شَرْحُ الْمَعْرِفَةِ وَبَذْلُ النَّصِيحَةِ
Sharḥu al-Maʿrifati wa-Badhlu al-Naṣīḥati
Expounding Knowledge of God and Offering Counsel
الْحَارِثُ بْنُ أَسَدٍ الْمُحَاسِبِيُّ
Al-Ḥārithu bnu ʾAsadin al-Muḥāsibiyyu
Al-Ḥārith ibn Asad al-Muḥāsibī
Source page 63
[النَّاسُ وَأَقْسَامُهُمْ فِي الْأَعْمَالِ]
[Al-nāsu wa-ʾaqsāmuhum fī al-ʾaʿmāli]
[People and Their Different Ways of Acting]
قَالَ الْحَارِثُ بْنُ أَسَدٍ رَحِمَهُ اللّٰهُ:
Qāla al-Ḥārithu bnu ʾAsadin raḥimahu Allāhu:
Al-Ḥārith ibn Asad said, may God have mercy on him:
اعْلَمْ رَحِمَكَ اللّٰهُ أَنَّ النَّاسَ فِي الْأَعْمَالِ عَلَى ثَلَاثَةِ أَقْسَامٍ: فَرَجُلٌ سَوَّفَتْهُ نَفْسُهُ عَنِ الْعَمَلِ، مَعَ مَعْرِفَتِهِ بِالْفَضْلِ حَتَّى قَدِمَ عَلَى اللّٰهِ بِغَيْرِ عَمَلٍ، فَهٰذَا رَجُلٌ مَحْبُوسٌ، أَوْ يَعْفُو اللّٰهُ عَنْهُ.
Iʿlam raḥimaka Allāhu ʾanna al-nāsa fī al-ʾaʿmāli ʿalā thalāthati ʾaqsāmin: fa-rajulun sawwafat-hu nafsuhu ʿani al-ʿamali, maʿa maʿrifatihi bi-al-faḍli ḥattā qadima ʿalā Allāhi bighayri ʿamalin, fa-hādhā rajulun maḥbūsun, ʾaw yaʿfū Allāhu ʿanhu.
Know, may God have mercy on you, that people fall into three groups in their deeds. One man's self keeps putting him off acting, despite his knowledge of its merit, until he comes before God without any deeds. This man is detained, unless God pardons him.
وَالثَّانِي: عَرَفَ الْفَضْلَ فَصَارَ بِقَلْبِهِ يَتَمَنَّى مَنَازِلَ أَهْلِ الْفَضْلِ، وَزَعَمَ أَنَّهُ لَاحِقٌ لَهُمْ بِحُبِّهِ لَهُمْ، فَهٰذَا مَخْدُوعٌ.
Wa-al-thānī: ʿarafa al-faḍla fa-ṣāra biqalbihi yatamannā manāzila ʾahli al-faḍli, wa-zaʿama ʾannahu lāḥiqun lahum biḥubbihi lahum, fa-hādhā makhdūʿun.
The second knows what is excellent, and his heart wishes for the stations of people of excellence. He claims that he will join them through his love for them. This man is deceived.
وَالثَّالِثُ: رَجُلٌ عَرَفَ الْفَضْلَ، فَعَمِلَ بِهِ، وَأَخَذَ فِي إِعْدَادِ الرَّحِيلِ إِلَى اللّٰهِ تَعَالَى، فَأَخَذَ مِنْ نَفْسِهِ لِنَفْسِهِ، فَهٰذَا يَفْرَحُ إِذَا قَدِمَ عَلَى اللّٰهِ تَعَالَى.
Wa-al-thālithu: rajulun ʿarafa al-faḍla, fa-ʿamila bihi, wa-ʾakhadha fī ʾiʿdādi al-raḥīli ʾilā Allāhi taʿālā, fa-ʾakhadha min nafsihi linafsihi, fa-hādhā yafraḥu ʾidhā qadima ʿalā Allāhi taʿālā.
The third is a man who recognizes excellence and acts on it. He begins preparing for his departure to God Most High, taking from himself for his own benefit. This man rejoices when he comes before God Most High.
فَانْظُرْ يَا أَخِي مِنْ أَيِّ الثَّلَاثَةِ أَنْتَ؟
Fa-unẓur yā ʾakhī min ʾayyi al-thalāthati ʾanta?
Consider, my brother: which of the three are you?
Source page 64
وَاعْلَمْ أَنَّكَ لَا يَتَخَلَّصُ لَكَ عَمَلٌ، وَلَا يَصْفُو لَكَ إِلَّا بِتَصْفِيَةِ الْغِذَاءِ، مَعَ نَفْيِ الْآفَاتِ عَنْ جَوَارِحِكَ وَقَلْبِكَ.
Wa-iʿlam ʾannaka lā yatakhallaṣu laka ʿamalun, wa-lā yaṣfū laka ʾillā bitaṣfiyati al-ghidhāʾi, maʿa nafyi al-ʾāfāti ʿan jawāriḥika wa-qalbika.
Know that no deed of yours becomes free of impurity or clear for you except by purifying your food and removing defects from your limbs and heart.
وَمِمَّا يُعِينُكَ عَلَى قِيَامِ اللَّيْلِ: خِفَّةُ الطَّعَامِ، مَعَ قِلَّةِ شُرْبِ الْمَاءِ.
Wa-mimmā yuʿīnuka ʿalā qiyāmi al-layli: khiffatu al-ṭaʿāmi, maʿa qillati shurbi al-māʾi.
Among the things that help you rise for prayer at night are eating lightly and drinking little water.
وَيُعِينُكَ أَيْضًا عَلَى تَرْكِ الشَّهَوَاتِ، وَزَوَالِهَا مِنْ قَلْبِكَ التَّفَكُّرُ فِي وَعِيدِ اللّٰهِ عَزَّ وَجَلَّ، وَفِيمَا أَعَدَّ مِنْ عِقَابِهِ لِأَهْلِ مَعْصِيَتِهِ.
Wa-yuʿīnuka ʾayḍan ʿalā tarki al-shahawāti, wa-zawālihā min qalbika al-tafakkuru fī waʿīdi Allāhi ʿazza wa-jalla, wa-fīmā ʾaʿadda min ʿiqābihi li-ʾahli maʿṣiyatihi.
Reflection on the warning of God, mighty and majestic, and the punishment He has prepared for those who disobey Him also helps you abandon desires and clear them from your heart.
وَمِمَّا يُعِينُكَ عَلَى الصَّمْتِ: الْعُزْلَةُ عَنِ الْخَوْضِ فِيمَا خَاضَ النَّاسُ فِيهِ.
