6. Adab al Nufoos: The Disciplines of the Souls by Al Muhasibi part 6

آدَابُ النُّفُوسِ

ʾĀdābu al-Nufūsi

The Disciplines of the Souls  (that is, the education by which the lower selves are disciplined and made upright)

الْحَارِثُ بْنُ أَسَدٍ الْمُحَاسِبِيُّ

Al-Ḥārithu bnu ʾAsadin al-Muḥāsibiyyu

Al-Ḥārith ibn Asad al-Muḥāsibī

Source page 130

مِنْ فَرَائِدِ الْحِكْمَةِ

Min farāʾidi al-ḥikmati

Rare gems of wisdom

قَالَ: وَمَنْ لَا يَكُونُ عَالِمًا بِمَا وَرَدَ عَلَيْهِ مِنَ اللَّهِ يُوشِكُ أَلَّا يَكُونَ عَالِمًا بِمَا وَرَدَ عَلَى اللَّهِ تَعَالَى مِنْهُ.

Qāla: wa-man lā yakūnu ʿāliman bimā warada ʿalayhi mina Allāhi yūshiku ʾallā yakūna ʿāliman bimā warada ʿalā Allāhi taʿālā minhu.

He said: someone who does not know what comes to him from God is likely not to know what goes from him to God Most High.

اعْلَمْ يَا أَخِي أَنَّهُ مَنْ أَطَاعَ اللَّهَ وَلَمْ يَخَفْهُ فَقَدْ أَطَاعَهُ فِي الْعَمَلِ، وَعَصَاهُ فِي تَرْكِ الْخَوْفِ، فَكَيْفَ بِمَنْ يَعْصِيهِ وَلَا يَخَافُهُ؟

Iʿlam yā ʾakhī ʾannahu man ʾaṭāʿa Allāha wa-lam yakhafhu fa-qad ʾaṭāʿahu fī al-ʿamali, wa-ʿaṣāhu fī tarki al-khawfi, fa-kayfa biman yaʿṣīhi wa-lā yakhāfuhu?

Know, my brother, that someone who obeys God but does not fear Him has obeyed Him in action and disobeyed Him by abandoning fear. What, then, of someone who disobeys Him and does not fear Him?

وَقَالَ: لَوْ أَنَّكَ لَمْ تَأْخُذْ مِنَ الدُّنْيَا إِلَّا قُوتَكَ، غَيْرَ أَنَّكَ لَمْ تُرِدِ اللَّهَ بِهِ، قُطِعَ بِكَ، وَلَوْ تَرَكْتَ قُوتَكَ مِنَ الدُّنْيَا، وَلَمْ تُرِدِ اللَّهَ بِهِ، قُطِعَ بِكَ.

Wa-qāla: law ʾannaka lam taʾkhudh mina al-dunyā ʾillā qūtaka, ghayra ʾannaka lam turidi Allāha bihi, quṭiʿa bika, wa-law tarakta qūtaka mina al-dunyā, wa-lam turidi Allāha bihi, quṭiʿa bika.

He said: even if you took from this world only your sustenance, but did not seek God through it, you would be cut off. Even if you gave up your worldly sustenance, but did not seek God through that, you would be cut off.

وَقَالَ: لَوْ عَقَلْتَ عَنِ اللَّهِ أَمْرَيْنِ، لَنَظَرْتَ إِلَيْهِ بِعَظِيمِ الشُّكْرِ لَهُ، حَيْثُ لَمْ يَجْعَلْ دُعَاءَهُ إِلَى الْجَنَّةِ فِي تَرْكِ مَا تَحْتَاجُ إِلَيْهِ فِي الدُّنْيَا، وَلَمْ يَجْعَلْ دُعَاءَهُ إِلَى النَّارِ فِي حَاجَاتِكَ مِنْهَا.

Wa-qāla: law ʿaqalta ʿani Allāhi ʾamrayni, lanaẓarta ʾilayhi biʿaẓīmi al-shukri lahu, ḥaythu lam yajʿal duʿāʾahu ʾilā al-jannati fī tarki mā taḥtāju ʾilayhi fī al-dunyā, wa-lam yajʿal duʿāʾahu ʾilā al-nāri fī ḥājātika minhā.

He said: if you understood two things from God, you would look toward Him with immense gratitude: He has not made His call to Paradise consist in abandoning what you need in this world, nor made His call to the Fire lie in your worldly necessities.

وَقَالَ: اعْرِفِ النِّعْمَةَ تَكُنْ مِنْ أَهْلِهَا، فَإِنَّ الْبَهِيمَةَ لَا تَجِدُ رَائِحَةَ الْمِسْكِ، وَإِنْ حُشِيَ بِهِ مِنْخَرَاهَا.

Wa-qāla: iʿrifi al-niʿmata takun min ʾahlihā, fa-ʾinna al-bahīmata lā tajidu rāʾiḥata al-miski, wa-ʾin ḥushiya bihi minkharāhā.

He said: recognize the blessing and you will belong to its people. An animal does not appreciate the scent of musk even if its nostrils are stuffed with it.

وَقَالَ: كُنْ مِنْ أَبْنَاءِ الْحَقِّ، يُحِبَّكَ الْحَقُّ.

Wa-qāla: kun min ʾabnāʾi al-ḥaqqi, yuḥibbaka al-ḥaqqu.

He said: be among the children of the Truth, and the Truth will love you.

وَقَالَ: اجْعَلْ نَفْسَكَ تَابِعًا فِي طَرِيقِ الْهُدَى، وَلَا تَجْعَلْهَا قَائِدًا إِلَى طَرِيقِ الْهَوَى.

Wa-qāla: ijʿal nafsaka tābiʿan fī ṭarīqi al-hudā, wa-lā tajʿalhā qāʾidan ʾilā ṭarīqi al-hawā.

He said: make your self a follower on the path of guidance, not a leader toward the path of desire.

وَقَالَ: احْذَرْ شَهْوَةً لَا تَبْقَى، وَنَدَامَةً لَا تَفْنَى.

Wa-qāla: iḥdhar shahwatan lā tabqā, wa-nadāmatan lā tafnā.

He said: beware a desire that does not last and a regret that does not end.

وَقَالَ: أَنِيسُكَ الْيَوْمَ هُوَ أَنِيسُكَ غَدًا فِي قَبْرِكَ، وَعَمَلُكَ الْيَوْمَ هُوَ عَمَلُكَ غَدًا، فَانْظُرْ مَنْ أَنِيسُكَ، وَمَا عَمَلُكَ؟

Wa-qāla: ʾanīsuka al-yawma huwa ʾanīsuka ghadan fī qabrika, wa-ʿamaluka al-yawma huwa ʿamaluka ghadan, fa-unẓur man ʾanīsuka, wa-mā ʿamaluka?

He said: your companion today is your companion tomorrow in your grave, and your deed today is your deed tomorrow. Consider who your companion is and what your deed is.

وَقَالَ: احْفَظِ اللَّهَ عِنْدَ هَوَاكَ، يَحْفَظْكَ عِنْدَ لِقَاكَ.

Wa-qāla: iḥfaẓi Allāha ʿinda hawāka, yaḥfaẓka ʿinda liqāka.

He said: be mindful of God when facing your desire, and He will guard you when you meet Him.

وَقَالَ: تَعَوَّذْ بِاللَّهِ مِنْ عَمَلٍ ظَاهِرُهُ طَاعَةٌ، وَبَاطِنُهُ مَعْصِيَةٌ.

Wa-qāla: taʿawwadh bi-Allāhi min ʿamalin ẓāhiruhu ṭāʿatun, wa-bāṭinuhu maʿṣiyatun.

He said: seek God's protection from a deed whose outward form is obedience and whose inward reality is disobedience.

وَقَالَ: مَا تَرَكَ الْحَقُّ لِأَهْلِهِ سُرُورًا، وَلَا أَبْقَى الْبَاطِلُ لِأَهْلِهِ مِنَ الْآخِرَةِ نَصِيبًا.

Wa-qāla: mā taraka al-ḥaqqu li-ʾahlihi surūran, wa-lā ʾabqā al-bāṭilu li-ʾahlihi mina al-ʾākhirati naṣīban.

He said: truth leaves its people no carefree joy, and falsehood leaves its people no share of the next life.

وَقَالَ: مَنْ عَلِمَ مَا بَيْنَ يَدَيْهِ، هَانَ عَلَيْهِ مَا فِي يَدَيْهِ.

Wa-qāla: man ʿalima mā bayna yadayhi, hāna ʿalayhi mā fī yadayhi.

He said: whoever knows what lies ahead of him finds what is in his hands insignificant.

Source page 131

وَقَالَ: إِذَا أُكْمِلَتْ مَعْرِفَةُ الرَّجُلِ بِالدُّنْيَا تَعَجَّبَ مِنْ أَبْنَائِهَا، وَإِذَا عَمِيَ عَنْ مَعْرِفَةِ الْآخِرَةِ تَعَجَّبَ مِنْ أَبْنَائِهَا.

Wa-qāla: ʾidhā ʾukmilat maʿrifatu al-rajuli bi-al-dunyā taʿajjaba min ʾabnāʾihā, wa-ʾidhā ʿamiya ʿan maʿrifati al-ʾākhirati taʿajjaba min ʾabnāʾihā.

He said: when a person's knowledge of this world is perfected, he marvels at its devotees. When he is blind to knowledge of the next life, he marvels at its devotees.

وَقَالَ: مَنْ عَرَفَ الدُّنْيَا قَاطَعَهَا، وَمَنْ لَمْ يَعْرِفْهَا انْقَطَعَ إِلَيْهَا. وَمَنْ عَرَفَ الْآخِرَةَ انْقَطَعَ إِلَيْهَا، وَمَنْ لَمْ يَعْرِفْهَا قَاطَعَهَا.

Wa-qāla: man ʿarafa al-dunyā qāṭaʿahā, wa-man lam yaʿrifhā inqaṭaʿa ʾilayhā. Wa-man ʿarafa al-ʾākhirata inqaṭaʿa ʾilayhā, wa-man lam yaʿrifhā qāṭaʿahā.

He said: whoever knows this world breaks with it; whoever does not know it devotes himself to it. Whoever knows the next life devotes himself to it; whoever does not know it breaks with it.

وَقَالَ: أَقَلُّ الشَّهَوَاتِ لَكَ نَفْعًا فِي الدُّنْيَا أَضَرُّهَا عَلَيْكَ فِي الْآخِرَةِ، وَأَقَلُّ شَهَوَاتِ الْآخِرَةِ مُؤْنَةً عَلَيْكَ فِي الدُّنْيَا أَرَدُّهَا عَلَيْكَ فِي الْآخِرَةِ.

Wa-qāla: ʾaqallu al-shahawāti laka nafʿan fī al-dunyā ʾaḍarruhā ʿalayka fī al-ʾākhirati, wa-ʾaqallu shahawāti al-ʾākhirati muʾnatan ʿalayka fī al-dunyā ʾaradduhā ʿalayka fī al-ʾākhirati.

He said: the desires that benefit you least in this world harm you most in the next. The desires for the next life that cost you least in this world bring you the greatest return in the next.

وَقَالَ: [مَا] أَيْسَرَ الْأَمْرَ عَلَى مَنِ احْتَسَبَ بِنَفْسِهِ عَنْ مُنَافَسَةِ أَهْلِ الْعِزِّ فِي عِزِّهِمْ، فَقَدْ هُدِيَ إِلَى الْمُرْتَقَى الَّذِي ارْتَقَى مِنْهُ الْمُحِبُّونَ لِقُرْبِ اللَّهِ عَزَّ وَجَلَّ.

Wa-qāla: [mā] ʾaysara al-ʾamra ʿalā mani iḥtasaba binafsihi ʿan munāfasati ʾahli al-ʿizzi fī ʿizzihim, fa-qad hudiya ʾilā al-murtaqā alladhī irtaqā minhu al-muḥibbūna liqurbi Allāhi ʿazza wa-jalla.

He said: [how] easy the matter is for someone who devotes himself in hope of reward rather than competing with people of status for their status! He has been guided to the ascent by which lovers rose to nearness to God, mighty and majestic.

وَقَالَ: اخْتِيَارُ الْعَبْدِ لِلْعُبُودِيَّةِ شِفَاءٌ، وَبَرْدٌ عَلَى الْفُؤَادِ، وَجَلَاءٌ لِلْبَصَرِ.

Wa-qāla: ikhtiyāru al-ʿabdi li-al-ʿubūdiyyati shifāʾun, wa-bardun ʿalā al-fuʾādi, wa-jalāʾun li-al-baṣari.

He said: the servant's choice of servitude is healing, coolness for the heart, and clarity for sight.

وَقَالَ: طَلَبُ الْعَبْدِ لِلْحُرِّيَّةِ بَلَاءٌ يُغْشَى مِنْهُ الْبَصَرُ.

Wa-qāla: ṭalabu al-ʿabdi li-al-ḥurriyyati balāʾun yughshā minhu al-baṣaru.

He said: the servant's pursuit of independence is an affliction that clouds his sight.

وَقَالَ: الْعَامِلُ النَّاظِرُ عَمَلُهُ عَلَى الْمَحَبَّةِ، وَالْعَامِلُ السَّامِعُ غَيْرُ النَّاظِرِ عَمَلُهُ عَلَى الِاسْتِثْقَالِ. فَاعْمَلْ عَمَلَ مَنْ سَمِعَ فَفَهِمَ، وَنَظَرَ فَأَبْصَرَ، وَلَا تَعْمَلْ عَمَلَ مَنْ سَمِعَ وَلَمْ يَنْظُرْ.

Wa-qāla: al-ʿāmilu al-nāẓiru ʿamaluhu ʿalā al-maḥabbati, wa-al-ʿāmilu al-sāmiʿu ghayru al-nāẓiri ʿamaluhu ʿalā al-istithqāli. Fa-iʿmal ʿamala man samiʿa fa-fahima, wa-naẓara fa-ʾabṣara, wa-lā taʿmal ʿamala man samiʿa wa-lam yanẓur.

He said: the person who acts with insight acts with love. The person who hears but does not look acts with a sense of burden. Act as one who hears and understands, looks and sees, not as one who hears without looking.

وَقَالَ: رُبَّ نِعْمَةٍ تَصِيرُ عُقُوبَةً وَنِقْمَةً، وَرُبَّ عُقُوبَةٍ تَصِيرُ نِعْمَةً.

Wa-qāla: rubba niʿmatin taṣīru ʿuqūbatan wa-niqmatan, wa-rubba ʿuqūbatin taṣīru niʿmatan.

He said: many a blessing becomes punishment and affliction, and many a punishment becomes a blessing.

وَقَالَ: إِذَا أَرَدْتَ أَنْ تُحِبَّ شَيْئًا فَأَكْثِرْ ذِكْرَهُ، فَإِنَّ الذِّكْرَ وَالنِّسْيَانَ لَا يَجْتَمِعَانِ.

Wa-qāla: ʾidhā ʾaradta ʾan tuḥibba shayʾan fa-ʾakthir dhikrahu, fa-ʾinna al-dhikra wa-al-nisyāna lā yajtamiʿāni.

He said: if you want to love something, remember it often. Remembrance and forgetfulness do not coexist.

وَقَالَ: الْحَسَنَةُ الصَّادِقَةُ الْمَشْكُورَةُ يُثَابُ عَلَيْهَا صَاحِبُهَا فِي الْآخِرَةِ، وَيُزَادُ مِنْهَا فِي الدُّنْيَا، يُزَادُ لِلشُّكْرِ، وَيُثَابُ لِلصِّدْقِ.

Wa-qāla: al-ḥasanatu al-ṣādiqatu al-mashkūratu yuthābu ʿalayhā ṣāḥibuhā fī al-ʾākhirati, wa-yuzādu minhā fī al-dunyā, yuzādu li-al-shukri, wa-yuthābu li-al-ṣidqi.

He said: for a truthful good deed received with gratitude, its doer is rewarded in the next life and given more of it in this world: increase for gratitude, reward for truthfulness.

وَقَالَ: مِنْ أَنْفَعِ الْعِبَادَةِ أَنْ يُعَامِلَ الْعَبْدُ نَفْسَهُ بِاسْتِصْغَارِ الدُّنْيَا عِنْدَهَا.

Wa-qāla: min ʾanfaʿi al-ʿibādati ʾan yuʿāmila al-ʿabdu nafsahu bi-istiṣghāri al-dunyā ʿindahā.

He said: among the most beneficial forms of worship is for the servant to deal with his self by making the world seem small in its eyes.

وَقَالَ: وَمِنْ أَحْسَنِ الْعِبَادَةِ: أَنْ يَمْتَلِئَ قَلْبُ الْعَبْدِ مِنْ حُبِّ الطَّاعَةِ، فَإِذَا فَاضَ عَمِلَتِ الْجَوَارِحُ عَلَى قَدْرِ مَا رَأَتْ مِنَ الْقَلْبِ، فَرُبَّمَا كَانَتِ الْجَوَارِحُ فِي الْعِبَادَةِ وَالْقَلْبُ فِي الْبَطَالَةِ.

Wa-qāla: wa-min ʾaḥsani al-ʿibādati: ʾan yamtaliʾa qalbu al-ʿabdi min ḥubbi al-ṭāʿati, fa-ʾidhā fāḍa ʿamilati al-jawāriḥu ʿalā qadri mā raʾat mina al-qalbi, fa-rubbamā kānati al-jawāriḥu fī al-ʿibādati wa-al-qalbu fī al-baṭālati.

He said: among the finest forms of worship is for the servant's heart to fill with love of obedience. When it overflows, the limbs act according to what they see from the heart. Yet the limbs may be engaged in worship while the heart is idle.

Source page 132

قُلْتُ: وَكَيْفَ عِبَادَةُ الْقَلْبِ دُونَ الْجَوَارِحِ؟ وَكَيْفَ يَفِيضُ الْقَلْبُ بِالْعِبَادَةِ إِلَى الْجَوَارِحِ؟

Qultu: wa-kayfa ʿibādatu al-qalbi dūna al-jawāriḥi? Wa-kayfa yafīḍu al-qalbu bi-al-ʿibādati ʾilā al-jawāriḥi?

I asked, “How does the heart worship apart from the limbs? How does its worship overflow into them?”

قَالَ: أَنْ يَصِيرَ وِعَاءً لِلْهَمِّ وَالْحُزْنِ، وَالِافْتِقَارِ وَالْخَوْفِ، وَالنَّدَامَةِ وَالتَّوَاضُعِ وَالِاضْطِرَارِ إِلَى اللَّهِ عَزَّ وَجَلَّ، وَالنُّصْحِ لَهُ وَحُبِّ مَا يُحِبُّ اللَّهُ، وَبُغْضِ مَا يُبْغِضُ اللَّهُ.

Qāla: ʾan yaṣīra wiʿāʾan li-al-hammi wa-al-ḥuzni, wa-al-iftiqāri wa-al-khawfi, wa-al-nadāmati wa-al-tawāḍuʿi wa-al-iḍṭirāri ʾilā Allāhi ʿazza wa-jalla, wa-al-nuṣḥi lahu wa-ḥubbi mā yuḥibbu Allāhu, wa-bughḍi mā yubghiḍu Allāhu.

