الرِّعَايَةُ لِحُقُوقِ اللَّهِ
Al-Riʿāyatu li-ḥuqūqi Allāhi
Degrees of Ostentation and the Work of Intention
Printed pages 259–314
Source page 259
بَابُ مَنَازِلِ الرِّيَاءِ وَأَوْقَاتِهِ
Bābu manāzili al-riyāʾi wa-ʾawqātihi
Chapter on the Degrees of Ostentation and When It Occurs
قُلْتُ: فَأَخْبِرْنِي بِأَوْقَاتِ خَطَرَاتِ الرِّيَاءِ، وَتَفَاوُتِ مَنَازِلِهَا بِأَوْقَاتِ الرِّيَاءِ وَتَفَاوُتِ مَنَازِلِهِ.
Qultu: fa-ʾakhbirnī bi-ʾawqāti khaṭarāti al-riyāʾi, wa-tafāwuti manāzilihā bi-ʾawqāti al-riyāʾi wa-tafāwuti manāzilihi.
I said: “Tell me when suggestions of ostentation occur and how their degrees differ according to the times of ostentation and the differences in its degrees.”
قَالَ: خَطْرَةٌ تَخْطُرُ وَلَمَّا يَهُمَّ بِعَمَلٍ يَعْتَقِدُ فِيهِ الرِّيَاءَ، وَلَكِنْ يَتَمَنَّى أَنْ يَقْدِرَ عَلَى الْأَعْمَالِ؛ لِيُعَظَّمَ بِهَا وَيُحْمَدَ عَلَيْهَا، كَالْغَزْوِ وَالْعِلْمِ وَالتَّفَقُّهِ، فَيُبَرَّ وَيُعَظَّمَ، أَوْ يُسْتَقْضَى أَوْ يُوصَلَ، أَوْ يُعْطَى.
Qāla: khaṭratun takhṭuru wa-lammā yahumma bi-ʿamalin yaʿtaqidu fīhi al-riyāʾa, wa-lākin yatamannā an yaqdira ʿalā al-aʿmāli; li-yuʿaẓẓama bihā wa-yuḥmada ʿalayhā, ka-al-ghazwi wa-al-ʿilmi wa-al-tafaqquhi, fa-yubarra wa-yuʿaẓẓama, aw yustaqḍā aw yūṣala, aw yuʿṭā.
He said: “One suggestion occurs before a person has even contemplated a deed in which to intend ostentation. Instead, he wishes he could perform deeds through which he would be esteemed and praised, such as campaigning, acquiring knowledge, and studying religious law, so that he would be treated well and honored, appointed as a judge, offered favors, or given gifts.
وَخَطْرَةٌ تَخْطُرُ لَهُ قَبْلَ الدُّخُولِ فِي الْعَمَلِ يَعْتَقِدُ بِهَا الرِّيَاءَ لَا يَعْتَقِدُ غَيْرَهُ، يُرِيدُ حَمْدَ الْمَخْلُوقِينَ، لَا يَذْكُرُ عِنْدَ ذَلِكَ ثَوَابًا وَلَا إِخْلَاصًا.
Wa-khaṭratun takhṭuru lahu qabla al-dukhūli fī al-ʿamali yaʿtaqidu bihā al-riyāʾa lā yaʿtaqidu ghayrahu, yurīdu ḥamda al-makhlūqīna, lā yadhkuru ʿinda dhālika thawāban wa-lā ikhlāṣan.
Another suggestion occurs before he begins the deed, through which he forms an intention of ostentation and nothing else. He wants the praise of created beings, with neither reward nor sincerity in mind at that moment.
وَخَطْرَةٌ قَبْلَ الدُّخُولِ فِي الْعَمَلِ، يَعْتَقِدُ بِهَا الرِّيَاءَ وَلَا يُرِيدُ بِذَلِكَ الْأَجْرَ، مَعَ ذِكْرِ الْإِخْلَاصِ وَمَعْرِفَةِ الرِّيَاءِ، مُتَغَافِلٌ لَا يَنْوِي عَلَى الْإِخْلَاصِ، وَلَا يَفْزَعُ مِنَ الرِّيَاءِ بَعْدَ مَعْرِفَةٍ مِنْهُ لَهُ، وَذِكْرِ الْإِخْلَاصِ مِنْ غَيْرِ تَوَجُّعٍ وَلَا إِكْرَاهٍ لَهُ.
Wa-khaṭratun qabla al-dukhūli fī al-ʿamali, yaʿtaqidu bihā al-riyāʾa wa-lā yurīdu bi-dhālika al-ajra, maʿa dhikri al-ikhlāṣi wa-maʿrifati al-riyāʾi, mutaghāfilun lā yanwī ʿalā al-ikhlāṣi, wa-lā yafzaʿu mina al-riyāʾi baʿda maʿrifatin minhu lahu, wa-dhikri al-ikhlāṣi min ghayri tawajjuʿin wa-lā ikrāhin lahu.
Another suggestion comes before he begins the deed, through which he intends ostentation and seeks no reward, despite remembering sincerity and recognizing ostentation. He deliberately overlooks this, forming no sincere intention and taking no alarm at ostentation even after recognizing it and remembering sincerity, with neither distress nor resistance to it.
وَخَطْرَةٌ تَعْتَرِضُ، فَتَقْبَلُهَا قَبْلَ الدُّخُولِ فِي الْعَمَلِ، فَتَعْتَقِدُ الرِّيَاءَ وَأَنْتَ ذَاكِرٌ لِلرِّيَاءِ مُتَوَجِّعٌ مِنْهُ، كَرُكُونِكَ إِلَى الذَّنْبِ لَا تَكْرَهُهُ كَرَاهَةَ إِبَاءٍ وَتَرْكٍ لِقَبُولِهِ، وَلَكِنْ كَرَاهَةً مِنْ أَجْلِ حُبِّ الْعِصْمَةِ مِنْ ذَلِكَ، كَالرَّجُلِ الْمُصِرِّ عَلَى الذَّنْبِ، يَكْرَهُهُ وَيَغْتَمُّ لِمَا يَرَى مِنْ نَفْسِهِ، لِمَعْرِفَتِهِ بِأَنَّ فِيهِ الْهَلَكَةَ، وَهُوَ مُقِيمٌ عَلَيْهِ، فَكَذَلِكَ هَذَا يُرِيدُ الرِّيَاءَ وَيَعْتَقِدُهُ،
Wa-khaṭratun taʿtariḍu, fa-taqbaluhā qabla al-dukhūli fī al-ʿamali, fa-taʿtaqidu al-riyāʾa wa-anta dhākirun li-al-riyāʾi mutawajjiʿun minhu, ka-rukūnika ilā al-dhanbi lā takrahuhu karāhata ibāʾin wa-tarkin li-qabūlihi, wa-lākin karāhatan min ajli ḥubbi al-ʿiṣmati min dhālika, ka-al-rajuli al-muṣirri ʿalā al-dhanbi, yakrahuhu wa-yaghtammu li-mā yarā min nafsihi, li-maʿrifatihi bi-ʾanna fīhi al-halakata, wa-huwa muqīmun ʿalayhi, fa-kadhālika hādhā yurīdu al-riyāʾa wa-yaʿtaqiduhu,
Another suggestion confronts you, and you accept it before beginning the deed. You intend ostentation while remaining aware of it and distressed by it. It is like inclining toward a sin without hating it with a hatred that refuses and stops accepting it, but hating it because you wish to be protected from it. A man who persists in a sin hates it and grieves at what he sees in himself, knowing that it contains ruin, yet continues in it. Likewise, this person wants ostentation and commits himself to it,
وَهُوَ يُحِبُّ أَنْ يُعْصَمَ مِنْهُ، قَدْ غَلَبَهُ هَوَاهُ، وَعَزَبَ عَنْهُ خَوْفُهُ وَحَذَرُهُ، وَثَقُلَ عَلَيْهِ مُجَاهَدَةُ نَفْسِهِ، فَهَذَا أَقْرَبُ إِلَى الْإِقْلَاعِ مِمَّنْ وَصَفْتُ لَكَ قَبْلَهُ، مِمَّنْ يَعْرِفُ وَلَا يَتَوَجَّعُ لِذَلِكَ وَلَا يَغْتَمُّ لَهُ.
Wa-huwa yuḥibbu an yuʿṣama minhu, qad ghalabahu hawāhu, wa-ʿazaba ʿanhu khawfuhu wa-ḥadharuhu, wa-thaqula ʿalayhi mujāhadatu nafsihi, fa-hādhā aqrabu ilā al-iqlāʿi mimman waṣaftu laka qablahu, mimman yaʿrifu wa-lā yatawajjaʿu li-dhālika wa-lā yaghtammu lahu.
while wishing to be protected from it. His desire has overcome him; his fear and vigilance have left him, and struggling against his self has become burdensome. He is closer to giving it up than the person I described to you before him, who recognizes it but feels neither distress nor grief over it.
Source page 260
وَخَطْرَةٌ تَدْعُو إِلَى الرِّيَاءِ قَبْلَ الْعَمَلِ، مَعَ خَطْرَةِ تَنْبِيهٍ مِنَ اللَّهِ عَزَّ وَجَلَّ، وَطَلَبِ الثَّوَابِ، فَيَعْقِدُ إِرَادَةَ اللَّهِ عَزَّ وَجَلَّ، وَإِرَادَةَ الْخَلْقِ مَعًا: يُحِبُّ أَنْ يُحْمَدَ وَيُؤْجَرَ، يُرِيدُ اللَّهَ عَزَّ وَجَلَّ بِهِ وَيُرِيدُ الْخَلْقَ عَلَى النِّسْيَانِ وَزَوَالِ الْمَعْرِفَةِ لِلرِّيَاءِ.
Wa-khaṭratun tadʿū ilā al-riyāʾi qabla al-ʿamali, maʿa khaṭrati tanbīhin mina Allāhi ʿazza wa-jalla, wa-ṭalabi al-thawābi, fa-yaʿqidu irādata Allāhi ʿazza wa-jalla, wa-irādata al-khalqi maʿan: yuḥibbu an yuḥmada wa-yuʾjara, yurīdu Allāha ʿazza wa-jalla bihi wa-yurīdu al-khalqa ʿalā al-nisyāni wa-zawāli al-maʿrifati li-al-riyāʾi.
Another suggestion invites him to ostentation before the deed, alongside a prompting that alerts him from God, mighty and majestic, and a desire for reward. He forms the intention to seek God, mighty and majestic, and to seek created beings together: he wants to be praised and rewarded. He seeks God, mighty and majestic, through the deed and also seeks created beings, while forgetfulness has displaced his recognition of ostentation.
وَكَذَلِكَ خَطْرَةٌ ثَانِيَةٌ يَذْكُرُ أَنَّهَا دَاعِيَةٌ إِلَى الرِّيَاءِ، وَيَعْرِفُهَا فَيَعْتَقِدُهَا بِغَيْرِ تَوَجُّعٍ، وَيَعْتَقِدُ إِرَادَةَ الْأَجْرِ.
Wa-kadhālika khaṭratun thāniyatun yadhkuru annahā dāʿiyatun ilā al-riyāʾi, wa-yaʿrifuhā fa-yaʿtaqiduhā bi-ghayri tawajjuʿin, wa-yaʿtaqidu irādata al-ajri.
Similarly, a second suggestion occurs: he remembers that it invites him to ostentation and recognizes it, yet embraces it without distress while also intending to seek reward.
وَخَطْرَةٌ أَيْضًا يَذْكُرُ الرِّيَاءَ وَيَعْتَقِدُهَا، وَيَعْتَقِدُ إِرَادَةَ اللَّهِ عَزَّ وَجَلَّ، مَعَ تَوَجُّعٍ وَحُبِّ النُّقْلَةِ وَالْعِصْمَةِ.
Wa-khaṭratun ayḍan yadhkuru al-riyāʾa wa-yaʿtaqiduhā, wa-yaʿtaqidu irādata Allāhi ʿazza wa-jalla, maʿa tawajjuʿin wa-ḥubbi al-nuqlati wa-al-ʿiṣmati.
Another suggestion occurs: he remembers ostentation and embraces the suggestion, while also intending to seek God, mighty and majestic, but with distress and a wish to change and be protected.
وَخَطْرَةٌ ثَالِثَةٌ بَعْدَ الْعَقْدِ لِلَّهِ عَزَّ وَجَلَّ قَبْلَ الدُّخُولِ فِي الْعَمَلِ، يَعْتَقِدُ الرِّيَاءَ بَعْدَ ذَلِكَ الْإِخْلَاصِ، ثُمَّ يَدْخُلُ الْعَمَلَ عَلَى غَيْرِ ذَلِكَ.
Wa-khaṭratun thālithatun baʿda al-ʿaqdi li-llāhi ʿazza wa-jalla qabla al-dukhūli fī al-ʿamali, yaʿtaqidu al-riyāʾa baʿda dhālika al-ikhlāṣi, thumma yadkhulu al-ʿamala ʿalā ghayri dhālika.
A third suggestion occurs after he has formed an intention for God, mighty and majestic, but before beginning the deed. He intends ostentation after that sincerity, then enters the deed in a state other than his original one.
وَخَطْرَةٌ رَابِعَةٌ بَعْدَ الدُّخُولِ فِي الْعَمَلِ بِإِرَادَةِ اللَّهِ عَزَّ وَجَلَّ وَحْدَهُ، فَيَقْبَلُ خَطْرَةَ الرِّيَاءِ، وَيَعْتَقِدُهُ بَعْدَ دُخُولِهِ فِي الْعَمَلِ بِالْإِخْلَاصِ، فَيُرَائِي بِالتَّزَيُّدِ فِي الْعَمَلِ، كَإِحْدَاثِ شِدَّةِ الْخُشُوعِ الَّذِي لَمْ يَنْوِهِ، وَلَمْ يَكُنْ يَفْعَلُهُ قَبْلَ الْخَطْرَةِ، أَوْ كَرَفْعِ الصَّوْتِ فِي الصَّلَاةِ، أَوْ بِتَحْزِينِهِ، أَوْ تَحْسِينِهِ، أَوْ بِطُولِ الْقِرَاءَةِ زِيَادَةً عَلَى الْآيَاتِ الَّتِي كَانَ نَوَى أَنْ يَقْرَأَهَا،
Wa-khaṭratun rābiʿatun baʿda al-dukhūli fī al-ʿamali bi-irādati Allāhi ʿazza wa-jalla waḥdahu, fa-yaqbalu khaṭrata al-riyāʾi, wa-yaʿtaqiduhu baʿda dukhūlihi fī al-ʿamali bi-al-ikhlāṣi, fa-yurāʾī bi-al-tazayyudi fī al-ʿamali, ka-iḥdāthi shiddati al-khushūʿi alladhī lam yanwihi, wa-lam yakun yafʿaluhu qabla al-khaṭrati, aw ka-rafʿi al-ṣawti fī al-ṣalāti, aw bi-taḥzīnihi, aw taḥsīnihi, aw bi-ṭūli al-qirāʾati ziyādatan ʿalā al-āyāti allatī kāna nawā an yaqraʾahā,
A fourth suggestion occurs after he has begun the deed seeking God alone, mighty and majestic. He accepts the suggestion of ostentation and intends it after entering the deed sincerely. He shows off by adding to the deed: introducing an intensity of humble reverence that he had not intended and had not displayed before the suggestion, raising his voice in prayer, making it sorrowful or beautiful, or prolonging the recitation beyond the verses he had intended to recite,
أَوْ بِطُولِ الرُّكُوعِ وَالسُّجُودِ وَالِاعْتِدَالِ فِيهِمَا، وَكَذَلِكَ الْقِيَامِ بَعْدَ الرُّكُوعِ وَبَيْنَ السَّجْدَتَيْنِ مِنَ التَّمَكُّثِ فِي الْقِيَامِ، وَرَفْعِ الْيَدَيْنِ وَأَخْذِ إِحْدَاهُمَا بِالْأُخْرَى.
Aw bi-ṭūli al-rukūʿi wa-al-sujūdi wa-al-iʿtidāli fīhimā, wa-kadhālika al-qiyāmi baʿda al-rukūʿi wa-bayna al-sajdatayni mina al-tamakkuthi fī al-qiyāmi, wa-rafʿi al-yadayni wa-ʾakhdhi iḥdāhumā bi-al-ukhrā.
by prolonging the bowing and prostration and holding himself properly in both, and likewise the upright posture after bowing and between the two prostrations, lingering in the upright posture, raising the hands, and clasping one with the other.
وَخَطْرَةٌ تَعْتَرِضُ بَعْدَ الدُّخُولِ فِي الْعَمَلِ بِإِخْلَاصٍ، فَيَعْتَقِدُ حُبَّ حَمْدِهِمْ عَلَى ذَلِكَ الْعَمَلِ، وَلَا يُجِيبُهُ إِلَى الزِّيَادَةِ بِالتَّحْسِينِ لَهُ وَلَا غَيْرِهِ.
Wa-khaṭratun taʿtariḍu baʿda al-dukhūli fī al-ʿamali bi-ikhlāṣin, fa-yaʿtaqidu ḥubba ḥamdihim ʿalā dhālika al-ʿamali, wa-lā yujībuhu ilā al-ziyādati bi-al-taḥsīni lahu wa-lā ghayrihi.
Another suggestion intrudes after he has begun the deed sincerely, and he embraces a desire for people's praise for that deed, but does not respond to the enemy by adding embellishments or anything else to it.
وَخَطْرَةٌ تَعْتَرِضُ بَعْدَ الْفَرَاغِ مِنَ الْعَمَلِ؛ لِيُحَدِّثَ بِهِ؛ إِرَادَةَ حَمْدِهِمْ، فَيُحَدِّثُ بِالَّذِي كَانَ مِنْهُ لِيُحْمَدَ عَلَى ذَلِكَ.
Wa-khaṭratun taʿtariḍu baʿda al-farāghi mina al-ʿamali; li-yuḥadditha bihi; irādata ḥamdihim, fa-yuḥaddithu bi-alladhī kāna minhu li-yuḥmada ʿalā dhālika.
Another suggestion comes after the deed is finished, urging him to speak about it in pursuit of their praise. He therefore recounts what he has done so that he will be praised for it.
Source page 261
وَقَدْ رُوِيَ عَنِ ابْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ: أَنَّهُ سَمِعَ رَجُلًا يَقُولُ: قَرَأْتُ الْبَارِحَةَ الْبَقَرَةَ، فَقَالَ: ذَلِكَ حَظُّكَ مِنْهَا.
Wa-qad ruwiya ʿani Ibni Masʿūdin raḍiya Allāhu ʿanhu: annahu samiʿa rajulan yaqūlu: qaraʾtu al-bāriḥata al-Baqarata, fa-qāla: dhālika ḥaẓẓuka minhā.
It is related of Ibn Masʿūd, may God be pleased with him, that he heard a man say, ‘I recited The Cow last night.’ He replied, ‘That is your share of it.’
وَرُوِيَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: عَنِ الرَّجُلِ الَّذِي قَالَ: صُمْتُ الدَّهْرَ، فَقَالَ: «مَا صُمْتَ وَلَا أَفْطَرْتَ». فَقَالَ بَعْضُهُمْ: مِنْ أَجْلِ أَنَّهُ حَدَّثَ بِهِ. وَقَالَ بَعْضُهُمْ: مِنْ أَجْلِ كَرَاهَةِ صَوْمِ الدَّهْرِ.
Wa-ruwiya ʿani al-Nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: ʿani al-rajuli alladhī qāla: ṣumtu al-dahra, fa-qāla: «mā ṣumta wa-lā afṭarta». Fa-qāla baʿḍuhum: min ajli annahu ḥaddatha bihi. Wa-qāla baʿḍuhum: min ajli karāhati ṣawmi al-dahri.
It is also related from the Prophet, may God bless him and grant him peace, concerning the man who said, ‘I have fasted perpetually,’ that he replied, ‘You have neither fasted nor broken your fast.’ Some said this was because he had spoken about it; others said it was because perpetual fasting was disapproved of.
وَخَطْرَةٌ تَدْعُو مَنْ أَبَى أَنْ يُحَدِّثَ بِهِ إِلَى حُبِّ الْحَمْدِ فِيمَا ظَهَرَ: مِنْ نُحُولِ الْجِسْمِ، أَوْ صُفَارِ اللَّوْنِ، أَوْ انْقِطَاعِ الصَّوْتِ، أَوْ يَبَسِ الشَّفَةِ، أَوْ جُفُوفِ الرِّيقِ وَخُرُوجِهِ يَابِسًا، أَوْ آثَارِ الدُّمُوعِ، أَوْ انْغِيَارِ الْعَيْنَيْنِ، أَوْ غَلَبَةِ النُّعَاسِ بَيْنَ الْخَلْقِ، فَيُحِبُّ ذَلِكَ وَيُسَرُّ بِهِ؛ رَجَاءَ أَنْ يَسْتَدِلُّوا بِهِ عَلَى عَمَلِهِ،
Wa-khaṭratun tadʿū man abā an yuḥadditha bihi ilā ḥubbi al-ḥamdi fī-mā ẓahara: min nuḥūli al-jismi, aw ṣufāri al-lawni, aw inqiṭāʿi al-ṣawti, aw yabasi al-shafati, aw jufūfi al-rīqi wa-khurūjihi yābisan, aw āthāri al-dumūʿi, aw inghiyāri al-ʿaynayni, aw ghalabati al-nuʿāsi bayna al-khalqi, fa-yuḥibbu dhālika wa-yusarru bihi; rajāʾa an yastadillū bihi ʿalā ʿamalihi,
Another suggestion invites someone who refuses to speak about his deed to desire praise for its visible signs: an emaciated body, a yellowed complexion, a failing voice, dry lips, saliva that dries up and comes out dry, traces of tears, sunken eyes, or being overcome by drowsiness among people. He welcomes these signs and takes pleasure in them, hoping that people will infer his deeds from them
فَيَحْمَدُوهُ بِالتَّوَهُّمِ وَالظَّنِّ بِمَا ظَهَرَ مِنْهُ، وَقَدْ يُعَرِّضُ بِالْحَدِيثِ دُونَ التَّصْرِيحِ؛ لِيَفْطَنُوا لَهُ؛ لِأَنَّ نَفْسَهُ تَجْزَعُ أَنْ يَظُنُّوا أَنَّهُ مُرَاءٍ إِذَا حَدَّثَ بِهِ، وَيُحِبُّ أَنْ يَعْلَمُوا بِمَا كَانَ مِنْهُ فَيَحْمَدُوهُ، فَيُحِبُّ أَنْ يَحْمَدُوهُ وَلَا يَذُمُّوهُ، فَيُعَرِّضُ بِهِ بِتَرْكِ التَّصْرِيحِ؛ كَرَاهَةَ أَنْ يَظُنُّوا بِهِ الرِّيَاءَ، وَيُرِيدُ أَنْ يَفْطَنُوا بِالتَّعْرِيضِ لِلْمَعْنَى،
Fa-yaḥmadūhu bi-al-tawahhumi wa-al-ẓanni bi-mā ẓahara minhu, wa-qad yuʿarriḍu bi-al-ḥadīthi dūna al-taṣrīḥi; li-yafṭanū lahu; li-ʾanna nafsahu tajzaʿu an yaẓunnū annahu murāʾin idhā ḥaddatha bihi, wa-yuḥibbu an yaʿlamū bi-mā kāna minhu fa-yaḥmadūhu, fa-yuḥibbu an yaḥmadūhu wa-lā yadhummūhu, fa-yuʿarriḍu bihi bi-tarki al-taṣrīḥi; karāhata an yaẓunnū bihi al-riyāʾa, wa-yurīdu an yafṭanū bi-al-taʿrīḍi li-al-maʿnā,
and praise him on the basis of what they imagine and infer from his appearance. He may hint at it in conversation without stating it outright, so that they notice it. His self dreads their thinking that he is showing off if he tells them, yet he wants them to know what he has done and praise him. He wants their praise without their blame, so he hints at it rather than stating it openly, reluctant for them to suspect him of ostentation and wanting them to grasp his meaning through the hint,
Source page 262
فَيَحْمَدُوهُ عَلَى مَا كَانَ يَسْتُرُ عَنْهُمْ مِنْ طَاعَتِهِ لِرَبِّهِ عَزَّ وَجَلَّ. وَقَدْ يَتْرُكُ التَّصْرِيحَ بِالْكَلَامِ، وَتَغْلِبُهُ نَفْسُهُ عَلَى التَّعْرِيضِ؛ إِرَادَةَ الْحَمْدِ، فَتِلْكَ خَطْرَةٌ تَعْتَرِضُ بِذَلِكَ، فَيَقْبَلُهَا وَيَعْمَلُ عَلَيْهَا.
Fa-yaḥmadūhu ʿalā mā kāna yasturu ʿanhum min ṭāʿatihi li-rabbihi ʿazza wa-jalla. Wa-qad yatruku al-taṣrīḥa bi-al-kalāmi, wa-taghlibuhu nafsuhu ʿalā al-taʿrīḍi; irādata al-ḥamdi, fa-tilka khaṭratun taʿtariḍu bi-dhālika, fa-yaqbaluhā wa-yaʿmalu ʿalayhā.
so that they praise him for the obedience to his Lord, mighty and majestic, that he had concealed from them. He may refrain from speaking openly, yet his self overcomes him and makes him hint at it in pursuit of praise. That is a suggestion which confronts him with this, and he accepts it and acts upon it.
وَقَدْ يَأْبَى الْحَدِيثَ وَالتَّعْرِيضَ وَالْمَحَبَّةَ وَالسُّرُورَ بِمَا ظَهَرَ مِنْ دَلَائِلِ طَاعَتِهِ مِنَ اللَّوْنِ وَالنُّحُولِ وَغَيْرِهِ، فَيَدْعُوهُ عِنْدَ لِقَائِهِمْ إِلَى مَحَبَّةِ التَّعْظِيمِ لَهُ لِمَا ظَهَرَ لَهُمْ مِنْ بِرِّهِ، وَإِنْ كَانَ قَدْ مَضَى خَالِصًا لِرَبِّهِ عَزَّ وَجَلَّ، فَيُحِبُّ أَنْ يَبْدَءُوهُ بِالسَّلَامِ وَالْبَشَاشَةِ، فَأَعْظَمُ إِخْوَانِهِ عِنْدَهُ قَدْرًا: مَنْ عَظَّمَهُ عَلَى طَاعَةِ رَبِّهِ عَزَّ وَجَلَّ،
Wa-qad yaʾbā al-ḥadītha wa-al-taʿrīḍa wa-al-maḥabbata wa-al-surūra bi-mā ẓahara min dalāʾili ṭāʿatihi mina al-lawni wa-al-nuḥūli wa-ghayrihi, fa-yadʿūhu ʿinda liqāʾihim ilā maḥabbati al-taʿẓīmi lahu li-mā ẓahara lahum min birrihi, wa-in kāna qad maḍā khāliṣan li-rabbihi ʿazza wa-jalla, fa-yuḥibbu an yabdaʾūhu bi-al-salāmi wa-al-bashāshati, fa-aʿẓamu ikhwānihi ʿindahu qadran: man ʿaẓẓamahu ʿalā ṭāʿati rabbihi ʿazza wa-jalla,
He may refuse to speak or hint about it, and refuse to welcome or delight in the visible signs of his obedience, such as his complexion, thinness, and other signs. Then, when he meets people, the enemy invites him to want their esteem for the goodness they have seen in him, even though that deed had been completed purely for his Lord, mighty and majestic. He wants them to greet him first and receive him warmly. The brother he esteems most is the one who honors him for his obedience to his Lord, mighty and majestic,
وَأَهْوَنُهُمْ عَلَيْهِ: مَنْ تَرَكَ تَعْظِيمَهُ لَهُ عَلَى مَا يَعْرِفُ مِنْهُ، وَيَجِدُ وَيَغْضَبُ عَلَى مَنْ لَمْ يُعَظِّمْهُ وَيَبَرَّهُ، وَيُقَرِّبُ مَنْ عَظَّمَهُ وَيُجِلُّهُ عَلَى مَا يَعْلَمُ مِنْهُ، فَنِيَّتُهُ ثَابِتَةٌ لِإِرَادَةِ قِيَامِ الْمَنْزِلَةِ عِنْدَهُمْ.
Wa-ahwanuhum ʿalayhi: man taraka taʿẓīmahu lahu ʿalā mā yaʿrifu minhu, wa-yajidu wa-yaghḍabu ʿalā man lam yuʿaẓẓimhu wa-yabarrahu, wa-yuqarribu man ʿaẓẓamahu wa-yujilluhu ʿalā mā yaʿlamu minhu, fa-niyyatuhu thābitatun li-irādati qiyāmi al-manzilati ʿindahum.
and the one he values least is the one who does not honor him for what he knows of him. He resents and grows angry with anyone who fails to honor him and treat him well. He draws close to anyone who honors and reveres him for what he knows of him. His intention is firmly set on maintaining his standing among them.
وَتَخْطُرُ الْخَطْرَةُ عِنْدَ سُؤَالِ الْحَاجَةِ، وَعِنْدَ الرَّدِّ عَلَيْهِ بِالتَّعْظِيمِ إِذَا سَلَّمَ؛ وَالرُّخْصِ فِي الْمُبَايَعَةِ عِنْدَ الشِّرَاءِ، وَالصَّفْحِ لَهُ عَنِ الثَّمَنِ، فَيَرْكَنُ إِلَى ذَلِكَ، وَيُحِبُّ أَنْ يُفْعَلَ ذَلِكَ بِهِ، وَيَتَفَقَّدُ ذَلِكَ مِنْهُمْ، وَيَسْتَثْقِلُ مَنْ لَمْ يَفْعَلْ بِهِ ذَلِكَ، وَيَسْتَخِفُّ مَنْ فَعَلَ ذَلِكَ بِهِ، وَيَتَعَمَّدُهُ فِي الْمُبَايَعَةِ وَسُؤَالِ الْحَاجَةِ، لِمَا يَعْرِفُ مِنْ إِكْرَامِهِ لَهُ،
Wa-takhṭuru al-khaṭratu ʿinda suʾāli al-ḥājati, wa-ʿinda al-raddi ʿalayhi bi-al-taʿẓīmi idhā sallama; wa-al-rukhṣi fī al-mubāyaʿati ʿinda al-shirāʾi, wa-al-ṣafḥi lahu ʿani al-thamani, fa-yarkanu ilā dhālika, wa-yuḥibbu an yufʿala dhālika bihi, wa-yatafaqqadu dhālika minhum, wa-yastathqilu man lam yafʿal bihi dhālika, wa-yastakhiffu man faʿala dhālika bihi, wa-yataʿammaduhu fī al-mubāyaʿati wa-suʾāli al-ḥājati, li-mā yaʿrifu min ikrāmihi lahu,
The suggestion occurs when he asks for something he needs, when his greeting is returned with deference, when he is offered a low price in a purchase, or when payment is waived for him. He inclines toward this, likes being treated this way, and looks for it from them. He finds those who do not treat him this way burdensome and those who do congenial. He deliberately chooses such a person for transactions and requests, knowing that person's readiness to honor him.
يَفْرَحُ بِذَلِكَ، وَيَرَى أَنَّهُمْ حَمْقَى إِنْ لَمْ يَقْضُوا لَهُ حَوَائِجَهُ، لِمَا يَعْرِفُونَ مِنْهُ مِنْ عَمَلِهِ أَوْ بِرِّهِ أَوْ صَلَاحِهِ، فَمَا آمَنُ أَنْ يُحْبِطَ ذَلِكَ أَجْرَهُ.
Yafraḥu bi-dhālika, wa-yarā annahum ḥamqā in lam yaqḍū lahu ḥawāʾijahu, li-mā yaʿrifūna minhu min ʿamalihi aw birrihi aw ṣalāḥihi, fa-mā āmanu an yuḥbiṭa dhālika ajrahu.
He rejoices in it and considers them fools if they do not meet his needs, given what they know of his deeds, goodness, or righteousness. I cannot be sure that this will not nullify his reward.
وَقَدْ يُرْوَى عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ، أَنَّهُ قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى، يَقُولُ لِلْقُرَّاءِ يَوْمَ الْقِيَامَةِ: «أَلَمْ يَكُنْ يُرَخَّصُ عَلَيْكُمُ السِّعْرُ؟ أَلَمْ تَكُونُوا تُبْدَءُونَ بِالسَّلَامِ؟ أَلَمْ تَكُنْ تُقْضَى لَكُمُ الْحَوَائِجُ؟».
Wa-qad yurwā ʿan ʿAliyyin raḍiya Allāhu ʿanhu, annahu qāla: inna Allāha tabāraka wa-taʿālā, yaqūlu li-al-qurrāʾi yawma al-qiyāmati: «a-lam yakun yurakhkhaṣu ʿalaykumu al-siʿru? A-lam takūnū tubdaʾūna bi-al-salāmi? A-lam takun tuqḍā lakumu al-ḥawāʾiju?».
It is related from ʿAlī, may God be pleased with him, that he said: ‘God, blessed and exalted, will say to the reciters on the Day of Resurrection, “Were prices not reduced for you? Were you not greeted first? Were your needs not met?”’
Source page 263
وَفِي حَدِيثٍ آخَرَ: «لَا أَجْرَ لَكُمْ، قَدِ اسْتَوْفَيْتُمْ أُجُورَكُمْ».
Wa-fī ḥadīthin ākhara: «lā ajra lakum, qadi istawfaytum ujūrakum».
Another report says: ‘There is no reward for you; you have already received your rewards in full.’
وَرَوَى ابْنُ الْمُبَارَكِ عَنْ وَهْبٍ: أَنَّ رَجُلًا مِنَ السُّيَّاحِ قَالَ لِأَصْحَابِهِ: إِنَّا إِنَّمَا فَارَقْنَا الْأَمْوَالَ وَالْأَوْلَادَ مَخَافَةَ الطُّغْيَانِ، فَنَخَافُ أَنْ يَكُونَ قَدْ دَخَلَ عَلَيْنَا الطُّغْيَانُ فِي أَمْرِنَا أَكْثَرَ مِمَّا دَخَلَ عَلَى أَهْلِ الْأَمْوَالِ فِي أَمْوَالِهِمْ، إِنَّ أَحَدَنَا إِذَا لُقِيَ أَحَبَّ أَنْ يُعَظَّمَ لِمَكَانِ دِينِهِ، وَإِنْ سَأَلَ حَاجَةً أَحَبَّ أَنْ تُقْضَى لِمَكَانِ دِينِهِ،
Wa-rawā Ibnu al-Mubāraki ʿan Wahbin: anna rajulan mina al-suyyāḥi qāla li-ʾaṣḥābihi: innā innamā fāraqnā al-amwāla wa-al-awlāda makhāfata al-ṭughyāni, fa-nakhāfu an yakūna qad dakhala ʿalaynā al-ṭughyānu fī amrinā akthara mimmā dakhala ʿalā ahli al-amwāli fī amwālihim, inna aḥadanā idhā luqiya aḥabba an yuʿaẓẓama li-makāni dīnihi, wa-in saʾala ḥājatan aḥabba an tuqḍā li-makāni dīnihi,
Ibn al-Mubārak related from Wahb that one of the wandering ascetics said to his companions: ‘We left wealth and children only out of fear of overstepping our bounds. Yet we fear that in our way of life such transgression has overtaken us more than it overtakes wealthy people through their wealth. When one of us is met, he likes to be honored because of his religion. If he asks for something he needs, he likes it to be granted because of his religion.
وَإِنِ اشْتَرَى شَيْئًا أَحَبَّ أَنْ يُرَخَّصَ لَهُ لِمَكَانِ دِينِهِ، فَنَخَافُ أَنْ يَكُونَ قَدْ دَخَلَ عَلَيْنَا الطُّغْيَانُ فِي أَمْرِنَا هَذَا أَكْثَرَ مِمَّا دَخَلَ عَلَى أَهْلِ الْأَمْوَالِ فِي أَمْوَالِهِمْ. فَبَلَغَ ذَلِكَ مَلِكَهُمْ فَرَكِبَ إِلَيْهِ فِي النَّاسِ؛ فَإِذَا السَّهْلُ وَالْجَبَلُ قَدِ امْتَلَأَ بِالنَّاسِ. فَقَالَ السَّائِحُ: مَا هَذَا؟ قِيلَ: هَذَا الْمَلِكُ قَدْ أَظَلَّكَ. فَقَالَ لِغُلَامٍ لَهُ: ائْتِنِي بِطَعَامٍ،
Wa-ini ishtarā shayʾan aḥabba an yurakhkhaṣa lahu li-makāni dīnihi, fa-nakhāfu an yakūna qad dakhala ʿalaynā al-ṭughyānu fī amrinā hādhā akthara mimmā dakhala ʿalā ahli al-amwāli fī amwālihim. Fa-balagha dhālika malikahum fa-rakiba ilayhi fī al-nāsi; fa-idhā al-sahlu wa-al-jabalu qadi imtalaʾa bi-al-nāsi. Fa-qāla al-sāʾiḥu: mā hādhā? Qīla: hādhā al-maliku qad aẓallaka. Fa-qāla li-ghulāmin lahu: iʾtinī bi-ṭaʿāmin,
If he buys something, he likes a reduction in the price because of his religion. So we fear that in this way of life transgression has overtaken us more than it overtakes wealthy people through their wealth.’ Word of this reached their king, who rode out to him accompanied by the people, until the plain and the mountain were filled with people. The ascetic said, ‘What is this?’ He was told, ‘The king is approaching you.’ He said to a servant of his, ‘Bring me some food.’
فَأَتَاهُ بِلَبَنٍ وَحُمُّصٍ. وَقَالَ فِي الْحَدِيثِ الْآخَرِ: وَزَيْتٍ، وَقُلُوبِ الشَّجَرِ، فَجَعَلَ يَحْشُو شِدْقَيْهِ وَيَأْكُلُ أَكْلًا عَنِيفًا، فَقَالَ الْمَلِكُ أَيْنَ صَاحِبُكُمْ؟ قَالُوا: هَذَا، قَالَ:
Fa-atāhu bi-labanin wa-ḥummuṣin. Wa-qāla fī al-ḥadīthi al-ākhari: wa-zaytin, wa-qulūbi al-shajari, fa-jaʿala yaḥshū shidqayhi wa-yaʾkulu aklan ʿanīfan, fa-qāla al-maliku ayna ṣāḥibukum? Qālū: hādhā, qāla:
He brought him milk and chickpeas. The other report adds oil and tree pith. He began stuffing his cheeks and eating ravenously. The king said, ‘Where is your companion?’ They said, ‘Here he is.’ He said,
كَيْفَ أَنْتَ يَا فُلَانُ؟ فَقَالَ فِي أَحَدِ الْحَدِيثَيْنِ: كَالنَّاسِ، وَقَالَ فِي الْآخَرِ: بِخَيْرٍ.
Kayfa anta yā fulānu? Fa-qāla fī aḥadi al-ḥadīthayni: ka-al-nāsi, wa-qāla fī al-ākhari: bi-khayrin.
‘How are you, so-and-so?’ In one of the two reports he replied, ‘Like everyone else,’ and in the other he replied, ‘Well.’
فَقَالَ الْمَلِكُ مَا عِنْدَ هَذَا مِنْ خَيْرٍ، فَانْصَرَفَ عَنْهُ. فَقَالَ السَّائِحُ: الْحَمْدُ لِلَّهِ الَّذِي صَرَفَكَ عَنِّي وَأَنْتَ لِي ذَامٌّ.
Fa-qāla al-maliku mā ʿinda hādhā min khayrin, fa-inṣarafa ʿanhu. Fa-qāla al-sāʾiḥu: al-ḥamdu li-llāhi alladhī ṣarafaka ʿannī wa-anta lī dhāmmun.
The king said, ‘There is no goodness in this man,’ and turned away from him. The ascetic said, ‘Praise be to God who turned you away from me while you held me in contempt.’
فَلَمْ يَزَلِ الْعَامِلُونَ لِلَّهِ جَلَّ وَعَزَّ يُخَادِعُونَ الْعِبَادَ عَنْ أَعْمَالِهِمُ الصَّالِحَةِ، كَمَا يُخَادِعُ الْعَامِلُونَ لِغَيْرِهِ عَنْ سَيِّئَاتِهِمْ، إِرَادَةَ أَنْ تَكُونَ أَعْمَالُهُمُ الصَّالِحَةُ سِرًّا بَيْنَهُمْ وَبَيْنَ رَبِّهِمْ جَلَّ وَعَزَّ، لِيَجْزِيَهُمْ بِهَا عَلَانِيَةً عَلَى رُؤُوسِ أَهْلِ الْقِيَامَةِ.
Fa-lam yazali al-ʿāmilūna li-llāhi jalla wa-ʿazza yukhādiʿūna al-ʿibāda ʿan aʿmālihimu al-ṣāliḥati, ka-mā yukhādiʿu al-ʿāmilūna li-ghayrihi ʿan sayyiʾātihim, irādata an takūna aʿmāluhumu al-ṣāliḥatu sirran baynahum wa-bayna rabbihim jalla wa-ʿazza, li-yajziyahum bihā ʿalāniyatan ʿalā ruʾūsi ahli al-qiyāmati.
Those who act for God, majestic and mighty, have always used ingenuity to keep people from discovering their righteous deeds, just as those who act for others conceal their evil deeds. They want their righteous deeds to remain a secret between themselves and their Lord, majestic and mighty, so that He may reward them for them openly, before all those gathered at the Resurrection.”
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بَابُ وَصْفِ أَعْظَمِ الرِّيَاءِ وَأَدْنَاهُ
Bābu waṣfi aʿẓami al-riyāʾi wa-adnāhu
Chapter Describing the Gravest and the Least Ostentation
قُلْتُ: فَأَخْبِرْنِي بِالْمُرَائِينَ، وَمَنَازِلِهِمْ، فِي عِظَمِ رِيَائِهِمْ، وَشِدَّتِهِ، وَأَقْدَارِهِمْ فِيهِ، وَمَنْ أَعْظَمُ النَّاسِ رِيَاءً عِنْدَ اللَّهِ عَزَّ وَجَلَّ؟
Qultu: fa-ʾakhbirnī bi-al-murāʾīna, wa-manāzilihim, fī ʿiẓami riyāʾihim, wa-shiddatihi, wa-aqdārihim fīhi, wa-man aʿẓamu al-nāsi riyāʾan ʿinda Allāhi ʿazza wa-jalla?
I said: “Tell me about those who show off, their ranks in the gravity and intensity of their ostentation, and their respective degrees within it. Whose ostentation is greatest in the sight of God, mighty and majestic?”
قَالَ: أَعْظَمُ الْمُرَائِينَ عِنْدَ اللَّهِ عَزَّ وَجَلَّ رِيَاءً: مَنْ رَاءَى بِالْإِيمَانِ، وَاعْتَقَدَ التَّكْذِيبَ وَالشَّكَّ، أَوِ الرَّيْبَ، وَكَذَلِكَ الْمُنَافِقُ الَّذِي ذَكَرَهُ اللَّهُ عَزَّ وَجَلَّ فِي غَيْرِ مَوْضِعٍ مِنْ كِتَابِهِ، فَقَالَ عَزَّ مِنْ قَائِلٍ: وَإِذَا لَقُوكُمْ قَالُوا آمَنَّا وَإِذَا خَلَوْا عَضُّوا عَلَيْكُمُ الْأَنَامِلَ مِنَ الْغَيْظِ.
Qāla: aʿẓamu al-murāʾīna ʿinda Allāhi ʿazza wa-jalla riyāʾan: man rāʾā bi-al-īmāni, wa-iʿtaqada al-takdhība wa-al-shakka, awi al-rayba, wa-kadhālika al-munāfiqu alladhī dhakarahu Allāhu ʿazza wa-jalla fī ghayri mawḍiʿin min kitābihi, fa-qāla ʿazza min qāʾilin: wa-idhā laqūkum qālū āmannā wa-idhā khalaw ʿaḍḍū ʿalaykumu al-anāmila mina al-ghayẓi.
He said: “The gravest ostentation in the sight of God, mighty and majestic, is that of someone who makes a show of faith while inwardly holding to denial and doubt, or suspicion. Such is the hypocrite whom God, mighty and majestic, mentions in several places in His Book. Majestic is He who said: ‘When they meet you, they say, “We believe.” But when they are alone, they bite their fingertips in rage against you.’
وَقَالَ عَزَّ وَجَلَّ: وَمِنَ النَّاسِ مَنْ يُعْجِبُكَ قَوْلُهُ فِي الْحَيَاةِ الدُّنْيَا وَيُشْهِدُ اللَّهَ عَلَى مَا فِي قَلْبِهِ وَهُوَ أَلَدُّ الْخِصَامِ. وَإِذَا تَوَلَّى سَعَى فِي الْأَرْضِ لِيُفْسِدَ فِيهَا الْآيَةَ.
Wa-qāla ʿazza wa-jalla: wa-mina al-nāsi man yuʿjibuka qawluhu fī al-ḥayāti al-dunyā wa-yushhidu Allāha ʿalā mā fī qalbihi wa-huwa aladdu al-khiṣāmi. Wa-idhā tawallā saʿā fī al-arḍi li-yufsida fīhā al-āyata.
He also said, mighty and majestic: ‘Among people is someone whose words about worldly life impress you, who calls God to witness what is in his heart, yet is the most obstinate of opponents. When he turns away, he strives through the land to spread corruption in it,’ and the rest of the verse.
وَقَالَ تَعَالَى: قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ.
Wa-qāla taʿālā: qālū nashhadu innaka la-Rasūlu Allāhi.
He said, exalted is He: ‘They say, “We bear witness that you are indeed God's Messenger.”’
ثُمَّ كَذَّبَهُمْ: لِأَنَّهُ مَا ذَلِكَ بِحَقٍّ فِي قُلُوبِهِمْ، وَاللَّهُ عَزَّ وَجَلَّ يَعْلَمُ أَنَّ مَا قَالُوا حَقٌّ: إِنَّكَ رَسُولُهُ، وَهُمْ كَاذِبُونَ: مَا يَعْتَقِدُونَ ذَلِكَ فِي قُلُوبِهِمْ. وَقَالَ تَعَالَى: وَلَا يَأْتُونَ الصَّلَاةَ إِلَّا وَهُمْ كُسَالَى.
Thumma kadhdhabahum: li-ʾannahu mā dhālika bi-ḥaqqin fī qulūbihim, wa-Allāhu ʿazza wa-jalla yaʿlamu anna mā qālū ḥaqqun: innaka Rasūluhu, wa-hum kādhibūna: mā yaʿtaqidūna dhālika fī qulūbihim. Wa-qāla taʿālā: wa-lā yaʾtūna al-ṣalāta illā wa-hum kusālā.
Then He declared them liars, because this was not truly present in their hearts. God, mighty and majestic, knows that what they said is true, that you are His Messenger, yet they are liars: they do not hold that belief in their hearts. He said, exalted is He: ‘They come to prayer only lazily.’
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وَقَالَ تَعَالَى: وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَى يُرَاؤُونَ النَّاسَ الْآيَةَ.
Wa-qāla taʿālā: wa-idhā qāmū ilā al-ṣalāti qāmū kusālā yurāʾūna al-nāsa al-āyata.
He said, exalted is He: ‘When they rise for prayer, they rise lazily, making a display for people,’ and the rest of the verse.
قِيلَ فِي التَّفْسِيرِ: إِنَّهُ لِغَيْرِ اللَّهِ عَزَّ وَجَلَّ.
Qīla fī al-tafsīri: innahu li-ghayri Allāhi ʿazza wa-jalla.
It has been said in explanation that it is for someone other than God, mighty and majestic.
وَقَالَ تَعَالَى: فَوَيْلٌ لِلْمُصَلِّينَ إِلَى قَوْلِهِ: يُرَاؤُونَ. عَلَى غَيْرِ اعْتِقَادٍ، وَلَكِنْ لِيَظُنُّوا أَنَّهُ مُؤْمِنٌ بِالْفَرَائِضِ، قَائِمٌ بِهَا.
Wa-qāla taʿālā: fa-waylun li-al-muṣallīna ilā qawlihi: yurāʾūna. ʿAlā ghayri iʿtiqādin, wa-lākin li-yaẓunnū annahu muʾminun bi-al-farāʾiḍi, qāʾimun bihā.
He said, exalted is He: ‘Woe to those who pray,’ through His words, ‘who make a display.’ This is without inward belief, merely so that people will think he believes in the obligatory duties and performs them.
قُلْتُ: فَمَنِ الَّذِي يَلِيهِمْ؟
Qultu: fa-mani alladhī yalīhim?
I said: “Who comes after them?”
قَالَ: الَّذِي يَلِيهِمْ، وَهُوَ أَهْوَنُ مِنَ الْأَوَّلِ، وَإِنْ كَانَ عِنْدَ اللَّهِ عَزَّ وَجَلَّ عَظِيمًا: الرَّجُلُ يُرَائِي بِالْفَرْضِ، وَإِنْ كَانَ مُعْتَقِدًا أَنَّ اللَّهَ عَزَّ وَجَلَّ رَبُّهُ، وَأَنَّ ذَلِكَ عَلَيْهِ مُفْتَرَضٌ، كَالزَّكَاةِ: يَكُونُ مَالُهُ بِيَدِ غَيْرِهِ فَيَقُولُ: زَكِّهِ؛ كَرَاهَةَ أَنْ يَذُمَّهُ النَّاسُ عَلَى تَرْكِهِ الزَّكَاةَ؛
Qāla: alladhī yalīhim, wa-huwa ahwanu mina al-awwali, wa-in kāna ʿinda Allāhi ʿazza wa-jalla ʿaẓīman: al-rajulu yurāʾī bi-al-farḍi, wa-in kāna muʿtaqidan anna Allāha ʿazza wa-jalla rabbuhu, wa-anna dhālika ʿalayhi muftaraḍun, ka-al-zakāti: yakūnu māluhu bi-yadi ghayrihi fa-yaqūlu: zakkihi; karāhata an yadhummahu al-nāsu ʿalā tarkihi al-zakāta;
He said: “The one who comes after them, whose fault is less grave than the first although still grave in the sight of God, mighty and majestic, is a man who shows off in an obligatory duty, even while believing that God, mighty and majestic, is his Lord and that the duty is incumbent upon him. Take almsgiving: his wealth is in someone else's hands, and he says, ‘Pay its obligatory alms,’ for fear that people will blame him for neglecting almsgiving.
وَاللَّهُ يَعْلَمُ أَنَّهُ لَوْ خَلَا لَهُ ذَلِكَ مَا أَدَّى زَكَاتَهُ أَوْ يُخْرِجُ زَكَاةَ مَالِهِ إِنْ فُطِنَ لَهُ أَنَّهُ لَا يُزَكِّي مَالَهُ مَخَافَةَ أَنْ يَأْخُذُوا ذَلِكَ عَلَيْهِ، وَاللَّهُ عَزَّ وَجَلَّ يَعْلَمُ مِنْهُ أَنَّهُ لَوْ أَمِنَ ذَمَّ الْعِبَادِ، أَوْ سُقُوطَ عَدَالَتِهِ مَا زَكَّى، وَاتَّقَى عَلَى مَالِهِ. وَكَذَلِكَ الْحَجُّ وَالصِّيَامُ، يَحْضُرُ مَعَهُ فِي شَهْرِ رَمَضَانَ مَنْ يَفْطَنُ لَهُ إِنْ أَفْطَرَ،
Wa-Allāhu yaʿlamu annahu law khalā lahu dhālika mā addā zakātahu aw yukhriju zakāta mālihi in fuṭina lahu annahu lā yuzakkī mālahu makhāfata an yaʾkhudhū dhālika ʿalayhi, wa-Allāhu ʿazza wa-jalla yaʿlamu minhu annahu law amina dhamma al-ʿibādi, aw suqūṭa ʿadālatihi mā zakkā, wa-ittaqā ʿalā mālihi. Wa-kadhālika al-ḥajju wa-al-ṣiyāmu, yaḥḍuru maʿahu fī shahri Ramaḍāna man yafṭanu lahu in afṭara,
God knows that if he were left unobserved in this, he would not pay its alms. Or he pays the alms on his wealth when it is noticed that he does not do so, afraid that people will hold it against him. God, mighty and majestic, knows that, if he felt secure from people's censure or the loss of his standing as an upright person, he would not pay alms but would safeguard his wealth. The same applies to pilgrimage and fasting. Someone is present with him during Ramadan who would notice if he broke his fast,
وَهُوَ لَوْ أَمْكَنَهُ الْإِفْطَارُ لَأَفْطَرَ، فَيُمْسِكُ عَنِ الطَّعَامِ، وَالْقَلْبُ يَتَقَلَّبُ عَلَى خَلْوَةٍ يَأْكُلُ فِيهَا، أَوْ يَأْتِي فِيهَا أَهْلَهُ، أَوْ مَا لَا يَحِلُّ لَهُ.
Wa-huwa law amkanahu al-ifṭāru la-afṭara, fa-yumsiku ʿani al-ṭaʿāmi, wa-al-qalbu yataqallabu ʿalā khalwatin yaʾkulu fīhā, aw yaʾtī fīhā ahlahu, aw mā lā yaḥillu lahu.
although he would break it if he could. He therefore abstains from food while his heart keeps turning toward a private moment in which he could eat, have intercourse with his wife, or do something unlawful for him.
