5. Riyayatu li Huquqillah: Keeping the rights of God by Al Muhasibi part 5

الرِّعَايَةُ لِحُقُوقِ اللَّهِ

Al-Riʿāyatu li-ḥuqūqi Allāhi

Visible Deeds, Reputation, and Sincere Companionship

Printed pages 315–374

الْحَارِثُ بْنُ أَسَدٍ الْمُحَاسِبِيُّ

Al-Ḥārith ibn Asad al-Muḥāsibī

Source page 315

بَابُ إِظْهَارِ الْعَمَلِ لِيُقْتَدَى بِهِ

Bābu iẓhāri al-ʿamali li-yuqtadā bihi

Chapter on making an act visible so that others may follow its example

قُلْتُ: فَمَا تَقُولُ فِي إِظْهَارِ الْعَمَلِ لِيُقْتَدَى بِي فِيهِ، كَفِعْلِ الْأَنْصَارِيِّ الَّذِي جَاءَ بِالصُّرَّةِ فَتَتَابَعَ النَّاسُ بِالْعَطِيَّةِ لَمَّا رَأَوْهُ، فَقَالَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ: «مَنْ سَنَّ سُنَّةً حَسَنَةً فَعُمِلَ بِهَا كَانَ لَهُ أَجْرُهَا وَأَجْرُ مَنِ اتَّبَعَهُ فِيهَا»؟

Qultu: Fa-mā taqūlu fī iẓhāri al-ʿamali li-yuqtadā bī fīhi, ka-fiʿli al-Anṣāriyyi alladhī jāʾa bi-al-ṣurrati fa-tatābaʿa al-nāsu bi-al-ʿaṭiyyati lammā raʾawhu, fa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: “Man sanna sunnatan ḥasanatan fa-ʿumila bihā kāna lahu ajruhā wa-ajru mani ittabaʿahu fīhā”?

I said: What do you say about making an act visible so that others may follow my example in it, as the Anṣārī did when he brought the purse? Once people saw him, they followed one after another with gifts, and the Prophet, may God bless him and grant him peace, said, “Whoever establishes a good practice that is then followed receives its reward and the reward of whoever follows him in it.”

قُلْتُ: فَهَلْ تَجْرِي الْأَعْمَالُ هَذَا الْمَجْرَى مِنَ الصَّلَاةِ وَالصِّيَامِ وَالْحَجِّ وَالْغَزْوِ وَغَيْرِهِ؟

Qultu: Fa-hal tajrī al-aʿmālu hādhā al-majrā mina al-ṣalāti wa-al-ṣiyāmi wa-al-ḥajji wa-al-ghazwi wa-ghayrihi?

I said: Do acts such as prayer, fasting, pilgrimage, military campaigning, and other acts follow this same rule?

قَالَ: أَمَّا الصَّدَقَةُ فَإِنَّ النَّاسَ فِيهَا مُتَقَارِبُونَ فِي الْقُدْوَةِ؛ لِأَنَّهَا عَطْفٌ وَرَحْمَةٌ وَإِعَانَةُ الْمَلْهُوفِ، فَإِذَا أَظْهَرَ الْعَبْدُ ذَلِكَ لِغَيْرِهِ كَانَ فِيهِ حَضٌّ لِغَيْرِهِ وَتَرْغِيبٌ فِي الصَّدَقَةِ، إِلَّا أَنَّهُ لَا يَنْبَغِي لِعَبْدٍ أَنْ يَتَعَرَّضَ لِإِظْهَارِهَا حَتَّى يَعْلَمَ أَنَّهُ قَدْ أَرَادَ اللّٰهَ عَزَّ وَجَلَّ بِذَلِكَ، وَأَنَّهُ لَمْ يَجْزَعْ مِنْ أَنْ يُسِرَّهَا،

Qāla: Ammā al-ṣadaqatu fa-inna al-nāsa fīhā mutaqāribūna fī al-qudwati; li-annahā ʿaṭfun wa-raḥmatun wa-iʿānatu al-malhūfi, fa-idhā aẓhara al-ʿabdu dhālika li-ghayrihi kāna fīhi ḥaḍḍun li-ghayrihi wa-targhībun fī al-ṣadaqati, illā annahu lā yanbaghī li-ʿabdin an yataʿarraḍa li-iẓhārihā ḥattā yaʿlama annahu qad arāda Allāha ʿazza wa-jalla bi-dhālika, wa-annahu lam yajzaʿ min an yusirrahā,

He said: As for charity, people are fairly alike in their capacity to set an example, because it is kindness, mercy, and assistance to the distressed. When a servant makes it visible to someone else, that encourages the other person and makes charity attractive. Yet no servant should venture to display it until he knows that he seeks God, mighty and majestic, through it, that he has not recoiled from keeping it secret,

وَلَا أَحَبَّ إِظْهَارَهَا لِقِلَّةِ الْقُنُوعِ بِعِلْمِ اللّٰهِ عَزَّ وَجَلَّ وَمَحَبَّةٍ مِنْهُ أَنْ يَعْلَمَ النَّاسُ بِصَدَقَتِهِ، وَلَكِنْ جَزَعًا أَنْ يَفُوتَهُ عَظِيمُ الْأَجْرِ أَنْ يُصِيبَهُ فِي غَيْرِهِ مَعَ أَجْرِهِ عَلَى صَدَقَتِهِ، فَلَمْ يَقْنَعْ بِأَجْرِ الصَّدَقَةِ وَحْدَهَا حَتَّى أَحَبَّ أَنْ يَحُضَّ بِفِعْلِهِ عَلَيْهَا غَيْرَهُ؛ لِيُؤْجَرَ فِيهِ مَعَ أَجْرِهِ عَلَى صَدَقَتِهِ.

Wa-lā aḥabba iẓhārahā li-qillati al-qunūʿi bi-ʿilmi Allāhi ʿazza wa-jalla wa-maḥabbatin minhu an yaʿlama al-nāsu bi-ṣadaqatihi, wa-lākin jazaʿan an yafūtahu ʿaẓīmu al-ajri an yuṣībahu fī ghayrihi maʿa ajrihi ʿalā ṣadaqatihi, fa-lam yaqnaʿ bi-ajri al-ṣadaqati waḥdahā ḥattā aḥabba an yaḥuḍḍa bi-fiʿlihi ʿalayhā ghayrahu; li-yuʾjara fīhi maʿa ajrihi ʿalā ṣadaqatihi.

and that he has not wanted to display it because he is insufficiently content with God's knowledge, mighty and majestic, and wants people to know of his charity. Rather, he fears missing the immense reward he could obtain through someone else in addition to the reward for his own charity. Not content with the reward for charity alone, he wants his action to encourage someone else to give, so that he may be rewarded through that person in addition to the reward for his own charity.

وَفِي الصَّدَقَةِ مَعْنًى آخَرُ خَاصَّةً: سَتْرُهَا خَيْرٌ مِنَ الْقُدْوَةِ إِذَا كَانَ الْمُتَصَدَّقُ عَلَيْهِ يُؤْذِيهِ ذَلِكَ وَيَكْرَهُهُ، فَتَرْكُ أَذَى الْمُؤْمِنِ أَفْضَلُ، وَقَدِ اخْتُلِفَ فِي قَوْلِ اللّٰهِ عَزَّ وَجَلَّ: لَا تُبْطِلُوا صَدَقَاتِكُمْ بِالْمَنِّ وَالْأَذَى.

Wa-fī al-ṣadaqati maʿnan ākharu khāṣṣatan: Satruhā khayrun mina al-qudwati idhā kāna al-mutaṣaddaqu ʿalayhi yuʾdhīhi dhālika wa-yakrahuhu, fa-tarku adhā al-muʾmini afḍalu, wa-qadi ikhtulifa fī qawli Allāhi ʿazza wa-jalla: Lā tubṭilū ṣadaqātikum bi-al-manni wa-al-adhā.

There is another consideration specific to charity: concealing it is better than setting an example if displaying it hurts the recipient and he dislikes it. Avoiding harm to a believer is better. There has been disagreement about the words of God, mighty and majestic: “Do not nullify your charitable gifts by reminding people of your favors and causing harm.”

Source page 316

فَقَالَ بَعْضُهُمْ: هُوَ أَنَّكَ تُحَدِّثُ بِمَا تَصَدَّقْتَ بِهِ عَلَيْهِ، فَيَبْلُغُهُ فَيُؤْذِيهِ.

Fa-qāla baʿḍuhum: Huwa annaka tuḥaddithu bi-mā taṣaddaqta bihi ʿalayhi, fa-yablughuhu fa-yuʾdhīhi.

Some said: It means that you speak about what you gave him in charity, so that word reaches him and hurts him.

وَقَالَ أَكْثَرُ الْعُلَمَاءِ: هُوَ أَنْ تُؤْذِيَهُ بِفِعْلِكَ.

Wa-qāla aktharu al-ʿulamāʾi: Huwa an tuʾdhiyahu bi-fiʿlika.

Most scholars said: It means that you hurt him by your conduct.

فَإِذَا لَمْ تَجِدْ مِنْ نَفْسِكَ قُوَّةَ عَزْمٍ لِلّٰهِ عَزَّ وَجَلَّ فِي إِظْهَارِهَا لِلْقُدْوَةِ؛ لَا لِغَيْرِ ذَلِكَ؛ فَسَتْرُهَا أَفْضَلُ وَإِنْ سَلِمْتَ فِي إِظْهَارِهَا مِنَ الرِّيَاءِ. أَلَمْ تَسْمَعْ إِلَى مَا يُرْوَى عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ؟

Fa-idhā lam tajid min nafsika quwwata ʿazmin li-llāhi ʿazza wa-jalla fī iẓhārihā li-al-qudwati; lā li-ghayri dhālika; fa-satruhā afḍalu wa-in salimta fī iẓhārihā mina al-riyāʾi. A-lam tasmaʿ ilā mā yurwā ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama?

If you do not find in yourself a strong resolve for God, mighty and majestic, to display it solely as an example and for no other reason, concealing it is better, even if displaying it leaves you free of ostentation. Have you not heard what is related from the Prophet, may God bless him and grant him peace?

يَرْوِيهِ عَنْهُ سَلْمَانُ وَغَيْرُهُ أَنَّهُ قَالَ: «سَبْعَةٌ فِي ظِلِّ عَرْشِ اللّٰهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ» فَذَكَرَ أَحَدَهُمْ فَقَالَ: «رَجُلٌ تَصَدَّقَ بِصَدَقَةٍ بِيَمِينِهِ فَأَخْفَاهَا عَنْ شِمَالِهِ»، وَقَالَ فِي حَدِيثٍ آخَرَ: «فَلَوْ قَدَرَ أَنْ يُخْفِيَهَا مِنْ شِمَالِهِ فَالصَّدَقَةُ أَفْضَلُ سِرًّا، إِلَّا أَنْ يُظْهِرَهَا لِلْقُدْوَةِ»،

Yarwīhi ʿanhu Salmānu wa-ghayruhu annahu qāla: “Sabʿatun fī ẓilli ʿarshi Allāhi yawma lā ẓilla illā ẓilluhu” fa-dhakara aḥadahum fa-qāla: “Rajulun taṣaddaqa bi-ṣadaqatin bi-yamīnihi fa-akhfāhā ʿan shimālihi”, wa-qāla fī ḥadīthin ākhara: “Fa-law qadara an yukhfiyahā min shimālihi fa-al-ṣadaqatu afḍalu sirran, illā an yuẓhirahā li-al-qudwati”,

Salmān and others relate from him that he said, “Seven will be in the shade of God's Throne on a day when there is no shade but His.” He mentioned one of them, saying, “A man who gives charity with his right hand and conceals it from his left.” In another report he said, “If he could conceal it from his left hand, then charity is better in secret, unless he displays it as an example,”

وَقَدْ يُرْوَى حَدِيثٌ: «إِنَّ الْعَمَلَ سِرًّا أَفْضَلُ مِنْ سَبْعِينَ ضِعْفًا عَلَانِيَةً، وَإِنَّ الْعَمَلَ عَلَانِيَةً لِلْقُدْوَةِ أَفْضَلُ مِنَ السِّرِّ سَبْعِينَ ضِعْفًا».

Wa-qad yurwā ḥadīthun: “Inna al-ʿamala sirran afḍalu min sabʿīna ḍiʿfan ʿalāniyatan, wa-inna al-ʿamala ʿalāniyatan li-al-qudwati afḍalu mina al-sirri sabʿīna ḍiʿfan”.

and a report is related: “An act done in secret is better than seventy times as much done openly, while an act done openly to set an example is seventy times better than one done in secret.”

قُلْتُ: قَدْ أَجِدُ الْقَلْبَ يَقْوَى عَلَى مَا تَقُولُ، وَيُرِيدُهُ، وَيُحِبُّ زِيَادَةَ الْأَجْرِ، وَلَا تَعْرَى النَّفْسُ مِنْ خَطَرَاتِ الْعَدُوِّ، وَمِنْ هَوَاهَا أَنْ تُنَازِعَ، فَمَا الَّذِي يُفَرِّقُ بَيْنَ صِدْقِ الضَّمِيرِ بِذَلِكَ وَبَيْنَ الْخُدْعَةِ فِيهِ مِنَ النَّفْسِ؟

Qultu: Qad ajidu al-qalba yaqwā ʿalā mā taqūlu, wa-yurīduhu, wa-yuḥibbu ziyādata al-ajri, wa-lā taʿrā al-nafsu min khaṭarāti al-ʿaduwwi, wa-min hawāhā an tunāziʿa, fa-mā alladhī yufarriqu bayna ṣidqi al-ḍamīri bi-dhālika wa-bayna al-khudʿati fīhi mina al-nafsi?

I said: I may find my heart strong enough for what you describe, wanting it and loving the increase in reward. Yet the self is not free of the enemy's passing suggestions, and its desire is to contend. What distinguishes a truthful inward intention in this from the self's deception about it?

Source page 317

قَالَ: أَنْ تَعْرِضَ عَلَيْهَا أَنْ لَوْ أَصَبْتِ الْأَجْرَ مِنْ غَيْرِ عِلْمِهِمْ أَكُنْتِ تَقْنَعِينَ بِعِلْمِ اللّٰهِ عَزَّ وَجَلَّ وَحْدَهُ وَتُصِيبِينَ هَذَا الْأَجْرَ؟ فَإِنْ رَأَيْتَ الْقَلْبَ يَقْنَعُ بِذَلِكَ فَهُوَ صَادِقٌ، فَإِنْ رَأَيْتَهُ لَا يَقْنَعُ بِذَلِكَ فَإِنَّمَا هِيَ خُدْعَةٌ وَمَحَبَّةٌ مِنَ النَّفْسِ أَنْ تُظْهِرَ عَمَلَهَا، لِتَظْفَرَ بِحَمْدِهِمْ، وَتُخَيِّلُ لِلْمَخْدُوعِ بِذَلِكَ أَنَّهَا تُرِيدُ اللّٰهَ عَزَّ وَجَلَّ صَادِقَةً لِتَسْتَكْثِرَ مِنَ الْأَجْرِ.

Qāla: An taʿriḍa ʿalayhā an law aṣabti al-ajra min ghayri ʿilmihim a-kunti taqnaʿīna bi-ʿilmi Allāhi ʿazza wa-jalla waḥdahu wa-tuṣībīna hādhā al-ajra? Fa-in raʾayta al-qalba yaqnaʿu bi-dhālika fa-huwa ṣādiqun, fa-in raʾaytahu lā yaqnaʿu bi-dhālika fa-innamā hiya khudʿatun wa-maḥabbatun mina al-nafsi an tuẓhira ʿamalahā, li-taẓfara bi-ḥamdihim, wa-tukhayyilu li-al-makhdūʿi bi-dhālika annahā turīdu Allāha ʿazza wa-jalla ṣādiqatan li-tastakthira mina al-ajri.

He said: Put this to it: “If you could obtain the reward without their knowing, would you be content that God alone, mighty and majestic, knew, while you received this reward?” If you find the heart content with that, it is truthful. If you find it discontented, this is merely deception and the self's desire to display its act so that it can win their praise. It makes the person it deceives imagine that it truthfully seeks God, mighty and majestic, in order to increase its reward.

قُلْتُ: فَالصَّوْمُ وَالصَّلَاةُ وَالْحَجُّ وَالْغَزْوُ؟

Qultu: Fa-al-ṣawmu wa-al-ṣalātu wa-al-ḥajju wa-al-ghazwu?

I said: What, then, about fasting, prayer, pilgrimage, and military campaigning?

قَالَ: أَمَّا ذَلِكَ فَلَا أُحِبُّهُ وَلَمْ أَجِدْ عَامَّةَ النَّاسِ يَفْعَلُونَهُ، إِلَّا الرَّجُلَ الْقَوِيَّ، الصَّادِقَ الْإِرَادَةِ، الْقَوِيَّ عَلَى رَدِّ الْخَطَرَاتِ فِي الْعَمَلِ بَعْدَ مَا يَفْرُغُ مِنَ الْعَمَلِ، وَقَدْ يَتْبَعُهُ الْعَدُوُّ فَيَخْطِرُ لَهُ فِي حَالِ غَفْلَتِهِ فَيَصْرَعُهُ، فَلَا بَأْسَ بِإِظْهَارِهِ لِلْقُدْوَةِ، وَالَّذِي أُمِرَ بِهِ النَّاسُ: أَنْ يُخْفُوا ذَلِكَ مَا اسْتَطَاعُوا؛ لِأَنَّ النَّفْسَ خَدُوعٌ، وَالشَّيْطَانَ مُرْصِدٌ بِمَكِيدَتِهِ.

Qāla: Ammā dhālika fa-lā uḥibbuhu wa-lam ajid ʿāmmata al-nāsi yafʿalūnahu, illā al-rajula al-qawiyya, al-ṣādiqa al-irādati, al-qawiyya ʿalā raddi al-khaṭarāti fī al-ʿamali baʿda mā yafrughu mina al-ʿamali, wa-qad yatbaʿuhu al-ʿaduwwu fa-yakhṭiru lahu fī ḥāli ghaflatihi fa-yaṣraʿuhu, fa-lā baʾsa bi-iẓhārihi li-al-qudwati, wa-alladhī umira bihi al-nāsu: An yukhfū dhālika mā istaṭāʿū; li-anna al-nafsa khadūʿun, wa-al-shayṭāna murṣidun bi-makīdatihi.

He said: I do not favor displaying these, nor have I found people generally doing so. The exception is a strong man, truthful in his intention and strong enough to repel passing thoughts about the act after he finishes it. The enemy may pursue him, present a suggestion in a moment of heedlessness, and bring him down. For such a man, there is no harm in displaying it as an example. People have been commanded to conceal these acts as far as they can, because the self is deceitful and Satan lies in wait with his stratagem.

وَقَدْ كَانَ الرَّجُلُ يَرْفَعُ صَوْتَهُ لِيُحَرِّكَ بَعْضَ جِيرَانِهِ فِي جَوْفِ اللَّيْلِ، وَذَلِكَ إِذَا قَوِيَ عَزْمُهُ، وَهَانَ عَلَيْهِ حَمْدُ مَنْ يَسْمَعُهُ، وَلَيْسَ لَهُ رَغْبَةٌ فِي عِلْمِهِمْ بِهِ أَكْثَرُ مِنْ أَنْ يُصِيبَ ثَوَابَ اللّٰهِ عَزَّ وَجَلَّ فِي تَحْرِيكِهِ إِيَّاهُمْ عَلَى طَاعَةِ رَبِّهِمْ.

Wa-qad kāna al-rajulu yarfaʿu ṣawtahu li-yuḥarrika baʿḍa jīrānihi fī jawfi al-layli, wa-dhālika idhā qawiya ʿazmuhu, wa-hāna ʿalayhi ḥamdu man yasmaʿuhu, wa-laysa lahu raghbatun fī ʿilmihim bihi aktharu min an yuṣība thawāba Allāhi ʿazza wa-jalla fī taḥrīkihi iyyāhum ʿalā ṭāʿati rabbihim.

A man would sometimes raise his voice in the depths of the night to stir some of his neighbors to action. This was when his resolve was strong, the praise of whoever heard him meant little to him, and he wanted them to know of it only so that he might obtain God's reward, mighty and majestic, for stirring them to obey their Lord.

فَأَمَّا الْغَزْوُ فَذَلِكَ عَمَلٌ ظَاهِرٌ، فَالْمُسَارَعَةُ فِيهِ لِلْقُدْوَةِ بِهِ أَفْضَلُ إِذَا قَوِيَ الْعَزْمُ أَنْ يَشُدَّ الرَّجُلُ قَبْلَ الْقَوْمِ، لِيَحُضَّ عَلَى الْقِتَالِ وَيَبْعَثَ مَنْ مَعَهُ عَلَى الشَّدِّ مَعَهُمْ فَذَلِكَ أَفْضَلُ؛ لِأَنَّهُ لَمْ يَخْرُجْ مِنْ سِرٍّ إِلَى عَلَانِيَةٍ، وَإِنَّمَا خَرَجَ مِنْ عَلَانِيَةٍ إِلَى عَلَانِيَةٍ، لِأَنَّ مَقَامَهُ ذَلِكَ عَلَانِيَةٌ، فَكُلَّمَا حَضَّ غَيْرَهُ لِفِعْلِهِ كَانَ أَفْضَلَ،

Fa-ammā al-ghazwu fa-dhālika ʿamalun ẓāhirun, fa-al-musāraʿatu fīhi li-al-qudwati bihi afḍalu idhā qawiya al-ʿazmu an yashudda al-rajulu qabla al-qawmi, li-yaḥuḍḍa ʿalā al-qitāli wa-yabʿatha man maʿahu ʿalā al-shaddi maʿahum fa-dhālika afḍalu; li-annahu lam yakhruj min sirrin ilā ʿalāniyatin, wa-innamā kharaja min ʿalāniyatin ilā ʿalāniyatin, li-anna maqāmahu dhālika ʿalāniyatun, fa-kullamā ḥaḍḍa ghayrahu li-fiʿlihi kāna afḍala,

As for military campaigning, it is a visible act. Hastening forward in it to set an example is better when the resolve is strong: for a man to charge before the others, encouraging combat and urging those with him to charge alongside them, is better. He has not moved from secrecy to publicity, but from publicity to publicity, for his very presence there is public. The more his action encourages another person, the better it is,

وَلَوْ خَفَّ لَهُ الشَّدُّ وَالْكَرُّ عَلَى الْعَدُوِّ وَكَانَ مِمَّنْ وَهَبَ اللّٰهُ عَزَّ وَجَلَّ لَهُ الْقُوَّةَ عَلَى نَفْيِ الْخَطَرَاتِ، وَهُوَ مِنَ الْمَعْرُوفِينَ عِنْدَ مَنْ حَضَرَ مِمَّنْ يُقْتَدَى بِهِ وَيُحَرِّكُهُمْ فِعْلُهُ، كَانَ أَفْضَلَ أَنْ يُظْهِرَ ذَلِكَ وَلَا يُخْفِيَهُ؛ لِيَحُضَّ عَلَى قِتَالِ الْعَدُوِّ، وَيَنْصُرَ اللّٰهَ عَزَّ وَجَلَّ بِذَلِكَ عَلَى الْأَعْدَاءِ، وَيُعِزَّ بِهِ الدِّينَ.

Wa-law khaffa lahu al-shaddu wa-al-karru ʿalā al-ʿaduwwi wa-kāna mimman wahaba Allāhu ʿazza wa-jalla lahu al-quwwata ʿalā nafyi al-khaṭarāti, wa-huwa mina al-maʿrūfīna ʿinda man ḥaḍara mimman yuqtadā bihi wa-yuḥarrikuhum fiʿluhu, kāna afḍala an yuẓhira dhālika wa-lā yukhfiyahu; li-yaḥuḍḍa ʿalā qitāli al-ʿaduwwi, wa-yanṣura Allāha ʿazza wa-jalla bi-dhālika ʿalā al-aʿdāʾi, wa-yuʿizza bihi al-dīna.

and if charging and renewing the attack against the enemy came easily to him, and he were among those to whom God, mighty and majestic, had given strength to reject passing thoughts, and he were known to those present as someone whose example is followed and whose action stirs them, it would be better for him to display this rather than conceal it: to encourage fighting the enemy, thereby support God, mighty and majestic, against the enemies, and strengthen the religion through it.

Source page 319

بَابُ الْعَبْدِ يُحَدِّثُ إِخْوَانَهُ بِبَعْضِ مَا يَقْوَى عَلَيْهِ مِنَ الْعَمَلِ لِيَحُضَّهُمْ عَلَى ذَلِكَ

Bābu al-ʿabdi yuḥaddithu ikhwānahu bi-baʿḍi mā yaqwā ʿalayhi mina al-ʿamali li-yaḥuḍḍahum ʿalā dhālika

Chapter on a servant telling his brothers about some acts he is strong enough to perform, to encourage them to do the same

قُلْتُ: فَالرَّجُلُ يُحَدِّثُ إِخْوَانَهُ بِبَعْضِ مَا يَقْوَى عَلَيْهِ مِنَ الْعَمَلِ لِيَحُضَّهُمْ بِذَلِكَ؟

Qultu: Fa-al-rajulu yuḥaddithu ikhwānahu bi-baʿḍi mā yaqwā ʿalayhi mina al-ʿamali li-yaḥuḍḍahum bi-dhālika?

I said: What about a man telling his brothers about some acts he is strong enough to perform, to encourage them through this?

قَالَ: قَدْ تَقَدَّمَ فِي ذَلِكَ رِجَالٌ صَالِحُونَ، مِنْهُمْ سَعْدُ بْنُ مُعَاذٍ قَالَ: مَا صَلَّيْتُ صَلَاةً مُنْذُ أَسْلَمْتُ فَحَدَّثْتُ نَفْسِي بِغَيْرِهَا، وَلَا تَبِعْتُ جَنَازَةً فَحَدَّثْتُ نَفْسِي إِلَّا بِمَا هِيَ قَائِلَةٌ وَمَا هُوَ مَقُولٌ لَهَا، وَلَا سَمِعْتُ رَسُولَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ يَقُولُ قَوْلًا قَطُّ إِلَّا عَلِمْتُ أَنَّهُ حَقٌّ.

Qāla: Qad taqaddama fī dhālika rijālun ṣāliḥūna, minhum Saʿdu bnu Muʿādhin qāla: Mā ṣallaytu ṣalātan mundhu aslamtu fa-ḥaddathtu nafsī bi-ghayrihā, wa-lā tabiʿtu janāzatan fa-ḥaddathtu nafsī illā bi-mā hiya qāʾilatun wa-mā huwa maqūlun lahā, wa-lā samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama yaqūlu qawlan qaṭṭu illā ʿalimtu annahu ḥaqqun.

He said: Righteous men have set a precedent in this. Among them was Saʿd ibn Muʿādh, who said, “Since embracing Islam, I have never performed a prayer while thinking to myself about anything else. I have never followed a funeral procession while thinking to myself about anything except what the deceased will say and what will be said to the deceased. And I have never heard the Messenger of God, may God bless him and grant him peace, say anything without knowing it to be true.”

وَقَالَ عُمَرُ: مَا أُبَالِي أَصْبَحْتُ عَلَى عُسْرٍ أَمْ عَلَى يُسْرٍ؛ لِأَنِّي لَا أَدْرِي أَيُّ ذَلِكَ خَيْرٌ لِي.

Wa-qāla ʿUmaru: Mā ubālī aṣbaḥtu ʿalā ʿusrin am ʿalā yusrin; li-annī lā adrī ayyu dhālika khayrun lī.

ʿUmar said, “I do not mind whether morning finds me in hardship or ease, because I do not know which is better for me.”

وَقَالَ ابْنُ مَسْعُودٍ: مَا أَصْبَحْتُ عَلَى حَالٍ فَتَمَنَّيْتُ أَنْ أَكُونَ عَلَى غَيْرِهَا.

Wa-qāla Ibnu Masʿūdin: Mā aṣbaḥtu ʿalā ḥālin fa-tamannaytu an akūna ʿalā ghayrihā.

Ibn Masʿūd said, “I have never found myself in a condition in the morning and wished to be in another.”

قَالَ: يَا حَبَّذَا الْمَكْرُوهَانِ: الْمَوْتُ، وَالْفَقْرُ، وَإِنَّمَا هُوَ الْفَنَاءُ وَالْفَقْرُ وَمَا أُبَالِي بِأَيِّهِمَا ابْتُلِيتُ.

Qāla: Yā ḥabbadhā al-makrūhāni: Al-mawtu, wa-al-faqru, wa-innamā huwa al-fanāʾu wa-al-faqru wa-mā ubālī bi-ayyihimā ibtulītu.

He said, “How welcome are the two unwelcome things: death and poverty! It is only passing away and poverty, and I do not mind which of them I am tested with.”

وَقَالَ عُثْمَانُ: مَا تَغَنَّيْتُ وَلَا تَمَنَّيْتُ وَلَا مَسِسْتُ ذَكَرِي بِيَمِينِي مُنْذُ بَايَعْتُ بِهَا رَسُولَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ.

Wa-qāla ʿUthmānu: Mā taghannaytu wa-lā tamannaytu wa-lā masistu dhakarī bi-yamīnī mundhu bāyaʿtu bihā rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama.

ʿUthmān said, “I have not sung, nor fabricated lies, nor touched my penis with my right hand since I pledged allegiance with it to the Messenger of God, may God bless him and grant him peace.”

Source page 320

وَقَالَ شَدَّادُ بْنُ أَوْسٍ: مَا تَكَلَّمْتُ بِكَلِمَةٍ مُنْذُ أَسْلَمْتُ حَتَّى أَزُمَّهَا وَأَخْطِمَهَا غَيْرَ هَذِهِ الْكَلِمَةِ. فَكَانَ قَالَ لِغُلَامِهِ: ائْتِنَا بِالسُّفْرَةِ نَعْبَثْ بِهَا حَتَّى يُدْرِكَ الْغَدَاءُ.

Wa-qāla Shaddādu bnu Awsin: Mā takallamtu bi-kalimatin mundhu aslamtu ḥattā azummahā wa-akhṭimahā ghayra hādhihi al-kalimati. Fa-kāna qāla li-ghulāmihi: Iʾtinā bi-al-sufrati naʿbath bihā ḥattā yudrika al-ghadāʾu.

Shaddād ibn Aws said, “Since embracing Islam, I have not spoken a word without first putting a rein and a halter on it, except for this remark.” He had said to his servant, “Bring us the food spread so that we can play around with it until lunch is ready.”

وَقَالَ أَبُو سُفْيَانَ بْنُ الْحَارِثِ لِأَهْلِهِ لَمَّا حَضَرَتْهُ الْوَفَاةُ: لَا تَبْكُوا عَلَيَّ فَمَا أَحْدَثْتُ حَدَثًا مُنْذُ أَسْلَمْتُ.

Wa-qāla Abū Sufyāna bnu al-Ḥārithi li-ahlihi lammā ḥaḍarat-hu al-wafātu: Lā tabkū ʿalayya fa-mā aḥdathtu ḥadathan mundhu aslamtu.

When death approached him, Abū Sufyān ibn al-Ḥārith said to his family, “Do not weep for me, for I have committed no offense since embracing Islam.”

وَقَالَتْ عَائِشَةُ: قَالَ أُسَيْدُ بْنُ حُضَيْرٍ وَكَانَ مِنْ أَفَاضِلِ النَّاسِ: ثَلَاثَةٌ أَكُونُ عَلَيْهِنَّ لَوْ كُنْتُ فِي سَائِرِ الْأَشْيَاءِ كَذَلِكَ لَكُنْتُ: مَا تَبِعْتُ جَنَازَةً قَطُّ فَحَدَّثْتُ نَفْسِي بِغَيْرِ مَا هِيَ صَائِرَةٌ إِلَيْهِ، وَإِذَا قَرَأْتُ الْقُرْآنَ، وَإِذَا سَمِعْتُ النَّبِيَّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ.

Wa-qālat ʿĀʾishatu: Qāla Usaydu bnu Ḥuḍayrin wa-kāna min afāḍili al-nāsi: Thalāthatun akūnu ʿalayhinna law kuntu fī sāʾiri al-ashyāʾi ka-dhālika la-kuntu: Mā tabiʿtu janāzatan qaṭṭu fa-ḥaddathtu nafsī bi-ghayri mā hiya ṣāʾiratun ilayhi, wa-idhā qaraʾtu al-Qurʾāna, wa-idhā samiʿtu al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama.

ʿĀʾisha said: Usayd ibn Ḥuḍayr, who was among the finest of people, said, “There are three occasions on which I am in a certain state; if I were like that in everything else, I would be: I have never followed a funeral procession while thinking to myself of anything but what the deceased is going toward; when I read the Qurʾan; and when I listen to the Prophet, may God bless him and grant him peace.”

وَقَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ: مَا قَضَى اللّٰهُ لِي بِقَضَاءٍ فَسَرَّنِي أَنْ يَكُونَ قَضَى لِي غَيْرَهُ، وَلَا أَصْبَحَ لِيَ هَوًى إِلَّا فِي مَوَاقِعِ قَدَرِ اللّٰهِ عَزَّ وَجَلَّ.

Wa-qāla ʿUmaru bnu ʿAbdi al-ʿAzīzi: Mā qaḍā Allāhu lī bi-qaḍāʾin fa-sarranī an yakūna qaḍā lī ghayrahu, wa-lā aṣbaḥa liya hawan illā fī mawāqiʿi qadari Allāhi ʿazza wa-jalla.

ʿUmar ibn ʿAbd al-ʿAzīz said, “God has never decreed anything for me such that I would have been pleased had He decreed something else, and I greet the morning with no desire except for what God's decree, mighty and majestic, brings about.”

فَقَدْ فَعَلَ هَذَا هَؤُلَاءِ الْأَئِمَّةُ وَلَا يُظَنُّ بِهِمْ إِلَّا الْخَيْرُ، وَالْحَضُّ لِغَيْرِهِمْ عَلَى الطَّاعَةِ، وَلَيْسَ ذَلِكَ إِلَّا لِمَنْ قَوِيَ وَكَانَ يَعْلَمُ أَنَّ الَّذِي يُظْهِرُ ذَلِكَ لَهُ يَضَعُهُ مَوْضِعَ الْقُدْوَةِ، وَإِلَّا كَانَ قَدْ وَضَعَ الْقُدْوَةَ فِي غَيْرِ مَوْضِعِهَا وَإِنْ قَوِيَ عَزْمُهُ وَلَمْ يُرِدْ بِهِ الرِّيَاءَ، لِأَنَّا قَدْ رَأَيْنَا وَجَرَّبْنَا مِنَ الْعِبَادِ أَنَّ الْإِمَامَ كَالْخَلِيفَةِ وَالْعَالِمِ إِذَا أَظْهَرَ الصُّوفَ،

Fa-qad faʿala hādhā hāʾulāʾi al-aʾimmatu wa-lā yuẓannu bihim illā al-khayru, wa-al-ḥaḍḍu li-ghayrihim ʿalā al-ṭāʿati, wa-laysa dhālika illā li-man qawiya wa-kāna yaʿlamu anna alladhī yuẓhiru dhālika lahu yaḍaʿuhu mawḍiʿa al-qudwati, wa-illā kāna qad waḍaʿa al-qudwata fī ghayri mawḍiʿihā wa-in qawiya ʿazmuhu wa-lam yurid bihi al-riyāʾa, li-annā qad raʾaynā wa-jarrabnā mina al-ʿibādi anna al-imāma ka-al-khalīfati wa-al-ʿālimi idhā aẓhara al-ṣūfa,

These exemplary leaders did this, and nothing is presumed of them but good and a wish to encourage others toward obedience. This is appropriate only for someone strong who knows that the person to whom he displays it regards him as an example. Otherwise, he has misplaced his example, even if his resolve is strong and he does not intend ostentation. For we have seen and learned from experience among people that when a leader, such as the caliph or a scholar, openly wears wool,

أَوْ لِبَاسًا شَنِعًا مِنَ التَّقَشُّفِ، أَوْ تَكَلَّمَ فِي الْعَامَّةِ أَوْ حَضَّهُمْ عَلَى خَيْرٍ يَعْلَمُونَ بِهِ اتَّعَظُوا بِذَلِكَ وَخَضَعُوا؛ لِأَنَّهُ إِمَامُهُمْ وَهُوَ مَوْضِعُ قُدْوَتِهِمْ، وَرَأَيْنَا غَيْرَهُ مِمَّنْ لَا يَعْرِفُهُ الْعَامَّةُ أَوْ يَعْرِفُهُ بَعْضُهُمْ بِالْعِلْمِ وَالْفَضْلِ وَلَا يَضَعُونَهُ مَوْضِعَ قُدْوَةٍ، قَدْ يَفْعَلُ ذَلِكَ فَيُسْتَهْزَأُ بِهِ، فَمَنْ لَمْ يَكُنْ لِلْعَامَّةِ إِمَامًا فَذَلِكَ غَلَطٌ أَنْ يَفْعَلَهُ فِي الْعَامَّةِ،

Aw libāsan shaniʿan mina al-taqashshufi, aw takallama fī al-ʿāmmati aw ḥaḍḍahum ʿalā khayrin yaʿlamūna bihi ittaʿaẓū bi-dhālika wa-khaḍaʿū; li-annahu imāmuhum wa-huwa mawḍiʿu qudwatihim, wa-raʾaynā ghayrahu mimman lā yaʿrifuhu al-ʿāmmatu aw yaʿrifuhu baʿḍuhum bi-al-ʿilmi wa-al-faḍli wa-lā yaḍaʿūnahu mawḍiʿa qudwatin, qad yafʿalu dhālika fa-yustahzaʾu bihi, fa-man lam yakun li-al-ʿāmmati imāman fa-dhālika ghalaṭun an yafʿalahu fī al-ʿāmmati,

or conspicuously rough clothing out of austerity, or speaks among the public, or encourages them toward a good they know about, they take it to heart and humble themselves, because he is their leader and the person they look to as an example. We have seen someone else, unknown to the public, or known by some of them for learning and virtue but not regarded as an example, do this and be ridiculed. For someone who is not a leader to the public, doing this among them is a mistake,

فَمَنْ كَانَ لَهُمْ إِمَامًا فَجَائِزٌ لَهُ إِذَا كَانَ قَوِيًّا؛ كَمَا رُوِيَ عَنْ مَيْمُونِ بْنِ مِهْرَانَ أَنَّهُ رُئِيَ فِي السُّوقِ مَحْلُولَ الْإِزَارِ يُنَادِي: لَا إِلٰهَ إِلَّا اللّٰهُ.

Fa-man kāna lahum imāman fa-jāʾizun lahu idhā kāna qawiyyan; ka-mā ruwiya ʿan Maymūni bni Mihrāna annahu ruʾiya fī al-sūqi maḥlūla al-izāri yunādī: Lā ilāha illā Allāhu.

whereas someone who is their leader may do it if he is strong. Thus it is related that Maymūn ibn Mihrān was seen in the market with his waist-wrapper loosened, calling out, “There is no god but God.”

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أَلَا تَرَى إِلَى قَوْلِهِمْ: وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا، قَالَ: يَقْتَدُوا بِنَا.

A-lā tarā ilā qawlihim: Wa-ijʿalnā li-al-muttaqīna imāman, qāla: Yaqtadū binā.

Do you not consider their words, “Make us an example for the God-conscious”? He said: So that they may follow our example.

فَأَثْنَى بِذَلِكَ عَلَيْهِمْ لِرَغْبَتِهِمْ فِي أَنْ يُطَاعَ اللّٰهُ بِهِمْ. وَقَالَ إِبْرَاهِيمُ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ: وَاجْعَلْ لِي لِسَانَ صِدْقٍ فِي الْآخِرِينَ.

Fa-athnā bi-dhālika ʿalayhim li-raghbatihim fī an yuṭāʿa Allāhu bihim. Wa-qāla Ibrāhīmu ṣallā Allāhu ʿalayhi wa-sallama: Wa-ijʿal lī lisāna ṣidqin fī al-ākhirīna.

He praised them for this because they wanted God to be obeyed through their example. Ibrāhīm, may God bless him and grant him peace, said, “Grant me a truthful reputation among those who come later.”

وَقَالَ عَزَّ وَجَلَّ: وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ.

Wa-qāla ʿazza wa-jalla: Wa-taraknā ʿalayhi fī al-ākhirīna.

He, mighty and majestic, said, “We left for him among those who come later.”

مَعْنَاهُ: تَرَكْنَا عَلَيْهِ الثَّنَاءَ الْحَسَنَ. فَكُلُّ الْأُمَمِ مِمَّنْ يُؤْمِنُ بِكِتَابٍ أَوْ نَبِيٍّ يَقُولُ:

Maʿnāhu: Taraknā ʿalayhi al-thanāʾa al-ḥasana. Fa-kullu al-umami mimman yuʾminu bi-kitābin aw nabiyyin yaqūlu:

Its meaning is: We left him a good reputation. Every community that believes in a scripture or a prophet says:

إِبْرَاهِيمُ مِنَّا.

Ibrāhīmu minnā.

“Ibrāhīm belongs to us.”

وَقَدْ يَفْعَلُ ذَلِكَ الرَّجُلُ مِنَ الْعَوَامِّ فَيُسْتَهْزَأُ بِهِ، وَيُقَالُ فِيهِ الْقَبِيحُ، وَيُرْمَى بِالرِّيَاءِ وَالطَّلَبِ لِلدُّنْيَا وَالْجُنُونِ وَالْحُمْقِ؛ لِأَنَّهُ لَيْسَ بِإِمَامِهِمْ وَلَا يَضَعُونَهُ فِي ذَلِكَ الْمَوْضِعِ.

Wa-qad yafʿalu dhālika al-rajulu mina al-ʿawāmmi fa-yustahzaʾu bihi, wa-yuqālu fīhi al-qabīḥu, wa-yurmā bi-al-riyāʾi wa-al-ṭalabi li-al-dunyā wa-al-junūni wa-al-ḥumqi; li-annahu laysa bi-imāmihim wa-lā yaḍaʿūnahu fī dhālika al-mawḍiʿi.

An ordinary man may do the same and be ridiculed, spoken of offensively, and accused of ostentation, seeking worldly gain, madness, and foolishness, because he is not their leader and they do not accord him that position.

وَإِنَّمَا يُرِيدُ الْعَبْدُ الْقَوِيُّ أَنْ يَحُضَّهُمْ عَلَى طَاعَةِ رَبِّهِمْ عَزَّ وَجَلَّ وَيُنَبِّهَهُمْ لَهَا، فَإِذَا كَانَ، وَإِنْ قَوِيَ عَزْمُهُ، إِنَّمَا يَحُضُّهُمْ عَلَى الْمَعْصِيَةِ فِيهِ، فَكَيْفَ تَصِحُّ لَهُ الْإِرَادَةُ فِيهِمْ، وَلَا يَرَى فِيهِمْ مَوْضِعَ أَمَلٍ أَنْ يَزْدَادُوا بِمَا يُحَدِّثُهُمْ عَنْ عَمَلِهِ أَوْ يُظْهِرُ لَهُمْ مِنْ طَاعَةٍ. فَعَلَى الْعَبْدِ الْمُرِيدِ أَنْ يَعْرِفَ ذَلِكَ وَيَضَعَهُ حَيْثُ وَضَعَهُ اللّٰهُ عَزَّ وَجَلَّ.

Wa-innamā yurīdu al-ʿabdu al-qawiyyu an yaḥuḍḍahum ʿalā ṭāʿati rabbihim ʿazza wa-jalla wa-yunabbihahum lahā, fa-idhā kāna, wa-in qawiya ʿazmuhu, innamā yaḥuḍḍuhum ʿalā al-maʿṣiyati fīhi, fa-kayfa taṣiḥḥu lahu al-irādatu fīhim, wa-lā yarā fīhim mawḍiʿa amalin an yazdādū bi-mā yuḥaddithuhum ʿan ʿamalihi aw yuẓhiru lahum min ṭāʿatin. Fa-ʿalā al-ʿabdi al-murīdi an yaʿrifa dhālika wa-yaḍaʿahu ḥaythu waḍaʿahu Allāhu ʿazza wa-jalla.

The strong servant only wants to encourage them to obey their Lord, mighty and majestic, and awaken them to that obedience. But if, despite his strong resolve, he only incites them to sin on his account, how can his intention toward them be sound when he sees no grounds for hoping that they will improve through what he tells them of his deeds or displays to them of his obedience? The servant seeking God must recognize this and place it where God, mighty and majestic, has placed it.

وَقَدْ يُحَدِّثُ الرَّجُلُ الْقَوْمَ عَنْ نَفْسِهِ فَيَضَعُونَهُ عَلَى الرِّيَاءِ مِنْهُ؛ لِأَنَّهُمْ لَا يَقْتَدُونَ بِهِ، فَمِنَ النَّاسِ مَنْ يَقْتَدِي بِهِ أَهْلُهُ وَلَوْ أَمَرَ جِيرَانَهُ أَوْ يُظْهِرُ لَهُمْ خَيْرًا مَا اقْتَدَوْا بِهِ.

Wa-qad yuḥaddithu al-rajulu al-qawma ʿan nafsihi fa-yaḍaʿūnahu ʿalā al-riyāʾi minhu; li-annahum lā yaqtadūna bihi, fa-mina al-nāsi man yaqtadī bihi ahluhu wa-law amara jīrānahu aw yuẓhiru lahum khayran mā iqtadaw bihi.

A man may tell a group about himself, and they interpret it as ostentation on his part, because they do not follow his example. Some people are followed by their families, but if they admonished their neighbors or displayed goodness to them, their neighbors would not follow them.

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وَمِنَ النَّاسِ مَنْ يَقْتَدِي بِهِ جِيرَانُهُ وَلَوْ تَجَاوَزَهُمْ إِلَى أَهْلِ سُوقِهِ مَا اقْتَدَوْا بِهِ، أَوْ رَمَوْهُ بِالرِّيَاءِ لَوْ حَدَّثَهُمْ بِبَعْضِ عَمَلِهِ، أَوْ أَظْهَرَ لَهُمُ الذِّكْرَ وَالزِّيَّ مِنَ الصُّوفِ وَغَيْرِهِ.

Wa-mina al-nāsi man yaqtadī bihi jīrānuhu wa-law tajāwazahum ilā ahli sūqihi mā iqtadaw bihi, aw ramawhu bi-al-riyāʾi law ḥaddathahum bi-baʿḍi ʿamalihi, aw aẓhara lahumu al-dhikra wa-al-ziyya mina al-ṣūfi wa-ghayrihi.

Some people are followed by their neighbors, but if they went beyond them to the people of their market, those people would not follow them. They might even accuse them of ostentation if they spoke of some of their deeds or visibly engaged in remembrance and wore wool or similar clothing.

وَمِنَ النَّاسِ مَنْ يَقْتَدِي بِهِ أَهْلُ حَيِّهِ وَسُوقِهِ، وَلَوْ أَظْهَرَ لِلْعَوَامِّ مَا لَا يَفْعَلُهُ الْعَوَامُّ ظَاهِرًا ثُمَّ سُمِّيَ لَهَا لَمَا اقْتَدَتْ بِهِ وَلَا رَدَعَهَا، وَلَأَهَاجَ بَعْضَ مَنْ لَا يَعْرِفُهُ مِنْهَا عَلَى سُوءِ الظَّنِّ وَالِاسْتِهْزَاءِ بِهِ، حَتَّى يُعَرِّفَ بَعْضُهَا بَعْضًا بِالثَّنَاءِ عَلَيْهِ وَذِكْرِ عِلْمِهِ وَعَمَلِهِ.

Wa-mina al-nāsi man yaqtadī bihi ahlu ḥayyihi wa-sūqihi, wa-law aẓhara li-al-ʿawāmmi mā lā yafʿaluhu al-ʿawāmmu ẓāhiran thumma summiya lahā la-mā iqtadat bihi wa-lā radaʿahā, wa-la-ahāja baʿḍa man lā yaʿrifuhu minhā ʿalā sūʾi al-ẓanni wa-al-istihzāʾi bihi, ḥattā yuʿarrifa baʿḍuhā baʿḍan bi-al-thanāʾi ʿalayhi wa-dhikri ʿilmihi wa-ʿamalihi.

Some people are followed by the people of their neighborhood and market. Yet if such a man openly displayed to the wider public something they do not ordinarily do in public, and was then identified to them by name, they would neither follow him nor be restrained by him. Instead, he would provoke some who did not know him to think ill of him and ridicule him, until people introduced him to one another by praising him and mentioning his learning and deeds.

وَمِنَ النَّاسِ مَنْ إِذَا أَظْهَرَ مِنْ ذَلِكَ شَيْئًا فَحِينَ سُمِّيَ لِلْعَامَّةِ بَلْ لَا يَكَادُ يَخْفَى عَلَيْهَا حِينَ يَمُرُّ بِهَا أَنْ يُقَالَ: هُوَ فُلَانٌ، كَالْخَلِيفَةِ إِذَا مَرَّ، أَوْ كَالْمُحَدِّثِ الْمَشْهُورِ، أَوْ كَالْمُفْتِي الْمَعْرُوفِ عِنْدَ الْعَوَامِّ، فَذَلِكَ إِمَامٌ لِلْعَامَّةِ، مَنْ يَسْمَعُ بِاسْمِهِ، وَإِنْ لَمْ يَكُنْ رَآهُ مِنْ قَبْلُ، خَضَعَ وَاقْتَدَى بِمَا يَكُونُ مِنْهُ مِنْ خَيْرٍ،

Wa-mina al-nāsi man idhā aẓhara min dhālika shayʾan fa-ḥīna summiya li-al-ʿāmmati bal lā yakādu yakhfā ʿalayhā ḥīna yamurru bihā an yuqāla: Huwa fulānun, ka-al-khalīfati idhā marra, aw ka-al-muḥaddithi al-mashhūri, aw ka-al-muftī al-maʿrūfi ʿinda al-ʿawāmmi, fa-dhālika imāmun li-al-ʿāmmati, man yasmaʿu bi-ismihi, wa-in lam yakun raʾāhu min qablu, khaḍaʿa wa-iqtadā bi-mā yakūnu minhu min khayrin,

Others, when they display something of this kind, need only be identified to the public by name. Indeed, when such a person passes among them, he can scarcely go unnoticed without someone saying, “That is so-and-so,” as when the caliph passes, or a celebrated transmitter of hadith, or a legal scholar known to ordinary people. Such a person is a leader for the public: whoever hears his name, even without having seen him before, humbles himself and follows the example of whatever good he does,

حَتَّى لَقَدْ رَأَيْنَا مِنَ الْعَوَامِّ مَنْ يَقْتَدِي بِزَلَّةِ الْعَالِمِ الْمَشْهُورِ بِالْعِلْمِ، وَالْفَاضِلِ الْمَشْهُورِ بِالنُّسُكِ، فَإِذَا كَانَتِ الزَّلَّةُ مِنْهُ يُسَارِعُونَ إِلَى الْقُدْوَةِ بِهَا وَلَا يُسَارِعُونَ إِلَى الْقُدْوَةِ بِكَثِيرٍ مِنَ الْخَيْرِ مِنْ غَيْرِهِ، فَكَيْفَ بِمَا يُظْهِرُ مِنَ الْخَيْرِ؟

Ḥattā la-qad raʾaynā mina al-ʿawāmmi man yaqtadī bi-zallati al-ʿālimi al-mashhūri bi-al-ʿilmi, wa-al-fāḍili al-mashhūri bi-al-nusuki, fa-idhā kānati al-zallatu minhu yusāriʿūna ilā al-qudwati bihā wa-lā yusāriʿūna ilā al-qudwati bi-kathīrin mina al-khayri min ghayrihi, fa-kayfa bi-mā yuẓhiru mina al-khayri?

so much so that we have seen ordinary people imitate even a lapse by a scholar celebrated for learning or a virtuous man celebrated for devotion. When he commits a lapse, they rush to imitate it, yet do not rush to imitate much of the good done by someone else. What, then, of the good that he openly does?

فَعَلَى الْعَاقِلِ الْمُرِيدِ أَنْ يَعْرِفَ فِي أَيِّ مَوْضِعٍ مِنَ النَّاسِ وَضَعَهُ اللّٰهُ عَزَّ وَجَلَّ فِيهِ، فَيُمْكِنُهُ الْحِسْبَةُ فِيمَا يُظْهِرُ مِنَ الْقُدْوَةِ إِذَا قَوِيَ، وَلَا يُجَاوِزُ قَدْرَهُ، وَإِنْ حَسُنَتْ نِيَّتُهُ وَقَوِيَ عَزْمُهُ وَهَانَ حَمْدُ الْمَخْلُوقِينَ عَلَيْهِ.

Fa-ʿalā al-ʿāqili al-murīdi an yaʿrifa fī ayyi mawḍiʿin mina al-nāsi waḍaʿahu Allāhu ʿazza wa-jalla fīhi, fa-yumkinuhu al-ḥisbatu fī-mā yuẓhiru mina al-qudwati idhā qawiya, wa-lā yujāwizu qadrahu, wa-in ḥasunat niyyatuhu wa-qawiya ʿazmuhu wa-hāna ḥamdu al-makhlūqīna ʿalayhi.

