Qut al Quloob Chapter 33 b by Abu Ṭalib al-Makki

قُوتُ الْقُلُوبِ فِي مُعَامَلَةِ الْمَحْبُوبِ وَوَصْفِ طَرِيقِ الْمُرِيدِ إِلَى مَقَامِ التَّوْحِيدِ

Qūtu al-qulūbi fī muʿāmalati al-maḥbūbi wa-waṣfi ṭarīqi al-murīdi ʾilā maqāmi al-tawḥīdi

Nourishment for Hearts in Dealings with the Beloved and a Description of the Seeker’s Path to the Station of Divine Oneness

Chapter 33 · The Final Three Pillars

أَرْكَانُ الْإِسْلَامِ: الزَّكَاةُ وَالصِّيَامُ وَالْحَجُّ

ʾArkānu al-ʾislāmi: al-zakātu wa-al-ṣiyāmu wa-al-ḥajju

Pillars of Islam: Obligatory Alms, Fasting, and Pilgrimage

أَبُو طَالِبٍ الْمَكِّيُّ

Abu Ṭalib al-Makki

شَرْحُ ثَالِثِ مَا بُنِيَ الْإِسْلَامُ عَلَيْهِ وَهُوَ الزَّكَاةُ

sharḥu thālithi mā buniya al-ʾislāmu ʿalayhi wahuwa al-zakātu

An explanation of the third foundation on which Islam is built: the alms due

كِتَابُ الزَّكَاةِ

kitābu al-zakāti

The Book of the Alms Due

فَأَمَّا فَرَائِضُ الزَّكَاةِ فَأَرْبَعٌ: الْحُرِّيَّةُ، وَصِحَّةُ الْمِلْكِ، وَوُجُودُ النِّصَابِ؛ وَهُوَ مِائَتَا دِرْهَمٍ وَعِشْرُونَ دِينَارًا، وَاِسْتِكْمَالُ الْحَوْلِ وَهُوَ مِنْ شَهْرٍ إِلَى مِثْلِهِ.

faʾammā farāʾiḍu al-zakāti faʾarbaʿun: al-ḥurriyyatu, waṣiḥḥatu al-milki, wawujūdu al-niṣābi; wahuwa miʾatā dirhamin waʿishrūna dīnāran, wa-stikmālu al-ḥawli wahuwa min shahrin ʾilā mithlihi.

The requirements for the alms due are four: freedom, valid ownership, possession of the minimum assessment threshold, which is two hundred dirhams and twenty dinars, and completion of a year, from one month to the same month again.

ذِكْرُ فَضَائِلِ الصَّدَقَةِ وَآدَابِ الْعَطَاءِ وَمَا يَزْكُو بِهِ الْمَعْرُوفُ وَيَفْضُلُ بِهِ الْمُنْفِقُونَ

dhikru faḍāʾili al-ṣadaqati waʾādābi al-ʿaṭāʾi wamā yazkū bihi al-maʿrūfu wayafḍulu bihi al-munfiqūna

The merits of charity, the proprieties of giving, what makes beneficence flourish, and what gives those who spend distinction

رَوَيْنَا عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: لَيْسَ فِي الْمَالِ حَقٌّ سِوَى الزَّكَاةِ، وَأَنَّ جَمَاعَةً مِنَ التَّابِعِينَ كَانُوا يَذْهَبُونَ إِلَى أَنَّ فِي الْمَالِ حُقُوقًا غَيْرَ الزَّكَاةِ، مِنْهُمْ: إِبْرَاهِيمُ النَّخَعِيُّ، قَالَ: كَانُوا يَرَوْنَ أَنَّ فِي الْمَالِ حُقُوقًا سِوَى الزَّكَاةِ؛

rawaynā ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama ʾannahu qāla: laysa fī al-māli ḥaqqun siwā al-zakāti, waʾanna jamāʿatan mina al-tābiʿīna kānū yadhhabūna ʾilā ʾanna fī al-māli ḥuqūqan ghayra al-zakāti, minhum: ʾibrāhīmu al-nakhaʿiyyu, qāla: kānū yarawna ʾanna fī al-māli ḥuqūqan siwā al-zakāti;

We have transmitted from the Messenger of God, may God bless him and grant him peace, that he said: “There is no claim upon wealth other than the alms due.” Yet a group of the Successors held that wealth carries claims besides the alms due. Among them was Ibrāhīm al-Nakhaʿī, who said: “They used to hold that wealth carries claims besides the alms due.”

وَمِنْهُمْ: الشَّعْبِيُّ سُئِلَ: أَفِي الْمَالِ حَقٌّ سِوَى الزَّكَاةِ؟ قَالَ: نَعَمْ، أَمَا سَمِعْتَ قَوْلَهُ تَعَالَى: (وَآتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى) الْبَقَرَةُ: 177 الْآيَةَ، وَمِنْهُمْ: عَطَاءٌ وَمُجَاهِدٌ، وَقَدْ كَانَ الْمُسْلِمُونَ يَرَوْنَ الْمُوَاسَاةَ وَالْقَرْضَ وَالْقِيَامَ بِمُؤَنِ الْعَجَزَةِ مِنْ أَنْفُسِهِمْ وَأَهْلِهِمْ مِنَ الْمَعْرُوفِ وَالْبِرِّ وَالْإِحْسَانِ،

waminhum: al-shaʿbiyyu suʾila: ʾafī al-māli ḥaqqun siwā al-zakāti? qāla: naʿam, ʾamā samiʿta qawlahu taʿālā: (waʾātā al-māla ʿalā ḥubbihi dhawī al-qurbā) al-baqaratu: 177 al-ʾāyata, waminhum: ʿaṭāʾun wamujāhidun, waqad kāna al-muslimūna yarawna al-muwāsāta wa-al-qarḍa wa-al-qiyāma bimuʾani al-ʿajazati min ʾanfusihim waʾahlihim mina al-maʿrūfi wa-al-birri wa-al-ʾiḥsāni,

Another was al-Shaʿbī. Asked whether wealth carries a claim besides the alms due, he answered: “Yes. Have you not heard His exalted words, ‘And gives wealth, despite his love for it, to relatives’?” (al-Baqara 2:177, continuing the verse). Others were ʿAṭāʾ and Mujāhid. Muslims regarded sharing resources, lending, and meeting the expenses of those unable to provide for themselves among their own people and families as beneficence, righteousness, and doing good.

وَأَنَّ ذَلِكَ وَاجِبٌ عَلَى الْمُتَّقِينَ وَعَلَى الْمُحْسِنِينَ مِنْ أَهْلِ الْيَسَارِ وَالْمَعْرُوفِ، وَكَذَلِكَ مَذْهَبُ جَمَاعَةٍ مِنْ أَهْلِ التَّفْسِيرِ أَنَّ قَوْلَهُ عَزَّ وَجَلَّ: (وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ) الْبَقَرَةُ: 3، وَقَوْلَهُ: (وَأَنْفِقُوا مِمَّا رَزَقْنَاكُمْ) الْبَقَرَةُ: 254، مَأْمُورٌ بِهِ، وَأَنَّ ذَلِكَ غَيْرُ مَنْسُوخٍ بِآيَةِ الزَّكَاةِ، وَأَنَّهُ دَاخِلٌ فِي حَقِّ الْمُسْلِمِ عَلَى الْمُسْلِمِينَ، وَوَاجِبٌ بِحُرْمَةِ الْإِسْلَامِ وَوُجُودِ الْحَاجَةِ،

waʾanna dhālika wājibun ʿalā al-muttaqīna waʿalā al-muḥsinīna min ʾahli al-yasāri wa-al-maʿrūfi, wa-kadhālika madhhabu jamāʿatin min ʾahli al-tafsīri ʾanna qawlahu ʿazza wajalla: (wamimmā razaqnāhum yunfiqūna) al-baqaratu: 3, waqawlahu: (waʾanfiqū mimmā razaqnākum) al-baqaratu: 254, maʾmūrun bihi, waʾanna dhālika ghayru mansūkhin biʾāyati al-zakāti, waʾannahu dākhilun fī ḥaqqi al-muslimi ʿalā al-muslimīna, wawājibun biḥurmati al-ʾislāmi wawujūdi al-ḥājati,

They held this to be obligatory upon the God-fearing and upon generous people of means. Likewise, a group of exegetes hold that His words, mighty and majestic, “And spend from what We have provided them” (al-Baqara 2:3), and “Spend from what We have provided you” (al-Baqara 2:254), prescribe a command. It is not abrogated by the verse concerning the alms due. It belongs to a Muslim’s claim upon fellow Muslims and is obligatory because of Islam’s inviolability and the presence of need.

فَمِنْ فَضَائِلِ الزَّكَاةِ وَأَنْ يُخْرِجَهَا فِي أَوَّلِ مَا تَجِبُ عَلَيْهِ، وَأَنْ يُقَدِّمَهَا قَبْلَ وُجُوبِهَا، إِذَا رَأَى لَهَا مَوْضِعًا يُتَنَافَسُ فِيهِ، وَيَغْتَنِمُ خَوْفَ فَوْتِهِ مِنْ غَازٍ فِي سَبِيلِ اللَّهِ عَزَّ وَجَلَّ، أَوْ فِي دَيْنٍ مُطَالَبٍ، أَوْ جِهَادٍ وَغَزْوٍ، أَوْ إِلَى رَجُلٍ فَقِيرٍ فَاضِلٍ طَرَأَ فِي وَقْتِهِ، أَوْ اِبْنِ سَبِيلٍ غَرِيبٍ كَانَ تَقْدِمَتُهَا إِلَى هَؤُلَاءِ وَأَمْثَالِهِمْ أَفْضَلَ وَأَزْكَى،

famin faḍāʾili al-zakāti waʾan yukhrijahā fī ʾawwali mā tajibu ʿalayhi, waʾan yuqaddimahā qabla wujūbihā, ʾidhā raʾā lahā mawḍiʿan yutanāfasu fīhi, wayaghtanimu khawfa fawtihi min ghāzin fī sabīli Allāhi ʿazza wajalla, ʾaw fī daynin muṭālabin, ʾaw jihādin waghazwin, ʾaw ʾilā rajulin faqīrin fāḍilin ṭaraʾa fī waqtihi, ʾaw ibni sabīlin gharībin kāna taqdimatuhā ʾilā hāʾulāʾi waʾamthālihim ʾafḍala waʾazkā,

Among the excellent ways of paying the alms due is to pay it as soon as it becomes obligatory, or even before it falls due, when one sees an opportunity worth competing for and seizes it for fear of losing it: a campaigner in the path of God, mighty and majestic; an outstanding debt being demanded; an armed struggle or expedition; a worthy poor man who happens to arrive; or a stranded traveler. Advancing it to these and similar people is better and more purifying.

لِأَنَّهُ مِنَ الْمُسَارَعَةِ إِلَى الْخَيْرِ، وَمِنَ الْمُعَاوَنَةِ عَلَى الْبِرِّ وَالتَّقْوَى، وَدَاخِلٌ فِي التَّطَوُّعِ بِالْخَيْرِ وَفِعْلِهِ الَّذِي أُمِرَ بِهِ، وَلَا يَأْمَنُ الْحَوَادِثَ إِذْ فِي التَّأْخِيرِ آفَاتٌ، وَلِلدُّنْيَا نَوَائِبُ وَعَوَائِقُ، وَلِلنَّفْسِ بَدَوَاتٌ، وَلِلْقُلُوبِ تَقْلِيبٌ، وَإِنْ جَعَلَ رَأْسَ الْحَوْلِ أَحَدَ الشَّهْرَيْنِ كَانَ أَفْضَلَ، فَإِنَّ فِي هَذَيْنِ خَاصِّيَّةً مِنَ الْفَضَائِلِ لَيْسَتْ

liʾannahu mina al-musāraʿati ʾilā al-khayri, wamina al-muʿāwanati ʿalā al-birri wa-al-taqwā, wadākhilun fī al-taṭawwuʿi bi-al-khayri wafiʿlihi alladhī ʾumira bihi, walā yaʾmanu al-ḥawāditha ʾidh fī al-taʾkhīri ʾāfātun, wali-l-dunyā nawāʾibu waʿawāʾiqu, wali-l-nafsi badawātun, wali-l-qulūbi taqlībun, waʾin jaʿala raʾsa al-ḥawli ʾaḥada al-shahrayni kāna ʾafḍala, faʾinna fī hādhayni khāṣṣiyyatan mina al-faḍāʾili laysat

This is hastening toward good, assisting righteousness and God-consciousness, and voluntarily doing the good one has been commanded to do. One cannot be secure against unforeseen events: delay has its hazards, worldly life its calamities and impediments, the self its sudden impulses, and hearts their reversals. It is better to set the beginning of one’s assessment year in one of the two months, for these two have a distinction in merits that is not found

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ١٧٧

al-juzʾu al-thānī, al-ṣafḥatu 177

Volume Two, page 177

فِي غَيْرِهِمَا، فَأَمَّا شَهْرُ رَمَضَانَ فَإِنَّ اللَّهَ تَعَالَى خَصَّهُ بِتَنْزِيلِ الْقُرْآنِ وَجَعَلَ فِيهِ لَيْلَةَ الْقَدْرِ الَّتِي هِيَ خَيْرٌ مِنْ أَلْفِ شَهْرٍ، وَجَعَلَهُ مَكَانًا لِأَدَاءِ فَرْضِهِ الَّذِي اِفْتَرَضَهُ عَلَى عِبَادِهِ مِنَ الصِّيَامِ وَشَرَّفَهُ بِمَا أَظْهَرَ فِيهِ مِنْ عِمَارَةِ بُيُوتِهِ بِالْقِيَامِ. وَقَدْ كَانَ مُجَاهِدٌ يَقُولُ: لَا تَقُولُوا رَمَضَانَ فَإِنَّهُ اِسْمٌ مِنْ أَسْمَاءِ اللَّهِ تَعَالَى، وَلَكِنْ قُولُوا: شَهْرُ رَمَضَانَ،

fī ghayrihimā, faʾammā shahru ramaḍāna faʾinna Allāha taʿālā khaṣṣahu bitanzīli al-qurʾāni wajaʿala fīhi laylata al-qadri allatī hiya khayrun min ʾalfi shahrin, wajaʿalahu makānan liʾadāʾi farḍihi alladhī iftaraḍahu ʿalā ʿibādihi mina al-ṣiyāmi washarrafahu bimā ʾaẓhara fīhi min ʿimārati buyūtihi bi-al-qiyāmi. waqad kāna mujāhidun yaqūlu: lā taqūlū ramaḍāna faʾinnahu ismun min ʾasmāʾi Allāhi taʿālā, wa-lākin qūlū: shahru ramaḍāna,

in other months. As for the month of Ramadan, God exalted singled it out for the Quran’s revelation and placed in it the Night of Decree, which is better than a thousand months. He made it the occasion for performing the obligatory fast imposed upon His servants and honored it through the nightly prayers that visibly fill His houses. Mujāhid used to say: “Do not say ‘Ramadan,’ for it is one of the names of God exalted; say ‘the month of Ramadan.’”

وَقَدْ رَفَعَهُ إِسْمَاعِيلُ بْنُ أَبِي زِيَادٍ فَجَاءَ بِهِ مُسْنَدًا وَأَمَّا ذُو الْحِجَّةِ فَإِنَّا لَا نَعْلَمُ شَهْرًا جَمَعَ خَمْسَ فَضَائِلَ غَيْرَهُ؛ هُوَ شَهْرٌ حَرَامٌ وَشَهْرُ حَجٍّ وَفِيهِ يَوْمُ الْحَجِّ الْأَكْبَرِ وَفِيهِ الْأَيَّامُ الْمَعْلُومَاتُ؛ وَهِيَ الْعَشَرَةُ، وَالْأَيَّامُ الْمَعْدُودَاتُ: وَهِيَ أَيَّامُ التَّشْرِيقِ الَّتِي أَمَرَ اللَّهُ تَعَالَى بِذِكْرِهِ فِيهَا، وَأَفْضَلُ أَيَّامٍ فِي شَهْرِ رَمَضَانَ الْعَشْرُ الْأَوَاخِرُ، وَأَفْضَلُ أَيَّامٍ فِي شَهْرِ الْحِجَّةِ الْعَشْرُ الْأُوَلُ،

waqad rafaʿahu ʾismāʿīlu bnu ʾabī ziyādin fajāʾa bihi musnadan waʾammā dhū al-ḥijjati faʾinnā lā naʿlamu shahran jamaʿa khamsa faḍāʾila ghayrahu; huwa shahrun ḥarāmun washahru ḥajjin wafīhi yawmu al-ḥajji al-ʾakbari wafīhi al-ʾayyāmu al-maʿlūmātu; wahiya al-ʿasharatu, wa-al-ʾayyāmu al-maʿdūdātu: wahiya ʾayyāmu al-tashrīqi allatī ʾamara Allāhu taʿālā bidhikrihi fīhā, waʾafḍalu ʾayyāmin fī shahri ramaḍāna al-ʿashru al-ʾawākhiru, waʾafḍalu ʾayyāmin fī shahri al-ḥijjati al-ʿashru al-ʾuwalu,

Ismāʿīl ibn Abī Ziyād traced this statement to the Prophet and supplied a chain of transmission. As for Dhū al-Ḥijja, we know of no other month combining five merits: it is a sacred month and a pilgrimage month; it contains the Day of the Greater Pilgrimage, the “known days,” namely the ten days, and the “numbered days,” the days of tashrīq on which God exalted commanded remembrance of Him. Ramadan’s best days are its final ten; the pilgrimage month’s are its first ten.

وَقَدِ اِسْتَحَبَّ بَعْضُ أَهْلِ الْوَرَعِ أَنْ يُقَدِّمَ فِي كُلِّ سَنَةٍ بِشَهْرٍ لِئَلَّا يَكُونَ مُؤَخِّرًا عَنْ رَأْسِ الْحَوْلِ، لِأَنَّهُ إِذَا أَخْرَجَ فِي شَهْرٍ مَعْلُومٍ ثُمَّ أَخْرَجَ الْقَابِلَ فِي مِثْلِهِ، فَإِنَّ ذَلِكَ الشَّهْرَ يَكُونُ الثَّالِثَ عَشَرَ؛ وَهَذَا تَأْخِيرٌ، فَقَالُوا: إِنَّهُ إِذَا أَخْرَجَ فِي رَجَبٍ فَلْيُخْرِجْ مِنَ الْقَابِلِ فِي جُمَادَى الْآخِرَةِ لِيَكُونَ آخِرَ سَنَتِهِ بِلَا زِيَادَةٍ،

waqadi istaḥabba baʿḍu ʾahli al-waraʿi ʾan yuqaddima fī kulli sanatin bishahrin liʾallā yakūna muʾakhkhiran ʿan raʾsi al-ḥawli, liʾannahu ʾidhā ʾakhraja fī shahrin maʿlūmin thumma ʾakhraja al-qābila fī mithlihi, faʾinna dhālika al-shahra yakūnu al-thālitha ʿashara; wa-hādhā taʾkhīrun, faqālū: ʾinnahu ʾidhā ʾakhraja fī rajabin falyukhrij mina al-qābili fī jumādā al-ʾākhirati liyakūna ʾākhira sanatihi bilā ziyādatin,

Some scrupulous people considered it preferable to advance payment by a month each year, lest they postpone it beyond the start of the assessment year. If one pays in a particular month and then in the same month the following year, that month is the thirteenth, and this constitutes delay. They therefore said that someone who paid in Rajab should pay the next year in Jumādā al-Ākhira, so that it falls at the end of his year without anything added.

وَإِذَا أَخْرَجَ فِي رَمَضَانَ فَلْيُخْرِجْ مِنْ قَابِلٍ فِي شَعْبَانَ عَلَى هَذَا لِئَلَّا يَزِيدَ عَلَى السَّنَةِ شَيْئًا؛ وَهَذَا أَحْسَنُ، وَلْيَتَّقِ أَنْ يَكُونَ مُخْرِجًا لِلْفَرْضِ فِي كُلِّ شَهْرٍ، ثُمَّ أَنْ يُخْرِجَهَا طَيِّبَةً بِهَا نَفْسُهُ، مَسْرُورًا بِهَا قَلْبُهُ، مُخْلِصًا لِرَبِّهِ، مُبْتَغِيًا بِهَا وَجْهَهُ لِغَيْرِ رِيَاءٍ وَلَا سُمْعَةٍ وَلَا تَزَيُّنٍ وَلَا تَصَنُّعٍ، لَا يُحِبُّ أَنْ يَطَّلِعَ عَلَيْهَا غَيْرُ اللَّهِ عَزَّ وَجَلَّ، وَلَا يَرْجُو فِي إِعْطَائِهَا وَلَا يَخَافُ فِي مَنْعِهَا سِوَاهُ،

waʾidhā ʾakhraja fī ramaḍāna falyukhrij min qābilin fī shaʿbāna ʿalā hādhā liʾallā yazīda ʿalā al-sanati shayʾan; wa-hādhā ʾaḥsanu, walyattaqi ʾan yakūna mukhrijan li-l-farḍi fī kulli shahrin, thumma ʾan yukhrijahā ṭayyibatan bihā nafsuhu, masrūran bihā qalbuhu, mukhliṣan lirabbihi, mubtaghiyan bihā wajhahu lighayri riyāʾin walā sumʿatin walā tazayyunin walā taṣannuʿin, lā yuḥibbu ʾan yaṭṭaliʿa ʿalayhā ghayru Allāhi ʿazza wajalla, walā yarjū fī ʾiʿṭāʾihā walā yakhāfu fī manʿihā siwāhu,

If he pays in Ramadan, he should accordingly pay the following year in Shaʿbān, adding nothing to the year. This is better. Let him beware of becoming someone who pays the obligation in every month. He should then pay willingly, with a joyful heart, sincerely devoted to his Lord and seeking His face, without ostentation, publicity, self-adornment, or affectation. He should want none but God, mighty and majestic, to know, and hope in none but Him when giving or fear none but Him when withholding.

وَلْيَكُنْ نَاظِرًا إِلَى اللَّهِ تَعَالَى، عَارِفًا بِحُسْنِ تَوْفِيقِهِ لَهُ، وَأَنْ يَعْتَقِدَ فَضْلَ مَنْ يُعْطِيهِ مِنَ الْفُقَرَاءِ عَلَيْهِ وَلَا يَنْتَقِصَهُ بِقَلْبِهِ وَلَا يَزْدَرِيَهُ، وَلْيَعْلَمْ أَنَّ الْفَقِيرَ خَيْرٌ مِنْهُ، لِأَنَّهُ جُعِلَ طُهْرَةً وَزَكَاةً وَرِفْعَةً وَدَرَجَةً فِي دَارِ الْمَقَامِ وَالْحَيَاةِ، وَأَنَّهُ هُوَ قَدْ جُعِلَ سُخْرَةً لِلْفَقِيرِ وَعِمَارَةً لِدُنْيَاهُ،

walyakun nāẓiran ʾilā Allāhi taʿālā, ʿārifan biḥusni tawfīqihi lahu, waʾan yaʿtaqida faḍla man yuʿṭīhi mina al-fuqarāʾi ʿalayhi walā yantaqiṣahu biqalbihi walā yazdariyahu, walyaʿlam ʾanna al-faqīra khayrun minhu, liʾannahu juʿila ṭuhratan wazakātan warifʿatan wadarajatan fī dāri al-maqāmi wa-al-ḥayāti, waʾannahu huwa qad juʿila sukhratan li-l-faqīri waʿimāratan lidunyāhu,

He should look toward God exalted, recognizing the gracious help He has given him. He should believe that the poor person receiving his gift has a claim to precedence over him, neither diminishing him inwardly nor despising him. He should know that the poor person is better than he is: the poor man has been made a means of purification, growth, elevation, and rank in the abode of lasting life, whereas he himself has been made the poor man’s servant and a support for his worldly existence.

كَمَا حَدَّثَنَا بَعْضُ الْعَارِفِينَ قَالَ: أُرِيدَ مِنِّي تَرْكُ التَّكَسُّبِ وَكُنْتُ ذَا صَنْعَةٍ جَلِيلَةٍ، فَجَالَ فِي نَفْسِي مِنْ أَيْنَ الْمَعَاشُ؟ فَهَتَفَ بِي هَاتِفٌ: لَا أَرَاكَ تَنْقَطِعُ إِلَيْنَا وَتَتَّهِمُنَا فِيكَ عَلَيْنَا، أَنْ نُخْدِمَكَ وَلِيًّا مِنْ أَوْلِيَائِنَا، أَوْ نُسَخِّرَ لَكَ مُنَافِقًا مِنْ أَعْدَائِنَا، وَأَنْ يُسِرَّ ذَلِكَ إِلَى الْفَقِيرِ سِرًّا وَلَا يَذْكُرَ ذَلِكَ،

kamā ḥaddathanā baʿḍu al-ʿārifīna qāla: ʾurīda minnī tarku al-takassubi wakuntu dhā ṣanʿatin jalīlatin, fajāla fī nafsī min ʾayna al-maʿāshu? fahatafa bī hātifun: lā ʾarāka tanqaṭiʿu ʾilaynā watattahimunā fīka ʿalaynā, ʾan nukhdimaka waliyyan min ʾawliyāʾinā, ʾaw nusakhkhira laka munāfiqan min ʾaʿdāʾinā, waʾan yusirra dhālika ʾilā al-faqīri sirran walā yadhkura dhālika,

As one of the knowers related to us: “I was required to give up earning, although I practiced a distinguished craft. I wondered within myself, ‘Where will my livelihood come from?’ Then an unseen voice called to me: ‘Let Me not see you devote yourself to Us yet suspect Us concerning you! It is for Us to put one of Our friends at your service or make one of Our hypocritical enemies serve you.’” The giver should convey his gift privately to the poor person and not mention it.

فَقَدْ جَاءَ فِي تَفْسِيرِ قَوْلِهِ تَعَالَى: (لَا تُبْطِلُوا صَدَقَاتِكُمْ بِالْمَنِّ وَالْأَذَى) الْبَقَرَةُ: 264، قَالَ: الْمَنُّ أَنْ تَذْكُرَهَا، وَالْأَذَى أَنْ تُظْهِرَهَا، وَحُدِّثْتُ عَنْ بِشْرِ بْنِ الْحَارِثِ قَالَ: قَالَ سُفْيَانُ: مَنْ مَنَّ فَسَدَتْ صَدَقَتُهُ، قِيلَ: كَيْفَ الْمَنُّ يَا أَبَا نَصْرٍ؟ قَالَ: أَنْ تَذْكُرَهُ أَوْ تُحَدِّثَ بِهِ،

faqad jāʾa fī tafsīri qawlihi taʿālā: (lā tubṭilū ṣadaqātikum bi-al-manni wa-al-ʾadhā) al-baqaratu: 264, qāla: al-mannu ʾan tadhkurahā, wa-al-ʾadhā ʾan tuẓhirahā, waḥuddithtu ʿan bishri bni al-ḥārithi qāla: qāla sufyānu: man manna fasadat ṣadaqatuhu, qīla: kayfa al-mannu yā ʾabā naṣrin? qāla: ʾan tadhkurahu ʾaw tuḥadditha bihi,

An interpretation of His exalted words, “Do not invalidate your charities by reminders and injury” (al-Baqara 2:264), says that reminding is mentioning them, and injury is publicizing them. I was told from Bishr ibn al-Ḥārith that Sufyān said: “Whoever reminds another of his gift spoils his charity.” Someone asked, “What constitutes reminding, Abū Naṣr?” He answered: “Mentioning it or talking about it.”

وَبَعْضُهُمْ يَقُولُ: الْمَنُّ هُوَ أَنْ تَسْتَخْدِمَهُ بِالْعَطَاءِ، وَالْأَذَى أَنْ تُعَيِّرَهُ بِالْفَقْرِ وَقِيلَ: الْمَنُّ أَنْ يَتَكَبَّرَ عَلَيْهِ لِأَجْلِ أَنْ يُعْطِيَهُ، وَالْأَذَى أَنْ تَنْهَرَهُ أَوْ تُوَبِّخَهُ بِالْمَسْأَلَةِ، وَفِي الْحَدِيثِ: أَفْضَلُ الصَّدَقَةِ جُهْدُ الْمُقِلِّ إِلَى فَقِيرٍ فِي سِرٍّ، وَقَالَ بَعْضُ الْعُلَمَاءِ: ثَلَاثَةٌ مِنْ كُنُوزِ الْبِرِّ مِنْهَا: إِخْفَاءُ الصَّدَقَةِ، وَقَدْ رَوَيْنَا مُسْنَدًا مِنْ طَرِيقٍ؛ وَذَلِكَ أَسْلَمُ لِدِينِهِ وَأَقَلُّ لِآفَاتِهِ وَأَزْكَى لِعَمَلِهِ.

wabaʿḍuhum yaqūlu: al-mannu huwa ʾan tastakhdimahu bi-al-ʿaṭāʾi, wa-al-ʾadhā ʾan tuʿayyirahu bi-al-faqri waqīla: al-mannu ʾan yatakabbara ʿalayhi liʾajli ʾan yuʿṭiyahu, wa-al-ʾadhā ʾan tanharahu ʾaw tuwabbikhahu bi-al-masʾalati, wafī al-ḥadīthi: ʾafḍalu al-ṣadaqati juhdu al-muqilli ʾilā faqīrin fī sirrin, waqāla baʿḍu al-ʿulamāʾi: thalāthatun min kunūzi al-birri minhā: ʾikhfāʾu al-ṣadaqati, waqad rawaynā musnadan min ṭarīqin; wa-dhālika ʾaslamu lidīnihi waʾaqallu liʾāfātihi waʾazkā liʿamalihi.

Some say reminding means making the recipient serve you because of the gift; injury means shaming him for poverty. Others say reminding means treating him arrogantly because you give, and injury means rebuking or reproaching him for asking. A hadith states: “The best charity is the utmost effort of someone with little, given secretly to a poor person.” One scholar said: “Three things are treasures of righteousness, including concealing charity.” We have transmitted this through a chain. Concealment better protects his religion, reduces its hazards, and purifies his work.

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ١٧٨

al-juzʾu al-thānī, al-ṣafḥatu 178

Volume Two, page 178

وَقَدْ رَوَيْنَا فِي الْخَبَرِ: لَا يَقْبَلُ اللَّهُ مِنْ مُسَمِّعٍ وَلَا مُرَاءٍ وَلَا مَنَّانٍ، فَجَمَعَ بَيْنَ الْمِنَّةِ وَالسُّمْعَةِ، كَمَا جَمَعَ بَيْنَ السُّمْعَةِ وَالرِّيَاءِ وَرَدَّ بِهِنَّ الْأَعْمَالَ؛ فَالْمُسَمِّعُ الَّذِي يَتَحَدَّثُ بِمَا صَنَعَهُ مِنَ الْأَعْمَالِ لِيَسْمَعَهُ مَنْ لَمْ يَكُنْ رَآهُ، فَيَقُومُ ذَلِكَ مَقَامَ الرُّؤْيَةِ، فَسَوَّى بَيْنَهُمَا فِي إِبْطَالِ الْعَمَلِ لِأَنَّهُمَا عَنْ ضَعْفِ الْيَقِينِ،

waqad rawaynā fī al-khabari: lā yaqbalu Allāhu min musammiʿin walā murāʾin walā mannānin, fajamaʿa bayna al-minnati wa-al-sumʿati, kamā jamaʿa bayna al-sumʿati wa-al-riyāʾi waradda bihinna al-ʾaʿmāla; fa-al-musammiʿu alladhī yataḥaddathu bimā ṣanaʿahu mina al-ʾaʿmāli liyasmaʿahu man lam yakun raʾāhu, fayaqūmu dhālika maqāma al-ruʾyati, fasawwā baynahumā fī ʾibṭāli al-ʿamali liʾannahumā ʿan ḍaʿfi al-yaqīni,

We have transmitted this report: “God does not accept from someone who publicizes his deeds, shows off, or reminds others of his generosity.” It joins reminding to publicity, as it joins publicity to ostentation, and rejects works for all three. A seeker of publicity talks about his deeds so that those who did not see them may hear, making hearing stand in for seeing. The two alike invalidate the deed because both arise from weak certainty.

إِذْ لَمْ يَكْتَفِ الْمُسَمِّعُ بِعِلْمِ مَوْلَاهُ، كَمَا لَمْ يَقْنَعِ الْمُرَائِي بِنَظَرِهِ فَأَشْرَكَ فِيهِ سَوَاءً وَأَلْحَقَ الْمَنَّانَ بِهِمَا لِأَنَّ فِي الْمِنَّةِ مَعْنَاهُمَا مِنْ أَنَّهُ ذَكَرَهُ فَقَدْ سَمَّعَ غَيْرَهُ بِهِ، أَوْ رَأَى نَفْسَهُ فِي الْعَطَاءِ فَفَخَرَ بِهِ وَأَدَّاهُ سِرًّا، فَإِنْ أَظْهَرَهُ نُقِلَ مِنَ السِّرِّ وَكُتِبَ فِي الْعَلَانِيَةِ، فَإِنْ تَحَدَّثَ بِهِ مُحِيَ مِنَ السِّرِّ وَالْعَلَانِيَةِ فَكُتِبَ رِيَاءً،

ʾidh lam yaktafi al-musammiʿu biʿilmi mawlāhu, kamā lam yaqnaʿi al-murāʾī binaẓarihi faʾashraka fīhi sawāʾan waʾalḥaqa al-mannāna bihimā liʾanna fī al-minnati maʿnāhumā min ʾannahu dhakarahu faqad sammaʿa ghayrahu bihi, ʾaw raʾā nafsahu fī al-ʿaṭāʾi fafakhara bihi waʾaddāhu sirran, faʾin ʾaẓharahu nuqila mina al-sirri wakutiba fī al-ʿalāniyati, faʾin taḥaddatha bihi muḥiya mina al-sirri wa-al-ʿalāniyati fakutiba riyāʾan,

The seeker of publicity is not content with his Master’s knowledge, just as the show-off is not satisfied with His gaze; each equally associates another with Him in the deed. The reminder of gifts is included because reminding contains both meanings: mentioning the gift makes someone else hear of it, or seeing himself as the giver makes him boast. He performed it secretly; if he reveals it, it is transferred from the secret register to the public one. If he talks about it, it is erased from both and recorded as ostentation.

فَلَوْ لَمْ يَكُنْ فِي إِظْهَارِ الصَّدَقَةِ مَعَ الْإِخْلَاصِ بِهَا إِلَّا فَوْتُ ثَوَابِ السِّرِّ لَكَانَ فِيهِ نَقْصٌ عَظِيمٌ، فَقَدْ جَاءَ فِي الْأَثَرِ: تَفْضُلُ صَدَقَةُ السِّرِّ عَلَى صَدَقَةِ الْعَلَانِيَةِ سَبْعِينَ ضِعْفًا، وَفِي الْحَدِيثِ الْمَشْهُورِ: سَبْعَةٌ فِي ظِلِّ عَرْشِ اللَّهِ تَعَالَى يَوْمَ الْقِيَامَةِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ: أَحَدُهُمْ رَجُلٌ تَصَدَّقَ بِصَدَقَةٍ فَلَمْ تَعْلَمْ شِمَالُهُ مَا أَعْطَتْ يَمِينُهُ،

falaw lam yakun fī ʾiẓhāri al-ṣadaqati maʿa al-ʾikhlāṣi bihā ʾillā fawtu thawābi al-sirri lakāna fīhi naqṣun ʿaẓīmun, faqad jāʾa fī al-ʾathari: tafḍulu ṣadaqatu al-sirri ʿalā ṣadaqati al-ʿalāniyati sabʿīna ḍiʿfan, wafī al-ḥadīthi al-mashhūri: sabʿatun fī ẓilli ʿarshi Allāhi taʿālā yawma al-qiyāmati yawma lā ẓilla ʾillā ẓilluhu: ʾaḥaduhum rajulun taṣaddaqa biṣadaqatin falam taʿlam shimāluhu mā ʾaʿṭat yamīnuhu,

Even if revealing sincere charity meant only losing the reward of secrecy, that would be a great loss. A transmitted saying states: “Secret charity surpasses public charity seventyfold.” The well-known hadith says: “Seven will be in the shade of the throne of God exalted on the Day of Resurrection, when there is no shade but His.” One of them is a man who gave charity so that his left hand did not know what his right had given.

وَفِي لَفْظٍ آخَرَ: فَأَخْفَى عَنْ شِمَالِهِ مَا تَصَدَّقَتْ بِهِ يَمِينُهُ؛ وَهَذَا مِنَ الْمُبَالَغَةِ فِي الْوَصْفِ وَفِيهِ مُجَاوَزَةُ الْحَدِّ فِي الْإِخْفَاءِ، أَيْ يُخْفِي مِنْ نَفْسِهِ فَكَيْفَ غَيْرِهِ؟ وَقَدْ تَسْتَعْمِلُ الْعَرَبُ الْمُبَالَغَةَ فِي الشَّيْءِ عَلَى ضَرْبِ الْمَثَلِ وَالتَّعَجُّبِ وَإِنْ كَانَ فِيهِ مُجَاوَزَةٌ لِلْحَدِّ، مِنْ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَجَلَّ ذَمَّ قَوْمًا وَوَصَفَهُمْ بِالْبُخْلِ وَبَالَغَ فِي وَصْفِهِمْ فَقَالَ تَعَالَى: (أَمْ لَهُمْ نَصِيبٌ مِنَ الْمُلْكِ فَإِذًا لَا يُؤْتُونَ النَّاسَ نَقِيرًا) النِّسَاءُ: 53،

wafī lafẓin ʾākhara: faʾakhfā ʿan shimālihi mā taṣaddaqat bihi yamīnuhu; wa-hādhā mina al-mubālaghati fī al-waṣfi wafīhi mujāwazatu al-ḥaddi fī al-ʾikhfāʾi, ʾay yukhfī min nafsihi fakayfa ghayrihi? waqad tastaʿmilu al-ʿarabu al-mubālaghata fī al-shayʾi ʿalā ḍarbi al-mathali wa-al-taʿajjubi waʾin kāna fīhi mujāwazatun li-l-ḥaddi, min dhālika ʾanna Allāha ʿazza wajalla dhamma qawman wawaṣafahum bi-al-bukhli wabālagha fī waṣfihim faqāla taʿālā: (ʾam lahum naṣībun mina al-mulki faʾidhan lā yuʾtūna al-nāsa naqīran) al-nisāʾu: 53,

Another wording says: “He concealed from his left hand what his right gave.” This is emphatic description, carrying concealment beyond its ordinary limit: he hides it from himself, so how much more from others! Arabs use such emphasis as illustration and wonder, even when it exceeds ordinary limits. Thus God, mighty and majestic, censured a people for miserliness in emphatic terms, saying, exalted: “Or do they have a share in dominion? Then they would not give people even a date-stone’s speck” (al-Nisāʾ 4:53).

وَالنَّقِيرُ لَا يُرِيدُهُ أَحَدٌ وَلَا يَطْلُبُهُ وَلَا يُعْطَاهُ، لِأَنَّهُ هُوَ النُّقْطَةُ الَّتِي تَكُونُ عَلَى ظَهْرِ النَّوَاةِ، مِنْهُ مَنْبِتُ النَّخْلَةِ وَفِيهِ مَعْنًى أَشَدُّ مِنْ هَذَا وَأَغْمَضُ أَنَّهُ لَمَّا قَالَ: فَأَخْفَى عَنْ شِمَالِهِ، كَانَ لِهَذَا الْقَوْلِ حَقِيقَةٌ فِي الْخَفَاءِ فَهُوَ أَنْ لَا يُحَدِّثَ نَفْسَهُ بِذَلِكَ وَلَا يَخْطُرَ عَلَى قَلْبِهِ،

wa-al-naqīru lā yurīduhu ʾaḥadun walā yaṭlubuhu walā yuʿṭāhu, liʾannahu huwa al-nuqṭatu allatī takūnu ʿalā ẓahri al-nawāti, minhu manbitu al-nakhlati wafīhi maʿnan ʾashaddu min hādhā waʾaghmaḍu ʾannahu lammā qāla: faʾakhfā ʿan shimālihi, kāna li-hādhā al-qawli ḥaqīqatun fī al-khafāʾi fahuwa ʾan lā yuḥadditha nafsahu bi-dhālika walā yakhṭura ʿalā qalbihi,

No one wants, requests, or is given that speck: it is the spot on the back of the date stone from which the palm sprouts. There is also a stronger, subtler meaning. When he said, “He concealed it from his left hand,” these words had a real meaning concerning concealment: he does not speak of the deed even to himself, nor does it enter his heart.

وَلَيْسَ يَكُونُ هَذَا إِلَّا أَنْ لَا يَرَى نَفْسَهُ فِي الْعَطَاءِ أَصْلًا وَلَا يَجْرِيَ وَهْمُ ذَلِكَ عَلَى قَلْبِهِ، كَمَا يَقُولُ فِي سِرِّ الْمَلَكُوتِ: إِنَّ اللَّهَ تَعَالَى لَا يُطْلِعُ عَلَيْهِ إِلَّا مَنْ لَا يُحَدِّثُ نَفْسَهُ بِهِ، بِمَعْنَى أَنَّهُ لَا يَخْطُرُ عَلَى قَلْبِهِ، وَلَا يَذْكُرُهُ، وَلَا يَشْهَدُ نَفْسَهُ فِيهِ شُغْلًا عَنْهُ بِمَا اُقْتُطِعَ بِهِ، وَبِأَنَّهُ لَا يُبَالِيهِ؛ فَعِنْدَهَا صَلَحَ أَنْ يَظْهَرَ عَلَى السِّرِّ،

walaysa yakūnu hādhā ʾillā ʾan lā yarā nafsahu fī al-ʿaṭāʾi ʾaṣlan walā yajriya wahmu dhālika ʿalā qalbihi, kamā yaqūlu fī sirri al-malakūti: ʾinna Allāha taʿālā lā yuṭliʿu ʿalayhi ʾillā man lā yuḥaddithu nafsahu bihi, bimaʿnā ʾannahu lā yakhṭuru ʿalā qalbihi, walā yadhkuruhu, walā yashhadu nafsahu fīhi shughlan ʿanhu bimā uqtuṭiʿa bihi, wabiʾannahu lā yubālīhi; faʿindahā ṣalaḥa ʾan yaẓhara ʿalā al-sirri,

This occurs only when he does not see himself in the giving at all, nor even imagine it in his heart. As is said of the mystery of the spiritual kingdom: God exalted discloses it only to someone who does not speak of it to himself. It does not enter his heart; he neither mentions it nor witnesses himself within it, being occupied away from it by what has taken him entirely, and giving it no heed. Then he becomes fit to gain access to the mystery.

فَإِنْ لَمْ يُمْكِنْكَ عَلَى الْحَقِيقَةِ أَنْ تُخْفِيَ صَدَقَتَكَ عَنْ نَفْسِكَ فَأَخْفِ نَفْسَكَ فِيهَا، حَتَّى لَا يَعْلَمَ الْمُعْطَى أَنَّكَ أَنْتَ الْمُعْطِي؛ وَهَذَا مَقَامٌ فِي الْإِخْلَاصِ، فَإِنْ أَظْهَرْتَ يَدَكَ فِي الْإِعْطَاءِ فَأَخْفِهَا سِرًّا إِلَى الْمُعْطَى؛ هَذَا حَالُ الصَّادِقِ، فَقَدْ كَانَ بَعْضُ الْمُخْلِصِينَ يُلْقِي الدِّرْهَمَ بَيْنَ يَدَيِ الْفَقِيرِ، أَوْ فِي طَرِيقِهِ، أَوْ مَوْضِعِ جُلُوسِهِ، بِحَيْثُ يَرَاهُ وَهُوَ لَا يَعْلَمُ مَنْ

faʾin lam yumkinka ʿalā al-ḥaqīqati ʾan tukhfiya ṣadaqataka ʿan nafsika faʾakhfi nafsaka fīhā, ḥattā lā yaʿlama al-muʿṭā ʾannaka ʾanta al-muʿṭī; wa-hādhā maqāmun fī al-ʾikhlāṣi, faʾin ʾaẓharta yadaka fī al-ʾiʿṭāʾi faʾakhfihā sirran ʾilā al-muʿṭā; hādhā ḥālu al-ṣādiqi, faqad kāna baʿḍu al-mukhliṣīna yulqī al-dirhama bayna yadayi al-faqīri, ʾaw fī ṭarīqihi, ʾaw mawḍiʿi julūsihi, biḥaythu yarāhu wahuwa lā yaʿlamu man

If you cannot truly conceal your charity from yourself, conceal yourself within it so that the recipient does not know that you are the giver. This is a station of sincerity. If you show your hand in giving, convey it secretly to the recipient; this is the truthful person’s state. Some sincere people would drop a dirham before a poor man, along his path, or where he sat, so that he would see it without knowing who

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ١٧٩

al-juzʾu al-thānī, al-ṣafḥatu 179

Volume Two, page 179

صَاحِبُهُ، وَبَعْضُهُمْ كَانَ يَصُرُّ ذَلِكَ فِي ثَوْبِهِ وَهُوَ نَائِمٌ فَلَا يَعْلَمُ مَنْ جَعَلَهُ، وَقَدْ رَأَيْتُ مَنْ يَفْعَلُ ذَلِكَ، فَأَمَّا مَنْ كَانَ يُوصِلُ إِلَى الْفَقِيرِ عَلَى يَدِ غَيْرِهِ وَيَسْتَكْتِمُهُ شَأْنَهُ فَلَا يُحْصَى ذَلِكَ مِنَ الْمُسْلِمِينَ. وَفِي الْخَبَرِ: صَدَقَةُ السِّرِّ، وَقِيلَ صَدَقَةُ اللَّيْلِ، تُطْفِئُ غَضَبَ الرَّبِّ تَعَالَى،

ṣāḥibuhu, wabaʿḍuhum kāna yaṣurru dhālika fī thawbihi wahuwa nāʾimun falā yaʿlamu man jaʿalahu, waqad raʾaytu man yafʿalu dhālika, faʾammā man kāna yūṣilu ʾilā al-faqīri ʿalā yadi ghayrihi wayastaktimuhu shaʾnahu falā yuḥṣā dhālika mina al-muslimīna. wafī al-khabari: ṣadaqatu al-sirri, waqīla ṣadaqatu al-layli, tuṭfiʾu ghaḍaba al-rabbi taʿālā,

owned it. Others would tie it into his garment while he slept, leaving him unaware who had put it there. I have seen people do this. As for Muslims who deliver gifts to the poor through someone else and ask that intermediary to keep their identity secret, they are beyond counting. A report says: “Secret charity,” or, in another wording, “charity at night, extinguishes the wrath of the Lord exalted.”

وَقَدْ أَخْبَرَ اللَّهُ تَعَالَى أَنَّ الْإِخْفَاءَ أَفْضَلُ، وَمَعَهُ يَكُونُ تَكْفِيرُ السَّيِّئَاتِ، فَقَالَ سُبْحَانَهُ وَتَعَالَى: (وَإِنْ تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاءَ فَهُوَ خَيْرٌ لَكُمْ وَيُكَفِّرُ عَنْكُمْ مِنْ سَيِّئَاتِكُمْ) الْبَقَرَةُ: 271، فَإِنْ أَظْهَرَ مِسْكِينٌ نَفْسَهُ، وَكَشَفَ نَفْسَهُ لِلسُّؤَالِ، وَآثَرَ التَّبَذُّلَ عَلَى الصَّوْنِ وَالتَّعَفُّفِ؛ فَلَا بَأْسَ أَنْ تُظْهِرَ مَعْرُوفَكَ إِلَيْهِ،

waqad ʾakhbara Allāhu taʿālā ʾanna al-ʾikhfāʾa ʾafḍalu, wamaʿahu yakūnu takfīru al-sayyiʾāti, faqāla subḥānahu wataʿālā: (waʾin tukhfūhā watuʾtūhā al-fuqarāʾa fahuwa khayrun lakum wayukaffiru ʿankum min sayyiʾātikum) al-baqaratu: 271, faʾin ʾaẓhara miskīnun nafsahu, wakashafa nafsahu li-l-suʾāli, waʾāthara al-tabadhdhula ʿalā al-ṣawni wa-al-taʿaffufi; falā baʾsa ʾan tuẓhira maʿrūfaka ʾilayhi,

God exalted has stated that concealment is better and brings expiation of misdeeds. He said, glorified and exalted: “If you conceal it and give it to the poor, that is better for you, and He will expiate some of your misdeeds” (al-Baqara 2:271). If a needy man makes himself visible, exposes himself to begging, and chooses public exposure over reserve and abstaining from asking, there is no harm in openly showing your kindness to him.

فَإِنْ أَظْهَرْتَ زَكَاتَكَ إِرَادَةَ السُّنَّةِ، وَالِاقْتِدَاءِ بِكَ، وَالتَّحْرِيضِ عَلَى مِثْلِ ذَلِكَ مِنْ غَيْرِكَ لِيُنَافِسَكَ فِيهِ أَخُوكَ، فَيُسْرِعَ إِلَى مِثْلِهِ أَمْثَالُكَ مِنْهُمْ فَحَسَنٌ؛ وَذَلِكَ مِنَ التَّحَاضِّ عَلَى إِطْعَامِ الْمِسْكِينِ، وَقَدْ نَدَبَ اللَّهُ إِلَيْهِ وَقَدْ قِيلَ فِي قَوْلِهِ تَعَالَى: (وَأَنْفَقُوا مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَانِيَةً) الرَّعْدُ: 22، قِيلَ سِرًّا التَّطَوُّعُ، وَعَلَانِيَةً الصَّدَقَةُ الْمَفْرُوضَةُ،

faʾin ʾaẓharta zakātaka ʾirādata al-sunnati, wa-al-iqtidāʾi bika, wa-al-taḥrīḍi ʿalā mithli dhālika min ghayrika liyunāfisaka fīhi ʾakhūka, fayusriʿa ʾilā mithlihi ʾamthāluka minhum faḥasanun; wa-dhālika mina al-taḥāḍḍi ʿalā ʾiṭʿāmi al-miskīni, waqad nadaba Allāhu ʾilayhi waqad qīla fī qawlihi taʿālā: (waʾanfaqū mimmā razaqnāhum sirran waʿalāniyatan) al-raʿdu: 22, qīla sirran al-taṭawwuʿu, waʿalāniyatan al-ṣadaqatu al-mafrūḍatu,

It is good to make your alms payment public with the intention of establishing the Sunna, being followed, and encouraging others to do likewise, so that your brother competes with you and your peers hasten to similar deeds. This encourages feeding the needy, as God has urged. Of His exalted words, “They spend from what We have provided them, secretly and openly” (al-Raʿd 13:22), it has been said: secretly refers to voluntary giving, openly to obligatory charity.

وَكَذَلِكَ قَوْلُهُ تَعَالَى: (وَآتُوا الزَّكَاةَ وَأَقْرِضُوا اللَّهَ قَرْضًا حَسَنًا) الْمُزَّمِّلُ: 20، الْقَرْضُ الْحَسَنُ هُوَ التَّطَوُّعُ، وَقَدْ قِيلَ الْحَلَالُ، كَمَا قَالَ: (وَرَزَقَنِي مِنْهُ رِزْقًا حَسَنًا) هُودٌ: 88 أَيْ حَلَالًا، وَقَدْ قَالَ تَعَالَى: (إِنْ تُبْدُوا الصَّدَقَاتِ فَنِعِمَّا هِيَ) الْبَقَرَةُ: 271، فَمَدَحَ الْمُبْدِيَ بِنِعْمَ إِلَّا أَنَّ ذَلِكَ لَا يَحْسُنُ إِلَّا إِلَى مَنْ أَبْدَى نَفْسَهُ كَأَنَّهُ هَذَا السَّائِلُ الَّذِي يَسْأَلُ بِلِسَانِهِ وَكَفِّهِ،

wa-kadhālika qawluhu taʿālā: (waʾātū al-zakāta waʾaqriḍū Allāha qarḍan ḥasanan) al-muzzammilu: 20, al-qarḍu al-ḥasanu huwa al-taṭawwuʿu, waqad qīla al-ḥalālu, kamā qāla: (warazaqanī minhu rizqan ḥasanan) hūdun: 88 ʾay ḥalālan, waqad qāla taʿālā: (ʾin tubdū al-ṣadaqāti faniʿimmā hiya) al-baqaratu: 271, famadaḥa al-mubdiya biniʿma ʾillā ʾanna dhālika lā yaḥsunu ʾillā ʾilā man ʾabdā nafsahu kaʾannahu hādhā al-sāʾilu alladhī yasʾalu bilisānihi wakaffihi,

Likewise, in His exalted words, “Pay the alms due and lend God a good loan” (al-Muzzammil 73:20), the good loan is voluntary giving; it has also been interpreted as lawful wealth, as in “He provided me from Himself a good provision” (Hūd 11:88), meaning lawful. He exalted also said, “If you disclose your charities, how excellent they are!” (al-Baqara 2:271). He praises disclosure with “excellent,” but this is fitting only toward someone who has made himself visible, apparently the beggar asking with tongue and outstretched hand.

وَقَوْلُهُ تَعَالَى: (وَإِنْ تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاءَ) الْبَقَرَةُ: 271 الْآيَةَ، كَأَنَّهَا لِلْمُسْتَخْفِفِ بِالْمَسْأَلَةِ وَهِيَ لِخُصُوصِ الْفُقَرَاءِ لَا يُظْهِرُونَ نُفُوسَهُمْ بِمَا يَمْنَعُهُمُ الْحَيَاءُ وَالتَّعَفُّفُ، فَمَنْ أَظْهَرَ نَفْسَهُ فَأَظْهِرْ إِلَيْهِ، وَمَنْ أَخْفَاهَا فَأَخْفِ لَهُ، وَمِنْ ذَلِكَ كَشْفُ عَوْرَةِ الْفَاسِقِ: إِنَّمَا حُرِّمَ عَلَيْكَ أَنْ تُظْهِرَ عَوْرَةَ مَنْ يُخْفِي عَنْكَ نَفْسَهُ وَيَسْتَتِرُ،

waqawluhu taʿālā: (waʾin tukhfūhā watuʾtūhā al-fuqarāʾa) al-baqaratu: 271 al-ʾāyata, kaʾannahā li-l-mustakhfifi bi-al-masʾalati wahiya likhuṣūṣi al-fuqarāʾi lā yuẓhirūna nufūsahum bimā yamnaʿuhumu al-ḥayāʾu wa-al-taʿaffufu, faman ʾaẓhara nafsahu faʾaẓhir ʾilayhi, waman ʾakhfāhā faʾakhfi lahu, wamin dhālika kashfu ʿawrati al-fāsiqi: ʾinnamā ḥurrima ʿalayka ʾan tuẓhira ʿawrata man yukhfī ʿanka nafsahu wayastatiru,

His exalted words, “If you conceal it and give it to the poor” (al-Baqara 2:271, continuing the verse), seem to concern someone who disdains begging, particularly those poor people whose modesty and restraint keep them from exposing themselves. Give openly to someone who makes himself visible, and secretly to someone who conceals himself. A similar case is exposing a sinner’s shame: what is forbidden to you is exposing the shame of someone who hides himself from you and seeks concealment.

فَإِذَا أَظْهَرَ نَفْسَهُ بِهَا وَأَعْلَنَ فَلَا بَأْسَ أَنْ يُظْهَرَ عَلَيْهِ كَمَا جَاءَ فِي الْخَبَرِ: مَنْ أَلْقَى جِلْبَابَ الْحَيَاءِ فَلَا غِيبَةَ لَهُ، وَيَنْبَغِي أَنْ يَجْعَلَ صَدَقَتَهُ مِنْ أَفْضَلِ مَا يُحِبُّهُ مِنَ الْمَالِ، وَمِنْ جَيِّدِ مَا يَدَّخِرُ وَيَقْتَنِي وَتَسْتَأْثِرُ بِهِ النُّفُوسُ، فَيُؤْثِرَ مَوْلَاهُ بِهِ كَمَا أَمَرَهُ، وَضَرَبَ الْمَثَلَ لَهُ فَقَالَ: (أَنْفِقُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ) الْبَقَرَةُ: 267،

faʾidhā ʾaẓhara nafsahu bihā waʾaʿlana falā baʾsa ʾan yuẓhara ʿalayhi kamā jāʾa fī al-khabari: man ʾalqā jilbāba al-ḥayāʾi falā ghībata lahu, wayanbaghī ʾan yajʿala ṣadaqatahu min ʾafḍali mā yuḥibbuhu mina al-māli, wamin jayyidi mā yaddakhiru wayaqtanī watastaʾthiru bihi al-nufūsu, fayuʾthira mawlāhu bihi kamā ʾamarahu, waḍaraba al-mathala lahu faqāla: (ʾanfiqū min ṭayyibāti mā kasabtum) al-baqaratu: 267,

If he openly reveals himself through it and makes it public, there is no harm in its being exposed, as the report says: “Whoever casts off modesty’s cloak has no protection from backbiting.” One should give charity from the best and most beloved of one’s wealth, from the fine things one stores and acquires and that selves want to keep for themselves. One thereby gives one’s Master preference, as He commanded, illustrating it with: “Spend from the good things you have earned” (al-Baqara 2:267).