He replied, “By becoming a vessel for concern, sorrow, neediness, fear, remorse, humility, utter need for God, mighty and majestic, sincere devotion to Him, love for what He loves, and hatred for what He hates.”

فَإِذَا عَامَلَ اللَّهَ عَلَى هٰذَا قَلْبُهُ، هَاجَتِ الْجَوَارِحُ بِمِثْلِ مَا رَأَتْ مِنَ الْقَلْبِ، فَانْبَعَثَتْ عَلَى الطَّاعَةِ، وَإِنَّمَا يَكُونُ ذٰلِكَ مِنَ الْقَلْبِ إِذَا خَالَطَ سُوَيْدَاءَهُ مَا تَأْتِي بِهِ الْقِيَامَةُ.

Fa-ʾidhā ʿāmala Allāha ʿalā hādhā qalbuhu, hājati al-jawāriḥu bimithli mā raʾat mina al-qalbi, fa-inbaʿathat ʿalā al-ṭāʿati, wa-ʾinnamā yakūnu dhālika mina al-qalbi ʾidhā khālaṭa suwaydāʾahu mā taʾtī bihi al-qiyāmatu.

When his heart deals with God in this way, the limbs are stirred by what they see in it and rise to obedience. This happens in the heart only when what the Resurrection will bring penetrates its innermost core.

وَالْبَابُ الْآخَرُ: أَنْ يَمْتَلِئَ قَلْبُهُ مِنْ مَعْرِفَةِ نِعَمِ اللَّهِ عَزَّ وَجَلَّ، وَسُرُورِهِ بِاللَّهِ، وَأُنْسِهِ بِعِبَادَةِ اللَّهِ، وَشَوْقِهِ إِلَى مَحَابِّ اللَّهِ، وَحُبِّهِ لِلشُّكْرِ لِلَّهِ، وَرَجَائِهِ مَغْفِرَةَ اللَّهِ.

Wa-al-bābu al-ʾākharu: ʾan yamtaliʾa qalbuhu min maʿrifati niʿami Allāhi ʿazza wa-jalla, wa-surūrihi bi-Allāhi, wa-ʾunsihi biʿibādati Allāhi, wa-shawqihi ʾilā maḥābbi Allāhi, wa-ḥubbihi li-al-shukri li-llāhi, wa-rajāʾihi maghfirata Allāhi.

The other way is for his heart to fill with awareness of the blessings of God, mighty and majestic, joy in God, intimacy with worshiping Him, longing for what He loves, love of thanking Him, and hope for His forgiveness.

فَإِذَا عَامَلَ اللَّهَ بِهٰذَا مِنْ قَلْبِهِ، اشْتَاقَ إِلَى عِبَادَةِ الْجَوَارِحِ مَعَهُ، فَيَكُونُ عَامِلًا، وَفِي عَمَلِهِ أُنْسٌ وَسُرُورٌ وَحَلَاوَةٌ.

Fa-ʾidhā ʿāmala Allāha bi-hādhā min qalbihi, ishtāqa ʾilā ʿibādati al-jawāriḥi maʿahu, fa-yakūnu ʿāmilan, wa-fī ʿamalihi ʾunsun wa-surūrun wa-ḥalāwatun.

When he deals with God in this way from his heart, he longs for his limbs to worship alongside it. He acts, and in his action are intimacy, joy, and sweetness.

وَقَالَ: وَمِنْ أَشْرَفِ الْعِبَادَةِ أَنْ تُرَاقِبَ اللَّهَ بِمَا يُحِبُّ اللَّهُ، فَإِذَا فَتَرْتَ عَنْ ذٰلِكَ رَاقِبْهُ فِيمَا يَكْرَهُ، مُلْتَمِسًا الْعَوْدَ إِلَى الْحَالَةِ الْأُولَى الَّتِي كُنْتَ عَلَيْهَا، حَرِيصًا عَلَى ذٰلِكَ، فَيَحْدُثُ لَكَ حِينَئِذٍ إِلَيْهَا حَنِينٌ شَدِيدٌ، فَإِنَّهُ إِذَا رَآكَ كَذٰلِكَ تَحِنُّ وَتَحْرِصُ، رَدَّ عَلَيْكَ مَا سَلَبَكَ.

Wa-qāla: wa-min ʾashrafi al-ʿibādati ʾan turāqiba Allāha bimā yuḥibbu Allāhu, fa-ʾidhā fatarta ʿan dhālika rāqibhu fīmā yakrahu, multamisan al-ʿawda ʾilā al-ḥālati al-ʾūlā allatī kunta ʿalayhā, ḥarīṣan ʿalā dhālika, fa-yaḥduthu laka ḥīnaʾidhin ʾilayhā ḥanīnun shadīdun, fa-ʾinnahu ʾidhā raʾāka ka-dhālika taḥinnu wa-taḥriṣu, radda ʿalayka mā salabaka.

He said: among the noblest forms of worship is watching yourself before God in what He loves. If you slacken in this, watch yourself before Him regarding what He dislikes, eagerly seeking to return to your earlier state. An intense yearning for it will then arise within you. When He sees you yearning and striving in this way, He will restore what He took from you.

قَالَ: وَفِي هٰذِهِ الْمَسْأَلَةِ وَالَّتِي قَبْلَهَا، وَفِي جَمِيعِ الْأَعْمَالِ، عَلَى الْعَامِلِ أَنْ يَعْقِلَ مَا عَلَى الْقَلْبِ، وَمَا عَلَى جَوَارِحَ، فَيَبْدَأَ بِمَا عَلَى الْقَلْبِ، ثُمَّ بِمَا عَلَى الْجَوَارِحِ، فَإِنَّ الْقَلْبَ هُوَ الْأَصْلُ، وَالْجَوَارِحُ أَغْصَانٌ، وَلَا تَقُومُ الْأَغْصَانُ إِلَّا بِالْأَصْلِ.

Qāla: wa-fī hādhihi al-masʾalati wa-allatī qablahā, wa-fī jamīʿi al-ʾaʿmāli, ʿalā al-ʿāmili ʾan yaʿqila mā ʿalā al-qalbi, wa-mā ʿalā jawāriḥa, fa-yabdaʾa bimā ʿalā al-qalbi, thumma bimā ʿalā al-jawāriḥi, fa-ʾinna al-qalba huwa al-ʾaṣlu, wa-al-jawāriḥu ʾaghṣānun, wa-lā taqūmu al-ʾaghṣānu ʾillā bi-al-ʾaṣli.

He said: in this matter, the preceding one, and all deeds, the person acting must understand what is required of the heart and what of the limbs. He must begin with the heart, then the limbs. The heart is the root and the limbs are branches; branches stand only through the root.

قَالَ: وَمِنْ أَحْسَنِ الْأَخْلَاقِ أَنْ تَكُونَ سَجِيَّةُ الْعَبْدِ التَّوَاضُعَ، وَمِنْ أَحْسَنِ النَّعْتَاتِ الْإِحْسَانُ إِلَى مَنْ أَسَاءَ إِلَيْكَ.

Qāla: wa-min ʾaḥsani al-ʾakhlāqi ʾan takūna sajiyyatu al-ʿabdi al-tawāḍuʿa, wa-min ʾaḥsani al-naʿtāti al-ʾiḥsānu ʾilā man ʾasāʾa ʾilayka.

He said: among the finest traits is humility as the servant's natural disposition, and among the finest qualities is kindness to someone who has treated you badly.

وَقَالَ: اجْتَهِدْ وَلَا تَيْأَسْ، وَلَا تَقُلْ عِنْدَ ذِكْرِ الصَّالِحِينَ: لَوْلَا ذُنُوبِي لَرَجَوْتُ طَرِيقَةَ الصَّالِحِينَ، فَيُفَتِّرَكَ ذِكْرُ ذُنُوبِكَ عَنِ الْعَمَلِ، فَإِنَّ صَاحِبَ الْحِمْلِ الثَّقِيلِ أَوْلَى أَنْ يَجْتَهِدَ فِي إِسْقَاطِ مَا قَدْ حَمَلَ مِنَ الْمُخِفِّ الَّذِي لَيْسَ عَلَى ظَهْرِهِ شَيْءٌ.

Wa-qāla: ijtahid wa-lā tayʾas, wa-lā taqul ʿinda dhikri al-ṣāliḥīna: lawlā dhunūbī larajawtu ṭarīqata al-ṣāliḥīna, fa-yufattiraka dhikru dhunūbika ʿani al-ʿamali, fa-ʾinna ṣāḥiba al-ḥimli al-thaqīli ʾawlā ʾan yajtahida fī ʾisqāṭi mā qad ḥamala mina al-mukhiffi alladhī laysa ʿalā ẓahrihi shayʾun.

He said: strive and do not despair. When the righteous are mentioned, do not say, “Were it not for my sins, I would hope to follow their path,” letting the remembrance of your sins weaken your work. Someone carrying a heavy load has more reason to strive to throw it off than someone lightly burdened with nothing on his back.

Source page 133

وَقَالَ: إِنْ أَرَدْتَ أَنْ يَنْظُرَ اللَّهُ إِلَيْكَ بِالرَّحْمَةِ، فَانْظُرْ أَنْتَ إِلَى الصَّالِحِينَ بِالْغِبْطَةِ، وَإِلَى الْعَاصِينَ بِالرَّأْفَةِ.

Wa-qāla: ʾin ʾaradta ʾan yanẓura Allāhu ʾilayka bi-al-raḥmati, fa-unẓur ʾanta ʾilā al-ṣāliḥīna bi-al-ghibṭati, wa-ʾilā al-ʿāṣīna bi-al-raʾfati.

He said: if you want God to look upon you with mercy, look upon the righteous with admiring aspiration and upon sinners with compassion.

وَقَالَ: إِذَا وَقَعَ فِي قَلْبِ الْعَبْدِ الِاهْتِمَامُ بِالنَّفْسِ اشْتَدَّ خَوْفُهُ عَلَيْهَا، وَعَظُمَ رَجَاؤُهُ لِلنَّاسِ، وَإِذَا خَلَا قَلْبُهُ مِنْ هَمِّ نَفْسِهِ، حَسُنَ ظَنُّهُ بِهَا، وَعَظُمَ رَجَاؤُهُ لَهَا، وَخَافَ عَلَى النَّاسِ.

Wa-qāla: ʾidhā waqaʿa fī qalbi al-ʿabdi al-ihtimāmu bi-al-nafsi ishtadda khawfuhu ʿalayhā, wa-ʿaẓuma rajāʾuhu li-al-nāsi, wa-ʾidhā khalā qalbuhu min hammi nafsihi, ḥasuna ẓannuhu bihā, wa-ʿaẓuma rajāʾuhu lahā, wa-khāfa ʿalā al-nāsi.

He said: when concern for the self enters a servant's heart, his fear for it grows intense and his hope for other people grows great. When his heart is empty of concern for his self, he thinks well of it, has great hope for it, and fears for other people.

وَقَالَ: مَنْ طَالَتْ فِكْرَتُهُ فِي أَرْبَعَةِ أَشْيَاءَ أَوْرَثَتْهُ الْحُزْنَ وَالْهَمَّ، وَهِيَ تُؤَدِّي بَعْضُهَا إِلَى بَعْضٍ، وَكُلُّ خَصْلَةٍ مِنْهَا كَافِيَةٌ: إِذَا فَكَّرْتَ فِي عِلْمِ اللَّهِ فِيكَ، وَأَيْنَ اسْمُكَ فِي أُمِّ الْكِتَابِ، وَبِمَ يُخْتَمُ لَكَ، وَذَكَرْتَ ذُنُوبَكَ.

Wa-qāla: man ṭālat fikratuhu fī ʾarbaʿati ʾashyāʾa ʾawrathat-hu al-ḥuzna wa-al-hamma, wa-hiya tuʾaddī baʿḍuhā ʾilā baʿḍin, wa-kullu khaṣlatin minhā kāfiyatun: ʾidhā fakkarta fī ʿilmi Allāhi fīka, wa-ʾayna ismuka fī ʾummi al-kitābi, wa-bima yukhtamu laka, wa-dhakarta dhunūbaka.

He said: prolonged reflection on four things produces sorrow and concern. Each leads to another, and any one is enough: reflecting on God's knowledge of you, where your name stands in the Mother of the Book, how your life will end, and remembering your sins.

وَقَالَ: مَنْ طَالَتْ فِكْرَتُهُ فِي أَرْبَعَةِ أَشْيَاءَ أَوْرَثَتْهُ الْخَوْفَ وَالْخَشْيَةَ، وَهِيَ تُؤَدِّي بَعْضُهَا إِلَى بَعْضٍ، وَكُلُّ وَاحِدَةٍ مِنْهَا كَافِيَةٌ، مَنْ فَكَّرَ فِي الْمَوْتِ، وَسُرْعَةِ انْقِضَاءِ الْأَجَلِ، وَالْمَصِيرِ إِلَى الْقَبْرِ، وَالْوُقُوفِ لِلْحِسَابِ وَالنَّارِ الَّتِي لَا صَبْرَ لِأَحَدٍ عَلَيْهَا.

Wa-qāla: man ṭālat fikratuhu fī ʾarbaʿati ʾashyāʾa ʾawrathat-hu al-khawfa wa-al-khashyata, wa-hiya tuʾaddī baʿḍuhā ʾilā baʿḍin, wa-kullu wāḥidatin minhā kāfiyatun, man fakkara fī al-mawti, wa-surʿati inqiḍāʾi al-ʾajali, wa-al-maṣīri ʾilā al-qabri, wa-al-wuqūfi li-al-ḥisābi wa-al-nāri allatī lā ṣabra li-ʾaḥadin ʿalayhā.

He said: prolonged reflection on four things produces fear and awe. Each leads to another, and any one is enough: death and the swift end of one's allotted time, going to the grave, standing for the reckoning, and the Fire that no one can endure.

وَقَالَ: لَا تُنَازِعِ اللَّهَ فِي مَحَبَّتِهِ، فَتَكُونَ قَدْ عَامَلْتَهُ بِالْغَلَبَةِ.

Wa-qāla: lā tunāziʿi Allāha fī maḥabbatihi, fa-takūna qad ʿāmaltahu bi-al-ghalabati.

He said: do not contest with God over what He loves, thereby treating Him as someone to overpower.

وَقَالَ: لَا تُؤْثِرْ عَلَى اللَّهِ أَحَدًا، فَيَكِلَكَ إِلَى مَنْ آثَرْتَهُ عَلَيْهِ.

Wa-qāla: lā tuʾthir ʿalā Allāhi ʾaḥadan, fa-yakilaka ʾilā man ʾāthartahu ʿalayhi.

He said: do not prefer anyone to God, lest He leave you to the one you preferred to Him.

وَقَالَ: إِلَى مَتَى تَعُدُّ الشُّغْلَ عَوْنًا؟

Wa-qāla: ʾilā matā taʿuddu al-shughla ʿawnan?

He said: how long will you count distraction as help?

وَقَالَ: إِنْ لَمْ تَتْرُكْ مَا يُرْدِيكَ، أَقْبَلَ عَلَيْكَ مَنْ يُغْوِيكَ.

Wa-qāla: ʾin lam tatruk mā yurdīka, ʾaqbala ʿalayka man yughwīka.

He said: if you do not leave what brings you down, the one who leads you astray will come toward you.

وَقَالَ: إِذَا أَرَدْتَ أَنْ تَقْسِمَ صَدَقَةً أَوْ مَعْرُوفًا فِي النَّاسِ، أَوْ فِي سِوَاكَ قَرِيبٍ مِنْكَ، فَإِنَّمَا تَبْدَأُ أَقْرَبَهُمْ مِنْكَ مَنْزِلًا، وَأَشَدَّهُمْ إِلَى صَدَقَتِكَ فَقْرًا، ثُمَّ الَّذِي يَلِيهِ، وَلَمْ تَذْكُرْ بِصَدَقَتِكَ مَنْ بَعُدَ مِنْكَ، أَوِ اسْتَغْنَى عَنْ صَدَقَتِكَ.

Wa-qāla: ʾidhā ʾaradta ʾan taqsima ṣadaqatan ʾaw maʿrūfan fī al-nāsi, ʾaw fī siwāka qarībin minka, fa-ʾinnamā tabdaʾu ʾaqrabahum minka manzilan, wa-ʾashaddahum ʾilā ṣadaqatika faqran, thumma alladhī yalīhi, wa-lam tadhkur biṣadaqatika man baʿuda minka, ʾawi istaghnā ʿan ṣadaqatika.

He said: when you wish to distribute charity or kindness among people, or to someone else near you, you begin with those living closest and most in need of your charity, then the next. Your charity does not bring to mind someone far away or someone who has no need of it.

فَقَرِّبْ يَا أَخِي مَنْزِلَتَكَ مِنَ اللَّهِ، وَاكْشِفْ لَهُ عَنْ فَقْرِكَ إِلَيْهِ، يُنِلْكَ مَعْرُوفَهُ فِي أَوَّلِ مَنْ يَنَالُ. فَافْهَمْ يَا أَخِي إِنْ كُنْتَ تَفْهَمُ.

Fa-qarrib yā ʾakhī manzilataka mina Allāhi, wa-ikshif lahu ʿan faqrika ʾilayhi, yunilka maʿrūfahu fī ʾawwali man yanālu. Fa-ifham yā ʾakhī ʾin kunta tafhamu.

So, my brother, bring your station near to God and disclose your need for Him. He will grant you His kindness among the first to receive it. Understand, my brother, if you can understand.

Source page 134

وَقَالَ: لَوْ كَانَ لَكَ عَبِيدٌ أَرَدْتَ عِتْقَ بَعْضِهِمْ، أَلَيْسَ كُنْتَ تَبْدَأُ بِأَعْدَلِهِمْ سِيرَةً، وَأَنْصَحِهِمْ لَكَ وَأَخْدَمِهِمْ؟

Wa-qāla: law kāna laka ʿabīdun ʾaradta ʿitqa baʿḍihim, ʾalaysa kunta tabdaʾu bi-ʾaʿdalihim sīratan, wa-ʾanṣaḥihim laka wa-ʾakhdamihim?

He said: if you had slaves and wished to free some of them, would you not begin with those most upright in conduct, most loyal to you, and most devoted to your service?

وَقَالَ: إِنَّكَ إِنْ لَمْ تَتْرُكْ مَا يَكْرَهُهُ اللَّهُ لَمْ يَذْكُرْكَ فِيمَنْ يُحِبُّهُ.

Wa-qāla: ʾinnaka ʾin lam tatruk mā yakrahuhu Allāhu lam yadhkurka fīman yuḥibbuhu.

He said: if you do not abandon what God dislikes, He will not name you among those He loves.

وَقَالَ: ابْذُلْ لِلَّهِ مَا أَغْنَاكَ عَنْهُ، يَبْذُلْ لَكَ لَا غِنَى بِكَ عَنْهُ.

Wa-qāla: ubdhul li-llāhi mā ʾaghnāka ʿanhu, yabdhul laka lā ghinā bika ʿanhu.

He said: offer God what He has enabled you to do without, and He will give you what you cannot do without.

وَقَالَ: مَنْ كَانَ يُحِبُّ الْقُرْبَ مِنَ اللَّهِ، فَلْيَتْرُكْ مَا يُبَاعِدُ مِنَ اللَّهِ تَعَالَى.

