الرِّعَايَةُ لِحُقُوقِ اللَّهِ
Al-Riʿāyatu li-ḥuqūqi Allāhi
Companionship, Self-Knowledge, and Knowledge of Self
Printed pages 375–465
Source page 375
كِتَابُ الْإِخْوَانِ وَمَعْرِفَةِ النَّفْسِ
Kitābu al-ikhwāni wa-maʿrifati al-nafsi
The Book of Brothers and Knowing the Self
Source page 377
بَابٌ فِي الْعَبْدِ يَعْزِمُ عَلَى التَّوْبَةِ ثُمَّ يَرْجِعُ وَمَا الَّذِي يُقَوِّيهِ وَيُعِينُهُ عَلَى التَّقْوَى وَمُخَالَفَةِ الْهَوَى وَالشَّهْوَةِ؟
Bābun fī al-ʿabdi yaʿzimu ʿalā al-tawbati thumma yarjiʿu wa-mā alladhī yuqawwīhi wa-yuʿīnuhu ʿalā al-taqwā wa-mukhālafati al-hawā wa-al-shahwati?
Chapter on the servant who resolves to repent and then relapses, and what strengthens him and helps him practice God-consciousness and resist desire and appetite
قُلْتُ: قَدْ تَسْخُو نَفْسِي بِالرِّعَايَةِ لِحُقُوقِ اللّٰهِ عَزَّ وَجَلَّ، وَتَرْكِ الرِّيَاءِ بِالطَّاعَةِ لِعِبَادِ اللّٰهِ عَزَّ وَجَلَّ، وَأَعْزِمُ عَلَى ذَلِكَ، ثُمَّ لَا أَلْبَثُ أَنْ أَزُولَ عَنْ ذَلِكَ حَتَّى أُضَيِّعَ بَعْضَ الْحُقُوقِ، وَأَتَصَنَّعَ بَعْضَ الطَّاعَةِ. فَمِنْ أَيْنَ أُتِيتُ؟
Qultu: Qad taskhū nafsī bi-al-riʿāyati li-ḥuqūqi Allāhi ʿazza wa-jalla, wa-tarki al-riyāʾi bi-al-ṭāʿati li-ʿibādi Allāhi ʿazza wa-jalla, wa-aʿzimu ʿalā dhālika, thumma lā albathu an azūla ʿan dhālika ḥattā uḍayyiʿa baʿḍa al-ḥuqūqi, wa-ataṣannaʿa baʿḍa al-ṭāʿati. Fa-min ayna utītu?
I asked: My self may willingly observe what is due to God, mighty and majestic, and stop making a display of obedience before the servants of God, mighty and majestic. I resolve to do this, but before long I turn away from it, neglecting some duties and putting on a show in some acts of obedience. Where has my failure come from?
قَالَ: خَوْفُكَ ضَعِيفٌ، وَحَذَرُكَ مِنَ اللّٰهِ عَزَّ وَجَلَّ قَلِيلٌ.
Qāla: Khawfuka ḍaʿīfun, wa-ḥadharuka mina Allāhi ʿazza wa-jalla qalīlun.
He said: Your fear is weak, and your caution before God, mighty and majestic, is slight.
قُلْتُ: فَكَيْفَ لِي بِقُوَّةِ الْخَوْفِ وَشِدَّةِ الْحَذَرِ؟
Qultu: Fa-kayfa lī bi-quwwati al-khawfi wa-shiddati al-ḥadhari?
I asked: How can I gain strong fear and intense caution?
قَالَ: قَدْ أَجَبْتُكَ عَنْ ذَلِكَ بِإِدْمَانِ الْفِكْرِ بِالتَّخْوِيفِ لِنَفْسِكَ.
Qāla: Qad ajabtuka ʿan dhālika bi-idmāni al-fikri bi-al-takhwīfi li-nafsika.
He said: I have already answered you about this: by persisting in reflection that makes your self afraid.
قُلْتُ: قَدْ خَوَّفْتُ نَفْسِي كَمَا أَمَرْتَنِي، حَتَّى سَخَتْ بِالْعَزْمِ، وَرَفَضَتِ الْإِصْرَارَ عَلَى الْمَعَاصِي، وَالرِّيَاءَ عَلَى الطَّاعَةِ، ثُمَّ لَمْ تَلْبَثْ أَنْ زَلَّتْ وَرَجَعَتْ، فَرَاجَعْتُ التَّوْبَةَ وَالْعَزْمَ، ثُمَّ زَلَّتْ، ثُمَّ رَاجَعْتُ التَّوْبَةَ وَالْعَزْمَ، ثُمَّ رَاجَعْتُ الذَّنْبَ، وَتَصَنَّعْتُ فِي بَعْضٍ، وَوَفَيْتُ فِي بَعْضٍ.
Qultu: Qad khawwaftu nafsī ka-mā amartanī, ḥattā sakhat bi-al-ʿazmi, wa-rafaḍati al-iṣrāra ʿalā al-maʿāṣī, wa-al-riyāʾa ʿalā al-ṭāʿati, thumma lam talbath an zallat wa-rajaʿat, fa-rājaʿtu al-tawbata wa-al-ʿazma, thumma zallat, thumma rājaʿtu al-tawbata wa-al-ʿazma, thumma rājaʿtu al-dhanba, wa-taṣannaʿtu fī baʿḍin, wa-wafaytu fī baʿḍin.
I asked: I have frightened my self as you instructed, until it willingly made the resolve and rejected persistence in sins and ostentation in obedience. But before long it slipped and relapsed. I returned to repentance and resolve, then it slipped; then I returned to repentance and resolve, then returned to sin. I put on a show in some things and kept faith in others.
قَالَ: إِنَّكَ قَرِيبُ الْعَهْدِ بِالْجَهَالَةِ وَالزَّلَلِ، طَوِيلُ الْعَادَةِ وَالْأُلْفَةِ لِلْمَعَاصِي، قَلِيلُ الْعِنَايَةِ لِلْمُرَاقَبَةِ وَالصِّدْقِ؛ فَهَوَاكَ قَوِيٌّ، وَشَهْوَتُكَ هَائِجَةٌ؛ لِشِدَّةِ إِلْفِ نَفْسِكَ اللَّذَّاتِ وَمُبَاشَرَةِ الشَّهَوَاتِ، فَمِنْ ثَمَّ أَسْرَعْتَ الرُّجُوعَ، وَلَمْ تُحَقِّقِ الْوَفَاءَ بِالْعَزْمِ فِي حُقُوقِ اللّٰهِ عَزَّ وَجَلَّ، حَتَّى ضَيَّعْتَ بَعْضَهَا، وَتَصَنَّعْتَ بِبَعْضِ الطَّاعَةِ.
Qāla: Innaka qarību al-ʿahdi bi-al-jahālati wa-al-zalali, ṭawīlu al-ʿādati wa-al-ulfati li-al-maʿāṣī, qalīlu al-ʿināyati li-al-murāqabati wa-al-ṣidqi; fa-hawāka qawiyyun, wa-shahwatuka hāʾijatun; li-shiddati ilfi nafsika al-ladhdhāti wa-mubāsharati al-shahawāti, fa-min thamma asraʿta al-rujūʿa, wa-lam tuḥaqqiqi al-wafāʾa bi-al-ʿazmi fī ḥuqūqi Allāhi ʿazza wa-jalla, ḥattā ḍayyaʿta baʿḍahā, wa-taṣannaʿta bi-baʿḍi al-ṭāʿati.
He said: Your foolishness and lapses are recent; your habit of sin and familiarity with it are longstanding; your attention to watchfulness and sincerity is slight. Your desire is therefore strong and your appetite stirred up, because your self is so accustomed to pleasures and indulging its appetites. That is why you quickly relapsed and did not truly keep your resolve concerning what is due to God, mighty and majestic, until you neglected some of those duties and put on a show through some acts of obedience.
Source page 378
قُلْتُ: فَكَيْفَ لِي بِمَوْتِ شَهَوَاتِي، وَضَعْفِ هَوَايَ، وَقُوَّةِ خَوْفِي، وَشِدَّةِ حَذَرِي؟
Qultu: Fa-kayfa lī bi-mawti shahawātī, wa-ḍaʿfi hawāya, wa-quwwati khawfī, wa-shiddati ḥadharī?
I asked: How can my appetites die, my desire weaken, my fear grow strong, and my caution become intense?
قَالَ: الْزَمِ الْفِكْرَ فِيمَا سَلَفَ مِنَ الذُّنُوبِ، وَخَوْفَ مَا وَجَبَ عَلَيْكَ مِنَ اللّٰهِ عَزَّ وَجَلَّ مِنَ النَّصَبِ بِهَا، وَالْفِكْرَ فِي الْبَعْثِ وَالسُّؤَالِ، وَشِدَّةِ الْعَذَابِ، وَحِرْمَانِ الثَّوَابِ؛ فَإِنَّكَ لِذَلِكَ مُسْتَوْجِبٌ، وَمُرَاجَعَةَ التَّوْبَةِ وَمُرَاجَعَةَ الْعَزْمِ، وَالْحَذَرَ فِيمَا تَسْتَقْبِلُ، وَمَنْعَ النَّفْسِ لَذَّتَهَا فِيمَا يَكْرَهُ رَبُّهَا عَزَّ وَجَلَّ؛ فَإِنْ زَلَّتْ رَجَعْتَ سَرِيعًا، وَعَاوَدْتَ الْعَزْمَ وَالتَّوْبَةَ؛
Qāla: Ilzami al-fikra fīmā salafa mina al-dhunūbi, wa-khawfa mā wajaba ʿalayka mina Allāhi ʿazza wa-jalla mina al-naṣabi bihā, wa-al-fikra fī al-baʿthi wa-al-suʾāli, wa-shiddati al-ʿadhābi, wa-ḥirmāni al-thawābi; fa-innaka li-dhālika mustawjibun, wa-murājaʿata al-tawbati wa-murājaʿata al-ʿazmi, wa-al-ḥadhara fīmā tastaqbilu, wa-manʿa al-nafsi ladhdhatahā fīmā yakrahu rabbuhā ʿazza wa-jalla; fa-in zallat rajaʿta sarīʿan, wa-ʿāwadta al-ʿazma wa-al-tawbata;
He said: Persist in reflecting on your past sins and fearing the suffering that you have incurred from God, mighty and majestic, through them; in reflecting on resurrection and questioning, severe punishment, and deprivation of reward, for you have made yourself deserve these; in returning to repentance and returning to resolve; in being cautious about what lies ahead; and in denying the self its pleasure in what its Lord, mighty and majestic, dislikes. If it slips, return quickly and renew your resolve and repentance.
فَإِذَا أَدْمَنْتَ الْفِكْرَ بِالتَّخْوِيفِ لِنَفْسِكَ، قَوِيَ خَوْفُكَ، وَإِذَا أَدْمَنْتَ الرَّدَّ عَلَى نَفْسِكَ، وَالْعِصْيَانَ لَهَا، وَتَرْكَ اسْتِعْمَالِ شَهَوَاتِهَا انْقَطَعَتِ النَّفْسُ عَنْ عَادَاتِهَا، وَيَئِسَتْ مِنْ أَنْ تُعْطِيَهَا لَذَّاتِهَا وَمَاتَتْ شَهَوَاتُهَا إِذَا لَمْ تُسْتَعْمَلْ، وَمَا اسْتَعْمَلْتَ مِنْهَا عَاقَبْتَهُ بِالْخَوْفِ وَالْحُزْنِ، فَحِينَئِذٍ تَقْوَى وَتَسْتَقِيمُ عَلَى الصِّدْقِ، وَتَعْلُو فِي الْمُرَاقَبَةِ لِلّٰهِ عَزَّ وَجَلَّ، وَالْإِخْلَاصِ لَهُ.
Fa-idhā admanta al-fikra bi-al-takhwīfi li-nafsika, qawiya khawfuka, wa-idhā admanta al-radda ʿalā nafsika, wa-al-ʿiṣyāna lahā, wa-tarka istiʿmāli shahawātihā inqaṭaʿati al-nafsu ʿan ʿādātihā, wa-yaʾisat min an tuʿṭiyahā ladhdhātihā wa-mātat shahawātuhā idhā lam tustaʿmal, wa-mā istaʿmalta minhā ʿāqabtahu bi-al-khawfi wa-al-ḥuzni, fa-ḥīnaʾidhin taqwā wa-tastaqīmu ʿalā al-ṣidqi, wa-taʿlū fī al-murāqabati li-llāhi ʿazza wa-jalla, wa-al-ikhlāṣi lahu.
When you persist in reflection that frightens your self, your fear grows stronger. When you persist in resisting your self, disobeying it, and leaving its appetites unindulged, the self breaks away from its habits and loses hope that you will give it its pleasures. Its appetites die when they are not indulged, and you punish any indulgence with fear and sorrow. Then you grow strong, remain upright in sincerity, and advance in watchfulness before God, mighty and majestic, and in devotion sincerely directed to Him.
قُلْتُ: هَذَا قَدْ يَطُولُ بِي، وَقَدْ يُسْرِعُ؛ فَمَا الَّذِي أَسْتَعِينُ بِهِ عَلَى ضَعْفِي مَا دُمْتُ ضَعِيفًا، حَتَّى أَقْوَى بَعْدَ إِدْمَانِي عَلَى الْفِكْرِ وَمُجَاهَدَةِ نَفْسِي كَمَا وَصَفْتَ؟
Qultu: Hādhā qad yaṭūlu bī, wa-qad yusriʿu; fa-mā alladhī astaʿīnu bihi ʿalā ḍaʿfī mā dumtu ḍaʿīfan, ḥattā aqwā baʿda idmānī ʿalā al-fikri wa-mujāhadati nafsī ka-mā waṣafta?
I asked: This may take me a long time, or it may happen quickly. What can help me overcome my weakness while I remain weak, until I grow strong after persisting in reflection and struggling against my self as you have described?
قَالَ: يَقْوَى ضَعْفُكَ وَتَقْوَى عَلَى نَفْسِكَ بِخَصْلَتَيْنِ:
Qāla: Yaqwā ḍaʿfuka wa-taqwā ʿalā nafsika bi-khaṣlatayni:
He said: You gain strength in your weakness and power over your self through two practices:
إِحْدَاهُمَا: قَطْعُ كُلِّ سَبَبٍ يَكُونُ عَنْهُ زَوَالُكَ وَفِتْنَتُكَ، إِلَّا سَبَبًا يَجِبُ عَلَيْكَ الِاشْتِغَالُ بِهِ، وَالْإِتْيَانُ بِهِ، أَوْ إِتْيَانُهُ، أَوْ سَبَبًا هُوَ عَوْنٌ لَكَ عَلَى طَاعَتِكَ لِرَبِّكَ عَزَّ وَجَلَّ.
Iḥdāhumā: Qaṭʿu kulli sababin yakūnu ʿanhu zawāluka wa-fitnatuka, illā sababan yajibu ʿalayka al-ishtighālu bihi, wa-al-ityānu bihi, aw ityānuhu, aw sababan huwa ʿawnun laka ʿalā ṭāʿatika li-rabbika ʿazza wa-jalla.
The first is to cut off every occasion that causes you to fall away and succumb to temptation, except an occasion you are obliged to attend to, carry out, or visit, or one that helps you obey your Lord, mighty and majestic.
وَالْخَصْلَةُ الثَّانِيَةُ: قِلَّةُ الْمُكْثِ بَعْدَ الزَّلَلِ، وَالْمُسَارَعَةُ إِلَى الْإِقْلَاعِ، قَبْلَ أَنْ تَأْلَفَ النَّفْسُ الْمَعْصِيَةَ، وَيَتَمَكَّنَ فِي قَلْبِهِ حَلَاوَةُ الشَّهْوَةِ.
Wa-al-khaṣlatu al-thāniyatu: Qillatu al-mukthi baʿda al-zalali, wa-al-musāraʿatu ilā al-iqlāʿi, qabla an taʾlafa al-nafsu al-maʿṣiyata, wa-yatamakkana fī qalbihi ḥalāwatu al-shahwati.
The second practice is not to linger after slipping, but to hurry to stop, before the self becomes accustomed to disobedience and the sweetness of appetite takes hold in the person's heart.
Source page 379
قُلْتُ: وَالْأَسْبَابُ الَّتِي يَكُونُ عَنْهَا الْخَطَأُ وَالزَّلَلُ، مِثْلُ أَيِّ شَيْءٍ هُوَ مِنَ الْأَسْبَابِ؟
Qultu: Wa-al-asbābu allatī yakūnu ʿanhā al-khaṭaʾu wa-al-zalalu, mithlu ayyi shayʾin huwa mina al-asbābi?
I asked: These occasions that lead to errors and lapses: what sort of occasions are they?
قَالَ: كَالرَّجُلِ يَشْكُو حُبَّ النَّظَرِ إِلَى مَا لَا يَحِلُّ، وَهُوَ يَجْلِسُ عَلَى الطَّرِيقِ يَتَحَدَّثُ، أَوْ يَسْتَرِيحُ إِلَى ذَلِكَ، وَيُكْثِرُ لِقَاءَ الْإِخْوَانِ، فَكُلَّمَا جَلَسَ عَلَى الطَّرِيقِ وَهُوَ يَنْوِي أَلَّا يَنْظُرَ فَجَأَهُ مَا يُهَيِّجُ شَهْوَتَهُ عَلَى النَّظَرِ، فَتَغْلِبُهُ نَفْسُهُ فَيَنْظُرُ، ثُمَّ يَرْجِعُ فَيَنْدَمُ وَيَتُوبُ، ثُمَّ يُعَاوِدُ الْجُلُوسَ، فَيُصِيبُهُ مِثْلُ ذَلِكَ،
Qāla: Ka-al-rajuli yashkū ḥubba al-naẓari ilā mā lā yaḥillu, wa-huwa yajlisu ʿalā al-ṭarīqi yataḥaddathu, aw yastarīḥu ilā dhālika, wa-yukthiru liqāʾa al-ikhwāni, fa-kullamā jalasa ʿalā al-ṭarīqi wa-huwa yanwī allā yanẓura fajaʾahu mā yuhayyiju shahwatahu ʿalā al-naẓari, fa-taghlibuhu nafsuhu fa-yanẓuru, thumma yarjiʿu fa-yandamu wa-yatūbu, thumma yuʿāwidu al-julūsa, fa-yuṣībuhu mithlu dhālika,
He said: Take a man who complains of loving to look at what is forbidden, while he sits by the road talking or finds comfort in doing so and meets his brothers frequently. Whenever he sits by the road, intending not to look, something suddenly appears that arouses his appetite to look. His self overcomes him and he looks, then turns back, regrets it, and repents. Then he sits there again, and the same thing happens to him.
وَإِذَا قَطَعَ الْجُلُوسَ وَلَزِمَ مَنْزِلَهُ أَوْ مَسْجِدَهُ سَقَطَ عَنْهُ السَّبَبُ الَّذِي كَانَ يَفْتِنُهُ، وَصَارَ فِي تِلْكَ الْخَصْلَةِ مَعَ ضَعْفِهِ أَقْوَى مِنَ الْقَوِيِّ الَّذِي يُعَرِّضُ نَفْسَهُ لِلْفِتْنَةِ بِالْجُلُوسِ، لِأَنَّ الضَّعِيفَ إِذَا قَطَعَ السَّبَبَ الَّذِي يُؤْتَى مِنْ قِبَلِهِ صَارَ أَقْوَى مِنَ الْقَوِيِّ الَّذِي يَتَعَرَّضُ لِلسَّبَبِ الَّذِي يَفْتِنُهُ؛ وَكَذَلِكَ الْخُرُوجُ فِي الْحَوَائِجِ الَّتِي لَا تَجِبُ عَلَيْهِ، فَتَرْكُهَا أَقْطَعُ عَنْهُ لِسَبَبِ فِتْنَتِهِ.
Wa-idhā qaṭaʿa al-julūsa wa-lazima manzilahu aw masjidahu saqaṭa ʿanhu al-sababu alladhī kāna yaftinuhu, wa-ṣāra fī tilka al-khaṣlati maʿa ḍaʿfihi aqwā mina al-qawiyyi alladhī yuʿarriḍu nafsahu li-al-fitnati bi-al-julūsi, li-anna al-ḍaʿīfa idhā qaṭaʿa al-sababa alladhī yuʾtā min qibalihi ṣāra aqwā mina al-qawiyyi alladhī yataʿarraḍu li-al-sababi alladhī yaftinuhu; wa-ka-dhālika al-khurūju fī al-ḥawāʾiji allatī lā tajibu ʿalayhi, fa-tarkuhā aqṭaʿu ʿanhu li-sababi fitnatihi.
If he stops sitting there and keeps to his home or mosque, the occasion that tempted him disappears. In this matter, despite his weakness, he becomes stronger than a strong person who exposes himself to temptation by sitting there. For when a weak person cuts off the avenue through which he is assailed, he becomes stronger than a strong person who exposes himself to what tempts him. The same applies to going out on errands that are not obligatory: leaving them alone more effectively cuts off the occasion of his temptation.
قُلْتُ: فَإِنْ كَانَتْ حَاجَةً فِيهَا بِرٌّ وَطَاعَةٌ؟
Qultu: Fa-in kānat ḥājatan fīhā birrun wa-ṭāʿatun?
I asked: What if it is an errand involving kindness and obedience?
قَالَ: إِنْ كَانَتْ وَاجِبَةً فَلْيَخْرُجْ لَهَا، وَلَا يَعْصِ رَبَّهُ عَزَّ وَجَلَّ بِشَكٍّ، لَا يَدْرِي، أَيَكُونُ أَمْ لَا يَكُونُ؛ لِأَنَّ تَرْكَهُ لِلذَّهَابِ مَعْصِيَةٌ، وَالنَّظَرُ مِنْهُ لَمْ يَكُنْ بَعْدُ، وَلَا يَدْرِي أَيَكُونُ أَمْ لَا يَكُونُ، بَلْ إِنْ ذَهَبَ، وَاللّٰهُ عَزَّ وَجَلَّ يَعْلَمُ مِنْهُ أَنَّهُ لَوْ كَانَ الذَّهَابُ لِرَاحَةِ نَفْسِهِ، أَوْ حَاجَةٍ لَهُ فِيهَا لَذَّةٌ،
Qāla: In kānat wājibatan fa-l-yakhruj lahā, wa-lā yaʿṣi rabbahu ʿazza wa-jalla bi-shakkin, lā yadrī, a-yakūnu am lā yakūnu; li-anna tarkahu li-al-dhahābi maʿṣiyatun, wa-al-naẓaru minhu lam yakun baʿdu, wa-lā yadrī a-yakūnu am lā yakūnu, bal in dhahaba, wa-Allāhu ʿazza wa-jalla yaʿlamu minhu annahu law kāna al-dhahābu li-rāḥati nafsihi, aw ḥājatin lahu fīhā ladhdhatun,
He said: If it is obligatory, let him go out for it. He must not disobey his Lord, mighty and majestic, because of an uncertainty, something he does not know will happen or not. Failing to go is disobedience, whereas he has not yet looked and does not know whether he will or will not. Rather, suppose he goes while God, mighty and majestic, knows that, if going were for his own comfort or an errand in which he found pleasure,
لَمَا ذَهَبَ، إِبْقَاءً عَلَى دِينِهِ، لِئَلَّا يَنْظُرَ إِلَى مَا كَرِهَ رَبُّهُ عَزَّ وَجَلَّ، وَلَوْلَا أَدَاءُ وَاجِبِ حَقِّ اللّٰهِ عَزَّ وَجَلَّ مَا ذَهَبَ، فَإِذَا عَلِمَ اللّٰهُ عَزَّ وَجَلَّ مِنْهُ الصِّدْقَ فِي ذَلِكَ: مِنْ خَوْفِهِ مِنَ النَّظَرِ كَرَاهَةَ أَنْ يُسْخِطَ اللّٰهَ عَزَّ وَجَلَّ، فَذَهَبَ لِلّٰهِ عَزَّ وَجَلَّ، وَلَوْلَاهُ مَا ذَهَبَ، وَتَوَكَّلَ عَلَى اللّٰهِ عَزَّ وَجَلَّ،
La-mā dhahaba, ibqāʾan ʿalā dīnihi, li-allā yanẓura ilā mā kariha rabbuhu ʿazza wa-jalla, wa-lawlā adāʾu wājibi ḥaqqi Allāhi ʿazza wa-jalla mā dhahaba, fa-idhā ʿalima Allāhu ʿazza wa-jalla minhu al-ṣidqa fī dhālika: min khawfihi mina al-naẓari karāhata an yuskhiṭa Allāha ʿazza wa-jalla, fa-dhahaba li-llāhi ʿazza wa-jalla, wa-lawlāhu mā dhahaba, wa-tawakkala ʿalā Allāhi ʿazza wa-jalla,
he would not have gone, in order to preserve his religion and avoid looking at what his Lord, mighty and majestic, dislikes; and that, were it not to discharge what is obligatorily due to God, mighty and majestic, he would not have gone. When God, mighty and majestic, knows him to be sincere in this, in his fear of looking because he hates to anger God, mighty and majestic, and he goes for God, mighty and majestic, and would not have gone but for Him, trusting in God, mighty and majestic,
فَإِنَّ اللّٰهَ يَعْصِمُهُ إِذَا عَلِمَ أَنَّهُ لَا يَذْهَبُ مِنْ أَجْلِ رَاحَةِ نَفْسِهِ، فَإِذَا ذَهَبَ عَلَى ذَلِكَ، كَانَ اللّٰهُ عَزَّ وَجَلَّ أَكْرَمَ مِنْ أَنْ يَخْذُلَهُ.
Fa-inna Allāha yaʿṣimuhu idhā ʿalima annahu lā yadhhabu min ajli rāḥati nafsihi, fa-idhā dhahaba ʿalā dhālika, kāna Allāhu ʿazza wa-jalla akrama min an yakhdhulahu.
then God protects him, knowing that he is not going for his own comfort. If he goes in this way, God, mighty and majestic, is too generous to abandon him.
Source page 380
فَإِنْ كَانَتْ حَاجَةً لِلدُّنْيَا لَا غَنَاءَ بِهِ عَنْهَا مِنَ الْغِذَاءِ لَهُ، أَوْ لِعِيَالِهِ فَهُوَ يَقُومُ هَذَا الْمَقَامَ، إِذَا عَلِمَ اللّٰهُ عَزَّ وَجَلَّ مِنْهُ أَنَّهُ لَوْ كَانَ يَذْهَبُ لِتَكَثُّرٍ، أَوْ لِرِيَاءٍ أَوْ لِافْتِخَارٍ، مَا ذَهَبَ وَلَآثَرَ التَّرْكَ، لِئَلَّا يَتَعَرَّضَ لِمَا يُسْخِطُ رَبَّهُ عَزَّ وَجَلَّ، وَلَوْلَا طَلَبُ الْعَوْنِ عَلَى طَاعَةِ رَبِّهِ عَزَّ وَجَلَّ، وَالْعُذْرُ فِي عِيَالِهِ وَنَفْسِهِ،
Fa-in kānat ḥājatan li-al-dunyā lā ghanāʾa bihi ʿanhā mina al-ghidhāʾi lahu, aw li-ʿiyālihi fa-huwa yaqūmu hādhā al-maqāma, idhā ʿalima Allāhu ʿazza wa-jalla minhu annahu law kāna yadhhabu li-takaththurin, aw li-riyāʾin aw li-iftikhārin, mā dhahaba wa-la-āthara al-tarka, li-allā yataʿarraḍa li-mā yuskhiṭu rabbahu ʿazza wa-jalla, wa-lawlā ṭalabu al-ʿawni ʿalā ṭāʿati rabbihi ʿazza wa-jalla, wa-al-ʿudhru fī ʿiyālihi wa-nafsihi,
If it is an indispensable worldly errand, such as obtaining food for himself or his dependents, it holds the same status, provided God, mighty and majestic, knows that if he were going to accumulate more, to show off, or to boast, he would not go and would prefer to refrain, lest he expose himself to what angers his Lord, mighty and majestic; and that, were it not to seek help in obeying his Lord, mighty and majestic, and to meet his responsibility toward his dependents and himself,
مَا ذَهَبَ مُتَوَكِّلًا عَلَى رَبِّهِ عَزَّ وَجَلَّ أَنَّهُ لَا يَخْذُلُهُ، إِذَا عَلِمَ أَنَّهُ لَمْ يَذْهَبْ لِلَذَّةِ نَفْسِهِ، رَجَوْتُ أَلَّا يَخْذُلَهُ اللّٰهُ عَزَّ وَجَلَّ، بَلْ لَا يَخْذُلُهُ، وَيُعِينُهُ وَيَعْصِمُهُ، إِنْ شَاءَ اللّٰهُ.
Mā dhahaba mutawakkilan ʿalā rabbihi ʿazza wa-jalla annahu lā yakhdhuluhu, idhā ʿalima annahu lam yadhhab li-ladhdhati nafsihi, rajawtu allā yakhdhulahu Allāhu ʿazza wa-jalla, bal lā yakhdhuluhu, wa-yuʿīnuhu wa-yaʿṣimuhu, in shāʾa Allāhu.
he would not have gone. He goes trusting his Lord, mighty and majestic, not to abandon him, since He knows he did not go for his own pleasure. I hope that God, mighty and majestic, will not abandon him. Indeed, He will not abandon him, but will help and protect him, God willing.
فَإِنْ كَانَ ذَهَابُهُ لِحَاجَةِ الدُّنْيَا، وَلَهُ عَنْهَا غَنَاءٌ، وَهُوَ يَعْلَمُ أَنَّهُ لَا يَسْلَمُ، لِمَا جَرَّبَ مِنْ نَفْسِهِ، فَتَرْكُ ذَلِكَ أَوْلَى بِهِ، حَتَّى يَقْوَى، وَلَسْتُ آمُرُهُ بِذَلِكَ دَهْرَهُ كُلَّهُ، إِنَّمَا آمُرُهُ تَدَاوِيًا لِذَلِكَ قَلِيلًا، حَتَّى يَقْوَى.
Fa-in kāna dhahābuhu li-ḥājati al-dunyā, wa-lahu ʿanhā ghanāʾun, wa-huwa yaʿlamu annahu lā yaslamu, li-mā jarraba min nafsihi, fa-tarku dhālika awlā bihi, ḥattā yaqwā, wa-lastu āmuruhu bi-dhālika dahrahu kullahu, innamā āmuruhu tadāwiyan li-dhālika qalīlan, ḥattā yaqwā.
But if he goes on a worldly errand that he can do without, knowing from experience of himself that he will not remain safe, it is better for him to leave it until he grows stronger. I am not telling him to do this his whole life; I am prescribing it briefly as a treatment until he grows stronger.
وَكَذَلِكَ إِنْ كَانَ يَشْكُو لِسَانَهُ: أَنْ يَسْبِقَهُ إِلَى الْغِيبَةِ وَالْمِزَاحِ بِمَا لَا يَحِلُّ، وَالِاسْتِهْزَاءِ لِغَيْرِهِ.
Wa-ka-dhālika in kāna yashkū lisānahu: an yasbiqahu ilā al-ghībati wa-al-mizāḥi bi-mā lā yaḥillu, wa-al-istihzāʾi li-ghayrihi.
The same applies if he complains of his tongue: that it gets ahead of him in backbiting, forbidden joking, and ridiculing others.
فَإِذَا أَنْعَمَ الرَّوِيَّةَ مِنْ أَيِّ وَجْهٍ يُؤْتَى، وَمِنْ أَيْنَ أَكْثَرُ مَا يُؤْتَى: مِنْ مُجَالَسَةِ الْإِخْوَانِ وَغَيْرِهِمْ، تَرَكَ مُجَالَسَتَهُمْ، حَتَّى يَلْحَقَهُ فَرْضٌ وَاجِبٌ لَا يُؤَدِّيهِ إِلَّا بِالْكَيْنُونَةِ مَعَهُمْ، أَوْ مَعَاشٌ لَا غِنَى بِهِ عَنْهُ، فَيُجَالِسُهُمْ حِينَئِذٍ لِإِقَامَةِ الْوَاجِبِ، أَوْ لِطَلَبِ الْغِذَاءِ؛ لَا لِرَاحَةِ نَفْسِهِ وَشَهْوَتِهَا، مُتَوَكِّلًا فِي ذَلِكَ عَلَى رَبِّهِ أَنْ يَعْصِمَهُ،
Fa-idhā anʿama al-rawiyyata min ayyi wajhin yuʾtā, wa-min ayna aktharu mā yuʾtā: min mujālasati al-ikhwāni wa-ghayrihim, taraka mujālasatahum, ḥattā yalḥaqahu farḍun wājibun lā yuʾaddīhi illā bi-al-kaynūnati maʿahum, aw maʿāshun lā ghinā bihi ʿanhu, fa-yujālisuhum ḥīnaʾidhin li-iqāmati al-wājibi, aw li-ṭalabi al-ghidhāʾi; lā li-rāḥati nafsihi wa-shahwatihā, mutawakkilan fī dhālika ʿalā rabbihi an yaʿṣimahu,
When he reflects carefully on how he is assailed and where he is most often assailed, through sitting with brothers and others, he stops sitting with them until an obligatory duty arises that he can fulfill only by being with them, or an indispensable matter of livelihood. Then he sits with them to fulfill the duty or obtain food, not for his own comfort and appetite, trusting his Lord to protect him in this,
إِذْ عَلِمَ أَنَّهُ تَارِكٌ لِلْمُجَالَسَةِ، لِلَذَّةِ نَفْسِهِ وَشَهْوَتِهَا، وَلَوْلَا أَدَاءُ وَاجِبٍ لَهُ، أَوْ طَلَبُ مَا يُعِينُهُ عَلَى أَدَاءِ وَاجِبِ حَقِّهِ، لَآثَرَ اللّٰهَ عَزَّ وَجَلَّ بِالتَّرْكِ خَوْفًا أَنْ يَتَكَلَّمَ بِمَا يُسْخِطُ رَبَّهُ عَزَّ وَجَلَّ بِهِ، عَصَمَهُ اللّٰهُ عَزَّ وَجَلَّ، وَأَعَانَهُ إِنْ شَاءَ اللّٰهُ.
Idh ʿalima annahu tārikun li-al-mujālasati, li-ladhdhati nafsihi wa-shahwatihā, wa-lawlā adāʾu wājibin lahu, aw ṭalabu mā yuʿīnuhu ʿalā adāʾi wājibi ḥaqqihi, la-āthara Allāha ʿazza wa-jalla bi-al-tarki khawfan an yatakallama bi-mā yuskhiṭu rabbahu ʿazza wa-jalla bihi, ʿaṣamahu Allāhu ʿazza wa-jalla, wa-aʿānahu in shāʾa Allāhu.
since He knows that he forgoes the company he would seek for his own pleasure and appetite, and that, were it not to perform a duty owed to Him or seek what helps him discharge what is obligatorily due to Him, he would choose God, mighty and majestic, by refraining, afraid of saying something that angers his Lord, mighty and majestic. God, mighty and majestic, will protect and help him, God willing.
وَأَمَّا إِذَا عَلِمَ أَنَّهُ لَا يَسْلَمُ مَعَهُمْ، ثُمَّ جَالَسَهُمْ بَعْدَ عِلْمٍ وَتَجْرِبَةٍ مِنْ نَفْسِهِ، أَنَّهُمْ يُخْرِجُونَهُ بِحَدِيثِهِمْ وَمُجَاوَرَتِهِمْ إِلَى الْكَلَامِ بِمَا يَكْرَهُ مَوْلَاهُ، ثُمَّ ذَهَبَ أَوْ جَلَسَ لِغَيْرِ وَاجِبٍ، وَلَا طَلَبِ مَعَاشٍ لَا غِنَى بِهِ عَنْهُ، وَهُوَ يَعْلَمُ ذَلِكَ، فَقَدْ أَعْطَى بِيَدِهِ إِلَى التَّهْلُكَةِ عَلَى عَمْدٍ مِنْهُ، مُتَهَاوِنًا بِأَمْرِ اللّٰهِ عَزَّ وَجَلَّ.
Wa-ammā idhā ʿalima annahu lā yaslamu maʿahum, thumma jālasahum baʿda ʿilmin wa-tajribatin min nafsihi, annahum yukhrijūnahu bi-ḥadīthihim wa-mujāwaratihim ilā al-kalāmi bi-mā yakrahu mawlāhu, thumma dhahaba aw jalasa li-ghayri wājibin, wa-lā ṭalabi maʿāshin lā ghinā bihi ʿanhu, wa-huwa yaʿlamu dhālika, fa-qad aʿṭā bi-yadihi ilā al-tahlukati ʿalā ʿamdin minhu, mutahāwinan bi-amri Allāhi ʿazza wa-jalla.
But if he knows he cannot remain safe with them, yet sits with them after knowing and experiencing in himself that their conversation and company lead him to say what his Master dislikes, and then goes or sits for no obligation and no pursuit of an indispensable livelihood, all while knowing this, he has deliberately surrendered himself to ruin, treating the command of God, mighty and majestic, lightly.
Source page 381
بَابُ الرَّجُلِ يَخْرُجُ فِي الْحَاجَةِ أَوْ يُجَالِسُ بَعْضَ إِخْوَانِهِ مِمَّنْ يَدَّعِي أُخُوَّتَهُمْ فِي اللّٰهِ عَزَّ وَجَلَّ وَهُوَ يَعْلَمُ أَنَّهُ لَا يَسْلَمُ لَهُ دِينُهُ مَعَهُمْ
Bābu al-rajuli yakhruju fī al-ḥājati aw yujālisu baʿḍa ikhwānihi mimman yaddaʿī ukhuwwatahum fī Allāhi ʿazza wa-jalla wa-huwa yaʿlamu annahu lā yaslamu lahu dīnuhu maʿahum
Chapter on a man who goes out on an errand or sits with some of those he claims as brothers for God's sake, mighty and majestic is He, knowing that his religion will not remain safe with them
قُلْتُ: أَرَأَيْتَ إِنْ ذَهَبَ، وَهُوَ عَازِمٌ أَلَّا يَتَكَلَّمَ بِمَا يَكْرَهُ اللّٰهُ عَزَّ وَجَلَّ، وَقَدْ جَرَّبَ نَفْسَهُ وَجَرَّبَهُمْ، فَعَلِمَ أَنَّهُ لَا يَسْلَمُ مَعَهُمْ؟
Qultu: A-raʾayta in dhahaba, wa-huwa ʿāzimun allā yatakallama bi-mā yakrahu Allāhu ʿazza wa-jalla, wa-qad jarraba nafsahu wa-jarrabahum, fa-ʿalima annahu lā yaslamu maʿahum?
I asked: What do you think if he goes, resolved not to say anything God, mighty and majestic, dislikes, although he has tested himself and tested them and knows that he cannot remain safe with them?
قَالَ: فَإِذَا عَزَمَ عَلَى تَرْكِ الْكَلَامِ فِيمَا يَكْرَهُ اللّٰهُ عَزَّ وَجَلَّ، وَقَدْ جَالَسَهُمْ، وَهُوَ عَازِمٌ مِنْ قَبْلُ، كَعَزْمِهِ هَذَا الْمُسْتَقْبَلِ، فَلَمْ يَسْلَمْ فَقَدْ تَعَرَّضَ لِلْفِتْنَةِ عَلَى عِلْمٍ وَتَجْرِبَةٍ، وَيَسْتَحِقُّ مِنَ اللّٰهِ عَزَّ وَجَلَّ أَلَّا يَعْصِمَهُ، وَقَدْ تَعَرَّضَ لِلْهَلَكَةِ بَعْدَ عِلْمٍ وَتَجْرِبَةٍ، وَيَسْتَحِقُّ مِنَ اللّٰهِ عَزَّ وَجَلَّ ذَلِكَ، وَأَعْطَى بِيَدِهِ بَعْدَ التَّجْرِبَةِ مِنْ نَفْسِهِ لِقِلَّةِ السَّلَامَةِ.
Qāla: Fa-idhā ʿazama ʿalā tarki al-kalāmi fīmā yakrahu Allāhu ʿazza wa-jalla, wa-qad jālasahum, wa-huwa ʿāzimun min qablu, ka-ʿazmihi hādhā al-mustaqbali, fa-lam yaslam fa-qad taʿarraḍa li-al-fitnati ʿalā ʿilmin wa-tajribatin, wa-yastaḥiqqu mina Allāhi ʿazza wa-jalla allā yaʿṣimahu, wa-qad taʿarraḍa li-al-halakati baʿda ʿilmin wa-tajribatin, wa-yastaḥiqqu mina Allāhi ʿazza wa-jalla dhālika, wa-aʿṭā bi-yadihi baʿda al-tajribati min nafsihi li-qillati al-salāmati.
He said: If he resolves not to speak of what God, mighty and majestic, dislikes, although he has sat with them before with a resolve just like this one for the future and did not remain safe, then he has exposed himself to temptation with knowledge and experience. He deserves that God, mighty and majestic, should not protect him. He has exposed himself to ruin after knowledge and experience and deserves this from God, mighty and majestic. He has surrendered himself after experiencing how little safety he finds.
وَإِذَا اسْتَقْصَى ذَلِكَ مِنْ نَفْسِهِ، وَقَطَعَ مُجَالَسَتَهُمْ، حَتَّى يَجِبَ عَلَيْهِ حَقُّ اللّٰهِ عَزَّ وَجَلَّ، أَوْ مَعَاشٌ لَا غَنَاءَ بِهِ عَنْهُ، عَلِمَ اللّٰهُ عَزَّ وَجَلَّ أَنَّهُ لَوْلَاهُ مَا جَالَسَهُمْ، وَكَذَلِكَ زِيَارَتُهُمْ مَا زَارَهُمْ، كَانَ اللّٰهُ أَكْرَمَ مِنْ أَنْ يَخْذُلَهُ، وَقَدْ تَرَكَ مُجَالَسَتَهُمْ لِلَذَّةِ نَفْسِهِ وَرَاحَتِهَا، وَلَوْلَا رَبُّهُ عَزَّ وَجَلَّ لَمْ يُجَالِسْهُمْ وَلَمْ يَأْتِهِمْ،
Wa-idhā istaqṣā dhālika min nafsihi, wa-qaṭaʿa mujālasatahum, ḥattā yajiba ʿalayhi ḥaqqu Allāhi ʿazza wa-jalla, aw maʿāshun lā ghanāʾa bihi ʿanhu, ʿalima Allāhu ʿazza wa-jalla annahu lawlāhu mā jālasahum, wa-ka-dhālika ziyāratuhum mā zārahum, kāna Allāhu akrama min an yakhdhulahu, wa-qad taraka mujālasatahum li-ladhdhati nafsihi wa-rāḥatihā, wa-lawlā rabbuhu ʿazza wa-jalla lam yujālishum wa-lam yaʾtihim,
But if he thoroughly examines this in himself and stops sitting with them until a duty owed to God, mighty and majestic, or an indispensable matter of livelihood becomes incumbent on him, God, mighty and majestic, knows that otherwise he would not sit with them. The same applies to visiting them: he would not have visited them. God is too generous to abandon him, since he has stopped seeking their company for his own pleasure and comfort and, but for his Lord, mighty and majestic, would neither sit with them nor come to them.
وَلَكِنْ لِمَا وَجَبَ عَلَيْهِ مِنْ حَقِّهِ لَمْ يُسْلِمْهُ اللّٰهُ عَزَّ وَجَلَّ إِلَى الْهَلَكَةِ، وَقَدْ آثَرَ اللّٰهَ عَزَّ وَجَلَّ عَلَى هَوَى نَفْسِهِ.
Wa-lākin li-mā wajaba ʿalayhi min ḥaqqihi lam yuslimhu Allāhu ʿazza wa-jalla ilā al-halakati, wa-qad āthara Allāha ʿazza wa-jalla ʿalā hawā nafsihi.
But because of the duty to Him that had become incumbent on him, God, mighty and majestic, did not surrender him to ruin, since he had preferred God, mighty and majestic, over his own desire.
قُلْتُ: فَإِنْ كَانَتْ مُجَالَسَتُهُمْ عَلَى ذِكْرٍ وَخَيْرٍ، وَقَدْ يَجْرِي بَيْنَ ذَلِكَ مِنَ الْكَلَامِ مَا يَكْرَهُ اللّٰهُ عَزَّ وَجَلَّ؟
Qultu: Fa-in kānat mujālasatuhum ʿalā dhikrin wa-khayrin, wa-qad yajrī bayna dhālika mina al-kalāmi mā yakrahu Allāhu ʿazza wa-jalla?
I asked: What if their gatherings are devoted to remembrance and goodness, but words God, mighty and majestic, dislikes may occur in between?
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قَالَ: يَتْرُكُ مُجَالَسَتَهُمْ وَإِتْيَانَهُمْ، إِذَا جَرَّبَ نَفْسَهُ أَنَّهُ لَا يَسْلَمُ مَعَهُمْ؛ لِأَنَّهُ يُقَوِّمُ التَّطَوُّعَ بِالْمَعْصِيَةِ.
Qāla: Yatruku mujālasatahum wa-ityānahum, idhā jarraba nafsahu annahu lā yaslamu maʿahum; li-annahu yuqawwimu al-taṭawwuʿa bi-al-maʿṣiyati.
He said: He gives up sitting with them and visiting them if he has learned through experience of himself that he cannot remain safe with them, because he is paying for voluntary devotion with disobedience.
قُلْتُ: إِنَّهُمْ إِخْوَانٌ فِي اللّٰهِ عَزَّ وَجَلَّ.
Qultu: Innahum ikhwānun fī Allāhi ʿazza wa-jalla.
I asked: They are brothers for the sake of God, mighty and majestic.
قَالَ: هَذَا اسْمٌ قَدْ يَسْتَعِيرُهُ الْكَاذِبُ فِي الدَّعْوَى عَلَى غَيْرِ حَقِيقَةٍ. إِنَّ أَدْنَى مَنْ يَسْتَحِقُّ الْأُخُوَّةَ فِي اللّٰهِ عَزَّ وَجَلَّ، بَلِ الْمَحَبَّةَ، فَإِنَّهَا دُونَهَا: مَنْ تَسْلَمُ مَعَهُ دُونَ أَنْ تَغْتَمَّ مَعَهُ، وَمَنْ لَا تَسْلَمُ مَعَهُ فَهُوَ عَدُوٌّ لَكَ فِي دِينِكَ، وَإِنْ سَمَّيْتَهُ صَدِيقًا وَصَاحِبًا وَأَخًا فِي اللّٰهِ عَزَّ وَجَلَّ.
Qāla: Hādhā ismun qad yastaʿīruhu al-kādhibu fī al-daʿwā ʿalā ghayri ḥaqīqatin. Inna adnā man yastaḥiqqu al-ukhuwwata fī Allāhi ʿazza wa-jalla, bali al-maḥabbata, fa-innahā dūnahā: man taslamu maʿahu dūna an taghtamma maʿahu, wa-man lā taslamu maʿahu fa-huwa ʿaduwwun laka fī dīnika, wa-in sammaytahu ṣadīqan wa-ṣāḥiban wa-akhan fī Allāhi ʿazza wa-jalla.
He said: This is a name that someone making a false claim may borrow without any reality behind it. At the very least, someone deserving of brotherhood for God's sake, mighty and majestic is He, or even love, which ranks below brotherhood, must be a person with whom you remain safe without being distressed in his company. Someone with whom you cannot remain safe is an enemy to your religion, even if you call him a friend, companion, and brother for God's sake, mighty and majestic is He.
فَكَيْفَ يَكُونُ صَاحِبًا وَأَخًا فِي اللّٰهِ عَزَّ وَجَلَّ مَنْ تَتَعَرَّضُ بِمُجَالَسَتِهِ وَمُحَادَثَتِهِ لِغَضَبِ اللّٰهِ عَزَّ وَجَلَّ؟! لِأَنَّكَ لَا تَسْلَمُ مَعَهُ أَنْ تَتَكَلَّمَ بِمَا يَكْرَهُ اللّٰهُ عَزَّ وَجَلَّ، وَقَدْ سَمِعْتَ حَدِيثَ بِلَالِ بْنِ الْحَارِثِ، عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ، مَا يَرَى أَنَّهَا تَبْلُغُ مِنْ سَخَطِ اللّٰهِ مَا بَلَغَتْ،
Fa-kayfa yakūnu ṣāḥiban wa-akhan fī Allāhi ʿazza wa-jalla man tataʿarraḍu bi-mujālasatihi wa-muḥādathatihi li-ghaḍabi Allāhi ʿazza wa-jalla?! Li-annaka lā taslamu maʿahu an tatakallama bi-mā yakrahu Allāhu ʿazza wa-jalla, wa-qad samiʿta ḥadītha Bilāli bni al-Ḥārithi, ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «Inna al-rajula la-yatakallamu bi-al-kalimati, mā yarā annahā tablughu min sakhaṭi Allāhi mā balaghat,
How can someone be a companion and brother for God's sake, mighty and majestic is He, when sitting and talking with him exposes you to the anger of God, mighty and majestic? You cannot keep yourself, in his company, from saying what God, mighty and majestic, dislikes. You have heard the report of Bilāl ibn al-Ḥārith from the Prophet, may God bless him and grant him peace: “A man may utter a word without thinking that it reaches as far into God's displeasure as it does,
فَيَكْتُبُ اللّٰهُ بِهَا عَلَيْهِ سَخَطَهُ إِلَى يَوْمِ يَلْقَاهُ».
Fa-yaktubu Allāhu bihā ʿalayhi sakhaṭahu ilā yawmi yalqāhu».
and God records His displeasure against him for it until the day he meets Him.”
فَمَنْ أَعْدَى لَكَ مِمَّنْ يُعَرِّضُكَ بِمُحَادَثَتِهِ لِأَنْ تَتَكَلَّمَ بِكَلَامٍ يَغْضَبُ اللّٰهُ عَزَّ وَجَلَّ عَلَيْكَ مِنْهُ.
Fa-man aʿdā laka mimman yuʿarriḍuka bi-muḥādathatihi li-an tatakallama bi-kalāmin yaghḍabu Allāhu ʿazza wa-jalla ʿalayka minhu.
Who is more of an enemy to you than someone whose conversation exposes you to uttering words that make God, mighty and majestic, angry with you?
وَحَدِيثَ بَهْزِ بْنِ حَكِيمٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ؛ أَنَّهُ قَالَ:
Wa-ḥadītha Bahzi bni Ḥakīmin, ʿan abīhi, ʿan jaddihi, ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama; annahu qāla:
And the report of Bahz ibn Ḥakīm, from his father, from his grandfather, from the Prophet, may God bless him and grant him peace, that he said:
«وَيْلٌ لِلَّذِي يُحَدِّثُ، فَيَكْذِبُ، لِيُضْحِكَ بِهِ الْقَوْمَ، وَيْلٌ لَهُ، وَيْلٌ لَهُ».
«Waylun li-alladhī yuḥaddithu, fa-yakdhibu, li-yuḍḥika bihi al-qawma, waylun lahu, waylun lahu».
“Woe to the one who speaks and lies to make people laugh! Woe to him! Woe to him!”
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وَحَدِيثَ قَيْسِ بْنِ أَبِي حَازِمٍ، عَنِ ابْنِ مَسْعُودٍ: إِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ فِي الرَّفَاهِيَةِ، قَالَ: يَعْنِي فِي الْمَجْلِسِ، لِيُضْحِكَ بِهِ الْقَوْمَ، فَتُرْدِيهِ بُعْدَ مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، أَيْ يَهْوِي بِهَا فِي النَّارِ.
Wa-ḥadītha Qaysi bni Abī Ḥāzimin, ʿani Ibni Masʿūdin: Inna al-rajula la-yatakallamu bi-al-kalimati fī al-rafāhiyati, qāla: yaʿnī fī al-majlisi, li-yuḍḥika bihi al-qawma, fa-turdīhi buʿda mā bayna al-samāʾi wa-al-arḍi, ay yahwī bihā fī al-nāri.
And the report of Qays ibn Abī Ḥāzim, from Ibn Masʿūd: A man may utter a word in a relaxed setting, meaning, he said, in a gathering, to make people laugh, and it plunges him down the distance between heaven and earth; that is, he falls into the Fire because of it.
فَمَنْ أَعْدَى لَكَ مِمَّنْ كَانَ سَبَبُ هَذَا مِنْهُ، وَبِهِ.
Fa-man aʿdā laka mimman kāna sababu hādhā minhu, wa-bihi.
Who is more of an enemy to you than someone from whom, and through whom, the cause of this arises?
وَكَذَلِكَ إِنْ كَانَ لَا يَرْضَى مِنْكَ إِلَّا بِالتَّصَنُّعِ، وَلَا تَمْتَنِعُ نَفْسُكَ مِنْ ذَلِكَ إِذَا كَانَ لَا يَرْضَى مِنْكَ إِلَّا بِتَصَنُّعٍ، وَكَذَلِكَ أَنْ تَغْضَبَ لِغَضَبِهِ وَتُصَارِمَ مَنْ صَارَمَ، جَارَ أَوْ عَدَلَ فِي صَرْمِهِ وَغَضَبِهِ، وَهَذَا يَكُونُ فِي الْفَرْطِ، وَلَكِنَّ الْمُحَادَثَةَ أَكْثَرُ ذَلِكَ.
Wa-ka-dhālika in kāna lā yarḍā minka illā bi-al-taṣannuʿi, wa-lā tamtaniʿu nafsuka min dhālika idhā kāna lā yarḍā minka illā bi-taṣannuʿin, wa-ka-dhālika an taghḍaba li-ghaḍabihi wa-tuṣārima man ṣārama, jāra aw ʿadala fī ṣarmihi wa-ghaḍabihi, wa-hādhā yakūnu fī al-farṭi, wa-lākinna al-muḥādathata aktharu dhālika.
The same applies if he is pleased with you only when you put on a show, and your self does not refrain from doing so when he is pleased with you only when you put on a show. Likewise, you become angry because he is angry and break with those he breaks with, whether he is unjust or just in his estrangement and anger. This can happen in brief, passing exchanges, but conversation accounts for most of it.
فَهَذَا عَدُوٌّ لَكَ لَا أَخٌ لَكَ فِي اللّٰهِ عَزَّ وَجَلَّ.
Fa-hādhā ʿaduwwun laka lā akhun laka fī Allāhi ʿazza wa-jalla.
Such a person is your enemy, not your brother for the sake of God, mighty and majestic.
أَلَمْ تَسْمَعْ إِلَى حَدِيثِ مُحَمَّدِ بْنِ النَّضْرِ الْحَارِثِيِّ: «إِنَّ اللّٰهَ عَزَّ وَجَلَّ أَوْحَى إِلَى مُوسَى عَلَيْهِ السَّلَامُ: يَا مُوسَى، كُنْ يَقْظَانَ مُرْتَادًا لِنَفْسِكَ أَخْدَانًا، فَكُلُّ خِدْنٍ لَا يُوَاتِيكَ عَلَى مَسَرَّتِي، فَلَا تَصْحَبْهُ، فَإِنَّهُ لَكَ عَدُوٌّ، وَهُوَ يُقَسِّي عَلَيْكَ قَلْبَكَ».
A-lam tasmaʿ ilā ḥadīthi Muḥammadi bni al-Naḍri al-Ḥārithiyyi: «Inna Allāha ʿazza wa-jalla awḥā ilā Mūsā ʿalayhi al-salāmu: Yā Mūsā, kun yaqẓāna murtādan li-nafsika akhdānan, fa-kullu khidnin lā yuwātīka ʿalā masarratī, fa-lā taṣḥabhu, fa-innahu laka ʿaduwwun, wa-huwa yuqassī ʿalayka qalbaka».
Have you not heard the report of Muḥammad ibn al-Naḍr al-Ḥārithī: “God, mighty and majestic, revealed to Moses, peace be upon him: Moses, be alert when seeking close friends for yourself. Do not keep company with any close friend who does not support you in pleasing Me: he is your enemy and hardens your heart against you.”
فَمَنْ كَانَ هَكَذَا فَهُوَ لَكَ عَدُوٌّ، وَإِنْ سَمَّيْتَهُ أَخًا فِي اللّٰهِ، وَصَاحِبًا، فَوَضَعْتَ عَلَيْهِ اسْمًا لَا يَسْتَحِقُّهُ، وَيَسْتَحِقُّ ضِدَّهُ، وَهِيَ الْعَدَاوَةُ. وَكَيْفَ يَكُونُ أَخًا فِي اللّٰهِ عَزَّ وَجَلَّ، أَوْ صَاحِبًا فِي اللّٰهِ عَزَّ وَجَلَّ، مَنْ يُعْصَى اللّٰهُ عَزَّ وَجَلَّ بِهِ وَمِنْ أَجْلِهِ؟! فَمَنْ أَشَدُّ لَكَ ضَرَرًا فِي دِينِكَ مِمَّنْ كَانَ سَبَبَ مَعْصِيَتِكَ بِهِ؟!.
Fa-man kāna hāka-dhā fa-huwa laka ʿaduwwun, wa-in sammaytahu akhan fī Allāhi, wa-ṣāḥiban, fa-waḍaʿta ʿalayhi isman lā yastaḥiqquhu, wa-yastaḥiqqu ḍiddahu, wa-hiya al-ʿadāwatu. Wa-kayfa yakūnu akhan fī Allāhi ʿazza wa-jalla, aw ṣāḥiban fī Allāhi ʿazza wa-jalla, man yuʿṣā Allāhu ʿazza wa-jalla bihi wa-min ajlihi?! Fa-man ashaddu laka ḍararan fī dīnika mimman kāna sababa maʿṣiyatika bihi?!.
Anyone like this is your enemy, even if you call him a brother for God's sake and a companion. You have given him a name he does not deserve, when he deserves its opposite, enmity. How can someone be a brother for the sake of God, mighty and majestic, or a companion for the sake of God, mighty and majestic, when God, mighty and majestic, is disobeyed through him and because of him? Who does greater harm to your religion than someone through whom your disobedience is caused?
Source page 384
أَلَمْ تَسْمَعْ إِلَى حَدِيثِ أَبِي مُوسَى، عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ: «مَثَلُ صَاحِبِ السُّوءِ كَمَثَلِ صَاحِبِ الْكِيرِ» يَعْنِي الْحَدَّادَ «إِنْ لَمْ يُحْرِقْكَ بِشَرَرِهِ يَعْلَقْ بِكَ مِنْ رِيحِهِ».
A-lam tasmaʿ ilā ḥadīthi Abī Mūsā, ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «Mathalu ṣāḥibi al-sūʾi ka-mathali ṣāḥibi al-kīri» yaʿnī al-ḥaddāda «in lam yuḥriqka bi-shararihi yaʿlaq bika min rīḥihi».
Have you not heard the report of Abū Mūsā from the Prophet, may God bless him and grant him peace: “A bad companion is like someone who works the bellows,” meaning a blacksmith: “If he does not burn you with his sparks, some of his smell clings to you.”
وَكَذَلِكَ هُوَ كَمَا قَالَ: إِنْ لَمْ تَعْصِ اللّٰهَ عَزَّ وَجَلَّ مَعَهُ لَمْ تَعْدَمْ مَعَهُ قَسْوَةَ قَلْبِكَ وَلَهْوَهُ وَاشْتِغَالَهُ، فَلَيْسَ مَنْ كَانَ لَكَ هَكَذَا بِأَخٍ، وَلَكِنْ هُوَ لَكَ عَدُوٌّ، وَهُوَ أَضَرُّ عَلَيْكَ فِي دِينِكَ مِمَّنْ تُعَادِي.
Wa-ka-dhālika huwa ka-mā qāla: In lam taʿṣi Allāha ʿazza wa-jalla maʿahu lam taʿdam maʿahu qaswata qalbika wa-lahwahu wa-ishtighālahu, fa-laysa man kāna laka hāka-dhā bi-akhin, wa-lākin huwa laka ʿaduwwun, wa-huwa aḍarru ʿalayka fī dīnika mimman tuʿādī.
It is just as he said. Even if you do not disobey God, mighty and majestic, with him, you will not escape hardness of heart, distraction, and preoccupation in his company. Someone who affects you like this is no brother to you; he is your enemy, more harmful to your religion than those you openly oppose.
وَإِنَّمَا النَّاسُ أَرْبَعَةُ رِجَالٍ: رَجُلٌ لَا تَعْرِفُهُ، أَوْ تَعْرِفُهُ وَلَا تُصَاحِبُهُ، وَرَجُلٌ مُبْتَدِعٌ، وَرَجُلٌ فَاسِقٌ، وَرَجُلٌ عِنْدَكَ مَسْتُورٌ وَأَنْتَ لَهُ مُصَاحِبٌ.
Wa-innamā al-nāsu arbaʿatu rijālin: rajulun lā taʿrifuhu, aw taʿrifuhu wa-lā tuṣāḥibuhu, wa-rajulun mubtadiʿun, wa-rajulun fāsiqun, wa-rajulun ʿindaka mastūrun wa-anta lahu muṣāḥibun.
People fall into four kinds: someone you do not know, or know but do not befriend; someone who introduces religious innovations; someone openly sinful; and someone whose faults are concealed from you and whose company you keep.
فَالْمُبْتَدِعُ قَلْبُكَ مِنْهُ نَافِرٌ، وَالْفَاسِقُ كَذَلِكَ، وَلَوْ دَعَوَاكَ إِلَى الْحَقِّ لَمْ تَمِلْ نَفْسُكَ إِلَيْهِمَا: فَكَيْفَ تَخُوضُ مَعَهُمَا فِيمَا لَا يَعْنِيكَ، وَمَنْ لَا تُصَاحِبُهُ وَلَا تَعْرِفُهُ فَلَسْتَ تُحَادِثُهُ، فَلَا تُؤَانِسُهُ، فَهَؤُلَاءِ كُلُّهُمْ لَا تَغْتَشُّ بِهِمْ؛ وَلَا يَسْتَرِيحُ قَلْبُكَ إِلَيْهِمْ، فَتَغْفُلَ بِهِمْ حَتَّى تَتَكَلَّمَ بِمَا يَكْرَهُ رَبُّكَ عَزَّ وَجَلَّ.
Fa-al-mubtadiʿu qalbuka minhu nāfirun, wa-al-fāsiqu ka-dhālika, wa-law daʿawāka ilā al-ḥaqqi lam tamil nafsuka ilayhimā: fa-kayfa takhūḍu maʿahumā fīmā lā yaʿnīka, wa-man lā tuṣāḥibuhu wa-lā taʿrifuhu fa-lasta tuḥādithuhu, fa-lā tuʾānisuhu, fa-hāʾulāʾi kulluhum lā taghtashshu bihim; wa-lā yastarīḥu qalbuka ilayhim, fa-taghfula bihim ḥattā tatakallama bi-mā yakrahu rabbuka ʿazza wa-jalla.
Your heart recoils from the innovator, and likewise from the openly sinful person. Even if the two called you to the truth, your self would not incline toward them, so how would you join them in talk that is no concern of yours? Someone you neither befriend nor know is not someone you converse with or find companionship in. You are not taken in by any of these people, nor does your heart find comfort with them, becoming heedless through them until you say what your Lord, mighty and majestic, dislikes.
وَإِنَّمَا يُؤْتَى مِنَ الصَّاحِبِ الَّذِي هُوَ شَكْلُكَ وَمِثْلُكَ وَأَنِيسُكَ، فَيَسْتَرِيحُ قَلْبُكَ إِلَيْهِ، وَيَغْفُلُ مَعَهُ حَتَّى تَعْصِيَ اللّٰهَ عَزَّ وَجَلَّ، وَأَنْتَ غَافِلٌ لَا تَذْكُرُ اللّٰهَ عَزَّ وَجَلَّ، أَوْ تَذْكُرُهُ وَلَا تُبَالِي لِغَلَبَةِ الْهَوَى فِيهِ وَفِي مُحَادَثَتِهِ، وَهُوَ مِنْ مَكَائِدِ إِبْلِيسَ وَحَبَائِلِهِ، يُخَيِّلُكَ بِهِ حَتَّى يُوقِعَكَ فِي حَبَائِلِهِ، لِأَنَّهُ شَكْلُكَ وَأَنِيسُكَ وَمِثْلُكَ، وَهُوَ أَرْفَقُ مِنَ الصَّيَّادِ الرَّفِيقِ.
Wa-innamā yuʾtā mina al-ṣāḥibi alladhī huwa shakluka wa-mithluka wa-anīsuka, fa-yastarīḥu qalbuka ilayhi, wa-yaghfulu maʿahu ḥattā taʿṣiya Allāha ʿazza wa-jalla, wa-anta ghāfilun lā tadhkuru Allāha ʿazza wa-jalla, aw tadhkuruhu wa-lā tubālī li-ghalabati al-hawā fīhi wa-fī muḥādathatihi, wa-huwa min makāʾidi Iblīsa wa-ḥabāʾilihi, yukhayyiluka bihi ḥattā yūqiʿaka fī ḥabāʾilihi, li-annahu shakluka wa-anīsuka wa-mithluka, wa-huwa arfaqu mina al-ṣayyādi al-rafīqi.
The danger comes instead from the companion who is your own kind, like you, and close to you. Your heart finds comfort with him and grows heedless in his company until you disobey God, mighty and majestic, heedlessly, without remembering God, mighty and majestic, or remembering Him but not caring because desire for this friend and his conversation has overwhelmed you. This is one of Iblīs's plots and snares: he beguiles you through him until he catches you in his snares, because the friend is your own kind, close to you, and like you. He is more skillful than a skillful hunter.
أَلَا تَرَى أَنَّ الصَّيَّادَ لَا يَحْتَالُ لِلْغِرْبَانِ، فَيَصْنَعَ شِبَاكًا، لِيَصِيدَهَا بِهِ مِنَ الْعَصَافِيرِ، وَلَا يَحْتَالُ لِلْعَصَافِيرِ بِالْغِرْبَانِ، فَإِنَّمَا يَحْتَالُ فَيَنْصِبُ لِكُلِّ طَيْرٍ مِنْ صِنْفِهِ وَشَكْلِهِ، لِأَنَّ الشَّكْلَ بِالشَّكْلِ يَأْلَفُ، فَعَلَيْهِ يَقَعُ، وَبِهِ يُصْطَادُ؛ أَلَمْ تَسْمَعْ إِلَى كِتَابِ أَبِي الدَّرْدَاءِ إِلَى سَلْمَانَ، رَحْمَةُ اللّٰهِ عَلَيْهِمَا:
A-lā tarā anna al-ṣayyāda lā yaḥtālu li-al-ghirbāni, fa-yaṣnaʿa shibākan, li-yaṣīdahā bihi mina al-ʿaṣāfīri, wa-lā yaḥtālu li-al-ʿaṣāfīri bi-al-ghirbāni, fa-innamā yaḥtālu fa-yanṣibu li-kulli ṭayrin min ṣinfihi wa-shaklihi, li-anna al-shakla bi-al-shakli yaʾlafu, fa-ʿalayhi yaqaʿu, wa-bihi yuṣṭādu; a-lam tasmaʿ ilā kitābi Abī al-Dardāʾi ilā Salmāna, raḥmatu Allāhi ʿalayhimā:
Do you not see that the hunter does not devise a trap for crows by making nets and using sparrows to catch them, nor does he lure sparrows with crows? Rather, his method is to set out for each bird another of its own species and kind. Like is drawn to like: it lands beside it and is caught through it. Have you not heard the letter of Abū al-Dardāʾ to Salmān, God's mercy be upon them both:
Source page 385
أَمَّا بَعْدُ، فَإِنْ يَكُنِ الْبَدَنُ مِنَ الْبَدَنِ بَعِيدًا، فَإِنَّ الرُّوحَ مِنَ الرُّوحِ قَرِيبٌ؛ وَطَيْرُ السَّمَاءِ عَلَى شَكْلِهِ مِنَ الْأَرْضِ يَقَعُ.
Ammā baʿdu, fa-in yakuni al-badanu mina al-badani baʿīdan, fa-inna al-rūḥa mina al-rūḥi qarībun; wa-ṭayru al-samāʾi ʿalā shaklihi mina al-arḍi yaqaʿu.
To continue: though one body may be far from another, one spirit is close to another. A bird of the sky lands beside its own kind on the earth.
وَقَدْ صَدَقَ، رَحِمَهُ اللّٰهُ؛ قَدْ رَأَيْنَا ذَلِكَ: فَالصَّيَّادُ يَحْتَالُ بِالشَّكْلِ لِلشَّكْلِ مِنَ الطَّيْرِ، وَكَذَلِكَ عَدُوُّكَ: إِبْلِيسُ. لَمَّا عَلِمَ أَنَّكَ نَافِرٌ مِنْ أَهْلِ الْبِدَعِ، وَمِنَ الْفُسَّاقِ، وَمِنْ مُؤَانَسَةِ الْعَوَامِّ، حَرَّكَ قَلْبَكَ بِالدُّعَاءِ إِلَى لُقِيِّ الْأَشْكَالِ وَالْإِلْفِ بِهِمْ، وَحُبِّ مُحَادَثَتِهِمْ، فَلَمَّا الْتَقَيْتُمَا عَلَى الْحُبِّ وَالْمُؤَانَسَةِ زَالَ عَنْ قَلْبِكَ الْحَذَرُ مِنْهُ،
Wa-qad ṣadaqa, raḥimahu Allāhu; qad raʾaynā dhālika: fa-al-ṣayyādu yaḥtālu bi-al-shakli li-al-shakli mina al-ṭayri, wa-ka-dhālika ʿaduwwuka: Iblīsu. Lammā ʿalima annaka nāfirun min ahli al-bidaʿi, wa-mina al-fussāqi, wa-min muʾānasati al-ʿawāmmi, ḥarraka qalbaka bi-al-duʿāʾi ilā luqiyyi al-ashkāli wa-al-ilfi bihim, wa-ḥubbi muḥādathatihim, fa-lammā iltaqaytumā ʿalā al-ḥubbi wa-al-muʾānasati zāla ʿan qalbika al-ḥadharu minhu,
He spoke truly, may God have mercy on him. We have seen this: the hunter uses one kind of bird to lure another of the same kind. So does your enemy, Iblīs. When he knows that you recoil from people of religious innovation, from the openly sinful, and from familiar company with ordinary people, he stirs your heart by calling you to meet people like yourself, grow familiar with them, and love conversing with them. When you and such a person meet in affection and companionship, your heart loses its caution toward him,
كَمَا يَحْذَرُ مِنَ الْمُبْتَدِعِ وَالْفَاسِقِ، وَأَنِسَ قَلْبُكَ بِهِ، وَاسْتَرَاحَ إِلَيْهِ، فَرَكَنَ، وَلَهَا بِقُرْبِهِ، فَزَيَّنَ لَكَ مِنَ الْقَوْلِ مَا يُزِيلُكَ بِهِ، حَتَّى تُشَارِكَهُ فِيهِ.
Ka-mā yaḥdharu mina al-mubtadiʿi wa-al-fāsiqi, wa-anisa qalbuka bihi, wa-istarāḥa ilayhi, fa-rakana, wa-lahā bi-qurbihi, fa-zayyana laka mina al-qawli mā yuzīluka bihi, ḥattā tushārikahu fīhi.
the caution it exercises toward the innovator and the openly sinful. Your heart feels at home with him and takes comfort in him, inclines toward him, and is distracted by his closeness. Then Iblīs makes appealing to you the words by which he makes you fall away, until you join your companion in them.
ثُمَّ الْأَصْحَابُ عِنْدَهُ مُخْتَلِفُونَ، فَإِنْ عَلِمَ إِبْلِيسُ أَنَّكَ حَذِرٌ خَائِفٌ فِي كَثِيرٍ مِنْ أَحْوَالِكَ لَمْ يَبْدَأْ صَاحِبَكَ بِالتَّزَيُّنِ لَهُ بِالْغِيبَةِ وَالْكَذِبِ، إِنْ عَلِمَ أَنَّكَ مِنْ ذَلِكَ نَافِرٌ، وَلَهُ مُجَانِبٌ، وَلَكِنْ يَدَعُكُمَا، حَتَّى إِذَا ذَكَرْتُمَا اللّٰهَ عَزَّ وَجَلَّ، وَاسْتَأْنَسَتْ قُلُوبُكُمَا، زَيَّنَ لَكُمَا فُضُولَ الْكَلَامِ وَالرَّاحَةَ إِلَى الدُّنْيَا، فَإِذَا خُضْتُمَا فِي ذَلِكَ زَيَّنَ لَكُمَا الْغِيبَةَ وَالْكَذِبَ.
Thumma al-aṣḥābu ʿindahu mukhtalifūna, fa-in ʿalima Iblīsu annaka ḥadhirun khāʾifun fī kathīrin min aḥwālika lam yabdaʾ ṣāḥibaka bi-al-tazayyuni lahu bi-al-ghībati wa-al-kadhibi, in ʿalima annaka min dhālika nāfirun, wa-lahu mujānibun, wa-lākin yadaʿukumā, ḥattā idhā dhakartumā Allāha ʿazza wa-jalla, wa-istaʾnasat qulūbukumā, zayyana lakumā fuḍūla al-kalāmi wa-al-rāḥata ilā al-dunyā, fa-idhā khuḍtumā fī dhālika zayyana lakumā al-ghībata wa-al-kadhiba.
He also distinguishes among companions. If Iblīs knows that you are cautious and fearful in many of your states, he does not begin with your companion by making backbiting and lying attractive to him, knowing that you recoil from such things and avoid them. Instead, he leaves you both alone until you have remembered God, mighty and majestic, and your hearts feel at ease together. Then he makes unnecessary talk and comfort in worldly things appealing to you both. Once you engage in these, he makes backbiting and lying appealing to you both.
فَإِنْ كُنْتُمَا مِنَ الْخَائِفِينَ فِي كَثِيرٍ مِنْ أُمُورِكُمَا أَجْرَى الْغِيبَةَ مِنْ قِبَلِ الْغَضَبِ لِلّٰهِ عَزَّ وَجَلَّ، أَوِ التَّعَجُّبِ وَالْإِنْكَارِ أَوِ التَّوَجُّعِ لِمَنْ تَغْتَابَانِهِ.
Fa-in kuntumā mina al-khāʾifīna fī kathīrin min umūrikumā ajrā al-ghībata min qibali al-ghaḍabi li-llāhi ʿazza wa-jalla, awi al-taʿajjubi wa-al-inkāri awi al-tawajjuʿi li-man taghtābānihi.
If you are both fearful in many of your affairs, he introduces backbiting through anger for the sake of God, mighty and majestic, or through astonishment and disapproval, or through sorrow for the person you are backbiting.
وَإِنْ كُنْتُمَا لَا تَقُومَانِ فِي الْخَوْفِ ذَلِكَ الْمَقَامَ، أَجْرَى بَيْنَكُمَا الْغِيبَةَ مِنْ قِبَلِ الْغَضَبِ وَالْغَيْظِ وَالْمُكَافَأَةِ لِمَنْ ذَكَرَكُمَا أَوْ ذَكَرَ أَحَدَكُمَا وَالْآخَرُ رَاضٍ بِذَلِكَ، أَوِ الرَّاحَةِ إِلَى ذِكْرِ عُيُوبِ النَّاسِ.
Wa-in kuntumā lā taqūmāni fī al-khawfi dhālika al-maqāma, ajrā baynakumā al-ghībata min qibali al-ghaḍabi wa-al-ghayẓi wa-al-mukāfaʾati li-man dhakarakumā aw dhakara aḥadakumā wa-al-ākharu rāḍin bi-dhālika, awi al-rāḥati ilā dhikri ʿuyūbi al-nāsi.
If you do not stand at that level of fear, he brings backbiting into your conversation through anger, resentment, and retaliation against someone who has spoken about you both, or about one of you, with the other approving the backbiting, or through the pleasure of mentioning people's faults.
Source page 386
وَكَذَلِكَ الْكَذِبُ وَالِاسْتِهْزَاءُ، قَدْ يُزَيِّنُ لَكُمَا ذَلِكَ قَبْلَ أَنْ يَجْرِيَ بَيْنَكُمَا شَيْءٌ مِنْ ذِكْرِ اللّٰهِ عَزَّ وَجَلَّ، عَلَى قَدْرِ مَا عَرَفَ مِنْ ضَعْفِكُمَا.