Wa-mimmā yuʿīnuka ʿalā al-ṣamti: al-ʿuzlatu ʿani al-khawḍi fīmā khāḍa al-nāsu fīhi.
Among the things that help you remain silent is withdrawing from involvement in what people involve themselves in.
وَيُعِينُكَ عَلَى التَّفَكُّرِ: الْخَلْوَةُ.
Wa-yuʿīnuka ʿalā al-tafakkuri: al-khalwatu.
Solitude helps you reflect.
Source page 65
وَإِذَا أَرَدْتَ أَنْ تَكُونَ حَلِيمًا ذَكَرْتَ اللّٰهَ تَعَالَى، وَإِذَا أَرَدْتَ أَنْ تَكُونَ فَقِيهًا أَخَذْتَ بِمَا تَعْلَمُ، وَإِذَا أَرَدْتَ أَنْ تَكُونَ زَاهِدًا، أَخَذْتَ بِاخْتِيَارِ اللّٰهِ لَكَ، وَلَمْ تَدَّخِرْ شَيْئًا لِغَدٍ.
Wa-ʾidhā ʾaradta ʾan takūna ḥalīman dhakarta Allāha taʿālā, wa-ʾidhā ʾaradta ʾan takūna faqīhan ʾakhadhta bimā taʿlamu, wa-ʾidhā ʾaradta ʾan takūna zāhidan, ʾakhadhta bi-ikhtiyāri Allāhi laka, wa-lam taddakhir shayʾan lighadin.
If you want to be forbearing, remember God Most High. If you want to be a person of understanding, act on what you know. If you want to renounce the world, accept what God chooses for you and store up nothing for tomorrow.
وَكُنْ مُحِبًّا فِي إِجْمَالِ ذِكْرِكَ، لِأَنَّكَ إِذَا اخْتَرْتَ إِجْمَالَ الذِّكْرِ، فَقَدْ طَرَحْتَ الْكُفْرَ مِنْ قَلْبِكَ.
Wa-kun muḥibban fī ʾijmāli dhikrika, li-ʾannaka ʾidhā ikhtarta ʾijmāla al-dhikri, fa-qad ṭaraḥta al-kufra min qalbika.
Be loving in the conciseness of your remembrance, for when you choose concise remembrance, you have cast disbelief out of your heart [the printed expression “conciseness of remembrance” is uncertain in meaning].
وَإِذَا أَرَدْتَ أَنْ تَكُونَ عَالِمًا، فَاعْرِضْ نَفْسَكَ عَلَى الْقُرْآنِ، فَالْقُرْآنُ يَنْقَسِمُ عَلَى أَرْبَعَةِ أَقْسَامٍ: قِسْمٌ يَأْمُرُكَ، وَقِسْمٌ يَنْهَاكَ، وَقِسْمٌ يُخَوِّفُكَ مِنَ النَّارِ، وَقِسْمٌ يُشَوِّقُكَ إِلَى الْجَنَّةِ.
Wa-ʾidhā ʾaradta ʾan takūna ʿāliman, fa-iʿriḍ nafsaka ʿalā al-Qurʾāni, fa-al-Qurʾānu yanqasimu ʿalā ʾarbaʿati ʾaqsāmin: qismun yaʾmuruka, wa-qismun yanhāka, wa-qismun yukhawwifuka mina al-nāri, wa-qismun yushawwiquka ʾilā al-jannati.
If you want to be learned, measure yourself against the Qurʾān. The Qurʾān has four divisions: one commands you, one forbids you, one makes you fear the Fire, and one makes you long for Paradise.
فَإِنْ عَدَلْتَ عَنِ الْقُرْآنِ عَدَلْتَ عَنِ الشِّفَاءِ، وَإِنْ لَزِمْتَ الْقُرْآنَ هَبَطْتَ فِي رِيَاضِ الْجَنَّةِ.
Fa-ʾin ʿadalta ʿani al-Qurʾāni ʿadalta ʿani al-shifāʾi, wa-ʾin lazimta al-Qurʾāna habaṭta fī riyāḍi al-jannati.
If you turn away from the Qurʾān, you turn away from healing. If you hold fast to the Qurʾān, you come down into the gardens of Paradise.
Source page 66
قَالَ الْمُحَاسِبِيُّ رَحِمَهُ اللّٰهُ تَعَالَى:
Qāla al-Muḥāsibiyyu raḥimahu Allāhu taʿālā:
Al-Muḥāsibī said, may God Most High have mercy on him:
وَاعْلَمْ أَنَّ النَّاسَ فِي الْخَوْفِ عَلَى ثَلَاثَةِ أَقْسَامٍ: الْأَوَّلُ: رَجُلٌ خَافَ أَلَّا تُقْبَلَ لَهُ تَوْبَةٌ، فَهٰذَا عَمِلَ لِلتَّوْبَةِ وَالِانْتِقَالِ.
Wa-iʿlam ʾanna al-nāsa fī al-khawfi ʿalā thalāthati ʾaqsāmin: al-ʾawwalu: rajulun khāfa ʾallā tuqbala lahu tawbatun, fa-hādhā ʿamila li-al-tawbati wa-al-intiqāli.
Know that people fall into three groups in their fear. The first is a man who fears that his repentance will not be accepted. He therefore works toward repentance and change.
وَالثَّانِي: رَجُلٌ خَافَ أَنْ تُرَدَّ عَلَيْهِ حَسَنَاتُهُ، فَهٰذَا مُسْتَقْبِلٌ لِلطَّاعَةِ.
Wa-al-thānī: rajulun khāfa ʾan turadda ʿalayhi ḥasanātuhu, fa-hādhā mustaqbilun li-al-ṭāʿati.
The second is a man who fears that his good deeds will be rejected. He therefore turns toward obedience.
وَالثَّالِثُ: رَجُلٌ لَزِمَ قَلْبَهُ خَالِصُ النِّيَّةِ، وَعَظَمَةُ اللّٰهِ تَعَالَى، فَهٰذَا الْعَبْدُ إِنَّمَا يَرَى نَفْسَهُ أَبَدًا فِي جَهَنَّمَ.
Wa-al-thālithu: rajulun lazima qalbahu khāliṣu al-niyyati, wa-ʿaẓamatu Allāhi taʿālā, fa-hādhā al-ʿabdu ʾinnamā yarā nafsahu ʾabadan fī jahannama.
The third is a man whose heart is held fast by pure intention and the greatness of God Most High. This servant always sees himself as being in Hell.
