4 An Nasaih al Diniyah: The Religious Counsels by Al Muhasibi part 4

النَّصَائِحُ الدِّينِيَّةُ

Al-Naṣāʾiḥu al-Dīniyyatu

The Religious Counsels (counsels offered in sincerity to set right a person's dīn)

الْوَصَايَا

Al-Waṣāyā

The Testaments

الْحَارِثُ بْنُ أَسَدٍ الْمُحَاسِبِيُّ

Al-Ḥārithu bnu ʾAsadin al-Muḥāsibiyyu

Al-Ḥārith ibn Asad al-Muḥāsibī

Source page 142

الْبَابُ الثَّالِثُ وَالْعِشْرُونَ

Al-bābu al-thālithu wa-al-ʿishrūna

Chapter Twenty-Three

فِي تَصْحِيحِ الصَّوْمِ

Fī taṣḥīḥi al-ṣawmi

Making the fast sound

إِخْوَانِي: وَإِذَا صَامَ النَّاسُ عَنِ الطَّعَامِ وَالشَّرَابِ، أَلَا فَقُوا صَوْمَكُمْ عَنِ الْإِفْطَارِ عَلَى الْحَرَامِ، وَتَحَرَّزُوا مِنَ الْآثَامِ الْمُضِرَّةِ بِالصِّيَامِ. فَإِنَّهُ بَلَغَنَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «الصَّائِمُ يَدَعُ قَوْلَ الزُّورِ، وَالْكَذِبَ، وَالْغِيبَةَ، وَالنَّمِيمَةَ، وَالْجَهْلَ، وَالْخَنَا، وَيَحْفَظُ وَيَتَحَفَّظُ، وَيَغُضُّ الْبَصَرَ، فَمَنْ لَمْ يَفْعَلْ ذَلِكَ فَإِنَّ اللَّهَ تَعَالَى يَقُولُ: لَا حَاجَةَ بِأَنْ يَدَعَ طَعَامَهُ وَشَرَابَهُ».

ʾIkhwānī: wa-ʾidhā ṣāma al-nāsu ʿani al-ṭaʿāmi wa-al-sharābi, ʾalā fa-qū ṣawmakum ʿani al-ʾifṭāri ʿalā al-ḥarāmi, wa-taḥarrazū mina al-ʾāthāmi al-muḍirrati bi-al-ṣiyāmi. Fa-ʾinnahu balaghanā ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “Al-ṣāʾimu yadaʿu qawla al-zūri, wa-al-kadhiba, wa-al-ghībata, wa-al-namīmata, wa-al-jahla, wa-al-khanā, wa-yaḥfaẓu wa-yataḥaffaẓu, wa-yaghuḍḍu al-baṣara, fa-man lam yafʿal dhālika fa-ʾinna Allāha taʿālā yaqūlu: lā ḥājata bi-ʾan yadaʿa ṭaʿāmahu wa-sharābahu.”

My brothers, when people abstain from food and drink, take heed: protect your fast from being broken with forbidden food, and guard against sins that damage fasting. It has reached us that God’s Messenger, may God bless him and grant him peace, [said]: “The fasting person leaves false speech, lying, backbiting, tale-bearing, foolish conduct, and obscenity. He guards himself, keeps watch, and lowers his gaze. Whoever does not do this, God Most High says of him: ‘There is no need for him to leave his food and drink.’”

فَهٰذَا فَضْلُ مَا بَيْنَ الرَّجُلَيْنِ: أَحَدُهُمَا يَرْعَى جَوَارِحَهُ فِي صَوْمِهِ، وَيَتَحَرَّى طَعَامَ إِفْطَارِهِ، وَيَتَفَقَّدُ جَمِيعَ أَحْوَالِهِ، فَهُوَ أَوْزَنُ عَمَلًا مِمَّنْ يَدَعُ فِي صَوْمِهِ الطَّعَامَ، وَلَا يَتَوَرَّعُ فِي صَوْمِهِ عَنِ الْآثَامِ. وَعَسَاهُ يُفْطِرُ عَلَى أَلْوَانِ الشَّهَوَاتِ الْمُمْتَزِجَةِ بِالسُّحْتِ وَالتَّبِعَاتِ، فَاللَّهُ أَعْلَمُ بِحَالِهِ وَحَالِ صَوْمِهِ.

Fa-hādhā faḍlu mā bayna al-rajulayni: ʾaḥaduhumā yarʿā jawāriḥahu fī ṣawmihi, wa-yataḥarrā ṭaʿāma ʾifṭārihi, wa-yatafaqqadu jamīʿa ʾaḥwālihi, fa-huwa ʾawzanu ʿamalan mimman yadaʿu fī ṣawmihi al-ṭaʿāma, wa-lā yatawarraʿu fī ṣawmihi ʿani al-ʾāthāmi. Wa-ʿasāhu yufṭiru ʿalā ʾalwāni al-shahawāti al-mumtazijati bi-al-suḥti wa-al-tabiʿāti, fa-Allāhu ʾaʿlamu bi-ḥālihi wa-ḥāli ṣawmihi.

This is the difference between two people. One guards his limbs while fasting, carefully examines the food with which he breaks his fast, and watches all his states. His action carries more weight than that of someone who gives up food while fasting but does not scrupulously avoid sins. The latter may break his fast with all sorts of delicacies mingled with illicit gain and liabilities to others. God knows best his condition and the condition of his fast.

Source pages 142–143

وَبَلَغَنَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَوْ صَلَّيْتُمْ حَتَّى تَكُونُوا كَالْحَنَايَا، وَصُمْتُمْ حَتَّى تَكُونُوا كَالْأَوْتَارِ، مَا يُقْبَلُ ذَلِكَ مِنْكُمْ إِلَّا بِوَرَعٍ صَادِقٍ».

Wa-balaghanā ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama qāla: “Law ṣallaytum ḥattā takūnū ka-al-ḥanāyā, wa-ṣumtum ḥattā takūnū ka-al-ʾawtāri, mā yuqbalu dhālika minkum ʾillā bi-waraʿin ṣādiqin.”

It has reached us that God’s Messenger, may God bless him and grant him peace, said: “Even if you prayed until you were bent like bows and fasted until you were thin as bowstrings, none of it would be accepted from you without genuine scrupulousness.”

Source page 143

أَلَا فَرَاقِبُوا اللَّهَ. وَحَافِظُوا عَلَى حُدُودِ الدِّينِ بِصِدْقِ الْوَرَعِ، وَفَّقَنَا اللَّهُ وَإِيَّاكُمْ لِكُلِّ خَيْرٍ بِرَحْمَتِهِ.

ʾAlā fa-rāqibū Allāha. Wa-ḥāfiẓū ʿalā ḥudūdi al-dīni bi-ṣidqi al-waraʿi, waffaqanā Allāhu wa-ʾiyyākum li-kulli khayrin bi-raḥmatihi.

Take heed: be mindful of God. Guard religion’s limits with genuine scrupulousness. May God, in His mercy, grant us and you success in every good thing.

Source page 144

الْبَابُ الرَّابِعُ وَالْعِشْرُونَ

Al-bābu al-rābiʿu wa-al-ʿishrūna

Chapter Twenty-Four

فِي وُجُوبِ نِيَّةِ النَّوَافِلِ لِإِتْمَامِ نَقْصِ الْفَرَائِضِ

Fī wujūbi niyyati al-nawāfili li-ʾitmāmi naqṣi al-farāʾiḍi

The duty to intend voluntary acts as a remedy for deficiencies in obligatory ones

إِخْوَانِي: إِذَا تَطَوَّعَ النَّاسُ بِالصَّوْمِ وَالصَّلَاةِ طَلَبًا لِلثَّوَابِ، أَلَا فَقَدِّمُوا النِّيَّةَ فِي اسْتِكْثَارِ التَّطَوُّعِ لِإِكْمَالِ الصَّلَاةِ الْمَفْرُوضَةِ. فَإِنْ كَانَ فِيهَا خَلَلٌ كَثِيرًا، فَإِنَّ أُمْنِيَّةَ الْعَاقِلِ مِنْ جَمِيعِ أَعْمَالِ بِرِّهِ وَنَوَافِلِهِ أَنْ يُكْمِلَ بِهَا فَرَائِضَهُ.

ʾIkhwānī: ʾidhā taṭawwaʿa al-nāsu bi-al-ṣawmi wa-al-ṣalāti ṭalaban li-al-thawābi, ʾalā fa-qaddimū al-niyyata fī istikthāri al-taṭawwuʿi li-ʾikmāli al-ṣalāti al-mafrūḍati. Fa-ʾin kāna fīhā khalalun kathīran, fa-ʾinna ʾumniyyata al-ʿāqili min jamīʿi ʾaʿmāli birrihi wa-nawāfilihi ʾan yukmila bihā farāʾiḍahu.

My brothers, when people perform voluntary fasts and prayers seeking reward, take heed: make your first intention in multiplying voluntary acts the completion of the obligatory prayer. If it has many defects [the printed grammar is irregular], the person of understanding hopes, through all his good deeds and voluntary acts, to complete his obligations.

فَإِنَّهُ بَلَغَنَا أَنَّ عَلَى جَهَنَّمَ جُسُورًا يُسْأَلُ الْعَبْدُ عِنْدَ أَوَّلِهَا، فَإِنْ سَلِمَ إِيمَانُهُ مِنَ النِّفَاقِ وَالرِّيَاءِ وَالشَّكِّ وَالْعُجْبِ نَجَا، وَإِلَّا فَإِنَّهُ يَتَرَدَّى فِي النَّارِ،

Fa-ʾinnahu balaghanā ʾanna ʿalā Jahannama jusūran yusʾalu al-ʿabdu ʿinda ʾawwalihā, fa-ʾin salima ʾīmānuhu mina al-nifāqi wa-al-riyāʾi wa-al-shakki wa-al-ʿujbi najā, wa-ʾillā fa-ʾinnahu yataraddā fī al-nāri,

It has reached us that there are bridges over Hell. At the first, the servant is questioned: if his faith is free from hypocrisy, ostentation, doubt, and self-admiration, he escapes; otherwise, he falls into the Fire.

وَيُسْأَلُ فِي الثَّانِي عَنِ الْوُضُوءِ وَالْغُسْلِ مِنَ الْجَنَابَةِ، وَالصَّلَاةِ وَالصِّيَامِ، فَإِنْ جَاءَ بِهَا تَامَّانِ، وَإِلَّا تَرَدَّى فِي النَّارِ، وَيُسْأَلُ فِي الثَّالِثِ عَنِ الزَّكَاةِ وَالْحَجِّ وَالْعُمْرَةِ، فَإِنْ جَاءَ بِهَا تَامَّانِ، وَإِلَّا تَرَدَّى فِي النَّارِ، أَعَاذَنَا اللَّهُ وَإِيَّاكُمْ مِنَ النَّارِ.

Wa-yusʾalu fī al-thānī ʿani al-wuḍūʾi wa-al-ghusli mina al-janābati, wa-al-ṣalāti wa-al-ṣiyāmi, fa-ʾin jāʾa bihā tāmmāni, wa-ʾillā taraddā fī al-nāri, wa-yusʾalu fī al-thālithi ʿani al-zakāti wa-al-ḥajji wa-al-ʿumrati, fa-ʾin jāʾa bihā tāmmāni, wa-ʾillā taraddā fī al-nāri, ʾaʿādhanā Allāhu wa-ʾiyyākum mina al-nāri.

At the second he is questioned about ablution, bathing after major ritual impurity, prayer, and fasting. If he brings them complete [the source has an irregular dual form], [he escapes]; otherwise he falls into the Fire. At the third he is questioned about the alms, pilgrimage, and lesser pilgrimage. If he brings them complete [again the irregular dual], [he escapes]; otherwise he falls into the Fire. May God protect us and you from the Fire.

Source pages 144–145

وَبَلَغَنَا أَنَّ بَعْضَ الصَّحَابَةِ قَالَ: «مَا يُحَاسَبُ بِهِ الْعَبْدُ يَوْمَ الْقِيَامَةِ الصَّلَاةُ الْمَكْتُوبَةُ، فَإِنْ أَتَمَّهَا وَإِلَّا قِيلَ لِلْحَفَظَةِ: انْظُرُوا هَلْ لَهُ مِنْ تَطَوُّعٍ؟ فَإِنْ كَانَ لَهُ تَطَوُّعٌ، أُكْمِلَتِ الْفَرَائِضُ مِنْ تَطَوُّعِهِ، فَإِنْ لَمْ تَكْمُلِ الْفَرِيضَةُ، وَلَمْ يَكُنْ لَهُ تَطَوُّعٌ، أُخِذَ بِطَرَفَيْهِ وَأُلْقِيَ فِي النَّارِ».

Wa-balaghanā ʾanna baʿḍa al-ṣaḥābati qāla: “Mā yuḥāsabu bihi al-ʿabdu yawma al-qiyāmati al-ṣalātu al-maktūbatu, fa-ʾin ʾatammahā wa-ʾillā qīla li-al-ḥafaẓati: unẓurū hal lahu min taṭawwuʿin? Fa-ʾin kāna lahu taṭawwuʿun, ʾukmilati al-farāʾiḍu min taṭawwuʿihi, fa-ʾin lam takmuli al-farīḍatu, wa-lam yakun lahu taṭawwuʿun, ʾukhidha bi-ṭarafayhi wa-ʾulqiya fī al-nāri.”

It has reached us that one of the Companions said: “The prescribed prayer is what the servant is held to account for on the Day of Resurrection. If he has completed it, [well and good]; otherwise, the recording guardians are told: ‘See whether he has any voluntary deeds.’ If he has, the obligations are completed from his voluntary deeds. If the obligation is not completed and he has no voluntary deeds, he is seized at both ends and thrown into the Fire.”

Source page 145

وَبَلَغَنَا أَنَّ اللَّهَ جَلَّ ثَنَاؤُهُ يَقُولُ: «لَنْ يَنْجَحَ مِنِّي عَبْدٌ إِلَّا بِأَدَاءِ مَا افْتَرَضْتُ عَلَيْهِ!»

Wa-balaghanā ʾanna Allāha jalla thanāʾuhu yaqūlu: “Lan yanjaḥa minnī ʿabdun ʾillā bi-ʾadāʾi mā iftaraḍtu ʿalayhi!”

It has reached us that God, exalted is His praise, says: “No servant will gain success from Me except by fulfilling what I have made obligatory upon him.”

إِخْوَانِي: فَأَيْقَنْتُ أَنِّي مَطْلُوبٌ بِفَرَائِضَ لَمْ تَتِمَّ، وَلَا قَارَبَتِ التَّمَامَ، وَوَجَدْتُ مِنَ النَّقْصِ فِي التَّطَوُّعِ أَضْعَافَ نَقْصِ الْفَرَائِضِ، وَضِقْتُ لِذَلِكَ ذَرْعًا، وَخَشِيتُ أَلَّا تَكْمُلَ فَرِيضَةٌ اتَّحَدَتْ بِنَوَافِلَ أَضْيَعَ مِنْهَا. وَكَيْفَ يَصْلُحُ ثَوْبٌ قَدِيمُ الْبِلَى بِالْخِرَقِ الْبَالِيَةِ؟

ʾIkhwānī: fa-ʾayqantu ʾannī maṭlūbun bi-farāʾiḍa lam tatimma, wa-lā qārabati al-tamāma, wa-wajadtu mina al-naqṣi fī al-taṭawwuʿi ʾaḍʿāfa naqṣi al-farāʾiḍi, wa-ḍiqtu li-dhālika dharʿan, wa-khashītu ʾallā takmula farīḍatun ittaḥadat bi-nawāfila ʾaḍyaʿa minhā. Wa-kayfa yaṣluḥu thawbun qadīmu al-bilā bi-al-khiraqi al-bāliyati?

My brothers, I became certain that I would be called to account for obligations I had not completed or even brought close to completion. I found my voluntary deeds many times more deficient than my obligatory ones. This left me deeply distressed, and I feared that an obligation joined to still more neglected voluntary deeds would not be made complete. How can a long-worn garment be mended with worn-out rags?

فَأَيْقَنْتُ مِنْ عَمَلِي خِلَافَ التَّمَامِ، وَأَشْفَقْتُ أَنِّي أَتَرَدَّى مَعَ الْمُتَرَدِّينَ فِيهَا، فَأَصْبَحْتُ مُضْطَرًّا إِلَى الْفَرَائِضِ بِكَمَالِهَا، فَقِيرًا إِلَى التَّطَوُّعِ لِإِتْمَامِ مَا انْتَقَصَ مِنْ حُدُودِهَا، شَدِيدَ الْحَاجَةِ إِلَى اكْتِسَابِ الْبِرِّ لِتَكْفِيرِ مَسَاوِئِهَا، فَأَنَا فِي شُغْلٍ عَنْ طَلَبِ النَّوَافِلِ، وَقَدْ ضَيَّعْتُ كَثِيرًا مِنْ حُدُودِ الْفَرَائِضِ.

Fa-ʾayqantu min ʿamalī khilāfa al-tamāmi, wa-ʾashfaqtu ʾannī ʾataraddā maʿa al-mutaraddīna fīhā, fa-ʾaṣbaḥtu muḍṭarran ʾilā al-farāʾiḍi bi-kamālihā, faqīran ʾilā al-taṭawwuʿi li-ʾitmāmi mā intaqaṣa min ḥudūdihā, shadīda al-ḥājati ʾilā iktisābi al-birri li-takfīri masāwiʾihā, fa-ʾanā fī shughlin ʿan ṭalabi al-nawāfili, wa-qad ḍayyaʿtu kathīran min ḥudūdi al-farāʾiḍi.

I knew for certain that my work was anything but complete, and feared that I would fall into the Fire with those who fall into it. I came to feel a desperate need to fulfill my obligations completely, a poverty requiring voluntary deeds to make up what was missing from their limits, and an urgent need to acquire goodness to expiate their faults. I am too occupied to seek additional acts, having neglected so many of the limits of obligatory ones.

فَتَدَبَّرُوا أَمْرَكُمْ. فَإِنْ يَكُنِ الَّذِي حَلَّ بِي مِنَ التَّفْرِيطِ حَلَّ بِكُمْ بَعْضُهُ، فَاسْتَكْثِرُوا مِنَ النَّوَافِلِ لِإِكْمَالِ الْفَرَائِضِ، فَإِنَّهُ بَلَغَنَا أَنَّ اللَّهَ جَلَّ ثَنَاؤُهُ لَا يَقْبَلُ نَافِلَةً حَتَّى تُؤَدَّى الْفَرِيضَةُ.

Fa-tadabbarū ʾamrakum. Fa-ʾin yakuni alladhī ḥalla bī mina al-tafrīṭi ḥalla bikum baʿḍuhu, fa-istakthirū mina al-nawāfili li-ʾikmāli al-farāʾiḍi, fa-ʾinnahu balaghanā ʾanna Allāha jalla thanāʾuhu lā yaqbalu nāfilatan ḥattā tuʾaddā al-farīḍatu.

Examine your own condition. If any of the negligence that has befallen me has befallen you, multiply voluntary acts to complete the obligatory ones. It has reached us that God, exalted is His praise, does not accept a voluntary act until the obligation has been fulfilled.

وَبَلَغَنَا أَنَّ نُقْصَانَ الْفَرَائِضِ يُكْمَلُ غَدًا بِالنَّوَافِلِ إِنْ كَانَ فِي نَوَافِلِكُمْ وَفَاءٌ، وَكَذَلِكَ نُقْصَانُ الزَّكَاةِ يُكْمَلُ بِالصَّدَقَاتِ. إِنْ كَانَ فِي صَدَقَاتِكُمْ وَفَاءٌ، وَكَذَلِكَ فِي سَائِرِ الْأَعْمَالِ.

Wa-balaghanā ʾanna nuqṣāna al-farāʾiḍi yukmalu ghadan bi-al-nawāfili ʾin kāna fī nawāfilikum wafāʾun, wa-ka-dhālika nuqṣānu al-zakāti yukmalu bi-al-ṣadaqāti. ʾIn kāna fī ṣadaqātikum wafāʾun, wa-ka-dhālika fī sāʾiri al-ʾaʿmāli.

It has reached us that deficiencies in obligations will be made up tomorrow through voluntary acts, if your voluntary acts are sufficient. Likewise, a shortfall in obligatory alms will be made up through charity, if your charitable gifts are sufficient. The same applies to all other deeds.

وَبَلَغَنَا أَنَّهُ إِذَا انْتَقَصَ مِنْ حُدُودِ اللَّهِ وَمِنْ فَرَائِضِهِ شَيْءٌ كُمِّلَ بِنَوَافِلِهَا.

Wa-balaghanā ʾannahu ʾidhā intaqaṣa min ḥudūdi Allāhi wa-min farāʾiḍihi shayʾun kummila bi-nawāfilihā.

It has reached us that whenever something is lacking from God’s limits and obligations, it is completed through the corresponding voluntary acts.

Source pages 145–146

فَأَمَّا الْعَاقِلُ الْمُعَظِّمُ لِحُدُودِ اللَّهِ تَعَالَى، فَإِنْ كَانَ شَدِيدَ الرَّغْبَةِ فِي النَّوَافِلِ فَالْغَالِبُ عَلَى قَلْبِهِ وَهِمَّتِهِ أَدَاءُ الْفَرَائِضِ لِرَبِّهِ عَزَّ وَجَلَّ، وَإِكْمَالُهَا وَالْإِكْثَارُ مِنْ أَعْمَالِ الْبِرِّ لِإِكْمَالِ الْبِرِّ، وَلَا يَسْتَكْثِرُهَا، وَلْتَكُنْ أُمْنِيَّتُهُ وَنِيَّتُهُ إِكْمَالَ حُقُوقِ اللَّهِ عَزَّ وَجَلَّ، وَالْإِشْفَاقَ مِنْ نَقْصِهَا، فَهُوَ أَفْضَلُ الْعَقْلِ، وَأَحْسَنُ النِّيَّةِ، وَأَعْلَى وَأَوْزَنُ عَمَلًا،

Fa-ʾammā al-ʿāqilu al-muʿaẓẓimu li-ḥudūdi Allāhi taʿālā, fa-ʾin kāna shadīda al-raghbati fī al-nawāfili fa-al-ghālibu ʿalā qalbihi wa-himmatihi ʾadāʾu al-farāʾiḍi li-rabbihi ʿazza wa-jalla, wa-ʾikmāluhā wa-al-ʾikthāru min ʾaʿmāli al-birri li-ʾikmāli al-birri, wa-lā yastakthiruhā, wa-l-takun ʾumniyyatuhu wa-niyyatuhu ʾikmāla ḥuqūqi Allāhi ʿazza wa-jalla, wa-al-ʾishfāqa min naqṣihā, fa-huwa ʾafḍalu al-ʿaqli, wa-ʾaḥsanu al-niyyati, wa-ʾaʿlā wa-ʾawzanu ʿamalan,

As for the person of understanding who reveres the limits of God Most High, even if he eagerly desires voluntary acts, what dominates his heart and aspiration is fulfilling and completing his obligations to his Lord, mighty and majestic, and multiplying good deeds to make goodness complete. He does not regard those deeds as plentiful. Let his hope and intention be to fulfill what is owed to God, mighty and majestic, and fear falling short in it. This is the finest understanding and the best intention, higher and weightier in action.