Wa-ka-dhālika al-kadhibu wa-al-istihzāʾu, qad yuzayyinu lakumā dhālika qabla an yajriya baynakumā shayʾun min dhikri Allāhi ʿazza wa-jalla, ʿalā qadri mā ʿarafa min ḍaʿfikumā.
The same applies to lying and ridicule. He may make these appealing to you both before any remembrance of God, mighty and majestic, has passed between you, according to what he knows of your weakness.
وَقَدْ يُرِيدُ الْعَدُوُّ الْعَبْدَ عَلَى مَا يَكْرَهُ اللّٰهُ عَزَّ وَجَلَّ، فَيَأْبَى عَلَيْهِ، وَلَا تَطِيبُ نَفْسُهُ أَنْ يَتَكَلَّمَ مَعَ الْعَوَامِّ بِالْخَيْرِ دُونَ الشَّرِّ، فَكَيْفَ بِالشَّرِّ؟ فَإِذَا عَصَاهُ زَيَّنَ لَهُ لِقَاءَ مَنْ يَرْجُو أَنْ يُطِيعَهُ بِهِ، فَإِذَا لَقِيَهُ زَيَّنَ لِأَحَدِهِمَا الْكَلَامَ حَتَّى يُفَاتِحَهُ الْآخَرُ، ثُمَّ يُزَيِّنُ لَهُ الْكَلِمَةَ بَعْدَ الْكَلِمَةِ، فَلَعَلَّهُ يَكُونُ عَامَّةَ نَهَارِهِ أَوْ بَعْضَهُ سَاكِتًا قَدْ سَلِمَ،
Wa-qad yurīdu al-ʿaduwwu al-ʿabda ʿalā mā yakrahu Allāhu ʿazza wa-jalla, fa-yaʾbā ʿalayhi, wa-lā taṭību nafsuhu an yatakallama maʿa al-ʿawāmmi bi-al-khayri dūna al-sharri, fa-kayfa bi-al-sharri? Fa-idhā ʿaṣāhu zayyana lahu liqāʾa man yarjū an yuṭīʿahu bihi, fa-idhā laqiyahu zayyana li-aḥadihimā al-kalāma ḥattā yufātiḥahu al-ākharu, thumma yuzayyinu lahu al-kalimata baʿda al-kalimati, fa-laʿallahu yakūnu ʿāmmata nahārihi aw baʿḍahu sākitan qad salima,
The enemy may try to draw the servant into what God, mighty and majestic, dislikes, but the servant refuses him. His self is not even comfortable speaking with ordinary people about good rather than evil, so how could it be comfortable speaking of evil? When he disobeys the enemy, the enemy makes it appealing to meet someone through whom he hopes to gain his obedience. When they meet, he makes one of them find speech appealing until the other opens the conversation with him, then makes one word after another attractive to him. The servant may have spent most or part of his day silent and safe,
أَوْ مُتَكَلِّمًا فِيمَا يَنْفَعُهُ مِنَ الذِّكْرِ أَوْ طَلَبِ مَعَاشِهِ بِمَا يَحِلُّ لَهُ، حَتَّى يَلْقَى مَنْ يَزْعُمُ أَنَّهُ أَخُوهُ فِي اللّٰهِ عَزَّ وَجَلَّ. فَإِذَا لَقِيَهُ جَرَى بَيْنَهُمَا مِنَ الْكَلَامِ مَا لَعَلَّهُمَا لَا يَفْتَرِقَانِ، حَتَّى يُلْعَنَا جَمِيعًا.
Aw mutakalliman fīmā yanfaʿuhu mina al-dhikri aw ṭalabi maʿāshihi bi-mā yaḥillu lahu, ḥattā yalqā man yazʿumu annahu akhūhu fī Allāhi ʿazza wa-jalla. Fa-idhā laqiyahu jarā baynahumā mina al-kalāmi mā laʿallahumā lā yaftariqāni, ḥattā yulʿanā jamīʿan.
or speaking about what benefits him in remembrance or the lawful pursuit of his livelihood, until he meets someone he claims is his brother for God's sake, mighty and majestic is He. When he meets him, words pass between them such that they may not part until both have been cursed.
فَمِنْ ثَمَّ قَالَ عُمَرُ، رَضِيَ اللّٰهُ عَنْهُ: «وَاحْذَرْ صَدِيقَكَ إِلَّا الْأَمِينَ مِنَ الْأَقْوَامِ، وَلَا أَمِينَ إِلَّا مَنْ خَشِيَ اللّٰهَ عَزَّ وَجَلَّ». إِذَا غَفَلْتَ نَبَّهَكَ، فَإِذَا لَقِيتَهُ ازْدَدْتَ سَلَامَةً، فَإِنْ كُنْتَ فِي لَغْوٍ صَرَفَكَ إِلَى ذِكْرٍ، وَإِنْ كُنْتَ مُتَكَلِّمًا بِمَا يَكْرَهُ اللّٰهُ عَزَّ وَجَلَّ نَهَاكَ عَنْ ذَلِكَ، وَنَبَّهَكَ لَهُ،
Fa-min thamma qāla ʿUmaru, raḍiya Allāhu ʿanhu: «Wa-iḥdhar ṣadīqaka illā al-amīna mina al-aqwāmi, wa-lā amīna illā man khashiya Allāha ʿazza wa-jalla». Idhā ghafalta nabbahaka, fa-idhā laqītahu izdadta salāmatan, fa-in kunta fī laghwin ṣarafaka ilā dhikrin, wa-in kunta mutakalliman bi-mā yakrahu Allāhu ʿazza wa-jalla nahāka ʿan dhālika, wa-nabbahaka lahu,
That is why ʿUmar, may God be pleased with him, said: “Be wary of your friend, except someone trustworthy among people; and no one is trustworthy except one who fears God, mighty and majestic.” When you grow heedless, he alerts you; when you meet him, you gain in safety. If you are engaged in idle talk, he turns you toward remembrance. If you are saying what God, mighty and majestic, dislikes, he forbids it and draws your attention to it.
فَإِذَا نَبَّهَكَ لِمَا تَعْلَمُ أَنَّهُ لَا يَحِلُّ لَكَ نَدِمْتَ عَلَيْهِ وَتُبْتَ مِنْهُ، وَمَا لَمْ تَرَ أَنَّهُ مِمَّا يَكْرَهُ اللّٰهُ عَزَّ وَجَلَّ لِمَا أَنْتَ بِهِ جَاهِلٌ عَرَفْتَهُ، وَاسْتَفَدْتَ مِنْهُ عِلْمَ مَا لَمْ تَكُنْ تَعْلَمُ مِنْ ذُنُوبِكَ، فَتَحْذَرُهَا فِيمَا يُسْتَقْبَلُ.
Fa-idhā nabbahaka li-mā taʿlamu annahu lā yaḥillu laka nadimta ʿalayhi wa-tubta minhu, wa-mā lam tara annahu mimmā yakrahu Allāhu ʿazza wa-jalla li-mā anta bihi jāhilun ʿaraftahu, wa-istafadta minhu ʿilma mā lam takun taʿlamu min dhunūbika, fa-taḥdharuhā fīmā yustaqbalu.
When he alerts you to something you know is unlawful for you, you regret it and repent of it. What you had not recognized as something God, mighty and majestic, dislikes, because you were ignorant of it, you come to recognize. You gain from him knowledge of sins of yours that you had not known about, and guard against them in the future.
وَكَذَلِكَ قَالَ الشَّعْبِيُّ: نِصْفُ عَقْلِكَ مَعَ أَخِيكَ.
Wa-ka-dhālika qāla al-Shaʿbiyyu: Niṣfu ʿaqlika maʿa akhīka.
Likewise, al-Shaʿbī said: Half your understanding is with your brother.
وَصَدَقَ رَحِمَهُ اللّٰهُ؛ لِأَنَّهُ إِذَا نَبَّهَ عَقْلَكَ بِمَا كُنْتَ عَنْهُ غَافِلًا كُنْتَ كَأَنَّ عَقْلَكَ كَانَ مَعَهُ فَرَدَّهُ عَلَيْكَ، وَكَأَنَّ عَقْلَكَ كُلَّهُ كَانَ مَعَهُ فَرَدَّهُ عَلَيْكَ فِي الْوَقْتِ الْوَاحِدِ، فَأَمَّا فِي جَمِيعِ أَحْوَالِكُمَا فَكَأَنَّ نِصْفَ عَقْلِكَ مَعَهُ؛ لِأَنَّكَ قَدْ تَفْطَنُ لِمَا يَغْفُلُ أَخُوكَ عَنْهُ فَتُنَبِّهُهُ، وَتَغْفُلُ أَنْتَ عَنْهُ فَيُنَبِّهُكَ، فَأَنْتَ تَعْبُدُ اللّٰهَ عَزَّ وَجَلَّ بِعَقْلَيْنِ إِذَا اجْتَمَعَا،
Wa-ṣadaqa raḥimahu Allāhu; li-annahu idhā nabbaha ʿaqlaka bi-mā kunta ʿanhu ghāfilan kunta ka-anna ʿaqlaka kāna maʿahu fa-raddahu ʿalayka, wa-ka-anna ʿaqlaka kullahu kāna maʿahu fa-raddahu ʿalayka fī al-waqti al-wāḥidi, fa-ammā fī jamīʿi aḥwālikumā fa-ka-anna niṣfa ʿaqlika maʿahu; li-annaka qad tafṭanu li-mā yaghfulu akhūka ʿanhu fa-tunabbihuhu, wa-taghfulu anta ʿanhu fa-yunabbihuka, fa-anta taʿbudu Allāha ʿazza wa-jalla bi-ʿaqlayni idhā ijtamaʿā,
He spoke truly, may God have mercy on him. When he awakens your understanding to something you had overlooked, it is as though your understanding had been with him and he returned it to you, as though all your understanding had been with him and he restored it to you at that particular moment. Across all the situations you both encounter, however, it is as though half your understanding is with him, because you may notice what your brother overlooks and alert him, while you overlook something and he alerts you. You thus worship God, mighty and majestic, with two minds when they come together,
Source page 387
وَتَعْرِفُ عُيُوبَ نَفْسِكَ بِعَقْلِكَ وَعَقْلِ أَخِيكَ، فَمَنْ لَمْ يَخَفِ اللّٰهَ عَزَّ وَجَلَّ مِنَ الْأَصْحَابِ، وَإِنْ كَانَ مُصَلِّيًا، أَوْ مُدْمِنًا لِلصِّيَامِ، أَوْ غَازِيًا أَوْ حَاجًّا، فَهُوَ عَلَيْكَ وَبَالٌ؛ لِأَنَّ صَلَاتَهُ وَصِيَامَهُ وَغَزْوَهُ وَحَجَّهُ وَكَثْرَةَ ذِكْرِهِ وَزَكَاتَهُ لَهُ وَخَوْضُكَ مَعَهُ وَخَوْضُهُ مَعَكَ مِمَّا يَكْرَهُ اللّٰهُ عَزَّ وَجَلَّ عَلَيْكَ وَبَالٌ.
Wa-taʿrifu ʿuyūba nafsika bi-ʿaqlika wa-ʿaqli akhīka, fa-man lam yakhafi Allāha ʿazza wa-jalla mina al-aṣḥābi, wa-in kāna muṣalliyan, aw mudminan li-al-ṣiyāmi, aw ghāziyan aw ḥājjan, fa-huwa ʿalayka wabālun; li-anna ṣalātahu wa-ṣiyāmahu wa-ghazwahu wa-ḥajjahu wa-kathrata dhikrihi wa-zakātahu lahu wa-khawḍuka maʿahu wa-khawḍuhu maʿaka mimmā yakrahu Allāhu ʿazza wa-jalla ʿalayka wabālun.
and recognize your faults through your own understanding and your brother's. Any companion who does not fear God, mighty and majestic, even if he prays, fasts continually, campaigns in battle, or makes the pilgrimage, is a burden of harm to you. His prayer, fasting, campaigning, pilgrimage, abundant remembrance, and almsgiving benefit him; but your joining him and his joining you in talk that God, mighty and majestic, dislikes brings harm upon you.
وَإِنَّمَا مَثَلُهُ: كَمَثَلِ صَاحِبٍ لَكَ غَنِيٍّ مُوسِرٍ، وَأَنْتَ فَقِيرٌ مُحْتَاجٌ، فَكُلَّمَا أَتَاكَ أَكَلَ طَعَامَكَ وَلَمْ يُوَاسِكَ بِمَالِهِ، فَمَالُهُ لَهُ وَضَرَرُهُ عَلَيْكَ، لِأَكْلِهِ طَعَامَكَ، فَكَذَا هَذَا: لَهُ صَلَاتُهُ وَصِيَامُهُ وَغَزْوُهُ وَحَجُّهُ، وَوَبَالُهُ، بِمَا يُخْرِجُكَ إِلَيْهِ مِنَ الْخَوْضِ، عَلَيْكَ، فَإِنْ كُنْتَ قَدْ سَلِمْتَ قَبْلَ أَنْ تَلْقَاهُ أَخْرَجَكَ إِلَى الْعَطَبِ فِي دِينِكَ عِنْدَ لِقَائِهِ،
Wa-innamā mathaluhu: ka-mathali ṣāḥibin laka ghaniyyin mūsirin, wa-anta faqīrun muḥtājun, fa-kullamā atāka akala ṭaʿāmaka wa-lam yuwāsika bi-mālihi, fa-māluhu lahu wa-ḍararuhu ʿalayka, li-aklihi ṭaʿāmaka, fa-ka-dhā hādhā: lahu ṣalātuhu wa-ṣiyāmuhu wa-ghazwuhu wa-ḥajjuhu, wa-wabāluhu, bi-mā yukhrijuka ilayhi mina al-khawḍi, ʿalayka, fa-in kunta qad salimta qabla an talqāhu akhrajaka ilā al-ʿaṭabi fī dīnika ʿinda liqāʾihi,
He is like a rich, well-off friend when you are poor and in need. Whenever he comes to you, he eats your food but gives you no help from his wealth. His wealth belongs to him, while his harm falls on you because he eats your food. This person is the same: his prayer, fasting, campaigning, and pilgrimage belong to him, while the harm he causes through the talk he draws you into falls on you. If you were safe before meeting him, meeting him brings your religion into danger,
وَإِنْ كُنْتَ فِي خَيْرٍ اسْتَبْدَلْتَ بِهِ شَرًّا عِنْدَ لِقَائِهِ.
Wa-in kunta fī khayrin istabdalta bihi sharran ʿinda liqāʾihi.
and if you were engaged in something good, you exchange it for something evil when you meet him.
وَلَعَلَّكَ أَيْضًا تَبْدَؤُهُ قَبْلَ أَنْ يَبْدَأَكَ بِالْخَوْضِ فِيمَا لَا يَحِلُّ لَكَ، لِأَنَّهُ مَوْضِعُ رَاحَةِ قَلْبِكَ، وَأُنْسِ نَفْسِكَ. أَوْ لَعَلَّكُمَا تُفِيضَانِ فِي ذِكْرِ اللّٰهِ عَزَّ وَجَلَّ وَطَاعَتِهِ، أَوْ تَعَاوَنَانِ عَلَى بَعْضِهَا عَلَى قَدْرِ قُوَّتِكُمَا. وَقَدْ يَطْمَعُ الْعَدُوُّ فِيكُمَا، ثُمَّ لَا تَفْتَرِقَانِ إِلَّا عَمَّا كَرِهَ اللّٰهُ عَزَّ وَجَلَّ مِنَ الْكَلَامِ،
Wa-laʿallaka ayḍan tabdaʾuhu qabla an yabdaʾaka bi-al-khawḍi fīmā lā yaḥillu laka, li-annahu mawḍiʿu rāḥati qalbika, wa-unsi nafsika. Aw laʿallakumā tufīḍāni fī dhikri Allāhi ʿazza wa-jalla wa-ṭāʿatihi, aw taʿāwanāni ʿalā baʿḍihā ʿalā qadri quwwatikumā. Wa-qad yaṭmaʿu al-ʿaduwwu fīkumā, thumma lā taftariqāni illā ʿammā kariha Allāhu ʿazza wa-jalla mina al-kalāmi,
Perhaps you even approach him with talk that is unlawful for you before he approaches you, because he is where your heart finds comfort and your self finds companionship. Or perhaps you both speak at length about remembering and obeying God, mighty and majestic, or help each other in some acts of obedience as far as your strength allows. Yet the enemy sees his opportunity in you both, and you do not part until you have engaged in words God, mighty and majestic, dislikes.
فَلَا يَقُومُ مَا تَعَاوَنْتُمَا عَلَيْهِ مِنَ الْبِرِّ بِمَا تَعَاوَنْتُمَا عَلَيْهِ مِنَ الشَّرِّ؛ لِأَنَّكُمَا ضَيَّعْتُمَا فَرْضًا، وَتَعَاوَنْتُمَا عَلَى نَافِلَةٍ، وَذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ.
Fa-lā yaqūmu mā taʿāwantumā ʿalayhi mina al-birri bi-mā taʿāwantumā ʿalayhi mina al-sharri; li-annakumā ḍayyaʿtumā farḍan, wa-taʿāwantumā ʿalā nāfilatin, wa-dhālika huwa al-khusrānu al-mubīnu.
The goodness in which you helped each other does not make up for the evil in which you helped each other, because you neglected an obligation while assisting each other in a voluntary act. That is the unmistakable loss.
فَكَمْ مِنْ صَاحِبٍ قَدْ عَصَيْتَ اللّٰهَ عَزَّ وَجَلَّ مَعَهُ، وَتَصَنَّعْتَ لَهُ، قَدْ مَاتَ وَخَذَلَكَ بِتَوَحُّدِهِ فِي الْقَبْرِ عَنْكَ، وَبَقِيَ مَا عَصَيْتَ اللّٰهَ عَزَّ وَجَلَّ مَعَهُ مَكْتُوبًا عَلَيْكَ. وَالْكَلَامُ فِي الْأَصْحَابِ يَطُولُ، وَلَيْسَ هَذَا بِمَوْضِعِهِ.
Fa-kam min ṣāḥibin qad ʿaṣayta Allāha ʿazza wa-jalla maʿahu, wa-taṣannaʿta lahu, qad māta wa-khadhalaka bi-tawaḥḥudihi fī al-qabri ʿanka, wa-baqiya mā ʿaṣayta Allāha ʿazza wa-jalla maʿahu maktūban ʿalayka. Wa-al-kalāmu fī al-aṣḥābi yaṭūlu, wa-laysa hādhā bi-mawḍiʿihi.
How many companions with whom you disobeyed God, mighty and majestic, and for whom you put on a show have died and left you behind, alone in their graves and separated from you, while the disobedience to God, mighty and majestic, that you committed with them remains recorded against you! Discussion of companions could be lengthy, and this is not its place.
Source page 388
وَسَأَصِفُ لَكَ إِنْ شَاءَ اللّٰهُ عَزَّ وَجَلَّ صُحْبَتَهُمْ فِي غَيْرِ هَذَا، وَإِنَّمَا أَرَدْتُ بِهَذَا لِأُنَبِّهَكَ لِتَرْكِ الْأَسْبَابِ الَّتِي يَنْقُصُ بِهَا عَزْمُكَ، وَيَقِلُّ بِهَا صَبْرُكَ عَلَى الْوَفَاءِ لِلّٰهِ عَزَّ وَجَلَّ بِالتَّوْبَةِ، إِذَا كُنْتَ ضَعِيفًا، وَعَرَضَتْ لَكَ الْأَسْبَابُ الْمُزِيلَةُ لَكَ الْمُفْتِنَةُ الَّتِي لَمْ تَلْبَثْ مَعَهَا أَنْ تَزُولَ، فَإِنْ قَطَعْتَهَا قَوِيتَ عَلَى نَفْسِكَ،
Wa-sa-aṣifu laka in shāʾa Allāhu ʿazza wa-jalla ṣuḥbatahum fī ghayri hādhā, wa-innamā aradtu bi-hādhā li-unabbihaka li-tarki al-asbābi allatī yanquṣu bihā ʿazmuka, wa-yaqillu bihā ṣabruka ʿalā al-wafāʾi li-llāhi ʿazza wa-jalla bi-al-tawbati, idhā kunta ḍaʿīfan, wa-ʿaraḍat laka al-asbābu al-muzīlatu laka al-muftinatu allatī lam talbath maʿahā an tazūla, fa-in qaṭaʿtahā qawīta ʿalā nafsika,
Elsewhere I will describe companionship with them for you, if God, mighty and majestic, wills. My purpose here is only to alert you to abandon the occasions that weaken your resolve and diminish your patience in remaining faithful to God, mighty and majestic, through repentance, when you are weak and face tempting occasions that make you fall away before long. If you cut them off, you gain power over your self,
لِأَنَّ الْقَوِيَّ إِذَا تَعَرَّضَ لِلْأَسْبَابِ الْمُفْتِنَةِ كَانَ أَضْعَفَ مِنَ الضَّعِيفِ إِذْ يَتَحَرَّزُ مِنَ الْأَسْبَابِ الْمُفْتِنَةِ، وَالضَّعِيفُ أَقْوَى مِنْهُ فِي التَّرْكِ لِمَا كَرِهَ اللّٰهُ عَزَّ وَجَلَّ، إِذَا زَالَتْ مِنْهُ الْأَسْبَابُ الْمُزِيلَةُ لَهُ.
Li-anna al-qawiyya idhā taʿarraḍa li-al-asbābi al-muftinati kāna aḍʿafa mina al-ḍaʿīfi idh yataḥarrazu mina al-asbābi al-muftinati, wa-al-ḍaʿīfu aqwā minhu fī al-tarki li-mā kariha Allāhu ʿazza wa-jalla, idhā zālat minhu al-asbābu al-muzīlatu lahu.
because a strong person who exposes himself to tempting occasions is weaker than a weak person who guards against them. The weak person is stronger than he is in leaving what God, mighty and majestic, dislikes, when the occasions that make him fall away are removed.
Source page 389
بَابُ مَا يُسْتَعَانُ بِهِ عَلَى تَرْكِ لِقَاءِ الْإِخْوَانِ الَّذِينَ يُتَخَوَّفُ مِنْ لِقَائِهِمْ قِلَّةُ السَّلَامَةِ فِي الدِّينِ
Bābu mā yustaʿānu bihi ʿalā tarki liqāʾi al-ikhwāni alladhīna yutakhawwafu min liqāʾihim qillatu al-salāmati fī al-dīni
Chapter on what helps one stop meeting brothers whose company is feared to leave one's religion unsafe
قُلْتُ: فَبِمَ أَسْتَعِينُ عَلَى تَرْكِ الْأَصْحَابِ؟ فَإِنَّكَ لَمْ تَذْكُرْ شَيْئًا أَعْظَمَ عَلَى الْقَلْبِ مِنْهُ فِتْنَةً، وَلَا أَغْلَبَ فِي الرَّاحَةِ.
Qultu: Fa-bi-ma astaʿīnu ʿalā tarki al-aṣḥābi? Fa-innaka lam tadhkur shayʾan aʿẓama ʿalā al-qalbi minhu fitnatan, wa-lā aghlaba fī al-rāḥati.
I asked: What can help me leave companions? You have mentioned nothing that is a greater temptation to the heart or more powerful in providing comfort.
قَالَ: أَنْ تَكُونَ مَعْنِيًّا بِدِينِكَ، مُشْفِقًا عَلَى بَدَنِكَ مِنَ النَّارِ، فَإِذَا كُنْتَ كَذَلِكَ فَتَذَكَّرْ وَتَفَكَّرْ، فَأَحْسِنِ الْفِكْرَ، وَأَنْعِمِ الرَّوِيَّةَ بِالْبَحْثِ وَالتَّفَكُّرِ، حَتَّى تَعْلَمَ كُنْهَ مَا يَنْقُصُكَ لِقَاؤُهُمْ فِي دِينِكَ، فَإِنْ أَنْتَ نَظَرْتَ فِي ذَلِكَ بِفَرَاغِ قَلْبٍ، مَعَ الْإِشْفَاقِ عَلَى بَدَنِكَ مِنَ النَّارِ، وَعَلَى دِينِكَ مِنَ النُّقْصَانِ، فَعَرَفْتَ كُنْهَ ذَلِكَ مِنْ كَلَامٍ يُحْصَى عَلَيْكَ،
Qāla: An takūna maʿniyyan bi-dīnika, mushfiqan ʿalā badanika mina al-nāri, fa-idhā kunta ka-dhālika fa-tadhakkar wa-tafakkar, fa-aḥsini al-fikra, wa-anʿimi al-rawiyyata bi-al-baḥthi wa-al-tafakkuri, ḥattā taʿlama kunha mā yanquṣuka liqāʾuhum fī dīnika, fa-in anta naẓarta fī dhālika bi-farāghi qalbin, maʿa al-ishfāqi ʿalā badanika mina al-nāri, wa-ʿalā dīnika mina al-nuqṣāni, fa-ʿarafta kunha dhālika min kalāmin yuḥṣā ʿalayka,
He said: By caring about your religion and fearing the Fire for your body. If you are like this, recollect and reflect, think well, and examine carefully through inquiry and reflection until you know the full extent to which meeting them diminishes your religion. If you consider this with an unoccupied heart, fearing the Fire for your body and loss for your religion, and recognize the full extent of the words being counted against you,
لَا تَأْمَنُ فِيهِ غَضَبَ اللّٰهِ عَزَّ وَجَلَّ، فَلَوْ عَرَفْتَ أَنَّكَ لَا يَكُونُ مِنْكَ مِنَ الْكَلَامِ عِنْدَ لِقَائِكَ لِلْأَصْحَابِ إِلَّا كَلِمَةٌ مِمَّا يَكْرَهُ رَبُّكَ عَزَّ وَجَلَّ، ثُمَّ أَشْفَقْتَ عَلَى نَفْسِكَ، وَنَظَرْتَ إِلَيْهِ وَإِلَيْكَ بِعَيْنِ الْيَقِينِ، وَأَنْتَ فَارٌّ مِنْهُ فِي الْقِيَامَةِ، مَشْغُولٌ عَنْهُ بِمَا أَنْتَ فِيهِ مِنَ الْخَطَرِ الْعَظِيمِ، وَقَدْ تَحَمَّلْتَ أَوْزَارًا كَثِيرَةً لَمْ تُصِبْهَا إِلَّا بِصُحْبَتِهِ؛
Lā taʾmanu fīhi ghaḍaba Allāhi ʿazza wa-jalla, fa-law ʿarafta annaka lā yakūnu minka mina al-kalāmi ʿinda liqāʾika li-al-aṣḥābi illā kalimatun mimmā yakrahu rabbuka ʿazza wa-jalla, thumma ashfaqta ʿalā nafsika, wa-naẓarta ilayhi wa-ilayka bi-ʿayni al-yaqīni, wa-anta fārrun minhu fī al-qiyāmati, mashghūlun ʿanhu bi-mā anta fīhi mina al-khaṭari al-ʿaẓīmi, wa-qad taḥammalta awzāran kathīratan lam tuṣibhā illā bi-ṣuḥbatihi;
words for which you cannot be sure of escaping the anger of God, mighty and majestic: even if you knew that, when meeting companions, you would utter only a single word your Lord, mighty and majestic, dislikes, then feared for your self and saw him and yourself with the eye of certainty, fleeing from him at the resurrection, too preoccupied with the enormous danger you face to concern yourself with him, having taken on many burdens of sin that you acquired only through his company,
لَمْ يَكُنْ شَيْءٌ أَبْغَضَ إِلَيْكَ مِنْ لِقَائِهِ، وَذَلِكَ إِذَا كُنْتَ مُشْفِقًا خَائِفًا مِنَ اللّٰهِ عَزَّ وَجَلَّ.
Lam yakun shayʾun abghaḍa ilayka min liqāʾihi, wa-dhālika idhā kunta mushfiqan khāʾifan mina Allāhi ʿazza wa-jalla.
nothing would be more hateful to you than meeting him. That is so if you are apprehensive and afraid of God, mighty and majestic.
وَلِذَلِكَ مَثَلٌ بَيِّنٌ: أَنْ لَوْ كُنْتَ كُلَّمَا لَقِيتَ إِخْوَانَكَ وَأَصْحَابَكَ أَخَذُوا مِنْ لِحْيَتِكَ شَعْرَةً، أَوْ مِنْ ثَوْبِكَ سِلْكًا، لَقَلَّ لِقَاؤُكَ لَهُمْ، وَلَأَبْغَضْتَهُمْ وَأَبْغَضْتَ لِقَاءَهُمْ؛ لِأَنَّكَ تَعْلَمُ أَنَّهُ إِنْ دَامَ ذَلِكَ ذَهَبَتْ لِحْيَتُكَ، وَصِرْتَ مُشَوَّهًا، يَنْظُرُ إِلَيْكَ الْعِبَادُ بِالشَّيْنِ وَالْقُبْحِ، وَكَذَلِكَ تَعْرَى مِنْ ثِيَابِكَ سَرِيعًا.
Wa-li-dhālika mathalun bayyinun: an law kunta kullamā laqīta ikhwānaka wa-aṣḥābaka akhadhū min liḥyatika shaʿratan, aw min thawbika silkan, la-qalla liqāʾuka lahum, wa-la-abghaḍtahum wa-abghaḍta liqāʾahum; li-annaka taʿlamu annahu in dāma dhālika dhahabat liḥyatuka, wa-ṣirta mushawwahan, yanẓuru ilayka al-ʿibādu bi-al-shayni wa-al-qubḥi, wa-ka-dhālika taʿrā min thiyābika sarīʿan.
There is a clear analogy for this: if every time you met your brothers and companions they took a hair from your beard or a thread from your garment, you would meet them less, and would hate them and hate meeting them. You know that if this continued, your beard would disappear and you would be disfigured, with people looking at you as marred and ugly; likewise, you would soon be stripped of your clothes.
فَكَذَلِكَ مَنْ كَانَ مُشْفِقًا عَلَى نَفْسِهِ وَعَلَى دِينِهِ، ثُمَّ عَرَفَ كُنْهَ مَا يَنْقُصُ بِلِقَائِهِمْ فِي دِينِهِ أَبْغَضَ لِقَاءَهُمْ، إِلَّا لِقَاءَ الَّذِينَ يَزِيدُونَهُ فِي دِينِهِ وَرَعًا وَتَحَرُّزًا، فَأُولَئِكَ الْإِخْوَانُ فِي اللّٰهِ عَزَّ وَجَلَّ، وَالِاسْمُ بِالْأُخُوَّةِ لَهُمْ حَقٌّ وَصِدْقٌ، وَالِاسْمُ لِغَيْرِهِمْ كَذِبٌ وَزُورٌ.
Fa-ka-dhālika man kāna mushfiqan ʿalā nafsihi wa-ʿalā dīnihi, thumma ʿarafa kunha mā yanquṣu bi-liqāʾihim fī dīnihi abghaḍa liqāʾahum, illā liqāʾa alladhīna yazīdūnahu fī dīnihi waraʿan wa-taḥarruzan, fa-ulāʾika al-ikhwānu fī Allāhi ʿazza wa-jalla, wa-al-ismu bi-al-ukhuwwati lahum ḥaqqun wa-ṣidqun, wa-al-ismu li-ghayrihim kadhibun wa-zūrun.
Likewise, anyone who fears for himself and his religion, then recognizes the full extent of the loss his religion suffers through meeting them, hates meeting them, except those who increase his religious scrupulousness and caution. Those are brothers for the sake of God, mighty and majestic. Calling them brothers is right and true; applying that name to others is false and deceitful.
Source page 390
قُلْتُ: أَرَأَيْتَ إِنْ عَزَمْتُ عَلَى تَرْكِ كُلِّ مَنْ لَا أَسْلَمُ مَعَهُ فِي دِينِي، فَلَمْ تَصْبِرْ نَفْسِي وَجَاشَتْ عَلَى لِقَائِهِ؟
Qultu: A-raʾayta in ʿazamtu ʿalā tarki kulli man lā aslamu maʿahu fī dīnī, fa-lam taṣbir nafsī wa-jāshat ʿalā liqāʾihi?
I asked: What if I resolve to leave everyone with whom my religion is unsafe, but my self cannot endure it and surges with longing to meet him?
قَالَ: إِنْ سَخَتْ نَفْسُكَ بِتَرْكِهِ، ثُمَّ تَحَرَّزْتَ مِمَّنْ لَا تَأْمَنُ مِنْهُ، وَتَوَقَّيْتَ حَتَّى يَأْتِيَ عَلَيْكَ بَعْضُ النَّهَارِ وَأَنْتَ صَامِتٌ عَمَّا كَرِهَ رَبُّكَ عَزَّ وَجَلَّ، قَدْ فَرِحَ قَلْبُكَ بِالسَّلَامَةِ، ازْدَدْتَ زُهْدًا فِي لِقَائِهِ، وَلَمْ يَكُنْ شَيْءٌ أَبْغَضَ إِلَيْكَ مِنْ لِقَائِهِ وَرُؤْيَتِهِ، إِذَا وَجَدْتَ حَلَاوَةَ السَّلَامَةِ وَرَجَوْتَ رِضَا اللّٰهِ عَزَّ وَجَلَّ بِهَا عَنْكَ،
Qāla: In sakhat nafsuka bi-tarkihi, thumma taḥarrazta mimman lā taʾmanu minhu, wa-tawaqqayta ḥattā yaʾtiya ʿalayka baʿḍu al-nahāri wa-anta ṣāmitun ʿammā kariha rabbuka ʿazza wa-jalla, qad fariḥa qalbuka bi-al-salāmati, izdadta zuhdan fī liqāʾihi, wa-lam yakun shayʾun abghaḍa ilayka min liqāʾihi wa-ruʾyatihi, idhā wajadta ḥalāwata al-salāmati wa-rajawta riḍā Allāhi ʿazza wa-jalla bihā ʿanka,
He said: If your self willingly leaves him, and you then guard against those from whom you do not feel safe and take precautions until part of the day passes while you keep silent about what your Lord, mighty and majestic, dislikes, your heart rejoicing in its safety, you become less eager to meet him. Nothing is more hateful to you than meeting and seeing him once you taste the sweetness of safety and hope that God, mighty and majestic, is pleased with you for it.
فَإِذَا أَحْسَسْتَ بِمَنْ تَخَافُ أَنْ يُزِيلَكَ عَنْهَا ثَقُلَ عَلَيْكَ لِقَاؤُهُ، فَإِنِ اسْتَعْمَلْتَ التَّحَرُّزَ إِذَا انْفَرَدْتَ مِنَ الْأَصْحَابِ حَتَّى تَظْفَرَ بِالسَّلَامَةِ، وَيَجِدَ قَلْبُكَ حَلَاوَتَهَا؛ أَبْغَضْتَ لِقَاءَ مَنْ يُزِيلُكَ عَنْهَا؛ لِأَنَّ الْمُرِيدَ السَّاهِيَ رَاحَتُهُ فِي الْكَلَامِ، وَغَمُّهُ فِي السُّكُوتِ، وَذَلِكَ إِذَا كَانَ الْأَغْلَبُ عَلَى قَلْبِهِ حُبَّ رَاحَةِ الْمُحَادَثَةِ لِلنَّاسِ، وَلَمْ يَكُنْ طَلَبُ السَّلَامَةِ أَغْلَبَ عَلَى قَلْبِهِ،
Fa-idhā aḥsasta bi-man takhāfu an yuzīlaka ʿanhā thaqula ʿalayka liqāʾuhu, fa-ini istaʿmalta al-taḥarruza idhā infaradta mina al-aṣḥābi ḥattā taẓfara bi-al-salāmati, wa-yajida qalbuka ḥalāwatahā; abghaḍta liqāʾa man yuzīluka ʿanhā; li-anna al-murīda al-sāhiya rāḥatuhu fī al-kalāmi, wa-ghammuhu fī al-sukūti, wa-dhālika idhā kāna al-aghlabu ʿalā qalbihi ḥubba rāḥati al-muḥādathati li-al-nāsi, wa-lam yakun ṭalabu al-salāmati aghlaba ʿalā qalbihi,
When you sense the presence of someone you fear will take that safety away from you, meeting him becomes burdensome. If, when apart from your companions, you practice caution until you attain safety and your heart tastes its sweetness, you come to hate meeting anyone who takes you away from it. A heedless seeker finds comfort in speech and distress in silence. This is the case when love of the comfort of conversing with people predominates in his heart and the pursuit of safety does not predominate there.
فَغَمُّهُ حِينَئِذٍ فِي السُّكُوتِ، وَلَذَّتُهُ وَرَاحَتُهُ فِي الْكَلَامِ.
Fa-ghammuhu ḥīnaʾidhin fī al-sukūti, wa-ladhdhatuhu wa-rāḥatuhu fī al-kalāmi.
Then his distress lies in silence, and his pleasure and comfort in speech.
فَإِذَا اهْتَمَّ بِالسَّلَامَةِ، وَغَلَبَ عَلَى قَلْبِهِ طِلْبَتُهَا وَالِاهْتِمَامُ بِهَا، ثُمَّ عَمِلَ فِيهَا بَعْضَ نَهَارِهِ حَتَّى يَسْلَمَ؛ ثَقُلَ عَلَيْهِ الْحَدِيثُ مَعَ الْأَصْحَابِ وَالْإِخْوَانِ، إِذَا عَرَفَ أَنَّ فِي مُحَادَثَتِهِمْ زَوَالَهُ عَمَّا قَدْ مَنَّ اللّٰهُ عَزَّ وَجَلَّ عَلَيْهِ بِهِ مِنَ السَّلَامَةِ.
Fa-idhā ihtamma bi-al-salāmati, wa-ghalaba ʿalā qalbihi ṭilbatuhā wa-al-ihtimāmu bihā, thumma ʿamila fīhā baʿḍa nahārihi ḥattā yaslama; thaqula ʿalayhi al-ḥadīthu maʿa al-aṣḥābi wa-al-ikhwāni, idhā ʿarafa anna fī muḥādathatihim zawālahu ʿammā qad manna Allāhu ʿazza wa-jalla ʿalayhi bihi mina al-salāmati.
But when he cares about safety, and seeking it and attending to it dominate his heart, and he works toward it for part of his day until he is safe, conversation with companions and brothers becomes burdensome, once he recognizes that talking with them takes him away from the safety God, mighty and majestic, has graciously given him.
فَإِنْ رَأَى بَعْضَهُمْ، فَأَفْلَتَتْ مِنْهُ كَلِمَةٌ مِمَّا يَكْرَهُ اللّٰهُ عَزَّ وَجَلَّ؛ ضَاقَتْ عَلَيْهِ الْأَرْضُ بِرُحْبِهَا؛ إِذْ كَانَ قَبْلَ أَنْ يَلْقَاهُمْ سَلِيمَ الْقَلْبِ وَالْبَدَنِ، يَرْجُو رِضَا اللّٰهِ عَزَّ وَجَلَّ مِمَّا صَمَتَ عَنْهُ مِمَّا يَكْرَهُ اللّٰهُ عَزَّ وَجَلَّ، خَوْفًا مِنْهُ، ثُمَّ تَكَلَّمَ بِمَا يَخَافُ أَنْ يَكُونَ قَدْ سَخِطَ اللّٰهُ عَزَّ وَجَلَّ مِنْهُ عَلَيْهِ، فَتَضِيقُ عَلَيْهِ الْأَرْضُ،
Fa-in raʾā baʿḍahum, fa-aflatat minhu kalimatun mimmā yakrahu Allāhu ʿazza wa-jalla; ḍāqat ʿalayhi al-arḍu bi-ruḥbihā; idh kāna qabla an yalqāhum salīma al-qalbi wa-al-badani, yarjū riḍā Allāhi ʿazza wa-jalla mimmā ṣamata ʿanhu mimmā yakrahu Allāhu ʿazza wa-jalla, khawfan minhu, thumma takallama bi-mā yakhāfu an yakūna qad sakhiṭa Allāhu ʿazza wa-jalla minhu ʿalayhi, fa-taḍīqu ʿalayhi al-arḍu,
If he sees one of them and a word escapes him that God, mighty and majestic, dislikes, the earth, for all its breadth, feels constricted around him. Before meeting them, his heart and body were safe, and he hoped for the pleasure of God, mighty and majestic, because, out of fear of Him, he had kept silent about what God, mighty and majestic, dislikes. Then he said something for which he fears God, mighty and majestic, has become displeased with him. The earth closes in on him,
وَيَلْزَمُ قَلْبَهُ الْغَمُّ، إِذْ زَالَ عَنِ السَّلَامَةِ إِلَى الْعَطَبِ.
Wa-yalzamu qalbahu al-ghammu, idh zāla ʿani al-salāmati ilā al-ʿaṭabi.
and distress grips his heart, because he has moved from safety to ruin.
Source page 391
فَبَيْنَمَا هُوَ يَسْكُتُ عَنْ كَلِمَةٍ مِنْ مُحَادَثَتِهِمْ، فَتَكَادُ تَضِيقُ عَلَيْهِ الْأَرْضُ بِرُحْبِهَا، إِذْ صَارَ ذَلِكَ إِذَا تَكَلَّمَ بِالْكَلِمَةِ الَّتِي كَانَ يَغْتَمُّ بِالسُّكُوتِ عَنْهَا. وَهَذَا مِيرَاثُ الْوَرَعِ، وَعَادَةُ التُّقَى وَمَعُونَةُ اللّٰهِ عَزَّ وَجَلَّ، وَنَصْرُهُ لِلْمُرِيدِينَ، إِذَا كَابَدُوا لَهُ أَنْفُسَهُمْ، وَجَاهَدُوا لَهُ شَهَوَاتِهِمْ وَأَهْوَاءَهُمْ.
Fa-baynamā huwa yaskutu ʿan kalimatin min muḥādathatihim, fa-takādu taḍīqu ʿalayhi al-arḍu bi-ruḥbihā, idh ṣāra dhālika idhā takallama bi-al-kalimati allatī kāna yaghtammu bi-al-sukūti ʿanhā. Wa-hādhā mīrāthu al-waraʿi, wa-ʿādatu al-tuqā wa-maʿūnatu Allāhi ʿazza wa-jalla, wa-naṣruhu li-al-murīdīna, idhā kābadū lahu anfusahum, wa-jāhadū lahu shahawātihim wa-ahwāʾahum.
Whereas keeping a word back during their conversation had almost made the earth, for all its breadth, feel constricted around him, now that feeling comes when he speaks the very word he used to find it painful to withhold. This is the fruit of scrupulousness, habitual God-consciousness, and the help of God, mighty and majestic, and His support for seekers when they struggle against their selves for Him and combat their appetites and desires for Him.
قُلْتُ: إِنَّكَ إِذَا عَزَمْتَ عَلَى تَرْكِ مُؤَانَسَتِهِمْ، لَمْ أَعْرَ مِنْ لِقَائِهِمْ، لِمَعَاشٍ فِي سُوقٍ، أَوِ اجْتِمَاعٍ فِي حَلْقَةِ عِلْمٍ، أَوْ جَمَاعَةٍ فِي مَسْجِدٍ جَامِعٍ، أَوْ غَيْرِهِ، أَوْ جَنَازَةٍ، أَوْ حَاجَةٍ تَعْرِضُ لِأَحَدِهِمْ إِلَيَّ، أَوْ تَعْرِضُ لِي إِلَيْهِ، أَوْ يَأْتِينِي زَائِرًا، أَوْ أَطْمَعُ فِي أَنْ يَقْبَلَ مِنِّي، فَيَقْطَعَ مَنْ يَصْحَبُ،
Qultu: Innaka idhā ʿazamta ʿalā tarki muʾānasatihim, lam aʿra min liqāʾihim, li-maʿāshin fī sūqin, awi ijtimāʿin fī ḥalqati ʿilmin, aw jamāʿatin fī masjidin jāmiʿin, aw ghayrihi, aw janāzatin, aw ḥājatin taʿriḍu li-aḥadihim ilayya, aw taʿriḍu lī ilayhi, aw yaʾtīnī zāʾiran, aw aṭmaʿu fī an yaqbala minnī, fa-yaqṭaʿa man yaṣḥabu,
I asked: When you resolve to give up their companionship, I cannot avoid meeting them: to earn a living in a market, to gather in a circle of learning, to attend a congregation in a Friday mosque or another mosque, or a funeral; or because one of them needs something from me, or I need something from him, or he visits me, or I hope he will accept my advice and break with those whose company he keeps,
وَيَعْزِمَ عَلَى مِثْلِ مَا عَزَمْتُ عَلَيْهِ.
Wa-yaʿzima ʿalā mithli mā ʿazamtu ʿalayhi.
and make the same resolve that I have made.
قَالَ: إِنَّكَ إِذَا عَزَمْتَ عَلَى تَرْكِ مُؤَانَسَتِهِ، وَتَفَرَّدْتَ بِنَفْسِكَ عَنْهُ، ثُمَّ لَقِيَكَ فَرَآكَ نَافِرًا مِنْهُ، مُشْمَئِزًّا مِنْ حَدِيثِهِ؛ اسْتَحْيَا، وَتَحَرَّزَ أَنْ يُؤْنِسَكَ بِمَا لَا تُحِبُّ، وَزَالَ عَنْ قَلْبِكَ السَّهْوُ وَالْغَفْلَةُ بِهِ إِذَا أَلْزَمْتَ قَلْبَكَ حَذَرَهُ، فَإِذَا عَرَفَ ذَلِكَ مِنْكَ أَمْسَكَ نَفْسَهُ عَنْكَ، فَإِذَا لَقِيتَهُ بِغَيْرِ هَوًى وَشَهْوَةِ مُحَادَثَتِهِ،
Qāla: Innaka idhā ʿazamta ʿalā tarki muʾānasatihi, wa-tafarradta bi-nafsika ʿanhu, thumma laqiyaka fa-raʾāka nāfiran minhu, mushmaʾizzan min ḥadīthihi; istaḥyā, wa-taḥarraza an yuʾnisaka bi-mā lā tuḥibbu, wa-zāla ʿan qalbika al-sahwu wa-al-ghaflatu bihi idhā alzamta qalbaka ḥadharahu, fa-idhā ʿarafa dhālika minka amsaka nafsahu ʿanka, fa-idhā laqītahu bi-ghayri hawan wa-shahwati muḥādathatihi,
He said: If you resolve to give up his companionship and withdraw from him, then he meets you and sees that you recoil from him and find his conversation distasteful, he feels ashamed and takes care not to entertain you with what you dislike. The distraction and heedlessness he causes leave your heart when you require it to remain wary of him. Once he recognizes this in you, he holds himself back. If you meet him without desire or appetite for his conversation,
وَإِنَّمَا تَلْقَاهُ لِبَعْضِ هَذِهِ الْأَسْبَابِ أَوْ لِمَا يُشْبِهُهَا، ثُمَّ أَلْزَمْتَ الْحَذَرَ قَلْبَكَ مِنْهُ، لِعِلْمِكَ أَنَّ الْعَدُوَّ يَصْطَادُكَ بِهِ، وَإِنْ تَكَلَّمَ بِشَرٍّ أَوْ بِفُضُولٍ قُلْتَ لِنَفْسِكَ: مَا أَعْرَفَنِي بِمَنْ دَسَّهُ عَلَيَّ لِيُزِيلَنِي عَنْ طَاعَةِ اللّٰهِ عَزَّ وَجَلَّ، فَاتَّخَذْتَهُ عِبْرَةً، فَإِنْ كَانَ مِمَّنْ يَحْتَمِلُ الْعِظَةَ نَهَيْتَهُ فِي رِفْقٍ، وَنَبَّهْتَهُ لِمَا يَقُولُ، فَلَعَلَّكَ أَيْضًا تَنْفَعُهُ.
Wa-innamā talqāhu li-baʿḍi hādhihi al-asbābi aw li-mā yushbihuhā, thumma alzamta al-ḥadhara qalbaka minhu, li-ʿilmika anna al-ʿaduwwa yaṣṭāduka bihi, wa-in takallama bi-sharrin aw bi-fuḍūlin qulta li-nafsika: Mā aʿrafanī bi-man dassahu ʿalayya li-yuzīlanī ʿan ṭāʿati Allāhi ʿazza wa-jalla, fa-ittakhadhtahu ʿibratan, fa-in kāna mimman yaḥtamilu al-ʿiẓata nahaytahu fī rifqin, wa-nabbahtahu li-mā yaqūlu, fa-laʿallaka ayḍan tanfaʿuhu.
meeting him only for one of these reasons or a similar one, and then make your heart remain wary of him, knowing that the enemy uses him to trap you, then if he speaks evil or indulges in unnecessary talk, you say to yourself: I know very well who has planted him in my path to turn me away from obeying God, mighty and majestic. You take him as a warning. If he can bear admonition, you restrain him gently and alert him to what he is saying; perhaps you will benefit him too.
فَإِنْ كَانَ مِمَّنْ لَا يَحْتَمِلُ ذَلِكَ، أَوْ هُوَ مِمَّنْ يُجَادِلُكَ إِذَا نَهَيْتَهُ، حَتَّى يُخْرِجَكَ إِلَى نَقْصٍ فِي دِينِكَ؛ كَرِهْتَ مَا قَالَ، وَتَحَرَّزْتَ إِلَّا أَنْ يَقُولَ مُحَرَّمًا، فَتَنْهَاهُ بِرِفْقٍ، وَلَا تُجَادِلْهُ إِذَا أَرَادَ ذَلِكَ مِنْكَ، إِلَّا أَنْ يَكُونَ مُرِيدًا لِطَلَبِ الْبَيَانِ فَتُبَيِّنَ لَهُ إِنْ كُنْتَ تُحْسِنُ ذَلِكَ، وَإِلَّا فَاسْكُتْ عَنْهُ. فَإِنْ أَخَذَ فِي الْخَوْضِ،
Fa-in kāna mimman lā yaḥtamilu dhālika, aw huwa mimman yujādiluka idhā nahaytahu, ḥattā yukhrijaka ilā naqṣin fī dīnika; karihta mā qāla, wa-taḥarrazta illā an yaqūla muḥarraman, fa-tanhāhu bi-rifqin, wa-lā tujādilhu idhā arāda dhālika minka, illā an yakūna murīdan li-ṭalabi al-bayāni fa-tubayyina lahu in kunta tuḥsinu dhālika, wa-illā fa-uskut ʿanhu. Fa-in akhadha fī al-khawḍi,
If he cannot bear it, or if he argues when you restrain him until he draws you into harm to your religion, disapprove of what he says and guard yourself, unless he says something forbidden: then restrain him gently. Do not argue with him if he tries to draw you into it, unless he genuinely seeks clarification, in which case explain it if you know how. Otherwise, keep silent. If he begins to indulge in such talk,
وَلَمْ تَقْوَ عَلَى نَهْيِهِ، وَلَمْ يُمْكِنِ الْقِيَامُ عَنْهُ، فَإِنْ قَدَرْتَ فَاذْكُرِ الْآخِرَةَ؛ لَعَلَّكَ تَصْرِفُهُ عَنْ ذَلِكَ فَيَكُونَ لَكَ أَجْرُكَ وَأَجْرُهُ.
Wa-lam taqwa ʿalā nahyihi, wa-lam yumkini al-qiyāmu ʿanhu, fa-in qadarta fa-udhkuri al-ākhirata; laʿallaka taṣrifuhu ʿan dhālika fa-yakūna laka ajruka wa-ajruhu.
and you cannot restrain him and cannot get up and leave him, mention the hereafter if you can. Perhaps you will turn him away from that, gaining your own reward and his.
Source page 392
كَمَا يُرْوَى عَنْ إِبْرَاهِيمَ التَّيْمِيِّ أَنَّهُ قَالَ: إِنَّ الرَّجُلَ لَيَأْتِي الْقَوْمَ وَهُمْ يَخُوضُونَ فِي الْبَاطِلِ، فَيَصْرِفُهُمْ إِلَى الذِّكْرِ، فَيَكُونُ لَهُ أَجْرُهُ وَأَجْرُهُمْ.
Ka-mā yurwā ʿan Ibrāhīma al-Taymiyyi annahu qāla: Inna al-rajula la-yaʾtī al-qawma wa-hum yakhūḍūna fī al-bāṭili, fa-yaṣrifuhum ilā al-dhikri, fa-yakūnu lahu ajruhu wa-ajruhum.
As it is reported that Ibrāhīm al-Taymī said: A man may come to people who are immersed in falsehood and turn them toward remembrance, gaining his own reward and theirs.
وَإِنْ بَدَأَكَ بِالْخَيْرِ قُلْتَ فِي نَفْسِكَ: هَذَا خَيْرٌ، وَمَا أَدْرِي مَا يَكُونُ بَعْدَهُ؟
Wa-in badaʾaka bi-al-khayri qulta fī nafsika: Hādhā khayrun, wa-mā adrī mā yakūnu baʿdahu?
If he begins with something good, say to yourself: This is good, but how do I know what will follow it?
فَأَنْتَ حَذِرٌ وَإِنْ بَدَأَكَ بِذِكْرِ اللّٰهِ عَزَّ وَجَلَّ؛ لِطُولِ مَا جَرَّبْتَ مِنَ الْأَصْحَابِ وَمِنْ نَفْسِكَ فَإِذَا كُنْتَ حَذِرًا كُنْتَ مُتَحَرِّزًا، وَإِذَا كُنْتَ مُتَحَرِّزًا فَجَرَى فِي عَقِبِ الذِّكْرِ خَوْضٌ فِيمَا لَا يَعْنِيكُمَا؛ فَطِنْتَ لَهُ بِالْحَذَرِ اللَّازِمِ لِقَلْبِكَ، فَلَمْ تَخُضْ مَعَهُ، وَإِنْ لَمْ يَجْرِ بَيْنَكُمَا شَيْءٌ كَانَ حَذَرُكَ زِيَادَةً فِي خَوْفِكَ لِلّٰهِ عَزَّ وَجَلَّ، وَعَمَلُكَ عَادَتُكَ لِنَفْسِكَ،
Fa-anta ḥadhirun wa-in badaʾaka bi-dhikri Allāhi ʿazza wa-jalla; li-ṭūli mā jarrabta mina al-aṣḥābi wa-min nafsika fa-idhā kunta ḥadhiran kunta mutaḥarrizan, wa-idhā kunta mutaḥarrizan fa-jarā fī ʿaqibi al-dhikri khawḍun fīmā lā yaʿnīkumā; faṭinta lahu bi-al-ḥadhari al-lāzimi li-qalbika, fa-lam takhuḍ maʿahu, wa-in lam yajri baynakumā shayʾun kāna ḥadharuka ziyādatan fī khawfika li-llāhi ʿazza wa-jalla, wa-ʿamaluka ʿādatuka li-nafsika,
You remain cautious even if he begins with remembrance of God, mighty and majestic, because of your long experience of companions and of yourself. When you are cautious, you take precautions. If you are taking precautions and remembrance is followed by talk that concerns neither of you, the caution that stays in your heart makes you notice it, and you do not join him. If nothing of this kind passes between you, your caution has increased your fear of God, mighty and majestic. Your practice is the habit you establish for your self,
فَمَنَعَكَ أَنْ تَزِلَّ فِي وَقْتٍ آخَرَ يَجْرِي أَوَّلَهُ الذِّكْرُ، ثُمَّ يَجْرِي عَقِيبَ الذِّكْرِ، أَوْ فِي خِلَالِهِ، مَا لَا يَعْنِيكَ، أَوْ مَا هُوَ مَعْصِيَةٌ لِرَبِّكَ عَزَّ وَجَلَّ.
Fa-manaʿaka an tazilla fī waqtin ākhara yajrī awwalahu al-dhikru, thumma yajrī ʿaqība al-dhikri, aw fī khilālihi, mā lā yaʿnīka, aw mā huwa maʿṣiyatun li-rabbika ʿazza wa-jalla.
and it prevents you from slipping on another occasion that begins with remembrance and is then followed, or interrupted, by what does not concern you or by disobedience to your Lord, mighty and majestic.
وَكَذَلِكَ فِي أَهْلِ سُوقِكَ: تُكَلِّمُهُمْ فِي مَعَاشِكَ أَوْ غَيْرِ ذَلِكَ، وَقَلْبُكَ حَذِرٌ نَافِرٌ مِنْهُمْ، وَكَذَلِكَ إِذَا زَارَكَ أَحَدٌ مِنْهُمْ أَوْ أَتَيْتَهُ لِحَاجَةٍ، أَوْ أَتَاكَ لِحَاجَةٍ، أَطَلْتَ مَعَهُ الصَّمْتَ، وَتَرَكْتَ مَعَهُ الْكَلَامَ، حَتَّى يَجْرِيَ مَا هُوَ لِلّٰهِ عَزَّ وَجَلَّ رِضًى، فَإِذَا أَفَضْتَ مَعَهُ فِي ذَلِكَ لَمْ يُزَايِلْ قَلْبَكَ الْحَذَرُ لِطُولِ مَا جَرَّبْتَ مِنْ نَفْسِكَ.
Wa-ka-dhālika fī ahli sūqika: tukallimuhum fī maʿāshika aw ghayri dhālika, wa-qalbuka ḥadhirun nāfirun minhum, wa-ka-dhālika idhā zāraka aḥadun minhum aw ataytahu li-ḥājatin, aw atāka li-ḥājatin, aṭalta maʿahu al-ṣamta, wa-tarakta maʿahu al-kalāma, ḥattā yajriya mā huwa li-llāhi ʿazza wa-jalla riḍan, fa-idhā afaḍta maʿahu fī dhālika lam yuzāyil qalbaka al-ḥadharu li-ṭūli mā jarrabta min nafsika.
The same applies to the people in your market: speak with them about your livelihood or other matters while your heart remains wary and keeps its distance. Likewise, if one of them visits you, you go to him for something, or he comes to you for something, remain silent with him for long stretches and refrain from conversation until something pleasing to God, mighty and majestic, arises. Even when you speak freely with him about that, caution does not leave your heart, because of your long experience of yourself.
وَأَمَّا أَنْ تَأْتِيَهُ لِتَعِظَهُ، فَإِنَّهُ لَمْ يُبَيَّنْ لَكَ ذَلِكَ بَعْدَ مَا تَشْكُو مِنْ ضَعْفِكَ. أَنْتَ كَمَنْ يَتَعَلَّمُ السِّبَاحَةَ. فَكَيْفَ يُخْرِجُ الْغَرْقَى مَنْ يَتَعَلَّمُ السِّبَاحَةَ؟
Wa-ammā an taʾtiyahu li-taʿiẓahu, fa-innahu lam yubayyan laka dhālika baʿda mā tashkū min ḍaʿfika. Anta ka-man yataʿallamu al-sibāḥata. Fa-kayfa yukhriju al-gharqā man yataʿallamu al-sibāḥata?
As for going to him to admonish him, that has not been established for you, given the weakness you complain of. You are like someone learning to swim. How can someone learning to swim pull drowning people out?
فَاشْتَغِلْ بِنَفْسِكَ، إِلَّا أَنْ تُبْتَلَى بِلِقَائِهِ فَيَجِبَ عَلَيْكَ حَقٌّ تَقُومُ بِهِ لِلّٰهِ، فَتَكُونَ فِي سُكُوتِكَ تَخَافُ، حِينَئِذٍ، عَلَيْهِ الْمَقْتَ مِنَ اللّٰهِ عَزَّ وَجَلَّ، إِنْ سَكَتَّ عَنْهُ، فَتَأْمُرَهُ وَتَنْهَاهُ وَتُنَبِّهَهُ إِنْ قَبِلَ، وَإِلَّا صَمَتَّ عَنْهُ وَلَمْ تُجَادِلْهُ.
Fa-ishtaghil bi-nafsika, illā an tubtalā bi-liqāʾihi fa-yajiba ʿalayka ḥaqqun taqūmu bihi li-llāhi, fa-takūna fī sukūtika takhāfu, ḥīnaʾidhin, ʿalayhi al-maqta mina Allāhi ʿazza wa-jalla, in sakatta ʿanhu, fa-taʾmurahu wa-tanhāhu wa-tunabbihahu in qabila, wa-illā ṣamatta ʿanhu wa-lam tujādilhu.
Attend to yourself, unless you are tested by meeting him and a duty becomes incumbent on you to fulfill for God's sake. Then, in your silence, you fear that God's hatred, mighty and majestic is He, may fall on him if you say nothing to him. So instruct him, restrain him, and alert him if he accepts it. Otherwise, remain silent and do not argue with him.
Source page 393
وَكَذَلِكَ بَعْضُ الْقَرَابَاتِ مِمَّنْ تَزُورُهُمْ لِلّٰهِ عَزَّ وَجَلَّ وَيَزُورُونَكَ، فَلَا تَأْتِهِمْ لِرَاحَةِ نَفْسِكَ، وَاحْذَرْ إِنْ كُنْتَ قَدْ جَرَّبْتَ نَفْسَكَ مَعَهُمْ بِالْخَوْضِ فِيمَا يَكْرَهُ اللّٰهُ عَزَّ وَجَلَّ.
Wa-ka-dhālika baʿḍu al-qarābāti mimman tazūruhum li-llāhi ʿazza wa-jalla wa-yazūrūnaka, fa-lā taʾtihim li-rāḥati nafsika, wa-iḥdhar in kunta qad jarrabta nafsaka maʿahum bi-al-khawḍi fīmā yakrahu Allāhu ʿazza wa-jalla.
The same applies to some relatives whom you visit for the sake of God, mighty and majestic, and who visit you. Do not go to them for your own comfort. Be cautious if you have already experienced yourself joining them in talk that God, mighty and majestic, dislikes.
وَكَذَلِكَ مَنْ مَعَكَ فِي مَنْزِلِكَ؛ لَا تَشُكُّ بِهِ، وَإِلْفُكَ لَهُ يَجْعَلُكَ تَسْهُو وَتَغْفُلُ، فَتُحَادِثُهُمْ بِمَا لَا يَحِلُّ لَكَ، فَكُنْ مِنْهُمْ حَذِرًا وَهَذِهِ أَصْعَبُ الْأَسْبَابِ عَلَيْكَ، إِذَا كُنْتَ لَا تَقْدِرُ أَنْ تُجَانِبَهُمْ، وَلَكِنِ احْذَرْ وَاذْكُرْ مَا وَصَفَ رَبُّكَ عَزَّ وَجَلَّ عَنْ أَهْلِ الْجَنَّةِ إِذْ قَالُوا،
Wa-ka-dhālika man maʿaka fī manzilika; lā tashukku bihi, wa-ilfuka lahu yajʿaluka tas-hū wa-taghfulu, fa-tuḥādithuhum bi-mā lā yaḥillu laka, fa-kun minhum ḥadhiran wa-hādhihi aṣʿabu al-asbābi ʿalayka, idhā kunta lā taqdiru an tujānibahum, wa-lākini iḥdhar wa-udhkur mā waṣafa rabbuka ʿazza wa-jalla ʿan ahli al-jannati idh qālū,
The same applies to someone living with you in your home: you have no suspicions about him, and your familiarity with him makes you inattentive and heedless, so you speak with them of things unlawful for you. Be wary of them. These are the hardest circumstances for you, since you cannot keep away from them. But be cautious, and remember what your Lord, mighty and majestic, related about the people of Paradise when they said,
حَيْثُ اسْتَقَرُّوا وَرَأَوْا عَاقِبَةَ الْإِشْفَاقِ وَالْوَجَلِ فَقَالُوا: إِنَّا كُنَّا قَبْلُ فِي أَهْلِنَا مُشْفِقِينَ وَوَصَفَ عَدُوَّهُ مِنْ أَهْلِ النَّارِ، قَالَ جَلَّ مِنْ قَائِلٍ: إِنَّهُ كَانَ فِي أَهْلِهِ مَسْرُورًا.
Ḥaythu istaqarrū wa-raʾaw ʿāqibata al-ishfāqi wa-al-wajali fa-qālū: Innā kunnā qablu fī ahlinā mushfiqīna wa-waṣafa ʿaduwwahu min ahli al-nāri, qāla jalla min qāʾilin: Innahu kāna fī ahlihi masrūran.
once they had settled there and seen the outcome of apprehension and fear, saying: “Before, among our families, we lived in apprehension.” He also described His enemy among the people of the Fire, saying, majestic is the One who speaks: “He used to live joyfully among his family.”
فَكُنْ مِنْهُمْ مُشْفِقًا حَذِرًا، وَاحْذَرْ أَنْ يَفْتِنُوكَ عَنْ دِينِكَ، وَهُمْ أَصْعَبُ عَلَيْكَ فِي الْمُؤَانَسَةِ وَفِي الِانْكِسَارِ عَلَيْهِمْ، فَاحْذَرْهُمْ، وَأَدِّبْ مَنْ وَجَبَ عَلَيْهِ الْحَقُّ مِنْهُمْ، بِالنَّهْيِ عَنِ الْخَوْضِ فِيمَا يَكْرَهُ اللّٰهُ عَزَّ وَجَلَّ، حَتَّى تَقُومَ بِأَمْرِ اللّٰهِ عَزَّ وَجَلَّ فِيهِمْ إِذْ أَمَرَكَ بِأَدَبِهِمْ خَاصَّةً فَقَالَ تَعَالَى: قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا.
Fa-kun minhum mushfiqan ḥadhiran, wa-iḥdhar ʾan yaftinūka ʿan dīnika, wa-hum ʾaṣʿabu ʿalayka fī al-muʾānasati wa-fī al-inkisāri ʿalayhim, fa-iḥdharhum, wa-ʾaddib man wajaba ʿalayhi al-ḥaqqu minhum, bi-al-nahyi ʿani al-khawḍi fīmā yakrahu Allāhu ʿazza wa-jalla, ḥattā taqūma bi-ʾamri Allāhi ʿazza wa-jalla fīhim ʾidh ʾamaraka bi-ʾadabihim khāṣṣatan fa-qāla taʿālā: qū ʾanfusakum wa-ʾahlīkum nāran.
Be apprehensive and wary of them, and beware lest they turn you away from your religion. Familiarity with them and feeling inhibited before them make them harder for you to resist, so be on your guard against them. Discipline those among them who are bound by the obligation by forbidding them to engage in what God, mighty and majestic, dislikes. Thus you will fulfill God's command, mighty and majestic, concerning them, for He specifically commanded you to discipline them, saying, exalted is He: “Protect yourselves and your families from a fire.”
قَالَ عَلِيٌّ، رَضِيَ اللّٰهُ عَنْهُ: أَدِّبُوهُمْ وَعَلِّمُوهُمْ.
Qāla ʿAliyyun, raḍiya Allāhu ʿanhu: ʾaddibūhum wa-ʿallimūhum.
ʿAlī, may God be pleased with him, said: “Discipline them and teach them.”
Source page 394
قَالَ مُجَاهِدٌ: أَوْصُوهُمْ بِتَقْوَى اللّٰهِ عَزَّ وَجَلَّ.
Qāla Mujāhidun: ʾawṣūhum bi-taqwā Allāhi ʿazza wa-jalla.
Mujāhid said: “Urge them to be conscious of God, mighty and majestic.”
وَقَالَ قَتَادَةُ: مُرُوهُمْ بِطَاعَةِ اللّٰهِ، وَانْهَوْهُمْ عَنْ مَعْصِيَةِ اللّٰهِ عَزَّ وَجَلَّ.
Wa-qāla Qatādatu: murūhum bi-ṭāʿati Allāhi, wa-inhawhum ʿan maʿṣiyati Allāhi ʿazza wa-jalla.
Qatāda said: “Command them to obey God, and forbid them to disobey God, mighty and majestic.”
وَقَالَ الضَّحَّاكُ: وَأَهْلِيكُمْ فَلْيَقُوا أَنْفُسَهُمْ.
Wa-qāla al-Ḍaḥḥāku: wa-ʾahlīkum fa-l-yaqū ʾanfusahum.
Al-Ḍaḥḥāk said: “‘And your families’: let them protect themselves.”
وَيَكُونَ لَكَ مِثْلُ أُجُورِهِمْ، وَيَعْرِفُوا مَذْهَبَكَ، وَيُمْسِكُوا عَمَّا يَفْتِنُكَ، حِينَ تَسْهُو مَعَهُمْ، فَتَخُوضُ مَعَهُمْ، فَتَفْزَعُ حِينَئِذٍ مِنَ الْخَوْضِ فِي الْبَاطِلِ، فَتَرْجِعُ إِلَى اللّٰهِ عَزَّ وَجَلَّ بِالتَّوْبَةِ.
Wa-yakūna laka mithlu ʾujūrihim, wa-yaʿrifū madhhabaka, wa-yumsikū ʿammā yaftinuka, ḥīna tashū maʿahum, fa-takhūḍu maʿahum, fa-tafzaʿu ḥīnaʾidhin mina al-khawḍi fī al-bāṭili, fa-tarjiʿu ʾilā Allāhi ʿazza wa-jalla bi-al-tawbati.
You will receive a reward like theirs, and they will recognize your way and refrain from what tempts you when you grow heedless in their company and join in their talk. Then you take fright at engaging in falsehood and return to God, mighty and majestic, in repentance.
أَلَا تَرَى مَا مَدَحَ اللّٰهُ عَزَّ وَجَلَّ بِهِ إِسْمَاعِيلَ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ، فِي قَوْلِهِ: وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّلَاةِ وَالزَّكَاةِ وَقَالَ اللّٰهُ عَزَّ وَجَلَّ لِنَبِيِّهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ: وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ.
A-lā tarā mā madaḥa Allāhu ʿazza wa-jalla bihi ʾIsmāʿīla ṣallā Allāhu ʿalayhi wa-sallama, fī qawlihi: wa-kāna yaʾmuru ahlahu bi-al-ṣalāti wa-al-zakāti wa-qāla Allāhu ʿazza wa-jalla li-nabiyyihi ṣallā Allāhu ʿalayhi wa-sallama: wa-ʾmur ʾahlaka bi-al-ṣalāti.
Do you not see what God, mighty and majestic, praised Ishmael, may God bless him and grant him peace, for, in His words: “He used to command his family to pray and give alms”? God, mighty and majestic, also said to His Prophet, may God bless him and grant him peace: “Command your family to pray.”
وَكَذَلِكَ طَلَبُ الْعِلْمِ تَطْلُبُهُ مَعَ مَنْ لَا تَسْلَمُ مَعَهُ، وَتُجَالِسُ عَلَيْهِ مَنْ لَا تَسْلَمُ مَعَهُ، فَلَا تَطْلُبْهُ إِلَّا وَحْدَكَ، أَوْ مَعَ مَنْ تَسْلَمُ مَعَهُ.
Wa-kadhālika ṭalabu al-ʿilmi taṭlubuhu maʿa man lā taslamu maʿahu, wa-tujālisu ʿalayhi man lā taslamu maʿahu, fa-lā taṭlubhu ʾillā waḥdaka, ʾaw maʿa man taslamu maʿahu.
The same applies to seeking knowledge: you seek it with people in whose company you cannot remain safe, and sit to study it with people in whose company you cannot remain safe. Seek it only on your own, or with those in whose company you remain safe.
وَأَمَّا الْمُجَالَسَةُ لِلِاجْتِمَاعِ لَهُ فِي بَعْضِ ذَلِكَ فَلَا يَجُوزُ أَنْ تَتْرُكَهُ فَتَتْرُكَ الْعِلْمَ، وَلَكِنْ كُنْ مِنْهُمْ حَذِرًا، وَأَبْدِ لَهُمُ التَّحَرُّزَ وَالِاشْمِئْزَازَ مِنْهُمْ، وَإِنْ وَجَبَ عَلَيْكَ حَقٌّ فِيهِمْ فَقُمْ بِهِ، فَإِنَّهُمْ لَنْ يَخْلُوا مِنْ مَنَازِلَ ثَلَاثَةٍ: إِمَّا أَنْ يَنْتَفِعُوا، أَوْ يَنْتَفِعَ بَعْضُهُمْ فَيَكُفَّ عَنْكَ، أَوْ يَتَصَنَّعَ لَكَ فَيُمْسِكَ عَنْكَ، أَوْ يَسْتَحِيَ مِنْكَ، لِعِلْمِهِ بِاشْتِغَالِكَ بِحَدِيثِهِ،
Wa-ʾammā al-mujālasatu li-al-ijtimāʿi lahu fī baʿḍi dhālika fa-lā yajūzu ʾan tatrukahu fa-tatruka al-ʿilma, wa-lākin kun minhum ḥadhiran, wa-ʾabdi lahumu al-taḥarruza wa-al-ishmiʾzāza minhum, wa-ʾin wajaba ʿalayka ḥaqqun fīhim fa-qum bihi, fa-ʾinnahum lan yakhlū min manāzila thalāthatin: ʾimmā ʾan yantafiʿū, ʾaw yantafiʿa baʿḍuhum fa-yakuffa ʿanka, ʾaw yataṣannaʿa laka fa-yumsika ʿanka, ʾaw yastaḥiya minka, li-ʿilmihi bi-ishtighālika bi-ḥadīthihi,
As for sitting together in gatherings devoted to it on some of these occasions, you may not abandon this and thereby abandon knowledge. Instead, be wary of them, and show them your caution and aversion toward them. If you owe a duty concerning them, fulfill it. They will inevitably occupy one of three positions: either they will benefit, or some of them will benefit and desist from troubling you; or someone will put on an appearance for you and refrain from troubling you; or he will feel ashamed before you, knowing that his talk distracts you,
فَيَكُفُّ عَنْكَ، فَتَسْلَمُ فِي دِينِكَ، وَيَخْلُصُ لَكَ طَلَبُ الْعِلْمِ بِغَيْرِ آفَةٍ وَلَا مَعْصِيَةٍ تَشُوبُهُ.
Fa-yakuffu ʿanka, fa-taslamu fī dīnika, wa-yakhluṣu laka ṭalabu al-ʿilmi bi-ghayri ʾāfatin wa-lā maʿṣiyatin tashūbuhu.
and so desist from troubling you. You will then remain safe in your religion, and your pursuit of knowledge will be pure, untainted by any harmful failing or disobedience.
Source page 395
وَكَذَلِكَ الشَّرِيكُ فِي تِجَارَتِكَ أَوْ صِنَاعَتِكَ، وَالْأَجِيرُ لَكَ، أَوْ مَنْ أَنْتَ أَجِيرٌ لَهُ، أَوْ مُعَامِلٌ لَهُ، اِفْطِمْ نَفْسَكَ عَنْ عَادَتِهَا مَعَهُ، وَافْطِمْهُ عَنْ عَادَتِهِ مَعَكَ، وَاحْذَرْ وَاحْتَرِزْ، وَلَا تَسْتَعِنْ بِهِ عَلَى صَلَاحِ دُنْيَاكَ بِفَسَادِ دِينِكَ.
Wa-kadhālika al-sharīku fī tijāratika ʾaw ṣināʿatika, wa-al-ʾajīru laka, ʾaw man ʾanta ʾajīrun lahu, ʾaw muʿāmilun lahu, ifṭim nafsaka ʿan ʿādatihā maʿahu, wa-ifṭimhu ʿan ʿādatihi maʿaka, wa-iḥdhar wa-iḥtariz, wa-lā tastaʿin bihi ʿalā ṣalāḥi dunyāka bi-fasādi dīnika.
The same applies to your partner in commerce or a craft, someone you employ, someone who employs you, or someone with whom you do business. Wean your self from its customary behavior with him, and wean him from his customary behavior with you. Be watchful and cautious. Do not enlist his help to improve your worldly affairs at the cost of corrupting your religion.
فَإِنْ زَلَلْتَ فِي جَمِيعِ ذَلِكَ فَلَا يَمْنَعْكَ ذَلِكَ مِنْ أَنْ تُبَادِرَ التَّوْبَةَ، فَإِنَّهُ لَا غَنَاءَ بِكَ عَنِ الرُّجُوعِ وَالْإِنَابَةِ إِلَى رَبِّكَ عَزَّ وَجَلَّ.