The intelligent seeker must therefore know the position among people in which God, mighty and majestic, has placed him. Then, if he is strong, he can seek reward through the example he displays, without exceeding his standing, even if his intention is good, his resolve strong, and created beings' praise insignificant to him.

وَكَذَلِكَ رُوِيَ عَنِ الْحَسَنِ أَنَّهُ قَالَ: الرَّجُلُ إِمَامُ أَهْلِهِ، وَالرَّجُلُ إِمَامُ حَيِّهِ، وَالرَّجُلُ إِمَامُ الْعَامَّةِ.

Wa-ka-dhālika ruwiya ʿani al-Ḥasani annahu qāla: Al-rajulu imāmu ahlihi, wa-al-rajulu imāmu ḥayyihi, wa-al-rajulu imāmu al-ʿāmmati.

Similarly, it is related that al-Ḥasan said, “One man is a leader for his family, another is a leader for his neighborhood, and another is a leader for the public.”

فَالَّذِي أُمِرَ بِهِ فِي السُّنَّةِ: إِخْفَاءُ الْعَمَلِ لِطَلَبِ السَّلَامَةِ وَلِفَضْلِ السِّرِّ، لِأَنَّ السِّرَّ أَحْرَزُ لِلْعَامِلِينَ، وَأَبْعَدُ بِهِمْ مِنْ كَثْرَةِ الْخَطَرَاتِ وَقَبُولِهَا. وَقَدْ رُوِيَ عَنِ الْحَسَنِ رَحِمَهُ اللّٰهُ أَنَّهُ قَالَ: لَقَدْ عَلِمَ الْمُسْلِمُونَ أَنَّ عَمَلَ السِّرِّ أَحْرَزُ لِلْعَامِلِينَ.

Fa-alladhī umira bihi fī al-sunnati: Ikhfāʾu al-ʿamali li-ṭalabi al-salāmati wa-li-faḍli al-sirri, li-anna al-sirra aḥrazu li-al-ʿāmilīna, wa-abʿadu bihim min kathrati al-khaṭarāti wa-qabūlihā. Wa-qad ruwiya ʿani al-Ḥasani raḥimahu Allāhu annahu qāla: La-qad ʿalima al-muslimūna anna ʿamala al-sirri aḥrazu li-al-ʿāmilīna.

What the prophetic practice commands is to conceal one's deeds, seeking safety and the excellence of secrecy, because secrecy affords greater protection to those who act and keeps them farther from frequent passing suggestions and from accepting them. It is related that al-Ḥasan, may God have mercy on him, said, “Muslims know that acting in secret affords greater protection to those who act.”

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فَلَا يَنْبَغِي لِلْمُرِيدِ الْعَارِفِ أَنْ يَخْدَعَ نَفْسَهُ وَمَا جَرَّبَ مِنْهَا بِأَنْ يَتَعَرَّضَ لِلْبَلَاءِ وَلْيَلْزَمِ الْعَافِيَةَ، وَإِنَّمَا مَثَلُهُ مَثَلُ سَابِحٍ رَحِمَ الْغَرْقَى لِيُخْرِجَهُمْ فَتَشَبَّثُوا بِهِ فَغَرَّقُوهُ، وَلَيْتَهُ يَغْرَقُ كَغَرَقِ الْمَاءِ، وَلَكِنْ يَكُونُ مِنْهُ مَا يَتَعَرَّضُ بِهِ لِلْمَقْتِ مِنَ اللّٰهِ عَزَّ وَجَلَّ.

Fa-lā yanbaghī li-al-murīdi al-ʿārifi an yakhdaʿa nafsahu wa-mā jarraba minhā bi-an yataʿarraḍa li-al-balāʾi wa-l-yalzami al-ʿāfiyata, wa-innamā mathaluhu mathalu sābiḥin raḥima al-gharqā li-yukhrijahum fa-tashabbathū bihi fa-gharraqūhu, wa-laytahu yaghraqu ka-gharaqi al-māʾi, wa-lākin yakūnu minhu mā yataʿarraḍu bihi li-al-maqti mina Allāhi ʿazza wa-jalla.

The knowledgeable seeker should not deceive himself, with all he has experienced of himself, by exposing himself to trial; let him hold fast to safety. He is like a swimmer who, out of pity, tries to pull drowning people out, but they cling to him and drown him. If only his drowning were like drowning in water! Instead, he does something that exposes him to abhorrence from God, mighty and majestic.

وَمَنْ قَوِيَ عَزْمُهُ، وَهَانَتْ خُطُوَاتُ الْعَدُوِّ عَلَيْهِ فِي قَبُولِ الرِّيَاءِ، وَلَمْ يَحْمِلْهُ عَلَى إِظْهَارِ الْعَمَلِ إِرَادَةُ غَيْرِ اللّٰهِ عَزَّ وَجَلَّ، أَوْ ظَهَرَ وَهُوَ لَا يُرِيدُ إِظْهَارَهُ فَسُرَّ بِمَا ظَهَرَ لِلنَّاسِ، فَلَمْ يَهِجْهُ عَلَى ذَلِكَ قِلَّةُ الْقُنُوعِ بِعِلْمِ اللّٰهِ عَزَّ وَجَلَّ وَطَلَبُ عِلْمِهِمْ، وَلَكِنْ أَهَاجَهُ قِلَّةُ الْقُنُوعِ بِطَلَبِ الْأَجْرِ فِي عَمَلِهِ وَحْدَهُ،

Wa-man qawiya ʿazmuhu, wa-hānat khuṭuwātu al-ʿaduwwi ʿalayhi fī qabūli al-riyāʾi, wa-lam yaḥmilhu ʿalā iẓhāri al-ʿamali irādatu ghayri Allāhi ʿazza wa-jalla, aw ẓahara wa-huwa lā yurīdu iẓhārahu fa-surra bi-mā ẓahara li-al-nāsi, fa-lam yahijhu ʿalā dhālika qillatu al-qunūʿi bi-ʿilmi Allāhi ʿazza wa-jalla wa-ṭalabu ʿilmihim, wa-lākin ahājahu qillatu al-qunūʿi bi-ṭalabi al-ajri fī ʿamalihi waḥdahu,

But consider someone whose resolve is strong, who readily dismisses the enemy's steps toward making him accept ostentation, and who is not driven to display his act by a desire for anything other than God, mighty and majestic. Or his act becomes visible when he had not intended to display it, and he is pleased that people have seen it. What stirred him was not insufficient contentment with God's knowledge, mighty and majestic, and a wish for them to know; rather, he was stirred by unwillingness to settle for seeking reward through his own act alone,

حَتَّى أَرَادَ أَنْ يَتَقَرَّبَ بِحَضِّهِمْ عَلَى طَاعَةِ اللّٰهِ عَزَّ وَجَلَّ، فَيَكُونَ لَهُ أَجْرُ ذَلِكَ مَعَ أَجْرِهِ عَلَى عَمَلِهِ، وَلَمْ يُجَاوِزْ قَدْرَهُ فِيمَنْ يَقْتَدِي بِهِ إِلَى مَنْ لَا يَقْتَدِي بِهِ؛ فَهُوَ أَعْظَمُ أَجْرًا.

Ḥattā arāda an yataqarraba bi-ḥaḍḍihim ʿalā ṭāʿati Allāhi ʿazza wa-jalla, fa-yakūna lahu ajru dhālika maʿa ajrihi ʿalā ʿamalihi, wa-lam yujāwiz qadrahu fī-man yaqtadī bihi ilā man lā yaqtadī bihi; fa-huwa aʿẓamu ajran.

so that he wanted to draw near by encouraging them to obey God, mighty and majestic, and receive the reward for that alongside the reward for his own act. And he did not exceed his standing by moving beyond those who follow his example to those who do not. Such a person receives a greater reward.

وَقَدِ اخْتَلَفَ النَّاسُ فِي ذَلِكَ: فَقَالَتْ طَائِفَةٌ مِنْ أَهْلِ الْعِلْمِ: عَمَلُ السِّرِّ أَفْضَلُ مِنْ عَمَلِ الْعَلَانِيَةِ لِلْقُدْوَةِ وَغَيْرِهَا، وَعَمَلُ الْعَلَانِيَةِ لِلْقُدْوَةِ أَفْضَلُ مِنْ عَمَلِ الْعَلَانِيَةِ لِغَيْرِ الْقُدْوَةِ.

Wa-qadi ikhtalafa al-nāsu fī dhālika: Fa-qālat ṭāʾifatun min ahli al-ʿilmi: ʿAmalu al-sirri afḍalu min ʿamali al-ʿalāniyati li-al-qudwati wa-ghayrihā, wa-ʿamalu al-ʿalāniyati li-al-qudwati afḍalu min ʿamali al-ʿalāniyati li-ghayri al-qudwati.

People have disagreed about this. One group of scholars said: Acting in secret is better than acting openly, whether to set an example or otherwise; and acting openly to set an example is better than acting openly without that purpose.

وَقَالَتْ فِرْقَةٌ: عَمَلُ السِّرِّ أَفْضَلُ مِنْ عَمَلِ الْعَلَانِيَةِ لِغَيْرِ الْقُدْوَةِ، وَعَمَلُ الْعَلَانِيَةِ لِلْقُدْوَةِ أَفْضَلُ مِنْ عَمَلِ السِّرِّ، وَلَوْلَا أَنَّ عَمَلَ الْعَلَانِيَةِ لِلْقُدْوَةِ أَفْضَلُ لَمَا حَضَّ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ عَلَى ذَلِكَ. وَإِنَّمَا حَضَّهُمْ لِيَفْعَلُوا مَا يُسْتَنُّ بِهِمْ، وَذَلِكَ لَا يَكُونُ إِلَّا عَلَانِيَةً.

Wa-qālat firqatun: ʿAmalu al-sirri afḍalu min ʿamali al-ʿalāniyati li-ghayri al-qudwati, wa-ʿamalu al-ʿalāniyati li-al-qudwati afḍalu min ʿamali al-sirri, wa-lawlā anna ʿamala al-ʿalāniyati li-al-qudwati afḍalu la-mā ḥaḍḍa al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama ʿalā dhālika. Wa-innamā ḥaḍḍahum li-yafʿalū mā yustannu bihim, wa-dhālika lā yakūnu illā ʿalāniyatan.

Another group said: Acting in secret is better than acting openly without intending to set an example, while acting openly to set an example is better than acting in secret. Had acting openly to set an example not been better, the Prophet, may God bless him and grant him peace, would not have encouraged it. He encouraged them precisely to do things in which they would be followed, and that can happen only openly.

حَضَّهُمْ عَلَى عَمَلِ الْعَلَانِيَةِ لِهَذَا الْمَعْنَى، وَأَخْبَرَهُمْ أَنَّ لَهُمْ أَجْرَهُمْ وَأَجْرَ مَنِ اتَّبَعَهُمْ، فَهَذَا دَلِيلٌ عَلَى أَنَّهُ أَخْرَجَهُمْ بِالْحَضِّ وَالتَّرْغِيبِ مِنْ عَمَلِ السِّرِّ إِلَى عَمَلِ الْعَلَانِيَةِ؛ لِكَثْرَةِ الْأَجْرِ، لَا إِلَى الرِّيَاءِ بِهِ، وَأَخْبَرَهُمْ أَنَّ لَهُمْ أَجْرَهُمْ وَأَجْرَ غَيْرِهِمْ، وَقَدْ عَلِمُوا مِنْ قَبْلُ أَنَّ عَامِلَ السِّرِّ لَهُ أَجْرُهُ وَحْدَهُ. فَذَلِكَ يُبَيِّنُ أَنَّ عَمَلَ الْقُدْوَةِ أَفْضَلُ مِنْ عَمَلِ السِّرِّ.

Ḥaḍḍahum ʿalā ʿamali al-ʿalāniyati li-hādhā al-maʿnā, wa-akhbarahum anna lahum ajrahum wa-ajra mani ittabaʿahum, fa-hādhā dalīlun ʿalā annahu akhrajahum bi-al-ḥaḍḍi wa-al-targhībi min ʿamali al-sirri ilā ʿamali al-ʿalāniyati; li-kathrati al-ajri, lā ilā al-riyāʾi bihi, wa-akhbarahum anna lahum ajrahum wa-ajra ghayrihim, wa-qad ʿalimū min qablu anna ʿāmila al-sirri lahu ajruhu waḥdahu. Fa-dhālika yubayyinu anna ʿamala al-qudwati afḍalu min ʿamali al-sirri.

He encouraged them to act openly for this reason and told them that they would receive their own reward and the reward of whoever followed them. This demonstrates that through encouragement and inducement he moved them from acting in secret to acting openly because of the greater reward, not to showing off their acts. He told them that they would receive their own reward and the reward of others, when they already knew that someone acting in secret receives only his own reward. This makes clear that acting to set an example is better than acting in secret.

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وَقَدْ رُوِيَ فِي بَعْضِ الْحَدِيثِ: «أَنَّ عَمَلَ السِّرِّ يُضَاعَفُ عَلَى عَمَلِ الْعَلَانِيَةِ سَبْعِينَ ضِعْفًا، وَيُضَاعَفُ عَمَلُ الْعَلَانِيَةِ إِذَا اسْتُنَّ بِعَامِلِهِ عَلَى عَمَلِ السِّرِّ سَبْعِينَ ضِعْفًا، وَإِنَّهُ لَيَكُونُ أَفْضَلَ بِأَضْعَافٍ لَا تُحْصَى».

Wa-qad ruwiya fī baʿḍi al-ḥadīthi: “Anna ʿamala al-sirri yuḍāʿafu ʿalā ʿamali al-ʿalāniyati sabʿīna ḍiʿfan, wa-yuḍāʿafu ʿamalu al-ʿalāniyati idhā ustunna bi-ʿāmilihi ʿalā ʿamali al-sirri sabʿīna ḍiʿfan, wa-innahu la-yakūnu afḍala bi-aḍʿāfin lā tuḥṣā”.

It is related in one report “that an act done in secret is multiplied seventyfold over an act done openly, and an act done openly, when its doer is followed, is multiplied seventyfold over an act done in secret. Indeed, it may be better by multiples beyond counting.”

يَقُولُ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ: «مَنِ اسْتَنَّ سُنَّةً حَسَنَةً فَعُمِلَ بِهَا كَانَ لَهُ أَجْرُهَا وَأَجْرُ مَنْ عَمِلَ بِهَا إِلَى يَوْمِ الْقِيَامَةِ» فَقَدْ يَسْتَنُّ الرَّجُلُ السُّنَّةَ فَيُعْمَلُ بِهَا إِلَى يَوْمِ الْقِيَامَةِ.

Yaqūlu al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: “Mani istanna sunnatan ḥasanatan fa-ʿumila bihā kāna lahu ajruhā wa-ajru man ʿamila bihā ilā yawmi al-qiyāmati” fa-qad yastannu al-rajulu al-sunnata fa-yuʿmalu bihā ilā yawmi al-qiyāmati.

The Prophet, may God bless him and grant him peace, says, “Whoever establishes a good practice that is then followed receives its reward and the reward of whoever acts upon it until the Day of Resurrection.” A man may establish a practice that continues to be followed until the Day of Resurrection.

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بَابُ عَمَلِ السِّرِّ وَالضَّعْفِ عَنْ إِظْهَارِ الْعَمَلِ خَوْفَ الْعَدُوِّ وَحَذَرَ الشُّهْرَةِ

Bābu ʿamali al-sirri wa-al-ḍaʿfi ʿan iẓhāri al-ʿamali khawfa al-ʿaduwwi wa-ḥadhara al-shuhrati

Chapter on acting in secret and lacking the strength to display one's acts for fear of the enemy and caution about fame

قُلْتُ: فَإِذَا كَانَ فَضْلُ عَمَلِ السِّرِّ كَمَا ذَكَرْتَ عَلَى عَمَلِ الْعَلَانِيَةِ، وَلَسْنَا مِنْ رِجَالِ الْقُدْوَةِ، فَلَا نُظْهِرُ عَمَلًا وَلَا نَعْمَلُ إِلَّا سِرًّا؟

Qultu: Fa-idhā kāna faḍlu ʿamali al-sirri ka-mā dhakarta ʿalā ʿamali al-ʿalāniyati, wa-lasnā min rijāli al-qudwati, fa-lā nuẓhiru ʿamalan wa-lā naʿmalu illā sirran?

I said: If acting in secret is superior to acting openly as you have described, and we are not people whose example is followed, should we display no act and act only in secret?

قَالَ: ذَلِكَ غَلَطٌ وَخَدْعٌ مِنَ الْعَدُوِّ؛ لِأَنَّ اللّٰهَ عَزَّ وَجَلَّ مَدَحَ السِّرَّ وَالْعَلَانِيَةَ، فَقَالَ عَزَّ مِنْ قَائِلٍ: الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ بِاللَّيْلِ وَالنَّهَارِ سِرًّا وَعَلَانِيَةً.

Qāla: Dhālika ghalaṭun wa-khadʿun mina al-ʿaduwwi; li-anna Allāha ʿazza wa-jalla madaḥa al-sirra wa-al-ʿalāniyata, fa-qāla ʿazza min qāʾilin: Alladhīna yunfiqūna amwālahum bi-al-layli wa-al-nahāri sirran wa-ʿalāniyatan.

He said: That is a mistake and a deception from the enemy, because God, mighty and majestic, has praised both secrecy and openness. He said, exalted is He who speaks, “Those who spend their wealth by night and day, secretly and openly.”

وَقَالَ عَزَّ وَجَلَّ: إِنْ تُبْدُوا الصَّدَقَاتِ فَنِعِمَّا هِيَ وَإِنْ تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاءَ فَهُوَ خَيْرٌ لَكُمْ.

Wa-qāla ʿazza wa-jalla: In tubdū al-ṣadaqāti fa-niʿimmā hiya wa-in tukhfūhā wa-tuʾtūhā al-fuqarāʾa fa-huwa khayrun lakum.

He, mighty and majestic, said, “If you give charity openly, how good that is! But if you conceal it and give it to the poor, that is better for you.”

فَالسِّرُّ أَفْضَلُ مِنَ الْعَلَانِيَةِ، وَالْعَلَانِيَةُ أَفْضَلُ مِنَ الْبَطَالَةِ وَتَرْكِ الْعَمَلِ، فَالسِّرُّ أَفْضَلُ مَا أَمْكَنَ السِّرُّ، فَإِذَا لَمْ يُمْكِنِ السِّرُّ فَالْعَمَلُ عَلَانِيَةً مَعَ الْإِخْلَاصِ لِلّٰهِ وَحْدَهُ أَفْضَلُ مِنَ التَّرْكِ.

Fa-al-sirru afḍalu mina al-ʿalāniyati, wa-al-ʿalāniyatu afḍalu mina al-baṭālati wa-tarki al-ʿamali, fa-al-sirru afḍalu mā amkana al-sirru, fa-idhā lam yumkini al-sirru fa-al-ʿamalu ʿalāniyatan maʿa al-ikhlāṣi li-llāhi waḥdahu afḍalu mina al-tarki.

Secrecy is better than openness, and openness is better than idleness and abandoning action. Secrecy is better whenever secrecy is possible. When it is not possible, acting openly with sincerity for God alone is better than giving up the act.

قُلْتُ: فَقَدْ كَرِهَ الْمَعْرِفَةَ وَالشُّهْرَةَ بِالْخَيْرِ قَوْمٌ أَئِمَّةٌ أَقْوِيَاءُ: مِنْهُمْ إِبْرَاهِيمُ، اسْتَأْذَنَ عَلَيْهِ رَجُلٌ وَهُوَ يَقْرَأُ فَأَطْبَقَ الْمُصْحَفَ، فَقَالَ: لَا يَرَى هَذَا أَنِّي أَقْرَأُ كُلَّ سَاعَةٍ. وَمِنْهُمْ إِبْرَاهِيمُ التَّيْمِيُّ، قَالَ: إِذَا أَعْجَبَكَ الْكَلَامُ فَاسْكُتْ، فَإِذَا أَعْجَبَكَ السُّكُوتُ فَتَكَلَّمْ. وَقَالَ الْحَسَنُ: إِنْ كَانَ أَحَدُهُمْ لَيَمُرُّ بِالْأَذَى مَا يَمْنَعُهُ مِنْ رَفْعِهِ إِلَّا كَرَاهِيَةُ الشُّهْرَةِ،

Qultu: Fa-qad kariha al-maʿrifata wa-al-shuhrata bi-al-khayri qawmun aʾimmatun aqwiyāʾu: Minhum Ibrāhīmu, istaʾdhana ʿalayhi rajulun wa-huwa yaqraʾu fa-aṭbaqa al-muṣḥafa, fa-qāla: Lā yarā hādhā annī aqraʾu kulla sāʿatin. Wa-minhum Ibrāhīmu al-Taymiyyu, qāla: Idhā aʿjabaka al-kalāmu fa-uskut, fa-idhā aʿjabaka al-sukūtu fa-takallam. Wa-qāla al-Ḥasanu: In kāna aḥaduhum la-yamurru bi-al-adhā mā yamnaʿuhu min rafʿihi illā karāhiyatu al-shuhrati,

I said: Yet some strong, exemplary leaders disliked being known and celebrated for goodness. Among them was Ibrāhīm: a man asked permission to enter while he was reading, so he closed the Qurʾan and said, “Let this man not think I read all the time.” Another was Ibrāhīm al-Taymī, who said, “When speaking pleases you, be silent; when silence pleases you, speak.” Al-Ḥasan said, “One of them would pass something harmful, and nothing would prevent him from removing it except aversion to fame,”

وَفِي ذَلِكَ آثَارٌ كَثِيرَةٌ. وَكَانَ أَحَدُهُمْ يَأْتِيهِ الْبُكَاءُ فَيَصْرِفُهُ إِلَى الضَّحِكِ مَخَافَةَ الشُّهْرَةِ، وَكَانَ أَحَدُهُمْ يَبِيتُ عِنْدَهُ الزُّوَّارُ، فَيَدَعُ قِيَامَ اللَّيْلِ، مَخَافَةَ الشُّهْرَةِ.

Wa-fī dhālika āthārun kathīratun. Wa-kāna aḥaduhum yaʾtīhi al-bukāʾu fa-yaṣrifuhu ilā al-ḍaḥiki makhāfata al-shuhrati, wa-kāna aḥaduhum yabītu ʿindahu al-zuwwāru, fa-yadaʿu qiyāma al-layli, makhāfata al-shuhrati.

and there are many accounts of this. One of them would be moved to tears but turn it into laughter for fear of fame. Another would have visitors staying overnight and forgo his night prayers for fear of fame.

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قَالَ: إِنَّهُمْ رَحِمَهُمُ اللّٰهُ أَئِمَّةٌ، وَلَنَا فِي جَمِيعِهِمْ قُدْوَةٌ، وَبَعْضُهُمْ فِي بَعْضِ الْحَالِ أَقْوَى مِنْ بَعْضٍ، فَيَقْوَى هَذَا فِي حَالٍ يَضْعُفُ فِيهَا آخَرُ، وَيَضْعُفُ هَذَا الْقَوِيُّ فِي حَالٍ أُخْرَى يَقْوَى فِيهَا الَّذِي ضَعُفَ، فَإِذَا سَأَلْتَ عَنِ الْفَضْلِ أُخْبِرْتَ بِالْفَضْلِ. وَالْفَضْلُ فِي مَنْ قَوِيَ وَنَفَى وَلَمْ يَتْرُكْ مَا فَتَحَ اللّٰهُ عَزَّ وَجَلَّ لَهُ مِنَ الْعَمَلِ،

Qāla: Innahum raḥimahumu Allāhu aʾimmatun, wa-lanā fī jamīʿihim qudwatun, wa-baʿḍuhum fī baʿḍi al-ḥāli aqwā min baʿḍin, fa-yaqwā hādhā fī ḥālin yaḍʿufu fīhā ākharu, wa-yaḍʿufu hādhā al-qawiyyu fī ḥālin ukhrā yaqwā fīhā alladhī ḍaʿufa, fa-idhā saʾalta ʿani al-faḍli ukhbirta bi-al-faḍli. Wa-al-faḍlu fī man qawiya wa-nafā wa-lam yatruk mā fataḥa Allāhu ʿazza wa-jalla lahu mina al-ʿamali,

He said: They, may God have mercy on them, are exemplary leaders, and we have an example in all of them. Some are stronger than others in certain circumstances: one is strong in a situation where another is weak, and this strong person is weak in another situation where the one who was weak is strong. When you ask about what is better, you are told what is better. Superiority belongs to someone who is strong, repels the impulses, and does not abandon the acts God, mighty and majestic, has opened to him,

كَمَا جَاءَ الْحَدِيثُ: «إِذَا فُتِحَ لَكَ بَابٌ مِنَ الْخَيْرِ فَانْتَهِزْهُ»!

Ka-mā jāʾa al-ḥadīthu: “Idhā futiḥa laka bābun mina al-khayri fa-intahizhu”!

as the report says, “When a door to goodness is opened for you, seize the opportunity!”

وَلِكُلِّ مَا ذَكَرْتَ مِنَ الْأَحَادِيثِ مُضَادٌّ مِمَّنْ قَوِيَ، وَإِنْ كَانَ الَّذِينَ ضَعُفُوا عَمَّا قَوِيَ عَلَيْهِ غَيْرُهُمْ إِنَّمَا أَرَادُوا الْإِخْلَاصَ وَالسَّلَامَةَ لَا فَتْرَةً عَنِ الْعَمَلِ، فَأَرْجُو أَلَّا يُخَيِّبَهُمُ اللّٰهُ عَزَّ وَجَلَّ مِنْ ثَوَابِ ذَلِكَ، وَإِنْ كَانَ الْآخَرُونَ أَقْوَى مِنْهُمْ.

Wa-li-kulli mā dhakarta mina al-aḥādīthi muḍāddun mimman qawiya, wa-in kāna alladhīna ḍaʿufū ʿammā qawiya ʿalayhi ghayruhum innamā arādū al-ikhlāṣa wa-al-salāmata lā fatratan ʿani al-ʿamali, fa-arjū allā yukhayyibahumu Allāhu ʿazza wa-jalla min thawābi dhālika, wa-in kāna al-ākharūna aqwā minhum.

For every account you have mentioned, there is a contrasting one from someone who was strong. If those too weak for what others could undertake wanted only sincerity and safety, rather than respite from action, I hope that God, mighty and majestic, will not leave them without a reward for that, even though the others were stronger than they.

فَأَمَّا مَا فَعَلَ إِبْرَاهِيمُ رَحِمَهُ اللّٰهُ فِي الْمُصْحَفِ فَإِنَّهُ يُرْوَى عَنِ ابْنِ عَبَّاسٍ أَنَّهُ دَخَلَ عَلَيْهِ رَجُلٌ وَهُوَ يَقْرَأُ فَقَالَ: هَذَا جُزْئِي فَاتَنِي الْبَارِحَةَ.

Fa-ammā mā faʿala Ibrāhīmu raḥimahu Allāhu fī al-muṣḥafi fa-innahu yurwā ʿani Ibni ʿAbbāsin annahu dakhala ʿalayhi rajulun wa-huwa yaqraʾu fa-qāla: Hādhā juzʾī fātanī al-bāriḥata.

As for what Ibrāhīm, may God have mercy on him, did with the Qurʾan, it is related of Ibn ʿAbbās that a man entered while he was reading, and he said, “This is my allotted portion that I missed last night.”

وَقَالَ عُثْمَانُ رَضِيَ اللّٰهُ عَنْهُ: إِنِّي لَأَسْتَحِي مِنْ رَبِّي عَزَّ وَجَلَّ أَنْ يَأْتِيَ عَلَيَّ يَوْمٌ وَلَا أَنْظُرَ فِيهِ إِلَى عَهْدِ رَبِّي إِلَيَّ. وَأَخْبَرَ أَنَّهُ يَقْرَأُ فِي الْمُصْحَفِ كُلَّ يَوْمٍ.

Wa-qāla ʿUthmānu raḍiya Allāhu ʿanhu: Innī la-astaḥī min rabbī ʿazza wa-jalla an yaʾtiya ʿalayya yawmun wa-lā anẓura fīhi ilā ʿahdi rabbī ilayya. Wa-akhbara annahu yaqraʾu fī al-muṣḥafi kulla yawmin.

ʿUthmān, may God be pleased with him, said, “I would be ashamed before my Lord, mighty and majestic, to have a day pass without looking at my Lord's covenant to me.” He disclosed that he read from the Qurʾan every day.

وَقَالَ عُمَرُ رَضِيَ اللّٰهُ عَنْهُ، وَدَخَلَ عَلَيْهِ عَبْدُ الرَّحْمَنِ وَهُوَ يُصَلِّي عِنْدَ الزَّوَالِ، فَقَالَ: هَذَا جُزْئِي مِنَ اللَّيْلِ فَاتَنِي.

Wa-qāla ʿUmaru raḍiya Allāhu ʿanhu, wa-dakhala ʿalayhi ʿAbdu al-Raḥmāni wa-huwa yuṣallī ʿinda al-zawāli, fa-qāla: Hādhā juzʾī mina al-layli fātanī.

ʿUmar, may God be pleased with him, spoke when ʿAbd al-Raḥmān entered while he was praying just after midday. He said, “This is my allotted portion of night prayer that I missed.”

وَكَانَ عِكْرِمَةُ بْنُ أَبِي جَهْلٍ يَقْرَأُ فِي الْمُصْحَفِ، ثُمَّ يَأْخُذُهُ فَيَضَعُهُ عَلَى وَجْهِهِ وَهُوَ يَبْكِي، وَيَقُولُ: كَلَامُ رَبِّي كَلَامُ رَبِّي! وَالَّذِي رَوَاهُ عَنْهُ قَدْ ظَهَرَ لَهُ ذَلِكَ مِنْهُ.

Wa-kāna ʿIkrimatu bnu Abī Jahlin yaqraʾu fī al-muṣḥafi, thumma yaʾkhudhuhu fa-yaḍaʿuhu ʿalā wajhihi wa-huwa yabkī, wa-yaqūlu: Kalāmu rabbī kalāmu rabbī! Wa-alladhī rawāhu ʿanhu qad ẓahara lahu dhālika minhu.

ʿIkrima ibn Abī Jahl would read from the Qurʾan, then take it and place it against his face while weeping and saying, “My Lord's words! My Lord's words!” The person who related this about him had seen it from him.

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وَأَمَّا قَوْلُ إِبْرَاهِيمَ التَّيْمِيِّ فَيَحْتَمِلُ مَعْنَيَيْنِ، أَحَدُهُمَا صَحِيحٌ، وَالْآخَرُ ضَعِيفٌ وَخِلَافُ مَا أُمِرَ بِهِ الْعِبَادُ. وَإِنْ كَانَ يُدَارِي بِهِ بَعْضُ الْعُمَّالِ نَفْسَهُ مَحَبَّةً لِلْإِخْلَاصِ، وَغَيْرُهُ أَقْوَى مِنْهُ.

Wa-ammā qawlu Ibrāhīma al-Taymiyyi fa-yaḥtamilu maʿnayayni, aḥaduhumā ṣaḥīḥun, wa-al-ākharu ḍaʿīfun wa-khilāfu mā umira bihi al-ʿibādu. Wa-in kāna yudārī bihi baʿḍu al-ʿummāli nafsahu maḥabbatan li-al-ikhlāṣi, wa-ghayruhu aqwā minhu.

As for Ibrāhīm al-Taymī's statement, it admits two meanings. One is sound; the other is weak and contrary to what the servants have been commanded, even if some practitioners use it to manage their own selves out of love for sincerity, while others are stronger than they.

فَأَمَّا الْمَعْنَى الصَّحِيحُ: فَإِنْ كَانَ ذَهَبَ إِلَى أَنْ أَعْجَبَهُ الْكَلَامُ مِنْ قِبَلِ شَهْوَةِ النَّفْسِ لِلْفُضُولِ وَاللَّغْوِ وَالْحَرَامِ، كَمَا يَقُولُ الْقَائِلُ: إِنَّهُ لَيُعْجِبُنِي مِنَ الطَّعَامِ كَذَا وَكَذَا، فَصَحِيحٌ مَعْنَاهُ وَبِذَلِكَ أُمِرَ الْعِبَادُ. وَكَذَلِكَ إِذَا أَعْجَبَكَ السُّكُوتُ أَيْ: أَعْجَبَ النَّفْسَ أَنْ تَسْكُتَ عَنِ الذِّكْرِ كَسَلًا، أَوْ عَنِ الْقَوْلِ فِي الْحَقِّ بَيْنَ الْخَلْقِ لِشَهْوَةِ اسْتِبْقَاءِ مَوَدَّتِهِمْ،

Fa-ammā al-maʿnā al-ṣaḥīḥu: Fa-in kāna dhahaba ilā an aʿjabahu al-kalāmu min qibali shahwati al-nafsi li-al-fuḍūli wa-al-laghwi wa-al-ḥarāmi, ka-mā yaqūlu al-qāʾilu: Innahu la-yuʿjibunī mina al-ṭaʿāmi kadhā wa-kadhā, fa-ṣaḥīḥun maʿnāhu wa-bi-dhālika umira al-ʿibādu. Wa-ka-dhālika idhā aʿjabaka al-sukūtu ay: Aʿjaba al-nafsa an taskuta ʿani al-dhikri kasalan, aw ʿani al-qawli fī al-ḥaqqi bayna al-khalqi li-shahwati istibqāʾi mawaddatihim,

As for the sound meaning: if he meant that speaking pleased a person because the self craves needless, idle, or forbidden speech, as someone says, “I particularly like such-and-such food,” then his meaning is sound, and this is what the servants have been commanded. Likewise, “when silence pleases you” means that the self is pleased to refrain from remembrance out of laziness, or from speaking the truth among people because it craves retaining their affection,

فَتَكَلَّمْ حِينَئِذٍ وَخَالِفْ إِعْجَابَ نَفْسِكَ فِي السُّكُوتِ. فَكَأَنَّهُ قَالَ: لَا تَتَكَلَّمْ بِكُلِّ شَيْءٍ، وَلَا تَسْكُتْ عَنْ كُلِّ شَيْءٍ، وَلَكِنِ انْظُرْ مَا تَهْوَى نَفْسُكَ فَخَالِفْهَا؛ لِأَنَّ هَوَاهَا لَا يَدْعُو إِلَّا إِلَى أَمْرِ الدُّنْيَا، فَخَالِفْ دُعَاءَ هَوَاكَ، وَاتَّبِعْ أَمْرَ اللّٰهِ عَزَّ وَجَلَّ فِي الْكَلَامِ وَالسُّكُوتِ.

Fa-takallam ḥīnaʾidhin wa-khālif iʿjāba nafsika fī al-sukūti. Fa-ka-annahu qāla: Lā tatakallam bi-kulli shayʾin, wa-lā taskut ʿan kulli shayʾin, wa-lākini unẓur mā tahwā nafsuka fa-khālifhā; li-anna hawāhā lā yadʿū illā ilā amri al-dunyā, fa-khālif duʿāʾa hawāka, wa-ittabiʿ amra Allāhi ʿazza wa-jalla fī al-kalāmi wa-al-sukūti.

so speak then, and oppose your self's pleasure in silence. It is as though he said: Do not speak about everything, and do not remain silent about everything. Instead, consider what your self desires and oppose it, because its desire calls only to worldly concerns. Oppose the call of your desire and follow God's command, mighty and majestic, in speaking and remaining silent.

وَإِنْ كَانَ أَرَادَ «إِذَا أَعْجَبَكَ» مِنْ قِبَلِ الْعُجْبِ بِهِ أَوْ مِنْ قِبَلِ الرِّيَاءِ يُعْجِبُكَ أَنْ يَحْمَدُوكَ عَلَى سُكُوتِكَ أَوْ قَوْلِكَ فَاسْكُتْ وَتَكَلَّمْ. فَإِنْ كَانَ أَرَادَ مِنْ قِبَلِ الْعُجْبِ بِالْعَمَلِ الصَّالِحِ وَالْقَوْلِ بِالْخَيْرِ فَلَمْ يُؤْمَرِ الْعِبَادُ بِالتَّرْكِ، وَلَكِنْ أُمِرُوا أَنْ يَذْكُرُوا أَنَّ ذَلِكَ نِعْمَةٌ مِنَ اللّٰهِ عَزَّ وَجَلَّ، وَأَنَّ أَنْفُسَهُمْ قَدْ كَانَ هَوَاهَا خِلَافَ ذَلِكَ،

Wa-in kāna arāda “Idhā aʿjabaka” min qibali al-ʿujbi bihi aw min qibali al-riyāʾi yuʿjibuka an yaḥmadūka ʿalā sukūtika aw qawlika fa-uskut wa-takallam. Fa-in kāna arāda min qibali al-ʿujbi bi-al-ʿamali al-ṣāliḥi wa-al-qawli bi-al-khayri fa-lam yuʾmari al-ʿibādu bi-al-tarki, wa-lākin umirū an yadhkurū anna dhālika niʿmatun mina Allāhi ʿazza wa-jalla, wa-anna anfusahum qad kāna hawāhā khilāfa dhālika,

But he may have meant, “When it pleases you,” because of self-admiration over it, or because of ostentation, when you are pleased that people praise your silence or speech: then be silent and speak. If he meant self-admiration over a righteous act or good speech, the servants have not been commanded to abandon it. Rather, they have been commanded to remember that it is a blessing from God, mighty and majestic, and that their selves had desired the opposite,

فَيُلْزِمُوا قُلُوبَهُمُ الِاعْتِرَافَ لَهُ بِالْمِنَّةِ فِي ذَلِكَ. وَإِنْ كَانَ مِنْ قِبَلِ الْإِعْجَابِ بِحَمْدِ النَّاسِ، فَإِنْ كَانَ الْإِعْجَابُ هُوَ الَّذِي بَدَأَ أَوَّلًا فَأَوْلَى بِهِ السُّكُوتُ بِذَلِكَ، وَيَتْرُكُ مَا أَرَادَ بِهِ الرِّيَاءَ سُكُوتًا كَانَ أَوْ كَلَامًا كَمَا قَالَ إِبْرَاهِيمُ. وَإِنْ كَانَ الْعَقْدُ لِلّٰهِ عَزَّ وَجَلَّ أَوَّلًا وَإِنَّمَا خَطَرَ بَعْدَ الْإِخْلَاصِ الْإِعْجَابُ بِحَمْدِ النَّاسِ، فَلَمْ يُؤْمَرِ النَّاسُ فِي ذَلِكَ بِالتَّرْكِ،

Fa-yulzimū qulūbahumu al-iʿtirāfa lahu bi-al-minnati fī dhālika. Wa-in kāna min qibali al-iʿjābi bi-ḥamdi al-nāsi, fa-in kāna al-iʿjābu huwa alladhī badaʾa awwalan fa-awlā bihi al-sukūtu bi-dhālika, wa-yatruku mā arāda bihi al-riyāʾa sukūtan kāna aw kalāman ka-mā qāla Ibrāhīmu. Wa-in kāna al-ʿaqdu li-llāhi ʿazza wa-jalla awwalan wa-innamā khaṭara baʿda al-ikhlāṣi al-iʿjābu bi-ḥamdi al-nāsi, fa-lam yuʾmari al-nāsu fī dhālika bi-al-tarki,

and so to oblige their hearts to acknowledge His favor in it. If it arises from delight in people's praise, and that delight was what came first, then silence is more fitting for him on that account: he should abandon whatever he intended for ostentation, whether silence or speech, as Ibrāhīm said. But if the initial resolve was for God, mighty and majestic, and delight in people's praise occurred only after sincerity, people have not been commanded in that case to abandon the act,

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وَلَكِنْ بِالنَّفْيِ لِمَا خَطَرَ وَإِتْمَامِ الْأَعْمَالِ لِلّٰهِ عَزَّ وَجَلَّ.

Wa-lākin bi-al-nafyi li-mā khaṭara wa-itmāmi al-aʿmāli li-llāhi ʿazza wa-jalla.

but to repel what occurred to them and complete their acts for God, mighty and majestic.

وَأَمَّا قَوْلُ الْحَسَنِ رَحِمَهُ اللّٰهُ فَقَدْ يَكُونُ ذَلِكَ مِنْهُ حَضًّا لِبَعْضِ الضُّعَفَاءِ وَمَنْ ظَنَّ أَنَّهُ يُرِيدُ الشُّهْرَةَ، وَحَكَى عَنْ قَوْمٍ ضَعُفُوا فِي بَعْضِ الْأَحْوَالِ عَنْ إِرَادَةِ الْإِخْلَاصِ وَالْخَيْرِ. وَقَوْلُهُ هَذَا وَحِكَايَتُهُ هَذَا لِلنَّاسِ يَعِظُهُمْ أَشْهَرُ مِنْ رَفْعِ الْأَذَى وَمِنَ الْبُكَاءِ، وَقَدْ نَصَبَ نَفْسَهُ لِلْفُتْيَا وَالْعِظَةِ،

Wa-ammā qawlu al-Ḥasani raḥimahu Allāhu fa-qad yakūnu dhālika minhu ḥaḍḍan li-baʿḍi al-ḍuʿafāʾi wa-man ẓanna annahu yurīdu al-shuhrata, wa-ḥakā ʿan qawmin ḍaʿufū fī baʿḍi al-aḥwāli ʿan irādati al-ikhlāṣi wa-al-khayri. Wa-qawluhu hādhā wa-ḥikāyatuhu hādhā li-al-nāsi yaʿiẓuhum ashharu min rafʿi al-adhā wa-mina al-bukāʾi, wa-qad naṣaba nafsahu li-al-futyā wa-al-ʿiẓati,

As for al-Ḥasan's statement, may God have mercy on him, he may have intended it as an exhortation to some of the weak and to those he thought were seeking fame. He recounted the conduct of people who were weak in certain circumstances out of a desire for sincerity and goodness. His making this statement and recounting it to people to admonish them attracted more notice than removing something harmful or weeping. He had put himself forward to give legal opinions and admonition,

وَذَلِكَ أَشْهَرُ مِنْ كُلِّ مَا ذَكَرَ وَلَكِنْ حَضَّ عَلَى الزُّهْدِ فِي طَلَبِ الشُّهْرَةِ وَاخْتَارَ هُوَ لُزُومَ الْعِظَةِ وَالذِّكْرِ وَالْفُتْيَا؛ لِمَا وَجَدَ مِنَ الْقُوَّةِ، وَذَلِكَ أَشْهَرُ وَأَرْفَعُ مِنْ جَمِيعِ مَا ذَكَرَ عَنْ مَنْ ذَكَرَ مِنْ رَفْعِ الْأَذَى وَالْبُكَاءِ.

Wa-dhālika ashharu min kulli mā dhakara wa-lākin ḥaḍḍa ʿalā al-zuhdi fī ṭalabi al-shuhrati wa-ikhtāra huwa luzūma al-ʿiẓati wa-al-dhikri wa-al-futyā; li-mā wajada mina al-quwwati, wa-dhālika ashharu wa-arfaʿu min jamīʿi mā dhakara ʿan man dhakara min rafʿi al-adhā wa-al-bukāʾi.

which was more conspicuous than everything he mentioned. Yet he urged detachment from seeking fame, while he himself chose to persist in admonition, remembrance, and giving legal opinions because of the strength he found in himself. That was more conspicuous and prominent than all the instances of removing harmful things and weeping that he related about the people he mentioned.

وَقَدْ شَهِدَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابُهُ الْجَنَائِزَ، وَتَطَوَّعَ الْعُلَمَاءُ فِي الْجُمَعِ وَالْمَسَاجِدِ، وَاجْتَمَعُوا لِلذِّكْرِ وَالْعِلْمِ، وَنَصَبَتِ الْعُلَمَاءُ أَنْفُسَهَا وَذَلِكَ يَدُلُّ عَلَى أَنَّ أَعْمَالَ الْعَلَانِيَةِ أَفْضَلُ مِنَ التَّرْكِ لَهَا.

Wa-qad shahida al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama wa-aṣḥābuhu al-janāʾiza, wa-taṭawwaʿa al-ʿulamāʾu fī al-jumaʿi wa-al-masājidi, wa-ijtamaʿū li-al-dhikri wa-al-ʿilmi, wa-naṣabati al-ʿulamāʾu anfusahā wa-dhālika yadullu ʿalā anna aʿmāla al-ʿalāniyati afḍalu mina al-tarki lahā.

The Prophet, may God bless him and grant him peace, and his companions attended funerals. Scholars performed voluntary worship at Friday gatherings and in mosques, gathered for remembrance and learning, and put themselves forward publicly. This shows that performing acts openly is better than abandoning them.

وَأَمَّا إِبْرَاهِيمُ النَّخَعِيُّ فَقَدْ قَوِيَ فِي غَيْرِ ذَلِكَ فِيمَا هُوَ أَشْهَرُ وَأَرْفَعُ، نَصَبَ نَفْسَهُ لِلْفُتْيَا حَتَّى شَهَرَتْهُ الْعَامَّةُ.

Wa-ammā Ibrāhīmu al-Nakhaʿiyyu fa-qad qawiya fī ghayri dhālika fī-mā huwa ashharu wa-arfaʿu, naṣaba nafsahu li-al-futyā ḥattā shaharat-hu al-ʿāmmatu.

As for Ibrāhīm al-Nakhaʿī, he showed strength elsewhere in something more conspicuous and prominent: he put himself forward to give legal opinions until the public made him famous.

وَقَوْلُ عُثْمَانَ فِي إِخْبَارِهِ عَنْ نَفْسِهِ مِنْ قِرَاءَةٍ فِي كُلِّ يَوْمٍ أَقْوَى فِي الْفَضْلِ مِنْ إِطْبَاقِ إِبْرَاهِيمَ الْمُصْحَفَ. وَقَعَدَ ابْنُ عَبَّاسٍ رَضِيَ اللّٰهُ عَنْهُ يَبْكِي وَهُوَ يَقْرَأُ فِي مُصْحَفٍ حِينَ ذَكَرَ أَصْحَابَ السَّبْتِ، حَتَّى سَأَلَهُ عِكْرِمَةُ عَنْ بُكَائِهِ فَأَخْبَرَهُ ذَلِكَ!

Wa-qawlu ʿUthmāna fī ikhbārihi ʿan nafsihi min qirāʾatin fī kulli yawmin aqwā fī al-faḍli min iṭbāqi Ibrāhīma al-muṣḥafa. Wa-qaʿada Ibnu ʿAbbāsin raḍiya Allāhu ʿanhu yabkī wa-huwa yaqraʾu fī muṣḥafin ḥīna dhakara aṣḥāba al-sabti, ḥattā saʾalahu ʿIkrimatu ʿan bukāʾihi fa-akhbarahu dhālika!

ʿUthmān's statement disclosing his daily reading shows greater strength in doing good than Ibrāhīm's closing the Qurʾan. Ibn ʿAbbās, may God be pleased with him, sat weeping as he read from a copy of the Qurʾan when he recalled the people of the Sabbath, until ʿIkrima asked him why he was weeping and he told him!

فَالسِّرُّ أَفْضَلُ، وَعَمَلُ الْعَلَانِيَةِ أَوْلَى مَعَ الْإِخْلَاصِ وَالْمُجَاهَدَةِ لِمَا يَعْرِضُ إِذَا لَمْ يُمْكِنْ عَمَلُ السِّرِّ، وَإِلَّا أَصَابَ الْعَدُوُّ حَاجَتَهُ وَأُطِيعَ فِي تَضْيِيعِ الطَّاعَةِ.

Fa-al-sirru afḍalu, wa-ʿamalu al-ʿalāniyati awlā maʿa al-ikhlāṣi wa-al-mujāhadati li-mā yaʿriḍu idhā lam yumkin ʿamalu al-sirri, wa-illā aṣāba al-ʿaduwwu ḥājatahu wa-uṭīʿa fī taḍyīʿi al-ṭāʿati.

Secrecy is better. But when acting in secret is impossible, acting openly is preferable, with sincerity and a struggle against whatever arises. Otherwise, the enemy gets what he wants and is obeyed in the neglect of obedience.

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بَابُ هَلْ يَجُوزُ تَرْكُ الْعَمَلِ مِنْ أَجْلِ الرِّيَاءِ ؟

Bābu hal yajūzu tarku al-ʿamali min ʾajli al-riyāʾi?

Chapter: Is it permissible to abandon an act because of ostentation?

قُلْتُ : فَهَلْ أَتْرُكُ الْعَمَلَ مِنْ أَجْلِ الرِّيَاءِ وَيَكُونُ ذَلِكَ أَوْلَى بِي ؟

Qultu: Fa-hal ʾatruku al-ʿamala min ʾajli al-riyāʾi wa-yakūnu dhālika ʾawlā bī?

I said: “Should I abandon an act because of ostentation? Would that be better for me?”

قَالَ : نَعَمْ إِنَّ خَطَرَاتِ الرِّيَاءِ ثَلَاثُ خَطَرَاتٍ فِي ثَلَاثَةِ أَحْوَالٍ : خَطْرَةٌ قَبْلَ الْعَمَلِ وَلَا يَعْتَقِدُ مَعَهَا الْقَلْبُ الْعَمَلَ لِلّٰهِ عَزَّ وَجَلَّ . فَتِلْكَ الْخَطْرَةُ لَا تُطَاعُ وَلَا يُعْمَلُ الْعَمَلُ عَلَى ذَلِكَ إِلَّا أَنْ يَسْخُوَ قَلْبُهُ بِهِ لِلّٰهِ عَزَّ وَجَلَّ وَيَنْفِيَ مَا سِوَى ذَلِكَ .

Qāla: Naʿam ʾinna khaṭarāti al-riyāʾi thalāthu khaṭarātin fī thalāthati ʾaḥwālin: khaṭratun qabla al-ʿamali wa-lā yaʿtaqidu maʿahā al-qalbu al-ʿamala li-llāhi ʿazza wa-jalla. Fa-tilka al-khaṭratu lā tuṭāʿu wa-lā yuʿmalu al-ʿamalu ʿalā dhālika ʾillā ʾan yaskhuwa qalbuhu bihi li-llāhi ʿazza wa-jalla wa-yanfiya mā siwā dhālika.

He said: “Yes. Impulses toward ostentation are of three kinds, arising in three circumstances: an impulse before the act, when the heart has no accompanying intention to perform the act for God, mighty and majestic. That impulse must not be obeyed, and the act must not be performed on that basis, unless his heart willingly offers it to God, mighty and majestic, and rejects everything else.

وَخَطْرَةٌ قَبْلَ الْعَمَلِ مَعَ الْعَقْدِ لِلّٰهِ عَزَّ وَجَلَّ ، فَذَلِكَ الْعَمَلُ يَدْخُلُ فِيهِ وَيَنْفِي الْخَطْرَةَ .

Wa-khaṭratun qabla al-ʿamali maʿa al-ʿaqdi li-llāhi ʿazza wa-jalla, fa-dhālika al-ʿamalu yadkhulu fīhi wa-yanfī al-khaṭrata.

“There is also an impulse before the act, alongside an intention directed to God, mighty and majestic. He should begin that act and reject the impulse.

وَخَطْرَةٌ بَعْدَ الدُّخُولِ فِي الْعَمَلِ بِالْإِخْلَاصِ لِلّٰهِ عَزَّ وَجَلَّ ، فَذَلِكَ يُنْفَى عَنِ الْقَلْبِ ، وَيَمْضِي الْعَبْدُ فِي الْعَمَلِ عَلَى مَا نَوَى أَوَّلًا .

Wa-khaṭratun baʿda al-dukhūli fī al-ʿamali bi-al-ʾikhlāṣi li-llāhi ʿazza wa-jalla, fa-dhālika yunfā ʿani al-qalbi, wa-yamḍī al-ʿabdu fī al-ʿamali ʿalā mā nawā ʾawwalan.

“And there is an impulse after beginning the act in sincerity toward God, mighty and majestic. That should be expelled from the heart, while the servant continues the act according to his original intention.”

قُلْتُ : فَهَلْ مِنَ الْعَمَلِ مَا نُدِبَ الْعَبْدُ إِلَى تَرْكِهِ وَإِنْ أَرَادَ اللّٰهَ عَزَّ وَجَلَّ بِذَلِكَ ؟

Qultu: Fa-hal mina al-ʿamali mā nudiba al-ʿabdu ʾilā tarkihi wa-ʾin ʾarāda Allāha ʿazza wa-jalla bi-dhālika?

I said: “Are there acts the servant is encouraged to leave, even if he intends God, mighty and majestic, through them?”