فَهٰؤُلَاءِ خَافُوا مِنَ الطَّاعَاتِ أَنْ تَكُونَ أَشَدَّ عَلَيْهِمْ مِنَ الْمَعَاصِي، فَإِذَا كَانَ هٰذَا خَوْفُهُمْ مِنَ الطَّاعَاتِ، فَكَيْفَ خَوْفُهُمْ مِنَ الْمَعَاصِي، وَالْعِقَابِ؟! فَانْظُرْ رَحِمَكَ اللّٰهُ مِنْ أَيِّ الْخَائِفِينَ أَنْتَ؟
Fa-hāʾulāʾi khāfū mina al-ṭāʿāti ʾan takūna ʾashadda ʿalayhim mina al-maʿāṣī, fa-ʾidhā kāna hādhā khawfuhum mina al-ṭāʿāti, fa-kayfa khawfuhum mina al-maʿāṣī, wa-al-ʿiqābi?! Fa-unẓur raḥimaka Allāhu min ʾayyi al-khāʾifīna ʾanta?
These people fear that their acts of obedience may be harsher on them than their sins. If this is their fear concerning obedience, what must their fear of sins and punishment be like? Consider, may God have mercy on you: which of those who fear are you?
وَالنَّاسُ فِي الصَّدَقَاتِ عَلَى قِسْمَيْنِ: فَمِنْهُمْ مَنْ يَتَصَدَّقُ عَلَى الْمَسَاكِينِ بَعْدَ أَخْذِ الْقُوتِ.
Wa-al-nāsu fī al-ṣadaqāti ʿalā qismayni: fa-minhum man yataṣaddaqu ʿalā al-masākīni baʿda ʾakhdhi al-qūti.
People fall into two groups in their charitable giving. Some give to the poor after taking what they need for their own sustenance.
Source pages 66–67
وَالثَّانِي: يَتَصَدَّقُ عَلَى الْمَسَاكِينِ وَهُوَ مُحْتَاجٌ، فَهٰذَا الَّذِي قَدْ سَلَا عَنِ الدُّنْيَا، وَنَبَذَهَا وَرَاءَ ظَهْرِهَا، وَلَمْ يَعْمَلْ عَلَيْهَا، وَلَا اشْتَغَلَ بِهَا.
Wa-al-thānī: yataṣaddaqu ʿalā al-masākīni wa-huwa muḥtājun, fa-hādhā alladhī qad salā ʿani al-dunyā, wa-nabadhahā warāʾa ẓahrihā, wa-lam yaʿmal ʿalayhā, wa-lā ishtaghala bihā.
The second gives to the poor while he himself is in need. This is the person who has ceased to care for the world and cast it “behind its back” [the printed pronoun is irregular], neither working for it nor occupying himself with it.
Source page 67
وَالنَّاسُ فِي ذِكْرٍ عَلَى وَجْهَيْنِ: فَمِنْهُمْ مَنْ يَذْكُرُ اللّٰهَ تَعَالَى بِلِسَانِهِ، غَافِلًا بِقَلْبِهِ، فَهٰذَا الْمِسْكِينُ لَا يَجِدُ حَلَاوَةً لِذِكْرِهِ، وَلَا لَذَّةً.
Wa-al-nāsu fī dhikrin ʿalā wajhayni: fa-minhum man yadhkuru Allāha taʿālā bilisānihi, ghāfilan biqalbihi, fa-hādhā al-miskīnu lā yajidu ḥalāwatan lidhikrihi, wa-lā ladhdhatan.
People have two ways of remembrance. Some remember God Most High with their tongues while their hearts are heedless. This poor soul finds neither sweetness nor pleasure in his remembrance.
وَمِنْهُمْ مَنْ يَذْكُرُ اللّٰهَ بِلِسَانِهِ، وَبِقَلْبِهِ، فَهٰذَا الَّذِي ضَلَّتْ مَكَايِدُ إِبْلِيسَ فِيهِ.
Wa-minhum man yadhkuru Allāha bilisānihi, wa-biqalbihi, fa-hādhā alladhī ḍallat makāyidu ʾIblīsa fīhi.
Others remember God with both tongue and heart. This is the person against whom Iblīs's schemes lose their way.
Source pages 67–68
وَالنَّاسُ فِي الشُّكْرِ لِلّٰهِ تَعَالَى عَلَى وَجْهَيْنِ: رَجُلٌ يَشْكُرُ اللّٰهَ، يَطْلُبُ مِنَ اللّٰهِ الزِّيَادَةَ.
Wa-al-nāsu fī al-shukri li-llāhi taʿālā ʿalā wajhayni: rajulun yashkuru Allāha, yaṭlubu mina Allāhi al-ziyādata.
People have two ways of thanking God Most High. One man thanks God while asking Him for more.
Source page 68
وَالثَّانِي: يَشْكُرُ اللّٰهَ، وَهُوَ ذَهَلَهُ خَوْفُ اللّٰهِ، وَشَغَلَهُ عَنْ مَطْلَبِ الزِّيَادَةِ مَا هُوَ فِيهِ مِنَ الْخَوْفِ مِنَ اللّٰهِ تَعَالَى.
Wa-al-thānī: yashkuru Allāha, wa-huwa dhahalahu khawfu Allāhi, wa-shaghalahu ʿan maṭlabi al-ziyādati mā huwa fīhi mina al-khawfi mina Allāhi taʿālā.
The second thanks God while fear of God has distracted him [the printed verb is unusual]. The fear of God Most High in which he lives keeps him too occupied to ask for more.
وَالنَّاسُ فِي أَدَاءِ الْفَرَائِضِ عَلَى ثَلَاثَةِ أَقْسَامٍ: رَجُلٌ دَخَلَ الصَّلَاةَ فَحَضَرَتْهُ هُمُومُ الدُّنْيَا، فَصَارَ قَلْبُهُ يَتَصَرَّفُ فِي الدُّنْيَا يَمِينًا، وَشِمَالًا، فَهٰذَا الْمُبْعَدُ عَنْ كَرَامَةِ اللّٰهِ، الْمُجَانِبُ لَهَا.
Wa-al-nāsu fī ʾadāʾi al-farāʾiḍi ʿalā thalāthati ʾaqsāmin: rajulun dakhala al-ṣalāta fa-ḥaḍarat-hu humūmu al-dunyā, fa-ṣāra qalbuhu yataṣarrafu fī al-dunyā yamīnan, wa-shimālan, fa-hādhā al-mubʿadu ʿan karāmati Allāhi, al-mujānibu lahā.
