4. Khalwah: Seclusion by Al Muhasibi Part 4

الْخَلْوَةُ وَالتَّنَقُّلُ فِي الْعِبَادَةِ وَدَرَجَاتُ الْعَابِدِينَ

Al-Khalwatu wa-al-Tanaqqulu fī al-ʿIbādati wa-Darajātu al-ʿĀbidīna

Seclusion, Movement (advancement) within Worship, and the Degrees of the Worshippers

الْحَارِثُ بْنُ أَسَدٍ الْمُحَاسِبِيُّ

Al-Ḥārithu bnu ʾAsadin al-Muḥāsibiyyu

Al-Ḥārith ibn Asad al-Muḥāsibī

Source page 39

بَابُ بَيَانِهِ السَّيِّيَةَ وَالْهَمِّ بِهَا وَمَا يَتَشَعَّبُ مِنْ ضَرَرِهَا

Bābu bayānihi al-sayyiyata wa-al-hammi bihā wa-mā yatashaʿʿabu min ḍararihā

Chapter Explaining the Bad Deed, Intending It, and Its Branching Harms

قَالَ: الْهَمُّ بِالسَّيِّيَةِ هَمَّانِ هَمُّ إِجْمَاعٍ وَإِزْمَاعٍ عَقْدٌ بِالْقَلْبِ وَإِجْمَاعٌ مِنَ الْعَقْلِ وَهَمٌّ يَخْطُرُ بِالْبَالِ وَلَيْسَ بِهَمِّ إِجْمَاعٍ وَلَا إِزْمَاعٍ وَلَا عَقْدٍ بِالْقَلْبِ وَلَا إِجْمَاعٍ مِنَ الْعَقْلِ وَلَا ثَبَاتَ لَهُ.

Qāla: al-hammu bi-al-sayyiyati hammāni hammu ʾijmāʿin wa-ʾizmāʿin ʿaqdun bi-al-qalbi wa-ʾijmāʿun mina al-ʿaqli wa-hammun yakhṭuru bi-al-bāli wa-laysa bihammi ʾijmāʿin wa-lā ʾizmāʿin wa-lā ʿaqdin bi-al-qalbi wa-lā ʾijmāʿin mina al-ʿaqli wa-lā thabāta lahu.

He said, “Intending a bad deed is of two kinds. One is settled intention and resolve, a binding of the heart and a decision of the mind. The other is a thought that passes through the mind, without settled intention, resolve, a binding of the heart, or a decision of the mind; it does not remain.

وَهُوَ هَمُّ يُوسُفَ الَّذِي لَمْ يَدَعْهُ اللّٰهُ لَهُ وَلَا مَكَّنَهُ مِنْهُ وَهُوَ هَمُّ خَطْرَةٍ وَلَيْسَ فِيهِ هٰذِهِ الصِّفَةُ وَهُوَ الْهَمُّ الَّذِي لَمْ يَكُنْ إِجْمَاعًا وَلَا عَقْدَ عَقْلٍ وَكَذٰلِكَ هُوَ مِنْ كُلِّ مُؤْمِنٍ.

Wa-huwa hammu Yūsufa alladhī lam yadaʿhu Allāhu lahu wa-lā makkanahu minhu wa-huwa hammu khaṭratin wa-laysa fīhi hādhihi al-ṣifatu wa-huwa al-hammu alladhī lam yakun ʾijmāʿan wa-lā ʿaqda ʿaqlin wa-ka-dhālika huwa min kulli muʾminin.

This is Joseph's thought, which God did not leave to him or allow him to carry out. It was a passing thought without this quality, an intention that was neither a settled decision nor a binding of the mind. So it is with every believer.

وَالْهَمُّ الَّذِي هُوَ مِثْلُ هَمِّ يُوسُفَ وَإِجْمَاعَتِهِ ذَنْبٌ وَلَيْسَ هُوَ بِالذَّنْبِ الَّذِي هَمَّ بِهِ فِي نَفْسِ ذٰلِكَ الذَّنْبِ.

Wa-al-hammu alladhī huwa mithlu hammi Yūsufa wa-ʾijmāʿatihi dhanbun wa-laysa huwa bi-al-dhanbi alladhī hamma bihi fī nafsi dhālika al-dhanbi.

The intention like Joseph's intention and his settled decision is a sin, but it is not the sin he intended in the actual commission of that sin [this printed statement conflicts with the preceding distinction].

وَالْمَمْشَا فِي ذٰلِكَ الذَّنْبِ الَّذِي هٰذَا الْهَمُّ بِهِ الَّذِي وَصَفْتُ لَكَ مَمْشَا سَيِّئَاتٍ وَالتَّكْلَامُ فِيهِ مِنْ سَيِّئَاتٍ وَالْمَجْلِسُ لِانْتِظَارِهِ مَجْلِسُ سَيِّيَةٍ وَالنَّفَقَةُ فِي الَّذِي أَجْمَعَ عَلَّتَهُ نَفَقَةُ سَيِّيَةٍ وَالسَّفَرُ فِيهِ سَفَرُ سَيِّيَةٍ وَأَثَرُ سَيِّيَةٍ.

Wa-al-mamshā fī dhālika al-dhanbi alladhī hādhā al-hammu bihi alladhī waṣaftu laka mamshā sayyiʾātin wa-al-taklāmu fīhi min sayyiʾātin wa-al-majlisu li-intiẓārihi majlisu sayyiyatin wa-al-nafaqatu fī alladhī ʾajmaʿa ʿallatahu nafaqatu sayyiyatin wa-al-safaru fīhi safaru sayyiyatin wa-ʾatharu sayyiyatin.

Walking toward the sin contemplated in the way I have described is a walk of bad deeds. Speaking about it is among bad deeds; sitting to wait for it is a sitting of wrongdoing; spending on what he ‘resolved its cause’ is sinful spending; and traveling for it is a sinful journey and a sinful trace [the quoted construction is unclear in print].

وَلَيْسَ هُوَ بِتِلْكَ السَّيِّيَةِ فِي نَفْسِ مُشَمِّرٍ مُعْمِلٍ تِلْكَ السَّيِّيَةِ وَلٰكِنْ سَيِّيَةٌ يُطْلَبُ بِهَا سَيِّيَةٌ.

Wa-laysa huwa bitilka al-sayyiyati fī nafsi mushammirin muʿmilin tilka al-sayyiyati wa-lākin sayyiyatun yuṭlabu bihā sayyiyatun.

It is not that bad deed itself, in the actual ‘one girding himself, performing that bad deed,’ but a bad deed by which another bad deed is sought [the printed middle phrase is irregular].

Source pages 39–40

فَالْفِعْلُ فِي طَلَبِ السَّيِّئَاتِ يُكْتَبُ سَيِّئَاتٍ وَالْآثَارُ وَالنَّفَقَاتُ فِي طَلَبِ سَفْكِ الدِّمَاءِ وَأَخْذِ الْأَمْوَالِ وَتَعْطِيلِ الْحُدُودِ سَيِّئَاتٌ ظَفِرَ بِتِلْكَ السَّيِّئَاتِ فِي أَنْفُسِهَا أَوْ لَمْ يَظْفَرْ بِهَا.

Fa-al-fiʿlu fī ṭalabi al-sayyiʾāti yuktabu sayyiʾātin wa-al-ʾāthāru wa-al-nafaqātu fī ṭalabi safki al-dimāʾi wa-ʾakhdhi al-ʾamwāli wa-taʿṭīli al-ḥudūdi sayyiʾātun ẓafira bitilka al-sayyiʾāti fī ʾanfusihā ʾaw lam yaẓfar bihā.

Actions taken in pursuit of bad deeds are recorded as bad deeds. The steps and expenditures made to shed blood, seize wealth, and suspend the prescribed limits are bad deeds, whether the person succeeds in committing the intended bad deeds or not.

Source page 40

فَإِنْ جَرَتِ الْمَقَادِيرُ يَفُوقُ عَمَلَ تِلْكَ السَّيِّئَاتِ فِي أَنْفُسِهَا مِنْ مَأْكَلٍ أَوْ مَشْرَبٍ أَوْ ضَرْبٍ بِيَدٍ أَوْ وَطْىٍ بِفَرْجٍ أَوْ قَتْلٍ بِسَيْفٍ أَوْ تَحْرِيقٍ بِنَارٍ فَالْآثَارُ وَالْمَسِيرُ وَالنَّفَقَاتُ سِبَاقٌ.

Fa-ʾin jarati al-maqādīru yafūqu ʿamala tilka al-sayyiʾāti fī ʾanfusihā min maʾkalin ʾaw mashrabin ʾaw ḍarbin biyadin ʾaw waṭyin bifarjin ʾaw qatlin bisayfin ʾaw taḥrīqin binārin fa-al-ʾāthāru wa-al-masīru wa-al-nafaqātu sibāqun.

If the decrees run, ‘surpassing the doing’ of those bad deeds themselves, whether eating, drinking, striking with the hand, sexual intercourse, killing with a sword, or burning with fire, the steps, journey, and expenditures have already preceded them [the printed verb is unclear in context].

وَإِنْ جَرَتِ الْمَقَادِيرُ بِالْعَمَلِ بِهَا كُتِبَتْ تِلْكَ السَّيِّئَاتُ سَيِّئَاتٍ فَتُكْتَبُ تِلْكَ السَّيِّيَةُ فِي الْعَمَلِ بِهَا فِي أَكْلِهَا أَوْ شُرْبِهَا أَوْ وَطْيِهَا عَلَى وَجْهِ مَا أُصِيبَ فِيهِ سَيِّيَةَ مُعْتَمَلٍ.

Wa-ʾin jarati al-maqādīru bi-al-ʿamali bihā kutibat tilka al-sayyiʾātu sayyiʾātin fa-tuktabu tilka al-sayyiyatu fī al-ʿamali bihā fī ʾaklihā ʾaw shurbihā ʾaw waṭyihā ʿalā wajhi mā ʾuṣība fīhi sayyiyata muʿtamalin.

If the decrees run toward actually performing them, those bad deeds are recorded as bad deeds. The act itself, in eating, drinking, or intercourse, is recorded according to the manner of its commission as a bad deed actually performed.

وَتُكْتَبُ الْآثَارُ فِي طَلَبِ تِلْكَ الْأَعْمَالِ آثَارَ طَلَبِ سَيِّئَاتٍ لِأَنَّ الْأَثَرَ فِي طَلَبِ السَّيِّيَةِ سَيِّيَةٌ وَالطَّلَبُ لِلسَّيِّيَةِ لَا يُكْتَبُ حَسَنَةً.

Wa-tuktabu al-ʾāthāru fī ṭalabi tilka al-ʾaʿmāli ʾāthāra ṭalabi sayyiʾātin li-ʾanna al-ʾathara fī ṭalabi al-sayyiyati sayyiyatun wa-al-ṭalabu li-al-sayyiyati lā yuktabu ḥasanatan.

The steps in seeking those acts are recorded as steps in pursuit of bad deeds, because a step taken to seek a bad deed is itself a bad deed. Seeking a bad deed is not recorded as a good deed.

فَالسَّيِّيَةُ عَظِيمَةٌ شُومُهَا كَبِيرَةٌ تَبِعَتُهَا كَثِيرَةٌ أَوْجُهُ مَا تُسْتَجْلَبُ بِهَا السَّيِّئَاتُ اسْتِصْغَارُهَا وَاسْتِقْلَالُهَا مِنْ آفَتِهَا وَمِنْ عَلِمَ ضَرَرَهَا وَالْإِضْرَارُ عَلَيْهَا مِنْ ضَرَرِهَا.

Fa-al-sayyiyatu ʿaẓīmatun shūmuhā kabīratun tabiʿatuhā kathīratun ʾawjuhu mā tustajlabu bihā al-sayyiʾātu istiṣghāruhā wa-istiqlāluhā min ʾāfatihā wa-min ʿalima ḍararahā wa-al-ʾiḍrāru ʿalayhā min ḍararihā.

The bad deed has a great evil omen and a heavy consequence; many are the ways through which it draws further bad deeds. Belittling it and regarding it as slight are among its diseases, ‘and one who knows its harm’; persisting in ‘harming upon it’ is among its harms [the printed expressions and agreement are irregular].

وَالْآثَارُ فِي طَلَبِهَا مِنَ السَّيْرِ وَالسَّفَرِ مِنْ ضَرَرِهَا وَالْحُزْنُ مِنْ فَوْتِهِ عَلَى مَا فَاتَهُ مِنْهَا مِنْ ضَرَرِهَا وَالْفَرَحُ بِعَمَلِهَا مِنْ ضَرَرِهَا وَالتَّمَشِّي لِمِثْلِهَا أَوْ لَهَا فِي أَنْفُسِهَا مِنْ ضَرَرِهَا.

Wa-al-ʾāthāru fī ṭalabihā mina al-sayri wa-al-safari min ḍararihā wa-al-ḥuznu min fawtihi ʿalā mā fātahu minhā min ḍararihā wa-al-faraḥu biʿamalihā min ḍararihā wa-al-tamashshī limithlihā ʾaw lahā fī ʾanfusihā min ḍararihā.

Among its harms are the steps taken to seek it by walking and traveling, sorrow over missing the opportunity for it, joy in doing it, and walking toward another like it or toward the act itself.

وَالتَّلَهُّفُ مِثْلُهَا تَلَهُّفُ مَعْصِيَةٍ عَلَى صَاحِبِ ذٰلِكَ كُلِّهِ فِي كُلِّ وَجْهٍ مِنْ ذٰلِكَ أَعْظَمُ السَّبِيلِ.

Wa-al-talahhufu mithluhā talahhufu maʿṣiyatin ʿalā ṣāḥibi dhālika kullihi fī kulli wajhin min dhālika ʾaʿẓamu al-sabīli.

Longing like it is a sinful longing. Against the person involved in all of this, each of these aspects provides the greatest ground for blame [the printed connections are compressed].

وَيَدُلُّكَ عَلَى ذٰلِكَ أَنَّ اللّٰهَ تَعَالَى سَجَنَ يُوسُفَ بِهَمِّهِ وَمَا تَمَّ لَهُ فِعْلُهُ بِضْعَ سِنِينَ فِي سِجْنِهِ وَهُوَ فِي غَيْرِ ذَنْبٍ فِي الْعَمَلِ بِبَدَنِهِ مَا اقْتَصَا يُوسُفُ وَلٰكِنْ مَشَى فَعَاجَلَ اللّٰهُ بِهَمِّهِ وَبِمَمْشَاهُ وَبِمَقَامِهِ وَكَلَامِهِ وَبِنَظَرِهِ.

Wa-yadulluka ʿalā dhālika ʾanna Allāha taʿālā sajana Yūsufa bihammihi wa-mā tamma lahu fiʿluhu biḍʿa sinīna fī sijnihi wa-huwa fī ghayri dhanbin fī al-ʿamali bibadanihi mā iqtaṣā Yūsufu wa-lākin mashā fa-ʿājala Allāhu bihammihi wa-bimamshāhu wa-bimaqāmihi wa-kalāmihi wa-binaẓarihi.

What indicates this to you is that God Most High imprisoned Joseph for his intention, though the act was not completed, for several years in prison, without his having committed the sin bodily. ‘Joseph did not iqtaṣā,’ but he walked, and God promptly dealt with his intention, walking, standing, speech, and looking [the quoted verb and parts of the printed sentence are unclear].

فَقَالَ: «وَلَقَدْ هَمَّتْ بِهِ وَهَمَّ بِهَا» فَوَصَفَ مِنْهَا هَمًّا وَهَمَّ بِهَا فَوَصَفَ مِنْهُ مِثْلَ هَمِّهَا ثُمَّ حَذَّرَ بَعْدَهَا كُلَّ مَنْ جَاءَ خَبَرُهُمَا.

Fa-qāla: «wa-laqad hammat bihi wa-hamma bihā» fa-waṣafa minhā hamman wa-hamma bihā fa-waṣafa minhu mithla hammihā thumma ḥadhdhara baʿdahā kulla man jāʾa khabaruhumā.

He said, ‘She intended him, and he intended her.’ He described an intention on her part, and ‘he intended her,’ describing on his part an intention like hers. He then warned everyone afterward to whom their account came.

فَالْهَمُّ ذَنْبٌ وَلَا مِنْ يُوسُفَ وَلَا مِنْهَا الذَّنْبُ فِي مُعْتَمَلِ الذَّنْبِ فَهَمُّهُ لَمْ تَكُنِ النِّيَّةَ الَّتِي يَحُلُّ سَرَاوِيلَهُ لَهَا.

Fa-al-hammu dhanbun wa-lā min Yūsufa wa-lā minhā al-dhanbu fī muʿtamali al-dhanbi fa-hammuhu lam takuni al-niyyata allatī yaḥullu sarāwīlahu lahā.

Intention is a sin, but neither Joseph nor she committed the sin in its actual performance. His intention was not the intention for which he would loosen his trousers.

وَالَّذِي صُرِفَتْ عَنْهُ السَّيِّيَةُ وَلَمْ تُصْرَفْ عَنْهُ الْهِمَّةُ بِهَا فَانْغَلَتْ مِنْ سَيِّي مُعْتَمَلِهَا وَأَصَابَهُ وَبَالُ الْإِجْمَاعِ وَالْهَمِّ وَالْمَقَامِ وَالْمَمْشَا وَالْمَقَالِ وَالنَّظَرِ.

Wa-alladhī ṣurifat ʿanhu al-sayyiyatu wa-lam tuṣraf ʿanhu al-himmatu bihā fa-inghalat min sayyī muʿtamalihā wa-ʾaṣābahu wabālu al-ʾijmāʿi wa-al-hammi wa-al-maqāmi wa-al-mamshā wa-al-maqāli wa-al-naẓari.