ثُمَّ قَالَ: (وَلَا تَيَمَّمُوا الْخَبِيثَ مِنْهُ تُنْفِقُونَ) الْبَقَرَةُ: 267، وَقَالَ فِي ضَرْبِ الْمَثَلِ بِالْعَبِيدِ: وَلَسْتُمْ بِآخِذِيهِ إِلَّا أَنْ تُغْمِضُوا فِيهِ، أَيْ لَا تَقْصِدُوا الرَّدِيءَ فَتَجْعَلُوهُ لِلَّهِ تَعَالَى، وَلَوْ أَعْطَى أَحَدُكُمْ ذَلِكَ لَمْ يَأْخُذْهُ إِلَّا عَلَى إِغْمَاضٍ أَيْ كَرَاهِيَةٍ

thumma qāla: (walā tayammamū al-khabītha minhu tunfiqūna) al-baqaratu: 267, waqāla fī ḍarbi al-mathali bi-al-ʿabīdi: walastum biʾākhidhīhi ʾillā ʾan tughmiḍū fīhi, ʾay lā taqṣidū al-radīʾa fatajʿalūhu li-llāhi taʿālā, walaw ʾaʿṭā ʾaḥadukum dhālika lam yaʾkhudhhu ʾillā ʿalā ʾighmāḍin ʾay karāhiyatin

Then He said: “Do not choose the bad portion of it to spend” (al-Baqara 2:267). In presenting the servants as an illustration, He said: “You yourselves would not accept it unless you overlooked its defects.” That is, do not select inferior things and assign them to God exalted. If one of you gave such a thing, he himself would accept it only by overlooking its defects, that is, reluctantly

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ١٨٠

al-juzʾu al-thānī, al-ṣafḥatu 180

Volume Two, page 180

وَحَيَاءٍ، وَلَا يَجْعَلْ مَا لِلَّهِ تَعَالَى دُونَ مَا يَسْتَجِيدُ لِنَفْسِهِ، أَوْ مَا يَكْرَهُ أَنْ يَقْتَنِيَهُ لِعَاقِبَتِهِ أَوْ يَأْخُذَهُ مِنْ غَيْرِهِ، أَوْ مَا لَا يَسْتَحْسِنُ أَنْ يُهْدِيَهُ لِنَبِيلٍ مِنَ الْعَبِيدِ، فَتَكُونَ قَدْ آثَرْتَ نَفْسَكَ أَوْ عَبْدًا مِثْلَكَ عَلَى مَوْلَاكَ فَإِنَّ هَذَا مِنْ سُوءِ الْأَدَبِ وَلَا يَقُومُ سُوءُ أَدَبٍ وَاحِدٍ فِي مُعَامَلَةٍ بِجَمِيعِ الْمُعَامَلَاتِ.

waḥayāʾin, walā yajʿal mā li-llāhi taʿālā dūna mā yastajīdu linafsihi, ʾaw mā yakrahu ʾan yaqtaniyahu liʿāqibatihi ʾaw yaʾkhudhahu min ghayrihi, ʾaw mā lā yastaḥsinu ʾan yuhdiyahu linabīlin mina al-ʿabīdi, fatakūna qad ʾātharta nafsaka ʾaw ʿabdan mithlaka ʿalā mawlāka faʾinna hādhā min sūʾi al-ʾadabi walā yaqūmu sūʾu ʾadabin wāḥidin fī muʿāmalatin bijamīʿi al-muʿāmalāti.

and out of embarrassment. He should not assign to God exalted anything inferior to what he selects for himself, anything he dislikes keeping for his own future or receiving from another, or anything he would consider unworthy as a gift to a distinguished servant. You would thus have preferred yourself or a fellow servant over your Master. This is bad manners, and all one’s dealings cannot compensate for a single instance of bad manners in a dealing with Him.

وَقَدْ رُوِيَ فِي مَعْنَى قَوْلِهِ تَعَالَى: (مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا) الْبَقَرَةُ: 245، قَالَ: طَيِّبًا، فَإِنَّ اللَّهَ تَعَالَى طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا، وَفِي حَدِيثِ أَبَانَ عَنْ أَنَسٍ: طُوبَى لِعَبْدٍ أَنْفَقَ مِنْ مَالٍ اِكْتَسَبَهُ مِنْ غَيْرِ مَعْصِيَةٍ، وَفِي الْخَبَرِ: سَبَقَ دِرْهَمٌ مِائَةَ أَلْفِ دِرْهَمٍ،

waqad ruwiya fī maʿnā qawlihi taʿālā: (man dhā alladhī yuqriḍu Allāha qarḍan ḥasanan) al-baqaratu: 245, qāla: ṭayyiban, faʾinna Allāha taʿālā ṭayyibun lā yaqbalu ʾillā ṭayyiban, wafī ḥadīthi ʾabāna ʿan ʾanasin: ṭūbā liʿabdin ʾanfaqa min mālin iktasabahu min ghayri maʿṣiyatin, wafī al-khabari: sabaqa dirhamun miʾata ʾalfi dirhamin,

An interpretation of His exalted words, “Who will lend God a good loan?” (al-Baqara 2:245), says: a wholesome one, for God exalted is good and accepts only what is good. In Abān’s hadith from Anas: “Blessed is a servant who spends from wealth he acquired without disobedience.” Another report says: “A single dirham surpassed a hundred thousand dirhams.”

وَقَدْ تَهَدَّدَ اللَّهُ تَعَالَى قَوْمًا جَعَلُوا لَهُ مَا يَكْرَهُونَ وَوَصَفَتْ أَلْسِنَتُهُمُ الْكَذِبَ أَنَّ لَهُمُ الْحُسْنَى لَا جَرَمَ فَأَكْذَبَهُمْ فِي قَوْلِهِ تَعَالَى: (وَيَجْعَلُونَ لِلَّهِ مَا يَكْرَهُونَ وَتَصِفُ أَلْسِنَتُهُمُ الْكَذِبَ أَنَّ لَهُمُ الْحُسْنَى لَا جَرَمَ أَنَّ لَهُمُ النَّارَ) النَّحْلُ: 62، أَيْ حَقًّا لَهُمُ النَّارُ، وَفِي الْآيَةِ وَقْفٌ غَرِيبٌ لَا يَعْلَمُهُ إِلَّا الْحُذَّاقُ مِنْ أَهْلِ الْعَرَبِيَّةِ تَقِفُ عَلَى لَا فَيَكُونُ نَفْيًا لِوَصْفِهِمْ أَنَّ لَهُمُ الْحُسْنَى،

waqad tahaddada Allāhu taʿālā qawman jaʿalū lahu mā yakrahūna wawaṣafat ʾalsinatuhumu al-kadhiba ʾanna lahumu al-ḥusnā lā jarama faʾakdhabahum fī qawlihi taʿālā: (wayajʿalūna li-llāhi mā yakrahūna wataṣifu ʾalsinatuhumu al-kadhiba ʾanna lahumu al-ḥusnā lā jarama ʾanna lahumu al-nāra) al-naḥlu: 62, ʾay ḥaqqan lahumu al-nāru, wafī al-ʾāyati waqfun gharībun lā yaʿlamuhu ʾillā al-ḥudhdhāqu min ʾahli al-ʿarabiyyati taqifu ʿalā lā fayakūnu nafyan liwaṣfihim ʾanna lahumu al-ḥusnā,

God exalted threatened people who assigned Him what they disliked while their tongues falsely claimed that the best reward was unquestionably theirs. He exposed their lie in His exalted words: “They assign God what they dislike, and their tongues falsely claim that the best is theirs. Without doubt, the Fire is theirs” (al-Naḥl 16:62). That is, the Fire truly belongs to them. The verse admits an unusual pause known only to skilled Arabic scholars: stop at lā, “no,” making it negate their claim that the best is theirs.

ثُمَّ يُسْتَأْنَفُ بِجَرَمَ أَنَّ لَهُمُ النَّارَ، أَيْ كَسَبَ لَهُمْ جَعْلُهُمْ لِلَّهِ مَا يَكْرَهُونَ النَّارَ، أَيْ بِجُرْمِهِمْ وَاِكْتِسَابِهِمْ، وَإِذَا دَعَا لَكَ مِسْكِينٌ عِنْدَ الصَّدَقَةِ فَاُرْدُدْ عَلَيْهِ مِثْلَ دُعَائِهِ حَتَّى يَكُونَ ذَلِكَ جَزَاءً لِقَوْلِهِ: وَتَخْلُصَ لَكَ صَدَقَتُكَ وَإِلَّا كَانَ دُعَاؤُهُ مُكَافَأَةً عَلَى مَعْرُوفِكَ، فَقَدْ كَانَ الْعُلَمَاءُ يَتَحَفَّظُونَ مِنْ ذَلِكَ وَهُوَ أَقْرَبُ إِلَى التَّوَاضُعِ،

thumma yustaʾnafu bijarama ʾanna lahumu al-nāra, ʾay kasaba lahum jaʿluhum li-llāhi mā yakrahūna al-nāra, ʾay bijurmihim wa-ktisābihim, waʾidhā daʿā laka miskīnun ʿinda al-ṣadaqati fa-rdud ʿalayhi mithla duʿāʾihi ḥattā yakūna dhālika jazāʾan liqawlihi: watakhluṣa laka ṣadaqatuka waʾillā kāna duʿāʾuhu mukāfaʾatan ʿalā maʿrūfika, faqad kāna al-ʿulamāʾu yataḥaffaẓūna min dhālika wahuwa ʾaqrabu ʾilā al-tawāḍuʿi,

Then begin again with jarama anna lahumu al-nār, meaning that their assigning God what they disliked earned them the Fire, through their wrongdoing and acquisition. When a needy person prays for you as you give charity, return an equivalent prayer, so that it repays his words and your charity remains entirely yours. Otherwise his prayer becomes repayment for your kindness. Scholars used to guard against this; returning the prayer is also closer to humility.

وَلَا تَرَى أَنَّكَ مُسْتَحِقٌّ لِذَلِكَ مِنْهُ لِمَا وَصَلْتَهُ بِهِ، لِأَنَّكَ عَامِلٌ فِي وَاجِبٍ عَلَيْكَ لِمَعْبُودِكَ أَوْ تُوَفِّي لِلْمُعْطَى رِزْقَهُ وَمَا قُسِمَ لَهُ مِنْ تَعَبُّدِكَ بِذَلِكَ، وَكَانَتْ عَائِشَةُ وَأُمُّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهُمَا إِذَا أَرْسَلَتَا مَعْرُوفًا إِلَى فَقِيرٍ قَالَتَا لِلرَّسُولِ: اِحْفَظْ مَا يَدْعُو بِهِ ثُمَّ يَرُدَّانِ عَلَيْهِ مِثْلَ قَوْلِهِ، وَيَقُولَانِ: حَتَّى تَخْلُصَ لَنَا صَدَقَتُنَا، وَفَعَلَ ذَلِكَ عُمَرُ بْنُ الْخَطَّابِ وَاِبْنُهُ عَبْدُ اللَّهِ رَضِيَ اللَّهُ تَعَالَى عَنْهُمَا،

walā tarā ʾannaka mustaḥiqqun li-dhālika minhu limā waṣaltahu bihi, liʾannaka ʿāmilun fī wājibin ʿalayka limaʿbūdika ʾaw tuwaffī li-l-muʿṭā rizqahu wamā qusima lahu min taʿabbudika bi-dhālika, wakānat ʿāʾishatu waʾummu salamata raḍiya Allāhu ʿanhumā ʾidhā ʾarsalatā maʿrūfan ʾilā faqīrin qālatā li-l-rasūli: iḥfaẓ mā yadʿū bihi thumma yaruddāni ʿalayhi mithla qawlihi, wayaqūlāni: ḥattā takhluṣa lanā ṣadaqatunā, wafaʿala dhālika ʿumaru bnu al-khaṭṭābi wa-bnuhu ʿabdu Allāhi raḍiya Allāhu taʿālā ʿanhumā,

Do not consider yourself entitled to his prayer because of what you gave him: you are fulfilling an obligation to the One you worship or delivering to the recipient his provision and allotted share through your service. When ʿĀʾisha and Umm Salama, may God be pleased with them, sent a gift to a poor person, they told the messenger: “Remember his prayer.” They would return the same words, saying: “So that our charity remains wholly ours.” ʿUmar ibn al-Khaṭṭāb and his son ʿAbd Allāh, may God exalted be pleased with them, did likewise.

وَلَا يَنْبَغِي أَنْ تَقْتَضِيَ مِنَ الْفَقِيرِ الدُّعَاءَ لَكَ، أَوْ تُطَالِبَهُ بِذَلِكَ، أَوْ تُحِبَّ مِنْهُ الثَّنَاءَ وَالْمَدْحَ عَلَى ذَلِكَ، فَإِنَّهُ يَنْقُصُ مِنَ الصَّدَقَةِ، وَإِذَا كَثُرَ مِنْكَ وَقَوِيَ أَحْبَطَهَا، وَإِنْ كَانَ عَلَيْهِ أَنْ يَدْعُوَ لَكَ وَيُثْنِيَ بِهِ عَلَيْكَ فَإِنَّمَا يَعْمَلُ فِيمَا تَعَبَّدَهُ مَوْلَاهُ بِهِ، وَأَمَرَهُ بِهِ فَلَا يَرَى ذَلِكَ مِنْ حَقِّكَ عَلَيْهِ، وَإِذَا وَصَلْتَ إِلَى الْفَقِيرِ مَعْرُوفًا فَبِحُسْنِ أَدَبٍ وَلِينِ جَانِبٍ وَلُطْفِ كَلَامٍ وَتَذَلُّلٍ وَتَوَاضُعٍ.

walā yanbaghī ʾan taqtaḍiya mina al-faqīri al-duʿāʾa laka, ʾaw tuṭālibahu bi-dhālika, ʾaw tuḥibba minhu al-thanāʾa wa-al-madḥa ʿalā dhālika, faʾinnahu yanquṣu mina al-ṣadaqati, waʾidhā kathura minka waqawiya ʾaḥbaṭahā, waʾin kāna ʿalayhi ʾan yadʿuwa laka wayuthniya bihi ʿalayka faʾinnamā yaʿmalu fīmā taʿabbadahu mawlāhu bihi, waʾamarahu bihi falā yarā dhālika min ḥaqqika ʿalayhi, waʾidhā waṣalta ʾilā al-faqīri maʿrūfan fabiḥusni ʾadabin walīni jānibin waluṭfi kalāmin watadhallulin watawāḍuʿin.

You should neither exact a prayer from the poor person, demand it, nor desire his praise and commendation for your gift. This diminishes the charity and, if frequent and strong, nullifies it. Although he ought to pray for and commend you, he is simply doing the service his Master imposed and commanded. He should not regard it as your claim upon him. When you convey kindness to a poor person, do so courteously, gently, with kind speech, self-effacement, and humility.

وَقَدْ كَانَ بَعْضُ الْأُدَبَاءِ إِذَا أَرَادَ أَنْ يَدْفَعَ إِلَى فَقِيرٍ شَيْئًا بَسَطَ كَفَّهُ بِالْعَطَاءِ لِتَكُونَ يَدُ الْفَقِيرِ هِيَ الْعُلْيَا، وَبَعْضُهُمْ كَانَ يَضَعُهَا بَيْنَ يَدَيْهِ عَلَى الْأَرْضِ، وَيَسْأَلُهُ قَبُولَهَا مِنْهُ لِيَكُونَ هُوَ السَّائِلَ، وَلَا يُنَاوِلُهُ بِيَدِهِ إِعْظَامًا لَهُ؛ وَهَذَا يَدُلُّ عَلَى مَعْرِفَةِ الْعَبْدِ بِرَبِّهِ وَحُسْنِ أَدَبِهِ فِي عِبَادَتِهِ،

waqad kāna baʿḍu al-ʾudabāʾi ʾidhā ʾarāda ʾan yadfaʿa ʾilā faqīrin shayʾan basaṭa kaffahu bi-al-ʿaṭāʾi litakūna yadu al-faqīri hiya al-ʿulyā, wabaʿḍuhum kāna yaḍaʿuhā bayna yadayhi ʿalā al-ʾarḍi, wayasʾaluhu qabūlahā minhu liyakūna huwa al-sāʾila, walā yunāwiluhu biyadihi ʾiʿẓāman lahu; wa-hādhā yadullu ʿalā maʿrifati al-ʿabdi birabbihi waḥusni ʾadabihi fī ʿibādatihi,

Some people of refined conduct, when intending to give something to a poor person, spread their palm with the gift so that the poor person’s hand would be uppermost. Others placed it before him on the ground and asked him to accept it, making themselves the petitioners. Out of respect they did not hand it directly to him. This indicates the servant’s knowledge of his Lord and proper conduct in worshipping Him.

وَمَنْ أَحَبَّ الثَّنَاءَ وَالذِّكْرَ عَلَى مَعْرُوفِهِ كَانَ ذَلِكَ حَظَّهُ مِنْهُ وَبَطَلَ أَجْرُهُ، وَرُبَّمَا كَانَ عَلَيْهِ فَضْلٌ مِنَ الْوِزْرِ لِمَحَبَّتِهِ الذِّكْرَ وَالثَّنَاءَ فِيمَا لِلَّهِ تَعَالَى أَنْ يَفْعَلَهُ، وَفِي رِزْقِ اللَّهِ لِعَبْدِهِ الَّذِي أَجْرَاهُ عَلَى يَدِهِ، فَإِنْ تَخَلَّصَ سَوَاءً بِسَوَاءٍ فَمَا أَحْسَنَ حَالَهُ وَاُسْتُحِبَّ لِلْفَقِيرِ أَنْ يَخُصَّ ذَا

waman ʾaḥabba al-thanāʾa wa-al-dhikra ʿalā maʿrūfihi kāna dhālika ḥaẓẓahu minhu wabaṭala ʾajruhu, warubbamā kāna ʿalayhi faḍlun mina al-wizri limaḥabbatihi al-dhikra wa-al-thanāʾa fīmā li-llāhi taʿālā ʾan yafʿalahu, wafī rizqi Allāhi liʿabdihi alladhī ʾajrāhu ʿalā yadihi, faʾin takhallaṣa sawāʾan bisawāʾin famā ʾaḥsana ḥālahu wa-stuḥibba li-l-faqīri ʾan yakhuṣṣa dhā

Whoever loves praise and recognition for his kindness receives that as his portion of it, while his reward is annulled. He may even incur additional sin for loving recognition and praise for what he should do for God exalted, and for God’s provision to His servant merely passed through his hands. How fortunate if he escapes with an even balance! It is recommended that the poor person single out the one who has shown

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ١٨١

al-juzʾu al-thānī, al-ṣafḥatu 181

Volume Two, page 181

الْمَعْرُوفَ إِلَيْهِ بِدَعَوَاتٍ شُكْرًا لِمَا أَوْلَاهُ وَتَأَدُّبًا وَتَخَلُّقًا بِفِعْلِ مَوْلَاهُ، لِأَنَّهُ قَدْ جَعَلَهُ سَبَبًا لِلْخَيْرِ وَوَاسِطَةً لِلْبِرِّ إِذِ اللَّهُ سُبْحَانَهُ وَتَعَالَى يُشْهِدُ نَفْسَهُ بِالْعَطَاءِ، ثُمَّ قَدْ أَثْنَى عَلَى عَبْدِهِ وَشَكَرَ لَهُ فِي الْإِعْطَاءِ، فَلْيَقُلْ طَهَّرَ اللَّهُ قَلْبَكَ فِي قُلُوبِ الْأَبْرَارِ، وَزَكَّى عَمَلَكَ فِي عَمَلِ الْأَخْيَارِ، وَصَلَّى عَلَى رُوحِكَ فِي أَرْوَاحِ الشُّهَدَاءِ؛ فَذَلِكَ هُوَ شُكْرُ النَّاسِ، وَالدُّعَاءُ لَهُمْ، وَحُسْنُ الثَّنَاءِ عَلَيْهِمْ،

al-maʿrūfa ʾilayhi bidaʿawātin shukran limā ʾawlāhu wataʾadduban watakhalluqan bifiʿli mawlāhu, liʾannahu qad jaʿalahu sababan li-l-khayri wawāsiṭatan li-l-birri ʾidhi Allāhu subḥānahu wataʿālā yushhidu nafsahu bi-al-ʿaṭāʾi, thumma qad ʾathnā ʿalā ʿabdihi washakara lahu fī al-ʾiʿṭāʾi, falyaqul ṭahhara Allāhu qalbaka fī qulūbi al-ʾabrāri, wazakkā ʿamalaka fī ʿamali al-ʾakhyāri, waṣallā ʿalā rūḥika fī ʾarwāḥi al-shuhadāʾi; fa-dhālika huwa shukru al-nāsi, wa-al-duʿāʾu lahum, waḥusnu al-thanāʾi ʿalayhim,

him kindness for prayers, thanking him for his favor, showing courtesy, and modeling himself on his Master’s action. God made that person a cause of good and an intermediary of righteousness: God, glorified and exalted, makes Himself known as the giver, yet praises and thanks His servant for giving. Let him say: “May God purify your heart among the hearts of the righteous, purify your work among the work of the virtuous, and bless your spirit among the martyrs’ spirits.” This is thanking people, praying for them, and commending them well.

وَمِنْ شُكْرِهِمْ أَيْضًا أَنْ لَا يَذُمَّهُمْ فِي الْمَنْعِ، وَلَا يَعِيبَهُمْ عِنْدَ الْقَبْضِ. فَذَلِكَ تَأْوِيلُ الْخَبَرِ: مَنْ لَمْ يَشْكُرِ النَّاسَ لَمْ يَشْكُرِ اللَّهَ تَعَالَى فَإِنَّ فِيهِ إِثْبَاتَ حُكْمِ الْأَوَاسِطِ، وَاِسْتِعْمَالَ حُسْنِ الْأَدَبِ فِي إِظْهَارِ النِّعَمِ وَالتَّخَلُّقَ بِأَخْلَاقِ الْمُنْعِمِ، لِأَنَّهُ أَنْعَمَ عَلَيْهِمْ ثُمَّ شَكَرَ لَهُمْ كَرَمًا مِنْهُ،

wamin shukrihim ʾayḍan ʾan lā yadhummahum fī al-manʿi, walā yaʿībahum ʿinda al-qabḍi. fa-dhālika taʾwīlu al-khabari: man lam yashkuri al-nāsa lam yashkuri Allāha taʿālā faʾinna fīhi ʾithbāta ḥukmi al-ʾawāsiṭi, wa-stiʿmāla ḥusni al-ʾadabi fī ʾiẓhāri al-niʿami wa-al-takhalluqa biʾakhlāqi al-munʿimi, liʾannahu ʾanʿama ʿalayhim thumma shakara lahum karaman minhu,

Thanking them also means not blaming them when they withhold or finding fault when they hold back. This explains the report: “Whoever does not thank people does not thank God exalted.” It affirms the role of intermediaries, good manners in acknowledging blessings, and adopting the attributes of the Benefactor: He bestowed blessings upon them and then, out of generosity, thanked them.

وَكَذَلِكَ فِي الْخَبَرِ: الْعَبْدُ الْمُوقِنُ يَشْهَدُ يَدَ مَوْلَاهُ فِي الْعَطَاءِ، فَحَمِدَ ثُمَّ شَكَرَ لِلْمُتَّقِينَ، إِذْ جَعَلَهُمْ مَوْلَاهُ سَبَبَ حَمْدِهِ، وَطُرُقًا لِرِزْقِهِ. فِي الْخَبَرِ: مَنْ أَسْدَى إِلَيْكُمْ مَعْرُوفًا فَكَافِئُوهُ، فَإِنْ لَمْ تَسْتَطِيعُوا فَاُدْعُوا لَهُ حَتَّى تَرَوْا أَنَّكُمْ قَدْ كَافَأْتُمُوهُ، فَأَمَّا شُكْرُ اللَّهِ تَعَالَى عَلَى الْعَطَاءِ فَهُوَ اِعْتِقَادُ الْمَعْرِفَةِ أَنَّهُ مِنَ اللَّهِ تَعَالَى، لَا شَرِيكَ لَهُ فِيهَا، وَالْعَمَلُ بِطَاعَتِهِ بِهَا،

wa-kadhālika fī al-khabari: al-ʿabdu al-mūqinu yashhadu yada mawlāhu fī al-ʿaṭāʾi, faḥamida thumma shakara li-l-muttaqīna, ʾidh jaʿalahum mawlāhu sababa ḥamdihi, waṭuruqan lirizqihi. fī al-khabari: man ʾasdā ʾilaykum maʿrūfan fakāfiʾūhu, faʾin lam tastaṭīʿū fa-dʿū lahu ḥattā taraw ʾannakum qad kāfaʾtumūhu, faʾammā shukru Allāhi taʿālā ʿalā al-ʿaṭāʾi fahuwa iʿtiqādu al-maʿrifati ʾannahu mina Allāhi taʿālā, lā sharīka lahu fīhā, wa-al-ʿamalu biṭāʿatihi bihā,

Likewise, a report says: “The servant of certainty witnesses his Master’s hand in giving.” He praises Him and then thanks the God-fearing, since his Master made them occasions for praising Him and channels for His provision. A report says: “Repay anyone who does you kindness; if you cannot, pray for him until you believe you have repaid him.” Thanking God exalted for the gift means firmly recognizing that it comes from God exalted alone, without any partner in it, and using it in obedience to Him.

وَمِنْ فَضْلِ الصَّدَقَةِ أَنْ يَقْصِدَ بِهَا الْفُقَرَاءَ الصَّالِحِينَ الصَّادِقِينَ مِنْ أَهْلِ التَّصَوُّفِ وَالدِّينِ، مِمَّنْ يُؤْثِرُ التَّسَتُّرَ وَالْإِخْفَاءَ، وَلَا يُكْثِرُ الْبَثَّ وَالشَّكْوَى، وَمِمَّنْ فِيهِ وَصْفٌ مِنْ أَوْصَافِ الْكِتَابِ لِلْفُقَرَاءِ، الَّذِينَ أُحْصِرُوا فِي سَبِيلِ اللَّهِ، أَيْ حُبِسُوا فِي طَرِيقِ الْآخِرَةِ لِعَيْلَةٍ، أَوْ ضِيقِ مَعِيشَةٍ، أَوْ إِصْلَاحِ قَلْبٍ، أَوْ قُصُورِ يَدٍ، لَا يَسْتَطِيعُونَ ضَرْبًا فِي الْأَرْضِ، لِأَنَّهُمْ مَقْصُوصُو الْجَنَاحِ،

wamin faḍli al-ṣadaqati ʾan yaqṣida bihā al-fuqarāʾa al-ṣāliḥīna al-ṣādiqīna min ʾahli al-taṣawwufi wa-al-dīni, mimman yuʾthiru al-tasattura wa-al-ʾikhfāʾa, walā yukthiru al-baththa wa-al-shakwā, wamimman fīhi waṣfun min ʾawṣāfi al-kitābi li-l-fuqarāʾi, alladhīna ʾuḥṣirū fī sabīli Allāhi, ʾay ḥubisū fī ṭarīqi al-ʾākhirati liʿaylatin, ʾaw ḍīqi maʿīshatin, ʾaw ʾiṣlāḥi qalbin, ʾaw quṣūri yadin, lā yastaṭīʿūna ḍarban fī al-ʾarḍi, liʾannahum maqṣūṣū al-janāḥi,

One excellence of charity is directing it toward the righteous, truthful poor among people of Sufism and religion, who prefer concealment and privacy and do not constantly pour out complaints. Seek those bearing one of the Book’s descriptions of the poor: “Those restrained in God’s path,” confined on the way to the hereafter by poverty, straitened livelihood, repairing their hearts, or limited means. “They cannot travel about the land,” because their wings have been clipped.

إِذِ الْمَالُ لِلْغَنِيِّ بِمَنْزِلَةِ الْجَنَاحِ لِلطَّائِرِ بِمَالِهِ حَيْثُ شَاءَ مِنَ الْبِلَادِ وَيَنْبَسِطُ فِي شَهَوَاتِهِ كَيْفَ شَاءَ مِنَ الْمُرَادِ، وَالْفَقِيرُ مَحْصُورٌ عَنْ ذَلِكَ لَا يَسْتَطِيعُهُ لِقَبْضِ يَدِهِ وَقَدْرِ رِزْقِهِ، وَمِنْ هَذَا قَوْلُهُ تَعَالَى: (قَدْ أَنْزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْءَاتِكُمْ وَرِيشًا) الْأَعْرَافُ: 26، قِيلَ: الْمَالُ، وَقِيلَ: الْمَعَاشُ،

ʾidhi al-mālu li-l-ghaniyyi bimanzilati al-janāḥi li-l-ṭāʾiri bimālihi ḥaythu shāʾa mina al-bilādi wayanbasiṭu fī shahawātihi kayfa shāʾa mina al-murādi, wa-al-faqīru maḥṣūrun ʿan dhālika lā yastaṭīʿuhu liqabḍi yadihi waqadri rizqihi, wamin hādhā qawluhu taʿālā: (qad ʾanzalnā ʿalaykum libāsan yuwārī sawʾātikum warīshan) al-ʾaʿrāfu: 26, qīla: al-mālu, waqīla: al-maʿāshu,

Wealth is to the rich man what a wing is to a bird: with his money [he goes] wherever he wishes among the lands and indulges his desires as freely as he wishes. The poor man is barred from this, unable because of his restricted means and limited provision. Related are His exalted words: “We have sent down to you clothing to cover your nakedness, and adornment” (al-Aʿrāf 7:26). “Adornment” has been explained as wealth, or as livelihood.

يَحْسَبُهُمُ الْجَاهِلُ أَغْنِيَاءَ مِنَ التَّعَفُّفِ، فَسَمَّى اللَّهُ تَعَالَى مَنْ لَا يَعْرِفُهُمْ بِالْفَقْرِ وَلَا يَشْهَدُ وَصْفَهُمْ بِالتَّقَلُّلِ، لِظُهُورِ تَعَفُّفِهِمْ عَنِ الْمَسْأَلَةِ، جَاهِلًا بِوَصْفِ الْمُؤْمِنِينَ، ثُمَّ وَكَّدَ وَصْفَهُمْ وَأَظْهَرَ لِلْخَلْقِ تَعْرِيفَهُمْ بَيَانًا مِنْهُ، وَكَشْفًا لِحَالِهِمْ، إِذْ سَتَرُوهَا بِالْعِفَّةِ، فَقَالَ: تَعْرِفُهُمْ بِسِيمَاهُمْ فَالسِّيمَا هِيَ الْعَلَامَةُ اللَّازِمَةُ وَالْخَلِيقَةُ الثَّابِتَةُ دُونَ التَّحَلِّي وَاللِّبْسَةِ الظَّاهِرَةِ،

yaḥsabuhumu al-jāhilu ʾaghniyāʾa mina al-taʿaffufi, fasammā Allāhu taʿālā man lā yaʿrifuhum bi-al-faqri walā yashhadu waṣfahum bi-al-taqalluli, liẓuhūri taʿaffufihim ʿani al-masʾalati, jāhilan biwaṣfi al-muʾminīna, thumma wakkada waṣfahum waʾaẓhara li-l-khalqi taʿrīfahum bayānan minhu, wakashfan liḥālihim, ʾidh satarūhā bi-al-ʿiffati, faqāla: taʿrifuhum bisīmāhum fa-al-sīmā hiya al-ʿalāmatu al-lāzimatu wa-al-khalīqatu al-thābitatu dūna al-taḥallī wa-al-libsati al-ẓāhirati,

“The ignorant suppose them wealthy because they refrain from asking.” God exalted calls someone ignorant of the believers’ character if he fails to recognize their poverty and frugal circumstances because of their evident restraint from asking. He then reinforces their description and makes them recognizable to people, explaining and revealing the condition they concealed with self-restraint: “You recognize them by their mark.” This mark is an abiding sign and established character, apart from affected adornment and outward dress.

لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا، أَيْ بِهَذِهِ الْعَلَامَةِ أَيْضًا تَعْرِفُهُمْ إِنْ أَشْكَلُوا عَلَيْكَ، فَإِنَّهُمْ لَا يَسْأَلُونَ عِفَّةً وَقَنَاعَةً إِلْحَافًا، لَا يَلْتَحِفُونَ بِالْأَغْنِيَاءِ وَلَا يُلَاحِفُونَ أَهْلَ الدُّنْيَا تَمَلُّقًا وَضَرَاعَةً؛ أَيْ هُمْ مُنْفَرِدُونَ بِأَحْوَالِهِمْ، أَغْنِيَاءُ بِيَقِينِهِمْ، أَعِزَّةٌ بِصَبْرِهِمْ، وَالْإِلْحَافُ مُشْتَقٌّ مِنَ اللِّحَافِ الَّذِي يُلْتَحَفُ بِهِ فَيَلْزَمُ الْجِسْمَ،

lā yasʾalūna al-nāsa ʾilḥāfan, ʾay bi-hādhihi al-ʿalāmati ʾayḍan taʿrifuhum ʾin ʾashkalū ʿalayka, faʾinnahum lā yasʾalūna ʿiffatan waqanāʿatan ʾilḥāfan, lā yaltaḥifūna bi-al-ʾaghniyāʾi walā yulāḥifūna ʾahla al-dunyā tamalluqan waḍarāʿatan; ʾay hum munfaridūna biʾaḥwālihim, ʾaghniyāʾu biyaqīnihim, ʾaʿizzatun biṣabrihim, wa-al-ʾilḥāfu mushtaqqun mina al-liḥāfi alladhī yultaḥafu bihi fayalzamu al-jisma,

“They do not ask people importunately.” You can recognize them by this sign too if they are hard to identify: through chastity and contentment they do not ask importunately. They do not wrap themselves around the rich or cling to worldly people with flattery and abject entreaty. They stand apart in their own states, wealthy through certainty and dignified through patience. Ilḥāf, importunity, derives from liḥāf, the covering in which one wraps oneself and which clings to the body.

فَقَالَ: لَيْسُوا مِمَّنْ يَفْعَلُ ذَلِكَ، لَا يَلْتَحِفُونَ الْأَغْنِيَاءَ كَاللِّحَافِ وَلَا يَلْتَحِفُونَ الْمَسْأَلَةَ إِلْزَامًا كَالصَّنْعَةِ، كَمَا يُلْتَحَفُ بِالثَّوْبِ، فَاِحْرِصْ أَنْ يَكُونَ مَعْرُوفُكَ فِيمَنْ فِيهِ هَذِهِ الْأَوْصَافُ أَوْ بَعْضُهَا، فَيَزْكُوَ عَمَلُكَ وَيُشْكَرَ فِعْلُكَ، وَالْأَفْضَلُ فِي الْمَعْرُوفِ أَنْ يُؤْثِرَ الرَّجُلُ إِخْوَانَهُ مِنَ الْفُقَرَاءِ عَلَى غَيْرِهِمْ مِنَ الْأَجَانِبِ.

faqāla: laysū mimman yafʿalu dhālika, lā yaltaḥifūna al-ʾaghniyāʾa ka-al-liḥāfi walā yaltaḥifūna al-masʾalata ʾilzāman ka-al-ṣanʿati, kamā yultaḥafu bi-al-thawbi, fa-ḥriṣ ʾan yakūna maʿrūfuka fīman fīhi hādhihi al-ʾawṣāfu ʾaw baʿḍuhā, fayazkuwa ʿamaluka wayushkara fiʿluka, wa-al-ʾafḍalu fī al-maʿrūfi ʾan yuʾthira al-rajulu ʾikhwānahu mina al-fuqarāʾi ʿalā ghayrihim mina al-ʾajānibi.

Thus He says they are not people who do this: they neither wrap the rich around themselves like a blanket nor clothe themselves in asking as a binding occupation, as one wraps oneself in a garment. Make every effort to direct your kindness toward people with these qualities, or some of them, so that your work is purified and your act appreciated. It is better in beneficence to prefer one’s poor brothers over unrelated strangers.

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ١٨٢

al-juzʾu al-thānī, al-ṣafḥatu 182

Volume Two, page 182

فَقَدْ رُوِيَ عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ: لَأَنْ أَصِلَ أَخًا مِنْ إِخْوَانِي بِدِرْهَمٍ أَحَبُّ إِلَيَّ مِنْ أَنْ أَتَصَدَّقَ بِعِشْرِينَ دِرْهَمًا، وَلَأَنْ أَصِلَهُ بِعِشْرِينَ دِرْهَمًا أَحَبُّ إِلَيَّ مِنْ أَنْ أَتَصَدَّقَ بِمِائَةِ دِرْهَمٍ، وَلَأَنْ أَصِلَهُ بِمِائَةِ دِرْهَمٍ أَحَبُّ إِلَيَّ مِنْ أَنْ أُعْتِقَ رَقَبَةً،

faqad ruwiya ʿan ʿaliyyin raḍiya Allāhu ʿanhu: laʾan ʾaṣila ʾakhan min ʾikhwānī bidirhamin ʾaḥabbu ʾilayya min ʾan ʾataṣaddaqa biʿishrīna dirhaman, walaʾan ʾaṣilahu biʿishrīna dirhaman ʾaḥabbu ʾilayya min ʾan ʾataṣaddaqa bimiʾati dirhamin, walaʾan ʾaṣilahu bimiʾati dirhamin ʾaḥabbu ʾilayya min ʾan ʾuʿtiqa raqabatan,

It is related from ʿAlī, may God be pleased with him: “Giving a dirham to one of my brothers is dearer to me than giving twenty dirhams in charity. Giving him twenty dirhams is dearer to me than giving a hundred in charity. Giving him a hundred dirhams is dearer to me than freeing a slave.”

وَلِأَنَّ اللَّهَ تَعَالَى ضَمَّ الْأَصْدِقَاءَ إِلَى الْأَقَارِبِ فَكَانَ فَضْلُ الصَّدَقَةِ عَلَى الْأَقَارِبِ دُونَ الْبَعِيدِ كَفَضْلِ الصَّدَقَةِ عَلَى الْقَرَابَةِ دُونَ الْأَبَاعِدِ، لِأَنَّهُ لَيْسَ بَعْدَ صِلَةِ الرَّحِمِ فِي مَعْنَاهَا أَفْضَلُ مِنْ صِلَةِ الْإِخْوَانِ، وَكَانَ بَعْضُ السَّلَفِ يَقُولُ: أَفْضَلُ الْأَعْمَالِ صِلَةُ الْإِخْوَانِ وَلْيَقْصِدْ بِبِرِّهِ مَنْ إِذَا دُفِعَ إِلَيْهِ الْعَطَاءُ حَمِدَ اللَّهَ تَعَالَى وَشَكَرَهُ، وَرَأَى النِّعْمَةَ مِنْهُ، وَلَمْ يَنْظُرْ إِلَى وَاسِطَةٍ فِي نِعْمَةٍ،

waliʾanna Allāha taʿālā ḍamma al-ʾaṣdiqāʾa ʾilā al-ʾaqāribi fakāna faḍlu al-ṣadaqati ʿalā al-ʾaqāribi dūna al-baʿīdi kafaḍli al-ṣadaqati ʿalā al-qarābati dūna al-ʾabāʿidi, liʾannahu laysa baʿda ṣilati al-raḥimi fī maʿnāhā ʾafḍalu min ṣilati al-ʾikhwāni, wakāna baʿḍu al-salafi yaqūlu: ʾafḍalu al-ʾaʿmāli ṣilatu al-ʾikhwāni walyaqṣid bibirrihi man ʾidhā dufiʿa ʾilayhi al-ʿaṭāʾu ḥamida Allāha taʿālā washakarahu, waraʾā al-niʿmata minhu, walam yanẓur ʾilā wāsiṭatin fī niʿmatin,

Because God exalted grouped friends with relatives, giving charity to relatives rather than distant people has the same superiority as giving to kin rather than strangers. After maintaining kinship, nothing of similar significance surpasses maintaining brotherhood. Some of the early generations said: “The best work is maintaining brotherhood.” One should direct beneficence toward someone who, on receiving a gift, praises and thanks God exalted, sees the blessing as coming from Him, and does not look toward an intermediary within any blessing.

فَإِنَّ هَذَا أَشْكَرُ الْعِبَادِ لِلَّهِ تَعَالَى لِأَنَّ حَقِيقَةَ الشُّكْرِ لِلَّهِ بِشُهُودِ النِّعْمَةِ مِنْهُ وَالْإِخْلَاصِ بِحُسْنِ الْمُعَامَلَةِ لَهُ، وَأَنْ لَا يَشْهَدَ فِي النِّعْمَةِ بِالْعَطَاءِ وَالنِّعْمَةِ بِالْعَمَلِ الصَّالِحِ سِوَاهُ. وَفِي وَصِيَّةِ عَلِيٍّ رَضِيَ اللَّهُ تَعَالَى عَنْهُ: لَا تَجْعَلْ بَيْنَكَ وَبَيْنَ اللَّهِ تَعَالَى مُنْعِمًا، وَاُعْدُدْ نِعْمَةَ غَيْرِهِ عَلَيْكَ مَغْرَمًا،

faʾinna hādhā ʾashkaru al-ʿibādi li-llāhi taʿālā liʾanna ḥaqīqata al-shukri li-llāhi bishuhūdi al-niʿmati minhu wa-al-ʾikhlāṣi biḥusni al-muʿāmalati lahu, waʾan lā yashhada fī al-niʿmati bi-al-ʿaṭāʾi wa-al-niʿmati bi-al-ʿamali al-ṣāliḥi siwāhu. wafī waṣiyyati ʿaliyyin raḍiya Allāhu taʿālā ʿanhu: lā tajʿal baynaka wabayna Allāhi taʿālā munʿiman, wa-ʿdud niʿmata ghayrihi ʿalayka maghraman,

Such a person is among the most grateful servants of God exalted. True gratitude to God consists in witnessing the blessing as His, sincere and proper conduct toward Him, and seeing none but Him in the blessing of receiving gifts or of performing righteous works. Among ʿAlī’s counsels, may God exalted be pleased with him, is: “Place no benefactor between yourself and God exalted, and count another’s favor to you as a liability.”

فَلْيُقَدِّمْ مِثْلَ هَذَا عَلَى مَنْ لَوْ أَعْطَاهُ وَرَزَقَهُ أَثْنَى عَلَيْهِ وَمَدَحَهُ وَشَهِدَهُ فِيهِ فَحَمِدَهُ، فَيَكُونُ قَدْ حَمِدَ غَيْرَ الَّذِي أَعْطَاهُ، وَنَظَرَ إِلَى سِوَاهُ، وَذَكَرَ غَيْرَ الَّذِي ذَكَرَهُ بِالْعَطَاءِ، لِأَنَّ الَّذِي يَحْمَدُ اللَّهَ وَيَشْكُرُهُ وَيُثْنِي عَلَيْهِ بِرِزْقِهِ وَيَذْكُرُهُ يَرَى أَنَّ اللَّهَ سُبْحَانَهُ وَتَعَالَى هُوَ الْمُنْعِمُ الْمُعْطِي، فَيَنْظُرُ إِلَيْهِ مِنْ قُرْبٍ؛

falyuqaddim mithla hādhā ʿalā man law ʾaʿṭāhu warazaqahu ʾathnā ʿalayhi wamadaḥahu washahidahu fīhi faḥamidahu, fayakūnu qad ḥamida ghayra alladhī ʾaʿṭāhu, wanaẓara ʾilā siwāhu, wadhakara ghayra alladhī dhakarahu bi-al-ʿaṭāʾi, liʾanna alladhī yaḥmadu Allāha wayashkuruhu wayuthnī ʿalayhi birizqihi wayadhkuruhu yarā ʾanna Allāha subḥānahu wataʿālā huwa al-munʿimu al-muʿṭī, fayanẓuru ʾilayhi min qurbin;

Prefer such a person over someone who, when given provision, commends and praises you, sees you within the gift, and thanks you. He would have praised someone other than the One who gave him, looked elsewhere, and remembered someone other than the One who remembered him through giving. Someone who praises God, thanks Him, commends Him for his provision, and remembers Him sees God, glorified and exalted, as the Benefactor and Giver, and therefore looks toward Him from nearness.

فَيَقِينُ هَذَا بِاللَّهِ أَنْفَعُ لِصَاحِبِ الْمَعْرُوفِ عِنْدَ اللَّهِ مِنْ دُعَاءِ الْآخَرِ الْمُثْنِي، لِأَنَّهُ كَانَ سَبَبًا لِنَفْعِ مُوقِنٍ فَيَكُونُ وَاضِعًا لِلشَّيْءِ فِي حَقِيقَةِ مَوْضِعِهِ، وَمَدْحُ الْآخَرِ وَدُعَاؤُهُ لَهُ لِأَجْلِ أَنَّهُ يَرَاهُ هُوَ الْمُعْطِي فَيَنْظُرُ إِلَيْهِ فَيَمْدَحُهُ، فَضَعْفُ يَقِينِ هَذَا بِرَبِّهِ أَشَدُّ عَلَى الْمُنْفِقِ مِنْ دُعَائِهِ لَهُ، إِنْ كَانَ نَاصِحًا لِلَّهِ تَعَالَى فِي خَلْقِهِ وَلِخَلْقِ اللَّهِ تَعَالَى فِيهِ،

fayaqīnu hādhā bi-Allāhi ʾanfaʿu liṣāḥibi al-maʿrūfi ʿinda Allāhi min duʿāʾi al-ʾākhari al-muthnī, liʾannahu kāna sababan linafʿi mūqinin fayakūnu wāḍiʿan li-l-shayʾi fī ḥaqīqati mawḍiʿihi, wamadḥu al-ʾākhari waduʿāʾuhu lahu liʾajli ʾannahu yarāhu huwa al-muʿṭī fayanẓuru ʾilayhi fayamdaḥuhu, faḍaʿfu yaqīni hādhā birabbihi ʾashaddu ʿalā al-munfiqi min duʿāʾihi lahu, ʾin kāna nāṣiḥan li-llāhi taʿālā fī khalqihi walikhalqi Allāhi taʿālā fīhi,

This recipient’s certainty in God benefits the benefactor before God more than the other man’s complimentary prayer, since he has helped a person of certainty and placed something in its true place. The other man’s praise and prayer arise from seeing him as the giver and looking toward and praising him. That recipient’s weak certainty in his Lord weighs more heavily against the donor than his prayer benefits him, if the donor acts faithfully toward God exalted concerning His creatures, and toward the creatures of God exalted concerning Him.

إِلَّا أَنْ لَا يَنْصَحَ لِمَوْلَاهُ لِغَلَبَةِ هَوَاهُ عَلَى تَقْوَاهُ، وَجَهْلِهِ بِعَائِدِ النَّفْعِ لَهُ فِي عُقْبَاهُ، فَنَقْصُ هَذَا حِينَئِذٍ بِمَقَامِهِ مِنَ التَّوْحِيدِ أَعْظَمُ مِنْ زِيَادَتِهِ بِصَدَقَتِهِ، عَلَى أَنَّهُ لَا يُؤْمَنُ الِاسْتِشْرَافُ مِنَ الْآخَرِ إِلَيْهِ، وَالِاعْتِيَادُ مِنْهُ، وَالطَّمَعُ فِيهِ، بِكَلَامٍ يُحْبِطُ عَمَلَهُ، وَأَيْضًا فَإِنَّهُ إِذَا رَآهُ فِي الْعَطَاءِ فَإِنَّهُ يَرَاهُ عِنْدَ الْمَنْعِ فَيَذُمُّهُ وَيَقَعُ فِيهِ، فَيَكُونُ هُوَ سَبَبَ حَمْلِهِ عَلَيْهِ، وَهُوَ آمِنٌ مُطْمَئِنٌّ لِهَذَا كُلِّهِ مَعَ الْمُوقِنِ الْمُشَاهِدِ،

ʾillā ʾan lā yanṣaḥa limawlāhu lighalabati hawāhu ʿalā taqwāhu, wajahlihi biʿāʾidi al-nafʿi lahu fī ʿuqbāhu, fanaqṣu hādhā ḥīnaʾidhin bimaqāmihi mina al-tawḥīdi ʾaʿẓamu min ziyādatihi biṣadaqatihi, ʿalā ʾannahu lā yuʾmanu al-istishrāfu mina al-ʾākhari ʾilayhi, wa-al-iʿtiyādu minhu, wa-al-ṭamaʿu fīhi, bikalāmin yuḥbiṭu ʿamalahu, waʾayḍan faʾinnahu ʾidhā raʾāhu fī al-ʿaṭāʾi faʾinnahu yarāhu ʿinda al-manʿi fayadhummuhu wayaqaʿu fīhi, fayakūnu huwa sababa ḥamlihi ʿalayhi, wahuwa ʾāminun muṭmaʾinnun li-hādhā kullihi maʿa al-mūqini al-mushāhidi,

The exception is someone unfaithful to his Master because desire overwhelms his God-consciousness and he does not understand his ultimate benefit. In that case, the loss to his station of divine unity exceeds the gain from his charity. Nor is he safe from the other man’s expectations, habituation, and covetousness toward him, with words that nullify his work. Seeing him in the gift, the recipient also sees him when it is withheld, blames and disparages him; the donor has occasioned the attack. With a recipient of certainty and witnessing, he is secure and at peace from all this.

وَفِي الْخَبَرِ أَنَّ الصَّدَقَةَ تَقَعُ بِيَدِ اللَّهِ تَعَالَى قَبْلَ أَنْ تَقَعَ بِيَدِ السَّائِلِ وَهُوَ يَضَعُهَا فِي يَدِ السَّائِلِ، فَالْمُوقِنُ يَأْخُذُ رِزْقَهُ مِنْ يَدِ اللَّهِ تَعَالَى فَهُوَ لَا يَعْبُدُ إِلَّا اللَّهَ تَعَالَى، وَلَا يَطْلُبُ مِنْهُ إِلَّا كَمَا أَمَرَهُ فِي قَوْلِهِ تَعَالَى: (فَاِبْتَغُوا عِنْدَ اللَّهِ الرِّزْقَ وَاُعْبُدُوهُ) الْعَنْكَبُوتُ: 17،

wafī al-khabari ʾanna al-ṣadaqata taqaʿu biyadi Allāhi taʿālā qabla ʾan taqaʿa biyadi al-sāʾili wahuwa yaḍaʿuhā fī yadi al-sāʾili, fa-al-mūqinu yaʾkhudhu rizqahu min yadi Allāhi taʿālā fahuwa lā yaʿbudu ʾillā Allāha taʿālā, walā yaṭlubu minhu ʾillā kamā ʾamarahu fī qawlihi taʿālā: (fa-btaghū ʿinda Allāhi al-rizqa wa-ʿbudūhu) al-ʿankabūtu: 17,

A report says that charity falls into the hand of God exalted before falling into the petitioner’s, and He places it in the petitioner’s hand. The person of certainty receives his provision from the hand of God exalted. He worships none but God exalted and seeks from Him only as He commanded in His exalted words: “Seek provision with God and worship Him” (al-ʿAnkabūt 29:17).

وَوَجَّهَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى بَعْضِ الْفُقَرَاءِ بِمَعْرُوفٍ، وَقَالَ لِلرَّسُولِ: اِحْفَظْ مَا يَقُولُ، فَلَمَّا أَوْصَلَهُ إِلَيْهِ قَالَ: الْحَمْدُ لِلَّهِ الَّذِي لَا يَنْسَى مَنْ ذَكَرَهُ وَلَا يُضَيِّعُ مَنْ شَكَرَهُ، ثُمَّ قَالَ: اللَّهُمَّ إِنَّكَ لَمْ تَنْسَ فُلَانًا، يَعْنِي نَفْسَهُ، فَاِجْعَلْ فُلَانًا لَا يَنْسَاكَ، فَأَخْبَرَ الرَّسُولُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِذَلِكَ فَسُرَّ بِهِ وَقَالَ قَدْ عَلِمْتُ أَنَّهُ يَقُولُ ذَلِكَ.

wawajjaha rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama ʾilā baʿḍi al-fuqarāʾi bimaʿrūfin, waqāla li-l-rasūli: iḥfaẓ mā yaqūlu, falammā ʾawṣalahu ʾilayhi qāla: al-ḥamdu li-llāhi alladhī lā yansā man dhakarahu walā yuḍayyiʿu man shakarahu, thumma qāla: Allāhumma ʾinnaka lam tansa fulānan, yaʿnī nafsahu, fa-jʿal fulānan lā yansāka, faʾakhbara al-rasūlu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama bi-dhālika fasurra bihi waqāla qad ʿalimtu ʾannahu yaqūlu dhālika.

The Messenger of God, may God bless him and grant him peace, sent a gift to a poor person, telling the messenger: “Remember what he says.” On receiving it, the man said: “Praise belongs to God, who does not forget those who remember Him or abandon those who thank Him. O God, You have not forgotten so-and-so,” meaning himself, “so make so-and-so never forget You.” The messenger reported this to the Messenger of God, may God bless him and grant him peace. He was pleased and said: “I knew he would say that.”

وَقَدْ رُوِيَ هَذَا عَنْ عُمَرَ وَعَنْ أَبِي الدَّرْدَاءِ مَعَ جَرِيرٍ رَضِيَ اللَّهُ عَنْهُمْ وَقَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِرَجُلٍ: تُبْ، فَقَالَ: أَتُوبُ إِلَى اللَّهِ وَلَا أَتُوبُ إِلَى مُحَمَّدٍ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: عَرَفَ الْحَقَّ

waqad ruwiya hādhā ʿan ʿumara waʿan ʾabī al-dardāʾi maʿa jarīrin raḍiya Allāhu ʿanhum waqāla ṣallā Allāhu ʿalayhi wasallama lirajulin: tub, faqāla: ʾatūbu ʾilā Allāhi walā ʾatūbu ʾilā muḥammadin, faqāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: ʿarafa al-ḥaqqa

This has also been related from ʿUmar and from Abū al-Dardāʾ with Jarīr, may God be pleased with them. He, may God bless him and grant him peace, told a man: “Repent.” The man answered: “I repent to God, not to Muḥammad.” The Messenger of God, may God bless him and grant him peace, said: “He has recognized the right as belonging

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ١٨٣

al-juzʾu al-thānī, al-ṣafḥatu 183

Volume Two, page 183

لِأَهْلِهِ، وَقَالَتْ عَائِشَةُ رَضِيَ اللَّهُ تَعَالَى عَنْهَا فِي قِصَّةِ الْإِفْكِ: نَحْمَدُ اللَّهَ وَلَا نَحْمَدُكَ، فَسَرَّهُ ذَلِكَ وَقَالَ لَهَا أَبُو بَكْرٍ لَمَّا نَزَلَ تَحْصِينُهَا وَبَرَاءَتُهَا: قُومِي فَقَبِّلِي رَأْسَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَتْ: وَاللَّهِ لَا أَفْعَلُ وَلَا أَحْمَدُ إِلَّا اللَّهَ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: دَعْهَا يَا أَبَا بَكْرٍ،

liʾahlihi, waqālat ʿāʾishatu raḍiya Allāhu taʿālā ʿanhā fī qiṣṣati al-ʾifki: naḥmadu Allāha walā naḥmaduka, fasarrahu dhālika waqāla lahā ʾabū bakrin lammā nazala taḥṣīnuhā wabarāʾatuhā: qūmī faqabbilī raʾsa rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama qālat: wa-Allāhi lā ʾafʿalu walā ʾaḥmadu ʾillā Allāha, faqāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: daʿhā yā ʾabā bakrin,

to its rightful owner.” In the affair of the slander, ʿĀʾisha, may God exalted be pleased with her, said: “We praise God, not you.” This pleased him. When the revelation establishing her chastity and innocence came, Abū Bakr said: “Rise and kiss the head of the Messenger of God, may God bless him and grant him peace.” She answered: “By God, I will not. I praise only God.” The Messenger of God, may God bless him and grant him peace, said: “Leave her, Abū Bakr.”

وَفِي لَفْظٍ آخَرَ أَنَّهَا قَالَتْ لِأَبِي بَكْرٍ: نَحْمَدُ اللَّهَ وَلَا نَحْمَدُكَ، وَلَا نَحْمَدُ صَاحِبَكَ، فَلَمْ يُنْكِرْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَلِكَ بَلْ سَرَّهُ وَأَمَرَ أَبَاهَا بِالْكَفِّ عَنْهَا، وَقَدْ جَعَلَ اللَّهُ تَعَالَى مِنْ وَصْفِ الْكَافِرِينَ أَنَّهُمْ إِذَا ذُكِرَ اللَّهُ وَحْدَهُ فِي شَيْءٍ اِنْقَبَضَتْ قُلُوبُهُمْ، وَإِذَا ذُكِرَ غَيْرُهُ فَرِحُوا، وَجَعَلَ مِنْ نَعْتِهِمْ أَنَّهُمْ إِذَا ذُكِرَ تَوْحِيدُهُ وَإِفْرَادُهُ عِنْدَ شَيْءٍ عَصَوْا ذَلِكَ وَكَرِهُوهُ،

wafī lafẓin ʾākhara ʾannahā qālat liʾabī bakrin: naḥmadu Allāha walā naḥmaduka, walā naḥmadu ṣāḥibaka, falam yunkir rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama dhālika bal sarrahu waʾamara ʾabāhā bi-al-kaffi ʿanhā, waqad jaʿala Allāhu taʿālā min waṣfi al-kāfirīna ʾannahum ʾidhā dhukira Allāhu waḥdahu fī shayʾin inqabaḍat qulūbuhum, waʾidhā dhukira ghayruhu fariḥū, wajaʿala min naʿtihim ʾannahum ʾidhā dhukira tawḥīduhu waʾifrāduhu ʿinda shayʾin ʿaṣaw dhālika wakarihūhu,

Another version says she told Abū Bakr: “We praise God, not you or your companion.” The Messenger of God, may God bless him and grant him peace, did not object; he was pleased and told her father to leave her alone. God exalted has described unbelievers as having constricted hearts when He alone is mentioned concerning something, but rejoicing when another is mentioned. Their description also includes resisting and disliking mention of His oneness and sole agency in a matter.

وَإِذَا أُشْرِكَ غَيْرُهُ فِي ذَلِكَ صَدَّقُوا بِهِ فَقَالَ تَعَالَى: (وَإِذَا ذُكِرَ اللَّهُ وَحْدَهُ اِشْمَأَزَّتْ قُلُوبُ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ وَإِذَا ذُكِرَ الَّذِينَ مِنْ دُونِهِ إِذَا هُمْ يَسْتَبْشِرُونَ) الزُّمَرُ: 45، وَقَالَ أَيْضًا: (ذَٰلِكُمْ بِأَنَّهُ إِذَا دُعِيَ اللَّهُ وَحْدَهُ كَفَرْتُمْ) غَافِرٌ: 12، وَالْكُفْرُ: التَّغْطِيَةُ، (وَإِنْ يُشْرَكْ بِهِ تُؤْمِنُوا) غَافِرٌ: 12، وَالشِّرْكُ: الْخَلْطُ، أَنْ يُخْلَطَ بِذِكْرِهِ ذِكْرُ سِوَاهُ،

waʾidhā ʾushrika ghayruhu fī dhālika ṣaddaqū bihi faqāla taʿālā: (waʾidhā dhukira Allāhu waḥdahu ishmaʾazzat qulūbu alladhīna lā yuʾminūna bi-al-ʾākhirati waʾidhā dhukira alladhīna min dūnihi ʾidhā hum yastabshirūna) al-zumaru: 45, waqāla ʾayḍan: (dhālikum biʾannahu ʾidhā duʿiya Allāhu waḥdahu kafartum) ghāfirun: 12, wa-al-kufru: al-taghṭiyatu, (waʾin yushrak bihi tuʾminū) ghāfirun: 12, wa-al-shirku: al-khalṭu, ʾan yukhlaṭa bidhikrihi dhikru siwāhu,

If another is associated with Him in it, they affirm it. He exalted said: “When God alone is mentioned, the hearts of those who do not believe in the hereafter recoil; when those besides Him are mentioned, they rejoice” (al-Zumar 39:45). He also said: “That is because, when God alone was invoked, you disbelieved” (Ghāfir 40:12). Kufr means covering. “But when partners are associated with Him, you believe” (Ghāfir 40:12). Shirk means mixing: mixing mention of another with mention of Him.

