Qut al Quloob Chapters 12-18 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

Chapters 12–18

قِيَامُ اللَّيْلِ وَالذِّكْرُ وَتِلَاوَةُ الْقُرْآنِ وَالْغَفْلَةُ

Qiyāmu al-layli wa-al-dhikru wa-tilāwatu al-qurʾāni wa-al-ghaflatu

Night Prayer, Remembrance, Qurʾanic Recitation, and Heedlessness

أَبُو طَالِبٍ الْمَكِّيُّ

Abu Ṭalib al-Makki

الْفَصْلُ الثَّانِيَ عَشَرَ: فِي ذِكْرِ الْوِتْرِ وَفَضْلِ الصَّلَاةِ بِاللَّيْلِ

al-faṣlu al-thāniya ʿashara: fī dhikri al-witri wafaḍli al-ṣalāti bi-al-layli

Chapter 12: An Account of Witr and the Merit of Prayer at Night

عَنْ مُبَارَكِ بْنِ عَوْفٍ الْأَحْمَسِيِّ، عَنْ عُمَرَ بْنِ الْخَطَّابِ، قَالَ: «إِنَّ الْأَكْيَاسَ الَّذِينَ يُوتِرُونَ أَوَّلَ اللَّيْلِ، وَإِنَّ الْأَقْوِيَاءَ يُوتِرُونَ آخِرَ اللَّيْلِ، وَهُوَ أَفْضَلُ».

ʿan mubāraki bni ʿawfin al-ʾaḥmasiyyi, ʿan ʿumara bni al-khaṭṭābi, qāla: “ʾinna al-ʾakyāsa al-ladhīna yūtirūna ʾawwala al-layli, waʾinna al-ʾaqwiyāʾa yūtirūna ʾākhira al-layli, wahuwa ʾafḍalu”.

From Mubārak ibn ʿAwf al-Aḥmasī, from ʿUmar ibn al-Khaṭṭāb, who said: “The prudent perform witr at the beginning of the night; the strong perform it at the end of the night, and that is better.”

وَقَدْ يُرْوَى فِي خَبَرٍ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَأَلَ أَبَا بَكْرٍ رَضِيَ اللَّهُ عَنْهُ: «مَتَى تُوتِرُ؟» فَقَالَ: «مِنْ أَوَّلِ اللَّيْلِ قَبْلَ أَنْ أَنَامَ». وَقَالَ لِعُمَرَ رَضِيَ اللَّهُ عَنْهُ: «مَتَى تُوتِرُ؟» فَقَالَ: «مِنْ آخِرِ اللَّيْلِ». فَقَالَ لِأَبِي بَكْرٍ: «حَذِرَ هَٰذَا»، وَقَالَ لِعُمَرَ: «قَوِيَ هَٰذَا».

waqad yurwā fī khabarin ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama saʾala ʾabā bakrin raḍiya Allāhu ʿanhu: “matā tūtiru?” faqāla: “min ʾawwali al-layli qabla ʾan ʾanāma”. waqāla liʿumara raḍiya Allāhu ʿanhu: “matā tūtiru?” faqāla: “min ʾākhiri al-layli”. faqāla liʾabī bakrin: “ḥadhira hādhā”, waqāla liʿumara: “qawiya hādhā”.

A report relates that the Messenger of God, God bless him and grant him peace, asked Abū Bakr, may God be pleased with him: “When do you perform witr?” He replied: “At the beginning of the night, before I sleep.” He asked ʿUmar, may God be pleased with him: “When do you perform witr?” He replied: “At the end of the night.” He said to Abū Bakr: “This one has taken precautions,” and to ʿUmar: “This one has shown strength.”

وَفِي بَعْضِ الْأَخْبَارِ أَنَّهُ قَالَ لِأَبِي بَكْرٍ: «مَثَلُكَ كَالَّذِي قَالَ: أَحْرَزْتُ نَهْبِي وَأَبْتَغِي النَّوَافِلَا»، وَقَالَ لِعُمَرَ: «إِنَّكَ لَقَوِيٌّ مَكِينٌ».

wafī baʿḍi al-ʾakhbāri ʾannahu qāla liʾabī bakrin: “mathaluka ka-al-ladhī qāla: ʾaḥraztu nahbī waʾabtaghī al-nawāfilā”, waqāla liʿumara: “ʾinnaka laqawiyyun makīnun”.

In some reports he said to Abū Bakr: “You are like the man who said, ‘I have secured my spoils and now seek additional gains.’” He said to ʿUmar: “You are indeed strong and steadfast.”

وَرَوَيْنَا عَنْ عُثْمَانَ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ قَالَ: «أَمَّا أَنَا فَأُوتِرُ أَوَّلَ اللَّيْلِ، فَإِذَا اسْتَيْقَظْتُ صَلَّيْتُ رَكْعَةً شَفَعْتُ بِهَا وِتْرِي، فَمَا شَبَّهْتُهُمَا إِلَّا كَالْغَرِيبَةِ مِنَ الْإِبِلِ ضَمَمْتُهَا إِلَى أَخَوَاتِهَا، ثُمَّ أَوْتَرْتُ مِنْ آخِرِ صَلَاتِي».

warawaynā ʿan ʿuthmāna raḍiya Allāhu ʿanhu ʾannahu qāla: “ʾammā ʾanā faʾūtiru ʾawwala al-layli, faʾidhā istayqaẓtu ṣallaytu rakʿatan shafaʿtu bihā witrī, famā shabbahtuhumā ʾillā ka-al-gharībati mina al-ʾibili ḍamamtuhā ʾilā ʾakhawātihā, thumma ʾawtartu min ʾākhiri ṣalātī”.

We have related from ʿUthmān, may God be pleased with him, that he said: “I perform witr at the beginning of the night. When I wake, I pray one cycle, making my earlier witr even. I liken the two only to a stray she-camel that I have joined to her companions. Then I perform witr at the end of my prayer.”

وَالْمَشْهُورُ عَنْهُ مِنْ فِعْلِهِ أَنَّهُ كَانَ يُحْيِي اللَّيْلَ كُلَّهُ بِرَكْعَةٍ وَاحِدَةٍ يَخْتِمُ فِيهَا الْقُرْآنَ، وَهِيَ وِتْرُهُ.

wa-al-mashhūru ʿanhu min fiʿlihi ʾannahu kāna yuḥyī al-layla kullahu birakʿatin wāḥidatin yakhtimu fīhā al-qurʾāna, wahiya witruhu.

The well-known account of his practice is that he kept the entire night alive in worship with one prayer cycle, completing the Qur’an in it. That was his witr.

وَرَوَيْنَا عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ أَنَّهُ قَالَ: «الْوِتْرُ عَلَى ثَلَاثَةِ أَنْحَاءٍ: إِنْ شِئْتَ أَوْتَرْتَ أَوَّلَ اللَّيْلِ، ثُمَّ صَلَّيْتَ رَكْعَتَيْنِ رَكْعَتَيْنِ؛ وَإِنْ شِئْتَ أَوْتَرْتَ بِرَكْعَةٍ، فَإِذَا اسْتَيْقَظْتَ شَفَعْتَ إِلَيْهَا أُخْرَى، ثُمَّ أَوْتَرْتَ مِنْ آخِرِ اللَّيْلِ؛ وَإِنْ شِئْتَ أَخَّرْتَ الْوِتْرَ حَتَّى يَكُونَ آخِرَ صَلَاتِكَ».

warawaynā ʿan ʿaliyyin ʿalayhi al-salāmu ʾannahu qāla: “al-witru ʿalā thalāthati ʾanḥāʾin: ʾin shiʾta ʾawtarta ʾawwala al-layli, thumma ṣallayta rakʿatayni rakʿatayni; waʾin shiʾta ʾawtarta birakʿatin, faʾidhā istayqaẓta shafaʿta ʾilayhā ʾukhrā, thumma ʾawtarta min ʾākhiri al-layli; waʾin shiʾta ʾakhkharta al-witra ḥattā yakūna ʾākhira ṣalātika”.

We have related from ʿAlī, peace be upon him, that he said: “Witr has three forms. If you wish, perform witr at the beginning of the night, then pray two cycles at a time. If you wish, perform witr as one cycle; when you wake, pair it with another, then perform witr at the end of the night. If you wish, delay witr so that it is the last of your prayer.”

وَفِي حَدِيثِ ابْنِ عُمَرَ: «صَلَاةُ اللَّيْلِ مَثْنَى مَثْنَى، فَإِذَا خِفْتَ الصُّبْحَ فَأَوْتِرْ بِرَكْعَةٍ». وَهَٰذَا أَحَبُّ الْوُجُوهِ إِلَيَّ.

wafī ḥadīthi ibni ʿumara: “ṣalātu al-layli mathnā mathnā, faʾidhā khifta al-ṣubḥa faʾawtir birakʿatin”. wahādhā ʾaḥabbu al-wujūhi ʾilayya.

In the report of Ibn ʿUmar: “The night prayer is two cycles at a time. When you fear the coming of dawn, perform witr as one cycle.” This is the form I prefer.

وَقَالَ مُجَاهِدٌ: قَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ: «مَنْ صَلَّى أَرْبَعًا بَعْدَ الْعِشَاءِ كُنَّ كَعِدْلِهِنَّ مِنْ لَيْلَةِ الْقَدْرِ».

waqāla mujāhidun: qāla ʿabdu Allāhi bnu ʿumara: “man ṣallā ʾarbaʿan baʿda al-ʿishāʾi kunna kaʿidlihinna min laylati al-qadri”.

Mujāhid said that ʿAbd Allāh ibn ʿUmar said: “Whoever prays four cycles after the evening prayer, they are equal to the same number on the Night of Decree.”

وَقَالَ حُصَيْنٌ: فَذَكَرْتُ ذَٰلِكَ لِإِبْرَاهِيمَ، فَقَالَ: «كَانَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ يَكْرَهُ أَنْ تُتْبَعَ كُلُّ صَلَاةٍ بِمِثْلِهَا. وَكَانُوا يُصَلُّونَ الْعِشَاءَ، ثُمَّ يُصَلُّونَ رَكْعَتَيْنِ، ثُمَّ أَرْبَعًا؛ فَمَنْ بَدَا لَهُ أَنْ يُوتِرَ أَوْتَرَ، وَمَنْ أَرَادَ أَنْ يَنَامَ نَامَ».

waqāla ḥuṣaynun: fadhakartu dhālika liʾibrāhīma, faqāla: “kāna ʿabdu Allāhi bnu masʿūdin yakrahu ʾan tutbaʿa kullu ṣalātin bimithlihā. wakānū yuṣallūna al-ʿishāʾa, thumma yuṣallūna rakʿatayni, thumma ʾarbaʿan; faman badā lahu ʾan yūtira ʾawtara, waman ʾarāda ʾan yanāma nāma”.

Ḥuṣayn said: I mentioned this to Ibrāhīm, who replied: “ʿAbd Allāh ibn Masʿūd disliked every prayer being followed by another equal to it. They used to pray the evening prayer, then two cycles, then four. Whoever wished to perform witr did so, and whoever wished to sleep went to sleep.”

وَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «أَوْتِرُوا يَا أَهْلَ الْقُرْآنِ مِنْ كُلِّ اللَّيْلِ».

waqāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: “ʾawtirū yā ʾahla al-qurʾāni min kulli al-layli”.

The Messenger of God, God bless him and grant him peace, said: “People of the Qur’an, perform witr at any part of the night.”

وَقَالَتْ عَائِشَةُ رَضِيَ اللَّهُ عَنْهَا: «قَدْ أَوْتَرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ أَوَّلِهِ وَأَوْسَطِهِ، وَانْتَهَى وِتْرُهُ إِلَى السَّحَرِ».

waqālat ʿāʾishatu raḍiya Allāhu ʿanhā: “qad ʾawtara rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama min ʾawwalihi waʾawsaṭihi, wa-intahā witruhu ʾilā al-saḥari”.

ʿĀʾisha, may God be pleased with her, said: “The Messenger of God, God bless him and grant him peace, performed witr at the beginning of the night and in its middle, and his witr came to extend to the time before dawn.”

وَفِي الْخَبَرِ: «كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُوتِرُ عِنْدَ الْأَذَانِ، وَيُصَلِّي رَكْعَتَيْنِ عِنْدَ الْإِقَامَةِ».

wafī al-khabari: “kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yūtiru ʿinda al-ʾadhāni, wayuṣallī rakʿatayni ʿinda al-ʾiqāmati”.

A report states: “The Messenger of God, God bless him and grant him peace, used to perform witr at the call to prayer and pray two cycles at the call to commence it.”

وَسَأَلَ رَجُلٌ عَلِيًّا عَلَيْهِ السَّلَامُ عَنْ وَقْتِ الْوِتْرِ، فَسَكَتَ عَنْهُ، ثُمَّ خَرَجَ إِلَيْهِمْ عِنْدَ الْأَذَانِ لِصَلَاةِ الْفَجْرِ، فَقَالَ: «أَيْنَ السَّائِلُ عَنِ الْوِتْرِ؟ هَٰذَا وَقْتُ وِتْرٍ حَسَنٍ».

wasaʾala rajulun ʿaliyyan ʿalayhi al-salāmu ʿan waqti al-witri, fasakata ʿanhu, thumma kharaja ʾilayhim ʿinda al-ʾadhāni liṣalāti al-fajri, faqāla: “ʾayna al-sāʾilu ʿani al-witri? hādhā waqtu witrin ḥasanin”.

A man asked ʿAlī, peace be upon him, about the time of witr. He remained silent, then came out to them at the call to the dawn prayer and said: “Where is the one who asked about witr? This is a good time for witr.”

أَبُو أُمَامَةَ، عَنْ عَمْرِو بْنِ عَنْبَسَةَ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «إِنَّ أَقْرَبَ مَا يَكُونُ الرَّبُّ عَزَّ وَجَلَّ مِنَ الْعَبْدِ جَوْفُ اللَّيْلِ الْأَخِيرُ، فَإِنِ اسْتَطَعْتَ أَنْ تَكُونَ مِمَّنْ يَذْكُرُ اللَّهَ سُبْحَانَهُ وَتَعَالَى فِي تِلْكَ السَّاعَةِ فَكُنْ».

ʾabū ʾumāmata, ʿan ʿamri bni ʿanbasata, qāla: samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: “ʾinna ʾaqraba mā yakūnu al-rabbu ʿazza wajalla mina al-ʿabdi jawfu al-layli al-ʾakhīru, faʾini staṭaʿta ʾan takūna mimman yadhkuru Allāha subḥānahu wataʿālā fī tilka al-sāʿati fakun”.

Abū Umāma related from ʿAmr ibn ʿAnbasa, who said: I heard the Messenger of God, God bless him and grant him peace, say: “The Lord, mighty and majestic, is nearest to the servant in the depths of the latter part of the night. If you can be among those who remember God, glorified and exalted is He, at that hour, be among them.”

أَبُو ذَرٍّ الْغِفَارِيُّ، قَالَ: قُلْتُ: «يَا رَسُولَ اللَّهِ، أَيُّ اللَّيْلِ الصَّلَاةُ فِيهِ أَفْضَلُ؟» قَالَ: «نِصْفُ اللَّيْلِ الْغَابِرُ»، يَعْنِي الْبَاقِيَ.

ʾabū dharrin al-ghifāriyyu, qāla: qultu: “yā rasūla Allāhi ʾayyu al-layli al-ṣalātu fīhi ʾafḍalu?” qāla: “niṣfu al-layli al-ghābiru”, yaʿnī al-bāqiya.

Abū Dharr al-Ghifārī said: I asked, “Messenger of God, in which part of the night is prayer best?” He replied: “The remaining half of the night,” meaning the part still to come.

وَسَأَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ جِبْرِيلَ عَلَيْهِ السَّلَامُ: «أَيُّ اللَّيْلِ أَسْمَعُ؟» فَقَالَ: «إِنَّ الْعَرْشَ يَهْتَزُّ مِنَ السَّحَرِ».

wasaʾala rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama jibrīla ʿalayhi al-salāmu: “ʾayyu al-layli ʾasmaʿu?” faqāla: “ʾinna al-ʿarsha yahtazzu mina al-saḥari”.

The Messenger of God, God bless him and grant him peace, asked Gabriel, peace be upon him: “In which part of the night is one most readily heard?” He replied: “The Throne trembles at the time before dawn.”

وَقَدْ رُوِيَ فِي الْخَبَرِ أَنَّ فِي اللَّيْلِ سَاعَةً لَا يُوَافِقُهَا عَبْدٌ مُسْلِمٌ يَسْأَلُ اللَّهَ خَيْرًا إِلَّا أَعْطَاهُ. وَرُوِيَ فِي خَبَرٍ آخَرَ: «يُصَلِّي أَوْ يَدْعُو إِلَّا اسْتَجَابَ لَهُ»، وَهِيَ فِي كُلِّ لَيْلَةٍ.

waqad ruwiya fī al-khabari ʾanna fī al-layli sāʿatan lā yuwāfiquhā ʿabdun muslimun yasʾalu Allāha khayran ʾillā ʾaʿṭāhu. waruwiya fī khabarin ʾākhara: “yuṣallī ʾaw yadʿū ʾillā istajāba lahu”, wahiya fī kulli laylatin.

A report relates that there is an hour during the night when no Muslim servant asks God for something good without being given it. Another report says: “He prays or supplicates, and He answers him.” This occurs every night.

وَيُقَالُ: إِنَّ فِي اللَّيْلِ وَقْتًا لَا بُدَّ أَنْ يَنَامَ فِيهِ أَوْ تَغْفُلَ كُلُّ ذِي عَيْنٍ، إِلَّا الْحَيَّ الَّذِي لَا يَمُوتُ؛ فَلَعَلَّهَا هَٰذِهِ السَّاعَةُ.

wayuqālu: ʾinna fī al-layli waqtan lā budda ʾan yanāma fīhi ʾaw taghfula kullu dhī ʿaynin, ʾillā al-ḥayya al-ladhī lā yamūtu; falaʿallahā hādhihi al-sāʿatu.

It is said that there is a time during the night when every being with eyes must sleep or become heedless, except the Ever-Living One who never dies. Perhaps this is that hour.

وَرُوِيَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِذَا مَضَى نِصْفُ اللَّيْلِ»؛ وَفِي لَفْظٍ آخَرَ: «إِذَا بَقِيَ ثُلُثُ اللَّيْلِ الْأَخِيرُ، نَزَلَ الْجَبَّارُ سُبْحَانَهُ وَتَعَالَى إِلَى السَّمَاءِ الدُّنْيَا، فَقَالَ: لَا يَسْأَلُ عَنْ عِبَادِي غَيْرِي. هَلْ مِنْ تَائِبٍ فَأَتُوبَ عَلَيْهِ؟ هَلْ مِنْ مُسْتَغْفِرٍ فَأَغْفِرَ لَهُ؟ هَلْ مِنْ دَاعٍ فَأَسْتَجِيبَ لَهُ؟ هَلْ مِنْ سَائِلٍ فَأُعْطِيَهُ؟» كَذَٰلِكَ حَتَّى يَطْلُعَ الْفَجْرُ.

waruwiya ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama: “ʾidhā maḍā niṣfu al-layli”; wafī lafẓin ʾākhara: “ʾidhā baqiya thuluthu al-layli al-ʾakhīru, nazala al-jabbāru subḥānahu wataʿālā ʾilā al-samāʾi al-dunyā, faqāla: lā yasʾalu ʿan ʿibādī ghayrī. hal min tāʾibin faʾatūba ʿalayhi? hal min mustaghfirin faʾaghfira lahu? hal min dāʿin faʾastajība lahu? hal min sāʾilin faʾuʿṭiyahu?” kadhālika ḥattā yaṭluʿa al-fajru.

It is related from the Prophet, God bless him and grant him peace: “When half the night has passed,” and in another wording, “When the last third of the night remains, the Compeller, glorified and exalted is He, descends to the lowest heaven and says: ‘None but Me asks about My servants. Is there anyone repenting, that I may turn toward him? Is there anyone seeking forgiveness, that I may forgive him? Is there anyone calling, that I may answer him? Is there anyone asking, that I may give him?’” It continues in this way until dawn appears.

وَفِي حَدِيثِ عَمْرِو بْنِ عَنْبَسَةَ: «عَلَيْكَ بِصَلَاةِ آخِرِ اللَّيْلِ، فَإِنَّهَا مَشْهُودَةٌ مَحْضُورَةٌ»، يَعْنِي يَحْضُرُهَا مَلَائِكَةُ اللَّيْلِ وَمَلَائِكَةُ النَّهَارِ.

wafī ḥadīthi ʿamri bni ʿanbasata: “ʿalayka biṣalāti ʾākhiri al-layli, faʾinnahā mashhūdatun maḥḍūratun”, yaʿnī yaḥḍuruhā malāʾikatu al-layli wamalāʾikatu al-nahāri.

In the report of ʿAmr ibn ʿAnbasa: “Keep to prayer at the end of the night, for it is witnessed and attended,” meaning that the angels of the night and the angels of the day attend it.

الْفَصْلُ الثَّالِثُ عَشَرَ: كِتَابٌ جَامِعُ مَا يُسْتَحَبُّ أَنْ يَقُولَ الْعَبْدُ إِذَا اسْتَيْقَظَ مِنْ نَوْمِهِ لِلتَّهَجُّدِ، وَفِي يَقَظَتِهِ عِنْدَ الصَّبَاحِ

al-faṣlu al-thālithu ʿashara: kitābun jāmiʿu mā yustaḥabbu ʾan yaqūla al-ʿabdu ʾidhā istayqaẓa min nawmihi li-al-tahajjudi, wafī yaqaẓatihi ʿinda al-ṣabāḥi

Chapter Thirteen: A Comprehensive Book of What the Servant Should Say on Waking for Night Prayer and on Waking in the Morning

لِيَقُلْ إِذَا اسْتَيْقَظَ مِنْ مَنَامِهِ بُكْرَةً: «أَصْبَحْنَا وَأَصْبَحَ الْمُلْكُ لِلَّهِ، وَالْعَظَمَةُ لِلَّهِ، وَالسُّلْطَانُ لِلَّهِ، وَالْبَهَاءُ لِلَّهِ، وَالْقُدْرَةُ لِلَّهِ، وَالْعِزَّةُ لِلَّهِ، وَالتَّسْبِيحُ لِلَّهِ».

liyaqul ʾidhā istayqaẓa min manāmihi bukratan: “ʾaṣbaḥnā waʾaṣbaḥa al-mulku li-llāhi, wa-al-ʿaẓamatu li-llāhi, wa-al-sulṭānu li-llāhi, wa-al-bahāʾu li-llāhi, wa-al-qudratu li-llāhi, wa-al-ʿizzatu li-llāhi, wa-al-tasbīḥu li-llāhi”.

When he wakes from sleep in the morning, let him say: “We have entered the morning, and dominion belongs to God; greatness belongs to God; sovereignty belongs to God; splendor belongs to God; power belongs to God; might belongs to God; and all glorification belongs to God.”

«أَصْبَحْنَا عَلَى فِطْرَةِ الْإِسْلَامِ، وَكَلِمَةِ الْإِخْلَاصِ، وَعَلَى دِينِ نَبِيِّنَا مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَعَلَى مِلَّةِ أَبِينَا إِبْرَاهِيمَ حَنِيفًا، وَمَا كَانَ مِنَ الْمُشْرِكِينَ».

“ʾaṣbaḥnā ʿalā fiṭrati al-ʾislāmi, wakalimati al-ʾikhlāṣi, waʿalā dīni nabiyyinā muḥammadin ṣallā Allāhu ʿalayhi wasallama, waʿalā millati ʾabīnā ʾibrāhīma ḥanīfan, wamā kāna mina al-mushrikīna”.

“We have entered the morning upon the natural disposition of Islam, the word of sincere divine unity, the religion of our Prophet Muḥammad—God bless him and grant him peace—and the creed of our father Abraham, upright in faith; he was not one of those who associate partners with God.”

«الْحَمْدُ لِلَّهِ الَّذِي أَحْيَانَا بَعْدَ مَا أَمَاتَنَا، وَإِلَيْهِ النُّشُورُ».

“al-ḥamdu li-llāhi al-ladhī ʾaḥyānā baʿda mā ʾamātanā, waʾilayhi al-nushūru”.

“Praise be to God, who gave us life after causing us to die, and to Him is the resurrection.”

«اللَّهُمَّ إِنَّا نَسْأَلُكَ أَنْ تَبْعَثَنَا فِي يَوْمِنَا هٰذَا إِلَى كُلِّ خَيْرٍ، وَنَعُوذُ بِكَ أَنْ نَجْتَرِحَ فِيهِ سُوءًا أَوْ نَجُرَّهُ إِلَى مُسْلِمٍ».

“Allāhumma ʾinnā nasʾaluka ʾan tabʿathanā fī yawminā hādhā ʾilā kulli khayrin, wanaʿūdhu bika ʾan najtariḥa fīhi sūʾan ʾaw najurrahu ʾilā muslimin”.

“O God, we ask You to send us forth this day toward every good, and we seek refuge in You from committing any evil during it or bringing evil upon a Muslim.”

فَإِنَّكَ قُلْتَ: ﴿وَهُوَ الَّذِي يَتَوَفَّاكُمْ بِاللَّيْلِ وَيَعْلَمُ مَا جَرَحْتُمْ بِالنَّهَارِ ثُمَّ يَبْعَثُكُمْ فِيهِ لِيُقْضَىٰ أَجَلٌ مُسَمًّى﴾ [الْأَنْعَامِ: ٦٠].

faʾinnaka qulta: “wahuwa al-ladhī yatawaffākum bi-al-layli wayaʿlamu mā jaraḥtum bi-al-nahāri thumma yabʿathukum fīhi liyuqḍā ʾajalun musamman” (al-ʾanʿāmi: 60).

For You have said: “He is the One who takes your souls by night and knows what you have earned by day; then He raises you in it, so that an appointed term may be fulfilled” [al-Anʿām 6:60].

«اللَّهُمَّ فَالِقَ الْإِصْبَاحِ، وَجَاعِلَ اللَّيْلِ سَكَنًا، وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا، أَسْأَلُكَ خَيْرَ هٰذَا الْيَوْمِ وَخَيْرَ مَا فِيهِ، وَأَعُوذُ بِكَ مِنْ شَرِّهِ وَشَرِّ مَا فِيهِ».

“Allāhumma fāliqa al-ʾiṣbāḥi, wajāʿila al-layli sakanan, wa-al-shamsa wa-al-qamara ḥusbānan, ʾasʾaluka khayra hādhā al-yawmi wakhayra mā fīhi, waʾaʿūdhu bika min sharrihi washarri mā fīhi”.

“O God, Splitter of the dawn, Maker of the night as repose and the sun and moon as measures of time, I ask You for the good of this day and the good within it, and I seek refuge in You from its evil and the evil within it.”

«بِسْمِ اللَّهِ، مَا شَاءَ اللَّهُ، لَا قُوَّةَ إِلَّا بِاللَّهِ. مَا شَاءَ اللَّهُ، كُلُّ نِعْمَةٍ مِنَ اللَّهِ. مَا شَاءَ اللَّهُ، الْخَيْرُ كُلُّهُ بِيَدِ اللَّهِ. بِسْمِ اللَّهِ، لَا يَصْرِفُ السُّوءَ إِلَّا اللَّهُ».

“bismi Allāhi mā shāʾa Allāhu lā quwwata ʾillā bi-Allāhi. mā shāʾa Allāhu kullu niʿmatin mina Allāhi. mā shāʾa Allāhu al-khayru kulluhu biyadi Allāhi. bismi Allāhi lā yaṣrifu al-sūʾa ʾillā Allāhu”.

“In the name of God. What God wills comes to pass; there is no power except through God. What God wills comes to pass; every blessing is from God. What God wills comes to pass; all good is in God’s hand. In the name of God; none turns away evil except God.”

«رَضِيتُ بِاللَّهِ عَزَّ وَجَلَّ رَبًّا، وَبِالْإِسْلَامِ دِينًا، وَبِمُحَمَّدٍ نَبِيًّا. رَبَّنَا عَلَيْكَ تَوَكَّلْنَا، وَإِلَيْكَ أَنَبْنَا، وَإِلَيْكَ الْمَصِيرُ».

“raḍītu bi-Allāhi ʿazza wajalla rabban, wabi-al-ʾislāmi dīnan, wabimuḥammadin nabiyyan. rabbanā ʿalayka tawakkalnā, waʾilayka ʾanabnā, waʾilayka al-maṣīru”.

“I am content with God Almighty as Lord, with Islam as religion, and with Muḥammad as prophet. Our Lord, in You we place our trust, to You we turn in repentance, and to You is the final return.”

وَلْيَقْرَأِ الْمُعَوِّذَتَيْنِ. فَإِذَا أَمْسَىٰ قَالَ مِثْلَ ذٰلِكَ كُلِّهِ، إِلَّا أَنَّهُ يَقُولُ: «أَمْسَيْنَا، وَأَمْسَى الْمُلْكُ لِلَّهِ عَزَّ وَجَلَّ. أَسْأَلُكَ خَيْرَ هٰذِهِ اللَّيْلَةِ».

walyaqraʾi al-muʿawwidhatayni. faʾidhā ʾamsā qāla mithla dhālika kullihi, ʾillā ʾannahu yaqūlu: “ʾamsaynā, waʾamsā al-mulku li-llāhi ʿazza wajalla. ʾasʾaluka khayra hādhihi al-laylati”.

Let him recite the two protective sūras. In the evening he should say all of the same, except that he says: “We have entered the evening, and dominion belongs to God Almighty. I ask You for the good of this night.”

وَلَا يَدَعْ أَنْ يَقُولَ فِي كُلِّ لَيْلَةٍ: «بِسْمِ اللَّهِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ، وَهُوَ السَّمِيعُ الْعَلِيمُ».

walā yadaʿ ʾan yaqūla fī kulli laylatin: “bismi Allāhi al-ladhī lā yaḍurru maʿa ismihi shayʾun fī al-ʾarḍi walā fī al-samāʾi, wahuwa al-samīʿu al-ʿalīmu”.

Every night he should not omit saying: “In the name of God, with whose name nothing on earth or in heaven can cause harm; He is the All-Hearing, the All-Knowing.”

«أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ، وَأَسْمَائِهِ كُلِّهَا، مِنْ شَرِّ مَا ذَرَأَ وَبَرَأَ، وَمِنْ شَرِّ كُلِّ ذِي شَرٍّ، وَمِنْ شَرِّ كُلِّ دَابَّةٍ أَنْتَ آخِذٌ بِنَاصِيَتِهَا؛ إِنَّ رَبِّي عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ».

“ʾaʿūdhu bikalimāti Allāhi al-tāmmāti, waʾasmāʾihi kullihā, min sharri mā dharaʾa wabaraʾa, wamin sharri kulli dhī sharrin, wamin sharri kulli dābbatin ʾanta ʾākhidhun bināṣiyatihā; ʾinna rabbī ʿalā ṣirāṭin mustaqīmin”.

“I seek refuge in God’s perfect words and all His names from the evil of everything He has created and brought forth, from the evil of every possessor of evil, and from the evil of every creature whose forelock You hold. Truly, my Lord is upon a straight path.”

وَإِنْ يُقِلَّ دُخُولَهُ مِنَ الْخَلَاءِ عِنْدَ وَقْتِ السَّحَرِ كَانَ أَفْضَلَ، كَيْلَا يَشْغَلَهُ عَنِ الذِّكْرِ. يَجْعَلُ ذٰلِكَ فِي آخِرِ النَّهَارِ أَوْ مِنْ أَوَّلِ اللَّيْلِ؛ فَقَدْ فَعَلَ ذٰلِكَ كَثِيرٌ مِنَ الصَّالِحِينَ، وَهُوَ حَسَنٌ.

waʾin yuqilla dukhūlahu mina al-khalāʾi ʿinda waqti al-saḥari kāna ʾafḍala, kaylā yashghalahu ʿani al-dhikri. yajʿalu dhālika fī ʾākhiri al-nahāri ʾaw min ʾawwali al-layli; faqad faʿala dhālika kathīrun mina al-ṣāliḥīna, wahuwa ḥasanun.

It is better if he reduces his visits to the privy at the time before dawn, lest this distract him from remembrance. He may attend to that near the end of the day or at the beginning of the night; many righteous people did so, and it is a sound practice.

إِلَّا أَنَّ دُخُولَ الْخَلَاءِ عِنْدَ الصَّبَاحِ أَصْلَحُ لِلْجَسَدِ مِنْ جِهَةِ الطِّبِّ، وَأَنْظَفُ لِلطَّهَارَةِ، سِيَّمَا لِمَنْ يَأْكُلُ بِالنَّهَارِ.

ʾillā ʾanna dukhūla al-khalāʾi ʿinda al-ṣabāḥi ʾaṣlaḥu li-al-jasadi min jihati al-ṭibbi, waʾanẓafu li-al-ṭahārati, siyyamā liman yaʾkulu bi-al-nahāri.

Yet using the privy in the morning is healthier for the body from a medical standpoint and more conducive to cleanliness for purification, especially for one who eats during the day.

ذِكْرُ مَا يُسْتَحَبُّ مِنَ الْقَوْلِ إِذَا أَخَذَ الْعَبْدُ مَضْجَعَهُ

dhikru mā yustaḥabbu mina al-qawli ʾidhā ʾakhadha al-ʿabdu maḍjaʿahu

What the Servant Should Say on Taking to His Bed

إِذَا أَخَذَ الْعَبْدُ مَضْجَعَهُ لِلنَّوْمِ لِيَقُلْ: «بِاسْمِكَ رَبِّي وَضَعْتُ جَنْبِي، وَبِاسْمِكَ أَرْفَعُهُ. اللَّهُمَّ إِنْ أَمْسَكْتَ نَفْسِي فَاغْفِرْ لَهَا وَارْحَمْهَا، وَإِنْ أَرْسَلْتَهَا فَاعْصِمْهَا وَاحْفَظْهَا بِمَا تَحْفَظُ بِهِ عِبَادَكَ الصَّالِحِينَ».

ʾidhā ʾakhadha al-ʿabdu maḍjaʿahu li-al-nawmi liyaqul: “bismika rabbī waḍaʿtu janbī, wabismika ʾarfaʿuhu. Allāhumma ʾin ʾamsakta nafsī fa-ighfir lahā wa-irḥamhā, waʾin ʾarsaltahā fa-iʿṣimhā wa-iḥfaẓhā bimā taḥfaẓu bihi ʿibādaka al-ṣāliḥīna”.

When the servant takes to his bed to sleep, let him say: “In Your name, my Lord, I lay down my side, and in Your name I raise it. O God, if You retain my soul, forgive it and have mercy upon it; and if You release it, protect and preserve it as You preserve Your righteous servants.”

وَعَلَّمَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْبَرَاءَ بْنَ عَازِبٍ أَنْ يَقُولَ إِذَا أَخَذَ مَضْجَعَهُ لَيْلًا: «اللَّهُمَّ إِنِّي وَجَّهْتُ وَجْهِيَ إِلَيْكَ، وَفَوَّضْتُ أَمْرِي إِلَيْكَ، وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ، رَهْبَةً وَرَغْبَةً إِلَيْكَ. لَا مَلْجَأَ وَلَا مَنْجَا مِنْكَ إِلَّا إِلَيْكَ. آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ، وَبِرَسُولِكَ الَّذِي أَرْسَلْتَ».

waʿallama rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama al-barāʾa bna ʿāzibin ʾan yaqūla ʾidhā ʾakhadha maḍjaʿahu laylan: “Allāhumma ʾinnī wajjahtu wajhiya ʾilayka, wafawwaḍtu ʾamrī ʾilayka, waʾaljaʾtu ẓahrī ʾilayka, rahbatan waraghbatan ʾilayka. lā maljaʾa walā manjā minka ʾillā ʾilayka. ʾāmantu bikitābika al-ladhī ʾanzalta, wabirasūlika al-ladhī ʾarsalta”.

The Messenger of God—God bless him and grant him peace—taught al-Barāʾ ibn ʿĀzib to say when taking to his bed at night: “O God, I have turned my face toward You, entrusted my affair to You, and rested my back in reliance upon You, in fear of You and longing for You. There is no refuge and no escape from You except in You. I believe in Your Book which You sent down and in Your Messenger whom You sent.”

وَرُوِيَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ كَانَ يَقُولُ عِنْدَ النَّوْمِ: «اللَّهُمَّ قِنِي عَذَابَكَ يَوْمَ تَبْعَثُ عِبَادَكَ».

waruwiya ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama ʾannahu kāna yaqūlu ʿinda al-nawmi: “Allāhumma qinī ʿadhābaka yawma tabʿathu ʿibādaka”.

It is related from the Prophet—God bless him and grant him peace—that he would say at bedtime: “O God, shield me from Your punishment on the day You raise Your servants.”

وَأَنَّهُ أَمَرَ أَنْ يُقَالَ: «الْحَمْدُ لِلَّهِ الَّذِي عَلَا فَقَهَرَ، الْحَمْدُ لِلَّهِ الَّذِي بَطَنَ فَجَبَرَ، الْحَمْدُ لِلَّهِ الَّذِي مَلَكَ فَقَدَرَ، الْحَمْدُ لِلَّهِ الَّذِي هُوَ يُحْيِي الْمَوْتَىٰ، وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ».

waʾannahu ʾamara ʾan yuqāla: “al-ḥamdu li-llāhi al-ladhī ʿalā faqahara, al-ḥamdu li-llāhi al-ladhī baṭana fajabara, al-ḥamdu li-llāhi al-ladhī malaka faqadara, al-ḥamdu li-llāhi al-ladhī huwa yuḥyī al-mawtā, wahuwa ʿalā kulli shayʾin qadīrun”.

He also instructed that one say: “Praise be to God, who rose high and subdued; praise be to God, who is inwardly hidden and restores; praise be to God, who possesses all sovereignty and decrees; praise be to God, who gives life to the dead and has power over all things.”

وَلْيَقُلْ بَعْدَ ذٰلِكَ: «اللَّهُمَّ إِنِّي أَسْأَلُكَ الرَّاحَةَ بَعْدَ الْمَوْتِ، وَالْعَفْوَ عِنْدَ الْحِسَابِ. اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ غَضَبِكَ وَسُوءِ عِقَابِكَ، وَشَرِّ عِبَادِكَ، وَشَرِّ الشَّيَاطِينِ وَشِرْكِهِمْ».

walyaqul baʿda dhālika: “Allāhumma ʾinnī ʾasʾaluka al-rāḥata baʿda al-mawti, wa-al-ʿafwa ʿinda al-ḥisābi. Allāhumma ʾinnī ʾaʿūdhu bika min ghaḍabika wasūʾi ʿiqābika, washarri ʿibādika, washarri al-shayāṭīni washirkihim”.

After that let him say: “O God, I ask You for repose after death and pardon at the Reckoning. O God, I seek refuge in You from Your wrath, the severity of Your punishment, the evil of Your servants, and the evil of the devils and their association of partners with You.”

وَلْيَقْرَأْ خَمْسًا مِنْ أَوَّلِ سُورَةِ الْبَقَرَةِ، وَثَلَاثًا مِنْ آخِرِهَا، وَآيَةَ الْكُرْسِيِّ وَالْآيَتَيْنِ اللَّتَيْنِ بَعْدَهَا.

walyaqraʾ khamsan min ʾawwali sūrati al-baqarati, wathalāthan min ʾākhirihā, waʾāyata al-kursiyyi wa-al-ʾāyatayni al-latayni baʿdahā.

Let him recite five verses from the beginning of Sūrat al-Baqara, three from its end, the Throne Verse, and the two verses following it.

وَلْيَقْرَأْ قَوْلَهُ عَزَّ وَجَلَّ: ﴿وَإِلٰهُكُمْ إِلٰهٌ وَاحِدٌ لَا إِلٰهَ إِلَّا هُوَ الرَّحْمٰنُ الرَّحِيمُ﴾ [الْبَقَرَةِ: ١٦٣]، وَالْآيَةَ الَّتِي بَعْدَهَا إِلَىٰ قَوْلِهِ تَعَالَىٰ: ﴿لِقَوْمٍ يَعْقِلُونَ﴾ [الْبَقَرَةِ: ١٦٤].

walyaqraʾ qawlahu ʿazza wajalla: “waʾilāhukum ʾilāhun wāḥidun lā ʾilāha ʾillā huwa al-raḥmānu al-raḥīmu” (al-baqarati: 163), wa-al-ʾāyata al-latī baʿdahā ʾilā qawlihi taʿālā: “liqawmin yaʿqilūna” (al-baqarati: 164).

Let him recite the words of God Almighty: “Your God is One God; there is no god but Him, the All-Merciful, the Ever-Merciful” [al-Baqara 2:163], and the following verse through His words, exalted is He, “for a people who understand” [2:164].

وَيُقَالُ: مَنْ قَرَأَ هٰذِهِ الْآيَةَ عِنْدَ مَنَامِهِ حُفِظَ عَلَيْهِ الْقُرْآنُ فَلَمْ يَنْسَهُ.

wayuqālu: man qaraʾa hādhihi al-ʾāyata ʿinda manāmihi ḥufiẓa ʿalayhi al-qurʾānu falam yansahu.

It is said that whoever recites this verse at bedtime will have the Qurʾān preserved for him and will not forget it.

وَلَا يَدَعْ أَنْ يَقْرَأَ آخِرَ بَنِي إِسْرَائِيلَ، الْآيَتَيْنِ: ﴿قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمٰنَ﴾ [الْإِسْرَاءِ: ١١٠]، وَهٰذِهِ الْآيَةَ مِنْ سُورَةِ الْأَعْرَافِ: ﴿إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ﴾ [الْأَعْرَافِ: ٥٤].

walā yadaʿ ʾan yaqraʾa ʾākhira banī ʾisrāʾīla, al-ʾāyatayni: “quli dʿū Allāha ʾawi dʿū al-raḥmāna” (al-ʾisrāʾi: 110), wahādhihi al-ʾāyata min sūrati al-ʾaʿrāfi: “ʾinna rabbakumu Allāhu al-ladhī khalaqa al-samāwāti wa-al-ʾarḍa fī sittati ʾayyāmin” (al-ʾaʿrāfi: 54).

He should not omit reciting the last two verses of Banī Isrāʾīl, beginning, “Say: Call upon God or call upon the All-Merciful” [al-Isrāʾ 17:110], and this verse from Sūrat al-Aʿrāf: “Surely your Lord is God, who created the heavens and the earth in six days” [al-Aʿrāf 7:54].

فَإِنَّهُ يَدْخُلُ فِي شِعَارِهِ مَلَكٌ يُوَكَّلُ بِحِفْظِهِ وَيَسْتَغْفِرُ لَهُ.

faʾinnahu yadkhulu fī shiʿārihi malakun yuwakkalu biḥifẓihi wayastaghfiru lahu.

For an angel enters beneath his covering, is charged with guarding him, and seeks forgiveness for him.

وَلْيَقْرَأِ الْخَمْسَ الْآيَاتِ مِنْ أَوَّلِ سُورَةِ الْحَدِيدِ، وَالثَّلَاثَ مِنْ آخِرِ سُورَةِ الْحَشْرِ، وَ﴿قُلْ يَا أَيُّهَا الْكَافِرُونَ﴾، وَ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾، وَالْمُعَوِّذَتَيْنِ؛ وَيَنْفُثْ بِهِنَّ فِي يَدَيْهِ وَيَمْسَحْ بِهِمَا وَجْهَهُ وَسَائِرَ جَسَدِهِ.

walyaqraʾi al-khamsa al-ʾāyāti min ʾawwali sūrati al-ḥadīdi, wa-al-thalātha min ʾākhiri sūrati al-ḥashri, wa“qul yā ʾayyuhā al-kāfirūna”, wa“qul huwa Allāhu ʾaḥadun”, wa-al-muʿawwidhatayni; wayanfuth bihinna fī yadayhi wayamsaḥ bihimā wajhahu wasāʾira jasadihi.

Let him recite the first five verses of Sūrat al-Ḥadīd, the final three verses of Sūrat al-Ḥashr, “Say: O unbelievers,” “Say: He is God, One,” and the two protective sūras. Let him blow lightly into his hands with these recitations and wipe his face and the rest of his body with them.

كَذٰلِكَ رُوِيَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ قَوْلِهِ وَفِعْلِهِ.

kadhālika ruwiya ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama min qawlihi wafiʿlihi.

This is related from the Prophet—God bless him and grant him peace—in both his words and his practice.

وَلْيَقْرَأْ عَشْرًا مِنْ أَوَّلِ الْكَهْفِ وَعَشْرًا مِنْ آخِرِهَا، وَهٰذِهِ الْآيُ لِقِيَامِ اللَّيْلِ.

walyaqraʾ ʿashran min ʾawwali al-kahfi waʿashran min ʾākhirihā, wahādhihi al-ʾāyu liqiyāmi al-layli.

Let him recite ten verses from the beginning of Sūrat al-Kahf and ten from its end; these verses assist one in rising for prayer at night.

وَأَمَرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِقِرَاءَةِ ﴿قُلْ يَا أَيُّهَا الْكَافِرُونَ﴾ عِنْدَ النَّوْمِ.

waʾamara rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama biqirāʾati “qul yā ʾayyuhā al-kāfirūna” ʿinda al-nawmi.

The Messenger of God—God bless him and grant him peace—instructed that “Say: O unbelievers” be recited at bedtime.

وَكَانَ عَلَيْهِ السَّلَامُ يَقُولُ: «مَا أَرَىٰ أَنَّ رَجُلًا مُسْتَكْمِلَ عَقْلِهِ يَنَامُ قَبْلَ أَنْ يَقْرَأَ الْآيَتَيْنِ مِنْ سُورَةِ الْبَقَرَةِ: ﴿آمَنَ الرَّسُولُ﴾».

wakāna ʿalayhi al-salāmu yaqūlu: “mā ʾarā ʾanna rajulan mustakmila ʿaqlihi yanāmu qabla ʾan yaqraʾa al-ʾāyatayni min sūrati al-baqarati: “ʾāmana al-rasūlu””.

He—peace be upon him—would say: “I do not think that a man of complete understanding should sleep before reciting the two verses of Sūrat al-Baqara beginning, ‘The Messenger believes.’”

وَلْيَقُلْ: «اللَّهُمَّ أَيْقِظْنِي فِي أَحَبِّ السَّاعَاتِ إِلَيْكَ، وَاسْتَعْمِلْنِي بِأَحَبِّ الْأَعْمَالِ لَدَيْكَ، الَّتِي تُقَرِّبُنِي إِلَيْكَ زُلْفَىٰ، وَتُبْعِدُنِي مِنْ سَخَطِكَ بُعْدًا. أَسْأَلُكَ فَتُعْطِينِي، وَأَسْتَغْفِرُكَ فَتَغْفِرُ لِي، وَأَدْعُوكَ فَتَسْتَجِيبُ لِي».

walyaqul: “Allāhumma ʾayqiẓnī fī ʾaḥabbi al-sāʿāti ʾilayka, wa-istaʿmilnī biʾaḥabbi al-ʾaʿmāli ladayka, al-latī tuqarribunī ʾilayka zulfā, watubʿidunī min sakhaṭika buʿdan. ʾasʾaluka fatuʿṭīnī, waʾastaghfiruka fataghfiru lī, waʾadʿūka fatastajību lī”.

Let him say: “O God, awaken me at the hour most beloved to You, and employ me in the works most beloved to You—works that draw me especially near to You and take me far from Your displeasure. Let me ask You and receive; seek Your forgiveness and be forgiven; call upon You and be answered.”

«اللَّهُمَّ لَا تُؤَمِّنِّي مَكْرَكَ، وَلَا تُوَلِّنِي غَيْرَكَ، وَلَا تَرْفَعْ عَنِّي سِتْرَكَ، وَلَا تُنْسِنِي ذِكْرَكَ، وَلَا تَجْعَلْنِي مِنَ الْغَافِلِينَ».

“Allāhumma lā tuʾamminnī makraka, walā tuwallinī ghayraka, walā tarfaʿ ʿannī sitraka, walā tunsinī dhikraka, walā tajʿalnī mina al-ghāfilīna”.

“O God, do not make me feel secure against Your subtle devising; do not entrust me to anyone other than You; do not lift Your covering from me; do not make me forget Your remembrance; and do not place me among the heedless.”

يُقَالُ: مَنْ قَالَ هٰذِهِ الْكَلِمَاتِ عِنْدَ نَوْمِهِ أَهْبَطَ اللَّهُ سُبْحَانَهُ وَتَعَالَىٰ ثَلَاثَةَ أَمْلَاكٍ يُوقِظُونَهُ لِلصَّلَاةِ؛ فَإِنْ صَلَّىٰ وَدَعَا أَمَّنُوا عَلَىٰ دُعَائِهِ، وَإِنْ لَمْ يَقُمْ تَعَبَّدَتِ الْأَمْلَاكُ فِي الْهَوَاءِ وَكُتِبَ لَهُ ثَوَابُ عِبَادَتِهِمْ.

yuqālu: man qāla hādhihi al-kalimāti ʿinda nawmihi ʾahbaṭa Allāhu subḥānahu wataʿālā thalāthata ʾamlākin yūqiẓūnahu li-al-ṣalāti; faʾin ṣallā wadaʿā ʾammanū ʿalā duʿāʾihi, waʾin lam yaqum taʿabbadati al-ʾamlāku fī al-hawāʾi wakutiba lahu thawābu ʿibādatihim.

It is said that when someone speaks these words at bedtime, God—glory be to Him and exalted is He—sends down three angels to wake him for prayer. If he rises, prays, and supplicates, they affirm his supplication; if he does not rise, the angels worship in the air and the reward of their worship is recorded for him.

ثُمَّ لِيُسَبِّحْ ثَلَاثًا وَثَلَاثِينَ مَرَّةً، وَلْيَحْمَدْ ثَلَاثًا وَثَلَاثِينَ مَرَّةً، وَلْيُكَبِّرْ ثَلَاثًا وَثَلَاثِينَ مَرَّةً.

thumma liyusabbiḥ thalāthan wathalāthīna marratan, walyaḥmad thalāthan wathalāthīna marratan, walyukabbir thalāthan wathalāthīna marratan.

Then let him glorify God thirty-three times, praise Him thirty-three times, and declare His greatness thirty-three times.

وَإِنْ أَحَبَّ رَبَّعَهَا خَمْسًا وَعِشْرِينَ مَرَّةً، فَقَالَ: «سُبْحَانَ اللَّهِ، وَالْحَمْدُ لِلَّهِ، وَلَا إِلٰهَ إِلَّا اللَّهُ، وَاللَّهُ أَكْبَرُ» خَمْسًا وَعِشْرِينَ مَرَّةً؛ فَهُنَّ يَجْمَعْنَ لَهُ مِائَةَ كَلِمَةٍ، وَهُوَ أَخَفُّ عَلَيْهِ لِلْمُدَاوَمَةِ.

waʾin ʾaḥabba rabbaʿahā khamsan waʿishrīna marratan, faqāla: “subḥāna Allāhi wa-al-ḥamdu li-llāhi, walā ʾilāha ʾillā Allāhu wa-Allāhu ʾakbaru” khamsan waʿishrīna marratan; fahunna yajmaʿna lahu miʾata kalimatin, wahuwa ʾakhaffu ʿalayhi li-al-mudāwamati.

If he wishes, he may divide the hundred into four parts, saying, “Glory be to God; praise be to God; there is no god but God; and God is greatest,” twenty-five times. Together these make one hundred utterances and are easier for him to maintain consistently.

وَرَوَيْنَا عَنْ مُطَرِّفٍ، عَنِ الشَّعْبِيِّ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، قَالَتْ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ آخِرَ مَا يَقُولُ حِينَ يَنَامُ، وَهُوَ وَاضِعٌ خَدَّهُ عَلَىٰ يَدِهِ الْيُمْنَىٰ، وَهُوَ يَرَىٰ أَنَّهُ مَقْبُوضٌ فِي تِلْكَ اللَّيْلَةِ:

warawaynā ʿan muṭarrifin, ʿani al-shaʿbiyyi, ʿan ʿāʾishata raḍiya Allāhu ʿanhā, qālat: kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama ʾākhira mā yaqūlu ḥīna yanāmu, wahuwa wāḍiʿun khaddahu ʿalā yadihi al-yumnā, wahuwa yarā ʾannahu maqbūḍun fī tilka al-laylati:

We transmitted from Muṭarrif, from al-Shaʿbī, from ʿĀʾisha—may God be pleased with her—who said: The final words the Messenger of God—God bless him and grant him peace—would say when sleeping, with his cheek resting upon his right hand and believing that he would be taken in death that night, were:

«اللَّهُمَّ رَبَّ السَّمَاوَاتِ السَّبْعِ، وَرَبَّ الْعَرْشِ الْعَظِيمِ، رَبَّنَا وَرَبَّ كُلِّ شَيْءٍ، مُنْزِلَ التَّوْرَاةِ وَالْإِنْجِيلِ وَالزَّبُورِ وَالْفُرْقَانِ، فَالِقَ الْحَبِّ وَالنَّوَىٰ، أَعُوذُ بِكَ مِنْ شَرِّ كُلِّ دَابَّةٍ أَنْتَ آخِذٌ بِنَاصِيَتِهَا».

“Allāhumma rabba al-samāwāti al-sabʿi, warabba al-ʿarshi al-ʿaẓīmi, rabbanā warabba kulli shayʾin, munzila al-tawrāti wa-al-ʾinjīli wa-al-zabūri wa-al-furqāni, fāliqa al-ḥabbi wa-al-nawā, ʾaʿūdhu bika min sharri kulli dābbatin ʾanta ʾākhidhun bināṣiyatihā”.

“O God, Lord of the seven heavens and Lord of the Mighty Throne, our Lord and the Lord of everything, Revealer of the Torah, the Gospel, the Psalms, and the Criterion, Splitter of grain and date-stone, I seek refuge in You from the evil of every creature whose forelock You hold.”

«اللَّهُمَّ أَنْتَ الْأَوَّلُ فَلَيْسَ قَبْلَكَ شَيْءٌ، وَأَنْتَ الْآخِرُ فَلَيْسَ بَعْدَكَ شَيْءٌ، وَأَنْتَ الظَّاهِرُ فَلَيْسَ فَوْقَكَ شَيْءٌ، وَأَنْتَ الْبَاطِنُ فَلَيْسَ دُونَكَ شَيْءٌ. اقْضِ عَنِّي الدَّيْنَ، وَأَغْنِنِي مِنَ الْفَقْرِ».

“Allāhumma ʾanta al-ʾawwalu falaysa qablaka shayʾun, waʾanta al-ʾākhiru falaysa baʿdaka shayʾun, waʾanta al-ẓāhiru falaysa fawqaka shayʾun, waʾanta al-bāṭinu falaysa dūnaka shayʾun. iqḍi ʿannī al-dayna, waʾaghninī mina al-faqri”.

“O God, You are the First, and nothing precedes You; You are the Last, and nothing follows You; You are the Manifest, and nothing is above You; You are the Hidden, and nothing is beneath You. Discharge my debt and free me from poverty.”

وَلْيُسَبِّحْ ثَلَاثًا وَثَلَاثِينَ مَرَّةً، وَلْيَحْمَدْ ثَلَاثًا وَثَلَاثِينَ مَرَّةً، وَلْيُكَبِّرْ أَرْبَعًا وَثَلَاثِينَ مَرَّةً. وَإِنْ شَاطَرَ بِهَا خَمْسًا وَعِشْرِينَ مَرَّةً، وَزَادَ فِيهَا التَّهْلِيلَ، فَهُنَّ يَجْمَعْنَ لَهُ مِائَةَ كَلِمَةٍ، وَهُوَ أَخَفُّ عَلَيْهِ لِلْمُدَاوَمَةِ.

walyusabbiḥ thalāthan wathalāthīna marratan, walyaḥmad thalāthan wathalāthīna marratan, walyukabbir ʾarbaʿan wathalāthīna marratan. waʾin shāṭara bihā khamsan waʿishrīna marratan, wazāda fīhā al-tahlīla, fahunna yajmaʿna lahu miʾata kalimatin, wahuwa ʾakhaffu ʿalayhi li-al-mudāwamati.

Let him glorify God thirty-three times, praise Him thirty-three times, and declare His greatness thirty-four times. Alternatively, if he makes each formula twenty-five repetitions and adds the declaration of divine unity, they total one hundred utterances and are easier for him to maintain.

وَقَدْ أَمَرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِذٰلِكَ، وَنَدَبَ إِلَيْهِ فِي أَدْبَارِ الصَّلَوَاتِ الْخَمْسِ وَعِنْدَ النَّوْمِ. فَهٰذَا جَامِعُ مَا يُسْتَحَبُّ مِنْ قِرَاءَةِ الْآيِ وَالدُّعَاءِ عِنْدَ النَّوْمِ.

waqad ʾamara rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama bidhālika, wanadaba ʾilayhi fī ʾadbāri al-ṣalawāti al-khamsi waʿinda al-nawmi. fahādhā jāmiʿu mā yustaḥabbu min qirāʾati al-ʾāyi wa-al-duʿāʾi ʿinda al-nawmi.

The Messenger of God—God bless him and grant him peace—commanded this and recommended it after the five prescribed prayers and at bedtime. This completes the collection of recommended verses and supplications for bedtime.

ذِكْرُ هَيْئَةِ الْعَبْدِ عِنْدَ النَّوْمِ وَأُهْبَتِهِ لِلْمَضْجَعِ، وَمَعْنَى الِاعْتِبَارِ بِذٰلِكَ لِذَوِي الْأَبْصَارِ

dhikru hayʾati al-ʿabdi ʿinda al-nawmi waʾuhbatihi li-al-maḍjaʿi, wamaʿnā al-iʿtibāri bidhālika lidhawī al-ʾabṣāri

The Servant’s Manner and Preparation for Sleep and Its Lesson for Those of Insight

يُسْتَحَبُّ لِلْعَبْدِ أَنْ يَنَامَ عَلَىٰ طَهَارَةٍ سَابِغَةٍ، وَإِلَّا مَسَحَ أَعْضَاءَهُ بِالْمَاءِ مَسْحًا.

yustaḥabbu li-al-ʿabdi ʾan yanāma ʿalā ṭahāratin sābighatin, waʾillā masaḥa ʾaʿḍāʾahu bi-al-māʾi masḥan.

The servant is recommended to sleep in a state of complete ritual purity; if that is not possible, he should at least wipe his limbs with water.

وَقَدْ كَانُوا يَسْتَحِبُّونَ السِّوَاكَ عِنْدَ النَّوْمِ، فَكَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَفْعَلُهُ.

waqad kānū yastaḥibbūna al-siwāka ʿinda al-nawmi, fakāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yafʿaluhu.

They regarded use of the tooth-stick at bedtime as recommended, and the Messenger of God—God bless him and grant him peace—used to do so.

وَكَانَ بَعْضُ السَّلَفِ يَجْعَلُ عِنْدَ رَأْسِهِ سِوَاكَهُ وَطَهُورَهُ؛ فَإِذَا انْتَبَهَ مِنَ اللَّيْلِ اسْتَاكَ وَمَسَحَ أَعْضَاءَهُ بِالْمَاءِ مَسْحًا.

wakāna baʿḍu al-salafi yajʿalu ʿinda raʾsihi siwākahu waṭahūrahu; faʾidhā intabaha mina al-layli istāka wamasaḥa ʾaʿḍāʾahu bi-al-māʾi masḥan.

Some of the early Muslims kept their tooth-stick and water for purification beside their heads. When they awoke during the night, they cleaned their teeth and wiped their limbs with water.

وَكَانُوا يَذْكُرُونَ اللَّهَ عَزَّ وَجَلَّ بِالتِّلَاوَةِ وَالتَّسْبِيحِ فِي تَقَلُّبِهِمْ، وَيَعُدُّونَ هٰذَا يَعْدِلُ قِيَامَ اللَّيْلِ. وَقَدْ رُوِيَ هٰذَا الْخَبَرُ عَنْ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ وَعَنْ غَيْرِهِ.

wakānū yadhkurūna Allāha ʿazza wajalla bi-al-tilāwati wa-al-tasbīḥi fī taqallubihim, wayaʿuddūna hādhā yaʿdilu qiyāma al-layli. waqad ruwiya hādhā al-khabaru ʿan ʿumara bni al-khaṭṭābi raḍiya Allāhu ʿanhu waʿan ghayrihi.

As they turned in bed, they remembered God Almighty through recitation and glorification, considering this equal in merit to standing in prayer at night. This report is related from ʿUmar ibn al-Khaṭṭāb—may God be pleased with him—and from others.

وَرَوَيْنَا عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَحْوَهُ، وَأَنَّهُ كَانَ يَسْتَاكُ فِي لَيْلَةٍ مِرَارًا عِنْدَ كُلِّ قَوْمَةٍ مِنْ نَوْمِهِ.

warawaynā ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama naḥwahu, waʾannahu kāna yastāku fī laylatin mirāran ʿinda kulli qawmatin min nawmihi.

We have transmitted something similar from the Messenger of God—God bless him and grant him peace—and that he used the tooth-stick several times during a night, whenever he rose from sleep.

فَلْيُعِدَّ الْعَبْدُ طَهُورَهُ وَسِوَاكَهُ عِنْدَ رَأْسِهِ، وَيَنْوِ قِيَامَ اللَّيْلِ. فَأَيَّ وَقْتٍ اسْتَيْقَظَ تَوَضَّأَ وَصَلَّىٰ، أَوْ قَعَدَ فَقَرَأَ، أَوْ دَعَا وَذَكَرَ اللَّهَ عَزَّ وَجَلَّ وَاسْتَغْفَرَهُ، أَوْ تَفَكَّرَ فِي آلَائِهِ وَعَظَمَتِهِ وَمَعَانِي قُدْرَتِهِ.

falyuʿidda al-ʿabdu ṭahūrahu wasiwākahu ʿinda raʾsihi, wayanwi qiyāma al-layli. faʾayya waqtin istayqaẓa tawaḍḍaʾa waṣallā, ʾaw qaʿada faqaraʾa, ʾaw daʿā wadhakara Allāha ʿazza wajalla wa-istaghfarahu, ʾaw tafakkara fī ʾālāʾihi waʿaẓamatihi wamaʿānī qudratihi.

Let the servant prepare his water for purification and his tooth-stick beside his head, and let him intend to rise for night prayer. Whenever he wakes, he may perform ablution and pray; or sit and recite; or supplicate, remember God Almighty, and seek His forgiveness; or reflect upon His blessings, His majesty, and the meanings of His power.

فَفِي أَيِّ وَجْهٍ أَخَذَ مِنْ هٰذِهِ الْمَعَانِي فَهُوَ ذِكْرٌ، وَقَدِ اسْتُعْمِلَ بِذٰلِكَ، وَفِيهِ قُرْبَةٌ إِلَى اللَّهِ عَزَّ وَجَلَّ، وَهُوَ فَضْلٌ مِنَ اللَّهِ تَعَالَىٰ وَرَحْمَتُهُ عَلَيْهِ.

fafī ʾayyi wajhin ʾakhadha min hādhihi al-maʿānī fahuwa dhikrun, waqadi stuʿmila bidhālika, wafīhi qurbatun ʾilā Allāhi ʿazza wajalla, wahuwa faḍlun mina Allāhi taʿālā waraḥmatuhu ʿalayhi.

Whichever of these ways he takes up is remembrance, and he has been put to work in it. It brings him near to God, mighty and majestic, and is God Most High’s bounty and mercy upon him.

وَلَا يَنْبَغِي لِلْعَبْدِ أَنْ يَبِيتَ وَلَهُ شَيْءٌ يُوصِي فِيهِ إِلَّا وَوَصِيَّتُهُ مَكْتُوبَةٌ عِنْدَهُ؛ فَإِنَّهُ لَا يَأْمَنُ الْقَبْضَ بِالْوَفَاةِ.

walā yanbaghī li-al-ʿabdi ʾan yabīta walahu shayʾun yūṣī fīhi ʾillā wawaṣiyyatuhu maktūbatun ʿindahu; faʾinnahu lā yaʾmanu al-qabḍa bi-al-wafāti.

The servant should not pass the night with something concerning which he must make a bequest unless his will is written and kept with him, for he cannot be certain that death will not take him.

وَقَدْ نَدَبَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَىٰ ذٰلِكَ فِي قَوْلِهِ: «لَا يَنْبَغِي لِعَبْدٍ أَنْ يَنَامَ لَيْلَتَيْنِ، وَلَهُ شَيْءٌ يُوصِي فِيهِ، إِلَّا وَوَصِيَّتُهُ مَكْتُوبَةٌ عِنْدَهُ».

waqad nadaba rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama ʾilā dhālika fī qawlihi: “lā yanbaghī liʿabdin ʾan yanāma laylatayni, walahu shayʾun yūṣī fīhi, ʾillā wawaṣiyyatuhu maktūbatun ʿindahu”.

The Messenger of God—God bless him and grant him peace—recommended this in his saying: “A servant who has something concerning which he must make a bequest should not sleep for two nights without having his will written and kept with him.”

وَيُقَالُ: مَنْ مَاتَ عَنْ غَيْرِ وَصِيَّةٍ لَمْ يُؤْذَنْ فِي الْكَلَامِ فِي الْبَرْزَخِ إِلَىٰ يَوْمِ الْقِيَامَةِ. تَتَزَاوَرُ الْأَمْوَاتُ وَيَتَحَدَّثُونَ، وَهُوَ لَا يَتَكَلَّمُ فِيمَا بَيْنَهُمْ إِلَىٰ يَوْمِ الْقِيَامَةِ.

wayuqālu: man māta ʿan ghayri waṣiyyatin lam yuʾdhan fī al-kalāmi fī al-barzakhi ʾilā yawmi al-qiyāmati. tatazāwaru al-ʾamwātu wayataḥaddathūna, wahuwa lā yatakallamu fīmā baynahum ʾilā yawmi al-qiyāmati.

It is said that one who dies without a will is not permitted to speak in the intermediate realm until the Day of Resurrection. The dead visit and converse with one another, while he cannot speak among them until that Day.

فَيَقُولُ بَعْضُهُمْ لِبَعْضٍ: «هٰذَا الْمِسْكِينُ مَاتَ عَنْ غَيْرِ وَصِيَّةٍ»، فَيَكُونُ ذٰلِكَ حَسْرَةً عَلَيْهِ بَيْنَهُمْ.

fayaqūlu baʿḍuhum libaʿḍin: “hādhā al-miskīnu māta ʿan ghayri waṣiyyatin”, fayakūnu dhālika ḥasratan ʿalayhi baynahum.

Some of them say to others, “This poor man died without leaving a will,” and this becomes a cause of grief for him among them.

وَمَوْتُ الْفَجْأَةِ تَخْفِيفٌ وَمُسْتَحَبٌّ لِلْمُؤْمِنِ الْفَقِيرِ لِلثَّوَابِ الَّذِي لَا مَالَ لَهُ وَلَا دَيْنَ عَلَيْهِ.

wamawtu al-fajʾati takhfīfun wamustaḥabbun li-al-muʾmini al-faqīri li-al-thawābi al-ladhī lā māla lahu walā dayna ʿalayhi.

Sudden death is a relief and is desirable for the believer in need of reward who has no wealth and owes no debt.

فَأَمَّا الْمُثْقَلُ بِالدَّيْنِ، وَالْمُخَلِّطُ فِي الدِّينِ، وَمَنْ لَهُ مَالٌ، أَوْ هُوَ مُصِرٌّ عَلَىٰ مَطْلٍ، فَإِنَّ مَوْتَ الْفَجْأَةِ لِهٰؤُلَاءِ عُقُوبَةٌ وَمَكْرُوهٌ.

faʾammā al-muthqalu bi-al-dayni, wa-al-mukhalliṭu fī al-dīni, waman lahu mālun, ʾaw huwa muṣirrun ʿalā maṭlin, faʾinna mawta al-fajʾati lihāʾulāʾi ʿuqūbatun wamakrūhun.

As for someone burdened by debt, someone who mixes good and bad in his religious conduct, someone who has wealth, or someone who persists in delaying payment, sudden death is a punishment for such people and is undesirable.

وَلَا يَنْبَغِي لِلْعَبْدِ أَنْ يَبِيتَ إِلَّا تَائِبًا مِنْ كُلِّ ذَنْبٍ، سَلِيمَ الْقَلْبِ لِجَمِيعِ الْمُسْلِمِينَ، لَا يُحَدِّثُ نَفْسَهُ بِظُلْمِ أَحَدٍ، وَلَا يَعْقِدُ عَلَى الْخَطِيئَةِ إِنِ اسْتَيْقَظَ.

walā yanbaghī li-al-ʿabdi ʾan yabīta ʾillā tāʾiban min kulli dhanbin, salīma al-qalbi lijamīʿi al-muslimīna, lā yuḥaddithu nafsahu biẓulmi ʾaḥadin, walā yaʿqidu ʿalā al-khaṭīʾati ʾini stayqaẓa.

The servant should not pass the night except in repentance from every sin, with a heart sound toward all Muslims, not contemplating injustice toward anyone and not resolving to sin should he awake.

وَقَدْ جَاءَ فِي الْخَبَرِ: «مَنْ أَوَىٰ إِلَىٰ فِرَاشِهِ لَا يَنْوِي ظُلْمَ أَحَدٍ، وَلَا يَحْقِدُ عَلَىٰ أَحَدٍ، غُفِرَ لَهُ مَا اجْتَرَمَ».

waqad jāʾa fī al-khabari: “man ʾawā ʾilā firāshihi lā yanwī ẓulma ʾaḥadin, walā yaḥqidu ʿalā ʾaḥadin, ghufira lahu mā ijtarama”.

It is reported: “Whoever retires to bed intending no injustice toward anyone and bearing rancor against no one will be forgiven what he has committed.”

وَلْيَسْتَقْبِلْ فِي نَوْمِهِ الْقِبْلَةَ. وَاسْتِقْبَالُ الْقِبْلَةِ عَلَىٰ ضَرْبَيْنِ: إِنْ كَانَ مُسْتَلْقِيًا فَاسْتِقْبَالُهُ الْقِبْلَةَ أَنْ يَكُونَ وَجْهُهُ إِلَيْهَا مَعَ أَخْمَصِ قَدَمَيْهِ، كَحَالِ الْمَيِّتِ الْمُسَجَّىٰ.

walyastaqbil fī nawmihi al-qiblata. wa-istiqbālu al-qiblati ʿalā ḍarbayni: ʾin kāna mustalqiyan fa-istiqbāluhu al-qiblata ʾan yakūna wajhuhu ʾilayhā maʿa ʾakhmaṣi qadamayhi, kaḥāli al-mayyiti al-musajjā.

Let him face the qibla while sleeping. Facing the qibla takes two forms. If he lies on his back, he faces it with his face and the soles of his feet, like a shrouded deceased person laid out for burial.

وَإِنْ كَانَ نَائِمًا عَلَىٰ جَنْبٍ، فَاسْتِقْبَالُ الْقِبْلَةِ أَنْ يَكُونَ وَجْهُهُ إِلَيْهَا مَعَ شِقِّهِ الْأَيْمَنِ، كَهَيْئَةِ الْمُلْحَدِ فِي قَبْرِهِ؛ فَسَيَصِيرُ إِلَيْهِ عَنْ قَرِيبٍ.

waʾin kāna nāʾiman ʿalā janbin, fa-istiqbālu al-qiblati ʾan yakūna wajhuhu ʾilayhā maʿa shiqqihi al-ʾaymani, kahayʾati al-mulḥadi fī qabrihi; fasayaṣīru ʾilayhi ʿan qarībin.

If he sleeps on his side, he faces the qibla with his face while lying upon his right side, like one placed in the side-niche of his grave—to which he will soon come.

وَلْيَذْكُرْ بِنَوْمِهِ عَلَىٰ هٰذَيْنِ الْحَالَيْنِ عِنْدَ مَوْتِهِ وَحِينَ اضْطِجَاعِهِ فِي قَبْرِهِ.

walyadhkur binawmihi ʿalā hādhayni al-ḥālayni ʿinda mawtihi waḥīna iḍṭijāʿihi fī qabrihi.

By sleeping in either of these two postures, let him remember his state at death and when he is laid in his grave.

وَقَدْ قَالَ اللَّهُ عَزَّ وَجَلَّ: ﴿أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا ۝ أَحْيَاءً وَأَمْوَاتًا﴾ [الْمُرْسَلَاتِ: ٢٥–٢٦].

waqad qāla Allāhu ʿazza wajalla: “ʾalam najʿali al-ʾarḍa kifātan / ʾaḥyāʾan waʾamwātan” (al-mursalāti: 25–26).

God Almighty has said: “Have We not made the earth a receptacle for the living and the dead?” [al-Mursalāt 77:25–26].

فِي أَحَدِ الْوَجْهَيْنِ، وَهُوَ مَذْهَبُ أَهْلِ التَّفْسِيرِ، أَيْ: يَكْفِتُهُمْ وَيَجْمَعُهُمْ أَحْيَاءً عَلَىٰ ظَهْرِهَا، وَأَمْوَاتًا فِي بَطْنِهَا.

fī ʾaḥadi al-wajhayni, wahuwa madhhabu ʾahli al-tafsīri, ʾay: yakfituhum wayajmaʿuhum ʾaḥyāʾan ʿalā ẓahrihā, waʾamwātan fī baṭnihā.

According to one interpretation, which is the view of the exegetes, the earth gathers and contains them—alive upon its surface and dead within it.

وَقَدْ جَعَلَ اللَّهُ سُبْحَانَهُ وَتَعَالَى النَّوْمَ مِنْ آيَاتِهِ الدَّالَّةِ عَلَيْهِ لِأَهْلِ السَّمْعِ مِنْهُ، وَهُوَ سَمْعُ الْيَقِينِ، وَقَرَنَهُ بِالِابْتِغَاءِ مِنْ فَضْلِهِ.

waqad jaʿala Allāhu subḥānahu wataʿālā al-nawma min ʾāyātihi al-dāllati ʿalayhi liʾahli al-samʿi minhu, wahuwa samʿu al-yaqīni, waqaranahu bi-al-ibtighāʾi min faḍlihi.

God—glory be to Him and exalted is He—has made sleep one of His signs pointing to Him for those who truly hear from Him with the hearing of certainty, and He joined it to the seeking of His bounty.

فَقَالَ عَزَّ وَجَلَّ: ﴿وَمِنْ آيَاتِهِ مَنَامُكُمْ بِاللَّيْلِ وَالنَّهَارِ وَابْتِغَاؤُكُمْ مِنْ فَضْلِهِ إِنَّ فِي ذٰلِكَ لَآيَاتٍ لِقَوْمٍ يَسْمَعُونَ﴾ [الرُّومِ: ٢٣].

faqāla ʿazza wajalla: “wamin ʾāyātihi manāmukum bi-al-layli wa-al-nahāri wa-ibtighāʾukum min faḍlihi ʾinna fī dhālika laʾāyātin liqawmin yasmaʿūna” (al-rūmi: 23).

He Almighty said: “Among His signs are your sleep by night and day and your seeking of His bounty. Surely in that are signs for a people who hear” [al-Rūm 30:23].

وَكَانَ فُقَرَاءُ أَهْلِ الصُّفَّةِ وَبَعْضُ زُهَّادِ التَّابِعِينَ إِذَا رَقَدُوا لَا يَجْعَلُونَ بَيْنَهُمْ وَبَيْنَ الْأَرْضِ شَيْئًا. كَانَ أَحَدُهُمْ يُبَاشِرُ التُّرَابَ بِجِلْدِهِ، وَيَطْرَحُ ثَوْبَهُ فَوْقَهُ، وَيَقُولُ: «مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ».

wakāna fuqarāʾu ʾahli al-ṣuffati wabaʿḍu zuhhādi al-tābiʿīna ʾidhā raqadū lā yajʿalūna baynahum wabayna al-ʾarḍi shayʾan. kāna ʾaḥaduhum yubāshiru al-turāba bijildihi, wayaṭraḥu thawbahu fawqahu, wayaqūlu: “minhā khalaqnākum wafīhā nuʿīdukum”.

When the poor Companions of the Suffa and some ascetics among the Successors lay down, they placed nothing between themselves and the earth. One of them would let his skin touch the soil, cast his garment over himself, and say, “From it We created you, and into it We shall return you.”

كَأَنَّهُمْ كَرِهُوا التَّرَفُّعَ عَلَيْهَا وَالْوِقَايَةَ مِنْهَا، يَجِدُونَ ذٰلِكَ أَرَقَّ لِقُلُوبِهِمْ وَأَبْلَغَ فِي تَوَاضُعِهِمْ.

kaʾannahum karihū al-taraffuʿa ʿalayhā wa-al-wiqāyata minhā, yajidūna dhālika ʾaraqqa liqulūbihim waʾablagha fī tawāḍuʿihim.

It was as though they disliked raising themselves above the earth or shielding themselves from it, finding direct contact more tenderizing for their hearts and more complete in their humility.

وَمَثَلُ النَّوْمِ عِنْدَ أَهْلِ الِاعْتِبَارِ مَثَلُ الْبَرْزَخِ؛ هُوَ بَيْنَ الدُّنْيَا وَالْآخِرَةِ، كَذٰلِكَ النَّوْمُ بَيْنَ الْحَيَاةِ وَالْمَوْتِ.

wamathalu al-nawmi ʿinda ʾahli al-iʿtibāri mathalu al-barzakhi; huwa bayna al-dunyā wa-al-ʾākhirati, kadhālika al-nawmu bayna al-ḥayāti wa-al-mawti.

For people of reflection, sleep resembles the intermediate realm: that realm lies between this world and the Hereafter, just as sleep lies between life and death.

فَإِذَا كُشِفَ حِجَابُ النَّوْمِ ظَهَرَتِ الدُّنْيَا بِالْحِكْمَةِ، وَكَذٰلِكَ إِذَا كُشِفَ الْغِطَاءُ ظَهَرَتِ الْآخِرَةُ بِالْقُدْرَةِ، فَصَارَتِ الدُّنْيَا كَالْأَحْلَامِ فِي النَّوْمِ.

faʾidhā kushifa ḥijābu al-nawmi ẓaharati al-dunyā bi-al-ḥikmati, wakadhālika ʾidhā kushifa al-ghiṭāʾu ẓaharati al-ʾākhiratu bi-al-qudrati, faṣārati al-dunyā ka-al-ʾaḥlāmi fī al-nawmi.

When the veil of sleep is lifted, this world appears through divine wisdom; likewise, when the final covering is lifted, the Hereafter appears through divine power, and this world becomes like dreams seen during sleep.

وَقَدْ قَالَ اللَّهُ عَزَّ وَجَلَّ: ﴿وَهُوَ الَّذِي يَتَوَفَّاكُمْ بِاللَّيْلِ وَيَعْلَمُ مَا جَرَحْتُمْ بِالنَّهَارِ ثُمَّ يَبْعَثُكُمْ فِيهِ﴾ [الْأَنْعَامِ: ٦٠].

waqad qāla Allāhu ʿazza wajalla: “wahuwa al-ladhī yatawaffākum bi-al-layli wayaʿlamu mā jaraḥtum bi-al-nahāri thumma yabʿathukum fīhi” (al-ʾanʿāmi: 60).

God Almighty has said: “He is the One who takes your souls by night and knows what you have earned by day; then He raises you in it” [al-Anʿām 6:60].

وَكَانَ بَعْضُهُمْ يَقُولُ: «عَجَبًا لِمَنْ يَعْصِي اللَّهَ عَزَّ وَجَلَّ ثُمَّ يَنَامُ بَعْدَ ذٰلِكَ».

wakāna baʿḍuhum yaqūlu: “ʿajaban liman yaʿṣī Allāha ʿazza wajalla thumma yanāmu baʿda dhālika”.

One of them used to say, “How astonishing that someone disobeys God Almighty and then sleeps afterward.”

وَذَكَرَ بَعْضُ الْعُلَمَاءِ عَنِ اللَّهِ عَزَّ وَجَلَّ: «إِنْ كُنْتُمْ تَعْصُونِي فَاخْرُجُوا مِنْ بِسَاطِي، وَلَا تَنَامُوا فِي قَبْضَتِي».

wadhakara baʿḍu al-ʿulamāʾi ʿani Allāhi ʿazza wajalla: “ʾin kuntum taʿṣūnī fa-ukhrujū min bisāṭī, walā tanāmū fī qabḍatī”.

Some scholars related from God Almighty: “If you disobey Me, then depart from My domain and do not sleep within My grasp.”

وَقَالَ لُقْمَانُ لِابْنِهِ: «يَا بُنَيَّ، إِنْ كُنْتَ تَشُكُّ فِي الْمَوْتِ فَلَا تَنَمْ؛ فَكَمَا أَنَّكَ تَنَامُ فَكَذٰلِكَ تَمُوتُ. وَإِنْ كُنْتَ تَشُكُّ فِي الْبَعْثِ فَإِذَا نِمْتَ فَلَا تَنْتَبِهْ؛ فَكَمَا أَنَّكَ تَنْتَبِهُ بَعْدَ نَوْمِكَ فَكَذٰلِكَ تُبْعَثُ بَعْدَ مَوْتِكَ».

waqāla luqmānu li-bnihi: “yā bunayya, ʾin kunta tashukku fī al-mawti falā tanam; fakamā ʾannaka tanāmu fakadhālika tamūtu. waʾin kunta tashukku fī al-baʿthi faʾidhā nimta falā tantabih; fakamā ʾannaka tantabihu baʿda nawmika fakadhālika tubʿathu baʿda mawtika”.

Luqmān said to his son: “My son, if you doubt death, then do not sleep—for just as you sleep, so shall you die. If you doubt resurrection, then once asleep do not awake—for just as you awake after sleeping, so shall you be raised after death.”

فَلْيَتَذَكَّرِ الْعَبْدُ عِنْدَ نَوْمِهِ حِينَ مَوْتِهِ، وَلْيَعْلَمْ أَنَّ اللَّهَ تَعَالَىٰ يَكُونُ لَهُ بَعْدَ مَوْتِهِ كَمَا كَانَ الْعَبْدُ لَهُ قَبْلَ نَوْمِهِ.

falyatadhakkari al-ʿabdu ʿinda nawmihi ḥīna mawtihi, walyaʿlam ʾanna Allāha taʿālā yakūnu lahu baʿda mawtihi kamā kāna al-ʿabdu lahu qabla nawmihi.

At sleep the servant should remember the hour of his death and know that God Most High will be for him after death as the servant was toward Him before sleep.

فَلْيَنْظُرْ عَلَىٰ أَيِّ حَالٍ نَامَ، وَعَلَىٰ أَيِّ هَمٍّ تَوَفَّاهُ اللَّهُ عَلَيْهِ، وَلْيَتَذَكَّرْ بِانْتِبَاهِهِ الْبَعْثَ.

falyanẓur ʿalā ʾayyi ḥālin nāma, waʿalā ʾayyi hammin tawaffāhu Allāhu ʿalayhi, walyatadhakkar bi-intibāhihi al-baʿtha.

Let him consider the state in which he sleeps and the concern upon which God takes his soul, and let his awakening remind him of the resurrection.

فَإِنَّ الْعَبْدَ يُبْعَثُ عَلَىٰ مَا مَاتَ عَلَيْهِ فِي الدُّنْيَا، فَيُبْعَثُ بِهَمِّهِ، وَيُحْشَرُ مَعَ مَحْبُوبِهِ، كَمَا يَنْتَبِهُ النَّائِمُ عَنْ هَمِّهِ إِلَىٰ مَحْبُوبِهِ الَّذِي نَامَ عَنْهُ.

faʾinna al-ʿabda yubʿathu ʿalā mā māta ʿalayhi fī al-dunyā, fayubʿathu bihammihi, wayuḥsharu maʿa maḥbūbihi, kamā yantabihu al-nāʾimu ʿan hammihi ʾilā maḥbūbihi al-ladhī nāma ʿanhu.

The servant is raised upon the state in which he died in this world: he is raised with his governing concern and gathered with the one he loves, just as a sleeper awakens from his inward concern to the beloved from whom sleep had separated him.

وَفِي الْخَبَرِ: «إِنَّ الْمَرْءَ مَعَ مَنْ أَحَبَّ، وَلَهُ مَا احْتَسَبَ».

wafī al-khabari: “ʾinna al-marʾa maʿa man ʾaḥabba, walahu mā iḥtasaba”.

It is reported: “A person is with those whom he loves, and he receives what he sought with God.”