The bad deed was turned away from him, but the intention toward it was not turned away. ‘It became concealed within the evil of its performance’ [the printed phrase is unclear], and the consequence of the settled decision, intention, standing, walking, speech, and looking befell him.

فَلَمْ تَكُنْ تِلْكَ الْآثَارُ آثَارَ حَسَنَاتٍ وَكَانَتِ الْآثَارُ سَيِّئَاتٍ مِنْهُ وَعَذَلَتْهُ وَهِيَ مِنْ عَشِيرَةٍ مِثْلُهَا مِنْهُ سَيِّئَاتٌ وَلَيْسَ هِيَ بِالنَّفْسِ مِنْ تِلْكَ السَّيِّئَاتِ مِمَّنْ هَمَّ بِهَا فَأَرَادَهَا كَإِرَادَتِهِ وَكَهِمَّتِهِ.

Fa-lam takun tilka al-ʾāthāru ʾāthāra ḥasanātin wa-kānati al-ʾāthāru sayyiʾātin minhu wa-ʿadhalat-hu wa-hiya min ʿashīratin mithluhā minhu sayyiʾātun wa-laysa hiya bi-al-nafsi min tilka al-sayyiʾāti mimman hamma bihā fa-ʾarādahā kaʾirādatihi wa-kahimmatihi.

Those traces were not traces of good deeds; they were bad deeds from him, ‘and she reproached him, while she was of a clan, the like of it from him bad deeds’ [the printed sequence is corrupt]. They are not the very bad deeds themselves from someone who intended them and wanted them as he wanted and intended.

قَالَ: وَهَمُّ الْخَطْرَةِ لِلذَّنْبِ يُوَاخَذُ بِهَا هِيَ مِثْلُ الصَّدْمَةِ وَالْجَزَعِ عِنْدَ صَدْمَةِ الْمُصِيبَةِ فَتِلْكَ مَوْضَعَةٌ لَيْسَتْ تِلْكَ بِقِلَّةِ رِضًا وَلَا تَرْكٍ لِلتَّسْلِيمِ وَلَا خُرُوجٍ مِنْ حَدِّ الصَّبْرِ.

Qāla: wa-hammu al-khaṭrati li-al-dhanbi yuwākhadhu bihā hiya mithlu al-ṣadmati wa-al-jazaʿi ʿinda ṣadmati al-muṣībati fa-tilka mawḍaʿatun laysat tilka biqillati riḍan wa-lā tarkin li-al-taslīmi wa-lā khurūjin min ḥaddi al-ṣabri.

He said, ‘The passing thought of sin, for which one is held accountable, is like the shock and distress at the first blow of a calamity. That is “mawḍaʿa” [an irregular printed form, apparently meaning “excused”]; it is neither deficient acceptance, abandonment of surrender, nor departure from patience [the printed affirmative “held accountable” conflicts with what follows].

وَلٰكِنَّهَا جُرْعَةٌ عِنْدَ الْمُصِيبَةِ لَا يَمْلِكُهَا بَشَرٌ مَوْضُوعَةٌ وَمَغْفُورَةٌ وَلَيْسَتْ بِسَيِّيَةٍ.

Wa-lākinnahā jurʿatun ʿinda al-muṣībati lā yamlikuhā basharun mawḍūʿatun wa-maghfūratun wa-laysat bisayyiyatin.

Rather, it is a bitter draught at the moment of calamity that no human being can control. It is excused and forgiven, and it is not a bad deed.

لِأَنَّ رَسُولَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ قَالَ عِنْدَ مُصِيبَتِهِ بِإِبْرَاهِيمَ ابْنِهِ: تَدْمَعُ الْعَيْنُ وَيَحْزَنُ الْقَلْبُ وَلَا نَقُولُ مَا يُسْخِطُ الرَّبَّ.

Li-ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama qāla ʿinda muṣībatihi bi-ʾIbrāhīma ibnihi: tadmaʿu al-ʿaynu wa-yaḥzanu al-qalbu wa-lā naqūlu mā yuskhiṭu al-rabba.

God's Messenger, may God bless him and grant him peace, said at the loss of his son Ibrāhīm, “The eye sheds tears and the heart grieves, but we say nothing that displeases the Lord.”

Source pages 40–41

فَالدَّمْعَةُ وَحُزْنُ الْقَلْبِ لَيْسَ مِمَّا يُسْخِطُ اللّٰهَ وَلَيْسَ مِمَّا فِيهِ تَرْكُ الصَّبْرِ لِلّٰهِ وَلَيْسَ فِيهِ تَرْكُ الرِّضَا لِلّٰهِ وَلَيْسَ فِيهِ تَرْكُ الرِّضَا وَالتَّسْلِيمِ لِأَمْرِ اللّٰهِ.

Fa-al-damʿatu wa-ḥuznu al-qalbi laysa mimmā yuskhiṭu Allāha wa-laysa mimmā fīhi tarku al-ṣabri li-llāhi wa-laysa fīhi tarku al-riḍā li-llāhi wa-laysa fīhi tarku al-riḍā wa-al-taslīmi li-ʾamri Allāhi.

Tears and the heart's grief do not displease God. They do not involve abandoning patience for God, abandoning acceptance toward God, or abandoning acceptance and surrender to God's command.

Source page 41

وَلٰكِنْ وَضَعَهُ اللّٰهُ عَنِ ابْنِ آدَمَ لِأَنَّهُ لَا يَسْتَطِيعُ صَبْرًا وَلَا يَكُونُ إِلَّا كَذٰلِكَ وَلَوْ كَانَ الدَّمْعَةُ وَالْحُزْنُ عِنْدَ الصَّدْمَةِ قِلَّةَ تَرَضٍّ وَسَخَطًا لِلْقَضَاءِ وَخُرُوجًا مِنْ حَدِّ الصَّبْرِ لَعَصَمَ اللّٰهُ مِنْهُ نَبِيَّهُ فَهُوَ لِلْمَوْتِ كَذٰلِكَ مَوْضُوعٌ عَنْهُ.

Wa-lākin waḍaʿahu Allāhu ʿani ibni ʾĀdama li-ʾannahu lā yastaṭīʿu ṣabran wa-lā yakūnu ʾillā ka-dhālika wa-law kāna al-damʿatu wa-al-ḥuznu ʿinda al-ṣadmati qillata taraḍḍin wa-sakhaṭan li-al-qaḍāʾi wa-khurūjan min ḥaddi al-ṣabri laʿaṣama Allāhu minhu nabiyyahu fa-huwa li-al-mawti ka-dhālika mawḍūʿun ʿanhu.

God has lifted this burden from Adam's child because he cannot restrain it and cannot be otherwise. If tears and grief at the first shock were deficient acceptance, resentment of the decree, or departure from patience, God would have protected His Prophet from them. Thus, at death too, this is excused for him.’

بَابُ بَيَانِهِ الْحَسَنَةَ وَالْهَمِّ بِهَا وَمَا يَتَشَعَّبُ مِنْ نَفْعِهَا

Bābu bayānihi al-ḥasanata wa-al-hammi bihā wa-mā yatashaʿʿabu min nafʿihā

Chapter Explaining the Good Deed, Intending It, and Its Branching Benefits

فَقَالَ: وَالْهَمُّ بِالْحَسَنَةِ حَسَنَةٌ وَالْإِجْمَاعُ عَلَى الْحَسَنَةِ حَسَنَةٌ وَلَيْسَ فِي الْحَسَنَةِ خَطْرَةٌ وَلَا يُقَالُ خَطْرَةٌ لِلْحَسَنَةِ وَلٰكِنْ يُقَالُ هَمٌّ بِالْخَطْرَةِ فِي الْحَسَنَةِ هُوَ الْهَمُّ بِالْحَسَنَةِ.

Fa-qāla: wa-al-hammu bi-al-ḥasanati ḥasanatun wa-al-ʾijmāʿu ʿalā al-ḥasanati ḥasanatun wa-laysa fī al-ḥasanati khaṭratun wa-lā yuqālu khaṭratun li-al-ḥasanati wa-lākin yuqālu hammun bi-al-khaṭrati fī al-ḥasanati huwa al-hammu bi-al-ḥasanati.

He said, “Intending a good deed is a good deed, and resolving firmly upon a good deed is a good deed. In a good deed there is no mere passing thought; one does not call it a passing thought of a good deed. Rather, a thought directed toward a good deed is called intending the good deed.

وَالْهَمُّ مُضَاعَفٌ إِلَى مَا شَاءَ اللّٰهُ مِنَ التَّضْعِيفِ لَا يُحْصَا تَضْعِيفُ مَا لِشُكْرِ اللّٰهِ وَلَا يُشْكَرَا وَالْمَمْشَا فِي الْحَسَنَةِ حَسَنَةٌ نَحْوَ السَّيِّئَاتِ الَّتِي كَتَبْتُ لَكَ فِي صِفَةِ السَّيِّئَاتِ.

Wa-al-hammu muḍāʿafun ʾilā mā shāʾa Allāhu mina al-taḍʿīfi lā yuḥṣā taḍʿīfu mā lishukri Allāhi wa-lā yushkarā wa-al-mamshā fī al-ḥasanati ḥasanatun naḥwa al-sayyiʾāti allatī katabtu laka fī ṣifati al-sayyiʾāti.

The intention is multiplied as much as God wills. The multiplication belonging to God's appreciation cannot be counted, ‘nor are the two thanked’ [the printed final verb is irregular]. Walking toward a good deed is a good deed, corresponding to the bad deeds I described for you when explaining bad deeds.

وَالْآثَارُ فِي الْحَسَنَاتِ حَسَنَاتٌ كَانَتْ مُكْتَسَبَ مِنَ الْحَسَنَاتِ حَسَنَاتٌ مِنْ وُجُوهِ مَا وَصَفْتُ لَكَ فَمَا أَعْظَمَ بَرَكَةَ الْحَسَنَاتِ وَأَعَمَّ مَنْفَعَتَهَا وَأَكْثَرَ وُجُوهَ بَرَكَتِهَا وَأَكْثَرَ وُجُوهَ مَا تَجْلِبُ الْحَسَنَاتُ مِنَ الْحَسَنَاتِ.

Wa-al-ʾāthāru fī al-ḥasanāti ḥasanātun kānat muktasaba mina al-ḥasanāti ḥasanātun min wujūhi mā waṣaftu laka fa-mā ʾaʿẓama barakata al-ḥasanāti wa-ʾaʿamma manfaʿatahā wa-ʾakthara wujūha barakatihā wa-ʾakthara wujūha mā tajlibu al-ḥasanātu mina al-ḥasanāti.

The traces of good deeds are good deeds. Good deeds are acquired from good deeds in the ways I have described [the printed construction is irregular]. How great is their blessing, how widespread their benefit, how many the forms of their blessing, and how many the ways good deeds bring further good deeds!

فَالْمُؤْمِنُ مَأْجُورٌ فِي طَلَبِ الْحَسَنَاتِ وَفِي الْهَمِّ مَأْجُورٌ فِي النَّفَقَةِ فِي الْحَسَنَاتِ فَكُنْ أَحَدَ رَجُلَيْنِ إِمَّا رَجُلٌ اكْتَسَبَ نَوَافِلَ الْحَسَنَاتِ وَفَرَائِضَ تَرْكِ السَّيِّئَاتِ أَوْ رَجُلٌ أَصَابَ بِتَرْكِ السَّيِّئَاتِ فَرَائِضَ اللّٰهِ فِي تَرْكِ السَّيِّئَاتِ.

Fa-al-muʾminu maʾjūrun fī ṭalabi al-ḥasanāti wa-fī al-hammi maʾjūrun fī al-nafaqati fī al-ḥasanāti fa-kun ʾaḥada rajulayni ʾimmā rajulun iktasaba nawāfila al-ḥasanāti wa-farāʾiḍa tarki al-sayyiʾāti ʾaw rajulun ʾaṣāba bitarki al-sayyiʾāti farāʾiḍa Allāhi fī tarki al-sayyiʾāti.

The believer is rewarded for seeking good deeds, for intending them, and for spending on them. Be one of two people: someone who acquires voluntary good deeds together with the obligations of abandoning bad deeds, or someone who fulfills God's requirements to abandon bad deeds by leaving them.

وَمَا أَرَدْتَ مِنْ بِرٍّ فَانْظُرْ فِيهِ فَإِنْ كَانَ لِلّٰهِ فَإِنَّ إِرَادَتَكَ حَسَنَةٌ وَعَمَلَكَ حَسَنَةٌ وَإِنْ لَمْ يَكُنْ لِلّٰهِ فَتَرْكُهُ حَسَنَةٌ فَرِيضَةٌ.

Wa-mā ʾaradta min birrin fa-unẓur fīhi fa-ʾin kāna li-llāhi fa-ʾinna ʾirādataka ḥasanatun wa-ʿamalaka ḥasanatun wa-ʾin lam yakun li-llāhi fa-tarkuhu ḥasanatun farīḍatun.

Examine whatever righteous deed you intend. If it is for God, your intention is a good deed and your action is a good deed. If it is not for God, abandoning it is an obligatory good deed.

فَقَدْ تُصِيبُ بِتَرْكِ النَّافِلَةِ الَّتِي لَا تُرِيدُ اللّٰهَ بِهَا فَرِيضَةً لِأَنَّ اللّٰهَ عَزَّ وَجَلَّ فَرَضَ عَلَيْكَ تَرْكَ مَا لَمْ تُرِدْهُ وَلَمْ يَفْرِضْ عَلَيْكَ كُلَّ الْبِرِّ مِنَ النَّوَافِلِ.

Fa-qad tuṣību bitarki al-nāfilati allatī lā turīdu Allāha bihā farīḍatan li-ʾanna Allāha ʿazza wa-jalla faraḍa ʿalayka tarka mā lam turid-hu wa-lam yafriḍ ʿalayka kulla al-birri mina al-nawāfili.

By abandoning a voluntary act through which you do not seek God, you may fulfill a duty. God, mighty and majestic, requires you to abandon what is not intended for Him; He has not required every voluntary form of righteousness.

فَتَرْكُ الرِّيَا فِي الْعَمَلِ فَرِيضَةٌ وَالْعَمَلُ بِالرِّيَا تَرْكُ الْفَرِيضَةِ وَالصِّدْقُ فِي النِّيَّةِ فِي النَّافِلَةِ فَرِيضَةٌ فَأَنْتَ مُصِيبٌ فَرِيضَتَيْنِ مِنْ وَجْهِ مَا وَصَفْتُ لَكَ.

Fa-tarku al-riyā fī al-ʿamali farīḍatun wa-al-ʿamalu bi-al-riyā tarku al-farīḍati wa-al-ṣidqu fī al-niyyati fī al-nāfilati farīḍatun fa-ʾanta muṣībun farīḍatayni min wajhi mā waṣaftu laka.

Abandoning ostentation in action is a duty, and acting ostentatiously abandons that duty. Truthfulness of intention in a voluntary act is a duty. In the way I have described, you fulfill two duties.

فَرِيضَةٌ فِي إِرَادَتِكَ اللّٰهَ إِخْلَاصَكَ لِلّٰهِ وَفِيهِ فَرِيضَةُ اللّٰهِ عَلَيْكَ وَفَرِيضَةٌ حَيْثُ تَرَكْتَ اللَّذَّاتِ مِنْ نِيَّتِكَ وَتَرَكْتَ مَا لَمْ تُرِدِ اللّٰهَ بِهِ مِنْ عَمَلِكَ.

Farīḍatun fī ʾirādatika Allāha ʾikhlāṣaka li-llāhi wa-fīhi farīḍatu Allāhi ʿalayka wa-farīḍatun ḥaythu tarakta al-ladhdhāti min niyyatika wa-tarakta mā lam turidi Allāha bihi min ʿamalika.

One duty lies in seeking God and making your intention sincere toward Him; within this is God's obligation upon you. Another lies in abandoning pleasures from your intention and leaving whatever work is not intended for God.

فَهُمَا وَجْهَانِ مِنَ الْفَرِيضَةِ فَرِيضَةٌ إِنْ عَمِلْتَ بِالْحَسَنَةِ النَّافِلَةِ أَنْ تُخْلِصَ نِيَّتَكَ فِيهَا وَفَرِيضَةٌ إِنْ تَرَكْتَ حَسَنَةً النِّيَّةُ فِيهَا كَاذِبَةٌ.

Fa-humā wajhāni mina al-farīḍati farīḍatun ʾin ʿamilta bi-al-ḥasanati al-nāfilati ʾan tukhliṣa niyyataka fīhā wa-farīḍatun ʾin tarakta ḥasanatan al-niyyatu fīhā kādhibatun.

These are two aspects of obligation: when you perform a voluntary good deed, you must make your intention sincere; and when you abandon a good deed whose intention is false, you fulfill a duty.

وَقَدْ بَيَّنَ اللّٰهُ فِي آيَةٍ مِنْ كِتَابِهِ فِي الْآثَارِ وَالْحَسَنَاتِ فَقَالَ: «وَلَا يَطَؤُونَ مَوْطِئًا لِغَيْظِ الْكُفَّارِ وَلَا يَنَالُونَ مِنْ عَدُوٍّ نَيْلًا إِلَّا كُتِبَ» الْآيَةَ فَسَوَّى بَيْنَ الْأَثَرِ وَالْعَمَلِ.

Wa-qad bayyana Allāhu fī ʾāyatin min kitābihi fī al-ʾāthāri wa-al-ḥasanāti fa-qāla: «wa-lā yaṭaʾūna mawṭiʾan lighayẓi al-kuffāri wa-lā yanālūna min ʿaduwwin naylan ʾillā kutiba» al-ʾāyata fa-sawwā bayna al-ʾathari wa-al-ʿamali.