ثُمَّ قَالَ: (فَالْحُكْمُ لِلَّهِ الْعَلِيِّ الْكَبِيرِ) غَافِرٌ: 12، يَعْنِي لَا يُشْرِكُهُ فِي حُكْمِهِ خَلْقٌ، لِأَنَّهُ الْعَلِيُّ فِي عَظَمَتِهِ، الْكَبِيرُ فِي سُلْطَانِهِ، لَا شَرِيكَ لَهُ فِي مُلْكِهِ وَعَطَائِهِ وَلَا ظَهِيرَ لَهُ مِنْ عِبَادِهِ، فَفِي دَلِيلِ هَذَا الْكَلَامِ وَفَهْمِهِ مِنَ الْخِطَابِ أَنَّ الْمُؤْمِنِينَ إِذَا ذُكِرَ اللَّهُ تَعَالَى بِالتَّوْحِيدِ وَالْإِفْرَادِ فِي الشَّيْءِ اِنْشَرَحَتْ صُدُورُهُمْ، وَاِتَّسَعَتْ قُلُوبُهُمْ، وَاِسْتَبْشَرُوا بِذِكْرِ اللَّهِ تَعَالَى وَتَوْحِيدِهِ،

thumma qāla: (fa-al-ḥukmu li-llāhi al-ʿaliyyi al-kabīri) ghāfirun: 12, yaʿnī lā yushrikuhu fī ḥukmihi khalqun, liʾannahu al-ʿaliyyu fī ʿaẓamatihi, al-kabīru fī sulṭānihi, lā sharīka lahu fī mulkihi waʿaṭāʾihi walā ẓahīra lahu min ʿibādihi, fafī dalīli hādhā al-kalāmi wafahmihi mina al-khiṭābi ʾanna al-muʾminīna ʾidhā dhukira Allāhu taʿālā bi-al-tawḥīdi wa-al-ʾifrādi fī al-shayʾi insharaḥat ṣudūruhum, wa-ttasaʿat qulūbuhum, wa-stabsharū bidhikri Allāhi taʿālā watawḥīdihi,

Then He said: “Judgment belongs to God, the High, the Great” (Ghāfir 40:12). No creature shares His judgment, for He is exalted in majesty and great in sovereignty. He has no partner in His dominion or giving, nor any helper among His servants. The implication of these words, as understood from the address, is that believers’ breasts open and their hearts expand when God exalted is mentioned as one and sole in a matter; they rejoice at His remembrance and affirmation of His oneness.

وَإِذَا ذُكِرَتِ الْأَوَاسِطُ وَالْأَسْبَابُ الَّتِي دُونَهُ كَرِهُوا ذَلِكَ وَاِشْمَأَزَّتْ قُلُوبُهُمْ؛ وَهَذِهِ عَلَامَةٌ صَحِيحَةٌ فَاِعْرِفْهَا مِنْ قَلْبِكَ وَمِنْ قَلْبِ غَيْرِكَ لِنَسْتَدِلَّ بِهَا عَلَى حَقِيقَةِ التَّوْحِيدِ فِي الْقَلْبِ، أَوْ وُجُودِ خَفِيِّ الشِّرْكِ فِي النَّفْسِ، إِنْ كُنْتَ عَارِفًا، وَيَنْبَغِي أَنْ يَجْعَلَ صَدَقَتَهُ مِنْ أَجَلِّ مَا يَقْدِرُ عَلَيْهِ وَأَطْيَبِهِ فِي نَفْسِهِ وَجُهْدِهِ، فَإِنَّ اللَّهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا،

waʾidhā dhukirati al-ʾawāsiṭu wa-al-ʾasbābu allatī dūnahu karihū dhālika wa-shmaʾazzat qulūbuhum; wa-hādhihi ʿalāmatun ṣaḥīḥatun fa-ʿrifhā min qalbika wamin qalbi ghayrika linastadilla bihā ʿalā ḥaqīqati al-tawḥīdi fī al-qalbi, ʾaw wujūdi khafiyyi al-shirki fī al-nafsi, ʾin kunta ʿārifan, wayanbaghī ʾan yajʿala ṣadaqatahu min ʾajalli mā yaqdiru ʿalayhi waʾaṭyabihi fī nafsihi wajuhdihi, faʾinna Allāha ṭayyibun lā yaqbalu ʾillā ṭayyiban,

When intermediaries and secondary causes apart from Him are mentioned, they dislike it and their hearts recoil. This is a sound sign: recognize it in your heart and another’s, so that we may infer true affirmation of oneness in the heart or hidden association in the self, if you possess discernment. One should make one’s charity the finest one can afford, the best in one’s own estimation and within one’s effort, for God is good and accepts only what is good.

وَزَكَاءُ الصَّدَقَةِ وَنَمَاؤُهَا عِنْدَ اللَّهِ تَعَالَى عَلَى حَسَبِ حِلِّهَا وَوَضْعِهَا فِي الْأَخَصِّ الْأَفْضَلِ مِنْ أَهْلِهَا، وَيَنْبَغِي أَنْ يَسْتَصْغِرَ مَا يُعْطِي، فَإِنَّ الِاسْتِكْثَارَ مِنَ الْعُجْبِ، وَالْعُجْبُ يُحْبِطُ الْأَعْمَالَ، قَالَ اللَّهُ تَعَالَى: (وَيَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ) التَّوْبَةُ: 25، وَيُقَالُ: إِنَّ الطَّاعَةَ كُلَّمَا اُسْتُصْغِرَتْ كَبُرَتْ عِنْدَ اللَّهِ تَعَالَى، وَإِنَّ الْمَعْصِيَةَ كُلَّمَا اُسْتُعْظِمَتْ صَغُرَتْ عِنْدَ اللَّهِ تَعَالَى.

wazakāʾu al-ṣadaqati wanamāʾuhā ʿinda Allāhi taʿālā ʿalā ḥasabi ḥillihā wawaḍʿihā fī al-ʾakhaṣṣi al-ʾafḍali min ʾahlihā, wayanbaghī ʾan yastaṣghira mā yuʿṭī, faʾinna al-istikthāra mina al-ʿujbi, wa-al-ʿujbu yuḥbiṭu al-ʾaʿmāla, qāla Allāhu taʿālā: (wayawma ḥunaynin ʾidh ʾaʿjabatkum kathratukum) al-tawbatu: 25, wayuqālu: ʾinna al-ṭāʿata kullamā ustuṣghirat kaburat ʿinda Allāhi taʿālā, waʾinna al-maʿṣiyata kullamā ustuʿẓimat ṣaghurat ʿinda Allāhi taʿālā.

Charity’s purification and growth before God exalted correspond to its lawfulness and its placement with the most especially worthy recipients. One should regard one’s gift as small, since considering it great is self-admiration, and self-admiration nullifies works. God exalted said: “And on the day of Ḥunayn, when your numbers impressed you” (al-Tawba 9:25). It is said that the smaller an act of obedience is considered, the greater it becomes before God exalted; the greater a sin is considered, the smaller it becomes before God exalted.

وَعَنْ بَعْضِ الْعُلَمَاءِ: لَا يَتِمُّ الْمَعْرُوفُ إِلَّا بِثَلَاثٍ: تَصْغِيرِهِ وَتَعْجِيلِهِ وَسَتْرِهِ، وَقَدْ كَانُوا يَدْفَعُونَ فِي الزَّكَاةِ الْمِئِينَ، وَفِي التَّطَوُّعِ الْأُلُوفَ، وَكَانُوا يَصِلُونَ الْفَقِيرَ بِمَا يُخْرِجُهُ مِنْ حَدِّ الْفَقْرِ، وَمِنَ الْحَاجَةِ وَالضُّرِّ إِلَى حَدِّ الْكِفَايَةِ وَالْغُنْيَةِ، وَيَبْقَى لَهُمْ فَضْلٌ، وَعَلَى هَذَا تَأْوِيلُ قَوْلِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: خَيْرُ الصَّدَقَةِ مَا أَبْقَتْ غِنًى؛

waʿan baʿḍi al-ʿulamāʾi: lā yatimmu al-maʿrūfu ʾillā bithalāthin: taṣghīrihi wataʿjīlihi wasatrihi, waqad kānū yadfaʿūna fī al-zakāti al-miʾīna, wafī al-taṭawwuʿi al-ʾulūfa, wakānū yaṣilūna al-faqīra bimā yukhrijuhu min ḥaddi al-faqri, wamina al-ḥājati wa-al-ḍurri ʾilā ḥaddi al-kifāyati wa-al-ghunyati, wayabqā lahum faḍlun, waʿalā hādhā taʾwīlu qawlihi ṣallā Allāhu ʿalayhi wasallama: khayru al-ṣadaqati mā ʾabqat ghinan;

One scholar said: “Beneficence is completed only by three things: regarding it as small, hastening it, and concealing it.” They used to give hundreds as obligatory alms and thousands voluntarily, providing the poor with enough to lift them from poverty, need, and distress into sufficiency and independence, with something left over. Accordingly, his saying, may God bless him and grant him peace, “The best charity is what leaves sufficiency,” is interpreted in this way:

أَيْ تَكْفِي الْفَقِيرَ لِوَقْتِهِ، وَيَبْقَى لَهُ غُنْيَةٌ وَاِسْتِغْنَاءٌ لِوَقْتٍ ثَانٍ تَسْتَقِلُّ بِهِ عَنِ الْمَسْأَلَةِ وَالتَّشَرُّفِ، فَيَكُونُ كَأَنَّهُ عَمِلَ عَمَلًا ثَانِيًا لِلْمُعْطَى غَيْرَ عَمَلِهِ الْأَوَّلِ بِالْعَطَاءِ؛ وَهَذَا أَحَدُ تَأْوِيلِ الْخَبَرِ، وَقَدْ وَصَفَ اللَّهُ تَعَالَى أَهْلَ الْحَاجَةِ بِأَوْصَافٍ خَمْسَةٍ فَرَّقَهَا فِي كِتَابِهِ فَقَالَ سُبْحَانَهُ

ʾay takfī al-faqīra liwaqtihi, wayabqā lahu ghunyatun wa-stighnāʾun liwaqtin thānin tastaqillu bihi ʿani al-masʾalati wa-al-tasharrufi, fayakūnu kaʾannahu ʿamila ʿamalan thāniyan li-l-muʿṭā ghayra ʿamalihi al-ʾawwali bi-al-ʿaṭāʾi; wa-hādhā ʾaḥadu taʾwīli al-khabari, waqad waṣafa Allāhu taʿālā ʾahla al-ḥājati biʾawṣāfin khamsatin farraqahā fī kitābihi faqāla subḥānahu

it meets the poor person’s present needs and leaves him sufficient means and independence for another time, freeing him from asking and looking expectantly toward others. It is as though the donor performed a second service for the recipient beyond the initial gift. This is one interpretation of the report. God exalted described the needy with five descriptions scattered through His Book. He said, glorified

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ١٨٤

al-juzʾu al-thānī, al-ṣafḥatu 184

Volume Two, page 184

وَتَعَالَى: (وَفِي أَمْوَالِهِمْ حَقٌّ لِلسَّائِلِ وَالْمَحْرُومِ) الذَّارِيَاتُ: 19، وَقَالَ تَعَالَى: (فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ) الْحَجُّ: 36، وَقَالَ عَزَّ وَجَلَّ: (فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ) الْحَجُّ: 28، فَأَمَّا السَّائِلُ فَهُوَ الَّذِي يَسْأَلُ بِكَفِّهِ وَيُظْهِرُ السُّؤَالَ بِلِسَانِهِ، وَأَمَّا الْمَحْرُومُ فَهُوَ الْمُحَارَفُ الَّذِي حَارَفَهُ الرِّزْقُ أَيِ اِنْحَرَفَ عَنْهُ، فَقَدْ حَرَمَهُ،

wataʿālā: (wafī ʾamwālihim ḥaqqun li-l-sāʾili wa-al-maḥrūmi) al-dhāriyātu: 19, waqāla taʿālā: (fakulū minhā waʾaṭʿimū al-qāniʿa wa-al-muʿtarra) al-ḥajju: 36, waqāla ʿazza wajalla: (fakulū minhā waʾaṭʿimū al-bāʾisa al-faqīra) al-ḥajju: 28, faʾammā al-sāʾilu fahuwa alladhī yasʾalu bikaffihi wayuẓhiru al-suʾāla bilisānihi, waʾammā al-maḥrūmu fahuwa al-muḥārafu alladhī ḥārafahu al-rizqu ʾayi inḥarafa ʿanhu, faqad ḥaramahu,

and exalted: “In their wealth is a claim for the petitioner and the deprived” (al-Dhāriyāt 51:19). He exalted said: “Eat from them and feed the contented poor person and the supplicant” (al-Ḥajj 22:36). He said, mighty and majestic: “Eat from them and feed the afflicted poor person” (al-Ḥajj 22:28). The petitioner asks with his hand and explicitly with his tongue. The deprived person is the unfortunate one from whom provision has turned aside and whom it has deprived.

وَقِيلَ: هُوَ الَّذِي لَا مَعْلُومَ لَهُ وَلَا كَسْبَ، قَدْ حُرِمَ التَّصَرُّفَ وَالتَّعَيُّشَ، وَأَمَّا الْقَانِعُ فَهُوَ الَّذِي يَقْعُدُ فِي بَيْتِهِ وَيَقْنَعُ بِمَا آتَاهُ اللَّهُ مِنْ غَيْرِ طَلَبٍ وَلَا تَعَرُّضٍ، وَقِيلَ: إِنَّ الْقُنُوعَ هُوَ وَصْفٌ مِنْ أَوْصَافِ الْمَسْأَلَةِ مِنْ غَيْرِ إِلْحَافٍ وَلَا إِلْحَاحٍ، وَهُوَ اِسْمٌ مِنَ الْأَضْدَادِ يَكُونُ الْقُنُوعُ الْعِفَّةَ وَالْكَفَّ وَيَكُونُ الْمَسْأَلَةَ،

waqīla: huwa alladhī lā maʿlūma lahu walā kasba, qad ḥurima al-taṣarrufa wa-al-taʿayyusha, waʾammā al-qāniʿu fahuwa alladhī yaqʿudu fī baytihi wayaqnaʿu bimā ʾātāhu Allāhu min ghayri ṭalabin walā taʿarruḍin, waqīla: ʾinna al-qunūʿa huwa waṣfun min ʾawṣāfi al-masʾalati min ghayri ʾilḥāfin walā ʾilḥāḥin, wahuwa ismun mina al-ʾaḍdādi yakūnu al-qunūʿu al-ʿiffata wa-al-kaffa wayakūnu al-masʾalata,

Another explanation is that he has neither a fixed income nor earnings, being deprived of opportunities to work and make a living. The qāniʿ is someone who stays at home, content with what God gives him, neither seeking nor putting himself forward. It is also said that qunūʿ describes asking without importunity or insistence. The word belongs to the class of contronyms: it can mean restraint and abstention, and it can also mean asking.

وَأَمَّا الْمُعْتَرُّ فَهُوَ الَّذِي يُعَرِّضُ بِالسُّؤَالِ وَلَا يُصَرِّحُ تَحْمِلُهُ الْحَاجَةُ عَلَى التَّعْرِيضِ، وَيُوقِفُهُ الْحَيَاءُ عَنِ التَّصْرِيحِ، وَأَمَّا الْبَائِسُ فَهُوَ الَّذِي بِهِ بُؤْسٌ وَشِدَّةٌ مِنْ مَرَضٍ أَوْ بَرْدٍ أَوْ عَضْبٍ وَزَمَانَةٍ، ثُمَّ إِنَّ اللَّهَ تَعَالَى قَدْ فَضَّلَ بَيْنَ الْفُقَرَاءِ وَالْمَسَاكِينِ فَقَالَ أَهْلُ الْعِلْمِ: الْفَقِيرُ الَّذِي لَا يَسْأَلُ، وَالْمِسْكِينُ السَّائِلُ،

waʾammā al-muʿtarru fahuwa alladhī yuʿarriḍu bi-al-suʾāli walā yuṣarriḥu taḥmiluhu al-ḥājatu ʿalā al-taʿrīḍi, wayūqifuhu al-ḥayāʾu ʿani al-taṣrīḥi, waʾammā al-bāʾisu fahuwa alladhī bihi buʾsun washiddatun min maraḍin ʾaw bardin ʾaw ʿaḍbin wazamānatin, thumma ʾinna Allāha taʿālā qad faḍḍala bayna al-fuqarāʾi wa-al-masākīni faqāla ʾahlu al-ʿilmi: al-faqīru alladhī lā yasʾalu, wa-al-miskīnu al-sāʾilu,

The muʿtarr hints at asking without stating it outright: need drives him to hint, while modesty prevents explicit speech. The bāʾis suffers distress and hardship from illness, cold, loss of a limb, or chronic disability. God exalted has also distinguished between the faqīr and the miskīn, the poor and the destitute. Scholars have said that the faqīr does not ask, while the miskīn is a petitioner.

وَقِيلَ: الْفَقِيرُ الْمُحَارَفُ وَهُوَ الْمَحْرُومُ، وَالْمِسْكِينُ الَّذِي بِهِ زَمَانَةٌ، وَاِشْتِقَاقُهُ مِنَ السُّكُونِ، أَيْ فَقَدْ أَسْكَنَهُ الْفَقْرُ لَمَّا سَكَنَهُ وَأَقَلَّ حَرَكَتَهُ؛ وَهَذِهِ أَوْصَافٌ، يُقَالُ: قَدْ تَمَسْكَنَ الرَّجُلُ وَسَكَنَ، كَمَا يُقَالُ: تَمَدْرَعَ وَتَدَرَّعَ إِذَا لَبِسَ مِدْرَعَةً، فَكَذَلِكَ الْفَقِيرُ إِذَا كَانَتِ الْمَسْأَلَةُ لِبْسَةً لَهُ، وَأَهْلُ اللُّغَةِ مُخْتَلِفُونَ فِيهِمَا،

waqīla: al-faqīru al-muḥārafu wahuwa al-maḥrūmu, wa-al-miskīnu alladhī bihi zamānatun, wa-shtiqāquhu mina al-sukūni, ʾay faqad ʾaskanahu al-faqru lammā sakanahu waʾaqalla ḥarakatahu; wa-hādhihi ʾawṣāfun, yuqālu: qad tamaskana al-rajulu wasakana, kamā yuqālu: tamadraʿa watadarraʿa ʾidhā labisa midraʿatan, fa-kadhālika al-faqīru ʾidhā kānati al-masʾalatu libsatan lahu, waʾahlu al-lughati mukhtalifūna fīhimā,

It is also said that the faqīr is the unfortunate, deprived person, while the miskīn has a chronic disability. The latter term derives from stillness: poverty has immobilized him, settling upon him and reducing his movement. These are descriptions. One says tamaskana or sakana of a man, as one says tamadraʿa or tadarraʿa when he puts on a tunic. So too the poor person when begging becomes his garb. Lexicographers disagree about the two terms.

قَالَ بَعْضُهُمْ: الْمِسْكِينُ أَسْوَأُ حَالًا مِنَ الْفَقِيرِ لِأَنَّ اللَّهَ تَعَالَى قَالَ: (أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ) الْبَلَدُ: 16، فَهُوَ الَّذِي لَا شَيْءَ لَهُ، قَدْ لَصِقَ بِالتُّرَابِ مِنَ الْجَهْدِ، وَذَهَبَ إِلَى هَذَا الْقَوْلِ يَعْقُوبُ بْنُ السِّكِّيتِ وَمَالَ إِلَيْهِ يُونُسُ بْنُ حَبِيبٍ، وَقَالَ: قُلْتُ مَرَّةً لِأَعْرَابِيٍّ: أَفَقِيرٌ أَنْتَ؟ فَقَالَ: لَا وَاللَّهِ بَلْ مِسْكِينٌ أَسْوَأُ حَالًا مِنَ الْفَقِيرِ،

qāla baʿḍuhum: al-miskīnu ʾaswaʾu ḥālan mina al-faqīri liʾanna Allāha taʿālā qāla: (ʾaw miskīnan dhā matrabatin) al-baladu: 16, fahuwa alladhī lā shayʾa lahu, qad laṣiqa bi-al-turābi mina al-jahdi, wadhahaba ʾilā hādhā al-qawli yaʿqūbu bnu al-sikkīti wamāla ʾilayhi yūnusu bnu ḥabībin, waqāla: qultu marratan liʾaʿrābiyyin: ʾafaqīrun ʾanta? faqāla: lā wa-Allāhi bal miskīnun ʾaswaʾu ḥālan mina al-faqīri,

Some say the miskīn is worse off than the faqīr, because God exalted said, “Or a destitute person lying in the dust” (al-Balad 90:16). He has nothing and is pressed to the ground by hardship. Yaʿqūb ibn al-Sikkīt held this view, and Yūnus ibn Ḥabīb favored it. He said: “I once asked a Bedouin, ‘Are you a faqīr?’ He answered, ‘No, by God. I am a miskīn, worse off than a faqīr.’”

وَبَعْضُهُمْ يُؤَوِّلُهُ عَلَى غَيْرِ هَذَا فَيَقُولُ: ذَا مَتْرَبَةٍ مِنَ الْغِنَى، يُقَالُ: أَتْرَبَ الرَّجُلُ إِذَا اِسْتَغْنَى فَهُوَ مُتْرِبٌ مِنَ الْمَالِ؛ أَيْ قَدْ كَانَ مُتْرِبًا غَنِيًّا مِنْ أَهْلِ النِّعَمِ، ثُمَّ اِفْتَقَرَ فَهَذَا أَفْضَلُ مَنْ أُعْطِيَ. وَقَالَ بَعْضُ أَهْلِ اللُّغَةِ فِي قَوْلِهِ تَعَالَى: ذَا مَتْرَبَةٍ، دَلِيلٌ أَنَّ الْمِسْكِينَ أَحْسَنُ حَالًا،

wabaʿḍuhum yuʾawwiluhu ʿalā ghayri hādhā fayaqūlu: dhā matrabatin mina al-ghinā, yuqālu: ʾatraba al-rajulu ʾidhā istaghnā fahuwa mutribun mina al-māli; ʾay qad kāna mutriban ghaniyyan min ʾahli al-niʿami, thumma iftaqara fa-hādhā ʾafḍalu man ʾuʿṭiya. waqāla baʿḍu ʾahli al-lughati fī qawlihi taʿālā: dhā matrabatin, dalīlun ʾanna al-miskīna ʾaḥsanu ḥālan,

Others interpret it differently, deriving “possessed of matraba” from wealth. A man is said to have atraba when he becomes wealthy, and is thus mutrib through wealth: he formerly had abundant riches and blessings, then became poor. Such a person is especially worthy of receiving. Some lexicographers say that His exalted words, “possessed of matraba,” indicate that the miskīn is generally better off.

قَالَ: إِنَّ اللَّهَ تَعَالَى لَمَّا نَعَتَهُ بِهَذَا خَاصَّةً عَلِمْتَ أَنَّهُ لَيْسَ كُلُّ مِسْكِينٍ بِهَذَا النَّعْتِ، أَلَا تَرَى أَنَّكَ إِذَا قُلْتَ: اِشْتَرَيْتُ ثَوْبًا ذَا عَلَمٍ نَعَتَّهُ بِهَذَا النَّعْتِ، لِأَنَّهُ لَيْسَ كُلُّ ثَوْبٍ لَهُ عَلَمٌ، فَكَذَلِكَ الْمِسْكِينُ الْأَغْلَبُ عَلَيْهِ أَنْ يَكُونَ لَهُ شَيْءٌ، فَلَمَّا كَانَ هَذَا الْمِسْكِينُ مُخَالِفًا لِسَائِرِ الْمَسَاكِينِ بَيَّنَ اللَّهُ تَعَالَى نَعْتَهُ؛

qāla: ʾinna Allāha taʿālā lammā naʿatahu bi-hādhā khāṣṣatan ʿalimta ʾannahu laysa kullu miskīnin bi-hādhā al-naʿti, ʾalā tarā ʾannaka ʾidhā qulta: ishtaraytu thawban dhā ʿalamin naʿattahu bi-hādhā al-naʿti, liʾannahu laysa kullu thawbin lahu ʿalamun, fa-kadhālika al-miskīnu al-ʾaghlabu ʿalayhi ʾan yakūna lahu shayʾun, falammā kāna hādhā al-miskīnu mukhālifan lisāʾiri al-masākīni bayyana Allāhu taʿālā naʿtahu;

He explained: “When God exalted specifically qualified him in this way, you knew that not every miskīn has this quality. If you say, ‘I bought a garment with a stripe,’ you give it that description because not every garment has a stripe. Similarly, a miskīn generally has something. Since this particular miskīn differed from the others, God exalted specified his description.”

وَبِهَذَا الْمَعْنَى اِسْتَدَلَّ أَهْلُ الْعِرَاقِ مِنَ الْفُقَهَاءِ أَنَّ اللَّمْسَ هُوَ الْجِمَاعُ بِقَوْلِهِ تَعَالَى: (فَلَمَسُوهُ بِأَيْدِيهِمْ) الْأَنْعَامُ: 7، أَنَّ اللَّمْسَ يَكُونُ بِغَيْرِ الْيَدِ وَهُوَ الْجِمَاعُ، فَلَمَّا قَالَ: بِأَيْدِيهِمْ خَصَّ بِهِ هَذَا الْمَعْنَى فَرَدُّوهُ عَلَى مَنِ اِحْتَجَّ بِهِ مِنْ عُلَمَاءِ الْحِجَازِ فِي قَوْلِهِمْ: اللَّمْسُ بِالْيَدِ، وَقَالَ آخَرُونَ: بَلِ الْفَقِيرُ أَسْوَأُ حَالًا مِنَ الْمِسْكِينِ، لِأَنَّ الْمِسْكِينَ يَكُونُ لَهُ الشَّيْءُ وَالْفَقِيرُ لَا شَيْءَ لَهُ، قَالَ اللَّهُ تَعَالَى فِي أَصْحَابِ السَّفِينَةِ: (فَكَانَتْ لِمَسَاكِينَ يَعْمَلُونَ فِي الْبَحْرِ)

wabi-hādhā al-maʿnā istadalla ʾahlu al-ʿirāqi mina al-fuqahāʾi ʾanna al-lamsa huwa al-jimāʿu biqawlihi taʿālā: (falamasūhu biʾaydīhim) al-ʾanʿāmu: 7, ʾanna al-lamsa yakūnu bighayri al-yadi wahuwa al-jimāʿu, falammā qāla: biʾaydīhim khaṣṣa bihi hādhā al-maʿnā faraddūhu ʿalā mani iḥtajja bihi min ʿulamāʾi al-ḥijāzi fī qawlihim: al-lamsu bi-al-yadi, waqāla ʾākharūna: bali al-faqīru ʾaswaʾu ḥālan mina al-miskīni, liʾanna al-miskīna yakūnu lahu al-shayʾu wa-al-faqīru lā shayʾa lahu, qāla Allāhu taʿālā fī ʾaṣḥābi al-safīnati: (fakānat limasākīna yaʿmalūna fī al-baḥri)

By this reasoning Iraqi jurists argued from His exalted words, “And touched it with their hands” (al-Anʿām 6:7) that “touching” can mean intercourse, a touching without the hand: specifying “with their hands” restricts this instance to that meaning. They turned the verse against Ḥijāzī scholars who cited it to make touching mean hand contact. Others said the faqīr is worse off than the miskīn, because the latter has something and the former nothing. God exalted said of the boat’s owners: “It belonged to poor people working at sea”

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ١٨٥

al-juzʾu al-thānī, al-ṣafḥatu 185

Volume Two, page 185

الْكَهْفُ: 79، فَأَخْبَرَ أَنَّ لَهُمْ سَفِينَةً وَهِيَ تُسَاوِي جُمْلَةً وَقَالُوا: سُمِّيَ فَقِيرًا لِأَنَّهُ نُزِعَتْ فَقْرَةٌ مِنْ ظَهْرِهِ فَاِنْقَطَعَ صُلْبُهُ مِنْ شِدَّةِ الْفَقْرِ فَهُوَ مَأْخُوذٌ مِنْ فَقَارِ الظَّهْرِ، وَمَالَ إِلَى هَذَا الْقَوْلِ الْأَصْمَعِيُّ وَهُوَ عِنْدِي كَذَلِكَ مِنْ قِبَلِ أَنَّ اللَّهَ تَعَالَى قَدَّمَهُ عَلَى الْأَصْنَافِ الثَّمَانِيَةِ الَّتِي جَعَلَ لَهُمُ الصَّدَقَةَ فَبَدَأَ بِهِ فَدَلَّ عَلَى أَنَّهُ هُوَ الْأَحْوَجُ فَالْأَحْوَجُ أَوِ الْأَفْضَلُ فَالْأَفْضَلُ،

al-kahfu: 79, faʾakhbara ʾanna lahum safīnatan wahiya tusāwī jumlatan waqālū: summiya faqīran liʾannahu nuziʿat faqratun min ẓahrihi fa-nqaṭaʿa ṣulbuhu min shiddati al-faqri fahuwa maʾkhūdhun min faqāri al-ẓahri, wamāla ʾilā hādhā al-qawli al-ʾaṣmaʿiyyu wahuwa ʿindī kadhālika min qibali ʾanna Allāha taʿālā qaddamahu ʿalā al-ʾaṣnāfi al-thamāniyati allatī jaʿala lahumu al-ṣadaqata fabadaʾa bihi fadalla ʿalā ʾannahu huwa al-ʾaḥwaju fa-al-ʾaḥwaju ʾawi al-ʾafḍalu fa-al-ʾafḍalu,

(al-Kahf 18:79). He thus stated that they owned a boat worth a substantial sum. They say faqīr is so named because a vertebra has been removed from his back, his spine broken by poverty’s severity; it derives from the spine’s vertebrae. Al-Aṣmaʿī favored this view, and I agree, because God exalted put him first among the eight categories entitled to charity. Beginning with him indicates priority by greatest need or greatest merit.

وَقَالَ قَوْمٌ: الْفَقِيرُ هُوَ الَّذِي يُعْرَفُ بِفَقْرِهِ لِظُهُورِ أَمْرِهِ، وَالْمِسْكِينُ هُوَ الَّذِي لَا يُفْطَنُ لَهُ وَلَا يُؤْبَهُ بِهِ لِتَخَفِّيهِ وَتَسَتُّرِهِ، وَقَدْ جَاءَتِ السُّنَّةُ بِوَصْفِ هَذَا، فِي الْخَبَرِ الْمَرْوِيِّ: لَيْسَ الْمِسْكِينُ الَّذِي تَرُدُّهُ الْكِسْرَةُ وَالْكِسْرَتَانِ وَالتَّمْرَةُ وَالتَّمْرَتَانِ إِنَّمَا الْمِسْكِينُ الْمُتَعَفِّفُ الَّذِي لَا يَسْأَلُ النَّاسَ وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقَ عَلَيْهِ.

waqāla qawmun: al-faqīru huwa alladhī yuʿrafu bifaqrihi liẓuhūri ʾamrihi, wa-al-miskīnu huwa alladhī lā yufṭanu lahu walā yuʾbahu bihi litakhaffīhi watasatturihi, waqad jāʾati al-sunnatu biwaṣfi hādhā, fī al-khabari al-marwiyyi: laysa al-miskīnu alladhī tarudduhu al-kisratu wa-al-kisratāni wa-al-tamratu wa-al-tamratāni ʾinnamā al-miskīnu al-mutaʿaffifu alladhī lā yasʾalu al-nāsa walā yufṭanu lahu fayutaṣaddaqa ʿalayhi.

Some say the faqīr is recognized as poor because his condition is apparent, while the miskīn goes unnoticed and unregarded because he conceals himself. The Sunna supplies this description in the transmitted report: “The miskīn is not the person turned away by one or two scraps of bread, or one or two dates. The miskīn is the self-restrained person who does not ask people and goes unnoticed, so that no charity is given him.”

وَقَدْ قَالَ بَعْضُ الْحُكَمَاءِ فِي مِثْلِ هَذَا، وَقَدْ سُئِلَ: أَيُّ الْأَشْيَاءِ أَشَدُّ؟ فَقَالَ: فَقِيرٌ فِي صُورَةِ غَنِيٍّ، وَقِيلَ لِحَكِيمٍ آخَرَ: مَا أَشَدُّ الْأَشْيَاءِ؟ قَالَ: مَنْ ذَهَبَ مَالُهُ وَبَقِيَتْ عَادَتُهُ، وَقَالَ الْفُقَهَاءُ: الْمِسْكِينُ الَّذِي لَهُ سَبَبٌ وَيَحْتَاجُ إِلَى أَكْثَرَ مِنْهُ لِضِيقِ مَكْسَبٍ أَوْ وُجُودِ عَيْلَةٍ؛ فَهَذَا أَيْضًا قَدْ وَرَدَتِ السُّنَّةُ بِفَقْرِهِ،

waqad qāla baʿḍu al-ḥukamāʾi fī mithli hādhā, waqad suʾila: ʾayyu al-ʾashyāʾi ʾashaddu? faqāla: faqīrun fī ṣūrati ghaniyyin, waqīla liḥakīmin ʾākhara: mā ʾashaddu al-ʾashyāʾi? qāla: man dhahaba māluhu wabaqiyat ʿādatuhu, waqāla al-fuqahāʾu: al-miskīnu alladhī lahu sababun wayaḥtāju ʾilā ʾakthara minhu liḍīqi maksabin ʾaw wujūdi ʿaylatin; fa-hādhā ʾayḍan qad waradati al-sunnatu bifaqrihi,

Asked what is hardest, a sage said of such a case: “A poor man in a rich man’s guise.” Another sage, asked the same question, answered: “Someone whose wealth is gone but whose habits remain.” Jurists say the miskīn has some means but needs more, because his earnings are narrow or he has dependents. The Sunna also recognizes this person’s poverty.

وَذُكِرَ فَضْلُهُ فِي الْحَدِيثِ الَّذِي جَاءَ أَنَّ اللَّهَ يُحِبُّ الْفَقِيرَ الْمُتَعَفِّفَ أَبَا الْعِيَالِ وَيُبْغِضُ السَّائِلَ الْمُلْحِفَ، وَفِي الْخَبَرِ الْآخَرِ: أَنَّ اللَّهَ تَعَالَى يُحِبُّ عَبْدَهُ الْمُؤْمِنَ الْمُحْتَرِفَ؛ وَكُلُّ هَذِهِ الْأَقْوَالِ صَحِيحَةٌ، فَالْأَفْضَلُ أَنْ تُوضَعَ الزَّكَاةُ فِي الْأَحْوَجِ فَالْأَحْوَجِ، وَالْأَفْضَلِ فَالْأَفْضَلِ، مِنْ أَهْلِ الْعِلْمِ بِاللَّهِ تَعَالَى، وَأَهْلِ الْمُعَامَلَةِ وَأَهْلِ الدِّينِ لِلَّهِ، الْمُنْقَطِعِينَ عَنْ أَهْلِ الدُّنْيَا، الْمَشْغُولِينَ بِتِجَارَةِ الْآخِرَةِ عَنْ تِجَارَاتِ الدُّنْيَا،

wadhukira faḍluhu fī al-ḥadīthi alladhī jāʾa ʾanna Allāha yuḥibbu al-faqīra al-mutaʿaffifa ʾabā al-ʿiyāli wayubghiḍu al-sāʾila al-mulḥifa, wafī al-khabari al-ʾākhari: ʾanna Allāha taʿālā yuḥibbu ʿabdahu al-muʾmina al-muḥtarifa; wakullu hādhihi al-ʾaqwāli ṣaḥīḥatun, fa-al-ʾafḍalu ʾan tūḍaʿa al-zakātu fī al-ʾaḥwaji fa-al-ʾaḥwaji, wa-al-ʾafḍali fa-al-ʾafḍali, min ʾahli al-ʿilmi bi-Allāhi taʿālā, waʾahli al-muʿāmalati waʾahli al-dīni li-llāhi, al-munqaṭiʿīna ʿan ʾahli al-dunyā, al-mashghūlīna bitijārati al-ʾākhirati ʿan tijārāti al-dunyā,

His merit is mentioned in the hadith: “God loves the poor, self-restrained father of dependents and hates the importunate beggar.” Another report says: “God exalted loves His believing servant who practices a trade.” All these statements are sound. It is best to give alms in order of greatest need and greatest merit among those who know God exalted, practice devotion, and sincerely serve His religion, withdrawing from worldly people and occupied with the hereafter’s commerce rather than worldly trades.

ثُمَّ فِي ذِي الْعِيَالِ بِقَدْرِ عِيَالِهِ بِمِقْدَارِ غِنَاهُ عَنْ حَاجَاتِهِ، فَيَكُونُ لَهُ بِعَدَدِهِمْ أُجُورُ أَمْثَالِهِ مِنَ الْمُنْفَرِدِينَ إِذْ هُمْ جَمَاعَةٌ، وَقَدْ كَانَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ يُعْطِي أَهْلَ الْبَيْتِ الْقَطِيعَ مِنَ الْغَنَمِ الْعَشَرَةَ فَمَا فَوْقَهَا، وَكَذَلِكَ فِي السُّنَّةِ، رَوَيْنَا عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ كَانَ يُعْطِي الْعَطَاءَ عَلَى قَدْرِ الْعَيْلَةِ، وَيُعْطِي الْمُتَأَهِّلَ ضِعْفَ مَا يُعْطِي الْعَزَبَ، وَيُعْطِي كُلَّ رَجُلٍ عَلَى قَدْرِ أَهْلِ بَيْتِهِ،

thumma fī dhī al-ʿiyāli biqadri ʿiyālihi bimiqdāri ghināhu ʿan ḥājātihi, fayakūnu lahu biʿadadihim ʾujūru ʾamthālihi mina al-munfaridīna ʾidh hum jamāʿatun, waqad kāna ʿumaru raḍiya Allāhu ʿanhu yuʿṭī ʾahla al-bayti al-qaṭīʿa mina al-ghanami al-ʿasharata famā fawqahā, wa-kadhālika fī al-sunnati, rawaynā ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama ʾannahu kāna yuʿṭī al-ʿaṭāʾa ʿalā qadri al-ʿaylati, wayuʿṭī al-mutaʾahhila ḍiʿfa mā yuʿṭī al-ʿazaba, wayuʿṭī kulla rajulin ʿalā qadri ʾahli baytihi,

Next comes a person with dependents, given according to their number and enough to free him from need. The donor receives as many rewards as for an equivalent number of individuals, since they are a group. ʿUmar, may God be pleased with him, would give a household a flock of ten or more sheep. Likewise, we have transmitted in the Sunna that the Messenger of God, may God bless him and grant him peace, gave according to dependents, giving a married man twice a bachelor’s amount, and each man according to his household.

وَحُدِّثْنَا عَنْ بَعْضِ هَذِهِ الطَّائِفَةِ قَالَ: صَحِبْنَا أَقْوَامًا كَانَ بِرُّهُمْ لَنَا الْأُلُوفَ مِنَ الدَّرَاهِمِ اِنْقَرَضُوا وَجَاءَ آخَرُونَ كَانَ بِرُّهُمْ لَنَا الْمِئِينَ، وَنَحْنُ بَيْنَ قَوْمٍ صِلَتُهُمْ لَنَا الْعَشَرَاتُ نَخَافُ أَنْ يَجِيءَ قَوْمٌ شَرٌّ مِنْ هَؤُلَاءِ، وَقَالَ بَعْضُ السَّلَفِ: رَأَيْنَا قَوْمًا مَا كَانُوا يَفْعَلُونَ، وَنَخَافُ أَنْ يَجِيءَ قَوْمٌ يَقُولُونَ وَلَا يَفْعَلُونَ،

waḥuddithnā ʿan baʿḍi hādhihi al-ṭāʾifati qāla: ṣaḥibnā ʾaqwāman kāna birruhum lanā al-ʾulūfa mina al-darāhimi inqaraḍū wajāʾa ʾākharūna kāna birruhum lanā al-miʾīna, wanaḥnu bayna qawmin ṣilatuhum lanā al-ʿasharātu nakhāfu ʾan yajīʾa qawmun sharrun min hāʾulāʾi, waqāla baʿḍu al-salafi: raʾaynā qawman mā kānū yafʿalūna, wanakhāfu ʾan yajīʾa qawmun yaqūlūna walā yafʿalūna,

We were told from a member of this community: “We kept company with people whose generosity to us was thousands of dirhams. They passed away, and others came whose generosity was hundreds. Now we live among people whose gifts are tens, and fear that worse will come.” One of the early generations said: “We saw people who did not act, and we fear that people will come who speak but do not act.”

وَإِنِ اِتَّفَقَ ذُو دِينٍ فِي عَيْلَةٍ مِنْ مَسَاكِينَ فَذَلِكَ غَنِيمَةُ الْمُتَّقِينَ، وَذَخِيرَةُ الْمُنْفِقِينَ، وَالْمَعْرُوفُ فِي مِثْلِهِ وَاقِعٌ فِي حَقِيقَتِهِ، وَسُئِلَ اِبْنُ عُمَرَ عَنْ جَهْدِ الْبَلَاءِ مَا هُوَ؟ فَقَالَ: كَثْرَةُ الْعِيَالِ وَقِلَّةُ الْمَالِ. وَقَدْ جَاءَ فِي الْخَبَرِ: لَا تَأْكُلْ إِلَّا طَعَامَ تَقِيٍّ وَلَا يَأْكُلْ طَعَامَكَ إِلَّا تَقِيٌّ، لِأَنَّ التَّقِيَّ تَسْتَعِينُ بِهِ عَلَى الْبِرِّ وَالتَّقْوَى فَيُشْرِكُهُ فِي قَصْدِهِ،

waʾini ittafaqa dhū dīnin fī ʿaylatin min masākīna fa-dhālika ghanīmatu al-muttaqīna, wadhakhīratu al-munfiqīna, wa-al-maʿrūfu fī mithlihi wāqiʿun fī ḥaqīqatihi, wasuʾila ibnu ʿumara ʿan jahdi al-balāʾi mā huwa? faqāla: kathratu al-ʿiyāli waqillatu al-māli. waqad jāʾa fī al-khabari: lā taʾkul ʾillā ṭaʿāma taqiyyin walā yaʾkul ṭaʿāmaka ʾillā taqiyyun, liʾanna al-taqiyya tastaʿīnu bihi ʿalā al-birri wa-al-taqwā fayushrikuhu fī qaṣdihi,

If a religious person with needy dependents is found, that is a prize for the God-fearing and a treasure for donors: kindness to such a person reaches its true place. Asked what constitutes extreme affliction, Ibn ʿUmar answered: “Many dependents and little wealth.” A report says: “Eat only a God-fearing person’s food, and let only a God-fearing person eat yours.” You seek the God-fearing person’s help in righteousness and piety, thereby giving him a share in the intention.

وَفِي الْخَبَرِ أَيْضًا: أَطْعِمُوا طَعَامَكُمُ الْأَتْقِيَاءَ وَأَوْلُوا مَعْرُوفَكُمُ الْمُؤْمِنِينَ، وَفِي لَفْظٍ آخَرَ: أَضِفْ بِطَعَامِكَ مَنْ تُحِبُّهُ لِلَّهِ تَعَالَى، وَيَنْبَغِي لِلْمُوقِنِ أَنْ يَكُونَ يَفْرَحُ وَيُسَرُّ بِقَبُولِ مَعْرُوفِهِ مِنَ الْأَتْقِيَاءِ، لِأَنَّ ذَلِكَ عَمَلُهُ، إِنْ لَمْ

wafī al-khabari ʾayḍan: ʾaṭʿimū ṭaʿāmakumu al-ʾatqiyāʾa waʾawlū maʿrūfakumu al-muʾminīna, wafī lafẓin ʾākhara: ʾaḍif biṭaʿāmika man tuḥibbuhu li-llāhi taʿālā, wayanbaghī li-l-mūqini ʾan yakūna yafraḥu wayusarru biqabūli maʿrūfihi mina al-ʾatqiyāʾi, liʾanna dhālika ʿamaluhu, ʾin lam

Another report says: “Feed the God-fearing your food and bestow your kindness upon believers.” Another wording says: “Entertain with your food someone you love for God exalted.” The person of certainty should rejoice and feel glad when the God-fearing accept his beneficence, for this is his work. If it is not

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ١٨٦

al-juzʾu al-thānī, al-ṣafḥatu 186

Volume Two, page 186

يَقْبَلْهُ مِنْهُ عَارِفٌ بِاللَّهِ تَعَالَى وَأَحْكَامِهِ، وَقَدْ رُدَّتْ عَلَيْهِ أَعْمَالُهُ، فَيَنْبَغِي أَنْ يَحْزَنَ بِرَدِّهَا عَلَيْهِ إِذْ كَانَ ذَلِكَ رَدًّا مِنَ اللَّهِ تَعَالَى لَهُ، وَمَنْ وَصَلَ فَقِيرًا بِمَعْرُوفٍ فَرَدَّهُ عَلَيْهِ فَعَظُمَ الْفَقِيرُ فِي عَيْنِهِ فَذَلِكَ يَدُلُّ عَلَى جَهْلِ الْمُعْطِي بِرَبِّهِ، لِأَنَّهُ لَوْ أَخَذَهَا فَأَسْقَطَ مَنْزِلَتَهُ عِنْدَهُ ثُمَّ أَخْرَجَهَا سِرًّا إِلَى مَنْ هُوَ أَحْوَجُ إِلَيْهَا مِنْهُ كَانَ بِذَلِكَ فَاضِلًا،

yaqbalhu minhu ʿārifun bi-Allāhi taʿālā waʾaḥkāmihi, waqad ruddat ʿalayhi ʾaʿmāluhu, fayanbaghī ʾan yaḥzana biraddihā ʿalayhi ʾidh kāna dhālika raddan mina Allāhi taʿālā lahu, waman waṣala faqīran bimaʿrūfin faraddahu ʿalayhi faʿaẓuma al-faqīru fī ʿaynihi fa-dhālika yadullu ʿalā jahli al-muʿṭī birabbihi, liʾannahu law ʾakhadhahā faʾasqaṭa manzilatahu ʿindahu thumma ʾakhrajahā sirran ʾilā man huwa ʾaḥwaju ʾilayhā minhu kāna bi-dhālika fāḍilan,

accepted from him by someone who knows God exalted and His rulings, then his works have been returned to him. He ought to grieve over their return, since it is a rejection from God exalted. If someone gives a poor man a gift, the man returns it, and consequently rises in the giver’s esteem, this shows the giver’s ignorance of his Lord. Had the poor man accepted it, thereby lowering his standing with the giver, then secretly passed it to someone needier, he would have acted virtuously.

وَمَنْ رَدَّ عَلَيْهِ فَقِيرٌ بِرَّهُ فَلَمْ يُحْزِنْهُ ذَلِكَ أَوْ سَرَّهُ، ذَلِكَ دَلَّ عَلَى ضَعْفِ نِيَّتِهِ فِي الْإِخْرَاجِ وَقِلَّةِ إِخْلَاصِهِ بِمَعْرُوفِهِ، لِأَنَّ الصَّادِقَ يَسُوءُهُ رَدُّ مَعْرُوفِهِ إِلَيْهِ وَيُحْزِنُهُ، وَيَنْبَغِي أَنْ لَا يَتَمَلَّكَ ذَلِكَ إِنْ رَدَّهُ عَلَيْهِ بَلْ يَدْفَعَهُ إِلَى فَقِيرٍ آخَرَ، لِأَنَّهُ قَدْ أَخْرَجَهُ لِلَّهِ تَعَالَى، فَلَا يَرْجِعْ فِيهِ، وَالْفُقَرَاءُ شُرَكَاءُ فِي الْعَطَاءِ يُرَدُّ عَلَيْهِمْ مِنْ بَعْضِهِمْ إِلَى بَعْضٍ،

waman radda ʿalayhi faqīrun birrahu falam yuḥzinhu dhālika ʾaw sarrahu, dhālika dalla ʿalā ḍaʿfi niyyatihi fī al-ʾikhrāji waqillati ʾikhlāṣihi bimaʿrūfihi, liʾanna al-ṣādiqa yasūʾuhu raddu maʿrūfihi ʾilayhi wayuḥzinuhu, wayanbaghī ʾan lā yatamallaka dhālika ʾin raddahu ʿalayhi bal yadfaʿahu ʾilā faqīrin ʾākhara, liʾannahu qad ʾakhrajahu li-llāhi taʿālā, falā yarjiʿ fīhi, wa-al-fuqarāʾu shurakāʾu fī al-ʿaṭāʾi yuraddu ʿalayhim min baʿḍihim ʾilā baʿḍin,

If a poor person returns someone’s beneficence and this does not grieve him, or even pleases him, it shows weak intention in giving and little sincerity in his kindness: the truthful person is distressed and saddened by its return. He should not reclaim ownership if it is returned, but give it to another poor person, since he has already set it aside for God exalted and should not take it back. The poor share in the gift, which may be redirected from one to another.

وَكَذَلِكَ إِنْ أَخْرَجَ صَدَقَةً بِاِسْمِ فَقِيرٍ بِعَيْنِهِ لِيُعْطِيَهُ إِيَّاهَا فَصَادَفَ غَيْرَهُ فَذَكَرَ مَنْ هُوَ أَحْوَجُ مِنْهُ أَوْ أَفْضَلُ وَوَافَقَ طَالِبًا إِلَيْهِ فِي حَقٍّ عَلَيْهِ فَلَا بَأْسَ أَنْ يَدْفَعَهَا إِلَى مَنْ يَدْفَعُهَا إِلَى الثَّانِي مَا لَمْ تَخْرُجْ عَنْ يَدِهِ، أَوْ يَكُونَ قَدْ وَعَدَهُ بِهَا، وَكَذَلِكَ إِنْ دَفَعَهَا إِلَى مَنْ يَدْفَعُهَا إِلَى فَقِيرٍ بِعَيْنِهِ ثُمَّ رَأَى مَنْ أَثَرَ فِي قَلْبِهِ وَأَحْوَجَ مِنْهُ،

wa-kadhālika ʾin ʾakhraja ṣadaqatan bi-smi faqīrin biʿaynihi liyuʿṭiyahu ʾiyyāhā faṣādafa ghayrahu fadhakara man huwa ʾaḥwaju minhu ʾaw ʾafḍalu wawāfaqa ṭāliban ʾilayhi fī ḥaqqin ʿalayhi falā baʾsa ʾan yadfaʿahā ʾilā man yadfaʿuhā ʾilā al-thānī mā lam takhruj ʿan yadihi, ʾaw yakūna qad waʿadahu bihā, wa-kadhālika ʾin dafaʿahā ʾilā man yadfaʿuhā ʾilā faqīrin biʿaynihi thumma raʾā man ʾathara fī qalbihi waʾaḥwaja minhu,

Likewise, if he sets aside charity for a particular poor person but encounters another, remembers someone needier or better, or meets someone petitioning him about a claim upon him, there is no harm in giving it to someone who will deliver it to the second recipient, provided it has not left his hand or been promised to the first. Similarly, if he entrusts it to someone to deliver to a specified poor person, then sees someone who affects his heart and is needier,

فَلَهُ أَنْ يَسْتَرْجِعَهَا مِنَ الْمَأْمُورِ وَيَدْفَعَهَا إِلَيْهِ، مَا لَمْ يَكُنْ قَدْ نَفَّذَهَا أَوْ أَعْلَمَهُ بِهَا، وَيَنْبَغِي أَنْ يَسْتَبْشِرَ بِقَبُولِ الْعَارِفِينَ مَعْرُوفَهُ، لِأَنَّ ذَلِكَ قَبُولٌ مِنَ اللَّهِ تَعَالَى لِعَمَلِهِ، إِذْ كَانَ الْعَارِفُ بِاللَّهِ تَعَالَى وَأَيَّامِهِ يَتَصَرَّفُ عَنِ اللَّهِ تَعَالَى فِي الْأَفْعَالِ، كَمَا أَنَّهُ يَنْطِقُ عَنْهُ فِي الْمَقَالِ، وَلَيْسَ قَبُولُهُ مِنْهُ كَقَبُولِ غَيْرِهِ وَلَا رَدُّهُ عَلَيْهِ كَرَدِّ غَيْرِهِ،

falahu ʾan yastarjiʿahā mina al-maʾmūri wayadfaʿahā ʾilayhi, mā lam yakun qad naffadhahā ʾaw ʾaʿlamahu bihā, wayanbaghī ʾan yastabshira biqabūli al-ʿārifīna maʿrūfahu, liʾanna dhālika qabūlun mina Allāhi taʿālā liʿamalihi, ʾidh kāna al-ʿārifu bi-Allāhi taʿālā waʾayyāmihi yataṣarrafu ʿani Allāhi taʿālā fī al-ʾafʿāli, kamā ʾannahu yanṭiqu ʿanhu fī al-maqāli, walaysa qabūluhu minhu kaqabūli ghayrihi walā radduhu ʿalayhi karaddi ghayrihi,

he may retrieve it from the person commissioned and give it to him, provided it has not been delivered or the intended recipient informed. He should rejoice when the knowers accept his kindness, since that is God exalted’s acceptance of his work. The knower of God exalted and His days acts on behalf of God exalted in deeds, just as he speaks on His behalf in words. His acceptance is unlike another’s acceptance, and his refusal unlike another’s refusal.

إِذْ كَانَ الشَّاهِدُ فِيهِ مِنَ اللَّهِ سُبْحَانَهُ أَقْوَى وَأَعْلَى مِنَ الشَّاهِدِ فِي غَيْرِهِ وَلِمَا هُوَ إِلَى التَّوْفِيقِ وَالْعِصْمَةِ أَقْرَبُ مِمَّا سِوَاهُ مِنَ الْفُقَرَاءِ. حَدَّثَنِي بَعْضُ إِخْوَانِي: أَنَّ فَقِيرًا بِمَكَّةَ رَدَّ عَلَى بَعْضِ الْأَغْنِيَاءِ مَعْرُوفَهُ فَأَخَذَ يَبْكِي، فَقَالَ: أَلَيْسَ هَذَا عَمَلِي قَدْ رُدَّ عَلَيَّ؟ قِيلَ لَهُ: فَإِنَّ غَيْرَهُ يَقْبَلُهُ، فَقَالَ: مِنْ أَيْنَ لِي مِثْلُ هَذِهِ الْعَيْنِ؟

ʾidh kāna al-shāhidu fīhi mina Allāhi subḥānahu ʾaqwā waʾaʿlā mina al-shāhidi fī ghayrihi walimā huwa ʾilā al-tawfīqi wa-al-ʿiṣmati ʾaqrabu mimmā siwāhu mina al-fuqarāʾi. ḥaddathanī baʿḍu ʾikhwānī: ʾanna faqīran bimakkata radda ʿalā baʿḍi al-ʾaghniyāʾi maʿrūfahu faʾakhadha yabkī, faqāla: ʾalaysa hādhā ʿamalī qad rudda ʿalayya? qīla lahu: faʾinna ghayrahu yaqbaluhu, faqāla: min ʾayna lī mithlu hādhihi al-ʿayni?

For the witness from God, glorified, within him is stronger and higher than the witness in another, and he is closer to divine assistance and protection than other poor people. One of my brothers told me that a poor man in Mecca returned a rich man’s gift, and the latter began weeping: “Is this not my work being returned to me?” He was told, “Someone else will accept it.” He answered: “Where can I find another eye like this one?”

وَهَذَا كَمَا قَالَ، لِأَنَّ الْمُؤْمِنَ يَنْظُرُ بِعَيْنِ الْيَقِينِ وَنُورِ اللَّهِ تَعَالَى، فَرَدُّهُ عَنِ اللَّهِ تَعَالَى، كَمَا قَالَ تَعَالَى: (وَيَتْلُوهُ شَاهِدٌ مِنْهُ) هُودٌ: 17، وَالْجَاهِلُ يَتَصَرَّفُ بِهَوَاهُ عَنْ نَفْسِهِ فَرَدُّهُ كَقَبُولِهِ، لِأَنَّهُ يَأْخُذُهُ لِنَفْسِهِ، وَيَرُدُّ بِنَفْسِهِ، وَالْعَارِفُ إِنْ أَخَذَ فَبِرَبٍّ، وَإِنْ رَدَّ فَعَنْ رَبٍّ تَعَالَى، وَلْيَزْدَدْ فِي عَيْنِهِ مَنْ قَبِلَ مِنْهُ مَعْرُوفَهُ نُبْلًا وَجَلَالَةً،

wa-hādhā kamā qāla, liʾanna al-muʾmina yanẓuru biʿayni al-yaqīni wanūri Allāhi taʿālā, faradduhu ʿani Allāhi taʿālā, kamā qāla taʿālā: (wayatlūhu shāhidun minhu) hūdun: 17, wa-al-jāhilu yataṣarrafu bihawāhu ʿan nafsihi faradduhu kaqabūlihi, liʾannahu yaʾkhudhuhu linafsihi, wayaruddu binafsihi, wa-al-ʿārifu ʾin ʾakhadha fabirabbin, waʾin radda faʿan rabbin taʿālā, walyazdad fī ʿaynihi man qabila minhu maʿrūfahu nublan wajalālatan,

It is as he said: the believer looks with certainty’s eye and the light of God exalted, so his refusal comes from God exalted, as He exalted said: “And a witness from Him follows it” (Hūd 11:17). The ignorant person acts from himself through desire; his refusal is like his acceptance, since he takes for himself and refuses through himself. The knower, if he takes, takes through a Lord; if he refuses, refuses from a Lord exalted. Let the person accepting one’s beneficence increase in nobility and dignity in one’s eyes.