Fa-ʾin zalalta fī jamīʿi dhālika fa-lā yamnaʿka dhālika min ʾan tubādira al-tawbata, fa-ʾinnahu lā ghanāʾa bika ʿani al-rujūʿi wa-al-ʾinābati ʾilā rabbika ʿazza wa-jalla.
If you slip in any of this, do not let it prevent you from hastening to repent. You cannot dispense with returning and turning penitently to your Lord, mighty and majestic.
فَإِذَا كَانَ عَزْمُكَ قَطْعَ الْأَسْبَابِ مِنَ الْعِبَادِ وَغَيْرِهِمْ، الْمُزِيلَةِ لَكَ إِلَى مَا كَرِهَ اللّٰهُ عَزَّ وَجَلَّ فِيمَا قُمْتَ بِهِ، مِمَّا يَجِبُ لِلّٰهِ عَزَّ وَجَلَّ عَلَيْكَ فِيهِمْ، حَمِدْتَ اللّٰهَ عَزَّ وَجَلَّ عَلَى ذَلِكَ، فَإِذَا زَلَلْتَ اسْتَغْفَرْتَ اللّٰهَ عَزَّ وَجَلَّ، وَنَدِمْتَ، وَحَذِرْتَ ذَلِكَ السَّبَبَ، وَتَحَرَّزْتَ فِيمَا تَسْتَقْبِلُ مِنْ تِلْكَ الزَّلَّةِ، وَحَذَّرَتْكَ أَمْثَالَهَا،
Fa-ʾidhā kāna ʿazmuka qaṭʿa al-asbābi mina al-ʿibādi wa-ghayrihim, al-muzīlati laka ʾilā mā kariha Allāhu ʿazza wa-jalla fīmā qumta bihi, mimmā yajibu li-llāhi ʿazza wa-jalla ʿalayka fīhim, ḥamidta Allāha ʿazza wa-jalla ʿalā dhālika, fa-ʾidhā zalalta istaghfarta Allāha ʿazza wa-jalla, wa-nadimta, wa-ḥadhirta dhālika al-sababa, wa-taḥarrazta fīmā tastaqbilu min tilka al-zallati, wa-ḥadhdharatka ʾamthālahā,
When your resolve is to cut off the causes, whether people or other things, that lead you astray into what God, mighty and majestic, dislikes, while you fulfill what you owe to God, mighty and majestic, concerning those people, you praise God, mighty and majestic, for this. When you slip, you ask God, mighty and majestic, for forgiveness, feel remorse, beware of that cause, and guard against that lapse in the future; that lapse makes you wary of others like it,
فَخَشْيَتُكَ إِنْ شَاءَ اللّٰهُ عَزَّ وَجَلَّ مَشْكُورَةٌ، إِذَا فَعَلْتَهَا رَجَاءَ اللّٰهِ عَزَّ وَجَلَّ وَخَوْفًا مِنْهُ، وَذَنْبُكَ مَغْفُورٌ إِذَا أَتْبَعْتَهُ بِالتَّوْبَةِ، وَصَارَ لَكَ عِبْرَةً وَتَحْذِيرًا فِيمَا تَسْتَقْبِلُ مِنْهُ وَمِنْ أَمْثَالِهِ، فَلَمْ تَلْبَثْ - إِنْ صَدَقْتَ اللّٰهَ عَزَّ وَجَلَّ - إِلَّا قَلِيلًا حَتَّى يُقْبِلَ اللّٰهُ عَزَّ وَجَلَّ عَلَيْكَ بِمَعُونَتِهِ، وَيَرْحَمَ مِنْكَ مُكَابَدَتَكَ وَمُجَاهَدَتَكَ نَفْسَكَ لَهُ، وَتَأْيَسَ نَفْسُكَ مِنْكَ،
Fa-khashyatuka ʾin shāʾa Allāhu ʿazza wa-jalla mashkūratun, ʾidhā faʿaltahā rajāʾa Allāhi ʿazza wa-jalla wa-khawfan minhu, wa-dhanbuka maghfūrun ʾidhā ʾatbaʿtahu bi-al-tawbati, wa-ṣāra laka ʿibratan wa-taḥdhīran fīmā tastaqbilu minhu wa-min ʾamthālihi, fa-lam talbath - ʾin ṣadaqta Allāha ʿazza wa-jalla - ʾillā qalīlan ḥattā yuqbila Allāhu ʿazza wa-jalla ʿalayka bi-maʿūnatihi, wa-yarḥama minka mukābadataka wa-mujāhadataka nafsaka lahu, wa-taʾyasa nafsuka minka,
then your fear will be appreciated, if God, mighty and majestic, wills, provided you exercise it in hope of God, mighty and majestic, and fear of Him. Your sin will be forgiven when you follow it with repentance and it becomes a lesson and a warning to you against it and its like in the future. If you are true to God, mighty and majestic, it will not be long before God, mighty and majestic, turns toward you with His help, has mercy on the hardship you endure and your struggle against your self for His sake, and your self despairs of you,
وَتَأْيَسَ مِمَّنْ كَانَ يَفْتِنُكَ وَيُزِيلُكَ، وَتَقْوَى عَلَى طَاعَةِ رَبِّكَ عَزَّ وَجَلَّ.
Wa-taʾyasa mimman kāna yaftinuka wa-yuzīluka, wa-taqwā ʿalā ṭāʿati rabbika ʿazza wa-jalla.
and despairs of those who used to tempt you and lead you astray, while you grow stronger in obedience to your Lord, mighty and majestic.
فَافْعَلْ فِي هَذِهِ الْأَسْبَابِ كَمَا وَصَفْتُ لَكَ، وَكُلِّ سَبَبٍ يُزِيلُكَ وَيَفْتِنُكَ، فَإِنَّ ذِكْرَ كُلِّ الْأَسْبَابِ يَطُولُ بِهِ الْكِتَابُ، وَالْعَاقِلُ يَجْتَزِئُ بِالْوَحْيِ دُونَ التَّصْرِيحِ، وَإِنَّمَا قَطْعُكَ الْأَسْبَابَ الَّتِي تُزِيلُكَ، وَإِمْسَاكُ جَوَارِحِكَ عَمَّا يَكْرَهُ رَبُّكَ عَزَّ وَجَلَّ حِمْيَةٌ تَحْتَمِي بِهَا أَنْ تَرْتَعَ فَتَهْلِكَ، كَمَا يَحْتَمِي أَهْلُ الدُّنْيَا فَيَتْرُكُونَ مَلَاذَّهُمْ؛ رَجَاءَ الْعَافِيَةِ، وَخَوْفَ طُولِ الْبَلَاءِ.
Fa-ifʿal fī hādhihi al-asbābi ka-mā waṣaftu laka, wa-kulli sababin yuzīluka wa-yaftinuka, fa-ʾinna dhikra kulli al-asbābi yaṭūlu bihi al-kitābu, wa-al-ʿāqilu yajtaziʾu bi-al-waḥyi dūna al-taṣrīḥi, wa-ʾinnamā qaṭʿuka al-ʾasbāba al-latī tuzīluka, wa-ʾimsāku jawāriḥika ʿammā yakrahu rabbuka ʿazza wa-jalla ḥimyatun taḥtamī bihā ʾan tartaʿa fa-tahlika, ka-mā yaḥtamī ʾahlu al-dunyā fa-yatrukūna malādhdhahum; rajāʾa al-ʿāfiyati, wa-khawfa ṭūli al-balāʾi.
Deal with these causes as I have described to you, and with every cause that leads you astray and tempts you. Listing all the causes would make the book long, and an intelligent person is satisfied with a hint rather than an explicit statement. Cutting off the causes that lead you astray and restraining your limbs from what your Lord, mighty and majestic, dislikes is simply a regimen of abstinence by which you protect yourself from indulging and perishing. In the same way, worldly people abstain and give up their pleasures in hope of recovery and fear of prolonged illness.
فَمَثَلُكَ فِي حِمْيَتِكَ لِرَبِّكَ: كَمَثَلِ مَلِكٍ مِنْ مُلُوكِ أَهْلِ الدُّنْيَا، أَمْكَنَتْهُ الْأَشْيَاءُ مِنَ الشَّهَوَاتِ وَاللَّذَّاتِ، فَرَتَعَ فِي مَا يُحِبُّ مِنَ الْأَشْيَاءِ، وَأَحَاطَتْ بِهِ الْأَدْوَاءُ، مَعَ سَقَمٍ مِنْ بَدَنِهِ وَضَنًى، فَإِنْ رَتَعَ فِيمَا يَقْدِرُ عَلَيْهِ هَلَكَ، وَإِنِ احْتَمَى عَاشَ وَنُهِكَ، فَقَدْ آخَى الْأَطِبَّاءَ، وَحَارَفَ الصَّيَادِلَةَ، وَتَجَشَّمَ شُرْبَ الْأَدْوِيَةِ الْمُرَّةِ، وَجَانَبَ الْأَطْعِمَةَ الطَّيِّبَةَ،
Fa-mathaluka fī ḥimyatika li-rabbika: ka-mathali malikin min mulūki ʾahli al-dunyā, ʾamkanathu al-ʾashyāʾu mina al-shahawāti wa-al-ladhdhāti, fa-rataʿa fī mā yuḥibbu mina al-ʾashyāʾi, wa-ʾaḥāṭat bihi al-ʾadwāʾu, maʿa saqamin min badanihi wa-ḍanan, fa-ʾin rataʿa fīmā yaqdiru ʿalayhi halaka, wa-ʾini iḥtamā ʿāsha wa-nuhika, fa-qad ʾākhā al-ʾaṭibbāʾa, wa-ḥārafa al-ṣayādilata, wa-tajashshama shurba al-ʾadwiyati al-murrati, wa-jānaba al-ʾaṭʿimata al-ṭayyibata,
Your abstinence for your Lord is like that of one of this world's kings, who had access to every object of appetite and pleasure and indulged in whatever he liked. Diseases beset him, together with bodily sickness and wasting. If he indulges in what is available to him, he will die; if he abstains, he will live but become emaciated. So he has made friends with physicians and established dealings with pharmacists, forced himself to drink bitter medicines, and shunned delicious foods,
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فَبَدَنُهُ يَزْدَادُ نُهُوكًا لِقِلَّةِ طُعْمِهِ، وَسَقَمُهُ كُلَّ يَوْمٍ يَقِلُّ، وَصِحَّتُهُ تَزِيدُ، وَإِنَّمَا اخْتَارَ الِاحْتِمَاءَ - وَإِنْ أَنْهَكَ بَدَنَهُ - عَلَى أَطَايِبِ اللَّذَّاتِ خَوْفًا أَنْ يَرْتَعَ فَيَهْلِكَ، وَرَجَاءَ أَنْ يُؤَدِّيَهُ الِاحْتِمَاءُ إِلَى الْعَافِيَةِ، فَيَنَالَ اللَّذَّاتِ بِجِسْمٍ صَحِيحٍ، وَعَافِيَةٍ لَازِمَةٍ، فَتَطِيبَ حَيَاتُهُ بِغَيْرِ سَقَمٍ، وَيَصْفُوَ عَيْشُهُ فَلَا يُكَدَّرَ.
Fa-badanuhu yazdādu nuhūkan li-qillati ṭuʿmihi, wa-saqamuhu kulla yawmin yaqillu, wa-ṣiḥḥatuhu tazīdu, wa-ʾinnamā ikhtāra al-iḥtimāʾa - wa-ʾin ʾanhaka badanahu - ʿalā ʾaṭāyibi al-ladhdhāti khawfan ʾan yartaʿa fa-yahlika, wa-rajāʾa ʾan yuʾaddiyahu al-iḥtimāʾu ʾilā al-ʿāfiyati, fa-yanāla al-ladhdhāti bi-jismin ṣaḥīḥin, wa-ʿāfiyatin lāzimatin, fa-taṭība ḥayātuhu bi-ghayri saqamin, wa-yaṣfuwa ʿayshuhu fa-lā yukaddara.
his body growing more emaciated from eating little, while his illness lessens every day and his health improves. He chose abstinence over the choicest pleasures, even though it wore down his body, only because he feared that indulgence would kill him and hoped that abstinence would bring him recovery. Then he could enjoy pleasures with a healthy body and lasting well-being, his life becoming pleasant without sickness and his livelihood serene and undisturbed.
فَكَذَلِكَ الْمُؤْمِنُ الْمُرِيدُ التَّقِيُّ: احْتَمَى عَنْ كُلِّ مُهْلِكٍ مِنَ الدُّنْيَا فِي آخِرَتِهِ، فَتَبَيَّنَ عَلَيْهِ النُّحُولُ، وَالتَّقَشُّفُ، وَالْوَحْشَةُ، وَزَوَالُ الْأُنْسِ بِالْعِبَادِ، وَظُهُورُ الْأَحْزَانِ، وَزَوَالُ الْأَفْرَاحِ، فَاخْتَارَ ذَلِكَ كُلَّهُ كَرَاهِيَةَ الرُّتُوعِ فِي لَذَّاتِهِ، فَيَحِلَّ بِهِ غَضَبُ رَبِّهِ عَزَّ وَجَلَّ، وَيَجِبَ عَلَيْهِ عَذَابُهُ، وَرَجَاءَ أَنْ يَرْضَى اللّٰهُ عَزَّ وَجَلَّ بِذَلِكَ عَنْهُ، فَيَنْجُوَ مِنْ عَذَابِهِ،
Fa-kadhālika al-muʾminu al-murīdu al-taqiyyu: iḥtamā ʿan kulli muhlikin mina al-dunyā fī ʾākhiratihi, fa-tabayyana ʿalayhi al-nuḥūlu, wa-al-taqashshufu, wa-al-waḥshatu, wa-zawālu al-ʾunsi bi-al-ʿibādi, wa-ẓuhūru al-ʾaḥzāni, wa-zawālu al-ʾafrāḥi, fa-ikhtāra dhālika kullahu karāhiyata al-rutūʿi fī ladhdhātihi, fa-yaḥilla bihi ghaḍabu rabbihi ʿazza wa-jalla, wa-yajiba ʿalayhi ʿadhābuhu, wa-rajāʾa ʾan yarḍā Allāhu ʿazza wa-jalla bi-dhālika ʿanhu, fa-yanjuwa min ʿadhābihi,
So too the God-conscious believer who seeks God abstains from everything in this world that would ruin his hereafter. Thinness, austerity, loneliness, the loss of ease in people's company, manifest sorrow, and the disappearance of joy become evident in him. He chose all this because he disliked indulging in his pleasures and thereby incurring his Lord's wrath, mighty and majestic, and becoming liable to His punishment. He also hoped that God, mighty and majestic, would be pleased with him for this, so that he might escape His punishment,
وَيَحِلَّ فِي جِوَارِهِ، فَيُصِيبَ اللَّذَّاتِ فِي الْجِنَانِ، بِغَيْرِ سَقَمٍ وَلَا تَنْغِيصٍ، وَلَا تَبِعَةٍ فِي ذَلِكَ يَخَافُ فِيهِ الْهَلَكَةَ، مَعَ الْبَقَاءِ الدَّائِمِ فِيهِ أَبَدًا، وَرِضْوَانِ رَبِّهِ الْأَعْلَى.
Wa-yaḥilla fī jiwārihi, fa-yuṣība al-ladhdhāti fī al-jināni, bi-ghayri saqamin wa-lā tanghīṣin, wa-lā tabiʿatin fī dhālika yakhāfu fīhi al-halakata, maʿa al-baqāʾi al-dāʾimi fīhi ʾabadan, wa-riḍwāni rabbihi al-aʿlā.
dwell in His vicinity, and enjoy the pleasures of the gardens without sickness, anything to mar his enjoyment, or any liability that would make him fear destruction, remaining there perpetually, forever, with the good pleasure of his Lord Most High.
فَالْزَمِ الْحِمْيَةَ، وَتَذَكَّرْ سُوءَ الْعَاقِبَةِ فِي الْآخِرَةِ، وَأَمِّلْ طِيبَ عَيْشِ الْآخِرَةِ، وَاسْتَعِنْ بِالَّذِي يُحْتَمَى لَهُ لِطَلَبِ مَرْضَاتِهِ، فَإِنَّهُ اللّٰهُ عَزَّ وَجَلَّ، الَّذِي لَمْ يَزَلْ لِلْمُرِيدِينَ عَوْنًا، وَعَلَيْهِمْ مُتَحَنِّنًا، وَلَوْ شَاءَ لَأَغْنَاكَ فِي أَوَّلِ بِدَايَتِكَ عَنِ الْحِمْيَةِ، وَلَكِنَّهُ أَرَادَ أَنْ يَعْلَمَ مِنْكَ صِدْقَ الطَّلَبِ لِرِضَائِهِ؛ بِالْمُجَاهَدَةِ وَالْمُكَابَدَةِ، حَتَّى إِذَا صَدَقْتَ فِي الطَّلَبِ،
Fa-ilzami al-ḥimyata, wa-tadhakkar sūʾa al-ʿāqibati fī al-ʾākhirati, wa-ʾammil ṭība ʿayshi al-ʾākhirati, wa-istaʿin bi-al-ladhī yuḥtamā lahu li-ṭalabi marḍātihi, fa-ʾinnahu Allāhu ʿazza wa-jalla, al-ladhī lam yazal li-al-murīdīna ʿawnan, wa-ʿalayhim mutaḥanninan, wa-law shāʾa la-ʾaghnāka fī ʾawwali bidāyatika ʿani al-ḥimyati, wa-lākinnahu ʾarāda ʾan yaʿlama minka ṣidqa al-ṭalabi li-riḍāʾihi; bi-al-mujāhadati wa-al-mukābadati, ḥattā ʾidhā ṣadaqta fī al-ṭalabi,
Adhere, then, to abstinence. Remember the evil outcome in the hereafter and hope for the pleasant life of the hereafter. Seek help from the One for whose sake you abstain in pursuit of His good pleasure: He is God, mighty and majestic, who has always helped those who seek Him and treated them tenderly. Had He wished, He could have spared you the need for abstinence at your very beginning, but He wished to know from you the sincerity of your pursuit of His pleasure through struggle and hardship. Then, when you are sincere in your seeking,
وَتَجَشَّمْتَ مُكَابَدَةَ نَفْسِكَ وَمُجَاهَدَتَهَا؛ أَقْبَلَ عَلَيْكَ بِالْمَعُونَةِ، فَسَهَّلَ عَلَيْكَ تَرْكَ مَا تَهْوَى، وَنَعَّمَكَ بِطَاعَتِهِ؛ لِأَنَّهُ الْكَرِيمُ بِغَيْرِ تَكَلُّفٍ، وَالْجَوَادُ الَّذِي لَا يَعْتَرِيهِ الْبُخْلُ، وَإِنَّمَا أَحَبَّ مِنْ عَبْدِهِ الْمُرِيدِ أَنْ يَصْدُقَ فِي طَلَبِ مَرْضَاتِهِ؛ فَيُكَابِدَ لَهُ نَفْسَهُ، وَيُجَاهِدَ لَهُ هَوَاهُ، فَعِنْدَ ذَلِكَ يُخَفِّفُ اللّٰهُ عَزَّ وَجَلَّ عَنْهُ الْمِحَنَ، وَيُمِيتُ مِنْهُ الْهَوَى،
Wa-tajashshamta mukābadata nafsika wa-mujāhadatahā; ʾaqbala ʿalayka bi-al-maʿūnati, fa-sahhala ʿalayka tarka mā tahwā, wa-naʿʿamaka bi-ṭāʿatihi; li-ʾannahu al-karīmu bi-ghayri takallufin, wa-al-jawādu al-ladhī lā yaʿtarīhi al-bukhlu, wa-ʾinnamā aḥabba min ʿabdihi al-murīdi ʾan yaṣduqa fī ṭalabi marḍātihi; fa-yukābida lahu nafsahu, wa-yujāhida lahu hawāhu, fa-ʿinda dhālika yukhaffifu Allāhu ʿazza wa-jalla ʿanhu al-miḥana, wa-yumītu minhu al-hawā,
and shoulder the hardship of resisting your self and struggling against it, He turns toward you with help, makes it easy for you to abandon what you desire, and gives you delight in obeying Him. For He is generous without effort, the Bountiful One whom miserliness never affects. All He desired of His servant who seeks Him was that he sincerely pursue His good pleasure, bearing hardship against his self for His sake and fighting his desire for His sake. Then God, mighty and majestic, eases his trials and extinguishes desire within him,
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وَيَلِي سِيَاسَتَهُ وَتَقْوِيمَهُ حِينَ يَرَاهُ جَادًّا فِي طَلَبِ مَرْضَاتِهِ عَزَّ وَجَلَّ.
Wa-yalī siyāsatahu wa-taqwīmahu ḥīna yarāhu jāddan fī ṭalabi marḍātihi ʿazza wa-jalla.
and takes charge of guiding and setting him straight when He sees him earnestly seeking His good pleasure, mighty and majestic.
وَلَوْ أَنَّ عَبْدًا مِنْ عَبِيدِ أَهْلِ الدُّنْيَا أَقْبَلَ إِلَى مَوْلَاهُ، وَهُوَ ضَعِيفٌ فِي بَدَنِهِ، فَأَقْبَلَ إِلَى مَوْلَاهُ بِضَعْفِهِ، يَقَعُ مَرَّةً فِي مِشْيَتِهِ، وَيَقُومُ أُخْرَى، فَكَانَ ذَلِكَ مِنْهُ مِرَارًا، فَنَظَرَ إِلَيْهِ مَوْلَاهُ، مُقْبِلًا إِلَيْهِ، مُكِبًّا يَكْبُو لِوَجْهِهِ لِضَعْفِهِ، ثُمَّ يَقُومُ، فَلَا يَمْنَعُهُ وُقُوعُهُ مِنَ الْإِقْبَالِ إِلَيْهِ؛ لِطَلَبِ الْقُرْبَةِ مِنْهُ وَمَرْضَاتِهِ؛
Wa-law ʾanna ʿabdan min ʿabīdi ʾahli al-dunyā ʾaqbala ʾilā mawlāhu, wa-huwa ḍaʿīfun fī badanihi, fa-ʾaqbala ʾilā mawlāhu bi-ḍaʿfihi, yaqaʿu marratan fī mishyatihi, wa-yaqūmu ukhrā, fa-kāna dhālika minhu mirāran, fa-naẓara ʾilayhi mawlāhu, muqbilan ʾilayhi, mukibban yakbū li-wajhihi li-ḍaʿfihi, thumma yaqūmu, fa-lā yamnaʿuhu wuqūʿuhu mina al-iqbāli ʾilayhi; li-ṭalabi al-qurbati minhu wa-marḍātihi;
Suppose one of the slaves belonging to worldly people approached his master while physically weak. He approached his master despite his weakness, now falling as he walked, now rising again, doing this repeatedly. His master saw him approaching, bent forward and stumbling onto his face from weakness, then rising again. His falling did not prevent him from approaching, seeking closeness to his master and his good pleasure.
فَرَآهُ يُصِيبُهُ ذَلِكَ فِي الْإِقْبَالِ إِلَيْهِ مِرَارًا، وَعِنْدَهُ دَوَابُّ كَثِيرَةٌ، ثُمَّ كَانَ لَهُ أَدْنَى كَرَمٍ أَوْ رَحْمَةٍ لَمَا وَدَعَهُ كَرَمُهُ وَلَا رَحْمَتُهُ إِلَّا أَنْ يُرْسِلَ إِلَيْهِ بِدَابَّةٍ يَأْتِيهِ عَلَيْهَا، مُسْتَرِيحًا مِنَ الْوُقُوعِ، وَيُسْرِعَ عَلَيْهَا إِلَى لِقَائِهِ.
Fa-raʾāhu yuṣībuhu dhālika fī al-iqbāli ʾilayhi mirāran, wa-ʿindahu dawābbu kathīratun, thumma kāna lahu adnā karamin ʾaw raḥmatin la-mā wadaʿahu karamuhu wa-lā raḥmatuhu ʾillā ʾan yursila ʾilayhi bi-dābbatin yaʾtīhi ʿalayhā, mustarīḥan mina al-wuqūʿi, wa-yusriʿa ʿalayhā ʾilā liqāʾihi.
If he saw this happening to him repeatedly as he approached, and had many riding animals, then, if he possessed the slightest generosity or mercy, neither his generosity nor his mercy would allow him to do anything but send an animal for him to ride. He could then come to him, spared from falling, and hasten on it to meet him.
فَاللّٰهُ عَزَّ وَجَلَّ أَوْلَى بِذَلِكَ، إِذَا رَأَى عَبْدَهُ الْمُرِيدَ مُجَاهِدًا لِنَفْسِهِ، يَزِلُّ، ثُمَّ لَا يَمْنَعُهُ ذَلِكَ أَنْ يَعُودَ إِلَى طَلَبِ مَرْضَاتِهِ، يُجَاهِدُ مِنْ نَفْسِهِ، مُغْتَمًّا بِزَوَالِهِ أَعْظَمَ مِنْ غَمِّ السَّاقِطِ عَلَى وَجْهِهِ. فَإِذَا رَآهُ كَذَلِكَ خَفَّفَ عَلَيْهِ طَلَبَ مَرْضَاتِهِ، وَأَسْرَعَ بِهِ إِلَى مَعَالِي دَرَجَاتِ الْقُرْبِ مِنْهُ.
Fa-Allāhu ʿazza wa-jalla ʾawlā bi-dhālika, ʾidhā raʾā ʿabdahu al-murīda mujāhidan li-nafsihi, yazillu, thumma lā yamnaʿuhu dhālika ʾan yaʿūda ʾilā ṭalabi marḍātihi, yujāhidu min nafsihi, mughtamman bi-zawālihi ʾaʿẓama min ghammi al-sāqiṭi ʿalā wajhihi. Fa-ʾidhā raʾāhu kadhālika khaffafa ʿalayhi ṭalaba marḍātihi, wa-ʾasraʿa bihi ʾilā maʿālī darajāti al-qurbi minhu.
God, mighty and majestic, is all the more worthy of doing this when He sees His servant who seeks Him struggling against his self. The servant slips, yet this does not stop him from returning to seek His good pleasure, struggling against his self, distressed by his deviation more intensely than someone distressed at falling on his face. When He sees him like this, He makes seeking His good pleasure easier for him and brings him swiftly to the loftiest degrees of nearness to Him.
جَلَّ مَنْ لَا يُشْبِهُهُ أَحَدٌ فِي جُودِهِ وَكَرَمِهِ وَرَأْفَتِهِ وَرَحْمَتِهِ وَتَحَنُّنِهِ وَلُطْفِهِ.
Jalla man lā yushbihuhu ʾaḥadun fī jūdihi wa-karamihi wa-raʾfatihi wa-raḥmatihi wa-taḥannunihi wa-luṭfihi.
Exalted is the One whom none resembles in His bounty, generosity, compassion, mercy, tenderness, and kindness.
Source page 399
كِتَابُ التَّنْبِيهِ عَلَى مَعْرِفَةِ النَّفْسِ وَسُوءِ أَفْعَالِهَا وَدُعَائِهَا إِلَى هَوَاهَا
Kitābu al-tanbīhi ʿalā maʿrifati al-nafsi wa-sūʾi ʾafʿālihā wa-duʿāʾihā ʾilā hawāhā
Book on Drawing Attention to Knowledge of the Self, Its Evil Deeds, and Its Call to Follow Its Desire
Source page 401
بَابُ التَّحْذِيرِ مِنْ هَوَى النَّفْسِ
Bābu al-taḥdhīri min hawā al-nafsi
Chapter on Warning Against the Self's Desire
قُلْتُ: قَدْ وَصَفْتَ لِيَ الرِّيَاءَ وَأَسْبَابَهُ فَمِنْ أَيْنَ أُتِيتُ؟
Qultu: qad waṣafta liya al-riyāʾa wa-ʾasbābahu fa-min ʾayna utītu?
I said: You have described ostentation and its causes to me. From what quarter, then, have I been overcome?
قَالَ: مِنْ نَفْسِكَ مِنْ قِبَلِ هَوَاهَا.
Qāla: min nafsika min qibali hawāhā.
He said: From your own self, through its desire.
قُلْتُ: وَكَيْفَ أُتِيتُ مِنْ قِبَلِ نَفْسِي، وَلِيَ عَدُوٌّ يَكِيدُنِي وَيُزَيِّنُ لِي، وَدُنْيَا تَفْتِنُنِي؟
Qultu: wa-kayfa utītu min qibali nafsī, wa-liya ʿaduwwun yakīdunī wa-yuzayyinu lī, wa-dunyā taftinunī?
I said: How have I been overcome through my own self, when I have an enemy who plots against me and makes things attractive to me, and a world that tempts me?
قَالَ: فَإِنَّهُ لَنْ يَنَالَ مِنْكَ عَدُوُّكَ مَا يُرِيدُ إِلَّا مِنْ قِبَلِ هَوَى نَفْسِكَ، وَلَوْلَا ذَلِكَ لَكُنْتَ قَدِ ازْدَدْتَ بِدُعَاءِ عَدُوِّكَ قُرْبَةً إِلَى رَبِّكَ، إِذْ كَانَ سَبَبَ الْقُرْبَةِ دُعَاؤُهُ، لِأَنَّهُ حِينَ دَعَاكَ عَدُوُّكَ فَأَبَيْتَ أَنْ تُجِيبَهُ، كُنْتَ بِامْتِنَاعِكَ مُطِيعًا حِينَ عَصَيْتَ مَنْ دَعَاكَ إِلَى مَا لَا يُحِبُّ رَبُّكَ عَزَّ وَجَلَّ وَكَانَ اعْتِصَامُكَ مِنْهُ خَوْفًا مِنَ اللّٰهِ عَزَّ وَجَلَّ،
Qāla: fa-ʾinnahu lan yanāla minka ʿaduwwuka mā yurīdu ʾillā min qibali hawā nafsika, wa-lawlā dhālika la-kunta qadi izdadta bi-duʿāʾi ʿaduwwika qurbatan ʾilā rabbika, ʾidh kāna sababa al-qurbati duʿāʾuhu, li-ʾannahu ḥīna daʿāka ʿaduwwuka fa-ʾabayta ʾan tujībahu, kunta bi-imtināʿika muṭīʿan ḥīna ʿaṣayta man daʿāka ʾilā mā lā yuḥibbu rabbuka ʿazza wa-jalla wa-kāna iʿtiṣāmuka minhu khawfan mina Allāhi ʿazza wa-jalla,
He said: Your enemy will never obtain what he wants from you except through your self's desire. Were it not for that, your enemy's summons would have increased your nearness to your Lord, since his summons would have been the cause of that nearness. For when your enemy called you and you refused to answer him, your refusal was obedience: you disobeyed the one who called you to what your Lord, mighty and majestic, does not love, and held yourself safe from him out of fear of God, mighty and majestic,
وَرَجَاءَ ثَوَابِهِ، فَامْتَنَعْتَ، وَاسْتَعْمَلْتَ الْخَوْفَ وَالرَّجَاءَ حَيْثُ أُمِرْتَ.
Wa-rajāʾa thawābihi, fa-imtanaʿta, wa-istaʿmalta al-khawfa wa-al-rajāʾa ḥaythu ʾumirta.
and hope of His reward. You therefore refused and exercised fear and hope where you were commanded to do so.
وَلَوْ لَمْ تَكُنْ تَرْكَنُ نَفْسُكَ إِلَى الدُّنْيَا لَازْدَدْتَ بِزِينَتِهَا قُرْبَةً، إِذَا امْتُحِنْتَ بِالدُّنْيَا وَغُرُورِهَا، فَلَمْ تَرْكَنْ إِلَى غُرُورِهَا، وَأَرَدْتَ الْآخِرَةَ وَرَغِبْتَ فِيهَا، وَامْتَنَعْتَ أَنْ تَرْتَعَ فِي الدُّنْيَا أَوْ تَمِيلَ إِلَيْهَا، فَتُحْرَمَ الْآخِرَةَ، أَوْ تُنْقَصَ مِنْهَا، فَأَطَعْتَ فِيمَا امْتُحِنْتَ بِهِ، فَكَانَ سَبَبَ ذَلِكَ الدُّنْيَا،
Wa-law lam takun tarkanu nafsuka ʾilā al-dunyā la-izdadta bi-zīnatihā qurbatan, ʾidhā imtuḥinta bi-al-dunyā wa-ghurūrihā, fa-lam tarkan ʾilā ghurūrihā, wa-ʾaradta al-ʾākhirata wa-raghibta fīhā, wa-imtanaʿta ʾan tartaʿa fī al-dunyā ʾaw tamīla ʾilayhā, fa-tuḥrama al-ʾākhirata, ʾaw tunqaṣa minhā, fa-ʾaṭaʿta fīmā imtuḥinta bihi, fa-kāna sababa dhālika al-dunyā,
If your self did not incline toward the world, its adornment would increase your nearness to God. When tested by the world and its deception, you would not incline toward its deception; you would desire the hereafter and long for it. You would refuse to indulge in the world or incline toward it and so be deprived of the hereafter or have your share of it diminished. You would obey in what you were tested with, and the world would have been the cause of that,
إِذْ يَقُولُ اللّٰهُ عَزَّ وَجَلَّ: إِنَّا جَعَلْنَا مَا عَلَى الْأَرْضِ زِينَةً لَهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا.
ʾIdh yaqūlu Allāhu ʿazza wa-jalla: ʾinnā jaʿalnā mā ʿalā al-ʾarḍi zīnatan lahā li-nabluwahum ʾayyuhum ʾaḥsanu ʿamalan.
as God, mighty and majestic, says: “We have made what is on the earth an adornment for it, to test them as to which of them is best in deeds.”
يُخْبِرُكَ أَنَّهُ يُرِيدُ حُسْنَ الْعَمَلِ فِي الزِّينَةِ، وَإِنَّمَا خَلَقَ زِينَةَ الْأَرْضِ لِيَنْظُرَ مَنِ الَّذِي يُحْسِنُ لَهُ الْعَمَلَ فِيهَا. وَإِنَّ أَحْسَنَ الْعَمَلِ فِيهَا: الزُّهْدُ فِيهَا، وَإِيثَارُكَ الْآخِرَةَ عَلَيْهَا.
Yukhbiruka ʾannahu yurīdu ḥusna al-ʿamali fī al-zīnati, wa-ʾinnamā khalaqa zīnata al-ʾarḍi li-yanẓura mani al-ladhī yuḥsinu lahu al-ʿamala fīhā. Wa-ʾinna ʾaḥsana al-ʿamali fīhā: al-zuhdu fīhā, wa-ʾīthāruka al-ʾākhirata ʿalayhā.
He tells you that He desires good deeds amid the adornment. He created the earth's adornment only to see who would act well for His sake amid it. The best conduct toward it is to renounce it and prefer the hereafter to it.
Source page 402
فَإِنْ فَاتَكَ ذَلِكَ فَاتْرُكْ كُلَّ زِينَةٍ عَلَيْهَا تُوجِبُ سَخَطَ الرَّبِّ جَلَّ وَعَزَّ، وَذَلِكَ الْوَرَعُ الْوَاجِبُ عَلَيْكَ لِلّٰهِ عَزَّ وَجَلَّ، وَلَمْ يَضُرَّكَ أَحَدٌ مِنْ أَهْلِ الدُّنْيَا يَدْعُوكَ إِلَى ضَلَالَةٍ وَخَطَأٍ إِنْ لَمْ تُجِبْهُ نَفْسُكَ، بَلْ تُؤْجَرُ إِذِ امْتَنَعْتَ وَأَبَيْتَ وَاسْتَعْصَمْتَ لِقَوْلِ اللّٰهِ عَزَّ وَجَلَّ وَرَسُولِهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ.
Fa-ʾin fātaka dhālika fa-utruk kulla zīnatin ʿalayhā tūjibu sakhaṭa al-rabbi jalla wa-ʿazza, wa-dhālika al-waraʿu al-wājibu ʿalayka li-llāhi ʿazza wa-jalla, wa-lam yaḍurraka ʾaḥadun min ʾahli al-dunyā yadʿūka ʾilā ḍalālatin wa-khaṭaʾin ʾin lam tujibhu nafsuka, bal tuʾjaru ʾidhi imtanaʿta wa-ʾabayta wa-istaʿṣamta li-qawli Allāhi ʿazza wa-jalla wa-rasūlihi ṣallā Allāhu ʿalayhi wa-sallama.
If you fall short of this, abandon every adornment upon it that incurs the Lord's displeasure, majestic and mighty. That is the scrupulousness you owe to God, mighty and majestic. No worldly person who calls you to misguidance and error will harm you if your self does not answer him. Rather, you are rewarded when you refuse, decline, and hold yourself safe in obedience to the word of God, mighty and majestic, and His Messenger, may God bless him and grant him peace.
وَكَذَلِكَ مَنْ عَادَاكَ وَآذَاكَ وَاغْتَالَكَ وَكَادَكَ، إِنْ لَمْ تَعْصِ اللّٰهَ عَزَّ وَجَلَّ فِيهِ، وَلَمْ تُكَافِئْهُ فَتَكُونَ مِثْلَهُ، لَمْ يَضُرَّكَ؛ بَلْ عَرَّضَكَ لِلْمَنْفَعَةِ وَأَهْلَكَ نَفْسَهُ، إِلَّا عَدُوًّا أُمِرْتَ بِمُجَاهَدَتِهِ وَهُمُ الْكُفَّارُ، فَذَلِكَ الَّذِي يَنْفَعُكَ مُجَاهَدَتُهُ، وَعَلَى أَيِّ الْحَالَيْنِ فَإِنَّكَ الرَّابِحُ الْفَائِزُ، إِمَّا أَنْ تَغْلِبَ أَوْ تُقْتَلَ، فَالْغَلَبَةُ مِنْكَ فِيهَا أَجْرٌ عَظِيمٌ،
Wa-kadhālika man ʿādāka wa-ʾādhāka wa-ightālaka wa-kādaka, ʾin lam taʿṣi Allāha ʿazza wa-jalla fīhi, wa-lam tukāfiʾhu fa-takūna mithlahu, lam yaḍurraka; bal ʿarraḍaka li-al-manfaʿati wa-ʾahlaka nafsahu, ʾillā ʿaduwwan ʾumirta bi-mujāhadatihi wa-humu al-kuffāru, fa-dhālika al-ladhī yanfaʿuka mujāhadatuhu, wa-ʿalā ayyi al-ḥālayni fa-innaka al-rābiḥu al-fāʾizu, ʾimmā ʾan taghliba ʾaw tuqtala, fa-al-ghalabatu minka fīhā ʾajrun ʿaẓīmun,
The same applies to someone who is hostile to you, hurts you, treacherously attacks you, and plots against you. If you do not disobey God, mighty and majestic, in dealing with him, and do not repay him in kind and thus become like him, he has not harmed you. Rather, he has exposed you to benefit and destroyed himself. The exception is an enemy you are commanded to fight, namely the unbelievers: fighting such an enemy benefits you. In either outcome you gain and succeed: either you prevail or you are killed. Your prevailing brings a great reward,
وَالْقَتْلُ شَهَادَةٌ لِقَوْلِ اللّٰهِ عَزَّ وَجَلَّ: قُلْ هَلْ تَرَبَّصُونَ بِنَا إِلَّا إِحْدَى الْحُسْنَيَيْنِ.
Wa-al-qatlu shahādatun li-qawli Allāhi ʿazza wa-jalla: qul hal tarabbaṣūna binā ʾillā ʾiḥdā al-ḥusnayayni.
and being killed is martyrdom, according to the words of God, mighty and majestic: “Say: Are you waiting for anything to happen to us except one of the two best outcomes?”
فَوَسِيلَةُ كُلِّ عَدُوٍّ - ضَرَّكَ بِمَكِيدَتِهِ - نَفْسُكَ مِنْ قِبَلِ هَوَاهَا.
Fa-wasīlatu kulli ʿaduwwin - ḍarraka bi-makīdatihi - nafsuka min qibali hawāhā.
The means used by every enemy who has harmed you through his plotting is your own self, through its desire.
قُلْتُ: فَقَدْ ثَبَتَ عِنْدِي أَنَّ سَبَبَ كُلِّ مَحْذُورٍ أَخَافُهُ عَلَيَّ: نَفْسِي، مِنْ قِبَلِ الْهَوَى، فَدَلَّنِي ذَلِكَ أَنَّ فِي مُخَالَفَتِهَا طَاعَةَ اللّٰهِ عَزَّ وَجَلَّ، وَفِي طَاعَةِ اللّٰهِ عَزَّ وَجَلَّ صِدْقَهُ وَالْقِيَامَ لِمَحَبَّتِهِ، فَاشْرَحْ لِي ذَلِكَ، وَعَرِّفْنِيهَا.
Qultu: fa-qad thabata ʿindī ʾanna sababa kulli maḥdhūrin ʾakhāfuhu ʿalayya: nafsī, min qibali al-hawā, fa-dallanī dhālika ʾanna fī mukhālafatihā ṭāʿata Allāhi ʿazza wa-jalla, wa-fī ṭāʿati Allāhi ʿazza wa-jalla ṣidqahu wa-al-qiyāma li-maḥabbatihi, fa-ishraḥ lī dhālika, wa-ʿarrifnīhā.
I said: It has now become clear to me that my own self, through desire, is the cause of every danger I fear for myself. This has shown me that opposing it is obedience to God, mighty and majestic, and that obedience to God, mighty and majestic, means being true to Him and acting for His love. Explain this to me, then, and make me acquainted with my self.
قَالَ: لَا تَصْدُقُ اللّٰهَ حَتَّى تَصْدُقَ نَفْسَكَ، وَلَا تَصْدُقُ نَفْسَكَ حَتَّى تَعْرِفَهَا، وَلَا تَعْرِفُهَا حَتَّى تُفَتِّشَهَا وَتَعْرِضَهَا عَلَى الْمَوْتِ وَالْعَرْضِ عَلَى اللّٰهِ عَزَّ وَجَلَّ، فَتَعْتَرِضَ أَحْوَالَهَا، وَلَا تَعْتَرِضُ أَحْوَالَهَا حَتَّى تَتَّهِمَهَا فِيمَا تَظُنُّهَا مُحْسِنَةً فِيهِ، وَتَحْكُمَ عَلَيْهَا فِيمَا ظَهَرَ مِنْ إِسَاءَتِهَا، فَإِذَا اتَّهَمْتَهَا فَتَّشْتَهَا، فَإِذَا فَتَّشْتَهَا اعْتَرَضْتَ أَحْوَالَهَا، وَإِذَا اعْتَرَضْتَ أَحْوَالَهَا عَرَفْتَ تَصَنُّعَهَا وَخِدَعَهَا وَكَذِبَهَا،
Qāla: lā taṣduqu Allāha ḥattā taṣduqa nafsaka, wa-lā taṣduqu nafsaka ḥattā taʿrifahā, wa-lā taʿrifuhā ḥattā tufattishahā wa-taʿriḍahā ʿalā al-mawti wa-al-ʿarḍi ʿalā Allāhi ʿazza wa-jalla, fa-taʿtariḍa ʾaḥwālahā, wa-lā taʿtariḍu ʾaḥwālahā ḥattā tattahimahā fīmā taẓunnuhā muḥsinatan fīhi, wa-taḥkuma ʿalayhā fīmā ẓahara min ʾisāʾatihā, fa-ʾidhā ittahamtahā fattashtahā, fa-ʾidhā fattashtahā iʿtaraḍta ʾaḥwālahā, wa-ʾidhā iʿtaraḍta ʾaḥwālahā ʿarafta taṣannuʿahā wa-khidaʿahā wa-kadhibahā,
He said: You will not be true to God until you are truthful with your own self. You will not be truthful with it until you know it, and you will not know it until you search it and confront it with death and being presented before God, mighty and majestic, and examine its states. You will not examine its states until you suspect it in what you think it does well and judge it for the wrongdoing it has displayed. When you suspect it, you search it; when you search it, you examine its states; and when you examine its states, you recognize its pretenses, its tricks, and its lies.
Source page 403
فَإِذَا عَرَفْتَهَا حَذِرْتَهَا، فَإِذَا حَذِرْتَهَا تَفَقَّدْتَهَا، فَإِذَا تَفَقَّدْتَهَا أَبْصَرْتَ رَوَغَانَهَا مِنْ طَاعَةِ رَبِّهَا عَزَّ وَجَلَّ، وَتَزَيُّنَهَا بِمَا لَا يُحِبُّ خَالِقُهَا؛ لِأَنَّهَا مَعْدِنُ كُلِّ سُوءٍ، وَالدَّعَّايَةُ إِلَى كُلِّ بَلِيَّةٍ؛ أَخْبَرَكَ عَنْهَا خَالِقُهَا عَزَّ وَجَلَّ أَنَّهَا بِالسُّوءِ أَمَّارَةٌ، وَلِلْهَوَى الْمُرْدِي مُتَّبِعَةٌ، فَخُذْ مِنْهَا حَذَرَكَ، وَاتَّهِمْهَا عَلَى دِينِكَ.
Fa-ʾidhā ʿaraftahā ḥadhirtahā, fa-ʾidhā ḥadhirtahā tafaqqadtahā, fa-ʾidhā tafaqqadtahā ʾabṣarta rawaghānahā min ṭāʿati rabbihā ʿazza wa-jalla, wa-tazayyunahā bi-mā lā yuḥibbu khāliquhā; li-ʾannahā maʿdinu kulli sūʾin, wa-al-daʿʿāyatu ʾilā kulli baliyyatin; ʾakhbaraka ʿanhā khāliquhā ʿazza wa-jalla annahā bi-al-sūʾi ʾammāratun, wa-li-al-hawā al-murdī muttabiʿatun, fa-khudh minhā ḥadharaka, wa-ittahimhā ʿalā dīnika.
When you recognize it, you become wary of it; when you become wary of it, you inspect it; and when you inspect it, you see how it evades obedience to its Lord, mighty and majestic, and adorns itself with what its Creator does not love. For it is the source of every evil and an insistent caller to every affliction. Its Creator, mighty and majestic, has told you that it constantly commands evil and follows ruinous desire. Take precautions against it, then, and suspect it where your religion is concerned.
Source page 404
بَابُ بِمَ يُعْرَفُ سُوءُ رَغْبَةِ النَّفْسِ
Bābu bi-ma yuʿrafu sūʾu raghbati al-nafsi
Chapter on How the Evil of the Self's Inclinations Is Recognized
قُلْتُ: فَدُلَّنِي عَلَى مَا أَعْرِفُ بِهِ بَعْضَ عُيُوبِهَا، حَتَّى يَلْزَمَ قَلْبِي تُهْمَتَهَا فَأُفَتِّشَهَا وَأَعْرِفَهَا.
Qultu: fa-dullanī ʿalā mā ʾaʿrifu bihi baʿḍa ʿuyūbihā, ḥattā yalzama qalbī tuhmatahā fa-ʾufattishahā wa-ʾaʿrifahā.
I said: Show me how I can recognize some of its faults, so that my heart will remain suspicious of it and I may search it and come to know it.
قَالَ: أَلَسْتَ تَرَى أَنَّ الْعَزْمَ مِنْهَا فِي حَالِ الرِّضَا مَبْذُولٌ عَلَى الْحِلْمِ، سَخِيَّةً غَيْرَ مُمْتَنِعَةٍ؟
Qāla: ʾalasta tarā ʾanna al-ʿazma minhā fī ḥāli al-riḍā mabdhūlun ʿalā al-ḥilmi, sakhiyyatan ghayra mumtaniʿatin?
He said: Do you not see how, when content, it freely offers its resolve to be forbearing, generously and without resistance?
قُلْتُ: بَلَى.
Qultu: balā.
I said: Yes.
قَالَ: فَكُلُّ خَلْقٍ مِنْ كَافِرٍ أَوْ مِنْ مُؤْمِنٍ يَحْلُمُ عِنْدَ الرِّضَا، فَإِذَا غَضِبْتَ فَطَلَبْتَ مِنْهَا الْحِلْمَ امْتَنَعَتْ مِنْهُ، فَظَهَرَ مِنْهَا السَّفَهُ وَالْحِقْدُ وَسُوءُ الْخُلُقِ؛ مَا لَوْ يَظْهَرُ مِنْ بَعْضِ الْوِلْدَانِ لَكَانَ قَبِيحًا.
Qāla: fa-kullu khalqin min kāfirin ʾaw min muʾminin yaḥlumu ʿinda al-riḍā, fa-ʾidhā ghaḍibta fa-ṭalabta minhā al-ḥilma imtanaʿat minhu, fa-ẓahara minhā al-safahu wa-al-ḥiqdu wa-sūʾu al-khuluqi; mā law yaẓharu min baʿḍi al-wildāni la-kāna qabīḥan.
He said: Every creature, unbeliever or believer, is forbearing when content. But when you grow angry and ask it for forbearance, it refuses. Foolishness, resentment, and bad temper emerge from it, behavior that would be ugly even if it appeared in a child.
قُلْتُ: بَلَى.
Qultu: balā.
I said: Yes.
قَالَ: فَمَنْ بَذَلَ الشَّيْءَ حَيْثُ لَا يُحْتَاجُ إِلَيْهِ، وَمَنَعَهُ عِنْدَ الْحَاجَةِ، أَلَيْسَ مُخَادِعًا وَلَيْسَ بِصَادِقٍ؟ يَخْذُلُكَ عِنْدَ الْحَاجَةِ، وَيَعِدُكَ فِي الْغِنَى أَنَّهُ يُغْنِيكَ، فَإِذَا احْتَجْتَ إِلَيْهِ أَسْلَمَكَ لِلْهَلَكَةِ، لِأَنَّهَا وَعَدَتْكَ أَنْ تَحْلُمَ عِنْدَ الْغَضَبِ، فَتَسْتَوْجِبَ بِذَلِكَ الْجَنَّةَ، وَتَعْتَصِمَ مِنْ أَنْ تُمْضِيَ غَضَبَكَ بِمَا يَكْرَهُ رَبُّكَ عَزَّ وَجَلَّ، خَوْفًا أَنْ تَجِبَ لَكَ النَّارُ،
Qāla: fa-man badhala al-shayʾa ḥaythu lā yuḥtāju ʾilayhi, wa-manaʿahu ʿinda al-ḥājati, ʾa-laysa mukhādiʿan wa-laysa bi-ṣādiqin? Yakhdhuluka ʿinda al-ḥājati, wa-yaʿiduka fī al-ghinā ʾannahu yughnīka, fa-ʾidhā iḥtajta ʾilayhi ʾaslamaka li-al-halakati, li-ʾannahā waʿadatka ʾan taḥluma ʿinda al-ghaḍabi, fa-tastawjiba bi-dhālika al-jannata, wa-taʿtaṣima min ʾan tumḍiya ghaḍabaka bi-mā yakrahu rabbuka ʿazza wa-jalla, khawfan ʾan tajiba laka al-nāru,
He said: Is someone who offers a thing when it is not needed but withholds it when it is needed not deceitful and untruthful? He abandons you when you need him and promises, while you have no need, that he will provide for you. Then, when you do need him, he delivers you to destruction. Your self promised that you would be forbearing when angry and thus merit Paradise, and that you would protect yourself from giving effect to your anger in ways your Lord, mighty and majestic, dislikes, for fear that the Fire would become your due.
فَلَمَّا احْتَجْتَ إِلَيْهَا أَسْلَمَتْكَ إِلَى التَّعَرُّضِ لِوُجُوبِ الْعَذَابِ، وَأَعَانَتْكَ عَلَيْهِ وَشَجَّعَتْكَ فِيهِ، وَثَقَّلَتْ عَلَيْكَ التَّعَرُّضَ لِلنَّجَاةِ، فَمَنْ أَعْدَى لَكَ مِمَّنْ فَعَلَ ذَلِكَ بِكَ، وَمَنْ أَكْذَبُ وَأَفْجَرُ مِمَّنْ فَعَلَ ذَلِكَ بِكَ.
Fa-lammā iḥtajta ʾilayhā ʾaslamatka ʾilā al-taʿarruḍi li-wujūbi al-ʿadhābi, wa-ʾaʿānatka ʿalayhi wa-shajjaʿatka fīhi, wa-thaqqalat ʿalayka al-taʿarruḍa li-al-najāti, fa-man aʿdā laka mimman faʿala dhālika bika, wa-man ʾakdhabu wa-ʾafjaru mimman faʿala dhālika bika.
But when you needed it, it surrendered you to the risk of incurring punishment, helped you toward it, encouraged you in it, and made seeking deliverance burdensome for you. Who is a worse enemy to you than one who does this to you? Who is more dishonest and wicked than one who does this to you?
وَكَذَلِكَ الْإِخْلَاصُ، تُعْطِيكَ قَبْلَ الْعَمَلِ، وَلَيْسَ الْإِخْلَاصُ إِلَّا نِيَّةَ الْإِخْلَاصِ؛ أَنْ يُخْلِصَ عِنْدَ الْعَمَلِ إِشْفَاقًا، زَعَمَتْ، عَلَى الْعَمَلِ أَنْ يَحْبَطَ فِي يَوْمِ فَقْرِكَ وَفَاقَتِكَ إِلَيْهِ، تُعْطِيكَ ذَلِكَ سَخِيَّةً غَيْرَ مُمْتَنِعَةٍ، فَإِذَا عَرَضَ الْعَمَلُ هَاجَتْ هِيَ بِالدُّعَاءِ إِلَى الدُّخُولِ فِيمَا وَعَدَتْ أَنْ تَفِرَّ مِنْهُ، وَامْتَنَعَتْ مِمَّا وَعَدَتْ أَنْ تَقُومَ بِهِ، وَهَاجَتِ الشَّهْوَةُ بِالرِّيَاءِ،
Wa-kadhālika al-ʾikhlāṣu, tuʿṭīka qabla al-ʿamali, wa-laysa al-ʾikhlāṣu ʾillā niyyata al-ikhlāṣi; ʾan yukhliṣa ʿinda al-ʿamali ishfāqan, zaʿamat, ʿalā al-ʿamali ʾan yaḥbaṭa fī yawmi faqrika wa-fāqatika ʾilayhi, tuʿṭīka dhālika sakhiyyatan ghayra mumtaniʿatin, fa-ʾidhā ʿaraḍa al-ʿamalu hājat hiya bi-al-duʿāʾi ʾilā al-dukhūli fīmā waʿadat ʾan tafirra minhu, wa-imtanaʿat mimmā waʿadat ʾan taqūma bihi, wa-hājati al-shahwatu bi-al-riyāʾi,
The same applies to sincerity, which it offers you before the deed. This sincerity is only an intention to be sincere, to act sincerely when the deed is done, out of concern, so it claims, that the deed might be nullified on the day of your poverty and need for it. It offers you this generously and without resistance. But when the deed presents itself, it becomes agitated, calling you to enter into what it promised to flee, refusing what it promised to undertake, while the appetite for ostentation is stirred,
Source page 405
وَامْتَنَعَتْ مِنَ الْإِخْلَاصِ، وَامْتَنَعَتْ مِمَّا يُقْبَلُ بِهِ عَمَلُكَ، وَدَعَتْكَ إِلَى مَا يَحْبَطُ بِهِ عَمَلُكَ فِي يَوْمِ فَقْرِكَ وَفَاقَتِكَ.
Wa-imtanaʿat mina al-ikhlāṣi, wa-imtanaʿat mimmā yuqbalu bihi ʿamaluka, wa-daʿatka ʾilā mā yaḥbaṭu bihi ʿamaluka fī yawmi faqrika wa-fāqatika.
and it refuses sincerity, refuses what would make your deed acceptable, and calls you to what would nullify your deed on the day of your poverty and need.
أَرَأَيْتَ لَوْ أَنَّهَا وَعَدَتْكَ الرِّيَاءَ عِنْدَ الْعَمَلِ، وَالِامْتِنَاعَ مِنَ الْإِخْلَاصِ عِنْدَ الْعَمَلِ، فَأَخْبَرَتْكَ أَنَّهَا تُرِيدُ بِذَلِكَ حَبْطَ عَمَلِكَ، حَيْثُ تَحْتَاجُ إِلَيْهِ فِي يَوْمِ فَقْرِكَ وَفَاقَتِكَ، أَلَمْ تَكُنْ قَدْ أَنْجَزَتْ مَا وَعَدَتْكَ؟
A-raʾayta law annahā waʿadatka al-riyāʾa ʿinda al-ʿamali, wa-al-imtināʿa mina al-ikhlāṣi ʿinda al-ʿamali, fa-ʾakhbaratka annahā turīdu bi-dhālika ḥabṭa ʿamalika, ḥaythu taḥtāju ʾilayhi fī yawmi faqrika wa-fāqatika, ʾa-lam takun qad ʾanjazat mā waʿadatka?
Consider: if it had promised you ostentation when you acted and a refusal of sincerity when you acted, and told you that by this it intended to nullify your deed when you needed it on the day of your poverty and need, would it not have fulfilled what it promised you?
وَكَذَلِكَ تُعْطِيكَ الْوَرَعَ فِي حَالِ الْعَدَمِ، وَإِنَّمَا ذَلِكَ نِيَّةُ الْوَرَعِ، فَتَزْعُمُ أَنَّهَا تَدَعُ مَا يَكْرَهُ اللّٰهُ عَزَّ وَجَلَّ حِينَ تُعْرَضُ لِلْبَلَاءِ، خَوْفًا أَنْ يَغْضَبَ اللّٰهُ عَلَيْكَ، فَتَسْتَوْجِبَ الْعَذَابَ وَتُحْرَمَ الثَّوَابَ، وَأَنَّهَا تَمْتَنِعُ مِنَ الْمَعْصِيَةِ، تَرْجُو بِذَلِكَ الْأَمَانَ مِنَ الْعَذَابِ، وَالظَّفَرَ بِالْفَوْزِ وَالثَّوَابِ، حَتَّى إِذَا قَدَرَتْ وَامْتُحِنَتْ جَاشَتْ لِشَهْوَتِهَا،
Wa-kadhālika tuʿṭīka al-waraʿa fī ḥāli al-ʿadami, wa-ʾinnamā dhālika niyyatu al-waraʿi, fa-tazʿumu annahā tadaʿu mā yakrahu Allāhu ʿazza wa-jalla ḥīna tuʿraḍu li-al-balāʾi, khawfan ʾan yaghḍaba Allāhu ʿalayka, fa-tastawjiba al-ʿadhāba wa-tuḥrama al-thawāba, wa-annahā tamtaniʿu mina al-maʿṣiyati, tarjū bi-dhālika al-ʾamāna mina al-ʿadhābi, wa-al-ẓafara bi-al-fawzi wa-al-thawābi, ḥattā ʾidhā qadarat wa-imtuḥinat jāshat li-shahwatihā,
It likewise offers you scrupulousness when you lack the means to act, although this is only an intention to be scrupulous. It claims that when it is exposed to a trial it will leave what God, mighty and majestic, dislikes, fearing that God may be angry with you, so that you deserve punishment and are denied reward. It claims that it will refrain from disobedience, hoping thereby for safety from punishment and the attainment of success and reward. Yet when it gains the power to act and is tested, it surges with appetite,
فَطَلَبَتْ مَا زَعَمَتْ أَنَّهَا تَدَعُهُ إِذَا عَرَضَ لَهَا إِشْفَاقًا عَلَيْكَ مِنَ النَّارِ وَحِرْمَانِ الثَّوَابِ، وَامْتَنَعَتْ مِمَّا زَعَمَتْ أَنَّهَا تَقُومُ بِهِ مِنَ الْوَرَعِ رَجَاءَ الْأَمْنِ مِنَ الْعَذَابِ وَالظَّفَرِ بِالْفَوْزِ وَالثَّوَابِ، فَهَلْ يَقْدِرُ أَعْدَى الْأَعْدَاءِ لَكَ إِلَّا أَنْ يُعْطِيَكَ مِنَ الْأَمْنِ مَا تَغْتَرُّ بِهِ، لِتَسْكُنَ فَتَطْمَئِنَّ وَلَا تَحْذَرَهُ، وَتَأْمَنَهُ،
Fa-ṭalabat mā zaʿamat annahā tadaʿuhu ʾidhā ʿaraḍa lahā ishfāqan ʿalayka mina al-nāri wa-ḥirmāni al-thawābi, wa-imtanaʿat mimmā zaʿamat annahā taqūmu bihi mina al-waraʿi rajāʾa al-ʾamni mina al-ʿadhābi wa-al-ẓafari bi-al-fawzi wa-al-thawābi, fa-hal yaqdiru aʿdā al-aʿdāʾi laka ʾillā ʾan yuʿṭiyaka mina al-ʾamni mā taghtarru bihi, li-taskuna fa-taṭmaʾinna wa-lā taḥdharahu, wa-taʾmanahu,
and seeks the very thing it claimed it would leave when it arose, out of concern to spare you the Fire and deprivation of reward. It refuses the scrupulousness it claimed it would practice in hope of safety from punishment and the attainment of success and reward. Can your bitterest enemy do anything more than give you a sense of security that deceives you, so that you relax, feel reassured, cease to be wary of him, and trust him,
حَتَّى إِذَا عَرَضَ مَا وَعَدَكَ أَنْ يُعْطِيَكَ كَانَ هُوَ الَّذِي يَطْلُبُ هَلَاكَكَ وَعَطَبَكَ، لِيَنَالَ مَا يُرِيدُ وَيَشْتَهِي.
Ḥattā ʾidhā ʿaraḍa mā waʿadaka ʾan yuʿṭiyaka kāna huwa al-ladhī yaṭlubu halākaka wa-ʿaṭabaka, li-yanāla mā yurīdu wa-yashtahī.
until the occasion for what he promised to give you arises, and he himself seeks your destruction and ruin to obtain what he wants and desires?
وَكَذَلِكَ الزُّهْدُ، تُعْطِيكَ قَبْلَ الْمِلْكِ، حَتَّى يُخَيَّلَ إِلَيْكَ أَنَّكَ مِنَ الزَّاهِدِينَ حَتَّى إِذَا مَلَكْتَ الدُّنْيَا أَوِ الْقَلِيلَ مِنْهَا هَاجَتْ مِنْهَا الرَّغْبَةُ، وَكَانَتْ هِيَ الْمُطَالِبَةَ وَالْمُنَازِعَةَ إِلَى الرَّغْبَةِ، وَالصَّادَّةَ عَنِ الزُّهْدِ، وَالْمُثَبِّطَةَ عَنْهُ، فَأَخْلَفَتْكَ الْمَوْعِدَ، وَكَانَتْ عَلَيْكَ فِي خِلَافِ مَا أَعْطَتْكَ.
Wa-kadhālika al-zuhdu, tuʿṭīka qabla al-milki, ḥattā yukhayyala ʾilayka ʾannaka mina al-zāhidīna ḥattā ʾidhā malakta al-dunyā ʾawi al-qalīla minhā hājat minhā al-raghbatu, wa-kānat hiya al-muṭālibata wa-al-munāziʿata ʾilā al-raghbati, wa-al-ṣāddata ʿani al-zuhdi, wa-al-muthabbiṭata ʿanhu, fa-ʾakhlafatka al-mawʿida, wa-kānat ʿalayka fī khilāfi mā ʾaʿṭatka.
It likewise offers you renunciation before you possess anything, until you imagine yourself one of those who renounce the world. But when you acquire worldly possessions, even a little of them, longing is stirred within it. It is the self that demands and pulls you toward longing, bars you from renunciation, and discourages you from it. It breaks its promise to you and turns against you, opposing what it had offered you.
وَكَذَلِكَ الرِّضَا، فِي حَالِ الرَّخَاءِ وَالْعَافِيَةِ، قَبْلَ وُقُوعِ الْقَضَاءِ بِالْبَلَاءِ وَالْمَصَائِبِ، حَتَّى يُخَيَّلَ إِلَيْكَ أَنَّكَ مِنَ الرَّاضِينَ، وَتِلْكَ حَالٌ يَرْضَى بِهَا كُلُّ مُؤْمِنٍ وَفَاجِرٍ، لِأَنَّهَا حَالٌ تُوَافِقُ مَحَبَّةَ النُّفُوسِ، وَلَيْسَ عِنْدَ هَذِهِ الْحَالَةِ أُرِيدَ مِنْهَا الرِّضَا، وَإِنَّمَا ذَلِكَ الْعَزْمُ مِنْهَا نِيَّةُ أَنْ تَرْضَى، لَا رِضَاءٌ؛ لِأَنَّ الرِّضَا بَعْدَ الْقَضَاءِ بِنُزُولِ الْبَلَاءِ وَالْمَصَائِبِ،
Wa-kadhālika al-riḍā, fī ḥāli al-rakhāʾi wa-al-ʿāfiyati, qabla wuqūʿi al-qaḍāʾi bi-al-balāʾi wa-al-maṣāʾibi, ḥattā yukhayyala ʾilayka ʾannaka mina al-rāḍīna, wa-tilka ḥālun yarḍā bihā kullu muʾminin wa-fājirin, li-ʾannahā ḥālun tuwāfiqu maḥabbata al-nufūsi, wa-laysa ʿinda hādhihi al-ḥālati urīda minhā al-riḍā, wa-ʾinnamā dhālika al-ʿazmu minhā niyyatu ʾan tarḍā, lā riḍāʾun; li-ʾanna al-riḍā baʿda al-qaḍāʾi bi-nuzūli al-balāʾi wa-al-maṣāʾibi,
The same applies to contentment in times of prosperity and well-being, before the decree brings trials and calamities, until you imagine yourself one of the contented. Every believer and wrongdoer is content with such a state, because it accords with what selves love. Contentment was not demanded of the self in this state. Its resolve then is only an intention to be content, not actual contentment, for contentment comes after the decree brings down trials and calamities.
Source page 406
فَإِذَا نَزَلَتْ مُصِيبَةٌ أَوْ بَلَاءٌ فِي بَدَنِهِ، أَوْ ضِيقٌ فِي مَعَاشِهِ مِنْ شِدَّةٍ مِنْ شَدَائِدِ الدُّنْيَا، امْتَنَعَتْ مِنَ الرِّضَا، بَلْ كَانَتْ هِيَ الَّتِي تَهِيجُ لِلْجَزَعِ وَالتَّسَخُّطِ، وَتُثَبِّطُ عَنِ الرِّضَا، وَتَصُدُّ عَنْهُ، فَلَمْ تَفِ بِمَا وَعَدَتْ، وَكَانَتْ هِيَ الَّتِي تَدْعُو إِلَى مَا يَكْرَهُ اللّٰهُ عَزَّ وَجَلَّ مِنَ السُّخْطِ، وَتَصُدُّ عَنِ الرِّضَا.
Fa-ʾidhā nazalat muṣībatun ʾaw balāʾun fī badanihi, ʾaw ḍīqun fī maʿāshihi min shiddatin min shadāʾidi al-dunyā, imtanaʿat mina al-riḍā, bal kānat hiya al-latī tahīju li-al-jazaʿi wa-al-tasakhkhuṭi, wa-tuthabbiṭu ʿani al-riḍā, wa-taṣuddu ʿanhu, fa-lam tafi bi-mā waʿadat, wa-kānat hiya al-latī tadʿū ʾilā mā yakrahu Allāhu ʿazza wa-jalla mina al-sukhṭi, wa-taṣuddu ʿani al-riḍā.
When a calamity or an affliction strikes his body, or one of this world's hardships constricts his livelihood, it refuses contentment. Indeed, it is the self that stirs toward panic and resentment, discourages contentment, and bars the way to it. It does not fulfill what it promised. It is the self that calls to the resentment God, mighty and majestic, dislikes and bars the way to contentment.
وَكَذَلِكَ تُعْطِيكَ التَّوَكُّلَ وَالثِّقَةَ بِاللّٰهِ عَزَّ وَجَلَّ، مَا وَاتَتْهَا الْأَسْبَابُ وَالدُّنْيَا، وَكُفِيتَ الْمُؤُونَةَ، فَإِذَا جَاءَتْ حَالٌ يُحْتَاجُ فِيهَا إِلَى النَّظَرِ إِلَى اللّٰهِ عَزَّ وَجَلَّ لَا إِلَى خَلْقِهِ وَالْأَسْبَابِ الَّتِي دُونَ اللّٰهِ عَزَّ وَجَلَّ، تَعَلَّقَتْ بِالْأَطْمَاعِ، وَهَاجَ رَجَاءُ الْمَخْلُوقِينَ وَخَوْفُهُمْ، وَلَزِمَ الْقَلْبَ الِاهْتِمَامُ بِالْأَسْبَابِ، وَظَهَرَ التَّصَنُّعُ وَالتَّمَلُّقُ لِلْخَلْقِ، فَغَدَرَتْ بِكَ حِينَ احْتَجْتَ إِلَيْهَا،
Wa-kadhālika tuʿṭīka al-tawakkula wa-al-thiqata bi-Allāhi ʿazza wa-jalla, mā wātathā al-ʾasbābu wa-al-dunyā, wa-kufīta al-muʾūnata, fa-ʾidhā jāʾat ḥālun yuḥtāju fīhā ʾilā al-naẓari ʾilā Allāhi ʿazza wa-jalla lā ʾilā khalqihi wa-al-ʾasbābi al-latī dūna Allāhi ʿazza wa-jalla, taʿallaqat bi-al-ʾaṭmāʿi, wa-hāja rajāʾu al-makhlūqīna wa-khawfuhum, wa-lazima al-qalba al-ihtimāmu bi-al-ʾasbābi, wa-ẓahara al-taṣannuʿu wa-al-tamalluqu li-al-khalqi, fa-ghadarat bika ḥīna iḥtajta ʾilayhā,
It likewise offers you trust and confidence in God, mighty and majestic, as long as worldly means and circumstances favor it and you are spared the burden of providing for yourself. But when a situation comes that requires looking to God, mighty and majestic, rather than His creatures and the means beneath God, mighty and majestic, it clings to covetous hopes. Hope in creatures and fear of them are stirred; preoccupation with means takes hold of the heart, and pretense and flattery toward creatures appear. It betrays you when you need it,
وَكَانَتْ هِيَ الَّتِي تَصُدُّ عَنِ التَّوَكُّلِ وَتُثَبِّطُ عَنْهُ، فَإِنْ أَيْقَظَكَ اللّٰهُ عَزَّ وَجَلَّ لَهَا وَلِمُجَاهَدَتِهَا، وَذَكَّرْتَهَا مَوْعِدَهَا، وَمَا تَحْمِلُكَ عَلَيْهِ مِنْ نَقْضِ مَوْعِدِهَا وَخُلْفِ عَزْمِهَا؛ جَاهَدَتْكَ وَامْتَنَعَتْ، فَإِنْ حَمَلْتَ عَلَيْهَا بِذِكْرِ الْوَعِيدِ وَالْوَعْدِ، وَذَكَّرْتَهَا نَظَرَ اللّٰهِ عَزَّ وَجَلَّ وَقِيَامَهُ عَلَيْهَا وَسُؤَالَهُ غَدًا لَهَا، فَتَذَكَّرْتَ بِعَقْلِكَ، اسْتَبَانَ فِيهِ الْيَقِينُ، وَعَظُمَتْ فِيهِ الْمَعْرِفَةُ، وَاشْتَدَّتْ فِيهِ الْبَصِيرَةُ،
Wa-kānat hiya al-latī taṣuddu ʿani al-tawakkuli wa-tuthabbiṭu ʿanhu, fa-ʾin ʾayqaẓaka Allāhu ʿazza wa-jalla lahā wa-li-mujāhadatihā, wa-dhakkartahā mawʿidahā, wa-mā taḥmiluka ʿalayhi min naqḍi mawʿidihā wa-khulfi ʿazmihā; jāhadatka wa-imtanaʿat, fa-ʾin ḥamalta ʿalayhā bi-dhikri al-waʿīdi wa-al-waʿdi, wa-dhakkartahā naẓara Allāhi ʿazza wa-jalla wa-qiyāmahu ʿalayhā wa-suʾālahu ghadan lahā, fa-tadhakkarta bi-ʿaqlika, istabāna fīhi al-yaqīnu, wa-ʿaẓumat fīhi al-maʿrifatu, wa-ishtaddat fīhi al-baṣīratu,
and it is the self that bars you from trust and discourages it. If God, mighty and majestic, awakens you to it and to struggling against it, and you remind it of its promise and how it urges you to break that promise and fail in its resolve, it fights and resists you. If you press it by recalling the threat and the promise, and remind it that God, mighty and majestic, watches it, stands over it, and will question it tomorrow, and you reflect with your intellect, certainty becomes clear within it, knowledge grows within it, and insight strengthens within it,
فَقَهَرَ ذَلِكَ هَوَاهَا وَغَرِيزَتَهَا، خِلَافَ مَا انْقَادَتْ لَهُ.
Fa-qahara dhālika hawāhā wa-gharīzatahā, khilāfa mā inqādat lahu.
and this overcomes the self's desire and instinct, contrary to what it had submitted to.