God has made this clear in a verse of His Book concerning traces and good deeds: ‘They do not tread a place for the anger of the unbelievers, nor gain any gain against an enemy, without its being recorded,’ and the rest of the verse. He thus equated the trace with the deed [the quotation's “for the anger” differs from standard Qurʾānic wording].

وَقَالَ تَعَالَى: «ذٰلِكَ بِأَنَّهُمْ لَا يُصِيبُهُمْ ظَمَأٌ وَلَا نَصَبٌ وَلَا مَخْمَصَةٌ فِي سَبِيلِ اللّٰهِ وَلَا يَطَؤُونَ مَوْطِئًا لِغَيْظِ الْكُفَّارِ وَلَا يَنَالُونَ مِنْ عَدُوٍّ نَيْلًا إِلَّا كُتِبَ لَهُمْ بِهِ عَمَلٌ صَالِحٌ».

Wa-qāla taʿālā: «dhālika bi-ʾannahum lā yuṣībuhum ẓamaʾun wa-lā naṣabun wa-lā makhmaṣatun fī sabīli Allāhi wa-lā yaṭaʾūna mawṭiʾan lighayẓi al-kuffāri wa-lā yanālūna min ʿaduwwin naylan ʾillā kutiba lahum bihi ʿamalun ṣāliḥun».

He, exalted is He, said: ‘That is because no thirst, fatigue, or hunger afflicts them in God's path, nor do they tread a place for the anger of the unbelievers, nor gain any gain against an enemy, without a righteous deed being recorded for them through it’ [the quotation retains the edition's differing wording].

Source pages 41–42

فَالنَّيْلُ وَالْآثَارُ وَالظَّمَا وَالْمَخْمَصَةُ وَالشَّقَا وَالتَّعَبُ وَالنَّصَبُ وَالضَّجَرُ كُلُّ ذٰلِكَ عَمَلٌ صَالِحٌ طَلَبَ بِهِ الْجِهَادَ فِي سَبِيلِ اللّٰهِ تَعَالَى فَاعِلُهُ يُكْتَبُ بِذٰلِكَ كُلِّهِ حَسَنَاتٍ.

Fa-al-naylu wa-al-ʾāthāru wa-al-ẓamā wa-al-makhmaṣatu wa-al-shaqā wa-al-taʿabu wa-al-naṣabu wa-al-ḍajaru kullu dhālika ʿamalun ṣāliḥun ṭalaba bihi al-jihāda fī sabīli Allāhi taʿālā fāʿiluhu yuktabu bi-dhālika kullihi ḥasanātin.

Gain, traces, thirst, hunger, hardship, weariness, fatigue, and distress are all righteous action when the person undergoing them seeks struggle in the path of God Most High. All of these are recorded as good deeds.”

Source page 42

قَالَ: وَقَدْ حَضَرَ حَكِيمًا الْمَوْتُ فَاجْتَمَعَ إِلَيْهِ تَلَامِيذُهُ فَقَالُوا وَصِّنَا فَقَالَ إِنِّي لَمُتَكَلِّفٌ لَكُمُ التَّكْلَامَ عَلَى مَا بِي أَخْبِرُونِي أَمُوقِنُونَ أَنْتُمْ بِفَضْلِ الزُّهْدِ أَمْ لَا؟

Qāla: wa-qad ḥaḍara ḥakīman al-mawtu fa-ijtamaʿa ʾilayhi talāmīdhuhu fa-qālū waṣṣinā fa-qāla ʾinnī lamutakallifun lakumu al-taklāma ʿalā mā bī ʾakhbirūnī ʾamūqinūna ʾantum bifaḍli al-zuhdi ʾam lā?

He said, “Death once approached a wise man. His students gathered around him and said, ‘Give us counsel.’ He replied, ‘Despite my condition, I shall make the effort to speak to you. Tell me: are you certain of the excellence of detachment, or not?’

قَالُوا مَا لَزِمْنَاهُ إِلَّا لِعِلْمِنَا بِفَضْلِهِ قَالَ أَفِي الدُّنْيَا ذٰلِكَ الْفَضْلُ أَمْ فِي الْآخِرَةِ قَالُوا أَمَّا إِذَا قَرَّرْنَا بِفَضْلِهِ وَرَأَيْنَا غَيْرَ أَهْلِهِ أَفْضَلَ فِي الدُّنْيَا عَيْشًا مِنْ أَهْلِهِ فَقَدِ اضْطَرَّنَا الرَّأْيُ إِلَى أَنْ يُوجِبَ ذٰلِكَ الْفَضْلَ لِأَهْلِهِ فِي الْآخِرَةِ.

Qālū mā lazimnāhu ʾillā liʿilminā bifaḍlihi qāla ʾafī al-dunyā dhālika al-faḍlu ʾam fī al-ʾākhirati qālū ʾammā ʾidhā qarrarnā bifaḍlihi wa-raʾaynā ghayra ʾahlihi ʾafḍala fī al-dunyā ʿayshan min ʾahlihi fa-qadi iḍṭarranā al-raʾyu ʾilā ʾan yūjiba dhālika al-faḍla li-ʾahlihi fī al-ʾākhirati.

They said, ‘We have kept to it only because we know its excellence.’ He asked, ‘Is that excellence in this world or the next?’ They replied, ‘Since we affirm its excellence yet see those who do not practice it living better worldly lives than those who do, reason compels us to assign its excellence to its people in the next life.’

قَالَ فَإِنَّكُمْ إِنْ كَرِهْتُمُ الْمَوْتَ الَّذِي هُوَ سَبِيلُكُمْ إِلَى الْآخِرَةِ فَقَدْ كَرِهْتُمُ الْمَنْزِلَةَ الَّتِي فِيهَا الْفَضْلُ لَكُمْ وَرَضِيتُمْ بِالْمَنْزِلَةِ الَّتِي فِيهَا الْغَرَرُ عَلَيْكُمْ.

Qāla fa-ʾinnakum ʾin karihtumu al-mawta alladhī huwa sabīlukum ʾilā al-ʾākhirati fa-qad karihtumu al-manzilata allatī fīhā al-faḍlu lakum wa-raḍītum bi-al-manzilati allatī fīhā al-ghararu ʿalaykum.

He said, ‘If you dislike death, which is your path to the next life, you dislike the station in which excellence awaits you and accept the station in which you are exposed to uncertainty.

مَعَ أَنَّكُمْ أَحَقُّ أَنْ تَنْظُرُوا مَا هٰذَا الْمَوْتُ الْمَكْرُوهُ عِنْدَ الْعَامَّةِ هَلْ تَجِدُونَهُ غَيْرَ مُفَارَقَةِ الرُّوحِ الْجَسَدَ؟ قَالُوا مَا نَجِدُهُ غَيْرَ ذٰلِكَ.

Maʿa ʾannakum ʾaḥaqqu ʾan tanẓurū mā hādhā al-mawtu al-makrūhu ʿinda al-ʿāmmati hal tajidūnahu ghayra mufāraqati al-rūḥi al-jasada? qālū mā najiduhu ghayra dhālika.

Moreover, you should consider what this death disliked by most people is. Do you find it to be anything other than the soul's separation from the body?’ They said, ‘We find it to be nothing else.’

قَالَ فَهَلْ يَسُرُّكُمْ مَا أَدْرَكْتُمْ مِنَ الْعَمَلِ أَوْ يُحْزِنُكُمْ مَا فَاتَكُمْ مِنْهُ قَالُوا نَعَمْ.

Qāla fa-hal yasurrukum mā ʾadraktum mina al-ʿamali ʾaw yuḥzinukum mā fātakum minhu qālū naʿam.

He asked, ‘Does what you attain of action delight you, and does what you miss of it sadden you?’ They answered, ‘Yes.’

قَالَ فَبِأَيِّ ذَيْنِكَ الْجُزْأَيْنِ يُقْتَنَى الْعِلْمُ وَأَيُّهُمَا يَقْصُرُ بِكُمْ عَنِ اسْتِكْمَالِهِ أَمَّا الْجَسَدُ الَّذِي قَدْ تَرَوْنَ مَا بِهِ مِنَ الْعَمَى وَالصَّمَمِ وَالْبَكَمِ وَالضَّعْفِ وَقِلَّةِ الْغَنَا عِنْدَ مُفَارَقَةِ الرُّوحِ إِيَّاهُ أَمِ الَّذِي لَا يَزَالُ الْإِنْسَانُ سَمِيعًا بَصِيرًا نَاطِقًا عَاقِلًا مَا دَامَ فِيهِ؟

Qāla fa-bi-ʾayyi dhaynika al-juzʾayni yuqtanā al-ʿilmu wa-ʾayyuhumā yaqṣuru bikum ʿani istikmālihi ʾammā al-jasadu alladhī qad tarawna mā bihi mina al-ʿamā wa-al-ṣamami wa-al-bakami wa-al-ḍaʿfi wa-qillati al-ghanā ʿinda mufāraqati al-rūḥi ʾiyyāhu ʾami alladhī lā yazālu al-ʾinsānu samīʿan baṣīran nāṭiqan ʿāqilan mā dāma fīhi?

He asked, ‘Through which of those two parts is knowledge acquired, and which keeps you from perfecting it: the body, whose blindness, deafness, muteness, weakness, and helplessness you see when the soul departs; or that through whose continued presence a person remains hearing, seeing, speaking, and reasoning?’

قَالُوا بَلَى بِحَيَوٰةِ الرُّوحِ وَجْهَتِهِ نُدْرِكُ الْعِلْمَ وَثِقَلُ الْجَسَدِ وَغِلَظُهُ يَقْصُرُ عَنْهُ.

Qālū balā biḥayāti al-rūḥi wajhatihi nudriku al-ʿilma wa-thiqalu al-jasadi wa-ghilaẓuhu yaqṣuru ʿanhu.

They replied, ‘Yes, through the life of the soul, its direction, we attain knowledge; the body's heaviness and density hold us back from it [the connection of “its direction” is unclear in print].’

قَالَ إِنْ كَانَ قَدِ اسْتَبَانَ لَكُمْ أَنَّ الْعِلْمَ ثَمَرَةُ الرُّوحِ فَإِنَّ الْمُوطِي بِكُمْ عَنْهُ ثِقَلُ الْجَسَدِ فَكُنْتُمْ بِدَرْكِ الْعِلْمِ مَسْرُورِينَ وَبِفَوْتِهِ مَحْزُونِينَ لَقَدِ اضْطَرَّكُمُ الرَّأْيُ إِلَى اخْتِيَارِ مُفَارَقَةِ الرُّوحِ الْجَسَدَ عَلَى مُلَازَمَتِهِ إِيَّاهُ.

Qāla ʾin kāna qadi istabāna lakum ʾanna al-ʿilma thamaratu al-rūḥi fa-ʾinna al-mūṭī bikum ʿanhu thiqalu al-jasadi fa-kuntum bidarki al-ʿilmi masrūrīna wa-bifawtihi maḥzūnīna laqadi iḍṭarrakumu al-raʾyu ʾilā ikhtiyāri mufāraqati al-rūḥi al-jasada ʿalā mulāzamatihi ʾiyyāhu.

He said, ‘If it has become clear that knowledge is the soul's fruit and that the body's heaviness is what “mūṭī” you away from it [an uncertain printed word], and you delight in attaining knowledge and grieve at missing it, reason has compelled you to prefer the soul's separation from the body to its remaining with it.

أَلَسْتُمْ تَرَوْنَ أَنَّ شَهَوَاتِ الْجَسَدِ النِّسَا وَالْبَنُونَ وَالْأَمْوَالُ وَفُضُولُ الْمَطَاعِمِ وَالْمَشَارِبِ وَالْمَلَابِسِ وَالْمَرَاكِبِ وَهِيَ الْمُضِرَّةُ بِالزُّهْدِ وَأَنَّكُمْ لَمْ تَجْعَلُوا تِلْكَ الْأَمْوَالَ مِنَ الشَّهَوَاتِ وَلَمْ تَطْهُرُوا مِنْهَا إِلَّا صِيَانَةً لِلْعُقُولِ وَرَغْبَةً فِي زِيَادَةِ الْعِلْمِ؟ قَالُوا بَلَى.

ʾAlastum tarawna ʾanna shahawāti al-jasadi al-nisā wa-al-banūna wa-al-ʾamwālu wa-fuḍūlu al-maṭāʿimi wa-al-mashāribi wa-al-malābisi wa-al-marākibi wa-hiya al-muḍirratu bi-al-zuhdi wa-ʾannakum lam tajʿalū tilka al-ʾamwāla mina al-shahawāti wa-lam taṭhurū minhā ʾillā ṣiyānatan li-al-ʿuqūli wa-raghbatan fī ziyādati al-ʿilmi? qālū balā.

Do you not see that the body's appetites are women, sons, wealth, and excesses of food, drink, clothing, and mounts, and that these harm detachment? You have not classified that wealth among appetites or purified yourselves of them except to protect your minds and desire greater knowledge.’ They said, ‘Yes.’

قَالَ أَمَّا إِذَا قَرَّرْتُمْ أَنَّ هٰذِهِ اللَّذَّاتِ الْمُقَوِّيَةَ لِلْجَسَدِ هِيَ الْمُفْسِدَةُ لِلْعُقُولِ فَإِنَّ الْأَجْسَادَ الَّتِي تَقْبَلُ اللَّذَّاتِ هِيَ لَهَا أَفْسَدُ.

Qāla ʾammā ʾidhā qarrartum ʾanna hādhihi al-ladhdhāti al-muqawwiyata li-al-jasadi hiya al-mufsidatu li-al-ʿuqūli fa-ʾinna al-ʾajsāda allatī taqbalu al-ladhdhāti hiya lahā ʾafsadu.

He said, ‘Since you affirm that these pleasures which strengthen the body corrupt minds, the bodies that receive those pleasures are even more corrupting to them.’

قَالُوا فَكَيْفَ لَنَا بِأَنْ نَجْتَزِي مِنَ الْمَوْتِ عَلَى مِثْلِ مَا اجْتَزَأْتَ وَتَزْهَدَ فِي الْحَيَاةِ مِثْلَ الَّذِي زَهِدْتَ فِيهِ؟

Qālū fa-kayfa lanā bi-ʾan najtazī mina al-mawti ʿalā mithli mā ijtazaʾta wa-tazhada fī al-ḥayāti mithla alladhī zahidta fīhi?

They asked, ‘How can we “make do with death” as you have, and “you become detached” from life as you have been [the printed verb and shift of person are uncertain]?’

قَالَ لَهُمُ الْحَكِيمُ أَلَسْتُمْ تَعْلَمُونَ أَنَّ الْحَكِيمَ الْخَالِصَ الْعَاقِلَ الْبَرِيَّ مِنَ الذُّنُوبِ قَدْ أَمَاتَ نَفْسَهُ بِيَدِهِ قَبْلَ حِينِ حَتْفِهِ وَذٰلِكَ أَنَّهُ رَفَضَ مِنَ الْأَهْلِ وَالنِّعْمَةِ وَالْمَالِ مَا لَا يُرَادُ الدُّنْيَا إِلَّا لَهُ وَاحْتَمَلَ مِنْ نَصَبِ الْعِبَادَةِ وَعَنَا بِهَا مَا لَا يُرِيحُ مِنْهُ إِلَّا الْمَوْتُ.

Qāla lahumu al-ḥakīmu ʾalastum taʿlamūna ʾanna al-ḥakīma al-khāliṣa al-ʿāqila al-bariyya mina al-dhunūbi qad ʾamāta nafsahu biyadihi qabla ḥīni ḥatfihi wa-dhālika ʾannahu rafaḍa mina al-ʾahli wa-al-niʿmati wa-al-māli mā lā yurādu al-dunyā ʾillā lahu wa-iḥtamala min naṣabi al-ʿibādati wa-ʿanā bihā mā lā yurīḥu minhu ʾillā al-mawtu.

The wise man replied, ‘Do you not know that the pure, intelligent wise man, free of sins, has put his own self to death by his own hand before his appointed death? That means that he has rejected the family attachments, comfort, and wealth for which alone the world is sought, and borne the fatigue and hardship of worship from which only death brings rest.

Source pages 42–43

فَمَا حَاجَةُ مَنْ لَا يَتَمَتَّعُ بِشَيْ مِنْ لَذَّةِ الْحَيَاةِ إِلَى الْحَيَاةِ أَمْ مَا هَرَبُ مَنْ لَا رَاحَةَ لَهُ إِلَّا فِي الْمَوْتِ مِنَ الْمَوْتِ؟

Fa-mā ḥājatu man lā yatamattaʿu bishay min ladhdhati al-ḥayāti ʾilā al-ḥayāti ʾam mā harabu man lā rāḥata lahu ʾillā fī al-mawti mina al-mawti?

What need has someone who enjoys none of life's pleasures for life? Why should someone whose only rest lies in death flee from death?

Source page 43

لَعَمْرِي لَقَدْ ظَلَمَ مَنِ الْتَمَسَ اسْمَ الْحِكْمَةِ وَالزُّهْدِ فِي الدُّنْيَا بِغَيْرِ اسْتِحْقَاقِ مَعْنَاهَا وَجَهِلَ مَنْ ظَنَّ أَنَّ لَهُ إِلَيْهَا مَعَ النَّعِيمِ وَالتَّلَذُّذِ سَبِيلًا.

Laʿamrī laqad ẓalama mani iltamasa isma al-ḥikmati wa-al-zuhdi fī al-dunyā bighayri istiḥqāqi maʿnāhā wa-jahila man ẓanna ʾanna lahu ʾilayhā maʿa al-naʿīmi wa-al-taladhdhudhi sabīlan.