People fall into three groups in their performance of obligatory duties. One man begins the prayer and worldly concerns come to him, so his heart roams through the world to right and left. He is kept far from God's honor, set apart from it.
وَالثَّانِي: رَجُلٌ دَخَلَ الْفَرِيضَةَ، وَهُوَ خَائِفٌ، هَلْ تَسْلَمُ لَهُ فَرِيضَتُهُ، أَمْ لَا؟ فَهٰذَا لَهُ مِنْهَا مَا لَمْ يَغْفُلْ.
Wa-al-thānī: rajulun dakhala al-farīḍata, wa-huwa khāʾifun, hal taslamu lahu farīḍatuhu, ʾam lā? Fa-hādhā lahu minhā mā lam yaghful.
The second is a man who enters the obligatory prayer in fear: will his prayer remain sound for him or not? He receives of it only as much as he performs without heedlessness.
وَالثَّالِثُ: رَجُلٌ قَدَّمَ الْمُحَاسَبَةَ، مَعَ الْخَوْفِ، وَالشَّفَقَةِ قَبْلَ الدُّخُولِ فِي الْفَرِيضَةِ، فَقَلْبُهُ مُتَعَلِّقٌ، مَخَافَةَ اللّٰهِ تَعَالَى، عَالِمٌ بِأَنَّهُ قَائِمٌ بَيْنَ يَدَيِ اللّٰهِ تَعَالَى.
Wa-al-thālithu: rajulun qaddama al-muḥāsabata, maʿa al-khawfi, wa-al-shafaqati qabla al-dukhūli fī al-farīḍati, fa-qalbuhu mutaʿalliqun, makhāfata Allāhi taʿālā, ʿālimun bi-ʾannahu qāʾimun bayna yadayi Allāhi taʿālā.
The third is a man who first examines himself, with fear and apprehension, before entering the obligatory prayer. His heart hangs in suspense out of fear of God Most High, knowing that he stands before Him.
فَهٰذَا يَرَى أَنَّهُ وَجَبَتْ لَهُ ثَلَاثُ خِصَالٍ، يَتَنَاثَرُ الدُّرُّ عَلَى رَأْسِهِ مِنْ عَنَانِ السَّمَاءِ، وَالْمَلَائِكَةُ تَحُفُّهُ مِنْ قَرْنِهِ إِلَى قَدَمَيْهِ، وَمُنَادٍ يُنَادِي: لَوْ يَعْلَمُ الْمُنَاجِي، مَا انْفَتَلَ مِنْ صَلَاتِهِ!!
Fa-hādhā yarā ʾannahu wajabat lahu thalāthu khiṣālin, yatanātharu al-durru ʿalā raʾsihi min ʿanāni al-samāʾi, wa-al-malāʾikatu taḥuffuhu min qarnihi ʾilā qadamayhi, wa-munādin yunādī: law yaʿlamu al-munājī, mā infatala min ṣalātihi!!
He sees that three things have become his due: pearls scatter over his head from the clouds of heaven; angels surround him from the crown of his head to his feet; and a herald calls, “If the one in intimate conversation only knew, he would never turn away from his prayer!”
وَالنَّاسُ فِي وَزْنِ الْأَعْمَالِ عَلَى وَجْهَيْنِ: فَرَجُلٌ وَزَنَ نَفْسَهُ، وَبَحَثَ عَنْ صِفَاتِ عَمَلِهِ، وَنَظَرَ فِيمَا هُوَ مُقِيمٌ عَلَيْهِ، فَلَمَّا وَقَفَ الْحُجَّةَ عَلَى نَفْسِهِ تَرَكَهَا وَرَاءَ ظَهْرِهِ، وَتَغَافَلَ عَنْ زَلَلِهِ، وَسَيَّبَ نَفْسَهُ فِي مَعَاصِي رَبِّهِ. فَهٰذَا الَّذِي صَارَ فِي حِبَالِ إِبْلِيسَ.
Wa-al-nāsu fī wazni al-ʾaʿmāli ʿalā wajhayni: fa-rajulun wazana nafsahu, wa-baḥatha ʿan ṣifāti ʿamalihi, wa-naẓara fīmā huwa muqīmun ʿalayhi, fa-lammā waqafa al-ḥujjata ʿalā nafsihi tarakahā warāʾa ẓahrihi, wa-taghāfala ʿan zalalihi, wa-sayyaba nafsahu fī maʿāṣī rabbihi. Fa-hādhā alladhī ṣāra fī ḥibāli ʾIblīsa.
People have two ways of weighing their deeds. One man weighs himself, investigates the qualities of his deeds, and examines what he persists in doing. Once he has brought the proof against himself, he leaves it behind his back, overlooks his slips, and gives his self free rein to disobey his Lord. This is the person caught in Iblīs's cords.
وَالثَّانِي: رَجُلٌ وَزَنَ نَفْسَهُ وَعَمَلَهُ، فَجَعَلَ الْعَقْلَ حُجَّةً فِيمَا بَيْنَهُ وَبَيْنَ اللّٰهِ، فَمَا سَكَنَ الْعَقْلُ إِلَيْهِ نَفَاهُ، وَمَا نَفَاهُ الْعَقْلُ تَرَكَهُ.
Wa-al-thānī: rajulun wazana nafsahu wa-ʿamalahu, fa-jaʿala al-ʿaqla ḥujjatan fīmā baynahu wa-bayna Allāhi, fa-mā sakana al-ʿaqlu ʾilayhi nafāhu, wa-mā nafāhu al-ʿaqlu tarakahu.
The second is a man who weighs himself and his deeds, making reason a proof between himself and God. Whatever reason rests in, he rejects, and whatever reason rejects, he abandons [the source's apparently contradictory wording is retained].
Source pages 68–69
فَهٰذَا الَّذِي عَرَفَ مَسَاوِئَ نَفْسِهِ، وَقَبَائِحَ عَمَلِهِ، بِمُحَاسَبَةِ نَفْسِهِ، وَمُخَالَفَةٍ، فَلَمْ يَزَلْ يَتَحَوَّلُ، وَيَتَقَلَّبُ مِنْ دَرَجَةٍ إِلَى دَرَجَةٍ، حَتَّى صَارَ مِنْ حِزْبِ اللّٰهِ الْمُفْلِحِينَ.
Fa-hādhā alladhī ʿarafa masāwiʾa nafsihi, wa-qabāʾiḥa ʿamalihi, bimuḥāsabati nafsihi, wa-mukhālafatin, fa-lam yazal yataḥawwalu, wa-yataqallabu min darajatin ʾilā darajatin, ḥattā ṣāra min ḥizbi Allāhi al-mufliḥīna.