وَرُوِيَ عَنْهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ مَاتَ عَلَىٰ مَرْتَبَةٍ مِنَ الْمَرَاتِبِ بُعِثَ عَلَيْهَا يَوْمَ الْقِيَامَةِ».

waruwiya ʿanhu ṣallā Allāhu ʿalayhi wasallama: “man māta ʿalā martabatin mina al-marātibi buʿitha ʿalayhā yawma al-qiyāmati”.

It is related from him—God bless him and grant him peace: “Whoever dies upon a given spiritual station will be raised upon it on the Day of Resurrection.”

وَرَوَيْنَا عَنْ كَعْبِ الْأَحْبَارِ، قَالَ: «إِذَا نِمْتَ فَاضْطَجِعْ عَلَىٰ شِقِّكَ الْأَيْمَنِ، وَاسْتَقْبِلِ الْقِبْلَةَ بِوَجْهِكَ؛ فَإِنَّهَا وَفَاةٌ».

warawaynā ʿan kaʿbi al-ʾaḥbāri, qāla: “ʾidhā nimta fa-iḍṭajiʿ ʿalā shiqqika al-ʾaymani, wa-istaqbili al-qiblata biwajhika; faʾinnahā wafātun”.

We transmitted from Kaʿb al-Aḥbār, who said: “When you sleep, lie upon your right side and face the qibla, for sleep is a taking of the soul.”

بَيَانٌ آخَرُ مِنَ الِاعْتِبَارِ لِأَهْلِ التَّبْصِرَةِ وَالتَّذْكَارِ

bayānun ʾākharu mina al-iʿtibāri liʾahli al-tabṣirati wa-al-tadhkāri

Another Lesson for People of Insight and Recollection

وَلْيَعْلَمِ الْعَبْدُ أَنَّ اللَّهَ عَزَّ وَجَلَّ يَكُونُ لَهُ بَعْدَ بَعْثِهِ مِنْ قَبْرِهِ كَمَا كَانَ الْعَبْدُ لَهُ بَعْدَ بَعْثِهِ مِنْ نَوْمِهِ، فَلْيَنْظُرْ إِلَىٰ أَيِّ حَالٍ يُبْعَثُ.

walyaʿlami al-ʿabdu ʾanna Allāha ʿazza wajalla yakūnu lahu baʿda baʿthihi min qabrihi kamā kāna al-ʿabdu lahu baʿda baʿthihi min nawmihi, falyanẓur ʾilā ʾayyi ḥālin yubʿathu.

Let the servant know that God Almighty will be for him after he is raised from his grave as the servant was toward Him after waking from sleep. Let him therefore consider the state in which he will be raised.

وَإِنْ كَانَ الْعَبْدُ لِنَظَرِ مَوْلَاهُ مُكْرِمًا، وَلِشَأْنِهِ مُعَظِّمًا، وَلِحُرُمَاتِهِ مُعَظِّمًا، وَإِلَىٰ مَحْبُوبِهِ وَمَرْضَاتِهِ وَمَسَرَّتِهِ مِنَ النَّعِيمِ الْمُقِيمِ مُسْرِعًا، كَانَ اللَّهُ تَعَالَىٰ فِي آخِرَتِهِ لِوَجْهِهِ مُكْرِمًا.

waʾin kāna al-ʿabdu linaẓari mawlāhu mukriman, walishaʾnihi muʿaẓẓiman, waliḥurumātihi muʿaẓẓiman, waʾilā maḥbūbihi wamarḍātihi wamasarratihi mina al-naʿīmi al-muqīmi musriʿan, kāna Allāhu taʿālā fī ʾākhiratihi liwajhihi mukriman.

If the servant honors his Master’s gaze, magnifies His standing, reveres His sacred limits, and hastens toward what he loves, what pleases him, and his joy in everlasting bliss, then God Most High will honor his face in the Hereafter.

وَإِنْ كَانَ الْعَبْدُ فِي حَقِّ مَوْلَاهُ مُتَهَاوِنًا، وَبِأَمْرِهِ مُسْتَخِفًّا، وَلِشَعَائِرِهِ مُسْتَصْغِرًا، كَانَ اللَّهُ تَعَالَىٰ لَهُ مُهِينًا وَبِشَأْنِهِ مُتَهَاوِنًا.

waʾin kāna al-ʿabdu fī ḥaqqi mawlāhu mutahāwinan, wabiʾamrihi mustakhiffan, walishaʿāʾirihi mustaṣghiran, kāna Allāhu taʿālā lahu muhīnan wabishaʾnihi mutahāwinan.

But if the servant is negligent concerning his Lord’s due, treats His command lightly, and belittles His sacred signs, God Most High will humiliate him and treat his affair with disregard.

قَالَ اللَّهُ تَعَالَىٰ: ﴿وَمَا يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ﴾ [غَافِرٍ: ٥٨]، ﴿وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَلَا الْمُسِيءُ﴾، ثُمَّ قَالَ: ﴿قَلِيلًا مَا تَتَذَكَّرُونَ﴾ [غَافِرٍ: ٥٨]، مُوَبِّخًا لَهُمْ بِذٰلِكَ.

qāla Allāhu taʿālā: “wamā yastawī al-ʾaʿmā wa-al-baṣīru” (ghāfirin: 58), “wa-al-ladhīna ʾāmanū waʿamilū al-ṣāliḥāti walā al-musīʾu”, thumma qāla: “qalīlan mā tatadhakkarūna” (ghāfirin: 58), muwabbikhan lahum bidhālika.

God Most High said: “The blind and the seeing are not equal” [Ghāfir 40:58], nor “those who believe and perform righteous deeds and the evildoer.” He then said, “Little do you take heed” [Ghāfir 40:58], rebuking them thereby.

وَقَالَ فِي مِثْلِهِ: ﴿أَفَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِمِينَ﴾ [الْقَلَمِ: ٣٥]، ثُمَّ قَالَ: ﴿مَا لَكُمْ كَيْفَ تَحْكُمُونَ﴾ [الْقَلَمِ: ٣٦]، ذَامًّا عَائِبًا لِحُكْمِهِمْ.

waqāla fī mithlihi: “ʾafanajʿalu al-muslimīna ka-al-mujrimīna” (al-qalami: 35), thumma qāla: “mā lakum kayfa taḥkumūna” (al-qalami: 36), dhāmman ʿāʾiban liḥukmihim.

He said similarly: “Shall We treat those who submit like the criminals?” [al-Qalam 68:35], and then, condemning and faulting their judgment: “What is the matter with you? How do you judge?” [68:36].

ثُمَّ أَخْبَرَ بِحُكْمِهِ فِيهِمْ، فَقَالَ: ﴿أَمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ أَنْ نَجْعَلَهُمْ كَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَوَاءً مَحْيَاهُمْ وَمَمَاتُهُمْ سَاءَ مَا يَحْكُمُونَ﴾ [الْجَاثِيَةِ: ٢١].

thumma ʾakhbara biḥukmihi fīhim, faqāla: “ʾam ḥasiba al-ladhīna ijtaraḥū al-sayyiʾāti ʾan najʿalahum ka-al-ladhīna ʾāmanū waʿamilū al-ṣāliḥāti sawāʾan maḥyāhum wamamātuhum sāʾa mā yaḥkumūna” (al-jāthiyati: 21).

He then declared His judgment concerning them: “Do those who commit evil deeds suppose that We shall make them like those who believe and perform righteous deeds—equal in their life and their death? Evil indeed is their judgment” [al-Jāthiya 45:21].

هٰكَذَا تَقْدِيرُ الْكَلَامِ، وَهُوَ مِنَ الْمُقَدَّمِ وَالْمُؤَخَّرِ؛ فَرَفَعَ حَسَنَاتِهِمْ، وَأَخْبَرَ بِسُوءِ حُكْمِهِمْ، ثُمَّ ذَكَرَ حُكْمَهُمْ عِنْدَهُ فِي الْمَحْيَا وَالْمَمَاتِ، فَقَالَ: ﴿سَوَاءً مَحْيَاهُمْ وَمَمَاتُهُمْ﴾ [الْجَاثِيَةِ: ٢١]، أَيْ: كَمَا كَانُوا فِي الْحَيَاةِ كَذٰلِكَ يَكُونُونَ بَعْدَ الْوَفَاةِ.

hākadhā taqdīru al-kalāmi, wahuwa mina al-muqaddami wa-al-muʾakhkhari; farafaʿa ḥasanātihim, waʾakhbara bisūʾi ḥukmihim, thumma dhakara ḥukmahum ʿindahu fī al-maḥyā wa-al-mamāti, faqāla: “sawāʾan maḥyāhum wamamātuhum” (al-jāthiyati: 21), ʾay: kamā kānū fī al-ḥayāti kadhālika yakūnūna baʿda al-wafāti.

This is the construction of the statement, with part placed earlier and part later. He raised their good deeds and declared the evil of their judgment, then stated their standing with Him in life and death: “equal in their life and their death” (al-Jāthiya 45:21)—that is, as they were in life, so shall they be after death.

ثُمَّ عَقَّبَ ذٰلِكَ بِذِكْرِ عَدْلِهِ فِي خَلْقِهِ، فَقَالَ: ﴿وَخَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ وَلِتُجْزَىٰ كُلُّ نَفْسٍ بِمَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ﴾ [الْجَاثِيَةِ: ٢٢].

thumma ʿaqqaba dhālika bidhikri ʿadlihi fī khalqihi, faqāla: “wakhalaqa Allāhu al-samāwāti wa-al-ʾarḍa bi-al-ḥaqqi walitujzā kullu nafsin bimā kasabat wahum lā yuẓlamūna” (al-jāthiyati: 22).

He followed this by mentioning His justice among His creatures: “God created the heavens and the earth in truth, so that every soul may be recompensed for what it has earned, and they shall not be wronged” [al-Jāthiya 45:22].

فَكَانَ هٰذَا فَصْلَ الْخِطَابِ وَتَذْكَارَ أُولِي الْأَلْبَابِ.

fakāna hādhā faṣla al-khiṭābi watadhkāra ʾulī al-ʾalbābi.

This is the decisive word and a reminder for people of understanding.

وَقَالَ فِي مَعْنَاهُ، وَأَمَرَ بِتَدَبُّرِ كَلَامِهِ، وَأَمَرَ بِتَذَكُّرِ الْعُقَلَاءِ عَنْ خِطَابِهِ، فَقَالَ: ﴿كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ﴾ [ص: ٢٩].

waqāla fī maʿnāhu, waʾamara bitadabburi kalāmihi, waʾamara bitadhakkuri al-ʿuqalāʾi ʿan khiṭābihi, faqāla: “kitābun ʾanzalnāhu ʾilayka mubārakun liyaddabbarū ʾāyātihi waliyatadhakkara ʾulū al-ʾalbābi” (Ṣād: 29).

He spoke to the same meaning, commanding reflection upon His words and the recollection of the intelligent through His address: “A blessed Book We have sent down to you, that they may reflect upon its verses and that people of understanding may take heed” [Ṣād 38:29].

هَلْ يَتَدَبَّرُونَ فَيَجِدُونَ أَنَّا نَجْعَلُ الْمُفْسِدِينَ كَالْمُصْلِحِينَ، أَوْ نَجْعَلُ الْمُتَّقِينَ كَالْفَاسِقِينَ؟ وَهُوَ قَوْلُهُ تَعَالَىٰ: ﴿أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَالْمُفْسِدِينَ فِي الْأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ﴾ [ص: ٢٨].

hal yatadabbarūna fayajidūna ʾannā najʿalu al-mufsidīna ka-al-muṣliḥīna, ʾaw najʿalu al-muttaqīna ka-al-fāsiqīna? wahuwa qawluhu taʿālā: “ʾam najʿalu al-ladhīna ʾāmanū waʿamilū al-ṣāliḥāti ka-al-mufsidīna fī al-ʾarḍi ʾam najʿalu al-muttaqīna ka-al-fujjāri” (Ṣād: 28).

Will they reflect and find that We treat corrupters like reformers or the God-fearing like the flagrantly sinful? This is His saying, exalted is He: “Shall We make those who believe and perform righteous deeds like those who spread corruption on earth? Or shall We make the God-fearing like the wicked?” [Ṣād 38:28].

فَالتَّدَبُّرُ التَّفَهُّمُ، وَالتَّذَكُّرُ التَّقْوَىٰ وَالْعَمَلُ.

fa-al-tadabburu al-tafahhumu, wa-al-tadhakkuru al-taqwā wa-al-ʿamalu.

Reflection means seeking understanding, while recollection means reverent awareness and action.

وَرَوَيْنَا عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ أَحَبَّ أَنْ يَعْلَمَ مَنْزِلَتَهُ عِنْدَ اللَّهِ عَزَّ وَجَلَّ فَلْيَنْظُرْ كَيْفَ مَنْزِلَةُ اللَّهِ تَعَالَىٰ مِنْ قَلْبِهِ؛ فَإِنَّ اللَّهَ عَزَّ وَجَلَّ يُنْزِلُ الْعَبْدَ عِنْدَهُ بِحَيْثُ نَزَّلَهُ الْعَبْدُ مِنْ نَفْسِهِ».

warawaynā ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama: “man ʾaḥabba ʾan yaʿlama manzilatahu ʿinda Allāhi ʿazza wajalla falyanẓur kayfa manzilatu Allāhi taʿālā min qalbihi; faʾinna Allāha ʿazza wajalla yunzilu al-ʿabda ʿindahu biḥaythu nazzalahu al-ʿabdu min nafsihi”.

We transmitted from the Messenger of God—God bless him and grant him peace: “Whoever wishes to know his standing with God Almighty should consider the place of God Most High within his heart, for God Almighty assigns the servant a station with Him corresponding to the station the servant gives Him within himself.”

فَإِذَا نَامَ الْعَبْدُ عَلَىٰ طَهَارَةٍ وَذِكْرٍ وَعَنْ مِثْلِ هٰذِهِ الْمُشَاهَدَةِ وَالْفِكْرِ، فَإِنَّ مُضْطَجَعَهُ يَكُونُ مَسْجِدًا، وَإِنَّهُ يُكْتَبُ مُصَلِّيًا حَتَّىٰ يَسْتَيْقِظَ.

faʾidhā nāma al-ʿabdu ʿalā ṭahāratin wadhikrin waʿan mithli hādhihi al-mushāhadati wa-al-fikri, faʾinna muḍṭajaʿahu yakūnu masjidan, waʾinnahu yuktabu muṣalliyan ḥattā yastayqiẓa.

When the servant sleeps in purity and remembrance, after contemplation and witnessing of this kind, his resting place becomes a mosque and he is recorded as praying until he awakens.

وَيَدْخُلُ فِي شِعَارِهِ مَلَكٌ؛ فَإِنْ تَحَرَّكَ فِي نَوْمِهِ فَذَكَرَ اللَّهَ عَزَّ وَجَلَّ دَعَا لَهُ الْمَلَكُ وَاسْتَغْفَرَ لَهُ.

wayadkhulu fī shiʿārihi malakun; faʾin taḥarraka fī nawmihi fadhakara Allāha ʿazza wajalla daʿā lahu al-malaku wa-istaghfara lahu.

An angel enters beneath his covering. If he stirs in sleep and remembers God Almighty, the angel supplicates for him and seeks forgiveness for him.

وَفِي الْخَبَرِ: «إِذَا نَامَ الْعَبْدُ عَلَىٰ طَهَارَةٍ عُرِجَ بِرُوحِهِ إِلَى الْعَرْشِ، فَكَانَتْ رُؤْيَاهُ صَادِقَةً. وَإِنْ لَمْ يَنَمْ عَلَىٰ طَهَارَةٍ قَصُرَتْ رُوحُهُ عَنِ الْبُلُوغِ، فَتِلْكَ الْمَنَامَاتُ أَضْغَاثُ أَحْلَامٍ لَا تَصْدُقُ».

wafī al-khabari: “ʾidhā nāma al-ʿabdu ʿalā ṭahāratin ʿurija birūḥihi ʾilā al-ʿarshi, fakānat ruʾyāhu ṣādiqatan. waʾin lam yanam ʿalā ṭahāratin qaṣurat rūḥuhu ʿani al-bulūghi, fatilka al-manāmātu ʾaḍghāthu ʾaḥlāmin lā taṣduqu”.

It is reported: “When the servant sleeps in a state of purity, his spirit is taken up to the Throne and his dream is true. If he does not sleep in purity, his spirit falls short of reaching it, and such dreams are confused visions that do not prove true.”

فَإِنْ غَلَبَهُ النَّوْمُ حَتَّىٰ يُصْبِحَ حُسِبَ لَهُ قِيَامُ لَيْلَةٍ، وَكَانَ نَوْمُهُ عَلَيْهِ صَدَقَةً.

faʾin ghalabahu al-nawmu ḥattā yuṣbiḥa ḥusiba lahu qiyāmu laylatin, wakāna nawmuhu ʿalayhi ṣadaqatan.

If sleep overcomes him until morning, a full night’s vigil is credited to him, and his sleep becomes a charity granted to him.

وَمَنْ كَانَ هٰذَا وَصْفُهُ فِي مَنَامِهِ يَسْبِقُ كَثِيرًا مِنَ الْعُبَّادِ فِي قِيَامِهِمْ عَنْ شُهُودِ غَفْلَةٍ وَسَهْوٍ.

waman kāna hādhā waṣfuhu fī manāmihi yasbiqu kathīran mina al-ʿubbādi fī qiyāmihim ʿan shuhūdi ghaflatin wasahwin.

One whose sleep has this quality surpasses many worshippers whose night vigils arise from a state of inward heedlessness and distraction.

وَقَدْ رَوَيْنَا فِي خَبَرٍ: «نَوْمُ الْعَالِمِ عِبَادَةٌ، وَنَفَسُهُ تَسْبِيحٌ».

waqad rawaynā fī khabarin: “nawmu al-ʿālimi ʿibādatun, wanafasuhu tasbīḥun”.

We have transmitted in a report: “The scholar’s sleep is worship, and his every breath is glorification.”

ذِكْرُ مَا يُسْتَحَبُّ مِنَ الْقَوْلِ عِنْدَ الْقِيَامِ إِلَى التَّهَجُّدِ

dhikru mā yustaḥabbu mina al-qawli ʿinda al-qiyāmi ʾilā al-tahajjudi

What Should Be Said on Rising for Night Prayer

فَإِذَا قَامَ مِنَ اللَّيْلِ مُتَهَجِّدًا فَلْيَقُلْ: «الْحَمْدُ لِلَّهِ الَّذِي أَحْيَانِي بَعْدَ إِذْ تَوَفَّانِي، وَإِلَيْهِ النُّشُورُ».

faʾidhā qāma mina al-layli mutahajjidan falyaqul: “al-ḥamdu li-llāhi al-ladhī ʾaḥyānī baʿda ʾidh tawaffānī, waʾilayhi al-nushūru”.

When he rises during the night for prayer, let him say: “Praise be to God, who gave me life after taking my soul, and to Him is the resurrection.”

وَلْيَقْرَأِ الْعَشْرَ الْأَوَاخِرَ مِنْ سُورَةِ آلِ عِمْرَانَ، وَلْيَسْتَكْ، وَلْيَتَوَضَّأْ، وَيَقُولُ: «سُبْحَانَكَ وَبِحَمْدِكَ، لَا إِلٰهَ إِلَّا أَنْتَ، أَسْتَغْفِرُكَ وَأَسْأَلُكَ التَّوْبَةَ؛ فَاغْفِرْ لِي وَتُبْ عَلَيَّ، إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ».

walyaqraʾi al-ʿashra al-ʾawākhira min sūrati ʾāli ʿimrāna, walyastak, walyatawaḍḍaʾ, wayaqūlu: “subḥānaka wabiḥamdika, lā ʾilāha ʾillā ʾanta, ʾastaghfiruka waʾasʾaluka al-tawbata; fa-ighfir lī watub ʿalayya, ʾinnaka ʾanta al-tawwābu al-raḥīmu”.

Let him recite the final ten verses of Sūrat Āl ʿImrān, use the tooth-stick, perform ablution, and say: “Glory and praise be to You; there is no god but You. I seek Your forgiveness and ask You for repentance. Forgive me and turn toward me, for You are the Ever-Relenting, the Ever-Merciful.”

«اللَّهُمَّ اجْعَلْنِي مِنَ التَّوَّابِينَ، وَاجْعَلْنِي مِنَ الْمُتَطَهِّرِينَ، وَاجْعَلْنِي صَبُورًا شَكُورًا، وَاجْعَلْنِي أَذْكُرُكَ كَثِيرًا وَأُسَبِّحُكَ بُكْرَةً وَأَصِيلًا».

“Allāhumma ijʿalnī mina al-tawwābīna, wa-ijʿalnī mina al-mutaṭahhirīna, wa-ijʿalnī ṣabūran shakūran, wa-ijʿalnī ʾadhkuruka kathīran waʾusabbiḥuka bukratan waʾaṣīlan”.

“O God, make me one of those who repent, and make me one of those who purify themselves. Make me patient and grateful, and make me remember You often and glorify You morning and evening.”

ثُمَّ يَرْفَعُ رَأْسَهُ إِلَى السَّمَاءِ، فَيَقُولُ: «أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ».

thumma yarfaʿu raʾsahu ʾilā al-samāʾi, fayaqūlu: “ʾashhadu ʾan lā ʾilāha ʾillā Allāhu waḥdahu lā sharīka lahu, waʾashhadu ʾanna muḥammadan ʿabduhu warasūluhu”.

Then he raises his head toward heaven and says: “I bear witness that there is no god but God alone, without partner, and I bear witness that Muḥammad is His servant and messenger.”

«وَأَعُوذُ بِعَفْوِكَ مِنْ عِقَابِكَ، وَأَعُوذُ بِرِضَاكَ مِنْ سَخَطِكَ، وَأَعُوذُ بِكَ مِنْكَ. لَا أُحْصِي ثَنَاءً عَلَيْكَ؛ أَنْتَ كَمَا أَثْنَيْتَ عَلَىٰ نَفْسِكَ».

“waʾaʿūdhu biʿafwika min ʿiqābika, waʾaʿūdhu biriḍāka min sakhaṭika, waʾaʿūdhu bika minka. lā ʾuḥṣī thanāʾan ʿalayka; ʾanta kamā ʾathnayta ʿalā nafsika”.

“I seek refuge in Your pardon from Your punishment, and I seek refuge in Your good pleasure from Your displeasure, and I seek refuge in You from You. I cannot enumerate praise of You; You are as You have praised Yourself.”

«أَنَا عَبْدُكَ ابْنُ عَبْدِكَ، نَاصِيَتِي بِيَدِكَ، جَارٍ فِيَّ حُكْمُكَ، عَدْلٌ فِيَّ قَضَاؤُكَ. هٰذِهِ يَدِي بِمَا كَسَبَتْ، هٰذِهِ نَفْسِي بِمَا اجْتَرَحَتْ».

“ʾanā ʿabduka ibnu ʿabdika, nāṣiyatī biyadika, jārin fiyya ḥukmuka, ʿadlun fiyya qaḍāʾuka. hādhihi yadī bimā kasabat, hādhihi nafsī bimā ijtaraḥat”.

“I am Your servant, the son of Your servant. My forelock is in Your hand; Your judgment is executed upon me and Your decree concerning me is just. Here is my hand with what it has earned, and here is my soul with what it has committed.”

«لَا إِلٰهَ إِلَّا أَنْتَ، سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ. عَمِلْتُ سُوءًا وَظَلَمْتُ نَفْسِي، فَاغْفِرْ لِي ذَنْبِي، إِنَّكَ أَنْتَ رَبِّي؛ إِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ».

“lā ʾilāha ʾillā ʾanta, subḥānaka ʾinnī kuntu mina al-ẓālimīna. ʿamiltu sūʾan waẓalamtu nafsī, fa-ighfir lī dhanbī, ʾinnaka ʾanta rabbī; ʾinnahu lā yaghfiru al-dhunūba ʾillā ʾanta”.

“There is no god but You. Glory be to You; truly I have been among the wrongdoers. I have done evil and wronged myself, so forgive my sin. You are my Lord, and none forgives sins except You.”

فَإِذَا قَامَ إِلَى الصَّلَاةِ مُتَوَجِّهًا فَلْيَقُلْ: «اللَّهُ أَكْبَرُ كَبِيرًا، وَالْحَمْدُ لِلَّهِ كَثِيرًا، وَسُبْحَانَ اللَّهِ بُكْرَةً وَأَصِيلًا».

faʾidhā qāma ʾilā al-ṣalāti mutawajjihan falyaqul: “Allāhu ʾakbaru kabīran, wa-al-ḥamdu li-llāhi kathīran, wasubḥāna Allāhi bukratan waʾaṣīlan”.

When he stands and turns toward the prayer, let him say: “God is supremely great; abundant praise belongs to God; and glory be to God morning and evening.”

ثُمَّ لِيُسَبِّحْ عَشْرًا، وَلْيَحْمَدْ عَشْرًا، وَلْيُهَلِّلْ عَشْرًا، وَلْيُكَبِّرْ عَشْرًا.

thumma liyusabbiḥ ʿashran, walyaḥmad ʿashran, walyuhallil ʿashran, walyukabbir ʿashran.

Then let him glorify God ten times, praise Him ten times, declare His oneness ten times, and declare His greatness ten times.

وَلْيَقُلْ: «اللَّهُ أَكْبَرُ ذُو الْمَلَكُوتِ وَالْجَبَرُوتِ وَالْكِبْرِيَاءِ وَالْجَلَالِ وَالْعَظَمَةِ وَالْقُدْرَةِ».

walyaqul: “Allāhu ʾakbaru dhū al-malakūti wa-al-jabarūti wa-al-kibriyāʾi wa-al-jalāli wa-al-ʿaẓamati wa-al-qudrati”.

Let him say: “God is greatest, Possessor of the sovereign dominion, irresistible might, grandeur, majesty, magnificence, and power.”

وَلْيَقُلْ هٰذِهِ الْكَلِمَاتِ، فَإِنَّهَا مَأْثُورَةٌ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي قِيَامِهِ لِلتَّهَجُّدِ:

walyaqul hādhihi al-kalimāti, faʾinnahā maʾthūratun ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama fī qiyāmihi li-al-tahajjudi:

Let him recite the following words, for they are transmitted from the Messenger of God—God bless him and grant him peace—from his standing for night prayer:

«اللَّهُمَّ لَكَ الْحَمْدُ، أَنْتَ نُورُ السَّمَاوَاتِ وَالْأَرْضِ. وَلَكَ الْحَمْدُ، أَنْتَ بَهَاءُ السَّمَاوَاتِ وَالْأَرْضِ. وَلَكَ الْحَمْدُ، أَنْتَ نُورُ السَّمَاوَاتِ وَالْأَرْضِ. وَلَكَ الْحَمْدُ، أَنْتَ زَيْنُ السَّمَاوَاتِ وَالْأَرْضِ».

“Allāhumma laka al-ḥamdu, ʾanta nūru al-samāwāti wa-al-ʾarḍi. walaka al-ḥamdu, ʾanta bahāʾu al-samāwāti wa-al-ʾarḍi. walaka al-ḥamdu, ʾanta nūru al-samāwāti wa-al-ʾarḍi. walaka al-ḥamdu, ʾanta zaynu al-samāwāti wa-al-ʾarḍi”.

“O God, praise belongs to You; You are the Light of the heavens and the earth. Praise belongs to You; You are the Splendor of the heavens and the earth. Praise belongs to You; You are the Light of the heavens and the earth. Praise belongs to You; You are the Adornment of the heavens and the earth.”

«وَلَكَ الْحَمْدُ، أَنْتَ قِيَامُ السَّمَاوَاتِ وَالْأَرْضِ، وَمَنْ فِيهِنَّ وَمَنْ عَلَيْهِنَّ. أَنْتَ الْحَقُّ، وَمِنْكَ الْحَقُّ، وَلِقَاؤُكَ حَقٌّ، وَالْجَنَّةُ حَقٌّ، وَالنَّارُ حَقٌّ، وَالنَّبِيُّونَ حَقٌّ، وَمُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَقٌّ».

“walaka al-ḥamdu, ʾanta qiyāmu al-samāwāti wa-al-ʾarḍi, waman fīhinna waman ʿalayhinna. ʾanta al-ḥaqqu, waminka al-ḥaqqu, waliqāʾuka ḥaqqun, wa-al-jannatu ḥaqqun, wa-al-nāru ḥaqqun, wa-al-nabiyyūna ḥaqqun, wamuḥammadun ṣallā Allāhu ʿalayhi wasallama ḥaqqun”.

“Praise belongs to You; You are the Sustainer of the heavens and the earth and all who are within and upon them. You are the Truth; truth comes from You; meeting You is true; Paradise is true; the Fire is true; the prophets are true; and Muḥammad—God bless him and grant him peace—is true.”

«اللَّهُمَّ لَكَ أَسْلَمْتُ، وَبِكَ آمَنْتُ، وَعَلَيْكَ تَوَكَّلْتُ، وَبِكَ خَاصَمْتُ، وَإِلَيْكَ حَاكَمْتُ».

“Allāhumma laka ʾaslamtu, wabika ʾāmantu, waʿalayka tawakkaltu, wabika khāṣamtu, waʾilayka ḥākamtu”.

“O God, to You I submit; in You I believe; upon You I rely; by Your aid I contend; and to You I refer judgment.”

«فَاغْفِرِ اللَّهُمَّ يَا رَبِّ لِي مَا قَدَّمْتُ، وَمَا أَخَّرْتُ، وَمَا أَسْرَرْتُ، وَمَا أَعْلَنْتُ. أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ، لَا إِلٰهَ إِلَّا أَنْتَ».

“fa-ighfiri Allāhumma yā rabbi lī mā qaddamtu, wamā ʾakhkhartu, wamā ʾasrartu, wamā ʾaʿlantu. ʾanta al-muqaddimu waʾanta al-muʾakhkhiru, lā ʾilāha ʾillā ʾanta”.

“Therefore forgive me, O God, my Lord, for what I have sent ahead and what I have left behind, what I have concealed and what I have declared. You are the One who brings forward and the One who puts back; there is no god but You.”

«اللَّهُمَّ آتِ نَفْسِي تَقْوَاهَا. اللَّهُمَّ زَكِّهَا، أَنْتَ خَيْرُ مَنْ زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا».

“Allāhumma ʾāti nafsī taqwāhā. Allāhumma zakkihā, ʾanta khayru man zakkāhā, ʾanta waliyyuhā wamawlāhā”.

“O God, grant my soul its reverent awareness. O God, purify it; You are the best to purify it. You are its Guardian and Master.”

«اللَّهُمَّ اهْدِنِي لِأَحْسَنِ الْأَعْمَالِ، لَا يَهْدِي لِأَحْسَنِهَا إِلَّا أَنْتَ، وَاصْرِفْ عَنِّي سَيِّئَهَا، لَا يَصْرِفُ عَنِّي سَيِّئَهَا إِلَّا أَنْتَ».

“Allāhumma ihdinī liʾaḥsani al-ʾaʿmāli, lā yahdī liʾaḥsanihā ʾillā ʾanta, wa-iṣrif ʿannī sayyiʾahā, lā yaṣrifu ʿannī sayyiʾahā ʾillā ʾanta”.

“O God, guide me to the finest deeds, for none guides to the finest of them except You; and turn their evil away from me, for none turns their evil away from me except You.”

«أَسْأَلُكَ مَسْأَلَةَ الْبَائِسِ الْمِسْكِينِ، وَأَدْعُوكَ دُعَاءَ الْمُفْتَقِرِ الذَّلِيلِ، فَلَا تَجْعَلْنِي بِدُعَائِكَ رَبِّ شَقِيًّا، وَكُنْ بِي رَؤُوفًا رَحِيمًا، يَا خَيْرَ الْمَسْؤُولِينَ، وَيَا أَكْرَمَ الْمُعْطِينَ».

“ʾasʾaluka masʾalata al-bāʾisi al-miskīni, waʾadʿūka duʿāʾa al-muftaqiri al-dhalīli, falā tajʿalnī biduʿāʾika rabbi shaqiyyan, wakun bī raʾūfan raḥīman, yā khayra al-masʾūlīna, wayā ʾakrama al-muʿṭīna”.

“I ask You with the plea of a wretched pauper and call upon You with the supplication of one needy and humbled. My Lord, do not make me wretched in calling upon You. Be gentle and merciful toward me, O best of those who are asked and most generous of those who give.”

وَيُسْتَحَبُّ أَنْ يَفْتَحَ صَلَاتَهُ بِرَكْعَتَيْنِ خَفِيفَتَيْنِ.

wayustaḥabbu ʾan yaftaḥa ṣalātahu birakʿatayni khafīfatayni.

It is recommended that he begin his prayer with two brief cycles.

وَيُسْتَحَبُّ لَهُ أَنْ لَا يَأْكُلَ شَيْئًا وَلَا يَشْرَبَ مَاءً حَتَّىٰ يَقْضِيَ هِمَّتَهُ مِنْ صَلَاتِهِ؛ فَإِنَّ الْعَبْدَ إِذَا اسْتَيْقَظَ مِنْ نَوْمِهِ يَكُونُ جَامَّ الْقَلْبِ فَارِغَ الْهَمِّ، فَإِذَا أَكَلَ وَشَرِبَ تَغَيَّرَ قَلْبُهُ عَنْ هَيْئَتِهِ.

wayustaḥabbu lahu ʾan lā yaʾkula shayʾan walā yashraba māʾan ḥattā yaqḍiya himmatahu min ṣalātihi; faʾinna al-ʿabda ʾidhā istayqaẓa min nawmihi yakūnu jāmma al-qalbi fārigha al-hammi, faʾidhā ʾakala washariba taghayyara qalbuhu ʿan hayʾatihi.

It is also recommended that he eat nothing and drink no water until he has completed his intended prayer. When the servant first awakens, his heart is collected and free of competing concerns; once he eats and drinks, the condition of his heart changes.

فَلْيُغَيِّبْ أَكْلَهُ، إِلَّا أَنْ يَخَافَ أَنْ يَفْجَأَهُ الْفَجْرُ إِنْ لَمْ يَتَسَحَّرْ أَوْ يَشْرَبْ؛ فَلْيَبْدَأْ حِينَئِذٍ بِذٰلِكَ. وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ.

falyughayyib ʾaklahu, ʾillā ʾan yakhāfa ʾan yafjaʾahu al-fajru ʾin lam yatasaḥḥar ʾaw yashrab; falyabdaʾ ḥīnaʾidhin bidhālika. walā ḥawla walā quwwata ʾillā bi-Allāhi al-ʿaliyyi al-ʿaẓīmi.

Let him therefore postpone eating—unless he fears that dawn will overtake him before he can take a predawn meal or drink; in that case, let him begin with it. There is no power and no strength except through God, the Most High, the Magnificent.

الْفَصْلُ الرَّابِعُ عَشَرَ فِي ذِكْرِ تَقْسِيمِ قِيَامِ اللَّيْلِ وَنَوْمِهِ، وَوَصْفِ الْقَائِمِينَ وَالْمُتَهَجِّدِينَ.

al-faṣlu al-rābiʿu ʿashara fī dhikri taqsīmi qiyāmi al-layli wanawmihi, wawaṣfi al-qāʾimīna wa-al-mutahajjidīna.

Chapter Fourteen: On the division of night vigil and sleep, and a description of those who stand in prayer and keep vigil.

قَدْ قَرَنَ اللَّهُ سُبْحَانَهُ وَتَعَالَىٰ قَوَّامَ اللَّيْلِ بِرَسُولِهِ الْمُصْطَفَىٰ، وَجَمَعَهُمْ مَعَهُ فِي شُكْرِ الْمُعَامَلَةِ وَحُسْنِ الْجَزَاءِ، فَقَالَ تَعَالَىٰ: ﴿إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَىٰ مِنْ ثُلُثَيِ اللَّيْلِ وَنِصْفَهُ وَثُلُثَهُ وَطَائِفَةٌ مِنَ الَّذِينَ مَعَكَ﴾ [الْمُزَّمِّلِ: ٢٠].

qad qarana Allāhu subḥānahu wataʿālā qawwāma al-layli birasūlihi al-muṣṭafā, wajamaʿahum maʿahu fī shukri al-muʿāmalati waḥusni al-jazāʾi, faqāla taʿālā: “ʾinna rabbaka yaʿlamu ʾannaka taqūmu ʾadnā min thuluthayi al-layli waniṣfahu wathuluthahu waṭāʾifatun mina al-ladhīna maʿaka” (al-muzzammili: 20).

God—glory and exaltation be to Him—has joined those who stand at night with His chosen Messenger, gathering them with him in gratitude for devoted service and in the beauty of the reward. He Most High says: “Your Lord knows that you stand for nearly two-thirds of the night, or half of it, or a third of it, as does a group of those with you” [al-Muzzammil 73:20].

وَقَدْ أَخْبَرَ اللَّهُ سُبْحَانَهُ أَنَّ قِرَاءَةَ اللَّيْلِ أَشَدُّ وَطْئًا لِلْقَلْبِ وَأَقْوَمُ قِيلًا لِلْحِفْظِ وَالذِّكْرِ؛ أَيْ يُوَاطِئُ الْقَلْبُ اللِّسَانَ بِالْفَهْمِ وَالْحِفْظِ.

waqad ʾakhbara Allāhu subḥānahu ʾanna qirāʾata al-layli ʾashaddu waṭʾan li-al-qalbi waʾaqwamu qīlan li-al-ḥifẓi wa-al-dhikri; ʾay yuwāṭiʾu al-qalbu al-lisāna bi-al-fahmi wa-al-ḥifẓi.

God—glory be to Him—has declared that recitation at night leaves a deeper impression upon the heart and is sounder in speech for retention and remembrance; that is, the heart accords with the tongue in understanding and preserving what is recited.

وَقَدْ سَمَّى اللَّهُ تَعَالَىٰ أَهْلَ اللَّيْلِ عُلَمَاءَ، وَجَعَلَهُمْ أَهْلَ الْخَوْفِ وَالرَّجَاءِ، وَأَخْفَىٰ لَهُمْ قُرَّةَ الْعَيْنِ مِنَ الْجَزَاءِ، فَقَالَ: ﴿أَمَّنْ هُوَ قَانِتٌ آنَاءَ اللَّيْلِ سَاجِدًا وَقَائِمًا يَحْذَرُ الْآخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ﴾ [الزُّمَرِ: ٩].

waqad sammā Allāhu taʿālā ʾahla al-layli ʿulamāʾa, wajaʿalahum ʾahla al-khawfi wa-al-rajāʾi, waʾakhfā lahum qurrata al-ʿayni mina al-jazāʾi, faqāla: “ʾamman huwa qānitun ʾānāʾa al-layli sājidan waqāʾiman yaḥdharu al-ʾākhirata wayarjū raḥmata rabbihi” (al-zumari: 9).

God Most High calls the people of the night possessors of knowledge, makes them people of fear and hope, and conceals for them a reward that will delight their eyes. He says: “Is one who is devout through the watches of the night, prostrating and standing, fearing the Hereafter and hoping for the mercy of his Lord...” [al-Zumar 39:9].

ثُمَّ قَالَ: ﴿قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ﴾ [الزُّمَرِ: ٩].

thumma qāla: “qul hal yastawī al-ladhīna yaʿlamūna wa-al-ladhīna lā yaʿlamūna” (al-zumari: 9).

Then He says: “Say: Are those who know equal to those who do not know?” [al-Zumar 39:9].

وَهَٰذَا مِنَ الْمَحْذُوفِ ضِدُّهُ لِدَلَالَةِ الْكَلَامِ عَلَيْهِ؛ وَالْمَعْنَىٰ: أَمَّنْ هُوَ هَٰكَذَا عَالِمٌ قَانِتٌ مُطِيعٌ لَا يَسْتَوِي مَعَ مَنْ هُوَ غَافِلٌ نَائِمٌ لَيْلَهُ أَجْمَعَ، فَهُوَ غَيْرُ عَالِمٍ بِمَا يَحْذَرُ وَبِمَا يَرْجُو مِنْ رَبِّهِ عَزَّ وَجَلَّ.

wahādhā mina al-maḥdhūfi ḍidduhu lidalālati al-kalāmi ʿalayhi; wa-al-maʿnā: ʾamman huwa hākadhā ʿālimun qānitun muṭīʿun lā yastawī maʿa man huwa ghāfilun nāʾimun laylahu ʾajmaʿa, fahuwa ghayru ʿālimin bimā yaḥdharu wabimā yarjū min rabbihi ʿazza wajalla.

Here the contrasting term is omitted because the wording itself indicates it. The meaning is that one who is thus knowing, devout, and obedient cannot be equal to one who is heedless and sleeps through the entire night, unaware of what he should fear and what he should hope for from his Lord Almighty.

وَقَالَ عَزَّ وَجَلَّ فِي وَصْفِهِمْ فِي الدُّنْيَا، وَوَصْفِ مَا أَعَدَّ لَهُمْ فِي الْآخِرَةِ: ﴿وَالَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا﴾ [الْفُرْقَانِ: ٦٤]، وَ﴿تَتَجَافَىٰ جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا﴾ [السَّجْدَةِ: ١٦].

waqāla ʿazza wajalla fī waṣfihim fī al-dunyā, wawaṣfi mā ʾaʿadda lahum fī al-ʾākhirati: “wa-al-ladhīna yabītūna lirabbihim sujjadan waqiyāman” (al-furqāni: 64), wa“tatajāfā junūbuhum ʿani al-maḍājiʿi yadʿūna rabbahum khawfan waṭamaʿan” (al-sajdati: 16).

In describing them in this world and what He has prepared for them in the Hereafter, God Almighty says: “Those who spend the night before their Lord, prostrating and standing” [al-Furqān 25:64], and: “Their sides forsake their beds; they call upon their Lord in fear and hope” [al-Sajda 32:16].

أَيْ تَنْبُو عَنِ الْفِرَاشِ فَلَا تَطْمَئِنُّ، لِمَا فِيهَا مِنْ خَوْفِ الْوَعِيدِ وَرَجَاءِ الْمَوْعُودِ.

ʾay tanbū ʿani al-firāshi falā taṭmaʾinnu, limā fīhā min khawfi al-waʿīdi warajāʾi al-mawʿūdi.

That is, their sides recoil from the bedding and find no ease upon it, because they carry fear of the threatened punishment and hope for what has been promised.

ثُمَّ قَالَ: ﴿فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ﴾ [السَّجْدَةِ: ١٧].

thumma qāla: “falā taʿlamu nafsun mā ʾukhfiya lahum min qurrati ʾaʿyunin jazāʾan bimā kānū yaʿmalūna” (al-sajdati: 17).

Then He says: “No soul knows what joy of the eyes has been hidden for them as a reward for what they used to do” [al-Sajda 32:17].

قِيلَ: كَانَ عَمَلُهُمْ قِيَامَ اللَّيْلِ. وَقِيلَ: بَلْ كَانُوا أَهْلَ خَوْفٍ وَرَجَاءٍ، وَهَٰذَانِ مِنْ أَعْمَالِ الْقُلُوبِ عَنْ مُشَاهَدَةِ الْغُيُوبِ.

qīla: kāna ʿamaluhum qiyāma al-layli. waqīla: bal kānū ʾahla khawfin warajāʾin, wahādhāni min ʾaʿmāli al-qulūbi ʿan mushāhadati al-ghuyūbi.

It is said that their practice was the night vigil. It is also said that they were people of fear and hope—two inward works of the heart arising from its witnessing of unseen realities.

فَلَمَّا أَخْفَوْا لَهُ الْإِخْلَاصَ بِأَعْمَالِ السَّرَائِرِ أَخْفَىٰ لَهُمْ مِنَ الْجَزَاءِ نَفِيسَ الذَّخَائِرِ، وَلَا تَقَرُّ أَعْيُنُ هَٰؤُلَاءِ الْمُحِبِّينَ إِلَّا بِوَجْهِهِ، كَمَا لَمْ يَعْمَلُوا إِلَّا لِوَجْهِ اللَّهِ تَعَالَىٰ.

falammā ʾakhfaw lahu al-ʾikhlāṣa biʾaʿmāli al-sarāʾiri ʾakhfā lahum mina al-jazāʾi nafīsa al-dhakhāʾiri, walā taqarru ʾaʿyunu hāʾulāʾi al-muḥibbīna ʾillā biwajhihi, kamā lam yaʿmalū ʾillā liwajhi Allāhi taʿālā.

Because they concealed sincere devotion for Him within the works of their innermost hearts, He concealed for them the most precious stores of reward. The eyes of these lovers find delight only in His countenance, just as they acted only for the sake of God Most High.

وَقَالَ بَعْضُ الْعُلَمَاءِ فِي قَوْلِهِ تَعَالَىٰ: ﴿وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ﴾ [الْبَقَرَةِ: ٤٥]: قَالَ: هِيَ صَلَاةُ اللَّيْلِ؛ اسْتَعِينُوا بِهَا عَلَىٰ مُجَاهَدَةِ النَّفْسِ وَمُصَابَرَةِ الْعَدُوِّ.

waqāla baʿḍu al-ʿulamāʾi fī qawlihi taʿālā: “wa-istaʿīnū bi-al-ṣabri wa-al-ṣalāti” (al-baqarati: 45): qāla: hiya ṣalātu al-layli; istaʿīnū bihā ʿalā mujāhadati al-nafsi wamuṣābarati al-ʿaduwwi.

One scholar said concerning the words of God Most High, “Seek help through patience and prayer” [al-Baqara 2:45]. He said: this means the night prayer; seek its help in striving against the lower self and in steadfastly resisting the enemy.

ثُمَّ قَالَ: ﴿وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ﴾ [الْبَقَرَةِ: ٤٥]، يَعْنِي الْخَائِفِينَ الْمُتَوَاضِعِينَ؛ لَا تَثْقُلُ عَلَيْهِمْ وَلَا تَجْفُو، بَلْ تَخِفُّ وَتَحْلُو.

thumma qāla: “waʾinnahā lakabīratun ʾillā ʿalā al-khāshiʿīna” (al-baqarati: 45), yaʿnī al-khāʾifīna al-mutawāḍiʿīna; lā tathqulu ʿalayhim walā tajfū, bal takhiffu wataḥlū.

Then He says: “It is indeed burdensome except for the humbly reverent” [al-Baqara 2:45], meaning those who fear and humble themselves. Prayer is neither heavy nor harsh for them; rather, it becomes light and sweet.

وَفِي الْخَبَرِ: قِيلَ: يَا رَسُولَ اللَّهِ، إِنَّ فُلَانًا يُصَلِّي مِنَ اللَّيْلِ، فَإِذَا أَصْبَحَ سَرَقَ. فَقَالَ: «سَيَنْهَاهُ مَا تَقُولُ».

wafī al-khabari: qīla: yā rasūla Allāhi ʾinna fulānan yuṣallī mina al-layli, faʾidhā ʾaṣbaḥa saraqa. faqāla: “sayanhāhu mā taqūlu”.

It is related that someone said, “Messenger of God, a certain man prays during the night but steals when morning comes.” He replied, “What you mention will soon restrain him.”

وَقَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «نِعْمَ الرَّجُلُ عَبْدُ اللَّهِ بْنُ عُمَرَ لَوْ كَانَ يُصَلِّي مِنَ اللَّيْلِ». قَالَ: فَمَا فَاتَتْهُ بَعْدَ ذَٰلِكَ لَيْلَةٌ حَتَّىٰ يَقُومَ فِيهَا.

waqāla ṣallā Allāhu ʿalayhi wasallama: “niʿma al-rajulu ʿabdu Allāhi bnu ʿumara law kāna yuṣallī mina al-layli”. qāla: famā fātathu baʿda dhālika laylatun ḥattā yaqūma fīhā.

The Prophet—God bless him and grant him peace—said, “ʿAbd Allāh ibn ʿUmar is an excellent man, if only he would pray at night.” He said: Thereafter not a night passed without his rising to pray.

وَفِي الْخَبَرِ: «عَلَيْكُمْ بِقِيَامِ اللَّيْلِ؛ فَإِنَّهُ مَرْضَاةٌ لِرَبِّكُمْ، وَمُكَفِّرُ سَيِّئَاتِكُمْ، وَهُوَ دَأْبُ الصَّالِحِينَ قَبْلَكُمْ، وَمَنْهَاةٌ عَنِ الْإِثْمِ، وَمَلْقَاةٌ لِلْوِزْرِ، وَمُذْهِبَةٌ لِكَيْدِ الشَّيْطَانِ، وَمَطْرَدَةٌ لِلدَّاءِ عَنِ الْجَسَدِ».

wafī al-khabari: “ʿalaykum biqiyāmi al-layli; faʾinnahu marḍātun lirabbikum, wamukaffiru sayyiʾātikum, wahuwa daʾbu al-ṣāliḥīna qablakum, wamanhātun ʿani al-ʾithmi, wamalqātun li-al-wizri, wamudhhibatun likaydi al-shayṭāni, wamaṭradatun li-al-dāʾi ʿani al-jasadi”.

It is related: “Observe the night vigil, for it pleases your Lord and expiates your evil deeds. It was the constant practice of the righteous before you; it restrains sin, casts off burdens, dispels the scheming of Satan, and drives illness from the body.”

وَقَدْ جَعَلَ اللَّهُ سُبْحَانَهُ قِيَامَ اللَّيْلِ مِنْ أَوْصَافِ الصَّالِحِينَ بِقَوْلِهِ: ﴿يَتْلُونَ آيَاتِ اللَّهِ آنَاءَ اللَّيْلِ وَهُمْ يَسْجُدُونَ﴾ [آلِ عِمْرَانَ: ١١٣]، إِلَىٰ قَوْلِهِ: ﴿وَأُولَٰئِكَ مِنَ الصَّالِحِينَ﴾ [آلِ عِمْرَانَ: ١١٤].

waqad jaʿala Allāhu subḥānahu qiyāma al-layli min ʾawṣāfi al-ṣāliḥīna biqawlihi: “yatlūna ʾāyāti Allāhi ʾānāʾa al-layli wahum yasjudūna” (ʾāli ʿimrāna: 113), ʾilā qawlihi: “waʾulāʾika mina al-ṣāliḥīna” (ʾāli ʿimrāna: 114).

God—glory be to Him—has made the night vigil one of the qualities of the righteous in His words: “They recite the signs of God through the watches of the night while prostrating” [Āl ʿImrān 3:113], continuing to: “Those are among the righteous” [3:114].

فَيُسْتَحَبُّ مِنْ قِيَامِ اللَّيْلِ ثُلُثَاهُ، وَأَقَلُّ الِاسْتِحْبَابِ مِنَ الْقِيَامِ سُدُسُهُ؛ لِأَنَّا رَوَيْنَا أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يَقُمْ لَيْلَةً قَطُّ حَتَّىٰ أَصْبَحَ، بَلْ كَانَ يَنَامُ مِنْهَا، وَلَمْ يَنَمْ لَيْلَةً حَتَّىٰ يُصْبِحَ، بَلْ كَانَ يَقُومُ مِنْهَا.

fayustaḥabbu min qiyāmi al-layli thuluthāhu, waʾaqallu al-istiḥbābi mina al-qiyāmi sudusuhu; liʾannā rawaynā ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama lam yaqum laylatan qaṭṭu ḥattā ʾaṣbaḥa, bal kāna yanāmu minhā, walam yanam laylatan ḥattā yuṣbiḥa, bal kāna yaqūmu minhā.

Standing for two-thirds of the night is recommended, while the least amount meriting recommendation is one-sixth. We have transmitted that the Prophet—God bless him and grant him peace—never stood for an entire night until morning but slept for part of it, and never slept through an entire night until morning but stood for part of it.

وَيُقَالُ: إِنَّ الصَّلَاةَ أَوَّلَ اللَّيْلِ لِلْمُتَهَجِّدِينَ، وَقِيَامَ أَوْسَطِهِ لِلْقَانِتِينَ، وَقِيَامَ آخِرِهِ لِلْمُصَلِّينَ، وَالْقِيَامَ مِنَ الْفَجْرِ لِلْغَافِلِينَ.

wayuqālu: ʾinna al-ṣalāta ʾawwala al-layli li-al-mutahajjidīna, waqiyāma ʾawsaṭihi li-al-qānitīna, waqiyāma ʾākhirihi li-al-muṣallīna, wa-al-qiyāma mina al-fajri li-al-ghāfilīna.

It is said that prayer at the beginning of the night belongs to those who keep vigil, standing in its middle belongs to the devout, standing at its end belongs to those who truly pray, while rising only at dawn belongs to the heedless.

وَحَدَّثَنَا عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، قَالَ: حَدَّثَنَا يُوسُفُ بْنُ مِهْرَانَ، قَالَ: بَلَغَنِي أَنَّ تَحْتَ الْعَرْشِ مَلَكًا فِي صُورَةِ دِيكٍ، بَرَاثِنُهُ مِنْ لُؤْلُؤٍ، وَصِيصِيَتَاهُ مِنْ زَبَرْجَدٍ أَخْضَرَ.

waḥaddathanā ʿan ʿabdi Allāhi bni ʿumara, qāla: ḥaddathanā yūsufu bnu mihrāna, qāla: balaghanī ʾanna taḥta al-ʿarshi malakan fī ṣūrati dīkin, barāthinuhu min luʾluʾin, waṣīṣiyatāhu min zabarjadin ʾakhḍara.

We have transmitted from ʿAbd Allāh ibn ʿUmar, who said: Yūsuf ibn Mihrān related to us, saying: I was informed that beneath the Throne is an angel in the form of a rooster, whose talons are of pearl and whose two spurs are of green chrysolite.

فَإِذَا مَضَىٰ نِصْفُ اللَّيْلِ الْأَوَّلُ ضَرَبَ بِجَنَاحِهِ وَزَقَا، وَقَالَ: لِيَقُمِ الْقَائِمُونَ. فَإِذَا مَضَىٰ نِصْفُ اللَّيْلِ ضَرَبَ بِجَنَاحِهِ وَزَقَا، وَقَالَ: لِيَقُمِ الْمُتَهَجِّدُونَ.

faʾidhā maḍā niṣfu al-layli al-ʾawwalu ḍaraba bijanāḥihi wazaqā, waqāla: liyaqumi al-qāʾimūna. faʾidhā maḍā niṣfu al-layli ḍaraba bijanāḥihi wazaqā, waqāla: liyaqumi al-mutahajjidūna.

When the first half of the night has passed, it beats its wing, cries out, and says, “Let those who stand arise!” When the midpoint of the night has passed, it beats its wing, cries out, and says, “Let those who keep vigil arise!”

فَإِذَا مَضَىٰ ثُلُثُ اللَّيْلِ ضَرَبَ بِجَنَاحِهِ وَزَقَا، وَقَالَ: لِيَقُمِ الْمُصَلُّونَ. فَإِذَا طَلَعَ الْفَجْرُ ضَرَبَ بِجَنَاحِهِ وَزَقَا، وَقَالَ: لِيَقُمِ الْغَافِلُونَ وَعَلَيْهِمْ أَوْزَارُهُمْ.

faʾidhā maḍā thuluthu al-layli ḍaraba bijanāḥihi wazaqā, waqāla: liyaqumi al-muṣallūna. faʾidhā ṭalaʿa al-fajru ḍaraba bijanāḥihi wazaqā, waqāla: liyaqumi al-ghāfilūna waʿalayhim ʾawzāruhum.

When a third of the night has passed, it beats its wing, cries out, and says, “Let those who pray arise!” When dawn breaks, it beats its wing, cries out, and says, “Let the heedless arise, bearing their burdens.”

وَقَالَ بَعْضُ الْعُلَمَاءِ: أَهْلُ اللَّيْلِ عَلَىٰ ثَلَاثَةِ أَصْنَافٍ: قَوْمٌ قَطَعَهُمُ اللَّيْلُ؛ فَكَانَ هَٰؤُلَاءِ الْمُرِيدِينَ ذَوِي الْأَوْرَادِ وَالْأَجْزَاءِ، كَابَدُوا اللَّيْلَ فَغَلَبَهُمْ.

waqāla baʿḍu al-ʿulamāʾi: ʾahlu al-layli ʿalā thalāthati ʾaṣnāfin: qawmun qaṭaʿahumu al-laylu; fakāna hāʾulāʾi al-murīdīna dhawī al-ʾawrādi wa-al-ʾajzāʾi, kābadū al-layla faghalabahum.

One scholar said: The people of the night are of three kinds. Some are cut short by the night: these are the aspirants who maintain regular litanies and portions; they struggle against the night, but it overcomes them.

قَالَ: وَقَوْمٌ قَطَعُوا اللَّيْلَ؛ فَكَانَ هَٰؤُلَاءِ الْعَالِمِينَ الَّذِينَ صَبَرُوا وَصَابَرُوا فَغَلَبُوهُ.

qāla: waqawmun qaṭaʿū al-layla; fakāna hāʾulāʾi al-ʿālimīna al-ladhīna ṣabarū waṣābarū faghalabūhu.

He continued: Others traverse the night. These are the possessors of knowledge who remain steadfast and persevere until they overcome it.

وَقَالَ: قَوْمٌ قُطِعَ بِهِمُ اللَّيْلُ؛ فَكَانَ هَٰؤُلَاءِ الْمُحِبِّينَ وَالْعُلَمَاءَ، أَهْلَ الْفِكْرِ وَالْمُحَادَثَةِ، وَأَهْلَ الْأُنْسِ وَالْمُجَالَسَةِ، وَأَهْلَ الذِّكْرِ وَالْمُنَاجَاةِ، وَأَهْلَ التَّمَلُّقِ وَالْمُلَاقَاةِ.

waqāla: qawmun quṭiʿa bihimu al-laylu; fakāna hāʾulāʾi al-muḥibbīna wa-al-ʿulamāʾa, ʾahla al-fikri wa-al-muḥādathati, waʾahla al-ʾunsi wa-al-mujālasati, waʾahla al-dhikri wa-al-munājāti, waʾahla al-tamalluqi wa-al-mulāqāti.

He said: Still others are carried along as the night itself passes with them. These are the lovers and knowers: the people of contemplation and intimate conversation, of familiar presence and companionship, of remembrance and whispered prayer, of tender entreaty and encounter.

نَغَّصَ عَلَيْهِمُ اللَّيْلُ حَالَهُمْ، وَقَصَّرَ النَّعِيمُ عَلَيْهِمْ لَيْلَهُمْ، وَرَفَعَ الْحَبِيبُ عَنْهُمْ نَوْمَهُمْ، وَخَفَّفَ الْفَهْمُ عَلَيْهِمْ قِيَامَهُمْ، وَأَذْهَبَ مَزِيدُ الْوَصْلِ عَنْهُمْ مَلَلَهُمْ، وَأَوْصَلَ الْعِتَابُ لَهُمْ سَهَرَهُمْ.

naghghaṣa ʿalayhimu al-laylu ḥālahum, waqaṣṣara al-naʿīmu ʿalayhim laylahum, warafaʿa al-ḥabību ʿanhum nawmahum, wakhaffafa al-fahmu ʿalayhim qiyāmahum, waʾadhhaba mazīdu al-waṣli ʿanhum malalahum, waʾawṣala al-ʿitābu lahum saharahum.

The night disturbed their state, delight shortened their night for them, and the Beloved took sleep away from them. Understanding made their standing easy, increased union removed their weariness, and reproach prolonged their wakefulness.

وَقِيلَ لِبَعْضِ أَهْلِ اللَّيْلِ: كَيْفَ أَنْتَ وَاللَّيْلُ؟ فَقَالَ: مَا رَعَيْتُهُ قَطُّ؛ يُرِينِي وَجْهَهُ ثُمَّ يَنْصَرِفُ وَمَا تَأَمَّلْتُهُ.

waqīla libaʿḍi ʾahli al-layli: kayfa ʾanta wa-al-laylu? faqāla: mā raʿaytuhu qaṭṭu; yurīnī wajhahu thumma yanṣarifu wamā taʾammaltuhu.

One of the people of the night was asked, “How are you with the night?” He replied, “I have never had time to tend to it. It shows me its face and then departs before I have even contemplated it.”

وَقَالَ آخَرُ: أَنَا وَاللَّيْلُ فَرَسَا رِهَانٍ؛ مَرَّةً يَسْبِقُنِي إِلَى الْفَجْرِ، وَمَرَّةً يَقْطَعُنِي عَنِ الْفِكْرِ.

waqāla ʾākharu: ʾanā wa-al-laylu farasā rihānin; marratan yasbiqunī ʾilā al-fajri, wamarratan yaqṭaʿunī ʿani al-fikri.

Another said, “The night and I are two racehorses: sometimes it outruns me to the dawn, and sometimes it cuts me off from contemplation.”

وَقِيلَ لِبَعْضِهِمْ: كَيْفَ اللَّيْلُ عَلَيْكَ؟ فَقَالَ: هُوَ سَاعَةٌ أَنَا فِيهَا بَيْنَ حَالَيْنِ؛ أَفْرَحُ بِظُلْمَتِهِ إِذَا جَاءَ، وَأَغْتَمُّ بِفَجْرِهِ إِذَا طَلَعَ؛ مَا تَمَّ فَرَحِي بِهِ قَطُّ، وَلَا اشْتَفَيْتُ مِنْهُ قَطُّ.

waqīla libaʿḍihim: kayfa al-laylu ʿalayka? faqāla: huwa sāʿatun ʾanā fīhā bayna ḥālayni; ʾafraḥu biẓulmatihi ʾidhā jāʾa, waʾaghtammu bifajrihi ʾidhā ṭalaʿa; mā tamma faraḥī bihi qaṭṭu, walā ishtafaytu minhu qaṭṭu.

Another was asked, “How is the night for you?” He replied, “It is a single hour in which I stand between two states: I rejoice in its darkness when it comes and grieve at its dawn when it rises. My joy in it has never reached completion, nor have I ever had my fill of it.”

وَقِيلَ لِبَعْضِ الْمُحِبِّينَ: كَيْفَ اللَّيْلُ عَلَيْكَ؟ فَقَالَ: وَاللَّهِ مَا أَدْرِي كَيْفَ أَنَا فِيهِ، إِلَّا أَنِّي بَيْنَ نَظْرَةٍ وَوَقْفَةٍ؛ يُقْبِلُ بِظَلَامِهِ فَأَتَدَرَّعُهُ، ثُمَّ يُسْفِرُ قَبْلَ أَنْ أَتَلَبَّسَهُ.

waqīla libaʿḍi al-muḥibbīna: kayfa al-laylu ʿalayka? faqāla: wa-Allāhi mā ʾadrī kayfa ʾanā fīhi, ʾillā ʾannī bayna naẓratin wawaqfatin; yuqbilu biẓalāmihi faʾatadarraʿuhu, thumma yusfiru qabla ʾan ʾatalabbasahu.

One of the lovers was asked, “How is the night for you?” He said, “By God, I do not know how I pass through it, except that I am between a gaze and a pause. It approaches in its darkness and I put it on like armor, but then it grows light before I have fully clothed myself in it.”

ثُمَّ أَنْشَدَ: لَمْ أَسْتَتِمَّ عِنَاقَهُ لِقُدُومِهِ … حَتَّىٰ بَدَا تَسْلِيمُهُ لِوَدَاعِ.

thumma ʾanshada: lam ʾastatimma ʿināqahu liqudūmihi … ḥattā badā taslīmuhu liwadāʿi.

Then he recited: “Before I could complete my embrace at its arrival, its greeting of farewell had already appeared.”

وَقَالَ بَعْضُهُمْ: وَزَارَنِي طَيْفُكَ حَتَّىٰ إِذَا … أَرَادَ أَنْ يَمْضِيَ تَعَلَّقْتُ بِهِ؛ فَلَيْتَ لَيْلِي لَمْ يَزَلْ سَرْمَدًا … وَالصُّبْحَ لَمْ أَنْظُرْ إِلَىٰ كَوْكَبِهِ.

waqāla baʿḍuhum: wazāranī ṭayfuka ḥattā ʾidhā … ʾarāda ʾan yamḍiya taʿallaqtu bihi; falayta laylī lam yazal sarmadan … wa-al-ṣubḥa lam ʾanẓur ʾilā kawkabihi.

Another said: “Your phantom visited me, and when it wished to depart I clung to it. If only my night would remain forever, and I would never behold the morning star.”

وَشَكَا بَعْضُ الْمُرِيدِينَ إِلَىٰ أُسْتَاذِهِ طُولَ سَهَرِهِ بِاللَّيْلِ، وَأَنَّ السَّهَرَ قَدْ أَضَرَّ بِهِ، ثُمَّ قَالَ: أَخْبِرْنِي بِشَيْءٍ أَجْتَلِبُ بِهِ النَّوْمَ.

washakā baʿḍu al-murīdīna ʾilā ʾustādhihi ṭūla saharihi bi-al-layli, waʾanna al-sahara qad ʾaḍarra bihi, thumma qāla: ʾakhbirnī bishayʾin ʾajtalibu bihi al-nawma.

An aspirant complained to his master of his prolonged wakefulness at night and said that it had begun to harm him. He then asked, “Tell me something by which I may bring on sleep.”

فَقَالَ لَهُ أُسْتَاذُهُ: يَا بُنَيَّ، إِنَّ لِلَّهِ نَفَحَاتٍ فِي اللَّيْلِ وَالنَّهَارِ، تُصِيبُ الْقُلُوبَ الْمُتَيَقِّظَةَ وَتُخْطِئُ الْقُلُوبَ النَّائِمَةَ؛ فَتَعَرَّضْ لِتِلْكَ النَّفَحَاتِ، فَفِيهَا الْخِيَرَةُ.

faqāla lahu ʾustādhuhu: yā bunayya, ʾinna li-llāhi nafaḥātin fī al-layli wa-al-nahāri, tuṣību al-qulūba al-mutayaqqiẓata watukhṭiʾu al-qulūba al-nāʾimata; fataʿarraḍ litilka al-nafaḥāti, fafīhā al-khiyaratu.

His master replied, “My son, God sends breaths of grace by night and day. They reach wakeful hearts and pass sleeping hearts by. Expose yourself to those breaths, for in them lies what is best.”

فَقَالَ: يَا أُسْتَاذُ، تَرَكْتَنِي لَا أَنَامُ بِاللَّيْلِ وَلَا بِالنَّهَارِ.

faqāla: yā ʾustādhu, taraktanī lā ʾanāmu bi-al-layli walā bi-al-nahāri.

He answered, “Master, you have left me unable to sleep either by night or by day.”

وَتَذَاكَرَ قَوْمٌ قِصَرَ اللَّيْلِ عَلَيْهِمْ، فَقَالَ بَعْضُهُمْ: أَمَّا أَنَا فَإِنَّ اللَّيْلَ يَزُورُنِي قَائِمًا، ثُمَّ يَنْصَرِفُ قَبْلَ أَنْ أَجْلِسَ.

watadhākara qawmun qiṣara al-layli ʿalayhim, faqāla baʿḍuhum: ʾammā ʾanā faʾinna al-layla yazūrunī qāʾiman, thumma yanṣarifu qabla ʾan ʾajlisa.

A group discussed how short the night seemed to them. One said, “As for me, the night visits me while I am standing, then departs before I can sit.”

وَقَالَ عَلِيُّ بْنُ بَكَّارٍ: مُنْذُ أَرْبَعِينَ سَنَةً مَا أَحْزَنَنِي شَيْءٌ إِلَّا طُلُوعُ الْفَجْرِ.

waqāla ʿaliyyu bnu bakkārin: mundhu ʾarbaʿīna sanatan mā ʾaḥzananī shayʾun ʾillā ṭulūʿu al-fajri.

ʿAlī ibn Bakkār said, “For forty years nothing has saddened me except the breaking of dawn.”

وَقَالَ الْفُضَيْلُ بْنُ عِيَاضٍ: إِذَا غَرَبَتِ الشَّمْسُ فَرِحْتُ بِدُخُولِ الظَّلَامِ لِخَلْوَتِي فِيهِ بِرَبِّي، فَإِذَا طَلَعَ الْفَجْرُ حَزِنْتُ لِدُخُولِ النَّاسِ عَلَيَّ.

waqāla al-fuḍaylu bnu ʿiyāḍin: ʾidhā gharabati al-shamsu fariḥtu bidukhūli al-ẓalāmi likhalwatī fīhi birabbī, faʾidhā ṭalaʿa al-fajru ḥazintu lidukhūli al-nāsi ʿalayya.

Al-Fuḍayl ibn ʿIyāḍ said, “When the sun sets, I rejoice at the coming of darkness because I may be alone in it with my Lord. When dawn rises, I grieve because people begin to enter upon me.”

وَقَالَ أَبُو سُلَيْمَانَ: أَهْلُ اللَّيْلِ فِي لَيْلِهِمْ أَلَذُّ مِنْ أَهْلِ اللَّهْوِ فِي لَهْوِهِمْ، وَلَوْلَا اللَّيْلُ مَا أَحْبَبْتُ الْبَقَاءَ فِي الدُّنْيَا.

waqāla ʾabū sulaymāna: ʾahlu al-layli fī laylihim ʾaladhdhu min ʾahli al-lahwi fī lahwihim, walawlā al-laylu mā ʾaḥbabtu al-baqāʾa fī al-dunyā.

Abū Sulaymān said, “The people of the night find greater delight in their night than the people of amusement find in their diversions. Were it not for the night, I would not care to remain in this world.”

وَقَالَ أَيْضًا: لَوْ عَوَّضَ اللَّهُ عَزَّ وَجَلَّ أَهْلَ اللَّيْلِ مِنْ ثَوَابِ أَعْمَالِهِمْ مَا يَجِدُونَهُ فِي قُلُوبِهِمْ مِنَ اللَّذَّةِ لَكَانَ ذَٰلِكَ أَكْبَرَ مِنْ أَعْمَالِهِمْ.

waqāla ʾayḍan: law ʿawwaḍa Allāhu ʿazza wajalla ʾahla al-layli min thawābi ʾaʿmālihim mā yajidūnahu fī qulūbihim mina al-ladhdhati lakāna dhālika ʾakbara min ʾaʿmālihim.

He also said, “If God Almighty gave the people of the night, in place of the reward for their deeds, only the delight they find within their hearts, that delight would already exceed their deeds.”

وَقَالَ بَعْضُ الْعُلَمَاءِ: لَيْسَ فِي الدُّنْيَا وَقْتٌ يُشْبِهُ نَعِيمَ أَهْلِ الْجَنَّةِ إِلَّا مَا يَجِدُهُ أَهْلُ التَّمَلُّقِ فِي قُلُوبِهِمْ بِاللَّيْلِ مِنْ حَلَاوَةِ الْمُنَاجَاةِ.

waqāla baʿḍu al-ʿulamāʾi: laysa fī al-dunyā waqtun yushbihu naʿīma ʾahli al-jannati ʾillā mā yajiduhu ʾahlu al-tamalluqi fī qulūbihim bi-al-layli min ḥalāwati al-munājāti.

One scholar said, “No moment in this world resembles the bliss of the people of Paradise except the sweetness of intimate prayer that tender supplicants find in their hearts at night.”

وَقَالَ بَعْضُهُمْ: قِيَامُ اللَّيْلِ وَالتَّمَلُّقُ لِلْحَبِيبِ وَالْمُنَاجَاةُ لِلْقَرِيبِ فِي الدُّنْيَا لَيْسَ مِنَ الدُّنْيَا؛ هُوَ مِنَ الْجَنَّةِ أَظْهَرَهُ لِأَهْلِ اللَّهِ تَعَالَىٰ فِي الدُّنْيَا، لَا يَعْرِفُهُ إِلَّا هُمْ، وَلَا يَجِدُهُ سِوَاهُمْ رَوْحًا لِقُلُوبِهِمْ.

waqāla baʿḍuhum: qiyāmu al-layli wa-al-tamalluqu li-al-ḥabībi wa-al-munājātu li-al-qarībi fī al-dunyā laysa mina al-dunyā; huwa mina al-jannati ʾaẓharahu liʾahli Allāhi taʿālā fī al-dunyā, lā yaʿrifuhu ʾillā hum, walā yajiduhu siwāhum rawḥan liqulūbihim.

Another said, “Standing at night, tenderly imploring the Beloved and whispering to the One who is near, occurs in this world but does not belong to it. It is something of Paradise that God Most High has disclosed to His people in this world. None but they know it, and none but they find it as refreshment for their hearts.”

وَقَالَ عُتْبَةُ الْغُلَامُ: كَابَدْتُ اللَّيْلَ عِشْرِينَ سَنَةً، ثُمَّ تَنَعَّمْتُ بِهِ عِشْرِينَ سَنَةً.

waqāla ʿutbatu al-ghulāmu: kābadtu al-layla ʿishrīna sanatan, thumma tanaʿʿamtu bihi ʿishrīna sanatan.

ʿUtba al-Ghulām said, “I struggled against the night for twenty years, and then enjoyed its bliss for twenty years.”

وَقَالَ يُوسُفُ بْنُ أَسْبَاطٍ: قِيَامُ لَيْلَةٍ أَسْهَلُ عَلَيَّ مِنْ عَمَلِ قُفَّةٍ، وَكَانَ يَعْمَلُ كُلَّ يَوْمٍ عَشْرَ قِفَافٍ.

waqāla yūsufu bnu ʾasbāṭin: qiyāmu laylatin ʾashalu ʿalayya min ʿamali quffatin, wakāna yaʿmalu kulla yawmin ʿashra qifāfin.

Yūsuf ibn Asbāṭ said, “Keeping vigil for one night is easier for me than making one basket,” though he used to make ten baskets each day.

وَقَالَ غَيْرُهُ: مَا رَأَيْتُ أَعْجَبَ مِنَ اللَّيْلِ؛ إِذَا اضْطَرَبْتَ تَحْتَهُ غَلَبَكَ، وَإِنْ ثَبَتَّ لَهُ لَمْ يَقِفْ.

waqāla ghayruhu: mā raʾaytu ʾaʿjaba mina al-layli; ʾidhā iḍṭarabta taḥtahu ghalabaka, waʾin thabatta lahu lam yaqif.

Another said, “I have seen nothing more wondrous than the night: if you waver beneath it, it overcomes you, but if you stand firm against it, it does not endure.”

وَبَكَىٰ عَامِرُ بْنُ عَبْدِ اللَّهِ حِينَ حَضَرَتْهُ الْوَفَاةُ، فَقِيلَ لَهُ فِي ذَٰلِكَ، فَقَالَ: وَاللَّهِ مَا أَبْكِي حُبًّا لِلْبَقَاءِ، وَلَكِنْ ذَكَرْتُ ظَمَأَ الْهَوَاجِرِ فِي الصَّيْفِ وَقِيَامَ اللَّيْلِ فِي الشِّتَاءِ.

wabakā ʿāmiru bnu ʿabdi Allāhi ḥīna ḥaḍarathu al-wafātu, faqīla lahu fī dhālika, faqāla: wa-Allāhi mā ʾabkī ḥubban li-al-baqāʾi, walakin dhakartu ẓamaʾa al-hawājiri fī al-ṣayfi waqiyāma al-layli fī al-shitāʾi.

ʿĀmir ibn ʿAbd Allāh wept when death approached. Asked why, he said, “By God, I do not weep out of love for remaining here. I remembered thirst during the blazing summer noons and standing in prayer through the winter nights.”

وَقَالَ ابْنُ الْمُنْكَدِرِ: مَا بَقِيَ مِنْ لَذَّاتِ الدُّنْيَا إِلَّا ثَلَاثٌ: قِيَامُ اللَّيْلِ، وَلِقَاءُ الْإِخْوَانِ، وَالصَّلَاةُ فِي جَمَاعَةٍ.

waqāla ibnu al-munkadiri: mā baqiya min ladhdhāti al-dunyā ʾillā thalāthun: qiyāmu al-layli, waliqāʾu al-ʾikhwāni, wa-al-ṣalātu fī jamāʿatin.

Ibn al-Munkadir said, “Only three pleasures remain in this world: standing in prayer at night, meeting one’s brethren, and prayer in congregation.”

وَقَالَ بَعْضُ الْعَارِفِينَ: إِنَّ اللَّهَ عَزَّ وَجَلَّ يَنْظُرُ بِالْأَسْحَارِ إِلَىٰ قُلُوبِ الْمُتَيَقِّظِينَ فَيَمْلَؤُهَا أَنْوَارًا، فَتَرِدُ الْفَوَائِدُ عَلَىٰ قُلُوبِهِمْ فَتَسْتَنِيرُ، ثُمَّ تُنْشَرُ مِنْ قُلُوبِهِمُ الْعَوَافِي إِلَىٰ قُلُوبِ الْغَافِلِينَ.

waqāla baʿḍu al-ʿārifīna: ʾinna Allāha ʿazza wajalla yanẓuru bi-al-ʾasḥāri ʾilā qulūbi al-mutayaqqiẓīna fayamlaʾuhā ʾanwāran, fataridu al-fawāʾidu ʿalā qulūbihim fatastanīru, thumma tunsharu min qulūbihimu al-ʿawāfī ʾilā qulūbi al-ghāfilīna.

One of the knowers said, “At the predawn hours God Almighty looks upon the hearts of those who are awake and fills them with lights. Spiritual benefits then flow into their hearts and illumine them, after which well-being spreads from their hearts to the hearts of the heedless.”

وَقَالَ بَعْضُ الْعُلَمَاءِ: إِنَّ اللَّهَ عَزَّ وَجَلَّ يَنْظُرُ إِلَى الْجِنَانِ عِنْدَ السَّحَرِ نَظْرَةً، فَتُشْرِقُ وَتُضِيءُ وَتَهْتَزُّ وَتَرْبُو، وَتَزْدَادُ جَمَالًا وَحُسْنًا وَطِيبًا أَلْفَ أَلْفِ ضِعْفٍ فِي جَمِيعِ مَعَانِيهَا، ثُمَّ تَقُولُ: ﴿قَدْ أَفْلَحَ الْمُؤْمِنُونَ﴾ [الْمُؤْمِنُونَ: ١].

waqāla baʿḍu al-ʿulamāʾi: ʾinna Allāha ʿazza wajalla yanẓuru ʾilā al-jināni ʿinda al-saḥari naẓratan, fatushriqu watuḍīʾu watahtazzu watarbū, watazdādu jamālan waḥusnan waṭīban ʾalfa ʾalfi ḍiʿfin fī jamīʿi maʿānīhā, thumma taqūlu: “qad ʾaflaḥa al-muʾminūna” (al-muʾminūna: 1).

One scholar said, “At the predawn hour God Almighty looks once upon the gardens of Paradise. They shine, glow, quiver, and swell, increasing a millionfold in beauty, loveliness, and fragrance in every respect. Then they say, ‘Truly the believers have prospered’ [al-Muʾminūn 23:1].”

فَيَقُولُ اللَّهُ عَزَّ وَجَلَّ: هَنِيئًا لَكِ مَنَازِلُ الْمُلُوكِ؛ وَعِزَّتِي وَجَلَالِي وَارْتِفَاعِ مَكَانِي، لَا أُسْكِنُكِ جَبَّارًا وَلَا بَخِيلًا وَلَا مُتَكَبِّرًا وَلَا فَخُورًا.

fayaqūlu Allāhu ʿazza wajalla: hanīʾan laki manāzilu al-mulūki; waʿizzatī wajalālī wa-irtifāʿi makānī, lā ʾuskinuki jabbāran walā bakhīlan walā mutakabbiran walā fakhūran.

God Almighty says, “Blessed are you, dwellings of kings! By My might, My majesty, and the loftiness of My station, I shall not lodge within you any tyrant, miser, arrogant person, or boaster.”

وَيَنْظُرُ إِلَى الْعَرْشِ نَظْرَةً فَيَتَّسِعُ أَلْفَ أَلْفِ سَعَةٍ، وَيَزْدَادُ بِكُلِّ سَعَةٍ أَلْفَ أَلْفِ عَالَمٍ، مِنْهَا كُلُّ عَالَمٍ لَا يَعْلَمُ سَعَتَهُ إِلَّا اللَّهُ عَزَّ وَجَلَّ.

wayanẓuru ʾilā al-ʿarshi naẓratan fayattasiʿu ʾalfa ʾalfi saʿatin, wayazdādu bikulli saʿatin ʾalfa ʾalfi ʿālamin, minhā kullu ʿālamin lā yaʿlamu saʿatahu ʾillā Allāhu ʿazza wajalla.

He looks once upon the Throne, and it expands a million measures; with every measure it gains a million worlds, each a world whose vastness none knows but God Almighty.

ثُمَّ يَهْتَزُّ فَيَثْقُلُ عَلَى الْحَمَلَةِ، حَتَّىٰ يَمُوجَ بَعْضُهُمْ فِي بَعْضٍ وَيَحْطِمَ بَعْضُهُمْ بَعْضًا، وَهُمْ بِعَدَدِ جَمِيعِ مَا خَلَقَ اللَّهُ عَزَّ وَجَلَّ وَأَضْعَافِ مَا خَلَقَ اللَّهُ عَزَّ وَجَلَّ.

thumma yahtazzu fayathqulu ʿalā al-ḥamalati, ḥattā yamūja baʿḍuhum fī baʿḍin wayaḥṭima baʿḍuhum baʿḍan, wahum biʿadadi jamīʿi mā khalaqa Allāhu ʿazza wajalla waʾaḍʿāfi mā khalaqa Allāhu ʿazza wajalla.

Then it quivers and weighs heavily upon its bearers until they surge into one another and crush one another. They number as many as all that God, mighty and majestic, has created, and many times as many as God, mighty and majestic, has created.

فَيَقُولُ الْعَرْشُ: سُبْحَانَكَ، أَيْنَمَا كُنْتَ وَأَيْنَمَا تَكُونُ. فَيُنَادِي حَمَلَةُ الْعَرْشِ: سُبْحَانَ مَنْ لَا يَعْلَمُ أَيْنَ هُوَ إِلَّا هُوَ، سُبْحَانَ مَنْ لَا يَعْلَمُ مَا هُوَ إِلَّا هُوَ.

fayaqūlu al-ʿarshu: subḥānaka, ʾaynamā kunta waʾaynamā takūnu. fayunādī ḥamalatu al-ʿarshi: subḥāna man lā yaʿlamu ʾayna huwa ʾillā huwa, subḥāna man lā yaʿlamu mā huwa ʾillā huwa.

The Throne says, “Glory be to You, wherever You have been and wherever You are.” The bearers of the Throne call out, “Glory be to Him, whose whereabouts none knows but He; glory be to Him, whose nature none knows but He.”

وَرَوَيْنَا عَنْ بَعْضِ الْعُلَمَاءِ مِنَ الْقُدَمَاءِ أَنَّ اللَّهَ عَزَّ وَجَلَّ أَوْحَىٰ إِلَىٰ بَعْضِ الصِّدِّيقِينَ: أَنَّ لِي عِبَادًا مِنْ عِبَادِي يُحِبُّونَنِي وَأُحِبُّهُمْ، وَيَشْتَاقُونَ إِلَيَّ وَأَشْتَاقُ إِلَيْهِمْ، وَيَذْكُرُونَنِي وَأَذْكُرُهُمْ، وَيَنْظُرُونَ إِلَيَّ وَأَنْظُرُ إِلَيْهِمْ.

warawaynā ʿan baʿḍi al-ʿulamāʾi mina al-qudamāʾi ʾanna Allāha ʿazza wajalla ʾawḥā ʾilā baʿḍi al-ṣiddīqīna: ʾanna lī ʿibādan min ʿibādī yuḥibbūnanī waʾuḥibbuhum, wayashtāqūna ʾilayya waʾashtāqu ʾilayhim, wayadhkurūnanī waʾadhkuruhum, wayanẓurūna ʾilayya waʾanẓuru ʾilayhim.

We have transmitted from an early scholar that God Almighty revealed to one of the sincerely truthful: “Among My servants are servants who love Me and whom I love; they long for Me and I long for them; they remember Me and I remember them; they look toward Me and I look toward them.”

فَإِنْ حَذَوْتَ طَرِيقَهُمْ أَحْبَبْتُكَ، وَإِنْ عَدَلْتَ عَنْهُمْ مَقَتُّكَ. قَالَ: يَا رَبِّ، وَمَا عَلَامَتُهُمْ؟

faʾin ḥadhawta ṭarīqahum ʾaḥbabtuka, waʾin ʿadalta ʿanhum maqattuka. qāla: yā rabbi, wamā ʿalāmatuhum?

“If you follow their path, I shall love you; if you turn aside from them, I shall abhor you.” He asked, “My Lord, what is their sign?”