قَالَ : نَعَمْ ، إِنَّ الْأَعْمَالَ عَلَى قِسْمَيْنِ : أَعْمَالٌ عَامَّةٌ ؛ كَالصَّوْمِ وَالصَّلَاةِ ، وَالْغَزْوِ وَالْجِهَادِ ، وَالذِّكْرِ ، وَالْأَمْرِ وَالنَّهْيِ ، وَمَا أَشْبَهَ ذَلِكَ ، وَأَعْمَالٌ خَاصَّةٌ لِلْخَوَاصِّ : كَالْقَضَاءِ وَالْخِلَافَةِ وَالْإِمْرَةِ ، وَالِانْتِصَابِ لِلْخَلْقِ بِالدُّعَاءِ إِلَى اللّٰهِ عَزَّ وَجَلَّ ، وَالْفَتْوَى .

Qāla: Naʿam, ʾinna al-ʾaʿmāla ʿalā qismayni: ʾaʿmālun ʿāmmatun; ka-al-ṣawmi wa-al-ṣalāti, wa-al-ghazwi wa-al-jihādi, wa-al-dhikri, wa-al-ʾamri wa-al-nahyi, wa-mā ʾashbaha dhālika, wa-ʾaʿmālun khāṣṣatun li-al-khawāṣṣi: ka-al-qaḍāʾi wa-al-khilāfati wa-al-ʾimrati, wa-al-intiṣābi li-al-khalqi bi-al-duʿāʾi ʾilā Allāhi ʿazza wa-jalla, wa-al-fatwā.

He said: “Yes. Acts fall into two categories: general acts, such as fasting and prayer, campaigning and striving in God’s cause, remembrance, enjoining and forbidding, and similar things; and special acts for those of exceptional capacity, such as judging, holding the caliphate or exercising authority, placing oneself before people to call them to God, mighty and majestic, and issuing legal opinions.

وَمِنْ ذَلِكَ ضَرْبُ عُمَرَ رَضِيَ اللّٰهُ عَنْهُ أُبَيًّا حِينَ رَأَى قَوْمًا يَتْبَعُونَهُ وَهُوَ فِي غَيْرِ ذَلِكَ يَقُولُ : إِنَّهُ سَيِّدُ الْمُسْلِمِينَ ! وَقَالَ أَيْضًا : هَذَا أُبَيٌّ سَيِّدُ الْقُرَّاءِ ! وَقَدْ كَانَ عُمَرُ ، رَضِيَ اللّٰهُ عَنْهُ ، يَقُومُ يَعِظُ وَيَخْطُبُ . وَكَطَلَبِ الدُّنْيَا بَعْدَ الْقَوَامِ لِيُنْفِقَ فِي أَمْرِ الْآخِرَةِ .

Wa-min dhālika ḍarbu ʿUmara raḍiya Allāhu ʿanhu ʾUbayyan ḥīna raʾā qawman yatbaʿūnahu wa-huwa fī ghayri dhālika yaqūlu: ʾInnahu sayyidu al-muslimīna! Wa-qāla ʾayḍan: Hādhā ʾUbayyun sayyidu al-qurrāʾi! Wa-qad kāna ʿUmaru, raḍiya Allāhu ʿanhu, yaqūmu yaʿiẓu wa-yakhṭubu. Wa-ka-ṭalabi al-dunyā baʿda al-qawāmi li-yunfiqa fī ʾamri al-ʾākhirati.

“An example is ʿUmar, may God be pleased with him, striking Ubayy when he saw people following him, although on another occasion he said, ‘He is the foremost of the Muslims!’ He also said, ‘This is Ubayy, foremost among the Qurʾan reciters!’ Yet ʿUmar, may God be pleased with him, himself used to stand up to admonish people and preach. Another example is seeking worldly wealth beyond one’s maintenance in order to spend it on matters of the hereafter.

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فَيُؤْمَرُ الْعَوَامُّ بِتَرْكِ ذَلِكَ كُلِّهِ ، إِذْ كَانَ لَا يَقُومُ بِهِ إِلَّا الْخَوَاصُّ الْأَقْوِيَاءُ الَّذِينَ لَا تُمِيلُهُمُ الدُّنْيَا وَلَا يَسْتَنْفِرُهُمُ الطَّمَعُ ، وَاللّٰهُ عَزَّ وَجَلَّ فِي صُدُورِهِمْ أَهْيَبُ مِنْ خَلْقِهِ ، وَالزُّهْدُ فِيهَا قَدْ لَزِمَ قُلُوبَهُمْ بِحَقِيقَةِ الْبَصَائِرِ بِالْعِلْمِ وَمُكَابَدَةِ عَدُوِّهِمْ بِقُوَّةِ مَا عَوَّدَهُمُ اللّٰهُ عَزَّ وَجَلَّ مِنَ الرَّدِّ عَلَيْهِ ،

Fa-yuʾmaru al-ʿawāmmu bi-tarki dhālika kullihi, ʾidh kāna lā yaqūmu bihi ʾillā al-khawāṣṣu al-ʾaqwiyāʾu alladhīna lā tumīluhumu al-dunyā wa-lā yastanfiruhumu al-ṭamaʿu, wa-Allāhu ʿazza wa-jalla fī ṣudūrihim ʾahyabu min khalqihi, wa-al-zuhdu fīhā qad lazima qulūbahum bi-ḥaqīqati al-baṣāʾiri bi-al-ʿilmi wa-mukābadati ʿaduwwihim bi-quwwati mā ʿawwadahumu Allāhu ʿazza wa-jalla mina al-raddi ʿalayhi,

“Ordinary people are therefore told to leave all of that, since only those of exceptional strength can fulfill it: those whom this world cannot sway and greed cannot rouse; in whose hearts God, mighty and majestic, commands greater awe than His creatures; and whose hearts remain firmly detached from the world through genuine insight grounded in knowledge and through struggling against their enemy with the strength of the resistance God, mighty and majestic, has accustomed them to offer him.

فَمَنْ أَخْطَأَ طَرِيقَ أُولَئِكَ دَخَلَ عَلَيْهِ مِنَ الضَّرَرِ فِي تِلْكَ الْأَعْمَالِ أَكْثَرُ مِنَ الْمَنْفَعَةِ ، وَكَذَلِكَ رَأَيْنَاهُمْ يَأْمُرُونَ بِتَرْكِ الْخِلَافَةِ وَتَرْكِ الْعَرْضِ لَهَا ، وَكَذَلِكَ الْإِمَارَةُ .

Fa-man ʾakhṭaʾa ṭarīqa ʾulāʾika dakhala ʿalayhi mina al-ḍarari fī tilka al-ʾaʿmāli ʾaktharu mina al-manfaʿati, wa-kadhālika raʾaynāhum yaʾmurūna bi-tarki al-khilāfati wa-tarki al-ʿarḍi lahā, wa-kadhālika al-ʾimāratu.

“Anyone who fails to follow their path incurs more harm than benefit in those activities. Thus we have seen them counsel people to leave the caliphate alone and refrain from putting themselves forward for it, and likewise for positions of authority.

وَمِنْ ذَلِكَ حَدِيثُ عَبْدِ الرَّحْمَنِ بْنِ سَمُرَةَ أَنَّ النَّبِيَّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ قَالَ لَهُ :

Wa-min dhālika ḥadīthu ʿAbdi al-Raḥmāni bni Samurata ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama qāla lahu:

“An example is the report of ʿAbd al-Raḥmān ibn Samura that the Prophet, may God bless him and grant him peace, said to him:

« يَا عَبْدَ الرَّحْمَنِ لَا تَسْأَلِ الْإِمَارَةَ فَإِنَّكَ إِنْ سَأَلْتَهَا لَمْ تُعَنْ عَلَيْهَا ، وَإِنْ أُوتِيتَهَا عَنْ غَيْرِ مَسْأَلَةٍ أُعِنْتَ عَلَيْهَا » .

«Yā ʿAbda al-Raḥmāni lā tasʾali al-ʾimārata fa-ʾinnaka ʾin saʾaltahā lam tuʿan ʿalayhā, wa-ʾin ʾūtītahā ʿan ghayri masʾalatin ʾuʿinta ʿalayhā».

“‘ʿAbd al-Raḥmān, do not ask for authority. If you ask for it, you will not be helped in exercising it; if you receive it without asking, you will be helped in exercising it.’

وَقَالَ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ : « لَا نُوَلِّي أَمْرَنَا هَذَا مَنْ سَأَلَنَاهُ » .

Wa-qāla ṣallā Allāhu ʿalayhi wa-sallama: «Lā nuwallī ʾamranā hādhā man saʾalanāhu».

“He also said, may God bless him and grant him peace: ‘We do not entrust this authority of ours to anyone who asks us for it.’

وَقَدْ تَعَرَّضَ لِلصَّلَاةِ وَالصِّيَامِ وَالْغَزْوِ وَغَيْرِهِ قَوِيُّهُمْ وَضَعِيفُهُمْ .

Wa-qad taʿarraḍa li-al-ṣalāti wa-al-ṣiyāmi wa-al-ghazwi wa-ghayrihi qawiyyuhum wa-ḍaʿīfuhum.

“Yet their strong and weak alike undertook prayer, fasting, campaigning, and other such acts.

وَقَدْ سَأَلَ قَوْمٌ النَّبِيَّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ أَنْ يُغْزِيَهُمْ ، وَبَكَوْا لَمَّا لَمْ يَجِدُوا مَا يُنْفِقُونَ . فَأَثْنَى اللّٰهُ عَزَّ وَجَلَّ عَلَيْهِمْ بِذَلِكَ ! فَلَمْ يَجْعَلِ النَّبِيُّ الْإِمَارَةَ كَذَلِكَ ، وَقَالَ : « إِنَّكُمْ تَحْرِصُونَ عَلَى الْإِمَارَةِ ، وَإِنَّهَا حَسْرَةٌ يَوْمَ الْقِيَامَةِ وَنَدَامَةٌ إِلَّا مَنْ أَخَذَهَا بِحَقِّهَا » .

Wa-qad saʾala qawmun al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama ʾan yughziyahum, wa-bakaw lammā lam yajidū mā yunfiqūna. Fa-ʾathnā Allāhu ʿazza wa-jalla ʿalayhim bi-dhālika! Fa-lam yajʿali al-nabiyyu al-ʾimārata kadhālika, wa-qāla: «ʾInnakum taḥriṣūna ʿalā al-ʾimārati, wa-ʾinnahā ḥasratun yawma al-qiyāmati wa-nadāmatun ʾillā man ʾakhadhahā bi-ḥaqqihā».

“Some people asked the Prophet, may God bless him and grant him peace, to send them on campaign, and wept when they could find nothing to spend. God, mighty and majestic, praised them for that! The Prophet did not treat authority in the same way. He said: ‘You are eager for authority, but on the Day of Resurrection it will bring anguish and regret, except for one who takes it up as it deserves.’

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وَقَالَ : « نِعْمَتِ الْمُرْضِعَةُ وَبِئْسَتِ الْفَاطِمَةُ » وَلَمْ يَذُمَّهُمْ أَنْ يَحْرِصُوا عَلَى الصَّلَاةِ وَالْغَزْوِ وَالصِّيَامِ .

Wa-qāla: «Niʿmati al-murḍiʿatu wa-biʾsati al-fāṭimatu» wa-lam yadhummahum ʾan yaḥriṣū ʿalā al-ṣalāti wa-al-ghazwi wa-al-ṣiyāmi.

“He said: ‘What a fine wet nurse, and what a wretched weaner!’ But he did not blame them for being eager for prayer, campaigning, and fasting.

وَقَالَ أَبُو بَكْرٍ رَضِيَ اللّٰهُ عَنْهُ لِرَافِعِ بْنِ عَمِيرَةَ : لَا تَأَمَّرَنَّ عَلَى اثْنَيْنِ . ثُمَّ وَلِيَ الْخِلَافَةَ فَقَامَ بِهَا ، وَقَدْ قَالَ لَهُ رَافِعٌ : أَلَمْ تَقُلْ لِي : لَا تَأَمَّرَنَّ عَلَى اثْنَيْنِ ، وَأَنْتَ قَدْ وَلِيتَ أَمْرَ أُمَّةِ مُحَمَّدٍ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ ؟ قَالَ : بَلَى ، وَأَنَا أَقُولُ ذَلِكَ لَكَ ، فَمَنْ لَمْ يَعْدِلْ فِيهَا فَعَلَيْهِ بَهْلَةُ اللّٰهِ .

Wa-qāla ʾAbū Bakrin raḍiya Allāhu ʿanhu li-Rāfiʿi bni ʿAmīrata: Lā taʾammaranna ʿalā ithnayni. Thumma waliya al-khilāfata fa-qāma bihā, wa-qad qāla lahu Rāfiʿun: ʾA-lam taqul lī: lā taʾammaranna ʿalā ithnayni, wa-ʾanta qad walīta ʾamra ʾummati Muḥammadin ṣallā Allāhu ʿalayhi wa-sallama? Qāla: Balā, wa-ʾanā ʾaqūlu dhālika laka, fa-man lam yaʿdil fīhā fa-ʿalayhi bahlatu Allāhi.

“Abū Bakr, may God be pleased with him, said to Rāfiʿ ibn ʿAmīra: ‘Never assume command over even two people.’ He then took charge of the caliphate and fulfilled its duties. Rāfiʿ said to him: ‘Did you not tell me, “Never assume command over two people,” when you have now taken charge of the community of Muḥammad, may God bless him and grant him peace?’ He replied: ‘Yes, and I still say that to you. Whoever does not act justly in it incurs God’s curse.’

يَعْنِي : لَعْنَةَ اللّٰهِ عَزَّ وَجَلَّ .

Yaʿnī: laʿnata Allāhi ʿazza wa-jalla.

“He means the curse of God, mighty and majestic.

وَقَالَ أَيْضًا : لَمَّا قُبِضَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ وَلَمْ يَذَرْنِي أَصْحَابِي . فَقَالَ رَافِعُ بْنُ عَمِيرَةَ :

Wa-qāla ʾayḍan: Lammā qubiḍa al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama wa-lam yadharnī ʾaṣḥābī. Fa-qāla Rāfiʿu bnu ʿAmīrata:

“He also said: ‘When the Prophet, may God bless him and grant him peace, was taken in death, my companions would not leave me alone.’ Rāfiʿ ibn ʿAmīra said:

فَمَا زَالَ يَعْتَذِرُ إِلَيَّ حَتَّى عَذَرْتُهُ .

Fa-mā zāla yaʿtadhiru ʾilayya ḥattā ʿadhartuhu.

“‘He kept explaining himself to me until I accepted his explanation.’

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وَقَالَ عُمَرُ رَضِيَ اللّٰهُ عَنْهُ : مَنْ يَأْخُذُهَا مِنِّي بِمَا فِيهَا ؟ وَوَدِدْتُ ذَلِكَ ، لِأَنَّ الْقَوْلَ مِنَ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ قَدْ تَقَدَّمَ فِيهَا : « مَا مِنْ وَالٍ يَلِي عَشَرَةً إِلَّا جَاءَ يَوْمَ الْقِيَامَةِ مَغْلُولَةً يَدَاهُ إِلَى عُنُقِهِ ، أَطْلَقَهُ الْعَدْلُ أَوْ أَوْبَقَهُ الْجَوْرُ » رَوَاهُ عَنْهُ مَعْقِلُ بْنُ يَسَارٍ .

Wa-qāla ʿUmaru raḍiya Allāhu ʿanhu: Man yaʾkhudhuhā minnī bi-mā fīhā? Wa-wadidtu dhālika, li-ʾanna al-qawla mina al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama qad taqaddama fīhā: «Mā min wālin yalī ʿasharatan ʾillā jāʾa yawma al-qiyāmati maghlūlatan yadāhu ʾilā ʿunuqihi, ʾaṭlaqahu al-ʿadlu ʾaw ʾawbaqahu al-jawru» rawāhu ʿanhu Maʿqilu bnu Yasārin.

“ʿUmar, may God be pleased with him, said: ‘Who will take it from me with all it entails? I would welcome that.’ For the Prophet, may God bless him and grant him peace, had already said concerning it: ‘No ruler in charge of ten people will come on the Day of Resurrection without his hands fettered to his neck: justice will release him, or injustice destroy him.’ Maʿqil ibn Yasār related this from him.

Source page 333

وَوَلَّى عُمَرُ رَجُلًا فَقَالَ لَهُ : يَا أَمِيرَ الْمُؤْمِنِينَ ، أَشِرْ عَلَيَّ . فَقَالَ : اجْلِسْ وَاكْتُمْ عَلَيَّ .

Wa-wallā ʿUmaru rajulan fa-qāla lahu: Yā ʾamīra al-muʾminīna, ʾashir ʿalayya. Fa-qāla: Ijlis wa-uktum ʿalayya.

“ʿUmar appointed a man, who said to him: ‘Commander of the Faithful, advise me.’ He said: ‘Stay where you are, and keep what I have told you private.’

وَرَوَى الْحَسَنُ أَنَّ رَجُلًا وَلَّاهُ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ لِلنَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ : خِرْ لِي . فَقَالَ :

Wa-rawā al-Ḥasanu ʾanna rajulan wallāhu al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama, fa-qāla li-al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: Khir lī. Fa-qāla:

“Al-Ḥasan related that a man whom the Prophet, may God bless him and grant him peace, appointed said to the Prophet, may God bless him and grant him peace: ‘Choose what is best for me.’ He said:

« اجْلِسْ » .

«Ijlis».

“‘Stay where you are.’

وَرُوِيَ هَذَا الْحَدِيثُ عَنْ غَيْرِ الْحَسَنِ مُتَّصِلَ الْإِسْنَادِ أَنَّ النَّبِيَّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ قَالَ لِلرَّجُلِ الَّذِي قَالَ لَهُ : خِرْ لِي . قَالَ : « اجْلِسْ » .

Wa-ruwiya hādhā al-ḥadīthu ʿan ghayri al-Ḥasani muttaṣila al-ʾisnādi ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama qāla li-al-rajuli alladhī qāla lahu: Khir lī. Qāla: «Ijlis».

“This report was also related through someone other than al-Ḥasan, with an uninterrupted chain of transmission: the Prophet, may God bless him and grant him peace, addressed the man who had said to him, ‘Choose what is best for me.’ He said: ‘Stay where you are.’

وَإِيَّاهَا عَنَى عُمَرُ بْنُ عَبْدِ الْعَزِيزِ حِينَ قَامَ إِلَى الْمِنْبَرِ يَجُرُّ رِدَاءَهُ وَتَسِيلُ دُمُوعُهُ مِنَ الْبُكَاءِ .

Wa-ʾiyyāhā ʿanā ʿUmaru bnu ʿAbdi al-ʿAzīzi ḥīna qāma ʾilā al-minbari yajurru ridāʾahu wa-tasīlu dumūʿuhu mina al-bukāʾi.

“That authority was what concerned ʿUmar ibn ʿAbd al-ʿAzīz when he rose to go to the pulpit, dragging his cloak, his tears flowing as he wept.

وَكَذَلِكَ الْقَضَاءُ : لَمْ يَزَلِ النَّاسُ يَتَّقُونَهُ وَيَفِرُّونَ مِنْهُ ، لِمَا تَقَدَّمَ مِنَ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ مِنْ قَوْلِهِ : « الْقُضَاةُ ثَلَاثَةٌ : اثْنَانِ فِي النَّارِ ، وَوَاحِدٌ فِي الْجَنَّةِ » . يَرْوِيهِ عَنْهُ بُرَيْدَةُ .

Wa-kadhālika al-qaḍāʾu: lam yazali al-nāsu yattaqūnahu wa-yafirrūna minhu, li-mā taqaddama mina al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama min qawlihi: «Al-quḍātu thalāthatun: ithnāni fī al-nāri, wa-wāḥidun fī al-jannati». Yarwīhi ʿanhu Buraydatu.

“Judging is similar. People have always guarded against it and fled from it because of the Prophet’s earlier saying, may God bless him and grant him peace: ‘Judges are of three kinds: two are in the Fire and one in the Garden.’ Burayda relates it from him.

وَقَوْلِهِ عَلَيْهِ السَّلَامُ : « فَمَنِ اسْتُقْضِيَ فَقَدْ ذُبِحَ بِغَيْرِ سِكِّينٍ » .

Wa-qawlihi ʿalayhi al-salāmu: «Fa-mani istuqḍiya fa-qad dhubiḥa bi-ghayri sikkīnin».

“And because of his saying, peace be upon him: ‘Whoever is appointed a judge has been slaughtered without a knife.’

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وَكَذَلِكَ الدُّنْيَا : أُمِرُوا بِأَخْذِ الْقَوَامِ مِنْهَا ، وَنُهُوا عَنْ طَلَبِ الْفَضْلِ ؛ لَا أَنَّهُ مُحَرَّمٌ ، وَلَكِنَّهُ لَا يَسْلَمُ فِي طَلَبِ الدُّنْيَا إِلَّا الْأَبْطَالُ الزَّاهِدُونَ الْعَالِمُونَ بِاللّٰهِ عَزَّ وَجَلَّ وَأَيَّامِهِ .

Wa-kadhālika al-dunyā: ʾumirū bi-ʾakhdhi al-qawāmi minhā, wa-nuhū ʿan ṭalabi al-faḍli; lā ʾannahu muḥarramun, wa-lākinnahu lā yaslamu fī ṭalabi al-dunyā ʾillā al-ʾabṭālu al-zāhidūna al-ʿālimūna bi-Allāhi ʿazza wa-jalla wa-ʾayyāmihi.

“The same applies to worldly wealth. They were told to take from it what maintained them, and forbidden to seek a surplus. This is not because doing so is unlawful, but because only the champions of renunciation, who know God, mighty and majestic, and His days of intervention, remain unharmed while seeking worldly wealth.

وَقَدْ رُوِيَ عَنِ الْحَسَنِ : أَنَّهُ سُئِلَ عَنْ رَجُلٍ طَلَبَ الْقُوتَ ثُمَّ أَمْسَكَ ، وَآخَرَ طَلَبَ فَوْقَ قُوتِهِ ثُمَّ تَصَدَّقَ بِهِ ، فَقَالَ : الْقَاعِدُ أَفْضَلُ . مِمَّا يَعْرِفُونَ مِنْ قِلَّةِ سَلَامَتِهِ فِي طَلَبِ الدُّنْيَا ، وَأَنَّ مِنَ الزُّهْدِ تَرْكَهَا ، إِلَّا لِلْقُرْبَةِ لِلّٰهِ عَزَّ وَجَلَّ ! فَخَشُوا أَنْ يَزْدَادُوا بُعْدًا مِنَ اللّٰهِ عَزَّ وَجَلَّ ، إِذَا طَلَبُوهَا ، لِفِتْنَتِهَا وَشُغْلِ الْقَلْبِ بِهَا .

Wa-qad ruwiya ʿani al-Ḥasani: ʾannahu suʾila ʿan rajulin ṭalaba al-qūta thumma ʾamsaka, wa-ʾākhara ṭalaba fawqa qūtihi thumma taṣaddaqa bihi, fa-qāla: Al-qāʿidu ʾafḍalu. Mimmā yaʿrifūna min qillati salāmatihi fī ṭalabi al-dunyā, wa-ʾanna mina al-zuhdi tarkahā, ʾillā li-al-qurbati li-llāhi ʿazza wa-jalla! Fa-khashū ʾan yazdādū buʿdan mina Allāhi ʿazza wa-jalla, ʾidhā ṭalabūhā, li-fitnatihā wa-shughli al-qalbi bihā.

“It is related of al-Ḥasan that he was asked about a man who sought his sustenance and then stopped, and another who sought more than his sustenance and gave the surplus in charity. He said: ‘The one who stays back is better.’ This reflects their knowledge of how rarely a person remains unharmed in seeking worldly wealth, and that renunciation includes leaving it alone, except to draw near to God, mighty and majestic! They feared that seeking it would take them further from God, mighty and majestic, because of its temptation and the way it occupies the heart.

وَقَالَ أَبُو الدَّرْدَاءِ : مَا يَسُرُّنِي أَنِّي قُمْتُ عَلَى دَرَجِ مَسْجِدِ دِمَشْقَ أُصِيبُ كُلَّ يَوْمٍ خَمْسِينَ دِينَارًا أَتَصَدَّقُ بِهَا ، أَمَا إِنِّي لَا أُحَرِّمُ الْبَيْعَ وَالشِّرَاءَ ، وَلَكِنْ أُرِيدُ أَنْ أَكُونَ مِنَ الَّذِينَ لَا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَنْ ذِكْرِ اللّٰهِ عَزَّ وَجَلَّ . وَفِي حَدِيثٍ آخَرَ : لِئَلَّا تَشْغَلَنِي عَنِ الذِّكْرِ . وَكِلَا الْمَعْنَيَيْنِ وَاحِدٌ .

Wa-qāla ʾAbū al-Dardāʾi: Mā yasurrunī ʾannī qumtu ʿalā daraji masjidi Dimashqa ʾuṣību kulla yawmin khamsīna dīnāran ʾataṣaddaqu bihā, ʾamā ʾinnī lā ʾuḥarrimu al-bayʿa wa-al-shirāʾa, wa-lākin ʾurīdu ʾan ʾakūna mina alladhīna lā tulhīhim tijāratun wa-lā bayʿun ʿan dhikri Allāhi ʿazza wa-jalla. Wa-fī ḥadīthin ʾākhara: Li-ʾallā tashghalanī ʿani al-dhikri. Wa-kilā al-maʿnayayni wāḥidun.

“Abū al-Dardāʾ said: ‘It would not please me to stand on the steps of the mosque of Damascus earning fifty dinars every day to give in charity. I am certainly not declaring buying and selling unlawful, but I want to be among those whom neither trade nor sale distracts from remembering God, mighty and majestic.’ In another report: ‘So that it does not keep me from remembrance.’ The two expressions have the same meaning.

وَقَالَ : كُنْتُ تَاجِرًا قَبْلَ أَنْ يُبْعَثَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ ، فَلَمَّا أَسْلَمْتُ أَرَدْتُ الْعِبَادَةَ وَالتِّجَارَةَ ، فَلَمْ يَجْتَمِعَا لِي فَتَرَكْتُ التِّجَارَةَ .

Wa-qāla: Kuntu tājiran qabla ʾan yubʿatha al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama, fa-lammā ʾaslamtu ʾaradtu al-ʿibādata wa-al-tijārata, fa-lam yajtamiʿā lī fa-taraktu al-tijārata.

“He said: ‘I was a merchant before the Prophet, may God bless him and grant him peace, was sent. When I accepted Islam, I wanted both worship and trade. I could not combine them, so I left trade.’

فَأَخْبَرَ أَنَّهُ لَا يُمْكِنُهُ التِّجَارَةُ إِلَّا أَنْ يَلْهُوَ عَنْ ذِكْرِ اللّٰهِ عَزَّ وَجَلَّ ، وَيَشْتَغِلَ عَنْهُ ، وَلَمْ يَقُلْ : لَا يُعْجِبُنِي أَنْ أَتَّجِرَ فَأُصِيبَ كُلَّ يَوْمٍ خَمْسِينَ دِينَارًا وَأَتَصَدَّقَ بِهَا ، وَلَا يُلْهِينِي ذَلِكَ عَنْ ذِكْرِ اللّٰهِ عَزَّ وَجَلَّ وَلَا يَشْغَلُنِي .

Fa-ʾakhbara ʾannahu lā yumkinuhu al-tijāratu ʾillā ʾan yalhuwa ʿan dhikri Allāhi ʿazza wa-jalla, wa-yashtaghila ʿanhu, wa-lam yaqul: Lā yuʿjibunī ʾan ʾattajira fa-ʾuṣība kulla yawmin khamsīna dīnāran wa-ʾataṣaddaqa bihā, wa-lā yulhīnī dhālika ʿan dhikri Allāhi ʿazza wa-jalla wa-lā yashghalunī.

“He explained that he could not trade without becoming distracted from remembering God, mighty and majestic, and occupied with something else. He did not say: ‘I would not like to trade, earn fifty dinars every day, and give them in charity, even though doing so would neither distract me from remembering God, mighty and majestic, nor occupy me.’

وَقَدْ أَجْمَعَ الْمُسْلِمُونَ عَلَى أَنَّ مَنْ وَلِيَ الْخِلَافَةَ أَوِ الْإِمَارَةَ أَوِ الْقَضَاءَ أَوْ قَامَ بِالدُّعَاءِ إِلَى اللّٰهِ عَزَّ وَجَلَّ وَالْفُتْيَا فَسَلِمَ أَنَّ ذَلِكَ أَفْضَلُ مِنْ جَمِيعِ النَّاسِ .

Wa-qad ʾajmaʿa al-muslimūna ʿalā ʾanna man waliya al-khilāfata ʾawi al-ʾimārata ʾawi al-qaḍāʾa ʾaw qāma bi-al-duʿāʾi ʾilā Allāhi ʿazza wa-jalla wa-al-futyā fa-salima ʾanna dhālika ʾafḍalu min jamīʿi al-nāsi.

“Muslims agree that someone who takes charge of the caliphate, authority, or judging, or undertakes to call people to God, mighty and majestic, and issue legal opinions, and remains unharmed in doing so, is better than all other people.

Source page 335

مِنْ ذَلِكَ قَوْلُهُ : « لَيَوْمٌ مِنْ إِمَامٍ عَادِلٍ خَيْرٌ مِنْ عِبَادَةِ الرَّجُلِ وَحْدَهُ سِتِّينَ عَامًا » .

Min dhālika qawluhu: «La-yawmun min ʾimāmin ʿādilin khayrun min ʿibādati al-rajuli waḥdahu sittīna ʿāman».

“An example is his saying: ‘One day of a just ruler is certainly better than a man’s worship on his own for sixty years.’

وَقَالَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ : « أَيُّمَا دَاعٍ دَعَا إِلَى هُدًى فَاتُّبِعَ عَلَيْهِ كَانَ لَهُ أَجْرُهُ وَأَجْرُ مَنْ تَبِعَهُ » .

Wa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «ʾAyyumā dāʿin daʿā ʾilā hudan fa-uttubiʿa ʿalayhi kāna lahu ʾajruhu wa-ʾajru man tabiʿahu».

“The Prophet, may God bless him and grant him peace, said: ‘Anyone who calls others to guidance and is followed in it will have his own reward and the reward of those who follow him.’

وَقَالَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ : « أَوَّلُ مَنْ يَدْخُلُ الْجَنَّةَ ثَلَاثَةٌ : الْإِمَامُ الْمُقْسِطُ أَحَدُهُمْ » .

Wa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «ʾAwwalu man yadkhulu al-jannata thalāthatun: al-ʾimāmu al-muqsiṭu ʾaḥaduhum».

“The Prophet, may God bless him and grant him peace, said: ‘The first to enter the Garden are three; the equitable ruler is one of them.’

وَرَوَى أَبُو هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ : « ثَلَاثَةٌ لَا تُرَدُّ دَعْوَتُهُمْ : الْإِمَامُ الْعَادِلُ أَحَدُهُمْ » .

Wa-rawā ʾAbū Hurayrata ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾannahu qāla: «Thalāthatun lā turaddu daʿwatuhum: al-ʾimāmu al-ʿādilu ʾaḥaduhum».

“Abū Hurayra related that the Prophet, may God bless him and grant him peace, said: ‘There are three whose supplication is not rejected; the just ruler is one of them.’

وَقَالَ : « أَقْرَبُ النَّاسِ مِنِّي مَجْلِسًا يَوْمَ الْقِيَامَةِ : إِمَامٌ عَادِلٌ » رَوَاهُ عَنْهُ أَبُو سَعِيدٍ الْخُدْرِيُّ .

Wa-qāla: «ʾAqrabu al-nāsi minnī majlisan yawma al-qiyāmati: ʾimāmun ʿādilun» rawāhu ʿanhu ʾAbū Saʿīdin al-Khudriyyu.

“He said: ‘The person seated nearest to me on the Day of Resurrection will be a just ruler.’ Abū Saʿīd al-Khudrī related this from him.

Source page 336

وَقَالَ لِمُعَاذٍ : « لَأَنْ يَهْدِيَ اللّٰهُ بِكَ رَجُلًا خَيْرٌ لَكَ مِنَ الدُّنْيَا وَمَا فِيهَا » .

Wa-qāla li-Muʿādhin: «La-ʾan yahdiya Allāhu bika rajulan khayrun laka mina al-dunyā wa-mā fīhā».

“He said to Muʿādh: ‘For God to guide one man through you is better for you than this world and everything in it.’

وَالْقَاضِي كَذَلِكَ ، إِنْ عَدَلَ وَأَصَابَ الْحَقَّ كَمَا رَوَاهُ بُرَيْدَةُ عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ : « فِي الْجَنَّةِ » يَعْنِي الَّذِي قَضَى وَأَصَابَ الْحَقَّ .

Wa-al-qāḍī kadhālika, ʾin ʿadala wa-ʾaṣāba al-ḥaqqa ka-mā rawāhu Buraydatu ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾannahu qāla: «Fī al-jannati» yaʿnī alladhī qaḍā wa-ʾaṣāba al-ḥaqqa.

“The judge is similar, if he acts justly and reaches the truth, as Burayda related from the Prophet, may God bless him and grant him peace, that he said, ‘In the Garden,’ meaning the one who judged and reached the truth.

وَقَدِ اخْتُلِفَ فِي الطَّلَبِ لِلدُّنْيَا بَعْدَ الْقُوتِ : إِنْ طَلَبَ وَسَلِمَ وَتَصَدَّقَ بِهِ ، فَقَالَتْ فِرْقَةٌ : التَّارِكُ أَفْضَلُ وَأَزْهَدُ .

Wa-qadi ikhtulifa fī al-ṭalabi li-al-dunyā baʿda al-qūti: ʾin ṭalaba wa-salima wa-taṣaddaqa bihi, fa-qālat firqatun: Al-tāriku ʾafḍalu wa-ʾazhadu.

“There has been disagreement about seeking worldly wealth beyond one’s sustenance, when someone seeks it, remains unharmed, and gives it in charity. One group said: ‘The one who leaves it alone is better and more detached from the world.’

وَقَالَتْ فِرْقَةٌ : إِذَا سَلِمَ وَتَصَدَّقَ بِهِ فَهُوَ أَفْضَلُ مِمَّنْ تَرَكَ ؛ لِأَنَّهُ قَدِ اكْتَسَبَ مِنَ الْعَمَلِ مَا لَمْ يَكْتَسِبْ غَيْرُهُ ، وَإِنَّمَا يُسْأَلُ عَنْ ذَلِكَ كَمَا يُسْأَلُ عَنِ الصَّلَاةِ وَالصِّيَامِ ؛ لِيُثَابَ عَلَيْهِ ، وَنَأْمُرُهُ بِالتَّرْكِ خَوْفًا أَلَّا يَسْلَمَ !

Wa-qālat firqatun: ʾIdhā salima wa-taṣaddaqa bihi fa-huwa ʾafḍalu mimman taraka; li-ʾannahu qadi iktasaba mina al-ʿamali mā lam yaktasib ghayruhu, wa-ʾinnamā yusʾalu ʿan dhālika ka-mā yusʾalu ʿani al-ṣalāti wa-al-ṣiyāmi; li-yuthāba ʿalayhi, wa-naʾmuruhu bi-al-tarki khawfan ʾallā yaslama!

“Another group said: ‘If he remains unharmed and gives it in charity, he is better than the one who leaves it alone, because he has acquired deeds that the other has not. He is questioned about it only as he is questioned about prayer and fasting, so that he may be rewarded for it. We tell him to leave it alone for fear that he will not remain unharmed!’”

Source page 337

بَابُ مَا يَجُوزُ لِلْعَبْدِ مِنْ مَحَبَّتِهِ لِمَحَبَّةِ النَّاسِ لَهُ

Bābu mā yajūzu li-al-ʿabdi min maḥabbatihi li-maḥabbati al-nāsi lahu

Chapter: The servant’s permissible desire to be loved by people

قُلْتُ : هَلْ يَجُوزُ أَنْ أُحِبَّ أَنْ يُحِبَّنِيَ النَّاسُ ؟

Qultu: Hal yajūzu ʾan ʾuḥibba ʾan yuḥibbaniya al-nāsu?

I said: “May I want people to love me?”

قَالَ : أَمَّا عَلَى طَاعَةٍ بِعَيْنِهَا لِيَحْمَدُوكَ عَلَيْهَا فَلَا تَحَبَّبْ بِالطَّاعَةِ إِلَّا إِلَى اللّٰهِ عَزَّ وَجَلَّ ، وَلَا تُرِدْ حَمْدًا عَلَيْهَا . وَأَمَّا أَنْ تُحِبَّ أَنْ يُحِبُّوكَ لِغَيْرِ طَاعَةٍ مَحْمُودَةٍ عِنْدَهُمْ ، وَلَكِنْ لِتَخِفَّ عَلَى قُلُوبِهِمْ ، وَيُحِبُّوكَ لِلسَّتْرِ ، عَلَى غَيْرِ طَاعَةٍ يَحْمَدُونَكَ عَلَيْهَا ، فَلَا بَأْسَ ؛ لِأَنَّهُمْ لَا يُحِبُّونَكَ عَلَى الطَّاعَةِ إِلَّا حَتَّى يَعْرِفُوا فَضْلَكَ وَيَحْمَدُوكَ بِقُلُوبِهِمْ ،

Qāla: ʾAmmā ʿalā ṭāʿatin bi-ʿaynihā li-yaḥmadūka ʿalayhā fa-lā taḥabbab bi-al-ṭāʿati ʾillā ʾilā Allāhi ʿazza wa-jalla, wa-lā turid ḥamdan ʿalayhā. Wa-ʾammā ʾan tuḥibba ʾan yuḥibbūka li-ghayri ṭāʿatin maḥmūdatin ʿindahum, wa-lākin li-takhiffa ʿalā qulūbihim, wa-yuḥibbūka li-al-satri, ʿalā ghayri ṭāʿatin yaḥmadūnaka ʿalayhā, fa-lā baʾsa; li-ʾannahum lā yuḥibbūnaka ʿalā al-ṭāʿati ʾillā ḥattā yaʿrifū faḍlaka wa-yaḥmadūka bi-qulūbihim,

He said: “As for wanting their love for a particular act of obedience so that they praise you for it, seek through obedience only the love of God, mighty and majestic, and do not desire praise for it. But there is no harm in wanting them to love you for something other than an act of obedience they admire: wanting to rest lightly on their hearts and to be loved because your faults remain concealed, rather than for obedience they praise you for. For they do not love you for obedience until they recognize your excellence and praise you in their hearts,

ثُمَّ يُحِبُّوكَ وَيُعَظِّمُوكَ وَيَرَوْكَ ، فَلَا يَجُوزُ لَكَ طَلَبُ ذَلِكَ مِنْهُمْ بِطَاعَةِ اللّٰهِ عَزَّ وَجَلَّ .

Thumma yuḥibbūka wa-yuʿaẓẓimūka wa-yarawka, fa-lā yajūzu laka ṭalabu dhālika minhum bi-ṭāʿati Allāhi ʿazza wa-jalla.

“and then love you, exalt you, and take notice of you. You may not seek that from them through obedience to God, mighty and majestic.”

قُلْتُ : فَقَوْلُ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ حِينَ قَالَ لَهُ رَجُلٌ : دُلَّنِي عَلَى مَا يُحِبُّنِيَ اللّٰهُ وَيُحِبُّنِيَ النَّاسُ ، قَالَ : « ازْهَدْ فِي الدُّنْيَا يُحِبَّكَ اللّٰهُ وَدَعْ أَوِ انْبِذْ إِلَيْهِمْ هَذَا الْحُطَامَ يُحِبُّوكَ » وَقَدْ قَالَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ : « إِذَا زَهِدْتَ فِي الدُّنْيَا أَحَبَّكَ اللّٰهُ عَزَّ وَجَلَّ ، وَأَحَبَّكَ النَّاسُ » .

Qultu: Fa-qawlu al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ḥīna qāla lahu rajulun: Dullanī ʿalā mā yuḥibbuniya Allāhu wa-yuḥibbuniya al-nāsu, qāla: «Izhad fī al-dunyā yuḥibbaka Allāhu wa-daʿ ʾawi inbidh ʾilayhim hādhā al-ḥuṭāma yuḥibbūka» wa-qad qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «ʾIdhā zahidta fī al-dunyā ʾaḥabbaka Allāhu ʿazza wa-jalla, wa-ʾaḥabbaka al-nāsu».

I said: “Then what of the Prophet’s words, may God bless him and grant him peace, when a man said to him, ‘Show me something through which God will love me and people will love me’? He said: ‘Renounce this world, and God will love you; leave, or cast aside to them, this perishable stuff, and they will love you.’ The Prophet, may God bless him and grant him peace, also said: ‘If you renounce this world, God, mighty and majestic, will love you, and people will love you.’”

Source page 338

قَالَ : صَدَقَ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ لِأَنَّهُ إِذَا تَرَكَ مَا أَبْغَضَ اللّٰهُ عَزَّ وَجَلَّ - وَهِيَ الدُّنْيَا - وَآثَرَ اللّٰهَ عَزَّ وَجَلَّ بِهَا - وَهِيَ شَهْوَتُهُ - أَحَبَّهُ ، فَمَنْ تَرَكَ شَهْوَتَهُ لِرَبِّهِ عَزَّ وَجَلَّ أَحَبَّهُ اللّٰهُ عَزَّ وَجَلَّ ، فَلَا يَمْتَنِعُ الْخَلْقُ أَنْ يُحِبُّوا مَنْ آثَرَهُمْ عَلَى نَفْسِهِ ، فَكَيْفَ بِأَكْرَمِ الْأَكْرَمِينَ !

Qāla: Ṣadaqa ṣallā Allāhu ʿalayhi wa-sallama li-ʾannahu ʾidhā taraka mā ʾabghaḍa Allāhu ʿazza wa-jalla - wa-hiya al-dunyā - wa-ʾāthara Allāha ʿazza wa-jalla bihā - wa-hiya shahwatuhu - ʾaḥabbahu, fa-man taraka shahwatahu li-rabbihi ʿazza wa-jalla ʾaḥabbahu Allāhu ʿazza wa-jalla, fa-lā yamtaniʿu al-khalqu ʾan yuḥibbū man ʾātharahum ʿalā nafsihi, fa-kayfa bi-ʾakrami al-ʾakramīna!

He said: “He spoke truly, may God bless him and grant him peace. When a person leaves what God, mighty and majestic, detests, namely this world, and gives preference to God, mighty and majestic, by surrendering it, although it is what he desires, God loves him. Whoever abandons his desire for his Lord, mighty and majestic, is loved by God, mighty and majestic. Creatures cannot help loving someone who puts them before himself; how much more so the Most Generous of all!

وَمَنْ زَهِدَ فِي الدُّنْيَا لَمْ يَكُنْ عَلَى أَحَدٍ مِنْهُمْ أَذًى وَلَا مُؤْنَةٌ ، وَالنَّاسُ يُحِبُّونَ مَنْ كَانَ كَذَلِكَ ، وَقَدْ يَقْذِفُ اللّٰهُ عَزَّ وَجَلَّ بِالْمَحَبَّةِ فِي قُلُوبِهِمْ لِمَنْ تَحَبَّبَ إِلَيْهِ ، وَلَمْ يَقُلْ لَهُ : دُلَّنِي عَلَى أَمْرٍ أُرِيدُ بِهِ حَمْدَ الْمَخْلُوقِ وَحَمْدَ اللّٰهِ عَزَّ وَجَلَّ ، وَلَمْ يَقُلِ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ : ازْهَدْ فِي الدُّنْيَا وَأَرِدْ بِزُهْدِكَ اللّٰهَ وَخَلْقَهُ ،

Wa-man zahida fī al-dunyā lam yakun ʿalā ʾaḥadin minhum ʾadhan wa-lā muʾnatun, wa-al-nāsu yuḥibbūna man kāna kadhālika, wa-qad yaqdhifu Allāhu ʿazza wa-jalla bi-al-maḥabbati fī qulūbihim li-man taḥabbaba ʾilayhi, wa-lam yaqul lahu: Dullanī ʿalā ʾamrin ʾurīdu bihi ḥamda al-makhlūqi wa-ḥamda Allāhi ʿazza wa-jalla, wa-lam yaquli al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: Izhad fī al-dunyā wa-ʾarid bi-zuhdika Allāha wa-khalqahu,

“Whoever renounces this world causes none of them harm or trouble, and people love someone like that. God, mighty and majestic, may cast into their hearts love for someone who seeks His love. The man did not say to him: ‘Show me something through which I can seek the praise of a creature and the praise of God, mighty and majestic.’ Nor did the Prophet, may God bless him and grant him peace, say: ‘Renounce this world, and through your renunciation intend God and His creatures.’

وَلَكِنْ أَمَرَهُ بِالزُّهْدِ لِلّٰهِ عَزَّ وَجَلَّ وَحْدَهُ ، وَأَخْبَرَهُ أَنَّ اللّٰهَ عَزَّ وَجَلَّ يُحِبُّهُ وَيُحَبِّبُهُ إِلَيْهِمْ لِصِدْقِهِ ، لِأَنَّهُ أَرَادَهُ وَحْدَهُ جَلَّ ذِكْرُهُ ، وَدَلَّهُ عَلَى مَا يَعْزِلُ عَنِ النَّاسِ أَذَاهُ وَمُؤْنَتَهُ ، فَلَا يَمْتَنِعُونَ مِنْ حُبِّهِ .

Wa-lākin ʾamarahu bi-al-zuhdi li-llāhi ʿazza wa-jalla waḥdahu, wa-ʾakhbarahu ʾanna Allāha ʿazza wa-jalla yuḥibbuhu wa-yuḥabbibuhu ʾilayhim li-ṣidqihi, li-ʾannahu ʾarādahu waḥdahu jalla dhikruhu, wa-dallahu ʿalā mā yaʿzilu ʿani al-nāsi ʾadhāhu wa-muʾnatahu, fa-lā yamtaniʿūna min ḥubbihi.

“Rather, he commanded him to renounce it for God, mighty and majestic, alone. He told him that God, mighty and majestic, would love him and make him beloved to them because of his truthfulness, because he intended Him alone, exalted is His remembrance. He directed him to what would spare people his harm and trouble, so that they could not help loving him.”

قُلْتُ : أَلَيْسَ قَدْ أَظْهَرَ السَّائِلُ وَالنَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ التَّرْغِيبَ فِي مَحَبَّةِ النَّاسِ ؟

Qultu: ʾA-laysa qad ʾaẓhara al-sāʾilu wa-al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama al-targhība fī maḥabbati al-nāsi?

I said: “Have not both the questioner and the Prophet, may God bless him and grant him peace, openly presented people’s love as something desirable?”

قَالَ : لَا بَأْسَ بِالرَّغْبَةِ فِي مَحَبَّتِهِمْ مِنْ عِنْدِ اللّٰهِ عَزَّ وَجَلَّ بَعْدَ الصِّدْقِ مِنْهُ لِلّٰهِ عَزَّ وَجَلَّ وَحْدَهُ . أَلَا تَرَى إِلَى قَوْلِهِ : « ازْهَدْ فِي الدُّنْيَا » ، وَحُبُّ مَحْمَدَتِهِمْ مِنْ أَكْبَرِ الرَّغْبَةِ فِي الدُّنْيَا ، وَالزُّهْدُ فِي حُبِّ مَحْمَدَتِهِمْ مِنْ أَكْبَرِ الزُّهْدِ فِي الدُّنْيَا ؟

Qāla: Lā baʾsa bi-al-raghbati fī maḥabbatihim min ʿindi Allāhi ʿazza wa-jalla baʿda al-ṣidqi minhu li-llāhi ʿazza wa-jalla waḥdahu. ʾA-lā tarā ʾilā qawlihi: «Izhad fī al-dunyā», wa-ḥubbu maḥmadatihim min ʾakbari al-raghbati fī al-dunyā, wa-al-zuhdu fī ḥubbi maḥmadatihim min ʾakbari al-zuhdi fī al-dunyā?

He said: “There is no harm in desiring their love as a gift from God, mighty and majestic, after being truthful toward God, mighty and majestic, alone. Do you not consider his words, ‘Renounce this world’? Loving their praise is among the greatest forms of desire for this world, and renouncing the love of their praise is among the greatest forms of renouncing this world.

فَقَدِ انْتَظَمَ لَهُ أَنْ يَزْهَدَ فِي حَمْدِهِمْ وَغَيْرِهِ مِنَ الدُّنْيَا حَتَّى يَكُونَ اللّٰهُ عَزَّ وَجَلَّ هُوَ الَّذِي يُورِثُ قُلُوبَهُمُ الْمَحَبَّةَ لَهُ ! وَمَعَ ذَلِكَ ؛ إِنَّهُ حَدِيثٌ مُنْقَطِعٌ لَا يُضَادُّ بِالْآثَارِ فِي النَّهْيِ عَنْ طَلَبِ مَحْمَدَةِ الْخَلْقِ بِطَاعَةِ اللّٰهِ عَزَّ وَجَلَّ .

Fa-qadi intaẓama lahu ʾan yazhada fī ḥamdihim wa-ghayrihi mina al-dunyā ḥattā yakūna Allāhu ʿazza wa-jalla huwa alladhī yūrithu qulūbahumu al-maḥabbata lahu! Wa-maʿa dhālika; ʾinnahu ḥadīthun munqaṭiʿun lā yuḍāddu bi-al-ʾāthāri fī al-nahyi ʿan ṭalabi maḥmadati al-khalqi bi-ṭāʿati Allāhi ʿazza wa-jalla.

“The instruction therefore encompasses renouncing their praise and other worldly things, so that God, mighty and majestic, Himself is the one who plants love for him in their hearts! Besides, this report has a broken chain of transmission and cannot be set against the transmitted reports forbidding the pursuit of creatures’ praise through obedience to God, mighty and majestic.”

Source page 339

بَابُ مَا يَصِحُّ لِلْعَبْدِ مِنْ غَمِّهِ عِنْدَمَا يَظْهَرُ لِلْخَلْقِ مِنْ ذُنُوبِهِ

Bābu mā yaṣiḥḥu li-al-ʿabdi min ghammihi ʿindamā yaẓharu li-al-khalqi min dhunūbihi

Chapter: The servant’s rightful sorrow when some of his sins become known to people

قُلْتُ : هَلْ يَصِحُّ إِذَا اطُّلِعَ عَلَى بَعْضِ ذُنُوبِي أَنْ أَغْتَمَّ بِذَلِكَ ، وَلَسْتُ أَجِدُ الْغَمَّ يَكَادُ أَنْ يَعْرَى مِنْهُ أَحَدٌ ؟

Qultu: Hal yaṣiḥḥu ʾidhā iṭṭuliʿa ʿalā baʿḍi dhunūbī ʾan ʾaghtamma bi-dhālika, wa-lastu ʾajidu al-ghamma yakādu ʾan yaʿrā minhu ʾaḥadun?

I said: “Is it right for me to feel sorrow when some of my sins are discovered? I can hardly find anyone free of sorrow.”