This is the person who recognizes his self's failings and the ugliness of his deeds through self-examination and opposition. He keeps changing and passing from one rank to another until he becomes one of God's successful company.
Source page 69
فَهُوَ فِي الدُّنْيَا أَشَدُّ النَّاسِ كَرْبًا، وَغَمًّا، حَتَّى يَأْتِيَهُ الْمَوْتُ، وَهُوَ خَائِفٌ.
Fa-huwa fī al-dunyā ʾashaddu al-nāsi karban, wa-ghamman, ḥattā yaʾtiyahu al-mawtu, wa-huwa khāʾifun.
In this world he is the most distressed and anxious of people, until death comes to him while he is still afraid.
وَالنَّاسُ فِي أَعْمَالِ الطَّاعَاتِ عَلَى قِسْمَيْنِ: فَرَجُلٌ نَظَرَ بِعَيْنِ قَلْبِهِ إِلَى الطَّاعَاتِ، وَفَضْلِهَا، وَمَا أَعَدَّ اللّٰهُ لِأَهْلِهَا مِنَ النَّعِيمِ الدَّائِمِ، فَكَرِهَ أَنْ يَشْرَبَ مَرَارَتَهَا.
Wa-al-nāsu fī ʾaʿmāli al-ṭāʿāti ʿalā qismayni: fa-rajulun naẓara biʿayni qalbihi ʾilā al-ṭāʿāti, wa-faḍlihā, wa-mā ʾaʿadda Allāhu li-ʾahlihā mina al-naʿīmi al-dāʾimi, fa-kariha ʾan yashraba marāratahā.
People fall into two groups in their acts of obedience. One man looks with the eye of his heart at acts of obedience, their excellence, and the everlasting bliss God has prepared for those who practice them, but dislikes drinking their bitterness.
فَهُوَ يَرَى الدَّرَجَاتِ، وَالْفَضْلَ، وَلٰكِنْ قَهَرَهُ، وَرَدَّهُ عَنْهَا هَوَاهُ، فَهُوَ الْمَطْرُوحُ بَيْنَ الدَّارَيْنِ، فَإِنَّهُ يَرَى الْفَضْلَ، وَيَكْرَهُ التَّقَدُّمَ. فَهٰذَا لَيْسَ لَهُ فِي الْآخِرَةِ مِنْ نَصِيبٍ إِلَّا أَنْ يَتَفَضَّلَ اللّٰهُ تَعَالَى عَلَيْهِ بِجُودِهِ وَكَرَمِهِ.
Fa-huwa yarā al-darajāti, wa-al-faḍla, wa-lākin qaharahu, wa-raddahu ʿanhā hawāhu, fa-huwa al-maṭrūḥu bayna al-dārayni, fa-ʾinnahu yarā al-faḍla, wa-yakrahu al-taqadduma. Fa-hādhā laysa lahu fī al-ʾākhirati min naṣībin ʾillā ʾan yatafaḍḍala Allāhu taʿālā ʿalayhi bijūdihi wa-karamihi.
He sees the ranks and the excellence, but his desire overpowers him and turns him away from them. He lies cast between the two abodes, seeing excellence but disliking the step forward. He has no share in the next life unless God Most High favors him through His generosity and noble grace.
وَالثَّانِي: حَاسَبَ نَفْسَهُ حَتَّى عَرَفَ الْفَضْلَ، فَحَمَلَ نَفْسَهُ عَلَى غَايَةِ الْأَمْرِ، فَقَطَعَ حِبَالَ الدُّنْيَا عَنْ قَلْبِهِ، وَصَيَّرَ الْهُمُومَ هَمًّا وَاحِدًا.
Wa-al-thānī: ḥāsaba nafsahu ḥattā ʿarafa al-faḍla, fa-ḥamala nafsahu ʿalā ghāyati al-ʾamri, fa-qaṭaʿa ḥibāla al-dunyā ʿan qalbihi, wa-ṣayyara al-humūma hamman wāḥidan.
The second examines himself until he recognizes excellence. He drives himself to the utmost of the matter, cuts the cords of the world away from his heart, and turns his many concerns into a single concern.
وَالنَّاسُ فِي قِيَامِ اللَّيْلِ عَلَى ثَلَاثَةِ أَقْسَامٍ: غَانِمٌ، وَسَالِمٌ، وَخَاسِرٌ. فَأَمَّا الْغَانِمُ: فَهُوَ الَّذِي انْتَظَرَ غَفْلَةَ النَّاسِ حَتَّى نَامُوا، ثُمَّ قَامَ إِلَى عِبَادَةِ رَبِّهِ، فَهُوَ الْغَانِمُ.
Wa-al-nāsu fī qiyāmi al-layli ʿalā thalāthati ʾaqsāmin: ghānimun, wa-sālimun, wa-khāsirun. Fa-ʾammā al-ghānimu: fa-huwa alladhī intaẓara ghaflata al-nāsi ḥattā nāmū, thumma qāma ʾilā ʿibādati rabbihi, fa-huwa al-ghānimu.
People fall into three groups in how they rise at night: one gains, one remains safe, and one loses. The one who gains waits until people are unmindful and asleep, then rises to worship his Lord. He is the one who gains.
وَأَمَّا الْخَاسِرُ: فَهُوَ الَّذِي انْتَظَرَ غَفْلَةَ النَّاسِ أَيْضًا حَتَّى نَامُوا، ثُمَّ قَامَ يَجْنِي عَلَى نَفْسِهِ الْمَعَاصِيَ، وَالذُّنُوبَ، فَذٰلِكَ هُوَ الْخَاسِرُ النَّادِمُ.
Wa-ʾammā al-khāsiru: fa-huwa alladhī intaẓara ghaflata al-nāsi ʾayḍan ḥattā nāmū, thumma qāma yajnī ʿalā nafsihi al-maʿāṣiya, wa-al-dhunūba, fa-dhālika huwa al-khāsiru al-nādimu.
The one who loses also waits until people are unmindful and asleep, but then rises to bring acts of disobedience and sins upon himself. He is the loser who will regret it.
وَالثَّالِثُ: رَجُلٌ سَلِيمُ الْقَلْبِ لِلْمُسْلِمِينَ، نَامَ لَا يَنْوِي ظُلْمَ أَحَدٍ، فَهٰذَا لَا لَهُ، وَلَا عَلَيْهِ.