قَالَ: يُرَاعُونَ الظَّلَامَ بِالنَّهَارِ كَمَا يُرَاعِي الرَّاعِي الشَّفِيقُ غَنَمَهُ، وَيَحِنُّونَ إِلَىٰ غُرُوبِ الشَّمْسِ كَمَا تَحِنُّ الطُّيُورُ إِلَىٰ أَوْكَارِهَا عِنْدَ الْغُرُوبِ.

qāla: yurāʿūna al-ẓalāma bi-al-nahāri kamā yurāʿī al-rāʿī al-shafīqu ghanamahu, wayaḥinnūna ʾilā ghurūbi al-shamsi kamā taḥinnu al-ṭuyūru ʾilā ʾawkārihā ʿinda al-ghurūbi.

He said, “They watch for darkness during the day as a compassionate shepherd watches over his sheep, and they yearn for sunset as birds yearn for their nests at dusk.”

فَإِذَا جَنَّهُمُ اللَّيْلُ، وَاخْتَلَطَ الظَّلَامُ، وَفُرِشَتِ الْفُرُشُ، وَنُصِبَتِ الْأَسِرَّةُ، وَخَلَا كُلُّ حَبِيبٍ بِحَبِيبِهِ، نَصَبُوا لِي أَقْدَامَهُمْ، وَافْتَرَشُوا إِلَيَّ وُجُوهَهُمْ، وَنَاجَوْنِي بِكَلَامِي، وَتَمَلَّقُوا لِي بِإِنْعَامِي.

faʾidhā jannahumu al-laylu, wa-ikhtalaṭa al-ẓalāmu, wafurishati al-furushu, wanuṣibati al-ʾasirratu, wakhalā kullu ḥabībin biḥabībihi, naṣabū lī ʾaqdāmahum, wa-iftarashū ʾilayya wujūhahum, wanājawnī bikalāmī, watamallaqū lī biʾinʿāmī.

“When night covers them, darkness gathers, beds are spread, couches are set up, and every lover withdraws with the beloved, they stand their feet before Me, lay their faces upon the ground for Me, converse with Me through My speech, and tenderly entreat Me by recalling My favors.”

فَبَيْنَ صَارِخٍ وَبَاكٍ، وَمُتَأَوِّهٍ وَشَاكٍ، وَبَيْنَ قَائِمٍ وَقَاعِدٍ، وَبَيْنَ رَاكِعٍ وَسَاجِدٍ؛ بِعَيْنِي مَا يَتَحَمَّلُونَ لِأَجْلِي، وَبِسَمْعِي مَا يَشْتَكُونَ مِنْ حُبِّي.

fabayna ṣārikhin wabākin, wamutaʾawwihin washākin, wabayna qāʾimin waqāʿidin, wabayna rākiʿin wasājidin; biʿaynī mā yataḥammalūna liʾajlī, wabisamʿī mā yashtakūna min ḥubbī.

“Some cry aloud or weep, some sigh or voice their pain; some stand or sit, some bow or prostrate. I behold what they endure for My sake, and I hear what they complain of through their love for Me.”

أَوَّلُ مَا أُعْطِيهِمْ: أَقْذِفُ مِنْ نُورِي فِي قُلُوبِهِمْ فَيُخْبِرُونَ عَنِّي كَمَا أُخْبِرُ عَنْهُمْ.

ʾawwalu mā ʾuʿṭīhim: ʾaqdhifu min nūrī fī qulūbihim fayukhbirūna ʿannī kamā ʾukhbiru ʿanhum.

“The first thing I give them is that I cast some of My light into their hearts, so that they speak of Me just as I speak of them.”

وَالثَّانِيَةُ: لَوْ كَانَتِ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَا فِيهِمَا مِنْ مَوَازِينِهِمْ لَاسْتَقْلَلْتُهَا لَهُمْ.

wa-al-thāniyatu: law kānati al-samāwātu al-sabʿu wa-al-ʾarḍu wamā fīhimā min mawāzīnihim lāstaqlaltuhā lahum.

“The second is that, were the seven heavens, the earth, and all within them placed in their scales, I would deem it little for them.”

وَالثَّالِثَةُ: أُقْبِلُ بِوَجْهِي عَلَيْهِمْ؛ أَفَتَرَىٰ مَنْ أَقْبَلْتُ بِوَجْهِي عَلَيْهِ يَعْلَمُ أَحَدٌ مَا أُرِيدُ أَنْ أُعْطِيَهُ؟

wa-al-thālithatu: ʾuqbilu biwajhī ʿalayhim; ʾafatarā man ʾaqbaltu biwajhī ʿalayhi yaʿlamu ʾaḥadun mā ʾurīdu ʾan ʾuʿṭiyahu?

“The third is that I turn My face toward them. Do you imagine that anyone can know what I intend to give to one toward whom I have turned My face?”

وَقَالَ مَالِكُ بْنُ دِينَارٍ: إِذَا قَامَ الْعَبْدُ يَتَهَجَّدُ مِنَ اللَّيْلِ وَرَتَّلَ الْقُرْآنَ كَمَا أُمِرَ قَرُبَ الْجَبَّارُ تَعَالَىٰ مِنْهُ.

waqāla māliku bnu dīnārin: ʾidhā qāma al-ʿabdu yatahajjadu mina al-layli warattala al-qurʾāna kamā ʾumira qaruba al-jabbāru taʿālā minhu.

Mālik ibn Dīnār said, “When the servant rises to keep vigil at night and recites the Qurʾān with measured cadence as commanded, the Almighty—exalted is He—draws near to him.”

قَالَ: وَكَانُوا يَرَوْنَ أَنَّ مَا يَجِدُونَ فِي قُلُوبِهِمْ مِنَ الرِّقَّةِ وَالْحَلَاوَةِ وَالْفُتُوحِ وَالْأَنْوَارِ مِنْ قُرْبِ الرَّبِّ تَعَالَىٰ مِنَ الْقَلْبِ.

qāla: wakānū yarawna ʾanna mā yajidūna fī qulūbihim mina al-riqqati wa-al-ḥalāwati wa-al-futūḥi wa-al-ʾanwāri min qurbi al-rabbi taʿālā mina al-qalbi.

He said: They held that the tenderness, sweetness, openings, and lights they found in their hearts arose from the Lord Most High drawing near to the heart.

وَفِي الْأَخْبَارِ عَنِ الْجَبَّارِ عَزَّ وَجَلَّ: «أَيْ عَبْدِي، أَنَا اللَّهُ الَّذِي اقْتَرَبْتُ لِقَلْبِكَ، وَبِالْغَيْبِ رَأَيْتَ نُورِي».

wafī al-ʾakhbāri ʿani al-jabbāri ʿazza wajalla: “ʾay ʿabdī, ʾanā Allāhu al-ladhī iqtarabtu liqalbika, wabi-al-ghaybi raʾayta nūrī”.

Among the reports from the All-Compelling, mighty and majestic, is: “My servant, I am God who has drawn near to your heart, and through the unseen you have beheld My light.”

وَفِي الْخَبَرِ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَا أَذِنَ اللَّهُ لِشَيْءٍ أَذَنَهُ لِحُسْنِ الصَّوْتِ بِالْقُرْآنِ»، يَعْنِي: مَا اسْتَمَعَ إِلَىٰ شَيْءٍ كَاسْتِمَاعِهِ إِلَيْهِ.

wafī al-khabari ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama: “mā ʾadhina Allāhu lishayʾin ʾadhanahu liḥusni al-ṣawti bi-al-qurʾāni”, yaʿnī: mā istamaʿa ʾilā shayʾin ka-istimāʿihi ʾilayhi.

It is related from the Messenger of God—God bless him and grant him peace: “God has not listened to anything as He listens to a beautiful voice reciting the Qurʾān,” meaning that He listens to nothing as He listens to it.

وَفِي الْحَدِيثِ الْآخَرِ: «لَلَّهُ أَشَدُّ أَذَنًا إِلَىٰ قَارِئِ الْقُرْآنِ مِنْ صَاحِبِ الْقَيْنَةِ إِلَىٰ قَيْنَتِهِ».

wafī al-ḥadīthi al-ʾākhari: “la-llāhu ʾashaddu ʾadhanan ʾilā qāriʾi al-qurʾāni min ṣāḥibi al-qaynati ʾilā qaynatihi”.

In another hadith: “God listens more intently to a reciter of the Qurʾān than the master of a singing girl listens to his singer.”

وَأَهْلُ اللَّهْوِ فِي غَفْلَةٍ عَمَّا أَهْلُ الْآخِرَةِ فِيهِ، وَفِي عَمًى عَمَّا يَنْظُرُ هَٰؤُلَاءِ الْحَاضِرُونَ إِلَيْهِ؛ وَكَأَيِّنْ مِنْ آيَةٍ فِي السَّمَاوَاتِ وَالْأَرْضِ يَمُرُّونَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ.

waʾahlu al-lahwi fī ghaflatin ʿammā ʾahlu al-ʾākhirati fīhi, wafī ʿaman ʿammā yanẓuru hāʾulāʾi al-ḥāḍirūna ʾilayhi; wakaʾayyin min ʾāyatin fī al-samāwāti wa-al-ʾarḍi yamurrūna ʿalayhā wahum ʿanhā muʿriḍūna.

The people of amusement are heedless of the state enjoyed by the people of the Hereafter and blind to what those present with God behold. How many a sign in the heavens and the earth do they pass while turning away from it!

بَلْ قُلُوبُهُمْ فِي غَمْرَةٍ مِنْ هَٰذَا، وَطُبِعَ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَسْمَعُونَ.

bal qulūbuhum fī ghamratin min hādhā, waṭubiʿa ʿalā qulūbihim fahum lā yasmaʿūna.

Rather, their hearts are immersed in oblivion to this; a seal has been set upon their hearts, and so they do not hear.

يُقَالُ: إِنَّ وَهْبَ بْنَ مُنَبِّهٍ الْيَمَانِيَّ مَا وَضَعَ جَنْبَهُ إِلَى الْأَرْضِ ثَلَاثِينَ سَنَةً؛ كَانَتْ لَهُ مِسْوَرَةٌ مِنْ أَدَمٍ، إِذَا غَلَبَهُ النَّوْمُ وَضَعَ صَدْرَهُ عَلَيْهَا، وَخَفَقَ خَفَقَاتٍ، ثُمَّ يَفْزَعُ إِلَى الْقِيَامِ.

yuqālu: ʾinna wahba bna munabbihin al-yamāniyya mā waḍaʿa janbahu ʾilā al-ʾarḍi thalāthīna sanatan; kānat lahu miswaratun min ʾadamin, ʾidhā ghalabahu al-nawmu waḍaʿa ṣadrahu ʿalayhā, wakhafaqa khafaqātin, thumma yafzaʿu ʾilā al-qiyāmi.

It is said that Wahb ibn Munabbih al-Yamānī did not lay his side upon the ground for thirty years. He had a leather cushion; when sleep overcame him, he placed his chest upon it, nodded briefly, and then sprang back to standing.

وَكَانَ يَقُولُ: لَأَنْ أَرَىٰ فِي بَيْتِي شَيْطَانًا أَحَبُّ إِلَيَّ مِنْ أَنْ أَرَىٰ فِيهِ وِسَادَةً؛ يَعْنِي لِأَنَّهَا تَدْعُو إِلَى النَّوْمِ.

wakāna yaqūlu: laʾan ʾarā fī baytī shayṭānan ʾaḥabbu ʾilayya min ʾan ʾarā fīhi wisādatan; yaʿnī liʾannahā tadʿū ʾilā al-nawmi.

He used to say, “I would rather see a devil in my house than see a pillow in it,” because a pillow invites one to sleep.

وَقَالَ رَقَبَةُ بْنُ مَسْقَلَةَ: رَأَيْتُ رَبَّ الْعِزَّةِ تَعَالَىٰ فِي النَّوْمِ، فَسَمِعْتُهُ يَقُولُ: وَعِزَّتِي وَجَلَالِي لَأُكْرِمَنَّ مَثْوَىٰ سُلَيْمَانَ التَّيْمِيِّ؛ فَإِنَّهُ صَلَّى الْغَدَاةَ بِوُضُوءِ الْعِشَاءِ الْآخِرَةِ أَرْبَعِينَ سَنَةً.

waqāla raqabatu bnu masqalata: raʾaytu rabba al-ʿizzati taʿālā fī al-nawmi, fasamiʿtuhu yaqūlu: waʿizzatī wajalālī laʾukrimanna mathwā sulaymāna al-taymiyyi; faʾinnahu ṣallā al-ghadāta biwuḍūʾi al-ʿishāʾi al-ʾākhirati ʾarbaʿīna sanatan.

Raqaba ibn Masqala said, “I saw the Lord of Might—exalted is He—in a dream and heard Him say: ‘By My might and majesty, I shall surely honor the resting place of Sulaymān al-Taymī, for he performed the dawn prayer with the ablution of the final night prayer for forty years.’”

وَيُقَالُ: إِنَّهُ كَانَ مَذْهَبُهُ أَنَّ النَّوْمَ إِذَا خَامَرَ الْقَلْبَ وَجَبَ الْوُضُوءُ.

wayuqālu: ʾinnahu kāna madhhabuhu ʾanna al-nawma ʾidhā khāmara al-qalba wajaba al-wuḍūʾu.

It is said that he held the view that ablution becomes obligatory whenever sleep overtakes the heart.

ذِكْرُ مَنْ رُوِيَ عَنْهُ أَنَّهُ أَحْيَا اللَّيْلَ كُلَّهُ.

dhikru man ruwiya ʿanhu ʾannahu ʾaḥyā al-layla kullahu.

Those from whom it is reported that they kept the entire night alive in worship.

وَمَنْ اشْتَهَرَ بِإِحْيَاءِ اللَّيْلِ كُلِّهِ، وَصَلَّى الْغَدَاةَ بِوُضُوءِ الْعِشَاءِ الْآخِرَةِ أَرْبَعِينَ سَنَةً أَوْ ثَلَاثِينَ سَنَةً حَتَّىٰ نُقِلَ عَنْهُ ذَٰلِكَ، أَرْبَعُونَ مِنَ التَّابِعِينَ.

waman ishtahara biʾiḥyāʾi al-layli kullihi, waṣallā al-ghadāta biwuḍūʾi al-ʿishāʾi al-ʾākhirati ʾarbaʿīna sanatan ʾaw thalāthīna sanatan ḥattā nuqila ʿanhu dhālika, ʾarbaʿūna mina al-tābiʿīna.

Forty of the Successors became renowned for keeping the whole night alive and performing the dawn prayer with the ablution of the final night prayer for forty or thirty years, to the point that this was transmitted about them.

مِنْهُمْ: سَعِيدُ بْنُ الْمُسَيِّبِ وَصَفْوَانُ بْنُ سُلَيْمٍ الْمَدَنِيَّانِ، وَفُضَيْلُ بْنُ عِيَاضٍ وَوُهَيْبُ بْنُ الْوَرْدِ الْمَكِّيَّانِ، وَطَاوُسٌ وَوَهْبُ بْنُ مُنَبِّهٍ الْيَمَانِيَّانِ.

minhum: saʿīdu bnu al-musayyibi waṣafwānu bnu sulaymin al-madaniyyāni, wafuḍaylu bnu ʿiyāḍin wawuhaybu bnu al-wardi al-makkiyyāni, waṭāwusun wawahbu bnu munabbihin al-yamāniyyāni.

Among them were the two Medinans Saʿīd ibn al-Musayyib and Ṣafwān ibn Sulaym; the two Meccans Fuḍayl ibn ʿIyāḍ and Wuhayb ibn al-Ward; and the two Yemenis Ṭāwūs and Wahb ibn Munabbih.

وَالرَّبِيعُ بْنُ خُثَيْمٍ وَالْحَكَمُ بْنُ عُيَيْنَةَ الْكُوفِيَّانِ، وَأَبُو سُلَيْمَانَ الدَّارَانِيُّ وَعَلِيُّ بْنُ بَكَّارٍ الشَّامِيَّانِ، وَأَبُو عَبْدِ اللَّهِ الْخَوَّاصُ وَأَبُو عَاصِمٍ الْعَبَّادِيَّانِ.

wa-al-rabīʿu bnu khuthaymin wa-al-ḥakamu bnu ʿuyaynata al-kūfiyyāni, waʾabū sulaymāna al-dārāniyyu waʿaliyyu bnu bakkārin al-shāmiyyāni, waʾabū ʿabdi Allāhi al-khawwāṣu waʾabū ʿāṣimin al-ʿabbādiyyāni.

Also among them were the two Kufans al-Rabīʿ ibn Khuthaym and al-Ḥakam ibn ʿUyayna; the two Syrians Abū Sulaymān al-Dārānī and ʿAlī ibn Bakkār; and the two ʿAbbādīs Abū ʿAbd Allāh al-Khawwāṣ and Abū ʿĀṣim.

وَحَبِيبٌ أَبُو مُحَمَّدٍ وَأَبُو جَابِرٍ السَّلْمَانِيُّ الْفَارِسِيَّانِ، وَمَالِكُ بْنُ دِينَارٍ، وَسُلَيْمَانُ التَّيْمِيُّ، وَيَزِيدُ الرَّقَاشِيُّ، وَحَبِيبُ بْنُ أَبِي ثَابِتٍ، وَيَحْيَى الْبَكَّاءُ الْبَصْرِيُّونَ، وَكَهْمَسُ بْنُ الْمِنْهَالِ.

waḥabībun ʾabū muḥammadin waʾabū jābirin al-salmāniyyu al-fārisiyyāni, wamāliku bnu dīnārin, wasulaymānu al-taymiyyu, wayazīdu al-raqāshiyyu, waḥabību bnu ʾabī thābitin, wayaḥyā al-bakkāʾu al-baṣriyyūna, wakahmasu bnu al-minhāli.

They further included the two Persians Ḥabīb Abū Muḥammad and Abū Jābir al-Salmānī; the Basrans Mālik ibn Dīnār, Sulaymān al-Taymī, Yazīd al-Raqāshī, Ḥabīb ibn Abī Thābit, and Yaḥyā al-Bakkāʾ; and Kahmas ibn al-Minhāl.

وَكَانَ يَخْتِمُ فِي الشَّهْرِ تِسْعِينَ خَتْمَةً، وَمَا لَمْ يَفْهَمْ رَجَعَ فَقَرَأَهُ مَرَّةً أُخْرَىٰ.

wakāna yakhtimu fī al-shahri tisʿīna khatmatan, wamā lam yafham rajaʿa faqaraʾahu marratan ʾukhrā.

He used to complete ninety full recitations in a month, and whatever he did not understand he returned to and read once again.

وَأَيْضًا مِنْ أَهْلِ الْمَدِينَةِ أَبُو حَازِمٍ وَمُحَمَّدُ بْنُ الْمُنْكَدِرِ، فِي جَمَاعَةٍ يَكْثُرُ عَدَدُهُمْ؛ هَٰؤُلَاءِ الْمَشْهُورُونَ مِنْهُمْ.

waʾayḍan min ʾahli al-madīnati ʾabū ḥāzimin wamuḥammadu bnu al-munkadiri, fī jamāʿatin yakthuru ʿadaduhum; hāʾulāʾi al-mashhūrūna minhum.

Also included among the people of Medina were Abū Ḥāzim and Muḥammad ibn al-Munkadir, along with a numerous company. These are the best known of them.

فَإِنْ أَحَبَّ الْمُرِيدُ نَامَ ثُلُثَ اللَّيْلِ الْأَوَّلَ، وَقَامَ نِصْفَهُ، وَنَامَ سُدُسَهُ الْأَخِيرَ.

faʾin ʾaḥabba al-murīdu nāma thulutha al-layli al-ʾawwala, waqāma niṣfahu, wanāma sudusahu al-ʾakhīra.

If the aspirant wishes, he may sleep the first third of the night, stand for half of it, and sleep its final sixth.

وَإِنْ أَرَادَ نَامَ نِصْفَ اللَّيْلِ، وَقَامَ ثُلُثَهُ، وَنَامَ سُدُسَهُ. فَقَدْ رُوِيَ أَنَّ هَٰذَا مِنْ أَفْضَلِ الْقِيَامِ، وَأَنَّهُ كَانَ قِيَامَ نَبِيِّ اللَّهِ عَزَّ وَجَلَّ دَاوُدَ عَلَيْهِ السَّلَامُ؛ جَاءَ ذَٰلِكَ فِي رِوَايَتَيْنِ.

waʾin ʾarāda nāma niṣfa al-layli, waqāma thuluthahu, wanāma sudusahu. faqad ruwiya ʾanna hādhā min ʾafḍali al-qiyāmi, waʾannahu kāna qiyāma nabiyyi Allāhi ʿazza wajalla dāwuda ʿalayhi al-salāmu; jāʾa dhālika fī riwāyatayni.

Or, if he wishes, he may sleep half the night, stand for a third, and sleep for a sixth. It is transmitted that this is among the finest forms of vigil and that it was the practice of the prophet of God, mighty and majestic, David—peace be upon him—as stated in two reports.

وَإِنْ أَحَبَّ الْعَبْدُ قَدَّمَ الْقِيَامَ فِيهِمَا، وَأَخَّرَ وِتْرَهُ إِلَى السَّحَرِ. فَإِنْ قَامَ نِصْفَ اللَّيْلِ قَسَمَ نَوْمَهُ فِي أَوَّلِ اللَّيْلِ وَآخِرِهِ، وَإِنْ قَامَ ثُلُثَ اللَّيْلِ نَامَ سُدُسَهُ الْأَخِيرَ.

waʾin ʾaḥabba al-ʿabdu qaddama al-qiyāma fīhimā, waʾakhkhara witrahu ʾilā al-saḥari. faʾin qāma niṣfa al-layli qasama nawmahu fī ʾawwali al-layli waʾākhirihi, waʾin qāma thulutha al-layli nāma sudusahu al-ʾakhīra.

If the servant wishes, he may perform the standing earlier in either arrangement and delay his witr until the predawn. If he stands for half the night, he divides his sleep between its beginning and end; if he stands for a third, he sleeps its final sixth.

وَإِنِ اخْتَارَ أَنْ يَقُومَ مِنْ أَوَّلِ اللَّيْلِ حَتَّىٰ يَغْلِبَهُ النَّوْمُ، ثُمَّ يَنَامَ، ثُمَّ يَقُومَ مَتَى اسْتَيْقَظَ، ثُمَّ يَنَامَ مَتَىٰ غَلَبَهُ النَّوْمُ، ثُمَّ يَقُومَ آخِرَ اللَّيْلِ، فَيَكُونُ لَهُ فِي اللَّيْلِ نَوْمَتَانِ وَقَوْمَتَانِ.

waʾini khtāra ʾan yaqūma min ʾawwali al-layli ḥattā yaghlibahu al-nawmu, thumma yanāma, thumma yaqūma matā istayqaẓa, thumma yanāma matā ghalabahu al-nawmu, thumma yaqūma ʾākhira al-layli, fayakūnu lahu fī al-layli nawmatāni waqawmatāni.

Or he may choose to stand from the beginning of the night until sleep overcomes him, then sleep, rise whenever he awakens, sleep again whenever sleep overcomes him, and finally rise at the end of the night. He will thus have two periods of sleep and two risings during the night.

فَهَٰذَا مِنْ مُكَابَدَةِ اللَّيْلِ، وَهُوَ مِنْ أَشَدِّ الْأَعْمَالِ. وَهَٰذِهِ طَرِيقَةُ أَهْلِ الْحُضُورِ وَالْيَقَظَةِ، وَأَهْلِ التَّذْكَارِ وَالتَّذْكِرَةِ؛ فَقَدْ كَانَ هَٰذَا مِنْ أَخْلَاقِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

fahādhā min mukābadati al-layli, wahuwa min ʾashaddi al-ʾaʿmāli. wahādhihi ṭarīqatu ʾahli al-ḥuḍūri wa-al-yaqaẓati, waʾahli al-tadhkāri wa-al-tadhkirati; faqad kāna hādhā min ʾakhlāqi rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama.

This is part of struggling through the night and is among the most demanding deeds. It is the way of those possessed of presence and wakefulness, continual remembrance and recollection; it was among the practices of the Messenger of God—God bless him and grant him peace.

قَالَ أَنَسُ بْنُ مَالِكٍ: مَا كُنْتَ تُرِيدُ أَنْ تَرَىٰ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَائِمًا إِلَّا رَأَيْتَهُ، وَلَا كُنْتَ تُرِيدُ أَنْ تَرَاهُ قَائِمًا إِلَّا رَأَيْتَهُ.

qāla ʾanasu bnu mālikin: mā kunta turīdu ʾan tarā rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama nāʾiman ʾillā raʾaytahu, walā kunta turīdu ʾan tarāhu qāʾiman ʾillā raʾaytahu.

Anas ibn Mālik said, “Whenever you wished to see the Messenger of God—God bless him and grant him peace—asleep, you could see him so; and whenever you wished to see him standing, you could see him so.”

وَكَانَ هَٰذَا مَذْهَبَ ابْنِ عُمَرَ وَأُولِي الْعَزْمِ مِنَ الصَّحَابَةِ فِي قِيَامِ اللَّيْلِ، وَفَعَلَهُ جَمَاعَةٌ مِنَ التَّابِعِينَ. وَقَدْ رَأَيْنَا مَنْ كَانَ لَهُ فِي اللَّيْلِ قَوْمَاتٌ وَنَوْمَاتٌ فِي تَضَاعِيفِ ذَٰلِكَ.

wakāna hādhā madhhaba ibni ʿumara waʾulī al-ʿazmi mina al-ṣaḥābati fī qiyāmi al-layli, wafaʿalahu jamāʿatun mina al-tābiʿīna. waqad raʾaynā man kāna lahu fī al-layli qawmātun wanawmātun fī taḍāʿīfi dhālika.

This was also the way of Ibn ʿUmar and the resolute among the Companions in their night vigil, and a group of the Successors practiced it. We ourselves have seen people who had several risings and sleeps throughout the night.

فَأَمَّا أَنْ يَكُونَ الْمَنَامُ وَالْقِيَامُ مَوْزُونًا عَدْلًا، فَلَيْسَ ذَٰلِكَ إِلَّا لِنَبِيٍّ بِقَلْبٍ دَائِمِ الْيَقَظَةِ وَبِوَحْيٍ مِنَ اللَّهِ عَزَّ وَجَلَّ.

faʾammā ʾan yakūna al-manāmu wa-al-qiyāmu mawzūnan ʿadlan, falaysa dhālika ʾillā linabiyyin biqalbin dāʾimi al-yaqaẓati wabiwaḥyin mina Allāhi ʿazza wajalla.

As for sleep and standing being held in a perfectly balanced measure, this belongs only to a prophet whose heart remains perpetually awake and who is guided by revelation from God Almighty.

وَلَا يَسْلُكُ هَٰذَا الطَّرِيقَ إِلَّا بِأَسْبَابٍ هِيَ زَادُهُ؛ لِأَنَّ كُلَّ طَرِيقٍ يُقْطَعُ بِزَادٍ مِثْلِهِ. فَمَنْ أَرَادَهُ احْتَقَبَ وَأَخَذَ مِنْ زَادِهِ.

walā yasluku hādhā al-ṭarīqa ʾillā biʾasbābin hiya zāduhu; liʾanna kulla ṭarīqin yuqṭaʿu bizādin mithlihi. faman ʾarādahu iḥtaqaba waʾakhadha min zādihi.

No one travels this path without the means that constitute its provisions, for every road is crossed with provisions suited to it. Whoever seeks it must shoulder and take along its proper provisions.

فَالْأَسْبَابُ: أَحَدُهَا هَمٌّ يَلْزَمُ الْقَلْبَ، وَحُزْنٌ يَسْكُنُ فِيهِ، أَوْ يَقَظَةٌ دَائِمَةٌ يَحْيَا بِهَا الْقَلْبُ، وَفِكْرٌ فِي الْمَلَكُوتِ مُتَّصِلٌ.

fa-al-ʾasbābu: ʾaḥaduhā hammun yalzamu al-qalba, waḥuznun yaskunu fīhi, ʾaw yaqaẓatun dāʾimatun yaḥyā bihā al-qalbu, wafikrun fī al-malakūti muttaṣilun.

Among these means are a concern that remains with the heart, a sorrow that dwells within it, a lasting wakefulness through which the heart comes alive, and unbroken contemplation of the spiritual dominion.

وَخُلُوُّ الْمَعِدَةِ مِنَ الطَّعَامِ، وَقِلَّةُ الشُّرْبِ، وَأَنْ يَقِيلَ بِالنَّهَارِ، وَلَا يُكْثِرَ تَعَبَ جَوَارِحِهِ فِي أَمْرِ الدُّنْيَا.

wakhuluwwu al-maʿidati mina al-ṭaʿāmi, waqillatu al-shurbi, waʾan yaqīla bi-al-nahāri, walā yukthira taʿaba jawāriḥihi fī ʾamri al-dunyā.

They also include keeping the stomach empty of food, drinking little, taking a midday rest, and not exhausting one’s limbs in worldly affairs.

فَهَٰذِهِ رِيَاضَةُ الْمُرِيدِ إِلَىٰ أَنْ يَأْلَفَ الْقِيَامَ وَلْيَسْتَوْطِنْ حِينَئِذٍ، فَيَتَجَافَىٰ جَنْبُهُ لِمَا فِي قَلْبِهِ مِنَ الْخَوْفِ وَالرَّجَاءِ الَّذِي قَدِ اسْتَكَنَّ فِيهِ.

fahādhihi riyāḍatu al-murīdi ʾilā ʾan yaʾlafa al-qiyāma walyastawṭin ḥīnaʾidhin, fayatajāfā janbuhu limā fī qalbihi mina al-khawfi wa-al-rajāʾi al-ladhī qadi stakanna fīhi.

This is the aspirant’s discipline until he becomes accustomed to standing and makes it his settled abode. His side will then forsake the bed because of the fear and hope that have taken residence in his heart.

وَرُوِيَ عَنِ اللَّهِ سُبْحَانَهُ وَتَعَالَىٰ: «إِنَّ عَبْدِي الَّذِي هُوَ عَبْدِي حَقًّا الَّذِي لَا يَنْتَظِرُ بِقِيَامِهِ صِيَاحَ الدِّيكِ».

waruwiya ʿani Allāhi subḥānahu wataʿālā: “ʾinna ʿabdī al-ladhī huwa ʿabdī ḥaqqan al-ladhī lā yantaẓiru biqiyāmihi ṣiyāḥa al-dīki”.

It is related from God—glory and exaltation be to Him: “My servant who is truly My servant is the one who does not wait for the rooster’s cry before rising.”

فَفِي هَٰذَا حَثٌّ عَلَى الْقِيَامِ قَبْلَ السَّحَرِ. وَنَوْمُ آخِرِ اللَّيْلِ نَسْتَحِبُّهُ لِمَعْنَيَيْنِ: أَحَدُهُمَا أَنَّهُ يُذْهِبُ بِالنُّعَاسِ بِالْغَدَاةِ؛ وَقَدْ كَانُوا يَكْرَهُونَ النُّعَاسَ بِالْغَدَاةِ، وَيَأْمُرُونَ النَّاعِسَ بَعْدَ صَلَاةِ الصُّبْحِ بِالنَّوْمِ.

fafī hādhā ḥaththun ʿalā al-qiyāmi qabla al-saḥari. wanawmu ʾākhiri al-layli nastaḥibbuhu limaʿnayayni: ʾaḥaduhumā ʾannahu yudhhibu bi-al-nuʿāsi bi-al-ghadāti; waqad kānū yakrahūna al-nuʿāsa bi-al-ghadāti, wayaʾmurūna al-nāʿisa baʿda ṣalāti al-ṣubḥi bi-al-nawmi.

This urges one to rise before the predawn. We recommend sleeping at the end of the night for two reasons. First, it removes drowsiness in the morning; they disliked morning drowsiness and instructed anyone overcome by sleep after the dawn prayer to sleep properly.

وَالْمَعْنَى الثَّانِي أَنَّهُ يُقِلُّ صُفْرَةَ الْوَجْهِ. فَلَوْ قَامَ الْعَبْدُ أَكْثَرَ اللَّيْلِ وَنَامَ سَحَرًا ذَهَبَ نُعَاسُهُ بِالْغَدَاةِ وَقَلَّتْ صُفْرَةُ وَجْهِهِ.

wa-al-maʿnā al-thānī ʾannahu yuqillu ṣufrata al-wajhi. falaw qāma al-ʿabdu ʾakthara al-layli wanāma saḥaran dhahaba nuʿāsuhu bi-al-ghadāti waqallat ṣufratu wajhihi.

Second, it reduces the pallor of the face. If the servant stands for most of the night and sleeps toward the predawn, his morning drowsiness will depart and the pallor of his face will diminish.

وَلَوْ نَامَ أَكْثَرَ اللَّيْلِ وَسَهِرَ مِنَ السَّحَرِ جَلَبَ عَلَيْهِ النُّعَاسَ بِالْغَدَاةِ وَصُفْرَةَ الْوَجْهِ، فَلْيَتَّقِ الْعَبْدُ ذَٰلِكَ؛ فَإِنَّهُ بَابٌ غَامِضٌ مِنَ الشُّهْرَةِ وَالشَّهْوَةِ الْخَفِيَّةِ.

walaw nāma ʾakthara al-layli wasahira mina al-saḥari jalaba ʿalayhi al-nuʿāsa bi-al-ghadāti waṣufrata al-wajhi, falyattaqi al-ʿabdu dhālika; faʾinnahu bābun ghāmiḍun mina al-shuhrati wa-al-shahwati al-khafiyyati.

But if he sleeps for most of the night and remains awake only from the predawn, this brings morning drowsiness and facial pallor. Let the servant beware of that, for it is a subtle doorway to seeking fame and to hidden desire.

وَلْيُقِلَّ شُرْبَ الْمَاءِ بِاللَّيْلِ؛ فَقَدْ يَكُونُ مِنْهُ الصُّفْرَةُ، سِيَّمَا فِي آخِرِ اللَّيْلِ وَبَعْدَ الِانْتِبَاهِ مِنَ النَّوْمِ.

walyuqilla shurba al-māʾi bi-al-layli; faqad yakūnu minhu al-ṣufratu, siyyamā fī ʾākhiri al-layli wabaʿda al-intibāhi mina al-nawmi.

He should drink little water at night, for it may cause pallor, especially at the end of the night and after waking from sleep.

وَقَالَتْ عَائِشَةُ رَضِيَ اللَّهُ عَنْهَا: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَوْتَرَ مِنْ آخِرِ اللَّيْلِ، فَإِنْ كَانَتْ لَهُ حَاجَةٌ إِلَىٰ أَهْلِهِ دَنَا مِنْهُنَّ، وَإِلَّا اضْطَجَعَ فِي مُصَلَّاهُ حَتَّىٰ يَأْتِيَهُ بِلَالٌ فَيُؤْذِنَهُ بِالصَّلَاةِ.

waqālat ʿāʾishatu raḍiya Allāhu ʿanhā: kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama ʾidhā ʾawtara min ʾākhiri al-layli, faʾin kānat lahu ḥājatun ʾilā ʾahlihi danā minhunna, waʾillā iḍṭajaʿa fī muṣallāhu ḥattā yaʾtiyahu bilālun fayuʾdhinahu bi-al-ṣalāti.

ʿĀʾisha—God be pleased with her—said: “When the Messenger of God—God bless him and grant him peace—performed witr at the end of the night, he would approach his wives if he had need of them; otherwise, he would lie down in his place of prayer until Bilāl came and informed him that it was time for prayer.”

وَقَالَتْ أَيْضًا: مَا أَلْفَيْتُهُ السَّحَرَ الْأَعْلَىٰ إِلَّا نَائِمًا، تَعْنِي رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

waqālat ʾayḍan: mā ʾalfaytuhu al-saḥara al-ʾaʿlā ʾillā nāʾiman, taʿnī rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama.

She also said, referring to the Messenger of God—God bless him and grant him peace: “I never found him during the early predawn except asleep.”

وَفِي الْخَبَرِ الْآخَرِ: كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَوْتَرَ مِنْ آخِرِ اللَّيْلِ اضْطَجَعَ عَلَىٰ شِقِّهِ الْأَيْمَنِ ضَجْعَةً، حَتَّىٰ يَأْتِيَهُ بِلَالٌ فَيَخْرُجَ مَعَهُ إِلَى الصَّلَاةِ.

wafī al-khabari al-ʾākhari: kāna al-nabiyyu ṣallā Allāhu ʿalayhi wasallama ʾidhā ʾawtara min ʾākhiri al-layli iḍṭajaʿa ʿalā shiqqihi al-ʾaymani ḍajʿatan, ḥattā yaʾtiyahu bilālun fayakhruja maʿahu ʾilā al-ṣalāti.

Another report states that after performing witr at the end of the night, the Prophet—God bless him and grant him peace—would lie for a while on his right side until Bilāl came, whereupon he would go out with him to the prayer.

فَقَدْ كَانَ السَّلَفُ يَسْتَحِبُّونَ هَٰذِهِ الضَّجْعَةَ بَعْدَ الْوِتْرِ وَقَبْلَ صَلَاةِ الصُّبْحِ، حَتَّىٰ قَالَ بَعْضُهُمْ: فَهِيَ سُنَّةٌ، مِنْهُمْ أَبُو هُرَيْرَةَ وَمَرْوَانُ.

faqad kāna al-salafu yastaḥibbūna hādhihi al-ḍajʿata baʿda al-witri waqabla ṣalāti al-ṣubḥi, ḥattā qāla baʿḍuhum: fahiya sunnatun, minhum ʾabū hurayrata wamarwānu.

The early generations therefore recommended this brief rest after witr and before the dawn prayer. Some, including Abū Hurayra and Marwān, even said that it is a sunna.

وَالنَّوْمُ مِنْ آخِرِ اللَّيْلِ وَفِي الثُّلُثِ الْأَخِيرِ مَزِيدٌ لِأَهْلِ الْمُشَاهَدَةِ وَالْحُضُورِ؛ لِأَنَّهُ كَشْفٌ لَهُمْ مِنَ الْمَلَكُوتِ وَاسْتِمَاعُ الْعُلُومِ مِنَ الْجَبَرُوتِ، وَهُوَ رَاحَةٌ وَسَكَنٌ لِلْعُمَّالِ وَأَهْلِ الْمُجَاهَدَةِ.

wa-al-nawmu min ʾākhiri al-layli wafī al-thuluthi al-ʾakhīri mazīdun liʾahli al-mushāhadati wa-al-ḥuḍūri; liʾannahu kashfun lahum mina al-malakūti wa-istimāʿu al-ʿulūmi mina al-jabarūti, wahuwa rāḥatun wasakanun li-al-ʿummāli waʾahli al-mujāhadati.

Sleep at the end of the night and during its final third brings increase to those endowed with witnessing and presence, for it unveils something of the spiritual dominion to them and allows them to receive knowledge from the realm of divine power. It is rest and repose for devoted workers and strivers.

وَلِذَٰلِكَ حُظِرَتِ الصَّلَاةُ بَعْدَ صَلَاةِ الْفَجْرِ وَبَعْدَ صَلَاةِ الْعَصْرِ، لِيَسْتَرِيحَ عُمَّالُ اللَّهِ عَزَّ وَجَلَّ وَأَهْلُ أَوْرَادِ اللَّيْلِ وَالنَّهَارِ فِيهِمَا.

walidhālika ḥuẓirati al-ṣalātu baʿda ṣalāti al-fajri wabaʿda ṣalāti al-ʿaṣri, liyastarīḥa ʿummālu Allāhi ʿazza wajalla waʾahlu ʾawrādi al-layli wa-al-nahāri fīhimā.

For this reason prayer was prohibited after the dawn prayer and after the afternoon prayer, so that the devoted workers of God, mighty and majestic, and those who maintain the litanies of night and day might rest during those times.

وَالنَّوْمُ مِنْ آخِرِ اللَّيْلِ هُوَ نُقْصَانٌ لِأَهْلِ السَّهْوِ وَالْغَفْلَةِ، مِنْ حَيْثُ كَانَ مَزِيدًا لِأَهْلِ الشُّهُودِ وَالْيَقَظَةِ؛ لِأَنَّهُ آخِرُ خِدْمَةِ أُولَٰئِكَ فَفِيهِ رَاحَتُهُمْ، وَهُوَ تَطَاوُلُ النَّوْمِ وَالْغَفْلَةِ بِهَٰؤُلَاءِ فَهُوَ نَقْصُهُمْ.

wa-al-nawmu min ʾākhiri al-layli huwa nuqṣānun liʾahli al-sahwi wa-al-ghaflati, min ḥaythu kāna mazīdan liʾahli al-shuhūdi wa-al-yaqaẓati; liʾannahu ʾākhiru khidmati ʾulāʾika fafīhi rāḥatuhum, wahuwa taṭāwulu al-nawmi wa-al-ghaflati bihāʾulāʾi fahuwa naqṣuhum.

Sleep at the end of the night is a deficiency for people of distraction and heedlessness even though it is an increase for people of witnessing and wakefulness. For the latter it follows the end of their service and provides their rest; for the former it merely prolongs sleep and heedlessness and is therefore a loss.

وَلْيَفْصِلِ الْعَبْدُ فِي تَضَاعِيفِ صَلَاةِ اللَّيْلِ بِجُلُوسٍ يُسَبِّحُ فِيهِ مِائَةَ تَسْبِيحَةٍ؛ فَذَٰلِكَ تَرْوِيحٌ لَهُ وَعَوْنٌ عَلَى الصَّلَاةِ، وَهُوَ دَاخِلٌ فِي قَوْلِهِ تَعَالَىٰ: ﴿وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَأَدْبَارَ السُّجُودِ﴾ [سُورَةُ ق: ٤٠].

walyafṣili al-ʿabdu fī taḍāʿīfi ṣalāti al-layli bijulūsin yusabbiḥu fīhi miʾata tasbīḥatin; fadhālika tarwīḥun lahu waʿawnun ʿalā al-ṣalāti, wahuwa dākhilun fī qawlihi taʿālā: “wamina al-layli fasabbiḥhu waʾadbāra al-sujūdi” (sūratu Qāf: 40).

During his night prayer, the servant should occasionally pause and sit to glorify God one hundred times. This refreshes him and helps him continue praying, and it falls within the words of God Most High: “Glorify Him during the night and after the prostrations” [Qāf 50:40].

أَيْ: أَعْقَابَ الصَّلَاةِ فِي أَحَدِ الْوَجْهَيْنِ عَلَىٰ قِرَاءَةِ مَنْ نَصَبَ.

ʾay: ʾaʿqāba al-ṣalāti fī ʾaḥadi al-wajhayni ʿalā qirāʾati man naṣaba.

According to one interpretation, and the reading with the accusative ending, this means immediately after the prayers.

وَإِنْ أَرَادَ الْمَزِيدَ أَحْيَا الْوِرْدَيْنِ اللَّذَيْنِ مِنْ أَوَّلِ اللَّيْلِ: أَحَدُهُمَا بَيْنَ الْعِشَاءَيْنِ، وَالثَّانِي قَبْلَ نَوْمَةِ النَّاسِ؛ فَإِنَّ إِحْيَاءَ هَٰذَيْنِ الْوِرْدَيْنِ عِنْدَ بَعْضِ الْعُلَمَاءِ أَفْضَلُ مِنْ صِيَامِ يَوْمٍ.

waʾin ʾarāda al-mazīda ʾaḥyā al-wirdayni al-ladhayni min ʾawwali al-layli: ʾaḥaduhumā bayna al-ʿishāʾayni, wa-al-thānī qabla nawmati al-nāsi; faʾinna ʾiḥyāʾa hādhayni al-wirdayni ʿinda baʿḍi al-ʿulamāʾi ʾafḍalu min ṣiyāmi yawmin.

If he desires an increase, he should keep alive the two portions at the beginning of the night: the first between sunset and night prayers, and the second before people go to sleep. According to some scholars, maintaining these two portions is better than fasting for a day.

ثُمَّ لِيَقُمِ الْوِرْدَ الرَّابِعَ، وَهُوَ مَا بَيْنَ الْفَجْرَيْنِ، وَهُوَ أَوَّلُ ثُلُثِ اللَّيْلِ الْأَخِيرِ؛ أَوِ الْوِرْدَ الْخَامِسَ، وَهُوَ السَّحَرُ الْأَخِيرُ قَبْلَ طُلُوعِ الْفَجْرِ الثَّانِي، وَهُوَ يَصْلُحُ لِلْقِرَاءَةِ وَالِاسْتِغْفَارِ إِنْ كَانَ لَمْ يَعْتَدْ لِلْقِيَامِ فِي جَوْفِ اللَّيْلِ.

thumma liyaqumi al-wirda al-rābiʿa, wahuwa mā bayna al-fajrayni, wahuwa ʾawwalu thuluthi al-layli al-ʾakhīri; ʾawi al-wirda al-khāmisa, wahuwa al-saḥaru al-ʾakhīru qabla ṭulūʿi al-fajri al-thānī, wahuwa yaṣluḥu li-al-qirāʾati wa-al-istighfāri ʾin kāna lam yaʿtad li-al-qiyāmi fī jawfi al-layli.

Then he should maintain the fourth portion, between the two dawns and at the beginning of the night’s final third; or the fifth portion, the last predawn before the true dawn rises. This is suitable for recitation and seeking forgiveness if he is not accustomed to rising in the middle of the night.

وَفِي خَبَرِ أَبِي مُوسَىٰ وَمُعَاذٍ لَمَّا الْتَقَيَا، قَالَ مُعَاذٌ لِأَبِي مُوسَىٰ: كَيْفَ تَصْنَعُ فِي قِيَامِ اللَّيْلِ؟ قَالَ: أَقُومُهُ أَجْمَعَ، لَا أَنَامُ مِنْهُ شَيْئًا، وَأَتَفَوَّقُ الْقُرْآنَ فِيهِ تَفَوُّقًا.

wafī khabari ʾabī mūsā wamuʿādhin lammā iltaqayā, qāla muʿādhun liʾabī mūsā: kayfa taṣnaʿu fī qiyāmi al-layli? qāla: ʾaqūmuhu ʾajmaʿa, lā ʾanāmu minhu shayʾan, waʾatafawwaqu al-qurʾāna fīhi tafawwuqan.

In the report of Abū Mūsā and Muʿādh, when they met, Muʿādh asked Abū Mūsā, “How do you observe the night vigil?” He replied, “I stand throughout it and sleep none of it, taking the Qurʾān in measured portions through the night.”

قَالَ مُعَاذٌ: لَكِنِّي أَنَامُ ثُمَّ أَقُومُ، وَأَحْتَسِبُ فِي نَوْمَتِي مَا أَحْتَسِبُ فِي قَوْمَتِي. فَذَكَرَا ذَٰلِكَ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ لِأَبِي مُوسَىٰ: «مُعَاذٌ أَفْقَهُ مِنْكَ».

qāla muʿādhun: lakinnī ʾanāmu thumma ʾaqūmu, waʾaḥtasibu fī nawmatī mā ʾaḥtasibu fī qawmatī. fadhakarā dhālika lirasūli Allāhi ṣallā Allāhu ʿalayhi wasallama, faqāla liʾabī mūsā: “muʿādhun ʾafqahu minka”.

Muʿādh said, “But I sleep and then rise, and I seek reward in my sleep just as I seek it in my standing.” They mentioned this to the Messenger of God—God bless him and grant him peace—who told Abū Mūsā, “Muʿādh has deeper understanding than you.”

وَقَدْ كَانَ بَعْضُهُمْ لَا يَنَامُ حَتَّىٰ يَغْلِبَهُ النَّوْمُ. وَكَانَ بَعْضُ السَّلَفِ يَقُولُ: هِيَ أَوَّلُ نَوْمَةٍ؛ فَإِنِ انْتَبَهْتُ ثُمَّ عُدْتُ إِلَىٰ نَوْمَةٍ أُخْرَىٰ فَلَا أَنَامَ اللَّهُ عَيْنِي.

waqad kāna baʿḍuhum lā yanāmu ḥattā yaghlibahu al-nawmu. wakāna baʿḍu al-salafi yaqūlu: hiya ʾawwalu nawmatin; faʾini ntabahtu thumma ʿudtu ʾilā nawmatin ʾukhrā falā ʾanāma Allāhu ʿaynī.

Some of them would not sleep until sleep overcame them. One of the early generations used to say, “It is only the first sleep; if I awaken and then return to sleep again, may God grant my eye no sleep.”

وَسُئِلَ فَزَارَةُ الشَّامِيُّ عَنْ وَصْفِ الْأَبْدَالِ، وَكَانُوا يَظْهَرُونَ لَهُ، فَقَالَ: أَكْلُهُمْ فَاقَةٌ، وَنَوْمُهُمْ غَلَبَةٌ، وَكَلَامُهُمْ ضَرُورَةٌ، وَصَمْتُهُمْ حِكْمَةٌ، وَعِلْمُهُمْ قُدْرَةٌ.

wasuʾila fazāratu al-shāmiyyu ʿan waṣfi al-ʾabdāli, wakānū yaẓharūna lahu, faqāla: ʾakluhum fāqatun, wanawmuhum ghalabatun, wakalāmuhum ḍarūratun, waṣamtuhum ḥikmatun, waʿilmuhum qudratun.

Fazāra al-Shāmī was asked to describe the spiritual substitutes, who used to disclose themselves to him. He said, “They eat only from need, sleep only when overcome, speak only from necessity, remain silent from wisdom, and their knowledge is power.”

وَقِيلَ لِآخَرَ: صِفْ لَنَا الْخَائِفِينَ. فَقَالَ: أَكْلُهُمْ أَكْلُ الْمَرْضَىٰ، وَنَوْمُهُمْ نَوْمُ الْغَرْقَىٰ.

waqīla liʾākhara: ṣif lanā al-khāʾifīna. faqāla: ʾakluhum ʾaklu al-marḍā, wanawmuhum nawmu al-gharqā.

Another was asked, “Describe the people of fear for us.” He replied, “They eat as the sick eat and sleep as the drowning sleep.”

وَلَا يَدَعِ الْعَبْدُ أَنْ يَقُومَ مِقْدَارَ خُمُسِ اللَّيْلِ أَوْ سُدُسِهِ، وَهُوَ وِرْدٌ مِنْ أَوْرَادِ اللَّيْلِ أَوْ وِرْدَانِ عَلَى اخْتِلَافِهِمَا فِي الطُّولِ وَالْقِصَرِ، مُتَفَرِّقًا كَانَ قِيَامُهُ أَوْ مُتَّصِلًا.

walā yadaʿi al-ʿabdu ʾan yaqūma miqdāra khumusi al-layli ʾaw sudusihi, wahuwa wirdun min ʾawrādi al-layli ʾaw wirdāni ʿalā ikhtilāfihimā fī al-ṭūli wa-al-qiṣari, mutafarriqan kāna qiyāmuhu ʾaw muttaṣilan.

The servant should not neglect to stand for a fifth or a sixth of the night. This amounts to one of the nightly portions, or two portions depending on their differing length, whether his standing is divided or continuous.

وَأَيَّ وِرْدٍ أَحْيَاهُ مِنَ اللَّيْلِ بِأَيِّ نَوْعٍ مِنَ الْأَذْكَارِ فَقَدْ دَخَلَ فِي أَهْلِ اللَّيْلِ وَلَهُ مَعَهُمْ نَصِيبٌ.

waʾayya wirdin ʾaḥyāhu mina al-layli biʾayyi nawʿin mina al-ʾadhkāri faqad dakhala fī ʾahli al-layli walahu maʿahum naṣībun.

Whatever portion of the night he keeps alive with any form of remembrance, he has entered among the people of the night and shares in their portion.

وَمَنْ أَحْيَا أَكْثَرَ لَيْلَتِهِ أَوْ نِصْفَهَا كُتِبَ لَهُ إِحْيَاءُ جَمِيعِهَا، وَتُصُدِّقَ عَلَيْهِ بِمَا بَقِيَ مِنْهَا.

waman ʾaḥyā ʾakthara laylatihi ʾaw niṣfahā kutiba lahu ʾiḥyāʾu jamīʿihā, watuṣuddiqa ʿalayhi bimā baqiya minhā.

Whoever keeps most of his night or half of it alive is credited with enlivening the whole night, and the remainder is bestowed upon him as a charity.

وَمَنْ صَلَّىٰ فِي لَيْلَةٍ عِشْرِينَ رَكْعَةً وَأَوْتَرَ بَعْدَهَا بِثَلَاثٍ حُسِبَ لَهُ كَأَنَّهُ أَحْيَاهَا بِفَضْلِ اللَّهِ وَرَحْمَتِهِ.

waman ṣallā fī laylatin ʿishrīna rakʿatan waʾawtara baʿdahā bithalāthin ḥusiba lahu kaʾannahu ʾaḥyāhā bifaḍli Allāhi waraḥmatihi.

Whoever prays twenty cycles in a night and follows them with three cycles of witr is reckoned, by God’s bounty and mercy, as though he had kept the whole night alive.

وَقَدْ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُومُ لَيْلَةً نِصْفَ اللَّيْلِ، وَلَيْلَةً ثُلُثَهُ، وَلَيْلَةً ثُلُثَيْهِ؛ وَذَٰلِكَ مَذْكُورٌ فِي أَوَّلِ الْآيَتَيْنِ مِنْ قِيَامِ اللَّيْلِ فِي سُورَةِ الْمُزَّمِّلِ.

waqad kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūmu laylatan niṣfa al-layli, walaylatan thuluthahu, walaylatan thuluthayhi; wadhālika madhkūrun fī ʾawwali al-ʾāyatayni min qiyāmi al-layli fī sūrati al-muzzammili.

The Messenger of God—God bless him and grant him peace—would stand one night for half the night, another for a third, and another for two-thirds. This is mentioned in the first of the two passages concerning night vigil in Sūrat al-Muzzammil.

وَقَدْ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُومُ لَيْلَةً نِصْفَ اللَّيْلِ وَنِصْفَ سُدُسِهِ مَعَهُ، وَيَقُومُ لَيْلَةً رُبُعَهُ، وَيَقُومُ لَيْلَةً سُدُسَ اللَّيْلِ حَسْبُ.

waqad kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūmu laylatan niṣfa al-layli waniṣfa sudusihi maʿahu, wayaqūmu laylatan rubuʿahu, wayaqūmu laylatan sudusa al-layli ḥasbu.

The Messenger of God—God bless him and grant him peace—would also stand one night for half the night together with half of a sixth, another night for a quarter, and another for only a sixth of the night.

وَذَٰلِكَ مَذْكُورٌ فِي آخِرِ الْآيَتَيْنِ مِنْ قِيَامِ اللَّيْلِ، وَهَٰذَا عَلَىٰ قِرَاءَةِ مَنْ كَسَرَ: ﴿وَنِصْفِهِ وَثُلُثِهِ﴾.

wadhālika madhkūrun fī ʾākhiri al-ʾāyatayni min qiyāmi al-layli, wahādhā ʿalā qirāʾati man kasara: “waniṣfihi wathuluthihi”.

This is mentioned in the latter of the two passages concerning night vigil, according to the reading that places “half of it and a third of it” in the genitive.

فَأَمَّا مَنْ نَصَبَ فَقَالَ: ﴿وَنِصْفَهُ وَثُلُثَهُ﴾، فَإِنَّهُ يَعْنِي: يَقُومُ النِّصْفَ مَعَ نِصْفِ السُّدُسِ، وَالنِّصْفَ وَحْدَهُ، وَالثُّلُثَ وَحْدَهُ، وَهُوَ الَّذِي ذَكَرْنَاهُ مِنَ الْآيَةِ الْأُولَىٰ.

faʾammā man naṣaba faqāla: “waniṣfahu wathuluthahu”, faʾinnahu yaʿnī: yaqūmu al-niṣfa maʿa niṣfi al-sudusi, wa-al-niṣfa waḥdahu, wa-al-thulutha waḥdahu, wahuwa al-ladhī dhakarnāhu mina al-ʾāyati al-ʾūlā.

As for the reading with the accusative—“half of it and a third of it”—it means that he stands for half together with half of a sixth, for one half alone, or for one third alone. This is what we cited from the first passage.

وَقَدْ جَاءَ فِي التَّفْسِيرِ نَحْوُ هَٰذَا، وَهُوَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مُفْتَرَضٌ عَلَيْهِ صَلَاةُ اللَّيْلِ؛ فَالْآيَةُ الْأُولَىٰ أَمَرَهُ تَعَالَىٰ بِقِيَامِ اللَّيْلِ فِيهَا، وَالْأُخْرَىٰ أَخْبَرَ عَنْهُ بِقِيَامِهِ كَيْفَ هُوَ.

waqad jāʾa fī al-tafsīri naḥwu hādhā, wahuwa ṣallā Allāhu ʿalayhi wasallama muftaraḍun ʿalayhi ṣalātu al-layli; fa-al-ʾāyatu al-ʾūlā ʾamarahu taʿālā biqiyāmi al-layli fīhā, wa-al-ʾukhrā ʾakhbara ʿanhu biqiyāmihi kayfa huwa.

Something similar is stated in Qurʾānic commentary. Night prayer was obligatory for him—God bless him and grant him peace. In the first passage God Most High commands him to stand at night; in the other He reports the manner of his standing.

فَالْأَجْوَدُ أَنْ يَكُونَ مَا أَخْبَرَ عَنْهُ مُوَاطِئًا لِمَا أَمَرَهُ بِهِ. فَالَّذِي أَمَرَهُ بِهِ أَنَّهُ قَالَ تَعَالَىٰ: ﴿قُمِ اللَّيْلَ﴾ [الْمُزَّمِّلِ: ٢]، ثُمَّ اسْتَثْنَى الْقَلِيلَ مِنْهُ فَقَالَ: ﴿إِلَّا قَلِيلًا﴾ [الْمُزَّمِّلِ: ٢].

fa-al-ʾajwadu ʾan yakūna mā ʾakhbara ʿanhu muwāṭiʾan limā ʾamarahu bihi. fa-al-ladhī ʾamarahu bihi ʾannahu qāla taʿālā: “qumi al-layla” (al-muzzammili: 2), thumma istathnā al-qalīla minhu faqāla: “ʾillā qalīlan” (al-muzzammili: 2).

The sounder view is therefore that what God reports of him accords with what He commanded him. God Most High commanded him, “Stand through the night” [al-Muzzammil 73:2], then excepted a little from it, saying, “except a little” [73:2].

ثُمَّ فَسَّرَ أَمْرَهُ فَقَالَ: ﴿نِصْفَهُ أَوِ انْقُصْ مِنْهُ قَلِيلًا﴾ [الْمُزَّمِّلِ: ٣]، يَعْنِي—وَاللَّهُ أَعْلَمُ—انْقُصْ نِصْفَ السُّدُسِ أَوْ نِصْفَ الثُّلُثِ؛ هَٰذَانِ أَقَلُّ أَسْمَاءِ النُّقْصَانِ عِنْدَ الْعَرَبِ.

thumma fassara ʾamrahu faqāla: “niṣfahu ʾawi nquṣ minhu qalīlan” (al-muzzammili: 3), yaʿnī—wa-Allāhu ʾaʿlamu—unquṣ niṣfa al-sudusi ʾaw niṣfa al-thuluthi; hādhāni ʾaqallu ʾasmāʾi al-nuqṣāni ʿinda al-ʿarabi.

He then explained His command: “Half of it, or reduce it a little” [al-Muzzammil 73:3]. This means—God knows best—reduce it by half a sixth or half a third, these being the smallest measures called a reduction among the Arabs.

ثُمَّ قَالَ: ﴿أَوْ زِدْ عَلَيْهِ﴾ [الْمُزَّمِّلِ: ٤]؛ أَوْ زِدْ عَلَيْهِ، يَعْنِي: زِدْ عَلَى النِّصْفِ. كَأَنَّهُ رَدَّ عَلَيْهِ نِصْفَ سُدُسِ اللَّيْلِ؛ لِأَنَّهُ أَخْبَرَ عَنْهُ فِي الْآيَةِ الْأُخْرَىٰ بِأَقَلَّ مِنَ الثُّلُثَيْنِ.

thumma qāla: “ʾaw zid ʿalayhi” (al-muzzammili: 4); ʾaw zid ʿalayhi, yaʿnī: zid ʿalā al-niṣfi. kaʾannahu radda ʿalayhi niṣfa sudusi al-layli; liʾannahu ʾakhbara ʿanhu fī al-ʾāyati al-ʾukhrā biʾaqalla mina al-thuluthayni.

Then He says, “or add to it” [al-Muzzammil 73:4]. “Or add to it” means: add to the half. It is as though He restored to it half of a sixth of the night, for in the other verse He reports that the Prophet stood for a little less than two-thirds.

فَقَالَ: ﴿إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَىٰ مِنْ ثُلُثَيِ اللَّيْلِ﴾ [الْمُزَّمِّلِ: ٢٠]؛ يَكُونُ هَٰذَا نِصْفًا وَنِصْفَ سُدُسٍ، وَهُوَ أَقَلُّ التَّسْمِيَةِ عِنْدَهُمْ.

faqāla: “ʾinna rabbaka yaʿlamu ʾannaka taqūmu ʾadnā min thuluthayi al-layli” (al-muzzammili: 20); yakūnu hādhā niṣfan waniṣfa sudusin, wahuwa ʾaqallu al-tasmiyati ʿindahum.

Thus He says: “Your Lord knows that you stand for a little less than two-thirds of the night” [al-Muzzammil 73:20]. This amounts to one half plus half of a sixth, the smallest measure to which they apply that expression.

ثُمَّ قَالَ: ﴿وَنِصْفَهُ﴾، أَيْ: وَيَعْلَمُ أَنَّكَ تَقُومُ نِصْفَهُ أَيْضًا، ﴿وَثُلُثَهُ﴾، أَيْ: وَتَقُومُ ثُلُثَهُ.

thumma qāla: “waniṣfahu”, ʾay: wayaʿlamu ʾannaka taqūmu niṣfahu ʾayḍan, “wathuluthahu”, ʾay: wataqūmu thuluthahu.

Then He says, “and half of it,” meaning: He knows that you also stand for half of it; and “a third of it,” meaning: you also stand for a third of it.

فَهَٰذِهِ الْأَخْبَارُ أَشْبَهُ بِوَطْءِ الْأَمْرِ مِنْ قِرَاءَةِ مَنْ كَسَرَ فَقَالَ: ﴿وَنِصْفِهِ وَثُلُثِهِ﴾، يُرِيدُ: وَتَقُومُ أَدْنَىٰ مِنْ نِصْفِهِ، وَهُوَ الرُّبُعُ أَوِ الثُّلُثُ، وَأَدْنَىٰ مِنْ ثُلُثِهِ، وَهُوَ السُّدُسُ أَوْ نِصْفُ السُّدُسِ.

fahādhihi al-ʾakhbāru ʾashbahu biwaṭʾi al-ʾamri min qirāʾati man kasara faqāla: “waniṣfihi wathuluthihi”, yurīdu: wataqūmu ʾadnā min niṣfihi, wahuwa al-rubuʿu ʾawi al-thuluthu, waʾadnā min thuluthihi, wahuwa al-sudusu ʾaw niṣfu al-sudusi.

These reports correspond more closely to the command than the reading with the genitive, “and of half of it and a third of it,” which would mean: you stand for less than half, namely a quarter or a third, and less than a third, namely a sixth or half a sixth.

وَقَدْ قَالَتْ عَائِشَةُ رَضِيَ اللَّهُ عَنْهَا: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُومُ مِنَ اللَّيْلِ إِذَا سَمِعَ الصَّارِخَ، تَعْنِي الدِّيكَ.

waqad qālat ʿāʾishatu raḍiya Allāhu ʿanhā: kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūmu mina al-layli ʾidhā samiʿa al-ṣārikha, taʿnī al-dīka.

ʿĀʾisha—God be pleased with her—said: “The Messenger of God—God bless him and grant him peace—would rise during the night when he heard the crier,” meaning the rooster.

فَهَٰذَا يَكُونُ مِنَ السَّحَرِ فَقَطْ، فَكَانَ هَٰذَا يَكُونُ سُدُسَ اللَّيْلِ أَوْ نِصْفَ سُدُسِهِ؛ فَفِيهِ رُخْصَةٌ وَسَعَةٌ لِقَوَّامِ اللَّيْلِ.

fahādhā yakūnu mina al-saḥari faqaṭ, fakāna hādhā yakūnu sudusa al-layli ʾaw niṣfa sudusihi; fafīhi rukhṣatun wasaʿatun liqawwāmi al-layli.

This would occur only at the predawn, amounting to a sixth of the night or half of a sixth. It therefore provides allowance and latitude for those who keep night vigil.

قُلْنَا: هَٰذَا تَقْرِيبٌ لَا تَحْدِيدٌ، وَاللَّهُ أَعْلَمُ. وَالنَّصْبُ اخْتِيَارُنَا فِي الْقِرَاءَةِ عَلَىٰ مَعْنَىٰ كَثْرَةِ الْقِيَامِ وَلِمُوَاطَأَةِ الْخَبَرِ عَنْهُ لِلْأَمْرِ.

qulnā: hādhā taqrībun lā taḥdīdun, wa-Allāhu ʾaʿlamu. wa-al-naṣbu ikhtiyārunā fī al-qirāʾati ʿalā maʿnā kathrati al-qiyāmi walimuwāṭaʾati al-khabari ʿanhu li-al-ʾamri.

We say that this is an approximation, not a fixed delimitation, and God knows best. We prefer the accusative reading because it indicates abundant standing and makes the report about the Prophet accord with the command given to him.

وَقَدْ جَاءَ فِي الْأَثَرِ: «صَلِّ مِنَ اللَّيْلِ وَلَوْ قَدْرَ حَلْبِ شَاةٍ»؛ فَهَٰذَا قَدْ يَكُونُ أَرْبَعَ رَكَعَاتٍ، وَقَدْ يَكُونُ رَكْعَتَيْنِ.

waqad jāʾa fī al-ʾathari: “ṣalli mina al-layli walaw qadra ḥalbi shātin”; fahādhā qad yakūnu ʾarbaʿa rakaʿātin, waqad yakūnu rakʿatayni.

It is related: “Pray during the night, even if only for the time it takes to milk a sheep.” This may amount to four cycles or perhaps two.

وَقَالَ أَبُو سُلَيْمَانَ: مَنْ أَحْسَنَ فِي نَهَارِهِ كُوفِئَ فِي لَيْلِهِ، وَمَنْ أَحْسَنَ فِي لَيْلِهِ كُوفِئَ فِي نَهَارِهِ.

waqāla ʾabū sulaymāna: man ʾaḥsana fī nahārihi kūfiʾa fī laylihi, waman ʾaḥsana fī laylihi kūfiʾa fī nahārihi.

Abū Sulaymān said, “Whoever acts well by day is rewarded in his night, and whoever acts well by night is rewarded in his day.”

وَكَانَ يَقُولُ: أَهْلُ اللَّيْلِ عَلَىٰ ثَلَاثِ طَبَقَاتٍ: مِنْهُمْ مَنْ إِذَا قَرَأَ مُتَفَكِّرًا بَكَىٰ، وَمِنْهُمْ مَنْ إِذَا تَفَكَّرَ صَاحَ وَرَاحَتُهُ فِي صِيَاحِهِ، وَمِنْهُمْ مَنْ إِذَا قَرَأَ وَتَفَكَّرَ بُهِتَ فَلَمْ يَبْكِ وَلَمْ يَصِحْ.

wakāna yaqūlu: ʾahlu al-layli ʿalā thalāthi ṭabaqātin: minhum man ʾidhā qaraʾa mutafakkiran bakā, waminhum man ʾidhā tafakkara ṣāḥa warāḥatuhu fī ṣiyāḥihi, waminhum man ʾidhā qaraʾa watafakkara buhita falam yabki walam yaṣiḥ.

He used to say, “The people of the night fall into three ranks: some weep when they recite reflectively; some cry out when they contemplate and find relief in their cry; and some, when they recite and contemplate, are stunned into silence, neither weeping nor crying out.”

قُلْتُ لَهُ: مِنْ أَيِّ شَيْءٍ صَاحَ هَٰذَا، وَمِنْ أَيِّ شَيْءٍ بُهِتَ هَٰذَا؟ فَقَالَ: لَا أَقْوَىٰ عَلَى التَّفْسِيرِ.

qultu lahu: min ʾayyi shayʾin ṣāḥa hādhā, wamin ʾayyi shayʾin buhita hādhā? faqāla: lā ʾaqwā ʿalā al-tafsīri.

I asked him, “What caused this one to cry out, and what caused that one to be stunned?” He replied, “I am not capable of explaining it.”

وَقَالَ رَجُلٌ لِلْحَسَنِ: يَا أَبَا سَعِيدٍ، إِنِّي أَبِيتُ مُعَافًى، وَأُحِبُّ قِيَامَ اللَّيْلِ، وَأَتَّخِذُ طَهُورِي؛ فَمَا بَالِي لَا أَقُومُ؟ فَقَالَ: ذُنُوبُكَ قَيَّدَتْكَ يَا ابْنَ أَخِي.

waqāla rajulun li-al-ḥasani: yā ʾabā saʿīdin, ʾinnī ʾabītu muʿāfan, waʾuḥibbu qiyāma al-layli, waʾattakhidhu ṭahūrī; famā bālī lā ʾaqūmu? faqāla: dhunūbuka qayyadatka yā ibna ʾakhī.

A man said to al-Ḥasan, “Abū Saʿīd, I go to bed in good health, love to stand at night, and prepare water for my ablution. Why, then, do I not rise?” He replied, “Your sins have bound you, my nephew.”

وَكَانَ الْحَسَنُ إِذَا دَخَلَ السُّوقَ فَسَمِعَ لَغَطَهُمْ وَلَغْوَهُمْ قَالَ: أَظُنُّ لَيْلَ هَٰؤُلَاءِ لَيْلَ سَوْءٍ؛ مَا يَقِيلُونَ.

wakāna al-ḥasanu ʾidhā dakhala al-sūqa fasamiʿa laghaṭahum walaghwahum qāla: ʾaẓunnu layla hāʾulāʾi layla sawʾin; mā yaqīlūna.

Whenever al-Ḥasan entered the market and heard its clamor and idle talk, he would say, “I imagine these people have a wretched night; they do not even take a midday rest.”

وَقَالَ بَعْضُ السَّلَفِ: كَيْفَ يَنْجُو التَّاجِرُ مِنْ سُوءِ الْحِسَابِ وَهُوَ يَلْغُو بِالنَّهَارِ وَيَنَامُ بِاللَّيْلِ؟

waqāla baʿḍu al-salafi: kayfa yanjū al-tājiru min sūʾi al-ḥisābi wahuwa yalghū bi-al-nahāri wayanāmu bi-al-layli?

One of the early generations said, “How can a merchant escape a difficult reckoning when he speaks idly by day and sleeps by night?”

وَقَالَ الثَّوْرِيُّ: حُرِمْتُ قِيَامَ اللَّيْلِ خَمْسَةَ أَشْهُرٍ بِذَنْبٍ أَذْنَبْتُهُ. قِيلَ لَهُ: مَا هُوَ؟ قَالَ: رَأَيْتُ رَجُلًا بَكَىٰ، فَقُلْتُ فِي نَفْسِي: هَٰذَا مُرَاءٍ.

waqāla al-thawriyyu: ḥurimtu qiyāma al-layli khamsata ʾashhurin bidhanbin ʾadhnabtuhu. qīla lahu: mā huwa? qāla: raʾaytu rajulan bakā, faqultu fī nafsī: hādhā murāʾin.

Al-Thawrī said, “I was deprived of night vigil for five months because of a sin I committed.” Asked what it was, he replied, “I saw a man weeping and thought to myself, ‘This man is showing off.’”

وَقَالَ بَعْضُهُمْ: دَخَلْتُ عَلَىٰ كُرْزِ بْنِ وَبَرَةَ وَهُوَ يَبْكِي، فَقُلْتُ: مَا بَالُكَ؟ أَتَاكَ نَعْيُ بَعْضِ أَهْلِكَ؟ فَقَالَ: أَشَدُّ.

waqāla baʿḍuhum: dakhaltu ʿalā kurzi bni wabarata wahuwa yabkī, faqultu: mā bāluka? ʾatāka naʿyu baʿḍi ʾahlika? faqāla: ʾashaddu.

Someone said, “I entered upon Kurz ibn Wabara while he was weeping. I asked, ‘What is wrong? Have you received news of the death of a family member?’ He replied, ‘It is worse.’”

فَقُلْتُ: وَجَعٌ يُؤْلِمُكَ؟ قَالَ: أَشَدُّ. قُلْتُ: فَمَا ذَاكَ؟ قَالَ: بَابِي مُغْلَقٌ، وَسِتْرِي مُسْبَلٌ، وَلَمْ أَقْرَأْ جُزْئِيَ الْبَارِحَةَ، وَمَا ذَاكَ إِلَّا بِذَنْبٍ أَحْدَثْتُهُ.

faqultu: wajaʿun yuʾlimuka? qāla: ʾashaddu. qultu: famā dhāka? qāla: bābī mughlaqun, wasitrī musbalun, walam ʾaqraʾ juzʾiya al-bāriḥata, wamā dhāka ʾillā bidhanbin ʾaḥdathtuhu.

“I asked, ‘Are you suffering some painful illness?’ He replied, ‘It is worse.’ I asked, ‘Then what is it?’ He said, ‘My door is shut, my curtain lowered, yet I did not recite my assigned portion last night. This can only be because of a sin I have newly committed.’”

وَقَالَ مُحَمَّدُ بْنُ شَبَانَةَ: سَمِعْتُ بَعْضَ الشُّيُوخِ الثِّقَاتِ الْمَسْتُورِينَ بِبَغْدَادَ يَقُولُ: سَمِعْتُ ابْنَ الصَّافِي الْبَقَّالَ بِدِينَوَرَ يَقُولُ: كَانَ بِدِينَوَرَ سَجَّانٌ قَالَ: إِنِّي بَقِيتُ عَلَىٰ بَابِ السِّجْنِ نَيِّفًا وَثَلَاثِينَ سَنَةً.

waqāla muḥammadu bnu shabānata: samiʿtu baʿḍa al-shuyūkhi al-thiqāti al-mastūrīna bibaghdāda yaqūlu: samiʿtu ibna al-ṣāfī al-baqqāla bidīnawara yaqūlu: kāna bidīnawara sajjānun qāla: ʾinnī baqītu ʿalā bābi al-sijni nayyifan wathalāthīna sanatan.

Muḥammad ibn Shabāna said: I heard one of the trustworthy, discreet shaykhs in Baghdad say: I heard Ibn al-Ṣāfī, the grocer of Dīnawar, say: There was a jailer in Dīnawar who said, “I remained at the prison gate for more than thirty years.”

فَمَا مِنْ أَحَدٍ حُمِلَ إِلَى السِّجْنِ مِنَ الَّذِينَ أَخَذَهُمُ الطَّوْفُ بِاللَّيْلِ إِلَّا سَأَلْتُهُ، فَقُلْتُ لَهُ: هَلْ صَلَّيْتَ صَلَاةَ الْعِشَاءِ الْآخِرَةِ فِي جَمَاعَةٍ؟ إِلَّا قَالَ: لَا.

famā min ʾaḥadin ḥumila ʾilā al-sijni mina al-ladhīna ʾakhadhahumu al-ṭawfu bi-al-layli ʾillā saʾaltuhu, faqultu lahu: hal ṣallayta ṣalāta al-ʿishāʾi al-ʾākhirati fī jamāʿatin? ʾillā qāla: lā.

“Every person brought to the prison after being swept up by the night patrol I questioned: ‘Did you perform the final night prayer in congregation?’ Every one of them answered, ‘No.’”

وَقَالَ أَبُو سُلَيْمَانَ: لَا يَفُوتُ أَحَدًا صَلَاةٌ فِي جَمَاعَةٍ إِلَّا بِذَنْبٍ.

waqāla ʾabū sulaymāna: lā yafūtu ʾaḥadan ṣalātun fī jamāʿatin ʾillā bidhanbin.

Abū Sulaymān said, “No one misses a congregational prayer except because of a sin.”

وَكَانَ يَقُولُ: الِاحْتِلَامُ بِاللَّيْلِ عُقُوبَةٌ، وَالْجَنَابَةُ الْبُعْدُ؛ فَكَأَنَّهُ بَعُدَ مِنَ الصَّلَاةِ وَالتِّلَاوَةِ، إِذْ فِي ذَٰلِكَ قُرْبٌ. وَمِنْ هَٰذَا قَوْلُهُ تَعَالَىٰ: ﴿فَبَصُرَتْ بِهِ عَنْ جُنُبٍ﴾ [الْقَصَصِ: ١١].

wakāna yaqūlu: al-iḥtilāmu bi-al-layli ʿuqūbatun, wa-al-janābatu al-buʿdu; fakaʾannahu baʿuda mina al-ṣalāti wa-al-tilāwati, ʾidh fī dhālika qurbun. wamin hādhā qawluhu taʿālā: “fabaṣurat bihi ʿan junubin” (al-qaṣaṣi: 11).

He used to say, “A nocturnal emission is a punishment, and major ritual impurity is distance; it is as though one has been distanced from prayer and recitation, in which nearness lies.” In this connection are the words of God Most High: “She watched him from a distance” [al-Qaṣaṣ 28:11].

وَكَانَ الْحَسَنُ يَقُولُ: إِنَّ الْعَبْدَ لَيُذْنِبُ الذَّنْبَ فَيُحْرَمُ بِهِ قِيَامَ اللَّيْلِ وَصِيَامَ النَّهَارِ.

wakāna al-ḥasanu yaqūlu: ʾinna al-ʿabda layudhnibu al-dhanba fayuḥramu bihi qiyāma al-layli waṣiyāma al-nahāri.

Al-Ḥasan used to say, “A servant may commit a sin and, because of it, be deprived of standing at night and fasting by day.”

وَقَالَ بَعْضُ الْعُلَمَاءِ: إِذَا صُمْتَ يَا مِسْكِينُ فَانْظُرْ عِنْدَ مَنْ تُفْطِرُ، وَعَلَىٰ أَيِّ شَيْءٍ تُفْطِرُ؛ فَإِنَّ الْعَبْدَ لَيَأْكُلُ الْأَكْلَةَ فَيَنْقَلِبُ قَلْبُهُ عَمَّا كَانَ عَلَيْهِ، فَلَا يَعُودُ إِلَىٰ حَالِهِ الْأَوَّلِ.

waqāla baʿḍu al-ʿulamāʾi: ʾidhā ṣumta yā miskīnu fa-unẓur ʿinda man tufṭiru, waʿalā ʾayyi shayʾin tufṭiru; faʾinna al-ʿabda layaʾkulu al-ʾaklata fayanqalibu qalbuhu ʿammā kāna ʿalayhi, falā yaʿūdu ʾilā ḥālihi al-ʾawwali.

One scholar said, “When you fast, poor soul, consider in whose company and upon what food you break your fast. A servant may eat a single meal and have his heart overturned from its former state, never returning to its first condition.”

وَقَالَ آخَرُ: كَمْ مِنْ أَكْلَةٍ مَنَعَتْ قِيَامَ اللَّيْلِ، وَكَمْ مِنْ نَظْرَةٍ حَرَمَتْ قِرَاءَةَ سُورَةٍ؛ وَإِنَّ الْعَبْدَ لَيَأْكُلُ الْأَكْلَةَ أَوْ يَفْعَلُ فَعْلَةً فَيُحْرَمُ بِهَا قِيَامَ سَنَةٍ.

waqāla ʾākharu: kam min ʾaklatin manaʿat qiyāma al-layli, wakam min naẓratin ḥaramat qirāʾata sūratin; waʾinna al-ʿabda layaʾkulu al-ʾaklata ʾaw yafʿalu faʿlatan fayuḥramu bihā qiyāma sanatin.

Another said, “How many a meal has prevented night vigil, and how many a glance has deprived someone of reciting a sura! A servant may eat one meal or commit one act and thereby be deprived of night vigil for a year.”

فَبِحُسْنِ التَّفَقُّدِ يُعْرَفُ الْمَزِيدُ مِنَ النُّقْصَانِ، وَبِقِلَّةِ الذُّنُوبِ يُوقَفُ عَلَى التَّفَقُّدِ.

fabiḥusni al-tafaqqudi yuʿrafu al-mazīdu mina al-nuqṣāni, wabiqillati al-dhunūbi yūqafu ʿalā al-tafaqqudi.

Through careful self-observation increase is distinguished from decline, and through the scarcity of sins one acquires the clarity needed for such observation.

وَكَانَ الْفُضَيْلُ يَقُولُ: لَوْ رُزِقْتُ مِنْ فَهْمِ الْقُرْآنِ وَقِيَامِ اللَّيْلِ فِي أَوَّلِ أَمْرِي مَا رُزِقْتُ الْآنَ، مَا كَتَبْتُ حَدِيثًا قَطُّ وَلَا اشْتَغَلْتُ بِغَيْرِ الْقُرْآنِ.

wakāna al-fuḍaylu yaqūlu: law ruziqtu min fahmi al-qurʾāni waqiyāmi al-layli fī ʾawwali ʾamrī mā ruziqtu al-ʾāna, mā katabtu ḥadīthan qaṭṭu walā ishtaghaltu bighayri al-qurʾāni.

Al-Fuḍayl used to say, “Had I been granted at the beginning of my path the understanding of the Qurʾān and night vigil that I have now been granted, I would never have written down a hadith nor occupied myself with anything other than the Qurʾān.”

وَيُقَالُ: إِنَّ طُولَ الْقِيَامِ رَاحَاتُ الْقِيَامَةِ، وَإِنَّ صَلَاةَ اللَّيْلِ كَفَّارَاتُ الْكَبَائِرِ. وَقِيلَ: إِنَّهُ جُبْرَانٌ لِمَا نَقَصَ مِنَ الْفَرَائِضِ مِنْ صَلَاةِ اللَّيْلِ.

wayuqālu: ʾinna ṭūla al-qiyāmi rāḥātu al-qiyāmati, waʾinna ṣalāta al-layli kaffārātu al-kabāʾiri. waqīla: ʾinnahu jubrānun limā naqaṣa mina al-farāʾiḍi min ṣalāti al-layli.

It is said that prolonged standing brings the rests of the Resurrection and that night prayer expiates grave sins. It is also said that night prayer makes up whatever is deficient in the obligatory prayers.

وَقَدْ كَانُوا يَسْتَحِبُّونَ فِي صَلَاةِ النَّهَارِ كَثْرَةَ الرُّكُوعِ وَالسُّجُودِ، وَفِي صَلَاةِ اللَّيْلِ طُولَ الْقِيَامِ.

waqad kānū yastaḥibbūna fī ṣalāti al-nahāri kathrata al-rukūʿi wa-al-sujūdi, wafī ṣalāti al-layli ṭūla al-qiyāmi.

They preferred numerous bows and prostrations in daytime prayer and prolonged standing in night prayer.

وَاعْلَمْ أَنَّ صَلَاةَ اللَّيْلِ نَافِلَةٌ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِأَنَّهُ كَانَ مُتَمِّمًا لِفَرَائِضِهِ، وَصَلَاةَ اللَّيْلِ تَكْمِلَةٌ لِفَرَائِضِنَا.

wa-iʿlam ʾanna ṣalāta al-layli nāfilatun lirasūli Allāhi ṣallā Allāhu ʿalayhi wasallama liʾannahu kāna mutammiman lifarāʾiḍihi, waṣalāta al-layli takmilatun lifarāʾiḍinā.

Know that night prayer was a supererogatory excellence for the Messenger of God—God bless him and grant him peace—because his obligatory prayers were complete, whereas night prayer makes up the deficiency in our obligations.

وَفِي الْخَبَرِ: «إِذَا نَامَ الْعَبْدُ عَقَدَ الشَّيْطَانُ عَلَىٰ رَأْسِهِ ثَلَاثَ عُقَدٍ؛ فَإِنْ قَعَدَ وَذَكَرَ اللَّهَ انْحَلَّتْ عُقْدَةٌ، وَإِذَا تَوَضَّأَ انْحَلَّتْ عُقْدَةٌ، وَإِنْ صَلَّىٰ رَكْعَتَيْنِ انْحَلَّتِ الْعُقَدُ كُلُّهَا، فَأَصْبَحَ نَشِيطًا طَيِّبَ النَّفْسِ، وَإِلَّا أَصْبَحَ كَسْلَانًا خَبِيثَ النَّفْسِ».

wafī al-khabari: “ʾidhā nāma al-ʿabdu ʿaqada al-shayṭānu ʿalā raʾsihi thalātha ʿuqadin; faʾin qaʿada wadhakara Allāha inḥallat ʿuqdatun, waʾidhā tawaḍḍaʾa inḥallat ʿuqdatun, waʾin ṣallā rakʿatayni inḥallati al-ʿuqadu kulluhā, faʾaṣbaḥa nashīṭan ṭayyiba al-nafsi, waʾillā ʾaṣbaḥa kaslānan khabītha al-nafsi”.