Source page 146

وَقَدْ نَعَتَهُمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: «أَلَا وَإِنَّ الْعَامِلِينَ هُمُ الْعُلَمَاءُ الْفُقَهَاءُ عَنِ اللَّهِ، الَّذِينَ عَقَلُوا عَنْهُ وَأَدَّوْا إِلَيْهِ مَا لَهُ قِبَلَهُمْ، لَمْ تَتَّبِعْ أَنْفُسُهُمْ مَا لَهُمْ عِنْدَ اللَّهِ. أُولَئِكَ صَفْوَةُ اللَّهِ مِنْ خَلْقِهِ».

Wa-qad naʿatahum rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama fa-qāla: “ʾAlā wa-ʾinna al-ʿāmilīna humu al-ʿulamāʾu al-fuqahāʾu ʿani Allāhi, alladhīna ʿaqalū ʿanhu wa-ʾaddaw ʾilayhi mā lahu qibalahum, lam tattabiʿ ʾanfusuhum mā lahum ʿinda Allāhi. ʾUlāʾika ṣafwatu Allāhi min khalqihi.”

God’s Messenger, may God bless him and grant him peace, described them, saying: “Take heed: those who truly act are the learned who understand what comes from God. They understand from Him and fulfill what they owe Him; their souls do not pursue what awaits them with God. They are God’s chosen ones among His creation.”

فَهٰذَا فَضْلُ مَا بَيْنَ الرَّجُلَيْنِ: أَحَدُهُمَا هِمَّتُهُ وَأُمْنِيَّتُهُ أَنْ يُكْمِلَ أَعْمَالَ مَوْلَاهُ، أَثَابَهُ عَلَى ذَلِكَ أَوْ لَمْ يُثِبْهُ. وَالْآخَرُ مِثْلُ الْأَجِيرِ السَّوْءِ، يَطْلُبُ الْكِرَاءَ، وَقَدْ أَفْسَدَ أَعْمَالَ مَنِ اسْتَأْجَرَهُ، وَهُوَ بِالْعُقُوبَةِ أَوْلَى، وَهُوَ دَائِمًا يَطْلُبُ الْكِرَاءَ [بِمَا يَسْتَوْجِبُ] الْعُقُوبَةَ.

Fa-hādhā faḍlu mā bayna al-rajulayni: ʾaḥaduhumā himmatuhu wa-ʾumniyyatuhu ʾan yukmila ʾaʿmāla mawlāhu, ʾathābahu ʿalā dhālika ʾaw lam yuthibhu. Wa-al-ʾākharu mithlu al-ʾajīri al-sawʾi, yaṭlubu al-kirāʾa, wa-qad ʾafsada ʾaʿmāla mani istaʾjarahu, wa-huwa bi-al-ʿuqūbati ʾawlā, wa-huwa dāʾiman yaṭlubu al-kirāʾa [bi-mā yastawjibu] al-ʿuqūbata.

This is the difference between two people. One aspires and hopes to complete his Master’s work, whether He rewards him for it or not. The other is like a bad hired worker who asks for wages after spoiling the work of the one who hired him. He deserves punishment instead, yet keeps asking for wages [for what merits] punishment.

وَبَلَغَنَا أَنَّ بَعْضَ أَهْلِ الْعِلْمِ قَالَ: إِنَّ قَوْمًا عَمِلُوا أَعْمَالًا مِنَ الطَّاعَاتِ، فَلَمَّا صَارُوا إِلَى اللَّهِ الْتَمَسُوا ثَوَابَ أَعْمَالِهِمْ، فَوَجَدُوا اللَّهَ قَدْ أَحْصَى عَلَيْهِمْ مَثَاقِيلَ الذَّرِّ، فَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ.

Wa-balaghanā ʾanna baʿḍa ʾahli al-ʿilmi qāla: ʾinna qawman ʿamilū ʾaʿmālan mina al-ṭāʿāti, fa-lammā ṣārū ʾilā Allāhi iltamasū thawāba ʾaʿmālihim, fa-wajadū Allāha qad ʾaḥṣā ʿalayhim mathāqīla al-dharri, fa-badā lahum mina Allāhi mā lam yakūnū yaḥtasibūna.

It has reached us that a scholar said: “Some people performed acts of obedience. When they came to God, they sought the reward for their deeds, only to find that God had counted against them the weight of the tiniest particles. Then there appeared to them from God what they had never expected.”

إِخْوَانِي: فَلْتَكُنْ إِرَادَتُكُمْ فِي اسْتِكْثَارِ النَّوَافِلِ لِإِكْمَالِ الْفَرَائِضِ، فَإِنَّ ذَلِكَ أَفْضَلُ النِّيَّاتِ، وَأَكْرَمُ الْهِمَمِ، وَأَوْفَقُهَا لِمَحَبَّةِ اللَّهِ عَزَّ وَجَلَّ. وَلِذَلِكَ فَاقَ الْقَوْمُ بَعْضُهُمْ بَعْضًا، وَتَفَاضَلُوا فِي الدَّرَجَاتِ، وَفَّقَنَا اللَّهُ وَإِيَّاكُمْ لِكُلِّ خَيْرٍ بِرَحْمَتِهِ. آمِينَ يَا رَبَّ الْعَالَمِينَ.

ʾIkhwānī: fa-l-takun ʾirādatukum fī istikthāri al-nawāfili li-ʾikmāli al-farāʾiḍi, fa-ʾinna dhālika ʾafḍalu al-niyyāti, wa-ʾakramu al-himami, wa-ʾawfaquhā li-maḥabbati Allāhi ʿazza wa-jalla. Wa-li-dhālika fāqa al-qawmu baʿḍuhum baʿḍan, wa-tafāḍalū fī al-darajāti, waffaqanā Allāhu wa-ʾiyyākum li-kulli khayrin bi-raḥmatihi. ʾĀmīna yā rabba al-ʿālamīna.

My brothers, let your purpose in multiplying voluntary acts be to complete the obligatory ones. This is the finest of intentions, the noblest of aspirations, and the most fitting for the love of God, mighty and majestic. Through this some people surpassed others and differed in rank. May God, in His mercy, grant us and you success in every good thing. Amen, Lord of all worlds.

Source page 147

الْبَابُ الْخَامِسُ وَالْعِشْرُونَ

Al-bābu al-khāmisu wa-al-ʿishrūna

Chapter Twenty-Five

فِي وُجُوبِ نِيَّةِ الْعَمَلِ لِمَحْوِ السَّيِّئَاتِ

Fī wujūbi niyyati al-ʿamali li-maḥwi al-sayyiʾāti

The duty to intend one’s deeds to erase wrongs

إِخْوَانِي: وَإِذَا عَمِلَ النَّاسُ لِعُلُوِّ الدَّرَجَاتِ، فَلَا تَجْهَلُوا أُمُورَكُمْ. قَدِّمُوا النِّيَّةَ فِي اسْتِكْثَارِ الْبِرِّ لِمَحْوِ السَّيِّئَاتِ. وَوَجَلًا مِنْ عَوَاقِبِهَا.

ʾIkhwānī: wa-ʾidhā ʿamila al-nāsu li-ʿuluwwi al-darajāti, fa-lā tajhalū ʾumūrakum. Qaddimū al-niyyata fī istikthāri al-birri li-maḥwi al-sayyiʾāti. Wa-wajalan min ʿawāqibihā.

My brothers, when people act to rise in rank, do not be ignorant of your own condition. Give priority, in multiplying good deeds, to the intention of erasing wrongs and to fear of their consequences.

فَإِنَّهُ بَلَغَنَا أَنَّ بَعْضَ أَهْلِ الْعِلْمِ قَالَ: «إِنَّ أَعْقَلَ النَّاسِ مَنْ خَافَ ذُنُوبَهُ وَإِنْ قَلَّتْ». وَقَالَ بَعْضُ الصَّحَابَةِ: «وَدِدْتُ أَنِّي انْقَلَعَتْ عَيْنِي وَأَنَّ اللَّهَ غَفَرَ لِي ذَنْبًا وَاحِدًا».

Fa-ʾinnahu balaghanā ʾanna baʿḍa ʾahli al-ʿilmi qāla: “ʾInna ʾaʿqala al-nāsi man khāfa dhunūbahu wa-ʾin qallat.” Wa-qāla baʿḍu al-ṣaḥābati: “Wadidtu ʾannī inqalaʿat ʿaynī wa-ʾanna Allāha ghafara lī dhanban wāḥidan.”

It has reached us that a scholar said: “The person of greatest understanding is the one who fears his sins, however few they may be.” One of the Companions said: “I wish my eye had been torn out and God had forgiven me a single sin.”

وَبَلَغَنَا أَنَّ بَعْضَ أَهْلِ الْعِلْمِ قَالَ: «إِنَّكُمْ تَسْأَلُونَ الْجَنَّةَ. هَيْهَاتَ! حَالَ ذِكْرُ النَّارِ دُونَ الْجَنَّةِ». يَقُولُهَا إِشْفَاقًا مِنْ عِقَابِ الْمَسَاوِئِ.

Wa-balaghanā ʾanna baʿḍa ʾahli al-ʿilmi qāla: “ʾInnakum tasʾalūna al-jannata. Hayhāta! Ḥāla dhikru al-nāri dūna al-jannati.” Yaqūluhā ʾishfāqan min ʿiqābi al-masāwiʾi.

It has reached us that a scholar said: “You ask for Paradise. How far away! Remembering the Fire has come between me and Paradise.” He said this out of fear of punishment for wrongdoing.

فَهٰذَا فَضْلُ مَا بَيْنَ رَجُلَيْنِ: أَحَدُهُمَا مُشْفِقٌ مُجْتَهِدٌ مِنْ رِضْوَانِ اللَّهِ عَزَّ وَجَلَّ، هِمَّتُهُ فِي النَّجَاةِ، وَالْآخَرُ يَتَمَنَّى الدَّرَجَاتِ، وَقَدْ ضَيَّعَ الْوَاجِبَاتِ، وَاسْتَوْجَبَ الْعُقُوبَاتِ.

Fa-hādhā faḍlu mā bayna rajulayni: ʾaḥaduhumā mushfiqun mujtahidun min riḍwāni Allāhi ʿazza wa-jalla, himmatuhu fī al-najāti, wa-al-ʾākharu yatamannā al-darajāti, wa-qad ḍayyaʿa al-wājibāti, wa-istawjaba al-ʿuqūbāti.

This is the difference between two people. One is fearful and striving “from the good pleasure of God, mighty and majestic” [the connection of this phrase is unclear], intent upon salvation. The other dreams of high ranks while neglecting his obligations and making himself liable to punishment.

أَلَا فَلْتَكُنِ النِّيَّةُ فِي اكْتِسَابِ الْحَسَنَاتِ لِمَحْوِ السَّيِّئَاتِ، فَإِنَّ ذَلِكَ أَفْضَلُ وَأَعْلَى، وَهَبَ اللَّهُ لِي وَلَكُمْ عَمَلًا نَافِعًا.

ʾAlā fa-l-takuni al-niyyatu fī iktisābi al-ḥasanāti li-maḥwi al-sayyiʾāti, fa-ʾinna dhālika ʾafḍalu wa-ʾaʿlā, wahaba Allāhu lī wa-lakum ʿamalan nāfiʿan.

Take heed: let your intention in acquiring good deeds be to erase wrongs, for that is better and higher. May God grant me and you beneficial action.

Source page 148

الْبَابُ السَّادِسُ وَالْعِشْرُونَ

Al-bābu al-sādisu wa-al-ʿishrūna

Chapter Twenty-Six

فِي وُجُوبِ الْإِنَابَةِ مِنَ الْآثَامِ

Fī wujūbi al-ʾinābati mina al-ʾāthāmi

The duty to turn back from sins

إِخْوَانِي: وَإِذَا عَمِلَ النَّاسُ بِالْبِرِّ، وَفِي ذَلِكَ يَتَغَمَّضُونَ فِي الْآثَامِ، وَيَخْلِطُونَ عَمَلًا صَالِحًا وَآخَرَ سَيِّئًا، يُؤَمِّلُونَ مَحْوَ الْمَسَاوِئِ. أَلَا فَرَاقِبُوا اللَّهَ إِخْوَانِي، وَتَطَهَّرُوا مِنَ السَّيِّئَاتِ بِالْإِنَابَةِ مِنْهَا، وَالنَّدَمِ عَلَيْهَا. فَإِنَّ الْإِنَابَةَ أَبْلَغُ فِي رِضْوَانِ اللَّهِ، وَأَطْهَرُ لَكُمْ، وَأَمْحَقُ لِلذُّنُوبِ مِنَ الْحَسَنَاتِ مَعَ التَّلَوُّثِ فِي السَّيِّئَاتِ.

ʾIkhwānī: wa-ʾidhā ʿamila al-nāsu bi-al-birri, wa-fī dhālika yataghammaḍūna fī al-ʾāthāmi, wa-yakhliṭūna ʿamalan ṣāliḥan wa-ʾākhara sayyiʾan, yuʾammilūna maḥwa al-masāwiʾi. ʾAlā fa-rāqibū Allāha ʾikhwānī, wa-taṭahharū mina al-sayyiʾāti bi-al-ʾinābati minhā, wa-al-nadami ʿalayhā. Fa-ʾinna al-ʾinābata ʾablaghu fī riḍwāni Allāhi, wa-ʾaṭharu lakum, wa-ʾamḥaqu li-al-dhunūbi mina al-ḥasanāti maʿa al-talawwuthi fī al-sayyiʾāti.

My brothers, when people do good while overlooking their sins, mixing righteous work with bad and hoping their wrongs will be erased, take heed: be mindful of God, my brothers. Purify yourselves of wrongs by turning back from them and regretting them. Turning back is more effective in attaining God’s good pleasure, more purifying for you, and more destructive of sins than doing good while remaining stained with wrongs.

فَإِنَّهُ بَلَغَنَا، أَنَّ بَعْضَ أَهْلِ الْعِلْمِ قَالَ: «أَفْضَلُ الْعِبَادَاتِ أَدَاءُ الْفَرَائِضِ، وَاجْتِنَابُ الْمَحَارِمِ». وَبَلَغَنَا عَنْ بَعْضِهِمْ أَنَّهُ قَالَ: «بَلَغَنِي أَنَّهُ يَلْتَقِي الرَّجُلَانِ أَحَدُهُمَا أَكْثَرُ صَوْمًا وَصَلَاةً، مُسْتَقِيمٌ مُنِيبٌ إِلَى اللَّهِ تَعَالَى مُرَاقِبٌ، فَهُوَ أَكْرَمُهُمَا عَلَى اللَّهِ. قَالُوا: وَكَيْفَ يَكُونُ ذَلِكَ؟ قَالَ: يَكُونُ أَوْرَعَهُمَا عَنْ مَحَارِمِ اللَّهِ».

Fa-ʾinnahu balaghanā, ʾanna baʿḍa ʾahli al-ʿilmi qāla: “ʾAfḍalu al-ʿibādāti ʾadāʾu al-farāʾiḍi, wa-ijtinābu al-maḥārimi.” Wa-balaghanā ʿan baʿḍihim ʾannahu qāla: “Balaghanī ʾannahu yaltaqī al-rajulāni ʾaḥaduhumā ʾaktharu ṣawman wa-ṣalātan, mustaqīmun munībun ʾilā Allāhi taʿālā murāqibun, fa-huwa ʾakramuhumā ʿalā Allāhi. Qālū: wa-kayfa yakūnu dhālika? Qāla: yakūnu ʾawraʿahumā ʿan maḥārimi Allāhi.”

It has reached us that a scholar said: “The best acts of worship are fulfilling obligations and avoiding forbidden things.” It has reached us that another said: “I have heard that two men meet. One fasts and prays more, is upright, turns back to God Most High, and is watchful; he is the more honored of the two before God. They asked, ‘How is that?’ He said, ‘He is the more scrupulous of them in avoiding what God forbids.’”

فَهٰذَا فَضْلُ مَا بَيْنَ الرَّجُلَيْنِ. وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ: «مَنْ سَرَّهُ أَنْ يَسْبِقَ الدَّائِبَ الْمُجْتَهِدَ، فَلْيَكُفَّ عَنِ الذُّنُوبِ جَهْدَهُ».

Fa-hādhā faḍlu mā bayna al-rajulayni. Wa-qāla baʿḍu ʾahli al-ʿilmi: “Man sarrahu ʾan yasbiqa al-dāʾiba al-mujtahida, fa-l-yakuffa ʿani al-dhunūbi jahdahu.”

This is the difference between the two men. A scholar said: “Whoever would be glad to outstrip the tirelessly diligent worshipper should do all he can to refrain from sins.”

يَا قَوْمُ: فَتَقَرَّبُوا إِلَى اللَّهِ بِالتَّقْوَى وَمُجَانَبَةِ الْآثَامِ، فَإِنَّ الْمُجَانِبَ لِلْحَرَامِ أَحْظَى عِنْدَ اللَّهِ وَأَعْلَى مِنَ الْمُتَعَبِّدِينَ إِذَا خَلَطُوا. وَإِنْ عَمِلُوا الصَّالِحَاتِ فَهُمْ دُونَ الْمُرَاقِبِينَ.

Yā qawmu: fa-taqarrabū ʾilā Allāhi bi-al-taqwā wa-mujānabati al-ʾāthāmi, fa-ʾinna al-mujāniba li-al-ḥarāmi ʾaḥẓā ʿinda Allāhi wa-ʾaʿlā mina al-mutaʿabbidīna ʾidhā khalaṭū. Wa-ʾin ʿamilū al-ṣāliḥāti fa-hum dūna al-murāqibīna.

My people, draw near to God through reverence and avoiding sins. One who avoids the forbidden is more favored and higher before God than worshippers who mix good with evil. Even if they do righteous deeds, they remain below those who keep watch.

Source page 149

فَاجْعَلُوا أَعْظَمَ الرَّغْبَةِ فِي الْوَرَعِ عَنْ [مَحَارِمِ] اللَّهِ، وَتَرْكِ الْخِلَافِ عَلَيْهِ، فَإِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ، وَإِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ. جَعَلَنَا اللَّهُ وَإِيَّاكُمْ كَذَلِكَ.

Fa-ijʿalū ʾaʿẓama al-raghbati fī al-waraʿi ʿan [maḥārimi] Allāhi, wa-tarki al-khilāfi ʿalayhi, fa-ʾinna ʾakramakum ʿinda Allāhi ʾatqākum, wa-ʾinnamā yataqabbalu Allāhu mina al-muttaqīna. Jaʿalanā Allāhu wa-ʾiyyākum ka-dhālika.

Let your greatest desire be scrupulous avoidance of [what is forbidden by] God and an end to opposing Him. The most honored of you before God is the most God-fearing, and God accepts only from the God-fearing. May God make us and you like that.

Source page 150

الْبَابُ السَّابِعُ وَالْعِشْرُونَ

Al-bābu al-sābiʿu wa-al-ʿishrūna

Chapter Twenty-Seven

فِي وُجُوبِ الْإِسْرَارِ بِالدُّعَاءِ

Fī wujūbi al-ʾisrāri bi-al-duʿāʾi

The duty to keep supplication private

إِخْوَانِي: وَإِذَا أَعْلَنَ النَّاسُ بِالدُّعَاءِ، فَأَسِرُّوا دُعَاءَكُمْ فِيمَا بَيْنَكُمْ وَبَيْنَ اللَّهِ تَعَالَى، فَإِنَّ ذَلِكَ أَبْلَغُ، وَأَوْفَقُ لِمَحَبَّةِ اللَّهِ عَزَّ وَجَلَّ، وَأَجْزَلُ لِلثَّوَابِ.

ʾIkhwānī: wa-ʾidhā ʾaʿlana al-nāsu bi-al-duʿāʾi, fa-ʾasirrū duʿāʾakum fī-mā baynakum wa-bayna Allāhi taʿālā, fa-ʾinna dhālika ʾablaghu, wa-ʾawfaqu li-maḥabbati Allāhi ʿazza wa-jalla, wa-ʾajzalu li-al-thawābi.

My brothers, when people make their supplication public, keep yours private between you and God Most High. That is more effective, more fitting for the love of God, mighty and majestic, and more abundant in reward.

وَقَدْ بَلَغَنَا أَنَّ دُعَاءَ السِّرِّ يَزِيدُ عَلَى دُعَاءِ الْعَلَانِيَةِ بِسَبْعِينَ ضِعْفًا.

Wa-qad balaghanā ʾanna duʿāʾa al-sirri yazīdu ʿalā duʿāʾi al-ʿalāniyati bi-sabʿīna ḍiʿfan.

It has reached us that private supplication surpasses public supplication seventyfold.

وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ: «لَقَدْ كَانَ الْمُسْلِمُونَ يَجْتَهِدُونَ فِي الدُّعَاءِ، وَمَا يُسْمَعُ لَهُمْ صَوْتٌ، إِنْ كَانَ مِنْهُمْ إِلَّا هَمْسًا بَيْنَهُمْ وَبَيْنَ رَبِّهِمْ».

Wa-qāla baʿḍu ʾahli al-ʿilmi: “La-qad kāna al-muslimūna yajtahidūna fī al-duʿāʾi, wa-mā yusmaʿu lahum ṣawtun, ʾin kāna minhum ʾillā hamsan baynahum wa-bayna rabbihim.”