ثُمَّ الَّذِي يَلِيهِ لَا يُزَكِّي، وَلَا يَصُومُ، وَلَا يَحُجُّ، وَيَكْذِبُ بِالْقَوْلِ: إِنِّي قَدْ زَكَّيْتُ، وَحَجَجْتُ، وَصُمْتُ، لِئَلَّا يُذَمَّ بِتَرْكِ الْفَرَائِضِ، فَأَمَّا الصَّلَاةُ فَإِنَّهُ لَا يُكَبِّرُ فِيهَا إِلَّا اللَّهَ عَزَّ وَجَلَّ وَلَا يُصَلِّيهَا إِلَّا لَهُ، وَقَدْ يَكْسَلُ عَنْهَا، فَلَا يَحْمِلُهُ عَلَى صَلَاتِهِ إِلَّا الْخَوْفُ مِنَ الْمَذَمَّةِ، وَمَعَ ذَلِكَ لَا يَسْجُدُ إِلَّا لِلَّهِ عَزَّ وَجَلَّ،
Thumma alladhī yalīhi lā yuzakkī, wa-lā yaṣūmu, wa-lā yaḥujju, wa-yakdhibu bi-al-qawli: innī qad zakkaytu, wa-ḥajajtu, wa-ṣumtu, li-ʾallā yudhamma bi-tarki al-farāʾiḍi, fa-ʾammā al-ṣalātu fa-innahu lā yukabbiru fīhā illā Allāha ʿazza wa-jalla wa-lā yuṣallīhā illā lahu, wa-qad yaksalu ʿanhā, fa-lā yaḥmiluhu ʿalā ṣalātihi illā al-khawfu mina al-madhammati, wa-maʿa dhālika lā yasjudu illā li-llāhi ʿazza wa-jalla,
Next comes someone who neither pays alms, fasts, nor performs the pilgrimage, but lies by saying, ‘I have paid alms, performed the pilgrimage, and fasted,’ so that he will not be censured for neglecting the obligatory duties. As for prayer, he declares the greatness of none but God, mighty and majestic, within it, and offers it to none but Him. Yet he may be too lazy to perform it, and nothing impels him to pray except fear of censure. Even so, he prostrates to none but God, mighty and majestic.
وَقَدْ يَكُونُ مِنَ الْخَبِيثِ الْمُتَهَتِّكِ بِتَرْكِهَا، وَاللَّهُ يَعْلَمُ أَنْ لَوْلَاهُمْ مَا صَلَّاهَا وَلَتَرَكَهَا، فَيُصَلِّيهَا مِنْ أَجْلِهِمْ؛ كَرَاهَةَ أَنْ يَذُمُّوهُ بِتَرْكِهَا، حَتَّى إِنَّهُ لَيُصَلِّي عَلَى غَيْرِ وُضُوءٍ؛ لِئَلَّا يَذُمُّوهُ، وَلَوْ قِيلَ لَهُ: اسْجُدْ لِإِلَهٍ دُونَ اللَّهِ عَزَّ وَجَلَّ وَلَكَ الدُّنْيَا مَا فَعَلَ، فَيُصَلِّي خَشْيَةَ الذَّمِّ لِغَيْرِ تَدَيُّنٍ لِعِبَادَةِ أَحَدٍ دُونَ اللَّهِ عَزَّ وَجَلَّ،
Wa-qad yakūnu mina al-khabīthi al-mutahattiki bi-tarkihā, wa-Allāhu yaʿlamu an lawlāhum mā ṣallāhā wa-la-tarakahā, fa-yuṣallīhā min ajlihim; karāhata an yadhummūhu bi-tarkihā, ḥattā innahu la-yuṣallī ʿalā ghayri wuḍūʾin; li-ʾallā yadhummūhu, wa-law qīla lahu: usjud li-ilāhin dūna Allāhi ʿazza wa-jalla wa-laka al-dunyā mā faʿala, fa-yuṣallī khashyata al-dhammi li-ghayri tadayyunin li-ʿibādati aḥadin dūna Allāhi ʿazza wa-jalla,
He may be a corrupt person who abandons prayer shamelessly. God knows that, were it not for them, he would not perform it and would abandon it. He performs it on their account, reluctant for them to censure him for neglecting it, even praying without ablution so that they will not censure him. Yet if he were told, ‘Prostrate to a deity other than God, mighty and majestic, and the world will be yours,’ he would not do it. He prays from fear of censure, without any religious commitment to worshiping anyone other than God, mighty and majestic,
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مِنْ جِهَةِ الرُّبُوبِيَّةِ وَالْإِلَهِيَّةِ، وَقَدْ يُرَائِي بِسَائِرِ أَعْمَالِهِ الْفَرْضِ الَّتِي لَوْ خَفِيَتْ لَهُ مَا أَدَّاهَا، فَذَلِكَ الرِّيَاءُ بِالْفَرْضِ.
Min jihati al-rubūbiyyati wa-al-ilāhiyyati, wa-qad yurāʾī bi-sāʾiri aʿmālihi al-farḍi allatī law khafiyat lahu mā addāhā, fa-dhālika al-riyāʾu bi-al-farḍi.
as lord or deity. He may show off in his other obligatory acts, which he would not perform if they could remain hidden. This is ostentation in obligatory duties.
وَكَذَلِكَ يَصِلُ رَحِمَهُ، وَيَبَرُّ وَالِدَيْهِ، وَلَوْلَا مَنْ يَعْلَمُ بِهِ، أَوْ شِكَايَةُ ذَوِي رَحِمِهِ مَا فَعَلَ ذَلِكَ، وَمِثْلُ إِتْيَانِ الْجُمُعَةِ، لَوْلَا مَنْ حَضَرَهُ وَلَزِمَهُ الذَّهَابُ مَعَهُ، أَوْ رَآهُ مُخْتَلِفًا مَا ذَهَبَ إِلَيْهَا، لِحَاجَةٍ يُؤْثِرُهَا، أَوْ كَسَلٍ عَنْهَا عَنْ غَيْرِ جَحْدٍ وَلَا شَكٍّ، فَذَلِكَ الرِّيَاءُ بِالْفَرْضِ، لَا عَلَى عَقْدِ الْمُنَافِقِينَ عَلَى التَّكْذِيبِ وَالشَّكِّ فِي الْقَلْبِ،
Wa-kadhālika yaṣilu raḥimahu, wa-yabarru wālidayhi, wa-lawlā man yaʿlamu bihi, aw shikāyatu dhawī raḥimihi mā faʿala dhālika, wa-mithlu ityāni al-jumuʿati, lawlā man ḥaḍarahu wa-lazimahu al-dhahābu maʿahu, aw raʾāhu mukhtalifan mā dhahaba ilayhā, li-ḥājatin yuʾthiruhā, aw kasalin ʿanhā ʿan ghayri jaḥdin wa-lā shakkin, fa-dhālika al-riyāʾu bi-al-farḍi, lā ʿalā ʿaqdi al-munāfiqīna ʿalā al-takdhībi wa-al-shakki fī al-qalbi,
Similarly, he maintains family ties and treats his parents well, but would not do so were it not for someone who knows about him or for his relatives' complaints. The same applies to attending Friday prayer. Were it not for someone present with him, with whom he has to go, or someone seeing him going about, he would not attend, because of some need he prefers or because of laziness, without denial or doubt. This is ostentation in an obligatory duty, without the hypocrites' inward commitment to denial and doubt,
وَلَكِنْ مَعَ الْيَقِينِ بِأَنَّهُ مُحَرَّمٌ، وَأَنَّ اللَّهَ عَزَّ وَجَلَّ لَا شَكَّ فِيهِ، وَأَنَّهَا عَلَيْهِ مُفْتَرَضَةٌ، وَلَكِنِ الْكَسَلُ وَالتَّهَاوُنُ، فَيُظْهِرُ أَدَاءَ الْفَرَائِضِ كَرَاهَةَ الذَّمِّ وَحُبَّ الْحَمْدِ.
Wa-lākin maʿa al-yaqīni bi-ʾannahu muḥarramun, wa-anna Allāha ʿazza wa-jalla lā shakka fīhi, wa-annahā ʿalayhi muftaraḍatun, wa-lākini al-kasalu wa-al-tahāwunu, fa-yuẓhiru adāʾa al-farāʾiḍi karāhata al-dhammi wa-ḥubba al-ḥamdi.
but with certainty that this is forbidden, that there is no doubt about God, mighty and majestic, and that these duties are obligatory for him. It is laziness and carelessness that drive him: he outwardly performs the obligatory duties out of aversion to censure and love of praise.”
قُلْتُ: مَنِ الَّذِي يَلِيهِ؟
Qultu: mani alladhī yalīhi?
I said: “Who comes after him?”
قَالَ: الْمُرَائِي بِالسُّنَنِ الْوَاجِبَةِ، كَإِتْيَانِ الْجَمَاعَاتِ، وَلَوْلَا مَنْ يَحْضُرُهُ أَوْ مَنْ يَتَفَقَّدُهُ لَتَرَكَهَا، أَوْ تَرَكَ بَعْضَ الصَّلَوَاتِ فِي بَعْضِ الْأَوْقَاتِ، وَإِنْ كَانَ قَدْ يَأْتِيهَا فِي غَيْرِ ذَلِكَ الْوَقْتِ لِلَّهِ عَزَّ وَجَلَّ فَيَأْتِيهَا، وَلَوْلَا مَنْ يَحْضُرُهُ أَوْ يَتَفَقَّدُهُ لَتَرَكَهَا؛ إِيثَارًا لِحَاجَاتِهِ، أَوْ كَسَلًا عَنْهَا، وَكَذَلِكَ إِقْرَاءُ الضَّيْفِ يَنْزِلُ بِهِ،
Qāla: al-murāʾī bi-al-sunani al-wājibati, ka-ityāni al-jamāʿāti, wa-lawlā man yaḥḍuruhu aw man yatafaqqaduhu la-tarakahā, aw taraka baʿḍa al-ṣalawāti fī baʿḍi al-awqāti, wa-in kāna qad yaʾtīhā fī ghayri dhālika al-waqti li-llāhi ʿazza wa-jalla fa-yaʾtīhā, wa-lawlā man yaḥḍuruhu aw yatafaqqaduhu la-tarakahā; īthāran li-ḥājātihi, aw kasalan ʿanhā, wa-kadhālika iqrāʾu al-ḍayfi yanzilu bihi,
He said: “Someone who shows off in the required practices of the Sunna, such as attending congregational prayers. Were it not for someone present with him or checking on him, he would abandon them, or abandon some prayers at certain times, even though at other times he may attend them for God, mighty and majestic. He attends them, but were it not for someone present with him or checking on him, he would abandon them, preferring his own needs or being too lazy to attend. The same applies to offering hospitality to a guest who stays with him,
وَعِيَادَةُ الْمَرِيضِ الضَّائِعِ الَّذِي يَلْزَمُهُ تَعَاهُدُهُ وَإِنْ كَانَ غَرِيبًا، لِقَوْلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لِلْمُسْلِمِ عَلَى الْمُسْلِمِ سِتٌّ» وَكَذَلِكَ اتِّبَاعُ الْجَنَازَةِ، وَغُسْلُ الْمَيِّتِ إِذَا لَمْ يَقْدِرْ عَلَى مَنْ يَغْسِلُهُ كَرَاهِيَةَ الذَّمِّ لَهُ، وَلَوْلَا ذَلِكَ مَا غَسَّلَهُ وَلَا شَهِدَ جَنَازَتَهُ.
Wa-ʿiyādatu al-marīḍi al-ḍāʾiʿi alladhī yalzamuhu taʿāhuduhu wa-in kāna gharīban, li-qawli al-Nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «li-al-muslimi ʿalā al-muslimi sittun» wa-kadhālika ittibāʿu al-janāzati, wa-ghuslu al-mayyiti idhā lam yaqdir ʿalā man yaghsiluhu karāhiyata al-dhammi lahu, wa-lawlā dhālika mā ghassalahu wa-lā shahida janāzatahu.
and visiting an uncared-for sick person whose care is incumbent on him even if he is a stranger, because of the Prophet's saying, may God bless him and grant him peace, ‘A Muslim has six claims upon another Muslim.’ The same applies to following a funeral procession and washing the dead when he cannot find anyone to wash the body: he does it to avoid censure. Were it not for that, he would neither wash the body nor attend the funeral.
Source page 267
وَفِرْقَةٌ مِمَّنْ يُظْهِرُ النُّسُكَ تُرَائِي بِإِظْهَارِ الْوَرَعِ، فَيُطِيلُ أَحَدُهُمُ الصَّمْتَ، وَيُمْسِكُ عَنِ الْغِيبَةِ، وَيَنْهَى عَنْهَا، وَيُمْسِكُ عَنِ الْخِيَانَةِ، وَيُؤَدِّي الْأَمَانَةَ، وَيَسْتَغْفِرُ إِذَا ظَهَرَتْ مِنْ أَحَدِهِمُ الزَّلَّةُ، وَيُظْهِرُ النَّدَمَ وَالْحُزْنَ، وَيَسْتَحِلُّ مِمَّنْ ظَلَمَ، وَاللَّهُ عَزَّ وَجَلَّ يَعْلَمُ مِنْهُ أَنَّهُ لَوْ خَلَا بِذَلِكَ لَمَا فَعَلَهُ، وَقَدْ يَخْلُو بِذَلِكَ أَوْ بِبَعْضِهِ، فَيَدَعُ الْوَرَعَ فِيهِ،
Wa-firqatun mimman yuẓhiru al-nusuka turāʾī bi-iẓhāri al-waraʿi, fa-yuṭīlu aḥaduhumu al-ṣamta, wa-yumsiku ʿani al-ghībati, wa-yanhā ʿanhā, wa-yumsiku ʿani al-khiyānati, wa-yuʾaddī al-amānata, wa-yastaghfiru idhā ẓaharat min aḥadihimu al-zallatu, wa-yuẓhiru al-nadama wa-al-ḥuzna, wa-yastaḥillu mimman ẓalama, wa-Allāhu ʿazza wa-jalla yaʿlamu minhu annahu law khalā bi-dhālika la-mā faʿalahu, wa-qad yakhlū bi-dhālika aw bi-baʿḍihi, fa-yadaʿu al-waraʿa fīhi,
One group of those who display religious devotion show off by displaying scrupulousness. One of them remains silent for long periods, refrains from backbiting and forbids it, avoids betrayal, and discharges trusts. When a lapse becomes apparent in one of them, he seeks forgiveness, displays regret and sorrow, and asks those he has wronged to release him from their claims. God, mighty and majestic, knows that if he were alone in these matters, he would not do this. He may indeed find himself alone in all or some of them and abandon scrupulousness,
وَإِنَّمَا يَفْعَلُ ذَلِكَ؛ لِقَبُولِ الشَّهَادَةِ مِنْهُ، أَوْ لِطَلَبِ دُنْيَا، أَوْ طَلَبِ حُسْنِ الثَّنَاءِ، أَوْ خَوْفًا مِنْ مَذَمَّةٍ.
Wa-innamā yafʿalu dhālika; li-qabūli al-shahādati minhu, aw li-ṭalabi dunyā, aw ṭalabi ḥusni al-thanāʾi, aw khawfan min madhammatin.
for he only acts this way so that his testimony will be accepted, to seek worldly gain, to seek favorable praise, or out of fear of censure.”
قُلْتُ: مَنِ الَّذِي يَلِيهِ؟
Qultu: mani alladhī yalīhi?
I said: “Who comes after him?”
قَالَ: الْمُرَائِي بِإِكْمَالِ الْفَرَائِضِ الَّتِي إِذَا تَرَكَهَا كَانَ حَرِجًا أَوْ مَنْقُوصًا فِي فَرْضِهِ، كَالَّذِي يُرِيدُ تَخْفِيفَ الرُّكُوعِ وَالسُّجُودِ، وَخِفَّةَ الصَّلَاةِ الَّتِي تَجِبُ عَلَيْهِ الْإِعَادَةُ أَوِ النُّقْصَانُ بِهَا، كَخِفَّةِ الرُّكُوعِ وَالسُّجُودِ وَخِفَّةِ الِانْتِصَابِ بَيْنَ السَّجْدَتَيْنِ، وَبَعْدَ رَفْعِهِ رَأْسَهُ مِنَ الرُّكُوعِ، فَإِنْ خَلَا لَهُ الْمَوْضِعُ خَفَّفَ صَلَاتَهُ، وَإِنْ رَآهُ النَّاسُ أَتَمَّهَا كَرَاهِيَةَ مَذَمَّتِهِمْ.
Qāla: al-murāʾī bi-ikmāli al-farāʾiḍi allatī idhā tarakahā kāna ḥarijan aw manqūṣan fī farḍihi, ka-alladhī yurīdu takhfīfa al-rukūʿi wa-al-sujūdi, wa-khiffata al-ṣalāti allatī tajibu ʿalayhi al-iʿādatu awi al-nuqṣānu bihā, ka-khiffati al-rukūʿi wa-al-sujūdi wa-khiffati al-intiṣābi bayna al-sajdatayni, wa-baʿda rafʿihi raʾsahu mina al-rukūʿi, fa-in khalā lahu al-mawḍiʿu khaffafa ṣalātahu, wa-in raʾāhu al-nāsu atammahā karāhiyata madhammatihim.
He said: “Someone who shows off by completing the obligatory observances whose omission would leave him blameworthy or deficient in his obligation. An example is someone who wants to shorten the bowing and prostration and hurry the prayer in a way that requires him to repeat it or leaves it deficient: hurrying the bowing, prostration, and upright posture between the two prostrations and after raising his head from bowing. If he has the place to himself, he cuts his prayer short. If people see him, he completes it properly for fear of their censure.
وَقَدْ رُوِيَ عَنْ عَبْدِ اللَّهِ وَقَدْ أُسْنِدَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «مَنْ صَلَّى صَلَاةً حَيْثُ يَرَاهُ النَّاسُ فَأَتَمَّهَا، وَأَكْمَلَهَا، فَإِذَا خَلَا خَفَّفَهَا، فَتِلْكَ اسْتِهَانَةٌ يَسْتَهِينُ بِهَا رَبَّهُ عَزَّ وَجَلَّ» وَقَالَ فِي حَدِيثٍ آخَرَ: «يَسْتَهِينُ بِهَا نَفْسَهُ» وَعَنْ حُذَيْفَةَ أَيْضًا مِثْلُ ذَلِكَ.
Wa-qad ruwiya ʿan ʿAbdi Allāhi wa-qad usnida ʿani al-Nabiyyi ṣallā Allāhu ʿalayhi wa-sallama annahu qāla: «man ṣallā ṣalātan ḥaythu yarāhu al-nāsu fa-atammahā, wa-akmalahā, fa-idhā khalā khaffafahā, fa-tilka istihānatun yastahīnu bihā rabbahu ʿazza wa-jalla» wa-qāla fī ḥadīthin ākhara: «yastahīnu bihā nafsahu» wa-ʿan Ḥudhayfata ayḍan mithlu dhālika.
It has been related from ʿAbd Allāh, and also traced through a chain to the Prophet, may God bless him and grant him peace, that he said: ‘Whoever prays where people see him and performs the prayer fully and completely, but shortens it when alone, thereby treats his Lord, mighty and majestic, with contempt.’ Another report says, ‘He thereby treats himself with contempt.’ Something similar is also related from Ḥudhayfa.
وَكَذَلِكَ يُؤَدِّي الزَّكَاةَ: الدَّرَاهِمَ الرَّدِيئَةَ، وَالتَّمْرَ الرَّدِيءَ وَالْحَبَّ الرَّدِيءَ فَيَدَعُ ذَلِكَ مَخَافَةَ مَلَامَةِ النَّاسِ، كَمَا قَالَ اللَّهُ عَزَّ وَجَلَّ: وَلَا تَيَمَّمُوا الْخَبِيثَ مِنْهُ تُنْفِقُونَ.
Wa-kadhālika yuʾaddī al-zakāta: al-darāhima al-radīʾata, wa-al-tamra al-radīʾa wa-al-ḥabba al-radīʾa fa-yadaʿu dhālika makhāfata malāmati al-nāsi, ka-mā qāla Allāhu ʿazza wa-jalla: wa-lā tayammamū al-khabītha minhu tunfiqūna.
Likewise, he pays alms in poor-quality coins, inferior dates, and inferior grain, then refrains from doing so out of fear of people's reproach, as God, mighty and majestic, said: ‘Do not aim for the bad portion of it to give away.’
Source page 268
فَرُوِيَ عَنْ عَبِيدَةَ قَالَ : الدِّرْهَمُ الزَّائِفُ وَأَشْبَاهُهُ ، وَقَالَ مُجَاهِدٌ وَعَطَاءٌ : كَانُوا يُعَلِّقُونَ الْأَعْذَاقَ مِنَ التَّمْرِ الرَّدِيءِ فِي مَسْجِدِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِلصَّدَقَةِ . فَنَهَاهُمْ عَنْ ذَلِكَ فَقَالَ : وَلَسْتُمْ بِآخِذِيهِ إِلَّا أَنْ تُغْمِضُوا فِيهِ ، قَالَ : يَقُولُ : لَوْ كَانَ لَكَ عَلَى غَيْرِكَ دَيْنٌ مَا أَخَذْتَهُ مِنْهُ إِلَّا أَنْ تُغْمِضَ لَهُ فَتَأْخُذَهُ عَلَى رَدَاءَتِهِ ،
Fa-ruwiya ʿan ʿAbīdata qāla: al-dirhamu al-zāʾifu wa-ʾashbāhuhu, wa-qāla Mujāhidun wa-ʿAṭāʾun: kānū yuʿalliqūna al-ʾaʿdhāqa mina al-tamri al-radīʾi fī masjidi al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama li-al-ṣadaqati. Fa-nahāhum ʿan dhālika fa-qāla: wa-lastum bi-ʾākhidhīhi ʾillā ʾan tughmiḍū fīhi, qāla: yaqūlu: law kāna laka ʿalā ghayrika daynun mā ʾakhadhtahu minhu ʾillā ʾan tughmiḍa lahu fa-taʾkhudhahu ʿalā radāʾatihi,
It is related that ʿAbīda said, “A counterfeit dirham and things like it.” Mujāhid and ʿAṭāʾ said, “They used to hang bunches of inferior dates in the mosque of the Prophet, may God bless him and grant him peace, as charity.” He forbade them to do that, saying, “You yourselves would not accept it unless you overlooked its defects.” He explained: this means that if someone owed you a debt, you would not accept it from him unless you made an allowance for him and took it despite its poor quality.
قَالَ مُجَاهِدٌ : يَقُولُ : لَا تَأْخُذُونَهُ فِي سُوقِكُمْ فِي بُيُوعِكُمْ وَلَا مِنْ غَرِيمِكُمْ ، إِلَّا بِزِيَادَةٍ عَلَى الطَّيِّبِ .
Qāla Mujāhidun: yaqūlu: lā taʾkhudhūnahu fī sūqikum fī buyūʿikum wa-lā min gharīmikum, ʾillā bi-ziyādatin ʿalā al-ṭayyibi.
Mujāhid said: This means, “You would not accept it in your market, in your transactions, or from your debtor unless you received more of it than you would of good-quality goods.”
وَقَالَ عِمْرَانُ بْنُ حُصَيْنٍ : لَوْ وَجَدْتُمُوهُ فِي السُّوقِ مَا أَخَذْتُمُوهُ حَتَّى يُنْقَصَ مِنْ ثَمَنِهِ .
Wa-qāla ʿImrānu bnu Ḥuṣaynin: law wajadtumūhu fī al-sūqi mā ʾakhadhtumūhu ḥattā yunqaṣa min thamanihi.
ʿImrān ibn Ḥuṣayn said, “If you found it in the market, you would not take it until its price was reduced.”
وَكَذَلِكَ يَصُومُ فَيَصْمُتُ عَنِ الْغِيبَةِ عِنْدَ مَنْ يَحْفَظُهَا عَلَيْهِ ، وَيَعُدُّ ذَلِكَ مِنْهُ تَهَاوُنًا بِصَوْمِهِ . وَكَذَلِكَ النَّظَرُ ، وَالْكَذِبُ وَغَيْرُهُ .
Wa-kadhālika yaṣūmu fa-yaṣmutu ʿani al-ghībati ʿinda man yaḥfaẓuhā ʿalayhi, wa-yaʿuddu dhālika minhu tahāwunan bi-ṣawmihi. Wa-kadhālika al-naẓaru, wa-al-kadhibu wa-ghayruhu.
Likewise, he fasts and refrains from backbiting in the presence of someone who would remember it against him and regard it as treating his fast lightly. The same applies to looking, lying, and other things.
قُلْتُ : مَنِ الَّذِي يَلِيهِ ؟
Qultu: mani alladhī yalīhi?
I said: Who comes next?
قَالَ : الْمُرَائِي بِإِكْمَالِ الْفَرِيضَةِ بِمَا لَوْ تَرَكَهُ لَمْ يَكُنْ حَرَجًا وَلَا مَنْقُوصًا ، كَالْمُبَادَرَةِ إِلَى التَّكْبِيرَةِ الْأُولَى ، وَرَفْعِ الْيَدَيْنِ وَأَخْذِ الشِّمَالِ بِالْيَمِينِ ، وَشِدَّةِ تَنْكِيسِ الرَّأْسِ وَالسُّكُونِ وَالْخُشُوعِ ، وَالِاعْتِدَالِ ، وَالتَّطْوِيلِ فِي الرُّكُوعِ وَالسُّجُودِ ، وَالْقِرَاءَةِ بَعْدَ أَدَاءِ مَا يُجْزِي عَنْهُ مِنْ ذَلِكَ ، يَعْلَمُ اللَّهُ عَزَّ وَجَلَّ أَنَّهُ لَوْ خَلَا مَا طَابَتْ نَفْسُهُ أَنْ يُقَصِّرَ عَمَّا لَا يُجْزِيهِ غَيْرُهُ ،
Qāla: al-murāʾī bi-ʾikmāli al-farīḍati bi-mā law tarakahu lam yakun ḥarajan wa-lā manqūṣan, ka-al-mubādarati ʾilā al-takbīrati al-ʾūlā, wa-rafʿi al-yadayni wa-ʾakhdhi al-shimāli bi-al-yamīni, wa-shiddati tankīsi al-raʾsi wa-al-sukūni wa-al-khushūʿi, wa-al-iʿtidāli, wa-al-taṭwīli fī al-rukūʿi wa-al-sujūdi, wa-al-qirāʾati baʿda ʾadāʾi mā yujzī ʿanhu min dhālika, yaʿlamu Allāhu ʿazza wa-jalla ʾannahu law khalā mā ṭābat nafsuhu ʾan yuqaṣṣira ʿammā lā yujzīhi ghayruhu,
He said: The person who shows off by completing an obligatory act with things he could omit without incurring blame or deficiency: hastening to the opening declaration of God’s greatness, raising the hands, holding the left hand with the right, deeply lowering the head, stillness, humility, standing upright, and prolonging the bowing, prostration, and recitation after performing what suffices. God, mighty and majestic, knows that if he were alone, he would not be content to fall short of the indispensable minimum,
وَلَمَا زَادَ عَلَى ذَلِكَ ، فَإِذَا رَآهُ الْخَلْقُ حَسَّنَ وَعَمِلَ وَتَتَبَّعَ الِاتِّبَاعَ فِيهَا ، مِنَ الرَّفْعِ وَغَيْرِهِ ، وَكَثْرَةِ الْخَلْوَةِ فِي شَهْرِ رَمَضَانَ ، وَطُولِ صَمْتٍ يُرِيدُ بِذَلِكَ أَنْ يُحْمَدَ بِشِدَّةِ التَّحَرُّزِ لِلْفَرْضِ .
Wa-la-mā zāda ʿalā dhālika, fa-ʾidhā raʾāhu al-khalqu ḥassana wa-ʿamila wa-tatabbaʿa al-ittibāʿa fīhā, mina al-rafʿi wa-ghayrihi, wa-kathrati al-khalwati fī shahri Ramaḍāna, wa-ṭūli ṣamtin yurīdu bi-dhālika ʾan yuḥmada bi-shiddati al-taḥarruzi li-al-farḍi.
but he would add nothing beyond it. When people see him, however, he beautifies his performance, makes an effort, and pursues exact conformity in such details as raising the hands and the rest, spending much time alone in Ramadan, and prolonged silence. Through this he wants praise for taking such great care over his obligations.
Source page 269
وَكَذَلِكَ فِي زَكَاتِهِ ، وَكَفَّارَتِهِ ، وَنَذْرِهِ ، وَبِرِّهِ وَالِدَيْهِ ، وَصِلَةِ الرَّحِمِ ؛ يَتَخَيَّرُ الْجَيِّدَ الَّذِي لَيْسَ عَلَيْهِ مِنَ الدَّرَاهِمِ ، وَالطَّعَامِ ، وَعِتْقِ الرَّقَبَةِ الْغَالِيَةِ ، وَإِعْطَاءِ الطَّعَامِ الْجَيِّدِ ؛ إِرَادَةَ الْحَمْدِ بِأَنَّهُ يُؤْثِرُ اللَّهَ عَزَّ وَجَلَّ عَلَى نَفْسِهِ ، وَيُبَايِنُ بِذَلِكَ الْعَوَامَّ فِي أَدَاءِ فَرْضِهِمْ ؛ وَيُؤَدِّيهَا بِأَتَمِّ الْأَشْيَاءِ وَأَكْمَلِهَا .
Wa-kadhālika fī zakātihi, wa-kaffāratihi, wa-nadhrihi, wa-birrihi wālidayhi, wa-ṣilati al-raḥimi; yatakhayyaru al-jayyida alladhī laysa ʿalayhi mina al-darāhimi, wa-al-ṭaʿāmi, wa-ʿitqi al-raqabati al-ghāliyati, wa-ʾiʿṭāʾi al-ṭaʿāmi al-jayyidi; ʾirādata al-ḥamdi bi-ʾannahu yuʾthiru Allāha ʿazza wa-jalla ʿalā nafsihi, wa-yubāyinu bi-dhālika al-ʿawāmma fī ʾadāʾi farḍihim; wa-yuʾaddīhā bi-ʾatammi al-ʾashyāʾi wa-ʾakmalihā.
Likewise, in paying his alms levy, making expiation, fulfilling vows, honoring his parents, and maintaining family ties, he selects high-quality dirhams and food that he is not obliged to give, frees an expensive enslaved person, and gives fine food. He wants to be praised for preferring God, mighty and majestic, to himself, and for distinguishing himself from ordinary people in the way they discharge their obligations, fulfilling them with the most complete and perfect things.
وَكَذَلِكَ فِي حَجِّهِ مِنْ شِدَّةِ الصَّمْتِ ، وَشِدَّةِ التَّوَقِّي عِنْدَ مَنْ يَحْضُرُ ذَلِكَ مِنْهُ ، وَحُسْنِ الْمُرَافَقَةِ لِرَفِيقِهِ ، وَشِدَّةِ الْإِخْبَاتِ فِي حَجِّهِ ، وَلَوْ خَلَا لَأَدَّى مَا يُجْزِئُ مِنْ ذَلِكَ فَقَطْ ، وَلَمْ يَزِدْ عَلَى ذَلِكَ ، وَغَلَبَ عَلَيْهِ الْوَرَعُ مِنْ تَضْيِيعِ الْفَرْضِ ، وَلَمْ يَتَوَرَّعْ مِنْ إِكْمَالِهِ ، مِنَ الْأَمْرِ الَّذِي يُجْزِيهِ لَوْ تَرَكَهُ .
Wa-kadhālika fī ḥajjihi min shiddati al-ṣamti, wa-shiddati al-tawaqqī ʿinda man yaḥḍuru dhālika minhu, wa-ḥusni al-murāfaqati li-rafīqihi, wa-shiddati al-ʾikhbāti fī ḥajjihi, wa-law khalā la-ʾaddā mā yujziʾu min dhālika faqaṭ, wa-lam yazid ʿalā dhālika, wa-ghalaba ʿalayhi al-waraʿu min taḍyīʿi al-farḍi, wa-lam yatawarraʿ min ʾikmālihi, mina al-ʾamri alladhī yujzīhi law tarakahu.
Likewise, on pilgrimage he maintains great silence, exercises great caution before those who witness his behavior, treats his traveling companion well, and displays profound humility. If alone, he would perform only what sufficed and add nothing to it. Scrupulousness about neglecting the obligation has gained the upper hand over him, but he has not exercised scrupulousness about embellishing it with things he could leave out and still fulfill it.
قُلْتُ : مَنِ الَّذِي يَلِيهِ ؟
Qultu: mani alladhī yalīhi?
I said: Who comes next?
قَالَ : الْمُرَائِي بِالتَّزَيُّدِ فِي السُّنَنِ الْوَاجِبَةِ ، كَالْمُبَادَرَةِ فِي إِتْيَانِ الْجَمَاعَةِ فِي أَوَّلِ أَهْلِ الْمَسْجِدِ ، وَالصَّفِّ الْأَوَّلِ ؛ وَطَلَبِ أَنْ يَلِيَ الْإِمَامَ ، فَيَكُونَ قُبَالَتَهُ ، وَلَوْ خَلَا لَمَا بَالَى أَيْنَ قَامَ ، لِمَا عُرِفَ بِهِ مِنَ الْفَضْلِ أَنْ يُرَى فِي حَالِ الصَّلَاةِ مَنْقُوصًا مِنَ الْفَضْلِ عِنْدَ مَنْ يَعْرِفُهُ بِالْمُسَابَقَةِ إِلَى الْفَضْلِ .
Qāla: al-murāʾī bi-al-tazayyudi fī al-sunani al-wājibati, ka-al-mubādarati fī ʾityāni al-jamāʿati fī ʾawwali ʾahli al-masjidi, wa-al-ṣaffi al-ʾawwali; wa-ṭalabi ʾan yaliya al-ʾimāma, fa-yakūna qubālatahu, wa-law khalā la-mā bālā ʾayna qāma, li-mā ʿurifa bihi mina al-faḍli ʾan yurā fī ḥāli al-ṣalāti manqūṣan mina al-faḍli ʿinda man yaʿrifuhu bi-al-musābaqati ʾilā al-faḍli.
He said: The person who shows off by adding to the binding customary practices, such as hastening to congregational prayer among the first people in the mosque, seeking the first row, and trying to stand immediately behind the prayer leader, directly in line with him. If alone, he would not care where he stood. Because of the excellence for which he is known, he is concerned about being seen as deficient in excellence during prayer by someone who knows him for racing toward it.
وَكَذَلِكَ فِي إِكْرَامِ الضَّيْفِ فَوْقَ مَا يُجْزِي ، بَعْدَ مَا أَدَّى مَا يَجِبُ عَلَيْهِ ، لِيُثْنِيَ عَلَيْهِ .
Wa-kadhālika fī ʾikrāmi al-ḍayfi fawqa mā yujzī, baʿda mā ʾaddā mā yajibu ʿalayhi, li-yuthniya ʿalayhi.
Likewise, he honors a guest beyond what suffices, after fulfilling his duty, so that the guest will praise him.
قُلْتُ : مَنِ الَّذِي يَلِيهِ ؟
Qultu: mani alladhī yalīhi?
I said: Who comes next?
قَالَ : الْمُرَائِي بِالطَّاعَةِ النَّافِلَةِ . وَقَدْ يُظْهِرُ ، أَيْضًا ، التَّوَرُّعَ وَالتَّقْوَى مَعَ تَصَنُّعِهِ بِالنَّافِلَةِ ، يُرِيدُ بِذَلِكَ أَنْ يَحْتَالَ فِي الْمَعْصِيَةِ ؛ فَهُوَ ، وَإِنْ كَانَ أَسْوَأَ حَالًا مِنْ كَثِيرٍ مِمَّنْ ذَكَرْنَا قَبْلَهُ ، فَإِنَّهُ إِنَّمَا رَاءَى بِالتَّطَوُّعِ ، وَإِنْ كَانَ أَعْظَمَ مِنْهُ بَلِيَّةً بِطَلَبِهِ الْمَعْصِيَةَ ؛ لِأَنَّ ذَلِكَ عَظِيمٌ ؛ أَنْ يَجْعَلَ طَاعَةَ اللَّهِ عَزَّ وَجَلَّ سُلَّمًا وَبِضَاعَةً يَنَالُ بِهَا مَعَاصِيَهُ ،
Qāla: al-murāʾī bi-al-ṭāʿati al-nāfilati. Wa-qad yuẓhiru, ʾayḍan, al-tawarruʿa wa-al-taqwā maʿa taṣannuʿihi bi-al-nāfilati, yurīdu bi-dhālika ʾan yaḥtāla fī al-maʿṣiyati; fa-huwa, wa-ʾin kāna ʾaswaʾa ḥālan min kathīrin mimman dhakarnā qablahu, fa-ʾinnahu ʾinnamā rāʾā bi-al-taṭawwuʿi, wa-ʾin kāna ʾaʿẓama minhu baliyyatan bi-ṭalabihi al-maʿṣiyata; li-ʾanna dhālika ʿaẓīmun; ʾan yajʿala ṭāʿata Allāhi ʿazza wa-jalla sullaman wa-biḍāʿatan yanālu bihā maʿāṣiyahu,
He said: The person who shows off through voluntary obedience. Alongside his display of voluntary worship, he may also display scrupulousness and God-consciousness, intending to use this as a means to commit sin. Although his condition is worse than that of many whom we mentioned before him, it is through voluntary worship that he shows off, even though his affliction is greater than theirs because he seeks sin. It is a grave thing to make obedience to God, mighty and majestic, a ladder and a stock of merchandise through which to obtain one’s sins:
Source page 270
كَالرَّجُلِ يُرِيدُ الْوَصِيَّةَ لِيَخْتَانَهَا ، أَوْ أَخْذَهُ مَالًا يَتَصَدَّقُ بِهِ عَلَى الْمَسَاكِينِ أَنْ يَخْتَانَهُ ، أَوْ طَلَبَ امْرَأَةٍ يُرِيدُهَا لِلْفُجُورِ ، أَوْ غُلَامًا يُرِيدُهُ لِذَلِكَ .
Ka-al-rajuli yurīdu al-waṣiyyata li-yakhtānahā, ʾaw ʾakhdhahu mālan yataṣaddaqu bihi ʿalā al-masākīni ʾan yakhtānahu, ʾaw ṭalaba imraʾatin yurīduhā li-al-fujūri, ʾaw ghulāman yurīduhu li-dhālika.
like a man seeking charge of a bequest in order to betray the trust, or taking money to give in charity to the poor in order to embezzle it, or seeking a woman for illicit sex, or a youth whom he wants for the same purpose.
وَذَلِكَ عَلَى قِسْمَيْنِ مِنَ النَّاسِ : إِمَّا طَلَبُ الْفُجُورِ وَغَيْرِهِ مِنْ أَهْلِ الْفُسُوقِ ، وَإِمَّا اخْتِيَارُهُ الْوَصِيَّةَ وَالْمَالَ يُجْعَلُ لِلْمَسَاكِينِ ، وَالْوَدِيعَةَ يُرِيدُ أَنْ يَخْتَانَهَا ، وَأَخْذُ الْمَالِ لِلْغَزْوِ وَالْحَجِّ يَخْتَانُهُ ، فَذَلِكَ كَثِيرٌ مِمَّنْ يُظْهِرُ الْقِرَاءَةَ .
Wa-dhālika ʿalā qismayni mina al-nāsi: ʾimmā ṭalabu al-fujūri wa-ghayrihi min ʾahli al-fusūqi, wa-ʾimmā ikhtiyāruhu al-waṣiyyata wa-al-māla yujʿalu li-al-masākīni, wa-al-wadīʿata yurīdu ʾan yakhtānahā, wa-ʾakhdhu al-māli li-al-ghazwi wa-al-ḥajji yakhtānuhu, fa-dhālika kathīrun mimman yuẓhiru al-qirāʾata.
This occurs among two kinds of people: either those given to depravity seeking illicit sex and other wrongdoing, or someone choosing to take charge of a bequest, money assigned to the poor, or a deposit he means to betray, or taking money for a military expedition or pilgrimage and embezzling it. This is common among those who make a display of religious learning and recitation.
وَقَدْ يُظْهِرُ الْقِرَاءَةَ أَيْضًا بَعْضُ الْفُجَّارِ ، فَيَطْلُبُ الْغِلْمَانَ وَالنِّسَاءَ بِالطَّاعَةِ ، فَيُظْهِرُ لُبْسَ الصُّوفِ وَالْخُشُوعَ وَكَثْرَةَ الذِّكْرِ وَطَلَبَ الْعِلْمِ وَالْجُلُوسَ مَعَ أَهْلِ الدِّينِ وَإِتْيَانَ مَجَالِسِ الذِّكْرِ ، وَغَيْرَ ذَلِكَ مِنَ الْبِرِّ ؛ لِيُؤْتَمَنَ وَيُوصَى إِلَيْهِ ، أَوْ يُعْطَى مَالًا لِلْمَسَاكِينِ وَلِلْوَدِيعَةِ يُرِيدُ أَنْ يَخْتَانَهَا ، وَيُعْطَى مَا يَغْزُو بِهِ أَوْ يُعْطِيهِ لِمَنْ يَغْزُو بِهِ .
Wa-qad yuẓhiru al-qirāʾata ʾayḍan baʿḍu al-fujjāri, fa-yaṭlubu al-ghilmāna wa-al-nisāʾa bi-al-ṭāʿati, fa-yuẓhiru lubsa al-ṣūfi wa-al-khushūʿa wa-kathrata al-dhikri wa-ṭalaba al-ʿilmi wa-al-julūsa maʿa ʾahli al-dīni wa-ʾityāna majālisi al-dhikri, wa-ghayra dhālika mina al-birri; li-yuʾtamana wa-yūṣā ʾilayhi, ʾaw yuʿṭā mālan li-al-masākīni wa-li-al-wadīʿati yurīdu ʾan yakhtānahā, wa-yuʿṭā mā yaghzū bihi ʾaw yuʿṭīhi li-man yaghzū bihi.
Some wicked people also make a display of religious learning and recitation, using obedience to pursue youths and women. They display woolen clothing, humility, abundant remembrance, the pursuit of knowledge, sitting with religious people, attending gatherings of remembrance, and other good conduct, so that they will be trusted and appointed as executors, or given money for the poor or for safekeeping that they intend to embezzle, or given funds with which to go on a military expedition or to pass on to someone who will do so.
وَكَذَلِكَ مَنْ يَحُجُّ ، وَكَذَلِكَ مَنْ يَتَّجِرُ ، يُظْهِرُ التَّزَيُّنَ بِالْخُشُوعِ وَالذِّكْرِ وَغَيْرِ ذَلِكَ ؛ لِئَلَّا يُتَّهَمَ فِي الطَّلَبِ فَلَا يُمْكِنَهُ الظَّفَرُ ، أَوْ لِيَطْمَئِنَّ إِلَيْهِ الْمَرْأَةُ وَالْغُلَامُ لِمَا يَظْهَرُ مِنَ الْبِرِّ وَالدِّينِ .
Wa-kadhālika man yaḥujju, wa-kadhālika man yattajiru, yuẓhiru al-tazayyuna bi-al-khushūʿi wa-al-dhikri wa-ghayri dhālika; li-ʾallā yuttahama fī al-ṭalabi fa-lā yumkinahu al-ẓafaru, ʾaw li-yaṭmaʾinna ʾilayhi al-marʾatu wa-al-ghulāmu li-mā yaẓharu mina al-birri wa-al-dīni.
The same applies to someone undertaking pilgrimage or engaging in trade: he makes a display of adorning himself with humility, remembrance, and the like, lest his pursuit arouse suspicion and prevent him from succeeding, or so that the woman or youth will feel safe with him because of the goodness and religion he displays.
قُلْتُ : مَنِ الَّذِي يَلِيهِ ؟
Qultu: mani alladhī yalīhi?
I said: Who comes next?
قَالَ : الْمُرَائِي بِالنَّوَافِلِ ، وَقَدْ يُظْهِرُ أَيْضًا التَّوَرُّعَ مَعَ تَصَنُّعِهِ بِالتَّطَوُّعِ لِمَعْصِيَةٍ هُوَ مُقِيمٌ عَلَيْهَا ؛ مَخَافَةَ أَنْ يُفْطَنَ لَهُ ، فَإِنِ اخْتَانَ مَالًا فَادُّعِيَ عَلَيْهِ ، أَوِ اغْتَصَبَ مَالًا فَاتُّهِمَ بِهِ ، أَظْهَرَ الْخُشُوعَ وَالدِّينَ وَالنُّسُكَ ، لِأَنْ يُبَرَّأَ فِي الْقُلُوبِ وَيُظَنَّ بِهِ الْبَرَاءَةُ مِمَّا يُدَّعَى عَلَيْهِ ، أَوْ مِمَّا يُرْمَى بِهِ ، أَوْ يُظَنُّ بِهِ .
Qāla: al-murāʾī bi-al-nawāfili, wa-qad yuẓhiru ʾayḍan al-tawarruʿa maʿa taṣannuʿihi bi-al-taṭawwuʿi li-maʿṣiyatin huwa muqīmun ʿalayhā; makhāfata ʾan yufṭana lahu, fa-ʾini ikhtāna mālan fa-udduʿiya ʿalayhi, ʾawi ightaṣaba mālan fa-uttuhima bihi, ʾaẓhara al-khushūʿa wa-al-dīna wa-al-nusuka, li-ʾan yubarraʾa fī al-qulūbi wa-yuẓanna bihi al-barāʾatu mimmā yuddaʿā ʿalayhi, ʾaw mimmā yurmā bihi, ʾaw yuẓannu bihi.
He said: The person who shows off through voluntary deeds and may also display scrupulousness alongside his show of voluntary worship because of a sin he persists in, afraid that he will be found out. If he embezzles money and a claim is brought against him, or seizes money wrongfully and is suspected of it, he displays humility, religion, and devotion so that people’s hearts will acquit him and think him innocent of what is claimed against him, of what he is accused of, or of what is suspected of him.
Source page 271
وَكَذَلِكَ إِنْ كَانَ مُقِيمًا عَلَى فُجُورٍ ؛ يَسْتُرُهُ بِالنَّوَافِلِ وَالتَّوَرُّعِ وَإِظْهَارِ الطَّاعَاتِ وَالْبِرِّ ؛ لِئَلَّا تَقَعَ عَلَيْهِ التُّهَمُ ، فَلَا يُصَدَّقَ عَلَيْهِ إِنْ قِيلَ فِيهِ أَوِ اتُّهِمَ بِذَلِكَ .
Wa-kadhālika ʾin kāna muqīman ʿalā fujūrin; yasturuhu bi-al-nawāfili wa-al-tawarruʿi wa-ʾiẓhāri al-ṭāʿāti wa-al-birri; li-ʾallā taqaʿa ʿalayhi al-tuhamu, fa-lā yuṣaddaqa ʿalayhi ʾin qīla fīhi ʾawi uttuhima bi-dhālika.
Likewise, if he persists in sexual wrongdoing, he conceals it with voluntary deeds, scrupulousness, and a display of obedience and goodness, so that suspicion will not fall on him and any statement or accusation about it will not be believed against him.
قُلْتُ : مَنِ الَّذِي يَلِيهِ ؟
Qultu: mani alladhī yalīhi?
I said: Who comes next?
قَالَ : الْمُرَائِي بِالتَّطَوُّعِ لِيَنَالَ بِذَلِكَ الدُّنْيَا ، كَالْمَرْأَةِ يُرِيدُهَا حَلَالًا ، أَوْ يَرْغَبُ فِي التَّزْوِيجِ ، فَيُظْهِرُ الْحُزْنَ وَالْبُكَاءَ وَالْقَصَصَ وَالْعَمَلَ الصَّالِحَ وَتَذْكِيرَ النَّاسِ ، لِيُرْغَبَ فِيهِ فَيُزَوَّجَ ، كَمَا يَفْعَلُهُ كَثِيرٌ مِنَ الْقُصَّاصِ ، وَكَمَا يُرْوَى عَنِ الْأَعْرَابِيِّ الَّذِي هَاجَرَ لِتُزَوِّجَهُ أُمُّ قَيْسٍ نَفْسَهَا .
Qāla: al-murāʾī bi-al-taṭawwuʿi li-yanāla bi-dhālika al-dunyā, ka-al-marʾati yurīduhā ḥalālan, ʾaw yarghabu fī al-tazwīji, fa-yuẓhiru al-ḥuzna wa-al-bukāʾa wa-al-qaṣaṣa wa-al-ʿamala al-ṣāliḥa wa-tadhkīra al-nāsi, li-yurghaba fīhi fa-yuzawwaja, kamā yafʿaluhu kathīrun mina al-quṣṣāṣi, wa-kamā yurwā ʿani al-ʾaʿrābiyyi alladhī hājara li-tuzawwijahu ʾUmmu Qaysin nafsahā.
He said: The person who shows off through voluntary worship in order to obtain worldly things, such as a woman whom he wants lawfully, or because he wishes to marry. He displays sadness, weeping, preaching, good deeds, and admonishing people so that he will be desired as a husband and married, as many preachers do, and as is related of the Bedouin who emigrated so that Umm Qays would marry him.
قُلْتُ : مَنِ الَّذِي يَلِيهِ ؟
Qultu: mani alladhī yalīhi?
I said: Who comes next?
قَالَ : الْمُرَائِي بِالنَّوَافِلِ تَكَلُّفًا إِذَا اطُّلِعَ عَلَى بَعْضِ مَا يُنْقِصُهُ فِي الدِّينِ عِنْدَهُمْ ، أَوْ خَافَ أَنْ يُظَنَّ بِهِ أَنَّهُ لَا يُرِيدُ اللَّهَ عَزَّ وَجَلَّ بِذَلِكَ يَخَافُ أَنْ تَزُولَ مَنْزِلَتُهُ ، وَتَغَيُّرَ حَالِهِ فِي الْقُلُوبِ الَّتِي كَانَتْ فِيهَا ، كَالرَّجُلِ يَمْشِي مُسْتَعْجِلًا أَوْ يُطَّلَعُ عَلَيْهِ مُتَلَفِّتًا ، فَإِنْ لُقِيَ لَاهِيًا أَوِ اطُّلِعَ عَلَيْهِ سَكَنَ فِي مِشْيَتِهِ وَخَشَعَ وَغَضَّ طَرْفَهُ وَخَفَضَ صَوْتَهُ وَأَرْخَى جُفُونَهُ ؛
Qāla: al-murāʾī bi-al-nawāfili takallufan ʾidhā iṭṭuliʿa ʿalā baʿḍi mā yunqiṣuhu fī al-dīni ʿindahum, ʾaw khāfa ʾan yuẓanna bihi ʾannahu lā yurīdu Allāha ʿazza wa-jalla bi-dhālika yakhāfu ʾan tazūla manzilatuhu, wa-taghayyura ḥālihi fī al-qulūbi allatī kānat fīhā, ka-al-rajuli yamshī mustaʿjilan ʾaw yuṭṭalaʿu ʿalayhi mutalaffitan, fa-ʾin luqiya lāhiyan ʾawi iṭṭuliʿa ʿalayhi sakana fī mishyatihi wa-khashaʿa wa-ghaḍḍa ṭarfahu wa-khafaḍa ṣawtahu wa-ʾarkhā jufūnahu;
He said: The person who ostentatiously forces himself into voluntary deeds when something is noticed that diminishes his religious standing in people’s eyes, or when he fears they will think he is not seeking God, mighty and majestic, through it. He fears losing his standing and a change in his position in the hearts where it had been established. He is like a man walking hurriedly or seen looking around: if he is encountered heedlessly or noticed, he slows his gait, assumes humility, lowers his gaze and voice, and lets his eyelids droop,
لِئَلَّا يُنْظَرَ إِلَيْهِ بِعَيْنِ السَّهْوِ وَاللَّهْوِ ، وَذَلِكَ رِيَاءُ مَنْ يُظَنُّ أَنَّهُ مِنَ الْخَاصَّةِ مِنَ الْقُرَّاءِ ؛ لِئَلَّا يُنْظَرَ إِلَيْهِ بِالنَّقْصِ ، وَلِذَلِكَ إِنِ اطُّلِعَ عَلَى نَقْصٍ فِيهِ مِنْ ضَحِكٍ أَوْ مُزَاحٍ اسْتَغْفَرَ وَتَنَفَّسَ وَتَحَزَّنَ ؛ كَرَاهِيَةَ أَنْ يُقَالَ :
Li-ʾallā yunẓara ʾilayhi bi-ʿayni al-sahwi wa-al-lahwi, wa-dhālika riyāʾu man yuẓannu ʾannahu mina al-khāṣṣati mina al-qurrāʾi; li-ʾallā yunẓara ʾilayhi bi-al-naqṣi, wa-li-dhālika ʾini iṭṭuliʿa ʿalā naqṣin fīhi min ḍaḥikin ʾaw muzāḥin istaghfara wa-tanaffasa wa-taḥazzana; karāhiyata ʾan yuqāla:
so that he will not be regarded as inattentive and frivolous. This is the ostentation of someone thought to belong to the elite among religious reciters, lest he be regarded as deficient. Thus, if some shortcoming such as laughter or joking is observed in him, he seeks forgiveness, sighs, and puts on sadness, unwilling to have it said,
لَاهٍ ؛ وَأَلَّا يُنْظَرَ إِلَيْهِ بِعَيْنِ الْحُزْنِ وَالْخَوْفِ ، فَيَسْتَغْفِرُ مِمَّا لَيْسَ بِذَنْبٍ ، وَيُظْهِرُ الْحُزْنَ وَالتَّنَفُّسَ وَالتَّنَدُّمَ مَا يُرِيدُ بِهِ اللَّهَ عَزَّ وَجَلَّ ، وَلَقَدْ عَلِمَ أَنَّ اللَّهَ عَزَّ وَجَلَّ لَا يُعَذِّبُ عَلَى ذَلِكَ ، وَمَا ذَلِكَ بِذَنْبٍ يُسْتَغْفَرُ مِنْهُ ، وَلَكِنْ لِكَيْلَا تُغَيَّرَ مَنْزِلَتُهُ مِنْ قُلُوبِهِمْ ، وَلَا يُظَنَّ بِهِ إِلَّا الْحُزْنُ وَالِانْكِسَارُ ، فَيَجْزَعُ مِمَّا كَانَ مِنْهُ ؛ لِسُقُوطِ الْمَنْزِلَةِ عِنْدَهُمْ ،
Lāhin; wa-ʾallā yunẓara ʾilayhi bi-ʿayni al-ḥuzni wa-al-khawfi, fa-yastaghfiru mimmā laysa bi-dhanbin, wa-yuẓhiru al-ḥuzna wa-al-tanaffusa wa-al-tanadduma mā yurīdu bihi Allāha ʿazza wa-jalla, wa-la-qad ʿalima ʾanna Allāha ʿazza wa-jalla lā yuʿadhdhibu ʿalā dhālika, wa-mā dhālika bi-dhanbin yustaghfaru minhu, wa-lākin li-kaylā tughayyara manzilatuhu min qulūbihim, wa-lā yuẓanna bihi ʾillā al-ḥuznu wa-al-inkisāru, fa-yajzaʿu mimmā kāna minhu; li-suqūṭi al-manzilati ʿindahum,
“He is frivolous,” or to cease being regarded as sorrowful and fearful. He seeks forgiveness for something that is not a sin and displays sadness, sighing, and remorse without seeking God, mighty and majestic, through it. He knows very well that God, mighty and majestic, does not punish it and that it is no sin for which to seek forgiveness. He does this only so that his standing in their hearts will not change and they will think him nothing but sorrowful and brokenhearted. He is distressed over what he has done because his standing with them has fallen,
Source page 272
أَوْ يَتَكَلَّفُ إِظْهَارَ الْحُزْنِ وَالِاسْتِغْفَارِ وَالْخُشُوعِ لِغَيْرِ اللَّهِ عَزَّ وَجَلَّ .