Wa-qāla: man kāna yuḥibbu al-qurba mina Allāhi, fa-l-yatruk mā yubāʿidu mina Allāhi taʿālā.

He said: whoever loves nearness to God should abandon what distances him from God Most High.

وَقَالَ: اجْعَلْ بَصَرَكَ بَيْنَ يَدَيْكَ، فَإِنَّ الَّذِي وَرَاءَكَ قَدْ جُزْتَهُ.

Wa-qāla: ijʿal baṣaraka bayna yadayka, fa-ʾinna alladhī warāʾaka qad juztahu.

He said: keep your gaze ahead, for you have already passed what lies behind you.

وَقَالَ: إِنَّكَ لَوْ رَأَيْتَ مَنْ بَاعَ نَصِيبَهُ مِنَ الْآخِرَةِ بِنَصِيبِ غَيْرِهِ مِنَ الدُّنْيَا، لَعَجِبْتَ مِنْهُ، فَبِعْ أَنْتَ نَصِيبَ غَيْرِكَ مِنَ الدُّنْيَا بِنَصِيبِكَ مِنَ الْجَنَّةِ، فَإِنَّ الَّذِي يَبْقَى مِنْكَ إِنَّمَا هُوَ رِزْقُ غَيْرِكَ.

Wa-qāla: ʾinnaka law raʾayta man bāʿa naṣībahu mina al-ʾākhirati binaṣībi ghayrihi mina al-dunyā, laʿajibta minhu, fa-biʿ ʾanta naṣība ghayrika mina al-dunyā binaṣībika mina al-jannati, fa-ʾinna alladhī yabqā minka ʾinnamā huwa rizqu ghayrika.

He said: if you saw someone sell his share of the next life for someone else's share of this world, you would marvel at him. So sell another's share of this world for your own share of Paradise: what remains after you is only someone else's provision.

وَقَالَ: لَا تَطْلُبِ الْمَحْمَدَةَ مِمَّنْ يَمُوتُ، فَتَلْحَقَكَ الْمَذَمَّةُ مِمَّنْ لَا يَمُوتُ.

Wa-qāla: lā taṭlubi al-maḥmadata mimman yamūtu, fa-talḥaqaka al-madhammatu mimman lā yamūtu.

He said: do not seek commendation from one who dies, lest blame reach you from the One who does not die.

وَقَالَ: اتْرُكْ خَوْفَ الدُّنْيَا، تَأْمَنْ الْآخِرَةَ، وَاطْلُبْ أَمْنَ الْآخِرَةِ بِخَوْفِ الدُّنْيَا.

Wa-qāla: utruk khawfa al-dunyā, taʾman al-ʾākhirata, wa-uṭlub ʾamna al-ʾākhirati bikhawfi al-dunyā.

He said: leave fear of worldly things and be safe in the next life; seek safety in the next life through fear during this life.

وَقَالَ: إِذَا عَرَضَتْ لَكَ شَهْوَةٌ فَاذْكُرِ الْعَاقِبَةَ، فَكَمْ مِنْ شَهْوَةٍ ذَهَبَتْ عَنْكَ لَذَّتُهَا، وَبَقِيَتْ عَلَيْكَ حَسْرَتُهَا.

Wa-qāla: ʾidhā ʿaraḍat laka shahwatun fa-udhkuri al-ʿāqibata, fa-kam min shahwatin dhahabat ʿanka ladhdhatuhā, wa-baqiyat ʿalayka ḥasratuhā.

He said: when a desire presents itself, remember the outcome. How many desires have lost their pleasure for you while leaving you their regret!

وَقَالَ: إِنَّ الَّذِي يُفْسِدُ عَلَيْكَ الْآخِرَةَ هُوَ الَّذِي لَا تَحْتَاجُ إِلَيْهِ فِي الدُّنْيَا، فَمَا رَاحَتُكَ إِلَيْهِ؟

Wa-qāla: ʾinna alladhī yufsidu ʿalayka al-ʾākhirata huwa alladhī lā taḥtāju ʾilayhi fī al-dunyā, fa-mā rāḥatuka ʾilayhi?

He said: what ruins the next life for you is what you do not need in this world. What comfort, then, do you find in it?

وَقَالَ: لَوْ رَأَيْتَ رَجُلًا بَيْنَ جَمَاعَةٍ، وَكُلُّ وَاحِدٍ يَكِيدُهُ بِأَلْوَانِ الْمَكَايِدِ، ثُمَّ لَمْ تَرَهُ يَتَضَرَّعُ وَيَسْتَكِينُ، وَيَنْقَطِعُ إِلَى مَنْ يَرْجُو نَجَاتَهُ، لَسَفَّهْتَ رَأْيَهُ وَعَقْلَهُ، فَلَا تَكُونُ أَنْتَ هُوَ.

Wa-qāla: law raʾayta rajulan bayna jamāʿatin, wa-kullu wāḥidin yakīduhu bi-ʾalwāni al-makāyidi, thumma lam tarahu yataḍarraʿu wa-yastakīnu, wa-yanqaṭiʿu ʾilā man yarjū najātahu, lasaffahta raʾyahu wa-ʿaqlahu, fa-lā takūnu ʾanta huwa.

He said: if you saw a man among a group, each plotting against him in different ways, yet did not see him plead, humble himself, and devote himself to the one from whom he hoped for rescue, you would judge his judgment and understanding foolish. Do not be that man yourself.

وَقَالَ: مَا وَجَدَ أَحَدٌ مِنْ صَاحِبِهِ رَائِحَةً أَطْيَبَ مِنْ رَائِحَةِ حُسْنِ الْخُلُقِ.

Wa-qāla: mā wajada ʾaḥadun min ṣāḥibihi rāʾiḥatan ʾaṭyaba min rāʾiḥati ḥusni al-khuluqi.

He said: no one has found in his companion a fragrance sweeter than that of good character.

وَقَالَ: إِنَّ لَكَ فِي خِصَالٍ ثَلَاثٍ شُغْلًا عَمَّا سِوَاهَا: فِي مُرَاقَبَتِكَ رَبَّكَ، وَمُحَاسَبَتِكَ نَفْسَكَ وَمُذَاكَرَتِكَ ذَنْبَكَ.

Wa-qāla: ʾinna laka fī khiṣālin thalāthin shughlan ʿammā siwāhā: fī murāqabatika rabbaka, wa-muḥāsabatika nafsaka wa-mudhākaratika dhanbaka.

He said: three things give you enough occupation to leave all others: watchful awareness of your Lord, calling your self to account, and recalling your sin.

Source pages 134–135

وَقَالَ: اصْرِفْ عَنْكَ عَوَارِضَ الشَّهَوَاتِ بِالْحُزْنِ وَالنَّدَامَةِ عَلَى الشَّهَوَاتِ الْمَاضِيَةِ، الَّتِي قَدِ انْقَضَتْ عَنْكَ لَذَّتُهَا، وَبَقِيَتْ عَلَيْكَ تَبِعَاتُهَا، وَأَلْقِ عَنْ قَلْبِكَ الْهَمَّ، تَصْدِيقًا بِوَعْدِ اللَّهِ تَعَالَى، وَأَلْزِمْ قَلْبَكَ الْخَوْفَ، حَذَرَ الْوَعِيدِ لِلَّهِ تَعَالَى،

Wa-qāla: iṣrif ʿanka ʿawāriḍa al-shahawāti bi-al-ḥuzni wa-al-nadāmati ʿalā al-shahawāti al-māḍiyati, allatī qadi inqaḍat ʿanka ladhdhatuhā, wa-baqiyat ʿalayka tabiʿātuhā, wa-ʾalqi ʿan qalbika al-hamma, taṣdīqan biwaʿdi Allāhi taʿālā, wa-ʾalzim qalbaka al-khawfa, ḥadhara al-waʿīdi li-llāhi taʿālā,

He said: turn away passing desires through sorrow and remorse over past desires whose pleasure has ended while their consequences remain upon you. Cast anxiety from your heart by believing the promise of God Most High. Keep fear in your heart, dreading the warning of God Most High.

Source page 135

وَتَوَاضَعْ لَهُ افْتِقَارًا إِلَى رَحْمَتِهِ، وَاسْتِصْغَارًا لِنَفْسِكَ عِنْدَ ذِكْرِ عَظَمَتِهِ، وَانْفِ عَنْكَ التَّزَيُّنَ لِلنَّاسِ، إِيثَارًا لِمَحَبَّتِهِ،

wa-tawāḍaʿ lahu iftiqāran ʾilā raḥmatihi, wa-istiṣghāran linafsika ʿinda dhikri ʿaẓamatihi, wa-infi ʿanka al-tazayyuna li-al-nāsi, ʾīthāran limaḥabbatihi,

Be humble before Him out of need for His mercy and a lowly estimate of yourself when recalling His greatness. Dismiss self-adornment for people in preference for His love.

وَاسْتَوْجِبِ اسْمَ الشُّكْرِ لَهُ عَلَى إِحْسَانِهِ إِلَيْكَ بِالْمَحَبَّةِ مِنْكَ لِعِبَادَتِهِ، وَاسْتَوْجِبِ اسْمَ الْخَوْفِ مِنْهُ بِالْكَرَاهَةِ مِنْكَ لِمَعَاصِيهِ، وَاسْتَوْجِبْ نِعْمَةَ مَعْرِفَتِهِ بِحُبِّكَ لِمُرَاقَبَتِهِ، وَاسْتَوْجِبِ اسْمَ الْحُبِّ لِمُرَاقَبَتِهِ بِالْأُنْسِ بِهِ دُونَ خَلْقِهِ.

wa-istawjibi isma al-shukri lahu ʿalā ʾiḥsānihi ʾilayka bi-al-maḥabbati minka liʿibādatihi, wa-istawjibi isma al-khawfi minhu bi-al-karāhati minka limaʿāṣīhi, wa-istawjib niʿmata maʿrifatihi biḥubbika limurāqabatihi, wa-istawjibi isma al-ḥubbi limurāqabatihi bi-al-ʾunsi bihi dūna khalqihi.

Deserve the name of gratitude for His goodness to you by loving to worship Him; deserve the name of fear of Him by disliking disobedience to Him; deserve the blessing of knowing Him by loving watchful awareness of Him; and deserve the name of love for that watchfulness by finding intimacy with Him rather than His creation.

وَقَالَ: إِنَّ لِلنَّاسِ مَنَازِلَ وَدَرَجَاتٍ، فَمَنْ نَظَرَ بِعَيْنَيْ قَلْبِهِ أَبْصَرَ دَرَجَاتِهِمْ وَمَنَازِلَهُمْ فِي طَرِيقِ الْآخِرَةِ، كَمَا أَبْصَرَ بِعَيْنَيْ رَأْسِهِ مَنَازِلَ وَدَرَجَاتِ أَهْلِ الدُّنْيَا.

Wa-qāla: ʾinna li-al-nāsi manāzila wa-darajātin, fa-man naẓara biʿaynay qalbihi ʾabṣara darajātihim wa-manāzilahum fī ṭarīqi al-ʾākhirati, kamā ʾabṣara biʿaynay raʾsihi manāzila wa-darajāti ʾahli al-dunyā.

He said: people have stations and degrees. Whoever looks with the eyes of his heart sees their degrees and stations on the path to the next life, just as with the eyes in his head he sees the stations and degrees of worldly people.

وَلَا يَسْتَحِقُّ أَحَدٌ مَنْزِلَةً مِنْ مَنَازِلِ الدُّنْيَا وَالْآخِرَةِ بِمَعْرِفَةِ قَلْبِهِ، وَلَا بِذِكْرِ لِسَانِهِ، وَلٰكِنْ بِعَمَلِ أَهْلِهَا، وَالْقِيَامِ بِشُرُوطِهَا، وَكَمَا لَا يَنْفَعُ الْفَقِيرَ مَعْرِفَتُهُ بِيَسَارِ الْمُوسِرِ، وَمَا يَمْلِكُ مِنَ النَّعِيمِ، وَأَلْوَانِ الْأَطْعِمَةِ وَالْأَفْرِشَةِ وَاللِّبَاسِ، كَذٰلِكَ لَا تَنْفَعُكَ مَعْرِفَتُكَ بِأَعْمَالِ الصَّالِحِينَ وَأَنْتَ غَيْرُ عَامِلٍ بِمِثْلِ عَمَلِهِمْ، بَلْ هُوَ حُجَّةٌ عَلَيْكَ، وَاللَّهَ نَسْأَلُ التَّوْفِيقَ بِرَحْمَتِهِ.

Wa-lā yastaḥiqqu ʾaḥadun manzilatan min manāzili al-dunyā wa-al-ʾākhirati bimaʿrifati qalbihi, wa-lā bidhikri lisānihi, wa-lākin biʿamali ʾahlihā, wa-al-qiyāmi bishurūṭihā, wa-kamā lā yanfaʿu al-faqīra maʿrifatuhu biyasāri al-mūsiri, wa-mā yamliku mina al-naʿīmi, wa-ʾalwāni al-ʾaṭʿimati wa-al-ʾafrishati wa-al-libāsi, ka-dhālika lā tanfaʿuka maʿrifatuka bi-ʾaʿmāli al-ṣāliḥīna wa-ʾanta ghayru ʿāmilin bimithli ʿamalihim, bal huwa ḥujjatun ʿalayka, wa-Allāha nasʾalu al-tawfīqa biraḥmatihi.

No one earns a station in this world or the next merely through knowledge in the heart or mention on the tongue, but by doing the deeds of its people and fulfilling its requirements. Just as knowing a wealthy person's prosperity, his comforts, varied foods, furnishings, and clothing does not benefit a poor person, knowing the deeds of the righteous does not benefit you while you fail to act as they do. Rather, it is evidence against you. We ask God, in His mercy, for enabling grace.

Source page 136

مِنْ عُيُونِ الْمَعْرِفَةِ

Min ʿuyūni al-maʿrifati

Choice insights into knowledge

اخْتِبَارُ النَّفْسِ

Ikhtibāru al-nafsi

Testing the self

يُرْوَى عَنْ حَكِيمٍ أَنَّهُ سُئِلَ عَنِ امْتِحَانِ النَّفْسِ فِي الصِّدْقِ، حَتَّى يَعْلَمَ الْعَبْدُ أَصَادِقَةٌ هِيَ أَمْ غَيْرُ صَادِقَةٍ، فَقَالَ:

Yurwā ʿan ḥakīmin ʾannahu suʾila ʿani imtiḥāni al-nafsi fī al-ṣidqi, ḥattā yaʿlama al-ʿabdu ʾaṣādiqatun hiya ʾam ghayru ṣādiqatin, fa-qāla:

It is related that a sage was asked about testing the self's truthfulness so that the servant might know whether it is truthful or not. He replied:

إِذَا عَلِمَ الْعَبْدُ أَنَّ أَحْسَدَ حَاسِدٍ لَهُ، وَأَعْدَى عَدُوٍّ لَهُ، نَالَ بِعِلْمِهِ ثَنَاءً وَجَاهًا فِي النَّاسِ، وَيَكُونُ مَسْتُورًا عَلَى النَّاسِ عَمَلُهُ، وَيَلْزَمُهُ هُوَ بِعَمَلِهِ الْخَالِصِ رِيَاءٌ عِنْدَ النَّاسِ، وَسُقُوطُ مَنْزِلَتِهِ عِنْدَهُمْ، فَإِنْ سَخَتْ نَفْسُهُ بِذٰلِكَ، وَأَحَبَّتْ إِنْفَاذَ الْعَمَلِ، فَهُوَ عَلَامَةُ الصِّدْقِ، حَتَّى يَرِدَ عَلَيْهِ مِنْ ذَمِّ النَّاسِ لَهُ، وَإِقَامَةِ جَاهِ حَاسِدِهِ وَعَدُوِّهِ مَا يَعْلَمُ بُطْلَانَهُ.

ʾIdhā ʿalima al-ʿabdu ʾanna ʾaḥsada ḥāsidin lahu, wa-ʾaʿdā ʿaduwwin lahu, nāla biʿilmihi thanāʾan wa-jāhan fī al-nāsi, wa-yakūnu mastūran ʿalā al-nāsi ʿamaluhu, wa-yalzamuhu huwa biʿamalihi al-khāliṣi riyāʾun ʿinda al-nāsi, wa-suqūṭu manzilatihi ʿindahum, fa-ʾin sakhat nafsuhu bi-dhālika, wa-ʾaḥabbat ʾinfādha al-ʿamali, fa-huwa ʿalāmatu al-ṣidqi, ḥattā yarida ʿalayhi min dhammi al-nāsi lahu, wa-ʾiqāmati jāhi ḥāsidihi wa-ʿaduwwihi mā yaʿlamu buṭlānahu.

Suppose the servant knows that his most envious rival and bitterest enemy has gained praise and standing among people through his knowledge, while his own deed remains hidden from them. His sincere deed brings him an accusation of showing off and a loss of standing in their eyes. If his self willingly accepts this and loves to carry the deed through, that is a sign of truthfulness, even as he receives people's blame and sees his envious enemy's status established on grounds he knows to be false.

فَإِنْ لَمْ تُحْدِثِ النَّفْسُ عِنْدَ ذٰلِكَ خَوَاطِرَ النَّدَامَةِ، وَمَضَتْ عَلَى مَحَبَّتِهَا لِلْعَمَلِ، فَبَارَكَ اللَّهُ فِيهَا، وَهُوَ وَاللَّهِ الصِّدْقُ بِعَيْنِهِ، وَهُوَ عَامِلٌ لِلَّهِ حَقًّا، وَعَمَلُهُ لِمَا بَعْدَ الْمَوْتِ مُخْلِصًا.

Fa-ʾin lam tuḥdithi al-nafsu ʿinda dhālika khawāṭira al-nadāmati, wa-maḍat ʿalā maḥabbatihā li-al-ʿamali, fa-bāraka Allāhu fīhā, wa-huwa wa-Allāhi al-ṣidqu biʿaynihi, wa-huwa ʿāmilun li-llāhi ḥaqqan, wa-ʿamaluhu limā baʿda al-mawti mukhliṣan.

If the self then produces no thoughts of regret and continues in its love for the deed, may God bless it! By God, this is truthfulness itself. He truly acts for God, sincerely directing his work toward what comes after death.

كَيْفَ يَكُونُ شُكْرُ النِّعَمِ

Kayfa yakūnu shukru al-niʿami

How gratitude for blessings is shown

قُلْتُ: أَخْبِرْنِي عَنْ قَوْلِ النَّاسِ: شُكْرُ النِّعْمَةِ مَعْرِفَتُهَا.

Qultu: ʾakhbirnī ʿan qawli al-nāsi: shukru al-niʿmati maʿrifatuhā.

I asked, “Tell me about people's saying that gratitude for a blessing is recognizing it.”