قَالَ : إِنَّ الْغَمَّ فِعْلُ الطَّبْعِ ، إِذَا وَرَدَ عَلَيْهِ مَا يُخَالِفُ طَبْعَهُ فَعَرَفَتْ نَفْسُهُ ذَلِكَ بِعَيْنِهِ هَاجَ الْغَمُّ ، فَالْغَمُّ فِعْلُ الطَّبِيعَةِ . وَالطَّبِيعَةُ : الْغَرِيزَةُ عَلَى مَا وَافَقَ وَلَمْ يُخَالِفْ مِنْ قَوْلٍ أَوْ عَمَلٍ أَوْ غَيْرِ ذَلِكَ ، فَإِذَا هَاجَ الْغَمُّ عَنِ الطَّبْعِ كَانَ الْإِخْلَاصُ وَالصِّدْقُ أَوِ الرِّيَاءُ وَالْكَذِبُ عِنْدَ ذَلِكَ ، حِينَئِذٍ يَدْعُو الْعَدُوُّ وَالنَّفْسُ إِلَى الْجَزَعِ مِنْ زَوَالِ الْمَنْزِلَةِ عِنْدَهُمْ ،

Qāla: ʾInna al-ghamma fiʿlu al-ṭabʿi, ʾidhā warada ʿalayhi mā yukhālifu ṭabʿahu fa-ʿarafat nafsuhu dhālika bi-ʿaynihi hāja al-ghammu, fa-al-ghammu fiʿlu al-ṭabīʿati. Wa-al-ṭabīʿatu: al-gharīzatu ʿalā mā wāfaqa wa-lam yukhālif min qawlin ʾaw ʿamalin ʾaw ghayri dhālika, fa-ʾidhā hāja al-ghammu ʿani al-ṭabʿi kāna al-ʾikhlāṣu wa-al-ṣidqu ʾawi al-riyāʾu wa-al-kadhibu ʿinda dhālika, ḥīnaʾidhin yadʿū al-ʿaduwwu wa-al-nafsu ʾilā al-jazaʿi min zawāli al-manzilati ʿindahum,

He said: “Sorrow is the work of one’s natural disposition. When something contrary to his nature comes upon him and his soul recognizes it as such, sorrow is stirred. Sorrow is thus the work of nature. Nature is the innate disposition toward what agrees with it and does not oppose it, whether words, actions, or anything else. Once sorrow is stirred by that disposition, sincerity and truthfulness, or ostentation and falsehood, come into play. At that point the enemy and the lower self urge distress over the loss of standing among people,

وَسُقُوطِ الشَّهَادَةِ وَتَرْكِ الْبِرِّ وَالتَّعْظِيمِ لِلطَّاعَةِ ، فَإِنْ قَبِلَ ذَلِكَ وَجَزِعَ لِذَلِكَ فَقَدِ اسْتَعْمَلَ غَمَّهُ لِمَا يَنْقُصُهُ فِي دِينِهِ ، وَإِنْ كَانَ غَمُّهُ خَوْفًا أَنْ يُهْتَكَ سِتْرُهُ فِي الْقِيَامَةِ لِقَوْلِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ : « مَا سَتَرَ اللّٰهُ ، عَزَّ وَجَلَّ ، عَلَى عَبْدٍ فِي الدُّنْيَا إِلَّا سَتَرَ عَلَيْهِ فِي الْآخِرَةِ » ، أَوِ اغْتَمَّ مِمَّا يُعَارِضُهُ طَبْعُهُ مِمَّا امْتُحِنَ بِهِ ؛

Wa-suqūṭi al-shahādati wa-tarki al-birri wa-al-taʿẓīmi li-al-ṭāʿati, fa-ʾin qabila dhālika wa-jaziʿa li-dhālika fa-qadi istaʿmala ghammahu li-mā yanquṣuhu fī dīnihi, wa-ʾin kāna ghammuhu khawfan ʾan yuhtaka sitruhu fī al-qiyāmati li-qawli al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «Mā satara Allāhu, ʿazza wa-jalla, ʿalā ʿabdin fī al-dunyā ʾillā satara ʿalayhi fī al-ʾākhirati», ʾawi ightamma mimmā yuʿāriḍuhu ṭabʿuhu mimmā imtuḥina bihi;

“the rejection of his testimony, and the withdrawal of kindness and esteem accorded for his obedience. If he accepts that impulse and feels anguish over it, he has used his sorrow for something that diminishes his religion. But if his sorrow comes from fear that his covering will be torn away at the Resurrection, because of the Prophet’s saying, may God bless him and grant him peace, ‘Whenever God, mighty and majestic, conceals a servant’s faults in this world, He conceals them in the hereafter,’ or if he grieves at the resistance his nature offers in the trial he has been given,

خَوْفًا أَنْ يَشْغَلَ ذَلِكَ عَقْلَهُ عَنِ اللّٰهِ عَزَّ وَجَلَّ ، فَقَدْ أَخْلَصَ وَصَدَقَ .

Khawfan ʾan yashghala dhālika ʿaqlahu ʿani Allāhi ʿazza wa-jalla, fa-qad ʾakhlaṣa wa-ṣadaqa.

“fearing that it may distract his mind from God, mighty and majestic, then he has been sincere and truthful.

وَإِنْ لَمْ يَسْتَعْمِلْ وَاحِدًا مِنَ الْأَمْرَيْنِ ، وَتَرَكَ الْغَمَّ الَّذِي هُوَ فِعْلُ الطَّبِيعَةِ وَلَمْ يَسْتَعْمِلْهُ ، لَمْ يَضُرَّهُ . وَمَنْ شَغَلَهُ الْغَمُّ بِعِلْمِ اللّٰهِ عَزَّ وَجَلَّ بِذَلِكَ الذَّنْبِ عَنِ الْغَمِّ بِعِلْمِهِمْ ، فَذَلِكَ أَوْلَى وَأَفْضَلُ ! وَمَنْ شَغَلَهُ الْغَمُّ بِعِلْمِهِمْ عَنِ الْغَمِّ بِعِلْمِ اللّٰهِ عَزَّ وَجَلَّ فَذَلِكَ الْخَاسِرُ !

Wa-ʾin lam yastaʿmil wāḥidan mina al-ʾamrayni, wa-taraka al-ghamma alladhī huwa fiʿlu al-ṭabīʿati wa-lam yastaʿmilhu, lam yaḍurrahu. Wa-man shaghalahu al-ghammu bi-ʿilmi Allāhi ʿazza wa-jalla bi-dhālika al-dhanbi ʿani al-ghammi bi-ʿilmihim, fa-dhālika ʾawlā wa-ʾafḍalu! Wa-man shaghalahu al-ghammu bi-ʿilmihim ʿani al-ghammi bi-ʿilmi Allāhi ʿazza wa-jalla fa-dhālika al-khāsiru!

“If he uses it for neither purpose, but leaves the sorrow that arises naturally without putting it to use, it does not harm him. Better and more fitting is the case of someone whose sorrow that God, mighty and majestic, knows that sin leaves him no room for sorrow that people know it! But someone whose sorrow at their knowledge leaves him no room for sorrow at the knowledge of God, mighty and majestic, is the loser!”

Source page 340

بَابٌ فِي سَتْرِ الْمَعَاصِي عَنِ الْعِبَادِ وَإِنِ اطَّلَعَ اللّٰهُ عَلَيْهَا

Bābun fī satri al-maʿāṣī ʿani al-ʿibādi wa-ʾini iṭṭalaʿa Allāhu ʿalayhā

Chapter: Concealing sins from people although God sees them

قُلْتُ : فَمَا مَعْنَاهُ فِي تَسَتُّرِهِ مِنْ أَنْ يُظْهِرَ مَعْصِيَتَهُ لِلْعِبَادِ وَهِيَ لِلّٰهِ عَزَّ وَجَلَّ بَادِيَةٌ ؟

Qultu: Fa-mā maʿnāhu fī tasatturihi min ʾan yuẓhira maʿṣiyatahu li-al-ʿibādi wa-hiya li-llāhi ʿazza wa-jalla bādiyatun?

I said: “What is the point of his keeping his disobedience hidden from people when it is already apparent to God, mighty and majestic?”

قَالَ : لَقَدْ كَانَ أَوْلَى بِالْعَبْدِ أَلَّا يُخْفِيَ شَيْئًا سِوَى مَا يُظْهِرُهُ لِلْعِبَادِ مِنَ الْخَيْرِ ، وَأَنْ تَكُونَ سَرِيرَتُهُ مِثْلَ عَلَانِيَتِهِ بَلْ أَفْضَلَ ، كَمَا قَالَ عُمَرُ رَضِيَ اللّٰهُ عَنْهُ لِرَجُلٍ :

Qāla: La-qad kāna ʾawlā bi-al-ʿabdi ʾallā yukhfiya shayʾan siwā mā yuẓhiruhu li-al-ʿibādi mina al-khayri, wa-ʾan takūna sarīratuhu mithla ʿalāniyatihi bal ʾafḍala, ka-mā qāla ʿUmaru raḍiya Allāhu ʿanhu li-rajulin:

He said: “It would certainly be better for the servant to conceal nothing except the same goodness he shows people, and for his inward life to equal his outward life, or rather to be better, as ʿUmar, may God be pleased with him, said to a man:

عَلَيْكَ بِعَمَلِ الْعَلَانِيَةِ .

ʿAlayka bi-ʿamali al-ʿalāniyati.

“‘Keep to deeds fit for public view.’

قَالَ : يَا أَمِيرَ الْمُؤْمِنِينَ وَمَا عَمَلُ الْعَلَانِيَةِ ؟ قَالَ : مَا إِذَا اطُّلِعَ عَلَيْكَ لَمْ تَسْتَحِ مِنْهُ .

Qāla: Yā ʾamīra al-muʾminīna wa-mā ʿamalu al-ʿalāniyati? Qāla: Mā ʾidhā iṭṭuliʿa ʿalayka lam tastaḥi minhu.

“He said: ‘Commander of the Faithful, what are deeds fit for public view?’ He replied: ‘Those you would not be ashamed of if someone saw you.’

وَقَالَ أَبُو مُسْلِمٍ الْخَوْلَانِيُّ : مَا عَمِلْتُ عَمَلًا أُبَالِي أَنْ يَطَّلِعَ النَّاسُ عَلَيْهِ إِلَّا إِتْيَانِي أَهْلِي وَالْبَوْلَ وَالْغَائِطَ .

Wa-qāla ʾAbū Muslimin al-Khawlāniyyu: Mā ʿamiltu ʿamalan ʾubālī ʾan yaṭṭaliʿa al-nāsu ʿalayhi ʾillā ʾityānī ʾahlī wa-al-bawla wa-al-ghāʾiṭa.

“Abū Muslim al-Khawlānī said: ‘I have done nothing that I would mind people seeing except intercourse with my wife, urinating, and defecating.’

وَلَكِنَّ الصَّادِقَ إِذَا بُلِيَ بِالذَّنْبِ تَسَتَّرَ لِذَلِكَ ؛ حَيَاءً لِغَيْرِ طَلَبِ الرِّيَاءِ ، وَلِمَا جَاءَ عَنِ اللّٰهِ عَزَّ وَجَلَّ : أَنَّهُ لَا يُحِبُّ إِظْهَارَ الْمَعَاصِي وَعَلَى مَا أَجْمَعَ عَلَيْهِ الْمُسْلِمُونَ أَنَّهُ مَنْ أَظْهَرَ سُوءًا فَهُوَ الْمُتَهَتِّكُ ، وَهُوَ أَعْظَمُ عِنْدَ اللّٰهِ عَزَّ وَجَلَّ مِمَّنِ اسْتَتَرَ بِسَتْرِ اللّٰهِ عَزَّ وَجَلَّ ! وَالْمُرَائِي إِنَّمَا يَسْتُرُ ذَلِكَ لِيُحْمَدَ عَلَى الْوَرَعِ وَلَيْسَ بِوَرِعٍ ،

Wa-lākinna al-ṣādiqa ʾidhā buliya bi-al-dhanbi tasattara li-dhālika; ḥayāʾan li-ghayri ṭalabi al-riyāʾi, wa-li-mā jāʾa ʿani Allāhi ʿazza wa-jalla: ʾannahu lā yuḥibbu ʾiẓhāra al-maʿāṣī wa-ʿalā mā ʾajmaʿa ʿalayhi al-muslimūna ʾannahu man ʾaẓhara sūʾan fa-huwa al-mutahattiku, wa-huwa ʾaʿẓamu ʿinda Allāhi ʿazza wa-jalla mimmani istatara bi-satri Allāhi ʿazza wa-jalla! Wa-al-murāʾī ʾinnamā yasturu dhālika li-yuḥmada ʿalā al-waraʿi wa-laysa bi-wariʿin,

“But when a truthful person is afflicted by sin, he conceals it out of shame, without seeking ostentation, and because of what has come from God, mighty and majestic: that He does not love sins to be displayed. This also accords with the Muslims’ agreement that anyone who displays evil is shamelessly exposing himself, and his offense before God, mighty and majestic, is graver than that of someone who keeps beneath the covering of God, mighty and majestic! The ostentatious person conceals it only to be praised for scrupulousness when he is not scrupulous,

وَأَنْ يُوهِمَ أَنَّهُ لِلّٰهِ عَزَّ وَجَلَّ خَائِفٌ ؛ تَصَنُّعًا مِنْهُ لِلْعِبَادِ وَرِيَاءً ؛ لَا وَرَعًا لِلّٰهِ عَزَّ وَجَلَّ ، وَلَا حَيَاءً مِنَ الْعِبَادِ .

Wa-ʾan yūhima ʾannahu li-llāhi ʿazza wa-jalla khāʾifun; taṣannuʿan minhu li-al-ʿibādi wa-riyāʾan; lā waraʿan li-llāhi ʿazza wa-jalla, wa-lā ḥayāʾan mina al-ʿibādi.

“and to give the impression that he fears God, mighty and majestic. He is putting on an appearance for people and showing off, without scrupulousness toward God, mighty and majestic, or shame before people.”

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بَابُ مَا يُسْتَحَبُّ فِيهِ الْحَيَاءُ وَمَا يُكْرَهُ فِيهِ

Bābu mā yustaḥabbu fīhi al-ḥayāʾu wa-mā yukrahu fīhi

Chapter: When a sense of shame is commendable and when it is objectionable

قُلْتُ : قَدْ أَكْثَرَ النَّاسُ فِي الْحَيَاءِ ، فَكُلُّ مُدَاهِنٍ وَمُرَاءٍ يَدَّعِي الْحَيَاءَ ، وَالصَّادِقُ يَدَّعِي الْحَيَاءَ ، فَهَلْ مِنَ الْحَيَاءِ ضَعْفٌ وَمِنْهُ خَيْرٌ ؟

Qultu: Qad ʾakthara al-nāsu fī al-ḥayāʾi, fa-kullu mudāhinin wa-murāʾin yaddaʿī al-ḥayāʾa, wa-al-ṣādiqu yaddaʿī al-ḥayāʾa, fa-hal mina al-ḥayāʾi ḍaʿfun wa-minhu khayrun?

I said: “People have said a great deal about a sense of shame. Every flatterer and show-off claims it, and the truthful person claims it too. Is some shame weakness, and some of it good?”

قَالَ : « الْحَيَاءُ كُلُّهُ خَيْرٌ » ، كَمَا جَاءَ عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ ، وَقَوْلُ مَنْ قَالَ مِنْهُ ضَعْفٌ إِنَّمَا يُرْوَى فِي بَعْضِ الْكُتُبِ ، لَا يُدْرَى مَا ذَلِكَ .

Qāla: «Al-ḥayāʾu kulluhu khayrun», ka-mā jāʾa ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama, wa-qawlu man qāla minhu ḍaʿfun ʾinnamā yurwā fī baʿḍi al-kutubi, lā yudrā mā dhālika.

He said: “‘A sense of shame is entirely good,’ as is reported from the Prophet, may God bless him and grant him peace. The claim that some of it is weakness is merely related in certain books; what that amounts to is unknown.

وَقَدْ غَضِبَ مِنْ ذَلِكَ عِمْرَانُ بْنُ حُصَيْنٍ حِينَ قَالَ بُشَيْرُ بْنُ كَعْبٍ : إِنَّهُ يُقَالُ فِي الْحِكْمَةِ : إِنَّ مِنْهُ ضَعْفًا ! فَقَالَ : وَاللّٰهِ لَا أُحَدِّثُكُمْ حَدِيثًا الْيَوْمَ ، أُحَدِّثُكُمْ عَنْ رَسُولِ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ وَتُحَدِّثُونِي عَنِ الصُّحُفِ !

Wa-qad ghaḍiba min dhālika ʿImrānu bnu Ḥuṣaynin ḥīna qāla Bushayru bnu Kaʿbin: ʾInnahu yuqālu fī al-ḥikmati: ʾInna minhu ḍaʿfan! Fa-qāla: Wa-Allāhi lā ʾuḥaddithukum ḥadīthan al-yawma, ʾuḥaddithukum ʿan Rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama wa-tuḥaddithūnī ʿani al-ṣuḥufi!

“ʿImrān ibn Ḥuṣayn became angry about this when Bushayr ibn Kaʿb said: ‘It is said in the wisdom literature that some of it is weakness!’ He replied: ‘By God, I will relate no report to you today. I tell you about God’s Messenger, may God bless him and grant him peace, and you tell me about written texts!’

Source page 342

فَمَا كَانَ عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ فَهُوَ أَوْلَى ، وَقَدْ قَالَ : « الْحَيَاءُ شُعْبَةٌ مِنَ الْإِيمَانِ » .

Fa-mā kāna ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama fa-huwa ʾawlā, wa-qad qāla: «Al-ḥayāʾu shuʿbatun mina al-ʾīmāni».

“What comes from the Prophet, may God bless him and grant him peace, deserves precedence. He said: ‘A sense of shame is a branch of faith.’

وَقَالَ عَلَيْهِ السَّلَامُ : « إِنَّ اللّٰهَ يُحِبُّ الْحَيِيَّ الْحَلِيمَ » .

Wa-qāla ʿalayhi al-salāmu: «ʾInna Allāha yuḥibbu al-ḥayiyya al-ḥalīma».

“He said, peace be upon him: ‘God loves the modest, forbearing person.’

فَالْحَيَاءُ : فِعْلٌ مِنَ الطَّبِيعَةِ الْكَرِيمَةِ ، يَخْتَصُّ بِهِ مَنْ يَشَاءُ مِنْ خَلْقِهِ ، يَنْفَعُ الْعَاصِيَ وَالْمُطِيعَ ، أَمَّا الْمُطِيعُ فَقَدْ زَايَلَ كُلَّ خُلُقٍ دَنِيءٍ ، وَأَمَّا الْفَاسِقُ فَلَمْ يَجْمَعْ مَعَ فِسْقِهِ فُسُوقًا وَتَهَتُّكًا .

Fa-al-ḥayāʾu: fiʿlun mina al-ṭabīʿati al-karīmati, yakhtaṣṣu bihi man yashāʾu min khalqihi, yanfaʿu al-ʿāṣiya wa-al-muṭīʿa, ʾammā al-muṭīʿu fa-qad zāyala kulla khuluqin danīʾin, wa-ʾammā al-fāsiqu fa-lam yajmaʿ maʿa fisqihi fusūqan wa-tahattukan.

“A sense of shame is an expression of a noble nature, with which He singles out whichever of His creatures He wills. It benefits the disobedient and the obedient alike. The obedient person has parted company with every base trait, while the sinner has not added further wickedness and shameless exposure to his sinfulness.

وَقَدْ جَاءَ الْحَدِيثُ : « إِنَّ الْعُصَاةَ إِذَا تَرَكُوا الْحَيَاءَ وَتَهَتَّكُوا فَلَمْ يُغَيَّرْ عَلَيْهِمْ ؛ عَاقَبَ اللّٰهُ عَزَّ وَجَلَّ الْعَامَّةَ وَالْخَاصَّةَ » .

Wa-qad jāʾa al-ḥadīthu: «ʾInna al-ʿuṣāta ʾidhā tarakū al-ḥayāʾa wa-tahattakū fa-lam yughayyar ʿalayhim; ʿāqaba Allāhu ʿazza wa-jalla al-ʿāmmata wa-al-khāṣṣata».

“The report says: ‘When sinners abandon shame and openly expose their wrongdoing, and no one acts to change their conduct, God, mighty and majestic, punishes the public at large along with the particular offenders.’

Source page 343

قَالَ أَبُو بَكْرٍ عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ : « إِذَا ظَهَرَ السُّوءُ فَلَمْ يُغَيِّرْهُ النَّاسُ أَوْشَكَ أَنْ يَعُمَّهُمُ اللّٰهُ بِعِقَابٍ » .

Qāla ʾAbū Bakrin ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾannahu qāla: «ʾIdhā ẓahara al-sūʾu fa-lam yughayyirhu al-nāsu ʾawshaka ʾan yaʿummahumu Allāhu bi-ʿiqābin».

“Abū Bakr reported that the Prophet, may God bless him and grant him peace, said: ‘When evil appears and people do not change it, God may soon encompass them all in punishment.’

وَقَالَتْ أُمُّ سَلَمَةَ : « أَنَهْلِكُ يَا رَسُولَ اللّٰهِ وَفِينَا الصَّالِحُونَ ؟ قَالَ : نَعَمْ إِذَا ظَهَرَ السُّوءُ فَلَمْ يُغَيَّرْ » . وَآثَارٌ كَثِيرَةٌ .

Wa-qālat ʾUmmu Salamata: «ʾA-nahliku yā Rasūla Allāhi wa-fīnā al-ṣāliḥūna? Qāla: Naʿam ʾidhā ẓahara al-sūʾu fa-lam yughayyar». Wa-ʾāthārun kathīratun.

“Umm Salama said: ‘Shall we perish, Messenger of God, while righteous people are among us?’ He said: ‘Yes, when evil appears and is not changed.’ There are many transmitted reports.

فَالْحَيَاءُ : غَرِيزَةٌ كَرِيمَةٌ ، فَعِنْدَهَا يَجِدُ الْعَدُوُّ الدُّعَاءَ إِلَى الرِّيَاءِ ، فَإِنْ أَطَاعَهُ الْعَبْدُ اعْتَقَدَ الرِّيَاءَ وَاعْتَلَّ بِالْحَيَاءِ وَصَدَقَ .

Fa-al-ḥayāʾu: gharīzatun karīmatun, fa-ʿindahā yajidu al-ʿaduwwu al-duʿāʾa ʾilā al-riyāʾi, fa-ʾin ʾaṭāʿahu al-ʿabdu iʿtaqada al-riyāʾa wa-iʿtalla bi-al-ḥayāʾi wa-ṣadaqa.

“A sense of shame is a noble instinct. When it arises, the enemy finds an opening to invite ostentation. If the servant obeys him, he adopts ostentation as his intention and appeals to shame as his excuse, and he is speaking truthfully:

قَدْ أَهَاجَهُ أَوَّلًا الْحَيَاءُ ، ثُمَّ خَطَرَ الْعَدُوُّ بِالرِّيَاءِ فَقَبِلَهُ ، فَكَانَ مُرَائِيًا إِذَا تَنَقَّلَ مِنَ الْحَيَاءِ إِلَى الرِّيَاءِ .

Qad ʾahājahu ʾawwalan al-ḥayāʾu, thumma khaṭara al-ʿaduwwu bi-al-riyāʾi fa-qabilahu, fa-kāna murāʾiyan ʾidhā tanaqqala mina al-ḥayāʾi ʾilā al-riyāʾi.

“shame did stir him at first. Then the enemy suggested ostentation and he accepted it. He became ostentatious when he moved from shame to showing off.

وَقَدْ يُهَيِّجُهُ الْحَيَاءُ عَلَى أَنْ يُرِيدَ اللّٰهَ عَزَّ وَجَلَّ ، فَيَضُمَّ إِلَى الْحَيَاءِ الْإِخْلَاصَ لِلّٰهِ عَزَّ وَجَلَّ ،

Wa-qad yuhayyijuhu al-ḥayāʾu ʿalā ʾan yurīda Allāha ʿazza wa-jalla, fa-yaḍumma ʾilā al-ḥayāʾi al-ʾikhlāṣa li-llāhi ʿazza wa-jalla,

“Shame may also stir him to intend God, mighty and majestic, so that he joins sincerity toward God, mighty and majestic, to his sense of shame.

فَإِنْ فَعَلَهُ لِلْحَيَاءِ أَوْ تَرَكَهُ لِغَيْرِ ذِكْرِ الْإِخْلَاصِ وَلَا رِيَاءٍ - وَلَا يَكَادُ يَكُونُ ذَلِكَ - فَهُوَ خَيْرٌ لِقَوْلِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ : « الْحَيَاءُ خَيْرٌ كُلُّهُ » « وَشُعْبَةٌ مِنَ الْإِيمَانِ » مَا لَمْ يَكُنْ شَيْءٌ أَوْلَى بِهِ فِيهِ الْحَيَاءُ مِنَ اللّٰهِ جَلَّ وَعَزَّ .

Fa-ʾin faʿalahu li-al-ḥayāʾi ʾaw tarakahu li-ghayri dhikri al-ʾikhlāṣi wa-lā riyāʾin - wa-lā yakādu yakūnu dhālika - fa-huwa khayrun li-qawli al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «Al-ḥayāʾu khayrun kulluhu» «wa-shuʿbatun mina al-ʾīmāni» mā lam yakun shayʾun ʾawlā bihi fīhi al-ḥayāʾu mina Allāhi jalla wa-ʿazza.

“If he does it out of shame, or leaves it without thinking of sincerity and without ostentation, though that scarcely ever happens, it is good, because the Prophet, may God bless him and grant him peace, said, ‘A sense of shame is entirely good,’ and ‘a branch of faith.’ This holds unless it is something in which shame before God, majestic and mighty, has a stronger claim upon him.

فَالْحَيَاءُ : مِنْ كُلِّ خُلُقٍ دَنِيءٍ فِي دِينٍ أَوْ دُنْيَا .

Fa-al-ḥayāʾu: min kulli khuluqin danīʾin fī dīnin ʾaw dunyā.

“Shame concerns every base trait, whether in religious or worldly matters.

Source page 344

وَمِثْلُ ذَلِكَ : كَمَثَلِ رَجُلٍ أَتَى رَجُلَيْنِ فَسَأَلَ أَحَدَهُمَا قَرْضًا أَوْ صِلَةً ، فَكَانَ أَحَدُهُمَا لَيْسَ فِي قَلْبِهِ حَيَاءٌ ، فَرَدَّهُ ، إِذْ لَمْ تَسْخُ نَفْسُهُ بِالْإِعْطَاءِ ، وَالْآخَرُ سُئِلَ مَا لَا تَسْخُو بِهِ نَفْسُهُ ، فَيَمْنَعُهُ الْحَيَاءُ مِنَ الْبُخْلِ مِنْ أَنْ يَرُدَّهُ ، فَأَمْسَكَ عَنْ إِظْهَارِ الرَّدِّ ، وَبَادَرَ لِيَفْعَلَ ؛ فَوَجَدَ إِبْلِيسُ وَالنَّفْسُ مَوْضِعَ دُعَاءٍ ، فَقَالَ : أَعْطِهِ ؛

Wa-mithlu dhālika: ka-mathali rajulin ʾatā rajulayni fa-saʾala ʾaḥadahumā qarḍan ʾaw ṣilatan, fa-kāna ʾaḥaduhumā laysa fī qalbihi ḥayāʾun, fa-raddahu, ʾidh lam taskhu nafsuhu bi-al-ʾiʿṭāʾi, wa-al-ʾākharu suʾila mā lā taskhū bihi nafsuhu, fa-yamnaʿuhu al-ḥayāʾu mina al-bukhli min ʾan yaruddahu, fa-ʾamsaka ʿan ʾiẓhāri al-raddi, wa-bādara li-yafʿala; fa-wajada ʾIblīsu wa-al-nafsu mawḍiʿa duʿāʾin, fa-qāla: ʾAʿṭihi;

“An example is a man who approaches two men and asks one of them for a loan or a gift. One has no shame in his heart, so he turns him away, since his soul is unwilling to give. The other is asked for something his soul is unwilling to give, but shame at being miserly prevents him from turning the man away. He holds back from voicing his refusal and hastens to act. Iblīs and the lower self find an opening for their invitation, and he says: ‘Give to him,

لِئَلَّا يَقُولَ : مَا أَبْخَلَهُ إِنْ لَمْ تُعْطِهِ ! أَوْ أَعْطِهِ ؛ لِيُثْنِيَ عَلَيْكَ بِهِ وَيُعَظِّمَكَ بِهِ ، أَوْ أَعْطِهِ ؛ لِيُكَافِئَكَ عَلَيْهِ . وَهَذَا أَيْسَرُهَا ، فَاعْتَقَدَ ذَلِكَ ، وَأَعْطَاهُ ، وَلَا يَشُكُّ أَنَّهُ أَعْطَى لِلْحَيَاءِ عِنْدَ نَفْسِهِ لِبُدُوِّ هَيَجَانِ الْحَيَاءِ مِنْ طَبْعِهِ .

Li-ʾallā yaqūla: Mā ʾabkhalahu ʾin lam tuʿṭihi! ʾAw ʾaʿṭihi; li-yuthniya ʿalayka bihi wa-yuʿaẓẓimaka bihi, ʾaw ʾaʿṭihi; li-yukāfiʾaka ʿalayhi. Wa-hādhā ʾaysaruhā, fa-iʿtaqada dhālika, wa-ʾaʿṭāhu, wa-lā yashukku ʾannahu ʾaʿṭā li-al-ḥayāʾi ʿinda nafsihi li-buduwwi hayajāni al-ḥayāʾi min ṭabʿihi.

“‘so that he will not say, “How miserly he is!” if you do not give to him. Or give to him so that he praises and honors you for it. Or give to him so that he repays your kindness.’ This last is the least serious of them. He adopts that intention and gives to him, yet has no doubt in his own mind that he gave out of shame, because shame first arose from his natural disposition.

وَيُسْأَلُ آخَرُ مَا لَا تَسْخُو بِهِ نَفْسُهُ ، فَلَمْ يَقْوَ أَنْ يَرُدَّهُ لِمَا هَاجَ فِي قَلْبِهِ مِنَ الْحَيَاءِ ، فَخَطَرَ خَاطِرُ الرِّيَاءِ فَنَفَاهُ ، وَقَالَ : لَا ، بَلْ لِلّٰهِ عَزَّ وَجَلَّ ، أَوْ لَمَّا رَأَى نَفْسَهُ تَمْتَنِعُ مِنَ الرَّدِّ مِنْ أَجْلِ الْحَيَاءِ ذَكَرَ فِي ذَلِكَ الْوَقْتِ ثَوَابَ اللّٰهِ عَزَّ وَجَلَّ ، فَأَرَادَهُ ، وَلَوْلَا الْحَيَاءُ لَرَدَّ صَاحِبَهُ ،

Wa-yusʾalu ʾākharu mā lā taskhū bihi nafsuhu, fa-lam yaqwa ʾan yaruddahu li-mā hāja fī qalbihi mina al-ḥayāʾi, fa-khaṭara khāṭiru al-riyāʾi fa-nafāhu, wa-qāla: Lā, bal li-llāhi ʿazza wa-jalla, ʾaw lammā raʾā nafsahu tamtaniʿu mina al-raddi min ʾajli al-ḥayāʾi dhakara fī dhālika al-waqti thawāba Allāhi ʿazza wa-jalla, fa-ʾarādahu, wa-lawlā al-ḥayāʾu la-radda ṣāḥibahu,

“Another person is asked for something his soul is unwilling to give. He cannot bring himself to turn the man away because shame has stirred in his heart. An impulse toward ostentation occurs, but he rejects it and says: ‘No, rather for God, mighty and majestic.’ Or when he sees himself holding back from refusal because of shame, he remembers the reward of God, mighty and majestic, at that moment and intends it. Without shame, he would have turned the man away,

وَلَمَا أَمْسَكَ حَتَّى يَنْوِيَ الْإِعْطَاءَ لِلّٰهِ عَزَّ وَجَلَّ .

Wa-la-mā ʾamsaka ḥattā yanwiya al-ʾiʿṭāʾa li-llāhi ʿazza wa-jalla.

“and he would not have held back long enough to form the intention of giving for God, mighty and majestic.

وَلَوْ أَنَّهُ أَخْلَصَ بِالْإِعْطَاءِ شُكْرًا لِمَنْ جَعَلَ غَرِيزَتَهُ تَهِيجُ بِالْحَيَاءِ ، أَوْ لِمَنْ وَهَبَ لَهُ الْحَيَاءَ ، وَلَمْ يَجْعَلْهُ كَمَنْ لَا يَسْتَحِي دُونَ طَلَبِ الثَّوَابِ ، لَكَانَ اللّٰهُ عَزَّ وَجَلَّ يَسْتَحِقُّ ذَلِكَ فَكَيْفَ بِطَلَبِهِ الثَّوَابَ ؟ !

Wa-law ʾannahu ʾakhlaṣa bi-al-ʾiʿṭāʾi shukran li-man jaʿala gharīzatahu tahīju bi-al-ḥayāʾi, ʾaw li-man wahaba lahu al-ḥayāʾa, wa-lam yajʿalhu ka-man lā yastaḥī dūna ṭalabi al-thawābi, la-kāna Allāhu ʿazza wa-jalla yastaḥiqqu dhālika fa-kayfa bi-ṭalabihi al-thawāba?!

“Even if he gave sincerely out of gratitude to the One who made his innate nature respond with shame, or to the One who bestowed shame upon him and did not make him like someone without it, without seeking any reward, God, mighty and majestic, would deserve that. How much more so when he seeks a reward!

وَآخَرُ يُسْأَلُ أَشْيَاءَ ، فَهَاجَ مِنَ الْحَيَاءِ مَا لَا يَمْلِكُهُ ، فَأَعْطَاهُ الْعَزْمَ عَلَيْهِ وَلَمْ يَقْبَلْ خَطْرَةَ رِيَاءٍ ، وَلَمْ يَذْكُرْ ثَوَابًا ، وَمَا أَقَلَّ ذَلِكَ : أَنْ يُعْطِيَ عَبْدٌ ، أَوْ يَعْمَلَ ، أَوْ يَتْرُكَ إِلَّا لِرَغْبَةٍ أَوْ رَهْبَةٍ ، فَإِنْ أَعْطَاهُ عَلَى ذَلِكَ الْحَيَاءِ أَوْ أَمْسَكَ عَمَّا لَا يَنْبَغِي أَعْطَاهُ مَعَ الْحَيَاءِ ، فَهُوَ خَيْرٌ عَنْ خُلُقٍ كَرِيمٍ ،

Wa-ʾākharu yusʾalu ʾashyāʾa, fa-hāja mina al-ḥayāʾi mā lā yamlikuhu, fa-ʾaʿṭāhu al-ʿazma ʿalayhi wa-lam yaqbal khaṭrata riyāʾin, wa-lam yadhkur thawāban, wa-mā ʾaqalla dhālika: ʾan yuʿṭiya ʿabdun, ʾaw yaʿmala, ʾaw yatruka ʾillā li-raghbatin ʾaw rahbatin, fa-ʾin ʾaʿṭāhu ʿalā dhālika al-ḥayāʾi ʾaw ʾamsaka ʿammā lā yanbaghī ʾaʿṭāhu maʿa al-ḥayāʾi, fa-huwa khayrun ʿan khuluqin karīmin,

“Another person is asked for things, and a sense of shame arises that he cannot control. He commits himself to acting on it without accepting any impulse toward ostentation or thinking of a reward. How rare that is: for a servant to give, act, or refrain except out of desire or fear! If he gives to him on the basis of that shame, or holds back from what is inappropriate, he has given to him with shame; it is good arising from a noble disposition,

مَا لَمْ يَعْتَقِدِ الرِّيَاءَ .

Mā lam yaʿtaqidi al-riyāʾa.

“so long as he does not adopt an intention to show off.

وَمَنْ جَمَعَ مَعَ الْحَيَاءِ إِرَادَةَ اللّٰهِ عَزَّ وَجَلَّ ، وَثَوَابِهِ ، فَذَلِكَ أَفْضَلُ ؛ لِأَنَّ الْحَيَاءَ غَرِيزَةٌ كَرِيمَةٌ ، لَا يُعْطَاهُ كُلُّ أَحَدٍ ، وَلَا يُنْزَعُ الْحَيَاءُ إِلَّا مِنْ قَلْبِ شَقِيٍّ وَمِنْ ذَلِكَ مَا يُرْوَى عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ : أَنَّ رَجُلًا مِنْ أَهْلِ الْيَمَنِ أَرَادَ أَنْ يَشْرَبَ سَوِيقًا عِنْدَ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ فَاسْتَتَرَ بِثَوْبِهِ مِنَ النَّاسِ ،

Wa-man jamaʿa maʿa al-ḥayāʾi ʾirādata Allāhi ʿazza wa-jalla, wa-thawābihi, fa-dhālika ʾafḍalu; li-ʾanna al-ḥayāʾa gharīzatun karīmatun, lā yuʿṭāhu kullu ʾaḥadin, wa-lā yunzaʿu al-ḥayāʾu ʾillā min qalbi shaqiyyin wa-min dhālika mā yurwā ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: ʾAnna rajulan min ʾahli al-Yamani ʾarāda ʾan yashraba sawīqan ʿinda al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama fa-istatara bi-thawbihi mina al-nāsi,

“Someone who combines shame with the intention of seeking God, mighty and majestic, and His reward is better. Shame is a noble instinct that not everyone is given, and it is stripped only from the heart of an unhappy wretch. An example is the report from the Prophet, may God bless him and grant him peace: a man from Yemen wanted to drink a roasted-grain preparation in the presence of the Prophet, may God bless him and grant him peace, and screened himself from people with his garment.

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فَقَالَ رَجُلٌ : مَا هَذَا ؟ فَقَالَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ : « هَذَا الْحَيَاءُ يُعْطِيهِ اللّٰهُ قَوْمًا وَيَمْنَعُهُ آخَرِينَ » .

Fa-qāla rajulun: Mā hādhā? Fa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «Hādhā al-ḥayāʾu yuʿṭīhi Allāhu qawman wa-yamnaʿuhu ʾākharīna».

“A man said: ‘What is this?’ The Prophet, may God bless him and grant him peace, replied: ‘This is modesty. God gives it to some people and withholds it from others.’

فَإِذَا هَاجَتْ تِلْكَ الْغَرِيزَةُ فَعِنْدَهَا يَعْتَقِدُ الْإِخْلَاصَ أَوِ الرِّيَاءَ ، أَوْ يَعْمَلُ عَلَيْهَا بِغَيْرِ عَقْدِ رِيَاءٍ وَلَا إِخْلَاصٍ .

Fa-ʾidhā hājat tilka al-gharīzatu fa-ʿindahā yaʿtaqidu al-ʾikhlāṣa ʾawi al-riyāʾa, ʾaw yaʿmalu ʿalayhā bi-ghayri ʿaqdi riyāʾin wa-lā ʾikhlāṣin.

“When that instinct is stirred, he then adopts either sincerity or ostentation as his intention, or acts upon it without forming an intention of either ostentation or sincerity.

وَكُلُّ مُرَاءٍ يُمْكِنُهُ أَنْ يَعْتَلَّ بِالْحَيَاءِ .

Wa-kullu murāʾin yumkinuhu ʾan yaʿtalla bi-al-ḥayāʾi.

“Every show-off can appeal to shame as an excuse.

وَقَدْ يُخَيَّلُ إِلَى بَعْضِ الْمُرِيدِينَ أَنَّهُ مُسْتَحٍ ، وَإِنَّمَا هُوَ مُرَاءٍ لَا يَسْتَحِي مِنْ تَضْيِيعِ الْفَرْضِ ، وَيَسْتَحِي مِنْ أَشْيَاءَ مُبَاحَةٍ كَاسْتِعْجَالِ الْمَشْيِ ، لِأَنَّهُ خُرُوجٌ إِلَى الْخِفَّةِ ، وَكَثْرَةِ الضَّحِكِ ، فَيُقْصِرُ رِيَاءً وَجَزَعًا مِنَ الزَّوَالِ عَنِ الْخُشُوعِ عِنْدَهُمْ .

Wa-qad yukhayyalu ʾilā baʿḍi al-murīdīna ʾannahu mustaḥin, wa-ʾinnamā huwa murāʾin lā yastaḥī min taḍyīʿi al-farḍi, wa-yastaḥī min ʾashyāʾa mubāḥatin ka-istiʿjāli al-mashyi, li-ʾannahu khurūjun ʾilā al-khiffati, wa-kathrati al-ḍaḥiki, fa-yuqṣiru riyāʾan wa-jazaʿan mina al-zawāli ʿani al-khushūʿi ʿindahum.

“Some seekers may imagine that they are modest when they are merely showing off: they feel no shame at neglecting an obligation, yet feel ashamed of permissible things such as walking quickly, because it verges on frivolity, or laughing a great deal. They restrain themselves to show off, distressed at losing their appearance of humility in people’s eyes.

وَقَدْ يَأْتِي الشَّيْءَ اسْتِحْيَاءً مِنْهُ مِنَ الْخَلْقِ ، وَالْحَيَاءُ مِنَ اللّٰهِ عَزَّ وَجَلَّ فِي ذَلِكَ أَوْلَى ، فَهُوَ كَخَيْرٍ أَفْضَلَ مِنْ غَيْرِهِ مِنَ الْخَيْرِ ، كَالرَّجُلِ يَرَى مِنْ شَيْخٍ مُسْلِمٍ مُنْكَرًا فَيُرِيدُ أَنْ يَأْمُرَهُ فَيَسْتَحِي مِنْ شَيْبَتِهِ ، فَالْحَيَاءُ مِنْ ذِي الشَّيْبَةِ وَتَوْقِيرُ الْكَبِيرِ خَيْرٌ .

Wa-qad yaʾtī al-shayʾa istiḥyāʾan minhu mina al-khalqi, wa-al-ḥayāʾu mina Allāhi ʿazza wa-jalla fī dhālika ʾawlā, fa-huwa ka-khayrin ʾafḍala min ghayrihi mina al-khayri, ka-al-rajuli yarā min shaykhin muslimin munkaran fa-yurīdu ʾan yaʾmurahu fa-yastaḥī min shaybatihi, fa-al-ḥayāʾu min dhī al-shaybati wa-tawqīru al-kabīri khayrun.

“A person may do something out of embarrassment before people, when shame before God, mighty and majestic, would be more fitting. This is like one good being better than another good. A man, for example, sees an elderly Muslim doing wrong and wants to admonish him, but feels shy before his gray hair. Modesty before a gray-haired person and respect for an elder are good.

وَخَيْرٌ مِنْ ذَلِكَ أَلَّا يَدَعَ أَنْ يَأْمُرَهُ ، وَلَوْ كَانَ مُسْتَحِيًا مِنْ شَيْبَتِهِ ؛ لِأَنَّ مِنَ الدِّينِ وَالْأَخْلَاقِ الْكَرِيمَةِ إِكْرَامَ ذِي الشَّيْبَةِ ، وَكَذَلِكَ رَوَاهُ أَبُو مُوسَى عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ : « إِنَّ مِنْ إِجْلَالِ اللّٰهِ عَزَّ وَجَلَّ إِكْرَامَ ذِي الشَّيْبَةِ الْمُسْلِمِ » .

Wa-khayrun min dhālika ʾallā yadaʿa ʾan yaʾmurahu, wa-law kāna mustaḥiyan min shaybatihi; li-ʾanna mina al-dīni wa-al-ʾakhlāqi al-karīmati ʾikrāma dhī al-shaybati, wa-kadhālika rawāhu ʾAbū Mūsā ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾannahu qāla: «ʾInna min ʾijlāli Allāhi ʿazza wa-jalla ʾikrāma dhī al-shaybati al-muslimi».

“Better still is not to refrain from admonishing him, even if he feels shy before his gray hair, for honoring a gray-haired person is part of religion and noble character. Abū Mūsā likewise related that the Prophet, may God bless him and grant him peace, said: ‘Honoring a gray-haired Muslim is part of honoring God, mighty and majestic.’

وَالْحَيَاءُ مِنَ اللّٰهِ عَزَّ وَجَلَّ أَوْلَى أَلَّا يُضَيِّعَ الْأَمْرَ مِنْ أَنْ يَقُومَ فِيهِ لِلّٰهِ عَزَّ وَجَلَّ ! وَإِنِ اسْتَحْيَا مِنْهُ فَلْيُؤْثِرِ الْحَيَاءَ مِنَ اللّٰهِ عَزَّ وَجَلَّ ، عَلَى الْحَيَاءِ مِنَ الْخَلْقِ .

Wa-al-ḥayāʾu mina Allāhi ʿazza wa-jalla ʾawlā ʾallā yuḍayyiʿa al-ʾamra min ʾan yaqūma fīhi li-llāhi ʿazza wa-jalla! Wa-ʾini istaḥyā minhu fa-li-yuʾthiri al-ḥayāʾa mina Allāhi ʿazza wa-jalla, ʿalā al-ḥayāʾi mina al-khalqi.

“Shame before God, mighty and majestic, has the stronger claim, so that he does not neglect the duty of standing up in this matter for God, mighty and majestic! Even if he feels shy before the man, he should prefer shame before God, mighty and majestic, to shame before creatures.

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فَافْهَمْ مَا وَصَفْتُ لَكَ مِنَ الْحَيَاءِ ، فَإِنَّ كَثِيرًا مِنَ النَّاسِ يَغْلَطُونَ فِي ذَلِكَ ، وَيَكْذِبُونَ عَلَى الْحَيَاءِ ، وَيَرَوْنَ ذَلِكَ أَنَّهُ حَيَاءٌ .

Fa-ifham mā waṣaftu laka mina al-ḥayāʾi, fa-ʾinna kathīran mina al-nāsi yaghlaṭūna fī dhālika, wa-yakdhibūna ʿalā al-ḥayāʾi, wa-yarawna dhālika ʾannahu ḥayāʾun.

“Understand, then, what I have described to you about shame. Many people are mistaken about it, falsely attribute things to shame, and believe that what they are doing is modesty.

وَكُلُّ مَا يَسْتَحِي مِنْهُ الْعَبْدُ لَا يُعْقِبُ رِيَاءً فَلَا بَأْسَ بِهِ ، كَحَيَائِهِ مِنْ وَسَخِ ثَوْبِهِ وَوَسَخِ جِلْدِهِ ، وَالسَّوَادِ عَلَى ثَوْبِهِ وَعَلَى جِلْدِهِ ، وَمَا أَشْبَهَ ذَلِكَ ، فَلَا بَأْسَ بِهِ مَا لَمْ يُعْقِبْ رِيَاءً فِي الدِّينِ .

Wa-kullu mā yastaḥī minhu al-ʿabdu lā yuʿqibu riyāʾan fa-lā baʾsa bihi, ka-ḥayāʾihi min wasakhi thawbihi wa-wasakhi jildihi, wa-al-sawādi ʿalā thawbihi wa-ʿalā jildihi, wa-mā ʾashbaha dhālika, fa-lā baʾsa bihi mā lam yuʿqib riyāʾan fī al-dīni.

“There is no harm in anything the servant feels ashamed of that does not lead to ostentation: shame, for example, over dirt on his clothes or skin, black stains on his clothes or skin, and similar things. There is no harm in it so long as it does not lead to religious ostentation.”

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بَابُ مِنْ أَيْنَ يَنْبَغِي لِلْعَبْدِ أَنْ يَكْرَهَ ذَمَّ الْمُسْلِمِينَ لَهُ وَمِنْ أَيْنَ لَا يَكْرَهُهُ ؟

Bābu min ʾayna yanbaghī li-al-ʿabdi ʾan yakraha dhamma al-muslimīna lahu wa-min ʾayna lā yakrahuhu?

Chapter: On what grounds should the servant dislike Muslims’ criticism of him, and on what grounds should he not?

قُلْتُ : أَلَيْسَ يَنْبَغِي لِلْمُسْلِمِ أَنْ يَكْرَهَ ذَمَّ الْمُسْلِمِينَ لَهُ ؟

Qultu: ʾA-laysa yanbaghī li-al-muslimi ʾan yakraha dhamma al-muslimīna lahu?

I said: “Should a Muslim not dislike other Muslims’ criticism of him?”

قَالَ : بَلَى ، وَلَكِنْ قَدْ يَكْرَهُهُ عَلَى وُجُوهٍ :

Qāla: Balā, wa-lākin qad yakrahuhu ʿalā wujūhin:

He said: “Yes, but he may dislike it for different reasons:

قَدْ يَكْرَهُ ذَمَّهُمْ خَشْيَةَ أَنْ يَكُونَ ذَلِكَ دَلِيلًا عَلَى ذَمِّ اللّٰهِ عَزَّ وَجَلَّ لَهُ ، لِقَوْلِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ : « أَنْتُمْ شُهَدَاءُ اللّٰهِ فِي الْأَرْضِ » . هَذَا مَا لَمْ يَظْلِمُوا فِي ذَمِّهِمْ وَلَمْ يَكْذِبُوا ؛ وَكَرَاهَةَ أَيْضًا أَنْ يُغَيِّرُوا قَلْبَهُ فَيَشْغَلُوهُ عَنِ اللّٰهِ عَزَّ وَجَلَّ ، أَوْ يَجِيءَ مِنْهُ إِلَيْهِمْ مَا لَا يَحِلُّ ، فَيَعْصِيَ اللّٰهَ فِيهِمْ بِقَلْبِهِ ،

Qad yakrahu dhammahum khashyata ʾan yakūna dhālika dalīlan ʿalā dhammi Allāhi ʿazza wa-jalla lahu, li-qawli al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «ʾAntum shuhadāʾu Allāhi fī al-ʾarḍi». Hādhā mā lam yaẓlimū fī dhammihim wa-lam yakdhibū; wa-karāhata ʾayḍan ʾan yughayyirū qalbahu fa-yashghalūhu ʿani Allāhi ʿazza wa-jalla, ʾaw yajīʾa minhu ʾilayhim mā lā yaḥillu, fa-yaʿṣiya Allāha fīhim bi-qalbihi,

“He may dislike their criticism for fear that it means God, mighty and majestic, censures him, because the Prophet, may God bless him and grant him peace, said: ‘You are God’s witnesses on earth.’ This applies so long as they are neither unjust nor untruthful in their criticism. He may also dislike the possibility that they will disturb his heart and distract him from God, mighty and majestic, or that something unlawful will come from him toward them, so that he disobeys God in his dealings with them, in his heart

أَوْ جَوَارِحِهِ ؛ أَوْ إِشْفَاقًا عَلَيْهِمْ أَنْ يَعْصُوا اللّٰهَ فِيهِ .

ʾAw jawāriḥihi; ʾaw ʾishfāqan ʿalayhim ʾan yaʿṣū Allāha fīhi.

“or with his limbs. Or he may dislike it out of concern that they will disobey God in their treatment of him.

وَالَّذِي هُوَ أَقَلُّ ذَلِكَ ، وَهُوَ مُبَاحٌ : أَنْ يَكْرَهَ أَنْ يَغْتَمَّ بِمَا يَسْمَعُ أَوْ يَشُقَّ عَلَيْهِ ؛ لِأَنَّهُ مُخَالِفٌ لِلطَّبْعِ فَلَا يَكَادُ أَنْ يَمْتَنِعَ أَنْ يَهِيجَ الْغَمُّ لِسَمَاعِهِ مَا يَكْرَهُ مِنَ الْقَوْلِ فِيهِ ، فَلَيْسَ عَلَيْهِ فِي ذَلِكَ جُنَاحٌ أَنْ يَكْرَهَ مَا يَشُقُّ عَلَيْهِ فِيمَا يَهِيجُ مِنْ فِعْلِ طَبْعِهِ ؛ وَأَلَّا يُحِبَّ أَنْ يَغْتَمَّ . وَإِنْ ذَمُّوهُ فَاغْتَمَّ لِمَا هَاجَ مِنَ الطَّبْعِ ؛

Wa-alladhī huwa ʾaqallu dhālika, wa-huwa mubāḥun: ʾan yakraha ʾan yaghtamma bi-mā yasmaʿu ʾaw yashuqqa ʿalayhi; li-ʾannahu mukhālifun li-al-ṭabʿi fa-lā yakādu ʾan yamtaniʿa ʾan yahīja al-ghammu li-samāʿihi mā yakrahu mina al-qawli fīhi, fa-laysa ʿalayhi fī dhālika junāḥun ʾan yakraha mā yashuqqu ʿalayhi fī-mā yahīju min fiʿli ṭabʿihi; wa-ʾallā yuḥibba ʾan yaghtamma. Wa-ʾin dhammūhu fa-ightamma li-mā hāja mina al-ṭabʿi;

“The least of these reasons, which is permissible, is that he dislikes being saddened or distressed by what he hears. It runs against his nature, and he can scarcely prevent sorrow from arising when he hears things said about him that he dislikes. There is no blame upon him for disliking the distress aroused by his natural disposition, or for not wanting to feel sorrow. If they criticize him and he feels sorrow because his nature has been stirred,

فَلَا بَأْسَ بِهِ ، مَا لَمْ يَكُنْ يَكْرَهُ الذَّمَّ وَيَغْتَمُّ لَهُ جَزَعًا أَنْ يَزُولَ عَنْهُ الْحَمْدُ بِالطَّاعَةِ ، وَمَحَبَّةَ أَنْ يُثْنُوا عَلَيْهِ بِالْوَرَعِ وَيَبَرُّوهُ عَلَى الْوَرَعِ وَيَأْكُلَ بِدِينِهِ ، وَلَا يُحِبُّ أَنْ يَقُولُوا عَلَيْهِ غَيْرَ ذَلِكَ ، فَيَزُولَ عَنْهُ الثَّنَاءُ بِعَمَلِهِ وَالْبِرُّ عَلَى طَاعَتِهِ ؛ فَإِذَا كَانَ ذَلِكَ فَقَدْ نَقَصَ فِي دِينِهِ .

Fa-lā baʾsa bihi, mā lam yakun yakrahu al-dhamma wa-yaghtammu lahu jazaʿan ʾan yazūla ʿanhu al-ḥamdu bi-al-ṭāʿati, wa-maḥabbata ʾan yuthnū ʿalayhi bi-al-waraʿi wa-yabarrūhu ʿalā al-waraʿi wa-yaʾkula bi-dīnihi, wa-lā yuḥibbu ʾan yaqūlū ʿalayhi ghayra dhālika, fa-yazūla ʿanhu al-thanāʾu bi-ʿamalihi wa-al-birru ʿalā ṭāʿatihi; fa-ʾidhā kāna dhālika fa-qad naqaṣa fī dīnihi.

“there is no harm in that, so long as he does not dislike criticism and grieve over it from anguish at losing praise for his obedience, wanting them to commend his scrupulousness and treat him kindly for it, and wanting to live off his religion. He does not want them to say anything else about him, lest praise for his deeds and kindness on account of his obedience disappear. When that is the case, his religion has suffered a loss.