ʾAw yatakallafu ʾiẓhāra al-ḥuzni wa-al-istighfāri wa-al-khushūʿi li-ghayri Allāhi ʿazza wa-jalla.
or he forces himself to display sadness, seek forgiveness, and show humility for someone other than God, mighty and majestic.
قُلْتُ : مَنِ الَّذِي يَلِيهِ ؟
Qultu: mani alladhī yalīhi?
I said: Who comes next?
قَالَ : الْمُرَائِي بِالْعَمَلِ لَا يُرِيدُ إِلَّا الْخَلْقَ تَكَلُّفًا مِنْ أَجْلِ حَمْدِهِمْ ، كَالْمُصَلِّي وَحْدَهُ يَرَى الْمُصَلِّينَ ، فَيَخَافُ أَنْ يُقَالَ : كَسْلَانُ ، أَوْ لَا يُحْمَدَ عَلَى الصَّلَاةِ ، أَوْ يَبِيتُ مَعَ الْقَوْمِ ، فَيَقُومُونَ ، فَيَقُومُ ؛ كَرَاهَةَ أَنْ يُظَنَّ بِهِ أَنَّهُ مِمَّنْ لَيْسَ يَقُومُ بِاللَّيْلِ وَلِيُعْرَفَ بِذَلِكَ ، أَوْ يَنَامُونَ فَيَقُومُ فَيُصَلِّي ، لِيُرِيَهُمْ أَنَّهُ فَوْقَهُمْ وَأَنَّهُ مِنَ الْقَوَّامِينَ الْمُصَلِّينَ ،
Qāla: al-murāʾī bi-al-ʿamali lā yurīdu ʾillā al-khalqa takallufan min ʾajli ḥamdihim, ka-al-muṣallī waḥdahu yarā al-muṣallīna, fa-yakhāfu ʾan yuqāla: kaslānu, ʾaw lā yuḥmada ʿalā al-ṣalāti, ʾaw yabītu maʿa al-qawmi, fa-yaqūmūna, fa-yaqūmu; karāhata ʾan yuẓanna bihi ʾannahu mimman laysa yaqūmu bi-al-layli wa-li-yuʿrafa bi-dhālika, ʾaw yanāmūna fa-yaqūmu fa-yuṣallī, li-yuriyahum ʾannahu fawqahum wa-ʾannahu mina al-qawwāmīna al-muṣallīna,
He said: The person who shows off through deeds seeking only people, forcing himself for their praise. He is like someone praying alone who sees others praying and fears being called lazy or failing to win praise for prayer; or someone spending the night with a group who rises when they rise, unwilling to be thought one who does not pray at night and wanting to be known for it; or someone who rises and prays when they sleep, to show them that he is above them and belongs among those who keep long prayer vigils.
وَإِذَا خَلَا لَمْ يَفْعَلْ ذَلِكَ ، يَعْلَمُ اللَّهُ عَزَّ وَجَلَّ أَنَّهُ لَوْ لَمْ يَرَوْهُ وَيَعْلَمُوا بِهِ مَا فَعَلَ ذَلِكَ .
Wa-ʾidhā khalā lam yafʿal dhālika, yaʿlamu Allāhu ʿazza wa-jalla ʾannahu law lam yarawhu wa-yaʿlamū bihi mā faʿala dhālika.
When alone, he does none of this. God, mighty and majestic, knows that if they did not see him or know of it, he would not do it.
وَكَالْقَوْمِ يَصُومُونَ ، وَهُمْ فِي مَوْضِعٍ وَاحِدٍ ، فَيَصُومُ مَعَهُمْ ، وَلَوْ كَانَ وَحْدَهُ لَأَفْطَرَهُ ، جَزَعًا أَنْ يَفُوقُوهُ بِالصَّوْمِ ، فَيَنْظُرُوا إِلَيْهِ بِعَيْنِ النَّقْصِ ، فَيَصُومُ ، فَلَوْ خَلَا لَأَفْطَرَ وَمَا صَامَ وَلَا تَطَوَّعَ بِذَلِكَ الصَّوْمِ .
Wa-ka-al-qawmi yaṣūmūna, wa-hum fī mawḍiʿin wāḥidin, fa-yaṣūmu maʿahum, wa-law kāna waḥdahu la-ʾafṭarahu, jazaʿan ʾan yafūqūhu bi-al-ṣawmi, fa-yanẓurū ʾilayhi bi-ʿayni al-naqṣi, fa-yaṣūmu, fa-law khalā la-ʾafṭara wa-mā ṣāma wa-lā taṭawwaʿa bi-dhālika al-ṣawmi.
Or a group fasts while staying together, and he fasts with them, though if he were alone he would break that fast. Distressed that they might surpass him in fasting and regard him as deficient, he fasts. If alone, he would eat, would not fast, and would not undertake that voluntary fast.
وَكَذَلِكَ الْغَزْوُ وَالْحَجُّ وَسَائِرُ أَعْمَالِ الطَّاعَاتِ . وَكَذَلِكَ يُظْهِرُ الْبِرَّ وَالطَّاعَةَ لِيُعَدَّلَ ، فَتُقْبَلَ شَهَادَتُهُ ، وَتُقْضَى حَوَائِجُهُ ، وَيُوصَلَ ، وَيُبَرَّ ، وَيُعَظَّمَ ، أَوْ يُثْنَى عَلَيْهِ وَيُشْهَرَ بِالْخَيْرِ وَيُذْكَرَ بِهِ ، أَوْ لِيَتَرَأَّسَ بِذَلِكَ ، وَمَا أَشْبَهَ ؛ لَا يُرِيدُ بِذَلِكَ إِلَّا الْخَلْقَ ، وَلَا يَذْكُرُ ثَوَابًا فِي عَمَلِهِ وَلَا فِي بَعْضِهِ .
Wa-kadhālika al-ghazwu wa-al-ḥajju wa-sāʾiru ʾaʿmāli al-ṭāʿāti. Wa-kadhālika yuẓhiru al-birra wa-al-ṭāʿata li-yuʿaddala, fa-tuqbala shahādatuhu, wa-tuqḍā ḥawāʾijuhu, wa-yūṣala, wa-yubarra, wa-yuʿaẓẓama, ʾaw yuthnā ʿalayhi wa-yushhara bi-al-khayri wa-yudhkara bihi, ʾaw li-yataraʾʾasa bi-dhālika, wa-mā ʾashbaha; lā yurīdu bi-dhālika ʾillā al-khalqa, wa-lā yadhkuru thawāban fī ʿamalihi wa-lā fī baʿḍihi.
The same applies to military expeditions, pilgrimage, and all other acts of obedience. Likewise, he displays goodness and obedience so that he will be judged upright, his testimony accepted, his needs met, and gifts, kindness, and honor bestowed upon him; or so that he will be praised, become known for goodness, and be spoken of for it; or so that he will gain leadership through it, and the like. He seeks only people through this and gives no thought to reward in his work or any part of it.
قُلْتُ : مَنِ الَّذِي يَلِيهِ ؟
Qultu: mani alladhī yalīhi?
I said: Who comes next?
قَالَ : الْمُرَائِي بِالْعَمَلِ يُرِيدُ اللَّهَ عَزَّ وَجَلَّ ، وَيُرِيدُ غَيْرَهُ ، وَلَوْلَا إِرَادَةُ الْخَلْقِ وَحَمْدِهِمْ بِذَلِكَ مَا عَمِلَهُ مِنْ أَجْلِهِ ، وَلَوْ خَلَا لَمَا عَمِلَهُ لِلَّهِ عَزَّ وَجَلَّ وَحْدَهُ ، فَلَمَّا اجْتَمَعَ لَهُ الْأَجْرُ وَالْحَمْدُ نَشِطَ لَهُ .
Qāla: al-murāʾī bi-al-ʿamali yurīdu Allāha ʿazza wa-jalla, wa-yurīdu ghayrahu, wa-lawlā ʾirādatu al-khalqi wa-ḥamdihim bi-dhālika mā ʿamilahu min ʾajlihi, wa-law khalā la-mā ʿamilahu li-llāhi ʿazza wa-jalla waḥdahu, fa-lammā ijtamaʿa lahu al-ʾajru wa-al-ḥamdu nashiṭa lahu.
He said: The person who shows off through deeds while seeking God, mighty and majestic, and seeking someone else as well. Were it not for seeking people and their praise through it, he would not perform it for His sake. If alone, he would not do it for God, mighty and majestic, alone. But when reward and praise come together for him, he becomes eager for it.
قُلْتُ : مَنِ الَّذِي يَلِيهِ ؟
Qultu: mani alladhī yalīhi?
I said: Who comes next?
Source page 273
قَالَ : الَّذِي يَعْمَلُ الْعَمَلَ يُرِيدُ حَمْدَهُمْ وَالثَّوَابَ وَهُوَ مُعْتَادٌ لِتِلْكَ الطَّاعَةِ بِنِيَّتِهِ ، وَلَوْ خَلَا لَعَمِلَهَا وَهُوَ فَرِحٌ مَسْرُورٌ بِهَا ، وَإِذَا جَاءَ وَقْتُ فِعْلِهَا بِحَضْرَتِهِمْ يَجْزَعُ مِنْ قِبَلِ عَقْلِهِ وَعِلْمِهِ أَنْ يَكُونَ تَكَلُّفًا لِلْعِبَادِ لَا يُرِيدُ اللَّهَ عَزَّ وَجَلَّ بِهِ وَقَدْ غَلَبَهُ طَبْعُهُ عَلَى اعْتِقَادِ حَمْدِهِمْ مَعَ اعْتِقَادِ الثَّوَابِ .
Qāla: alladhī yaʿmalu al-ʿamala yurīdu ḥamdahum wa-al-thawāba wa-huwa muʿtādun li-tilka al-ṭāʿati bi-niyyatihi, wa-law khalā la-ʿamilahā wa-huwa fariḥun masrūrun bihā, wa-ʾidhā jāʾa waqtu fiʿlihā bi-ḥaḍratihim yajzaʿu min qibali ʿaqlihi wa-ʿilmihi ʾan yakūna takallufan li-al-ʿibādi lā yurīdu Allāha ʿazza wa-jalla bihi wa-qad ghalabahu ṭabʿuhu ʿalā iʿtiqādi ḥamdihim maʿa iʿtiqādi al-thawābi.
He said: Someone who performs a deed seeking their praise and the reward, while already accustomed to that obedience with his own intention. If alone, he would perform it gladly and happily. When the time comes to do it in their presence, his understanding and knowledge make him anxious that it might be a forced display for people, through which he does not seek God, mighty and majestic; yet his nature has overpowered him into intending their praise alongside intending the reward.
قُلْتُ : مَنِ الَّذِي يَلِيهِ ؟
Qultu: mani alladhī yalīhi?
I said: Who comes next?
قَالَ : الْمُرَائِي بِتَوَهُّمِ الطَّاعَةِ أَنَّهُ عَامِلُهَا وَلَيْسَ كَذَلِكَ ، كَالرَّجُلِ يُعْرَفُ بِالصِّيَامِ ، أَوْ يَرَى غَيْرَهُ صَائِمًا ، أَوْ يُظَنُّ بِهِ الصِّيَامُ فَلَا يَأْكُلُ وَلَا يَشْرَبُ خَشْيَةَ أَنْ يَرَاهُ مَنْ يَظُنُّ بِهِ الْخَيْرَ أَوْ يَعْرِفُهُ بِذَلِكَ ، فَيَدَعُ الْمَاءَ وَإِنَّهُ لَعَطْشَانُ ، وَيُدْعَى إِلَى الطَّعَامِ فَيَمْتَنِعُ مِنَ الْأَكْلِ مَحَبَّةَ أَنْ يُرَى أَنَّهُ صَائِمٌ ، وَجَزَعًا أَنْ يُقَالَ : إِنَّهُ مُفْطِرٌ ،
Qāla: al-murāʾī bi-tawahhumi al-ṭāʿati ʾannahu ʿāmiluhā wa-laysa kadhālika, ka-al-rajuli yuʿrafu bi-al-ṣiyāmi, ʾaw yarā ghayrahu ṣāʾiman, ʾaw yuẓannu bihi al-ṣiyāmu fa-lā yaʾkulu wa-lā yashrabu khashyata ʾan yarāhu man yaẓunnu bihi al-khayra ʾaw yaʿrifuhu bi-dhālika, fa-yadaʿu al-māʾa wa-ʾinnahu la-ʿaṭshānu, wa-yudʿā ʾilā al-ṭaʿāmi fa-yamtaniʿu mina al-ʾakli maḥabbata ʾan yurā ʾannahu ṣāʾimun, wa-jazaʿan ʾan yuqāla: ʾinnahu mufṭirun,
He said: Someone who shows off by creating the impression that he is performing an act of obedience when he is not. For example, a man is known for fasting, sees someone else fasting, or is thought to be fasting, and so neither eats nor drinks, afraid of being seen by someone who thinks well of him or knows him for fasting. He leaves water alone despite being thirsty, and when invited to eat he refuses, wanting to be thought fasting and distressed at having it said that he is not fasting,
فَيُنْظَرَ إِلَيْهِ بِالنَّقْصِ مِنْ فَضِيلَةِ الصَّائِمِينَ ، فَإِنْ عُلِمَ بِإِفْطَارِهِ اعْتَذَرَ لِيُعْذَرَ فَيُرِيَ أَنَّهُ لَمْ يَدَعِ الصِّيَامَ مِنْ فَتْرَةٍ ، وَلَكِنْ إِرَادَةَ بِرِّ وَالِدَيْهِ ، أَوْ سُرُورِ أَخٍ وَأَدَاءِ حَقٍّ يَلْزَمُهُ فِي دَعْوَةٍ ، أَوْ إِبْرَارِ مُقْسِمٍ ، أَوْ عِلَّةٍ فِي بَدَنِهِ .
Fa-yunẓara ʾilayhi bi-al-naqṣi min faḍīlati al-ṣāʾimīna, fa-ʾin ʿulima bi-ʾifṭārihi iʿtadhara li-yuʿdhara fa-yuriya ʾannahu lam yadaʿi al-ṣiyāma min fatratin, wa-lākin ʾirādata birri wālidayhi, ʾaw surūri ʾakhin wa-ʾadāʾi ḥaqqin yalzamuhu fī daʿwatin, ʾaw ʾibrāri muqsimin, ʾaw ʿillatin fī badanihi.
and thus be regarded as lacking the merit of those who fast. If it becomes known that he is not fasting, he offers an excuse so that he will be excused, making it appear that he did not forgo fasting out of slackness, but to honor his parents, please a brother and fulfill a duty owed in accepting an invitation, honor someone’s oath, or because of a bodily illness.
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بَابُ مَا يُورِثُ الرِّيَاءُ مِنَ الْأَخْلَاقِ الْمَذْمُومَةِ وَشَرْحِهَا
Bābu mā yūrithu al-riyāʾu mina al-ʾakhlāqi al-madhmūmati wa-sharḥihā
Chapter on the Blameworthy Traits Produced by Ostentation and Their Explanation
قُلْتُ : فَأَخْبِرْنِي بِالَّذِي يُورِثُ الرِّيَاءُ مِنَ الْأَخْلَاقِ الْمَذْمُومَةِ عِنْدَ اللَّهِ عَزَّ وَجَلَّ .
Qultu: fa-ʾakhbirnī bi-alladhī yūrithu al-riyāʾu mina al-ʾakhlāqi al-madhmūmati ʿinda Allāhi ʿazza wa-jalla.
I said: Tell me, then, about the traits that ostentation produces which are blameworthy before God, mighty and majestic.
قَالَ : مَا كَانَ مِنْهَا عَنِ الرِّيَاءِ خَاصَّةً لَا عَنْ غَيْرِهِ ، فَإِنَّهَا تُورِثُ خِلَالًا ، مِنْهَا : الْمُبَاهَاةُ بِالْعِلْمِ وَالْعَمَلِ ، وَالتَّفَاخُرُ بِالدِّينِ وَالدُّنْيَا ، وَقَدْ يَعْتَرِي التَّفَاخُرُ أَيْضًا مِنَ الْكِبْرِ ، وَلَكِنَّ التَّفَاخُرَ مِنْ جِهَةِ الرِّيَاءِ جَزَعًا أَنْ يُعْلَى وَمَحَبَّةً أَنْ يَعْلُوَ ، وَالتَّكَاثُرُ بِالْمَالِ وَغَيْرِهِ مِنْ أَمْرِ الدُّنْيَا ، وَبِالْعِلْمِ وَالْعَمَلِ ، وَالتَّحَاسُدُ عَلَى الْعِلْمِ وَالْعَمَلِ لِغَيْرِ مُنَافَسَةٍ ،
Qāla: mā kāna minhā ʿani al-riyāʾi khāṣṣatan lā ʿan ghayrihi, fa-ʾinnahā tūrithu khilālan, minhā: al-mubāhātu bi-al-ʿilmi wa-al-ʿamali, wa-al-tafākhuru bi-al-dīni wa-al-dunyā, wa-qad yaʿtarī al-tafākhuru ʾayḍan mina al-kibri, wa-lākinna al-tafākhura min jihati al-riyāʾi jazaʿan ʾan yuʿlā wa-maḥabbatan ʾan yaʿluwa, wa-al-takāthuru bi-al-māli wa-ghayrihi min ʾamri al-dunyā, wa-bi-al-ʿilmi wa-al-ʿamali, wa-al-taḥāsudu ʿalā al-ʿilmi wa-al-ʿamali li-ghayri munāfasatin,
He said: As for those arising specifically from ostentation rather than anything else, it produces several traits. These include vying to outshine others in knowledge and deeds, and boasting in religion and worldly things. Boasting can also arise from arrogance, but boasting that comes from ostentation is driven by distress at being surpassed and a desire to rise above others. They also include competing to amass more wealth and other worldly things, knowledge and deeds, and envying one another over knowledge and deeds, without any desire for worthy emulation,
وَلَكِنْ جَزَعًا أَنْ يَنَالَ مَنْ يُحَاسِدُهُ مِنَ الْمَنْزِلَةِ وَالْحَمْدِ مَا لَا يَنَالُ هُوَ ، وَرَدُّ الْحَقِّ عَلَى مَنْ أَمَرَهُ أَوْ نَاظَرَهُ ، لِئَلَّا يُقَالَ : هُوَ أَعْلَمُ مِنْهُ ، وَقَدْ يَعْتَرِي ذَلِكَ أَيْضًا مِنَ الْكِبْرِ ، وَلَكِنْ كَرَاهَةَ أَنْ يُقَالَ : غَلَبَهُ فُلَانٌ ، أَوْ أَخْطَأَ ، وَحُبُّ الرِّئَاسَةِ ، وَالْغَلَبَةِ فِي الْمُنَاظَرَةِ ، وَتَرْكُ التَّعَلُّمِ لِمَا يَحْتَاجُ إِلَيْهِ مِنَ الْعِلْمِ .
Wa-lākin jazaʿan ʾan yanāla man yuḥāsiduhu mina al-manzilati wa-al-ḥamdi mā lā yanālu huwa, wa-raddu al-ḥaqqi ʿalā man ʾamarahu ʾaw nāẓarahu, li-ʾallā yuqāla: huwa ʾaʿlamu minhu, wa-qad yaʿtarī dhālika ʾayḍan mina al-kibri, wa-lākin karāhata ʾan yuqāla: ghalabahu fulānun, ʾaw ʾakhṭaʾa, wa-ḥubbu al-riʾāsati, wa-al-ghalabati fī al-munāẓarati, wa-tarku al-taʿallumi li-mā yaḥtāju ʾilayhi mina al-ʿilmi.
but from distress that the person he envies might attain standing and praise he himself does not attain. They include rejecting the truth when someone directs him or debates with him, lest people say, “He is more knowledgeable than he is.” This too can arise from arrogance, but here it comes from disliking the thought that people might say, “So-and-so defeated him,” or “He made a mistake.” They include love of leadership and victory in debate, and refusing to learn the knowledge one needs.
قُلْتُ : مَا الرِّئَاسَةُ ؟
Qultu: mā al-riʾāsatu?
I said: What is leadership?
قَالَ : حُبُّ التَّعْظِيمِ وَالتَّسْخِيرِ لِلْعِبَادِ وَالْحِقْرَةِ لَهُمْ ، وَأَلَّا يُرَدَّ شَيْءٌ مِنْ قَوْلِهِ ، وَلَا يُسَاوَى فِي الْعِلْمِ بِغَيْرِهِ ، وَلَا يُقَدَّمَ عَلَيْهِ غَيْرُهُ ، وَإِنْ وَعَظَ عَنَّفَ ، وَإِنْ وُعِظَ عَنَّفَ فَلَمْ يَقْبَلْ وَعَنَّفَ وَإِنْ عَلِمَ أَنَّهُ قَدْ أَخْطَأَ ، فَلَمَّا عَلَّمَهُ النَّاسُ أَوْ وَعَظُوهُ لَمْ يُظْهِرِ الرُّجُوعَ لِئَلَّا تَنْكَسِرَ رِئَاسَتُهُ .
Qāla: ḥubbu al-taʿẓīmi wa-al-taskhīri li-al-ʿibādi wa-al-ḥiqrati lahum, wa-ʾallā yuradda shayʾun min qawlihi, wa-lā yusāwā fī al-ʿilmi bi-ghayrihi, wa-lā yuqaddama ʿalayhi ghayruhu, wa-ʾin waʿaẓa ʿannafa, wa-ʾin wuʿiẓa ʿannafa fa-lam yaqbal wa-ʿannafa wa-ʾin ʿalima ʾannahu qad ʾakhṭaʾa, fa-lammā ʿallamahu al-nāsu ʾaw waʿaẓūhu lam yuẓhiri al-rujūʿa li-ʾallā tankasira riʾāsatuhu.
He said: Loving to be honored, to put people at one’s service and look down on them; wanting nothing one says to be rejected, no one else to be considered one’s equal in knowledge, and no one to be placed ahead of oneself. If he admonishes, he is harsh; if he is admonished, he responds harshly, refuses to accept it, and is harsh even when he knows he has been wrong. When people teach or admonish him, he does not openly retract, lest his leadership be undermined.
Source page 275
قُلْتُ : مَا الْمُبَاهَاةُ ، وَكَيْفَ هِيَ ، وَمَا تُورِثُ ، وَإِلَى مَا يَؤُولُ ضَرَرُهَا ؟
Qultu: mā al-mubāhātu, wa-kayfa hiya, wa-mā tūrithu, wa-ʾilā mā yaʾūlu ḍararuhā?
I said: What is vying to outshine others, what form does it take, what does it produce, and where does its harm lead?
قَالَ : الْمُبَاهَاةُ بِالْعِلْمِ وَالْعَمَلِ . فَأَمَّا بِالْعِلْمِ : فَالدَّوَامُ عَلَى الطَّلَبِ لِلْعِلْمِ ، وَكَثْرَةُ الْحِفْظِ لَهُ ، وَالْمُوَاظَبَةُ عَلَيْهِ ، وَكَثْرَةُ عَدَدِ مَنْ لَقِيَ مِنَ الْمُحَدِّثِينَ ، وَالْمُبَادَرَةُ إِلَى الْجَوَابِ حِينَ يُسْأَلُ هُوَ أَوْ غَيْرُهُ ؛ يُحِبُّ بِذَلِكَ أَنْ يُصِيبَ الْحَقَّ لِيَعْلُوَ أَوْ لِيَعْلَمَ أَنَّهُ فَوْقَهُ ، وَيَعْلَمَ غَيْرُهُ أَنَّهُ أَعْلَمُ مِنْهُ ، وَيُبَادِرُ إِلَى ذِكْرِ الْحَدِيثِ لِيَعْلَمَ صَاحِبُهُ أَنَّهُ أَعْلَمُ مِنْهُ ،
Qāla: al-mubāhātu bi-al-ʿilmi wa-al-ʿamali. Fa-ʾammā bi-al-ʿilmi: fa-al-dawāmu ʿalā al-ṭalabi li-al-ʿilmi, wa-kathratu al-ḥifẓi lahu, wa-al-muwāẓabatu ʿalayhi, wa-kathratu ʿadadi man laqiya mina al-muḥaddithīna, wa-al-mubādaratu ʾilā al-jawābi ḥīna yusʾalu huwa ʾaw ghayruhu; yuḥibbu bi-dhālika ʾan yuṣība al-ḥaqqa li-yaʿluwa ʾaw li-yaʿlama ʾannahu fawqahu, wa-yaʿlama ghayruhu ʾannahu ʾaʿlamu minhu, wa-yubādiru ʾilā dhikri al-ḥadīthi li-yaʿlama ṣāḥibuhu ʾannahu ʾaʿlamu minhu,
He said: Vying to outshine others in knowledge and deeds. In knowledge, it means constantly pursuing knowledge, memorizing a great deal of it, diligently applying oneself to it, meeting large numbers of hadith transmitters, and rushing to answer when either he or someone else is asked. He wants to reach the correct answer so that he can rise above the other person, or so that the other knows he is above him and realizes that he is more knowledgeable. He rushes to mention a report so that his companion will know that he is more knowledgeable than he is,
وَإِنْ ذَكَرَ صَاحِبُهُ حَدِيثًا أَخْبَرَ أَنَّهُ يَعْرِفُهُ ؛ مُبَاهَاةً ؛ لِيَفُوقَهُ .
Wa-ʾin dhakara ṣāḥibuhu ḥadīthan ʾakhbara ʾannahu yaʿrifuhu; mubāhātan; li-yafūqahu.
and if his companion mentions a report, he announces that he knows it, vying to outshine him and surpass him.
وَالْمُبَاهَاةُ بِالْعَمَلِ ، إِنِ اجْتَمَعَ هُوَ وَمَنْ يَذْكُرُ اللَّهَ ، عَزَّ وَجَلَّ أَوْ يُقَاتِلُ فِي سَبِيلِ اللَّهِ عَزَّ وَجَلَّ ، أَوْ يُصَلِّي ، أَوْ يَعْمَلُ عَمَلًا مِنْ أَعْمَالِ الْبِرِّ . . . فَإِنْ صَلَّى غَيْرُهُ قَامَ فَصَلَّى جَزَعًا أَنْ يَعْلُوَهُ ، وَيَكْرَهُ صَلَاةَ الْمُصَلِّي مَعَهُ لِيُرَى فَضْلُهُ ، وَإِنْ صَلَّيَا جَمِيعًا طَوَّلَ الصَّلَاةَ لِيَتَحَشَّمَ صَاحِبُهُ وَيَمَلَّ ، فَيَتْرُكَ الصَّلَاةَ ، فَيُرْفَعَ فَوْقَهُ ،
Wa-al-mubāhātu bi-al-ʿamali, ʾini ijtamaʿa huwa wa-man yadhkuru Allāha, ʿazza wa-jalla ʾaw yuqātilu fī sabīli Allāhi ʿazza wa-jalla, ʾaw yuṣallī, ʾaw yaʿmalu ʿamalan min ʾaʿmāli al-birri... fa-ʾin ṣallā ghayruhu qāma fa-ṣallā jazaʿan ʾan yaʿluwahu, wa-yakrahu ṣalāta al-muṣallī maʿahu li-yurā faḍluhu, wa-ʾin ṣallayā jamīʿan ṭawwala al-ṣalāta li-yataḥashshama ṣāḥibuhu wa-yamalla, fa-yatruka al-ṣalāta, fa-yurfaʿa fawqahu,
Vying to outshine others in deeds occurs when he joins someone remembering God, mighty and majestic, fighting in the path of God, mighty and majestic, praying, or performing some other good deed. If someone else prays, he rises and prays, distressed that the other might surpass him. He dislikes the other person praying alongside him because he wants his own superiority to be seen. If they both pray, he prolongs his prayer so that his companion feels constrained and grows weary, stops praying, and he himself is raised above him,
وَيَكُونَ قَدْ عَلَاهُ فِي الْمَنْزِلَةِ عِنْدَ مَنْ يَعْلَمُ ذَلِكَ ، أَوْ عِنْدَ الْمُصَلِّي مَعَهُ ، لِيَسْتَصْغِرَ نَفْسَهُ ، وَيَرْفَعَهُ عَلَى نَفْسِهِ ، وَيَرَى فَضْلَهُ عَلَيْهِ .
Wa-yakūna qad ʿalāhu fī al-manzilati ʿinda man yaʿlamu dhālika, ʾaw ʿinda al-muṣallī maʿahu, li-yastaṣghira nafsahu, wa-yarfaʿahu ʿalā nafsihi, wa-yarā faḍlahu ʿalayhi.
and has surpassed him in standing in the eyes of anyone who knows about it, or in the eyes of the person praying with him, so that the latter will belittle himself, place him above himself, and recognize his superiority.
وَكَذَلِكَ الْقِتَالُ فِي الْحَرْبِ ، يُبَادِرُ قُدَّامَ غَيْرِهِ ، وَيُحِبُّ أَنْ يَتَخَلَّفَ وَيَتَقَدَّمَ هُوَ ، وَيَحْمِلُ نَفْسَهُ عَلَى الْكَرِّ عَلَى الْعَدُوِّ بِكُلِّ مَا يَقْدِرُ عَلَيْهِ ؛ لِيَعْلُوَهُ ، وَيَرَى فَضْلَهُ عَلَيْهِ ، وَلَعَلَّهُ يُقْتَلُ عَلَى ذَلِكَ مُحْبَطًا أَجْرُهُ ، وَلَا آمَنُ مَقْتَ اللَّهِ عَزَّ وَجَلَّ لَهُ ، وَكَذَلِكَ فِي سَائِرِ الْأَعْمَالِ .
Wa-kadhālika al-qitālu fī al-ḥarbi, yubādiru quddāma ghayrihi, wa-yuḥibbu ʾan yatakhallafa wa-yataqaddama huwa, wa-yaḥmilu nafsahu ʿalā al-karri ʿalā al-ʿaduwwi bi-kulli mā yaqdiru ʿalayhi; li-yaʿluwahu, wa-yarā faḍlahu ʿalayhi, wa-laʿallahu yuqtalu ʿalā dhālika muḥbaṭan ʾajruhu, wa-lā ʾāmanu maqta Allāhi ʿazza wa-jalla lahu, wa-kadhālika fī sāʾiri al-ʾaʿmāli.
The same happens in battle. He hastens ahead of someone else, wanting the other to hang back while he advances, and drives himself to charge the enemy with every power he has, so that he may rise above the other and the other will see his superiority. He may even be killed in that state, his reward forfeited, and I cannot be confident that he will escape the loathing of God, mighty and majestic. The same applies to all other deeds.
وَأَمَّا الْمُبَاهَاةُ فِي الدُّنْيَا : فَالْمُبَاهَاةُ بِالْبِنَاءِ ، فَيُنْفِقُ مَا لَوْ كَانَ إِلَيْهِ وَحْدَهُ مَا أَنْفَقَهُ ، وَلَكِنْ لِمَنْ قَارَبَهُ مِنَ الْجِيرَانِ ، أَوْ مِنَ الْأَقَارِبِ وَالْأَصْحَابِ وَالْأَشْكَالِ مِنْ أَهْلِ عَمَلِهِ وَمِثْلِهِ ، فَأَنْفَقَ مِنَ النَّفَقَةِ أَكْثَرَ مِمَّا لَوْ كَانَ يُرِيدُ بِالْبِنَاءِ نَفْسَهُ ، فَأَنْفَقَ لِلْمُبَاهَاةِ أَضْعَافَ ذَلِكَ ؛ لِئَلَّا يَعْلُوَهُ غَيْرُهُ ، لِيَكُونَ هُوَ الْعَالِيَ عَلَيْهِ .
Wa-ʾammā al-mubāhātu fī al-dunyā: fa-al-mubāhātu bi-al-bināʾi, fa-yunfiqu mā law kāna ʾilayhi waḥdahu mā ʾanfaqahu, wa-lākin li-man qārabahu mina al-jīrāni, ʾaw mina al-ʾaqāribi wa-al-ʾaṣḥābi wa-al-ʾashkāli min ʾahli ʿamalihi wa-mithlihi, fa-ʾanfaqa mina al-nafaqati ʾakthara mimmā law kāna yurīdu bi-al-bināʾi nafsahu, fa-ʾanfaqa li-al-mubāhāti ʾaḍʿāfa dhālika; li-ʾallā yaʿluwahu ghayruhu, li-yakūna huwa al-ʿāliya ʿalayhi.
As for vying to outshine others in worldly things, there is doing so through buildings. He spends what he would not spend if it concerned him alone, but does so for the sake of nearby neighbors, relatives, companions, and peers in his occupation and people like himself. He spends more than he would if the building were intended simply for himself, spending many times that amount to outshine others, lest anyone surpass him, so that he will be the one above the other.
Source page 276
وَكَذَلِكَ فِي طَلَبِ الدُّنْيَا مُجْتَهِدًا فِي الطَّلَبِ ؛ لِئَلَّا يَعْلُوَهُ وَيَعْلُوَ هُوَ فِي شَرَفِ الْمَالِ وَذِكْرِهِ بِهِ ، وَكَذَلِكَ فِي الْخَدَمِ وَالْأَثَاثِ وَغَيْرِهِ .
Wa-kadhālika fī ṭalabi al-dunyā mujtahidan fī al-ṭalabi; li-ʾallā yaʿluwahu wa-yaʿluwa huwa fī sharafi al-māli wa-dhikrihi bihi, wa-kadhālika fī al-khadami wa-al-ʾathāthi wa-ghayrihi.
Likewise, he pursues worldly gain with great effort, lest the other rise above him and so that he himself may rise in the prestige of wealth and the reputation it brings. The same applies to servants, furnishings, and other things.
قُلْتُ : وَمَا التَّفَاخُرُ ؟
Qultu: wa-mā al-tafākhuru?
I said: And what is boasting?
قَالَ : التَّفَاخُرُ قَدْ يَجْمَعُ الْمُبَاهَاةَ فِي أَكْثَرِ مَعَانِيهِ ، وَلَكِنْ لَهُ أَسْبَابٌ يَنْفَرِدُ بِهَا مِثْلُ مَا قَدْ يُجَاءُ مَعَهَا فِي الْعِلْمِ ، فَيُخْرِجُهُ التَّفَاخُرُ بِالْعِلْمِ إِلَى الِاسْتِطَالَةِ عَلَيْهِ فَيَقُولُ : كَمْ سَمِعْتَ وَهَلْ تُحْسِنُ شَيْئًا ؟ وَمَا تَقُولُ فِي كَذَا وَكَذَا ؟ يَقُولُ ذَلِكَ لِغَيْرِهِ ، وَمَا يُحْسِنُ فُلَانٌ وَإِنْ لَمْ يُسْمِعْهُ ، وَمَا سَمِعَ مَا سَمِعْتُ ، وَمَا قَامَ مَقَامِي ؛
Qāla: al-tafākhuru qad yajmaʿu al-mubāhāta fī ʾakthari maʿānīhi, wa-lākin lahu ʾasbābun yanfaridu bihā mithlu mā qad yujāʾu maʿahā fī al-ʿilmi, fa-yukhrijuhu al-tafākhuru bi-al-ʿilmi ʾilā al-istiṭālati ʿalayhi fa-yaqūlu: kam samiʿta wa-hal tuḥsinu shayʾan? Wa-mā taqūlu fī kadhā wa-kadhā? Yaqūlu dhālika li-ghayrihi, wa-mā yuḥsinu fulānun wa-ʾin lam yusmiʿhu, wa-mā samiʿa mā samiʿtu, wa-mā qāma maqāmī;
He said: In most of its meanings, boasting may include vying to outshine others, but it has features of its own, such as what may accompany that rivalry in knowledge. Boasting in knowledge leads him to act superior to someone else and say, “How much have you heard? Do you know anything properly? What do you say about such-and-such?” He says this to the other person. Or, even without letting the man hear him, he says, “What does so-and-so know? He has not heard what I have heard or occupied the position I have occupied,”
افْتِخَارًا عَلَيْهِ ، وَكَذَلِكَ التَّفَاخُرُ بِالدُّنْيَا مَعَ الْمُبَاهَاةِ فَيَقُولُ : أَنْتَ فَقِيرٌ لَا مَالَ لَكَ ، وَكَمْ رَبِحْتَ ؟ وَكَمْ عِنْدَكَ مِنَ الْمَالِ ، وَمَتَى مَلَكْتَ الْمَالَ ؟ وَعِنْدِي أَكْثَرُ مِمَّا تَمْلِكُ ، وَمَوْلَايَ أَغْنَى مِنْكَ !
Iftikhāran ʿalayhi, wa-kadhālika al-tafākhuru bi-al-dunyā maʿa al-mubāhāti fa-yaqūlu: ʾanta faqīrun lā māla laka, wa-kam rabiḥta? Wa-kam ʿindaka mina al-māli, wa-matā malakta al-māla? Wa-ʿindī ʾaktharu mimmā tamliku, wa-mawlāya ʾaghnā minka!
boasting over him. Likewise, boasting in worldly things accompanies vying to outshine others: he says, “You are poor; you have no wealth. How much have you earned? How much money do you have, and when did you ever possess wealth? I have more than you own, and my client is richer than you!”
وَكَذَلِكَ فِي الْعَمَلِ أَنْ يَقُولَ : مَا قُمْتَ فِي الْحَرْبِ مَقَامَ الْفُرْسَانِ ، وَمَا كَرَرْتَ ، وَلَقَدْ جَبُنْتَ ، وَمَا أَحْسَنْتَ الْكَرَّ ، وَكَذَلِكَ فِي الْمُنَاظَرَةِ وَالْمُفَاخَرَةِ يَقُولُ : كَمْ تَحْفَظُ مِنَ الْحَدِيثِ ؟ وَمَنْ لَقِيتَ مِنَ الْمَشْيَخَةِ ؟ وَكَمْ أَدْرَكْتَ مِنَ الْعُلَمَاءِ ؟ وَمَا كَانَ فُلَانٌ يُقَدِّمُكَ وَقَدْ كَانَ يُقَدِّمُنِي عَلَيْكَ ! وَيَقُولُ ذَلِكَ لِغَيْرِهِ مِنْ غَيْرِ أَنْ يُسْمِعَهُ ؛ افْتِخَارًا عَلَيْهِ ،
Wa-kadhālika fī al-ʿamali ʾan yaqūla: mā qumta fī al-ḥarbi maqāma al-fursāni, wa-mā kararta, wa-la-qad jabunta, wa-mā ʾaḥsanta al-karra, wa-kadhālika fī al-munāẓarati wa-al-mufākharati yaqūlu: kam taḥfaẓu mina al-ḥadīthi? Wa-man laqīta mina al-mashyakhati? Wa-kam ʾadrakta mina al-ʿulamāʾi? Wa-mā kāna fulānun yuqaddimuka wa-qad kāna yuqaddimunī ʿalayka! Wa-yaqūlu dhālika li-ghayrihi min ghayri ʾan yusmiʿahu; iftikhāran ʿalayhi,
Likewise, with deeds he says, “You did not take the stand of a true horseman in battle. You did not charge; you were afraid, and you did not charge well.” Likewise, in debate and competitive boasting he says, “How many reports do you know by heart? Which teachers have you met? How many scholars did you live to encounter? So-and-so never gave you precedence; he used to give me precedence over you!” He also says this to someone else without letting the person concerned hear it, boasting over him.
فَيُخْرِجُهُ الرِّيَاءُ إِلَى إِظْهَارِ التَّكَبُّرِ عَلَيْهِ وَالِاسْتِطَالَةِ وَالْبَغْيِ عَلَيْهِ .
Fa-yukhrijuhu al-riyāʾu ʾilā ʾiẓhāri al-takabburi ʿalayhi wa-al-istiṭālati wa-al-baghyi ʿalayhi.
Ostentation thus leads him to display arrogance toward the other person, act superior, and wrong him.
وَالتَّكَاثُرُ قَدْ يُجَامِعُ التَّفَاخُرَ وَيَزِيدُ عَلَيْهِ فِي بَعْضِ مَعَانِيهِ وَهُوَ مِثْلُ قَوْلِهِ :
Wa-al-takāthuru qad yujāmiʿu al-tafākhura wa-yazīdu ʿalayhi fī baʿḍi maʿānīhi wa-huwa mithlu qawlihi:
Competing to have more may accompany boasting and go beyond it in some respects. It is like his saying:
سَمِعْتُ كَذَا وَكَذَا مِنَ الْحَدِيثِ ، وَغَزَوْتُ كَذَا وَكَذَا غَزْوَةً ، وَحَجَجْتُ كَذَا وَكَذَا حَجَّةً ، وَأَدْرَكْتُ مِنَ الْمَشْيَخَةِ كَذَا وَكَذَا ، وَمَا أَفْطَرْتُ مُذْ كَذَا وَكَذَا ، وَمَنْ يَنَامُ بِالسَّحَرِ ؟ فَإِنْ كَانَ مُكَاثِرًا أَوْ مُفَاخِرًا فَطِنًا - يُرِيدُ أَنْ يُحْمَدَ وَيُفَاخِرَ وَلَا يُذَمَّ - لَمْ يُصَرِّحْ بِذَلِكَ ، وَلَكِنْ عَرَّضَ بِجَمِيعِ ذَلِكَ لِيَنَالَ الْمُبَاهَاةَ وَالْمُفَاخَرَةَ وَالْمُكَاثَرَةَ ،
Samiʿtu kadhā wa-kadhā mina al-ḥadīthi, wa-ghazawtu kadhā wa-kadhā ghazwatan, wa-ḥajajtu kadhā wa-kadhā ḥajjatan, wa-ʾadraktu mina al-mashyakhati kadhā wa-kadhā, wa-mā ʾafṭartu mudh kadhā wa-kadhā, wa-man yanāmu bi-al-saḥari? Fa-ʾin kāna mukāthiran ʾaw mufākhiran faṭinan - yurīdu ʾan yuḥmada wa-yufākhira wa-lā yudhamma - lam yuṣarriḥ bi-dhālika, wa-lākin ʿarraḍa bi-jamīʿi dhālika li-yanāla al-mubāhāta wa-al-mufākharata wa-al-mukātharata,
“I have heard so many reports, joined so many military expeditions, performed so many pilgrimages, and encountered so many teachers. I have not broken my fast since such-and-such a time. Who sleeps before dawn?” If he is shrewd in competing to have more or in boasting, wanting to be praised and to boast without being censured, he does not state this openly. Instead, he hints at all of it to obtain the satisfaction of outshining, boasting, and claiming more,
Source page 277
وَلَا يُصَرِّحُ فَيَقُولُوا : مُبَاهٍ مُرَاءٍ ، مُفَاخِرٌ ، مُكَاثِرٌ . وَهَذِهِ بَعْضُهَا تُجَامِعُ بَعْضًا وَلَكِنْ يَزِيدُ بَعْضُهَا عَلَى بَعْضٍ ، فَمِنْ ثَمَّ فَرَّقَ الْكِتَابُ وَالسُّنَّةُ بَيْنَهُمَا ، وَذَلِكَ قَوْلُ اللَّهِ عَزَّ وَجَلَّ : وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِي الْأَمْوَالِ وَالْأَوْلَادِ .
Wa-lā yuṣarriḥu fa-yaqūlū: mubāhin murāʾin, mufākhirun, mukāthirun. Wa-hādhihi baʿḍuhā tujāmiʿu baʿḍan wa-lākin yazīdu baʿḍuhā ʿalā baʿḍin, fa-min thamma farraqa al-kitābu wa-al-sunnatu baynahumā, wa-dhālika qawlu Allāhi ʿazza wa-jalla: wa-zīnatun wa-tafākhurun baynakum wa-takāthurun fī al-ʾamwāli wa-al-ʾawlādi.
without speaking openly and prompting people to say, “He is vying to outshine others, showing off, boasting, and competing to have more.” These traits overlap, but some extend beyond others. That is why the Book and the Sunna distinguish between them, as in the words of God, mighty and majestic: “Adornment, boasting among yourselves, and competing for more wealth and children.”
وَقَدْ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : « مَنْ طَلَبَ الدُّنْيَا مُكَاثِرًا مُفَاخِرًا » وَقَالَ فِي الْحَدِيثِ خِلَالًا فَفَرَّقَ بَيْنَهُمَا .
Wa-qad qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «Man ṭalaba al-dunyā mukāthiran mufākhiran» wa-qāla fī al-ḥadīthi khilālan fa-farraqa baynahumā.
The Prophet, may God bless him and grant him peace, said, “Whoever pursues this world to amass more and boast.” In the report he named several traits, distinguishing between the two.
قُلْتُ : فَالتَّحَاسُدُ .
Qultu: fa-al-taḥāsudu.
I said: And envying one another?
قَالَ : يَبْعَثُ عَلَيْهِ الرِّيَاءُ وَغَيْرُهُ ، فَأَمَّا مَا كَانَ مِنَ الرِّيَاءِ فَحَسَدًا وَنَفَاسَةً أَنْ يُدْرِكَ [ غَيْرُهُ ] مِنَ الْمَنْزِلَةِ أَكْثَرَ مِمَّا يُدْرِكُ ، وَمِنْ حَمْدِ النَّاسِ أَكْثَرَ مِمَّا يُدْرِكُ مِنَ الْحَمْدِ ، فَيُحِبُّ أَنْ تَزُولَ عَنْهُمُ النِّعَمُ ؛ لِئَلَّا يَعْلُوَهُ بِهَا فَيَكُونَ دُونَهُمْ عِنْدَ إِخْوَانِهِمْ وَغَيْرِهِمْ ،
Qāla: yabʿathu ʿalayhi al-riyāʾu wa-ghayruhu, fa-ʾammā mā kāna mina al-riyāʾi fa-ḥasadan wa-nafāsatan ʾan yudrika [ghayruhu] mina al-manzilati ʾakthara mimmā yudriku, wa-min ḥamdi al-nāsi ʾakthara mimmā yudriku mina al-ḥamdi, fa-yuḥibbu ʾan tazūla ʿanhumu al-niʿamu; li-ʾallā yaʿluwahu bihā fa-yakūna dūnahum ʿinda ʾikhwānihim wa-ghayrihim,
He said: Ostentation and other things prompt it. When it comes from ostentation, it is envy and begrudging that someone else might attain more standing than he does, and more praise from people than he obtains. He wants their blessings to disappear so that they will not rise above him through them, leaving him beneath them in the eyes of their brothers and others.
وَقَدْ رُوِيَ عَنْ عُمَرَ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ قَالَ لِأَبِي أُمَيَّةَ : لَا أَبْقَانِيَ اللَّهُ وَإِيَّاكَ إِلَى زَمَانٍ يُتَغَايَرُ فِيهِ عَلَى الْعِلْمِ ؛ كَمَا يُتَغَايَرُ عَلَى النِّسَاءِ .
Wa-qad ruwiya ʿan ʿUmara raḍiya Allāhu ʿanhu ʾannahu qāla li-ʾAbī ʾUmayyata: lā ʾabqāniya Allāhu wa-ʾiyyāka ʾilā zamānin yutaghāyaru fīhi ʿalā al-ʿilmi; kamā yutaghāyaru ʿalā al-nisāʾi.
It is related that ʿUmar, may God be pleased with him, said to Abū Umayya, “May God not preserve either me or you until a time when people jealously compete over knowledge as they jealously compete over women.”
قُلْتُ : وَكَيْفَ يَرُدُّ الْحَقَّ وَهُوَ يَعْلَمُ أَنَّهُ حَقٌّ ؟
Qultu: wa-kayfa yaruddu al-ḥaqqa wa-huwa yaʿlamu ʾannahu ḥaqqun?
I said: How does he reject the truth while knowing it is true?
قَالَ : لِكَرَاهَةِ أَنْ يُقِرَّ لَهُ بِالصَّوَابِ فَيَعْلُوَهُ ؛ وَلِذَلِكَ تَفَرَّقَ أَهْلُ الْكِتَابِ بَغْيًا بَيْنَهُمْ وَحَسَدًا .
Qāla: li-karāhati ʾan yuqirra lahu bi-al-ṣawābi fa-yaʿluwahu; wa-li-dhālika tafarraqa ʾahlu al-kitābi baghyan baynahum wa-ḥasadan.
He said: Because he dislikes acknowledging that the other is right, allowing him to rise above him. That is why the People of the Book divided, through mutual wrongdoing and envy.
قُلْتُ : فَحُبُّ الْغَلَبَةِ ؟
Qultu: fa-ḥubbu al-ghalabati?
I said: And the love of winning?
Source page 278
قَالَ : حُبُّ الْغَلَبَةِ قَدْ تَعْتَرِي مِنَ الرِّيَاءِ وَغَيْرِهِ . فَأَمَّا مَا يَعْتَرِي مِنَ الرِّيَاءِ فَكَرَاهَةُ أَنْ يَغْلِبَهُ فِي الْمُنَاظَرَةِ ، وَيَرْتَفِعَ عَلَيْهِ مَنْ غَلَبَهُ ، وَيَتَّضِحَ عِنْدَ مَنْ يَعْلَمُ ذَلِكَ مِنْهُ ، وَيُحِبُّ أَنْ يَغْلِبَ فَيُعَظَّمَ عَلَيْهِ ، وَيُثْنَى عَلَيْهِ ، وَيُبَرَّ وَيُوصَلَ بِالْأَثَرَةِ عَلَيْهِ ، وَكَمْ مِنْ عَبْدٍ قَدْ صَارَمَ رَجُلًا فِي عِلْمٍ فَنَاظَرَهُ حَتَّى غَلَبَهُ ، وَقَدْ كَانَ الْمَغْلُوبُ يُبَرُّ وَيُعَظَّمُ ،
Qāla: ḥubbu al-ghalabati qad taʿtarī mina al-riyāʾi wa-ghayrihi. Fa-ʾammā mā yaʿtarī mina al-riyāʾi fa-karāhatu ʾan yaghlibahu fī al-munāẓarati, wa-yartafiʿa ʿalayhi man ghalabahu, wa-yattaḍiḥa ʿinda man yaʿlamu dhālika minhu, wa-yuḥibbu ʾan yaghliba fa-yuʿaẓẓama ʿalayhi, wa-yuthnā ʿalayhi, wa-yubarra wa-yūṣala bi-al-ʾatharati ʿalayhi, wa-kam min ʿabdin qad ṣārama rajulan fī ʿilmin fa-nāẓarahu ḥattā ghalabahu, wa-qad kāna al-maghlūbu yubarru wa-yuʿaẓẓamu,
He said: The love of winning may arise from ostentation or something else. When it arises from ostentation, it is a dislike of being defeated in debate, of the victor rising above him, and of his position becoming clear to those who know about it. He wants to win so that he will be honored above the other, praised, treated kindly, and given gifts in preference to him. How many a person has challenged another over a point of knowledge and debated him until he defeated him, when the defeated man had previously received kindness and honor!