قَالَ: شُكْرُهَا: مَعْرِفَتُهَا عَلَى قَدْرِ مَوْقِعِهَا مِنْ قَلْبِهِ، بِتَعْظِيمِهَا وَتَعْظِيمِ إِحْسَانِ الْمُنْعِمِ عَلَيْهِ بِهَا، وَلَا يَكُونُ مُعَظِّمًا لَهَا حَتَّى يَكُونَ رَاغِبًا فِيهَا، وَلَا يَكُونُ رَاغِبًا فِيهَا حَتَّى يَعْرِفَ حَاجَتَهُ إِلَيْهَا، وَلَا يَعْقِلُ حَاجَتَهُ إِلَيْهَا إِلَّا بِتَدَبُّرِ عَوَاقِبِ الْأُمُورِ، وَسُرْعَةِ الْمَصِيرِ إِلَيْهَا، وَشِدَّةِ حَاجَتِهِ إِلَى مَا يَقْدَمُ عَلَيْهِ.

Qāla: shukruhā: maʿrifatuhā ʿalā qadri mawqiʿihā min qalbihi, bitaʿẓīmihā wa-taʿẓīmi ʾiḥsāni al-munʿimi ʿalayhi bihā, wa-lā yakūnu muʿaẓẓiman lahā ḥattā yakūna rāghiban fīhā, wa-lā yakūnu rāghiban fīhā ḥattā yaʿrifa ḥājatahu ʾilayhā, wa-lā yaʿqilu ḥājatahu ʾilayhā ʾillā bitadabburi ʿawāqibi al-ʾumūri, wa-surʿati al-maṣīri ʾilayhā, wa-shiddati ḥājatihi ʾilā mā yaqdamu ʿalayhi.

He replied, “Gratitude for it is recognizing it in proportion to the place it holds in the heart, by valuing it and valuing the goodness of the One who bestowed it. A person does not value it until he desires it, nor desire it until he recognizes his need for it. He understands that need only by contemplating the outcomes of affairs, how swiftly he is approaching them, and his great need for what he is coming to.”

فَعِنْدَ ذٰلِكَ تَعْظُمُ النِّعْمَةُ عِنْدَهُ مِنَ الْمُنْعِمِ عَلَيْهِ بِهَا، وَيَعْرِفُ امْتِنَانَهُ وَإِحْسَانَهُ إِلَيْهِ فِيهَا، فَعِنْدَ ذٰلِكَ يَشْتَهِي الزِّيَادَةَ مِنْهَا، وَإِذَا عَلِمَ اللَّهُ تَبَارَكَ وَتَعَالَى ذٰلِكَ مِنْهُ زَادَهُ مِنْهَا.

Fa-ʿinda dhālika taʿẓumu al-niʿmatu ʿindahu mina al-munʿimi ʿalayhi bihā, wa-yaʿrifu imtinānahu wa-ʾiḥsānahu ʾilayhi fīhā, fa-ʿinda dhālika yashtahī al-ziyādata minhā, wa-ʾidhā ʿalima Allāhu tabāraka wa-taʿālā dhālika minhu zādahu minhā.

Then the blessing from its Giver becomes great in his eyes, and he recognizes His favor and goodness to him through it. He desires more of it, and when God, blessed and exalted is He, knows this of him, He grants him more.

وَفِي الْجُمْلَةِ: إِنَّهُ مَنْ رُزِقَ شَيْئًا يَرْجُو بِهِ مَرْضَاةَ رَبِّهِ، وَالنَّجَاةَ مِنَ النَّارِ، عَظُمَ فِي عَيْنِهِ، وَشَوَّقَ الْقَلْبَ إِلَى الْمُعْطِي.

Wa-fī al-jumlati: ʾinnahu man ruziqa shayʾan yarjū bihi marḍāta rabbihi, wa-al-najāta mina al-nāri, ʿaẓuma fī ʿaynihi, wa-shawwaqa al-qalba ʾilā al-muʿṭī.

In short, when someone is granted something through which he hopes for his Lord's pleasure and deliverance from the Fire, it becomes great in his eyes and makes his heart long for the Giver.

وَلَا يَكُونُ شَاكِرًا لِنِعَمِ الدُّنْيَا كُلِّهَا حَتَّى يَكُونَ شَاكِرًا لِنِعَمِ الْآخِرَةِ، وَ[لَا] لِمَا تُحِبُّ نَفْسُهُ حَتَّى يَكُونَ شَاكِرًا لِمَا يُحِبُّ اللَّهُ، وَلَا يَكُونُ شَاكِرًا لِلنَّاسِ، وَلَيْسَ بِشَاكِرٍ لِلَّهِ.

Wa-lā yakūnu shākiran liniʿami al-dunyā kullihā ḥattā yakūna shākiran liniʿami al-ʾākhirati, wa-[lā] limā tuḥibbu nafsuhu ḥattā yakūna shākiran limā yuḥibbu Allāhu, wa-lā yakūnu shākiran li-al-nāsi, wa-laysa bishākirin li-llāhi.

He is not grateful for all the blessings of this world until he is grateful for the blessings of the next, and [not] for what his self loves until he is grateful for what God loves. He cannot be grateful to people while ungrateful to God.

Source page 137

الِاعْتِبَارُ بِمَا قَبْلَ الْوِلَادَةِ وَمَا بَعْدَ الْمَوْتِ

Al-iʿtibāru bimā qabla al-wilādati wa-mā baʿda al-mawti

Taking a lesson from before birth and after death

مَنْ عَلِمَ أَنَّهُ لَا يَمْلِكُ مِنْ نَفْسِهِ إِلَّا كَمَا كَانَ يَمْلِكُ قَبْلَ أَنْ يُولَدَ، وَكَمَا يَمْلِكُ بَعْدَ أَنْ يَمُوتَ، فَقَدْ أَنْزَلَ نَفْسَهُ مَنْزِلَةَ الضَّعْفِ وَالْفَقْرِ فِي التَّوَاضُعِ وَالِاسْتِكَانَةِ، وَمَنْ لَمْ يُنْزِلْ نَفْسَهُ ذٰلِكَ الْمَنْزِلَ، وَلَمْ يَعْلَمْ أَنَّ ذٰلِكَ كَذٰلِكَ عِلْمًا يَقِينًا، فَقَدِ اسْتَحَقَّ طَرِيقَةَ الْجَاهِلِينَ، وَاسْتَوْجَبَ عُقُوبَةَ الْمُسْتَدْرَجِينَ.

Man ʿalima ʾannahu lā yamliku min nafsihi ʾillā kamā kāna yamliku qabla ʾan yūlada, wa-kamā yamliku baʿda ʾan yamūta, fa-qad ʾanzala nafsahu manzilata al-ḍaʿfi wa-al-faqri fī al-tawāḍuʿi wa-al-istikānati, wa-man lam yunzil nafsahu dhālika al-manzila, wa-lam yaʿlam ʾanna dhālika ka-dhālika ʿilman yaqīnan, fa-qadi istaḥaqqa ṭarīqata al-jāhilīna, wa-istawjaba ʿuqūbata al-mustadrajīna.

Whoever knows that he has no more power over himself than he had before birth or will have after death has placed his self in the station of weakness and poverty, with humility and submission. Whoever has not placed himself there and does not know this with certainty has deserved the path of the ignorant and incurred the punishment of those led gradually to ruin.

اسْتَحْيِ مِنَ اللَّهِ وَحْدَهُ

Istaḥyi mina Allāhi waḥdahu

Feel shame before God alone

وَقَالَ: إِذَا حَمَلْتَ وِعَاءً مِنْ أَوْعِيَةِ الشَّرِّ، [فَإِنَّكَ] تَرْتَعِدُ خَوْفًا أَنْ يَبْدُوَ لِلنَّاسِ شَيْءٌ مِمَّا فِيهِ مِنَ الشَّرِّ، فَمَتَى يَصْلُحُ مَا بَيْنَكَ وَبَيْنَ اللَّهِ؟ هَيْهَاتَ.

Wa-qāla: ʾidhā ḥamalta wiʿāʾan min ʾawʿiyati al-sharri, [fa-ʾinnaka] tartaʿidu khawfan ʾan yabduwa li-al-nāsi shayʾun mimmā fīhi mina al-sharri, fa-matā yaṣluḥu mā baynaka wa-bayna Allāhi? Hayhāta.

He said: if you carry a vessel of evil, [you] tremble for fear that people may see some of the evil within it. When, then, will what lies between you and God become sound? How far away that is!

اذْكُرِ الْمَوْتَ كَالْعَبْدِ السُّوءِ الَّذِي لَا يَسْتَحِي مِنْ مَوْلَاهُ، وَلَا يَرْجِعُ عَنْ مَسَاوِئِهِ، وَلَا يَعْرِفُ إِحْسَانَهُ إِلَيْهِ إِلَّا عِنْدَ الْحِسَابِ وَالْعِقَابِ، وَاذْكُرِ الْمَوْتَ وَمَا بَعْدَ الْمَوْتِ.

Udhkuri al-mawta ka-al-ʿabdi al-sūʾi alladhī lā yastaḥī min mawlāhu, wa-lā yarjiʿu ʿan masāwiʾihi, wa-lā yaʿrifu ʾiḥsānahu ʾilayhi ʾillā ʿinda al-ḥisābi wa-al-ʿiqābi, wa-udhkuri al-mawta wa-mā baʿda al-mawti.

Remember death like the bad servant who feels no shame before his master, does not turn back from his misdeeds, and recognizes his master's goodness only at the reckoning and punishment. Remember death and what follows it.

وَقَالَ: مَا ظَنُّكَ بِمَنْ يَكْرَهُ أَنْ يَطَّلِعَ النَّاسُ مِنْهُ عَلَى مَا يَكْرَهُ اللَّهُ، وَلَا يَسْتَحِي أَنْ يَطَّلِعَ اللَّهُ مِنْهُ عَلَى مَا يَكْرَهُ؟

Wa-qāla: mā ẓannuka biman yakrahu ʾan yaṭṭaliʿa al-nāsu minhu ʿalā mā yakrahu Allāhu, wa-lā yastaḥī ʾan yaṭṭaliʿa Allāhu minhu ʿalā mā yakrahu?

He said: what do you think of someone who dislikes people seeing in him what God dislikes, yet feels no shame that God sees in him what He dislikes?

سَوْءَةً لِمَنْ كَانَ هٰكَذَا، وَعَجَبًا لَهُ! حَيْثُ يَتْرُكُ، وَيُضَيِّعُ الْفُرَصَ، وَيَرْكَبُ مِنَ الْأَشْيَاءِ مَا كَرِهَ اللَّهُ، ثُمَّ يَتَقَرَّبُ إِلَى اللَّهِ بِمَا لَمْ يَفْرِضْهُ عَلَيْهِ، وَيَتَعَاطَى النَّوَافِلَ، مِنَ الْحَجِّ وَالْعُمْرَةِ، وَيَأْمُرُ وَيَنْهَى، وَيَدْعُو النَّاسَ بِزَعْمِهِ إِلَى اللَّهِ، وَيَأْبَى مِنْهُ، وَيَأْمُرُ وَلَا يَعْمَلُ، وَيَنْهَى وَلَا يَنْتَهِي.

Sawʾatan liman kāna hākadhā, wa-ʿajaban lahu! Ḥaythu yatruku, wa-yuḍayyiʿu al-furaṣa, wa-yarkabu mina al-ʾashyāʾi mā kariha Allāhu, thumma yataqarrabu ʾilā Allāhi bimā lam yafriḍhu ʿalayhi, wa-yataʿāṭā al-nawāfila, mina al-ḥajji wa-al-ʿumrati, wa-yaʾmuru wa-yanhā, wa-yadʿū al-nāsa bizaʿmihi ʾilā Allāhi, wa-yaʾbā minhu, wa-yaʾmuru wa-lā yaʿmalu, wa-yanhā wa-lā yantahī.

Shame on someone like this! How astonishing he is: he abandons his duties, wastes opportunities, and commits what God dislikes, then seeks nearness to God through what He has not made obligatory, undertaking voluntary pilgrimage and lesser pilgrimage. He commands and forbids and claims to call people to God while himself refusing Him. He commands without acting and forbids without refraining.

أَتَرَى مَنْ كَانَ هٰكَذَا عَرَفَ اللَّهَ؟ أَوْ يَعْتَدُّ بِنَظَرِهِ إِلَيْهِ؟ أَوْ صَدَقَ فِي أَنَّ عِنْدَ اللَّهِ ثَوَابًا لِلْمُطِيعِينَ، وَعِقَابًا لِلْعَاصِينَ؟

ʾAtarā man kāna hākadhā ʿarafa Allāha? ʾAw yaʿtaddu binaẓarihi ʾilayhi? ʾAw ṣadaqa fī ʾanna ʿinda Allāhi thawāban li-al-muṭīʿīna, wa-ʿiqāban li-al-ʿāṣīna?

Do you think someone like this knows God, gives weight to His watching him, or truly believes that God has reward for the obedient and punishment for the disobedient?

سَوْءَةً لِمَنْ كَانَ هٰكَذَا.

Sawʾatan liman kāna hākadhā.

Shame on someone like this.

حَقِيقَةُ التَّوَاضُعِ

Ḥaqīqatu al-tawāḍuʿi

The reality of humility

قُلْتُ: أَخْبِرْنِي عَنْ قَوْلِ الْقَائِلِ: التَّوَاضُعُ هُوَ: أَنْ تَكُونَ إِذَا خَرَجْتَ مِنْ بَيْتِكَ فَكُلُّ مَنِ اسْتَقْبَلَكَ رَأَيْتَ أَنَّ لَهُ عَلَيْكَ الْفَضْلَ. فَإِذَا كَانَ الرَّجُلُ يَدَّعِي هٰذَا، وَيُقِرُّ بِهِ بِلِسَانِهِ، غَيْرَ أَنَّهُ إِذَا صَارَ إِلَى احْتِمَالِ شُرُوطِهِ وَمِحَنِهِ لَمْ يَتَحَمَّلْهَا إِلَّا بِالْكُرْهِ مِنْ نَفْسِهِ، أَيَكُونُ هٰذَا مُتَوَاضِعًا؟

Qultu: ʾakhbirnī ʿan qawli al-qāʾili: al-tawāḍuʿu huwa: ʾan takūna ʾidhā kharajta min baytika fa-kullu mani istaqbalaka raʾayta ʾanna lahu ʿalayka al-faḍla. Fa-ʾidhā kāna al-rajulu yaddaʿī hādhā, wa-yuqirru bihi bilisānihi, ghayra ʾannahu ʾidhā ṣāra ʾilā iḥtimāli shurūṭihi wa-miḥanihi lam yataḥammalhā ʾillā bi-al-kurhi min nafsihi, ʾayakūnu hādhā mutawāḍiʿan?

I asked, “Tell me about the saying, ‘Humility means that, when you leave your house, you see everyone you meet as superior to you.’ If a man claims this and acknowledges it with his tongue, but when faced with bearing its requirements and trials does so only reluctantly, is he humble?”

قَالَ: إِذَا كَانَتْ تِلْكَ الشُّرُوطُ مِنَ الْحُقُوقِ الْوَاجِبَةِ فَلَمْ يَقْبَلْهَا إِلَّا بِالْكُرْهِ مِنْ نَفْسِهِ، فَلَمْ يَبْلُغْ هٰذَا دَرَجَةَ الْمُتَوَاضِعِينَ.

Qāla: ʾidhā kānat tilka al-shurūṭu mina al-ḥuqūqi al-wājibati fa-lam yaqbalhā ʾillā bi-al-kurhi min nafsihi, fa-lam yablugh hādhā darajata al-mutawāḍiʿīna.

He replied, “If those requirements are obligatory rights and he accepts them only reluctantly, he has not reached the degree of the humble.”

وَإِنْ كَانَتْ شُرُوطًا دُونَ الْحُقُوقِ الْوَاجِبَةِ، مِمَّا لَا يُحْرِجُ الْعَبْدَ تَرْكُ قَبُولِهَا مِنْ أَحَدٍ، وَكَانَ طَيِّبًا بِقَبُولِ الْوَاجِبِ مِنْهَا، فَهُوَ طَرِيقُ الْمُتَوَاضِعِينَ، وَعَلَى مِنْهَاجِهِمْ.

Wa-ʾin kānat shurūṭan dūna al-ḥuqūqi al-wājibati, mimmā lā yuḥriju al-ʿabda tarku qabūlihā min ʾaḥadin, wa-kāna ṭayyiban biqabūli al-wājibi minhā, fa-huwa ṭarīqu al-mutawāḍiʿīna, wa-ʿalā minhājihim.

If they are requirements short of obligatory rights, whose nonacceptance from anyone incurs no blame, and he gladly accepts what is obligatory among them, this is the path of the humble, and he follows their way.

Source page 138

أَصْلِحْ مَا بَيْنَكَ وَبَيْنَ اللَّهِ

ʾAṣliḥ mā baynaka wa-bayna Allāhi

Set right what lies between you and God

وَيُرْوَى عَنْ بَعْضِ الْحُكَمَاءِ أَنَّهُ كَتَبَ إِلَى أَخٍ لَهُ: أُوصِيكَ يَا أَخِي بِإِصْلَاحِ مَا بَيْنَكَ وَبَيْنَ اللَّهِ، وَإِيثَارِ مَحَبَّتِهِ عَلَى هَوَاكَ، وَالْإِقْبَالِ عَلَى عَمَلِ مَنْ إِلَيْهِ مُعَامَلَتُكَ وَقِبَلَهُ حَاجَتُكَ.

Wa-yurwā ʿan baʿḍi al-ḥukamāʾi ʾannahu kataba ʾilā ʾakhin lahu: ʾūṣīka yā ʾakhī bi-ʾiṣlāḥi mā baynaka wa-bayna Allāhi, wa-ʾīthāri maḥabbatihi ʿalā hawāka, wa-al-ʾiqbāli ʿalā ʿamali man ʾilayhi muʿāmalatuka wa-qibalahu ḥājatuka.

It is related that a sage wrote to a brother: I counsel you, my brother, to set right what lies between you and God, prefer His love to your desire, and devote yourself to the work of the One with whom you deal and toward whom your need is directed.

وَاعْلَمْ أَنَّ أَيَّامَكَ قَلِيلَةٌ، وَنَفْسَكَ وَاحِدَةٌ، فَإِنْ فَنِيَتْ أَيَّامُكَ فَلَا رَجْعَةَ لَكَ فِيهَا، وَلَا عِوَضَ لَكَ مِنْهَا، وَإِنْ عَطِبَتْ نَفْسُكَ فَلَا نَفْسَ لَكَ سِوَاهَا.

Wa-iʿlam ʾanna ʾayyāmaka qalīlatun, wa-nafsaka wāḥidatun, fa-ʾin faniyat ʾayyāmuka fa-lā rajʿata laka fīhā, wa-lā ʿiwaḍa laka minhā, wa-ʾin ʿaṭibat nafsuka fa-lā nafsa laka siwāhā.

Know that your days are few and your soul is one. Once your days are spent, you cannot return to them or obtain a replacement. If your soul is ruined, you have no other.

وَهَلْ تَدْرِي يَا أَخِي مَا إِصْلَاحُ مَا بَيْنَكَ وَبَيْنَ اللَّهِ؟

Wa-hal tadrī yā ʾakhī mā ʾiṣlāḥu mā baynaka wa-bayna Allāhi?

Do you know, my brother, what it means to set right what lies between you and God?