Source page 348

وَإِنْ هُوَ لَمْ يُرَاءِ بِطَاعَةِ اللّٰهِ عَزَّ وَجَلَّ مِنْ أَجْلِ ذَلِكَ ، وَلَمْ يَجْزَعْ مِنْ ذَلِكَ ؛ لِأَنْ يَتِمَّ لَهُ الثَّنَاءُ عَلَى طَاعَتِهِ لِلّٰهِ عَزَّ وَجَلَّ وَسَلِمَ مِنْ ذَلِكَ ، وَشَغَلَهُ مَعَ السَّلَامَةِ مِنَ الرِّيَاءِ غَمُّ ذَمِّهِمْ ، إِذَا كَانُوا صَادِقِينَ فِيهِ عَنِ الْغَمِّ لِلّٰهِ عَزَّ وَجَلَّ - فَقَدْ نَقَصَ وَغُبِنَ ، بَلْ مَا يَرْضَى كَثِيرٌ مِنَ النَّاسِ بِالْغَمِّ بِزَوَالِ الثَّنَاءِ بِالدِّينِ ،

Wa-ʾin huwa lam yurāʾi bi-ṭāʿati Allāhi ʿazza wa-jalla min ʾajli dhālika, wa-lam yajzaʿ min dhālika; li-ʾan yatimma lahu al-thanāʾu ʿalā ṭāʿatihi li-llāhi ʿazza wa-jalla wa-salima min dhālika, wa-shaghalahu maʿa al-salāmati mina al-riyāʾi ghammu dhammihim, ʾidhā kānū ṣādiqīna fīhi ʿani al-ghammi li-llāhi ʿazza wa-jalla - fa-qad naqaṣa wa-ghubina, bal mā yarḍā kathīrun mina al-nāsi bi-al-ghammi bi-zawāli al-thanāʾi bi-al-dīni,

“Even if he does not show off his obedience to God, mighty and majestic, for that purpose, and does not anguish over it to secure continued praise for his obedience to God, mighty and majestic, but remains free of that, he still suffers loss and is cheated if, despite being free of ostentation, sorrow over their criticism, when it is truthful, distracts him from sorrow for God, mighty and majestic. Indeed, many people are not content merely to grieve over losing praise for their religion,

حَتَّى يَبْتَدِئَ أَعْمَالًا أُخَرَ لَمْ يَكُنْ يَعْمَلُهَا ؛ لِيُزِيلَ ذَلِكَ الذَّمَّ عَنْهُ وَالْخُرُوجَ إِلَى الِاعْتِذَارِ بِالْكَذِبِ وَالتَّصَنُّعِ .

Ḥattā yabtadiʾa ʾaʿmālan ʾukhara lam yakun yaʿmaluhā; li-yuzīla dhālika al-dhamma ʿanhu wa-al-khurūja ʾilā al-iʿtidhāri bi-al-kadhibi wa-al-taṣannuʿi.

“until a person begins other deeds that he did not previously perform to remove that criticism from himself, and resorts to making excuses through lies and affectation.

وَالْمُؤْمِنُ لَا يَطْلُبُ بِطَاعَةِ اللّٰهِ عَزَّ وَجَلَّ حَمْدَ الْمَخْلُوقِينَ ، وَلَا يَكْتَسِبُ ذَمَّهُمْ وَلَا يُحِبُّهُ ، لِأَنَّ فِيهِ شُغْلَ قَلْبِهِ وَمِحْنَةً لَهُ ، لَعَلَّهُ أَنْ يَخْرُجَ إِلَى مَا لَا يَحِلُّ لَهُ وَعِصْيَانَ الْمُسْلِمِينَ فِيهِ بِالطَّاعَةِ ؛ فَالطَّاعَةُ يُرِيدُ اللّٰهَ عَزَّ وَجَلَّ بِهَا وَلَا يُرِيدُ بِهَا الْعِبَادَ ، وَذَمُّ الْعِبَادِ لَا يُحِبُّهُ ، وَلَا يَكْتَسِبُهُ ، وَلَا يَطْلُبُهُ ،

Wa-al-muʾminu lā yaṭlubu bi-ṭāʿati Allāhi ʿazza wa-jalla ḥamda al-makhlūqīna, wa-lā yaktasibu dhammahum wa-lā yuḥibbuhu, li-ʾanna fīhi shughla qalbihi wa-miḥnatan lahu, laʿallahu ʾan yakhruja ʾilā mā lā yaḥillu lahu wa-ʿiṣyāna al-muslimīna fīhi bi-al-ṭāʿati; fa-al-ṭāʿatu yurīdu Allāha ʿazza wa-jalla bihā wa-lā yurīdu bihā al-ʿibāda, wa-dhammu al-ʿibādi lā yuḥibbuhu, wa-lā yaktasibuhu, wa-lā yaṭlubuhu,

“The believer does not seek creatures’ praise through obedience to God, mighty and majestic. Nor does he earn their criticism or love it, because it preoccupies his heart and tests him: he may end up doing something unlawful, and Muslims may sin against him on account of his obedience. Through obedience he intends God, mighty and majestic, and does not intend people. He does not love people’s criticism, earn it, or seek it.

وَيُحِبُّ أَلَّا يَعْصُوا اللّٰهَ عَزَّ وَجَلَّ فِيهِ ، وَلَا يَشْغَلُوهُ عَنْ رَبِّهِ عَزَّ وَجَلَّ ، وَأَنْ يَسْلَمَ دِينُهُ ، وَأَنْ يَسْلَمَ عَلَيْهِمْ .

Wa-yuḥibbu ʾallā yaʿṣū Allāha ʿazza wa-jalla fīhi, wa-lā yashghalūhu ʿan rabbihi ʿazza wa-jalla, wa-ʾan yaslama dīnuhu, wa-ʾan yaslama ʿalayhim.

“He wants them not to disobey God, mighty and majestic, in their treatment of him, nor distract him from his Lord, mighty and majestic. He wants his religion to remain safe, and for safety to be preserved for them as well.”

قُلْتُ : فَإِذَا كَانَ لَا يُحِبُّ ذَمَّهُمْ وَلَا حَمْدَهُمْ عَلَى طَاعَةِ رَبِّهِ ، وَلَيْسَ بَيْنَهُمَا مَنْزِلَةٌ ، فَإِذَا لَمْ يُحِبَّ ذَمَّهُمْ أَحَبَّ حَمْدَهُمْ ، وَإِذَا لَمْ يُحِبَّ حَمْدَهُمْ فَهُوَ يُحِبُّ ذَمَّهُمْ .

Qultu: Fa-ʾidhā kāna lā yuḥibbu dhammahum wa-lā ḥamdahum ʿalā ṭāʿati rabbihi, wa-laysa baynahumā manzilatun, fa-ʾidhā lam yuḥibba dhammahum ʾaḥabba ḥamdahum, wa-ʾidhā lam yuḥibba ḥamdahum fa-huwa yuḥibbu dhammahum.

I said: “But if he wants neither their criticism nor their praise for obeying his Lord, and there is no state between them, then when he does not want their criticism, he wants their praise; and when he does not want their praise, he wants their criticism.”

قَالَ : إِنَّ غَمَّهُ بِذَمِّهِمْ عَلَى طَاعَةِ رَبِّهِ عَزَّ وَجَلَّ لَيْسَ يَجْزَعُ مِنْهُ ، لِسُقُوطِ مَنْزِلَةٍ ، وَلَا حُبِّ ثَنَاءٍ ، وَلَكِنْ لِشُغْلِ قَلْبِهِ وَلِعِصْيَانِهِمْ فِيهِ ، فَكَذَلِكَ ، لَا يُحِبُّ حَمْدَهُمْ عَلَى طَاعَةِ اللّٰهِ عَزَّ وَجَلَّ .

Qāla: ʾInna ghammahu bi-dhammihim ʿalā ṭāʿati rabbihi ʿazza wa-jalla laysa yajzaʿu minhu, li-suqūṭi manzilatin, wa-lā ḥubbi thanāʾin, wa-lākin li-shughli qalbihi wa-li-ʿiṣyānihim fīhi, fa-kadhālika, lā yuḥibbu ḥamdahum ʿalā ṭāʿati Allāhi ʿazza wa-jalla.

He said: “When their criticism of his obedience to his Lord, mighty and majestic, saddens him, he is not anguished by it because of lost standing or a love of praise, but because his heart is distracted and they are sinning in their treatment of him. Likewise, he does not love their praise for obedience to God, mighty and majestic.”

قُلْتُ : فَيُحِبُّ حَمْدَهُمْ لِسُقُوطِ الشُّغْلِ عَنْهُمْ وَلِطَاعَتِهِمْ فِيهِ لِرَبِّهِ عَزَّ وَجَلَّ .

Qultu: Fa-yuḥibbu ḥamdahum li-suqūṭi al-shughli ʿanhum wa-li-ṭāʿatihim fīhi li-rabbihi ʿazza wa-jalla.

I said: “Then he loves their praise because it ends their preoccupation and because, in their treatment of him, they are obeying his Lord, mighty and majestic.”

Source page 349

قَالَ : إِنَّ شُغْلَهُ لِحُبِّ الْحَمْدِ ، وَطَلَبَهُ لِتَسْكِينِ الشُّغْلِ عَنْ قَلْبِهِ ؛ مَحَبَّةُ الثَّنَاءِ وَالتَّعْظِيمِ عَلَى طَاعَةِ رَبِّهِ عَزَّ وَجَلَّ ، فَقَدْ تَعَجَّلَ ثَوَابَ ذَلِكَ . وَإِنَّ كَرَاهَتَهُ لِشُغْلِ قَلْبِهِ بِالذَّمِّ وَمَحَبَّتَهُ أَنْ يَزُولَ الشُّغْلُ عَنْ قَلْبِهِ طَلَبُ السَّلَامَةِ ؛ لَا أَنَّهُ مُعْتَقِدٌ لِلشُّغْلِ يُحِبُّ حَمْدَهُمْ ، وَلَكِنْ كَرَاهَةَ أَنْ يُجَاهِدَ طَبْعَهُ ، فَلَعَلَّهُ أَنْ يَغْلِبَهُ فِي حَالِ غَفْلَتِهِ ،

Qāla: ʾInna shughlahu li-ḥubbi al-ḥamdi, wa-ṭalabahu li-taskīni al-shughli ʿan qalbihi; maḥabbatu al-thanāʾi wa-al-taʿẓīmi ʿalā ṭāʿati rabbihi ʿazza wa-jalla, fa-qad taʿajjala thawāba dhālika. Wa-ʾinna karāhatahu li-shughli qalbihi bi-al-dhammi wa-maḥabbatahu ʾan yazūla al-shughlu ʿan qalbihi ṭalabu al-salāmati; lā ʾannahu muʿtaqidun li-al-shughli yuḥibbu ḥamdahum, wa-lākin karāhata ʾan yujāhida ṭabʿahu, fa-laʿallahu ʾan yaghlibahu fī ḥāli ghaflatihi,

He said: “Being preoccupied with love of praise and seeking it to quiet the preoccupation in his heart amounts to loving acclaim and honor for obeying his Lord, mighty and majestic. He has thereby taken his reward in advance. But his dislike of his heart’s preoccupation with criticism, and his desire for that preoccupation to leave his heart, are a search for safety. It is not that he embraces that preoccupation out of love for their praise; rather, he dislikes having to struggle against his nature, for it might overcome him at a moment of heedlessness.

فَكُلَّمَا دُفِعَ ذَلِكَ عَنْهُ أَنْ يُمْتَحَنَ بِهِ عَدَّهَا نِعْمَةً مِنْ رَبِّهِ عَزَّ وَجَلَّ .

Fa-kullamā dufiʿa dhālika ʿanhu ʾan yumtaḥana bihi ʿaddahā niʿmatan min rabbihi ʿazza wa-jalla.

“Whenever that is kept away from him, so that he is spared being tested by it, he counts it as a blessing from his Lord, mighty and majestic.”

قُلْتُ : فَالْحَمْدُ ، أَيْضًا ، يُحِبُّهُ جُمْلَةً لِغَيْرِ طَاعَةٍ ، لِئَلَّا تُعَارِضَهُ مِحْنَةُ ذَمٍّ عَلَى طَاعَةٍ يُجَاهِدُ عَنْهَا طَبْعَهُ ، فَيَشْغَلَهُ ذَلِكَ ، وَلَعَلَّهُ أَنْ يَزُولَ .

Qultu: Fa-al-ḥamdu, ʾayḍan, yuḥibbuhu jumlatan li-ghayri ṭāʿatin, li-ʾallā tuʿāriḍahu miḥnatu dhammin ʿalā ṭāʿatin yujāhidu ʿanhā ṭabʿahu, fa-yashghalahu dhālika, wa-laʿallahu ʾan yazūla.

I said: “Then he also loves praise in general, apart from any act of obedience, so that he will not face the trial of criticism for obedience and have to struggle against his nature over it, becoming distracted and perhaps slipping from his position.”

قَالَ : إِنَّ فِي وُقُوعِ الذَّمِّ نِفَارَ الطَّبْعِ ، وَلَيْسَ فِي دَفْعِ الْحَمْدِ إِذَا لَمْ يُعْقِبْهُ ذَمٌّ نِفَارُ الطَّبْعِ ، إِلَّا جَزَعًا لِحُبِّ الْمَنْزِلَةِ ، وَطَلَبُ الْحَمْدِ مِنْهُ لَا يَكُونُ مِنْ قَلْبِهِ إِلَّا رَجَاءَ أَنْ يَحْمَدُوهُ عَلَى خَيْرٍ وَطَاعَةٍ ، فَإِذَا دَعَتِ النَّفْسُ الْحَمْدَ عَلَى جُمْلَةٍ فَقَدْ عَلِمَ أَنَّهُمْ لَا يَحْمَدُونَهُ إِلَّا عَلَى خَيْرٍ وَبِرٍّ .

Qāla: ʾInna fī wuqūʿi al-dhammi nifāra al-ṭabʿi, wa-laysa fī dafʿi al-ḥamdi ʾidhā lam yuʿqibhu dhammun nifāru al-ṭabʿi, ʾillā jazaʿan li-ḥubbi al-manzilati, wa-ṭalabu al-ḥamdi minhu lā yakūnu min qalbihi ʾillā rajāʾa ʾan yaḥmadūhu ʿalā khayrin wa-ṭāʿatin, fa-ʾidhā daʿati al-nafsu al-ḥamda ʿalā jumlatin fa-qad ʿalima ʾannahum lā yaḥmadūnahu ʾillā ʿalā khayrin wa-birrin.

He said: “When criticism occurs, nature recoils. But when praise is withheld without criticism following it, there is no natural recoil, only anguish arising from love of standing. His pursuit of praise can arise in his heart only from the hope that they will praise him for goodness and obedience. When the lower self calls for praise in general, he already knows that they will praise him only for goodness and righteousness.”

قُلْتُ : وَكَيْفَ جَوَّزْتَ حُبَّ الْحَمْدِ بَعْدَ الْعَمَلِ لِلسَّتْرِ عَلَيْهِ ؟

Qultu: Wa-kayfa jawwazta ḥubba al-ḥamdi baʿda al-ʿamali li-al-satri ʿalayhi?

I said: “How, then, did you permit love of praise after the act, because it means his faults have been concealed?”

قَالَ : لَمْ أُجَوِّزْ لَهُمْ إِلَّا سُرُورَهُ بِنِعْمَةِ السَّتْرِ بَعْدَ مَا مَضَى الْعَمَلُ خَالِصًا ، وَبَيْنَ الْحَمْدِ وَالذَّمِّ مَنْزِلَةٌ .

Qāla: Lam ʾujawwiz lahum ʾillā surūrahu bi-niʿmati al-satri baʿda mā maḍā al-ʿamalu khāliṣan, wa-bayna al-ḥamdi wa-al-dhammi manzilatun.

He said: “What I permitted them was only his joy in the blessing of concealment after the act had passed in sincerity. There is a state between praise and criticism.”

قُلْتُ : وَمَا هِيَ ؟

Qultu: Wa-mā hiya?

I said: “What is it?”

قَالَ : أَنْ تَخْلُوَ قُلُوبُهُمْ مِنْ حَمْدِهِمْ عَلَى طَاعَةِ اللّٰهِ عَزَّ وَجَلَّ وَمِنَ الذَّمِّ ، كَقَلْبِ مَنْ لَا يَعْرِفُهُ وَلَا يَذُمُّهُ وَلَا يَحْمَدُهُ ، وَكَقَلْبِ مَنْ يَعْرِفُهُ فَيَنْسَى إِحْسَانَهُ ، فَلَا يَحْمَدُهُ وَلَا يَذُمُّهُ ، أَوْ يَذْكُرُ إِحْسَانَهُ ذَلِكَ وَلَا يَتَفَرَّغُ قَلْبُهُ لِحَمْدٍ وَلَا ذَمٍّ .

Qāla: ʾAn takhluwa qulūbuhum min ḥamdihim ʿalā ṭāʿati Allāhi ʿazza wa-jalla wa-mina al-dhammi, ka-qalbi man lā yaʿrifuhu wa-lā yadhummuhu wa-lā yaḥmaduhu, wa-ka-qalbi man yaʿrifuhu fa-yansā ʾiḥsānahu, fa-lā yaḥmaduhu wa-lā yadhummuhu, ʾaw yadhkuru ʾiḥsānahu dhālika wa-lā yatafarraghu qalbuhu li-ḥamdin wa-lā dhammin.

He said: “That their hearts are empty of both praise for obedience to God, mighty and majestic, and criticism: like the heart of someone who does not know him and neither criticizes nor praises him; or the heart of someone who knows him but forgets his good conduct and neither praises nor criticizes him; or someone who remembers that good conduct but whose heart has no time for praise or criticism.

فَهُوَ لَا يُحِبُّ أَنْ يَذُمُّوهُ ؛ كَرَاهَةَ الشُّغْلِ ، وَيُحِبُّ أَلَّا يُحْمَدَ عَلَى طَاعَةٍ ؛ لِكَرَاهِيَةِ الرِّيَاءِ وَالزُّهْدِ فِي الْمَنْزِلَةِ ، وَيُحِبُّ أَنْ يَخْلُوَ مِنْ ذَلِكَ جَمِيعًا ، فَلَا يَكُونَ مِنْهُمْ حَمْدٌ وَلَا ذَمٌّ عَلَى طَاعَةٍ ، وَلَوِ اعْتَقَدُوا ذَمَّهُ بَعْدَ أَنْ لَا يَعْلَمَ بِهِ لَهَانَ عَلَيْهِ ، إِذْ لَا تَقَعُ فِيهِ الْمِحْنَةُ ، إِلَّا أَنَّهُ لَا يُحِبُّهُ لَهُمْ ، وَإِنْ لَمْ يَعْلَمْ بِهِ ،

Fa-huwa lā yuḥibbu ʾan yadhummūhu; karāhata al-shughli, wa-yuḥibbu ʾallā yuḥmada ʿalā ṭāʿatin; li-karāhiyati al-riyāʾi wa-al-zuhdi fī al-manzilati, wa-yuḥibbu ʾan yakhluwa min dhālika jamīʿan, fa-lā yakūna minhum ḥamdun wa-lā dhammun ʿalā ṭāʿatin, wa-lawi iʿtaqadū dhammahu baʿda ʾan lā yaʿlama bihi la-hāna ʿalayhi, ʾidh lā taqaʿu fīhi al-miḥnatu, ʾillā ʾannahu lā yuḥibbuhu lahum, wa-ʾin lam yaʿlam bihi,

“He does not want them to criticize him because he dislikes the distraction, and he wants not to be praised for obedience because he dislikes ostentation and has renounced standing. He wants to be free of all of it, with neither praise nor criticism from them for an act of obedience. Even if they held a critical opinion of him, provided he did not know about it, it would matter little to him, since it would not test him. Yet he does not wish it for them, even if he does not know about it,

Source page 350

لِئَلَّا يَعْصُوا اللّٰهَ عَزَّ وَجَلَّ فِيهِ ، وَفِي الْحَمْدِ هُمْ مُطِيعُونَ .

Li-ʾallā yaʿṣū Allāha ʿazza wa-jalla fīhi, wa-fī al-ḥamdi hum muṭīʿūna.

“lest they disobey God, mighty and majestic, in their treatment of him. In praising him, they are obedient.”

قُلْتُ : أَلَيْسَ الْحَمْدُ وَالذَّمُّ مَنْزِلَتَيْنِ ، إِحْدَاهُمَا قِبَلَ الْأُخْرَى ؟

Qultu: ʾA-laysa al-ḥamdu wa-al-dhammu manzilatayni, ʾiḥdāhumā qibala al-ʾukhrā?

I said: “Are praise and criticism not two states, one facing the other?”

قَالَ : إِنَّهُ لَيْسَ بَيْنَ الْفِعْلِ وَالتَّرْكِ مَنْزِلَةٌ ، لِأَنَّ التَّرْكَ لِلْفِعْلِ فِعْلٌ ثَانٍ ، فَالْفِعْلُ ضُرُوبٌ ، فَيَكُونُ الْعَبْدُ يَفْعَلُ فِعْلًا آخَرَ ثَالِثًا ، لَا حَمْدٌ وَلَا ذَمٌّ ، وَيُفْرِغُ قَلْبَهُ مِنَ الْحَمْدِ وَالذَّمِّ لِبَعْضِ الْعِبَادِ ، فَهُوَ يُحِبُّ أَنْ يَكُونَ ذَلِكَ الْعَبْدُ يَعِيشُ عُمُرَهُ لَا يَحْمَدُهُ أَحَدٌ عَلَى طَاعَةٍ ، وَلَا يَذُمُّهُ أَحَدٌ ؛ لِئَلَّا يَشْتَغِلَ قَلْبُهُ عَنِ الشُّغْلِ بِالْآخِرَةِ ،

Qāla: ʾInnahu laysa bayna al-fiʿli wa-al-tarki manzilatun, li-ʾanna al-tarka li-al-fiʿli fiʿlun thānin, fa-al-fiʿlu ḍurūbun, fa-yakūnu al-ʿabdu yafʿalu fiʿlan ʾākhara thālithan, lā ḥamdun wa-lā dhammun, wa-yufrighu qalbahu mina al-ḥamdi wa-al-dhammi li-baʿḍi al-ʿibādi, fa-huwa yuḥibbu ʾan yakūna dhālika al-ʿabdu yaʿīshu ʿumurahu lā yaḥmaduhu ʾaḥadun ʿalā ṭāʿatin, wa-lā yadhummuhu ʾaḥadun; li-ʾallā yashtaghila qalbuhu ʿani al-shughli bi-al-ʾākhirati,

He said: “There is no state between doing and refraining, because refraining from an act is a second act. Acts are of different kinds, so a servant may be doing another, third act, involving neither praise nor criticism, and empty his heart of praise and criticism concerning another servant. He therefore wishes that the servant could live his whole life without anyone praising him for obedience or anyone criticizing him, so that his heart would not be distracted from concern for the hereafter.

وَلَا آمَنُ أَنْ يَجِيءَ مِنْهُ إِلَيْهِمْ مَا يَأْثَمُ فِيهِ ، وَمَحَبَّةَ أَلَّا يَعْصُوا اللّٰهَ عَزَّ وَجَلَّ فِيهِ ، وَإِنْ كَانَ مَنْ يَذُمُّهُ مُحْسِنًا لَمْ يُحِبَّ الذَّمَّ مِنْهُ ؛ خَشْيَةَ أَنْ يَزْدَادَ إِثْمًا ، وَأَيْضًا خَشْيَةَ أَنْ يَذْكُرَهُمْ بِمَا لَا يَحِلُّ لَهُ ، وَأَدْنَى ذَلِكَ : أَنْ يَشْغَلُوا قَلْبَهُ عَنْ رَبِّهِ عَزَّ وَجَلَّ !

Wa-lā ʾāmanu ʾan yajīʾa minhu ʾilayhim mā yaʾthamu fīhi, wa-maḥabbata ʾallā yaʿṣū Allāha ʿazza wa-jalla fīhi, wa-ʾin kāna man yadhummuhu muḥsinan lam yuḥibba al-dhamma minhu; khashyata ʾan yazdāda ʾithman, wa-ʾayḍan khashyata ʾan yadhkurahum bi-mā lā yaḥillu lahu, wa-ʾadnā dhālika: ʾan yashghalū qalbahu ʿan rabbihi ʿazza wa-jalla!

“I cannot be sure that he will not do something sinful toward them; he also wants them not to disobey God, mighty and majestic, in their treatment of him. Even when the one criticizing him is doing good, he does not want criticism from him, for fear that he himself will grow in sin, and also for fear that he will speak of them in a way unlawful for him. At the very least, they may distract his heart from his Lord, mighty and majestic!”

Source page 351

بَابُ كَيْفَ يَكُونُ قَلْبُ الصَّادِقِ عِنْدَ كَرَاهِيَةِ الْمَنْزِلَةِ عِنْدَ الْمَخْلُوقِينَ وَحُبِّهِ لِإِخْمَالِ ذِكْرِهِ

Bābu kayfa yakūnu qalbu al-ṣādiqi ʿinda karāhiyati al-manzilati ʿinda al-makhlūqīna wa-ḥubbihi li-ʾikhmāli dhikrihi

Chapter on the state of the truthful person's heart when he dislikes having status among created beings and loves to let his name fade into obscurity

قُلْتُ: كَيْفَ يَكُونُ قَلْبُ الصَّادِقِ فِي ذَلِكَ؟

Qultu: kayfa yakūnu qalbu al-ṣādiqi fī dhālika?

I said: What is the state of the truthful person's heart in this?

قَالَ: تَكُونُ نَفْسُهُ سَخِيَّةً، أَوْ يَكُونُ فِي الْخَلْقِ مَا عَاشَ، لَا يَخْطُرُ بِقُلُوبِهِمْ حَمْدُهُ وَلَا مَعْرِفَةُ فَضْلِهِ، وَلَا تَنْطِقُ بِذَلِكَ أَلْسِنَتُهُمْ إِلَّا بِالزُّهْدِ فِي الْمَنْزِلَةِ، سَخِيًّا بِذَلِكَ لِرَبِّهِ عَزَّ وَجَلَّ، دُونَ خَلْقِهِ.

Qāla: takūnu nafsuhu sakhiyyatan, ʾaw yakūnu fī al-khalqi mā ʿāsha, lā yakhṭuru bi-qulūbihim ḥamduhu wa-lā maʿrifatu faḍlihi, wa-lā tanṭiqu bi-dhālika ʾalsinatuhum ʾillā bi-al-zuhdi fī al-manzilati, sakhiyyan bi-dhālika li-rabbihi ʿazza wa-jalla, dūna khalqihi.

He said: His soul should be generous; or he should live among people for as long as he lives without praise of him or recognition of his excellence entering their hearts, and without their tongues speaking of it. This comes only through renouncing standing, freely accepting this for his Lord, mighty and majestic, rather than for His creatures.

قُلْتُ: أَلَمْ تُجَوِّزْ لِلْعَبْدِ أَنْ يُحِبَّ رَفْعَ الشُّغْلِ عَنْهُ، وَالْمَعْصِيَةِ عَنْ غَيْرِهِ، بِذَمِّهِ، وَإِنْ كَانُوا ذَامِّينَ لَهُ، مِنْ قِبَلِ الْغَضَبِ لِلَّهِ عَزَّ وَجَلَّ؟ يَذُمُّونَهُ فِي وَجْهِهِ، وَيَعِظُونَهُ وَلَا يَغْتَابُونَهُ؟

Qultu: ʾalam tujawwiz li-al-ʿabdi ʾan yuḥibba rafʿa al-shughli ʿanhu, wa-al-maʿṣiyati ʿan ghayrihi, bi-dhammihi, wa-ʾin kānū dhāmmīna lahu, min qibali al-ghaḍabi li-llāhi ʿazza wa-jalla? Yadhummūnahu fī wajhihi, wa-yaʿiẓūnahu wa-lā yaghtābūnahu?

I said: Have you not allowed a servant to wish to be relieved of distraction, and others of the sin they incur by criticizing him? What if they criticize him out of anger for God's sake, mighty and majestic, criticizing him to his face and admonishing him rather than speaking ill of him behind his back?

قَالَ: يَغْتَمُّ لِذَلِكَ مِنْ أَجْلِ هَتْكِ السِّتْرِ، وَيُحِبُّ لَوْ بَعَثَ اللَّهُ عَزَّ وَجَلَّ إِلَيْهِ مَنْ يُوقِظُهُ وَيَعِظُهُ، وَيُحِبُّ مَعَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَجَلَّ كَانَ سَتَرَ عَلَيْهِ، وَيَعِظُهُ مِنْ قَلْبِهِ، وَلَمْ يَكِلْ عِظَتَهُ وَتَأْدِيبَهُ إِلَى غَيْرِهِ بِهَتْكِ سِتْرِهِ.

Qāla: yaghtammu li-dhālika min ʾajli hatki al-sitri, wa-yuḥibbu law baʿatha Allāhu ʿazza wa-jalla ʾilayhi man yūqiẓuhu wa-yaʿiẓuhu, wa-yuḥibbu maʿa dhālika ʾanna Allāha ʿazza wa-jalla kāna satara ʿalayhi, wa-yaʿiẓuhu min qalbihi, wa-lam yakil ʿiẓatahu wa-taʾdībahu ʾilā ghayrihi bi-hatki sitrihi.

He said: He is distressed by this because his concealment has been stripped away. He wishes that God, mighty and majestic, would send him someone to awaken and admonish him; yet he also wishes that God, mighty and majestic, had concealed his faults and would admonish him from within his own heart, rather than entrusting his admonition and discipline to someone else by exposing him.

قُلْتُ: فَإِذَا كَانَ الذَّمُّ إِذَا وَقَعَ كَرِهَهُ لِلشُّغْلِ وَالْمَعْصِيَةِ لِلْعِبَادِ إِذَا كَانَ بِمَا لَا يَحِلُّ لَهُمْ؛ لِمَ لَا جَازَ أَنْ يَفْرَحَ بِالْحَمْدِ مِنْهُمْ، إِذَا كَانَ يَدْفَعُ الشُّغْلَ عَنْهُ، وَحُبِّ طَاعَتِهِمْ؟

Qultu: fa-ʾidhā kāna al-dhammu ʾidhā waqaʿa karihahu li-al-shughli wa-al-maʿṣiyati li-al-ʿibādi ʾidhā kāna bi-mā lā yaḥillu lahum; li-ma lā jāza ʾan yafraḥa bi-al-ḥamdi minhum, ʾidhā kāna yadfaʿu al-shughla ʿanhu, wa-ḥubbi ṭāʿatihim?

I said: If, when criticism occurs, he dislikes it because it distracts him and involves people in sin when it concerns something they are not permitted to say, why should he not be allowed to rejoice in their praise when it removes his distraction, and out of love for their obedience?

قَالَ: جَائِزٌ إِذَا كَانَ يَدْفَعُ الشُّغْلَ عَنْهُ، وَحُبِّ طَاعَتِهِمْ، وَكَانَ لِغَيْرِ قِيَامِ مَنْزِلَةٍ، إِذَا حَمِدُوهُ بَعْدَ مَا يَفْرُغُ مِنَ الْعَمَلِ، أَوْ حَمِدُوهُ قَبْلَ أَنْ يَفْرُغَ مِنَ الْعَمَلِ، أَوْ حَمِدُوهُ عَلَى جُمْلَةٍ عَلَى غَيْرِ عَمَلٍ يُسَمُّونَهُ؛ كَمِثْلِ: عَافَاهُ اللَّهُ وَجَزَاهُ خَيْرًا، أَنْ يَعُدَّهَا نِعْمَةً إِذْ سَتَرَ الْقَبِيحَ، وَأَظْهَرَ الْجَمِيلَ، وَحَبَّبَهُ إِلَى خَلْقِهِ،

Qāla: jāʾizun ʾidhā kāna yadfaʿu al-shughla ʿanhu, wa-ḥubbi ṭāʿatihim, wa-kāna li-ghayri qiyāmi manzilatin, ʾidhā ḥamidūhu baʿda mā yafrughu mina al-ʿamali, ʾaw ḥamidūhu qabla ʾan yafrugha mina al-ʿamali, ʾaw ḥamidūhu ʿalā jumlatin ʿalā ghayri ʿamalin yusammūnahu; ka-mithli: ʿāfāhu Allāhu wa-jazāhu khayran, ʾan yaʿuddahā niʿmatan ʾidh satara al-qabīḥa, wa-ʾaẓhara al-jamīla, wa-ḥabbabahu ʾilā khalqihi,

He said: It is permissible when it removes distraction from him and is out of love for their obedience, and is not for establishing his standing. If they praise him after he finishes an act, or praise him before he finishes it, or praise him in general without naming a particular act, saying, for example, “May God keep him well and reward him with good,” he may count it as a blessing that God has concealed the ugly, revealed the beautiful, and made him dear to His creatures,

Source page 352

وَهُوَ يَتَبَغَّضُ إِلَيْهِ، وَيَفْرَحُ لَهُمْ بِأَنْ يُطِيعُوا اللَّهَ عَزَّ وَجَلَّ فِيهِ، وَأَنْ يَقْتَدُوا بِهِ، إِنْ كَانَ مَوْضِعَ قُدْوَةٍ لَهُمْ، مُتَفَقِّدًا لِقَلْبِهِ مَعَ ذَلِكَ أَلَّا يَكُونَ فَرَحُهُ لِحُبِّ الْمَنْزِلَةِ عِنْدَهُمْ.

Wa-huwa yatabaghghaḍu ʾilayhi, wa-yafraḥu lahum bi-ʾan yuṭīʿū Allāha ʿazza wa-jalla fīhi, wa-ʾan yaqtadū bi-hi, ʾin kāna mawḍiʿa qudwatin lahum, mutafaqqidan li-qalbihi maʿa dhālika ʾallā yakūna faraḥuhu li-ḥubbi al-manzilati ʿindahum.

even while he makes himself hateful to Him. He may rejoice for their sake that they obey God, mighty and majestic, in their treatment of him, and follow his example if he is someone they can follow, while examining his heart to ensure that his joy is not from a love of standing in their eyes.

وَلْيَحْذَرْ مَعَ ذَلِكَ أَنْ يَكْرَهَ أَنْ تَظْهَرَ مِنْهُ فَتْرَةٌ بَعْدَ ذَلِكَ فَيَغْتَمَّ؛ لِئَلَّا يَتَغَيَّرُوا لَهُ عَنْ حَمْدِهِمْ، أَوْ يَبْتَدِئَ فِي عَمَلٍ وَهُوَ مُعْتَقِدٌ بِقَلْبِهِ أَنْ يَحْمَدُوهُ عَلَيْهِ، إِنِ اعْتَرَضَتْ لَهُ مَحَبَّةُ ثَنَاءٍ، وَتَعْظِيمٍ بِطَاعَتِهِ، أَوْ بِالْبِرِّ وَالصِّلَةِ - نَفَى ذَلِكَ شُكْرًا لِلَّذِي سَتَرَ عَلَيْهِ قَبِيحَهُ، وَأَظْهَرَ جَمِيلَهُ، فَعَامَلَهُ وَحْدَهُ، وَأَخْلَصَ لَهُ قَلْبَهُ.

Wa-l-yaḥdhar maʿa dhālika ʾan yakraha ʾan taẓhara minhu fatratun baʿda dhālika fa-yaghtamma; li-ʾallā yataghayyarū lahu ʿan ḥamdihim, ʾaw yabtadiʾa fī ʿamalin wa-huwa muʿtaqidun bi-qalbihi ʾan yaḥmadūhu ʿalayhi, ʾini iʿtaraḍat lahu maḥabbatu thanāʾin, wa-taʿẓīmin bi-ṭāʿatihi, ʾaw bi-al-birri wa-al-ṣilati - nafā dhālika shukran li-alladhī satara ʿalayhi qabīḥahu, wa-ʾaẓhara jamīlahu, fa-ʿāmalahu waḥdahu, wa-ʾakhlaṣa lahu qalbahu.

At the same time, let him beware of resenting any subsequent slackening that becomes visible in him and feeling distressed lest they change their view and cease praising him; or of beginning an act with his heart set on their praising him for it. If a love of praise and esteem for his obedience, or of kindness and gifts, arises within him, he should banish it in gratitude to the One who concealed his ugliness and revealed his beauty, dealing with Him alone and making his heart sincere toward Him.

قُلْتُ: فَمَا مَعْنَى إِذًا قَوْلِ عَبْدِ اللَّهِ: حَتَّى يَكُونَ حَامِدُهُ وَذَامُّهُ فِي الْحَقِّ سَوَاءً؟

Qultu: fa-mā maʿnā ʾidhan qawli ʿAbdi Allāhi: ḥattā yakūna ḥāmiduhu wa-dhāmmuhu fī al-ḥaqqi sawāʾan?

I said: What, then, is the meaning of ʿAbd Allāh's statement, “Until the one who praises him and the one who criticizes him are equal as regards the truth”?

قَالَ: ذَلِكَ صَحِيحٌ: يَسْتَوِي حَامِدُهُ وَذَامُّهُ فِي نَفْسِهِ، لِلْإِخْلَاصِ وَالصِّدْقِ لِلَّهِ عَزَّ وَجَلَّ، وَالزُّهْدِ فِي حَمْدِ مَنْ لَا يَضُرُّ وَلَا يَنْفَعُ، لِأَنَّ الْخَلْقَ عَبِيدٌ، لَا يَمْلِكُونَ لِأَنْفُسِهِمْ نَفْعًا وَلَا ضَرًّا، فَهُمْ لِغَيْرِهِمْ أَوْلَى أَلَّا يَمْلِكُوا لَهُ ضَرًّا وَلَا نَفْعًا، فَزَهِدَ فِي حَمْدِهِمْ، فَلَمْ يُبَالِ بِذَمِّهِمْ! وَاسْتَوَى ذَلِكَ عِنْدَهُ لِنَفْسِهِ،

Qāla: dhālika ṣaḥīḥun: yastawī ḥāmiduhu wa-dhāmmuhu fī nafsihi, li-al-ʾikhlāṣi wa-al-ṣidqi li-llāhi ʿazza wa-jalla, wa-al-zuhdi fī ḥamdi man lā yaḍurru wa-lā yanfaʿu, li-ʾanna al-khalqa ʿabīdun, lā yamlikūna li-ʾanfusihim nafʿan wa-lā ḍarran, fa-hum li-ghayrihim ʾawlā ʾallā yamlikū lahu ḍarran wa-lā nafʿan, fa-zahida fī ḥamdihim, fa-lam yubāli bi-dhammihim! Wa-istawā dhālika ʿindahu li-nafsihi,

He said: That is correct. The one who praises him and the one who criticizes him are equal in his own estimation, because he is sincere and truthful toward God, mighty and majestic, and has renounced praise from those who can neither harm nor benefit. Created beings are servants who control neither benefit nor harm for themselves; still less can they control harm or benefit for another. He therefore renounces their praise and pays no attention to their criticism. The two are equal to him where his own self is concerned,

إِذِ الْأَمْرُ فِي الْمَنْفَعَةِ وَالْمَضَرَّةِ وَاحِدٌ، وَأَنَّ ذَمَّهُمْ لَا يُوجِبُ ضَرَرًا، وَأَنَّ حَمْدَهُمْ لَا يُوجِبُ مَنْفَعَةً كَمَا رُوِيَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَهُ رَجُلٌ، وَهُوَ شَاعِرُ بَنِي تَمِيمٍ: يَا رَسُولَ اللَّهِ، إِنَّ حَمْدِي زَيْنٌ، وَذَمِّي شَيْنٌ، قَالَ: «كَذَبْتَ، ذَاكَ اللَّهُ عَزَّ وَجَلَّ».

ʾidhi al-ʾamru fī al-manfaʿati wa-al-maḍarrati wāḥidun, wa-ʾanna dhammahum lā yūjibu ḍararan, wa-ʾanna ḥamdahum lā yūjibu manfaʿatan kamā ruwiya ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama qāla lahu rajulun, wa-huwa shāʿiru banī Tamīmin: yā rasūla Allāhi, ʾinna ḥamdī zaynun, wa-dhammī shaynun, qāla: «kadhabta, dhāka Allāhu ʿazza wa-jalla».

since they are alike in the matter of benefit and harm: their criticism does not necessarily cause harm, and their praise does not necessarily bring benefit. As is reported of the Prophet, may God bless him and grant him peace, a man, the poet of the Banū Tamīm, said to him, “Messenger of God, my praise adorns and my criticism disgraces.” He replied, “You are wrong. That belongs to God, mighty and majestic.”

فَلَمَّا اسْتَيْقَنَ الْمُؤْمِنُ، وَعَلِمَ وَصَدَّقَ بِأَنَّ اللَّهَ عَزَّ وَجَلَّ إِلَهٌ وَاحِدٌ، وَكُلُّ مَا سِوَاهُ مَأْلُوهٌ مَرْبُوبٌ مُدَبَّرٌ مَصْنُوعٌ، لَا يَحْدُثُ فِي مُلْكِ مَوْلَاهُ وَرَبِّهِ عَزَّ وَجَلَّ مَا لَا يُرِيدُ، وَلَا يَكُونُ إِلَّا مَا أَرَادَ، خَلَعَ مِنْ قَلْبِهِ رَجَاءَ مَنْ لَا يَمْلِكُ لَهُ ضَرًّا وَلَا نَفْعًا وَخَوْفَهُ، وَاسْتَوَى عِنْدَهُ حَمْدُ الْمَخْلُوقِينَ وَذَمُّهُمْ؛ إِذْ كَانُوا بِهَذِهِ الْمَنْزِلَةِ،

Fa-lammā istayqana al-muʾminu, wa-ʿalima wa-ṣaddaqa bi-ʾanna Allāha ʿazza wa-jalla ʾilāhun wāḥidun, wa-kullu mā siwāhu maʾlūhun marbūbun mudabbarun maṣnūʿun, lā yaḥduthu fī mulki mawlāhu wa-rabbihi ʿazza wa-jalla mā lā yurīdu, wa-lā yakūnu ʾillā mā ʾarāda, khalaʿa min qalbihi rajāʾa man lā yamliku lahu ḍarran wa-lā nafʿan wa-khawfahu, wa-istawā ʿindahu ḥamdu al-makhlūqīna wa-dhammuhum; ʾidh kānū bi-hādhihi al-manzilati,

When the believer becomes certain, knows, and affirms that God, mighty and majestic, is one God, and that everything besides Him is subject to a deity, a lord, a governor, and a maker; that nothing his Master and Lord, mighty and majestic, does not wish can occur in His dominion, and only what He wills comes to be, he casts out of his heart both hope in and fear of anyone who controls neither harm nor benefit for him. Praise and criticism from created beings become equal to him, since this is their condition,

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وَلَمْ يَسْتَوِ عِنْدَهُ حَمْدُ الْخَالِقِ وَذَمُّهُ؛ إِذِ الْمُلْكُ كُلُّهُ لَهُ، وَالْمَنْفَعَةُ وَالْمَضَرَّةُ مِنْ تَدْبِيرِهِ عَزَّ وَجَلَّ، وَصُنْعِهِ.

Wa-lam yastawi ʿindahu ḥamdu al-khāliqi wa-dhammuhu; ʾidhi al-mulku kulluhu lahu, wa-al-manfaʿatu wa-al-maḍarratu min tadbīrihi ʿazza wa-jalla, wa-ṣunʿihi.

but the Creator's praise and criticism do not become equal to him, since all dominion belongs to Him, and benefit and harm arise from His governance, mighty and majestic, and His action.

فَمَا حَمِدَهُ اللَّهُ عَزَّ وَجَلَّ مِنَ الْفِعْلِ أَمَّلَ فِيهِ الثَّوَابَ بِعَاجِلِ الدُّنْيَا وَآجِلِ الْآخِرَةِ، وَذَلِكَ أَعْظَمُ الْمَنْفَعَةِ! وَمَا ذَمَّهُ عَلَيْهِ اللَّهُ عَظُمَ عَلَيْهِ، وَخَافَ عِقَابَهُ فِي الدُّنْيَا وَالْآخِرَةِ، إِذْ لَا مَالِكَ لَهُمَا غَيْرُ مَوْلَاهُ وَإِلَهِهِ.

Fa-mā ḥamidahu Allāhu ʿazza wa-jalla mina al-fiʿli ʾammala fīhi al-thawāba bi-ʿājili al-dunyā wa-ʾājili al-ʾākhirati, wa-dhālika ʾaʿẓamu al-manfaʿati! Wa-mā dhammahu ʿalayhi Allāhu ʿaẓuma ʿalayhi, wa-khāfa ʿiqābahu fī al-dunyā wa-al-ʾākhirati, ʾidh lā mālika lahumā ghayru mawlāhu wa-ʾilāhihi.

For whatever deed God, mighty and majestic, praises, he hopes for reward in this present world and the world to come; that is the greatest benefit. Whatever God criticizes him for weighs heavily upon him, and he fears His punishment in this world and the next, since neither has any master other than his own Master and God.

وَمَا حَمِدَهُ الْخَلْقُ أَوْ ذَمُّوهُ اسْتَوَى عِنْدَهُ؛ إِذْ لَا مُلْكَ لَهُمْ فِي الْمَنْفَعَةِ وَلَا فِي الْمَضَرَّةِ فِي الدُّنْيَا وَالْآخِرَةِ بِمَا لَمْ يُرِدْ مَوْلَاهُ وَلَمْ يَشَأْهُ.

Wa-mā ḥamidahu al-khalqu ʾaw dhammūhu istawā ʿindahu; ʾidh lā mulka lahum fī al-manfaʿati wa-lā fī al-maḍarrati fī al-dunyā wa-al-ʾākhirati bi-mā lam yurid mawlāhu wa-lam yashaʾhu.

Whether created beings praise him or criticize him is equal to him, since they have no power to bring benefit or harm in this world or the next through anything his Master has neither intended nor willed.

Source page 354

بَابُ اسْتِوَاءِ الْحَمْدِ وَالذَّمِّ فِي قَلْبِ الْعَبْدِ وَالْفَرْقِ بَيْنَ حُبِّهِ لِنَفْسِهِ وَلِرَبِّهِ عَزَّ وَجَلَّ

Bābu istiwāʾi al-ḥamdi wa-al-dhammi fī qalbi al-ʿabdi wa-al-farqi bayna ḥubbihi li-nafsihi wa-li-rabbihi ʿazza wa-jalla

Chapter on praise and criticism becoming equal in the servant's heart, and the distinction between his love for his own sake and for his Lord's sake, mighty and majestic

قُلْتُ: فِي مِثْلِ أَيِّ شَيْءٍ يَسْتَوِي؟

Qultu: fī mithli ʾayyi shayʾin yastawī?

I said: In what sort of instance do they become equal?

قَالَ: كَرَجُلٍ أَمَرَ بِالْمَعْرُوفِ وَنَهَى عَنِ الْمُنْكَرِ، فَحَمِدَهُ مِنَ الْعِبَادِ حَامِدٌ، وَنَظَرَ، فَإِذَا حَمْدُهُ لَمْ يَزِدْهُ فِي رِزْقٍ، وَلَمْ يُؤَخِّرْ لَهُ فِي أَجَلٍ، وَلَا زَادَهُ فِي صِحَّةٍ، وَلَا دَفَعَ عَنْهُ سَقَمًا، وَلَا وَجَبَ لَهُ ثَوَابٌ فِي الْآخِرَةِ فَكَانَ عِنْدَهُ كَأَنَّهُ لَمْ يَكُنْ، ثُمَّ ذَمَّهُ آخَرُ عَلَى أَمْرِهِ وَنَهْيِهِ، فَقَالَ: مُرَاءٍ مُتَكَلِّفٌ!

Qāla: ka-rajulin ʾamara bi-al-maʿrūfi wa-nahā ʿani al-munkari, fa-ḥamidahu mina al-ʿibādi ḥāmidun, wa-naẓara, fa-ʾidhā ḥamduhu lam yazidhu fī rizqin, wa-lam yuʾakhkhir lahu fī ʾajalin, wa-lā zādahu fī ṣiḥḥatin, wa-lā dafaʿa ʿanhu saqaman, wa-lā wajaba lahu thawābun fī al-ʾākhirati fa-kāna ʿindahu ka-ʾannahu lam yakun, thumma dhammahu ʾākharu ʿalā ʾamrihi wa-nahyihi, fa-qāla: murāʾin mutakallifun!

He said: Consider a man who enjoins right and forbids wrong, and someone praises him. He reflects and finds that this praise has not increased his provision, deferred his appointed death, improved his health, warded off illness, or earned him reward in the hereafter. It is therefore as though it had never happened. Then someone else criticizes him for his enjoining and forbidding, saying, “An ostentatious pretender!”

فَنَظَرَ فَإِذَا ذَمُّهُ لَمْ يَنْقُصْهُ مِنْ رِزْقٍ، وَلَا مِنْ عُمْرٍ، وَلَا أَزَالَ عَنْهُ صِحَّةً، وَلَا أَحَلَّ بِهِ سَقَمًا، وَلَا وَجَبَ بِهِ عَلَيْهِ عُقُوبَةٌ فِي الْآخِرَةِ، فَكَأَنَّ الذَّمَّ مِنْهُ لَمْ يَكُنْ، فَاسْتَوَى ذَمُّ مَنْ ذَمَّهُ وَحَمْدُ مَنْ حَمِدَهُ لِنَفْسِهِ؛ إِذْ لَمْ يَنَلْ بِحَمْدِ الْحَامِدِينَ مَنْفَعَةً، وَلَمْ يُصِبْ بِذَمِّ الذَّامِّينَ لَهُ مَضَرَّةً، فَيَسْتَوِي لِنَفْسِهِ وَلَا يَسْتَوِي لِرَبِّهِ،

Fa-naẓara fa-ʾidhā dhammuhu lam yanquṣhu min rizqin, wa-lā min ʿumrin, wa-lā ʾazāla ʿanhu ṣiḥḥatan, wa-lā ʾaḥalla bi-hi saqaman, wa-lā wajaba bi-hi ʿalayhi ʿuqūbatun fī al-ʾākhirati, fa-ka-ʾanna al-dhamma minhu lam yakun, fa-istawā dhammu man dhammahu wa-ḥamdu man ḥamidahu li-nafsihi; ʾidh lam yanal bi-ḥamdi al-ḥāmidīna manfaʿatan, wa-lam yuṣib bi-dhammi al-dhāmmīna lahu maḍarratan, fa-yastawī li-nafsihi wa-lā yastawī li-rabbihi,

He reflects and finds that this criticism has not diminished his provision or lifespan, removed his health, brought illness upon him, or made him liable to punishment in the hereafter. It is as though that person's criticism had never happened. The criticism of those who criticize him and the praise of those who praise him are therefore equal where his self is concerned: he has gained no benefit from the praise of his praisers, and suffered no harm from the criticism of his critics. They are equal for his own sake, but not for his Lord's sake,

لِأَنَّ الَّذِي حَمِدَهُ قَدْ أَطَاعَ اللَّهَ عَزَّ وَجَلَّ فِيهِ، بِحَمْدِهِ لِلْحَقِّ وَحُبِّهِ لِلْقِيَامِ بِهِ، وَحُبِّهِ لِمَنْ أَطَاعَ اللَّهَ عَزَّ وَجَلَّ، وَالَّذِي ذَمَّهُ عَلَى الْحَقِّ قَدْ عَصَى اللَّهَ فِيهِ، وَأَبْغَضَ الْحَقَّ، وَلَمْ يُحِبَّ عَلَيْهِ، فَيُبْغِضُهُ عَلَى مَعْصِيَتِهِ لِلَّهِ عَزَّ وَجَلَّ، فِي ذَمِّهِ لِلْحَقِّ وَأَهْلِهِ، فَلَا يَسْتَوِي لِرَبِّهِ وَيَسْتَوِي لِنَفْسِهِ.

Li-ʾanna alladhī ḥamidahu qad ʾaṭāʿa Allāha ʿazza wa-jalla fīhi, bi-ḥamdihi li-al-ḥaqqi wa-ḥubbihi li-al-qiyāmi bi-hi, wa-ḥubbihi li-man ʾaṭāʿa Allāha ʿazza wa-jalla, wa-alladhī dhammahu ʿalā al-ḥaqqi qad ʿaṣā Allāha fīhi, wa-ʾabghaḍa al-ḥaqqa, wa-lam yuḥibba ʿalayhi, fa-yubghiḍuhu ʿalā maʿṣiyatihi li-llāhi ʿazza wa-jalla, fī dhammihi li-al-ḥaqqi wa-ʾahlihi, fa-lā yastawī li-rabbihi wa-yastawī li-nafsihi.

because the one who praised him has obeyed God, mighty and majestic, in his treatment of him: he praised the truth, loved its being upheld, and loved someone who obeyed God, mighty and majestic. The one who criticized him for the truth has disobeyed God in his treatment of him, hated the truth, and failed to love him for it. He therefore hates that person for disobeying God, mighty and majestic, in criticizing the truth and its people. They are not equal for his Lord's sake, but they are equal for his own sake.