Wa-al-thālithu: rajulun salīmu al-qalbi li-al-muslimīna, nāma lā yanwī ẓulma ʾaḥadin, fa-hādhā lā lahu, wa-lā ʿalayhi.
The third is a man whose heart is free of ill will toward Muslims. He sleeps with no intention of wronging anyone. He has neither a gain nor a loss.
وَالنَّاسُ عَلَى هٰذِهِ الْقِسْمَةِ فِي النَّهَارِ: فَمِنْهُمْ مَنْ يَكُونُ نَهَارُهُ جَمِيعُهُ يَحْتَطِبُ الذُّنُوبَ عَلَى نَفْسِهِ، فَهُوَ الْخَاسِرُ.
Wa-al-nāsu ʿalā hādhihi al-qismati fī al-nahāri: fa-minhum man yakūnu nahāruhu jamīʿuhu yaḥtaṭibu al-dhunūba ʿalā nafsihi, fa-huwa al-khāsiru.
People fall into the same divisions by day. Some spend their entire day gathering sins upon themselves like firewood. They are the losers.
Source page 70
وَرَجُلٌ يُطِيعُ اللّٰهَ فِي جَمِيعِ نَهَارِهِ، فَهُوَ الْغَانِمُ. وَرَجُلٌ فِي مَنْزِلِهِ صَامِتٌ إِلَّا عَنْ ذِكْرِ اللّٰهِ تَعَالَى، فَهُوَ السَّالِمُ.
Wa-rajulun yuṭīʿu Allāha fī jamīʿi nahārihi, fa-huwa al-ghānimu. Wa-rajulun fī manzilihi ṣāmitun ʾillā ʿan dhikri Allāhi taʿālā, fa-huwa al-sālimu.
Another man obeys God throughout his day; he is the one who gains. Another stays at home, silent except for the remembrance of God Most High; he is the one who remains safe.
قَالَ الْمُحَاسِبِيُّ رَحِمَهُ اللّٰهُ:
Qāla al-Muḥāsibiyyu raḥimahu Allāhu:
Al-Muḥāsibī said, may God have mercy on him:
وَاعْلَمْ أَنَّهُ لَمْ يَعْمَلِ الْعَامِلُونَ شَيْئًا أَفْضَلَ مِنَ اجْتِنَابِ الْمَحَارِمِ.
Wa-iʿlam ʾannahu lam yaʿmali al-ʿāmilūna shayʾan ʾafḍala mina ijtinābi al-maḥārimi.
Know that those who act have done nothing better than avoiding forbidden things.
فَتَرْكُ آفَةٍ وَاحِدَةٍ مِنَ الْآفَاتِ أَفْضَلُ مِنْ كُلِّ عِبَادَةٍ خَالِصَةٍ، مَعَ وُجُودِ آفَةٍ تَكُونُ عَلَيْهَا مُقِيمًا، وَمَعْرِفَةُ آفَةٍ وَاحِدَةٍ أَوْزَنُ مِنْ عِبَادَةٍ كَثِيرَةٍ مَعَ الْجَهْلِ بِتِلْكَ الْآفَةِ. فَاسْتَعِنْ بِاللّٰهِ، وَلَا حَوْلَ، لَا قُوَّةَ إِلَّا بِاللّٰهِ.
Fa-tarku ʾāfatin wāḥidatin mina al-ʾāfāti ʾafḍalu min kulli ʿibādatin khāliṣatin, maʿa wujūdi ʾāfatin takūnu ʿalayhā muqīman, wa-maʿrifatu ʾāfatin wāḥidatin ʾawzanu min ʿibādatin kathīratin maʿa al-jahli bitilka al-ʾāfati. Fa-istaʿin bi-Allāhi, wa-lā ḥawla, lā quwwata ʾillā bi-Allāhi.
Abandoning a single defect is better than all sincere worship performed while you persist in a defect. Recognizing a single defect carries more weight than much worship performed in ignorance of that defect. Seek help from God. There is no power, no strength except through God.
[أَلْزِمْ خَوْفَ اللّٰهِ قَلْبَكَ]
[ʾAlzim khawfa Allāhi qalbaka]
[Keep Fear of God Firmly in Your Heart]
Source pages 70–71
وَلَا يُفَارِقُ قَلْبَكَ الْخَوْفُ مِنَ اللّٰهِ عَزَّ وَجَلَّ فِي جَمِيعِ أَحْوَالِكَ، فَإِذَا كُنْتَ كَثِيرَ الِاجْتِهَادِ، فَكُنْ كَثِيرَ الْخَوْفِ مِنْهُ سُبْحَانَهُ.
Wa-lā yufāriqu qalbaka al-khawfu mina Allāhi ʿazza wa-jalla fī jamīʿi ʾaḥwālika, fa-ʾidhā kunta kathīra al-ijtihādi, fa-kun kathīra al-khawfi minhu subḥānahu.
Let fear of God, mighty and majestic, never leave your heart in any circumstance. If you strive greatly, fear Him greatly, glorified is He.
Source page 71
[مِنْ تَلْبِيسِ إِبْلِيسَ]
[Min talbīsi ʾIblīsa]
[Some of Iblīs's Deceptions]
وَاعْلَمْ رَحِمَكَ اللّٰهُ: أَنَّ مَا وَقَعَ فِي قَلْبِ الْعَبْدِ مِنْ عَمَلِ الطَّاعَةِ، لَيْسَ لِلْعَبْدِ بِهِ عِلْمٌ بِمَا مَضَى، أَوْ بِمَا بَقِيَ مِنْ عِلْمِ اللّٰهِ عَزَّ وَجَلَّ.
Wa-iʿlam raḥimaka Allāhu: ʾanna mā waqaʿa fī qalbi al-ʿabdi min ʿamali al-ṭāʿati, laysa li-al-ʿabdi bihi ʿilmun bimā maḍā, ʾaw bimā baqiya min ʿilmi Allāhi ʿazza wa-jalla.
Know, may God have mercy on you, that whatever act of obedience occurs in a servant's heart does not give him knowledge of what has passed or what remains within the knowledge of God, mighty and majestic.
فَمَنْ زَعَمَ أَنَّهُ رَأَى شَيْئًا مِنْ أَحْوَالِ الْقِيَامَةِ، أَوْ شَيْئًا مِنْ أَمْرِ الرَّبِّ عَزَّ وَجَلَّ، أَوِ الْعَرْشِ، أَوِ الْكُرْسِيِّ، أَوْ رَأَى اللّٰهَ عَزَّ وَجَلَّ فَقَدْ كَذَبَ، وَذَهَبَتْ بِهِ الْمَذَاهِبُ.