It is related: “When the servant sleeps, Satan ties three knots upon his head. If he sits up and remembers God, one knot is undone; when he performs ablution, another is undone; and if he prays two cycles, all the knots are undone. He then reaches morning energetic and cheerful; otherwise he reaches morning sluggish and ill-tempered.”

وَفِي الْخَبَرِ: أَنَّ الرَّجُلَ إِذَا نَامَ حَتَّىٰ يُصْبِحَ بَالَ الشَّيْطَانُ فِي أُذُنِهِ.

wafī al-khabari: ʾanna al-rajula ʾidhā nāma ḥattā yuṣbiḥa bāla al-shayṭānu fī ʾudhunihi.

It is related that when a man sleeps until morning, Satan urinates in his ear.

وَقَدْ رَوَيْنَا فِي الْخَبَرِ الْآخَرِ أَنَّ لِلشَّيْطَانِ سَعُوطًا وَلَعُوقًا وَذَرُورًا؛ فَإِذَا أَسْعَطَ الْعَبْدَ سَاءَ خُلُقُهُ، وَإِذَا أَلْعَقَهُ ذَرِبَ لِسَانُهُ بِالشَّرِّ، وَإِذَا ذَرَّهُ نَامَ بِاللَّيْلِ حَتَّىٰ يُصْبِحَ.

waqad rawaynā fī al-khabari al-ʾākhari ʾanna li-al-shayṭāni saʿūṭan walaʿūqan wadharūran; faʾidhā ʾasʿaṭa al-ʿabda sāʾa khuluquhu, waʾidhā ʾalʿaqahu dhariba lisānuhu bi-al-sharri, waʾidhā dharrahu nāma bi-al-layli ḥattā yuṣbiḥa.

We have transmitted in another report that Satan has a snuff, an electuary, and a powder. When he administers the snuff to a servant, the servant’s character worsens; when he makes him lick the electuary, his tongue becomes sharp with evil; and when he sprinkles him with the powder, he sleeps through the night until morning.

وَيُسْتَعَانُ عَلَىٰ قِيَامِ اللَّيْلِ بِثَلَاثٍ: أَكْلِ الْحَلَالِ، وَالِاسْتِقَامَةِ عَلَى التَّوْبَةِ، وَغَمِّ خَوْفِ الْوَعِيدِ أَوْ شَوْقِ رَجَاءِ الْمَوْعُودِ.

wayustaʿānu ʿalā qiyāmi al-layli bithalāthin: ʾakli al-ḥalāli, wa-al-istiqāmati ʿalā al-tawbati, waghammi khawfi al-waʿīdi ʾaw shawqi rajāʾi al-mawʿūdi.

Three things help one maintain the night vigil: eating what is lawful, remaining steadfast in repentance, and carrying the sorrowful fear of the threatened punishment or the yearning hope for what has been promised.

وَالَّذِي يُحْرَمُ الْعَبْدُ بِهِ قِيَامَ اللَّيْلِ، أَوْ يُعَاقَبُ مَعَهُ بِطُولِ الْغَفْلَةِ، ثَلَاثٌ: أَكْلُ الشُّبُهَاتِ، أَوْ إِصْرَارٌ عَلَى الذَّنْبِ، وَغَلَبَةُ هَمِّ الدُّنْيَا عَلَى الْقَلْبِ.

wa-al-ladhī yuḥramu al-ʿabdu bihi qiyāma al-layli, ʾaw yuʿāqabu maʿahu biṭūli al-ghaflati, thalāthun: ʾaklu al-shubuhāti, ʾaw ʾiṣrārun ʿalā al-dhanbi, waghalabatu hammi al-dunyā ʿalā al-qalbi.

Three things deprive the servant of night vigil or punish him with prolonged heedlessness: consuming doubtful things, or persisting in sin, and allowing worldly concern to overpower the heart.

اَلْفَصْلُ الْخَامِسُ عَشَرَ: فِي ذِكْرِ وِرْدِ الْعَبْدِ مِنَ التَّسْبِيحِ وَالذِّكْرِ وَالصَّلَاةِ فِي الْيَوْمِ وَاللَّيْلَةِ، وَفَضْلِ صَلَاةِ الْجَمَاعَةِ، وَذِكْرِ أَفْضَلِ الْأَوْقَاتِ الْمَرْجُوِّ فِيهَا الْإِجَابَةُ، وَذِكْرِ صَلَاةِ التَّسْبِيحِ، وَمَا يُسْتَحَبُّ أَنْ يَكُونَ شِعَارَهُ

al-faṣlu al-khāmisu ʿashara: fī dhikri wirdi al-ʿabdi mina al-tasbīḥi wa-al-dhikri wa-al-ṣalāti fī al-yawmi wa-al-laylati, wafaḍli ṣalāti al-jamāʿati, wadhikri ʾafḍali al-ʾawqāti al-marjuwwi fīhā al-ʾijābatu, wadhikri ṣalāti al-tasbīḥi, wamā yustaḥabbu ʾan yakūna shiʿārahu

Chapter Fifteen: On the servant’s daily and nightly litany of glorification, remembrance, and prayer; the merit of congregational prayer; the best times at which an answer may be hoped for; the Prayer of Glorification; and what is recommended as his watchword.

لِيَكُنْ لِلْعَبْدِ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ وِرْدٌ مِنَ التَّسْبِيحِ، وَأَقَلُّ ذَٰلِكَ تِسْعُمِائَةُ مَرَّةٍ مِنْ أَنْوَاعِ الْأَذْكَارِ الَّتِي وَرَدَتْ بِهَا الْأَخْبَارُ.

liyakun li-al-ʿabdi fī kulli yawmin walaylatin wirdun mina al-tasbīḥi, waʾaqallu dhālika tisʿumiʾatu marratin min ʾanwāʿi al-ʾadhkāri al-latī waradat bihā al-ʾakhbāru.

Let the servant have a daily and nightly litany of glorification. Its minimum is nine hundred repetitions drawn from the forms of remembrance transmitted in the reports.

فَلْيَقُلْ: لَا إِلٰهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، يُحْيِي وَيُمِيتُ، وَهُوَ حَيٌّ لَا يَمُوتُ، بِيَدِهِ الْخَيْرُ، وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ، مِائَةَ مَرَّةٍ.

falyaqul: lā ʾilāha ʾillā Allāhu waḥdahu lā sharīka lahu, lahu al-mulku walahu al-ḥamdu, yuḥyī wayumītu, wahuwa ḥayyun lā yamūtu, biyadihi al-khayru, wahuwa ʿalā kulli shayʾin qadīrun, miʾata marratin.

Let him say one hundred times: “There is no god but God alone, without partner. His is sovereignty and His is praise. He gives life and causes death. He is living and never dies. Good rests in His hand, and He has power over all things.”

فَإِذَا قَالَ ذَٰلِكَ مِائَتَيْ مَرَّةٍ لَمْ يَعْمَلْ أَحَدٌ فِي يَوْمِهِ أَفْضَلَ مِنْ عَمَلِهِ، بِأَثَرٍ فِيهِ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

faʾidhā qāla dhālika miʾatay marratin lam yaʿmal ʾaḥadun fī yawmihi ʾafḍala min ʿamalihi, biʾatharin fīhi ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama.

If he says it two hundred times, no one will have performed a better deed that day, according to a report transmitted from the Messenger of God—may God bless him and grant him peace.

وَلْيَقُلْ: سُبْحَانَ اللَّهِ، وَالْحَمْدُ لِلَّهِ، وَلَا إِلٰهَ إِلَّا اللَّهُ، وَاللَّهُ أَكْبَرُ، وَتَبَارَكَ اللَّهُ، مِائَةَ مَرَّةٍ.

walyaqul: subḥāna Allāhi wa-al-ḥamdu li-llāhi, walā ʾilāha ʾillā Allāhu wa-Allāhu ʾakbaru, watabāraka Allāhu miʾata marratin.

Let him say one hundred times: “Glory be to God; praise belongs to God; there is no god but God; God is greater; and blessed is God.”

وَلْيَقُلْ: اَللَّهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ عَبْدِكَ وَنَبِيِّكَ وَرَسُولِكَ، النَّبِيِّ الْأُمِّيِّ، مِائَةَ مَرَّةٍ.

walyaqul: Allāhumma ṣalli ʿalā muḥammadin ʿabdika wanabiyyika warasūlika, al-nabiyyi al-ʾummiyyi, miʾata marratin.

Let him say one hundred times: “O God, bless Muḥammad, Your servant, prophet, and messenger—the unlettered Prophet.”

وَلْيَقُلْ: أَسْتَغْفِرُ اللَّهَ الْحَيَّ الْقَيُّومَ، وَأَسْأَلُهُ التَّوْبَةَ، مِائَةَ مَرَّةٍ.

walyaqul: ʾastaghfiru Allāha al-ḥayya al-qayyūma, waʾasʾaluhu al-tawbata, miʾata marratin.

Let him say one hundred times: “I seek the forgiveness of God, the Living, the Self-Sustaining, and I ask Him to grant me repentance.”

وَلْيَقُلْ: سُبْحَانَ اللَّهِ الْعَظِيمِ وَبِحَمْدِهِ، مِائَةَ مَرَّةٍ.

walyaqul: subḥāna Allāhi al-ʿaẓīmi wabiḥamdihi, miʾata marratin.

Let him say one hundred times: “Glory be to God the Magnificent, and praise be to Him.”

وَلْيَقُلْ: لَا إِلٰهَ إِلَّا اللَّهُ الْمَلِكُ الْحَقُّ الْمُبِينُ، مِائَةَ مَرَّةٍ.

walyaqul: lā ʾilāha ʾillā Allāhu al-maliku al-ḥaqqu al-mubīnu, miʾata marratin.

Let him say one hundred times: “There is no god but God, the Sovereign, the Manifest Truth.”

وَلْيَقُلْ: مَا شَاءَ اللَّهُ، لَا قُوَّةَ إِلَّا بِاللَّهِ، مِائَةَ مَرَّةٍ.

walyaqul: mā shāʾa Allāhu lā quwwata ʾillā bi-Allāhi miʾata marratin.

Let him say one hundred times: “Whatever God wills; there is no strength except through God.”

يَقُولُ هٰذَا فِي كُلِّ يَوْمٍ وَفِي كُلِّ لَيْلَةٍ؛ فَإِنْ رُزِقَ مَزِيدًا عَلَيْهِ فَهُوَ فَضْلٌ، وَإِلَّا كَانَ هٰذَا مَعْلُومَهُ.

yaqūlu hādhā fī kulli yawmin wafī kulli laylatin; faʾin ruziqa mazīdan ʿalayhi fahuwa faḍlun, waʾillā kāna hādhā maʿlūmahu.

He should say this every day and every night. If he is granted something beyond it, that is an added grace; otherwise, let this be his fixed allotment.

وَقَدْ كَانَ فِي الصَّحَابَةِ مَنْ وِرْدُهُ كُلَّ يَوْمٍ اثْنَا عَشَرَ أَلْفَ تَسْبِيحَةٍ، وَكَانَ مِنَ التَّابِعِينَ مَنْ وِرْدُهُ فِي كُلِّ يَوْمٍ ثَلَاثُونَ أَلْفًا.

waqad kāna fī al-ṣaḥābati man wirduhu kulla yawmin ithnā ʿashara ʾalfa tasbīḥatin, wakāna mina al-tābiʿīna man wirduhu fī kulli yawmin thalāthūna ʾalfan.

Among the Companions were some whose daily litany was twelve thousand glorifications, and among the Successors were some whose daily litany was thirty thousand.

وَحَدَّثُونَا عَنْ إِبْرَاهِيمَ بْنِ أَدْهَمَ، عَنْ بَعْضِ الْأَبْدَالِ، أَنَّهُ قَامَ ذَاتَ لَيْلَةٍ يُصَلِّي عَلَىٰ شَاطِئِ الْبَحْرِ، فَسَمِعَ صَوْتًا عَالِيًا بِالتَّسْبِيحِ وَلَمْ يَرَ أَحَدًا.

waḥaddathūnā ʿan ʾibrāhīma bni ʾadhama, ʿan baʿḍi al-ʾabdāli, ʾannahu qāma dhāta laylatin yuṣallī ʿalā shāṭiʾi al-baḥri, fasamiʿa ṣawtan ʿāliyan bi-al-tasbīḥi walam yara ʾaḥadan.

They related to us from Ibrāhīm ibn Adham, from one of the spiritual substitutes, that one night he stood praying on the seashore. He heard a loud voice glorifying God, yet saw no one.

فَقَالَ: مَنْ أَنْتَ؟ أَسْمَعُ صَوْتَكَ وَلَا أَرَىٰ شَخْصَكَ. فَقَالَ: أَنَا مَلَكٌ مِنَ الْمَلَائِكَةِ مُوَكَّلٌ بِهٰذَا الْبَحْرِ، أُسَبِّحُ اللَّهَ عَزَّ وَجَلَّ بِهٰذَا التَّسْبِيحِ مُنْذُ خُلِقْتُ.

faqāla: man ʾanta? ʾasmaʿu ṣawtaka walā ʾarā shakhṣaka. faqāla: ʾanā malakun mina al-malāʾikati muwakkalun bihādhā al-baḥri, ʾusabbiḥu Allāha ʿazza wajalla bihādhā al-tasbīḥi mundhu khuliqtu.

He asked, “Who are you? I hear your voice but do not see your person.” The voice replied, “I am one of the angels, charged with this sea. I have glorified God—mighty and majestic—with this formula ever since I was created.”

قُلْتُ: فَمَا اسْمُكَ؟ قَالَ: مَهْيَهِيَائِيلُ. قُلْتُ: فَمَا ثَوَابُ مَنْ قَالَهُ؟ قَالَ: مَنْ قَالَهُ مِائَةَ مَرَّةٍ لَمْ يَمُتْ حَتَّىٰ يَرَىٰ مَقْعَدَهُ مِنَ الْجَنَّةِ، أَوْ يُرَىٰ لَهُ.

qultu: famā ismuka? qāla: mahyahiyāʾīlu. qultu: famā thawābu man qālahu? qāla: man qālahu miʾata marratin lam yamut ḥattā yarā maqʿadahu mina al-jannati, ʾaw yurā lahu.

I asked, “What is your name?” He replied, “Mahyahiyāʾīl.” I asked, “What is the reward of one who says it?” He replied, “Whoever says it one hundred times will not die until he sees his seat in the Garden—or it is shown on his behalf.”

وَهُوَ هٰذَا التَّسْبِيحُ: سُبْحَانَ اللَّهِ الْعَلِيِّ الدَّيَّانِ، سُبْحَانَ اللَّهِ شَدِيدِ الْأَرْكَانِ، سُبْحَانَ مَنْ يُذْهِبُ بِاللَّيْلِ وَيَأْتِي بِالنَّهَارِ، سُبْحَانَ مَنْ لَا يَشْغَلُهُ شَأْنٌ عَنْ شَأْنٍ، سُبْحَانَ اللَّهِ الْحَنَّانِ الْمَنَّانِ، سُبْحَانَ اللَّهِ الْمُسَبَّحِ فِي كُلِّ مَكَانٍ.

wahuwa hādhā al-tasbīḥu: subḥāna Allāhi al-ʿaliyyi al-dayyāni, subḥāna Allāhi shadīdi al-ʾarkāni, subḥāna man yudhhibu bi-al-layli wayaʾtī bi-al-nahāri, subḥāna man lā yashghaluhu shaʾnun ʿan shaʾnin, subḥāna Allāhi al-ḥannāni al-mannāni, subḥāna Allāhi al-musabbaḥi fī kulli makānin.

This is the glorification: “Glory be to God, the Exalted Judge; glory be to God, firm in might; glory be to Him who takes away the night and brings the day; glory be to Him whom no affair distracts from another; glory be to God, the Tender, the Bestower; glory be to God, who is glorified in every place.”

وَإِنْ كَانَ لِلْعَبْدِ مِنَ الصَّلَاةِ أَوْرَادٌ مَعْلُومَةٌ فَحَسَنًا قَدْ فَعَلَ.

waʾin kāna li-al-ʿabdi mina al-ṣalāti ʾawrādun maʿlūmatun faḥasanan qad faʿala.

If the servant also has fixed litanies of prayer, he has done well.

كَانَ مِنَ التَّابِعِينَ مَنْ وِرْدُهُ فِي كُلِّ يَوْمٍ ثَلَاثُمِائَةُ رَكْعَةٍ، وَأَرْبَعُمِائَةُ رَكْعَةٍ؛ وَكَانَ مِنْهُمْ مَنْ وِرْدُهُ سِتُّمِائَةُ رَكْعَةٍ إِلَىٰ أَلْفِ رَكْعَةٍ؛ وَأَقَلُّ مَا نُقِلَ عَنْهُمْ مِنَ الْأَوْرَادِ مِائَةُ رَكْعَةٍ فِي الْيَوْمِ.

kāna mina al-tābiʿīna man wirduhu fī kulli yawmin thalāthumiʾatu rakʿatin, waʾarbaʿumiʾatu rakʿatin; wakāna minhum man wirduhu sittumiʾatu rakʿatin ʾilā ʾalfi rakʿatin; waʾaqallu mā nuqila ʿanhum mina al-ʾawrādi miʾatu rakʿatin fī al-yawmi.

Among the Successors were those whose daily litany was three hundred or four hundred cycles of prayer. Some performed six hundred to a thousand cycles, while the least transmitted of their litanies was one hundred cycles a day.

وَكَانَ كُرْزُ بْنُ وَبَرَةَ مُقِيمًا بِمَكَّةَ، وَكَانَ يَطُوفُ فِي كُلِّ يَوْمٍ سَبْعِينَ أُسْبُوعًا، وَفِي كُلِّ لَيْلَةٍ سَبْعِينَ أُسْبُوعًا.

wakāna kurzu bnu wabarata muqīman bimakkata, wakāna yaṭūfu fī kulli yawmin sabʿīna ʾusbūʿan, wafī kulli laylatin sabʿīna ʾusbūʿan.

Kurz ibn Wabara resided in Mecca, and each day he performed seventy sets of seven circuits around the Kaʿba, and each night another seventy sets.

قَالَ: فَحَسَبْنَا ذَٰلِكَ فَكَانَ عَشَرَةَ فَرَاسِخَ؛ فَلِهٰذِهِ الْأَسَابِيعِ مِائَتَانِ وَثَمَانُونَ رَكْعَةً. قَالَ: وَكَانَ يَخْتِمُ مَعَ ذَٰلِكَ الْقُرْآنَ فِي الْيَوْمِ وَاللَّيْلَةِ مَرَّتَيْنِ.

qāla: faḥasabnā dhālika fakāna ʿasharata farāsikha; falihādhihi al-ʾasābīʿi miʾatāni wathamānūna rakʿatan. qāla: wakāna yakhtimu maʿa dhālika al-qurʾāna fī al-yawmi wa-al-laylati marratayni.

He said, “We calculated it and found it to be ten parasangs. Those sets of circuits entailed two hundred and eighty cycles of prayer.” He added, “Along with that, he completed the Qurʾān twice in every day and night.”

وَقَالَ هِشَامُ بْنُ عُرْوَةَ: كَانَ أَبِي يُوَاظِبُ عَلَىٰ وِرْدِهِ مِنَ التَّسْبِيحِ كَمَا يُوَاظِبُ عَلَىٰ جُزْئِهِ مِنَ الْقُرْآنِ.

waqāla hishāmu bnu ʿurwata: kāna ʾabī yuwāẓibu ʿalā wirdihi mina al-tasbīḥi kamā yuwāẓibu ʿalā juzʾihi mina al-qurʾāni.

Hishām ibn ʿUrwa said, “My father was as constant in his litany of glorification as he was in his assigned portion of the Qurʾān.”

وَرُوِيَ عَنْهُ أَيْضًا: كَانَ يُوَاظِبُ عَلَىٰ جُزْئِهِ مِنَ الدُّعَاءِ كَمَا يُوَاظِبُ عَلَىٰ جُزْئِهِ مِنَ الْقُرْآنِ.

waruwiya ʿanhu ʾayḍan: kāna yuwāẓibu ʿalā juzʾihi mina al-duʿāʾi kamā yuwāẓibu ʿalā juzʾihi mina al-qurʾāni.

It is also related of him: “He was as constant in his assigned portion of supplication as he was in his assigned portion of the Qurʾān.”

وَلَا يَدَعِ الْعَبْدُ أَنْ يُسَبِّحَ أَدْبَارَ الصَّلَوَاتِ الْخَمْسِ مِائَةَ تَسْبِيحَةٍ عِنْدَ كُلِّ صَلَاةٍ مَكْتُوبَةٍ، وَكَذٰلِكَ عِنْدَ النَّوْمِ مِائَةً.

walā yadaʿi al-ʿabdu ʾan yusabbiḥa ʾadbāra al-ṣalawāti al-khamsi miʾata tasbīḥatin ʿinda kulli ṣalātin maktūbatin, wakadhālika ʿinda al-nawmi miʾatan.

The servant should not omit one hundred glorifications after each of the five prayers—at every prescribed prayer—and likewise one hundred at bedtime.

وَلْيُوَاظِبْ عَلَىٰ أَنْ يَقُولَ إِذَا أَصْبَحَ وَإِذَا أَمْسَىٰ مَا جَاءَ فِي تَفْسِيرِ قَوْلِهِ عَزَّ وَجَلَّ: ﴿لَهُ مَقَالِيدُ السَّمَاوَاتِ وَالْأَرْضِ﴾ [الزُّمَرِ: ٦٣]؛ فَإِنَّ لِذٰلِكَ ثَوَابًا عَظِيمًا.

walyuwāẓib ʿalā ʾan yaqūla ʾidhā ʾaṣbaḥa waʾidhā ʾamsā mā jāʾa fī tafsīri qawlihi ʿazza wajalla: “lahu maqālīdu al-samāwāti wa-al-ʾarḍi” (al-zumari: 63); faʾinna lidhālika thawāban ʿaẓīman.

He should persevere, morning and evening, in saying what has been transmitted in explanation of His words—mighty and majestic—“His are the keys of the heavens and the earth” (Qurʾān 39:63), for it carries a tremendous reward.

وَرَوَيْنَا عَنْ عُثْمَانَ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ سَأَلَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ تَفْسِيرِ هٰذِهِ الْآيَةِ: ﴿لَهُ مَقَالِيدُ السَّمَاوَاتِ وَالْأَرْضِ﴾.

warawaynā ʿan ʿuthmāna raḍiya Allāhu ʿanhu ʾannahu saʾala al-nabiyya ṣallā Allāhu ʿalayhi wasallama ʿan tafsīri hādhihi al-ʾāyati: “lahu maqālīdu al-samāwāti wa-al-ʾarḍi”.

We have related from ʿUthmān—may God be pleased with him—that he asked the Prophet—may God bless him and grant him peace—about the meaning of this verse: “His are the keys of the heavens and the earth.”

فَقَالَ: لَقَدْ سَأَلْتَنِي عَنْ شَيْءٍ مَا سَأَلَنِي عَنْهُ أَحَدٌ قَبْلَكَ؛ هُوَ: لَا إِلٰهَ إِلَّا اللَّهُ، وَاللَّهُ أَكْبَرُ، وَسُبْحَانَ اللَّهِ وَبِحَمْدِهِ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ، وَأَسْتَغْفِرُ اللَّهَ الْأَوَّلَ وَالْآخِرَ وَالظَّاهِرَ وَالْبَاطِنَ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، بِيَدِهِ الْخَيْرُ، وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ.

faqāla: laqad saʾaltanī ʿan shayʾin mā saʾalanī ʿanhu ʾaḥadun qablaka; huwa: lā ʾilāha ʾillā Allāhu wa-Allāhu ʾakbaru, wasubḥāna Allāhi wabiḥamdihi, walā ḥawla walā quwwata ʾillā bi-Allāhi waʾastaghfiru Allāha al-ʾawwala wa-al-ʾākhira wa-al-ẓāhira wa-al-bāṭina, lahu al-mulku walahu al-ḥamdu, biyadihi al-khayru, wahuwa ʿalā kulli shayʾin qadīrun.

He replied, “You have asked me about something no one before you has asked me about. It is: ‘There is no god but God; God is greater; glory and praise belong to God; there is no movement or strength except through God; and I seek the forgiveness of God, the First and the Last, the Outward and the Inward. His is sovereignty and His is praise. Good rests in His hand, and He has power over all things.’”

مَنْ قَالَهَا عَشْرًا حِينَ يُصْبِحُ وَحِينَ يُمْسِي أُعْطِيَ بِهَا سِتَّ خِصَالٍ: فَأَوَّلُ خَصْلَةٍ أَنْ يُحْرَسَ مِنْ إِبْلِيسَ وَجُنُودِهِ، وَالثَّانِيَةُ أَنْ يُعْطَىٰ قِنْطَارًا مِنَ الْأَجْرِ، وَالثَّالِثَةُ أَنْ تُرْفَعَ لَهُ دَرَجَةٌ فِي الْجَنَّةِ.

man qālahā ʿashran ḥīna yuṣbiḥu waḥīna yumsī ʾuʿṭiya bihā sitta khiṣālin: faʾawwalu khaṣlatin ʾan yuḥrasa min ʾiblīsa wajunūdihi, wa-al-thāniyatu ʾan yuʿṭā qinṭāran mina al-ʾajri, wa-al-thālithatu ʾan turfaʿa lahu darajatun fī al-jannati.

Whoever says it ten times morning and evening is granted six qualities: first, he is guarded from Iblīs and his hosts; second, he is given a qinṭār of reward; and third, a degree is raised for him in the Garden.

وَالرَّابِعَةُ أَنْ يُزَوِّجَهُ اللَّهُ عَزَّ وَجَلَّ مِنَ الْحُورِ الْعِينِ، وَالْخَامِسَةُ أَنْ يَحْضُرَهَا اثْنَا عَشَرَ مَلَكًا، وَالسَّادِسَةُ أَنْ يَكُونَ لَهُ مِنَ الْأَجْرِ كَمَنْ حَجَّ وَاعْتَمَرَ.

wa-al-rābiʿatu ʾan yuzawwijahu Allāhu ʿazza wajalla mina al-ḥūri al-ʿīni, wa-al-khāmisatu ʾan yaḥḍurahā ithnā ʿashara malakan, wa-al-sādisatu ʾan yakūna lahu mina al-ʾajri kaman ḥajja wa-iʿtamara.

Fourth, God—mighty and majestic—weds him to the wide-eyed maidens; fifth, twelve angels attend it; and sixth, he receives the reward of one who has performed both the major and minor pilgrimage.

وَقَدْ رَوَيْنَا فِي تَفْسِيرِهَا قَوْلًا آخَرَ مِنْ رِوَايَةٍ أُخْرَىٰ، وَاتَّصَلَ بِهِ ذِكْرُ كَنْزِ أَهْلِ الْجَنَّةِ مَا هُوَ؛ فَإِنْ ضَمَّ هٰذَا إِلَيْهِ فَقَدْ جَمَعَ الرِّوَايَتَيْنِ وَاسْتَوْعَبَ الْفَضِيلَتَيْنِ.

waqad rawaynā fī tafsīrihā qawlan ʾākhara min riwāyatin ʾukhrā, wa-ittaṣala bihi dhikru kanzi ʾahli al-jannati mā huwa; faʾin ḍamma hādhā ʾilayhi faqad jamaʿa al-riwāyatayni wa-istawʿaba al-faḍīlatayni.

We have also related another explanation through a different transmission, joined to an account of what constitutes the treasure of the people of the Garden. Whoever adds this to the first has combined the two transmissions and encompassed both merits.

رَوَاهُ عَبْدُ الرَّحْمٰنِ بْنُ أَبِي لَيْلَىٰ، عَنْ عُثْمَانَ بْنِ عَفَّانَ رَضِيَ اللَّهُ عَنْهُ، أَنَّهُ سَأَلَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَسَائِلَ فَأَجَابَهُ عَنْهَا.

rawāhu ʿabdu al-raḥmāni bnu ʾabī laylā, ʿan ʿuthmāna bni ʿaffāna raḍiya Allāhu ʿanhu, ʾannahu saʾala al-nabiyya ṣallā Allāhu ʿalayhi wasallama masāʾila faʾajābahu ʿanhā.

ʿAbd al-Raḥmān ibn Abī Laylā related it from ʿUthmān ibn ʿAffān—may God be pleased with him—who asked the Prophet—may God bless him and grant him peace—a number of questions, and he answered them.

فَقَالَ: مَا مَقَالِيدُ السَّمَاوَاتِ وَالْأَرْضِ؟ فَقَالَ: أَنْ يَقُولَ الْعَبْدُ: لَا إِلٰهَ إِلَّا اللَّهُ، مُحَمَّدٌ رَسُولُ اللَّهِ.

faqāla: mā maqālīdu al-samāwāti wa-al-ʾarḍi? faqāla: ʾan yaqūla al-ʿabdu: lā ʾilāha ʾillā Allāhu muḥammadun rasūlu Allāhi.

He asked, “What are the keys of the heavens and the earth?” He replied, “That the servant say: ‘There is no god but God; Muḥammad is the Messenger of God.’”

وَأَمَّا كَنْزُ أَهْلِ الْجَنَّةِ فَيَقُولُ: سُبْحَانَ مَنْ فِي السَّمَاءِ عَرْشُهُ، سُبْحَانَ مَنْ فِي السَّمَاءِ مَوْضِعُ أَثَرِهِ، سُبْحَانَ مَنْ سَبَقَتْ رَحْمَتُهُ غَضَبَهُ، سُبْحَانَ مَنْ لَا مَلْجَأَ وَلَا مَهْرَبَ إِلَّا إِلَيْهِ.

waʾammā kanzu ʾahli al-jannati fayaqūlu: subḥāna man fī al-samāʾi ʿarshuhu, subḥāna man fī al-samāʾi mawḍiʿu ʾatharihi, subḥāna man sabaqat raḥmatuhu ghaḍabahu, subḥāna man lā maljaʾa walā mahraba ʾillā ʾilayhi.

As for the treasure of the people of the Garden, one says: “Glory be to Him whose Throne is in heaven; glory be to Him whose trace has its place in heaven; glory be to Him whose mercy precedes His wrath; glory be to Him from whom there is no refuge and no escape except to Him.”

يَا عُثْمَانُ، مَنْ قَالَهَا كُلَّ يَوْمٍ عَشْرَ مَرَّاتٍ كَتَبَ اللَّهُ لَهُ بِهَا سِتَّ خِصَالٍ: يُنَجِّيهِ اللَّهُ مِنْ إِبْلِيسَ وَجُنُودِهِ، وَإِنْ مَاتَ مَاتَ شَهِيدًا، وَبُنِيَ لَهُ قَصْرٌ فِي الْجَنَّةِ.

yā ʿuthmānu, man qālahā kulla yawmin ʿashra marrātin kataba Allāhu lahu bihā sitta khiṣālin: yunajjīhi Allāhu min ʾiblīsa wajunūdihi, waʾin māta māta shahīdan, wabuniya lahu qaṣrun fī al-jannati.

“O ʿUthmān, whoever says it ten times every day has six qualities recorded for him by God: God delivers him from Iblīs and his hosts; if he dies, he dies a martyr; and a palace is built for him in the Garden.

وَكَأَنَّمَا قَرَأَ التَّوْرَاةَ وَالْإِنْجِيلَ وَالزَّبُورَ وَالْفُرْقَانَ، وَكَأَنَّمَا اشْتَرَىٰ ثَمَانِيَةً مِنْ وَلَدِ إِسْمَاعِيلَ فَأَعْتَقَهُمْ.

wakaʾannamā qaraʾa al-tawrāta wa-al-ʾinjīla wa-al-zabūra wa-al-furqāna, wakaʾannamā ishtarā thamāniyatan min waladi ʾismāʿīla faʾaʿtaqahum.

“It is as though he had recited the Torah, the Gospel, the Psalms, and the Criterion, and as though he had purchased and emancipated eight descendants of Ishmael.”

وَلَا يَدَعْ قِرَاءَةَ هٰذِهِ الْآيَاتِ السِّتِّ عِنْدَ كُلِّ صَلَاةٍ يُصَلِّيهَا، فَرِيضَةً أَوْ تَطَوُّعًا؛ فَفِي ذٰلِكَ ثَوَابٌ عَظِيمٌ.

walā yadaʿ qirāʾata hādhihi al-ʾāyāti al-sitti ʿinda kulli ṣalātin yuṣallīhā, farīḍatan ʾaw taṭawwuʿan; fafī dhālika thawābun ʿaẓīmun.

He should not omit reciting these six verses at every prayer he performs, whether obligatory or voluntary, for in that lies a tremendous reward.

﴿سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ﴾ [الصَّافَّاتِ: ١٨٠] إِلَىٰ آخِرِ السُّورَةِ، وَقَوْلُهُ: ﴿فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ﴾ [الرُّومِ: ١٧] إِلَىٰ قَوْلِهِ: ﴿وَكَذٰلِكَ تُخْرَجُونَ﴾ [الرُّومِ: ١٩].

“subḥāna rabbika rabbi al-ʿizzati ʿammā yaṣifūna” (al-ṣāffāti: 180) ʾilā ʾākhiri al-sūrati, waqawluhu: “fasubḥāna Allāhi ḥīna tumsūna waḥīna tuṣbiḥūna” (al-rūmi: 17) ʾilā qawlihi: “wakadhālika tukhrajūna” (al-rūmi: 19).

They are from, “Glory be to your Lord, the Lord of might, above what they describe” (Qurʾān 37:180), to the end of the sūra; and from His words, “So glory be to God when you enter evening and when you enter morning” (Qurʾān 30:17), to “and thus shall you be brought forth” (Qurʾān 30:19).

وَاسْتَغْفِرْ لِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ فِي كُلِّ يَوْمٍ خَمْسِينَ مَرَّةً: خَمْسًا وَعِشْرِينَ إِذَا أَصْبَحَ، وَخَمْسًا وَعِشْرِينَ إِذَا أَمْسَىٰ؛ فَإِنَّهُ يُكْتَبُ مِنَ الْأَبْدَالِ، بِأَثَرٍ فِي ذٰلِكَ رَوَيْنَاهُ مِنْ ذَٰلِكَ.

wa-istaghfir li-al-muʾminīna wa-al-muʾmināti fī kulli yawmin khamsīna marratan: khamsan waʿishrīna ʾidhā ʾaṣbaḥa, wakhamsan waʿishrīna ʾidhā ʾamsā; faʾinnahu yuktabu mina al-ʾabdāli, biʾatharin fī dhālika rawaynāhu min dhālika.

Seek forgiveness for believing men and women fifty times each day: twenty-five when morning comes and twenty-five when evening comes. He is thereby recorded among the spiritual substitutes, according to one of the reports to that effect which we have transmitted.

وَلَفْظُ الِاسْتِغْفَارِ الَّذِي جَاءَ فِي الْخَبَرِ أَنْ يَقُولَ: اَللَّهُمَّ اغْفِرْ لِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ، وَالْمُسْلِمِينَ وَالْمُسْلِمَاتِ، حَيِّهِمْ وَمَيِّتِهِمْ، وَشَاهِدِهِمْ وَغَائِبِهِمْ، وَقَرِيبِهِمْ وَبَعِيدِهِمْ؛ إِنَّكَ تَعْلَمُ مُتَقَلَّبَهُمْ وَمَثْوَاهُمْ.

walafẓu al-istighfāri al-ladhī jāʾa fī al-khabari ʾan yaqūla: Allāhumma ighfir li-al-muʾminīna wa-al-muʾmināti, wa-al-muslimīna wa-al-muslimāti, ḥayyihim wamayyitihim, washāhidihim waghāʾibihim, waqarībihim wabaʿīdihim; ʾinnaka taʿlamu mutaqallabahum wamathwāhum.

The wording of the plea for forgiveness given in the report is: “O God, forgive the believing men and women and the Muslim men and women—their living and their dead, those present and those absent, those near and those far. Truly, You know where they move and where they rest.”

وَلْيَقُلْ هٰذَا الِاسْتِغْفَارَ فِي تَشَهُّدِهِ أَيْضًا؛ فَقَدْ جَاءَ ذٰلِكَ.

walyaqul hādhā al-istighfāra fī tashahhudihi ʾayḍan; faqad jāʾa dhālika.

Let him also say this plea for forgiveness during his testimony of faith in prayer, for that has been transmitted.

وَلْيَقُلْ فِي كُلِّ عَشْرِ مَرَّاتٍ: اَللَّهُمَّ أَصْلِحْ أُمَّةَ مُحَمَّدٍ، اَللَّهُمَّ ارْحَمْ أُمَّةَ مُحَمَّدٍ، اَللَّهُمَّ فَرِّجْ عَنْ أُمَّةِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

walyaqul fī kulli ʿashri marrātin: Allāhumma ʾaṣliḥ ʾummata muḥammadin, Allāhumma irḥam ʾummata muḥammadin, Allāhumma farrij ʿan ʾummati muḥammadin ṣallā Allāhu ʿalayhi wasallama.

After every ten repetitions, let him say: “O God, set right the community of Muḥammad. O God, have mercy on the community of Muḥammad. O God, grant relief to the community of Muḥammad—may God bless him and grant him peace.”

يُقَالُ: مَنْ قَالَهُ فِي كُلِّ يَوْمٍ كُتِبَ لَهُ ثَوَابُ بَدَلٍ مِنَ الْأَبْدَالِ.

yuqālu: man qālahu fī kulli yawmin kutiba lahu thawābu badalin mina al-ʾabdāli.

It is said that whoever says this each day has recorded for him the reward of one of the spiritual substitutes.

وَلْيَقُلْ إِذَا أَصْبَحَ ثَلَاثًا، وَإِذَا أَمْسَىٰ ثَلَاثًا: اَللَّهُمَّ أَنْتَ خَلَقْتَنِي، وَأَنْتَ هَدَيْتَنِي، وَأَنْتَ تُطْعِمُنِي، وَأَنْتَ تَسْقِينِي، وَأَنْتَ تُمِيتُنِي، وَأَنْتَ تُحْيِينِي، وَأَنْتَ رَبِّي لَا رَبَّ لِي سِوَاكَ، وَلَا إِلٰهَ إِلَّا أَنْتَ وَحْدَكَ لَا شَرِيكَ لَكَ.

walyaqul ʾidhā ʾaṣbaḥa thalāthan, waʾidhā ʾamsā thalāthan: Allāhumma ʾanta khalaqtanī, waʾanta hadaytanī, waʾanta tuṭʿimunī, waʾanta tasqīnī, waʾanta tumītunī, waʾanta tuḥyīnī, waʾanta rabbī lā rabba lī siwāka, walā ʾilāha ʾillā ʾanta waḥdaka lā sharīka laka.

Let him say three times when morning comes and three times when evening comes: “O God, You created me, and You guided me, and You feed me, and You give me drink, and You cause me to die, and You bring me to life, and You are my Lord. I have no lord besides You, and there is no god but You alone, without partner.”

فَإِنَّ فِي ذِكْرِهِ شُكْرَ نِعْمَةِ يَوْمِهِ.

faʾinna fī dhikrihi shukra niʿmati yawmihi.

For in reciting this lies gratitude for the blessing of his day.

وَلَا يَدَعْ أَنْ يَقُولَ كُلَّمَا اسْتَيْقَظَ مِنْ نَوْمِهِ، وَكُلَّمَا أَرَادَ الْمَنَامَ، هٰذِهِ الْكَلِمَاتِ: بِسْمِ اللَّهِ، مَا شَاءَ اللَّهُ، لَا قُوَّةَ إِلَّا بِاللَّهِ؛ مَا شَاءَ اللَّهُ، كُلُّ نِعْمَةٍ مِنَ اللَّهِ؛ مَا شَاءَ اللَّهُ، الْخَيْرُ كُلُّهُ بِيَدِ اللَّهِ؛ مَا شَاءَ اللَّهُ، لَا يَصْرِفُ السُّوءَ إِلَّا اللَّهُ.

walā yadaʿ ʾan yaqūla kullamā istayqaẓa min nawmihi, wakullamā ʾarāda al-manāma, hādhihi al-kalimāti: bismi Allāhi mā shāʾa Allāhu lā quwwata ʾillā bi-Allāhi mā shāʾa Allāhu kullu niʿmatin mina Allāhi mā shāʾa Allāhu al-khayru kulluhu biyadi Allāhi mā shāʾa Allāhu lā yaṣrifu al-sūʾa ʾillā Allāhu.

Whenever he wakes from sleep and whenever he wishes to sleep, he should not omit these words: “In the name of God. Whatever God wills; there is no strength except through God. Whatever God wills; every blessing is from God. Whatever God wills; all good is in God’s hand. Whatever God wills; none averts evil except God.”

فَفِي هٰذَا عِصْمَةٌ مِنَ اللَّهِ عَزَّ وَجَلَّ، وَحِرْزٌ لَهُ مِنَ الشَّيْطَانِ.

fafī hādhā ʿiṣmatun mina Allāhi ʿazza wajalla, waḥirzun lahu mina al-shayṭāni.

In this is protection from God—mighty and majestic—and a safeguard against Satan.

وَقَدْ جَاءَ فِي الْخَبَرِ: مَنْ قَالَهُنَّ مِائَةَ مَرَّةٍ يَوْمَ عَرَفَةَ قَبْلَ غُرُوبِ الشَّمْسِ نَادَاهُ اللَّهُ عَزَّ وَجَلَّ مِنْ فَوْقِ عَرْشِهِ: قَدْ أَرْضَيْتَنِي، وَعَلَيَّ رِضَاكَ؛ سَلْنِي مَا شِئْتَ أُعْطِكَ.

waqad jāʾa fī al-khabari: man qālahunna miʾata marratin yawma ʿarafata qabla ghurūbi al-shamsi nādāhu Allāhu ʿazza wajalla min fawqi ʿarshihi: qad ʾarḍaytanī, waʿalayya riḍāka; salnī mā shiʾta ʾuʿṭika.

It is reported that whoever says them one hundred times on the Day of ʿArafa before sunset is called by God—mighty and majestic—from above His Throne: “You have pleased Me, and your satisfaction is incumbent upon Me. Ask Me whatever you wish, and I shall give it to you.”

وَلَا يَدَعْ أَنْ يَقُولَ كُلَّ غَدَاةٍ وَكُلَّ عَشِيَّةٍ: ﴿فَإِنْ تَوَلَّوْا فَقُلْ حَسْبِيَ اللَّهُ لَا إِلٰهَ إِلَّا هُوَ، عَلَيْهِ تَوَكَّلْتُ، وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ﴾ [التَّوْبَةِ: ١٢٩]، سَبْعَ مَرَّاتٍ.

walā yadaʿ ʾan yaqūla kulla ghadātin wakulla ʿashiyyatin: “faʾin tawallaw faqul ḥasbiya Allāhu lā ʾilāha ʾillā huwa, ʿalayhi tawakkaltu, wahuwa rabbu al-ʿarshi al-ʿaẓīmi” (al-tawbati: 129), sabʿa marrātin.

Every morning and evening, he should not omit saying seven times: “If they turn away, say: God is sufficient for me; there is no god but Him. In Him I place my trust, and He is the Lord of the Magnificent Throne” (Qurʾān 9:129).

وَكَذٰلِكَ يَسْأَلُ اللَّهَ الْجَنَّةَ، وَيَسْتَعِيذُ بِهِ مِنَ النَّارِ، سَبْعًا.

wakadhālika yasʾalu Allāha al-jannata, wayastaʿīdhu bihi mina al-nāri, sabʿan.

Likewise, seven times he should ask God for the Garden and seek His protection from the Fire.

وَكُلَّمَا سَمِعَ الْأَذَانَ قَالَ كَمَا يَقُولُ الْمُؤَذِّنُ.

wakullamā samiʿa al-ʾadhāna qāla kamā yaqūlu al-muʾadhdhinu.

Whenever he hears the call to prayer, let him repeat what the caller says.

فَإِذَا فَرَغَ فَلْيَقُلْ: رَضِيتُ بِاللَّهِ رَبًّا، وَبِالْإِسْلَامِ دِينًا، وَبِمُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَبِيًّا.

faʾidhā faragha falyaqul: raḍītu bi-Allāhi rabban, wabi-al-ʾislāmi dīnan, wabimuḥammadin ṣallā Allāhu ʿalayhi wasallama nabiyyan.

When it ends, let him say: “I am content with God as Lord, Islam as religion, and Muḥammad—may God bless him and grant him peace—as prophet.”

اَللَّهُمَّ بِهٰذِهِ الدَّعْوَةِ التَّامَّةِ، وَالْكَلِمَةِ الصَّادِقَةِ، وَالصَّلَاةِ الْقَائِمَةِ، صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِهِ، وَأَعْطِهِ الْوَسِيلَةَ وَالْفَضِيلَةَ، وَابْعَثْهُ الْمَقَامَ الْمَحْمُودَ الَّذِي وَعَدْتَهُ.

Allāhumma bihādhihi al-daʿwati al-tāmmati, wa-al-kalimati al-ṣādiqati, wa-al-ṣalāti al-qāʾimati, ṣalli ʿalā muḥammadin waʾālihi, waʾaʿṭihi al-wasīlata wa-al-faḍīlata, wa-ibʿathhu al-maqāma al-maḥmūda al-ladhī waʿadtahu.

“O God, by this perfect summons, this truthful word, and this prayer now being established, bless Muḥammad and his family, grant him the means of approach and distinction, and raise him to the praised station You have promised him.”

فَإِنْ كَانَ الْأَذَانُ لِصَلَاةِ الصُّبْحِ أَوْ صَلَاةِ الْمَغْرِبِ زَادَ فِي ذٰلِكَ: اَللَّهُمَّ هٰذَا إِدْبَارُ لَيْلِكَ وَإِقْبَالُ نَهَارِكَ، وَأَصْوَاتُ دُعَاتِكَ، وَحُضُورُ صَلَاتِكَ، وَشُهُودُ مَلَائِكَتِكَ؛ صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِهِ.

faʾin kāna al-ʾadhānu liṣalāti al-ṣubḥi ʾaw ṣalāti al-maghribi zāda fī dhālika: Allāhumma hādhā ʾidbāru laylika waʾiqbālu nahārika, waʾaṣwātu duʿātika, waḥuḍūru ṣalātika, washuhūdu malāʾikatika; ṣalli ʿalā muḥammadin waʾālihi.

If the call is for the dawn or sunset prayer, let him add: “O God, this is the departure of Your night and the arrival of Your day, the voices of those who summon to You, the presence of Your prayer, and the witnessing of Your angels. Bless Muḥammad and his family.”

ثُمَّ لِيَدْعُ بِمَا أَحَبَّ، وَلْيَغْتَنِمِ الصَّلَاةَ وَالدُّعَاءَ بَيْنَ الْأَذَانِ وَالْإِقَامَةِ؛ فَإِنَّهُ يُسْتَحَبُّ.

thumma liyadʿu bimā ʾaḥabba, walyaghtanimi al-ṣalāta wa-al-duʿāʾa bayna al-ʾadhāni wa-al-ʾiqāmati; faʾinnahu yustaḥabbu.

Then let him supplicate for whatever he wishes and seize the opportunity for prayer and supplication between the call and the commencement, for this is recommended.

وَلْتَكُنْ هٰذِهِ الْكَلِمَةُ هِجِّيرَاهُ وَشِعَارَهُ فِي الْأَوْقَاتِ؛ فَإِنَّهَا مِنْ دُعَاءِ الْأَبْدَالِ فِيمَا بَيْنَهُمْ وَشِعَارِهِمْ فِي أَوْقَاتِهِمْ.

waltakun hādhihi al-kalimatu hijjīrāhu washiʿārahu fī al-ʾawqāti; faʾinnahā min duʿāʾi al-ʾabdāli fīmā baynahum washiʿārihim fī ʾawqātihim.

Let this formula be his constant utterance and watchword at all times, for it is among the supplications exchanged by the spiritual substitutes and is their watchword in their appointed times.

مَا شَاءَ اللَّهُ، لَا قُوَّةَ إِلَّا بِاللَّهِ؛ الْعَفُوُّ الْغَفُورُ؛ يَا سَلَامُ، سَلِّمْ؛ يَا رَبِّ، يَا رَبِّ؛ يَا ذَا الْجَلَالِ وَالْإِكْرَامِ، افْتَحْ بِخَيْرٍ وَاخْتِمْ بِخَيْرٍ؛ فَلَا إِلٰهَ إِلَّا اللَّهُ الْحَيُّ الْقَيُّومُ.

mā shāʾa Allāhu lā quwwata ʾillā bi-Allāhi al-ʿafuwwu al-ghafūru; yā salāmu, sallim; yā rabbi, yā rabbi; yā dhā al-jalāli wa-al-ʾikrāmi, iftaḥ bikhayrin wa-ikhtim bikhayrin; falā ʾilāha ʾillā Allāhu al-ḥayyu al-qayyūmu.

“Whatever God wills; there is no strength except through God. The Pardoning, the Forgiving. O Source of Peace, grant peace! O Lord, O Lord! O Possessor of majesty and generosity, open with good and conclude with good. There is no god but God, the Living, the Self-Sustaining.”

سُبْحَانَ رَبِّنَا، إِنْ كَانَ وَعْدُ رَبِّنَا لَمَفْعُولًا؛ يَا رَبِّ، يَا رَبِّ؛ يَا اللَّهُ، يَا اللَّهُ؛ يَا عَزِيزُ، يَا عَزِيزُ؛ يَا قَرِيبُ، يَا قَرِيبُ؛ يَا حَلِيمُ، يَا سَتَّارُ.

subḥāna rabbinā, ʾin kāna waʿdu rabbinā lamafʿūlan; yā rabbi, yā rabbi; yā Allāhu yā Allāhu yā ʿazīzu, yā ʿazīzu; yā qarību, yā qarību; yā ḥalīmu, yā sattāru.

“Glory be to our Lord; surely our Lord’s promise is fulfilled. O Lord, O Lord! O God, O God! O Mighty One, O Mighty One! O Near One, O Near One! O Forbearing One, O Concealer!”

سُبْحَانَ رَبِّنَا، إِنْ كَانَ وَعْدُ رَبِّنَا لَمَفْعُولًا؛ يَا اللَّهُ، يَا اللَّهُ؛ يَا عَزِيزُ، يَا عَزِيزُ؛ يَا قَرِيبُ، يَا قَرِيبُ؛ يَا كَرِيمُ، يَا غَفَّارُ، يَا وَاسِعَ الْمَغْفِرَةِ، اغْفِرْ لِي؛ عَافِنَا وَاعْفُ عَنَّا، نَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ، يَا غِيَاثَ الْمُسْتَغِيثِينَ.

subḥāna rabbinā, ʾin kāna waʿdu rabbinā lamafʿūlan; yā Allāhu yā Allāhu yā ʿazīzu, yā ʿazīzu; yā qarību, yā qarību; yā karīmu, yā ghaffāru, yā wāsiʿa al-maghfirati, ighfir lī; ʿāfinā wa-uʿfu ʿannā, nasʾaluka al-ʿafwa wa-al-ʿāfiyata, yā ghiyātha al-mustaghīthīna.

“Glory be to our Lord; surely our Lord’s promise is fulfilled. O God, O God! O Mighty One, O Mighty One! O Near One, O Near One! O Generous One, O Great Forgiver, O Boundless in forgiveness, forgive me! Grant us well-being and pardon us. We ask You for pardon and well-being, O Aid of those who cry for aid!”

وَفِي جَمِيعِ مَا ذَكَرْنَا فَضَائِلُ وَرَدَتْ بِهَا الْآثَارُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَعَنِ الصَّحَابَةِ وَالتَّابِعِينَ لَهُمْ بِإِحْسَانٍ.

wafī jamīʿi mā dhakarnā faḍāʾilu waradat bihā al-ʾāthāru ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama, waʿani al-ṣaḥābati wa-al-tābiʿīna lahum biʾiḥsānin.

Every practice we have mentioned possesses merits transmitted in reports from the Prophet—may God bless him and grant him peace—and from the Companions and those who followed them with excellence.

طَوَيْنَا نَشْرَ ذٰلِكَ؛ إِذْ لَمْ يَكُنْ قَصْدُنَا ذِكْرَ فَضَائِلِ الْأَعْمَالِ، وَإِنَّمَا أَرَدْنَا شَرْحَ أَوْرَادِ الْعُمَّالِ.

ṭawaynā nashra dhālika; ʾidh lam yakun qaṣdunā dhikra faḍāʾili al-ʾaʿmāli, waʾinnamā ʾaradnā sharḥa ʾawrādi al-ʿummāli.

We have refrained from unfolding those reports because our purpose is not to enumerate the merits of works, but to explain the litanies of those who practice.

وَلَا يَدَعِ السِّوَاكَ كُلَّمَا اسْتَيْقَظَ مِنْ نَوْمِ النَّهَارِ وَبِاللَّيْلِ؛ فَإِنَّهُ يُقَالُ: مِنْ خَيْرِ خِصَالِ الصَّائِمِ، إِلَّا بَعْدَ الْعَصْرِ فَقَدْ كُرِهَ لِلصَّائِمِ.

walā yadaʿi al-siwāka kullamā istayqaẓa min nawmi al-nahāri wabi-al-layli; faʾinnahu yuqālu: min khayri khiṣāli al-ṣāʾimi, ʾillā baʿda al-ʿaṣri faqad kuriha li-al-ṣāʾimi.

He should not omit the tooth-stick whenever he wakes from sleep, by day or by night. It is said to be among the best practices of one who fasts, except after the afternoon prayer, when it has been deemed disliked for the fasting person.

وَفِي الْخَبَرِ: طَيِّبُوا طُرُقَ الْقُرْآنِ مِنْ أَفْوَاهِكُمْ بِالسِّوَاكِ.

wafī al-khabari: ṭayyibū ṭuruqa al-qurʾāni min ʾafwāhikum bi-al-siwāki.

It is said in a report: “Make fragrant the pathways of the Qurʾān from your mouths by using the tooth-stick.”

وَفِي الْحَدِيثِ: اَلسِّوَاكُ مَطْهَرَةٌ لِلْفَمِ، مَرْضَاةٌ لِلرَّبِّ عَزَّ وَجَلَّ.

wafī al-ḥadīthi: al-siwāku maṭharatun li-al-fami, marḍātun li-al-rabbi ʿazza wajalla.

And in the hadith: “The tooth-stick purifies the mouth and pleases the Lord—mighty and majestic.”

وَيُقَالُ: إِنَّ الصَّلَاةَ بَعْدَ السِّوَاكِ تَفْضُلُ عَلَى الصَّلَاةِ بِغَيْرِ سِوَاكٍ سَبْعِينَ ضِعْفًا.

wayuqālu: ʾinna al-ṣalāta baʿda al-siwāki tafḍulu ʿalā al-ṣalāti bighayri siwākin sabʿīna ḍiʿfan.

It is said that prayer performed after using the tooth-stick surpasses prayer without it seventyfold.

وَأَوْكَدُ مَا اسْتُعْمِلَ فِيهِ السِّوَاكُ أَرْبَعَةُ أَوْقَاتٍ: قَبْلَ الزَّوَالِ لِلصَّائِمِ، وَيَوْمَ الْجُمُعَةِ مَعَ الْغُسْلِ لَهَا، وَفِي قِيَامِ اللَّيْلِ، وَبِالْغَدَاةِ عِنْدَ الِاسْتِيقَاظِ مِنَ النَّوْمِ.

waʾawkadu mā istuʿmila fīhi al-siwāku ʾarbaʿatu ʾawqātin: qabla al-zawāli li-al-ṣāʾimi, wayawma al-jumuʿati maʿa al-ghusli lahā, wafī qiyāmi al-layli, wabi-al-ghadāti ʿinda al-istīqāẓi mina al-nawmi.

The use of the tooth-stick is most strongly emphasized at four times: before noon for one who fasts; on Friday along with the ritual bath; during the night vigil; and in the early morning upon waking from sleep.

وَقَدْ كَانُوا يَسْتَحِبُّونَ أَنْ لَا يَأْتِيَ عَلَى الْعَبْدِ يَوْمٌ وَلَيْلَةٌ إِلَّا تَصَدَّقَ فِيهِ بِصَدَقَةٍ، وَإِنْ قَلَّتْ، مِثْلَ لُقْمَةٍ أَوْ ثَمَرَةٍ؛ حَتَّىٰ كَانَ بَعْضُهُمْ يَتَصَدَّقُ بِبَصَلَةٍ وَبِخَيْطٍ.

waqad kānū yastaḥibbūna ʾan lā yaʾtiya ʿalā al-ʿabdi yawmun walaylatun ʾillā taṣaddaqa fīhi biṣadaqatin, waʾin qallat, mithla luqmatin ʾaw thamaratin; ḥattā kāna baʿḍuhum yataṣaddaqu bibaṣalatin wabikhayṭin.

They considered it desirable that no day and night should pass without the servant giving some charity, however small—even a morsel or a piece of fruit. Some of them would go so far as to give an onion or a length of thread.

لِأَنَّهُ جَاءَ فِي الْأَثَرِ: كُلُّ امْرِئٍ يَوْمَ الْقِيَامَةِ فِي ظِلِّ صَدَقَتِهِ.

liʾannahu jāʾa fī al-ʾathari: kullu imriʾin yawma al-qiyāmati fī ẓilli ṣadaqatihi.

For it is stated in a report: “On the Day of Resurrection, every person will stand in the shade of his charity.”

وَاللَّهُ سُبْحَانَهُ يَشْكُرُ الْقَلِيلَ الدَّائِمَ، وَهُوَ أَحَبُّ إِلَيْهِ مِنَ الْكَثِيرِ الْمُنْقَطِعِ.

wa-Allāhu subḥānahu yashkuru al-qalīla al-dāʾima, wahuwa ʾaḥabbu ʾilayhi mina al-kathīri al-munqaṭiʿi.

God—glory be to Him—appreciates the little that endures, and it is dearer to Him than the abundance that ceases.

أَلَمْ تَرَ كَيْفَ ذَمَّ مَنْ أَعْطَىٰ وَقَطَعَ فِي قَوْلِهِ تَعَالَىٰ: ﴿وَأَعْطَىٰ قَلِيلًا وَأَكْدَىٰ﴾ [النَّجْمِ: ٣٤]، أَيْ: قَطَعَ؟

ʾalam tara kayfa dhamma man ʾaʿṭā waqaṭaʿa fī qawlihi taʿālā: “waʾaʿṭā qalīlan waʾakdā” (al-najmi: 34), ʾay: qaṭaʿa?

Do you not see how He censured the one who gave and then stopped in His words, exalted is He: “He gave a little, then withheld” (Qurʾān 53:34)—that is, he stopped?

وَمَدَحَ فَوَاكِهَ الْجَنَّةِ، يَعِيبُ بِذٰلِكَ فَوَاكِهَ الدُّنْيَا فِي تَدَبُّرِ الْخِطَابِ، فَقَالَ: ﴿وَفَاكِهَةٍ كَثِيرَةٍ ۝ لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ﴾ [الْوَاقِعَةِ: ٣٢–٣٣].

wamadaḥa fawākiha al-jannati, yaʿību bidhālika fawākiha al-dunyā fī tadabburi al-khiṭābi, faqāla: “wafākihatin kathīratin / lā maqṭūʿatin walā mamnūʿatin” (al-wāqiʿati: 32–33).

He praised the fruits of the Garden, thereby—when the address is contemplated—faulting the fruits of this world: “Abundant fruit, neither cut off nor withheld” (Qurʾān 56:32–33).

أَيْ: فَازْهَدُوا مِنْ فَوَاكِهِ الدُّنْيَا؛ فَإِنَّهَا مَقْطُوعَةٌ مَمْنُوعَةٌ، رَغْبَةً فِي هٰذِهِ الدَّائِمَةِ.

ʾay: fa-izhadū min fawākihi al-dunyā; faʾinnahā maqṭūʿatun mamnūʿatun, raghbatan fī hādhihi al-dāʾimati.

That is: renounce the fruits of this world, for they are cut off and withheld, and desire instead those everlasting fruits.

وَكَانَ مِنْ أَخْلَاقِ السَّلَفِ أَنْ لَا يَرُدُّوا سَائِلًا إِلَّا بِشَيْءٍ وَإِنْ قَلَّ، لِقَوْلِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: اِتَّقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ.

wakāna min ʾakhlāqi al-salafi ʾan lā yaruddū sāʾilan ʾillā bishayʾin waʾin qalla, liqawli rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama: ittaqū al-nāra walaw bishiqqi tamratin.

It was among the character traits of the early Muslims never to turn away a beggar without giving something, however little, because the Messenger of God—may God bless him and grant him peace—said: “Protect yourselves from the Fire, even with half a date.”

وَلِقَوْلِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: لِلسَّائِلِ حَقٌّ وَلَوْ جَاءَ عَلَىٰ فَرَسٍ مُطَوَّقٍ بِفِضَّةٍ.

waliqawlihi ṣallā Allāhu ʿalayhi wasallama: li-al-sāʾili ḥaqqun walaw jāʾa ʿalā farasin muṭawwaqin bifiḍḍatin.

And because he—may God bless him and grant him peace—said: “The beggar has a right, even if he arrives on a horse adorned with a silver collar.”

وَلِقَوْلِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: لَا تَرُدَّ السَّائِلَ وَلَوْ بِظِلْفٍ مُحْتَرِقٍ.

waliqawlihi ṣallā Allāhu ʿalayhi wasallama: lā tarudda al-sāʾila walaw biẓilfin muḥtariqin.

And because he—may God bless him and grant him peace—said: “Do not turn away the beggar, even if all you have is a scorched hoof.”

وَدَفَعَتْ عَائِشَةُ رَضِيَ اللَّهُ عَنْهَا إِلَى السَّائِلِ عِنَبَةً وَاحِدَةً. قَالَ: فَنَظَرَ بَعْضُنَا إِلَىٰ بَعْضٍ، فَقَالَتْ: مَا لَكُمْ؟ إِنَّ فِيهَا لَمَثَاقِيلَ ذَرَّةٍ كَثِيرَةً.

wadafaʿat ʿāʾishatu raḍiya Allāhu ʿanhā ʾilā al-sāʾili ʿinabatan wāḥidatan. qāla: fanaẓara baʿḍunā ʾilā baʿḍin, faqālat: mā lakum? ʾinna fīhā lamathāqīla dharratin kathīratan.

ʿĀʾisha—may God be pleased with her—gave a beggar a single grape. He said, “We looked at one another,” and she said, “What is the matter with you? It contains many an atom’s weight of good.”

وَقَدْ كَانَ مِنْ أَخْلَاقِهِمْ أَنْ لَا يُسْأَلَ أَحَدٌ شَيْئًا، أَوْ يُرَادَ بِأَمْرٍ مُبَاحٍ، فَيَقُولَ: لَا؛ لِكَرَاهِيَتِهِمُ الْخِلَافَ وَمَحَبَّتِهِمُ الِائْتِلَافَ.

waqad kāna min ʾakhlāqihim ʾan lā yusʾala ʾaḥadun shayʾan, ʾaw yurāda biʾamrin mubāḥin, fayaqūla: lā; likarāhiyatihimu al-khilāfa wamaḥabbatihimu al-iʾtilāfa.

It was also among their character traits that, when one of them was asked for something or wanted for a permissible matter, he would not say “no,” because they disliked discord and loved harmony.

وَكَانَ مِنْ أَخْلَاقِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ مَا سُئِلَ شَيْئًا قَطُّ فَقَالَ: لَا؛ فَإِنْ لَمْ يَقْدِرْ عَلَيْهِ سَكَتَ.

wakāna min ʾakhlāqi rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama ʾannahu mā suʾila shayʾan qaṭṭu faqāla: lā; faʾin lam yaqdir ʿalayhi sakata.

It was among the character traits of the Messenger of God—may God bless him and grant him peace—that whenever he was asked for something, he never said “no.” If he was unable to provide it, he remained silent.

وَقَدْ كَانُوا يَجْتَمِعُونَ عَلَى الْأَمْرِ الْوَاحِدِ بِقَلْبٍ وَاحِدٍ، وَلَا يَسْتَبِدُّ بَعْضُهُمْ بِأَمْرٍ دُونَ بَعْضٍ، وَلَا يَسْتَأْثِرُ أَحَدُهُمْ بِشَيْءٍ دُونَ أَخِيهِ.

waqad kānū yajtamiʿūna ʿalā al-ʾamri al-wāḥidi biqalbin wāḥidin, walā yastabiddu baʿḍuhum biʾamrin dūna baʿḍin, walā yastaʾthiru ʾaḥaduhum bishayʾin dūna ʾakhīhi.

They would unite around a single matter with a single heart. None would take exclusive control of a matter over the others, nor reserve anything for himself to the exclusion of his brother.

وَبِذٰلِكَ وَصَفَهُمُ اللَّهُ عَزَّ وَجَلَّ فِي قَوْلِهِ تَعَالَىٰ: ﴿وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ﴾ [الشُّورَىٰ: ٣٨]؛ أَيْ: أُمُورُهُمْ مُشَاعَةٌ فِيمَا بَيْنَهُمْ غَيْرُ مَقْسُومَةٍ، هُمْ فِيهَا سَوَاءٌ.

wabidhālika waṣafahumu Allāhu ʿazza wajalla fī qawlihi taʿālā: “waʾamruhum shūrā baynahum wamimmā razaqnāhum yunfiqūna” (al-shūrā: 38); ʾay: ʾumūruhum mushāʿatun fīmā baynahum ghayru maqsūmatin, hum fīhā sawāʾun.

God—mighty and majestic—described them in this way in His words, exalted is He: “Their affair is consultation among them, and they spend from what We have provided them” (Qurʾān 42:38). That is, their affairs are held in common among them, not divided into private shares; in them they are equal.

وَيُسْتَحَبُّ لِلْعَبْدِ أَنْ يَجْمَعَ بَيْنَ هٰذِهِ الْأَعْمَالِ الْأَرْبَعَةِ: صَوْمٍ، وَصَدَقَةٍ، وَعِيَادَةِ مَرِيضٍ، وَشُهُودِ جَنَازَةٍ.

wayustaḥabbu li-al-ʿabdi ʾan yajmaʿa bayna hādhihi al-ʾaʿmāli al-ʾarbaʿati: ṣawmin, waṣadaqatin, waʿiyādati marīḍin, washuhūdi janāzatin.

It is recommended that the servant combine these four works: fasting, charity, visiting the sick, and attending a funeral.

وَقَدْ كَانَ هٰذَا طَرِيقَ الْمُرِيدِينَ، يُسَارِعُونَ إِلَيْهِ وَيَحْرِصُونَ عَلَيْهِ.

waqad kāna hādhā ṭarīqa al-murīdīna, yusāriʿūna ʾilayhi wayaḥriṣūna ʿalayhi.

This was the path of the aspirants: they hastened toward it and were keen to observe it.

وَفِي الْخَبَرِ: مَنْ جَمَعَ بَيْنَ هٰذِهِ الْأَرْبَعِ فِي يَوْمٍ غُفِرَ لَهُ، وَفِي بَعْضِهَا: دَخَلَ الْجَنَّةَ.

wafī al-khabari: man jamaʿa bayna hādhihi al-ʾarbaʿi fī yawmin ghufira lahu, wafī baʿḍihā: dakhala al-jannata.

It is reported: “Whoever combines these four in one day is forgiven”; and in one version, “enters the Garden.”

فَإِنِ اتَّفَقَ لَهُ مِنْهَا ثَلَاثٌ أَوِ اثْنَانِ، فَأَعْجَزَهُ مَا بَقِيَ، حُسِبَ لَهُ تَمَامُهَا لِحُسْنِ نِيَّتِهِ.

faʾini ttafaqa lahu minhā thalāthun ʾawi thnāni, faʾaʿjazahu mā baqiya, ḥusiba lahu tamāmuhā liḥusni niyyatihi.

If he manages three or two of them but is unable to accomplish the rest, their completion is credited to him on account of his good intention.

وَلَا يَدَعَنَّ الْجَمَاعَةَ، سِيَّمَا إِذَا سَمِعَ التَّأْذِينَ أَوْ كَانَ فِي جِوَارِ الْمَسْجِدِ؛ وَحَدُّ الْجِوَارِ أَنْ يَكُونَ بَيْنَهُ وَبَيْنَ الْمَسْجِدِ ثَلَاثُ دُورٍ.

walā yadaʿanna al-jamāʿata, siyyamā ʾidhā samiʿa al-taʾdhīna ʾaw kāna fī jiwāri al-masjidi; waḥaddu al-jiwāri ʾan yakūna baynahu wabayna al-masjidi thalāthu dūrin.

He should never abandon congregational prayer, especially when he hears the call or lives near the mosque. The limit of nearness is that no more than three houses stand between him and the mosque.

وَأَوْلَى الْمَسَاجِدِ أَنْ يُصَلِّيَ فِيهِ أَقْرَبُهَا مِنْهُ، إِلَّا أَنْ تَكُونَ لَهُ نِيَّةٌ فِي الْأَبْعَدِ لِكَثْرَةِ الْخُطَا، أَوْ لِفَضْلِ الْإِمَامِ فِيهِ؛ وَالصَّلَاةُ خَلْفَ الْعَالِمِ الْفَاضِلِ أَفْضَلُ.

waʾawlā al-masājidi ʾan yuṣalliya fīhi ʾaqrabuhā minhu, ʾillā ʾan takūna lahu niyyatun fī al-ʾabʿadi likathrati al-khuṭā, ʾaw lifaḍli al-ʾimāmi fīhi; wa-al-ṣalātu khalfa al-ʿālimi al-fāḍili ʾafḍalu.

The mosque most deserving of his prayer is the one nearest him, unless he has an intention in going to a farther one—because of the greater number of steps, or because of the excellence of its imam. Prayer behind a learned and virtuous imam is better.

أَوْ يُرِيدُ أَنْ يَعْمُرَ بَيْتًا مِنْ بُيُوتِ اللَّهِ عَزَّ وَجَلَّ بِالصَّلَاةِ فِيهِ وَإِنْ بَعُدَ.

ʾaw yurīdu ʾan yaʿmura baytan min buyūti Allāhi ʿazza wajalla bi-al-ṣalāti fīhi waʾin baʿuda.

Or he may intend to enliven one of the houses of God—mighty and majestic—by praying in it, even if it is far away.

وَقَالَ سَعِيدُ بْنُ الْمُسَيِّبِ: مَنْ صَلَّى الْخَمْسَ فِي جَمَاعَةٍ فَقَدْ مَلَأَ الْبَرَّيْنِ وَالْبَحْرَيْنِ عِبَادَةً.

waqāla saʿīdu bnu al-musayyibi: man ṣallā al-khamsa fī jamāʿatin faqad malaʾa al-barrayni wa-al-baḥrayni ʿibādatan.

Saʿīd ibn al-Musayyib said, “Whoever performs the five prayers in congregation has filled the two lands and the two seas with worship.”

وَلْيَتَوَضَّأْ لِكُلِّ صَلَاةٍ قَبْلَ دُخُولِ وَقْتِهَا؛ فَإِنَّهُ مِنَ الْمُحَافَظَةِ عَلَيْهَا، وَمِنْ حُسْنِ مُعَامَلَتِهَا.

walyatawaḍḍaʾ likulli ṣalātin qabla dukhūli waqtihā; faʾinnahu mina al-muḥāfaẓati ʿalayhā, wamin ḥusni muʿāmalatihā.

Let him perform ablution for every prayer before its time begins, for this is part of safeguarding the prayer and treating it with due care.

وَقَالَ أَبُو الدَّرْدَاءِ، وَحَلَفَ بِاللَّهِ، وَمَا سَمِعْتُهُ حَالِفًا بِاللَّهِ قَطُّ، قَالَ: مِنْ أَحَبِّ الْأَعْمَالِ إِلَى اللَّهِ عَزَّ وَجَلَّ ثَلَاثٌ: أَمْرٌ بِصَدَقَةٍ، وَخُطْوَةٌ إِلَىٰ صَلَاةِ جَمَاعَةٍ، أَوْ إِصْلَاحٌ بَيْنَ النَّاسِ.

waqāla ʾabū al-dardāʾi, waḥalafa bi-Allāhi wamā samiʿtuhu ḥālifan bi-Allāhi qaṭṭu, qāla: min ʾaḥabbi al-ʾaʿmāli ʾilā Allāhi ʿazza wajalla thalāthun: ʾamrun biṣadaqatin, wakhuṭwatun ʾilā ṣalāti jamāʿatin, ʾaw ʾiṣlāḥun bayna al-nāsi.

Abū al-Dardāʾ said—and swore by God, though I had never heard him swear by God before—he said, “Three works are among those most beloved to God—mighty and majestic: urging charity, taking a step toward congregational prayer, or reconciling people.”

وَيُسْتَحَبُّ لَهُ كُلَّمَا دَخَلَ الْمَسْجِدَ أَوْ مَنْزِلَهُ أَنْ يُصَلِّيَ رَكْعَتَيْنِ؛ فَإِنَّ ذٰلِكَ مِنْ عَمَلِ الْأَبْرَارِ، وَكُلَّمَا خَرَجَ مِنْهُ صَلَّىٰ رَكْعَتَيْنِ.

wayustaḥabbu lahu kullamā dakhala al-masjida ʾaw manzilahu ʾan yuṣalliya rakʿatayni; faʾinna dhālika min ʿamali al-ʾabrāri, wakullamā kharaja minhu ṣallā rakʿatayni.

Whenever he enters the mosque or his home, it is recommended that he pray two cycles, for that is among the works of the righteous; and whenever he leaves it, let him pray two cycles.

وَقَدْ كَانَ السَّلَفُ لَا يَخْرُجُونَ مِنْ مَنَازِلِهِمْ حَتَّىٰ يَتَوَضَّؤُوا.

waqad kāna al-salafu lā yakhrujūna min manāzilihim ḥattā yatawaḍḍaʾū.

The early Muslims would not leave their homes until they had performed ablution.

وَيُسْتَحَبُّ لَهُ كُلَّمَا أَحْدَثَ أَنْ يَتَوَضَّأَ، وَكُلَّمَا تَوَضَّأَ أَنْ يُصَلِّيَ رَكْعَتَيْنِ؛ فَإِنَّ ذٰلِكَ مِنْ عَمَلِ الْأَبْرَارِ، وَهُوَ لِمَنْ مَاتَ عَلَىٰ هٰذَا الْعَمَلِ شَهَادَةٌ.

wayustaḥabbu lahu kullamā ʾaḥdatha ʾan yatawaḍḍaʾa, wakullamā tawaḍḍaʾa ʾan yuṣalliya rakʿatayni; faʾinna dhālika min ʿamali al-ʾabrāri, wahuwa liman māta ʿalā hādhā al-ʿamali shahādatun.

Whenever his ablution is broken, it is recommended that he renew it; and whenever he performs ablution, that he pray two cycles. This is among the works of the righteous, and for one who dies persisting in it, it is martyrdom.

وَإِذَا خَرَجَ مِنْ مَنْزِلِهِ قَالَ: بِسْمِ اللَّهِ، مَا شَاءَ اللَّهُ، حَسْبِيَ اللَّهُ، تَوَكَّلْتُ عَلَى اللَّهِ، لَا قُوَّةَ إِلَّا بِاللَّهِ.

waʾidhā kharaja min manzilihi qāla: bismi Allāhi mā shāʾa Allāhu ḥasbiya Allāhu tawakkaltu ʿalā Allāhi lā quwwata ʾillā bi-Allāhi.

When he leaves his home, let him say: “In the name of God. Whatever God wills. God is sufficient for me. I place my trust in God. There is no strength except through God.”

اَللَّهُمَّ إِلَيْكَ خَرَجْتُ وَأَنْتَ أَخْرَجْتَنِي؛ اَللَّهُمَّ سَلِّمْنِي وَسَلِّمْ مِنِّي فِي دِينِي كَمَا أَخْرَجْتَنِي.

Allāhumma ʾilayka kharajtu waʾanta ʾakhrajtanī; Allāhumma sallimnī wasallim minnī fī dīnī kamā ʾakhrajtanī.

“O God, I have gone out toward You, and You have brought me out. O God, keep me safe, and keep others safe from me in matters of my religion, just as You have brought me out.”

اَللَّهُمَّ إِنِّي أَعُوذُ بِكَ أَنْ أَزِلَّ أَوْ أَضِلَّ، أَوْ أَظْلِمَ أَوْ أُظْلَمَ، أَوْ أَجْهَلَ أَوْ يُجْهَلَ عَلَيَّ؛ عَزَّ جَارُكَ، وَجَلَّ ثَنَاؤُكَ، وَلَا إِلٰهَ غَيْرُكَ.

Allāhumma ʾinnī ʾaʿūdhu bika ʾan ʾazilla ʾaw ʾaḍilla, ʾaw ʾaẓlima ʾaw ʾuẓlama, ʾaw ʾajhala ʾaw yujhala ʿalayya; ʿazza jāruka, wajalla thanāʾuka, walā ʾilāha ghayruka.

“O God, I seek refuge in You from slipping or going astray, from wronging or being wronged, and from behaving ignorantly or being treated ignorantly. Mighty is Your protection, exalted is Your praise, and there is no god besides You.”

وَلْيَقْرَأْ سُورَةَ الْحَمْدِ وَالْمُعَوِّذَتَيْنِ.

walyaqraʾ sūrata al-ḥamdi wa-al-muʿawwidhatayni.

Let him recite the Opening Sūra and the two sūras of refuge.

وَلَا يَدَعْ صَلَاةَ الضُّحَىٰ أَرْبَعَ رَكَعَاتٍ، وَيَزِيدُ مَا شَاءَ اللَّهُ إِلَىٰ ثَمَانِي رَكَعَاتٍ، إِلَىٰ اثْنَتَيْ عَشْرَةَ رَكْعَةً، وَلَا يَزِيدُ عَلَىٰ ذٰلِكَ.

walā yadaʿ ṣalāta al-ḍuḥā ʾarbaʿa rakaʿātin, wayazīdu mā shāʾa Allāhu ʾilā thamānī rakaʿātin, ʾilā ithnatay ʿashrata rakʿatan, walā yazīdu ʿalā dhālika.

He should not omit the midmorning prayer of four cycles, and he may add as God wills—up to eight cycles, or up to twelve—but no more than that.

إِنْ نَشِطَ أَطَالَهُنَّ، وَإِنْ فَتَرَ قَصَرَهُنَّ.

ʾin nashiṭa ʾaṭālahunna, waʾin fatara qaṣarahunna.

If he feels energetic, let him lengthen them; if he feels weary, let him shorten them.

وَلْيَجْعَلْ مِنْ قِرَاءَتِهِ فِيهِنَّ: ﴿وَالشَّمْسِ وَضُحَاهَا﴾، وَسُورَةَ ﴿وَالضُّحَىٰ﴾، وَآخِرَ سُورَةِ الْبَقَرَةِ، وَآخِرَ سُورَةِ الْحَشْرِ.

walyajʿal min qirāʾatihi fīhinna: “wa-al-shamsi waḍuḥāhā”, wasūrata “wa-al-ḍuḥā”, waʾākhira sūrati al-baqarati, waʾākhira sūrati al-ḥashri.

Among what he recites in them, let him include “By the sun and its morning brightness,” the Sūra of Morning Brightness, the end of the Sūra of the Cow, and the end of the Sūra of the Gathering.

ثُمَّ لِيَتَنَفَّلْ بَعْدَ ذٰلِكَ بِمَا شَاءَ، مِنْ غَيْرِ أَنْ تَكُونَ وِرْدَ الضُّحَىٰ فَيَلْزَمَهُ الْمُوَاظَبَةُ عَلَيْهِ.

thumma liyatanaffal baʿda dhālika bimā shāʾa, min ghayri ʾan takūna wirda al-ḍuḥā fayalzamahu al-muwāẓabatu ʿalayhi.

Afterward, let him perform whatever additional voluntary prayers he wishes, without making them part of the fixed midmorning litany, which would require him to observe them consistently.

وَفِي حَدِيثِ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُصَلِّي الضُّحَىٰ أَرْبَعًا، وَيَزِيدُ مَا شَاءَ اللَّهُ.

wafī ḥadīthi ʿāʾishata raḍiya Allāhu ʿanhā ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama kāna yuṣallī al-ḍuḥā ʾarbaʿan, wayazīdu mā shāʾa Allāhu.

In the hadith of ʿĀʾisha—may God be pleased with her—the Prophet—may God bless him and grant him peace—would pray four cycles at midmorning and add as many as God willed.

وَفِي خَبَرٍ عَنِ اللَّهِ عَزَّ وَجَلَّ: يَا ابْنَ آدَمَ، صَلِّ لِي أَرْبَعَ رَكَعَاتٍ فِي أَوَّلِ النَّهَارِ، أَكْفِكَ آخِرَهُ.

wafī khabarin ʿani Allāhi ʿazza wajalla: yā ibna ʾādama, ṣalli lī ʾarbaʿa rakaʿātin fī ʾawwali al-nahāri, ʾakfika ʾākhirahu.

In a report from God—mighty and majestic: “O child of Adam, pray four cycles for Me at the beginning of the day, and I shall suffice you through its end.”

وَفِي حَدِيثِ أُمِّ هَانِئٍ بِنْتِ أَبِي طَالِبٍ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَّى الضُّحَىٰ ثَمَانِيَ رَكَعَاتٍ.

wafī ḥadīthi ʾummi hāniʾin binti ʾabī ṭālibin ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama ṣallā al-ḍuḥā thamāniya rakaʿātin.

In the hadith of Umm Hāniʾ bint Abī Ṭālib, the Prophet—may God bless him and grant him peace—performed eight cycles of the midmorning prayer.

وَفِي الْخَبَرِ: يُصْبِحُ ابْنُ آدَمَ وَعَلَىٰ كُلِّ سُلَامَىٰ مِنْ جَسَدِهِ صَدَقَةٌ، يَعْنِي: فِي كُلِّ مَفْصِلٍ؛ وَفِي جَسَدِهِ ثَلَاثُمِائَةٍ وَسِتُّونَ مَفْصِلًا.

wafī al-khabari: yuṣbiḥu ibnu ʾādama waʿalā kulli sulāmā min jasadihi ṣadaqatun, yaʿnī: fī kulli mafṣilin; wafī jasadihi thalāthumiʾatin wasittūna mafṣilan.

It is reported: “The child of Adam enters the morning owing charity for every joint in his body”—meaning every articulation—and his body has three hundred and sixty joints.

فَأَمْرُكَ بِالْمَعْرُوفِ صَدَقَةٌ، وَنَهْيُكَ عَنِ الْمُنْكَرِ صَدَقَةٌ، وَحَمْلُكَ عَنِ الضَّعِيفِ صَدَقَةٌ، وَهِدَايَتُكَ إِلَى الطَّرِيقِ صَدَقَةٌ، وَإِمَاطَتُكَ الْأَذَىٰ صَدَقَةٌ.

faʾamruka bi-al-maʿrūfi ṣadaqatun, wanahyuka ʿani al-munkari ṣadaqatun, waḥamluka ʿani al-ḍaʿīfi ṣadaqatun, wahidāyatuka ʾilā al-ṭarīqi ṣadaqatun, waʾimāṭatuka al-ʾadhā ṣadaqatun.

“Your enjoining what is right is charity; your forbidding what is wrong is charity; your carrying a burden for the weak is charity; your guiding someone to the road is charity; and your removing harm is charity.”

حَتَّىٰ ذَكَرَ التَّسْبِيحَ وَالتَّهْلِيلَ، ثُمَّ قَالَ: وَرَكْعَتَا الضُّحَىٰ تَأْتِيَانِ عَلَىٰ ذٰلِكَ كُلِّهِ؛ أَوْ قَالَ: تَجْمَعَانِ لَكَ ذٰلِكَ.

ḥattā dhakara al-tasbīḥa wa-al-tahlīla, thumma qāla: warakʿatā al-ḍuḥā taʾtiyāni ʿalā dhālika kullihi; ʾaw qāla: tajmaʿāni laka dhālika.

He continued until he mentioned glorification and the declaration of divine unity, then said: “The two cycles of midmorning prayer cover all of that”—or he said, “gather all of it for you.”