A scholar said: “The Muslims used to strive earnestly in supplication, yet no sound could be heard from them. Whatever came from them was only a whisper between them and their Lord.”

وَذَلِكَ أَنَّ اللَّهَ عَزَّ وَجَلَّ ذَكَرَ عَبْدًا صَالِحًا وَرَضِيَ قَوْلَهُ، فَقَالَ عَزَّ وَجَلَّ: ﴿... وَزَكَرِيَّا إِذْ نَادَى رَبَّهُ نِدَاءً خَفِيًّا﴾.

Wa-dhālika ʾanna Allāha ʿazza wa-jalla dhakara ʿabdan ṣāliḥan wa-raḍiya qawlahu, fa-qāla ʿazza wa-jalla: “... Wa-Zakariyyā ʾidh nādā rabbahu nidāʾan khafiyyan.”

This is because God, mighty and majestic, mentioned a righteous servant and approved his words. He, mighty and majestic, said: “… And Zechariah, when he called upon his Lord with a secret call.” [The printed quotation combines phrases from Qurʾān 19:3 and 21:89.]

فَهٰذَا فَضْلُ مَا بَيْنَ رَجُلَيْنِ: أَحَدُهُمَا: يَجْهَرُ بِدُعَائِهِ، فَإِنْ كَانَ فِي مَلَإٍ تَعَرَّضَ لِلْفِتْنَةِ، وَرَضِيَ بِأَقَلِّ الثَّوَابِ، وَالْآخَرُ: يُخْفِي وَيَتَضَرَّعُ، فَكُلُّ دُعَاءِ الْمُخْبِتِينَ خُفْيَةٌ وَتَضَرُّعٌ. جَعَلَنَا اللَّهُ وَإِيَّاكُمْ كَذَلِكَ.

Fa-hādhā faḍlu mā bayna rajulayni: ʾaḥaduhumā: yajharu bi-duʿāʾihi, fa-ʾin kāna fī malaʾin taʿarraḍa li-al-fitnati, wa-raḍiya bi-ʾaqalli al-thawābi, wa-al-ʾākharu: yukhfī wa-yataḍarraʿu, fa-kullu duʿāʾi al-mukhbitīna khufyatun wa-taḍarruʿun. Jaʿalanā Allāhu wa-ʾiyyākum ka-dhālika.

This is the difference between two people. One makes his supplication audible; if he is in a gathering, he exposes himself to temptation and settles for less reward. The other keeps it hidden and pleads humbly. All the supplication of the humble is secret and pleading. May God make us and you like that.

Source page 151

الْبَابُ الثَّامِنُ وَالْعِشْرُونَ

Al-bābu al-thāminu wa-al-ʿishrūna

Chapter Twenty-Eight

فِي وُجُوبِ الدُّعَاءِ بِالْقَلْبِ وَاللِّسَانِ

Fī wujūbi al-duʿāʾi bi-al-qalbi wa-al-lisāni

The duty to supplicate with heart and tongue

إِخْوَانِي: وَإِذَا دَعَا النَّاسُ رَبَّهُمْ بِالْأَلْسُنِ، وَبَسَطُوا الْأَيْدِيَ، وَقُلُوبُهُمْ عَنْهُ سَاهِيَةٌ. أَلَا فَأَحْضِرُوا الْقُلُوبَ مَعَ الْأَلْسُنِ، فَإِنَّهُ أَبْلَغُ.

ʾIkhwānī: wa-ʾidhā daʿā al-nāsu rabbahum bi-al-ʾalsuni, wa-basaṭū al-ʾaydiya, wa-qulūbuhum ʿanhu sāhiyatun. ʾAlā fa-ʾaḥḍirū al-qulūba maʿa al-ʾalsuni, fa-ʾinnahu ʾablaghu.

My brothers, when people call upon their Lord with their tongues and spread out their hands while their hearts are heedless of Him, take heed: bring your hearts along with your tongues, for that is more effective.

وَبَلَغَنَا أَنَّ بَعْضَ الصَّحَابَةِ قَالَ: «إِنَّ اللَّهَ عَزَّ وَجَلَّ لَا يَسْتَجِيبُ لِعَبْدٍ دُعَاءَهُ عَنْ قَلْبٍ غَافِلٍ». وَقَالَ بَعْضُهُمْ: «إِنَّ اللَّهَ لَا يَسْمَعُ مِنْ دَاعٍ دَعَا مِنْ فِيهِ وَقَلْبُهُ سَاهٍ».

Wa-balaghanā ʾanna baʿḍa al-ṣaḥābati qāla: “ʾInna Allāha ʿazza wa-jalla lā yastajību li-ʿabdin duʿāʾahu ʿan qalbin ghāfilin.” Wa-qāla baʿḍuhum: “ʾInna Allāha lā yasmaʿu min dāʿin daʿā min fīhi wa-qalbuhu sāhin.”

It has reached us that one of the Companions said: “God, mighty and majestic, does not answer a servant’s prayer that comes from a heedless heart.” Another said: “God does not listen to someone who calls from his mouth while his heart is distracted.”

يَا قَوْمُ: فَرَاقِبُوا اللَّهَ وَلَا تُحْزِنُوا وَلَا تَحْرِمُوا أَنْفُسَكُمْ إِجَابَةَ الدُّعَاءِ بِالْغَفْلَةِ عَنِ اللَّهِ عَزَّ وَجَلَّ، إِجَابَةَ الْمُضْطَرِّ إِذَا دَعَاهُ، فَهٰذَا فَضْلُ مَا بَيْنَ رَجُلَيْنِ: أَحَدُهُمَا: دَاعٍ بِلِسَانِهِ، وَقَلْبُهُ غَافِلٌ عَنِ اللَّهِ سَاهٍ، وَالْآخَرُ، وَجِلٌ، يَتَضَرَّعُ بِقَلْبِهِ وَلِسَانِهِ. جَعَلَنَا اللَّهُ وَإِيَّاكُمْ مِنَ الْوَجِلِينَ. آمِينَ.

Yā qawmu: fa-rāqibū Allāha wa-lā tuḥzinū wa-lā taḥrimū ʾanfusakum ʾijābata al-duʿāʾi bi-al-ghaflati ʿani Allāhi ʿazza wa-jalla, ʾijābata al-muḍṭarri ʾidhā daʿāhu, fa-hādhā faḍlu mā bayna rajulayni: ʾaḥaduhumā: dāʿin bi-lisānihi, wa-qalbuhu ghāfilun ʿani Allāhi sāhin, wa-al-ʾākharu, wajilun, yataḍarraʿu bi-qalbihi wa-lisānihi. Jaʿalanā Allāhu wa-ʾiyyākum mina al-wajilīna. ʾĀmīna.

My people, be mindful of God. Do not bring grief upon yourselves or deprive yourselves of an answer to supplication through heedlessness of God, mighty and majestic: the answering of the distressed when he calls upon Him [the printed connection is unclear]. This is the difference between two people: one calls with his tongue while his heart is heedless of God and distracted; the other is fearful and pleads with heart and tongue. May God make us and you among the fearful. Amen.

Source page 152

الْبَابُ التَّاسِعُ وَالْعِشْرُونَ

Al-bābu al-tāsiʿu wa-al-ʿishrūna

Chapter Twenty-Nine

فِي التَّدْبِيرِ عِنْدَ تِلَاوَةِ الْقُرْآنِ

Fī al-tadbīri ʿinda tilāwati al-qurʾāni

Deliberation when reciting the Qurʾān

إِخْوَانِي: وَإِذَا تَلَا النَّاسُ كِتَابَ اللَّهِ لِفَضْلِ ثَوَابِهِ، أَلَا فَأَرِيدُوا بِتِلَاوَتِكُمُ التَّدَبُّرَ وَالِاعْتِبَارَ بِأَمْثَالِهِ وَعَجَائِبِهِ، وَوَعْدِهِ وَوَعِيدِهِ، وَأَمْرِهِ وَنَهْيِهِ، وَحَلَالِهِ وَحَرَامِهِ، وَالْعَمَلَ بِحُدُودِهِ وَفَرَائِضِهِ، فَإِنَّ ذَلِكَ أَبْلَغُ فِي رِضْوَانِ اللَّهِ تَعَالَى.

ʾIkhwānī: wa-ʾidhā talā al-nāsu kitāba Allāhi li-faḍli thawābihi, ʾalā fa-ʾarīdū bi-tilāwatikumu al-tadabbura wa-al-iʿtibāra bi-ʾamthālihi wa-ʿajāʾibihi, wa-waʿdihi wa-waʿīdihi, wa-ʾamrihi wa-nahyihi, wa-ḥalālihi wa-ḥarāmihi, wa-al-ʿamala bi-ḥudūdihi wa-farāʾiḍihi, fa-ʾinna dhālika ʾablaghu fī riḍwāni Allāhi taʿālā.

My brothers, when people recite God’s Book for its abundant reward, take heed: intend your recitation as reflection and as a means of taking lessons from its parables and wonders, promises and warnings, commands and prohibitions, lawful and forbidden things, and of acting upon its limits and obligations. That is more effective in attaining the good pleasure of God Most High.

وَقَدْ رُوِيَ فِي قَوْلِ اللَّهِ عَزَّ وَجَلَّ: ﴿الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَتْلُونَهُ حَقَّ تِلَاوَتِهِ أُولَئِكَ يُؤْمِنُونَ بِهِ ...﴾. قَالَ: «الَّذِينَ يَعْمَلُونَ بِمَا فِيهِ، أُولَئِكَ الَّذِينَ يُؤْمِنُونَ بِهِ».

Wa-qad ruwiya fī qawli Allāhi ʿazza wa-jalla: “Alladhīna ʾātaynāhumu al-kitāba yatlūnahu ḥaqqa tilāwatihi ʾulāʾika yuʾminūna bihi ...” Qāla: “Alladhīna yaʿmalūna bi-mā fīhi, ʾulāʾika alladhīna yuʾminūna bihi.”

Concerning the words of God, mighty and majestic, “Those to whom We have given the Book recite it as it ought to be recited; those are the ones who believe in it…,” it has been transmitted that he said: “Those who act upon what it contains are the ones who believe in it.”

وَبَلَغَنَا أَنَّ بَعْضَ الصَّحَابَةِ قَالَ: «تَأْتِي كُلُّ آيَةٍ مِنْ كِتَابِ اللَّهِ عَزَّ وَجَلَّ. وَتَسْأَلُنِي فَرِيضَتَهَا، وَتَشْهَدُ عَلَيَّ الْآمِرَةُ. بِأَنِّي لَمْ أَفْعَلْ، وَتَشْهَدُ عَلَيَّ الزَّاجِرَةُ بِأَنِّي لَمْ أَنْتَهِ، وَأَعُوذُ بِاللَّهِ مِنْ قَلْبٍ لَا يَخْشَعُ».

Wa-balaghanā ʾanna baʿḍa al-ṣaḥābati qāla: “Taʾtī kullu ʾāyatin min kitābi Allāhi ʿazza wa-jalla. Wa-tasʾalunī farīḍatahā, wa-tash-hadu ʿalayya al-ʾāmiratu. Bi-ʾannī lam ʾafʿal, wa-tash-hadu ʿalayya al-zājiratu bi-ʾannī lam ʾantahi, wa-ʾaʿūdhu bi-Allāhi min qalbin lā yakhshaʿu.”

It has reached us that one of the Companions said: “Every verse of the Book of God, mighty and majestic, comes and asks me to account for the obligation it imposes. The commanding verse testifies against me that I did not act; the prohibiting verse testifies against me that I did not desist. I seek refuge in God from a heart that does not humble itself.”

Source pages 152–153

إِخْوَانِي: وَلَقَدْ بَلَغَنِي أَحَادِيثُ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، إِنْ صَحَّ ذَلِكَ مِنْ قَوْلِهِ أَيْضًا فَإِنَّهَا الْقَاصِمَةُ لِظُهُورِ أَمْثَالِنَا. قَالَ: «وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ إِنَّ الزَّبَانِيَةَ أَسْرَعُ إِلَى فَسَقَةِ حَمَلَةِ الْقُرْآنِ مِنْهَا إِلَى عَبَدَةِ الْأَوْثَانِ، حَتَّى يُكَبُّوا مَعَهُمْ فِي نَارِ جَهَنَّمَ.

ʾIkhwānī: wa-la-qad balaghanī ʾaḥādīthu ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama, ʾin ṣaḥḥa dhālika min qawlihi ʾayḍan fa-ʾinnahā al-qāṣimatu li-ẓuhūri ʾamthālinā. Qāla: “Wa-alladhī nafsu Muḥammadin bi-yadihi ʾinna al-zabāniyata ʾasraʿu ʾilā fasaqati ḥamalati al-qurʾāni minhā ʾilā ʿabadati al-ʾawthāni, ḥattā yukabbū maʿahum fī nāri Jahannama.

My brothers, reports have reached me from God’s Messenger, may God bless him and grant him peace. If these, too, are truly his words, they break the backs of people like us. He said: “By Him in whose hand is Muḥammad’s soul, the guards of Hell hasten more quickly toward the wicked among the bearers of the Qurʾān than toward idol worshippers, until they are thrown down with them into Hell’s fire.

Source page 153

فَيَضِجُّونَ إِلَى اللَّهِ فَيَقُولُونَ: رَبَّنَا بِأَيِّ شَيْءٍ أَرْدَيْتَنَا جَمِيعًا فِي النَّارِ مَعَ مَنْ كَانَ يَأْكُلُ رِزْقَكَ، وَيَعْبُدُ غَيْرَكَ؟ وَقَدْ تَلَوْنَا كِتَابَكَ فِي دَارِ الدُّنْيَا،

Fa-yaḍijjūna ʾilā Allāhi fa-yaqūlūna: rabbanā bi-ʾayyi shayʾin ʾardaytanā jamīʿan fī al-nāri maʿa man kāna yaʾkulu rizqaka, wa-yaʿbudu ghayraka? Wa-qad talawnā kitābaka fī dāri al-dunyā,

They cry out to God: ‘Our Lord, why have You cast us all into the Fire with those who ate Your provision and worshipped others besides You? We recited Your Book in the earthly abode.’

فَيَقُولُ اللَّهُ عَزَّ وَجَلَّ: صَدَقَ عِبَادِيَ السُّوءُ [تَلَوْتُمْ] فَلَمْ تُحِلُّوا حَلَالَهُ وَلَمْ تُحَرِّمُوا حَرَامَهُ، وَلَمْ تَقِفُوا عِنْدَ عَجَائِبِهِ، وَلَمْ تَعْمَلُوا بِحُكْمِهِ فَلَيْسَ الْعَالِمُ كَالْجَاهِلِ الَّذِي لَا يَعْلَمُ. فَذُوقُوا الْعَذَابَ بِمَا كُنْتُمْ تَعْمَلُونَ».

Fa-yaqūlu Allāhu ʿazza wa-jalla: ṣadaqa ʿibādiya al-sūʾu [talawtum] fa-lam tuḥillū ḥalālahu wa-lam tuḥarrimū ḥarāmahu, wa-lam taqifū ʿinda ʿajāʾibihi, wa-lam taʿmalū bi-ḥukmihi fa-laysa al-ʿālimu ka-al-jāhili alladhī lā yaʿlamu. Fa-dhūqū al-ʿadhāba bi-mā kuntum taʿmalūna.”

God, mighty and majestic, says: ‘My evil servants have spoken truly. [You recited], but you did not recognize as lawful what it declared lawful, or forbid what it forbade. You did not pause at its wonders or act upon its ruling. The one who knows is not like the ignorant person who does not know. Taste the punishment for what you used to do.’”

وَبَلَغَنَا عَنْهُ عَلَيْهِ السَّلَامُ أَنَّهُ قَالَ: «أَلَا انْقَضَتِ الْأَيَّامُ وَاللَّيَالِي، حَتَّى يَضَعَ الرَّجُلُ الْمُصْحَفَ أَمَامَهُ يُقَلِّبُ أَوْرَاقَهُ وَإِنَّهَا لَتَلْعَنُهُ، وَلَا يَمُرُّ بِآيَةٍ إِلَّا لَعَنَتْهُ، وَلَا بِحَرْفٍ إِلَّا لَعَنَهُ، قِيلَ: وَلِمَ ذَلِكَ يَا رَسُولَ اللَّهِ؟

Wa-balaghanā ʿanhu ʿalayhi al-salāmu ʾannahu qāla: “ʾAlā inqaḍati al-ʾayyāmu wa-al-layālī, ḥattā yaḍaʿa al-rajulu al-muṣḥafa ʾamāmahu yuqallibu ʾawrāqahu wa-ʾinnahā la-talʿanuhu, wa-lā yamurru bi-ʾāyatin ʾillā laʿanat-hu, wa-lā bi-ḥarfin ʾillā laʿanahu, qīla: wa-lima dhālika yā rasūla Allāhi?

It has reached us from him, upon him be peace, that he said: “Take heed: the days and nights have passed [past tense as printed], until a man places the written Qurʾān before him and turns its pages while they curse him. He passes no verse without its cursing him, and no letter without its cursing him.” He was asked, “Why is that, Messenger of God?”

قَالَ: يَمُرُّ بِهٰذِهِ الْآيَةِ فِيهَا اجْتِنَابُ الْخَمْرِ وَالْمَيْسِرِ، فَتَقُولُ الْآيَةُ: كَذَّابٌ الْآخَرُ لَعَنَهُ اللَّهُ. مَا يَتَجَنَّبُ خَمْرًا وَلَا مَيْسِرًا،

Qāla: yamurru bi-hādhihi al-ʾāyati fīhā ijtinābu al-khamri wa-al-maysiri, fa-taqūlu al-ʾāyatu: kadhdhābun al-ʾākharu laʿanahu Allāhu. Mā yatajannabu khamran wa-lā maysiran,

He said: “He passes a verse that commands avoidance of wine and gambling, and the verse says: ‘That man is a liar; may God curse him. He avoids neither wine nor gambling.’

وَيَمُرُّ بِهٰذِهِ الْآيَةِ: ﴿... وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا ...﴾ فَتَقُولُ الْآيَةُ: كَذَّابٌ الْآخَرُ لَعَنَهُ اللَّهُ. إِنَّهُ اسْتَطَاعَ الْحَجَّ فَمَا حَجَّ، فَمَا يَمُرُّ بِآيَةٍ مُخَالِفًا لَهَا إِلَّا لَعَنَتْهُ».

Wa-yamurru bi-hādhihi al-ʾāyati: “... Wa-li-llāhi ʿalā al-nāsi ḥijju al-bayti mani istaṭāʿa ʾilayhi sabīlan ...” fa-taqūlu al-ʾāyatu: kadhdhābun al-ʾākharu laʿanahu Allāhu. ʾInnahu istaṭāʿa al-ḥajja fa-mā ḥajja, fa-mā yamurru bi-ʾāyatin mukhālifan lahā ʾillā laʿanat-hu.”

He passes this verse: ‘… People owe God pilgrimage to the House, whoever can find a way to it…,’ and the verse says: ‘That man is a liar; may God curse him. He was able to make the pilgrimage but did not do so.’ He passes no verse whose teaching he contradicts without its cursing him.”

وَبَلَغَنَا أَنَّ بَعْضَ أَهْلِ الْعِلْمِ قَالَ: «مَنْ أَطَاعَ اللَّهَ، فَقَدْ ذَكَرَ اللَّهَ، وَإِنْ قَلَّ صَوْمُهُ وَصَلَاتُهُ وَقِرَاءَتُهُ الْقُرْآنَ، وَمَنْ عَصَى اللَّهَ لَمْ يَذْكُرْهُ وَإِنْ كَثُرَ صَلَاتُهُ وَصَوْمُهُ وَقِرَاءَتُهُ الْقُرْآنَ».

Wa-balaghanā ʾanna baʿḍa ʾahli al-ʿilmi qāla: “Man ʾaṭāʿa Allāha, fa-qad dhakara Allāha, wa-ʾin qalla ṣawmuhu wa-ṣalātuhu wa-qirāʾatuhu al-qurʾāna, wa-man ʿaṣā Allāha lam yadhkurhu wa-ʾin kathura ṣalātuhu wa-ṣawmuhu wa-qirāʾatuhu al-qurʾāna.”

It has reached us that a scholar said: “Whoever obeys God has remembered God, even if his fasting, prayer, and recitation of the Qurʾān are few. Whoever disobeys God has not remembered Him, even if his prayer, fasting, and recitation of the Qurʾān are abundant.”

Source pages 153–154

يَا قَوْمُ: فَمَا عَمِلْتُمْ بِحُدُودِ الْقُرْآنِ، وَصَلْتُمْ إِلَى أَجْزَلِ الثَّوَابِ، وَأَعْلَى الْمَنَازِلِ عِنْدَ اللَّهِ تَعَالَى، وَإِنْ ضَيَّعْتُمْ حُدُودَ الْقُرْآنِ، [وَتَلَوْتُمُوهُ] لِلثَّوَابِ، خَشِيتُ أَنْ يَفُوتَكُمُ الثَّوَابُ بِحُدُودِهِ. فَكَمْ قَالٍ لَهُ يَتَبَرَّأُ الْقُرْآنُ مِنْهُ غَدًا وَيَهْوِي مَعَ الْهَاوِينَ بَعْدَ تِلَاوَةِ الْقُرْآنِ. أَعَاذَنَا اللَّهُ وَإِيَّاكُمْ مِنْ ذَلِكَ.

Yā qawmu: fa-mā ʿamiltum bi-ḥudūdi al-qurʾāni, waṣaltum ʾilā ʾajzali al-thawābi, wa-ʾaʿlā al-manāzili ʿinda Allāhi taʿālā, wa-ʾin ḍayyaʿtum ḥudūda al-qurʾāni, [wa-talawtumūhu] li-al-thawābi, khashītu ʾan yafūtakumu al-thawābu bi-ḥudūdihi. Fa-kam qālin lahu yatabarraʾu al-qurʾānu minhu ghadan wa-yahwī maʿa al-hāwīna baʿda tilāwati al-qurʾāni. ʾAʿādhanā Allāhu wa-ʾiyyākum min dhālika.