فَجَفَاهُ مَنْ كَانَ يَبَرُّهُ حِينَ غَلَبَهُ ، وَمَالَ بِالْبِرِّ وَالتَّعْظِيمِ إِلَى الْغَالِبِ ، فَيُحِبُّ أَنْ يُخْطِئَ غَيْرُهُ وَيُصِيبَ هُوَ ، وَإِنْ أَصَابَ اغْتَمَّ لِذَلِكَ !
Fa-jafāhu man kāna yabarruhu ḥīna ghalabahu, wa-māla bi-al-birri wa-al-taʿẓīmi ʾilā al-ghālibi, fa-yuḥibbu ʾan yukhṭiʾa ghayruhu wa-yuṣība huwa, wa-ʾin ʾaṣāba ightamma li-dhālika!
When he was defeated, those who had treated him kindly turned cold toward him and redirected their kindness and honor to the victor. So a person wants someone else to be wrong and himself to be right; if the other is right, it saddens him!
وَتِلْكَ نَهْمَةُ إِبْلِيسَ فِي الْعِبَادِ أَنْ يُخْطِئُوا فِي دِينِ اللَّهِ عَزَّ وَجَلَّ وَلَا يُصِيبُوا ، وَيَغْتَمُّ إِنْ أَصَابُوا ، وَلَا يَتَفَهَّمُ مَا يَقُولُ مُنَاظِرُهُ ، إِنَّمَا هِمَّتُهُ الرَّدُّ وَالشَّغَبُ ، وَبِذَلِكَ وَصَفَ اللَّهُ عَزَّ وَجَلَّ الْكُفَّارَ ، فَقَالَ تَعَالَى : وَقَالَ الَّذِينَ كَفَرُوا لَا تَسْمَعُوا لِهَذَا الْقُرْآنِ وَالْغَوْا فِيهِ لَعَلَّكُمْ تَغْلِبُونَ .
Wa-tilka nahmatu ʾIblīsa fī al-ʿibādi ʾan yukhṭiʾū fī dīni Allāhi ʿazza wa-jalla wa-lā yuṣībū, wa-yaghtammu ʾin ʾaṣābū, wa-lā yatafahhamu mā yaqūlu munāẓiruhu, ʾinnamā himmatuhu al-raddu wa-al-shaghabu, wa-bi-dhālika waṣafa Allāhu ʿazza wa-jalla al-kuffāra, fa-qāla taʿālā: wa-qāla alladhīna kafarū lā tasmaʿū li-hādhā al-qurʾāni wa-alghaw fīhi laʿallakum taghlibūna.
That is Iblīs’s craving concerning God’s servants: that they should be wrong in the religion of God, mighty and majestic, rather than right; he is saddened when they are right. The disputant does not try to understand what his opponent says. His only concern is to rebut and create confusion. God, mighty and majestic, described the unbelievers in these terms, saying, exalted, “Those who disbelieved said, ‘Do not listen to this Qur’an, and make a din over it, so that you may prevail.’”
قُلْتُ : وَكَيْفَ يَتْرُكُ التَّعَلُّمَ لِمَا يَحْتَاجُ إِلَيْهِ وَلَا يَسْأَلُ عَنْهُ ؟
Qultu: wa-kayfa yatruku al-taʿalluma li-mā yaḥtāju ʾilayhi wa-lā yasʾalu ʿanhu?
I said: How does he refuse to learn what he needs and fail to ask about it?
قَالَ : قَدْ يَعْتَرِي ذَلِكَ مِنَ الرِّيَاءِ وَغَيْرِهِ . فَأَمَّا مَا يَعْتَرِي مِنْهُ مِنْ قِبَلِ الرِّيَاءِ فَكَرَاهَةُ أَنْ يَسْأَلَ عَنْ أَمْرٍ فَيُقَالَ : هَذَا لَا يُحْسِنُ مِثْلَ هَذَا ، فَيَدَعُ الْحَقَّ أَنْ يَطْلُبَهُ وَالْحَرَامَ أَنْ يَسْأَلَ عَنْهُ ، وَهُوَ يَعْلَمُ أَنَّهُ يَحْتَاجُ إِلَيْهِ ، ثُمَّ تُوَهِّمُهُ نَفْسُهُ أَنَّ ذَلِكَ مِنْهُ حَيَاءٌ ، وَإِنَّمَا هُوَ مِنْهُ رِيَاءٌ ،
Qāla: qad yaʿtarī dhālika mina al-riyāʾi wa-ghayrihi. Fa-ʾammā mā yaʿtarī minhu min qibali al-riyāʾi fa-karāhatu ʾan yasʾala ʿan ʾamrin fa-yuqāla: hādhā lā yuḥsinu mithla hādhā, fa-yadaʿu al-ḥaqqa ʾan yaṭlubahu wa-al-ḥarāma ʾan yasʾala ʿanhu, wa-huwa yaʿlamu ʾannahu yaḥtāju ʾilayhi, thumma tuwahhimuhu nafsuhu ʾanna dhālika minhu ḥayāʾun, wa-ʾinnamā huwa minhu riyāʾun,
He said: This may arise from ostentation or something else. When it comes from ostentation, it is a dislike of asking about a matter and having people say, “He does not even understand something like this.” He neglects to seek the truth or ask about what is forbidden, although he knows he needs that knowledge. Then his self makes him imagine that this is modesty on his part, when it is really ostentation.
وَلَوْ كَانَ حَيَاءً لَكَانَ مِنَ اللَّهِ عَزَّ وَجَلَّ أَحَقَّ أَنْ يَسْتَحْيِيَ - زَعَمَ - مِنَ النَّاسِ أَنْ يَطْلُبَ الْحَقَّ فَيَعْلَمُوا بِذَلِكَ فَيَفْطَنُوا بِجَهْلِهِ ، وَلَا يَسْتَحْيِي مِنَ اللَّهِ عَزَّ وَجَلَّ وَقَدْ عَلِمَ أَنَّ اللَّهَ عَزَّ وَجَلَّ يَعْلَمُ أَنَّهُ يَدَعُ الْحَقَّ أَنْ يَتَعَلَّمَهُ وَيَطْلُبَهُ .
Wa-law kāna ḥayāʾan la-kāna mina Allāhi ʿazza wa-jalla ʾaḥaqqa ʾan yastaḥyiya - zaʿama - mina al-nāsi ʾan yaṭluba al-ḥaqqa fa-yaʿlamū bi-dhālika fa-yafṭanū bi-jahlihi, wa-lā yastaḥyī mina Allāhi ʿazza wa-jalla wa-qad ʿalima ʾanna Allāha ʿazza wa-jalla yaʿlamu ʾannahu yadaʿu al-ḥaqqa ʾan yataʿallamahu wa-yaṭlubahu.
If it were modesty, he would have more reason to feel shame before God, mighty and majestic. He claims to feel ashamed before people of seeking the truth, lest they know about it and recognize his ignorance. Yet he feels no shame before God, mighty and majestic, knowing that God, mighty and majestic, knows he is neglecting to learn and seek the truth.
وَهَذِهِ الْأَخْلَاقُ كُلُّهَا تَتَشَعَّبُ مِنَ الْعُجْبِ وَالْكِبْرِ وَغَيْرِهِ ، وَإِنَّمَا أَخْبَرْنَا بِمَا يَهِيجُ عَنِ الرِّيَاءِ ، وَلَقَدْ جَاءَ الْأَثَرُ بِذَلِكَ ؛ بِالنَّهْيِ وَالذَّمِّ مِنْ قِبَلِ الرِّيَاءِ ، فَرُوِيَ عَنْ حُذَيْفَةَ رَضِيَ اللَّهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : « لَا تَطْلُبُوا الْعِلْمَ لِتُبَاهُوا بِهِ الْعُلَمَاءَ ، أَوْ تُمَارُوا بِهِ السُّفَهَاءَ ، وَلَا تَجْتَرُّوا بِهِ أَبْصَارَ النَّاسِ إِلَيْكُمْ » .
Wa-hādhihi al-ʾakhlāqu kulluhā tatashaʿʿabu mina al-ʿujbi wa-al-kibri wa-ghayrihi, wa-ʾinnamā ʾakhbarnā bi-mā yahīju ʿani al-riyāʾi, wa-la-qad jāʾa al-ʾatharu bi-dhālika; bi-al-nahyi wa-al-dhammi min qibali al-riyāʾi, fa-ruwiya ʿan Ḥudhayfata raḍiya Allāhu ʿanhu ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama qāla: «Lā taṭlubū al-ʿilma li-tubāhū bihi al-ʿulamāʾa, ʾaw tumārū bihi al-sufahāʾa, wa-lā tajtarrū bihi ʾabṣāra al-nāsi ʾilaykum».
All these traits branch out from self-admiration, arrogance, and other things; we have described only what arises from ostentation. Transmitted reports contain prohibition and censure of them as expressions of ostentation. It is related from Ḥudhayfa, may God be pleased with him, that the Prophet, may God bless him and grant him peace, said, “Do not seek knowledge to outshine scholars or dispute with fools, and do not use it to draw people’s eyes toward you.”
Source page 279
قَالَ كَعْبٌ : يَأْتِي عَلَى النَّاسِ زَمَانٌ يَتَغَايَرُونَ فِيهِ عَلَى الْعِلْمِ ؛ كَمَا يَتَغَايَرُونَ عَلَى النِّسَاءِ فَذَلِكَ حَظُّهُمْ مِنْهُ .
Qāla Kaʿbun: yaʾtī ʿalā al-nāsi zamānun yataghāyarūna fīhi ʿalā al-ʿilmi; kamā yataghāyarūna ʿalā al-nisāʾi fa-dhālika ḥaẓẓuhum minhu.
Kaʿb said, “A time will come when people jealously compete over knowledge as they jealously compete over women. That will be all they gain from it.”
Source page 280
بَابُ عَلَامَةِ الْمُرَائِي فِي نَفْسِهِ
Bābu ʿalāmati al-murāʾī fī nafsihi
Chapter on the Signs of Ostentation Within Oneself
قُلْتُ : فَمَا عَلَامَةُ الْمُرَائِي فِي نَفْسِهِ ؟
Qultu: fa-mā ʿalāmatu al-murāʾī fī nafsihi?
I said: What sign does someone who shows off have within himself?
قَالَ : يُحِبُّ الْحَمْدَ عَلَى طَاعَةِ اللَّهِ عَزَّ وَجَلَّ ، وَيَكْرَهُ الذَّمَّ فَيَدَعُ الطَّاعَةَ مِنْ أَجْلِ الذَّمِّ ، وَإِذَا عَمِلَ عَمَلًا لَمْ يَعْلَمْ بِهِ غَيْرُ اللَّهِ عَزَّ وَجَلَّ ، أَوْ عَلِمَ عِلْمًا لَمْ يَعْلَمْ بِهِ إِلَّا اللَّهُ لَمْ تَقْنَعْ نَفْسُهُ فِي عِلْمِهِ وَعَمَلِهِ بِعِلْمِ اللَّهِ عَزَّ وَجَلَّ وَنَظَرِهِ وَسَمْعِهِ وَحْدَهُ ، حَتَّى يَغْلِبَ عَلَى قَلْبِهِ الطَّلَبُ لِعِلْمِ غَيْرِهِ ، يَهْتَمُّ لِذَلِكَ !
Qāla: yuḥibbu al-ḥamda ʿalā ṭāʿati Allāhi ʿazza wa-jalla, wa-yakrahu al-dhamma fa-yadaʿu al-ṭāʿata min ʾajli al-dhammi, wa-ʾidhā ʿamila ʿamalan lam yaʿlam bihi ghayru Allāhi ʿazza wa-jalla, ʾaw ʿalima ʿilman lam yaʿlam bihi ʾillā Allāhu lam taqnaʿ nafsuhu fī ʿilmihi wa-ʿamalihi bi-ʿilmi Allāhi ʿazza wa-jalla wa-naẓarihi wa-samʿihi waḥdahu, ḥattā yaghliba ʿalā qalbihi al-ṭalabu li-ʿilmi ghayrihi, yahtammu li-dhālika!
He said: He loves praise for obedience to God, mighty and majestic, and hates blame, so he abandons obedience because of blame. When he performs a deed known only to God, mighty and majestic, or possesses knowledge of which only God knows, his self is not content, regarding his knowledge and deeds, with the knowledge, sight, and hearing of God alone, mighty and majestic. The desire for someone else to know gains control of his heart, and he becomes preoccupied with it!
فَإِنِ اطَّلَعُوا عَلَيْهِ ارْتَاحَ قَلْبُهُ لِذَلِكَ وَسُرَّ بِحَمْدِهِمْ ! وَأَخَفُّ النَّاسِ عَلَيْهِ مَنْ حَمِدَهُ وَأَثْنَى عَلَيْهِ ، وَأَثْقَلُهُمْ مَنْ تَرَكَ حَمْدَهُ وَالثَّنَاءَ عَلَيْهِ . وَلَا تَسْخُو نَفْسُهُ بِإِتْيَانِ طَاعَةٍ لِلَّهِ لَا يَعْلَمُ بِهَا أَحَدٌ ، فَإِنْ أَرَادَ نَفْسَهُ عَلَى ذَلِكَ ثَقُلَ عَلَيْهِ وَلَمْ تُطَاوِعْهُ عَلَيْهِ .
Fa-ʾini iṭṭalaʿū ʿalayhi irtāḥa qalbuhu li-dhālika wa-surra bi-ḥamdihim! Wa-ʾakhaffu al-nāsi ʿalayhi man ḥamidahu wa-ʾathnā ʿalayhi, wa-ʾathqaluhum man taraka ḥamdahu wa-al-thanāʾa ʿalayhi. Wa-lā taskhū nafsuhu bi-ʾityāni ṭāʿatin li-llāhi lā yaʿlamu bihā ʾaḥadun, fa-ʾin ʾarāda nafsahu ʿalā dhālika thaqula ʿalayhi wa-lam tuṭāwiʿhu ʿalayhi.
If they discover it, his heart is relieved and he rejoices in their praise. The people most agreeable to him are those who praise and commend him; the most burdensome are those who withhold praise and commendation. His self is unwilling to perform an act of obedience to God that no one knows about. If he tries to make himself do so, it weighs heavily on him and his self refuses to cooperate.
وَقَدْ رُوِيَ عَنْ رَجُلٍ : أَنَّهُ عَرَضَ عَلَى نَفْسِهِ فِي أَيَّامِ بَابَكَ وَهُوَ يُقَاتِلُ الْمُسْلِمِينَ فَقَالَ لِنَفْسِهِ : أَتُحِبِّينَ أَنْ تَقْتُلِي بَابَكَ وَلَا يَعْلَمَ بِذَلِكَ أَحَدٌ ؟ فَأَبَتْ وَقَالَتْ : مِثْلُ بَابَكَ يُقْتَلُ وَلَا يَعْلَمُ بِهِ أَحَدٌ !
Wa-qad ruwiya ʿan rajulin: ʾannahu ʿaraḍa ʿalā nafsihi fī ʾayyāmi Bābaka wa-huwa yuqātilu al-muslimīna fa-qāla li-nafsihi: ʾa-tuḥibbīna ʾan taqtulī Bābaka wa-lā yaʿlama bi-dhālika ʾaḥadun? Fa-ʾabat wa-qālat: mithlu Bābaka yuqtalu wa-lā yaʿlamu bihi ʾaḥadun!
It is related of a man that, in the days when Bābak was fighting the Muslims, he put this question to his self: “Would you like to kill Bābak without anyone knowing about it?” It refused and said, “Someone like Bābak killed, and no one knows about it!”
Source page 281
بَابُ مَا يَجِبُ أَنْ يُلْزِمَهُ الْمُرِيدُ نَفْسَهُ عِنْدَ عَمَلِ السِّرِّ وَالْعَلَانِيَةِ
Bābu mā yajibu ʾan yulzimahu al-murīdu nafsahu ʿinda ʿamali al-sirri wa-al-ʿalāniyati
Chapter on What the Aspirant Must Require of Himself in Private and Public Deeds
قُلْتُ : فَمَا الَّذِي أَوْلَى بِهِ أَنْ يُلْزِمَهُ قَلْبَهُ قَبْلَ الْعَمَلِ وَفِيهِ ، وَبَعْدَهُ ؟
Qultu: fa-mā alladhī ʾawlā bihi ʾan yulzimahu qalbahu qabla al-ʿamali wa-fīhi, wa-baʿdahu?
I said: What should he most properly require of his heart before, during, and after the deed?
قَالَ : أَنْ يَكُونَ يَعْمَلُ الْعَمَلَ لَا يُرِيدُ أَنْ يَعْلَمَ بِهِ إِلَّا اللَّهُ عَزَّ وَجَلَّ وَحْدَهُ ، قَانِعًا بِعِلْمِ اللَّهِ عَزَّ وَجَلَّ دُونَ عِلْمِ غَيْرِهِ ، لِأَنَّهُ قَلَّ مَنْ يَقْنَعُ بِعِلْمِ اللَّهِ عَزَّ وَجَلَّ إِلَّا الْخَائِفُ مِنَ اللَّهِ عَزَّ وَجَلَّ ؛ لِأَنَّ الْعَبْدَ إِذَا أَرَادَ الْعَمَلَ مِنْ عَمَلِ جَوَارِحِهِ أَوْ عَمَلٍ فِي بَاطِنِهِ ، أَوِ ابْتَدَأَ فِيهِ كَالْفِكْرِ الَّذِي يُهَيِّجُ الْبُكَاءَ وَالْأَحْزَانَ ،
Qāla: ʾan yakūna yaʿmalu al-ʿamala lā yurīdu ʾan yaʿlama bihi ʾillā Allāhu ʿazza wa-jalla waḥdahu, qāniʿan bi-ʿilmi Allāhi ʿazza wa-jalla dūna ʿilmi ghayrihi, li-ʾannahu qalla man yaqnaʿu bi-ʿilmi Allāhi ʿazza wa-jalla ʾillā al-khāʾifu mina Allāhi ʿazza wa-jalla; li-ʾanna al-ʿabda ʾidhā ʾarāda al-ʿamala min ʿamali jawāriḥihi ʾaw ʿamalin fī bāṭinihi, ʾawi ibtadaʾa fīhi ka-al-fikri alladhī yuhayyiju al-bukāʾa wa-al-ʾaḥzāna,
He said: He should perform the deed wanting only God, mighty and majestic, to know of it, content with the knowledge of God, mighty and majestic, without anyone else’s knowledge. Few are content with the knowledge of God, mighty and majestic, except those who fear God, mighty and majestic. For when the servant intends an action of his limbs or an inward action, or begins it, such as reflection that stirs weeping and sorrow,
جَزِعَتِ النَّفْسُ أَنْ يَكُونَ يَعْمَلُ عَمَلًا عَظِيمًا لَهُ عِنْدَ النَّاسِ قَدْرٌ عَظِيمٌ وَلَا يَعْلَمُونَ بِهِ ، فَتَغْلِي لِذَلِكَ غَلَيَانًا تَقُولُ بِهِ : مِثْلُ هَذِهِ الْفَضِيلَةِ لَا يَعْلَمُ بِهَا أَحَدٌ ! لَوْ عَلِمُوا مِنْكَ لَقُمْتَ عِنْدَهُمْ مَقَامًا كَبِيرًا ، وَلَا يَعْلَمُ الْعَبْدُ أَنَّ فِي ذَلِكَ ضَعَةَ قَدْرِهِ عِنْدَ اللَّهِ عَزَّ وَجَلَّ ، فَلْيَقْنَعْ بِعِلْمِ اللَّهِ عَزَّ وَجَلَّ ،
Jaziʿati al-nafsu ʾan yakūna yaʿmalu ʿamalan ʿaẓīman lahu ʿinda al-nāsi qadrun ʿaẓīmun wa-lā yaʿlamūna bihi, fa-taghlī li-dhālika ghalayānan taqūlu bihi: mithlu hādhihi al-faḍīlati lā yaʿlamu bihā ʾaḥadun! Law ʿalimū minka la-qumta ʿindahum maqāman kabīran, wa-lā yaʿlamu al-ʿabdu ʾanna fī dhālika ḍaʿata qadrihi ʿinda Allāhi ʿazza wa-jalla, fa-l-yaqnaʿ bi-ʿilmi Allāhi ʿazza wa-jalla,
the self is distressed that he should perform a great deed, one highly valued by people, without their knowing it. It boils with agitation over this, saying, “A virtue like this, and no one knows about it! If they knew this of you, you would hold a great position in their eyes.” The servant does not realize that this lowers his worth before God, mighty and majestic. Let him be content with the knowledge of God, mighty and majestic.
فَإِنِ اطُّلِعَ عَلَيْهِ فَعَلِمَ بِهِ غَيْرُهُ مَنَعَ قَلْبَهُ مِنَ الِارْتِيَاحِ وَالسُّرُورِ ، فَإِنْ غَلَبَهُ طَبْعُهُ عَلَى الِارْتِيَاحِ وَالسُّرُورِ كَرِهَ ذَلِكَ وَمَنَعَ قَلْبَهُ مِنَ الرُّكُونِ إِلَيْهِ ، ثُمَّ لَا يَزَالُ حَذِرًا حَتَّى يَفْرُغَ مِنْ عَمَلِهِ ثُمَّ يُمْسِكُ عَنْ إِظْهَارِهِ وَيَمْنَعُ قَلْبَهُ أَنْ يَطْلُبَ الْبِرَّ مِنَ النَّاسِ لِمَا يَعْرِفُونَ مِنْ بِرِّهِ وَفَضْلِهِ ،
Fa-ʾini iṭṭuliʿa ʿalayhi fa-ʿalima bihi ghayruhu manaʿa qalbahu mina al-irtiyāḥi wa-al-surūri, fa-ʾin ghalabahu ṭabʿuhu ʿalā al-irtiyāḥi wa-al-surūri kariha dhālika wa-manaʿa qalbahu mina al-rukūni ʾilayhi, thumma lā yazālu ḥadhiran ḥattā yafrugha min ʿamalihi thumma yumsiku ʿan ʾiẓhārihi wa-yamnaʿu qalbahu ʾan yaṭluba al-birra mina al-nāsi li-mā yaʿrifūna min birrihi wa-faḍlihi,
If it is discovered and someone else learns of it, he should restrain his heart from relief and delight. If his nature overcomes him into relief and delight, he should dislike this and prevent his heart from settling into it. He should remain watchful until he finishes his deed, then refrain from revealing it and keep his heart from seeking kindness from people because of the goodness and merit they know of him.
وَيَكُونُ وَجِلًا مَعَ ذَلِكَ كُلِّهِ أَنْ يَكُونَ اللَّهُ عَزَّ وَجَلَّ قَدْ أَحْصَى عَلَيْهِ مِنَ النِّيَّةِ الْمَذْمُومَةِ فِي عَمَلِهِ مَا لَا يَرْضَى بِهَا ، لَا يَأْمَنُ مِنْ أَنْ يَكُونَ نَسِيَهَا وَغَفَلَ عَنْهَا وَأَحْصَاهَا اللَّهُ عَزَّ وَجَلَّ عَلَيْهِ .
Wa-yakūnu wajilan maʿa dhālika kullihi ʾan yakūna Allāhu ʿazza wa-jalla qad ʾaḥṣā ʿalayhi mina al-niyyati al-madhmūmati fī ʿamalihi mā lā yarḍā bihā, lā yaʾmanu min ʾan yakūna nasiyahā wa-ghafala ʿanhā wa-ʾaḥṣāhā Allāhu ʿazza wa-jalla ʿalayhi.
Throughout all this he should fear that God, mighty and majestic, has recorded against him some blameworthy intention in his work with which He is not pleased. He should not feel safe from having forgotten or overlooked it while God, mighty and majestic, has recorded it against him.
قُلْتُ : قَدْ وَصَفْتَ عَمَلَ السِّرِّ ، فَمَا تَقُولُ فِي الْعَلَانِيَةِ كَالْجَنَازَةِ وَطَلَبِ الْعِلْمِ وَالصَّلَاةِ تَطَوُّعًا يَوْمَ الْجُمُعَةِ أَوْ فِي الْمَسَاجِدِ حَيْثُ يَرَاهُ النَّاسُ ؟
Qultu: qad waṣafta ʿamala al-sirri, fa-mā taqūlu fī al-ʿalāniyati ka-al-janāzati wa-ṭalabi al-ʿilmi wa-al-ṣalāti taṭawwuʿan yawma al-jumuʿati ʾaw fī al-masājidi ḥaythu yarāhu al-nāsu?
I said: You have described deeds done in secret. What do you say about public deeds, such as attending a funeral, seeking knowledge, or offering voluntary prayer on Friday or in mosques where people see him?
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قَالَ : مِثْلُ ذَلِكَ أَنْ تَكُونَ نَفْسُهُ قَانِعَةً بِعِلْمِ اللَّهِ عَزَّ وَجَلَّ ، لَا تَفْرَحُ بِعِلْمِهِمْ إِذَا عَلِمُوا بِذَلِكَ ؛ لِأَنَّهُ يُرِيدُ بِذَلِكَ ثَوَابَ اللَّهِ عَزَّ وَجَلَّ وَهُوَ : الرِّضَا وَالْجَنَّةُ ؛ لِأَنَّ فَرَحَ الْعَبْدِ بِعِلْمِ مَنْ لَا يَمْلِكُ رَحْمَةَ اللَّهِ عَزَّ وَجَلَّ وَلَا جَنَّتَهُ دَلَالَةٌ أَنَّهُ لَا يُرِيدُ رِضَا اللَّهِ وَلَا جَنَّتَهُ ، ثُمَّ يَرْعَى جَمِيعَ مَا فَسَّرْتُ لَكَ مِنْ ذَلِكَ بِقَلْبِهِ ،
Qāla: mithlu dhālika ʾan takūna nafsuhu qāniʿatan bi-ʿilmi Allāhi ʿazza wa-jalla, lā tafraḥu bi-ʿilmihim ʾidhā ʿalimū bi-dhālika; li-ʾannahu yurīdu bi-dhālika thawāba Allāhi ʿazza wa-jalla wa-huwa: al-riḍā wa-al-jannatu; li-ʾanna faraḥa al-ʿabdi bi-ʿilmi man lā yamliku raḥmata Allāhi ʿazza wa-jalla wa-lā jannatahu dalālatun ʾannahu lā yurīdu riḍā Allāhi wa-lā jannatahu, thumma yarʿā jamīʿa mā fassartu laka min dhālika bi-qalbihi,
He said: The same applies: his self should be content with the knowledge of God, mighty and majestic, and not rejoice in their knowing when they discover it. He seeks through it the reward of God, mighty and majestic, namely His pleasure and the Garden. A servant’s delight in the knowledge of someone who controls neither the mercy of God, mighty and majestic, nor His Garden indicates that he does not seek God’s pleasure or His Garden. Then he should carefully observe in his heart everything I have explained to you about this,
وَيَحْفَظُ جَوَارِحَهُ .
Wa-yaḥfaẓu jawāriḥahu.
and guard his limbs.
Source page 283
بَابُ سُرُورِ الْعَبْدِ عِنْدَمَا يَظْهَرُ عَلَيْهِ مِنْ عَمَلِهِ قَبْلَ فَرَاغِهِ مِنْهُ وَبَعْدَ فَرَاغِهِ
Bābu surūri al-ʿabdi ʿindamā yaẓharu ʿalayhi min ʿamalihi qabla farāghihi minhu wa-baʿda farāghihi
Chapter on the Servant’s Joy When His Deeds Become Known, Before or After He Finishes Them
قُلْتُ : فَأَخْبِرْنِي إِذَا اطُّلِعَ عَلَيْهِ بَعْدَ فَرَاغِهِ مِنَ الْعَمَلِ فَيُسَرُّ بِاطِّلَاعِهِمْ ؟
Qultu: fa-ʾakhbirnī ʾidhā iṭṭuliʿa ʿalayhi baʿda farāghihi mina al-ʿamali fa-yusarru bi-iṭṭilāʿihim?
I said: Tell me about someone whose deed is discovered after he has finished it and who is pleased that people have discovered it.
قَالَ : سُرُورُهُ بِاطِّلَاعِهِمْ قَدْ يَتَصَرَّفُ عَلَى وُجُوهٍ لَيْسَ كُلُّهَا مَذْمُومًا ، قَدْ يُسَرُّ بِاطِّلَاعِهِمْ إِذَا أَطْلَعَهُمُ اللَّهُ عَزَّ وَجَلَّ وَقَدْ كَانَ هُوَ يَسْتُرُهُ عَنْهُمْ ، فَأَبَى اللَّهُ عَزَّ وَجَلَّ إِلَّا أَنْ يُطْلِعَهُمْ عَلَيْهِ ، فَيُسَرُّ بِمَا يَرَى مِنْ نِعْمَةِ اللَّهِ عَزَّ وَجَلَّ بِسَتْرِهِ الْقَبِيحَ وَإِظْهَارِهِ الْجَمِيلَ .
Qāla: surūruhu bi-iṭṭilāʿihim qad yataṣarrafu ʿalā wujūhin laysa kulluhā madhmūman, qad yusarru bi-iṭṭilāʿihim ʾidhā ʾaṭlaʿahumu Allāhu ʿazza wa-jalla wa-qad kāna huwa yasturuhu ʿanhum, fa-ʾabā Allāhu ʿazza wa-jalla ʾillā ʾan yuṭliʿahum ʿalayhi, fa-yusarru bi-mā yarā min niʿmati Allāhi ʿazza wa-jalla bi-satrihi al-qabīḥa wa-ʾiẓhārihi al-jamīla.
He said: His pleasure in their discovery can take several forms, not all of which are blameworthy. He may be pleased when God, mighty and majestic, lets them discover it even though he himself had concealed it from them. God, mighty and majestic, nonetheless chose to reveal it to them, so he rejoices in what he sees of the blessing of God, mighty and majestic, in concealing what is ugly and revealing what is beautiful.
قُلْتُ : فَيَعُدُّهَا نِعْمَةً وَيُسَرُّ بِحَمْدِهِمْ ، فَهُوَ إِذًا يُحِبُّ حَمْدَهُمْ عَلَى طَاعَةِ اللَّهِ عَزَّ وَجَلَّ ؟
Qultu: fa-yaʿudduhā niʿmatan wa-yusarru bi-ḥamdihim, fa-huwa ʾidhan yuḥibbu ḥamdahum ʿalā ṭāʿati Allāhi ʿazza wa-jalla?
I said: He regards it as a blessing and enjoys their praise. Does he not, then, love their praise for his obedience to God, mighty and majestic?
قَالَ : لَا ، وَلَكِنْ يُسَرُّ بِسَتْرِ اللَّهِ عَزَّ وَجَلَّ الْقَبِيحَ عَلَيْهِ ، وَإِظْهَارِهِ الْجَمِيلَ مِنْهُ ؛ لِأَنَّ النَّفْسَ تُحِبُّ أَنْ تُحْمَدَ وَتَكْرَهُ أَنْ تُذَمَّ وَيُهْتَكَ عَنْهَا السِّتْرُ ، فَيُسَرُّ بِسَتْرِ اللَّهِ عَزَّ وَجَلَّ ؛ إِذْ فَعَلَ بِهِ مَا يُوَافِقُ طَبْعَهُ وَتَرَكَ مَا يُخَالِفُهُ ؛ سُرُورًا بِاللُّطْفِ مِنْهُ ؛ لَا لِقِيَامِ الْمَنْزِلَةِ عِنْدَهُمْ ، فَيُسَرُّ بِفَعَالِ الْمُنْعِمِ فِي سَتْرِهِ الْقَبِيحَ وَإِظْهَارِهِ الْجَمِيلَ .
Qāla: lā, wa-lākin yusarru bi-satri Allāhi ʿazza wa-jalla al-qabīḥa ʿalayhi, wa-ʾiẓhārihi al-jamīla minhu; li-ʾanna al-nafsa tuḥibbu ʾan tuḥmada wa-takrahu ʾan tudhamma wa-yuhtaka ʿanhā al-sitru, fa-yusarru bi-satri Allāhi ʿazza wa-jalla; ʾidh faʿala bihi mā yuwāfiqu ṭabʿahu wa-taraka mā yukhālifuhu; surūran bi-al-luṭfi minhu; lā li-qiyāmi al-manzilati ʿindahum, fa-yusarru bi-faʿāli al-munʿimi fī satrihi al-qabīḥa wa-ʾiẓhārihi al-jamīla.
He said: No. He rejoices that God, mighty and majestic, has concealed what is ugly in him and revealed what is beautiful. The self loves to be praised and dislikes being blamed and having its covering torn away. He therefore rejoices in the concealment granted by God, mighty and majestic, because He has treated him in a way agreeable to his nature and spared him what goes against it. He rejoices in His kindness, not in acquiring standing with people. He rejoices in the Benefactor’s act of concealing the ugly and revealing the beautiful.
قُلْتُ : وَبِمَاذَا يَكُونُ سُرُورُهُ ؟
Qultu: wa-bi-mādhā yakūnu surūruhu?
I said: And what else can his joy be in?
قَالَ : يُسَرُّ بِمَا يَرَى مِنَ الْخَلْقِ وَحَمْدِهِمُ الطَّاعَةَ إِذَا ظَهَرَتْ مِنَ الْمُطِيعِ وَحُبِّهِمْ لَهُ ، فَيُسَرُّ بِذَلِكَ مِنْهُمْ إِذْ كَانَتْ قُلُوبُهُمْ كَذَلِكَ ، وَغَيْرُهُمْ مِمَّنْ يَدَّعِي الْإِيمَانَ قَدْ يَرْمِي مَنِ اطُّلِعَ عَلَيْهِ عَلَى مِثْلِ هَذَا الْعَمَلِ بِالرِّيَاءِ وَيَتَكَلَّمُ بِالْوَقِيعَةِ فِيهِ وَالْحَسَدِ ، فَيُسَرُّ بِطَاعَتِهِمْ فِيهِ وَمُجَانَبَتِهِمْ أَهْلَ الْحَسَدِ وَأَهْلَ سُوءِ الظَّنِّ ،
Qāla: yusarru bi-mā yarā mina al-khalqi wa-ḥamdihimu al-ṭāʿata ʾidhā ẓaharat mina al-muṭīʿi wa-ḥubbihim lahu, fa-yusarru bi-dhālika minhum ʾidh kānat qulūbuhum kadhālika, wa-ghayruhum mimman yaddaʿī al-ʾīmāna qad yarmī mani iṭṭuliʿa ʿalayhi ʿalā mithli hādhā al-ʿamali bi-al-riyāʾi wa-yatakallamu bi-al-waqīʿati fīhi wa-al-ḥasadi, fa-yusarru bi-ṭāʿatihim fīhi wa-mujānabatihim ʾahla al-ḥasadi wa-ʾahla sūʾi al-ẓanni,
He said: He rejoices in what he sees in people: their praise of obedience when it becomes apparent in an obedient person, and their love for him. He rejoices in this response from them because their hearts are like that, whereas others who claim faith might accuse someone discovered performing such a deed of ostentation and speak against him with disparagement and envy. He rejoices that their conduct toward him is obedient to God, and that they keep away from envious people and those who think ill of others.
وَيُسَرُّ أَيْضًا إِذَا سَتَرَ اللَّهُ عَزَّ وَجَلَّ عَلَيْهِ الْقَبِيحَ وَأَظْهَرَ الْجَمِيلَ : رَجَاءَ أَنْ يَكُونَ هَذَا دَلِيلًا عَلَى سَتْرِ الْآخِرَةِ ، لِقَوْلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : « مَا سَتَرَ اللَّهُ عَزَّ وَجَلَّ عَلَى عَبْدٍ فِي الدُّنْيَا إِلَّا وَسَتَرَ عَلَيْهِ فِي الْآخِرَةِ » .
Wa-yusarru ʾayḍan ʾidhā satara Allāhu ʿazza wa-jalla ʿalayhi al-qabīḥa wa-ʾaẓhara al-jamīla: rajāʾa ʾan yakūna hādhā dalīlan ʿalā satri al-ʾākhirati, li-qawli al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «Mā satara Allāhu ʿazza wa-jalla ʿalā ʿabdin fī al-dunyā ʾillā wa-satara ʿalayhi fī al-ʾākhirati».
He also rejoices when God, mighty and majestic, conceals his ugliness and reveals his beauty, hoping that this indicates concealment in the hereafter, because the Prophet, may God bless him and grant him peace, said, “Whenever God, mighty and majestic, conceals a servant’s faults in this world, He also conceals them in the hereafter.”
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وَيُسَرُّ أَيْضًا بِاطِّلَاعِهِمْ وَتَعْظِيمِهِمُ الطَّاعَةَ ، وَرَجَاءِ أَنْ يَقْتَدُوا بِهِ فَيَعْمَلُوا مِثْلَ ذَلِكَ الْعَمَلِ .
Wa-yusarru ʾayḍan bi-iṭṭilāʿihim wa-taʿẓīmihimu al-ṭāʿata, wa-rajāʾi ʾan yaqtadū bihi fa-yaʿmalū mithla dhālika al-ʿamali.
He also rejoices in their discovery and their esteem for obedience, and in the hope that they will follow his example and perform a similar deed.
وَيُسَرُّ أَيْضًا بِاطِّلَاعِهِمْ لِنَفْسِهِ لِيَحْمَدُوهُ لِطَاعَتِهِ لِلَّهِ عَزَّ وَجَلَّ وَيُبَجِّلُوهُ وَيُعَظِّمُوهُ وَيُفَضِّلُوهُ وَيَبَرُّوهُ وَيَصِلُوهُ وَهَذِهِ الْخَلَّةُ الْمَكْرُوهَةُ .
Wa-yusarru ʾayḍan bi-iṭṭilāʿihim li-nafsihi li-yaḥmadūhu li-ṭāʿatihi li-llāhi ʿazza wa-jalla wa-yubajjilūhu wa-yuʿaẓẓimūhu wa-yufaḍḍilūhu wa-yabarrūhu wa-yaṣilūhu wa-hādhihi al-khallatu al-makrūhatu.
He may also rejoice in their discovery for his own sake, so that they will praise him for his obedience to God, mighty and majestic, revere him, honor him, prefer him, treat him kindly, and give him gifts. This is the objectionable trait.
قُلْتُ : فَهَلْ يُفْسِدُ ذَلِكَ عَمَلَهُ الْمَاضِيَ الَّذِي قَدْ فَرَغَ مِنْهُ ، وَإِنَّمَا يُسَرُّ بِهِ بَعْدَ الْعَمَلِ ؟
Qultu: fa-hal yufsidu dhālika ʿamalahu al-māḍiya alladhī qad faragha minhu, wa-ʾinnamā yusarru bihi baʿda al-ʿamali?
I said: Does that spoil the earlier deed he has already finished, when his pleasure comes only after the deed?
قَالَ : لَا ، وَقَدْ ذَهَبَ الْعَمَلُ خَالِصًا وَلَمْ يُرَاءِ بِهِ ، وَلَمْ يُظْهِرْهُ عَلَى عَمْدٍ ، وَلَمْ يُحَدِّثْ بِهِ ، وَلَمْ يَتَمَنَّ أَنْ يَظْهَرُوا عَلَيْهِ ، وَهَذِهِ الْمَحَبَّةُ مِنْهُ لِحَمْدِهِمْ نَقْصٌ مِنْهُ ، وَمَحَبَّةٌ لِلْمَنْزِلَةِ عِنْدَهُمْ بِطَاعَةِ اللَّهِ عَزَّ وَجَلَّ ، وَذَلِكَ عَقْدُ الْمُرَائِي أَنْ يُحْمَدَ ، فَذَلِكَ نَقْصٌ مِنْهُ وَذَمٌّ عِنْدَ اللَّهِ عَزَّ وَجَلَّ .
Qāla: lā, wa-qad dhahaba al-ʿamalu khāliṣan wa-lam yurāʾi bihi, wa-lam yuẓhirhu ʿalā ʿamdin, wa-lam yuḥaddith bihi, wa-lam yatamanna ʾan yaẓharū ʿalayhi, wa-hādhihi al-maḥabbatu minhu li-ḥamdihim naqṣun minhu, wa-maḥabbatun li-al-manzilati ʿindahum bi-ṭāʿati Allāhi ʿazza wa-jalla, wa-dhālika ʿaqdu al-murāʾī ʾan yuḥmada, fa-dhālika naqṣun minhu wa-dhammun ʿinda Allāhi ʿazza wa-jalla.
He said: No. The deed has passed in sincerity: he did not show off through it, deliberately reveal it, speak about it, or wish them to discover it. This love of their praise is a deficiency in him and a love of standing with them through obedience to God, mighty and majestic. That is the intention held by someone who shows off: to be praised. It is a deficiency in him and a cause for blame before God, mighty and majestic.
وَلَا يَحْبَطُ الْعَمَلُ إِنْ شَاءَ اللَّهُ إِذَا لَمْ يُرَاءِ بِهِ ، وَلَمْ يَتَمَنَّ اطِّلَاعَ الْعِبَادِ عَلَيْهِ ، وَلَمْ يُظْهِرْهُ لَهُمْ ، وَلَمْ يُحَدِّثْ بِهِ الْعِبَادَ .
Wa-lā yaḥbaṭu al-ʿamalu ʾin shāʾa Allāhu ʾidhā lam yurāʾi bihi, wa-lam yatamanna iṭṭilāʿa al-ʿibādi ʿalayhi, wa-lam yuẓhirhu lahum, wa-lam yuḥaddith bihi al-ʿibāda.
The deed is not forfeited, God willing, if he did not show off through it, wish people to discover it, reveal it to them, or tell people about it.
وَقَدْ يَنْبَغِي لَهُ أَيْضًا أَنْ يَكُونَ خَائِفًا عَلَى عَمَلِهِ الْمَاضِي أَنْ يَكُونَ قَدْ خَالَطَ قَلْبَهُ مِنَ الرِّيَاءِ مَا لَمْ يَفْطَنْ لَهُ ؛ لِغَلَبَةِ الْهَوَى ، فَخَافَ ذَلِكَ لَمَّا رَأَى مِنْ مَحَبَّةِ نَفْسِهِ لِحَمْدِهِمْ ، وَيَرْجِعُ إِلَيْهَا فَيَقُولُ : لَوْلَا أَنَّ لِلرِّيَاءِ فِي قَلْبِكِ أَصْلًا لَمَا هَاجَ حِينَ اطَّلَعُوا ، وَيَرْجُو أَلَّا يَكُونَ خَالَطَهُ رِيَاءٌ يُحْبِطُ عَمَلَهُ ،
Wa-qad yanbaghī lahu ʾayḍan ʾan yakūna khāʾifan ʿalā ʿamalihi al-māḍī ʾan yakūna qad khālaṭa qalbahu mina al-riyāʾi mā lam yafṭan lahu; li-ghalabati al-hawā, fa-khāfa dhālika lammā raʾā min maḥabbati nafsihi li-ḥamdihim, wa-yarjiʿu ʾilayhā fa-yaqūlu: lawlā ʾanna li-al-riyāʾi fī qalbiki ʾaṣlan la-mā hāja ḥīna iṭṭalaʿū, wa-yarjū ʾallā yakūna khālaṭahu riyāʾun yuḥbiṭu ʿamalahu,
He should also fear for his earlier deed, lest some ostentation have mingled with his heart unnoticed because desire had gained the upper hand. Seeing his self’s love of their praise should make him fear this. He should turn back to it and say, “If ostentation had no root in your heart, it would not have stirred when they discovered the deed.” He should hope that no ostentation capable of forfeiting his deed has mingled with it,
فَيَكُونُ يَأْمُلُ مِنَ اللَّهِ عَزَّ وَجَلَّ أَنْ يَكُونَ تَقَبَّلَهُ مِنْهُ ، وَيَكُونُ خَائِفًا لَمَّا رَأَى نَفْسَهُ تُحِبُّ حَمْدَهُمْ عِنْدَ اطِّلَاعِهِمْ عَلَيْهِ أَنْ يَكُونَ قَدْ أَحْصَى اللَّهُ عَزَّ وَجَلَّ مِنْ ضَمِيرِهِ مَا نَسِيَهُ وَلَمْ يَفْطَنْ لَهُ ، فَلْيَسْتَغْفِرِ اللَّهَ عَزَّ وَجَلَّ مِمَّا يَعْلَمُ اللَّهُ عَزَّ وَجَلَّ وَلَا يَعْلَمُهُ هُوَ . فَإِنْ كَانَ خَالَطَ عَمَلَهُ رِيَاءٌ رَجَوْتُ أَنْ يَعْفُوَ اللَّهُ عَزَّ وَجَلَّ عَنْهُ ،
Fa-yakūnu yaʾmulu mina Allāhi ʿazza wa-jalla ʾan yakūna taqabbalahu minhu, wa-yakūnu khāʾifan lammā raʾā nafsahu tuḥibbu ḥamdahum ʿinda iṭṭilāʿihim ʿalayhi ʾan yakūna qad ʾaḥṣā Allāhu ʿazza wa-jalla min ḍamīrihi mā nasiyahu wa-lam yafṭan lahu, fa-l-yastaghfiri Allāha ʿazza wa-jalla mimmā yaʿlamu Allāhu ʿazza wa-jalla wa-lā yaʿlamuhu huwa. Fa-ʾin kāna khālaṭa ʿamalahu riyāʾun rajawtu ʾan yaʿfuwa Allāhu ʿazza wa-jalla ʿanhu,
thus hoping that God, mighty and majestic, has accepted it from him. At the same time, having seen his self love their praise when they discovered it, he should fear that God, mighty and majestic, has recorded something in his inward intention that he has forgotten or failed to notice. Let him seek forgiveness from God, mighty and majestic, for what God, mighty and majestic, knows and he himself does not. If ostentation did mingle with his deed, I hope that God, mighty and majestic, will pardon him.
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وَإِنْ لَمْ يَكُنْ خَالَطَهُ رِيَاءٌ كَانَ ذَلِكَ الْإِشْفَاقُ وَالْمَخَافَةُ طَاعَةً لِرَبِّهِ عَزَّ وَجَلَّ ، وَزِيَادَةَ حَذَرٍ فِيمَا يَسْتَقْبِلُ مِنَ الْأَعْمَالِ ، وَرَدًّا عَلَى نَفْسِهِ مَا حَدَثَ فِي قَلْبِهِ مِنْ سُرُورِهَا بِحَمْدِهِمْ .
Wa-ʾin lam yakun khālaṭahu riyāʾun kāna dhālika al-ʾishfāqu wa-al-makhāfatu ṭāʿatan li-rabbihi ʿazza wa-jalla, wa-ziyādata ḥadharin fīmā yastaqbilu mina al-ʾaʿmāli, wa-raddan ʿalā nafsihi mā ḥadatha fī qalbihi min surūrihā bi-ḥamdihim.
If no ostentation mingled with it, that apprehension and fear are obedience to his Lord, mighty and majestic, increased caution in future deeds, and a rejection of his self’s delight in their praise that arose in his heart.
قُلْتُ : فَإِنِ اطُّلِعَ عَلَيْهِ مِنْ قَبْلِ أَنْ يَفْرُغَ مِنَ الْعَمَلِ فَيُسَرُّ بِذَلِكَ ؟
Qultu: fa-ʾini iṭṭuliʿa ʿalayhi min qabli ʾan yafrugha mina al-ʿamali fa-yusarru bi-dhālika?
I said: What if the deed is discovered before he finishes it and he is pleased by that?
قَالَ : ذَلِكَ مُخْتَلَفٌ فِيهِ ، أَيَحْبَطُ أَمْ لَا إِنْ كَانَ سُرُورُهُ مِنْ حُبِّ الْمَنْزِلَةِ وَالْحَمْدِ .
Qāla: dhālika mukhtalafun fīhi, ʾa-yaḥbaṭu ʾam lā ʾin kāna surūruhu min ḥubbi al-manzilati wa-al-ḥamdi.
He said: There is disagreement about that: whether the deed is forfeited or not, if his pleasure comes from love of standing and praise.
قُلْتُ : أَفَلَيْسَ قَدْ رُوِيَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْحَدِيثُ أَنَّ رَجُلًا قَالَ : يَا رَسُولَ اللَّهِ ، أُسِرُّ الْعَمَلَ لَا أُحِبُّ أَنْ يُطَّلَعَ عَلَيْهِ ، فَيُطَّلَعُ عَلَيْهِ فَيَسُرُّنِي ذَلِكَ . قَالَ : « لَكَ أَجْرَانِ ، أَجْرُ السِّرِّ وَأَجْرُ الْعَلَانِيَةِ » .
Qultu: ʾa-fa-laysa qad ruwiya ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama al-ḥadīthu ʾanna rajulan qāla: yā rasūla Allāhi, ʾusirru al-ʿamala lā ʾuḥibbu ʾan yuṭṭalaʿa ʿalayhi, fa-yuṭṭalaʿu ʿalayhi fa-yasurrunī dhālika. Qāla: «Laka ʾajrāni, ʾajru al-sirri wa-ʾajru al-ʿalāniyati».
I said: Has it not been related from the Prophet, may God bless him and grant him peace, that a man said, “Messenger of God, I keep a deed secret and do not want it discovered, but then it is discovered and that pleases me”? He replied, “You have two rewards: the reward of secrecy and the reward of publicity.”
قَالَ : هَذَا الْحَدِيثُ لَمْ يَقُلْ فِيهِ فَيُطَّلَعُ عَلَيْهِ بَعْدَ فَرَاغِي مِنْهُ أَوْ قَبْلَ فَرَاغِي مِنْهُ وَقَدْ يَجُوزُ أَنْ يَكُونَ عُلِمَ بِهِ قَبْلَ أَنْ يَفْرُغَ مِنْهُ ، وَيَجُوزُ أَنْ يَكُونَ بَعْدَ فَرَاغِهِ ؛ فَإِنْ يَكُنْ قَبْلَ الْفَرَاغِ مِنَ الْعَمَلِ فَذَلِكَ أَشَدُّ ، وَقَدِ اخْتُلِفَ فِي ذَلِكَ ، فَقَالَتْ طَائِفَةٌ :
Qāla: hādhā al-ḥadīthu lam yaqul fīhi fa-yuṭṭalaʿu ʿalayhi baʿda farāghī minhu ʾaw qabla farāghī minhu wa-qad yajūzu ʾan yakūna ʿulima bihi qabla ʾan yafrugha minhu, wa-yajūzu ʾan yakūna baʿda farāghihi; fa-ʾin yakun qabla al-farāghi mina al-ʿamali fa-dhālika ʾashaddu, wa-qadi ikhtulifa fī dhālika, fa-qālat ṭāʾifatun:
He said: In this report he did not say, “It is discovered after I finish it,” or “before I finish it.” It may have become known before he finished it, or it may have been after he finished. If it was before the deed was finished, that is more serious. There has been disagreement about this. One group said:
لَا شَيْءَ عَلَيْهِ - لَا يَضُرُّهُ السُّرُورُ مِنْهُ بِالْعَزْمِ الْمُتَقَدِّمِ لِلَّهِ عَزَّ وَجَلَّ بِالْإِخْلَاصِ الَّذِي بِهِ دَخَلَ الْعَمَلَ - وَرَوَتْ هَذَا الْحَدِيثَ وَاعْتَلَّتْ بِهِ حَدِيثًا عَنِ الْحَسَنِ أَنَّهُ قَالَ :
Lā shayʾa ʿalayhi - lā yaḍurruhu al-surūru minhu bi-al-ʿazmi al-mutaqaddimi li-llāhi ʿazza wa-jalla bi-al-ʾikhlāṣi alladhī bihi dakhala al-ʿamala - wa-rawat hādhā al-ḥadītha wa-iʿtallat bihi ḥadīthan ʿani al-Ḥasani ʾannahu qāla:
“There is no blame on him. His pleasure does not harm him, given the prior resolve for God, mighty and majestic, and the sincerity with which he entered the deed.” They transmitted this report and used it as evidence, together with a report from al-Ḥasan in which he said:
إِنَّهُمَا سُرُورَانِ ، فَإِذَا كَانَتِ الْأُولَى لِلَّهِ عَزَّ وَجَلَّ لَمْ يَضُرَّهُ الثَّانِيَةُ .
ʾInnahumā surūrāni, fa-ʾidhā kānati al-ʾūlā li-llāhi ʿazza wa-jalla lam yaḍurrahu al-thāniyatu.
“They are two joys. If the first was for God, mighty and majestic, the second does not harm him.”
وَقَالَتْ فِرْقَةٌ : يَحْبَطُ عَمَلُهُ إِذَا كَانَ قَبْلَ الْفَرَاغِ مِنْهُ ؛ لِأَنَّهُ قَدْ نَقَصَ الْعَزْمَ الْأَوَّلَ وَرَكَنَ إِلَى حَمْدِ الْمَخْلُوقِينَ وَلَمْ يَخْتِمْ عَمَلَهُ بِالْإِخْلَاصِ وَإِنَّمَا يَتِمُّ الْعَمَلُ بِخَاتِمَتِهِ ؛ وَكَذَلِكَ يُرْوَى عَنْ مُعَاوِيَةَ رَحِمَهُ اللَّهُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : « أَنَّ الْعَمَلَ كَالْوِعَاءِ إِذَا طَابَ آخِرُهُ طَابَ أَوَّلُهُ » أَيِ الْعَمَلُ بِخَاتِمَتِهِ ، وَبِاللَّهِ التَّوْفِيقُ .