وَقَدْ كَانَ مِنْ سِيرَةِ الْمُتَقَدِّمِينَ دُخُولُ الْمَسْجِدِ سَحَرًا قَبْلَ طُلُوعِ الْفَجْرِ، وَالْقُعُودُ فِيهِ إِلَىٰ صَلَاةِ الصُّبْحِ، وَكَانُوا يُفَضِّلُونَ هٰذَا الْفِعْلَ.

waqad kāna min sīrati al-mutaqaddimīna dukhūlu al-masjidi saḥaran qabla ṭulūʿi al-fajri, wa-al-quʿūdu fīhi ʾilā ṣalāti al-ṣubḥi, wakānū yufaḍḍilūna hādhā al-fiʿla.

It was the practice of the early generations to enter the mosque in the last part of the night before dawn and remain seated there until the morning prayer. They considered this practice especially meritorious.

حَدَّثُونَا عَنْ رَجُلٍ مِنَ التَّابِعِينَ قَالَ: دَخَلْتُ الْمَسْجِدَ قَبْلَ طُلُوعِ الْفَجْرِ، فَأَلْفَيْتُ أَبَا هُرَيْرَةَ قَدْ سَبَقَنِي.

ḥaddathūnā ʿan rajulin mina al-tābiʿīna qāla: dakhaltu al-masjida qabla ṭulūʿi al-fajri, faʾalfaytu ʾabā hurayrata qad sabaqanī.

They related to us from a man among the Successors, who said: “I entered the mosque before daybreak and found that Abū Hurayra had arrived before me.”

فَقَالَ: يَا ابْنَ أَخِي، لِأَيِّ شَيْءٍ خَرَجْتَ مِنْ مَنْزِلِكَ هٰذِهِ السَّاعَةَ؟ فَقُلْتُ: لِصَلَاةِ الْغَدَاةِ.

faqāla: yā ibna ʾakhī, liʾayyi shayʾin kharajta min manzilika hādhihi al-sāʿata? faqultu: liṣalāti al-ghadāti.

He asked, “My nephew, why did you leave your home at this hour?” I replied, “For the morning prayer.”

فَقَالَ: أَبْشِرْ؛ فَإِنَّا كُنَّا نَعُدُّ خُرُوجَنَا وَقُعُودَنَا فِي هٰذَا الْمَسْجِدِ هٰذِهِ السَّاعَةَ نَنْتَظِرُ الصَّلَاةَ بِمَنْزِلَةِ غَزْوَةٍ فِي سَبِيلِ اللَّهِ عَزَّ وَجَلَّ؛ أَوْ قَالَ: مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

faqāla: ʾabshir; faʾinnā kunnā naʿuddu khurūjanā waquʿūdanā fī hādhā al-masjidi hādhihi al-sāʿata nantaẓiru al-ṣalāta bimanzilati ghazwatin fī sabīli Allāhi ʿazza wajalla; ʾaw qāla: maʿa rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama.

He said, “Rejoice! We used to consider our going out and sitting in this mosque at this hour while awaiting prayer equal to a military expedition in God’s path—mighty and majestic”; or he said, “in the company of the Messenger of God—may God bless him and grant him peace.”

فَأَفْضَلُ الْأَوْقَاتِ الْمَرْجُوِّ فِيهَا الْإِجَابَةُ أَرْبَعَةٌ: عِنْدَ السَّحَرِ، وَعِنْدَ طُلُوعِ الشَّمْسِ، وَعِنْدَ غُرُوبِهَا، وَبَيْنَ الْأَذَانِ وَالْإِقَامَةِ.

faʾafḍalu al-ʾawqāti al-marjuwwi fīhā al-ʾijābatu ʾarbaʿatun: ʿinda al-saḥari, waʿinda ṭulūʿi al-shamsi, waʿinda ghurūbihā, wabayna al-ʾadhāni wa-al-ʾiqāmati.

The best times at which an answer may be hoped for are four: the last part of the night, sunrise, sunset, and the interval between the call to prayer and its commencement.

وَأَفْضَلُ أَوْقَاتِ اللَّيْلِ وَالنَّهَارِ أَوْقَاتُ الصَّلَوَاتِ الْمَكْتُوبَاتِ.

waʾafḍalu ʾawqāti al-layli wa-al-nahāri ʾawqātu al-ṣalawāti al-maktūbāti.

The finest times of night and day are the times of the prescribed prayers.

وَإِذَا دَعَا اللَّهَ تَعَالَىٰ فَلْيَدْعُهُ بِمَعَانِي أَسْمَائِهِ؛ فَإِنَّهَا صِفَاتُهُ وَهُوَ يُحِبُّ ذٰلِكَ، وَإِنَّمَا أَظْهَرَهَا لِيَعْرِفَ بِهَا الدَّاعِي وَلِيَدْعُوَ بِهَا.

waʾidhā daʿā Allāha taʿālā falyadʿuhu bimaʿānī ʾasmāʾihi; faʾinnahā ṣifātuhu wahuwa yuḥibbu dhālika, waʾinnamā ʾaẓharahā liyaʿrifa bihā al-dāʿī waliyadʿuwa bihā.

When he calls upon God, exalted is He, let him invoke Him through the meanings of His names, for they are His attributes and He loves this. He has made them known so that the supplicant may know Him through them and call upon Him by them.

مِثْلَ أَنْ يَقُولَ: يَا جَبَّارُ، اُجْبُرْ قَلْبِي؛ يَا غَفَّارُ، اِغْفِرْ ذَنْبِي؛ يَا رَحْمٰنُ، أَصْلِحْنِي؛ يَا رَحِيمُ، اِرْحَمْنِي؛ يَا تَوَّابُ، تُبْ عَلَيَّ؛ يَا سَلَامُ، سَلِّمْنِي.

mithla ʾan yaqūla: yā jabbāru, ujbur qalbī; yā ghaffāru, ighfir dhanbī; yā raḥmānu, ʾaṣliḥnī; yā raḥīmu, irḥamnī; yā tawwābu, tub ʿalayya; yā salāmu, sallimnī.

For example, he may say: “O Compeller, mend my heart! O Great Forgiver, forgive my sin! O All-Merciful, set me right! O Ever-Merciful, have mercy on me! O Accepter of repentance, turn toward me! O Source of Peace, keep me safe!”

وَأَسْتَحِبُّ أَنْ يَدْعُوَ اللَّهَ عَزَّ وَجَلَّ بِأَسْمَائِهِ التِّسْعَةِ وَالتِّسْعِينَ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ مَرَّةً.

waʾastaḥibbu ʾan yadʿuwa Allāha ʿazza wajalla biʾasmāʾihi al-tisʿati wa-al-tisʿīna fī kulli yawmin walaylatin marratan.

I recommend that he call upon God—mighty and majestic—by His ninety-nine names once in every day and night.

فَإِنَّهُ رُوِيَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: مَنْ أَحْصَاهَا دَخَلَ الْجَنَّةَ.

faʾinnahu ruwiya ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama ʾannahu qāla: man ʾaḥṣāhā dakhala al-jannata.

For it is related that the Prophet—may God bless him and grant him peace—said: “Whoever enumerates them enters the Garden.”

وَهِيَ مُتَفَرِّقَةٌ فِي جَمِيعِ الْقُرْآنِ؛ فَمَنْ دَعَا اللَّهَ عَزَّ وَجَلَّ بِهَا مُوقِنًا كَانَ كَمَنْ خَتَمَهُ.

wahiya mutafarriqatun fī jamīʿi al-qurʾāni; faman daʿā Allāha ʿazza wajalla bihā mūqinan kāna kaman khatamahu.

They are dispersed throughout the Qurʾān; whoever calls upon God—mighty and majestic—by them with certainty is like one who has completed its recitation.

فَإِنْ تَعَذَّرَ عَلَيْهِ حِفْظُهَا، فَإِنَّهَا مَنْشُورَةٌ عَلَىٰ غَيْرِ تَرْتِيبٍ، فَلْيَتَطَرَّقْ إِلَيْهَا مِنْ حُرُوفِ الْمُعْجَمِ.

faʾin taʿadhdhara ʿalayhi ḥifẓuhā, faʾinnahā manshūratun ʿalā ghayri tartībin, falyataṭarraq ʾilayhā min ḥurūfi al-muʿjami.

If memorizing them proves difficult, since they are scattered without an ordered arrangement, let him reach them by way of the letters of the alphabet.

فَلْيَذْكُرْ مِنْ كُلِّ حَرْفٍ مَا فِيهِ؛ كَأَنْ يَبْتَدِئَ بِالْأَلِفِ فَيَنْسِقَ مَا عَلَيْهِ مِنَ الْأَسْمَاءِ، ثُمَّ بِالْبَاءِ، ثُمَّ بِالتَّاءِ.

falyadhkur min kulli ḥarfin mā fīhi; kaʾan yabtadiʾa bi-al-ʾalifi fayansiqa mā ʿalayhi mina al-ʾasmāʾi, thumma bi-al-bāʾi, thumma bi-al-tāʾi.

Let him mention the names found under each letter. For example, he begins with alif and arranges the names that fall under it, then proceeds to bāʾ, then tāʾ.

فَيَقُولُ: يَا اللَّهُ، يَا أَوَّلُ، يَا آخِرُ، يَا بَارِئُ، يَا بَاطِنُ، يَا تَوَّابُ.

fayaqūlu: yā Allāhu yā ʾawwalu, yā ʾākhiru, yā bāriʾu, yā bāṭinu, yā tawwābu.

Thus he says: “O God, O First, O Last, O Originator, O Inward, O Accepter of repentance.”

وَقَدْ يَتَعَذَّرُ عَلَيْهِ وُجُودُ بَعْضِهَا فِي بَعْضِ الْحُرُوفِ كَغَيْرِهَا، إِلَّا أَنَّهَا تَخْرُجُ فِي سَائِرِ الْحُرُوفِ الْمُتَيَسِّرَةِ بِالْأَسْمَاءِ الظَّاهِرَةِ.

waqad yataʿadhdharu ʿalayhi wujūdu baʿḍihā fī baʿḍi al-ḥurūfi kaghayrihā, ʾillā ʾannahā takhruju fī sāʾiri al-ḥurūfi al-mutayassirati bi-al-ʾasmāʾi al-ẓāhirati.

He may be unable to find some names under certain letters as he can under others, but they will emerge under the remaining letters through the readily available and well-known names.

فَإِذَا عَدَّ مِنَ الْأَحْرُفِ تِسْعَةً وَتِسْعِينَ اسْمًا أَجْزَأَهُ؛ لِأَنَّهُ يَجِدُ فِي الْحَرْفِ الْوَاحِدِ الْعَشَرَةَ فَأَكْثَرَ وَدُونَ ذٰلِكَ.

faʾidhā ʿadda mina al-ʾaḥrufi tisʿatan watisʿīna isman ʾajzaʾahu; liʾannahu yajidu fī al-ḥarfi al-wāḥidi al-ʿasharata faʾakthara wadūna dhālika.

When he has counted ninety-nine names from the letters, that suffices him, for under a single letter he may find ten or more names, or fewer.

فَلَا يَضُرُّهُ إِنْ لَمْ يَعْرِفْ فِي بَعْضِ الْحُرُوفِ اسْمًا؛ إِذَا أَحْصَى الْعَدَدَ فَقَدْ حَصَلَ لَهُ الْفَضْلُ لِلْأَثَرِ فِي ذٰلِكَ.

falā yaḍurruhu ʾin lam yaʿrif fī baʿḍi al-ḥurūfi isman; ʾidhā ʾaḥṣā al-ʿadada faqad ḥaṣala lahu al-faḍlu li-al-ʾathari fī dhālika.

It does not harm him if he knows no name under some letters. Once he has completed the number, he has obtained the merit promised in the report concerning it.

ذِكْرُ صَلَاةِ التَّسْبِيحِ

dhikru ṣalāti al-tasbīḥi

The Prayer of Glorification

أَسْتَحِبُّ لَهُ أَنْ يُصَلِّيَ صَلَاةَ التَّسْبِيحِ فِي الْجُمُعَةِ مَرَّتَيْنِ: مَرَّةً نَهَارًا وَمَرَّةً لَيْلًا.

ʾastaḥibbu lahu ʾan yuṣalliya ṣalāta al-tasbīḥi fī al-jumuʿati marratayni: marratan nahāran wamarratan laylan.

I recommend that he perform the Prayer of Glorification twice each week: once by day and once by night.

وَهِيَ ثَلَاثُمِائَةُ تَسْبِيحَةٍ فِي أَرْبَعِ رَكَعَاتٍ؛ إِنْ صَلَّاهَا نَهَارًا لَمْ يَفْصِلْ بَيْنَهُنَّ بِتَسْلِيمٍ، وَإِنْ صَلَّاهَا لَيْلًا سَلَّمَ فِيهَا تَسْلِيمَيْنِ.

wahiya thalāthumiʾatu tasbīḥatin fī ʾarbaʿi rakaʿātin; ʾin ṣallāhā nahāran lam yafṣil baynahunna bitaslīmin, waʾin ṣallāhā laylan sallama fīhā taslīmayni.

It consists of three hundred glorifications in four cycles. If he performs it by day, he does not separate the cycles with a salutation; if he performs it by night, he gives two salutations.

فَقَدْ كَانَ الصَّالِحُونَ يُصَلُّونَهَا، وَيَتَعَرَّفُونَ بَرَكَتَهَا، وَيَتَذَاكَرُونَ فَضْلَهَا.

faqad kāna al-ṣāliḥūna yuṣallūnahā, wayataʿarrafūna barakatahā, wayatadhākarūna faḍlahā.

The righteous used to perform it, experience its blessing, and remind one another of its merit.

وَقَدْ رَوَيْنَا فِيهَا رِوَايَتَيْنِ: إِحْدَاهُمَا حَدِيثُ الْحَكَمِ بْنِ أَبَانَ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ.

waqad rawaynā fīhā riwāyatayni: ʾiḥdāhumā ḥadīthu al-ḥakami bni ʾabāna, ʿan ʿikrimata, ʿani ibni ʿabbāsin.

We have transmitted two accounts of it. The first is the hadith of al-Ḥakam ibn Abān, from ʿIkrima, from Ibn ʿAbbās.

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لِلْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ: أَلَا أُعْطِيكَ؟ أَلَا أَمْنَحُكَ؟ أَلَا أَحْبُوكَ بِشَيْءٍ؟

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla li-al-ʿabbāsi bni ʿabdi al-muṭṭalibi: ʾalā ʾuʿṭīka? ʾalā ʾamnaḥuka? ʾalā ʾaḥbūka bishayʾin?

The Messenger of God—may God bless him and grant him peace—said to al-ʿAbbās ibn ʿAbd al-Muṭṭalib: “Shall I not give you something? Shall I not grant you something? Shall I not bestow something upon you?”

إِذَا أَنْتَ فَعَلْتَهُ غَفَرَ اللَّهُ لَكَ ذَنْبَكَ: أَوَّلَهُ وَآخِرَهُ، وَقَدِيمَهُ وَحَدِيثَهُ، وَخَطَأَهُ وَعَمْدَهُ، وَسِرَّهُ وَعَلَانِيَتَهُ.

ʾidhā ʾanta faʿaltahu ghafara Allāhu laka dhanbaka: ʾawwalahu waʾākhirahu, waqadīmahu waḥadīthahu, wakhaṭaʾahu waʿamdahu, wasirrahu waʿalāniyatahu.

“If you do it, God will forgive your sin: its first and its last, its old and its recent, its accidental and its deliberate, its hidden and its open.”

تُصَلِّي أَرْبَعَ رَكَعَاتٍ، تَقْرَأُ فِي كُلِّ رَكْعَةٍ فَاتِحَةَ الْكِتَابِ وَسُورَةً.

tuṣallī ʾarbaʿa rakaʿātin, taqraʾu fī kulli rakʿatin fātiḥata al-kitābi wasūratan.

“Perform four cycles of prayer, reciting in every cycle the Opening of the Book and another sūra.”

فَإِذَا فَرَغْتَ مِنَ الْقِرَاءَةِ فِي أَوَّلِ رَكْعَةٍ وَأَنْتَ قَائِمٌ قُلْتَ: سُبْحَانَ اللَّهِ، وَالْحَمْدُ لِلَّهِ، وَلَا إِلٰهَ إِلَّا اللَّهُ، وَاللَّهُ أَكْبَرُ، خَمْسَ عَشْرَةَ مَرَّةً.

faʾidhā faraghta mina al-qirāʾati fī ʾawwali rakʿatin waʾanta qāʾimun qulta: subḥāna Allāhi wa-al-ḥamdu li-llāhi, walā ʾilāha ʾillā Allāhu wa-Allāhu ʾakbaru, khamsa ʿashrata marratan.

“When you finish the recitation in the first cycle while standing, say fifteen times: ‘Glory be to God; praise belongs to God; there is no god but God; and God is greater.’”

ثُمَّ تَرْكَعُ فَتَقُولُهَا عَشْرًا، ثُمَّ تَرْفَعُ رَأْسَكَ مِنَ الرُّكُوعِ فَتَقُولُهَا عَشْرًا، ثُمَّ تَسْجُدُ فَتَقُولُهَا عَشْرًا.

thumma tarkaʿu fataqūluhā ʿashran, thumma tarfaʿu raʾsaka mina al-rukūʿi fataqūluhā ʿashran, thumma tasjudu fataqūluhā ʿashran.

“Then bow and say it ten times; raise your head from bowing and say it ten times; then prostrate and say it ten times.”

ثُمَّ تَرْفَعُ مِنَ السُّجُودِ فَتَقُولُهَا عَشْرًا، ثُمَّ تَسْجُدُ الثَّانِيَةَ فَتَقُولُهَا عَشْرًا، ثُمَّ تَرْفَعُ مِنَ السُّجُودِ ثُمَّ تَجْلِسُ فَتَقُولُهَا عَشْرًا، ثُمَّ تَقُومُ.

thumma tarfaʿu mina al-sujūdi fataqūluhā ʿashran, thumma tasjudu al-thāniyata fataqūluhā ʿashran, thumma tarfaʿu mina al-sujūdi thumma tajlisu fataqūluhā ʿashran, thumma taqūmu.

“Then rise from prostration and say it ten times; perform the second prostration and say it ten times; then rise from prostration, sit and say it ten times, and then stand.”

فَذٰلِكَ خَمْسٌ وَسَبْعُونَ فِي كُلِّ رَكْعَةٍ؛ تَفْعَلُ ذٰلِكَ فِي أَرْبَعِ رَكَعَاتٍ.

fadhālika khamsun wasabʿūna fī kulli rakʿatin; tafʿalu dhālika fī ʾarbaʿi rakaʿātin.

“That makes seventy-five in each cycle. Do the same in four cycles.”

إِنِ اسْتَطَعْتَ أَنْ تُصَلِّيَهَا فِي كُلِّ يَوْمٍ مَرَّةً فَافْعَلْ، فَإِنْ لَمْ تَفْعَلْ فَفِي كُلِّ جُمُعَةٍ مَرَّةً، فَإِنْ لَمْ تَفْعَلْ فَفِي كُلِّ شَهْرٍ مَرَّةً.

ʾini staṭaʿta ʾan tuṣalliyahā fī kulli yawmin marratan fa-ifʿal, faʾin lam tafʿal fafī kulli jumuʿatin marratan, faʾin lam tafʿal fafī kulli shahrin marratan.

“If you are able to perform it once every day, do so. If not, then once every week; if not, then once every month.”

فَإِنْ لَمْ تَفْعَلْ فَفِي كُلِّ سَنَةٍ مَرَّةً، وَإِنْ لَمْ تَفْعَلْ فَفِي عُمُرِكَ مَرَّةً.

faʾin lam tafʿal fafī kulli sanatin marratan, waʾin lam tafʿal fafī ʿumurika marratan.

“If not, then once every year; and if not, then once in your lifetime.”

حَدَّثَنَاهُ عَنْ أَبِي دَاوُدَ السِّجِسْتَانِيِّ، فَقَالَ: لَيْسَ فِي صَلَاةِ التَّسْبِيحِ حَدِيثٌ أَصَحُّ مِنْ هٰذَا.

ḥaddathanāhu ʿan ʾabī dāwuda al-sijistāniyyi, faqāla: laysa fī ṣalāti al-tasbīḥi ḥadīthun ʾaṣaḥḥu min hādhā.

It was related to us from Abū Dāwūd al-Sijistānī, who said, “There is no sounder hadith concerning the Prayer of Glorification than this one.”

فَذَكَرَ فِي هٰذِهِ الرِّوَايَةِ أَنَّهُ يُسَبِّحُ فِي الْقِيَامِ خَمْسَ عَشْرَةَ مَرَّةً بَعْدَ الْقِرَاءَةِ، وَأَنَّهُ يُسَبِّحُ عَشْرًا بَعْدَ السَّجْدَةِ الثَّانِيَةِ فِي الرَّكْعَةِ الْأُولَىٰ قَبْلَ الْقِيَامِ.

fadhakara fī hādhihi al-riwāyati ʾannahu yusabbiḥu fī al-qiyāmi khamsa ʿashrata marratan baʿda al-qirāʾati, waʾannahu yusabbiḥu ʿashran baʿda al-sajdati al-thāniyati fī al-rakʿati al-ʾūlā qabla al-qiyāmi.

This account states that one glorifies God fifteen times while standing, after the recitation, and ten times after the second prostration in the first cycle, before rising.

كَأَنَّهُ يَجْلِسُ جَلْسَةً قَبْلَ أَنْ يَنْهَضَ، وَفِي الرَّكْعَةِ الثَّانِيَةِ أَيْضًا كَذٰلِكَ قَبْلَ التَّشَهُّدِ.

kaʾannahu yajlisu jalsatan qabla ʾan yanhaḍa, wafī al-rakʿati al-thāniyati ʾayḍan kadhālika qabla al-tashahhudi.

It is as though he sits briefly before rising; and he does the same in the second cycle before the testimony of faith.

وَرَوَيْنَا فِي الْخَبَرِ الْآخَرِ أَنَّهُ يَفْتَتِحُ الصَّلَاةَ فَيَتَوَجَّهُ، وَيَقُولُ: سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، تَبَارَكَ اسْمُكَ، وَتَعَالَىٰ جَدُّكَ، وَلَا إِلٰهَ غَيْرُكَ.

warawaynā fī al-khabari al-ʾākhari ʾannahu yaftatiḥu al-ṣalāta fayatawajjahu, wayaqūlu: subḥānaka Allāhumma wabiḥamdika, tabāraka ismuka, wataʿālā jadduka, walā ʾilāha ghayruka.

In the other report we have transmitted, he opens the prayer, turns toward God, and says: “Glory and praise be to You, O God. Blessed is Your name, exalted is Your majesty, and there is no god besides You.”

ثُمَّ يُسَبِّحُ خَمْسَ عَشْرَةَ تَسْبِيحَةً قَبْلَ الْقِرَاءَةِ، ثُمَّ يَقْرَأُ الْحَمْدَ وَسُورَةً، ثُمَّ يُسَبِّحُ عَشْرًا، ثُمَّ يَرْكَعُ؛ فَيَكُونُ لَهُ فِي قِيَامِهِ خَمْسٌ وَعِشْرُونَ تَسْبِيحَةً.

thumma yusabbiḥu khamsa ʿashrata tasbīḥatan qabla al-qirāʾati, thumma yaqraʾu al-ḥamda wasūratan, thumma yusabbiḥu ʿashran, thumma yarkaʿu; fayakūnu lahu fī qiyāmihi khamsun waʿishrūna tasbīḥatan.

Then he glorifies God fifteen times before the recitation, recites the Opening and another sūra, glorifies God ten more times, and bows. Thus he has twenty-five glorifications while standing.

وَلَا يُسَبِّحُ بَعْدَ السُّجُودِ فِي الْجَلْسَةِ الْأُولَىٰ بَيْنَ الرَّكْعَتَيْنِ، وَلَا فِي جَلْسَةِ التَّشَهُّدِ شَيْئًا.

walā yusabbiḥu baʿda al-sujūdi fī al-jalsati al-ʾūlā bayna al-rakʿatayni, walā fī jalsati al-tashahhudi shayʾan.

He says no glorification after prostration in the first sitting between the two cycles, nor during the sitting for the testimony of faith.

وَكَذٰلِكَ رَوَيْنَا فِي حَدِيثِ عَبْدِ اللَّهِ بْنِ زِيَادِ بْنِ سَمْعَانَ، عَنْ مُعَاوِيَةَ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ، عَنْ أَبِيهِ.

wakadhālika rawaynā fī ḥadīthi ʿabdi Allāhi bni ziyādi bni samʿāna, ʿan muʿāwiyata bni ʿabdi Allāhi bni jaʿfarin, ʿan ʾabīhi.

We have likewise related this in the hadith of ʿAbd Allāh ibn Ziyād ibn Samʿān, from Muʿāwiya ibn ʿAbd Allāh ibn Jaʿfar, from his father.

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَّمَهُ صَلَاةَ التَّسْبِيحِ، قَالَ فِيهَا: يَفْتَتِحُ الصَّلَاةَ مُكَبِّرًا، ثُمَّ يَقُولُ، فَذَكَرَ الْكَلِمَاتِ، وَزَادَ فِيهَا: وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ.

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama ʿallamahu ṣalāta al-tasbīḥi, qāla fīhā: yaftatiḥu al-ṣalāta mukabbiran, thumma yaqūlu, fadhakara al-kalimāti, wazāda fīhā: walā ḥawla walā quwwata ʾillā bi-Allāhi al-ʿaliyyi al-ʿaẓīmi.

The Prophet—may God bless him and grant him peace—taught him the Prayer of Glorification, saying: “He opens the prayer with the declaration of God’s greatness, then says…” He mentioned the formula and added to it: “There is no movement or strength except through God, the Exalted, the Magnificent.”

وَقَالَ فِيهِ: يَقُولُ ذٰلِكَ خَمْسَ عَشْرَةَ مَرَّةً، وَلَمْ يَذْكُرْ بَعْدَ السَّجْدَةِ الثَّانِيَةِ عِنْدَ الْقِيَامِ أَنْ يَقُولَهَا.

waqāla fīhi: yaqūlu dhālika khamsa ʿashrata marratan, walam yadhkur baʿda al-sajdati al-thāniyati ʿinda al-qiyāmi ʾan yaqūlahā.

He said in this account that the formula is recited fifteen times, and did not mention reciting it after the second prostration when rising.

وَهٰذِهِ الرِّوَايَةُ أَحَبُّ الْوَجْهَيْنِ إِلَيَّ، وَهُوَ اخْتِيَارُ عَبْدِ اللَّهِ بْنِ الْمُبَارَكِ.

wahādhihi al-riwāyatu ʾaḥabbu al-wajhayni ʾilayya, wahuwa ikhtiyāru ʿabdi Allāhi bni al-mubāraki.

Of the two forms, this is the account I prefer, and it is the choice of ʿAbd Allāh ibn al-Mubārak.

حَدَّثُونَا عَنْ سَهْلِ بْنِ عَاصِمٍ، عَنِ ابْنِ وَهْبٍ، قَالَ: سَأَلْتُ ابْنَ الْمُبَارَكِ عَنِ الصَّلَاةِ الَّتِي يُسَبَّحُ فِيهَا.

ḥaddathūnā ʿan sahli bni ʿāṣimin, ʿani ibni wahbin, qāla: saʾaltu ibna al-mubāraki ʿani al-ṣalāti al-latī yusabbaḥu fīhā.

They related to us from Sahl ibn ʿĀṣim, from Ibn Wahb, who said: “I asked Ibn al-Mubārak about the prayer in which the glorifications are recited.”

فَقَالَ: يَقُولُ: سُبْحَانَ اللَّهِ، وَالْحَمْدُ لِلَّهِ، الْكَلِمَاتِ، خَمْسَ عَشْرَةَ مَرَّةً، ثُمَّ يَتَعَوَّذُ وَيَقْرَأُ فَاتِحَةَ الْكِتَابِ وَسُورَةً، ثُمَّ يَقُولُهَا عَشْرًا، ثُمَّ يَرْكَعُ، وَذَكَرَهَا.

faqāla: yaqūlu: subḥāna Allāhi wa-al-ḥamdu li-llāhi, al-kalimāti, khamsa ʿashrata marratan, thumma yataʿawwadhu wayaqraʾu fātiḥata al-kitābi wasūratan, thumma yaqūluhā ʿashran, thumma yarkaʿu, wadhakarahā.

He replied: “He says the formula beginning, ‘Glory be to God, and praise belongs to God,’ fifteen times. Then he seeks refuge in God, recites the Opening of the Book and another sūra, says the formula ten times, and bows.” And he recounted it.

قَالَ: فَذٰلِكَ خَمْسٌ وَسَبْعُونَ؛ يُصَلِّي أَرْبَعَ رَكَعَاتٍ عَلَىٰ هٰذَا.

qāla: fadhālika khamsun wasabʿūna; yuṣallī ʾarbaʿa rakaʿātin ʿalā hādhā.

He said, “That makes seventy-five. He performs four cycles in this manner.”

إِنْ صَلَّيْتَ لَيْلًا فَأُحِبُّ أَنْ يُسَلِّمَ فِي الرَّكْعَتَيْنِ، وَإِنْ صَلَّيْتَ نَهَارًا صَلَّيْتَ أَرْبَعًا، وَإِنْ شِئْتَ سَلَّمْتَ.

ʾin ṣallayta laylan faʾuḥibbu ʾan yusallima fī al-rakʿatayni, waʾin ṣallayta nahāran ṣallayta ʾarbaʿan, waʾin shiʾta sallamta.

“If you pray at night, I prefer that one give the salutation after two cycles. If you pray by day, perform four cycles together—though you may give the salutation if you wish.”

وَإِذَا عَدَّ فِي الرُّكُوعِ فَلْيَعُدَّ بِإِصْبَعِهِ عَلَىٰ رُكْبَتَيْهِ، وَفِي السُّجُودِ بِإِصْبَعِهِ عَلَى الْأَرْضِ.

waʾidhā ʿadda fī al-rukūʿi falyaʿudda biʾiṣbaʿihi ʿalā rukbatayhi, wafī al-sujūdi biʾiṣbaʿihi ʿalā al-ʾarḍi.

When counting during bowing, let him count with his finger upon his knees, and during prostration, with his finger upon the ground.

وَحَدَّثُونَا عَنْ مُحَمَّدِ بْنِ جَابِرٍ قَالَ: قُلْتُ لِابْنِ الْمُبَارَكِ فِي صَلَاةِ التَّسْبِيحِ: إِذَا رَفَعْتُ رَأْسِي لِلْقِيَامِ مِنْ آخِرِ السَّجْدَتَيْنِ، أُسَبِّحُ قَبْلَ أَنْ أَقُومَ؟

waḥaddathūnā ʿan muḥammadi bni jābirin qāla: qultu li-bni al-mubāraki fī ṣalāti al-tasbīḥi: ʾidhā rafaʿtu raʾsī li-al-qiyāmi min ʾākhiri al-sajdatayni, ʾusabbiḥu qabla ʾan ʾaqūma?

They related to us from Muḥammad ibn Jābir, who said: “I asked Ibn al-Mubārak regarding the Prayer of Glorification: ‘When I raise my head to stand after the last of the two prostrations, should I glorify God before rising?’”

قَالَ: لَا؛ تِلْكَ الْقَعْدَةُ لَيْسَتْ مِنْ سُنَّةِ الصَّلَاةِ.

qāla: lā; tilka al-qaʿdatu laysat min sunnati al-ṣalāti.

He replied, “No. That sitting is not part of the Sunna of prayer.”

وَقَالَ ابْنُ أَبِي رَزْمَةَ عَنِ ابْنِ الْمُبَارَكِ: قُلْتُ لَهُ: يَقُولُ: سُبْحَانَ رَبِّيَ الْعَظِيمِ، ثَلَاثَ مَرَّاتٍ؛ سُبْحَانَ رَبِّيَ الْأَعْلَىٰ، ثَلَاثَ مَرَّاتٍ؟ قَالَ: نَعَمْ.

waqāla ibnu ʾabī razmata ʿani ibni al-mubāraki: qultu lahu: yaqūlu: subḥāna rabbiya al-ʿaẓīmi, thalātha marrātin; subḥāna rabbiya al-ʾaʿlā, thalātha marrātin? qāla: naʿam.

Ibn Abī Razma related from Ibn al-Mubārak: “I asked him, ‘Does one say three times, “Glory be to my Lord, the Magnificent,” and three times, “Glory be to my Lord, the Most High”?’ He replied, ‘Yes.’”

قُلْتُ: فَإِنْ سَهَا، يُسَبِّحُ فِي السَّهْوِ عَشْرًا؟ قَالَ: لَا؛ إِنَّمَا هِيَ ثَلَاثُمِائَةُ تَسْبِيحَةٍ.

qultu: faʾin sahā, yusabbiḥu fī al-sahwi ʿashran? qāla: lā; ʾinnamā hiya thalāthumiʾatu tasbīḥatin.

I asked, “If he forgets, should he add ten glorifications during the prostration of forgetfulness?” He replied, “No. It consists only of three hundred glorifications.”

وَأُحِبُّ أَنْ تَكُونَ السُّورَةُ الَّتِي يَقْرَؤُهَا فِي صَلَاةِ التَّسْبِيحِ مَعَ الْحَمْدِ فَوْقَ الْعِشْرِينَ آيَةً.

waʾuḥibbu ʾan takūna al-sūratu al-latī yaqraʾuhā fī ṣalāti al-tasbīḥi maʿa al-ḥamdi fawqa al-ʿishrīna ʾāyatan.

I prefer that the sūra recited alongside the Opening in the Prayer of Glorification contain more than twenty verses.

فَقَدْ رَوَيْنَا فِي حَدِيثِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الَّذِي رَوَاهُ إِسْمَاعِيلُ بْنُ رَافِعٍ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ فِي السُّورَةِ الَّتِي بَعْدَ أُمِّ الْقُرْآنِ: عِشْرِينَ آيَةً فَصَاعِدًا.

faqad rawaynā fī ḥadīthi ʿabdi Allāhi bni jaʿfarin al-ladhī rawāhu ʾismāʿīlu bnu rāfiʿin ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama qāla fī al-sūrati al-latī baʿda ʾummi al-qurʾāni: ʿishrīna ʾāyatan faṣāʿidan.

We have transmitted in the hadith of ʿAbd Allāh ibn Jaʿfar, related by Ismāʿīl ibn Rāfiʿ, that the Prophet—may God bless him and grant him peace—said concerning the sūra after the Mother of the Qurʾān: “Twenty verses or more.”

وَكَذٰلِكَ أُحِبُّ زِيَادَةَ: لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ، لِمَا ذَكَرْنَاهُ فِي الْخَبَرِ الْآخَرِ.

wakadhālika ʾuḥibbu ziyādata: lā ḥawla walā quwwata ʾillā bi-Allāhi limā dhakarnāhu fī al-khabari al-ʾākhari.

Likewise, I prefer adding, “There is no movement or strength except through God,” because of what we mentioned in the other report.

فَإِنْ قَرَأَ مَعَ فَاتِحَةِ الْكِتَابِ فِي كُلِّ رَكْعَةٍ عَشْرَ مَرَّاتٍ: ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾، فَقَدْ ضَاعَفَ الْعَدَدَ وَاسْتَكْمَلَ الْأَجْرَ.

faʾin qaraʾa maʿa fātiḥati al-kitābi fī kulli rakʿatin ʿashra marrātin: “qul huwa Allāhu ʾaḥadun”, faqad ḍāʿafa al-ʿadada wa-istakmala al-ʾajra.

If, together with the Opening of the Book, he recites “Say: He is God, One” ten times in every cycle, he has multiplied the number and completed the reward.

اَلْفَصْلُ السَّادِسُ عَشَرَ: فِي ذِكْرِ مُعَامَلَةِ الْعَبْدِ فِي التِّلَاوَةِ، وَوَصْفِ التَّالِينَ لِلْقُرْآنِ حَقَّ تِلَاوَتِهِ بِقِيَامِ الشَّهَادَةِ

al-faṣlu al-sādisu ʿashara: fī dhikri muʿāmalati al-ʿabdi fī al-tilāwati, wawaṣfi al-tālīna li-al-qurʾāni ḥaqqa tilāwatihi biqiyāmi al-shahādati

Chapter Sixteen: On the servant’s conduct in recitation, and the description of those who recite the Qurʾān as it truly ought to be recited by upholding its witness.

أَسْتَحِبُّ لِلْمُرِيدِ أَنْ يَخْتِمَ الْقُرْآنَ فِي كُلِّ أُسْبُوعٍ خَتْمَتَيْنِ: خَتْمَةً بِالنَّهَارِ وَخَتْمَةً بِاللَّيْلِ.

ʾastaḥibbu li-al-murīdi ʾan yakhtima al-qurʾāna fī kulli ʾusbūʿin khatmatayni: khatmatan bi-al-nahāri wakhatmatan bi-al-layli.

I recommend that the aspirant complete the Qurʾān twice each week: once by day and once by night.

وَيَجْعَلُ خَتْمَةَ النَّهَارِ يَوْمَ الِاثْنَيْنِ فِي رَكْعَتَيِ الْفَجْرِ أَوْ بَعْدَهُمَا، وَيَخْتِمُ خَتْمَةَ اللَّيْلِ لَيْلَةَ الْجُمُعَةِ فِي رَكْعَتَيِ الْمَغْرِبِ أَوْ بَعْدَهُمَا.

wayajʿalu khatmata al-nahāri yawma al-ithnayni fī rakʿatayi al-fajri ʾaw baʿdahumā, wayakhtimu khatmata al-layli laylata al-jumuʿati fī rakʿatayi al-maghribi ʾaw baʿdahumā.

Let him complete the daytime recitation on Monday, during or after the two cycles of the dawn prayer, and the nighttime recitation on Thursday night, during or after the two sunset prayer cycles.

لِيَسْتَقْبِلَ بِخَتْمَتِهِ أَوَّلَ النَّهَارِ وَأَوَّلَ اللَّيْلِ؛ فَإِنَّ الْمَلَائِكَةَ تُصَلِّي عَلَيْهِ إِنْ كَانَتْ خَتْمَتُهُ لَيْلًا حَتَّىٰ يُصْبِحَ، وَتُصَلِّي عَلَيْهِ إِنْ كَانَ خَتْمُهُ نَهَارًا حَتَّىٰ يُمْسِيَ.

liyastaqbila bikhatmatihi ʾawwala al-nahāri waʾawwala al-layli; faʾinna al-malāʾikata tuṣallī ʿalayhi ʾin kānat khatmatuhu laylan ḥattā yuṣbiḥa, watuṣallī ʿalayhi ʾin kāna khatmuhu nahāran ḥattā yumsiya.

In this way his completion meets the beginning of the day and the beginning of the night. If he completes it at night, the angels bless him until morning; if he completes it by day, they bless him until evening.

فَهٰذَانِ الْوَقْتَانِ يَسْتَوْعِبَانِ كُلِّيَّةَ اللَّيْلِ وَالنَّهَارِ.

fahādhāni al-waqtāni yastawʿibāni kulliyyata al-layli wa-al-nahāri.

These two times encompass the whole of night and day.

وَفِي الْخَبَرِ: لَمْ يَفْقَهْ مَنْ قَرَأَ الْقُرْآنَ فِي أَقَلَّ مِنْ ثَلَاثٍ.

wafī al-khabari: lam yafqah man qaraʾa al-qurʾāna fī ʾaqalla min thalāthin.

It is reported: “One who recites the Qurʾān in fewer than three days has not understood it.”

وَأَمَرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَبْدَ اللَّهِ بْنَ عُمَرَ أَنْ يَقْرَأَ الْقُرْآنَ فِي كُلِّ سَبْعٍ.

waʾamara rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama ʿabda Allāhi bna ʿumara ʾan yaqraʾa al-qurʾāna fī kulli sabʿin.

The Messenger of God—may God bless him and grant him peace—instructed ʿAbd Allāh ibn ʿUmar to recite the Qurʾān every seven days.

وَكَذٰلِكَ جَمَاعَةٌ مِنَ الصَّحَابَةِ كَانُوا يَخْتِمُونَ الْقُرْآنَ فِي كُلِّ جُمُعَةٍ.

wakadhālika jamāʿatun mina al-ṣaḥābati kānū yakhtimūna al-qurʾāna fī kulli jumuʿatin.

Likewise, a group of the Companions would complete the Qurʾān every week.

وَرَوَيْنَا عَنْ يَحْيَى بْنِ الْحَارِثِ الدِّينَارِيِّ، عَنِ الْقَاسِمِ بْنِ عَبْدِ الرَّحْمٰنِ، قَالَ: كَانَ عُثْمَانُ بْنُ عَفَّانَ رَضِيَ اللَّهُ عَنْهُ يَفْتَتِحُ لَيْلَةَ الْجُمُعَةِ بِالْبَقَرَةِ إِلَى الْمَائِدَةِ.

warawaynā ʿan yaḥyā bni al-ḥārithi al-dīnāriyyi, ʿani al-qāsimi bni ʿabdi al-raḥmāni, qāla: kāna ʿuthmānu bnu ʿaffāna raḍiya Allāhu ʿanhu yaftatiḥu laylata al-jumuʿati bi-al-baqarati ʾilā al-māʾidati.

We have related from Yaḥyā ibn al-Ḥārith al-Dīnārī, from al-Qāsim ibn ʿAbd al-Raḥmān, who said: “On Thursday night, ʿUthmān ibn ʿAffān—may God be pleased with him—would begin with the Cow and continue through the Table.”

وَلَيْلَةَ السَّبْتِ بِالْأَنْعَامِ إِلَىٰ هُودٍ، وَلَيْلَةَ الْأَحَدِ بِيُوسُفَ إِلَىٰ مَرْيَمَ، وَلَيْلَةَ الِاثْنَيْنِ بِطٰهٰ إِلَىٰ طٰسٓمٓ مُوسَىٰ وَفِرْعَوْنَ.

walaylata al-sabti bi-al-ʾanʿāmi ʾilā hūdin, walaylata al-ʾaḥadi biyūsufa ʾilā maryama, walaylata al-ithnayni biṭāhā ʾilā Ṭā Sīn Mīm mūsā wafirʿawna.

“On Friday night he recited from Cattle through Hūd; on Saturday night, from Joseph through Mary; and on Sunday night, from Ṭā Hā through the Ṭā Sīn Mīm sūra of Moses and Pharaoh.”

وَلَيْلَةَ الثُّلَاثَاءِ بِالْعَنْكَبُوتِ إِلَىٰ صٓ، وَلَيْلَةَ الْأَرْبِعَاءِ بِتَنْزِيلٍ إِلَى الرَّحْمٰنِ، وَيَخْتِمُ لَيْلَةَ الْخَمِيسِ.

walaylata al-thulāthāʾi bi-al-ʿankabūti ʾilā Ṣād, walaylata al-ʾarbiʿāʾi bitanzīlin ʾilā al-raḥmāni, wayakhtimu laylata al-khamīsi.

“On Monday night he recited from the Spider through Ṣād; on Tuesday night, from the Revelation through the All-Merciful; and he completed the Qurʾān on Wednesday night.”

وَكَذٰلِكَ كَانَ زَيْدُ بْنُ ثَابِتٍ وَأُبَيٌّ يَخْتِمَانِ الْقُرْآنَ فِي كُلِّ سَبْعٍ.

wakadhālika kāna zaydu bnu thābitin waʾubayyun yakhtimāni al-qurʾāna fī kulli sabʿin.

Zayd ibn Thābit and Ubayy likewise completed the Qurʾān every seven days.

وَرَوَيْنَا عَنِ ابْنِ مَسْعُودٍ أَنَّهُ سَبَّعَ الْقُرْآنَ فِي سَبْعِ لَيَالٍ، فَكَانَ يَقْرَأُ فِي كُلِّ لَيْلَةٍ بِسُبْعِهِ.

warawaynā ʿani ibni masʿūdin ʾannahu sabbaʿa al-qurʾāna fī sabʿi layālin, fakāna yaqraʾu fī kulli laylatin bisubʿihi.

We have related that Ibn Masʿūd divided the Qurʾān across seven nights, reciting one seventh each night.

إِلَّا أَنَّ تَأْلِيفَهُ عَلَىٰ غَيْرِ تَرْتِيبِ مُصْحَفِنَا هٰذَا، فَلَمْ يَذْكُرْهُ؛ لِأَنَّ الِاعْتِبَارَ لَا يَتَبَيَّنُ بِهِ.

ʾillā ʾanna taʾlīfahu ʿalā ghayri tartībi muṣḥafinā hādhā, falam yadhkurhu; liʾanna al-iʿtibāra lā yatabayyanu bihi.

His arrangement, however, differed from the order of our present codex, so he did not mention it, since the intended comparison would not be clear from it.

وَجَمَاعَةٌ يُذْكَرُ عَنْهُمْ خَتْمُ الْقُرْآنِ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ.

wajamāʿatun yudhkaru ʿanhum khatmu al-qurʾāni fī kulli yawmin walaylatin.

It is reported of another group that they completed the Qurʾān in every day and night.

وَقَدْ كَرِهَ خَتْمَهُ فِي أَقَلَّ مِنْ ثَلَاثٍ طَائِفَةٌ، وَالتَّوَسُّطُ مِنْ ذٰلِكَ مَا ذَكَرْنَاهُ، وَهُوَ أَنْ يَخْتِمَ فِي كُلِّ ثَلَاثَةِ أَيَّامٍ.

waqad kariha khatmahu fī ʾaqalla min thalāthin ṭāʾifatun, wa-al-tawassuṭu min dhālika mā dhakarnāhu, wahuwa ʾan yakhtima fī kulli thalāthati ʾayyāmin.

A group disapproved of completing it in fewer than three days. The moderate course is what we have mentioned: completing it every three days.

ذِكْرُ أَحْزَابِ الْقُرْآنِ وَكَيْفَ حَزَّبَهُ الصَّحَابَةُ رَضِيَ اللَّهُ عَنْهُمْ

dhikru ʾaḥzābi al-qurʾāni wakayfa ḥazzabahu al-ṣaḥābatu raḍiya Allāhu ʿanhum

The Divisions of the Qurʾān and How the Companions, May God Be Pleased with Them, Divided It

وَإِنْ قَرَأَ الْقُرْآنَ أَحْزَابًا، فِي كُلِّ يَوْمٍ وَلَيْلَةٍ حِزْبًا، فَحَسَنٌ، وَهُوَ سُنَّةٌ.

waʾin qaraʾa al-qurʾāna ʾaḥzāban, fī kulli yawmin walaylatin ḥizban, faḥasanun, wahuwa sunnatun.

If he recites the Qurʾān in divisions, one division in every day and night, that is good and is a Sunna.

فَذٰلِكَ أَشَدُّ لِمُوَاطَأَةِ الْقَلْبِ، وَأَقْوَمُ لِلتَّرْتِيبِ، وَأَدْنَىٰ إِلَى الْفَهْمِ.

fadhālika ʾashaddu limuwāṭaʾati al-qalbi, waʾaqwamu li-al-tartībi, waʾadnā ʾilā al-fahmi.

That is more conducive to the heart’s accord, more orderly in arrangement, and nearer to understanding.

وَإِنْ أَحَبَّ قَرَأَ فِي كُلِّ رَكْعَةٍ ثُلُثَ عُشْرِ الْقُرْآنِ، أَوْ نِصْفَ ذٰلِكَ؛ يَكُونُ الْجُزْءُ مِنَ الْأَجْزَاءِ الثَّلَاثِينَ فِي كُلِّ رَكْعَةٍ أَوْ رَكْعَتَيْنِ.

waʾin ʾaḥabba qaraʾa fī kulli rakʿatin thulutha ʿushri al-qurʾāni, ʾaw niṣfa dhālika; yakūnu al-juzʾu mina al-ʾajzāʾi al-thalāthīna fī kulli rakʿatin ʾaw rakʿatayni.

If he wishes, he may recite one thirtieth of the Qurʾān in every cycle of prayer, or half that amount, so that one of the thirty parts is completed in each cycle or every two cycles.

فَإِنْ قَرَأَ فِي كُلِّ وِرْدٍ حِزْبًا أَوْ حِزْبَيْنِ، أَوْ دُونَ ذٰلِكَ، فَحَسَنٌ.

faʾin qaraʾa fī kulli wirdin ḥizban ʾaw ḥizbayni, ʾaw dūna dhālika, faḥasanun.

If he recites one or two divisions in each litany, or less than that, it is good.

وَأَحْزَابُ الْقُرْآنِ سَبْعَةٌ: فَالْحِزْبُ الْأَوَّلُ ثَلَاثُ سُوَرٍ، وَالْحِزْبُ الثَّانِي خَمْسُ سُوَرٍ، وَالْحِزْبُ الثَّالِثُ سَبْعُ سُوَرٍ.

waʾaḥzābu al-qurʾāni sabʿatun: fa-al-ḥizbu al-ʾawwalu thalāthu suwarin, wa-al-ḥizbu al-thānī khamsu suwarin, wa-al-ḥizbu al-thālithu sabʿu suwarin.

The Qurʾān has seven such divisions: the first contains three sūras, the second five, and the third seven.

وَالرَّابِعُ تِسْعُ سُوَرٍ، وَالْخَامِسُ إِحْدَىٰ عَشْرَةَ سُورَةً، وَالسَّادِسُ ثَلَاثَ عَشْرَةَ سُورَةً، وَالْمُفَصَّلُ مِنْ قٓ.

wa-al-rābiʿu tisʿu suwarin, wa-al-khāmisu ʾiḥdā ʿashrata sūratan, wa-al-sādisu thalātha ʿashrata sūratan, wa-al-mufaṣṣalu min Qāf.

The fourth contains nine sūras, the fifth eleven, the sixth thirteen, and the final short-sūra division begins with Qāf.

فَهٰذِهِ كَانَتْ أَحْزَابَ الْقُرْآنِ، وَلِذٰلِكَ حَزَّبَهُ الصَّحَابَةُ رَضِيَ اللَّهُ عَنْهُمْ أَجْمَعِينَ، وَكَانُوا يَقْرَؤُونَهُ كَذٰلِكَ.

fahādhihi kānat ʾaḥzāba al-qurʾāni, walidhālika ḥazzabahu al-ṣaḥābatu raḍiya Allāhu ʿanhum ʾajmaʿīna, wakānū yaqraʾūnahu kadhālika.

These were the divisions of the Qurʾān; this is how all the Companions—may God be pleased with them—divided and recited it.

وَفِي ذٰلِكَ خَبَرٌ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَكَأَنَّهُ حَزَّبَهُ عَلَىٰ عَدَدِ هٰذِهِ الْآيِ؛ إِذْ عَدَدُهَا سِتَّةُ آلَافٍ وَمِائَتَانِ وَسِتٌّ وَثَلَاثُونَ آيَةً.

wafī dhālika khabarun ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama, wakaʾannahu ḥazzabahu ʿalā ʿadadi hādhihi al-ʾāyi; ʾidh ʿadaduhā sittatu ʾālāfin wamiʾatāni wasittun wathalāthūna ʾāyatan.

A report concerning this is transmitted from the Messenger of God—may God bless him and grant him peace. It appears that he divided it according to the number of its verses, which total six thousand two hundred and thirty-six.

وَقَدِ اعْتَبَرْتُ ذٰلِكَ فِي كُلِّ حِزْبٍ فَرَأَيْتُهُ يَتَقَارَبُ.

waqadi ʿtabartu dhālika fī kulli ḥizbin faraʾaytuhu yataqārabu.

I examined this in each division and found the quantities to be close.

وَهٰذَا قَبْلَ أَنْ تُعْمَلَ الْأَخْمَاسُ وَالْأَعْشَارُ وَالْأَجْزَاءُ، فَمَا سِوَىٰ هٰذَا مُحْدَثٌ.

wahādhā qabla ʾan tuʿmala al-ʾakhmāsu wa-al-ʾaʿshāru wa-al-ʾajzāʾu, famā siwā hādhā muḥdathun.

This was before fifths, tenths, and numbered parts were introduced; all divisions other than this are later innovations.

يُقَالُ: إِنَّ الْحَجَّاجَ جَمَعَ قُرَّاءَ الْبَصْرَةِ وَالْكُوفَةِ، مِنْهُمْ عَاصِمٌ الْجَحْدَرِيُّ، وَمَطَرٌ الْوَرَّاقُ، وَشِهَابُ بْنُ شَرِيفَةَ، فَأَمَرَهُمْ بِذٰلِكَ.

yuqālu: ʾinna al-ḥajjāja jamaʿa qurrāʾa al-baṣrati wa-al-kūfati, minhum ʿāṣimun al-jaḥdariyyu, wamaṭarun al-warrāqu, washihābu bnu sharīfata, faʾamarahum bidhālika.

It is said that al-Ḥajjāj assembled the Qurʾān reciters of Basra and Kufa—including ʿĀṣim al-Jaḥdarī, Maṭar al-Warrāq, and Shihāb ibn Sharīfa—and ordered them to carry this out.

وَقَدْ كَانَ الْحَسَنُ وَابْنُ سِيرِينَ يُنْكِرَانِ هٰذِهِ الْأَخْمَاسَ وَالْأَعْشَارَ وَالْأَجْزَاءَ.

waqad kāna al-ḥasanu wa-ibnu sīrīna yunkirāni hādhihi al-ʾakhmāsa wa-al-ʾaʿshāra wa-al-ʾajzāʾa.

Al-Ḥasan and Ibn Sīrīn used to disapprove of these fifths, tenths, and parts.

وَرُوِيَ عَنِ الشَّعْبِيِّ وَإِبْرَاهِيمَ كَرَاهِيَةُ النَّقْطِ بِالْحُمْرَةِ، وَأَخْذِ الْأَجْرِ عَلَىٰ ذٰلِكَ؛ وَكَانُوا يَقُولُونَ: جَرِّدُوا الْقُرْآنَ.

waruwiya ʿani al-shaʿbiyyi waʾibrāhīma karāhiyatu al-naqṭi bi-al-ḥumrati, waʾakhdhi al-ʾajri ʿalā dhālika; wakānū yaqūlūna: jarridū al-qurʾāna.

It is related that al-Shaʿbī and Ibrāhīm disliked red marking and taking payment for it. They used to say, “Leave the Qurʾān unadorned.”

وَقَالَ الْأَوْزَاعِيُّ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ: كَانَ الْقُرْآنُ مُجَرَّدًا فِي الْمَصَاحِفِ.

waqāla al-ʾawzāʿiyyu, ʿan yaḥyā bni ʾabī kathīrin: kāna al-qurʾānu mujarradan fī al-maṣāḥifi.

Al-Awzāʿī related from Yaḥyā ibn Abī Kathīr: “The Qurʾān was originally left unadorned in the codices.”

فَأَوَّلُ مَا أَحْدَثُوا فِيهِ النَّقْطُ عَلَى الْبَاءِ وَالتَّاءِ، وَقَالُوا: لَا بَأْسَ بِهِ؛ فَإِنَّهُ نُورٌ لَهُ.

faʾawwalu mā ʾaḥdathū fīhi al-naqṭu ʿalā al-bāʾi wa-al-tāʾi, waqālū: lā baʾsa bihi; faʾinnahu nūrun lahu.

The first thing they introduced was dotting the letters bāʾ and tāʾ. They said, “There is no harm in it, for it gives the text clarity.”

ثُمَّ أَحْدَثُوا بَعْدَهُ نُقَطًا كِبَارًا عِنْدَ مُنْتَهَى الْآيِ، فَقَالُوا: لَا بَأْسَ بِهِ؛ يُعْرَفُ بِهِ رَأْسُ الْآيَةِ.

thumma ʾaḥdathū baʿdahu nuqaṭan kibāran ʿinda muntahā al-ʾāyi, faqālū: lā baʾsa bihi; yuʿrafu bihi raʾsu al-ʾāyati.

Then they introduced large marks at the ends of verses. They said, “There is no harm in it, for the end of the verse is recognized by it.”

ثُمَّ أَحْدَثُوا بَعْدَ ذٰلِكَ الْخَوَاتِيمَ وَالْفَوَاتِحَ، وَقَالُوا: لَا بَأْسَ بِهِ؛ لِأَنَّهَا عَلَامَةٌ تُعْرَفُ بِهَا.

thumma ʾaḥdathū baʿda dhālika al-khawātīma wa-al-fawātiḥa, waqālū: lā baʾsa bihi; liʾannahā ʿalāmatun tuʿrafu bihā.

After that, they introduced markers for endings and beginnings. They said, “There is no harm in them, for they are signs by which these places are known.”

وَاعْلَمْ أَنَّهُ لَا يَجِدُ فَهْمَ الْقُرْآنِ، الْفَهْمَ الَّذِي يُكْشَفُ بِمُشَاهَدَتِهِ وَيَظْهَرُ مِنَ الْمَلَكُوتِ قَدْرُهُ، عَبْدٌ فِيهِ إِحْدَىٰ هٰذِهِ الْخِصَالِ.

wa-iʿlam ʾannahu lā yajidu fahma al-qurʾāni, al-fahma al-ladhī yukshafu bimushāhadatihi wayaẓharu mina al-malakūti qadruhu, ʿabdun fīhi ʾiḥdā hādhihi al-khiṣāli.

Know that no servant possessing one of the following qualities attains the understanding of the Qurʾān that is unveiled through witnessing and whose true measure appears from the unseen dominion.

أَدْنَىٰ بِدْعَةٍ، أَوْ مُصِرٌّ عَلَىٰ ذَنْبٍ، أَوْ عَبْدٌ فِي قَلْبِهِ كِبْرٌ، أَوْ مُقَارِبٌ لِهَوًى قَدِ اسْتَكَنَّ فِي قَلْبِهِ، أَوْ مُحِبُّ الدُّنْيَا.

ʾadnā bidʿatin, ʾaw muṣirrun ʿalā dhanbin, ʾaw ʿabdun fī qalbihi kibrun, ʾaw muqāribun lihawan qadi stakanna fī qalbihi, ʾaw muḥibbu al-dunyā.

Such a person may harbor even the slightest innovation, persist in a sin, possess pride in his heart, incline toward a passion that has settled there, or love this world.

أَوْ عَبْدٌ غَيْرُ مُتَحَقِّقٍ بِالْإِيمَانِ، أَوْ ضَعِيفُ الْيَقِينِ، وَلَا مَنْ هُوَ وَاقِفٌ مَعَ مَقْرَئِهِ، وَلَا عَبْدٌ مُهْتَمٌّ يَتَّبِعُ حُرُوفَهُ وَاخْتِيَارَهُ.

ʾaw ʿabdun ghayru mutaḥaqqiqin bi-al-ʾīmāni, ʾaw ḍaʿīfu al-yaqīni, walā man huwa wāqifun maʿa maqraʾihi, walā ʿabdun muhtammun yattabiʿu ḥurūfahu wa-ikhtiyārahu.

Or a servant whose faith is not firmly established, or whose certainty is weak; nor one confined to his own recitation, nor a servant preoccupied with following its letter forms and chosen reading.

وَلَا نَاظِرٌ إِلَىٰ قَوْلِ مُفَسِّرٍ سَاكِنٌ إِلَىٰ عِلْمِهِ الظَّاهِرِ، وَلَا رَاجِعٌ إِلَىٰ مَعْقُولِهِ، وَلَا قَاضٍ بِمَذَاهِبِ أَهْلِ الْعَرَبِيَّةِ وَاللُّغَةِ فِي بَاطِنِ الْخِطَابِ وَسِرِّ الْمُرَادِ.

walā nāẓirun ʾilā qawli mufassirin sākinun ʾilā ʿilmihi al-ẓāhiri, walā rājiʿun ʾilā maʿqūlihi, walā qāḍin bimadhāhibi ʾahli al-ʿarabiyyati wa-al-lughati fī bāṭini al-khiṭābi wasirri al-murādi.

Nor does it come to one who merely consults a commentator and rests content with his outward learning, one who refers everything to his own reasoning, or one who judges the inward address and the secret intent solely by the doctrines of Arabic grammar and language.

وَهٰؤُلَاءِ كُلُّهُمْ مَحْجُوبُونَ بِعُقُولِهِمْ، مَرْدُودُونَ إِلَىٰ مَا يُقَدَّرُ فِي عُلُومِهِمْ، مَوْقُوفُونَ مَعَ مَا تَقَرَّرَ فِي عُقُولِهِمْ.

wahāʾulāʾi kulluhum maḥjūbūna biʿuqūlihim, mardūdūna ʾilā mā yuqaddaru fī ʿulūmihim, mawqūfūna maʿa mā taqarrara fī ʿuqūlihim.

All of these are veiled by their own minds, returned to the limits imposed by their learning, and halted at what has become fixed in their reasoning.

مَزِيدُهُمْ عَلَىٰ مِقْدَارِ عُلُومِهِمْ وَغَرَائِزِ عُقُولِهِمْ، وَهٰؤُلَاءِ مُشْرِكُونَ بِعُقُولِهِمْ وَمَعْلُومِهِمْ عِنْدَ الْمُوَحِّدِينَ.

mazīduhum ʿalā miqdāri ʿulūmihim wagharāʾizi ʿuqūlihim, wahāʾulāʾi mushrikūna biʿuqūlihim wamaʿlūmihim ʿinda al-muwaḥḥidīna.

Their increase extends only as far as their learning and their innate intellectual capacities. In the eyes of the people of divine unity, they associate their minds and acquired knowledge with God.

فَهٰذَا دَاخِلٌ فِي الشِّرْكِ الْخَفِيِّ الَّذِي هُوَ أَخْفَىٰ مِنْ دَبِيبِ النَّمْلِ عَلَى الصَّفَا فِي اللَّيْلَةِ الظَّلْمَاءِ.

fahādhā dākhilun fī al-shirki al-khafiyyi al-ladhī huwa ʾakhfā min dabībi al-namli ʿalā al-ṣafā fī al-laylati al-ẓalmāʾi.

This belongs to the hidden association that is subtler than the creeping of an ant over smooth stone on a dark night.

قَالَ مُحَمَّدُ بْنُ عَلِيِّ بْنِ سِنَانَةَ: إِذْ مَعْقُولُهُ وَعِلْمُهُ عَنْ عَقْلٍ غَيْرِ كَامِلٍ؛ لِأَنَّ الْعَقْلَ الْكَامِلَ مَا عَقَلَ عَنِ اللَّهِ عَزَّ وَجَلَّ، وَفَهِمَ حُكْمَهُ وَكَلَامَهُ، وَيَعْقِلُ بِهِ كَلَامَهُ.

qāla muḥammadu bnu ʿaliyyi bni sinānata: ʾidh maʿqūluhu waʿilmuhu ʿan ʿaqlin ghayri kāmilin; liʾanna al-ʿaqla al-kāmila mā ʿaqala ʿani Allāhi ʿazza wajalla, wafahima ḥukmahu wakalāmahu, wayaʿqilu bihi kalāmahu.

Muḥammad ibn ʿAlī ibn Sināna said: “His reasoning and knowledge proceed from an incomplete intellect, for the complete intellect is that which comprehends from God—mighty and majestic—understands His judgment and speech, and understands His speech through Him.”

وَقَدْ قَالَ الرَّسُولُ صَلَوَاتُ اللَّهِ عَلَيْهِ فِي صِفَةِ كَمَالِ الْعَقْلِ: الْعَاقِلُ مَنْ عَقَلَ عَنِ اللَّهِ سُبْحَانَهُ وَتَعَالَىٰ أَمْرَهُ وَنَهْيَهُ.

waqad qāla al-rasūlu ṣalawātu Allāhi ʿalayhi fī ṣifati kamāli al-ʿaqli: al-ʿāqilu man ʿaqala ʿani Allāhi subḥānahu wataʿālā ʾamrahu wanahyahu.

The Messenger, God’s blessings be upon him, said in describing the perfection of intellect: “The intelligent person is one who understands from God, glorified and exalted is He, His command and His prohibition.”

وَفِي الْخَبَرِ: أَكْثَرُ مُنَافِقِي أُمَّتِي قُرَّاؤُهَا.

wafī al-khabari: ʾaktharu munāfiqī ʾummatī qurrāʾuhā.

It is reported: “Most of the hypocrites of my community are its Qurʾān reciters.”

فَهٰذَا نِفَاقُ الْوُقُوفِ مَعَ سِوَى اللَّهِ تَعَالَىٰ، وَالنَّظَرِ إِلَىٰ غَيْرِهِ لَا نِفَاقُ الشِّرْكِ وَالْإِنْكَارِ لِقُدْرَةِ اللَّهِ عَزَّ وَجَلَّ.

fahādhā nifāqu al-wuqūfi maʿa siwā Allāhi taʿālā, wa-al-naẓari ʾilā ghayrihi lā nifāqu al-shirki wa-al-ʾinkāri liqudrati Allāhi ʿazza wajalla.

This is the hypocrisy of remaining with what is other than God Most High and looking to something besides Him, not the hypocrisy of associating partners with Him and denying the power of God, mighty and majestic.

فَهُوَ لَا يَنْتَقِلُ عَنِ التَّوْحِيدِ، وَلٰكِنَّهُ لَا يَنْتَقِلُ إِلَىٰ مَقَامِ الْمَزِيدِ.

fahuwa lā yantaqilu ʿani al-tawḥīdi, walākinnahu lā yantaqilu ʾilā maqāmi al-mazīdi.

He does not depart from the confession of divine unity, yet neither does he advance to the station of increase.

فَإِذَا كَانَ الْعَبْدُ مُلْقِيًا السَّمْعَ بَيْنَ يَدَيْ سَمِيعِهِ، مُصْغِيًا إِلَىٰ سِرِّ كَلَامِهِ، شَهِيدَ الْقَلْبِ لِمَعَانِي صِفَاتِ شَهِيدِهِ، نَاظِرًا إِلَىٰ قُدْرَتِهِ.

faʾidhā kāna al-ʿabdu mulqiyan al-samʿa bayna yaday samīʿihi, muṣghiyan ʾilā sirri kalāmihi, shahīda al-qalbi limaʿānī ṣifāti shahīdihi, nāẓiran ʾilā qudratihi.

When the servant lends his hearing before the One who hears him, listens closely to the secret of His speech, witnesses in his heart the meanings of the attributes of the One who witnesses him, and gazes upon His power—

تَارِكًا لِمَعْقُولِهِ وَمَعْهُودِ عِلْمِهِ، مُتَبَرِّئًا مِنْ حَوْلِهِ وَقُوَّتِهِ، مُعَظِّمًا لِلْمُتَكَلِّمِ، وَاقِفًا عَلَىٰ حُضُورِهِ، مُفْتَقِرًا إِلَى الْفَهْمِ.

tārikan limaʿqūlihi wamaʿhūdi ʿilmihi, mutabarriʾan min ḥawlihi waquwwatihi, muʿaẓẓiman li-al-mutakallimi, wāqifan ʿalā ḥuḍūrihi, muftaqiran ʾilā al-fahmi.

leaving aside his own reasoning and familiar learning, disavowing his power and strength, magnifying the Speaker, attending to His presence, and acknowledging his need for understanding—

بِحَالٍ مُسْتَقِيمٍ، وَقَلْبٍ سَلِيمٍ، وَصَفَاءِ يَقِينٍ، وَقُوَّةِ عِلْمٍ، وَتَمْكِينِ سَمْعٍ، سَمِعَ فَصْلَ الْخِطَابِ وَشَهِدَ عِلْمَ غَيْبِ الْجَوَابِ.

biḥālin mustaqīmin, waqalbin salīmin, waṣafāʾi yaqīnin, waquwwati ʿilmin, watamkīni samʿin, samiʿa faṣla al-khiṭābi washahida ʿilma ghaybi al-jawābi.

with an upright state, sound heart, pure certainty, strong knowledge, and firmly established hearing, he hears the decisive address and witnesses the unseen knowledge of the answer.

وَأَفْضَلُ الْقِرَاءَةِ التَّرْتِيلُ؛ لِأَنَّهُ يَجْمَعُ الْأَمْرَ وَالنَّدْبَ، وَفِيهِ التَّدَبُّرُ وَالتَّذَكُّرُ.

waʾafḍalu al-qirāʾati al-tartīlu; liʾannahu yajmaʿu al-ʾamra wa-al-nadba, wafīhi al-tadabburu wa-al-tadhakkuru.

Measured recitation is the finest form of reading, for it combines command and recommendation and contains reflection and remembrance.

رُوِيَ عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ: لَا خَيْرَ فِي عِبَادَةٍ لَا فِقْهَ فِيهَا، وَلَا فِي قِرَاءَةٍ لَا تَدَبُّرَ فِيهَا.

ruwiya ʿan ʿaliyyin raḍiya Allāhu ʿanhu: lā khayra fī ʿibādatin lā fiqha fīhā, walā fī qirāʾatin lā tadabbura fīhā.

It is related from ʿAlī—may God be pleased with him: “There is no good in worship without understanding, nor in recitation without reflection.”

وَعَنِ ابْنِ عَبَّاسٍ: لَأَنْ أَقْرَأَ الْبَقَرَةَ وَآلَ عِمْرَانَ أُرَتِّلُهُمَا وَأَتَدَبَّرُهُمَا أَحَبُّ إِلَيَّ مِنْ أَنْ أَقْرَأَ الْقُرْآنَ كُلَّهُ هَذْرَمَةً.

waʿani ibni ʿabbāsin: laʾan ʾaqraʾa al-baqarata waʾāla ʿimrāna ʾurattiluhumā waʾatadabbaruhumā ʾaḥabbu ʾilayya min ʾan ʾaqraʾa al-qurʾāna kullahu hādhramatan.

Ibn ʿAbbās said: “To recite the Cow and the House of ʿImrān slowly and reflectively is dearer to me than to rush through the entire Qurʾān.”

وَرُوِيَ عَنْهُ أَيْضًا: لَأَنْ أَقْرَأَ ﴿إِذَا زُلْزِلَتِ﴾ وَالْقَارِعَةَ أَتَدَبَّرُهُمَا أَحَبُّ إِلَيَّ مِنْ أَنْ أَقْرَأَ الْبَقَرَةَ وَآلَ عِمْرَانَ تَهَذُّرًا.

waruwiya ʿanhu ʾayḍan: laʾan ʾaqraʾa “ʾidhā zulzilati” wa-al-qāriʿata ʾatadabbaruhumā ʾaḥabbu ʾilayya min ʾan ʾaqraʾa al-baqarata waʾāla ʿimrāna tahadhdhuran.

It is also related from him: “To recite ‘When the earth is shaken’ and the Calamity while reflecting on them is dearer to me than to rush through the Cow and the House of ʿImrān.”

وَسُئِلَ مُجَاهِدٌ عَنْ رَجُلَيْنِ دَخَلَا فِي صَلَاةٍ، فَكَانَ قِيَامُهُمَا وَاحِدًا، إِلَّا أَنَّ أَحَدَهُمَا قَرَأَ الْبَقَرَةَ وَالْآخَرَ قَرَأَ الْقُرْآنَ كُلَّهُ.

wasuʾila mujāhidun ʿan rajulayni dakhalā fī ṣalātin, fakāna qiyāmuhumā wāḥidan, ʾillā ʾanna ʾaḥadahumā qaraʾa al-baqarata wa-al-ʾākhara qaraʾa al-qurʾāna kullahu.

Mujāhid was asked about two men who entered prayer and stood for the same length of time, except that one recited the Cow while the other recited the whole Qurʾān.

فَقَالَ: هُمَا فِي الْأَجْرِ سَوَاءٌ؛ لِأَنَّ قِيَامَهُمَا كَانَ وَاحِدًا.

faqāla: humā fī al-ʾajri sawāʾun; liʾanna qiyāmahumā kāna wāḥidan.

He replied, “They are equal in reward, because the duration of their standing was the same.”

وَأَفْضَلُ التَّرْتِيلِ وَالتَّدَبُّرِ فِي الْقُرْآنِ مَا كَانَ فِي صَلَاةٍ.

waʾafḍalu al-tartīli wa-al-tadabburi fī al-qurʾāni mā kāna fī ṣalātin.

The finest measured and reflective recitation of the Qurʾān is that performed in prayer.

وَيُقَالُ: إِنَّ التَّفَكُّرَ فِي الصَّلَاةِ أَفْضَلُ مِنْهُ فِي غَيْرِ الصَّلَاةِ؛ لِأَنَّهُمَا عَمَلَانِ.

wayuqālu: ʾinna al-tafakkura fī al-ṣalāti ʾafḍalu minhu fī ghayri al-ṣalāti; liʾannahumā ʿamalāni.

It is said that contemplation during prayer is superior to contemplation outside prayer, because two acts of worship are combined.

وَهٰذَا هُوَ التَّفَكُّرُ فِي مَعَانِي التَّدَبُّرِ، وَالْفَهْمُ بِخِطَابِ الْوَعْدِ وَالْوَعِيدِ وَالزَّجْرِ وَالْأَمْرِ، تَعْظِيمًا لِلْمُتَوَعِّدِ وَإِجْلَالًا لِلْآمِرِ.

wahādhā huwa al-tafakkuru fī maʿānī al-tadabburi, wa-al-fahmu bikhiṭābi al-waʿdi wa-al-waʿīdi wa-al-zajri wa-al-ʾamri, taʿẓīman li-al-mutawaʿʿidi waʾijlālan li-al-ʾāmiri.

This is contemplation of the meanings disclosed by reflection: understanding the addresses of promise, threat, rebuke, and command, in reverence for the One who threatens and veneration of the One who commands.

وَسُئِلَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَيُّ الصَّلَاةِ أَفْضَلُ؟ فَقَالَ: طُولُ الْقُنُوتِ.

wasuʾila al-nabiyyu ṣallā Allāhu ʿalayhi wasallama: ʾayyu al-ṣalāti ʾafḍalu? faqāla: ṭūlu al-qunūti.

The Prophet—may God bless him and grant him peace—was asked, “Which prayer is best?” He replied, “The one with prolonged standing.”

وَرُوِيَ فِي خَبَرٍ آخَرَ: مَنْ سَجَدَ لِلَّهِ عَزَّ وَجَلَّ سَجْدَةً رَفَعَهُ اللَّهُ عَزَّ وَجَلَّ بِهَا دَرَجَةً.

waruwiya fī khabarin ʾākhara: man sajada li-llāhi ʿazza wajalla sajdatan rafaʿahu Allāhu ʿazza wajalla bihā darajatan.

It is related in another report: “Whoever prostrates once to God—mighty and majestic—is raised one degree by God, mighty and majestic, through it.”

وَأَنَّهُ قَالَ لِأَبِي فَاطِمَةَ خَادِمِهِ، وَقَدْ سَأَلَهُ مُرَافَقَتَهُ فِي الْجَنَّةِ، فَقَالَ: أَعِنِّي بِكَثْرَةِ السُّجُودِ.

waʾannahu qāla liʾabī fāṭimata khādimihi, waqad saʾalahu murāfaqatahu fī al-jannati, faqāla: ʾaʿinnī bikathrati al-sujūdi.

And he spoke to his attendant Abū Fāṭima, who had asked to accompany him in Paradise, saying: “Help me by prostrating often.”

وَرَوَيْنَا عَنْ أَبِي ذَرٍّ الْغِفَارِيِّ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ قَالَ: إِنَّهُ كَثْرَةُ السُّجُودِ بِالنَّهَارِ، وَإِنَّهُ طُولُ الْقِيَامِ بِاللَّيْلِ.

warawaynā ʿan ʾabī dharrin al-ghifāriyyi raḍiya Allāhu ʿanhu ʾannahu qāla: ʾinnahu kathratu al-sujūdi bi-al-nahāri, waʾinnahu ṭūlu al-qiyāmi bi-al-layli.

We have related from Abū Dharr al-Ghifārī—may God be pleased with him—that he said: “By day it is abundant prostration, and by night it is prolonged standing.”

وَيُقَالُ: إِنَّ الْعَبْدَ يُحْشَرُ عِنْدَ الْمَوْتِ مِنْ قَبْرِهِ عَلَىٰ هَيْئَتِهِ فِي صَلَاتِهِ مِنَ السُّكُونِ وَالطُّمَأْنِينَةِ.

wayuqālu: ʾinna al-ʿabda yuḥsharu ʿinda al-mawti min qabrihi ʿalā hayʾatihi fī ṣalātihi mina al-sukūni wa-al-ṭumaʾnīnati.

It is said that, at death, the servant is raised from his grave in the measure of the stillness and tranquility he possessed in prayer.

وَتَكُونُ رَاحَتُهُ فِي الْمَوْقِفِ عَلَىٰ قَدْرِ رَاحَتِهِ وَتَنَعُّمِهِ بِالصَّلَاةِ، وَرَوَيْنَا مَعْنَىٰ هٰذَا عَنْ أَبِي هُرَيْرَةَ.

watakūnu rāḥatuhu fī al-mawqifi ʿalā qadri rāḥatihi watanaʿʿumihi bi-al-ṣalāti, warawaynā maʿnā hādhā ʿan ʾabī hurayrata.

His repose at the standing on Resurrection will correspond to the repose and delight he found in prayer. We have related this meaning from Abū Hurayra.

وَعَلَىٰ هٰذَا الْمَعْنَىٰ تَأْوِيلُ قَوْلِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِبِلَالٍ: أَرِحْنَا بِالصَّلَاةِ.

waʿalā hādhā al-maʿnā taʾwīlu qawli rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama libilālin: ʾariḥnā bi-al-ṣalāti.

This meaning explains the words of the Messenger of God—may God bless him and grant him peace—to Bilāl: “Give us rest through prayer.”

أَيْ: رَوِّحْنَا إِلَيْهَا، نَعِّمْنَا بِهَا مِنَ الرَّوْحِ وَالرَّاحَةِ إِلَيْهَا.

ʾay: rawwiḥnā ʾilayhā, naʿʿimnā bihā mina al-rawḥi wa-al-rāḥati ʾilayhā.

That is: “Bring us refreshment through it; grant us delight in the relief and repose found in it.”

وَيُقَالُ: أَرِحْنَا بِالشَّيْءِ، أَيْ: رَوِّحْنَا؛ وَأَرِحْنَا مِنْهُ، أَيْ: أَسْقِطْهُ عَنَّا وَخَفِّفْ عَنَّا مِنْهُ.

wayuqālu: ʾariḥnā bi-al-shayʾi, ʾay: rawwiḥnā; waʾariḥnā minhu, ʾay: ʾasqiṭhu ʿannā wakhaffif ʿannā minhu.

In Arabic, “give us rest through a thing” means “refresh us by it,” whereas “give us rest from it” means “remove it from us and lighten its burden.”

وَلَمْ يَقُلْ: أَرِحْنَا مِنْهَا؛ كَيْفَ وَقُرَّةُ عَيْنِهِ فِيهَا؟

walam yaqul: ʾariḥnā minhā; kayfa waqurratu ʿaynihi fīhā?

He did not say, “Give us rest from prayer”—how could he, when the coolness of his eye was found in it?

وَقَالَ بَعْضُهُمْ: إِنِّي لَأَفْتَتِحُ السُّورَةَ فَيُوقِفُنِي بَعْضُ مَا أَشْهَدُ فِيهَا عَنِ الْفَرَاغِ مِنْهَا حَتَّىٰ يَطْلُعَ الْفَجْرُ، وَمَا قَضَيْتُ مِنْهَا وَطَرِي.

waqāla baʿḍuhum: ʾinnī laʾaftatiḥu al-sūrata fayūqifunī baʿḍu mā ʾashhadu fīhā ʿani al-farāghi minhā ḥattā yaṭluʿa al-fajru, wamā qaḍaytu minhā waṭarī.

One of them said: “I begin a sūra, but something I witness within it prevents me from completing it until dawn rises, and I have not yet fulfilled my need from it.”

وَقَالَ سُلَيْمَانُ بْنُ أَبِي سُلَيْمَانَ الدَّارَانِيُّ: إِنَّهُ وَعَدَ ابْنَ ثَوْبَانَ، أَخًا لَهُ، أَنْ يُفْطِرَ عِنْدَهُ، فَأَبْطَأَ عَلَيْهِ حَتَّىٰ طَلَعَ الْفَجْرُ.

waqāla sulaymānu bnu ʾabī sulaymāna al-dārāniyyu: ʾinnahu waʿada ibna thawbāna, ʾakhan lahu, ʾan yufṭira ʿindahu, faʾabṭaʾa ʿalayhi ḥattā ṭalaʿa al-fajru.

Sulaymān ibn Abī Sulaymān al-Dārānī said that he had promised Ibn Thawbān, a brother of his, to break his fast at his house, but he was delayed until dawn.

فَلَقِيَهُ أَخُوهُ مِنَ الْغَدِ، قَالَ: وَعَدْتَنِي أَنْ تُفْطِرَ عِنْدِي فَأَخْلَفْتَ.

falaqiyahu ʾakhūhu mina al-ghadi, qāla: waʿadtanī ʾan tufṭira ʿindī faʾakhlafta.

His brother met him the next day and said, “You promised to break your fast with me, but you failed to come.”

فَقَالَ: لَوْلَا مِيعَادُكَ مَا أَخْبَرْتُكَ بِالَّذِي حَبَسَنِي عَنْكَ.

faqāla: lawlā mīʿāduka mā ʾakhbartuka bi-al-ladhī ḥabasanī ʿanka.

He replied, “Were it not for my promise to you, I would not tell you what kept me away.”

إِنِّي لَمَّا صَلَّيْتُ الْعَتَمَةَ قُلْتُ: أُوتِرُ قَبْلَ أَنْ أَجِيئَكَ؛ لِأَنِّي لَا آمَنُ مَا يَحْدُثُ مِنَ الْمَوْتِ.

ʾinnī lammā ṣallaytu al-ʿatamata qultu: ʾūtiru qabla ʾan ʾajīʾaka; liʾannī lā ʾāmanu mā yaḥduthu mina al-mawti.

“After I prayed the night prayer, I thought: I shall perform the witr before coming to you, for I cannot be sure that death will not intervene.”

فَلَمَّا كُنْتُ فِي الدُّعَاءِ مِنَ الْوِتْرِ رُفِعَتْ لِي رَوْضَةٌ خَضْرَاءُ فِيهَا أَنْوَاعُ الزَّهْرِ مِنَ الْجَنَّةِ، فَمَا زِلْتُ أَنْظُرُ إِلَيْهَا حَتَّىٰ أَصْبَحْتُ.

falammā kuntu fī al-duʿāʾi mina al-witri rufiʿat lī rawḍatun khaḍrāʾu fīhā ʾanwāʿu al-zahri mina al-jannati, famā ziltu ʾanẓuru ʾilayhā ḥattā ʾaṣbaḥtu.

“While supplicating in the witr, a green meadow filled with many kinds of flowers from the Garden was raised before me, and I continued gazing upon it until morning.”

وَقَالَ عَزَّ وَجَلَّ: ﴿كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ وَأَيَّدَهُمْ بِرُوحٍ مِنْهُ﴾ [الْمُجَادَلَةِ: ٢٢].

waqāla ʿazza wajalla: “kataba fī qulūbihimu al-ʾīmāna waʾayyadahum birūḥin minhu” (al-mujādalati: 22).

God—mighty and majestic—says: “He has inscribed faith upon their hearts and strengthened them with a spirit from Him” (Qurʾān 58:22).

قِيلَ: اَلْقُرْآنُ قَوَّىٰ إِيمَانَهُمْ بِعِلْمِ الْقُرْآنِ؛ فَالْقُرْآنُ رُوحُ الْإِيمَانِ، وَتَقْوِيَتُهُمُ اسْتِعْمَالُهُمْ بِهِ.

qīla: al-qurʾānu qawwā ʾīmānahum biʿilmi al-qurʾāni; fa-al-qurʾānu rūḥu al-ʾīmāni, wataqwiyatuhumu istiʿmāluhum bihi.

It is said: the Qurʾān strengthened their faith through knowledge of the Qurʾān. The Qurʾān is the spirit of faith, and their strengthening lies in putting it into practice.

وَفِي التَّفْسِيرِ: ﴿يَا يَحْيَىٰ خُذِ الْكِتَابَ بِقُوَّةٍ﴾ [مَرْيَمَ: ١٢]، قِيلَ: بِجِدٍّ وَاجْتِهَادٍ.

wafī al-tafsīri: “yā yaḥyā khudhi al-kitāba biquwwatin” (maryama: 12), qīla: bijiddin wa-ijtihādin.

Regarding “O John, take the Book with strength” (Qurʾān 19:12), it is said: with earnestness and striving.