أَلَّا يَأْتِيَهُ مِنْكَ شَيْءٌ إِلَّا كَانَ فِيهِ لَهُ رِضًى، وَلَا يَأْتِيَكَ مِنْهُ شَيْءٌ إِلَّا كَانَ لَكَ بِهِ رِضًى. فَإِنْ ضَعُفْتَ عَنِ الرِّضَى بِكُلِّ مَا يَأْتِيكَ مِنْ حُكْمِ اللَّهِ وَأَمْرِهِ، فَلَا تَضْعُفَنَّ عَنِ الصَّبْرِ، فَإِنَّ لَهُ الرِّضَا بِحَالِ عَبْدِهِ مَا دَامَ الْعَبْدُ رَاضِيًا بِحُكْمِهِ.

ʾAllā yaʾtiyahu minka shayʾun ʾillā kāna fīhi lahu riḍan, wa-lā yaʾtiyaka minhu shayʾun ʾillā kāna laka bihi riḍan. Fa-ʾin ḍaʿufta ʿani al-riḍā bikulli mā yaʾtīka min ḥukmi Allāhi wa-ʾamrihi, fa-lā taḍʿufanna ʿani al-ṣabri, fa-ʾinna lahu al-riḍā biḥāli ʿabdihi mā dāma al-ʿabdu rāḍiyan biḥukmihi.

Nothing should come from you to Him without pleasing Him, and nothing from Him to you without your being content with it. If you are too weak to be content with every judgment and command that comes from God, do not be too weak for patience. He is pleased with His servant's state as long as the servant is content with His judgment.

وَلَهُ الرِّضَى بِصَبْرِ عَبْدِهِ عَلَى أَمْرِهِ وَحُكْمِهِ مَا دَامَ الْعَبْدُ صَابِرًا عَلَى ذٰلِكَ، فَلَهُ فِيهِمَا الرِّضَى جَمِيعًا.

Wa-lahu al-riḍā biṣabri ʿabdihi ʿalā ʾamrihi wa-ḥukmihi mā dāma al-ʿabdu ṣābiran ʿalā dhālika, fa-lahu fīhimā al-riḍā jamīʿan.

He is also pleased with His servant's patience under His command and judgment as long as the servant remains patient. He is pleased with both states.

وَأَمَّا عَمَلُكَ فَالْوَفَاءُ بِعَهْدِهِ، وَالشُّكْرُ عَلَى نِعَمِهِ.

Wa-ʾammā ʿamaluka fa-al-wafāʾu biʿahdihi, wa-al-shukru ʿalā niʿamihi.

As for your work, it is faithfulness to His covenant and gratitude for His blessings.

وَأَمَّا حَاجَتُكَ فَمَعْرِفَتُهُ وَعَفْوُهُ، فَإِنَّ اللَّهَ سُبْحَانَهُ خَلَقَ آدَمَ وَذُرِّيَّتَهُ، وَخَلَقَ الْجَنَّةَ ثَوَابًا لِأَهْلِ طَاعَتِهِ وَرَحْمَتِهِ، وَخَلَقَ النَّارَ عِقَابًا لِأَهْلِ مَعْصِيَتِهِ وَسَخَطِهِ، فَنَعُوذُ بِاللَّهِ مِنْ سَخَطِهِ وَعِقَابِهِ.

Wa-ʾammā ḥājatuka fa-maʿrifatuhu wa-ʿafwuhu, fa-ʾinna Allāha subḥānahu khalaqa ʾĀdama wa-dhurriyyatahu, wa-khalaqa al-jannata thawāban li-ʾahli ṭāʿatihi wa-raḥmatihi, wa-khalaqa al-nāra ʿiqāban li-ʾahli maʿṣiyatihi wa-sakhaṭihi, fa-naʿūdhu bi-Allāhi min sakhaṭihi wa-ʿiqābihi.

As for your need, it is knowledge of Him and His pardon. God, glory be to Him, created Adam and his descendants, created Paradise as reward for those who obey Him and receive His mercy, and created the Fire as punishment for those who disobey Him and incur His anger. We seek God's protection from His anger and punishment.

فَتَعَاهَدْ يَا أَخِي أَيَّامَكَ، فِي لَيْلِكَ وَنَهَارِكَ، وَجَمِيعِ أَحْوَالِكَ، مَا أَنْتَ فِيهِ، وَمَا أَنْتَ عَلَيْهِ.

Fa-taʿāhad yā ʾakhī ʾayyāmaka, fī laylika wa-nahārika, wa-jamīʿi ʾaḥwālika, mā ʾanta fīhi, wa-mā ʾanta ʿalayhi.

So keep examining your days, my brother, night and day and in all your states: what you are engaged in and the condition you are in.

وَتَعَاهَدْ ضَمِيرَكَ فَنَقِّهِ وَخَلِّصْهُ وَسَلِّمْهُ، حَتَّى يَكُونَ نَقِيًّا مِمَّا تَخَافُ عَلَيْهِ الْعِقَابَ، فَارِغًا لِمَا تُؤَمِّلُ فِيهِ مِنَ الثَّوَابِ، فَإِنَّكَ غَيْرُ غَائِبٍ عَنِ اللَّهِ طَرْفَةَ عَيْنٍ، يَرَاكَ وَيُحْصِي عَلَيْكَ مَثَاقِيلَ الذَّرِّ، وَمَوَازِينَ الْخَرْدَلِ، لِيَجْزِيَكَ بِذٰلِكَ يَوْمَ الْقِيَامَةِ، إِنْ خَيْرًا فَخَيْرٌ، وَإِنْ شَرًّا فَشَرٌّ.

Wa-taʿāhad ḍamīraka fa-naqqihi wa-khalliṣhu wa-sallimhu, ḥattā yakūna naqiyyan mimmā takhāfu ʿalayhi al-ʿiqāba, fārighan limā tuʾammilu fīhi mina al-thawābi, fa-ʾinnaka ghayru ghāʾibin ʿani Allāhi ṭarfata ʿaynin, yarāka wa-yuḥṣī ʿalayka mathāqīla al-dharri, wa-mawāzīna al-khardali, liyajziyaka bi-dhālika yawma al-qiyāmati, ʾin khayran fa-khayrun, wa-ʾin sharran fa-sharrun.

Examine your conscience: purify, refine, and make it sound, so that it is clear of what makes you fear punishment and free for what makes you hope for reward. You are never absent from God for the blink of an eye. He sees you and counts against you particles' and mustard seeds' weights, to repay you on the Day of Resurrection: good for good and evil for evil.

فَلَا يَغِيبَنَّ عَنْكَ ذِكْرُهُ، فَإِنَّ حَاجَتَكَ إِلَيْهِ، إِذْ لَا حَاجَةَ لَهُ إِلَيْكَ.

Fa-lā yaghībanna ʿanka dhikruhu, fa-ʾinna ḥājataka ʾilayhi, ʾidh lā ḥājata lahu ʾilayka.

Never let remembrance of Him leave you. Your need is for Him; He has no need for you.

Source pages 138–139

وَاعْلَمْ يَا أَخِي أَنَّ أَصْلَ كُلِّ قَوْلٍ الْعِلْمُ، وَأَصْلَ كُلِّ عَمَلٍ الْعِلْمُ، وَأَصْلَ كُلِّ ذٰلِكَ التَّوْفِيقُ، مَعَ صِحَّةِ تَرْكِيبِ الْعَقْلِ، وَكَثْرَةِ الْفِكْرِ. فَإِنْ قَدَرْتَ أَلَّا تَكُونَ بِشَيْءٍ أَعْلَمَ مِنْكَ بِاللَّهِ فَافْعَلْ، فَإِنَّ الْقَوْلَ وَالْعِلْمَ وَالْعَمَلَ وَغَيْرَ ذٰلِكَ هُوَ الْمُرَادُ بِهِ تَبَارَكَ وَتَعَالَى، وَأَنَّ أَفْضَلَ النَّاسِ أَقْرَبُهُمْ مِنَ اللَّهِ، وَأَقْرَبَهُمْ مِنْهُ أَعْلَمُهُمْ بِهِ.

Wa-iʿlam yā ʾakhī ʾanna ʾaṣla kulli qawlin al-ʿilmu, wa-ʾaṣla kulli ʿamalin al-ʿilmu, wa-ʾaṣla kulli dhālika al-tawfīqu, maʿa ṣiḥḥati tarkībi al-ʿaqli, wa-kathrati al-fikri. Fa-ʾin qadarta ʾallā takūna bishayʾin ʾaʿlama minka bi-Allāhi fa-ifʿal, fa-ʾinna al-qawla wa-al-ʿilma wa-al-ʿamala wa-ghayra dhālika huwa al-murādu bihi tabāraka wa-taʿālā, wa-ʾanna ʾafḍala al-nāsi ʾaqrabuhum mina Allāhi, wa-ʾaqrabahum minhu ʾaʿlamuhum bihi.

Know, my brother, that the foundation of every utterance is knowledge, the foundation of every deed is knowledge, and the foundation of all this is enabling grace, together with a soundly constituted understanding and much reflection. If you can know nothing better than you know God, do so. He, blessed and exalted is He, is the One sought through speech, knowledge, action, and all else. The best people are those nearest to God, and those nearest to Him know Him best.

Source page 139

وَقَدْ بَلَغَنَا أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «يَتَفَاضَلُ النَّاسُ بِالْمَعْرِفَةِ».

Wa-qad balaghanā ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama qāla: «yatafāḍalu al-nāsu bi-al-maʿrifati».

It has reached us that the Prophet, may God bless him and grant him peace, said: “People excel one another through knowledge.”

وَقَالَ ابْنُ مَسْعُودٍ: «ذَهَبَ عُمَرُ بِتِسْعَةِ أَعْشَارِ الْعِلْمِ». وَإِنَّمَا يَعْنِي بِذٰلِكَ الْعِلْمَ بِاللَّهِ.

Wa-qāla ibnu Masʿūdin: «dhahaba ʿUmaru bitisʿati ʾaʿshāri al-ʿilmi». Wa-ʾinnamā yaʿnī bi-dhālika al-ʿilma bi-Allāhi.

Ibn Masʿūd said: “ʿUmar departed with nine-tenths of knowledge.” By this he meant knowledge of God.

وَاعْلَمْ يَا أَخِي أَنَّ النَّاسَ إِنَّمَا يُخْلِصُونَ فِي أَعْمَالِهِمْ عَلَى قَدْرِ مَعْرِفَتِهِمْ بِهِ، وَيَتَوَاضَعُونَ لِلَّهِ عَلَى قَدْرِ مَعْرِفَتِهِمْ بِهِ، وَيَشْكُرُونَ اللَّهَ عَلَى نِعَمِهِ عَلَى قَدْرِ مَعْرِفَتِهِمْ بِهِ، وَيَرْجُونَ اللَّهَ وَيَخَافُونَ عَلَى قَدْرِ مَعْرِفَتِهِمْ بِهِ، وَيُحْسِنُونَ الظَّنَّ عَلَى قَدْرِ مَعْرِفَتِهِمْ بِهِ،

Wa-iʿlam yā ʾakhī ʾanna al-nāsa ʾinnamā yukhliṣūna fī ʾaʿmālihim ʿalā qadri maʿrifatihim bihi, wa-yatawāḍaʿūna li-llāhi ʿalā qadri maʿrifatihim bihi, wa-yashkurūna Allāha ʿalā niʿamihi ʿalā qadri maʿrifatihim bihi, wa-yarjūna Allāha wa-yakhāfūna ʿalā qadri maʿrifatihim bihi, wa-yuḥsinūna al-ẓanna ʿalā qadri maʿrifatihim bihi,

Know, my brother, that people are sincere in their deeds in proportion to their knowledge of Him; they humble themselves before God in proportion to their knowledge of Him; they thank Him for His blessings in proportion to their knowledge of Him; they hope in Him and fear in proportion to their knowledge of Him; they think well in proportion to their knowledge of Him.

وَيَصْبِرُونَ عَلَى طَاعَتِهِ وَعَنْ مَعْصِيَتِهِ وَعَلَى كِتْمَانِ طَاعَتِهِ وَعَلَى الْمَصَائِبِ الَّتِي تَنْزِلُ بِهَا أَحْكَامُهُ عَلَى قَدْرِ مَعْرِفَتِهِمْ بِهِ، وَيُحِبُّونَ مَا أَحَبَّ وَيُبْغِضُونَ مَا أَبْغَضَ عَلَى قَدْرِ مَعْرِفَتِهِمْ بِهِ.

wa-yaṣbirūna ʿalā ṭāʿatihi wa-ʿan maʿṣiyatihi wa-ʿalā kitmāni ṭāʿatihi wa-ʿalā al-maṣāʾibi allatī tanzilu bihā ʾaḥkāmuhu ʿalā qadri maʿrifatihim bihi, wa-yuḥibbūna mā ʾaḥabba wa-yubghiḍūna mā ʾabghaḍa ʿalā qadri maʿrifatihim bihi.

They persevere in obeying Him, restrain themselves from disobeying Him, conceal their obedience, and endure the afflictions His judgments bring in proportion to their knowledge of Him. They love what He loves and hate what He hates in proportion to their knowledge of Him.

فَمَنْ فَاتَتْهُ الْمَعْرِفَةُ بِاللَّهِ دَخَلَهُ النَّقْصُ فِي جَمِيعِ مَا ذَكَرْنَا عَلَى حَسَبِ مَا فَاتَهُ مِنَ الْمَعْرِفَةِ، وَعَلَى حَسَبِ مَا رُزِقَ مِنْهَا، فَكَذٰلِكَ حَظُّهُ مِنَ الْخَيْرِ وَالشَّرِّ.

Fa-man fātat-hu al-maʿrifatu bi-Allāhi dakhalahu al-naqṣu fī jamīʿi mā dhakarnā ʿalā ḥasabi mā fātahu mina al-maʿrifati, wa-ʿalā ḥasabi mā ruziqa minhā, fa-ka-dhālika ḥaẓẓuhu mina al-khayri wa-al-sharri.

Whoever lacks knowledge of God suffers deficiency in everything we have mentioned in proportion to the knowledge he lacks. His share of good and evil corresponds to what knowledge he has been granted and what he has missed.

فَالْتَمِسْهَا يَا أَخِي مِنْ مَلِيكِهَا الْتِمَاسَ مَنْ لَا يَسْتَأْهِلُ أَنْ يُعْطَاهَا، فَإِنَّ الْعُلَمَاءَ قَدْ صَارُوا إِلَى مَا صَارُوا إِلَيْهِ مِنَ الْعِلْمِ عَلَى قَدْرِ مَا أَحْسَنُوا مِنَ الطَّلَبِ، وَوَضْعِ الْأَشْيَاءِ مَوَاضِعَهَا.

Fa-iltamis-hā yā ʾakhī min malīkihā iltimāsa man lā yastaʾhilu ʾan yuʿṭāhā, fa-ʾinna al-ʿulamāʾa qad ṣārū ʾilā mā ṣārū ʾilayhi mina al-ʿilmi ʿalā qadri mā ʾaḥsanū mina al-ṭalabi, wa-waḍʿi al-ʾashyāʾi mawāḍiʿahā.

Seek it, my brother, from its Sovereign as someone unworthy to be given it. Those with knowledge have reached what they have reached in proportion to how well they sought and put things in their proper places.

فَإِذَا أَصْبَحْتَ وَأَرَدْتَ شَيْئًا مِنَ الْخَيْرِ فَانْظُرْ كَيْفَ شُكْرُكَ عَلَى مَا أَنْعَمَ بِهِ عَلَيْكَ رَبُّكَ فِي لَيْلَتِكَ، وَكَيْفَ تَوْبَتُكَ مِمَّا يُتَابُ مِنْهُ، فَقَدْ قَالَ تَبَارَكَ وَتَعَالَى: ﴿لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ﴾، وَقَالَ: ﴿وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَا الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ﴾.

Fa-ʾidhā ʾaṣbaḥta wa-ʾaradta shayʾan mina al-khayri fa-unẓur kayfa shukruka ʿalā mā ʾanʿama bihi ʿalayka rabbuka fī laylatika, wa-kayfa tawbatuka mimmā yutābu minhu, fa-qad qāla tabāraka wa-taʿālā: ﴿laʾin shakartum laʾazīdannakum﴾, wa-qāla: ﴿wa-tūbū ʾilā Allāhi jamīʿan ʾayyuhā al-muʾminūna laʿallakum tufliḥūna﴾.

When morning comes and you wish to do some good, examine your gratitude for what your Lord bestowed upon you during the night, and your repentance for what calls for repentance. He, blessed and exalted is He, has said: “If you are grateful, I will surely give you more,” and: “Turn to God in repentance, all of you, believers, so that you may prosper.”

وَإِذَا دَخَلْتَ فِي شَيْءٍ مِنَ الْخَيْرِ فَانْظُرْ مِمَّنْ كَانَ بَدْؤُهُ، وَعَلَى مَنْ إِتْمَامُهُ، وَأَنَّهُ لَوْ قِيلَ لَكَ: مَنْ أَحَبُّ إِلَيْكَ أَنْ تَعْمَلَ لَهُ؟ لَقُلْتَ: اللَّهُ. فَلْيَلْحَقْ ضَمِيرُ قَلْبِكَ مَا عَبَّرَ وَأَقَرَّ بِهِ لِسَانُكَ.

Wa-ʾidhā dakhalta fī shayʾin mina al-khayri fa-unẓur mimman kāna badʾuhu, wa-ʿalā man ʾitmāmuhu, wa-ʾannahu law qīla laka: man ʾaḥabbu ʾilayka ʾan taʿmala lahu? Laqulta: Allāhu. Fa-l-yalḥaq ḍamīru qalbika mā ʿabbara wa-ʾaqarra bihi lisānuka.

When you enter into something good, consider from whom its beginning came and upon whom its completion rests. If asked, “For whom do you most love to act?” you would say, “God.” Let your heart's inward purpose catch up with what your tongue has expressed and acknowledged.

وَاعْلَمْ يَا أَخِي أَنَّ أَهْلَ الدُّنْيَا وَالْآخِرَةِ بَيْنَ سُرُورٍ وَهُمُومٍ. فَأَهْلُ سُرُورِ الْآخِرَةِ أَهْلُ الْجَنَّةِ، وَإِنَّ أَفْضَلَ سُرُورِهِمُ النَّظَرُ إِلَى اللَّهِ، وَإِنَّ أَفْضَلَ سُرُورِ الْمُؤْمِنِ فِي الدُّنْيَا سُرُورُهُ بِرَبِّهِ، وَبِأَنَّهُ عَبْدُهُ، وَتَصْدِيقُ ذٰلِكَ أَنَّهُ بِمُرَاقَبَتِهِ وَمُنَاجَاتِهِ، وَبِكُلِّ مَا يَعْمَلُ لَهُ، وَعَلَامَةُ أُنْسِهِ بِعَمَلِهِ وُجُودُ حَلَاوَةِ الْعَمَلِ لَهُ، وَشِدَّةُ الْحُبِّ لِخِدْمَتِهِ.