Wa-qālat firqatun: yaḥbaṭu ʿamaluhu ʾidhā kāna qabla al-farāghi minhu; li-ʾannahu qad naqaṣa al-ʿazma al-ʾawwala wa-rakana ʾilā ḥamdi al-makhlūqīna wa-lam yakhtim ʿamalahu bi-al-ʾikhlāṣi wa-ʾinnamā yatimmu al-ʿamalu bi-khātimatihi; wa-kadhālika yurwā ʿan Muʿāwiyata raḥimahu Allāhu ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «ʾAnna al-ʿamala ka-al-wiʿāʾi ʾidhā ṭāba ʾākhiruhu ṭāba ʾawwaluhu» ʾayi al-ʿamalu bi-khātimatihi, wa-bi-Allāhi al-tawfīqu.
Another group said: His deed is forfeited if this happens before he finishes it, because he has diminished his original resolve, leaned toward created beings’ praise, and failed to end his deed sincerely. A deed is completed only by its conclusion. It is likewise related from Muʿāwiya, may God have mercy on him, that the Prophet, may God bless him and grant him peace, said, “A deed is like a vessel: if its end is good, its beginning is good.” That is, a deed is judged by its conclusion. Success comes through God.
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وَالْحَدِيثُ قَدْ رُوِيَ : « مَنْ رَاءَى بِعَمَلِهِ سَاعَةً حَبِطَ مَا كَانَ قَبْلَهُ » وَلَا مَعْنَى لِهَذَا عِنْدَهُمْ إِلَّا مَا سَأَلْتَ عَنْهُ مِنْ سُرُورِ هَذَا الرِّيَاءِ قَبْلَ أَنْ يَفْرُغَ مِنَ الْعَمَلِ ، فَقَدْ رَاءَى بِعَمَلِهِ ، فَقَدْ حَبِطَ مَا مَضَى مِنْهُ وَمَا بَقِيَ إِلَّا أَنْ يُتِمَّهُ عَلَى غَيْرِ ذَلِكَ الْعَقْدِ .
Wa-al-ḥadīthu qad ruwiya: «Man rāʾā bi-ʿamalihi sāʿatan ḥabiṭa mā kāna qablahu» wa-lā maʿnā li-hādhā ʿindahum ʾillā mā saʾalta ʿanhu min surūri hādhā al-riyāʾi qabla ʾan yafrugha mina al-ʿamali, fa-qad rāʾā bi-ʿamalihi, fa-qad ḥabiṭa mā maḍā minhu wa-mā baqiya ʾillā ʾan yutimmahu ʿalā ghayri dhālika al-ʿaqdi.
A report has been transmitted: “Whoever shows off through his deed for a moment forfeits what came before it.” In their view, this can mean only the case you asked about: delight in this ostentation before finishing the deed. He has shown off through his deed, so what has passed of it and what remains are forfeited, unless he completes it with a different intention.
وَأَمَّا حَدِيثُ الْحَسَنِ فَإِنَّمَا رُوِيَ إِذَا كَانَتِ الْأُولَى لِلَّهِ فَلَا تَهْدِمْهُ الثَّانِيَةُ ، أَيْ لَا تَكْسِرْهُ ، وَأَمَّا مَا رُوِيَ فِي الْحَدِيثِ الْآخَرِ لَا يَضُرُّهُ فَهَذَا مَعْنَاهُ : أَلَّا يَدَعَ الْعَمَلَ وَلَا تَضُرُّهُ الْخَطْرَةُ ، وَهُوَ يُرِيدُ اللَّهَ عَزَّ وَجَلَّ ، وَلَمْ يَقُلْ إِذَا عَقَدَ الرِّيَاءَ بَعْدَ عَقْدِ الْإِخْلَاصِ لَمْ يَضُرَّهُ .
Wa-ʾammā ḥadīthu al-Ḥasani fa-ʾinnamā ruwiya ʾidhā kānati al-ʾūlā li-llāhi fa-lā tahdimhu al-thāniyatu, ʾay lā taksirhu, wa-ʾammā mā ruwiya fī al-ḥadīthi al-ʾākhari lā yaḍurruhu fa-hādhā maʿnāhu: ʾallā yadaʿa al-ʿamala wa-lā taḍurruhu al-khaṭratu, wa-huwa yurīdu Allāha ʿazza wa-jalla, wa-lam yaqul ʾidhā ʿaqada al-riyāʾa baʿda ʿaqdi al-ʾikhlāṣi lam yaḍurrahu.
As for al-Ḥasan’s report, what was transmitted was only, “If the first was for God, let the second not demolish him,” meaning, let it not break him. As for the wording in the other report, “It does not harm him,” its meaning is that he should not abandon the deed and that the passing thought does not harm him while he seeks God, mighty and majestic. He did not say that adopting an intention of ostentation after an intention of sincerity would not harm him.
وَأَمَّا حَدِيثُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَيْسَ فِي مَسْأَلَةِ السَّائِلِ : قَالَ : يَا رَسُولَ اللَّهِ ، فَيَسُرُّنِي مِنْ قِبَلِ حُبِّ الْمَحْمَدَةِ ؛ فَيَكُونَ فِيهِ حُجَّةٌ ، وَقَدْ يُمْكِنُ أَنْ يَكُونَ - إِذْ لَمْ يُصَرِّحْ لِمَ كَانَ سُرُورُهُ - لِمَعَانٍ كَثِيرَةٍ .
Wa-ʾammā ḥadīthu al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama fa-laysa fī masʾalati al-sāʾili: qāla: yā rasūla Allāhi, fa-yasurrunī min qibali ḥubbi al-maḥmadati; fa-yakūna fīhi ḥujjatun, wa-qad yumkinu ʾan yakūna - ʾidh lam yuṣarriḥ li-ma kāna surūruhu - li-maʿānin kathīratin.
As for the Prophet’s report, may God bless him and grant him peace, the questioner did not say in his question, “Messenger of God, it pleases me because I love praise,” which would make it evidence for that view. Since he did not state explicitly why he was pleased, his pleasure could have arisen for many reasons.
Source page 287
قُلْتُ : فَمَا تَقُولُ أَنْتَ ؟
Qultu: fa-mā taqūlu ʾanta?
I said: What do you say yourself?
قَالَ : كُنْتُ لَا أَقْطَعُ عَلَيْهِ بِالْحَبْطِ وَإِنْ لَمْ يَتَزَيَّدْ فِي الْعَمَلِ ، وَلَا آمَنُ عَلَيْهِ الْحَبْطَ ، فَكُنْتُ أَقِفُ لِاخْتِلَافِ النَّاسِ فِي ذَلِكَ ، وَالْأَغْلَبُ عَلَى قَلْبِي أَنَّهُ يَحْبَطُ إِذَا خَتَمَ عَمَلَهُ بِالرِّيَاءِ ، وَأَمَّا الْيَوْمَ فَقَدْ تَبَيَّنَ لِي ذَلِكَ فَأَنَا أَقْطَعُ بِهِ ، لِأَنَّهُ عَمِلَ عَلَى الرِّيَاءِ وَخَتَمَ عَمَلَهُ بِهِ ، وَقَدْ أَحْبَطَتِ السُّنَّةُ عَمَلَ الْمُرَائِي ، وَهَذَا قَدْ خَتَمَ عَمَلَهُ بِالرِّيَاءِ .
Qāla: kuntu lā ʾaqṭaʿu ʿalayhi bi-al-ḥabṭi wa-ʾin lam yatazayyad fī al-ʿamali, wa-lā ʾāmanu ʿalayhi al-ḥabṭa, fa-kuntu ʾaqifu li-ikhtilāfi al-nāsi fī dhālika, wa-al-ʾaghlabu ʿalā qalbī ʾannahu yaḥbaṭu ʾidhā khatama ʿamalahu bi-al-riyāʾi, wa-ʾammā al-yawma fa-qad tabayyana lī dhālika fa-ʾanā ʾaqṭaʿu bihi, li-ʾannahu ʿamila ʿalā al-riyāʾi wa-khatama ʿamalahu bihi, wa-qad ʾaḥbaṭati al-sunnatu ʿamala al-murāʾī, wa-hādhā qad khatama ʿamalahu bi-al-riyāʾi.
He said: I used not to rule definitively that his deed was forfeited, even if he added nothing to it, nor did I feel sure that he was safe from forfeiture. I withheld judgment because people disagreed about it, though my stronger inclination was that the deed was forfeited if he ended it with ostentation. Now, however, the matter has become clear to me, and I rule definitively that it is forfeited: he has acted with ostentation and ended his deed with it. The Sunna has declared the deed of someone who shows off forfeit, and this person has ended his deed with ostentation.
قُلْتُ : فَمَا تَقُولُ فِي الْحَدِيثِ الَّذِي رُوِيَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟
Qultu: fa-mā taqūlu fī al-ḥadīthi alladhī ruwiya ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama?
I said: What, then, do you say about the report related from the Prophet, may God bless him and grant him peace?
قَالَ : قَدْ أَخْبَرْتُكَ بِمَا يُمْكِنُ أَنْ يَكُونَ سُرُورُهُ لِاطِّلَاعِهِمْ ، فَإِنْ يَكُنْ لِلنِّعْمَةِ أَوْ لِطَاعَتِهِمْ فِيهِ أَوْ لِلْقُدْوَةِ فَلَهُ أَجْرَانِ أَجْرٌ لِلْعَمَلِ ، وَأَجْرٌ لِسُرُورِهِ ؛ لِأَنَّ سُرُورَهُ طَاعَةٌ لِرَبِّهِ عَزَّ وَجَلَّ إِذْ ظَهَرَ عَمَلُهُ ، فَسُرَّ لِيُقْتَدَى بِهِ ، فَأَخْبَرَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّ لَهُ أَجْرَ مَا ظَهَرَ مِنْ عَمَلِهِ فَسُرَّ لِيُقْتَدَى بِهِ ،
Qāla: qad ʾakhbartuka bi-mā yumkinu ʾan yakūna surūruhu li-iṭṭilāʿihim, fa-ʾin yakun li-al-niʿmati ʾaw li-ṭāʿatihim fīhi ʾaw li-al-qudwati fa-lahu ʾajrāni ʾajrun li-al-ʿamali, wa-ʾajrun li-surūrihi; li-ʾanna surūrahu ṭāʿatun li-rabbihi ʿazza wa-jalla ʾidh ẓahara ʿamaluhu, fa-surra li-yuqtadā bihi, fa-ʾakhbarahu al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama ʾanna lahu ʾajra mā ẓahara min ʿamalihi fa-surra li-yuqtadā bihi,
He said: I have told you the possible reasons for his pleasure at their discovery. If it is because of the blessing, their obedient conduct toward him, or the example he sets, he has two rewards: one for the deed and one for his joy. For his joy is obedience to his Lord, mighty and majestic, when his deed becomes known and he rejoices that others may follow his example. The Prophet, may God bless him and grant him peace, told him that he has the reward of the deed that became known and in which he rejoiced so that others might follow his example.
وَإِنْ كَانَ سُرُورُهُ لِحُبِّ الْحَمْدِ وَالثَّنَاءِ فَذَلِكَ عَقْدُ الرِّيَاءِ فَلَا أَجْرَ لَهُ يَصِحُّ فِي الْكِتَابِ وَلَا فِي السُّنَّةِ تَأْوِيلُ مَنْ تَأَوَّلَهُ ، وَإِنَّ السَّائِلَ سَأَلَ عَنْ ذَلِكَ فَأَجَابَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَإِنَّ الْأُمَّةَ مُجْمِعَةٌ عَلَى الْكِتَابِ وَالسُّنَّةِ أَنَّهُ لَيْسَ فِيهِمَا أَنَّ اللَّهَ عَزَّ وَجَلَّ يَأْجُرُ عَلَى الرِّيَاءِ ، وَلَا يَقُولُ ذَلِكَ أَحَدٌ مِنْ عُلَمَاءِ الْأُمَّةِ ،
Wa-ʾin kāna surūruhu li-ḥubbi al-ḥamdi wa-al-thanāʾi fa-dhālika ʿaqdu al-riyāʾi fa-lā ʾajra lahu yaṣiḥḥu fī al-kitābi wa-lā fī al-sunnati taʾwīlu man taʾawwalahu, wa-ʾinna al-sāʾila saʾala ʿan dhālika fa-ʾajābahu al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama wa-ʾinna al-ʾummata mujmiʿatun ʿalā al-kitābi wa-al-sunnati ʾannahu laysa fīhimā ʾanna Allāha ʿazza wa-jalla yaʾjuru ʿalā al-riyāʾi, wa-lā yaqūlu dhālika ʾaḥadun min ʿulamāʾi al-ʾummati,
If his joy comes from love of praise and commendation, that is an intention of ostentation, for which he has no reward. The interpretation that some give it, that the questioner asked about this and the Prophet, may God bless him and grant him peace, answered him, has no sound basis in either the Book or the Sunna. The community agrees, on the basis of the Book and the Sunna, that neither says God, mighty and majestic, rewards ostentation. No scholar of the community says that.
وَإِنَّ أَحْسَنَ حَالِ الْمُرَائِي أَنْ يُعْفَى لَهُ عَمَّا اعْتَقَدَ مِنَ الرِّيَاءِ وَيَبْقَى لَهُ أَجْرُ عَمَلِهِ ، وَلَا يَحْبَطَ كَمَا تَأَوَّلَ مَنْ تَرَخَّصَ فِي ذَلِكَ وَاحْتَجَّ بِحَدِيثِ الْحَسَنِ أَنَّ ذَلِكَ لَا يَضُرُّهُ ، فَإِمَّا أَنْ يَقُولَ أَحَدٌ : لَهُ أَجْرُ عَمَلِهِ ، وَأَجْرُ سُرُورِهِ بِالرِّيَاءِ ؛ فَذَلِكَ مَا لَا يَقُولُهُ أَحَدٌ . فَإِنِ احْتَجَّ بِالْحَدِيثِ فَإِنَّهُ لَا يَحْتَجُّ أَنَّ اللَّهَ عَزَّ وَجَلَّ يَأْجُرُ عَلَى الرِّيَاءِ ،
Wa-ʾinna ʾaḥsana ḥāli al-murāʾī ʾan yuʿfā lahu ʿammā iʿtaqada mina al-riyāʾi wa-yabqā lahu ʾajru ʿamalihi, wa-lā yaḥbaṭa kamā taʾawwala man tarakhkhaṣa fī dhālika wa-iḥtajja bi-ḥadīthi al-Ḥasani ʾanna dhālika lā yaḍurruhu, fa-ʾimmā ʾan yaqūla ʾaḥadun: lahu ʾajru ʿamalihi, wa-ʾajru surūrihi bi-al-riyāʾi; fa-dhālika mā lā yaqūluhu ʾaḥadun. Fa-ʾini iḥtajja bi-al-ḥadīthi fa-ʾinnahu lā yaḥtajju ʾanna Allāha ʿazza wa-jalla yaʾjuru ʿalā al-riyāʾi,
The best possible outcome for someone who shows off is that his intention of ostentation is pardoned and the reward of his deed remains rather than being forfeited, as those who take the lenient interpretation maintain, citing al-Ḥasan’s report that this does not harm him. But to say he receives the reward of his deed and the reward of his delight in ostentation is something no one says. Anyone citing the report is not arguing that God, mighty and majestic, rewards ostentation,
وَإِنَّمَا يَحْتَجُّ بِهِ لِئَلَّا يَبْطُلَ الْعَمَلُ الْأَوَّلُ وَلَا يَضُرَّهُ سُرُورُهُ ، وَالنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ جَعَلَ لَهُ أَجْرَيْنِ : أَجْرَ السِّرِّ ، وَأَجْرَ الْعَلَانِيَةِ ، فَأَحْسَنُ أَحْوَالِهِ أَنْ يَكُونَ قَالَ لَهُ :
Wa-ʾinnamā yaḥtajju bihi li-ʾallā yabṭula al-ʿamalu al-ʾawwalu wa-lā yaḍurrahu surūruhu, wa-al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama qad jaʿala lahu ʾajrayni: ʾajra al-sirri, wa-ʾajra al-ʿalāniyati, fa-ʾaḥsanu ʾaḥwālihi ʾan yakūna qāla lahu:
but only that the original deed is not nullified and his joy does not harm him. Yet the Prophet, may God bless him and grant him peace, assigned him two rewards: the reward of secrecy and the reward of publicity. At best, on that view, he would have said to him:
Source page 288
لَكَ أَجْرُ مَا أَسْرَرْتَ وَلَا يَضُرُّكَ مَا ظَهَرَ .
Laka ʾajru mā ʾasrarta wa-lā yaḍurruka mā ẓahara.
“You have the reward of what you kept secret, and what became public does not harm you.”
وَإِمَّا أَنْ يَكُونَ لَهُ عَلَى عَقْدِ الرِّيَاءِ أَجْرٌ ثَانٍ ، فَالَّذِي لَمْ يُرَاءِ بَعْدَ مَا اطُّلِعَ عَلَيْهِ ، وَأَخْلَصَ لِلَّهِ قَلْبَهُ وَنَفَى خَطَرَاتِ الرِّيَاءِ عَنْ قَلْبِهِ أَخَسُّ أَجْرًا وَالْمُرَائِي أَعْظَمُ أَجْرًا ؛ لَهُ أَجْرَانِ عَلَى قِيَاسِ هَذَا الْقَوْلِ ، وَذَلِكَ مَا لَا يَقُولُهُ مُسْلِمٌ يَعْقِلُ .
Wa-ʾimmā ʾan yakūna lahu ʿalā ʿaqdi al-riyāʾi ʾajrun thānin, fa-alladhī lam yurāʾi baʿda mā iṭṭuliʿa ʿalayhi, wa-ʾakhlaṣa li-llāhi qalbahu wa-nafā khaṭarāti al-riyāʾi ʿan qalbihi ʾakhassu ʾajran wa-al-murāʾī ʾaʿẓamu ʾajran; lahu ʾajrāni ʿalā qiyāsi hādhā al-qawli, wa-dhālika mā lā yaqūluhu muslimun yaʿqilu.
If instead he received a second reward for his intention of ostentation, someone who did not show off after being discovered, who devoted his heart sincerely to God and banished ostentatious impulses from it, would receive a lesser reward, while the person showing off would receive a greater one. By the logic of that claim, the latter has two rewards. No Muslim with understanding would say this.
فَلَوْلَا أَنَّ الرَّجُلَ كَانَ فِي مَسْأَلَتِهِ مَا يَدُلُّ أَنَّ سُرُورَهُ كَانَ طَاعَةً لِرَبِّهِ ، وَإِنْ لَمْ يَكُنْ لَهُ بِذَلِكَ عِلْمٌ ، وَأَشْفَقَ مِنِ اطِّلَاعِهِمْ وَسُرُورِهِ بِهِ لِقِلَّةِ عِلْمِهِ . فَلَا يُمْكِنُ أَنَّهُ كَانَ سُرُورُهُ إِلَّا بِبَعْضِ مَا ذَكَرْنَا مِنَ النِّعْمَةِ ، أَوْ لِطَاعَةِ مَنِ اطَّلَعَ عَلَيْهِ فِيهِ ، أَوْ لِأَنْ يُقْتَدَى بِهِ .
Fa-lawlā ʾanna al-rajula kāna fī masʾalatihi mā yadullu ʾanna surūrahu kāna ṭāʿatan li-rabbihi, wa-ʾin lam yakun lahu bi-dhālika ʿilmun, wa-ʾashfaqa mini iṭṭilāʿihim wa-surūrihi bihi li-qillati ʿilmihi. Fa-lā yumkinu ʾannahu kāna surūruhu ʾillā bi-baʿḍi mā dhakarnā mina al-niʿmati, ʾaw li-ṭāʿati mani iṭṭalaʿa ʿalayhi fīhi, ʾaw li-ʾan yuqtadā bihi.
So, were it not that the man’s question contained something indicating that his joy was obedience to his Lord, although he did not know this and, because of his limited knowledge, was apprehensive about their discovery and his pleasure in it... His joy could only have been for one of the reasons we mentioned: the blessing, the obedient response of those who discovered him, or the prospect of his example being followed.
وَقَدْ رُوِيَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مَهْدِيٍّ أَنَّهُ قَالَ : إِنَّمَا مَعْنَى هَذَا الْحَدِيثِ أَنَّهُ أَرَادَ الْقُدْوَةَ ، وَقَوْلُهُ أَجْرُ الْعَلَانِيَةِ يَدُلُّ عَلَى مَا قَالَهُ عَبْدُ الرَّحْمَنِ ؛ لِأَنَّ سُرُورَهُ بِمَا عَلَنَ مِنْ فِعْلِهِ عِنْدَهُمْ ، فَإِنِ اقْتَدَوْا بِهِ كَانَ لَهُ مِثْلُ أَجْرِهِمْ ؛ كَمَا قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ :
Wa-qad ruwiya ʿan ʿAbdi al-Raḥmāni bni Mahdiyyin ʾannahu qāla: ʾinnamā maʿnā hādhā al-ḥadīthi ʾannahu ʾarāda al-qudwata, wa-qawluhu ʾajru al-ʿalāniyati yadullu ʿalā mā qālahu ʿAbdu al-Raḥmāni; li-ʾanna surūrahu bi-mā ʿalana min fiʿlihi ʿindahum, fa-ʾini iqtadaw bihi kāna lahu mithlu ʾajrihim; kamā qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama:
It is related that ʿAbd al-Raḥmān ibn Mahdī said, “The meaning of this report is simply that he wanted to set an example.” The phrase “the reward of publicity” supports what ʿAbd al-Raḥmān said, because his joy concerns the part of his conduct that became known to them. If they follow his example, he receives a reward like theirs, as the Prophet, may God bless him and grant him peace, said:
« مَنْ سَنَّ سُنَّةً حَسَنَةً فَعُمِلَ بِهَا كَانَ لَهُ مِثْلُ أَجْرِ مَنْ يَعْمَلُ بِهَا » وَاللَّهُ أَعْلَمُ بِمَا أَرَادَ ، غَيْرَ أَنَّ الْكِتَابَ وَالسُّنَّةَ لَمْ يَدُلَّا عَلَى أَنَّ لَهُ أَجْرًا عَلَى الرِّيَاءِ ، وَأَنَّ اللَّهَ عَزَّ وَجَلَّ لَمْ يَجْعَلِ الْمُرَائِيَ أَعْظَمَ أَجْرًا مِنَ الْمُخْلِصِ .
«Man sanna sunnatan ḥasanatan fa-ʿumila bihā kāna lahu mithlu ʾajri man yaʿmalu bihā» wa-Allāhu ʾaʿlamu bi-mā ʾarāda, ghayra ʾanna al-kitāba wa-al-sunnata lam yadullā ʿalā ʾanna lahu ʾajran ʿalā al-riyāʾi, wa-ʾanna Allāha ʿazza wa-jalla lam yajʿali al-murāʾiya ʾaʿẓama ʾajran mina al-mukhliṣi.
“Whoever establishes a good practice that is then followed receives a reward like that of those who follow it.” God knows best what he meant. But neither the Book nor the Sunna indicates that a person is rewarded for ostentation, and God, mighty and majestic, has not given someone who shows off a greater reward than someone sincere.
وَتَأَوَّلَ بَعْضُهُمْ فِي ذَلِكَ : مِنْهُمْ عَبْدُ الرَّحْمَنِ أَنَّهُ قَالَ : إِنَّهُ نَدِمَ عَلَى مَا اعْتَقَدَ مِنَ الرِّيَاءِ ، فَلِذَلِكَ جَعَلَ لَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَجْرَيْنِ ، أَجْرًا عَلَى طَاعَتِهِ ، وَأَجْرًا عَلَى تَوْبَتِهِ .
Wa-taʾawwala baʿḍuhum fī dhālika: minhum ʿAbdu al-Raḥmāni ʾannahu qāla: ʾinnahu nadima ʿalā mā iʿtaqada mina al-riyāʾi, fa-li-dhālika jaʿala lahu al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama ʾajrayni, ʾajran ʿalā ṭāʿatihi, wa-ʾajran ʿalā tawbatihi.
Some interpreted it differently, among them ʿAbd al-Raḥmān, who said that the man regretted the ostentation he had intended. For that reason, the Prophet, may God bless him and grant him peace, assigned him two rewards: a reward for his obedience and a reward for his repentance.
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وَقَدْ أَخْطَأَ مَنْ قَالَ ذَلِكَ ؛ لِأَنَّ الْمُرَائِيَ إِذَا نَدِمَ عَلَى رِيَائِهِ أُجِرَ عَلَى تَوْبَتِهِ ، وَحَبِطَ عَمَلُهُ ؛ إِذْ قَدْ أَحْبَطَهُ بِالرِّيَاءِ ! وَالْحَدِيثُ مَعَ ذَلِكَ عَامَّةُ مَنْ يَرْوِيهِ غَيْرُ مُتَّصِلٍ ، لَا يَرْفَعُهُ إِلَى أَبِي هُرَيْرَةَ ، أَكْثَرُهُمْ يُوقِفُهُ عَلَى أَبِي صَالِحٍ ، وَمِنْهُمْ مَنْ يَرْفَعُهُ إِلَى أَبِي هُرَيْرَةَ ، وَاللَّهُ أَعْلَمُ : أَمَحْفُوظٌ الْحَدِيثُ أَمْ لَا ؟
Wa-qad ʾakhṭaʾa man qāla dhālika; li-ʾanna al-murāʾiya ʾidhā nadima ʿalā riyāʾihi ʾujira ʿalā tawbatihi, wa-ḥabiṭa ʿamaluhu; ʾidh qad ʾaḥbaṭahu bi-al-riyāʾi! Wa-al-ḥadīthu maʿa dhālika ʿāmmatu man yarwīhi ghayru muttaṣilin, lā yarfaʿuhu ʾilā ʾAbī Hurayrata, ʾaktharuhum yūqifuhu ʿalā ʾAbī Ṣāliḥin, wa-minhum man yarfaʿuhu ʾilā ʾAbī Hurayrata, wa-Allāhu ʾaʿlamu: ʾa-maḥfūẓun al-ḥadīthu ʾam lā?
Those who said that were mistaken. If someone who shows off regrets his ostentation, he is rewarded for his repentance, but his deed is forfeited, since he has already nullified it through ostentation. Moreover, most transmitters relate this report with a disconnected chain: they do not trace it to Abū Hurayra. Most stop it at Abū Ṣāliḥ, though some trace it to Abū Hurayra. God knows best whether the report has been accurately preserved or not.
فَإِنْ كَانَ مَحْفُوظًا فَلَا وَجْهَ لَهُ إِلَّا مَا ذَكَرْنَا ، وَإِلَّا تَرَكْنَا السُّنَنَ بِالتَّنَاقُضِ لَهُ وَخَرَجْنَا مِنْ إِجْمَاعِ الْعُلَمَاءِ .
Fa-ʾin kāna maḥfūẓan fa-lā wajha lahu ʾillā mā dhakarnā, wa-ʾillā taraknā al-sunana bi-al-tanāquḍi lahu wa-kharajnā min ʾijmāʿi al-ʿulamāʾi.
If it has been accurately preserved, it can bear no interpretation other than the one we mentioned. Otherwise, we would abandon the established reports by allowing them to contradict it and depart from the scholars’ consensus.
وَقَدْ يُمْكِنُ أَنْ يَكُونَ اطُّلِعَ عَلَيْهِ بَعْدَ الْعَمَلِ فَسُرَّ وَلَمْ يَعْلَمْ لِمَ كَانَ سُرُورُهُ ؟
Wa-qad yumkinu ʾan yakūna iṭṭuliʿa ʿalayhi baʿda al-ʿamali fa-surra wa-lam yaʿlam li-ma kāna surūruhu?
It is also possible that he was discovered after completing the deed, was pleased, and did not know why he was pleased.
فَأَخْبَرَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّ سُرُورَهُ بِذَلِكَ لَا يَضُرُّهُ ، وَأَنَّ لَهُ أَجْرَيْنِ : أَجْرٌ لَهُ عَلَى عَمَلِهِ ، وَأَجْرٌ لَهُ فِيمَا ظَهَرَ لِلْعِبَادِ أَنْ يَعْمَلُوا بِمِثْلِ عَمَلِهِ ، فَيُؤْجَرُ فِيهِمْ إِذَا اقْتَدَوْا بِهِ ، فَدَعَاهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى أَنْ يَكُونَ سُرُورُهُ بِالْأَجْرِ فِيهِمْ ؛ لَا بِالرِّيَاءِ .
Fa-ʾakhbarahu al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama ʾanna surūrahu bi-dhālika lā yaḍurruhu, wa-ʾanna lahu ʾajrayni: ʾajrun lahu ʿalā ʿamalihi, wa-ʾajrun lahu fīmā ẓahara li-al-ʿibādi ʾan yaʿmalū bi-mithli ʿamalihi, fa-yuʾjaru fīhim ʾidhā iqtadaw bihi, fa-daʿāhu al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama ʾilā ʾan yakūna surūruhu bi-al-ʾajri fīhim; lā bi-al-riyāʾi.
The Prophet, may God bless him and grant him peace, then told him that his pleasure in this did not harm him and that he had two rewards: a reward for his deed and a reward for what became known to people so that they might perform a similar deed. He is rewarded on their account if they follow his example. The Prophet, may God bless him and grant him peace, thus urged him to take joy in the reward arising through them, rather than in ostentation.
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بَابُ ذَمِّ الرِّيَاءِ وَالْعُجْبِ
Bābu dhammi al-riyāʾi wa-al-ʿujbi
Chapter on condemning ostentation and self-admiration
قُلْتُ : فَالْحَدِيثُ الَّذِي يَرْوِيهِ أَبُو مُوسَى عَنْ رَسُولِ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ : أَنَّ أَعْرَابِيًّا أَتَاهُ فَقَالَ : يَا رَسُولَ اللّٰهِ ، الرَّجُلُ يُقَاتِلُ حَمِيَّةً ، وَالرَّجُلُ يُقَاتِلُ شَجَاعَةً ، وَالرَّجُلُ يُقَاتِلُ لِيُرَى مَكَانُهُ ، مَنْ فِي سَبِيلِ اللّٰهِ ؟
Qultu: Fa-al-ḥadīthu alladhī yarwīhi Abū Mūsā ʿan Rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama: ʾAnna ʾaʿrābiyyan ʾatāhu fa-qāla: Yā Rasūla Allāhi, al-rajulu yuqātilu ḥamiyyatan, wa-al-rajulu yuqātilu shajāʿatan, wa-al-rajulu yuqātilu li-yurā makānuhu, man fī sabīli Allāhi?
I said: What, then, of the report Abū Mūsā relates from the Messenger of God, may God bless him and grant him peace: a Bedouin came to him and said, “Messenger of God, one man fights out of partisan zeal, another fights out of courage, and another fights so that his position may be seen. Which is fighting in God’s path?”
قَالَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ : « مَنْ قَاتَلَ حَتَّى تَكُونَ كَلِمَةُ اللّٰهِ هِيَ الْعُلْيَا فَهُوَ فِي سَبِيلِ اللّٰهِ » وَلَقَدْ عَلِمْنَا أَنَّ كُلَّ مُسْلِمٍ يُحِبُّ أَنْ تَكُونَ كَلِمَةُ اللّٰهِ هِيَ الْعُلْيَا .
Qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «Man qātala ḥattā takūna kalimatu Allāhi hiya al-ʿulyā fa-huwa fī sabīli Allāhi.» Wa-la-qad ʿalimnā ʾanna kulla muslimin yuḥibbu ʾan takūna kalimatu Allāhi hiya al-ʿulyā.
The Prophet, may God bless him and grant him peace, said, “Whoever fights so that God’s word is uppermost is fighting in God’s path.” Yet we know that every Muslim wants God’s word to be uppermost.
قَالَ : قَدْ تَأَوَّلَ قَوْمٌ فِي ذَلِكَ وَزَعَمُوا أَنَّ ذَلِكَ لَا يَضُرُّ بِهَذَا الْحَدِيثِ ، وَذَلِكَ عِنْدَنَا غَلَطٌ مِنْهُمْ ؛ لِأَنَّ الْكِتَابَ وَالسُّنَّةَ يَدُلَّانِ عَلَى غَيْرِ ذَلِكَ ، فَأَمَّا الْكِتَابُ فَإِنَّهُ رُوِيَ عَنْ طَاوُوسٍ وَعِدَّةٍ مِنَ التَّابِعِينَ أَنَّ رَجُلًا قَالَ لِلنَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ : « الرَّجُلُ يَصْطَنِعُ الْمَعْرُوفَ » أَوْ قَالَ يَتَصَدَّقُ ،
Qāla: Qad taʾawwala qawmun fī dhālika wa-zaʿamū ʾanna dhālika lā yaḍurru bi-hādhā al-ḥadīthi, wa-dhālika ʿindanā ghalaṭun minhum; li-ʾanna al-kitāba wa-al-sunnata yadullāni ʿalā ghayri dhālika, fa-ʾammā al-kitābu fa-ʾinnahu ruwiya ʿan Ṭāwūsin wa-ʿiddatin mina al-tābiʿīna ʾanna rajulan qāla li-al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «Al-rajulu yaṣṭaniʿu al-maʿrūfa» ʾaw qāla yataṣaddaqu,
He said: Some people have interpreted this and claimed, on the strength of this report, that such motives do no harm. We consider them mistaken, because the Book and the Sunna indicate otherwise. As for the Book, it is related from Ṭāwūs and several of the Successors that a man said to the Prophet, may God bless him and grant him peace, “A man does someone a kindness,” or he said, “gives charity,
يُحِبُّ أَنْ يُحْمَدَ وَيُؤْجَرَ فَلَمْ يَدْرِ مَا يَقُولُ لَهُ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ حَتَّى نَزَلَ : فَمَنْ كَانَ يَرْجُوا لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا .
Yuḥibbu ʾan yuḥmada wa-yuʾjara fa-lam yadri mā yaqūlu lahu al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama ḥattā nazala: Fa-man kāna yarjū liqāʾa rabbihi fa-l-yaʿmal ʿamalan ṣāliḥan wa-lā yushrik bi-ʿibādati rabbihi ʾaḥadan.
wanting to be praised and rewarded.” The Prophet, may God bless him and grant him peace, did not know what to say to him until this was revealed: “So whoever hopes to meet his Lord should do righteous work and associate no one with the worship of his Lord.”
وَأَمَّا السُّنَّةُ فَإِنَّ مُعَاذًا رَوَى عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ : « إِنَّ أَدْنَى الرِّيَاءِ شِرْكٌ » .
Wa-ʾammā al-sunnatu fa-ʾinna Muʿādhan rawā ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «ʾInna ʾadnā al-riyāʾi shirkun.»
As for the Sunna, Muʿādh related from the Prophet, may God bless him and grant him peace, “The least ostentation is associating partners with God.”
وَرَوَى أَبُو هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ : « يُقَالُ لِمَنْ أَشْرَكَ فِي عَمَلِهِ : خُذْ أَجْرَكَ مِمَّنْ عَمِلْتَ لَهُ » .
Wa-rawā Abū Hurayrata ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾannahu qāla: «Yuqālu li-man ʾashraka fī ʿamalihi: Khudh ʾajraka mimman ʿamilta lahu.»
Abū Hurayra related that the Prophet, may God bless him and grant him peace, said, “Someone who associated another with God in his work will be told, ‘Take your reward from the one you worked for.’”
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وَرُوِيَ عَنْ عُبَادَةَ بْنِ الصَّامِتِ أَنَّهُ قَالَ : إِنَّ اللّٰهَ جَلَّ ثَنَاؤُهُ يَقُولُ : « أَنَا أَغْنَى الشُّرَكَاءِ عَنِ الشِّرْكِ ، مَنْ عَمِلَ لِي عَمَلًا وَأَشْرَكَ مَعِيَ غَيْرِي وَدَعْتُ نَصِيبِي لِشَرِيكِي » .
Wa-ruwiya ʿan ʿUbādata bni al-Ṣāmiti ʾannahu qāla: ʾInna Allāha jalla thanāʾuhu yaqūlu: «ʾAnā ʾaghnā al-shurakāʾi ʿani al-shirki, man ʿamila lī ʿamalan wa-ʾashraka maʿiya ghayrī wadaʿtu naṣībī li-sharīkī.»
It is related from ʿUbāda ibn al-Ṣāmit that he said: God, exalted is His praise, says, “Of all partners, I have the least need of partnership. Whoever does a deed for Me and associates someone else with Me, I leave My share to My partner.”
وَقَالَ عَبْدُ اللّٰهِ : مَنْ هَاجَرَ يَبْتَغِي شَيْئًا فَهُوَ لَهُ .
Wa-qāla ʿAbdu Allāhi: Man hājara yabtaghī shayʾan fa-huwa lahu.
ʿAbd Allāh said: Whoever emigrates seeking something will have that.
وَقَالَ عُبَادَةُ بْنُ الصَّامِتِ إِنَّ النَّبِيَّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ قَالَ : « مَنْ غَزَا لَا يَنْوِي إِلَّا عِقَالًا فَلَهُ مَا نَوَى » .
Wa-qāla ʿUbādatu bnu al-Ṣāmiti ʾinna al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama qāla: «Man ghazā lā yanwī ʾillā ʿiqālan fa-lahu mā nawā.»
ʿUbāda ibn al-Ṣāmit said that the Prophet, may God bless him and grant him peace, said, “Whoever goes on a campaign intending nothing but a camel-hobble will have what he intended.”
وَقَاتَلَ رَجُلٌ مِنْ أَجْلِ حِمَارٍ فَقَالَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ : « لَهُ الْحِمَارُ » وَقَالَ : « إِنَّمَا لِامْرِئٍ مَا يَنْوِي » .
Wa-qātala rajulun min ʾajli ḥimārin fa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «Lahu al-ḥimāru» wa-qāla: «ʾInnamā li-imriʾin mā yanwī.»
A man fought for the sake of a donkey, and the Prophet, may God bless him and grant him peace, said, “He gets the donkey.” He also said, “A person gets only what he intends.”
وَكُلُّ مُسْلِمٍ يُحِبُّ أَنْ يَغْلِبَ الْمُؤْمِنُونَ الْمُشْرِكِينَ وَإِنْ رَاءَى ، وَلَوْ كَانَ كَمَا تَأَوَّلَتْ هَذِهِ الْفِرْقَةُ لَكَانَ لَا يَكُونُ مُرَائِيًا فِي غَزْوَةٍ حَتَّى يَكْفُرَ ؛ لِأَنَّ حُبَّهُ لِأَنْ تَعْلُوَ كَلِمَةُ الْكُفْرِ كُفْرٌ ! فَتَتَابَعَتِ الْآثَارُ بِخِلَافِ مَا تَأَوَّلَتْهُ هَذِهِ الْفِرْقَةُ .
Wa-kullu muslimin yuḥibbu ʾan yaghliba al-muʾminūna al-mushrikīna wa-ʾin rāʾā, wa-law kāna ka-mā taʾawwalat hādhihi al-firqatu la-kāna lā yakūnu murāʾiyan fī ghazwatin ḥattā yakfura; li-ʾanna ḥubbahu li-ʾan taʿluwa kalimatu al-kufri kufrun! Fa-tatābaʿati al-ʾāthāru bi-khilāfi mā taʾawwalathu hādhihi al-firqatu.
Every Muslim wants the believers to defeat the polytheists, even if he is showing off. If this faction’s interpretation were right, a person could not be showing off on a campaign unless he became an unbeliever, since wanting the word of unbelief to prevail is unbelief! Thus the transmitted reports follow one another in contradicting this faction’s interpretation.
وَلَيْسَ يَكُونُ مَا سَأَلَ عَنْهُ السَّائِلُ بِحُجَّةٍ عَلَى الْعِبَادِ ، إِنَّمَا سَأَلَ النَّبِيَّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ عَنْ أَشْيَاءَ لَا يَجُوزُ أَنْ تَكُونَ لِلّٰهِ ، فَأَجَابَهُ بِخِلَافِهِ وَمَا يَصِحُّ عِنْدَ اللّٰهِ ، فَقَالَ : مَنْ قَاتَلَ حَتَّى تَكُونَ كَلِمَةُ اللّٰهِ هِيَ الْعُلْيَا فَهُوَ فِي سَبِيلِ اللّٰهِ ، وَلَمْ يَقُلْ : مَنْ أَرَادَ مَا سَأَلْتَ عَنْهُ ، فَقَاتَلَ لِذَلِكَ وَلِتَكُونَ كَلِمَةُ اللّٰهِ هِيَ الْعُلْيَا ،
Wa-laysa yakūnu mā saʾala ʿanhu al-sāʾilu bi-ḥujjatin ʿalā al-ʿibādi, ʾinnamā saʾala al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama ʿan ʾashyāʾa lā yajūzu ʾan takūna li-llāhi, fa-ʾajābahu bi-khilāfihi wa-mā yaṣiḥḥu ʿinda Allāhi, fa-qāla: Man qātala ḥattā takūna kalimatu Allāhi hiya al-ʿulyā fa-huwa fī sabīli Allāhi, wa-lam yaqul: Man ʾarāda mā saʾalta ʿanhu, fa-qātala li-dhālika wa-li-takūna kalimatu Allāhi hiya al-ʿulyā,
What the questioner asked about cannot serve as a binding argument for people. He asked the Prophet, may God bless him and grant him peace, about things that cannot be for God. The Prophet answered him with the opposite, with what is sound in God’s sight, saying, “Whoever fights so that God’s word is uppermost is fighting in God’s path.” He did not say, “Whoever seeks what you asked about, and fights for that and so that God’s word is uppermost,
Source page 292
فَهُوَ فِي سَبِيلِ اللّٰهِ ، إِنَّمَا قَالَ لَهُ : مَنْ فِي سَبِيلِ اللّٰهِ ؟ فَأَخْبَرَهُ أَنَّ فِي سَبِيلِ اللّٰهِ غَيْرَ الَّذِي عَدَّدْتَ فَأَخْلَصَ الْقِتَالَ لِعِزِّ الْإِسْلَامِ . فَمَنِ ادَّعَى مَعْنًى ثَانِيًا قَالَهُ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ فَلْيَأْتِ بِهِ ، وَلَنْ يَجِدَهُ .
Fa-huwa fī sabīli Allāhi, ʾinnamā qāla lahu: Man fī sabīli Allāhi? Fa-ʾakhbarahu ʾanna fī sabīli Allāhi ghayra alladhī ʿaddadta fa-ʾakhlaṣa al-qitāla li-ʿizzi al-ʾislāmi. Fa-mani iddaʿā maʿnan thāniyan qālahu al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama fa-l-yaʾti bihi, wa-lan yajidahu.
is fighting in God’s path.” The man simply asked him, “Who is fighting in God’s path?” He told him that fighting in God’s path is other than what you listed, making the fighting exclusively for Islam’s strength. Anyone who claims that the Prophet, may God bless him and grant him peace, stated a second meaning should produce it. He will not find it.
وَالْآثَارُ أَيْضًا بِخِلَافِ مَا تَأَوَّلَتْ ، وَقَدْ رُوِيَ عَنِ ابْنِ مَسْعُودٍ : « إِنَّ الْمَلَائِكَةَ إِذَا الْتَقَى الصَّفَّانِ نَزَلَتْ ، فَكَتَبَتِ النَّاسَ عَلَى مَنَازِلِهِمْ : فُلَانٌ يُقَاتِلُ لِلْمُلْكِ ، وَفُلَانٌ يُقَاتِلُ لِلذِّكْرِ ، وَفُلَانٌ يُقَاتِلُ يُرِيدُ وَجْهَ اللّٰهِ ، فَذَلِكَ الشَّهِيدُ » .
Wa-al-ʾāthāru ʾayḍan bi-khilāfi mā taʾawwalat, wa-qad ruwiya ʿani Ibni Masʿūdin: «ʾInna al-malāʾikata ʾidhā iltaqā al-ṣaffāni nazalat, fa-katabati al-nāsa ʿalā manāzilihim: Fulānun yuqātilu li-al-mulki, wa-fulānun yuqātilu li-al-dhikri, wa-fulānun yuqātilu yurīdu wajha Allāhi, fa-dhālika al-shahīdu.»
The transmitted reports also contradict its interpretation. It is related from Ibn Masʿūd: “When the two battle lines meet, the angels descend and record people according to their standing: ‘So-and-so fights for power; so-and-so fights for renown; so-and-so fights seeking God’s face. That one is the martyr.’”
وَقَوْلُ عُمَرَ رَضِيَ اللّٰهُ عَنْهُ : وَأُخْرَى تَقُولُونَهَا فِي مَغَازِيكُمْ : فُلَانٌ شَهِيدٌ ، وَلَعَلَّهُ أَنْ يَكُونَ قَدْ مَلَأَ دَفَّتَيْ رَاحِلَتِهِ وَرِقًا .
Wa-qawlu ʿUmara raḍiya Allāhu ʿanhu: Wa-ʾukhrā taqūlūnahā fī maghāzīkum: Fulānun shahīdun, wa-laʿallahu ʾan yakūna qad malaʾa daffatay rāḥilatihi wariqan.
And there is the saying of ʿUmar, may God be pleased with him: Another thing you say on your campaigns is, “So-and-so is a martyr,” although he may have filled both sides of his mount with silver.
قَالَ : وَقَالَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ حِينَ سَأَلَهُ الرَّجُلُ عَنِ الرَّجُلِ يُقَاتِلُ فِي سَبِيلِ اللّٰهِ قَالَ :
Qāla: Wa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama ḥīna saʾalahu al-rajulu ʿani al-rajuli yuqātilu fī sabīli Allāhi qāla:
He said: And the Prophet, may God bless him and grant him peace, said, when the man asked him about a man fighting in God’s path, he said:
« إِنْ قُتِلْتَ فِي سَبِيلِ اللّٰهِ صَابِرًا مُحْتَسِبًا مُقْبِلًا غَيْرَ مُدْبِرٍ » .
«ʾIn qutilta fī sabīli Allāhi ṣābiran muḥtasiban muqbilan ghayra mudbirin.»
“If you are killed in God’s path, steadfastly seeking His reward, advancing rather than retreating.”
وَقُتِلَ رَجُلٌ مِنْ أَصْحَابِهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ فَقَالَ لَهُ أَصْحَابُهُ : لَهُ الْجَنَّةُ ، فَقَالَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ :
Wa-qutila rajulun min ʾaṣḥābihi ṣallā Allāhu ʿalayhi wa-sallama fa-qāla lahu ʾaṣḥābuhu: Lahu al-jannatu, fa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama:
A man among his Companions, may God bless him and grant him peace, was killed, and his Companions said to him, “Paradise is his.” The Prophet, may God bless him and grant him peace, said:
« لَهُ الْحِمَارُ إِنَّهُ أَرَادَهُ » .
«Lahu al-ḥimāru ʾinnahu ʾarādahu.»
“The donkey is his; that is what he wanted.”
وَرَوَى عُبَادَةُ عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ : « مَنْ غَزَا لَا يَنْوِي إِلَّا عِقَالًا فَلَهُ مَا نَوَى » .
Wa-rawā ʿUbādatu ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾannahu qāla: «Man ghazā lā yanwī ʾillā ʿiqālan fa-lahu mā nawā.»
ʿUbāda related that the Prophet, may God bless him and grant him peace, said, “Whoever goes on a campaign intending nothing but a camel-hobble will have what he intended.”
وَالْحَدِيثُ فِي ذَلِكَ كَثِيرٌ ، فَذَلِكَ غَلَطٌ فِي التَّأْوِيلِ ، وَأَكْثَرُ الْعُلَمَاءِ يَرَوْنَ أَنَّهُ أَشَدُّ الْحَدِيثِ إِذْ لَمْ يَجْعَلْ فِي سَبِيلِ اللّٰهِ إِلَّا مَنْ أَخْلَصَ ؛ لِتَعْلُوَ الْكَلِمَةُ وَحْدَهَا وَلَمْ يَضُمَّ إِلَيْهَا إِرَادَةَ غَيْرِهَا .
Wa-al-ḥadīthu fī dhālika kathīrun, fa-dhālika ghalaṭun fī al-taʾwīli, wa-ʾaktharu al-ʿulamāʾi yarawna ʾannahu ʾashaddu al-ḥadīthi ʾidh lam yajʿal fī sabīli Allāhi ʾillā man ʾakhlaṣa; li-taʿluwa al-kalimatu waḥdahā wa-lam yaḍumma ʾilayhā ʾirādata ghayrihā.
There are many reports about this. That interpretation is therefore mistaken. Most scholars consider it the most stringent report, since he counted as fighting in God’s path only someone who was sincere, seeking solely the supremacy of the word and joining no other purpose to it.
Source page 293
وَلَوْ كَانَ كَمَا تَأَوَّلَتْهُ هَذِهِ الْفِرْقَةُ لَكَانَ الرِّيَاءُ مُبَاحًا لَا يُبْطِلُ الْعَمَلَ وَلَا يُحْبِطُهُ ؛ لِأَنَّهُ لَيْسَ مِنْ مُسْلِمٍ يُقَاتِلُ إِلَّا وَهُوَ يُحِبُّ أَنْ يَغْلِبَ الْمُؤْمِنُونَ وَيُهْزَمَ الْكُفَّارُ ، فَقَدْ أَبَاحُوا الرِّيَاءَ فِي الْغَزْوِ ، وَلَوْ كَانَ أَيْضًا كَمَا تَأَوَّلَتْهُ مَا كَانَ ذَلِكَ حُجَّةً فِي سَائِرِ الْأَعْمَالِ ، لِأَنَّ الصَّدَقَةَ وَأَكْثَرَ الْأَعْمَالِ قَدْ يَفْعَلُهَا الْعَبْدُ لَا يَذْكُرُ اللّٰهَ فِيهَا كَمَا يَذْكُرُهُ ،
Wa-law kāna ka-mā taʾawwalathu hādhihi al-firqatu la-kāna al-riyāʾu mubāḥan lā yubṭilu al-ʿamala wa-lā yuḥbiṭuhu; li-ʾannahu laysa min muslimin yuqātilu ʾillā wa-huwa yuḥibbu ʾan yaghliba al-muʾminūna wa-yuhzama al-kuffāru, fa-qad ʾabāḥū al-riyāʾa fī al-ghazwi, wa-law kāna ʾayḍan ka-mā taʾawwalathu mā kāna dhālika ḥujjatan fī sāʾiri al-ʾaʿmāli, li-ʾanna al-ṣadaqata wa-ʾakthara al-ʾaʿmāli qad yafʿaluhā al-ʿabdu lā yadhkuru Allāha fīhā ka-mā yadhkuruhu,
If this faction’s interpretation were right, ostentation would be permissible, neither invalidating a deed nor nullifying its reward. Every Muslim who fights wants the believers to win and the unbelievers to be defeated, so they have made ostentation permissible in warfare. Even if their interpretation were right, it would provide no argument concerning other deeds, because a servant may give charity and perform most deeds without remembering God in them as he remembers Him
مَحَبَّةَ أَنْ يَغْلِبَ الْمُسْلِمُونَ فِي الْغَزْوِ .
Maḥabbata ʾan yaghliba al-muslimūna fī al-ghazwi.
out of a desire that the Muslims should win in warfare.
Source page 294
بَابُ مَا يَجُوزُ لِلْعَبْدِ أَنْ يَقْطَعَ أَنَّهُ أَخْلَصَ فِيهِ لِلّٰهِ وَمَا لَا يَجُوزُ لَهُ مِنْهُ
Bābu mā yajūzu li-al-ʿabdi ʾan yaqṭaʿa ʾannahu ʾakhlaṣa fīhi li-llāhi wa-mā lā yajūzu lahu minhu
Chapter on when a servant may assert that he acted sincerely for God, and when he may not
قُلْتُ : فَهَلْ يَجُوزُ لِأَحَدٍ أَنْ يَقْطَعَ أَنَّهُ أَخْلَصَ لِلّٰهِ عَمَلًا ، إِذْ لَمْ يَعْلَمْ رِيَاءً خَالَطَهُ ، أَوِ الْخَوْفُ وَالشَّكُّ أَوْلَى بِهِ ؟
Qultu: Fa-hal yajūzu li-ʾaḥadin ʾan yaqṭaʿa ʾannahu ʾakhlaṣa li-llāhi ʿamalan, ʾidh lam yaʿlam riyāʾan khālaṭahu, ʾawi al-khawfu wa-al-shakku ʾawlā bihi?
I said: May someone assert that he performed a deed sincerely for God when he knows of no ostentation mixed into it, or are fear and doubt more appropriate for him?
قَالَ : أَمَّا قَبْلَ أَنْ يَبْتَدِئَ فِي الْعَمَلِ ، فَلَا يَجُوزُ لَهُ أَنْ يَدْخُلَ الْعَمَلَ حَتَّى يَعْلَمَ أَنَّهُ قَدْ أَرَادَ اللّٰهَ بِهِ وَلَمْ يُرِدْ غَيْرَهُ ؛ لِأَنَّهُ لَا يَجُوزُ لَهُ أَنْ يَدْخُلَ فِي الْعَمَلِ وَلَا يَدْرِي مَا يُرِيدُ بِهِ ، فَعَلَيْهِ أَنْ يَكُونَ مُتَيَقِّنًا بِأَنَّهُ قَدْ أَرَادَ اللّٰهَ عَزَّ وَجَلَّ بِذَلِكَ الْعَمَلِ وَإِلَّا لَمْ يَدْخُلْهُ .