وَيَعْظُمْ فِي عَيْنِهِ مَحَبَّةً وَمَهَابَةً، لِأَنَّهُ قَدْ أَعَانَهُ عَلَى بِرِّهِ وَتَقْوَاهُ، وَأَكْرَمَهُ بِقَبُولِ جَدْوَاهُ، فَلْيَشْهَدْ ذَلِكَ نِعْمَةً مِنَ اللَّهِ تَعَالَى وَإِحْسَانًا مِنْهُ إِلَيْهِ، وَعَلَى الْعَبْدِ أَنْ يَجْتَهِدَ فِي طَلَبِ الْأَتْقِيَاءِ وَذَوِي الْحَاجَةِ مِنَ الْفُقَرَاءِ وَيَبْلُغَ غَايَةَ عِلْمِهِ بِذَلِكَ، فَإِنْ قَصُرَ عِلْمُهُ وَلَمْ تَنْفُذْ فِرَاسَتُهُ وَمَعْرِفَتُهُ فِي الْخُصُوصِ اِسْتَعَانَ بِعِلْمِ مَنْ هُوَ أَعْلَمُ مِنْهُ،

wayaʿẓum fī ʿaynihi maḥabbatan wamahābatan, liʾannahu qad ʾaʿānahu ʿalā birrihi wataqwāhu, waʾakramahu biqabūli jadwāhu, falyashhad dhālika niʿmatan mina Allāhi taʿālā waʾiḥsānan minhu ʾilayhi, waʿalā al-ʿabdi ʾan yajtahida fī ṭalabi al-ʾatqiyāʾi wadhawī al-ḥājati mina al-fuqarāʾi wayablugha ghāyata ʿilmihi bi-dhālika, faʾin qaṣura ʿilmuhu walam tanfudh firāsatuhu wamaʿrifatuhu fī al-khuṣūṣi istaʿāna biʿilmi man huwa ʾaʿlamu minhu,

Let him become more beloved and revered, for he has helped the giver in righteousness and God-consciousness and honored him by accepting his generosity. He should witness this as a blessing from God exalted and kindness from Him to him. The servant must strive to find the God-fearing and the needy poor, pursuing this to the limit of his knowledge. If his knowledge falls short and his discernment and understanding do not reach these particular people, he should seek help from someone more knowledgeable,

وَأَنْفَذُ نَظَرٍ، أَوْ أَعْرَفُ بِالصَّالِحِينَ وَأَهْلِ الْخَيْرِ مِنْهُ، مِمَّنْ يُوثَقُ بِدِينِهِ وَأَمَانَتِهِ مِنْ عُلَمَاءِ الْآخِرَةِ، لَا مِنْ عُلَمَاءِ الدُّنْيَا، وَعُلَمَاءُ الْآخِرَةِ هُمُ الزَّاهِدُونَ فِي الدُّنْيَا، الْوَرِعُونَ عَنِ التَّكَاثُرِ مِنْهَا، فَإِنَّ حُبَّ الدُّنْيَا غَامِضٌ قَدْ هَلَكَ فِيهِ خَلْقٌ كَثِيرٌ لَمْ يَنْجُ مِنْهُ إِلَّا الْعُلَمَاءُ، وَلَمْ

waʾanfadhu naẓarin, ʾaw ʾaʿrafu bi-al-ṣāliḥīna waʾahli al-khayri minhu, mimman yūthaqu bidīnihi waʾamānatihi min ʿulamāʾi al-ʾākhirati, lā min ʿulamāʾi al-dunyā, waʿulamāʾu al-ʾākhirati humu al-zāhidūna fī al-dunyā, al-wariʿūna ʿani al-takāthuri minhā, faʾinna ḥubba al-dunyā ghāmiḍun qad halaka fīhi khalqun kathīrun lam yanju minhu ʾillā al-ʿulamāʾu, walam

of keener insight, or better acquainted with the righteous and good, whose religion and trustworthiness are reliable: a scholar of the hereafter, not a worldly scholar. Scholars of the hereafter renounce worldly life and scrupulously avoid accumulating its possessions. Love of the world is subtle; many creatures have perished in it, and only scholars have escaped. Nor have any

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ١٨٧

al-juzʾu al-thānī, al-ṣafḥatu 187

Volume Two, page 187

يَسْلَمْ مِنَ الدُّنْيَا إِلَّا الْمُتَحَقِّقُونَ بِالْعِلْمِ وَالْيَقِينِ؛ وَهُمُ الْمُتَقَلِّلُونَ مِنَ الدُّنْيَا، وَقَدْ قَالَ اللَّهُ تَعَالَى: (وَتَثْبِيتًا مِنْ أَنْفُسِهِمْ) الْبَقَرَةُ: 265، أَيْ يَقِينًا، يَعْنِي أَنَّهُمْ يَتَثَبَّتُونَ فِي صَدَقَاتِهِمْ أَنْ لَا يَضَعُوهَا إِلَّا فِي يَقِينٍ يَسْتَرْوِحُ إِلَيْهِ الْقَلْبُ وَتَطْمَئِنُّ بِهِ النَّفْسُ، وَقَدْ كَانَ بَعْضُ الْعُلَمَاءِ يُؤْثِرُ بِالْعَطَاءِ فُقَرَاءَ الصُّوفِيَّةِ دُونَ غَيْرِهِمْ فَقِيلَ لَهُ: لَوْ عَمَّمْتَ بِمَعْرُوفِكَ جَمِيعَ الْفُقَرَاءِ؟

yaslam mina al-dunyā ʾillā al-mutaḥaqqiqūna bi-al-ʿilmi wa-al-yaqīni; wahumu al-mutaqallilūna mina al-dunyā, waqad qāla Allāhu taʿālā: (watathbītan min ʾanfusihim) al-baqaratu: 265, ʾay yaqīnan, yaʿnī ʾannahum yatathabbatūna fī ṣadaqātihim ʾan lā yaḍaʿūhā ʾillā fī yaqīnin yastarwiḥu ʾilayhi al-qalbu wataṭmaʾinnu bihi al-nafsu, waqad kāna baʿḍu al-ʿulamāʾi yuʾthiru bi-al-ʿaṭāʾi fuqarāʾa al-ṣūfiyyati dūna ghayrihim faqīla lahu: law ʿammamta bimaʿrūfika jamīʿa al-fuqarāʾi?

remained safe from the world except those firmly established in knowledge and certainty, who take little from it. God exalted said, “And to strengthen their own souls” (al-Baqara 2:265), meaning certainty: they ascertain where their charity goes, placing it only where certainty brings the heart ease and the self reassurance. One scholar favored poor Sufis over others in giving. He was asked: “Why not extend your kindness to all the poor?”

فَقَالَ: لَا أَفْعَلُ بَلْ أُؤْثِرُ هَؤُلَاءِ عَلَى غَيْرِهِمْ، قِيلَ: وَلِمَ؟ قَالَ: لِأَنَّ هَؤُلَاءِ هَمُّهُمُ اللَّهُ سُبْحَانَهُ وَتَعَالَى، فَإِذَا طَرَقَتْهُمْ فَاقَةٌ تَشَتَّتَ هَمُّ أَحَدِهِمْ فَلَأَنْ أَرُدَّ هِمَّةَ وَاحِدٍ إِلَى اللَّهِ تَعَالَى أَحَبُّ إِلَيَّ مِنْ أَنْ أُعْطِيَ أَلْفًا مِنْ غَيْرِهِمْ مِمَّنْ هَمُّهُ الدُّنْيَا، فَذُكِرَ هَذَا الْكَلَامُ لِأَبِي الْقَاسِمِ الْجُنَيْدِ فَاِسْتَحْسَنَهُ، وَقَالَ: هَذَا كَلَامُ وَلِيٍّ مِنْ أَوْلِيَاءِ اللَّهِ تَعَالَى،

faqāla: lā ʾafʿalu bal ʾuʾthiru hāʾulāʾi ʿalā ghayrihim, qīla: walima? qāla: liʾanna hāʾulāʾi hammuhumu Allāhu subḥānahu wataʿālā, faʾidhā ṭaraqathum fāqatun tashattata hammu ʾaḥadihim falaʾan ʾarudda himmata wāḥidin ʾilā Allāhi taʿālā ʾaḥabbu ʾilayya min ʾan ʾuʿṭiya ʾalfan min ghayrihim mimman hammuhu al-dunyā, fadhukira hādhā al-kalāmu liʾabī al-qāsimi al-junaydi fa-staḥsanahu, waqāla: hādhā kalāmu waliyyin min ʾawliyāʾi Allāhi taʿālā,

He answered: “I will not; I prefer these over others.” Asked why, he said: “Their concern is God, glorified and exalted. When poverty strikes, their attention is scattered. Restoring one person’s resolve toward God exalted is dearer to me than giving to a thousand others whose concern is the world.” These words were reported to Abū al-Qāsim al-Junayd, who approved them and said: “These are the words of one of God exalted’s friends.”

ثُمَّ قَالَ: مَا سَمِعْتُ مُنْذُ زَمَانٍ كَلَامًا أَحْسَنَ مِنْ هَذَا، وَبَلَغَنِي أَنَّ هَذَا الرَّجُلَ اِخْتَلَّ حَالُهُ فِي أَمْرِ الدُّنْيَا حَتَّى هَمَّ بِتَرْكِ الْحَانُوتِ فَوَجَّهَ إِلَيْهِ الْجُنَيْدُ بِمَالٍ كَانَ صُرِفَ إِلَيْهِ فَقَالَ: اِجْعَلْ هَذَا فِي بِضَاعَتِكَ وَلَا تَتْرُكِ الْحَانُوتَ، فَإِنَّ التِّجَارَةَ لَا تَضُرُّ مِثْلَكَ، وَيُقَالُ: إِنَّ هَذَا الرَّجُلَ كَانَ بَقَّالًا وَلَمْ يَكُنْ يَأْخُذُ مِنَ الْفُقَرَاءِ ثَمَنَ مَا يَبْتَاعُونَ مِنْهُ،

thumma qāla: mā samiʿtu mundhu zamānin kalāman ʾaḥsana min hādhā, wabalaghanī ʾanna hādhā al-rajula ikhtalla ḥāluhu fī ʾamri al-dunyā ḥattā hamma bitarki al-ḥānūti fawajjaha ʾilayhi al-junaydu bimālin kāna ṣurifa ʾilayhi faqāla: ijʿal hādhā fī biḍāʿatika walā tatruki al-ḥānūta, faʾinna al-tijārata lā taḍurru mithlaka, wayuqālu: ʾinna hādhā al-rajula kāna baqqālan walam yakun yaʾkhudhu mina al-fuqarāʾi thamana mā yabtāʿūna minhu,

He added: “I have heard nothing better for a long time.” I have heard that this man’s worldly circumstances deteriorated until he considered abandoning his shop. Al-Junayd sent him money that had been given to him, saying: “Put this into your stock and do not leave the shop. Trade does no harm to someone like you.” It is said that he was a grocer and did not charge poor people for what they bought from him.

وَأَمَّا اِبْنُ الْمُبَارَكِ رَحِمَهُ اللَّهُ تَعَالَى فَإِنَّهُ كَانَ يَجْعَلُ مَعْرُوفَهُ فِي أَهْلِ الْعِلْمِ خَاصَّةً، فَقِيلَ لَهُ: لَوْ عَمَّمْتَ بِهِ غَيْرَهُمْ، فَقَالَ: إِنِّي لَا أَعْرِفُ بَعْدَ مَقَامِ النُّبُوَّةِ أَفْضَلَ مِنْ مَقَامِ الْعُلَمَاءِ، فَإِذَا اِشْتَغَلَ قَلْبُ الْعَالِمِ بِالْحَاجَةِ أَوِ الْعَيْلَةِ لَمْ يَتَفَرَّغْ لِلْعِلْمِ، وَلَا يُقْبِلْ عَلَى تَعْلِيمِ النَّاسِ، فَرَأَيْتُ أَنْ أُعِينَهُمْ وَأَكْفِيَهُمْ حَاجَاتِهِمْ لِتَفْرُغَ قُلُوبُهُمْ لِلْعِلْمِ، وَيَنْشَطُوا لِتَعْلِيمِ النَّاسِ؛

waʾammā ibnu al-mubāraki raḥimahu Allāhu taʿālā faʾinnahu kāna yajʿalu maʿrūfahu fī ʾahli al-ʿilmi khāṣṣatan, faqīla lahu: law ʿammamta bihi ghayrahum, faqāla: ʾinnī lā ʾaʿrifu baʿda maqāmi al-nubuwwati ʾafḍala min maqāmi al-ʿulamāʾi, faʾidhā ishtaghala qalbu al-ʿālimi bi-al-ḥājati ʾawi al-ʿaylati lam yatafarragh li-l-ʿilmi, walā yuqbil ʿalā taʿlīmi al-nāsi, faraʾaytu ʾan ʾuʿīnahum waʾakfiyahum ḥājātihim litafrugha qulūbuhum li-l-ʿilmi, wayanshaṭū litaʿlīmi al-nāsi;

Ibn al-Mubārak, may God exalted have mercy on him, directed his beneficence especially toward scholars. Asked why he did not extend it to others, he replied: “After prophethood I know no station better than that of scholars. When a scholar’s heart is occupied by need or dependents, he cannot devote himself to knowledge or attend to teaching people. I therefore decided to help them and meet their needs, freeing their hearts for knowledge and giving them energy to teach.”

هَذَا طَرِيقُ السَّلَفِ الصَّالِحِ، وَالتَّوْفِيقُ مِنَ اللَّهِ تَعَالَى لِلْعَبْدِ فِي وَضْعِ صَدَقَتِهِ فِي الْأَفْضَلِ كَالتَّوْفِيقِ مِنْهُ إِطْعَامَ الْحَلَالِ الَّذِي فِي غَيْبِهِ يُوَفِّقُهُ لِأَوْلِيَائِهِ وَيَسْتَخْرِجُهُ لَهُمْ مِنْ عِلْمِهِ كَيْفَ شَاءَ بِقُدْرَتِهِ.

hādhā ṭarīqu al-salafi al-ṣāliḥi, wa-al-tawfīqu mina Allāhi taʿālā li-l-ʿabdi fī waḍʿi ṣadaqatihi fī al-ʾafḍali ka-al-tawfīqi minhu ʾiṭʿāma al-ḥalāli alladhī fī ghaybihi yuwaffiquhu liʾawliyāʾihi wayastakhrijuhu lahum min ʿilmihi kayfa shāʾa biqudratihi.

This is the way of the righteous early generations. God exalted’s assistance to a servant in directing his charity toward the best recipient is like His assistance in providing lawful food held within His unseen knowledge: He makes it available to His friends and brings it forth for them from His knowledge however He wills, by His power.

شَرْحُ رَابِعِ مَا بُنِيَ الْإِسْلَامُ عَلَيْهِ: وَهُوَ الصِّيَامُ

sharḥu rābiʿi mā buniya al-ʾislāmu ʿalayhi: wahuwa al-ṣiyāmu

An explanation of the fourth foundation on which Islam is built: fasting

ذِكْرُ فَرَائِضِ الصِّيَامِ

dhikru farāʾiḍi al-ṣiyāmi

The obligatory requirements of fasting

اِعْتِقَادُ الصَّوْمِ إِيجَابًا لِلَّهِ تَعَالَى عَلَيْهِ وَقُرْبَةً مِنْهُ إِلَيْهِ، وَإِخْلَاصًا بِهِ لَهُ، وَسُقُوطَ فَرْضٍ عَنْهُ، وَأَنْ يَجْتَنِبَ الْأَكْلَ وَالشُّرْبَ وَالْجِمَاعَ بَعْدَ طُلُوعِ الْفَجْرِ الثَّانِي، وَأَنْ يُتِمَّ الصِّيَامَ إِلَى سُقُوطِ قُرْصِ الشَّمْسِ، وَأَنْ لَا يَنْوِيَ فِي تَضَاعِيفِ النَّهَارِ الْخُرُوجَ مِنَ الصَّوْمِ.

iʿtiqādu al-ṣawmi ʾījāban li-llāhi taʿālā ʿalayhi waqurbatan minhu ʾilayhi, waʾikhlāṣan bihi lahu, wasuqūṭa farḍin ʿanhu, waʾan yajtaniba al-ʾakla wa-al-shurba wa-al-jimāʿa baʿda ṭulūʿi al-fajri al-thānī, waʾan yutimma al-ṣiyāma ʾilā suqūṭi qurṣi al-shamsi, waʾan lā yanwiya fī taḍāʿīfi al-nahāri al-khurūja mina al-ṣawmi.

They are intending the fast as an obligation imposed upon one by God exalted, a means of drawing near to Him, an act sincerely devoted to Him, and a discharge of one’s duty; abstaining from food, drink, and intercourse after the second dawn rises; completing the fast until the sun’s disk sets; and not intending to abandon the fast at any point during the day.

ذِكْرُ فَضَائِلِ الصَّوْمِ وَوَصْفِ الصَّائِمِينَ

dhikru faḍāʾili al-ṣawmi wawaṣfi al-ṣāʾimīna

The excellences of fasting and the description of those who fast

صَوْمُ الْخُصُوصِ حِفْظُ الْجَوَارِحِ السِّتِّ: غَضُّ الْبَصَرِ عَنِ الِاتِّسَاعِ فِي النَّظَرِ، وَصَوْنُ السَّمْعِ عَنِ الْإِصْغَاءِ إِلَى مُحَرَّمٍ، أَوِ الْوِزْرِ، أَوِ الْقُعُودِ، مَعَ أَهْلِ الْبَاطِلِ، وَحِفْظُ اللِّسَانِ عَنِ الْخَوْضِ فِيمَا لَا يَعْنِي جُمْلَةً مِمَّا إِنْ كُتِبَ عَنْهُ كَانَ عَلَيْهِ وَإِنْ حُفِظَ لَهُ لَمْ يَكُنْ لَهُ،

ṣawmu al-khuṣūṣi ḥifẓu al-jawāriḥi al-sitti: ghaḍḍu al-baṣari ʿani al-ittisāʿi fī al-naẓari, waṣawnu al-samʿi ʿani al-ʾiṣghāʾi ʾilā muḥarramin, ʾawi al-wizri, ʾawi al-quʿūdi, maʿa ʾahli al-bāṭili, waḥifẓu al-lisāni ʿani al-khawḍi fīmā lā yaʿnī jumlatan mimmā ʾin kutiba ʿanhu kāna ʿalayhi waʾin ḥufiẓa lahu lam yakun lahu,

The fast of the elect is guarding six faculties: lowering the gaze from ranging freely; protecting hearing from listening to forbidden things or sin, or from sitting with people of falsehood; and guarding the tongue from entering into any irrelevant talk, which, if recorded, counts against one, and, if preserved for one, brings no credit.

وَمُرَاعَاةُ الْقَلْبِ بِعُكُوفِ الْهَمِّ عَلَيْهِ، وَقَطْعِ الْخَوَاطِرِ وَالْأَفْكَارِ الَّتِي كَفَّ عَنْ فِعْلِهَا، وَتَرْكِ التَّمَنِّي الَّذِي لَا يُجْدِي، وَكَفُّ الْيَدِ عَنِ الْبَطْشِ إِلَى مُحَرَّمٍ مِنْ مَكْسَبٍ أَوْ فَاحِشَةٍ، وَحَبْسُ الرِّجْلِ

wamurāʿātu al-qalbi biʿukūfi al-hammi ʿalayhi, waqaṭʿi al-khawāṭiri wa-al-ʾafkāri allatī kaffa ʿan fiʿlihā, watarki al-tamannī alladhī lā yujdī, wakaffu al-yadi ʿani al-baṭshi ʾilā muḥarramin min maksabin ʾaw fāḥishatin, waḥabsu al-rijli

It also involves attending to the heart by concentrating one’s concern upon it, cutting off passing thoughts and ideas concerning acts one has abstained from, and abandoning fruitless wishing; restraining the hand from reaching toward forbidden earnings or an indecent act; and holding back the foot

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ١٨٨

al-juzʾu al-thānī, al-ṣafḥatu 188

Volume Two, page 188

عَنِ السَّعْيِ فِيمَا لَمْ يُؤْمَرْ بِهِ وَلَمْ يُنْدَبْ إِلَيْهِ مِنْ غَيْرِ أَعْمَالِ الْبِرِّ، فَمَنْ صَامَ تَطَوُّعًا بِهَذِهِ الْجَوَارِحِ السِّتِّ وَأَفْطَرَ بِجَارِحَتَيْنِ: الْأَكْلِ وَالشُّرْبِ وَالْجِمَاعِ؛ فَهُوَ عِنْدَ اللَّهِ تَعَالَى مِنَ الصَّائِمِينَ فِي الْفَضْلِ لِأَنَّهُ مِنَ الْمُوقِنِينَ الْحَافِظِينَ لِلْحُدُودِ، وَمَنْ أَفْطَرَ بِهَذِهِ السِّتِّ أَوْ بِبَعْضِهَا وَصَامَ بِجَارِحَتَيْنِ: الْبَطْنِ وَالْفَرْجِ، فَمَا ضَيَّعَ أَكْثَرُ مِمَّا حَفِظَ؛

ʿani al-saʿyi fīmā lam yuʾmar bihi walam yundab ʾilayhi min ghayri ʾaʿmāli al-birri, faman ṣāma taṭawwuʿan bi-hādhihi al-jawāriḥi al-sitti waʾafṭara bijāriḥatayni: al-ʾakli wa-al-shurbi wa-al-jimāʿi; fahuwa ʿinda Allāhi taʿālā mina al-ṣāʾimīna fī al-faḍli liʾannahu mina al-mūqinīna al-ḥāfiẓīna li-l-ḥudūdi, waman ʾafṭara bi-hādhihi al-sitti ʾaw bibaʿḍihā waṣāma bijāriḥatayni: al-baṭni wa-al-farji, famā ḍayyaʿa ʾaktharu mimmā ḥafiẓa;

from going about anything neither commanded nor recommended, outside righteous works. Whoever voluntarily fasts with these six faculties while breaking the fast through the two faculties involved in eating, drinking, and intercourse ranks with those who fast in excellence before God exalted, being among people of certainty who guard the limits. Whoever breaks the fast through these six, or some of them, while fasting with belly and genitals has neglected more than he has preserved.

فَهَذَا مُفْطِرٌ عِنْدَ الْعُلَمَاءِ صَائِمٌ عِنْدَ نَفْسِهِ، وَقَدْ قَالَ أَبُو الدَّرْدَاءِ: أَيَا حَبَّذَا نَوْمُ الْأَكْيَاسِ كَيْفَ يَعِيبُونَ قِيَامَ الْحَمْقَى وَصَوْمَهُمْ، وَلَذَرَّةٌ مِنْ تَقْوَى أَفْضَلُ مِنْ أَمْثَالِ الْجِبَالِ عِبَادَةً مِنَ الْمُغْتَرِّينَ، وَمَثَلُ مَنْ صَامَ عَنِ الْأَكْلِ وَأَفْطَرَ بِمُخَالَفَةِ الْأَمْرِ مِثْلُ مَسْحِ كُلِّ عُضْوٍ، فَصَلَاتُهُ مَرْدُودَةٌ عَلَيْهِ لِجَهْلِهِ،

fa-hādhā mufṭirun ʿinda al-ʿulamāʾi ṣāʾimun ʿinda nafsihi, waqad qāla ʾabū al-dardāʾi: ʾayā ḥabbadhā nawmu al-ʾakyāsi kayfa yaʿībūna qiyāma al-ḥamqā waṣawmahum, waladharratun min taqwā ʾafḍalu min ʾamthāli al-jibāli ʿibādatan mina al-mughtarrīna, wamathalu man ṣāma ʿani al-ʾakli waʾafṭara bimukhālafati al-ʾamri mithlu masḥi kulli ʿuḍwin, faṣalātuhu mardūdatun ʿalayhi lijahlihi,

Such a person has broken the fast in the scholars’ judgment, though he considers himself fasting. Abū al-Dardāʾ said: “How excellent the sleep of the intelligent! How it exposes the fools’ vigil and fasting! A speck of God-consciousness is better than mountains of worship from the deluded.” Someone who abstains from food but breaks his fast by disobeying the command is like [someone merely] wiping every limb: his prayer is rejected because of his ignorance.

وَمَثَلُ مَنْ أَفْطَرَ بِالْأَكْلِ وَالْجِمَاعِ وَصَامَ بِجَوَارِحِهِ عَنِ النَّهْيِ مِثْلُ مَنْ غَسَلَ كُلَّ عُضْوٍ مَرَّةً وَاحِدَةً وَصَلَّى، فَهُوَ تَارِكٌ لِلْفَضْلِ فِي الْعَدَدِ إِلَّا أَنَّهُ مُكَمِّلٌ لِلرِّضَى بِحُسْنِ الْعَمَلِ، فَصَلَاتُهُ مُتَقَبَّلَةٌ لِإِحْكَامِهِ لِلْأَصْلِ وَهُوَ مُفْطِرٌ لِلسَّعَةِ صَائِمٌ فِي الْفَضْلِ، وَمَثَلُ مَنْ صَامَ مِنَ الْأَكْلِ وَالْجِمَاعِ وَصَامَ بِجَوَارِحِهِ السِّتِّ عَنِ الْآثَامِ، كَمَثَلِ مَنْ غَسَلَ كُلَّ عُضْوٍ ثَلَاثًا ثَلَاثًا،

wamathalu man ʾafṭara bi-al-ʾakli wa-al-jimāʿi waṣāma bijawāriḥihi ʿani al-nahyi mithlu man ghasala kulla ʿuḍwin marratan wāḥidatan waṣallā, fahuwa tārikun li-l-faḍli fī al-ʿadadi ʾillā ʾannahu mukammilun li-l-riḍā biḥusni al-ʿamali, faṣalātuhu mutaqabbalatun liʾiḥkāmihi li-l-ʾaṣli wahuwa mufṭirun li-l-saʿati ṣāʾimun fī al-faḍli, wamathalu man ṣāma mina al-ʾakli wa-al-jimāʿi waṣāma bijawāriḥihi al-sitti ʿani al-ʾāthāmi, kamathali man ghasala kulla ʿuḍwin thalāthan thalāthan,

Someone who eats and has intercourse but makes his faculties abstain from forbidden acts is like one who washes each limb once and prays: he forgoes numerical excellence but completes what wins approval through good practice. His prayer is accepted because he has secured the foundation. He is not fasting under the permitted latitude, yet fasts in excellence. Someone who abstains from food and intercourse and makes all six faculties abstain from sins resembles one who washes every limb three times.

فَقَدْ جَمَعَ الْفَرْضَ وَالْفَضْلَ وَأَكْمَلَ الْأَمْرَ وَالنَّدْبَ؛ فَهُوَ مِنَ الْمُحْسِنِينَ، وَعِنْدَ الْعُلَمَاءِ مِنَ الصَّائِمِينَ، وَهَذَا صَوْمُ الْمَمْدُوحِينَ فِي الْكِتَابِ الْمَوْصُوفِينَ بِالذِّكْرِ مِنْ أُولِي الْأَلْبَابِ، وَمِنْ فَضَائِلِ الصَّوْمِ أَنْ يَجْتَنِبَ مِنْ حُظُوظِ هَذِهِ الْجَوَارِحِ الشُّبُهَاتِ مِنَ الْأَشْيَاءِ وَفُضُولَ الْحَلَالِ، وَيَرْفُضَ الشَّهَوَاتِ الدَّاعِيَةَ إِلَى الْعَادَاتِ، وَلَا يُفْطِرَ إِلَّا عَلَى حَلَالٍ مُتَقَلِّلًا مِنْهُ، فَبِذَلِكَ يَزْكُو الصِّيَامُ،

faqad jamaʿa al-farḍa wa-al-faḍla waʾakmala al-ʾamra wa-al-nadba; fahuwa mina al-muḥsinīna, waʿinda al-ʿulamāʾi mina al-ṣāʾimīna, wa-hādhā ṣawmu al-mamdūḥīna fī al-kitābi al-mawṣūfīna bi-al-dhikri min ʾulī al-ʾalbābi, wamin faḍāʾili al-ṣawmi ʾan yajtaniba min ḥuẓūẓi hādhihi al-jawāriḥi al-shubuhāti mina al-ʾashyāʾi wafuḍūla al-ḥalāli, wayarfuḍa al-shahawāti al-dāʿiyata ʾilā al-ʿādāti, walā yufṭira ʾillā ʿalā ḥalālin mutaqallilan minhu, fabi-dhālika yazkū al-ṣiyāmu,

He combines obligation and excellence and completes both command and recommendation. He is among those who do good and, in the scholars’ judgment, those who fast. This is the fast of those praised in the Book, people of understanding characterized by remembrance. Among fasting’s excellences is avoiding dubious things and superfluous lawful pleasures allotted to these faculties, rejecting desires that draw one into habitual indulgence, and breaking the fast only with lawful food, taking little. Through this, fasting is purified.

وَلَا يُقَبِّلْ اِمْرَأَتَهُ فِي صَوْمِهِ وَلَا يُبَاشِرْهَا بِظَاهِرِ جِسْمِهِ فَإِنَّ ذَلِكَ إِنْ لَمْ يُبْطِلْ صَوْمَهُ فَإِنَّهُ يَنْقُصُهُ وَتَرْكُهُ أَفْضَلُ، إِلَّا لِقَوِيٍّ مُتَمَكِّنٍ مَالِكٍ لِأَرَبِهِ، وَلْيَقِلَّ نَوْمُهُ بِالنَّهَارِ لِيَعْقِلَ صَوْمَهُ بِعِمَارَةِ الْأَذْكَارِ، وَلِيَجِدْ مَسَّ جُوعِهِ وَعَطَشِهِ، وَقَدْ كَانُوا يَتَسَحَّرُونَ بِالتَّمْرَتَيْنِ وَالثَّلَاثِ وَبِالْحَبَّاتِ مِنَ الزَّبِيبِ وَالْجُرْعَةِ مِنَ الْمَاءِ، وَمِنْهُمْ مَنْ كَانَ يَقْضَمُ مِنْ شَعِيرِ دَابَّتِهِ اِلْتِمَاسًا لِبَرَكَةِ السَّحُورِ،

walā yuqabbil imraʾatahu fī ṣawmihi walā yubāshirhā biẓāhiri jismihi faʾinna dhālika ʾin lam yubṭil ṣawmahu faʾinnahu yanquṣuhu watarkuhu ʾafḍalu, ʾillā liqawiyyin mutamakkinin mālikin liʾarabihi, walyaqilla nawmuhu bi-al-nahāri liyaʿqila ṣawmahu biʿimārati al-ʾadhkāri, waliyajid massa jūʿihi waʿaṭashihi, waqad kānū yatasaḥḥarūna bi-al-tamratayni wa-al-thalāthi wabi-al-ḥabbāti mina al-zabībi wa-al-jurʿati mina al-māʾi, waminhum man kāna yaqḍamu min shaʿīri dābbatihi iltimāsan libarakati al-saḥūri,

He should not kiss his wife while fasting or make bodily contact with her: even if it does not invalidate his fast, it diminishes it, and abstention is better, except for someone strong, firmly in control of his desire. He should sleep little by day, remaining conscious of his fast through abundant remembrances and experiencing hunger and thirst. They used to take two or three dates, a few raisins, or a sip of water before dawn. Some chewed their mount’s barley, seeking the pre-dawn meal’s blessing.

وَلْيُكْثِرْ ذِكْرَ اللَّهِ تَعَالَى، وَلْيُقَلِّلْ ذِكْرَ الْخَلْقِ بِلِسَانِهِ، وَيُسْقِطِ الِاهْتِمَامَ بِهِمْ عَنْ قَلْبِهِ؛ فَذَلِكَ أَزْكَى لِصَوْمِهِ، وَلَا يُجَادِلْ وَلَا يُخَاصِمْ وَإِنْ شُتِمَ أَوْ ضُرِبَ لَمْ يُكَافِئْ عَلَى ذَلِكَ لِأَجْلِ حُرْمَةِ الصَّوْمِ وَلَا يَهْتَمَّ لِعَشَائِهِ قَبْلَ مَحَلِّ وَقْتِهِ، يُقَالُ: إِنَّ الصَّائِمَ إِذَا اِهْتَمَّ بِعَشَائِهِ قَبْلَ مَحَلِّ وَقْتِهِ أَوْ مِنْ أَوَّلِ النَّهَارِ كُتِبَتْ عَلَيْهِ خَطِيئَةٌ وَلْيَرْضَ بِالْيَسِيرِ مِمَّا قُسِمَ لَهُ أَنْ يُفْطِرَ عَلَيْهِ وَيَشْكُرِ اللَّهَ تَعَالَى عَزَّ وَجَلَّ كَثِيرًا عَلَيْهِ.

walyukthir dhikra Allāhi taʿālā, walyuqallil dhikra al-khalqi bilisānihi, wayusqiṭi al-ihtimāma bihim ʿan qalbihi; fa-dhālika ʾazkā liṣawmihi, walā yujādil walā yukhāṣim waʾin shutima ʾaw ḍuriba lam yukāfiʾ ʿalā dhālika liʾajli ḥurmati al-ṣawmi walā yahtamma liʿashāʾihi qabla maḥalli waqtihi, yuqālu: ʾinna al-ṣāʾima ʾidhā ihtamma biʿashāʾihi qabla maḥalli waqtihi ʾaw min ʾawwali al-nahāri kutibat ʿalayhi khaṭīʾatun walyarḍa bi-al-yasīri mimmā qusima lahu ʾan yufṭira ʿalayhi wayashkuri Allāha taʿālā ʿazza wajalla kathīran ʿalayhi.

Let him remember God exalted frequently, mention creatures little, and remove concern for them from his heart; this purifies his fast. Let him neither dispute nor quarrel, and if insulted or struck, refrain from retaliation out of respect for fasting’s sanctity. Let him not worry about supper before its time. It is said that such worry before its time, or from morning onward, is recorded as a sin. Let him be satisfied with the little allotted for breaking his fast and thank God exalted, mighty and majestic, abundantly for it.

وَمِنْ فَضَائِلِ الصِّيَامِ التَّقَلُّلُ مِنَ الطَّعَامِ وَالشَّرَابِ، وَتَعْجِيلُ الْفِطْرِ، وَتَأْخِيرُ السَّحُورِ، وَلْيُفْطِرْ عَلَى رُطَبٍ إِنْ كَانَ وَإِلَّا عَلَى تَمْرٍ إِنْ وُجِدَ فَإِنَّهُ بَرَكَةٌ، أَوْ عَلَى شَرْبَةٍ مِنْ مَاءٍ فَإِنَّهُ طَهُورٌ. هَكَذَا رُوِيَ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: يُفْطِرُ عَلَى جُرْعَةٍ مِنْ مَاءٍ، أَوْ مَذْقَةٍ مِنْ لَبَنٍ، أَوْ تَمَرَاتٍ قَبْلَ أَنْ يُصَلِّيَ،

wamin faḍāʾili al-ṣiyāmi al-taqallulu mina al-ṭaʿāmi wa-al-sharābi, wataʿjīlu al-fiṭri, wataʾkhīru al-saḥūri, walyufṭir ʿalā ruṭabin ʾin kāna waʾillā ʿalā tamrin ʾin wujida faʾinnahu barakatun, ʾaw ʿalā sharbatin min māʾin faʾinnahu ṭahūrun. hākadhā ruwiya ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama: yufṭiru ʿalā jurʿatin min māʾin, ʾaw madhqatin min labanin, ʾaw tamarātin qabla ʾan yuṣalliya,

Fasting’s excellences include eating and drinking little, hastening the evening breaking of the fast, and delaying the pre-dawn meal. Let him break it with fresh dates if available, otherwise dried dates if found, for they are a blessing, or a drink of water, for it is purifying. Thus it is related of the Messenger of God, may God bless him and grant him peace: he broke his fast with a sip of water, a little diluted milk, or some dates before praying.

وَفِي الْخَبَرِ: كَمْ مِنْ صَائِمٍ حَظُّهُ مِنْ صِيَامِهِ الْجُوعُ وَالْعَطَشُ قِيلَ: هُوَ الَّذِي يَجُوعُ بِالنَّهَارِ وَيُفْطِرُ عَلَى حَرَامٍ، وَقِيلَ: هُوَ الَّذِي يَصُومُ عَنِ الْحَلَالِ مِنَ الطَّعَامِ وَيُفْطِرُ بِالْغِيبَةِ مِنْ لُحُومِ النَّاسِ، وَقِيلَ: هُوَ الَّذِي لَا يَغُضُّ بَصَرَهُ وَلَا يَحْفَظُ لِسَانَهُ عَنِ الْآثَامِ وَيُقَالُ: إِنَّ الْعَبْدَ إِذَا كَذَبَ، أَوِ اِغْتَابَ، أَوْ سَعَى فِي مَعْصِيَةٍ فِي سَاعَةٍ مِنْ صَوْمِهِ، خَرَقَ

wafī al-khabari: kam min ṣāʾimin ḥaẓẓuhu min ṣiyāmihi al-jūʿu wa-al-ʿaṭashu qīla: huwa alladhī yajūʿu bi-al-nahāri wayufṭiru ʿalā ḥarāmin, waqīla: huwa alladhī yaṣūmu ʿani al-ḥalāli mina al-ṭaʿāmi wayufṭiru bi-al-ghībati min luḥūmi al-nāsi, waqīla: huwa alladhī lā yaghuḍḍu baṣarahu walā yaḥfaẓu lisānahu ʿani al-ʾāthāmi wayuqālu: ʾinna al-ʿabda ʾidhā kadhaba, ʾawi ightāba, ʾaw saʿā fī maʿṣiyatin fī sāʿatin min ṣawmihi, kharaqa

A report says: “How many a fasting person receives only hunger and thirst from his fast!” This is explained as someone who goes hungry by day but breaks his fast with forbidden food, or abstains from lawful food but breaks it with people’s flesh through backbiting, or neither lowers his gaze nor guards his tongue against sins. It is said that if a servant lies, backbites, or pursues disobedience during an hour of fasting, he tears

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ١٨٩

al-juzʾu al-thānī, al-ṣafḥatu 189

Volume Two, page 189

صَوْمَهُ، وَإِنَّ صَوْمَ يَوْمٍ يُلَفَّقُ لَهُ فِي صِيَامِ أَيَّامٍ حَتَّى يَتِمَّ بِهَا صَوْمُ يَوْمٍ سَاعَةً سَاعَةً، وَفِي الْحَدِيثِ: الصَّوْمُ جُنَّةٌ مَا لَمْ يَخْرِقْهَا بِكَذِبٍ أَوْ غِيبَةٍ، وَكَانُوا يَقُولُونَ: الْغِيبَةُ تُفَطِّرُ الصَّائِمَ، وَقَدْ كَانُوا يَتَوَضَّؤُونَ مِنْ أَذَى الْمُسْلِمِ، وَرُوِيَ عَنْ جَمَاعَةٍ فِي الْوُضُوءِ مِمَّا مَسَّتِ النَّارُ: لَأَنْ أَتَوَضَّأَ مِنْ كَلِمَةٍ خَبِيثَةٍ أَحَبُّ إِلَيَّ مِنْ أَنْ أَتَوَضَّأَ مِنْ طَعَامٍ طَيِّبٍ،

ṣawmahu, waʾinna ṣawma yawmin yulaffaqu lahu fī ṣiyāmi ʾayyāmin ḥattā yatimma bihā ṣawmu yawmin sāʿatan sāʿatan, wafī al-ḥadīthi: al-ṣawmu junnatun mā lam yakhriqhā bikadhibin ʾaw ghībatin, wakānū yaqūlūna: al-ghībatu tufaṭṭiru al-ṣāʾima, waqad kānū yatawaḍḍaʾūna min ʾadhā al-muslimi, waruwiya ʿan jamāʿatin fī al-wuḍūʾi mimmā massati al-nāru: laʾan ʾatawaḍḍaʾa min kalimatin khabīthatin ʾaḥabbu ʾilayya min ʾan ʾatawaḍḍaʾa min ṭaʿāmin ṭayyibin,

his fast. A single day’s fast may be pieced together from several days until, hour by hour, a complete day emerges. A hadith says: “Fasting is a shield, unless one tears it with lying or backbiting.” They used to say backbiting breaks the fast, and would perform ablution after harming a Muslim. Concerning ablution after fire-cooked food, a group reportedly said: “I would rather perform ablution after an evil word than after wholesome food.”

وَرُوِيَ عَنْ بِشْرِ بْنِ الْحَٰرِثِ عَنْ سُفْيَانَ: مَنِ اِغْتَابَ فَسَدَ صَوْمُهُ، وَرَوَيْنَا عَنْ لَيْثٍ عَنْ مُجَاهِدٍ: خَصْلَتَانِ يُفْسِدَانِ الصَّوْمَ: الْغِيبَةُ وَالْكَذِبُ، وَرُوِيَ عَنْ جَابِرٍ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: خَمْسٌ يُفْطِرْنَ الصَّائِمَ: الْكَذِبُ، وَالْغِيبَةُ، وَالنَّمِيمَةُ، وَالْيَمِينُ الْكَاذِبَةُ، وَالنَّظَرُ بِشَهْوَةٍ،

waruwiya ʿan bishri bni al-ḥārithi ʿan sufyāna: mani ightāba fasada ṣawmuhu, warawaynā ʿan laythin ʿan mujāhidin: khaṣlatāni yufsidāni al-ṣawma: al-ghībatu wa-al-kadhibu, waruwiya ʿan jābirin ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama: khamsun yufṭirna al-ṣāʾima: al-kadhibu, wa-al-ghībatu, wa-al-namīmatu, wa-al-yamīnu al-kādhibatu, wa-al-naẓaru bishahwatin,

It is related from Bishr ibn al-Ḥārith, from Sufyān: “Whoever backbites spoils his fast.” We have transmitted from Layth, from Mujāhid: “Two qualities spoil fasting: backbiting and lying.” It is related from Jābir, from the Messenger of God, may God bless him and grant him peace: “Five things break a fasting person’s fast: lying, backbiting, malicious tale-bearing, false oaths, and looking with desire.”

وَيُقَالُ: إِنَّ مِنَ النَّاسِ مَنْ يُكْمَلُ لَهُ صَوْمُ رَمَضَانَ وَاحِدٍ فِي عَشْرِ رَمَضَانَاتٍ، وَفِي عِشْرِينَ، مِثْلَ سَائِرِ الْفَرَائِضِ مِنَ الصَّلَاةِ وَالزَّكَاةِ الَّتِي يُحَاسَبُ عَلَيْهَا الْعَبْدُ، فَإِنْ وُجِدَتْ كَامِلَةً وَإِلَّا تُمِّمَتْ مِنْ سَائِرِ تَطَوُّعِهِ، وَيُقَالُ: إِنَّ الْعَبْدَ يَصِحُّ لَهُ صَوْمٌ فِي خَمْسَةِ أَيَّامٍ كَمَا يَصِحُّ لَهُ صَلَاةٌ وَاحِدَةٌ بِخَمْسِ صَلَوَاتٍ تُرْفَعُ لَهُ الْأَوْقَاتَ،

wayuqālu: ʾinna mina al-nāsi man yukmalu lahu ṣawmu ramaḍāna wāḥidin fī ʿashri ramaḍānātin, wafī ʿishrīna, mithla sāʾiri al-farāʾiḍi mina al-ṣalāti wa-al-zakāti allatī yuḥāsabu ʿalayhā al-ʿabdu, faʾin wujidat kāmilatan waʾillā tummimat min sāʾiri taṭawwuʿihi, wayuqālu: ʾinna al-ʿabda yaṣiḥḥu lahu ṣawmun fī khamsati ʾayyāmin kamā yaṣiḥḥu lahu ṣalātun wāḥidatun bikhamsi ṣalawātin turfaʿu lahu al-ʾawqāta,

It is said that some people acquire one complete Ramadan’s fast over ten Ramadans, or twenty, just as with the other obligations of prayer and alms for which the servant is held accountable: if they are found complete, they suffice; otherwise, they are completed from his other voluntary works. It is said that a servant obtains a sound [day’s] fast in five days, just as one sound prayer results from five prayers raised for him at their appointed times.

وَفِي الْخَبَرِ: مَنِ اِغْتَابَ خَرَقَ صَوْمَهُ فَلْيَرْقَعْ صَوْمَهُ بِالِاسْتِغْفَارِ، وَيُقَالُ: إِنَّ اللَّهَ تَعَالَى لَمْ يَفْتَرِضْ شَيْئًا فَرَضِيَ بِدُونِهِ، وَأَنَّهُ يُطَالِبُ بِمَا فَرَضَهُ وَيُحَاسِبُ عَلَى مَا أَوْجَبَهُ وَعَفْوُ اللَّهِ سُبْحَانَهُ وَتَعَالَى يَأْتِي عَلَى كَثِيرٍ مِنَ الذُّنُوبِ، وَالْمُرَادُ مِنَ الصِّيَامِ مُجَانَبَةُ الْآثَامِ لَا الْجُوعُ وَالْعَطَشُ،

wafī al-khabari: mani ightāba kharaqa ṣawmahu falyarqaʿ ṣawmahu bi-al-istighfāri, wayuqālu: ʾinna Allāha taʿālā lam yaftariḍ shayʾan faraḍiya bidūnihi, waʾannahu yuṭālibu bimā faraḍahu wayuḥāsibu ʿalā mā ʾawjabahu waʿafwu Allāhi subḥānahu wataʿālā yaʾtī ʿalā kathīrin mina al-dhunūbi, wa-al-murādu mina al-ṣiyāmi mujānabatu al-ʾāthāmi lā al-jūʿu wa-al-ʿaṭashu,

A report says: “Whoever backbites tears his fast; let him patch it with seeking forgiveness.” It is said that God exalted has never imposed an obligation and been content with less. He demands what He prescribed and holds one accountable for what He made obligatory, while the pardon of God, glorified and exalted, covers many sins. Fasting’s purpose is avoiding sins, not hunger and thirst.

كَمَا ذَكَرْنَاهُ مِنْ أَمْرِ الصَّلَاةِ أَنَّ الْمُرَادَ بِهَا الِانْتِهَاءُ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ، كَمَا قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَنْ لَمْ يَتْرُكْ قَوْلَ الزُّورِ وَالْعَمَلَ بِهِ فَلَيْسَ لِلَّهِ حَاجَةٌ فِي أَنْ يَتْرُكَ طَعَامَهُ وَشَرَابَهُ.

kamā dhakarnāhu min ʾamri al-ṣalāti ʾanna al-murāda bihā al-intihāʾu ʿani al-faḥshāʾi wa-al-munkari, kamā qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: man lam yatruk qawla al-zūri wa-al-ʿamala bihi falaysa li-llāhi ḥājatun fī ʾan yatruka ṭaʿāmahu washarābahu.

This is like what we said about prayer: its purpose is to desist from indecency and wrongdoing. As the Messenger of God, may God bless him and grant him peace, said: “If someone does not abandon false speech and acting upon it, God has no need for him to abandon his food and drink.”

شَرْحُ خَامِسِ مَا بُنِيَ الْإِسْلَامُ عَلَيْهِ: وَهُوَ الْحَجُّ بِالْحَجِّ كَمَالُ الشَّرِيعَةِ وَتَمَامُ الْمِلَّةِ

sharḥu khāmisi mā buniya al-ʾislāmu ʿalayhi: wahuwa al-ḥajju bi-al-ḥajji kamālu al-sharīʿati watamāmu al-millati

An explanation of the fifth foundation on which Islam is built: pilgrimage. Through pilgrimage the sacred law is perfected and the religion completed

ذِكْرُ فَرَائِضِ الْحَجِّ

dhikru farāʾiḍi al-ḥajji

The obligatory requirements of pilgrimage

قَالَ اللَّهُ تَعَالَى: (وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اِسْتَطَاعَ إِلَيْهِ سَبِيلًا) آلُ عِمْرَانَ: 97، وَفَسَّرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الِاسْتِطَاعَةَ بِالزَّادِ وَالرَّاحِلَةِ، فَإِذَا وَجَدَ الْعَبْدُ زَادًا وَرَاحِلَةً لَزِمَهُ فَرْضُ الْحَجِّ، فَإِنْ أَخَّرَهُ بَعْدَ وُجُودِ ذَلِكَ كَانَ مَكْرُوهًا، فَإِنْ مَاتَ وَلَمْ يَحُجَّ، أَوْ مَاتَ عَلَى عَدَمِ الْإِمْكَانِ بَعْدَ وُجُودِهِ، كَانَ عَاصِيًا لِلَّهِ تَعَالَى مِنْ حِينِ أَمْكَنَهُ إِلَى يَوْمِ مَوْتِهِ،

qāla Allāhu taʿālā: (wa-li-llāhi ʿalā al-nāsi ḥijju al-bayti mani istaṭāʿa ʾilayhi sabīlan) ʾālu ʿimrāna: 97, wafassara rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama al-istiṭāʿata bi-al-zādi wa-al-rāḥilati, faʾidhā wajada al-ʿabdu zādan warāḥilatan lazimahu farḍu al-ḥajji, faʾin ʾakhkharahu baʿda wujūdi dhālika kāna makrūhan, faʾin māta walam yaḥujja, ʾaw māta ʿalā ʿadami al-ʾimkāni baʿda wujūdihi, kāna ʿāṣiyan li-llāhi taʿālā min ḥīni ʾamkanahu ʾilā yawmi mawtihi,

God exalted said: “Pilgrimage to the House is owed to God by people who can find a way to it” (Āl ʿImrān 3:97). The Messenger of God, may God bless him and grant him peace, explained ability as possessing provisions and a mount. Once a servant has these, pilgrimage becomes obligatory. Postponing it thereafter is disapproved. If he dies without making pilgrimage, or dies unable after previously being able, he has disobeyed God exalted from the time he was able until his death.

وَلَمْ يَكُنْ كَامِلَ الْإِسْلَامِ، لِأَنَّ اللَّهَ تَعَالَى أَكْمَلَ الْإِسْلَامَ بِالْحَجِّ لَمَّا أَنْزَلَ هَذِهِ الْآيَةَ فِي الْحَجِّ يَوْمَ عَرَفَةَ (الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا) الْمَائِدَةُ: 3، وَفِي الْخَبَرِ: مَنْ لَمْ يَمْنَعْهُ مِنَ الْحَجِّ مَرَضٌ قَاطِعٌ أَوْ سُلْطَانٌ جَائِرٌ وَمَاتَ وَلَمْ يَحُجَّ فَلَا يُبَالِي مَاتَ يَهُودِيًّا أَوْ نَصْرَانِيًّا، وَقَالَ عُمَرُ: لَقَدْ هَمَمْتُ أَنْ أَكْتُبَ إِلَى الْأَمْصَارِ بِضَرْبِ الْجِزْيَةِ عَلَى مَنْ لَمْ يَحُجَّ مِمَّنْ

walam yakun kāmila al-ʾislāmi, liʾanna Allāha taʿālā ʾakmala al-ʾislāma bi-al-ḥajji lammā ʾanzala hādhihi al-ʾāyata fī al-ḥajji yawma ʿarafata (al-yawma ʾakmaltu lakum dīnakum waʾatmamtu ʿalaykum niʿmatī waraḍītu lakumu al-ʾislāma dīnan) al-māʾidatu: 3, wafī al-khabari: man lam yamnaʿhu mina al-ḥajji maraḍun qāṭiʿun ʾaw sulṭānun jāʾirun wamāta walam yaḥujja falā yubālī māta yahūdiyyan ʾaw naṣrāniyyan, waqāla ʿumaru: laqad hamamtu ʾan ʾaktuba ʾilā al-ʾamṣāri biḍarbi al-jizyati ʿalā man lam yaḥujja mimman

His Islam is incomplete, because God exalted completed Islam through pilgrimage when He revealed at ʿArafa: “Today I have perfected your religion for you, completed My blessing upon you, and approved Islam as your religion” (al-Māʾida 5:3). A report says: “Whoever dies without pilgrimage, prevented neither by incapacitating illness nor an unjust ruler, need not care whether he dies a Jew or Christian.” ʿUmar said: “I have considered writing to the provincial cities to impose the poll tax on anyone who has not made pilgrimage although he

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ١٩٠

al-juzʾu al-thānī, al-ṣafḥatu 190

Volume Two, page 190

يَسْتَطِيعُ إِلَيْهِ سَبِيلًا، وَعَنْ سَعِيدِ بْنِ جُبَيْرٍ وَإِبْرَاهِيمَ النَّخَعِيِّ وَمُجَاهِدٍ وَطَاوُوسٍ: لَوْ عَلِمْتُ رَجُلًا غَنِيًّا وَجَبَ عَلَيْهِ الْحَجُّ ثُمَّ مَاتَ قَبْلَ أَنْ يَحُجَّ مَا صَلَّيْتُ عَلَيْهِ، وَبَعْضُهُمْ كَانَ لَهُ جَارٌ مُوسِرٌ فَمَاتَ قَبْلَ أَنْ يَحُجَّ فَلَمْ يُصَلِّ عَلَيْهِ، وَكَانَ اِبْنُ عَبَّاسٍ يَقُولُ: مَنْ مَاتَ وَلَمْ يُزَكِّ وَلَمْ يَحُجَّ: سَأَلَ الرَّجْعَةَ إِلَى الدُّنْيَا،

yastaṭīʿu ʾilayhi sabīlan, waʿan saʿīdi bni jubayrin waʾibrāhīma al-nakhaʿiyyi wamujāhidin waṭāwūsin: law ʿalimtu rajulan ghaniyyan wajaba ʿalayhi al-ḥajju thumma māta qabla ʾan yaḥujja mā ṣallaytu ʿalayhi, wabaʿḍuhum kāna lahu jārun mūsirun famāta qabla ʾan yaḥujja falam yuṣalli ʿalayhi, wakāna ibnu ʿabbāsin yaqūlu: man māta walam yuzakki walam yaḥujja: saʾala al-rajʿata ʾilā al-dunyā,

can find a way to it.” It is related from Saʿīd ibn Jubayr, Ibrāhīm al-Nakhaʿī, Mujāhid, and Ṭāwūs: “If I knew a wealthy man upon whom pilgrimage was obligatory, who died before performing it, I would not pray over him.” One of them had a prosperous neighbor who died without making pilgrimage and did not pray over him. Ibn ʿAbbās used to say: “Whoever dies without paying alms or making pilgrimage asks to return to the world.”

وَكَانَ يُفَسِّرُهُ فِي هَذِهِ الْآيَةِ قَالَ: (رَبِّ اِرْجِعُونِ) (لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ) الْمُؤْمِنُونَ: 99 - 100 قَالَ: أَحُجُّ وَمِثْلُهُ فَيَقُولُ: (رَبِّ لَوْلَا أَخَّرْتَنِي إِلَى أَجَلٍ قَرِيبٍ فَأَصَّدَّقَ وَأَكُنْ مِنَ الصَّالِحِينَ) الْمُنَافِقُونَ: 10 قَالَ: أُزَكِّي وَأَحُجُّ، وَكَانَ يَقُولُ هَذِهِ الْآيَةُ، أَشَدُّ شَيْءٍ عَلَى أَهْلِ التَّوْحِيدِ وَمَنْ كَانَ ذَا قُوَّةٍ عَلَى الْمَشْيِ أَوْ مِمَّنْ يَصْلُحُ لَهُ أَنْ يُؤْجِرَ نَفْسَهُ وَأَمِنَ التَّهْلُكَةَ فِي خُرُوجِهِ فَحَجَّ عَلَى ذَلِكَ كَانَ فَاضِلًا فِي فِعْلِهِ،

wakāna yufassiruhu fī hādhihi al-ʾāyati qāla: (rabbi irjiʿūni) (laʿallī ʾaʿmalu ṣāliḥan fīmā taraktu) al-muʾminūna: 99 - 100 qāla: ʾaḥujju wamithluhu fayaqūlu: (rabbi lawlā ʾakhkhartanī ʾilā ʾajalin qarībin faʾaṣṣaddaqa waʾakun mina al-ṣāliḥīna) al-munāfiqūna: 10 qāla: ʾuzakkī waʾaḥujju, wakāna yaqūlu hādhihi al-ʾāyatu, ʾashaddu shayʾin ʿalā ʾahli al-tawḥīdi waman kāna dhā quwwatin ʿalā al-mashyi ʾaw mimman yaṣluḥu lahu ʾan yuʾjira nafsahu waʾamina al-tahlukata fī khurūjihi faḥajja ʿalā dhālika kāna fāḍilan fī fiʿlihi,

He interpreted this through: “My Lord, send me back, so that I may act righteously regarding what I left” (al-Muʾminūn 23:99–100), explaining, “I would make pilgrimage.” Similarly, “My Lord, if only You delayed me briefly, I would give charity and be among the righteous” (al-Munāfiqūn 63:10), means, “I would pay alms and make pilgrimage.” He called this verse especially severe for those affirming divine unity. Someone strong enough to walk, or suitably able to hire out his labor, who can travel without danger of destruction and makes pilgrimage accordingly acts meritoriously.

وَلِلْحَاجِّ الْمَاشِي بِكُلِّ قَدَمٍ يَخْطُوهَا سَبْعُمِائَةِ حَسَنَةٍ، وَلِلرَّاكِبِ بِكُلِّ خُطْوَةٍ تَخْطُوهَا دَابَّتُهُ سَبْعُونَ حَسَنَةً، وَالْقُوَّةُ عَلَى الْمَشْيِ مِنَ الِاسْتِطَاعَةِ عِنْدَ بَعْضِ الْعُلَمَاءِ، فَأَمَّا فَرَائِضُ الْحَجِّ عِنْدَ جُمْلَةِ الْعُلَمَاءِ فَسِتَّةٌ اِخْتَلَفُوا مِنْهَا فِي ثَلَاثٍ وَهُنَّ: السَّعْيُ، وَالْبَيْتُوتَةُ بِمُزْدَلِفَةَ عِنْدَ الْمَشْعَرِ لَيْلَةَ النَّحْرِ، وَرَمْيُ جَمْرَةِ الْعَقَبَةِ يَوْمَ النَّحْرِ، وَأَجْمَعُوا عَلَى ثَلَاثٍ وَهُنَّ: الْإِحْرَامُ بِهِ، وَالْوُقُوفُ بِعَرَفَةَ، وَطَوَافُ الزِّيَارَةِ،

wali-l-ḥājji al-māshī bikulli qadamin yakhṭūhā sabʿumiʾati ḥasanatin, wali-l-rākibi bikulli khuṭwatin takhṭūhā dābbatuhu sabʿūna ḥasanatan, wa-al-quwwatu ʿalā al-mashyi mina al-istiṭāʿati ʿinda baʿḍi al-ʿulamāʾi, faʾammā farāʾiḍu al-ḥajji ʿinda jumlati al-ʿulamāʾi fasittatun ikhtalafū minhā fī thalāthin wahunna: al-saʿyu, wa-al-baytūtatu bimuzdalifata ʿinda al-mashʿari laylata al-naḥri, waramyu jamrati al-ʿaqabati yawma al-naḥri, waʾajmaʿū ʿalā thalāthin wahunna: al-ʾiḥrāmu bihi, wa-al-wuqūfu biʿarafata, waṭawāfu al-ziyārati,

The walking pilgrim receives seven hundred good deeds for each step, and the rider seventy for each step of his mount. Some scholars count strength to walk as ability. Scholars collectively name six obligatory requirements, disagreeing over three: traversing between al-Ṣafā and al-Marwa, spending the night before the Day of Sacrifice at Muzdalifa near the sacred landmark, and stoning Jamrat al-ʿAqaba on the Day of Sacrifice. They agree upon three: entering consecration for pilgrimage, standing at ʿArafa, and the visitation circumambulation.