By my life, whoever seeks the name of wisdom and detachment from this world without deserving their reality has acted unjustly. Whoever thinks there is a path to them alongside luxury and indulgence is ignorant.

فَهَلْ عَسَى أَنْ يَأْتِيَ أَحَدَكُمْ بِرَأْيِهِ أَنْ يَجْتَمِعَ لَهُ اسْمُ الزُّهْدِ فِي غَيْرِ سِيرَةِ الزُّهْدِ وَأَنْوَاعُ الْمَطَاعِمِ وَالْمَشَارِبِ وَالْمَلَابِسِ وَالْمَنَاكِحِ؟

Fa-hal ʿasā ʾan yaʾtiya ʾaḥadakum biraʾyihi ʾan yajtamiʿa lahu ismu al-zuhdi fī ghayri sīrati al-zuhdi wa-ʾanwāʿu al-maṭāʿimi wa-al-mashāribi wa-al-malābisi wa-al-manākiḥi?

Can any of you imagine combining the name of detachment, without living its life, with varieties of food, drink, clothing, and sexual enjoyments?’

قَالُوا مَا نَطْمَعُ فِي ذٰلِكَ وَلَا نَظُنُّهُ وَكَيْفَ نَطْمَعُ فِي اجْتِمَاعِ الزُّهْدِ وَأَعْمَالِ زَهْرَةِ الدُّنْيَا وَقَدْ رِي (رِي) أَنَّ أَحَدَنَا إِذَا زَادَ فِي مَطْعَمِهِ وَمَشْرَبِهِ بَعْضَ الزِّيَادَةِ أَوْ قَارَبَ مِنْهَا مَا يُثْقِلُ أَوْ يُحَرِّكُ فِي قَلْبِهِ شَيْ مِنْ أَضْدَادِ الْعَقْلِ مِنَ الشَّهْوَةِ وَالْحِرْصِ وَالْحَسَدِ وَأَشْبَاهِهِ انْكَسَرَ عَقْلُهُ زَمَانًا.

Qālū mā naṭmaʿu fī dhālika wa-lā naẓunnuhu wa-kayfa naṭmaʿu fī ijtimāʿi al-zuhdi wa-ʾaʿmāli zahrati al-dunyā wa-qad rī (rī) ʾanna ʾaḥadanā ʾidhā zāda fī maṭʿamihi wa-mashrabihi baʿḍa al-ziyādati ʾaw qāraba minhā mā yuthqilu ʾaw yuḥarriku fī qalbihi shay min ʾaḍdādi al-ʿaqli mina al-shahwati wa-al-ḥirṣi wa-al-ḥasadi wa-ʾashbāhihi inkasara ʿaqluhu zamānan.

They said, ‘We neither hope for nor imagine that. How could we hope to combine detachment with the pursuits of worldly splendor? It has been “rī (rī)” [the printed form and repetition are unclear] that when one of us increases his food and drink even somewhat, approaches what weighs him down, or something opposed to reason stirs in his heart, such as appetite, greed, envy, or the like, his reason is impaired for a time.

وَإِنْ كَانَ لَمْ يُبَاشِرْ شَيْئًا مِنْ ذٰلِكَ الَّذِي تَحَرَّكَ إِلَيْهِ فَكَيْفَ بِمُقَارَفَةِ تِلْكَ الْأُمُورِ وَمُبَاشَرَتِهَا لِسُودِي مَا مِنْ شَيْ أَنْفَعُ لَهُ مِنَ الصِّيَابَةِ وَلَا أَسْرَعُ إِلَيْهِ مِنَ الْفَسَادِ إِلَى عَقْلِ الْحَكِيمِ.

Wa-ʾin kāna lam yubāshir shayʾan min dhālika alladhī taḥarraka ʾilayhi fa-kayfa bimuqārafati tilka al-ʾumūri wa-mubāsharatihā lisūdī mā min shay ʾanfaʿu lahu mina al-ṣiyābati wa-lā ʾasraʿu ʾilayhi mina al-fasādi ʾilā ʿaqli al-ḥakīmi.

This happens even if he has not actually done anything toward which he was stirred. What, then, of engaging in those things and practicing them? “Li-sūdī,” nothing is more beneficial to it than “al-ṣiyāba,” and nothing reaches it faster than corruption reaches the wise person's mind [the two printed words are unclear].’

قَالُوا مَا تَرَكَ قَوْلُ مُعَلِّمِنَا الْحَكِيمِ لَنَا سَبِيلًا إِلَى أَنْ نَتَمَتَّعَ بِلَذَّةٍ أَوْ نَرْغَبَ فِي بَقَا وَمَا فَضْلُ جُرُوءَتِهِ عَلَى الْمَوْتِ عَلَى جُرْوَتِنَا عَلَيْهِ إِلَّا لِفَضْلِ مَا أَصْلَحَ مِنْ نَفْسِهِ مِمَّا هُوَ مِنَّا غَيْرُ مُنْصَلِحٍ.

Qālū mā taraka qawlu muʿalliminā al-ḥakīmi lanā sabīlan ʾilā ʾan natamattaʿa biladhdhatin ʾaw narghaba fī baqā wa-mā faḍlu jurūʾatihi ʿalā al-mawti ʿalā jurwatinā ʿalayhi ʾillā lifaḍli mā ʾaṣlaḥa min nafsihi mimmā huwa minnā ghayru munṣaliḥin.

They said, ‘Our wise teacher's words leave us no path to enjoy a pleasure or desire to remain. His greater boldness before death comes only from how much more he has corrected in himself of what remains uncorrected in us.

وَلَوْ قَدْ أَصْلَحْنَا مِنْ أَنْفُسِنَا مِثْلَ مَا أَصْلَحَ مِنْ نَفْسِهِ مِمَّا هُوَ غَيْرُ مُنْصَلِحٍ وَنَفَيْنَا عَنْهَا مِنْ قَرَائِنِهَا مِنَ الْحِرْصِ وَالشَّهْوَةِ وَالْغَضَبِ مِثْلَ الَّذِي نَفَا لَحَدَثَ لَنَا مِنَ الْجَرَاءَةِ عَلَى الْمَوْتِ مِثْلُ الَّذِي حَدَثَ لَهُ.

Wa-law qad ʾaṣlaḥnā min ʾanfusinā mithla mā ʾaṣlaḥa min nafsihi mimmā huwa ghayru munṣaliḥin wa-nafaynā ʿanhā min qarāʾinihā mina al-ḥirṣi wa-al-shahwati wa-al-ghaḍabi mithla alladhī nafā laḥadatha lanā mina al-jarāʾati ʿalā al-mawti mithlu alladhī ḥadatha lahu.

If we corrected in ourselves what he corrected in himself of what is unsound, and removed its companions of greed, appetite, and anger as he removed them, the same boldness before death would arise in us.’

وَقَالَ قَايِلٌ كَانُوا إِذَا تَعَلَّمُوا عَمِلُوا فَإِذَا عَمِلُوا شُغِلُوا وَإِذَا شُغِلُوا عَرَفُوا فَإِذَا عَرَفُوا هُدِّبُوا.

Wa-qāla qāyilun kānū ʾidhā taʿallamū ʿamilū fa-ʾidhā ʿamilū shughilū wa-ʾidhā shughilū ʿarafū fa-ʾidhā ʿarafū huddibū.

Someone said, ‘When they learned, they acted; when they acted, they became occupied; when they became occupied, they understood; and when they understood, they were “huddibū” [the printed verb is uncertain].’

وَقَالَ نَظَرْتُ فِي هٰذِهِ الْأُمُورِ فَإِذَا جَمِيعُ الْخَلْقِ قَدْ حَلَّتْ بِهِمُ الْعُقُوبَةُ إِلَّا مَنْ شَاءَ اللّٰهُ.

Wa-qāla naẓartu fī hādhihi al-ʾumūri fa-ʾidhā jamīʿu al-khalqi qad ḥallat bihimu al-ʿuqūbatu ʾillā man shāʾa Allāhu.

He said, ‘I considered these matters and found that punishment had fallen upon all creatures except whom God willed.

وَكَذٰلِكَ الْحَدِيثُ عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ لَنْ يَدْخُلَ الْجَنَّةَ أَحَدٌ بِعَمَلِهِ قِيلَ وَلَا أَنْتَ يَا رَسُولَ اللّٰهِ قَالَ وَلَا أَنَا إِلَّا أَنْ يَتَغَمَّدَنِيَ اللّٰهُ بِرَحْمَةٍ.

Wa-ka-dhālika al-ḥadīthu ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾannahu qāla lan yadkhula al-jannata ʾaḥadun biʿamalihi qīla wa-lā ʾanta yā rasūla Allāhi qāla wa-lā ʾanā ʾillā ʾan yataghammadaniya Allāhu biraḥmatin.

So too is the report from the Prophet, may God bless him and grant him peace, that he said, “No one will enter Paradise through his deeds.” He was asked, “Not even you, Messenger of God?” He replied, “Not even me, unless God envelops me in mercy.”

وَيُقَالُ إِنَّهُ قَالَ عَلَيْهِ السَّلَامُ لَوْ أَنِّي وَعِيسَى بْنَ مَرْيَمَ أُخِذْنَا بِمَا كَسَبَتْ هَاتَيْنِ لَعُذِّبْنَا عَذَابًا لَمْ يُعَذَّبْهُ أَحَدٌ وَأَشَارَ بِأَصْبَعِهِ أَوْ نَحْوَ هٰذَا.

Wa-yuqālu ʾinnahu qāla ʿalayhi al-salāmu law ʾannī wa-ʿĪsā bna Maryama ʾukhidhnā bimā kasabat hātayni laʿudhdhibnā ʿadhāban lam yuʿadhdhabhu ʾaḥadun wa-ʾashāra bi-ʾaṣbaʿihi ʾaw naḥwa hādhā.

It is said that he, peace be upon him, said, “If I and Jesus son of Mary were taken to account for what these two have earned, we would be punished with a punishment inflicted on no one,” and he pointed with his finger, or words to that effect [the printed “these two” and singular “finger” are retained].

فَنَظَرْتُ مَنْ أَرْجَا النَّاسِ الرَّحْمَةَ فَإِذَا هُوَ الْمُقْبِلُ عَلَى طَلَبِ الْآخِرَةِ بِالْعِبَادَةِ وَالزُّهْدِ فِي الدُّنْيَا وَالْوَرَعِ وَنَظَرْتُ أَهُوَ شَيْ يُعْتَمَدُ عَلَيْهِ فَإِذَا هُوَ شَيْ لَا يُعْتَمَدُ عَلَيْهِ لِأَنَّهُ لَا يَبْلُغُ فِي ذٰلِكَ مَبْلَغًا يَسْتَحِقُّ الْجَنَّةَ بِعَمَلِهِ.

Fa-naẓartu man ʾarjā al-nāsi al-raḥmata fa-ʾidhā huwa al-muqbilu ʿalā ṭalabi al-ʾākhirati bi-al-ʿibādati wa-al-zuhdi fī al-dunyā wa-al-waraʿi wa-naẓartu ʾahuwa shay yuʿtamadu ʿalayhi fa-ʾidhā huwa shay lā yuʿtamadu ʿalayhi li-ʾannahu lā yablughu fī dhālika mablaghan yastaḥiqqu al-jannata biʿamalihi.

I considered who has the greatest hope of mercy and found it to be the person devoted to seeking the next life through worship, detachment from this world, and scrupulousness. I considered whether this could be relied upon and found that it could not, because no degree attained in it makes Paradise deserved through one's deeds.

قَالَ وَيُقَالُ إِنَّ عِيسَى بْنَ مَرْيَمَ عَلَيْهِ السَّلَامُ قَالَ إِنْ كَانَ فِيكُمْ مَنْ وَثِقَ بِعَمَلِهِ فَإِنِّي لَا أَثِقُ بِعَمَلِي.

Qāla wa-yuqālu ʾinna ʿĪsā bna Maryama ʿalayhi al-salāmu qāla ʾin kāna fīkum man wathiqa biʿamalihi fa-ʾinnī lā ʾathiqu biʿamalī.

He said, ‘It is said that Jesus son of Mary, peace be upon him, said, “If any of you trusts in his deeds, I do not trust in mine.”

فَنَظَرْتُ هَلْ يَجُوزُ أَنْ يَفُوزَ الْمُفَرِّطُ أَوْ يَهْلِكَ الْمُجْتَهِدُ فَإِذَا ذٰلِكَ يَجُوزُ فَإِذَا الْأَمْرُ قَدْ رَجَعَ إِلَى مَشِيئَةِ اللّٰهِ تَعَالَى إِذْ لَمْ يَسْتَأْهِلِ الْمُجْتَهِدُ بِعَمَلِهِ وَلَمْ يُغَطِّ اللّٰهُ الْمُفَرِّطَ دُونَ الشِّرْكِ لِسَعَةِ رَحْمَتِهِ.

Fa-naẓartu hal yajūzu ʾan yafūza al-mufarriṭu ʾaw yahlika al-mujtahidu fa-ʾidhā dhālika yajūzu fa-ʾidhā al-ʾamru qad rajaʿa ʾilā mashīʾati Allāhi taʿālā ʾidh lam yastaʾhili al-mujtahidu biʿamalihi wa-lam yughaṭṭi Allāhu al-mufarriṭa dūna al-shirki lisaʿati raḥmatihi.

I considered whether the negligent might succeed or the diligent perish, and found that this was possible. The matter thus returns to the will of God Most High, since the diligent person does not earn it by his deeds, and God has not “covered” the negligent person short of association, because of His boundless mercy [the printed verb is uncertain in context].

Source pages 43–44

فَنَظَرْتُ هَلْ مِنْ خَلْقٍ فِيهِمْ بَانَ ذٰلِكَ (×) فَإِذَا الْعَابِدُ الَّذِي قَالَ لِلْمُفَرِّطِ وَاللّٰهِ لَا يَغْفِرُ لَكَ فَغَفَرَ اللّٰهُ لِلْمُفَرِّطِ وَكَانَ تَفْرِيطُهُ سَبَبَ النَّجَاةِ وَالْمَغْفِرَةِ وَأَدْخَلَ الْعَابِدَ النَّارَ فَكَانَتْ عِبَادَتُهُ سَبَبَ هَلَاكِهِ.

Fa-naẓartu hal min khalqin fīhim bāna dhālika (×) fa-ʾidhā al-ʿābidu alladhī qāla li-al-mufarriṭi wa-Allāhi lā yaghfiru laka fa-ghafara Allāhu li-al-mufarriṭi wa-kāna tafrīṭuhu sababa al-najāti wa-al-maghfirati wa-ʾadkhala al-ʿābida al-nāra fa-kānat ʿibādatuhu sababa halākihi.

I looked to see whether this had become clear among any creatures (×) [the edition marks uncertainty here]. There was the worshiper who said to the negligent man, “By God, He will not forgive you.” God forgave the negligent man, whose negligence became the occasion of deliverance and forgiveness, and sent the worshiper into the Fire, so that his worship became the occasion of his destruction.

Source page 44

وَإِذَا صِدِّيقُ بَنِي إِسْرَايِلَ حَيْثُ قَالَ أَنَا صِدِّيقُ بَنِي إِسْرَايِلَ كَانَ سَبَبَ هَلَاكِهِ شِدَّةُ اجْتِهَادِهِ وَكَانَ خَلِيعُ بَنِي إِسْرَايِلَ سَبَبَ نَجَاتِهِ تَفْرِيطُهُ حَيْثُ أَزْرَى عَلَى نَفْسِهِ.

Wa-ʾidhā ṣiddīqu banī ʾIsrāyila ḥaythu qāla ʾanā ṣiddīqu banī ʾIsrāyila kāna sababa halākihi shiddatu ijtihādihi wa-kāna khalīʿu banī ʾIsrāyila sababa najātihi tafrīṭuhu ḥaythu ʾazrā ʿalā nafsihi.

There was also the utterly truthful man among the Israelites who said, “I am the utterly truthful man of Israel”: the intensity of his striving became the occasion of his destruction. The profligate among the Israelites found the occasion of his deliverance in his negligence, because he regarded himself with contempt.

فَرَأْسُ هٰذَا عِلْمٌ أُخْفِيَ عَلَى الْخَلْقِ إِلَّا أَنَّكَ تَرْجُوا الْمُجْتَهِدَ فِي الْخَيْرِ يُخَافُ عَلَى الْمُفَرِّطِ وَيُرْجَى بَعْدُ لِلْمُفَرِّطِ وَيُخَافُ عَلَى الْمُجْتَهِدِ لِأَنَّهُ حُكْمُ عَدْلٍ.

Fa-raʾsu hādhā ʿilmun ʾukhfiya ʿalā al-khalqi ʾillā ʾannaka tarjū al-mujtahida fī al-khayri yukhāfu ʿalā al-mufarriṭi wa-yurjā baʿdu li-al-mufarriṭi wa-yukhāfu ʿalā al-mujtahidi li-ʾannahu ḥukmu ʿadlin.

At the root of this lies knowledge concealed from creatures. Still, you have hope for the person who strives in goodness and fear for the negligent; yet hope remains for the negligent and fear for the diligent, because it is a just judgment.

أَلَا تَرَى لَوْ أَنَّ سَارِقًا سَرَقَ عَشَرَةَ دَرَاهِمَ وَسَارِقًا سَرَقَ مَايَةَ أَلْفِ دِرْهَمٍ كَانَ حُكْمُ اللّٰهِ فِيهِمَا وَاحِدًا قَطْعَ الْيَدِ فَكَذٰلِكَ لَا يُومَنُ عَلَى مَنْ عَصَى اللّٰهَ تَعَالَى أَنْ تَحِلَّ بِهِ الْعُقُوبَةُ إِلَّا أَنْ يَعْفُوَ عَنْهُ.