قُلْتُ: هَذَا مَعْنًى غَامِضٌ دَقِيقٌ لَا يَعْقِلُهُ مِثْلِي إِنْ لَمْ تَكُنْ تَشْرَحُهُ لِي، كَيْفَ يُمَيِّزُ بَيْنَ ذَلِكَ وَطَبْعُهُ يُنَازِعُ إِلَى الْحَمْدِ، وَيَنْفِرُ مِنَ الذَّمِّ؟ وَكَيْفَ يَسْتَوِيَانِ لِمَعْنًى، وَلَا يَسْتَوِيَانِ لِمَعْنًى آخَرَ؟

Qultu: hādhā maʿnan ghāmiḍun daqīqun lā yaʿqiluhu mithlī ʾin lam takun tashraḥuhu lī, kayfa yumayyizu bayna dhālika wa-ṭabʿuhu yunāziʿu ʾilā al-ḥamdi, wa-yanfiru mina al-dhammi? Wa-kayfa yastawiyāni li-maʿnan, wa-lā yastawiyāni li-maʿnan ʾākhara?

I said: This is an obscure and subtle point that someone like me cannot grasp unless you explain it to me. How does he distinguish between these things when his nature yearns for praise and recoils from criticism? How can they be equal in one respect and unequal in another?

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قَالَ: هُوَ مَعْرُوفٌ مَوْجُودٌ إِذَا قَرَّرْتَ أَنَّ الْحَامِدَ لِلْحَقِّ مُطِيعٌ لِلَّهِ عَزَّ وَجَلَّ، وَالذَّامَّ لِلْحَقِّ وَأَهْلِهِ عَاصٍ لِلَّهِ عَزَّ وَجَلَّ، فَقَدْ ثَبَتَ الْفُرْقَانُ بَيْنَهُمَا فِي الْحُبِّ وَالْبُغْضِ، وَثَبَتَ الْمُسَاوَاةُ بَيْنَهُمَا لِنَفْسِهِ، لَا لِرَبِّهِ عَزَّ وَجَلَّ، إِذَا لَمْ يَنْتَفِعْ بِالْحَمْدِ وَلَمْ يُضَرَّ بِالذَّمِّ.

Qāla: huwa maʿrūfun mawjūdun ʾidhā qarrarta ʾanna al-ḥāmida li-al-ḥaqqi muṭīʿun li-llāhi ʿazza wa-jalla, wa-al-dhāmma li-al-ḥaqqi wa-ʾahlihi ʿāṣin li-llāhi ʿazza wa-jalla, fa-qad thabata al-furqānu baynahumā fī al-ḥubbi wa-al-bughḍi, wa-thabata al-musāwātu baynahumā li-nafsihi, lā li-rabbihi ʿazza wa-jalla, ʾidhā lam yantafiʿ bi-al-ḥamdi wa-lam yuḍarra bi-al-dhammi.

He said: It is a known and real distinction. Once you establish that the one who praises the truth obeys God, mighty and majestic, while the one who criticizes the truth and its people disobeys God, mighty and majestic, the distinction between them in love and hatred is established. Their equality for his own sake, though not for his Lord's sake, mighty and majestic, is also established, since he does not benefit from praise or suffer harm from criticism.

قُلْتُ: لَا بُدَّ مِنْ مَعْنًى تَنْصِبُهُ لِي أَعْرِفُ بِهِ كَيْفَ أُفَرِّقُ بَيْنَهُمَا، وَأَسْتَدِلُّ بِهِ عَلَى مَا يَكُونُ مِنْ طَبْعٍ، لِمَا أَجِدُ فِي الْحَمْدِ وَالذَّمِّ؟

Qultu: lā budda min maʿnan tanṣibuhu lī ʾaʿrifu bi-hi kayfa ʾufarriqu baynahumā, wa-ʾastadillu bi-hi ʿalā mā yakūnu min ṭabʿin, li-mā ʾajidu fī al-ḥamdi wa-al-dhammi?

I said: You must set out something for me by which I can know how to distinguish between them, and recognize what comes from natural disposition in what I feel about praise and criticism.

قَالَ: إِنَّ الَّذِي يُسَوِّي بَيْنَهُمَا لِنَفْسِهِ قَدْ يُخَالِفُ بَيْنَهُمَا لِمُنَازَعَةِ النَّفْسِ وَخَطَرِ الْعَدُوِّ، وَلَكِنَّهُ كَارِهٌ لِذَلِكَ، رَادٌّ عَلَى هَوَاهُ وَعَدُوِّهِ، وَقَدْ يَقْوَى وَيَعْلُو فِي الْإِخْلَاصِ، حَتَّى يَأْتِيَ عَلَيْهِ بَعْضُ الْحَالِ يُذَمُّ وَيُحْمَدُ فِيهَا، فَلَا يَكَادُ أَنْ يَتَغَيَّرَ طَبْعُهُ لِمَا قَدْ قَهَرَ الطَّبْعَ مِنْ قُوَّةِ عَزْمِ الْعَقْلِ وَنُورِ الْإِخْلَاصِ، وَقَدْ يُنَازِعُ طَبْعُ هَذَا الْقَوِيِّ فِي بَعْضِ الْحَالَاتِ،

Qāla: ʾinna alladhī yusawwī baynahumā li-nafsihi qad yukhālifu baynahumā li-munāzaʿati al-nafsi wa-khaṭari al-ʿaduwwi, wa-lakinnahu kārihun li-dhālika, rāddun ʿalā hawāhu wa-ʿaduwwihi, wa-qad yaqwā wa-yaʿlū fī al-ʾikhlāṣi, ḥattā yaʾtiya ʿalayhi baʿḍu al-ḥāli yudhammu wa-yuḥmadu fīhā, fa-lā yakādu ʾan yataghayyara ṭabʿuhu li-mā qad qahara al-ṭabʿa min quwwati ʿazmi al-ʿaqli wa-nūri al-ʾikhlāṣi, wa-qad yunāziʿu ṭabʿu hādhā al-qawiyyi fī baʿḍi al-ḥālāti,

He said: Someone who treats the two equally for his own sake may still respond differently because of the self's resistance and the enemy's suggestion, yet he dislikes this and resists his desire and his enemy. He may grow stronger and rise higher in sincerity until, at certain times when he is criticized and praised, his natural disposition hardly changes, so thoroughly has it been subdued by the strength of reason's resolve and the light of sincerity. Even this strong person's nature may resist in some circumstances,

إِلَّا أَنَّهَا مُنَازَعَةٌ ضَعِيفَةٌ، لِغَلَبَةِ الصِّدْقِ عَلَى قَلْبِهِ، وَمَنْ لَمْ يَقْوَ فَعَلَيْهِ الْمُجَاهَدَةُ وَالرَّدُّ عَلَى دَعْوَى نَفْسِهِ وَعَدُوِّهِ، وَيُسَوِّي بَيْنَهُمَا بِعَقْلِهِ وَعِلْمِهِ، وَإِنْ نَازَعَ الطَّبْعُ إِلَى الْخِلَافِ بَيْنَهُمَا، حَتَّى يَعْلُوَ وَيَقْوَى، فَتَخِفَّ الْمِحَنُ وَيَضْعُفَ دُعَاءُ الْغَرِيزَةِ وَيَهِنَ.

ʾillā ʾannahā munāzaʿatun ḍaʿīfatun, li-ghalabati al-ṣidqi ʿalā qalbihi, wa-man lam yaqwa fa-ʿalayhi al-mujāhadatu wa-al-raddu ʿalā daʿwā nafsihi wa-ʿaduwwihi, wa-yusawwī baynahumā bi-ʿaqlihi wa-ʿilmihi, wa-ʾin nāzaʿa al-ṭabʿu ʾilā al-khilāfi baynahumā, ḥattā yaʿluwa wa-yaqwā, fa-takhiffa al-miḥanu wa-yaḍʿufa duʿāʾu al-gharīzati wa-yahina.

but its resistance is weak because truthfulness prevails over his heart. Someone who has not grown strong must strive and resist the claims of his self and his enemy, treating the two equally through reason and knowledge even when his nature presses him to distinguish between them, until he rises and grows strong. Then the trials will ease, and instinct's call will weaken and lose its force.

وَلَمَّا ثَبَتَ أَنَّهُ إِذَا سَوَّى بَيْنَهُمَا بِعَقْلِهِ، لِمَا اسْتَوْدَعَهُ اللَّهُ عَزَّ وَجَلَّ مِنَ الْعِلْمِ بِمَعْرِفَةِ الْخَلْقِ وَالْخَالِقِ، كَانَا عِنْدَهُ سَوَاءً، كَمَا أُمِرَ وَنُدِبَ إِلَيْهِ، وَلَمْ تَضُرَّهُ مُنَازَعَةُ نَفْسِهِ إِيَّاهُ، وَكَذَلِكَ إِذَا فَرَّقَ بَيْنَهُمَا فِي الْحُبِّ وَالْبُغْضِ لِرَبِّهِ عَزَّ وَجَلَّ، وَسَاوَى بَيْنَهُمَا لِنَفْسِهِ سَلِمَ وَصَدَقَ.

Wa-lammā thabata ʾannahu ʾidhā sawwā baynahumā bi-ʿaqlihi, li-mā istawdaʿahu Allāhu ʿazza wa-jalla mina al-ʿilmi bi-maʿrifati al-khalqi wa-al-khāliqi, kānā ʿindahu sawāʾan, kamā ʾumira wa-nudiba ʾilayhi, wa-lam taḍurrahu munāzaʿatu nafsihi ʾiyyāhu, wa-ka-dhālika ʾidhā farraqa baynahumā fī al-ḥubbi wa-al-bughḍi li-rabbihi ʿazza wa-jalla, wa-sāwā baynahumā li-nafsihi salima wa-ṣadaqa.

It is thus established that when he treats the two equally through his reason, because of the knowledge God, mighty and majestic, has placed in him concerning created beings and the Creator, they are equal to him as he was commanded and encouraged to make them; his self's resistance does not harm him. Likewise, when he distinguishes between them in love and hatred for his Lord's sake, mighty and majestic, while treating them equally for his own sake, he is safe and truthful.

قُلْتُ: فَبِمَ يَعْتَبِرُ، حَتَّى يَعْلَمَ أَنَّهُ قَدْ صَارَ إِلَى مَا قُلْتَ؟ إِنِ الْتَبَسَ عَلَيْهِ وَخَافَ أَنْ يَكُونَ الْفُرْقَانُ بَيْنَهُمَا لِلْحُبِّ وَالْبُغْضِ لِنَفْسِهِ، وَهِيَ تَدَّعِي أَنَّ ذَلِكَ لِرَبِّهِ عَزَّ وَجَلَّ.

Qultu: fa-bi-ma yaʿtabiru, ḥattā yaʿlama ʾannahu qad ṣāra ʾilā mā qulta? ʾini iltabasa ʿalayhi wa-khāfa ʾan yakūna al-furqānu baynahumā li-al-ḥubbi wa-al-bughḍi li-nafsihi, wa-hiya taddaʿī ʾanna dhālika li-rabbihi ʿazza wa-jalla.

I said: How can he test himself to know that he has reached the state you describe, if the matter confuses him and he fears that the distinction between the two arises from love and hatred for his own sake, while his self claims it is for his Lord's sake, mighty and majestic?

قَالَ: يَعْرِضُ عَلَى قَلْبِهِ: أَنْ لَوْ كَانَ الْمَحْمُودُ عَلَى الطَّاعَةِ غَيْرَهُ، وَالْمَذْمُومُ عَلَيْهَا غَيْرَهُ، كَيْفَ كَانَ حُبُّهُ الْحَامِدَ، إِذَا أَحَبَّهُ لِلَّهِ عَزَّ وَجَلَّ، وَبُغْضُهُ الذَّامَّ إِذَا أَبْغَضَهُ لِلَّهِ عَزَّ وَجَلَّ؟ وَيَحْمِلُ قَلْبَهُ عَلَى أَنْ يَدِينَ اللَّهَ بِمِثْلِ ذَلِكَ سَوَاءً.

Qāla: yaʿriḍu ʿalā qalbihi: ʾan law kāna al-maḥmūdu ʿalā al-ṭāʿati ghayrahu, wa-al-madhmūmu ʿalayhā ghayrahu, kayfa kāna ḥubbuhu al-ḥāmida, ʾidhā ʾaḥabbahu li-llāhi ʿazza wa-jalla, wa-bughḍuhu al-dhāmma ʾidhā ʾabghaḍahu li-llāhi ʿazza wa-jalla? Wa-yaḥmilu qalbahu ʿalā ʾan yadīna Allāha bi-mithli dhālika sawāʾan.

He said: He should put this to his heart: if the person praised for obedience were someone else, and the person criticized for it were someone else, how would he love the praiser, when loving him for God's sake, mighty and majestic, and hate the critic, when hating him for God's sake, mighty and majestic? He should make his heart serve God in precisely the same way.

Source page 356

قُلْتُ: فَالطَّبْعُ لَا يَسْتَوِي فِيهِ حَمْدُهُ وَحَمْدُ غَيْرِهِ، وَذَمُّهُ وَذَمُّ غَيْرِهِ.

Qultu: fa-al-ṭabʿu lā yastawī fīhi ḥamduhu wa-ḥamdu ghayrihi, wa-dhammuhu wa-dhammu ghayrihi.

I said: But in one's natural disposition, praise of oneself is not equal to praise of someone else, nor criticism of oneself to criticism of someone else.

قَالَ: أَجَلْ، مَا أَقَلَّ ذَلِكَ! وَلَكِنْ يَتَدَيَّنُ بِعَقْلِهِ وَعِلْمِهِ أَنْ يُحِبَّهُ وَيُبْغِضَهُ عَلَى نَحْوٍ مِمَّا يُبْغِضُ مَنْ يَذُمُّ غَيْرَهُ وَيُحِبُّ مَنْ يَحْمَدُ غَيْرَهُ، وَيَكُونُ رَادًّا عَلَى هَوَاهُ، كَارِهًا لِلْفَضْلِ بَيْنَهُمَا كَمَا يَكْرَهُ مُنَازَعَةَ النَّفْسِ وَمُخَالَفَتَهَا بَيْنَ الْحَمْدِ وَالذَّمِّ، إِذَا اسْتَوَى ذَلِكَ عِنْدَهُ، مِنْ قِبَلِ تَدَيُّنِهِ بِعَقْلِهِ لِرَبِّهِ عَزَّ وَجَلَّ.

Qāla: ʾajal, mā ʾaqalla dhālika! Wa-lakin yatadayyanu bi-ʿaqlihi wa-ʿilmihi ʾan yuḥibbahu wa-yubghiḍahu ʿalā naḥwin mimmā yubghiḍu man yadhummu ghayrahu wa-yuḥibbu man yaḥmadu ghayrahu, wa-yakūnu rāddan ʿalā hawāhu, kārihan li-al-faḍli baynahumā kamā yakrahu munāzaʿata al-nafsi wa-mukhālafatahā bayna al-ḥamdi wa-al-dhammi, ʾidhā istawā dhālika ʿindahu, min qibali tadayyunihi bi-ʿaqlihi li-rabbihi ʿazza wa-jalla.

He said: Indeed, how rare that is! Yet through reason and knowledge he makes it part of his devotion to love and hate these people in the same way that he hates someone who criticizes another and loves someone who praises another. He resists his desire and dislikes any preference between the two, just as he dislikes the self's resistance and its distinction between praise and criticism when they have become equal to him through the devotion his reason gives to his Lord, mighty and majestic.

وَكَذَلِكَ يَسْتَوِيَانِ عِنْدَهُ فِي الْحُبِّ وَالْبُغْضِ لِلْحَامِدِ وَالذَّامِّ لِغَيْرِهِ وَالْحَامِدِ وَالذَّامِّ لِنَفْسِهِ، وَيَكْرَهُ مَا نَازَعَ مِنَ الطَّبْعِ مِنَ الزِّيَادَةِ وَالْفَضْلِ بَيْنَهُمَا الَّتِي تُنَازِعُ الطَّبْعَ إِلَى التَّفْرِقَةِ بَيْنَهُمَا، وَإِذَا فَعَلَ ذَلِكَ فَقَدْ دَانَ اللَّهَ بِالْحُبِّ وَالْبُغْضِ لِلْمُطِيعِينَ وَالْعَاصِينَ، وَدَانَ اللَّهَ عَزَّ وَجَلَّ بِالتَّهَاوُنِ بِحَمْدِ الْمَخْلُوقِينَ وَذَمِّهِمْ، فَاسْتَوَى ذَلِكَ عِنْدَهُ، وَمَا خَالَفَ هَذَيْنِ بِالْمُنَازَعَةِ مِنْ قِبَلِ هَوَاهُ كَرِهَهُ وَلَمْ يَرْكَنْ إِلَيْهِ،

Wa-ka-dhālika yastawiyāni ʿindahu fī al-ḥubbi wa-al-bughḍi li-al-ḥāmidi wa-al-dhāmmi li-ghayrihi wa-al-ḥāmidi wa-al-dhāmmi li-nafsihi, wa-yakrahu mā nāzaʿa mina al-ṭabʿi mina al-ziyādati wa-al-faḍli baynahumā allatī tunāziʿu al-ṭabʿa ʾilā al-tafriqati baynahumā, wa-ʾidhā faʿala dhālika fa-qad dāna Allāha bi-al-ḥubbi wa-al-bughḍi li-al-muṭīʿīna wa-al-ʿāṣīna, wa-dāna Allāha ʿazza wa-jalla bi-al-tahāwuni bi-ḥamdi al-makhlūqīna wa-dhammihim, fa-istawā dhālika ʿindahu, wa-mā khālafa hādhayni bi-al-munāzaʿati min qibali hawāhu karihahu wa-lam yarkan ʾilayhi,

Likewise, the two situations become equal to him in his love and hatred for those who praise or criticize someone else and those who praise or criticize himself. He dislikes the extra feeling and preference that arise from his nature and pull it toward distinguishing between them. When he does this, he has served God through love and hatred for the obedient and the disobedient, and served God, mighty and majestic, by attaching little importance to created beings' praise and criticism. These become equal to him, and whatever resistance from his desire conflicts with these two principles he dislikes and refuses to yield to,

كَمَا أُمِرَ بِنَهْيِ النَّفْسِ عَنِ الْهَوَى.

Kamā ʾumira bi-nahyi al-nafsi ʿani al-hawā.

as he was commanded to restrain the self from desire.

قُلْتُ: إِنَّ الْإِخْلَاصَ مَنْزِلَةٌ شَرِيفَةٌ لَا يَبْلُغُ مِثْلِي إِلَيْهَا، لِأَنَّهَا مَنْزِلَةُ الْخَاصَّةِ، وَأَنَا مُخَلِّطٌ.

Qultu: ʾinna al-ʾikhlāṣa manzilatun sharīfatun lā yablughu mithlī ʾilayhā, li-ʾannahā manzilatu al-khāṣṣati, wa-ʾanā mukhalliṭun.

I said: Sincerity is a noble station that someone like me cannot reach, because it is the station of the select, while I mix good deeds with bad.

قَالَ: مَا أَحَدٌ أَحْوَجُ إِلَى الْإِخْلَاصِ مِنَ الْمُخَلِّطِ! لِأَنَّ الْمُتَّقِيَ لَوْ حَبِطَ تَطَوُّعُهُ كُلُّهُ نَجَا بِتَقْوَاهُ، وَالْمُخَلِّطُ إِنَّمَا يَكْتَمِلُ بِتَطَوُّعِهِ فَرْضُهُ، فَإِنْ حَبِطَ تَطَوُّعُهُ بَقِيَ فَرْضُهُ نَاقِصًا، فَهَلَكَ إِلَّا أَنْ يَعْفُوَ اللَّهُ عَزَّ وَجَلَّ، بَعْدَ أَنْ يَلْقَى اللَّهَ عَزَّ وَجَلَّ عَلَى تَوْبَتِهِ مِنَ الرِّيَاءِ.

Qāla: mā ʾaḥadun ʾaḥwaju ʾilā al-ʾikhlāṣi mina al-mukhalliṭi! Li-ʾanna al-muttaqiya law ḥabiṭa taṭawwuʿuhu kulluhu najā bi-taqwāhu, wa-al-mukhalliṭu ʾinnamā yaktamilu bi-taṭawwuʿihi farḍuhu, fa-ʾin ḥabiṭa taṭawwuʿuhu baqiya farḍuhu nāqiṣan, fa-halaka ʾillā ʾan yaʿfuwa Allāhu ʿazza wa-jalla, baʿda ʾan yalqā Allāha ʿazza wa-jalla ʿalā tawbatihi mina al-riyāʾi.

He said: No one needs sincerity more than someone who mixes good deeds with bad! Even if all a God-conscious person's voluntary worship came to nothing, he would be saved by his reverent obedience. But the one who mixes good and bad has his obligatory worship completed only through his voluntary acts. If his voluntary worship comes to nothing, his obligatory worship remains deficient, and he perishes unless God, mighty and majestic, pardons him, after he meets God, mighty and majestic, having repented of ostentation.

Source page 357

بَابٌ فِي الرِّيَاءِ لِلْوَالِدَيْنِ لِيَرْضَيَا وَلِلْعُلَمَاءِ لِيَسْتَفِيدَ بِهِ عِلْمًا

Bābun fī al-riyāʾi li-al-wālidayni li-yarḍayā wa-li-al-ʿulamāʾi li-yastafīda bi-hi ʿilman

Chapter on showing off to one's parents so that they will be pleased, and to scholars so that one may gain knowledge through it

قُلْتُ: فَهَلْ يَجُوزُ الرِّيَاءُ لِلْعَالِمِ لِيَسْتَفِيدَ مِنْهُ عِلْمًا، لَا يُرِيدُ بِذَلِكَ دُنْيَا، وَرِيَاءُ الْوَالِدَيْنِ لِيَرْضَيَا عَنْهُ، يُرِيدُ بِذَلِكَ رِضَاهُمَا، وَلَا يُرِيدُ بِذَلِكَ دُنْيَا؟

Qultu: fa-hal yajūzu al-riyāʾu li-al-ʿālimi li-yastafīda minhu ʿilman, lā yurīdu bi-dhālika dunyā, wa-riyāʾu al-wālidayni li-yarḍayā ʿanhu, yurīdu bi-dhālika riḍāhumā, wa-lā yurīdu bi-dhālika dunyā?

I said: Is it permissible to show off to a scholar in order to gain knowledge from him, without seeking worldly gain; and to show off to one's parents so that they will be pleased with one, seeking their approval without seeking worldly gain?

قَالَ: لَا، هَذِهِ أُغْلُوطَةٌ وَخُدْعَةٌ؛ لِأَنَّ اللَّهَ عَزَّ وَجَلَّ إِنَّمَا أَمَرَكَ أَنْ تَعْمَلَ لَهُ وَحْدَهُ وَتُرِيدَهُ وَحْدَهُ، وَرِيَاؤُكَ لِتَزْدَادَ عِلْمًا خُسْرَانٌ وَجَهْلٌ، فَكَأَنَّكَ قُلْتَ: أَخْسَرُ عَمَلًا بِازْدِيَادِ عِلْمٍ؛ لِأَنَّ إِرَادَتَكَ أَنْ يَحْمَدَكَ الْعَالِمُ ضِدُّ إِرَادَتِكَ أَنْ يَحْمَدَكَ اللَّهُ عَزَّ وَجَلَّ، فَذَلِكَ يُحْبِطُ عَمَلَكَ، وَلَعَلَّكَ لَا تَسْتَفِيدُ عِلْمًا.

Qāla: lā, hādhihi ʾughlūṭatun wa-khudʿatun; li-ʾanna Allāha ʿazza wa-jalla ʾinnamā ʾamaraka ʾan taʿmala lahu waḥdahu wa-turīdahu waḥdahu, wa-riyāʾuka li-tazdāda ʿilman khusrānun wa-jahlun, fa-ka-ʾannaka qulta: ʾakhsaru ʿamalan bi-izdiyādi ʿilmin; li-ʾanna ʾirādataka ʾan yaḥmadaka al-ʿālimu ḍiddu ʾirādatika ʾan yaḥmadaka Allāhu ʿazza wa-jalla, fa-dhālika yuḥbiṭu ʿamalaka, wa-laʿallaka lā tastafīdu ʿilman.

He said: No. This is a fallacy and a deception, because God, mighty and majestic, has commanded you to act for Him alone and intend Him alone. Showing off to increase your knowledge is loss and ignorance. It is as though you said, “I shall lose a deed by gaining knowledge,” because wanting the scholar to praise you is the opposite of wanting God, mighty and majestic, to praise you. This nullifies your deed, and you may gain no knowledge at all.

وَلَعَلَّكَ إِنِ اسْتَفَدْتَهُ لَنْ يَنْفَعَكَ اللَّهُ عَزَّ وَجَلَّ بِهِ بِسُوءِ إِرَادَتِكَ، لَمَّا رَاءَيْتَ بِعَمَلِكَ.

Wa-laʿallaka ʾini istafadtahu lan yanfaʿaka Allāhu ʿazza wa-jalla bi-hi bi-sūʾi ʾirādatika, lammā rāʾayta bi-ʿamalika.

Even if you gain it, God, mighty and majestic, may not let it benefit you because of your bad intention when you made a display of your deed.

وَلَيْسَ رِيَاؤُكَ بِالَّذِي تَزْدَادُ بِهِ عِلْمًا؛ إِذْ كَانَ مَا يَصِيرُ إِلَيْكَ مِنَ الْعِلْمِ مَقْدُورًا، رَاءَيْتَ أَوْ أَخْلَصْتَ، فَإِنَّهُ لَا يَصِلُ إِلَيْكَ إِلَّا مَا قُدِّرَ لَكَ، وَمَا لَمْ يُقَدَّرْ لَكَ لَنْ يَصِلَ إِلَيْكَ، وَمَا عَلِمَ الْعَالِمُ بِأَنَّكَ تُرِيدُهُ فَيَزِيدَكَ عِلْمًا،

Wa-laysa riyāʾuka bi-alladhī tazdādu bi-hi ʿilman; ʾidh kāna mā yaṣīru ʾilayka mina al-ʿilmi maqdūran, rāʾayta ʾaw ʾakhlaṣta, fa-ʾinnahu lā yaṣilu ʾilayka ʾillā mā quddira laka, wa-mā lam yuqaddar laka lan yaṣila ʾilayka, wa-mā ʿalima al-ʿālimu bi-ʾannaka turīduhu fa-yazīdaka ʿilman,

Your ostentation is not what increases your knowledge, since whatever knowledge comes to you is decreed, whether you show off or are sincere. Only what has been decreed for you will reach you, and what has not been decreed for you will never reach you. Nor does the scholar know that you are seeking his regard, so that he should give you more knowledge.

بَلْ لَوْ عَلِمَ أَنَّكَ إِنَّمَا تُرِيدُهُ لِغَيْرِهِ لَمَقَتَكَ - وَكُنْتَ أَحْرَى أَنْ يَمْنَعَكَ الْعِلْمَ - لِمَا ظَهَرَ لَهُ مِنْ سُوءِ ضَمِيرِكَ، فَكَيْفَ تَأْمَنُ اللَّهَ عَزَّ وَجَلَّ أَنْ يَمْنَعَكَ مَا تَأْمُلُ مِنَ الْعِلْمِ، لِمَا يَعْلَمُ مِنْ سُوءِ ضَمِيرِكَ، وَإِنْ أَعْطَاكَ إِيَّاهُ مَنَعَكَ الْمَنْفَعَةَ بِهِ عُقُوبَةً، فَتَكُونُ إِنَّمَا ازْدَدْتَ حُجَّةً وَلَمْ تَنَلْ مَنْفَعَةً، مَعَ خُسْرَانِ الْعَمَلِ وَحَبْطِهِ وَتَعَرُّضِكَ لِلْمَقْتِ.

Bal law ʿalima ʾannaka ʾinnamā turīduhu li-ghayrihi lamaqataka - wa-kunta ʾaḥrā ʾan yamnaʿaka al-ʿilma - li-mā ẓahara lahu min sūʾi ḍamīrika, fa-kayfa taʾmanu Allāha ʿazza wa-jalla ʾan yamnaʿaka mā taʾmulu mina al-ʿilmi, li-mā yaʿlamu min sūʾi ḍamīrika, wa-ʾin ʾaʿṭāka ʾiyyāhu manaʿaka al-manfaʿata bi-hi ʿuqūbatan, fa-takūnu ʾinnamā izdadta ḥujjatan wa-lam tanal manfaʿatan, maʿa khusrāni al-ʿamali wa-ḥabṭihi wa-taʿarruḍika li-al-maqti.

Rather, if he knew that you were seeking him for another's sake, he would detest you, and you would be more likely to have knowledge withheld from you because of the bad inward intention revealed to him. How, then, can you feel safe from God, mighty and majestic, withholding the knowledge you hope for because He knows your bad inward intention? And if He gives it to you, He may punish you by withholding its benefit, so that you only increase the evidence against you without gaining any benefit, while losing your deed, seeing it nullified, and exposing yourself to detestation.

وَكَذَلِكَ وَالِدَاكَ: إِنَّمَا تَطْلُبُ رِضَاهُمَا لِرِضَى اللَّهِ عَزَّ وَجَلَّ، وَفِي رِضَى اللَّهِ عَزَّ وَجَلَّ تَرْكُ الرِّيَاءِ لَهُ، فَكَأَنَّكَ قُلْتَ: أَطْلُبُ رِضَى اللَّهِ عَزَّ وَجَلَّ بِسَخَطِ اللَّهِ عَزَّ وَجَلَّ.

Wa-ka-dhālika wālidāka: ʾinnamā taṭlubu riḍāhumā li-riḍā Allāhi ʿazza wa-jalla, wa-fī riḍā Allāhi ʿazza wa-jalla tarku al-riyāʾi lahu, fa-ka-ʾannaka qulta: ʾaṭlubu riḍā Allāhi ʿazza wa-jalla bi-sakhaṭi Allāhi ʿazza wa-jalla.

The same applies to your parents. You seek their approval only for the approval of God, mighty and majestic, and pleasing God, mighty and majestic, entails abandoning ostentation for His sake. It is as though you said, “I seek God's approval, mighty and majestic, through God's displeasure, mighty and majestic.”

Source page 358

فَهَذَا مُتَنَاقِضٌ وَمُحَالٌ، لَا يَقُومُ فِي وَهْمٍ، وَلَا يُقِرُّ بِهِ عَقْلٌ، وَلَعَلَّهُ لَا يَزْدَادُ إِلَّا سَخَطًا عَلَيْكَ؛ لِأَنَّكَ إِنَّمَا تُوهِمُهُ بِمَا يَظْهَرُ لَهُ مِنْكَ أَنَّكَ فِي الضَّمِيرِ تُطِيعُ اللَّهَ عَزَّ وَجَلَّ، فَيُلْقِي اللَّهُ عَزَّ وَجَلَّ كَذَلِكَ فِي قَلْبِهِ عُقُوبَةً، فَيَزْدَادُ لَكَ مَقْتًا وَبُغْضًا؛ لِثِقَلِكَ عَلَى قَلْبِهِ،

Fa-hādhā mutanāqiḍun wa-muḥālun, lā yaqūmu fī wahmin, wa-lā yuqirru bi-hi ʿaqlun, wa-laʿallahu lā yazdādu ʾillā sakhaṭan ʿalayka; li-ʾannaka ʾinnamā tūhimuhu bi-mā yaẓharu lahu minka ʾannaka fī al-ḍamīri tuṭīʿu Allāha ʿazza wa-jalla, fa-yulqī Allāhu ʿazza wa-jalla ka-dhālika fī qalbihi ʿuqūbatan, fa-yazdādu laka maqtan wa-bughḍan; li-thiqalika ʿalā qalbihi,

This is contradictory and impossible: it cannot hold together in thought, and reason cannot accept it. Perhaps your parent will only become more displeased with you, because your outward behavior merely gives him the impression that inwardly you obey God, mighty and majestic. God, mighty and majestic, then likewise instills this in his heart as punishment, and his detestation and hatred of you increase because you weigh heavily upon his heart,

كَمَا لَمْ تَهَبِ اللَّهَ عَزَّ وَجَلَّ فِي ضَمِيرِكَ فَتُخْلِصَ لَهُ عَمَلَكَ.

Kamā lam tahabi Allāha ʿazza wa-jalla fī ḍamīrika fa-tukhliṣa lahu ʿamalaka.

just as inwardly you failed to revere God, mighty and majestic, and make your deed sincere for Him.

فَاتَّقِ اللَّهَ عَزَّ وَجَلَّ، فَإِنَّ هَذِهِ خُدْعَةٌ: أَنْ تَطْلُبَ رِضَا وَالِدَيْكَ بِمَا لَا يَرْضَى اللَّهُ عَزَّ وَجَلَّ، وَإِنَّمَا تُرِيدُ بِرِضَاهُمَا، زَعَمْتَ، رِضَا اللَّهِ عَزَّ وَجَلَّ، فَتَطْلُبُ رِضَا اللَّهِ بِسَخَطِ اللَّهِ عَزَّ وَجَلَّ؟!

Fa-ittaqi Allāha ʿazza wa-jalla, fa-ʾinna hādhihi khudʿatun: ʾan taṭluba riḍā wālidayka bi-mā lā yarḍā Allāhu ʿazza wa-jalla, wa-ʾinnamā turīdu bi-riḍāhumā, zaʿamta, riḍā Allāhi ʿazza wa-jalla, fa-taṭlubu riḍā Allāhi bi-sakhaṭi Allāhi ʿazza wa-jalla?!

So be mindful of God, mighty and majestic. This is a deception: seeking your parents' approval through what does not please God, mighty and majestic, while claiming that through their approval you seek only God's approval, mighty and majestic. Will you seek God's approval through God's displeasure, mighty and majestic?

Source page 359

بَابُ الرَّجُلِ يَحْضُرُ الْقَوْمَ يُصَلُّونَ فَتَحْضُرُهُ نِيَّةُ الْعَمَلِ وَإِنْ لَمْ يَكُنْ يَفْعَلُ ذَلِكَ فِي خَلْوَةٍ أَوْ يَبْكُونَ فَلَا يَجِدُ الْبُكَاءَ

Bābu al-rajuli yaḥḍuru al-qawma yuṣallūna fa-taḥḍuruhu niyyatu al-ʿamali wa-ʾin lam yakun yafʿalu dhālika fī khalwatin ʾaw yabkūna fa-lā yajidu al-bukāʾa

Chapter on a man who joins people at prayer and feels an intention to act, although he would not do so alone; or joins them weeping but finds no tears

قُلْتُ: الرَّجُلُ يَبِيتُ مَعَ الْقَوْمِ فِي مَنْزِلِ بَعْضِهِمْ أَوْ فِي مَنْزِلِهِ، فَيَقُومُونَ، أَوْ يَقُومُ بَعْضُهُمْ فَيُصَلُّونَ اللَّيْلَ كُلَّهُ أَوْ بَعْضَهُ، وَهُوَ مِمَّنْ لَا يَقُومُ وَحْدَهُ فِي مَنْزِلِهِ مِنَ اللَّيْلِ كَمَا يَقُومُونَ، إِنَّمَا يُصَلِّي رَكَعَاتٍ، ثُمَّ يُوتِرُ، أَوْ إِمَّا أَنْ يَقُومَ فِي مَنْزِلِهِ دُونَ صَلَاتِهِ، فَتَحْضُرُهُ نِيَّةٌ وَمَحَبَّةٌ أَنْ يَقُومَ مَعَهُمْ، وَيَرْتَابُ بِنَفْسِهِ،

Qultu: al-rajulu yabītu maʿa al-qawmi fī manzili baʿḍihim ʾaw fī manzilihi, fa-yaqūmūna, ʾaw yaqūmu baʿḍuhum fa-yuṣallūna al-layla kullahu ʾaw baʿḍahu, wa-huwa mimman lā yaqūmu waḥdahu fī manzilihi mina al-layli kamā yaqūmūna, ʾinnamā yuṣallī rakaʿātin, thumma yūtiru, ʾaw ʾimmā ʾan yaqūma fī manzilihi dūna ṣalātihi, fa-taḥḍuruhu niyyatun wa-maḥabbatun ʾan yaqūma maʿahum, wa-yartābu bi-nafsihi,

I said: A man spends the night with a group at one of their homes or at his own. They rise, or some of them rise, and pray all or part of the night. He is not someone who, when alone at home, rises to pray at night as they do; he merely prays a few units and then the odd-numbered prayer, or else stands in prayer at home for less than this prayer. An intention and desire to stand with them arise in him, but he mistrusts himself,

إِذْ كَانَ لَا يَقُومُ فِي مَنْزِلِهِ مِثْلَ ذَلِكَ، أَيَدَعُ الصَّلَاةَ وَلَا يَزِيدُ عَلَى مَا كَانَ يُصَلِّي فِي مَنْزِلِهِ، أَوْ يُصَلِّي مَعَهُمْ؟

ʾidh kāna lā yaqūmu fī manzilihi mithla dhālika, ʾayadaʿu al-ṣalāta wa-lā yazīdu ʿalā mā kāna yuṣallī fī manzilihi, ʾaw yuṣallī maʿahum?

since he does not stand in prayer like this at home. Should he leave off praying and add nothing to what he used to pray at home, or pray with them?

وَكَذَلِكَ لَوْ حَضَرَهُمْ بِالنَّهَارِ فِي مَنْزِلٍ أَوْ مَسْجِدٍ؟

Wa-ka-dhālika law ḥaḍarahum bi-al-nahāri fī manzilin ʾaw masjidin?

And likewise if he joins them during the day in a house or a mosque?

قَالَ: إِنَّ أَسْبَابَ الدُّنْيَا مَشْغَلَةٌ مُفَتِّرَةٌ قَاطِعَةٌ عَنِ الْعَمَلِ، وَإِنَّ أَسْبَابَ أَعْمَالِ الْآخِرَةِ مُحَرِّكَةٌ مُهَيِّجَةٌ عَلَى الْعَمَلِ، فَإِذَا كَانَ الرَّجُلُ فِي مَنْزِلِهِ قَطَعَتْهُ الْأَسْبَابُ، مِنْ حُبِّ النَّوْمِ مَعَ زَوْجَتِهِ وَأَهْلِهِ أَوْ عَلَى فِرَاشِهِ، إِنْ كَانَ لَهُ مُمْكِنًا أَنْ يَنَامَ عَلَيْهِ، أَوْ أَكْلِ طَعَامٍ، أَوْ حَدِيثٍ مَعَ زَوْجَتِهِ، أَوْ شُغْلٍ بِوَلَدِهِ،

Qāla: ʾinna ʾasbāba al-dunyā mashghalatun mufattiratun qāṭiʿatun ʿani al-ʿamali, wa-ʾinna ʾasbāba ʾaʿmāli al-ʾākhirati muḥarrikatun muhayyijatun ʿalā al-ʿamali, fa-ʾidhā kāna al-rajulu fī manzilihi qaṭaʿathu al-ʾasbābu, min ḥubbi al-nawmi maʿa zawjatihi wa-ʾahlihi ʾaw ʿalā firāshihi, ʾin kāna lahu mumkinan ʾan yanāma ʿalayhi, ʾaw ʾakli ṭaʿāmin, ʾaw ḥadīthin maʿa zawjatihi, ʾaw shughlin bi-waladihi,

He said: The circumstances of this world distract, weaken resolve, and interrupt action, while the circumstances of acts for the hereafter move and stimulate one to act. When a man is at home, circumstances interrupt him: a desire to sleep alongside his wife and family or on his bed, if he can sleep on it; eating a meal; talking with his wife; or being occupied with his child,

أَوْ يَنْظُرُ فِي حِسَابٍ أَوْ غَيْرِهِ، فَيَفْتُرُ لِهَذِهِ الْأَسْبَابِ وَنَحْوِهَا.

ʾaw yanẓuru fī ḥisābin ʾaw ghayrihi, fa-yafturu li-hādhihi al-ʾasbābi wa-naḥwihā.

or looking over accounts or something else. These circumstances and others like them make him slacken.

وَأُخْرَى أَنَّ قِيَامَهُ فِي مَنْزِلِهِ، وَإِنْ قَلَّ، دَائِمٌ، فَلَا يَقْوَى عَلَى الدَّوَامِ مَعَ الْكَثْرَةِ، فَإِذَا صَارَ إِلَى مَوْضِعٍ غَيْرِ مَنْزِلِهِ زَالَتْ هَذِهِ الْأَسْبَابُ عَنْهُ الْمُفَتِّرَةُ الْمُشْغِلَةُ لَهُ عَنِ الْقِيَامِ، فَحَضَرَتْهُ أَسْبَابٌ تُهَيِّجُهُ عَلَى ذَلِكَ وَتُحَرِّكُهُ عَلَيْهِ؛ وَذَلِكَ رُؤْيَتُهُمْ وَهُمْ يُصَلُّونَ فَيُحَرِّكُونَهُ بِصَلَاتِهِمْ، وَيَجِدُ الْغَبْنَ أَنْ يَسْبِقُوهُ بِصَلَاتِهِمْ، وَرُبَّمَا لَمْ يَأْخُذْهُ النَّوْمُ لِاسْتِنْكَارِ الْمَوْضِعِ،

Wa-ʾukhrā ʾanna qiyāmahu fī manzilihi, wa-ʾin qalla, dāʾimun, fa-lā yaqwā ʿalā al-dawāmi maʿa al-kathrati, fa-ʾidhā ṣāra ʾilā mawḍiʿin ghayri manzilihi zālat hādhihi al-ʾasbābu ʿanhu al-mufattiratu al-mushghilatu lahu ʿani al-qiyāmi, fa-ḥaḍarathu ʾasbābun tuhayyijuhu ʿalā dhālika wa-tuḥarrikuhu ʿalayhi; wa-dhālika ruʾyatuhum wa-hum yuṣallūna fa-yuḥarrikūnahu bi-ṣalātihim, wa-yajidu al-ghabna ʾan yasbiqūhu bi-ṣalātihim, wa-rubbamā lam yaʾkhudhhu al-nawmu li-istinkāri al-mawḍiʿi,

Another consideration is that his prayer at home, however little, is constant, and he cannot sustain a large amount consistently. When he goes somewhere other than home, these weakening, distracting circumstances that keep him from prayer disappear. Circumstances arise that stimulate and move him toward it: he sees them praying, their prayer moves him, and he feels a loss at their surpassing him in prayer. Perhaps sleep will not come because the place is unfamiliar,

Source page 360

أَوْ لِأَصْوَاتِهِمْ وَحَرَكَاتِهِمْ، فَيَسْتَغْنِمُ ذَهَابَ النَّوْمِ، فَيَجْعَلُ سَهَرَهُ فِي صَلَاةٍ، وَقَدْ لَا يَسْتَنْكِرُ الْمَوْضِعَ وَيُمْكِنُهُ النَّوْمُ، وَلَكِنْ حَرَّكُوا قَلْبَهُ لِلْقِيَامِ، وَزَالَتْ عَنْهُ الْأَسْبَابُ الْمُشْغِلَةُ لَهُ، وَإِنَّمَا هِيَ لَيْلَةٌ أَوْ سَاعَةٌ أَوْ لَيَالٍ قَلِيلَةٌ أَوْ يَوْمٌ وَاحِدٌ، ثُمَّ يَنْقَطِعُ، فَيَخِفُّ عَلَى النَّفْسِ، لِقِلَّةِ الدَّوَامِ عَلَى ذَلِكَ،

ʾaw li-ʾaṣwātihim wa-ḥarakātihim, fa-yastaghnimu dhahāba al-nawmi, fa-yajʿalu saharahu fī ṣalātin, wa-qad lā yastankiru al-mawḍiʿa wa-yumkinuhu al-nawmu, wa-lakin ḥarrakū qalbahu li-al-qiyāmi, wa-zālat ʿanhu al-ʾasbābu al-mushghilatu lahu, wa-ʾinnamā hiya laylatun ʾaw sāʿatun ʾaw layālin qalīlatun ʾaw yawmun wāḥidun, thumma yanqaṭiʿu, fa-yakhiffu ʿalā al-nafsi, li-qillati al-dawāmi ʿalā dhālika,

or because of their voices and movements. He takes advantage of his sleeplessness and spends his wakeful time in prayer. Or the place may not be unfamiliar, and he may be able to sleep, but they have moved his heart to rise, and the distracting circumstances have disappeared. It is only one night, an hour, a few nights, or a single day, and then it ends. This is easy for the self because it need not be sustained for long,

وَيَغْتَنِمُ ذَلِكَ إِذَا وَجَدَ عَلَى نَفْسِهِ أَعْوَانًا يُحَرِّكُونَهُ لِلْقِيَامِ بِصَلَاتِهِمْ، فَقَدْ تَحْضُرُهُ النِّيَّةُ الصَّادِقَةُ بِذَلِكَ. وَقَدْ يَكُونُ ذَلِكَ خُدْعَةً مِنْ نَفْسِهِ تُخَيِّلُ إِلَيْهِ أَنَّهُ صَادِقٌ يُرِيدُ اللَّهَ عَزَّ وَجَلَّ، بِذَلِكَ لَمَّا حَرَّكُوهُ بِقِيَامِهِمْ، وَإِنَّمَا هُوَ جَزَعٌ مِنْ ذَمِّهِمْ لَهُ وَالنَّظَرِ إِلَيْهِ بِالنَّقْصِ أَنْ يَقُولُوا فِي أَنْفُسِهِمْ: لَيْسَ هُوَ مِمَّنْ يَقُومُ اللَّيْلَ،

Wa-yaghtanimu dhālika ʾidhā wajada ʿalā nafsihi ʾaʿwānan yuḥarrikūnahu li-al-qiyāmi bi-ṣalātihim, fa-qad taḥḍuruhu al-niyyatu al-ṣādiqatu bi-dhālika. Wa-qad yakūnu dhālika khudʿatan min nafsihi tukhayyilu ʾilayhi ʾannahu ṣādiqun yurīdu Allāha ʿazza wa-jalla, bi-dhālika lammā ḥarrakūhu bi-qiyāmihim, wa-ʾinnamā huwa jazaʿun min dhammihim lahu wa-al-naẓari ʾilayhi bi-al-naqṣi ʾan yaqūlū fī ʾanfusihim: laysa huwa mimman yaqūmu al-layla,

and he takes advantage of this when he finds helpers against his self whose prayer moves him to rise. A truthful intention may indeed arise through this. But it may also be a deception of his self, making him imagine he is truthful and seeks God, mighty and majestic, through this because their rising has moved him, when it is only anxiety over their criticism and their viewing him as deficient, lest they say to themselves, “He is not someone who rises to pray at night,”

أَوْ مَا كُنَّا نَظُنُّهُ إِلَّا صَاحِبَ قِيَامٍ بِاللَّيْلِ، أَوْ كُنَّا نَظُنُّهُ يُصَلِّي أَكْثَرَ مِمَّا صَلَّى هَذِهِ اللَّيْلَةَ، أَوْ جَزَعٌ أَنْ يُكَسِّلُوهُ إِذْ لَا يَتَحَرَّكُ بِحَرَكَتِهِمْ.

ʾaw mā kunnā naẓunnuhu ʾillā ṣāḥiba qiyāmin bi-al-layli, ʾaw kunnā naẓunnuhu yuṣallī ʾakthara mimmā ṣallā hādhihi al-laylata, ʾaw jazaʿun ʾan yukassilūhu ʾidh lā yataḥarraku bi-ḥarakatihim.

or, “We thought he always stood in prayer at night,” or, “We thought he prayed more than he has prayed tonight”; or anxiety that they will call him lazy because he does not stir when they do.

قُلْتُ: فَمَا الْفَرْقُ بَيْنَ الْهِمَّتَيْنِ، وَبَيْنَ الْمَعْنَيَيْنِ؟

Qultu: fa-mā al-farqu bayna al-himmatayni, wa-bayna al-maʿnayayni?

I said: What is the distinction between the two intentions and between the two motives?

قَالَ: الْفُرْقَانُ بَيْنَهُمَا: أَنْ يَعْرِضَ عَلَى نَفْسِهِ أَنْ لَوْ كَانَ وَحْدَهُ، وَزَالَتْ عَنْهُ الْأَسْبَابُ الَّتِي كَانَتْ تَشْغَلُهُ فِي مَوْضِعِهِ، أَوْ عَلِمَ بِصَلَاتِهِمْ، فَرَآهُمْ يُصَلُّونَ مِنْ حَيْثُ لَا يَرَوْنَهُ، وَلَا يَعْلَمُونَ بِهِ، فَيَخَافَ مَذَمَّتَهُمْ، إِنْ هُوَ لَمْ يُصَلِّ كَمَا يُصَلُّونَ، وَعَلِمَ بِهِمْ مِنْ وَرَاءِ جِدَارٍ، أَوْ سَاتِرٍ لَهُمْ عَنْهُ، فَعَلِمَ بِهِمْ وَلَمْ يَعْلَمُوا بِهِ،

Qāla: al-furqānu baynahumā: ʾan yaʿriḍa ʿalā nafsihi ʾan law kāna waḥdahu, wa-zālat ʿanhu al-ʾasbābu allatī kānat tashghaluhu fī mawḍiʿihi, ʾaw ʿalima bi-ṣalātihim, fa-raʾāhum yuṣallūna min ḥaythu lā yarawnahu, wa-lā yaʿlamūna bi-hi, fa-yakhāfa madhammatahum, ʾin huwa lam yuṣalli kamā yuṣallūna, wa-ʿalima bi-him min warāʾi jidārin, ʾaw sātirin lahum ʿanhu, fa-ʿalima bi-him wa-lam yaʿlamū bi-hi,

He said: The distinction between them is that he should put this to himself: suppose he were alone, with the circumstances that distracted him in his own place removed; or knew they were praying and saw them praying from somewhere they could not see him and did not know he was there, so that he would have no reason to fear their criticism if he did not pray as they did. Suppose he knew of them from behind a wall or something screening them from him, so that he knew of them but they did not know of him,

وَيُحَرِّكُوهُ بِمِثْلِ مَا حَرَّكُوهُ بِهِ، وَهُمْ لَا يَرَوْنَهُ، أَكَانَ قَائِمًا أَمْ لَا؟

Wa-yuḥarrikūhu bi-mithli mā ḥarrakūhu bi-hi, wa-hum lā yarawnahu, ʾakāna qāʾiman ʾam lā?

and they moved him just as they had moved him, without seeing him: would he rise to pray or not?

فَإِنْ طَابَتْ نَفْسُهُ بِذَلِكَ فَلْيُصَلِّ مَا بَدَا لَهُ، وَإِنْ لَمْ تَطِبْ نَفْسُهُ فَلَا يَزِيدُ عَلَى مَا كَانَ يُصَلِّي فِي مَنْزِلِهِ رَكْعَةً.

Fa-ʾin ṭābat nafsuhu bi-dhālika fa-l-yuṣalli mā badā lahu, wa-ʾin lam taṭib nafsuhu fa-lā yazīdu ʿalā mā kāna yuṣallī fī manzilihi rakʿatan.

If his soul willingly accepts this, let him pray as much as he wishes. If it does not, he should not add even one unit to what he used to pray at home.

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وَكَذَلِكَ الصِّيَامُ: إِذَا حَرَّكُوهُ بِهِ، وَكَذَلِكَ إِنْ لَمْ يُصَلِّ مِنْهُمْ أَحَدٌ، وَلَكِنْ حَضَرَ مَعَهُمْ قِرَاءَةَ الْقُرْآنِ أَوْ عِظَةً، فَتَحَرَّكَ قَلْبُهُ لِذَلِكَ، فَأَرَادَ أَنْ يُصَلِّيَ مَا لَمْ يَكُنْ يُصَلِّي مِنْ قَبْلُ، وَكَذَلِكَ إِنْ لَمْ يَكُنْ حَضَرَ مَعَهُمْ قِرَاءَةَ قُرْآنٍ وَلَا ذِكْرًا إِلَّا أَنَّ النَّوْمَ طَارَ عَنْهُ،

Wa-ka-dhālika al-ṣiyāmu: ʾidhā ḥarrakūhu bi-hi, wa-ka-dhālika ʾin lam yuṣalli minhum ʾaḥadun, wa-lakin ḥaḍara maʿahum qirāʾata al-Qurʾāni ʾaw ʿiẓatan, fa-taḥarraka qalbuhu li-dhālika, fa-ʾarāda ʾan yuṣalliya mā lam yakun yuṣallī min qablu, wa-ka-dhālika ʾin lam yakun ḥaḍara maʿahum qirāʾata Qurʾānin wa-lā dhikran ʾillā ʾanna al-nawma ṭāra ʿanhu,

The same applies to fasting when they move him to fast; and likewise if none of them is praying, but he attends a Qurʾanic recitation or an admonition with them and his heart is moved by it, so that he wants to pray more than he used to. The same applies if he has attended no Qurʾanic recitation or remembrance with them, but sleep has simply fled from him:

فَلْيَعْرِضْ عَلَى نَفْسِهِ أَنْ لَوْ كَانَ فِي مَوْضِعٍ لَا يَرَوْنَهُ وَسَمِعَ تِلْكَ الْقِرَاءَةَ أَوِ الْعِظَةَ أَوْ طَارَ عَنْهُ النَّوْمُ أَكَانَ مُصَلِّيًا؟ فَإِنْ طَابَتْ نَفْسُهُ وَسَخَتْ بِذَلِكَ فَلْيُصَلِّ، وَإِلَّا فَلَا يَزِيدَنَّ عَلَى مَا كَانَ مُصَلِّيًا مِنْ قَبْلُ.