Fa-man zaʿama ʾannahu raʾā shayʾan min ʾaḥwāli al-qiyāmati, ʾaw shayʾan min ʾamri al-rabbi ʿazza wa-jalla, ʾawi al-ʿarshi, ʾawi al-kursiyyi, ʾaw raʾā Allāha ʿazza wa-jalla fa-qad kadhaba, wa-dhahabat bihi al-madhāhibu.
Whoever claims to have seen something of the circumstances of the Resurrection, or something of the affair of the Lord, mighty and majestic, or the Throne or the Footstool, or to have seen God, mighty and majestic, has lied and been carried away down divergent paths.
فَيُخْشَى عَلَيْهِ أَنْ يَعْظُمَ هٰذَا فِي قَلْبِهِ، فَيَصِيرَ صَاحِبَ بِدْعَةٍ، يَدْعُو النَّاسَ إِلَيْهَا.
Fa-yukhshā ʿalayhi ʾan yaʿẓuma hādhā fī qalbihi, fa-yaṣīra ṣāḥiba bidʿatin, yadʿū al-nāsa ʾilayhā.
There is reason to fear that this will grow great in his heart until he becomes an adherent of an innovation and calls people to it.
Source page 72
وَمَنْ زَعَمَ أَنَّهُ يُعْرَجُ بِهِ إِلَى السَّمَاءِ، أَوْ يُكَلِّمُ الرَّبَّ تَعَالَى، أَوْ يَذْهَبُ إِلَى مَكَّةَ فِي لَيْلَةٍ، أَوْ يَدَّعِي شَيْئًا مِنَ النُّبُوَّةِ، فَهُوَ كَذَّابٌ، ضَالٌّ، زِنْدِيقٌ، مُضِلٌّ.
Wa-man zaʿama ʾannahu yuʿraju bihi ʾilā al-samāʾi, ʾaw yukallimu al-rabba taʿālā, ʾaw yadh-habu ʾilā Makkata fī laylatin, ʾaw yaddaʿī shayʾan mina al-nubuwwati, fa-huwa kadhdhābun, ḍāllun, zindīqun, muḍillun.
Whoever claims that he is taken up into heaven, speaks with the Lord Most High, travels to Mecca in one night, or claims anything of prophethood, is a liar, astray, a heretic, and one who leads others astray.
فَاتَّقِ هٰذَا الْبَابَ، فَإِنَّ صَاحِبَ هٰذَا الطَّرِيقِ إِمَّا أَنْ يَكُونَ صِدِّيقًا، أَوْ يَكُونَ زِنْدِيقًا. وَكَذٰلِكَ مَنْ زَعَمَ أَنَّهُ يَرَى الْمَلَائِكَةَ، أَوِ الْحُورَ الْعِينَ فَهُوَ كَذٰلِكَ.
Fa-ittaqi hādhā al-bāba, fa-ʾinna ṣāḥiba hādhā al-ṭarīqi ʾimmā ʾan yakūna ṣiddīqan, ʾaw yakūna zindīqan. Wa-ka-dhālika man zaʿama ʾannahu yarā al-malāʾikata, ʾawi al-ḥūra al-ʿīna fa-huwa ka-dhālika.
Guard against this path, for a person who follows it is either utterly truthful or a heretic [this contrast is the source's wording]. The same applies to anyone who claims to see angels or the wide-eyed maidens of Paradise.
فَاحْذَرْ هٰذَا الْبَابَ رَحِمَكَ اللّٰهُ، وَاحْذَرْ أَهْلَهُ، فَإِنَّ الْأَمْرَ السَّرِيرَ الْوَاضِحَ مَا كَانَ عَلَيْهِ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ، وَأَصْحَابُهُ، وَالتَّابِعُونَ، وَمَنْ تَبِعَهُمْ.
Fa-iḥdhar hādhā al-bāba raḥimaka Allāhu, wa-iḥdhar ʾahlahu, fa-ʾinna al-ʾamra al-sarīra al-wāḍiḥa mā kāna ʿalayhi al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama, wa-ʾaṣḥābuhu, wa-al-tābiʿūna, wa-man tabiʿahum.
Beware of this path, may God have mercy on you, and beware of its people. The clear matter described as al-sarīr [meaning uncertain] is what the Prophet, God bless him and grant him peace, his Companions, the Successors, and those who followed them adhered to.
Source page 73
وَلَا تَدْخُلْ فِي شَيْءٍ مِمَّا أَحْدَثَ النَّاسُ فِي الْعِبَادَةِ، وَغَيْرِهَا مِنَ الْمُحْدَثَاتِ، فَإِنَّ كُلَّ مُحْدَثَةٍ بِدْعَةٌ، فَاتَّقِ اللّٰهَ، وَاحْذَرِ الْمُضِلِّينَ. وَعَلَيْكَ بِمَا كَانَ عَلَيْهِ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ، وَأَصْحَابُهُ.
Wa-lā tadkhul fī shayʾin mimmā ʾaḥdatha al-nāsu fī al-ʿibādati, wa-ghayrihā mina al-muḥdathāti, fa-ʾinna kulla muḥdathatin bidʿatun, fa-ittaqi Allāha, wa-iḥdhari al-muḍillīna. Wa-ʿalayka bimā kāna ʿalayhi rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama, wa-ʾaṣḥābuhu.
Do not enter into anything people have newly introduced into worship or other innovations, for every newly introduced matter is an innovation. Be mindful of God and beware of those who lead others astray. Hold to what God's Messenger, God bless him and grant him peace, and his Companions adhered to.
[فِتْنَةُ النِّسَاءِ وَشِدَّتُهَا]
[Fitnatu al-nisāʾi wa-shiddatuhā]
[The Trial of Women and Its Severity]
وَاحْذَرِ النِّسَاءَ جُهْدَكَ، وَكَذٰلِكَ الصِّبْيَانَ، وَالْأَحْدَاثَ مِنْهُمْ، لَا تَقْرَبْهُمْ، وَبَاعِدْهُمْ مِنْ نَفْسِكَ، وَإِيَّاكَ وَإِيَّاهُمْ.
Wa-iḥdhari al-nisāʾa juhdaka, wa-ka-dhālika al-ṣibyāna, wa-al-ʾaḥdātha minhum, lā taqrabhum, wa-bāʿid-hum min nafsika, wa-ʾiyyāka wa-ʾiyyāhum.
Beware of women to the utmost of your ability, and likewise of boys and the young among them. Do not approach them; keep them away from yourself, and be on your guard against them.