ʾAlā tarā law ʾanna sāriqan saraqa ʿasharata darāhima wa-sāriqan saraqa māyata ʾalfi dirhamin kāna ḥukmu Allāhi fīhimā wāḥidan qaṭʿa al-yadi fa-ka-dhālika lā yūmanu ʿalā man ʿaṣā Allāha taʿālā ʾan taḥilla bihi al-ʿuqūbatu ʾillā ʾan yaʿfuwa ʿanhu.

Do you not see that if one thief stole ten dirhams and another a hundred thousand dirhams, God's judgment upon both would be the same: cutting off the hand? Likewise, one who disobeys God Most High cannot be safe from punishment unless He pardons him.

وَكَأَنِّي رَأَيْتُ أَرْجَا النَّاسِ لِلنَّجَاةِ أَخْوَفَهُمْ عَلَى نَفْسِهِ أَلَا تَرَى أَنَّ يُونُسَ إِذْ ظَنَّ أَنَّ اللّٰهَ لَا يُعَاقِبُهُ عَجَّلَ عَلَيْهِ الْعُقُوبَةَ.

Wa-kaʾannī raʾaytu ʾarjā al-nāsi li-al-najāti ʾakhwafahum ʿalā nafsihi ʾalā tarā ʾanna Yūnusa ʾidh ẓanna ʾanna Allāha lā yuʿāqibuhu ʿajjala ʿalayhi al-ʿuqūbata.

It seems to me that the person with the greatest hope of deliverance is the one who fears most for himself. Do you not see that when Jonah thought God would not punish him, punishment was hastened upon him?

وَقَدْ ذُكِرَ أَنَّ قَوْمًا أَزْرَوْا عَلَى نُفُوسِهِمْ وَخَافُوا الْهَلَاكَ فَعَادُوا بِلَوْمِ أَنْفُسِهِمْ نَحْوَ حَيْثِ الْإِسْكَافِ الَّذِي قَالَ أَرَى النَّاسَ يَدْخُلُونَ الْجَنَّةَ وَأَدْخُلُ النَّارَ.

Wa-qad dhukira ʾanna qawman ʾazraw ʿalā nufūsihim wa-khāfū al-halāka fa-ʿādū bilawmi ʾanfusihim naḥwa ḥaythi al-ʾiskāfi alladhī qāla ʾarā al-nāsa yadkhulūna al-jannata wa-ʾadkhulu al-nāra.

It is related that some people regarded themselves with contempt, feared destruction, and turned to blaming themselves, as in the case of the cobbler who said, “I see people entering Paradise while I enter the Fire.”

وَالَّذِي أَصَابَ دَيْنًا فَقَالَ مَا يَرْضَى عَنِّي رَبِّي فَكُتِبَ صِدِّيقًا وَالَّذِي قَالَ مِثْلِي يَدْخُلُ الْمَسْجِدَ وَمِثْلِي يُجَالِسُ مَعَ هَاوُلَا فَكُتِبَتْ صِدِّيقًا.

Wa-alladhī ʾaṣāba daynan fa-qāla mā yarḍā ʿannī rabbī fa-kutiba ṣiddīqan wa-alladhī qāla mithlī yadkhulu al-masjida wa-mithlī yujālisu maʿa hāwulā fa-kutibat ṣiddīqan.

There was the man who incurred a debt and said, “My Lord is not pleased with me,” and was recorded as utterly truthful; and the man who said, “Someone like me enters the mosque? Someone like me sits with these people?” and ‘she was recorded’ as utterly truthful [the printed verb shifts to the feminine].

وَالْعَابِدُ الَّذِي قَالَ لِنَفْسِهِ مِنْ قِبَلِكِ أُتِيتُ وَلَيْسَ عِنْدَكِ خَيْرٌ فَقِيلَ لَهُ سَاعَتُكَ هٰذِهِ الَّتِي أَزْرَيْتَ فِيهَا عَلَى نَفْسِكَ أَفْضَلُ مِنْ عِبَادَتِكَ كُلِّهَا.

Wa-al-ʿābidu alladhī qāla linafsihi min qibaliki ʾutītu wa-laysa ʿindaki khayrun fa-qīla lahu sāʿatuka hādhihi allatī ʾazrayta fīhā ʿalā nafsika ʾafḍalu min ʿibādatika kullihā.

There was the worshiper who told his self, “It is through you that I have come to grief; there is no good in you.” He was told, “This hour in which you have regarded yourself with contempt is better than all your worship.”

وَقَالَتْ عَائِشَةُ رَضِيَ اللّٰهُ عَنْهَا إِذَا عَلِمْتَ أَنَّكَ مُحْسِنٌ فَأَنْتَ مُسِي وَإِذَا عَلِمْتَ أَنَّكَ مُسِي فَأَنْتَ مُحْسِنٌ وَقَالَ بَعْضُ النَّاسِ هَلَكَ مَنْ لَمْ يُقِرَّ أَنَّهُ هَالِكٌ.

Wa-qālat ʿĀʾishatu raḍiya Allāhu ʿanhā ʾidhā ʿalimta ʾannaka muḥsinun fa-ʾanta musī wa-ʾidhā ʿalimta ʾannaka musī fa-ʾanta muḥsinun wa-qāla baʿḍu al-nāsi halaka man lam yuqirra ʾannahu hālikun.

ʿĀʾisha, may God be pleased with her, said, “When you know that you are doing good, you are doing wrong; when you know that you are doing wrong, you are doing good.” Someone said, “Whoever does not acknowledge that he is perishing has perished.”

وَقَالَ الْفَضْلُ لِعِيسَى بْنِ يُونُسَ إِنَّمَا أَخَافُ عَلَيْكَ أَنَّكَ تَرَى أَنَّكَ عَالِمٌ وَأَنْتَ جَاهِلٌ أَوْ أَنْ تَرَى أَنَّ عِنْدَكَ خَيْرًا وَلَيْسَ عِنْدَكَ خَيْرٌ أَوْ كَمَا قَالَ.

Wa-qāla al-Faḍlu liʿĪsā bni Yūnusa ʾinnamā ʾakhāfu ʿalayka ʾannaka tarā ʾannaka ʿālimun wa-ʾanta jāhilun ʾaw ʾan tarā ʾanna ʿindaka khayran wa-laysa ʿindaka khayrun ʾaw kamā qāla.

Al-Faḍl said to ʿĪsā ibn Yūnus, “What I fear for you is that you think yourself learned while you are ignorant, or think there is good in you when there is no good in you,” or words to that effect.

فَرَأَيْنَا الْإِزْرَا أَشْبَهَ الطُّرُقِ ثُمَّ لَمْ نَأْمَنْ أَنْ نَجِيَهُ مِنْ هٰذَا الْوَجْهِ فَنَقُولُ إِنَّكَ خَايِفٌ وَإِنَّكَ وَجِلٌ فَاسْتَبْشِرْ فَإِنَّكَ نَاجٍ وَفَايِزٌ.

Fa-raʾaynā al-ʾizrā ʾashbaha al-ṭuruqi thumma lam naʾman ʾan najiyahu min hādhā al-wajhi fa-naqūlu ʾinnaka khāyifun wa-ʾinnaka wajilun fa-istabshir fa-ʾinnaka nājin wa-fāyizun.

We found self-reproach the most fitting path. Yet we could not feel safe about ‘najiyahu’ from this direction [the printed verb is unclear], saying, “You are fearful and apprehensive, so rejoice: you are saved and successful.”

فَيَا وَيْحَ الْمِسْكِينِ مَا يَدْرِي أَنَّى يُوتَى وَكَيْفَ يَهْلِكُ وَمِنْ أَيِّ وَجْهٍ يَهْلِكُ أَمِنْ وَجْهِ الْإِحْسَانِ أَمْ مِنْ وَجْهِ الْإِسَاءَةِ إِلَّا أَنَّ الْإِحْسَانَ وَالِاجْتِهَادَ أَحْمَدُ وَأَعْذَرُ.

Fa-yā wayḥa al-miskīni mā yadrī ʾannā yūtā wa-kayfa yahliku wa-min ʾayyi wajhin yahliku ʾamin wajhi al-ʾiḥsāni ʾam min wajhi al-ʾisāʾati ʾillā ʾanna al-ʾiḥsāna wa-al-ijtihāda ʾaḥmadu wa-ʾaʿdharu.

Alas for the poor man! He does not know from where he will be undone, how he will perish, or from which direction destruction will come: through good conduct or wrongdoing. Yet good conduct and earnest striving are more praiseworthy and offer a stronger excuse.

وَالْخَلْقُ اللّٰهُ يَغْفِرُ لِمَنْ يَشَا وَيُعَذِّبُ مَنْ يَشَا فَيَقُولُ مَا شَا اللّٰهُ.

Wa-al-khalqu Allāhu yaghfiru liman yashā wa-yuʿadhdhibu man yashā fa-yaqūlu mā shā Allāhu.

‘And creatures, God’: He forgives whom He wills and punishes whom He wills. So he says, “What God wills” [the printed opening is incomplete or irregular].’

وَقَالَ مَا أَحْسَنَ كَثْرَةَ الصَّلَاةِ وَالصَّوْمِ وَلٰكِنْ نُبْلُ الرَّجُلِ وَشَرَفُهُ وَصَوْمُهُ وَبِرُّهُ وَعَقْلُهُ وَوَعْدُهُ.

Wa-qāla mā ʾaḥsana kathrata al-ṣalāti wa-al-ṣawmi wa-lākin nublu al-rajuli wa-sharafuhu wa-ṣawmuhu wa-birruhu wa-ʿaqluhu wa-waʿduhu.

He said, ‘How good are abundant prayer and fasting! But a man's nobility, honor, fasting, righteousness, reason, and promise … [the printed sentence is incomplete].

Source pages 44–45

فَإِذَا بُلِيَ بِعَمَلٍ مِنْ أَعْمَالِ الْبِرِّ عَلِمَ اللّٰهُ مِنْهُ عِنَايَتَهُ بِلِقَايِهِ وَاسْتِكَانَهُ وَإِخْلَاصَهُ وَإِذَا ابْتُلِيَ بِأَعْمَالِ الشَّرِّ عَلِمَ اللّٰهُ مِنْهُ حَذَرَهُ مِنَ الْإِثْمِ فِي مَنْطِقِهِ وَسَمْعِهِ وَبَصَرِهِ وَفَرْجِهِ وَجَوَارِحِهِ مِنْ مَطْعَمِهِ وَغَيْرِ ذٰلِكَ.

Fa-ʾidhā buliya biʿamalin min ʾaʿmāli al-birri ʿalima Allāhu minhu ʿināyatahu biliqāyihi wa-istikānahu wa-ʾikhlāṣahu wa-ʾidhā ubtuliya bi-ʾaʿmāli al-sharri ʿalima Allāhu minhu ḥadharahu mina al-ʾithmi fī manṭiqihi wa-samʿihi wa-baṣarihi wa-farjihi wa-jawāriḥihi min maṭʿamihi wa-ghayri dhālika.

When he is tested with a righteous deed, God knows his care for meeting Him, his submission, and his sincerity. When he is tested with evil deeds, God knows his caution against sin in his speech, hearing, sight, private parts, limbs, food, and other matters.

Source page 45

وَإِذَا ابْتُلِيَ بِذٰلِكَ عَلِمَ اللّٰهُ مِنْهُ نَدَامَتَهُ وَفَزَعَهُ وَخَوْفَهُ وَتَوْبَتَهُ فَهٰذَا مَثَلُ الرَّجُلِ وَشَرَفُهُ.

Wa-ʾidhā ubtuliya bi-dhālika ʿalima Allāhu minhu nadāmatahu wa-fazaʿahu wa-khawfahu wa-tawbatahu fa-hādhā mathalu al-rajuli wa-sharafuhu.

When he is tested in this way, God knows his remorse, alarm, fear, and repentance. This is the measure of the man and his honor.

وَقَدْ يَكُونُ كَثِيرَ الصَّلَاةِ وَالصَّوْمِ وَلَا يَكُونُ لَهُ ذٰلِكَ الْحَذَرُ مِنَ الدِّينِ وَلَا دِقَّةُ النَّظَرِ فِي الْأُمُورِ وَقَدْ يَكُونُ كَثِيرَ الصَّلَاةِ وَالصِّيَامِ وَهُوَ يُحِبُّ كَثْرَةَ الْمَالِ وَيُحِبُّ الْمَنْزِلَةَ عِنْدَ النَّاسِ.

Wa-qad yakūnu kathīra al-ṣalāti wa-al-ṣawmi wa-lā yakūnu lahu dhālika al-ḥadharu mina al-dīni wa-lā diqqatu al-naẓari fī al-ʾumūri wa-qad yakūnu kathīra al-ṣalāti wa-al-ṣiyāmi wa-huwa yuḥibbu kathrata al-māli wa-yuḥibbu al-manzilata ʿinda al-nāsi.

Someone may pray and fast often without that religious caution or fine discernment in affairs. He may pray and fast often while loving abundant wealth and high standing among people.

وَإِنَّمَا يَدُورُ الْأَمْرُ عَلَى الصِّدْقِ وَالْبِرِّ وَالْوَرَعِ وَالْعَقْلِ أَنْ يَكُونَ ثَابِتًا لَا يَزُولُ عِنْدَ الرِّضَا وَالْغَضَبِ وَلَا عِنْدَ إِضَافَةِ الدُّنْيَا وَلَا عِنْدَ الزَّوَالِ وَالْمَنْعِ وَلَا عِنْدَ التَّكْرِمَةِ وَالْهَوَانِ بِشِدَّةِ مَذَاهِبِهِ وَتَمْثَايِلِهِ فِي أَيِّ حَالٍ كَانَ عَلَى مَرْتَبَةٍ وَاحِدَةٍ.

Wa-ʾinnamā yadūru al-ʾamru ʿalā al-ṣidqi wa-al-birri wa-al-waraʿi wa-al-ʿaqli ʾan yakūna thābitan lā yazūlu ʿinda al-riḍā wa-al-ghaḍabi wa-lā ʿinda ʾiḍāfati al-dunyā wa-lā ʿinda al-zawāli wa-al-manʿi wa-lā ʿinda al-takrimati wa-al-hawāni bishiddati madhāhibihi wa-tamthāyilihi fī ʾayyi ḥālin kāna ʿalā martabatin wāḥidatin.

The matter turns on truthfulness, righteousness, scrupulousness, and reason: being steady without shifting in contentment or anger, when worldly goods are added or removed or withheld, or when honored or humiliated, through the firmness of his courses and ‘representations,’ remaining at one level in every condition [the final printed connection is difficult].

فَهٰذَا الْمَنْسُوبُ فِي الدُّنْيَا إِلَى الْقَبَلِ وَالشَّرَفِ فِي أَمْرِ دِينِهِ.

Fa-hādhā al-mansūbu fī al-dunyā ʾilā al-qabali wa-al-sharafi fī ʾamri dīnihi.

This is the person credited in this world with ‘al-qabal’ and honor in his religion [the first printed noun is uncertain].’

وَقَالَ قَايِلٌ فِي مَعْرِفَةِ النَّفْسِ إِنِّي اتَّهَمْتُ نَفْسِي عَلَى دِينِي وَاتَّهَمْتُ مَعْرِفَتِي بِنَفْسِي فَلَمَّا صَحَّحْتُ النَّظَرَ وَأَطَلْتُ الْفِكْرَ لِأَقَعَ عَلَى حَقِيقَةِ مَعْرِفَتِي بِنَفْسِي وَجَدْتُهَا تَتَكَلَّمُ بِكَلَامِ الْخَايِفِينَ مَا لَمْ تُضْطَرَّ إِلَى الْخَوْفِ.

Wa-qāla qāyilun fī maʿrifati al-nafsi ʾinnī ittahamtu nafsī ʿalā dīnī wa-ittahamtu maʿrifatī binafsī fa-lammā ṣaḥḥaḥtu al-naẓara wa-ʾaṭaltu al-fikra li-ʾaqaʿa ʿalā ḥaqīqati maʿrifatī binafsī wajadtuhā tatakallamu bikalāmi al-khāyifīna mā lam tuḍṭarra ʾilā al-khawfi.

Someone said about knowing the self, ‘I distrusted my self concerning my religion and distrusted my knowledge of myself. When I examined carefully and reflected at length to discover the reality of that knowledge, I found my self speaking the language of the fearful as long as it was not compelled to fear.

وَتَقُولُ بِقَوْلِ الْأَبْرَارِ مَا لَمْ تُمْتَحَنْ بِالتَّقْوَى وَتَصِفُ وَصْفَ الصِّدِّيقِينَ مَا لَمْ تَحْتَاجْ إِلَى الْعَمَلِ بِهِ وَتَدَّعِي دَعْوَى الْمُوقِنِينَ مَا لَمْ تُمْتَحَنْ بِالْإِخْلَاصِ وَتَزْعُمُ أَنَّهَا مِنَ الْمُتَوَاضِعِينَ مَا لَمْ تُخَالِفْ هَوَاهَا عِنْدَ تَهْيِيجِ الْغَضَبِ.

Wa-taqūlu biqawli al-ʾabrāri mā lam tumtaḥan bi-al-taqwā wa-taṣifu waṣfa al-ṣiddīqīna mā lam taḥtāj ʾilā al-ʿamali bihi wa-taddaʿī daʿwā al-mūqinīna mā lam tumtaḥan bi-al-ʾikhlāṣi wa-tazʿumu ʾannahā mina al-mutawāḍiʿīna mā lam tukhālif hawāhā ʿinda tahyīji al-ghaḍabi.