Wa-iʿlam yā ʾakhī ʾanna ʾahla al-dunyā wa-al-ʾākhirati bayna surūrin wa-humūmin. Fa-ʾahlu surūri al-ʾākhirati ʾahlu al-jannati, wa-ʾinna ʾafḍala surūrihimu al-naẓaru ʾilā Allāhi, wa-ʾinna ʾafḍala surūri al-muʾmini fī al-dunyā surūruhu birabbihi, wa-bi-ʾannahu ʿabduhu, wa-taṣdīqu dhālika ʾannahu bimurāqabatihi wa-munājātihi, wa-bikulli mā yaʿmalu lahu, wa-ʿalāmatu ʾunsihi biʿamalihi wujūdu ḥalāwati al-ʿamali lahu, wa-shiddatu al-ḥubbi likhidmatihi.

Know, my brother, that people of this world and the next experience joy and concerns. Those who enjoy the next life are the people of Paradise, and their greatest joy is looking upon God. The believer's greatest joy in this world is joy in his Lord and in being His servant. The confirmation of this is [his joy] in watchful awareness of Him, intimate prayer to Him, and everything he does for Him [the printed sentence is elliptical]. The sign of delight in his work is tasting its sweetness and intensely loving His service.

وَمُحَالٌ أَنْ يَسْتَأْنِسَ الْعَامِلُ بِعَمَلِهِ، وَهُوَ غَيْرُ مُسْتَأْنِسٍ بِمَنْ يَعْمَلُ لَهُ، أَوْ غَيْرُ خَائِفٍ مِنْهُ.

Wa-muḥālun ʾan yastaʾnisa al-ʿāmilu biʿamalihi, wa-huwa ghayru mustaʾnisin biman yaʿmalu lahu, ʾaw ghayru khāʾifin minhu.

It is impossible for a person to find delight in his work without finding intimacy with the One for whom he works, or without fearing Him.

Source page 140

وَاعْلَمْ يَا أَخِي لَوْ أَنَّ الَّذِي تَطْلُبُ وَتُعَالِجُهُ مِنْ نَفْسِكَ مِنَ الطَّاعَةِ وَالِاسْتِقَامَةِ لِلَّهِ كُنْتَ تُعَالِجُهُ مِنْ جَمِيعِ أَنْفُسِ وَلَدِ آدَمَ لَكَانَ فِي اللَّهِ قَلِيلًا، فَكَيْفَ وَهِيَ نُفَيْسَةٌ وَاحِدَةٌ فِي أَيَّامٍ قَلِيلَةٍ.

Wa-iʿlam yā ʾakhī law ʾanna alladhī taṭlubu wa-tuʿālijuhu min nafsika mina al-ṭāʿati wa-al-istiqāmati li-llāhi kunta tuʿālijuhu min jamīʿi ʾanfusi waladi ʾĀdama lakāna fī Allāhi qalīlan, fa-kayfa wa-hiya nufaysatun wāḥidatun fī ʾayyāmin qalīlatin.

Know, my brother, that if you were laboring to obtain from every soul among Adam's descendants the obedience and uprightness before God that you seek from your own self, it would still be little for God's sake. How much more when it is only one little self over a few short days!

فَالْزَمْ يَا أَخِي الْمُحَافَظَةَ، وَالْمُدَاوَمَةَ عَلَى التَّعَاهُدِ فِي الْمُرَاقَبَةِ. فَلَوْ كَانَتِ الدُّنْيَا كُلُّهَا لَكَ، فَبَذَلْتَهَا وَنَفْسَكَ مَعَهَا، شُكْرًا لِمَا أَنْعَمَ عَلَيْكَ مِنْ مَعْرِفَتِهِ، وَأَنَّهُ رَبُّكَ، وَأَنْتَ عَبْدُهُ، وَأَنَّهُ هُوَ أَمَرَكَ بِعُبُودِيَّتِهِ، وَنَهَاكَ عَنْ عُبُودِيَّةِ غَيْرِهِ، لَكَانَ ذٰلِكَ كُلُّهُ قَلِيلًا حَقِيرًا فِي جَنْبِ نِعْمَتِهِ عَلَيْكَ فِي ذٰلِكَ.

Fa-ilzam yā ʾakhī al-muḥāfaẓata, wa-al-mudāwamata ʿalā al-taʿāhudi fī al-murāqabati. Fa-law kānati al-dunyā kulluhā laka, fa-badhaltahā wa-nafsaka maʿahā, shukran limā ʾanʿama ʿalayka min maʿrifatihi, wa-ʾannahu rabbuka, wa-ʾanta ʿabduhu, wa-ʾannahu huwa ʾamaraka biʿubūdiyyatihi, wa-nahāka ʿan ʿubūdiyyati ghayrihi, lakāna dhālika kulluhu qalīlan ḥaqīran fī janbi niʿmatihi ʿalayka fī dhālika.

So remain watchful, my brother, and keep examining yourself with vigilant awareness. If the entire world belonged to you and you gave it away, together with yourself, in gratitude for the blessing of knowing Him, knowing that He is your Lord and you His servant, and that He commanded you to serve Him and forbade you to serve another, all of this would be small and insignificant beside His blessing to you in that.

فَلَا تُضَيِّعْهَا بِشُغْلِ مَا لَا حَاجَةَ لَكَ فِيهِ، فَإِنَّهُ لَا غِنَى بِكَ عَنْ مَعْرِفَةِ إِحْسَانِهِ إِلَيْكَ، كَمَا لَا غِنَى بِكَ عَنْ إِسَاءَةِ نَفْسِكَ، فَإِنَّ الْعَبْدَ بَيْنَ ذَنْبٍ وَنِعْمَةٍ، وَبَيْنَ شُكْرٍ وَاسْتِغْفَارٍ.

Fa-lā tuḍayyiʿhā bishughli mā lā ḥājata laka fīhi, fa-ʾinnahu lā ghinā bika ʿan maʿrifati ʾiḥsānihi ʾilayka, kamā lā ghinā bika ʿan ʾisāʾati nafsika, fa-ʾinna al-ʿabda bayna dhanbin wa-niʿmatin, wa-bayna shukrin wa-istighfārin.

Do not waste it by occupying yourself with what you do not need. You cannot do without knowing His goodness to you, just as you cannot do without [recognizing] your own misconduct. The servant stands between sin and blessing, between gratitude and seeking forgiveness.

وَالْحَمْدُ لِلَّهِ عَلَى مَا أَنْعَمَ عَلَيْنَا وَعَلَّمَنَا، وَكَانَ فَضْلُ اللَّهِ عَلَيْنَا عَظِيمًا.

Wa-al-ḥamdu li-llāhi ʿalā mā ʾanʿama ʿalaynā wa-ʿallamanā, wa-kāna faḍlu Allāhi ʿalaynā ʿaẓīman.

Praise belongs to God for what He has bestowed upon us and taught us. God's bounty toward us has been immense.

Source page 141

حَقَائِقُ التَّوَكُّلِ

Ḥaqāʾiqu al-tawakkuli

The realities of trust in God

وَيُرْوَى عَنْ بَعْضِ الْحُكَمَاءِ أَنَّهُ قَالَ: أَحْمَدُ اللَّهَ إِلَيْكُمْ حَمْدَ مَنْ لَا يَعْرِفُ إِحْسَانًا إِلَّا مِنْهُ، وَلَا يَعْرِفُ مَعْبُودًا غَيْرَهُ، وَأَسْأَلُهُ تَوَكُّلَ الْمُنْقَطِعِينَ بِصِدْقِ الِانْقِطَاعِ إِلَيْهِ.

Wa-yurwā ʿan baʿḍi al-ḥukamāʾi ʾannahu qāla: ʾaḥmadu Allāha ʾilaykum ḥamda man lā yaʿrifu ʾiḥsānan ʾillā minhu, wa-lā yaʿrifu maʿbūdan ghayrahu, wa-ʾasʾaluhu tawakkula al-munqaṭiʿīna biṣidqi al-inqiṭāʿi ʾilayhi.

It is related that a sage said: I praise God before you as one who knows goodness from no one but Him and knows no other object of worship. I ask Him for the trust of those who devote themselves exclusively and truthfully to Him.

أَمَّا بَعْدُ:

ʾAmmā baʿdu:

Now then:

فَإِنَّ اللَّهَ تَعَالَى خَصَّ أَهْلَ وِلَايَتِهِ بِغِبْطَةِ الِانْقِطَاعِ إِلَيْهِ، لِيُعَرِّفَهُمْ تَوَاتُرَ نِعَمِهِ، وَدَوَامَ إِحْسَانِهِ وَفَضْلِهِ، فَانْصَرَفَتْ هُمُومُ الدُّنْيَا فِي قُلُوبِهِمْ، وَعَظُمَ شُغْلُ الْآخِرَةِ فِي صُدُورِهِمْ، لِمَا سَكَنَهَا مِنْ هَيْبَةِ رَبِّهِمْ، فَأَلْزَمُوا قُلُوبَهُمْ ذُلَّ الْعُبُودِيَّةِ، وَطَرَحُوا أَنْفُسَهُمْ فِي مَحَجَّةِ التَّوَكُّلِ عَلَى اللَّهِ.

Fa-ʾinna Allāha taʿālā khaṣṣa ʾahla wilāyatihi bighibṭati al-inqiṭāʿi ʾilayhi, liyuʿarrifahum tawātura niʿamihi, wa-dawāma ʾiḥsānihi wa-faḍlihi, fa-inṣarafat humūmu al-dunyā fī qulūbihim, wa-ʿaẓuma shughlu al-ʾākhirati fī ṣudūrihim, limā sakanahā min haybati rabbihim, fa-ʾalzamū qulūbahum dhulla al-ʿubūdiyyati, wa-ṭaraḥū ʾanfusahum fī maḥajjati al-tawakkuli ʿalā Allāhi.

God Most High has singled out those close to Him for the happiness of exclusive devotion to Him, so that they may know the succession of His blessings and the constancy of His goodness and bounty. Worldly concerns withdraw within their hearts, and concern for the next life grows great within their breasts because awe of their Lord has settled there. They bind their hearts to the humility of servitude and cast themselves upon the clear road of trust in God.

وَاعْلَمْ يَا أَخِي أَنَّكَ لَا تَكُونُ مُتَوَكِّلًا عَلَى اللَّهِ إِلَّا بِقَطْعِ كُلِّ مُؤَمَّلٍ دُونَ اللَّهِ.

Wa-iʿlam yā ʾakhī ʾannaka lā takūnu mutawakkilan ʿalā Allāhi ʾillā biqaṭʿi kulli muʾammalin dūna Allāhi.

Know, my brother, that you do not trust in God until you sever every hope placed in anything besides Him.

وَكَيْفَ لَا تَسْخُو نَفْسُكَ بِقَطْعِ كُلِّ عَلَاقَةٍ مِنْ قَلْبِكَ، وَتُفَرِّغُ قَلْبَكَ لِلْإِقْبَالِ عَلَى اللَّهِ، وَصِدْقِ التَّوَكُّلِ عَلَيْهِ، وَاللَّهُ حَسْبُ مَنْ تَوَكَّلَ عَلَيْهِ.

Wa-kayfa lā taskhū nafsuka biqaṭʿi kulli ʿalāqatin min qalbika, wa-tufarrighu qalbaka li-al-ʾiqbāli ʿalā Allāhi, wa-ṣidqi al-tawakkuli ʿalayhi, wa-Allāhu ḥasbu man tawakkala ʿalayhi.

How could your self not willingly sever every attachment from your heart and empty it for turning to God and trusting Him truthfully, when God is sufficient for whoever trusts in Him?

وَالْمُتَوَكِّلُ الصَّادِقُ مِنْ تَوَكُّلِهِ لَا يَجِدُ قَلْبَهُ يَخْضَعُ لِمَخْلُوقٍ، لِأَنَّ قَلْبَهُ مَمْلُوءٌ بِالثِّقَةِ بِضَمَانِ اللَّهِ.

Wa-al-mutawakkilu al-ṣādiqu min tawakkulihi lā yajidu qalbahu yakhḍaʿu limakhlūqin, li-ʾanna qalbahu mamlūʾun bi-al-thiqati biḍamāni Allāhi.

The person who is truthful through his trust does not find his heart submitting to a created being, because his heart is filled with confidence in God's guarantee.

وَالْمُتَوَكِّلُ الصَّادِقُ فِي تَوَكُّلِهِ: الْقَلِيلُ مِنْ عَطَايَا اللَّهِ عَظِيمٌ عِنْدَهُ عِنْدَ صِغَرِ قَدْرِهِ، لِمَعْرِفَتِهِ بِعَظِيمِ قَدْرِ اللَّهِ، فَهُوَ سَاكِنٌ إِلَى رَوْحِ الْيَقِينِ، وَهِيَ الْمَنْزِلَةُ الَّتِي يَغْبِطُهُ بِهَا أَهْلُ الْحِرْصِ عَلَى الدُّنْيَا.

Wa-al-mutawakkilu al-ṣādiqu fī tawakkulihi: al-qalīlu min ʿaṭāyā Allāhi ʿaẓīmun ʿindahu ʿinda ṣighari qadrihi, limaʿrifatihi biʿaẓīmi qadri Allāhi, fa-huwa sākinun ʾilā rawḥi al-yaqīni, wa-hiya al-manzilatu allatī yaghbiṭuhu bihā ʾahlu al-ḥirṣi ʿalā al-dunyā.

For the person truthful in his trust, a little of God's gifts is great despite its small amount, because he knows God's immense worth. He rests in the relief of certainty, a station for which those eager for this world envy him.

فَمَنْ سَكَنَ قَلْبُهُ إِلَى أَنَّهُ لَيْسَ نِعْمَةٌ فِي السَّمَاءِ وَالْأَرْضِ إِلَّا وَهِيَ لِلَّهِ، اسْتَرَاحَ قَلْبُهُ مِنْ عَذَابِ الْحِرْصِ. أَمَا سَمِعْتَهُ يَقُولُ: ﴿هَلْ مِنْ خَالِقٍ غَيْرُ اللَّهِ يَرْزُقُكُمْ مِنَ السَّمَاءِ وَالْأَرْضِ﴾. وَقَالَ: ﴿أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ﴾.

Fa-man sakana qalbuhu ʾilā ʾannahu laysa niʿmatun fī al-samāʾi wa-al-ʾarḍi ʾillā wa-hiya li-llāhi, istarāḥa qalbuhu min ʿadhābi al-ḥirṣi. ʾAmā samiʿtahu yaqūlu: ﴿hal min khāliqin ghayru Allāhi yarzuqukum mina al-samāʾi wa-al-ʾarḍi﴾. Wa-qāla: ﴿ʾalā lahu al-khalqu wa-al-ʾamru tabāraka Allāhu rabbu al-ʿālamīna﴾.

Whoever's heart rests in the knowledge that every blessing in heaven and earth belongs to God finds relief from the torment of greed. Have you not heard Him say, “Is there any creator other than God who provides for you from heaven and earth?” And He says, “Surely creation and command belong to Him. Blessed is God, Lord of all worlds.”

فَإِذَا أَلْزَمْتَ الثِّقَةَ قَلْبَكَ، فَإِنَّمَا أَنْتَ نَاظِرٌ إِلَى اللَّهِ، لِأَنَّ الْمُلْكَ لِلَّهِ دُونَ خَلْقِهِ، وَبِقَدْرِ تَرْكِكَ الثِّقَةَ يَعْظُمُ حِرْصُكَ عَلَى الدُّنْيَا.

Fa-ʾidhā ʾalzamta al-thiqata qalbaka, fa-ʾinnamā ʾanta nāẓirun ʾilā Allāhi, li-ʾanna al-mulka li-llāhi dūna khalqihi, wa-biqadri tarkika al-thiqata yaʿẓumu ḥirṣuka ʿalā al-dunyā.

When you bind your heart to trust, you look only toward God, for dominion belongs to Him, not His creation. Your greed for the world increases in proportion to your abandonment of trust.

فَخَالِفْ حِرْصَكَ عَلَى الدُّنْيَا بِالْقُنُوعِ بِمَا قُسِمَ لَكَ، فَإِنَّكَ تُسْرِعُ فِي عَدَاوَةِ الْحِرْصِ عَلَى الدُّنْيَا، لِأَنَّ الْحِرْصَ لَا يُعْطِي وَلَا يَمْنَعُ.

Fa-khālif ḥirṣaka ʿalā al-dunyā bi-al-qunūʿi bimā qusima laka, fa-ʾinnaka tusriʿu fī ʿadāwati al-ḥirṣi ʿalā al-dunyā, li-ʾanna al-ḥirṣa lā yuʿṭī wa-lā yamnaʿu.

Oppose your greed for this world by being content with what has been allotted to you. You will advance swiftly in hostility to worldly greed, for greed neither gives nor withholds.

Source page 142

وَالْمُتَوَكِّلُ عَلَى اللَّهِ اسْتَغْنَى بِالْمُعْطِي الْمَانِعِ عَمَّنْ لَيْسَ بِمَانِعٍ وَلَا مُعْطٍ، فَهُوَ غَنِيٌّ بِاللَّهِ عَمَّنْ سِوَاهُ، فَقِيرٌ إِلَى اللَّهِ، قَدْ سَكَنَ قَلْبُهُ عَنِ الِاضْطِرَابِ، فَلَيْسَ لِمَخْلُوقٍ فِي قَلْبِهِ خَطَرٌ.

Wa-al-mutawakkilu ʿalā Allāhi istaghnā bi-al-muʿṭī al-māniʿi ʿamman laysa bimāniʿin wa-lā muʿṭin, fa-huwa ghaniyyun bi-Allāhi ʿamman siwāhu, faqīrun ʾilā Allāhi, qad sakana qalbuhu ʿani al-iḍṭirābi, fa-laysa limakhlūqin fī qalbihi khaṭarun.

The person who trusts God has, through the Giver and Withholder, no need of those who neither withhold nor give. God makes him independent of all others, while he remains in need of God. His heart has settled from turmoil, and no created being carries weight within it.

فَمَنْ وَثِقَ بِغَيْرِ اللَّهِ لَا يُغْنِيهِ، وَالْمُتَوَكِّلُ لَزِمَ التَّقْوَى، فَجَعَلَ اللَّهُ لَهُ مَخْرَجًا وَرَزَقَهُ مِنْ حَيْثُ لَا يَحْتَسِبُ وَلَمْ يَقُلْ مِنْ حَيْثُ يَحْتَسِبُ. وَقَالَ: ﴿وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا﴾.

Fa-man wathiqa bighayri Allāhi lā yughnīhi, wa-al-mutawakkilu lazima al-taqwā, fa-jaʿala Allāhu lahu makhrajan wa-razaqahu min ḥaythu lā yaḥtasibu wa-lam yaqul min ḥaythu yaḥtasibu. Wa-qāla: ﴿wa-man yatawakkal ʿalā Allāhi fa-huwa ḥasbuhu ʾinna Allāha bālighu ʾamrihi qad jaʿala Allāhu likulli shayʾin qadran﴾.

Whoever trusts something besides God will not find it sufficient. The one who trusts God holds fast to reverence, so God provides him a way out and sustenance from where he does not expect, not, the text says, from where he expects. He says: “Whoever trusts in God, He is sufficient for him. God accomplishes His purpose. God has appointed a measure for everything.”