وَمِثْلُهُ: ﴿خُذُوا مَا آتَيْنَاكُمْ بِقُوَّةٍ﴾ [الْبَقَرَةِ: ٦٣]، قِيلَ: بِالْعَمَلِ بِهِ.

wamithluhu: “khudhū mā ʾātaynākum biquwwatin” (al-baqarati: 63), qīla: bi-al-ʿamali bihi.

Likewise, “Take what We have given you with strength” (Qurʾān 2:63) is explained as: by acting upon it.

وَقِيلَ لِبَعْضِهِمْ: إِذَا قَرَأْتَ الْقُرْآنَ، أَتُحَدِّثُ نَفْسَكَ بِشَيْءٍ؟ فَقَالَ: أَوَشَيْءٌ أَحَبُّ إِلَيَّ مِنَ الْقُرْآنِ أُحَدِّثُ نَفْسِي بِهِ؟

waqīla libaʿḍihim: ʾidhā qaraʾta al-qurʾāna, ʾatuḥaddithu nafsaka bishayʾin? faqāla: ʾawashayʾun ʾaḥabbu ʾilayya mina al-qurʾāni ʾuḥaddithu nafsī bihi?

One of them was asked, “When you recite the Qurʾān, do you converse inwardly about anything else?” He replied, “Is there anything dearer to me than the Qurʾān with which I might occupy my thoughts?”

وَهٰذِهِ صِفَةُ قَوِيٍّ مَكِينٍ.

wahādhihi ṣifatu qawiyyin makīnin.

This is the quality of one who is strong and firmly established.

وَيُقَالُ: إِنَّ فِي الْقُرْآنِ مَيَادِينَ وَبَسَاتِينَ وَمَقَاصِيرَ وَعَرَائِسَ وَدَيَابِيجَ وَرِيَاضًا وَخَانَاتٍ.

wayuqālu: ʾinna fī al-qurʾāni mayādīna wabasātīna wamaqāṣīra waʿarāʾisa wadayābīja wariyāḍan wakhānātin.

It is said that the Qurʾān contains open fields, gardens, pavilions, brides, brocades, meadows, and lodgings.

فَالْمِيمَاتُ مَيَادِينُ الْقُرْآنِ، وَالرَّاءَاتُ بَسَاتِينُ الْقُرْآنِ، وَالْحَاءَاتُ مَقَاصِيرُهُ، وَالْمُسَبِّحَاتُ عَرَائِسُ الْقُرْآنِ.

fa-al-mīmātu mayādīnu al-qurʾāni, wa-al-rāʾātu basātīnu al-qurʾāni, wa-al-ḥāʾātu maqāṣīruhu, wa-al-musabbiḥātu ʿarāʾisu al-qurʾāni.

The mīm sūras are the Qurʾān’s open fields, the rāʾ sūras its gardens, the ḥāʾ sūras its pavilions, and the sūras of glorification its brides.

وَالْحَوَامِيمُ دِيبَاجُ الْقُرْآنِ، وَالْمُفَصَّلُ رِيَاضُهُ، وَالْخَانَاتُ مَا سِوَىٰ ذٰلِكَ.

wa-al-ḥawāmīmu dībāju al-qurʾāni, wa-al-mufaṣṣalu riyāḍuhu, wa-al-khānātu mā siwā dhālika.

The Ḥā Mīm sūras are the Qurʾān’s brocade, the final short sūras are its meadows, and all the rest are its lodgings.

فَإِذَا جَالَ الْمُرِيدُ فِي الْمَيَادِينِ، وَقَطَفَ مِنَ الْبَسَاتِينِ، وَدَخَلَ الْمَقَاصِيرَ، وَشَهِدَ الْعَرَائِسَ، وَلَبِسَ الدِّيبَاجَ، وَتَنَزَّهَ فِي الرِّيَاضِ، وَسَكَنَ غُرَفَ الْخَانَاتِ، اقْتَطَعَهُ وَأَوْقَفَهُ مَا يَرَاهُ، وَشَغَلَهُ الشَّاهِدُ بِهِ عَمَّا سِوَاهُ.

faʾidhā jāla al-murīdu fī al-mayādīni, waqaṭafa mina al-basātīni, wadakhala al-maqāṣīra, washahida al-ʿarāʾisa, walabisa al-dībāja, watanazzaha fī al-riyāḍi, wasakana ghurafa al-khānāti, iqtaṭaʿahu waʾawqafahu mā yarāhu, washaghalahu al-shāhidu bihi ʿammā siwāhu.

When the aspirant roams the fields, gathers from the gardens, enters the pavilions, beholds the brides, wears the brocade, strolls through the meadows, and inhabits the chambers of the lodgings, what he sees arrests and halts him, and the witnessed vision occupies him to the exclusion of all else.

وَرُوِيَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَرَأَ: ﴿بِسْمِ اللَّهِ الرَّحْمٰنِ الرَّحِيمِ﴾، فَرَدَّدَهَا عِشْرِينَ مَرَّةً.

waruwiya ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama ʾannahu qaraʾa: “bismi Allāhi al-raḥmāni al-raḥīmi”, faraddadahā ʿishrīna marratan.

It is related that the Prophet—may God bless him and grant him peace—recited “In the name of God, the All-Merciful, the Ever-Merciful” and repeated it twenty times.

وَكَانَ لَهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي كُلِّ رَدَّةٍ فَهْمٌ، وَمِنْ كُلِّ كَلِمَةٍ عِلْمٌ.

wakāna lahu ṣallā Allāhu ʿalayhi wasallama fī kulli raddatin fahmun, wamin kulli kalimatin ʿilmun.

In every repetition he—may God bless him and grant him peace—received understanding, and from every word, knowledge.

فَيَنْبَغِي أَنْ يَكُونَ قَلْبُ التَّالِي بِوَصْفِ كُلِّ كَلِمَةٍ يَتْلُوهَا، مُشَاهِدًا لِمَعْنَاهَا إِلَىٰ مَا يَفْتَحُ اللَّهُ عَزَّ وَجَلَّ لَهُ مِنَ الْمَزِيدِ عَلَيْهَا مِنْ مُجَاوَرَتِهَا.

fayanbaghī ʾan yakūna qalbu al-tālī biwaṣfi kulli kalimatin yatlūhā, mushāhidan limaʿnāhā ʾilā mā yaftaḥu Allāhu ʿazza wajalla lahu mina al-mazīdi ʿalayhā min mujāwaratihā.

The reciter’s heart should assume the quality of every word he recites, witnessing its meaning along with whatever further meaning God—mighty and majestic—opens to him through its neighboring words.

وَمَعَ مَا يَفْهَمُ بِهَا مِنْ غَيْرِهَا، وَيَشْهَدُ غَيْرَهَا مِنْهَا.

wamaʿa mā yafhamu bihā min ghayrihā, wayashhadu ghayrahā minhā.

He should also understand other passages through it and witness their meanings within it.

فَقَدْ كَانَ بَعْضُهُمْ يَقُولُ: كُلُّ آيَةٍ لَا أَتَفَهَّمُهَا وَلَا يَكُونُ قَلْبِي فِيهَا لَمْ أَعُدَّ لَهَا ثَوَابًا.

faqad kāna baʿḍuhum yaqūlu: kullu ʾāyatin lā ʾatafahhamuhā walā yakūnu qalbī fīhā lam ʾaʿudda lahā thawāban.

One of them used to say: “For every verse I do not understand and in which my heart is not present, I have counted no reward.”

وَكَانَ بَعْضُ السَّلَفِ إِذَا قَرَأَ السُّورَةَ وَلَمْ يَكُنْ قَلْبُهُ فِيهَا أَعَادَهَا ثَانِيَةً.

wakāna baʿḍu al-salafi ʾidhā qaraʾa al-sūrata walam yakun qalbuhu fīhā ʾaʿādahā thāniyatan.

When one of the early Muslims recited a sūra without his heart being present, he would repeat it.

فَإِذَا مَرَّ بِتَسْبِيحٍ وَتَكْبِيرٍ سَبَّحَ وَكَبَّرَ، وَإِنْ مَرَّ بِدُعَاءٍ وَاسْتِغْفَارٍ دَعَا وَاسْتَغْفَرَ، وَإِنْ مَرَّ بِمُخَوَّفٍ وَمَرْجُوٍّ اسْتَعَاذَ وَسَأَلَ.

faʾidhā marra bitasbīḥin watakbīrin sabbaḥa wakabbara, waʾin marra biduʿāʾin wa-istighfārin daʿā wa-istaghfara, waʾin marra bimukhawwafin wamarjuwwin istaʿādha wasaʾala.

When he passes a glorification or declaration of greatness, let him glorify God and declare His greatness; when he passes a supplication or plea for forgiveness, let him supplicate and seek forgiveness; and when he passes a threat or promise, let him seek refuge and ask.

فَذٰلِكَ مَعْنَىٰ قَوْلِهِ عَزَّ وَجَلَّ: ﴿يَتْلُونَهُ حَقَّ تِلَاوَتِهِ﴾ [الْبَقَرَةِ: ١٢١].

fadhālika maʿnā qawlihi ʿazza wajalla: “yatlūnahu ḥaqqa tilāwatihi” (al-baqarati: 121).

This is the meaning of His words—mighty and majestic—“They recite it as it truly ought to be recited” (Qurʾān 2:121).

وَكَذٰلِكَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي تِلَاوَتِهِ.

wakadhālika kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama fī tilāwatihi.

This was also how the Messenger of God—may God bless him and grant him peace—recited.

وَعَلَىٰ هٰذَا الْمَعْنَىٰ مَا رُوِيَ فِي الْخَبَرِ: مَنْ أَرَادَ أَنْ يَقْرَأَ الْقُرْآنَ غَضًّا كَمَا أُنْزِلَ فَلْيَقْرَأْهُ عَلَىٰ قِرَاءَةِ ابْنِ أُمِّ عَبْدٍ.

waʿalā hādhā al-maʿnā mā ruwiya fī al-khabari: man ʾarāda ʾan yaqraʾa al-qurʾāna ghaḍḍan kamā ʾunzila falyaqraʾhu ʿalā qirāʾati ibni ʾummi ʿabdin.

This is also the sense of the report: “Whoever wishes to recite the Qurʾān fresh as it was revealed should recite it according to the recitation of Ibn Umm ʿAbd.”

أَيْ: عَلَىٰ مَعْنَىٰ تِلَاوَتِهِ؛ لِأَنَّهُ كَانَ يَقْرَأُ بِقَلْبٍ شَهِيدٍ، وَسَمْعٍ عَتِيدٍ، وَبَصَرٍ حَدِيدٍ.

ʾay: ʿalā maʿnā tilāwatihi; liʾannahu kāna yaqraʾu biqalbin shahīdin, wasamʿin ʿatīdin, wabaṣarin ḥadīdin.

That is, according to the inward quality of his recitation, for he recited with a witnessing heart, attentive hearing, and penetrating sight.

فَكَانَ يَتْلُو الْقُرْآنَ عَلَىٰ مَعَانِي الْكَلَامِ، وَعَلَىٰ شَهَادَةِ وَصْفِ الْمُتَكَلِّمِ.

fakāna yatlū al-qurʾāna ʿalā maʿānī al-kalāmi, waʿalā shahādati waṣfi al-mutakallimi.

He recited the Qurʾān according to the meanings of the speech and through witnessing the attribute of the Speaker.

اَلْوَعِيدَ مِنْهُ بِالتَّحْزِينِ، وَالْوَعْدَ بِالتَّشْوِيقِ، وَالْوَعْظَ بِالتَّخْوِيفِ، وَالْإِنْذَارَ بِالتَّشْدِيدِ، وَالتَّفْسِيرَ بِالتَّرْقِيقِ، وَالتَّبْشِيرَ بِالتَّوْفِيقِ.

al-waʿīda minhu bi-al-taḥzīni, wa-al-waʿda bi-al-tashwīqi, wa-al-waʿẓa bi-al-takhwīfi, wa-al-ʾindhāra bi-al-tashdīdi, wa-al-tafsīra bi-al-tarqīqi, wa-al-tabshīra bi-al-tawfīqi.

He met threat with sorrow, promise with yearning, admonition with fear, warning with grave concern, explanation with tenderness, and glad tidings with trust in divine enabling.

لِأَنَّهُ كَانَ عَالِمًا بِصِفَاتِ الْمُتَكَلِّمِ، وَاجِدًا ذَوْقَ الْكَلِمِ.

liʾannahu kāna ʿāliman biṣifāti al-mutakallimi, wājidan dhawqa al-kalimi.

For he knew the attributes of the Speaker and tasted the flavor of the words.

فَمِثْلُ هٰذَا الْعَبْدِ أَحْسَنُ النَّاسِ صَوْتًا بِالْقُرْآنِ، كَمَا جَاءَ فِي الْخَبَرِ: أَحْسَنُ النَّاسِ صَوْتًا بِالْقُرْآنِ مَنْ إِذَا قَرَأَ رَأَيْتَ أَنَّهُ يَخْشَى اللَّهَ.

famithlu hādhā al-ʿabdi ʾaḥsanu al-nāsi ṣawtan bi-al-qurʾāni, kamā jāʾa fī al-khabari: ʾaḥsanu al-nāsi ṣawtan bi-al-qurʾāni man ʾidhā qaraʾa raʾayta ʾannahu yakhshā Allāha.

Such a servant has the finest voice among those who recite the Qurʾān, as stated in the report: “The person with the finest voice in the Qurʾān is the one whose recitation makes you see that he fears God.”

وَمِنْ هٰذَا قِيلَ: إِذَا قَرَأْتُمُ الْقُرْآنَ فَابْكُوا، وَإِنْ لَمْ تَبْكُوا فَتَبَاكَوْا.

wamin hādhā qīla: ʾidhā qaraʾtumu al-qurʾāna fa-ibkū, waʾin lam tabkū fatabākaw.

Hence it was said: “When you recite the Qurʾān, weep; and if you cannot weep, strive to weep.”

وَمِثْلُ هٰذَا: إِنَّ الْقُرْآنَ نَزَلَ بِحُزْنٍ، فَإِذَا قَرَأْتُمُوهُ فَتَحَازَنُوا.

wamithlu hādhā: ʾinna al-qurʾāna nazala biḥuznin, faʾidhā qaraʾtumūhu fataḥāzanū.

Similarly: “The Qurʾān descended with solemn sorrow, so when you recite it, assume a state of sorrow.”

أَيْ: إِنَّ الْقُرْآنَ، لِمَا فِيهِ مِنَ التَّهْدِيدِ وَالْوَعِيدِ وَالْوَثَائِقِ وَالْعُهُودِ، يُوجِبُ الْبُكَاءَ وَالْحُزْنَ.

ʾay: ʾinna al-qurʾāna, limā fīhi mina al-tahdīdi wa-al-waʿīdi wa-al-wathāʾiqi wa-al-ʿuhūdi, yūjibu al-bukāʾa wa-al-ḥuzna.

That is, the Qurʾān—with its warnings, threats, binding covenants, and pledges—calls for weeping and sorrow.

فَإِنْ لَمْ تَحْزَنُوا وَجْدًا، وَلَمْ تَبْكُوا نَفْسًا يَقِينًا، فَتَبَاكَوْا وَتَحَازَنُوا لَفْظًا لِأَجْلِ التَّصْدِيقِ وَالْإِقْرَارِ بِهِ.

faʾin lam taḥzanū wajdan, walam tabkū nafsan yaqīnan, fatabākaw wataḥāzanū lafẓan liʾajli al-taṣdīqi wa-al-ʾiqrāri bihi.

If you do not inwardly experience sorrow and your souls do not truly weep with certainty, then outwardly strive to weep and show sorrow as an affirmation and acknowledgment of it.

فَنَدَبَهُمْ إِلَى التَّحَازُنِ فِي التِّلَاوَةِ وَالتَّبَاكِي لِيَجْتَمِعَ هَمُّ الْعَبْدِ فِي الْمَتْلُوِّ، فَيَتَدَبَّرَ الْكَلَامَ، عَسَىٰ أَنْ يَكُونَ قَلْبُهُ بِمَعْنَاهُ.

fanadabahum ʾilā al-taḥāzuni fī al-tilāwati wa-al-tabākī liyajtamiʿa hammu al-ʿabdi fī al-matluwwi, fayatadabbara al-kalāma, ʿasā ʾan yakūna qalbuhu bimaʿnāhu.

They were encouraged to assume sorrow and strive to weep during recitation so that the servant’s concern would gather around what is recited and he would reflect upon the speech; perhaps his heart would then become present with its meaning.

فَيَكُونُ التَّبَاكِي وَالتَّحْزِينُ سَبَبًا لِجَمْعِ هَمِّهِ وَفَرَاغِ قَلْبِهِ.

fayakūnu al-tabākī wa-al-taḥzīnu sababan lijamʿi hammihi wafarāghi qalbihi.

Striving to weep and cultivating sorrow thus become a means of gathering his concern and clearing his heart.

لِأَنَّ الْمُتَبَاكِيَ الصَّادِقَ مُجْتَمِعُ الْهَمِّ فِيمَا يُبْكِيهِ، وَالْحَزِينَ حَاضِرُ الْقَلْبِ مَجْمُوعُ الْفِكْرِ، وَمَشْغُولٌ عَمَّا سِوَىٰ مُبْكِيهِ.

liʾanna al-mutabākiya al-ṣādiqa mujtamiʿu al-hammi fīmā yubkīhi, wa-al-ḥazīna ḥāḍiru al-qalbi majmūʿu al-fikri, wamashghūlun ʿammā siwā mubkīhi.

The sincere person who strives to weep gathers all his concern around what moves him to tears; the sorrowful person has a present heart and concentrated thought, occupied with nothing besides the object of his sorrow.

وَمِنْ ذٰلِكَ مَا رَوَيْنَا عَنِ ابْنِ عَبَّاسٍ: إِذَا قَرَأْتُمْ سَجْدَةَ سُبْحَانَ فَلَا تَعْجَلُوا بِالسُّجُودِ حَتَّىٰ تَبْكُوا.

wamin dhālika mā rawaynā ʿani ibni ʿabbāsin: ʾidhā qaraʾtum sajdata subḥāna falā taʿjalū bi-al-sujūdi ḥattā tabkū.

Among the reports we have related from Ibn ʿAbbās is: “When you recite the prostration verse in the Sūra of Glory by Night, do not hurry to prostrate until you weep.”

فَإِنْ لَمْ تَبْكِ عَيْنُ أَحَدِكُمْ فَلْيَبْكِ قَلْبُهُ؛ فَبُكَاءُ الْقَلْبِ حُزْنُهُ وَخَشْيَتُهُ.

faʾin lam tabki ʿaynu ʾaḥadikum falyabki qalbuhu; fabukāʾu al-qalbi ḥuznuhu wakhashyatuhu.

“If the eye of one of you does not weep, let his heart weep, for the heart’s weeping is its sorrow and reverent fear.”

أَيْ: فَإِنْ لَمْ تَبْكُوا بُكَاءَ الْعُلَمَاءِ عَنِ الْفَهْمِ، فَلْتَحْزَنْ قُلُوبُكُمْ عَلَىٰ فَقْدِ الْبُكَاءِ، وَلْيَخْشَ كَيْفَ لَمْ يُوجَدْ فِيكُمْ وَصْفُ أَهْلِ الْعِلْمِ.

ʾay: faʾin lam tabkū bukāʾa al-ʿulamāʾi ʿani al-fahmi, faltaḥzan qulūbukum ʿalā faqdi al-bukāʾi, walyakhsha kayfa lam yūjad fīkum waṣfu ʾahli al-ʿilmi.

That is: if you do not weep as the people of knowledge weep from understanding, let your hearts grieve over the absence of tears, and let each person fearfully ask why the quality of the people of knowledge is missing in him.

وَقَدْ رَوَيْنَا فِي غَرَائِبِ التَّفْسِيرِ مِنْ مَعْنَىٰ قَوْلِهِ تَعَالَىٰ: ﴿وَإِنَّ مِنَ الْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ الْأَنْهَارُ﴾ [الْبَقَرَةِ: ٧٤]، قَالَ: هِيَ الْعَيْنُ الْكَثِيرَةُ الْبُكَاءِ.

waqad rawaynā fī gharāʾibi al-tafsīri min maʿnā qawlihi taʿālā: “waʾinna mina al-ḥijārati lamā yatafajjaru minhu al-ʾanhāru” (al-baqarati: 74), qāla: hiya al-ʿaynu al-kathīratu al-bukāʾi.

Among the unusual interpretations we have related concerning His words, exalted is He, “Among the stones are those from which rivers burst forth” (Qurʾān 2:74), it is said: this is the eye that weeps abundantly.

﴿وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْمَاءُ﴾ [الْبَقَرَةِ: ٧٤]، قَالَ: هِيَ الْعَيْنُ الْقَلِيلَةُ الْبُكَاءِ.

“waʾinna minhā lamā yashshaqqaqu fayakhruju minhu al-māʾu” (al-baqarati: 74), qāla: hiya al-ʿaynu al-qalīlatu al-bukāʾi.

Regarding “Among them are those that split open and water comes forth” (Qurʾān 2:74), it is said: this is the eye that weeps only a little.

﴿وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ﴾ [الْبَقَرَةِ: ٧٤]، قَالَ: هُوَ بُكَاءُ الْقَلْبِ مِنْ غَيْرِ دُمُوعِ عَيْنٍ.

“waʾinna minhā lamā yahbiṭu min khashyati Allāhi” (al-baqarati: 74), qāla: huwa bukāʾu al-qalbi min ghayri dumūʿi ʿaynin.

Regarding “Among them are those that fall down in awe of God” (Qurʾān 2:74), it is said: this is the heart’s weeping without tears from the eye.

قَالَ ثَابِتٌ الْبُنَانِيُّ: رَأَيْتُ فِي النَّوْمِ كَأَنِّي أَقْرَأُ عَلَىٰ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْقُرْآنَ، فَلَمَّا فَرَغْتُ قَالَ: هٰذِهِ الْقِرَاءَةُ، فَأَيْنَ الْبُكَاءُ؟

qāla thābitun al-bunāniyyu: raʾaytu fī al-nawmi kaʾannī ʾaqraʾu ʿalā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama al-qurʾāna, falammā faraghtu qāla: hādhihi al-qirāʾatu, faʾayna al-bukāʾu?

Thābit al-Bunānī said: “In a dream I saw myself reciting the Qurʾān before the Messenger of God—may God bless him and grant him peace. When I finished, he said, ‘That is the recitation—but where are the tears?’”

وَكَانَ الْحَسَنُ يَقُولُ: وَاللَّهِ، مَا أَصْبَحَ الْيَوْمَ عَبْدٌ يَتْلُو هٰذَا الْقُرْآنَ يُؤْمِنُ بِهِ إِلَّا كَثُرَ حُزْنُهُ، وَقَلَّ فَرَحُهُ، وَكَثُرَ بُكَاؤُهُ، وَقَلَّ ضَحِكُهُ.

wakāna al-ḥasanu yaqūlu: wa-Allāhi mā ʾaṣbaḥa al-yawma ʿabdun yatlū hādhā al-qurʾāna yuʾminu bihi ʾillā kathura ḥuznuhu, waqalla faraḥuhu, wakathura bukāʾuhu, waqalla ḍaḥikuhu.

Al-Ḥasan used to say: “By God, no servant begins his day reciting this Qurʾān and truly believing in it without his sorrow increasing, his joy diminishing, his weeping increasing, and his laughter diminishing.”

وَكَبُرَ نَصَبُهُ وَشُغْلُهُ، وَقَلَّتْ رَاحَتُهُ وَبَطَالَتُهُ.

wakabura naṣabuhu washughluhu, waqallat rāḥatuhu wabaṭālatuhu.

“His weariness and preoccupation grow, while his ease and idleness diminish.”

وَالنَّاسُ فِي التِّلَاوَةِ عَلَىٰ ثَلَاثَةِ مَقَامَاتٍ.

wa-al-nāsu fī al-tilāwati ʿalā thalāthati maqāmātin.

People occupy three stations in recitation.

أَعْلَاهُمْ مَنْ شَهِدَ أَوْصَافَ الْمُتَكَلِّمِ فِي كَلَامِهِ، وَيَعْرِفُ أَخْلَاقَهُ بِمَعَانِي خِطَابِهِ؛ وَهٰذَا مَقَامُ الْعَارِفِينَ مِنَ الْمُقَرَّبِينَ.

ʾaʿlāhum man shahida ʾawṣāfa al-mutakallimi fī kalāmihi, wayaʿrifu ʾakhlāqahu bimaʿānī khiṭābihi; wahādhā maqāmu al-ʿārifīna mina al-muqarrabīna.

The highest are those who witness the attributes of the Speaker in His speech and recognize His qualities through the meanings of His address. This is the station of the knowers among those brought near.

وَمِنْهُمْ مَنْ يَشْهَدُ رَبَّهُ تَعَالَىٰ يُنَاجِيهِ بِأَلْطَافِهِ، وَيُخَاطِبُهُ بِإِنْعَامِهِ وَإِحْسَانِهِ.

waminhum man yashhadu rabbahu taʿālā yunājīhi biʾalṭāfihi, wayukhāṭibuhu biʾinʿāmihi waʾiḥsānihi.

Among them are those who witness their Lord, exalted is He, confiding in them through His subtle favors and addressing them with His grace and beneficence.

فَمَقَامُ هٰذَا الْحَيَاءُ وَالتَّعْظِيمُ، وَحَالُهُ الْإِصْغَاءُ وَالْفَهْمُ؛ وَهٰذَا لِلْأَبْرَارِ مِنْ أَصْحَابِ الْيَمِينِ.

famaqāmu hādhā al-ḥayāʾu wa-al-taʿẓīmu, waḥāluhu al-ʾiṣghāʾu wa-al-fahmu; wahādhā li-al-ʾabrāri min ʾaṣḥābi al-yamīni.

The station of such a person is modesty and reverence, and his state is attentive listening and understanding. This belongs to the righteous among the companions of the right.

وَمِنْهُمْ مَنْ يَرَىٰ أَنَّهُ يُنَاجِي رَبَّهُ عَزَّ وَجَلَّ؛ فَمَقَامُهُ السُّؤَالُ وَالتَّمَلُّقُ، وَحَالُهُ الطَّلَبُ وَالتَّعَلُّقُ.

waminhum man yarā ʾannahu yunājī rabbahu ʿazza wajalla; famaqāmuhu al-suʾālu wa-al-tamalluqu, waḥāluhu al-ṭalabu wa-al-taʿalluqu.

Among them are those who see themselves confiding in their Lord—mighty and majestic. Their station is asking and entreating, and their state is seeking and clinging.

وَهٰذَا لِلْمُعْتَرِفِينَ وَالْمُرِيدِينَ، وَهُمْ مِنْ خُصُوصِ أَصْحَابِ الْيَمِينِ.

wahādhā li-al-muʿtarifīna wa-al-murīdīna, wahum min khuṣūṣi ʾaṣḥābi al-yamīni.

This belongs to those who acknowledge their shortcomings and to the aspirants, who form a select group among the companions of the right.

وَيَنْبَغِي لِلْعَبْدِ أَنْ يَشْهَدَ فِي التِّلَاوَةِ أَنَّ مَوْلَاهُ يُخَاطِبُهُ بِالْكَلَامِ؛ لِأَنَّهُ سُبْحَانَهُ مُتَكَلِّمٌ بِكَلَامِ نَفْسِهِ، وَلَيْسَ لِلْعَبْدِ فِي كَلَامِهِ كَلَامٌ.

wayanbaghī li-al-ʿabdi ʾan yashhada fī al-tilāwati ʾanna mawlāhu yukhāṭibuhu bi-al-kalāmi; liʾannahu subḥānahu mutakallimun bikalāmi nafsihi, walaysa li-al-ʿabdi fī kalāmihi kalāmun.

During recitation, the servant should witness that his Master addresses him through the speech; for God—glory be to Him—speaks with His own speech, and the servant has no speech within His speech.

إِنَّمَا جَعَلَ لَهُ حَرَكَةَ اللِّسَانِ بِوَصْفِهِ، وَتَيْسِيرَ الذِّكْرِ بِلِسَانِهِ بِحُكْمِ رَبِّهِ عَزَّ وَجَلَّ، حَدًّا لِلْعَبْدِ وَمَكَانًا لَهُ.

ʾinnamā jaʿala lahu ḥarakata al-lisāni biwaṣfihi, wataysīra al-dhikri bilisānihi biḥukmi rabbihi ʿazza wajalla, ḥaddan li-al-ʿabdi wamakānan lahu.

He has merely been given the movement of the tongue to articulate it, and remembrance has been made easy upon his tongue by the decree of his Lord—mighty and majestic—as the servant’s limit and assigned place.

كَمَا كَانَتِ الشَّجَرَةُ وِجْهَةً لِمُوسَىٰ عَلَيْهِ السَّلَامُ، وَكَلِمَةُ اللَّهِ عَزَّ وَجَلَّ مِنْهَا.

kamā kānati al-shajaratu wijhatan limūsā ʿalayhi al-salāmu, wakalimatu Allāhi ʿazza wajalla minhā.

In the same way, the tree served as a direction for Moses—peace be upon him—while God’s word—mighty and majestic—came from it.

وَيُقَالُ: إِنَّ كُلَّ حَرْفٍ مِنْ كَلَامِ اللَّهِ عَزَّ وَجَلَّ فِي اللَّوْحِ الْمَحْفُوظِ أَعْظَمُ مِنْ جَبَلِ قَافٍ.

wayuqālu: ʾinna kulla ḥarfin min kalāmi Allāhi ʿazza wajalla fī al-lawḥi al-maḥfūẓi ʾaʿẓamu min jabali qāfin.

It is said that every letter of God’s speech—mighty and majestic—in the Preserved Tablet is greater than Mount Qāf.

وَإِنَّ الْمَلَائِكَةَ لَوِ اجْتَمَعَتْ عَلَى الْحَرْفِ الْوَاحِدِ أَنْ تَتْلُوَهُ مَا أَطَاقُوهُ، حَتَّىٰ يَأْتِيَ إِسْرَافِيلُ، وَهُوَ مَلَكُ اللَّوْحِ الْمَحْفُوظِ.

waʾinna al-malāʾikata lawi jtamaʿat ʿalā al-ḥarfi al-wāḥidi ʾan tatluwahu mā ʾaṭāqūhu, ḥattā yaʾtiya ʾisrāfīlu, wahuwa malaku al-lawḥi al-maḥfūẓi.

If all the angels gathered to recite a single letter, they would be unable to bear it until Isrāfīl—the angel of the Preserved Tablet—came.

فَيَرْفَعُهُ فَيُقِلُّهُ بِإِذْنِ اللَّهِ عَزَّ وَجَلَّ وَرَحْمَتِهِ؛ إِذْ كَانَ اللَّهُ تَعَالَىٰ أَطَاقَهُ ذٰلِكَ لِمَا اسْتَعْمَلَهُ بِهِ.

fayarfaʿuhu fayuqilluhu biʾidhni Allāhi ʿazza wajalla waraḥmatihi; ʾidh kāna Allāhu taʿālā ʾaṭāqahu dhālika limā istaʿmalahu bihi.

He raises and bears it by the permission and mercy of God—mighty and majestic—for God, exalted is He, has enabled him to bear it because of the service to which He appointed him.

وَقَالَ جَعْفَرُ بْنُ مُحَمَّدٍ الصَّادِقُ: وَاللَّهِ، لَقَدْ تَجَلَّى اللَّهُ عَزَّ وَجَلَّ لِخَلْقِهِ فِي كَلَامِهِ، وَلٰكِنْ لَا يُبْصِرُونَ.

waqāla jaʿfaru bnu muḥammadin al-ṣādiqu: wa-Allāhi laqad tajallā Allāhu ʿazza wajalla likhalqihi fī kalāmihi, walākin lā yubṣirūna.

Jaʿfar ibn Muḥammad al-Ṣādiq said: “By God, God—mighty and majestic—has disclosed Himself to His creation in His speech, but they do not see.”

وَقَالَ أَيْضًا، وَقَدْ سَأَلُوهُ عَنْ شَيْءٍ لَحِقَهُ فِي الصَّلَاةِ حَتَّىٰ خَرَّ مَغْشِيًّا عَلَيْهِ، فَلَمَّا سُرِّيَ عَنْهُ قِيلَ لَهُ فِي ذٰلِكَ.

waqāla ʾayḍan, waqad saʾalūhu ʿan shayʾin laḥiqahu fī al-ṣalāti ḥattā kharra maghshiyyan ʿalayhi, falammā surriya ʿanhu qīla lahu fī dhālika.

He also spoke when they asked him about something that had overtaken him in prayer until he fell unconscious. Once he recovered, he was questioned about it.

فَقَالَ: مَا زِلْتُ أُرَدِّدُ الْآيَةَ عَلَىٰ قَلْبِي حَتَّىٰ سَمِعْتُهَا مِنَ الْمُتَكَلِّمِ بِهَا، فَلَمْ يَثْبُتْ جِسْمِي لِمُعَايَنَةِ قُدْرَتِهِ تَعَالَىٰ.

faqāla: mā ziltu ʾuraddidu al-ʾāyata ʿalā qalbī ḥattā samiʿtuhā mina al-mutakallimi bihā, falam yathbut jismī limuʿāyanati qudratihi taʿālā.

He replied: “I continued repeating the verse to my heart until I heard it from the One who spoke it. My body could not remain firm before witnessing His power, exalted is He.”

وَكَذٰلِكَ الْخُصُوصُ يُرَدِّدُونَ الْآيَةَ بِقُلُوبِهِمْ عَلَىٰ قُلُوبِهِمْ، وَيَتَحَقَّقُونَ بِهَا فِي مُشَاهَدَتِهِمْ بِمَدَدٍ مِنْ شَهِيدِهِمْ وَسَيِّدِهِمْ.

wakadhālika al-khuṣūṣu yuraddidūna al-ʾāyata biqulūbihim ʿalā qulūbihim, wayataḥaqqaqūna bihā fī mushāhadatihim bimadadin min shahīdihim wasayyidihim.

Likewise, the elect repeat the verse with their hearts to their hearts and become realized in it through their witnessing, sustained by their Witness and Master.

حَتَّىٰ يَسْتَغْرِقَهُمُ الْفَهْمُ فَيَغْرَقُونَ فِي بَحْرِ الْعِلْمِ.

ḥattā yastaghriqahumu al-fahmu fayaghraqūna fī baḥri al-ʿilmi.

Understanding overwhelms them until they drown in the ocean of knowledge.

فَإِنْ قَصُرَتْ مُشَاهَدَةُ التَّالِي عَنْ هٰذَا الْمَقَامِ، فَلْيَشْهَدْ أَنَّهُ يُنَاجِيهِ بِكَلَامِهِ وَيَتَمَلَّقُهُ بِمُنَاجَاتِهِ.

faʾin qaṣurat mushāhadatu al-tālī ʿan hādhā al-maqāmi, falyashhad ʾannahu yunājīhi bikalāmihi wayatamallaquhu bimunājātihi.

If the reciter’s witnessing falls short of this station, let him witness that he confides in God through His speech and entreats Him through intimate discourse.

فَإِنَّ اللَّهَ عَزَّ وَجَلَّ إِنَّمَا خَاطَبَهُ بِلِسَانِهِ وَكَلَّمَهُ بِحَرَكَتِهِ وَصَوْتِهِ؛ لِيَفْهَمَ عَنْهُ بِعِلْمِهِ الَّذِي جَعَلَ لَهُ، وَيَعْقِلَ عَنْهُ بِفَهْمِهِ الَّذِي قَسَمَ لَهُ، حِكْمَةً مِنْهُ وَرَحْمَةً.

faʾinna Allāha ʿazza wajalla ʾinnamā khāṭabahu bilisānihi wakallamahu biḥarakatihi waṣawtihi; liyafhama ʿanhu biʿilmihi al-ladhī jaʿala lahu, wayaʿqila ʿanhu bifahmihi al-ladhī qasama lahu, ḥikmatan minhu waraḥmatan.

God—mighty and majestic—addresses him by means of his tongue and speaks to him through his movement and voice so that he may understand from God through the knowledge given him and comprehend from Him through the understanding allotted to him, as wisdom and mercy from God.

إِذْ لَوْ تَكَلَّمَ الْجَبَّارُ عَزَّ وَجَلَّ بِوَصْفِهِ الَّذِي يُدْرِكُهُ سَمْعُهُ، لَمَا ثَبَتَ لِلْكَلَامِ عَرْشٌ وَلَا ثَرًى.

ʾidh law takallama al-jabbāru ʿazza wajalla biwaṣfihi al-ladhī yudrikuhu samʿuhu, lamā thabata li-al-kalāmi ʿarshun walā tharan.

Had the Compeller—mighty and majestic—spoken in the mode by which His own hearing comprehends Him, neither Throne nor earth could have withstood the speech.

لِتَلَاشِي مَا بَيْنَهُمَا مِنْ عَظَمَةِ سُلْطَانِهِ وَسُبُحَاتِ أَنْوَارِهِ.

litalāshī mā baynahumā min ʿaẓamati sulṭānihi wasubuḥāti ʾanwārihi.

Everything between them would vanish before the greatness of His sovereignty and the splendors of His lights.

فَحَجَبَ ذٰلِكَ فِي غَيْبِ عِلْمِهِ عَنِ الْعُقُولِ، وَسَتَرَ بِصُنْعِ قُدْرَتِهِ عَنِ الْقُلُوبِ.

faḥajaba dhālika fī ghaybi ʿilmihi ʿani al-ʿuqūli, wasatara biṣunʿi qudratihi ʿani al-qulūbi.

He therefore veiled this within the unseen of His knowledge from human minds and concealed it from hearts through the working of His power.

وَأَظْهَرَ لِلْقُلُوبِ عُلُومَ عُقُولِهَا، وَأَشْهَدَ لِلْعُقُولِ عُرْفَ مَعْقُولِهَا بِلُطْفِهِ وَحَنَانِهِ وَرَحْمَتِهِ وَإِحْسَانِهِ.

waʾaẓhara li-al-qulūbi ʿulūma ʿuqūlihā, waʾashhada li-al-ʿuqūli ʿurfa maʿqūlihā biluṭfihi waḥanānihi waraḥmatihi waʾiḥsānihi.

Through His subtlety, tenderness, mercy, and beneficence, He disclosed to hearts the knowledges their minds could bear and allowed minds to witness what they were capable of knowing.

وَبَلَغَنَا فِي الْأَخْبَارِ السَّالِفَةِ أَنَّ وَلِيًّا مِنْ أَوْلِيَاءِ اللَّهِ عَزَّ وَجَلَّ مِنَ الصِّدِّيقِينَ ابْتَعَثَهُ فِي الْفَتْرَةِ إِلَىٰ مَلِكٍ مِنَ الْجَبَابِرَةِ، يَدْعُو إِلَى التَّوْحِيدِ وَإِلَىٰ شَرِيعَةِ الْأَنْبِيَاءِ.

wabalaghanā fī al-ʾakhbāri al-sālifati ʾanna waliyyan min ʾawliyāʾi Allāhi ʿazza wajalla mina al-ṣiddīqīna ibtaʿathahu fī al-fatrati ʾilā malikin mina al-jabābirati, yadʿū ʾilā al-tawḥīdi waʾilā sharīʿati al-ʾanbiyāʾi.

We have learned from ancient reports that, during an interval between prophetic missions, God—mighty and majestic—sent one of His saintly affirmers of truth to a tyrannical king to call him to divine unity and the way of the prophets.

فَسَأَلَهُ الْمَلِكُ عَنْ أَشْيَاءَ مِنْ مَعَانِي التَّوْحِيدِ، فَجَعَلَ الصِّدِّيقُ يُجِيبُهُ عَنْهَا بِمَا يَقْرُبُ مِنْ فَهْمِهِ وَيُدْرِكُهُ عَقْلُهُ مِنْ ضُرُوبِ الْأَمْثَالِ الَّتِي يَسْتَعْمِلُهَا النَّاسُ بَيْنَهُمْ وَيَتَعَارَفُونَهَا عِنْدَهُمْ.

fasaʾalahu al-maliku ʿan ʾashyāʾa min maʿānī al-tawḥīdi, fajaʿala al-ṣiddīqu yujībuhu ʿanhā bimā yaqrubu min fahmihi wayudrikuhu ʿaqluhu min ḍurūbi al-ʾamthāli al-latī yastaʿmiluhā al-nāsu baynahum wayataʿārafūnahā ʿindahum.

The king asked him about aspects of divine unity. The affirmer of truth answered him in terms close to his understanding and within the reach of his reason, using the kinds of analogies that people use among themselves and recognize in their dealings.

إِلَىٰ أَنْ قَالَ لَهُ الْمَلِكُ: أَفَرَأَيْتَ مَا تَأْتِي بِهِ الْأَنْبِيَاءُ، إِذَا ادَّعَيْتَ أَنَّهُ لَيْسَ بِكَلَامِ النَّاسِ وَلَا رَأْيِهِمْ، أَمِنْ كَلَامِ اللَّهِ هُوَ؟ قَالَ الْحَكِيمُ: نَعَمْ.

ʾilā ʾan qāla lahu al-maliku: ʾafaraʾayta mā taʾtī bihi al-ʾanbiyāʾu, ʾidhā iddaʿayta ʾannahu laysa bikalāmi al-nāsi walā raʾyihim, ʾamin kalāmi Allāhi huwa? qāla al-ḥakīmu: naʿam.

At length the king asked: “Consider what the prophets bring. Since you claim it is neither human speech nor human opinion, is it the speech of God?” The sage replied, “Yes.”

قَالَ الْمَلِكُ: فَكَيْفَ يُطِيقُ النَّاسُ حَمْلَهُ؟

qāla al-maliku: fakayfa yuṭīqu al-nāsu ḥamlahu?

The king asked, “How, then, can people bear it?”

قَالَ الصِّدِّيقُ: إِنَّا رَأَيْنَا النَّاسَ لَمَّا أَرَادُوا أَنْ يُفْهِمُوا بَعْضَ الدَّوَابِّ وَالطَّيْرِ مَا يُرِيدُونَ مِنْ تَقْدِيمِهَا وَتَأْخِيرِهَا وَإِقْبَالِهَا وَإِدْبَارِهَا، لَمْ يَجِدُوا الدَّوَابَّ وَالطَّيْرَ تَحْمِلُ كَلَامَهُمْ.

qāla al-ṣiddīqu: ʾinnā raʾaynā al-nāsa lammā ʾarādū ʾan yufhimū baʿḍa al-dawābbi wa-al-ṭayri mā yurīdūna min taqdīmihā wataʾkhīrihā waʾiqbālihā waʾidbārihā, lam yajidū al-dawābba wa-al-ṭayra taḥmilu kalāmahum.

The affirmer of truth said: “We have seen that when people wish to make animals and birds understand that they should move forward or back, approach or turn away, they find that the creatures cannot bear human speech.”

فَوَضَعُوا لَهَا مِنَ النَّقْرِ وَالصَّفِيرِ وَالزَّجْرِ مَا عَرَفُوا أَنَّهَا تُطِيقُ حَمْلَهُ.

fawaḍaʿū lahā mina al-naqri wa-al-ṣafīri wa-al-zajri mā ʿarafū ʾannahā tuṭīqu ḥamlahu.

“They therefore devise taps, whistles, and cries that they know the creatures can bear.”

فَكَذٰلِكَ النَّاسُ يَعْجِزُونَ أَنْ يَحْمِلُوا كَلَامَ اللَّهِ كَكُنْهِهِ بِكَمَالِهِ وَصِفَتِهِ.

fakadhālika al-nāsu yaʿjizūna ʾan yaḥmilū kalāma Allāhi kakunhihi bikamālihi waṣifatihi.

“Likewise, human beings are unable to bear the speech of God in its true essence, perfection, and attribute.”

فَصَارُوا بِمَا تَرَاجَعُوا بَيْنَهُمْ مِنَ الْأَصْوَاتِ الَّتِي سَمِعُوا بِهَا الْحِكْمَةَ، كَصَوْتِ الزَّجْرِ وَالنَّقْرِ الَّذِي سَمِعَتْ بِهِ الدَّوَابُّ مِنَ النَّاسِ.

faṣārū bimā tarājaʿū baynahum mina al-ʾaṣwāti al-latī samiʿū bihā al-ḥikmata, kaṣawti al-zajri wa-al-naqri al-ladhī samiʿat bihi al-dawābbu mina al-nāsi.

“The sounds people exchange among themselves, through which they hear wisdom, thus become like the cries and taps through which animals hear people.”

وَلَمْ يَمْنَعْ ذٰلِكَ مَعَانِيَ الْحِكْمَةِ الْمَخْبُوءَةَ فِي تِلْكَ الْأَصْوَاتِ مِنْ أَنْ شَرُفَ الْكَلَامُ بِشَرَفِهَا وَعَظُمَ بِتَعْظِيمِهَا.

walam yamnaʿ dhālika maʿāniya al-ḥikmati al-makhbūʾata fī tilka al-ʾaṣwāti min ʾan sharufa al-kalāmu bisharafihā waʿaẓuma bitaʿẓīmihā.

“Yet this does not prevent the meanings of wisdom hidden within those sounds from ennobling the speech with their nobility and magnifying it with their greatness.”

فَكَانَ الصَّوْتُ لِلْحِكْمَةِ جَسَدًا وَمَسْكَنًا، وَالْحِكْمَةُ لِلصَّوْتِ نَفْسًا وَرُوحًا.

fakāna al-ṣawtu li-al-ḥikmati jasadan wamaskanan, wa-al-ḥikmatu li-al-ṣawti nafsan warūḥan.

“Sound is the body and dwelling of wisdom, while wisdom is the soul and spirit of sound.”

فَكَمَا أَنَّ أَجْسَادَ الْبَشَرِ تُكْرَمُ وَتَعِزُّ لِمَكَانِ الرُّوحِ الَّتِي فِيهَا، فَكَذٰلِكَ أَصْوَاتُ الْكَلَامِ تَشْرُفُ وَتُكْرَمُ لِلْحِكْمَةِ الَّتِي فِيهَا.

fakamā ʾanna ʾajsāda al-bashari tukramu wataʿizzu limakāni al-rūḥi al-latī fīhā, fakadhālika ʾaṣwātu al-kalāmi tashrufu watukramu li-al-ḥikmati al-latī fīhā.

“Just as human bodies are honored and esteemed because of the spirit within them, the sounds of speech are honored and ennobled because of the wisdom within them.”

وَالْكَلَامُ عَلِيُّ الْمَنْزِلَةِ رَفِيعُ الدَّرَجَةِ، قَاهِرُ السُّلْطَانِ، نَافِذُ الْحُكْمِ فِي الْحَقِّ وَالْبَاطِلِ، وَهُوَ الْقَاضِي الْعَادِلُ وَالشَّاهِدُ الْمُرْتَضَىٰ، يَأْمُرُ وَيَنْهَىٰ.

wa-al-kalāmu ʿaliyyu al-manzilati rafīʿu al-darajati, qāhiru al-sulṭāni, nāfidhu al-ḥukmi fī al-ḥaqqi wa-al-bāṭili, wahuwa al-qāḍī al-ʿādilu wa-al-shāhidu al-murtaḍā, yaʾmuru wayanhā.

“Speech occupies a lofty rank and elevated degree; it possesses compelling authority and effective judgment over truth and falsehood. It is the just judge and approved witness: it commands and forbids.”

وَلَا طَاقَةَ لِلْبَاطِلِ أَنْ يَقُومَ قُدَّامَ كَلَامِ الْحِكْمَةِ، كَمَا لَا يَسْتَطِيعُ الظِّلُّ أَنْ يَقُومَ قُدَّامَ شُعَاعِ الشَّمْسِ.

walā ṭāqata li-al-bāṭili ʾan yaqūma quddāma kalāmi al-ḥikmati, kamā lā yastaṭīʿu al-ẓillu ʾan yaqūma quddāma shuʿāʿi al-shamsi.

“Falsehood cannot stand before the speech of wisdom, just as shadow cannot stand before a ray of sunlight.”

وَلَا طَاقَةَ لِلْبَشَرِ أَنْ يَنْفُذُوا غَوْرَ الْحِكْمَةِ، كَمَا لَا طَاقَةَ لَهُمْ أَنْ يَنْفُذُوا بِأَبْصَارِهِمْ ضَوْءَ عَيْنِ الشَّمْسِ.

walā ṭāqata li-al-bashari ʾan yanfudhū ghawra al-ḥikmati, kamā lā ṭāqata lahum ʾan yanfudhū biʾabṣārihim ḍawʾa ʿayni al-shamsi.

“Human beings cannot penetrate the depth of wisdom, just as their sight cannot penetrate the very light of the sun.”

وَلٰكِنَّهُمْ يَنَالُونَ مِنْ شُعَاعِ الشَّمْسِ مَا تَحْيَا بِهِ أَبْصَارُهُمْ وَيَسْتَدِلُّونَ بِهِ عَلَىٰ حَوَائِجِهِمْ.

walākinnahum yanālūna min shuʿāʿi al-shamsi mā taḥyā bihi ʾabṣāruhum wayastadillūna bihi ʿalā ḥawāʾijihim.

“Yet they receive enough of the sun’s radiance to give life to their sight and guide them to what they need.”

فَالْكَلَامُ كَالْمَلِكِ الْمَحْجُوبِ الْغَائِبِ وَجْهُهُ، الشَّاهِدِ أَمْرُهُ؛ كَالشَّمْسِ الْغَزِيرَةِ الظَّاهِرَةِ مَكْنُونٍ عُنْصُرُهَا، وَكَالنُّجُومِ الزَّاهِرَةِ الَّتِي قَدْ يَهْتَدِي بِهَا مَنْ لَا يَقَعُ عَلَىٰ سِرِّهَا.

fa-al-kalāmu ka-al-maliki al-maḥjūbi al-ghāʾibi wajhuhu, al-shāhidi ʾamruhu; ka-al-shamsi al-ghazīrati al-ẓāhirati maknūnin ʿunṣuruhā, waka-al-nujūmi al-zāhirati al-latī qad yahtadī bihā man lā yaqaʿu ʿalā sirrihā.

“Speech is like a veiled king whose face is absent but whose command is present; like the abundant, visible sun whose substance is hidden; and like brilliant stars by which one may find direction without grasping their secret.”

فَالْكَلَامُ أَعْظَمُ وَأَشْرَفُ مِنْ ذٰلِكَ؛ هُوَ مِفْتَاحُ الْخَزَائِنِ النَّفِيسَةِ، وَبَابُ الْمَنَازِلِ الْعَالِيَةِ، وَمَرَاقِي الدَّرَجَاتِ الشَّرِيفَةِ.

fa-al-kalāmu ʾaʿẓamu waʾashrafu min dhālika; huwa miftāḥu al-khazāʾini al-nafīsati, wabābu al-manāzili al-ʿāliyati, wamarāqī al-darajāti al-sharīfati.

“Speech is greater and nobler still. It is the key to precious treasures, the gate to lofty dwellings, and the stairway to noble degrees.”

وَشَرَابُ الْحَيَاةِ الَّذِي مَنْ شَرِبَ مِنْهُ لَمْ يَمُتْ، وَدَوَاءُ الْأَسْقَامِ الَّذِي مَنْ سُقِيَ مِنْهُ لَمْ يَسْقَمْ.

washarābu al-ḥayāti al-ladhī man shariba minhu lam yamut, wadawāʾu al-ʾasqāmi al-ladhī man suqiya minhu lam yasqam.

“It is the drink of life from which whoever drinks will never die, and the medicine of illnesses by which whoever is treated will not fall sick.”

إِذَا لَبِسَهُ مَنْ لَمْ يَتَسَلَّحْ بِهِ أَبْدَىٰ عَوْرَتَهُ، وَإِذَا تَسَلَّحَ بِهِ غَيْرُ أَهْلِهِ لَمْ يَخْرُجْ إِلَّا مِنْهُمْ.

ʾidhā labisahu man lam yatasallaḥ bihi ʾabdā ʿawratahu, waʾidhā tasallaḥa bihi ghayru ʾahlihi lam yakhruj ʾillā minhum.

“If someone wears it without arming himself with it, it exposes his nakedness; and if someone outside its people arms himself with it, he emerges only as one of them.”

نَقَلْتُ هٰذَا نَقْلًا مِنْ كَلَامِ الصِّدِّيقِ الْحَكِيمِ الَّذِي خَاطَبَ بِهِ الْمَلِكَ، فَاسْتَجَابَ لَهُ بِإِذْنِ اللَّهِ عَزَّ وَجَلَّ.

naqaltu hādhā naqlan min kalāmi al-ṣiddīqi al-ḥakīmi al-ladhī khāṭaba bihi al-malika, fa-istajāba lahu biʾidhni Allāhi ʿazza wajalla.

I have transmitted this from the words with which the wise affirmer addressed the king, and the king responded to him by the permission of God—mighty and majestic.

فَهٰذَا وَصْفُ كَلَامِ اللَّهِ عَزَّ وَجَلَّ الَّذِي جَعَلَهُ اللَّهُ لَنَا آيَةً وَعِبْرَةً، وَنِعْمَةً عَلَيْنَا وَرَحْمَةً.

fahādhā waṣfu kalāmi Allāhi ʿazza wajalla al-ladhī jaʿalahu Allāhu lanā ʾāyatan waʿibratan, waniʿmatan ʿalaynā waraḥmatan.

This describes the speech of God—mighty and majestic—which God has made for us a sign and lesson, a blessing upon us and a mercy.

فَانْظُرْ إِلَى الْحَكِيمِ كَيْفَ جَعَلَ عُقُولَ الْبَشَرِ فِي فَهْمِ كَلَامِ اللَّهِ الْعَظِيمِ بِمَنْزِلَةِ فَهْمِ الْبَهَائِمِ وَالطَّيْرِ بِالنَّقْرِ وَالصَّفِيرِ إِلَىٰ عُقُولِ الْبَشَرِ.

fa-unẓur ʾilā al-ḥakīmi kayfa jaʿala ʿuqūla al-bashari fī fahmi kalāmi Allāhi al-ʿaẓīmi bimanzilati fahmi al-bahāʾimi wa-al-ṭayri bi-al-naqri wa-al-ṣafīri ʾilā ʿuqūli al-bashari.

Observe how the sage compared human minds receiving the magnificent speech of God to animals and birds understanding taps and whistles from human minds.

وَجَعَلَ النَّقْرَ وَالصَّفِيرَ وَالْإِفْهَامَ مِنَ النَّاسِ لِلْأَنْعَامِ وَالْهَوَامِّ مَثَلًا لِمَا أَفْهَمَ اللَّهُ تَعَالَىٰ بِهِ الْأَنَامَ مِنْ مَعَانِي كَلَامِهِ الْجَلِيلِ بِمَا أَلْهَمَ بِهِ مِنَ الْكَلَامِ.

wajaʿala al-naqra wa-al-ṣafīra wa-al-ʾifhāma mina al-nāsi li-al-ʾanʿāmi wa-al-hawāmmi mathalan limā ʾafhama Allāhu taʿālā bihi al-ʾanāma min maʿānī kalāmihi al-jalīli bimā ʾalhama bihi mina al-kalāmi.

He made the taps, whistles, and signs by which people communicate with beasts and creatures an analogy for the inspired speech through which God, exalted is He, gives humanity an understanding of the meanings of His majestic speech.

﴿إِنَّ رَبِّي لَطِيفٌ لِمَا يَشَاءُ إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ﴾ [يُوسُفَ: ١٠٠].

“ʾinna rabbī laṭīfun limā yashāʾu ʾinnahu huwa al-ʿalīmu al-ḥakīmu” (yūsufa: 100).

“Truly, my Lord is subtle in bringing about what He wills. He is the All-Knowing, the All-Wise” (Qurʾān 12:100).

فَهٰذِهِ قُدْرَةٌ لَطِيفَةٌ مِنْ قُدْرَتِهِ الَّتِي لَا تَتَنَاهَىٰ، وَحِكْمَةٌ مُحْكَمَةٌ مِنْ حِكَمِهِ الَّتِي لَا تُضَاهَىٰ؛ إِنَّهُ حَكِيمٌ عَلِيمٌ.

fahādhihi qudratun laṭīfatun min qudratihi al-latī lā tatanāhā, waḥikmatun muḥkamatun min ḥikamihi al-latī lā tuḍāhā; ʾinnahu ḥakīmun ʿalīmun.

This is a subtle power from His limitless power and a perfectly fashioned wisdom from His incomparable wisdoms. Truly, He is Wise and Knowing.

ثُمَّ لِيَشْهَدِ الْعَبْدُ أَنَّهُ مَقْصُودٌ بِجَمِيعِ الْقُرْآنِ مِنْ فَاتِحَتِهِ إِلَىٰ خَاتِمَتِهِ، مُرَادٌ مَعْنِيٌّ بِهِ.

thumma liyashhadi al-ʿabdu ʾannahu maqṣūdun bijamīʿi al-qurʾāni min fātiḥatihi ʾilā khātimatihi, murādun maʿniyyun bihi.

Then let the servant witness that the entire Qurʾān—from its opening to its conclusion—is addressed and directed to him.

لَهُ ضُرِبَتِ الْأَمْثَالُ بِهِ، وَفِيهِ جَمِيعُ ذِكْرِهِ وَأَوْصَافِهِ.

lahu ḍuribati al-ʾamthālu bihi, wafīhi jamīʿu dhikrihi waʾawṣāfihi.

The parables within it are coined for him, and it contains every mention and description pertaining to him.

لِأَنَّ اللَّهَ سُبْحَانَهُ وَتَعَالَىٰ لَمَّا تَكَلَّمَ بِهٰذَا الْكَلَامِ وَخَاطَبَ بِهِ الْمُؤْمِنِينَ، كَانَ هُوَ وَاجِدَهُمْ وَكَانَ حَاضِرًا مَعَهُمْ.

liʾanna Allāha subḥānahu wataʿālā lammā takallama bihādhā al-kalāmi wakhāṭaba bihi al-muʾminīna, kāna huwa wājidahum wakāna ḥāḍiran maʿahum.

For when God—glory and exaltation be to Him—spoke this speech and addressed the believers through it, He knew and found them and was present with them.

وَقَدْ سَوَّى اللَّهُ عَزَّ وَجَلَّ بَيْنَ الْمُؤْمِنِينَ فِي تَنْزِيلِ الْقُرْآنِ عَلَيْهِمْ وَبَيْنَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِمَعْنًى مِنَ الْمَعَانِي.

waqad sawwā Allāhu ʿazza wajalla bayna al-muʾminīna fī tanzīli al-qurʾāni ʿalayhim wabayna al-nabiyyi ṣallā Allāhu ʿalayhi wasallama bimaʿnan mina al-maʿānī.

In one respect, God—mighty and majestic—placed the believers alongside the Prophet—may God bless him and grant him peace—in speaking of the Qurʾān as sent down to them.

فَقَالَ: ﴿وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ وَمَا أَنْزَلَ عَلَيْكُمْ مِنَ الْكِتَابِ وَالْحِكْمَةِ يَعِظُكُمْ بِهِ﴾ [الْبَقَرَةِ: ٢٣١].

faqāla: “wa-udhkurū niʿmata Allāhi ʿalaykum wamā ʾanzala ʿalaykum mina al-kitābi wa-al-ḥikmati yaʿiẓukum bihi” (al-baqarati: 231).

He said: “Remember God’s blessing upon you and what He has sent down to you of the Book and wisdom, by which He admonishes you” (Qurʾān 2:231).

كَمَا قَالَ: ﴿لَقَدْ أَنْزَلْنَا إِلَيْكُمْ كِتَابًا فِيهِ ذِكْرُكُمْ﴾ [الْأَنْبِيَاءِ: ١٠].

kamā qāla: “laqad ʾanzalnā ʾilaykum kitāban fīhi dhikrukum” (al-ʾanbiyāʾi: 10).

And He said: “We have sent down to you a Book in which is your remembrance” (Qurʾān 21:10).

وَكَذٰلِكَ قَالَ: ﴿وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ﴾ [النَّحْلِ: ٤٤].

wakadhālika qāla: “waʾanzalnā ʾilayka al-dhikra litubayyina li-al-nāsi mā nuzzila ʾilayhim walaʿallahum yatafakkarūna” (al-naḥli: 44).

Likewise He said: “We sent down the Reminder to you so that you might make clear to people what has been sent down to them, and so that they might reflect” (Qurʾān 16:44).

وَقَالَ: ﴿كَذٰلِكَ يَضْرِبُ اللَّهُ لِلنَّاسِ أَمْثَالَهُمْ﴾ [مُحَمَّدٍ: ٣]، يَعْنِي: صِفَاتِهِمْ.

waqāla: “kadhālika yaḍribu Allāhu li-al-nāsi ʾamthālahum” (muḥammadin: 3), yaʿnī: ṣifātihim.

And He said: “Thus does God set forth for people their likenesses” (Qurʾān 47:3), meaning their qualities.

وَقَالَ: ﴿وَلَقَدْ أَنْزَلْنَا إِلَيْكُمْ آيَاتٍ مُبَيِّنَاتٍ﴾ [النُّورِ: ٣٤]، كَمَا قَالَ: ﴿وَلَقَدْ أَنْزَلْنَا إِلَيْكَ آيَاتٍ بَيِّنَاتٍ﴾ [الْبَقَرَةِ: ٩٩].

waqāla: “walaqad ʾanzalnā ʾilaykum ʾāyātin mubayyinātin” (al-nūri: 34), kamā qāla: “walaqad ʾanzalnā ʾilayka ʾāyātin bayyinātin” (al-baqarati: 99).

He said: “We have sent down to you clarifying signs” (Qurʾān 24:34), just as He said: “We have sent down to you clear signs” (Qurʾān 2:99).

وَقَالَ عَزَّ وَجَلَّ: ﴿وَاتَّبِعْ مَا يُوحَىٰ إِلَيْكَ وَاصْبِرْ﴾ [يُونُسَ: ١٠٩]، ثُمَّ قَالَ: ﴿اتَّبِعُوا مَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ﴾ [الْأَعْرَافِ: ٣].

waqāla ʿazza wajalla: “wa-ittabiʿ mā yūḥā ʾilayka wa-iṣbir” (yūnusa: 109), thumma qāla: “ittabiʿū mā ʾunzila ʾilaykum min rabbikum” (al-ʾaʿrāfi: 3).

God—mighty and majestic—said: “Follow what is revealed to you and be patient” (Qurʾān 10:109), then said: “Follow what has been sent down to you from your Lord” (Qurʾān 7:3).

وَقَالَ: ﴿فَاسْتَقِمْ كَمَا أُمِرْتَ وَمَنْ تَابَ مَعَكَ﴾ [هُودٍ: ١١٢].

waqāla: “fa-istaqim kamā ʾumirta waman tāba maʿaka” (hūdin: 112).

And He said: “Be upright as you have been commanded, along with those who turn in repentance with you” (Qurʾān 11:112).

غَيْرَ أَنَّهُ سُبْحَانَهُ عَمَّ الْجُمْلَةَ بِالْبَصَائِرِ وَالْبَيَانِ، وَخَصَّ بِالْهُدَىٰ وَالرَّحْمَةِ أُولِي التُّقَىٰ وَالْإِيمَانِ.

ghayra ʾannahu subḥānahu ʿamma al-jumlata bi-al-baṣāʾiri wa-al-bayāni, wakhaṣṣa bi-al-hudā wa-al-raḥmati ʾulī al-tuqā wa-al-ʾīmāni.

Yet He—glory be to Him—made insight and clarification general, while reserving guidance and mercy for the people of reverence and faith.

فَمِنْ ذٰلِكَ قَوْلُهُ عَزَّ وَجَلَّ: ﴿هٰذَا بَصَائِرُ لِلنَّاسِ وَهُدًى وَرَحْمَةٌ لِقَوْمٍ يُوقِنُونَ﴾ [الْجَاثِيَةِ: ٢٠].

famin dhālika qawluhu ʿazza wajalla: “hādhā baṣāʾiru li-al-nāsi wahudan waraḥmatun liqawmin yūqinūna” (al-jāthiyati: 20).

Thus He says—mighty and majestic—“This is insight for humankind, and guidance and mercy for people who possess certainty” (Qurʾān 45:20).

وَقَوْلُهُ: ﴿هٰذَا بَيَانٌ لِلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِلْمُتَّقِينَ﴾ [آلِ عِمْرَانَ: ١٣٨].

waqawluhu: “hādhā bayānun li-al-nāsi wahudan wamawʿiẓatun li-al-muttaqīna” (ʾāli ʿimrāna: 138).

And: “This is a clarification for humankind, and guidance and admonition for the God-conscious” (Qurʾān 3:138).

فَالْمُوقِنُونَ هُمُ الْمُتَّقُونَ، وَالْمَهْدِيُّونَ هُمُ الْمَرْحُومُونَ.

fa-al-mūqinūna humu al-muttaqūna, wa-al-mahdiyyūna humu al-marḥūmūna.

Those of certainty are the God-conscious, and those guided are those shown mercy.

وَقَدْ أُمِرْنَا بِطَلَبِ فَهْمِ الْقُرْآنِ كَمَا أُمِرْنَا بِتِلَاوَتِهِ.

waqad ʾumirnā biṭalabi fahmi al-qurʾāni kamā ʾumirnā bitilāwatihi.

We have been commanded to seek understanding of the Qurʾān just as we have been commanded to recite it.

وَرَوَيْنَا عَنْ نَبِيِّنَا صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: اِقْرَؤُوا الْقُرْآنَ وَالْتَمِسُوا غَرَائِبَهُ.

warawaynā ʿan nabiyyinā ṣallā Allāhu ʿalayhi wasallama ʾannahu qāla: iqraʾū al-qurʾāna wa-iltamisū gharāʾibahu.

We have related that our Prophet—may God bless him and grant him peace—said: “Recite the Qurʾān and seek out its wondrous meanings.”

وَقَالَ ابْنُ مَسْعُودٍ: مَنْ أَرَادَ عِلْمَ الْأَوَّلِينَ وَالْآخِرِينَ فَلْيُثَوِّرِ الْقُرْآنَ.

waqāla ibnu masʿūdin: man ʾarāda ʿilma al-ʾawwalīna wa-al-ʾākhirīna falyuthawwiri al-qurʾāna.

Ibn Masʿūd said: “Whoever desires the knowledge of the former and later peoples should delve deeply into the Qurʾān.”

وَمِنْ حَدِيثِ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: وَالَّذِي بَعَثَنِي بِالْحَقِّ نَبِيًّا، لَتَفْتَرِقَنَّ أُمَّتِي عَلَىٰ أَصْلِ دِينِهَا وَجَمَاعَتِهَا عَلَى اثْنَتَيْنِ وَسَبْعِينَ فِرْقَةً.

wamin ḥadīthi ʿaliyyin raḍiya Allāhu ʿanhu, ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama: wa-al-ladhī baʿathanī bi-al-ḥaqqi nabiyyan, lataftariqanna ʾummatī ʿalā ʾaṣli dīnihā wajamāʿatihā ʿalā ithnatayni wasabʿīna firqatan.

In a hadith transmitted by ʿAlī—may God be pleased with him—from the Prophet—may God bless him and grant him peace: “By the One who sent me as a prophet with truth, my community will surely split over the foundation of its religion and its unity into seventy-two groups.”

كُلُّهَا ضَالَّةٌ مُضِلَّةٌ يَدْعُونَ إِلَى النَّارِ.

kulluhā ḍāllatun muḍillatun yadʿūna ʾilā al-nāri.

“All of them will be astray and lead others astray, calling toward the Fire.”

فَإِذَا كَانَ ذٰلِكَ فَعَلَيْكُمْ بِكِتَابِ اللَّهِ عَزَّ وَجَلَّ؛ فَإِنَّ فِيهِ نَبَأَ مَا كَانَ قَبْلَكُمْ، وَنَبَأَ مَا يَأْتِي بَعْدَكُمْ، وَحُكْمَ مَا بَيْنَكُمْ.

faʾidhā kāna dhālika faʿalaykum bikitābi Allāhi ʿazza wajalla; faʾinna fīhi nabaʾa mā kāna qablakum, wanabaʾa mā yaʾtī baʿdakum, waḥukma mā baynakum.

“When that occurs, hold fast to the Book of God—mighty and majestic. It contains news of what came before you, news of what will come after you, and judgment concerning what lies between you.”

وَمَنْ خَالَفَهُ مِنَ الْجَبَابِرَةِ قَصَمَهُ اللَّهُ، وَمَنِ ابْتَغَى الْعِلْمَ مِنْ غَيْرِهِ أَضَلَّهُ اللَّهُ.

waman khālafahu mina al-jabābirati qaṣamahu Allāhu wamani btaghā al-ʿilma min ghayrihi ʾaḍallahu Allāhu.

“God breaks every tyrant who opposes it, and God leads astray whoever seeks knowledge from anything other than it.”

وَهُوَ حَبْلُ اللَّهِ الْمَتِينُ، وَنُورُهُ الْمُبِينُ، وَشِفَاؤُهُ النَّافِعُ، عِصْمَةٌ لِمَنْ تَمَسَّكَ بِهِ، وَنَجَاةٌ لِمَنِ اتَّبَعَهُ.

wahuwa ḥablu Allāhi al-matīnu, wanūruhu al-mubīnu, washifāʾuhu al-nāfiʿu, ʿiṣmatun liman tamassaka bihi, wanajātun limani ttabaʿahu.

“It is God’s strong rope, His manifest light, and His beneficial healing: protection for whoever holds fast to it and deliverance for whoever follows it.”

لَا يَعْوَجُّ فَيُقَامَ، وَلَا يَزِيغُ فَيَسْتَقِيمَ، وَلَا تَنْقَضِي عَجَائِبُهُ، وَلَا يُخْلِقُهُ كَثْرَةُ الرَّدِّ.

lā yaʿwajju fayuqāma, walā yazīghu fayastaqīma, walā tanqaḍī ʿajāʾibuhu, walā yukhliquhu kathratu al-raddi.

“It does not bend and need straightening, nor deviate and need correction. Its wonders never end, and repeated recitation never wears it out.”

هُوَ الَّذِي سَمِعَتْهُ الْجِنُّ، فَلَمَّا قُضِيَ وَلَّوْا إِلَىٰ قَوْمِهِمْ مُنْذِرِينَ، فَقَالُوا: يَا قَوْمَنَا، ﴿إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا ۝ يَهْدِي إِلَى الرُّشْدِ﴾ [الْجِنِّ: ١–٢].

huwa al-ladhī samiʿathu al-jinnu, falammā quḍiya wallaw ʾilā qawmihim mundhirīna, faqālū: yā qawmanā, “ʾinnā samiʿnā qurʾānan ʿajaban / yahdī ʾilā al-rushdi” (al-jinni: 1–2).

“It is what the jinn heard; when its recitation ended, they returned to their people as warners and said, ‘Our people, we have heard a wondrous Qurʾān that guides to right conduct’” (Qurʾān 72:1–2).

مَنْ قَالَ بِهِ صَدَقَ، وَمَنْ عَمِلَ بِهِ أُجِرَ، وَمَنْ تَمَسَّكَ بِهِ هُدِيَ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ.

man qāla bihi ṣadaqa, waman ʿamila bihi ʾujira, waman tamassaka bihi hudiya ʾilā ṣirāṭin mustaqīmin.

“Whoever speaks by it speaks truth; whoever acts upon it is rewarded; and whoever holds fast to it is guided to a straight path.”

وَرَوَيْنَا مَعْنَاهُ فِي حَدِيثِ حُذَيْفَةَ لَمَّا أَخْبَرَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِالِاخْتِلَافِ وَالْفُرْقَةِ بَعْدَهُ.

warawaynā maʿnāhu fī ḥadīthi ḥudhayfata lammā ʾakhbarahu rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama bi-al-ikhtilāfi wa-al-furqati baʿdahu.

We have related its meaning in the hadith of Ḥudhayfa, when the Messenger of God—may God bless him and grant him peace—foretold the disagreement and division that would follow him.

قَالَ: فَقُلْتُ: يَا رَسُولَ اللَّهِ، فَمَا تَأْمُرُنِي إِنْ أَدْرَكْتُ ذٰلِكَ؟

qāla: faqultu: yā rasūla Allāhi famā taʾmurunī ʾin ʾadraktu dhālika?

Ḥudhayfa said: “I asked, ‘Messenger of God, what do you command me to do if I live to see that?’”

فَقَالَ: تَعَلَّمْ كِتَابَ اللَّهِ عَزَّ وَجَلَّ وَاعْمَلْ بِمَا فِيهِ؛ فَهُوَ الْمَخْرَجُ مِنْ ذٰلِكَ.

faqāla: taʿallam kitāba Allāhi ʿazza wajalla wa-iʿmal bimā fīhi; fahuwa al-makhraju min dhālika.

He replied: “Learn the Book of God—mighty and majestic—and act upon what it contains, for it is the way out of that.”

قَالَ: فَأَعَدْتُ عَلَيْهِ، فَقَالَ: تَعَلَّمْ كِتَابَ اللَّهِ عَزَّ وَجَلَّ وَاعْمَلْ بِمَا فِيهِ؛ فَهُوَ الْمَخْرَجُ مِنْ ذٰلِكَ.

qāla: faʾaʿadtu ʿalayhi, faqāla: taʿallam kitāba Allāhi ʿazza wajalla wa-iʿmal bimā fīhi; fahuwa al-makhraju min dhālika.

Ḥudhayfa said: “I repeated the question, and he answered: ‘Learn the Book of God—mighty and majestic—and act upon what it contains, for it is the way out of that.’”

قَالَ: فَأَعَدْتُ عَلَيْهِ، فَقَالَ: تَعَلَّمْ كِتَابَ اللَّهِ وَاعْمَلْ بِمَا فِيهِ؛ فَفِيهِ النَّجَاةُ. ثَلَاثًا.

qāla: faʾaʿadtu ʿalayhi, faqāla: taʿallam kitāba Allāhi wa-iʿmal bimā fīhi; fafīhi al-najātu. thalāthan.

He said: “I asked again, and he replied: ‘Learn the Book of God and act upon what it contains, for in it lies deliverance.’ He said this three times.”

وَعَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ: مَا أَسَرَّ إِلَيَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ شَيْئًا كَتَمَهُ النَّاسَ، إِلَّا أَنْ يُؤْتِيَ اللَّهُ عَبْدًا فَهْمًا فِي كِتَابِهِ.

waʿan ʿaliyyin raḍiya Allāhu ʿanhu qāla: mā ʾasarra ʾilayya rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama shayʾan katamahu al-nāsa, ʾillā ʾan yuʾtiya Allāhu ʿabdan fahman fī kitābihi.

ʿAlī—may God be pleased with him—said: “The Messenger of God—may God bless him and grant him peace—confided nothing to me that he concealed from other people, except that God may grant a servant understanding of His Book.”

وَعَنْهُ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ قَالَ: وَمَنْ فَهِمَ فَسَّرَ جُمَلَ الْعِلْمِ.

waʿanhu raḍiya Allāhu ʿanhu ʾannahu qāla: waman fahima fassara jumala al-ʿilmi.

It is also related from him—may God be pleased with him: “Whoever understands can explain the comprehensive principles of knowledge.”

وَعَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا وَغَيْرِهِ فِي قَوْلِهِ عَزَّ وَجَلَّ: ﴿وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا﴾ [الْبَقَرَةِ: ٢٦٩]، قَالَ: اَلْفَهْمُ فِي كِتَابِ اللَّهِ عَزَّ وَجَلَّ.

waʿani ibni ʿabbāsin raḍiya Allāhu ʿanhumā waghayrihi fī qawlihi ʿazza wajalla: “waman yuʾta al-ḥikmata faqad ʾūtiya khayran kathīran” (al-baqarati: 269), qāla: al-fahmu fī kitābi Allāhi ʿazza wajalla.

From Ibn ʿAbbās, may God be pleased with them both, and others, concerning His words, mighty and majestic, “Whoever is granted wisdom has been granted abundant good” (Qurʾān 2:269). He said: “Understanding the Book of God, mighty and majestic.”

وَقَالَ أَحْسَنُ الْقَائِلِينَ: ﴿فَفَهَّمْنَاهَا سُلَيْمَانَ وَكُلًّا آتَيْنَا حُكْمًا وَعِلْمًا﴾ [الْأَنْبِيَاءِ: ٧٩].

waqāla ʾaḥsanu al-qāʾilīna: “fafahhamnāhā sulaymāna wakullan ʾātaynā ḥukman waʿilman” (al-ʾanbiyāʾi: 79).

The Best of speakers says: “We gave Solomon understanding of it, and to each We gave judgment and knowledge” (Qurʾān 21:79).

فَرَفَعَ الْفَهْمَ مَقَامًا فَوْقَ الْحُكْمِ وَالْعِلْمِ، وَأَضَافَهُ إِلَيْهِ لِلتَّخْصِيصِ، وَجَعَلَهُ مَقَامًا عَامًّا فِيهِمَا.

farafaʿa al-fahma maqāman fawqa al-ḥukmi wa-al-ʿilmi, waʾaḍāfahu ʾilayhi li-al-takhṣīṣi, wajaʿalahu maqāman ʿāmman fīhimā.

He raised understanding to a station above judgment and knowledge, attributed it specifically to Solomon, and made judgment and knowledge a general station shared by both.

فَإِذَا فَهِمَ الْعَبْدُ الْكَلَامَ، وَعَامَلَ بِهِ الْمَوْلَىٰ، تَحَقَّقَ بِمَا يَقُولُ، وَكَانَ مِنْ أَصْحَابِهِ، وَلَمْ يَكُنْ حَاكِيًا لِقَائِلِهِ.

faʾidhā fahima al-ʿabdu al-kalāma, waʿāmala bihi al-mawlā, taḥaqqaqa bimā yaqūlu, wakāna min ʾaṣḥābihi, walam yakun ḥākiyan liqāʾilihi.

When the servant understands the speech and deals with the Master through it, he becomes realized in what he says and becomes one of its people, rather than merely quoting its original speaker.

مِثْلَ أَنْ يَتْلُوَ مِنْهُ: ﴿إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ﴾ [يُونُسَ: ١٥].

mithla ʾan yatluwa minhu: “ʾinnī ʾakhāfu ʾin ʿaṣaytu rabbī ʿadhāba yawmin ʿaẓīmin” (yūnusa: 15).

For example, he recites: “I fear, if I disobey my Lord, the punishment of a tremendous day” (Qurʾān 10:15).

وَمِثْلَ أَنْ يَقُولَ: ﴿عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا﴾ [الْمُمْتَحَنَةِ: ٤].

wamithla ʾan yaqūla: “ʿalayka tawakkalnā waʾilayka ʾanabnā” (al-mumtaḥanati: 4).

Or he says: “Upon You we rely, and to You we turn” (Qurʾān 60:4).

وَمِثْلَ قَوْلِهِ: ﴿وَلَنَصْبِرَنَّ عَلَىٰ مَا آذَيْتُمُونَا﴾ [إِبْرَاهِيمَ: ١٢].

wamithla qawlihi: “walanaṣbiranna ʿalā mā ʾādhaytumūnā” (ʾibrāhīma: 12).

Or His words: “We shall surely remain patient through the harm you cause us” (Qurʾān 14:12).

فَيَكُونُ هُوَ الْخَائِفَ لِلْيَوْمِ الْعَظِيمِ، وَيَكُونُ هُوَ الْمُتَوَكِّلَ الْمُنِيبَ، وَهُوَ الصَّابِرُ عَلَى الْأَذَىٰ، مُتَوَكِّلًا عَلَى الْمَوْلَىٰ.

fayakūnu huwa al-khāʾifa li-al-yawmi al-ʿaẓīmi, wayakūnu huwa al-mutawakkila al-munība, wahuwa al-ṣābiru ʿalā al-ʾadhā, mutawakkilan ʿalā al-mawlā.

He himself must be the one who fears the tremendous day, relies upon God and turns to Him, and bears harm patiently while trusting in the Master.

وَلَا يَكُونُ مُخْبِرًا عَنْ قَائِلٍ قَالَهُ، فَلَا يَجِدُ حَلَاوَةَ ذٰلِكَ وَلَا مِيرَاثَهُ.

walā yakūnu mukhbiran ʿan qāʾilin qālahu, falā yajidu ḥalāwata dhālika walā mīrāthahu.

He must not merely report words once spoken by another, for then he will find neither their sweetness nor their inheritance.

فَإِذَا كَانَ هُوَ كَذٰلِكَ وَجَدَ حَلَاوَةَ التِّلَاوَةِ، وَتَحَقَّقَ جُزْءَ الْوِلَايَةِ.

faʾidhā kāna huwa kadhālika wajada ḥalāwata al-tilāwati, wataḥaqqaqa juzʾa al-wilāyati.

When he embodies these words himself, he finds the sweetness of recitation and realizes a share of sainthood.

وَكَذٰلِكَ إِذَا تَلَا الْآيَ الْمَذْمُومَ أَهْلُهَا، الْمَمْقُوتَ فَاعِلُهَا، مِثْلَ قَوْلِهِ تَعَالَىٰ: ﴿وَهُمْ فِي غَفْلَةٍ مُعْرِضُونَ﴾ [الْأَنْبِيَاءِ: ١].

wakadhālika ʾidhā talā al-ʾāya al-madhmūma ʾahluhā, al-mamqūta fāʿiluhā, mithla qawlihi taʿālā: “wahum fī ghaflatin muʿriḍūna” (al-ʾanbiyāʾi: 1).

Likewise, when he recites verses whose people are condemned and whose doers are hated, such as His words, exalted is He, “They are heedless and turn away” (Qurʾān 21:1)—

وَقَوْلِهِ: ﴿فَأَعْرِضْ عَنْ مَنْ تَوَلَّىٰ عَنْ ذِكْرِنَا وَلَمْ يُرِدْ إِلَّا الْحَيَاةَ الدُّنْيَا﴾ [النَّجْمِ: ٢٩].

waqawlihi: “faʾaʿriḍ ʿan man tawallā ʿan dhikrinā walam yurid ʾillā al-ḥayāta al-dunyā” (al-najmi: 29).

or, “Turn away from whoever turns away from Our remembrance and desires nothing but the life of this world” (Qurʾān 53:29)—

وَمِثْلَ قَوْلِهِ عَزَّ وَجَلَّ: ﴿وَمَنْ لَمْ يَتُبْ فَأُولٰئِكَ هُمُ الظَّالِمُونَ﴾ [الْحُجُرَاتِ: ١١].

wamithla qawlihi ʿazza wajalla: “waman lam yatub faʾulāʾika humu al-ẓālimūna” (al-ḥujurāti: 11).

or His words—mighty and majestic—“Whoever does not repent: such are the wrongdoers” (Qurʾān 49:11)—

فَمَا أَقْبَحَ مَنْ يَعِيبُ ذٰلِكَ وَهُوَ مِنْ أَهْلِهِ، وَمَا أَعْظَمَ أَنْ يَذُمَّ أَهْلَ ذٰلِكَ وَهُوَ بِوَصْفِهِ.

famā ʾaqbaḥa man yaʿību dhālika wahuwa min ʾahlihi, wamā ʾaʿẓama ʾan yadhumma ʾahla dhālika wahuwa biwaṣfihi.

how ugly it is for someone to fault such conduct while belonging to its people, and how grave for him to condemn its people while bearing their very description.

فَهٰذَا مِنْ حُجَجِ الْقُرْآنِ عَلَيْهِ، فَلَا يَجِدُ مَعَ ذٰلِكَ حَلَاوَةَ الْمُنَاجَاةِ، وَلَا يَسْمَعُ خِطَابَ الْمُنَاجِي.

fahādhā min ḥujaji al-qurʾāni ʿalayhi, falā yajidu maʿa dhālika ḥalāwata al-munājāti, walā yasmaʿu khiṭāba al-munājī.

The Qurʾān thus becomes an argument against him. He finds no sweetness in intimate discourse and does not hear the address of the One with whom he communes.

لِأَنَّ وَصْفَهُ الْمَذْمُومَ قَدْ حَجَبَهُ، وَهَوَاهُ الْمُرْدِيَ عَنْ حَقِيقَةِ الْفَهْمِ قَدْ حَرَمَهُ.

liʾanna waṣfahu al-madhmūma qad ḥajabahu, wahawāhu al-murdiya ʿan ḥaqīqati al-fahmi qad ḥaramahu.

His blameworthy quality has veiled him, and his ruinous desire has deprived him of true understanding.

وَلِأَنَّ قَسْوَةَ قَلْبِهِ عَنِ الْفَهْمِ صَرَفَتْهُ، وَكَذِبَهُ فِي حَالِهِ عَنِ الْبَيَانِ أَخْرَسَهُ.

waliʾanna qaswata qalbihi ʿani al-fahmi ṣarafathu, wakadhibahu fī ḥālihi ʿani al-bayāni ʾakhrasahu.