It speaks like the righteous as long as it is not tested by reverence, describes things as the utterly truthful do as long as it need not act on them, claims the claims of people of certainty as long as it is not tested in sincerity, and alleges humility as long as it need not oppose its desire when anger is stirred.

فَلَمْ أَكُنْ أَتَوَهَّمُ عِنْدَ وَصْفِي لِلصِّدْقِ وَإِثْبَاتِ قَوْلِي لِلْحَقِّ وَحَلَاوَةِ مَنْطِقِي بِالْإِخْلَاصِ إِلَّا أَنِّي كَذٰلِكَ.

Fa-lam ʾakun ʾatawahhamu ʿinda waṣfī li-al-ṣidqi wa-ʾithbāti qawlī li-al-ḥaqqi wa-ḥalāwati manṭiqī bi-al-ʾikhlāṣi ʾillā ʾannī ka-dhālika.

When I described truthfulness, affirmed the truth in my words, and spoke sweetly of sincerity, I imagined only that I was truly like that.

فَإِذَا امْتُحِنْتُ فِي مَوَاطِنِ الْحَقِّ لِحَاسِنِ الْقَوْلِ مِنِّي وَجَدْتُنِي كَاذِبًا وَإِذَا احْتَجْتُ فِي مَوَاطِنِ الْخَوْفِ إِلَى خَوْفِي وَجَدْتُنِي آمِنًا وَإِذَا احْتَجْتُ فِي مَوَاطِنِ الْإِخْلَاصِ إِلَى الْإِخْلَاصِ وَجَدْتُنِي مُرَائِيًا فِي غَيْرِ مَوْطِنٍ وَلَا (×) وَلَا أَكْثَرَ مِنْ أَنْ أُحْصِيَهُ.

Fa-ʾidhā umtuḥintu fī mawāṭini al-ḥaqqi liḥāsini al-qawli minnī wajadtunī kādhiban wa-ʾidhā iḥtajtu fī mawāṭini al-khawfi ʾilā khawfī wajadtunī ʾāminan wa-ʾidhā iḥtajtu fī mawāṭini al-ʾikhlāṣi ʾilā al-ʾikhlāṣi wajadtunī murāʾiyan fī ghayri mawṭinin wa-lā (×) wa-lā ʾakthara min ʾan ʾuḥṣiyahu.

But when tested in situations requiring truth, despite my fine words [the printed form ḥāsin is unusual], I found myself false. When I needed fear in fearful situations, I found myself secure. When I needed sincerity in situations requiring it, I found myself ostentatious, in more than one situation, ‘nor (×), nor more than I can count’ [the closing printed wording is incomplete].

فَإِنْ نِلْتُ فِي وَصْفِي مَحَاسِنَ قَوْلِي وَجَبَ أَنْ يَكُونَ ذٰلِكَ مِنْ مَخْرَجِ الْحَقِّ مِنْ قَلْبِي إِذْ كُنْتُ أُحْسِنُ وَصْفَ الصِّدْقِ بِالْقَوْلِ وَلَا أَجِدُ حَقِيقَةَ الصِّدْقِ فِي الْعَمَلِ.

Fa-ʾin niltu fī waṣfī maḥāsina qawlī wajaba ʾan yakūna dhālika min makhraji al-ḥaqqi min qalbī ʾidh kuntu ʾuḥsinu waṣfa al-ṣidqi bi-al-qawli wa-lā ʾajidu ḥaqīqata al-ṣidqi fī al-ʿamali.

If I attained fine speech in my descriptions, that should have sprung from truth within my heart. Yet I described truthfulness beautifully in words without finding its reality in action.

فَظَهَرَ لِي بِذٰلِكَ فَسَادُ عَمَلِي وَصَحَّ عِنْدِي وَصْفُ مَنْطِقِي فَرَجَعْتُ مُلْتَمِسًا مِنْ أَيْنَ فَسَادُ عَمَلِي فَعَلِمْتُ أَنَّ فَسَادَ عَمَلِي مِنْ فَسَادِ قَلْبِي.

Fa-ẓahara lī bi-dhālika fasādu ʿamalī wa-ṣaḥḥa ʿindī waṣfu manṭiqī fa-rajaʿtu multamisan min ʾayna fasādu ʿamalī fa-ʿalimtu ʾanna fasāda ʿamalī min fasādi qalbī.

This revealed the corruption of my action, though the description in my speech seemed sound. I returned to seeking the source of my corrupted action and learned that it came from my corrupted heart.

وَلَوْ صَحَّ يَا قَلْبِي لَصَحَّ مِنِّي قَوْلِي وَأَصْدَقَ بِالْوَصْفِ لِسَانِي وَلَمْ يَظْهَرْ مِنِّيَ التَّزَيُّنُ لِمَنْ لَا يَمْلِكُ ضَيْرِي وَلَا نَفْعِي.

Wa-law ṣaḥḥa yā qalbī laṣaḥḥa minnī qawlī wa-ʾaṣdaqa bi-al-waṣfi lisānī wa-lam yaẓhar minniya al-tazayyunu liman lā yamliku ḍayrī wa-lā nafʿī.

If it were sound, ‘O my heart,’ my words would be sound and my tongue truthful in description, and I would not display adornment before someone who controls neither my harm nor my benefit [the printed vocative interrupts the construction].

فَأَطَلْتُ الْفِكْرَ وَصَحَّحْتُ النَّظَرَ وَاسْتَعَنْتُ بِالْعِلْمِ لِأَقَعَ عَلَى الْعِلَّةِ الَّتِي فَرَّقَتْ بَيْنَ مَحَاسِنِ وَصْفِي وَقَبِيحِ خَبَرِي فِي امْتِحَانِي.

Fa-ʾaṭaltu al-fikra wa-ṣaḥḥaḥtu al-naẓara wa-istaʿantu bi-al-ʿilmi li-ʾaqaʿa ʿalā al-ʿillati allatī farraqat bayna maḥāsini waṣfī wa-qabīḥi khabarī fī imtiḥānī.

I reflected at length, examined carefully, and sought the help of knowledge to discover the cause that separated the beauty of my description from the ugliness disclosed by testing me.

ثُمَّ تَدَبَّرْتُ مَا يَظْهَرُ مِنْ لِسَانِي فَصَحَّ عِنْدِي أَنَّ اللِّسَانَ مُتَرْجِمُ الْقَلْبِ فَوَجَدْتُ اللِّسَانَ يَصِفُ الْحَقَّ فَيُحْسِنُ وَيَصِفُ الصِّدْقَ فَيُصِيبُ ثُمَّ يُمْتَحَنُ الْإِخْلَاصُ بِهَا فَيَحِيدُ.

Thumma tadabbartu mā yaẓharu min lisānī fa-ṣaḥḥa ʿindī ʾanna al-lisāna mutarjimu al-qalbi fa-wajadtu al-lisāna yaṣifu al-ḥaqqa fa-yuḥsinu wa-yaṣifu al-ṣidqa fa-yuṣību thumma yumtaḥanu al-ʾikhlāṣu bihā fa-yaḥīdu.

I then considered what appeared from my tongue and became convinced that the tongue interprets the heart. I found it describing truth beautifully and truthfulness accurately; then sincerity was tested through it, and it swerved.

Source pages 45–46

فَتَحَيَّرْتُ عِنْدَ حُسْنِ هٰذَا الْوَصْفِ وَبُعْدِ هٰذَا الْخَبَرِ وَقُلْتُ إِنْ كَانَ لِسَانِي مُتَرْجِمًا عَنْ قَلْبِي فَتَرْجَمَ بِهٰذِهِ الْمَحَاسِنِ لَمْ أَشُكَّ أَنَّ سَاكِنَ قَلْبِي الصِّدْقُ وَغَامِرَهُ الْخَوْفُ وَلَوْلَا ذٰلِكَ لَتَرْجَمَ اللِّسَانُ بِخِلَافِ مَا قَدْ ظَهَرَ مِنْهُ مِنْ وَصْفِ الْبِرِّ وَالْإِحْسَانِ.

Fa-taḥayyartu ʿinda ḥusni hādhā al-waṣfi wa-buʿdi hādhā al-khabari wa-qultu ʾin kāna lisānī mutarjiman ʿan qalbī fa-tarjama bi-hādhihi al-maḥāsini lam ʾashukka ʾanna sākina qalbī al-ṣidqu wa-ghāmirahu al-khawfu wa-lawlā dhālika latarjama al-lisānu bikhilāfi mā qad ẓahara minhu min waṣfi al-birri wa-al-ʾiḥsāni.

I was bewildered by the beauty of this description and the distance of what testing disclosed. I said, “If my tongue interprets my heart and expresses these beautiful things, I cannot doubt that truthfulness dwells in my heart and fear fills it. Were it not for that, the tongue would have expressed the opposite of the righteousness and goodness it has described.”

Source page 46

فَاضْطَرَّتْنِي الْعِنَايَةُ إِلَى اسْتِرْشَادِ الْعِلْمِ وَالْمَعْرِفَةِ وَالِاسْتِعَانَةِ بِدَلِيلِ الْعَقْلِ فَاسْتَرْشَدْتُهُمْ فَدَلُّونِي عَلَى أَنَّ النَّفْسَ تَقْتَتِلُ مِنْ عِلْمِهَا وَمَعْرِفَتِهَا وَتُضْطَرُّ إِلَى دَلَالَةِ تَجَمُّلِهَا فِي كُلِّ مَا هَمَّ بِهِ وَجْهُهَا عِنْدَ النَّاسِ لِيَعْرِفُوا فَضْلَهَا فِي عِلْمِهَا وَحُسْنَ سِيرَتِهَا فِي آدَابِهَا.

Fa-iḍṭarratnī al-ʿināyatu ʾilā istirshādi al-ʿilmi wa-al-maʿrifati wa-al-istiʿānati bidalīli al-ʿaqli fa-istarshadtuhum fa-dallūnī ʿalā ʾanna al-nafsa taqtatilu min ʿilmihā wa-maʿrifatihā wa-tuḍṭarru ʾilā dalālati tajammulihā fī kulli mā hamma bihi wajhuhā ʿinda al-nāsi liyaʿrifū faḍlahā fī ʿilmihā wa-ḥusna sīratihā fī ʾādābihā.

Concern compelled me to seek guidance from knowledge and understanding and help from reason's evidence. I sought their guidance, and they showed me that the self ‘fights from its knowledge and understanding’ and is compelled toward a display of its adornment in all that concerns its standing before people, so that they recognize the excellence of its knowledge and the beauty of its conduct and manners [the printed opening is unclear].

وَإِذَا وَقَعَ الِامْتِحَانُ الَّذِي يَنْبَغِي أَنْ يَعْمَلَ بِعَمَلِهَا وَيَتَكَلَّمَ فِيهِ لِلّٰهِ بِهَا قَدَّمَتْ هَوَاهَا وَأَخَّرَتْ عَمَلَهَا وَرَضِيَتْ بِهَوَاهَا.

Wa-ʾidhā waqaʿa al-imtiḥānu alladhī yanbaghī ʾan yaʿmala biʿamalihā wa-yatakallama fīhi li-llāhi bihā qaddamat hawāhā wa-ʾakhkharat ʿamalahā wa-raḍiyat bihawāhā.

When a test comes in which one should act upon its deeds and speak through it for God, it puts its desire first, postpones its action, and is content with its desire.

فَتَلَقَّتِي الْمَعْرِفَةُ بِأَنَّهَا هِيَ الْمُعَبِّرَةُ عَنْ نَفْسِهَا بِالصِّدْقِ بِالْقَوْلِ فِي غَيْرِ مَوَاطِنِ الصِّدْقِ وَهِيَ الْمُحِقَّةُ عَنْ نَفْسِهَا التَّوَهُّنَ فِي قَوْلِهَا وَالرِّيَا فِي عَمَلِهَا.

Fa-talaqqatī al-maʿrifatu bi-ʾannahā hiya al-muʿabbiratu ʿan nafsihā bi-al-ṣidqi bi-al-qawli fī ghayri mawāṭini al-ṣidqi wa-hiya al-muḥiqqatu ʿan nafsihā al-tawahhuna fī qawlihā wa-al-riyā fī ʿamalihā.

Understanding met me with this: it is the self that speaks of its own truthfulness in words outside situations requiring truthfulness, and it is ‘the one establishing concerning itself weakness in its words and ostentation in its deeds’ [the printed clause is unclear].

أُخْفِيَ كَثِيرُ ذٰلِكَ مِنْهَا عَلَى الْعَارِفِينَ مِنَ الْمُدَّعِينَ الْمَعْرِفَةَ بِأَنْفُسِهِمْ فَمَا ظَنُّكَ بِالْجَاهِلِينَ بِأَنْفُسِهِمْ وَإِنَّمَا تَصِحُّ مَعْرِفَةُ مَا وَصَفْنَا عِنْدَ جَهَابِذَةِ الْعَالِمِينَ مِنَ الْعَارِفِينَ بِأَنْفُسِهِمْ عِنْدَ تَحْقِيقِ الِامْتِحَانِ.

ʾUkhfiya kathīru dhālika minhā ʿalā al-ʿārifīna mina al-muddaʿīna al-maʿrifata bi-ʾanfusihim fa-mā ẓannuka bi-al-jāhilīna bi-ʾanfusihim wa-ʾinnamā taṣiḥḥu maʿrifatu mā waṣafnā ʿinda jahābidhati al-ʿālimīna mina al-ʿārifīna bi-ʾanfusihim ʿinda taḥqīqi al-imtiḥāni.

Much of this remains hidden even from those who claim to know themselves. What, then, of those ignorant of themselves? Sound knowledge of what we have described belongs only to the most discerning among those who know themselves, when the test is fully realized.

فَلَا تَعْبُرْ مَحَاسِنَ وَصْفِ نَفْسِكَ الصِّدْقَ فَإِذَا احْتَجْتَ إِلَى صِدْقِهَا كَذَبَتْ وَلَا تَطْمِينْ إِلَى صِحَّةِ وَصْفِهَا لِلْحَقِّ فَإِذَا احْتَجْتَ إِلَى قِيَامِهَا بِهِ عَدَلَتْ.

Fa-lā taʿbur maḥāsina waṣfi nafsika al-ṣidqa fa-ʾidhā iḥtajta ʾilā ṣidqihā kadhabat wa-lā taṭmīn ʾilā ṣiḥḥati waṣfihā li-al-ḥaqqi fa-ʾidhā iḥtajta ʾilā qiyāmihā bihi ʿadalat.

Do not ‘cross’ the beauty of your self's description of truthfulness [the printed verb is unclear]: when you need its truthfulness, it lies. Do not rest secure in the correctness of its description of truth: when you need it to uphold truth, it turns aside.

وَلَا تَلْتَفِتِينَ إِلَى حُسْنِ وَصْفِهَا لِلْإِخْلَاصِ فَإِذَا اضْطُرَّتْ إِلَى إِخْلَاصِهَا رَاءَتْ وَتَزَيَّنَتْ وَلَا تَغْتَرَّ بِوَصْفِهَا الْبِرَّ وَالتَّقْوَى فَإِذَا امْتَحَنْتَ بِرَّهَا وَتَقْوَاهَا غَدَرَتْ وَفَجَرَتْ.

Wa-lā taltafitīna ʾilā ḥusni waṣfihā li-al-ʾikhlāṣi fa-ʾidhā uḍṭurrat ʾilā ʾikhlāṣihā rāʾat wa-tazayyanat wa-lā taghtarra biwaṣfihā al-birra wa-al-taqwā fa-ʾidhā imtaḥanta birrahā wa-taqwāhā ghadarat wa-fajarat.

Do not turn toward its beautiful description of sincerity: when compelled to be sincere, it shows off and adorns itself. Do not be deceived by its description of righteousness and reverence: when you test these, it betrays and acts wickedly [the first printed verb shifts to feminine address].

وَلَا تَقْبَلَنَّ مِنْهَا دَعْوَى الْخَوْفِ فَإِذَا افْتَقَرْتَ إِلَى خَوْفِهَا أَمِنَتْ وَبَطِرَتْ وَلَا تَيْقَنْ بِإِظْهَارِهَا الرِّضَا وَالتَّوَكُّلَ فَإِذَا عَارَضَهَا خَوْفُ الْفَقْرِ دُونَ (× ×) قَنَطَتْ وَيَئِسَتْ وَإِنْ عَارَضَهَا أَيْسَرُ الْبَلَا سَخِطَتْ وَجَزِعَتْ.

Wa-lā taqbalanna minhā daʿwā al-khawfi fa-ʾidhā iftaqarta ʾilā khawfihā ʾaminat wa-baṭirat wa-lā tayqan bi-ʾiẓhārihā al-riḍā wa-al-tawakkula fa-ʾidhā ʿāraḍahā khawfu al-faqri dūna (× ×) qanaṭat wa-yaʾisat wa-ʾin ʿāraḍahā ʾaysaru al-balā sakhiṭat wa-jaziʿat.

Do not accept its claim to fear: when you need its fear, it feels secure and becomes insolent. Do not trust its display of acceptance and reliance on God: when fear of poverty confronts it, short of (× ×) [a printed gap], it despairs and loses hope; when the slightest trial confronts it, it resents and panics.

وَلَا يَغُرَّنَّكَ مَا تُظْهِرُ لَكَ مِنْ تَوَاضُعِهَا وَاسْتِخْذَاءِ أُذُنَيْهَا فَإِذَا احْتَجْتَ إِلَى حَقِيقَةِ الِامْتِحَانِ تَكَبَّرَتْ وَتَجَبَّرَتْ يَا مَغْرُورُ.

Wa-lā yaghurrannaka mā tuẓhiru laka min tawāḍuʿihā wa-istikhdhāʾi ʾudhunayhā fa-ʾidhā iḥtajta ʾilā ḥaqīqati al-imtiḥāni takabbarat wa-tajabbarat yā maghrūru.