فَلَمَّا رَأَتْكَ قَدْ حُلْتَ بَيْنَهَا وَبَيْنَ الشَّرِّ الظَّاهِرِ وَالْبَاطِنِ؛ طَلَبَتِ الشَّرَّ الْخَفِيَّ الْغَامِضَ، وَانْتَشَرَتْ عَلَيْكَ بِطَلَبِ الرِّيَاءِ لِتَتَصَنَّعَ بِهِ، وَالْعُجْبِ لِتَسْتَرِيحَ إِلَيْهِ، وَالْكِبْرِ لِتَعْظُمَ بِهِ وَتَفْتَخِرَ بِهِ، تُرِيدُ أَنْ تَنَالَ لَذَّتَهَا فِيمَا أُجِيبَتْ إِلَيْهِ، كَأَنَّهَا لَا تُرِيدُ أَنْ تَصِلَ إِلَى خَيْرٍ مِنْ عَمَلِ الْآخِرَةِ، فَإِنْ صِرْتَ إِلَيْهِ جَهَدَتْ فِي أَنْ تُحْبِطَهُ، وَمَا ذَاكَ بِهَا،
Fa-lammā raʾatka qad ḥulta baynahā wa-bayna al-sharri al-ẓāhiri wa-al-bāṭini; ṭalabati al-sharra al-khafiyya al-ghāmiḍa, wa-intasharat ʿalayka bi-ṭalabi al-riyāʾi li-tataṣannaʿa bihi, wa-al-ʿujbi li-tastarīḥa ʾilayhi, wa-al-kibri li-taʿẓuma bihi wa-taftakhira bihi, turīdu ʾan tanāla ladhdhatahā fīmā ʾujībat ʾilayhi, ka-ʾannahā lā turīdu ʾan taṣila ʾilā khayrin min ʿamali al-ʾākhirati, fa-ʾin ṣirta ʾilayhi jahadat fī ʾan tuḥbiṭahu, wa-mā dhāka bihā,
When it sees that you have stood between it and both outward and inward evil, it seeks subtle, obscure evil. It assails you with the pursuit of ostentation, through which to put on a show; self-admiration, in which to find comfort; and arrogance, through which to magnify itself and boast. It wants to obtain its pleasure in whatever you grant it, as though it did not want you to attain any good deed for the hereafter. If you do attain it, it strives to nullify it. Yet this is not its underlying concern,
Source page 407
وَلَكِنَّهَا تَحُومُ عَلَى أَنْ تَنَالَ لَذَّتَهَا، لَا تُبَالِي فِيمَا نَالَتْهَا كَائِنًا مَا كَانَ، غَيْرَ مُكْتَرِثَةٍ، فَإِنْ حَمَلْتَ عَلَيْهَا، وَتَفَقَّدْتَ دَقَائِقَ مُنَازَعَتِهَا، وَلَطَائِفَ خِدَعِهَا، فَكَرِهْتَ ذَلِكَ، وَذَكَرْتَ مَا قَدَّمَ اللّٰهُ عَزَّ وَجَلَّ إِلَيْكَ فِيهِ، وَمَا تَوَعَّدَكَ بِهِ عَلَى قَبُولِ ذَلِكَ وَالرُّكُونِ إِلَيْهِ، مِنَ الْحَبْطِ وَالتَّعَرُّضِ لِلْمَقْتِ، فَغَلَبَ عَلَى قَلْبِكَ الْخَوْفُ وَالْحَذَرُ، انْقَادَتْ وَهِيَ كَارِهَةٌ،
Wa-lākinnahā taḥūmu ʿalā ʾan tanāla ladhdhatahā, lā tubālī fīmā nālathā kāʾinan mā kāna, ghayra muktarithatin, fa-ʾin ḥamalta ʿalayhā, wa-tafaqqadta daqāʾiqa munāzaʿatihā, wa-laṭāʾifa khidaʿihā, fa-karihta dhālika, wa-dhakarta mā qaddama Allāhu ʿazza wa-jalla ʾilayka fīhi, wa-mā tawaʿʿadaka bihi ʿalā qabūli dhālika wa-al-rukūni ʾilayhi, mina al-ḥabṭi wa-al-taʿarruḍi li-al-maqti, fa-ghalaba ʿalā qalbika al-khawfu wa-al-ḥadharu, inqādat wa-hiya kārihatun,
rather, it revolves around obtaining its pleasure, caring nothing about how it obtains it, whatever the means, utterly unconcerned. If you press it, inspect the fine details of its resistance and the subtleties of its tricks, and dislike them; if you remember what God, mighty and majestic, has already instructed you concerning them and His warning that accepting and inclining toward them will nullify your deeds and expose you to His abhorrence, so that fear and caution overcome your heart, it submits reluctantly,
ثُمَّ لَا تَرْضَى مَعَ إِعْطَاءِ هَذَا الْعَزْمِ، ثُمَّ الْغَدْرِ بِهَا أَنْ تَفِيَ بِهَا، وَالْمُعَاوَنَةِ عَلَى الشَّرِّ؛ حَتَّى تَدْعُوَ إِلَى اللّٰهِ عَزَّ وَجَلَّ، وَتَكَلَّمَ بِكَلَامِ الْخَائِفِينَ، وَتَقُولَ بِقَوْلِ الْمُؤْمِنِينَ، وَتُظْهِرَ تَقَشُّفَ الْمُتَوَاضِعِينَ، وَتَنْعَتَ آفَاتِ الدِّينِ؛ مِنَ الْغِيبَةِ، وَالْكَذِبِ، وَالرِّيَاءِ، وَالْكِبْرِ وَالْحَسَدِ، وَالِاغْتِرَارِ، فَكُنْتَ مُغْتَرًّا مِنْهَا بِذَلِكَ؛
Thumma lā tarḍā maʿa ʾiʿṭāʾi hādhā al-ʿazmi, thumma al-ghadri bihā ʾan tafiya bihā, wa-al-muʿāwanati ʿalā al-sharri; ḥattā tadʿuwa ʾilā Allāhi ʿazza wa-jalla, wa-takallama bi-kalāmi al-khāʾifīna, wa-taqūla bi-qawli al-muʾminīna, wa-tuẓhira taqashshufa al-mutawāḍiʿīna, wa-tanʿata ʾāfāti al-dīni; mina al-ghībati, wa-al-kadhibi, wa-al-riyāʾi, wa-al-kibri wa-al-ḥasadi, wa-al-ightirāri, fa-kunta mughtarran minhā bi-dhālika;
Nor is it satisfied merely with offering this resolve, then betraying its fulfillment and assisting in evil. It goes on to call to God, mighty and majestic, speak in the language of the fearful, voice the words of believers, display the austerity of the humble, and describe the afflictions of religion: backbiting, lying, ostentation, arrogance, envy, and self-deception. You were deceived by it because of this,
تَظُنُّ أَنَّهَا كَذَلِكَ لِمَا ظَهَرَ مِنْهَا، حَتَّى لَمَّا وَقَعَتِ الْمِحَنُ، وَنَزَلَتِ النَّوَازِلُ الَّتِي تَحْتَاجُ فِيهَا إِلَى تَحْقِيقِ مَا تَقُولُ، وَتَصْدِيقِ مَا تَدَّعِي، وَمَعْنَى مَا تُظْهِرُ؛ قَلَبَتْ ذَلِكَ كُلَّهُ وَأَرَادَتْ خِلَافَهُ.
Taẓunnu annahā kadhālika li-mā ẓahara minhā, ḥattā lammā waqaʿati al-miḥanu, wa-nazalati al-nawāzilu al-latī taḥtāju fīhā ʾilā taḥqīqi mā taqūlu, wa-taṣdīqi mā taddaʿī, wa-maʿnā mā tuẓhiru; qalabat dhālika kullahu wa-ʾarādat khilāfahu.
thinking it was as it appeared. But when trials came and circumstances arose in which you needed it to make good on what it said, substantiate what it claimed, and embody the meaning of what it displayed, it overturned all of that and wanted its opposite.
وَقَدْ كَانَتْ تُخَيِّلُ إِلَيْكَ أَنَّ الْخَوْفَ لَهُ أَصْلٌ فِي قَلْبِكَ، وَالصِّدْقَ وَالْإِخْلَاصَ وَالتَّوَاضُعَ وَالزُّهْدَ وَالتَّوَكُّلَ وَالرِّضَا، فَلَمَّا جَاءَتِ الْأَحْوَالُ الَّتِي يَتَبَيَّنُ فِيهَا هَلْ صَدَقْتَ فِيمَا ظَنَنْتَ أَنَّهُ قَدْ سَكَنَ قَلْبَكَ؛ مِنَ الْخَوْفِ، وَالْإِخْلَاصِ، وَالزُّهْدِ، وَالرِّضَى، وَالتَّوَكُّلِ، وَالصِّدْقِ؛ هَاجَ الْهَوَى مِنْهَا، وَجَاشَتِ الشَّهَوَاتُ فِي ضِدِّ ذَلِكَ كُلِّهِ، فَلَوْ كَانَ ذَلِكَ سَاكِنًا قَلْبَكَ،
Wa-qad kānat tukhayyilu ʾilayka ʾanna al-khawfa lahu ʾaṣlun fī qalbika, wa-al-ṣidqa wa-al-ʾikhlāṣa wa-al-tawāḍuʿa wa-al-zuhda wa-al-tawakkula wa-al-riḍā, fa-lammā jāʾati al-ʾaḥwālu al-latī yatabayyanu fīhā hal ṣadaqta fīmā ẓananta ʾannahu qad sakana qalbaka; mina al-khawfi, wa-al-ikhlāṣi, wa-al-zuhdi, wa-al-riḍā, wa-al-tawakkuli, wa-al-ṣidqi; hāja al-hawā minhā, wa-jāshati al-shahawātu fī ḍiddi dhālika kullihi, fa-law kāna dhālika sākinan qalbaka,
It had made you imagine that fear had a root in your heart, and so did truthfulness, sincerity, humility, renunciation, trust, and contentment. But when situations came that would reveal whether you were right about what you thought had settled in your heart, namely fear, sincerity, renunciation, contentment, trust, and truthfulness, desire surged from it and appetites welled up against all of that. Had those qualities truly dwelt in your heart,
لَهَاجَ فِي وَقْتِ الْحَاجَةِ إِلَيْهِ، وَلَمَا هَاجَ ضِدُّهُ، فَإِنْ هَاجَ ضِدُّهُ قَمَعَهُ، فَعَلِمْتَ أَنَّ ذَلِكَ إِعْطَاءُ جُمْلَةٍ بِلَا مُؤُونَةٍ مَعَ دَعْوَى غَيْرِ مُحَقَّقَةٍ.
La-hāja fī waqti al-ḥājati ʾilayhi, wa-la-mā hāja ḍidduhu, fa-ʾin hāja ḍidduhu qamaʿahu, fa-ʿalimta ʾanna dhālika ʾiʿṭāʾu jumlatin bi-lā muʾūnatin maʿa daʿwā ghayri muḥaqqaqatin.
they would have stirred when needed, and their opposite would not have stirred. If their opposite did stir, they would suppress it. You thus realize that this was a blanket offer made at no cost, accompanied by an unsubstantiated claim.
أَرَأَيْتَ لَوْ قَالَ لَكَ عِدَّةٌ مِنَ الْخَلْقِ: إِنَّا مَعَكَ إِذَا نَزَلَتْ بِكَ نَازِلَةٌ أَوْ شَدِيدَةٌ، فَلَمَّا نَزَلَتْ بِكَ النَّازِلَةُ خَذَلُوكَ، وَطَلَبْتَهُمْ فَلَمْ تَجِدْهُمْ؛ عَلِمْتَ أَنَّهُمْ لَيْسُوا مَعَكَ، وَلَكِنَّهُمْ غَرُّوكَ، فَبَيْنَا أَنْتَ مُتَعَجِّبٌ مِنْ خِذْلَانِهِمْ وَقِلَّةِ وَفَائِهِمْ، إِذْ وَثَبُوا هُمْ عَلَيْكَ، يُعِينُونَ عَلَيْكَ عَدُوَّكَ؛ لَطَالَ مِنْهُمْ تَعَجُّبُكَ، وَاشْتَدَّ مِنْهُمْ حَذَرُكَ فِيمَا يُسْتَقْبَلُ،
A-raʾayta law qāla laka ʿiddatun mina al-khalqi: ʾinnā maʿaka ʾidhā nazalat bika nāzilatun ʾaw shadīdatun, fa-lammā nazalat bika al-nāzilatu khadhalūka, wa-ṭalabtahum fa-lam tajidhum; ʿalimta annahum laysū maʿaka, wa-lakinnahum gharrūka, fa-baynā ʾanta mutaʿajjibun min khidhlānihim wa-qillati wafāʾihim, ʾidh wathabū hum ʿalayka, yuʿīnūna ʿalayka ʿaduwwaka; la-ṭāla minhum taʿajjubuka, wa-ishtadda minhum ḥadharuka fīmā yustaqbalu,
Consider a number of people telling you: “We are with you if a calamity or hardship befalls you.” But when calamity befell you, they abandoned you, and you looked for them but could not find them. You would know that they were not with you but had deceived you. Then, while you were astonished at their abandonment and lack of loyalty, suppose they themselves sprang at you, helping your enemy against you. Your astonishment at them would last, and your caution toward them would intensify in the future,
Source page 408
وَلَمْ تَطْمَئِنَّ إِلَى مَوْعِدٍ وَعَدُوكَ بِهِ، وَإِنْ سَمِعْتَهُمُ الثَّانِيَةَ يَذْكُرُونَ نُصْرَتَكَ عِنْدَ الشَّدَائِدِ مَقَتَّهُمْ، لِمَا عَرَفْتَ مِنْهُمْ.
Wa-lam taṭmaʾinna ʾilā mawʿidin waʿadūka bihi, wa-ʾin samiʿtahumu al-thāniyata yadhkurūna nuṣrataka ʿinda al-shadāʾidi maqattahum, li-mā ʿarafta minhum.
and you would place no confidence in any promise they made you. If you heard them again speaking of supporting you in hardship, you would detest them because of what you had learned about them.
فَاعْرِفْ نَفْسَكَ، فَإِنَّكَ لَمْ تُرِدْ خَيْرًا قَطُّ، مَهْمَا قَلَّ، إِلَّا وَهِيَ تُنَازِعُكَ إِلَى خِلَافِهِ، وَلَا عَرَضَ لَكَ شَرٌّ مَهْمَا قَلَّ، إِلَّا كَانَتْ هِيَ الدَّاعِيَةَ إِلَيْهِ، وَلَا ضَيَّعْتَ خَيْرًا قَطُّ إِلَّا لِهَوَاهَا، وَلَا رَكِبْتَ مَكْرُوهًا قَطُّ إِلَّا لِمَحَبَّتِهَا، فَحَقَّ عَلَيْكَ حَذَرُهَا؛ لِأَنَّهَا لَا تَفْتُرُ عَنِ الرَّاحَةِ إِلَى الدُّنْيَا وَالْغَفْلَةِ عَنِ الْآخِرَةِ،
Fa-iʿrif nafsaka, fa-innaka lam turid khayran qaṭṭu, mahmā qalla, ʾillā wa-hiya tunāziʿuka ʾilā khilāfihi, wa-lā ʿaraḍa laka sharrun mahmā qalla, ʾillā kānat hiya al-dāʿiyata ʾilayhi, wa-lā ḍayyaʿta khayran qaṭṭu ʾillā li-hawāhā, wa-lā rakibta makrūhan qaṭṭu ʾillā li-maḥabbatihā, fa-ḥaqqa ʿalayka ḥadharuhā; li-ʾannahā lā tafturu ʿani al-rāḥati ʾilā al-dunyā wa-al-ghaflati ʿani al-ʾākhirati,
Know your self, then. You have never wanted any good, however little, without its pulling you toward the opposite. No evil, however little, has ever presented itself to you without its calling you to it. You have never neglected any good except for its desire, nor committed anything objectionable except because it loved it. You are therefore bound to beware of it, for it never slackens in seeking comfort in the world and heedlessness of the hereafter.
فَإِنْ تَيَقَّظْتَ لِلْآخِرَةِ وَتَذَكَّرْتَهَا وَتَفَكَّرْتَ فِيهَا، نَازَعَتْكَ إِلَى الدُّنْيَا وَإِلَى الرَّاحَةِ بِالتَّذَكُّرِ وَالْفِكْرِ فِيهَا، وَالتَّمَنِّي لَهَا، فَمَا تَمَّتْ لَكَ قَطُّ رَكْعَتَانِ لَمْ تَنْظُرْ فِيهِمَا فِي شَيْءٍ مِنْ أَمْرِ الدُّنْيَا مِمَّا يَشْغَلُكَ عَمَّا أَنْتَ فِيهِ، وَلَا تَمَّتْ لَكَ سَاعَةٌ مِنْ أَجْزَاءِ النَّهَارِ بِالْفِكْرِ فِي الْآخِرَةِ، لِمُجَاذَبَتِهَا إِيَّاكَ عَنْ ذَلِكَ، وَمُنَازَعَتِهَا إِلَى الدُّنْيَا، فَإِنْ غَفَلْتَ عَنْهَا رَكَنَتْ وَاشْتَغَلَتْ،
Fa-ʾin tayaqqaẓta li-al-ʾākhirati wa-tadhakkartahā wa-tafakkarta fīhā, nāzaʿatka ʾilā al-dunyā wa-ilā al-rāḥati bi-al-tadhakkuri wa-al-fikri fīhā, wa-al-tamannī lahā, fa-mā tammat laka qaṭṭu rakʿatāni lam tanẓur fīhimā fī shayʾin min ʾamri al-dunyā mimmā yashghaluka ʿammā ʾanta fīhi, wa-lā tammat laka sāʿatun min ʾajzāʾi al-nahāri bi-al-fikri fī al-ʾākhirati, li-mujādhabatihā iyyāka ʿan dhālika, wa-munāzaʿatihā ʾilā al-dunyā, fa-ʾin ghafalta ʿanhā rakanat wa-ishtaghalat,
If you awaken to the hereafter, remember it, and reflect on it, your self pulls you toward the world and the comfort of remembering and thinking about it and wishing for it. You have never completed even two cycles of prayer without considering some worldly affair that distracts you from what you are engaged in. Nor have you completed an hour of the day in thought of the hereafter, because it pulls you away from that and struggles toward the world. If you become heedless of it, it inclines toward the world and becomes absorbed in it,
وَإِنْ تَيَقَّظْتَ نَازَعَتْكَ لِتَشْغَلَكَ عَمَّا أَنْتَ فِيهِ مِنْ أَمْرِ آخِرَتِكَ، فَهَوَاهَا قَاهِرٌ لِعَقْلِكَ، يَغْفُلُ عَقْلُكَ وَهِيَ لَا تَغْفُلُ، وَيَذْكُرُ عَقْلُكَ وَهِيَ تُنَازِعُكَ أَلَّا يَذْكُرَ، فَلَا يَحِلُّ لَكَ قَتْلُهَا، وَلَا تَقْدِرُ عَلَى مُفَارَقَتِهَا، وَهِيَ بِهَذِهِ الْمَنْزِلَةِ مِنَ الْعَدَاوَةِ لَكَ.
Wa-ʾin tayaqqaẓta nāzaʿatka li-tashghalaka ʿammā ʾanta fīhi min ʾamri ʾākhiratika, fa-hawāhā qāhirun li-ʿaqlika, yaghfulu ʿaqluka wa-hiya lā taghfulu, wa-yadhkuru ʿaqluka wa-hiya tunāziʿuka ʾallā yadhkura, fa-lā yaḥillu laka qatluhā, wa-lā taqdiru ʿalā mufāraqatihā, wa-hiya bi-hādhihi al-manzilati mina al-ʿadāwati laka.
and if you awaken, it contends with you to distract you from the concerns of your hereafter in which you are engaged. Its desire overpowers your intellect. Your intellect becomes heedless, while it never does; your intellect remembers, while it contends with you to prevent that remembrance. You are not permitted to kill it, nor can you part from it, yet this is the degree of its hostility toward you.
فَاعْرِفْهَا وَاحْذَرْهَا، فَإِنَّكَ إِنْ عَرَفْتَهَا ازْدَدْتَ مِنْهَا حَذَرًا، وَعَلَى رَبِّكَ تَوَكُّلًا، وَبِهِ ثِقَةً، وَإِلَيْهِ طُمَأْنِينَةً، وَلَهَا بُغْضًا وَمَقْتًا، وَلِرَبِّكَ عَزَّ وَجَلَّ مَوَدَّةً وَحُبًّا وَمِنْهَا إِيَاسًا وَقُنُوطًا، وَلِرَبِّكَ عَزَّ وَجَلَّ رَجَاءً وَأَمَلًا، وَلِلّٰهِ عَزَّ وَجَلَّ بِالنِّعْمَةِ وَالْمِنَّةِ وَالتَّفَضُّلِ بِمَا عَمِلْتَ اعْتِرَافًا وَإِقْرَارًا وَشُكْرًا، وَأَنَّهَا مِنْهُ بَرِيئَةٌ.
Fa-iʿrifhā wa-iḥdharhā, fa-innaka ʾin ʿaraftahā izdadta minhā ḥadharan, wa-ʿalā rabbika tawakkulan, wa-bihi thiqatan, wa-ʾilayhi ṭumaʾnīnatan, wa-lahā bughḍan wa-maqtan, wa-li-rabbika ʿazza wa-jalla mawaddatan wa-ḥubban wa-minhā ʾiyāsan wa-qunūṭan, wa-li-rabbika ʿazza wa-jalla rajāʾan wa-ʾamalan, wa-li-llāhi ʿazza wa-jalla bi-al-niʿmati wa-al-minnati wa-al-tafaḍḍuli bi-mā ʿamilta iʿtirāfan wa-ʾiqrāran wa-shukran, wa-annahā minhu barīʾatun.
Know it and beware of it. If you know it, you will grow more wary of it, more trusting in your Lord, more confident in Him, and more reassured in turning to Him. You will feel more hatred and abhorrence for it, more affection and love for your Lord, mighty and majestic, more despair and hopelessness concerning it, and more hope and expectation of your Lord, mighty and majestic. You will increasingly recognize, acknowledge, and thank God, mighty and majestic, for His blessing, favor, and generosity in what you have done, acknowledging that your self has no share in it.
Source page 409
لِأَنَّكَ لَوْ صَحِبْتَ صَاحِبَيْنِ: أَحَدُهُمَا لَا يَحِلُّ لَكَ قَتْلُهُ وَلَا تَقْدِرُ عَلَى مُفَارَقَتِهِ: كَالْوَالِدَةِ أَوِ الْوَالِدِ، وَلَهُ نَهْمَةٌ أَنْ يُصِيبَ لَذَّتَهُ وَيُرَوِّحَ بَدَنَهُ، وَإِنْ أُعْطِبْتَ فِي ذَلِكَ، فَبَيْنَمَا أَنْتَ مَعَهُ إِذْ غَفَلْتَ فَجَاءَ بِصَخْرَةٍ لِيَرْضَخَ بِهَا رَأْسَكَ، فَأَيْقَظَكَ الْآخَرُ الَّذِي مَعَكَ، وَأَمْسَكَ بِيَدِهِ، حَتَّى قُمْتَ إِلَيْهِ، فَأَخَذْتَ الصَّخْرَةَ مِنْ يَدِهِ، ثُمَّ أَلْقَيْتَهَا.
Li-ʾannaka law ṣaḥibta ṣāḥibayni: aḥaduhumā lā yaḥillu laka qatluhu wa-lā taqdiru ʿalā mufāraqatihi: ka-al-wālidati ʾawi al-wālidi, wa-lahu nahmatun ʾan yuṣība ladhdhatahu wa-yurawwiḥa badanahu, wa-ʾin ʾuʿṭibta fī dhālika, fa-baynamā ʾanta maʿahu ʾidh ghafalta fa-jāʾa bi-ṣakhratin li-yarḍakha bihā raʾsaka, fa-ʾayqaẓaka al-ʾākharu al-ladhī maʿaka, wa-ʾamsaka bi-yadihi, ḥattā qumta ʾilayhi, fa-ʾakhadhta al-ṣakhrata min yadihi, thumma ʾalqaytahā.
Suppose you had two companions. One of them was someone you were not permitted to kill and could not part from, like a mother or father. He had a craving to obtain his pleasure and rest his body, even if you were ruined in the process. While you were with him, you became inattentive, and he brought a rock to crush your head with it. The other companion with you woke you and seized his hand, until you rose to confront him, took the rock from his hand, and threw it away.
وَكَذَلِكَ لَوْ صُنِعَ طَعَامٌ فِيهِ سُمٌّ فَنَبَّهَكَ الْآخَرُ لَهُ حَتَّى عَرَفْتَهُ، لَازْدَدْتَ لَهُ بُغْضًا وَمَقْتًا، وَلِلَّذِي نَبَّهَكَ وَفَطَّنَكَ لَهُ مَوَدَّةً وَحُبًّا، وَلِلَّذِي أَرَادَ بِكَ الْقَتْلَ حَذَرًا، وَعَلَى الَّذِي نَبَّهَكَ تَوَكُّلًا وَبِهِ ثِقَةً، وَانْقَطَعَ رَجَاؤُكَ مِمَّنْ أَرَادَ أَنْ يَكِيدَكَ، وَاشْتَدَّ أَمَلُكَ وَرَجَاؤُكَ لِلَّذِي أَيْقَظَكَ وَنَبَّهَكَ، وَانْقَطَعَ عَنْكَ الْعُجْبُ لِفِطْنَتِكَ بِهِ وَتَخَلُّصِكَ مِنْ شَرِّهِ،
Wa-kadhālika law ṣuniʿa ṭaʿāmun fīhi summun fa-nabbahaka al-ʾākharu lahu ḥattā ʿaraftahu, la-izdadta lahu bughḍan wa-maqtan, wa-li-al-ladhī nabbahaka wa-faṭṭanaka lahu mawaddatan wa-ḥubban, wa-li-al-ladhī ʾarāda bika al-qatla ḥadharan, wa-ʿalā al-ladhī nabbahaka tawakkulan wa-bihi thiqatan, wa-inqaṭaʿa rajāʾuka mimman ʾarāda ʾan yakīdaka, wa-ishtadda ʾamaluka wa-rajāʾuka li-al-ladhī ʾayqaẓaka wa-nabbahaka, wa-inqaṭaʿa ʿanka al-ʿujbu li-fiṭnatika bihi wa-takhalluṣika min sharrihi,
Likewise, if food containing poison were prepared and the other alerted you to it until you recognized it, you would feel more hatred and abhorrence toward the first, and more affection and love toward the one who alerted you and made you aware of him. You would be more wary of the one who wanted to kill you, and more trusting of, and confident in, the one who alerted you. Your hope in the one who intended to plot against you would end, while your expectation and hope in the one who woke and alerted you would grow. You would no longer admire yourself for recognizing him and escaping his evil,
وَأَقْرَرْتَ بِالنِّعْمَةِ وَالتَّفَضُّلِ لِلَّذِي نَبَّهَكَ وَأَيْقَظَكَ، حَتَّى امْتَنَعْتَ مِنْ مَكَائِدِ عَدُوِّكَ الَّذِي أَرَادَ أَنْ يَكِيدَكَ.
Wa-ʾaqrarta bi-al-niʿmati wa-al-tafaḍḍuli li-al-ladhī nabbahaka wa-ʾayqaẓaka, ḥattā imtanaʿta min makāʾidi ʿaduwwika al-ladhī ʾarāda ʾan yakīdaka.
and you would acknowledge the favor and generosity of the one who alerted and woke you, enabling you to protect yourself from the schemes of your enemy who intended to plot against you.
فَالْعَدُوُّ الَّذِي أَرَادَ مَكِيدَتَكَ نَفْسُكَ، وَالَّذِي أَيْقَظَكَ وَنَبَّهَكَ رَبُّكَ عَزَّ وَجَلَّ، فَكَمْ مِنْ بَلَاءٍ أَرَادَتْهُ بِكَ وَنَازَعَتْكَ إِلَيْهِ، وَهَمَمْتَ بِهِ أَوْ فَعَلْتَهُ، فَنَبَّهَكَ اللّٰهُ عَزَّ وَجَلَّ عَلَيْهِ، فَتَرَكْتَهُ وَلَمْ تَرْكَبْهُ، وَمَا رَكِبْتَ مِنْهُ نَدِمْتَ عَلَيْهِ وَتُبْتَ إِلَيْهِ.
Fa-al-ʿaduwwu al-ladhī ʾarāda makīdataka nafsuka, wa-al-ladhī ʾayqaẓaka wa-nabbahaka rabbuka ʿazza wa-jalla, fa-kam min balāʾin ʾarādathu bika wa-nāzaʿatka ʾilayhi, wa-hamamta bihi ʾaw faʿaltahu, fa-nabbahaka Allāhu ʿazza wa-jalla ʿalayhi, fa-taraktahu wa-lam tarkabhu, wa-mā rakibta minhu nadimta ʿalayhi wa-tubta ʾilayhi.
The enemy who intended to plot against you is your self, and the one who woke and alerted you is your Lord, mighty and majestic. How many an affliction your self wished upon you and pulled you toward, which you contemplated or committed, did God, mighty and majestic, alert you to, so that you abandoned it and did not engage in it! Whatever of it you had committed, you regretted and turned to Him in repentance for it.
فَإِنْ عَرَفْتَهَا ازْدَدْتَ لِلّٰهِ عَزَّ وَجَلَّ حُبًّا وَمَوَدَّةً، وَلَهَا بُغْضًا وَمَقْتًا، وَعَلَى اللّٰهِ عَزَّ وَجَلَّ تَوَكُّلًا وَثِقَةً، وَمِنْهَا إِيَاسًا، وَإِلَى اللّٰهِ عَزَّ وَجَلَّ طُمَأْنِينَةً، وَمِنْهَا حَذَرًا وَوَجَلًا، وَلَمْ تُعْجَبْ بِمَا عَمِلْتَهُ، وَلَمْ تُضِفْهُ إِلَى نَفْسِكَ، إِذَا كَانَتْ مَحَبَّتُهَا فِي خِلَافِ مَا عَمِلْتَ مِنَ الْخَيْرِ، وَمَحَبَّتُهَا فِيمَا تَرَكْتَ مِنَ الشَّرِّ،
Fa-ʾin ʿaraftahā izdadta li-llāhi ʿazza wa-jalla ḥubban wa-mawaddatan, wa-lahā bughḍan wa-maqtan, wa-ʿalā Allāhi ʿazza wa-jalla tawakkulan wa-thiqatan, wa-minhā ʾiyāsan, wa-ilā Allāhi ʿazza wa-jalla ṭumaʾnīnatan, wa-minhā ḥadharan wa-wajalan, wa-lam tuʿjab bi-mā ʿamiltahu, wa-lam tuḍifhu ʾilā nafsika, ʾidhā kānat maḥabbatuhā fī khilāfi mā ʿamilta mina al-khayri, wa-maḥabbatuhā fīmā tarakta mina al-sharri,
If you know it, you will grow in love and affection for God, mighty and majestic, in hatred and abhorrence for your self, in trust and confidence in God, mighty and majestic, in giving up hope of your self, in reassurance in turning to God, mighty and majestic, and in caution and apprehension toward your self. You will not admire what you have done or attribute it to your self, since what it loves is contrary to the good you have done, and what it loves is the evil you have left,
وَلَوْ تُرِكَتْ إِلَى مَحَبَّتِهَا صَارَتْ إِلَيْهَا. فَالَّذِي أَيْقَظَكَ وَأَعَانَكَ عَلَى خِلَافِ مَحَبَّتِهَا غَيْرُهَا، وَهُوَ اللّٰهُ عَزَّ وَجَلَّ.
Wa-law turikat ʾilā maḥabbatihā ṣārat ʾilayhā. Fa-al-ladhī ʾayqaẓaka wa-ʾaʿānaka ʿalā khilāfi maḥabbatihā ghayruhā, wa-huwa Allāhu ʿazza wa-jalla.
and if it were left to what it loves, it would turn to it. The One who woke you and helped you oppose what it loves is other than your self: He is God, mighty and majestic.
فَاعْرِفْهُ عَزَّ وَجَلَّ، وَاعْرِفْهَا، فَإِنَّكَ إِنْ عَرَفْتَهَا صَدَقْتَهَا، وَإِنْ صَدَقْتَهَا وَلَمْ تُدَاهِنْهَا وَلَمْ تَمِلْ مَعَ هَوَاهَا؛ صَدَقْتَ اللّٰهَ عَزَّ وَجَلَّ وَاتَّقَيْتَهُ، وَأَنَبْتَ إِلَيْهِ وَوَثِقْتَ بِهِ.
Fa-iʿrifhu ʿazza wa-jalla, wa-iʿrifhā, fa-innaka ʾin ʿaraftahā ṣadaqtahā, wa-ʾin ṣadaqtahā wa-lam tudāhinhā wa-lam tamil maʿa hawāhā; ṣadaqta Allāha ʿazza wa-jalla wa-ittaqaytahu, wa-ʾanabta ʾilayhi wa-wathiqta bihi.
Know Him, mighty and majestic, and know your self. If you know it, you will be truthful with it. If you are truthful with it, neither indulging it nor following its desire, you will be true to God, mighty and majestic, revere Him, turn penitently to Him, and trust Him.
Source page 410
فَاتَّهِمْ مَا خَفَّ عَلَيْهَا مِنَ الْخَيْرِ مِنْ غَيْرِ أَنْ يَنْقَطِعَ مِنْكَ الرَّجَاءُ، فَيَدْخُلَكَ الْإِيَاسُ وَالْقُنُوطُ، وَلَكِنِ اتَّهِمْ وَفَتِّشْ، وَإِنْ لَمْ تَعْلَمْ شَيْئًا فَاحْمَدِ اللّٰهَ عَزَّ وَجَلَّ وَكُنْ وَجِلًا أَنْ يَكُونَ قَدْ كَانَ مِنْهَا مَا يَكْرَهُ اللّٰهُ عَزَّ وَجَلَّ، فَلَمْ تَذْكُرْهُ لِغَلَبَةِ هَوَاهَا، وَأَحْصَاهُ مَلِيكُهَا عَلَيْهَا، مَعَ الْأَمَلِ فِي اللّٰهِ عَزَّ وَجَلَّ أَنْ يَقْبَلَ مِنْكَ مَا عَلِمْتَ.
Fa-ittahim mā khaffa ʿalayhā mina al-khayri min ghayri ʾan yanqaṭiʿa minka al-rajāʾu, fa-yadkhulaka al-ʾiyāsu wa-al-qunūṭu, wa-lākini ittahim wa-fattish, wa-ʾin lam taʿlam shayʾan fa-iḥmadi Allāha ʿazza wa-jalla wa-kun wajilan ʾan yakūna qad kāna minhā mā yakrahu Allāhu ʿazza wa-jalla, fa-lam tadhkurhu li-ghalabati hawāhā, wa-ʾaḥṣāhu malīkuhā ʿalayhā, maʿa al-ʾamali fī Allāhi ʿazza wa-jalla ʾan yaqbala minka mā ʿalimta.
Be suspicious of the good that comes easily to it, without letting hope leave you so that despair and hopelessness enter you. Instead, suspect and investigate. If you discover nothing, praise God, mighty and majestic, yet remain apprehensive that your self may have done something God, mighty and majestic, dislikes which you did not remember because its desire prevailed, while its Sovereign recorded it against it. At the same time, hope in God, mighty and majestic, that He will accept from you what you know of your deeds.
وَإِنْ كَانَ مِنْكَ أَمْرٌ مِمَّا يَكْرَهُ فِيمَا عَمِلْتَ رَجَوْتَ الْعَفْوَ عَنْهُ، وَلَمْ تَتْرُكِ الْوَجَلَ وَالْإِشْفَاقَ مِنْ أَلَّا يَعْفُوَ عَنْكَ، وَتَرْجُو بِذَلِكَ الْوَجَلِ الْعَفْوَ عَنْكَ وَالصَّفْحَ؛ لِأَنَّ مَنْ خَافَ أَنْ لَا يُعْفَى عَنْهُ بِصِدْقٍ مِنْهُ عُفِيَ عَنْهُ، وَمَنْ أَمِنَ وَاغْتَرَّ اسْتَوْجَبَ أَنْ لَا يُعْفَى عَنْهُ.
Wa-ʾin kāna minka ʾamrun mimmā yakrahu fīmā ʿamilta rajawta al-ʿafwa ʿanhu, wa-lam tatruki al-wajala wa-al-ʾishfāqa min ʾallā yaʿfuwa ʿanka, wa-tarjū bi-dhālika al-wajali al-ʿafwa ʿanka wa-al-ṣafḥa; li-ʾanna man khāfa ʾan lā yuʿfā ʿanhu bi-ṣidqin minhu ʿufiya ʿanhu, wa-man amina wa-ightarra istawjaba ʾan lā yuʿfā ʿanhu.
If something He dislikes has come from you in what you have done, hope for pardon for it, without abandoning apprehension and fear that He may not pardon you. Through that apprehension, hope to be pardoned and forgiven. For anyone who sincerely fears that he will not be pardoned is pardoned, while anyone who feels secure and deceives himself deserves not to be pardoned.
فَاحْذَرْهَا وَفَتِّشْهَا وَخَاصِمْهَا، كَمَا يُخَاصَمُ الْخَصْمُ الظَّلُومُ الْخَائِنُ الْمُوَارِبُ، الْبَلِيغُ فِي حُجَّتِهِ، الْمُزَخْرِفُ الْقَوْلَ الْبَاطِلَ بِشِدَّةِ بَيَانِهِ، حَتَّى تُقِيمَ عَلَيْهِ الْبَيِّنَاتِ الْعَادِلَةَ وَتُفَتِّشَهُ، حَتَّى إِذَا قَامَتْ عَلَيْهِ الْبَيِّنَةُ أَوْ فُتِّشَ فَأُصِيبَ مَعَهُ السَّرِقَةُ انْقَطَعَتْ حُجَّتُهُ، وَأَذْعَنَ وَأَقَرَّ، فَإِنْ أَبَى أَنْ يُؤَدِّيَ الْحَقَّ الَّذِي اعْتَرَفَ بِهِ أَوْ قَامَتْ عَلَيْهِ الْبَيِّنَةُ، رَفَعْتَهُ إِلَى مَوْضِعِ الْحُكْمِ،
Fa-iḥdharhā wa-fattishhā wa-khāṣimhā, ka-mā yukhāṣamu al-khaṣmu al-ẓalūmu al-khāʾinu al-muwāribu, al-balīghu fī ḥujjatihi, al-muzakhrifu al-qawla al-bāṭila bi-shiddati bayānihi, ḥattā tuqīma ʿalayhi al-bayyināti al-ʿādilata wa-tufattishahu, ḥattā ʾidhā qāmat ʿalayhi al-bayyinatu ʾaw futtisha fa-ʾuṣība maʿahu al-sariqatu inqaṭaʿat ḥujjatuhu, wa-ʾadhʿana wa-ʾaqarra, fa-ʾin ʾabā ʾan yuʾaddiya al-ḥaqqa al-ladhī iʿtarafa bihi ʾaw qāmat ʿalayhi al-bayyinatu, rafaʿtahu ʾilā mawḍiʿi al-ḥukmi,
Beware of it, search it, and dispute with it as one disputes with an unjust, treacherous, evasive opponent who is eloquent in his argument and embellishes false speech with the force of his expression. Establish just evidence against him and search him, until the evidence is established against him or he is searched and stolen property is found in his possession. Then his argument collapses, and he yields and confesses. If he refuses to render the right he has acknowledged or that the evidence has established against him, you take him to the place of judgment,
فَحُكِمَ عَلَيْهِ بِالْحَبْسِ وَالضَّرْبِ، فَإِذَا نَظَرَ إِلَى ذَلِكَ وَعَلِمَ أَنَّهُ يَمْتَنِعُ أَنْ يُعْطِيَ أَقَلَّ مِمَّا يُنَالُ مِنْهُ، وَأَنْ يُؤْخَذَ مِنْهُ أَكْثَرُ مِمَّا يَمْتَنِعُ مِنْهُ، أَعْطَى الْحَقَّ وَرَدَّ الظُّلْمَ.
Fa-ḥukima ʿalayhi bi-al-ḥabsi wa-al-ḍarbi, fa-ʾidhā naẓara ʾilā dhālika wa-ʿalima ʾannahu yamtaniʿu ʾan yuʿṭiya ʾaqalla mimmā yunālu minhu, wa-ʾan yuʾkhadha minhu aktharu mimmā yamtaniʿu minhu, ʾaʿṭā al-ḥaqqa wa-radda al-ẓulma.
and he is sentenced to imprisonment and beating. When he considers this and realizes that what he refuses to give is less than what will be exacted from him, and that more will be taken from him than what he withholds, he renders what is due and makes restitution for his injustice.
وَكَذَلِكَ فَخَاصِمْهَا بِالْكِتَابِ وَالسُّنَّةِ، وَأَقِمْ عَلَيْهَا الْحُجَّةَ، وَفَتِّشْهَا عَنْ عُيُوبِهَا، وَذَكِّرْهَا خُبْثَهَا وَكَذِبَهَا، حَتَّى إِذَا أَذْعَنَتْ بِالْإِقْرَارِ وَالِاعْتِرَافِ بِالْحَقِّ، وَانْقَطَعَتْ مَعَاذِيرُهَا وَمُوَارَبَتُهَا وَحُجَجُهَا الْكَاذِبَةُ، فَإِنِ انْقَادَتْ إِلَى الْحَقِّ، وَإِلَّا فَارْفَعْ وَهْمَهَا إِلَى النَّارِ، وَهِيَ السِّجْنُ وَالْعَذَابُ، فَتَوَهَّمْ شِدَّةَ عَذَابِهَا وَأَنَّهُ وَاجِبٌ عَلَيْهَا، فَإِذَا رَأَتْهُ بِبَصَرِ الْعَقْلِ وَعَيْنِ الْيَقِينِ وَهَاجَ مِنْهَا الْخَوْفُ؛
Wa-kadhālika fa-khāṣimhā bi-al-kitābi wa-al-sunnati, wa-ʾaqim ʿalayhā al-ḥujjata, wa-fattishhā ʿan ʿuyūbihā, wa-dhakkirhā khubthahā wa-kadhibahā, ḥattā ʾidhā ʾadhʿanat bi-al-ʾiqrāri wa-al-iʿtirāfi bi-al-ḥaqqi, wa-inqaṭaʿat maʿādhīruhā wa-muwārabatuhā wa-ḥujajuhā al-kādhibatu, fa-ʾini inqādat ʾilā al-ḥaqqi, wa-illā fa-irfaʿ wahmahā ʾilā al-nāri, wa-hiya al-sijnu wa-al-ʿadhābu, fa-tawahham shiddata ʿadhābihā wa-ʾannahu wājibun ʿalayhā, fa-ʾidhā raʾathu bi-baṣari al-ʿaqli wa-ʿayni al-yaqīni wa-hāja minhā al-khawfu;
Likewise, dispute with your self by means of the Book and the Sunna. Establish the argument against it, search it for its faults, and remind it of its malice and lies, until it yields by confessing and acknowledging the truth and its excuses, evasions, and false arguments collapse. If it submits to the truth, well and good. Otherwise, raise its imagination to the Fire, which is imprisonment and torment. Imagine the severity of its torment and that your self is liable to it. When it sees this with the intellect's sight and the eye of certainty, and fear is stirred within it,
Source page 411
لَمْ تَتَمَالَكْ بِالْإِذْعَانِ وَالنَّدَمِ وَالْعَزْمِ، وَانْقَادَتْ إِلَى الْحَقِّ، لِمَا عَايَنَتْ وَعَلِمَتْ أَنَّهُ يُؤْخَذُ مِنْهَا أَكْثَرُ مِمَّا تَنَالُ.
Lam tatamālak bi-al-ʾidhʿāni wa-al-nadami wa-al-ʿazmi, wa-inqādat ʾilā al-ḥaqqi, li-mā ʿāyanat wa-ʿalimat ʾannahu yuʾkhadhu minhā aktharu mimmā tanālu.
it cannot hold back from yielding, remorse, and resolve, and it submits to the truth because of what it has seen and its knowledge that more will be taken from it than it gains.
ثُمَّ احْذَرْهَا أَيْضًا بَعْدَ ذَلِكَ أَنْ تُنَازِعَ إِلَى مَا تَرَكَتْ فَتَرُدَّكَ غَادِرًا، فَإِنْ نَازَعَتْكَ فَأَقِمْ عَلَيْهَا الْحُجَّةَ، وَأَرِهَا الْعَذَابَ، وَرَجِّهَا بِالتَّرْكِ الثَّوَابَ، وَأَرِهَا إِيَّاهُ بِمُشَاهَدَةِ الْيَقِينِ، وَاسْتَعِنْ بِاللّٰهِ عَزَّ وَجَلَّ عَلَيْهَا، وَتَوَكَّلْ عَلَيْهِ ثِقَةً بِهِ، وَأَحْسِنْ بِهِ الظَّنَّ، وَايْأَسْ مِنْهَا أَنْ يَكُونَ مِنْهَا خَيْرٌ، إِنْ وَكَلَكَ اللّٰهُ عَزَّ وَجَلَّ إِلَيْهَا، فَتَوَكَّلْ عَلَيْهِ،
Thumma iḥdharhā ʾayḍan baʿda dhālika ʾan tunāziʿa ʾilā mā tarakat fa-taruddaka ghādiran, fa-ʾin nāzaʿatka fa-ʾaqim ʿalayhā al-ḥujjata, wa-ʾarihā al-ʿadhāba, wa-rajjihā bi-al-tarki al-thawāba, wa-ʾarihā ʾiyyāhu bi-mushāhadati al-yaqīni, wa-istaʿin bi-Allāhi ʿazza wa-jalla ʿalayhā, wa-tawakkal ʿalayhi thiqatan bihi, wa-ʾaḥsin bihi al-ẓanna, wa-iyʾas minhā ʾan yakūna minhā khayrun, ʾin wakalaka Allāhu ʿazza wa-jalla ʾilayhā, fa-tawakkal ʿalayhi,
Even after this, beware lest it struggle toward what it has left and turn you into a betrayer. If it contends with you, establish the argument against it, show it the punishment, and encourage it to hope for reward through renunciation. Show it that reward with the vision of certainty. Seek God's help against it, mighty and majestic; trust in Him with confidence in Him, and think well of Him. Give up any hope that good will come from your self if God, mighty and majestic, leaves you to it. Put your trust in Him,
وَمِنْهَا فَلْيَنْقَطِعْ رَجَاؤُكَ وَأَمَلُكَ.
Wa-minhā fa-l-yanqaṭiʿ rajāʾuka wa-ʾamaluka.
and let your hope and expectation of your self come to an end.
Source page 413
كِتَابُ الْعُجْبِ
Kitābu al-ʿujbi
Book on Self-Admiration
Source page 415
بَابُ مَا يُؤَدِّي إِلَيْهِ مَعْرِفَةُ النَّفْسِ وَشَرْحِ الْعُجْبِ وَالْإِدْلَالِ بِالْعَمَلِ
Bābu mā yuʾaddī ʾilayhi maʿrifatu al-nafsi wa-sharḥi al-ʿujbi wa-al-ʾidlāli bi-al-ʿamali
Chapter on What Knowledge of the Self Leads To, and an Explanation of Self-Admiration and Presumption Based on Deeds
قُلْتُ: قَدْ عَرَّفْتَنِي نَفْسِي وَحَذِرْتُهَا، فَأَخْبِرْنِي مَا الَّذِي يُؤَدِّي إِلَيْهِ مَعْرِفَتُهَا؛ بَعْدَ وَصْفِكَ الرِّيَاءَ وَأَسْبَابَهُ، وَلَمْ يَكُنْ بِي عَنْهُ غِنًى؟ وَإِنْ عَرَفْتُهَا فَمَا يَنْفَعُنِي أَنْ أَعْرِفَ عَدُوِّي وَلَا أَعْرِفَ مَكَائِدَهُ وَلَا يَكُونَ مَعِي آلَةٌ لِمُجَاهَدَتِهِ، فَأَخْبِرْنِي بِالْعُجْبِ مَا هُوَ، وَفِيمَا هُوَ، وَفِيمَا يُنْفَى وَيُتَّقَى؟
Qultu: qad ʿarraftanī nafsī wa-ḥadhirtuhā, fa-ʾakhbirnī mā al-ladhī yuʾaddī ʾilayhi maʿrifatuhā; baʿda waṣfika al-riyāʾa wa-ʾasbābahu, wa-lam yakun bī ʿanhu ghinan? Wa-ʾin ʿaraftuhā fa-mā yanfaʿunī ʾan ʾaʿrifa ʿaduwwī wa-lā ʾaʿrifa makāʾidahu wa-lā yakūna maʿī ʾālatun li-mujāhadatihi, fa-ʾakhbirnī bi-al-ʿujbi mā huwa, wa-fī-mā huwa, wa-fī-mā yunfā wa-yuttaqā?
I said: You have made me acquainted with my self, and I have become wary of it. Tell me what knowing it leads to, after your description of ostentation and its causes, which I could not do without. Even if I know it, what benefit is there in knowing my enemy without knowing his schemes or possessing the means to struggle against him? Tell me about self-admiration: what is it, what does it concern, and in what way is it banished and guarded against?
قَالَ: إِنَّكَ سَأَلْتَ عَنْ آفَةٍ فِي كَثِيرٍ مِنَ الْعِبَادِ عَظِيمَةٍ، مُعَمِّيَةٍ عَلَيْهِمْ ذُنُوبَهُمْ وَمُزَيِّنَةٍ لَهُمْ خَطَأَهُمْ وَزَلَلَهُمْ، لِأَنَّ الْعُجْبَ يُعْمِي الْقَلْبَ، حَتَّى يَرَى الْمُعْجَبُ أَنَّهُ مُحْسِنٌ وَهُوَ مُسِيءٌ، وَأَنَّهُ نَاجٍ وَهُوَ هَالِكٌ، وَأَنَّهُ مُصِيبٌ وَهُوَ مُخْطِئٌ، وَلَا يَلْبَثُ صَاحِبُهُ الْمُعْتَقِدُ لَهُ أَنْ يَرْكَنَ إِلَى الْغِرَّةِ، فَيَسْتَصْغِرَ مَا عَلِمَ بِهِ مِنْ ذُنُوبِهِ وَزَلَلِهِ، وَيَنْسَى كَثِيرًا مِنْهَا،
Qāla: ʾinnaka saʾalta ʿan ʾāfatin fī kathīrin mina al-ʿibādi ʿaẓīmatin, muʿammiyatin ʿalayhim dhunūbahum wa-muzayyinatin lahum khaṭaʾahum wa-zalalahum, li-ʾanna al-ʿujba yuʿmī al-qalba, ḥattā yarā al-muʿjabu ʾannahu muḥsinun wa-huwa musīʾun, wa-ʾannahu nājin wa-huwa hālikun, wa-ʾannahu muṣībun wa-huwa mukhṭiʾun, wa-lā yalbathu ṣāḥibuhu al-muʿtaqidu lahu ʾan yarkana ʾilā al-ghirrati, fa-yastaṣghira mā ʿalima bihi min dhunūbihi wa-zalalihi, wa-yansā kathīran minhā,
He said: You have asked about a grave affliction found in many servants, which conceals their sins from them and makes their errors and lapses attractive to them. Self-admiration blinds the heart until the self-admiring person considers himself virtuous when he is doing wrong, saved when he is perishing, and correct when he is mistaken. The person who embraces it soon settles into self-deception, belittles the sins and lapses he knows about, and forgets many of them,
وَيَعْمَى عَلَيْهِ أَكْثَرُهَا، حَتَّى لَا يَظُنَّهُ ذَنْبًا، فَيَسْتَكْثِرُ عَمَلَهُ، فَيَغْتَرُّ بِهِ، فَيَقِلُّ خَوْفُهُ، وَيَشْتَدُّ بِاللّٰهِ عَزَّ وَجَلَّ غِرَّتُهُ، بَلْ قَدْ يَخْرُجُ صَاحِبُهُ بِهِ إِلَى الْكَذِبِ عَلَى اللّٰهِ عَزَّ وَجَلَّ وَهُوَ يَرَى أَنَّهُ عَلَيْهِ صَادِقٌ، وَإِلَى الضَّلَالَةِ وَهُوَ يَرَى أَنَّهُ مُهْتَدٍ.
Wa-yaʿmā ʿalayhi ʾaktharuhā, ḥattā lā yaẓunnahu dhanban, fa-yastakthiru ʿamalahu, fa-yaghtarru bihi, fa-yaqillu khawfuhu, wa-yashtaddu bi-Allāhi ʿazza wa-jalla ghirratuhu, bal qad yakhruju ṣāḥibuhu bihi ʾilā al-kadhibi ʿalā Allāhi ʿazza wa-jalla wa-huwa yarā ʾannahu ʿalayhi ṣādiqun, wa-ilā al-ḍalālati wa-huwa yarā ʾannahu muhtadin.
while most are hidden from him, so that he does not think of such conduct as sinful. He regards his deeds as abundant, is deceived by them, and grows less fearful, while his self-deception concerning God, mighty and majestic, intensifies. Indeed, self-admiration may lead its possessor to lie about God, mighty and majestic, while he thinks he is speaking truthfully about Him, and into misguidance while he thinks himself guided.
فَبِالْعُجْبِ هَلَكَ أَئِمَّةُ الضَّلَالَةِ، وَبِالْعُجْبِ تَكَبَّرَ الْمُتَكَبِّرُونَ، وَافْتَخَرَ الْمُفْتَخِرُونَ، وَاخْتَالَ الْمُخْتَالُونَ، وَبِهِ هَلَاكُ آخِرِ هَذِهِ الْأُمَّةِ.
Fa-bi-al-ʿujbi halaka ʾaʾimmatu al-ḍalālati, wa-bi-al-ʿujbi takabbara al-mutakabbirūna, wa-iftakhara al-muftakhirūna, wa-ikhtāla al-mukhtālūna, wa-bihi halāku ākhiri hādhihi al-ummati.
Through self-admiration the leaders of misguidance perished; through self-admiration the arrogant became arrogant, the boastful boasted, and the conceited strutted. Through it the latter part of this community will perish.
وَمِمَّا يَدُلُّكَ عَلَى ذَلِكَ قَوْلُ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ - وَذَكَرَ آخِرَ هَذِهِ الْأُمَّةِ - فَقَالَ لِأَبِي ثَعْلَبَةَ: «إِذَا رَأَيْتَ شُحًّا مُطَاعًا، وَهَوًى مُتَّبَعًا، وَإِعْجَابَ كُلِّ ذِي رَأْيٍ بِرَأْيِهِ؛ فَعَلَيْكَ نَفْسَكَ».
Wa-mimmā yadulluka ʿalā dhālika qawlu al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama - wa-dhakara ʾākhira hādhihi al-ummati - fa-qāla li-ʾAbī Thaʿlabata: «ʾIdhā raʾayta shuḥḥan muṭāʿan, wa-hawan muttabaʿan, wa-ʾiʿjāba kulli dhī raʾyin bi-raʾyihi; fa-ʿalayka nafsaka».
Among the indications of this are the words of the Prophet, may God bless him and grant him peace, when he mentioned the latter part of this community and said to Abū Thaʿlaba: “When you see avarice obeyed, desire followed, and every opinion-holder admiring his own opinion, attend to yourself.”
Source page 416
وَقَالَ أَبُو الدَّرْدَاءِ: «ثَلَاثٌ مُنْجِيَاتٌ، وَثَلَاثٌ مُهْلِكَاتٌ. فَأَمَّا الْمُهْلِكَاتُ فَهَوًى مُتَّبَعٌ، وَشُحٌّ مُطَاعٌ، وَإِعْجَابُ الْمَرْءِ بِنَفْسِهِ».
Wa-qāla ʾAbū al-Dardāʾi: «Thalāthun munjiyātun, wa-thalāthun muhlikātun. Fa-ʾammā al-muhlikātu fa-hawan muttabaʿun, wa-shuḥḥun muṭāʿun, wa-ʾiʿjābu al-marʾi bi-nafsihi».
Abū al-Dardāʾ said: “Three things bring salvation, and three bring destruction. The destructive things are desire that is followed, avarice that is obeyed, and a person's admiration for himself.”
وَرُوِيَ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «ثَلَاثٌ مُهْلِكَاتٌ: شُحٌّ مُطَاعٌ، وَهَوًى مُتَّبَعٌ، وَإِعْجَابُ الْمَرْءِ بِنَفْسِهِ».
Wa-ruwiya ʿan ʾAbī Hurayrata ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾannahu qāla: «Thalāthun muhlikātun: shuḥḥun muṭāʿun, wa-hawan muttabaʿun, wa-ʾiʿjābu al-marʾi bi-nafsihi».
It is related from Abū Hurayra, from the Prophet, may God bless him and grant him peace, that he said: “Three things bring destruction: avarice that is obeyed, desire that is followed, and a person's admiration for himself.”
وَقَالَ عُمَرُ رَضِيَ اللّٰهُ عَنْهُ مِثْلَ ذَلِكَ، فَدَلُّوا بِذَلِكَ أَنَّ فِيهِ الْهَلَاكَ.
Wa-qāla ʿUmaru raḍiya Allāhu ʿanhu mithla dhālika, fa-dallū bi-dhālika ʾanna fīhi al-halāka.
ʿUmar, may God be pleased with him, said the same. By this they showed that self-admiration brings destruction.
وَقَالَ ابْنُ مَسْعُودٍ رَضِيَ اللّٰهُ عَنْهُ: الْهَلَاكُ فِي اثْنَيْنِ: الْقُنُوطِ وَالْعُجْبِ.
Wa-qāla ibnu Masʿūdin raḍiya Allāhu ʿanhu: al-halāku fī ithnayni: al-qunūṭi wa-al-ʿujbi.
Ibn Masʿūd, may God be pleased with him, said: “Destruction lies in two things: despair and self-admiration.”
وَصَدَقَ رَحِمَهُ اللّٰهُ، فَإِنَّ الْإِنْسَانَ إِذَا أُعْجِبَ لَمْ يَفْطَنْ لِذُنُوبِهِ، وَمَا فَطِنَ بِهِ مِنْ ذُنُوبِهِ اسْتَصْغَرَهُ، وَمَا لَمْ يَفْطَنْ لَهُ لَمْ يَرَ أَنَّهُ يَنْبَغِي أَنْ يَتُوبَ مِنْهُ، وَمَا اسْتَصْغَرَهُ لَمْ يُفْزِعْهُ فَيُقْلِعَ عَنْهُ، فَيُقِيمُ عَلَى ذُنُوبِهِ فَيَهْلِكُ.
Wa-ṣadaqa raḥimahu Allāhu, fa-ʾinna al-ʾinsāna ʾidhā ʾuʿjiba lam yafṭan li-dhunūbihi, wa-mā faṭina bihi min dhunūbihi istaṣgharahu, wa-mā lam yafṭan lahu lam yara ʾannahu yanbaghī ʾan yatūba minhu, wa-mā istaṣgharahu lam yufziʿhu fa-yuqliʿa ʿanhu, fa-yuqīmu ʿalā dhunūbihi fa-yahliku.
He spoke truly, may God have mercy on him. When a person becomes self-admiring, he fails to notice his sins. Whatever sins he does notice, he belittles. Whatever he fails to notice, he does not think he needs to repent of. Whatever he belittles does not frighten him enough to make him stop. He therefore persists in his sins and perishes.
Source page 417
وَإِذَا عَرَفَ كَثْرَةَ ذُنُوبِهِ وَاسْتَعْظَمَهَا، ثُمَّ قَنَطَ، لَمْ يَرَ أَنَّهُ يُقْبَلُ مِنْهُ التَّوْبَةُ، فَأَقَامَ عَلَيْهَا، فَأَمْسَكَ عَنِ الْعَمَلِ لِلّٰهِ عَزَّ وَجَلَّ بِالطَّاعَةِ فَيَهْلِكُ.
Wa-ʾidhā ʿarafa kathrata dhunūbihi wa-istaʿẓamahā, thumma qanaṭa, lam yara ʾannahu yuqbalu minhu al-tawbatu, fa-ʾaqāma ʿalayhā, fa-ʾamsaka ʿani al-ʿamali li-llāhi ʿazza wa-jalla bi-al-ṭāʿati fa-yahliku.
When he recognizes how numerous his sins are and considers them grave, but then despairs, he does not believe that his repentance will be accepted. He therefore persists in them and refrains from acting in obedience to God, mighty and majestic, and so perishes.
فَدَلَّ ابْنُ مَسْعُودٍ بِقَوْلِهِ هَذَا: أَنَّ فِي الْعُجْبِ الْهَلَاكَ، لِأَنَّهُ إِذَا أُعْجِبَ زَكَّى نَفْسَهُ، فَإِذَا زَكَّاهَا لَمْ يَتَّهِمْهَا، وَلَمْ تَعْظُمْ عَلَيْهِ مُخَالَفَتُهَا أَمْرَ رَبِّهَا، وَظَنَّ أَنَّهَا نَاجِيَةٌ.
Fa-dalla ibnu Masʿūdin bi-qawlihi hādhā: ʾanna fī al-ʿujbi al-halāka, li-ʾannahu ʾidhā ʾuʿjiba zakkā nafsahu, fa-ʾidhā zakkāhā lam yattahimhā, wa-lam taʿẓum ʿalayhi mukhālafatuhā amra rabbihā, wa-ẓanna annahā nājiyatun.
With these words, Ibn Masʿūd showed that self-admiration brings destruction. When a person admires himself, he pronounces his self pure. Once he has pronounced it pure, he does not suspect it; its disobedience to its Lord's command does not seem grave to him, and he thinks it will be saved.
أَلَا تَرَى إِلَى قَوْلِ اللّٰهِ عَزَّ وَجَلَّ: فَلَا تُزَكُّوا أَنْفُسَكُمْ.
A-lā tarā ʾilā qawli Allāhi ʿazza wa-jalla: fa-lā tuzakkū ʾanfusakum.
Do you not see the words of God, mighty and majestic: “Do not declare yourselves pure”?
قِيلَ فِي التَّفْسِيرِ: لَا تُبَرِّئُوهَا. فَكَيْفَ يَتَّهِمُهَا وَهِيَ عِنْدَهُ بَرِيئَةٌ فَإِذَا لَمْ يَتَّهِمْهَا كَيْفَ يَفْطَنُ لِعُيُوبِهَا؟
Qīla fī al-tafsīri: lā tubarriʾūhā. Fa-kayfa yattahimuhā wa-hiya ʿindahu barīʾatun fa-ʾidhā lam yattahimhā kayfa yafṭanu li-ʿuyūbihā?
It has been said in interpretation: “Do not declare them innocent.” How can he suspect his self when he considers it innocent? If he does not suspect it, how can he notice its faults?
وَقَوْلُهُ جَلَّ ثَنَاؤُهُ: فَلَا تُزَكُّوا أَنْفُسَكُمْ قَالَ زَيْدُ بْنُ أَسْلَمَ: لَا تُبَرِّئُوهَا.
Wa-qawluhu jalla thanāʾuhu: fa-lā tuzakkū ʾanfusakum qāla Zaydu ibnu ʾAslama: lā tubarriʾūhā.
Concerning His words, exalted is His praise, “Do not declare yourselves pure,” Zayd ibn Aslam said: “Do not declare them innocent.”
وَقَالَ ابْنُ جُرَيْجٍ: يَقُولُ لَا تَعْمَلُوا بِالْمَعَاصِي وَتَقُولُوا: نَعْمَلُ بِالطَّاعَةِ، وَقَالَ مُطَرِّفٌ: لَأَنْ أَبِيتَ نَائِمًا وَأُصْبِحَ نَادِمًا أَحَبُّ إِلَيَّ مِنْ أَنْ أَبِيتَ قَائِمًا وَأُصْبِحَ مُعْجَبًا.
Wa-qāla ibnu Jurayjin: yaqūlu lā taʿmalū bi-al-maʿāṣī wa-taqūlū: naʿmalu bi-al-ṭāʿati, wa-qāla Muṭarrifun: la-ʾan ʾabīta nāʾiman wa-ʾuṣbiḥa nādiman ʾaḥabbu ʾilayya min ʾan ʾabīta qāʾiman wa-ʾuṣbiḥa muʿjaban.
Ibn Jurayj said: “He is saying: Do not commit acts of disobedience and say, ‘We act in obedience.’” Muṭarrif said: “I would rather spend the night asleep and rise remorseful than spend the night in prayer and rise admiring myself.”
فَيَجْمَعُ الْعُجْبُ خِصَالًا شَتَّى: يُعَمَّى عَلَيْهِ كَثِيرٌ مِنْ ذُنُوبِهِ، وَيَنْسَى مِمَّا لَمْ يُعَمَّ عَلَيْهِ مِنْهَا أَكْثَرَهَا، وَمَا ذَكَرَ مِنْهَا كَانَ لَهُ مُسْتَصْغِرًا، وَتَعْمَى عَلَيْهِ أَخْطَاؤُهُ وَقَوْلُهُ بِغَيْرِ الْحَقِّ، وَيُخْرِجُهُ ذَلِكَ إِلَى الْكِبْرِ وَالتَّعْظِيمِ عَلَى الْعِبَادِ، وَيَغْتَرُّ بِاللّٰهِ عَزَّ وَجَلَّ وَيُدِلُّ عَلَيْهِ بِعَمَلِهِ وَعِلْمِهِ،
Fa-yajmaʿu al-ʿujbu khiṣālan shattā: yuʿammā ʿalayhi kathīrun min dhunūbihi, wa-yansā mimmā lam yuʿamma ʿalayhi minhā ʾaktharahā, wa-mā dhakara minhā kāna lahu mustaṣghiran, wa-taʿmā ʿalayhi ʾakhṭāʾuhu wa-qawluhu bi-ghayri al-ḥaqqi, wa-yukhrijuhu dhālika ʾilā al-kibri wa-al-taʿẓīmi ʿalā al-ʿibādi, wa-yaghtarru bi-Allāhi ʿazza wa-jalla wa-yudillu ʿalayhi bi-ʿamalihi wa-ʿilmihi,
Self-admiration thus combines many traits: many of a person's sins are concealed from him; of those not concealed from him, he forgets most; and whatever he remembers, he belittles. His errors and untruthful speech are hidden from him. This leads him to arrogance and self-exaltation over other servants. He deceives himself concerning God, mighty and majestic, and presumes upon Him because of his deeds and knowledge,
حَتَّى كَأَنَّ لَهُ مِنَّةً عَلَى رَبِّهِ عَزَّ وَجَلَّ فَحِينَئِذٍ يَنْقَطِعُ عَنِ اللّٰهِ عَزَّ وَجَلَّ عِصْمَتُهُ، وَيَكِلُهُ إِلَى نَفْسِهِ، فَيَرَى أَنَّهُ مِنَ الْمُحْسِنِينَ وَهُوَ عِنْدَ اللّٰهِ مِنَ الظَّالِمِينَ الْفَاسِقِينَ.
Ḥattā ka-ʾanna lahu minnatan ʿalā rabbihi ʿazza wa-jalla fa-ḥīnaʾidhin yanqaṭiʿu ʿani Allāhi ʿazza wa-jalla ʿiṣmatuhu, wa-yakiluhu ʾilā nafsihi, fa-yarā ʾannahu mina al-muḥsinīna wa-huwa ʿinda Allāhi mina al-ẓālimīna al-fāsiqīna.
until it is as though he has bestowed a favor upon his Lord, mighty and majestic. Then the protection he receives from God, mighty and majestic, is cut off, and He leaves him to his own self. He thinks he is among those who do good, while in God's sight he is among the unjust and disobedient.
أَلَا تَرَى إِلَى مَا يُرْوَى عَنْ عَائِشَةَ رَضِيَ اللّٰهُ عَنْهَا أَنَّهُ قِيلَ لَهَا: مَتَى يَكُونُ الرَّجُلُ مُسِيئًا؟ قَالَتْ: إِذَا ظَنَّ أَنَّهُ مُحْسِنٌ.
A-lā tarā ʾilā mā yurwā ʿan ʿĀʾishata raḍiya Allāhu ʿanhā ʾannahu qīla lahā: matā yakūnu al-rajulu musīʾan? Qālat: ʾidhā ẓanna ʾannahu muḥsinun.
Do you not see what is related from ʿĀʾisha, may God be pleased with her, that she was asked: “When does a man become a wrongdoer?” She said: “When he thinks he is doing good.”
Source page 418
وَصَدَقَتْ رَضِيَ اللّٰهُ عَنْهَا، إِنَّمَا يَرَى أَنَّهُ مُحْسِنٌ إِذَا أُعْجِبَ بِعَمَلِهِ، وَيُخْرِجُهُ الْعُجْبُ إِلَى الْمَنِّ بِمَعْرُوفِهِ وَصَدَقَتِهِ، لِأَنَّهُ عَظُمَ عِنْدَهُ مَا تَصَدَّقَ بِهِ أَوْ تَفَضَّلَ بِهِ، وَيَنْسَى مِنَّةَ اللّٰهِ عَزَّ وَجَلَّ عَلَيْهِ، وَأَنَّهُ مُضَيِّعٌ لِشُكْرِهِ عَلَى ذَلِكَ، فَمَنَّ بِمَا اصْطَنَعَ مِنْ مَعْرُوفِهِ، فَحَبِطَ أَجْرُهُ، كَمَا قَالَ اللّٰهُ عَزَّ وَجَلَّ: لَا تُبْطِلُوا صَدَقَاتِكُمْ بِالْمَنِّ وَالْأَذَى.
Wa-ṣadaqat raḍiya Allāhu ʿanhā, ʾinnamā yarā ʾannahu muḥsinun ʾidhā ʾuʿjiba bi-ʿamalihi, wa-yukhrijuhu al-ʿujbu ʾilā al-manni bi-maʿrūfihi wa-ṣadaqatihi, li-ʾannahu ʿaẓuma ʿindahu mā taṣaddaqa bihi ʾaw tafaḍḍala bihi, wa-yansā minnata Allāhi ʿazza wa-jalla ʿalayhi, wa-ʾannahu muḍayyiʿun li-shukrihi ʿalā dhālika, fa-manna bi-mā iṣṭanaʿa min maʿrūfihi, fa-ḥabiṭa ʾajruhu, ka-mā qāla Allāhu ʿazza wa-jalla: lā tubṭilū ṣadaqātikum bi-al-manni wa-al-adhā.
She spoke truly, may God be pleased with her. He considers himself virtuous only when he admires his deeds. Self-admiration leads him to remind others of his favors and charity, because what he has given in charity or bestowed generously seems great to him. He forgets God's favor to him, mighty and majestic, and that he is neglecting to thank Him for it. He therefore reminds others of the good he has done them, and his reward is nullified, as God, mighty and majestic, says: “Do not nullify your charitable gifts by reminders of your generosity and by hurt.”
وَيَسْتَوْجِبُ عَذَابَ رَبِّهِ جَلَّ وَعَزَّ. قَالَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ: «ثَلَاثَةٌ لَا يُكَلِّمُهُمُ اللّٰهُ عَزَّ وَجَلَّ يَوْمَ الْقِيَامَةِ، وَلَا يَنْظُرُ إِلَيْهِمْ، وَلَا يُزَكِّيهِمْ، وَلَهُمْ عَذَابٌ أَلِيمٌ: أَحَدُهُمْ:
Wa-yastawjibu ʿadhāba rabbihi jalla wa-ʿazza. Qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «Thalāthatun lā yukallimuhumu Allāhu ʿazza wa-jalla yawma al-qiyāmati, wa-lā yanẓuru ʾilayhim, wa-lā yuzakkīhim, wa-lahum ʿadhābun ʾalīmun: ʾaḥaduhum:
He deserves the punishment of his Lord, majestic and mighty. The Prophet, may God bless him and grant him peace, said: “There are three whom God, mighty and majestic, will neither speak to on the Day of Resurrection, nor look at, nor purify, and theirs will be a painful punishment. One of them is:
الْمَنَّانُ».
Al-mannānu».
the one who keeps reminding others of his favors.”
فَاعْقِلْ مَا سَأَلْتَ عَنْهُ، وَافْهَمْ إِجَابَتِي إِيَّاكَ، وَقَدِّمْ لِلّٰهِ عَزَّ وَجَلَّ الْعَزْمَ فِي تَرْكِهِ بَعْدَ مَعْرِفَتِهِ، لَعَلَّ اللّٰهَ عَزَّ وَجَلَّ أَنْ يَنْفَعَكَ بِإِجَابَتِي لَكَ عَنْهُ.
Fa-iʿqil mā saʾalta ʿanhu, wa-ifham ʾijābatī iyyāka, wa-qaddim li-llāhi ʿazza wa-jalla al-ʿazma fī tarkihi baʿda maʿrifatihi, laʿalla Allāha ʿazza wa-jalla ʾan yanfaʿaka bi-ʾijābatī laka ʿanhu.
Grasp what you have asked about and understand my answer to you. Pledge to God, mighty and majestic, your resolve to abandon it once you recognize it, so that God, mighty and majestic, may benefit you through my answer to your question about it.
Source page 419
بَابُ الْعُجْبِ بِالدِّينِ
Bābu al-ʿujbi bi-al-dīni
Chapter on Self-Admiration in Religion
وَاعْلَمْ أَنَّ الْعُجْبَ بِالدِّينِ بِوُجُوهٍ أَرْبَعَةٍ: بِالْعَمَلِ، وَالْعِلْمِ، وَالرَّأْيِ الصَّوَابِ، وَالرَّأْيِ الْخَطَأِ.
Wa-iʿlam ʾanna al-ʿujba bi-al-dīni bi-wujūhin ʾarbaʿatin: bi-al-ʿamali, wa-al-ʿilmi, wa-al-raʾyi al-ṣawābi, wa-al-raʾyi al-khaṭaʾi.
Know that self-admiration in religion takes four forms: admiration for deeds, knowledge, correct opinion, and mistaken opinion.
فَالْعِلْمُ: مَا حَفِظَ وَفَهِمَ مِنَ الْكِتَابِ وَالسُّنَّةِ وَقَوْلِ عُلَمَاءِ الْأُمَّةِ.
Fa-al-ʿilmu: mā ḥafiẓa wa-fahima mina al-kitābi wa-al-sunnati wa-qawli ʿulamāʾi al-ummati.
Knowledge is what a person has memorized and understood from the Book, the Sunna, and the words of the community's scholars.
وَأَمَّا الرَّأْيُ الصَّوَابُ: فَمَا اسْتَنْبَطَ قِيَاسًا عَلَى الْكِتَابِ وَالسُّنَّةِ وَالْإِجْمَاعِ، مُشَبِّهًا بِهَا حِكْمَةً مِثْلَ حِكْمَةٍ.
Wa-ʾammā al-raʾyu al-ṣawābu: fa-mā istanbaṭa qiyāsan ʿalā al-kitābi wa-al-sunnati wa-al-ʾijmāʿi, mushabbihan bihā ḥikmatan mithla ḥikmatin.
Correct opinion is what a person derives by analogy with the Book, the Sunna, and consensus, using them to match one rationale to a like rationale.
وَأَمَّا الرَّأْيُ الْخَطَأُ: فَمَا كَانَ عَنْ غَيْرِ اسْتِنْبَاطٍ مِنْ كِتَابٍ وَلَا سُنَّةٍ وَلَا إِجْمَاعِ الْأُمَّةِ، وَإِنَّمَا هُوَ تَأْوِيلٌ بِغَيْرِ الْحَقِّ، وَانْتِحَالٌ لَهُ عَلَى سَبِيلِ الْجَهْلِ، مِنْ قِبَلِ هَوَى النَّفْسِ، مَعَ اعْتِرَاضٍ مِنَ الظَّنِّ أَنَّهُ حَقٌّ.
Wa-ʾammā al-raʾyu al-khaṭaʾu: fa-mā kāna ʿan ghayri istinbāṭin min kitābin wa-lā sunnatin wa-lā ijmāʿi al-ummati, wa-ʾinnamā huwa taʾwīlun bi-ghayri al-ḥaqqi, wa-intiḥālun lahu ʿalā sabīli al-jahli, min qibali hawā al-nafsi, maʿa iʿtirāḍin mina al-ẓanni ʾannahu ḥaqqun.
Mistaken opinion is what does not arise from inference drawn from the Book, the Sunna, or the community's consensus. It is merely an untrue interpretation, ignorantly adopted under the influence of the self's desire, together with a passing supposition that it is true.
فَأَمَّا الْإِعْجَابُ بِالْعَمَلِ وَالْعِلْمِ وَالرَّأْيِ الصَّوَابِ فَمَعْنًى وَاحِدٌ، لِأَنَّهُ كُلَّهُ مِنَّةٌ مِنَ اللّٰهِ عَزَّ وَجَلَّ وَنِعْمَةٌ مِنْهُ، وَلَهُ أَوَّلٌ يَكُونُ عَنْهُ، وَقَدْ يَنْفَرِدُ أَوَّلُهُ فَلَا يَكُونُ عُجْبًا.
Fa-ʾammā al-iʿjābu bi-al-ʿamali wa-al-ʿilmi wa-al-raʾyi al-ṣawābi fa-maʿnan wāḥidun, li-ʾannahu kullahu minnatun mina Allāhi ʿazza wa-jalla wa-niʿmatun minhu, wa-lahu ʾawwalun yakūnu ʿanhu, wa-qad yanfaridu ʾawwaluhu fa-lā yakūnu ʿujban.
Self-admiration over deeds, knowledge, and correct opinion has a single meaning, since all of these are a favor and blessing from God, mighty and majestic. It has a beginning from which it arises, but that beginning may occur on its own without becoming self-admiration.
فَأَمَّا أَوَّلُهُ الَّذِي يَكُونُ عَنْهُ الْعُجْبُ: فَالِاسْتِكْثَارُ وَالِاسْتِعْظَامُ لِلْعَمَلِ، وَالِاسْتِحْسَانُ لِلْعِلْمِ وَالرَّأْيِ الصَّوَابِ.
Fa-ʾammā ʾawwaluhu al-ladhī yakūnu ʿanhu al-ʿujbu: fa-al-istikthāru wa-al-istiʿẓāmu li-al-ʿamali, wa-al-istiḥsānu li-al-ʿilmi wa-al-raʾyi al-ṣawābi.
The beginning from which self-admiration arises is considering one's deeds abundant and great, and regarding one's knowledge and correct opinion as good.