The hardness of his heart turns him away from understanding, and the falseness of his state renders him mute before clear disclosure.

فَإِذَا كَانَ هُوَ الْمُتَيَقِّظَ الْمُقْبِلَ، فَهُوَ التَّائِبُ الصَّادِقُ، سَمِعَ فَصْلَ الْخِطَابِ، وَنَظَرَ إِلَى الدَّاعِي وَلَهُ اسْتَجَابَ.

faʾidhā kāna huwa al-mutayaqqiẓa al-muqbila, fahuwa al-tāʾibu al-ṣādiqu, samiʿa faṣla al-khiṭābi, wanaẓara ʾilā al-dāʿī walahu istajāba.

When he is wakeful and turned toward God, he is the sincere penitent: he hears the decisive address, beholds the Caller, and responds to Him.

وَقَدِ اشْتَرَطَ اللَّهُ عَزَّ وَجَلَّ الْإِنَابَةَ لِلتَّبْصِرَةِ، وَحُضُورَ الْقَلْبِ لِلتَّذْكِرَةِ.

waqadi shtaraṭa Allāhu ʿazza wajalla al-ʾinābata li-al-tabṣirati, waḥuḍūra al-qalbi li-al-tadhkirati.

God, mighty and majestic, has made turning to Him a condition of insight, and presence of heart a condition of taking heed.

فَقَالَ عَزَّ وَجَلَّ: ﴿تَبْصِرَةً وَذِكْرَىٰ لِكُلِّ عَبْدٍ مُنِيبٍ﴾ [قٓ: ٨]، وَقَالَ: ﴿وَمَا يَتَذَكَّرُ إِلَّا مَنْ يُنِيبُ﴾ [غَافِرٍ: ١٣].

faqāla ʿazza wajalla: “tabṣiratan wadhikrā likulli ʿabdin munībin” (Qāf: 8), waqāla: “wamā yatadhakkaru ʾillā man yunību” (ghāfirin: 13).

He said—mighty and majestic—“As insight and a reminder for every servant who turns to Him” (Qurʾān 50:8), and “None takes heed except one who turns to Him” (Qurʾān 40:13).

وَقَالَ عَزَّ وَجَلَّ: ﴿إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ﴾ [الرَّعْدِ: ١٩]، ﴿الَّذِينَ يُوفُونَ بِعَهْدِ اللَّهِ وَلَا يَنْقُضُونَ الْمِيثَاقَ﴾ [الرَّعْدِ: ٢٠].

waqāla ʿazza wajalla: “ʾinnamā yatadhakkaru ʾulū al-ʾalbābi” (al-raʿdi: 19), “al-ladhīna yūfūna biʿahdi Allāhi walā yanquḍūna al-mīthāqa” (al-raʿdi: 20).

And He said—mighty and majestic—“Only people of inner understanding take heed” (Qurʾān 13:19), “those who fulfill God’s covenant and do not break the compact” (Qurʾān 13:20).

فَالِاسْتِقَامَةُ عَلَى التَّوْبَةِ مِنَ الْوَفَاءِ بِالْعَهْدِ، وَتَعَدِّي الْحُدُودِ مِنْ نَقْضِ الْمِيثَاقِ وَقِلَّةِ الصِّدْقِ.

fa-al-istiqāmatu ʿalā al-tawbati mina al-wafāʾi bi-al-ʿahdi, wataʿaddī al-ḥudūdi min naqḍi al-mīthāqi waqillati al-ṣidqi.

Steadfastness in repentance belongs to fulfilling the covenant, while transgressing the limits belongs to breaking the compact and lacking sincerity.

وَالْإِنَابَةُ هِيَ التَّوْبَةُ وَالْإِقْبَالُ عَلَى اللَّهِ عَزَّ وَجَلَّ، وَالْأَلْبَابُ هِيَ الْعُقُولُ الزَّاكِيَةُ وَالْقُلُوبُ الطَّاهِرَةُ.

wa-al-ʾinābatu hiya al-tawbatu wa-al-ʾiqbālu ʿalā Allāhi ʿazza wajalla, wa-al-ʾalbābu hiya al-ʿuqūlu al-zākiyatu wa-al-qulūbu al-ṭāhiratu.

Turning to God means repentance and directing oneself toward God—mighty and majestic. Inner understandings are purified minds and pure hearts.

وَيَنْبَغِي لِلتَّالِي الْخَائِفِ النَّاصِحِ لِنَفْسِهِ وَلِلْخَلْقِ السَّلِيمِ الْقَلْبِ، إِذَا تَلَا آيَ الْوَعْدِ وَالْمَدْحِ وَمَحَاسِنَ الْوَصْفِ وَمَقَامَاتِ الْمُقَرَّبِينَ، أَنْ لَا يَشْهَدَ نَفْسَهُ هُنَاكَ، وَلَا يَرَاهَا مَكَانًا لِذٰلِكَ.

wayanbaghī li-al-tālī al-khāʾifi al-nāṣiḥi linafsihi walilkhalqi al-salīmi al-qalbi, ʾidhā talā ʾāya al-waʿdi wa-al-madḥi wamaḥāsina al-waṣfi wamaqāmāti al-muqarrabīna, ʾan lā yashhada nafsahu hunāka, walā yarāhā makānan lidhālika.

When the fearful reciter—sincere toward himself and creation and sound of heart—recites verses of promise and praise, noble qualities, and the stations of those brought near, he should not see himself among them or regard himself as worthy of those stations.

بَلْ يَشْهَدُ لِلْمُؤْمِنِينَ فِيهَا، وَيَنْظُرُ إِلَى الصِّدِّيقِينَ مِنْهَا سَلَامَةً وَنُصْحًا.

bal yashhadu li-al-muʾminīna fīhā, wayanẓuru ʾilā al-ṣiddīqīna minhā salāmatan wanuṣḥan.

Rather, he should see the believers within those verses and look toward the affirmers of truth, with a sound heart and sincere goodwill.

فَإِذَا تَلَا الْآيَ الْمَمْقُوتَ أَهْلُهَا، الْمُتَهَدَّدَ عَلَيْهَا، الْمَذْمُومَ وَصْفُهَا مِنْ مَقَامَاتِ الْغَافِلِينَ وَأَحْوَالِ الْخَاطِئِينَ، شَهِدَ نَفْسَهُ هُنَاكَ.

faʾidhā talā al-ʾāya al-mamqūta ʾahluhā, al-mutahaddada ʿalayhā, al-madhmūma waṣfuhā min maqāmāti al-ghāfilīna waʾaḥwāli al-khāṭiʾīna, shahida nafsahu hunāka.

But when he recites verses whose people are hated and threatened, whose descriptions condemn the stations of the heedless and the states of sinners, let him see himself there.

وَأَنَّهُ هُوَ الْمُخَاطَبُ الْمَقْصُودُ بِذٰلِكَ، خَوْفًا مِنْهُ وَشَفَقًا.

waʾannahu huwa al-mukhāṭabu al-maqṣūdu bidhālika, khawfan minhu washafaqan.

Let him recognize himself as the one addressed and intended, out of fear and apprehension.

فَبِهٰذِهِ الْمُشَاهَدَةِ يَرْجُو لِلْخَلْقِ وَيَخَافُ عَلَىٰ نَفْسِهِ، وَمِنْ هٰذِهِ الْمُلَاحَظَةِ يَسْلَمُ قَلْبُهُ لِلْعِبَادِ وَيَمْقُتُ نَفْسَهُ.

fabihādhihi al-mushāhadati yarjū li-al-khalqi wayakhāfu ʿalā nafsihi, wamin hādhihi al-mulāḥaẓati yaslamu qalbuhu li-al-ʿibādi wayamqutu nafsahu.

Through this witnessing he hopes for good on behalf of creation and fears for himself. By this awareness, his heart remains sound toward God’s servants and he detests his own soul.

وَرَوَيْنَا عَنْ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ كَانَ يَقُولُ: اَللَّهُمَّ إِنِّي أَسْتَغْفِرُكَ لِظُلْمِي وَكُفْرِي.

warawaynā ʿan ʿumara bni al-khaṭṭābi raḍiya Allāhu ʿanhu ʾannahu kāna yaqūlu: Allāhumma ʾinnī ʾastaghfiruka liẓulmī wakufrī.

We have related that ʿUmar ibn al-Khaṭṭāb—may God be pleased with him—used to say: “O God, I seek Your forgiveness for my wrongdoing and ingratitude.”

قَالَ: فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، هٰذَا الظُّلْمُ، فَمَا بَالُ الْكُفْرِ؟

qāla: faqultu: yā ʾamīra al-muʾminīna, hādhā al-ẓulmu, famā bālu al-kufri?

He said: “I asked, ‘Commander of the Faithful, wrongdoing is understandable—but why ingratitude?’”

فَتَلَا قَوْلَهُ: ﴿إِنَّ الْإِنْسَانَ لَظَلُومٌ كَفَّارٌ﴾ [إِبْرَاهِيمَ: ٣٤].

fatalā qawlahu: “ʾinna al-ʾinsāna laẓalūmun kaffārun” (ʾibrāhīma: 34).

He recited: “Surely the human being is deeply wrongdoing and profoundly ungrateful” (Qurʾān 14:34).

فَإِنْ قُلِبَ هٰذَانِ الْمَعْنَيَانِ عَلَىٰ عَبْدٍ حَتَّىٰ يَشْهَدَ نَفْسَهُ فِي الْمَدْحِ وَالْوَصْفِ، وَيَشْهَدَ غَيْرَهُ فِي الذَّمِّ وَالْمَقْتِ، انْقَلَبَ قَلْبُهُ عَنْ وِجْهَةِ الصَّادِقِينَ.

faʾin quliba hādhāni al-maʿnayāni ʿalā ʿabdin ḥattā yashhada nafsahu fī al-madḥi wa-al-waṣfi, wayashhada ghayrahu fī al-dhammi wa-al-maqti, inqalaba qalbuhu ʿan wijhati al-ṣādiqīna.

If these two perspectives become reversed for a servant—seeing himself in verses of praise and noble description, and others in verses of blame and hatred—his heart turns away from the direction of the truthful.

وَتَنَكَّبَ بِقَصْدِهِ عَنْ صِرَاطِ الْخَائِفِينَ، فَهَلَكَ وَأَهْلَكَ.

watanakkaba biqaṣdihi ʿan ṣirāṭi al-khāʾifīna, fahalaka waʾahlaka.

His intention strays from the path of the fearful, and he destroys himself and others.

لِأَنَّ مَنْ شَهِدَ الْبُعْدَ فِي الْقُرْبِ لُطِفَ بِهِ بِالْخَوْفِ، وَمَنْ شَهِدَ الْقُرْبَ فِي الْبُعْدِ مُكِرَ بِهِ فِي الْأَمْنِ.

liʾanna man shahida al-buʿda fī al-qurbi luṭifa bihi bi-al-khawfi, waman shahida al-qurba fī al-buʿdi mukira bihi fī al-ʾamni.

For one who perceives distance even in nearness is treated gently through fear, while one who imagines nearness amid distance is lured on through false security.

وَقَالَ بَعْضُ الْعُلَمَاءِ: كُنْتُ أَقْرَأُ الْقُرْآنَ فَلَا أَجِدُ لَهُ حَلَاوَةً، حَتَّىٰ تَلَوْتُهُ كَأَنِّي أَسْمَعُهُ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَتْلُوهُ عَلَىٰ أَصْحَابِهِ.

waqāla baʿḍu al-ʿulamāʾi: kuntu ʾaqraʾu al-qurʾāna falā ʾajidu lahu ḥalāwatan, ḥattā talawtuhu kaʾannī ʾasmaʿuhu min rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama yatlūhu ʿalā ʾaṣḥābihi.

One scholar said: “I used to recite the Qurʾān without finding sweetness in it, until I recited as though hearing it from the Messenger of God—may God bless him and grant him peace—as he recited it to his Companions.”

ثُمَّ رُفِعْتُ إِلَىٰ مَقَامٍ فَوْقَهُ، فَكُنْتُ أَتْلُوهُ كَأَنِّي أَسْمَعُهُ مِنْ جِبْرِيلَ عَلَيْهِ السَّلَامُ يُلْقِيهِ عَلَىٰ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

thumma rufiʿtu ʾilā maqāmin fawqahu, fakuntu ʾatlūhu kaʾannī ʾasmaʿuhu min jibrīla ʿalayhi al-salāmu yulqīhi ʿalā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama.

“Then I was raised to a station above that and recited as though hearing Gabriel—peace be upon him—delivering it to the Messenger of God—may God bless him and grant him peace.”

ثُمَّ جَاءَ اللَّهُ بِمَنْزِلَةٍ أُخْرَىٰ، فَأَنَا الْآنَ أَسْمَعُهُ مِنَ الْمُتَكَلِّمِ، عَزَّ مَنْ قَائِلٍ؛ فَعِنْدَهَا وَجَدْتُ لَهُ نَعِيمًا وَلَذَّةً لَا أَصْبِرُ عَنْهَا.

thumma jāʾa Allāhu bimanzilatin ʾukhrā, faʾanā al-ʾāna ʾasmaʿuhu mina al-mutakallimi, ʿazza man qāʾilin; faʿindahā wajadtu lahu naʿīman waladhdhatan lā ʾaṣbiru ʿanhā.

“Then God brought me to another degree: now I hear it from the Speaker—mighty is He who speaks. At that point I found in it a delight and sweetness I cannot bear to leave.”

وَقَالَ عُثْمَانُ رَضِيَ اللَّهُ عَنْهُ، أَوْ حُذَيْفَةُ: لَوْ طَهُرَتِ الْقُلُوبُ لَمْ تَشْبَعْ مِنْ تِلَاوَةِ الْقُرْآنِ.

waqāla ʿuthmānu raḍiya Allāhu ʿanhu, ʾaw ḥudhayfatu: law ṭahurati al-qulūbu lam tashbaʿ min tilāwati al-qurʾāni.

ʿUthmān—may God be pleased with him—or Ḥudhayfa said: “If hearts were pure, they would never be satiated with reciting the Qurʾān.”

وَقَالَ ثَابِتٌ الْبُنَانِيُّ: كَابَدْتُ الْقُرْآنَ عِشْرِينَ سَنَةً، وَتَنَعَّمْتُ بِهِ عِشْرِينَ سَنَةً.

waqāla thābitun al-bunāniyyu: kābadtu al-qurʾāna ʿishrīna sanatan, watanaʿʿamtu bihi ʿishrīna sanatan.

Thābit al-Bunānī said: “I struggled with the Qurʾān for twenty years, then delighted in it for twenty years.”

وَقَالَ بَعْضُ عُلَمَائِنَا: لِكُلِّ آيَةٍ سِتُّونَ أَلْفَ فَهْمٍ، وَمَا بَقِيَ مِنْ فَهْمِهَا أَكْثَرُ.

waqāla baʿḍu ʿulamāʾinā: likulli ʾāyatin sittūna ʾalfa fahmin, wamā baqiya min fahmihā ʾaktharu.

One of our scholars said: “Every verse contains sixty thousand understandings, and what remains to be understood is still more.”

وَعَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ: لَوْ شِئْتُ لَأَوْقَرْتُ سَبْعِينَ بَعِيرًا مِنْ تَفْسِيرِ فَاتِحَةِ الْكِتَابِ.

waʿan ʿaliyyin raḍiya Allāhu ʿanhu: law shiʾtu laʾawqartu sabʿīna baʿīran min tafsīri fātiḥati al-kitābi.

ʿAlī—may God be pleased with him—said: “If I wished, I could load seventy camels with commentary on the Opening of the Book.”

وَعَنْ أَبِي سُلَيْمَانَ الدَّارَانِيِّ: إِنِّي لَأَتْلُو الْآيَةَ فَأُقِيمُ فِيهَا أَرْبَعَ لَيَالٍ، وَذَكَرَ خَمْسَ لَيَالٍ، وَلَوْلَا أَنِّي أَقْطَعُ الْفِكْرَ فِيهَا لَمَا جَاوَزْتُهَا إِلَىٰ غَيْرِهَا.

waʿan ʾabī sulaymāna al-dārāniyyi: ʾinnī laʾatlū al-ʾāyata faʾuqīmu fīhā ʾarbaʿa layālin, wadhakara khamsa layālin, walawlā ʾannī ʾaqṭaʿu al-fikra fīhā lamā jāwaztuhā ʾilā ghayrihā.

Abū Sulaymān al-Dārānī said: “I recite a verse and remain with it for four nights”—and he also mentioned five nights—“and were I not to break off reflection upon it, I would never pass to another.”

وَرَوَيْنَا عَنْ بَعْضِ السَّلَفِ أَنَّهُ بَقِيَ فِي سُورَةِ هُودٍ سِتَّةَ أَشْهُرٍ يُكَرِّرُهَا وَلَا يَفْرُغُ مِنْهَا.

warawaynā ʿan baʿḍi al-salafi ʾannahu baqiya fī sūrati hūdin sittata ʾashhurin yukarriruhā walā yafrughu minhā.

We have related that one of the early Muslims remained with the Sūra of Hūd for six months, repeating it without reaching its end.

وَحُدِّثْنَا عَنْ بَعْضِ الْعَارِفِينَ قَالَ: لِي فِي كُلِّ جُمُعَةٍ خَتْمَةٌ، وَفِي كُلِّ شَهْرٍ خَتْمَةٌ، وَفِي كُلِّ سَنَةٍ خَتْمَةٌ.

waḥuddithnā ʿan baʿḍi al-ʿārifīna qāla: lī fī kulli jumuʿatin khatmatun, wafī kulli shahrin khatmatun, wafī kulli sanatin khatmatun.

We were told of a certain knower who said: “I have one completion every week, one every month, and one every year.”

وَلِي خَتْمَةٌ مُنْذُ ثَلَاثِينَ سَنَةً مَا فَرَغْتُ مِنْهَا بَعْدُ؛ يَعْنِي خَتْمَةَ التَّفَهُّمِ وَالْمُشَاهَدَةِ.

walī khatmatun mundhu thalāthīna sanatan mā faraghtu minhā baʿdu; yaʿnī khatmata al-tafahhumi wa-al-mushāhadati.

“And I have one completion that I began thirty years ago and have not yet finished”—meaning the completion of deep understanding and witnessing.

وَكَانَ هٰذَا يَقُولُ: أَقَمْتُ نَفْسِي فِي الْعُبُودِيَّةِ مَقَامَ الْأُجَرَاءِ؛ فَأَنَا أَعْمَلُ مُيَاوَمَةً، وَمُجَامَعَةً، وَمُشَاهَرَةً، وَمُسَانَهَةً.

wakāna hādhā yaqūlu: ʾaqamtu nafsī fī al-ʿubūdiyyati maqāma al-ʾujarāʾi; faʾanā ʾaʿmalu muyāwamatan, wamujāmaʿatan, wamushāharatan, wamusānahatan.

He used to say: “I have placed myself in servitude like a hired worker: I labor by the day, by the week, by the month, and by the year.”

وَإِنَّمَا حُجِبَ الْخَلْقُ عَنْ فَهْمِ كُنْهِ الْكَلَامِ وَمَعْرِفَةِ سِرِّ الْمُرَادِ؛ لِأَنَّهُ حَجَبَهُمْ عَنْ حَقِيقَةِ كُنْهِ مَعْرِفَتِهِ.

waʾinnamā ḥujiba al-khalqu ʿan fahmi kunhi al-kalāmi wamaʿrifati sirri al-murādi; liʾannahu ḥajabahum ʿan ḥaqīqati kunhi maʿrifatihi.

Creation is veiled from understanding the essence of the speech and knowing the secret of its intent because He has veiled them from the true essence of knowing Him.

وَإِنَّمَا أَعْطَاهُمْ مِنْ مَعْرِفَةِ الْكَلَامِ بِقَدْرِ مَا أَعْطَاهُمْ مِنْ مَعْرِفَةِ الْمُتَكَلِّمِ.

waʾinnamā ʾaʿṭāhum min maʿrifati al-kalāmi biqadri mā ʾaʿṭāhum min maʿrifati al-mutakallimi.

He gives them knowledge of the speech only in proportion to the knowledge He gives them of the Speaker.

إِذْ بِمَعَانِي كَلَامِهِ تُعْرَفُ مَعَانِي صِفَاتِهِ وَأَفْعَالِهِ وَأَحْكَامِهِ، وَلِأَنَّ مَعَانِيَ كَلَامِهِ مِنْ مَعَانِي أَوْصَافِهِ وَأَخْلَاقِهِ.

ʾidh bimaʿānī kalāmihi tuʿrafu maʿānī ṣifātihi waʾafʿālihi waʾaḥkāmihi, waliʾanna maʿāniya kalāmihi min maʿānī ʾawṣāfihi waʾakhlāqihi.

For through the meanings of His speech, the meanings of His attributes, acts, and judgments are known; and the meanings of His speech proceed from the meanings of His qualities and attributes.

فَلِذٰلِكَ جَاءَ فِيهِ السَّهْلُ اللَّطِيفُ، وَالشَّدِيدُ الْعَسُوفُ، وَالْمَرْجُوُّ وَالْمَخُوفُ؛ لِأَنَّ مِنْ أَوْصَافِهِ الرَّحْمَةَ وَاللُّطْفَ وَالِانْتِقَامَ وَالْبَطْشَ.

falidhālika jāʾa fīhi al-sahlu al-laṭīfu, wa-al-shadīdu al-ʿasūfu, wa-al-marjuwwu wa-al-makhūfu; liʾanna min ʾawṣāfihi al-raḥmata wa-al-luṭfa wa-al-intiqāma wa-al-baṭsha.

For this reason it contains what is gentle and subtle, what is severe and overwhelming, what inspires hope, and what inspires fear—for His attributes include mercy, subtle kindness, vengeance, and forceful seizure.

فَلَمَّا لَمْ يَصْلُحْ أَنْ يَعْرِفُوهُ كَعِلْمِهِ بِنَفْسِهِ، لَمْ يَصْلُحْ أَنْ يَعْلَمَ كُنْهَ كَلَامِهِ إِلَّا هُوَ، وَيَعْرِفَ كُنْهَ صِفَاتِهِ إِلَّا هُوَ.

falammā lam yaṣluḥ ʾan yaʿrifūhu kaʿilmihi binafsihi, lam yaṣluḥ ʾan yaʿlama kunha kalāmihi ʾillā huwa, wayaʿrifa kunha ṣifātihi ʾillā huwa.

Since it is not possible for them to know Him as He knows Himself, none but He can know the essence of His speech, and none but He can know the essence of His attributes.

فَأَعْلَمُ الْخَلْقِ بِمَعَانِي كَلَامِهِ أَعْرَفُهُمْ بِمَعَانِي الصِّفَاتِ.

faʾaʿlamu al-khalqi bimaʿānī kalāmihi ʾaʿrafuhum bimaʿānī al-ṣifāti.

The person who best knows the meanings of His speech is the one who best knows the meanings of the divine attributes.

وَأَعْرَفُ الْعِبَادِ بِمَعَانِي الْأَوْصَافِ وَالْأَخْلَاقِ وَغَوَامِضِ الْأَحْكَامِ أَعْرَفُهُمْ بِسَرَائِرِ الْخِطَابِ وَوَجْهِ الْحُرُوفِ وَمَعَانِي بَاطِنِ الْكَلَامِ.

waʾaʿrafu al-ʿibādi bimaʿānī al-ʾawṣāfi wa-al-ʾakhlāqi waghawāmiḍi al-ʾaḥkāmi ʾaʿrafuhum bisarāʾiri al-khiṭābi wawajhi al-ḥurūfi wamaʿānī bāṭini al-kalāmi.

The servant who best knows the meanings of qualities and attributes and the subtleties of judgments best knows the inner secrets of the address, the aspects of its letters, and the inward meanings of the speech.

وَأَحَقُّهُمْ بِذٰلِكَ أَخْشَاهُمْ لَهُ، وَأَقْرَبُهُمْ مِنْهُ.

waʾaḥaqquhum bidhālika ʾakhshāhum lahu, waʾaqrabuhum minhu.

The one most entitled to this is the one who fears Him most and is nearest to Him.

وَأَقْرَبُهُمْ مِنْهُ مَنْ خَصَّهُ بِأَثَرَتِهِ وَشَمِلَهُ بِعِنَايَتِهِ.

waʾaqrabuhum minhu man khaṣṣahu biʾatharatihi washamilahu biʿināyatihi.

The nearest to Him is the one He singles out with His preference and encompasses with His care.

فَقَدْ جَاءَ فِي الْخَبَرِ: أَحْسَنُ النَّاسِ صَوْتًا بِالْقُرْآنِ مَنْ إِذَا قَرَأَ رَأَيْتَ أَنَّهُ يَخْشَى اللَّهَ.

faqad jāʾa fī al-khabari: ʾaḥsanu al-nāsi ṣawtan bi-al-qurʾāni man ʾidhā qaraʾa raʾayta ʾannahu yakhshā Allāha.

It is reported: “The person with the finest voice in the Qurʾān is the one whose recitation makes you see that he fears God.”

وَلَا يَخْشَاهُ حَتَّىٰ يَعْرِفَهُ، وَلَا يَعْرِفُهُ حَتَّىٰ يُعَامِلَهُ، وَلَا يُعَامِلُهُ حَتَّىٰ يُقَرِّبَهُ، وَلَا يُقَرِّبُهُ حَتَّىٰ يُعْنَىٰ بِهِ وَيَنْظُرَ إِلَيْهِ.

walā yakhshāhu ḥattā yaʿrifahu, walā yaʿrifuhu ḥattā yuʿāmilahu, walā yuʿāmiluhu ḥattā yuqarribahu, walā yuqarribuhu ḥattā yuʿnā bihi wayanẓura ʾilayhi.

He cannot fear God until he knows Him, cannot know Him until he deals with Him, cannot deal with Him until God brings him near, and is not brought near until God cares for him and looks upon him.

فَعِنْدَهَا يَعْرِفُ سِرَّ الْخِطَابِ، وَيَطَّلِعُ عَلَىٰ بَاطِنِ الْكِتَابِ.

faʿindahā yaʿrifu sirra al-khiṭābi, wayaṭṭaliʿu ʿalā bāṭini al-kitābi.

Only then does he know the secret of the address and gain insight into the inward dimension of the Book.

فَإِذَا سَجَدَ الْعَبْدُ سُجُودَ الْقُرْآنِ فَلْيَدْعُ فِي سَجْدَتِهِ بِمَعَانِي الْآيَةِ مِنَ الْخَيْرِ، وَلْيَسْتَعِذْ مِنْ مَعَانِي شَرِّهَا.

faʾidhā sajada al-ʿabdu sujūda al-qurʾāni falyadʿu fī sajdatihi bimaʿānī al-ʾāyati mina al-khayri, walyastaʿidh min maʿānī sharrihā.

When the servant performs a Qurʾānic prostration, let him supplicate during it for the good meanings contained in the verse and seek refuge from the evil meanings it warns against.

فَإِنَّ ذٰلِكَ فِعْلُ الْعُلَمَاءِ بِالْقُرْآنِ، وَاللَّهُ يُحِبُّ ذٰلِكَ، وَلِتِلْكَ الْمَعَانِي أَسْجَدَهُمْ لَهُ.

faʾinna dhālika fiʿlu al-ʿulamāʾi bi-al-qurʾāni, wa-Allāhu yuḥibbu dhālika, walitilka al-maʿānī ʾasjadahum lahu.

This is how those who possess knowledge of the Qurʾān act; God loves it, and it is for those meanings that He causes them to prostrate.

مِثْلَ أَنْ يَقْرَأَ قَوْلَهُ عَزَّ وَجَلَّ: ﴿خَرُّوا سُجَّدًا وَسَبَّحُوا بِحَمْدِ رَبِّهِمْ وَهُمْ لَا يَسْتَكْبِرُونَ﴾ [السَّجْدَةِ: ١٥].

mithla ʾan yaqraʾa qawlahu ʿazza wajalla: “kharrū sujjadan wasabbaḥū biḥamdi rabbihim wahum lā yastakbirūna” (al-sajdati: 15).

For example, he recites His words—mighty and majestic—“They fall down in prostration, glorify their Lord with praise, and are not arrogant” (Qurʾān 32:15).

فَيَقُولُ: اَللَّهُمَّ اجْعَلْنِي مِنَ السَّاجِدِينَ لِوَجْهِكَ، الْمُسَبِّحِينَ بِحَمْدِكَ، وَأَعُوذُ بِكَ أَنْ أَكُونَ مِنَ الْمُسْتَكْبِرِينَ عَنْ أَمْرِكَ أَوْ عَلَىٰ أَوْلِيَائِكَ.

fayaqūlu: Allāhumma ijʿalnī mina al-sājidīna liwajhika, al-musabbiḥīna biḥamdika, waʾaʿūdhu bika ʾan ʾakūna mina al-mustakbirīna ʿan ʾamrika ʾaw ʿalā ʾawliyāʾika.

Let him say: “O God, make me one of those who prostrate before Your Face and glorify You with praise. I seek refuge in You from being arrogant toward Your command or toward Your friends.”

وَمِثْلُ هٰذَا قَوْلُهُ عَزَّ وَجَلَّ: ﴿وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا﴾ [الْإِسْرَاءِ: ١٠٩].

wamithlu hādhā qawluhu ʿazza wajalla: “wayakhirrūna li-al-ʾadhqāni yabkūna wayazīduhum khushūʿan” (al-ʾisrāʾi: 109).

Likewise His words—mighty and majestic—“They fall upon their faces weeping, and it increases them in humility” (Qurʾān 17:109).

فَلْيَقُلْ: اَللَّهُمَّ اجْعَلْنِي مِنَ الْبَاكِينَ إِلَيْكَ، الْخَاشِعِينَ لَكَ؛ وَعَلَىٰ هٰذِهِ الْمَعَانِي وَنَحْوِهَا.

falyaqul: Allāhumma ijʿalnī mina al-bākīna ʾilayka, al-khāshiʿīna laka; waʿalā hādhihi al-maʿānī wanaḥwihā.

Let him say: “O God, make me one of those who weep toward You and humble themselves before You,” and let him proceed similarly with verses of this kind.

وَلْيَكُنِ الْقُرْآنُ هُوَ عِلْمَهُ وَعَمَلَهُ وَذِكْرَهُ وَدُعَاءَهُ وَهَمَّهُ وَشُغْلَهُ.

walyakuni al-qurʾānu huwa ʿilmahu waʿamalahu wadhikrahu waduʿāʾahu wahammahu washughlahu.

Let the Qurʾān be his knowledge, action, remembrance, supplication, concern, and occupation.

فَعَنْهُ يُسْأَلُ، وَعَلَيْهِ يُثَابُ، وَمَقَامُهُ مِنْهُ، وَذِكْرُهُ فِيهِ، وَأَحْوَالُهُ فِيهِ؛ مَجْمُوعٌ لَهُ ذٰلِكَ كُلُّهُ فِيهِ.

faʿanhu yusʾalu, waʿalayhi yuthābu, wamaqāmuhu minhu, wadhikruhu fīhi, waʾaḥwāluhu fīhi; majmūʿun lahu dhālika kulluhu fīhi.

He will be questioned about it and rewarded for it; his station proceeds from it, his remembrance lies within it, and his spiritual states are contained in it. All of this is gathered for him in the Qurʾān.

فَبِكَلَامِهِ عَرَفَهُ الْعَارِفُونَ، وَبِمُخَاطَبَتِهِ شَهِدَ أَوْصَافَهُ الْمُوقِنُونَ.

fabikalāmihi ʿarafahu al-ʿārifūna, wabimukhāṭabatihi shahida ʾawṣāfahu al-mūqinūna.

Through His speech the knowers came to know Him, and through His address the people of certainty witnessed His attributes.

فَعُلُومُهُمْ مِنْ كَلَامِهِ، وَمَوَاجِيدُهُمْ عَنْ عُلُومِهِمْ، وَمُشَاهَدَتُهُمْ عَنْ مَعَانِي أَوْصَافِهِ، وَكَلَامُهُمْ عَنْ مُشَاهَدَتِهِمْ.

faʿulūmuhum min kalāmihi, wamawājīduhum ʿan ʿulūmihim, wamushāhadatuhum ʿan maʿānī ʾawṣāfihi, wakalāmuhum ʿan mushāhadatihim.

Their knowledges arise from His speech, their inner experiences from their knowledges, their witnessing from the meanings of His attributes, and their own words from their witnessing.

لِأَنَّ ضُرُوبَ الْكَلَامِ عَنِ اللَّهِ هِيَ مَعَانِي الصِّفَاتِ.

liʾanna ḍurūba al-kalāmi ʿani Allāhi hiya maʿānī al-ṣifāti.

For the various modes of speech from God are expressions of the meanings of the divine attributes.

فَمِنْهُ كَلَامُ رَاضٍ، وَمِنْهُ كَلَامُ غَضْبَانَ، وَمِنْهُ كَلَامُ مُنْعِمٍ، وَكَلَامُ مُنْتَقِمٍ، وَكَلَامُ جَبَّارٍ مُتَكَبِّرٍ، وَحَنَّانٍ مُتَعَطِّفٍ.

faminhu kalāmu rāḍin, waminhu kalāmu ghaḍbāna, waminhu kalāmu munʿimin, wakalāmu muntaqimin, wakalāmu jabbārin mutakabbirin, waḥannānin mutaʿaṭṭifin.

Some is the speech of One who is pleased; some, the speech of One who is wrathful; some, the speech of a Bestower; some, of an Avenger; some, of an overpowering and majestic Compeller; and some, of One tenderly compassionate.

فَإِذَا كَانَ الْعَبْدُ مِنْ أَهْلِ الْعِلْمِ بِاللَّهِ، وَالْفَهْمِ عَنْهُ، وَالسَّمْعِ مِنَ اللَّهِ عَزَّ وَجَلَّ، وَالْمُشَاهَدَةِ لَهُ، شَهِدَ مَا غَابَ عَنْ غَيْرِهِ، وَأَبْصَرَ مَا عَمِيَ عَنْهُ سِوَاهُ.

faʾidhā kāna al-ʿabdu min ʾahli al-ʿilmi bi-Allāhi wa-al-fahmi ʿanhu, wa-al-samʿi mina Allāhi ʿazza wajalla, wa-al-mushāhadati lahu, shahida mā ghāba ʿan ghayrihi, waʾabṣara mā ʿamiya ʿanhu siwāhu.

When the servant belongs to the people who know God, understand from Him, hear from God—mighty and majestic—and witness Him, he witnesses what is hidden from others and sees what others are blind to.

وَقَدْ قَالَ سُبْحَانَهُ وَتَعَالَىٰ: ﴿فَلَا أُقْسِمُ بِمَا تُبْصِرُونَ ۝ وَمَا لَا تُبْصِرُونَ﴾ [الْحَاقَّةِ: ٣٨–٣٩].

waqad qāla subḥānahu wataʿālā: “falā ʾuqsimu bimā tubṣirūna / wamā lā tubṣirūna” (al-ḥāqqati: 38–39).

He—glory and exaltation be to Him—says: “I swear by what you see and what you do not see” (Qurʾān 69:38–39).

وَقَالَ عَزَّ وَجَلَّ: ﴿فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ﴾ [الْحَشْرِ: ٢].

waqāla ʿazza wajalla: “fa-iʿtabirū yā ʾulī al-ʾabṣāri” (al-ḥashri: 2).

And He said—mighty and majestic—“So take heed, people of insight” (Qurʾān 59:2).

مَعْنَاهُ فِي الْفَهْمِ: اُعْبُرُوا إِلَيَّ فَقَدْ أَبْصَرْتُمْ.

maʿnāhu fī al-fahmi: uʿburū ʾilayya faqad ʾabṣartum.

Its meaning at the level of understanding is: “Cross over to Me, for you have been given sight.”

فَالتَّاءُ قَدْ تَكُونُ بِمَعْنَىٰ تَاءِ التَّفَعُّلِ، تَدْخُلُ لِلتَّحْقِيقِ وَالْوُصُولِ بِالْوَصْفِ وَالْمُبَالَغَةِ فِي الْفِعْلِ.

fa-al-tāʾu qad takūnu bimaʿnā tāʾi al-tafaʿʿuli, tadkhulu li-al-taḥqīqi wa-al-wuṣūli bi-al-waṣfi wa-al-mubālaghati fī al-fiʿli.

The prefixed tāʾ may carry the sense of the reflexive verbal form, indicating realization, arrival at a quality, and intensity in the act.

فَلَمَّا أَعْطَاهُمُ الْأَيْدِيَ وَالْأَبْصَارَ عَبَرُوا بِقُوَاهُمْ إِلَىٰ مَا أَبْصَرُوا، فَفَرُّوا إِلَى اللَّهِ عَزَّ وَجَلَّ مِنَ الْخَلْقِ حِينَ ذَكَرُوهُ بِمَا خَلَقَ.

falammā ʾaʿṭāhumu al-ʾaydiya wa-al-ʾabṣāra ʿabarū biquwāhum ʾilā mā ʾabṣarū, fafarrū ʾilā Allāhi ʿazza wajalla mina al-khalqi ḥīna dhakarūhu bimā khalaqa.

When He gave them hands and sight, they crossed through their faculties to what they perceived, fleeing from creation to God—mighty and majestic—when His creatures reminded them of Him.

فَخَرَجُوا عَلَىٰ مِعْيَارِ حُسْنِ الِابْتِلَاءِ، وَلَمْ يَنْقُصْهُمُ الْبَلَاءُ شَيْئًا.

fakharajū ʿalā miʿyāri ḥusni al-ibtilāʾi, walam yanquṣhumu al-balāʾu shayʾan.

They emerged in accordance with the true measure of beautiful trial, and affliction diminished nothing in them.

فَكَانُوا كَمَا أُخْبِرُوا، كَالَّذِي أُمِرَ فِي قَوْلِهِ عَزَّ وَجَلَّ: ﴿وَمِنْ كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ﴾ [الذَّارِيَاتِ: ٤٩].

fakānū kamā ʾukhbirū, ka-al-ladhī ʾumira fī qawlihi ʿazza wajalla: “wamin kulli shayʾin khalaqnā zawjayni laʿallakum tadhakkarūna” (al-dhāriyāti: 49).

They became as they had been informed, like the one commanded in His words—mighty and majestic—“Of everything We created two kinds, so that you might remember” (Qurʾān 51:49).

﴿فَفِرُّوا إِلَى اللَّهِ﴾ [الذَّارِيَاتِ: ٥٠]، ثُمَّ قَالَ: ﴿وَلَا تَجْعَلُوا مَعَ اللَّهِ إِلٰهًا آخَرَ﴾ [الذَّارِيَاتِ: ٥١].

“fafirrū ʾilā Allāhi” (al-dhāriyāti: 50), thumma qāla: “walā tajʿalū maʿa Allāhi ʾilāhan ʾākhara” (al-dhāriyāti: 51).

“So flee to God” (Qurʾān 51:50). Then He said: “Do not set up another god alongside God” (Qurʾān 51:51).

فَكَانُوا هُمُ الْمُوَحِّدِينَ الْمُخْلِصِينَ لَهُ، وَكَانَ هُوَ الْمُنْفَرِدَ الْمُسْتَخْلِصَ لَهُمْ.

fakānū humu al-muwaḥḥidīna al-mukhliṣīna lahu, wakāna huwa al-munfarida al-mustakhliṣa lahum.

They became those who affirm His unity with pure devotion, while He alone singled them out for Himself.

ثُمَّ جَاوَزُوا التَّذْكِرَةَ بِالْأَشْيَاءِ إِلَيْهِ، فَذَكَرُوهُ عِنْدَهُ بِهِ.

thumma jāwazū al-tadhkirata bi-al-ʾashyāʾi ʾilayhi, fadhakarūhu ʿindahu bihi.

Then they passed beyond being reminded of Him by things and reached Him, remembering Him in His presence through Him.

فَحِينَئِذٍ هَرَبُوا إِلَيْهِ مِنْهُ حِينَ هَلَّلُوهُ بِهِ، فَلَمْ يَتَأَلَّهُوا إِلَىٰ مَا سِوَاهُ، كَمَا لَمْ يَعْبُدُوا إِلَّا إِيَّاهُ.

faḥīnaʾidhin harabū ʾilayhi minhu ḥīna hallalūhu bihi, falam yataʾallahū ʾilā mā siwāhu, kamā lam yaʿbudū ʾillā ʾiyyāhu.

Then they fled from Him to Him when they declared His unity through Him. They took nothing besides Him as a god, just as they worshiped none but Him.

وَكَذٰلِكَ رَأَيْتُهَا فِي مُصْحَفِ عَبْدِ اللَّهِ: فَفِرُّوا إِلَى اللَّهِ مِنْهُ، إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ.

wakadhālika raʾaytuhā fī muṣḥafi ʿabdi Allāhi: fafirrū ʾilā Allāhi minhu, ʾinnī lakum minhu nadhīrun mubīnun.

Thus I saw it in ʿAbd Allāh’s codex: “Flee from Him to God; truly, I am a clear warner to you from Him.”

وَفِي الْخَبَرِ عَنِ ابْنِ مَسْعُودٍ، وَبَعْضُ الرُّوَاةِ يَرْفَعُهُ، وَقَدْ رَوَيْنَاهُ مُسْنَدًا مِنْ طَرِيقٍ.

wafī al-khabari ʿani ibni masʿūdin, wabaʿḍu al-ruwāti yarfaʿuhu, waqad rawaynāhu musnadan min ṭarīqin.

A report concerning this is transmitted from Ibn Masʿūd; some transmitters trace it to the Prophet, and we have related it with a connected chain by one route.

وَهُوَ خُصُوصُ الْعَارِفِينَ مِنَ الْمُحِبِّينَ وَالْخَالِصِينَ: اطَّلَعُوا عَلَى السِّرِّ، وَأُوقِفُوا عَلَى الْخَبَرِ، فَكَانُوا مُقَرَّبِينَ شَاهِدِينَ.

wahuwa khuṣūṣu al-ʿārifīna mina al-muḥibbīna wa-al-khāliṣīna: iṭṭalaʿū ʿalā al-sirri, waʾūqifū ʿalā al-khabari, fakānū muqarrabīna shāhidīna.

It describes the elect among loving and sincere knowers: they were shown the secret and made to stand upon the report, becoming near and witnessing.

إِنَّ لِلْقُرْآنِ ظَهْرًا وَبَطْنًا وَحَدًّا وَمُطَّلَعًا.

ʾinna li-al-qurʾāni ẓahran wabaṭnan waḥaddan wamuṭṭalaʿan.

“The Qurʾān has an outward aspect, an inward aspect, a limit, and a point of ascent.”

فَنَقُولُ: فَظَهْرُهُ لِأَهْلِ الْعَرَبِيَّةِ، وَبَاطِنُهُ لِأَهْلِ الْيَقِينِ، وَحَدُّهُ لِأَهْلِ الظَّاهِرِ، وَمُطَّلَعُهُ لِأَهْلِ الْإِشْرَافِ، وَهُمُ الْعَارِفُونَ الْمُحِبُّونَ وَالْخَائِفُونَ.

fanaqūlu: faẓahruhu liʾahli al-ʿarabiyyati, wabāṭinuhu liʾahli al-yaqīni, waḥadduhu liʾahli al-ẓāhiri, wamuṭṭalaʿuhu liʾahli al-ʾishrāfi, wahumu al-ʿārifūna al-muḥibbūna wa-al-khāʾifūna.

We say: its outward aspect belongs to the people of Arabic; its inward aspect to the people of certainty; its limit to the people of the outward; and its point of ascent to the people of lofty insight—the knowing, loving, and fearful.

اطَّلَعُوا عَلَىٰ لُطْفِ الْمُطَّلَعِ بَعْدَ أَنْ خَافُوا هَوْلَ الْمُطَّلَعِ، فَأُودِعُوا السِّرَّ عِنْدَ مَقَامٍ أَمِينٍ، وَأُوقِفُوا عَلَى الْخَبَرِ فِي حَالٍ مَكِينٍ.

iṭṭalaʿū ʿalā luṭfi al-muṭṭalaʿi baʿda ʾan khāfū hawla al-muṭṭalaʿi, faʾūdiʿū al-sirra ʿinda maqāmin ʾamīnin, waʾūqifū ʿalā al-khabari fī ḥālin makīnin.

They attained the subtle grace of the point of ascent after fearing its terror. They were entrusted with the secret at a secure station and made to stand upon the report in a firmly established state.

فَكَانُوا لَدَيْهِ مُقَرَّبِينَ، إِذْ كَانُوا بِهِ شَاهِدِينَ.

fakānū ladayhi muqarrabīna, ʾidh kānū bihi shāhidīna.

Thus they were brought near to Him because they witnessed through Him.

وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: يَرَى الشَّاهِدُ مَا لَا يَرَى الْغَائِبُ.

waqāla al-nabiyyu ṣallā Allāhu ʿalayhi wasallama: yarā al-shāhidu mā lā yarā al-ghāʾibu.

The Prophet—may God bless him and grant him peace—said: “The witness sees what the absent person does not see.”

فَمَنْ حَضَرَ شَهِدَ، وَمَنْ شَهِدَ وَجَدَ، وَمَنْ وَجَدَ وَحَّدَ، وَمَنْ وَحَّدَ عَزَّ.

faman ḥaḍara shahida, waman shahida wajada, waman wajada waḥḥada, waman waḥḥada ʿazza.

Whoever is present witnesses; whoever witnesses finds; whoever finds affirms divine unity; and whoever affirms divine unity is ennobled.

وَمَنْ غَابَ عَمِيَ، وَمَنْ عَمِيَ فَقَدَ، وَمَنْ فَقَدَ نَسِيَ، وَمَنْ نَسِيَ فَقَدْ نُسِيَ.

waman ghāba ʿamiya, waman ʿamiya faqada, waman faqada nasiya, waman nasiya faqad nusiya.

Whoever is absent becomes blind; whoever is blind loses; whoever loses forgets; and whoever forgets is himself forgotten.

وَقَدْ قَالَ اللَّهُ عَزَّ وَجَلَّ: ﴿كَذٰلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا وَكَذٰلِكَ الْيَوْمَ تُنْسَىٰ﴾ [طٰهٰ: ١٢٦].

waqad qāla Allāhu ʿazza wajalla: “kadhālika ʾatatka ʾāyātunā fanasītahā wakadhālika al-yawma tunsā” (ṭāhā: 126).

God—mighty and majestic—says: “Thus Our signs came to you, but you forgot them; and thus today you are forgotten” (Qurʾān 20:126).

أَيْ: تَرَكْتَهَا فَلَمْ تَعْبَأْ بِهَا وَلَمْ تَنْظُرْ إِلَيْهَا؛ وَهٰكَذَا الْيَوْمَ تُتْرَكُ، فَلَا يُنْظَرُ إِلَيْكَ بِرَحْمَةٍ، وَلَا تُكَلَّمُ بِلُطْفٍ، وَلَا تُزْلَفُ بِقُرْبٍ.

ʾay: taraktahā falam taʿbaʾ bihā walam tanẓur ʾilayhā; wahākadhā al-yawma tutraku, falā yunẓaru ʾilayka biraḥmatin, walā tukallamu biluṭfin, walā tuzlafu biqurbin.

That is: you abandoned them, paid them no heed, and did not look toward them. In the same way, today you are abandoned: you are not regarded with mercy, addressed with tenderness, or drawn near through proximity.

الْفَصْلُ السَّابِعَ عَشَرَ: فِيهِ كِتَابُ ذِكْرِ نَوْعٍ مِنَ الْمُفَصَّلِ وَالْمُوَصَّلِ مِنَ الْكَلَامِ، وَفِيهِ مَدْحُ الْعَالِمِينَ وَذَمُّ الْغَافِلِينَ عَنْهُ، وَتَفْسِيرُ الْغَرِيبِ وَالْمُشْكِلِ مِنَ الْقُرْآنِ بِاخْتِصَارِ الْأُصُولِ الدَّالَّةِ عَلَى الْمَعْنَى

al-faṣlu al-sābiʿa ʿashara: fīhi kitābu dhikri nawʿin mina al-mufaṣṣali wa-al-muwaṣṣali mina al-kalāmi, wafīhi madḥu al-ʿālimīna wadhammu al-ghāfilīna ʿanhu, watafsīru al-gharībi wa-al-mushkili mina al-qurʾāni bi-ikhtiṣāri al-ʾuṣūli al-dāllati ʿalā al-maʿnā

Chapter 17: A Book Describing a Kind of Detailed and Connected Discourse, with Praise of Those Who Understand It and Blame of Those Heedless of It, and an Explanation of Unfamiliar and Difficult Qurʾānic Expressions through a Brief Account of the Principles That Indicate Their Meaning

فَأَمَّا ظَاهِرُ الْكَلَامِ فَعَلَى مَعْنَيَيْنِ عَجِيبَيْنِ وَهُوَ مُجْمَلٌ مُخْتَصَرٌ وَمُوَصَّلٌ مُكَرَّرٌ فَإِجْمَالُهُ وَاخْتِصَارُهُ لِلْبَلَاغَةِ وَالْإِيجَازِ قَالَ تَعَالَى : ( إِنَّ فِي هَٰذَا لَبَلَاغًا لِقَوْمٍ عَابِدِينَ ) الْأَنْبِيَاءِ : 106 وَمُكَرَّرُهُ وَتَفْصِيلُهُ لِلْإِفْهَامِ وَالتَّذْكَارِ ، قَالَ اللَّهُ تَعَالَى : ( وَلَقَدْ وَصَّلْنَا لَهُمْ الْقَوْلَ لَعَلَّهُمْ يَتَذَكَّرُونَ ) الْقَصَصِ : 51 ،

faʾammā ẓāhiru al-kalāmi faʿalā maʿnayayni ʿajībayni wahuwa mujmalun mukhtaṣarun wamuwaṣṣalun mukarrarun faʾijmāluhu wa-ikhtiṣāruhu li-al-balāghati wa-al-ʾījāzi qāla taʿālā: (ʾinna fī hādhā labalāghan liqawmin ʿābidīna) al-ʾanbiyāʾi: 106 wamukarraruhu watafṣīluhu li-al-ʾifhāmi wa-al-tadhkāri, qāla allāhu taʿālā: (walaqad waṣṣalnā lahum al-qawla laʿallahum yatadhakkarūna) al-qaṣaṣi: 51,

As for the outward wording, it takes two remarkable forms: it is condensed and abbreviated, or connected and repeated. Its condensation and abbreviation serve eloquence and brevity. He Most High says: “In this there is surely a proclamation for a worshipping people” (al-Anbiyāʾ 21:106). Its repetition and elaboration serve understanding and remembrance. God Most High says: “We have connected the discourse for them, so that they may remember” (al-Qaṣaṣ 28:51).

وَقَالَ عَزَّ وَجَلَّ فِي الْمُبْهَمِ الْمُجْمَلِ وَالتَّوْحِيدِ الْمُفَصَّلِ : ( الٓر ۚ كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِنْ لَدُنْ حَكِيمٍ خَبِيرٍ ) هُودٍ : 1 فَهَٰذِهِ ثَلَاثَةُ أَسْمَاءٍ: اللَّهُ لَطِيفٌ رَحِيمٌ وَقِيلَ بَلْ هِيَ حُرُوفٌ مِنْ اسْمٍ وَهُوَ الرَّحْمَنُ ثُمَّ أَظْهَرَ السَّبَبَ فَقَالَ كِتَابٌ أُحْكِمَتْ آيَاتُهُ يَعْنِي بِالتَّوْحِيدِ ثُمَّ فُصِّلَتْ أَيْ بِالْوَعْدِ وَالْوَعِيدِ ثُمَّ قَالَ مِنْ لَدُنْ حَكِيمٍ أَيْ لِلْأَحْكَامِ خَبِيرٌ أَيْ بِالْأَحْكَامِ خَبِيرٌ بِالتَّفْصِيلِ لِلْحَلَالِ وَالْحَرَامِ أَلَّا تَعْبُدُوا إِلَّا اللَّهَ هَٰذَا هُوَ التَّوْحِيدُ الَّذِي أَحْكَمَهُ أَنَّنِي لَكُمْ مِنْهُ نَذِيرٌ وَبَشِيرٌ هَٰذَا الْوَعْدُ وَالْوَعِيدُ الَّذِي أَعْمَلَهُ فَمِنْ الْمُخْتَصَرِ لِلْإِيجَازِ قَوْلُهُ تَعَالَى : ( وَآتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً فَظَلَمُوا بِهَا ) الْإِسْرَاءِ : 59 ،

waqāla ʿazza wajalla fī al-mubhami al-mujmali wa-al-tawḥīdi al-mufaṣṣali: (ʾalif lām rā, kitābun ʾuḥkimat ʾāyātuhu thumma fuṣṣilat min ladun ḥakīmin khabīrin) hūdin: 1 fahādhihi thalāthatu ʾasmāʾin: allāhu laṭīfun raḥīmun waqīla bal hiya ḥurūfun min ismin wahuwa al-raḥmānu thumma ʾaẓhara al-sababa faqāla kitābun ʾuḥkimat ʾāyātuhu yaʿnī bi-al-tawḥīdi thumma fuṣṣilat ʾay bi-al-waʿdi wa-al-waʿīdi thumma qāla min ladun ḥakīmin ʾay li-al-ʾaḥkāmi khabīrun ʾay bi-al-ʾaḥkāmi khabīrun bi-al-tafṣīli li-al-ḥalāli wa-al-ḥarāmi ʾallā taʿbudū ʾillā allāha hādhā huwa al-tawḥīdu alladhī ʾaḥkamahu ʾannanī lakum minhu nadhīrun wabashīrun hādhā al-waʿdu wa-al-waʿīdu alladhī ʾaʿmalahu famina al-mukhtaṣari li-al-ʾījāzi qawluhu taʿālā: (waʾātaynā thamūda al-nāqata mubṣiratan faẓalamū bihā) al-ʾisrāʾi: 59,

And He, mighty and majestic, says of the obscure, condensed expression and the detailed affirmation of oneness: “Alif, Lām, Rā. A Book whose verses have been made firm and then set out in detail, from One Wise and All-Aware” (Hūd 11:1). These are three names: God, Subtle, Merciful. It has also been said that they are letters from one name, al-Raḥmān. Then He made the explanation manifest, saying: “A Book whose verses have been made firm,” meaning through the affirmation of oneness, “then set out in detail,” meaning through promise and warning. Then He said: “From One Wise,” that is, in His rulings; “All-Aware,” that is, of the rulings; All-Aware in the detailed exposition of the lawful and unlawful. “That you worship none but God”: this is the affirmation of oneness that He made firm. “I am to you from Him a warner and a bearer of good news”: this is the promise and warning that He put into effect. An example of abbreviation for brevity is His saying, Most High: “We gave Thamūd the she-camel, making things clear, but they wronged through her” (al-Isrāʾ 17:59).

فَفِي هَٰذَا مُخْتَصَرٌ وَمَحْذُوفَانِ فَالْمُضْمَرُ قَوْلُهُ مُبْصِرَةً الْمَعْنَى آيَةً مُبْصِرَةً فَأُضْمِرَ وَمَحْذُوفَاهُ قَوْلُهُ فَظَلَمُوا بِهَا الْمَعْنَى ظَلَمُوا أَنْفُسَهُمْ بِالتَّكْذِيبِ بِهَا فَاخْتُصِرَتْ كَلِمَتَانِ مِنْ كَلِمَتَيْنِ لِلْإِيجَازِ وَمِثْلُهُ قَوْلُهُ : ( وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا ) الْبَقَرَةِ : 259 الْخَوَاءُ الْخَلَاءُ وَالْعُرُوشُ السُّقُوفُ وَهُوَ جَمْعُ عَرْشٍ فَكَيْفَ تَكُونُ خَاوِيَةً مِنْ الْعُرُوشِ وَالْعُرُوشُ مَوْجُودَةٌ فِيهَا ،

fafī hādhā mukhtaṣarun wamaḥdhūfāni fa-al-muḍmaru qawluhu mubṣiratan al-maʿnā ʾāyatan mubṣiratan faʾuḍmira wamaḥdhūfāhu qawluhu faẓalamū bihā al-maʿnā ẓalamū ʾanfusahum bi-al-takdhībi bihā fa-ikhtuṣirat kalimatāni min kalimatayni li-al-ʾījāzi wamithluhu qawluhu: (wahiya khāwiyatun ʿalā ʿurūshihā) al-baqarati: 259 al-khawāʾu al-khalāʾu wa-al-ʿurūshu al-suqūfu wahuwa jamʿu ʿarshin fakayfa takūnu khāwiyatan mina al-ʿurūshi wa-al-ʿurūshu mawjūdatun fīhā,

Here there is an abbreviated expression and two omissions. The implicit word is in His saying “making things clear”: the meaning is “a sign making things clear,” and it was left implicit. Its two omissions are in His saying “they wronged through her”: the meaning is that they wronged themselves by denying her. Two words were thus abbreviated from two expressions for brevity. Similarly, He says: “While it was empty, fallen upon its roofs” (al-Baqara 2:259). Khawāʾ means emptiness, and ʿurūsh means roofs; it is the plural of ʿarsh. How, then, could it be empty of roofs when the roofs were still in it?

فَهَٰذَا مِنْ الْمُخْتَصَرِ الْمَحْذُوفِ وَمَعْنَاهُ وَهِيَ خَاوِيَةٌ مِنْ ثَمَرِهَا أَوْ مِنْ أَهْلِهَا وَاقِعَةٌ عَلَى عُرُوشِهَا وَمِثْلُهُ قَوْلُهُ تَعَالَى : ( وَلَكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الآخِرِ ) الْبَقَرَةِ : 177 ، حُذِفَ الْفِعْلُ وَأُقِيمَ الِاسْمُ مَقَامَهُ فَالْمَعْنَى فِيهِ وَلَكِنَّ الْبِرَّ بِرُّ مَنْ آمَنَ بِاللَّهِ وَقَدْ يَكُونُ مِنْ الْمُبْدَلِ فَيَكُونُ الْمَحْذُوفُ هُوَ اسْمٌ أُبْدِلَ الْفِعْلُ مَكَانَهُ وَلَكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ فَلَمَّا كَانَ الْبِرُّ وَصْفَهُ أُقِيمَ مَكَانَهُ وَمِثْلُ مَعْنَى الْأَوَّلِ قَوْلُهُ عَزَّ وَجَلَّ : ( وَأُشْرِبُوا فِي قُلُوبِهِمْ الْعِجْلَ ) الْبَقَرَةِ : 93 أَيْ حُبَّ الْعِجْلِ ،

fahādhā mina al-mukhtaṣari al-maḥdhūfi wamaʿnāhu wahiya khāwiyatun min thamarihā ʾaw min ʾahlihā wāqiʿatun ʿalā ʿurūshihā wamithluhu qawluhu taʿālā: (walākinna al-birra man ʾāmana bi-allāhi wa-al-yawmi al-ʾākhiri) al-baqarati: 177, ḥudhifa al-fiʿlu waʾuqīma al-ismu maqāmahu fa-al-maʿnā fīhi walākinna al-birra birru man ʾāmana bi-allāhi waqad yakūnu mina al-mubdali fayakūnu al-maḥdhūfu huwa ismun ʾubdila al-fiʿlu makānahu walākinna al-birra man ʾāmana bi-allāhi falammā kāna al-birru waṣfahu ʾuqīma makānahu wamithlu maʿnā al-ʾawwali qawluhu ʿazza wajalla: (waʾushribū fī qulūbihim al-ʿijla) al-baqarati: 93 ʾay ḥubba al-ʿijli,

This is an abbreviated expression with an omission. Its meaning is that it was empty of its fruit, or of its people, and had fallen upon its roofs. Similarly, He Most High says: “But righteousness is one who believes in God and the Last Day” (al-Baqara 2:177). The action has been omitted and the noun put in its place: the meaning is, “But righteousness is the righteousness of one who believes in God.” It may also be a substitution: what has been omitted is a noun, with the action substituted in its place: “But righteousness is one who believes in God.” Since righteousness was his attribute, it was put in his place. Similar to the first meaning is His saying, mighty and majestic: “They were made to drink the calf into their hearts” (al-Baqara 2:93), meaning love of the calf.

وَمِنْ ذَٰلِكَ قَوْلُهُ عَزَّ وَجَلَّ : ( أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ ) الْكَهْفِ : 74 ،

wamin dhālika qawluhu ʿazza wajalla: (ʾaqatalta nafsan zakiyyatan bighayri nafsin) al-kahfi: 74,

Another example is His saying, mighty and majestic: “Have you killed a pure soul without a soul?” (al-Kahf 18:74).

وَلَمْ يَذْكُرْ قَتْلَهُ وَالْمَعْنَى بِغَيْرِ نَفْسٍ قَتَلَهَا فَحَذَفَ الْفِعْلَ وَمِثْلُهُ أَنَّهُ مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ أُضْمِرَ قَوْلُهُ بِغَيْرِ نَفْسٍ قَتَلَهَا أَوْ بِغَيْرِ فَسَادٍ فِي الْأَرْضِ فَاكْتَفَى عَنْهُ بِذِكْرِ غَيْرِ الْأَوْلَى وَكَذَٰلِكَ قَوْلُهُ : ( مَنْ فِي السَّمَوَاتِ وَالْأَرْضِ ) آلِ عِمْرَانَ : 83 مَعْنَاهُ وَمَنْ فِي الْأَرْضِ وَكَذَٰلِكَ قَوْلُهُ : ( فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ ) التِّينِ : 7 هُوَ مُتَّصِلٌ بِقَوْلِهِ سُبْحَانَهُ : ( لَقَدْ خَلَقْنَا الْإِنْسَانَ فِي أَحْسَنِ تَقْوِيمٍ ) التِّينِ : 4 وَفُصِلَ بَيْنَهُمَا النَّعْتُ وَالِاسْتِثْنَاءُ وَالْمَعْنَى فَمَا يُكَذِّبُكَ بَعْدَ هَٰذَا الْبَيَانِ أَيُّهَا الْإِنْسَانُ بِالدِّيَانَةِ فَأَيُّ شَيْءٍ يَحْمِلُكَ عَلَى التَّكْذِيبِ بِأَنْ تُدِينَ اللَّهَ تَعَالَى

walam yadhkur qatlahu wa-al-maʿnā bighayri nafsin qatalahā faḥadhafa al-fiʿla wamithluhu ʾannahu man qatala nafsan bighayri nafsin ʾaw fasādin fī al-ʾarḍi ʾuḍmira qawluhu bighayri nafsin qatalahā ʾaw bighayri fasādin fī al-ʾarḍi fa-iktafā ʿanhu bidhikri ghayri al-ʾūlā wakadhālika qawluhu: (man fī al-samāwāti wa-al-ʾarḍi) ʾāli ʿimrāna: 83 maʿnāhu waman fī al-ʾarḍi wakadhālika qawluhu: (famā yukadhdhibuka baʿdu bi-al-dīni) al-tīni: 7 huwa muttaṣilun biqawlihi subḥānahu: (laqad khalaqnā al-ʾinsāna fī ʾaḥsani taqwīmin) al-tīni: 4 wafuṣila baynahumā al-naʿtu wa-al-istithnāʾu wa-al-maʿnā famā yukadhdhibuka baʿda hādhā al-bayāni ʾayyuhā al-ʾinsānu bi-al-diyānati faʾayyu shayʾin yaḥmiluka ʿalā al-takdhībi biʾan tudīna allāha taʿālā

He did not mention its killing. The meaning is “without a soul that it had killed”: He omitted the action. Similarly: “Whoever kills a soul without a soul or corruption in the earth.” The implicit wording is “without a soul that it had killed, or without corruption in the earth”; the first mention of “without” suffices in place of repeating it. Likewise, His saying “whoever is in the heavens and the earth” (Āl ʿImrān 3:83) means “and whoever is in the earth.” Likewise, His saying “What makes you deny the Judgment after this?” (al-Tīn 95:7) is connected to His saying, glorified is He, “We created the human being in the finest form” (al-Tīn 95:4); the description and the exception separate them. The meaning is: after this explanation, O human being, what makes you deny religious obedience? What carries you into denying that you should render obedience to God Most High,

وَهُوَ أَحْكَمُ الْحَاكِمِينَ وَمِنْ الْمُبْدَلِ الْمُضْمَرِ أَيْضًا : ( إذًا لَأَذَقْنَاكَ ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ ) الْإِسْرَاءِ : 75 الْمَعْنَى ضِعْفَ عَذَابِ الْأَحْيَاءِ وَضِعْفَ عَذَابِ الْمَوْتَى فَأَضْمَرَ ذِكْرَ الْعَذَابِ وَأَبْدَلَ الْأَحْيَاءَ وَالْمَوْتَى بِذِكْرِ الْحَيَاةِ فَأَقَامَ الْوَصْفَ مَقَامَ الِاسْمِ ،

wahuwa ʾaḥkamu al-ḥākimīna wamina al-mubdali al-muḍmari ʾayḍan: (ʾidhan laʾadhaqnāka ḍiʿfa al-ḥayāti waḍiʿfa al-mamāti) al-ʾisrāʾi: 75 al-maʿnā ḍiʿfa ʿadhābi al-ʾaḥyāʾi waḍiʿfa ʿadhābi al-mawtā faʾaḍmara dhikra al-ʿadhābi waʾabdala al-ʾaḥyāʾa wa-al-mawtā bidhikri al-ḥayāti faʾaqāma al-waṣfa maqāma al-ismi,

when He is the wisest of judges? Another example of substitution with an implicit word is: “Then We would have made you taste double in life and double in death” (al-Isrāʾ 17:75). The meaning is double the punishment of the living and double the punishment of the dead. He left punishment unmentioned and replaced “the living and the dead” with the mention of life, putting the attribute in the place of the noun.

وَيَصْلُحُ أَيْضًا أَنْ يَتْرُكَ الْوَصْفَ عَلَى لَفْظِهِ وَيُضْمَرَ أَهْلٌ فَيَكُونُ ضِعْفَ عَذَابِ أَهْلِ الْحَيَاةِ وَضِعْفَ عَذَابِ أَهْلِ الْمَمَاتِ كَمَا أُضْمِرَ أَهْلٌ فِي ذِكْرِ الْقَرْيَةِ وَذِكْرِ الْعِيرِ فَقَالَ : ( وَاسْأَلِ الْقَرْيَةَ الَّتِي كُنَّا فِيهَا وَالْعِيرَ الَّتِي أَقْبَلْنَا فِيهَا ) يُوسُفَ : 82 وَالْمَعْنَى : وَاسْأَلْ أَهْلَ الْقَرْيَةِ وَاسْأَلْ أَهْلَ الْعِيرِ ، وَمِنْ هَٰذَا الْمَعْنَى قَوْلُهُ تَعَالَى : ( ثَقُلَتْ فِي السَّمَوَاتِ وَ الْأَرْضِ ) الْأَعْرَافِ : 187 هُوَ مِنْ الْمُبْدَلِ الْمُضْمَرِ ، فَمُبْدَلُهُ ثَقُلَتْ وَمَعْنَاهُ خَفِيَتْ ،

wayaṣluḥu ʾayḍan ʾan yatruka al-waṣfa ʿalā lafẓihi wayuḍmara ʾahlun fayakūnu ḍiʿfa ʿadhābi ʾahli al-ḥayāti waḍiʿfa ʿadhābi ʾahli al-mamāti kamā ʾuḍmira ʾahlun fī dhikri al-qaryati wadhikri al-ʿīri faqāla: (wa-isʾali al-qaryata allatī kunnā fīhā wa-al-ʿīra allatī ʾaqbalnā fīhā) yūsufa: 82 wa-al-maʿnā: wa-isʾal ʾahla al-qaryati wa-isʾal ʾahla al-ʿīri, wamin hādhā al-maʿnā qawluhu taʿālā: (thaqulat fī al-samāwāti wa-al-ʾarḍi) al-ʾaʿrāfi: 187 huwa mina al-mubdali al-muḍmari, famubdaluhu thaqulat wamaʿnāhu khafiyat,

It is also possible to leave the attribute in its stated form and supply “people,” giving: double the punishment of the people of life and double the punishment of the people of death. “People” is similarly implicit in the mention of the town and the caravan, where He says: “Ask the town in which we were and the caravan in which we came” (Yūsuf 12:82). The meaning is: ask the people of the town and ask the people of the caravan. Of the same kind is His saying, Most High: “It weighs heavily in the heavens and the earth” (al-Aʿrāf 7:187). This is substitution with an implicit word. Its substituted expression is “weighs heavily,” meaning “is hidden.”

أُبْدِلَ بِدَلَالَةِ الْمَعْنَى عَلَيْهِ لِأَنَّ الشَّيْءَ إِذَا خَفِيَ عِلْمُهُ ثَقُلَ وَكَذَٰلِكَ قَوْلُهُ فِي السَّمَوَاتِ مَعْنَاهُ عَلَى وَمُضْمَرُ أَهْلٍ وَالْمَعْنَى خَفِيَتْ عَلَى أَهْلِ السَّمَوَاتِ وَأَهْلِ الْأَرْضِ لَا تَأْتِيكُمْ إِلَّا بَغْتَةً يَعْنِي فَجْأَةً ، وَمِنْهُ قَوْلُهُ عَزَّ وَجَلَّ : ( تَفْتَؤُا تَذْكُرُ يُوسُفَ ) يُوسُفَ : 85 فِيهِ مُضْمَرٌ وَمَحْذُوفٌ ، فَمَحْذُوفُهُ تَزَالُ ؛ وَمُضْمَرُهُ لَا الَّتِي هِيَ جَوَابُ الْقَسَمِ ،

ʾubdila bidalālati al-maʿnā ʿalayhi liʾanna al-shayʾa ʾidhā khafiya ʿilmuhu thaqula wakadhālika qawluhu fī al-samāwāti maʿnāhu ʿalā wamuḍmaru ʾahlin wa-al-maʿnā khafiyat ʿalā ʾahli al-samāwāti waʾahli al-ʾarḍi lā taʾtīkum ʾillā baghtatan yaʿnī fajʾatan, waminhu qawluhu ʿazza wajalla: (taftaʾu tadhkuru yūsufa) yūsufa: 85 fīhi muḍmarun wamaḥdhūfun, famaḥdhūfuhu tazālu; wamuḍmaruhu lā allatī hiya jawābu al-qasami,

It was substituted because the meaning indicates it: when knowledge of something is hidden, it becomes burdensome. Likewise, His expression “in the heavens” means “upon,” and the implicit word is “people.” The meaning is: it is hidden from the people of the heavens and the people of the earth. “It will come upon you only suddenly,” meaning unexpectedly. Another example is His saying, mighty and majestic: “You cease remembering Joseph” (Yūsuf 12:85). It contains an implicit word and an omitted word. The omitted word is tazālu, “cease,” and the implicit word is lā, “not,” which supplies the response to the oath.

وَالْمَعْنَى : قَالُوا تَاللَّهِ لَا تَزَالُ تَفْتَؤُا تَذْكُرُ يُوسُفَ فَأُضْمِرَتْ لَا وَأُبْدِلَتْ تَزَالُ بِقَوْلِهِ تَفْتَؤُا وَهِيَ مِنْ مُخْتَصَرِ الْكَلَامِ وَفَصِيحِهِ وَبَلِيغِهِ وَهِيَ لُغَةٌ لِبَعْضِ الْعَرَبِ وَفِي الْقُرْآنِ مِنْ كُلِّ لُغَةٍ .

wa-al-maʿnā: qālū ta-allāhi lā tazālu taftaʾu tadhkuru yūsufa faʾuḍmirat lā waʾubdilat tazālu biqawlihi taftaʾu wahiya min mukhtaṣari al-kalāmi wafaṣīḥihi wabalīghihi wahiya lughatun libaʿḍi al-ʿarabi wafī al-qurʾāni min kulli lughatin.

The meaning is: “They said: By God, you do not cease, you stop not, remembering Joseph.” Lā, “not,” was left implicit, and tazālu, “cease,” was replaced by His expression taftaʾu. This is concise, lucid, eloquent speech. It belongs to the language of some of the Arabs, and the Qurʾān contains something of every dialect.

وَمِنْ هَٰذَا قَوْلُهُ عَزَّ وَجَلَّ : ( وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ ) الْوَاقِعَةِ : 82 وَقَوْلُهُ سُبْحَانَهُ : ( بَدَّلُوا نِعْمَتَ اللَّهِ كُفْرًا ) إِبْرَاهِيمَ : 28 مَعْنَاهُ تَجْعَلُونَ شُكْرَ رِزْقِكُمْ أَنَّكُمْ تُكَذِّبُونَ وَكَذَٰلِكَ بَدَّلُوا شُكْرَ نِعْمَةِ اللَّهِ كُفْرًا بِهَا وَمِثْلُهُ ( فَكَأَيِّنْ مِنْ قَرْيَةٍ أَهْلَكْنَاهَا ) الْحَجِّ : 45 : ( وَكَأَيِّنْ مِنْ قَرْيَةٍ أَمْلَيْتُ لَهَا ) الْحَجِّ : 48 مَعْنَاهُ أَهْلُ قَرْيَةٍ مِثْلُ قَوْلِهِ : ( وَاسْأَلِ الْعِيرَ ) يُوسُفَ : 82 الْمَعْنَى أَهْلُ الْعِيرِ وَالْعِيرُ هِيَ الْإِبِلُ الْمَجْهُولَةُ وَهَٰذَا الَّذِي تُسَمِّيهِ النَّحْوِيُّونَ الْمَجَازَ ،

wamin hādhā qawluhu ʿazza wajalla: (watajʿalūna rizqakum ʾannakum tukadhdhibūna) al-wāqiʿati: 82 waqawluhu subḥānahu: (baddalū niʿmata allāhi kufran) ʾibrāhīma: 28 maʿnāhu tajʿalūna shukra rizqikum ʾannakum tukadhdhibūna wakadhālika baddalū shukra niʿmati allāhi kufran bihā wamithluhu (fakaʾayyin min qaryatin ʾahlaknāhā) al-ḥajji: 45: (wakaʾayyin min qaryatin ʾamlaytu lahā) al-ḥajji: 48 maʿnāhu ʾahlu qaryatin mithlu qawlihi: (wa-isʾali al-ʿīra) yūsufa: 82 al-maʿnā ʾahlu al-ʿīri wa-al-ʿīru hiya al-ʾibilu al-majhūlatu wahādhā alladhī tusammīhi al-naḥwiyyūna al-majāza,

Another example is His saying, mighty and majestic: “You make your provision that you deny” (al-Wāqiʿa 56:82), and His saying, glorified is He: “They exchanged God’s blessing for unbelief” (Ibrāhīm 14:28). The meaning is: you make the gratitude for your provision consist in your denial. Likewise, they exchanged gratitude for God’s blessing for disbelief in it. Similar are “How many a town We destroyed” (al-Ḥajj 22:45) and “How many a town to which I granted respite” (al-Ḥajj 22:48): the meaning is the people of a town. It is like His saying “Ask the caravan” (Yūsuf 12:82), meaning the people of the caravan. The caravan is the unidentified camels. This is what the grammarians call figurative usage.

وَهَٰكَذَا قَوْلُهُ : ( إِنَّ هٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ ) الْإِسْرَاءِ : 9 مَعْنَاهُ لِلطَّرِيقَةِ الَّتِي هِيَ أَقْوَمُ ،

wahākadhā qawluhu: (ʾinna hādhā al-qurʾāna yahdī li-allatī hiya ʾaqwamu) al-ʾisrāʾi: 9 maʿnāhu li-al-ṭarīqati allatī hiya ʾaqwamu,

Likewise, His saying “This Qurʾān guides to that which is most upright” (al-Isrāʾ 17:9) means to the way that is most upright.

وَمِثْلُ هَٰذَا قَوْلُهُ عَزَّ وَجَلَّ : ( وَقُلْ لِعِبَادِي يَقُولُوا الَّتِي هِيَ أَحْسَنُ ) الْإِسْرَاءِ : 53 أَيْ يَقُولُوا الْكَلِمَةَ الَّتِي هِيَ أَحْسَنُ وَمِثْلُ هَٰذَا قَوْلُهُ : ( ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ ) الْمُؤْمِنُونَ : 96 أَيْ بِالْكَلِمَةِ أَوْ بِالْفِعْلَةِ الَّتِي هِيَ أَحْسَنُ وَمِثْلُ قَوْلِهِ : ( إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَى ) الْأَنْبِيَاءِ : 101 أَيْ الْكَلِمَةُ الْحُسْنَى وَالْوَجْهُ الْآخَرُ أَنَّ الْحُسْنَى اسْمٌ لَا نَعْتٌ فَمَعْنَاهُ الْجَنَّةُ وَهَٰكَذَا قَوْلُهُ : ( عَلَى مُلْكِ سُلَيْمَانَ ) الْبَقَرَةِ : 102 أَيْ عَلَى عَهْدِ مُلْكِ سُلَيْمَانَ فَأَضْمَرَ قَوْلَهُ عَهْدُ ،

wamithlu hādhā qawluhu ʿazza wajalla: (waqul liʿibādī yaqūlū allatī hiya ʾaḥsanu) al-ʾisrāʾi: 53 ʾay yaqūlū al-kalimata allatī hiya ʾaḥsanu wamithlu hādhā qawluhu: (idfaʿ bi-allatī hiya ʾaḥsanu al-sayyiʾata) al-muʾminūna: 96 ʾay bi-al-kalimati ʾaw bi-al-fiʿlati allatī hiya ʾaḥsanu wamithlu qawlihi: (ʾinna alladhīna sabaqat lahum minnā al-ḥusnā) al-ʾanbiyāʾi: 101 ʾay al-kalimatu al-ḥusnā wa-al-wajhu al-ʾākharu ʾanna al-ḥusnā ismun lā naʿtun famaʿnāhu al-jannatu wahākadhā qawluhu: (ʿalā mulki sulaymāna) al-baqarati: 102 ʾay ʿalā ʿahdi mulki sulaymāna faʾaḍmara qawlahu ʿahdu,

Similar is His saying, mighty and majestic: “Tell My servants to say that which is best” (al-Isrāʾ 17:53), meaning to say the word that is best. Similar is His saying “Repel the evil deed with that which is best” (al-Muʾminūn 23:96), meaning with the word or the deed that is best. Similar is His saying “Those for whom the best has already gone forth from Us” (al-Anbiyāʾ 21:101), meaning the best word. The other interpretation is that “the best” is a noun, rather than an attribute, meaning Paradise. Likewise, His saying “during Solomon’s reign” (al-Baqara 2:102) means during the time of Solomon’s reign: He left the word “time” implicit.

وَمِثْلُ قَوْلِهِ : ( وَآتِنَا مَا وَعَدْتَنَا عَلَى رُسُلِكَ ) آلِ عِمْرَانَ : 194 أَيْ عَلَى أَلْسِنَةِ رُسُلِكَ فَأَضْمَرَ أَلْسِنَةً وَمِنْ الْمُكَنَّى الْمُضْمَرِ قَوْلُهُ تَعَالَى : ( وَمَا أَنْسَانِيهُ إِلَّا الشَّيْطَانُ ) سُورَةُ الْكَهْفِ : 63 أَضْمَرَ الْحُوتَ وَذِكْرَهُ وَاسْمَ مُوسَى لِلِاخْتِصَارِ وَالْمَعْنَى ،

wamithlu qawlihi: (waʾātinā mā waʿadtanā ʿalā rusulika) ʾāli ʿimrāna: 194 ʾay ʿalā ʾalsinati rusulika faʾaḍmara ʾalsinatan wamina al-mukannā al-muḍmari qawluhu taʿālā: (wamā ʾansānīhu ʾillā al-shayṭānu) sūratu al-kahfi: 63 ʾaḍmara al-ḥūta wadhikrahu wa-isma mūsā li-al-ikhtiṣāri wa-al-maʿnā,

Similar is His saying “Give us what You promised us through Your messengers” (Āl ʿImrān 3:194), meaning through the tongues of Your messengers: He left “tongues” implicit. Among expressions with an implicit pronoun is His saying, Most High: “None made me forget it except Satan” (Sūrat al-Kahf 18:63). He left the fish, its mention, and the name of Moses implicit for brevity. The meaning is:

وَمَا أَنْسَانِي ذِكْرَ الْحُوتِ لَكَ إِلَّا الشَّيْطَانُ وَمِثْلُهُ قَوْلُهُ : ( إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ ) الْقَدْرِ : 1 أَيْ أَنْزَلْنَا الْقُرْآنَ فَكُنِّيَ عَنْهُ وَلَمْ يَتَقَدَّمْ لَهُ ذِكْرٌ وَكَذَٰلِكَ قَوْلُهُ : ( حَتَّى تَوَارَتْ بِالْحِجَابِ ) ص : 32 يَعْنِي تَوَارَتْ الشَّمْسُ بِحِجَابِ اللَّيْلِ فَكُنِّيَ عَنْهَا وَلَمْ يَجْرِ لَهَا ذِكْرٌ وَمِثْلُهُ وَقَوْلُهُ عَزَّ وَجَلَّ : ( وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا ) فُصِّلَتْ : 35 أَيْ الْكَلِمَةُ الطَّيِّبَةُ أَوْ الْفِعْلَةُ الَّتِي هِيَ أَحْسَنُ وَبِمَعْنَاهُ قَوْلُهُ تَعَالَى : ( وَلَا يَلْقَاهَا إِلَّا الصَّابِرُونَ ) الْقَصَصِ : 80 يَعْنِي كَلِمَةَ الزُّهْدِ فِي الدُّنْيَا وَمَقَالَةَ التَّرْغِيبِ وَالرَّغْبَةِ فِي الْآخِرَةِ عَائِدٌ عَلَى قَوْلُهُ تَعَالَى : ( وَيْلَكُمْ ثَوَابُ اللَّهِ خَيْرٌ ) الْقَصَصِ : 80 أَيْ هَٰذِهِ الْمَقَالَةَ

wamā ʾansānī dhikra al-ḥūti laka ʾillā al-shayṭānu wamithluhu qawluhu: (ʾinnā ʾanzalnāhu fī laylati al-qadri) al-qadri: 1 ʾay ʾanzalnā al-qurʾāna fakunniya ʿanhu walam yataqaddam lahu dhikrun wakadhālika qawluhu: (ḥattā tawārat bi-al-ḥijābi) ṣād: 32 yaʿnī tawārat al-shamsu biḥijābi al-layli fakunniya ʿanhā walam yajri lahā dhikrun wamithluhu waqawluhu ʿazza wajalla: (wamā yulaqqāhā ʾillā alladhīna ṣabarū) fuṣṣilat: 35 ʾay al-kalimatu al-ṭayyibatu ʾaw al-fiʿlatu allatī hiya ʾaḥsanu wabimaʿnāhu qawluhu taʿālā: (walā yalqāhā ʾillā al-ṣābirūna) al-qaṣaṣi: 80 yaʿnī kalimata al-zuhdi fī al-dunyā wamaqālata al-targhībi wa-al-raghbati fī al-ʾākhirati ʿāʾidun ʿalā qawlihi taʿālā: (waylakum thawābu allāhi khayrun) al-qaṣaṣi: 80 ʾay hādhihi al-maqālata

“None made me forget to mention the fish to you except Satan.” Similar is His saying “We sent it down on the Night of Decree” (al-Qadr 97:1), meaning that We sent down the Qurʾān. He referred to it by a pronoun without previously mentioning it. Likewise, His saying “until she disappeared behind the veil” (Ṣād 38:32) means that the sun disappeared behind the veil of night. He referred to her by a pronoun although she had not been mentioned. Similar is His saying, mighty and majestic: “None is granted it except those who are patient” (Fuṣṣilat 41:35), meaning the good word or the deed that is best. Of the same meaning is His saying, Most High: “None receives it except the patient” (al-Qaṣaṣ 28:80), meaning the word of renunciation of this world and the statement that encourages and expresses desire for the next world. It refers back to His saying, Most High: “Woe to you! God’s reward is better” (al-Qaṣaṣ 28:80), meaning this very statement.