Qāla: ʾAmmā qabla ʾan yabtadiʾa fī al-ʿamali, fa-lā yajūzu lahu ʾan yadkhula al-ʿamala ḥattā yaʿlama ʾannahu qad ʾarāda Allāha bihi wa-lam yurid ghayrahu; li-ʾannahu lā yajūzu lahu ʾan yadkhula fī al-ʿamali wa-lā yadrī mā yurīdu bihi, fa-ʿalayhi ʾan yakūna mutayaqqinan bi-ʾannahu qad ʾarāda Allāha ʿazza wa-jalla bi-dhālika al-ʿamali wa-ʾillā lam yadkhulhu.
He said: Before beginning a deed, he may not undertake it until he knows that he intends God by it and intends no one else. He may not enter into a deed without knowing what he seeks through it. He must therefore be certain that he intends God, mighty and majestic, by that deed; otherwise he must not undertake it.
فَإِذَا عَلِمَ أَنَّهُ قَدْ أَخْلَصَ فَأَرَادَ اللّٰهَ عَزَّ وَجَلَّ وَحْدَهُ دَخَلَ فِي الْعَمَلِ عَلَى ذَلِكَ ، فَإِذَا مَضَى عَلَيْهِ مِنَ الْأَوْقَاتِ - وَلَوْ كَانَ كَطَرْفِ الْعَيْنِ - مِمَّا يُمْكِنُ الْمَخْلُوقَ فِيهِ النِّسْيَانُ وَالسَّهْوُ فَالْخَوْفُ أَوْلَى بِهِ ، لِأَنَّهُ لَا يَدْرِي لَعَلَّهُ قَدْ خَطَرَتْ خَطْرَةٌ بِقَلْبِهِ : رِيَاءٌ أَوْ عُجْبٌ أَوْ كِبْرٌ أَوْ غَيْرُهُ ، فَقَبِلَهَا وَهُوَ نَاسٍ لَا يَذْكُرُ أَنَّهَا رِيَاءٌ فَيَكُونُ مُشْفِقًا خَائِفًا .
Fa-ʾidhā ʿalima ʾannahu qad ʾakhlaṣa fa-ʾarāda Allāha ʿazza wa-jalla waḥdahu dakhala fī al-ʿamali ʿalā dhālika, fa-ʾidhā maḍā ʿalayhi mina al-ʾawqāti - wa-law kāna ka-ṭarfi al-ʿayni - mimmā yumkinu al-makhlūqa fīhi al-nisyānu wa-al-sahwu fa-al-khawfu ʾawlā bihi, li-ʾannahu lā yadrī laʿallahu qad khaṭarat khaṭratun bi-qalbihi: Riyāʾun ʾaw ʿujbun ʾaw kibrun ʾaw ghayruhu, fa-qabilahā wa-huwa nāsin lā yadhkuru ʾannahā riyāʾun fa-yakūnu mushfiqan khāʾifan.
When he knows that he is sincere and intends God alone, mighty and majestic, he enters into the deed on that basis. Once some time has passed, even the blink of an eye, during which a created being can forget or become heedless, fear is more appropriate for him. He does not know: perhaps an impulse passed through his heart, ostentation, self-admiration, arrogance, or something else, and he accepted it while forgetful, without recalling that it was ostentation. He should therefore be apprehensive and afraid.
قُلْتُ : فَإِذَا كَانَ شَاكًّا فِي عَمَلِهِ فَكَيْفَ يَرْجُو عَلَى الشَّكِّ وَيَأْمُلُ الرِّضَا مِنَ اللّٰهِ عَزَّ وَجَلَّ ؟
Qultu: Fa-ʾidhā kāna shākkan fī ʿamalihi fa-kayfa yarjū ʿalā al-shakki wa-yaʾmulu al-riḍā mina Allāhi ʿazza wa-jalla?
I said: If he doubts his deed, how can he hope despite that doubt and look for acceptance from God, mighty and majestic?
قَالَ : أَمَّا الشَّكُّ فِي أَنَّهُ لَا يَدْرِي دَخَلَ الْعَمَلَ بِإِخْلَاصٍ أَمْ لَا فَلَا يَجُوزُ فِي ذَلِكَ الشَّكُّ ؛ إِذْ قَدْ عَلِمَ أَنَّهُ قَدْ دَخَلَ وَقَدْ أَرَادَ اللّٰهَ عَزَّ وَجَلَّ وَحْدَهُ ، وَأَمَّا الشَّكُّ خَوْفًا مِنْ أَنْ يَكُونَ قَدْ أَحْصَى اللّٰهُ عَزَّ وَجَلَّ عَلَيْهِ قَبُولَ خَطْرَةٍ نَسِيَهَا هُوَ وَلَمْ يَفْطَنْ لَهَا فَنَعَمْ ، فَالْخَوْفُ عَلَى عَمَلِهِ وَالْوَجَلُ وَالْإِشْفَاقُ مِنْ أَجْلِ ذَلِكَ .
Qāla: ʾAmmā al-shakku fī ʾannahu lā yadrī dakhala al-ʿamala bi-ʾikhlāṣin ʾam lā fa-lā yajūzu fī dhālika al-shakku; ʾidh qad ʿalima ʾannahu qad dakhala wa-qad ʾarāda Allāha ʿazza wa-jalla waḥdahu, wa-ʾammā al-shakku khawfan min ʾan yakūna qad ʾaḥṣā Allāhu ʿazza wa-jalla ʿalayhi qabūla khaṭratin nasiyahā huwa wa-lam yafṭan lahā fa-naʿam, fa-al-khawfu ʿalā ʿamalihi wa-al-wajalu wa-al-ʾishfāqu min ʾajli dhālika.
He said: As for doubting because he does not know whether he entered the deed sincerely, doubt about that is not permissible: he knows that he entered it intending God alone, mighty and majestic. But doubting out of fear that God, mighty and majestic, has recorded against him his acceptance of an impulse that he himself forgot and failed to notice, yes. His fear for his deed, his dread, and his apprehension are on that account.
Source page 295
قُلْتُ : فَالرَّجَاءُ وَالْخَوْفُ عَلَى الْعَمَلِ أَنْ يَكُونَ عَمِلَهُ لِلّٰهِ أَوْ لِغَيْرِ اللّٰهِ عَزَّ وَجَلَّ إِذًا مُسْتَوِيَانِ ، فَأَمَلُهُ فِي اللّٰهِ عَزَّ وَجَلَّ ضَعِيفٌ ، فَكَيْفَ يَنْعَمُ بِطَاعَتِهِ لِلّٰهِ عَزَّ وَجَلَّ وَيَجِدُ حَلَاوَتَهَا ؟
Qultu: Fa-al-rajāʾu wa-al-khawfu ʿalā al-ʿamali ʾan yakūna ʿamilahu li-llāhi ʾaw li-ghayri Allāhi ʿazza wa-jalla ʾidhan mustawiyāni, fa-ʾamaluhu fī Allāhi ʿazza wa-jalla ḍaʿīfun, fa-kayfa yanʿamu bi-ṭāʿatihi li-llāhi ʿazza wa-jalla wa-yajidu ḥalāwatahā?
I said: Then hope and fear concerning the deed, whether he performed it for God or for someone other than God, mighty and majestic, are equal. His hope in God, mighty and majestic, is therefore weak. How can he delight in his obedience to God, mighty and majestic, and taste its sweetness?
قَالَ : بَلِ الْأَمَلُ وَالرَّجَاءُ أَغْلَبُ وَأَكْثَرُ لِأَنَّهُ قَدِ اسْتَيْقَنَ أَنَّهُ قَدْ دَخَلَهُ بِالْإِخْلَاصِ لِلّٰهِ وَحْدَهُ ، وَلَمْ يَسْتَيْقِنْ أَنَّهُ رَاءَى بِشَيْءٍ مِنْهُ ، فَالْإِخْلَاصُ عِنْدَهُ يَقِينٌ ، وَالرِّيَاءُ هُوَ مِنْهُ فِي شَكٍّ ، فَخَوْفُهُ إِنْ كَانَ قَدْ خَالَطَهُ رِيَاءٌ كَانَ ذَلِكَ الْخَوْفُ مِمَّا يَرْجُو بِهِ أَنْ يُصَفِّيَهُ اللّٰهُ لَهُ ؛ لِإِشْفَاقِهِ عَلَى مَا لَا يَعْلَمُ فِيهِ ، فَبِذَلِكَ يَعْظُمُ رَجَاؤُهُ ،
Qāla: Bali al-ʾamalu wa-al-rajāʾu ʾaghlabu wa-ʾaktharu li-ʾannahu qadi istayqana ʾannahu qad dakhalahu bi-al-ʾikhlāṣi li-llāhi waḥdahu, wa-lam yastayqin ʾannahu rāʾā bi-shayʾin minhu, fa-al-ʾikhlāṣu ʿindahu yaqīnun, wa-al-riyāʾu huwa minhu fī shakkin, fa-khawfuhu ʾin kāna qad khālaṭahu riyāʾun kāna dhālika al-khawfu mimmā yarjū bihi ʾan yuṣaffiyahu Allāhu lahu; li-ʾishfāqihi ʿalā mā lā yaʿlamu fīhi, fa-bi-dhālika yaʿẓumu rajāʾuhu,
He said: Rather, expectation and hope are stronger and greater, because he is certain that he entered the deed sincerely for God alone, and is not certain that he showed off in any part of it. His sincerity is certain to him, whereas he doubts whether there was ostentation. As for his fear, if ostentation did mingle with the deed, that fear is something through which he hopes God will purify it for him, because he is apprehensive about what he does not know to be in it. Through this his hope grows,
وَإِنْ لَمْ يَكُنْ خَالَطَهُ رِيَاءٌ فَذَلِكَ زِيَادَةٌ عَلَى عَمَلِهِ وَعِبَادَةٌ مِنْهُ ؛ وَكُلَّمَا أَشْفَقَ ازْدَادَ نَعِيمًا بِالطَّاعَةِ وَأَمَلًا فِي اللّٰهِ عَزَّ وَجَلَّ ؛ إِذَا أَيْقَنَ أَنَّهُ دَخَلَهُ بِالْإِخْلَاصِ ، وَخَتَمَهُ بِالْإِشْفَاقِ وَالْوَجَلِ عَنْ عِلْمِ اللّٰهِ عَزَّ وَجَلَّ ، فَبِذَلِكَ يَعْظُمُ رَجَاؤُهُ وَأَمَلُهُ ، وَيَتَنَعَّمُ بِطَاعَةِ رَبِّهِ عَزَّ وَجَلَّ .
Wa-ʾin lam yakun khālaṭahu riyāʾun fa-dhālika ziyādatun ʿalā ʿamalihi wa-ʿibādatun minhu; wa-kullamā ʾashfaqa izdāda naʿīman bi-al-ṭāʿati wa-ʾamalan fī Allāhi ʿazza wa-jalla; ʾidhā ʾayqana ʾannahu dakhalahu bi-al-ʾikhlāṣi, wa-khatamahu bi-al-ʾishfāqi wa-al-wajali ʿan ʿilmi Allāhi ʿazza wa-jalla, fa-bi-dhālika yaʿẓumu rajāʾuhu wa-ʾamaluhu, wa-yatanaʿʿamu bi-ṭāʿati rabbihi ʿazza wa-jalla.
and if no ostentation mingled with it, that fear adds to his deed and is itself an act of worship. The more apprehensive he is, the more he delights in obedience and hopes in God, mighty and majestic, when he is certain that he entered the deed sincerely and concluded it with apprehension and dread arising from God’s knowledge, mighty and majestic. Through this his hope and expectation grow, and he delights in obeying his Lord, mighty and majestic.
Source page 296
بَابُ مَا يَجْزِي مِنَ النِّيَّةِ عِنْدَ ابْتِدَاءِ الْعَمَلِ وَالنِّيَّةِ فِي الْعَمَلِ
Bābu mā yajzī mina al-niyyati ʿinda ibtidāʾi al-ʿamali wa-al-niyyati fī al-ʿamali
Chapter on what intention suffices at the beginning of a deed, and on intention during the deed
قُلْتُ : فَعَلَى النَّاسِ أَنْ يُقَدِّمُوا النِّيَّةَ عَلَى كُلِّ عَمَلٍ ، حَتَّى يَعْلَمُوا أَنَّهُمْ قَدْ أَرَادُوا اللّٰهَ عَزَّ وَجَلَّ وَحُبَّهُ ، أَمْ يَجْزِي الْمُرِيدَ نِيَّتُهُ الْمُتَقَدِّمَةُ فِي كُلِّ عَمَلٍ يَعْرِضُ لَهُ ، لِأَنَّهُ لَا يَعْمَلُهُ إِلَّا لِلّٰهِ عَزَّ وَجَلَّ وَحْدَهُ ، وَقَدْ سَمِعْتُكَ تَقُولُ : لَا يَدْخُلُ حَتَّى يَسْتَيْقِنَ أَنَّهُ أَرَادَ اللّٰهَ عَزَّ وَجَلَّ وَحْدَهُ ؟
Qultu: Fa-ʿalā al-nāsi ʾan yuqaddimū al-niyyata ʿalā kulli ʿamalin, ḥattā yaʿlamū ʾannahum qad ʾarādū Allāha ʿazza wa-jalla wa-ḥubbahu, ʾam yajzī al-murīda niyyatuhu al-mutaqaddimatu fī kulli ʿamalin yaʿriḍu lahu, li-ʾannahu lā yaʿmaluhu ʾillā li-llāhi ʿazza wa-jalla waḥdahu, wa-qad samiʿtuka taqūlu: Lā yadkhulu ḥattā yastayqina ʾannahu ʾarāda Allāha ʿazza wa-jalla waḥdahu?
I said: Must people establish an intention before every deed, until they know they seek God, mighty and majestic, and His love? Or does the seeker’s prior intention suffice for every deed that presents itself, since he performs it only for God alone, mighty and majestic? I heard you say that he must not begin until he is certain he intends God alone, mighty and majestic.
قَالَ : إِنَّمَا سَأَلْتَنِي هَلْ يَجُوزُ لِأَحَدٍ أَنْ يَقْطَعَ أَنَّهُ قَدْ أَرَادَ اللّٰهَ عَزَّ وَجَلَّ ؟
Qāla: ʾInnamā saʾaltanī hal yajūzu li-ʾaḥadin ʾan yaqṭaʿa ʾannahu qad ʾarāda Allāha ʿazza wa-jalla?
He said: You only asked me, “May someone assert that he has intended God, mighty and majestic?”
فَرَجَعْتُ إِلَيْكَ فِي ذَلِكَ أَنَّهُ يَجُوزُ فِي بَدْءِ الْعَمَلِ قَبْلَ دُخُولِهِ ، وَلَمْ أَقُلْ لَكَ : إِنَّهُ مَنْ لَمْ يَذْكُرِ النِّيَّةَ فَهُوَ مُرَاءٍ .
Fa-rajaʿtu ʾilayka fī dhālika ʾannahu yajūzu fī badʾi al-ʿamali qabla dukhūlihi, wa-lam ʾaqul laka: ʾInnahu man lam yadhkuri al-niyyata fa-huwa murāʾin.
I answered you on that point that he may do so at the outset of the deed, before entering it. I did not tell you that anyone who does not bring the intention to mind is showing off.
قُلْتُ : فَهَلْ تَجْزِي الْمُرِيدَ نِيَّتُهُ الْمُتَقَدِّمَةُ أَمْ لَا تَجْزِي إِلَّا أَنْ يُقَدِّمَ نِيَّةً عِنْدَ كُلِّ عَمَلٍ ؟
Qultu: Fa-hal tajzī al-murīda niyyatuhu al-mutaqaddimatu ʾam lā tajzī ʾillā ʾan yuqaddima niyyatan ʿinda kulli ʿamalin?
I said: Does the seeker’s prior intention suffice, or does it not suffice unless he establishes an intention at every deed?
قَالَ : إِنَّ النِّيَّةَ الْمُقَدَّمَةَ مُجْزِيَةٌ إِذَا عَرَضَ لَهُ عَمَلٌ هُوَ لِلّٰهِ عَزَّ وَجَلَّ طَاعَةٌ وَفِيهِ ثَوَابٌ أَنْ يَأْتِيَهُ لِاسْمِ الطَّاعَةِ وَظَاهِرِهَا ، وَإِنْ لَمْ يَذْكُرِ النِّيَّةَ ، مَا لَمْ يَخْطُرْ بِبَالِهِ خَاطِرُ الرِّيَاءِ فَيَقْبَلَهُ ، فَإِنْ لَمْ يَقْبَلْ خَطْرَةَ رِيَاءٍ فَهُوَ عَلَى نِيَّتِهِ الْأُولَى وَهِيَ مُجْزِيَةٌ عَنْهُ ؛
Qāla: ʾInna al-niyyata al-muqaddamata mujziyatun ʾidhā ʿaraḍa lahu ʿamalun huwa li-llāhi ʿazza wa-jalla ṭāʿatun wa-fīhi thawābun ʾan yaʾtiyahu li-ismi al-ṭāʿati wa-ẓāhirihā, wa-ʾin lam yadhkuri al-niyyata, mā lam yakhṭur bi-bālihi khāṭiru al-riyāʾi fa-yaqbalahu, fa-ʾin lam yaqbal khaṭrata riyāʾin fa-huwa ʿalā niyyatihi al-ʾūlā wa-hiya mujziyatun ʿanhu;
He said: The prior intention suffices when a deed presents itself that is obedience to God, mighty and majestic, and carries reward, if he performs it because of its designation and evident character as obedience, even without bringing his intention to mind, provided he does not accept a thought of ostentation that occurs to him. If he does not accept an impulse of ostentation, he remains on his first intention, and it suffices for him,
لِأَنَّ الْمُرِيدَ لِلّٰهِ عَزَّ وَجَلَّ الْمُخْلِصَ قَدْ قَدَّمَ النِّيَّةَ لِلّٰهِ تَعَالَى أَلَّا يَعْمَلَ عَمَلًا مِنْ طَاعَةِ اللّٰهِ عَزَّ وَجَلَّ إِلَّا لِلّٰهِ عَزَّ وَجَلَّ ، وَإِنَّمَا هَذَا لِلْمُرِيدِ .
Li-ʾanna al-murīda li-llāhi ʿazza wa-jalla al-mukhliṣa qad qaddama al-niyyata li-llāhi taʿālā ʾallā yaʿmala ʿamalan min ṭāʿati Allāhi ʿazza wa-jalla ʾillā li-llāhi ʿazza wa-jalla, wa-ʾinnamā hādhā li-al-murīdi.
because the sincere seeker of God, mighty and majestic, has already established his intention for God, exalted is He, to perform no act of obedience to God, mighty and majestic, except for God, mighty and majestic. This applies only to the seeker.
فَأَمَّا مَنْ قَدَّمَ اعْتِقَادَ الرِّيَاءِ فَلَا تَجْزِيهِ ذَلِكَ حَتَّى يَنْدَمَ عَلَى الْعَقْدِ الْأَوَّلِ ، وَيُجَدِّدَ لِلّٰهِ عَزَّ وَجَلَّ نِيَّةً عِنْدَ الْعَمَلِ .
Fa-ʾammā man qaddama iʿtiqāda al-riyāʾi fa-lā tajzīhi dhālika ḥattā yandama ʿalā al-ʿaqdi al-ʾawwali, wa-yujaddida li-llāhi ʿazza wa-jalla niyyatan ʿinda al-ʿamali.
As for someone who has previously resolved to show off, that does not suffice for him until he regrets the first resolve and renews an intention for God, mighty and majestic, at the time of the deed.
Source page 297
وَأَوْلَى بِالْمُرِيدِ ، وَإِنْ كَانَ تَجْزِيهِ النِّيَّةُ الْأُولَى ، أَنْ يُجَدِّدَهَا عِنْدَ كُلِّ عَمَلٍ ، وَذَلِكَ أَنْوَرُ لِلْعَمَلِ فِي قَلْبِهِ ، وَأَبْعَدُ لَهُ مِنَ الْغَفْلَةِ وَأَحْرَى إِنْ خَطَرَتْ خَطْرَةُ رِيَاءٍ عَلِمَ بِهَا فَلَمْ يَقْبَلْهَا . وَإِذَا لَمْ يُجَدِّدِ النِّيَّةَ لَمْ يَكُنْ فِي الْعَمَلِ كَمَنْ ذَكَرَ اللّٰهَ عَزَّ وَجَلَّ وَحْدَهُ وَذَكَرَ الثَّوَابَ وَأَهَاجَ الْأَمَلَ فِي قَلْبِهِ ،
Wa-ʾawlā bi-al-murīdi, wa-ʾin kāna tajzīhi al-niyyatu al-ʾūlā, ʾan yujaddidahā ʿinda kulli ʿamalin, wa-dhālika ʾanwaru li-al-ʿamali fī qalbihi, wa-ʾabʿadu lahu mina al-ghaflati wa-ʾaḥrā ʾin khaṭarat khaṭratu riyāʾin ʿalima bihā fa-lam yaqbalhā. Wa-ʾidhā lam yujaddidi al-niyyata lam yakun fī al-ʿamali ka-man dhakara Allāha ʿazza wa-jalla waḥdahu wa-dhakara al-thawāba wa-ʾahāja al-ʾamala fī qalbihi,
It is more appropriate for the seeker, even though the first intention suffices, to renew it at every deed. This illuminates the deed more brightly in his heart, keeps him further from heedlessness, and makes him more likely to notice an impulse of ostentation, should one occur, and not accept it. If he does not renew his intention, his state during the deed will not be like that of someone who remembers God alone, mighty and majestic, remembers the reward, and stirs hope in his heart,
وَلِأَنَّ مَنْ لَمْ يَذْكُرْ ذَلِكَ وَلَمْ يُجَدِّدْ نِيَّةً كَانَ أَقْرَبَ إِلَى الْغَفْلَةِ وَالسَّهْوِ ، وَلَا يُؤْمَنُ عَلَيْهِ قَبُولُ الْخَطْرَةِ وَهُوَ لَا يَعْلَمُ ، فَأَوْلَى بِهِ تَجْدِيدُ النِّيَّةِ عِنْدَ كُلِّ عَمَلٍ ، وَإِنْ كَانَتْ تِلْكَ الْأُولَى مُجْزِيَةً ، وَمَعَ ذَلِكَ أَنَّهُ إِنَّمَا تَجْزِيهِ فِي الطَّاعَاتِ الْمُسَمَّيَاتِ فِي الْكِتَابِ وَالسُّنَّةِ ، كَالْجَنَازَةِ تَمُرُّ بِهِ فَيَقُومُ لَهَا ؛ لِأَنَّهَا طَاعَةٌ ، وَإِنْ لَمْ يَذْكُرِ النِّيَّةَ ،
Wa-li-ʾanna man lam yadhkur dhālika wa-lam yujaddid niyyatan kāna ʾaqraba ʾilā al-ghaflati wa-al-sahwi, wa-lā yuʾmanu ʿalayhi qabūlu al-khaṭrati wa-huwa lā yaʿlamu, fa-ʾawlā bihi tajdīdu al-niyyati ʿinda kulli ʿamalin, wa-ʾin kānat tilka al-ʾūlā mujziyatan, wa-maʿa dhālika ʾannahu ʾinnamā tajzīhi fī al-ṭāʿāti al-musammayāti fī al-kitābi wa-al-sunnati, ka-al-janāzati tamurru bihi fa-yaqūmu lahā; li-ʾannahā ṭāʿatun, wa-ʾin lam yadhkuri al-niyyata,
and because someone who does not recall that and does not renew an intention is closer to heedlessness and inattention. He cannot be safe from accepting an impulse without realizing it. Renewing the intention at every deed is therefore more appropriate, even though that first intention suffices. Furthermore, it suffices only for acts designated as obedience in the Book and the Sunna, such as a funeral passing him and his standing for it because this is obedience, even if he does not bring the intention to mind,
وَكَالصَّلَاةِ يَقُومُ إِلَيْهَا ، أَوْ كَالصَّدَقَةِ وَقِرَاءَةِ الْقُرْآنِ .
Wa-ka-al-ṣalāti yaqūmu ʾilayhā, ʾaw ka-al-ṣadaqati wa-qirāʾati al-qurʾāni.
or like prayer, which he rises to perform, or charity and recitation of the Qurʾān.
فَأَمَّا مَا لَيْسَ اسْمُهُ بِطَاعَةٍ إِلَّا أَنْ يُرِيدَ بِهِ الطَّاعَةَ فَلَا يَجْزِي حَتَّى يُجَدِّدَ النِّيَّةَ مِثْلَ : سُؤَالِ الرَّجُلِ إِيَّاهُ فِي حَاجَةٍ يَقْضِيهَا لَهُ مِنْ حَوَائِجِ الدُّنْيَا ، أَوْ دَعَاهُ إِلَى طَعَامٍ ، أَوْ زِيَارَةٍ ، أَوْ أَشْبَاهِ ذَلِكَ ، فَذَلِكَ يَكُونُ لِلدُّنْيَا وَيَكُونُ لِلّٰهِ عَزَّ وَجَلَّ ، وَلَيْسَ اسْمُهُ طَاعَةً ، إِنَّمَا يَكُونُ طَاعَةً إِذَا أَرَادَ اللّٰهَ بِهِ ،
Fa-ʾammā mā laysa ismuhu bi-ṭāʿatin ʾillā ʾan yurīda bihi al-ṭāʿata fa-lā yajzī ḥattā yujaddida al-niyyata mithla: Suʾāli al-rajuli ʾiyyāhu fī ḥājatin yaqḍīhā lahu min ḥawāʾiji al-dunyā, ʾaw daʿāhu ʾilā ṭaʿāmin, ʾaw ziyāratin, ʾaw ʾashbāhi dhālika, fa-dhālika yakūnu li-al-dunyā wa-yakūnu li-llāhi ʿazza wa-jalla, wa-laysa ismuhu ṭāʿatan, ʾinnamā yakūnu ṭāʿatan ʾidhā ʾarāda Allāha bihi,
As for something that is not called obedience unless one intends obedience by it, the prior intention does not suffice until he renews it. For example, a man asks him to meet some worldly need, or invites him to a meal or a visit, or something similar. This can be for worldly purposes or for God, mighty and majestic. It is not called obedience; it becomes obedience only when he intends God by it,
فَلَا يَجْزِيهِ إِلَّا أَنْ يُجَدِّدَ نِيَّةً عِنْدَ ذَلِكَ ؛ لِأَنَّهَا لَيْسَتْ بِطَاعَةٍ ، فَيَكُونَ إِنَّمَا أَهَاجَهُ اسْمُهَا وَمَعْرِفَتُهُ بِأَنَّهَا طَاعَةٌ لِرَبِّهِ عَزَّ وَجَلَّ ، إِلَّا أَنْ يَكُونَ الْعَبْدُ مُعْتَادًا بَعْضَ مَا ذَكَرْنَا أَوْ مَا أَشْبَهَهُ مِمَّا لَيْسَ اسْمُهُ طَاعَةً إِلَّا أَنْ يُرَادَ اللّٰهُ عَزَّ وَجَلَّ بِهِ ، فَإِنْ كَانَ الْعَبْدُ مُعْتَادَهُ ،
Fa-lā yajzīhi ʾillā ʾan yujaddida niyyatan ʿinda dhālika; li-ʾannahā laysat bi-ṭāʿatin, fa-yakūna ʾinnamā ʾahājahu ismuhā wa-maʿrifatuhu bi-ʾannahā ṭāʿatun li-rabbihi ʿazza wa-jalla, ʾillā ʾan yakūna al-ʿabdu muʿtādan baʿḍa mā dhakarnā ʾaw mā ʾashbahahu mimmā laysa ismuhu ṭāʿatan ʾillā ʾan yurāda Allāhu ʿazza wa-jalla bihi, fa-ʾin kāna al-ʿabdu muʿtādahu,
so only renewing an intention at that point will suffice. It is not an act of obedience such that its designation and his knowledge that it is obedience to his Lord, mighty and majestic, would by themselves have moved him. There is an exception if the servant habitually performs some of what we mentioned, or something similar that is not called obedience unless God, mighty and majestic, is intended by it. If the servant habitually performs it,
وَقَدْ قَدَّمَ النِّيَّةَ فِيهِ لِلّٰهِ عَزَّ وَجَلَّ فَذَلِكَ كَالرَّجُلِ قَدْ حَسُنَتْ مِنْهُ النِّيَّةُ فِي الْقِيَامِ بِحَوَائِجِ النَّاسِ ، يُرِيدُ اللّٰهَ عَزَّ وَجَلَّ وَحْدَهُ بِذَلِكَ ، فَذَلِكَ يَجْزِيهِ مَا تَقَدَّمَ مِنْ نِيَّتِهِ ؛ لِأَنَّهُ وَإِنْ لَمْ يَكُنِ اسْمُهُ طَاعَةً فَقَدْ أَلْزَمَ قَلْبَهُ النِّيَّةَ لِلّٰهِ عَزَّ وَجَلَّ بِذَلِكَ ، وَهُوَ فِي عَادَتِهِ وَمَعْرِفَتِهِ وَمَا أَلْزَمَ نَفْسَهُ كَالصَّدَقَةِ .
Wa-qad qaddama al-niyyata fīhi li-llāhi ʿazza wa-jalla fa-dhālika ka-al-rajuli qad ḥasunat minhu al-niyyatu fī al-qiyāmi bi-ḥawāʾiji al-nāsi, yurīdu Allāha ʿazza wa-jalla waḥdahu bi-dhālika, fa-dhālika yajzīhi mā taqaddama min niyyatihi; li-ʾannahu wa-ʾin lam yakuni ismuhu ṭāʿatan fa-qad ʾalzama qalbahu al-niyyata li-llāhi ʿazza wa-jalla bi-dhālika, wa-huwa fī ʿādatihi wa-maʿrifatihi wa-mā ʾalzama nafsahu ka-al-ṣadaqati.
having already established an intention for God, mighty and majestic, in doing so, he is like the man whose intention in meeting people’s needs is sound, seeking God alone, mighty and majestic, through it. His prior intention suffices for him. Although the deed is not called obedience, he has bound his heart to intend God, mighty and majestic, by it. In his habit, his understanding, and the commitment he has imposed on himself, it is like charity.
وَأَمَّا مَا لَمْ يُقَدِّمْ فِيهِ نِيَّتَهُ لَمْ يَجْزِهِ إِلَّا فِي أَرْبَعَةٍ : فِي الْعَالِمِ ، وَالْعَابِدِ ، أَوِ الْمُضْطَرِّ ، أَوِ الرَّحِمِ ، فَإِنَّهَا فِيهِمْ أَسْهَلُ ، وَأَرْجُو أَنْ تَجْزِيَهُ النِّيَّةُ الْأُولَى ؛ لِأَنَّهُ إِذَا سَأَلَهُ الْعَالِمُ أَوِ الْعَابِدُ الَّذِي يُحِبُّهُ لِلّٰهِ عَزَّ وَجَلَّ حَاجَةً فَقَضَاهَا لَهُ فَإِنَّمَا هُوَ لِلْحُبِّ الْمُتَقَدِّمِ لِلّٰهِ عَزَّ وَجَلَّ ، وَالرَّغْبَةِ فِي الْعِلْمِ ، أَوْ لِحُبِّ الْعُلَمَاءِ ،
Wa-ʾammā mā lam yuqaddim fīhi niyyatahu lam yajzihi ʾillā fī ʾarbaʿatin: Fī al-ʿālimi, wa-al-ʿābidi, ʾawi al-muḍṭarri, ʾawi al-raḥimi, fa-ʾinnahā fīhim ʾashalu, wa-ʾarjū ʾan tajziyahu al-niyyatu al-ʾūlā; li-ʾannahu ʾidhā saʾalahu al-ʿālimu ʾawi al-ʿābidu alladhī yuḥibbuhu li-llāhi ʿazza wa-jalla ḥājatan fa-qaḍāhā lahu fa-ʾinnamā huwa li-al-ḥubbi al-mutaqaddimi li-llāhi ʿazza wa-jalla, wa-al-raghbati fī al-ʿilmi, ʾaw li-ḥubbi al-ʿulamāʾi,
As for a deed for which he has established no prior intention, it does not suffice except in four cases: the scholar, the worshipper, someone in distress, or a relative. The requirement is less stringent in their case, and I hope the first intention suffices. If the scholar or worshipper whom he loves for God’s sake, mighty and majestic, asks him to meet a need and he does so, it is only because of his prior love for God’s sake, mighty and majestic, and his desire for knowledge, or his love of scholars,
Source page 298
أَوْ لِإِغَاثَةِ اللَّهْفَانِ أَوِ الْمُضْطَرِّ ، أَوْ صِلَةِ الرَّحِمِ ؛ فَذَلِكَ يَجْزِيهِ إِنْ شَاءَ اللّٰهُ عَزَّ وَجَلَّ مَا لَمْ تَعْتَرِضْ لَهُ خَطْرَةُ رِيَاءٍ يَقْبَلُهَا ، إِلَّا أَنْ يَكُونَ هَؤُلَاءِ قَدْ تَقَدَّمَ فِي قَلْبِهِ رَجَاءُ مُكَافَأَتِهِمْ أَوْ خَوْفُ مَلَامَتِهِمْ أَوْ حُبُّ مَحْمَدَتِهِمْ ، يَعْرِفُ ذَلِكَ مِنْ نَفْسِهِ ، فَلَا يَجْزِيهِ إِلَّا أَنْ تُجَدَّدَ النِّيَّةُ .
ʾAw li-ʾighāthati al-lahfāni ʾawi al-muḍṭarri, ʾaw ṣilati al-raḥimi; fa-dhālika yajzīhi ʾin shāʾa Allāhu ʿazza wa-jalla mā lam taʿtariḍ lahu khaṭratu riyāʾin yaqbaluhā, ʾillā ʾan yakūna hāʾulāʾi qad taqaddama fī qalbihi rajāʾu mukāfaʾatihim ʾaw khawfu malāmatihim ʾaw ḥubbu maḥmadatihim, yaʿrifu dhālika min nafsihi, fa-lā yajzīhi ʾillā ʾan tujaddada al-niyyatu.
or to relieve someone anguished or in distress, or to maintain kinship ties. That suffices for him, God willing, mighty and majestic, as long as no impulse of ostentation arises that he accepts. The exception is if, concerning these people, his heart already harbors hope of their reciprocation, fear of their blame, or love of their praise, and he knows this about himself. Then only a renewed intention will suffice.
فَأَمَّا مَنْ لَا يَعْلَمُ أَنَّ نَفْسَهُ تُرِيدُ ذَلِكَ مِنْهُ فَهِيَ تَجْزِيهِ إِنْ شَاءَ اللّٰهُ عَزَّ وَجَلَّ النِّيَّةُ الْمُتَقَدِّمَةُ مَا لَمْ يَقْبَلْ خَطْرَةَ رِيَاءٍ ؛ وَلَا سِيَّمَا مَنْ يُحِبُّ فِي اللّٰهِ عَزَّ وَجَلَّ خَاصَّةً ، فَإِنَّ كُلَّ أَمْرِهِ عِنْدِي هُوَ لِلّٰهِ عَزَّ وَجَلَّ ، مَا لَمْ تَعْرِضْ خَطْرَةُ رِيَاءٍ فَيَقْبَلَهَا لِغَيْرِ اللّٰهِ .
Fa-ʾammā man lā yaʿlamu ʾanna nafsahu turīdu dhālika minhu fa-hiya tajzīhi ʾin shāʾa Allāhu ʿazza wa-jalla al-niyyatu al-mutaqaddimatu mā lam yaqbal khaṭrata riyāʾin; wa-lā siyyamā man yuḥibbu fī Allāhi ʿazza wa-jalla khāṣṣatan, fa-ʾinna kulla ʾamrihi ʿindī huwa li-llāhi ʿazza wa-jalla, mā lam taʿriḍ khaṭratu riyāʾin fa-yaqbalahā li-ghayri Allāhi.
As for someone who does not know his self to desire that from him, the prior intention suffices, God willing, mighty and majestic, as long as he accepts no impulse of ostentation. This applies especially to someone who loves specifically for God’s sake, mighty and majestic. In my view, everything he does in that relationship is for God, mighty and majestic, unless an impulse of ostentation arises and he accepts it for someone other than God.
وَخَصْلَتَانِ تَغْمُضُ النِّيَّةُ فِيهِمَا : إِرَادَةُ سُرُورِ الْمُؤْمِنِ ، وَإِرَادَةُ مَنْفَعَتِهِ بِمَا يُعَلِّمُهُ الْعَالِمُ ، فَلَا يَتِمُّ السُّرُورُ وَالْمَنْفَعَةُ لَهُ إِلَّا بِالْعِلْمِ ، فَالْعِلْمُ يَغْمُضُ وَيَلْتَبِسُ ؛ لِأَنَّكَ تُرِيدُ أَنْ تَسُرَّهُ لِيَحْمَدَكَ عَلَى مَا أَدْخَلْتَ عَلَيْهِ مِنَ السُّرُورِ ، وَتُعَلِّمَهُ فَيَنْتَفِعَ فَيَحْمَدَكَ وَيُعَظِّمَكَ ، إِذَا رَأَى مَنْفَعَةً فِي دِينِهِ أَنَّهَا بِمَا عَلَّمْتَهُ ، فَيَحْمَدَكَ إِذَا نَالَ الطَّاعَةَ بِمَا عَلَّمْتَهُ ،
Wa-khaṣlatāni taghmuḍu al-niyyatu fīhimā: ʾIrādatu surūri al-muʾmini, wa-ʾirādatu manfaʿatihi bi-mā yuʿallimuhu al-ʿālimu, fa-lā yatimmu al-surūru wa-al-manfaʿatu lahu ʾillā bi-al-ʿilmi, fa-al-ʿilmu yaghmuḍu wa-yaltabisu; li-ʾannaka turīdu ʾan tasurrahu li-yaḥmadaka ʿalā mā ʾadkhalta ʿalayhi mina al-surūri, wa-tuʿallimahu fa-yantafiʿa fa-yaḥmadaka wa-yuʿaẓẓimaka, ʾidhā raʾā manfaʿatan fī dīnihi ʾannahā bi-mā ʿallamtahu, fa-yaḥmadaka ʾidhā nāla al-ṭāʿata bi-mā ʿallamtahu,
There are two matters in which intention is hard to discern: wanting to make a believer happy and wanting him to benefit from what the scholar teaches him. His happiness and benefit are realized only through knowledge, yet knowledge becomes obscure and confused. You want to make him happy so that he will praise you for the happiness you have brought him; you want to teach him so that he benefits and then praises and honors you when he sees that some benefit to his religion came through what you taught him. He praises you when, through what you taught him, he succeeds in an act of obedience,
فَمِنْ أَجْلِ أَنَّكَ تُرِيدُ سُرُورَهُ وَمَنْفَعَتَهُ تَغْفُلُ وَتَظُنُّ أَنَّكَ تُرِيدُ اللّٰهَ عَزَّ وَجَلَّ بِذَلِكَ ، وَإِنَّمَا تُرِيدُ أَنْ يَحْمَدَكَ وَيَبَرَّكَ وَيُعَظِّمَكَ .
Fa-min ʾajli ʾannaka turīdu surūrahu wa-manfaʿatahu taghfulu wa-taẓunnu ʾannaka turīdu Allāha ʿazza wa-jalla bi-dhālika, wa-ʾinnamā turīdu ʾan yaḥmadaka wa-yabarraka wa-yuʿaẓẓimaka.
so because you want his happiness and benefit, you become heedless and think you intend God, mighty and majestic, by this, when you only want him to praise you, treat you kindly, and honor you.
قُلْتُ : فَكَيْفَ الْإِخْلَاصُ فِيهِمَا ؟
Qultu: Fa-kayfa al-ʾikhlāṣu fīhimā?
I said: How, then, is one sincere in these two matters?
قَالَ : أَنْ تَكُونَ إِنَّمَا تُرِيدُ أَنْ تُدْخِلَ عَلَيْهِ السُّرُورَ لِتُؤْجَرَ عَلَى سُرُورِهِ ؛ لَا لِيَحْمَدَكَ ، وَتُرِيدُ أَنْ يَنْتَفِعَ بِمَا تُعَلِّمُهُ ؛ لِيَعْمَلَ بِهِ فَتُؤْجَرَ فِيهِ ، وَيَكُونَ لَكَ مِثْلُ أَجْرِهِ ؛ لَا تُرِيدُ بِذَلِكَ أَنْ يَحْمَدَكَ وَلَا يُعَظِّمَكَ وَلَا يَبَرَّكَ .
Qāla: ʾAn takūna ʾinnamā turīdu ʾan tudkhila ʿalayhi al-surūra li-tuʾjara ʿalā surūrihi; lā li-yaḥmadaka, wa-turīdu ʾan yantafiʿa bi-mā tuʿallimuhu; li-yaʿmala bihi fa-tuʾjara fīhi, wa-yakūna laka mithlu ʾajrihi; lā turīdu bi-dhālika ʾan yaḥmadaka wa-lā yuʿaẓẓimaka wa-lā yabarraka.
He said: You should want only to bring him happiness so that you are rewarded for his happiness, not so that he praises you. You should want him to benefit from what you teach him so that he acts on it, you are rewarded for it, and you receive a reward like his. You do not want him, through this, to praise you, honor you, or treat you kindly.
Source page 299
بَابُ الْعَبْدِ يَدْخُلُ الْعَمَلَ يُرِيدُ اللّٰهَ عَزَّ وَجَلَّ وَحْدَهُ ثُمَّ يَجِدُ مِنْ نَفْسِهِ نَشَاطًا لِلزِّيَادَةِ وَمَا يَجْزِيهِ مِنَ النِّيَّةِ فِي ذَلِكَ
Bābu al-ʿabdi yadkhulu al-ʿamala yurīdu Allāha ʿazza wa-jalla waḥdahu thumma yajidu min nafsihi nashāṭan li-al-ziyādati wa-mā yajzīhi mina al-niyyati fī dhālika
Chapter on a servant who begins a deed intending God alone, mighty and majestic, then feels eager to do more, and on what intention suffices for that
قُلْتُ : الْعَبْدُ يَدْخُلُ الْعَمَلَ يُرِيدُ اللّٰهَ عَزَّ وَجَلَّ بِهِ ، ثُمَّ يَجِدُ مِنْ نَفْسِهِ نَشَاطًا لِلزِّيَادَةِ فِيهِ مِنْ غَيْرِ حَادِثِ نِيَّةٍ يَذْكُرُهَا ، وَلَكِنْ يَنْشَطُ قَلْبُهُ لِلزِّيَادَةِ ، أَعَلَيْهِ تَجْدِيدُ النِّيَّةِ فِيهِ كَانَ اسْمُهُ طَاعَةً أَوْ لَمْ يَكُنْ ؟
Qultu: Al-ʿabdu yadkhulu al-ʿamala yurīdu Allāha ʿazza wa-jalla bihi, thumma yajidu min nafsihi nashāṭan li-al-ziyādati fīhi min ghayri ḥādithi niyyatin yadhkuruhā, wa-lākin yanshaṭu qalbuhu li-al-ziyādati, ʾa-ʿalayhi tajdīdu al-niyyati fīhi kāna ismuhu ṭāʿatan ʾaw lam yakun?
I said: A servant begins a deed intending God, mighty and majestic, by it, then feels eager to do more of it without consciously bringing any new intention to mind. His heart simply becomes eager to do more. Must he renew the intention for it, whether the deed is called obedience or not?
قَالَ : تَجْزِيهِ النِّيَّةُ الْأُولَى فِي ذَلِكَ مَا لَمْ تَعْتَرِضْ خَطْرَةُ رِيَاءٍ فَيَقْبَلَهَا ، وَكَذَلِكَ كَثِيرٌ مِنَ الْأَعْمَالِ ، يَقُومُ الْعَبْدُ وَهُوَ يُرِيدُ أَنْ يُصَلِّيَ بِآيَاتٍ قَلِيلَةِ الْعَدَدِ ، فَيُفْتَحُ لَهُ شَهْوَةٌ وَنَشَاطٌ ، حَتَّى رُبَّمَا قَرَأَ الْقُرْآنَ كُلَّهُ ، وَيَسْجُدُ يُرِيدُ التَّخْفِيفَ فَيُفْتَحُ لَهُ الزِّيَادَةُ فِي الدُّعَاءِ فِي السُّجُودِ فَيُطِيلُ السُّجُودَ ،
Qāla: Tajzīhi al-niyyatu al-ʾūlā fī dhālika mā lam taʿtariḍ khaṭratu riyāʾin fa-yaqbalahā, wa-kadhālika kathīrun mina al-ʾaʿmāli, yaqūmu al-ʿabdu wa-huwa yurīdu ʾan yuṣalliya bi-ʾāyātin qalīlati al-ʿadadi, fa-yuftaḥu lahu shahwatun wa-nashāṭun, ḥattā rubbamā qaraʾa al-qurʾāna kullahu, wa-yasjudu yurīdu al-takhfīfa fa-yuftaḥu lahu al-ziyādatu fī al-duʿāʾi fī al-sujūdi fa-yuṭīlu al-sujūda,
He said: His first intention suffices for that, provided he does not accept an impulse of ostentation that arises. Many deeds are like this. A servant rises intending to pray with just a few verses, and desire and energy open up for him, until he may recite the entire Qurʾān. He prostrates intending to keep it short, but further supplication in prostration opens up for him, so he prolongs his prostration,
وَكَذَلِكَ قِرَاءَةُ الْقُرْآنِ يَبْتَدِئُ فِي السُّورَةِ لَا يُرِيدُ غَيْرَهَا فَيَخِفُّ عَلَيْهِ قِرَاءَةُ الْأُخْرَى مِنْ غَيْرِ ذِكْرِ نِيَّةٍ مَعْلُومَةٍ .
Wa-kadhālika qirāʾatu al-qurʾāni yabtadiʾu fī al-sūrati lā yurīdu ghayrahā fa-yakhiffu ʿalayhi qirāʾatu al-ʾukhrā min ghayri dhikri niyyatin maʿlūmatin.
and likewise with reciting the Qurʾān: he begins a sura intending no other, but finds it easy to recite another without consciously recalling a specific intention.
قُلْتُ : هَذَا قَدْ فَهِمْتُهُ فِيمَا كَانَ اسْمُهُ طَاعَةً ، فَمَا لَمْ يَكُنِ اسْمُهُ طَاعَةً ؟
Qultu: Hādhā qad fahimtuhu fīmā kāna ismuhu ṭāʿatan, fa-mā lam yakuni ismuhu ṭāʿatan?
I said: I understand this for something called obedience. What about something not called obedience?
قَالَ : وَمَا لَمْ يَكُنِ اسْمُهُ طَاعَةً فَابْتَدَأَ فِيهِ لِلّٰهِ عَزَّ وَجَلَّ ثُمَّ أَتْبَعَهَا التَّزَيُّدَ فِيهِ فَهُوَ عَلَى مَا ابْتَدَأَ ، مَا لَمْ يَكُنْ حَدَثَ فِي قَلْبِهِ رِيَاءٌ ، كَالرَّجُلِ يُرِيدُ اللّٰهَ وَحْدَهُ بِإِعَانَةِ بَعْضِ الْمُسْلِمِينَ عَلَى شِرَائِهِ أَوْ بَيْعِهِ أَوْ فِي حَاجَةٍ يُرِيدُ أَنْ يُعِينَهُ عَلَى بَعْضِ ذَلِكَ ، يُرِيدُ اللّٰهَ وَحْدَهُ ، ثُمَّ يَنْشَطُ فَيَزْدَادُ عَلَى مَا كَانَ نَوَى ،
Qāla: Wa-mā lam yakuni ismuhu ṭāʿatan fa-ibtadaʾa fīhi li-llāhi ʿazza wa-jalla thumma ʾatbaʿahā al-tazayyuda fīhi fa-huwa ʿalā mā ibtadaʾa, mā lam yakun ḥadatha fī qalbihi riyāʾun, ka-al-rajuli yurīdu Allāha waḥdahu bi-ʾiʿānati baʿḍi al-muslimīna ʿalā shirāʾihi ʾaw bayʿihi ʾaw fī ḥājatin yurīdu ʾan yuʿīnahu ʿalā baʿḍi dhālika, yurīdu Allāha waḥdahu, thumma yanshaṭu fa-yazdādu ʿalā mā kāna nawā,
He said: When a deed is not called obedience, but he begins it for God, mighty and majestic, then follows that with doing more of it, he remains on the basis on which he began, as long as ostentation has not arisen in his heart. For example, a man seeks God alone by helping a Muslim with a purchase or sale or some need. He intends to help him with part of it, seeking God alone, then feels eager and does more than he had intended,
فَهُوَ عَلَى نِيَّتِهِ الْأُولَى مَا لَمْ يَعْتَرِضْ رِيَاءٌ فَيَقْبَلَهُ . وَكَذَلِكَ يُسْأَلُ الْحَاجَةَ فَيَنْوِي قَضَاءَهَا لِلّٰهِ عَزَّ وَجَلَّ وَحْدَهُ ، ثُمَّ يُحِبُّ الزِّيَادَةَ عَلَى مَا يُسْأَلُ فَيَفْعَلُ ذَلِكَ ، وَكَذَلِكَ يَنْوِي الْهَدِيَّةَ لِلّٰهِ عَزَّ وَجَلَّ ثُمَّ يَزِيدُ فِيهَا قَبْلَ أَنْ يُرْسِلَ بِهَا فَهُوَ عَلَى تِلْكَ النِّيَّةِ .
Fa-huwa ʿalā niyyatihi al-ʾūlā mā lam yaʿtariḍ riyāʾun fa-yaqbalahu. Wa-kadhālika yusʾalu al-ḥājata fa-yanwī qaḍāʾahā li-llāhi ʿazza wa-jalla waḥdahu, thumma yuḥibbu al-ziyādata ʿalā mā yusʾalu fa-yafʿalu dhālika, wa-kadhālika yanwī al-hadiyyata li-llāhi ʿazza wa-jalla thumma yazīdu fīhā qabla ʾan yursila bihā fa-huwa ʿalā tilka al-niyyati.
he remains on his first intention, provided he does not accept any ostentation that arises. Likewise, he is asked to meet a need and intends to meet it for God alone, mighty and majestic; then he wishes to do more than he is asked and does so. Likewise, he intends a gift for God, mighty and majestic, then adds to it before sending it. He remains on that intention.
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وَالتَّجْدِيدُ أَبْعَدُ مِنَ الْغَفْلَةِ وَأَقْوَى لِأَهْلِ الثَّوَابِ وَالرَّجَاءِ ، لِأَنَّهُ قَدْ يَعْتَرِضُ فِي ذَلِكَ آفَاتٌ إِنْ كَانَ أَرَادَ اللّٰهَ عَزَّ وَجَلَّ بِالْأُولَى كَالْهَدِيَّةِ يُرِيدُ بِهَا اللّٰهَ عَزَّ وَجَلَّ ثُمَّ يَخَافُ أَنْ تُسْتَقَلَّ وَيُقَالَ : مَا أَبْخَلَهُ ! وَإِنَّمَا يَزِيدُ مِنْ أَجْلِ ذَلِكَ ، وَكَذَلِكَ الْمَعُونَةُ فِي الْبَيْعِ وَالشِّرَاءِ وَالْعَمَلِ وَقَضَاءِ الْحَاجَةِ ، يَزِيدُ إِذَا رَآهُمْ قَدْ سُرُّوا رَجَاءَ أَنْ يَعْظُمَ حَمْدُهُمْ ،
Wa-al-tajdīdu ʾabʿadu mina al-ghaflati wa-ʾaqwā li-ʾahli al-thawābi wa-al-rajāʾi, li-ʾannahu qad yaʿtariḍu fī dhālika ʾāfātun ʾin kāna ʾarāda Allāha ʿazza wa-jalla bi-al-ʾūlā ka-al-hadiyyati yurīdu bihā Allāha ʿazza wa-jalla thumma yakhāfu ʾan tustaqalla wa-yuqāla: Mā ʾabkhalahu! Wa-ʾinnamā yazīdu min ʾajli dhālika, wa-kadhālika al-maʿūnatu fī al-bayʿi wa-al-shirāʾi wa-al-ʿamali wa-qaḍāʾi al-ḥājati, yazīdu ʾidhā raʾāhum qad surrū rajāʾa ʾan yaʿẓuma ḥamduhum,
Renewing the intention keeps one further from heedlessness and gives greater strength to those seeking reward and living in hope. Corrupting influences may arise even when he intended God, mighty and majestic, with the first act. He may intend God, mighty and majestic, by a gift, then fear that it will be considered too small and people will say, “How stingy he is!” He adds to it only for that reason. Likewise with help in selling, buying, working, and meeting needs: he does more when he sees that people are pleased, hoping their praise will increase,
وَيَزِيدُ مَخَافَةَ أَنْ يُذَمَّ أَوْ يُقَالَ : لَمْ تَسْخُ نَفْسُهُ مِنَ الْمَعُونَةِ إِلَّا بِكَذَا ، فَبَيِّنٌ أَنْ يَكُونَ أَتَمَّ الْمَعُونَةَ حَتَّى يَفْرُغَ الْمُعَانُ مِنْ عَمَلِهِ ، أَوْ بَيْعٍ أَوْ شِرَاءٍ ، فَالتَّجْدِيدُ أَحَبُّ إِلَيَّ ، وَإِنْ لَمْ تُجَدَّدْ نِيَّةٌ كَانَ ذَلِكَ مُجْزِيًا لِمَا تَقَدَّمَ مِنْ نِيَّتِهِ ، مَا لَمْ تَعْتَرِضْ لَهُ خَطْرَةُ رِيَاءٍ فَيَقْبَلَهَا .