فَإِنِ اسْتَكْثَرَ الْعَبْدُ عَمَلَهُ وَاسْتَعْظَمَهُ، تَعْظِيمًا لِلنِّعْمَةِ، وَالْمِنَّةِ عَلَيْهِ بِهِ، أَوْ رَجَاءَ ثَوَابِهِ، وَأَنَّهُ لَا يَسْتَحِقُّ الثَّوَابَ، وَلَا كَانَ أَهْلًا أَنْ يُمَنَّ عَلَيْهِ بِهِ، وَلَا هُوَ أَهْلٌ أَنْ يُقْبَلَ مِنْهُ، وَلَكِنْ عَظُمَتْ عَلَيْهِ النِّعْمَةُ بِهِ مِنَ اللّٰهِ تَعَالَى، وَرَجَاءَ التَّفَضُّلِ بِالْقَبُولِ لَهُ لَا غَيْرَ ذَلِكَ فَلَيْسَ يُعْجَبُ بِهِ، وَلَكِنْ إِذَا اسْتَكْثَرَ عَمَلَهُ وَاسْتَعْظَمَهُ،
Fa-ʾini istakthara al-ʿabdu ʿamalahu wa-istaʿẓamahu, taʿẓīman li-al-niʿmati, wa-al-minnati ʿalayhi bihi, ʾaw rajāʾa thawābihi, wa-ʾannahu lā yastaḥiqqu al-thawāba, wa-lā kāna ʾahlan ʾan yumanna ʿalayhi bihi, wa-lā huwa ʾahlun ʾan yuqbala minhu, wa-lākin ʿaẓumat ʿalayhi al-niʿmatu bihi mina Allāhi taʿālā, wa-rajāʾa al-tafaḍḍuli bi-al-qabūli lahu lā ghayra dhālika fa-laysa yuʿjabu bihi, wa-lākin ʾidhā istakthara ʿamalahu wa-istaʿẓamahu,
If the servant regards his deeds as abundant and great out of reverence for the blessing and favor bestowed on him through them, or in hope of their reward, while recognizing that he does not deserve the reward, was not worthy to receive this favor, and is not worthy to have his deeds accepted, but simply finds the blessing bestowed through them by God, exalted is He, immense and hopes for the generosity of their acceptance, and nothing else, then he is not admiring himself because of them. But if he regards his deeds as abundant and great,
Source page 420
وَاسْتَحْسَنَ عِلْمَهُ وَرَأْيَهُ، فَأَضَافَ ذَلِكَ إِلَى نَفْسِهِ، وَحَمِدَهَا عَلَيْهِ، وَنَسِيَ نِعْمَةَ رَبِّهِ عَزَّ وَجَلَّ عَلَيْهِ وَمِنَّتَهُ بِذَلِكَ، فَقَدْ أُعْجِبَ بِعَمَلِهِ وَعِلْمِهِ.
Wa-istaḥsana ʿilmahu wa-raʾyahu, fa-aḍāfa dhālika ʾilā nafsihi, wa-ḥamidahā ʿalayhi, wa-nasiya niʿmata rabbihi ʿazza wa-jalla ʿalayhi wa-minnatahu bi-dhālika, fa-qad ʾuʿjiba bi-ʿamalihi wa-ʿilmihi.
and considers his knowledge and opinion good, then attributes that to his self, praises it for this, and forgets his Lord's blessing upon him, mighty and majestic, and His favor in this, he has become self-admiring because of his deeds and knowledge.
فَجُمْلَةُ الْعُجْبِ بِالدِّينِ حَمْدُ النَّفْسِ عَلَى مَا عَمِلَتْ أَوْ عَلِمَتْ، وَنِسْيَانُ النِّعَمِ مِنَ اللّٰهِ عَزَّ وَجَلَّ عَلَيْكَ بِذَلِكَ، فَحَمْدُ النَّفْسِ وَنِسْيَانُ النِّعَمِ هُوَ الْعُجْبُ بِالدِّينِ.
Fa-jumlatu al-ʿujbi bi-al-dīni ḥamdu al-nafsi ʿalā mā ʿamilat ʾaw ʿalimat, wa-nisyānu al-niʿami mina Allāhi ʿazza wa-jalla ʿalayka bi-dhālika, fa-ḥamdu al-nafsi wa-nisyānu al-niʿami huwa al-ʿujbu bi-al-dīni.
In sum, self-admiration in religion is praising the self for what it has done or learned and forgetting God's blessings to you in this, mighty and majestic. Praising the self and forgetting blessings is self-admiration in religion.
إِلَّا الْعَمَلَ الَّذِي يُرِيدُ أَنْ يَقُومَ بِهِ الْعَبْدُ وَلَمْ يَقُمْ بِهِ بَعْدُ، فَإِنَّ فِي ذَلِكَ مَعْنًى زَائِدًا، وَهُوَ الِاتِّكَالُ عَلَى نَفْسِهِ، بِالنِّسْيَانِ لِلتَّوَكُّلِ عَلَى اللّٰهِ عَزَّ وَجَلَّ، وَذَلِكَ أَيْضًا مِنَ النِّسْيَانِ لِلنِّعْمَةِ، لِأَنَّهُ إِذَا نَزَّلَ مَا يَنَالُهُ بِمِنَّةِ اللّٰهِ عَزَّ وَجَلَّ، عَلِمَ أَنَّهُ لَا مُقَوِّيَ لَهُ لِمَا يَنَالُ غَيْرُ اللّٰهِ عَزَّ وَجَلَّ،
ʾIllā al-ʿamala al-ladhī yurīdu ʾan yaqūma bihi al-ʿabdu wa-lam yaqum bihi baʿdu, fa-ʾinna fī dhālika maʿnan zāʾidan, wa-huwa al-ittikālu ʿalā nafsihi, bi-al-nisyāni li-al-tawakkuli ʿalā Allāhi ʿazza wa-jalla, wa-dhālika ʾayḍan mina al-nisyāni li-al-niʿmati, li-ʾannahu ʾidhā nazzala mā yanāluhu bi-minnati Allāhi ʿazza wa-jalla, ʿalima ʾannahu lā muqawwiya lahu li-mā yanālu ghayru Allāhi ʿazza wa-jalla,
An exception concerns the deed the servant wishes to undertake but has not yet performed. Here there is an additional element: reliance on his own self through forgetting to trust in God, mighty and majestic. This too is forgetfulness of the blessing, for when he regards what he attains as a favor from God, mighty and majestic, he knows that no one but God, mighty and majestic, gives him the strength for what he attains.
فَإِنْ مَنَّ اللّٰهُ عَزَّ وَجَلَّ عَلَيْهِ بِذَلِكَ نَالَهُ، وَإِلَّا لَمْ يَنَلْهُ.
Fa-ʾin manna Allāhu ʿazza wa-jalla ʿalayhi bi-dhālika nālahu, wa-illā lam yanalhu.
If God, mighty and majestic, favors him with it, he attains it; otherwise, he does not attain it.
قُلْتُ: فَعَلَيَّ أَنْ أَكُونَ ذَاكِرًا لِكُلِّ نِعْمَةٍ يُنْعِمُ اللّٰهُ عَزَّ وَجَلَّ بِهَا عَلَيَّ فِي الدِّينِ، فَإِنْ نَسِيتُ شَيْئًا مِنْهَا كُنْتُ مُعْجَبًا؟
Qultu: fa-ʿalayya ʾan ʾakūna dhākiran li-kulli niʿmatin yunʿimu Allāhu ʿazza wa-jalla bihā ʿalayya fī al-dīni, fa-ʾin nasītu shayʾan minhā kuntu muʿjaban?
I said: Must I, then, remember every religious blessing God, mighty and majestic, bestows upon me, so that if I forget any of them I become self-admiring?
قَالَ: لَا، لَيْسَ عَلَيْكَ فَرِيضَةُ الذِّكْرِ لِكُلِّ نِعْمَةٍ أَنَّهَا نِعْمَةٌ إِذَا كُنْتَ مُعْتَقِدًا فِي جُمْلَةِ إِيمَانِكَ أَنَّ جَمِيعَ النِّعَمِ فِي الدِّينِ وَالدُّنْيَا مِنَ اللّٰهِ عَزَّ وَجَلَّ، وَإِنْ ذَكَرْتَ اللّٰهَ عِنْدَ كُلِّ نِعْمَةٍ وَعَلِمْتَ أَنَّهَا مِنَّةٌ مِنَ اللّٰهِ عَزَّ وَجَلَّ؛ كَانَ أَفْضَلَ لَكَ عِنْدَ اللّٰهِ عَزَّ وَجَلَّ، وَأَبْعَثَ لَكَ عَلَى الشُّكْرِ، وَأَبْعَدَ لَكَ مِنَ الْعُجْبِ،
Qāla: lā, laysa ʿalayka farīḍatu al-dhikri li-kulli niʿmatin annahā niʿmatun ʾidhā kunta muʿtaqidan fī jumlati ʾīmānika ʾanna jamīʿa al-niʿami fī al-dīni wa-al-dunyā mina Allāhi ʿazza wa-jalla, wa-ʾin dhakarta Allāha ʿinda kulli niʿmatin wa-ʿalimta annahā minnatun mina Allāhi ʿazza wa-jalla; kāna afḍala laka ʿinda Allāhi ʿazza wa-jalla, wa-ʾabʿatha laka ʿalā al-shukri, wa-ʾabʿada laka mina al-ʿujbi,
He said: No. You are not obligated to recall of every blessing that it is a blessing, provided your faith as a whole includes the conviction that all blessings in religion and worldly life come from God, mighty and majestic. If, however, you remember God at every blessing and know that it is a favor from God, mighty and majestic, that is better for you in the sight of God, mighty and majestic, more likely to move you to gratitude, and more likely to keep you far from self-admiration.
فَإِنْ نَسِيتَ ذِكْرَ النِّعْمَةِ فَسَهَوْتَ عَنْهَا، وَلَمْ تُضِفِ الْفِعْلَ إِلَى نَفْسِكَ، مَعَ الْحَمْدِ لَهَا عَلَى مَا أُنْعِمَ عَلَيْكَ مِنَ الْعَمَلِ وَالْعِلْمِ، لَمْ تَكُنْ مُعْجَبًا، وَكُنْتَ نَاسِيًا لِتِلْكَ النِّعْمَةِ كَنِسْيَانِكَ سَائِرَ النِّعَمِ فِي غَيْرِ عَمَلِكَ، إِلَّا أَنْ تَحْمَدَ نَفْسَكَ عَلَى ذَلِكَ نَاسِيًا لِنِعْمَةِ اللّٰهِ عَزَّ وَجَلَّ، فَتَكُونَ حِينَئِذٍ مُعْجَبًا.
Fa-ʾin nasīta dhikra al-niʿmati fa-sahawta ʿanhā, wa-lam tuḍifi al-fiʿla ʾilā nafsika, maʿa al-ḥamdi lahā ʿalā mā ʾunʿima ʿalayka mina al-ʿamali wa-al-ʿilmi, lam takun muʿjaban, wa-kunta nāsiyan li-tilka al-niʿmati ka-nisyānika sāʾira al-niʿami fī ghayri ʿamalika, ʾillā ʾan taḥmada nafsaka ʿalā dhālika nāsiyan li-niʿmati Allāhi ʿazza wa-jalla, fa-takūna ḥīnaʾidhin muʿjaban.
If you forget to recall the blessing and become heedless of it, but do not attribute the action to your own self while praising it for the deeds and knowledge bestowed upon you, you are not self-admiring. You have merely forgotten that blessing, just as you forget other blessings outside your own deeds. It is only if you praise your self for this while forgetting the blessing of God, mighty and majestic, that you become self-admiring.
Source page 421
بَابُ إِضَافَةِ الْعَمَلِ إِلَى النَّفْسِ
Bābu iḍāfati al-ʿamali ilā al-nafsi
Chapter on attributing deeds to oneself
قُلْتُ: وَكَيْفَ يُمْكِنُ أَلَّا أُضِيفَ الشَّيْءَ إِلَى نَفْسِي وَلَمْ يَعْمَلْ ذَلِكَ الْعَمَلَ غَيْرِى؟ وَلَوْ لَمْ أَعْلَمْ أَنِّى أَنَا الَّذِي عَمِلْتُهُ مَا عَدَدْتُهُ نِعْمَةً، وَلَا رَجَوْتُ ثَوَابَهُ مِنَ اللَّهِ عَزَّ وَجَلَّ.
Qultu: Wa-kayfa yumkinu allā uḍīfa al-shayʾa ilā nafsī wa-lam yaʿmal dhālika al-ʿamala ghayrī? Wa-law lam aʿlam annī anā alladhī ʿamiltuhu mā ʿadadtuhu niʿmatan, wa-lā rajawtu thawābahu mina Allāhi ʿazza wa-jalla.
I said: How can I avoid attributing something to myself when no one else performed that deed? If I did not know that I was the one who did it, I would not count it as a blessing or hope for its reward from God, mighty and majestic.
قَالَ: أَجَلْ لَيْسَ الْعُجْبُ عِلْمَكَ بِمَا عَمِلْتَ وَعَلِمْتَ، وَلَكِنِ الْإِضَافَةُ إِلَى نَفْسِكَ بِالْحَمْدِ لَهَا وَنِسْيَانِ مِنَّةِ الْمَوْلَى بِذَلِكَ. فَأَمَّا إِذَا عَلِمْتَ أَنَّ ذَلِكَ كَانَ بِمِنَّةِ اللَّهِ عَزَّ وَجَلَّ، وَأَنَّ نَفْسَكَ لَوْ تَرَكْتَهَا وَمَحَبَّتَهَا لَرَكَنَتْ إِلَى خِلَافِ ذَلِكَ، فَتُفْرِدُ اللَّهَ عَزَّ وَجَلَّ بِالْمِنَّةِ فِي ذَلِكَ، فَلَسْتَ مُعْجَبًا.
Qāla: Ajal laysa al-ʿujbu ʿilmaka bi-mā ʿamilta wa-ʿalimta, wa-lākini al-iḍāfatu ilā nafsika bi-al-ḥamdi lahā wa-nisyāni minnati al-mawlā bi-dhālika. Fa-ammā idhā ʿalimta anna dhālika kāna bi-minnati Allāhi ʿazza wa-jalla, wa-anna nafsaka law taraktahā wa-maḥabbatahā la-rakanat ilā khilāfi dhālika, fa-tufridu Allāha ʿazza wa-jalla bi-al-minnati fī dhālika, fa-lasta muʿjaban.
He said: Certainly. Self-admiration is not your knowledge of what you have done and learned, but attributing it to yourself with praise for yourself and forgetfulness of your Master's favor in it. If, however, you know that it came through the favor of God, mighty and majestic, and that, had you left your self to what it loves, it would have inclined in the opposite direction, and you therefore credit God alone, mighty and majestic, with the favor in this, you are not self-admiring.
قُلْتُ: بَيِّنْ لِي فَرْقًا بَيْنَ مَعْرِفَتِي أَنَّ الْعَمَلَ أَنَا عَمِلْتُهُ، وَبَيْنَ إِضَافَتِى الْعَمَلَ إِلَى نَفْسِي وَحَمْدِى إِيَّاهَا عَلَيْهِ.
Qultu: Bayyin lī farqan bayna maʿrifatī anna al-ʿamala anā ʿamiltuhu, wa-bayna iḍāfatī al-ʿamala ilā nafsī wa-ḥamdī iyyāhā ʿalayhi.
I said: Explain the difference between my knowing that I performed the deed and my attributing the deed to myself and praising myself for it.
قَالَ: مَعْرِفَتُكَ بِأَنَّكَ عَمِلْتَهُ مَعْرِفَةٌ قَائِمَةٌ فِي الطَّبْعِ بِالِاضْطِرَارِ، لَا تَقْدِرُ أَنْ تَجْحَدَ أَنَّكَ عَمِلْتَهُ، وَلَا تَحْتَاجُ إِلَى ذِكْرِ ذَلِكَ، وَلَا مُخَاطَبَةِ نَفْسِكَ بِهِ، وَالْعُجْبُ ذِكْرٌ هَائِجٌ تُخَاطِبُكَ بِهِ نَفْسُكَ، وَيَنْزَعُ بِهِ عَدُوُّكَ، وَذَلِكَ أَنْ يَهِيجَ اسْتِعْظَامُ عَمَلِكَ وَاسْتِكْثَارُهُ عَلَى أَنْ تَقُولَ فِي نَفْسِكَ: لَقَدْ قَوِيتُ وَصَبَرْتُ، وَتَخَلَّصْتُ، أَوْ جَوَّدْتُ، أَوْ جَاهَدْتُ،
Qāla: Maʿrifatuka bi-annaka ʿamiltahu maʿrifatun qāʾimatun fī al-ṭabʿi bi-al-iḍṭirāri, lā taqdiru an tajḥada annaka ʿamiltahu, wa-lā taḥtāju ilā dhikri dhālika, wa-lā mukhāṭabati nafsika bihi, wa-al-ʿujbu dhikrun hāʾijun tukhāṭibuka bihi nafsuka, wa-yanzaʿu bihi ʿaduwwuka, wa-dhālika an yahīja istiʿẓāmu ʿamalika wa-istikthāruhu ʿalā an taqūla fī nafsika: La-qad qawītu wa-ṣabartu, wa-takhallaṣtu, aw jawwadtu, aw jāhadtu,
He said: Your knowledge that you performed it is knowledge necessarily present in your nature. You cannot deny that you did it, and you have no need to recall this or tell yourself so. Self-admiration is an agitated recollection with which your self addresses you and by which your enemy draws you away. This occurs when magnifying your deed and regarding it as abundant stirs you to say inwardly, “I was indeed strong and patient; I freed myself,” or “I did it well,” or “I struggled,”
أَوْ فَهِمْتُ؛ مُسْتَعْظِمًا لِذَلِكَ؛ فَرِحًا مِنْ نَفْسِكَ بِقُوَّتِهَا، وَنَفَاذِ بَصِيرَتِهَا، مُعَظِّمًا لَهَا عَلَى ذَلِكَ، وَقَدْ تُخَاطِبُهَا بِدُونِ ذَلِكَ فَتَقُولُ: قَرَأْتُ كَذَا، صَلَّيْتُ كَذَا، لَمْ أُفْطِرْ مُنْذُ كَذَا، صُمْتُ فِي يَوْمٍ شَدِيدِ الْحَرِّ، مَعَ نِسْيَانِ النِّعْمَةِ، فَذَلِكَ اسْتِكْثَارٌ لِعَمَلِكَ بِإِضَافَتِكَ إِيَّاهُ إِلَى نَفْسِكَ.
Aw fahimtu; mustaʿẓiman li-dhālika; fariḥan min nafsika bi-quwwatihā, wa-nafādhi baṣīratihā, muʿaẓẓiman lahā ʿalā dhālika, wa-qad tukhāṭibuhā bi-dūni dhālika fa-taqūlu: Qaraʾtu kadhā, ṣallaytu kadhā, lam ufṭir mundhu kadhā, ṣumtu fī yawmin shadīdi al-ḥarri, maʿa nisyāni al-niʿmati, fa-dhālika istikthārun li-ʿamalika bi-iḍāfatika iyyāhu ilā nafsika.
Or “I understood,” regarding this as something great, delighted with your self for its strength and penetrating insight, and honoring it for that. You may also address it in less exalted terms: “I recited so much; I prayed so much; I have not broken my fast since such a time; I fasted on a terribly hot day,” while forgetting the blessing. This is regarding your deeds as abundant by attributing them to yourself.
Source page 422
وَجُمْلَةُ ذَلِكَ: إِذَا هَاجَ فَرَحُكَ بِقُوَّتِكَ عَلَى مَا عَمِلْتَ، وَكَذَلِكَ مَا لَمْ تَقُمْ بِهِ مِنَ الْعَمَلِ مُضِيفًا إِلَيْهَا الْقُوَّةَ وَالصَّبْرَ، تَرَى أَنَّكَ تَقُومُ بِذَلِكَ، نَاسِيًا، لَا تَنْظُرُ مِنَّةَ اللَّهِ عَزَّ وَجَلَّ بِذَلِكَ، وَلَا تَتْرُكُ الِاتِّكَالَ عَلَى قُوَّتِكَ، فَلَوْ كَانَ اللَّهُ عَزَّ وَجَلَّ لَمْ يَمُنَّ عَلَيْكَ بِشَيْءٍ مِنْ ذَلِكَ أَكُنْتَ تَقْوَى عَلَى ذَلِكَ؟
Wa-jumlatu dhālika: Idhā hāja faraḥuka bi-quwwatika ʿalā mā ʿamilta, wa-kadhālika mā lam taqum bihi mina al-ʿamali muḍīfan ilayhā al-quwwata wa-al-ṣabra, tarā annaka taqūmu bi-dhālika, nāsiyan, lā tanẓuru minnata Allāhi ʿazza wa-jalla bi-dhālika, wa-lā tatruku al-ittikāla ʿalā quwwatika, fa-law kāna Allāhu ʿazza wa-jalla lam yamunna ʿalayka bi-shayʾin min dhālika a-kunta taqwā ʿalā dhālika?
In short, this is when delight is stirred in you at your strength to do what you have done, and likewise at deeds you have not yet undertaken: you attribute strength and patience to your self and think you can accomplish them, forgetful, without considering the favor of God, mighty and majestic, in this, or abandoning reliance on your own strength. If God, mighty and majestic, had not favored you with any of this, would you have been capable of it?
أَكُنْتَ تَقُولُ فِي قَلْبِكَ لِنَفْسِكَ، وَتَرَى لَهَا مِنَ الْقَدْرِ فِي الْقُوَّةِ وَالنَّفَاذِ أَكْثَرَ مِنْ ذَلِكَ؟ فَهَذَا الْفُرْقَانُ بَيْنَ مَعْرِفَتِكَ بِمَا مَنَّ اللَّهُ عَزَّ وَجَلَّ عَلَيْكَ بِهِ مِنَ الْعَمَلِ، وَبَيْنَ الْعُجْبِ مِنْ نَفْسِكَ بِعَمَلِكَ وَعِلْمِكَ.
A-kunta taqūlu fī qalbika li-nafsika, wa-tarā lahā mina al-qadri fī al-quwwati wa-al-nafādhi akthara min dhālika? Fa-hādhā al-furqānu bayna maʿrifatika bi-mā manna Allāhu ʿazza wa-jalla ʿalayka bihi mina al-ʿamali, wa-bayna al-ʿujbi min nafsika bi-ʿamalika wa-ʿilmika.
Would you say more than this to yourself in your heart, or attribute to it greater power and effectiveness? This is the distinction between recognizing the deeds with which God, mighty and majestic, has favored you and admiring yourself for your deeds and knowledge.
قُلْتُ: أَجِدُ مَا تَقُولُ يَعْتَرِضُ لِي، وَأَجِدُهُ زَائِدًا عَلَى الْمَعْرِفَةِ بِعَمَلِي، لِأَنِّى لَوْ قُلْتُ ذَلِكَ لِنَفْسِي؛ خَوْفًا مِنِّى أَنْ تَجْهَلَ أَنَّهَا عَمِلَتْ ذَلِكَ الْعَمَلَ، حَتَّى تَرَى أَنَّ غَيْرِى عَمِلَهُ، كُنْتُ ذَاهِبَ الْعَقْلِ. إِنِّي أَخَافُ أَنْ تَجْهَلَ نَفْسِي أَنْ تَكُونَ هِيَ عَمِلَتْهُ، وَتَرَى أَنَّهُ عَمِلَهُ غَيْرُهَا، وَأَنَّهَا كَانَتْ كَافَّةً عَنِ الْحَرَكَةِ، لَمْ تَتَحَرَّكْ لِعَمَلٍ،
Qultu: Ajidu mā taqūlu yaʿtariḍu lī, wa-ajiduhu zāʾidan ʿalā al-maʿrifati bi-ʿamalī, li-annī law qultu dhālika li-nafsī; khawfan minnī an tajhala annahā ʿamilat dhālika al-ʿamala, ḥattā tarā anna ghayrī ʿamilahu, kuntu dhāhiba al-ʿaqli. Innī akhāfu an tajhala nafsī an takūna hiya ʿamilathu, wa-tarā annahu ʿamilahu ghayruhā, wa-annahā kānat kāffatan ʿani al-ḥarakati, lam tataḥarrak li-ʿamalin,
I said: I find what you describe arising in me, and I find it goes beyond knowing what I have done. If I said this to myself because I feared it might not know that it had performed the deed, and might think that someone else had done it, I would have lost my mind. “I fear that my self might not know it was the one that did it, might think someone else had done it, and that it had remained motionless, making no movement to act,”
حَتَّى تَرَى أَنَّهَا إِذَا كَانَتْ مُصَلِّيَةً أَنَّهَا نَائِمَةٌ، أَوْ إِذَا كَانَتْ صَائِمَةً أَنَّهَا مُفْطِرَةٌ، وَإِنَّ غَيْرِى صَامَ وَصَلَّى، فَلَمَّا لَمْ يَجُزْ أَنْ يَكُونَ ذَلِكَ مِنِّى كَذَلِكَ، فَقَدْ عَلِمْتُ أَنِّى لَمْ أَقُلْهُ لِأُعَرِّفَ نَفْسِي مَا جَهِلَتْ، إِنَّمَا كَانَ ذَلِكَ تَعَجُّبًا مِنْ شِدَّةِ قُوَّتِهَا عَلَى الْعَمَلِ، وَتَخَلُّصِهَا وَحُسْنِ بَصِيرَتِهَا، فَقَدْ تَبَيَّنَ لِي أَنَّ ذَلِكَ هُوَ الْعُجْبُ لَا غَيْرُهُ،
Ḥattā tarā annahā idhā kānat muṣalliyatan annahā nāʾimatun, aw idhā kānat ṣāʾimatan annahā mufṭiratun, wa-inna ghayrī ṣāma wa-ṣallā, fa-lammā lam yajuz an yakūna dhālika minnī kadhālika, fa-qad ʿalimtu annī lam aqulhu li-uʿarrifa nafsī mā jahilat, innamā kāna dhālika taʿajjuban min shiddati quwwatihā ʿalā al-ʿamali, wa-takhalluṣihā wa-ḥusni baṣīratihā, fa-qad tabayyana lī anna dhālika huwa al-ʿujbu lā ghayruhu,
“To the point that, when praying, it would think it was asleep, or when fasting, that it was not fasting, and that someone else had fasted and prayed.” Since this cannot be my situation, I know that I did not say it to acquaint my self with something it did not know. It was simply wonder at its great strength to act, its freedom from impediments, and its sound insight. It has become clear to me that this is self-admiration and nothing else,
إِذَا أَضَفْتُ إِلَيْهَا ذَلِكَ بِالْحَمْدِ لَهَا، مَعَ نِسْيَانِ نِعْمَةِ رَبِّهِ عَزَّ وَجَلَّ.
Idhā aḍaftu ilayhā dhālika bi-al-ḥamdi lahā, maʿa nisyāni niʿmati rabbihi ʿazza wa-jalla.
When I attribute this to it with praise for it, while forgetting the blessing of his Lord, mighty and majestic.
وَلَكِنْ أُرِيدُ مَعَ ذَلِكَ دَلِيلًا مِنَ الْعِلْمِ أَنَّ ذَلِكَ هُوَ الْعُجْبُ؛ لِيَكُونَ أَعْوَنَ لِي عَلَى نَفْسِي، إِنْ عَارَضَنِي بِالتَّشْكِيكِ فِيهِ مُعَارِضٌ، وَإِنِ اسْتَدَلَّنِى عَلَيْهِ مُسْتَدِلٌّ، فَلَمْ يَقْنَعْ بِدُونِ الْحُجَّةِ فِيهِ بِالْعِلْمِ؛ كَانَ أَدْعَى لَهُ إِلَى الْقَبُولِ.
Wa-lākin urīdu maʿa dhālika dalīlan mina al-ʿilmi anna dhālika huwa al-ʿujbu; li-yakūna aʿwana lī ʿalā nafsī, in ʿāraḍanī bi-al-tashkīki fīhi muʿāriḍun, wa-ini istadallanī ʿalayhi mustadillun, fa-lam yaqnaʿ bi-dūni al-ḥujjati fīhi bi-al-ʿilmi; kāna adʿā lahu ilā al-qabūli.
Still, I want evidence from religious knowledge that this is self-admiration, to give me greater help against myself if someone challenges me by casting doubt on it. And if someone asks me for evidence and is not satisfied without a proof grounded in knowledge, it will be more likely to lead him to accept it.
Source page 423
قَالَ: نَعَمْ، إِنَّ الْعُجْبَ بِالْخَيْرِ لَا يَكُونُ إِلَّا مِنَ الْمُطِيعِينَ لِلَّهِ عَزَّ وَجَلَّ الْمُرِيدِينَ لَهُ، فَمِنْ ذَلِكَ مَا يَرْوِى ابْنُ أَبِي الزِّنَادِ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ كُرَيْبٍ، عَنِ ابْنِ عَبَّاسٍ، أَنَّهُ قَالَ: مَا أَصَابَ دَاوُدُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الذَّنْبَ إِلَّا بِإِعْجَابٍ أَعْجَبَهُ مِنْ نَفْسِهِ؛
Qāla: Naʿam, inna al-ʿujba bi-al-khayri lā yakūnu illā mina al-muṭīʿīna li-llāhi ʿazza wa-jalla al-murīdīna lahu, fa-min dhālika mā yarwī Ibnu Abī al-Zinādi, ʿan Mūsā bni ʿUqbata, ʿan Kuraybin, ʿani Ibni ʿAbbāsin, annahu qāla: Mā aṣāba Dāwūdu ṣallā Allāhu ʿalayhi wa-sallama al-dhanba illā bi-iʿjābin aʿjabahu min nafsihi;
He said: Yes. Admiration for one's goodness occurs only among those who obey God, mighty and majestic, and seek Him. An example is what Ibn Abī al-Zinād relates from Mūsā ibn ʿUqba, from Kurayb, from Ibn ʿAbbās, who said: David, may God bless him and grant him peace, committed the sin only because of an admiration for himself that captivated him,
أَنْ قَالَ: يَا رَبِّ مَا تَأْتِى لَيْلَةٌ إِلَّا وَإِنْسَانٌ مِنْ آلِ دَاوُدَ قَائِمٌ، وَمَا يَأْتِي يَوْمٌ إِلَّا وَإِنْسَانٌ مِنْ آلِ دَاوُدَ صَائِمٌ.
An qāla: Yā rabbi mā taʾtī laylatun illā wa-insānun min āli Dāwūda qāʾimun, wa-mā yaʾtī yawmun illā wa-insānun min āli Dāwūda ṣāʾimun.
When he said, “My Lord, no night comes without someone of David's household standing in prayer, and no day comes without someone of David's household fasting.”
وَفِي حَدِيثِ حَجَّاجٍ: مَا تَمُرُّ سَاعَةٌ مِنْ لَيْلٍ وَلَا نَهَارٍ إِلَّا وَعَابِدٌ مِنْ آلِ دَاوُدَ يَعْبُدُكَ: إِمَّا يُصَلِّى وَإِمَّا يَصُومُ، وَإِمَّا يَذْكُرُكَ.
Wa-fī ḥadīthi Ḥajjājin: Mā tamurru sāʿatun min laylin wa-lā nahārin illā wa-ʿābidun min āli Dāwūda yaʿbuduka: Immā yuṣallī wa-immā yaṣūmu, wa-immā yadhkuruka.
In Ḥajjāj's report: “No hour of night or day passes without a worshipper of David's household worshipping You, either praying, fasting, or remembering You.”
فَأَضَافَ الْعَمَلَ بِاللَّيْلِ وَالنَّهَارِ إِلَى آلِ دَاوُدَ. وَكَانَ هُوَ أَوَّلَهُمْ فِي ذَلِكَ، وَأَقْوَمَهُمْ بِهِ وَدَاعِيَهُمْ إِلَيْهِ، وَمُقَوِّمَهُمْ عَلَيْهِ. فَاسْتَعْظَمَ ذَلِكَ؛ لِأَنَّ قَوْلَهُ: «مَا تَأْتِى لَيْلَةٌ» اسْتِعْظَامُ ذَلِكَ، لِأَنَّ الْعَرَبَ لَا تَعْرِفُ فِي لُغَتِهَا مِثْلَ هَذَا إِلَّا الِاسْتِعْظَامَ لِلشَّيْءِ مِنْ نَفْسِهِ، فَأَضَافَ الْعَمَلَ إِلَيْهَا، وَحَمِدَهَا عَلَيْهِ، وَقَوْلُ اللَّهِ عَزَّ وَجَلَّ يَدُلُّ عَلَى ذَلِكَ.
Fa-aḍāfa al-ʿamala bi-al-layli wa-al-nahāri ilā āli Dāwūda. Wa-kāna huwa awwalahum fī dhālika, wa-aqwamahum bihi wa-dāʿiyahum ilayhi, wa-muqawwimahum ʿalayhi. Fa-istaʿẓama dhālika; li-anna qawlahu: “Mā taʾtī laylatun” istiʿẓāmu dhālika, li-anna al-ʿaraba lā taʿrifu fī lughatihā mithla hādhā illā al-istiʿẓāma li-al-shayʾi min nafsihi, fa-aḍāfa al-ʿamala ilayhā, wa-ḥamidahā ʿalayhi, wa-qawlu Allāhi ʿazza wa-jalla yadullu ʿalā dhālika.
He attributed the deeds of night and day to David's household. He was foremost among them in this, the most steadfast in it, the one who called them to it and kept them true to it. He regarded it as something great: his words “No night comes” magnify it, for the Arabs understand such an expression in their language only as someone's magnifying something about himself. He attributed the deed to himself and praised himself for it. The words of God, mighty and majestic, demonstrate this.
وَقَالَ ابْنُ عَبَّاسٍ رَضِىَ اللَّهُ عَنْهُ: فَأَوْحَى اللَّهُ عَزَّ وَجَلَّ إِلَيْهِ: يَا دَاوُدُ إِنَّ ذَلِكَ لَمْ يَكُنْ إِلَّا بِي، وَلَوْلَا عَوْنِي إِيَّاكَ مَا قَوِيتَ عَلَى ذَلِكَ، وَسَأَكِلُكَ إِلَى نَفْسِكَ.
Wa-qāla Ibnu ʿAbbāsin raḍiya Allāhu ʿanhu: Fa-awḥā Allāhu ʿazza wa-jalla ilayhi: Yā Dāwūdu inna dhālika lam yakun illā bī, wa-lawlā ʿawnī iyyāka mā qawīta ʿalā dhālika, wa-sa-akiluka ilā nafsika.
Ibn ʿAbbās, may God be pleased with him, said: Then God, mighty and majestic, revealed to him, “David, this came about only through Me. Without My help you would not have had the strength for it, and I shall leave you to yourself.”
وَفِي حَدِيثٍ آخَرَ «وَعِزَّتِي وَجَلَالِي لَأَكِلَنَّكَ إِلَى نَفْسِكَ» فَلَوْ كَانَ ذَاكِرًا لِلنِّعْمَةِ فِي ذَلِكَ لَمَا ذَكَّرَهُ مَا هُوَ لَهُ ذَاكِرٌ، ثُمَّ يُعَاقِبُهُ عَلَيْهِ، فَيَتْرُكُهُ وَنَفْسَهُ، وَلَكِنْ ذَكَّرَهُ النِّعْمَةَ الَّتِي كَانَ لَهَا نَاسِيًا، وَوَكَلَهُ إِلَى نَفْسِهِ الَّتِي أَضَافَ الْعَمَلَ إِلَيْهَا وَحَمِدَهَا عَلَيْهِ، فَكَانَ بِعَمَلِهَا مُعْجَبًا، وَسَمَّاهُ ابْنُ عَبَّاسٍ مُعْجَبًا مِنْ نَفْسِهِ،
Wa-fī ḥadīthin ākhara “Wa-ʿizzatī wa-jalālī la-akilannaka ilā nafsika” fa-law kāna dhākiran li-al-niʿmati fī dhālika la-mā dhakkarahu mā huwa lahu dhākirun, thumma yuʿāqibuhu ʿalayhi, fa-yatrukuhu wa-nafsahu, wa-lākin dhakkarahu al-niʿmata allatī kāna lahā nāsiyan, wa-wakalahu ilā nafsihi allatī aḍāfa al-ʿamala ilayhā wa-ḥamidahā ʿalayhi, fa-kāna bi-ʿamalihā muʿjaban, wa-sammāhu Ibnu ʿAbbāsin muʿjaban min nafsihi,
In another report: “By My might and My majesty, I shall certainly leave you to yourself.” Had he been mindful of the blessing in this, God would not have reminded him of what he already remembered and then punished him for it, leaving him to himself. Rather, He reminded him of the blessing he had forgotten and left him to the self to which he had attributed the deed and which he had praised for it. Thus he admired its deed, and Ibn ʿAbbās described him as admiring himself,
Source page 424
وَأَخْبَرَ أَنَّهُ أَصَابَ الذَّنْبَ مِنْ أَجْلِ عُجْبِهِ بِطَاعَةِ اللَّهِ عَزَّ وَجَلَّ.
Wa-akhbara annahu aṣāba al-dhanba min ajli ʿujbihi bi-ṭāʿati Allāhi ʿazza wa-jalla.
And stated that he committed the sin because of his admiration for his obedience to God, mighty and majestic.
فَطَاعَةُ اللَّهِ أُعْجِبَ بِهَا فَأَدْرَكَتْهُ الْعُقُوبَةُ عَلَى ذَلِكَ، حَتَّى أَصَابَ ذَنْبًا أَوْرَثَهُ النَّدَمَ وَالْحُزْنَ أَيَّامَ حَيَاتِهِ وَالتَّبِعَةَ فِي الْآخِرَةِ، حَتَّى يَسْتَوْهِبَهُ اللَّهُ عَزَّ وَجَلَّ مِنْ أُورِيَاءَ كَمَا جَاءَ فِي الْحَدِيثِ، فَأَعْظِمْ بِالْعُجْبِ بَلِيَّةً وَأَعْظِمْ بِهِ آفَةً.
Fa-ṭāʿatu Allāhi uʿjiba bihā fa-adrakat-hu al-ʿuqūbatu ʿalā dhālika, ḥattā aṣāba dhanban awrathahu al-nadama wa-al-ḥuzna ayyāma ḥayātihi wa-al-tabiʿata fī al-ākhirati, ḥattā yastawhibahu Allāhu ʿazza wa-jalla min Ūriyāʾa ka-mā jāʾa fī al-ḥadīthi, fa-aʿẓim bi-al-ʿujbi baliyyatan wa-aʿẓim bihi āfatan.
It was his obedience to God that he admired, and punishment overtook him for it, until he committed a sin that bequeathed him remorse and sorrow throughout his life and liability in the hereafter, until God, mighty and majestic, asks Uriah to pardon him, as the report relates. What a tremendous trial self-admiration is, and what a tremendous affliction!
وَمِنْ ذَلِكَ مَا قَالَ اللَّهُ عَزَّ وَجَلَّ فِي كِتَابِهِ الْعَزِيزِ فِي يَوْمِ حُنَيْنٍ لِأَصْحَابِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُمْ خَيْرُ عِصَابَةٍ عَلَى وَجْهِ الْأَرْضِ، بَلْ لَا عِصَابَةَ تَعْبُدُ اللَّهَ عَزَّ وَجَلَّ غَيْرُهُمْ وَمَنْ تَبِعَهُمْ، غِضَابٌ لِلَّهِ عَزَّ وَجَلَّ، يَنْصُرُونَ دِينَ اللَّهِ عَزَّ وَجَلَّ، مُسْتَجْمِعُونَ لِقِتَالِ أَعْدَاءِ اللَّهِ عَزَّ وَجَلَّ،
Wa-min dhālika mā qāla Allāhu ʿazza wa-jalla fī kitābihi al-ʿazīzi fī yawmi Ḥunaynin li-aṣḥābi Muḥammadin ṣallā Allāhu ʿalayhi wa-sallama wa-hum khayru ʿiṣābatin ʿalā wajhi al-arḍi, bal lā ʿiṣābata taʿbudu Allāha ʿazza wa-jalla ghayruhum wa-man tabiʿahum, ghiḍābun li-llāhi ʿazza wa-jalla, yanṣurūna dīna Allāhi ʿazza wa-jalla, mustajmiʿūna li-qitāli aʿdāʾi Allāhi ʿazza wa-jalla,
Another example is what God, mighty and majestic, said in His exalted Book concerning the day of Ḥunayn to Muḥammad's companions, may God bless him and grant him peace. They were the finest company on the face of the earth; indeed, no company worshipped God, mighty and majestic, apart from them and their followers. They were indignant for God, mighty and majestic, supporting the religion of God, mighty and majestic, and fully assembled to fight the enemies of God, mighty and majestic,
فَقَالَ اللَّهُ عَزَّ وَجَلَّ: وَيَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنْكُمْ شَيْئًا وَضَاقَتْ عَلَيْكُمُ الْأَرْضُ بِمَا رَحُبَتْ ثُمَّ وَلَّيْتُمْ مُدْبِرِينَ.
Fa-qāla Allāhu ʿazza wa-jalla: Wa-yawma Ḥunaynin idh aʿjabatkum kathratukum fa-lam tughni ʿankum shayʾan wa-ḍāqat ʿalaykumu al-arḍu bi-mā raḥubat thumma wallaytum mudbirīna.
Then God, mighty and majestic, said: “And on the day of Ḥunayn, when your great numbers impressed you but availed you nothing, and the earth, for all its vastness, closed in upon you; then you turned and fled.”
وَذَاكَ أَنَّ قَائِلًا قَالَ مِنْهُمْ: «لَنْ نُغْلَبَ الْيَوْمَ مِنْ قِلَّةٍ». فَلَمَّا أُعْجِبُوا بِكَثْرَتِهِمْ، وَاتَّكَلُوا عَلَى قُوَّتِهِمْ، وَنَسُوا اللَّهَ عَزَّ وَجَلَّ فِي ذَلِكَ؛ رَفَعَ اللَّهُ عَزَّ وَجَلَّ فِي ذَلِكَ الْوَقْتِ النَّصْرَ عَنْهُمْ؛ لِيُعَلِّمَهُمْ أَنَّ كَثْرَتَهُمْ لَا تُغْنِى عَنْهُمْ شَيْئًا، وَأَنَّ اللَّهَ عَزَّ وَجَلَّ النَّاصِرُ الْغَالِبُ لَهُمْ عَدُوَّهُمْ، لَا عَدَدُهُمْ،
Wa-dhāka anna qāʾilan qāla minhum: “Lan nughlaba al-yawma min qillatin.” Fa-lammā uʿjibū bi-kathratihim, wa-ittakalū ʿalā quwwatihim, wa-nasū Allāha ʿazza wa-jalla fī dhālika; rafaʿa Allāhu ʿazza wa-jalla fī dhālika al-waqti al-naṣra ʿanhum; li-yuʿallimahum anna kathratahum lā tughnī ʿanhum shayʾan, wa-anna Allāha ʿazza wa-jalla al-nāṣiru al-ghālibu lahum ʿaduwwahum, lā ʿadaduhum,
This was because one of them said, “We will not be defeated today through lack of numbers.” When they admired their numbers, relied on their strength, and forgot God, mighty and majestic, in this, God, mighty and majestic, withdrew His help from them at that moment, to teach them that their numbers availed them nothing and that God, mighty and majestic, was the one who helped them and defeated their enemy for them, rather than their numbers,
ثُمَّ عَطَفَ اللَّهُ عَزَّ وَجَلَّ عَلَيْهَا بِالنَّصْرِ، إِكْرَامًا لِنَبِيِّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَلَهُمْ، وَنَصْرًا لِدِينِهِ، ثُمَّ أَنْزَلَ بِذَلِكَ قُرْآنًا فَعَرَّفَهُمْ بِهِ مَا كَانَ مِنْهُمْ، وَمَا قَالَ مَنْ قَالَ مِنْهُمْ، وَهَذَا هُوَ الْعُجْبُ بِالْكَثْرَةِ.
Thumma ʿaṭafa Allāhu ʿazza wa-jalla ʿalayhā bi-al-naṣri, ikrāman li-nabiyyihi ṣallā Allāhu ʿalayhi wa-sallama, wa-lahum, wa-naṣran li-dīnihi, thumma anzala bi-dhālika qurʾānan fa-ʿarrafahum bihi mā kāna minhum, wa-mā qāla man qāla minhum, wa-hādhā huwa al-ʿujbu bi-al-kathrati.
Then God, mighty and majestic, turned toward that company with help, honoring His Prophet, may God bless him and grant him peace, and them, and supporting His religion. He then sent down Qurʾānic revelation about this, making them recognize what they had done and what the speaker among them had said. This is admiration for great numbers.
وَمِنْهُ أَيْضًا مَا رَوَى ابْنُ عُيَيْنَةَ أَنَّ أَيُّوبَ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ: «إِلَهِي أَنَّى ابْتَلَيْتَنِي بِهَذَا الْبَلَاءِ وَمَا وَرَدَ عَلَىَّ أَمْرٌ إِلَّا آثَرْتُ هَوَاكَ عَلَى هَوَايَ؟ وَنُودِيَ مِنْ غَمَامَةٍ بِعَشَرَةِ آلَافِ صَوْتٍ: يَا أَيُّوبُ، أَنَّى ذَلِكَ؟ أَيْ مِنْ أَيْنَ لَكَ ذَلِكَ؟ قَالَ:
Wa-minhu ayḍan mā rawā Ibnu ʿUyaynata anna Ayyūba ṣalawātu Allāhi ʿalayhi qāla: “Ilāhī annā ibtalaytanī bi-hādhā al-balāʾi wa-mā warada ʿalayya amrun illā āthartu hawāka ʿalā hawāya? Wa-nūdiya min ghamāmatin bi-ʿasharati ālāfi ṣawtin: Yā Ayyūbu, annā dhālika? Ay min ayna laka dhālika? Qāla:
Another example is what Ibn ʿUyayna related: Job, God's blessings be upon him, said, “My God, how have You afflicted me with this trial, when nothing ever came upon me without my preferring Your desire to my own?” Then a call came from a cloud in ten thousand voices: “Job, where did that come from?” That is, “From where did you receive it?” He said:
Source page 425
فَأَخَذَ رَمَادًا فَوَضَعَهُ عَلَى رَأْسِهِ، فَقَالَ: مِنْكَ يَا رَبِّ».
Fa-akhadha ramādan fa-waḍaʿahu ʿalā raʾsihi, fa-qāla: Minka yā rabbi.”
He took ashes and put them on his head, saying, “From You, my Lord.”
أَفَلَا تَرَى إِلَى رُجُوعِهِ عَمَّا قَالَ، نَاسِيًا أَنْ يُضِيفَ نِعْمَةَ الْعَمَلِ إِلَى رَبِّهِ جَلَّ وَعَزَّ، فَفَزِعَ إِلَى الذِّكْرِ بِالذُّلِّ وَالِاسْتِكَانَةِ، وَالْإِقْرَارِ بِالنِّعْمَةِ أَنَّهَا مِنَ اللَّهِ عَزَّ وَجَلَّ، فَقَالَ: مِنْكَ يَا رَبِّ.
A-fa-lā tarā ilā rujūʿihi ʿammā qāla, nāsiyan an yuḍīfa niʿmata al-ʿamali ilā rabbihi jalla wa-ʿazza, fa-faziʿa ilā al-dhikri bi-al-dhulli wa-al-istikānati, wa-al-iqrāri bi-al-niʿmati annahā mina Allāhi ʿazza wa-jalla, fa-qāla: Minka yā rabbi.
Do you not see how he withdrew what he had said, having forgotten to attribute the blessing of his deeds to his Lord, majestic and mighty? He hastened to remembrance with humility and submission, acknowledging that the blessing came from God, mighty and majestic, and said, “From You, my Lord.”
وَفِي هَذَا أَوْ فِي حَدِيثِ دَاوُدَ عَلَيْهِ السَّلَامُ مَعْنًى مِنَ الْإِدْلَالِ بِالْعَمَلِ، سَأُبَيِّنُهُ لَكَ إِنْ شَاءَ اللَّهُ عَزَّ وَجَلَّ عِنْدَ ذِكْرِ الْإِدْلَالِ بِالْعَمَلِ.
Wa-fī hādhā aw fī ḥadīthi Dāwūda ʿalayhi al-salāmu maʿnan mina al-idlāli bi-al-ʿamali, sa-ubayyinuhu laka in shāʾa Allāhu ʿazza wa-jalla ʿinda dhikri al-idlāli bi-al-ʿamali.
In this, or in the report about David, peace be upon him, there is an element of presumption on the strength of one's deeds. I shall explain it to you, if God, mighty and majestic, wills, when discussing presumption on the strength of deeds.
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بَابُ الْإِدْلَالِ بِالْعَمَلِ
Bābu al-idlāli bi-al-ʿamali
Chapter on presumption on the strength of one's deeds
قُلْتُ: فَأَخْبِرْنِي بِالْإِدْلَالِ مَا هُوَ؟
Qultu: Fa-akhbirnī bi-al-idlāli mā huwa?
I said: Tell me, then, what is presumption?
قَالَ: إِنَّ الْإِدْلَالَ مَعْنًى زَائِدٌ فِي الْعُجْبِ، وَهُوَ أَنْ يُعْجَبَ بِعَمَلِهِ أَوْ عِلْمِهِ، فَيَرَى أَنَّ لَهُ عِنْدَ اللَّهِ قَدْرًا عَظِيمًا قَدِ اسْتَحَقَّ بِهِ الثَّوَابَ عَلَى عَمَلِهِ، فَإِنْ رَجَا الْمَغْفِرَةَ مَعَ الْخَوْفِ لَمْ يَكُنْ إِدْلَالًا، وَإِنْ زَايَلَ الْخَوْفُ ذَلِكَ فَهُوَ إِدْلَالٌ؛
Qāla: Inna al-idlāla maʿnan zāʾidun fī al-ʿujbi, wa-huwa an yuʿjaba bi-ʿamalihi aw ʿilmihi, fa-yarā anna lahu ʿinda Allāhi qadran ʿaẓīman qadi istaḥaqqa bihi al-thawāba ʿalā ʿamalihi, fa-in rajā al-maghfirata maʿa al-khawfi lam yakun idlālan, wa-in zāyala al-khawfu dhālika fa-huwa idlālun;
He said: Presumption is an additional element in self-admiration: someone admires his deeds or knowledge, and so thinks he possesses great standing with God, through which he has earned a reward for his deeds. If he hopes for forgiveness while still afraid, that is not presumption. If fear abandons that hope, however, it is presumption,
كَمَا قَالَتِ امْرَأَةٌ مِنَ الْمُهَاجِرَاتِ وَهِيَ عِنْدَ عَائِشَةَ رَضِىَ اللَّهُ عَنْهَا: بَايَعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَلَّا أُشْرِكَ وَلَا أَسْرِقَ وَلَا أَزْنِىَ وَلَا أَقْتُلَ وَلَدِى وَلَا آتِىَ بِبُهْتَانٍ أَفْتَرِيهِ بَيْنَ يَدَىَّ وَرِجْلَىَّ، وَلَا أَعْصِيَهُ فِي مَعْرُوفٍ، فَوَفَيْتُ لِرَبِّى عَزَّ وَجَلَّ، وَوَفَّى لِي، فَوَاللَّهِ لَا يُعَذِّبُنِي رَبِّى.
Ka-mā qālati imraʾatun mina al-muhājirāti wa-hiya ʿinda ʿĀʾishata raḍiya Allāhu ʿanhā: Bāyaʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama allā ushrika wa-lā asriqa wa-lā azniya wa-lā aqtula waladī wa-lā ātiya bi-buhtānin aftarīhi bayna yadayya wa-rijlayya, wa-lā aʿṣiyahu fī maʿrūfin, fa-wafaytu li-rabbī ʿazza wa-jalla, wa-waffā lī, fa-wa-Allāhi lā yuʿadhdhibunī rabbī.
As a woman among the Emigrants said while with ʿĀʾisha, may God be pleased with her: “I pledged allegiance to God's Messenger, may God bless him and grant him peace, promising not to associate partners with God, steal, commit adultery, kill my child, produce a slander fabricated between my hands and feet, or disobey him in anything right. I fulfilled my pledge to my Lord, mighty and majestic, and He fulfilled His promise to me. By God, my Lord will not punish me.”
فَأُتِيَتْ فِي النَّوْمِ فَقِيلَ لَهَا: أَنْتِ الْمُتَأَلِّيَةُ عَلَى اللَّهِ أَلَّا يُعَذِّبَكِ؟ فَكَيْفَ بِقَوْلِكِ فِيمَا لَا يَعْنِيكِ، وَمَنْعِكِ مَا لَا يُغْنِيكِ؟
Fa-utiyat fī al-nawmi fa-qīla lahā: Anti al-mutaʾalliyatu ʿalā Allāhi allā yuʿadhdhibaki? Fa-kayfa bi-qawliki fī-mā lā yaʿnīki, wa-manʿiki mā lā yughnīki?
She was visited in her sleep and told, “Are you the one who swears that God will not punish you? What, then, of your speaking about what does not concern you and withholding what does you no good?”
وَفِي حَدِيثٍ آخَرَ: أَنَّهُ أَتَاهَا مَلَكٌ، فَقَالَ لَهَا: كَلَامَكِ تُزَجِّينَ، وَزِينَتَكِ تُبْدِينَ، وَخَيْرَكِ تُكْدِينَ، وَجَارَكِ تُؤْذِينَ، وَزَوْجَكِ تَعْصِينَ، ثُمَّ وَضَعَ أَصَابِعَهُ الْخَمْسَ عَلَى وَجْهِهَا، فَقَالَ: خَمْسٌ بِخَمْسٍ، وَلَوْ زِدْتِ لَزِدْنَاكِ قَالَ:
Wa-fī ḥadīthin ākhara: Annahu atāhā malakun, fa-qāla lahā: Kalāmaki tuzajjīna, wa-zīnataki tubdīna, wa-khayraki tukdīna, wa-jāraki tuʾdhīna, wa-zawjaki taʿṣīna, thumma waḍaʿa aṣābiʿahu al-khamsa ʿalā wajhihā, fa-qāla: Khamsun bi-khamsin, wa-law zidti la-zidnāki qāla:
In another report, an angel came to her and said, “You let your words flow, display your adornment, withhold your generosity, harm your neighbor, and disobey your husband.” Then he placed his five fingers on her face and said, “Five for five. Had you done more, we would have given you more.” He said:
Source page 427
فَأَصْبَحَتْ وَأَثَرُ الْأَصَابِعِ فِي وَجْهِهَا.
Fa-aṣbaḥat wa-atharu al-aṣābiʿi fī wajhihā.
She awoke in the morning with the marks of the fingers on her face.
فَهَذَا الْإِدْلَالُ عَلَى اللَّهِ عَزَّ وَجَلَّ، وَإِيجَابُ الثَّوَابِ عَلَيْهِ عَلَى الْغَفْلَةِ وَالنِّسْيَانِ وَالْجَهْلِ عَلَيْهِ.
Fa-hādhā al-idlālu ʿalā Allāhi ʿazza wa-jalla, wa-ījābu al-thawābi ʿalayhi ʿalā al-ghaflati wa-al-nisyāni wa-al-jahli ʿalayhi.
This is presumption toward God, mighty and majestic: imposing a reward as an obligation upon Him out of heedlessness, forgetfulness, and ignorance toward Him.
قُلْتُ: فَمَا الدَّلِيلُ أَنَّهُ قَدْ رَأَى أَنَّ لَهُ بِذَلِكَ عِنْدَ اللَّهِ عَزَّ وَجَلَّ قَدْرًا عَظِيمًا؟
Qultu: Fa-mā al-dalīlu annahu qad raʾā anna lahu bi-dhālika ʿinda Allāhi ʿazza wa-jalla qadran ʿaẓīman?
I said: What indicates that he considers himself to possess great standing with God, mighty and majestic, because of this?
قَالَ: عَلَى ذَلِكَ دَلَائِلُ كَثِيرَةٌ مِنْ قَلْبِهِ وَلِسَانِهِ:
Qāla: ʿAlā dhālika dalāʾilu kathīratun min qalbihi wa-lisānihi:
He said: There are many indications of this in his heart and speech:
فَمِنْ ذَلِكَ أَنْ يُنَاجِىَ اللَّهَ عَزَّ وَجَلَّ بِاسْتِعْظَامِ عَمَلِهِ، كَمَا قَالَ دَاوُدُ عَلَيْهِ السَّلَامُ، أَوْ يَسْتَكْثِرَ أَنْ يَنْزِلَ بِهِ بَلَاءٌ، أَوْ يُنْصَرَ عَلَيْهِ غَيْرُهُ، أَوْ يُرَدَّ دَعْوَتُهُ وَهُوَ يَعْمَلُ مِثْلَ ذَلِكَ الْعَمَلِ.
Fa-min dhālika an yunājiya Allāha ʿazza wa-jalla bi-istiʿẓāmi ʿamalihi, ka-mā qāla Dāwūdu ʿalayhi al-salāmu, aw yastakthira an yanzila bihi balāʾun, aw yunṣara ʿalayhi ghayruhu, aw yuradda daʿwatuhu wa-huwa yaʿmalu mithla dhālika al-ʿamali.
Among them are addressing God, mighty and majestic, privately while magnifying his own deeds, as David, peace be upon him, spoke; or considering it too much that a trial should befall him, that someone else should be granted victory over him, or that his prayer should be refused while he performs deeds of that kind.
وَمِثْلُ ذَلِكَ: مَا رُوِىَ عَنْ أَيُّوبَ صَلَوَاتُ اللَّهِ عَلَيْهِ حِينَ قَالَ: إِلَهِي أَنَّى ابْتَلَيْتَنِي بِهَذَا الْبَلَاءِ، وَمَا وَرَدَ عَلَىَّ أَمْرٌ إِلَّا آثَرْتُ هَوَاكَ عَلَى هَوَايَ؟
Wa-mithlu dhālika: Mā ruwiya ʿan Ayyūba ṣalawātu Allāhi ʿalayhi ḥīna qāla: Ilāhī annā ibtalaytanī bi-hādhā al-balāʾi, wa-mā warada ʿalayya amrun illā āthartu hawāka ʿalā hawāya?
An example is what is related of Job, God's blessings be upon him, when he said, “My God, how have You afflicted me with this trial, when nothing ever came upon me without my preferring Your desire to my own?”
فَإِذَا اسْتَنْكَرَ الْعَامِلُ أَنْ لَا تُجَابَ دَعْوَتُهُ، أَوْ أَلَّا يُفْعَلَ بِهِ مَا يُحِبُّ، أَوْ أَنْ يُبْتَلَى، أَوْ يُسْلَمَ لِعَدُوِّهِ أَوْ لِهَلَكَةٍ مِنْ مَهَالِكِ الدُّنْيَا، فَهَذَا مُعْجَبٌ بِعَمَلِهِ، مُدِلٌّ بِهِ، كَأَنَّ لَهُ عَلَى اللَّهِ عَزَّ وَجَلَّ مِنَّةً بِمَا عَمِلَ، يَجِبُ عَلَى اللَّهِ عَزَّ وَجَلَّ مُكَافَأَتُهُ.
Fa-idhā istankara al-ʿāmilu an lā tujāba daʿwatuhu, aw allā yufʿala bihi mā yuḥibbu, aw an yubtalā, aw yuslama li-ʿaduwwihi aw li-halakatin min mahāliki al-dunyā, fa-hādhā muʿjabun bi-ʿamalihi, mudillun bihi, ka-anna lahu ʿalā Allāhi ʿazza wa-jalla minnatan bi-mā ʿamila, yajibu ʿalā Allāhi ʿazza wa-jalla mukāfaʾatuhu.
When the doer considers it outrageous that his prayer should go unanswered, that he should not receive the treatment he desires, that he should be tried, or that he should be surrendered to his enemy or to one of this world's perils, he is admiring his deeds and presuming on them, as though he had done God, mighty and majestic, a favor by what he did, which God, mighty and majestic, was obliged to repay.
وَلَوْلَا تَفَضُّلُ اللَّهِ عَزَّ وَجَلَّ عَلَى خَلْقِهِ مَا جَعَلَ لَهُمْ عَمَلًا؛ لِأَنَّ الْعَمَلَ مِنْهُ بِفَضْلِهِ وَنِعْمَتِهِ، وَالشُّكْرُ مِنَ الْعِبَادِ ضَعِيفٌ، وَالشُّكْرُ بِعَيْنِهِ نِعْمَةٌ مِنَ اللَّهِ عَزَّ وَجَلَّ، وَالذُّنُوبُ كَثِيرَةٌ.
Wa-lawlā tafaḍḍulu Allāhi ʿazza wa-jalla ʿalā khalqihi mā jaʿala lahum ʿamalan; li-anna al-ʿamala minhu bi-faḍlihi wa-niʿmatihi, wa-al-shukru mina al-ʿibādi ḍaʿīfun, wa-al-shukru bi-ʿaynihi niʿmatun mina Allāhi ʿazza wa-jalla, wa-al-dhunūbu kathīratun.
Were it not for the generosity of God, mighty and majestic, toward His creatures, He would not have credited them with any deed, for the deed comes from Him through His favor and blessing. The gratitude offered by His servants is weak; gratitude itself is a blessing from God, mighty and majestic; and their sins are many.
أَلَا تَرَاهُ يَقُولُ جَلَّ ثَنَاؤُهُ: وَلَوْ لَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ مَا زَكَى مِنْكُمْ مِنْ أَحَدٍ أَبَدًا.
A-lā tarāhu yaqūlu jalla thanāʾuhu: Wa-law lā faḍlu Allāhi ʿalaykum wa-raḥmatuhu mā zakā minkum min aḥadin abadan.
Do you not see that He says, exalted be His praise: “Were it not for God's favor and mercy toward you, not one of you would ever have become pure.”
Source page 428
فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِأَصْحَابِهِ، وَهُمْ خَيْرُ النَّاسِ يَوْمَئِذٍ وَإِلَى الْيَوْمِ: «مَا مِنْكُمْ مِنْ أَحَدٍ يُنْجِيهِ عَمَلُهُ». قَالُوا: وَلَا أَنْتَ يَا رَسُولَ اللَّهِ؟ قَالَ: «وَلَا أَنَا؛ إِلَّا أَنْ يَتَغَمَّدَنِى اللَّهُ بِرَحْمَتِهِ».
Fa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama li-aṣḥābihi, wa-hum khayru al-nāsi yawmaʾidhin wa-ilā al-yawmi: “Mā minkum min aḥadin yunjīhi ʿamaluhu.” Qālū: Wa-lā anta yā rasūla Allāhi? Qāla: “Wa-lā anā; illā an yataghammadanī Allāhu bi-raḥmatihi.”
The Prophet, may God bless him and grant him peace, said to his companions, who were the finest people then and remain so to this day: “Not one of you will be saved by his deeds.” They asked, “Not even you, Messenger of God?” He replied, “Not even me, unless God enfolds me in His mercy.”
وَقَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَوْ يُؤَاخِذُنِى اللَّهُ أَنَا وَعِيسَى ابْنَ مَرْيَمَ بِمَا نُصِيبُ بِهَاتَيْنِ لَعَذَّبَنَا».
Wa-qāla ṣallā Allāhu ʿalayhi wa-sallama: “Law yuʾākhidhunī Allāhu anā wa-ʿĪsā bna Maryama bi-mā nuṣību bi-hātayni la-ʿadhdhabanā.”
He also said, may God bless him and grant him peace: “If God called me and Jesus son of Mary to account for what we do with these two, He would punish us.”
ثُمَّ أَصْحَابُهُ مِنْ بَعْدِهِ - عَلَى فَضْلِهِمْ وَبِرِّهِمْ - يَتَمَنَّوْنَ أَنَّهُمْ كَانُوا خُلِقُوا بِغَيْرِ خَلْقِ الْإِنْسِ؛ لِعَظِيمِ الْخَوْفِ، أَبُو بَكْرٍ رَضِىَ اللَّهُ عَنْهُ يَوَدُّ أَنَّهُ لَوْ كَانَ قُمْرِيًّا، وَعُمَرُ رَضِىَ اللَّهُ عَنْهُ يَتَمَنَّى أَنَّهُ لَوْ صَارَ تِبْنَةً، وَأَبُو عُبَيْدَةَ وَعِمْرَانُ بْنُ حُصَيْنٍ وَغَيْرُهُمْ.
Thumma aṣḥābuhu min baʿdihi - ʿalā faḍlihim wa-birrihim - yatamannawna annahum kānū khuliqū bi-ghayri khalqi al-insi; li-ʿaẓīmi al-khawfi, Abū Bakrin raḍiya Allāhu ʿanhu yawaddu annahu law kāna qumriyyan, wa-ʿUmaru raḍiya Allāhu ʿanhu yatamannā annahu law ṣāra tibnatan, wa-Abū ʿUbaydata wa-ʿImrānu bnu Ḥuṣaynin wa-ghayruhum.
Then his companions after him, despite their excellence and goodness, wished they had been created in a form other than human because of their tremendous fear. Abū Bakr, may God be pleased with him, wished he had been a turtledove; ʿUmar, may God be pleased with him, wished he had become a piece of straw; and so did Abū ʿUbayda, ʿImrān ibn Ḥuṣayn, and others.
فَلِلَّهِ عَزَّ وَجَلَّ الْحُجَّةُ الْبَالِغَةُ عَلَى عِبَادِهِ، وَلَهُ الْفَضْلُ وَالطَّوْلُ وَالْمِنَّةُ عَلَيْهِمْ، وَلَا مِنَّةَ لَهُمْ عَلَيْهِ، وَمَا عَمِلُوا مِنْ خَيْرٍ فَمِنْهُ وَبِهِ.
Fa-li-llāhi ʿazza wa-jalla al-ḥujjatu al-bālighatu ʿalā ʿibādihi, wa-lahu al-faḍlu wa-al-ṭawlu wa-al-minnatu ʿalayhim, wa-lā minnata lahum ʿalayhi, wa-mā ʿamilū min khayrin fa-minhu wa-bihi.
God, mighty and majestic, possesses the conclusive argument against His servants. His are the favor, bounty, and beneficence bestowed upon them; they have done Him no favor. Whatever good they have done comes from Him and through Him.
Source page 429
قُلْتُ: وَمَا الدَّلِيلُ عَلَى أَنَّ ذَلِكَ هُوَ الْإِدْلَالُ؟
Qultu: Wa-mā al-dalīlu ʿalā anna dhālika huwa al-idlālu?
I said: What is the evidence that this is presumption?
قَالَ: مَا يُرْوَى عَنْ قَتَادَةَ فِي قَوْلِ اللَّهِ عَزَّ وَجَلَّ وَلَا تَمْنُنْ تَسْتَكْثِرُ قَالَ: لَا تُدِلَّ بِعَمَلِكَ، وَقَدِ اخْتُلِفَ فِي تَفْسِيرِ هَذَا الْحَرْفِ، فَقَالَ بَعْضُهُمْ: لَا تُهْدِ حَتَّى يُهْدَى إِلَيْكَ، إِلَّا أَنَّ قَتَادَةَ ذَهَبَ إِلَى أَنَّهُ الْإِدْلَالُ بِالْعَمَلِ.
Qāla: Mā yurwā ʿan Qatādata fī qawli Allāhi ʿazza wa-jalla wa-lā tamnun tastakthiru qāla: Lā tudilla bi-ʿamalika, wa-qadi ukhtulifa fī tafsīri hādhā al-ḥarfi, fa-qāla baʿḍuhum: Lā tuhdi ḥattā yuhdā ilayka, illā anna Qatādata dhahaba ilā annahu al-idlālu bi-al-ʿamali.
He said: What is related from Qatāda concerning the words of God, mighty and majestic, “Do not bestow favors, seeking more.” He said, “Do not presume on the strength of your deeds.” The interpretation of this expression has been disputed. Some said, “Do not give a gift in order to receive one in return,” but Qatāda understood it to mean presumption on the strength of deeds.
وَقَوْلُ أَيُّوبَ وَدَاوُدَ عَلَيْهِمَا السَّلَامُ فِي الْحَدِيثِ الَّذِي يُرْوَى: «إِنَّ صَلَاةَ الْمُدِلِّ لَا تُرْفَعُ فَوْقَ رَأْسِهِ» وَقَالَ: «لَأَنْ تَضْحَكَ وَأَنْتَ مُعْتَرِفٌ بِذَنْبَيْنِ خَيْرٌ مِنْ أَنْ تَبْكِىَ وَأَنْتَ مُدِلٌّ بِعَمَلِكَ».
Wa-qawlu Ayyūba wa-Dāwūda ʿalayhimā al-salāmu fī al-ḥadīthi alladhī yurwā: “Inna ṣalāta al-mudilli lā turfaʿu fawqa raʾsihi” wa-qāla: “La-an taḍḥaka wa-anta muʿtarifun bi-dhanbayni khayrun min an tabkiya wa-anta mudillun bi-ʿamalika.”
And the saying of Job and David, peace be upon them both, in the report that is related: “The presumptuous person's prayer is not raised above his head.” He also said, “For you to laugh while acknowledging two sins is better than to weep while presuming on the strength of your deeds.”
فَهَذَا الْعُجْبُ بِالْإِدْلَالِ.
Fa-hādhā al-ʿujbu bi-al-idlāli.
This is self-admiration accompanied by presumption.
فَأَمَّا إِذَا انْفَرَدَ الْعُجْبُ وَلَمْ يُخَالِطْهُ الْإِدْلَالُ فَهُوَ مَا أَخْبَرْتُكَ مِنْ حَمْدِ النَّفْسِ وَنِسْيَانِ النِّعَمِ. وَسُئِلَ رِيَاحٌ الْقَيْسِيُّ فَقِيلَ لَهُ: يَا أَبَا مُهَاجِرٍ مَا الَّذِي أَفْسَدَ عَلَى الْعُمَّالِ أَعْمَالَهُمْ؟ فَقَالَ: حَمْدُ النَّفْسِ، وَنِسْيَانُ النِّعَمِ.
Fa-ammā idhā infarada al-ʿujbu wa-lam yukhāliṭhu al-idlālu fa-huwa mā akhbartuka min ḥamdi al-nafsi wa-nisyāni al-niʿami. Wa-suʾila Riyāḥun al-Qaysiyyu fa-qīla lahu: Yā Abā Muhājirin mā alladhī afsada ʿalā al-ʿummāli aʿmālahum? Fa-qāla: Ḥamdu al-nafsi, wa-nisyānu al-niʿami.
When self-admiration occurs alone, unmixed with presumption, it is what I have described to you: praising the self and forgetting blessings. Riyāḥ al-Qaysī was asked, “Abū Muhājir, what has corrupted the deeds of those who labor in devotion?” He replied, “Praising the self and forgetting blessings.”
Source page 430
بَابُ الْعُجْبِ بِالرَّأْيِ الْخَطَأِ
Bābu al-ʿujbi bi-al-raʾyi al-khaṭaʾi
Chapter on admiration for a mistaken opinion
قُلْتُ: وَالْعُجْبُ بِالرَّأْيِ الْخَطَأِ، لَمْ أَسْمَعْكَ أَدْخَلْتَهُ فِي هَذَا الْجَوَابِ.
Qultu: Wa-al-ʿujbu bi-al-raʾyi al-khaṭaʾi, lam asmaʿka adkhaltahu fī hādhā al-jawābi.
I said: As for admiration for a mistaken opinion, I have not heard you include it in this answer.
قَالَ: إِنَّهُ لَيْسَ بِنِعْمَةٍ فَيُوصَفَ بِنِسْيَانِ النِّعَمِ فِيهِ، وَلَكِنَّهُ بَلَاءٌ وَخِذْلَانٌ وَنَقْصٌ، أَمَّا مَا كَانَ فِي الضَّلَالِ وَالْبِدَعِ فَبَلِيَّةٌ وَخِذْلَانٌ، وَمَا كَانَ فِي الْأَحْكَامِ فَقَدْ يَكُونُ خِذْلَانًا وَإِثْمًا، وَقَدْ يَكُونُ نَقْصًا فِي الدِّينِ دُونَ الْإِثْمِ.
Qāla: Innahu laysa bi-niʿmatin fa-yūṣafa bi-nisyāni al-niʿami fīhi, wa-lākinnahu balāʾun wa-khidhlānun wa-naqṣun, ammā mā kāna fī al-ḍalāli wa-al-bidaʿi fa-baliyyatun wa-khidhlānun, wa-mā kāna fī al-aḥkāmi fa-qad yakūnu khidhlānan wa-ithman, wa-qad yakūnu naqṣan fī al-dīni dūna al-ithmi.
He said: It is not a blessing, so one cannot describe it as forgetting blessings in this respect. Rather, it is a trial, abandonment by God, and deficiency. Where it concerns error and religious innovations, it is an affliction and abandonment. Where it concerns rulings, it may be abandonment and sin, or it may be a deficiency in religion without sin.
فَإِذَا كَانَ الرَّأْيُ عَلَى غَيْرِ الْكِتَابِ وَالسُّنَّةِ وَالْإِجْمَاعِ فَعَنِ الْعُجْبِ كَانَ، وَهُوَ الَّذِي أَهْلَكَ عَامَّةَ الْعِبَادِ، حَتَّى ضَلُّوا وَكَفَرُوا وَابْتَدَعُوا وَأَخْطَؤُوا فِي دِينِ اللَّهِ عَزَّ وَجَلَّ.
Fa-idhā kāna al-raʾyu ʿalā ghayri al-kitābi wa-al-sunnati wa-al-ijmāʿi fa-ʿani al-ʿujbi kāna, wa-huwa alladhī ahlaka ʿāmmata al-ʿibādi, ḥattā ḍallū wa-kafarū wa-ibtadaʿū wa-akhṭaʾū fī dīni Allāhi ʿazza wa-jalla.
When an opinion rests on something other than the Book, the Sunna, and consensus, it has arisen from self-admiration. This is what has ruined the generality of people, until they went astray, disbelieved, introduced innovations, and erred in the religion of God, mighty and majestic.
وَقَدْ ذَمَّهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَخْبَرَ أَنَّهُ يَغْلِبُ عَلَى آخِرِ هَذِهِ الْأُمَّةِ، وَعِنْدَهُ يَكُونُونَ قَدْ عَمُوا وَصَمُّوا فَلَا يَنْتَفِعُونَ بِمَوْعِظَةٍ. قَالَ أَبُو ثَعْلَبَةَ الْخُشَنِيُّ: سَأَلْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ: عَلَيْكُمْ أَنْفُسَكُمْ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ فَقَالَ: «يَا أَبَا ثَعْلَبَةَ، ائْتَمِرُوا بِالْمَعْرُوفِ وَتَنَاهَوْا عَنِ الْمُنْكَرِ،
Wa-qad dhammahu al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama wa-akhbara annahu yaghlibu ʿalā ākhiri hādhihi al-ummati, wa-ʿindahu yakūnūna qad ʿamū wa-ṣammū fa-lā yantafiʿūna bi-mawʿiẓatin. Qāla Abū Thaʿlabata al-Khushaniyyu: Saʾaltu rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama ʿan qawli Allāhi ʿazza wa-jalla: ʿAlaykum anfusakum lā yaḍurrukum man ḍalla idhā ihtadaytum fa-qāla: “Yā Abā Thaʿlabata, iʾtamirū bi-al-maʿrūfi wa-tanāhaw ʿani al-munkari,
The Prophet, may God bless him and grant him peace, condemned it and said it would prevail among the last of this community. When it does, they will have become blind and deaf and will gain no benefit from admonition. Abū Thaʿlaba al-Khushanī said: I asked God's Messenger, may God bless him and grant him peace, about the words of God, mighty and majestic, “Attend to yourselves; those who go astray will not harm you when you are guided.” He replied, “Abū Thaʿlaba, enjoin what is right upon one another and forbid one another what is wrong,
Source page 431
فَإِذَا رَأَيْتَ شُحًّا مُطَاعًا وَهَوًى مُتَّبَعًا وَدُنْيَا مُؤْثَرَةً وَإِعْجَابَ كُلِّ ذِي رَأْىٍ بِرَأْيِهِ فَعَلَيْكَ نَفْسَكَ».
Fa-idhā raʾayta shuḥḥan muṭāʿan wa-hawan muttabaʿan wa-dunyā muʾtharatan wa-iʿjāba kulli dhī raʾyin bi-raʾyihi fa-ʿalayka nafsaka.”
“But when you see avarice obeyed, desire followed, worldly life preferred, and everyone with an opinion admiring his own opinion, then attend to yourself.”