Do not let its show of humility and its drooping ears deceive you. When a real test is needed, it grows arrogant and domineering, you who are deluded!

وَلَا تَقْبَلَنَّ مِنْهَا دَعْوَاهَا الْحِلْمَ وَكَالِمَهَا فِي مَوَاطِنِ التَّزَيُّنِ فَإِذَا افْتَقَرْتَ إِلَى جَهْلِهَا عِنْدَ اسْتِمَاعِ مَا يُجَابُ بِهِ مِنْ قَوْلِ حَقٍّ فِيهَا مِمَّا يُسْخَطُ مِنْهُ سَفِهَتْ وَغَضِبَتْ.

Wa-lā taqbalanna minhā daʿwāhā al-ḥilma wa-kālimahā fī mawāṭini al-tazayyuni fa-ʾidhā iftaqarta ʾilā jahlihā ʿinda istimāʿi mā yujābu bihi min qawli ḥaqqin fīhā mimmā yuskhaṭu minhu safihat wa-ghaḍibat.

Do not accept its claim to forbearance and its ‘kālim’ in situations of self-adornment. When you need ‘its ignorance’ while hearing a truthful response about it that displeases it, it behaves foolishly and becomes angry [the two quoted printed forms are uncertain in context].

فَإِنْ مُدِحَتْ بِبَاطِلٍ مَعَ مُوَافَقَةِ ذٰلِكَ هَوَاهَا اهْتَزَّتْ وَفَرِحَتْ يَا مَغْرُورُ.

Fa-ʾin mudiḥat bibāṭilin maʿa muwāfaqati dhālika hawāhā ihtazzat wa-fariḥat yā maghrūru.

If it is falsely praised in a way that pleases its desire, it quivers with delight and rejoices, you who are deluded!

وَلَا تُقِرِّينَ عِبَادَرَتَهَا فِي اصْطِنَاعِ الْمَعْرُوفِ وَالْمُبَادَرَةِ فِي الْخَيْرَاتِ فَإِنْ لَمْ تُشْكَرْ عَلَى مَعْرُوفِهَا وَتُقَرَّرْ لَهَا إِحْسَانُهَا غَضِبَتْ وَقَطَعَتْ بِكَ فِي كُلِّ حَالٍ يُحْتَاجُ فِيهِ إِلَى صِدْقِهَا.

Wa-lā tuqirrīna ʿibādaratahā fī iṣṭināʿi al-maʿrūfi wa-al-mubādarati fī al-khayrāti fa-ʾin lam tushkar ʿalā maʿrūfihā wa-tuqarrar lahā ʾiḥsānuhā ghaḍibat wa-qaṭaʿat bika fī kulli ḥālin yuḥtāju fīhi ʾilā ṣidqihā.

Do not approve its ‘ʿibādara’ in doing kindness and hastening toward good [the printed noun and feminine-address form are irregular]. If it is not thanked for its kindness and its good conduct is not acknowledged, it becomes angry and abandons you in every situation where its truthfulness is needed.

وَخَذَلَتْكَ فِي كُلِّ أَوَانٍ يُحْتَاجُ فِيهِ إِلَى إِخْلَاصِهَا وَأَلْيَسَتْكَ فِي كُلِّ أَوَانٍ يُحْتَاجُ إِلَى شُكْرِهَا لِلنِّعَمِ عَلَيْهَا فَلَا تَكْتَفِينَ إِلَى مَحَاسِنِ وَصْفِهَا لِلدِّينِ وَكَبِيرِ عَمَلِهَا لِلرِّيَا وَلٰكِنِ انْظُرْ كَيْفَ تُبْطِلُ مَحَاسِنَ وَصْفِهَا بِقَبِيحِ خَبَرِهَا.

Wa-khadhalatka fī kulli ʾawānin yuḥtāju fīhi ʾilā ʾikhlāṣihā wa-ʾalyasatka fī kulli ʾawānin yuḥtāju ʾilā shukrihā li-al-niʿami ʿalayhā fa-lā taktafīna ʾilā maḥāsini waṣfihā li-al-dīni wa-kabīri ʿamalihā li-al-riyā wa-lākin unẓur kayfa tubṭilu maḥāsina waṣfihā biqabīḥi khabarihā.

It forsakes you whenever its sincerity is needed and “alyasatka” [the printed verb is unclear] whenever its gratitude for blessings upon it is needed. Do not be satisfied with its fine descriptions of religion and its great work for ostentation. Look instead at how it nullifies its fine descriptions through the ugliness disclosed by testing it [the printed address shifts again].

Source pages 46–47

وَاعْلَمْ إِنَّمَا لِتَسْتَخْرِجَ مَحَاسِنَ مَا فِي الْقُلُوبِ مِنَ الصِّدْقِ وَمَسَاوِيَ مَا فِي الْقُلُوبِ مِنَ الْكَذِبِ فِي مَوَاطِنِ الِامْتِحَانِ فَعِنْدَهَا تَبْدُو فَضَايِحُ مَا تَحِنُّ بِهِ ضَمَايِرُ الْأَنْفُسِ مِنْ شَرٍّ إِنْ كَانَ فِيهَا أَوْ خَيْرٍ إِنْ كَانَ عِنْدَهَا.

Wa-iʿlam ʾinnamā litastakhrija maḥāsina mā fī al-qulūbi mina al-ṣidqi wa-masāwiya mā fī al-qulūbi mina al-kadhibi fī mawāṭini al-imtiḥāni fa-ʿindahā tabdū faḍāyiḥu mā taḥinnu bihi ḍamāyiru al-ʾanfusi min sharrin ʾin kāna fīhā ʾaw khayrin ʾin kāna ʿindahā.

Know that it is in situations of testing that you draw out the beauty of truthfulness within hearts and the ugliness of falsehood within them. There the hidden selves expose what they yearn toward, whether evil within them or good they possess [the printed opening and “exposures” are irregular].

Source page 47

فَغَيِّرْ نَفْسَكَ بِمِيزَانِ عَقْلِكَ فِي مَوَاطِنِ الِامْتِحَانِ فَحَقِّقْهُ عَلَيْهَا وَاسْتَحْيِي مِنْ دَعْوَاكَ الصِّدْقَ وَقَدْ ظَهَرَ لَكَ سَبِيلُ الرِّيَبِ مِنْهَا وَصَحَّ عِنْدَكَ مَخْرَجُ الْكَذِبِ مِنْ خَالِصِ ضَمِيرِهَا.

Fa-ghayyir nafsaka bimīzāni ʿaqlika fī mawāṭini al-imtiḥāni fa-ḥaqqiqhu ʿalayhā wa-istaḥyī min daʿwāka al-ṣidqa wa-qad ẓahara laka sabīlu al-riyabi minhā wa-ṣaḥḥa ʿindaka makhraju al-kadhibi min khāliṣi ḍamīrihā.

Change your self by the balance of your reason in situations of testing, and apply it rigorously to it. Feel ashamed of claiming truthfulness when its path of dubiousness has become clear and you have verified that falsehood springs from its innermost conscience.

وَلْيَكُنْ لَكَ فِي الْحَقِّ نَصِيبٌ بِإِقْرَارِكَ عَلَيْهَا بِكَذِبِهَا وَانْتِهَاكٍ لَهَا بَاطِلَهَا.

Wa-l-yakun laka fī al-ḥaqqi naṣībun bi-ʾiqrārika ʿalayhā bikadhibihā wa-intihākin lahā bāṭilahā.

Let yourself have a share in truth by acknowledging its falsehood against it and exposing its falsity.

فَتَدَبَّرْتُ هٰذَا الْوَصْفَ مِنْ دَلَالَاتِ الْعِلْمِ وَالْمَعْرِفَةِ وَشَهَادَةِ الْعَقْلِ لَهَا بِصِدْقِ مَا دَلَّا فَوَجَدْتُ الْخَبَرَ الشَّافِيَ فِيهِ.

Fa-tadabbartu hādhā al-waṣfa min dalālāti al-ʿilmi wa-al-maʿrifati wa-shahādati al-ʿaqli lahā biṣidqi mā dallā fa-wajadtu al-khabara al-shāfiya fīhi.

I reflected on this description drawn from the guidance of knowledge and understanding, and reason's testimony to the truth of what they indicated. I found in it an account that brought healing.

وَعَلِمْتُ أَنْ لَوْ كَانَ سَاكِنَ قَلْبِي الصِّدْقُ وَالتَّقْوَى أَوْ كَانَ عَامِرَهُ الْخَوْفُ وَالْإِخْلَاصُ لَأَعَانُونِي عِنْدَ أَوَانِ حَاجَتِي إِلَيْهِمْ فَلَمَّا فَقَدْتُهُمْ فِي مَوَاطِنِ الْحَاجَةِ إِلَيْهِمْ ظَهَرَ مِنْ قَلْبِي عِنْدَ اضْطِرَارِي إِلَى الْخَوْفِ الْأَمْنُ.

Wa-ʿalimtu ʾan law kāna sākina qalbī al-ṣidqu wa-al-taqwā ʾaw kāna ʿāmirahu al-khawfu wa-al-ʾikhlāṣu laʾaʿānūnī ʿinda ʾawāni ḥājatī ʾilayhim fa-lammā faqadtuhum fī mawāṭini al-ḥājati ʾilayhim ẓahara min qalbī ʿinda iḍṭirārī ʾilā al-khawfi al-ʾamnu.

I knew that if truthfulness and reverence dwelled in my heart, or fear and sincerity inhabited it, they would help me when I needed them. But when I found them absent where they were needed, security emerged from my heart when I urgently needed fear.

وَعِنْدَ اسْتِغَاثَتِي بِالصِّدْقِ ظَهَرَ مِنْهُ الْكَذِبُ وَعِنْدَ فَزَعِي إِلَى الْإِخْلَاصِ ظَهَرَ مِنْهُ التَّزَيُّنُ وَعِنْدَ اسْتِغَاثَتِي بِالتَّوَاضُعِ ظَهَرَ مِنْهُ الْكِبْرُ وَعِنْدَ حَاجَتِي إِلَى الْحِلْمِ ظَهَرَ مِنْهُ السَّفَهُ.

Wa-ʿinda istighāthatī bi-al-ṣidqi ẓahara minhu al-kadhibu wa-ʿinda fazaʿī ʾilā al-ʾikhlāṣi ẓahara minhu al-tazayyunu wa-ʿinda istighāthatī bi-al-tawāḍuʿi ẓahara minhu al-kibru wa-ʿinda ḥājatī ʾilā al-ḥilmi ẓahara minhu al-safahu.

When I cried out for truthfulness, falsehood emerged; when I fled to sincerity, self-adornment emerged; when I sought humility's help, arrogance emerged; and when I needed forbearance, foolishness emerged.

وَعِنْدَ أَمَانَتِي لِطَمَعِي ظَهَرَ مِنْهُ الْحِرْصُ وَالشَّرَهُ وَفِي أَوَانِ التُّؤَدَةِ وَحُسْنِ النَّظَرِ ظَهَرَتْ مِنِّيَ الْعَجَلَةُ وَالرَّعْبَةُ وَفِي أَوَانِ حُسْنِ الظَّنِّ وَالثِّقَةِ ظَهَرَ مِنِّيَ الِاسْتِبْطَا وَالْقُنُوطُ وَخَوْفُ الْفَقْرِ.

Wa-ʿinda ʾamānatī liṭamaʿī ẓahara minhu al-ḥirṣu wa-al-sharahu wa-fī ʾawāni al-tuʾadati wa-ḥusni al-naẓari ẓaharat minniya al-ʿajalatu wa-al-raʿbatu wa-fī ʾawāni ḥusni al-ẓanni wa-al-thiqati ẓahara minniya al-istibṭā wa-al-qunūṭu wa-khawfu al-faqri.

At ‘my trustworthiness toward my covetousness,’ greed and voracity emerged [the printed phrase is unclear]. When deliberation and sound judgment were called for, haste and panic emerged from me. When good expectations and trust were called for, impatience at delay, despair, and fear of poverty emerged.

وَعِنْدَ حُسْنِ الثَّنَاءِ وَالْمَدْحِ بِمَا لَيْسَ فِيَّ ظَهَرَ مِنِّيَ السُّرُورُ وَالرِّضَا بِهِ عِنْدَ الذَّمِّ بِسُوءِ السِّيرَةِ بِمَا قَدْ عَرَفْتُهُ مِنِّي ظَهَرَ مِنِّيَ الْغَضَبُ تَسَخُّطًا لِمَا قِيلَ فِيَّ.

Wa-ʿinda ḥusni al-thanāʾi wa-al-madḥi bimā laysa fiyya ẓahara minniya al-surūru wa-al-riḍā bihi ʿinda al-dhammi bisūʾi al-sīrati bimā qad ʿaraftuhu minnī ẓahara minniya al-ghaḍabu tasakhkhuṭan limā qīla fiyya.

When praised for qualities I did not possess, delight and satisfaction emerged from me. When blamed for bad conduct I knew to be mine, anger emerged in resentment of what was said about me.

فَصَحَّ عِنْدِي مَعَ تَصْحِيحِ هٰذَا الْوَصْفِ أَنَّ سَاكِنَ قَلْبِي وَغَامِرَهُ الرِّيَبُ وَالْكَذِبُ وَعَلِمْتُ أَنَّ قَلْبًا غَامِرُهُ الرِّيَبُ وَسَاكِنُهُ الْكَذِبُ أَنَّ الْكَذِبَ وَالْفُجُورَ وَالرِّيَبَ مُجَانِبٌ لِلْيَقِينِ.

Fa-ṣaḥḥa ʿindī maʿa taṣḥīḥi hādhā al-waṣfi ʾanna sākina qalbī wa-ghāmirahu al-riyabu wa-al-kadhibu wa-ʿalimtu ʾanna qalban ghāmiruhu al-riyabu wa-sākinuhu al-kadhibu ʾanna al-kadhiba wa-al-fujūra wa-al-riyaba mujānibun li-al-yaqīni.

Verifying this description convinced me that dubiousness and falsehood inhabited and filled my heart. I knew that a heart filled with dubiousness and inhabited by falsehood, that falsehood, wickedness, and dubiousness, stand apart from certainty [the printed construction repeats its subject].

غَيْرَ أَنَّهُ يَجِبُ عَلَى الْعَبْدِ فَرْضًا عَلَيْهِ أَنْ يُقِرَّ بِالْإِيمَانِ وَلَا يَجْحَدَهُ فَيَكُونَ زِيَادَةً فِي شَرِّهِ فَعَظُمَتْ عِنْدَ تَصْحِيحِ هٰذَا الْخَبَرِ مُصِيبَتِي وَهٰذَا حَالٌ فِيهِ عَظُمَتْ بَلِيَّتِي إِلَّا أَنْ يَتَغَمَّدَنِيَ اللّٰهُ بِجَمِيلِ عَفْوِهِ.

Ghayra ʾannahu yajibu ʿalā al-ʿabdi farḍan ʿalayhi ʾan yuqirra bi-al-ʾīmāni wa-lā yajḥadahu fa-yakūna ziyādatan fī sharrihi fa-ʿaẓumat ʿinda taṣḥīḥi hādhā al-khabari muṣībatī wa-hādhā ḥālun fīhi ʿaẓumat baliyyatī ʾillā ʾan yataghammadaniya Allāhu bijamīli ʿafwihi.

Nevertheless, the servant must acknowledge faith as an obligation and not deny it, thereby increasing his evil. When this account proved true, my calamity grew immense. My affliction in this condition was great, unless God enveloped me in His beautiful pardon.

وَلَمْ يَنْقَطِعْ عِنْدَ قَبِيحِ مَا بَدَا لِي مِنْ نَفْسِي رَجَايَ وَعَلِمْتُ أَنَّ اللّٰهَ تَعَالَى أَكْرَمُ مِنْ أَنْ يُوعِدَ عِبَادَهُ بِمَعْرِفَتِهِ أَوْ يَعِدَهُمْ بِمَعُونَةٍ ثُمَّ يُحْزِنَهُمْ عِنْدَ أَوَانِ حَاجَتِهِمْ إِلَيْهِ أَوْ أَنْ يَطْلُبَهُ الْعَبْدُ وَيُضْطَرَّ إِلَيْهِ وَيُحْسِنَ الظَّنَّ بِهِ ثُمَّ يُخْلِفَهُ ظَنَّهُ.

Wa-lam yanqaṭiʿ ʿinda qabīḥi mā badā lī min nafsī rajāya wa-ʿalimtu ʾanna Allāha taʿālā ʾakramu min ʾan yūʿida ʿibādahu bimaʿrifatihi ʾaw yaʿidahum bimaʿūnatin thumma yuḥzinahum ʿinda ʾawāni ḥājatihim ʾilayhi ʾaw ʾan yaṭlubahu al-ʿabdu wa-yuḍṭarra ʾilayhi wa-yuḥsina al-ẓanna bihi thumma yukhlifahu ẓannahu.

Despite the ugliness revealed in my self, my hope was not cut off. I knew that God Most High is too generous to ‘threaten’ His servants with knowledge of Him [the printed verb is unexpected], or promise them help, and then sadden them when they need Him; too generous for a servant to seek Him, desperately need Him, and think well of Him, only for Him to disappoint that expectation.

فَسَهُلَ عَلَيَّ مَا بَدَا لِي مِنْ قَبِيحِ أَمْرِي وَشَرَارَةِ نَفْسِي وَاحْتِيَالِ إِبْلِيسَ لِي فِي أَحْوَالٍ وَعَلِمْتُ أَنَّ كَيْدَ اللّٰهِ عَزَّ ذِكْرُهُ أَنْفَذُ مِنْ كَيْدِ إِبْلِيسَ فِي بَنِي آدَمَ.