My people, so long as you act upon the Qurʾān’s limits, you reach the most abundant reward and the highest stations with God Most High. But if you neglect its limits and recite it for reward [conjectural reading of a defective printed form], I fear that the reward connected with its limits will elude you. How many a person who hates it [reading uncertain] will be disowned by the Qurʾān tomorrow and fall with those who fall, after reciting the Qurʾān! May God protect us and you from that.

Source page 154

فَهٰذَا فَضْلُ مَا بَيْنَ رَجُلَيْنِ: أَحَدُهُمَا يَتْلُو كِتَابَ اللَّهِ لِفَضْلِ ثَوَابِهِ، وَعَسَاهُ مُضَيِّعًا لِكَثِيرٍ مِنْ حُدُودِهِ، فَهُوَ كَمَنْ لَمْ يَتْلُ شَيْئًا. وَالْآخَرُ يَعْمَلُ بِحُدُودِ الْقُرْآنِ، وَإِنْ كَانَ أَعْجَمِيًّا، فَهُوَ تَالٍ لِكِتَابِ اللَّهِ أَجْمَعَ. جَعَلَنَا اللَّهُ وَإِيَّاكُمْ مِنَ الْعَامِلِينَ بِحُدُودِهِ. آمِينَ يَا رَبَّ الْعَالَمِينَ.

Fa-hādhā faḍlu mā bayna rajulayni: ʾaḥaduhumā yatlū kitāba Allāhi li-faḍli thawābihi, wa-ʿasāhu muḍayyiʿan li-kathīrin min ḥudūdihi, fa-huwa ka-man lam yatlu shayʾan. Wa-al-ʾākharu yaʿmalu bi-ḥudūdi al-qurʾāni, wa-ʾin kāna ʾaʿjamiyyan, fa-huwa tālin li-kitābi Allāhi ʾajmaʿa. Jaʿalanā Allāhu wa-ʾiyyākum mina al-ʿāmilīna bi-ḥudūdihi. ʾĀmīna yā rabba al-ʿālamīna.

This is the difference between two people. One recites God’s Book for its abundant reward while perhaps neglecting many of its limits; he is like someone who has recited nothing. The other acts upon the Qurʾān’s limits, even if he does not speak Arabic; he is a reciter of God’s entire Book. May God make us and you among those who act upon its limits. Amen, Lord of all worlds.

Source page 155

الْبَابُ الثَّلَاثُونَ

Al-bābu al-thalāthūna

Chapter Thirty

فِي وُجُوبِ التَّطَهُّرِ مِنَ الْمَالِ الْحَرَامِ

Fī wujūbi al-taṭahhuri mina al-māli al-ḥarāmi

The duty to purify oneself of unlawful wealth

إِخْوَانِي: وَإِذَا بَذَلَ النَّاسُ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ وَالْخَيْرِ بَعْدَ نَفَاذٍ فِي الْعِلْمِ أَلَا فَاعْقِلُوا، كَيْفَ تَبْذُلُونَ مِنْ أَمْوَالِكُمْ.

ʾIkhwānī: wa-ʾidhā badhala al-nāsu ʾamwālahum fī sabīli Allāhi wa-al-khayri baʿda nafādhin fī al-ʿilmi ʾalā fa-iʿqilū, kayfa tabdhulūna min ʾamwālikum.

My brothers, when people give their wealth in the path of God and goodness after gaining depth in knowledge, take heed: understand how you are giving from your own wealth.

الْمَالُ حَلَالٌ طَيِّبٌ بَيِّنٌ، وَمِنْهُ حَرَامٌ بَيِّنٌ، وَبَيْنَهُمَا شُبُهَاتٌ، اللَّهُ أَعْلَمُ بِحَالِنَا فِيهَا.

Al-mālu ḥalālun ṭayyibun bayyinun, wa-minhu ḥarāmun bayyinun, wa-baynahumā shubuhātun, Allāhu ʾaʿlamu bi-ḥālinā fīhā.

Wealth may be clearly lawful and wholesome, and some is clearly forbidden. Between the two are doubtful matters. God knows best our condition regarding them.

فَأَمَّا الْحَرَامُ فَبَادِرُوا بِالتَّخَلُّصِ مِنْ تَبِعَاتِ الْعِبَادِ فِيهِ، وَفِرُّوا إِلَى اللَّهِ مِنْهُ كُلِّهِ فِرَارَ مُنْهَزِمٍ مِنَ النَّارِ مَطْلُوبٍ، فَإِنَّهُ بَلَغَنَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ:

Fa-ʾammā al-ḥarāmu fa-bādirū bi-al-takhalluṣi min tabiʿāti al-ʿibādi fīhi, wa-firrū ʾilā Allāhi minhu kullihi firāra munhazimin mina al-nāri maṭlūbin, fa-ʾinnahu balaghanā ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama qāla:

As for what is forbidden, hasten to free yourselves of the claims that people have upon it. Flee from all of it to God like a hunted fugitive fleeing the Fire. It has reached us that God’s Messenger, may God bless him and grant him peace, said:

«مَنْ كَسَبَ مَالًا حَرَامًا لَمْ يَقْبَلِ اللَّهُ مِنْهُ صَدَقَةً وَلَا عِتْقًا وَلَا حَجًّا وَلَا عُمْرَةً وَلَا غَزْوًا وَكَتَبَ عَلَيْهِ عَلَيْهِ بِقَدْرِ ذَلِكَ أَوْزَارًا، وَمَا بَقِيَ مِنْهُ عِنْدَ مَوْتِهِ كَانَ زَادَهُ إِلَى النَّارِ».

“Man kasaba mālan ḥarāman lam yaqbali Allāhu minhu ṣadaqatan wa-lā ʿitqan wa-lā ḥajjan wa-lā ʿumratan wa-lā ghazwan wa-kataba ʿalayhi ʿalayhi bi-qadri dhālika ʾawzāran, wa-mā baqiya minhu ʿinda mawtihi kāna zādahu ʾilā al-nāri.”

“Whoever acquires unlawful wealth, God accepts from him neither charity, emancipation of a slave, pilgrimage, lesser pilgrimage, nor a military expedition. He records against him, against him [repeated in the source], burdens of sin proportionate to that. Whatever remains of it when he dies is his provision for the journey to the Fire.”

أَعَاذَنَا اللَّهُ وَإِيَّاكُمْ مِنْ ذَلِكَ.

ʾAʿādhanā Allāhu wa-ʾiyyākum min dhālika.

May God protect us and you from that.

Source pages 155–156

أَيُّهَا النَّاسُ: فَتَخَلَّصُوا مِنْ خُبْثِ أَمْوَالِكُمْ قَبْلَ حُلُولِ الْمَنِيَّةِ بِكُمْ، فَإِنَّ الْمُصِرَّ عَلَى الْحَرَامِ مُتَعَرِّضٌ لِلتَّلَفِ وَالْبَوَارِ وَمَا يَشْعُرُ، وَقَدْ يَحْسَبُ الْجَاهِلُونَ إِذَا بَذَلُوا مِنَ الْحَرَامِ فِي سَبِيلِ اللَّهِ أَنَّهُمْ يُحْسِنُونَ فِي بَذْلِهِمْ، وَنَسُوا حَرَامَهُمْ، ثُمَّ التَّعَدِّيَ لِأَمْرِ اللَّهِ.

ʾAyyuhā al-nāsu: fa-takhallaṣū min khubthi ʾamwālikum qabla ḥulūli al-maniyyati bikum, fa-ʾinna al-muṣirra ʿalā al-ḥarāmi mutaʿarriḍun li-al-talafi wa-al-bawāri wa-mā yashʿuru, wa-qad yaḥsabu al-jāhilūna ʾidhā badhalū mina al-ḥarāmi fī sabīli Allāhi ʾannahum yuḥsinūna fī badhlihim, wa-nasū ḥarāmahum, thumma al-taʿaddiya li-ʾamri Allāhi.

People, rid yourselves of the impurity in your wealth before death overtakes you. Whoever persists in the forbidden exposes himself to destruction and ruin without realizing it. The ignorant may imagine, when they give unlawful wealth in God’s path, that their giving is good. They forget what was unlawful, then the transgression against God’s command [the final connection is awkward as printed].

Source page 156

فَيَا وَيْلَهُمْ!! أَمَا انْتَهَى إِلَيْهِمْ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَوْ أَنَّ صَاحِبَ الْمَالِ الْحَرَامِ اُسْتُشْهِدَ فِي سَبِيلِ اللَّهِ سَبْعِينَ مَرَّةً، لَمْ تَكُنِ الشَّهَادَةُ لَهُ بِتَوْبَةٍ». وَالتَّوْبَةُ مِنَ الْحَرَامِ الرَّدُّ.

Fa-yā waylahum!! ʾA-mā intahā ʾilayhim ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama qāla: “Law ʾanna ṣāḥiba al-māli al-ḥarāmi ustush-hida fī sabīli Allāhi sabʿīna marratan, lam takuni al-shahādatu lahu bi-tawbatin.” Wa-al-tawbatu mina al-ḥarāmi al-raddu.

Woe to them! Have they not heard that God’s Messenger, may God bless him and grant him peace, said: “Even if the possessor of unlawful wealth were martyred in God’s path seventy times, martyrdom would not count as repentance for him.” Repentance from unlawful possession means returning it.

يَا قَوْمُ: فَلَا تَجْهَلُوا جَهْلَكُمْ، وَاسْأَلُوا الْعَفْوَ مِنْ جُرْمِكُمْ، فِيمَا اجْتَرَمْتُمْ عَلَى اللَّهِ حِينَ تَنَاوُلِكُمُ الْحَرَامَ.

Yā qawmu: fa-lā tajhalū jahlakum, wa-isʾalū al-ʿafwa min jurmikum, fī-mā ijtaramtum ʿalā Allāhi ḥīna tanāwulikumu al-ḥarāma.

My people, do not be blind to your own ignorance. Seek pardon for your offense, for the wrong you committed against God when you took what was forbidden.

فَكُونُوا عَلَى وَجَلٍ مِنْ عَوَاقِبِهِ، وَاحْمَدُوا اللَّهَ إِذَا أَلْهَمَ مِنْهُ الْفِرَارَ، وَأَنْقَذَكُمْ قَبْلَ الْوُرُودِ عَلَيْهِ، وَلَوْلَاهُ لَكَانَ ذَلِكَ وَبَالًا وَبِيلًا.

Fa-kūnū ʿalā wajalin min ʿawāqibihi, wa-iḥmadū Allāha ʾidhā ʾalhama minhu al-firāra, wa-ʾanqadhakum qabla al-wurūdi ʿalayhi, wa-lawlāhu la-kāna dhālika wabālan wabīlan.

Fear its consequences, and praise God when He inspires flight from it and rescues you before you come before Him. Were it not for Him, it would bring grievous ruin.

فَهٰذَا فَضْلُ مَا بَيْنَ الرَّجُلَيْنِ: أَحَدُهُمَا يَلْتَمِسُ عَلَى بَذْلِهِ الْحَرَامَ ثَوَابًا، وَعَسَاهُ مُسْتَوْجِبٌ هُنَاكَ عِقَابًا. وَالْآخَرُ يَتَطَهَّرُ مِنْ جَمِيعِ الْحَرَامِ، وَقَدْ أَسْقَمَهُ الْإِشْفَاقُ.

Fa-hādhā faḍlu mā bayna al-rajulayni: ʾaḥaduhumā yaltamisu ʿalā badhlihi al-ḥarāma thawāban, wa-ʿasāhu mustawjibun hunāka ʿiqāban. Wa-al-ʾākharu yataṭahharu min jamīʿi al-ḥarāmi, wa-qad ʾasqamahu al-ʾishfāqu.

This is the difference between two people. One seeks reward for giving what is unlawful, though he may be earning punishment there instead. The other purifies himself of everything unlawful, worn sick with apprehension.

أَلَا: فَبَادِرُوا بِالتَّطَهُّرِ مِنْ كُلِّ الْحَرَامِ قَبْلَ الْوُرُودِ عَلَى اللَّهِ.

ʾAlā: fa-bādirū bi-al-taṭahhuri min kulli al-ḥarāmi qabla al-wurūdi ʿalā Allāhi.

Take heed: hasten to purify yourselves of everything unlawful before you come before God.

Source page 157

الْبَابُ الْحَادِي وَالثَّلَاثُونَ

Al-bābu al-ḥādī wa-al-thalāthūna

Chapter Thirty-One

فِي بَذْلِ الشُّبُهَاتِ لِلتَّطَهُّرِ مِنَ التَّخَالِيطِ

Fī badhli al-shubuhāti li-al-taṭahhuri mina al-takhālīṭi

Giving away doubtful wealth to purify oneself of tainted mixtures

إِخْوَانِي: وَإِذَا بَذَلَ النَّاسُ مِنَ الشُّبُهَاتِ فِي سَبِيلِ الْخَيْرِ قَرْضًا عَلَى اللَّهِ سُبْحَانَهُ وَتَعَالَى، أَلَا فَأَرِيدُوا بِمَا تَبْذُلُونَ مِنَ الشُّبُهَاتِ أَنْ تَتَطَهَّرُوا مِنَ التَّخَالِيطِ فِي مَكَاسِبِكُمْ، عَسَى بَقِيَّةُ الْمَالِ تَطِيبُ قَلِيلًا.

ʾIkhwānī: wa-ʾidhā badhala al-nāsu mina al-shubuhāti fī sabīli al-khayri qarḍan ʿalā Allāhi subḥānahu wa-taʿālā, ʾalā fa-ʾarīdū bi-mā tabdhulūna mina al-shubuhāti ʾan tataṭahharū mina al-takhālīṭi fī makāsibikum, ʿasā baqiyyatu al-māli taṭību qalīlan.

My brothers, when people give doubtful wealth to good causes as a loan they lay upon God, glorified and exalted is He, take heed: intend your giving of doubtful wealth to purify you of the tainted mixtures in your earnings. Perhaps the remaining wealth will become a little more wholesome.

وَبَعْدُ: فَكُونُوا وَجِلِينَ مِنْ عَوَاقِبِهَا قَبْلَ يَوْمِ الْحِسَابِ، فَإِنَّا بَلَغَنَا أَنَّ بَعْضَ أَهْلِ الْعِلْمِ قَالَ: «يَبْعَثُ اللَّهُ عَزَّ وَجَلَّ يَوْمَ الْقِيَامَةِ قَوْمًا مِنْ قُبُورِهِمْ أَنْتَنَ مِنَ الْجِيفَةِ، وَهُمُ الَّذِينَ يَتَلَذَّذُونَ فِي الدُّنْيَا بِفُضُولِ أَمْوَالِهِمْ مِنَ الشُّبُهَاتِ».

Wa-baʿdu: fa-kūnū wajilīna min ʿawāqibihā qabla yawmi al-ḥisābi, fa-ʾinnā balaghanā ʾanna baʿḍa ʾahli al-ʿilmi qāla: “Yabʿathu Allāhu ʿazza wa-jalla yawma al-qiyāmati qawman min qubūrihim ʾantana mina al-jīfati, wa-humu alladhīna yataladhdhadhūna fī al-dunyā bi-fuḍūli ʾamwālihim mina al-shubuhāti.”

Furthermore, fear its consequences before the Day of Reckoning. It has reached us that a scholar said: “On the Day of Resurrection, God, mighty and majestic, will raise some people from their graves more foul-smelling than a carcass. They are those who take pleasure in this world in their surplus wealth from doubtful sources.”

وَبَلَغَنَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَنْ احْتَوَى عَلَى الشُّبُهَاتِ أَوْشَكَ أَنْ يَقَعَ فِي الْحَرَامِ».

Wa-balaghanā ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama qāla: “Man iḥtawā ʿalā al-shubuhāti ʾawshaka ʾan yaqaʿa fī al-ḥarāmi.”

It has reached us that God’s Messenger, may God bless him and grant him peace, said: “Whoever takes possession of doubtful things comes close to falling into the forbidden.”

وَبَلَغَنَا عَنْ بَعْضِ أَهْلِ الْعِلْمِ قَالَ: «أَعْلَمُ الْخَلْقِ بِالْحَلَالِ إِبْلِيسُ، فَكَذَلِكَ زَيَّنَ الْحَرَامَ لِأَهْلِهِ، وَأَدْخَلَ عَلَى أَهْلِ الْحَلَالِ الشُّبُهَاتِ».

Wa-balaghanā ʿan baʿḍi ʾahli al-ʿilmi qāla: “ʾAʿlamu al-khalqi bi-al-ḥalāli ʾIblīsu, fa-ka-dhālika zayyana al-ḥarāma li-ʾahlihi, wa-ʾadkhala ʿalā ʾahli al-ḥalāli al-shubuhāti.”

It has reached us from a scholar who said: “Of all creatures, Iblīs knows best what is lawful. That is how he makes the forbidden attractive to its people and introduces doubtful things among those who keep to the lawful.”

Source page 158

وَقَدْ يَحْسَبُ قَوْمٌ إِذَا بَذَلُوا مِنَ الشُّبُهَاتِ فِي سَبِيلِ اللَّهِ أَنَّهُمْ يُحْسِنُونَ فِي بَذْلِهِمْ، وَنَسُوا الَّذِي غَمَّضُوا كَثِيرًا، وَقَدْ خَلَطُوا.

Wa-qad yaḥsabu qawmun ʾidhā badhalū mina al-shubuhāti fī sabīli Allāhi ʾannahum yuḥsinūna fī badhlihim, wa-nasū alladhī ghammaḍū kathīran, wa-qad khalaṭū.

Some people imagine, when they give doubtful wealth in God’s path, that their giving is good. They forget what they have so often closed their eyes to, having mixed good with bad.

أَلَا فَلَا تَجْهَلُوا، وَاسْأَلُوا اللَّهَ الْعَفْوَ مِنَ التَّقَلُّبِ فِي الشُّبُهَاتِ، وَكُونُوا عَلَى وَجَلٍ أَلَّا يَقْبَلَ اللَّهُ مَا بَذَلْتُمْ لِلتَّخْلِيطِ الَّذِي كَانَ فِيهِ، فَإِنَّ اللَّهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا. وَبَلَغَنَا أَنَّ بَعْضَ الصَّحَابَةِ قَالَ: «إِذَا طَابَ الْمُكْتَسَبُ زَكِيَ الْعَمَلُ، وَسَتَرِدُ فَتَعْلَمُ ذَلِكَ».

ʾAlā fa-lā tajhalū, wa-isʾalū Allāha al-ʿafwa mina al-taqallubi fī al-shubuhāti, wa-kūnū ʿalā wajalin ʾallā yaqbala Allāhu mā badhaltum li-al-takhlīṭi alladhī kāna fīhi, fa-ʾinna Allāha ṭayyibun lā yaqbalu ʾillā ṭayyiban. Wa-balaghanā ʾanna baʿḍa al-ṣaḥābati qāla: “ʾIdhā ṭāba al-muktasabu zakiya al-ʿamalu, wa-sa-taridu fa-taʿlamu dhālika.”

Take heed: do not remain ignorant. Ask God to pardon your involvement in doubtful dealings, and fear that He may not accept what you have given because of the taint mixed into it. God is good and accepts only what is good. It has reached us that one of the Companions said: “When earnings are wholesome, action is pure. You will arrive and learn that.”

قَالَ بَعْضُ أَهْلِ الْعِلْمِ: «لَأَنْ تَدَعَ دِرْهَمًا وَاحِدًا مَخَافَةَ أَلَّا يَكُونَ حَلَالًا، خَيْرٌ مِنْ أَنْ تَتَصَدَّقَ بِأَلْفِ دِينَارٍ مِنْ شُبْهَةٍ لَا تَدْرِي أَتَحِلُّ لَكَ أَمْ لَا».

Qāla baʿḍu ʾahli al-ʿilmi: “La-ʾan tadaʿa dirhaman wāḥidan makhāfata ʾallā yakūna ḥalālan, khayrun min ʾan tataṣaddaqa bi-ʾalfi dīnārin min shubhatin lā tadrī ʾa-taḥillu laka ʾam lā.”

A scholar said: “To leave a single dirham for fear it may not be lawful is better than giving a thousand dinars in charity from a doubtful source whose lawfulness to you you do not know.”

وَبَعْدُ: فَإِنِ اسْتَقْضَى اللَّهُ حَسَنَاتِكُمْ لَيَأْتِيَنَّ عَلَيْكُمْ، وَلَتَعْلَمُنَّ أَنَّ تَرْكَ الْفُضُولِ كَانَ أَسْلَمَ لَكُمْ مِنْ بَذْلِ التَّخَالِيطِ وَالشُّبُهَاتِ، وَعَنْ قَرِيبٍ يَكُونُ الْوُرُودُ، فَيَا سُرُورَ الْمُخِفِّينَ يَوْمَ الْحِسَابِ، وَحُزْنٌ طَوِيلٌ لِأَهْلِ التَّكَاثُرِ.

Wa-baʿdu: fa-ʾini istaqḍā Allāhu ḥasanātikum la-yaʾtiyanna ʿalaykum, wa-la-taʿlamunna ʾanna tarka al-fuḍūli kāna ʾaslama lakum min badhli al-takhālīṭi wa-al-shubuhāti, wa-ʿan qarībin yakūnu al-wurūdu, fa-yā surūra al-mukhiffīna yawma al-ḥisābi, wa-ḥuznun ṭawīlun li-ʾahli al-takāthuri.

Furthermore, if God exacts your good deeds in settlement, He will surely overwhelm you. You will learn that leaving surplus possessions was safer for you than giving tainted and doubtful wealth. Soon the time to arrive will come. What joy there will be on the Day of Reckoning for those carrying light burdens, and long sorrow for those who competed to accumulate more!

فَاشْكُرُوا اللَّهَ عَلَى مَا أَلْهَمَ مِنَ الْبَذْلِ، وَوَقَى مِنَ الْبُخْلِ وَلَوْلَا ذَلِكَ لَكَانَتِ الْمَسْأَلَةُ أَضْعَافًا، وَكَانَتِ الْمُصِيبَةُ أَعْظَمَ، فَلَهُ الْمَنُّ بِذَلِكَ.