فَأَخْبَرَ أَنَّ مَعْنَاهَا إِذَا غَلَبَ عَلَى أَهْلِ الدُّنْيَا إِيثَارُ الدُّنْيَا وَالْعُجْبُ بِآرَائِهِمْ.
Fa-akhbara anna maʿnāhā idhā ghalaba ʿalā ahli al-dunyā īthāru al-dunyā wa-al-ʿujbu bi-ārāʾihim.
He thus explained that the verse refers to when preference for worldly life and admiration for their own opinions prevail among the people of this world.
وَذَمَّ أَصْحَابُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْعُجْبَ بِالرَّأْيِ وَالْعُلَمَاءُ بَعْدَهُمْ، وَأَخْبَرُوا أَنَّ فِيهِ الْهَلَكَةَ، أَلَا تَرَى إِلَى مَا وَصَفَ اللَّهُ عَزَّ وَجَلَّ مَنْ قَالَ عَلَيْهِ غَيْرَ الْحَقِّ؟
Wa-dhamma aṣḥābu al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama al-ʿujba bi-al-raʾyi wa-al-ʿulamāʾu baʿdahum, wa-akhbarū anna fīhi al-halakata, a-lā tarā ilā mā waṣafa Allāhu ʿazza wa-jalla man qāla ʿalayhi ghayra al-ḥaqqi?
The companions of the Prophet, may God bless him and grant him peace, and the scholars after them condemned admiration for one's opinion and said that it brings ruin. Do you not see how God, mighty and majestic, described those who spoke falsely about Him?
فَقَالَ: وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا.
Fa-qāla: Wa-hum yaḥsabūna annahum yuḥsinūna ṣunʿan.
He said: “While they think they are doing well.”
وَقَالَ عَزَّ وَجَلَّ: أَ فَمَنْ زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا؟
Wa-qāla ʿazza wa-jalla: A fa-man zuyyina lahu sūʾu ʿamalihi fa-raʾāhu ḥasanan?
He also said, mighty and majestic: “What of someone whose evil conduct is made attractive to him, so that he sees it as good?”
فَأَخْبَرَ أَنَّ الْقَوْمَ مُعْجَبُونَ بِمَا يَدِينُونَ بِهِ مِنَ الضَّلَالِ وَالْكُفْرِ وَالْكَذِبِ عَلَى اللَّهِ عَزَّ وَجَلَّ، وَكَذَلِكَ جَمِيعُ أَهْلِ الْبِدَعِ لَوْلَا أَنَّهُمْ مُعْجَبُونَ بِآرَائِهِمْ مَا اعْتَقَدُوا الْبِدَعَ وَلَا أَقَامُوا عَلَيْهَا، فَبِالْإِعْجَابِ بِالرَّأْيِ الْخَطَأِ هَلَكَ عَامَّةُ الْكُفَّارِ وَأَهْلِ الْبِدَعِ مِنْ أَهْلِ الْإِسْلَامِ وَأَهْلِ الْخَطَأِ فِي الْفُتْيَا، لِأَنَّهُمْ تَأَوَّلُوا فَأُعْجِبُوا بِتَأْوِيلِهِمْ، وَظَنُّوا أَنَّهُ الْحَقُّ الْيَقِينُ، وَقَاسُوا عَلَى غَيْرِ الْقِيَاسِ فَأُعْجِبُوا بِقِيَاسِهِمْ،
Fa-akhbara anna al-qawma muʿjabūna bi-mā yadīnūna bihi mina al-ḍalāli wa-al-kufri wa-al-kadhibi ʿalā Allāhi ʿazza wa-jalla, wa-kadhālika jamīʿu ahli al-bidaʿi lawlā annahum muʿjabūna bi-ārāʾihim mā iʿtaqadū al-bidaʿa wa-lā aqāmū ʿalayhā, fa-bi-al-iʿjābi bi-al-raʾyi al-khaṭaʾi halaka ʿāmmatu al-kuffāri wa-ahli al-bidaʿi min ahli al-islāmi wa-ahli al-khaṭaʾi fī al-futyā, li-annahum taʾawwalū fa-uʿjibū bi-taʾwīlihim, wa-ẓannū annahu al-ḥaqqu al-yaqīnu, wa-qāsū ʿalā ghayri al-qiyāsi fa-uʿjibū bi-qiyāsihim,
He explained that these people admire the error, unbelief, and lies about God, mighty and majestic, which they profess as religion. Likewise, all adherents of religious innovations would neither adopt nor persist in those innovations if they did not admire their own opinions. Admiration for mistaken opinions has ruined the generality of unbelievers, adherents of innovations among Muslims, and those who err in legal judgments. They interpreted, then admired their interpretations, supposing them to be certain truth; they reasoned by analogy in violation of proper analogy, then admired their reasoning,
وَظَنُّوا أَنَّهُمْ قَدْ أَصَابُوا الْحَقَّ وَقَدْ تَرَكُوهُ، وَدَانُوا بِغَيْرِهِ وَخَالَفُوهُ.
Wa-ẓannū annahum qad aṣābū al-ḥaqqa wa-qad tarakūhu, wa-dānū bi-ghayrihi wa-khālafūhu.
And supposed that they had reached the truth when they had abandoned it, professed something else, and contradicted it.
قُلْتُ: قَدْ أَعْظَمْتَ ضَرَرَهُ وَبَيَّنْتَ كَثْرَةَ الْآفَاتِ فِيهِ، فَأَخْبِرْنِي مَا هُوَ؟
Qultu: Qad aʿẓamta ḍararahu wa-bayyanta kathrata al-āfāti fīhi, fa-akhbirnī mā huwa?
I said: You have stressed the enormity of its harm and explained its many dangers. Tell me, then, what it is.
Source page 432
قَالَ: الِاسْتِحْسَانُ بِالرَّأْيِ الْخَطَأِ مِنْ قِبَلِ هَوَى النَّفْسِ، مَعَ اعْتِرَاضٍ مِنَ الظَّنِّ أَنَّهُ حَقٌّ يَظُنُّهُ بِغَيْرِ يَقِينٍ.
Qāla: Al-istiḥsānu bi-al-raʾyi al-khaṭaʾi min qibali hawā al-nafsi, maʿa iʿtirāḍin mina al-ẓanni annahu ḥaqqun yaẓunnuhu bi-ghayri yaqīnin.
He said: Approving a mistaken opinion because of the self's desire, accompanied by an intrusive supposition that it is true, a supposition held without certainty.
قُلْتُ: مِمَّ كَانَ ذَلِكَ؟ فَإِنَّهُ لَا يُمْكِنُ أَنَّهُ كَانَ إِلَّا عَنْ إِغْفَالٍ وَجَهْلٍ.
Qultu: Mimma kāna dhālika? Fa-innahu lā yumkinu annahu kāna illā ʿan ighfālin wa-jahlin.
I said: What caused that? Surely it could only have arisen from inattention and ignorance.
قَالَ: أَجَلْ.
Qāla: Ajal.
He said: Yes.
قُلْتُ: مِمَّ كَانَ ذَلِكَ؟
Qultu: Mimma kāna dhālika?
I said: What caused that?
قَالَ: مِنْ تَرْكِ تُهْمَةِ النَّفْسِ، وَاسْتِحْسَانِ الرَّأْيِ بِغَيْرِ عِلْمٍ وَضَحَ لَهُ، وَلَا دَلِيلٍ مِنَ اللَّهِ عَزَّ وَجَلَّ، وَتِلْكَ بَلِيَّةٌ عَظِيمَةٌ لَا نِعْمَةٌ، وَلَوْ ذَكَرَ النِّعْمَةَ عِنْدَ ذَلِكَ لَمَا انْتَفَى الْعُجْبُ بِذَلِكَ، بَلْ يَسْتَحْكِمُ الْعُجْبُ بِذَلِكَ فَيَغْلِبُ عَلَيْهِ، وَإِنَّمَا أُعْجِبَ حِينَ رَأَى أَنَّهَا نِعْمَةٌ وَلَمْ يَعُدَّهُ بَلِيَّةً فَيَنْزِعَ عَنْهَا، أَوْ يَظُنَّ أَنَّهَا بَلِيَّةٌ فَيَتَّهِمَ نَفْسَهُ،
Qāla: Min tarki tuhmati al-nafsi, wa-istiḥsāni al-raʾyi bi-ghayri ʿilmin waḍaḥa lahu, wa-lā dalīlin mina Allāhi ʿazza wa-jalla, wa-tilka baliyyatun ʿaẓīmatun lā niʿmatun, wa-law dhakara al-niʿmata ʿinda dhālika la-mā intafā al-ʿujbu bi-dhālika, bal yastaḥkimu al-ʿujbu bi-dhālika fa-yaghlibu ʿalayhi, wa-innamā uʿjiba ḥīna raʾā annahā niʿmatun wa-lam yaʿuddahu baliyyatan fa-yanziʿa ʿanhā, aw yaẓunna annahā baliyyatun fa-yattahima nafsahu,
He said: From abandoning suspicion of oneself and approving an opinion without knowledge made clear to him or evidence from God, mighty and majestic. This is a great affliction, not a blessing. Were he to recall blessing at that point, self-admiration would not be dispelled by it; rather, it would grow firmly established and overcome him. He admired it precisely because he regarded it as a blessing, without counting it an affliction and turning away from it, or suspecting that it might be an affliction and distrusting himself,
فَيَثْبُتَ حَتَّى يَتَبَيَّنَ لَهُ الْعِلْمُ فَيَعْتَقِدَهُ أَوْ يَنْفِيَهُ، فَإِنَّمَا أُعْجِبَ بِهِ حِينَ عَدَّهُ نِعْمَةً.
Fa-yathbuta ḥattā yatabayyana lahu al-ʿilmu fa-yaʿtaqidahu aw yanfiyahu, fa-innamā uʿjiba bihi ḥīna ʿaddahu niʿmatan.
And therefore holding steady until knowledge became clear to him, so that he could embrace or reject it. He admired it only because he counted it a blessing.
Source page 433
بَابُ مَا يَنْفِي بِهِ الْعُجْبَ بِأَعْمَالِ الطَّاعَةِ
Bābu mā yanfī bihi al-ʿujba bi-aʿmāli al-ṭāʿati
Chapter on how to dispel admiration for acts of obedience
قُلْتُ: فَبِمَ يُنْفَى الْعُجْبُ بِالدِّينِ حَتَّى يَسْلَمَ مِنْهُ الْعَبْدُ؟
Qultu: Fa-bi-ma yunfā al-ʿujbu bi-al-dīni ḥattā yaslama minhu al-ʿabdu?
I said: How, then, is admiration for one's religion dispelled, so that the servant may be safe from it?
قَالَ: أَمَّا الْعُجْبُ بِالْحَقِّ وَالطَّاعَةِ مِنَ الْعَمَلِ وَالْعِلْمِ وَالرَّأْيِ الْمُوَافِقِ لِلْحَقِّ وَالصَّوَابِ، فَيَذْكُرُ النِّعْمَةَ فِيهِ؛ أَنَّ ذَلِكَ بِمِنَّةِ اللَّهِ عَزَّ وَجَلَّ وَفَضْلِهِ، وَلَوْلَا مِنَّتُهُ بِذَلِكَ لَمَا نَالَ ذَلِكَ أَحَدٌ أَبَدًا مِنْ نَفْسِهِ، لِأَنَّ النَّفْسَ لَوْ تُرِكَتْ لَمَا فَعَلَتْ ذَلِكَ، وَلَا كَانَ مِنْهَا، لِأَنَّ مَحَبَّتَهَا كَانَتْ فِي خِلَافِ ذَلِكَ حَتَّى نَبَّهَ اللَّهُ عَزَّ وَجَلَّ الْعَقْلَ،
Qāla: Ammā al-ʿujbu bi-al-ḥaqqi wa-al-ṭāʿati mina al-ʿamali wa-al-ʿilmi wa-al-raʾyi al-muwāfiqi li-al-ḥaqqi wa-al-ṣawābi, fa-yadhkuru al-niʿmata fīhi; anna dhālika bi-minnati Allāhi ʿazza wa-jalla wa-faḍlihi, wa-lawlā minnatuhu bi-dhālika la-mā nāla dhālika aḥadun abadan min nafsihi, li-anna al-nafsa law turikat la-mā faʿalat dhālika, wa-lā kāna minhā, li-anna maḥabbatahā kānat fī khilāfi dhālika ḥattā nabbaha Allāhu ʿazza wa-jalla al-ʿaqla,
He said: As for admiration for truth and obedience in deeds, knowledge, and opinions that accord with truth and correctness, one recalls the blessing within it: that it comes through the favor and generosity of God, mighty and majestic. Without His favor in this, no one would ever attain it from himself. Had the self been left alone, it would not have done it, nor would it have arisen from it, because what it loved lay in the opposite direction, until God, mighty and majestic, awakened the intellect,
فَقَهَرَ بِهِ هَوَى النَّفْسِ، وَعَزَمَ لَهُ عَلَى الرُّشْدِ، فَخَالَفَ مَحَبَّةَ النَّفْسِ وَشَهْوَتَهَا، لِأَنَّ الْعَبْدَ لَا يَكَادُ يَأْتِي بِرًّا إِلَّا وَشَهْوَتُهَا فِي ضِدِّهِ، إِنْ قَامَ اللَّيْلَ فَشَهْوَتُهَا فِي رَاحَتِهَا مِنَ التَّعَبِ، وَفِي نَوْمِهَا فِرَارًا مِنَ السَّهَرِ، وَكَذَلِكَ إِنْ صَامَ فَشَهْوَتُهَا فِي الْإِفْطَارِ، لِمَا بُنِيَتْ عَلَيْهِ مِنْ حُبِّ الْغِذَاءِ: مِنَ الطَّعَامِ وَالشَّرَابِ، وَحُبِّهَا الرَّاحَةَ إِلَى النِّكَاحِ وَغَيْرِهِ.
Fa-qahara bihi hawā al-nafsi, wa-ʿazama lahu ʿalā al-rushdi, fa-khālafa maḥabbata al-nafsi wa-shahwatahā, li-anna al-ʿabda lā yakādu yaʾtī birran illā wa-shahwatuhā fī ḍiddihi, in qāma al-layla fa-shahwatuhā fī rāḥatihā mina al-taʿabi, wa-fī nawmihā firāran mina al-sahari, wa-kadhālika in ṣāma fa-shahwatuhā fī al-ifṭāri, li-mā buniyat ʿalayhi min ḥubbi al-ghidhāʾi: Mina al-ṭaʿāmi wa-al-sharābi, wa-ḥubbihā al-rāḥata ilā al-nikāḥi wa-ghayrihi.
And through it subdued the self's desire and established resolve for him to follow right guidance. The servant thus opposed what the self loved and craved, for scarcely does the servant perform a good deed without its craving the opposite. If he stands in prayer at night, it craves relief from fatigue and sleep to escape wakefulness. Likewise, if he fasts, it craves breaking the fast, because it is constituted to love nourishment, food and drink, and because it loves the relief of intercourse and other things.
وَكَذَلِكَ جَمِيعُ أَعْمَالِ الطَّاعَاتِ، فَلَمْ تَكُنْ لِتَعْمَلَهُ لَوْ تُرِكَتْ فَيَذْكُرُ وَيَعْتَرِفُ أَنَّمَا الْعَمَلُ مِنَ اللَّهِ عَزَّ وَجَلَّ نِعْمَةٌ أَنْعَمَ بِهَا عَلَيْهِ؛ لَا ابْتِدَاءٌ مِنْ نَفْسِهِ، وَأَنَّ عَلَيْهِ فِي ذَلِكَ الشُّكْرَ، وَأَنَّهُ غَيْرُ قَائِمٍ بِالشُّكْرِ عَلَى ذَلِكَ، مُقَصِّرٌ عَنْ شُكْرِهِ، لَمْ يَسْتَأْهِلْ مَا مَنَّ عَلَيْهِ بِهِ، بَلْ يَسْتَأْهِلُ أَنْ يَسْلُبَهُ، لِتَضْيِيعِهِ شُكْرَ نِعَمِ اللَّهِ عَزَّ وَجَلَّ عَلَيْهِ.
Wa-kadhālika jamīʿu aʿmāli al-ṭāʿāti, fa-lam takun li-taʿmalahu law turikat fa-yadhkuru wa-yaʿtarifu annamā al-ʿamalu mina Allāhi ʿazza wa-jalla niʿmatun anʿama bihā ʿalayhi; lā ibtidāʾun min nafsihi, wa-anna ʿalayhi fī dhālika al-shukra, wa-annahu ghayru qāʾimin bi-al-shukri ʿalā dhālika, muqaṣṣirun ʿan shukrihi, lam yastaʾhil mā manna ʿalayhi bihi, bal yastaʾhilu an yaslubahu, li-taḍyīʿihi shukra niʿami Allāhi ʿazza wa-jalla ʿalayhi.
The same applies to every act of obedience: the self would not have performed it if left alone. He therefore remembers and acknowledges that the deed comes from God, mighty and majestic, as a blessing bestowed upon him, rather than originating in himself. He owes gratitude for it, yet does not fulfill that gratitude and falls short of thanking Him. He has not deserved what He bestowed upon him; rather, he deserves to have it taken away because he has neglected gratitude for the blessings of God, mighty and majestic, upon him.
قُلْتُ: قَدْ يَكُونُ مِنَ الْبِرِّ مَا لَا تَعَبَ عَلَيْهَا فِيهِ، كَالسُّكُوتِ عَنِ الْخَوْضِ فِي الْبَاطِلِ، وَكَغَضِّ الْبَصَرِ، وَتَرْكِ الْغِيبَةِ، وَتَرْكِ الْخَوْضِ فِي الْآثَامِ وَالْفُضُولِ، وَالْفِكْرِ فِي الْقَلْبِ وَالذِّكْرِ.
Qultu: Qad yakūnu mina al-birri mā lā taʿaba ʿalayhā fīhi, ka-al-sukūti ʿani al-khawḍi fī al-bāṭili, wa-ka-ghaḍḍi al-baṣari, wa-tarki al-ghībati, wa-tarki al-khawḍi fī al-āthāmi wa-al-fuḍūli, wa-al-fikri fī al-qalbi wa-al-dhikri.
I said: Some goodness may involve no fatigue for it, such as refraining from empty talk, lowering the gaze, abandoning backbiting and involvement in sins and needless matters, and inward reflection and remembrance.
Source page 434
قَالَ: إِنَّ ذَلِكَ كُلَّهُ يَثْقُلُ عَلَيْهَا، لِأَنَّهُ وَإِنْ لَمْ يَكُنْ لَهَا مُتْعِبًا فَإِنَّهُ مُشْغِلٌ لَهَا عَنْ مَحَبَّتِهَا وَهَوَاهَا، لِأَنَّ رَاحَتَهَا فِي مُحَادَثَةِ الْخَلْقِ وَاسْتِرَاحَتِهَا، لِتُخْرِجَ مَا يَجُولُ فِي الْقَلْبِ، وَكَذَلِكَ غَضُّ الْبَصَرِ عَنِ النَّظَرِ إِلَى مَا تَهْوَاهُ وَتَشْتَهِيهِ، كَذَلِكَ الْفِكْرُ وَالذِّكْرُ بِالْقَلْبِ لِلْآخِرَةِ شَاغِلٌ عَنِ النَّظَرِ فِي رَاحَةِ الدُّنْيَا وَالْفِكْرَةِ فِيهَا، فَذَلِكَ يَثْقُلُ عَلَيْهَا،
Qāla: Inna dhālika kullahu yathqulu ʿalayhā, li-annahu wa-in lam yakun lahā mutʿiban fa-innahu mushghilun lahā ʿan maḥabbatihā wa-hawāhā, li-anna rāḥatahā fī muḥādathati al-khalqi wa-istirāḥatihā, li-tukhrija mā yajūlu fī al-qalbi, wa-kadhālika ghaḍḍu al-baṣari ʿani al-naẓari ilā mā tahwāhu wa-tashtahīhi, kadhālika al-fikru wa-al-dhikru bi-al-qalbi li-al-ākhirati shāghilun ʿani al-naẓari fī rāḥati al-dunyā wa-al-fikrati fīhā, fa-dhālika yathqulu ʿalayhā,
He said: All of that weighs heavily on it. Even if it does not tire it, it diverts the self from what it loves and desires, for it finds ease in talking with people and relaxing so as to bring out what moves through the heart. The same applies to lowering the gaze rather than looking at what it desires and craves. Likewise, inward reflection and remembrance of the hereafter divert it from considering worldly comfort and thinking about it. This weighs heavily on it,
وَيَشْغَلُهَا عَنْ رَاحَتِهَا وَمَحَبَّتِهَا.
Wa-yashghaluhā ʿan rāḥatihā wa-maḥabbatihā.
And diverts it from its ease and what it loves.
فَقَدْ صَحَّ لِأُولِي النُّهَى أَنَّ مَا نَالَتْ مِنَ الْبِرِّ وَالطَّاعَةِ كَانَ يُخَالِفُ مَحَبَّتَهَا؛ لِلتَّعَبِ الَّذِي يَدْخُلُ عَلَيْهَا أَوْ مَنْعِهَا مِنْ رَاحَةٍ أَوْ لَذَّةٍ تَنَالُهَا، فَهَذَا دَلِيلٌ بَيِّنٌ وَشَاهِدٌ وَاضِحٌ عَلَيْهَا، أَنَّ الَّذِي أَدْخَلَهَا فِي خِلَافِ مَحَبَّتِهَا غَيْرُهَا، وَهُوَ مَلِيكُهَا الْمُتَفَضِّلُ عَلَيْهَا بِذَلِكَ، فَلَهُ الْحَمْدُ وَالشُّكْرُ وَحْدَهُ.
Fa-qad ṣaḥḥa li-ulī al-nuhā anna mā nālat mina al-birri wa-al-ṭāʿati kāna yukhālifu maḥabbatahā; li-al-taʿabi alladhī yadkhulu ʿalayhā aw manʿihā min rāḥatin aw ladhdhatin tanāluhā, fa-hādhā dalīlun bayyinun wa-shāhidun wāḍiḥun ʿalayhā, anna alladhī adkhalahā fī khilāfi maḥabbatihā ghayruhā, wa-huwa malīkuhā al-mutafaḍḍilu ʿalayhā bi-dhālika, fa-lahu al-ḥamdu wa-al-shukru waḥdahu.
It is therefore established for people of understanding that whatever goodness and obedience it attained ran contrary to what it loved, because of the fatigue imposed on it or its being prevented from obtaining ease or pleasure. This is plain evidence and clear testimony against it: the one who brought it into opposition to what it loved was someone other than itself, its Sovereign, who favored it with this. Praise and gratitude belong to Him alone.
فَإِنْ رَجَعَتْ إِلَى صَاحِبِهَا بِالدَّعْوَى مِنْهَا: أَنَّهَا هِيَ الَّتِي عَمِلَتْهُ وَانْتَحَلَتْهُ، فَحَمِدَهَا عَلَى صَبْرِهَا وَقُوَّتِهَا، فَلْيَرْجِعْ إِلَيْهَا بِهَذِهِ الْمَعْرِفَةِ الَّتِي يَجِدُهَا فِي نَفْسِهِ وَطَبْعِهِ، وَكَفَى بِإِخْبَارِ اللَّهِ عَزَّ وَجَلَّ عَنْهَا أَنَّهَا أَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ الرَّبُّ وَتَفَضَّلَ بِهِ الْمَوْلَى. فَلْيَرْجِعْ إِلَيْهَا بِهَذِهِ الْمَعْرِفَةِ، وَأَنَّهَا مُبْطِلَةٌ فِيمَا تَدَّعِى، مُبَاهِتَةٌ بِهِ،
Fa-in rajaʿat ilā ṣāḥibihā bi-al-daʿwā minhā: Annahā hiya allatī ʿamilathu wa-intaḥalathu, fa-ḥamidahā ʿalā ṣabrihā wa-quwwatihā, fa-l-yarjiʿ ilayhā bi-hādhihi al-maʿrifati allatī yajiduhā fī nafsihi wa-ṭabʿihi, wa-kafā bi-ikhbāri Allāhi ʿazza wa-jalla ʿanhā annahā ammāratun bi-al-sūʾi illā mā raḥima al-rabbu wa-tafaḍḍala bihi al-mawlā. Fa-l-yarjiʿ ilayhā bi-hādhihi al-maʿrifati, wa-annahā mubṭilatun fī-mā taddaʿī, mubāhitatun bihi,
If it returns to its owner claiming that it was the one that performed the deed and appropriating it, and he praises it for its patience and strength, let him confront it with this knowledge that he finds in his own self and nature. The declaration of God, mighty and majestic, about it is sufficient: it constantly commands evil, except where the Lord has mercy and the Master bestows His favor. Let him confront it with this knowledge, recognizing that its claim is false and brazen,
وَكَيْفَ جَازَ لَهَا ادِّعَاءُ مَا كَانَتْ تُحِبُّ خِلَافَهُ، وَيَثْقُلُ عَلَيْهَا فِعَالُهُ، وَكَانَتْ جَاهِدَةً أَنْ تَصُدَّ عَنْهُ. فَكَيْفَ تَدَّعِى أَنَّ مِنْهَا مَا كَانَتْ تَأْبَاهُ وَتَحْرِصُ عَلَى خِلَافِهِ، وَتُنَازِعُ بَعْدَ الدُّخُولِ فِيهِ إِلَى قَطْعِهِ وَتَرْكِ تَمَامِهِ، فَذَلِكَ مِنْهَا بَهْتٌ، وَمِنْ تَصْدِيقِ الْعَامِلِ لَهَا جَهْلٌ وَحُمْقٌ.
Wa-kayfa jāza lahā iddiʿāʾu mā kānat tuḥibbu khilāfahu, wa-yathqulu ʿalayhā fiʿāluhu, wa-kānat jāhidatan an taṣudda ʿanhu. Fa-kayfa taddaʿī anna minhā mā kānat taʾbāhu wa-taḥriṣu ʿalā khilāfihi, wa-tunāziʿu baʿda al-dukhūli fīhi ilā qaṭʿihi wa-tarki tamāmihi, fa-dhālika minhā bahtun, wa-min taṣdīqi al-ʿāmili lahā jahlun wa-ḥumqun.
And asking how it could claim what it wanted to oppose, what it found burdensome to do, and what it strove to obstruct. How can it claim as its own what it used to refuse, whose opposite it eagerly sought, and which, even after beginning it, it struggled to interrupt and leave unfinished? This is brazen falsehood on its part, and for the doer to believe it is ignorance and folly.
قُلْتُ: فَقَدْ يَجِدُ الْعَامِلُ لِلَّهِ عَزَّ وَجَلَّ، الْقَوِىُّ الْعَزْمِ، الزَّاهِدُ فِي الدُّنْيَا، الْمُوَاظِبُ عَلَى الطَّاعَاتِ نَشَاطًا مِنْ نَفْسِهِ لِلطَّاعَةِ، وَشَهْوَةً مِنْهَا لَهَا، لَا تَكَادُ تَصْبِرُ عَنْهَا، كَأَنَّهَا طَبْعٌ مِنْهَا، بَلْ قَدْ يَكُونُ فِي بَعْضِ الْحَالَاتِ أَكْثَرَ مِنَ الطَّبْعِ، وَقَدْ نَجِدُهُ نَحْنُ أَيْضًا، مَعَ تَخْلِيطِنَا فِي بَعْضِ أَحْوَالِنَا فِي أَعْمَالِنَا.
Qultu: Fa-qad yajidu al-ʿāmilu li-llāhi ʿazza wa-jalla, al-qawiyyu al-ʿazmi, al-zāhidu fī al-dunyā, al-muwāẓibu ʿalā al-ṭāʿāti nashāṭan min nafsihi li-al-ṭāʿati, wa-shahwatan minhā lahā, lā takādu taṣbiru ʿanhā, ka-annahā ṭabʿun minhā, bal qad yakūnu fī baʿḍi al-ḥālāti akthara mina al-ṭabʿi, wa-qad najiduhu naḥnu ayḍan, maʿa takhlīṭinā fī baʿḍi aḥwālinā fī aʿmālinā.
I said: Yet someone who works for God, mighty and majestic, with strong resolve, detachment from worldly life, and persistence in obedience may find in his self an eagerness for obedience and a craving for it. It can scarcely bear to be without it, as though it were natural to it; indeed, in some states it may be stronger than natural inclination. We too sometimes find this, despite the mixture of good and bad in our conduct at certain times.
Source page 435
قَالَ: إِنَّ ذَلِكَ لَمْ يَكُنْ مِنْهَا ابْتِدَاءً، وَلَا هُوَ مُوَافِقٌ لَهَا فِي الْخِلْقَةِ لَا فِي حَالِ ضَعْفِهَا، وَلَا فِي حَالِ قُوَّتِهَا. وَقَدْ كَانَتْ أَوَّلًا جَاهِدَةً حَرِيصَةً أَنْ لَا يَكُونَ ذَلِكَ مِنْهَا، فَلَمَّا وَهَبَ اللَّهُ عَزَّ وَجَلَّ لِلْعَبْدِ قُوَّةَ الْعَزْمِ، وَالْمُوَاظَبَةَ عَلَى مُجَاهَدَتِهَا وَالْقَمْعِ لَهَا، فَيَئِسَتْ أَنْ يُجِيبَهَا إِلَى مَحَبَّتِهَا، وَقَهَرَ الطَّبْعَ مِنْهَا قُوَّةُ الْعَزْمِ وَنُورُ الْحَقِّ،
Qāla: Inna dhālika lam yakun minhā ibtidāʾan, wa-lā huwa muwāfiqun lahā fī al-khilqati lā fī ḥāli ḍaʿfihā, wa-lā fī ḥāli quwwatihā. Wa-qad kānat awwalan jāhidatan ḥarīṣatan an lā yakūna dhālika minhā, fa-lammā wahaba Allāhu ʿazza wa-jalla li-al-ʿabdi quwwata al-ʿazmi, wa-al-muwāẓabata ʿalā mujāhadatihā wa-al-qamʿi lahā, fa-yaʾisat an yujībahā ilā maḥabbatihā, wa-qahara al-ṭabʿa minhā quwwatu al-ʿazmi wa-nūru al-ḥaqqi,
He said: It did not originate in the self, nor does it accord with its created nature, whether in its weakness or in its strength. At first it struggled eagerly to prevent this from coming from it. When God, mighty and majestic, granted the servant strength of resolve and persistence in struggling against it and subduing it, it despaired of his answering it in what it loved. Strength of resolve and the light of truth overpowered its natural inclination,
وَغَلَبَتْ عَلَيْهَا هُمُومُ الْآخِرَةِ وَأَحْزَانُهَا، سَكَنَتْ عَنْ دُعَائِهَا، وَانْقَطَعَتْ عَنْ طَلَبِ عَادَتِهَا، وَهِيَ مَعَ ذَلِكَ عَلَى خِلْقَتِهَا وَهَيْبَتِهَا، وَلَوْ وَجَدَتْ مِنْهُ فَتْرَةً لَرَجَعَتْ إِلَى أَسْوَأِ أَحْوَالِهَا، وَلَرَفَضَتْ أَكْثَرَ طَاعَتِهَا لِرَبِّهَا عَزَّ وَجَلَّ.
Wa-ghalabat ʿalayhā humūmu al-ākhirati wa-aḥzānuhā, sakanat ʿan duʿāʾihā, wa-inqaṭaʿat ʿan ṭalabi ʿādatihā, wa-hiya maʿa dhālika ʿalā khilqatihā wa-haybatihā, wa-law wajadat minhu fatratan la-rajaʿat ilā aswaʾi aḥwālihā, wa-la-rafaḍat akthara ṭāʿatihā li-rabbihā ʿazza wa-jalla.
And concerns and sorrows about the hereafter overcame it. It ceased its entreaties and stopped seeking its accustomed pleasures, while still retaining its created nature and its daunting presence. Were it to find him relaxing his effort, it would return to its worst condition and abandon most of its obedience to its Lord, mighty and majestic.
أَفَرَأَيْتَ مَنْ لَمْ يَنْقَدْ إِلَّا بِالْكُرْهِ، وَلَمْ يُجِبْ إِلَّا بِالْوَعِيدِ وَالزَّجْرِ، وَلَمْ يُذْعِنْ إِلَى الْإِجَابَةِ إِلَّا أَنْ قَهَرَهُ لَكَ غَيْرُكَ وَأَعَانَكَ عَلَيْهِ، وَأَنْتَ مَعَ ذَلِكَ لَا تَأْمَنُ رُجُوعَهُ عَنْ إِجَابَتِهِ، وَتَرْكَ طَاعَتِهِ لَكَ، وَانْقِلَابَهُ إِلَى شَرِّ أَحْوَالِهِ، لِمَا تَعْلَمُ أَنَّ مَحَبَّتَهُ لَمْ تَتَغَيَّرْ، وَأَنَّ شَهْوَتَهُ لَمْ تَذْهَبْ، وَلَكِنْ قُهِرَ فَأَجَابَ، وَغُلِبَ فَأَطَاعَ،
A-fa-raʾayta man lam yanqad illā bi-al-kurhi, wa-lam yujib illā bi-al-waʿīdi wa-al-zajri, wa-lam yudhʿin ilā al-ijābati illā an qaharahu laka ghayruka wa-aʿānaka ʿalayhi, wa-anta maʿa dhālika lā taʾmanu rujūʿahu ʿan ijābatihi, wa-tarka ṭāʿatihi laka, wa-inqilābahu ilā sharri aḥwālihi, li-mā taʿlamu anna maḥabbatahu lam tataghayyar, wa-anna shahwatahu lam tadhhab, wa-lākin quhira fa-ajāba, wa-ghuliba fa-aṭāʿa,
Consider someone who submitted only under compulsion, responded only to threats and rebukes, and yielded only because someone else subdued him for you and helped you against him. Even then, you are not safe from his withdrawing his response, abandoning obedience to you, and reverting to his worst condition, for you know that what he loves has not changed and his craving has not gone. Rather, he was subdued and so responded, overpowered and so obeyed,
وَلَوْ وَجَدَ سَبَبًا أَوْ سَبِيلًا إِلَى مَا يُحِبُّ وَيَهْوَى رَكَنَ إِلَيْهِ سَرِيعًا، وَوَلَّى مُعْرِضًا، أَكُنْتَ لَهُ حَامِدًا عَلَى طَاعَتِهِ! أَوْ كُنْتَ مُنْزِلًا مِنْهُ ذَلِكَ لِمَحَبَّةٍ مِنْهُ لِإِجَابَتِكَ؟ أَوْ هَلْ تَكُونُ لَهُ ذَامًّا لِمَا تَعْرِفُ مِنْ مَحَبَّتِهِ وَخِلَافِ إِرَادَتِهِ لِطَاعَتِكَ؟ وَهَلْ كُنْتَ تَحْمَدُ إِلَى الَّذِي أَعَانَكَ عَلَيْهِ، حَتَّى قَهَرَهُ وَغَلَبَهُ لَكَ حَتَّى اسْتَعْمَلْتَهُ؟
Wa-law wajada sababan aw sabīlan ilā mā yuḥibbu wa-yahwā rakana ilayhi sarīʿan, wa-wallā muʿriḍan, a-kunta lahu ḥāmidan ʿalā ṭāʿatihi! Aw kunta munzilan minhu dhālika li-maḥabbatin minhu li-ijābatika? Aw hal takūnu lahu dhāmman li-mā taʿrifu min maḥabbatihi wa-khilāfi irādatihi li-ṭāʿatika? Wa-hal kunta taḥmadu ilā alladhī aʿānaka ʿalayhi, ḥattā qaharahu wa-ghalabahu laka ḥattā istaʿmaltahu?
And, if he found any means or path to what he loves and desires, would quickly incline toward it and turn away. Would you praise him for his obedience? Would you attribute his conduct to a love of responding to you? Or would you blame him, knowing what he loves and that his will opposes obedience to you? And would you direct your praise toward the one who helped you against him, subduing and overpowering him for you until you could put him to work?
وَمِثْلُ ذَلِكَ كَأَسِيرٍ مِنْ بِلَادِ الْعَدُوِّ، اسْتَأْسَرْتَهُ وَفَرَّقْتَ بَيْنَهُ وَبَيْنَ مَالِهِ وَأَهْلِهِ وَوَلَدِهِ وَأَرْضِهِ وَوَطَنِهِ، وَقَدْ كَانَ جَاهَدَكَ قَبْلَ الْأَسْرِ عَلَى أَنْ يَكُونَ هُوَ الْمُسْتَأْسِرَ لَكَ، حَتَّى أَتَاكَ مَنْ أَعَانَكَ عَلَيْهِ، فَشَدَّهُ لَكَ كِتَافًا، وَأَمْكَنَكَ مِنْهُ، فَلَمْ يَزَلْ بَعْدَ مَا أَمْكَنَكَ مِنْهُ يُجَاذِبُكَ إِلَى الرُّجُوعِ إِلَى بِلَادِهِ، وَيَطْلُبُ مِنْكَ غَفْلَةً لِيَقْتُلَكَ أَوْ يَسْتَأْسِرَكَ،
Wa-mithlu dhālika ka-asīrin min bilādi al-ʿaduwwi, istaʾsartahu wa-farraqta baynahu wa-bayna mālihi wa-ahlihi wa-waladihi wa-arḍihi wa-waṭanihi, wa-qad kāna jāhadaka qabla al-asri ʿalā an yakūna huwa al-mustaʾsira laka, ḥattā atāka man aʿānaka ʿalayhi, fa-shaddahu laka kitāfan, wa-amkanaka minhu, fa-lam yazal baʿda mā amkanaka minhu yujādhibuka ilā al-rujūʿi ilā bilādihi, wa-yaṭlubu minka ghaflatan li-yaqtulaka aw yastaʾsiraka,
It is like a prisoner from enemy territory whom you captured and separated from his possessions, family, children, land, and homeland. Before his capture, he had fought you so that he might be the one to capture you, until someone came to help you against him, tied his arms behind his back for you, and placed him in your power. Once your helper had placed him in your power, the prisoner kept struggling against you to return to his country, looking for a moment of inattention from you so that he could kill or capture you,
فَيَرْجِعَ بِكَ مَعَهُ إِلَى مَنْزِلِهِ وَوَطَنِهِ، فَلَمْ تَزَلْ تَضْرِبُهُ وَتَقْهَرُهُ حَتَّى انْقَادَ لَكَ مِنَ الْخَوْفِ، وَسَارَعَ إِلَى خِدْمَتِكَ، وَأَنْتَ مَعَ ذَلِكَ مُتَخَوِّفٌ أَنْ يَجِدَ فُرْصَةً أَوْ غِرَّةً فَيَرْجِعَ وَيَتْرُكَكَ، وَيَرْفُضَ مَا فِي يَدَيْهِ مِمَّا اسْتَرْعَيْتَهُ مِنْ عَمَلِكَ أَكُنْتَ لَهُ حَامِدًا، أَوْ فِي أَمْرِهِ مُتَزَيِّنًا؟
Fa-yarjiʿa bika maʿahu ilā manzilihi wa-waṭanihi, fa-lam tazal taḍribuhu wa-taqharuhu ḥattā inqāda laka mina al-khawfi, wa-sāraʿa ilā khidmatika, wa-anta maʿa dhālika mutakhawwifun an yajida furṣatan aw ghirratan fa-yarjiʿa wa-yatrukaka, wa-yarfuḍa mā fī yadayhi mimmā istarʿaytahu min ʿamalika a-kunta lahu ḥāmidan, aw fī amrihi mutazayyinan?
And take you back with him to his home and country. You kept beating and subduing him until he submitted to you out of fear and hastened to serve you. Yet you still feared he might find an opportunity or a moment of heedlessness, return home and leave you, abandoning the work in his hands that you had entrusted to his care. Would you praise him or take pride in his conduct?
Source page 436
فَكَذَلِكَ نَفْسُكَ قَدْ كَانَتْ حَرِيصَةً عَلَى الرُّكُونِ مِنْ قَبْلُ إِلَى الدُّنْيَا وَإِيثَارِهَا عَلَى الْآخِرَةِ، فَكَانَتْ جَاهِدَةً أَنْ تَسْتَأْسِرَكَ بِهَوَاهَا، فَتَكُونَ بِهِ لَهَا عَامِلًا، وَلِطَرِيقِ نَجَاتِكَ إِلَى الْآخِرَةِ تَارِكًا، فَأَبَى اللَّهُ عَزَّ وَجَلَّ إِلَّا أَنْ يُوَفِّقَكَ وَيُسَدِّدَكَ، فَقَوَّى ضَعْفَكَ، وَنَوَّرَ قَلْبَكَ، وَأَعَانَكَ عَلَيْهَا، حَتَّى رَفَضْتَ كَثِيرًا مِمَّا تَهْوَى، وَتَرَكْتَ كَثِيرًا مِمَّا تُحِبُّ،
Fa-kadhālika nafsuka qad kānat ḥarīṣatan ʿalā al-rukūni min qablu ilā al-dunyā wa-īthārihā ʿalā al-ākhirati, fa-kānat jāhidatan an tastaʾsiraka bi-hawāhā, fa-takūna bihi lahā ʿāmilan, wa-li-ṭarīqi najātika ilā al-ākhirati tārikan, fa-abā Allāhu ʿazza wa-jalla illā an yuwaffiqaka wa-yusaddidaka, fa-qawwā ḍaʿfaka, wa-nawwara qalbaka, wa-aʿānaka ʿalayhā, ḥattā rafaḍta kathīran mimmā tahwā, wa-tarakta kathīran mimmā tuḥibbu,
So too your self had previously been eager to incline toward worldly life and prefer it to the hereafter. It strove to capture you through its desire, so that you would work for it under that desire and abandon the path of your salvation toward the hereafter. But God, mighty and majestic, insisted on granting you success and directing you rightly. He strengthened your weakness, illuminated your heart, and helped you against it, until you rejected much of what it desires and abandoned much of what it loves,
وَمَا انْقَادَتْ إِلَى خِلَافِ ذَلِكَ إِلَّا بِالْكُرْهِ وَالْجَبْرِ، ثُمَّ وَهَبَ لَكَ زَجْرَهَا وَمُعَاتَبَتَهَا، وَقَوَّى عَقْلَكَ عَلَى هَوَاهَا، وَعِلْمَكَ عَلَى جَهْلِهَا، وَوَفَّقَكَ لِدَوَامِ تَرْكِ إِجَابَتِهَا، حَتَّى أَيِسَتْ مِنْكَ أَنْ تَنَالَ مَحَبَّتَهَا، وَانْكَسَرَتْ عَمَّا كُنْتَ عَوَّدْتَهَا، فَأَجَابَتْ مُسْرِعَةً عَلَى غَيْرِ انْقِلَابٍ مِنْ طَبْعِهَا، وَلَا تَغْيِيرٍ عَنْ غَرِيزَتِهَا، وَأَنْتَ مَعَ إِجَابَتِهَا لَكَ مُتَوَقِّعٌ لِرُجُوعِهَا،
Wa-mā inqādat ilā khilāfi dhālika illā bi-al-kurhi wa-al-jabri, thumma wahaba laka zajrahā wa-muʿātabatahā, wa-qawwā ʿaqlaka ʿalā hawāhā, wa-ʿilmaka ʿalā jahlihā, wa-waffaqaka li-dawāmi tarki ijābatihā, ḥattā ayisat minka an tanāla maḥabbatahā, wa-inkasarat ʿammā kunta ʿawwadtahā, fa-ajābat musriʿatan ʿalā ghayri inqilābin min ṭabʿihā, wa-lā taghyīrin ʿan gharīzatihā, wa-anta maʿa ijābatihā laka mutawaqqiʿun li-rujūʿihā,
Though it submitted to the opposite only under compulsion and force. Then He granted you the ability to rebuke and reproach it, strengthened your intellect against its desire and your knowledge against its ignorance, and enabled you persistently to refuse its demands. Finally it despaired of obtaining what it loved from you and was broken away from what you had accustomed it to. It responded swiftly, though its nature had not been transformed nor its disposition altered. Even as it responds to you, you anticipate its reverting,
تَسْأَلُ الَّذِي تَوَلَّى مَعُونَتَكَ عَلَيْهَا، وَقَهَرَهَا حَتَّى انْقَادَتْ لَكَ طَائِعَةً بَعْدَ امْتِنَاعِهَا - أَنْ يُدِيمَ ذَلِكَ لَكَ، وَلَا يَسْلُبَكَ هُوَ خَشْيَةَ أَنْ يَتَبَرَّى مِنْكَ، فَتَثِبَ عَلَيْكَ، فَتَرْجِعَ بِكَ إِلَى جَمِيعِ مَا تُحِبُّ وَتَهْوَى، فَيَكُونَ فِي ذَلِكَ هَلَاكُكَ فِي دُنْيَاكَ وَآخِرَتِكَ.
Tasʾalu alladhī tawallā maʿūnataka ʿalayhā, wa-qaharahā ḥattā inqādat laka ṭāʾiʿatan baʿda imtināʿihā - an yudīma dhālika laka, wa-lā yaslubaka huwa khashyata an yatabarrā minka, fa-tathiba ʿalayka, fa-tarjiʿa bika ilā jamīʿi mā tuḥibbu wa-tahwā, fa-yakūna fī dhālika halākuka fī dunyāka wa-ākhiratika.
Asking the One who undertook to help you against it and subdued it until it obediently submitted after resisting, to sustain this for you and not Himself deprive you, for fear that He might disown you, whereupon it would spring upon you and return you to everything it loves and desires. That would be your ruin in this world and the hereafter.
فَهَلْ تَجِدُ بَيْنَهَا وَبَيْنَ الْأَسِيرِ فَرْقًا؟ بَلْ هِيَ أَشَدُّ بَلَاءً مِنَ الْأَسِيرِ وَأَعْظَمُ فِتْنَةً.
Fa-hal tajidu baynahā wa-bayna al-asīri farqan? Bal hiya ashaddu balāʾan mina al-asīri wa-aʿẓamu fitnatan.
Do you find any difference between it and the prisoner? Indeed, it is a harsher trial and a greater temptation than the prisoner.
قُلْتُ: قَدْ أَجِدُ بَيْنَهَا وَبَيْنَ الْأَسِيرِ فَرْقًا، لِأَنَّ الْأَسِيرَ لَا يَرَى أَنَّ الْخَيْرَ فِيمَا يُرَادُ بِهِ، وَهِيَ قَدْ عَلِمَتْ أَنَّ مَا يُرَادُ مِنْهَا خَيْرٌ لَهَا فِي الْعَاجِلَةِ وَالْآجِلَةِ.
Qultu: Qad ajidu baynahā wa-bayna al-asīri farqan, li-anna al-asīra lā yarā anna al-khayra fī-mā yurādu bihi, wa-hiya qad ʿalimat anna mā yurādu minhā khayrun lahā fī al-ʿājilati wa-al-ājilati.
I said: I do find a difference between it and the prisoner. The prisoner does not see goodness in what is intended for him, whereas it knows that what is sought from it is good for it both now and hereafter.
قَالَ: فَقَدْ سَاوَتِ الْأَسِيرَ فِي مُخَالَفَتِهِ، وَفَضَلَتْ عَلَيْهِ فِي الشَّرِّ، فَإِنَّهَا أَبَتْ وَعَصَتْ عَنْ مَعْرِفَةٍ وَبَيَانٍ، وَالْأَسِيرُ أَبَى وَعَصَى عَنْ جَهَالَةٍ وَعَمًى، وَلَعَلَّهُ لَوْ عَلِمَ مَا يُرَادُ بِهِ مِنَ الْإِسْلَامِ وَالْفَرْقَ بَيْنَهُ وَبَيْنَ الْكُفْرِ وَدَارِ الْحَرْبِ الَّتِي أَهْلُهَا مُحَارِبُونَ لِلَّهِ عَزَّ وَجَلَّ وَلِدِينِهِ، لَأَجَابَكَ طَائِعًا، وَأَبْغَضَ الرُّجُوعَ إِلَى بِلَادِهِ.
Qāla: Fa-qad sāwati al-asīra fī mukhālafatihi, wa-faḍalat ʿalayhi fī al-sharri, fa-innahā abat wa-ʿaṣat ʿan maʿrifatin wa-bayānin, wa-al-asīru abā wa-ʿaṣā ʿan jahālatin wa-ʿaman, wa-laʿallahu law ʿalima mā yurādu bihi mina al-islāmi wa-al-farqa baynahu wa-bayna al-kufri wa-dāri al-ḥarbi allatī ahluhā muḥāribūna li-llāhi ʿazza wa-jalla wa-li-dīnihi, la-ajābaka ṭāʾiʿan, wa-abghaḍa al-rujūʿa ilā bilādihi.
He said: It has equaled the prisoner in opposition and surpassed him in evil, for it refused and disobeyed with knowledge and clarity, whereas the prisoner refused and disobeyed out of ignorance and blindness. Perhaps, if he knew the Islam intended for him and the difference between it and unbelief and the territory of war whose people fight God, mighty and majestic, and His religion, he would willingly respond to you and hate to return to his country.
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فَهِيَ شَرٌّ وَأَعْجَبُ عِصْيَانًا وَإِبَاءً مِنَ الْأَسِيرِ، إِذْ عَصَتْ بَعْدَ الْعِلْمِ بِأَنَّكَ إِنَّمَا تَدْعُوهَا إِلَى نَجَاتِهَا وَتُجَانِبُ بِهَا هَلَكَتَهَا، وَقَدْ نَجِدُ بَعْضَ الْأَسْرَاءِ مُشْبِهًا لَهَا فِي جَمِيعِ أُمُورِهَا، لِأَنَّهُ قَدْ يَكُونُ الْأَسِيرُ يَعْرِفُ الْإِيمَانَ وَفَضْلَهُ، كَمَا وَصَفَ اللَّهُ عَزَّ وَجَلَّ بِهِ بَعْضَ أَهْلِ الْكِتَابِ، أَنَّهُمْ يَعْرِفُونَ الْحَقَّ وَيُجَانِبُونَهُ بَعْدَ الْعِلْمِ،
Fa-hiya sharrun wa-aʿjabu ʿiṣyānan wa-ibāʾan mina al-asīri, idh ʿaṣat baʿda al-ʿilmi bi-annaka innamā tadʿūhā ilā najātihā wa-tujānibu bihā halakatahā, wa-qad najidu baʿḍa al-asrāʾi mushbihan lahā fī jamīʿi umūrihā, li-annahu qad yakūnu al-asīru yaʿrifu al-īmāna wa-faḍlahu, ka-mā waṣafa Allāhu ʿazza wa-jalla bihi baʿḍa ahli al-kitābi, annahum yaʿrifūna al-ḥaqqa wa-yujānibūnahu baʿda al-ʿilmi,
It is therefore worse than the prisoner and more astonishing in disobedience and refusal, since it disobeyed after knowing that you were calling it only to salvation and steering it away from ruin. We may also find some prisoners resembling it in every respect, for a prisoner may recognize faith and its excellence, as God, mighty and majestic, described some People of the Book: they recognize the truth and avoid it after knowing it,
فَقَالَ: فَإِنْ كُنْتَ فِي شَكٍّ مِمَّا أَنْزَلْنَا إِلَيْكَ فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَابَ مِنْ قَبْلِكَ لَقَدْ جَاءَكَ الْحَقُّ مِنْ رَبِّكَ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ.
Fa-qāla: Fa-in kunta fī shakkin mimmā anzalnā ilayka fa-isʾali alladhīna yaqraʾūna al-kitāba min qablika la-qad jāʾaka al-ḥaqqu min rabbika fa-lā takūnanna mina al-mumtarīna.
He said: “If you are in doubt about what We have sent down to you, ask those who read the Book before you. The truth has indeed come to you from your Lord, so do not be among those who doubt.”
وَوَصَفَ إِبْلِيسَ أَنَّهُ اعْتَرَفَ لَهُ بِالرُّبُوبِيَّةِ ثُمَّ عَانَدَ بَعْدَ عِلْمٍ، وَقَالَ عَزَّ مِنْ قَائِلٍ: وَإِنَّ فَرِيقًا مِنَ الْمُؤْمِنِينَ لَكَارِهُونَ. يُجَادِلُونَكَ فِي الْحَقِّ بَعْدَ مَا تَبَيَّنَ.
Wa-waṣafa Iblīsa annahu iʿtarafa lahu bi-al-rubūbiyyati thumma ʿānada baʿda ʿilmin, wa-qāla ʿazza min qāʾilin: Wa-inna farīqan mina al-muʾminīna la-kārihūna. Yujādilūnaka fī al-ḥaqqi baʿda mā tabayyana.
He described Iblīs as acknowledging His lordship, then stubbornly resisting after knowing. And He said, mighty is He who speaks: “Though a group of the believers were indeed reluctant. They argue with you about the truth after it has become clear.”
فَكَذَلِكَ هِيَ: تَأْبَى بَعْدَ عِلْمٍ وَبَيَانٍ وَمَعْرِفَةٍ، فَهِيَ تُسَاوِى شَرَّ الْأُسَارَى، وَتُوَافِقُ كُلَّ أَسِيرٍ جَاهِلٍ أَوْ عَالِمٍ، فَلَا فَرْقَ بَيْنَهُمَا فِي الشَّبَهِ مِنْ قِبَلِ الْإِبَاءِ وَالْعِصْيَانِ، فَالْحَمْدُ لِلَّهِ وَحْدَهُ، وَالذَّمُّ لَهَا، وَالْحَذَرُ وَالْخَوْفُ مِنْهَا، وَتَرْكُ الطُّمَأْنِينَةِ إِلَيْهَا، لِمَعْرِفَتِكَ بِهَا، فَمَنْ عَرَفَ نَفْسَهُ زَالَ عَنْهُ الْعُجْبُ، وَعَظُمَ شُكْرُ الرَّبِّ عَزَّ وَجَلَّ،
Fa-kadhālika hiya: Taʾbā baʿda ʿilmin wa-bayānin wa-maʿrifatin, fa-hiya tusāwī sharra al-usārā, wa-tuwāfiqu kulla asīrin jāhilin aw ʿālimin, fa-lā farqa baynahumā fī al-shabahi min qibali al-ibāʾi wa-al-ʿiṣyāni, fa-al-ḥamdu li-llāhi waḥdahu, wa-al-dhammu lahā, wa-al-ḥadharu wa-al-khawfu minhā, wa-tarku al-ṭumaʾnīnati ilayhā, li-maʿrifatika bihā, fa-man ʿarafa nafsahu zāla ʿanhu al-ʿujbu, wa-ʿaẓuma shukru al-rabbi ʿazza wa-jalla,
So too the self refuses after knowledge, clarity, and recognition. It equals the worst prisoners and resembles every prisoner, ignorant or knowledgeable. There is no difference between them in their likeness with respect to refusal and disobedience. Praise therefore belongs to God alone, and blame to the self; one must be wary and afraid of it and cease trusting it because one knows it. Whoever knows himself is freed from self-admiration, grows greatly in gratitude to the Lord, mighty and majestic,
وَاشْتَدَّ حَذَرُهُ مِنْهَا، وَالثِّقَةُ وَالطُّمَأْنِينَةُ إِلَى الْمَوْلَى عَزَّ وَجَلَّ، وَالْمَقْتُ لَهَا، وَالْحُبُّ لِلْمُتَفَضِّلِ الْمُنْعِمِ.
Wa-ishtadda ḥadharuhu minhā, wa-al-thiqatu wa-al-ṭumaʾnīnatu ilā al-mawlā ʿazza wa-jalla, wa-al-maqtu lahā, wa-al-ḥubbu li-al-mutafaḍḍili al-munʿimi.
And becomes more wary of it, more confident and secure in the Master, mighty and majestic, more averse to it, and more loving toward the generous Bestower of blessings.
أَرَأَيْتَ لَوْ صَحِبَكَ صَاحِبَانِ، فَأَرَادَ أَحَدُهُمَا - وَأَنْتَ نَائِمٌ - أَنْ يَرْضَخَ رَأْسَكَ بِصَخْرَةٍ، فَأَيْقَظَكَ الْآخَرُ، وَقَدْ أَمْسَكَ يَدَهُ عَلَى الصَّخْرَةِ وَهُوَ رَافِعُهَا لِيَرْمِيَكَ بِهَا، فَأَرَاكَ مَا هَمَّ بِهِ، وَمَا أَرَادَ أَنْ يَغْتَالَكَ بِهِ.
A-raʾayta law ṣaḥibaka ṣāḥibāni, fa-arāda aḥaduhumā - wa-anta nāʾimun - an yarḍakha raʾsaka bi-ṣakhratin, fa-ayqaẓaka al-ākharu, wa-qad amsaka yadahu ʿalā al-ṣakhrati wa-huwa rāfiʿuhā li-yarmiyaka bihā, fa-arāka mā hamma bihi, wa-mā arāda an yaghtālaka bihi.
Suppose two companions were with you, and one of them wanted, while you slept, to smash your head with a rock. The other awakened you, having restrained his hand on the rock as he held it up to strike you, and showed you what he had intended and how he had meant to murder you by surprise.
Source page 438
أَوْ لَوْ صَنَعَ لَكَ سُمًّا فِي طَعَامِكَ لِيَقْتُلَكَ بِهِ، فَأَرَاكَ الْآخَرُ بِالتَّجْرِبَةِ عَلَى بَعْضِ الْبَهَائِمِ مَا أَرَادَ أَنْ يَقْتُلَكَ بِهِ مِنَ السُّمِّ حَتَّى عَرَفْتَ أَنَّكَ لَوْ أَكَلْتَ مَا هَيَّأَ لَكَ مِنَ الطَّعَامِ كَانَ فِي ذَلِكَ عَطَبُكَ؛ مِنْ قَتْلِهِ بِذَلِكَ السُّمِّ لِلْبَهِيمَةِ الَّتِي جَرَّبَ عَلَيْهَا.
Aw law ṣanaʿa laka summan fī ṭaʿāmika li-yaqtulaka bihi, fa-arāka al-ākharu bi-al-tajribati ʿalā baʿḍi al-bahāʾimi mā arāda an yaqtulaka bihi mina al-summi ḥattā ʿarafta annaka law akalta mā hayyaʾa laka mina al-ṭaʿāmi kāna fī dhālika ʿaṭabuka; min qatlihi bi-dhālika al-summi li-al-bahīmati allatī jarraba ʿalayhā.
Or suppose he prepared poison in your food to kill you, and the other demonstrated on an animal the poison with which he intended to kill you, until you knew that eating the food prepared for you would have destroyed you, because that poison killed the animal on which he tested it.
أَلَمْ تَكُنْ تَزْدَادُ لَهُ مَقْتًا وَبُغْضًا، وَلِلَّذِي أَنْقَذَكَ مِنْ مَكِيدَتِهِ حُبًّا وَمَوَدَّةً وَأُنْسًا وَمِنَّةً؟ وَلِلَّذِي أَرَادَ بِكَ السُّوءَ حَذَرًا؟ وَلِلَّذِي حَالَ بَيْنَكَ وَبَيْنَ ذَلِكَ ثِقَةً وَطُمَأْنِينَةً؟ رَجَاءَ أَنْ يُنْقِذَكَ مِنْ أَمْثَالِ ذَلِكَ، وَخَوْفًا مِنَ الْآخَرِ أَنْ يَغْتَالَكَ بِمِثْلِ ذَلِكَ.
A-lam takun tazdādu lahu maqtan wa-bughḍan, wa-li-alladhī anqadhaka min makīdatihi ḥubban wa-mawaddatan wa-unsan wa-minnatan? Wa-li-alladhī arāda bika al-sūʾa ḥadharan? Wa-li-alladhī ḥāla baynaka wa-bayna dhālika thiqatan wa-ṭumaʾnīnatan? Rajāʾa an yunqidhaka min amthāli dhālika, wa-khawfan mina al-ākhari an yaghtālaka bi-mithli dhālika.
Would you not grow in loathing and hatred for him, and in love, affection, intimacy, and indebtedness toward the one who saved you from his plot? In wariness toward the one who wished you harm, and in trust and reassurance toward the one who stood between you and it? You would hope that he would save you from similar dangers and fear that the other might treacherously kill you in the same way.
فَإِنِ ادَّعَى الْمُرِيدُ لَكَ بِالسُّوءِ أَنَّهُ هُوَ الَّذِي أَنْقَذَكَ مِنْهُ، هَلْ كُنْتَ نَاسِيًا لِلَّذِي أَنْقَذَكَ؟ وَمُضِيفًا نَجَاتَكَ إِلَى الَّذِي أَرَادَ بِكَ الْمَكِيدَةَ بِالسُّوءِ؟
Fa-ini iddaʿā al-murīdu laka bi-al-sūʾi annahu huwa alladhī anqadhaka minhu, hal kunta nāsiyan li-alladhī anqadhaka? Wa-muḍīfan najātaka ilā alladhī arāda bika al-makīdata bi-al-sūʾi?
If the one who wished you harm claimed that he was the one who saved you from it, would you forget the one who actually saved you and attribute your escape to the one who plotted to harm you?
كَلَّا مَا كُنْتَ فَاعِلًا أَبَدًا ذَلِكَ مَا صَحَّ لَكَ عَقْلُكَ.
Kallā mā kunta fāʿilan abadan dhālika mā ṣaḥḥa laka ʿaqluka.
Certainly not. You would never do that as long as your reason remained sound.
فَكَمْ مِنْ بَلِيَّةٍ قَدْ أَرَادَتْهَا بِكَ نَفْسُكَ فَعَزَمَ اللَّهُ عَزَّ وَجَلَّ لَكَ عَلَى تَرْكِهَا، وَأَيْقَظَكَ وَأَزَالَ عَنْكَ غَفْلَتَكَ فَعَصَمَكَ مِنْهَا، وَقَدْ كَانَ فِيهَا عَطَبُكَ بِالنَّارِ أَعْظَمَ مِنَ الْمِيتَةِ بِالْحَجَرِ وَالسُّمِّ! وَكَمْ مِنْ حَقٍّ لِلَّهِ عَزَّ وَجَلَّ قَدْ هَمَمْتَ بِتَضْيِيعِهِ، فَأَبَى اللَّهُ عَزَّ وَجَلَّ إِلَّا أَنْ وَفَّقَكَ لِخِلَافِ مَا هَمَمْتَ بِهِ، فَقَدْ وَجَبَ عَلَيْكَ الْمَقْتُ لِنَفْسِكَ وَالْحَذَرُ مِنْهَا،
Fa-kam min baliyyatin qad arādat-hā bika nafsuka fa-ʿazama Allāhu ʿazza wa-jalla laka ʿalā tarkihā, wa-ayqaẓaka wa-azāla ʿanka ghaflataka fa-ʿaṣamaka minhā, wa-qad kāna fīhā ʿaṭabuka bi-al-nāri aʿẓama mina al-mītati bi-al-ḥajari wa-al-summi! Wa-kam min ḥaqqin li-llāhi ʿazza wa-jalla qad hamamta bi-taḍyīʿihi, fa-abā Allāhu ʿazza wa-jalla illā an waffaqaka li-khilāfi mā hamamta bihi, fa-qad wajaba ʿalayka al-maqtu li-nafsika wa-al-ḥadharu minhā,
How many an affliction your self has intended for you, only for God, mighty and majestic, to establish your resolve to abandon it, awaken you, remove your heedlessness, and protect you from it! It would have brought your destruction in the Fire, far worse than death by a stone or poison. How many a right of God, mighty and majestic, you intended to neglect, only for God, mighty and majestic, to insist on enabling you to do the opposite of what you intended! You therefore owe your self aversion and wariness,
وَتَرْكُ إِضَافَةِ الْعَمَلِ إِلَيْهَا بِالْحَمْدِ لَهَا، وَالْحُبُّ لِرَبِّكَ عَزَّ وَجَلَّ، وَالطُّمَأْنِينَةُ إِلَيْهِ، وَالثِّقَةُ بِهِ، وَالْحَمْدُ لَهُ خَالِصًا وَحْدَهُ، وَالشُّكْرُ لَهُ عَلَى مِنَّتِهِ بِكُلِّ مَا نِلْتَ مِنْ بِرٍّ وَطَاعَةٍ.
Wa-tarku iḍāfati al-ʿamali ilayhā bi-al-ḥamdi lahā, wa-al-ḥubbu li-rabbika ʿazza wa-jalla, wa-al-ṭumaʾnīnatu ilayhi, wa-al-thiqatu bihi, wa-al-ḥamdu lahu khāliṣan waḥdahu, wa-al-shukru lahu ʿalā minnatihi bi-kulli mā nilta min birrin wa-ṭāʿatin.
And must cease attributing deeds to it with praise for it. You owe your Lord, mighty and majestic, love, reassurance in Him, trust in Him, praise devoted solely to Him, and gratitude for His favor in every good deed and act of obedience you have attained.
قُلْتُ: قَدْ تَبَيَّنَ لِي بِوَصْفِكَ هَذَا - وَقَدْ كَانَ عِنْدِي فِي الْجُمْلَةِ هَكَذَا - أَنَّ نَفْسِي لَوْ تَرَكَهَا رَبِّى عَزَّ وَجَلَّ لَأَهْلَكَتْنِى، وَأَنَّ الَّذِي تَوَلَّى ذَلِكَ لَهُ الْمِنَّةُ عَلَىَّ بِذَلِكَ، حَتَّى نِلْتُ مَا نِلْتُ مِنْ بِرٍّ وَطَاعَةٍ، هُوَ وَحْدَهُ لَا شَرِيكَ لَهُ.
Qultu: Qad tabayyana lī bi-waṣfika hādhā - wa-qad kāna ʿindī fī al-jumlati hākadhā - anna nafsī law tarakahā rabbī ʿazza wa-jalla la-ahlakatnī, wa-anna alladhī tawallā dhālika lahu al-minnatu ʿalayya bi-dhālika, ḥattā niltu mā niltu min birrin wa-ṭāʿatin, huwa waḥdahu lā sharīka lahu.
I said: Your description has made clear to me what I had already understood in broad terms: had my Lord, mighty and majestic, left my self alone, it would have destroyed me. The One who undertook this has bestowed the favor upon me by which I attained whatever goodness and obedience I have attained. It is He alone, without partner.
Source page 439
بَابُ مَا يَنْفِي بِهِ الْعُجْبَ بِالرَّأْيِ الْخَطَأِ
Bābu mā yanfī bihi al-ʿujba bi-al-raʾyi al-khaṭaʾi
Chapter on how to dispel admiration for a mistaken opinion
قُلْتُ: أَفَرَأَيْتَ نَفْىَ الْعُجْبِ بِالرَّأْيِ الْخَطَأِ إِذَا كَانَ لَيْسَ بِنِعْمَةٍ فَأَذْكُرَ مِنَّةَ اللَّهِ عَزَّ وَجَلَّ بِذَلِكَ، وَلَا أُضِيفَ ذَلِكَ إِلَى نَفْسِي، فَبِمَ أَنْفِيهِ، إِذْ تَبَيَّنَ لِي أَنَّهُ بَلِيَّةٌ وَخِذْلَانٌ أَوْ نَقْصٌ فِي الدِّينِ؟
Qultu: A-fa-raʾayta nafya al-ʿujbi bi-al-raʾyi al-khaṭaʾi idhā kāna laysa bi-niʿmatin fa-adhkura minnata Allāhi ʿazza wa-jalla bi-dhālika, wa-lā uḍīfa dhālika ilā nafsī, fa-bi-ma anfīhi, idh tabayyana lī annahu baliyyatun wa-khidhlānun aw naqṣun fī al-dīni?
I said: What, then, of dispelling admiration for a mistaken opinion, when it is not a blessing for which I can recall the favor of God, mighty and majestic, and refrain from attributing it to myself? How do I dispel it, now that I see it is an affliction and abandonment, or a deficiency in religion?
قَالَ: قَدْ يَنْفِى الْعَبْدُ الْعُجْبَ بِالرَّأْيِ الْخَطَأِ بِتُهْمَةِ نَفْسِهِ، وَتَرْكِ الِاسْتِحْسَانِ لِشَيْءٍ مِنْ رَأْيِهِ إِلَّا بِدَلِيلٍ بَيِّنٍ وَحُجَّةٍ وَاضِحَةٍ مِنَ الْكِتَابِ وَالسُّنَّةِ أَوْ قِيَاسٍ عَلَيْهِمَا، وَاسْتِنْبَاطِ حُكْمٍ فِي نَازِلَةٍ.
Qāla: Qad yanfī al-ʿabdu al-ʿujba bi-al-raʾyi al-khaṭaʾi bi-tuhmati nafsihi, wa-tarki al-istiḥsāni li-shayʾin min raʾyihi illā bi-dalīlin bayyinin wa-ḥujjatin wāḍiḥatin mina al-kitābi wa-al-sunnati aw qiyāsin ʿalayhimā, wa-istinbāṭi ḥukmin fī nāzilatin.
He said: The servant can dispel admiration for a mistaken opinion by distrusting himself and refraining from approving any opinion of his without plain evidence and a clear proof from the Book and the Sunna, or analogy based upon them and the derivation of a ruling for a new case.
قُلْتُ: وَكَيْفَ يَتَّهِمُهَا؟ وَمَا الَّذِي يَنَالُ بِهِ تُهْمَتَهَا؟
Qultu: Wa-kayfa yattahimuhā? Wa-mā alladhī yanālu bihi tuhmatahā?
I said: How does he distrust it? By what does he attain that distrust?
قَالَ: لِمَعْرِفَةِ مَا بُنِيَتْ عَلَيْهِ فِي الْخِلْقَةِ أَنَّ مِنْ شَأْنِهَا السَّهْوَ وَالْغَفْلَةَ، وَلِمَا جَرَّبَ مِنْهَا مِنْ كَثْرَةِ غَلَطِهَا، وَكَثْرَةِ زَلَلِهَا، وَسُوءِ تَأْوِيلِهِ مَا لَا يُحْصَى مِرَارًا كَثِيرَةً، فِي كُلِّ ذَلِكَ يَرَى أَنَّهُ مُصِيبٌ لَا يَشُكُّ عِنْدَ نَفْسِهِ فِي ذَلِكَ، ثُمَّ يَتَبَيَّنُ لَهُ بَعْدُ أَنَّهُ قَدْ كَانَ غَفَلَ وَغَلِطَ، وَكَانَ اسْتِحْسَانُهُ لِذَلِكَ مِنْ قِبَلِ الْهَوَى وَتَزْيِينِ الشَّيْطَانِ.
Qāla: Li-maʿrifati mā buniyat ʿalayhi fī al-khilqati anna min shaʾnihā al-sahwa wa-al-ghaflata, wa-li-mā jarraba minhā min kathrati ghalaṭihā, wa-kathrati zalalihā, wa-sūʾi taʾwīlihi mā lā yuḥṣā mirāran kathīratan, fī kulli dhālika yarā annahu muṣībun lā yashukku ʿinda nafsihi fī dhālika, thumma yatabayyanu lahu baʿdu annahu qad kāna ghafala wa-ghaliṭa, wa-kāna istiḥsānuhu li-dhālika min qibali al-hawā wa-tazyīni al-shayṭāni.
He said: Through knowing how it is constituted in creation, that forgetfulness and heedlessness belong to its nature, and through his repeated experience of its countless errors and slips and his own poor interpretation. In all these cases he thought he was right, without inward doubt, only to discover afterward that he had been heedless and mistaken, and that his approval came from desire and Satan's embellishment.
Source page 440
وَلَوْ لَمْ يَبْعَثْهُ عَلَى تُهْمَتِهَا إِلَّا مَا يَعْرِفُ مِنْ عَامَّةِ هَذَا الْخَلْقِ، مِنْ غَلَطِهِمْ وَقَوْلِهِمْ فِي دِينِ اللَّهِ عَزَّ وَجَلَّ بِغَيْرِ الْحَقِّ، وَكُلُّهُمْ يَزْعُمُ فِيمَا يَدَّعِى الْحَقَّ وَهُوَ عَلَى بَاطِلٍ، وَهُوَ - مَعَ مَا هُوَ عَلَيْهِ مِنَ الْبَاطِلِ - لَا يَشُكُّ أَنَّهُ مُحِقٌّ صَادِقٌ، وَأَنَّ مَنْ خَالَفَهُ مُبْطِلٌ كَاذِبٌ، مِنْ جَمِيعِ أَهْلِ الْأَدْيَانِ وَمِنْ أَهْلِ الْبِدَعِ مِنَ الْمُسْلِمِينَ،
Wa-law lam yabʿathhu ʿalā tuhmatihā illā mā yaʿrifu min ʿāmmati hādhā al-khalqi, min ghalaṭihim wa-qawlihim fī dīni Allāhi ʿazza wa-jalla bi-ghayri al-ḥaqqi, wa-kulluhum yazʿumu fī-mā yaddaʿī al-ḥaqqa wa-huwa ʿalā bāṭilin, wa-huwa - maʿa mā huwa ʿalayhi mina al-bāṭili - lā yashukku annahu muḥiqqun ṣādiqun, wa-anna man khālafahu mubṭilun kādhibun, min jamīʿi ahli al-adyāni wa-min ahli al-bidaʿi mina al-muslimīna,
What he knows of people generally would itself be enough to move him to distrust it: their errors and untrue statements about the religion of God, mighty and majestic. Each claims truth for his assertions while holding falsehood. Despite the falsehood he holds, he has no doubt that he is right and truthful and that anyone opposing him is wrong and lying. This occurs among followers of all religions, among adherents of innovations within Islam,
وَكَثِيرٍ مِنْ أَهْلِ الْفُتْيَا وَالرَّأْيِ.
Wa-kathīrin min ahli al-futyā wa-al-raʾyi.
And among many who issue legal judgments and exercise reasoned opinion.
وَقَدْ عَلِمَ أَنَّ النُّفُوسَ طَبْعُهَا بَعْضُهُ قَرِيبٌ مِنْ بَعْضٍ، بَلْ كُلُّهَا لَا تَعْرَى مِنَ السَّهْوِ وَالْغَفْلَةِ، وَمَا نَفْسُهُ إِلَّا مِنْ أَنْفُسِ الْخَلْقِ مِنْ وَلَدِ آدَمَ عَلَيْهِ السَّلَامُ، بِنْيَتُهُ كَبِنْيَتِهِمْ، وَغَرِيزَتُهُ كَغَرَائِزِهِمْ، وَمَعَ ذَلِكَ فَإِنَّ الْمُزَيِّنَ لَهُمْ وَاحِدٌ، وَهُوَ الشَّيْطَانُ الْمُرْصِدُ لَهُمْ بِالْعَدَاوَةِ، وَالْبَاغِي لَهُمُ الزَّلَلَ وَالْعِصْيَانَ.
Wa-qad ʿalima anna al-nufūsa ṭabʿuhā baʿḍuhu qarībun min baʿḍin, bal kulluhā lā taʿrā mina al-sahwi wa-al-ghaflati, wa-mā nafsuhu illā min anfusi al-khalqi min waladi Ādama ʿalayhi al-salāmu, binyatuhu ka-binyatihim, wa-gharīzatuhu ka-gharāʾizihim, wa-maʿa dhālika fa-inna al-muzayyina lahum wāḥidun, wa-huwa al-shayṭānu al-murṣidu lahum bi-al-ʿadāwati, wa-al-bāghī lahumu al-zalala wa-al-ʿiṣyāna.
He knows that the natures of souls closely resemble one another, and indeed that none is free from forgetfulness and heedlessness. His own self is only one among the selves of created beings descended from Adam, peace be upon him. His constitution is like theirs and his disposition like their dispositions. Moreover, the one who embellishes things for them is the same: Satan, who lies in wait for them with enmity and seeks their stumbling and disobedience.