وَلَمْ يَخْتَلِفُوا فِي أَنَّ مَا سِوَى هَذِهِ سُنَّةٌ وَاِسْتِحْبَابٌ، وَمَذْهَبِي فِي هَذَا وَهُوَ مَذْهَبُ الْأَكْثَرِ مِنَ الْعُلَمَاءِ أَنَّ فَرَائِضَ الْحَجِّ أَرْبَعَةٌ: أَوَّلُهَا الْإِحْرَامُ بِهِ وَالْوُقُوفُ بِعَرَفَةَ بَعْدَ زَوَالِ الشَّمْسِ مِنْ يَوْمِ عَرَفَةَ، وَآخِرُ حَدِّ الْوُقُوفِ قَبْلَ طُلُوعِ الْفَجْرِ مِنْ يَوْمِ النَّحْرِ، وَطَوَافُ الزِّيَارَةِ بَعْدَ الْوُقُوفِ بِعَرَفَةَ بَعْدَ رَمْيِ جَمْرَةِ الْعَقَبَةِ،

walam yakhtalifū fī ʾanna mā siwā hādhihi sunnatun wa-stiḥbābun, wamadhhabī fī hādhā wahuwa madhhabu al-ʾakthari mina al-ʿulamāʾi ʾanna farāʾiḍa al-ḥajji ʾarbaʿatun: ʾawwaluhā al-ʾiḥrāmu bihi wa-al-wuqūfu biʿarafata baʿda zawāli al-shamsi min yawmi ʿarafata, waʾākhiru ḥaddi al-wuqūfi qabla ṭulūʿi al-fajri min yawmi al-naḥri, waṭawāfu al-ziyārati baʿda al-wuqūfi biʿarafata baʿda ramyi jamrati al-ʿaqabati,

They do not disagree that the remaining acts are customary or recommended. My view, which is that of most scholars, is that pilgrimage has four obligatory requirements: first, entering consecration for it; standing at ʿArafa after the sun passes its zenith on ʿArafa’s day, with the final limit before dawn on the Day of Sacrifice; and performing the visitation circumambulation after standing at ʿArafa and after stoning Jamrat al-ʿAqaba;

وَالسَّعْيُ بَيْنَ الصَّفَا وَالْمَرْوَةِ بَعْدَ الْإِحْرَامِ بِالْحَجِّ إِنْ شِئْتَ قَبْلَ الْوُقُوفِ بِعَرَفَةَ وَإِنْ شِئْتَ بَعْدَهُ، وَمَا سِوَى ذَلِكَ مِنَ الْمَنَاسِكِ فَمَسْنُونٌ وَمُسْتَحَبٌّ، وَبَعْضُهُ أَوْكَدُ مِنْ بَعْضٍ، وَفِي تَرْكِ بَعْضِهِ كَفَّارَةٌ وَفِي بَعْضِهِ لَا حَرَجَ فِيهِ، وَطَوَافُ الْحَجِّ ثَلَاثَةٌ: وَاحِدٌ فَرِيضَةٌ إِنْ تَرَكَهُ بَطَلَ حَجُّهُ وَهُوَ طَوَافُ الزِّيَارَةِ،

wa-al-saʿyu bayna al-ṣafā wa-al-marwati baʿda al-ʾiḥrāmi bi-al-ḥajji ʾin shiʾta qabla al-wuqūfi biʿarafata waʾin shiʾta baʿdahu, wamā siwā dhālika mina al-manāsiki famasnūnun wamustaḥabbun, wabaʿḍuhu ʾawkadu min baʿḍin, wafī tarki baʿḍihi kaffāratun wafī baʿḍihi lā ḥaraja fīhi, waṭawāfu al-ḥajji thalāthatun: wāḥidun farīḍatun ʾin tarakahu baṭala ḥajjuhu wahuwa ṭawāfu al-ziyārati,

and traversing between al-Ṣafā and al-Marwa after consecration for pilgrimage, either before or after standing at ʿArafa, as one wishes. The other rites are customary or recommended, some more emphatic than others. Omitting some requires expiation; omitting others incurs no blame. Pilgrimage has three circumambulations: one is obligatory, whose omission invalidates the pilgrimage, namely the visitation circumambulation.

وَوَاحِدٌ سُنَّةٌ إِنْ تَرَكَهُ كَانَ عَلَيْهِ دَمٌ وَحَجُّهُ تَامٌّ وَهُوَ طَوَافُ الْوَدَاعِ، وَوَاحِدٌ مُسْتَحَبٌّ إِنْ تَرَكَهُ فَلَا شَيْءَ عَلَيْهِ وَهُوَ طَوَافُ الْوُرُودِ، وَلَمْ نَذْكُرْ مِنْ فَرَائِضِ الْحَجِّ وَأَحْكَامِهِ وَهَيْئَاتِهِ فِي هَذَا الْبَابِ إِلَّا قُوتَ الْأَعْمَالِ، مِثْلَ مَا ذَكَرْنَاهُ مِنْ سَائِرِ الْأَبْوَابِ فِي هَذَا الْكِتَابِ، عَلَى مَا يَلِيقُ بَيَانُهُ لِلْمَعْنَى الَّذِي قَصَدْنَاهُ فِيهِ، وَقَدْ أَشْبَعْنَا أَحْكَامَ الْحَجِّ وَمَا يُقَالُ فِي الْمَشَاعِرِ فِي كِتَابِ مَنَاسِكِ الْحَجِّ الْمُفْرَدِ.

wawāḥidun sunnatun ʾin tarakahu kāna ʿalayhi damun waḥajjuhu tāmmun wahuwa ṭawāfu al-wadāʿi, wawāḥidun mustaḥabbun ʾin tarakahu falā shayʾa ʿalayhi wahuwa ṭawāfu al-wurūdi, walam nadhkur min farāʾiḍi al-ḥajji waʾaḥkāmihi wahayʾātihi fī hādhā al-bābi ʾillā qūta al-ʾaʿmāli, mithla mā dhakarnāhu min sāʾiri al-ʾabwābi fī hādhā al-kitābi, ʿalā mā yalīqu bayānuhu li-l-maʿnā alladhī qaṣadnāhu fīhi, waqad ʾashbaʿnā ʾaḥkāma al-ḥajji wamā yuqālu fī al-mashāʿiri fī kitābi manāsiki al-ḥajji al-mufradi.

One is customary: omitting it requires a sacrificial animal, though the pilgrimage remains complete. This is the farewell circumambulation. One is recommended, with no consequence for omission: the arrival circumambulation. Here we have mentioned only the essential sustenance of practice from pilgrimage’s obligations, rulings, and forms, as in the other chapters of this book, explaining what suits our intended purpose. We have treated pilgrimage rulings and the formulas recited at the sacred sites fully in our separate Book of the Pilgrimage Rites.

ذِكْرُ فَضَائِلِ الْحَجِّ وَآدَابِهِ وَهَيْئَاتِهِ وَفَضَائِلِ الْحُجَّاجِ وَطَرِيقِ السَّلَفِ السَّالِكِينَ لِلْمِنْهَاجِ

dhikru faḍāʾili al-ḥajji waʾādābihi wahayʾātihi wafaḍāʾili al-ḥujjāji waṭarīqi al-salafi al-sālikīna li-l-minhāji

The excellences, proprieties, and forms of pilgrimage, the pilgrims’ merits, and the way of the early generations who followed the path

قَالَ اللَّهُ سُبْحَانَهُ وَتَعَالَى: (الْحَجُّ أَشْهُرٌ مَعْلُومَاتٌ مَنْ فَرَضَ فِيهِنَّ الْحَجَّ) الْبَقَرَةُ: 197، يَعْنِي مَنْ أَوْجَبَهُ عَلَى نَفْسِهِ فِي هَذِهِ الْأَشْهُرِ فَأَحْرَمَ بِهِ وَهُوَ شَوَّالٌ وَذُو الْقَعْدَةِ وَتِسْعٌ مِنْ ذِي الْحِجَّةِ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ، الرَّفَثُ اِسْمٌ جَامِعٌ لِكُلِّ لَغْوٍ

qāla Allāhu subḥānahu wataʿālā: (al-ḥajju ʾashhurun maʿlūmātun man faraḍa fīhinna al-ḥajja) al-baqaratu: 197, yaʿnī man ʾawjabahu ʿalā nafsihi fī hādhihi al-ʾashhuri faʾaḥrama bihi wahuwa shawwālun wadhū al-qaʿdati watisʿun min dhī al-ḥijjati falā rafatha walā fusūqa walā jidāla fī al-ḥajji, al-rafathu ismun jāmiʿun likulli laghwin

God, glorified and exalted, said: “Pilgrimage is in known months; whoever undertakes pilgrimage in them” (al-Baqara 2:197), meaning whoever imposes it upon himself and enters consecration in these months: Shawwāl, Dhū al-Qaʿda, and nine days of Dhū al-Ḥijja. “There shall be no sexual speech, sinful conduct, or quarrelling during pilgrimage.” Rafath is a comprehensive term for every kind of idle talk,

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ١٩١

al-juzʾu al-thānī, al-ṣafḥatu 191

Volume Two, page 191

وَخَنِيٍّ وَفُجْرٍ مِنَ الْكَلَامِ وَمُغَازَلَةِ النِّسَاءِ وَمُدَاعَبَتِهِنَّ وَالتَّحَدُّثِ فِي شَأْنِ الْجِمَاعِ، وَالْفُسُوقُ جَمْعُ فِسْقٍ وَهُوَ اِسْمٌ جَامِعٌ لِكُلِّ خُرُوجٍ مِنْ طَاعَةٍ وَلِكُلِّ تَعَدِّي حَدٍّ مِنْ حُدُودِ اللَّهِ تَعَالَى، وَالْجِدَالُ وَصْفٌ مُبَالِغٌ لِلْخُصُومَةِ وَالْمِرَاءِ فِيمَا يُورِثُ الضَّغَائِنَ وَفِيمَا لَا نَفْعَ فِيهِ؛ فَهَذِهِ ثَلَاثَةُ أَسْمَاءٍ جَامِعَةٌ مُخْتَصَرَةٌ لِهَذِهِ الْمَعَانِي الْمُثْبَتَةِ أَمَرَ اللَّهُ تَعَالَى بِتَنْزِيهِ شَعَائِرِهِ وَمَنَاسِكِهِ مِنْهَا لِأَنَّهَا مُشْتَمِلَةٌ عَلَى الْآثَامِ وَهُنَّ أُصُولُ الْخَطَايَا وَالْإِجْرَامِ،

wakhaniyyin wafujrin mina al-kalāmi wamughāzalati al-nisāʾi wamudāʿabatihinna wa-al-taḥadduthi fī shaʾni al-jimāʿi, wa-al-fusūqu jamʿu fisqin wahuwa ismun jāmiʿun likulli khurūjin min ṭāʿatin walikulli taʿaddī ḥaddin min ḥudūdi Allāhi taʿālā, wa-al-jidālu waṣfun mubālighun li-l-khuṣūmati wa-al-mirāʾi fīmā yūrithu al-ḍaghāʾina wafīmā lā nafʿa fīhi; fa-hādhihi thalāthatu ʾasmāʾin jāmiʿatun mukhtaṣaratun li-hādhihi al-maʿānī al-muthbatati ʾamara Allāhu taʿālā bitanzīhi shaʿāʾirihi wamanāsikihi minhā liʾannahā mushtamilatun ʿalā al-ʾāthāmi wahunna ʾuṣūlu al-khaṭāyā wa-al-ʾijrāmi,

obscenity, and licentious speech, flirting and playful intimacy with women, and discussing intercourse. Fusūq is the plural of fisq, comprehensively naming every departure from obedience and every transgression of God exalted’s limits. Jidāl emphatically describes quarrelling and disputation that breeds resentment or brings no benefit. These three comprehensive, concise terms encompass the meanings just stated. God exalted commanded that His sacred observances and rites be kept free of them, since they contain sins and are roots of wrongdoing and offences.

وَالْحَجُّ فِي اللُّغَةِ هُوَ الْقَصْدُ إِلَى مَنْ يُعَظَّمُ، وَكَانَتِ الْعَرَبُ تَقُولُ نَحُجُّ إِلَى النُّعْمَانِ أَيْ نَقْصِدُهُ تَعْظِيمًا لَهُ وَتَعْزِيزًا، فَيَنْبَغِي أَنْ يَكُونَ الْحَاجُّ مُعَظِّمًا لِمَنْ قَصَدَهُ بِالْحَجِّ لِيَتَحَقَّقَ بِمَعْنَى هَذَا الِاسْمِ، وَالْحَجُّ أَيْضًا سُلُوكُ الطَّرِيقِ الْوَاضِحِ الَّذِي يُخْرِجُ إِلَى الْبُغْيَةِ وَيُوقِفُ عَلَى الْمَنْفَعَةِ وَاِشْتِقَاقُهُ مِنَ الْمَحَجَّةِ بِمَنْزِلَةِ النُّسُكِ،

wa-al-ḥajju fī al-lughati huwa al-qaṣdu ʾilā man yuʿaẓẓamu, wakānati al-ʿarabu taqūlu naḥujju ʾilā al-nuʿmāni ʾay naqṣiduhu taʿẓīman lahu wataʿzīzan, fayanbaghī ʾan yakūna al-ḥājju muʿaẓẓiman liman qaṣadahu bi-al-ḥajji liyataḥaqqaqa bimaʿnā hādhā al-ismi, wa-al-ḥajju ʾayḍan sulūku al-ṭarīqi al-wāḍiḥi alladhī yukhriju ʾilā al-bughyati wayūqifu ʿalā al-manfaʿati wa-shtiqāquhu mina al-maḥajjati bimanzilati al-nusuki,

Linguistically, ḥajj means going deliberately to someone held in reverence. Arabs used to say, “We make pilgrimage to al-Nuʿmān,” meaning that they approach him to honor and exalt him. The pilgrim should therefore revere the One he approaches through pilgrimage, realizing the name’s meaning. Ḥajj also means following the clear road that leads to one’s goal and discloses benefit; its derivation is from maḥajja, the open road, similarly to nusuk.

وَهُوَ اِسْمٌ لِلطَّرِيقِ مُشْتَقٌّ مِنَ الْمَنْسَكِ، وَهُوَ مِنْ أَسْمَاءِ الطَّرِيقِ وَإِنْ كَانَ أَصْلُهُ الذَّبْحَ وَمِنْهُ سُمِّيَ النَّاسِكُ لِأَنَّهُ سَالِكٌ لِطَرِيقِ الْآخِرَةِ، فَأَوَّلُ فَضَائِلِ الْحَجِّ حَقِيقَةُ الْإِخْلَاصِ بِهِ لِوَجْهِ اللَّهِ تَعَالَى، وَأَنْ تَكُونَ النَّفَقَةُ حَلَالًا وَالْيَدُ فَارِغَةً مِنْ تِجَارَةٍ تَشْغَلُ الْقَلْبَ وَتُفَرِّقُ الْهَمَّ، وَيَكُونَ الْهَمُّ مُجَرَّدًا وَالْقَلْبُ سَاكِنًا مُطْمَئِنًّا مَمْلُوءًا بِالذِّكْرِ فَارِغًا مِنَ الْهَوَى نَاظِرًا أَمَامَهُ غَيْرَ مُلْتَفِتٍ إِلَى وَرَائِهِ،

wahuwa ismun li-l-ṭarīqi mushtaqqun mina al-mansaki, wahuwa min ʾasmāʾi al-ṭarīqi waʾin kāna ʾaṣluhu al-dhabḥa waminhu summiya al-nāsiku liʾannahu sālikun liṭarīqi al-ʾākhirati, faʾawwalu faḍāʾili al-ḥajji ḥaqīqatu al-ʾikhlāṣi bihi liwajhi Allāhi taʿālā, waʾan takūna al-nafaqatu ḥalālan wa-al-yadu fārighatan min tijāratin tashghalu al-qalba watufarriqu al-hamma, wayakūna al-hammu mujarradan wa-al-qalbu sākinan muṭmaʾinnan mamlūʾan bi-al-dhikri fārighan mina al-hawā nāẓiran ʾamāmahu ghayra multafitin ʾilā warāʾihi,

That is a name for the road, derived from mansak, another term for a road, although its original meaning is slaughter. From it comes nāsik, the devotee, because he follows the road of the hereafter. The first excellence of pilgrimage is true sincerity for God exalted’s face: expenditure must be lawful, hands free of trade that occupies the heart and scatters attention, concern undivided, and the heart still, reassured, filled with remembrance, empty of desire, looking forward without turning back.

وَصِحَّةُ الْقَصْدِ بِحُسْنِ الصِّدْقِ ثُمَّ طِيبُ النَّفْسِ بِالْبَذْلِ وَالْإِنْفَاقِ وَالتَّوَسُّعِ فِي النَّفَقَةِ وَالزَّادِ وَبَذْلِ ذَلِكَ، لِأَنَّ النَّفَقَةَ فِي الْحَجِّ بِمَنْزِلَةِ النَّفَقَةِ فِي سَبِيلِ اللَّهِ تَعَالَى؛ الدِّرْهَمُ بِسَبْعِمِائَةِ دِرْهَمٍ، وَالْحَجُّ مِنْ سَبِيلِ اللَّهِ، رُوِيَ ذَلِكَ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَقَالَ اِبْنُ عُمَرَ وَغَيْرُهُ: مِنْ كَرَمِ الرَّجُلِ طِيبُ زَادِهِ فِي سَفَرِهِ، وَكَانَ يَقُولُ: أَفْضَلُ الْحُجَّاجِ أَخْلَصُهُمْ نِيَّةً وَأَزْكَاهُمْ نَفَقَةً وَأَحْسَنُهُمْ يَقِينًا،

waṣiḥḥatu al-qaṣdi biḥusni al-ṣidqi thumma ṭību al-nafsi bi-al-badhli wa-al-ʾinfāqi wa-al-tawassuʿi fī al-nafaqati wa-al-zādi wabadhli dhālika, liʾanna al-nafaqata fī al-ḥajji bimanzilati al-nafaqati fī sabīli Allāhi taʿālā; al-dirhamu bisabʿimiʾati dirhamin, wa-al-ḥajju min sabīli Allāhi, ruwiya dhālika ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama, waqāla ibnu ʿumara waghayruhu: min karami al-rajuli ṭību zādihi fī safarihi, wakāna yaqūlu: ʾafḍalu al-ḥujjāji ʾakhlaṣuhum niyyatan waʾazkāhum nafaqatan waʾaḥsanuhum yaqīnan,

Sound intention requires genuine truthfulness, then willing generosity in giving and spending, ample provisions and expenditure, and sharing them. Expenditure on pilgrimage is like expenditure in God exalted’s path: one dirham counts as seven hundred. Pilgrimage belongs to God’s path; this is related from the Messenger of God, may God bless him and grant him peace. Ibn ʿUmar and others said: “Good provisions on a journey show a man’s generosity.” He used to say: “The best pilgrims have the sincerest intentions, purest expenditure, and finest certainty.”

وَفِي حَدِيثِ اِبْنِ الْمُنْكَدِرِ عَنْ جَابِرٍ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: الْحَجُّ الْمَبْرُورُ لَيْسَ لَهُ جَزَاءٌ إِلَّا الْجَنَّةُ، وَقَالَ: سُئِلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَا بِرُّ الْحَجِّ، قَالَ: طِيبُ الْكَلَامِ وَإِطْعَامُ الطَّعَامِ، وَيُقَالُ: إِنَّمَا سُمِّيَ سَفَرًا لِأَنَّهُ يُسْفِرُ عَنْ أَخْلَاقِ الرِّجَالِ، وَبَعْضُهُمْ يَقُولُ يُسْفِرُ عَنْ صِفَاتِ النَّفْسِ وَجَوْهَرِهَا إِذْ لَيْسَ كُلُّ مَنْ حَسُنَتْ صُحْبَتُهُ فِي الْحَضَرِ حَسُنَتْ صُحْبَتُهُ فِي السَّفَرِ،

wafī ḥadīthi ibni al-munkadiri ʿan jābirin ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama: al-ḥajju al-mabrūru laysa lahu jazāʾun ʾillā al-jannatu, waqāla: suʾila rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: mā birru al-ḥajji, qāla: ṭību al-kalāmi waʾiṭʿāmu al-ṭaʿāmi, wayuqālu: ʾinnamā summiya safaran liʾannahu yusfiru ʿan ʾakhlāqi al-rijāli, wabaʿḍuhum yaqūlu yusfiru ʿan ṣifāti al-nafsi wajawharihā ʾidh laysa kullu man ḥasunat ṣuḥbatuhu fī al-ḥaḍari ḥasunat ṣuḥbatuhu fī al-safari,

In Ibn al-Munkadir’s hadith from Jābir, from the Messenger of God, may God bless him and grant him peace: “A righteous pilgrimage has no reward but the Garden.” He said that the Messenger of God, may God bless him and grant him peace, was asked what makes pilgrimage righteous and answered: “Kind speech and feeding people.” It is said that travel is called safar because it reveals, yusfiru, people’s characters; others say it reveals the self’s qualities and substance. Not everyone whose company is good at home is good company when traveling.

وَقَالَ رَجُلٌ لِآخَرَ: إِنَّهُ يَعْرِفُهُ، فَقَالَ لَهُ: هَلْ صَحِبْتَهُ فِي السَّفَرِ الَّذِي يُسْتَدَلُّ بِهِ عَلَى مَكَارِمِ الْأَخْلَاقِ؟ قَالَ: لَا، قَالَ: مَا أَرَاكَ تَعْرِفُهُ، وَلَا يُجَادِلْ وَلَا يُخَاصِمْ وَلَا يُكْثِرِ الْمِرَاءَ وَلَا يَرْفُثْ بِلِسَانِهِ. وَرَوَيْنَا عَنْ بِشْرِ بْنِ الْحَٰرِثِ قَالَ: قَالَ سُفْيَانُ: مَنْ رَفَثَ فَسَدَ حَجُّهُ،

waqāla rajulun liʾākhara: ʾinnahu yaʿrifuhu, faqāla lahu: hal ṣaḥibtahu fī al-safari alladhī yustadallu bihi ʿalā makārimi al-ʾakhlāqi? qāla: lā, qāla: mā ʾarāka taʿrifuhu, walā yujādil walā yukhāṣim walā yukthiri al-mirāʾa walā yarfuth bilisānihi. warawaynā ʿan bishri bni al-ḥārithi qāla: qāla sufyānu: man rafatha fasada ḥajjuhu,

A man told another that he knew someone. The other asked: “Have you accompanied him on a journey, through which noble character is discovered?” He answered, “No.” The other said: “I do not think you know him.” The pilgrim should neither dispute nor quarrel, multiply arguments, or speak obscenely. We have transmitted from Bishr ibn al-Ḥārith, who reported Sufyān’s saying: “Whoever speaks obscenely spoils his pilgrimage.”

وَلْيَتَعَلَّمْ أَحْكَامَ الْمَنَاسِكِ وَمَعَالِمَ الْحَجِّ وَهَيْئَاتِهِ وَآدَابَ الْمَشَاهِدِ قَبْلَ الْخُرُوجِ، وَلْيَكُنْ ذَلِكَ أَهَمَّ شَيْءٍ إِلَيْهِ وَلْيُقَدِّمْهُ عَلَى جَمِيعِ أَسْبَابِ السَّفَرِ، فَإِنَّ هَذَا هُوَ الْمَقْصُودُ وَالْبُغْيَةُ فَلَا يُبَايِنْ عَنْهُ، وَلْيُعِدَّ لَهُ رَفِيقًا صَالِحًا عَالِمًا مُحِبًّا لِلْخَيْرِ مُعِينًا عَلَيْهِ، إِنْ نَسِيَ ذَكَّرَهُ، وَإِنْ ذَكَرَ أَعَانَهُ، وَإِنْ جَبُنَ شَجَّعَهُ، وَإِنْ عَجَزَ قَوَّاهُ،

walyataʿallam ʾaḥkāma al-manāsiki wamaʿālima al-ḥajji wahayʾātihi waʾādāba al-mashāhidi qabla al-khurūji, walyakun dhālika ʾahamma shayʾin ʾilayhi walyuqaddimhu ʿalā jamīʿi ʾasbābi al-safari, faʾinna hādhā huwa al-maqṣūdu wa-al-bughyatu falā yubāyin ʿanhu, walyuʿidda lahu rafīqan ṣāliḥan ʿāliman muḥibban li-l-khayri muʿīnan ʿalayhi, ʾin nasiya dhakkarahu, waʾin dhakara ʾaʿānahu, waʾin jabuna shajjaʿahu, waʾin ʿajaza qawwāhu,

Before leaving, he should learn the rites’ rulings, pilgrimage’s landmarks and forms, and the proprieties of the sacred sites. Let this be his chief concern, before all other travel preparations, for it is the purpose and goal; let him not depart from it. He should arrange a righteous, knowledgeable companion who loves and assists good: reminding him if he forgets, helping when he remembers, encouraging when he loses courage, and strengthening when he falters.

وَإِنْ أَسَاءَ ظَنَّهُ وَضَاقَ صَدْرُهُ وَسَّعَ صَدْرَهُ وَصَبَّرَهُ وَحَسَّنَ ظَنَّهُ وَلَا يُخَالِفْ رَفِيقَهُ وَلَا يُكْثِرِ الِاعْتِرَاضَ عَلَيْهِ، وَلْيُحْسِنْ خُلُقَهُ مَعَ جَمِيعِ النَّاسِ، وَيُلَيِّنْ جَانِبَهُ وَيَخْفِضْ جَنَاحَهُ، وَيَكُفَّ أَذَاهُ عَنِ الْخَلْقِ، وَيَحْتَمِلْ أَذَاهُمْ؛ فَبِهَذِهِ الْمَعَانِي يَفْضُلُ الْحَجُّ

waʾin ʾasāʾa ẓannahu waḍāqa ṣadruhu wassaʿa ṣadrahu waṣabbarahu waḥassana ẓannahu walā yukhālif rafīqahu walā yukthiri al-iʿtirāḍa ʿalayhi, walyuḥsin khuluqahu maʿa jamīʿi al-nāsi, wayulayyin jānibahu wayakhfiḍ janāḥahu, wayakuffa ʾadhāhu ʿani al-khalqi, wayaḥtamil ʾadhāhum; fabi-hādhihi al-maʿānī yafḍulu al-ḥajju

If he becomes distrustful and distressed, the companion should ease his heart, instill patience, and improve his expectations. He should not oppose his companion or object continually, but behave well toward everyone, be gentle and humble, refrain from harming creatures, and bear their harm. Through these qualities pilgrimage gains excellence.

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ١٩٢

al-juzʾu al-thānī, al-ṣafḥatu 192

Volume Two, page 192

وَإِنْ يَحُجَّ عَلَى رَحْلٍ أَوْ زَامِلَةٍ فَإِنَّ ذَلِكَ حَجُّ الْمُتَّقِينَ وَطَرِيقُ السَّلَفِ، يُقَالُ: حَجُّ الْأَبْرَارِ عَلَى الرِّحَالِ، وَحَدَّثَ سُفْيَانُ الثَّوْرِيُّ عَنْ أَبِيهِ قَالَ: بَرَزْتُ مِنَ الْكُوفَةِ إِلَى الْقَادِسِيَّةِ لِلْحَجِّ، وَوَافَيْتُ الرِّفَاقَ مِنَ الْبُلْدَانِ فَرَأَيْتُ الْحَاجَّ كُلَّهُمْ عَلَى زَوَامِلَ وَجُوَالِقَاتٍ وَرَوَاحِلَ، وَمَا رَأَيْتُ فِي جَمِيعِهِمْ إِلَّا مَحْمِلَيْنِ،

waʾin yaḥujja ʿalā raḥlin ʾaw zāmilatin faʾinna dhālika ḥajju al-muttaqīna waṭarīqu al-salafi, yuqālu: ḥajju al-ʾabrāri ʿalā al-riḥāli, waḥaddatha sufyānu al-thawriyyu ʿan ʾabīhi qāla: baraztu mina al-kūfati ʾilā al-qādisiyyati li-l-ḥajji, wawāfaytu al-rifāqa mina al-buldāni faraʾaytu al-ḥājja kullahum ʿalā zawāmila wajuwāliqātin warawāḥila, wamā raʾaytu fī jamīʿihim ʾillā maḥmilayni,

If he makes pilgrimage on an ordinary saddle or pack camel, this is the pilgrimage of the God-fearing and the way of the early generations. It is said: “The righteous make pilgrimage on saddles.” Sufyān al-Thawrī related from his father: “I set out from Kufa to al-Qādisiyya for pilgrimage and met caravans from various lands. All the pilgrims rode pack camels, sacks, and mounts; among them all I saw only two litters.”

وَقَالَ مُجَاهِدٌ لِاِبْنِ عُمَرَ وَقَدْ دَخَلَتِ الْقَوَافِلُ: مَا أَكْثَرَ الْحُجَّاجَ، فَقَالَ: مَا أَقَلَّهُمْ، وَلَكِنْ قُلْ: مَا أَكْثَرَ الرَّاكِبَ، قَالَ: وَكَانَ اِبْنُ عُمَرَ إِذَا نَظَرَ إِلَى مَا أَحْدَثَ الْحَاجُّ مِنَ الزَّوَامِلِ وَالْمَحَامِلِ يَقُولُ: الْحَاجُّ قَلِيلٌ وَالرَّكْبُ كَثِيرٌ، ثُمَّ نَظَرَ إِلَى رَجُلٍ مِسْكِينٍ رَثِّ الْهَيْئَةِ تَحْتَهُ جُوَالِقٌ فَقَالَ: هَذَا نِعْمَ الْحَاجُّ،

waqāla mujāhidun li-bni ʿumara waqad dakhalati al-qawāfilu: mā ʾakthara al-ḥujjāja, faqāla: mā ʾaqallahum, wa-lākin qul: mā ʾakthara al-rākiba, qāla: wakāna ibnu ʿumara ʾidhā naẓara ʾilā mā ʾaḥdatha al-ḥājju mina al-zawāmili wa-al-maḥāmili yaqūlu: al-ḥājju qalīlun wa-al-rakbu kathīrun, thumma naẓara ʾilā rajulin miskīnin raththi al-hayʾati taḥtahu juwāliqun faqāla: hādhā niʿma al-ḥājju,

When the caravans arrived, Mujāhid said to Ibn ʿUmar: “How many pilgrims!” He answered: “How few! Say instead, ‘How many riders!’” He related that when Ibn ʿUmar saw the new pack arrangements and litters pilgrims had introduced, he said: “Pilgrims are few; riders are many.” Then he looked at a poor, shabby man with a sack beneath him and said: “This is an excellent pilgrim.”

فَيَنْبَغِي أَنْ يَكُونَ رَثَّ الْهَيْئَةِ، خَفِيفَ الْمَؤُونَةِ، مُتَقَلِّلًا مِنْ كُلِّ شَيْءٍ، لَا يَحْمِلَ مَعَهُ مِنَ الزَّادِ إِلَّا مَا لَا بُدَّ لَهُ مِنْهُ مِمَّا يَحْتَاجُ إِلَيْهِ، وَلَا يُسْرِفَ فِي الْمُبَالَغَةِ وَالتَّنَاهِي فِيهِ، وَلَا يُقَتِّرَ، وَلَا يُضَيِّقَ عَلَى نَفْسِهِ وَرَفِيقِهِ، بَلْ يَسْتَعْمِلُ الِاقْتِصَارَ فِي كُلِّ شَيْءٍ وَالْكِفَايَةَ، وَيَجْتَنِبُ مِنَ الزِّيِّ الْحُمْرَةَ فَإِنَّ ذَلِكَ مَكْرُوهٌ.

fayanbaghī ʾan yakūna raththa al-hayʾati, khafīfa al-maʾūnati, mutaqallilan min kulli shayʾin, lā yaḥmila maʿahu mina al-zādi ʾillā mā lā budda lahu minhu mimmā yaḥtāju ʾilayhi, walā yusrifa fī al-mubālaghati wa-al-tanāhī fīhi, walā yuqattira, walā yuḍayyiqa ʿalā nafsihi warafīqihi, bal yastaʿmilu al-iqtiṣāra fī kulli shayʾin wa-al-kifāyata, wayajtanibu mina al-ziyyi al-ḥumrata faʾinna dhālika makrūhun.

He should therefore be shabby in appearance, inexpensive to maintain, and sparing in everything, carrying only indispensable provisions that he needs. He should neither exaggerate and go to excess nor be miserly or impose hardship upon himself and his companion, but keep everything limited and sufficient. He should avoid red clothing, since that is disapproved.

وَرُوِيَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَنَّهُ كَانَ فِي سَفَرٍ، فَنَزَلَ أَصْحَابُهُ مَنْزِلًا، فَسَرَحَتِ الْإِبِلُ، فَنَظَرَ إِلَى أَكْسِيَةٍ حُمْرٍ عَلَى الْأَقْتَابِ فَقَالَ: أَرَى هَذِهِ الْحُمْرَةَ قَدْ غَلَبَتْ عَلَيْكُمْ، قَالَ: فَقُمْنَا نَتَسَاعَى حَتَّى نَزَعْنَاهَا عَنْ ظُهُورِهَا حَتَّى شَرَدَ بَعْضُ الْإِبِلِ، ثُمَّ لِيَجْتَنِبْ مِنَ الزِّيِّ الشُّهْرَةَ، وَكُلَّ مَنْظُورٍ إِلَيْهِ مِنَ الْأَثَاثِ،

waruwiya ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama: ʾannahu kāna fī safarin, fanazala ʾaṣḥābuhu manzilan, fasaraḥati al-ʾibilu, fanaẓara ʾilā ʾaksiyatin ḥumrin ʿalā al-ʾaqtābi faqāla: ʾarā hādhihi al-ḥumrata qad ghalabat ʿalaykum, qāla: faqumnā natasāʿā ḥattā nazaʿnāhā ʿan ẓuhūrihā ḥattā sharada baʿḍu al-ʾibili, thumma liyajtanib mina al-ziyyi al-shuhrata, wakulla manẓūrin ʾilayhi mina al-ʾathāthi,

It is related that the Prophet, may God bless him and grant him peace, was traveling when his companions camped and the camels went out to graze. Seeing red coverings on the pack saddles, he said: “I see this redness has taken over among you.” The narrator said: “We sprang up and hurried to remove them from the camels’ backs, until some camels bolted.” Let the pilgrim also avoid conspicuous dress and every furnishing that draws attention.

وَلَا يَتَشَبَّهْ بِالْمُتْرَفِينَ وَلَا بِأَهْلِ الدُّنْيَا مِنْ أَهْلِ التَّفَاخُرِ وَالتَّكَاثُرِ فَيُكْتَبَ مِنَ الْمُتَكَبِّرِينَ، وَلَا يُكْثِرِ التَّنَعُّمَ وَالرَّفَاهَةَ فَإِنَّ ذَلِكَ غَيْرُ مُسْتَحَبٍّ فِي سَبِيلِ اللَّهِ تَعَالَى، لِأَنَّ الْمَشَقَّةَ وَالظَّمَأَ وَالْمَخْمَصَةَ وَاللَّأْوَاءَ كُلَّمَا كَثُرَ فِي سَبِيلِ اللَّهِ كَانَ أَفْضَلَ وَأَثْوَبَ، حَجَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى رَاحِلَةٍ وَكَانَ تَحْتَهُ رَحْلٌ رَثٌّ وَقَطِيفَةٌ خَلِقَةٌ قِيمَتُهُ أَرْبَعَةُ دَرَاهِمَ،

walā yatashabbah bi-al-mutrafīna walā biʾahli al-dunyā min ʾahli al-tafākhuri wa-al-takāthuri fayuktaba mina al-mutakabbirīna, walā yukthiri al-tanaʿʿuma wa-al-rafāhata faʾinna dhālika ghayru mustaḥabbin fī sabīli Allāhi taʿālā, liʾanna al-mashaqqata wa-al-ẓamaʾa wa-al-makhmaṣata wa-al-laʾwāʾa kullamā kathura fī sabīli Allāhi kāna ʾafḍala waʾathwaba, ḥajja rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama ʿalā rāḥilatin wakāna taḥtahu raḥlun raththun waqaṭīfatun khaliqatun qīmatuhu ʾarbaʿatu darāhima,

Let him not imitate the luxurious or worldly people who boast and compete in possessions, lest he be recorded among the arrogant. He should not indulge much in comfort and luxury, which are not recommended in God exalted’s path: greater hardship, thirst, hunger, and distress there bring greater merit and reward. The Messenger of God, may God bless him and grant him peace, made pilgrimage on a mount with a shabby saddle and worn cover beneath him, worth four dirhams.

وَطَافَ عَلَى الرَّاحِلَةِ لِيَنْظُرَ النَّاسُ إِلَيْهِ وَيَهْتَدُوا بِشَمَائِلِهِ، وَقَالَ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ خُذُوا عَنِّي مَنَاسِكَكُمْ، وَكَانَ يَقُولُ: لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ، حَجًّا لَا رِيَاءَ فِيهِ وَلَا سُمْعَةَ، وَقَالَ: لَبَّيْكَ، إِنَّ الْعَيْشَ عَيْشُ الْآخِرَةِ، وَأَمَرَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِالشَّعَثِ وَالِاحْتِفَاءِ، وَنَهَى عَنِ التَّنَعُّمِ وَالرَّفَاهَةِ، فِي حَدِيثِ فُضَالَةَ بْنِ عُبَيْدٍ،

waṭāfa ʿalā al-rāḥilati liyanẓura al-nāsu ʾilayhi wayahtadū bishamāʾilihi, waqāla ʿalayhi al-ṣalātu wa-al-salāmu khudhū ʿannī manāsikakum, wakāna yaqūlu: labbayka Allāhumma labbayka, ḥajjan lā riyāʾa fīhi walā sumʿata, waqāla: labbayka, ʾinna al-ʿaysha ʿayshu al-ʾākhirati, waʾamara ṣallā Allāhu ʿalayhi wasallama bi-al-shaʿathi wa-al-iḥtifāʾi, wanahā ʿani al-tanaʿʿumi wa-al-rafāhati, fī ḥadīthi fuḍālata bni ʿubaydin,

He circumambulated on the mount so people could see him and follow his manner, saying, blessings and peace be upon him: “Learn your rites from me.” He would say: “At Your service, O God, at Your service: a pilgrimage without ostentation or publicity.” He also said: “At Your service; true life is the life of the hereafter.” In Fuḍāla ibn ʿUbayd’s report, he, may God bless him and grant him peace, commanded dishevelment and going barefoot, and forbade pampering and luxury.

وَفِي الْخَبَرِ: إِنَّمَا الْحَاجُّ الشَّعِثُ التَّفِلُ، يَقُولُ اللَّهُ تَعَالَى لِمَلَائِكَتِهِ: اُنْظُرُوا إِلَى زُوَّارِ بَيْتِي قَدْ جَاؤُونِي شُعْثًا غُبْرًا مِنْ كُلِّ فَجٍّ عَمِيقٍ، وَقَالَ اللَّهُ عَزَّ وَجَلَّ: (ثُمَّ لْيَقْضُوا تَفَثَهُمْ) الْحَجُّ: 29، التَّفَثُ الشَّعَثُ وَالْأَغْبَارُ، وَقَضَاؤُهُ حَلْقُ الرَّأْسِ وَقَصُّ الْأَظَافِرِ، وَكَتَبَ عُمَرُ بْنُ الْخَطَّابِ إِلَى أُمَرَاءِ الْأَجْنَادِ: اِخْلَوْلِقُوا وَاِخْشَوْشِنُوا أَيِ اِلْبَسُوا الْخُلْقَانَ وَاِسْتَعْمِلُوا الْخُشُونَةَ مِنَ الْأَشْيَاءِ،

wafī al-khabari: ʾinnamā al-ḥājju al-shaʿithu al-tafilu, yaqūlu Allāhu taʿālā limalāʾikatihi: unẓurū ʾilā zuwwāri baytī qad jāʾūnī shuʿthan ghubran min kulli fajjin ʿamīqin, waqāla Allāhu ʿazza wajalla: (thumma lyaqḍū tafathahum) al-ḥajju: 29, al-tafathu al-shaʿathu wa-al-ʾaghbāru, waqaḍāʾuhu ḥalqu al-raʾsi waqaṣṣu al-ʾaẓāfiri, wakataba ʿumaru bnu al-khaṭṭābi ʾilā ʾumarāʾi al-ʾajnādi: ikhlawliqū wa-khshawshinū ʾayi ilbasū al-khulqāna wa-staʿmilū al-khushūnata mina al-ʾashyāʾi,

A report says: “The pilgrim is the disheveled, unperfumed one.” God exalted tells His angels: “Look at the visitors to My House; they have come to Me disheveled and dusty from every distant pass.” God, mighty and majestic, said: “Then let them remove their unkemptness” (al-Ḥajj 22:29). This means dishevelment and dust; removing it means shaving the head and clipping nails. ʿUmar ibn al-Khaṭṭāb wrote to the army commanders: “Wear worn clothes and accustom yourselves to roughness,” meaning old garments and rough things.

وَبَعْضُ أَصْحَابِ الْحَدِيثِ يُصَحِّفُ هَذِهِ الْحُرُوفَ يَقُولُ: اِحْلِقُوا مِنَ الْحَلْقِ، وَلَا يَجُوزُ أَنْ يَأْمُرَهُمْ بِإِسْقَاطِ سُنَّةٍ كَيْفَ، وَقَدْ قَالَ لِصَبِيغٍ حِينَ تَوَسَّمَ فِي مَذْهَبِ الْخَوَارِجِ: اِكْشِفْ رَأْسَكَ، فَرَآهُ ذَا ضَفِيرَتَيْنِ فَقَالَ: لَوْ كُنْتَ مَحْلُوقًا لَضَرَبْتُ عُنُقَكَ، وَلْيَنْحُ مِثَالَ أَهْلِ الْيَمَنِ فِي الزِّيِّ وَالْأَثَاثِ، فَإِنَّ الِاقْتِدَاءَ بِهِمْ وَالِاتِّبَاعَ لِشَمَائِلِهِمْ فِي الْحَجِّ طَرِيقَةُ السَّلَفِ عَلَى ذَلِكَ الْهُدَى وَالْوَصْفِ، كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابُهُ، وَمَا عَدَا

wabaʿḍu ʾaṣḥābi al-ḥadīthi yuṣaḥḥifu hādhihi al-ḥurūfa yaqūlu: iḥliqū mina al-ḥalqi, walā yajūzu ʾan yaʾmurahum biʾisqāṭi sunnatin kayfa, waqad qāla liṣabīghin ḥīna tawassama fī madhhabi al-khawāriji: ikshif raʾsaka, faraʾāhu dhā ḍafīratayni faqāla: law kunta maḥlūqan laḍarabtu ʿunuqaka, walyanḥu mithāla ʾahli al-yamani fī al-ziyyi wa-al-ʾathāthi, faʾinna al-iqtidāʾa bihim wa-al-ittibāʿa lishamāʾilihim fī al-ḥajji ṭarīqatu al-salafi ʿalā dhālika al-hudā wa-al-waṣfi, kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama waʾaṣḥābuhu, wamā ʿadā

Some hadith transmitters misread these letters as iḥliqū, “shave.” He could not have ordered them to abandon a Sunna: when he discerned the Khārijite tendency in Ṣabīgh, he told him to uncover his head. Seeing two braids, he said: “Had you been shaven, I would have struck off your head.” Let the pilgrim follow the Yemenis’ dress and furnishings, for imitating their manner on pilgrimage is the early generations’ way. The Messenger of God, may God bless him and grant him peace, and his companions followed that guidance and description. Whatever departs from

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ١٩٣

al-juzʾu al-thānī, al-ṣafḥatu 193

Volume Two, page 193

وَصْفِهِمْ وَخَالَفَ هَدْيَهُمْ، فَهُوَ مُحْدَثٌ وَمُبْتَدَعٌ، وَلِهَذَا الْمَعْنَى قِيلَ: زَيْنُ الْحَجِيجِ أَهْلُ الْيَمَنِ لِأَنَّهُمْ عَلَى مِنْهَاجِ الصَّحَابَةِ وَطَرِيقَةِ السَّلَفِ، وَقِيلَ فِي مَدْحِهِمْ بِالتَّقَلُّلِ وَالِانْفِرَادِ: لَا يُغْلُونَ سِعْرًا وَلَا يُضَيِّقُونَ طَرِيقًا، وَقَدْ كَانَ الْعُلَمَاءُ قَدِيمًا إِذَا نَظَرُوا إِلَى الْمُتْرَفِينَ قَدْ خَرَجُوا إِلَى مَكَّةَ يَقُولُونَ: لَا تَقُولُوا خَرَجَ فُلَانٌ حَاجًّا، وَلَكِنْ قُولُوا: خَرَجَ مُسَافِرًا،

waṣfihim wakhālafa hadyahum, fahuwa muḥdathun wamubtadaʿun, wali-hādhā al-maʿnā qīla: zaynu al-ḥajīji ʾahlu al-yamani liʾannahum ʿalā minhāji al-ṣaḥābati waṭarīqati al-salafi, waqīla fī madḥihim bi-al-taqalluli wa-al-infirādi: lā yughlūna siʿran walā yuḍayyiqūna ṭarīqan, waqad kāna al-ʿulamāʾu qadīman ʾidhā naẓarū ʾilā al-mutrafīna qad kharajū ʾilā makkata yaqūlūna: lā taqūlū kharaja fulānun ḥājjan, wa-lākin qūlū: kharaja musāfiran,

their description and contradicts their guidance is an innovation and an invention. Hence the saying: “The Yemenis are the pilgrims’ adornment,” because they follow the Companions’ course and the early generations’ way. Praising their simplicity and independence, people said: “They neither raise prices nor crowd the road.” Earlier scholars, seeing luxurious people set out for Mecca, used to say: “Do not say that so-and-so has gone on pilgrimage; say that he has gone traveling.”

وَيُقَالُ: إِنَّ هَذِهِ الْمَحَامِلَ وَالْقِبَابَ أَحْدَثَهَا الْحَجَّاجُ بْنُ يُوسُفَ، فَرَكِبَ النَّاسُ سُنَّتَهُ، وَقَدْ كَانَ الْعُلَمَاءُ فِي وَقْتِهِ يُنْكِرُونَهَا وَيَكْرَهُونَ الرُّكُوبَ فِيهَا، وَأَخَافُ أَنَّ بَعْضَ مَا يَكُونُ مِنْ تَمَاوُتِ الْإِبِلِ يَكُونُ ذَلِكَ سَبَبَهُ لِثِقَلِ مَا يُحْمَلُ، وَلَعَلَّهُ عِدْلُ أَرْبَعَةِ أَنْفُسٍ وَزِيَادَةٍ مَعَ طُولِ الشُّقَّةِ وَقِلَّةِ الطُّعْمِ، وَيَنْبَغِي أَنْ يُقَلِّلَ مِنْ نَوْمِهِ عَلَى الدَّابَّةِ، فَإِنَّهُ يُقَالُ: إِنَّ النَّائِمَ يَثْقُلُ عَلَى الْبَعِيرِ،

wayuqālu: ʾinna hādhihi al-maḥāmila wa-al-qibāba ʾaḥdathahā al-ḥajjāju bnu yūsufa, farakiba al-nāsu sunnatahu, waqad kāna al-ʿulamāʾu fī waqtihi yunkirūnahā wayakrahūna al-rukūba fīhā, waʾakhāfu ʾanna baʿḍa mā yakūnu min tamāwuti al-ʾibili yakūnu dhālika sababahu lithiqali mā yuḥmalu, walaʿallahu ʿidlu ʾarbaʿati ʾanfusin waziyādatin maʿa ṭūli al-shuqqati waqillati al-ṭuʿmi, wayanbaghī ʾan yuqallila min nawmihi ʿalā al-dābbati, faʾinnahu yuqālu: ʾinna al-nāʾima yathqulu ʿalā al-baʿīri,

It is said that al-Ḥajjāj ibn Yūsuf introduced these litters and canopies, and people adopted his practice. Scholars of his time disapproved and disliked riding in them. I fear they cause some of the camels’ deaths through the weight carried, perhaps equivalent to four people or more, combined with the long distance and little food. One should sleep little on a mount, for it is said that a sleeping rider weighs heavily upon a camel.

وَقَدْ كَانَ أَهْلُ الْوَرَعِ لَا يَنَامُونَ عَلَى الدَّوَابِّ إِلَّا مِنْ قُعُودٍ يَغْفُونَ غَفْوَةً بَعْدَ غَفْوَةٍ، وَكَانُوا أَيْضًا لَا يَقِفُونَ عَلَيْهَا الْوُقُوفَ الطَّوِيلَ لِأَنَّ ذَلِكَ يَشُقُّ عَلَيْهَا. وَفِي الْحَدِيثِ: لَا تَتَّخِذُوا ظُهُورَ دَوَابِّكُمْ كَرَاسِيَّ، وَلَا يَحْمِلْ عَلَى الدَّابَّةِ الْمُكْتَرَاةِ إِلَّا مَا قَاضَى عَلَيْهِ الْجَمَّالَ أَوْ مَا أَعْلَمَهُ بِهِ، وَقَالَ رَجُلٌ لِاِبْنِ الْمُبَارَكِ: اِحْمِلْ لِي هَذَا الْكِتَابَ مَعَكَ، فَقَالَ: حَتَّى أَسْتَأْمِرَ الْجَمَّالَ، فَإِنِّي قَدِ اِكْتَرَيْتُ،

waqad kāna ʾahlu al-waraʿi lā yanāmūna ʿalā al-dawābbi ʾillā min quʿūdin yaghfūna ghafwatan baʿda ghafwatin, wakānū ʾayḍan lā yaqifūna ʿalayhā al-wuqūfa al-ṭawīla liʾanna dhālika yashuqqu ʿalayhā. wafī al-ḥadīthi: lā tattakhidhū ẓuhūra dawābbikum karāsiyya, walā yaḥmil ʿalā al-dābbati al-muktarāti ʾillā mā qāḍā ʿalayhi al-jammāla ʾaw mā ʾaʿlamahu bihi, waqāla rajulun li-bni al-mubāraki: iḥmil lī hādhā al-kitāba maʿaka, faqāla: ḥattā ʾastaʾmira al-jammāla, faʾinnī qadi iktaraytu,

Scrupulous people slept on mounts only sitting upright, dozing intermittently. Nor did they remain mounted at lengthy stops, because this burdened the animals. A hadith says: “Do not turn your animals’ backs into chairs.” One should load a hired animal only with what was agreed with the camel-driver or disclosed to him. A man asked Ibn al-Mubārak to carry a letter for him. He answered: “First I must ask the camel-driver, since I have hired the mount.”

وَلْيَنْزِلْ عَنْ دَابَّتِهِ غُدْوَةً وَعَشِيَّةً يُرَوِّحُهَا بِذَلِكَ، فَفِيهِ سُنَّةٌ وَآثَارٌ عَنِ السَّلَفِ، وَقَدْ كَانَ بَعْضُ السَّلَفِ يَكْتَرِي لَازِمًا وَيَشْتَرِطُ أَنْ لَا يَنْزِلَ، ثُمَّ إِنَّهُ يَنْزِلُ لِلرَّوَاحِ لِيَكُونَ مَا رَفَّهَ عَنِ الدَّابَّةِ مِنْ حَسَنَاتِهِ مُحْتَسَبًا لَهُ فِي مِيزَانِهِ، وَبَعْضُ عُلَمَاءِ الظَّاهِرِ يَقُولُ: إِنَّ الْحَجَّ رَاكِبًا أَفْضَلُ لِمَا فِيهِ مِنَ الْإِنْفَاقِ وَالْمَؤُونَةِ، وَلِأَنَّهُ أَبْعَدُ لِضَجَرِ النَّفْسِ، وَأَقَلُّ لِأَذَاهُ وَأَقْرَبُ لِسَلَامَتِهِ وَتَمَامِ حَجِّهِ،

walyanzil ʿan dābbatihi ghudwatan waʿashiyyatan yurawwiḥuhā bi-dhālika, fafīhi sunnatun waʾāthārun ʿani al-salafi, waqad kāna baʿḍu al-salafi yaktarī lāziman wayashtariṭu ʾan lā yanzila, thumma ʾinnahu yanzilu li-l-rawāḥi liyakūna mā raffaha ʿani al-dābbati min ḥasanātihi muḥtasaban lahu fī mīzānihi, wabaʿḍu ʿulamāʾi al-ẓāhiri yaqūlu: ʾinna al-ḥajja rākiban ʾafḍalu limā fīhi mina al-ʾinfāqi wa-al-maʾūnati, waliʾannahu ʾabʿadu liḍajari al-nafsi, waʾaqallu liʾadhāhu waʾaqrabu lisalāmatihi watamāmi ḥajjihi,

Let him dismount morning and evening to rest the animal; the Sunna and early reports support this. Some early people contracted for continuous riding, stipulating that they need not dismount, then voluntarily dismounted to give rest, so that this relief counted among their good deeds in the scales. Some scholars of outward law say mounted pilgrimage is better because of its expenditure and cost, reduced impatience and harm, and greater likelihood of safety and completing the pilgrimage.

فَهَذَا عِنْدِي بِمَنْزِلَةِ الْإِفْطَارِ يَكُونُ أَفْضَلَ إِذَا سَاءَ عَلَيْهِ خُلُقُهُ، وَضَاقَ بِهِ ذَرْعُهُ، وَكَثُرَ عَلَيْهِ ضَجَرُهُ، لِأَنَّ حُسْنَ الْخُلُقِ وَاِنْشِرَاحَ الصَّدْرِ أَفْضَلُ، وَقَدْ يَكُونُ كَذَلِكَ لِبَعْضِ النَّاسِ دُونَ بَعْضٍ مِمَّنْ يَكُونُ حَالُهُ الضَّجَرَ وَوَصْفُهُ التَّسَخُّطَ وَقِلَّةَ الصَّبْرِ، أَوْ لَمْ يُمْكِنِ الْمَشْيُ، وَسَأَلْتُ بَعْضَ فُقَهَائِنَا بِمَكَّةَ وَكَانَ وَرِعًا عَنْ تِلْكَ الْعُمَرِ الَّتِي تُعْتَمَرُ مِنْ مَكَّةَ إِلَى التَّنْعِيمِ،

fa-hādhā ʿindī bimanzilati al-ʾifṭāri yakūnu ʾafḍala ʾidhā sāʾa ʿalayhi khuluquhu, waḍāqa bihi dharʿuhu, wakathura ʿalayhi ḍajaruhu, liʾanna ḥusna al-khuluqi wa-nshirāḥa al-ṣadri ʾafḍalu, waqad yakūnu kadhālika libaʿḍi al-nāsi dūna baʿḍin mimman yakūnu ḥāluhu al-ḍajara wawaṣfuhu al-tasakhkhuṭa waqillata al-ṣabri, ʾaw lam yumkini al-mashyu, wasaʾaltu baʿḍa fuqahāʾinā bimakkata wakāna wariʿan ʿan tilka al-ʿumari allatī tuʿtamaru min makkata ʾilā al-tanʿīmi,

To me this resembles not fasting when fasting worsens one’s temper, exceeds one’s tolerance, and causes much irritation: good character and an open heart are better. It may apply to some people rather than others, those marked by impatience, resentment, and little endurance, or unable to walk. I asked one of our scrupulous jurists in Mecca about the lesser pilgrimages undertaken from Mecca to al-Tanʿīm,

وَهُوَ الَّذِي يُقَالُ لَهُ مَسْجِدُ عَائِشَةَ، وَهُوَ مِيقَاتُنَا لِلْعُمْرَةِ فِي طُولِ السَّنَةِ أَيُّ ذَلِكَ أَفْضَلُ الْمَشْيُ فِي الْعُمْرَةِ، أَوْ يَكْتَرِي حِمَارًا بِدِرْهَمٍ يَعْتَمِرُ عَلَيْهِ فَيُقَالُ: يَخْتَلِفُ ذَلِكَ عَلَى قَدْرِ شِدَّتِهِ عَلَى النَّاسِ، فَإِنْ كَانَ إِنْفَاقُ الدِّرْهَمِ أَشَدَّ عَلَيْهِ مِنَ الْمَشْيِ فَالِاكْتِرَاءُ أَفْضَلُ لِمَا فِيهِ مِنْ إِكْرَاهِ النَّفْسِ عَلَيْهِ وَشِدَّتِهِ عَلَيْهَا، وَمَنْ كَانَ الْمَشْيُ عَلَيْهِ أَشَقَّ فَالْمَشْيُ أَفْضَلُ لِمَا فِيهِ مِنَ الْمَشَقَّةِ،

wahuwa alladhī yuqālu lahu masjidu ʿāʾishata, wahuwa mīqātunā li-l-ʿumrati fī ṭūli al-sanati ʾayyu dhālika ʾafḍalu al-mashyu fī al-ʿumrati, ʾaw yaktarī ḥimāran bidirhamin yaʿtamiru ʿalayhi fayuqālu: yakhtalifu dhālika ʿalā qadri shiddatihi ʿalā al-nāsi, faʾin kāna ʾinfāqu al-dirhami ʾashadda ʿalayhi mina al-mashyi fa-al-iktirāʾu ʾafḍalu limā fīhi min ʾikrāhi al-nafsi ʿalayhi washiddatihi ʿalayhā, waman kāna al-mashyu ʿalayhi ʾashaqqa fa-al-mashyu ʾafḍalu limā fīhi mina al-mashaqqati,

called ʿĀʾisha’s Mosque, our consecration point for the lesser pilgrimage throughout the year: which is better, walking or hiring a donkey for a dirham? The answer given was: “It varies with the difficulty it poses. If spending the dirham is harder than walking, hiring is better because it forces the self and is hard upon it. If walking is more difficult, walking is better because of the hardship.”