Fa-l-yaʿriḍ ʿalā nafsihi ʾan law kāna fī mawḍiʿin lā yarawnahu wa-samiʿa tilka al-qirāʾata ʾawi al-ʿiẓata ʾaw ṭāra ʿanhu al-nawmu ʾakāna muṣalliyan? Fa-ʾin ṭābat nafsuhu wa-sakhat bi-dhālika fa-l-yuṣalli, wa-ʾillā fa-lā yazīdanna ʿalā mā kāna muṣalliyan min qablu.

let him ask himself whether, if he were somewhere they could not see him and heard that recitation or admonition, or sleep fled from him, he would pray. If his soul is willing and readily accepts this, let him pray. Otherwise, he must not add to what he used to pray before.

قُلْتُ: فَإِنْ كَانَ وَقْتَ مَا حَرَّكُوهُ - وَهُمْ يَرَوْنَهُ - يَجِدُ مِنْ نَفْسِهِ حَرَكَةً لِلْقِيَامِ وَمُسَارَعَةً مِنْ قَلْبِهِ فَلَا يَقُومُ، إِمَّا كَسَلًا مِنْ نَفْسِهِ مِنْ تَحَمُّلِ الْقِيَامِ وَأَنْ تَقُولَ لَهُ نَفْسُهُ: انْعَسْ، وَإِمَّا أَنْ يَدْعُوَهُ مِنْ قَلْبِهِ دَاعٍ؛ أَنَّ الْقِيَامَ لَا يَصِحُّ لَكَ؛ لِأَنَّكَ لَا تَقُومُ فِي مَنْزِلِكَ مِثْلَ هَذَا الْقِيَامِ.

Qultu: fa-ʾin kāna waqta mā ḥarrakūhu - wa-hum yarawnahu - yajidu min nafsihi ḥarakatan li-al-qiyāmi wa-musāraʿatan min qalbihi fa-lā yaqūmu, ʾimmā kasalan min nafsihi min taḥammuli al-qiyāmi wa-ʾan taqūla lahu nafsuhu: inʿas, wa-ʾimmā ʾan yadʿuwahu min qalbihi dāʿin; ʾanna al-qiyāma lā yaṣiḥḥu laka; li-ʾannaka lā taqūmu fī manzilika mithla hādhā al-qiyāmi.

I said: What if, when they move him while they can see him, he feels within himself an impulse to rise and an eagerness in his heart, yet does not rise? This may be because his self is too lazy to bear the effort of standing and tells him, “Doze”; or because a prompting within his heart tells him, “This standing in prayer cannot be sound for you, because you do not stand in prayer like this at home.”

قَالَ: إِنْ كَانَ كَسَلًا وَفَتْرَةً مِنَ النَّفْسِ، وَالْقَلْبُ قَدْ سَخَا بِالْقِيَامِ مَعَهُمُ ابْتِغَاءَ مَرْضَاةِ اللَّهِ وَحْدَهُ، جَلَّ ذِكْرُهُ، لَا يَجِدُ غَيْرَ ذَلِكَ فَلْيَقُمْ مَعَهُمْ.

Qāla: ʾin kāna kasalan wa-fatratan mina al-nafsi, wa-al-qalbu qad sakhā bi-al-qiyāmi maʿahumu ibtighāʾa marḍāti Allāhi waḥdahu, jalla dhikruhu, lā yajidu ghayra dhālika fa-l-yaqum maʿahum.

He said: If it is laziness and slackness in the self, while his heart willingly accepts standing with them solely to seek God's pleasure, exalted be His mention, and he finds no other motive, let him stand with them.

فَأَمَّا الدَّاعِي أَنَّهُ لَا يَصِحُّ لَكَ مَعَهُمْ ذَلِكَ فَقَدْ يَكُونُ مِنَ الْعَدُوِّ، وَيَكُونُ مِنَ اللَّهِ عَزَّ وَجَلَّ.

Fa-ʾammā al-dāʿī ʾannahu lā yaṣiḥḥu laka maʿahum dhālika fa-qad yakūnu mina al-ʿaduwwi, wa-yakūnu mina Allāhi ʿazza wa-jalla.

As for the prompting that this cannot be sound for you in their company, it may come from the enemy, and it may come from God, mighty and majestic.

فَإِنْ وَجَدَ مِنْ نَفْسِهِ الْغَالِبَ عَلَى قَلْبِهِ حُبَّ الْقِيَامِ لِلَّهِ وَحْدَهُ، وَنَفْسُهُ سَخِيَّةٌ أَنْ لَوْ خَلَا وَحْدَهُ وَحَرَّكُوهُ بِمِثْلِ هَذِهِ الْحَرَكَةِ مِنْ حَيْثُ لَا يَرَوْنَهُ، قَامَ فَلْيَقُمْ.

Fa-ʾin wajada min nafsihi al-ghāliba ʿalā qalbihi ḥubba al-qiyāmi li-llāhi waḥdahu, wa-nafsuhu sakhiyyatun ʾan law khalā waḥdahu wa-ḥarrakūhu bi-mithli hādhihi al-ḥarakati min ḥaythu lā yarawnahu, qāma fa-l-yaqum.

If he finds within himself that what predominates in his heart is love of standing in prayer for God alone, and his soul freely accepts that, if he were alone and they stirred him in the same way from somewhere they could not see him, he would rise, then let him rise.

وَإِلَّا فَلَا يَقُمْ إِنْ وَجَدَ الْأَغْلَبَ عَلَى قَلْبِهِ أَنَّهُ لَا يَصِحُّ لَهُ الْقِيَامُ وَلَا يَجِدُ نَفْسَهُ طَيِّبَةً بِالْقِيَامِ لَوْ خَلَا وَرَآهُمْ يُصَلُّونَ مِنْ حَيْثُ لَا يَرَوْنَهُ، أَوْ طَارَ عَنْهُ النَّوْمُ، أَوْ سَمِعَ مِثْلَ مَا سَمِعَ مِنَ الْقِرَاءَةِ وَالْعِظَةِ، مِنْ حَيْثُ لَا يَرَوْنَهُ، فَلَا يُصَلِّي وَلَا رَكْعَةً.

Wa-ʾillā fa-lā yaqum ʾin wajada al-ʾaghlaba ʿalā qalbihi ʾannahu lā yaṣiḥḥu lahu al-qiyāmu wa-lā yajidu nafsahu ṭayyibatan bi-al-qiyāmi law khalā wa-raʾāhum yuṣallūna min ḥaythu lā yarawnahu, ʾaw ṭāra ʿanhu al-nawmu, ʾaw samiʿa mithla mā samiʿa mina al-qirāʾati wa-al-ʿiẓati, min ḥaythu lā yarawnahu, fa-lā yuṣallī wa-lā rakʿatan.

Otherwise, let him not rise. If what predominates in his heart is that standing in prayer is not sound for him, and he finds no willingness to rise if he were alone and saw them praying from somewhere they could not see him, or if sleep fled from him, or if he heard the same recitation and admonition from somewhere they could not see him, then he should not pray even a single unit.

قُلْتُ: فَإِنْ كَانَ يَعْرِضُ حُبُّ حَمْدِهِمْ مَعَ مَا حَضَرَهُ مِنَ النِّيَّةِ؟

Qultu: fa-ʾin kāna yaʿriḍu ḥubbu ḥamdihim maʿa mā ḥaḍarahu mina al-niyyati?

I said: What if a love of their praise arises alongside the intention that has come to him?

قَالَ: إِنْ كَانَ الْغَالِبُ عَلَى قَلْبِهِ حُبَّ الْقِيَامِ لِلَّهِ عَزَّ وَجَلَّ، وَكَانَ كَارِهًا لِحُبِّ مَحْمَدَتِهِمْ، رَادًّا عَلَى الْمُنَازِعِ مِنْ نَفْسِهِ حُبَّ حَمْدِهِمْ، وَنَفْسُهُ سَخِيَّةٌ أَنْ لَوْ خَلَا، وَهُوَ يَرَاهُمْ، فَحَرَّكُوهُ بِمِثْلِ ذَلِكَ لَصَلَّى فَيُصَلِّي مَعَهُمْ، وَلَا يَدَعُ الصَّلَاةَ مِنْ أَجْلِ تِلْكَ الْمُنَازَعَةِ إِلَى حَمْدِهِمْ، أَوْ وَجَدَ مِنْ قَلْبِهِ أَنَّهُ غَالِبٌ عَلَيْهِ إِرَادَةُ اللَّهِ وَحْدَهُ عَزَّ وَجَلَّ،

Qāla: ʾin kāna al-ghālibu ʿalā qalbihi ḥubba al-qiyāmi li-llāhi ʿazza wa-jalla, wa-kāna kārihan li-ḥubbi maḥmadatihim, rāddan ʿalā al-munāziʿi min nafsihi ḥubba ḥamdihim, wa-nafsuhu sakhiyyatun ʾan law khalā, wa-huwa yarāhum, fa-ḥarrakūhu bi-mithli dhālika laṣallā fa-yuṣallī maʿahum, wa-lā yadaʿu al-ṣalāta min ʾajli tilka al-munāzaʿati ʾilā ḥamdihim, ʾaw wajada min qalbihi ʾannahu ghālibun ʿalayhi ʾirādatu Allāhi waḥdahu ʿazza wa-jalla,

He said: If what predominates in his heart is love of standing in prayer for God, mighty and majestic, and he dislikes loving their praise, resisting the impulse in his self that contends for their praise, while his soul freely accepts that, if he were alone but could see them and they moved him in the same way, he would pray, then he should pray with them. He should not abandon prayer because of that impulse toward their praise; or if he finds in his heart that seeking God alone, mighty and majestic, predominates,

Source page 362

وَأَنَّهُ لَوْ خَلَا لَقَامَ مِثْلَ ذَلِكَ الْقِيَامِ.

Wa-ʾannahu law khalā laqāma mithla dhālika al-qiyāmi.

and that, if he were alone, he would stand in prayer in just the same way.

وَقَدْ يَنْشَطُ الْعَبْدُ بِغَيْرِهِ، كَالصَّلَاةِ يَوْمَ الْجُمُعَةِ، تَزُولُ عَنِ الْعَبْدِ الْأَسْبَابُ الْمُشْغِلَةُ، وَيَرَى مَنْ حَوْلَهُ يُصَلِّي، فَيَنْشَطُ لِذَلِكَ، وَهُوَ فِي سَائِرِ الْأَيَّامِ لَا يَكَادُ أَنْ يُصَلِّيَ، فَإِذَا حَضَرَهُ مِثْلُ تِلْكَ النِّيَّةِ فَلْيُصَلِّ فَإِنَّهُ لِلَّهِ عَزَّ وَجَلَّ. وَكَذَلِكَ بِاللَّيْلِ مَعَ غَيْرِهِ إِلَّا أَنَّ مَعَ غَيْرِهِ أَقْرَبُ مِنْ خُدْعَةِ النَّفْسِ، فَلْيَعْرِضْ عَلَى قَلْبِهِ مَا وَصَفْتُ لَكَ.

Wa-qad yanshaṭu al-ʿabdu bi-ghayrihi, ka-al-ṣalāti yawma al-jumuʿati, tazūlu ʿani al-ʿabdi al-ʾasbābu al-mushghilatu, wa-yarā man ḥawlahu yuṣallī, fa-yanshaṭu li-dhālika, wa-huwa fī sāʾiri al-ʾayyāmi lā yakādu ʾan yuṣalliya, fa-ʾidhā ḥaḍarahu mithlu tilka al-niyyati fa-l-yuṣalli fa-ʾinnahu li-llāhi ʿazza wa-jalla. Wa-ka-dhālika bi-al-layli maʿa ghayrihi ʾillā ʾanna maʿa ghayrihi ʾaqrabu min khudʿati al-nafsi, fa-l-yaʿriḍ ʿalā qalbihi mā waṣaftu laka.

A servant may be energized by someone else, as with prayer on Friday: distracting circumstances fall away, and he sees those around him praying and feels eager to do so, though on other days he scarcely prays. When such an intention comes to him, let him pray, for it is for God, mighty and majestic. The same applies at night in another's company, except that being with another makes the self's deception more likely. So let him put to his heart what I have described to you.

قُلْتُ: فَإِنْ حَضَرَ مَعَ قَوْمٍ يَبْكُونَ، وَلَمْ يَأْتِهِ الْبُكَاءُ، فَوَجَدَ نَفْسَهُ تَجْزَعُ أَنْ يَكُونَ قَاسِيًا مِنْ بَيْنِهِمْ، أَيَتَكَلَّفُ الْبُكَاءَ بِالْفِكْرِ وَالذِّكْرِ؟

Qultu: fa-ʾin ḥaḍara maʿa qawmin yabkūna, wa-lam yaʾtihi al-bukāʾu, fa-wajada nafsahu tajzaʿu ʾan yakūna qāsiyan min baynihim, ʾayatakallafu al-bukāʾa bi-al-fikri wa-al-dhikri?

I said: If he is among people who are weeping but tears do not come to him, and he finds himself distressed at being the hardhearted one among them, should he try to bring himself to tears through reflection and remembrance?

قَالَ: لِيَعْرِضْ عَلَى قَلْبِهِ أَنْ لَوْ خَلَا وَسَمِعَ بُكَاءَهُمْ وَرَآهُمْ، مِنْ حَيْثُ لَا يَرَوْنَهُ، هَلْ كَانَ جَزِعًا إِنْ كَانَ قَاسِيًا يَرَاهُ اللَّهُ عَزَّ وَجَلَّ عَلَى ذَلِكَ، وَغَيْرُهُ يَبْكِي مِنْ خَشْيَةِ اللَّهِ عَزَّ وَجَلَّ؟ وَأَنْ يَكُونُوا أَخْوَفَ لِلَّهِ عَزَّ وَجَلَّ مِنْهُ، وَهُوَ يَعْرِفُ مِنْ نَفْسِهِ مِنَ الذُّنُوبِ أَكْثَرَ مِمَّا يَعْرِفُ مِنْهُمْ؛ فَلْيَتَكَلَّفْ ذَلِكَ.

Qāla: li-yaʿriḍ ʿalā qalbihi ʾan law khalā wa-samiʿa bukāʾahum wa-raʾāhum, min ḥaythu lā yarawnahu, hal kāna jaziʿan ʾin kāna qāsiyan yarāhu Allāhu ʿazza wa-jalla ʿalā dhālika, wa-ghayruhu yabkī min khashyati Allāhi ʿazza wa-jalla? Wa-ʾan yakūnū ʾakhwafa li-llāhi ʿazza wa-jalla minhu, wa-huwa yaʿrifu min nafsihi mina al-dhunūbi ʾakthara mimmā yaʿrifu minhum; fa-l-yatakallaf dhālika.

He said: Let him put this to his heart: if he were alone and heard their weeping and saw them from somewhere they could not see him, would he be distressed at being hardhearted, with God, mighty and majestic, seeing him in that state while others weep in fear of God, mighty and majestic? Would he be distressed that they fear God, mighty and majestic, more than he does, though he knows more sins in himself than he knows in them? Then let him make that effort.

وَإِنْ لَمْ يَجِدْ مِنْ قَلْبِهِ ذَلِكَ فَلَا يَتَكَلَّفْ ذَلِكَ، حَتَّى يَأْتِيَهُ مَا لَا يَمْلِكُ؛ لِأَنَّهُ إِذَا لَمْ يَجِدْ مِنْ قَلْبِهِ ذَلِكَ، لَا آمَنُ أَنْ يَكُونَ قَدْ جَزِعَتْ نَفْسُهُ أَنْ يَقُولُوا: مَا أَقْسَاهُ! وَأَقَلَّ رِقَّتَهُ! وَأَقَلَّ خَوْفَهُ وَحُزْنَهُ! لِأَنَّ النَّفْسَ تُنَازِعُ إِلَى أَنْ يَظْهَرَ مِنْهَا الْخَوْفُ لِيُكْرَمَ بِهِ.

Wa-ʾin lam yajid min qalbihi dhālika fa-lā yatakallaf dhālika, ḥattā yaʾtiyahu mā lā yamliku; li-ʾannahu ʾidhā lam yajid min qalbihi dhālika, lā ʾāmanu ʾan yakūna qad jaziʿat nafsuhu ʾan yaqūlū: mā ʾaqsāhu! Wa-ʾaqalla riqqatahu! Wa-ʾaqalla khawfahu wa-ḥuznahu! Li-ʾanna al-nafsa tunāziʿu ʾilā ʾan yaẓhara minhā al-khawfu li-yukrama bi-hi.

If he does not find this in his heart, let him not force it until something comes over him that he cannot control. If he does not find this in his heart, I cannot be sure that his self is not distressed lest they say, “How hardhearted he is! How little tenderness he has! How little fear and sorrow!” For the self strives to show fear so that one may be honored for it.

أَلَا تَرَى إِلَى قَوْلِ لُقْمَانَ رَحْمَةُ اللَّهِ عَلَيْهِ: يَا بُنَيَّ لَا تُرِ النَّاسَ أَنَّكَ تَخْشَى اللَّهَ لِيُكْرِمُوكَ وَقَلْبُكَ فَاجِرٌ.

ʾalā tarā ʾilā qawli Luqmāna raḥmatu Allāhi ʿalayhi: yā bunayya lā turi al-nāsa ʾannaka takhshā Allāha li-yukrimūka wa-qalbuka fājirun.

Do you not consider Luqmān's saying, God's mercy be upon him: “My son, do not show people that you fear God so that they will honor you, while your heart is wicked.”

Source page 363

قُلْتُ: فَالصَّيْحَةُ تَكُونُ مِنَ الْعَبْدِ أَوِ النَّفَسُ الْعَالِي عِنْدَ الذِّكْرِ يَسْمَعُهُ الْعَبْدُ، أَوْ عَنْ فِكْرَةٍ مِنْهُ فَيَكُونُ ذَلِكَ؟

Qultu: fa-al-ṣayḥatu takūnu mina al-ʿabdi ʾawi al-nafasu al-ʿālī ʿinda al-dhikri yasmaʿuhu al-ʿabdu, ʾaw ʿan fikratin minhu fa-yakūnu dhālika?

I said: What of a cry that comes from a servant, or a loud sigh when he hears remembrance, or from a reflection of his, so that this occurs?

قَالَ: ذَلِكَ عَلَى ثَلَاثَةِ أَوْجُهٍ:

Qāla: dhālika ʿalā thalāthati ʾawjuhin:

He said: There are three forms of this:

أَحَدُهَا: تَكَلُّفٌ - لَا عَنْ خَوْفٍ هَائِجٍ - ابْتِغَاءَ حَمْدِ مَنْ يَسْمَعُهُ أَوْ يُبَلِّغُهُ غَيْرُهُ عَنْهُ، أَوْ جَزَعًا - عِنْدَ الذِّكْرِ يَسْمَعُهُ - أَنْ يُقَالَ: مَا أَقْسَاهُ، وَأَقَلَّ رِقَّةَ قَلْبِهِ عِنْدَ الذِّكْرِ! أَوْ يَفْجَأُهُ عَلَى ذَنْبٍ وَتَقْصِيرٍ فِي دِينٍ، كَالْمِزَاحِ أَوِ الضَّحِكِ، أَوْ يَظُنُّ أَنَّهُ قَدْ بَلَغَهُمْ عَنْهُ ذَنْبٌ، أَوْ نَقْصٌ فِي دِينِهِ،

ʾaḥaduhā: takallufun - lā ʿan khawfin hāʾijin - ibtighāʾa ḥamdi man yasmaʿuhu ʾaw yuballighuhu ghayruhu ʿanhu, ʾaw jazaʿan - ʿinda al-dhikri yasmaʿuhu - ʾan yuqāla: mā ʾaqsāhu, wa-ʾaqalla riqqata qalbihi ʿinda al-dhikri! ʾaw yafjaʾuhu ʿalā dhanbin wa-taqṣīrin fī dīnin, ka-al-mizāḥi ʾawi al-ḍaḥiki, ʾaw yaẓunnu ʾannahu qad balaghahum ʿanhu dhanbun, ʾaw naqṣun fī dīnihi,

One is a deliberate performance, not arising from surging fear, seeking praise from someone who hears it or to whom someone else reports it; or out of anxiety, when he hears remembrance, that people will say, “How hardhearted he is, and how little his heart softens at remembrance!” Or someone surprises him in a sin or a religious failing, such as joking or laughing, or he thinks that a sin or religious deficiency of his has reached their ears,

فَيَتَنَفَّسُ أَوْ يَصِيحُ تَحَزُّنًا، لِيَنْدَرِسَ مَا كَانَ مِنْهُ، وَلِئَلَّا يَنْقُصَهُ ذَلِكَ عِنْدَهُمْ، إِمَّا لِيُشَكِّكَهُمْ فِيمَا كَانَ مِنْهُ، إِنْ كَانَ يَحْتَمِلُ التَّشْكِيكَ، أَوْ لِئَلَّا يُوضَعَ أَمْرُهُ عَلَى قِلَّةِ الْخَوْفِ لِلَّهِ عَزَّ وَجَلَّ، وَقِلَّةِ الْوَرَعِ، وَقِلَّةِ الْحُزْنِ، وَأَنَّهُ مِنْهُ لِأَجْلِ خَوْفٍ فِي قَلْبِهِ وَالْحُزْنِ فَإِلَيْهِ يَرْجِعُ.

Fa-yatanaffasu ʾaw yaṣīḥu taḥazzunan, li-yandarisa mā kāna minhu, wa-li-ʾallā yanquṣahu dhālika ʿindahum, ʾimmā li-yushakkikahum fīmā kāna minhu, ʾin kāna yaḥtamilu al-tashkīka, ʾaw li-ʾallā yūḍaʿa ʾamruhu ʿalā qillati al-khawfi li-llāhi ʿazza wa-jalla, wa-qillati al-waraʿi, wa-qillati al-ḥuzni, wa-ʾannahu minhu li-ʾajli khawfin fī qalbihi wa-al-ḥuzni fa-ʾilayhi yarjiʿu.

so he sighs or cries out in a show of sorrow, to erase the impression of what he did and prevent it from lowering him in their eyes. He means either to make them doubt what he did, if it admits of doubt, or to prevent his condition from being attributed to little fear of God, mighty and majestic, little scrupulousness, and little sorrow. Instead, it is to be seen as coming from him because of fear and sorrow in his heart, to which he returns.

وَالْوَجْهُ الثَّانِي: أَنْ يَتَفَكَّرَ أَوْ يَتَذَكَّرَ أَوْ يَسْمَعَ الذِّكْرَ مِنْ غَيْرِهِ، فَيَحْزَنَ قَلْبُهُ حُزْنًا لَا يَغْلِبُ عَلَى قَلْبِهِ، فَيَتَكَلَّفَ الصِّيَاحَ وَالتَّنَفُّسَ بِالزَّفْرَةِ، وَالْأَنِينَ، اسْتِعْظَامًا لِمَا يَتَفَكَّرُ فِيهِ، وَلِمَا يَسْمَعُ، إِذَا رَأَى قَلْبَهُ لَا يَرِقُّ كَمَا يَنْبَغِي، فَيَصِيحُ وَيَزْفِرُ وَيَئِنُّ؛ تَحَزُّنًا مِنْهُ وَاسْتِدْعَاءً لِلْحُزْنِ مِنْ قَلْبِهِ،

Wa-al-wajhu al-thānī: ʾan yatafakkara ʾaw yatadhakkara ʾaw yasmaʿa al-dhikra min ghayrihi, fa-yaḥzana qalbuhu ḥuznan lā yaghlibu ʿalā qalbihi, fa-yatakallafa al-ṣiyāḥa wa-al-tanaffusa bi-al-zafrati, wa-al-ʾanīna, istiʿẓāman li-mā yatafakkaru fīhi, wa-li-mā yasmaʿu, ʾidhā raʾā qalbahu lā yariqqu kamā yanbaghī, fa-yaṣīḥu wa-yazfiru wa-yaʾinnu; taḥazzunan minhu wa-istidʿāʾan li-al-ḥuzni min qalbihi,

The second form is that he reflects, remembers, or hears remembrance from someone else, and his heart feels sorrow without being overwhelmed by it. He deliberately cries out, sighs deeply, and groans, recognizing the gravity of what he reflects upon and hears, when he sees that his heart does not soften as it should. He cries out, sighs, and groans in an effort to feel sorrow and summon it from his heart,

ثُمَّ يَلْحَقُهُ التَّصَنُّعُ فِي وَقْتِ مَا يَبْدُو ذَلِكَ مِنْهُ أَنْ يَسْتَدِلُّوا بِذَلِكَ عَلَى أَنَّ قَلْبَهُ خَائِفٌ مَحْزُونٌ.

Thumma yalḥaquhu al-taṣannuʿu fī waqti mā yabdū dhālika minhu ʾan yastadillū bi-dhālika ʿalā ʾanna qalbahu khāʾifun maḥzūnun.

then affectation overtakes him at the moment this becomes visible, wanting people to infer from it that his heart is fearful and sorrowful.

فَإِنْ نَفَاهُ مَعًا وَلَمْ يَقْبَلِ الْخَطْرَةَ خَلَصَ ذَلِكَ مِنْهُ، فَإِنْ قَبِلَهَا بَعْدَ مَا تَقَضَّى لَمْ يَحْبَطْ ذَلِكَ، وَذَلِكَ نَقْصٌ، إِذَا أَحَبَّ قَلْبُهُ حَمْدَ الْمَخْلُوقِينَ عَلَى طَاعَةِ رَبِّهِ عَزَّ وَجَلَّ.

Fa-ʾin nafāhu maʿan wa-lam yaqbali al-khaṭrata khalaṣa dhālika minhu, fa-ʾin qabilahā baʿda mā taqaḍḍā lam yaḥbaṭ dhālika, wa-dhālika naqṣun, ʾidhā ʾaḥabba qalbuhu ḥamda al-makhlūqīna ʿalā ṭāʿati rabbihi ʿazza wa-jalla.

If he banishes it at once and does not accept the passing thought, his act remains pure. If he accepts it after the act has ended, the act is not nullified; nevertheless, it is a deficiency when his heart loves created beings' praise for obedience to his Lord, mighty and majestic.

Source page 364

وَإِنْ قَبِلَ الْخَطْرَةَ مَعَ الصَّيْحَةِ وَزَادَ فِيهَا حَبِطَ أَجْرُهُ فِيهَا، وَإِنْ قَبِلَهَا مَعَهَا وَلَمْ يَتَزَيَّدْ فِيهَا خَشِيتُ عَلَيْهِ أَلَّا يُقْبَلَ مِنْهُ.

Wa-ʾin qabila al-khaṭrata maʿa al-ṣayḥati wa-zāda fīhā ḥabiṭa ʾajruhu fīhā, wa-ʾin qabilahā maʿahā wa-lam yatazayyad fīhā khashītu ʿalayhi ʾallā yuqbala minhu.

If he accepts the thought while crying out and adds to his cry, his reward for it is nullified. If he accepts it during the cry without adding to it, I fear that it may not be accepted from him.

وَالْوَجْهُ الثَّالِثُ: أَنْ يَهِيجَ الصِّيَاحُ، وَالتَّنَفُّسُ، وَالزَّفِيرُ، أَوِ الْأَنِينُ، عَنِ الْفِكْرِ بِالْخَوْفِ، أَوْ عَنِ الِاسْتِمَاعِ لِلْخَوْفِ، أَوِ النَّظَرِ لِلْمَخُوفِ وَالْحُزْنِ، كَالنَّظَرِ إِلَى الْمَيِّتِ أَوْ إِلَى الْقُبُورِ أَوِ الشَّيْءِ يُعْتَبَرُ بِهِ يَدُلُّ عَلَى عُقُوبَةِ اللَّهِ عَزَّ وَجَلَّ، أَوْ مَعْنًى مِنْ مَعَانِي الْآخِرَةِ، يَهِيجُ ذَلِكَ مِنْهُ عَنْ غَلَبَةٍ مِنْ عَقْلِهِ،

Wa-al-wajhu al-thālithu: ʾan yahīja al-ṣiyāḥu, wa-al-tanaffusu, wa-al-zafīru, ʾawi al-ʾanīnu, ʿani al-fikri bi-al-khawfi, ʾaw ʿani al-istimāʿi li-al-khawfi, ʾawi al-naẓari li-al-makhūfi wa-al-ḥuzni, ka-al-naẓari ʾilā al-mayyiti ʾaw ʾilā al-qubūri ʾawi al-shayʾi yuʿtabaru bi-hi yadullu ʿalā ʿuqūbati Allāhi ʿazza wa-jalla, ʾaw maʿnan min maʿānī al-ʾākhirati, yahīju dhālika minhu ʿan ghalabatin min ʿaqlihi,

The third form is that crying out, breathing heavily, sighing, or groaning surges up from reflection prompted by fear, or from listening for the sake of fear, or from looking upon something fearful and sorrowful: looking at a dead person, at graves, or at something from which a lesson can be drawn that points to God's punishment, mighty and majestic, or to some aspect of the hereafter. This surges from him as his mind is overwhelmed,

فَذَلِكَ يَهِيجُ خَالِصًا لِلَّهِ عَزَّ وَجَلَّ، مِنْ خَوْفٍ تَحْقِيقُهُ فِي الْقَلْبِ.

Fa-dhālika yahīju khāliṣan li-llāhi ʿazza wa-jalla, min khawfin taḥqīquhu fī al-qalbi.

and thus arises purely for God, mighty and majestic, from a fear whose reality is established in the heart.

وَقَدْ يُخْطِرُ الْعَدُوُّ مَعَ الْهَيَجَانِ بِذَلِكَ، حِينَ يَظْهَرُ الصِّيَاحُ وَالتَّنَفُّسُ، حُبَّ مَحْمَدَةِ الْمَخْلُوقِينَ، أَوْ جَزَعًا مِنْ أَنْ يَنْظُرُوا إِلَيْهِ بِالْقَسْوَةِ وَقِلَّةِ الرِّقَّةِ وَالْخَوْفِ، فَإِنْ نَفَاهَا خَلَصَ ذَلِكَ إِلَيْهِ، وَإِنْ قَبِلَهَا فَقَدْ تَصَنَّعَ بِذَلِكَ.

Wa-qad yukhṭiru al-ʿaduwwu maʿa al-hayajāni bi-dhālika, ḥīna yaẓharu al-ṣiyāḥu wa-al-tanaffusu, ḥubba maḥmadati al-makhlūqīna, ʾaw jazaʿan min ʾan yanẓurū ʾilayhi bi-al-qaswati wa-qillati al-riqqati wa-al-khawfi, fa-ʾin nafāhā khalaṣa dhālika ʾilayhi, wa-ʾin qabilahā fa-qad taṣannaʿa bi-dhālika.

As this surges up, when the cries and heavy breathing become apparent, the enemy may suggest a love of created beings' praise, or anxiety that they will regard him as hardhearted and lacking tenderness and fear. If he banishes the thought, the act accrues to him in purity; if he accepts it, he has used it for affectation.

قُلْتُ: وَكَيْفَ جَعَلْتَهُ مُتَصَنِّعًا بِذَلِكَ مُرَائِيًا، وَقَدِ ابْتَدَأَ فِي الْهَيَجَانِ عَلَى غَيْرِ كُلْفَةٍ؟

Qultu: wa-kayfa jaʿaltahu mutaṣanniʿan bi-dhālika murāʾiyan, wa-qadi ibtadaʾa fī al-hayajāni ʿalā ghayri kulfatin?

I said: How can you call him affected and ostentatious in this when the initial surge came without any forced effort?

قَالَ: إِنَّهُ تَصَنَّعَ بِهِ قَبْلَ أَنْ يَنْقَضِيَ، وَكَذَلِكَ الصَّلَاةُ وَغَيْرُهَا، يَدْخُلُ فِيهِ، ثُمَّ يُخْطِرُ الْعَدُوُّ بِالدُّعَاءِ إِلَى الرِّيَاءِ، فَيَقْبَلُ ذَلِكَ مِنْهُ وَيَتَصَنَّعُ بِهِ. وَأَعْظَمُ مِنْ ذَلِكَ الصِّيَاحُ وَالتَّنَفُّسُ وَالتَّأَوُّهُ وَالْأَنِينُ يَهِيجُ عَنِ الْخَوْفِ، فَإِذَا ظَهَرَ لِلْعِبَادِ تَصَنَّعَ بِذَلِكَ الْعَبْدُ فَيَزِيدُ فِيهِ، حَتَّى يَزِيدَ فِي مَدِّ صَوْتِهِ أَوْ تَحْزِينِهِ، وَكَذَلِكَ تَنَفُّسُهُ أَوْ تَأَوُّهُهُ وَزَفِيرُهُ وَأَنِينُهُ،

Qāla: ʾinnahu taṣannaʿa bi-hi qabla ʾan yanqaḍiya, wa-ka-dhālika al-ṣalātu wa-ghayruhā, yadkhulu fīhi, thumma yukhṭiru al-ʿaduwwu bi-al-duʿāʾi ʾilā al-riyāʾi, fa-yaqbalu dhālika minhu wa-yataṣannaʿu bi-hi. Wa-ʾaʿẓamu min dhālika al-ṣiyāḥu wa-al-tanaffusu wa-al-taʾawwuhu wa-al-ʾanīnu yahīju ʿani al-khawfi, fa-ʾidhā ẓahara li-al-ʿibādi taṣannaʿa bi-dhālika al-ʿabdu fa-yazīdu fīhi, ḥattā yazīda fī maddi ṣawtihi ʾaw taḥzīnihi, wa-ka-dhālika tanaffusuhu ʾaw taʾawwuhuhu wa-zafīruhu wa-ʾanīnuhu,

He said: He used it for affectation before it ended. The same happens with prayer and other acts: he enters into an act, then the enemy suggests a call to ostentation, which he accepts and uses for affectation. More serious than this is when crying out, heavy breathing, moaning, and groaning arise from fear, then, when they become apparent to people, the servant uses them for affectation and adds to them, prolonging his voice or making it more sorrowful. The same applies to his heavy breathing, his moaning, his sighing, and his groaning.

فَذَلِكَ الَّذِي لَا يُخْتَلَفُ فِيهِ أَنَّهُ رِيَاءٌ؛ لِأَنَّ ذَلِكَ التَّزَيُّدَ هُوَ كَابْتِدَائِهِ تَكَلُّفَهُ لِطَلَبِ حَمْدِ الْمَخْلُوقِينَ.

Fa-dhālika alladhī lā yukhtalafu fīhi ʾannahu riyāʾun; li-ʾanna dhālika al-tazayyuda huwa ka-ibtidāʾihi takallufahu li-ṭalabi ḥamdi al-makhlūqīna.

There is no disagreement that this is ostentation, because the addition is like deliberately putting it on from the beginning in pursuit of created beings' praise.

فَإِنْ لَمْ يَقْبَلْ حَتَّى يَقْضِيَ صِيَاحَهُ وَأَنِينَهُ، ثُمَّ خَطَرَتْ بِقَلْبِهِ خَطْرَةٌ لِحُبِّ حَمْدِهِمْ عَلَى ذَلِكَ فَقَبِلَهَا لَمْ يَحْبَطْ ذَلِكَ، لِأَنَّهُ قَبِلَ الْخَطْرَةَ بَعْدَ تَقَضِّي الصِّيَاحِ، إِلَّا أَنَّ ذَلِكَ نَقْصٌ مِنْهُ.

Fa-ʾin lam yaqbal ḥattā yaqḍiya ṣiyāḥahu wa-ʾanīnahu, thumma khaṭarat bi-qalbihi khaṭratun li-ḥubbi ḥamdihim ʿalā dhālika fa-qabilahā lam yaḥbaṭ dhālika, li-ʾannahu qabila al-khaṭrata baʿda taqaḍḍī al-ṣiyāḥi, ʾillā ʾanna dhālika naqṣun minhu.

If he does not accept it until his crying out and groaning have ended, and then a thought of loving their praise for it crosses his heart and he accepts it, the act is not nullified, because he accepted the thought after the crying ended. Nevertheless, this is a deficiency on his part.

Source page 365

وَكَذَلِكَ الْبُكَاءُ: يَحُلُّ مِنْهُ هَذَا الْمَحَلَّ فِي جَمِيعِ أُمُورِهِ، قَدْ يَتَكَلَّفُهُ تَصَنُّعًا لِلْعِبَادِ، وَقَدْ يَتَكَلَّفُهُ لِيَسْتَدْعِيَ بِهِ الْبُكَاءَ، يُرِيدُ اللَّهَ عَزَّ وَجَلَّ بِذَلِكَ، وَيَخْطُرُ خَاطِرُ الرِّيَاءِ مَعَ ذَلِكَ فَيَقْبَلُهُ، وَقَدْ يَهِيجُ مِنَ الْخَوْفِ مَا لَا يَمْلِكُهُ، فَيَخْطُرُ خَاطِرُ الرِّيَاءِ مَعَ ذَلِكَ فَيَقْبَلُهُ، وَيَزِيدُ عَلَيْهِ مِنْ تَرْجِيعِ النَّشِيجِ، أَوْ تَحْزِينِ الصَّوْتِ بِالْبُكَاءِ، أَوْ رَفْعِهِ.

Wa-ka-dhālika al-bukāʾu: yaḥullu minhu hādhā al-maḥalla fī jamīʿi ʾumūrihi, qad yatakallafuhu taṣannuʿan li-al-ʿibādi, wa-qad yatakallafuhu li-yastadʿiya bi-hi al-bukāʾa, yurīdu Allāha ʿazza wa-jalla bi-dhālika, wa-yakhṭuru khāṭiru al-riyāʾi maʿa dhālika fa-yaqbaluhu, wa-qad yahīju mina al-khawfi mā lā yamlikuhu, fa-yakhṭuru khāṭiru al-riyāʾi maʿa dhālika fa-yaqbaluhu, wa-yazīdu ʿalayhi min tarjīʿi al-nashīji, ʾaw taḥzīni al-ṣawti bi-al-bukāʾi, ʾaw rafʿihi.

The same applies to weeping in all its circumstances. He may force it as an affected performance for people, or make an effort to weep in order to summon genuine tears, seeking God, mighty and majestic, through it, while a thought of ostentation arises and he accepts it. Or fear may surge up beyond his control, and a thought of ostentation arises alongside it and he accepts it, adding quavering sobs, making his weeping voice more sorrowful, or raising it.

وَقَدْ يَقْبَلُ الْخَطْرَةَ، وَيَعْتَقِدُ حُبَّ حَمْدِهِمْ عَلَى بُكَائِهِ، وَلَا يَتَزَيَّدُ عَلَى ذَلِكَ شَيْئًا، وَهُوَ الَّذِي يُخْتَلَفُ فِيهِ كَالصَّلَاةِ، يَدْخُلُ فِيهَا فَيَبْتَدِئُ بِهَا، ثُمَّ يَخْطُرُ خَاطِرُ الرِّيَاءِ، فَيَقْبَلُهُ. وَكَذَلِكَ التَّعْدِيدُ عَلَى نَفْسِهِ: يَحُلُّ هَذَا الْمَحَلَّ.

Wa-qad yaqbalu al-khaṭrata, wa-yaʿtaqidu ḥubba ḥamdihim ʿalā bukāʾihi, wa-lā yatazayyadu ʿalā dhālika shayʾan, wa-huwa alladhī yukhtalafu fīhi ka-al-ṣalāti, yadkhulu fīhā fa-yabtadiʾu bi-hā, thumma yakhṭuru khāṭiru al-riyāʾi, fa-yaqbaluhu. Wa-ka-dhālika al-taʿdīdu ʿalā nafsihi: yaḥullu hādhā al-maḥalla.

He may accept the thought and settle upon loving their praise of his weeping without adding anything to it. This is the disputed case, like prayer: he enters into it and begins it, then a thought of ostentation arises and he accepts it. The same considerations apply to enumerating his faults against himself.

قُلْتُ: فَالسُّقُوطُ؟

Qultu: fa-al-suqūṭu?

I said: What about collapsing?

قَالَ: ذَلِكَ قَدْ يَكُونُ تَكَلُّفًا، وَذَلِكَ فِعَالُ الْكَاذِبِينَ، يَسْقُطُ لِغَيْرِ خَوْفٍ أَضْعَفَهُ فَأَلْقَاهُ، أَوْ ذَهَابٍ مِنْ عَقْلِهِ، وَقَدْ يَكُونُ لِضَعْفٍ غَلَبَ عَلَى الْبَدَنِ، فَلَمْ يَتَمَالَكْ أَنْ يَثْبُتَ جَالِسًا أَوْ قَائِمًا وَالْعَقْلُ لَمْ يَذْهَبْ، وَقَدْ يَلْحَقُهُ فِي ذَلِكَ التَّصَنُّعُ بِهِ؛ لِيُحْمَدَ عَلَى مَا ظَهَرَ مِنْهُ مِنْ دَلَالَةِ الْخَوْفِ،

Qāla: dhālika qad yakūnu takallufan, wa-dhālika fiʿālu al-kādhibīna, yasquṭu li-ghayri khawfin ʾaḍʿafahu fa-ʾalqāhu, ʾaw dhahābin min ʿaqlihi, wa-qad yakūnu li-ḍaʿfin ghalaba ʿalā al-badani, fa-lam yatamālak ʾan yathbuta jālisan ʾaw qāʾiman wa-al-ʿaqlu lam yadhhab, wa-qad yalḥaquhu fī dhālika al-taṣannuʿu bi-hi; li-yuḥmada ʿalā mā ẓahara minhu min dalālati al-khawfi,

He said: It may be deliberately put on, and that is the behavior of liars: he falls without fear having weakened and thrown him down, or his mind having gone. It may also result from weakness that overwhelms the body, so that he cannot keep himself sitting or standing, although his mind has not gone. Affectation may then overtake him, using this to be praised for the visible indication of fear,

وَقَدْ يَلْحَقُهُ فِي ذَلِكَ أَعْظَمُ مِنَ التَّصَنُّعِ بِمَا ظَهَرَ مِنْ سُقُوطِهِ؛ أَنَّهُ تَجْزَعُ نَفْسُهُ أَنْ يَفْطَنُوا أَنَّهُ سَقَطَ لِغَيْرِ ذَهَابِ عَقْلِهِ، فَيَحْمِلُهُ جَزَعُهَا مِنْ ذَلِكَ أَنْ يُوهِمَ أَنَّهُ ذَهَبَ عَقْلُهُ، وَهُوَ صَادِقٌ فِي سُقُوطِهِ مَعَ ذَلِكَ مِنَ الضَّعْفِ، فَجَزِعَتْ نَفْسُهُ أَنْ يَرَوْهُ أَنَّهُ سَقَطَ مِنْ غَيْرِ ذَهَابِ عَقْلٍ، فَيُظْهِرُ ذَهَابَ الْعَقْلِ، فَيَخْرُجُ إِلَى التَّكَلُّفِ لَهُ،

Wa-qad yalḥaquhu fī dhālika ʾaʿẓamu mina al-taṣannuʿi bi-mā ẓahara min suqūṭihi; ʾannahu tajzaʿu nafsuhu ʾan yafṭanū ʾannahu saqaṭa li-ghayri dhahābi ʿaqlihi, fa-yaḥmiluhu jazaʿuhā min dhālika ʾan yūhima ʾannahu dhahaba ʿaqluhu, wa-huwa ṣādiqun fī suqūṭihi maʿa dhālika mina al-ḍaʿfi, fa-jaziʿat nafsuhu ʾan yarawhu ʾannahu saqaṭa min ghayri dhahābi ʿaqlin, fa-yuẓhiru dhahāba al-ʿaqli, fa-yakhruju ʾilā al-takallufi lahu,

and something worse than affectation over his visible collapse may overtake him: his self becomes anxious that they will realize he fell without losing consciousness. Its anxiety drives him to give the impression that his mind has gone, even though his collapse from weakness was genuine. His self is distressed that they should see that he fell without losing consciousness, so he displays a loss of consciousness and moves into deliberately simulating it,

لَا لِشِدَّةِ الْخَوْفِ؛ تَصَنُّعًا وَرِيَاءً.

Lā li-shiddati al-khawfi; taṣannuʿan wa-riyāʾan.

out of affectation and ostentation, rather than from intense fear.

وَقَدْ يَسْقُطُ مِنْ ذَهَابِ الْعَقْلِ، فَيُفِيقُ سَرِيعًا، فَيَخَافُ أَنْ يَظُنُّوا أَنَّهُ سَقَطَ مِنْ غَيْرِ غَلَبَةٍ عَلَى عَقْلِهِ، وَلَوْ كَانَ سَقَطَ مِنْ غَلَبَةٍ عَلَى عَقْلِهِ لَأَبْطَأَ فِي سُقُوطِهِ عَلَى الْإِفَاقَةِ، فَيَسْقُطُ لِلَّهِ عَزَّ وَجَلَّ، لِخَوْفِهِ مِنْهُ لَا يَمْلِكُ ذَلِكَ، ثُمَّ وَجَدَ الْعَدُوُّ مَوْضِعَ فِتْنَتِهِ فَيَدْعُوهُ إِلَى أَنْ يُطَوِّلَ الْمُكْثَ؛ لِئَلَّا يَتَوَهَّمُوا أَنَّهُ سَقَطَ مِنْ غَيْرِ غَلَبَةٍ عَلَى عَقْلِهِ؛

Wa-qad yasquṭu min dhahābi al-ʿaqli, fa-yufīqu sarīʿan, fa-yakhāfu ʾan yaẓunnū ʾannahu saqaṭa min ghayri ghalabatin ʿalā ʿaqlihi, wa-law kāna saqaṭa min ghalabatin ʿalā ʿaqlihi laʾabṭaʾa fī suqūṭihi ʿalā al-ʾifāqati, fa-yasquṭu li-llāhi ʿazza wa-jalla, li-khawfihi minhu lā yamliku dhālika, thumma wajada al-ʿaduwwu mawḍiʿa fitnatihi fa-yadʿūhu ʾilā ʾan yuṭawwila al-muktha; li-ʾallā yatawahhamū ʾannahu saqaṭa min ghayri ghalabatin ʿalā ʿaqlihi;

He may fall from loss of consciousness and recover quickly, then fear that they will think he fell without his mind being overwhelmed: had it been overwhelmed, they might think, he would have taken longer to recover while lying there. He falls for God, mighty and majestic, from fear of Him, unable to control it; then the enemy finds where to tempt him and urges him to remain down longer, lest they imagine that he fell without his mind being overwhelmed,

Source page 366

لِيَعْظُمَ عِنْدَهُمْ بِطُولِ مُكْثِهِ فِي سُقُوطِهِ؛ لِيَدُلَّ بِذَلِكَ عَلَى أَنَّ الْخَوْفَ الْغَالِبَ فِي قَلْبِهِ قَوِيٌّ.

Li-yaʿẓuma ʿindahum bi-ṭūli mukthihi fī suqūṭihi; li-yadulla bi-dhālika ʿalā ʾanna al-khawfa al-ghāliba fī qalbihi qawiyyun.

so that remaining collapsed for a long time may make him great in their eyes, indicating that the fear prevailing in his heart is strong.

وَكَذَلِكَ إِذَا سَقَطَ لِضَعْفٍ فَقَوِيَ سَرِيعًا، تَجْزَعُ نَفْسُهُ أَنْ يَظُنُّوا بِهِ أَنَّهُ سَقَطَ مِنْ غَيْرِ غَلَبَةٍ، إِذْ لَوْ كَانَ مِنْ غَلَبَةٍ عَلَى عَقْلِهِ لَمَا أَفَاقَ سَرِيعًا، وَقَدْ يَنْهَضُ حِينَ يُفِيقُ، وَلَا يَتَمَكَّثُ بَعْدَ الْإِفَاقَةِ، ثُمَّ يُفِيقُ وَلَا يُظْهِرُ الْقُوَّةَ سَرِيعًا وَيُخْفِيهَا أَنْ تَظْهَرَ مِنْهُ، فَيُضْعِفُ صَوْتَهُ وَيُظْهِرُ الضَّعْفَ فِي بَدَنِهِ؛

Wa-ka-dhālika ʾidhā saqaṭa li-ḍaʿfin fa-qawiya sarīʿan, tajzaʿu nafsuhu ʾan yaẓunnū bi-hi ʾannahu saqaṭa min ghayri ghalabatin, ʾidh law kāna min ghalabatin ʿalā ʿaqlihi lamā ʾafāqa sarīʿan, wa-qad yanhaḍu ḥīna yufīqu, wa-lā yatamakkathu baʿda al-ʾifāqati, thumma yufīqu wa-lā yuẓhiru al-quwwata sarīʿan wa-yukhfīhā ʾan taẓhara minhu, fa-yuḍʿifu ṣawtahu wa-yuẓhiru al-ḍaʿfa fī badanihi;

Likewise, if he falls from weakness and quickly recovers his strength, his self is anxious that they will think he fell without being overwhelmed, since, had his mind been overwhelmed, he would not have recovered so quickly. He may get up as soon as he recovers and not linger after recovering. Then he recovers but does not promptly show his strength, hiding it so that it will not become apparent: he weakens his voice and displays weakness in his body,

لِئَلَّا يَظُنُّوا بِهِ أَنَّهُ سَقَطَ عَنْ غَيْرِ غَلَبَةٍ عَلَى عَقْلِهِ. وَكَذَلِكَ يَسْقُطُ لِذَهَابِ عَقْلِهِ، ثُمَّ يُفِيقُ فَيُظْهِرُ الضَّعْفَ؛ لِأَنْ يُزِيلَ سُوءَ الظَّنِّ مِنْهُمْ؛ لِيَسْتَدِلُّوا بِمَا يُظْهِرُ مِنَ الضَّعْفِ بَعْدَ الْإِفَاقَةِ أَنَّهُ سَقَطَ مِنْ ذَهَابِ عَقْلِهِ.

Li-ʾallā yaẓunnū bi-hi ʾannahu saqaṭa ʿan ghayri ghalabatin ʿalā ʿaqlihi. Wa-ka-dhālika yasquṭu li-dhahābi ʿaqlihi, thumma yufīqu fa-yuẓhiru al-ḍaʿfa; li-ʾan yuzīla sūʾa al-ẓanni minhum; li-yastadillū bi-mā yuẓhiru mina al-ḍaʿfi baʿda al-ʾifāqati ʾannahu saqaṭa min dhahābi ʿaqlihi.

lest they think he fell without his mind being overwhelmed. Likewise, he may collapse from loss of consciousness, then recover and display weakness in order to remove their suspicions, so that they infer from the weakness he displays after recovering that he fell from loss of consciousness.

Source page 367

بَابُ مَا يَنْفِي بِهِ التَّصَنُّعَ لِلْمَخْلُوقِينَ فِي التَّصَنُّعِ وَالْحُزْنِ

Bābu mā yanfī bi-hi al-taṣannuʿa li-al-makhlūqīna fī al-taṣannuʿi wa-al-ḥuzni

Chapter on what banishes affectation for created beings in affected displays and sorrow

قُلْتُ: فَبِمَ يَنْفِي جَمِيعَ ذَلِكَ فِي الصِّيَاحِ وَالتَّنَفُّسِ وَالسُّقُوطِ؟

Qultu: fa-bi-ma yanfī jamīʿa dhālika fī al-ṣiyāḥi wa-al-tanaffusi wa-al-suqūṭi?

I said: How does he banish all of this in crying out, heavy breathing, and collapsing?