فَإِذَا أَثْبَتَ فِي قَلْبِهِ هَذِهِ الْمَعْرِفَةَ بِنَفْسِهِ اتَّهَمَهَا، وَلَمْ يَعْجَلْ لِمَا يَسْتَحْسِنُ دُونَ النَّظَرِ فِي الْكِتَابِ وَالسُّنَّةِ، أَوْ مُسَاءَلَةِ أَهْلِ الْعِلْمِ وَالْبَصِيرَةِ، وَلَمْ يَزَلْ ذَلِكَ شَأْنَ الصَّالِحِينَ الْعَارِفِينَ بِأَنْفُسِهِمْ، وَلَمْ يَزَالُوا مُتَّهِمِينَ لِآرَائِهِمْ، خَائِفِينَ مِنْ أَنْفُسِهِمْ.
Fa-idhā athbata fī qalbihi hādhihi al-maʿrifata bi-nafsihi ittahamahā, wa-lam yaʿjal li-mā yastaḥsinu dūna al-naẓari fī al-kitābi wa-al-sunnati, aw musāʾalati ahli al-ʿilmi wa-al-baṣīrati, wa-lam yazal dhālika shaʾna al-ṣāliḥīna al-ʿārifīna bi-anfusihim, wa-lam yazālū muttahimīna li-ārāʾihim, khāʾifīna min anfusihim.
When he establishes this knowledge of himself in his heart, he distrusts it and does not rush toward what he approves without examining the Book and the Sunna or questioning people of knowledge and insight. This has always been the practice of the righteous who know themselves: they have always distrusted their opinions and feared their own selves.
وَمِنْ ذَلِكَ ابْنُ مَسْعُودٍ، اخْتُلِفَ إِلَيْهِ شَهْرًا فِي مَسْأَلَةٍ عَنِ امْرَأَةٍ مَاتَ عَنْهَا زَوْجُهَا وَلَمْ يَدْخُلْ بِهَا وَلَمْ يُسَمِّ لَهَا صَدَاقًا، فَلَمْ يُجِبْهُمْ شَهْرًا؛ مَخَافَةَ الْخَطَأِ فِي إِجَابَتِهِ إِيَّاهُمْ عَمَّا سَأَلُوهُ عَنْ ذَلِكَ، تُهْمَةً لِنَفْسِهِ وَخَشْيَةً لِخَطَئِهَا، ثُمَّ قَالَ لَمَّا لَمْ يَجِدْ بُدًّا مِنَ الْقَوْلِ فِيهَا، قَالَ: أَقُولُ فِيهَا بِرَأْيِي،
Wa-min dhālika Ibnu Masʿūdin, ukhtulifa ilayhi shahran fī masʾalatin ʿan imraʾatin māta ʿanhā zawjuhā wa-lam yadkhul bihā wa-lam yusammi lahā ṣadāqan, fa-lam yujibhum shahran; makhāfata al-khaṭaʾi fī ijābatihi iyyāhum ʿammā saʾalūhu ʿan dhālika, tuhmatan li-nafsihi wa-khashyatan li-khaṭaʾihā, thumma qāla lammā lam yajid buddan mina al-qawli fīhā, qāla: Aqūlu fīhā bi-raʾyī,
An example is Ibn Masʿūd. People repeatedly approached him for a month about a woman whose husband had died without consummating the marriage or specifying a marriage gift for her. For a month he did not answer them, fearing error in his response to their question, distrusting himself and fearing its mistakes. Then, when he found no escape from speaking on the matter, he spoke, saying, “I shall give my opinion on it:
فَإِنْ كَانَ صَوَابًا فَمِنَ اللَّهِ عَزَّ وَجَلَّ وَإِنْ كَانَ خَطَأً فَمِنْ نَفْسِي.
Fa-in kāna ṣawāban fa-mina Allāhi ʿazza wa-jalla wa-in kāna khaṭaʾan fa-min nafsī.
“If it is correct, it comes from God, mighty and majestic; if it is mistaken, it comes from myself.”
Source page 441
وَرُوِىَ عَنْ أَبِي بَكْرٍ رَضِىَ اللَّهُ عَنْهُ مِثْلُ ذَلِكَ.
Wa-ruwiya ʿan Abī Bakrin raḍiya Allāhu ʿanhu mithlu dhālika.
The same was related from Abū Bakr, may God be pleased with him.
وَقَالَ عُمَرُ رَضِىَ اللَّهُ عَنْهُ: إِنَّ الرَّأْيَ كَانَ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَوَابًا، لِأَنَّ اللَّهَ عَزَّ وَجَلَّ كَانَ يُرِيهِ، وَهُوَ مِنَّا الظَّنُّ وَالتَّكَلُّفُ.
Wa-qāla ʿUmaru raḍiya Allāhu ʿanhu: Inna al-raʾya kāna min rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama ṣawāban, li-anna Allāha ʿazza wa-jalla kāna yurīhi, wa-huwa minnā al-ẓannu wa-al-takallufu.
ʿUmar, may God be pleased with him, said: Opinion from God's Messenger, may God bless him and grant him peace, was correct, because God, mighty and majestic, showed him. From us it is conjecture and strained effort.
وَقَالَ أَبُو سَعِيدٍ رَضِىَ اللَّهُ عَنْهُ: قَالَ اللَّهُ عَزَّ وَجَلَّ لَهُمْ وَهُمْ أَصْحَابُ نَبِيِّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: لَوْ يُطِيعُكُمْ فِي كَثِيرٍ مِنَ الْأَمْرِ لَعَنِتُّمْ فَكَيْفَ فِيمَنْ دُونَهُمْ مِنَ النَّاسِ؟
Wa-qāla Abū Saʿīdin raḍiya Allāhu ʿanhu: Qāla Allāhu ʿazza wa-jalla lahum wa-hum aṣḥābu nabiyyihi ṣallā Allāhu ʿalayhi wa-sallama: Law yuṭīʿukum fī kathīrin mina al-amri la-ʿanittum fa-kayfa fī-man dūnahum mina al-nāsi?
Abū Saʿīd, may God be pleased with him, said: God, mighty and majestic, said to them, though they were the companions of His Prophet, may God bless him and grant him peace, “If he obeyed you in many matters, you would fall into hardship.” What, then, of people below them?
وَقَالَ قَتَادَةُ فِي قَوْلِهِ عَزَّ وَجَلَّ: لَوْ يُطِيعُكُمْ فِي كَثِيرٍ مِنَ الْأَمْرِ لَعَنِتُّمْ، فَأَنْتُمْ أَطْيَشُ أَحْلَامًا، فَاتَّهَمَ رَجُلٌ رَأْيَهُ، وَانْتَصَحَ كِتَابَ رَبِّهِ عَزَّ وَجَلَّ.
Wa-qāla Qatādatu fī qawlihi ʿazza wa-jalla: Law yuṭīʿukum fī kathīrin mina al-amri la-ʿanittum, fa-antum aṭyashu aḥlāman, fa-ittahama rajulun raʾyahu, wa-intaṣaḥa kitāba rabbihi ʿazza wa-jalla.
Qatāda said concerning His words, mighty and majestic, “If he obeyed you in many matters, you would fall into hardship”: Your judgments are even more flighty. Let a man distrust his opinion and seek counsel from the Book of his Lord, mighty and majestic.
وَقَالَ أَبُو سَعِيدٍ الْخُدْرِيُّ رَضِىَ اللَّهُ عَنْهُ: يَقُولُ اللَّهُ تَعَالَى لِنَبِيِّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَوْ يُطِيعُكُمْ فِي كَثِيرٍ مِنَ الْأَمْرِ لَعَنِتُّمْ، وَقَالَ: وَنَحْنُ أَصْحَابُهُ فَأَنْتُمْ أَعْجَزُ رَأْيًا.
Wa-qāla Abū Saʿīdin al-Khudriyyu raḍiya Allāhu ʿanhu: Yaqūlu Allāhu taʿālā li-nabiyyihi ṣallā Allāhu ʿalayhi wa-sallama law yuṭīʿukum fī kathīrin mina al-amri la-ʿanittum, wa-qāla: Wa-naḥnu aṣḥābuhu fa-antum aʿjazu raʾyan.
Abū Saʿīd al-Khudrī, may God be pleased with him, said: God, exalted is He, says to His Prophet, may God bless him and grant him peace, “If he obeyed you in many matters, you would fall into hardship.” And he said: We were his companions, so your judgment is even less capable.
وَقَالَ ابْنُ مَسْعُودٍ رَضِىَ اللَّهُ عَنْهُ: أَيُّهَا النَّاسُ اتَّهِمُوا الرَّأْيَ، وَلَقَدْ رَأَيْتُنِي وَأَنَا أَهُمُّ أَنْ أَضْرِبَ بِسَيْفِي فِي مَعْصِيَةِ اللَّهِ عَزَّ وَجَلَّ وَمَعْصِيَةِ رَسُولِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.
Wa-qāla Ibnu Masʿūdin raḍiya Allāhu ʿanhu: Ayyuhā al-nāsu ittahimū al-raʾya, wa-la-qad raʾaytunī wa-anā ahummu an aḍriba bi-sayfī fī maʿṣiyati Allāhi ʿazza wa-jalla wa-maʿṣiyati rasūlihi ṣallā Allāhu ʿalayhi wa-sallama.
Ibn Masʿūd, may God be pleased with him, said: People, distrust opinion. I recall myself on the point of striking with my sword in disobedience to God, mighty and majestic, and disobedience to His Messenger, may God bless him and grant him peace.
وَقَالَ سَهْلُ ابْنُ حُنَيْفٍ: أَيُّهَا النَّاسُ اتَّهِمُوا آرَاءَكُمْ، [وَقَالَ عُمَرُ رَضِىَ اللَّهُ عَنْهُ: اتَّهَمَ رَجُلٌ رَأْيَهُ]، وَلَقَدْ رَأَيْتُنِي يَوْمَ أَبِى جَنْدَلٍ، وَلَوْ أَقْدِرُ لَرَدَدْتُ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، يَعْنِى يَوْمَ صَالَحَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قُرَيْشًا يَوْمَ الْحُدَيْبِيَةِ فِي إِجَابَتِهِ إِيَّاهُمْ. وَالْأَحَادِيثُ فِي ذَلِكَ كَثِيرَةٌ، وَتَرَكْنَا ذِكْرَهَا كَرَاهِيَةَ التَّطْوِيلِ.
Wa-qāla Sahlu Ibnu Ḥunayfin: Ayyuhā al-nāsu ittahimū ārāʾakum, [wa-qāla ʿUmaru raḍiya Allāhu ʿanhu: Ittahama rajulun raʾyahu], wa-la-qad raʾaytunī yawma Abī Jandalin, wa-law aqdiru la-radadtu ʿalā rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama, yaʿnī yawma ṣālaḥa al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama Qurayshan yawma al-Ḥudaybiyati fī ijābatihi iyyāhum. Wa-al-aḥādīthu fī dhālika kathīratun, wa-taraknā dhikrahā karāhiyata al-taṭwīli.
Sahl ibn Ḥunayf said: People, distrust your opinions. [And ʿUmar, may God be pleased with him, said: Let a man distrust his opinion.] I recall myself on the day of Abū Jandal: had I been able, I would have opposed God's Messenger, may God bless him and grant him peace. He means the day the Prophet, may God bless him and grant him peace, made peace with Quraysh at al-Ḥudaybiya, in his agreement to their terms. There are many reports about this; we have omitted them to avoid excessive length.
Source page 442
قُلْتُ: فَإِنْ ثَبَتَتِ الْمَعْرِفَةُ بِذَلِكَ فَاتَّهَمَ رَأْيَهُ، كَيْفَ يَتَثَبَّتُ حَتَّى لَا يُخْطِئَ؟
Qultu: Fa-in thabatati al-maʿrifatu bi-dhālika fa-ittahama raʾyahu, kayfa yatathabbatu ḥattā lā yukhṭiʾa?
I said: Once this understanding is established and he distrusts his opinion, how does he proceed cautiously so as not to err?
قَالَ: تَعْلَمُ أَنَّ مِنْ كِتَابِ اللَّهِ عَزَّ وَجَلَّ آيَاتٍ مُحْكَمَاتٍ قَدْ أَجْمَعَ الْمُسْلِمُونَ عَلَى تَفْسِيرِهَا، وَمِنْهُ مَا يَشْتَبِهُ وَيُمْكِنُ فِيهِ التَّأْوِيلُ، وَذَلِكَ الَّذِي اخْتُلِفَ فِيهِ، وَمِنْهُ مُشْتَبِهٌ، وَلَمْ يَخْتَلِفْ فِيهِ إِلَّا أَهْلُ الزَّيْغِ الَّذِينَ أَخْبَرَنَا اللَّهُ عَزَّ وَجَلَّ أَنَّهُمْ يَبْتَغُونَ بِتَأْوِيلِهِ ابْتِغَاءَ الْفِتْنَةِ، لِمَا فِي قُلُوبِهِمْ مِنَ الزَّيْغِ وَالضَّلَالَةِ،
Qāla: Taʿlamu anna min kitābi Allāhi ʿazza wa-jalla āyātin muḥkamātin qad ajmaʿa al-muslimūna ʿalā tafsīrihā, wa-minhu mā yashtabihu wa-yumkinu fīhi al-taʾwīlu, wa-dhālika alladhī ukhtulifa fīhi, wa-minhu mushtabihun, wa-lam yakhtalif fīhi illā ahlu al-zayghi alladhīna akhbaranā Allāhu ʿazza wa-jalla annahum yabtaghūna bi-taʾwīlihi ibtighāʾa al-fitnati, li-mā fī qulūbihim mina al-zayghi wa-al-ḍalālati,
He said: You know that the Book of God, mighty and majestic, contains clear, decisive verses whose interpretation Muslims agree upon. Some of it is open to uncertainty and admits interpretation; this is the material over which there has been disagreement. Some is ambiguous, and only those with deviant hearts have disputed it, those of whom God, mighty and majestic, tells us that they pursue its interpretation seeking discord because of the deviation and error in their hearts,
وَكَذَلِكَ سُنَّةُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِهَذِهِ الْمَنْزِلَةِ.
Wa-kadhālika sunnatu al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama bi-hādhihi al-manzilati.
The Sunna of the Prophet, may God bless him and grant him peace, has the same status.
فَلْيَعْلَمِ الْعَبْدُ الْمُرِيدُ لِلصَّوَابِ؛ لِيَدِينَ اللَّهَ عَزَّ وَجَلَّ بِهِ؛ أَنَّ مِنَ الْكِتَابِ وَالسُّنَّةِ مُحْكَمًا بَيِّنَ التِّلَاوَةِ مُفَسَّرًا بِإِجْمَاعٍ، وَأَنَّ ذَلِكَ وَاضِحٌ لَا يَحْتَاجُ فِيهَا إِلَى النَّظَرِ وَالْبَحْثِ، وَلَا يَجِبُ عَلَى النَّفْسِ التُّهْمَةُ فِي قَبُولِهَا وَاجْتِنَابِهَا إِيَّاهُ.
Fa-l-yaʿlami al-ʿabdu al-murīdu li-al-ṣawābi; li-yadīna Allāha ʿazza wa-jalla bihi; anna mina al-kitābi wa-al-sunnati muḥkaman bayyina al-tilāwati mufassaran bi-ijmāʿin, wa-anna dhālika wāḍiḥun lā yaḥtāju fīhā ilā al-naẓari wa-al-baḥthi, wa-lā yajibu ʿalā al-nafsi al-tuhmatu fī qabūlihā wa-ijtinābihā iyyāhu.
Let the servant who seeks correctness in order to serve God, mighty and majestic, through it know that the Book and the Sunna contain decisive material, plain in its wording and interpreted by consensus. It is clear and needs no investigation or inquiry, and the self need not be distrusted in accepting it and avoiding it.
وَأَنَّ الَّذِي يُمْكِنُ فِيهِ الْخَطَأُ وَالصَّوَابُ لِضَعْفِ ابْنِ آدَمَ وَسَهْوِهِ، وَغَفْلَتِهِ وَغَلَبَةِ هَوَاهُ لَهُ، وَتَزْيِينِ عَدُوِّهِ لَهُ: مَا اخْتُلِفَ فِيهِ، أَوْ حَادِثَةٌ يُحْتَاجُ فِيهَا إِلَى التَّمْثِيلِ وَالْقِيَاسِ عَلَى الْكِتَابِ وَالسُّنَّةِ وَالْإِجْمَاعِ، فَعِنْدَ ذَلِكَ يَتَّهِمُ نَفْسَهُ، وَيَتَثَبَّتُ وَلَا يَعْجَلُ، إِذْ كَانَ الْخَطَأُ فِي ذَلِكَ مِنْهُ مُمْكِنًا، فَالْعَجَلَةُ وَتَرْكُ التَّثَبُّتِ غُرُورٌ وَخَطَأٌ،
Wa-ʾanna alladhī yumkinu fīhi al-khaṭaʾu wa-al-ṣawābu li-ḍaʿfi ibni Ādama wa-sahwihi, wa-ghaflatihi wa-ghalabati hawāhu lahu, wa-tazyīni ʿaduwwihi lahu: mā ukhtulifa fīhi, ʾaw ḥādithatun yuḥtāju fīhā ʾilā al-tamthīli wa-al-qiyāsi ʿalā al-kitābi wa-al-sunnati wa-al-ʾijmāʿi, fa-ʿinda dhālika yattahimu nafsahu, wa-yatathabbatu wa-lā yaʿjalu, ʾidh kāna al-khaṭaʾu fī dhālika minhu mumkinan, fa-al-ʿajalatu wa-tarku al-tathabbuti ghurūrun wa-khaṭaʾun,
He should also know that the matters in which error and correctness are both possible, because of the human being’s weakness, forgetfulness, heedlessness, the ascendancy of his desire over him, and his enemy’s making things attractive to him, are disputed questions, or a new case requiring comparison and analogy with the Book, the Sunnah, and consensus. In such cases he should distrust himself, verify carefully, and not rush, since he could be mistaken about them. Haste and failure to verify are self-deception and error,
وَتَرْكُ التَّفَقُّدِ لِلدِّينِ وَالتَّحَرُّزِ مِنَ الْقَوْلِ عَلَى اللَّهِ بِغَيْرِ الْحَقِّ، فَلَا يَعْجَلُ، وَيَتَثَبَّتُ وَلَا يَجْتَرِئُ، وَيَجْتَنِبُ وَلَا يَقْبَلُ وَلَا يَعْتَقِدُ مَا يَسْتَحْسِنُهُ قَلْبُهُ وَزُيِّنَ فِي عَقْلِهِ إِلَّا مِنْ كِتَابٍ أَوْ سُنَّةٍ أَوْ مَا اجْتَمَعَتْ عَلَيْهِ الْأُمَّةُ أَوْ تَأْوِيلٍ فِيمَا اخْتُلِفَ فِيهِ مُشْبِهٍ لِلْكِتَابِ وَالسُّنَّةِ وَالْإِجْمَاعِ أَوْ قِيَاسٍ مُسَاوٍ لِذَلِكَ إِذَا كَانَ مِمَّنْ يَجُوزُ لَهُ الْقِيَاسُ وَالنَّظَرُ،
Wa-tarku al-tafaqqudi li-al-dīni wa-al-taḥarruzi mina al-qawli ʿalā Allāhi bi-ghayri al-ḥaqqi, fa-lā yaʿjalu, wa-yatathabbatu wa-lā yajtariʾu, wa-yajtanibu wa-lā yaqbalu wa-lā yaʿtaqidu mā yastaḥsinuhu qalbuhu wa-zuyyina fī ʿaqlihi ʾillā min kitābin ʾaw sunnatin ʾaw mā ijtamaʿat ʿalayhi al-ʾummatu ʾaw taʾwīlin fīmā ukhtulifa fīhi mushbihin li-al-kitābi wa-al-sunnati wa-al-ʾijmāʿi ʾaw qiyāsin musāwin li-dhālika ʾidhā kāna mimman yajūzu lahu al-qiyāsu wa-al-naẓaru,
and a failure to examine one’s religion carefully and guard against saying what is untrue about God. So he should not rush; he should verify and not act rashly. He should refrain, neither accepting nor believing what his heart finds appealing and what has been made attractive to his mind unless it comes from the Book, the Sunnah, something on which the community agrees, an interpretation of a disputed matter consistent with the Book, the Sunnah, and consensus, or an analogy equivalent to these, if he is qualified to reason by analogy and investigate,
وَإِنْ لَمْ يَكُنْ مِمَّنْ لَهُ أَنْ يَقِيسَ وَلَا يَنْظُرَ سَأَلَ الْعُلَمَاءَ وَنَظَرَ فِي أَقْوَالِهِمْ وَإِلَى مَا ذَهَبُوا إِلَيْهِ، وَإِنْ كَانَ مِمَّنْ لَا يُحْسِنُ أَنْ يَنْظُرَ وَيُمَيِّزَ، مِنَ الَّذِينَ لَا يَعْرِفُونَ حَلَالًا مِنْ حَرَامٍ، وَلَا يُحْسِنُونَ التَّمْيِيزَ، لِضَعْفِ عُقُولِهِمْ، فَلَيْسَ عَلَى أُولَئِكَ إِلَّا التَّقْلِيدُ لِلْعُلَمَاءِ إِذَا سَأَلُوهُمْ عِنْدَ الْحَاجَةِ.
Wa-ʾin lam yakun mimman lahu ʾan yaqīsa wa-lā yanẓura saʾala al-ʿulamāʾa wa-naẓara fī ʾaqwālihim wa-ʾilā mā dhahabū ʾilayhi, wa-ʾin kāna mimman lā yuḥsinu ʾan yanẓura wa-yumayyiza, mina alladhīna lā yaʿrifūna ḥalālan min ḥarāmin, wa-lā yuḥsinūna al-tamyīza, li-ḍaʿfi ʿuqūlihim, fa-laysa ʿalā ʾulāʾika ʾillā al-taqlīdu li-al-ʿulamāʾi ʾidhā saʾalūhum ʿinda al-ḥājati.
If he is not qualified to reason by analogy or investigate, he should ask the scholars and consider their statements and the positions they have taken. If he cannot investigate and distinguish, being among those who cannot tell the lawful from the unlawful or distinguish properly because of the weakness of their understanding, such people need only follow the scholars whom they consult when a need arises.
Source page 443
وَذَلِكَ كَالْأَعْجَمِىِّ وَبَعْضِ النِّسَاءِ مِمَّنْ لَا يُحْسِنُونَ التَّمْيِيزَ.
Wa-dhālika ka-al-ʾaʿjamiyyi wa-baʿḍi al-nisāʾi mimman lā yuḥsinūna al-tamyīza.
This includes, for example, a non-Arabic speaker and some women who cannot make such distinctions.
وَإِنْ كَانَ مِنَ الْمُتَشَابِهِ الَّذِي وَجَبَ عَلَى الْمُؤْمِنِينَ الْإِيمَانُ بِهِ، وَوُكِلَ عِلْمُهُ إِلَى اللَّهِ عَزَّ وَجَلَّ، وَقَفَ وَعَلِمَ أَنَّهُ لَيْسَ لَهُ تَأْوِيلُهُ. وَبِذَلِكَ وَصَفَ اللَّهُ عَزَّ وَجَلَّ الرَّاسِخِينَ فِي الْعِلْمِ وَالْإِيمَانِ بِهِ، وَتَرْكِ تَأْوِيلِهِ، وَذَلِكَ فِيمَا لَا يَجِبُ عَلَى الْعِبَادِ فِيهِ حُكْمٌ يَعْمَلُونَ بِهِ.
Wa-ʾin kāna mina al-mutashābihi alladhī wajaba ʿalā al-muʾminīna al-ʾīmānu bihi, wa-wukila ʿilmuhu ʾilā Allāhi ʿazza wa-jalla, waqafa wa-ʿalima ʾannahu laysa lahu taʾwīluhu. Wa-bi-dhālika waṣafa Allāhu ʿazza wa-jalla al-rāsikhīna fī al-ʿilmi wa-al-ʾīmāni bihi, wa-tarki taʾwīlihi, wa-dhālika fīmā lā yajibu ʿalā al-ʿibādi fīhi ḥukmun yaʿmalūna bihi.
If it concerns an ambiguous passage that believers must believe in, knowledge of which has been left to God, mighty and majestic, he should stop and recognize that it is not for him to interpret it. In these terms God, mighty and majestic, described those firmly grounded in knowledge: believing in it and refraining from interpreting it. This applies where no ruling that servants must put into practice is required.
Source page 444
فَهَذَا مَا يَنْفِى عَنْكَ الْعُجْبَ بِالرَّأْيِ الْخَطَأِ، حَتَّى لَا تُعْجَبَ إِنْ شَاءَ اللَّهُ بِخَطَأٍ فِي دِينِ اللَّهِ عَزَّ وَجَلَّ، مِنْ غَلَطِ تَأْوِيلٍ وَلَا قِيَاسٍ.
Fa-hādhā mā yanfī ʿanka al-ʿujba bi-al-raʾyi al-khaṭaʾi, ḥattā lā tuʿjaba ʾin shāʾa Allāhu bi-khaṭaʾin fī dīni Allāhi ʿazza wa-jalla, min ghalaṭi taʾwīlin wa-lā qiyāsin.
This is what dispels your admiration for a mistaken opinion, so that, God willing, you will not admire an error in the religion of God, mighty and majestic, whether a mistaken interpretation or analogy.
قُلْتُ: فَالْعَمَلُ الَّذِي لَمْ يُمَنَّ بِهِ عَلَىَّ كَيْفَ الْعُجْبُ فِيهِ؟
Qultu: Fa-al-ʿamalu alladhī lam yumanna bihi ʿalayya kayfa al-ʿujbu fīhi?
I said: “What about a deed I have not yet been granted the blessing of performing? How does self-admiration arise in that?”
قَالَ: الِاتِّكَالُ عَلَى قُوَّتِكَ وَصَبْرِكَ لِمَا جَرَّبْتَ مِنْ نَفْسِكَ، وَنِسْيَانُكَ انْتِظَارَ مِنَّةِ اللَّهِ عَزَّ وَجَلَّ بِذَلِكَ.
Qāla: Al-ittikālu ʿalā quwwatika wa-ṣabrika li-mā jarrabta min nafsika, wa-nisyānuka intiẓāra minnati Allāhi ʿazza wa-jalla bi-dhālika.
He said: “It is relying on your strength and patience because of what you have experienced of yourself, and forgetting to await the favor of God, mighty and majestic, in granting that.”
وَقَدْ رَوَى الْأَحْنَفُ بْنُ قَيْسٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّ دَاوُدَ عَلَيْهِ السَّلَامُ قَالَ: يَا رَبِّ، إِنَّ بَنِي إِسْرَائِيلَ يَسْأَلُونَكَ بِإِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ.
Wa-qad rawā al-ʾAḥnafu bnu Qaysin ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾanna Dāwūda ʿalayhi al-salāmu qāla: Yā rabbi, ʾinna banī ʾIsrāʾīla yasʾalūnaka bi-ʾIbrāhīma wa-ʾIsḥāqa wa-Yaʿqūba.
Al-Aḥnaf ibn Qays related from the Prophet, may God bless him and grant him peace, that David, peace be upon him, said: “My Lord, the Children of Israel appeal to You through Abraham, Isaac, and Jacob.”
قَالَ ابْنُ عَبَّاسٍ فِي هَذَا الْحَدِيثِ: إِنَّ دَاوُدَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَدَّثَ نَفْسَهُ أَنَّهُ إِذَا ابْتُلِىَ يَسْتَعْصِمُ.
Qāla ibnu ʿAbbāsin fī hādhā al-ḥadīthi: ʾInna Dāwūda ṣallā Allāhu ʿalayhi wa-sallama ḥaddatha nafsahu ʾannahu ʾidhā ibtuliya yastaʿṣimu.
Ibn ʿAbbās said in this report: “David, may God bless him and grant him peace, told himself that if he were tested he would hold himself back.”
Source page 445
وَقَالَ مُحَمَّدُ بْنُ كَعْبٍ وَالْمَقْبُرِىُّ فِي هَذَا الْحَدِيثِ: إِنَّ اللَّهَ عَزَّ وَجَلَّ قَالَ:
Wa-qāla Muḥammadu bnu Kaʿbin wa-al-Maqburiyyu fī hādhā al-ḥadīthi: ʾInna Allāha ʿazza wa-jalla qāla:
Muḥammad ibn Kaʿb and al-Maqburī said in this report that God, mighty and majestic, said:
إِنِّي ابْتَلَيْتُهُمْ فَصَبَرُوا. قَالَ: يَا رَبِّ، وَأَنْتَ إِنِ ابْتَلَيْتَنِي صَبَرْتُ. قَالَ: أَمَا إِنِّي ابْتَلَيْتُهُمْ وَلَمْ أُخْبِرْهُمْ بِأَيِّ شَيْءٍ أَبْتَلِيهِمْ، وَلَا فِي أَيِّ شَهْرٍ وَلَا فِي أَيِّ يَوْمٍ، وَأَنَا مُخْبِرُكَ فِي سَنَتِكَ فِي شَهْرِكَ هَذَا.
ʾInnī ibtalaytuhum fa-ṣabarū. Qāla: Yā rabbi, wa-ʾanta ʾini ibtalaytanī ṣabartu. Qāla: ʾAmā ʾinnī ibtalaytuhum wa-lam ʾukhbirhum bi-ʾayyi shayʾin ʾabtalīhim, wa-lā fī ʾayyi shahrin wa-lā fī ʾayyi yawmin, wa-ʾanā mukhbiruka fī sanatika fī shahrika hādhā.
“I tested them, and they were patient.” He said: “My Lord, if You test me, I will be patient.” He said: “Indeed, I tested them without telling them what I would test them with, or in which month or on which day. But I am telling you: in this year of yours, in this month of yours.”
وَلَكِنَّ دَاوُدَ لَمْ يَصْبِرْ عَلَى الِابْتِلَاءِ. فَأَحْرِزْ نَفْسَكَ.
Wa-lākinna Dāwūda lam yaṣbir ʿalā al-ibtilāʾi. Fa-ʾaḥriz nafsaka.
But David did not endure the trial patiently. So guard yourself.
Source page 446
بَابُ الْعُجْبِ بِالدُّنْيَا وَالنَّفْسِ
Bābu al-ʿujbi bi-al-dunyā wa-al-nafsi
Chapter on self-admiration concerning worldly things and oneself
قُلْتُ: فَالْعُجْبُ مِنْ قِبَلِ الدُّنْيَا مَا هُوَ؟
Qultu: Fa-al-ʿujbu min qibali al-dunyā mā huwa?
I said: “What is self-admiration arising from worldly things?”
قَالَ: الْعُجْبُ بِالنَّفْسِ وَالْعُجْبُ بِالْمَالِ، وَالْعُجْبُ بِالْحَسَبِ، وَالْعُجْبُ بِالْكَثْرَةِ مِنَ الْخَدَمِ وَالْوَلَدِ وَالْمَوَالِى وَالْعَشِيرَةِ وَالْأَصْحَابِ.
Qāla: Al-ʿujbu bi-al-nafsi wa-al-ʿujbu bi-al-māli, wa-al-ʿujbu bi-al-ḥasabi, wa-al-ʿujbu bi-al-kathrati mina al-khadami wa-al-waladi wa-al-mawālī wa-al-ʿashīrati wa-al-ʾaṣḥābi.
He said: “Admiring oneself, admiring one’s wealth, admiring one’s lineage, and admiring the large number of one’s servants, children, clients, clan members, and companions.”
قُلْتُ: فَالْعُجْبُ بِالنَّفْسِ مَا هُوَ؟
Qultu: Fa-al-ʿujbu bi-al-nafsi mā huwa?
I said: “What is admiring oneself?”
قَالَ: هُوَ الْعُجْبُ بِالْجَمَالِ وَالْجِسْمِ، بِعِظَمِهِ وَتَمَامِهِ، وَالْقُوَّةِ وَالْعَقْلِ، وَالْعَمَلِ، وَحُسْنِ الصَّوْتِ.
Qāla: Huwa al-ʿujbu bi-al-jamāli wa-al-jismi, bi-ʿiẓamihi wa-tamāmihi, wa-al-quwwati wa-al-ʿaqli, wa-al-ʿamali, wa-ḥusni al-ṣawti.
He said: “It is admiring one’s beauty and body, its size and completeness, and one’s strength, intellect, deeds, and fine voice.”
فَأَمَّا بِالْجَمَالِ وَالْجِسْمِ: فَاسْتِحْسَانُ ذَلِكَ مِنْ نَفْسِهِ، وَنِسْيَانُ مَا يَلْزَمُ الْعَبْدَ، مِنَ الشُّكْرِ لِلَّهِ عَزَّ وَجَلَّ عَلَى ذَلِكَ، وَنِسْيَانُ الْقَدْرِ فِي الْبَدَاءَةِ، وَمَا يَتَقَلَّبُ فِيهِ مِنَ الْآفَاتِ، وَمَصِيرِ الْجَمَالِ وَالْجِسْمِ إِلَى الْفَنَاءِ وَالْبِلَى، حَتَّى يَتَكَبَّرَ وَيَتَبَخْتَرَ، وَيَتَعَرَّضَ بِجَمَالِهِ لِلْفُجُورِ، وَيَفْتَخِرَ بِهِ عَلَى غَيْرِهِ.
Fa-ʾammā bi-al-jamāli wa-al-jismi: fa-istiḥsānu dhālika min nafsihi, wa-nisyānu mā yalzamu al-ʿabda, mina al-shukri li-llāhi ʿazza wa-jalla ʿalā dhālika, wa-nisyānu al-qadri fī al-badāʾati, wa-mā yataqallabu fīhi mina al-ʾāfāti, wa-maṣīri al-jamāli wa-al-jismi ʾilā al-fanāʾi wa-al-bilā, ḥattā yatakabbara wa-yatabakhtara, wa-yataʿarraḍa bi-jamālihi li-al-fujūri, wa-yaftakhira bihi ʿalā ghayrihi.
As for beauty and the body, it is finding these qualities of his own appealing, forgetting the gratitude the servant owes God, mighty and majestic, for them, and forgetting his original standing, the afflictions he passes through, and the eventual destruction and decay of beauty and the body. This leads him to arrogance and swaggering, to exposing himself to immorality through his beauty, and to boasting of it over others.
قُلْتُ: فَبِمَ يُنْفَى ذَلِكَ؟
Qultu: Fa-bima yunfā dhālika?
I said: “How is that dispelled?”
قَالَ: بِذِكْرِهِ النِّعْمَةَ وَمَا وَجَبَ عَلَيْهِ مِنَ الشُّكْرِ، وَمَا ضَيَّعَ مِنْهُ لِلْمُنْعِمِ، مِمَّا يَسْتَحِقُّ بِخِلَافِهِ وَتَضْيِيعِهِ لِلشُّكْرِ، أَنْ يُغَيَّرَ جَمَالُهُ بِالشَّيْنِ بِآثَارِ عَذَابِ اللَّهِ عَزَّ وَجَلَّ، وَأَنَّ النَّارَ تَأْكُلُ حُسْنَ الْجِسْمِ وَتَمَامَهُ، وَبِمَعْرِفَتِهِ قَدْرَهُ، وَمِمَّ كَانَتْ بِدَايَتُهُ مِنَ التُّرَابِ وَالنُّطْفَةِ، وَمَا يَتَقَلَّبُ فِيهِ مِنَ الْأَقْذَارِ الَّتِي لَا يَمْتَنِعُ مِنْهَا، مِنَ الْغَائِطِ وَالْبَوْلِ،
Qāla: Bi-dhikrihi al-niʿmata wa-mā wajaba ʿalayhi mina al-shukri, wa-mā ḍayyaʿa minhu li-al-munʿimi, mimmā yastaḥiqqu bi-khilāfihi wa-taḍyīʿihi li-al-shukri, ʾan yughayyara jamāluhu bi-al-shayni bi-ʾāthāri ʿadhābi Allāhi ʿazza wa-jalla, wa-ʾanna al-nāra taʾkulu ḥusna al-jismi wa-tamāmahu, wa-bi-maʿrifatihi qadrahu, wa-mimma kānat bidāyatuhu mina al-turābi wa-al-nuṭfati, wa-mā yataqallabu fīhi mina al-ʾaqdhāri allatī lā yamtaniʿu minhā, mina al-ghāʾiṭi wa-al-bawli,
He said: “By remembering the blessing, the gratitude he owes, and the gratitude to the Benefactor he has neglected: through his disobedience and neglect of gratitude, he deserves to have his beauty disfigured by the effects of the punishment of God, mighty and majestic, and the Fire consumes the body’s beauty and completeness. And by recognizing his own standing, the dust and drop of fluid from which he originated, and the filth with which he continually deals and from which he cannot escape, including feces and urine,
Source page 447
وَمَصِيرَ جِسْمِهِ وَجَمَالِهِ إِلَى التُّرَابِ وَأَنَّ التُّرَابَ سَيَمْحُو صُورَتَهُ وَيُبْلِى جِسْمَهُ، فَإِذَا عَرَفَ نَفْسَهُ وَقَدْرَهُ وَمَصِيرَهُ، وَمَا عَلَيْهِ مِنَ الشُّكْرِ، وَمَا ضَيَّعَ مِنْهُ، وَمَا وَجَبَ عَلَيْهِ بِتَضْيِيعِهِ الشُّكْرَ مِنَ الْعِقَابِ؛ زَالَ عَنْهُ الْعُجْبُ وَاهْتَمَّ بِالشُّكْرِ، وَتَوَاضَعَ لِلْمُنْعِمِ.
Wa-maṣīra jismihi wa-jamālihi ʾilā al-turābi wa-ʾanna al-turāba sayamḥū ṣūratahu wa-yublī jismahu, fa-ʾidhā ʿarafa nafsahu wa-qadrahu wa-maṣīrahu, wa-mā ʿalayhi mina al-shukri, wa-mā ḍayyaʿa minhu, wa-mā wajaba ʿalayhi bi-taḍyīʿihi al-shukra mina al-ʿiqābi; zāla ʿanhu al-ʿujbu wa-ihtamma bi-al-shukri, wa-tawāḍaʿa li-al-munʿimi.
and the return of his body and beauty to dust, which will erase his form and wear away his body. When he recognizes himself, his standing and destination, the gratitude he owes and has neglected, and the punishment he has incurred by neglecting gratitude, his self-admiration disappears. He becomes concerned with gratitude and humbles himself before the Benefactor.”
قُلْتُ: فَالْعُجْبُ بِالْقُوَّةِ؟
Qultu: Fa-al-ʿujbu bi-al-quwwati?
I said: “And admiring one’s strength?”
قَالَ: اسْتِعْظَامُهَا وَنِسْيَانُ الشُّكْرِ، وَالِاتِّكَالُ عَلَيْهَا، وَنِسْيَانُ الِاتِّكَالِ عَلَى اللَّهِ عَزَّ وَجَلَّ، كَمَا حُكِىَ عَنْ قَوْمِ عَادٍ حِينَ قَالُوا: مَنْ أَشَدُّ مِنَّا قُوَّةً. فَأُعْجِبُوا بِقُوَّتِهِمْ وَاتَّكَلُوا عَلَيْهَا، وَظَنُّوا أَنَّهُمْ بِهَا يَتَخَلَّصُونَ مِنْ عَذَابِ اللَّهِ عَزَّ وَجَلَّ.
Qāla: Istiʿẓāmuhā wa-nisyānu al-shukri, wa-al-ittikālu ʿalayhā, wa-nisyānu al-ittikāli ʿalā Allāhi ʿazza wa-jalla, ka-mā ḥukiya ʿan qawmi ʿĀdin ḥīna qālū: Man ʾashaddu minnā quwwatan. Fa-ʾuʿjibū bi-quwwatihim wa-ittakalū ʿalayhā, wa-ẓannū ʾannahum bihā yatakhallaṣūna min ʿadhābi Allāhi ʿazza wa-jalla.
He said: “It is regarding it as great, forgetting gratitude, relying on it, and forgetting reliance on God, mighty and majestic. This is like what is recounted of the people of ʿĀd when they said: ‘Who is stronger than us?’ They admired their strength and relied on it, thinking it would deliver them from the punishment of God, mighty and majestic.
وَكَمَا اتَّكَلَ عُوجٌ عَلَى قُوَّتِهِ، فَاقْتَطَعَ مِنَ الْجَبَلِ قِطْعَةً لِيُطْبِقَهَا عَلَى عَسْكَرِ مُوسَى صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَثَقَبَهَا اللَّهُ عَزَّ وَجَلَّ حَتَّى صَارَتْ فِي عُنُقِهِ.
Wa-ka-mā ittakala ʿŪjun ʿalā quwwatihi, fa-iqtaṭaʿa mina al-jabali qiṭʿatan li-yuṭbiqahā ʿalā ʿaskari Mūsā ṣallā Allāhu ʿalayhi wa-sallama fa-thaqabahā Allāhu ʿazza wa-jalla ḥattā ṣārat fī ʿunuqihi.
And like ʿŪj, who relied on his strength and tore off a piece of a mountain to bring it down on the army of Moses, may God bless him and grant him peace. God, mighty and majestic, pierced it so that it came to hang around his neck.
وَقَدْ يَتَّكِلُ الْمُؤْمِنُ أَيْضًا عَلَى قُوَّتِهِ كَمَا وَصَفَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَوْلَ سُلَيْمَانَ عَلَيْهِ السَّلَامُ: لَأَطُوفَنَّ اللَّيْلَةَ بِمِائَةِ امْرَأَةٍ. فَلَمَّا لَمْ يَقُلْ: إِنْ شَاءَ اللَّهُ لَمْ يَكُنْ مَا أَرَادَ مِنَ الْوَلَدِ.
Wa-qad yattakilu al-muʾminu ʾayḍan ʿalā quwwatihi ka-mā waṣafa al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama qawla Sulaymāna ʿalayhi al-salāmu: La-ʾaṭūfanna al-laylata bi-miʾati imraʾatin. Fa-lammā lam yaqul: ʾIn shāʾa Allāhu lam yakun mā ʾarāda mina al-waladi.
A believer too may rely on his strength, as the Prophet, may God bless him and grant him peace, recounted how Solomon, peace be upon him, said: ‘Tonight I will go around to a hundred women.’ Because he did not say, ‘God willing,’ the offspring he wanted did not come about.
Source page 448
فَيَتَّكِلُ الْعَبْدُ عَلَى قُوَّتِهِ وَيَنْسَى التَّوَكُّلَ عَلَى رَبِّهِ عَزَّ وَجَلَّ؛ وَمِنْهُ قَوْلُ دَاوُدَ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ: «إِنِ ابْتَلَيْتَنِي صَبَرْتُ».
Fa-yattakilu al-ʿabdu ʿalā quwwatihi wa-yansā al-tawakkula ʿalā rabbihi ʿazza wa-jalla; wa-minhu qawlu Dāwūda ʿalayhi al-ṣalātu wa-al-salāmu: «ʾIni ibtalaytanī ṣabartu».
So the servant relies on his strength and forgets to trust his Lord, mighty and majestic. David’s words, blessings and peace be upon him, are an example: ‘If You test me, I will be patient.’
وَقَدْ يَجْتَرِئُ أَيْضًا بِمَا أُعْطِىَ مِنَ الْقُوَّةِ عَلَى الْحُرُوبِ فِي مَعَاصِي اللَّهِ عَزَّ وَجَلَّ، وَيُسَارِعُ بِالضَّرْبِ وَالْقِتَالِ إِلَى مَنْ نَازَعَهُ، لِمَا يَعْرِفُ مِنْ قُوَّتِهِ؛ عُجْبًا بِهَا، وَاتِّكَالًا عَلَيْهَا، وَيُعَيِّرُ غَيْرَهُ بِضَعْفِهِ، وَيَفْتَخِرُ عَلَيْهِ بِقُوَّتِهِ.
Wa-qad yajtariʾu ʾayḍan bi-mā ʾuʿṭiya mina al-quwwati ʿalā al-ḥurūbi fī maʿāṣī Allāhi ʿazza wa-jalla, wa-yusāriʿu bi-al-ḍarbi wa-al-qitāli ʾilā man nāzaʿahu, li-mā yaʿrifu min quwwatihi; ʿujban bihā, wa-ittikālan ʿalayhā, wa-yuʿayyiru ghayrahu bi-ḍaʿfihi, wa-yaftakhiru ʿalayhi bi-quwwatihi.
The strength he has been given may also embolden him to wage wars in disobedience to God, mighty and majestic. Knowing his strength, he rushes to strike and fight whoever disputes with him, admiring it and relying on it. He taunts another person for his weakness and boasts of his own strength over him.”
قُلْتُ: فِيمَ يُنْفَى الْعُجْبُ بِهَا؟
Qultu: Fīma yunfā al-ʿujbu bihā?
I said: “In what way is admiration for it dispelled?”
قَالَ: بِمَعْرِفَتِهِ أَنَّهَا مِنَ اللَّهِ عَزَّ وَجَلَّ نِعْمَةٌ، فَضَّلَهُ بِهَا؛ لِيَنْظُرَ كَيْفَ اسْتِعْمَالُهُ لَهَا فِي طَاعَتِهِ، وَأَنَّ عَلَيْهِ الشُّكْرَ فِيهَا؛ إِذْ فَضَّلَهُ بِهَا عَلَى غَيْرِهِ مِنَ الضُّعَفَاءِ، وَأَنَّ اللَّهَ عَزَّ وَجَلَّ هُوَ الَّذِي قَوَّاهُ بِهَا، وَلَوْ شَاءَ هَدَّهَا بِعَاهَةٍ أَوْ بِسَقَمٍ أَوْ بِضَعْفٍ، فَيُلْزِمُ نَفْسَهُ وُجُوبَ الشُّكْرِ عَلَيْهِ،
Qāla: Bi-maʿrifatihi ʾannahā mina Allāhi ʿazza wa-jalla niʿmatun, faḍḍalahu bihā; li-yanẓura kayfa istiʿmāluhu lahā fī ṭāʿatihi, wa-ʾanna ʿalayhi al-shukra fīhā; ʾidh faḍḍalahu bihā ʿalā ghayrihi mina al-ḍuʿafāʾi, wa-ʾanna Allāha ʿazza wa-jalla huwa alladhī qawwāhu bihā, wa-law shāʾa haddahā bi-ʿāhatin ʾaw bi-saqamin ʾaw bi-ḍaʿfin, fa-yulzimu nafsahu wujūba al-shukri ʿalayhi,
He said: “By recognizing that it is a blessing from God, mighty and majestic, with which He has favored him, to see how he uses it in obeying Him. He owes gratitude for it, since through it God has favored him over others who are weak. It is God, mighty and majestic, who has strengthened him with it, and if He wished He could demolish it with a disability, illness, or weakness. So he must impress upon himself his obligation to be grateful,
وَيَخَافُ إِنِ اسْتَطَالَ بِهَا وَاسْتَعْمَلَهَا فِي مَعْصِيَةِ اللَّهِ عَزَّ وَجَلَّ أَنْ يَهُدَّهَا أَوْ يَكْسِرَهَا بِعُقُوبَةٍ مِنْهُ، فَإِذَا أَلْزَمَ قَلْبَهُ ذَلِكَ انْتَفَى الْعُجْبُ بِهَا، وَاهْتَمَّ بِأَدَاءِ الشُّكْرِ فِيهَا.
Wa-yakhāfu ʾini istaṭāla bihā wa-istaʿmalahā fī maʿṣiyati Allāhi ʿazza wa-jalla ʾan yahuddahā ʾaw yaksirahā bi-ʿuqūbatin minhu, fa-ʾidhā ʾalzama qalbahu dhālika intafā al-ʿujbu bihā, wa-ihtamma bi-ʾadāʾi al-shukri fīhā.
and fear that, if he uses it to lord over others and disobey God, mighty and majestic, God may demolish or break it through a punishment from Him. When he impresses this upon his heart, admiration for it departs, and he becomes concerned with fulfilling his gratitude for it.”
Source page 449
قُلْتُ: فَالْعُجْبُ بِالْعَقْلِ وَالذِّهْنِ وَالْفِطْنَةِ؟
Qultu: Fa-al-ʿujbu bi-al-ʿaqli wa-al-dhihni wa-al-fiṭnati?
I said: “And admiration for one’s intellect, mental ability, and perceptiveness?”
قَالَ: اسْتِحْسَانُ ذَلِكَ وَاسْتِعْظَامُهُ، وَنِسْيَانُ النِّعْمَةِ بِالتَّفَضُّلِ بِهِ، وَالِاتِّكَالُ عَلَيْهِ أَنْ يُدْرِكَ بِهِ مَا يُرِيدُ وَمَا يُؤَمِّلُ: مِنْ عِلْمٍ أَوْ رَأْىٍ، أَوْ أَحْكَامِ دِينِ اللَّهِ عَزَّ وَجَلَّ، أَوْ دُنْيَا، وَتَرْكُ التَّوَكُّلِ عَلَى اللَّهِ عَزَّ وَجَلَّ فِي جَمِيعِ ذَلِكَ، حَتَّى يُخْرِجَهُ ذَلِكَ إِلَى قِلَّةِ التَّثَبُّتِ لِإِعْجَابِهِ بِعَقْلِهِ، حَتَّى يُخْطِئَ فِي دِينِ اللَّهِ عَزَّ وَجَلَّ،
Qāla: Istiḥsānu dhālika wa-istiʿẓāmuhu, wa-nisyānu al-niʿmati bi-al-tafaḍḍuli bihi, wa-al-ittikālu ʿalayhi ʾan yudrika bihi mā yurīdu wa-mā yuʾammilu: min ʿilmin ʾaw raʾyin, ʾaw ʾaḥkāmi dīni Allāhi ʿazza wa-jalla, ʾaw dunyā, wa-tarku al-tawakkuli ʿalā Allāhi ʿazza wa-jalla fī jamīʿi dhālika, ḥattā yukhrijahu dhālika ʾilā qillati al-tathabbuti li-ʾiʿjābihi bi-ʿaqlihi, ḥattā yukhṭiʾa fī dīni Allāhi ʿazza wa-jalla,
He said: “It is finding these attractive and regarding them as great, forgetting the blessing of being favored with them, and relying on them to attain what he wants and hopes for: knowledge, an opinion, the rulings of the religion of God, mighty and majestic, or worldly things. He abandons trust in God, mighty and majestic, in all this, until his admiration for his intellect leads him to exercise too little caution, so that he goes wrong in the religion of God, mighty and majestic,
وَيَقُولَ عَلَيْهِ بِغَيْرِ الْحَقِّ، وَيُخْرِجُهُ أَيْضًا إِلَى تَرْكِ التَّفَهُّمِ مِمَّنْ عَلَّمَهُ أَوْ أَمَرَهُ أَوْ نَاظَرَهُ، حَتَّى يُحْرَمَ الْفَهْمَ لِلْحَقِّ، وَيَأْبَى إِلَّا الْقَوْلَ بِالْخَطَأِ وَالْغَلَطِ، وَيُخْرِجُهُ إِلَى حُقْرِيَّةِ مَنْ دُونَهُ، مِمَّنْ لَمْ يُعْطَ مِنَ الْفِطْنَةِ مِثْلَ مَا أُعْطِىَ، وَإِنْ كَانَ أَوْرَعَ مِنْهُ وَأَفْضَلَ عَمَلًا، حَتَّى يُسَمِّىَ كَثِيرًا مِمَّنْ هُوَ أَوْرَعُ مِنْهُ وَأَفْضَلُ مِنْهُ جُهَّالًا حَمْقَى،
Wa-yaqūla ʿalayhi bi-ghayri al-ḥaqqi, wa-yukhrijuhu ʾayḍan ʾilā tarki al-tafahhumi mimman ʿallamahu ʾaw ʾamarahu ʾaw nāẓarahu, ḥattā yuḥrama al-fahma li-al-ḥaqqi, wa-yaʾbā ʾillā al-qawla bi-al-khaṭaʾi wa-al-ghalaṭi, wa-yukhrijuhu ʾilā ḥuqriyyati man dūnahu, mimman lam yuʿṭa mina al-fiṭnati mithla mā ʾuʿṭiya, wa-ʾin kāna ʾawraʿa minhu wa-ʾafḍala ʿamalan, ḥattā yusammiya kathīran mimman huwa ʾawraʿu minhu wa-ʾafḍalu minhu juhhālan ḥamqā,
and says what is untrue about Him. It also leads him to stop trying to understand those who teach, instruct, or debate with him, until he is deprived of understanding the truth and insists on mistaken and erroneous statements. It leads him to despise those beneath him who have not been given his perceptiveness, even if they are more scrupulous than he is and better in their deeds. He even calls many who are more scrupulous and better than himself ignorant fools,
وَيَرَاهُمْ كَالْحَمِيرِ الَّتِي لَا تَعْقِلُ، إِذْ فُضِّلَ عَلَيْهِمْ بِالْفِطْنَةِ وَالذِّهْنِ وَيَسْتَطِيلُ عَلَيْهِمْ، وَيَرَى أَنْ لَا قَدْرَ لَهُمْ وَيَسْتَصْغِرُ مَا عَمِلُوا مِنْ خَيْرٍ، وَيَرَى أَنَّهُ خَيْرٌ مِنْهُمْ، وَإِنْ ضَيَّعَ الْعَمَلَ، لِفِطْنَتِهِ وَلِعَقْلِهِ.
Wa-yarāhum ka-al-ḥamīri allatī lā taʿqilu, ʾidh fuḍḍila ʿalayhim bi-al-fiṭnati wa-al-dhihni wa-yastaṭīlu ʿalayhim, wa-yarā ʾan lā qadra lahum wa-yastaṣghiru mā ʿamilū min khayrin, wa-yarā ʾannahu khayrun minhum, wa-ʾin ḍayyaʿa al-ʿamala, li-fiṭnatihi wa-li-ʿaqlihi.
and views them as uncomprehending donkeys because he has been favored over them in perceptiveness and mental ability. He lords over them, considers them worthless, belittles the good they have done, and thinks himself better than they are because of his perceptiveness and intellect, even though he neglects action.”
قُلْتُ: فَبِمَ يُنْفَى ذَلِكَ؟
Qultu: Fa-bima yunfā dhālika?
I said: “How is that dispelled?”
قَالَ: بِمَعْرِفَتِهِ بِجَهْلِهِ مَهْمَا أُعْطِىَ مِنَ الْفِطْنَةِ، وَبِسَهْوِهِ وَغَفْلَتِهِ وَقِلَّةِ مَا يَدْرِى بِعَقْلِهِ، وَإِنْ كَانَ قَدْ أُعْطِىَ مِنَ الْفِطْنَةِ أَكْثَرَ مِمَّا أُعْطِىَ غَيْرُهُ، فَقَدْ وَجَبَ عَلَيْهِ فِي ذَلِكَ الشُّكْرُ، وَإِنَّمَا فُضِّلَ بِالذِّهْنِ لِتَعْظُمَ الْحُجَّةُ عَلَيْهِ، وَتَوْكِيدِ الطَّاعَةِ بِاللُّزُومِ لَهَا، وَلِيَنْظُرَ اللَّهُ عَزَّ وَجَلَّ كَيْفَ اسْتِعْمَالُهُ لِعَقْلِهِ فِي الْفَهْمِ عَنْهُ وَالِاشْتِغَالِ بِهِ.
Qāla: Bi-maʿrifatihi bi-jahlihi mahmā ʾuʿṭiya mina al-fiṭnati, wa-bi-sahwihi wa-ghaflatihi wa-qillati mā yadrī bi-ʿaqlihi, wa-ʾin kāna qad ʾuʿṭiya mina al-fiṭnati ʾakthara mimmā ʾuʿṭiya ghayruhu, fa-qad wajaba ʿalayhi fī dhālika al-shukru, wa-ʾinnamā fuḍḍila bi-al-dhihni li-taʿẓuma al-ḥujjatu ʿalayhi, wa-tawkīdi al-ṭāʿati bi-al-luzūmi lahā, wa-li-yanẓura Allāhu ʿazza wa-jalla kayfa istiʿmāluhu li-ʿaqlihi fī al-fahmi ʿanhu wa-al-ishtighāli bihi.
He said: “By recognizing his ignorance, however much perceptiveness he has been given, his forgetfulness and heedlessness, and how little his intellect knows. Even if he has been given more perceptiveness than someone else, he owes gratitude for it. He has been favored with mental ability only so that the case against him may be greater, obedience may be reinforced by constant adherence to it, and God, mighty and majestic, may see how he uses his intellect to understand Him and occupy himself with Him.
وَإِنَّ مَا أُعْطِىَ مِنَ الْعَقْلِ بِيَدِ اللَّهِ عَزَّ وَجَلَّ، لَوْ شَاءَ أَنْ يُغَيِّرَهُ وَيُزِيلَهُ بِبَعْضِ الْآفَاتِ، كَمَا رَآهُ فَعَلَ ذَلِكَ بِمَنْ هُوَ مِثْلُهُ وَمَنْ هُوَ فَوْقَهُ لَفَعَلَ، فَلَا يَأْمَنُ مِنْ أَنْ يَسْلُبَهُ اللَّهُ عَزَّ وَجَلَّ عَقْلَهُ.
Wa-ʾinna mā ʾuʿṭiya mina al-ʿaqli bi-yadi Allāhi ʿazza wa-jalla, law shāʾa ʾan yughayyirahu wa-yuzīlahu bi-baʿḍi al-ʾāfāti, ka-mā raʾāhu faʿala dhālika bi-man huwa mithluhu wa-man huwa fawqahu la-faʿala, fa-lā yaʾmanu min ʾan yaslubahu Allāhu ʿazza wa-jalla ʿaqlahu.
The intellect he has been given is in the hand of God, mighty and majestic. If He wished to alter it and remove it through some affliction, as he has seen Him do to people like him and above him, He would do so. He therefore cannot feel safe from God, mighty and majestic, taking away his intellect.
فَإِذَا عَرَفَ ضَعْفَهُ وَجَهْلَهُ وَقِلَّةَ مَا يُدْرِكُ بِعَقْلِهِ، وَأَنَّ مَا فُضِّلَ بِهِ مِنَّةٌ مِنْهُ، عَلَيْهِ فِيهِ الشُّكْرُ وَعَظِيمُ الْحُجَّةِ وَوُجُوبُ الْحَقِّ، وَأَنَّهُ لِذَلِكَ مُضَيِّعٌ، فَإِذَا عَرَفَ ذَلِكَ عَلِمَ أَنَّهُ مَنْ لَمْ يُؤْتَ مِنَ الْفِطْنَةِ مِثْلَ مَا أُوتِىَ، أَحْسَنُ حَالًا مِنْهُ، إِذْ لَمْ يَشْكُرِ اللَّهَ عَزَّ وَجَلَّ عَلَى مَا فَضَّلَهُ بِهِ عَلَيْهِ،
Fa-ʾidhā ʿarafa ḍaʿfahu wa-jahlahu wa-qillata mā yudriku bi-ʿaqlihi, wa-ʾanna mā fuḍḍila bihi minnatun minhu, ʿalayhi fīhi al-shukru wa-ʿaẓīmu al-ḥujjati wa-wujūbu al-ḥaqqi, wa-ʾannahu li-dhālika muḍayyiʿun, fa-ʾidhā ʿarafa dhālika ʿalima ʾannahu man lam yuʾta mina al-fiṭnati mithla mā ʾūtiya, ʾaḥsanu ḥālan minhu, ʾidh lam yashkuri Allāha ʿazza wa-jalla ʿalā mā faḍḍalahu bihi ʿalayhi,
When he recognizes his weakness, his ignorance, how little his intellect comprehends, and that the advantage he has been given is a favor from Him, carrying gratitude, a weighty case against him, and a binding obligation, and that he neglects all this, then, recognizing it, he knows that someone who has not received his perceptiveness is better situated than he is. For he has not thanked God, mighty and majestic, for the advantage He has given him over that person,
Source page 450
وَأَنَّ الْحُجَّةَ عَلَيْهِ أَعْظَمُ مِنْهَا عَلَى مَنْ دُونَهُ.
Wa-ʾanna al-ḥujjata ʿalayhi ʾaʿẓamu minhā ʿalā man dūnahu.
and the case against him is greater than that against someone beneath him.
وَقَدْ يَرَى كَثِيرًا مِمَّنْ هُوَ دُونَهُ فِي الْفِطْنَةِ أَطْوَعَ لِلَّهِ عَزَّ وَجَلَّ مِنْهُ، وَأَنَّهُ مَعَ ذَلِكَ لَا يَأْمَنُ أَنْ يَسْلُبَهُ اللَّهُ عَزَّ وَجَلَّ عَقْلَهُ إِنْ ضَيَّعَ الْقِيَامَ لِلَّهِ عَزَّ وَجَلَّ بِهِ فِيمَا وَجَبَ عَلَيْهِ مِنَ الْفَهْمِ عَنْهُ، وَالْعَقْلِ عَنْهُ، وَالْعَمَلِ بِهِ.
Wa-qad yarā kathīran mimman huwa dūnahu fī al-fiṭnati ʾaṭwaʿa li-llāhi ʿazza wa-jalla minhu, wa-ʾannahu maʿa dhālika lā yaʾmanu ʾan yaslubahu Allāhu ʿazza wa-jalla ʿaqlahu ʾin ḍayyaʿa al-qiyāma li-llāhi ʿazza wa-jalla bihi fīmā wajaba ʿalayhi mina al-fahmi ʿanhu, wa-al-ʿaqli ʿanhu, wa-al-ʿamali bihi.
He may see many less perceptive people who obey God, mighty and majestic, more than he does. Moreover, he cannot feel safe from God, mighty and majestic, taking away his intellect if he neglects to use it in the service of God, mighty and majestic, to fulfill his duty of understanding Him, comprehending Him, and acting accordingly.
فَإِذَا أَلْزَمَ قَلْبَهُ هَذِهِ الْمَعْرِفَةَ زَالَ عَنْهُ الْعُجْبُ، وَخَافَ عَظِيمَ الْحُجَّةِ وَوَاجِبَ الْحَقِّ، وَاهْتَمَّ بِالشُّكْرِ وَأَدَاءِ الْحَقِّ.
Fa-ʾidhā ʾalzama qalbahu hādhihi al-maʿrifata zāla ʿanhu al-ʿujbu, wa-khāfa ʿaẓīma al-ḥujjati wa-wājiba al-ḥaqqi, wa-ihtamma bi-al-shukri wa-ʾadāʾi al-ḥaqqi.
When he impresses this recognition upon his heart, self-admiration leaves him. He fears the weight of the case against him and the obligation he owes, and concerns himself with gratitude and fulfilling that obligation.”
Source page 451
بَابُ الْعُجْبِ بِالْحَسَبِ
Bābu al-ʿujbi bi-al-ḥasabi
Chapter on self-admiration over lineage
قُلْتُ: فَالْعُجْبُ بِالْحَسَبِ؟
Qultu: Fa-al-ʿujbu bi-al-ḥasabi?
I said: “And self-admiration over lineage?”
قَالَ: اسْتِعْظَامُ الْقَدْرِ مِنْ أَجْلِ الْآبَاءِ وَالْأَصْلِ، فَإِنْ كَانُوا مِنْ أَهْلِ الشَّرَفِ فِي الدُّنْيَا، مِنَ الَّذِينَ شَرُفُوا فِي الدُّنْيَا بِالدِّينِ، فَيَسْتَعْظِمُ قَدْرَهُ مِنْ أَجْلِهِمْ، وَيَنْسَى مِنَّةَ الرَّبِّ عَزَّ وَجَلَّ عَلَيْهِ إِذْ خَلَقَهُ مِنَ الْكِرَامِ الصَّالِحِينَ، وَرَفَعَ عَنْهُ مِحْنَةَ ضَعَةِ الْقَدْرِ. لَعَلَّهُ لَوْ جَعَلَهُ وَضِيعًا فِي الْحَسَبِ لَسَخِطَ ذَلِكَ، وَانْتَمَى إِلَى غَيْرِ آبَائِهِ وَأَنِفَ مِنْهُمْ،
Qāla: Istiʿẓāmu al-qadri min ʾajli al-ʾābāʾi wa-al-ʾaṣli, fa-ʾin kānū min ʾahli al-sharafi fī al-dunyā, mina alladhīna sharufū fī al-dunyā bi-al-dīni, fa-yastaʿẓimu qadrahu min ʾajlihim, wa-yansā minnata al-rabbi ʿazza wa-jalla ʿalayhi ʾidh khalaqahu mina al-kirāmi al-ṣāliḥīna, wa-rafaʿa ʿanhu miḥnata ḍaʿati al-qadri. Laʿallahu law jaʿalahu waḍīʿan fī al-ḥasabi la-sakhiṭa dhālika, wa-intamā ʾilā ghayri ʾābāʾihi wa-ʾanifa minhum,
He said: “It is magnifying one’s standing because of one’s ancestors and origins. If they enjoyed honor in this world, being among those whom religion brought honor in this world, he magnifies his own standing because of them. He forgets the favor of the Lord, mighty and majestic, upon him in creating him from honorable, righteous people and sparing him the trial of low standing. Perhaps, had He given him lowly lineage, he would have resented it, claimed descent from people other than his ancestors, and disdained them,
فَيَنْسَى مَا رَفَعَ اللَّهُ عَزَّ وَجَلَّ عَنْهُ مِنَ الْمِحْنَةِ، وَمَا تَفَضَّلَ بِهِ مِنَ الْمِنَّةِ، بِأَنْ جَعَلَهُ مِنْ ذُرِّيَّةِ أَوْلِيَائِهِ وَأَهْلِ طَاعَتِهِ، فَيَغْفُلُ مَا عَلَيْهِ مِنَ الشُّكْرِ، وَمَا وَجَبَ عَلَيْهِ مِنَ الْحُجَّةِ، وَأَنَّهُ مَأْخُوذٌ بِعَمَلِهِ.
Fa-yansā mā rafaʿa Allāhu ʿazza wa-jalla ʿanhu mina al-miḥnati, wa-mā tafaḍḍala bihi mina al-minnati, bi-ʾan jaʿalahu min dhurriyyati ʾawliyāʾihi wa-ʾahli ṭāʿatihi, fa-yaghfulu mā ʿalayhi mina al-shukri, wa-mā wajaba ʿalayhi mina al-ḥujjati, wa-ʾannahu maʾkhūdhun bi-ʿamalihi.
so he forgets the trial God, mighty and majestic, has spared him and the favor He has bestowed by making him a descendant of His friends and those who obey Him. He overlooks the gratitude he owes, the case established against him, and the fact that he is held accountable for his deeds.
فَيُعْجَبُ إِذَا اسْتَعْظَمَ قَدْرَهُ مِنْ أَجْلِ آبَائِهِ، وَأَغْفَلَ الشُّكْرَ وَوُجُوبَ الْحُجَّةِ، حَتَّى يُخَيَّلَ إِلَيْهِ - بَلْ قَدْ يَقْطَعُ بَعْضُهُمْ - أَنَّهُ نَاجٍ بِغَيْرِ عَمَلٍ، وَأَنَّهُ مَغْفُورٌ لَهُ، وَإِنْ كَثُرَتْ ذُنُوبُهُ، وَإِنْ لَمْ يَتُبْ مِنْهَا فَيَسْتَطِيلُ بِذَلِكَ وَيَتَكَبَّرُ، وَيَفْتَخِرُ عَلَى غَيْرِهِ وَيَحْقِرُهُ، وَيَأْنَفُ مِنْهُ إِنْ كَانَ ذَا قَرَابَةٍ أَوْ جَارًا أَوْ غَيْرَهُ مِمَّنْ هُوَ دُونَهُ فِي الْحَسَبِ،
Fa-yuʿjabu ʾidhā istaʿẓama qadrahu min ʾajli ʾābāʾihi, wa-ʾaghfala al-shukra wa-wujūba al-ḥujjati, ḥattā yukhayyala ʾilayhi - bal qad yaqṭaʿu baʿḍuhum - ʾannahu nājin bi-ghayri ʿamalin, wa-ʾannahu maghfūrun lahu, wa-ʾin kathurat dhunūbuhu, wa-ʾin lam yatub minhā fa-yastaṭīlu bi-dhālika wa-yatakabbaru, wa-yaftakhiru ʿalā ghayrihi wa-yaḥqiruhu, wa-yaʾnafu minhu ʾin kāna dhā qarābatin ʾaw jāran ʾaw ghayrahu mimman huwa dūnahu fī al-ḥasabi,
He becomes self-admiring when he magnifies his standing because of his ancestors and neglects gratitude and the binding case against him. He imagines, indeed some are certain, that he will be saved without deeds and forgiven even if his sins are many and he has not repented of them. On this basis he lords over others and grows arrogant, boasts over another person and despises him, and disdains him, whether a relative, a neighbor, or someone else beneath him in lineage,
وَيَخْتَالُ فِي مِشْيَتِهِ، وَيَرَى أَنَّ الْخَلْقَ شَبِيهٌ بِالْعَبِيدِ، بَلْ قَدْ يَرَى بَعْضُهُمْ أَنَّ الْأُمَّةَ عَبِيدٌ لَهُ، فَيُخَالِفُ آبَاءَهُ فِي فِعَالِهِمْ، وَيُرِيدُ أَنْ يَكُونَ عِنْدَ اللَّهِ عَزَّ وَجَلَّ مِثْلَهُمْ، وَذَلِكَ الِاغْتِرَارُ بِاللَّهِ عَزَّ وَجَلَّ وَالْجَهْلُ بِأَمْرِهِ.
Wa-yakhtālu fī mishyatihi, wa-yarā ʾanna al-khalqa shabīhun bi-al-ʿabīdi, bal qad yarā baʿḍuhum ʾanna al-ʾummata ʿabīdun lahu, fa-yukhālifu ʾābāʾahu fī fiʿālihim, wa-yurīdu ʾan yakūna ʿinda Allāhi ʿazza wa-jalla mithlahum, wa-dhālika al-ightirāru bi-Allāhi ʿazza wa-jalla wa-al-jahlu bi-ʾamrihi.
and he walks with a swagger and sees other people as something like slaves. Some may even think the entire community are their slaves. He acts contrary to his ancestors’ conduct, yet wants to be like them in the sight of God, mighty and majestic. That is self-deception concerning God, mighty and majestic, and ignorance of His command.”
قُلْتُ: فَبِمَ يُنْفَى ذَلِكَ؟
Qultu: Fa-bima yunfā dhālika?
I said: “How is that dispelled?”
Source page 452
قَالَ: بِمَعْرِفَتِهِ مَا وَجَبَ عَلَيْهِ مِنْ شُكْرِ اللَّهِ عَزَّ وَجَلَّ عَلَى مَا مَنَّ بِهِ عَلَيْهِ؛ إِذْ جَعَلَهُ مِنْ ذُرِّيَّةِ مَنْ تَوَلَّاهُ وَأَحَبَّهُ، وَأَنَّهُ مَجْزِىٌّ بِعَمَلِهِ دُونَ عَمَلِ آبَائِهِ، وَأَنَّهُمْ إِنَّمَا نَجَوْا بِالطَّاعَةِ وَشَرُفُوا بِهَا، وَقَدْ سَاوَاهُمْ فِي الْحَسَبِ غَيْرُهُمْ، فَلَمْ يُؤْمِنُوا وَلَمْ يُطِيعُوا، وَكَانُوا عِنْدَ اللَّهِ عَزَّ وَجَلَّ شَرًّا مِنَ الْخَنَازِيرِ وَالْكِلَابِ،
Qāla: Bi-maʿrifatihi mā wajaba ʿalayhi min shukri Allāhi ʿazza wa-jalla ʿalā mā manna bihi ʿalayhi; ʾidh jaʿalahu min dhurriyyati man tawallāhu wa-ʾaḥabbahu, wa-ʾannahu majziyyun bi-ʿamalihi dūna ʿamali ʾābāʾihi, wa-ʾannahum ʾinnamā najaw bi-al-ṭāʿati wa-sharufū bihā, wa-qad sāwāhum fī al-ḥasabi ghayruhum, fa-lam yuʾminū wa-lam yuṭīʿū, wa-kānū ʿinda Allāhi ʿazza wa-jalla sharran mina al-khanāzīri wa-al-kilābi,
He said: “By recognizing the gratitude he owes God, mighty and majestic, for His favor in making him a descendant of someone He befriended and loved; that he will be repaid for his own deeds, not his ancestors’ deeds; and that they were saved and honored only through obedience. Others equaled them in lineage, yet neither believed nor obeyed, and were worse than pigs and dogs in the sight of God, mighty and majestic,
وَأَنَّهُ وَإِنْ خَالَفَ طَرِيقَهُمْ فَحُكْمُهُ أَنْ يُخَالَفَ بِهِ إِلَى غَيْرِ دَارِهِمْ وَهِيَ النَّارُ، لَنْ يَنْجُوَ إِلَّا بِعَمَلِهِ، أَوْ رَحْمَةِ اللَّهِ عَزَّ وَجَلَّ، مِنْ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَجَلَّ: إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ.
Wa-ʾannahu wa-ʾin khālafa ṭarīqahum fa-ḥukmuhu ʾan yukhālafa bihi ʾilā ghayri dārihim wa-hiya al-nāru, lan yanjuwa ʾillā bi-ʿamalihi, ʾaw raḥmati Allāhi ʿazza wa-jalla, min dhālika qawlu Allāhi ʿazza wa-jalla: ʾInna ʾakramakum ʿinda Allāhi ʾatqākum.
and that if he departs from their path, the judgment upon him is that he be taken elsewhere than their abode, to the Fire. He will escape only through his deeds or the mercy of God, mighty and majestic. Among the evidence for this are the words of God, mighty and majestic: ‘The most honored of you in God’s sight is the most God-conscious of you.’
وَذَلِكَ أَنَّ الْحَارِثَ بْنَ هِشَامٍ، وَسُهَيْلَ بْنَ عَمْرٍو، وَخَالِدَ بْنَ أَسِيدٍ لَمَّا أَذَّنَ بِلَالٌ يَوْمَ الْفَتْحِ عَلَى الْكَعْبَةِ أَنْكَرُوا، وَقَالَ الْحَارِثُ بْنُ هِشَامٍ: هَذَا الْعَبْدُ الْأَسْوَدُ يُؤَذِّنُ عَلَى الْكَعْبَةِ؟ فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ: إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ رَوَاهُ ابْنُ أَبِي حُسَيْنٍ.
Wa-dhālika ʾanna al-Ḥāritha bna Hishāmin, wa-Suhayla bna ʿAmrin, wa-Khālida bna ʾAsīdin lammā ʾadhdhana Bilālun yawma al-fatḥi ʿalā al-kaʿbati ʾankarū, wa-qāla al-Ḥārithu bnu Hishāmin: Hādhā al-ʿabdu al-ʾaswadu yuʾadhdhinu ʿalā al-kaʿbati? Fa-ʾanzala Allāhu ʿazza wa-jalla: ʾInna ʾakramakum ʿinda Allāhi ʾatqākum rawāhu ibnu ʾAbī Ḥusaynin.
For when Bilāl gave the call to prayer on top of the Kaaba on the day of the conquest, al-Ḥārith ibn Hishām, Suhayl ibn ʿAmr, and Khālid ibn Asīd objected. Al-Ḥārith ibn Hishām said: ‘This Black slave is calling to prayer on the Kaaba?’ Then God, mighty and majestic, revealed: ‘The most honored of you in God’s sight is the most God-conscious of you.’ Ibn Abī Ḥusayn related it.
وَمِنْهُ قَوْلُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ اللَّهَ عَزَّ وَجَلَّ قَدْ أَذْهَبَ عَنْكُمْ عُبِّيَّةَ الْجَاهِلِيَّةِ».
Wa-minhu qawlu al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «ʾInna Allāha ʿazza wa-jalla qad ʾadhhaba ʿankum ʿubbiyyata al-jāhiliyyati».
And the Prophet’s words, may God bless him and grant him peace: ‘God, mighty and majestic, has removed from you the haughtiness of the age of ignorance.’
Source page 453
يَعْنِى كِبْرَهَا «كُلُّكُمْ بَنُو آدَمَ وَآدَمُ مِنْ تُرَابٍ».
Yaʿnī kibrahā «Kullukum banū Ādama wa-Ādamu min turābin».
He means its arrogance. ‘You are all children of Adam, and Adam is from dust.’