فَالْمُتَوَكِّلُ تَوَكَّلَ عَلَى اللَّهِ فِي حَاجَاتِهِ كُلِّهَا، مِنْ أُمُورِ آخِرَتِهِ وَدُنْيَاهُ، وَقَطَعَ رَجَاءَهُ مِمَّنْ سِوَاهُ، وَلَمْ يَرَ نَفْسَهُ مَوْضِعًا لِاخْتِيَارِ نَفْسِهِ، لِأَنَّ اللَّهَ حَسْبُهُ، وَمَنْ كَانَ كَذٰلِكَ فَقَدْ سَكَنَ إِلَى رَوْحِ الْيَقِينِ.

Fa-al-mutawakkilu tawakkala ʿalā Allāhi fī ḥājātihi kullihā, min ʾumūri ʾākhiratihi wa-dunyāhu, wa-qaṭaʿa rajāʾahu mimman siwāhu, wa-lam yara nafsahu mawḍiʿan li-ikhtiyāri nafsihi, li-ʾanna Allāha ḥasbuhu, wa-man kāna ka-dhālika fa-qad sakana ʾilā rawḥi al-yaqīni.

The trusting person relies on God for all his needs, in matters of the next life and this one, and cuts off hope in anyone else. He does not regard himself as the proper place for making his own choice, because God is sufficient for him. Such a person rests in the relief of certainty.

وَهٰذِهِ الْمَنْزِلَةُ الَّتِي لَا مَنْزِلَةَ أَرْفَعُ مِنْهَا فِي سُكُونِ الْقَلْبِ إِلَى اللَّهِ، وَالطُّمَأْنِينَةِ بِمَوْعُودِ اللَّهِ، لِأَنَّهُ قَدْ جَعَلَ اللَّهَ حَسْبَهُ مِنْ جَمِيعِ خَلْقِهِ، وَمَنْ كَانَ اللَّهُ حَسْبَهُ فَلَا يَجِدُ فَقْدَ شَيْءٍ، لِأَنَّ اللَّهَ قَدْ ضَمِنَ لَهُ، وَهُوَ بَالِغُ أَمْرِهِ.

Wa-hādhihi al-manzilatu allatī lā manzilata ʾarfaʿu minhā fī sukūni al-qalbi ʾilā Allāhi, wa-al-ṭumaʾnīnati bimawʿūdi Allāhi, li-ʾannahu qad jaʿala Allāha ḥasbahu min jamīʿi khalqihi, wa-man kāna Allāhu ḥasbahu fa-lā yajidu faqda shayʾin, li-ʾanna Allāha qad ḍamina lahu, wa-huwa bālighu ʾamrihi.

No station is higher than this in the heart's repose in God and assurance in His promise. He has made God sufficient for him in place of all His creation. Whoever has God as his sufficiency feels no lack, for God has guaranteed his needs and will accomplish His purpose.

وَاعْلَمْ أَنَّكَ وَالْخَلْقَ جَمِيعًا مُضْطَرُّونَ إِلَى اللَّهِ، فِي كُلِّ حَالٍ، وَفِي كُلِّ حَرَكَةٍ، وَكُلِّ سُكُونٍ، لِأَنَّهُ الْغَنِيُّ وَحْدَهُ،

Wa-iʿlam ʾannaka wa-al-khalqa jamīʿan muḍṭarrūna ʾilā Allāhi, fī kulli ḥālin, wa-fī kulli ḥarakatin, wa-kulli sukūnin, li-ʾannahu al-ghaniyyu waḥdahu,

Know that you and all creation are utterly dependent on God in every state, movement, and stillness, for He alone is self-sufficient.

وَمَنْ وَثِقَ بِغَيْرِ اللَّهِ فَقَدْ رَأَى أَنَّ مُلْكًا أَكْبَرُ مِنْ مُلْكِ اللَّهِ، وَمَنْ وَثِقَ بِاللَّهِ اسْتَغْنَى بِهِ، لِأَنَّ اللَّهَ حَسْبُهُ، وَفِي اللَّهِ خَلَفٌ مِنْ جَمِيعِ الْخَلْقِ، وَلَيْسَ فِي أَحَدٍ مِنَ الْخَلْقِ خَلَفٌ مِنَ اللَّهِ، لِأَنَّ اللَّهَ هُوَ الْغَنِيُّ وَحْدَهُ.

wa-man wathiqa bighayri Allāhi fa-qad raʾā ʾanna mulkan ʾakbaru min mulki Allāhi, wa-man wathiqa bi-Allāhi istaghnā bihi, li-ʾanna Allāha ḥasbuhu, wa-fī Allāhi khalafun min jamīʿi al-khalqi, wa-laysa fī ʾaḥadin mina al-khalqi khalafun mina Allāhi, li-ʾanna Allāha huwa al-ghaniyyu waḥdahu.

Whoever trusts another has imagined a dominion greater than God's. Whoever trusts God has enough through Him, because God is sufficient for him. God can replace all creation; no created being can replace God, for He alone is self-sufficient.

فَإِذَا عَلِمْتَ أَنَّ اللَّهَ حَسْبُ مَنْ تَوَكَّلَ عَلَيْهِ، فَكَيْفَ لَا تَطْلُبُ الْكِفَايَةَ بِالتَّوَكُّلِ عَلَى اللَّهِ عَزَّ وَجَلَّ؟

Fa-ʾidhā ʿalimta ʾanna Allāha ḥasbu man tawakkala ʿalayhi, fa-kayfa lā taṭlubu al-kifāyata bi-al-tawakkuli ʿalā Allāhi ʿazza wa-jalla?

If you know that God is sufficient for whoever trusts Him, how can you fail to seek sufficiency through trust in God, mighty and majestic?

أَلَسْتَ تَعْلَمُ أَنَّ الرَّزَّاقَ قَدْ قَسَمَ بَيْنَ عِبَادِهِ مَعَايِشَهُمْ، وَقَدْ فَضَّلَ بَعْضَهُمْ عَلَى بَعْضٍ فِي الرِّزْقِ، وَقَدْ فَرَغَ مِمَّا قَضَى وَقَدَّرَ مِنْ ذٰلِكَ؟

ʾAlasta taʿlamu ʾanna al-razzāqa qad qasama bayna ʿibādihi maʿāyishahum, wa-qad faḍḍala baʿḍahum ʿalā baʿḍin fī al-rizqi, wa-qad faragha mimmā qaḍā wa-qaddara min dhālika?

Do you not know that the Provider has apportioned livelihoods among His servants, favored some over others in provision, and completed what He has decreed and determined concerning it?

فَكَيْفَ تُعْنَى بَعْدَ عِلْمِكَ بِطَلَبِ مَا قَدْ فُرِغَ لَكَ مِنْ مِقْدَارِهِ؟

Fa-kayfa tuʿnā baʿda ʿilmika biṭalabi mā qad furigha laka min miqdārihi?

How, after knowing this, can you be preoccupied with seeking what has already been measured out for you?

أَلَا تَسْمَعُ إِلَى قَوْلِ اللَّهِ عَزَّ وَجَلَّ: ﴿وَإِنْ يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُ إِلَّا هُوَ وَإِنْ يَمْسَسْكَ بِخَيْرٍ فَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾. فَكَيْفَ تَطْلُبُ كَشْفَ الضُّرِّ مِنْ غَيْرِ اللَّهِ، أَوْ تَطْلُبُ الْمَنْفَعَةَ مِنْ عِنْدِ غَيْرِ اللَّهِ؟

ʾAlā tasmaʿu ʾilā qawli Allāhi ʿazza wa-jalla: ﴿wa-ʾin yamsaska Allāhu biḍurrin fa-lā kāshifa lahu ʾillā huwa wa-ʾin yamsaska bikhayrin fa-huwa ʿalā kulli shayʾin qadīrun﴾. Fa-kayfa taṭlubu kashfa al-ḍurri min ghayri Allāhi, ʾaw taṭlubu al-manfaʿata min ʿindi ghayri Allāhi?

Do you not hear what God, mighty and majestic, says: “If God touches you with harm, no one can remove it but Him; and if He touches you with good, He has power over everything”? How, then, can you seek the removal of harm or the granting of benefit from anyone other than God?

وَكَيْفَ لَا يَكُونُ الْغَالِبُ عَلَى قَلْبِكَ طَلَبَ كَشْفِ الضُّرِّ وَطَلَبَ النَّفْعِ مِنْ عِنْدِهِ وَحْدَهُ، إِذْ عَلِمْتَ أَنَّ ذٰلِكَ كُلَّهُ إِنَّمَا هُوَ بِيَدِهِ وَحْدَهُ؟

Wa-kayfa lā yakūnu al-ghālibu ʿalā qalbika ṭalaba kashfi al-ḍurri wa-ṭalaba al-nafʿi min ʿindihi waḥdahu, ʾidh ʿalimta ʾanna dhālika kullahu ʾinnamā huwa biyadihi waḥdahu?

How can the dominant concern of your heart fail to be seeking relief from harm and obtaining benefit from Him alone, when you know that all of it lies in His hand alone?

Source page 143

وَكَيْفَ تَخَافُ فَوْتَ شَيْءٍ مِنَ الْخَيْرِ يُرِيدُهُ اللَّهُ بِكَ؟ وَإِنْ لَمْ يُرِدْهُ بِكَ فَمَنْ يُعْطِيكَ ذٰلِكَ؟ أَوْ يُنِيلُكَ إِيَّاهُ؟

Wa-kayfa takhāfu fawta shayʾin mina al-khayri yurīduhu Allāhu bika? Wa-ʾin lam yurid-hu bika fa-man yuʿṭīka dhālika? ʾAw yunīluka ʾiyyāhu?

How can you fear missing any good God intends for you? If He does not intend it for you, who can give it or bring it to you?

وَالْمُتَوَكِّلُ عَلَى اللَّهِ لَا يَلْتَفِتُ إِلَى الدُّنْيَا، لِأَنَّهُ لَا يَرَاهَا لِنَفْسِهِ خَطَرًا، وَلَا يَرَاهَا وَنَفْسَهُ وَجَمِيعَ مَا فِيهَا إِلَّا لِلَّهِ. وَيَسْتَوِي عِنْدَهُ رُكُوبُ الْبَحْرِ، وَالْمَشْيُ فِي الْبَرِّ، وَالْأُنْسُ وَالْوَحْشَةُ، وَالْعَمَلُ وَالْجُلُوسُ، لِأَنَّ اللَّهَ تَعَالَى كَافٍ مَنْ تَوَكَّلَ عَلَيْهِ. أَوَلَا تَسْمَعُ لِقَوْلِهِ تَعَالَى: ﴿أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ وَيُخَوِّفُونَكَ بِالَّذِينَ مِنْ دُونِهِ﴾.

Wa-al-mutawakkilu ʿalā Allāhi lā yaltafitu ʾilā al-dunyā, li-ʾannahu lā yarāhā linafsihi khaṭaran, wa-lā yarāhā wa-nafsahu wa-jamīʿa mā fīhā ʾillā li-llāhi. Wa-yastawī ʿindahu rukūbu al-baḥri, wa-al-mashyu fī al-barri, wa-al-ʾunsu wa-al-waḥshatu, wa-al-ʿamalu wa-al-julūsu, li-ʾanna Allāha taʿālā kāfin man tawakkala ʿalayhi. ʾAwalā tasmaʿu liqawlihi taʿālā: ﴿ʾalaysa Allāhu bikāfin ʿabdahu wa-yukhawwifūnaka bi-alladhīna min dūnihi﴾.

The person who trusts God does not turn toward this world, for he attaches no importance to it for himself. He sees it, himself, and everything in it as belonging only to God. Sailing the sea and walking on land, companionship and loneliness, working and sitting are equal to him, because God Most High is sufficient for whoever trusts Him. Do you not hear what He Most High says: “Is God not sufficient for His servant? Yet they frighten you with those besides Him.”

فَالْمُتَوَكِّلُ عَلَى اللَّهِ اكْتَفَى بِعِلْمِهِ بِاللَّهِ عَنِ الِاشْتِغَالِ بِغَيْرِهِ، لِأَنَّهُ عَلِمَ أَنَّ الَّذِي يُوصِلُ إِلَيْهِ الْمَنَافِعَ هُوَ اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ.

Fa-al-mutawakkilu ʿalā Allāhi iktafā biʿilmihi bi-Allāhi ʿani al-ishtighāli bighayrihi, li-ʾannahu ʿalima ʾanna alladhī yūṣilu ʾilayhi al-manāfiʿa huwa Allāhu waḥdahu lā sharīka lahu.

The person who trusts God finds in his knowledge of God enough to free him from preoccupation with anything else. He knows that the One who brings him benefits is God alone, without partner.

وَأَيْضًا إِذَا سَكَنَ قَلْبُكَ إِلَى اللَّهِ لَمْ تَخَفْ غَيْرَهُ، لِأَنَّ اللَّهَ حَسْبُ مَنْ تَوَكَّلَ عَلَيْهِ.

Wa-ʾayḍan ʾidhā sakana qalbuka ʾilā Allāhi lam takhaf ghayrahu, li-ʾanna Allāha ḥasbu man tawakkala ʿalayhi.

Moreover, when your heart rests in God, you fear no other, for God is sufficient for whoever trusts Him.

وَمِنْ عَلَامَةِ الْمُتَوَكِّلِ: أَنَّهُ يُؤْثِرُ الصِّدْقَ حَيْثُ يَضُرُّهُ عَلَى الْكَذِبِ حَيْثُ يَنْفَعُهُ، لِأَنَّهُ لَمْ يَصِحَّ لِمَنْ تَوَكَّلَ عَلَيْهِ أَنْ يَخَافَ غَيْرَهُ.

Wa-min ʿalāmati al-mutawakkili: ʾannahu yuʾthiru al-ṣidqa ḥaythu yaḍurruhu ʿalā al-kadhibi ḥaythu yanfaʿuhu, li-ʾannahu lam yaṣiḥḥa liman tawakkala ʿalayhi ʾan yakhāfa ghayrahu.

One sign of the trusting person is that he prefers truthfulness where it harms him to lying where it benefits him. Someone who trusts God cannot rightly fear another.

وَكَذٰلِكَ إِذَا أَمَرَ بِالْمَعْرُوفِ وَنَهَى عَنِ الْمُنْكَرِ لَمْ يَخْشَ إِلَّا اللَّهَ، لِأَنَّ رَجَاءَهُ مِنَ اللَّهِ أَكْثَرُ مِنْ خَوْفِهِ مِنْ تَوَعُّدِ الْمَخْلُوقِينَ، لِأَنَّ الْمُتَوَكِّلَ عَلَى اللَّهِ أَخْرَجَ مِنْ قَلْبِهِ كُلَّ مَخُوفٍ وَمَحْذُورٍ وَمَحْزُونٍ دُونَ اللَّهِ، حَتَّى اتَّصَلَ خَوْفُهُ وَرَجَاؤُهُ بِاللَّهِ.

Wa-ka-dhālika ʾidhā ʾamara bi-al-maʿrūfi wa-nahā ʿani al-munkari lam yakhsha ʾillā Allāha, li-ʾanna rajāʾahu mina Allāhi ʾaktharu min khawfihi min tawaʿʿudi al-makhlūqīna, li-ʾanna al-mutawakkila ʿalā Allāhi ʾakhraja min qalbihi kulla makhūfin wa-maḥdhūrin wa-maḥzūnin dūna Allāhi, ḥattā ittaṣala khawfuhu wa-rajāʾuhu bi-Allāhi.

Likewise, when he commands right and forbids wrong, he fears only God, because his hope in God exceeds his fear of people's threats. The person who trusts God has removed from his heart every object of fear, caution, and sorrow besides God, until his fear and hope are attached to God.

وَاعْلَمْ أَنَّ الْمَعَاوِنَ إِنَّمَا تَحْضُرُ عِنْدَ إِخْرَاجِ الْعَالَمِ مِنْ قَلْبِكَ، فَتَنْحَاشُ عِنْدَ ذٰلِكَ إِلَى مَسَالِكِ الْعِزِّ، وَالْغِنَى بِاللَّهِ، لِأَنَّكَ تَعْلَمُ أَنَّهُ لَا مَانِعَ وَلَا مُعْطِيَ وَلَا ضَارَّ وَلَا نَافِعَ إِلَّا اللَّهُ وَحْدَهُ.

Wa-iʿlam ʾanna al-maʿāwina ʾinnamā taḥḍuru ʿinda ʾikhrāji al-ʿālami min qalbika, fa-tanḥāshu ʿinda dhālika ʾilā masāliki al-ʿizzi, wa-al-ghinā bi-Allāhi, li-ʾannaka taʿlamu ʾannahu lā māniʿa wa-lā muʿṭiya wa-lā ḍārra wa-lā nāfiʿa ʾillā Allāhu waḥdahu.

Know that help arrives only when you remove the world from your heart. You then turn toward the paths of honor and sufficiency through God, knowing that none withholds, gives, harms, or benefits except God alone.

وَلَا تَرْغَبْ عَنِ اللَّهِ بِجَهْلِكَ، فَتَخْضَعَ لِمَنْ دُونَهُ عِنْدَ تَخْوِيفِ الشَّيْطَانِ، فَيَسْتَوْلِيَ عَلَيْكَ عِنْدَ ذٰلِكَ. أَوَلَا تَسْمَعُ قَوْلَهُ: ﴿الشَّيْطَانُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُمْ بِالْفَحْشَاءِ وَاللَّهُ يَعِدُكُمْ مَغْفِرَةً مِنْهُ وَفَضْلًا﴾.

Wa-lā targhab ʿani Allāhi bijahlika, fa-takhḍaʿa liman dūnahu ʿinda takhwīfi al-shayṭāni, fa-yastawliya ʿalayka ʿinda dhālika. ʾAwalā tasmaʿu qawlahu: ﴿al-shayṭānu yaʿidukumu al-faqra wa-yaʾmurukum bi-al-faḥshāʾi wa-Allāhu yaʿidukum maghfiratan minhu wa-faḍlan﴾.

Do not turn away from God through ignorance and submit to someone besides Him when Satan frightens you, thereby letting him gain mastery over you. Do you not hear His words: “Satan promises you poverty and commands you to indecency, while God promises you forgiveness from Himself and bounty”?

فَمَا يَضُرُّكَ مِنْ مَوَاعِيدِ الشَّيْطَانِ مَعَ ضَمَانِ الرَّحْمٰنِ؟

Fa-mā yaḍurruka min mawāʿīdi al-shayṭāni maʿa ḍamāni al-raḥmāni?

What harm can Satan's promises do you alongside the guarantee of the All-Merciful?

وَاعْلَمْ أَنَّكَ لَا تَكُونُ مُتَوَكِّلًا عَلَى اللَّهِ تَعَالَى حَتَّى تَسْلُكَ مِنْهَاجَ الْمُضِيِّ إِلَيْهِ عَلَى السُّكُونِ وَالِاطْمِئْنَانِيَّةِ إِلَى اللَّهِ، وَحَتَّى تَعْبُدَ اللَّهَ رَاضِيًا بِمَا صَيَّرَكَ إِلَيْهِ، لِأَنَّكَ لَا تَعْرِفُ غَيْرَهُ.

Wa-iʿlam ʾannaka lā takūnu mutawakkilan ʿalā Allāhi taʿālā ḥattā tasluka minhāja al-muḍiyyi ʾilayhi ʿalā al-sukūni wa-al-iṭmiʾnāniyyati ʾilā Allāhi, wa-ḥattā taʿbuda Allāha rāḍiyan bimā ṣayyaraka ʾilayhi, li-ʾannaka lā taʿrifu ghayrahu.