Source page 74
[نَصَائِحُ ذَهَبِيَّةٌ]
[Naṣāʾiḥu dhahabiyyatun]
[Golden Counsels]
وَاحْفَظْ سِرَّكَ، وَلِسَانَكَ، وَاحْتَرِسْ مِنَ الْخَلْقِ أَجْمَعِينَ، فَإِنَّمَا هٰذِهِ الْأَيَّامُ، أَيَّامُ الْهُرُوبِ.
Wa-iḥfaẓ sirraka, wa-lisānaka, wa-iḥtaris mina al-khalqi ʾajmaʿīna, fa-ʾinnamā hādhihi al-ʾayyāmu, ʾayyāmu al-hurūbi.
Guard your secret and your tongue, and beware of all people, for these are days for retreat.
Source pages 74–75
فَإِنْ ذَهَبْتَ تَطْلُبُ الْفَضْلَ يُخْشَى عَلَيْكَ أَنْ تُضَيِّعَ الْفَرْضَ مَعَ أَهْلِ زَمَانِكَ، فَعَلَيْكَ بِالْهُرُوبِ مِنَ النَّاسِ، وَالْبُكَاءِ عَلَى نَفْسِكَ فِيمَا سَلَفَ مِنْ عُمُرِكَ، وَلَا تَكْتُمِ النَّصِيحَةَ لِأَهْلِ الْقِبْلَةِ بَرِّهِمْ وَفَاجِرِهِمْ.
Fa-ʾin dhahabta taṭlubu al-faḍla yukhshā ʿalayka ʾan tuḍayyiʿa al-farḍa maʿa ʾahli zamānika, fa-ʿalayka bi-al-hurūbi mina al-nāsi, wa-al-bukāʾi ʿalā nafsika fīmā salafa min ʿumurika, wa-lā taktumi al-naṣīḥata li-ʾahli al-qiblati barrihim wa-fājirihim.
If you go looking for extra merit, there is reason to fear that among the people of your time you will neglect what is obligatory. Retreat from people and weep over yourself for the years of your life that have passed. Do not withhold sincere counsel from those who face the prayer-direction, whether righteous or sinful.
Source page 76
وَلَا تَخَفْ فِي اللّٰهِ لَوْمَةَ لَائِمٍ تَأْتِيكَ الْمَعُونَةُ مِنَ اللّٰهِ إِنْ شَاءَ اللّٰهُ.
Wa-lā takhaf fī Allāhi lawmata lāʾimin taʾtīka al-maʿūnatu mina Allāhi ʾin shāʾa Allāhu.
For God's sake, fear no one's blame. Help will come to you from God, if God wills.
وَاطْلُبِ الْجَارَ، ثُمَّ الدَّارَ، وَالرَّفِيقَ، ثُمَّ السَّفَرَ.
Wa-uṭlubi al-jāra, thumma al-dāra, wa-al-rafīqa, thumma al-safara.
Look for the neighbor before the house, and the companion before the journey.
وَاحْذَرْ صُحْبَةَ الْحَسُودِ، فَإِنَّهُ مُضَادٌّ لِلّٰهِ فِي قَضَائِهِ، وَلَا تَصْحَبْ مُغْتَابًا، وَلَا نَمَّامًا، وَلَا بَهَّاتًا، وَلَا كَذَّابًا.
Wa-iḥdhar ṣuḥbata al-ḥasūdi, fa-ʾinnahu muḍāddun li-llāhi fī qaḍāʾihi, wa-lā taṣḥab mughtāban, wa-lā nammāman, wa-lā bahhātan, wa-lā kadhdhāban.
Beware of keeping company with an envious person, for he opposes God in His decree. Do not befriend a backbiter, a talebearer, a slanderer, or a liar.
فَاتْرُكْ صُحْبَةَ هٰؤُلَاءِ كُلِّهِمْ، فَإِنَّهُمْ شَيْنٌ فِي الدُّنْيَا، وَعَذَابٌ فِي الْآخِرَةِ، وَلَا تَصْحَبْ إِلَّا مُؤْمِنًا صَادِقًا.
Fa-utruk ṣuḥbata hāʾulāʾi kullihim, fa-ʾinnahum shaynun fī al-dunyā, wa-ʿadhābun fī al-ʾākhirati, wa-lā taṣḥab ʾillā muʾminan ṣādiqan.
Leave the company of all such people, for they are a disgrace in this world and a torment in the next. Keep company only with a truthful believer.
Source page 77
وَالْحَذَرَ الْحَذَرَ مِنْ أَهْلِ زَمَانِكَ، ثُمَّ الْحَذَرَ مِنْ نَفْسِكَ، فَإِنَّهَا عَدُوٌّ خَفِيٌّ، وَاحْذَرْ مِنْ إِبْلِيسَ وَأَعْوَانِهِ.
Wa-al-ḥadhara al-ḥadhara min ʾahli zamānika, thumma al-ḥadhara min nafsika, fa-ʾinnahā ʿaduwwun khafiyyun, wa-iḥdhar min ʾIblīsa wa-ʾaʿwānihi.
Beware, beware of the people of your time. Then beware of your own self, for it is a hidden enemy. Beware of Iblīs and his helpers.
وَاحْذَرْ إِذَا عَزَمْتَ عَلَى فِعْلِ طَاعَةٍ أَنْ تَفْتُرَ عَنْهَا، وَاسْتَعِنْ بِاللّٰهِ، فَإِنَّهُ لَيْسَ مِنْ عَابِدٍ إِلَّا وَلَهُ فَتْرَةٌ، إِمَّا إِلَى سُنَّةٍ، أَوْ إِلَى بِدْعَةٍ. أَعَاذَنَا اللّٰهُ وَإِيَّاكَ مِنَ الْبِدَعِ، مَا ظَهَرَ مِنْهَا، وَمَا بَطَنَ.
Wa-iḥdhar ʾidhā ʿazamta ʿalā fiʿli ṭāʿatin ʾan taftura ʿanhā, wa-istaʿin bi-Allāhi, fa-ʾinnahu laysa min ʿābidin ʾillā wa-lahu fatratun, ʾimmā ʾilā sunnatin, ʾaw ʾilā bidʿatin. ʾAʿādhanā Allāhu wa-ʾiyyāka mina al-bidaʿi, mā ẓahara minhā, wa-mā baṭana.
When you resolve to perform an act of obedience, beware of slackening in it, and seek God's help. Every worshiper has a period of slackening, leading either toward the Sunna or toward innovation. May God protect us and you from innovations, both outward and hidden.
No comments:
Post a Comment