Fa-sahula ʿalayya mā badā lī min qabīḥi ʾamrī wa-sharārati nafsī wa-iḥtiyāli ʾIblīsa lī fī ʾaḥwālin wa-ʿalimtu ʾanna kayda Allāhi ʿazza dhikruhu ʾanfadhu min kaydi ʾIblīsa fī banī ʾĀdama.

What I had discovered of my ugly condition, the evil of my self, and Iblīs's schemes against me became easier to bear. I knew that the devising of God, exalted in remembrance, is more effective than Iblīs's devising against Adam's children.

وَعَلِمْتُ أَنَّ مَنْ تَفَضَّلَ عَلَيَّ بِمَوْهُوبِ مَعْرِفَتِهِ وَبِهٰذَا وَصَفَنِي أَنَّهُ قَادِرٌ عَلَى إِصْلَاحِ فَسَادِ قَلْبِي فَلَمْ أَيْيَسْ.

Wa-ʿalimtu ʾanna man tafaḍḍala ʿalayya bimawhūbi maʿrifatihi wa-bi-hādhā waṣafanī ʾannahu qādirun ʿalā ʾiṣlāḥi fasādi qalbī fa-lam ʾayyas.

I knew that the One who graciously gave me knowledge of Him and described me in this way was able to repair my heart's corruption. So I did not despair.

قَالَ قُلْتُ فَمَا تَسْهِيلُهُ لَكَ بِطَلَبِ الصِّدْقِ قَالَ إِذْ أَظْهَرَ عَلَيَّ عُيُوبَ نَفْسِي وَكَذِبَهَا وَأَقْرَرْتُ بِهِ فَقَدْ سَهَّلَ لِي طَرِيقَ مَطْلَبِ الصِّدْقِ.

Qāla qultu fa-mā tas-hīluhu laka biṭalabi al-ṣidqi qāla ʾidh ʾaẓhara ʿalayya ʿuyūba nafsī wa-kadhibahā wa-ʾaqrartu bihi fa-qad sahhala lī ṭarīqa maṭlabi al-ṣidqi.

He said: I asked, ‘How has He made seeking truthfulness easier for you?’ He replied, ‘By revealing my self's faults and falsehood to me, which I acknowledged, He has made the path of seeking truthfulness easy for me.’

Source pages 47–48

قَالَ قُلْتُ فَمَا الَّذِي يَحُولُ بَيْنَكَ وَبَيْنَ الصِّدْقِ إِذْ تَرَكْتَ دَرَجَتَهُ وَقَدْ عَرَّفَكَ مَعَارِجَ الْكَذِبِ قَالَ يَحُولُ بَيْنِي وَبَيْنَهُ تَرْكُ الشُّكْرِ مِنِّي لَهُ عَلَى مَا عَرَّفَنِي مِنْ عُيُوبِ نَفْسِي وَكَذِبِهَا.

Qāla qultu fa-mā alladhī yaḥūlu baynaka wa-bayna al-ṣidqi ʾidh tarakta darajatahu wa-qad ʿarrafaka maʿārija al-kadhibi qāla yaḥūlu baynī wa-baynahu tarku al-shukri minnī lahu ʿalā mā ʿarrafanī min ʿuyūbi nafsī wa-kadhibihā.

He said: I asked, ‘What comes between you and truthfulness, since you have left its degree and He has shown you the ascents of falsehood?’ He replied, ‘What comes between me and it is my neglect of gratitude to Him for showing me my self's faults and falsehood.’

Source page 48

قُلْتُ فَمَا شُكْرُكَ هٰذِهِ النِّعْمَةَ الْيَ قَدْ حَالَتْ بَيْنَكَ وَبَيْنَ أَنْ تَنَالَ دَرَجَةَ الصِّدْقِ قَالَ تَرْكِي الْكَذِبَ فِي مَوَاطِنِ الِامْتِحَانِ.

Qultu fa-mā shukruka hādhihi al-niʿmata al-ya qad ḥālat baynaka wa-bayna ʾan tanāla darajata al-ṣidqi qāla tarkī al-kadhiba fī mawāṭini al-imtiḥāni.

I asked, ‘What is your gratitude for this blessing, “al-ya,” which has come between you and attaining the degree of truthfulness [the printed relative expression and reference are unclear]?’ He replied, ‘My abandoning falsehood in situations of testing.’

قُلْتُ فَإِنْ عَجَزْتُ عَنْ ذٰلِكَ فَبِمَا أَسْتَعِينُ عَلَيْهِ قَالَ بِالصَّبْرِ عَلَى مُخَالَفَةِ هَوَاهَا فِيهِ قُلْتُ فَإِنْ لَمْ أُطِقْ فِي مَوَاطِنِ الِامْتِحَانِ إِذَا هِيَ تَكَلَّمَتْ أَنْ أَمْنَعَهَا مِنَ التَّزَيُّنِ وَالتَّكْذِيبِ قَالَ فَاحْبِسْهَا فِيهِ مِنَ الْكَلَامِ.

Qultu fa-ʾin ʿajaztu ʿan dhālika fa-bimā ʾastaʿīnu ʿalayhi qāla bi-al-ṣabri ʿalā mukhālafati hawāhā fīhi qultu fa-ʾin lam ʾuṭiq fī mawāṭini al-imtiḥāni ʾidhā hiya takallamat ʾan ʾamnaʿahā mina al-tazayyuni wa-al-takdhībi qāla fa-iḥbis-hā fīhi mina al-kalāmi.

I asked, ‘If I cannot do that, what should I seek help through?’ He replied, ‘Patience in opposing its desire in it.’ I asked, ‘If, in situations of testing when it speaks, I cannot prevent it from self-adornment and falsehood?’ He replied, ‘Then restrain it from speaking there.’

قُلْتُ فَإِنْ قَهَرَتْنِي وَتَكَلَّمَتْ وَنَدِمْتُ قَالَ فَفَرْضٌ عَلَيْكَ أَنْ تَهْرُبَ بِهَا مِنْ كُلِّ مَوْطِنٍ تَعْلَمُ يَقِينًا أَنَّهَا تَقْهَرُكَ فِيهِ عَلَى الْكَذِبِ وَالتَّزَيُّنِ.

Qultu fa-ʾin qaharatnī wa-takallamat wa-nadimtu qāla fa-farḍun ʿalayka ʾan tahruba bihā min kulli mawṭinin taʿlamu yaqīnan ʾannahā taqharuka fīhi ʿalā al-kadhibi wa-al-tazayyuni.

I asked, ‘If it overpowers me, speaks, and I regret it?’ He replied, ‘Then you are obliged to take it away from every situation in which you know for certain that it will overpower you into falsehood and self-adornment.’

قُلْتُ فَإِنْ لَمْ أَصْبِرْ عَلَى أَنْ أَحْبِسَهَا مِنْ هٰذِهِ الْمَوَاطِنِ الَّتِي تَقْهَرُنِي فِيهَا بِالتَّزَيُّنِ وَالْكَذِبِ قَالَ فَمِنْ أَجْلِ غَلَبَةِ حُبِّ الْكَذِبِ عَلَيْكَ (×) بِهَا مَحَلَّ الْكَذِبِ وَالرِّيَا وَالتَّزَيُّنِ.

Qultu fa-ʾin lam ʾaṣbir ʿalā ʾan ʾaḥbisahā min hādhihi al-mawāṭini allatī taqharunī fīhā bi-al-tazayyuni wa-al-kadhibi qāla fa-min ʾajli ghalabati ḥubbi al-kadhibi ʿalayka (×) bihā maḥalla al-kadhibi wa-al-riyā wa-al-tazayyuni.

I asked, ‘If I cannot endure restraining it from those situations in which it overpowers me through self-adornment and falsehood?’ He replied, ‘That is because love of falsehood dominates you: (×) through it, the place of falsehood, ostentation, and self-adornment [the printed sentence is incomplete].

وَاعْلَمْ يَقِينًا أَنَّ بَيْنَكَ وَبَيْنَ الصِّدْقِ عَقَبَةَ الْكَذِبِ يَنْبَغِي لَكَ أَنْ تَقْطَعَهَا.

Wa-iʿlam yaqīnan ʾanna baynaka wa-bayna al-ṣidqi ʿaqabata al-kadhibi yanbaghī laka ʾan taqṭaʿahā.

Know for certain that between you and truthfulness lies the mountain pass of falsehood, and you must cross it.’

قُلْتُ قَدْ صَحَّ عِنْدِي فَضْلُ مَا بَيْنَ الدَّرَجَتَيْنِ وَأَنِّي لَا أَصِلُ إِلَى رُكُوبِ دَرَجَةِ الصِّدْقِ إِلَّا بِتَزَوُّلِي عَنْ دَرَجَةِ الْكَذِبِ وَلٰكِنِّي قَدْ رَجَعْتُ مُضْطَرًّا إِلَى مَعْرِفَتِيَ الَّتِي هِيَ صَلَاحُ فَسَادِ الْقَلْبِ مِنْ بَعْدِ أَنْ صَحَّ عِنْدِيَ الْفَسَادُ.

Qultu qad ṣaḥḥa ʿindī faḍlu mā bayna al-darajatayni wa-ʾannī lā ʾaṣilu ʾilā rukūbi darajati al-ṣidqi ʾillā bitazawwulī ʿan darajati al-kadhibi wa-lākinnī qad rajaʿtu muḍṭarran ʾilā maʿrifatiya allatī hiya ṣalāḥu fasādi al-qalbi min baʿdi ʾan ṣaḥḥa ʿindiya al-fasādu.

I said, ‘I now recognize the difference between the two degrees and that I cannot ascend to the degree of truthfulness without moving away from the degree of falsehood. But I have been driven back to my understanding, which repairs the heart's corruption, after that corruption became certain to me.

وَلَمْ أَلْتَفِتْ إِلَى عَمَلِي لِأَنَّهُ قَدْ صَحَّ عِنْدِي أَيْ لَا أُدْرِكُ بِسَقَمِ عَمَلِي إِصْلَاحَ فَسَادِ قَلْبِي فَرَجَعْتُ مُلْتَمِسًا مِنْ أَيْنَ أُتِيتُ وَمِنْ أَيْنَ ذَهَبْتُ بِفَسَادِ قَلْبِي وَمَا الَّذِي يَنْفِي عَنِ الْقَلْبِ الْكَذِبَ وَالرِّيَبَ.

Wa-lam ʾaltafit ʾilā ʿamalī li-ʾannahu qad ṣaḥḥa ʿindī ʾay lā ʾudriku bisaqami ʿamalī ʾiṣlāḥa fasādi qalbī fa-rajaʿtu multamisan min ʾayna ʾutītu wa-min ʾayna dhahabtu bifasādi qalbī wa-mā alladhī yanfī ʿani al-qalbi al-kadhiba wa-al-riyaba.

I did not turn to my deeds, because I had become convinced that I cannot repair my corrupted heart through sickly deeds. I returned to seeking where I had come to grief, where my heart's corruption had taken me, and what drives falsehood and dubiousness from the heart [the printed “ay” before “I cannot” is irregular].

فَوَجَدْتُهُ الْخَوْفَ الصَّادِقَ فَصَحَّ عِنْدِي أَنَّ قَلْبًا غَامِرُهُ الْخَوْفُ الصَّادِقُ مَا لِلرَّيْبِ فِيهِ مَبِيتٌ وَلَا مَقِيلٌ إِلَّا بِالْخَطَرَاتِ وَالْوَسَاوِسِ مِنَ الشَّيْطَانِ ثُمَّ يَنْفِيهِ الْخَوْفُ عَنْ مَسْكَنِهِ.

Fa-wajadtuhu al-khawfa al-ṣādiqa fa-ṣaḥḥa ʿindī ʾanna qalban ghāmiruhu al-khawfu al-ṣādiqu mā li-al-raybi fīhi mabītun wa-lā maqīlun ʾillā bi-al-khaṭarāti wa-al-wasāwisi mina al-shayṭāni thumma yanfīhi al-khawfu ʿan maskanihi.

I found it to be true fear. I became certain that a heart filled with true fear offers dubiousness no lodging by night or resting place by day, except for passing thoughts and whisperings from Satan, which fear then drives from their dwelling.

فَلَمَّا صَحَّ عِنْدِي ذٰلِكَ عَلِمْتُ أَنَّ الْخَوْفَ أَوَّلًا يَنْفَجِرُ مِنْهُ الْخَوْفُ وَطَلَبْتُ الْعَيْنَ الَّتِي يَتَفَجَّرُ مِنْهَا الْخَوْفُ مَا هِيَ فَوَجَدْتُهَا الشُّكْرَ لِلّٰهِ.

Fa-lammā ṣaḥḥa ʿindī dhālika ʿalimtu ʾanna al-khawfa ʾawwalan yanfajiru minhu al-khawfu wa-ṭalabtu al-ʿayna allatī yatafajjaru minhā al-khawfu mā hiya fa-wajadtuhā al-shukra li-llāhi.

When this became certain to me, I learned that “fear first is what fear springs from” [the printed repetition is retained]. I sought the spring from which fear flows and found it to be gratitude to God.

فَلَمَّا صَحَّ عِنْدِي أَنَّ مَخْرَجَ الْخَوْفِ مِنَ الشُّكْرِ عَلِمْتُ أَنَّ لِلشُّكْرِ بَحْرًا يَخْرُجُ مِنْهُ الشُّكْرُ وَطَلَبْتُ الْبَحْرَ الَّذِي مِنْهُ يَخْرُجُ الشُّكْرُ فَوَجَدْتُهُ الْيَقِينَ.

Fa-lammā ṣaḥḥa ʿindī ʾanna makhraja al-khawfi mina al-shukri ʿalimtu ʾanna li-al-shukri baḥran yakhruju minhu al-shukru wa-ṭalabtu al-baḥra alladhī minhu yakhruju al-shukru fa-wajadtuhu al-yaqīna.

When I became certain that fear springs from gratitude, I knew that gratitude has an ocean from which it emerges. I sought that ocean and found it to be certainty.

فَالْتَمَسْتُ الْيَقِينَ أَوَّلًا فَلَمْ أَجِدْهُ وَطَلَبْتُ مَخْرَجَهُ مِنْ أَيْنَ هُوَ فَوَجَدْتُ مَخْرَجَهُ مِنْ عِنْدِ اللّٰهِ فَانْتَهَيْتُ إِلَى غَايَةِ الْغَايَاتِ فَوَجَدْتُ اللّٰهَ أَوَّلَ كُلِّ شَيْ وَخَالِقَ كُلِّ شَيْ وَالدَّالَّ عَلَى كُلِّ شَيْ.

Fa-iltamastu al-yaqīna ʾawwalan fa-lam ʾajid-hu wa-ṭalabtu makhrajahu min ʾayna huwa fa-wajadtu makhrajahu min ʿindi Allāhi fa-intahaytu ʾilā ghāyati al-ghāyāti fa-wajadtu Allāha ʾawwala kulli shay wa-khāliqa kulli shay wa-al-dālla ʿalā kulli shay.

I first sought certainty but did not find it. I sought its source and found that it comes from God. I reached the furthest end of all ends and found God to be the beginning of everything, the Creator of everything, and the guide toward everything.

وَوَجَدْتُ الَّذِي يَتْلُوهُ وَهُوَ الدَّلِيلُ عَلَيْهِ الْإِيمَانَ بِهِ وَهُوَ أَقْرَبُ إِلَى الْيَقِينِ مِنْ كُلِّ شَيْ لِأَنَّهُ مَنْ أَيْقَنَ بِالنِّعَمِ عَلَيْهِ شَكَرَهُ عَلَى نِعَمِهِ.

Wa-wajadtu alladhī yatlūhu wa-huwa al-dalīlu ʿalayhi al-ʾīmāna bihi wa-huwa ʾaqrabu ʾilā al-yaqīni min kulli shay li-ʾannahu man ʾayqana bi-al-niʿami ʿalayhi shakarahu ʿalā niʿamihi.

I found that what follows Him and points toward Him is faith in Him. It is closer to certainty than anything else, because whoever is certain of the blessings bestowed upon him thanks Him for them.

Source pages 48–49

فَطَلَبْتُ أَدْنَى الْأَسْبَابِ إِلَى الشُّكْرِ فَوَجَدْتُ الْخَوْفَ أَقْرَبَ إِلَى الشُّكْرِ مِنْ كُلِّ شَيْ لِأَنَّهُ مَنْ شَكَرَ اللّٰهَ تَعَالَى عَلَى نِعَمِهِ خَافَهُ عَلَى زَوَالِ نِعَمِهِ وَمَنْ خَافَهُ عَلَى زَوَالِ نِعَمِهِ جَانَبَ مَعْصِيَتَهُ وَمَنْ جَانَبَ مَعْصِيَتَهُ فَقَدْ سَارَعَ إِلَى طَاعَتِهِ.

Fa-ṭalabtu ʾadnā al-ʾasbābi ʾilā al-shukri fa-wajadtu al-khawfa ʾaqraba ʾilā al-shukri min kulli shay li-ʾannahu man shakara Allāha taʿālā ʿalā niʿamihi khāfahu ʿalā zawāli niʿamihi wa-man khāfahu ʿalā zawāli niʿamihi jānaba maʿṣiyatahu wa-man jānaba maʿṣiyatahu fa-qad sāraʿa ʾilā ṭāʿatihi.

I sought the means nearest to gratitude and found fear closer to gratitude than anything else. Whoever thanks God Most High for His blessings fears Him concerning their removal. Whoever fears Him concerning their removal avoids disobeying Him, and whoever avoids disobeying Him has hastened toward obeying Him.