قَالَ: أَمَّا إِذَا دَعَتْهُ نَفْسُهُ إِلَى أَنْ يَفْعَلَ ذَلِكَ تَكَلُّفًا لِلْعِبَادِ، فَلْيَذْكُرِ اطِّلَاعَ اللَّهِ عَزَّ وَجَلَّ عَلَى بَدَنِهِ وَعَقْلِهِ وَقَلْبِهِ، بِالْمَقْتِ لَهُ؛ إِذْ رَآهُ مُتَكَلِّفًا لِإِظْهَارِ الْخَوْفِ، مَعَ الْأَمْنِ لِلَّهِ عَزَّ وَجَلَّ، إِذَا فَعَلَ ذَلِكَ يُرِيدُ الْعِبَادَ، وَلَا خَوْفَ فِي قَلْبِهِ، وَذَلِكَ خُلُقٌ مِنْ أَخْلَاقِ الْمُنَافِقِينَ: أَنْ يَتَكَلَّفَ الطَّاعَةَ لَا يُرِيدُ اللَّهَ عَزَّ وَجَلَّ بِهَا،

Qāla: ʾammā ʾidhā daʿathu nafsuhu ʾilā ʾan yafʿala dhālika takallufan li-al-ʿibādi, fa-l-yadhkuri iṭṭilāʿa Allāhi ʿazza wa-jalla ʿalā badanihi wa-ʿaqlihi wa-qalbihi, bi-al-maqti lahu; ʾidh raʾāhu mutakallifan li-ʾiẓhāri al-khawfi, maʿa al-ʾamni li-llāhi ʿazza wa-jalla, ʾidhā faʿala dhālika yurīdu al-ʿibāda, wa-lā khawfa fī qalbihi, wa-dhālika khuluqun min ʾakhlāqi al-munāfiqīna: ʾan yatakallafa al-ṭāʿata lā yurīdu Allāha ʿazza wa-jalla bi-hā,

He said: When his self urges him to put on such behavior for people, let him remember that God, mighty and majestic, sees his body, mind, and heart with detestation for him, seeing him force a display of fear while feeling safe from God, mighty and majestic, when he does it for people with no fear in his heart. This is one of the hypocrites' traits: to put on obedience without seeking God, mighty and majestic, through it,

وَلَوْلَا الْعِبَادُ مَا فَعَلَ ذَلِكَ، وَيُظْهِرُ أَنَّهُ خَائِفٌ مِنَ اللَّهِ عَزَّ وَجَلَّ، بِالْأَمْنِ لِلَّهِ عَزَّ وَجَلَّ؛ لِأَنَّ تَكَلُّفَهُ ذَلِكَ وَقَصْدَهُ لِذَلِكَ إِلَى الْعِبَادِ مِنَ الْأَمْنِ لِغَضَبِ اللَّهِ عَزَّ وَجَلَّ وَمَقْتِهِ، وَلَوْ كَانَ تَكَلُّفًا لِلَّهِ عَزَّ وَجَلَّ، أَوْ مَغْلُوبًا عَلَى ذَلِكَ لَمَّا أَهَاجَ الْخَوْفُ قَلْبَهُ، فَيَذْكُرُ نَظَرَ اللَّهِ عَزَّ وَجَلَّ إِلَيْهِ،

Wa-lawlā al-ʿibādu mā faʿala dhālika, wa-yuẓhiru ʾannahu khāʾifun mina Allāhi ʿazza wa-jalla, bi-al-ʾamni li-llāhi ʿazza wa-jalla; li-ʾanna takallufahu dhālika wa-qaṣdahu li-dhālika ʾilā al-ʿibādi mina al-ʾamni li-ghaḍabi Allāhi ʿazza wa-jalla wa-maqtihi, wa-law kāna takallufan li-llāhi ʿazza wa-jalla, ʾaw maghlūban ʿalā dhālika lammā ʾahāja al-khawfu qalbahu, fa-yadhkuru naẓara Allāhi ʿazza wa-jalla ʾilayhi,

and he would not do it were it not for people. He displays fear of God, mighty and majestic, through feeling safe from God, mighty and majestic, because putting it on and directing it toward people stem from feeling safe from God's anger and detestation, mighty and majestic. Even if it began as an effort for God, mighty and majestic, or he was overcome by it when fear stirred his heart, let him remember God's gaze upon him, mighty and majestic,

وَأَنَّهُ لَا يَرْضَى إِلَّا عَنْ مَنْ فَعَلَ ذَلِكَ خَوْفًا مِنْهُ؛ أَوْ تَكَلُّفًا لِيَسْتَدْعِيَ بِهِ الْخَوْفَ، وَتَعْظِيمًا لِمَا يَخَافُ مِنْهُ، ثُمَّ يَذْكُرُ أَنَّهُ يَسْتَبْدِلُ بِمَا يَرْجُو رِضَى اللَّهِ عَزَّ وَجَلَّ عَنْهُ بِهِ، التَّعَرُّضَ لِمَقْتِهِ، مِنْ غَيْرِ أَنْ يَنَالَ ازْدِيَادَ مَنْفَعَةٍ مِنَ الْعِبَادِ فِي دِينٍ أَوْ دُنْيَا، وَلَا اجْتِلَابَ حَمْدٍ مِنْهُمْ،

Wa-ʾannahu lā yarḍā ʾillā ʿan man faʿala dhālika khawfan minhu; ʾaw takallufan li-yastadʿiya bi-hi al-khawfa, wa-taʿẓīman li-mā yakhāfu minhu, thumma yadhkuru ʾannahu yastabdilu bi-mā yarjū riḍā Allāhi ʿazza wa-jalla ʿanhu bi-hi, al-taʿarruḍa li-maqtihi, min ghayri ʾan yanāla izdiyāda manfaʿatin mina al-ʿibādi fī dīnin ʾaw dunyā, wa-lā ijtilāba ḥamdin minhum,

and that He is pleased only with someone who does this from fear of Him, or makes an effort in order to summon fear and recognize the gravity of what he fears from Him. Then let him remember that he is exchanging what he hopes will earn God's approval, mighty and majestic, for exposure to His detestation, without gaining any additional religious or worldly benefit from people, or even drawing their praise,

وَلَعَلَّ اللَّهَ عَزَّ وَجَلَّ أَنْ يُزِيلَ حَمْدَهُ مِنْ قُلُوبِهِمْ، وَيَجْعَلَ عُقُوبَتَهُ فِي قُلُوبِهِمْ ذَمًّا لَهُ؛ إِذَا بَارَزَ اللَّهَ عَزَّ وَجَلَّ بِمَا يَكْرَهُ فِي ضَمِيرِهِ.

Wa-laʿalla Allāha ʿazza wa-jalla ʾan yuzīla ḥamdahu min qulūbihim, wa-yajʿala ʿuqūbatahu fī qulūbihim dhamman lahu; ʾidhā bāraza Allāha ʿazza wa-jalla bi-mā yakrahu fī ḍamīrihi.

for perhaps God, mighty and majestic, will remove praise of him from their hearts and make his punishment take the form of criticism within their hearts, when he openly confronts God, mighty and majestic, with an inward intention He dislikes.

فَإِذَا خَافَ الْمَقْتَ وَذَكَرَ الْغَبْنَ وَالْخُسْرَانَ أَنْ يَسْتَبْدِلَ بِمَا كَانَ بَدْؤُهُ صِدْقًا - يَرْجُو الرِّضَا مِنَ اللَّهِ عَزَّ وَجَلَّ عَنْهُ بِهِ وَالْأَمْنَ مِنْ عَذَابِهِ - بِالتَّعَرُّضِ لِسَخَطِهِ وَحِرْمَانِ رِضَاهُ بِذَلِكَ عَنْهُ، فَإِنْ لَمْ يَكُنْ هَذَا خَاسِرًا مَغْبُونًا فَلَا خَاسِرَ أَبَدًا فِي شَيْءٍ وَلَا مَغْبُونَ، فَإِنْ ذَكَرَ هَذَا بِعَقْلٍ عَنِ اللَّهِ عَزَّ وَجَلَّ، وَلَمْ يَزِدْ عَلَى مَا تَكَلَّفَهُ لِلَّهِ عَزَّ وَجَلَّ،

Fa-ʾidhā khāfa al-maqta wa-dhakara al-ghabna wa-al-khusrāna ʾan yastabdila bi-mā kāna badʾuhu ṣidqan - yarjū al-riḍā mina Allāhi ʿazza wa-jalla ʿanhu bi-hi wa-al-ʾamna min ʿadhābihi - bi-al-taʿarruḍi li-sakhaṭihi wa-ḥirmāni riḍāhu bi-dhālika ʿanhu, fa-ʾin lam yakun hādhā khāsiran maghbūnan fa-lā khāsira ʾabadan fī shayʾin wa-lā maghbūna, fa-ʾin dhakara hādhā bi-ʿaqlin ʿani Allāhi ʿazza wa-jalla, wa-lam yazid ʿalā mā takallafahu li-llāhi ʿazza wa-jalla,

When he fears detestation and recalls the loss and disadvantage of exchanging something that began truthfully, through which he hoped for God's approval, mighty and majestic, and safety from His punishment, for exposure to His displeasure and the loss of His approval, then, if such a person is not a loser and at a disadvantage, no one ever loses or suffers disadvantage in anything. If he recalls this with understanding received from God, mighty and majestic, and adds nothing to the effort he made for God, mighty and majestic,

Source page 368

وَلَا عَلَى مَا هَاجَ مِنْهُ، وَهُوَ لَا يَمْلِكُهُ، وَلَمْ يُحِبَّ حَمْدَهُمْ عَلَى ذَلِكَ، وَلَمْ يَتَزَيَّدْ فِيهِ بِتَحْزِينٍ، وَلَا يُطَوِّلُ مُكْثَهُ فِي سُقُوطِهِ، وَلَا إِظْهَارِ ضَعْفٍ فِي إِفَاقَتِهِ؛ وَكَذَلِكَ تَنْكِيسُ الرَّأْسِ وَالْإِظْهَارُ لِلِانْكِسَارِ فِي مِشْيَتِهِ وَصَوْتِهِ وَصَلَاتِهِ، وَعِنْدَ الذِّكْرِ، وَلَمْ يَهِجْ مِنَ الْقَلْبِ خَوْفٌ يَكْسِرُهُ يُنَكِّسُ لَهُ رَأْسَهُ، وَيَنْكَسِرُ لَهُ بَدَنُهُ، وَيَخْشَعُ لَهُ قَلْبُهُ،

Wa-lā ʿalā mā hāja minhu, wa-huwa lā yamlikuhu, wa-lam yuḥibba ḥamdahum ʿalā dhālika, wa-lam yatazayyad fīhi bi-taḥzīnin, wa-lā yuṭawwilu mukthahu fī suqūṭihi, wa-lā ʾiẓhāri ḍaʿfin fī ʾifāqatihi; wa-ka-dhālika tankīsu al-raʾsi wa-al-ʾiẓhāru li-al-inkisāri fī mishyatihi wa-ṣawtihi wa-ṣalātihi, wa-ʿinda al-dhikri, wa-lam yahij mina al-qalbi khawfun yaksiruhu yunakkisu lahu raʾsahu, wa-yankasiru lahu badanuhu, wa-yakhshaʿu lahu qalbuhu,

or to what surged from him beyond his control, and does not love their praise for it, or add a sorrowful tone, or prolong his collapse, or display weakness on recovering. The same applies to lowering the head and displaying brokenness in his walk, voice, and prayer, and during remembrance, when no fear has arisen from the heart to break him, making him lower his head, his body become broken, and his heart humble,

وَلَمْ يَتَكَلَّفْ حَيَاءً مِنْ نَظَرِ اللَّهِ، أَوْ طَلَبَ السَّلَامَةِ أَنْ لَا يَنْظُرَ إِلَى مَا لَا يُقَرِّبُ إِلَى اللَّهِ عَزَّ وَجَلَّ، وَلَا يَمْزَحَ وَلَا يَبْطَرَ، لِيُذَلِّلَ نَفْسَهُ بِذَلِكَ لِلَّهِ عَزَّ وَجَلَّ؛ وَذَلِكَ فِعَالُ الْمُنَافِقِينَ، كَمَا جَاءَ فِي الْحَدِيثِ «تَعَوَّذُوا بِاللَّهِ مِنْ خُشُوعِ النِّفَاقِ» قِيلَ: وَمَا خُشُوعُ النِّفَاقِ؟

Wa-lam yatakallaf ḥayāʾan min naẓari Allāhi, ʾaw ṭalaba al-salāmati ʾan lā yanẓura ʾilā mā lā yuqarribu ʾilā Allāhi ʿazza wa-jalla, wa-lā yamzaḥa wa-lā yabṭara, li-yudhallila nafsahu bi-dhālika li-llāhi ʿazza wa-jalla; wa-dhālika fiʿālu al-munāfiqīna, kamā jāʾa fī al-ḥadīthi «taʿawwadhū bi-Allāhi min khushūʿi al-nifāqi» qīla: wa-mā khushūʿu al-nifāqi?

and when he has not made this effort out of modesty before God's gaze, or in pursuit of safety by refraining from looking at what does not bring him nearer to God, mighty and majestic, and from joking and becoming insolent, in order to humble himself thereby before God, mighty and majestic. Such behavior is the conduct of hypocrites, as the report says: “Seek refuge in God from hypocritical humility.” It was asked, “What is hypocritical humility?”

قَالَ: «أَنْ يَخْشَعَ الْبَدَنُ وَالْقَلْبُ لَيْسَ بِخَاشِعٍ».

Qāla: «ʾan yakhshaʿa al-badanu wa-al-qalbu laysa bi-khāshiʿin».

He replied: “For the body to be humble while the heart is not.”

وَكَذَلِكَ إِظْهَارُ الِاسْتِغْفَارِ وَالِاسْتِعَاذَةِ بِاللَّهِ عَزَّ وَجَلَّ، مِنْ عَذَابِهِ وَغَضَبِهِ.

Wa-ka-dhālika ʾiẓhāru al-istighfāri wa-al-istiʿādhati bi-Allāhi ʿazza wa-jalla, min ʿadhābihi wa-ghaḍabihi.

The same applies to making a display of seeking forgiveness and seeking refuge in God, mighty and majestic, from His punishment and anger.

وَقَالَ عُمَرُ، رَضِيَ اللَّهُ عَنْهُ: لَا يَزِيدُ الْخُشُوعُ عَلَى مَا فِي الْقَلْبِ.

Wa-qāla ʿUmaru, raḍiya Allāhu ʿanhu: lā yazīdu al-khushūʿu ʿalā mā fī al-qalbi.

ʿUmar, may God be pleased with him, said: Humility should not exceed what is in the heart.

قُلْتُ: فَبِمَ يَنْفِي ذَلِكَ؟

Qultu: fa-bi-ma yanfī dhālika?

I said: How does he banish this?

قَالَ: بِذِكْرِ نَظَرِ اللَّهِ عَزَّ وَجَلَّ إِلَيْهِ، وَخَوْفِ مَقْتِهِ، وَقَلِيلِ مَا يَرْجِعُ إِلَيْهِ مِنَ الْعِبَادِ، بَلْ لَا يَرْجِعُ إِلَيْهِ مِنْهُمْ شَيْءٌ يَزْدَادُ بِهِ فِي مَنْفَعَتِهِ فِي دِينٍ أَوْ دُنْيَا، فَمَنِ الَّذِي تَطِيبُ نَفْسُهُ أَنْ يَتَعَرَّضَ لِمَقْتِ اللَّهِ عَزَّ وَجَلَّ، وَيُحْبِطَ عَمَلَهُ فِي الْآخِرَةِ لِغَيْرِ مَنْفَعَةٍ يَنَالُهَا فِي دِينٍ أَوْ دُنْيَا؟

Qāla: bi-dhikri naẓari Allāhi ʿazza wa-jalla ʾilayhi, wa-khawfi maqtihi, wa-qalīli mā yarjiʿu ʾilayhi mina al-ʿibādi, bal lā yarjiʿu ʾilayhi minhum shayʾun yazdādu bi-hi fī manfaʿatihi fī dīnin ʾaw dunyā, fa-mani alladhī taṭību nafsuhu ʾan yataʿarraḍa li-maqti Allāhi ʿazza wa-jalla, wa-yuḥbiṭa ʿamalahu fī al-ʾākhirati li-ghayri manfaʿatin yanāluhā fī dīnin ʾaw dunyā?

He said: By remembering God's gaze upon him, mighty and majestic, fearing His detestation, and remembering how little comes back to him from people. Indeed, nothing comes back to him from them that increases his benefit in religion or worldly life. Who, then, could willingly expose himself to God's detestation, mighty and majestic, and nullify his work in the hereafter without gaining any religious or worldly benefit?

مَا يَفْعَلُ هَذَا إِلَّا كَافِرٌ أَوْ أَحْمَقُ ذَاهِبُ الْعَقْلِ، أَوْ فَاجِرٌ عَلَى اللَّهِ مُتَمَرِّدٌ لَا يَكْتَرِثُ بِغَضَبِهِ وَلَا بِعِقَابِهِ.

Mā yafʿalu hādhā ʾillā kāfirun ʾaw ʾaḥmaqu dhāhibu al-ʿaqli, ʾaw fājirun ʿalā Allāhi mutamarridun lā yaktarithu bi-ghaḍabihi wa-lā bi-ʿiqābihi.

Only an unbeliever, a fool who has lost his reason, or a wicked rebel against God who cares nothing for His anger or punishment would do this.

Source page 369

قُلْتُ: يَعْتَرِضُ لِيَ الْخُشُوعُ حِينَ أَرَى بَعْضَ الْخَلْقِ، وَأَنْسَى مَا الَّذِي أَهَاجَهُ ابْتِدَاءً.

Qultu: yaʿtariḍu liya al-khushūʿu ḥīna ʾarā baʿḍa al-khalqi, wa-ʾansā mā alladhī ʾahājahu ibtidāʾan.

I said: Humility arises in me when I see certain people, and I forget what first stirred it.

قَالَ: إِنَّكَ قَبْلَ أَنْ تَخْشَعَ فِي حَالٍ أُخْرَى غَيْرِ الْخُشُوعِ، فَإِذَا رَهِقَتْكَ أَبْصَارُ الْعِبَادِ، فَإِنْ أَرَادَتْ نَفْسُكَ أَنْ تُغَيِّرَ مِنَ الْحَالِ الَّتِي كَانَتْ عَلَيْهَا إِلَى حَالِ الْخُشُوعِ، فَانْظُرْ مَا الَّذِي ثَارَ فِي قَلْبِكَ مِنَ الذِّكْرِ لَهُ؟ أَعَنْ اطِّلَاعِ اللَّهِ عَزَّ وَجَلَّ، أَوْ عَنْ ذِكْرِ الْآخِرَةِ، أَوْ تَصَنُّعًا لَهُمْ لَمَّا رَأَوْا ذَلِكَ؟ فَإِنْ كَانَ لِلَّهِ عَزَّ وَجَلَّ،

Qāla: ʾinnaka qabla ʾan takhshaʿa fī ḥālin ʾukhrā ghayri al-khushūʿi, fa-ʾidhā rahiqatka ʾabṣāru al-ʿibādi, fa-ʾin ʾarādat nafsuka ʾan tughayyira mina al-ḥāli allatī kānat ʿalayhā ʾilā ḥāli al-khushūʿi, fa-unẓur mā alladhī thāra fī qalbika mina al-dhikri lahu? ʾaʿan iṭṭilāʿi Allāhi ʿazza wa-jalla, ʾaw ʿan dhikri al-ʾākhirati, ʾaw taṣannuʿan lahum lammā raʾaw dhālika? Fa-ʾin kāna li-llāhi ʿazza wa-jalla,

He said: Before you become humble, you are in another state, different from humility. When people's eyes fall upon you, if your self wishes to change from its former state to humility, examine what remembrance of Him stirred in your heart. Was it awareness of God's watching, mighty and majestic, or remembrance of the hereafter, or affectation for them when they saw it? If it was for God, mighty and majestic,

فَأَمْضِهِ، وَاحْذَرْ أَنْ تَرْكَنَ إِلَى حَمْدِهِمْ بَعْدَ مَا كَانَ مِنْكَ الْخُشُوعُ عَلَى صِدْقٍ، وَإِنْ تَغَيَّرْتَ عَنِ الْحَالَةِ الْأُولَى تَصَنُّعًا لِاطِّلَاعِهِمْ، فَاسْتَحْيِ مِنَ اللَّهِ عَزَّ وَجَلَّ، وَاحْذَرْ عَلَى ذَلِكَ مَقْتَهُ وَالْفَضِيحَةَ غَدًا أَنْ يَهْتِكَ سِتْرَكَ عِنْدَ مَنْ كَانَ يَظُنُّ بِكَ الصِّدْقَ وَالْإِخْلَاصَ.

Fa-ʾamḍihi, wa-iḥdhar ʾan tarkana ʾilā ḥamdihim baʿda mā kāna minka al-khushūʿu ʿalā ṣidqin, wa-ʾin taghayyarta ʿani al-ḥālati al-ʾūlā taṣannuʿan li-iṭṭilāʿihim, fa-istaḥyi mina Allāhi ʿazza wa-jalla, wa-iḥdhar ʿalā dhālika maqtahu wa-al-faḍīḥata ghadan ʾan yahtika sitraka ʿinda man kāna yaẓunnu bi-ka al-ṣidqa wa-al-ʾikhlāṣa.

carry it through, and beware of leaning toward their praise after your humility began truthfully. If you changed from your original state as an affected response to their watching, feel shame before God, mighty and majestic, and beware of His detestation for it and of disgrace tomorrow, when He strips away your concealment before those who thought you truthful and sincere.

أَلَمْ تَسْمَعْ إِلَى مَا رَوَى وَهْبٌ، أَنَّ أَحَدَ الثَّلَاثَةِ الَّذِينَ حَاجُّوا أَيُّوبَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ:

ʾalam tasmaʿ ʾilā mā rawā Wahbun, ʾanna ʾaḥada al-thalāthati alladhīna ḥājjū ʾAyyūba ṣallā Allāhu ʿalayhi wa-sallama qāla:

Have you not heard what Wahb related, that one of the three who disputed with Job, may God bless him and grant him peace, said:

يَا أَيُّوبُ، أَمَا عَلِمْتَ أَنَّ الْعَبْدَ تَضِلُّ عَنْهُ عَلَانِيَتُهُ الَّتِي كَانَ يُخَادِعُ بِهَا عَنْ نَفْسِهِ، وَيُجْزَى بِسَرِيرَتِهِ.

Yā ʾAyyūbu, ʾamā ʿalimta ʾanna al-ʿabda taḍillu ʿanhu ʿalāniyatuhu allatī kāna yukhādiʿu bi-hā ʿan nafsihi, wa-yujzā bi-sarīratihi.

“Job, do you not know that the outward appearance with which a servant used to deceive others about himself will desert him, and he will be repaid according to his inward reality?”

وَمِنْهُ قَوْلُ بَعْضِهِمْ: أَعُوذُ بِكَ أَنْ يَرَى النَّاسُ أَنِّي أَخْشَاكَ وَأَنْتَ لِي مَاقِتٌ.

Wa-minhu qawlu baʿḍihim: ʾaʿūdhu bi-ka ʾan yarā al-nāsu ʾannī ʾakhshāka wa-ʾanta lī māqitun.

Of the same kind is someone's saying: “I seek refuge in You from people thinking that I fear You while You detest me.”

وَكَانَ مِنْ دُعَاءِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، رَضِيَ اللَّهُ عَنْهُ: اللَّهُمَّ إِنِّي أَعُوذُ بِكَ أَنْ تَحْسُنَ فِي لَامِعَةِ الْعُيُونِ عَلَانِيَتِي، وَتَقْبُحَ لَكَ فِيمَا أَخْلُو سَرِيرَتِي، أُحَافِظُ عَلَى رِيَاءِ النَّاسِ مِنْ نَفْسِي، وَأُضَيِّعُ مَا أَنْتَ مُطَّلِعٌ عَلَيْهِ مِنِّي، أُبْدِي لِلنَّاسِ حُسْنَ أَثَرِي، وَأُفْضِي إِلَيْكَ بِأَسْوَأِ عَمَلِي، تَقَرُّبًا إِلَى النَّاسِ بِحَسَنَاتِي، وَفِرَارًا مِنْهُمْ إِلَيْكَ بِسَيِّئَاتِي،

Wa-kāna min duʿāʾi al-Ḥasani ibni ʿAliyyi ibni ʾAbī Ṭālibin, raḍiya Allāhu ʿanhu: Allāhumma ʾinnī ʾaʿūdhu bi-ka ʾan taḥsuna fī lāmiʿati al-ʿuyūni ʿalāniyatī, wa-taqbuḥa laka fīmā ʾakhlū sarīratī, ʾuḥāfiẓu ʿalā riyāʾi al-nāsi min nafsī, wa-ʾuḍayyiʿu mā ʾanta muṭṭaliʿun ʿalayhi minnī, ʾubdī li-al-nāsi ḥusna ʾatharī, wa-ʾufḍī ʾilayka bi-ʾaswaʾi ʿamalī, taqarruban ʾilā al-nāsi bi-ḥasanātī, wa-firāran minhum ʾilayka bi-sayyiʾātī,

Among the prayers of al-Ḥasan ibn ʿAlī ibn Abī Ṭālib, may God be pleased with him, was: “God, I seek refuge in You from my outward appearance looking beautiful to watching eyes while my inward reality is ugly to You when I am alone; from guarding the display I make of myself to people while neglecting what You see within me; showing people the beauty of my conduct while disclosing to You the worst of my deeds, drawing close to people through my good deeds and fleeing from them to You with my sins,

فَيَحُلُّ بِي مَقْتُكَ، وَيَجِبُ عَلَيَّ غَضَبُكَ؛ أَعِذْنِي مِنْ ذَلِكَ يَا أَرْحَمَ الرَّاحِمِينَ.

Fa-yaḥullu bī maqtuka, wa-yajibu ʿalayya ghaḍabuka; ʾaʿidhnī min dhālika yā ʾarḥama al-rāḥimīna.

so that Your detestation falls upon me and Your anger becomes my due. Protect me from this, most merciful of the merciful.”

Source page 370

وَاحْذَرِ الْمَقْتَ وَالْفَضِيحَةَ فِي الْآخِرَةِ، وَسُقُوطَ الْجَاهِ عِنْدَ اللَّهِ عَزَّ وَجَلَّ، وَحِرْمَانَ الْإِجَابَةِ عِنْدَ الِاسْتِغَاثَةِ؛ لِأَنَّ مَنْ تَهَاوَنَ لِنَظَرِ اللَّهِ عَزَّ وَجَلَّ إِلَيْهِ هَانَ عَلَى اللَّهِ عَزَّ وَجَلَّ.

Wa-iḥdhari al-maqta wa-al-faḍīḥata fī al-ʾākhirati, wa-suqūṭa al-jāhi ʿinda Allāhi ʿazza wa-jalla, wa-ḥirmāna al-ʾijābati ʿinda al-istighāthati; li-ʾanna man tahāwana li-naẓari Allāhi ʿazza wa-jalla ʾilayhi hāna ʿalā Allāhi ʿazza wa-jalla.

Beware of detestation and disgrace in the hereafter, the loss of standing with God, mighty and majestic, and being denied an answer when you cry for help. Anyone who treats God's gaze upon him lightly, mighty and majestic, becomes of little account to God, mighty and majestic.

أَلَمْ تَسْمَعْ إِلَى مَا يَرْوِي وَهْبُ بْنُ مُنَبِّهٍ، رَحِمَهُ اللَّهُ: أَنَّ أَحَدَ الثَّلَاثَةِ النَّفَرِ قَالَ لِأَيُّوبَ: يَا أَيُّوبُ، أَلَمْ تَعْلَمْ أَنَّ الَّذِينَ حَفِظُوا عَلَانِيَتَهُمْ وَأَضَاعُوا سَرَائِرَهُمْ، فَعِنْدَ طَلَبِ الْحَاجَاتِ إِلَى الرَّحْمَنِ عَزَّ وَجَلَّ تَسْوَدُّ وُجُوهُ أُولَئِكَ بِالرَّدِّ؟

ʾalam tasmaʿ ʾilā mā yarwī Wahbu ibnu Munabbihin, raḥimahu Allāhu: ʾanna ʾaḥada al-thalāthati al-nafari qāla li-ʾAyyūba: yā ʾAyyūbu, ʾalam taʿlam ʾanna alladhīna ḥafiẓū ʿalāniyatahum wa-ʾaḍāʿū sarāʾirahum, fa-ʿinda ṭalabi al-ḥājāti ʾilā al-Raḥmāni ʿazza wa-jalla taswaddu wujūhu ʾulāʾika bi-al-raddi?

Have you not heard what Wahb ibn Munabbih, may God have mercy on him, relates: one of the three men said to Job, “Job, do you not know that those who guarded their outward appearance and neglected their inward lives will have their faces darkened by rejection when they ask the All-Merciful, mighty and majestic, for what they need?”

Source page 371

بَابُ مَا قَالُوا فِي عَلَامَةِ صِدْقِ الْخَاشِعِ لِلّٰهِ عَزَّ وَجَلَّ إِذَا رَمَقَتْهُ أَبْصَارُ الْعِبَادِ

Bābu mā qālū fī ʿalāmati ṣidqi al-khāshiʿi li-llāhi ʿazza wa-jalla idhā ramaqathu abṣāru al-ʿibādi

Chapter on what they have said about the sign of sincerity in someone humble before God, mighty and majestic, when people watch him

قُلْتُ: فَمَا عَلَامَةُ الصَّادِقِ فِيمَا يُظْهِرُ مِنَ الْخُشُوعِ وَالْخَوْفِ إِذَا رَمَقَتْهُ أَبْصَارُ الْعِبَادِ؟

Qultu: Fa-mā ʿalāmatu al-ṣādiqi fīmā yuẓhiru mina al-khushūʿi wa-al-khawfi idhā ramaqathu abṣāru al-ʿibādi?

I asked: What marks a sincere person in the humility and fear he displays when people watch him?

قَالَ: إِنَّ الصَّادِقَ قَبْلَ أَنْ تَرْهَقَهُ أَبْصَارُهُمْ، لَا يَخْلُو مِنْ إِحْدَى مَنْزِلَتَيْنِ: إِمَّا أَنْ يَكُونَ خَاشِعًا أَوْ غَيْرَ خَاشِعٍ، فَعَلَامَةُ صِدْقِهِ فِي ذَلِكَ: أَنْ لَوِ اطَّلَعَ عَلَيْهِ جَمِيعُ الْعِبَادِ لَمْ يَتَغَيَّرْ عَنْ حَالِهِ الَّتِي هُوَ عَلَيْهَا، فَيَنْتَقِلَ مِنْ حَالِهِ الَّتِي لَمْ يَكُنْ فِيهَا خَاشِعًا إِلَى الْخُشُوعِ، وَلَا يَزْدَادُ فِي خُشُوعِهِ،

Qāla: Inna al-ṣādiqa qabla an tarhaqahu abṣāruhum, lā yakhlū min iḥdā manzilatayni: immā an yakūna khāshiʿan aw ghayra khāshiʿin, fa-ʿalāmatu ṣidqihi fī dhālika: an lawi iṭṭalaʿa ʿalayhi jamīʿu al-ʿibādi lam yataghayyar ʿan ḥālihi allatī huwa ʿalayhā, fa-yantaqila min ḥālihi allatī lam yakun fīhā khāshiʿan ilā al-khushūʿi, wa-lā yazdādu fī khushūʿihi,

He said: Before their eyes fall on him, a sincere person must be in one of two states: either humble or not humble. The sign of his sincerity is that even if everyone saw him, he would not change his present state, shifting from a state in which he was not humble into humility, nor would his humility increase,

وَلَا يُسَرُّ بِاطِّلَاعِهِمْ عَلَى خُشُوعِهِ إِنْ كَانَ خَاشِعًا قَبْلَ أَنْ تَرْهَقَهُ أَبْصَارُهُمْ، مِنْ أَجْلِ اطِّلَاعِهِمْ، إِلَّا أَنْ يَحْضُرَهُ صِدْقٌ مِنْ قَلْبِهِ يَشْهَدُ أَنَّ اللّٰهَ عَزَّ وَجَلَّ قَدْ عَلِمَ ذَلِكَ مِنْ قَلْبِهِ، يُهَيِّجُهُ عَلَى ذِكْرِ اللّٰهِ عَزَّ وَجَلَّ، أَوْ ذِكْرِ الْآخِرَةِ، أَوْ تَحَرُّزًا مِنْهُمْ إِنْ كَانُوا مِمَّنْ يُتَحَرَّزُ مِنْهُمْ؛ فَيَخْشَعُ لِئَلَّا يَنْظُرَ مِنْهُمْ إِلَى مَا يُلْهِيهِ، أَوْ يَخَافُ،

Wa-lā yusarru bi-iṭṭilāʿihim ʿalā khushūʿihi in kāna khāshiʿan qabla an tarhaqahu abṣāruhum, min ajli iṭṭilāʿihim, illā an yaḥḍurahu ṣidqun min qalbihi yashhadu anna Allāha ʿazza wa-jalla qad ʿalima dhālika min qalbihi, yuhayyijuhu ʿalā dhikri Allāhi ʿazza wa-jalla, aw dhikri al-ākhirati, aw taḥarruzan minhum in kānū mimman yutaḥarrazu minhum; fa-yakhshaʿu li-allā yanẓura minhum ilā mā yulhīhi, aw yakhāfu,

nor would he be pleased that they saw his humility if he had been humble before their eyes fell on him, merely because they saw him. The exception is when a sincere impulse arises in his heart, and he bears witness that God, mighty and majestic, knows it to be in his heart, stirring him to remember God, mighty and majestic, or to remember the hereafter; or when he takes precautions against them, if they are people against whom precautions should be taken. Then he becomes humble so that he does not look at something in them that distracts him; or he is afraid,

إِنْ لَمْ يَخْشَعْ، انْقِبَاضًا عَنْهُمْ إِنِ انْبَسَطُوا إِلَيْهِ وَانْبَسَطَ إِلَيْهِمْ بِمَا لَا يَسْلَمُ فِي دِينِهِ أَوْ بُغْضًا لَهُمْ لِلّٰهِ عَزَّ وَجَلَّ، أَنْ يَنْظُرَ إِلَيْهِمْ، إِذْ عَرَفَهُمْ بِالْعِصْيَانِ لِرَبِّهِ عَزَّ وَجَلَّ، أَوْ إِجْلَالًا لَهُمْ وَهَيْبَةً لِلّٰهِ عَزَّ وَجَلَّ، إِنْ كَانُوا يَسْتَحِقُّونَ ذَلِكَ،

In lam yakhshaʿ, inqibāḍan ʿanhum ini inbasaṭū ilayhi wa-inbasaṭa ilayhim bi-mā lā yaslamu fī dīnihi aw bughḍan lahum li-llāhi ʿazza wa-jalla, an yanẓura ilayhim, idh ʿarafahum bi-al-ʿiṣyāni li-rabbihi ʿazza wa-jalla, aw ijlālan lahum wa-haybatan li-llāhi ʿazza wa-jalla, in kānū yastaḥiqqūna dhālika,

if he does not become humble, holding himself back from them if they become familiar with him and he with them in ways that leave his religion unsafe; or he avoids looking at them out of hatred for them for the sake of God, mighty and majestic, since he knows them to disobey his Lord, mighty and majestic; or out of respect for them and awe of God, mighty and majestic, if they deserve that,

وَمَعَ ذَلِكَ أَنْ يَجِدَ مِنْ نَفْسِهِ سَخَاءً أَنَّهُ لَوْ هَاجَ مِنْ قَلْبِهِ هَذَا الذِّكْرُ الَّذِي هَاجَ فِيهِ مِنْ غَيْرِ أَنْ يَرَوْهُ لَخَشَعَ. فَذَلِكَ عَلَامَةُ الصَّادِقِ فِي خُشُوعِهِ.

Wa-maʿa dhālika an yajida min nafsihi sakhāʾan annahu law hāja min qalbihi hādhā al-dhikru alladhī hāja fīhi min ghayri an yarawhu la-khashaʿa. Fa-dhālika ʿalāmatu al-ṣādiqi fī khushūʿihi.

Along with that, he must find himself readily willing to become humble if this same remembrance that arose within him had stirred in his heart without their seeing him. That is the sign of someone sincere in his humility.

وَعَلَامَةُ صِدْقِهِ مِنْ قَلْبِهِ، مَعَ الْحَذَرِ مِنْهُ أَنْ يَتَغَيَّرَ قَلْبُهُ، فَيَمِيلَ إِلَى التَّصَنُّعِ لَهُمْ بَعْدَ الصِّدْقِ، فَالْحَذَرُ مِنْ نَفْسِهِ غَالِبٌ عَلَى قَلْبِهِ، فَإِذَا كَانَ كَذَلِكَ كَانَ مِنْهُ الْخُشُوعُ، وَكَأَنَّهُ لَا يَطَّلِعُ عَلَيْهِ إِلَّا اللّٰهُ عَزَّ وَجَلَّ، مُتَقَلِّبًا فِي خُشُوعِهِ، كَأَنْ لَيْسَ فِي الْأَرْضِ غَيْرُهُ إِلَّا خَطَرَاتٍ تَخْطُرُ بِضَعْفٍ،

Wa-ʿalāmatu ṣidqihi min qalbihi, maʿa al-ḥadhari minhu an yataghayyara qalbuhu, fa-yamīla ilā al-taṣannuʿi lahum baʿda al-ṣidqi, fa-al-ḥadharu min nafsihi ghālibun ʿalā qalbihi, fa-idhā kāna ka-dhālika kāna minhu al-khushūʿu, wa-ka-annahu lā yaṭṭaliʿu ʿalayhi illā Allāhu ʿazza wa-jalla, mutaqalliban fī khushūʿihi, ka-an laysa fī al-arḍi ghayruhu illā khaṭarātin takhṭuru bi-ḍaʿfin,

The sign of the sincerity within his heart goes together with his guarding against his heart changing and inclining to put on a show for them after being sincere. Caution about himself predominates in his heart. When he is like this, his humility arises as though no one sees him but God, mighty and majestic. He moves through his states of humility as though no one else were on earth, apart from passing thoughts that arise weakly,

Source page 372

وَالْقَلْبُ رَادٌّ لَهَا بِصِدْقٍ قَوِيٍّ وَإِجْلَالٍ لِلّٰهِ عَزَّ وَجَلَّ، وَخَوْفٍ مِنْهُ.

Wa-al-qalbu rāddun lahā bi-ṣidqin qawiyyin wa-ijlālin li-llāhi ʿazza wa-jalla, wa-khawfin minhu.

while his heart repels them with firm sincerity, reverence for God, mighty and majestic, and fear of Him.

فَإِذَا كَانَ كَذَلِكَ لَمْ يَكُنْ فِي طَاعَةٍ وَلَا مُبَاحٍ فَيَتَغَيَّرَ وَلَا يَنْتَقِلَ إِلَّا لِاطِّلَاعِ رَبِّهِ عَزَّ وَجَلَّ، وَابْتِغَاءِ مَرْضَاتِهِ، وَالطَّلَبِ لِمَا عِنْدَهُ مِنَ الثَّوَابِ الْجَزِيلِ، وَالْعَيْشِ السَّلِيمِ، وَالنَّعِيمِ الْمُقِيمِ.

Fa-idhā kāna ka-dhālika lam yakun fī ṭāʿatin wa-lā mubāḥin fa-yataghayyara wa-lā yantaqila illā li-iṭṭilāʿi rabbihi ʿazza wa-jalla, wa-ibtighāʾi marḍātihi, wa-al-ṭalabi li-mā ʿindahu mina al-thawābi al-jazīli, wa-al-ʿayshi al-salīmi, wa-al-naʿīmi al-muqīmi.

When he is like this, whether engaged in an act of obedience or something permissible, he changes or moves from it only because his Lord, mighty and majestic, sees him, seeking His pleasure and the abundant reward, untroubled life, and enduring bliss that are with Him.

Source page 373

بَابُ الرَّجُلِ يَكُونُ لَهُ صَاحِبَانِ أَحَدُهُمَا غَنِيٌّ وَالْآخَرُ فَقِيرٌ فَيُكْثِرُ زِيَارَةَ الْغَنِيِّ وَبِرَّهُ دُونَ الْفَقِيرِ كَيْفَ السَّلَامَةُ مِنْ ذَلِكَ لَهُ وَمِنْ أَيْنَ فَسَادُهُ؟

Bābu al-rajuli yakūnu lahu ṣāḥibāni aḥaduhumā ghaniyyun wa-al-ākharu faqīrun fa-yukthiru ziyārata al-ghaniyyi wa-birrahu dūna al-faqīri kayfa al-salāmatu min dhālika lahu wa-min ayna fasāduhu?

Chapter on a man with two friends, one rich and the other poor, who visits and treats the rich man kindly more often than the poor man: how can he stay safe in this, and where does his corruption arise?

قُلْتُ: قَدْ يَكُونُ لِي صَاحِبَانِ: أَحَدُهُمَا فَقِيرٌ وَالْآخَرُ غَنِيٌّ، فَأَجِدُ نَفْسِي تُسَارِعُ إِلَى بِرِّ الْغَنِيِّ وَإِيثَارِهِ بِالزِّيَارَةِ وَالْعِيَادَةِ وَغَيْرِ ذَلِكَ.

Qultu: Qad yakūnu lī ṣāḥibāni: aḥaduhumā faqīrun wa-al-ākharu ghaniyyun, fa-ajidu nafsī tusāriʿu ilā birri al-ghaniyyi wa-īthārihi bi-al-ziyārati wa-al-ʿiyādati wa-ghayri dhālika.

I asked: I may have two friends, one poor and the other rich, and find myself rushing to show kindness to the rich man and favor him with visits, visits when he is ill, and other things.

قَالَ: إِنَّ ذَلِكَ قَدْ يَصِحُّ وَقَدْ لَا يَصِحُّ فِي الْإِرَادَةِ لِلّٰهِ عَزَّ وَجَلَّ.

Qāla: Inna dhālika qad yaṣiḥḥu wa-qad lā yaṣiḥḥu fī al-irādati li-llāhi ʿazza wa-jalla.

He said: This may or may not be genuine in its intention for God, mighty and majestic.

فَأَمَّا الَّذِي يَصِحُّ: فَإِذَا كَانَ الْغَنِيُّ مِنْهُمَا أَطْوَعَ لِلّٰهِ عَزَّ وَجَلَّ، وَأَتْقَى، أَوْ كَانَ أَنْفَعَهُمَا لَكَ فِي دِينِكَ، أَوْ تَكُونُ تَجِدُ قَلْبَكَ مَعَهُ أَزْيَدَ وَأَسْلَمَ لَكَ فِي دِينِكَ، أَوْ تَسْتَفِيدُ مِنْهُ عِلْمًا تَنْتَفِعُ بِهِ فِي دِينِكَ، فَآثَرْتَهُ بِالْإِتْيَانِ تُرِيدُ اللّٰهَ عَزَّ وَجَلَّ بِذَلِكَ، وَلَا تَعْتَقِدُ بِذَلِكَ طَلَبَ دُنْيَاهُ، فَهُوَ أَوْلَى حِينَئِذٍ أَنْ تُؤْثِرَهُ بِالْبِرِّ وَالْإِتْيَانِ،

Fa-ammā alladhī yaṣiḥḥu: fa-idhā kāna al-ghaniyyu minhumā aṭwaʿa li-llāhi ʿazza wa-jalla, wa-atqā, aw kāna anfaʿahumā laka fī dīnika, aw takūnu tajidu qalbaka maʿahu azyada wa-aslama laka fī dīnika, aw tastafīdu minhu ʿilman tantafiʿu bihi fī dīnika, fa-āthartahu bi-al-ityāni turīdu Allāha ʿazza wa-jalla bi-dhālika, wa-lā taʿtaqidu bi-dhālika ṭalaba dunyāhu, fa-huwa awlā ḥīnaʾidhin an tuʾthirahu bi-al-birri wa-al-ityāni,

It is genuine when the rich man is more obedient to God, mighty and majestic, and more God-conscious; or when he benefits your religion more; or when you find that your heart grows and your religion is safer with him; or when you gain knowledge from him that benefits your religion. If you favor him with visits, intending God, mighty and majestic, by this and having no intention of seeking his worldly possessions, then he has the greater claim to your preference in kindness and visits,

إِلَّا أَنْ تَعْلَمَ مِنَ الْفَقِيرِ تَجَوُّعًا أَوْ عُرْيًا فَتَبْتَدِئَ بِمُوَاسَاتِهِ حِينَئِذٍ.

Illā an taʿlama mina al-faqīri tajawwuʿan aw ʿuryan fa-tabtadiʾa bi-muwāsātihi ḥīnaʾidhin.

unless you know that the poor man is going hungry or lacks clothing, in which case you begin by helping him.

وَكَذَلِكَ أَنْ يَكُونَ مِنْكَ قَرِيبَ الْمَنْزِلِ، فَتَنْشَطَ إِلَى إِتْيَانِهِ مِنْ أَجْلِ قُرْبِ مَنْزِلِهِ، وَاللّٰهُ عَزَّ وَجَلَّ يَعْلَمُ أَنَّ نَفْسَكَ سَخِيَّةٌ أَنْ لَوْ كَانَ الْفَقِيرُ يَقْرُبُ مَنْزِلُهُ مَا آثَرْتَهُ بِالْإِتْيَانِ عَلَى الْغَنِيِّ، إِذَا كَانَا مُسْتَوِيَيْنِ فِي الطَّاعَةِ وَالسَّلَامَةِ وَالْمَنْفَعَةِ وَالْقُرْبِ وَالْقَرَابَةِ، فَإِيثَارُكَ الْغَنِيَّ لِلدُّنْيَا لَا يُشَكُّ فِيهِ، إِلَّا أَنْ تَكُونَ أَنْتَ عَالِمًا، وَالْغَنِيُّ يُخَافُ ضَعْفُهُ وَرُجُوعُهُ وَفَتْرَتُهُ،

Wa-ka-dhālika an yakūna minka qarība al-manzili, fa-tanshaṭa ilā ityānihi min ajli qurbi manzilihi, wa-Allāhu ʿazza wa-jalla yaʿlamu anna nafsaka sakhiyyatun an law kāna al-faqīru yaqrubu manziluhu mā āthartahu bi-al-ityāni ʿalā al-ghaniyyi, idhā kānā mustawiyayni fī al-ṭāʿati wa-al-salāmati wa-al-manfaʿati wa-al-qurbi wa-al-qarābati, fa-īthāruka al-ghaniyya li-al-dunyā lā yushakku fīhi, illā an takūna anta ʿāliman, wa-al-ghaniyyu yukhāfu ḍaʿfuhu wa-rujūʿuhu wa-fatratuhu,

The same applies when he lives close to you and you feel inclined to visit him because his home is nearby, while God, mighty and majestic, knows your willingness: if the poor man's home were near, you would not favor visiting him over the rich man. If the two are equal in obedience, safety, usefulness, proximity, and kinship, then there is no doubt that you prefer the rich man for worldly reasons, unless you are a person of knowledge and there is reason to fear weakness, backsliding, and slackening on the rich man's part,

وَهُوَ أَضْعَفُ قَلْبًا مِنَ الْفَقِيرِ، فَتَتَأَلَّفُهُ بِالْبِرِّ، رَجَاءَ أَنْ يَقْوَى فِي الدِّينِ، فَإِنْ آثَرْتَهُ بِالْبِرِّ لِذَلِكَ، وَأَنْتَ تُرِيدُ اللّٰهَ عَزَّ وَجَلَّ بِذَلِكَ، فَهُوَ أَوْلَى حِينَئِذٍ بِالْبِرِّ وَالْإِتْيَانِ.

Wa-huwa aḍʿafu qalban mina al-faqīri, fa-tataʾallafuhu bi-al-birri, rajāʾa an yaqwā fī al-dīni, fa-in āthartahu bi-al-birri li-dhālika, wa-anta turīdu Allāha ʿazza wa-jalla bi-dhālika, fa-huwa awlā ḥīnaʾidhin bi-al-birri wa-al-ityāni.

and his heart is weaker than the poor man's. You draw him close through kindness, hoping that he will grow stronger in religion. If you give him more kindness for this reason, intending God, mighty and majestic, by it, then he has the greater claim to kindness and visits.

Source page 374

قُلْتُ: قَدْ تَحْضُرُنِي النِّيَّةُ فِي إِتْيَانِ الْغَنِيِّ، وَلَا تَعْرِضُ فِي إِتْيَانِ أَخٍ فَقِيرٍ، وَلَا آمَنُ خَدْعَةَ نَفْسِي فَبِمَ أَعْرِفُ ذَلِكَ؟

Qultu: Qad taḥḍurunī al-niyyatu fī ityāni al-ghaniyyi, wa-lā taʿriḍu fī ityāni akhin faqīrin, wa-lā āmanu khadʿata nafsī fa-bi-ma aʿrifu dhālika?

I asked: The intention may come to me to visit the rich man but not occur to me to visit a poor brother. I cannot trust my self not to deceive me. How can I recognize this?

قَالَ: اعْرِضْ عَلَيْهَا بَعْضَ الْفُقَرَاءِ، أَنْ لَوِ اسْتَوَتْ أَسْبَابُهُ وَأَسْبَابُ هَذَا الْغَنِيِّ، أَكُنْتَ تَأْتِيهِ؟ فَإِنْ لَمْ تَسْخُ نَفْسُكَ بِذَلِكَ، عَلِمْتَ أَنَّهَا غَيْرُ صَادِقَةٍ.

Qāla: Iʿriḍ ʿalayhā baʿḍa al-fuqarāʾi, an lawi istawat asbābuhu wa-asbābu hādhā al-ghaniyyi, a-kunta taʾtīhi? Fa-in lam taskhu nafsuka bi-dhālika, ʿalimta annahā ghayru ṣādiqatin.

He said: Put one of the poor before your self and ask: if his circumstances were equal to those of this rich man, would you visit him? If your self is not willing to do so, you know it is insincere.

قُلْتُ: فَإِنِ اسْتَوَتْ أَسْبَابُ الْغَنِيِّ وَالْفَقِيرِ، فَأَتَيْتُهُمَا جَمِيعًا، أَكُنْتَ تَخَافُ عَلَيَّ؟

Qultu: Fa-ini istawat asbābu al-ghaniyyi wa-al-faqīri, fa-ataytuhumā jamīʿan, a-kunta takhāfu ʿalayya?

I asked: If the circumstances of the rich and poor man were equal and I visited them both, would you fear for me?

قَالَ: أَمَّا فِي الذَّهَابِ فَلَا، وَلَكِنْ أَنْ تَذْكُرَ الْعِلْمَ وَتَنْشُرَ الْحِكْمَةَ وَتُظْهِرَ الْخُشُوعَ أَكْثَرَ مِمَّا يَكُونُ مِنْكَ عِنْدَ الْفَقِيرِ، فَتَفَقَّدْ ذَلِكَ، ثُمَّ دَعْ فَضْلَ مَا بَيْنَهُمَا.

Qāla: Ammā fī al-dhahābi fa-lā, wa-lākin an tadhkura al-ʿilma wa-tanshura al-ḥikmata wa-tuẓhira al-khushūʿa akthara mimmā yakūnu minka ʿinda al-faqīri, fa-tafaqqad dhālika, thumma daʿ faḍla mā baynahumā.

He said: As for going, no. But I would fear that you might speak of knowledge, share wisdom, and display humility more than you do with the poor man. Examine this, then give up the extra attention that creates the difference between them.

وَقَدْ رُوِيَ أَنَّ ابْنَ السَّمَّاكِ قَالَ لِجَارِيَةٍ لَهُ: مَا لِي إِذَا أَتَيْتُ بَغْدَادَ تَفَتَّحَتْ لِي الْحِكْمَةُ؟ قَالَتْ لَهُ جَارِيَتُهُ: يَشْحَذُ لِسَانَكَ الطَّمَعُ.

Wa-qad ruwiya anna Ibna al-Sammāki qāla li-jāriyatin lahu: Mā lī idhā ataytu Baghdāda tafattaḥat lī al-ḥikmatu? Qālat lahu jāriyatuhu: Yashḥadhu lisānaka al-ṭamaʿu.

It is reported that Ibn al-Sammāk said to an enslaved woman of his: Why does wisdom open up to me whenever I come to Baghdad? His enslaved woman told him: Greed sharpens your tongue.

وَصَدَقَتْ: إِنَّ الْعَبْدَ يُكْثِرُ الْكَلَامَ بِالْخَيْرِ عِنْدَ الْغَنِيِّ مَا لَمْ يَتَكَلَّمْ بِهِ عِنْدَ الْفَقِيرِ يُهَيِّجُهُ الطَّمَعُ عَلَى ذَلِكَ، أَوْ تَعْظِيمُهُ لِلدُّنْيَا، وَكَذَلِكَ يُظْهِرُ الْخُشُوعَ وَغَيْرَهُ مِنَ الطَّاعَاتِ.

Wa-ṣadaqat: Inna al-ʿabda yukthiru al-kalāma bi-al-khayri ʿinda al-ghaniyyi mā lam yatakallam bihi ʿinda al-faqīri yuhayyijuhu al-ṭamaʿu ʿalā dhālika, aw taʿẓīmuhu li-al-dunyā, wa-ka-dhālika yuẓhiru al-khushūʿa wa-ghayrahu mina al-ṭāʿāti.

She spoke truly: a servant speaks at length about goodness with a rich man, saying things he does not say with a poor man. Greed prompts him to do so, or his high regard for worldly things. Likewise, he displays humility and other acts of obedience.

هَذَا آخِرُ كِتَابِ الرِّيَاءِ وَالْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ

Hādhā ākhiru kitābi al-riyāʾi wa-al-ḥamdu li-llāhi rabbi al-ʿālamīna

This is the end of the Book of Ostentation. Praise belongs to God, Lord of all worlds.