرُوِيَ عَنْ عَمَّارٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «وَأَسْأَلُكَ الرِّضَى بَعْدَ الْقَضَاءِ». أَمَّا قَبْلَ الْقَضَاءِ فَإِنَّمَا هُوَ نِيَّةُ الرِّضَا إِنْ نَزَلَ بِهِ الْمَكْرُوهُ، وَقَدْ بَيَّنَّا ذَلِكَ فِي «كِتَابِ الرِّضَا».

Wa-ruwiya ʿan ʿAmmārin ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾannahu qāla: «wa-ʾasʾaluka al-riḍā baʿda al-qaḍāʾi». ʾammā qabla al-qaḍāʾi fa-ʾinnamā huwa niyyatu al-riḍā ʾin nazala bihi al-makrūhu, wa-qad bayyannā dhālika fī «kitābi al-riḍā».

ʿAmmār related that the Prophet, may God bless him and grant him peace, said: ‘I ask You for contentment after the decree.’ Before the decree, there is only the intention to be content if something unwelcome arrives. We have explained this in The Book of Contentment.”

قُلْتُ: فَلِمَ لَا سَمَّيْتَ التَّفْوِيضَ تَوَكُّلًا، وَهُوَ مُسْتَقْبِلُ الْأَشْيَاءِ؟

Qultu: fa-lima lā sammayta al-tafwīḍa tawakkulan, wa-huwa mustaqbilu al-ʾashyāʾi?

I asked: “Why, then, did you not call entrusting reliance, since it faces things to come?”

قَالَ: لِأَنَّ التَّفْوِيضَ عَلَى التَّوَكُّلِ وَالثِّقَةِ بِهِ، وَالِانْتِظَارِ لِمَوَاقِعِ الْقَضَاءِ وَالْقَدَرِ، بِحُسْنِ الظَّنِّ بِهِ أَنْ يَنْزِلَ الْقَضَاءُ وَالْقَدَرُ عَلَى مَا يُحِبُّ، وَيَأْمُلُ الصُّنْعَ وَاللُّطْفَ بِهِ.

Qāla: li-ʾanna al-tafwīḍa ʿalā al-tawakkuli wa-al-thiqati bihi, wa-al-intiẓāri limawāqiʿi al-qaḍāʾi wa-al-qadari, biḥusni al-ẓanni bihi ʾan yanzila al-qaḍāʾu wa-al-qadaru ʿalā mā yuḥibbu, wa-yaʾmulu al-ṣunʿa wa-al-luṭfa bihi.

He said: “Because entrusting rests upon reliance, confidence in Him, and waiting for the occasions of decree and destiny, with a favorable expectation that they will come in a pleasing way, hoping for His action and kindness toward him.”