ثُمَّ قَالَ: هَذَا يَخْتَلِفُ لِاِخْتِلَافِ أَحْوَالِ النَّاسِ مِنْ أَهْلِ الرَّفَاهِيَةِ وَالنِّعْمَةِ، فَيَكُونُ الْمَشْيُ عَلَيْهِمَا أَشَدَّ، وَعِنْدِي أَنَّ الِاعْتِمَارَ مَاشِيًا أَفْضَلُ، وَكَذَلِكَ الْحَجُّ مَاشِيًا لِمَنْ أَطَاقَ الْمَشْيَ وَلَمْ يَتَضَجَّرْ بِهِ وَكَانَ لَهُ هِمَّةٌ وَقَلْبٌ، وَقَدْ رَوَيْنَا فِي خَبَرٍ مِنْ طَرِيقِ أَهْلِ الْبَيْتِ: إِذَا كَانَ فِي آخِرِ الزَّمَانِ خَرَجَ النَّاسُ لِلْحَجِّ أَرْبَعَةَ أَصْنَافٍ؛

thumma qāla: hādhā yakhtalifu li-khtilāfi ʾaḥwāli al-nāsi min ʾahli al-rafāhiyati wa-al-niʿmati, fayakūnu al-mashyu ʿalayhimā ʾashadda, waʿindī ʾanna al-iʿtimāra māshiyan ʾafḍalu, wa-kadhālika al-ḥajju māshiyan liman ʾaṭāqa al-mashya walam yataḍajjar bihi wakāna lahu himmatun waqalbun, waqad rawaynā fī khabarin min ṭarīqi ʾahli al-bayti: ʾidhā kāna fī ʾākhiri al-zamāni kharaja al-nāsu li-l-ḥajji ʾarbaʿata ʾaṣnāfin;

He added: “This varies because people’s circumstances differ, including those accustomed to comfort and prosperity; walking is harder upon both.” My view is that the lesser pilgrimage on foot is better, and likewise pilgrimage on foot for someone who can walk without becoming irritable and has resolve and an attentive heart. We have transmitted a report through the Prophet’s household: “At the end of time, people will set out for pilgrimage in four categories:

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ١٩٤

al-juzʾu al-thānī, al-ṣafḥatu 194

Volume Two, page 194

سَلَاطِينُهُمْ لِلنُّزْهَةِ، وَأَغْنِيَاؤُهُمْ لِلتِّجَارَةِ، وَفُقَرَاؤُهُمْ لِلْمَسْأَلَةِ، وَقُرَّاؤُهُمْ لِلسُّمْعَةِ، وَيُكْرَهُ أَخْذُ الْأُجْرَةِ عَلَى الْحَجِّ فَيَجْعَلُ نَصِيبَهُ وَعَنَاهُ لِغَيْرِهِ مُلْتَمِسًا عَرَضَ الدُّنْيَا، وَقَدْ كَرِهَ ذَلِكَ بَعْضُ الْعُلَمَاءِ، وَلِأَنَّهُ مِنْ أَعْمَالِ الْآخِرَةِ وَيُتَقَرَّبُ بِهِ إِلَى اللَّهِ، يَجْرِي مَجْرَى الصَّلَاةِ وَالْأَذَانِ وَالْجِهَادِ فَلَا يَأْخُذُ عَلَى ذَلِكَ أَجْرًا إِلَّا فِي الْآخِرَةِ،

salāṭīnuhum li-l-nuzhati, waʾaghniyāʾuhum li-l-tijārati, wafuqarāʾuhum li-l-masʾalati, waqurrāʾuhum li-l-sumʿati, wayukrahu ʾakhdhu al-ʾujrati ʿalā al-ḥajji fayajʿalu naṣībahu waʿanāhu lighayrihi multamisan ʿaraḍa al-dunyā, waqad kariha dhālika baʿḍu al-ʿulamāʾi, waliʾannahu min ʾaʿmāli al-ʾākhirati wayutaqarrabu bihi ʾilā Allāhi, yajrī majrā al-ṣalāti wa-al-ʾadhāni wa-al-jihādi falā yaʾkhudhu ʿalā dhālika ʾajran ʾillā fī al-ʾākhirati,

their rulers for recreation, their rich for trade, their poor for begging, and their Quran reciters for publicity.” Taking payment for pilgrimage is disapproved, assigning one’s share and labor to someone else while seeking worldly gain. Some scholars disliked this because pilgrimage is a work of the hereafter through which one draws near to God, like prayer, the prayer call, and armed struggle; its reward should therefore be sought only in the hereafter.

وَقَدْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِعُثْمَانَ بْنِ أَبِي الْعَاصِ: وَاِتَّخِذْ مُؤَذِّنًا لَا يَأْخُذُ عَلَى الْأَذَانِ أَجْرًا، وَسُئِلَ عَنْ رَجُلٍ خَرَجَ مُجَاهِدًا فَأَخَذَ ثَلَاثَةَ دَنَانِيرَ فَقَالَ: لَيْسَ لَهُ مِنْ دُنْيَاهُ وَآخِرَتِهِ إِلَّا مَا أَخَذَ، فَإِنْ كَانَ نِيَّةُ عَبْدٍ الْآخِرَةَ أَوْ هِمَّتُهُ الْمُجَاوَرَةَ وَاُضْطُرَّ إِلَى ذَلِكَ،

waqad qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama liʿuthmāna bni ʾabī al-ʿāṣi: wa-ttakhidh muʾadhdhinan lā yaʾkhudhu ʿalā al-ʾadhāni ʾajran, wasuʾila ʿan rajulin kharaja mujāhidan faʾakhadha thalāthata danānīra faqāla: laysa lahu min dunyāhu waʾākhiratihi ʾillā mā ʾakhadha, faʾin kāna niyyatu ʿabdin al-ʾākhirata ʾaw himmatuhu al-mujāwarata wa-ḍṭurra ʾilā dhālika,

The Messenger of God, may God bless him and grant him peace, told ʿUthmān ibn Abī al-ʿĀṣ: “Appoint a caller who takes no payment for the prayer call.” Asked about a man who went out fighting and took three dinars, he said: “He has nothing in this world or the hereafter beyond what he took.” If, however, a servant intends the hereafter or aspires to reside beside the sanctuary and necessity drives him to accept payment,

فَإِنَّ اللَّهَ تَعَالَى قَدْ يُعْطِي الدُّنْيَا عَلَى نِيَّةِ الْآخِرَةِ وَلَا يُعْطِي الْآخِرَةَ عَلَى نِيَّةِ الدُّنْيَا، رَجَوْتُ أَنْ يَسَعَهُ ذَلِكَ، وَفِي الْخَبَرِ: يُؤْجَرُ عَلَى الْحَجَّةِ الْوَاحِدَةِ ثَلَاثَةٌ وَيَدْخُلُونَ الْجَنَّةَ: الْمُوصِي بِهَا، وَالْمُنَفِّذُ لِلْوَصِيَّةِ، وَالْحَاجُّ الَّذِي يُقِيمُهَا لِأَنَّهُ يَنْوِي خَلَاصَ أَخِيهِ الْمُسْلِمِ وَالْقِيَامَ بِفَرْضِهِ، وَقَدْ جَاءَ مَثَلُ الْمُجَاهِدِ الَّذِي يَأْخُذُ أَجْرًا عَلَى جِهَادِهِ مِثْلُ أُمِّ مُوسَى يَحِلُّ أَجْرُهَا وَتُرْضِعُ وَلَدَهَا،

faʾinna Allāha taʿālā qad yuʿṭī al-dunyā ʿalā niyyati al-ʾākhirati walā yuʿṭī al-ʾākhirata ʿalā niyyati al-dunyā, rajawtu ʾan yasaʿahu dhālika, wafī al-khabari: yuʾjaru ʿalā al-ḥajjati al-wāḥidati thalāthatun wayadkhulūna al-jannata: al-mūṣī bihā, wa-al-munaffidhu li-l-waṣiyyati, wa-al-ḥājju alladhī yuqīmuhā liʾannahu yanwī khalāṣa ʾakhīhi al-muslimi wa-al-qiyāma bifarḍihi, waqad jāʾa mathalu al-mujāhidi alladhī yaʾkhudhu ʾajran ʿalā jihādihi mithlu ʾummi mūsā yaḥillu ʾajruhā waturḍiʿu waladahā,

God exalted may grant worldly benefits for an intention directed toward the hereafter, though He does not grant the hereafter for worldly intention. I hope there is latitude for him. A report says: “Three are rewarded for one pilgrimage and enter the Garden: the person who bequeaths it, the executor, and the pilgrim who performs it,” intending to release his Muslim brother by fulfilling his obligation. It is also related that a fighter receiving payment resembles Moses’ mother: her wages are lawful while she nurses her own child.

هَذَا إِذَا كَانَتْ نِيَّتُهُ الْجِهَادَ وَاِحْتَاجَ إِلَى مَعُونَةٍ عَلَيْهِ، كَذَلِكَ مَنْ كَانَتْ نِيَّتُهُ فِي حَجِّهِ الْآخِرَةَ، وَالتَّقَرُّبَ إِلَى اللَّهِ تَعَالَى بِالطَّوَافِ وَالْعُمْرَةِ بَعْدَ قَضَاءِ مَا عَلَيْهِ، لَمْ يَضُرَّهُ أَخْذُ أُجْرَةٍ عَلَى حَجِّهِ إِنْ شَاءَ اللَّهُ تَعَالَى. وَمِنْ فَضَائِلِ الْحَجِّ أَنْ لَا يُقَوِّيَ أَعْدَاءَ اللَّهِ الصَّادِّينَ عَنِ الْمَسْجِدِ الْحَرَامِ بِالْمَالِ، فَإِنَّ الْمَعُونَةَ وَالتَّقْوِيَةَ بِالْمَالِ تُضَاهِي الْمَعُونَةَ بِالنَّفْسِ،

hādhā ʾidhā kānat niyyatuhu al-jihāda wa-ḥtāja ʾilā maʿūnatin ʿalayhi, kadhālika man kānat niyyatuhu fī ḥajjihi al-ʾākhirata, wa-al-taqarruba ʾilā Allāhi taʿālā bi-al-ṭawāfi wa-al-ʿumrati baʿda qaḍāʾi mā ʿalayhi, lam yaḍurrahu ʾakhdhu ʾujratin ʿalā ḥajjihi ʾin shāʾa Allāhu taʿālā. wamin faḍāʾili al-ḥajji ʾan lā yuqawwiya ʾaʿdāʾa Allāhi al-ṣāddīna ʿani al-masjidi al-ḥarāmi bi-al-māli, faʾinna al-maʿūnata wa-al-taqwiyata bi-al-māli tuḍāhī al-maʿūnata bi-al-nafsi,

This applies when his intention is fighting and he needs assistance. Likewise, someone intending the hereafter through pilgrimage, and nearness to God exalted through circumambulation and the lesser pilgrimage after discharging his obligation, is not harmed by receiving payment, if God exalted wills. One excellence of pilgrimage is not strengthening with money God’s enemies who bar access to the Sacred Mosque, for financial aid and reinforcement resemble personal assistance.

وَالصَّدُّ عَنِ الْمَسْجِدِ الْحَرَامِ يَكُونُ بِالْمَنْعِ وَالْإِحْصَارِ، وَيَكُونُ بِطَلَبِ الْمَالِ، فَلْيَحْتَلْ فِي التَّخَلُّصِ مِنْ ذَلِكَ فَإِنَّ بَعْضَ عُلَمَائِنَا كَانَ يَقُولُ: تَرْكُ التَّنَفُّلِ بِالْحَجِّ الرُّجُوعُ عَنْهُ أَفْضَلُ مِنْ تَقْوِيَةِ الظَّالِمِينَ بِالْمَالِ، لِأَنَّ ذَلِكَ عِنْدَهُ دَخِيلَةٌ فِي الدِّينِ، وَوَلِيجَةٌ فِي طَرِيقِ الْمُؤْمِنِينَ، وَإِقَامَةٌ وَإِظْهَارٌ لِبِدْعَةٍ أُحْدِثَتْ مِنَ الْآخِذِ وَالْمُعْطِي؛

wa-al-ṣaddu ʿani al-masjidi al-ḥarāmi yakūnu bi-al-manʿi wa-al-ʾiḥṣāri, wayakūnu biṭalabi al-māli, falyaḥtal fī al-takhalluṣi min dhālika faʾinna baʿḍa ʿulamāʾinā kāna yaqūlu: tarku al-tanaffuli bi-al-ḥajji al-rujūʿu ʿanhu ʾafḍalu min taqwiyati al-ẓālimīna bi-al-māli, liʾanna dhālika ʿindahu dakhīlatun fī al-dīni, wawalījatun fī ṭarīqi al-muʾminīna, waʾiqāmatun waʾiẓhārun libidʿatin ʾuḥdithat mina al-ʾākhidhi wa-al-muʿṭī;

Obstructing the Sacred Mosque can mean prevention and blockade, or demanding money. Let him find a way to escape this. One of our scholars used to say: “Abandoning voluntary pilgrimage, turning back from it, is better than strengthening oppressors with money.” He regarded such payment as an intrusion into religion, an illicit entry into the believers’ way, and the establishment and public promotion of an innovation introduced by receiver and giver.

وَهَذَا كَمَا قَالَ لِأَنَّهُ جَعَلَ بِدْعَةً سُنَّةً وَدُخُولًا فِي صَغَارٍ وَذِلَّةٍ وَمُعَاوَنَةً عَلَى وِزْرٍ أَعْظَمَ فِي الْحَرَمِ مِنْ تَكَلُّفِ حَجِّ نَافِلَةٍ قَدْ سَقَطَ فَرْضُهُ كَيْفَ، وَفِي ذَلِكَ إِدْخَالُ ذِلَّةٍ وَصَغَارٍ عَلَى الْإِسْلَامِ وَالْمُسْلِمِينَ مُضَاهَاةً لِلْجِزْيَةِ، وَقَدْ رَوَيْنَا عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: كُلُّ وَاحِدٍ مِنَ الْمُسْلِمِينَ عَلَى ثَغْرٍ مِنْ ثُغُورِ الْإِسْلَامِ، فَإِنْ تَرَكَ الْمُسْلِمُونَ فَاُشْدُدْ لِئَلَّا يُؤْتَى الْإِسْلَامُ مِنْ قِبَلِكَ،

wa-hādhā kamā qāla liʾannahu jaʿala bidʿatan sunnatan wadukhūlan fī ṣaghārin wadhillatin wamuʿāwanatan ʿalā wizrin ʾaʿẓama fī al-ḥarami min takallufi ḥajji nāfilatin qad saqaṭa farḍuhu kayfa, wafī dhālika ʾidkhālu dhillatin waṣaghārin ʿalā al-ʾislāmi wa-al-muslimīna muḍāhātan li-l-jizyati, waqad rawaynā ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama: kullu wāḥidin mina al-muslimīna ʿalā thaghrin min thughūri al-ʾislāmi, faʾin taraka al-muslimūna fa-shdud liʾallā yuʾtā al-ʾislāmu min qibalika,

It is as he said: this turns an innovation into an established practice and entails abasement, humiliation, and assistance in a graver burden of sin within the sanctuary than undertaking a voluntary pilgrimage whose obligation has already been discharged. Indeed, it brings abasement and humiliation upon Islam and Muslims, resembling the poll tax. We have transmitted from the Messenger of God, may God bless him and grant him peace: “Every Muslim guards a frontier of Islam. If the Muslims abandon it, hold firm, lest Islam be attacked through your position.”

وَفِي الْخَبَرِ الْمَشْهُورِ: الْمُسْلِمُونَ كَرَجُلٍ وَاحِدٍ وَمَثَلُ الْمُسْلِمِ مِنَ الْمُسْلِمِينَ كَمَثَلِ الرَّأْسِ مِنَ الْجَسَدِ، يَأْلَمُ الْجَسَدُ لِمَا يَأْلَمُ الرَّأْسُ وَيَأْلَمُ الرَّأْسُ لِمَا يَأْلَمُ الْجَسَدُ، وَقَدْ يَتَرَخَّصُ الْقَائِلُ فِي ذَلِكَ بِتَأْوِيلٍ أَنَّهُ مُضْطَرٌّ إِلَيْهِ، وَلَيْسَ كَمَا يَظُنُّ، لِأَنَّهُ لَوْ رَجَعَ لَمَا أُخِذَ مِنْهُ شَيْءٌ، وَلَوْ خَرَجَ فِي زِيِّ الْمُتْرَفِينَ مِمَّا أُحْدِثَ

wafī al-khabari al-mashhūri: al-muslimūna karajulin wāḥidin wamathalu al-muslimi mina al-muslimīna kamathali al-raʾsi mina al-jasadi, yaʾlamu al-jasadu limā yaʾlamu al-raʾsu wayaʾlamu al-raʾsu limā yaʾlamu al-jasadu, waqad yatarakhkhaṣu al-qāʾilu fī dhālika bitaʾwīlin ʾannahu muḍṭarrun ʾilayhi, walaysa kamā yaẓunnu, liʾannahu law rajaʿa lamā ʾukhidha minhu shayʾun, walaw kharaja fī ziyyi al-mutrafīna mimmā ʾuḥditha

The well-known report says: “Muslims are like one man, and an individual Muslim among them is like the head in relation to the body: the body aches when the head aches, and the head when the body aches.” Someone may claim a concession by interpreting himself as compelled, but it is not as he imagines: if he turned back, nothing would be taken from him; and if he traveled in the luxurious people’s style, with the newly introduced

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ١٩٥

al-juzʾu al-thānī, al-ṣafḥatu 195

Volume Two, page 195

مِنَ الْمَحَامِلِ لَمَا أُخِذَ مِنْهُ شَيْءٌ، فَقَدْ زَالَ الِاضْطِرَارُ وَحَصَلَ مِنْهُ بِالطَّوْعِ وَالشَّهْوَةِ الِاخْتِيَارُ، لَعَلَّ هَذَا الذَّنْبَ عُقُوبَةُ مَا حَمَلُوا عَلَى الْإِبِلِ فَوْقَ طَاقَتِهَا مِنَ الْبُيُوتِ الْمُسَقَّفَةِ الَّتِي عَلَوْهَا عَلَيْهَا، كَانَ الْبَعِيرُ يَحْمِلُ الرَّجُلَ وَرَحْلَهُ فَجَعَلُوهُ يَحْمِلُ مِقْدَارَ أَرْبَعَةٍ وَزِيَادَةٍ، فَأَدَّى ذَلِكَ إِلَى تَلَفِهَا، فَهُمْ مُطَالَبُونَ بِقَتْلِهَا، لِأَنَّ مَنْ حَمَّلَ بَعِيرًا فَوْقَ طَوْقِهِ حُوسِبَ بِذَلِكَ وَطُولِبَ،

mina al-maḥāmili lamā ʾukhidha minhu shayʾun, faqad zāla al-iḍṭirāru waḥaṣala minhu bi-al-ṭawʿi wa-al-shahwati al-ikhtiyāru, laʿalla hādhā al-dhanba ʿuqūbatu mā ḥamalū ʿalā al-ʾibili fawqa ṭāqatihā mina al-buyūti al-musaqqafati allatī ʿalawhā ʿalayhā, kāna al-baʿīru yaḥmilu al-rajula waraḥlahu fajaʿalūhu yaḥmilu miqdāra ʾarbaʿatin waziyādatin, faʾaddā dhālika ʾilā talafihā, fahum muṭālabūna biqatlihā, liʾanna man ḥammala baʿīran fawqa ṭawqihi ḥūsiba bi-dhālika waṭūliba,

litters, nothing would be taken from him. Compulsion has therefore disappeared, replaced by voluntary and desire-driven choice. Perhaps this sin is punishment for loading camels beyond their capacity with roofed structures raised upon them. A camel once carried a man and his saddle; they made it carry the equivalent of four or more, causing the animals’ destruction. They are held answerable for killing them, for anyone who overloads a camel beyond its strength is accountable and liable for it.

أَوْ لَعَلَّهُ ذَنْبُ مَا خَرَجُوا بِهِ مِنَ التِّجَارَاتِ وَفُضُولِ الْأَسْبَابِ وَشُبُهَاتِ الْأَمْوَالِ أَوْ لِسُوءِ النِّيَّاتِ وَفَسَادِ الْمَقَاصِدِ، وَرَوَيْنَا أَنَّ أَبَا الدَّرْدَاءِ قَالَ لِبَعِيرٍ لَهُ فِي الْمَوْتِ: يَا أَيُّهَا الْبَعِيرُ لَا تُخَاصِمْنِي إِلَى رَبِّكَ فَإِنِّي لَمْ أَكُنْ أُحَمِّلُكَ فَوْقَ طَاقَتِكَ، وَقَدْ يُعَاقِبُ اللَّهُ عَلَى الذَّنْبِ بِذَنْبٍ مِثْلِهِ أَوْ فَوْقَهُ،

ʾaw laʿallahu dhanbu mā kharajū bihi mina al-tijārāti wafuḍūli al-ʾasbābi washubuhāti al-ʾamwāli ʾaw lisūʾi al-niyyāti wafasādi al-maqāṣidi, warawaynā ʾanna ʾabā al-dardāʾi qāla libaʿīrin lahu fī al-mawti: yā ʾayyuhā al-baʿīru lā tukhāṣimnī ʾilā rabbika faʾinnī lam ʾakun ʾuḥammiluka fawqa ṭāqatika, waqad yuʿāqibu Allāhu ʿalā al-dhanbi bidhanbin mithlihi ʾaw fawqahu,

Or perhaps it is the sin of the trading goods, excessive equipment, and doubtful wealth with which they set out, or of bad intentions and corrupt purposes. We have transmitted that Abū al-Dardāʾ told his camel as death approached: “Camel, do not bring a claim against me before your Lord, for I never loaded you beyond your capacity.” God may punish a sin by another sin like it or greater.

وَيَنْبَغِي أَنْ يَكُونَ فِي الْمَشَاعِرِ وَالْمَنَاسِكِ أَشْعَثَ أَغْبَرَ فَإِنَّهُ سُنَّةٌ، وَيُكْثِرَ ذِكْرَ اللَّهِ فِي طَرِيقِهِ وَجَمِيعِ مَنَاسِكِهِ، وَيُذَكِّرَ بِهِ الْغَافِلِينَ وَيُقِلَّ ذِكْرَ النَّاسِ وَيَلْزَمَ الصَّمْتَ فِيمَا لَا يَعْنِيهِ، وَلَا يَتَكَلَّفَ مَا قَدْ كَفَى، وَلَا يَدْخُلَ فِيمَا لَمْ يُكَلَّفْ، وَإِنْ رَأَى مَوْضِعًا لِلْمَعْرُوفِ أَمَرَ بِهِ أَوْ مُنْكَرًا نَهَى عَنْهُ، فَهَذِهِ الْمَعَانِي تُضَاعِفُ أَمْرَ الْحَجِّ وَتُفَضِّلُ الْحُجَّاجَ،

wayanbaghī ʾan yakūna fī al-mashāʿiri wa-al-manāsiki ʾashʿatha ʾaghbara faʾinnahu sunnatun, wayukthira dhikra Allāhi fī ṭarīqihi wajamīʿi manāsikihi, wayudhakkira bihi al-ghāfilīna wayuqilla dhikra al-nāsi wayalzama al-ṣamta fīmā lā yaʿnīhi, walā yatakallafa mā qad kafā, walā yadkhula fīmā lam yukallaf, waʾin raʾā mawḍiʿan li-l-maʿrūfi ʾamara bihi ʾaw munkaran nahā ʿanhu, fa-hādhihi al-maʿānī tuḍāʿifu ʾamra al-ḥajji watufaḍḍilu al-ḥujjāja,

At the sacred sites and rites he should be disheveled and dusty, for this is Sunna; remember God frequently on the road and throughout his rites; remind the heedless of Him; mention people little; and remain silent about what does not concern him. He should not burden himself with what has already been provided for or enter what he has not been charged with. Seeing an opportunity for good, he should command it; seeing wrong, forbid it. These qualities increase pilgrimage’s weight and distinguish pilgrims.

وَاُسْتُحِبَّ أَنْ يَقْرِنَ بَيْنَ حَجَّةٍ وَعُمْرَةٍ مِنْ مِيقَاتِهِ لِأَنَّ فِيهِ إِيجَابَ هَدْيٍ يُقَرِّبُهُ وَلِيَكُونَ جَامِعًا بَيْنَ نُسُكَيْنِ مِنْ مِيقَاتِ بَلَدِهِ، وَيَكُونَ قَدْ أَتَى بِالْعُمْرَةِ لِأَنَّهَا مَقْرُونَةٌ بِالْحَجِّ فِي الْكِتَابِ، وَلِأَنَّ مَذْهَبَ كَثِيرٍ مِنَ الْعُلَمَاءِ أَنَّهَا فَرِيضَةٌ كَالْحَجِّ، وَجَمَاعَةٌ مِنَ السَّلَفِ كَانُوا يَسْتَحْسِنُونَ الِابْتِدَاءَ بِالْعُمْرَةِ وَتَقْدِيمَهَا عَلَى الْحَجِّ، مِنْهُمْ: الْحَسَنُ وَعَطَاءٌ وَاِبْنُ سِيرِينَ وَالنَّخَعِيُّ.

wa-stuḥibba ʾan yaqrina bayna ḥajjatin waʿumratin min mīqātihi liʾanna fīhi ʾījāba hadyin yuqarribuhu waliyakūna jāmiʿan bayna nusukayni min mīqāti baladihi, wayakūna qad ʾatā bi-al-ʿumrati liʾannahā maqrūnatun bi-al-ḥajji fī al-kitābi, waliʾanna madhhaba kathīrin mina al-ʿulamāʾi ʾannahā farīḍatun ka-al-ḥajji, wajamāʿatun mina al-salafi kānū yastaḥsinūna al-ibtidāʾa bi-al-ʿumrati wataqdīmahā ʿalā al-ḥajji, minhum: al-ḥasanu waʿaṭāʾun wa-bnu sīrīna wa-al-nakhaʿiyyu.

Combining pilgrimage and the lesser pilgrimage from one’s consecration point is recommended, since it obligates a sacrificial offering that he presents and combines two rites from the point assigned to one’s region. It also fulfills the lesser pilgrimage, coupled with pilgrimage in the Book and regarded by many scholars as equally obligatory. A group of the early generations favored beginning with the lesser pilgrimage and placing it before pilgrimage, including al-Ḥasan, ʿAṭāʾ, Ibn Sīrīn, and al-Nakhaʿī.

وَقَدْ رُوِيَ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ جَمَعَ بَيْنَهُمَا وَأَهَلَّ بِهِمَا مَعًا فِي حَدِيثِ أَنَسٍ، وَقَدْ حُدِّثْتُ عَنْ شَقِيقِ بْنِ سَلَمَةَ عَنِ الضُّبَيِّ بْنِ مَعْبَدٍ قَالَ: أَرَدْتُ الْغَزْوَ فَأَشَارَ عَلَيَّ رَجُلٌ مِنْ أَهْلِ الْعِلْمِ أَنْ أَبْدَأَ بِالْحَجِّ فَاِسْتَشَرْتُ رَجُلًا مِنْ أَهْلِ الْفِقْهِ فَأَمَرَنِي أَنْ أَجْمَعَ بَيْنَ حَجٍّ وَعُمْرَةٍ جَمِيعًا، فَفَعَلْتُ، فَأَنْشَأْتُ أُلَبِّي بِهِمَا حَتَّى قَدِمْنَا عَلَى عُمَرَ فَأَخْبَرْتُهُ بِالَّذِي فَعَلْتُ، فَقَالَ: هُدِيتَ لِسُنَّةِ نَبِيِّكَ،

waqad ruwiya ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama jamaʿa baynahumā waʾahalla bihimā maʿan fī ḥadīthi ʾanasin, waqad ḥuddithtu ʿan shaqīqi bni salamata ʿani al-ḍubayyi bni maʿbadin qāla: ʾaradtu al-ghazwa faʾashāra ʿalayya rajulun min ʾahli al-ʿilmi ʾan ʾabdaʾa bi-al-ḥajji fa-stashartu rajulan min ʾahli al-fiqhi faʾamaranī ʾan ʾajmaʿa bayna ḥajjin waʿumratin jamīʿan, fafaʿaltu, faʾanshaʾtu ʾulabbī bihimā ḥattā qadimnā ʿalā ʿumara faʾakhbartuhu bi-alladhī faʿaltu, faqāla: hudīta lisunnati nabiyyika,

In Anas’s hadith it is related that the Prophet, may God bless him and grant him peace, combined both and proclaimed consecration for them together. I was told from Shaqīq ibn Salama, from al-Ḍubayy ibn Maʿbad: “I intended to campaign, but a scholar advised beginning with pilgrimage. Consulting a jurist, I was told to combine pilgrimage and the lesser pilgrimage. I did so and began proclaiming the response for both. On reaching ʿUmar, I told him what I had done. He said: ‘You have been guided to your Prophet’s Sunna.’”

وَإِنْ قَدَّمَ الْعُمْرَةَ فَحَجَّ مُتَمَتِّعًا ثُمَّ أَفْرَدَ الْحَجَّ بَعْدَهَا مِنْ عَامِهِ فَهُوَ أَفْضَلُ؛ وَهَذَا اِخْتِيَارُ جَمَاعَةٍ مِنَ الْعُلَمَاءِ، وَإِنْ حَجَّ مُفْرِدًا كَمَا رُوِيَ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ أَفْرَدَ الْحَجَّ فِيمَا رَوَيْنَا عَنْ عَائِشَةَ وَجَابِرٍ، وَإِذَا فَرَغَ مِنْ حَجِّهِ رَجَعَ إِلَى مِيقَاتِ بَلَدِهِ فَاِعْتَمَرَ مِنْ هُنَاكَ فَحَسَنٌ،

waʾin qaddama al-ʿumrata faḥajja mutamattiʿan thumma ʾafrada al-ḥajja baʿdahā min ʿāmihi fahuwa ʾafḍalu; wa-hādhā ikhtiyāru jamāʿatin mina al-ʿulamāʾi, waʾin ḥajja mufridan kamā ruwiya ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama ʾannahu ʾafrada al-ḥajja fīmā rawaynā ʿan ʿāʾishata wajābirin, waʾidhā faragha min ḥajjihi rajaʿa ʾilā mīqāti baladihi fa-ʿtamara min hunāka faḥasanun,

If he performs the lesser pilgrimage first, undertaking tamattuʿ, then performs pilgrimage separately afterward in the same year, that is better; a group of scholars favor this. If he performs pilgrimage alone, as it is related of the Messenger of God, may God bless him and grant him peace, in our reports from ʿĀʾisha and Jābir, then returns after completing it to his region’s consecration point and performs the lesser pilgrimage from there, that is good.

وَقَدْ قَالَ اللَّهُ عَزَّ وَجَلَّ: وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ فَإِفْرَادُهُمَا مِنْ إِتْمَامِهِمَا؛ وَهَذَا قَوْلُ عُمَرَ وَعُثْمَانَ فِي الْإِتْمَامِ، وَلْيَطُفْ لِقِرَانِهِ وَيَسْعَ طَوَافَيْنِ وَسَعْيَيْنِ لِيَخْرُجَ بِذَلِكَ مِنَ اِخْتِلَافِ الْعُلَمَاءِ جَمَعَهُمَا أَوْ فَرَّقَهُمَا، وَلْيُكْثِرِ الْعَبْدُ مِنَ التَّلْبِيَةِ فِي حَالِ إِحْرَامِهِ فَهِيَ مِنْ أَفْضَلِ الْأَذْكَارِ فِيهِ، وَلْيَرْفَعْ بِهَا صَوْتَهُ وَإِنْ قَالَ فِي تَلْبِيَتِهِ: لَبَّيْكَ يَا ذَا الْمَعَارِجِ، لَبَّيْكَ حَجًّا حَقًّا، تَعَبُّدًا وَرِقًّا، وَالرَّغْبَاءُ إِلَيْكَ وَالْعَمَلُ،

waqad qāla Allāhu ʿazza wajalla: waʾatimmū al-ḥajja wa-al-ʿumrata li-llāhi faʾifrāduhumā min ʾitmāmihimā; wa-hādhā qawlu ʿumara waʿuthmāna fī al-ʾitmāmi, walyaṭuf liqirānihi wayasʿa ṭawāfayni wasaʿyayni liyakhruja bi-dhālika mina ikhtilāfi al-ʿulamāʾi jamaʿahumā ʾaw farraqahumā, walyukthiri al-ʿabdu mina al-talbiyati fī ḥāli ʾiḥrāmihi fahiya min ʾafḍali al-ʾadhkāri fīhi, walyarfaʿ bihā ṣawtahu waʾin qāla fī talbiyatihi: labbayka yā dhā al-maʿāriji, labbayka ḥajjan ḥaqqan, taʿabbudan wariqqan, wa-al-raghbāʾu ʾilayka wa-al-ʿamalu,

God, mighty and majestic, said: “Complete pilgrimage and the lesser pilgrimage for God.” Performing them separately contributes to their completion; this was ʿUmar and ʿUthmān’s explanation. For combined consecration, let him make two circumambulations and two traversals, avoiding scholarly disagreement whether he combines or separates the rites. During consecration let him frequently recite the talbiya, one of its best remembrances, raising his voice. He may say: “At Your service, Possessor of the ascents; at Your service in true pilgrimage, worship and servitude; to You belong longing and work.”

فَقَدْ رُوِيَ هَذَا عَنِ الصَّحَابَةِ وَإِنِ اِقْتَصَرَ عَلَى تَلْبِيَةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَحَسَنٌ، وَفِيهَا كِفَايَةٌ وَبَلَاغٌ وَأُحِبُّ أَنْ يَذْبَحَ وَإِنْ لَمْ يَجِبْ عَلَيْهِ وَيَجْتَنِبَ الْأَكْلَ مِمَّا يَذْبَحُ مَا كَانَ وَاجِبًا عَلَيْهِ مِثْلَ نُسُكِ قِرَانٍ أَوْ مُتْعَةٍ أَوْ كَفَّارَةٍ، وَاُسْتُحِبَّ أَنْ يَأْكُلَ مِمَّا لَمْ يَكُنْ عَلَيْهِ وَاجِبًا وَلْيَجْتَنِبِ الْمَعَايِبَ

faqad ruwiya hādhā ʿani al-ṣaḥābati waʾini iqtaṣara ʿalā talbiyati rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama faḥasanun, wafīhā kifāyatun wabalāghun waʾuḥibbu ʾan yadhbaḥa waʾin lam yajib ʿalayhi wayajtaniba al-ʾakla mimmā yadhbaḥu mā kāna wājiban ʿalayhi mithla nusuki qirānin ʾaw mutʿatin ʾaw kaffāratin, wa-stuḥibba ʾan yaʾkula mimmā lam yakun ʿalayhi wājiban walyajtanibi al-maʿāyiba

This wording is related from the Companions. Restricting himself to the Messenger of God’s talbiya, may God bless him and grant him peace, is good and sufficient. I favor his sacrificing even when not obligated, while avoiding eating from any obligatory sacrifice, such as an offering for combining the rites, for tamattuʿ, or for expiation. Eating from a non-obligatory offering is recommended. Let him avoid the defects,

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ١٩٦

al-juzʾu al-thānī, al-ṣafḥatu 196

Volume Two, page 196

الثَّمَانِيَةَ فِي ذَبِيحَتِهِ الَّتِي وَرَدَتْ بِهَا الْآثَارُ، وَكَذَلِكَ فِي الْأُضْحِيَّةِ فَقَدْ نُهِيَ أَنْ يُضَحِّيَ بِالْجَدْعَاءِ وَالْعَضْبَاءِ وَالْجَرْبَاءِ، وَنَهَى عَنِ الشَّرْقَاءِ وَالْخَرْقَاءِ وَالْمُقَابَلَةِ وَالْمُدَابَرَةِ وَالْعَجْفَاءِ، الَّتِي لَا تُنْقِي، يَعْنِي الْمَهْزُولَةَ؛ وَهَذَا جَمِيعُ مَا جَاءَ فِي عُيُوبِ الْأَضَاحِي بِأَخْبَارٍ مُتَفَرِّقَةٍ، فَالْجَدْعُ فِي الْأَنْفِ وَالْأُذُنِ، وَالْقَطْعُ فِيهِمَا، وَالْعَضْبُ الْكَسْرُ فِي الْقَرْنِ، وَفِي نُقْصَانِ الْقَوَائِمِ،

al-thamāniyata fī dhabīḥatihi allatī waradat bihā al-ʾāthāru, wa-kadhālika fī al-ʾuḍḥiyyati faqad nuhiya ʾan yuḍaḥḥiya bi-al-jadʿāʾi wa-al-ʿaḍbāʾi wa-al-jarbāʾi, wanahā ʿani al-sharqāʾi wa-al-kharqāʾi wa-al-muqābalati wa-al-mudābarati wa-al-ʿajfāʾi, allatī lā tunqī, yaʿnī al-mahzūlata; wa-hādhā jamīʿu mā jāʾa fī ʿuyūbi al-ʾaḍāḥī biʾakhbārin mutafarriqatin, fa-al-jadʿu fī al-ʾanfi wa-al-ʾudhuni, wa-al-qaṭʿu fīhimā, wa-al-ʿaḍbu al-kasru fī al-qarni, wafī nuqṣāni al-qawāʾimi,

eight in number, mentioned in the reports concerning his sacrificial animal, and likewise the festival sacrifice. He was forbidden to sacrifice an animal with a mutilated nose or ear, broken horns or limbs, or mange. He also forbade one with ears split upward or downward, ears pierced at the front or back, or emaciation leaving no marrow, meaning a wasted animal. These are all the defects mentioned in separate reports. Jadʿ is cutting of the nose or ear; ʿaḍb is breakage of a horn and deficiency of the limbs.

وَالْجَرْبَاءُ مِنَ الْجَرَبِ، وَالشَّرْقَاءُ الْمَشْقُوقَةُ الْأُذُنِ مِنْ فَوْقُ، وَالْخَرْقَاءُ الْمَشْقُوقَةُ مِنْ أَسْفَلُ، وَالْمُقَابَلَةُ الْمَخْرُوقَةُ الْأُذُنِ مِنْ قُدَّامٍ، وَالْمُدَابَرَةُ الْمَخْرُوقَةُ مِنْ خَلْفٍ، وَالَّتِي لَا تُنْقِي الْمَهْزُولَةُ الَّتِي لَا نِقْيَ لَهَا؛ وَالنِّقْيُ هُوَ الْمُخُّ وَقَدْ رَوَيْنَا فِي تَفْسِيرِ قَوْلِهِ تَعَالَى ذَلِكَ: (وَمَنْ يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِنْ تَقْوَى الْقُلُوبِ) الْحَجُّ: 32، قِيلَ: تَسْمِينُ الْهَدْيِ وَتَحْسِينُهُ،

wa-al-jarbāʾu mina al-jarabi, wa-al-sharqāʾu al-mashqūqatu al-ʾudhuni min fawqu, wa-al-kharqāʾu al-mashqūqatu min ʾasfalu, wa-al-muqābalatu al-makhrūqatu al-ʾudhuni min quddāmin, wa-al-mudābaratu al-makhrūqatu min khalfin, wa-allatī lā tunqī al-mahzūlatu allatī lā niqya lahā; wa-al-niqyu huwa al-mukhkhu waqad rawaynā fī tafsīri qawlihi taʿālā dhālika: (waman yuʿaẓẓim shaʿāʾira Allāhi faʾinnahā min taqwā al-qulūbi) al-ḥajju: 32, qīla: tasmīnu al-hadyi wataḥsīnuhu,

Jarbāʾ derives from mange. Sharqāʾ has an ear split from above; kharqāʾ, from below; muqābala has an ear pierced at the front; mudābara, at the back. “Having no marrow” means the emaciated animal without niqy, meaning marrow. In interpretation of His exalted words, “That is so; whoever honors God’s sacred emblems, it comes from the hearts’ God-consciousness” (al-Ḥajj 22:32), we have transmitted the explanation: fattening and improving the sacrificial offering.

وَأَفْضَلُ الْهَدْيِ بَدَنَةٌ، ثُمَّ بَقَرَةٌ، ثُمَّ كَبْشٌ أَقْرَنُ أَبْيَضُ، ثُمَّ الثَّنِيُّ مِنَ الْمَعْزِ، وَإِنْ سَاقَ هَدْيَهُ مِنَ الْمِيقَاتِ فَهُوَ أَفْضَلُ مِنْ حَيْثُ لَا يُجْهِدُهُ وَلَا يَكُدُّهُ، وَقَدْ كَانُوا يُغَالُونَ بِثَلَاثٍ وَيَكْرَهُونَ الْمِكَاسَ، فِيهِنَّ الْهَدْيُ وَالْأُضْحِيَّةُ وَالرَّقَبَةُ، فَإِنَّ أَفْضَلَ ذَلِكَ أَغْلَاهُ ثَمَنًا وَأَنْفَسُهُ عِنْدَ أَهْلِهِ،

waʾafḍalu al-hadyi badanatun, thumma baqaratun, thumma kabshun ʾaqranu ʾabyaḍu, thumma al-thaniyyu mina al-maʿzi, waʾin sāqa hadyahu mina al-mīqāti fahuwa ʾafḍalu min ḥaythu lā yujhiduhu walā yakudduhu, waqad kānū yughālūna bithalāthin wayakrahūna al-mikāsa, fīhinna al-hadyu wa-al-ʾuḍḥiyyatu wa-al-raqabatu, faʾinna ʾafḍala dhālika ʾaghlāhu thamanan waʾanfasuhu ʿinda ʾahlihi,

The best offering is a camel, then a cow, then a white horned ram, then a goat that has reached the specified age. Bringing the offering from the consecration point is better, provided one does not exhaust or overwork it. They used to pay generously and dislike bargaining over three things: pilgrimage offerings, festival sacrifices, and slaves for emancipation. The best of these is the most expensive and most prized by its owners.

وَفِي حَدِيثِ اِبْنِ عُمَرَ أَنَّ عُمَرَ أَهْدَى نَجِيبَةً فَطُلِبَتْ مِنْهُ بِثَلَاثِمِائَةِ دِينَارٍ فَسَأَلَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَبِيعَهَا وَيَشْتَرِيَ بِثَمَنِهَا بُدْنًا، فَنَهَاهُ عَنْ ذَلِكَ وَقَالَ: بَلْ أَهْدِهَا فَهَذِهِ سُنَّةٌ فِي تَخَيُّرِ الْهَدْيِ، وَحُسْنِ الْأَدَبِ فِي الْمُعَامَلَةِ، وَتَرْكِ الِاسْتِبْدَالِ بِهَا طَلَبًا لِلْكَثْرَةِ، لِأَنَّ الْقَلِيلَ الْجَيِّدَ خَيْرٌ مِنَ الْكَثِيرِ الدُّونِ، إِنَّ فِي ثَلَاثِمِائَةِ دِينَارٍ قِيمَةَ ثَلَاثِينَ، فَكَانَ الْخَالِصُ الْحَسَنُ كَافِيًا مِنَ الْكَثِيرِ الْمُتَقَارِبِ،

wafī ḥadīthi ibni ʿumara ʾanna ʿumara ʾahdā najībatan faṭulibat minhu bithalāthimiʾati dīnārin fasaʾala al-nabiyya ṣallā Allāhu ʿalayhi wasallama ʾan yabīʿahā wayashtariya bithamanihā budnan, fanahāhu ʿan dhālika waqāla: bal ʾahdihā fa-hādhihi sunnatun fī takhayyuri al-hadyi, waḥusni al-ʾadabi fī al-muʿāmalati, watarki al-istibdāli bihā ṭalaban li-l-kathrati, liʾanna al-qalīla al-jayyida khayrun mina al-kathīri al-dūni, ʾinna fī thalāthimiʾati dīnārin qīmata thalāthīna, fakāna al-khāliṣu al-ḥasanu kāfiyan mina al-kathīri al-mutaqāribi,

In Ibn ʿUmar’s hadith, ʿUmar dedicated a fine camel as an offering and was offered three hundred dinars for it. He asked the Prophet, may God bless him and grant him peace, about selling it and buying several camels with the proceeds. He forbade this: “Offer this one.” This establishes a Sunna of choosing offerings well, proper conduct, and avoiding substitution merely for quantity: a little of good quality is better than much inferior quality. Three hundred dinars could buy thirty; the choice, excellent animal sufficed instead of many middling ones.

وَفِي حَدِيثِ اِبْنِ الْمُنْكَدِرِ عَنْ جَابِرٍ سُئِلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَا بِرُّ الْحَجِّ؟ قَالَ: الْعَجُّ وَالثَّجُّ، فَالْعَجُّ هُوَ رَفْعُ الصَّوْتِ بِالتَّلْبِيَةِ، وَالثَّجُّ هُوَ نَحْرُ الْبُدْنِ. وَفِي حَدِيثِ عَائِشَةَ رَضِيَ اللَّهُ تَعَالَى عَنْهَا عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَا عَمِلَ آدَمِيٌّ يَوْمَ النَّحْرِ عَمَلًا أَحَبَّ إِلَى اللَّهِ عَزَّ وَجَلَّ مِنْ إِهْرَاقِ دَمٍ،

wafī ḥadīthi ibni al-munkadiri ʿan jābirin suʾila rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: mā birru al-ḥajji? qāla: al-ʿajju wa-al-thajju, fa-al-ʿajju huwa rafʿu al-ṣawti bi-al-talbiyati, wa-al-thajju huwa naḥru al-budni. wafī ḥadīthi ʿāʾishata raḍiya Allāhu taʿālā ʿanhā ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama: mā ʿamila ʾādamiyyun yawma al-naḥri ʿamalan ʾaḥabba ʾilā Allāhi ʿazza wajalla min ʾihrāqi damin,

In Ibn al-Munkadir’s hadith from Jābir, the Messenger of God, may God bless him and grant him peace, was asked what makes pilgrimage righteous. He answered: “Loud invocation and flowing blood.” The former means raising the voice in the talbiya; the latter, slaughtering sacrificial camels. In ʿĀʾisha’s hadith, may God exalted be pleased with her, from the Prophet, may God bless him and grant him peace: “On the Day of Sacrifice no human performs a deed dearer to God, mighty and majestic, than shedding sacrificial blood.

وَأَنَّهَا لَتَأْتِي يَوْمَ الْقِيَامَةِ بِقُرُونِهَا وَأَظْلَافِهَا فَإِنَّ الدَّمَ لَيَقَعُ مِنَ اللَّهِ بِمَكَانٍ قَبْلَ أَنْ يَقَعَ بِالْأَرْضِ، طَيِّبُوا بِهَا نَفْسًا، وَفِي الْخَبَرِ: لَكُمْ بِكُلِّ

waʾannahā lataʾtī yawma al-qiyāmati biqurūnihā waʾaẓlāfihā faʾinna al-dama layaqaʿu mina Allāhi bimakānin qabla ʾan yaqaʿa bi-al-ʾarḍi, ṭayyibū bihā nafsan, wafī al-khabari: lakum bikulli

The animal will come on the Day of Resurrection with its horns and hoofs. The blood attains a place with God before falling to the ground, so offer it with willing hearts.” A report says: “For every

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ١٩٧

al-juzʾu al-thānī, al-ṣafḥatu 197

Volume Two, page 197

صُوفَةٍ مِنْ شَعْرِهَا وَبِكُلِّ قَطْرَةٍ مِنْ دَمِهَا حَسَنَةٌ، وَأَنَّهَا لَتُوضَعُ فِي الْمِيزَانِ فَأَبْشِرُوا وَلَا يُضَحَّى بِجَذَعٍ إِلَّا مِنَ الضَّأْنِ فَقَطْ، وَهُوَ مَا كَانَ فِي آخِرِ حَوْلِهِ، وَبِالثَّنِيِّ مِنَ الْمَعْزِ وَالْبَقَرِ وَالْإِبِلِ، فَالثَّنِيُّ مِنَ الْمَعْزِ مَا دَخَلَ فِي السَّنَةِ الثَّانِيَةِ، وَالثَّنِيُّ مِنَ الْبَقَرِ مَا دَخَلَ فِي الثَّالِثَةِ، وَالثَّنِيُّ مِنَ الْإِبِلِ مَا دَخَلَ فِي السَّنَةِ الْخَامِسَةِ،

ṣūfatin min shaʿrihā wabikulli qaṭratin min damihā ḥasanatun, waʾannahā latūḍaʿu fī al-mīzāni faʾabshirū walā yuḍaḥḥā bijadhaʿin ʾillā mina al-ḍaʾni faqaṭ, wahuwa mā kāna fī ʾākhiri ḥawlihi, wabi-al-thaniyyi mina al-maʿzi wa-al-baqari wa-al-ʾibili, fa-al-thaniyyu mina al-maʿzi mā dakhala fī al-sanati al-thāniyati, wa-al-thaniyyu mina al-baqari mā dakhala fī al-thālithati, wa-al-thaniyyu mina al-ʾibili mā dakhala fī al-sanati al-khāmisati,

tuft of its wool and drop of its blood you receive a good deed. It will be placed in the scales, so rejoice.” A young animal may be sacrificed only if it is a sheep nearing the end of its first year. Goats, cattle, and camels must be thanī: for goats this means entering the second year, for cattle the third, and for camels the fifth.

وَإِنْ أَحْرَمَ مِنْ بَلَدِهِ فَقَدْ قِيلَ إِنَّهُ مِنْ إِتْمَامِ الْحَجِّ وَالْعُمْرَةِ وَمِنْ عَزَائِمِ الْأَعْمَالِ، رَوَيْنَا عَنْ عُمَرَ وَعَلِيٍّ وَاِبْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُمَا: وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ، قَالُوا: إِتْمَامُهَا أَنْ تُحْرِمَ بِهِمَا مِنْ دُوَيْرَةِ أَهْلِكَ، وَلْتَكُنْ حَاضِرَ الْقَلْبِ، مُشَاهِدَ الْقُرْبِ عِنْدَ الْمَوَاطِنِ الْمَرْجُوِّ فِيهَا الْإِجَابَةُ، وَفِي الْمَشَاهِدِ الْمُبْتَغَى مِنْهَا الْمَنْفَعَةُ،

waʾin ʾaḥrama min baladihi faqad qīla ʾinnahu min ʾitmāmi al-ḥajji wa-al-ʿumrati wamin ʿazāʾimi al-ʾaʿmāli, rawaynā ʿan ʿumara waʿaliyyin wa-bni masʿūdin raḍiya Allāhu ʿanhumā: waʾatimmū al-ḥajja wa-al-ʿumrata li-llāhi, qālū: ʾitmāmuhā ʾan tuḥrima bihimā min duwayrati ʾahlika, waltakun ḥāḍira al-qalbi, mushāhida al-qurbi ʿinda al-mawāṭini al-marjuwwi fīhā al-ʾijābatu, wafī al-mashāhidi al-mubtaghā minhā al-manfaʿatu,

Entering consecration from one’s home region is said to contribute to completing pilgrimage and the lesser pilgrimage, and to be an act of resolute devotion. We have transmitted from ʿUmar, ʿAlī, and Ibn Masʿūd, may God be pleased with both of them, concerning “Complete pilgrimage and the lesser pilgrimage for God”: “Its completion is entering consecration for both from your family’s little home.” Be present in heart, witnessing nearness at places where an answer is hoped for and sacred sites where benefit is sought,

كَمَا قَالَ اللَّهُ سُبْحَانَهُ وَتَعَالَى: لِيَشْهَدُوا مَنَافِعَ لَهُمْ، وَيَذْكُرُوا اِسْمَ اللَّهِ عَلَى مَا رَزَقَهُمْ، وَاُسْتُحِبَّ لَهُ أَنْ يَمْشِيَ فِي الْمَشَاعِرِ مِنْ حِينِ يَخْرُجُ مِنْ مَكَّةَ إِلَى أَنْ يَقِفَ بِعَرَفَةَ، وَإِلَى أَنْ يَرْجِعَ مِنْ طَوَافِ الزِّيَارَةِ إِلَى مِنًى، وَمَنِ اِسْتَحَبَّ لِلْحَاجِّ الرُّكُوبَ فَإِنَّهُ يَسْتَحِبُّ لَهُ الْمَشْيَ إِلَى مَكَّةَ فِي الْمَنَاسِكِ إِلَى اِنْقِضَاءِ حَجِّهِ،

kamā qāla Allāhu subḥānahu wataʿālā: liyashhadū manāfiʿa lahum, wayadhkurū isma Allāhi ʿalā mā razaqahum, wa-stuḥibba lahu ʾan yamshiya fī al-mashāʿiri min ḥīni yakhruju min makkata ʾilā ʾan yaqifa biʿarafata, waʾilā ʾan yarjiʿa min ṭawāfi al-ziyārati ʾilā minan, wamani istaḥabba li-l-ḥājji al-rukūba faʾinnahu yastaḥibbu lahu al-mashya ʾilā makkata fī al-manāsiki ʾilā inqiḍāʾi ḥajjihi,

as God, glorified and exalted, said: “So that they may witness benefits for themselves and mention God’s name over what He has provided them.” It is recommended that he walk among the sacred sites from his departure from Mecca until standing at ʿArafa and returning from the visitation circumambulation to Minā. Even one who favors riding for the pilgrim recommends walking to Mecca during the rites until pilgrimage is completed.

وَلِأَنَّ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ أَوْصَى بَنِيهِ عِنْدَ مَوْتِهِ فَقَالَ: يَا بَنِيَّ حُجُّوا مُشَاةً، فَإِنَّ لِلْحَاجِّ الْمَاشِي بِكُلِّ قَدَمٍ يَخْطُوهَا سَبْعُمِائَةِ حَسَنَةٍ مِنْ حَسَنَاتِ الْحَرَمِ، قِيلَ: وَمَا حَسَنَاتُ الْحَرَمِ؟ قَالَ الْحَسَنَةُ بِمِائَةِ أَلْفٍ وَأَوْكَدُ مَا مُشِيَ فِيهِ مِنَ الْمَنَاسِكِ وَأَفْضَلُهُ، مِنْ مَسْجِدِ إِبْرَاهِيمَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى الْمَوْقِفِ، وَمِنَ الْمَوْقِفِ إِلَى الْمُزْدَلِفَةِ فِي الْإِفَاضَةِ، وَمِنَ الْمَشْعَرِ الْحَرَامِ غَدَاةَ النَّحْرِ إِلَى مِنًى، وَفِي أَيَّامِ رَمْيِهِ الْجِمَارَ،

waliʾanna ʿabda Allāhi bna ʿabbāsin ʾawṣā banīhi ʿinda mawtihi faqāla: yā baniyya ḥujjū mushātan, faʾinna li-l-ḥājji al-māshī bikulli qadamin yakhṭūhā sabʿumiʾati ḥasanatin min ḥasanāti al-ḥarami, qīla: wamā ḥasanātu al-ḥarami? qāla al-ḥasanatu bimiʾati ʾalfin waʾawkadu mā mushiya fīhi mina al-manāsiki waʾafḍaluhu, min masjidi ʾibrāhīma ṣallā Allāhu ʿalayhi wasallama ʾilā al-mawqifi, wamina al-mawqifi ʾilā al-muzdalifati fī al-ʾifāḍati, wamina al-mashʿari al-ḥarāmi ghadāta al-naḥri ʾilā minan, wafī ʾayyāmi ramyihi al-jimāra,

At his death ʿAbd Allāh ibn ʿAbbās counseled his sons: “My sons, make pilgrimage on foot. Each step earns the walking pilgrim seven hundred good deeds of the sanctuary.” Asked what these were, he said: “Each good deed counts as a hundred thousand.” Walking is most emphatically recommended from Abraham’s Mosque, may God bless him and grant him peace, to the standing place; from there to Muzdalifa during the departure; from the sacred landmark to Minā on the morning of sacrifice; and on the days of stoning the pillars.

وَصَوْمُهُ يَوْمَ عَرَفَةَ فِيهِ فَضْلٌ إِنْ قَوِيَ مَعَهُ عَلَى الدُّعَاءِ وَالتَّلْبِيَةِ وَلَمْ يَقْطَعْهُ الصَّوْمُ عَنْ ذَلِكَ، فَإِنْ أَضْعَفَهُ فَالْفِطْرُ أَفْضَلُ، وَلَمْ يَصُمْهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِعَرَفَةَ وَلَا أَبُو بَكْرٍ وَلَا عُمَرُ وَصَامَهُ عُثْمَانُ رَضِيَ اللَّهُ عَنْهُ وَعَنْهُمْ، وَلْيَعْتَبِرْ فِي طَرِيقِهِ وَسَيْرِهِ بِالْآيَاتِ وَمَا يَرَى مِنَ الْحِكْمَةِ وَالْقُدْرَةِ مِنْ تَصْرِيفِ الْخَلْقِ، وَمَا يُحْدِثُ اللَّهُ تَبَارَكَ وَتَعَالَى فِي كُلِّ وَقْتٍ،

waṣawmuhu yawma ʿarafata fīhi faḍlun ʾin qawiya maʿahu ʿalā al-duʿāʾi wa-al-talbiyati walam yaqṭaʿhu al-ṣawmu ʿan dhālika, faʾin ʾaḍʿafahu fa-al-fiṭru ʾafḍalu, walam yaṣumhu rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama biʿarafata walā ʾabū bakrin walā ʿumaru waṣāmahu ʿuthmānu raḍiya Allāhu ʿanhu waʿanhum, walyaʿtabir fī ṭarīqihi wasayrihi bi-al-ʾāyāti wamā yarā mina al-ḥikmati wa-al-qudrati min taṣrīfi al-khalqi, wamā yuḥdithu Allāhu tabāraka wataʿālā fī kulli waqtin,

Fasting on ʿArafa’s day has merit if he remains strong enough for supplication and the talbiya and fasting does not interrupt them. If it weakens him, not fasting is better. The Messenger of God, may God bless him and grant him peace, did not fast at ʿArafa, nor did Abū Bakr or ʿUmar; ʿUthmān did, may God be pleased with him and them. On his journey let him reflect upon the signs, wisdom, and power visible in creation’s ordering and what God, blessed and exalted, brings about at every moment.