Fa-ushkurū Allāha ʿalā mā ʾalhama mina al-badhli, wa-waqā mina al-bukhli wa-lawlā dhālika la-kānati al-masʾalatu ʾaḍʿāfan, wa-kānati al-muṣībatu ʾaʿẓama, fa-lahu al-mannu bi-dhālika.

Thank God for the generosity He inspired and the protection He gave against miserliness. Without that, the questioning would have been many times greater and the calamity worse. The favor in this belongs to Him.

فَهٰذَا فَضْلُ مَا بَيْنَ رَجُلَيْنِ، أَحَدُهُمَا مَغْمُومٌ بِمَا يَنَالُ مِنَ الشُّبُهَاتِ وَيَتَخَلَّى عَنْهَا وَيَخَافُ أَلَّا تُقْبَلَ مِنْهُ، وَأُمْنِيَّتُهُ التَّخَلُّصُ مِنَ الشُّبُهَاتِ الْمَمْزُوجَةِ بِالسُّحْتِ، وَعَسَاهُ الَّذِي يُبْعَثُ مِنْ قَبْرِهِ أَنْتَنَ مِنَ الْجِيفَةِ وَمَا يَشْعُرُ، أَعَاذَنَا اللَّهُ وَإِيَّاكُمْ مِنْ ذَلِكَ.

Fa-hādhā faḍlu mā bayna rajulayni, ʾaḥaduhumā maghmūmun bi-mā yanālu mina al-shubuhāti wa-yatakhallā ʿanhā wa-yakhāfu ʾallā tuqbala minhu, wa-ʾumniyyatuhu al-takhalluṣu mina al-shubuhāti al-mamzūjati bi-al-suḥti, wa-ʿasāhu alladhī yubʿathu min qabrihi ʾantana mina al-jīfati wa-mā yashʿuru, ʾaʿādhanā Allāhu wa-ʾiyyākum min dhālika.

This is the difference between two people. One is distressed by the doubtful wealth he acquires, gives it up, and fears that it may not be accepted from him. His hope is to free himself of doubtful wealth mixed with illicit gain. Yet he may be the one raised from his grave more foul-smelling than a carcass, without realizing it. May God protect us and you from that.

Source page 159

الْبَابُ الثَّانِي وَالثَّلَاثُونَ

Al-bābu al-thānī wa-al-thalāthūna

Chapter Thirty-Two

فِي النِّيَّةِ الصَّحِيحَةِ لِبَذْلِ الْمَالِ

Fī al-niyyati al-ṣaḥīḥati li-badhli al-māli

The sound intention for giving wealth

إِخْوَانِي: وَإِذَا بَذَلَ النَّاسُ الْمَالَ فِي سَبِيلِ الْخَيْرِ مِنَ الْحَلَالِ، يَزْعُمُونَ بِذَلِكَ مُضَاعَفَةَ الْجَزَاءِ!!

ʾIkhwānī: wa-ʾidhā badhala al-nāsu al-māla fī sabīli al-khayri mina al-ḥalāli, yazʿumūna bi-dhālika muḍāʿafata al-jazāʾi!!

My brothers, when people give lawful wealth to good causes, they claim that this will multiply their reward!

بَذْلُ الْمَالِ شُكْرًا لِلنِّعَمِ وَإِنْقَاذًا لِلنَّفْسِ:

Badhlu al-māli shukran li-al-niʿami wa-ʾinqādhan li-al-nafsi:

Giving wealth in gratitude for blessings and to rescue oneself

أَلَا فَأَرِيدُوا بِمَا تَبْذُلُونَ أَدَاءَ الْحُقُوقِ الَّتِي تَجِبُ لِلَّهِ وَلِلْعِبَادِ، وَابْذُلُوهُ شُكْرًا لِلنِّعَمِ وَوَجَلًا مِنَ الْبُخْلِ عَلَى اللَّهِ سُبْحَانَهُ وَتَعَالَى، وَإِشْفَاقًا مِنْ مُنَاقَشَةِ الْحِسَابِ، وَابْذُلُوهُ لِتُنْقِذُوا أَنْفُسَكُمْ، فَإِنَّهُ بَلَغَنَا أَنَّ اللَّهَ جَلَّ ثَنَاؤُهُ أَوْحَى إِلَى بَعْضِ الْأَنْبِيَاءِ عَلَيْهِمُ السَّلَامُ:

ʾAlā fa-ʾarīdū bi-mā tabdhulūna ʾadāʾa al-ḥuqūqi allatī tajibu li-llāhi wa-li-al-ʿibādi, wa-ibdhulūhu shukran li-al-niʿami wa-wajalan mina al-bukhli ʿalā Allāhi subḥānahu wa-taʿālā, wa-ʾishfāqan min munāqashati al-ḥisābi, wa-ibdhulūhu li-tunqidhū ʾanfusakum, fa-ʾinnahu balaghanā ʾanna Allāha jalla thanāʾuhu ʾawḥā ʾilā baʿḍi al-ʾanbiyāʾi ʿalayhimu al-salāmu:

Take heed: intend your giving to fulfill what is owed to God and His servants. Give in gratitude for blessings, in fear of being miserly toward God, glorified and exalted is He, and in apprehension of a searching reckoning. Give to rescue yourselves. It has reached us that God, exalted is His praise, revealed to one of the prophets, upon them be peace:

«إِنَّمَا مَثَلُ الصَّدَقَةِ كَرَجُلٍ قَتَلَ رَجُلًا، فَأَرَادَ أَهْلُ الْقَتِيلِ أَنْ يَقْتُلُوهُ، فَقَالَ: أَنَا أَفْدِي نَفْسِي فَلَمْ يَزَلْ يُعْطِي شَيْئًا بَعْدَ شَيْءٍ، حَتَّى أَنْقَذَ نَفْسَهُ مِنَ الْقَتْلِ»، كَذَلِكَ الصَّدَقَةُ تُنْقِذُ صَاحِبَهَا مِنَ النَّارِ.

“ʾInnamā mathalu al-ṣadaqati ka-rajulin qatala rajulan, fa-ʾarāda ʾahlu al-qatīli ʾan yaqtulūhu, fa-qāla: ʾanā ʾafdī nafsī fa-lam yazal yuʿṭī shayʾan baʿda shayʾin, ḥattā ʾanqadha nafsahu mina al-qatli,” ka-dhālika al-ṣadaqatu tunqidhu ṣāḥibahā mina al-nāri.

“Charity is like the case of a man who killed another man. The victim’s family wanted to kill him, so he said, ‘I will ransom myself.’ He kept giving one thing after another until he saved himself from being killed.” In the same way, charity saves its giver from the Fire.

يَا قَوْمُ: فَبِاللَّهِ كَذَلِكَ أَنْتُمْ. كُلُّ امْرِئٍ قَاتِلُ نَفْسِهِ بِالذُّنُوبِ. فَابْذُلُوا الْحَلَالَ مِنَ الْمَالِ فِي فَكَاكِ رِقَابِكُمْ قَبْلَ أَلَّا يُقْبَلَ مِنْكُمُ الْفِدَاءُ. فَعَلَى مِثْلِ هٰذَا فَابْذُلُوهُ، وَكُونُوا وَجِلِينَ أَلَّا يُقْبَلَ مِنْكُمْ،

Yā qawmu: fa-bi-Allāhi ka-dhālika ʾantum. Kullu imriʾin qātilu nafsihi bi-al-dhunūbi. Fa-ibdhulū al-ḥalāla mina al-māli fī fakāki riqābikum qabla ʾallā yuqbala minkumu al-fidāʾu. Fa-ʿalā mithli hādhā fa-ibdhulūhu, wa-kūnū wajilīna ʾallā yuqbala minkum,

My people, by God, you are in just that situation. Everyone kills himself through sins. Give lawful wealth to ransom your necks before ransom is no longer accepted from you. Give with such an intention, while fearing that it may not be accepted.

فَقَدْ أَرَى مَنْ بَذَلَ الْحَلَالَ بِزَعْمِهِ، وَاحْتَسَبَ رَجَاءً لِثَوَابِ حَسَنَاتِهِ أَكْثَرَ مِنْ خَوْفِهِ أَلَّا يُثَابَ عَلَيْهِ، وَعَسَاهُ قَلِيلُ الْإِشْفَاقِ مِنْ مُسَاءَلَةِ اللَّهِ عَزَّ وَجَلَّ إِيَّاهُ فِيمَا يَتَقَلَّبُ فِيهِ مِنَ الْحَلَالِ بِزَعْمِهِ، وَهٰذَا غُرُورٌ وَجَهْلٌ عَظِيمٌ، فَكُونُوا مِنْ أَهْلِ الْبَصَائِرِ.

Fa-qad ʾarā man badhala al-ḥalāla bi-zaʿmihi, wa-iḥtasaba rajāʾan li-thawābi ḥasanātihi ʾakthara min khawfihi ʾallā yuthāba ʿalayhi, wa-ʿasāhu qalīlu al-ʾishfāqi min musāʾalati Allāhi ʿazza wa-jalla ʾiyyāhu fī-mā yataqallabu fīhi mina al-ḥalāli bi-zaʿmihi, wa-hādhā ghurūrun wa-jahlun ʿaẓīmun, fa-kūnū min ʾahli al-baṣāʾiri.

I see people who give what they claim is lawful and reckon on the reward for their good deeds with more hope than fear that they may receive no reward. They may feel little apprehension about God, mighty and majestic, questioning them over the dealings they claim are lawful. This is delusion and profound ignorance. Be people of insight.

Source page 160

بَذْلُ الْمَالِ وَجَلًا أَلَّا تُقْبَلَ الْحَسَنَاتُ:

Badhlu al-māli wajalan ʾallā tuqbala al-ḥasanātu:

Giving wealth with fear that good deeds may not be accepted

يَا إِخْوَانِي: فَكَمَا تَرْجُونَ أَنْ تُقْبَلَ مِنْكُمْ حَسَنَاتُكُمْ، كَذَلِكَ كُونُوا وَجِلِينَ أَلَّا يُقْبَلَ مِنْكُمْ ذَلِكَ. فَإِنَّ اللَّهَ جَلَّ ثَنَاؤُهُ قَالَ: ﴿... إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ﴾.

Yā ʾikhwānī: fa-ka-mā tarjūna ʾan tuqbala minkum ḥasanātukum, ka-dhālika kūnū wajilīna ʾallā yuqbala minkum dhālika. Fa-ʾinna Allāha jalla thanāʾuhu qāla: “... ʾInnamā yataqabbalu Allāhu mina al-muttaqīna.”

My brothers, just as you hope your good deeds will be accepted, fear that they may not be accepted from you. God, exalted is His praise, has said: “… God accepts only from the God-fearing.”

قَالَ بَعْضُ أَهْلِ الْعِلْمِ: «إِنَّ الدُّنْيَا حَلَالُهَا حِسَابٌ، وَحَرَامُهَا عَذَابٌ».

Qāla baʿḍu ʾahli al-ʿilmi: “ʾInna al-dunyā ḥalāluhā ḥisābun, wa-ḥarāmuhā ʿadhābun.”

A scholar said: “In this world, what is lawful brings a reckoning; what is unlawful brings punishment.”

بَلَغَنَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَنْ نُوقِشَ الْحِسَابَ عُذِّبَ».

Balaghanā ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama qāla: “Man nūqisha al-ḥisāba ʿudhdhiba.”

It has reached us that God’s Messenger, may God bless him and grant him peace, said: “Whoever is subjected to a searching reckoning is punished.”

عُلُوُّ مَنَازِلِ الْمُؤْمِنِينَ بِمَا عَقَلُوا عَنِ اللَّهِ:

ʿUluwwu manāzili al-muʾminīna bi-mā ʿaqalū ʿani Allāhi:

Believers’ stations rise through what they understand from God

وَبَعْدُ: فَقَدْ أَثْنَى اللَّهُ عَزَّ وَجَلَّ عَلَى الْوَجِلِينَ: ﴿وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَى رَبِّهِمْ رَاجِعُونَ﴾. قَالَ: يَصُومُونَ وَيُصَلُّونَ وَيَتَصَدَّقُونَ وَيَخَافُونَ أَلَّا يُتَقَبَّلَ مِنْهُمْ.

Wa-baʿdu: fa-qad ʾathnā Allāhu ʿazza wa-jalla ʿalā al-wajilīna: “Wa-alladhīna yuʾtūna mā ʾātaw wa-qulūbuhum wajilatun ʾannahum ʾilā rabbihim rājiʿūna.” Qāla: yaṣūmūna wa-yuṣallūna wa-yataṣaddaqūna wa-yakhāfūna ʾallā yutaqabbala minhum.

Furthermore, God, mighty and majestic, has praised the fearful: “Those who give what they give while their hearts tremble, for they are returning to their Lord.” The explanation given is: “They fast, pray, and give charity, yet fear that it may not be accepted from them.”

يَا قَوْمُ: فَتَشَبَّهُوا بِأُولِي التُّقَى فِي الْوَجَلِ عَلَى أَعْمَالِكُمْ، فَقَدْ كَانَ الْوَجِلُ مِنْ خِيَارِ الصَّحَابَةِ رَضِيَ اللَّهُ عَنْهُمْ [عَلَى] أُمْنِيَّةِ أَنْ تُقْبَلَ مِنْهُمْ حَسَنَةٌ وَاحِدَةٌ، إِشْفَاقًا أَلَّا يُقْبَلَ مِنْهُمْ شَيْءٌ. وَاللَّهُ يَقُولُ: ﴿... إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ﴾.

Yā qawmu: fa-tashabbahū bi-ʾulī al-tuqā fī al-wajali ʿalā ʾaʿmālikum, fa-qad kāna al-wajilu min khiyāri al-ṣaḥābati raḍiya Allāhu ʿanhum [ʿalā] ʾumniyyati ʾan tuqbala minhum ḥasanatun wāḥidatun, ʾishfāqan ʾallā yuqbala minhum shayʾun. Wa-Allāhu yaqūlu: “... ʾInnamā yataqabbalu Allāhu mina al-muttaqīna.”

My people, imitate the God-fearing in your apprehension over your deeds. The fearful among the finest Companions, may God be pleased with them, lived [with] the hope that a single good deed might be accepted from them, afraid that nothing would be accepted. God says: “… God accepts only from the God-fearing.”

Source page 161

يَا إِخْوَانِي: وَاشْكُرُوا اللَّهَ عَلَى مَا أَلْهَمَ مِنَ الْبَذْلِ، وَوَقَى مِنَ الْبُخْلِ، وَاسْأَلُوا الْعَفْوَ مِمَّا اكْتَسَبْتُمْ مِنَ الْحَلَالِ بِزَعْمِكُمْ.

Yā ʾikhwānī: wa-ushkurū Allāha ʿalā mā ʾalhama mina al-badhli, wa-waqā mina al-bukhli, wa-isʾalū al-ʿafwa mimmā iktasabtum mina al-ḥalāli bi-zaʿmikum.

My brothers, thank God for the generosity He inspired and the protection He gave against miserliness. Ask pardon for what you have acquired from sources you claim are lawful.

فَيَا سَعَادَةَ الْمُخِفِّينَ - إِذَا سَبَقُوا - وَيَا لَغُمُومِ الْمُثْقَلِينَ - إِذَا وُقِفُوا. فَهٰذَا فَضْلُ مَا بَيْنَ الرَّجُلَيْنِ: أَحَدُهُمَا مُلْتَمِسُ الثَّوَابِ عَلَى بَذْلِهِ مِنَ الْحَلَالِ بِزَعْمِهِ، نَاسٍ لِمُسَاءَلَةِ اللَّهِ إِيَّاهُ. وَإِنِ اسْتَقْضَى الْإِلَهُ سُبْحَانَهُ مِنْ حِسَابِهِ لَيَأْتِيَنَّ عَلَيْهِ.

Fa-yā saʿādata al-mukhiffīna - ʾidhā sabaqū - wa-yā la-ghumūmi al-muthqalīna - ʾidhā wuqifū. Fa-hādhā faḍlu mā bayna al-rajulayni: ʾaḥaduhumā multamisu al-thawābi ʿalā badhlihi mina al-ḥalāli bi-zaʿmihi, nāsin li-musāʾalati Allāhi ʾiyyāhu. Wa-ʾini istaqḍā al-ʾilāhu subḥānahu min ḥisābihi la-yaʾtiyanna ʿalayhi.

How fortunate are those with light burdens when they go ahead, and how sorrowful the heavily laden when they are held back! This is the difference between two people. One seeks reward for giving what he claims is lawful, forgetting that God will question him. If God, glorified is He, exacts settlement from his account, He will surely overwhelm him.

وَالْآخَرُ يَبْذُلُ مِثْلَ ذَلِكَ، وَقَدْ أَضْنَاهُ الْوَجَلُ مِنْ مُنَاقَشَةِ الْحِسَابِ، فَأُمْنِيَّتُهُ الْخَلَاصُ مِنَ الْحُقُوقِ الَّتِي وَجَبَتْ عَلَيْهِ فِي الْحَلَالِ، وَلَا يَطْمَعُ فِي الْفَكَاكِ إِلَّا بِتَجَاوُزِ اللَّهِ وَعَفْوِهِ، لِأَنَّ اللَّهَ أَوْجَبَ الْحُقُوقَ فِي الْمَالِ الْحَلَالِ، فَأَمَّا الْحَرَامُ فَمَا لَهُ إِلَّا الْفِرَارُ إِلَى الرَّحْمَنِ عَزَّ وَجَلَّ، وَالتَّخَلِّي إِلَى أَهْلِهِ مِنْ كُلِّهِ.

Wa-al-ʾākharu yabdhulu mithla dhālika, wa-qad ʾaḍnāhu al-wajalu min munāqashati al-ḥisābi, fa-ʾumniyyatuhu al-khalāṣu mina al-ḥuqūqi allatī wajabat ʿalayhi fī al-ḥalāli, wa-lā yaṭmaʿu fī al-fakāki ʾillā bi-tajāwuzi Allāhi wa-ʿafwihi, li-ʾanna Allāha ʾawjaba al-ḥuqūqa fī al-māli al-ḥalāli, fa-ʾammā al-ḥarāmu fa-mā lahu ʾillā al-firāru ʾilā al-raḥmāni ʿazza wa-jalla, wa-al-takhallī ʾilā ʾahlihi min kullihi.

The other gives the same amount, worn down by fear of a searching reckoning. His hope is to discharge the claims binding upon him in lawful wealth, and he hopes for release only through God’s forbearance and pardon. God has imposed claims upon lawful wealth. As for unlawful wealth, his only course is to flee to the All-Merciful, mighty and majestic, and relinquish all of it to those to whom it belongs.

لَا تُشْغَلْ بِمَا لَكَ عِنْدَ اللَّهِ:

Lā tushghal bi-mā laka ʿinda Allāhi:

Do not become absorbed in what awaits you with God

إِخْوَانِي: فَتَدَبَّرُوا مَا سَمِعْتُمْ، وَاعْلَمُوا أَنَّ أَعْمَالَ الْعِبَادِ عِنْدَ الْإِلَهِ سُبْحَانَهُ طَبَقَاتٌ، وَلِذَلِكَ أَقْدَارُهُمْ وَمَنَازِلُهُمْ عِنْدَهُ يَعْلُو بَعْضُهَا عَلَى بَعْضٍ، بِمَا عَقَلُوا عَنِ اللَّهِ وَعَلِمُوا كَيْفَ يَعْمَلُونَ لَهُ.

ʾIkhwānī: fa-tadabbarū mā samiʿtum, wa-iʿlamū ʾanna ʾaʿmāla al-ʿibādi ʿinda al-ʾilāhi subḥānahu ṭabaqātun, wa-li-dhālika ʾaqdāruhum wa-manāziluhum ʿindahu yaʿlū baʿḍuhā ʿalā baʿḍin, bi-mā ʿaqalū ʿani Allāhi wa-ʿalimū kayfa yaʿmalūna lahu.

My brothers, reflect on what you have heard. Know that servants’ deeds have different levels before God, glorified is He. Their standing and stations with Him accordingly rise one above another, through what they understand from God and their knowledge of how to act for Him.

وَإِنَّ كَثِيرًا مِنَ النَّاسِ لَيَعْمَلُونَ بِالْبِرِّ رَغْبَةً فِي الثَّوَابِ، وَلَوْلَا الثَّوَابُ لَتَثَاقَلُوا عَنْ كَثِيرٍ مِنَ الْبِرِّ.

Wa-ʾinna kathīran mina al-nāsi la-yaʿmalūna bi-al-birri raghbatan fī al-thawābi, wa-lawlā al-thawābu la-tathāqalū ʿan kathīrin mina al-birri.

Many people do good out of desire for reward. Were it not for the reward, they would be reluctant to do much of that good.

Source pages 161–162

يَا قَوْمُ: فَاسْتَكْثِرُوا أَنْتُمْ مِنَ النَّوَافِلِ لِإِكْمَالِ الْفَرَائِضِ، فَإِنَّهُ بَلَغَنَا أَنَّ اللَّهَ عَزَّ وَجَلَّ ثَنَاؤُهُ يَقُولُ: «لَسْتُ بِنَاظِرٍ فِي حَقِّ عَبْدِي حَتَّى يَنْظُرَ الْعَبْدُ فِي حَقِّي».

Yā qawmu: fa-istakthirū ʾantum mina al-nawāfili li-ʾikmāli al-farāʾiḍi, fa-ʾinnahu balaghanā ʾanna Allāha ʿazza wa-jalla thanāʾuhu yaqūlu: “Lastu bi-nāẓirin fī ḥaqqi ʿabdī ḥattā yanẓura al-ʿabdu fī ḥaqqī.”

My people, you should multiply voluntary acts to complete the obligatory ones. It has reached us that God, mighty is He and exalted is His praise, says: “I will not attend to My servant’s claim until the servant attends to Mine.”

Source page 162

وَبَلَغَنَا أَنَّ بَعْضَ أَهْلِ الْعِلْمِ قَالَ: «إِنَّهُ لَنْ يَصِلَ إِلَى قَلْبِ الْعَبْدِ رَوْحُ اللَّهِ، وَلِلَّهِ قِبَلَهُ حَقٌّ لَمْ يُؤَدِّهِ».

Wa-balaghanā ʾanna baʿḍa ʾahli al-ʿilmi qāla: “ʾInnahu lan yaṣila ʾilā qalbi al-ʿabdi rawḥu Allāhi, wa-li-llāhi qibalahu ḥaqqun lam yuʾaddihi.”