Wa-yazīdu makhāfata ʾan yudhamma ʾaw yuqāla: Lam taskhu nafsuhu mina al-maʿūnati ʾillā bi-kadhā, fa-bayyinun ʾan yakūna ʾatamma al-maʿūnata ḥattā yafrugha al-muʿānu min ʿamalihi, ʾaw bayʿin ʾaw shirāʾin, fa-al-tajdīdu ʾaḥabbu ʾilayya, wa-ʾin lam tujaddad niyyatun kāna dhālika mujziyan li-mā taqaddama min niyyatihi, mā lam taʿtariḍ lahu khaṭratu riyāʾin fa-yaqbalahā.
and he does more for fear of being blamed or of people saying, “He was willing to give only so much help.” Then it is evident that he has completed the help until the person helped finishes his work, sale, or purchase. I therefore prefer renewal. If no intention is renewed, that still suffices on the strength of his prior intention, provided he does not accept an impulse of ostentation that arises.
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بَابُ وَصْفِ النِّيَّةِ مَا هِيَ ؟
Bābu waṣfi al-niyyati mā hiya?
Chapter describing intention: what is it?
قُلْتُ : فَالنِّيَّةُ مَا هِيَ ؟
Qultu: Fa-al-niyyatu mā hiya?
I said: What, then, is intention?
قَالَ : إِرَادَةُ الْعَبْدِ أَنْ يَعْمَلَ بِمَعْنًى مِنَ الْمَعَانِي ، إِذَا أَرَادَ أَنْ يَعْمَلَ ذَلِكَ الْعَمَلَ لِذَلِكَ الْمَعْنَى ، فَتِلْكَ الْإِرَادَةُ نِيَّةٌ إِمَّا لِلّٰهِ عَزَّ وَجَلَّ وَإِمَّا لِغَيْرِهِ ؛ لِقَوْلِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ :
Qāla: ʾIrādatu al-ʿabdi ʾan yaʿmala bi-maʿnan mina al-maʿānī, ʾidhā ʾarāda ʾan yaʿmala dhālika al-ʿamala li-dhālika al-maʿnā, fa-tilka al-ʾirādatu niyyatun ʾimmā li-llāhi ʿazza wa-jalla wa-ʾimmā li-ghayrihi; li-qawli al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama:
He said: It is the servant’s willing to act for some purpose. When he wills to perform that deed for that purpose, this willing is an intention, either for God, mighty and majestic, or for someone else, as the Prophet, may God bless him and grant him peace, said:
« وَإِنَّمَا لِامْرِئٍ مَا نَوَى » ، لِأَنَّهَا نِيَّةٌ لِلْمَعْنَيَيْنِ : نِيَّةٌ أَنْ يَعْمَلَ الْعَمَلَ ، وَنِيَّةٌ أَنْ يَعْمَلَهُ لِمَعْنًى مِنَ الْمَعَانِي دُنْيَا أَوْ آخِرَةٍ ، كَالرَّجُلِ يُرِيدُ أَنْ يَعْمَلَ أَوْ يُرِيدُ أَنْ يَغْزُوَ لِلْأُجْرَةِ أَوْ لِلذِّكْرِ ، وَكَذَلِكَ يُرِيدُ أَنْ يُصَلِّيَ لِلثَّوَابِ أَوْ لِلْحَمْدِ ، لِأَنَّ إِرَادَةَ الصَّلَاةِ أَنْ يَبْتَدِئَ بِالتَّكْبِيرِ ثُمَّ يَنْتَصِبَ قَارِئًا ثُمَّ يَرْكَعَ ثُمَّ يَسْجُدَ ثُمَّ يَرْفَعَ ،
«Wa-ʾinnamā li-imriʾin mā nawā», li-ʾannahā niyyatun li-al-maʿnayayni: Niyyatun ʾan yaʿmala al-ʿamala, wa-niyyatun ʾan yaʿmalahu li-maʿnan mina al-maʿānī dunyā ʾaw ʾākhiratin, ka-al-rajuli yurīdu ʾan yaʿmala ʾaw yurīdu ʾan yaghzuwa li-al-ʾujrati ʾaw li-al-dhikri, wa-kadhālika yurīdu ʾan yuṣalliya li-al-thawābi ʾaw li-al-ḥamdi, li-ʾanna ʾirādata al-ṣalāti ʾan yabtadiʾa bi-al-takbīri thumma yantaṣiba qāriʾan thumma yarkaʿa thumma yasjuda thumma yarfaʿa,
“A person gets only what he intended.” Intention concerns two things: intending to perform the deed, and intending to perform it for some purpose, worldly or otherworldly. A man may wish to work, or wish to go on a campaign for wages or renown; likewise, he may wish to pray for reward or praise. Willing to pray means beginning with the declaration of God’s greatness, then standing upright to recite, then bowing, then prostrating, then rising,
وَالنِّيَّةُ لِثَوَابِ اللّٰهِ عَزَّ وَجَلَّ أَوْ لِلدُّنْيَا ؛ إِرَادَةٌ مِنْهُ أَنْ يُصَلِّيَ لِيُؤْجَرَ وَأَنْ يَرْضَى اللّٰهُ عَزَّ وَجَلَّ بِهَا عَنْهُ ، أَوْ إِرَادَةُ أَنْ يُحْمَدَ وَيُثْنَى عَلَيْهِ فَتِلْكَ النِّيَّةُ . فَالنِّيَّةُ فِي الْعَمَلِ لِلّٰهِ عَزَّ وَجَلَّ أَنْ يُرِيدَ بِهِ ثَوَابَ اللّٰهِ عَزَّ وَجَلَّ لَا يُرِيدُ غَيْرَهُ .
Wa-al-niyyatu li-thawābi Allāhi ʿazza wa-jalla ʾaw li-al-dunyā; ʾirādatun minhu ʾan yuṣalliya li-yuʾjara wa-ʾan yarḍā Allāhu ʿazza wa-jalla bihā ʿanhu, ʾaw ʾirādatu ʾan yuḥmada wa-yuthnā ʿalayhi fa-tilka al-niyyatu. Fa-al-niyyatu fī al-ʿamali li-llāhi ʿazza wa-jalla ʾan yurīda bihi thawāba Allāhi ʿazza wa-jalla lā yurīdu ghayrahu.
whereas intention for the reward of God, mighty and majestic, or for this world is his willing to pray so that he is rewarded and God, mighty and majestic, is pleased with him through it, or his willing to be praised and commended. That is intention. Intention for God, mighty and majestic, in a deed is to seek through it the reward of God, mighty and majestic, seeking nothing else.
قُلْتُ : فَأَنَا أُرِيدُ أَنْ أَكُونَ مُخْلِصًا ، وَأَكُونَ مُصَلِّيًا وَصَائِمًا وَمُطِيعًا فِي كُلِّ أَمْرِي .
Qultu: Fa-ʾanā ʾurīdu ʾan ʾakūna mukhliṣan, wa-ʾakūna muṣalliyan wa-ṣāʾiman wa-muṭīʿan fī kulli ʾamrī.
I said: I want to be sincere, to pray and fast, and to be obedient in everything I do.
قَالَ : ذَلِكَ عَلَى وَجْهَيْنِ : أَحَدُهُمَا ، قَدْ نَوَيْتَ أَنْ تُخْلِصَ وَأَلَّا تُرِيدَ بِشَيْءٍ مِمَّا تَفْعَلُهُ إِلَّا اللّٰهَ وَحْدَهُ ، وَنَوَيْتَ أَنْ تَقُومَ فَتُصَلِّيَ وَأَنْ تُصْبِحَ صَائِمًا وَأَلَّا تَعْصِيَ اللّٰهَ عَزَّ وَجَلَّ ، وَإِنْ عَرَضَتْ لَكَ مَعْصِيَةٌ وَدَعْتَهَا مِنْ خَوْفِ اللّٰهِ عَزَّ وَجَلَّ ، فَتِلْكَ الْإِرَادَةُ الَّتِي هِيَ نِيَّةٌ لَكَ هِيَ نِيَّةٌ لِلّٰهِ عَزَّ وَجَلَّ .
Qāla: Dhālika ʿalā wajhayni: ʾAḥaduhumā, qad nawayta ʾan tukhliṣa wa-ʾallā turīda bi-shayʾin mimmā tafʿaluhu ʾillā Allāha waḥdahu, wa-nawayta ʾan taqūma fa-tuṣalliya wa-ʾan tuṣbiḥa ṣāʾiman wa-ʾallā taʿṣiya Allāha ʿazza wa-jalla, wa-ʾin ʿaraḍat laka maʿṣiyatun wadaʿtahā min khawfi Allāhi ʿazza wa-jalla, fa-tilka al-ʾirādatu allatī hiya niyyatun laka hiya niyyatun li-llāhi ʿazza wa-jalla.
He said: That has two forms. In the first, you have intended to be sincere and to seek only God alone in anything you do. You have intended to rise and pray, to begin the morning fasting, and not to disobey God, mighty and majestic. If a sin presents itself, you leave it out of fear of God, mighty and majestic. This willing, which is your intention, is an intention for God, mighty and majestic.
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وَمَعْنًى آخَرُ : تُرِيدُ أَوْ تُحِبُّ أَنْ تَكُونَ مُخْلِصًا وَأَنْتَ مُضَيِّعٌ لِلْإِخْلَاصِ ، وَتُحِبُّ أَنْ تَكُونَ صَائِمًا وَمِنْ نِيَّتِكَ الْإِفْطَارُ ، وَتُحِبُّ أَنْ تَكُونَ مُصَلِّيًا وَأَنْتَ كَسْلَانُ عَنْهَا أَوْ مُؤْثِرٌ عَلَيْهَا الشُّغْلَ بِالدُّنْيَا ، وَتُحِبُّ أَنْ تَدَعَ الْمَعَاصِيَ مِنْ خَوْفِ اللّٰهِ عَزَّ وَجَلَّ وَالنَّفْسُ لَا تَسْخُو بِالتَّوْبَةِ ، فَتِلْكَ إِرَادَةُ مَحَبَّةٍ مِنْكَ لِلشَّيْءِ .
Wa-maʿnan ʾākharu: Turīdu ʾaw tuḥibbu ʾan takūna mukhliṣan wa-ʾanta muḍayyiʿun li-al-ʾikhlāṣi, wa-tuḥibbu ʾan takūna ṣāʾiman wa-min niyyatika al-ʾifṭāru, wa-tuḥibbu ʾan takūna muṣalliyan wa-ʾanta kaslānu ʿanhā ʾaw muʾthirun ʿalayhā al-shughla bi-al-dunyā, wa-tuḥibbu ʾan tadaʿa al-maʿāṣiya min khawfi Allāhi ʿazza wa-jalla wa-al-nafsu lā taskhū bi-al-tawbati, fa-tilka ʾirādatu maḥabbatin minka li-al-shayʾi.
There is another meaning: you want, or would like, to be sincere while neglecting sincerity. You would like to be fasting while intending to break the fast. You would like to be praying while feeling too lazy for it or preferring worldly business to it. You would like to abandon sins out of fear of God, mighty and majestic, while your self is unwilling to repent. That is a desire arising from your liking something.
وَإِرَادَةٌ ثَالِثَةٌ قَدْ جَوَّزَتْهَا الْعَرَبُ فِي لُغَتِهَا ، وَأُنْزِلَ بِهَا الْكِتَابُ - إِرَادَةُ كَادَ - قَالَ اللّٰهُ جَلَّ ذِكْرُهُ : جِدَارًا يُرِيدُ أَنْ يَنْقَضَّ .
Wa-ʾirādatun thālithatun qad jawwazathā al-ʿarabu fī lughatihā, wa-ʾunzila bihā al-kitābu - ʾirādatu kāda - qāla Allāhu jalla dhikruhu: Jidāran yurīdu ʾan yanqaḍḍa.
There is a third use of “willing” that the Arabs have accepted in their language, and in which the Book was revealed: “willing” in the sense of “being about to.” God, exalted is His remembrance, said, “A wall that wanted to collapse.”
وَقَالَ الشَّاعِرُ :
Wa-qāla al-shāʿiru:
The poet said:
لَا تَعْجَبِي مِنِّي وَمِنْ سَوَادِي * وَمِنْ قَمِيصٍ هَمَّ بِانْقِدَادٍ
Lā taʿjabī minnī wa-min sawādī * Wa-min qamīṣin hamma bi-inqidādin
Do not marvel at me or at my dark complexion, or at a shirt that has a mind to split apart.
وَيَقُولُ آخَرُ :
Wa-yaqūlu ʾākharu:
Another says:
يُرِيدُ الرُّمْحُ صَدْرَ بَنِي نِزَارٍ * وَيَرْغَبُ عَنْ دِمَاءِ بَنِي عُقَيْلٍ
Yurīdu al-rumḥu ṣadra Banī Nizārin * Wa-yarghabu ʿan dimāʾi Banī ʿUqaylin
The spear desires the breast of the sons of Nizār, and shuns the blood of the sons of ʿUqayl.
فَوَصَفَ اللّٰهُ عَزَّ وَجَلَّ الْجِدَارَ بِالْإِرَادَةِ وَوَصَفَ الشَّاعِرُ الْقَمِيصَ بِالْهَمِّ ، وَذَلِكَ أَنَّهُ جِدَارٌ مَائِلٌ كَادَ أَنْ يَنْقَضَّ ، وَالْقَمِيصُ خَلَقٌ كَادَ أَنْ يَتَخَرَّقَ لِبَلَائِهِ ، وَتَقُولُ :
Fa-waṣafa Allāhu ʿazza wa-jalla al-jidāra bi-al-ʾirādati wa-waṣafa al-shāʿiru al-qamīṣa bi-al-hammi, wa-dhālika ʾannahu jidārun māʾilun kāda ʾan yanqaḍḍa, wa-al-qamīṣu khalaqun kāda ʾan yatakharraqa li-balāʾihi, wa-taqūlu:
God, mighty and majestic, described the wall as willing, and the poet described the shirt as having a mind to do something. The wall was leaning and about to collapse, while the shirt was worn and about to tear because of its wear. You also say:
أَرَدْتُ وَاللّٰهِ أَنْ أُهْلِكَ نَفْسِي ، أَيْ كِدْتُ أُهْلِكُهَا ، لَا أَنَّهُ يَنْوِي هَلَاكَ نَفْسِهِ وَلَا يُحِبُّ هَلَاكَهَا .
ʾAradtu wa-Allāhi ʾan ʾuhlika nafsī, ʾay kidtu ʾuhlikuhā, lā ʾannahu yanwī halāka nafsihi wa-lā yuḥibbu halākahā.
“I wanted, by God, to destroy myself,” meaning, “I nearly destroyed myself,” not that he intends his own destruction or wishes for it.
قُلْتُ : فَهَلْ تَحْضُرُ النِّيَّةُ وَيُمْكِنُ الْعَبْدَ فِي كُلِّ أَمْرٍ وَفِي كُلِّ وَقْتٍ ؟
Qultu: Fa-hal taḥḍuru al-niyyatu wa-yumkinu al-ʿabda fī kulli ʾamrin wa-fī kulli waqtin?
I said: Can intention be present and be possible for the servant in every matter and at every time?
قَالَ : أَمَّا النِّيَّةُ فِيمَا لَيْسَ فِيهِ ثَوَابٌ فَلَا تَحْضُرُ ، وَلَا نِيَّةَ فِي ذَلِكَ ، وَمَنْ أَرَادَ اللّٰهَ عَزَّ وَجَلَّ فِي ذَلِكَ فَمَغْرُورٌ غَالِطٌ كَالرَّجُلِ بَنَى الْبُنْيَانَ الْفَاخِرَ يُرِيدُ بِذَلِكَ ، زَعَمَ ، اللّٰهَ ، وَيَأْكُلُ الْأَطْعِمَةَ الطَّيِّبَةَ وَيَتَكَلَّفُهَا لِغَيْرِ ضَعْفٍ وَجَدَهُ بِهِ ، وَلَا قُوَّةٍ عَلَى طَاعَةٍ لَا يَقْوَى عَلَى تِلْكَ الطَّاعَةِ إِلَّا بِهَا ،
Qāla: ʾAmmā al-niyyatu fīmā laysa fīhi thawābun fa-lā taḥḍuru, wa-lā niyyata fī dhālika, wa-man ʾarāda Allāha ʿazza wa-jalla fī dhālika fa-maghrūrun ghāliṭun ka-al-rajuli banā al-bunyāna al-fākhira yurīdu bi-dhālika, zaʿama, Allāha, wa-yaʾkulu al-ʾaṭʿimata al-ṭayyibata wa-yatakallafuhā li-ghayri ḍaʿfin wajadahu bihi, wa-lā quwwatin ʿalā ṭāʿatin lā yaqwā ʿalā tilka al-ṭāʿati ʾillā bihā,
He said: As for intention in something that brings no reward, it cannot be present: there is no such intention in that. Anyone who seeks God, mighty and majestic, through it is deceived and mistaken. He is like a man who builds a luxurious building, seeking God through it, so he claims, or eats fine foods and goes to trouble to obtain them, neither because of any weakness he finds in himself nor to gain strength for an act of obedience he cannot manage without them,
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فَلَا تَجُوزُ النِّيَّةُ فِي ذَلِكَ وَكُلِّ مَا أَشْبَهَهُ . وَكَذَلِكَ فِي الْمُحَرَّمِ : الْمَرْأَةُ يَعْتَبِرُ ، زَعَمَ ، بِالنَّظَرِ إِلَيْهَا ، فَلَا تَجُوزُ النِّيَّةُ بِالنَّظَرِ فِي ذَلِكَ .
Fa-lā tajūzu al-niyyatu fī dhālika wa-kulli mā ʾashbahahu. Wa-kadhālika fī al-muḥarrami: Al-marʾatu yaʿtabiru, zaʿama, bi-al-naẓari ʾilayhā, fa-lā tajūzu al-niyyatu bi-al-naẓari fī dhālika.
so intention is not valid in that or anything like it. Likewise with what is forbidden: a woman at whom he looks, he claims, to draw a lesson. An intention attached to looking is not valid in that case.
Source page 304
بَابُ مَعْنَى قَوْلِهِ لَا تَحْضُرُنِي النِّيَّةُ فِي الْعَمَلِ
Bābu maʿnā qawlihi lā taḥḍurunī al-niyyatu fī al-ʿamali
Chapter on the meaning of saying, “The intention for the deed is not present in me”
قُلْتُ : فَمَا مَعْنَى قَوْلِ مَنْ قَالَ مِنَ الْمُرِيدِينَ : لَا تَحْضُرُنِي النِّيَّةُ ؟
Qultu: Fa-mā maʿnā qawli man qāla mina al-murīdīna: Lā taḥḍurunī al-niyyatu?
I said: What does it mean when one of the seekers says, “The intention is not present in me”?
قَالَ : ذَلِكَ يَحْتَمِلُ مَعْنَيَيْنِ :
Qāla: Dhālika yaḥtamilu maʿnayayni:
He said: That can mean two things:
أَحَدُهُمَا : أَنْ يَكُونَ يُسْأَلُ حَاجَةً ، أَوْ يُدْعَى إِلَى أَمْرٍ لَهُ فِيهِ الْأَجْرُ ، فَيَبْخَلَ أَنْ يَقْضِيَ الْحَاجَةَ ، أَوْ يَكْسَلَ عَمَّا فِيهِ الثَّوَابُ ، فَلَا يَرْغَبَ فِيهِ ، فَيُبْدِيَ الْمَذَمَّةَ لِنَفْسِهِ ؛ كَالْمَالِ يَبْخَلُ بِهِ أَوْ لَا تَسْخُو نَفْسُهُ بِإِخْرَاجِهِ لِلّٰهِ عَزَّ وَجَلَّ ، أَوْ يَكْسَلُ عَنِ الصَّلَاةِ ، أَوْ عَنِ الْقِيَامِ لِلْحَاجَةِ يُسْأَلُهَا ، أَوْ لَا تَسْخُو نَفْسُهُ بِتَرْكِ الطَّعَامِ وَالشَّرَابِ ،
ʾAḥaduhumā: ʾAn yakūna yusʾalu ḥājatan, ʾaw yudʿā ʾilā ʾamrin lahu fīhi al-ʾajru, fa-yabkhala ʾan yaqḍiya al-ḥājata, ʾaw yaksala ʿammā fīhi al-thawābu, fa-lā yarghaba fīhi, fa-yubdiya al-madhammata li-nafsihi; ka-al-māli yabkhalu bihi ʾaw lā taskhū nafsuhu bi-ʾikhrājihi li-llāhi ʿazza wa-jalla, ʾaw yaksalu ʿani al-ṣalāti, ʾaw ʿani al-qiyāmi li-al-ḥājati yusʾaluhā, ʾaw lā taskhū nafsuhu bi-tarki al-ṭaʿāmi wa-al-sharābi,
The first is that he is asked to meet a need, or invited to something in which he will receive reward, but is too stingy to meet the need or too lazy for what brings reward. He has no desire for it, and so exposes something blameworthy in himself. He may be stingy with money, or unwilling to give it away for God, mighty and majestic; he may be too lazy to pray or to rise to meet the need he is asked about; or his self may be unwilling to give up food and drink
وَتَحَمُّلِ الْجُوعِ وَالْعَطَشِ لِلصِّيَامِ ، فَيَقُولُ : لَا تَحْضُرُنِي نِيَّةٌ ؛ أَيْ : لَا تَسْخُو نَفْسِي بِأَنْ أَدَعَ شَهْوَتِي وَطَعَامِي وَأَتَحَمَّلَ الْجُوعَ وَالْعَطَشَ ، فَذَلِكَ مَعْنًى صَحِيحٌ .
Wa-taḥammuli al-jūʿi wa-al-ʿaṭashi li-al-ṣiyāmi, fa-yaqūlu: Lā taḥḍurunī niyyatun; ʾay: Lā taskhū nafsī bi-ʾan ʾadaʿa shahwatī wa-ṭaʿāmī wa-ʾataḥammala al-jūʿa wa-al-ʿaṭasha, fa-dhālika maʿnan ṣaḥīḥun.
and endure hunger and thirst for fasting. He says, “No intention is present in me,” meaning, “My self is unwilling to leave my desire and my food and endure hunger and thirst.” That is a valid meaning.
وَالْمَعْنَى الْآخَرُ : أَنْ تَكُونَ نَفْسُهُ قَدْ سَخَتْ لِلّٰهِ عَزَّ وَجَلَّ بِإِخْرَاجِ مَالِهِ فِي سَبِيلِ الْخَيْرِ ، أَوْ قَدْ نَشِطَ لِلّٰهِ عَزَّ وَجَلَّ فِي الصَّلَاةِ لَا يَجِدُ كَسَلًا يَعْتَرِيهِ ، وَكَذَلِكَ تَسْخُو نَفْسُهُ بِتَرْكِ الطَّعَامِ وَالشَّرَابِ لِلصِّيَامِ ، فَيَعْتَرِضُ لَهُ الْخَطَرَاتُ تَدْعُوهُ إِلَى الرِّيَاءِ ، فَيَقُولُ : لَيْسَ لِي نِيَّةٌ ؛ يُرِيدُ أَلَّا يَجِدَ خَطْرَةً ، وَأَنْ يَكُونَ قَلْبُهُ بَعْدَ مَا خَطَرَ ،
Wa-al-maʿnā al-ʾākharu: ʾAn takūna nafsuhu qad sakhat li-llāhi ʿazza wa-jalla bi-ʾikhrāji mālihi fī sabīli al-khayri, ʾaw qad nashiṭa li-llāhi ʿazza wa-jalla fī al-ṣalāti lā yajidu kasalan yaʿtarīhi, wa-kadhālika taskhū nafsuhu bi-tarki al-ṭaʿāmi wa-al-sharābi li-al-ṣiyāmi, fa-yaʿtariḍu lahu al-khaṭarātu tadʿūhu ʾilā al-riyāʾi, fa-yaqūlu: Laysa lī niyyatun; yurīdu ʾallā yajida khaṭratan, wa-ʾan yakūna qalbuhu baʿda mā khaṭara,
The other meaning is that his self has become willing, for God, mighty and majestic, to spend his wealth in good causes, or he has become eager to pray for God, mighty and majestic, feeling no laziness coming over him. Likewise, his self is willing to give up food and drink for fasting. Then passing thoughts arise that call him to ostentation, and he says, “I have no intention.” He wants to experience no impulse, and wants his heart, after the thought has occurred,
مِثْلَهُ قَبْلَ أَنْ تَخْطُرَ بِهِ الْخَطْرَةُ ، لَا مُنَازَعَةَ فِيهِ وَقَدْ سَكَنَتْ مِنْهُ الْخَطَرَاتُ ، فَذَلِكَ غَلَطٌ وَضَعْفٌ ؛ لِأَنَّ الْعِبَادَ أُمِرُوا وَنُدِبُوا إِلَى الطَّاعَاتِ ، وَأَنْ يَنْفُوا الرِّيَاءَ أَنْ يَعْتَقِدُوهُ ، وَلَمْ يُؤْمَرُوا أَنْ يَتْرُكُوا الطَّاعَةَ مِنْ أَجْلِ دَوَاعِي الرِّيَاءِ .
Mithlahu qabla ʾan takhṭura bihi al-khaṭratu, lā munāzaʿata fīhi wa-qad sakanat minhu al-khaṭarātu, fa-dhālika ghalaṭun wa-ḍaʿfun; li-ʾanna al-ʿibāda ʾumirū wa-nudibū ʾilā al-ṭāʿāti, wa-ʾan yanfū al-riyāʾa ʾan yaʿtaqidūhu, wa-lam yuʾmarū ʾan yatrukū al-ṭāʿata min ʾajli dawāʿī al-riyāʾi.
to be as it was before the impulse occurred, free from inward conflict, with the passing thoughts quieted. This is mistaken and weak. People have been commanded and urged to obey and to reject ostentation rather than embrace it. They have not been commanded to abandon obedience because of impulses calling them to ostentation.
وَلَوْ فَعَلَ ذَلِكَ عَبْدٌ لَأَوْشَكَ إِذَا عَلِمَ الشَّيْطَانُ بِذَلِكَ مِنْهُ أَنْ يَعْتَرِضَ لَهُ عِنْدَ كُلِّ عَمَلٍ بِالْخَطَرَاتِ بِالرِّيَاءِ فَيَدَعَ كُلَّ طَاعَةٍ . وَلَمْ يُؤْمَرِ النَّاسُ أَنْ يُخْرِجُوا وَسْوَاسَ إِبْلِيسَ أَنْ يَعْتَرِضَ فِي صُدُورِهِمْ بَعْدَ إِذْ جَعَلَ اللّٰهُ عَزَّ وَجَلَّ لَهُ السُّلْطَانَ بِذَلِكَ ، وَلَا يُغَيِّرُوا خَلْقَهُمْ وَطِبَاعَهُمْ حَتَّى تَصِيرَ لَا تُنَازِعُ إِلَى مَعْنًى مِنْ زِينَةِ الدُّنْيَا مِنْ رِيَاءٍ وَلَا غَيْرِهِ ،
Wa-law faʿala dhālika ʿabdun la-ʾawshaka ʾidhā ʿalima al-shayṭānu bi-dhālika minhu ʾan yaʿtariḍa lahu ʿinda kulli ʿamalin bi-al-khaṭarāti bi-al-riyāʾi fa-yadaʿa kulla ṭāʿatin. Wa-lam yuʾmari al-nāsu ʾan yukhrijū waswāsa ʾIblīsa ʾan yaʿtariḍa fī ṣudūrihim baʿda ʾidh jaʿala Allāhu ʿazza wa-jalla lahu al-sulṭāna bi-dhālika, wa-lā yughayyirū khalqahum wa-ṭibāʿahum ḥattā taṣīra lā tunāziʿu ʾilā maʿnan min zīnati al-dunyā min riyāʾin wa-lā ghayrihi,
If a servant did that, Satan, once he learned this about him, would soon confront him with thoughts of ostentation at every deed, so that he abandoned every act of obedience. People have not been commanded to keep the whispering of Iblīs from arising in their breasts after God, mighty and majestic, has given him the power to do this, nor to change their constitution and natural dispositions until these no longer incline toward any worldly adornment, whether ostentation or anything else,
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حَتَّى تَكُونَ طَبَائِعُهُمْ الْحَمْدُ فِيهَا مَكْرُوهٌ وَالذَّمُّ فِيهَا مَحْبُوبٌ ، وَإِنَّمَا أُمِرُوا أَنْ يَسْتَوِيَ ذَلِكَ فِي دَيْنُونَتِهِمْ مِنْ عُقُولِهِمْ بِمَا اسْتَوْدَعَهَا اللّٰهُ عَزَّ وَجَلَّ مِنَ الْعِلْمِ .
Ḥattā takūna ṭabāʾiʿuhum al-ḥamdu fīhā makrūhun wa-al-dhammu fīhā maḥbūbun, wa-ʾinnamā ʾumirū ʾan yastawiya dhālika fī daynūnatihim min ʿuqūlihim bi-mā istawdaʿahā Allāhu ʿazza wa-jalla mina al-ʿilmi.
until their natures are such that praise is disliked and blame is loved. They have only been commanded to regard the two alike in their religious commitment, through their reason and the knowledge God, mighty and majestic, has placed within it.
فَأَمَّا فِي الْخِلْقَةِ فَإِنَّ ذَلِكَ لَمْ يُكَلَّفُوهُ ، وَلَا يَقْدِرُونَ عَلَيْهِ ، وَلَكِنْ قَدْ يَقْوَى الْعَبْدُ فَتَسْكُنُ دَوَاعِي النَّفْسِ عَنِ الدُّعَاءِ فِي بَعْضِ مَا يَعْمَلُ ، وَيَعْتَرِضُ بِالدُّعَاءِ فِي بَعْضِ مَا يَخْطُرُ بِضَعْفٍ ، إِلَّا أَنَّ الْحَمْدَ وَالذَّمَّ لَا يَسْتَوِيَانِ فِي طَبْعِهِمَا ، فَإِنَّمَا أُمِرَ الْعِبَادُ بِمُجَاهَدَةِ أَهْوَائِهِمْ ، وَلَمْ يُؤْمَرُوا أَلَّا يَكُونَ فِي النَّفْسِ غَرِيزَةٌ تَدْعُوهُ إِلَى شَهْوَةٍ ،
Fa-ʾammā fī al-khilqati fa-ʾinna dhālika lam yukallafūhu, wa-lā yaqdirūna ʿalayhi, wa-lākin qad yaqwā al-ʿabdu fa-taskunu dawāʿī al-nafsi ʿani al-duʿāʾi fī baʿḍi mā yaʿmalu, wa-yaʿtariḍu bi-al-duʿāʾi fī baʿḍi mā yakhṭuru bi-ḍaʿfin, ʾillā ʾanna al-ḥamda wa-al-dhamma lā yastawiyāni fī ṭabʿihimā, fa-ʾinnamā ʾumira al-ʿibādu bi-mujāhadati ʾahwāʾihim, wa-lam yuʾmarū ʾallā yakūna fī al-nafsi gharīzatun tadʿūhu ʾilā shahwatin,
As for their inborn constitution, they have not been charged with that, and cannot achieve it. A servant may, however, grow strong, so that the self’s promptings fall silent during some of what he does, while a faint prompting intrudes in some of his passing thoughts. Yet praise and blame are not alike in their natural character. People have only been commanded to struggle against their desires; they have not been commanded to have no instinct within the self that calls them toward an appetite,
وَلَا أَنْ يُخْرِجُوا وَسَاوِسَ الشَّيْطَانِ أَنْ يَعْتَرِضَ فِي صُدُورِهِمْ ، بَلْ جُعِلَتْ لَهُمْ غَرَائِزُ عُقُولِهِمْ ، وَمُنَّ عَلَيْهِمْ بِالْمَعْرِفَةِ وَالْعِلْمِ قَائِمَيْنِ فِي عُقُولِهِمْ ، وَبُلُوا بِغَرَائِزِهِمْ وَجُعِلَ الشَّيْطَانُ مُهَيِّجًا لِلْغَرَائِزِ بِالتَّذْكِيرِ لَهَا بِمَا تُحِبُّ ، وَأُمِرُوا أَنْ يُجَاهِدُوا بِعُقُولِهِمْ - بِمَا اسْتَوْدَعَهَا اللّٰهُ عَزَّ وَجَلَّ مِنَ الْمَعْرِفَةِ وَالْعِلْمِ - مَا هَاجَ مِنْ دَوَاعِي غَرَائِزِهِمْ ، وَنَزْغَ الشَّيْطَانِ وَتَزْيِينَهُ لِلنَّفْسِ مَا فِي غَرِيزَتِهَا مُوَافِقًا لَهَا ،
Wa-lā ʾan yukhrijū wasāwisa al-shayṭāni ʾan yaʿtariḍa fī ṣudūrihim, bal juʿilat lahum gharāʾizu ʿuqūlihim, wa-munna ʿalayhim bi-al-maʿrifati wa-al-ʿilmi qāʾimayni fī ʿuqūlihim, wa-bulū bi-gharāʾizihim wa-juʿila al-shayṭānu muhayyijan li-al-gharāʾizi bi-al-tadhkīri lahā bi-mā tuḥibbu, wa-ʾumirū ʾan yujāhidū bi-ʿuqūlihim - bi-mā istawdaʿahā Allāhu ʿazza wa-jalla mina al-maʿrifati wa-al-ʿilmi - mā hāja min dawāʿī gharāʾizihim, wa-nazgha al-shayṭāni wa-tazyīnahu li-al-nafsi mā fī gharīzatihā muwāfiqan lahā,
nor to keep Satan’s whisperings from arising in their breasts. Rather, their innate faculties of reason have been provided for them, and they have been favored with recognition and knowledge established in their minds. They have been tested through their instincts, and Satan has been made a stimulator of those instincts by reminding them of what they love. They have been commanded to use their reason, with the recognition and knowledge God, mighty and majestic, has placed in it, to struggle against the promptings of their instincts that become aroused, Satan’s provocation, and his making attractive to the self what in its instinct suits it,
فَلَيْسَ عَلَى الْعِبَادِ غَيْرُ ذَلِكَ وَلَا يَقْدِرُونَ إِلَّا عَلَيْهِ .
Fa-laysa ʿalā al-ʿibādi ghayru dhālika wa-lā yaqdirūna ʾillā ʿalayhi.
for people are required to do no more than that, and are capable of nothing beyond it.
إِلَّا أَنَّ بَعْضَهُمْ فِي ذَلِكَ أَقْوَى مِنْ بَعْضٍ ، وَهُمُ الَّذِينَ أَدْمَنُوا الْمُجَاهَدَةَ حَتَّى انْكَسَرَتِ النَّفْسُ عَنِ الدُّعَاءِ مِنْ غَيْرِ تَغَيُّرِ الطَّبْعِ ، وَقَدْ تَخْطُرُ أَقَلَّ مِمَّا كَانَتْ تَخْطُرُ بِهِ مِنْ قَبْلُ مَعَ ضَعْفٍ مِنَ الْخَطْرَةِ عَمَّا كَانَ فِي أَوَّلِ بِدَايَتِهِمْ ، فَعَلَى الْعَبْدِ الْمُجَاهَدَةُ وَالنَّهْيُ لِنَفْسِهِ عَنْ هَوَاهَا ، وَلَمْ يُكَلَّفْ تَغْيِيرَ طَبْعِهِ حَتَّى يَنْقَلِبَ فَيَجْعَلَهُ كَطَبْعِ الْمَلَائِكَةِ ،
ʾIllā ʾanna baʿḍahum fī dhālika ʾaqwā min baʿḍin, wa-humu alladhīna ʾadmanū al-mujāhadata ḥattā inkasarati al-nafsu ʿani al-duʿāʾi min ghayri taghayyuri al-ṭabʿi, wa-qad takhṭuru ʾaqalla mimmā kānat takhṭuru bihi min qablu maʿa ḍaʿfin mina al-khaṭrati ʿammā kāna fī ʾawwali bidāyatihim, fa-ʿalā al-ʿabdi al-mujāhadatu wa-al-nahyu li-nafsihi ʿan hawāhā, wa-lam yukallaf taghyīra ṭabʿihi ḥattā yanqaliba fa-yajʿalahu ka-ṭabʿi al-malāʾikati,
Some, however, are stronger in this than others. They are those who have persisted in the struggle until the self’s insistence has been broken without its nature changing. Its impulses may occur less often than before, and with less force than at the very beginning of their path. The servant’s duty is to struggle and restrain his self from its desire. He has not been charged with changing his nature until it is transformed and he makes it like that of the angels,
Source page 306
وَلَكِنِ النَّهْيَ عَمَّا يَدْعُو إِلَيْهِ الطَّبْعُ .
Wa-lākini al-nahya ʿammā yadʿū ʾilayhi al-ṭabʿu.
but with restraining himself from what his nature calls him to.
وَكَمَا يُرْوَى عَنْ وَهْبٍ أَنَّهُ قَالَ : الْإِيمَانُ قَائِدٌ ، وَالْعَمَلُ سَائِقٌ ، وَالنَّفْسُ حَرُونٌ ، فَإِنْ فَتَرَ قَائِدُهَا صَدَفَتْ عَنِ الطَّرِيقِ ، وَإِنْ فَتَرَ سَائِقُهَا حَرَنَتْ عَلَى قَائِدِهَا ، فَإِذَا اسْتَقَامَ السَّائِقُ وَالْقَائِدُ مَضَتِ النَّفْسُ طَوْعًا ، أَوْ كَرْهًا . وَلَوْ كُنْتَ كُلَّمَا كَرِهَتْ نَفْسُكَ شَيْئًا تَرَكْتَهُ يُوشِكُ أَنْ تَتْرُكَ دِينَكَ كُلَّهُ .
Wa-ka-mā yurwā ʿan Wahbin ʾannahu qāla: Al-ʾīmānu qāʾidun, wa-al-ʿamalu sāʾiqun, wa-al-nafsu ḥarūnun, fa-ʾin fatara qāʾiduhā ṣadafat ʿani al-ṭarīqi, wa-ʾin fatara sāʾiquhā ḥaranat ʿalā qāʾidihā, fa-ʾidhā istaqāma al-sāʾiqu wa-al-qāʾidu maḍati al-nafsu ṭawʿan, ʾaw karhan. Wa-law kunta kullamā karihat nafsuka shayʾan taraktahu yūshiku ʾan tatruka dīnaka kullahu.
As it is related that Wahb said: Faith leads from in front, action drives from behind, and the self is a balking animal. If its leader slackens, it turns aside from the path; if its driver slackens, it balks against its leader. When driver and leader remain steady, the self goes forward, willingly or unwillingly. If you abandoned something every time your self disliked it, you would soon abandon your entire religion.
وَقَالَ : النَّفْسُ تَنْتَظِرُ الْهَوَى ، وَالْهَوَى يَنْتَظِرُ الْعَقْلَ ، فَإِنْ زَجَرَهُ الْعَقْلُ انْزَجَرَ ، وَإِنْ أَرْخَى لَهُ مَرَّ .
Wa-qāla: Al-nafsu tantaẓiru al-hawā, wa-al-hawā yantaẓiru al-ʿaqla, fa-ʾin zajarahu al-ʿaqlu inzajara, wa-ʾin ʾarkhā lahu marra.
He also said: The self waits on desire, and desire waits on reason. If reason checks it, it is checked; if reason gives it slack, it goes ahead.
وَصَدَقَ ؛ لِأَنَّ الْعَقْلَ إِذَا لَمْ يُبْصِرْ بِالْعِلْمِ وَيَعْتَصِمْ بِالْمَعْرِفَةِ صَبَا إِلَى مَا تَدْعُو إِلَيْهِ النَّفْسُ مِنْ قِبَلِ هَوَاهَا ، فَكَانَ هُوَ الَّذِي يَحْتَالُ لِلْمَكَائِدِ وَيَتَلَطَّفُ لِشَهَوَاتِهِ وَهَوَاهُ . وَإِذَا تَذَكَّرَ فَأَبْصَرَ بِالْعِلْمِ ، وَاسْتَعْصَمَ بِالْمَعْرِفَةِ عَرَفَ ضَرَرَ مَا يَدْعُو إِلَيْهِ الْهَوَى ، وَأَبْصَرَ عَاقِبَةَ ضَرَرِهِ - زَجَرَهُ ، فَأَمْسَكَتِ النَّفْسُ عَنِ اسْتِعْمَالِهِ .
Wa-ṣadaqa; li-ʾanna al-ʿaqla ʾidhā lam yubṣir bi-al-ʿilmi wa-yaʿtaṣim bi-al-maʿrifati ṣabā ʾilā mā tadʿū ʾilayhi al-nafsu min qibali hawāhā, fa-kāna huwa alladhī yaḥtālu li-al-makāʾidi wa-yatalaṭṭafu li-shahawātihi wa-hawāhu. Wa-ʾidhā tadhakkara fa-ʾabṣara bi-al-ʿilmi, wa-istaʿṣama bi-al-maʿrifati ʿarafa ḍarara mā yadʿū ʾilayhi al-hawā, wa-ʾabṣara ʿāqibata ḍararihi - zajarahu, fa-ʾamsakati al-nafsu ʿani istiʿmālihi.
He spoke truly. When reason does not see by means of knowledge and hold fast to recognition, it inclines toward what the self calls for through its desire. Reason itself then devises stratagems and finds subtle means to serve its appetites and desire. But when it takes heed, sees by means of knowledge, and holds fast to recognition, it understands the harm in what desire calls for and sees the harmful outcome. It checks desire, and the self refrains from putting it into practice.
وَذَلِكَ أَنَّ اللّٰهَ عَزَّ وَجَلَّ طَبَعَ الْحَيَوَانَ مِنْ أَهْلِ السَّمَاوَاتِ وَالْأَرَضِينَ عَلَى طَبَائِعَ شَتَّى ، فَطَبَعَ الْمَلَائِكَةَ عَلَى الْعُقُولِ وَالْبَصَائِرِ ، وَعَرَّاهُمْ مِنَ الْهَوَى وَالشَّهَوَاتِ وَالِاشْتِغَالِ لِلْمَكَارِهِ الَّتِي يَأْلَمُ بِهَا غَيْرُهُمْ مِنَ الْحَيَوَانِ ، فَلَا يَعْتَرِضُ لَهُمُ الْأَهْوَاءُ وَلَا تُنَازِعُهُمُ الشَّهَوَاتُ ، فَهُمْ دَائِبُونَ فِي طَاعَةِ اللّٰهِ عَزَّ وَجَلَّ وَذِكْرِهِ لَا يَفْتُرُونَ ؛ إِذْ لَمْ يَجْعَلْ فِيهِمُ الْأَضْدَادَ الَّتِي بِهَا يَفْتُرُونَ ،
Wa-dhālika ʾanna Allāha ʿazza wa-jalla ṭabaʿa al-ḥayawāna min ʾahli al-samāwāti wa-al-ʾaraḍīna ʿalā ṭabāʾiʿa shattā, fa-ṭabaʿa al-malāʾikata ʿalā al-ʿuqūli wa-al-baṣāʾiri, wa-ʿarrāhum mina al-hawā wa-al-shahawāti wa-al-ishtighāli li-al-makārihi allatī yaʾlamu bihā ghayruhum mina al-ḥayawāni, fa-lā yaʿtariḍu lahumu al-ʾahwāʾu wa-lā tunāziʿuhumu al-shahawātu, fa-hum dāʾibūna fī ṭāʿati Allāhi ʿazza wa-jalla wa-dhikrihi lā yafturūna; ʾidh lam yajʿal fīhimu al-ʾaḍdāda allatī bihā yafturūna,
This is because God, mighty and majestic, formed the living inhabitants of the heavens and the earths with different natures. He formed the angels with reason and insight, freeing them from desire, appetites, and preoccupation with the hardships that cause pain to other living beings. Desires do not intrude upon them, and appetites do not pull at them. They are tireless in obeying God, mighty and majestic, and remembering Him, never slackening, since He did not place within them the opposing forces through which they would slacken,
وَالْأَهْوَاءَ وَالشَّهَوَاتِ الَّتِي تَصُدُّ وَتُؤْثَرُ عَلَى الطَّاعَاتِ وَالذِّكْرِ ، فَلَمْ يَجْعَلْ لَهُمْ ثَوَابَ نَعِيمِ الْجِنَانِ ؛ إِذْ لَمْ يُجَاهِدُوا الْأَهْوَاءَ ، وَلَمْ يَتَحَمَّلُوا الْآلَامَ وَالتَّعَبَ وَالنَّصَبَ ، وَأُجِيرُوا مِنَ الْعَذَابِ وَتُرِكُوا فِي طَاعَتِهِمْ .
Wa-al-ʾahwāʾa wa-al-shahawāti allatī taṣuddu wa-tuʾtharu ʿalā al-ṭāʿāti wa-al-dhikri, fa-lam yajʿal lahum thawāba naʿīmi al-jināni; ʾidh lam yujāhidū al-ʾahwāʾa, wa-lam yataḥammalū al-ʾālāma wa-al-taʿaba wa-al-naṣaba, wa-ʾujīrū mina al-ʿadhābi wa-turikū fī ṭāʿatihim.
or the desires and appetites that obstruct obedience and remembrance and are preferred to them. He therefore did not assign them the bliss of the gardens as a reward, since they have not struggled against desires or borne pain, fatigue, and exhaustion. They have been protected from punishment and left in their obedience.
Source page 307
وَطَبَعَ الْأَنْعَامَ وَالطَّيْرَ وَالْهَوَامَّ عَلَى الشَّهَوَاتِ ، وَجَعَلَ فِيهَا الْمَعْرِفَةَ بِقَدْرِ مَا تَغْتَذِي وَتَطْلُبُ مَعَاشَهَا وَتَحْذَرُ عَلَى نَفْسِهَا وَأَوْلَادِهَا بِقَدْرِ مَا عَرَفَتْ مِنَ الْمَكْرُوهِ ، وَلَمْ يَجْعَلْ لَهَا مِنَ الْعُقُولِ مَا تَعْقِلُ الْأَمْرَ وَالنَّهْيَ وَالْعِلْمَ لِلْعَوَاقِبِ ؛ فَرَفَعَ عَنْهَا الْعِقَابَ فِي كُلِّ مَا أَصَابَتْهُ مِنَ الشَّهَوَاتِ الَّتِي حَرَّمَهَا عَلَى الْإِنْسِ وَالْجِنِّ ، فَرَفَعَ عَنْهَا الْعِقَابَ وَلَمْ يُؤَاخِذْهَا بِمَا نَالَتْ مِنَ النِّكَاحِ ،
Wa-ṭabaʿa al-ʾanʿāma wa-al-ṭayra wa-al-hawāmma ʿalā al-shahawāti, wa-jaʿala fīhā al-maʿrifata bi-qadri mā taghtadhī wa-taṭlubu maʿāshahā wa-taḥdharu ʿalā nafsihā wa-ʾawlādihā bi-qadri mā ʿarafat mina al-makrūhi, wa-lam yajʿal lahā mina al-ʿuqūli mā taʿqilu al-ʾamra wa-al-nahya wa-al-ʿilma li-al-ʿawāqibi; fa-rafaʿa ʿanhā al-ʿiqāba fī kulli mā ʾaṣābathu mina al-shahawāti allatī ḥarramahā ʿalā al-ʾinsi wa-al-jinni, fa-rafaʿa ʿanhā al-ʿiqāba wa-lam yuʾākhidhhā bi-mā nālat mina al-nikāḥi,
He formed livestock, birds, and creeping creatures with appetites, giving them enough awareness to feed themselves, seek their livelihood, and guard themselves and their young according to what they recognize as harmful. He did not give them the rational faculties to understand commands and prohibitions and gain knowledge of consequences. He therefore removed punishment from them for every appetite they satisfy that He has forbidden to humans and jinn. He removed punishment from them and did not hold them accountable for their mating,
وَمَا أَصَابَتْ مِنْ أَمْوَالِ النَّاسِ وَدِمَائِهِمْ ، وَأَجَارَهَا مِنَ الْعِقَابِ وَجَعَلَ آخِرَ مَصِيرِهَا أَنْ يَجْعَلَهَا تُرَابًا .
Wa-mā ʾaṣābat min ʾamwāli al-nāsi wa-dimāʾihim, wa-ʾajārahā mina al-ʿiqābi wa-jaʿala ʾākhira maṣīrihā ʾan yajʿalahā turāban.
or for the harm they do to people’s property and blood. He protected them from punishment and made their final destiny that He would turn them into dust.
وَطَبَعَ الْإِنْسَ وَالْجِنَّ عَلَى الْعُقُولِ الَّتِي تَحْتَمِلُ الْأَمْرَ وَالنَّهْيَ ، وَتَعْرِفُ الْعَوَاقِبَ ، وَذَلِكَ إِذَا بَلَغُوا الْحُلُمَ ، إِلَّا مَنْ أَزَالَ اللّٰهُ عَزَّ وَجَلَّ عَنْهُ الْعَقْلَ كَالْمَعْتُوهِ وَغَيْرِهِ ، وَجَعَلَ فِيهِمْ غَرَائِزَ تُحِبُّ كُلَّ مَا وَافَقَهُمْ وَتُبْغِضُ كُلَّ مَا خَالَفَهُمْ وَآذَاهُمْ ، ثُمَّ أَمَرَهُمْ أَنْ يُجَاهِدُوا بِمَا أَعْطَاهُمْ مِنَ الْعُقُولِ مَا دَعَتْ إِلَيْهِ النَّفْسُ مِنْ قِبَلِ غَرِيزَتِهَا ، فَجَعَلَ لَهُمُ الثَّوَابَ الْعَظِيمَ وَالْعَذَابَ الْأَلِيمَ .
Wa-ṭabaʿa al-ʾinsa wa-al-jinna ʿalā al-ʿuqūli allatī taḥtamilu al-ʾamra wa-al-nahya, wa-taʿrifu al-ʿawāqiba, wa-dhālika ʾidhā balaghū al-ḥuluma, ʾillā man ʾazāla Allāhu ʿazza wa-jalla ʿanhu al-ʿaqla ka-al-maʿtūhi wa-ghayrihi, wa-jaʿala fīhim gharāʾiza tuḥibbu kulla mā wāfaqahum wa-tubghiḍu kulla mā khālafahum wa-ʾādhāhum, thumma ʾamarahum ʾan yujāhidū bi-mā ʾaʿṭāhum mina al-ʿuqūli mā daʿat ʾilayhi al-nafsu min qibali gharīzatihā, fa-jaʿala lahumu al-thawāba al-ʿaẓīma wa-al-ʿadhāba al-ʾalīma.
He formed humans and jinn with rational faculties that can bear commands and prohibitions and recognize consequences, once they reach maturity, except those from whom God, mighty and majestic, has removed reason, such as someone mentally incapacitated and others like him. He placed instincts in them that love everything agreeable to them and hate everything that opposes or hurts them. Then He commanded them to use the reason He had given them to struggle against what the self calls for through its instinct. He appointed for them immense reward and painful punishment.
فَاعْقِلْ كَيْفَ طُبِعْتَ وَبِمَاذَا أُمِرْتَ ، وَلَا يُخَيَّلْ إِلَيْكَ أَنَّكَ كُلِّفْتَ أَنْ تُغَيِّرَ طَبْعَكَ حَتَّى تَصِيرَ كَطَبْعِ الْمَلَائِكَةِ ؛ فَتَدَعَ الطَّاعَةَ انْتِظَارًا أَنْ يَصِيرَ الطَّبْعُ إِلَى غَيْرِ مَا بُنِيَ عَلَيْهِ فِي الْخِلْقَةِ ، وَأَنْ يَسْكُتَ الْعَدُوُّ وَيَزُولَ سُلْطَانُهُ عَنِ الْوَسْوَسَةِ فَصَدَّكَ ذَلِكَ عَنْ طَاعَةِ رَبِّكَ عَزَّ وَجَلَّ ، فَتَدَعُ الْعَمَلَ لِلْإِخْلَاصِ - زَعَمْتَ - فَلَا تَكُونُ أَخْلَصْتَ عَمَلًا ،
Fa-iʿqil kayfa ṭubiʿta wa-bi-mādhā ʾumirta, wa-lā yukhayyal ʾilayka ʾannaka kullifta ʾan tughayyira ṭabʿaka ḥattā taṣīra ka-ṭabʿi al-malāʾikati; fa-tadaʿa al-ṭāʿata intiẓāran ʾan yaṣīra al-ṭabʿu ʾilā ghayri mā buniya ʿalayhi fī al-khilqati, wa-ʾan yaskuta al-ʿaduwwu wa-yazūla sulṭānuhu ʿani al-waswasati fa-ṣaddaka dhālika ʿan ṭāʿati rabbika ʿazza wa-jalla, fa-tadaʿu al-ʿamala li-al-ʾikhlāṣi - zaʿamta - fa-lā takūnu ʾakhlaṣta ʿamalan,
Understand how you were formed and what you were commanded to do. Do not imagine that you were charged with changing your nature until you become like the nature of the angels, so that you abandon obedience while waiting for your nature to become something other than the constitution on which it was built, and for the enemy to fall silent and lose his power to whisper. That would keep you from obeying your Lord, mighty and majestic. You would abandon the deed for the sake of sincerity, so you claim, without having performed any deed sincerely,
وَلَكِنْ تَرَكْتَ أَنْ تُخْلِصَ عَمَلًا فَيَكُونَ لَكَ ثَوَابُهُ .