فَيَكُونُ لَهُ فِي كُلِّ شَيْءٍ عِبْرَةٌ، وَمِنْ كُلِّ شَيْءٍ مَوْعِظَةٌ، فَإِنَّهُ عَلَى مِثَالِ طَرِيقِ الْآخِرَةِ، وَلْيَكُنْ لَهُ بِكُلِّ شَيْءٍ تَذْكِرَةٌ، وَفِي كُلِّ شَيْءٍ فِطْنَةٌ وَتَبْصِرَةٌ، تَرُدُّهُ إِلَى اللَّهِ تَعَالَى، وَتَدُلُّهُ عَلَيْهِ، وَتُذَكِّرُهُ بِهِ، وَيَشْهَدُهُ مِنْهَا فَيَتَفَكَّرُ فِي أَمْرِهِ، وَيَسْتَدِلُّ بِهِ عَلَى حِكْمَتِهِ، وَيَشْهَدُ مِنْهُ قُدْرَتَهُ. وَسُئِلَ الْحَسَنُ مَا عَلَامَةُ الْحَجِّ الْمَبْرُورِ؟ فَقَالَ: أَنْ يَرْجِعَ الْعَبْدُ زَاهِدًا فِي الدُّنْيَا، رَاغِبًا فِي الْآخِرَةِ،

fayakūnu lahu fī kulli shayʾin ʿibratun, wamin kulli shayʾin mawʿiẓatun, faʾinnahu ʿalā mithāli ṭarīqi al-ʾākhirati, walyakun lahu bikulli shayʾin tadhkiratun, wafī kulli shayʾin fiṭnatun watabṣiratun, tarudduhu ʾilā Allāhi taʿālā, watadulluhu ʿalayhi, watudhakkiruhu bihi, wayashhaduhu minhā fayatafakkaru fī ʾamrihi, wayastadillu bihi ʿalā ḥikmatihi, wayashhadu minhu qudratahu. wasuʾila al-ḥasanu mā ʿalāmatu al-ḥajji al-mabrūri? faqāla: ʾan yarjiʿa al-ʿabdu zāhidan fī al-dunyā, rāghiban fī al-ʾākhirati,

Let everything offer him a lesson and admonition, for this resembles the journey to the hereafter. Let everything bring remembrance, discernment, and insight that return him to God exalted, point toward Him, and remind him of Him. Through them he witnesses Him, reflects on His command, infers His wisdom, and witnesses His power. Al-Ḥasan was asked for the sign of a righteous pilgrimage. He answered: “The servant returns renouncing worldly life and desiring the hereafter.”

وَقِيلَ فِي وَصْفِ الْحَجِّ الْمَبْرُورِ: هُوَ كَفُّ الْأَذَى، وَاِحْتِمَالُ الْأَذَى، وَحُسْنُ الصُّحْبَةِ، وَبَذْلُ الزَّادِ، وَيُقَالُ: إِنَّ عَلَامَةَ قَبُولِ الْحَجِّ تَرْكُ مَا كَانَ عَلَيْهِ الْعَبْدُ مِنَ الْمَعَاصِي وَالِاسْتِبْدَالُ بِإِخْوَانِهِ الْبَطَّالِينَ إِخْوَانًا صَالِحِينَ وَبِمَجَالِسِ اللَّهْوِ وَالْغَفْلَةِ مَجَالِسَ الذِّكْرِ وَالْيَقَظَةِ، فَمَنْ وُفِّقَ لِلْعَمَلِ بِمَا ذَكَرْنَاهُ فَهُوَ عَلَامَةُ قَبُولِ حَجِّهِ وَدَلِيلُ نَظَرِ اللَّهِ إِلَيْهِ فِي قَصْدِهِ،

waqīla fī waṣfi al-ḥajji al-mabrūri: huwa kaffu al-ʾadhā, wa-ḥtimālu al-ʾadhā, waḥusnu al-ṣuḥbati, wabadhlu al-zādi, wayuqālu: ʾinna ʿalāmata qabūli al-ḥajji tarku mā kāna ʿalayhi al-ʿabdu mina al-maʿāṣī wa-al-istibdālu biʾikhwānihi al-baṭṭālīna ʾikhwānan ṣāliḥīna wabimajālisi al-lahwi wa-al-ghaflati majālisa al-dhikri wa-al-yaqaẓati, faman wuffiqa li-l-ʿamali bimā dhakarnāhu fahuwa ʿalāmatu qabūli ḥajjihi wadalīlu naẓari Allāhi ʾilayhi fī qaṣdihi,

A righteous pilgrimage has also been described as refraining from harm, bearing harm, being a good companion, and sharing provisions. Its acceptance is said to be marked by abandoning former sins, replacing idle companions with righteous ones, and replacing gatherings of diversion and heedlessness with gatherings of remembrance and wakefulness. Being enabled to practice what we have described is a sign that one’s pilgrimage is accepted and that God regards one in one’s intention.

وَمَنْ أُصِيبَ بِمُصِيبَةٍ فِي نَفْسِهِ وَمَالِهِ فَهُوَ مِنْ دَلَائِلِ قَبُولِ حَجِّهِ، فَإِنَّ الْمُصِيبَةَ فِي طَرِيقِ الْحَجِّ تَعْدِلُ النَّفَقَةَ فِي سَبِيلِ اللَّهِ تَعَالَى، الدِّرْهَمُ بِسَبْعِمِائَةٍ، وَبِمَثَابَةِ الشَّدَائِدِ فِي طَرِيقِ الْجِهَادِ، وَلْيَسْتَكْثِرْ مِنَ الطَّوَافِ بِالْبَيْتِ، لِأَنَّهُ يَسْتَوْعِبُ بِطَوَافِ أُسْبُوعٍ مِائَةً وَعِشْرِينَ رَحْمَةً يَكُونُ

waman ʾuṣība bimuṣībatin fī nafsihi wamālihi fahuwa min dalāʾili qabūli ḥajjihi, faʾinna al-muṣībata fī ṭarīqi al-ḥajji taʿdilu al-nafaqata fī sabīli Allāhi taʿālā, al-dirhamu bisabʿimiʾatin, wabimathābati al-shadāʾidi fī ṭarīqi al-jihādi, walyastakthir mina al-ṭawāfi bi-al-bayti, liʾannahu yastawʿibu biṭawāfi ʾusbūʿin miʾatan waʿishrīna raḥmatan yakūnu

An affliction affecting oneself or one’s wealth is among the indications of pilgrimage’s acceptance. An affliction on its road equals expenditure in God exalted’s path, each dirham counting as seven hundred, and resembles hardships on the road of armed struggle. Let him circumambulate the House frequently, for a complete seven-circuit circumambulation encompasses a hundred and twenty mercies, each bringing

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ١٩٨

al-juzʾu al-thānī, al-ṣafḥatu 198

Volume Two, page 198

بِكُلِّ رَحْمَةٍ مَا شَاءَ اللَّهُ، لِأَنَّهُ سُبْحَانَهُ يَخْتَصُّ بِرَحْمَتِهِ مَنْ يَشَاءُ، وَأَقَلُّ مَا لَهُ بِكُلِّ رَحْمَةٍ عَشْرُ حَسَنَاتٍ، لِأَنَّ فِي حَدِيثِ عَطَاءٍ عَنِ اِبْنِ عَبَّاسٍ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: يُنَزِّلُ اللَّهُ عَلَى هَذَا الْبَيْتِ فِي كُلِّ يَوْمٍ مِائَةً وَعِشْرِينَ رَحْمَةً، سِتُّونَ لِلطَّائِفِينَ، وَأَرْبَعُونَ لِلْمُصَلِّينَ، وَعِشْرُونَ لِلنَّاظِرِينَ،

bikulli raḥmatin mā shāʾa Allāhu, liʾannahu subḥānahu yakhtaṣṣu biraḥmatihi man yashāʾu, waʾaqallu mā lahu bikulli raḥmatin ʿashru ḥasanātin, liʾanna fī ḥadīthi ʿaṭāʾin ʿani ibni ʿabbāsin ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama: yunazzilu Allāhu ʿalā hādhā al-bayti fī kulli yawmin miʾatan waʿishrīna raḥmatan, sittūna li-l-ṭāʾifīna, waʾarbaʿūna li-l-muṣallīna, waʿishrūna li-l-nāẓirīna,

whatever God wills, for He, glorified, singles out for His mercy whom He wills. The least each mercy brings is ten good deeds. For in ʿAṭāʾ’s hadith from Ibn ʿAbbās, from the Messenger of God, may God bless him and grant him peace: “God sends down a hundred and twenty mercies upon this House each day: sixty for those circumambulating, forty for those praying, and twenty for those looking at it.”

وَفِي الْحَدِيثِ: اِسْتَكْثِرُوا مِنَ الطَّوَافِ بِالْبَيْتِ فَإِنَّهُ مِنْ أَقَلِّ شَيْءٍ تَجِدُونَهُ فِي صُحُفِكُمْ يَوْمَ الْقِيَامَةِ، وَأَغْبَطِ عَمَلٍ تَجِدُونَهُ، وَلَا تَتَحَدَّثْ فِي طَوَافِكَ، وَعَلَيْكَ بِكَثْرَةِ ذِكْرِ اللَّهِ سُبْحَانَهُ وَتَعَالَى مِنَ التَّسْبِيحِ وَالتَّهْلِيلِ وَالْحَمْدِ وَتِلَاوَةِ الْقُرْآنِ وَاِمْشِ بِسَكِينَةٍ وَوَقَارٍ وَخُشُوعٍ وَاِنْكِسَارٍ، وَلَا تُزَاحِمَنَّ أَحَدًا، وَاُقْرُبْ مِنَ الْبَيْتِ مَا أَمْكَنَ، وَاِسْتَلِمِ الرُّكْنَيْنِ الْيَمَانِيَيْنِ مَعَ تَقْبِيلِ الْحَجَرِ فِي كُلِّ وِتْرٍ مِنْ طَوَافِكَ إِنْ أَمْكَنَ.

wafī al-ḥadīthi: istakthirū mina al-ṭawāfi bi-al-bayti faʾinnahu min ʾaqalli shayʾin tajidūnahu fī ṣuḥufikum yawma al-qiyāmati, waʾaghbaṭi ʿamalin tajidūnahu, walā tataḥaddath fī ṭawāfika, waʿalayka bikathrati dhikri Allāhi subḥānahu wataʿālā mina al-tasbīḥi wa-al-tahlīli wa-al-ḥamdi watilāwati al-qurʾāni wa-mshi bisakīnatin wawaqārin wakhushūʿin wa-nkisārin, walā tuzāḥimanna ʾaḥadan, wa-qrub mina al-bayti mā ʾamkana, wa-stalimi al-ruknayni al-yamāniyayni maʿa taqbīli al-ḥajari fī kulli witrin min ṭawāfika ʾin ʾamkana.

A hadith says: “Circumambulate the House frequently; it is among the scarcest things you will find in your records on Resurrection Day, and the most enviable work.” Do not converse during circumambulation. Remember God, glorified and exalted, often through glorification, affirming His oneness, praise, and Quran recitation. Walk calmly, dignified, humble, and contrite. Do not jostle anyone. Approach the House as closely as possible and touch its two Yemeni corners, kissing the Stone on each odd-numbered circuit if possible.

وَقَدْ رَوَيْنَا فِي الْخَبَرِ: مَنْ طَافَ بِالْبَيْتِ حَافِيًا حَاسِرًا كَانَ لَهُ كَعِتْقِ رَقَبَةٍ، وَمَنْ طَافَ أُسْبُوعًا فِي الْمَطَرِ غُفِرَ لَهُ مَا سَلَفَ مِنْ ذُنُوبِهِ، رُوِيَ ذَلِكَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ قَالَهُ لِأَصْحَابِهِ وَرَفَعَهُ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: وَاِتَّقِ الْهِمَّةَ الرَّدِيَّةَ وَالْأَفْكَارَ الدَّنِيَّةَ، فَيُقَالُ: إِنَّ الْعَبْدَ يُؤَاخَذُ بِالْهِمَّةِ فِي ذَلِكَ الْبَلَدِ،

waqad rawaynā fī al-khabari: man ṭāfa bi-al-bayti ḥāfiyan ḥāsiran kāna lahu kaʿitqi raqabatin, waman ṭāfa ʾusbūʿan fī al-maṭari ghufira lahu mā salafa min dhunūbihi, ruwiya dhālika ʿani al-ḥasani bni ʿaliyyin qālahu liʾaṣḥābihi warafaʿahu ʾilā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama: wa-ttaqi al-himmata al-radiyyata wa-al-ʾafkāra al-daniyyata, fayuqālu: ʾinna al-ʿabda yuʾākhadhu bi-al-himmati fī dhālika al-baladi,

We have transmitted: “Whoever circumambulates the House barefoot and bareheaded receives the equivalent of freeing a slave; whoever completes seven circuits in the rain is forgiven his previous sins.” This is related from al-Ḥasan ibn ʿAlī, who told his companions and traced it to the Messenger of God, may God bless him and grant him peace. Beware of evil intention and base thoughts, for it is said that a servant is held accountable for intention in that city.

وَعَنِ اِبْنِ مَسْعُودٍ: مَا مِنْ بَلَدٍ يُؤَاخَذُ الْعَبْدُ فِيهِ بِالْإِرَادَةِ قَبْلَ الْعَمَلِ إِلَّا بِمَكَّةَ، وَقَالَ أَيْضًا: لَوْ هَمَّ الْعَبْدُ أَنْ يَعْمَلَ سُوءًا بِمَكَّةَ عَاقَبَهُ اللَّهُ تَعَالَى، ثُمَّ تَلَا: (وَمَنْ يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذَابٍ أَلِيمٍ)؛ يَعْنِي أَنَّهُ عَلَّقَ الْعَذَابَ بِالْإِرَادَةِ دُونَ الْفِعْلِ، وَيُقَالُ: إِنَّ السَّيِّئَاتِ تُضَاعَفُ بِمَكَّةَ كَمَا تُضَاعَفُ الْحَسَنَاتُ، وَإِنَّ السَّيِّئَاتِ الَّتِي تُكْتَسَبُ هُنَالِكَ لَا تُكَفَّرُ إِلَّا هُنَاكَ،

waʿani ibni masʿūdin: mā min baladin yuʾākhadhu al-ʿabdu fīhi bi-al-ʾirādati qabla al-ʿamali ʾillā bimakkata, waqāla ʾayḍan: law hamma al-ʿabdu ʾan yaʿmala sūʾan bimakkata ʿāqabahu Allāhu taʿālā, thumma talā: (waman yurid fīhi biʾilḥādin biẓulmin nudhiqhu min ʿadhābin ʾalīmin); yaʿnī ʾannahu ʿallaqa al-ʿadhāba bi-al-ʾirādati dūna al-fiʿli, wayuqālu: ʾinna al-sayyiʾāti tuḍāʿafu bimakkata kamā tuḍāʿafu al-ḥasanātu, waʾinna al-sayyiʾāti allatī tuktasabu hunālika lā tukaffaru ʾillā hunāka,

Ibn Masʿūd said: “In no city is a servant held accountable for intention before action except Mecca.” He also said: “If a servant intends evil in Mecca, God exalted punishes him.” He then recited: “Whoever intends therein a wrongful deviation, We shall make him taste painful punishment,” attaching punishment to intention rather than action. It is said that misdeeds are multiplied in Mecca as good deeds are, and that misdeeds committed there can be expiated only there.

وَكَانَ اِبْنُ عَبَّاسٍ يَقُولُ: الِاحْتِكَارُ بِمَكَّةَ مِنَ الْإِلْحَادِ فِي الْحَرَمِ، وَقِيلَ: الْكَذِبُ فِيهِ مِنَ الْإِلْحَادِ، وَرُوِيَ عَنْ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ تَعَالَى عَنْهُ، لَأَنْ أُذْنِبَ سَبْعِينَ ذَنْبًا بِرَكِيَّةَ أَحَبُّ إِلَيَّ مِنْ أَنْ أُذْنِبَ ذَنْبًا وَاحِدًا بِمَكَّةَ؛ وَرَكِيَّةُ مَنْزِلَةٌ بَيْنَ مَكَّةَ وَالطَّائِفِ، وَقَدْ كَانَ الْوَرِعُونَ مِنَ السَّلَفِ مِنْهُمْ عَبْدُ اللَّهِ بْنُ عُمَرَ، وَعُمَرُ بْنُ عَبْدِ الْعَزِيزِ، وَغَيْرُهُمَا يَضْرِبُ أَحَدُهُمْ فُسْطَاطًا فِي الْحَرَمِ وَفُسْطَاطًا فِي الْحِلِّ،

wakāna ibnu ʿabbāsin yaqūlu: al-iḥtikāru bimakkata mina al-ʾilḥādi fī al-ḥarami, waqīla: al-kadhibu fīhi mina al-ʾilḥādi, waruwiya ʿan ʿumara bni al-khaṭṭābi raḍiya Allāhu taʿālā ʿanhu, laʾan ʾudhniba sabʿīna dhanban birakiyyata ʾaḥabbu ʾilayya min ʾan ʾudhniba dhanban wāḥidan bimakkata; warakiyyatu manzilatun bayna makkata wa-al-ṭāʾifi, waqad kāna al-wariʿūna mina al-salafi minhum ʿabdu Allāhi bnu ʿumara, waʿumaru bnu ʿabdi al-ʿazīzi, waghayruhumā yaḍribu ʾaḥaduhum fusṭāṭan fī al-ḥarami wafusṭāṭan fī al-ḥilli,

Ibn ʿAbbās used to say: “Hoarding in Mecca is a deviation within the sanctuary.” Lying there has likewise been called deviation. It is related from ʿUmar ibn al-Khaṭṭāb, may God exalted be pleased with him: “I would rather commit seventy sins at Rakiyya than one in Mecca.” Rakiyya is a stopping place between Mecca and al-Ṭāʾif. Scrupulous early people, including ʿAbd Allāh ibn ʿUmar, ʿUmar ibn ʿAbd al-ʿAzīz, and others, would pitch one tent inside the sacred precinct and another outside.

فَإِذَا أَرَادَ أَنْ يُصَلِّيَ أَوْ يَعْمَلَ شَيْئًا مِنَ الطَّاعَاتِ دَخَلَ فُسْطَاطَ الْحَرَمِ لِيُدْرِكَ فَضْلَ الْمَسْجِدِ الْحَرَامِ، لِأَنَّ الْمَسْجِدَ الْحَرَامَ عِنْدَهُمْ فِي جَمِيعِ مَا يُذْكَرُ إِنَّمَا هُوَ الْحَرَمُ كُلُّهُ، وَإِذَا أَرَادَ أَنْ يَأْكُلَ أَوْ يُكَلِّمَ أَهْلَهُ أَوْ يَتَغَوَّطَ خَرَجَ إِلَى فُسْطَاطِ الْحِلِّ، وَيُقَالُ: إِنَّ آلَ الْحُجَّاجِ فِي سَالِفِ الدَّهْرِ كَانُوا إِذَا قَدِمُوا مَكَّةَ خَلَعُوا نِعَالَهُمْ بِذِي طُوًى تَعْظِيمًا لِلْحَرَمِ،

faʾidhā ʾarāda ʾan yuṣalliya ʾaw yaʿmala shayʾan mina al-ṭāʿāti dakhala fusṭāṭa al-ḥarami liyudrika faḍla al-masjidi al-ḥarāmi, liʾanna al-masjida al-ḥarāma ʿindahum fī jamīʿi mā yudhkaru ʾinnamā huwa al-ḥaramu kulluhu, waʾidhā ʾarāda ʾan yaʾkula ʾaw yukallima ʾahlahu ʾaw yataghawwaṭa kharaja ʾilā fusṭāṭi al-ḥilli, wayuqālu: ʾinna ʾāla al-ḥujjāji fī sālifi al-dahri kānū ʾidhā qadimū makkata khalaʿū niʿālahum bidhī ṭuwan taʿẓīman li-l-ḥarami,

When one wished to pray or perform an act of obedience, he entered the tent inside to gain the Sacred Mosque’s merit, since they understood every mention of the Sacred Mosque to include the entire precinct. To eat, speak with his family, or relieve himself, he went to the outer tent. It is said that the pilgrims’ families in former times, when arriving at Mecca, removed their sandals at Dhū Ṭuwā out of reverence for the sanctuary.

وَقَدْ سَمِعْنَا مَنْ لَمْ يَكُنْ يَتَغَوَّطُ وَلَا يَبُولُ فِي الْحَرَمِ مِنَ الْمُقِيمِينَ بِمَكَّةَ وَرَأَيْنَا بَعْضَهُمْ لَا يَتَغَوَّطُ وَلَا يَبُولُ حَتَّى يَخْرُجَ إِلَى الْحِلِّ تَعْظِيمًا لِشَعَائِرِ اللَّهِ تَعَالَى، وَتَنْزِيهًا لِحَرَمِهِ وَأَمْنِهِ، وَأَعْمَالُ الْبِرِّ كُلُّهَا تُضَاعَفُ بِمَكَّةَ، وَالْحَسَنَةُ بِمِائَةِ أَلْفِ حَسَنَةٍ عَلَى مِثَالِ الصَّلَاةِ فِي الْمَسْجِدِ الْحَرَامِ، رُوِيَ مَعْنَى ذَلِكَ عَنِ اِبْنِ عَبَّاسٍ وَأَنَسٍ،

waqad samiʿnā man lam yakun yataghawwaṭu walā yabūlu fī al-ḥarami mina al-muqīmīna bimakkata waraʾaynā baʿḍahum lā yataghawwaṭu walā yabūlu ḥattā yakhruja ʾilā al-ḥilli taʿẓīman lishaʿāʾiri Allāhi taʿālā, watanzīhan liḥaramihi waʾamnihi, waʾaʿmālu al-birri kulluhā tuḍāʿafu bimakkata, wa-al-ḥasanatu bimiʾati ʾalfi ḥasanatin ʿalā mithāli al-ṣalāti fī al-masjidi al-ḥarāmi, ruwiya maʿnā dhālika ʿani ibni ʿabbāsin waʾanasin,

We have heard of Meccan residents who neither defecated nor urinated within the sanctuary, and seen some who would neither defecate nor urinate until they had gone outside, honoring God exalted’s sacred emblems and keeping His sanctuary and haven pure. All righteous works are multiplied in Mecca, a good deed counting as a hundred thousand, like prayer in the Sacred Mosque. This meaning is related from Ibn ʿAbbās and Anas.

وَعَنِ الْحَسَنِ الْبَصْرِيِّ: أَنَّ صَوْمَ يَوْمٍ بِمِائَةِ أَلْفٍ وَصَدَقَةَ دِرْهَمٍ بِمِائَةِ أَلْفِ دِرْهَمٍ، وَيُقَالُ: إِنَّ طَوَافَ سَبْعَةِ أَسَابِيعَ يَعْدِلُ عُمْرَةً،

waʿani al-ḥasani al-baṣriyyi: ʾanna ṣawma yawmin bimiʾati ʾalfin waṣadaqata dirhamin bimiʾati ʾalfi dirhamin, wayuqālu: ʾinna ṭawāfa sabʿati ʾasābīʿa yaʿdilu ʿumratan,

Al-Ḥasan al-Baṣrī is reported to have said that one day’s fasting counts as a hundred thousand, and a dirham given in charity as a hundred thousand dirhams. It is said that seven complete sets of circumambulation equal a lesser pilgrimage,

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ١٩٩

al-juzʾu al-thānī, al-ṣafḥatu 199

Volume Two, page 199

وَإِنَّ ثَلَاثَ عُمَرٍ تَعْدِلُ حَجَّةً، وَإِنَّ الْعُمْرَةَ هِيَ الْحَجَّةُ الصُّغْرَى؛ وَهَذَا فِي دَلِيلِ الْخِطَابِ مِنْ قَوْلِهِ تَعَالَى: يَوْمَ الْحَجِّ الْأَكْبَرِ، فَدَلَّ أَنَّ الْحَجَّ الْأَصْغَرَ هُوَ الْعُمْرَةُ، وَمِنَ الْعَرَبِ مَنْ يُسَمِّي الْعُمْرَةَ حَجًّا، وَفِي الْخَبَرِ: عُمْرَةٌ فِي رَمَضَانَ تَعْدِلُ حَجَّةً، فَمَنْ وُفِّقَ لِلْعَمَلِ بِمَا ذَكَرْنَاهُ فَهُوَ عَلَامَةُ قَبُولِ حَجِّهِ وَدَلِيلُ نَظَرِ اللَّهِ إِلَيْهِ فِي قَصْدِهِ.

waʾinna thalātha ʿumarin taʿdilu ḥajjatan, waʾinna al-ʿumrata hiya al-ḥajjatu al-ṣughrā; wa-hādhā fī dalīli al-khiṭābi min qawlihi taʿālā: yawma al-ḥajji al-ʾakbari, fadalla ʾanna al-ḥajja al-ʾaṣghara huwa al-ʿumratu, wamina al-ʿarabi man yusammī al-ʿumrata ḥajjan, wafī al-khabari: ʿumratun fī ramaḍāna taʿdilu ḥajjatan, faman wuffiqa li-l-ʿamali bimā dhakarnāhu fahuwa ʿalāmatu qabūli ḥajjihi wadalīlu naẓari Allāhi ʾilayhi fī qaṣdihi.

and three lesser pilgrimages equal one pilgrimage. The lesser pilgrimage is the smaller pilgrimage, implied by His exalted words, “The Day of the Greater Pilgrimage”: these indicate that the lesser pilgrimage is ʿumra. Some Arabs call ʿumra a ḥajj. A report says: “A lesser pilgrimage in Ramadan equals a pilgrimage.” Being enabled to practice what we have described is a sign that one’s pilgrimage is accepted and that God regards one in one’s intention.

ذِكْرُ فَضَائِلِ الْحَجِّ وَالْحَاجِّينَ لِوَجْهِ اللَّهِ

dhikru faḍāʾili al-ḥajji wa-al-ḥājjīna liwajhi Allāhi

The merits of pilgrimage and of those who make it for God’s face

رَوَيْنَا عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: مَنْ حَجَّ هَذَا الْبَيْتَ فَلَمْ يَرْفُثْ وَلَمْ يَفْسُقْ خَرَجَ مِنْ ذُنُوبِهِ كَيَوْمِ وَلَدَتْهُ أُمُّهُ، وَفِي حَدِيثٍ آخَرَ: مَنْ خَرَجَ مِنْ بَيْتِهِ حَاجًّا أَوْ مُعْتَمِرًا فَمَاتَ أُجْرِيَ لَهُ أَجْرُ الْحَاجِّ وَالْمُعْتَمِرِ إِلَى يَوْمِ الْقِيَامَةِ، وَمَنْ مَاتَ فِي أَحَدِ الْحَرَمَيْنِ لَمْ يُعْرَضْ وَلَمْ يُحَاسَبْ، وَقِيلَ لَهُ: اُدْخُلِ الْجَنَّةَ،

rawaynā ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama ʾannahu qāla: man ḥajja hādhā al-bayta falam yarfuth walam yafsuq kharaja min dhunūbihi kayawmi waladathu ʾummuhu, wafī ḥadīthin ʾākhara: man kharaja min baytihi ḥājjan ʾaw muʿtamiran famāta ʾujriya lahu ʾajru al-ḥājji wa-al-muʿtamiri ʾilā yawmi al-qiyāmati, waman māta fī ʾaḥadi al-ḥaramayni lam yuʿraḍ walam yuḥāsab, waqīla lahu: udkhuli al-jannata,

We have transmitted from the Messenger of God, may God bless him and grant him peace: “Whoever makes pilgrimage to this House without obscene speech or sinful conduct emerges from his sins as on the day his mother bore him.” Another hadith says: “Whoever leaves home for pilgrimage or the lesser pilgrimage and dies continues receiving their reward until Resurrection Day. Whoever dies in either sanctuary is neither presented for judgment nor called to account, but is told: ‘Enter the Garden.’”

وَرُوِيَ فِي الْخَبَرِ حَجَّةٌ مَبْرُورَةٌ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَحَجَّةٌ مَبْرُورَةٌ لَيْسَ لَهَا جَزَاءٌ إِلَّا الْجَنَّةُ، وَفِي الْحَدِيثِ: الْحُجَّاجُ وَالْعُمَّارُ وَفْدُ اللَّهِ تَعَالَى وَزُوَّارُهُ، إِنْ سَأَلُوهُ أَعْطَاهُمْ، وَإِنِ اِسْتَغْفَرُوهُ غَفَرَ لَهُمْ، وَإِنْ دَعَوْهُ اُسْتُجِيبَ لَهُمْ، وَإِنْ شَفَعُوا شُفِّعُوا،

waruwiya fī al-khabari ḥajjatun mabrūratun khayrun mina al-dunyā wamā fīhā, waḥajjatun mabrūratun laysa lahā jazāʾun ʾillā al-jannatu, wafī al-ḥadīthi: al-ḥujjāju wa-al-ʿummāru wafdu Allāhi taʿālā wazuwwāruhu, ʾin saʾalūhu ʾaʿṭāhum, waʾini istaghfarūhu ghafara lahum, waʾin daʿawhu ustujība lahum, waʾin shafaʿū shuffiʿū,

A report says: “A righteous pilgrimage is better than the world and everything in it; a righteous pilgrimage has no reward but the Garden.” A hadith says: “Pilgrims and those making the lesser pilgrimage are God exalted’s delegation and visitors. If they ask Him, He gives; if they seek forgiveness, He forgives; if they pray, they are answered; if they intercede, their intercession is accepted.”

وَذَكَرَ بَعْضُهُمْ أَنَّ إِبْلِيسَ ظَهَرَ لَهُ فِي صُورَةِ شَخْصٍ بِعَرَفَةَ، فَإِذَا هُوَ نَاحِلُ الْجِسْمِ، مُصْفَرُّ اللَّوْنِ، بَاكِي الْعَيْنِ، مَقْصُومُ الظَّهْرِ، فَقَالَ لَهُ: مَا الَّذِي أَبْكَى عَيْنَكَ؟ فَقَالَ: خُرُوجُ الْحَاجِّ إِلَيْهِ بِلَا تِجَارَةٍ، أَقُولُ قَصَدُوهُ أَخَافُ أَنْ لَا يُخَيِّبَهُمْ فَيُحْزِنُنِي ذَلِكَ، قَالَ: فَمَا الَّذِي أَنْحَلَ جِسْمَكَ؟ قَالَ: صَهِيلُ الْخَيْلِ فِي سَبِيلِ اللَّهِ تَعَالَى، وَلَوْ كَانَتْ فِي سَبِيلِي، كَانَ أَحَبَّ إِلَيَّ،

wadhakara baʿḍuhum ʾanna ʾiblīsa ẓahara lahu fī ṣūrati shakhṣin biʿarafata, faʾidhā huwa nāḥilu al-jismi, muṣfarru al-lawni, bākī al-ʿayni, maqṣūmu al-ẓahri, faqāla lahu: mā alladhī ʾabkā ʿaynaka? faqāla: khurūju al-ḥājji ʾilayhi bilā tijāratin, ʾaqūlu qaṣadūhu ʾakhāfu ʾan lā yukhayyibahum fayuḥzinunī dhālika, qāla: famā alladhī ʾanḥala jismaka? qāla: ṣahīlu al-khayli fī sabīli Allāhi taʿālā, walaw kānat fī sabīlī, kāna ʾaḥabba ʾilayya,

Someone related that Iblīs appeared to him at ʿArafa in human form, emaciated, yellow-faced, weeping, and broken-backed. He asked: “What makes you weep?” Iblīs answered: “The pilgrims going to Him without trading. I say, ‘They have sought Him’; I fear He will not disappoint them, and that saddens me.” “What emaciated your body?” “The neighing of horses in God exalted’s path. I would prefer them to be in mine.”

قَالَ: فَمَا الَّذِي غَيَّرَ لَوْنَكَ؟ قَالَ: تَعَاوُنُ الْجَمَاعَةِ عَلَى الطَّاعَةِ، وَلَوْ تَعَاوَنُوا عَلَى الْمَعْصِيَةِ كَانَ أَحَبَّ إِلَيَّ قَالَ: فَمَا الَّذِي قَصَمَ ظَهْرَكَ؟ قَالَ: قَوْلُ الْعَبْدِ أَسْأَلُكَ حُسْنَ الْخَاتِمَةِ، أَقُولُ: يَا وَيْلَتِي مَتَى يُعْجَبُ هَذَا بِعَمَلِهِ؟ أَخَافُ أَنْ يَكُونَ قَدْ فَطِنَ، وَلَقِيَ رَجُلٌ اِبْنَ الْمُبَارَكِ وَقَدْ أَفَاضَ مِنْ عَرَفَةَ إِلَى مُزْدَلِفَةَ فَقَالَ: مَنْ أَعْظَمُ النَّاسِ جُرْمًا يَا أَبَا عَبْدِ الرَّحْمَنِ فِي هَذَا الْوَقْتِ؟ فَقَالَ: مَنْ قَالَ إِنَّ اللَّهَ عَزَّ وَجَلَّ لَمْ يَغْفِرْ لِهَؤُلَاءِ،

qāla: famā alladhī ghayyara lawnaka? qāla: taʿāwunu al-jamāʿati ʿalā al-ṭāʿati, walaw taʿāwanū ʿalā al-maʿṣiyati kāna ʾaḥabba ʾilayya qāla: famā alladhī qaṣama ẓahraka? qāla: qawlu al-ʿabdi ʾasʾaluka ḥusna al-khātimati, ʾaqūlu: yā waylatī matā yuʿjabu hādhā biʿamalihi? ʾakhāfu ʾan yakūna qad faṭina, walaqiya rajulun ibna al-mubāraki waqad ʾafāḍa min ʿarafata ʾilā muzdalifata faqāla: man ʾaʿẓamu al-nāsi jurman yā ʾabā ʿabdi al-raḥmāni fī hādhā al-waqti? faqāla: man qāla ʾinna Allāha ʿazza wajalla lam yaghfir li-hāʾulāʾi,

“What changed your color?” “People helping one another obey. I would prefer them to cooperate in disobedience.” “What broke your back?” “The servant saying, ‘I ask You for a good ending.’ I say, ‘Alas! When will he admire his own work? I fear he has understood.’” A man met Ibn al-Mubārak after his departure from ʿArafa to Muzdalifa and asked: “Who is most guilty now, Abū ʿAbd al-Raḥmān?” He answered: “Someone who says God, mighty and majestic, has not forgiven these people.”

وَقَدْ رَوَيْنَا حَدِيثًا مُسْنَدًا مِنْ طَرِيقِ أَهْلِ الْبَيْتِ: أَعْظَمُ النَّاسِ ذَنْبًا مَنْ وَقَفَ بِعَرَفَةَ فَظَنَّ أَنَّ اللَّهَ عَزَّ وَجَلَّ لَمْ يَغْفِرْ لَهُ، وَيُقَالُ إِنَّ مِنَ الذُّنُوبِ ذُنُوبًا لَا يُكَفِّرُهَا إِلَّا الْوُقُوفُ بِعَرَفَةَ، وَقَدْ رَفَعَهُ جَعْفَرُ بْنُ مُحَمَّدٍ فَأَسْنَدَهُ، وَيُقَالُ: إِنَّ اللَّهَ عَزَّ وَجَلَّ إِذَا غَفَرَ لِعَبْدٍ ذَنْبًا فِي الْمَوْقِفِ غَفَرَهُ لِكُلِّ مَنْ أَصَابَهُ فِي ذَلِكَ الْمَوْقِفِ، وَزَعَمَ بَعْضُ السَّلَفِ: إِذَا وَافَقَ يَوْمُ عَرَفَةَ يَوْمَ جُمُعَةٍ غُفِرَ

waqad rawaynā ḥadīthan musnadan min ṭarīqi ʾahli al-bayti: ʾaʿẓamu al-nāsi dhanban man waqafa biʿarafata faẓanna ʾanna Allāha ʿazza wajalla lam yaghfir lahu, wayuqālu ʾinna mina al-dhunūbi dhunūban lā yukaffiruhā ʾillā al-wuqūfu biʿarafata, waqad rafaʿahu jaʿfaru bnu muḥammadin faʾasnadahu, wayuqālu: ʾinna Allāha ʿazza wajalla ʾidhā ghafara liʿabdin dhanban fī al-mawqifi ghafarahu likulli man ʾaṣābahu fī dhālika al-mawqifi, wazaʿama baʿḍu al-salafi: ʾidhā wāfaqa yawmu ʿarafata yawma jumuʿatin ghufira

We have transmitted a hadith with a chain through the Prophet’s household: “The most sinful person is someone who stands at ʿArafa and supposes that God, mighty and majestic, has not forgiven him.” Some sins are said to be expiated only by standing at ʿArafa; Jaʿfar ibn Muḥammad traced this report to the Prophet with a chain. It is said that when God, mighty and majestic, forgives a servant a sin there, He forgives everyone there who committed it. Some early people asserted that when ʿArafa falls on Friday, forgiveness is granted

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ٢٠٠

al-juzʾu al-thānī, al-ṣafḥatu 200

Volume Two, page 200

لِكُلِّ أَهْلِ الْمَوْقِفِ، وَهُوَ أَفْضَلُ يَوْمٍ فِي الدُّنْيَا، وَفِيهِ حَجَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَجَّةَ الْوَدَاعِ، وَلَمْ يَحُجَّ بَعْدَ نُزُولِ فَرْضِ الْحَجِّ غَيْرَهَا، وَعَلَيْهِ نَزَلَتْ هَذِهِ الْآيَةُ وَهُوَ وَاقِفٌ بِعَرَفَةَ (الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا) الْمَائِدَةُ: 3 وَقَالَ عُلَمَاءُ أَهْلِ الْكِتَابِ: لَوْ أُنْزِلَتْ عَلَيْنَا هَذِهِ الْآيَةُ لَجَعَلْنَا يَوْمَهَا عِيدًا،

likulli ʾahli al-mawqifi, wahuwa ʾafḍalu yawmin fī al-dunyā, wafīhi ḥajja rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama ḥajjata al-wadāʿi, walam yaḥujja baʿda nuzūli farḍi al-ḥajji ghayrahā, waʿalayhi nazalat hādhihi al-ʾāyatu wahuwa wāqifun biʿarafata (al-yawma ʾakmaltu lakum dīnakum waʾatmamtu ʿalaykum niʿmatī waraḍītu lakumu al-ʾislāma dīnan) al-māʾidatu: 3 waqāla ʿulamāʾu ʾahli al-kitābi: law ʾunzilat ʿalaynā hādhihi al-ʾāyatu lajaʿalnā yawmahā ʿīdan,

to everyone at the standing place. It is the world’s best day, on which the Messenger of God, may God bless him and grant him peace, made the Farewell Pilgrimage, his only pilgrimage after its obligation was revealed. Standing at ʿArafa, he received: “Today I have perfected your religion for you, completed My blessing upon you, and approved Islam as your religion” (al-Māʾida 5:3). Scholars of the People of the Book said: “Had this verse been revealed to us, we would have made its day a festival.”

فَقَالَ عُمَرُ بْنُ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ: أَشْهَدُ لَقَدْ أُنْزِلَتْ فِي يَوْمِ عِيدَيْنِ اِثْنَيْنِ؛ يَوْمِ عَرَفَةَ وَيَوْمِ جُمُعَةٍ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَهُوَ وَاقِفٌ بِعَرَفَةَ، وَقَدْ رَوَيْنَا فِي تَفْسِيرِ قَوْلِهِ تَعَالَى: لِيَشْهَدُوا مَنَافِعَ لَهُمْ؛ عَنْ جَمَاعَةٍ مِنَ السَّلَفِ قَالَ: غُفِرَ لَهُمْ وَرَبِّ الْكَعْبَةِ، وَفِي تَفْسِيرِ قَوْلِهِ تَعَالَى: لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ؛ قَالَ: طَرِيقُ مَكَّةَ يَصُدُّهُمْ عَنْهُ،

faqāla ʿumaru bnu al-khaṭṭābi raḍiya Allāhu ʿanhu: ʾashhadu laqad ʾunzilat fī yawmi ʿīdayni ithnayni; yawmi ʿarafata wayawmi jumuʿatin ʿalā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama, wahuwa wāqifun biʿarafata, waqad rawaynā fī tafsīri qawlihi taʿālā: liyashhadū manāfiʿa lahum; ʿan jamāʿatin mina al-salafi qāla: ghufira lahum warabbi al-kaʿbati, wafī tafsīri qawlihi taʿālā: laʾaqʿudanna lahum ṣirāṭaka al-mustaqīma; qāla: ṭarīqu makkata yaṣudduhum ʿanhu,

ʿUmar ibn al-Khaṭṭāb, may God be pleased with him, answered: “I testify that it was revealed on a day containing two festivals: ʿArafa and Friday, to the Messenger of God, may God bless him and grant him peace, while he stood at ʿArafa.” Explaining His exalted words, “So that they may witness benefits for themselves,” we have transmitted from a group of the early generations: “They have been forgiven, by the Kaʿba’s Lord!” Explaining His exalted words, “I shall sit in wait for them on Your straight path,” he said: “The road to Mecca, barring them from it.”

وَرَوَيْنَا عَنْ مُجَاهِدٍ وَغَيْرِهِ مِنَ الْعُلَمَاءِ: دَخَلَ حَدِيثُ أَحَدِهِمَا فِي الْآخَرِ، كَانُوا يَتَلَقَّوْنَ الْحَاجَّ يَدْعُونَ لَهُمْ قَبْلَ أَنْ يَتَدَنَّسُوا وَيَقُولُونَ: تَقَبَّلَ اللَّهُ مِنَّا وَمِنْكُمْ، وَأَنَّ الْحَاجَّ إِذَا قَدِمُوا مَكَّةَ تَلَقَّتْهُمُ الْمَلَائِكَةُ فَسَلَّمُوا عَلَى رُكْبَانِ الْإِبِلِ وَصَافَحُوا رُكْبَانِ الْحَمِيرِ وَاِعْتَنَقُوا الْمُشَاةَ اِعْتِنَاقًا، وَقَالَ الْحَسَنُ: مَنْ مَاتَ بِعَقِبِ شَهْرِ رَمَضَانَ، أَوْ بِعَقِبِ غَزْوَةٍ، أَوْ بِعَقِبِ حَجٍّ، مَاتَ شَهِيدًا،

warawaynā ʿan mujāhidin waghayrihi mina al-ʿulamāʾi: dakhala ḥadīthu ʾaḥadihimā fī al-ʾākhari, kānū yatalaqqawna al-ḥājja yadʿūna lahum qabla ʾan yatadannasū wayaqūlūna: taqabbala Allāhu minnā waminkum, waʾanna al-ḥājja ʾidhā qadimū makkata talaqqathumu al-malāʾikatu fasallamū ʿalā rukbāni al-ʾibili waṣāfaḥū rukbāni al-ḥamīri wa-ʿtanaqū al-mushāta iʿtināqan, waqāla al-ḥasanu: man māta biʿaqibi shahri ramaḍāna, ʾaw biʿaqibi ghazwatin, ʾaw biʿaqibi ḥajjin, māta shahīdan,

We have transmitted from Mujāhid and another scholar, their reports interwoven, that they used to meet pilgrims and pray for them before they became defiled, saying: “May God accept from us and you.” When pilgrims reach Mecca, angels meet them: greeting camel-riders, shaking donkey-riders’ hands, and holding those on foot in an embrace. Al-Ḥasan said: “Whoever dies just after Ramadan, a military expedition, or pilgrimage dies a martyr.”

وَقَالَ عُمَرُ رَضِيَ اللَّهُ تَعَالَى عَنْهُ: الْحَاجُّ مَغْفُورٌ لَهُ وَلِمَنِ اِسْتَغْفَرَ لَهُ شَهْرَ ذِي الْحِجَّةِ وَالْمُحَرَّمَ وَصَفَرَ وَعِشْرِينَ مِنْ رَبِيعِ الْأَوَّلِ، وَقَدْ كَانَ مِنْ سُنَّةِ السَّلَفِ أَنْ يُشَيِّعُوا الْغُزَاةَ وَأَنْ يَسْتَقْبِلُوا الْحَاجَّ وَيُقَبِّلُوا بَيْنَ أَعْيُنِهِمْ وَيَسْأَلُوهُمُ الدُّعَاءَ لَهُمْ، وَفِي الْخَبَرِ: اللَّهُمَّ اِغْفِرْ لِلْحَاجِّ وَلِمَنِ اِسْتَغْفَرَ لَهُ الْحَاجُّ.

waqāla ʿumaru raḍiya Allāhu taʿālā ʿanhu: al-ḥājju maghfūrun lahu walimani istaghfara lahu shahra dhī al-ḥijjati wa-al-muḥarrama waṣafara waʿishrīna min rabīʿi al-ʾawwali, waqad kāna min sunnati al-salafi ʾan yushayyiʿū al-ghuzāta waʾan yastaqbilū al-ḥājja wayuqabbilū bayna ʾaʿyunihim wayasʾalūhumu al-duʿāʾa lahum, wafī al-khabari: Allāhumma ighfir li-l-ḥājji walimani istaghfara lahu al-ḥājju.

ʿUmar, may God exalted be pleased with him, said: “The pilgrim is forgiven, as is anyone for whom he seeks forgiveness, throughout Dhū al-Ḥijja, Muḥarram, Ṣafar, and twenty days of Rabīʿ al-Awwal.” The early generations’ custom was to see fighters off, welcome pilgrims, kiss them between the eyes, and request their prayers. A report says: “O God, forgive the pilgrim and those for whom the pilgrim seeks forgiveness.”

وَحَدَّثُونَا عَنْ عَلِيِّ بْنِ الْمُوَفَّقِ قَالَ: حَجَجْتُ سَنَةً فَلَمَّا كَانَ لَيْلَةَ عَرَفَةَ بِتُّ بِمِنًى فِي مَسْجِدِ الْخَيْفِ، فَرَأَيْتُ فِي الْمَنَامِ كَأَنَّ مَلَكَيْنِ قَدْ نَزَلَا مِنَ السَّمَاءِ عَلَيْهِمَا ثِيَابٌ خُضْرٌ فَنَادَى أَحَدُهُمَا صَاحِبَهُ: يَا عُبَيْدَ اللَّهِ، فَقَالَ الْآخَرُ: لَبَّيْكَ يَا عَبْدَ اللَّهِ، قَالَ: تَدْرِي كَمْ حَجَّ بَيْتَ رَبِّنَا فِي هَذِهِ السَّنَةِ؟ قَالَ: لَا أَدْرِي، قَالَ: حَجَّ بَيْتَ رَبِّنَا سِتُّمِائَةِ أَلْفٍ،

waḥaddathūnā ʿan ʿaliyyi bni al-muwaffaqi qāla: ḥajajtu sanatan falammā kāna laylata ʿarafata bittu biminan fī masjidi al-khayfi, faraʾaytu fī al-manāmi kaʾanna malakayni qad nazalā mina al-samāʾi ʿalayhimā thiyābun khuḍrun fanādā ʾaḥaduhumā ṣāḥibahu: yā ʿubayda Allāhi, faqāla al-ʾākharu: labbayka yā ʿabda Allāhi, qāla: tadrī kam ḥajja bayta rabbinā fī hādhihi al-sanati? qāla: lā ʾadrī, qāla: ḥajja bayta rabbinā sittumiʾati ʾalfin,

They related to us from ʿAlī ibn al-Muwaffaq: “I made pilgrimage one year and spent the night before ʿArafa at al-Khayf Mosque in Minā. In a dream I saw two angels descend from heaven wearing green garments. One called, ‘ʿUbayd Allāh!’ The other answered, ‘At your service, ʿAbd Allāh.’ He asked, ‘Do you know how many have visited our Lord’s House this year?’ ‘I do not.’ ‘Six hundred thousand have visited our Lord’s House.’

فَتَدْرِي كَمْ قُبِلَ مِنْهُمْ؟ قَالَ: لَا، قَالَ: قُبِلَ مِنْهُمْ سِتَّةُ أَنْفُسٍ، قَالَ: ثُمَّ اِرْتَفَعَا فِي الْهَوَاءِ فَغَابَا عَنِّي فَاِنْتَبَهْتُ فَزِعًا فَاِغْتَمَمْتُ غَمًّا شَدِيدًا وَأَهَمَّنِي أَمْرِي فَقُلْتُ: إِذَا قُبِلَ حَجُّ سِتِّ أَنْفُسٍ فَأَيْنَ أَكُونُ أَنَا فِي سِتَّةِ أَنْفُسٍ؟ فَلَمَّا أَفَضْنَا مِنْ عَرَفَةَ وَبِتُّ عِنْدَ الْمَشْعَرِ الْحَرَامِ جَعَلْتُ أُفَكِّرُ فِي كَثْرَةِ الْخَلْقِ وَفِي قِلَّةِ مَنْ قُبِلَ مِنْهُمْ فَحَمَلَنِي النَّوْمُ،

fatadrī kam qubila minhum? qāla: lā, qāla: qubila minhum sittatu ʾanfusin, qāla: thumma irtafaʿā fī al-hawāʾi faghābā ʿannī fa-ntabahtu faziʿan fa-ghtamamtu ghamman shadīdan waʾahammanī ʾamrī faqultu: ʾidhā qubila ḥajju sitti ʾanfusin faʾayna ʾakūnu ʾanā fī sittati ʾanfusin? falammā ʾafaḍnā min ʿarafata wabittu ʿinda al-mashʿari al-ḥarāmi jaʿaltu ʾufakkiru fī kathrati al-khalqi wafī qillati man qubila minhum faḥamalanī al-nawmu,

‘Do you know how many were accepted?’ ‘No.’ ‘Six persons.’ Then they rose into the air and disappeared. I awoke frightened and deeply distressed, worried about myself. I said: ‘If only six people’s pilgrimage was accepted, where could I be among six?’ After we departed from ʿArafa and I spent the night at the sacred landmark, I reflected on the multitude of people and the few accepted, until sleep overtook me.

فَإِذَا الشَّخْصَانِ قَدْ نَزَلَا مِنَ السَّمَاءِ عَلَى هَيْئَتِهِمَا فَنَادَى أَحَدُهُمَا: يَا عَبْدَ اللَّهِ، قَالَ: لَبَّيْكَ يَا عَبْدَ اللَّهِ، قَالَ: تَدْرِي كَمْ حَجَّ بَيْتَ رَبِّنَا؟ قَالَ: نَعَمْ سِتُّمِائَةِ أَلْفٍ، قَالَ: فَتَدْرِي كَمْ قُبِلَ مِنْهُمْ؟ قَالَ: نَعَمْ سِتَّةُ أَنْفُسٍ، قَالَ: فَتَدْرِي مَاذَا حَكَمَ رَبُّنَا فِي هَذِهِ اللَّيْلَةِ؟ قَالَ: لَا، قَالَ: فَإِنَّهُ وَهَبَ لِكُلِّ وَاحِدٍ مِنَ السِّتَّةِ مِائَةَ أَلْفٍ، قَالَ: فَاِنْتَبَهْتُ وَبِي مِنَ السُّرُورِ مَا يَجِلُّ مِنَ الْوَصْفِ،

faʾidhā al-shakhṣāni qad nazalā mina al-samāʾi ʿalā hayʾatihimā fanādā ʾaḥaduhumā: yā ʿabda Allāhi, qāla: labbayka yā ʿabda Allāhi, qāla: tadrī kam ḥajja bayta rabbinā? qāla: naʿam sittumiʾati ʾalfin, qāla: fatadrī kam qubila minhum? qāla: naʿam sittatu ʾanfusin, qāla: fatadrī mādhā ḥakama rabbunā fī hādhihi al-laylati? qāla: lā, qāla: faʾinnahu wahaba likulli wāḥidin mina al-sittati miʾata ʾalfin, qāla: fa-ntabahtu wabī mina al-surūri mā yajillu mina al-waṣfi,

The two figures descended from heaven as before. One called, ‘ʿAbd Allāh!’ ‘At your service, ʿAbd Allāh.’ ‘Do you know how many visited our Lord’s House?’ ‘Yes, six hundred thousand.’ ‘Do you know how many were accepted?’ ‘Yes, six persons.’ ‘Do you know what our Lord decided tonight?’ ‘No.’ ‘He has granted each of the six a hundred thousand.’ I awoke with joy beyond description.”

ذُكِرَ فِي هَذِهِ الْقِصَّةِ سِتَّةٌ وَلَمْ يُذْكَرِ السَّابِعُ؛ وَهَؤُلَاءِ هُمُ الْأَبْدَالُ السَّبْعَةُ أَوْتَادُ الْأَرْضِ الْمَنْظُورُ إِلَيْهِمْ كِفَاحًا، ثُمَّ يُنْظَرُ إِلَى قُلُوبِ الْأَوْلِيَاءِ مِنْ وَرَاءِ قُلُوبِهِمْ، فَأَنْوَارُ هَؤُلَاءِ عَنْ نُورِ الْجَلَالِ وَأَنْوَارُ الْأَوْلِيَاءِ مِنْ أَنْوَارِهِمْ، وَأَنْصِبَتُهُمْ وَعُلُومُهُمْ مِنْ أَنْصِبَةِ هَؤُلَاءِ وَعُلُومِهِمْ، فَلَمْ

dhukira fī hādhihi al-qiṣṣati sittatun walam yudhkari al-sābiʿu; wa-hāʾulāʾi humu al-ʾabdālu al-sabʿatu ʾawtādu al-ʾarḍi al-manẓūru ʾilayhim kifāḥan, thumma yunẓaru ʾilā qulūbi al-ʾawliyāʾi min warāʾi qulūbihim, faʾanwāru hāʾulāʾi ʿan nūri al-jalāli waʾanwāru al-ʾawliyāʾi min ʾanwārihim, waʾanṣibatuhum waʿulūmuhum min ʾanṣibati hāʾulāʾi waʿulūmihim, falam

Six were mentioned in this story, but not the seventh. These are the seven substitutes, the earth’s pegs, upon whom the gaze falls directly; then the hearts of the friends of God are regarded through their hearts. Their lights come from the light of Majesty, while the friends’ lights come from theirs, and their shares and knowledge from these men’s shares and knowledge. Thus the seventh was not

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ٢٠١

al-juzʾu al-thānī, al-ṣafḥatu 201

Volume Two, page 201

يُذْكَرِ السَّابِعُ وَهُوَ قُطْبُ الْأَرْضِ، وَالْأَبْدَالُ كُلُّهُمْ فِي مِيزَانِهِ، وَيُقَالُ إِنَّهُ هُوَ الَّذِي يُضَاهِي الْخَضِرَ مِنْ هَذِهِ الْأُمَّةِ فِي الْحَالِ وَيُجَارِيهِ فِي الْعِلْمِ، وَإِنَّهُمَا يَتَفَاوَضَانِ الْعِلْمَ وَيَجِدُ أَحَدُهُمَا الْمَزِيدَ مِنَ الْآخِرَةِ، فَإِنَّمَا لَمْ يُذْكَرْ وَاللَّهُ أَعْلَمُ لِأَنَّهُ يُوهَبُ لَهُ مَنْ مَاتَ، وَلَمْ يَحُجَّ مِنْ هَذِهِ الْأُمَّةِ لِأَنَّهُ أَوْسَعُ جَاهًا مِنْ جَمِيعِهِمْ وَأَنْفَذُ قَوْلًا فِي الشَّفَاعَةِ مِنَ الْجُمْلَةِ.

yudhkari al-sābiʿu wahuwa quṭbu al-ʾarḍi, wa-al-ʾabdālu kulluhum fī mīzānihi, wayuqālu ʾinnahu huwa alladhī yuḍāhī al-khaḍira min hādhihi al-ʾummati fī al-ḥāli wayujārīhi fī al-ʿilmi, waʾinnahumā yatafāwaḍāni al-ʿilma wayajidu ʾaḥaduhumā al-mazīda mina al-ʾākhirati, faʾinnamā lam yudhkar wa-Allāhu ʾaʿlamu liʾannahu yūhabu lahu man māta, walam yaḥujja min hādhihi al-ʾummati liʾannahu ʾawsaʿu jāhan min jamīʿihim waʾanfadhu qawlan fī al-shafāʿati mina al-jumlati.

mentioned. He is the earth’s pole, and all the substitutes are in his scale. He is said to be the member of this community who matches al-Khaḍir in spiritual state and keeps pace with him in knowledge. They exchange knowledge, and one finds further increase from the hereafter. He was not mentioned, God knows best, because those of this community who died without pilgrimage are granted to him: his standing is greater than all theirs, and his word in intercession more effective than the whole group’s.

وَقَدْ رَوَيْنَا عَنِ اِبْنِ الْمُوَفَّقِ قَالَ: حَجَجْتُ سَنَةً، فَلَمَّا قَضَيْتُ مَنَاسِكِي تَفَكَّرْتُ فِيمَنْ لَا يُتَقَبَّلُ حَجُّهُ، فَقُلْتُ: اللَّهُمَّ إِنِّي قَدْ وَهَبْتُ حَجَّتِي هَذِهِ وَجَعَلْتُ ثَوَابَهَا لِمَنْ لَا يُتَقَبَّلُ حَجُّهُ، قَالَ: فَرَأَيْتُ رَبَّ الْعِزَّةِ فِي النَّوْمِ، قَالَ لِي: يَا عَلِيُّ تَتَسَخَّى عَلَيَّ وَأَنَا خَلَقْتُ السَّخَاءَ وَخَلَقْتُ الْأَسْخِيَاءَ، وَأَنَا أَجْوَدُ الْأَجْوَدِينَ، وَأَكْرَمُ الْأَكْرَمِينَ، وَأَحَقُّ بِالْجُودِ وَالْكَرَمِ مِنَ الْعَالَمِينَ، وَقَدْ وَهَبْتُ كُلَّ مَنْ لَمْ يُقْبَلْ حَجُّهُ لِمَنْ قَبِلْتُهُ،

waqad rawaynā ʿani ibni al-muwaffaqi qāla: ḥajajtu sanatan, falammā qaḍaytu manāsikī tafakkartu fīman lā yutaqabbalu ḥajjuhu, faqultu: Allāhumma ʾinnī qad wahabtu ḥajjatī hādhihi wajaʿaltu thawābahā liman lā yutaqabbalu ḥajjuhu, qāla: faraʾaytu rabba al-ʿizzati fī al-nawmi, qāla lī: yā ʿaliyyu tatasakhkhā ʿalayya waʾanā khalaqtu al-sakhāʾa wakhalaqtu al-ʾaskhiyāʾa, waʾanā ʾajwadu al-ʾajwadīna, waʾakramu al-ʾakramīna, waʾaḥaqqu bi-al-jūdi wa-al-karami mina al-ʿālamīna, waqad wahabtu kulla man lam yuqbal ḥajjuhu liman qabiltuhu,

We have transmitted from Ibn al-Muwaffaq: “One year, after completing my rites, I thought about those whose pilgrimage was unaccepted. I said: ‘O God, I give this pilgrimage and its reward to those whose pilgrimage is unaccepted.’ I then saw the Lord of Majesty in a dream. He told me: ‘ʿAlī, do you offer Me generosity? I created generosity and created the generous. I am the most generous of the generous and the noblest of the noble, more entitled to generosity and nobility than all worlds. I have granted everyone whose pilgrimage was unaccepted to those I accepted.’”