It has reached us that a scholar said: “Relief from God will not reach the servant’s heart while he owes God a duty he has not fulfilled.”

أَلَا فَقَدِّمُوا النِّيَّةَ فِي أَدَاءِ حُقُوقِ اللَّهِ فِي الْأُمُورِ كُلِّهَا، وَلَا تَشْغَلُوا قُلُوبَكُمْ بِمَا لَكُمْ عِنْدَهُ، وَتَأَسَّوْا بِالَّذِينَ نَعَتَهُمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِقَوْلِهِ: «أَلَا وَإِنَّ الْعَامِلِينَ هُمُ الْعُلَمَاءُ بِاللَّهِ، الْفُقَهَاءُ عَنِ اللَّهِ، الَّذِينَ عَقَلُوا عَنِ اللَّهِ، وَأَدَّوْا إِلَيْهِ مَا لَهُ قِبَلَهُمْ، وَلَمْ تَتَّبِعْ أَنْفُسُهُمْ مَا لَهُمْ عِنْدَهُ، أُولَئِكَ صَفْوَةُ اللَّهِ مِنْ خَلْقِهِ».

ʾAlā fa-qaddimū al-niyyata fī ʾadāʾi ḥuqūqi Allāhi fī al-ʾumūri kullihā, wa-lā tashghalū qulūbakum bi-mā lakum ʿindahu, wa-taʾassaw bi-alladhīna naʿatahum rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama bi-qawlihi: “ʾAlā wa-ʾinna al-ʿāmilīna humu al-ʿulamāʾu bi-Allāhi, al-fuqahāʾu ʿani Allāhi, alladhīna ʿaqalū ʿani Allāhi, wa-ʾaddaw ʾilayhi mā lahu qibalahum, wa-lam tattabiʿ ʾanfusuhum mā lahum ʿindahu, ʾulāʾika ṣafwatu Allāhi min khalqihi.”

Take heed: give priority to the intention of fulfilling what is owed to God in every matter. Do not preoccupy your hearts with what awaits you with Him. Follow those whom God’s Messenger, may God bless him and grant him peace, described when he said: “Take heed: those who truly act are those who know God and understand what comes from Him, who understand from God and fulfill what they owe Him. Their souls do not pursue what awaits them with Him. They are God’s chosen ones among His creation.”

فَاعْقِلُوا تَأْدِيبَ الرَّسُولِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

Fa-iʿqilū taʾdība al-rasūli ṣallā Allāhu ʿalayhi wa-sallama.

Understand, then, the teaching of the Messenger, may God bless him and grant him peace.

وَبَعْدُ: فَمَتَى أَكْمَلْتُمُ الْفَرَائِضَ بِالنَّوَافِلِ. وَأَذْهَبْتُمُ السَّيِّئَاتِ بِالْحَسَنَاتِ، ثُمَّ كَانَ لَكُمْ بَعْدَ ذَلِكَ أَعْمَالٌ تَزِيدُ عَلَى حُقُوقِ اللَّهِ عَزَّ وَجَلَّ، فَإِنَّ ذَلِكَ مُدَّخَرٌ عِنْدَ رَبِّكُمْ وَالْوَفَاءُ بِمَا لَدَيْهِ مَضْمُونٌ، وَإِنْ كَانَ لَكُمْ فِي حُقُوقِ اللَّهِ تَقْصِيرٌ. فَيَا لَغُمُومِ الْمُفَرِّطِ يَوْمَ الْحِسَابِ، يَسَّرَ اللَّهُ عَلَيْنَا وَعَلَيْكُمُ الْحِسَابَ. آمِينَ يَا رَبَّ الْعَالَمِينَ.

Wa-baʿdu: fa-matā ʾakmaltumu al-farāʾiḍa bi-al-nawāfili. Wa-ʾadh-habtumu al-sayyiʾāti bi-al-ḥasanāti, thumma kāna lakum baʿda dhālika ʾaʿmālun tazīdu ʿalā ḥuqūqi Allāhi ʿazza wa-jalla, fa-ʾinna dhālika muddakharun ʿinda rabbikum wa-al-wafāʾu bi-mā ladayhi maḍmūnun, wa-ʾin kāna lakum fī ḥuqūqi Allāhi taqṣīrun. Fa-yā la-ghumūmi al-mufarriṭi yawma al-ḥisābi, yassara Allāhu ʿalaynā wa-ʿalaykumu al-ḥisāba. ʾĀmīna yā rabba al-ʿālamīna.

Furthermore, whenever you complete your obligations through voluntary acts and erase wrongs through good deeds, if deeds remain beyond what you owe God, mighty and majestic, they are stored with your Lord, and what is with Him is guaranteed to be paid in full. But if you fall short in what you owe God, what sorrows await the negligent person on the Day of Reckoning! May God make the reckoning easy for us and you. Amen, Lord of all worlds.

Source page 163

الْبَابُ الثَّالِثُ وَالثَّلَاثُونَ

Al-bābu al-thālithu wa-al-thalāthūna

Chapter Thirty-Three

فِي طَرِيقِ شُكْرِ جَلَائِلِ النِّعَمِ وَدَقَائِقِهَا

Fī ṭarīqi shukri jalāʾili al-niʿami wa-daqāʾiqihā

How to give thanks for great blessings and subtle ones

إِخْوَانِي: إِذَا شَكَرَ النَّاسُ رَبَّهُمْ بِالْأَلْسُنِ، وَضَيَّعُوا حُدُودَ النِّعَمِ، وَفَرَّطُوا فِي آدَابِ الشُّكْرِ، فَذَلِكَ مَذْمُومٌ.

ʾIkhwānī: ʾidhā shakara al-nāsu rabbahum bi-al-ʾalsuni, wa-ḍayyaʿū ḥudūda al-niʿami, wa-farraṭū fī ʾādābi al-shukri, fa-dhālika madhmūmun.

My brothers, when people thank their Lord with their tongues while neglecting the limits that govern blessings and falling short in the proper conduct of gratitude, that is blameworthy.

فَرَاقِبُوا اللَّهَ وَاسْتَعْمِلُوا كُلَّ نِعْمَةٍ مِنَ النِّعَمِ فِي الشُّكْرِ عَلَى حَالِهَا، فَإِنَّ الشُّكْرَ وَاجِبٌ عَلَى الْعَبْدِ فِي كُلِّ نِعْمَةٍ.

Fa-rāqibū Allāha wa-istaʿmilū kulla niʿmatin mina al-niʿami fī al-shukri ʿalā ḥālihā, fa-ʾinna al-shukra wājibun ʿalā al-ʿabdi fī kulli niʿmatin.

Be mindful of God and put each blessing to use in gratitude in a way suited to it. The servant owes gratitude for every blessing.

شُكْرُ نِعْمَةِ اللِّسَانِ:

Shukru niʿmati al-lisāni:

Gratitude for the blessing of the tongue

وَاشْكُرُوا اللَّهَ عَلَى مَا أَنْعَمَ عَلَيْكُمْ مِنَ الْأَلْسُنِ بِكَثْرَةِ التِّلَاوَةِ وَالذِّكْرِ، فَإِنْ فَرَّطْتُمْ فِي ذَلِكَ، فَاسْتَحْيُوا أَنْ تَخُوضُوا بِالْأَلْسُنِ فِي فُنُونِ الْآثَامِ كَفِعْلِ مَنْ أَرَى.

Wa-ushkurū Allāha ʿalā mā ʾanʿama ʿalaykum mina al-ʾalsuni bi-kathrati al-tilāwati wa-al-dhikri, fa-ʾin farraṭtum fī dhālika, fa-istaḥyū ʾan takhūḍū bi-al-ʾalsuni fī funūni al-ʾāthāmi ka-fiʿli man ʾarā.

Thank God for the tongues He has given you through abundant recitation and remembrance. If you fall short in that, at least be ashamed to plunge with your tongues into all kinds of sins, as I see people doing.

فَإِنَّهُ بَلَغَنَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «وَهَلْ تَقُولُ إِلَّا مَا لَكَ أَوْ عَلَيْكَ؟ وَهَلْ يَكُبُّ النَّاسَ عَلَى وُجُوهِهِمْ إِلَّا حَصَائِدُ أَلْسِنَتِهِمْ».

Fa-ʾinnahu balaghanā ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama qāla: “Wa-hal taqūlu ʾillā mā laka ʾaw ʿalayka? Wa-hal yakubbu al-nāsa ʿalā wujūhihim ʾillā ḥaṣāʾidu ʾalsinatihim.”

It has reached us that God’s Messenger, may God bless him and grant him peace, said: “Do you say anything that does not count either for you or against you? What throws people onto their faces except the harvests of their tongues?”

شُكْرُ نِعْمَةِ الْبَصَرِ:

Shukru niʿmati al-baṣari:

Gratitude for the blessing of sight

أَلَا وَاشْكُرُوا اللَّهَ عَلَى مَا أَنْعَمَ عَلَيْكُمْ مِنَ الْأَبْصَارِ، بِالنَّظَرِ إِلَى الْحَقِّ بِالِاعْتِبَارِ شُكْرًا لَهُ. فَإِنْ رَغِبْتُمْ عَنْ ذَلِكَ فَرَاقِبُوا اللَّهَ أَنْ تَنْظُرُوا بِالْأَبْصَارِ إِلَى الْحَرَامِ، فَتُغْضِبُوا اللَّهَ بِنِعْمَتِهِ كَفِعْلِ مَنْ أَرَى.

ʾAlā wa-ushkurū Allāha ʿalā mā ʾanʿama ʿalaykum mina al-ʾabṣāri, bi-al-naẓari ʾilā al-ḥaqqi bi-al-iʿtibāri shukran lahu. Fa-ʾin raghibtum ʿan dhālika fa-rāqibū Allāha ʾan tanẓurū bi-al-ʾabṣāri ʾilā al-ḥarāmi, fa-tughḍibū Allāha bi-niʿmatihi ka-fiʿli man ʾarā.

Take heed: thank God for the sight He has given you by looking toward the truth and taking lessons from it in gratitude to Him. If you turn away from that, be mindful of God, lest you use your eyes to look at the forbidden and anger God through His own blessing, as I see people doing.

Source page 164

فَإِنَّهُ بَلَغَنَا أَنَّهُ مَنْ لَمْ يَغُضَّ بَصَرَهُ عَنِ النَّظَرِ إِلَى الْحَرَامِ كُحِلَتْ عَيْنَاهُ بِمُلْمُولٍ مِنْ نَارِ جَهَنَّمَ.

Fa-ʾinnahu balaghanā ʾannahu man lam yaghuḍḍa baṣarahu ʿani al-naẓari ʾilā al-ḥarāmi kuḥilat ʿaynāhu bi-mulmūlin min nāri Jahannama.

It has reached us that whoever does not lower his gaze from looking at the forbidden will have both eyes lined with a kohl applicator made from Hell’s fire.

شُكْرُ نِعْمَةِ السَّمْعِ:

Shukru niʿmati al-samʿi:

Gratitude for the blessing of hearing

أَلَا فَرَاقِبُوا اللَّهَ وَاشْكُرُوهُ عَلَى مَا أَنْعَمَ بِهِ عَلَيْكُمْ مِنَ [السَّمْعِ]، بِالِاسْتِمَاعِ إِلَى الْقُرْآنِ وَالذِّكْرِ وَالْمَوَاعِظِ الْحَسَنَةِ، فَإِنْ ضَيَّعْتُمْ ذَلِكَ، فَاسْتَحْيُوا مِنَ اللَّهِ أَنْ تُنْصِتُوا بِأَسْمَاعِكُمْ إِلَى الْهَوَى، وَالأخابيص† كَفِعْلِ مَنْ أَرَى.

ʾAlā fa-rāqibū Allāha wa-ushkurūhu ʿalā mā ʾanʿama bihi ʿalaykum mina [al-samʿi], bi-al-istimāʿi ʾilā al-qurʾāni wa-al-dhikri wa-al-mawāʿiẓi al-ḥasanati, fa-ʾin ḍayyaʿtum dhālika, fa-istaḥyū mina Allāhi ʾan tunṣitū bi-ʾasmāʿikum ʾilā al-hawā, wa-al-ʾkhābyṣ† ka-fiʿli man ʾarā.

Take heed: be mindful of God and thank Him for the [hearing] He has bestowed upon you by listening to the Qurʾān, remembrance, and good exhortations. If you neglect that, at least be ashamed before God to lend your ears to desire and [unresolved printed word, apparently a kind of corrupt talk], as I see people doing.

شُكْرُ نِعْمَةِ الْأَيْدِي:

Shukru niʿmati al-ʾaydī:

Gratitude for the blessing of hands

وَاشْكُرُوهُ عَلَى مَا أَنْعَمَ عَلَيْكُمْ مِنَ الْأَيْدِي، بِبَسْطِهَا إِلَى الْخَيْرَاتِ، فَإِنْ قَصَّرْتُمْ فِي ذَلِكَ فَاسْتَحْيُوا أَنْ تَبْسُطُوهَا إِلَى الظُّلْمِ وَالْأَذَى، كَفِعْلِ مَنْ أَرَى.

Wa-ushkurūhu ʿalā mā ʾanʿama ʿalaykum mina al-ʾaydī, bi-basṭihā ʾilā al-khayrāti, fa-ʾin qaṣṣartum fī dhālika fa-istaḥyū ʾan tabsuṭūhā ʾilā al-ẓulmi wa-al-ʾadhā, ka-fiʿli man ʾarā.

Thank Him for the hands He has given you by extending them toward good deeds. If you fall short in that, at least be ashamed to extend them toward oppression and harm, as I see people doing.

فَإِنَّهُ بَلَغَنَا أَنَّ الظُّلْمَ فِي الدُّنْيَا ظُلُمَاتٌ فِي الْآخِرَةِ، وَتَبِعَاتٌ مُهْلِكَاتٌ.

Fa-ʾinnahu balaghanā ʾanna al-ẓulma fī al-dunyā ẓulumātun fī al-ʾākhirati, wa-tabiʿātun muhlikātun.

It has reached us that oppression in this world becomes darkness in the hereafter and ruinous liabilities.

وَبَلَغَنَا أَنَّ دَاوُدَ عَلَيْهِ السَّلَامُ رَأَى حِمْلًا بَيْنَ السَّمَاءِ وَالْأَرْضِ فَقَالَ: مَا هٰذَا يَا رَبِّ؟ قَالَ: هٰذِهِ لَعْنَتِي أُدْخِلُهَا بَيْتَ كُلِّ ظَالِمٍ.

Wa-balaghanā ʾanna Dāwuda ʿalayhi al-salāmu raʾā ḥimlan bayna al-samāʾi wa-al-ʾarḍi fa-qāla: mā hādhā yā rabbi? Qāla: hādhihi laʿnatī ʾudkhiluhā bayta kulli ẓālimin.

It has reached us that David, upon him be peace, saw a burden between heaven and earth [the object is uncertain in the printed wording]. He asked, “What is this, my Lord?” He said, “This is My curse; I bring it into every oppressor’s house.”

شُكْرُ نِعْمَةِ الْأَقْدَامِ:

Shukru niʿmati al-ʾaqdāmi:

Gratitude for the blessing of feet

أَلَا فَاتَّقُوا ذَلِكَ، وَاشْكُرُوهُ عَلَى مَا أَنْعَمَ بِهِ مِنَ الْأَقْدَامِ، بِالسَّعْيِ إِلَى الطَّاعَاتِ. فَإِنْ قَصَّرْتُمْ فِي ذَلِكَ، فَرَاقِبُوا أَلَّا تَسْعَوْا عَلَى الْأَقْدَامِ فِي الْآثَامِ كَفِعْلِ مَنْ أَرَى. فَإِنَّ اللَّهَ جَلَّ ثَنَاؤُهُ يَقُولُ: ﴿يَوْمَ تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَأَيْدِيهِمْ وَأَرْجُلُهُمْ بِمَا كَانُوا يَعْمَلُونَ﴾.

ʾAlā fa-ittaqū dhālika, wa-ushkurūhu ʿalā mā ʾanʿama bihi mina al-ʾaqdāmi, bi-al-saʿyi ʾilā al-ṭāʿāti. Fa-ʾin qaṣṣartum fī dhālika, fa-rāqibū ʾallā tasʿaw ʿalā al-ʾaqdāmi fī al-ʾāthāmi ka-fiʿli man ʾarā. Fa-ʾinna Allāha jalla thanāʾuhu yaqūlu: “Yawma tash-hadu ʿalayhim ʾalsinatuhum wa-ʾaydīhim wa-ʾarjuluhum bi-mā kānū yaʿmalūna.”

Take heed: guard against that, and thank Him for the feet He has given by walking toward acts of obedience. If you fall short in that, watch yourselves lest you use your feet to pursue sins, as I see people doing. God, exalted is His praise, says: “On the day when their tongues, hands, and feet testify against them about what they used to do.”

فَكَيْفَ بِكَ وَالْأَكْبَالُ فِي الْأَقْدَامِ، وَالْأَغْلَالُ فِي الْأَعْنَاقِ؟

Fa-kayfa bika wa-al-ʾakbālu fī al-ʾaqdāmi, wa-al-ʾaghlālu fī al-ʾaʿnāqi?

How will it be for you, with fetters on the feet and shackles around the necks?

Source page 165

شُكْرُ نِعْمَةِ الْأَقْوَاتِ:

Shukru niʿmati al-ʾaqwāti:

Gratitude for the blessing of food

أَلَا فَاتَّقُوا ذَلِكَ وَاشْكُرُوهُ عَلَى مَا أَنْعَمَ بِهِ مِنَ الْأَقْوَاتِ [أَلَّا تَقْوَوْا بِهَا] عَلَى مَكَارِهِ الرَّزَّاقِ عَزَّ وَجَلَّ. فَإِنَّهُ بَلَغَنَا أَنَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ: «عَبْدِي بِفَضْلِ نِعْمَتِي قَوِيتَ عَلَى مَعْصِيَتِي». فَحَقٌّ عَلَى اللَّهِ أَنْ يُعَذِّبَهُ بِالنَّارِ.

ʾAlā fa-ittaqū dhālika wa-ushkurūhu ʿalā mā ʾanʿama bihi mina al-ʾaqwāti [ʾallā taqwaw bihā] ʿalā makārihi al-razzāqi ʿazza wa-jalla. Fa-ʾinnahu balaghanā ʾanna Allāha ʿazza wa-jalla yaqūlu: “ʿAbdī bi-faḍli niʿmatī qawīta ʿalā maʿṣiyatī.” Fa-ḥaqqun ʿalā Allāhi ʾan yuʿadhdhibahu bi-al-nāri.

Take heed: guard against that, and thank Him for the food He has given [by not using it to gain strength] for what displeases the Provider, mighty and majestic. It has reached us that God, mighty and majestic, says: “My servant, through the bounty of My blessing you gained the strength to disobey Me.” Then it is right for God to punish him with the Fire.

أَلَا يَا قَوْمُ: فَلَا تَعْصُوا اللَّهَ بِنِعْمَتِهِ، وَاشْكُرُوهُ عَلَى مَا أَنْعَمَ بِهِ عَلَيْكُمْ مِنَ اللِّبَاسِ، بِأَنْ تُبْلُوهُ فِي رِضَى الْمُنْعِمِ، فَإِنْ قَصَّرْتُمْ فِي ذَلِكَ فَاسْتَحْيُوا أَنْ تُبْلُوا لِبَاسَكُمْ فِي مَكَارِهِ مَنْ أَلْبَسَكُمْ. فَلَا تَأْمَنُوا أَنْ يُلْبِسَكُمْ يَوْمَ الْقِيَامَةِ سَرَابِيلَ مِنْ قَطِرَانٍ، وَثِيَابًا مِنْ مُقَطَّعَاتِ النِّيرَانِ.

ʾAlā yā qawmu: fa-lā taʿṣū Allāha bi-niʿmatihi, wa-ushkurūhu ʿalā mā ʾanʿama bihi ʿalaykum mina al-libāsi, bi-ʾan tublūhu fī riḍā al-munʿimi, fa-ʾin qaṣṣartum fī dhālika fa-istaḥyū ʾan tublū libāsakum fī makārihi man ʾalbasakum. Fa-lā taʾmanū ʾan yulbisakum yawma al-qiyāmati sarābīla min qaṭirānin, wa-thiyāban min muqaṭṭaʿāti al-nīrāni.

Take heed, my people: do not disobey God through His blessing. Thank Him for the clothing He has given you by wearing it out in what pleases its Bestower. If you fall short in that, at least be ashamed to wear out your clothes in what displeases the One who clothed you. Do not feel safe from His clothing you on the Day of Resurrection in shirts of pitch and garments fashioned from pieces of fire.

شُكْرُ نِعْمَةِ الْأَمْوَالِ:

Shukru niʿmati al-ʾamwāli:

Gratitude for the blessing of wealth

أَلَا فَاتَّقُوا ذَلِكَ وَاشْكُرُوهُ عَلَى مَا أَنْعَمَ بِهِ عَلَيْكُمْ مِنَ الْأَمْوَالِ، بِأَنْ تُبْلُوهَا فِي سَبِيلِ الْوَهَّابِ، فَإِنْ بَخِلْتُمْ عَنْهُ، فَاسْتَحْيُوا مِنَ اللَّهِ أَنْ تُنْفِقُوا مَوَاهِبَهُ فِي مَكَارِهِهِ، فَتَعْصُوا اللَّهَ بِنِعْمَتِهِ، كَفِعْلِ مَنْ أَرَى.

ʾAlā fa-ittaqū dhālika wa-ushkurūhu ʿalā mā ʾanʿama bihi ʿalaykum mina al-ʾamwāli, bi-ʾan tublūhā fī sabīli al-wahhābi, fa-ʾin bakhiltum ʿanhu, fa-istaḥyū mina Allāhi ʾan tunfiqū mawāhibahu fī makārihihi, fa-taʿṣū Allāha bi-niʿmatihi, ka-fiʿli man ʾarā.

Take heed: guard against that, and thank Him for the wealth He has given you by using it up in the path of the Bestower. If you withhold it from Him, at least be ashamed before God to spend His gifts on what displeases Him, disobeying God through His own blessing, as I see people doing.