Wa-lākin tarakta ʾan tukhliṣa ʿamalan fa-yakūna laka thawābuhu.
but instead having abandoned the chance to make a deed sincere and receive its reward.
فَقَوْلُ الْقَائِلِ : لَا تَحْضُرُنِي النِّيَّةُ ، أَيْ أُرِيدُ أَنْ أُطِيعَ اللّٰهَ عَزَّ وَجَلَّ ، وَلَكِنْ أَخَافُ أَلَّا يَخْلُصَ لِي عَمَلٌ ، لِمَا يَخْطُرُ بِقَلْبِهِ ؛ فَذَلِكَ ضَعْفٌ وَغَلَطٌ .
Fa-qawlu al-qāʾili: Lā taḥḍurunī al-niyyatu, ʾay ʾurīdu ʾan ʾuṭīʿa Allāha ʿazza wa-jalla, wa-lākin ʾakhāfu ʾallā yakhluṣa lī ʿamalun, li-mā yakhṭuru bi-qalbihi; fa-dhālika ḍaʿfun wa-ghalaṭun.
When someone says, “The intention is not present in me,” meaning, “I want to obey God, mighty and majestic, but I fear that no deed of mine will be pure,” because of the thoughts that pass through his heart, that is weakness and error.
وَأَمَّا مَنْ قَالَهُ عَلَى الْكَسَلِ وَالْبُخْلِ وَقِلَّةِ الرَّغْبَةِ وَقِلَّةِ سَخَاءِ النَّفْسِ بِالطَّاعَةِ لِلّٰهِ عَزَّ وَجَلَّ فَذَلِكَ صَادِقٌ جَائِزٌ مِنْ قَوْلِ مَنْ قَالَهُ ؛ وَلَكِنْ لَا يَحْمَدُ نَفْسَهُ عَلَى بُخْلِهَا وَكَسَلِهَا عَنِ الْخَيْرِ وَقِلَّةِ سَخَائِهَا بِالطَّاعَةِ ، وَلَكِنْ لِيُذَكِّرْهَا ثَوَابَ اللّٰهِ عَزَّ وَجَلَّ فِي الدُّنْيَا وَالْآخِرَةِ حَتَّى تَسْخُوَ ، فَإِذَا سَخَتْ فَلْيُرِدِ اللّٰهَ عَزَّ وَجَلَّ بِذَلِكَ ،
Wa-ʾammā man qālahu ʿalā al-kasali wa-al-bukhli wa-qillati al-raghbati wa-qillati sakhāʾi al-nafsi bi-al-ṭāʿati li-llāhi ʿazza wa-jalla fa-dhālika ṣādiqun jāʾizun min qawli man qālahu; wa-lākin lā yaḥmadu nafsahu ʿalā bukhlihā wa-kasalihā ʿani al-khayri wa-qillati sakhāʾihā bi-al-ṭāʿati, wa-lākin li-yudhakkirhā thawāba Allāhi ʿazza wa-jalla fī al-dunyā wa-al-ʾākhirati ḥattā taskhuwa, fa-ʾidhā sakhat fa-l-yuridi Allāha ʿazza wa-jalla bi-dhālika,
As for someone who says it because of laziness, stinginess, little desire, and the self’s lack of willingness to obey God, mighty and majestic, what he says is truthful and valid. But he should not praise his self for its stinginess, its laziness toward good, and its lack of willingness to obey. Rather, he should remind it of the reward of God, mighty and majestic, in this world and the next until it becomes willing. When it does, he should intend God, mighty and majestic, through that,
Source page 308
وَيَنْفِي كُلَّ مَا خَطَرَ بِقَلْبِهِ مِنْ خَطْرَةِ رِيَاءٍ وَغَيْرِهِ .
Wa-yanfī kulla mā khaṭara bi-qalbihi min khaṭrati riyāʾin wa-ghayrihi.
and reject every impulse of ostentation or anything else that passes through his heart.
Source page 309
بَابُ مَنْ يَدْخُلُ فِي الْعَمَلِ لَا يُرِيدُ اللّٰهَ عَزَّ وَجَلَّ بِذَلِكَ ثُمَّ يَنْدَمُ، كَيْفَ يَكُونُ عَمَلُهُ بَعْدَ النَّدَامَةِ
Bābu man yadkhulu fī al-ʿamali lā yurīdu Allāha ʿazza wa-jalla bi-dhālika thumma yandamu, kayfa yakūnu ʿamaluhu baʿda al-nadāmati
Chapter on someone who begins an act without seeking God, mighty and majestic, through it and then regrets it: what becomes of his act after that regret
قُلْتُ: فَالْعَبْدُ يَعْمَلُ الْعَمَلَ فَيَبْتَدِئُ فِيهِ لَا يُرِيدُ بِهِ اللّٰهَ عَزَّ وَجَلَّ، وَيُرِيدُ حَمْدَ النَّاسِ أَوِ اتِّقَاءَ مَذَمَّتِهِمْ أَوْ طَمَعًا لِمَا فِي أَيْدِيهِمْ، ثُمَّ يَنْدَمُ عَلَى نِيَّتِهِ وَهُوَ فِي الْعَمَلِ لَمْ يَفْرُغْ مِنْهُ، وَكَيْفَ يَكُونُ عَمَلُهُ بَعْدَ النَّدَامَةِ؟
Qultu: Fa-al-ʿabdu yaʿmalu al-ʿamala fa-yabtadiʾu fīhi lā yurīdu bihi Allāha ʿazza wa-jalla, wa-yurīdu ḥamda al-nāsi awi ittiqāʾa madhammatihim aw ṭamaʿan li-mā fī aydīhim, thumma yandamu ʿalā niyyatihi wa-huwa fī al-ʿamali lam yafragh minhu, wa-kayfa yakūnu ʿamaluhu baʿda al-nadāmati?
I said: A servant performs an act, beginning it without seeking God, mighty and majestic, through it. He seeks people's praise, or to avoid their criticism, or covets what they possess. Then he regrets his intention while still engaged in the act, before he has finished it. What becomes of his act after that regret?
قَالَ: أَمَّا الْأَعْمَالُ كُلُّهَا فَلَا يَحْتَسِبُ فِيهَا بِمَا مَضَى، وَلَكِنْ لِيَسْتَأْنِفْ ابْتِدَاءً غَيْرَ ذَلِكَ الْعَمَلِ الْأَوَّلِ إِنْ أَرَادَ أَنْ يَتِمَّ لَهُ النَّافِلَةُ الَّتِي ابْتَدَأَهَا، كَالسُّورَةِ يَقْرَأُ بَعْضَهَا ثُمَّ يَذْكُرُ فَيَبْتَدِئُ مِنْ أَوَّلِهَا وَمَا أَشْبَهَ ذَلِكَ، إِلَّا الصَّلَاةَ وَالصِّيَامَ وَالْحَجَّ فَإِنَّ النَّاسَ فِي الصَّلَاةِ مُخْتَلِفُونَ، فَقَالَتْ فِرْقَةٌ: يَدَعُ ذَلِكَ كُلَّهُ؛ لِأَنَّهُ قَدْ حَبِطَ،
Qāla: Ammā al-aʿmālu kulluhā fa-lā yaḥtasibu fīhā bi-mā maḍā, wa-lākin li-yastaʾnif ibtidāʾan ghayra dhālika al-ʿamali al-awwali in arāda an yatimma lahu al-nāfilatu allatī ibtadaʾahā, ka-al-sūrati yaqraʾu baʿḍahā thumma yadhkuru fa-yabtadiʾu min awwalihā wa-mā ashbaha dhālika, illā al-ṣalāta wa-al-ṣiyāma wa-al-ḥajja fa-inna al-nāsa fī al-ṣalāti mukhtalifūna, fa-qālat firqatun: Yadaʿu dhālika kullahu; li-annahu qad ḥabiṭa,
He said: For acts in general, he does not count what has already passed. Rather, he should make a fresh beginning, distinct from that first act, if he wishes the voluntary observance he began to be completed for him. This is like reading part of a surah, then remembering and starting again from its beginning, and similar cases. Prayer, fasting, and pilgrimage are exceptions, for people disagree about prayer. One group says: He discards all of that, because it has become worthless,
ثُمَّ يَبْتَدِئُ فَيُعِيدُ مَا عَمِلَ مِنْ قِرَاءَةٍ أَوْ رُكُوعٍ أَوْ سُجُودٍ كَانَ بَعْدَ الِافْتِتَاحِ.
Thumma yabtadiʾu fa-yuʿīdu mā ʿamila min qirāʾatin aw rukūʿin aw sujūdin kāna baʿda al-iftitāḥi.
then begins again, repeating whatever recitation, bowing, or prostration he performed after the opening.
قُلْتُ: وَلِمَ خَصَصْتَ الِافْتِتَاحَ وَالْإِحْرَامَ وَعَقْدَ الصِّيَامِ فَلَمْ تُفْسِدْهُ وَأَفْسَدْتَ مَا سِوَاهُ؟
Qultu: Wa-lima khaṣaṣta al-iftitāḥa wa-al-iḥrāma wa-ʿaqda al-ṣiyāmi fa-lam tufsidhu wa-afsadta mā siwāhu?
I said: Why have you singled out the opening of prayer, entering the consecrated state for pilgrimage, and resolving to fast, leaving these valid while invalidating everything else?
قَالَ: لِأَنَّ الِافْتِتَاحَ جُعِلَ تَحْرِيمًا لِلصَّلَاةِ، وَإِنَّمَا الرِّيَاءُ عَقْدٌ فِي قَلْبِهِ لَا يُفْسِدُ التَّحْرِيمَ وَالْإِحْرَامَ وَعَقْدَ الصِّيَامِ، فَيَجْعَلُهُ كَأَنَّهُ افْتَتَحَ الصَّلَاةَ بِالشِّعْرِ، وَاسْتَقْبَلَ غَيْرَ الْقِبْلَةِ، وَالِافْتِتَاحُ لَا يَفْسُدُ لِأَنَّهُ يَتَحَرَّمُ بِالصَّلَاةِ، وَمَا سِوَاهُ يَفْسُدُ.
Qāla: Li-anna al-iftitāḥa juʿila taḥrīman li-al-ṣalāti, wa-innamā al-riyāʾu ʿaqdun fī qalbihi lā yufsidu al-taḥrīma wa-al-iḥrāma wa-ʿaqda al-ṣiyāmi, fa-yajʿaluhu ka-annahu iftataḥa al-ṣalāta bi-al-shiʿri, wa-istaqbala ghayra al-qiblati, wa-al-iftitāḥu lā yafsudu li-annahu yataḥarramu bi-al-ṣalāti, wa-mā siwāhu yafsudu.
He said: Because the opening was made the act that places a person under the restrictions of prayer. Ostentation is merely an intention in his heart; it does not invalidate entering those restrictions, the consecrated state for pilgrimage, or the resolve to fast. He treats him as though he had opened prayer with poetry and faced a direction other than the prayer direction. The opening remains valid because he enters the restrictions of prayer through it, while everything else becomes invalid.
وَقَالَتْ فِرْقَةٌ: يَبْتَدِئُ الِافْتِتَاحَ وَعَقْدَ الصِّيَامِ وَالْإِحْرَامَ فَلَا يَحْتَسِبُ بِهِ، لِأَنَّهُ وَإِنْ كَانَ يُحْرِمُ بِهِ لِلدُّخُولِ فِي الصَّلَاةِ فَلَمْ يَفْعَلْ ذَلِكَ لِلّٰهِ عَزَّ وَجَلَّ وَإِنَّمَا فَعَلَهُ لِلْخَلْقِ، فَكُلُّ ذَلِكَ فَاسِدٌ إِلَّا مَا أُرِيدَ اللّٰهُ عَزَّ وَجَلَّ بِهِ.
Wa-qālat firqatun: Yabtadiʾu al-iftitāḥa wa-ʿaqda al-ṣiyāmi wa-al-iḥrāma fa-lā yaḥtasibu bihi, li-annahu wa-in kāna yuḥrimu bihi li-al-dukhūli fī al-ṣalāti fa-lam yafʿal dhālika li-llāhi ʿazza wa-jalla wa-innamā faʿalahu li-al-khalqi, fa-kullu dhālika fāsidun illā mā urīda Allāhu ʿazza wa-jalla bihi.
Another group says: He begins the opening, the resolve to fast, and the consecration anew, without counting the earlier one. Although he enters the restrictions of prayer through it, he did not do it for God, mighty and majestic; he did it only for created beings. All of it is therefore invalid except what was done seeking God, mighty and majestic.
Source page 310
وَقَالَتْ فِرْقَةٌ: لِيَسْتَغْفِرْ وَيُتِمَّ مَا بَقِيَ مِنْ صَلَاتِهِ وَحَجِّهِ وَصِيَامِهِ، وَيَعْتَدَّ بِمَا مَضَى؛ لِأَنَّ الْأَعْمَالَ بِخَوَاتِيمِهَا، وَقَدْ خَتَمَ صَلَاتَهُ بِالْإِخْلَاصِ، كَمَا لَوْ خَتَمَ صَلَاتَهُ وَصِيَامَهُ وَحَجَّهُ بِالرِّيَاءِ حَبِطَ عَمَلُهُ كُلُّهُ مَا مَضَى مِنْهُ وَمَا بَقِيَ، فَلِأَنَّ الْعَبْدَ لَا يُكَبِّرُ وَلَا يَتَوَجَّهُ إِلَى الْقِبْلَةِ وَلَا يَرْكَعُ وَلَا يَسْجُدُ إِلَّا لِلّٰهِ عَزَّ وَجَلَّ،
Wa-qālat firqatun: Li-yastaghfir wa-yutimma mā baqiya min ṣalātihi wa-ḥajjihi wa-ṣiyāmihi, wa-yaʿtadda bi-mā maḍā; li-anna al-aʿmāla bi-khawātīmihā, wa-qad khatama ṣalātahu bi-al-ikhlāṣi, ka-mā law khatama ṣalātahu wa-ṣiyāmahu wa-ḥajjahu bi-al-riyāʾi ḥabiṭa ʿamaluhu kulluhu mā maḍā minhu wa-mā baqiya, fa-li-anna al-ʿabda lā yukabbiru wa-lā yatawajjahu ilā al-qiblati wa-lā yarkaʿu wa-lā yasjudu illā li-llāhi ʿazza wa-jalla,
Another group says: Let him ask forgiveness, complete what remains of his prayer, pilgrimage, and fast, and count what has already passed. Acts are judged by their endings, and he has ended his prayer with sincerity, just as ending his prayer, fast, and pilgrimage with ostentation would nullify his entire act, both what had passed and what remained. For the servant declares God's greatness, faces the prayer direction, bows, and prostrates only for God, mighty and majestic,
فَلَوْ فَعَلَهُ لِغَيْرِ اللّٰهِ عَزَّ وَجَلَّ كَانَ كَافِرًا، فَلَوْ صَلَّى لِلّٰهِ عَزَّ وَجَلَّ لِلْإِيمَانِ، وَأَرَادَ حَمْدَهُمْ، فَإِذَا نَدِمَ فَلْيَحْتَسِبْ بِمَا مَضَى فَإِنَّهُ خَالِصٌ، وَإِنَّمَا هُوَ كَثَوْبٍ أَبْيَضَ لَطَخْتَهُ بِسَوَادٍ ثُمَّ غَسَلْتَهُ فَنَقِيَ وَرَجَعَ إِلَى الْبَيَاضِ، فَكَذَلِكَ افْتِتَاحُهُ وَقِرَاءَتُهُ وَرُكُوعُهُ وَسُجُودُهُ تَعَبُّدٌ لِلّٰهِ عَزَّ وَجَلَّ لَا لِإِلٰهٍ غَيْرِهِ،
Fa-law faʿalahu li-ghayri Allāhi ʿazza wa-jalla kāna kāfiran, fa-law ṣallā li-llāhi ʿazza wa-jalla li-al-īmāni, wa-arāda ḥamdahum, fa-idhā nadima fa-l-yaḥtasib bi-mā maḍā fa-innahu khāliṣun, wa-innamā huwa ka-thawbin abyaḍa laṭakhtahu bi-sawādin thumma ghasaltahu fa-naqiya wa-rajaʿa ilā al-bayāḍi, fa-ka-dhālika iftitāḥuhu wa-qirāʾatuhu wa-rukūʿuhu wa-sujūduhu taʿabbudun li-llāhi ʿazza wa-jalla lā li-ilāhin ghayrihi,
and if he did these things for someone other than God, mighty and majestic, he would be an unbeliever. If he prayed to God, mighty and majestic, out of faith while also wanting their praise, then once he regrets this, let him count what has passed, for it is sincere. It is simply like a white garment that you stained with black and then washed, so that it became clean and returned to its whiteness. Likewise, his opening, recitation, bowing, and prostration are worship of God, mighty and majestic, and of no other deity,
فَلَمَّا نَدِمَ وَاسْتَغْفَرَ وَنَوَى أَنْ يَجْعَلَهُ لِلّٰهِ عَزَّ وَجَلَّ وَحْدَهُ زَالَ عَقْدُ الرِّيَاءِ، وَبَقِيَ عَلَى أَصْلِ تَدَيُّنِهِ لِلّٰهِ عَزَّ وَجَلَّ بِالصَّلَاةِ فَقَدْ أَخْلَصَ وَصَفَا وَصَارَ لِلّٰهِ وَحْدَهُ؛ لِأَنَّهُ قَبْلَ أَنْ يَفْرُغَ مِنَ الْعَمَلِ قَدْ زَهِدَ فِي حَمْدِ الْمَخْلُوقِينَ فِيمَا مَضَى مِنَ الْعَمَلِ، وَسَخَتْ نَفْسُهُ بِأَلَّا يُحْمَدَ عَلَيْهِ، وَنَدِمَ أَلَّا يَكُونَ لَمْ يَجْهَلْ،
Fa-lammā nadima wa-istaghfara wa-nawā an yajʿalahu li-llāhi ʿazza wa-jalla waḥdahu zāla ʿaqdu al-riyāʾi, wa-baqiya ʿalā aṣli tadayyunihi li-llāhi ʿazza wa-jalla bi-al-ṣalāti fa-qad akhlaṣa wa-ṣafā wa-ṣāra li-llāhi waḥdahu; li-annahu qabla an yafrugha mina al-ʿamali qad zahida fī ḥamdi al-makhlūqīna fī-mā maḍā mina al-ʿamali, wa-sakhat nafsuhu bi-allā yuḥmada ʿalayhi, wa-nadima allā yakūna lam yajhal,
so when he regrets it, asks forgiveness, and intends to make it for God alone, mighty and majestic, the intention of ostentation disappears. He remains grounded in his original devotion to God, mighty and majestic, through prayer: it has become sincere and pure and belongs to God alone. Before finishing the act, he has renounced created beings' praise for the portion already performed; his self has willingly accepted that he will not be praised for it, and he regrets that he had not acted without ignorance,
وَأَرَادَ اللّٰهَ عَزَّ وَجَلَّ بِهِ قَبْلَ الدُّخُولِ فِي عَمَلِهِ، فَذَلِكَ يَجْزِيهِ مِنَ الْإِعَادَةِ لِمَا مَضَى، إِذْ خَتَمَ عَمَلَهُ بِالْإِخْلَاصِ، وَإِنَّمَا الْأَعْمَالُ بِخَوَاتِيمِهَا.
Wa-arāda Allāha ʿazza wa-jalla bihi qabla al-dukhūli fī ʿamalihi, fa-dhālika yajzīhi mina al-iʿādati li-mā maḍā, idh khatama ʿamalahu bi-al-ikhlāṣi, wa-innamā al-aʿmālu bi-khawātīmihā.
and sought God, mighty and majestic, through it before beginning his act. That suffices in place of repeating what has passed, since he has ended his act with sincerity, and acts are judged only by their endings.
وَالْفِرَقُ كُلُّهَا، الصَّلَاةُ عِنْدَهُمْ لَا يُشْبِهُهَا شَيْءٌ مِنَ الْأَعْمَالِ، إِلَّا أَنَّ الْإِحْرَامَ بِالْحَجِّ أَوْكَدُ فِي عَقْدِ الدُّخُولِ لَيْسَ لَهُ أَنْ يَدَعَهُ، وَلَكِنَّهُ يُتِمُّهُ لِمَا أَوْجَبَ اللّٰهُ عَزَّ وَجَلَّ عَلَيْهِ أَلَّا يَحُلَّهُ إِلَّا الطَّوَافُ بِالْبَيْتِ، وَلِسُنَّةِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ فَلْيُتِمَّهُ، وَعَلَيْهِ النَّدَمُ عَلَى الرِّيَاءِ، وَلَيْسَ لَهُ أَنْ يَخْرُجَ مِنْهُ.
Wa-al-firaqu kulluhā, al-ṣalātu ʿindahum lā yushbihuhā shayʾun mina al-aʿmāli, illā anna al-iḥrāma bi-al-ḥajji awkadu fī ʿaqdi al-dukhūli laysa lahu an yadaʿahu, wa-lākinnahu yutimmuhu li-mā awjaba Allāhu ʿazza wa-jalla ʿalayhi allā yaḥullahu illā al-ṭawāfu bi-al-bayti, wa-li-sunnati al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama fa-l-yutimmahu, wa-ʿalayhi al-nadamu ʿalā al-riyāʾi, wa-laysa lahu an yakhruja minhu.
For all these groups, no other act resembles prayer in this respect. Entering the consecrated state for pilgrimage, however, establishes an even firmer commitment to proceed: he may not abandon it. He must complete it because God, mighty and majestic, has required that nothing release him from it except circumambulating the House. In keeping with the practice of the Prophet, may God bless him and grant him peace, let him complete it. He must regret the ostentation, but he may not withdraw from the pilgrimage.
قُلْتُ: إِذَا كَانَ اللّٰهُ عَزَّ وَجَلَّ قَدْ سَتَرَ عَلَيَّ، وَأَلْقَى لِيَ الْمَحَبَّةَ عِنْدَ الْإِخْوَانِ وَالْجِيرَانِ وَالْمَعَارِفِ، وَأَظْهَرُوا الْحَمْدَ وَالثَّنَاءَ، وَقَلْبِي يُعْطِي الْعَزْمَ أَنَّهُ لَا يُرِيدُ ثَنَاءَهُمْ وَلَا يُرِيدُ حَمْدَهُمْ، فَهَلْ يُخَافُ عَلَيَّ أَنْ يَكُونَ ذَلِكَ أُغْلُوطَةً وَخُدْعَةً؟
Qultu: Idhā kāna Allāhu ʿazza wa-jalla qad satara ʿalayya, wa-alqā liya al-maḥabbata ʿinda al-ikhwāni wa-al-jīrāni wa-al-maʿārifi, wa-aẓharū al-ḥamda wa-al-thanāʾa, wa-qalbī yuʿṭī al-ʿazma annahu lā yurīdu thanāʾahum wa-lā yurīdu ḥamdahum, fa-hal yukhāfu ʿalayya an yakūna dhālika ughlūṭatan wa-khudʿatan?
I said: If God, mighty and majestic, has concealed my faults and inspired affection for me among brothers, neighbors, and acquaintances, and they openly praise and commend me, while my heart pledges its resolve that it wants neither their commendation nor their praise, is there reason to fear that I am mistaken and deceived in this?
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قَالَ: ذَلِكَ عَلَى مَعْنَيَيْنِ... أَحَدُهُمَا أَنْ تَكُونَ صَادِقًا فِي ذَلِكَ، غَيْرَ مُطْمَئِنٍّ إِلَى حَمْدِهِمْ، تَشْكُرُ اللّٰهَ عَزَّ وَجَلَّ عَلَى سَتْرِهِ، وَتَعْلَمُ بِأَنَّ حَمْدَهُمْ لَمْ يَزِدْكَ فِي مَعْنًى مِنَ الْمَعَانِي، وَقَدْ تَكُونُ رَكَنْتَ إِلَى حَمْدِهِمْ وَاسْتَرَاحَتْ نَفْسُكَ إِلَى ذَلِكَ، وَأَنْتَ تُعْطِي مِنْ قَلْبِكَ الْكَرَاهَةَ عَلَى خُدْعَةٍ وَغِرَّةٍ،
Qāla: Dhālika ʿalā maʿnayayni... Aḥaduhumā an takūna ṣādiqan fī dhālika, ghayra muṭmaʾinnin ilā ḥamdihim, tashkuru Allāha ʿazza wa-jalla ʿalā satrihi, wa-taʿlamu bi-anna ḥamdahum lam yazidka fī maʿnan mina al-maʿānī, wa-qad takūnu rakanta ilā ḥamdihim wa-istarāḥat nafsuka ilā dhālika, wa-anta tuʿṭī min qalbika al-karāhata ʿalā khudʿatin wa-ghirratin,
He said: This can mean two things. One is that you are truthful in it, without resting content in their praise. You thank God, mighty and majestic, for concealing your faults, and know that their praise has added nothing to you in any respect. But you may have come to rely on their praise, and your self may have found comfort in it, while you profess aversion in your heart under deception and self-delusion,
وَذَلِكَ أَنَّ النَّفْسَ قَدْ ظَفِرَتْ بِمَا أَحَبَّتْ مِنْ حَمْدِ الْعِبَادِ، فَلَا تُبَالِي أَنْ تُعْطِيَ الْكَرَاهَةَ لِغَيْرِ نَقْصٍ مِنْ مَحَبَّتِهَا، وَقَدْ ظَفِرَتْ بِمَا أَحَبَّتْ.
Wa-dhālika anna al-nafsa qad ẓafirat bi-mā aḥabbat min ḥamdi al-ʿibādi, fa-lā tubālī an tuʿṭiya al-karāhata li-ghayri naqṣin min maḥabbatihā, wa-qad ẓafirat bi-mā aḥabbat.
because the self has obtained the servants' praise that it loves. It does not mind professing aversion, without any lessening of its love, since it has already obtained what it loves.
وَذَلِكَ مِثْلُ الرَّجُلِ يَكُونُ عِنْدَهُ مَا يَكْفِيهِ، وَيَكُونُ لَهُ مَنْ يُنْفِقُ عَلَيْهِ، فَيَقُولُ:
Wa-dhālika mithlu al-rajuli yakūnu ʿindahu mā yakfīhi, wa-yakūnu lahu man yunfiqu ʿalayhi, fa-yaqūlu:
It is like a man who has enough for his needs and someone who provides for him, and says:
تَوَكَّلْتُ عَلَى اللّٰهِ وَمَا أَهْتَمُّ لِلرِّزْقِ، وَيُخَيَّلُ إِلَيْهِ أَنَّ ذَلِكَ يَقِينٌ مِنْهُ وَتَوَكُّلٌ، وَإِنَّمَا طُمَأْنِينَتُهُ وَثِقَتُهُ بِالْكِفَايَةِ وَالْإِجْرَاءِ عَلَيْهِ، وَنَفْسُهُ تُرِيهِ وَتُخَيِّلُ إِلَيْهِ أَنَّ ذَلِكَ يَقِينٌ مِنْهُ وَتَوَكُّلٌ.
Tawakkaltu ʿalā Allāhi wa-mā ahtammu li-al-rizqi, wa-yukhayyalu ilayhi anna dhālika yaqīnun minhu wa-tawakkulun, wa-innamā ṭumaʾnīnatuhu wa-thiqatuhu bi-al-kifāyati wa-al-ijrāʾi ʿalayhi, wa-nafsuhu turīhi wa-tukhayyilu ilayhi anna dhālika yaqīnun minhu wa-tawakkulun.
“I have put my trust in God and have no concern about provision.” He imagines that this expresses certainty and trust on his part. Yet his reassurance and confidence rest only on having enough and on the allowance provided for him, while his self presents it to him and makes him imagine that it expresses certainty and trust on his part.
قُلْتُ: فَبِمَ أُمَيِّزُ بَيْنَ هَذَيْنِ الْمَعْنَيَيْنِ؟
Qultu: Fa-bima umayyizu bayna hādhayni al-maʿnayayni?
I said: How, then, can I distinguish between these two possibilities?
قَالَ: إِذَا تَغَيَّرُوا أَوْ تَغَيَّرَ بَعْضُهُمْ عَنِ الْحَمْدِ، فَإِنْ رَأَيْتَ نَفْسَكَ لَا تَغْتَمُّ إِلَّا خَطَرَاتٍ لَا تَمْلِكُ، وَأَنْتَ لَهَا رَادٌّ، فَاعْلَمْ أَنَّهَا صَادِقَةٌ فِي نَفْيِ حَمْدِهِمْ، وَلَوْلَا أَنَّهَا كَانَتْ زَاهِدَةً فِي حَمْدِهِمْ لَمَا قَلَّ غَمُّهَا بِزَوَالِهِ، وَإِنِ اغْتَمَّتْ بِتَغَيُّرِهِمْ عَنِ الثَّنَاءِ عَلَيْكَ، وَمَا خَطَرَ مِنْهُ عَلَى قَلْبِكَ لَا تَكَادُ أَنْ تُخْرِجَهُ وَاشْتَغَلَ بِهِ قَلْبُكَ،
Qāla: Idhā taghayyarū aw taghayyara baʿḍuhum ʿani al-ḥamdi, fa-in raʾayta nafsaka lā taghtammu illā khaṭarātin lā tamliku, wa-anta lahā rāddun, fa-iʿlam annahā ṣādiqatun fī nafyi ḥamdihim, wa-lawlā annahā kānat zāhidatan fī ḥamdihim la-mā qalla ghammuhā bi-zawālihi, wa-ini ightammat bi-taghayyurihim ʿani al-thanāʾi ʿalayka, wa-mā khaṭara minhu ʿalā qalbika lā takādu an tukhrijahu wa-ishtaghala bihi qalbuka,
He said: When they, or some of them, turn away from praising you, if you find that your self is not distressed except for passing thoughts beyond your control, which you resist, know that it is truthful in rejecting their praise. Had it not been detached from their praise, its distress at losing it would not have been slight. But if it is distressed when they turn away from commending you, and you can scarcely remove the thoughts of this that enter your heart, and your heart becomes preoccupied with them,
فَهَذَا دَلِيلُ الْخَوْفِ أَنْ تَكُونَ النَّفْسُ كَانَتْ رَاكِنَةً رَاغِبَةً فِي حَمْدِهِمْ، وَلَوْلَا ذَلِكَ مَا اغْتَمَّتْ، إِلَّا عَارِضَ غَمٍّ مَرْدُودٍ بِعَقْلٍ عَنِ اللّٰهِ عَزَّ وَجَلَّ، وَلَوْلَا أَنَّهُ نُزِعَ مِنْهَا مَا تُحِبُّ مَا اغْتَمَّتْ، بَلْ قَدْ تَغْتَمُّ بِالظَّنِّ دُونَ الْيَقِينِ؛ كَرَاهَةَ أَنْ يَكُونُوا قَدْ ظَنُّوا بِكَ غَيْرَ مَا كَانُوا يَعْرِفُونَكَ بِهِ، حَتَّى يَشْتَغِلَ بِذَلِكَ قَلْبُكَ،
Fa-hādhā dalīlu al-khawfi an takūna al-nafsu kānat rākinatan rāghibatan fī ḥamdihim, wa-lawlā dhālika mā ightammat, illā ʿāriḍa ghammin mardūdin bi-ʿaqlin ʿani Allāhi ʿazza wa-jalla, wa-lawlā annahu nuziʿa minhā mā tuḥibbu mā ightammat, bal qad taghtammu bi-al-ẓanni dūna al-yaqīni; karāhata an yakūnū qad ẓannū bika ghayra mā kānū yaʿrifūnaka bihi, ḥattā yashtaghila bi-dhālika qalbuka,
this gives grounds for fearing that the self had been relying on their praise and desiring it. Otherwise, it would not have been distressed, apart from a passing sadness repelled by understanding received from God, mighty and majestic. Had something it loved not been taken from it, it would not have been distressed. Indeed, it may be distressed by mere suspicion, without certainty, because it dislikes the possibility that they now think of you differently from how they used to know you, until your heart becomes preoccupied with that,
وَلَعَلَّكَ أَنْ تَخْرُجَ إِلَى أَنْ تَقَعَ فِيمَنْ ذَكَرَكَ لِئَلَّا يُصَدَّقَ عَلَيْكَ، وَتَعْتَذِرَ بِالْكَذِبِ، وَتَحْلِفَ بِالْأَيْمَانِ، وَتَسْهَرَ بِاللَّيْلِ لِلْفِكْرِ، فَإِنْ عَلِمْتَ أَنَّهُمْ قَدْ أَيْقَنُوا بِذَنْبِكَ شَغَلَكَ الْهَمُّ بِعِلْمِهِمْ عَنْ عِلْمِ اللّٰهِ عَزَّ وَجَلَّ، وَلَعَلَّكَ أَنْ تَعْتَذِرَ مِنْ ذَلِكَ الذَّنْبِ بِأَعْظَمَ مِنَ الذَّنْبِ وَتُظْهِرَ مِنَ الْهَمِّ وَالِانْكِسَارِ أَكْثَرَ مِمَّا كُنْتَ تُظْهِرُ، لِتُبَرِّئَ صُدُورَهُمْ مِمَّا ظَنُّوا أَوْ تَيَقَّنُوا.
Wa-laʿallaka an takhruja ilā an taqaʿa fī-man dhakaraka li-allā yuṣaddaqa ʿalayka, wa-taʿtadhira bi-al-kadhibi, wa-taḥlifa bi-al-aymāni, wa-tas-hara bi-al-layli li-al-fikri, fa-in ʿalimta annahum qad ayqanū bi-dhanbika shaghalaka al-hammu bi-ʿilmihim ʿan ʿilmi Allāhi ʿazza wa-jalla, wa-laʿallaka an taʿtadhira min dhālika al-dhanbi bi-aʿẓama mina al-dhanbi wa-tuẓhira mina al-hammi wa-al-inkisāri akthara mimmā kunta tuẓhiru, li-tubarriʾa ṣudūrahum mimmā ẓannū aw tayaqqanū.
and you may go so far as to disparage whoever spoke about you so that he will not be believed against you, make lying excuses, swear oaths, and stay awake at night thinking. If you learn that they are certain of your sin, anxiety about their knowledge distracts you from God's knowledge, mighty and majestic. You may excuse that sin with something worse than the sin itself and display more distress and brokenness than you used to display, to clear their hearts of what they suspected or knew for certain.
Source page 312
فَإِنْ أَرَدْتَ أَنْ تَعْلَمَ أَنَّ النَّفْسَ قَدْ رَكَنَتْ إِلَى حَمْدِهِمْ أَوْ لَمْ تَرْكَنْ، فَإِنْ تَغَيَّرُوا لَكَ فَانْظُرْ كَيْفَ غَمُّكَ بِزَوَالِ حَمْدِهِمْ؟ فَإِنَّ غَمَّكَ بِذَلِكَ يَدُلُّ عَلَى رُكُونِهَا إِلَى حَمْدِهِمْ، وَإِنْ لَمْ يَتَغَيَّرُوا فَاعْرِضْ عَلَى نَفْسِكَ؛ أَنْ لَوْ تَغَيَّرُوا لَكَ عَنِ الْحَمْدِ إِلَى الذَّمِّ كَيْفَ غَمُّكَ بِذَلِكَ؟ فَإِنِ اغْتَمَمْتَ فَلْيَغْلِبْ عَلَى قَلْبِكَ الْخَوْفُ، وَاعْلَمْ أَنَّهَا كَانَتْ إِلَى حَمْدِهِمْ رَاكِنَةً،
Fa-in aradta an taʿlama anna al-nafsa qad rakanat ilā ḥamdihim aw lam tarkan, fa-in taghayyarū laka fa-unẓur kayfa ghammuka bi-zawāli ḥamdihim? Fa-inna ghammaka bi-dhālika yadullu ʿalā rukūnihā ilā ḥamdihim, wa-in lam yataghayyarū fa-iʿriḍ ʿalā nafsika; an law taghayyarū laka ʿani al-ḥamdi ilā al-dhammi kayfa ghammuka bi-dhālika? Fa-ini ightamamta fa-l-yaghlib ʿalā qalbika al-khawfu, wa-iʿlam annahā kānat ilā ḥamdihim rākinatan,
If you want to know whether the self has come to rely on their praise or has not, then if they change toward you, consider how distressed you are by the loss of their praise. Your distress indicates its reliance on their praise. If they have not changed, put this to yourself: If they turned from praising you to blaming you, how distressed would you be? If you feel distressed, let fear prevail in your heart, and know that it had been relying on their praise,
وَإِنْ لَمْ تَغْتَمَّ فَلَا تَقْطَعْ بِأَنَّهَا صَادِقَةٌ؛ لِأَنَّهَا قَدْ تَسْخُو بِتَرْكِ الْغَمِّ مَا لَمْ تَنْزِلْ بِهَا مَذَمَّتُهُمْ.
Wa-in lam taghtamma fa-lā taqṭaʿ bi-annahā ṣādiqatun; li-annahā qad taskhū bi-tarki al-ghammi mā lam tanzil bihā madhammatuhum.
but if you are not distressed, do not conclude with certainty that it is truthful. It may readily forgo distress so long as their blame has not actually descended upon it.
وَقَدْ يَكُونُ الْعَبْدُ صَادِقًا فِي النَّفْيِ مَعَ الْحَمْدِ مِنَ الْعِبَادِ، فَإِذَا بُلِيَ بِالذَّمِّ زَالَ عَنْهُ إِخْلَاصُهُ، وَمَا أَقَلَّ مَا يَكُونُ ذَلِكَ! فَالْخَوْفُ أَوْلَى بِهِ أَنْ يَخَافَ أَنْ تَكُونَ كَاذِبَةً فِي إِخْلَاصِهَا إِذَا اغْتَمَّتْ بِزَوَالِ الْحَمْدِ.
Wa-qad yakūnu al-ʿabdu ṣādiqan fī al-nafyi maʿa al-ḥamdi mina al-ʿibādi, fa-idhā buliya bi-al-dhammi zāla ʿanhu ikhlāṣuhu, wa-mā aqalla mā yakūnu dhālika! Fa-al-khawfu awlā bihi an yakhāfa an takūna kādhibatan fī ikhlāṣihā idhā ightammat bi-zawāli al-ḥamdi.
A servant may truly reject praise while receiving it from people, yet lose his sincerity when put to the test by blame. How rarely that happens! Fear is more fitting for him: he should fear that the self is lying about its sincerity if it is distressed by the disappearance of praise.
Source page 313
بَابٌ فِي الرَّجُلِ يَدَعُ بَعْضَ النَّوَافِلِ إِشْفَاقًا عَلَى النَّاسِ أَنْ يَعْصُوا اللّٰهَ عَزَّ وَجَلَّ فِيهِ
Bābun fī al-rajuli yadaʿu baʿḍa al-nawāfili ishfāqan ʿalā al-nāsi an yaʿṣū Allāha ʿazza wa-jalla fīhi
Chapter on a man who gives up some voluntary observances out of concern that people might disobey God, mighty and majestic, on his account
قُلْتُ: فَمَا تَقُولُ: أَيُّمَا أَفْضَلُ أَدَعُ بَعْضَ النَّافِلَةِ إِشْفَاقًا عَلَى النَّاسِ أَنْ يَعْصُوا اللّٰهَ فِيَّ، أَوْ أَفْعَلُهَا؟
Qultu: Fa-mā taqūlu: Ayyumā afḍalu adaʿu baʿḍa al-nāfilati ishfāqan ʿalā al-nāsi an yaʿṣū Allāha fiyya, aw afʿaluhā?
I said: What do you say? Which is better: to give up some voluntary observance out of concern that people might disobey God on my account, or to perform it?
قَالَ: إِنَّ فِي ذَلِكَ أُغْلُوطَةً مِنْكَ: أَنْ تَظُنَّ بِعَبْدٍ أَنَّهُ يُسِيءُ بِكَ الظَّنَّ وَيَقَعُ فِيكَ، فَتَدَعَ الْعَمَلَ مِنْ أَجْلِ ذَلِكَ، فَقَدْ جَمَعْتَ خَصْلَتَيْنِ: أَسَأْتَ بِهِ الظَّنَّ، وَتَرَكْتَ مَا يُقَرِّبُكَ إِلَى اللّٰهِ عَزَّ وَجَلَّ.
Qāla: Inna fī dhālika ughlūṭatan minka: An taẓunna bi-ʿabdin annahu yusīʾu bika al-ẓanna wa-yaqaʿu fīka, fa-tadaʿa al-ʿamala min ajli dhālika, fa-qad jamaʿta khaṣlatayni: Asaʾta bihi al-ẓanna, wa-tarakta mā yuqarribuka ilā Allāhi ʿazza wa-jalla.
He said: There is a mistake on your part in this: you suppose that a servant will think ill of you and disparage you, so you abandon the act for that reason. You have thereby combined two faults: you have thought ill of him, and you have abandoned what brings you closer to God, mighty and majestic.
وَقَدْ تَتْرُكُ أَيْضًا بَعْضَ الْوَاجِبِ لَعَلَّكَ أَنْ تَدَعَ إِتْيَانَ الْقَرَابَةِ لِخَوْفِ الْمَمَرِّ بِهِمْ، وَلَعَلَّكَ تَرَى مِنْهُ الْمُنْكَرَ فَتَمْتَنِعُ أَنْ تَأْمُرَهُ لِأَنَّهُ عِنْدَكَ لَا يَقْبَلُ، وَلَمْ تَعْلَمْ مِنْهُ ذَلِكَ، فَتُضَيِّعُ ذَلِكَ الْأَمْرَ، وَتُسِيءُ بِهِ الظَّنَّ، إِلَّا أَنْ يَكُونَ فَاسِقًا مُتَهَتِّكًا فَذَلِكَ الظَّنُّ بِهِ، وَقَدْ يَقْبَلُ مَعَ فِسْقِهِ.
Wa-qad tatruku ayḍan baʿḍa al-wājibi laʿallaka an tadaʿa ityāna al-qarābati li-khawfi al-mamarri bihim, wa-laʿallaka tarā minhu al-munkara fa-tamtaniʿu an taʾmurahu li-annahu ʿindaka lā yaqbalu, wa-lam taʿlam minhu dhālika, fa-tuḍayyiʿu dhālika al-amra, wa-tusīʾu bihi al-ẓanna, illā an yakūna fāsiqan mutahattikan fa-dhālika al-ẓannu bihi, wa-qad yaqbalu maʿa fisqihi.
You may also abandon something obligatory. Perhaps you give up visiting relatives because you fear passing by these people. Perhaps you see wrongdoing in someone but refrain from admonishing him because you assume he will not accept it, although you do not know that about him. You neglect that duty and think ill of him, unless he is an openly shameless sinner, in which case that is what one expects of him. Yet he may accept it despite his sinfulness.
وَيُحَاجُّكَ الْقَارِئُ إِذَا أَمَرْتَهُ فَتَدَعُ كَثِيرًا مِنَ الْوَاجِبِ وَالنَّافِلَةِ، لِئَلَّا يَعْصِيَ اللّٰهَ عَزَّ وَجَلَّ فِيكَ، زَعَمْتَ، فَإِنْ كُنْتَ صَادِقًا فِي زَعْمِكَ فَقَدْ غُبِنْتَ وَأَسَأْتَ الظَّنَّ، وَإِنْ لَمْ تَكُنْ صَادِقًا فَإِنَّمَا جَزِعَتِ النَّفْسُ مِنَ الذَّمِّ، فَخَيَّلَتْ إِلَيْكَ أَنَّهَا تُرِيدُ الشَّفَقَةَ وَالنُّصْحَ، وَأَنْتَ لَمْ تُشْفِقْ عَلَيْهِمْ فِي غَيْرِ ذَلِكَ،
Wa-yuḥājjuka al-qāriʾu idhā amartahu fa-tadaʿu kathīran mina al-wājibi wa-al-nāfilati, li-allā yaʿṣiya Allāha ʿazza wa-jalla fīka, zaʿamta, fa-in kunta ṣādiqan fī zaʿmika fa-qad ghubinta wa-asaʾta al-ẓanna, wa-in lam takun ṣādiqan fa-innamā jaziʿati al-nafsu mina al-dhammi, fa-khayyalat ilayka annahā turīdu al-shafaqata wa-al-nuṣḥa, wa-anta lam tushfiq ʿalayhim fī ghayri dhālika,
The reciter argues with you when you admonish him, so you give up many obligatory and voluntary acts, supposedly to keep him from disobeying God, mighty and majestic, on your account. If your claim is truthful, you have still lost out and thought ill of him. If you are not truthful, it is simply that the self recoiled from blame and made you imagine that it wanted compassion and sincere concern. Yet you have shown no concern for them in other matters,
لَا تُبَالِي فِي أَنْ يَعْصُوا اللّٰهَ فِي دُنْيَاكَ لَا تَدَعُهَا لَهُمْ، وَإِنْ ظَنَنْتَ أَنَّهُمْ يَعْصُونَ اللّٰهَ عَزَّ وَجَلَّ، وَلَا تَغْضَبُ إِنْ غَضِبَ عَلَيْهِمْ وَلَا غَيْرَ ذَلِكَ.
Lā tubālī fī an yaʿṣū Allāha fī dunyāka lā tadaʿuhā lahum, wa-in ẓananta annahum yaʿṣūna Allāha ʿazza wa-jalla, wa-lā taghḍabu in ghaḍiba ʿalayhim wa-lā ghayra dhālika.
and do not care if they disobey God over your worldly interests: you do not relinquish these for them, even if you think they will disobey God, mighty and majestic. Nor do you become angry if He is angry with them, or show any other such response.
وَهَذِهِ الصِّفَةُ الَّتِي تَدَّعِي صِفَةُ الْأَنْبِيَاءِ الْأَبْدَالِ الرُّحَمَاءِ بِالْخَلْقِ، فَانْظُرْ هَلْ تَعْرِفُ نَفْسَكَ بِالْخَلْقِ هَكَذَا فِي أَحْوَالِكَ؟ فَإِنْ كُنْتَ تَعْرِفُ نَفْسَكَ بِهَذَا فَقَدْ وَضَعْتَ الشَّفَقَةَ عَلَى حَالٍ فِي غَيْرِ مَوْضِعِهَا إِذْ صَدَّكَ عَنِ الطَّاعَةِ سُوءُ الظَّنِّ، وَلَمْ تَسْتَيْقِنْ مِنْهُ بِأَمْرٍ تُشْفِقُ عَلَيْهِ مِنْهُ، إِلَّا أَنْ يَكُونَ أَمْرًا لَا يَنْقُصُكَ مِنْ فَرْضٍ وَلَا فَضْلٍ، فَتَدَعَهُ إِشْفَاقًا أَنْ يَدْخُلَ عَلَيْهِمُ الشَّيْطَانُ،
Wa-hādhihi al-ṣifatu allatī taddaʿī ṣifatu al-anbiyāʾi al-abdāli al-ruḥamāʾi bi-al-khalqi, fa-unẓur hal taʿrifu nafsaka bi-al-khalqi hākadhā fī aḥwālika? Fa-in kunta taʿrifu nafsaka bi-hādhā fa-qad waḍaʿta al-shafaqata ʿalā ḥālin fī ghayri mawḍiʿihā idh ṣaddaka ʿani al-ṭāʿati sūʾu al-ẓanni, wa-lam tastayqin minhu bi-amrin tushfiqu ʿalayhi minhu, illā an yakūna amran lā yanquṣuka min farḍin wa-lā faḍlin, fa-tadaʿahu ishfāqan an yadkhula ʿalayhimu al-shayṭānu,
This quality you claim is the quality of the prophets, the elect, who are merciful toward creation. Consider whether you recognize yourself as treating created beings this way in your various circumstances. If you do recognize this in yourself, you have nevertheless misplaced your compassion, since ill suspicion has kept you from obedience, without your having ascertained anything about him that warrants your concern for him. An exception is a matter that costs you neither an obligation nor a virtuous act: you may leave it aside out of concern that Satan might gain access to them,
Source page 314
إِلَّا أَنَّهُمْ كَذَلِكَ فِي وَقْتِ مَا تُشْفِقُ عَلَيْهِمْ، وَلَكِنْ تَقُولُ: لَا أُعَرِّضُهُمْ لِفِتْنَةٍ. وَلَمْ تَدَعْ لَهُمْ فَضْلًا وَلَا فَرْضًا فَيَكُونَ الْعَدُوُّ قَدْ أَصَابَ مِنْكَ مَا يُرِيدُ.
Illā annahum ka-dhālika fī waqti mā tushfiqu ʿalayhim, wa-lākin taqūlu: Lā uʿarriḍuhum li-fitnatin. Wa-lam tadaʿ lahum faḍlan wa-lā farḍan fa-yakūna al-ʿaduwwu qad aṣāba minka mā yurīdu.
except that they are like that at the time when you are concerned for them. Rather, you say, “I will not expose them to temptation.” Nor have you given up any virtuous act or obligation for them and so enabled the enemy to get what he wants from you.
كَمَا يُرْوَى عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «إِنَّهَا صَفِيَّةُ» وَذَلِكَ أَنَّهَا أَتَتْهُ وَهُوَ مُعْتَكِفٌ، فَلَمَّا خَرَجَتِ اسْتَقْبَلَهَا رَجُلَانِ مِنْ أَصْحَابِهِ، فَقَالَ: «إِنَّهَا صَفِيَّةُ» فَقَالَا: يَا رَسُولَ اللّٰهِ وَهَلْ نَظُنُّ بِكَ إِلَّا خَيْرًا؟ قَالَ: «إِنِّي خَشِيتُ الشَّيْطَانَ أَنْ يَدْخُلَ عَلَيْكُمَا» وَلَمْ يَقُلْ قَدْ دَخَلَ عَلَيْكُمَا.
Ka-mā yurwā ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama annahu qāla: “Innahā Ṣafiyyatu” wa-dhālika annahā atat-hu wa-huwa muʿtakifun, fa-lammā kharajati istaqbalahā rajulāni min aṣḥābihi, fa-qāla: “Innahā Ṣafiyyatu” fa-qālā: Yā rasūla Allāhi wa-hal naẓunnu bika illā khayran? Qāla: “Innī khashītu al-shayṭāna an yadkhula ʿalaykumā” wa-lam yaqul qad dakhala ʿalaykumā.
Thus it is related that the Prophet, may God bless him and grant him peace, said, “She is Ṣafiyya.” She had come to him while he was in devotional retreat. When she went out, two of his companions encountered her, and he said, “She is Ṣafiyya.” They said, “Messenger of God, would we think anything but good of you?” He said, “I feared that Satan might gain access to you both.” He did not say, “He has gained access to you both.”
وَأَرَادَ إِبْرَاهِيمُ وَالْأَعْمَشُ أَنْ يَمُرَّا فِي طَرِيقٍ، فَقَالَ إِبْرَاهِيمُ: يَقُولُونَ أَعْمَشُ وَأَعْوَرُ. فَقَالَ الْأَعْمَشُ: مَا عَلَيْنَا أَنْ نُؤْجَرَ وَيَأْثَمُونَ، فَقَالَ إِبْرَاهِيمُ: وَمَا عَلَيْنَا أَنْ نَسْلَمَ وَيَسْلَمُونَ.
Wa-arāda Ibrāhīmu wa-al-Aʿmashu an yamurrā fī ṭarīqin, fa-qāla Ibrāhīmu: Yaqūlūna aʿmashu wa-aʿwaru. Fa-qāla al-Aʿmashu: Mā ʿalaynā an nuʾjara wa-yaʾthamūna, fa-qāla Ibrāhīmu: Wa-mā ʿalaynā an naslama wa-yaslamūna.
Ibrāhīm and al-Aʿmash wanted to take a road. Ibrāhīm said, “They will say, ‘A bleary-eyed man and a one-eyed man.’” Al-Aʿmash said, “What does it matter to us if we are rewarded and they sin?” Ibrāhīm replied, “And what does it matter to us if we remain safe and they remain safe?”
فَمَا لَمْ تَنْقُصْ مِنْ خَيْرٍ فَلَا بَأْسَ بِالْإِشْفَاقِ عَلَيْهِمْ، عَلَى غَيْرِ قَطْعٍ عَلَيْهِمْ بِشَرِّهِ، وَأَكْثَرُ مَا يَكُونُ ذَلِكَ جَزَعًا مِنَ الذَّمِّ وَسُقُوطِ الْمَنْزِلَةِ، فَلَا يُخْدَعَنَّ بِذَلِكَ الْعَبْدُ الْعَاقِلُ اللَّبِيبُ.
Fa-mā lam tanquṣ min khayrin fa-lā baʾsa bi-al-ishfāqi ʿalayhim, ʿalā ghayri qaṭʿin ʿalayhim bi-sharrihi, wa-aktharu mā yakūnu dhālika jazaʿan mina al-dhammi wa-suqūṭi al-manzilati, fa-lā yukhdaʿanna bi-dhālika al-ʿabdu al-ʿāqilu al-labību.
So long as you diminish no good, there is no harm in being concerned for them, without decisively attributing his evil to them. Most often, however, this is distress at blame and the loss of standing. Let the intelligent, discerning servant not be deceived by it.
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