وَكَانَ اِبْنُ الْمُوَفَّقِ هَذَا قَدْ حَجَّ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حِجَجًا وَقَالَ: فَرَأَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: يَا اِبْنَ الْمُوَفَّقِ حَجَجْتَ عَنِّي؟ قُلْتُ: نَعَمْ يَا رَسُولَ اللَّهِ، قَالَ: وَلَبَّيْتَ عَنِّي؟ قُلْتُ: نَعَمْ، قَالَ: فَهَذِهِ يَدٌ لَكَ عِنْدِي أُكَافِئُكَ بِهَا يَوْمَ الْقِيَامَةِ آخُذُ بِيَدِكَ فِي الْمَوْقِفِ فَأُدْخِلُكَ الْجَنَّةَ وَالْخَلَائِقُ فِي كَرْبِ الْحِسَابِ.

wakāna ibnu al-muwaffaqi hādhā qad ḥajja ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama ḥijajan waqāla: faraʾaytu al-nabiyya ṣallā Allāhu ʿalayhi wasallama faqāla: yā ibna al-muwaffaqi ḥajajta ʿannī? qultu: naʿam yā rasūla Allāhi, qāla: walabbayta ʿannī? qultu: naʿam, qāla: fa-hādhihi yadun laka ʿindī ʾukāfiʾuka bihā yawma al-qiyāmati ʾākhudhu biyadika fī al-mawqifi faʾudkhiluka al-jannata wa-al-khalāʾiqu fī karbi al-ḥisābi.

This Ibn al-Muwaffaq had made several pilgrimages on behalf of the Messenger of God, may God bless him and grant him peace. He said: “I saw the Prophet, may God bless him and grant him peace, who asked: ‘Ibn al-Muwaffaq, did you make pilgrimage for me?’ ‘Yes, Messenger of God.’ ‘And recite the talbiya for me?’ ‘Yes.’ He said: ‘That is a favor you have done me. I shall repay it on Resurrection Day, taking your hand at the standing place and bringing you into the Garden while creation is distressed by the accounting.’”

ذِكْرُ فَضَائِلِ الْبَيْتِ الْحَرَامِ وَمَا جَاءَ فِيهِ

dhikru faḍāʾili al-bayti al-ḥarāmi wamā jāʾa fīhi

The merits of the Sacred House and the reports concerning it

فِي الْخَبَرِ: أَنَّ اللَّهَ تَعَالَى وَعَدَ هَذَا الْبَيْتَ أَنْ يَحُجَّهُ فِي كُلِّ سَنَةٍ سِتُّمِائَةِ أَلْفٍ فَإِنْ نَقَصُوا كَمَّلَهُمُ اللَّهُ تَعَالَى بِالْمَلَائِكَةِ، وَأَنَّ الْكَعْبَةَ تُحْشَرُ كَالْعَرُوسِ الْمَزْفُوفِ وَكُلُّ مَنْ حَجَّهَا مُتَعَلِّقٌ بِأَسْتَارِهَا يَسْعَوْنَ حَوْلَهَا حَتَّى تَدْخُلَ الْجَنَّةَ فَيَدْخُلُونَ مَعَهَا، وَفِي الْخَبَرِ: أَنَّ الْحَجَرَ يَاقُوتَةٌ مِنْ يَوَاقِيتِ الْجَنَّةِ، وَأَنَّهُ يُبْعَثُ يَوْمَ الْقِيَامَةِ، وَلَهُ عَيْنَانِ، وَلِسَانٌ يَنْطِقُ بِهِ يَشْهَدُ لِمَنِ اِسْتَلَمَهُ بِحَقٍّ وَصِدْقٍ،

fī al-khabari: ʾanna Allāha taʿālā waʿada hādhā al-bayta ʾan yaḥujjahu fī kulli sanatin sittumiʾati ʾalfin faʾin naqaṣū kammalahumu Allāhu taʿālā bi-al-malāʾikati, waʾanna al-kaʿbata tuḥsharu ka-al-ʿarūsi al-mazfūfi wakullu man ḥajjahā mutaʿalliqun biʾastārihā yasʿawna ḥawlahā ḥattā tadkhula al-jannata fayadkhulūna maʿahā, wafī al-khabari: ʾanna al-ḥajara yāqūtatun min yawāqīti al-jannati, waʾannahu yubʿathu yawma al-qiyāmati, walahu ʿaynāni, walisānun yanṭiqu bihi yashhadu limani istalamahu biḥaqqin waṣidqin,

A report says God exalted promised this House six hundred thousand pilgrims each year; if fewer come, God exalted completes their number with angels. The Kaʿba will be raised like a bride in procession, everyone who visited it clinging to its coverings and moving around it until it enters the Garden and they enter with it. Another report says the Stone is a ruby from the Garden’s rubies. Resurrected with two eyes and a speaking tongue, it will testify for those who touched it rightly and truthfully.

وَكَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُقَبِّلُهُ كَثِيرًا، وَرَوَيْنَا أَنَّهُ سَجَدَ عَلَيْهِ وَكَانَ يَطُوفُ عَلَى الرَّاحِلَةِ فَيَجْعَلُ الْمِحْجَنَ عَلَيْهِ، ثُمَّ يُقَبِّلُ طَرَفَ الْمِحْجَنِ، وَقَبَّلَهُ عُمَرُ ثُمَّ قَالَ: إِنِّي لَأَعْلَمُ أَنَّكَ حَجَرٌ لَا تَضُرُّ وَلَا تَنْفَعُ، وَلَوْلَا أَنِّي رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُقَبِّلُكَ لَمَا قَبَّلْتُكَ، ثُمَّ بَكَى حَتَّى عَلَا نَشِيجُهُ فَاِلْتَفَتَ إِلَى وَرَائِهِ فَإِذَا عَلِيٌّ، فَقَالَ: يَا أَبَا الْحَسَنِ هَهُنَا تُسْكَبُ الْعَبَرَاتُ،

wakāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yuqabbiluhu kathīran, warawaynā ʾannahu sajada ʿalayhi wakāna yaṭūfu ʿalā al-rāḥilati fayajʿalu al-miḥjana ʿalayhi, thumma yuqabbilu ṭarafa al-miḥjani, waqabbalahu ʿumaru thumma qāla: ʾinnī laʾaʿlamu ʾannaka ḥajarun lā taḍurru walā tanfaʿu, walawlā ʾannī raʾaytu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yuqabbiluka lamā qabbaltuka, thumma bakā ḥattā ʿalā nashījuhu fa-ltafata ʾilā warāʾihi faʾidhā ʿaliyyun, faqāla: yā ʾabā al-ḥasani hāhunā tuskabu al-ʿabarātu,

The Messenger of God, may God bless him and grant him peace, kissed it frequently. We have transmitted that he prostrated upon it. When circumambulating mounted, he touched it with a hooked staff and kissed the staff’s tip. ʿUmar kissed it and said: “I know you are a stone that neither harms nor benefits. Had I not seen the Messenger of God, may God bless him and grant him peace, kiss you, I would not have kissed you.” He wept aloud, then turned and saw ʿAlī: “Abū al-Ḥasan, here tears are shed.”

فَقَالَ عَلِيٌّ: يَا أَمِيرَ الْمُؤْمِنِينَ بَلْ هُوَ يَضُرُّ وَيَنْفَعُ، قَالَ: وَكَيْفَ؟ قَالَ: إِنَّ اللَّهَ عَزَّ وَجَلَّ لَمَّا أَخَذَ الْمِيثَاقَ عَلَى الذُّرِّيَّةِ كَتَبَ عَلَيْهِمْ كِتَابًا، ثُمَّ أَلْقَمَهُ هَذَا الْحَجَرَ فَهُوَ يَشْهَدُ لِلْمُؤْمِنِ بِالْوَفَاءِ، وَيَشْهَدُ عَلَى الْكَافِرِ بِالْجُحُودِ، قِيلَ: فَذَلِكَ مَعْنَى قَوْلِ النَّاسِ عِنْدَ الِاسْتِلَامِ: اللَّهُمَّ إِيمَانًا بِكَ وَتَصْدِيقًا بِكِتَابِكَ وَوَفَاءً بِعَهْدِكَ يَعْنُونَ هَذَا الْكِتَابَ وَالْعَهْدَ،

faqāla ʿaliyyun: yā ʾamīra al-muʾminīna bal huwa yaḍurru wayanfaʿu, qāla: wakayfa? qāla: ʾinna Allāha ʿazza wajalla lammā ʾakhadha al-mīthāqa ʿalā al-dhurriyyati kataba ʿalayhim kitāban, thumma ʾalqamahu hādhā al-ḥajara fahuwa yashhadu li-l-muʾmini bi-al-wafāʾi, wayashhadu ʿalā al-kāfiri bi-al-juḥūdi, qīla: fa-dhālika maʿnā qawli al-nāsi ʿinda al-istilāmi: Allāhumma ʾīmānan bika wataṣdīqan bikitābika wawafāʾan biʿahdika yaʿnūna hādhā al-kitāba wa-al-ʿahda,

ʿAlī answered: “Commander of the Faithful, it does harm and benefit.” “How?” “When God, mighty and majestic, took the covenant from Adam’s descendants, He wrote a document binding them and fed it to this Stone. It testifies to the believer’s faithfulness and against the unbeliever’s denial.” This is said to explain the formula recited when touching it: “O God, in faith in You, affirmation of Your Book, and fulfillment of Your covenant.” They mean this document and covenant.

وَفِي الْخَبَرِ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَنَا أَوَّلُ مَنْ تَنْشَقُّ عَنْهُ الْأَرْضُ ثُمَّ آتِي الْبَقِيعَ فَيُحْشَرُونَ مَعِي، ثُمَّ آتِي أَهْلَ مَكَّةَ فَأُحْشَرُ بَيْنَ الْحَرَمَيْنِ، وَفِي الْخَبَرِ: أَنَّ آدَمَ لَمَّا قَضَى مَنَاسِكَهُ

wafī al-khabari ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama: ʾanā ʾawwalu man tanshaqqu ʿanhu al-ʾarḍu thumma ʾātī al-baqīʿa fayuḥsharūna maʿī, thumma ʾātī ʾahla makkata faʾuḥsharu bayna al-ḥaramayni, wafī al-khabari: ʾanna ʾādama lammā qaḍā manāsikahu

A report from the Prophet, may God bless him and grant him peace, says: “I am the first for whom the earth will split open. Then I come to al-Baqīʿ, whose people are gathered with me, then to the people of Mecca, and I am gathered between the two sanctuaries.” Another report says that when Adam completed his rites,

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ٢٠٢

al-juzʾu al-thānī, al-ṣafḥatu 202

Volume Two, page 202

لَقِيَتْهُ الْمَلَائِكَةُ فَقَالُوا: بَرَّ حَجُّكَ يَا آدَمُ، لَقَدْ حَجَجْنَا هَذَا الْبَيْتَ قَبْلَكَ بِأَلْفَيْ عَامٍ، وَجَاءَ فِي الْخَبَرِ: أَنَّ اللَّهَ تَعَالَى يَنْظُرُ فِي كُلِّ لَيْلَةٍ إِلَى أَهْلِ الْأَرْضِ، فَأَوَّلُ مَنْ يَنْظُرُ إِلَيْهِ أَهْلُ الْحَرَمِ وَأَوَّلُ مَنْ يَنْظُرُ إِلَيْهِ مِنْ أَهْلِ الْحَرَمِ أَهْلُ الْمَسْجِدِ الْحَرَامِ، فَمَنْ رَآهُ طَائِفًا غَفَرَ لَهُ، وَمَنْ رَآهُ مِنْهُمْ مُصَلِّيًا غَفَرَ لَهُ، وَمَنْ رَآهُ نَائِمًا مُسْتَقْبِلَ الْقِبْلَةِ غَفَرَ لَهُ،

laqiyathu al-malāʾikatu faqālū: barra ḥajjuka yā ʾādamu, laqad ḥajajnā hādhā al-bayta qablaka biʾalfay ʿāmin, wajāʾa fī al-khabari: ʾanna Allāha taʿālā yanẓuru fī kulli laylatin ʾilā ʾahli al-ʾarḍi, faʾawwalu man yanẓuru ʾilayhi ʾahlu al-ḥarami waʾawwalu man yanẓuru ʾilayhi min ʾahli al-ḥarami ʾahlu al-masjidi al-ḥarāmi, faman raʾāhu ṭāʾifan ghafara lahu, waman raʾāhu minhum muṣalliyan ghafara lahu, waman raʾāhu nāʾiman mustaqbila al-qiblati ghafara lahu,

the angels met him and said: “May your pilgrimage be righteous, Adam! We visited this House two thousand years before you.” A report says God exalted looks each night upon the earth’s inhabitants, first at the sanctuary’s people and, among them, first at those in the Sacred Mosque. Anyone He sees circumambulating, He forgives; anyone among them He sees praying, He forgives; anyone He sees sleeping facing the direction of prayer, He forgives.

وَذُكِرَتِ الصَّلَاةُ بِعَبَّادَانَ لِأَبِي تُرَابٍ النَّخْشَبِيِّ فَقَالَ: نَوْمَةٌ فِي الْمَسْجِدِ الْحَرَامِ أَفْضَلُ مِنَ الصَّلَاةِ بِعَبَّادَانَ، وَكُوشِفَ بَعْضُ الْأَوْلِيَاءِ قَالَ: رَأَيْتُ الثُّغُورَ كُلَّهَا تَسْجُدُ لِعَبَّادَانَ، وَرَأَيْتُ عَبَّادَانَ سَاجِدَةً لِجُدَّةَ، لِأَنَّهَا خِزَانَةُ الْحَرَمِ، وَفُرْضَةُ أَهْلِ الْمَسْجِدِ الْحَرَامِ، وَكُنْتُ أَنَا بِمَكَّةَ سَنَةً فَأَهَمَّنِي الْغَلَاءُ بِهَا حَتَّى ضِقْتُ ذَرْعًا بِهِ،

wadhukirati al-ṣalātu biʿabbādāna liʾabī turābin al-nakhshabiyyi faqāla: nawmatun fī al-masjidi al-ḥarāmi ʾafḍalu mina al-ṣalāti biʿabbādāna, wakūshifa baʿḍu al-ʾawliyāʾi qāla: raʾaytu al-thughūra kullahā tasjudu liʿabbādāna, waraʾaytu ʿabbādāna sājidatan lijuddata, liʾannahā khizānatu al-ḥarami, wafurḍatu ʾahli al-masjidi al-ḥarāmi, wakuntu ʾanā bimakkata sanatan faʾahammanī al-ghalāʾu bihā ḥattā ḍiqtu dharʿan bihi,

When prayer at ʿAbbādān was mentioned to Abū Turāb al-Nakhshabī, he said: “A sleep in the Sacred Mosque is better than prayer at ʿAbbādān.” One of God’s friends received an unveiling: “I saw all frontier posts prostrating toward ʿAbbādān, and ʿAbbādān prostrating toward Jidda, because it is the sanctuary’s storehouse and the port of the Sacred Mosque’s people.” I myself was in Mecca one year when high prices distressed me beyond endurance.

فَرَأَيْتُ فِي النَّوْمِ شَخْصَيْنِ بَيْنَ يَدَيَّ، يَقُولُ أَحَدُهُمَا لِلْآخَرِ: كُلُّ شَيْءٍ فِي هَذَا الْبَلَدِ عَزِيزٌ كَأَنَّهُ يَعْنِي الْغَلَاءَ، فَقَالَ الْآخَرُ: الْمَوْضِعُ عَزِيزٌ فَكُلُّ شَيْءٍ فِيهِ عَزِيزٌ، فَإِنْ أَرَدْتَ أَنْ تَرْخُصَ الْأَشْيَاءُ عَلَيْكَ فَضُمَّهَا إِلَى شَرَفِ الْمَوْضِعِ حَتَّى تَرْخُصَ.

faraʾaytu fī al-nawmi shakhṣayni bayna yadayya, yaqūlu ʾaḥaduhumā li-l-ʾākhari: kullu shayʾin fī hādhā al-baladi ʿazīzun kaʾannahu yaʿnī al-ghalāʾa, faqāla al-ʾākharu: al-mawḍiʿu ʿazīzun fakullu shayʾin fīhi ʿazīzun, faʾin ʾaradta ʾan tarkhuṣa al-ʾashyāʾu ʿalayka faḍummahā ʾilā sharafi al-mawḍiʿi ḥattā tarkhuṣa.

I saw two figures before me in a dream. One told the other: “Everything in this city is precious,” apparently meaning expensive. The other answered: “The place is precious, so everything in it is precious. If you want things to seem inexpensive, set them beside the place’s nobility until they become inexpensive.”

ذِكْرُ مَنْ كَرِهَ الْمَقَامَ بِمَكَّةَ

dhikru man kariha al-maqāma bimakkata

Those who disapproved of remaining in Mecca

كَانَ سُفْيَانُ الثَّوْرِيُّ يَقُولُ: وَاللَّهِ مَا أَدْرِي أَيَّ الْبِلَادِ أَسْكُنُ، فَقِيلَ لَهُ: خُرَاسَانُ، قَالَ: مَذَاهِبُ مُخْتَلِفَةٌ وَآرَاءٌ فَاسِدَةٌ، قِيلَ: الشَّامُ، قَالَ يُشَارُ إِلَيْكَ بِالْأَصَابِعِ، قِيلَ: فَالْعِرَاقُ، قَالَ: بَلْدَةُ الْجَبَابِرَةِ، قِيلَ: مَكَّةُ، قَالَ: تُذِيبُ الْكِيسَ وَالْبَدَنَ، وَقَالَ رَجُلٌ لِلثَّوْرِيِّ: قَدْ عَزَمْتُ عَلَى الْمُجَاوَرَةِ بِمَكَّةَ فَأَوْصِنِي، قَالَ: أُوصِيكَ بِثَلَاثٍ؛ لَا تُصَلِّيَنَّ فِي الصَّفِّ الْأَوَّلِ، وَلَا تَصْحَبَنَّ قُرَشِيًّا، وَلَا تُظْهِرَنَّ صَدَقَةً،

kāna sufyānu al-thawriyyu yaqūlu: wa-Allāhi mā ʾadrī ʾayya al-bilādi ʾaskunu, faqīla lahu: khurāsānu, qāla: madhāhibu mukhtalifatun waʾārāʾun fāsidatun, qīla: al-shāmu, qāla yushāru ʾilayka bi-al-ʾaṣābiʿi, qīla: fa-al-ʿirāqu, qāla: baldatu al-jabābirati, qīla: makkatu, qāla: tudhību al-kīsa wa-al-badana, waqāla rajulun li-l-thawriyyi: qad ʿazamtu ʿalā al-mujāwarati bimakkata faʾawṣinī, qāla: ʾūṣīka bithalāthin; lā tuṣalliyanna fī al-ṣaffi al-ʾawwali, walā taṣḥabanna qurashiyyan, walā tuẓhiranna ṣadaqatan,

Sufyān al-Thawrī used to say: “By God, I do not know where to live.” “Khurasan?” “Conflicting schools and corrupt opinions.” “Syria?” “People point you out.” “Iraq?” “The tyrants’ land.” “Mecca?” “It melts purse and body.” A man told him: “I intend to reside in Mecca; advise me.” He replied: “Three things: never pray in the first row, never take a Qurashī as a companion, and never publicize charity.”

إِنَّمَا كَرِهَ لَهُ الصَّلَاةَ فِي الصَّفِّ الْأَوَّلِ لِأَنَّهُ يُفْتَقَدُ فَيُسْأَلُ عَنْهُ إِذَا غَابَ فَيَشْتَهِرُ وَيُعْرَفُ إِذَا وَاظَبَ، فَيُحِبُّ أَنْ يَرُبَّ الْحَالَ بِلُزُومِ الْمَوْضِعِ، فَيَذْهَبُ الْإِخْلَاصُ وَيَحْصُلُ التَّزَيُّنُ وَالتَّصَنُّعُ، وَجَاءَ رَجُلٌ إِلَى سُفْيَانَ بِمَكَّةَ فَسَأَلَهُ فَقَالَ: أَرْسَلَ مَعِي رَجُلٌ بِمَالٍ فَقَالَ: ضَعْهُ فِي سِدَانَةِ الْكَعْبَةِ، أَوْ قَالَ: فِي سَدَنَةِ الْكَعْبَةِ، فَمَا تَرَى؟

ʾinnamā kariha lahu al-ṣalāta fī al-ṣaffi al-ʾawwali liʾannahu yuftaqadu fayusʾalu ʿanhu ʾidhā ghāba fayashtahiru wayuʿrafu ʾidhā wāẓaba, fayuḥibbu ʾan yarubba al-ḥāla biluzūmi al-mawḍiʿi, fayadhhabu al-ʾikhlāṣu wayaḥṣulu al-tazayyunu wa-al-taṣannuʿu, wajāʾa rajulun ʾilā sufyāna bimakkata fasaʾalahu faqāla: ʾarsala maʿī rajulun bimālin faqāla: ḍaʿhu fī sidānati al-kaʿbati, ʾaw qāla: fī sadanati al-kaʿbati, famā tarā?

He disliked first-row prayer for him because, when absent, he would be missed and asked after, while regular attendance would make him famous and recognizable. He would then want to cultivate this standing by remaining in that place, losing sincerity and gaining self-adornment and affectation. A man came to Sufyān in Mecca and asked: “Someone entrusted me with money, saying, ‘Put it toward the Kaʿba’s custodianship,’ or ‘Give it to the Kaʿba’s custodians.’ What do you think?”

قَالَ سُفْيَانُ: قَدْ جَهِلَ فِيمَا أَمَرَكَ بِهِ، وَإِنَّ الْكَعْبَةَ لَغَنِيَّةٌ عَنْ ذَلِكَ، قَالَ: فَمَا تَرَى؟ قَالَ: اِصْرِفْهُ لِلْفُقَرَاءِ وَالْأَرَامِلِ، وَإِيَّاكَ وَبَنِي فُلَانٍ فَإِنَّهُمْ سُرَّاقُ الْحَاجِّ، وَقَدْ كَانَ بَعْضُ السَّلَفِ يَكْرَهُ الْمُجَاوَرَةَ بِمَكَّةَ وَيُحِبُّ قَصْدَ الْبَيْتِ لِلْحَجِّ وَالْخُرُوجَ مِنْهُ، إِمَّا لِأَجْلِ الشَّوْقِ إِلَيْهِ أَوْ خَشْيَةِ الْخَطَايَا فِيهِ، أَوْ حُبًّا لِلْعَوْدِ،

qāla sufyānu: qad jahila fīmā ʾamaraka bihi, waʾinna al-kaʿbata laghaniyyatun ʿan dhālika, qāla: famā tarā? qāla: iṣrifhu li-l-fuqarāʾi wa-al-ʾarāmili, waʾiyyāka wabanī fulānin faʾinnahum surrāqu al-ḥājji, waqad kāna baʿḍu al-salafi yakrahu al-mujāwarata bimakkata wayuḥibbu qaṣda al-bayti li-l-ḥajji wa-al-khurūja minhu, ʾimmā liʾajli al-shawqi ʾilayhi ʾaw khashyati al-khaṭāyā fīhi, ʾaw ḥubban li-l-ʿawdi,

Sufyān answered: “His instruction was ignorant; the Kaʿba has no need of it.” “What do you advise?” “Give it to the poor and widows. Beware of such-and-such a clan; they rob pilgrims.” Some of the early generations disliked residing in Mecca and preferred coming to the House for pilgrimage and then leaving, whether to preserve longing for it, fear of sins committed there, or love of returning.

وَقَدْ قَالَ اللَّهُ تَعَالَى: (وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِلنَّاسِ وَأَمْنًا) الْبَقَرَةُ: 125، أَيْ يَثُوبُونَ إِلَيْهِ يَعُودُونَ مَرَّةً بَعْدَ مَرَّةٍ وَلَا يَقْضُونَ مِنْهُ وَطَرًا وَكَانَ بَعْضُهُمْ يَقُولُ تَكُونُ فِي بَلَدٍ وَقَلْبُكَ مُشْتَاقٌ مُتَعَلِّقٌ بِهَذَا الْبَيْتِ، خَيْرٌ لَكَ مِنْ أَنْ تَكُونَ فِيهِ وَأَنْتَ مُتَبَرِّمٌ بِمَقَامِكَ أَوْ قَلْبُكَ مُتَعَلِّقٌ إِلَى بَلَدٍ غَيْرِهِ،

waqad qāla Allāhu taʿālā: (waʾidh jaʿalnā al-bayta mathābatan li-l-nāsi waʾamnan) al-baqaratu: 125, ʾay yathūbūna ʾilayhi yaʿūdūna marratan baʿda marratin walā yaqḍūna minhu waṭaran wakāna baʿḍuhum yaqūlu takūnu fī baladin waqalbuka mushtāqun mutaʿalliqun bi-hādhā al-bayti, khayrun laka min ʾan takūna fīhi waʾanta mutabarrimun bimaqāmika ʾaw qalbuka mutaʿalliqun ʾilā baladin ghayrihi,

God exalted said: “When We made the House a place of return for people and a haven” (al-Baqara 2:125): they return again and again, never satisfying their longing. Some used to say: “Being in another land with your heart longing for and attached to this House is better than being here weary of your stay, or with your heart attached to another land.”

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ٢٠٣

al-juzʾu al-thānī, al-ṣafḥatu 203

Volume Two, page 203

وَرَوَى اِبْنُ عُيَيْنَةَ عَنِ الشَّعْبِيِّ: لَأَنْ أُقِيمَ بِحَمَّامِ أَعْيَنَ أَحَبُّ إِلَيَّ مِنْ أَنْ أُقِيمَ بِمَكَّةَ، قَالَ سُفْيَانُ يَعْنِي إِعْظَامًا لَهَا وَتَوَقِّيًا عَنِ الذَّنْبِ فِيهَا وَقَدْ كَانَ عُمَرُ بْنُ الْخَطَّابِ رَضِيَ اللَّهُ تَعَالَى عَنْهُ يَضْرِبُ الْحُجَّاجَ إِذَا حَجُّوا وَيَقُولُ: يَا أَهْلَ الْيَمَنِ يَمَنَكُمْ وَيَا أَهْلَ الشَّامِ شَامَكُمْ وَيَا أَهْلَ الْعِرَاقِ عِرَاقَكُمْ،

warawā ibnu ʿuyaynata ʿani al-shaʿbiyyi: laʾan ʾuqīma biḥammāmi ʾaʿyana ʾaḥabbu ʾilayya min ʾan ʾuqīma bimakkata, qāla sufyānu yaʿnī ʾiʿẓāman lahā watawaqqiyan ʿani al-dhanbi fīhā waqad kāna ʿumaru bnu al-khaṭṭābi raḍiya Allāhu taʿālā ʿanhu yaḍribu al-ḥujjāja ʾidhā ḥajjū wayaqūlu: yā ʾahla al-yamani yamanakum wayā ʾahla al-shāmi shāmakum wayā ʾahla al-ʿirāqi ʿirāqakum,

Ibn ʿUyayna related from al-Shaʿbī: “I would rather reside at Ḥammām Aʿyan than in Mecca.” Sufyān explained: out of reverence for it and caution against sinning there. ʿUmar ibn al-Khaṭṭāb, may God exalted be pleased with him, used to strike pilgrims after their pilgrimage, saying: “People of Yemen, back to your Yemen! People of Syria, your Syria! People of Iraq, your Iraq!”

وَكَانَ اِبْنُ عَبَّاسٍ يَقُولُ: أُجُورُ بُيُوتِ مَكَّةَ حَرَامٌ وَلَا تَقُومُ السَّاعَةُ حَتَّى يَسْتَحِلَّ النَّاسُ اِثْنَتَيْنِ إِتْيَانَ النِّسَاءِ فِي أَدْبَارِهِنَّ وَأُجُورَ بُيُوتِ مَكَّةَ، وَكَانَ الثَّوْرِيُّ وَبِشْرٌ وَجَمَاعَةٌ مِنَ الْفُقَهَاءِ وَأَهْلِ الْوَرَعِ يَكْرَهُونَ أَنْ يَدْفَعَ الرَّجُلُ كِرَاءَ بَيْتِ مَكَّةَ، حَتَّى قَالَ الثَّوْرِيُّ: إِذَا طَالَبُوكَ وَلَمْ يَكُنْ لَكَ بُدٌّ مِنْ أَنْ تُعْطِيَهُمْ فَخُذْ لَهُمْ مِنَ الْبَيْتِ قِيمَةَ مَا أَخَذُوا مِنْكَ،

wakāna ibnu ʿabbāsin yaqūlu: ʾujūru buyūti makkata ḥarāmun walā taqūmu al-sāʿatu ḥattā yastaḥilla al-nāsu ithnatayni ʾityāna al-nisāʾi fī ʾadbārihinna waʾujūra buyūti makkata, wakāna al-thawriyyu wabishrun wajamāʿatun mina al-fuqahāʾi waʾahli al-waraʿi yakrahūna ʾan yadfaʿa al-rajulu kirāʾa bayti makkata, ḥattā qāla al-thawriyyu: ʾidhā ṭālabūka walam yakun laka buddun min ʾan tuʿṭiyahum fakhudh lahum mina al-bayti qīmata mā ʾakhadhū minka,

Ibn ʿAbbās used to say: “Renting out Meccan houses is forbidden. The Hour will not come until people deem two things lawful: anal intercourse with women and rents from Meccan houses.” Al-Thawrī, Bishr, and a group of jurists and scrupulous people disliked paying rent for a Meccan house. Al-Thawrī even said: “If they demand it and you must pay, take on their account from the house the value of what they took from you.”

وَقَالَ بَعْضُ السَّلَفِ كَمْ مِنْ رَجُلٍ بِأَرْضِ خُرَاسَانَ أَقْرَبُ إِلَى هَذَا الْبَيْتِ مِمَّنْ يَطُوفُ بِهِ وَيُقَالُ إِنَّ لِلَّهِ عِبَادًا تَطُوفُ بِهِمُ الْكَعْبَةُ تَقَرُّبًا إِلَى اللَّهِ عَزَّ وَجَلَّ، وَحَدَّثَنِي شَيْخٌ لَنَا عَنْ أَبِي عَلِيٍّ الْكِرْمَانِيِّ شَيْخِنَا بِمَكَّةَ وَكَانَ مِنَ الْأَبْدَالِ إِلَّا أَنِّي سَمِعْتُ هَذِهِ الْحِكَايَةَ مِنْهُ، قَالَ: سَمِعْتُهُ يَقُولُ: رَأَيْتُ الْكَعْبَةَ ذَاتَ لَيْلَةٍ تَطُوفُ بِشَخْصٍ مِنَ الْمُؤْمِنِينَ،

waqāla baʿḍu al-salafi kam min rajulin biʾarḍi khurāsāna ʾaqrabu ʾilā hādhā al-bayti mimman yaṭūfu bihi wayuqālu ʾinna li-llāhi ʿibādan taṭūfu bihimu al-kaʿbatu taqarruban ʾilā Allāhi ʿazza wajalla, waḥaddathanī shaykhun lanā ʿan ʾabī ʿaliyyin al-kirmāniyyi shaykhinā bimakkata wakāna mina al-ʾabdāli ʾillā ʾannī samiʿtu hādhihi al-ḥikāyata minhu, qāla: samiʿtuhu yaqūlu: raʾaytu al-kaʿbata dhāta laylatin taṭūfu bishakhṣin mina al-muʾminīna,

One of the early generations said: “Many a man in Khurasan is nearer to this House than someone circumambulating it.” It is said that God has servants around whom the Kaʿba circumambulates to draw near to God, mighty and majestic. A shaykh of ours related to me from Abū ʿAlī al-Kirmānī, our shaykh in Mecca, who was one of the substitutes, though I heard this account from him. He said: “I heard him say, ‘One night I saw the Kaʿba circumambulating a believer.’”

وَقَالَ لِي هَذَا الشَّيْخُ: رُبَّمَا نَظَرْتُ إِلَى السَّمَاءِ وَاقِعَةً عَلَى سَطْحِ الْكَعْبَةِ قَدْ مَاسَّتْهَا الْكَعْبَةُ وَلَزِقَتْ بِهَا وَأَكْثَرُ الْأَبْدَالِ فِي أَرْضِ الْهِنْدِ وَالزَّنْجِ وَبِلَادِ الْكَفَرَةِ، وَيُقَالُ لَا تَغْرُبُ الشَّمْسُ مِنْ يَوْمٍ إِلَّا يَطُوفُ بِهَذَا الْبَيْتِ رَجُلٌ مِنَ الْأَبْدَالِ، وَلَا يَطْلُعُ الْفَجْرُ مِنْ لَيْلَةٍ إِلَّا طَافَ بِهِ وَاحِدٌ مِنَ الْأَوْتَادِ وَإِذَا اِنْقَطَعَ ذَلِكَ كَانَ سَبَبَ رَفْعِهِ مِنَ الْأَرْضِ فَيُصْبِحُ النَّاسُ وَقَدْ رُفِعَتِ الْكَعْبَةُ وَلَا يَرَوْنَ لَهَا أَثَرًا،

waqāla lī hādhā al-shaykhu: rubbamā naẓartu ʾilā al-samāʾi wāqiʿatan ʿalā saṭḥi al-kaʿbati qad māssathā al-kaʿbatu walaziqat bihā waʾaktharu al-ʾabdāli fī ʾarḍi al-hindi wa-al-zanji wabilādi al-kafarati, wayuqālu lā taghrubu al-shamsu min yawmin ʾillā yaṭūfu bi-hādhā al-bayti rajulun mina al-ʾabdāli, walā yaṭluʿu al-fajru min laylatin ʾillā ṭāfa bihi wāḥidun mina al-ʾawtādi waʾidhā inqaṭaʿa dhālika kāna sababa rafʿihi mina al-ʾarḍi fayuṣbiḥu al-nāsu waqad rufiʿati al-kaʿbatu walā yarawna lahā ʾatharan,

This shaykh told me: “Sometimes I looked at heaven resting upon the Kaʿba’s roof, the Kaʿba touching and adhering to it.” Most substitutes are in India, the land of the Zanj, and unbelieving lands. It is said no day’s sun sets without a substitute circumambulating this House, nor any night ends in dawn without one of the pegs doing so. If this ceases, it occasions the House’s removal from earth: people awaken to find the Kaʿba raised away, without a trace.

وَهَذَا إِذَا أَتَى عَلَيْهَا سَبْعُ سِنِينَ لَمْ يَحُجَّهَا أَحَدٌ ثُمَّ يُرْفَعُ الْقُرْآنُ مِنَ الْمَصَاحِفِ فَيُصْبِحُ النَّاسُ فَإِذَا الْوَرَقُ أَبْيَضُ يَلُوحُ لَيْسَ فِيهِ حَرْفٌ ثُمَّ يُنْسَخُ الْقُرْآنُ مِنَ الْقُلُوبِ فَلَا تُذْكَرُ مِنْهُ كَلِمَةٌ ثُمَّ يَرْجِعُ النَّاسُ إِلَى الْأَشْعَارِ وَالْأَغَانِي وَأَخْبَارِ الْجَاهِلِيَّةِ ثُمَّ يَخْرُجُ الدَّجَّالُ وَيَنْزِلُ عِيسَى بْنُ مَرْيَمَ عَلَيْهِ السَّلَامُ فَيَقْتُلُهُ وَالسَّاعَةُ عِنْدَ ذَلِكَ بِمَنْزِلَةِ الْحَامِلِ الْمُقْرِبِ يُتَوَقَّعُ وِلَادَتُهَا.

wa-hādhā ʾidhā ʾatā ʿalayhā sabʿu sinīna lam yaḥujjahā ʾaḥadun thumma yurfaʿu al-qurʾānu mina al-maṣāḥifi fayuṣbiḥu al-nāsu faʾidhā al-waraqu ʾabyaḍu yalūḥu laysa fīhi ḥarfun thumma yunsakhu al-qurʾānu mina al-qulūbi falā tudhkaru minhu kalimatun thumma yarjiʿu al-nāsu ʾilā al-ʾashʿāri wa-al-ʾaghānī waʾakhbāri al-jāhiliyyati thumma yakhruju al-dajjālu wayanzilu ʿīsā bnu maryama ʿalayhi al-salāmu fayaqtuluhu wa-al-sāʿatu ʿinda dhālika bimanzilati al-ḥāmili al-muqribi yutawaqqaʿu wilādatuhā.

This happens after seven years pass without anyone making pilgrimage to it. Then the Quran is removed from its written copies: people awaken to gleaming white pages containing no letter. It is then erased from hearts, leaving not a word remembered. People return to poetry, songs, and pre-Islamic tales. The Antichrist appears, and Jesus son of Mary, peace be upon him, descends and kills him. The Hour is then like a woman at full term whose delivery is expected at any moment.

رَوَيْنَا عَنْ وُهَيْبِ بْنِ الْوَرْدِ الْمَكِّيِّ قَالَ كُنْتُ ذَاتَ لَيْلَةٍ أُصَلِّي فِي الْحِجْرِ فَسَمِعْتُ كَلَامًا بَيْنَ الْكَعْبَةِ وَالْأَسْتَارِ يَقُولُ إِلَى اللَّهِ تَعَالَى أَشْكُو ثُمَّ إِلَيْكَ يَا جِبْرِيلُ مَا أَلْقَى مِنَ الطَّائِفِينَ حَوْلِي تَفَكُّهَهُمْ فِي الْحَدِيثِ وَلَغْوَهُمْ وَلَهْوَهُمْ لَئِنْ لَمْ يَنْتَهُوا مِنْ ذَلِكَ لَأَنْتَفِضَنَّ اِنْتِفَاضَةً يَرْجِعُ كُلُّ حَجَرٍ مِنِّي إِلَى الْجَبَلِ الَّذِي قُطِعَ مِنْهُ،

rawaynā ʿan wuhaybi bni al-wardi al-makkiyyi qāla kuntu dhāta laylatin ʾuṣallī fī al-ḥijri fasamiʿtu kalāman bayna al-kaʿbati wa-al-ʾastāri yaqūlu ʾilā Allāhi taʿālā ʾashkū thumma ʾilayka yā jibrīlu mā ʾalqā mina al-ṭāʾifīna ḥawlī tafakkuhahum fī al-ḥadīthi walaghwahum walahwahum laʾin lam yantahū min dhālika laʾantafiḍanna intifāḍatan yarjiʿu kullu ḥajarin minnī ʾilā al-jabali alladhī quṭiʿa minhu,

We have transmitted from Wuhayb ibn al-Ward al-Makkī: “One night I was praying in the Ḥijr and heard speech between the Kaʿba and its coverings: ‘To God exalted I complain, then to you, Gabriel, of what I endure from those circling me: their amusement in conversation, idle talk, and diversion. If they do not stop, I shall shake so violently that every stone of mine returns to the mountain from which it was cut.’”

وَفِي الْخَبَرِ لَا تَقُومُ السَّاعَةُ حَتَّى يُرْفَعَ الرُّكْنُ وَالْمَقَامُ، وَرُوِيَ أَنَّ الْحَبَشَةَ يَغْزُونَ الْكَعْبَةَ فَيَكُونُ أَوَّلُهُمْ عِنْدَ الْحَجَرِ الْأَسْوَدِ وَآخِرُهُمْ عَلَى سَاحِلِ الْبَحْرِ بِجُدَّةَ فَيَنْقُضُونَهَا حَجَرًا حَجَرًا يُنَاوِلُ بَعْضُهُمْ بَعْضًا حَتَّى يَرْمُونَهَا فِي الْبَحْرِ وَكَذَلِكَ يُذْكَرُ عَنْ بَعْضِ الصَّحَابَةِ وَقُرَّاءِ الْكُتُبِ السَّالِفَةِ كَأَنِّي أَنْظُرُ حَبَشِيًّا أَصْلَعَ أَجْدَعَ قَائِمًا عَلَيْهَا يَعْنِي الْكَعْبَةَ هَدَمَهَا بِمِعْوَلِهِ حَجَرًا حَجَرًا،

wafī al-khabari lā taqūmu al-sāʿatu ḥattā yurfaʿa al-ruknu wa-al-maqāmu, waruwiya ʾanna al-ḥabashata yaghzūna al-kaʿbata fayakūnu ʾawwaluhum ʿinda al-ḥajari al-ʾaswadi waʾākhiruhum ʿalā sāḥili al-baḥri bijuddata fayanquḍūnahā ḥajaran ḥajaran yunāwilu baʿḍuhum baʿḍan ḥattā yarmūnahā fī al-baḥri wa-kadhālika yudhkaru ʿan baʿḍi al-ṣaḥābati waqurrāʾi al-kutubi al-sālifati kaʾannī ʾanẓuru ḥabashiyyan ʾaṣlaʿa ʾajdaʿa qāʾiman ʿalayhā yaʿnī al-kaʿbata hadamahā bimiʿwalihi ḥajaran ḥajaran,

A report says: “The Hour will not come until the Corner and the Station are raised away.” It is related that Abyssinians will attack the Kaʿba, the first at the Black Stone and the last on Jidda’s coast, dismantling it stone by stone and passing the stones along until throwing them into the sea. Some Companions and readers of earlier scriptures likewise reportedly said: “I seem to see a bald, mutilated-nosed Abyssinian standing upon it,” meaning the Kaʿba, “having demolished it stone by stone with his pickaxe.”

وَفِي الْخَبَرِ اِسْتَكْثِرُوا مِنَ الطَّوَافِ بِهَذَا الْبَيْتِ قَبْلَ أَنْ يُرْفَعَ فَقَدْ هُدِمَ مَرَّتَيْنِ وَيُرْفَعُ فِي الثَّالِثَةِ وَرَفْعُهُ الَّذِي ذَكَرْنَاهُ يَكُونُ بَعْدَ

wafī al-khabari istakthirū mina al-ṭawāfi bi-hādhā al-bayti qabla ʾan yurfaʿa faqad hudima marratayni wayurfaʿu fī al-thālithati warafʿuhu alladhī dhakarnāhu yakūnu baʿda

A report says: “Circumambulate this House often before it is raised away. It has been demolished twice and will be raised away on the third occasion.” The removal we have described occurs after

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ٢٠٤

al-juzʾu al-thānī, al-ṣafḥatu 204

Volume Two, page 204

هَدْمِهِ لِأَنَّهُ يُبْنَى مِنْ ذِي قَبْلٍ حَتَّى يَعُودَ إِلَى مِثْلِ حَالِهِ وَيُحَجُّ مِرَارًا ثُمَّ يُرْفَعُ بَعْدَ ذَلِكَ. وَرَوَيْنَا فِي حَدِيثِ أَبِي رَافِعٍ عَنْ عَلِيٍّ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ اللَّهُ تَعَالَى: إِذَا أَرَدْتُ أَنْ أُخَرِّبَ الدُّنْيَا بَدَأْتُ بِبَيْتِي فَخَرَّبْتُهُ ثُمَّ أُخَرِّبُ الدُّنْيَا عَلَى أَثَرِهِ، وَلَيْسَ بَعْدَ مَكَّةَ مَكَانٌ أَفْضَلُ مِنْ مَدِينَةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالْأَعْمَالُ فِيهَا مُضَاعَفَةٌ،

hadmihi liʾannahu yubnā min dhī qablin ḥattā yaʿūda ʾilā mithli ḥālihi wayuḥajju mirāran thumma yurfaʿu baʿda dhālika. warawaynā fī ḥadīthi ʾabī rāfiʿin ʿan ʿaliyyin ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama yaqūlu Allāhu taʿālā: ʾidhā ʾaradtu ʾan ʾukharriba al-dunyā badaʾtu bibaytī fakharrabtuhu thumma ʾukharribu al-dunyā ʿalā ʾatharihi, walaysa baʿda makkata makānun ʾafḍalu min madīnati rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama wa-al-ʾaʿmālu fīhā muḍāʿafatun,

its demolition, for it will subsequently be rebuilt to its former state, visited on pilgrimage repeatedly, and then raised away. In Abū Rāfiʿ’s hadith from ʿAlī, from the Prophet, may God bless him and grant him peace, we have transmitted: “God exalted says: ‘When I intend to destroy the world, I begin with My House, destroy it, and then destroy the world after it.’” After Mecca, no place is better than the Messenger of God’s city, may God bless him and grant him peace; deeds there are multiplied.

رُوِيَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: صَلَاةٌ فِي مَسْجِدِي هَذَا خَيْرٌ مِنْ أَلْفِ صَلَاةٍ فِيمَا سِوَاهُ إِلَّا الْمَسْجِدَ الْحَرَامَ، وَكَذَلِكَ قِيلَ: إِنَّ فَضْلَ الْأَعْمَالِ بِالْمَدِينَةِ كَفَضْلِ الصَّلَاةِ، كُلُّ عَمَلٍ بِأَلْفِ عَمَلٍ، وَبَعْدَ ذَلِكَ الْأَرْضُ الْمُقَدَّسَةُ فَإِنَّ فَضْلَ الصَّلَاةِ فِيهَا بِخَمْسِمِائَةِ صَلَاةٍ، وَكُلُّ عَمَلٍ يُضَاعَفُ بِخَمْسِمِائَةِ مِثْلِهِ،

ruwiya ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama: ṣalātun fī masjidī hādhā khayrun min ʾalfi ṣalātin fīmā siwāhu ʾillā al-masjida al-ḥarāma, wa-kadhālika qīla: ʾinna faḍla al-ʾaʿmāli bi-al-madīnati kafaḍli al-ṣalāti, kullu ʿamalin biʾalfi ʿamalin, wabaʿda dhālika al-ʾarḍu al-muqaddasatu faʾinna faḍla al-ṣalāti fīhā bikhamsimiʾati ṣalātin, wakullu ʿamalin yuḍāʿafu bikhamsimiʾati mithlihi,

It is related from the Prophet, may God bless him and grant him peace: “One prayer in this mosque of mine is better than a thousand elsewhere, except the Sacred Mosque.” Likewise, deeds in Medina are said to share prayer’s merit, each counting as a thousand. Next is the Holy Land, where prayer’s merit equals five hundred prayers and every deed is multiplied five hundredfold.

رَوَيْنَا عَنْ عَطَاءٍ عَنِ اِبْنِ عَبَّاسٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: صَلَاةٌ فِي مَسْجِدِ الْمَدِينَةِ بِعَشْرَةِ آلَافِ صَلَاةٍ، وَصَلَاةٌ فِي الْمَسْجِدِ الْحَرَامِ بِمِائَةِ أَلْفِ صَلَاةٍ، وَصَلَاةٌ فِي الْمَسْجِدِ الْأَقْصَى بِأَلْفِ صَلَاةٍ، ثُمَّ يَسْتَوِي الْأَرْضُ بَعْدَ ذَلِكَ فَلَا يَبْقَى مَنْدُوبٌ إِلَيْهِ مَقْصُودٌ لِفَضْلٍ دَلَّ الشَّرْعُ عَلَيْهِ، كَمَا جَاءَ فِي الْخَبَرِ: لَا تُشَدُّ الرِّحَالُ إِلَّا إِلَى ثَلَاثَةِ مَسَاجِدَ: الْمَسْجِدِ الْحَرَامِ، وَمَسْجِدِي هَذَا، وَالْمَسْجِدِ الْأَقْصَى،

rawaynā ʿan ʿaṭāʾin ʿani ibni ʿabbāsin ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama: ṣalātun fī masjidi al-madīnati biʿashrati ʾālāfi ṣalātin, waṣalātun fī al-masjidi al-ḥarāmi bimiʾati ʾalfi ṣalātin, waṣalātun fī al-masjidi al-ʾaqṣā biʾalfi ṣalātin, thumma yastawī al-ʾarḍu baʿda dhālika falā yabqā mandūbun ʾilayhi maqṣūdun lifaḍlin dalla al-sharʿu ʿalayhi, kamā jāʾa fī al-khabari: lā tushaddu al-riḥālu ʾillā ʾilā thalāthati masājida: al-masjidi al-ḥarāmi, wamasjidī hādhā, wa-al-masjidi al-ʾaqṣā,

We have transmitted from ʿAṭāʾ, from Ibn ʿAbbās, from the Prophet, may God bless him and grant him peace: “Prayer in Medina’s mosque counts as ten thousand prayers, in the Sacred Mosque as a hundred thousand, and in al-Aqṣā Mosque as a thousand.” Beyond these, places on earth are equal; no further destination is recommended for a merit established by revealed law. As the report says: “Saddles are tightened only for three mosques: the Sacred Mosque, this mosque of mine, and al-Aqṣā Mosque.”

وَبَعْدَ ذَلِكَ فَأَيُّ مَوْضِعٍ صَلَحَ فِيهِ قَلْبُكَ، وَسَلِمَ لَكَ دِينُكَ، وَاِسْتَقَامَ فِيهِ حَالُكَ؛ فَهُوَ أَفْضَلُ الْمَوَاضِعِ لَكَ، وَقَدْ جَاءَ فِي الْخَبَرِ: الْبِلَادُ بِلَادُ اللَّهِ تَعَالَى، وَالْخَلْقُ عِبَادُهُ، فَأَيُّ مَوْضِعٍ رَأَيْتَ فِيهِ رِفْقًا، فَأَقِمْ وَاِحْمَدِ اللَّهَ تَعَالَى، وَفِي الْخَبَرِ الْمَشْهُورِ مَنْ حَضَرَ لَهُ فِي شَيْءٍ فَلْيَلْزَمْهُ وَمَنْ جُعِلَتْ مَعِيشَتُهُ فِي شَيْءٍ فَلَا يَنْتَقِلْ عَنْهُ حَتَّى يَتَغَيَّرَ عَلَيْهِ،

wabaʿda dhālika faʾayyu mawḍiʿin ṣalaḥa fīhi qalbuka, wasalima laka dīnuka, wa-staqāma fīhi ḥāluka; fahuwa ʾafḍalu al-mawāḍiʿi laka, waqad jāʾa fī al-khabari: al-bilādu bilādu Allāhi taʿālā, wa-al-khalqu ʿibāduhu, faʾayyu mawḍiʿin raʾayta fīhi rifqan, faʾaqim wa-ḥmadi Allāha taʿālā, wafī al-khabari al-mashhūri man ḥaḍara lahu fī shayʾin falyalzamhu waman juʿilat maʿīshatuhu fī shayʾin falā yantaqil ʿanhu ḥattā yataghayyara ʿalayhi,

Beyond these, whichever place improves your heart, keeps your religion safe, and sets your condition right is best for you. A report says: “The lands belong to God exalted, and creatures are His servants. Wherever you find ease, settle and praise God exalted.” The well-known report says: “Whoever finds an opening in something should hold to it. Whoever has his livelihood established in something should not leave it until it changes against him.”

وَقَالَ نُعَيْمٌ: رَأَيْتُ الثَّوْرِيَّ قَدْ جَعَلَ جِرَابَهُ عَلَى كَتِفِهِ وَأَخَذَ قُلَّتَهُ بِيَدِهِ، فَقُلْتُ: إِلَى أَيْنَ يَا أَبَا عَبْدِ اللَّهِ؟ فَقَالَ: إِلَى بَلَدٍ أَمْلَأُ فِيهِ جِرَابِي بِدِرْهَمٍ، وَفِي حِكَايَةٍ أُخْرَى: بَلَغَنِي أَنَّ قَرْيَةً فِيهَا رُخْصٌ فَأَخْرُجُ إِلَيْهَا، فَقُلْتُ: وَتَفْعَلُ هَذَا يَا أَبَا عَبْدِ اللَّهِ؟ فَقَالَ: نَعَمْ، إِذَا سَمِعْتَ فِي بَلَدٍ بِرُخْصٍ فَاِقْصِدْهُ فَإِنَّهُ أَسْلَمُ لِدِينِكَ، وَأَقَلُّ لِهَمِّكَ،

waqāla nuʿaymun: raʾaytu al-thawriyya qad jaʿala jirābahu ʿalā katifihi waʾakhadha qullatahu biyadihi, faqultu: ʾilā ʾayna yā ʾabā ʿabdi Allāhi? faqāla: ʾilā baladin ʾamlaʾu fīhi jirābī bidirhamin, wafī ḥikāyatin ʾukhrā: balaghanī ʾanna qaryatan fīhā rukhṣun faʾakhruju ʾilayhā, faqultu: watafʿalu hādhā yā ʾabā ʿabdi Allāhi? faqāla: naʿam, ʾidhā samiʿta fī baladin birukhṣin fa-qṣidhu faʾinnahu ʾaslamu lidīnika, waʾaqallu lihammika,

Nuʿaym said: “I saw al-Thawrī with his bag on his shoulder and water jar in hand. ‘Where are you going, Abū ʿAbd Allāh?’ ‘To a town where I can fill my bag for a dirham.’” Another account gives: “I heard of a village with low prices, so I am going there.” I asked, “You do this, Abū ʿAbd Allāh?” He answered: “Yes. If you hear of low prices somewhere, go there: it better protects your religion and reduces your worries.”

وَكَانَ يَقُولُ: هَذَا زَمَانُ سُوءٍ لَا يُؤْمَنُ فِيهِ عَلَى الْخَامِلِينَ فَكَيْفَ بِالْمَشْهُورِينَ، هَذَا زَمَانُ تَنَقُّلِ الرَّجُلِ يَنْتَقِلُ مِنْ قَرْيَةٍ إِلَى قَرْيَةٍ يَفِرُّ بِدِينِهِ مِنَ الْفِتَنِ، وَقَدْ كَانَ الْفُقَرَاءُ وَالْمُرِيدُونَ

wakāna yaqūlu: hādhā zamānu sūʾin lā yuʾmanu fīhi ʿalā al-khāmilīna fakayfa bi-al-mashhūrīna, hādhā zamānu tanaqquli al-rajuli yantaqilu min qaryatin ʾilā qaryatin yafirru bidīnihi mina al-fitani, waqad kāna al-fuqarāʾu wa-al-murīdūna

He used to say: “This is an evil age, in which even obscure people are not safe; how much less the famous! This is a time for a man to move from village to village, fleeing temptations with his religion.” The poor and spiritual aspirants used to

الْجُزْءُ الثَّانِي، الصَّفْحَةُ ٢٠٥

al-juzʾu al-thānī, al-ṣafḥatu 205

Volume Two, page 205

يَقْصِدُونَ الْأَمْصَارَ لِلِقَاءِ الْعُلَمَاءِ وَالصَّالِحِينَ، لِلنَّظَرِ إِلَيْهِمْ وَالتَّبَرُّكِ وَالتَّأَدُّبِ بِهِمْ، وَكَانَ الْعُلَمَاءُ يَنْتَقِلُونَ فِي الْبِلَادِ، لِيُعَلِّمُوا، وَيَرُدُّوا الْخَلْقَ إِلَى اللَّهِ تَعَالَى، وَيُعَرِّفُوا الطَّرِيقَ إِلَيْهِ، فَإِذَا فُقِدَ الْعَالِمُونَ وَعُدِمَ الْمُرِيدُونَ فَاِلْزَمْ مَوْضِعًا تَرَى فِيهِ أَدْنَى سَلَامَةِ دِينٍ وَأَقْرَبَ صَلَاحِ قَلْبٍ وَأَيْسَرَ سُكُونِ نَفْسٍ وَلَا تَنْزَعِجْ إِلَى غَيْرِهِ فَإِنَّكَ لَا تَأْمَنُ أَنْ تَقَعَ فِي شَرٍّ مِنْهُ وَتَطْلُبَ الْمَكَانَ الْأَوَّلَ فَلَا تَقْدِرَ عَلَيْهِ، وَاللَّهُ غَالِبٌ عَلَى أَمْرِهِ وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ.

yaqṣidūna al-ʾamṣāra liliqāʾi al-ʿulamāʾi wa-al-ṣāliḥīna, li-l-naẓari ʾilayhim wa-al-tabarruki wa-al-taʾaddubi bihim, wakāna al-ʿulamāʾu yantaqilūna fī al-bilādi, liyuʿallimū, wayaruddū al-khalqa ʾilā Allāhi taʿālā, wayuʿarrifū al-ṭarīqa ʾilayhi, faʾidhā fuqida al-ʿālimūna waʿudima al-murīdūna fa-lzam mawḍiʿan tarā fīhi ʾadnā salāmati dīnin waʾaqraba ṣalāḥi qalbin waʾaysara sukūni nafsin walā tanzaʿij ʾilā ghayrihi faʾinnaka lā taʾmanu ʾan taqaʿa fī sharrin minhu wataṭluba al-makāna al-ʾawwala falā taqdira ʿalayhi, wa-Allāhu ghālibun ʿalā ʾamrihi walā ḥawla walā quwwata ʾillā bi-Allāhi al-ʿaliyyi al-ʿaẓīmi.

seek cities to meet scholars and the righteous, look upon them, gain blessing, and learn proper conduct from them. Scholars traveled through the lands to teach, return creatures to God exalted, and make His path known. When knowers and aspirants are absent, remain wherever you find even modest safety for religion, the nearest improvement of heart, and the easiest tranquillity of self. Do not hurry elsewhere: you may fall into worse circumstances and be unable to regain the first place. God prevails in His affair. There is no power or strength except through God, the High, the Magnificent.