فَيَعْرِفُ أَنَّ أَصْلَهُ وَأَصْلَ بَنِي آدَمَ كُلِّهِمْ وَاحِدٌ، وَأَنَّهُ فُضِّلَ عَلَيْهِمْ بِالْحَسَبِ وَالصَّلَاحِ فِي الْآبَاءِ لِيَنْظُرَ كَيْفَ شُكْرُهُ، وَأَنَّهُ إِنَّمَا يَنْفَعُهُ عَمَلُهُ دُونَ عَمَلِ آبَائِهِ.
Fa-yaʿrifu ʾanna ʾaṣlahu wa-ʾaṣla banī Ādama kullihim wāḥidun, wa-ʾannahu fuḍḍila ʿalayhim bi-al-ḥasabi wa-al-ṣalāḥi fī al-ʾābāʾi li-yanẓura kayfa shukruhu, wa-ʾannahu ʾinnamā yanfaʿuhu ʿamaluhu dūna ʿamali ʾābāʾihi.
He should recognize that his origin and that of all Adam’s children is one, that he has been favored over them with lineage and righteous ancestors so that God may see how he gives thanks, and that only his own deeds will benefit him, not those of his ancestors.
وَمِنْ ذَلِكَ قَوْلُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «يَا مَعْشَرَ قُرَيْشٍ لَا يَأْتِي النَّاسُ بِالْأَعْمَالِ يَوْمَ الْقِيَامَةِ، وَتَأْتُونَ بِالدُّنْيَا تَحْمِلُونَهَا عَلَى رِقَابِكُمْ، تَقُولُونَ: يَا مُحَمَّدُ، يَا مُحَمَّدُ، فَأَقُولُ هَكَذَا» يَعْنِى أُعْرِضُ عَنْكُمْ.
Wa-min dhālika qawlu al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «Yā maʿshara Qurayshin lā yaʾtī al-nāsu bi-al-ʾaʿmāli yawma al-qiyāmati, wa-taʾtūna bi-al-dunyā taḥmilūnahā ʿalā riqābikum, taqūlūna: Yā Muḥammadu, yā Muḥammadu, fa-ʾaqūlu hākadhā» yaʿnī ʾuʿriḍu ʿankum.
Among the evidence are the Prophet’s words, may God bless him and grant him peace: ‘People of Quraysh, do not let other people come with deeds on the Day of Resurrection while you come with the world, carrying it on your necks, saying, “Muḥammad! Muḥammad!” and I respond like this,’ meaning, ‘I turn away from you.’
وَقَالَ حِينَ أَمَرَهُ اللَّهُ عَزَّ وَجَلَّ أَنْ يُنْذِرَ عَشِيرَتَهُ الْأَقْرَبِينَ، فَنَادَاهُمْ بَطْنًا بَطْنًا، حَتَّى صَارَ إِلَى أَنْ قَالَ: «يَا فَاطِمَةُ بِنْتَ مُحَمَّدٍ، وَيَا صَفِيَّةُ بِنْتَ عَبْدِ الْمُطَّلِبِ عَمَّةَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، اعْمَلَا لِأَنْفُسِكُمَا، فَإِنِّي لَا أُغْنِى عَنْكُمَا مِنَ اللَّهِ شَيْئًا» رَوَاهُ أَبُو هُرَيْرَةَ وَغَيْرُهُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.
Wa-qāla ḥīna ʾamarahu Allāhu ʿazza wa-jalla ʾan yundhira ʿashīratahu al-ʾaqrabīna, fa-nādāhum baṭnan baṭnan, ḥattā ṣāra ʾilā ʾan qāla: «Yā Fāṭimatu binta Muḥammadin, wa-yā Ṣafiyyatu binta ʿAbdi al-Muṭṭalibi ʿammata rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama, iʿmalā li-ʾanfusikumā, fa-ʾinnī lā ʾughnī ʿankumā mina Allāhi shayʾan» rawāhu ʾAbū Hurayrata wa-ghayruhu ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama.
When God, mighty and majestic, commanded him to warn his nearest kin, he called them clan by clan, until he came to say: ‘Fāṭimah daughter of Muḥammad, and Ṣafiyyah daughter of ʿAbd al-Muṭṭalib, aunt of the Messenger of God, may God bless him and grant him peace, act for yourselves, for I can do nothing for you against God.’ Abū Hurayrah and others related it from the Prophet, may God bless him and grant him peace.
Source page 454
فَيُلْزِمُ ذَلِكَ قَلْبَهُ، فَإِذَا فَعَلَ ذَلِكَ وَأَلْزَمَهُ قَلْبَهُ عَرَفَ نَفْسَهُ، وَزَالَ عَنْهُ اغْتِرَارُهُ وَعُجْبُهُ، وَاهْتَمَّ بِالشُّكْرِ، وَخَافَ مِنَ الذَّنْبِ، وَخَافَ أَنْ يَكُونَ مَنْ دُونَهُ يَنْجُو، وَيَهْلِكَ هُوَ، إِذْ كَانَ أَتْقَى لِلَّهِ عَزَّ وَجَلَّ مِنْهُ.
Fa-yulzimu dhālika qalbahu, fa-ʾidhā faʿala dhālika wa-ʾalzamahu qalbahu ʿarafa nafsahu, wa-zāla ʿanhu ightirāruhu wa-ʿujbuhu, wa-ihtamma bi-al-shukri, wa-khāfa mina al-dhanbi, wa-khāfa ʾan yakūna man dūnahu yanjū, wa-yahlika huwa, ʾidh kāna ʾatqā li-llāhi ʿazza wa-jalla minhu.
He should impress this upon his heart. When he does so and impresses it upon his heart, he recognizes himself; his self-deception and self-admiration leave him; he concerns himself with gratitude and fears sin. He fears that someone beneath him may be saved while he himself perishes, because that person is more conscious of God, mighty and majestic, than he is.
فَإِذَا عَرَفَ نَفْسَهُ بِهَذِهِ الْمَعْرِفَةِ، وَأَنْزَلَهَا بِهَذِهِ الْمَنْزِلَةِ، قَلَّ فَخْرُهُ وَخُيَلَاؤُهُ وَحُقْرِيَّتُهُ غَيْرَهُ، بَلْ يَتَوَاضَعُ لَهُمْ وَيَتَشَبَّهُ بِآبَائِهِ، فَإِنَّ اللَّهَ عَزَّ وَجَلَّ إِنَّمَا رَفَعَهُمْ بِتَوَاضُعِهِمْ لَهُ فِي خَلْقِهِ، وَمَخَافَتِهِمْ عَلَى أَنْفُسِهِمْ.
Fa-ʾidhā ʿarafa nafsahu bi-hādhihi al-maʿrifati, wa-ʾanzalahā bi-hādhihi al-manzilati, qalla fakhruhu wa-khuyalāʾuhu wa-ḥuqriyyatuhu ghayrahu, bal yatawāḍaʿu lahum wa-yatashabbahu bi-ʾābāʾihi, fa-ʾinna Allāha ʿazza wa-jalla ʾinnamā rafaʿahum bi-tawāḍuʿihim lahu fī khalqihi, wa-makhāfatihim ʿalā ʾanfusihim.
When he knows himself in this way and places himself at this level, his boasting, conceit, and contempt for others diminish. Instead, he humbles himself before them and follows his ancestors’ example. God, mighty and majestic, raised them only through their humility before Him among His creatures and their fear for themselves.”
قُلْتُ: فَقَدْ جَاءَ الْحَدِيثُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: فِي عَقِبِ قَوْلِهِ: «يَا فَاطِمَةُ وَيَا صَفِيَّةُ اعْمَلَا لِأَنْفُسِكُمَا فَإِنِّي لَا أُغْنِى عَنْكُمَا مِنَ اللَّهِ شَيْئًا»: «إِلَّا أَنَّ لَكُمَا رَحِمًا سَأَبُلُّهَا بِبِلَالِهَا» وَقَالَ: «أَيَرْجُو نَسْلُهُمْ شَفَاعَتِي وَلَا يَرْجُوهَا بَنُو عَبْدِ الْمُطَّلِبِ» فَقَدْ دَلَّ بِهَذَا الْقَوْلِ أَنَّهُ سَيَخُصُّ قَرَابَتَهُ بِالشَّفَاعَةِ،
Qultu: Fa-qad jāʾa al-ḥadīthu ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾannahu qāla: Fī ʿaqibi qawlihi: «Yā Fāṭimatu wa-yā Ṣafiyyatu iʿmalā li-ʾanfusikumā fa-ʾinnī lā ʾughnī ʿankumā mina Allāhi shayʾan»: «ʾIllā ʾanna lakumā raḥiman sa-ʾabulluhā bi-bilālihā» wa-qāla: «ʾA-yarjū nasluhum shafāʿatī wa-lā yarjūhā banū ʿAbdi al-Muṭṭalibi» fa-qad dalla bi-hādhā al-qawli ʾannahu sayakhuṣṣu qarābatahu bi-al-shafāʿati,
I said: “But a report from the Prophet, may God bless him and grant him peace, says that after his words, ‘Fāṭimah and Ṣafiyyah, act for yourselves, for I can do nothing for you against God,’ he said: ‘Except that you have a bond of kinship which I will water with its due moisture.’ And he said: ‘Should their offspring hope for my intercession, while the children of ʿAbd al-Muṭṭalib do not?’ With these words he indicated that he would give his relatives a special share of intercession,
فَكَذَلِكَ كُلُّ صَالِحٍ عَلَى هَذَا الْقِيَاسِ يَشْفَعُ لِأَقْرِبَائِهِ.
Fa-kadhālika kullu ṣāliḥin ʿalā hādhā al-qiyāsi yashfaʿu li-ʾaqribāʾihi.
and by this same analogy every righteous person intercedes for his relatives.”
قَالَ: إِنَّ ذَلِكَ يَنْبَغِي لَهُ أَنْ يَرْجُوَهُ، وَيَعْلَمَ أَنَّهُ لَا يَشْفَعُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَا أَحَدٌ مِنَ الصَّالِحِينَ إِلَّا لِمَنْ لَمْ يَغْضَبِ اللَّهُ عَلَيْهِ، وَأَرَادَ أَنْ يَكُونَ سَبَبَ رَحْمَتِهِ لَهُ شَفَاعَةُ نَبِيِّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَبَعْضِ أَوْلِيَائِهِ.
Qāla: ʾInna dhālika yanbaghī lahu ʾan yarjuwahu, wa-yaʿlama ʾannahu lā yashfaʿu al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama wa-lā ʾaḥadun mina al-ṣāliḥīna ʾillā li-man lam yaghḍabi Allāhu ʿalayhi, wa-ʾarāda ʾan yakūna sababa raḥmatihi lahu shafāʿatu nabiyyihi ṣallā Allāhu ʿalayhi wa-sallama, wa-baʿḍi ʾawliyāʾihi.
He said: “He should indeed hope for that, while knowing that neither the Prophet, may God bless him and grant him peace, nor any righteous person intercedes except for someone with whom God is not angry, and for whom He wishes the intercession of His Prophet, may God bless him and grant him peace, and some of His friends to be the means of His mercy.
وَمَنْ غَضِبَ اللَّهُ عَزَّ وَجَلَّ عَلَيْهِ لَمْ يُؤْذَنْ لِنَبِيٍّ وَلَا لِأَحَدٍ فِي الشَّفَاعَةِ لَهُ. أَلَا تَرَاهُ حِينَ ذَكَرَ مَلَائِكَتَهُ قَالَ: وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَى قَالَ قَتَادَةُ:
Wa-man ghaḍiba Allāhu ʿazza wa-jalla ʿalayhi lam yuʾdhan li-nabiyyin wa-lā li-ʾaḥadin fī al-shafāʿati lahu. ʾA-lā tarāhu ḥīna dhakara malāʾikatahu qāla: Wa-lā yashfaʿūna ʾillā li-mani irtaḍā qāla Qatādatu:
For someone with whom God, mighty and majestic, is angry, no prophet or anyone else is given permission to intercede. Do you not see that when He mentioned His angels, He said: ‘They intercede only for someone He approves’? Qatādah said:
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يَوْمَ الْقِيَامَةِ. وَقَالَ مُجَاهِدٌ: إِلَّا لِمَنْ رَضِىَ عَنْهُ.
Yawma al-qiyāmati. Wa-qāla Mujāhidun: ʾIllā li-man raḍiya ʿanhu.
‘On the Day of Resurrection.’ Mujāhid said: ‘Only for someone with whom He is pleased.’
وَمَنْ شُفِعَ فِيهِ بِغَيْرِ عِلْمٍ أُخْبِرَ أَنَّهُ قَدْ غَضِبَ اللَّهُ عَلَيْهِ؛ أَلَا تَرَى إِلَى قَوْلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «فَيُؤْمَرُ بِقَوْمٍ مِنْ أَصْحَابِي ذَاتَ الشِّمَالِ، فَأَقُولُ: يَا رَبِّ أَصْحَابِي.
Wa-man shufiʿa fīhi bi-ghayri ʿilmin ʾukhbira ʾannahu qad ghaḍiba Allāhu ʿalayhi; ʾa-lā tarā ʾilā qawli al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «Fa-yuʾmaru bi-qawmin min ʾaṣḥābī dhāta al-shimāli, fa-ʾaqūlu: Yā rabbi ʾaṣḥābī.
If intercession is made for someone without this being known, the intercessor is told that God is angry with him. Consider the Prophet’s words, may God bless him and grant him peace: ‘Some of my companions are ordered away to the left, and I say, “My Lord, my companions!”
فَيَقُولُ: إِنَّكَ لَا تَدْرِى مَا أَحْدَثُوا بَعْدَكَ». فَهُوَ وَإِنْ رَجَا الشَّفَاعَةَ فَهُوَ خَائِفٌ أَنْ يَعْصِىَ اللَّهَ عَزَّ وَجَلَّ فَيَغْضَبَ عَلَيْهِ، وَيَكُونَ قَدْ غَضِبَ عَلَيْهِ فِيمَا كَانَ مِنْهُ، فَلَا يَشْفَعُ لَهُ شَافِعٌ، وَلَا يُؤْذَنُ لِأَحَدٍ أَنْ يَشْفَعَ لَهُ، وَمَعَ مَا يَرْجُو مِنْ شَفَاعَةِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،
Fa-yaqūlu: ʾInnaka lā tadrī mā ʾaḥdathū baʿdaka». Fa-huwa wa-ʾin rajā al-shafāʿata fa-huwa khāʾifun ʾan yaʿṣiya Allāha ʿazza wa-jalla fa-yaghḍaba ʿalayhi, wa-yakūna qad ghaḍiba ʿalayhi fīmā kāna minhu, fa-lā yashfaʿu lahu shāfiʿun, wa-lā yuʾdhanu li-ʾaḥadin ʾan yashfaʿa lahu, wa-maʿa mā yarjū min shafāʿati al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama,
He says, “You do not know what they introduced after you.”’ So even while hoping for intercession, he fears that he may disobey God, mighty and majestic, and incur His anger, or that God may already be angry with him for what he has done. Then no intercessor will intercede for him, and no one will be permitted to do so. Besides his own hope for the intercession of the Prophet, may God bless him and grant him peace,
فَإِنَّ جَمِيعَ الْمُسْلِمِينَ يَرْجُونَ شَفَاعَةَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَإِنْ كَانَ قَدْ خَصَّ بِالشَّفَاعَةِ أَقْرِبَاءَهُ. وَلَكِنْ لَا تَأْمَنُ الْغَضَبَ وَالْمَقْتَ مِنَ اللَّهِ عَزَّ وَجَلَّ.
Fa-ʾinna jamīʿa al-muslimīna yarjūna shafāʿata al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama, wa-ʾin kāna qad khaṣṣa bi-al-shafāʿati ʾaqribāʾahu. Wa-lākin lā taʾmanu al-ghaḍaba wa-al-maqta mina Allāhi ʿazza wa-jalla.
all Muslims hope for the intercession of the Prophet, may God bless him and grant him peace, even if he has singled out his relatives for intercession. Yet you cannot feel safe from the anger and abhorrence of God, mighty and majestic.
فَإِذَا أَلْزَمَ قَلْبَهُ هَذَا خَافَ وَرَجَا، فَلَمْ يُعْجَبْ وَلَمْ يَغْتَرَّ وَلَمْ يَفْتَخِرْ وَلَمْ يَتَكَبَّرْ، وَكَيْفَ يُعْجَبُ وَيَتَكَبَّرُ وَهُوَ لَا يَأْمَنُ أَنْ يَكُونَ عِنْدَ اللَّهِ عَزَّ وَجَلَّ مَغْضُوبًا عَلَيْهِ، شَرًّا مِنَ الْقِرَدَةِ وَالْخَنَازِيرِ؟ وَكَيْفَ يَأْمَنُ ذَلِكَ وَمَا أَمِنَهُ أَهْلُ الْحَسَبِ فِي الدِّينِ وَالدُّنْيَا، وَخَيْرُ الْخَلْقِ بَعْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،
Fa-ʾidhā ʾalzama qalbahu hādhā khāfa wa-rajā, fa-lam yuʿjab wa-lam yaghtarra wa-lam yaftakhir wa-lam yatakabbar, wa-kayfa yuʿjabu wa-yatakabbaru wa-huwa lā yaʾmanu ʾan yakūna ʿinda Allāhi ʿazza wa-jalla maghḍūban ʿalayhi, sharran mina al-qiradati wa-al-khanāzīri? Wa-kayfa yaʾmanu dhālika wa-mā ʾaminahu ʾahlu al-ḥasabi fī al-dīni wa-al-dunyā, wa-khayru al-khalqi baʿda al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama,
When he impresses this upon his heart, he fears and hopes, and neither admires himself, deceives himself, boasts, nor grows arrogant. How could he admire himself and grow arrogant when he cannot be sure that he is not under the anger of God, mighty and majestic, worse than apes and pigs? How can he feel safe from that when those of distinguished lineage in religion and worldly life, the best of creation after the Prophet, may God bless him and grant him peace, did not feel safe,
حِينَ غَبَطُوا الْبَهَائِمَ وَتَمَنَّوْا أَنْ يَكُونُوا مِثْلَهَا فِي الْخِلْقَةِ، خَوْفَ عَذَابِ اللَّهِ عَزَّ وَجَلَّ وَغَضَبِهِ؟
Ḥīna ghabaṭū al-bahāʾima wa-tamannaw ʾan yakūnū mithlahā fī al-khilqati, khawfa ʿadhābi Allāhi ʿazza wa-jalla wa-ghaḍabihi?
when they envied the animals and wished they had been created like them, fearing the punishment and anger of God, mighty and majestic?
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وَإِنَّمَا يُعْجَبُ بِأَنَّهُ مِنْهُمْ، فَإِذَا خَافُوا هُمْ هَذَا الْخَوْفَ، وَلَهُمُ السَّابِقَةُ وَالْفَضْلُ، وَلَا سَابِقَةَ لَهُ وَلَا فَضْلَ عِنْدَهُ - وَلَوْ كَانَ عِنْدَهُ فَضْلٌ - كَانَ أَوْلَى بِهِ الْخَوْفُ مِنَ اللَّهِ عَزَّ وَجَلَّ، كَمَا كَانُوا خَائِفِينَ مِنْ رَبِّهِمْ عَزَّ وَجَلَّ.
Wa-ʾinnamā yuʿjabu bi-ʾannahu minhum, fa-ʾidhā khāfū hum hādhā al-khawfa, wa-lahumu al-sābiqatu wa-al-faḍlu, wa-lā sābiqata lahu wa-lā faḍla ʿindahu - wa-law kāna ʿindahu faḍlun - kāna ʾawlā bihi al-khawfu mina Allāhi ʿazza wa-jalla, ka-mā kānū khāʾifīna min rabbihim ʿazza wa-jalla.
He admires himself only because he belongs to them. If they themselves feared so deeply despite their precedence and merit, while he has neither precedence nor merit, then, even if he did have merit, he has all the more reason to fear God, mighty and majestic, as they feared their Lord, mighty and majestic.”
قُلْتُ: أَرَأَيْتَ مَنْ كَانَ لَهُ الْحَسَبُ فِي الدُّنْيَا، وَلَيْسَ لَهُ آبَاءٌ صَالِحُونَ أَكْثَرَ مِنَ الْأَصْلِ عِنْدَ النَّاسِ فِي الْحَسَبِ مَا الْعُجْبُ بِهِ؟
Qultu: ʾA-raʾayta man kāna lahu al-ḥasabu fī al-dunyā, wa-laysa lahu ʾābāʾun ṣāliḥūna ʾakthara mina al-ʾaṣli ʿinda al-nāsi fī al-ḥasabi mā al-ʿujbu bihi?
I said: “Consider someone who has worldly lineage but no righteous ancestors, nothing beyond ancestry that people regard as distinguished lineage. What is self-admiration over that?”
قَالَ: الْعُجْبُ بِهِ اسْتِعْظَامُ الْقَدْرِ حَتَّى يُخْرِجَهُ إِلَى الْكِبْرِ وَالْخُيَلَاءِ وَالْفَخْرِ وَالِاسْتِطَالَةِ عَلَى النَّاسِ، وَالْحُقْرِيَّةِ لَهُمْ، حَتَّى يُعَيِّرَهُمْ بِأَحْسَابِهِمْ، وَيَغْتَابَهُمْ وَيَقَعَ فِيهِمْ، وَيَرَى لِنَفْسِهِ الْفَضْلَ عَلَيْهِمْ.
Qāla: Al-ʿujbu bihi istiʿẓāmu al-qadri ḥattā yukhrijahu ʾilā al-kibri wa-al-khuyalāʾi wa-al-fakhri wa-al-istiṭālati ʿalā al-nāsi, wa-al-ḥuqriyyati lahum, ḥattā yuʿayyirahum bi-ʾaḥsābihim, wa-yaghtābahum wa-yaqaʿa fīhim, wa-yarā li-nafsihi al-faḍla ʿalayhim.
He said: “Admiration for it is magnifying one’s standing until it leads him to arrogance, conceit, boasting, lording over people, and contempt for them, until he taunts them for their lineages, backbites and disparages them, and considers himself superior to them.”
قُلْتُ: فَبِمَ يُنْفَى ذَلِكَ؟
Qultu: Fa-bima yunfā dhālika?
I said: “How is that dispelled?”
قَالَ: يَعْلَمُ أَنَّ أَصْلَهُ فِي الْبِدَايَةِ أَصْلُ النَّاسِ كُلِّهِمْ، وَخِلْقَتَهُ كَخِلْقَتِهِمْ، وَلَمْ يُفَضَّلْ عَلَيْهِمْ فِي الْخِلْقَةِ بِشَيْءٍ، إِذِ الْخَلْقُ وَاحِدٌ، وَالْأَبُ وَاحِدٌ وَالْأُمُّ وَاحِدَةٌ، وَالْمَوْتُ وَالْبَلَاءُ فِي رَقَبَتِهِ، وَالْحِسَابُ عَلَيْهِ، وَالثَّوَابُ وَالْعِقَابُ أَمَامَهُ، وَأَنَّهُ قَدِ اسْتَوْجَبَ الْعَذَابَ بِذَنْبِهِ،
Qāla: Yaʿlamu ʾanna ʾaṣlahu fī al-bidāyati ʾaṣlu al-nāsi kullihim, wa-khilqatahu ka-khilqatihim, wa-lam yufaḍḍal ʿalayhim fī al-khilqati bi-shayʾin, ʾidhi al-khalqu wāḥidun, wa-al-ʾabu wāḥidun wa-al-ʾummu wāḥidatun, wa-al-mawtu wa-al-balāʾu fī raqabatihi, wa-al-ḥisābu ʿalayhi, wa-al-thawābu wa-al-ʿiqābu ʾamāmahu, wa-ʾannahu qadi istawjaba al-ʿadhāba bi-dhanbihi,
He said: “He should know that his origin at the beginning is the origin of all people, and his created nature is like theirs; he has not been favored over them in any respect in his creation. Creation is one, the father is one, and the mother is one. Death and affliction hang over his neck, he faces an accounting, reward and punishment lie before him, and he has deserved punishment through his sin,
وَأَنَّ عَلَيْهِ الشُّكْرَ إِذْ جَعَلَهُ فِي مَوْضِعٍ لَا يَشِينُهُ فَيَكُونَ عِنْدَ النَّاسِ وَضِيعًا فَعَلَيْهِ فِي ذَلِكَ الشُّكْرُ، وَأَنَّ آبَاءَهُ مَنْ تَقَدَّمَ مِنْهُمْ فِي الشِّرْكِ غَيْرُ مُعْجَبٍ بِهِمْ، وَلَا يَلِيقُ بِهِمُ الْإِعْجَابُ، وَلَا لَهُمْ عِنْدَ اللَّهِ عَزَّ وَجَلَّ قَدْرٌ، بَلِ الْكِلَابُ عِنْدَ اللَّهِ تَعَالَى خَيْرٌ مِنْهُمْ؛
Wa-ʾanna ʿalayhi al-shukra ʾidh jaʿalahu fī mawḍiʿin lā yashīnuhu fa-yakūna ʿinda al-nāsi waḍīʿan fa-ʿalayhi fī dhālika al-shukru, wa-ʾanna ʾābāʾahu man taqaddama minhum fī al-shirki ghayru muʿjabin bihim, wa-lā yalīqu bihimu al-ʾiʿjābu, wa-lā lahum ʿinda Allāhi ʿazza wa-jalla qadrun, bali al-kilābu ʿinda Allāhi taʿālā khayrun minhum;
and that he owes gratitude because God has placed him in a position that does not disgrace him and make him lowly in people’s eyes. For this he owes gratitude. As for those of his ancestors who lived earlier in polytheism, they are not to be admired; admiration does not befit them, and they have no standing with God, mighty and majestic. Indeed, dogs are better than they are in the sight of God, exalted is He;
كَمَا قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَيَدَعَنَّ قَوْمٌ الْفَخْرَ بِآبَائِهِمْ وَقَدْ صَارَتْ فَحْمًا فِي جَهَنَّمَ، أَوْ لَيَكُونُنَّ أَهْوَنَ عَلَى اللَّهِ عَزَّ وَجَلَّ مِنَ الْجُعْلَانِ الَّتِي تَذُوقُ بِآنَافِهَا الْقَذَرَ».
Ka-mā qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «La-yadaʿanna qawmun al-fakhra bi-ʾābāʾihim wa-qad ṣārat faḥman fī Jahannama, ʾaw la-yakūnunna ʾahwana ʿalā Allāhi ʿazza wa-jalla mina al-juʿlāni allatī tadhūqu bi-ʾānāfihā al-qadhara».
as the Prophet, may God bless him and grant him peace, said: ‘People must stop boasting of their ancestors who have become charcoal in Hell, or they will be more contemptible to God, mighty and majestic, than dung beetles that taste filth with their noses.’
Source page 457
وَالْحَدِيثُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «افْتَخَرَ رَجُلَانِ عِنْدَ مُوسَى عَلَيْهِ السَّلَامُ؛ قَالَ أَحَدُهُمَا: أَنَا فُلَانُ بْنُ فُلَانٍ حَتَّى عَدَّ عَشَرَةً مَعَهُ، فَمَنْ أَنْتَ؟ فَأَوْحَى اللَّهُ عَزَّ وَجَلَّ إِلَى مُوسَى عَلَيْهِ السَّلَامُ: قُلْ لِلَّذِي افْتَخَرَ بِآبَائِهِ: تِسْعَةٌ مِنْ أَهْلِ النَّارِ أَنْتَ عَاشِرُهُمْ فِي النَّارِ».
Wa-al-ḥadīthu ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾannahu qāla: «Iftakhara rajulāni ʿinda Mūsā ʿalayhi al-salāmu; qāla ʾaḥaduhumā: ʾAnā fulānu bnu fulānin ḥattā ʿadda ʿasharatan maʿahu, fa-man ʾanta? Fa-ʾawḥā Allāhu ʿazza wa-jalla ʾilā Mūsā ʿalayhi al-salāmu: Qul li-alladhī iftakhara bi-ʾābāʾihi: Tisʿatun min ʾahli al-nāri ʾanta ʿāshiruhum fī al-nāri».
And there is the report from the Prophet, may God bless him and grant him peace, that he said: ‘Two men boasted in the presence of Moses, peace be upon him. One said, “I am so-and-so, son of so-and-so,” until he had counted ten including himself. “Who are you?” God, mighty and majestic, revealed to Moses, peace be upon him: “Tell the man who boasted of his ancestors: Nine are among the people of the Fire, and you are their tenth in the Fire.”’
وَإِنْ كَانَ مِنْ آبَائِهِ مَنْ لَهُ صَلَاحٌ وَدِينٌ فَهُوَ عَلَى مَا وَصَفْتُ لَكَ.
Wa-ʾin kāna min ʾābāʾihi man lahu ṣalāḥun wa-dīnun fa-huwa ʿalā mā waṣaftu laka.
If any of his ancestors possessed righteousness and religion, his situation is as I have described to you.”
قُلْتُ: فَإِنْ كَانَ آبَاؤُهُ لَيْسَ لَهُمْ أَصْلٌ فِي الْعَرَبِ، وَلَا سَابِقَةٌ فِي الصَّلَاحِ وَالطَّاعَةِ، إِلَّا أَنَّ لَهُمُ الشَّرَفَ فِي الْمُلْكِ وَالسَّطْوَةِ الْمُتَقَدِّمَةِ، مَا الْعُجْبُ بِذَلِكَ؟
Qultu: Fa-ʾin kāna ʾābāʾuhu laysa lahum ʾaṣlun fī al-ʿarabi, wa-lā sābiqatun fī al-ṣalāḥi wa-al-ṭāʿati, ʾillā ʾanna lahumu al-sharafa fī al-mulki wa-al-saṭwati al-mutaqaddimati, mā al-ʿujbu bi-dhālika?
I said: “If his ancestors have no Arab ancestry and no precedence in righteousness and obedience, but enjoyed distinction through kingship and power in earlier times, what is self-admiration over that?”
قَالَ: اسْتِعْظَامُ الْقَدْرِ، وَنِسْيَانُ مَا صَارَ إِلَيْهِ آبَاؤُهُ مِنَ الْعَذَابِ، وَأَنَّ مَا كَانُوا فِيهِ عَارٌ عَلَيْهِمْ عِنْدَ أَهْلِ الْعَقْلِ، وَشَيْنٌ عِنْدَ اللَّهِ عَزَّ وَجَلَّ، وَيَرَى أَنَّ لَهُ الْفَضْلَ عَلَى غَيْرِهِ، وَيَحْتَقِرُهُ وَيَتَكَبَّرُ عَلَيْهِ، وَيَنْسَى عَاقِبَةَ مَا كَانُوا فِيهِ، وَيُضَيِّعُ الشُّكْرَ إِذْ أَخْرَجَهُ اللَّهُ عَزَّ وَجَلَّ مِنْهُمْ، وَخَصَّهُ بِالْإِسْلَامِ وَالْمِنَّةِ، وَأَبْدَلَهُ بِشَرَفِهِمْ شَرَفَ الْإِسْلَامِ،
Qāla: Istiʿẓāmu al-qadri, wa-nisyānu mā ṣāra ʾilayhi ʾābāʾuhu mina al-ʿadhābi, wa-ʾanna mā kānū fīhi ʿārun ʿalayhim ʿinda ʾahli al-ʿaqli, wa-shaynun ʿinda Allāhi ʿazza wa-jalla, wa-yarā ʾanna lahu al-faḍla ʿalā ghayrihi, wa-yaḥtaqiruhu wa-yatakabbaru ʿalayhi, wa-yansā ʿāqibata mā kānū fīhi, wa-yuḍayyiʿu al-shukra ʾidh ʾakhrajahu Allāhu ʿazza wa-jalla minhum, wa-khaṣṣahu bi-al-ʾislāmi wa-al-minnati, wa-ʾabdalahu bi-sharafihim sharafa al-ʾislāmi,
He said: “It is magnifying his own standing and forgetting the punishment his ancestors have come to, and that their former condition is a disgrace to them in the eyes of sensible people and a blemish in the sight of God, mighty and majestic. He considers himself superior to another person, despises him, and behaves arrogantly toward him. He forgets the outcome of their former condition and neglects gratitude, even though God, mighty and majestic, brought him out from among them, singled him out for Islam and favor, and replaced their distinction with the distinction of Islam,
وَجَعَلَ دِينَهُ الْإِيمَانَ فَيَتَكَبَّرُ وَيَفْتَخِرُ، وَيَحْقِرُ مَنْ دُونَهُ فِي الْحَسَبِ، حَتَّى يَرَى أَنَّهُ خَيْرٌ مِمَّنْ تَقَدَّمَتْ لَهُ السَّبْقَةُ فِي الصَّلَاحِ، وَرُبَّمَا أَوْرَثَهُ ذَلِكَ غِشًّا لِلْإِسْلَامِ، وَعَدَاوَةً لِلدِّينِ وَلَهُمْ؛ لِأَنَّهُمْ هَزَمُوا آبَاءَهُ وَغَلَبُوهُمْ، وَوَرِثُوا أَرْضَهُمْ وَدِيَارَهُمْ بِالْحَقِّ وَنُصْرَةِ الدِّينِ.
Wa-jaʿala dīnahu al-ʾīmāna fa-yatakabbaru wa-yaftakhiru, wa-yaḥqiru man dūnahu fī al-ḥasabi, ḥattā yarā ʾannahu khayrun mimman taqaddamat lahu al-sabqatu fī al-ṣalāḥi, wa-rubbamā ʾawrathahu dhālika ghishshan li-al-ʾislāmi, wa-ʿadāwatan li-al-dīni wa-lahum; li-ʾannahum hazamū ʾābāʾahu wa-ghalabūhum, wa-warithū ʾarḍahum wa-diyārahum bi-al-ḥaqqi wa-nuṣrati al-dīni.
and made faith his religion. Yet he grows arrogant, boasts, and despises those beneath him in lineage, until he thinks himself better than people who long preceded him in righteousness. This may even produce disloyalty to Islam and hostility toward the religion and those people, because they defeated and overcame his ancestors, inheriting their lands and homes through truth and the defense of religion.”
Source page 458
قُلْتُ: فَبِمَ يُنْفَى ذَلِكَ؟
Qultu: Fa-bima yunfā dhālika?
I said: “How is that dispelled?”
قَالَ: بِمَعْرِفَتِهِ بِمَا كَانُوا فِيهِ، مِنَ السَّطْوَةِ عَلَى عِبَادِ اللَّهِ عَزَّ وَجَلَّ، وَالْفَسَادِ فِي أَرْضِهِ، وَالْكُفْرِ وَالْجَحْدِ بِهِ، وَمَا صَارُوا إِلَيْهِ مِنَ الْعَذَابِ وَالْهَوَانِ، وَمَا مَنَّ اللَّهُ عَزَّ وَجَلَّ عَلَيْهِ بِهِ، إِذْ أَخْرَجَهُ مِنْهُمْ وَلَمْ يَجْعَلْهُ مِثْلَهُمْ، وَأَبْدَلَهُ شَرَفَ الْإِسْلَامِ، وَزِينَةَ الْإِيمَانِ؛ لِأَنَّهُ لَا فَخْرَ بِأَهْلِ النَّارِ وَلَا بِكَثْرَتِهِمْ.
Qāla: Bi-maʿrifatihi bi-mā kānū fīhi, mina al-saṭwati ʿalā ʿibādi Allāhi ʿazza wa-jalla, wa-al-fasādi fī ʾarḍihi, wa-al-kufri wa-al-jaḥdi bihi, wa-mā ṣārū ʾilayhi mina al-ʿadhābi wa-al-hawāni, wa-mā manna Allāhu ʿazza wa-jalla ʿalayhi bihi, ʾidh ʾakhrajahu minhum wa-lam yajʿalhu mithlahum, wa-ʾabdalahu sharafa al-ʾislāmi, wa-zīnata al-ʾīmāni; li-ʾannahu lā fakhra bi-ʾahli al-nāri wa-lā bi-kathratihim.
He said: “By recognizing their former oppression of the servants of God, mighty and majestic, their corruption in His earth, their unbelief and denial of Him, and the punishment and humiliation they have come to. And by recognizing the favor of God, mighty and majestic, upon him in bringing him out from among them without making him like them, giving him instead the distinction of Islam and the adornment of faith. There is nothing to boast of in the people of the Fire, however numerous they may be.
وَإِنْ كَانَ لَهُمْ مَعَ ذَلِكَ كَرَمٌ فِي الدُّنْيَا فِي الرَّأْيِ وَالْقَوْلِ وَحُسْنِ الْمُدَارَاةِ لِمَنِ اسْتَرْعَوْهُ، حَمِدَ اللَّهَ تَعَالَى إِذْ زَالَ عَنْهُ أَنْ يَجْعَلَهُ مِمَّنْ يُعَيَّرُ بِهِ، كَالزَّنْجِ، وَغَيْرِهِمْ، وَعَلَيْهِ فِي ذَلِكَ الشُّكْرُ، إِذْ لَمْ يَعْتَرِضْهُ - لِفِتْنَتِهِ - الضَّعَةُ فِي قَدْرِ الدُّنْيَا.
Wa-ʾin kāna lahum maʿa dhālika karamun fī al-dunyā fī al-raʾyi wa-al-qawli wa-ḥusni al-mudārāti li-mani istarʿawhu, ḥamida Allāha taʿālā ʾidh zāla ʿanhu ʾan yajʿalahu mimman yuʿayyaru bihi, ka-al-Zanji, wa-ghayrihim, wa-ʿalayhi fī dhālika al-shukru, ʾidh lam yaʿtariḍhu - li-fitnatihi - al-ḍaʿatu fī qadri al-dunyā.
If, despite that, they possessed worldly nobility in judgment, speech, and skillful dealings with those they entrusted with responsibility, he should praise God, exalted is He, that he was spared being made one of those whose ancestry is used to taunt them, such as the Zanj and others. For this he owes gratitude, since low worldly standing did not confront him as a trial.
وَمَعَ ذَلِكَ إِنَّ الْعُجْبَ بِآبَائِهِ عَنْهُ زَائِلٌ، لِلْمَعْرِفَةِ بِقَدْرِهِمْ عِنْدَ اللَّهِ عَزَّ وَجَلَّ وَعِنْدَ أَوْلِيَائِهِ مِنَ الْمُؤْمِنِينَ، لَا يَعْظُمُ إِلَّا مَنْ عَظُمَ عِنْدَ اللَّهِ عَزَّ وَجَلَّ، وَلَا يَصْغُرُ إِلَّا مَنْ صَغُرَ عِنْدَ اللَّهِ عَزَّ وَجَلَّ.
Wa-maʿa dhālika ʾinna al-ʿujba bi-ʾābāʾihi ʿanhu zāʾilun, li-al-maʿrifati bi-qadrihim ʿinda Allāhi ʿazza wa-jalla wa-ʿinda ʾawliyāʾihi mina al-muʾminīna, lā yaʿẓumu ʾillā man ʿaẓuma ʿinda Allāhi ʿazza wa-jalla, wa-lā yaṣghuru ʾillā man ṣaghura ʿinda Allāhi ʿazza wa-jalla.
Even so, admiration for his ancestors leaves him through recognizing their standing with God, mighty and majestic, and with His friends among the believers. Only someone great in the sight of God, mighty and majestic, is great; only someone small in the sight of God, mighty and majestic, is small.”
Source page 459
بَابُ الْعُجْبِ بِكَثْرَةِ الْعَدَدِ
Bābu al-ʿujbi bi-kathrati al-ʿadadi
Chapter on self-admiration over large numbers
قُلْتُ: فَالْعُجْبُ بِكَثْرَةِ الْعَدَدِ مِنَ الْوَلَدِ وَالْخَدَمِ وَالْمَوَالِى وَالْعَشِيرَةِ وَالْأَصْحَابِ وَالْأَتْبَاعِ؟
Qultu: Fa-al-ʿujbu bi-kathrati al-ʿadadi mina al-waladi wa-al-khadami wa-al-mawālī wa-al-ʿashīrati wa-al-ʾaṣḥābi wa-al-ʾatbāʿi?
I said: “And self-admiration over having large numbers of children, servants, clients, clan members, companions, and followers?”
قَالَ: الِاسْتِكْثَارُ بِهِمْ، وَالِاتِّكَالُ عَلَيْهِمْ بِالتَّحَرُّزِ بِهِمْ، وَالْغَلَبَةِ لِغَيْرِهِمْ، وَالتَّزَيُّنِ بِهِمْ، وَالِاتِّكَالُ عَلَى عَدَدِهِمْ، وَنِسْيَانُ الِاتِّكَالِ عَلَى اللَّهِ عَزَّ وَجَلَّ، كَمَا فَعَلَ بَعْضُ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمَ حُنَيْنٍ، فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ: إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ.
Qāla: Al-istikthāru bihim, wa-al-ittikālu ʿalayhim bi-al-taḥarruzi bihim, wa-al-ghalabati li-ghayrihim, wa-al-tazayyuni bihim, wa-al-ittikālu ʿalā ʿadadihim, wa-nisyānu al-ittikāli ʿalā Allāhi ʿazza wa-jalla, ka-mā faʿala baʿḍu ʾaṣḥābi al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama yawma Ḥunaynin, fa-ʾanzala Allāhu ʿazza wa-jalla: ʾIdh ʾaʿjabatkum kathratukum.
He said: “It is taking pride in their multitude and depending on them for protection, overcoming others, and enhancing one’s appearance; relying on their numbers and forgetting reliance on God, mighty and majestic. Some companions of the Prophet, may God bless him and grant him peace, did this on the day of Ḥunayn, so God, mighty and majestic, revealed: ‘When your great numbers impressed you.’
إِذْ قَالَ قَائِلُهُمْ: «لَنْ نُغْلَبَ الْيَوْمَ مِنْ قِلَّةٍ» فَاتَّكَلَ عَلَى الْكَثْرَةِ وَأَغْفَلَ ذِكْرَ اللَّهِ عَزَّ وَجَلَّ، فَعُوتِبُوا عَلَى ذَلِكَ، وَعَلَى الِافْتِخَارِ بِالْكَثْرَةِ وَالْعِزَّةِ بِهِمْ.
ʾIdh qāla qāʾiluhum: «Lan nughlaba al-yawma min qillatin» fa-ittakala ʿalā al-kathrati wa-ʾaghfala dhikra Allāhi ʿazza wa-jalla, fa-ʿūtibū ʿalā dhālika, wa-ʿalā al-iftikhāri bi-al-kathrati wa-al-ʿizzati bihim.
One of them had said: ‘We will not be defeated today through lack of numbers.’ He relied on their multitude and neglected remembrance of God, mighty and majestic. They were reproached for this, and for boasting of their multitude and deriving a sense of might from them.
وَقَدْ يَكُونُ ذَلِكَ مِنَ الْمُؤْمِنِينَ وَمِنَ الْكَافِرِينَ، كَمَا قَالَ الْكَافِرُونَ نَحْنُ أَكْثَرُ أَمْوَالًا وَأَوْلَادًا فَيَسْتَطِيلُ الْمُعْجَبُ بِالْكَثْرَةِ عَلَى النَّاسِ، وَيَجْتَرِئُ عَلَى الْمُشَاتَمَةِ وَالْقِتَالِ وَالضَّرْبِ لِغَيْرِهِ، مُتَّكِلًا عَلَى كَثْرَتِهِمْ لِيَنْصُرُوهُ وَيَمْنَعُوهُ، وَيَحْمِلُهُ ذَلِكَ عَلَى جَحْدِ الْحُقُوقِ وَالْجَوْرِ وَالظُّلْمِ، بِالِاتِّكَالِ عَلَى الْكَثْرَةِ.
Wa-qad yakūnu dhālika mina al-muʾminīna wa-mina al-kāfirīna, ka-mā qāla al-kāfirūna naḥnu ʾaktharu ʾamwālan wa-ʾawlādan fa-yastaṭīlu al-muʿjabu bi-al-kathrati ʿalā al-nāsi, wa-yajtariʾu ʿalā al-mushātamati wa-al-qitāli wa-al-ḍarbi li-ghayrihi, muttakilan ʿalā kathratihim li-yanṣurūhu wa-yamnaʿūhu, wa-yaḥmiluhu dhālika ʿalā jaḥdi al-ḥuqūqi wa-al-jawri wa-al-ẓulmi, bi-al-ittikāli ʿalā al-kathrati.
This may occur among believers and unbelievers alike, as the unbelievers said: ‘We have more wealth and children.’ A person who admires his numbers lords over people and dares to trade insults, fight, and strike others, relying on his many supporters to help and protect him. Reliance on their multitude leads him to deny others’ rights, act unjustly, and oppress.
Source page 460
وَبِالْعُجْبِ ظَلَمَ أَكْثَرُ مَنْ ظَلَمَ وَاسْتَطَالَ.
Wa-bi-al-ʿujbi ẓalama ʾaktharu man ẓalama wa-istaṭāla.
Self-admiration has led most oppressors to oppress and lord over others.”
قُلْتُ: فَبِمَ أَنْفِى ذَلِكَ؟
Qultu: Fa-bima ʾanfī dhālika?
I said: “How do I dispel that?”
قَالَ: بِمَعْرِفَتِكَ بِضَعْفِكَ وَضَعْفِهِمْ، وَأَنَّ مَنْ لَمْ يَنْصُرْهُ اللَّهُ عَزَّ وَجَلَّ فَلَا نَاصِرَ لَهُ، وَمَنْ لَمْ يَقِهِ اللَّهُ عَزَّ وَجَلَّ فَلَا وَاقِىَ لَهُ، وَأَنَّ الِاتِّكَالَ عَلَيْهِمْ دُونَ الِاتِّكَالِ عَلَى اللَّهِ عَزَّ وَجَلَّ يَسْتَأْهِلُ بِهِ صَاحِبُهُ الْخِذْلَانَ مِنَ اللَّهِ عَزَّ وَجَلَّ، حَتَّى لَا يَنْفَعَهُ جَمْعُهُمْ وَلَا كَثْرَتُهُمْ.
Qāla: Bi-maʿrifatika bi-ḍaʿfika wa-ḍaʿfihim, wa-ʾanna man lam yanṣurhu Allāhu ʿazza wa-jalla fa-lā nāṣira lahu, wa-man lam yaqihi Allāhu ʿazza wa-jalla fa-lā wāqiya lahu, wa-ʾanna al-ittikāla ʿalayhim dūna al-ittikāli ʿalā Allāhi ʿazza wa-jalla yastaʾhilu bihi ṣāḥibuhu al-khidhlāna mina Allāhi ʿazza wa-jalla, ḥattā lā yanfaʿahu jamʿuhum wa-lā kathratuhum.
He said: “By recognizing your weakness and theirs, and that whoever is not helped by God, mighty and majestic, has no helper, and whoever is not protected by God, mighty and majestic, has no protector. Whoever relies on them instead of relying on God, mighty and majestic, deserves to be abandoned by God, mighty and majestic, so that neither their gathering nor their numbers benefit him.
وَقَدْ يُعَجَّلُ ذَلِكَ لَهُ، فَإِنْ لَمْ يُعَجَّلْ ذَلِكَ لَهُ لَمْ يَغْتَرَّ وَتَوَقَّعَ ذَلِكَ سَرِيعًا: أَنْ لَمْ يُقِلْهَا أَهْلَ حُنَيْنٍ، وَهُمْ خَيْرُ عِصَابَةٍ عَلَى وَجْهِ الْأَرْضِ، وَكَيْفَ يُقِيلُهَا الْعَاصِيَ الظَّالِمَ الْمُسْرِفَ عَلَى نَفْسِهِ.
Wa-qad yuʿajjalu dhālika lahu, fa-ʾin lam yuʿajjal dhālika lahu lam yaghtarra wa-tawaqqaʿa dhālika sarīʿan: ʾan lam yuqilhā ʾahla Ḥunaynin, wa-hum khayru ʿiṣābatin ʿalā wajhi al-ʾarḍi, wa-kayfa yuqīluhā al-ʿāṣiya al-ẓālima al-musrifa ʿalā nafsihi.
That may be brought upon him quickly. If it is not brought upon him quickly, he must not be deceived, but should expect it soon: God did not overlook this lapse for the people of Ḥunayn, the finest company on the face of the earth. How would He overlook it for a disobedient oppressor who has been excessive against himself?
وَبِمَعْرِفَتِهِ أَنَّ الْجَمْعَ سَيَتَفَرَّقُ عَنْهُ، وَأَنَّهُ سَيَخْلُو بِنَزْعِ الْمَوْتِ وَحْدَهُ، ثُمَّ يَمُوتُ فَيُسْلِمُونَهُ إِلَى الْبِلَى، وَلَا يُغْنُونَ عَنْهُ مِنَ اللَّهِ عَزَّ وَجَلَّ شَيْئًا، وَأَنَّ كُلَّ مَنِ اسْتَعَانَ بِهِمْ فَأَعَانُوهُ عَلَيْهِ، أَوِ اسْتَطَالَ أَوْ ظَلَمَ بِقُوَّتِهِمْ؛ أَنَّ ذَلِكَ كُلَّهُ مُثْبَتٌ عَلَيْهِ مَجْزِىٌّ بِهِ، حِينَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ، وَأُمِّهِ وَأَبِيهِ، وَصَاحِبَتِهِ وَبَنِيهِ،
Wa-bi-maʿrifatihi ʾanna al-jamʿa sayatafarraqu ʿanhu, wa-ʾannahu sayakhlū bi-nazʿi al-mawti waḥdahu, thumma yamūtu fa-yuslimūnahu ʾilā al-bilā, wa-lā yughnūna ʿanhu mina Allāhi ʿazza wa-jalla shayʾan, wa-ʾanna kulla mani istaʿāna bihim fa-ʾaʿānūhu ʿalayhi, ʾawi istaṭāla ʾaw ẓalama bi-quwwatihim; ʾanna dhālika kullahu muthbatun ʿalayhi majziyyun bihi, ḥīna yafirru al-marʾu min ʾakhīhi, wa-ʾummihi wa-ʾabīhi, wa-ṣāḥibatihi wa-banīhi,
And by recognizing that the gathering will disperse from him, that he will face the throes of death entirely alone, and that when he dies they will surrender him to decay and avail him nothing against God, mighty and majestic. In every case where he enlisted their help against someone and they helped him, or lorded over someone or oppressed him through their strength, all of that is recorded against him, and he will be repaid for it when a person flees from his brother, his mother and father, his wife and children,
Source page 461
وَمَنْ يُعْجَبُ بِهِمْ جَمِيعًا، بَلْ يَتَمَنَّى يَوْمَ الْقِيَامَةِ - إِنْ لَمْ يَعْفُ اللَّهُ عَزَّ وَجَلَّ عَنْهُ - أَنَّهُمْ فِدَاؤُهُ مِنَ النَّارِ. وَأَنَّ الشُّكْرَ عَلَيْهِ فِيمَا أَعْطَاهُ مِنْ كَثْرَةٍ، وَجَعَلَهُ مِنْ أَهْلِ الْكَثْرَةِ، وَأَنَّهُ إِنْ ضَيَّعَ الشُّكْرَ أَغْضَبَ اللَّهَ عَزَّ وَجَلَّ بِذَلِكَ، وَلَمْ يُغْنُوا عَنْهُ مِنَ اللَّهِ شَيْئًا، وَلَمْ يَدْفَعُوا عَنْهُ مَا قُدِّرَ فِي دِينٍ وَلَا دُنْيَا.
Wa-man yuʿjabu bihim jamīʿan, bal yatamannā yawma al-qiyāmati - ʾin lam yaʿfu Allāhu ʿazza wa-jalla ʿanhu - ʾannahum fidāʾuhu mina al-nāri. Wa-ʾanna al-shukra ʿalayhi fīmā ʾaʿṭāhu min kathratin, wa-jaʿalahu min ʾahli al-kathrati, wa-ʾannahu ʾin ḍayyaʿa al-shukra ʾaghḍaba Allāha ʿazza wa-jalla bi-dhālika, wa-lam yughnū ʿanhu mina Allāhi shayʾan, wa-lam yadfaʿū ʿanhu mā quddira fī dīnin wa-lā dunyā.
and all those in whom he takes pride. Indeed, on the Day of Resurrection, if God, mighty and majestic, does not pardon him, he will wish they could ransom him from the Fire. He should recognize that he owes gratitude for the multitude God has given him, making him one of those with many supporters. If he neglects gratitude, he angers God, mighty and majestic, by doing so, and they will avail him nothing against God or ward off what has been decreed for him in religion or worldly life.
فَإِذَا أَلْزَمَ قَلْبَهُ هَذِهِ الْمَعْرِفَةَ زَالَ عَنْهُ الْعُجْبُ بِذَلِكَ، وَاهْتَمَّ بِالْعَمَلِ، وَخَافَ الْمَقْدُورَ، وَاتَّكَلَ عَلَى الرَّبِّ عَزَّ وَجَلَّ؛ لَا عَلَى غَيْرِهِ.
Fa-ʾidhā ʾalzama qalbahu hādhihi al-maʿrifata zāla ʿanhu al-ʿujbu bi-dhālika, wa-ihtamma bi-al-ʿamali, wa-khāfa al-maqdūra, wa-ittakala ʿalā al-rabbi ʿazza wa-jalla; lā ʿalā ghayrihi.
When he impresses this recognition upon his heart, admiration for these things leaves him. He concerns himself with action, fears what may be decreed, and relies on the Lord, mighty and majestic, rather than on anyone else.”
Source page 462
بَابُ الْعُجْبِ بِالْمَالِ
Bābu al-ʿujbi bi-al-māli
Chapter on self-admiration over wealth
قُلْتُ: فَالْعُجْبُ بِالْمَالِ مَا هُوَ؟
Qultu: Fa-al-ʿujbu bi-al-māli mā huwa?
I said: “What is self-admiration over wealth?”
قَالَ: اسْتِكْثَارُهُ وَالِاتِّكَالُ عَلَيْهِ، حَتَّى يَخْرُجَ إِلَى الِاسْتِطَالَةِ بِهِ وَالِافْتِخَارِ بِهِ كَمَا قَالُوا: نَحْنُ أَكْثَرُ أَمْوَالًا وَأَوْلَادًا وَيَحْقِرُ بِهِ الْفَقِيرَ، وَيَطْلُبُ بِهِ الشَّهَوَاتِ الَّتِي لَا تَحِلُّ، وَيَجْتَرِىءُ بِهِ عَلَى الظُّلْمِ، وَيَتَعَظَّمُ عَلَى الْفُقَرَاءِ وَيَتَقَذَّرُهُمْ،
Qāla: Istikthāruhu wa-al-ittikālu ʿalayhi, ḥattā yakhruja ʾilā al-istiṭālati bihi wa-al-iftikhāri bihi ka-mā qālū: Naḥnu ʾaktharu ʾamwālan wa-ʾawlādan wa-yaḥqiru bihi al-faqīra, wa-yaṭlubu bihi al-shahawāti allatī lā taḥillu, wa-yajtariʾu bihi ʿalā al-ẓulmi, wa-yataʿaẓẓamu ʿalā al-fuqarāʾi wa-yataqadhdharuhum,
He said: “It is regarding it as abundant and relying on it, until this leads to lording over others and boasting of it, as they said: ‘We have more wealth and children.’ Because of it he despises the poor person, seeks forbidden pleasures, dares to oppress, exalts himself above the poor, and finds them repulsive,
كَمَا رُوِىَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَنَّهُ رَأَى رَجُلًا غَنِيًّا قَدْ قَبَضَ ثِيَابَهُ وَكَفَّهَا أَنْ تُصِيبَ ثِيَابَ رَجُلٍ فَقِيرٍ إِلَى جَنْبِهِ، فَقَالَ لَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «أَخَشِيتَ أَنْ يَعْدُوَ فَقْرُهُ عَلَى غِنَاكَ؟!».
Ka-mā ruwiya ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: ʾAnnahu raʾā rajulan ghaniyyan qad qabaḍa thiyābahu wa-kaffahā ʾan tuṣība thiyāba rajulin faqīrin ʾilā janbihi, fa-qāla lahu al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «ʾA-khashīta ʾan yaʿduwa faqruhu ʿalā ghināka?!».
just as it is related that the Prophet, may God bless him and grant him peace, saw a wealthy man gather his clothes and hold them back from touching the clothes of a poor man beside him. The Prophet, may God bless him and grant him peace, said to him: ‘Were you afraid his poverty would spread to your wealth?’”
قُلْتُ: فَبِمَ يَنْفِى الْعَبْدُ ذَلِكَ؟
Qultu: Fa-bima yanfī al-ʿabdu dhālika?
I said: “How does the servant dispel that?”
قَالَ: بِمَعْرِفَةِ أَنَّهُ إِنَّمَا ابْتُلِىَ بِهِ لِلْفِتْنَةِ وَالِامْتِحَانِ، وَأَنَّ الْحُقُوقَ عَلَيْهِ أَكْثَرُ وَأَوْجَبُ مِنْهَا عَلَى الْفَقِيرِ، وَأَنَّهُ قَدْ عُرِّضَ لِلْعَطَبِ، إِلَّا أَنْ يَشْكُرَ رَبَّهُ عَزَّ وَجَلَّ، فَيَرْحَمُ نَفْسَهُ مِنْ كَثْرَتِهِ، وَيُشْفِقُ مِنْهَا، وَيَرَى لِلْفَقِيرِ عَلَيْهِ فَضْلًا، إِذْ أُزِيلَتْ عَنْهُ الْفِتْنَةُ، وَوُجُوبُ كَثْرَةِ الْحُقُوقِ عَلَيْهِ: مِنَ الْحَجِّ وَالزَّكَاةِ وَالصِّلَةِ لِلرَّحِمِ وَإِقْرَاءِ الضَّيْفِ وَمُوَاسَاةِ الْجَارِ وَغَيْرِهِ.
Qāla: Bi-maʿrifati ʾannahu ʾinnamā ibtuliya bihi li-al-fitnati wa-al-imtiḥāni, wa-ʾanna al-ḥuqūqa ʿalayhi ʾaktharu wa-ʾawjabu minhā ʿalā al-faqīri, wa-ʾannahu qad ʿurriḍa li-al-ʿaṭabi, ʾillā ʾan yashkura rabbahu ʿazza wa-jalla, fa-yarḥamu nafsahu min kathratihi, wa-yushfiqu minhā, wa-yarā li-al-faqīri ʿalayhi faḍlan, ʾidh ʾuzīlat ʿanhu al-fitnatu, wa-wujūbu kathrati al-ḥuqūqi ʿalayhi: mina al-ḥajji wa-al-zakāti wa-al-ṣilati li-al-raḥimi wa-ʾiqrāʾi al-ḍayfi wa-muwāsāti al-jāri wa-ghayrihi.
He said: “By recognizing that he has been tried with it only as a test and examination; that he has more, and more pressing, obligations than the poor person; and that he has been exposed to ruin unless he thanks his Lord, mighty and majestic. He should pity himself for his abundance and fear it, and consider the poor person better off than himself, since that person has been spared the trial and the binding multitude of obligations: pilgrimage, almsgiving, maintaining kinship, entertaining guests, and helping neighbors and others.
وَقَدْ أَشْفَقَ الصَّالِحُونَ مِنْ كَثْرَتِهَا، وَأَشْفَقَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ وَخَبَّابٌ وَغَيْرُهُمَا مِنْ ذَلِكَ، وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَرْوِيهِ عَنْهُ أَبُو ذَرٍّ: «مَا يَسُرُّنِي أَنَّ لِي مِثْلَ جَبَلِ أُحُدٍ ذَهَبًا أُنْفِقُهُ فِي سَبِيلِ اللَّهِ تَأْتِى عَلَيْهِ ثَالِثَةٌ وَعِنْدِي مِنْهُ قِيرَاطٌ أَوْ قِيرَاطَانِ» فِرَارًا مِنَ الْكَثْرَةِ، لِمَعْرِفَتِهِ بِهَا، وَزُهْدًا فِيهَا.
Wa-qad ʾashfaqa al-ṣāliḥūna min kathratihā, wa-ʾashfaqa ʿAbdu al-Raḥmāni bnu ʿAwfin wa-Khabbābun wa-ghayruhumā min dhālika, wa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama yarwīhi ʿanhu ʾAbū Dharrin: «Mā yasurrunī ʾanna lī mithla jabali ʾUḥudin dhahaban ʾunfiquhu fī sabīli Allāhi taʾtī ʿalayhi thālithatun wa-ʿindī minhu qīrāṭun ʾaw qīrāṭāni» firāran mina al-kathrati, li-maʿrifatihi bihā, wa-zuhdan fīhā.
The righteous feared its abundance; ʿAbd al-Raḥmān ibn ʿAwf, Khabbāb, and others feared it. The Prophet, may God bless him and grant him peace, said, as Abū Dharr related from him: ‘It would not please me to have gold equal to Mount Uḥud to spend in God’s path, and for a third night to pass while I still held a carat or two of it.’ He was shunning abundance because he understood it and renounced it.
Source page 463
وَقَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «الْأَكْثَرُونَ هُمُ الْأَقَلُّونَ إِلَّا مَنْ قَالَ بَيْنَ عِبَادِ اللَّهِ بِالْمَالِ هَكَذَا وَهَكَذَا عَنْ يَمِينِهِ وَشِمَالِهِ وَبَيْنَ يَدَيْهِ وَمِنْ خَلْفِهِ».
Wa-qāla ṣallā Allāhu ʿalayhi wa-sallama: «Al-ʾaktharūna humu al-ʾaqallūna ʾillā man qāla bayna ʿibādi Allāhi bi-al-māli hākadhā wa-hākadhā ʿan yamīnihi wa-shimālihi wa-bayna yadayhi wa-min khalfihi».
He also said, may God bless him and grant him peace: ‘Those with the most are those with the least, except someone who distributes wealth among God’s servants like this and like this: to his right, to his left, before him, and behind him.’
فَإِذَا أَلْزَمَ ذَلِكَ قَلْبَهُ حَقَرَ نَفْسَهُ وَخَافَ عَلَيْهَا، وَعَظَّمَ الْفَقِيرَ لِأَنَّهُ أَقَلُّ بَلَاءً مِنْهُ. أَلَا تَرَى إِلَى مَا لَقِىَ مَنْ أَخْرَجَهُ الْعُجْبُ بِالْكَثْرَةِ إِلَى مَا لَا يَحِلُّ لَهُ، مِنْ ذَلِكَ مَا وَصَفَ اللَّهُ عَزَّ وَجَلَّ بِهِ قَارُونَ فِي تَجَبُّرِهِ وَاخْتِيَالِهِ، حِينَ خَرَجَ عَلَى قَوْمِهِ فِي زِينَتِهِ، فَخَسَفَ اللَّهُ عَزَّ وَجَلَّ بِهِ الْأَرْضَ.
Fa-ʾidhā ʾalzama dhālika qalbahu ḥaqara nafsahu wa-khāfa ʿalayhā, wa-ʿaẓẓama al-faqīra li-ʾannahu ʾaqallu balāʾan minhu. ʾA-lā tarā ʾilā mā laqiya man ʾakhrajahu al-ʿujbu bi-al-kathrati ʾilā mā lā yaḥillu lahu, min dhālika mā waṣafa Allāhu ʿazza wa-jalla bihi Qārūna fī tajabburihi wa-ikhtiyālihi, ḥīna kharaja ʿalā qawmihi fī zīnatihi, fa-khasafa Allāhu ʿazza wa-jalla bihi al-ʾarḍa.
When he impresses this upon his heart, he regards himself as insignificant and fears for himself, while honoring the poor person because his trial is less severe. Do you not see what befell those whom admiration for abundance led into what was forbidden to them? An example is the description by God, mighty and majestic, of Qārūn’s tyranny and conceit when he came out before his people in his finery, and God, mighty and majestic, made the earth swallow him.
وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «بَيْنَمَا رَجُلٌ يَتَبَخْتَرُ فِي حُلَّةٍ لَهُ، أَوْ قَالَ فِي بُرْدَيْنِ لَهُ، وَقَدْ أَعْجَبَتْهُ نَفْسُهُ، إِذْ أَمَرَ اللَّهُ الْأَرْضَ فَأَخَذَتْهُ فَهُوَ يَتَجَلْجَلُ فِيهَا إِلَى يَوْمِ الْقِيَامَةِ». فَيَخَافُ مَا يُؤَدِّى إِلَيْهِ الْعُجْبُ بِالْمَالِ وَالزِّينَةِ مِنَ الْعُقُوبَةِ، فَأَوْضَعُ مَنْ يَرَى عِنْدَهُ خَيْرٌ مِنْهُ، إِذْ لَمْ يُبْتَلَ بِمِثْلِ مَا ابْتُلِىَ بِهِ،
Wa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «Baynamā rajulun yatabakhtaru fī ḥullatin lahu, ʾaw qāla fī burdayni lahu, wa-qad ʾaʿjabathu nafsuhu, ʾidh ʾamara Allāhu al-ʾarḍa fa-ʾakhadhathu fa-huwa yatajaljalu fīhā ʾilā yawmi al-qiyāmati». Fa-yakhāfu mā yuʾaddī ʾilayhi al-ʿujbu bi-al-māli wa-al-zīnati mina al-ʿuqūbati, fa-ʾawḍaʿu man yarā ʿindahu khayrun minhu, ʾidh lam yubtala bi-mithli mā ibtuliya bihi,
The Prophet, may God bless him and grant him peace, said: ‘While a man was swaggering in a suit of clothes of his,’ or he said, ‘in two cloaks of his,’ ‘admiring himself, God commanded the earth and it seized him. He will keep sinking through it until the Day of Resurrection.’ So he fears the punishment to which admiration for wealth and finery leads. In his estimation, the lowliest person he sees is better than himself, since that person has not been tried as he has,
أَلَا تَرَى إِلَى حَدِيثِ أَبِي ذَرٍّ قَالَ: كُنْتُ مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَدَخَلَ الْمَسْجِدَ فَقَالَ لِي: «يَا أَبَا ذَرٍّ، ارْفَعْ رَأْسَكَ فَانْظُرْ أَرْفَعَ رَجُلٍ تَرَاهُ فِي الْمَسْجِدِ». فَرَفَعْتُ رَأْسِي فَإِذَا رَجُلٌ يَتَبَخْتَرُ فِي حُلَّةٍ، فَقُلْتُ: هَذَا، فَقَالَ: «ارْفَعْ رَأْسَكَ فَانْظُرْ أَوْضَعَ رَجُلٍ فِي الْمَسْجِدِ»، فَإِذَا رَجُلٌ عَلَيْهِ خُلْقَانٌ لَهُ،
ʾA-lā tarā ʾilā ḥadīthi ʾAbī Dharrin qāla: Kuntu maʿa al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama fa-dakhala al-masjida fa-qāla lī: «Yā ʾAbā Dharrin, irfaʿ raʾsaka fa-unẓur ʾarfaʿa rajulin tarāhu fī al-masjidi». Fa-rafaʿtu raʾsī fa-ʾidhā rajulun yatabakhtaru fī ḥullatin, fa-qultu: Hādhā, fa-qāla: «Irfaʿ raʾsaka fa-unẓur ʾawḍaʿa rajulin fī al-masjidi», fa-ʾidhā rajulun ʿalayhi khulqānun lahu,
Consider Abū Dharr’s report. He said: ‘I was with the Prophet, may God bless him and grant him peace, and he entered the mosque and said to me, “Abū Dharr, raise your head and look for the most elevated man you see in the mosque.” I raised my head and saw a man swaggering in a suit of clothes. “This one,” I said. He said, “Raise your head and look for the lowliest man in the mosque.” There was a man wearing his worn-out clothes,
Source page 464
قُلْتُ: هَذَا. فَقَالَ: «يَا أَبَا ذَرٍّ، هَذَا عِنْدَ اللَّهِ خَيْرٌ مِنْ قُرَابِ الْأَرْضِ مِثْلَ هَذَا»، لِأَنَّهُ لَيْسَ يُرْفَعُ عِنْدَهُ إِلَّا بِالطَّاعَةِ، لَا بِالْمَالِ وَغَيْرِهِ.
Qultu: Hādhā. Fa-qāla: «Yā ʾAbā Dharrin, hādhā ʿinda Allāhi khayrun min qurābi al-ʾarḍi mithla hādhā», li-ʾannahu laysa yurfaʿu ʿindahu ʾillā bi-al-ṭāʿati, lā bi-al-māli wa-ghayrihi.
and I said, “This one.” He said, “Abū Dharr, this man is better in God’s sight than an earthful of men like that one.”’ For a person is raised in His sight only through obedience, not through wealth or anything else.
فَإِذَا أَلْزَمَ قَلْبَهُ هَذَا، خَافَ مِنْ كَثْرَةِ مَالِهِ، وَرَأَى أَنَّ الْفَقِيرَ خَيْرٌ مِنْهُ، وَأَنَّهُ إِنَّمَا فُضِّلَ عَلَيْهِ بِالْبَلَاءِ وَالْفِتْنَةِ وَكَثْرَةِ وَاجِبِ الْحُقُوقِ، وَيَعْلَمُ أَنَّ اللَّهَ عَزَّ وَجَلَّ قَدْ مَنَّ عَلَيْهِ بِالْمَالِ لِيَنْظُرَ كَيْفَ شُكْرُهُ، وَأَنَّهُ لَا يَعْرِفُ أَنَّهُ شَكَرَ اللَّهَ عَزَّ وَجَلَّ كَمَا يَحِقُّ لَهُ، فَيُشْفِقُ مِنْ ذَلِكَ وَيَزُولُ عَنْهُ الْعُجْبُ بِالْمَالِ إِنْ شَاءَ اللَّهُ.
Fa-ʾidhā ʾalzama qalbahu hādhā, khāfa min kathrati mālihi, wa-raʾā ʾanna al-faqīra khayrun minhu, wa-ʾannahu ʾinnamā fuḍḍila ʿalayhi bi-al-balāʾi wa-al-fitnati wa-kathrati wājibi al-ḥuqūqi, wa-yaʿlamu ʾanna Allāha ʿazza wa-jalla qad manna ʿalayhi bi-al-māli li-yanẓura kayfa shukruhu, wa-ʾannahu lā yaʿrifu ʾannahu shakara Allāha ʿazza wa-jalla ka-mā yaḥiqqu lahu, fa-yushfiqu min dhālika wa-yazūlu ʿanhu al-ʿujbu bi-al-māli ʾin shāʾa Allāhu.
When he impresses this upon his heart, he fears his abundant wealth and sees the poor person as better than himself, recognizing that his advantage over him consists only of affliction, trial, and more binding obligations. He knows that God, mighty and majestic, has favored him with wealth to see how he gives thanks, and that he does not know whether he has thanked God, mighty and majestic, as He deserves. He fears this, and his self-admiration over wealth disappears, God willing.”
قُلْتُ: فَقَدْ رَأَيْتُ أَكْثَرَ الْعُلَمَاءِ يُسَمِّى مَنْ تَكَبَّرَ مُعْجَبًا، وَيَصِفُ الْعُجْبَ بِصِفَةِ الْكِبْرِ.
Qultu: Fa-qad raʾaytu ʾakthara al-ʿulamāʾi yusammī man takabbara muʿjaban, wa-yaṣifu al-ʿujba bi-ṣifati al-kibri.
I said: “I have seen most scholars call an arrogant person self-admiring and describe self-admiration in terms of arrogance.”
قَالَ: إِنَّ أَوَّلَ بُدُوِّ الْكِبْرِ الْعُجْبُ، فَمِنَ الْعُجْبِ يَكُونُ أَكْثَرُ الْكِبْرِ فَمِنْهُ سُمِّىَ الْكِبْرُ، وَلَا يَكَادُ الْمُعْجَبُ أَنْ يَنْجُوَ مِنَ الْكِبْرِ.
Qāla: ʾInna ʾawwala buduwwi al-kibri al-ʿujbu, fa-mina al-ʿujbi yakūnu ʾaktharu al-kibri fa-minhu summiya al-kibru, wa-lā yakādu al-muʿjabu ʾan yanjuwa mina al-kibri.
He said: “The first emergence of arrogance is self-admiration. Most arrogance arises from self-admiration, and so arrogance is named after it. A self-admiring person can hardly escape arrogance.
فَلَمَّا كَانَ الْعُجْبُ هُوَ الَّذِي أَخْرَجَ إِلَى الْكِبْرِ وَعَنْهُ كَانَ، فَإِنَّهُ يُسَمَّى بِهِ وَدَلَّتْ أَخْلَاقُ الْكِبْرِ عَلَيْهِ، لِأَنَّهُ قَدْ يَسْتَعْظِمُ مَا أُعْطِىَ مِنْ دِينٍ أَوْ دُنْيَا، وَلَا يَتَعَظَّمُ بِهِ عَلَى أَحَدٍ، فَذَلِكَ الْعُجْبُ إِذَا نَسِيَ مِنَّةَ اللَّهِ عَزَّ وَجَلَّ بِذَلِكَ، فَإِذَا تَعَظَّمَ بِهِ عَلَى غَيْرِهِ وَأَنِفَ مِنْهُ فَحَقَرَهُ فَقَدْ تَكَبَّرَ،
Fa-lammā kāna al-ʿujbu huwa alladhī ʾakhraja ʾilā al-kibri wa-ʿanhu kāna, fa-ʾinnahu yusammā bihi wa-dallat ʾakhlāqu al-kibri ʿalayhi, li-ʾannahu qad yastaʿẓimu mā ʾuʿṭiya min dīnin ʾaw dunyā, wa-lā yataʿaẓẓamu bihi ʿalā ʾaḥadin, fa-dhālika al-ʿujbu ʾidhā nasiya minnata Allāhi ʿazza wa-jalla bi-dhālika, fa-ʾidhā taʿaẓẓama bihi ʿalā ghayrihi wa-ʾanifa minhu fa-ḥaqarahu fa-qad takabbara,
Since self-admiration leads to arrogance, and arrogance arises from it, arrogance is called by its name, and the traits of arrogance indicate it. A person may regard what he has been given in religion or worldly life as great without exalting himself over anyone because of it. That is self-admiration when he forgets the favor of God, mighty and majestic, in giving it. But if he exalts himself over someone else because of it, disdains him and despises him, he has become arrogant,
لِأَنَّهُ إِذَا أُعْجِبَ بِنَفْسِهِ وَلَمْ يَحْقِرْ غَيْرَهُ كَانَ مُعْجَبًا، وَلَمْ يَكُنْ مُتَكَبِّرًا، فَإِذَا أُعْجِبَ بِنَفْسِهِ ثُمَّ نَظَرَ إِلَى غَيْرِهِ وَقَالَ فِي نَفْسِهِ: أَنَا خَيْرٌ مِنْهُ؛ مُحْتَقِرًا لَهُ، مُزْدَرِيًا بِهِ، سُمِّىَ حِينَئِذٍ الْكِبْرُ عُجْبًا، مِنْ أَجْلِ أَنَّهُ هُوَ أَهَاجَهُ عَلَى الْكِبْرِ.
Li-ʾannahu ʾidhā ʾuʿjiba bi-nafsihi wa-lam yaḥqir ghayrahu kāna muʿjaban, wa-lam yakun mutakabbiran, fa-ʾidhā ʾuʿjiba bi-nafsihi thumma naẓara ʾilā ghayrihi wa-qāla fī nafsihi: ʾAnā khayrun minhu; muḥtaqiran lahu, muzdariyan bihi, summiya ḥīnaʾidhin al-kibru ʿujban, min ʾajli ʾannahu huwa ʾahājahu ʿalā al-kibri.
because when he admires himself without despising someone else, he is self-admiring but not arrogant. When he admires himself and then looks at someone else and says inwardly, ‘I am better than him,’ despising and belittling him, arrogance is then called self-admiration, because that is what incited him to arrogance.
Source page 465
وَلَيْسَ الْكِبْرُ هُوَ الْعُجْبَ.
Wa-laysa al-kibru huwa al-ʿujba.
Yet arrogance is not self-admiration.”
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