Know that you do not trust God Most High until you follow the path toward Him with repose and assurance in God, and worship Him content with the condition to which He has brought you, because you know no other.

فَإِذَا صِرْتَ إِلَى هٰذِهِ الْمَنْزِلَةِ [غَلَبَتْ] عَلَى قَلْبِكَ عَظَمَةُ اللَّهِ وَجَلَالُهُ، لِأَنَّ الْخَلْقَ كُلَّهُمْ مُقَصِّرُونَ عَنْ حَقِّهِ عَلَيْهِمْ جَلَّ جَلَالُهُ.

Fa-ʾidhā ṣirta ʾilā hādhihi al-manzilati [ghalabat] ʿalā qalbika ʿaẓamatu Allāhi wa-jalāluhu, li-ʾanna al-khalqa kullahum muqaṣṣirūna ʿan ḥaqqihi ʿalayhim jalla jalāluhu.

When you reach this station, God's greatness and majesty [prevail] over your heart, for all creation falls short of His due upon them, majestic is His glory.

Source page 144

وَاعْلَمْ أَنَّ اللَّهَ سُبْحَانَهُ خَصَّ الْمُتَوَكِّلِينَ عَلَيْهِ بِمَنَازِلِ السَّلَامَةِ، وَحَجَبَ عَنْهُمْ كُلَّ نَدَامَةٍ، فَهُمْ يَنْظُرُونَ إِلَى اللَّهِ فِيمَا يَأْمُلُونَ.

Wa-iʿlam ʾanna Allāha subḥānahu khaṣṣa al-mutawakkilīna ʿalayhi bimanāzili al-salāmati, wa-ḥajaba ʿanhum kulla nadāmatin, fa-hum yanẓurūna ʾilā Allāhi fīmā yaʾmulūna.

Know that God, glory be to Him, has singled out those who trust Him for stations of safety and screened every regret from them. They look toward God in what they hope for.

قَدْ حَجَبَ قُلُوبَهُمْ عَمَّا سِوَاهُ، لِمَا يَرْجُونَ مِنْ إِحْسَانِهِ، وَاسْتَغْنَوْا بِذِكْرِهِ عَنْ ذِكْرِ غَيْرِهِ.

Qad ḥajaba qulūbahum ʿammā siwāhu, limā yarjūna min ʾiḥsānihi, wa-istaghnaw bidhikrihi ʿan dhikri ghayrihi.

He has screened their hearts from all besides Him because of the goodness they hope for from Him. Remembrance of Him has made remembrance of others unnecessary to them.

وَاعْلَمْ أَنَّكَ لَا تَكُونُ مُتَوَكِّلًا حَتَّى تَصْفُوَ مِنْ كُلِّ مِلْكٍ لِنَفْسِكَ، مَعَ مِلْكِ الدُّنْيَا، وَحَتَّى لَا تَثِقَ إِلَّا فِي اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَحَتَّى تَرَى مُؤْنَتَكَ عَلَى اللَّهِ وَحْدَهُ، فَلَا يَذْهَبَنَّ بِكَ الطَّمَعُ إِلَى غَيْرِ اللَّهِ.

Wa-iʿlam ʾannaka lā takūnu mutawakkilan ḥattā taṣfuwa min kulli milkin linafsika, maʿa milki al-dunyā, wa-ḥattā lā tathiqa ʾillā fī Allāhi waḥdahu lā sharīka lahu, wa-ḥattā tarā muʾnataka ʿalā Allāhi waḥdahu, fa-lā yadh-habanna bika al-ṭamaʿu ʾilā ghayri Allāhi.

Know that you do not become trusting until you are free of every claim of possession for yourself, even while possessing the world; until you trust only God alone, without partner; and until you see your maintenance as resting with God alone. Do not let covetousness carry you toward another.

أَلَا تَرَى أَنَّ الَّذِي طَمِعْتَ فِيمَا فِي يَدَيْهِ أَلَيْسَ هُوَ فِي مِلْكِ اللَّهِ؟

ʾAlā tarā ʾanna alladhī ṭamiʿta fīmā fī yadayhi ʾalaysa huwa fī milki Allāhi?

Do you not see that the person whose possessions you covet is himself in God's possession?

هَلْ فِي السَّمَاءِ حَاجِزٌ يَحْجُزُكَ عَنِ اللَّهِ؟

Hal fī al-samāʾi ḥājizun yaḥjuzuka ʿani Allāhi?

Is there a barrier in heaven that shuts you off from God?

فَاعْلَمْ أَنَّكَ لَا تَقْدِرُ أَنْ تَفْرِضَ رِزْقَكَ، كَمَا لَا تَقْدِرُ أَنْ تَفْرِضَ الْمَوْتَ. أَمَا سَمِعْتَ اللَّهَ يَقُولُ: ﴿اللَّهُ الَّذِي خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ﴾.

Fa-iʿlam ʾannaka lā taqdiru ʾan tafriḍa rizqaka, kamā lā taqdiru ʾan tafriḍa al-mawta. ʾAmā samiʿta Allāha yaqūlu: ﴿Allāhu alladhī khalaqakum thumma razaqakum thumma yumītukum thumma yuḥyīkum﴾.

Know that you cannot determine your provision any more than you can determine death. Have you not heard God say: “God is the One who created you, then provided for you, then causes you to die, then gives you life.”

فَاسْكُنْ يَا أَخِي إِلَى مَوْعُودِ اللَّهِ تَعَالَى فِي رِزْقِهِ، كَمَا تَسْكُنُ إِلَى أَنَّكَ مَيِّتٌ، وَاقْطَعِ الِاشْتِغَالَ بِذِكْرِ الْأَسْبَابِ مِنْ قَلْبِكَ.

Fa-uskun yā ʾakhī ʾilā mawʿūdi Allāhi taʿālā fī rizqihi, kamā taskunu ʾilā ʾannaka mayyitun, wa-iqṭaʿi al-ishtighāla bidhikri al-ʾasbābi min qalbika.

Rest assured, my brother, in the promise of God Most High concerning His provision, just as you are sure that you will die. Cut preoccupation with recalling the means from your heart.

وَاعْلَمْ أَنَّ اللَّهَ يَرْزُقُكَ لِسَبَبٍ وَبِغَيْرِ سَبَبٍ، وَكُلُّ سَبَبٍ فَهُوَ ثَابِتٌ، لَا تَعْلَمُ مَتَى يَأْتِيكَ رِزْقُكَ، كَمَا لَا تَعْلَمُ مَتَى يَأْتِيكَ الْمَوْتُ.

Wa-iʿlam ʾanna Allāha yarzuquka lisababin wa-bighayri sababin, wa-kullu sababin fa-huwa thābitun, lā taʿlamu matā yaʾtīka rizquka, kamā lā taʿlamu matā yaʾtīka al-mawtu.

Know that God provides for you through a cause and without a cause, and every cause is fixed. You do not know when your provision will reach you, just as you do not know when death will reach you.

أَلَا تَرَى أَنَّ اللَّهَ وَعَدَكَ أَنْ يَرْزُقَكَ وَغَيَّبَ رِزْقَكَ عَنْكَ بِالْقَضَاءِ، وَلَهُ وَقْتٌ يَنْزِلُ فِيهِ؟ فَلَوِ احْتَلْتَ بِكُلِّ حِيلَةٍ أَنْ يَأْتِيَكَ قَبْلَ وَقْتِهِ لَمْ تَقْدِرْ عَلَى ذٰلِكَ، حَتَّى يَنْزِلَ فِي وَقْتِهِ.

ʾAlā tarā ʾanna Allāha waʿadaka ʾan yarzuqaka wa-ghayyaba rizqaka ʿanka bi-al-qaḍāʾi, wa-lahu waqtun yanzilu fīhi? Fa-lawi iḥtalta bikulli ḥīlatin ʾan yaʾtiyaka qabla waqtihi lam taqdir ʿalā dhālika, ḥattā yanzila fī waqtihi.

Do you not see that God has promised to provide for you, concealed your provision from you by His decree, and appointed a time for it to descend? Even if you used every device to bring it before its time, you could not do so; it must descend at its appointed time.

أَمَا سَمِعْتَ اللَّهَ عَزَّ وَجَلَّ يَقُولُ: ﴿وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ. فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِثْلَ مَا أَنَّكُمْ تَنْطِقُونَ﴾.

ʾAmā samiʿta Allāha ʿazza wa-jalla yaqūlu: ﴿wa-fī al-samāʾi rizqukum wa-mā tūʿadūna. Fa-wa-rabbi al-samāʾi wa-al-ʾarḍi ʾinnahu laḥaqqun mithla mā ʾannakum tanṭiqūna﴾.

Have you not heard God, mighty and majestic, say: “In heaven is your provision and what you are promised. By the Lord of heaven and earth, it is surely true, just as you speak.”

وَاعْلَمْ أَنَّ الْوَاثِقَ بِاللَّهِ نَفَى عَنْ قَلْبِهِ التُّهْمَةَ لِلَّهِ، وَإِنْ كُنْتَ فِي ظِلِّ سَبَبٍ فَلَا يَمِيلَنَّ قَلْبُكَ إِلَى السَّبَبِ، وَلْيَكُنْ قَلْبُكَ مَعَ اللَّهِ عَزَّ وَجَلَّ.

Wa-iʿlam ʾanna al-wāthiqa bi-Allāhi nafā ʿan qalbihi al-tuhmata li-llāhi, wa-ʾin kunta fī ẓilli sababin fa-lā yamīlanna qalbuka ʾilā al-sababi, wa-l-yakun qalbuka maʿa Allāhi ʿazza wa-jalla.

Know that the one who trusts God has banished suspicion of God from his heart. Even if you live under the shelter of a means, do not let your heart incline toward that means. Let your heart remain with God, mighty and majestic.

Source pages 144–145

وَاعْلَمْ أَنَّ الْقَهْرَمَانَ لَا يُنْفِقُ إِلَّا بِإِذْنِ السَّيِّدِ، فَاعْقِدْ قَلْبَكَ لِسَيِّدِكَ، لِأَنَّهُ إِنْ أَعْطَاكَ لَمْ يَقْدِرْ أَهْلُ الْأَرْضِ أَنْ يَمْنَعُوكَ، وَإِنْ مَنَعَكَ لَمْ يَقْدِرْ أَهْلُ الْأَرْضِ أَنْ يُعْطُوكَ، لِأَنَّ سُلْطَانَهُ عَظِيمٌ، وَبِتَوَكُّلِكَ عَلَيْهِ يَكْفِيكَ.

Wa-iʿlam ʾanna al-qahramāna lā yunfiqu ʾillā bi-ʾidhni al-sayyidi, fa-iʿqid qalbaka lisayyidika, li-ʾannahu ʾin ʾaʿṭāka lam yaqdir ʾahlu al-ʾarḍi ʾan yamnaʿūka, wa-ʾin manaʿaka lam yaqdir ʾahlu al-ʾarḍi ʾan yuʿṭūka, li-ʾanna sulṭānahu ʿaẓīmun, wa-bitawakkulika ʿalayhi yakfīka.

Know that a steward spends only with his master's permission. Bind your heart to your Master. If He gives you, the people of the earth cannot withhold it; if He withholds, they cannot give it. His authority is immense, and through your trust in Him He suffices you.

Source page 145

فَالْمُتَوَكِّلُ سَاكِنُ الْقَلْبِ إِلَى الْمَضْمُونِ، فَمَنْ قَطَعَ الْقَلْبَ بِالْأَسْبَابِ، لَمْ يَرَ شَيْئًا إِلَّا اللَّهَ، لِأَنَّ قَدَرَ اللَّهِ جَارٍ عَلَى الْمُتَوَكِّلِ وَغَيْرِهِ، أَلَا تَسْمَعُ إِلَى قَوْلِهِ تَعَالَى: ﴿وَكَأَيِّنْ مِنْ دَابَّةٍ لَا تَحْمِلُ رِزْقَهَا اللَّهُ يَرْزُقُهَا وَإِيَّاكُمْ وَهُوَ السَّمِيعُ الْعَلِيمُ﴾.

Fa-al-mutawakkilu sākinu al-qalbi ʾilā al-maḍmūni, fa-man qaṭaʿa al-qalba bi-al-ʾasbābi, lam yara shayʾan ʾillā Allāha, li-ʾanna qadara Allāhi jārin ʿalā al-mutawakkili wa-ghayrihi, ʾalā tasmaʿu ʾilā qawlihi taʿālā: ﴿wa-kaʾayyin min dābbatin lā taḥmilu rizqahā Allāhu yarzuquhā wa-ʾiyyākum wa-huwa al-samīʿu al-ʿalīmu﴾.

The trusting person's heart rests in what has been guaranteed. Whoever severs the heart's attachment to causes [the printed construction is compressed] sees nothing but God, for God's decree runs over the trusting person and everyone else. Do you not hear what He Most High says: “How many a creature does not carry its own provision! God provides for it and for you. He is the All-Hearing, the All-Knowing.”

وَقَدْ عَلِمَ الْمُتَوَكِّلُ عِلْمًا يَقِينًا، وَسَكَنَ قَلْبُهُ إِلَى ذٰلِكَ: أَنَّ مَا قُسِمَ لَهُ وَقُدِّرَ، أَوْ كَانَ فِي مَهَبِّ الرِّيحِ لَأَدْرَكَهُ، وَأَنَّ مَا لَمْ يُقْسَمْ لَهُ وَلَمْ يُقَدَّرْ، لَوْ كَانَ بَيْنَ يَدَيْهِ وَجَهَدَ أَهْلُ السَّمَوَاتِ وَالْأَرْضِ أَنْ يُوصِلُوا إِلَيْهِ مِثْلَ ذَرَّةٍ أَوْ خَرْدَلَةٍ لَمْ يَقْدِرُوا عَلَى ذٰلِكَ.

Wa-qad ʿalima al-mutawakkilu ʿilman yaqīnan, wa-sakana qalbuhu ʾilā dhālika: ʾanna mā qusima lahu wa-quddira, ʾaw kāna fī mahabbi al-rīḥi laʾadrakahu, wa-ʾanna mā lam yuqsam lahu wa-lam yuqaddar, law kāna bayna yadayhi wa-jahada ʾahlu al-samāwāti wa-al-ʾarḍi ʾan yūṣilū ʾilayhi mithla dharratin ʾaw khardalatin lam yaqdirū ʿalā dhālika.

The trusting person knows with certainty, and his heart rests in this: what has been allotted and decreed for him would reach him even were it in the path of the wind [the printed conditional wording is irregular]. What has not been allotted or decreed for him could not reach him even if it were before his eyes and all the inhabitants of heaven and earth strove to bring him a particle's or mustard seed's worth.

وَقَدْ قَالَ: ﴿وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ نَحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ﴾. وَقَالَ: ﴿وَعَلَى اللَّهِ فَتَوَكَّلُوا إِنْ كُنْتُمْ مُؤْمِنِينَ﴾. فَلَمْ يُحِقَّ لَهُمْ إِيمَانًا إِلَّا بِتَوَكُّلِهِمْ عَلَيْهِ.

Wa-qad qāla: ﴿wa-lā taqtulū ʾawlādakum khashyata ʾimlāqin naḥnu narzuquhum wa-ʾiyyākum﴾. Wa-qāla: ﴿wa-ʿalā Allāhi fa-tawakkalū ʾin kuntum muʾminīna﴾. Fa-lam yuḥiqqa lahum ʾīmānan ʾillā bitawakkulihim ʿalayhi.

He has said: “Do not kill your children for fear of poverty. We provide for them and for you.” And He says: “Put your trust in God, if you are believers.” He thus establishes faith for them only through their trust in Him.

وَقَالَ: ﴿عَلَى اللَّهِ تَوَكَّلْنَا﴾، وَقَالَ: ﴿وَمَا لَنَا أَلَّا نَتَوَكَّلَ عَلَى اللَّهِ وَقَدْ هَدَانَا سُبُلَنَا﴾.

Wa-qāla: ﴿ʿalā Allāhi tawakkalnā﴾, wa-qāla: ﴿wa-mā lanā ʾallā natawakkala ʿalā Allāhi wa-qad hadānā subulanā﴾.

He says: “In God we have put our trust,” and: “Why should we not trust in God, when He has guided us to our paths?”

فَالتَّوَكُّلُ مَحْضُ الْإِيمَانِ، لِأَنَّهُ فَرِيضَةٌ عَلَى الْعِبَادِ، وَلَا يَكُونُ الْإِيمَانُ إِلَّا بِتَوَكُّلٍ، وَالتَّوَكُّلُ يَزِيدُ وَيَنْقُصُ، كَمَا أَنَّ الْإِيمَانَ يَزِيدُ وَيَنْقُصُ، وَالنَّاسُ يَتَفَاضَلُونَ فِي التَّوَكُّلِ وَالْإِيمَانِ عَلَى قَدْرِ الْيَقِينِ.

Fa-al-tawakkulu maḥḍu al-ʾīmāni, li-ʾannahu farīḍatun ʿalā al-ʿibādi, wa-lā yakūnu al-ʾīmānu ʾillā bitawakkulin, wa-al-tawakkulu yazīdu wa-yanquṣu, kamā ʾanna al-ʾīmāna yazīdu wa-yanquṣu, wa-al-nāsu yatafāḍalūna fī al-tawakkuli wa-al-ʾīmāni ʿalā qadri al-yaqīni.

Trust is the very essence of faith, because it is an obligation upon the servants, and there is no faith without trust. Trust increases and decreases just as faith increases and decreases. People differ in the excellence of their trust and faith in proportion to their certainty.

Transmitted colophon

آخِرُ كِتَابِ (آدَابِ النُّفُوسِ) لِلْمُحَاسِبِيِّ، رَحْمَةُ اللَّهِ عَلَيْهِ، وَالْحَمْدُ لِلَّهِ وَحْدَهُ، وَصَلَوَاتُهُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَآلِهِ وَسَلَامُهُ، وَهُوَ حَسْبُنَا وَنِعْمَ الْوَكِيلُ. وَكَانَ الْفَرَاغُ مِنْهُ فِي الْخَامِسِ مِنْ ذِي الْقَعْدَةِ، سَنَةَ اثْنَيْنِ وَعِشْرِينَ وَخَمْسِمِائَةٍ.

ʾĀkhiru kitābi (ʾĀdābi al-Nufūsi) li-al-Muḥāsibiyyi, raḥmatu Allāhi ʿalayhi, wa-al-ḥamdu li-llāhi waḥdahu, wa-ṣalawātuhu ʿalā sayyidinā Muḥammadin wa-ʾālihi wa-salāmuhu, wa-huwa ḥasbunā wa-niʿma al-wakīlu. Wa-kāna al-farāghu minhu fī al-khāmisi min Dhī al-Qaʿdati, sanata ithnayni wa-ʿishrīna wa-khamsamiʾatin.

The end of the book (The Disciplines of the Selves) by al-Muḥāsibī, God's mercy be upon him. Praise belongs to God alone, and His blessings and peace be upon our master Muḥammad and his family. He is sufficient for us and an excellent Trustee. Completion was on the fifth of Dhū al-Qaʿda, in the year five hundred and twenty-two.