فَإِنَّهُ بَلَغَنَا أَنَّ الْعَبْدَ إِذَا رَزَقَهُ اللَّهُ مَالًا حَلَالًا فَأَنْفَقَهُ فِي حَرَامٍ يَقُولُ اللَّهُ عَزَّ وَجَلَّ: اذْهَبُوا بِهِ إِلَى النَّارِ فَيَمْكُثُ فِيهَا مَا شَاءَ اللَّهُ.

Fa-ʾinnahu balaghanā ʾanna al-ʿabda ʾidhā razaqahu Allāhu mālan ḥalālan fa-ʾanfaqahu fī ḥarāmin yaqūlu Allāhu ʿazza wa-jalla: idh-habū bihi ʾilā al-nāri fa-yamkuthu fīhā mā shāʾa Allāhu.

It has reached us that when God provides a servant with lawful wealth and he spends it on something forbidden, God, mighty and majestic, says: “Take him to the Fire.” He remains there as long as God wills.

شُكْرُ نِعْمَةِ الْإِيمَانِ:

Shukru niʿmati al-ʾīmāni:

Gratitude for the blessing of faith

Source pages 165–166

فَاشْكُرُوهُ عَلَى مَا أَنْعَمَ بِهِ عَلَيْكُمْ مِنَ الْإِيمَانِ بِاللَّهِ بِأَنْ تَبْذُلُوا الْمَجْهُودَ فِي رِضَاهُ، وَتُبَالِغُوا فِي مَسَرَّاتِهِ، شُكْرًا لِتَعْظِيمِ مَا أَنْعَمَ بِهِ عَلَيْكُمْ، فَإِنْ عَجَزْتُمْ عَنِ الْمُبَالَغَةِ فِي رِضْوَانِهِ فَرَاقِبُوا اللَّهَ أَنْ تُضَيِّعُوا حُدُودَ الْإِيمَانِ، وَتُدَلِّسُوا بِمَا لَا يَلِيقُ مِنَ الْأَفَاعِيلِ الْمُحَرَّمَةِ عَلَى الْمُؤْمِنِينَ.

Fa-ushkurūhu ʿalā mā ʾanʿama bihi ʿalaykum mina al-ʾīmāni bi-Allāhi bi-ʾan tabdhulū al-majhūda fī riḍāhu, wa-tubālighū fī masarrātihi, shukran li-taʿẓīmi mā ʾanʿama bihi ʿalaykum, fa-ʾin ʿajaztum ʿani al-mubālaghati fī riḍwānihi fa-rāqibū Allāha ʾan tuḍayyiʿū ḥudūda al-ʾīmāni, wa-tudallisū bi-mā lā yalīqu mina al-ʾafāʿīli al-muḥarramati ʿalā al-muʾminīna.

Thank Him for the faith in God He has bestowed upon you by exerting yourselves to please Him and striving to the utmost in what delights Him, in gratitude that honors the blessing He has given you. If you cannot reach such effort in seeking His good pleasure, be mindful of God, lest you neglect faith’s limits and act deceitfully in unseemly ways forbidden to believers.

Source page 166

فَلَا تَأْمَنُوا سَلْبَ الْإِيمَانِ مَعَ الِاسْتِهَانَةِ بِحُدُودِهِ، وَاشْكُرُوهُ عَلَى مَا أَنْعَمَ بِهِ عَلَيْكُمْ مِنَ الْعِلْمِ. فَتَحَرَّوْا مَسَرَّاتِ اللَّهِ عَزَّ وَجَلَّ، وَأَعْلِمُوا بِفَضَائِلِ مَا نَدَبَكُمْ إِلَيْهِ مِنْ مَحَابِّهِ. فَإِنْ عَجَزْتُمْ عَنْ ذَلِكَ فَرَاقِبُوا اللَّهَ أَنْ تَعْدُوا مَا افْتَرَضَ عَلَيْكُمْ.

Fa-lā taʾmanū salba al-ʾīmāni maʿa al-istihānati bi-ḥudūdihi, wa-ushkurūhu ʿalā mā ʾanʿama bihi ʿalaykum mina al-ʿilmi. Fa-taḥarraw masarrāti Allāhi ʿazza wa-jalla, wa-ʾaʿlimū bi-faḍāʾili mā nadabakum ʾilayhi min maḥābbihi. Fa-ʾin ʿajaztum ʿan dhālika fa-rāqibū Allāha ʾan taʿdū mā iftaraḍa ʿalaykum.

Do not feel safe from being stripped of faith while treating its limits lightly. Thank Him for the knowledge He has bestowed upon you. Seek what pleases God, mighty and majestic, and make known the virtues of the things He loves and has encouraged you to do. If you cannot do that, be mindful of God, lest you pass over what He has made obligatory upon you.

وَبَلَغَنَا أَنْ مِنْ أَشَدِّ النَّاسِ عَذَابًا يَوْمَ الْقِيَامَةِ عَالِمٌ لَمْ يَنْفَعْهُ اللَّهُ بِعِلْمِهِ.

Wa-balaghanā ʾan min ʾashaddi al-nāsi ʿadhāban yawma al-qiyāmati ʿālimun lam yanfaʿhu Allāhu bi-ʿilmihi.

It has reached us that among those most severely punished on the Day of Resurrection is a scholar whom God did not benefit through his knowledge.

شُكْرُ نِعْمَةِ الْعَقْلِ:

Shukru niʿmati al-ʿaqli:

Gratitude for the blessing of understanding

وَاشْكُرُوهُ عَلَى مَا أَنْعَمَ بِهِ عَلَيْكُمْ مِنَ الْعَقْلِ بِالتَّفَكُّرِ وَالتَّدَبُّرِ، وَاعْتِقَادِ حُسْنِ النِّيَّةِ، وَالِاعْتِبَارِ، وَشِدَّةِ الْإِشْفَاقِ، وَطُولِ الْحُزْنِ فِي جَمِيعِ الْجَوَارِحِ، وَسَلَامَةِ الصَّدْرِ لِلْعَامَّةِ، وَالْإِضْمَارِ عَلَى مَسَرَّاتِ اللَّهِ.

Wa-ushkurūhu ʿalā mā ʾanʿama bihi ʿalaykum mina al-ʿaqli bi-al-tafakkuri wa-al-tadabburi, wa-iʿtiqādi ḥusni al-niyyati, wa-al-iʿtibāri, wa-shiddati al-ʾishfāqi, wa-ṭūli al-ḥuzni fī jamīʿi al-jawāriḥi, wa-salāmati al-ṣadri li-al-ʿāmmati, wa-al-ʾiḍmāri ʿalā masarrāti Allāhi.

Thank Him for the understanding He has given you through thought and reflection, firmly embracing good intention, taking lessons, deep apprehension, and lasting sorrow felt in every limb; through a heart free of ill will toward everyone, and an inward resolve to seek what pleases God.

فَإِنْ قَصَّرْتُمْ فِي ذَلِكَ فَرَاقِبُوا اللَّهَ وَاتَّقُوا خُبْثَ السَّرَائِرِ، وَإِضْمَارَ السُّوءِ، وَاعْتِقَادَ الْغِلِّ وَالْحَسَدِ، وَالْعَدَاوَةِ وَأَشْبَاهِهَا مِنَ الْمَكْرُوهَاتِ.

Fa-ʾin qaṣṣartum fī dhālika fa-rāqibū Allāha wa-ittaqū khubtha al-sarāʾiri, wa-ʾiḍmāra al-sūʾi, wa-iʿtiqāda al-ghilli wa-al-ḥasadi, wa-al-ʿadāwati wa-ʾashbāhihā mina al-makrūhāti.

If you fall short in that, be mindful of God and guard against corrupt inward dispositions, concealing evil intentions, and harboring malice, envy, hostility, and other such detestable things.

وَاشْكُرُوهُ عَلَى مَا أَنْعَمَ بِهِ عَلَيْكُمْ مِنَ الْعَقْلِ [بِأَنْ] تُعَظِّمُوا اللَّهَ عَزَّ وَجَلَّ، وَتُجِلُّوهُ وَتُكْرِمُوهُ، وَتَسْتَحْيُوا مِنْهُ، وَتَهَابُوهُ وَتَتَّقُوهُ وَتُطِيعُوهُ عَلَى حَسَبِ مَا عَقَلْتُمْ مِنْ عَظَمَتِهِ وَكِبْرِيَائِهِ وَعَظِيمِ قَدْرِهِ سُبْحَانَهُ وَتَعَالَى.

Wa-ushkurūhu ʿalā mā ʾanʿama bihi ʿalaykum mina al-ʿaqli [bi-ʾan] tuʿaẓẓimū Allāha ʿazza wa-jalla, wa-tujillūhu wa-tukrimūhu, wa-tastaḥyū minhu, wa-tahābūhu wa-tattaqūhu wa-tuṭīʿūhu ʿalā ḥasabi mā ʿaqaltum min ʿaẓamatihi wa-kibriyāʾihi wa-ʿaẓīmi qadrihi subḥānahu wa-taʿālā.

Thank Him for the understanding He has given you [by] revering God, mighty and majestic, exalting and honoring Him, feeling modesty before Him, standing in awe of Him, fearing Him, and obeying Him in proportion to what you understand of His greatness, grandeur, and immense worth, glorified and exalted is He.

Source page 167

فَإِنْ عَجَزْتُمْ عَنْ ذَلِكَ، فَرَاقِبُوا اللَّهَ تَعَالَى أَنْ تَكُونُوا كَالَّذِينَ لَا يُعَظِّمُونَهُ وَلَا يُجِلُّونَهُ وَلَا يَهَابُونَهُ، وَلَا يَسْتَحْيُونَ مِنْهُ، وَلَا يَتَّقُونَهُ، وَلَا يُطِيعُونَهُ، بَلْ يَسْتَهِينُونَ بِكَثِيرٍ مِنْ أَمْرِهِ.

Fa-ʾin ʿajaztum ʿan dhālika, fa-rāqibū Allāha taʿālā ʾan takūnū ka-alladhīna lā yuʿaẓẓimūnahu wa-lā yujillūnahu wa-lā yahābūnahu, wa-lā yastaḥyūna minhu, wa-lā yattaqūnahu, wa-lā yuṭīʿūnahu, bal yastahīnūna bi-kathīrin min ʾamrihi.

If you cannot do that, be mindful of God Most High, lest you be like those who neither revere Him, exalt Him, nor stand in awe of Him; who feel no modesty before Him, do not fear Him, and do not obey Him, but instead treat much of His command lightly.

فَاتَّقُوا اللَّهَ يَا قَوْمُ أَنْ تَعُودُوا بَعْدَ الْمَعْرِفَةِ وَالْفَهْمِ جُهَّالًا، وَيَعُودَ الْعَقْلُ وَالْعِلْمُ عَلَيْكُمْ وَبَالًا، وَهٰذَا وَنَحْوُهُ مِنْ فَضْلِ الْعِلْمِ وَالْعَقْلِ، وَفَضْلِ النِّيَّةِ وَالْإِرَادَةِ.

Fa-ittaqū Allāha yā qawmu ʾan taʿūdū baʿda al-maʿrifati wa-al-fahmi juhhālan, wa-yaʿūda al-ʿaqlu wa-al-ʿilmu ʿalaykum wabālan, wa-hādhā wa-naḥwuhu min faḍli al-ʿilmi wa-al-ʿaqli, wa-faḍli al-niyyati wa-al-ʾirādati.

Fear God, my people, lest after knowledge and comprehension you return to ignorance, and understanding and knowledge become a source of ruin for you. This and similar things show the excellence of knowledge and understanding, and the excellence of intention and purpose.

فَهٰذَا فَرْقُ مَا بَيْنَ الْعِبَادِ، وَقَدْ يَسْتَوِي الرَّجُلَانِ فِي الطَّاعَاتِ وَالْوَرَعِ، وَأَحَدُهُمَا أَرْجَحُ عَقْلًا، وَأَشَدُّ تَحَرِّيًا لِمَسَرَّاتِ اللَّهِ عَزَّ وَجَلَّ، وَأَبْلَغُ فِي رِضْوَانِهِ.

Fa-hādhā farqu mā bayna al-ʿibādi, wa-qad yastawī al-rajulāni fī al-ṭāʿāti wa-al-waraʿi, wa-ʾaḥaduhumā ʾarjaḥu ʿaqlan, wa-ʾashaddu taḥarriyan li-masarrāti Allāhi ʿazza wa-jalla, wa-ʾablaghu fī riḍwānihi.

This is what distinguishes God’s servants. Two people may be equal in acts of obedience and scrupulousness, while one is sounder in understanding, more intent on seeking what pleases God, mighty and majestic, and further advanced in attaining His good pleasure.

وَهَبَ اللَّهُ لَنَا وَلَكُمُ الْقِيَامَ بِحُدُودِ النِّعَمِ، وَالشُّكْرَ عَلَيْهَا، إِنَّهُ جَوَادٌ كَرِيمٌ، آمِينَ يَا رَبَّ الْعَالَمِينَ.

Wahaba Allāhu lanā wa-lakumu al-qiyāma bi-ḥudūdi al-niʿami, wa-al-shukra ʿalayhā, ʾinnahu jawādun karīmun, ʾāmīna yā rabba al-ʿālamīna.

May God grant us and you the ability to uphold the limits of blessings and give thanks for them. He is bountiful and generous. Amen, Lord of all worlds.

Source page 168

الْبَابُ الرَّابِعُ وَالثَّلَاثُونَ

Al-bābu al-rābiʿu wa-al-thalāthūna

Chapter Thirty-Four

فِي تَصْحِيحِ السُّلُوكِ الْعِلْمِيِّ

Fī taṣḥīḥi al-sulūki al-ʿilmiyyi

Setting scholarly conduct right

إِخْوَانِي: وَإِذَا رَأَيْتُمُ النَّاسَ يُبْدُونَ مَا عِنْدَهُمْ مِنَ الْعِلْمِ وَفِي ذَلِكَ يَزْدَرِي بَعْضُهُمْ عَلَى بَعْضٍ، وَقُلُوبُهُمْ مُتَنَافِرَةٌ، وَالنُّفُوسُ مُتَبَايِنَةٌ، فَأَسِرُّوا أُمُورَكُمْ بِمَجْهُودِكُمْ، وَكُونُوا لِلشُّهْرَةِ وَالْجِدَالِ مُبْغِضِينَ، وَالْخُمُولَ لِلذِّكْرِ مُحِبِّينَ، وَبِالْوَحْدَةِ وَالِانْفِرَادِ آنِسِينَ، وَبَيْنَ الْمَلَإِ مُسْتَوْحِشِينَ، وَفِي الْخَلْوَةِ وَالصَّمْتِ رَاغِبِينَ.

ʾIkhwānī: wa-ʾidhā raʾaytumu al-nāsa yubdūna mā ʿindahum mina al-ʿilmi wa-fī dhālika yazdarī baʿḍuhum ʿalā baʿḍin, wa-qulūbuhum mutanāfiratun, wa-al-nufūsu mutabāyinatun, fa-ʾasirrū ʾumūrakum bi-majhūdikum, wa-kūnū li-al-shuhrati wa-al-jidāli mubghiḍīna, wa-al-khumūla li-al-dhikri muḥibbīna, wa-bi-al-waḥdati wa-al-infirādi ʾānisīna, wa-bayna al-malaʾi mustawḥishīna, wa-fī al-khalwati wa-al-ṣamti rāghibīna.

My brothers, when you see people displaying their knowledge and despising one another as they do so, their hearts estranged and their souls at odds, keep your own affairs private as best you can. Hate fame and disputation; love obscurity of name. Find comfort in solitude and being alone, feel uneasy among crowds, and desire seclusion and silence.

فَلَيْسَ مِنْ أَحَدٍ بِخَطِيئَتِهِ إِلَّا وَاللَّهُ يَسْأَلُهُ عَنْهَا مَا أَرَادَ بِهَا.

Fa-laysa min ʾaḥadin bi-khaṭīʾatihi ʾillā wa-Allāhu yasʾaluhu ʿanhā mā ʾarāda bihā.

No one commits a sin [the printed construction is elliptical] without God asking him what he intended by it.

إِخْوَانِي: فَلَا تَتَعَرَّضُوا لِمُسَاءَلَةِ اللَّهِ إِيَّاكُمْ فِيمَا لَا فَقْرَ لَكُمْ إِلَيْهِ.

ʾIkhwānī: fa-lā tataʿarraḍū li-musāʾalati Allāhi ʾiyyākum fī-mā lā faqra lakum ʾilayhi.

My brothers, do not expose yourselves to God’s questioning over something you do not need.

إِرَادَةُ وَجْهِ اللَّهِ بِالْعِلْمِ:

ʾIrādatu wajhi Allāhi bi-al-ʿilmi:

Seeking God’s face through knowledge

Source pages 168–169

وَبَعْدُ: فَإِنِّي أُوصِيكُمْ مَتَى أَظْهَرْتُمْ مِنَ الْعِلْمِ شَيْئًا فَأَرِيدُوا بِهِ وَجْهَ اللَّهِ، وَتَذَاكَرُوا مِنْهُ بِقَدْرِ الْحَاجَةِ إِلَى بَيَانِهِ لِلْمُرِيدِينَ، خَشْيَةَ الْخُرُوجِ إِلَى كِتْمَانِهِ.

Wa-baʿdu: fa-ʾinnī ʾūṣīkum matā ʾaẓhartum mina al-ʿilmi shayʾan fa-ʾarīdū bihi wajha Allāhi, wa-tadhākarū minhu bi-qadri al-ḥājati ʾilā bayānihi li-al-murīdīna, khashyata al-khurūji ʾilā kitmānihi.

Furthermore, I counsel you: whenever you disclose any knowledge, seek God’s face through it. Discuss only as much of it as is needed to explain it to those seeking it, lest you fall into concealing it.

Source page 169

فَقَدْ كَانَتِ الْمُسَاءَلَةُ تَقَعُ عَلَى عَهْدِ السَّلَفِ رَضِيَ اللَّهُ عَنْهُمْ، فَيَوَدُّ كُلُّ امْرِئٍ مِنْهُمْ أَنَّ أَخَاهُ كَفَاهُ الْجَوَابَ، وَكَانَ الرَّجُلُ مِنْهُمْ يَعْلَمُ الْكَثِيرَ، وَيَفْقَهُ الْفِقْهَ الْكَثِيرَ وَمَا يَعْلَمُ بِهِ جَارُهُ. وَقَالَ بَعْضُ الصَّحَابَةِ: «رَأَيْتُ ثَلَاثَمِائَةِ بَدَوِيٍّ، مَا مِنْهُمُ الرَّجُلُ إِلَّا وَهُوَ يَشْتَهِي الْكِفَايَةَ فِي الْمُفْتِي».

Fa-qad kānati al-musāʾalatu taqaʿu ʿalā ʿahdi al-salafi raḍiya Allāhu ʿanhum, fa-yawaddu kullu imriʾin minhum ʾanna ʾakhāhu kafāhu al-jawāba, wa-kāna al-rajulu minhum yaʿlamu al-kathīra, wa-yafqahu al-fiqha al-kathīra wa-mā yaʿlamu bihi jāruhu. Wa-qāla baʿḍu al-ṣaḥābati: “Raʾaytu thalāthamiʾati badawiyyin, mā minhumu al-rajulu ʾillā wa-huwa yashtahī al-kifāyata fī al-muftī.”

When questions arose in the time of the early generations, may God be pleased with them, each wished his brother would spare him the task of answering. A man might know a great deal and possess deep understanding while his neighbor knew nothing of it. One of the Companions said: “I saw three hundred Bedouins; there was not one among them who did not wish to be spared having to act as mufti [the printed phrase is unclear].”

وَبَعْدُ: فَإِنْ أَظْهَرَ أَحَدُكُمْ أَمْرَهُ، وَأَبْدَى عِلْمَهُ، فَنُسِبَ إِلَى الْجَهْلِ وَالْخَطَإِ، لَمْ يُؤْمَنْ عَلَيْهِ الْأَنَفَةُ وَالِامْتِعَاضُ وَالْحِقْدُ، فَإِنِ اسْتَحْسَنُوا قَوْلَهُ لَمْ يُؤْمَنْ عَلَيْهِ الْفِتْنَةُ وَالتَّزَيُّنُ وَالْإِعْجَابُ،

Wa-baʿdu: fa-ʾin ʾaẓhara ʾaḥadukum ʾamrahu, wa-ʾabdā ʿilmahu, fa-nusiba ʾilā al-jahli wa-al-khaṭaʾi, lam yuʾman ʿalayhi al-ʾanafatu wa-al-imtiʿāḍu wa-al-ḥiqdu, fa-ʾini istaḥsanū qawlahu lam yuʾman ʿalayhi al-fitnatu wa-al-tazayyunu wa-al-ʾiʿjābu,

Furthermore, if one of you makes himself known and displays his knowledge, then is accused of ignorance and error, he is not safe from wounded pride, resentment, and rancor. If people admire what he says, he is not safe from temptation, self-display, and self-admiration.

وَإِنْ قَالَ بِغَيْرِ عِلْمٍ لَمْ يُؤْمَنْ عَلَيْهِ الْجَرْحُ، وَإِنْ تَكَلَّفَ الْقَوْلَ لَمْ يُؤْمَنْ عَلَيْهِ الْأَنَفَةُ أَنْ يُنْسَبَ إِلَى الْجَهْلِ، فَإِنَّ اللَّهَ عَزَّ وَجَلَّ لَا يُحِبُّ الْمُتَكَلِّفِينَ.

Wa-ʾin qāla bi-ghayri ʿilmin lam yuʾman ʿalayhi al-jarḥu, wa-ʾin takallafa al-qawla lam yuʾman ʿalayhi al-ʾanafatu ʾan yunsaba ʾilā al-jahli, fa-ʾinna Allāha ʿazza wa-jalla lā yuḥibbu al-mutakallifīna.

If he speaks without knowledge, he is not safe from harm. If he strains to produce an answer, he is not safe from pride at the thought of being judged ignorant. God, mighty and majestic, does not love those who affect what is beyond them.

حُبُّ خُمُولِ الذِّكْرِ مِنْ سُنَنِ السَّلَفِ:

Ḥubbu khumūli al-dhikri min sunani al-salafi:

Loving obscurity is among the ways of the early generations

وَبَعْدُ: فَأَنَّى لَكَ بِالسَّلَامَةِ، مَعَ الصَّمْتِ وَخُمُولِ الذِّكْرِ. فَكَيْفَ إِذَا نَصَبْتَ نَفْسَكَ عَالِمًا يُشَارُ إِلَيْكَ وَتُطَاعُ، وَيُغْدَى وَيُرَاحُ إِلَيْكَ، وَيُقْبَلُ قَوْلُكَ، وَيُصْدَرُ عَنْ رَأْيِكَ، وَيُرْضَى لِرِضَاكَ، وَيُغْضَبُ لِغَضَبِكَ؟ وَعَسَاكَ تُفْرِطُ فِي بُغْضِ الْمُخَالِفِينَ لَكَ، وَتُفْرِطُ فِي حُبِّ الْمُوَافِقِينَ لَكَ، وَعَلَّامُ الْغُيُوبِ مُطَّلِعٌ عَلَى جَوَلَانِ الضَّمِيرِ.

Wa-baʿdu: fa-ʾannā laka bi-al-salāmati, maʿa al-ṣamti wa-khumūli al-dhikri. Fa-kayfa ʾidhā naṣabta nafsaka ʿāliman yushāru ʾilayka wa-tuṭāʿu, wa-yughdā wa-yurāḥu ʾilayka, wa-yuqbalu qawluka, wa-yuṣdaru ʿan raʾyika, wa-yurḍā li-riḍāka, wa-yughḍabu li-ghaḍabika? Wa-ʿasāka tufriṭu fī bughḍi al-mukhālifīna laka, wa-tufriṭu fī ḥubbi al-muwāfiqīna laka, wa-ʿallāmu al-ghuyūbi muṭṭaliʿun ʿalā jawalāni al-ḍamīri.

Furthermore, how can you count on safety even in silence and obscurity? What then if you set yourself up as a scholar, pointed out and obeyed, visited morning and evening, your words accepted and your judgments followed, others pleased when you are pleased and angry when you are angry? You may go too far in hating those who disagree with you and too far in loving those who agree, while the Knower of all hidden things observes the movements of your inward thoughts.

فَيَا لَهَا فِتْنَةً مَا أَعْظَمَهَا عَلَى الْعَبْدِ، إِلَّا مَنْ عَصَمَهُ اللَّهُ، فَهٰذَا فَضْلُ مَا بَيْنَ الرَّجُلَيْنِ: أَحَدُهُمَا يُظْهِرُ مَا عِنْدَهُ مِنَ الْعِلْمِ، وَيَتَعَرَّضُ لِأَنْوَاعِ الْفِتَنِ، فَإِمَّا سَلَامَةٌ وَإِمَّا عَطَبٌ، وَالْآخَرُ يَكْتُمُ شَأْنَهُ، فَسَلِمَ بِمَنِّ اللَّهِ وَعِصْمَتِهِ.

Fa-yā lahā fitnatan mā ʾaʿẓamahā ʿalā al-ʿabdi, ʾillā man ʿaṣamahu Allāhu, fa-hādhā faḍlu mā bayna al-rajulayni: ʾaḥaduhumā yuẓhiru mā ʿindahu mina al-ʿilmi, wa-yataʿarraḍu li-ʾanwāʿi al-fitani, fa-ʾimmā salāmatun wa-ʾimmā ʿaṭabun, wa-al-ʾākharu yaktumu shaʾnahu, fa-salima bi-manni Allāhi wa-ʿiṣmatihi.

What an immense trial this is for the servant, except one whom God protects! This is the difference between two people: one displays his knowledge and exposes himself to every kind of trial, ending either in safety or ruin; the other keeps his affairs hidden and remains safe through God’s favor and protection.

Source page 170

رَدُّ اعْتِرَاضَاتٍ فِي مَسْأَلَةِ الشُّهْرَةِ بِالْعِلْمِ:

Raddu iʿtirāḍātin fī masʾalati al-shuhrati bi-al-ʿilmi:

Answering objections concerning fame through knowledge

وَبَعْدُ: فَإِنْ قَالَ قَائِلٌ: إِنْ تَرَكْنَا مُدَارَسَةَ الْعِلْمِ، وَلَمْ نَنْظُرْ فِيمَا يَقَعُ مِنَ الْمَسَائِلِ، أَوْشَكَ أَنْ يَنْدَرِسَ الْعِلْمُ. فَقُولُوا لَهُ: إِنَّ الْأُمَّةَ لَمْ تُضْطَرَّ إِلَى أَمْثَالِنَا، وَنَحْنُ بِحَمْدِ اللَّهِ فِي دَهْرٍ كَثِيرٍ خُطَبَاؤُهُ، وَفِيكَ بِحَمْدِ اللَّهِ وَفِيمَنْ يُظْهِرُ مَا عِنْدَهُ كِفَايَةٌ.

Wa-baʿdu: fa-ʾin qāla qāʾilun: ʾin taraknā mudārasata al-ʿilmi, wa-lam nanẓur fī-mā yaqaʿu mina al-masāʾili, ʾawshaka ʾan yandarisa al-ʿilmu. Fa-qūlū lahu: ʾinna al-ʾummata lam tuḍṭarra ʾilā ʾamthālinā, wa-naḥnu bi-ḥamdi Allāhi fī dahrin kathīrin khuṭabāʾuhu, wa-fīka bi-ḥamdi Allāhi wa-fī-man yuẓhiru mā ʿindahu kifāyatun.

Furthermore, if someone says, “If we abandon studying knowledge together and do not examine the questions that arise, knowledge will soon disappear,” tell him: “The community has not been driven to need people like us. Praise be to God, we live in an age with many speakers. Praise be to God, you and those who display what they possess are enough.”

تَبُوحُونَ بِالْعِلْمِ رَغْبَةً فِي الثَّوَابِ، وَمُنَافَسَةً فِي الْعُلُوِّ وَالرِّفْعَةِ، وَعَسَاكُمْ تَغَارُونَ كَمَا تَغَارُ النِّسَاءُ. وَلَوْ أَنَّ طُلَّابَ الْعِلْمِ مَحْبُوسُونَ فِي السُّجُونِ، لَتَخَلَّصُوا إِلَى الْوُصُولِ إِلَى بُغْيَتِهِمْ مِنْ إِظْهَارِ الْعِلْمِ، لِلْعُلُوِّ فِي الدُّنْيَا، وَالرِّيَاسَةِ فِيهَا.

Tabūḥūna bi-al-ʿilmi raghbatan fī al-thawābi, wa-munāfasatan fī al-ʿuluwwi wa-al-rifʿati, wa-ʿasākum taghārūna ka-mā taghāru al-nisāʾu. Wa-law ʾanna ṭullāba al-ʿilmi maḥbūsūna fī al-sujūni, la-takhallaṣū ʾilā al-wuṣūli ʾilā bughyatihim min ʾiẓhāri al-ʿilmi, li-al-ʿuluwwi fī al-dunyā, wa-al-riyāsati fīhā.

You proclaim knowledge out of desire for reward and rivalry for prominence and high standing; you may grow jealous as women grow jealous. Even if seekers of knowledge were shut up in prisons, they would find a way out to achieve their aim of displaying knowledge for worldly prominence and leadership.

وَبَعْدُ: فَإِنَّ فِي التَّأَسِّي بِالسَّلَفِ الصَّالِحِ قُدْوَةً، فَإِنَّهُمْ رَغِبُوا فِي خُمُولِ الذِّكْرِ، وَآثَرُوا كِتْمَانَ شَأْنِهِمْ، فَهُمُ الْقَادَةُ، فَكَيْفَ بِمَنْ هُوَ مَنْقُوصٌ فِي الْعِلْمِ، مَسْجُونٌ بِالتَّزَيُّنِ وَالْإِعْجَابِ.

Wa-baʿdu: fa-ʾinna fī al-taʾassī bi-al-salafi al-ṣāliḥi qudwatan, fa-ʾinnahum raghibū fī khumūli al-dhikri, wa-ʾātharū kitmāna shaʾnihim, fa-humu al-qādatu, fa-kayfa bi-man huwa manqūṣun fī al-ʿilmi, masjūnun bi-al-tazayyuni wa-al-ʾiʿjābi.

Furthermore, there is an example to follow in the righteous early generations: they desired obscurity and preferred to keep their affairs hidden, though they were the leaders. How much more should this apply to someone deficient in knowledge and imprisoned by self-display and self-admiration?

إِخْوَانِي: فَعَلَيْكُمْ بِالسِّتْرِ، وَإِخْمَالِ الذِّكْرِ، فَإِنَّ الْمُظْهِرِينَ لِلْعِلْمِ كَثِيرٌ، فَمِنْ رَاغِبٍ فِي الثَّوَابِ، وَمِنْ مُتَعَرِّضٍ لِلْعِقَابِ.

ʾIkhwānī: fa-ʿalaykum bi-al-sitri, wa-ʾikhmāli al-dhikri, fa-ʾinna al-muẓhirīna li-al-ʿilmi kathīrun, fa-min rāghibin fī al-thawābi, wa-min mutaʿarriḍin li-al-ʿiqābi.

My brothers, keep yourselves concealed and your names obscure. Many already display knowledge: some seek reward, and some expose themselves to punishment.

Source page 171

الْبَابُ الْخَامِسُ وَالثَّلَاثُونَ

Al-bābu al-khāmisu wa-al-thalāthūna

Chapter Thirty-Five

فِي وُجُوبِ الْإِسْرَارِ بِأَعْمَالِ الْبِرِّ

Fī wujūbi al-ʾisrāri bi-ʾaʿmāli al-birri

The duty to keep good deeds private

إِخْوَانِي: وَإِذَا أَظْهَرَ النَّاسُ أَعْمَالَ الْبِرِّ لِيَقْتَدِيَ بِهِمْ، فَأَسِرُّوا أَعْمَالَكُمْ بِمَجْهُودِكُمْ، فَإِنَّ الْفِتْنَةَ فِيهَا عَظِيمَةٌ، وَالْجِهَادَ فِيهَا شَدِيدٌ، وَلَسْنَا وَاللَّهِ لِذَلِكَ أَهْلًا، وَإِنَّمَا ذَلِكَ لِلْخُلَفَاءِ الْمَهْدِيِّينَ، وَأَئِمَّةِ الْمُسْلِمِينَ أَظْهَرُوا قَلِيلًا مِنْ كَثِيرِ أَعْمَالِهِمْ، لِتَأْدِيبِ الْأُمَّةِ وَإِرْشَادِهِمْ.

ʾIkhwānī: wa-ʾidhā ʾaẓhara al-nāsu ʾaʿmāla al-birri li-yaqtadiya bihim, fa-ʾasirrū ʾaʿmālakum bi-majhūdikum, fa-ʾinna al-fitnata fīhā ʿaẓīmatun, wa-al-jihāda fīhā shadīdun, wa-lasnā wa-Allāhi li-dhālika ʾahlan, wa-ʾinnamā dhālika li-al-khulafāʾi al-mahdiyyīna, wa-ʾaʾimmati al-muslimīna ʾaẓharū qalīlan min kathīri ʾaʿmālihim, li-taʾdībi al-ʾummati wa-ʾirshādihim.

My brothers, when people display good deeds so that others will follow their example, keep your deeds private as best you can. The temptation in displaying them is great, and the struggle severe. By God, we are not fit for that. It belongs to the rightly guided caliphs and the leaders of the Muslims, who disclosed a little of their many deeds to teach and guide the community.

فَلَا تَشْهَرُوا أَنْفُسَكُمْ فَإِنَّ لِلشَّيْطَانِ فِي إِظْهَارِ الْعِلْمِ وَالْقَوْلِ مَكَايِدَ يَسْتَدْرِجُ بِهَا كَثِيرًا. زَيَّنَ لَهُمْ إِظْهَارَ الْعِلْمِ وَالْعَمَلِ لِيُقْتَدَى بِهِمْ فَأَبْدَى الْقَوْمُ مَا عِنْدَهُمْ مِنَ الْعِلْمِ وَأَعْمَالِ الْبِرِّ، طَمَعًا فِي ثَوَابِ الْمُتَأَسِّينَ بِهِمْ، وَجَهِلُوا الَّذِي حَلَّ بِهِمْ مِنْ مَكَائِدِ الشَّيْطَانِ. قَبِلُوا بِصُنُوفِ الْآفَاتِ وَمَا يَشْعُرُونَ.

Fa-lā tash-harū ʾanfusakum fa-ʾinna li-al-shayṭāni fī ʾiẓhāri al-ʿilmi wa-al-qawli makāyida yastadriju bihā kathīran. Zayyana lahum ʾiẓhāra al-ʿilmi wa-al-ʿamali li-yuqtadā bihim fa-ʾabdā al-qawmu mā ʿindahum mina al-ʿilmi wa-ʾaʿmāli al-birri, ṭamaʿan fī thawābi al-mutaʾassīna bihim, wa-jahilū alladhī ḥalla bihim min makāʾidi al-shayṭāni. Qabilū bi-ṣunūfi al-ʾāfāti wa-mā yashʿurūna.

Do not make yourselves famous. Satan has schemes in the display of knowledge and speech through which he gradually draws many people in. He made displaying knowledge and action seem attractive so that others would follow their example. They disclosed their knowledge and good deeds, hoping for the reward of those who imitated them, unaware of the schemes of Satan that had befallen them. They accepted various afflictions [as the source reads] without realizing it.

Source pages 171–172

وَكَيْفَ لِلنَّافِلِ عِلْمُهُ، الْمُتَفَقِّدِ لِنَفْسِهِ، الْمُتَخَوِّفِ مِنْ عَدُوِّهِ، الْوَرِعِ فِي أَحْوَالِهِ، أَنْ يَسْلَمَ مِنْ مَكَائِدِ الشَّيْطَانِ. إِذَا أَسَرَّ أَعْمَالَهُ وَأَخْفَاهَا، فَكَيْفَ بِالْمَفْتُونِ فِي أَعْمَالِهِ وَإِبْدَائِهَا.

Wa-kayfa li-al-nāfili ʿilmuhu, al-mutafaqqidi li-nafsihi, al-mutakhawwifi min ʿaduwwihi, al-wariʿi fī ʾaḥwālihi, ʾan yaslama min makāʾidi al-shayṭāni. ʾIdhā ʾasarra ʾaʿmālahu wa-ʾakhfāhā, fa-kayfa bi-al-maftūni fī ʾaʿmālihi wa-ʾibdāʾihā.

How can even someone whose knowledge is plentiful [the printed epithet is uncertain], who examines himself, fears his enemy, and is scrupulous in his conduct, remain safe from Satan’s schemes when he keeps his deeds secret and conceals them? What, then, of someone tempted by his deeds and by displaying them?

Source page 172

أَلَا. فَلَا تَتَعَرَّضُوا لِلْفِتْنَةِ وَالْبَلْوَى، فَإِنْ لَمْ يُضْطَرَّ إِلَيْكُمْ، وَلَا لِلتَّأَسِّي بِكُمْ فَأَسِرُّوا أُمُورَكُمْ بِمَجْهُودِكُمْ. فَإِنَّهُ بَلَغَنَا: أَنَّ اللَّهَ يُظِلُّ بِعَرْشِهِ، يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ، رَجُلًا تَصَدَّقَ بِيَمِينِهِ، فَكَادَ أَنْ يُخْفِيَهَا عَنْ شِمَالِهِ.

ʾAlā. Fa-lā tataʿarraḍū li-al-fitnati wa-al-balwā, fa-ʾin lam yuḍṭarra ʾilaykum, wa-lā li-al-taʾassī bikum fa-ʾasirrū ʾumūrakum bi-majhūdikum. Fa-ʾinnahu balaghanā: ʾanna Allāha yuẓillu bi-ʿarshihi, yawma lā ẓilla ʾillā ẓilluhu, rajulan taṣaddaqa bi-yamīnihi, fa-kāda ʾan yukhfiyahā ʿan shimālihi.

Take heed: do not expose yourselves to temptation and trial. If people are not compelled to turn to you or follow your example, keep your affairs private as best you can. It has reached us that God will shade beneath His Throne, on a day when there is no shade but His, a man who gave charity with his right hand and almost concealed it from his left.

وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ: أَدْرَكْنَا أَقْوَامًا وَمَا عَلَى الْأَرْضِ مِنْ عَمَلٍ يَقْدِرُونَ أَنْ يَعْمَلُونَهُ فِي سِرٍّ يَكُونُ عَلَانِيَةً أَبَدًا.

Wa-qāla baʿḍu ʾahli al-ʿilmi: ʾadraknā ʾaqwāman wa-mā ʿalā al-ʾarḍi min ʿamalin yaqdirūna ʾan yaʿmalūnahu fī sirrin yakūnu ʿalāniyatan ʾabadan.

A scholar said: “We knew people who would never make public any deed on earth that they could perform in private.”

بَلَغَنَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَمَّا خَلَقَ اللَّهُ الْأَرْضَ، فَمَادَتْ بِأَهْلِهَا، خَلَقَ اللَّهُ الْجِبَالَ، فَقَيَّدَهَا أَوْتَادًا لِلْأَرْضِ، فَقَالَتِ الْمَلَائِكَةُ: مَا خَلَقَ اللَّهُ خَلْقًا هُوَ أَشَدُّ مِنَ الْجِبَالِ، فَخَلَقَ اللَّهُ الْحَدِيدَ، فَقَطَعَ الْجِبَالَ، ثُمَّ خَلَقَ النَّارَ، فَأَذَابَتِ الْحَدِيدَ،

Balaghanā ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama qāla: “Lammā khalaqa Allāhu al-ʾarḍa, fa-mādat bi-ʾahlihā, khalaqa Allāhu al-jibāla, fa-qayyadahā ʾawtādan li-al-ʾarḍi, fa-qālati al-malāʾikatu: mā khalaqa Allāhu khalqan huwa ʾashaddu mina al-jibāli, fa-khalaqa Allāhu al-ḥadīda, fa-qaṭaʿa al-jibāla, thumma khalaqa al-nāra, fa-ʾadhābati al-ḥadīda,

It has reached us that God’s Messenger, may God bless him and grant him peace, said: “When God created the earth and it swayed with its inhabitants, He created the mountains and fixed them as stakes for the earth. The angels said, ‘God has created nothing stronger than the mountains.’ Then God created iron, which cut the mountains. Then He created fire, which melted the iron.

فَأَمَرَ اللَّهُ الْمَاءَ فَأَطْفَأَ النَّارَ، وَأَمَرَ الرِّيحَ فَرَكَّدَتِ الْمَاءَ، فَاخْتَلَفَتِ الْمَلَائِكَةُ، فَقَالَتْ: نَسْأَلُ الرَّبَّ عَزَّ وَجَلَّ، فَقَالَتْ: يَا رَبِّ، مَا أَشَدُّ مَنْ خَلَقْتَ مِنْ خَلْقِكَ؟

Fa-ʾamara Allāhu al-māʾa fa-ʾaṭfaʾa al-nāra, wa-ʾamara al-rīḥa fa-rakkadati al-māʾa, fa-ikhtalafati al-malāʾikatu, fa-qālat: nasʾalu al-rabba ʿazza wa-jalla, fa-qālat: yā rabbi, mā ʾashaddu man khalaqta min khalqika?

God commanded the water, and it put out the fire. He commanded the wind, and it stilled the water [as printed]. The angels disagreed and said, ‘Let us ask the Lord, mighty and majestic.’ They asked, ‘Our Lord, what is the strongest of all You have created?’

قَالَ: لَمْ أَخْلُقْ خَلْقًا أَشَدَّ مِنِ ابْنِ آدَمَ، حِينَ يَتَصَدَّقُ بِيَمِينِهِ فَيُخْفِيهَا مِنْ شِمَالِهِ. فَهٰذَا أَشَدُّ خَلْقًا خَلَقْتُهُ».

Qāla: lam ʾakhluq khalqan ʾashadda mini ibni ʾĀdama, ḥīna yataṣaddaqu bi-yamīnihi fa-yukhfīhā min shimālihi. Fa-hādhā ʾashaddu khalqan khalaqtuhu.”

He said, ‘I have created nothing stronger than the child of Adam when he gives charity with his right hand and conceals it from his left. This is the strongest creation I have created.’”

وَبَعْدُ: فَإِنَّهُ بَلَغَنَا أَنَّ أَعْمَالَ السِّرِّ تَزِيدُ عَلَى أَعْمَالِ الْعَلَانِيَةِ بِسَبْعِينَ ضِعْفًا، فَهٰذَا فَضْلُ مَا بَيْنَ الرَّجُلَيْنِ: أَحَدُهُمَا يُظْهِرُ مَا عِنْدَهُ طَمَعًا فِي الثَّوَابِ، وَقَدْ دَهَاهُ الشَّيْطَانُ، وَعَرَّضَهُ لِلْعِقَابِ. وَالْآخَرُ أَشَدُّ احْتِقَارًا لِنَفْسِهِ. وَأَوْضَعُ لَهَا مِنْ أَنْ يَرَاهَا مَوْضِعًا لِلِاقْتِدَاءِ بِهَا. فَالْحَذَرَ الْحَذَرَ!!

Wa-baʿdu: fa-ʾinnahu balaghanā ʾanna ʾaʿmāla al-sirri tazīdu ʿalā ʾaʿmāli al-ʿalāniyati bi-sabʿīna ḍiʿfan, fa-hādhā faḍlu mā bayna al-rajulayni: ʾaḥaduhumā yuẓhiru mā ʿindahu ṭamaʿan fī al-thawābi, wa-qad dahāhu al-shayṭānu, wa-ʿarraḍahu li-al-ʿiqābi. Wa-al-ʾākharu ʾashaddu iḥtiqāran li-nafsihi. Wa-ʾawḍaʿu lahā min ʾan yarāhā mawḍiʿan li-al-iqtidāʾi bihā. Fa-al-ḥadhara al-ḥadhara!!

Furthermore, it has reached us that private deeds surpass public deeds seventyfold. This is the difference between two people. One displays what he has, hoping for reward, though Satan has brought him to grief and exposed him to punishment. The other holds himself in greater contempt and too low an estimation to consider himself worthy of being followed. Beware, beware!