وَمِنْ الْمُبْدَلِ الْمُخْتَصَرِ قَوْلُهُ عَزَّ وَجَلَّ : ( وَإِذَا قِيلَ لَهُ اتَّقِ اللَّهَ أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ ) الْبَقَرَةِ : 206 مَعْنَاهُ حَمَلَتْهُ الْعِزَّةُ عَلَى الْإِثْمِ أَيْ حَمَلَهُ التَّعَزُّزُ وَالْأَنَفَةُ عَلَى الْإِثْمِ وَلَمْ يُبَالِ فَأَخَذَتْهُ بِمَعْنَى حَمَلَتْهُ بِالْإِثْمِ بِمَعْنَى عَلَى الْإِثْمِ .

wamina al-mubdali al-mukhtaṣari qawluhu ʿazza wajalla: (waʾidhā qīla lahu ittaqi allāha ʾakhadhathu al-ʿizzatu bi-al-ʾithmi) al-baqarati: 206 maʿnāhu ḥamalathu al-ʿizzatu ʿalā al-ʾithmi ʾay ḥamalahu al-taʿazzuzu wa-al-ʾanafatu ʿalā al-ʾithmi walam yubāli faʾakhadhathu bimaʿnā ḥamalathu bi-al-ʾithmi bimaʿnā ʿalā al-ʾithmi.

Among abbreviated substitutions is His saying, mighty and majestic: “When he is told, ‘Fear God,’ pride seizes him through sin” (al-Baqara 2:206). Its meaning is that pride carries him into sin: self-exaltation and disdain carry him into sin and he does not care. Thus “seizes him” means “carries him,” and “through sin” means “into sin.”

وَمِنْ هَٰذَا قَوْلُهُ : ( لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ) الْبَقَرَةِ : 255 أَيْ لَا تَحْمِلُهُ سِنَةٌ وَلَا نَوْمٌ لِأَنَّ السِّنَةَ تَحْمِلُ الْعَبْدَ أَيْ تَذْهَبُ بِهِ عَنْ التَّيَقُّظِ وَمِنْ الْمَنْقُولِ الْمُنْقَلِبِ قَوْلُهُ عَزَّ وَجَلَّ : ( يَدْعُو لِمَنْ ضَرُّهُ أَقْرَبُ مِنْ نَفْعِهِ ) الْحَجِّ : 13 اللَّامُ فِي لِمَنْ مَنْقُولَةٌ وَالْمَعْنَى يَدْعُو مَنْ لَضَرُّهُ أَقْرَبُ مِنْ نَفْعِهِ وَمِثْلُهُ : ( لَتَنُوءَ بِالْعُصْبَةِ ) الْقَصَصِ : 76 مَعْنَاهُ لَتَنُوءَ الْعُصْبَةُ بِهَا أَيْ لَتَثْقُلَ بِحَمْلِهَا لِثِقَلِهَا عَلَيْهِمْ وَمِثْلُهُ قَوْلُهُ : ( وَطُورِ سِينِينَ ) التِّينِ : 2 سَلَامٌ عَلَى آلِ يَاسِينَ

wamin hādhā qawluhu: (lā taʾkhudhuhu sinatun walā nawmun) al-baqarati: 255 ʾay lā taḥmiluhu sinatun walā nawmun liʾanna al-sinata taḥmilu al-ʿabda ʾay tadhhabu bihi ʿani al-tayaqquẓi wamina al-manqūli al-munqalibi qawluhu ʿazza wajalla: (yadʿū liman ḍarruhu ʾaqrabu min nafʿihi) al-ḥajji: 13 al-lāmu fī liman manqūlatun wa-al-maʿnā yadʿū man laḍarruhu ʾaqrabu min nafʿihi wamithluhu: (latanūʾa bi-al-ʿuṣbati) al-qaṣaṣi: 76 maʿnāhu latanūʾa al-ʿuṣbatu bihā ʾay latathqula biḥamlihā lithiqalihā ʿalayhim wamithluhu qawluhu: (waṭūri sīnīna) al-tīni: 2 salāmun ʿalā ʾāli yāsīna

Another example is His saying “Neither slumber nor sleep seizes Him” (al-Baqara 2:255), meaning that neither slumber nor sleep carries Him away. Slumber carries the servant away, meaning that it takes him away from wakefulness. Among transferred and inverted expressions is His saying, mighty and majestic: “He calls upon one whose harm is nearer than his benefit” (al-Ḥajj 22:13). The lām in liman has been transferred; the meaning is yadʿū man laḍarruhu aqrabu min nafʿihi. Similar is “would weigh heavily upon a band” (al-Qaṣaṣ 28:76): it means that the band would be weighed down by them, that is, burdened by carrying them because of their weight upon them. Similar is His saying “Mount Sīnīn” (al-Tīn 95:2), and “Peace upon Āl Yāsīn.”

وَهُوَ مِمَّا قُلِبَ اسْمُهُ لِازْدِوَاجِ الْكَلِمِ الْمَعْنَى طُورُ سِينَا وَسَلَامٌ عَلَى إِلْيَاسِينَ قِيلَ إِدْرِيسُ لِأَنَّ فِي حَرْفِ ابْنِ مَسْعُودٍ سَلَامٌ عَلَى إِدْرِيسَ وَنَحْوُهُ جَعَلُوا الْقُرْآنَ عِضِينَ أَيْ أَعْضَاءً كَأَنَّهُمْ عَضَّوْهُ فَآمَنُوا بِبَعْضٍ وَكَفَرُوا بِبَعْضٍ وَبِمَعْنَاهُ وَجَعَلَ مِنْهُمْ الْقِرَدَةَ وَالْخَنَازِيرَ وَعَبَدَ الطَّاغُوتَ الْمَعْنَى وَجَعَلَ مِنْهُمْ عَبْدَ الطَّاغُوتِ وَيَصْلُحُ أَنْ يَكُونَ مَعْطُوفًا عَلَى قَوْلِهِ : ( مَنْ لَعَنَهُ اللَّهُ وَغَضِبَ عَلَيْهِ ) الْمَائِدَةِ 60 ،

wahuwa mimmā quliba ismuhu li-izdiwāji al-kalimi al-maʿnā ṭūru sīnā wasalāmun ʿalā ʾilyāsīna qīla ʾidrīsu liʾanna fī ḥarfi ibni masʿūdin salāmun ʿalā ʾidrīsa wanaḥwuhu jaʿalū al-qurʾāna ʿiḍīna ʾay ʾaʿḍāʾan kaʾannahum ʿaḍḍawhu faʾāmanū bibaʿḍin wakafarū bibaʿḍin wabimaʿnāhu wajaʿala minhum al-qiradata wa-al-khanāzīra waʿabada al-ṭāghūta al-maʿnā wajaʿala minhum ʿabda al-ṭāghūti wayaṣluḥu ʾan yakūna maʿṭūfan ʿalā qawlihi: (man laʿanahu allāhu waghaḍiba ʿalayhi) al-māʾidati: 60,

This is one of the names whose form has been altered for the pairing of expressions. The meaning is Mount Sinai and peace upon Ilyāsīn. It has been said that this is Idrīs, because in Ibn Masʿūd’s reading it is “Peace upon Idrīs.” Similar is “They made the Qurʾān into portions,” meaning limbs, as though they had dismembered it, believing in part and disbelieving in part. Of the same kind is “He made among them apes and swine and one who served the false deity.” The meaning is: He made among them one who served the false deity. It can also be coordinated with His expression “whom God cursed and with whom He was angry” (al-Māʾida 5:60),

وَمَنْ ( عَبَدَ الطَّاغُوتَ ) الْمَائِدَةِ: 60 وَمَنْ قَرَأَ الطَّاغُوتَ بِالْكَسْرِ فَإِنَّهُ يَجْعَلُ عَبْدَ اسْمًا وَأَضَافَهُ إِلَى الطَّاغُوتِ بِمَعْنَى وَعَبَدَةٍ وَعِبَادٍ وَفِيهِ خَمْسُ لُغَاتٍ أُخْرَى: عُبَّادُ الطَّاغُوتِ وَعُبُدُ الطَّاغُوتِ وَعَبَدَةُ الطَّاغُوتِ وَعِبَادُ الطَّاغُوتِ وَعَبْدُ الطَّاغُوتِ،

waman (ʿabada al-ṭāghūta) al-māʾidati: 60 waman qaraʾa al-ṭāghūta bi-al-kasri faʾinnahu yajʿalu ʿabda isman waʾaḍāfahu ʾilā al-ṭāghūti bimaʿnā waʿabadatin waʿibādin wafīhi khamsu lughātin ʾukhrā: ʿubbādu al-ṭāghūti waʿubudu al-ṭāghūti waʿabadatu al-ṭāghūti waʿibādu al-ṭāghūti waʿabdu al-ṭāghūti,

and “who served the false deity” (al-Māʾida 5:60). Whoever reads al-ṭāghūt with kasra treats ʿabd as a noun and annexes it to al-ṭāghūt, in the sense of “worshippers” and “servants.” There are five further dialectal forms here: ʿubbādu al-ṭāghūti, ʿubudu al-ṭāghūti, ʿabadatu al-ṭāghūti, ʿibādu al-ṭāghūti, and ʿabdu al-ṭāghūti.

وَأَمَّا عَبَدَ الطَّاغُوتَ نَصْبًا فَهُوَ بِمَعْنَى الْفِعْلِ مِنْ الْعِبَادَةِ وَمِنْ الْمُضْمَرِ الْمُخْتَصَرِ أَيْضًا قَوْلُهُ عَزَّ وَجَلَّ : ( أَلَا إِنَّ عَادًا كَفَرُوا رَبَّهُمْ ) سُورَةُ هُودٍ : 60 ضَمِيرُهُ إِحْدَى كَلِمَتَيْنِ كَفَرُوا نِعْمَةَ رَبِّهِمْ كَفَرُوا تَوْحِيدَ رَبِّهِمْ فَأُضْمِرَ لِلِاخْتِصَارِ وَانْتِصَابُ الِاسْمِ لِسُقُوطِ الْخَافِضِ وَفِيهَا وَجْهٌ غَرِيبٌ إِلَّا أَنَّهُ مَحْمُولٌ عَلَى الْمَعْنَى لِأَنَّهُ أَيْ غَطَّوْا رَبَّهُمْ التَّغْطِيَةَ أَيْ غَطَّوْا آيَاتِهِ وَمَا دَعَا إلَيْهِ مِنْ الْحَقِّ وَالْمَعْنَى كَفَّرَهُمْ أَيْ غَطَّى عَلَيْهِمْ بِمَا غَطَّوْا رَبَّهُمْ هَٰكَذَا حَقِيقَةً فِي التَّوْحِيدِ إذْ الْأَوَّلِيَّةُ فِي كُلِّ فِعْلٍ مِنْهُ وَهُمْ ثَوَانٍ فِيمَا بَعْدُ فَهُوَ بِمَعْنَى قَوْلِهِ : ( وَلَلَبَسْنَا عَلَيْهِمْ مَا يَلْبِسُونَ ) الْأَنْعَامِ : 9 اللَّبْسُ التَّغْطِيَةُ .

waʾammā ʿabada al-ṭāghūta naṣban fahuwa bimaʿnā al-fiʿli mina al-ʿibādati wamina al-muḍmari al-mukhtaṣari ʾayḍan qawluhu ʿazza wajalla: (ʾalā ʾinna ʿādan kafarū rabbahum) sūratu hūdin: 60 ḍamīruhu ʾiḥdā kalimatayni kafarū niʿmata rabbihim kafarū tawḥīda rabbihim faʾuḍmira li-al-ikhtiṣāri wa-intiṣābu al-ismi lisuqūṭi al-khāfiḍi wafīhā wajhun gharībun ʾillā ʾannahu maḥmūlun ʿalā al-maʿnā liʾannahu ʾay ghaṭṭaw rabbahum al-taghṭiyata ʾay ghaṭṭaw ʾāyātihi wamā daʿā ʾilayhi mina al-ḥaqqi wa-al-maʿnā kaffarahum ʾay ghaṭṭā ʿalayhim bimā ghaṭṭaw rabbahum hākadhā ḥaqīqatan fī al-tawḥīdi ʾidh al-ʾawwaliyyatu fī kulli fiʿlin minhu wahum thawānin fīmā baʿdu fahuwa bimaʿnā qawlihi: (walalabasnā ʿalayhim mā yalbisūna) al-ʾanʿāmi: 9 al-labsu al-taghṭiyatu.

As for ʿabada al-ṭāghūta with the accusative ending, it has the force of a verb derived from worship. Another abbreviated expression with an implicit word is His saying, mighty and majestic: “Indeed, ʿĀd disbelieved in their Lord” (Sūrat Hūd 11:60). One of two expressions is implicit: they denied their Lord’s blessing; they denied their Lord’s oneness. It was left implicit for brevity, and the noun is accusative because the governing preposition has fallen away. There is also an unusual interpretation, based on the meaning: they covered their Lord, “covering” meaning that they covered His signs and the truth to which He called them. The meaning is that He covered them, that is, veiled them, through their covering their Lord. This is how it is in the reality of oneness, since the first act in every action is His, while they come second afterward. It has the meaning of His saying “We would have confused for them what they confuse” (al-Anʿām 6:9). Labs means covering.

وَمِنْهُ قَوْلُهُ : ( الَّذِينَ اتَّخَذُوا مِنْ دُونِ اللَّهِ أَوْلِيَاءَ ) الْعَنْكَبُوتِ : 41 ، مَا نَعْبُدُهُمْ مُضْمَرُهُ يَقُولُونَ مَا نَعْبُدُهُمْ وَمِثْلُهُ فَظَلْتُمْ تُفَكِّرُونَ إِنَّا لَمُغْرَمُونَ أَيْ يَقُولُونَ إِنَّا لَمُغْرَمُونَ وَعَلَى هَٰذَا الْمَعْنَى وَجْهُ قَوْلِهِ : ( فَمَا لِهَؤُلَاءِ الْقَوْمِ لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًا ) النِّسَاءِ : 78 مَا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللّهِ وَمَا أَصَابَكَ مِنْ سَيِّئَةٍ فَمِنْ نَفْسِكَ ،

waminhu qawluhu: (alladhīna ittakhadhū min dūni allāhi ʾawliyāʾa) al-ʿankabūti: 41, mā naʿbuduhum muḍmaruhu yaqūlūna mā naʿbuduhum wamithluhu faẓaltum tufakkirūna ʾinnā lamughramūna ʾay yaqūlūna ʾinnā lamughramūna waʿalā hādhā al-maʿnā wajhu qawlihi: (famā lihāʾulāʾi al-qawmi lā yakādūna yafqahūna ḥadīthan) al-nisāʾi: 78 mā ʾaṣābaka min ḥasanatin famina allāhi wamā ʾaṣābaka min sayyiʾatin famin nafsika,

Another example is His saying “Those who take protectors apart from God” (al-ʿAnkabūt 29:41), “We worship them”: its implicit wording is “They say: We worship them.” Similar is “You remained pondering; we are burdened with loss,” meaning that they say, “We are burdened with loss.” On this understanding His saying is construed: “What is wrong with these people, that they scarcely understand a statement?” (al-Nisāʾ 4:78), “Whatever good reaches you is from God, and whatever evil reaches you is from yourself.”

الْمَعْنَى فِيهِ يَقُولُونَ : مَا أَصَابَكَ عَلَى مَعْنَى الْإِخْبَارِ عَنْهُمْ وَالذَّمِّ لَهُمْ فَهَلَكَتْ بِذَٰلِكَ الْقَدَرِيَّةُ لِجَهْلِهِمْ بِعِلْمِ الْعَرَبِيَّةِ فَظَنُّوا أَنَّهُ ابْتِدَاءُ شَرْعٍ وَبَيَانٍ مِنْ اللَّهِ عَزَّ وَجَلَّ وَقَدْ أَحْكَمَ اللَّهُ عَزَّ وَجَلَّ ابْتِدَاءَ شَرْعِهِ وَبَيَانِهِ بِأَوَّلِ الْآيَةِ فِي قَوْلِهِ : ( قُلْ كُلٌّ مِنْ عِنْدِ اللَّهِ ) النِّسَاءِ : 78 ،

al-maʿnā fīhi yaqūlūna: mā ʾaṣābaka ʿalā maʿnā al-ʾikhbāri ʿanhum wa-al-dhammi lahum fahalakat bidhālika al-qadariyyatu lijahlihim biʿilmi al-ʿarabiyyati faẓannū ʾannahu ibtidāʾu sharʿin wabayānin min allāhi ʿazza wajalla waqad ʾaḥkama allāhu ʿazza wajalla ibtidāʾa sharʿihi wabayānihi biʾawwali al-ʾāyati fī qawlihi: (qul kullun min ʿindi allāhi) al-nisāʾi: 78,

The meaning is: they say, “Whatever reaches you,” as a report about them and a censure of them. The Qadariyya were ruined by this through their ignorance of Arabic, imagining it to be the beginning of a prescription and explanation from God, mighty and majestic. Yet God, mighty and majestic, had made the opening of His prescription and explanation firm at the beginning of the verse, in His saying “Say: all is from God” (al-Nisāʾ 4:78).

وَقَدْ كَانَ ابْنُ عَبَّاسٍ يَقُولُ إِذَا اشْتَبَهَ عَلَيْكُمْ شَيْءٌ مِنْ الْقُرْآنِ فَالْتَمِسُوهُ فِي كَلَامِ الْعَرَبِ فَإِنَّ الرَّجُلَ يَتْلُو الْآيَةَ فَيَعْيَا بِوَجْهِهَا فَيُكَفِّرُهُ وَقَرَأْتُهَا فِي مُصْحَفِ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ فَمَا لِهَؤُلَاءِ الْقَوْمِ لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًا قَالُوا مَا أَصَابَكَ مِنْ حَسَنَةٍ فَهَٰذَا كَمَا أَنْبَأْتُكَ وَقَدْ رَأَيْتُ فِي مُصْحَفِ عَبْدِ اللَّهِ وَالَّذِينَ اتَّخَذُوا مِنْ دُونِهِ أَوْلِيَاءَ قَالُوا مَا نَعْبُدُهُمْ فَهَٰذَا مِنْ ذَٰلِكَ ،

waqad kāna ibnu ʿabbāsin yaqūlu ʾidhā ishtabaha ʿalaykum shayʾun mina al-qurʾāni fa-iltamisūhu fī kalāmi al-ʿarabi faʾinna al-rajula yatlū al-ʾāyata fayaʿyā biwajhihā fayukaffiruhu waqaraʾtuhā fī muṣḥafi ʿabdi allāhi bni masʿūdin famā lihāʾulāʾi al-qawmi lā yakādūna yafqahūna ḥadīthan qālū mā ʾaṣābaka min ḥasanatin fahādhā kamā ʾanbaʾtuka waqad raʾaytu fī muṣḥafi ʿabdi allāhi wa-alladhīna ittakhadhū min dūnihi ʾawliyāʾa qālū mā naʿbuduhum fahādhā min dhālika,

Ibn ʿAbbās used to say: “When something in the Qurʾān is unclear to you, seek it in the speech of the Arabs. A man may recite a verse and be at a loss over its construction, and it leads him to unbelief.” I read it in the codex of ʿAbd Allāh ibn Masʿūd: “What is wrong with these people, that they scarcely understand a statement? They said: Whatever good reaches you.” This is just as I have told you. I also saw in the codex of ʿAbd Allāh: “Those who take protectors apart from Him said: We worship them.” This is another instance of the same kind.

وَمِنْ الْمُضْمَرِ قَوْلُهُ تَعَالَى : ( وَلَوْ نَشَاءُ لَجَعَلْنَا مِنْكُمْ مَلَائِكَةً فِي الْأَرْضِ يَخْلُفُونَ ) الزُّخْرُفِ : 60 لَيْسَ أَنَّهُ يَجْعَلُ مِنْ الْبَشَرِ مَلَائِكَةً وَلَكِنْ مَعْنَاهُ لَجَعَلْنَا بَدَلًا مِنْكُمْ مَلَائِكَةً وَيَصْلُحُ لَجَعَلْنَا بَدَلَكُمْ بِمَعْنَى مِنْكُمْ ، وَمِنْ الْمُبْدَلِ لَهُ قَوْلُهُ عَزَّ وَجَلَّ : ( وَهُمْ لَهَا سَابِقُونَ ) الْمُؤْمِنُونَ : 61 اللَّامُ بَدَلٌ مِنْ الْبَاءِ الْمَعْنَى وَهُمْ بِهَا سَابِقُونَ لِأَنَّهُمْ لَوْ سَبَقُوهَا لَفَاتَتْهُمْ ، وَعَلَى هَٰذَا الْمَعْنَى قَالَ بَعْضُهُمْ إِنَّ قَوْلَهُ عَزَّ وَجَلَّ : ( فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ ) الْأَعْرَافِ : 143 ،

wamina al-muḍmari qawluhu taʿālā: (walaw nashāʾu lajaʿalnā minkum malāʾikatan fī al-ʾarḍi yakhlufūna) al-zukhrufi: 60 laysa ʾannahu yajʿalu mina al-bashari malāʾikatan walākin maʿnāhu lajaʿalnā badalan minkum malāʾikatan wayaṣluḥu lajaʿalnā badalakum bimaʿnā minkum, wamina al-mubdali lahu qawluhu ʿazza wajalla: (wahum lahā sābiqūna) al-muʾminūna: 61 al-lāmu badalun mina al-bāʾi al-maʿnā wahum bihā sābiqūna liʾannahum law sabaqūhā lafātathum, waʿalā hādhā al-maʿnā qāla baʿḍuhum ʾinna qawlahu ʿazza wajalla: (falammā tajallā rabbuhu li-al-jabali) al-ʾaʿrāfi: 143,

Among expressions with an implicit word is His saying, Most High: “If We willed, We would make from you angels succeeding one another in the earth” (al-Zukhruf 43:60). It does not mean that He makes angels out of human beings. Its meaning is: We would make angels instead of you. It can also mean “We would make in your place,” with “in your place” conveying “from you.” Among substitutions is His saying, mighty and majestic: “They are foremost for them” (al-Muʾminūn 23:61). Lām replaces bāʾ: the meaning is that they are foremost through them, since if they outstripped them, they would miss them. On this understanding, some said concerning His saying, mighty and majestic, “When his Lord disclosed Himself to the mountain” (al-Aʿrāf 7:143):

أَيْ بِالْجَبَلِ كَانَ الْجَبَلُ حِجَابًا لِمُوسَى فَكَشَفَهُ عَنْهُ فَتَجَلَّى بِهِ كَمَا قَالَ مِنْ الشَّجَرَةِ أَنْ يَا مُوسَى إنَّنِي أَنَا اللَّهُ فَكَانَتِ الشَّجَرَةُ وِجْهَةً لِمُوسَى كَلَّمَهُ اللَّهُ عَزَّ وَجَلَّ مِنْهَا وَمِثْلُهُ : ( وَلَأَصْلُبَنَّكُمْ فِي جُذُوعِ النَّخْلِ ) طٰهٰ : 71 مَعْنَاهُ عَلَى جُذُوعٍ ، وَكَذَٰلِكَ : ( فَلَا تَجْعَلْنِي فِي الْقَوْمِ الظَّالِمِينَ ) الْمُؤْمِنُونَ : 94 مَعْنَاهُ أَيْ مَعَ الْقَوْمِ وَبِمَعْنَاهُ : ( أَمْ لَهُمْ سُلَّمٌ يَسْتَمِعُونَ فِيهِ ) الطُّورِ : 38 أَيْ عَلَيْهِ وَيَصْلُحُ بِهِ وَكَذَٰلِكَ قَوْلُهُ : ( مُسْتَكْبِرِينَ بِهِ ) الْمُؤْمِنُونَ : 67 أَيْ عَنْهُ يَعْنِي عَنْ الْقُرْآنِ ،

ʾay bi-al-jabali kāna al-jabalu ḥijāban limūsā fakashafahu ʿanhu fatajallā bihi kamā qāla mina al-shajarati ʾan yā mūsā ʾinnanī ʾanā allāhu fakānati al-shajaratu wijhatan limūsā kallamahu allāhu ʿazza wajalla minhā wamithluhu: (walaʾaṣlubannakum fī judhūʿi al-nakhli) ṭā hā: 71 maʿnāhu ʿalā judhūʿin, wakadhālika: (falā tajʿalnī fī al-qawmi al-ẓālimīna) al-muʾminūna: 94 maʿnāhu ʾay maʿa al-qawmi wabimaʿnāhu: (ʾam lahum sullamun yastamiʿūna fīhi) al-ṭūri: 38 ʾay ʿalayhi wayaṣluḥu bihi wakadhālika qawluhu: (mustakbirīna bihi) al-muʾminūna: 67 ʾay ʿanhu yaʿnī ʿani al-qurʾāni,

that is, “through the mountain.” The mountain was a veil for Moses; He removed it from him and disclosed Himself through it, just as He said, “From the tree: O Moses, I am God.” The tree was a direction for Moses, from which God, mighty and majestic, spoke to him. Similar is “I shall crucify you in the trunks of the palm trees” (Ṭā Hā 20:71), meaning upon trunks. Likewise, “Do not place me in the wrongdoing people” (al-Muʾminūn 23:94) means with the people. Of the same kind is “Do they have a ladder in which they listen?” (al-Ṭūr 52:38), meaning upon it; “by means of it” also works. Likewise, His saying “acting arrogantly through it” (al-Muʾminūn 23:67) means away from it, referring to the Qurʾān.

فَعَلَى هَٰذَا مَجَازُ قَوْلِهِ تَعَالَى : ( فَاسْأَلْ بِهِ خَبِيرًا ) الْفُرْقَانِ : 59 أَيْ سَلْ عَنْهُ ، فَحُرُوفُ الْعَوَامِلِ يَقُومُ بَعْضُهَا مَقَامَ بَعْضٍ ،

faʿalā hādhā majāzu qawlihi taʿālā: (fa-isʾal bihi khabīran) al-furqāni: 59 ʾay sal ʿanhu, faḥurūfu al-ʿawāmili yaqūmu baʿḍuhā maqāma baʿḍin,

His saying, Most High, “Ask by it one who knows” (al-Furqān 25:59) is construed on this basis: it means ask about it. Governing particles may stand in one another’s places.

وَمِثْلُهُ قَوْلُهُ : ( السَّمَاءُ مُنْفَطِرٌ بِهِ ) الْمُزَّمِّلِ : 18 أَيْ فِيهِ يَعْنِي فِي الْيَوْمِ مِثْلُهُ : ( لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ إِلَّا الَّذِينَ ظَلَمُوا ) الْبَقَرَةِ : 150 مَعْنَاهُ وَلَا الَّذِينَ ظَلَمُوا فَأُبْدِلَتْ إِلَّا بِقَوْلِهِ «وَلَا». يَجُوزُ أَنْ تَكُونَ إِلَّا مُسْتَأْنَفَةً بِمَعْنَى لَكِنَّ الَّذِينَ ظَلَمُوا مُتَّصِلَةً بِخَبَرِهَا مِنْ قَوْلِهِ : ( فَلَا تَخْشَوْهُمْ ) الْبَقَرَةِ : 150 فَهُوَ بِمَعْنَى قَوْلِهِ : ( لَا يَخَافُ لَدَيَّ الْمُرْسَلُونَ ) ( إِلَّا مَنْ ظَلَمَ ) النَّمْلِ : 10 - 11 ،

wamithluhu qawluhu: (al-samāʾu munfaṭirun bihi) al-muzzammili: 18 ʾay fīhi yaʿnī fī al-yawmi mithluhu: (liʾallā yakūna li-al-nāsi ʿalaykum ḥujjatun ʾillā alladhīna ẓalamū) al-baqarati: 150 maʿnāhu walā alladhīna ẓalamū faʾubdilat ʾillā biqawlihi “walā”. yajūzu ʾan takūna ʾillā mustaʾnafatan bimaʿnā lākinna alladhīna ẓalamū muttaṣilatan bikhabarihā min qawlihi: (falā takhshawhum) al-baqarati: 150 fahuwa bimaʿnā qawlihi: (lā yakhāfu ladayya al-mursalūna) (ʾillā man ẓalama) al-namli: 10–11,

Similar is His saying “The heaven will split through it” (al-Muzzammil 73:18), meaning in it, that is, in the Day. Similar is “So that people may have no argument against you except those who do wrong” (al-Baqara 2:150). It means “nor those who do wrong”; illā, “except,” has been substituted for wa-lā, “nor.” It is permissible for illā to begin a new statement meaning “but those who do wrong,” connected to its predicate in His saying “so do not fear them” (al-Baqara 2:150). It has the meaning of His saying “The messengers do not fear in My presence, except one who has done wrong” (al-Naml 27:10–11),

أَيْ لَكِنْ مَنْ ظَلَمَ ثُمَّ بَدَّلَ حُسْنًا بَعْدَ سُوءٍ فَيَكُونُ مُبْتَدَأً لِذِكْرِ خَبَرِهَا بَعْدُ وَبِمَعْنَاهُ قَوْلُهُ تَعَالَى : ( وَلَا تَأْكُلُوا أَمْوَالَهُمْ إِلَى أَمْوَالِكُمْ ) النِّسَاءِ : 2 ، أَيْ مَعَ أَمْوَالِكُمْ وَكَذَٰلِكَ قَوْلُهُ : ( وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ ) الْمَائِدَةِ : 6 أَيْ مَعَ الْمَرَافِقِ لِأَنَّهَا دَاخِلَةٌ فِي الْغُسْلِ وَالْحُرُوفُ الْعَوَامِلُ تَنُوبُ بَعْضُهَا عَنْ بَعْضٍ وَلَوْ أَظْهَرَ مِثْلَ هَٰذَا الْمُضْمَرِ وَوَصَلَ مِثْلَ هَٰذَا الْمَحْذُوفِ لَكَانَتْ الْقِرَاءَةُ ضَعِيفَةً .

ʾay lākin man ẓalama thumma baddala ḥusnan baʿda sūʾin fayakūnu mubtadaʾan lidhikri khabarihā baʿdu wabimaʿnāhu qawluhu taʿālā: (walā taʾkulū ʾamwālahum ʾilā ʾamwālikum) al-nisāʾi: 2, ʾay maʿa ʾamwālikum wakadhālika qawluhu: (waʾaydiyakum ʾilā al-marāfiqi) al-māʾidati: 6 ʾay maʿa al-marāfiqi liʾannahā dākhilatun fī al-ghusli wa-al-ḥurūfu al-ʿawāmilu tanūbu baʿḍuhā ʿan baʿḍin walaw ʾaẓhara mithla hādhā al-muḍmari wawaṣala mithla hādhā al-maḥdhūfi lakānat al-qirāʾatu ḍaʿīfatan.

meaning: but one who has done wrong and then replaced evil with good. This begins a new statement, since its predicate is mentioned afterward. Of the same kind is His saying, Most High: “Do not consume their wealth into your wealth” (al-Nisāʾ 4:2), meaning with your wealth. Likewise, His saying “and your hands to the elbows” (al-Māʾida 5:6) means together with the elbows, because they are included in the washing. The governing particles substitute for one another. If He made such an implicit expression explicit and supplied such an omitted expression, the recitation would be weak.

وَمِنْ الْمَوْصُولِ الْمُكَرَّرِ لِلْبَيَانِ وَالتَّوْكِيدِ قَوْلُهُ عَزَّ وَجَلَّ : ( وَمَا يَتَّبِعُ الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ شُرَكَاءَ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ ) يُونُسَ : 66 قَوْلُهُ لَهُ : ( إِنْ يَتَّبِعُونَ ) يُونُسَ : 66 مَرْدُودٌ رَدَّهُ لِلتَّوْكِيدِ وَالْإِفْهَامِ كَأَنَّهُ لَمَّا طَالَ الْكَلَامُ أُعِيدَ لِيَقْرُبَ مِنْ الْفَهْمِ وَالْمَعْنَى مَا يَتَّبِعُ الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ شُرَكَاءَ ( إِلَّا الظَّنَّ ) يُونُسَ : 66 أَيْ اتِّبَاعُهُمُ الشُّرَكَاءَ ظَنٌّ مِنْهُمْ غَيْرُ يَقِينٍ وَنَحْوُهُ مِنْ الْمُكَرَّرِ الْمُؤَكَّدِ قَالَ الْمَلَأُ الَّذِينَ اسْتَكْبَرُوا مِنْ قَوْمِهِ لِلَّذِينَ اسْتُضْعِفُوا لِمَنْ آمَنَ مِنْهُمْ اخْتِصَارُهُ الَّذِينَ اسْتَكْبَرُوا لِمَنْ آمَنَ مِنْ الَّذِينَ اسْتُضْعِفُوا فَلَمَّا قَدَّمَ الَّذِينَ اسْتُضْعِفُوا

wamina al-mawṣūli al-mukarrari li-al-bayāni wa-al-tawkīdi qawluhu ʿazza wajalla: (wamā yattabiʿu alladhīna yadʿūna min dūni allāhi shurakāʾa ʾin yattabiʿūna ʾillā al-ẓanna) yūnusa: 66 qawluhu lahu: (ʾin yattabiʿūna) yūnusa: 66 mardūdun raddahu li-al-tawkīdi wa-al-ʾifhāmi kaʾannahu lammā ṭāla al-kalāmu ʾuʿīda liyaqruba mina al-fahmi wa-al-maʿnā mā yattabiʿu alladhīna yadʿūna min dūni allāhi shurakāʾa (ʾillā al-ẓanna) yūnusa: 66 ʾay ittibāʿuhumu al-shurakāʾa ẓannun minhum ghayru yaqīnin wanaḥwuhu mina al-mukarrari al-muʾakkadi qāla al-malaʾu alladhīna istakbarū min qawmihi li-alladhīna istuḍʿifū liman ʾāmana minhum ikhtiṣāruhu alladhīna istakbarū liman ʾāmana mina alladhīna istuḍʿifū falammā qaddama alladhīna istuḍʿifū

Among connected repetitions for explanation and emphasis is His saying, mighty and majestic: “Those who call upon partners apart from God follow nothing; they follow nothing but conjecture” (Yūnus 10:66). His expression “they follow nothing” (Yūnus 10:66) is brought back: He repeated it for emphasis and understanding. It is as though, when the discourse grew long, it was repeated to make it easier to understand. The meaning is: those who call upon partners apart from God follow “nothing but conjecture” (Yūnus 10:66). Their following the partners is conjecture on their part, without certainty. Similar emphatic repetition occurs in: “The chiefs of his people who were arrogant said to those who had been oppressed, to those among them who believed.” Its abbreviated form is: those who were arrogant said to those who believed among the oppressed. When He put “those who had been oppressed” first,

وَكَانَ الْمُرَادُ بَعْضَهُمْ كَرَّرَ الْمُرَادَ بِإِعَادَةِ ذِكْرِ مَنْ آمَنَ مِنْهُمْ لِلْبَيَانِ وَمِثْلُهُ : ( إِلَّا آلَ لُوطٍ إِنَّا لَمُنَجُّوهُمْ أَجْمَعِينَ ) الْحِجْرِ : 59 ( إِلَّا امْرَأَتَهُ ) الْحِجْرِ : 60 ،

wakāna al-murādu baʿḍahum karrara al-murāda biʾiʿādati dhikri man ʾāmana minhum li-al-bayāni wamithluhu: (ʾillā ʾāla lūṭin ʾinnā lamunajjūhum ʾajmaʿīna) al-ḥijri: 59 (ʾillā imraʾatahu) al-ḥijri: 60,

although only some of them were intended, He repeated what was intended by mentioning again “those among them who believed,” for clarity. Similar is “Except Lot’s household; We shall save them all” (al-Ḥijr 15:59), “except his wife” (al-Ḥijr 15:60).

فَأَدْخَلَ الِاسْتِثْنَاءَ عَلَى الِاسْتِثْنَاءِ وَهُوَ يَطُولُ فِي كَلَامِهِمْ لِأَنَّهُ أَرَادَ بِالنَّجَاةِ بَعْضَ الْآلِ فَلَمَّا أَجْمَلَهُمْ أَخْرَجَ مُسْتَثْنًى مِنْ مُسْتَثْنًى وَفِي هَٰذَا دَلِيلٌ أَنَّ الْأَزْوَاجَ مِنْ الْآلِ لِأَنَّهُ اسْتَثْنَى امْرَأَتَهُ مِنْ آلِهِ وَمِنْ الْمُكَرَّرِ لِلتَّوْكِيدِ قَوْلُهُ تَعَالَى : ( فَلَمَّا أَنْ أَرَادَ أَنْ يَبْطِشَ ) الْقَصَصِ : 19 ، مُخْتَصَرُهُ فَلَمَّا أَرَادَ يَبْطِشُ وَقَدْ قِيلَ إِنَّ هَٰذَا مِنْ الْمُخْتَصَرِ الْمُضْمَرِ مِمَّا أُضْمِرَ فِيهِ الِاسْمُ وَحُذِفَ مِنْهُ الْفِعْلُ وَهُوَ غَرِيبٌ ،

faʾadkhala al-istithnāʾa ʿalā al-istithnāʾi wahuwa yaṭūlu fī kalāmihim liʾannahu ʾarāda bi-al-najāti baʿḍa al-ʾāli falammā ʾajmalahum ʾakhraja mustathnan min mustathnan wafī hādhā dalīlun ʾanna al-ʾazwāja mina al-ʾāli liʾannahu istathnā imraʾatahu min ʾālihi wamina al-mukarrari li-al-tawkīdi qawluhu taʿālā: (falammā ʾan ʾarāda ʾan yabṭisha) al-qaṣaṣi: 19, mukhtaṣaruhu falammā ʾarāda yabṭishu waqad qīla ʾinna hādhā mina al-mukhtaṣari al-muḍmari mimmā ʾuḍmira fīhi al-ismu waḥudhifa minhu al-fiʿlu wahuwa gharībun,

He thus applied an exception to an exception, which lengthens their speech, because He intended only some of the household to be saved. After naming them collectively, He excluded something from what had already been excepted. This proves that wives belong to the household, since He excepted his wife from his household. Among repetitions for emphasis is His saying, Most High: “When he wanted to strike” (al-Qaṣaṣ 28:19), with an appearing both after “when” and before “strike.” Its abbreviated construction is falammā arāda yabṭishu, “When he wanted, he strikes.” It has also been said that this is an abbreviated, implicit expression in which the noun is left implicit and the verb omitted. This is unusual.

فَيَكُونُ تَقْدِيرُهُ فَلَمَّا أَنْ أَرَادَ الْإِسْرَائِيلِيُّ أَنْ يَبْطِشَ مُوسَى : ( بِالَّذِي هُوَ عَدُوٌّ لَهُمَا ) الْقَصَصِ : 19 فَلَمْ يَفْعَلْ ، ( قَالَ يَا مُوسَى أَتُرِيدُ أَنْ تَقْتُلَنِي ) الْقَصَصِ : 19 فَهَٰذَا حِينَئِذٍ مِنْ أَخْصَرِ الْكَلَامِ وَأَوْجَزِهِ وَمِنْ الْمُكَرَّرِ الْمُؤَكَّدِ قَوْلُهُ عَزَّ وَجَلَّ : ( فَيَنْظُرُ كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ كَانُوا مِنْ قَبْلِهِمْ كَانُوا هُمْ أَشَدَّ مِنْهُمْ قُوَّةً ) غَافِرٍ : 21 مَفْهُومُهُ وَجَائِزُهُ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ كَانُوا أَشَدَّ مِنْهُمْ قُوَّةً فَوَصَلَ بِمِنْ وَوَكَّدَ فَكَانَ هُمْ أَشَدَّ ،

fayakūnu taqdīruhu falammā ʾan ʾarāda al-ʾisrāʾīliyyu ʾan yabṭisha mūsā: (bi-alladhī huwa ʿaduwwun lahumā) al-qaṣaṣi: 19 falam yafʿal, (qāla yā mūsā ʾaturīdu ʾan taqtulanī) al-qaṣaṣi: 19 fahādhā ḥīnaʾidhin min ʾakhṣari al-kalāmi waʾawjazihi wamina al-mukarrari al-muʾakkadi qawluhu ʿazza wajalla: (fayanẓuru kayfa kāna ʿāqibatu alladhīna kānū min qablihim kānū hum ʾashadda minhum quwwatan) ghāfirin: 21 mafhūmuhu wajāʾizuhu fayanẓurū kayfa kāna ʿāqibatu alladhīna min qablihim kānū ʾashadda minhum quwwatan fawaṣala bimin wawakkada fakāna hum ʾashadda,

Its expanded form would then be: when the Israelite wanted Moses to strike “the one who was an enemy to them both” (al-Qaṣaṣ 28:19), but he did not do so, “he said: O Moses, do you intend to kill me?” (al-Qaṣaṣ 28:19). On that reading this is among the shortest and most concise expressions. Among emphatic repetitions is His saying, mighty and majestic: “He looks at what was the end of those who were before them; they were stronger than them in power” (Ghāfir 40:21). Its meaning and permissible construction are: “Let them look at what was the end of those before them; they were stronger than them in power.” He joined it with min and added emphasis with kāna, “was,” and hum ashadda, “they were stronger.”

وَقِرَاءَتُهَا فِي مُصْحَفِ ابْنِ مَسْعُودٍ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ كَانُوا أَشَدَّ قُوَّةً لَيْسَ فِيهَا كَانُوا وَلَا قَوْلُهُ هُمْ وَبِمَعْنَاهُ وَإِنْ قَصُرَ قَوْلُهُ تَعَالَى : ( لَجَعَلْنَا لِمَنْ يَكْفُرُ بِالرَّحْمَنِ لِبُيُوتِهِمْ سُقُفًا مِنْ فِضَّةٍ ) الزُّخْرُفِ : 33 ،

waqirāʾatuhā fī muṣḥafi ibni masʿūdin ʿāqibatu alladhīna min qablihim kānū ʾashadda quwwatan laysa fīhā kānū walā qawluhu hum wabimaʿnāhu waʾin qaṣura qawluhu taʿālā: (lajaʿalnā liman yakfuru bi-al-raḥmāni libuyūtihim suqufan min fiḍḍatin) al-zukhrufi: 33,

Its reading in the codex of Ibn Masʿūd is: “The end of those before them; they were stronger in power.” It contains neither kānū nor the expression hum. Of the same kind, though shorter, is His saying, Most High: “We would have made for whoever disbelieves in the All-Merciful, for their houses, roofs of silver” (al-Zukhruf 43:33).

هَٰذَا مِمَّا طُوِّلَ لِلْبَيَانِ وَالْمَعْنَى لَجَعَلْنَا الْبُيُوتَ مَنْ يَكْفُرُ بِالرَّحْمَنِ فَلَمَّا قُدِّمَ مَنْ وَهِيَ أَسْمَاءُ مَنْ يَكْفُرُ أُعِيدَ ذِكْرُ الْبُيُوتِ مُؤَخَّرًا وَمِنْ الْمَكْنِيِّ الْمُبْهَمِ الْمُشْتَبَهِ قَوْلُهُ عَزَّ وَجَلَّ : ( ضَرَبَ اللَّهُ مَثَلًا عَبْدًا مَمْلُوكًا لَا يَقْدِرُ عَلَى شَيْءٍ ) النَّحْلِ : 75 الشَّيْءُ فِي هَٰذَا الْمَوْضِعِ الْإِنْفَاقُ مِمَّا رَزَقَ اللَّهُ وَقَوْلُهُ تَعَالَى : ( وَضَرَبَ اللَّهُ مَثَلًا رَجُلَيْنِ أَحَدُهُمَا أَبْكَمُ لَا يَقْدِرُ عَلَى شَيْءٍ ) النَّحْلِ : 76 ،

hādhā mimmā ṭuwwila li-al-bayāni wa-al-maʿnā lajaʿalnā al-buyūta man yakfuru bi-al-raḥmāni falammā quddima man wahiya ʾasmāʾu man yakfuru ʾuʿīda dhikru al-buyūti muʾakhkharan wamina al-makniyyi al-mubhami al-mushtabahi qawluhu ʿazza wajalla: (ḍaraba allāhu mathalan ʿabdan mamlūkan lā yaqdiru ʿalā shayʾin) al-naḥli: 75 al-shayʾu fī hādhā al-mawḍiʿi al-ʾinfāqu mimmā razaqa allāhu waqawluhu taʿālā: (waḍaraba allāhu mathalan rajulayni ʾaḥaduhumā ʾabkamu lā yaqdiru ʿalā shayʾin) al-naḥli: 76,

This is one of the expressions lengthened for explanation. The meaning is: “We would have made the houses of whoever disbelieves in the All-Merciful.” When man, “whoever,” the designation of those who disbelieve, was placed first, the mention of the houses was repeated afterward. Among obscure, ambiguous referential expressions is His saying, mighty and majestic: “God sets forth a likeness: an owned slave unable to do anything” (al-Naḥl 16:75). “Anything” here means spending from what God has provided. And His saying, Most High: “God sets forth a likeness of two men, one of them mute, unable to do anything” (al-Naḥl 16:76):

فَالشَّيْءُ فِي هَٰذَا الْمَوْضِعِ الْأَمْرُ بِالْعَدْلِ وَالِاسْتِقَامَةُ عَلَى الْهُدَى وَكَذَٰلِكَ قَوْلُهُ : ( فَإِنِ اتَّبَعْتَنِي فَلَا تَسْأَلْنِي عَنْ شَيْءٍ ) الْكَهْفِ : 70 الشَّيْءُ فِي هَٰذَا الْمَوْضِعِ وَصْفٌ مَخْصُوصٌ مِنْ وَصْفِ الرُّبُوبِيَّةِ مِنَ الْعِلْمِ الَّذِي عَلَّمَهُ الْخَضِرَ عَلَيْهِ السَّلَامُ مِنْ لَدُنْهُ لَا يَصْلُحُ أَنْ يُسْأَلَ عَنْهُ حَتَّى يَبْتَدِئَ بِهِ فَلِذَٰلِكَ كُنِّيَ عَنْهُ وَكَذَٰلِكَ الْعِلْمُ عَلَى ضَرْبَيْنِ : ضَرْبٌ لَا يَصْلُحُ أَنْ يُبْتَدَأَ بِهِ حَتَّى يُسْأَلَ عَنْهُ وَهُوَ مِمَّا لَا يَضِيقُ عِلْمُهُ فَلِذَٰلِكَ وَسِعَ جَهْلُهُ وَحَسُنَ كَتْمُهُ ،

fa-al-shayʾu fī hādhā al-mawḍiʿi al-ʾamru bi-al-ʿadli wa-al-istiqāmatu ʿalā al-hudā wakadhālika qawluhu: (faʾini ittabaʿtanī falā tasʾalnī ʿan shayʾin) al-kahfi: 70 al-shayʾu fī hādhā al-mawḍiʿi waṣfun makhṣūṣun min waṣfi al-rubūbiyyati mina al-ʿilmi alladhī ʿallamahu al-khaḍira ʿalayhi al-salāmu min ladunhu lā yaṣluḥu ʾan yusʾala ʿanhu ḥattā yabtadiʾa bihi falidhālika kunniya ʿanhu wakadhālika al-ʿilmu ʿalā ḍarbayni: ḍarbun lā yaṣluḥu ʾan yubtadaʾa bihi ḥattā yusʾala ʿanhu wahuwa mimmā lā yaḍīqu ʿilmuhu falidhālika wasiʿa jahluhu waḥasuna katmuhu,

“anything” here means commanding justice and remaining upright upon guidance. Likewise, His saying “If you follow me, do not ask me about anything” (al-Kahf 18:70): “anything” here is a particular aspect of lordship, belonging to the knowledge that He taught al-Khiḍr, peace be upon him, from His presence. It is not fitting to ask about it until he initiates its explanation; that is why it was referred to indirectly. Knowledge likewise has two kinds. One kind should not be volunteered until it is asked about; its acquisition is not a strict obligation, so ignorance of it is permissible and concealing it is proper.

وَعِلْمٌ لَا يَنْبَغِي أَنْ يُسْأَلَ عَنْهُ مِنْ مَعْنَى صِفَاتِ التَّوْحِيدِ وَنُعُوتِ الْوَحْدَانِيَّةِ لَا يُوكَلُ إِلَى الْعُقُولِ بَلْ يُخَصُّ بِهَا الْمُرَادُ الْمَحْمُولُ فَعِلْمُ الْخَضِرِ الَّذِي شَرَطَ عَلَى مُوسَى عَلَيْهِمَا السَّلَامُ أَنْ لَا يُسْأَلَ عَنْهُ حَتَّى يُبَادِئَهُ بِهِ مِنْ هَٰذَا النَّوْعِ وَاللَّهُ غَالِبٌ عَلَى أَمْرِهِ وَقَوْلُهُ عَزَّ وَجَلَّ : ( أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ ) الطُّورِ : 35 يَعْنِي اللَّهَ تَعَالَى أَيْ كَيْفَ يَكُونُ خَلْقٌ مِنْ غَيْرِ خَالِقٍ ، فَفِي وُجُودِهِمْ ثُبُوتُ خَالِقٍ فَهُمْ دَلَالَةٌ عَلَيْهِ أَنَّهُ خَلَقَهُمْ ،

waʿilmun lā yanbaghī ʾan yusʾala ʿanhu min maʿnā ṣifāti al-tawḥīdi wanuʿūti al-waḥdāniyyati lā yūkalu ʾilā al-ʿuqūli bal yukhaṣṣu bihā al-murādu al-maḥmūlu faʿilmu al-khaḍiri alladhī sharaṭa ʿalā mūsā ʿalayhimā al-salāmu ʾan lā yusʾala ʿanhu ḥattā yubādiʾahu bihi min hādhā al-nawʿi wa-allāhu ghālibun ʿalā ʾamrihi waqawluhu ʿazza wajalla: (ʾam khuliqū min ghayri shayʾin) al-ṭūri: 35 yaʿnī allāha taʿālā ʾay kayfa yakūnu khalqun min ghayri khāliqin, fafī wujūdihim thubūtu khāliqin fahum dalālatun ʿalayhi ʾannahu khalaqahum,

There is also knowledge concerning the attributes of oneness and the descriptions of divine unity which one should not ask about. It is not entrusted to intellects; rather, the one sought and upheld is singled out for it. Al-Khiḍr’s knowledge, about which he stipulated that Moses, peace be upon them both, should not ask until he initiated its explanation, is of this kind. God prevails over His affair. And His saying, mighty and majestic, “Were they created without anything?” (al-Ṭūr 52:35) means God Most High: how could there be a creation without a Creator? Their existence establishes a Creator, and they are an indication of Him, that He created them.

وَرَوَيْنَا ذَٰلِكَ عَنْ ابْنِ عَبَّاسٍ وَعَنْ زَيْدِ بْنِ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُمَا قَالَا فِي قَوْلِهِ عَزَّ وَجَلَّ : ( مِنْ غَيْرِ شَيْءٍ ) النَّحْلِ : 76 ، أَيْ مِنْ غَيْرِ رَبٍّ كَيْفَ يَكُونُ خَلْقٌ مِنْ غَيْرِ خَالِقٍ وَقَوْلُهُ عَزَّ وَجَلَّ : ( وَاللَّهُ فَضَّلَ بَعْضَكُمْ عَلَى بَعْضٍ فِي الرِّزْقِ ) النَّحْلِ : 71 فَالْبَعْضُ الْأَوَّلُ الْمُفَضَّلُ فِي الرِّزْقِ هُمْ الْأَحْرَارُ وَالْبَعْضُ الْآخَرُ الْمَفْضُولُ هُمْ الْمَمَالِيكُ وَمِثْلُهُ قَوْلُهُ تَعَالَى : ( وَقَالَ قَرِينُهُ هَٰذَا مَا لَدَيَّ عَتِيدٌ ) ق : 23 قَرِينُهُ هَٰذَا هُوَ الْمَلَكُ الْمُوَكَّلُ بِعِلْمِهِ أَحْضَرَ مَا عِنْدَهُ مِمَّا عَلِمَهُ مِنْ فِعْلِهِ ،

warawaynā dhālika ʿan ibni ʿabbāsin waʿan zaydi bni ʿaliyyin raḍiya allāhu ʿanhumā qālā fī qawlihi ʿazza wajalla: (min ghayri shayʾin) al-naḥli: 76, ʾay min ghayri rabbin kayfa yakūnu khalqun min ghayri khāliqin waqawluhu ʿazza wajalla: (wa-allāhu faḍḍala baʿḍakum ʿalā baʿḍin fī al-rizqi) al-naḥli: 71 fa-al-baʿḍu al-ʾawwalu al-mufaḍḍalu fī al-rizqi hum al-ʾaḥrāru wa-al-baʿḍu al-ʾākharu al-mafḍūlu hum al-mamālīku wamithluhu qawluhu taʿālā: (waqāla qarīnuhu hādhā mā ladayya ʿatīdun) qāf: 23 qarīnuhu hādhā huwa al-malaku al-muwakkalu biʿilmihi ʾaḥḍara mā ʿindahu mimmā ʿalimahu min fiʿlihi,

We have related this from Ibn ʿAbbās and from Zayd ibn ʿAlī, may God be pleased with them both. They said of His expression, mighty and majestic, “without anything” (al-Naḥl 16:76): “Without a Lord: how could there be a creation without a Creator?” And His saying, mighty and majestic, “God has favored some of you over others in provision” (al-Naḥl 16:71): the first group, favored in provision, are the free, while the other, less favored group are the slaves. Similar is His saying, Most High: “His companion said: This is what I have ready” (Qāf 50:23). This companion of his is the angel charged with knowing about him, who brings forward what he has of the knowledge of his deeds.

وَقَوْلُهُ عَزَّ وَجَلَّ : ( قَالَ قَرِينُهُ رَبَّنَا مَا أَطْغَيْتَهُ ) ق : 27 قَرِينُهُ هَٰذَا هُوَ شَيْطَانُهُ الْمَقْرُونُ بِهِ وَمِثْلُهُ قَوْلُهُ تَعَالَى : ( وَإِخْوَانُهُمْ يَمُدُّونَهُمْ فِي الْغَيِّ ثُمَّ لَا يُقَصِّرُونَ ) الْأَعْرَافِ : 202 الْهَاءُ وَالْمِيمُ الْمُتَّصِلَةُ بِإِخْوَانِ أَسْمَاءُ الشَّيَاطِينِ وَالْهَاءُ وَالْمِيمُ الْمُتَّصِلَةُ بِيَمُدُّونَ أَسْمَاءُ الْمُشْرِكِينَ أَيْ الشَّيَاطِينُ إِخْوَانُ الْمُشْرِكِينَ يَمُدُّونَ الْمُشْرِكِينَ فِي الْغَيِّ وَلَا يُقَصِّرُونَ عَنْهُمْ فِي الْإِمْدَادِ وَبِمَعْنَى هَٰذَا قَوْلُهُ تَعَالَى : ( إِنَّمَا سُلْطَانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَ الَّذِينَ هُمْ بِهِ مُشْرِكُونَ ) النَّحْلِ : 100 الْهَاءُ الْأُولَى الْمُتَّصِلَةُ بِيَتَوَلَّوْنَ كِنَايَةٌ عَنْ إِبْلِيسَ وَالْهَاءُ الْمُتَّصِلَةُ بِالْبَاءِ مِنْ قَوْلِهِ هُمْ بِهِ هِيَ اسْمُ اللَّهِ عَزَّ وَجَلَّ

waqawluhu ʿazza wajalla: (qāla qarīnuhu rabbanā mā ʾaṭghaytahu) qāf: 27 qarīnuhu hādhā huwa shayṭānuhu al-maqrūnu bihi wamithluhu qawluhu taʿālā: (waʾikhwānuhum yamuddūnahum fī al-ghayyi thumma lā yuqaṣṣirūna) al-ʾaʿrāfi: 202 al-hāʾu wa-al-mīmu al-muttaṣilatu biʾikhwāni ʾasmāʾu al-shayāṭīni wa-al-hāʾu wa-al-mīmu al-muttaṣilatu biyamuddūna ʾasmāʾu al-mushrikīna ʾay al-shayāṭīnu ʾikhwānu al-mushrikīna yamuddūna al-mushrikīna fī al-ghayyi walā yuqaṣṣirūna ʿanhum fī al-ʾimdādi wabimaʿnā hādhā qawluhu taʿālā: (ʾinnamā sulṭānuhu ʿalā alladhīna yatawallawnahu wa-alladhīna hum bihi mushrikūna) al-naḥli: 100 al-hāʾu al-ʾūlā al-muttaṣilatu biyatawallawna kināyatun ʿan ʾiblīsa wa-al-hāʾu al-muttaṣilatu bi-al-bāʾi min qawlihi hum bihi hiya ismu allāhi ʿazza wajalla

And His saying, mighty and majestic, “His companion said: Our Lord, I did not make him transgress” (Qāf 50:27): this companion is his devil, joined to him. Similar is His saying, Most High: “Their brothers draw them on in error, then do not relent” (al-Aʿrāf 7:202). The hāʾ and mīm attached to “brothers” designate the devils, and the hāʾ and mīm attached to “draw on” designate the idolaters. That is, the devils, the brothers of the idolaters, draw the idolaters on in error and do not relent in supplying them. Of the same meaning is His saying, Most High: “His authority is only over those who take him as patron and those who associate partners with Him” (al-Naḥl 16:100). The first hāʾ, attached to “take as patron,” refers to Iblīs, and the hāʾ attached to the bāʾ in His expression “with Him” is the designation of God, mighty and majestic.

وَقَدْ قِيلَ أَيْضًا إِنَّهَا عَائِدَةٌ عَلَى إِبْلِيسَ أَيْضًا فَيَكُونُ الْمَعْنَى هُمْ بِهِ قَدْ أَشْرَكُوا فِي التَّوْحِيدِ أَيْ أَشْرَكُوهُ بِعِبَادَةِ اللَّهِ عَزَّ وَجَلَّ وَمِثْلُ هَٰذَا قَوْلُهُ عَزَّ وَجَلَّ : ( فَأَثَرْنَ بِهِ نَقْعًا ) ( فَوَسَطْنَ بِهِ جَمْعًا ) الْعَادِيَاتِ : 4 - 5 ،

waqad qīla ʾayḍan ʾinnahā ʿāʾidatun ʿalā ʾiblīsa ʾayḍan fayakūnu al-maʿnā hum bihi qad ʾashrakū fī al-tawḥīdi ʾay ʾashrakūhu biʿibādati allāhi ʿazza wajalla wamithlu hādhā qawluhu ʿazza wajalla: (faʾatharna bihi naqʿan) (fawasaṭna bihi jamʿan) al-ʿādiyāti: 4–5,

It has also been said that this too refers back to Iblīs. The meaning would then be that through him they have introduced association into oneness: they have associated him in the worship of God, mighty and majestic. Similar is His saying, mighty and majestic: “They raise dust with it”; “they penetrate an assembly with it” (al-ʿĀdiyāt 100:4–5).

الْهَاءُ الْأُولَى كِنَايَةٌ عَنْ الْحَوَافِرِ وَهُنَّ الْمُورِيَاتُ قَدَحًا يَعْنِي الْخَيْلَ تَقْدَحُ بِحَوَافِرِهَا فَتُورِي النَّارَ فَأَثَرْنَ بِهِ أَيْ بِالْحَوَافِرِ النَّقْعَ يَعْنِي التُّرَابَ وَالْهَاءُ الثَّانِيَةُ كِنَايَةٌ عَنْ الْإِغَارَةِ فَوَسَطْنَ أَيْ تَوَسَّطْنَ بِهِ بِالْإِغَارَةِ وَهُنَّ الْمُغِيرَاتُ صُبْحًا وَسَطْنَ جَمْعَ الْمُشْرِكِينَ أَغَارُوا عَلَيْهِمْ بِجَمْعِهِمْ وَالْمُشْرِكُونَ غَارُّونَ وَبِهَٰذَا الْمَعْنَى قَوْلُهُ عَزَّ وَجَلَّ : ( فَأَنْزَلْنَا بِهِ الْمَاءَ فَأَخْرَجْنَا بِهِ مِنْ كُلِّ الثَّمَرَاتِ ) الْأَعْرَافِ : 57 الْهَاءُ الْأُولَى عَائِدَةٌ عَلَى السَّحَابِ أَيْ أَنْزَلْنَا بِالسَّحَابَةِ الْمَاءَ وَفِي قَوْلِهِ بِهِ مُبْدَلٌ وَمُكَنًّى ،

al-hāʾu al-ʾūlā kināyatun ʿani al-ḥawāfiri wahunna al-mūriyātu qadaḥan yaʿnī al-khayla taqdaḥu biḥawāfirihā fatūrī al-nāra faʾatharna bihi ʾay bi-al-ḥawāfiri al-naqʿa yaʿnī al-turāba wa-al-hāʾu al-thāniyatu kināyatun ʿani al-ʾighārati fawasaṭna ʾay tawassaṭna bihi bi-al-ʾighārati wahunna al-mughīrātu ṣubḥan wasaṭna jamʿa al-mushrikīna ʾaghārū ʿalayhim bijamʿihim wa-al-mushrikūna ghārrūna wabihādhā al-maʿnā qawluhu ʿazza wajalla: (faʾanzalnā bihi al-māʾa faʾakhrajnā bihi min kulli al-thamarāti) al-ʾaʿrāfi: 57 al-hāʾu al-ʾūlā ʿāʾidatun ʿalā al-saḥābi ʾay ʾanzalnā bi-al-saḥābati al-māʾa wafī qawlihi bihi mubdalun wamukannan,

The first hāʾ refers to the hooves. They are “those that strike sparks,” meaning the horses: they strike with their hooves and kindle fire. “They raise with it,” that is, with the hooves, “dust,” meaning earth. The second hāʾ refers to the raid: “they penetrate,” meaning they enter the midst of it by raiding. They are “those that raid at dawn.” They entered the midst of the idolaters’ assembly, attacking them with their whole company while the idolaters were unsuspecting. Of the same meaning is His saying, mighty and majestic: “We sent down water with it and brought forth with it every kind of fruit” (al-Aʿrāf 7:57). The first hāʾ refers back to the clouds, meaning that We sent down the water with the cloud. His expression “with it” contains both a substitution and a referential pronoun.

فَالْمُكَنَّى هُوَ مَا ذَكَرْنَاهُ مِنْ أَسْمَاءِ السَّحَابِ وَالْمُبْدَلُ أَنَّ بِهِ بِمَعْنَى مِنْهُ وَمِثْلُ هَٰذَا قَوْلُهُ : ( يَشْرَبُ بِهَا عِبَادُ اللَّهِ ) الْإِنْسَانِ : 6 أَيْ مِنْهَا وَهُوَ صَرِيحُ قَوْلِهِ فِي الْمُفَسَّرِ : ( وَأَنْزَلْنَا مِنْ الْمُعْصِرَاتِ مَاءً ثَجَاجًا ) النَّبَأِ : 14 يَعْنِي السَّحَابَ وَهُوَ قَوْلُهُ : ( سُقْنَاهُ لِبَلَدٍ مَيِّتٍ ) الْأَعْرَافِ : 57 وَقَوْلُهُ فِي الْهَاءِ الثَّانِيَةِ أَخْرَجْنَا بِهِ مِنْ كُلِّ الثَّمَرَاتِ يَعْنِي بِالْمَاءِ فَجَمَعَ بَيْنَ اسْمِ السَّحَابِ وَالْمَاءِ بِالْهَاءِ فَأَشْكَلَ وَمِنْ الْبَيَانِ الثَّانِي وَالثَّالِثِ لِلْخِطَابِ الْمُجْمَلِ قَوْلُهُ تَعَالَى : ( شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ ) الْبَقَرَةِ : 185 فَلَمْ يُفْهَمْ إِلَّا أَنَّ الْقُرْآنَ أُنْزِلَ فِي شَهْرِ رَمَضَانَ وَلَمْ يُدْرَ أَنَهَارًا أُنْزِلَ فِيهِ أَوْ لَيْلًا ،

fa-al-mukannā huwa mā dhakarnāhu min ʾasmāʾi al-saḥābi wa-al-mubdalu ʾanna bihi bimaʿnā minhu wamithlu hādhā qawluhu: (yashrabu bihā ʿibādu allāhi) al-ʾinsāni: 6 ʾay minhā wahuwa ṣarīḥu qawlihi fī al-mufassari: (waʾanzalnā mina al-muʿṣirāti māʾan thajājan) al-nabaʾi: 14 yaʿnī al-saḥāba wahuwa qawluhu: (suqnāhu libaladin mayyitin) al-ʾaʿrāfi: 57 waqawluhu fī al-hāʾi al-thāniyati ʾakhrajnā bihi min kulli al-thamarāti yaʿnī bi-al-māʾi fajamaʿa bayna ismi al-saḥābi wa-al-māʾi bi-al-hāʾi faʾashkala wamina al-bayāni al-thānī wa-al-thālithi li-al-khiṭābi al-mujmali qawluhu taʿālā: (shahru ramaḍāna alladhī ʾunzila fīhi al-qurʾānu) al-baqarati: 185 falam yufham ʾillā ʾanna al-qurʾāna ʾunzila fī shahri ramaḍāna walam yudra ʾanahāran ʾunzila fīhi ʾaw laylan,

The referential pronoun is the designation of the clouds that we have mentioned. The substitution is that “with it” means “from it.” Similar is His saying “God’s servants drink with it” (al-Insān 76:6), meaning from it. This is the explicit sense of His explanatory saying “We sent down pouring water from the rain clouds” (al-Nabaʾ 78:14), meaning the clouds. It is His saying “We drove it to a dead land” (al-Aʿrāf 7:57). His expression with the second hāʾ, “We brought forth with it every kind of fruit,” means with the water. He brought together the designations of the clouds and the water in hāʾ, which made it difficult. Among the second and third explanations of condensed discourse is His saying, Most High: “The month of Ramadan in which the Qurʾān was sent down” (al-Baqara 2:185). Only that the Qurʾān was sent down in Ramadan was understood; it was not known whether it was sent down in it by day or by night.

فَقَالَ فِي الْبَيَانِ الثَّانِي : ( إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةٍ مُبَارَكَةٍ ) الدُّخَانِ : 3 ، فَلَمْ يُفْهَمْ مِنْهُ إِلَّا أَنَّهُ أُنْزِلَ مِنْهُ لَيْلًا فِي لَيْلَةٍ مُبَارَكَةٍ وَلَمْ يُدْرَ أَيُّ لَيْلَةٍ هِيَ فَقَالَ فِي الْبَيَانِ الثَّالِثِ : ( إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ ) الْقَدْرِ : 1 فَهَٰذَا غَايَةُ الْبَيَانِ وَبِمَعْنَاهُ قَوْلُهُ تَعَالَى : ( وَلَمَّا بَلَغَ أَشُدَّهُ وَاسْتَوَى آتَيْنَاهُ ) يُوسُفَ : 22 . فَهَٰذَا الْبَيَانُ الْأَوَّلُ زِيَادَةٌ عَلَى الْأَشُدِّ وَهُوَ الْوَصْفُ إِلَّا أَنَّهُ غَيْرُ مُفَسَّرٍ ثُمَّ قَالَ فِي الْبَيَانِ الثَّانِي : ( حَتَّى إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً ) الْأَحْقَافِ : 15 ،

faqāla fī al-bayāni al-thānī: (ʾinnā ʾanzalnāhu fī laylatin mubārakatin) al-dukhāni: 3, falam yufham minhu ʾillā ʾannahu ʾunzila minhu laylan fī laylatin mubārakatin walam yudra ʾayyu laylatin hiya faqāla fī al-bayāni al-thālithi: (ʾinnā ʾanzalnāhu fī laylati al-qadri) al-qadri: 1 fahādhā ghāyatu al-bayāni wabimaʿnāhu qawluhu taʿālā: (walammā balagha ʾashuddahu wa-istawā ʾātaynāhu) yūsufa: 22. fahādhā al-bayānu al-ʾawwalu ziyādatun ʿalā al-ʾashuddi wahuwa al-waṣfu ʾillā ʾannahu ghayru mufassarin thumma qāla fī al-bayāni al-thānī: (ḥattā ʾidhā balagha ʾashuddahu wabalagha ʾarbaʿīna sanatan) al-ʾaḥqāfi: 15,

In the second explanation He said: “We sent it down on a blessed night” (al-Dukhān 44:3). All that was understood from this was that it was sent down in that month by night, on a blessed night; it was not known which night it was. In the third explanation He said: “We sent it down on the Night of Decree” (al-Qadr 97:1). This is the fullest explanation. Of the same meaning is His saying, Most High: “When he reached his full strength and maturity, We gave him” (Yūsuf 12:22). This first explanation adds to full strength, describing it without explaining it. Then in the second explanation He said: “Until, when he reached his full strength and reached forty years” (al-Aḥqāf 46:15).

فَفَسَّرَ الْأَشُدَّ بِالْأَرْبَعِينَ إِذَا كَانَتْ الْوَاوُ لِلْمَدْحِ وَالْوَصْفِ فِي أَحَدِ الْوَجْهَيْنِ وَمَعْنَاهُ الْجَمْعُ قَوْلِهِ تَعَالَى : ( وَالْعَصْرِ ) ( إِنَّ الْإِنْسَانَ لَفِي خُسْرٍ ) الْعَصْرِ : 1 - 2 مَعْنَاهُ أَنَّ النَّاسَ لَفِي خُسْرٍ أَيْ لَفِي خُسْرَانٍ لِقَوْلِهِ : ( إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ ) مَرْيَمَ : 96 وَلَا يُسْتَثْنَى جَمَاعَةٌ مِنْ وَاحِدٍ وَإِنَّمَا يُسْتَثْنَى جَمَاعَةٌ مِنْ جَمَاعَةٍ أَكْثَرَ مِنْهُمْ وَإِنَّمَا وَحَّدَ الِاسْمَ لِلْجِنْسِ وَكَذَٰلِكَ قَوْلُهُ تَعَالَى : ( يَا أَيُّهَا الْإِنْسَانُ إِنَّكَ كَادِحٌ إِلَى رَبِّكَ كَدْحًا ) الِانْشِقَاقِ : 6 مَعْنَاهُ يَا أَيُّهَا النَّاسُ إِنَّكُمْ كَادِحُونَ دَلَّ عَلَيْهِ قَوْلُهُ عَزَّ وَجَلَّ : ( فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ ) الِانْشِقَاقِ : 7

fafassara al-ʾashudda bi-al-ʾarbaʿīna ʾidhā kānati al-wāwu li-al-madḥi wa-al-waṣfi fī ʾaḥadi al-wajhayni wamaʿnāhu al-jamʿu qawlihi taʿālā: (wa-al-ʿaṣri) (ʾinna al-ʾinsāna lafī khusrin) al-ʿaṣri: 1–2 maʿnāhu ʾanna al-nāsa lafī khusrin ʾay lafī khusrānin liqawlihi: (ʾinna alladhīna ʾāmanū waʿamilū al-ṣāliḥāti) maryama: 96 walā yustathnā jamāʿatun min wāḥidin waʾinnamā yustathnā jamāʿatun min jamāʿatin ʾakthara minhum waʾinnamā waḥḥada al-isma li-al-jinsi wakadhālika qawluhu taʿālā: (yā ʾayyuhā al-ʾinsānu ʾinnaka kādiḥun ʾilā rabbika kadḥan) al-inshiqāqi: 6 maʿnāhu yā ʾayyuhā al-nāsu ʾinnakum kādiḥūna dalla ʿalayhi qawluhu ʿazza wajalla: (faʾammā man ʾūtiya kitābahu biyamīnihi) al-inshiqāqi: 7,

He thus explained full strength by forty, if the wāw is one of praise and description, according to one of the two interpretations. His saying, Most High, has a collective meaning: “By time! The human being is surely in loss” (al-ʿAṣr 103:1–2). Its meaning is that people are in loss, that is, losing, because of His saying “Indeed, those who believe and do righteous deeds” (Maryam 19:96). A group is not excepted from a single person; a group is only excepted from a larger group. He made the noun singular to indicate the genus. Likewise, His saying, Most High, “O human being, you labor toward your Lord with strenuous labor” (al-Inshiqāq 84:6) means: O people, you are laboring. His saying, mighty and majestic, indicates it: “As for whoever is given his book in his right hand” (al-Inshiqāq 84:7),

( وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ وَرَاءَ ظَهْرِهِ ) الِانْشِقَاقِ : 10 وَإِنَّمَا وَحَّدَ النَّعْتَ لِتَوْحِيدِ الِاسْمِ وَكَذَٰلِكَ قَوْلُهُ عَزَّ وَجَلَّ : ( وَحَمَلَهَا الْإِنْسَانُ إِنَّهُ كَانَ ظَلُومًا جَهُولًا ) الْأَحْزَابِ : 72 مَعْنَاهُ حَمَلَهَا النَّاسُ كُلُّهُمْ وَهَٰذَا أَحَبُّ الْوَجْهَيْنِ إِلَيَّ لِقَوْلِهِ عَزَّ وَجَلَّ : ( لِيُعَذِّبَ اللَّهُ الْمُنَافِقِينَ وَ الْمُنَافِقَاتِ وَالْمُشْرِكِينَ وَالْمُشْرِكَاتِ ) الْأَحْزَابِ : 73 وَمِثْلُهُ قَوْلُهُ عَزَّ وَجَلَّ : ( وَ إِنَّا إِذَا أَذَقْنَا الْإِنْسَانَ مِنَّا رَحْمَةً فَرِحَ بِهَا ) الشُّورَى : 48 مَعْنَاهُ وَإِنَّا إِذَا أَذَقْنَا النَّاسَ مِنَّا رَحْمَةً فَرِحُوا بِهَا فَلَمَّا وَحَّدَ الِاسْمَ وَحَّدَ نَعْتَهُ دَلَّ عَلَيْهِ قَوْلُهُ تَعَالَى : ( وَإِنْ تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ ) الشُّورَى : 48 فَأَظْهَرَ الْجَمْعَ

(waʾammā man ʾūtiya kitābahu warāʾa ẓahrihi) al-inshiqāqi: 10 waʾinnamā waḥḥada al-naʿta litawḥīdi al-ismi wakadhālika qawluhu ʿazza wajalla: (waḥamalahā al-ʾinsānu ʾinnahu kāna ẓalūman jahūlan) al-ʾaḥzābi: 72 maʿnāhu ḥamalahā al-nāsu kulluhum wahādhā ʾaḥabbu al-wajhayni ʾilayya liqawlihi ʿazza wajalla: (liyuʿadhdhiba allāhu al-munāfiqīna wa-al-munāfiqāti wa-al-mushrikīna wa-al-mushrikāti) al-ʾaḥzābi: 73 wamithluhu qawluhu ʿazza wajalla: (waʾinnā ʾidhā ʾadhaqnā al-ʾinsāna minnā raḥmatan fariḥa bihā) al-shūrā: 48 maʿnāhu waʾinnā ʾidhā ʾadhaqnā al-nāsa minnā raḥmatan fariḥū bihā falammā waḥḥada al-isma waḥḥada naʿtahu dalla ʿalayhi qawluhu taʿālā: (waʾin tuṣibhum sayyiʾatun bimā qaddamat ʾaydīhim) al-shūrā: 48 faʾaẓhara al-jamʿa

“and as for whoever is given his book behind his back” (al-Inshiqāq 84:10). He made the description singular because the noun was singular. Likewise, His saying, mighty and majestic, “The human being bore it; he was greatly unjust and ignorant” (al-Aḥzāb 33:72) means that all people bore it. This is the interpretation I prefer of the two, because of His saying, mighty and majestic: “So that God may punish the hypocritical men and hypocritical women, and the men and women who associate partners” (al-Aḥzāb 33:73). Similar is His saying, mighty and majestic: “When We let the human being taste mercy from Us, he rejoices in it” (al-Shūrā 42:48). Its meaning is: when We let people taste mercy from Us, they rejoice in it. When He made the noun singular, He made its description singular. His saying, Most High, indicates this: “If an evil afflicts them because of what their hands have sent ahead” (al-Shūrā 42:48). He thus made the plural explicit.

وَمِنَ الْجَمْعِ الْمُرَادِ بِهِ الْوَاحِدُ قَوْلُهُ عَزَّ وَجَلَّ : ( كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ ) الشُّعَرَاءِ : 105 يَعْنِي نُوحًا وَحْدَهُ لِأَنَّهُ لَمْ يُرْسَلْ إِلَى قَوْمِ نُوحٍ غَيْرُهُ وَدَلَّ عَلَيْهِ قَوْلُهُ تَعَالَى : ( إِذْ قَالَ لَهُمْ أَخُوهُمْ نُوحٌ ) الشُّعَرَاءِ : 106 ،

wamina al-jamʿi al-murādi bihi al-wāḥidu qawluhu ʿazza wajalla: (kadhdhabat qawmu nūḥin al-mursalīna) al-shuʿarāʾi: 105 yaʿnī nūḥan waḥdahu liʾannahu lam yursal ʾilā qawmi nūḥin ghayruhu wadalla ʿalayhi qawluhu taʿālā: (ʾidh qāla lahum ʾakhūhum nūḥun) al-shuʿarāʾi: 106,

Among plurals intended to designate one person is His saying, mighty and majestic: “The people of Noah denied the messengers” (al-Shuʿarāʾ 26:105). He means Noah alone, for no one else was sent to the people of Noah. His saying, Most High, points to this: “When their brother Noah said to them” (al-Shuʿarāʾ 26:106).

فَوَحَّدَ الْجَمْعَ وَمِثْلُهُ فَمَا أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلَا رِكَابٍ وَلَٰكِنَّ اللَّهَ يُسَلِّطُ رُسُلَهُ عَلَى مَنْ يَشَاءُ يَعْنِي بِذَٰلِكَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَحْدَهُ يَوْمَ خَيْبَرَ وَمِنَ الْجَمْعِ الْمَكْنِيِّ قَوْلُهُ عَزَّ وَجَلَّ : ( لَخَلْقُ السَّمَٰوَاتِ وَ الْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ ) غَافِرٍ : 57 يَعْنِي فِي هَٰذَا الْمَوْضِعِ الدَّجَّالَ وَنَزَلَ ذَٰلِكَ فِي الذِّكْرِ الدَّجَّالِ وَاسْتِعْظَامِهِمْ لِوَصْفِهِ وَكَذَٰلِكَ قَوْلُهُ تَعَالَى : ( الَّذِينَ قَالَ لَهُمْ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ ) آلِ عِمْرَانَ : 173 يَعْنِي رَجُلًا وَاحِدًا قَالَهُ لَهُمْ وَهُوَ عُرْوَةُ بْنُ مَسْعُودٍ الثَّقَفِيُّ ،

fawaḥḥada al-jamʿa wamithluhu famā ʾawjaftum ʿalayhi min khaylin walā rikābin walākinna allāha yusalliṭu rusulahu ʿalā man yashāʾu yaʿnī bidhālika al-nabiyya ṣallā allāhu ʿalayhi wasallama waḥdahu yawma khaybara wamina al-jamʿi al-makniyyi qawluhu ʿazza wajalla: (lakhalqu al-samāwāti wa-al-ʾarḍi ʾakbaru min khalqi al-nāsi) ghāfirin: 57 yaʿnī fī hādhā al-mawḍiʿi al-dajjāla wanazala dhālika fī al-dhikri al-dajjāli wa-istiʿẓāmihim liwaṣfihi wakadhālika qawluhu taʿālā: (alladhīna qāla lahum al-nāsu ʾinna al-nāsa qad jamaʿū lakum) ʾāli ʿimrāna: 173 yaʿnī rajulan wāḥidan qālahu lahum wahuwa ʿurwatu bnu masʿūdin al-thaqafiyyu,

He thus made the plural refer to a single person. A similar instance is: “You did not spur horses or riding camels against it, but God gives His messengers power over whomever He wills.” By this He means the Prophet alone, God bless him and grant him peace, on the day of Khaybar. Among plurals used as an indirect designation is His saying, mighty and majestic: “The creation of the heavens and the earth is greater than the creation of people” (Ghāfir 40:57). In this passage He means the Dajjāl. This was revealed in connection with mention of the Dajjāl and their finding his description immense. Likewise, His saying, Most High, “Those to whom the people said, ‘The people have gathered against you’” (Āl ʿImrān 3:173), means a single man who said it to them: ʿUrwa ibn Masʿūd al-Thaqafī.

فَجَمَعَ لَفْظَهُ لِأَجْلِ جِنْسِهِ وَالْعَرَبُ تَجْمَعُ الْوَاحِدَ لِلْجِنْسِ ،

fajamaʿa lafẓahu liʾajli jinsihi wa-al-ʿarabu tajmaʿu al-wāḥida li-al-jinsi,

He therefore expressed him in the plural because of the class to which he belonged; the Arabs use the plural for a single person to designate the class.

وَكَذَٰلِكَ قِيلَ فِي أَحَدِ الْوُجُوهِ إِنَّ قَوْلَهُ عَزَّ وَجَلَّ : ( ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ ) الْبَقَرَةِ : 199 يَعْنِي آدَمَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَحْدَهُ وَهُوَ أَوَّلُ مَنْ طَافَ بِالْبَيْتِ وَأَتَاهُ جِبْرِيلُ وَأَشْعَرَ لَهُ الْمَنَاسِكَ وَقَدْ قَرَأْتُ فِي بَعْضِ حُرُوفِ السَّلَفِ مِنْ حَيْثُ أَفَاضَ آدَمُ فَهَٰذَا شَاهِدٌ لَهُ

wakadhālika qīla fī ʾaḥadi al-wujūhi ʾinna qawlahu ʿazza wajalla: (thumma ʾafīḍū min ḥaythu ʾafāḍa al-nāsu) al-baqarati: 199 yaʿnī ʾādama ṣallā allāhu ʿalayhi wasallama waḥdahu wahuwa ʾawwalu man ṭāfa bi-al-bayti waʾatāhu jibrīlu waʾashʿara lahu al-manāsika waqad qaraʾtu fī baʿḍi ḥurūfi al-salafi min ḥaythu ʾafāḍa ʾādamu fahādhā shāhidun lahu

Likewise, according to one interpretation, His saying, mighty and majestic, “Then pour forth from where the people poured forth” (al-Baqara 2:199), means Adam alone, God bless him and grant him peace. He was the first to circumambulate the House. Gabriel came to him and made the rites known to him. I have read, in some of the readings of the early generations, “from where Adam poured forth”; this supports that interpretation.

وَمِنَ الْمُقَدَّمِ وَالْمُؤَخَّرِ لِحُسْنِ تَأْلِيفِ الْكَلِمِ وَمَزِيدِ الْبَيَانِ وَالْإِظْهَارِ قَوْلُهُ عَزَّ وَجَلَّ : ( مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إِيمَانِهِ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالإِيمَانِ وَلَٰكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْرًا ) النَّحْلِ : 106 اِخْتِصَارُهُ وَمُؤَخَّرُهُ مَنْ كَفَرَ بِاللَّهِ بَعْدَ إِيمَانِهِ وَشَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِنَ اللَّهِ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ وَلَٰكِنْ وَكَّدَ بِقَوْلِهِ وَلَٰكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْرًا لَمَّا اِسْتَثْنَى الْمُكْرَهَ وَقَلْبُهُ مُطْمَئِنٌّ بِإِيمَانٍ وَلَمْ يَجْعَلْ الْمُكْرَهَ آخِرَ الْكَلَامِ لِئَلَّا يَلِيَهُ قَوْلُهُ : ( فَعَلَيْهِمْ غَضَبٌ مِنَ اللَّهِ ) النَّحْلِ : 106 فَيُتَوَهَّمَ أَنَّهُ خَبَرُهُ وَجَعَلَ آخِرَ الْكَلَامِ فَعَلَيْهِمْ غَضَبٌ مِنَ اللَّهِ

wamina al-muqaddami wa-al-muʾakhkhari liḥusni taʾlīfi al-kalimi wamazīdi al-bayāni wa-al-ʾiẓhāri qawluhu ʿazza wajalla: (man kafara billāhi min baʿdi ʾīmānihi ʾillā man ʾukriha waqalbuhu muṭmaʾinnun bi-al-ʾīmāni walākin man sharaḥa bi-al-kufri ṣadran) al-naḥli: 106 ikhtiṣāruhu wamuʾakhkharuhu man kafara billāhi baʿda ʾīmānihi washaraḥa bi-al-kufri ṣadran faʿalayhim ghaḍabun mina allāhi ʾillā man ʾukriha waqalbuhu muṭmaʾinnun bi-al-ʾīmāni walākin wakkada biqawlihi walākin man sharaḥa bi-al-kufri ṣadran lammā istathnā al-mukraha waqalbuhu muṭmaʾinnun biʾīmānin walam yajʿal al-mukraha ʾākhira al-kalāmi liʾallā yaliyahu qawluhu: (faʿalayhim ghaḍabun mina allāhi) al-naḥli: 106 fayutawahhama ʾannahu khabaruhu wajaʿala ʾākhira al-kalāmi faʿalayhim ghaḍabun mina allāhi

Among instances in which words are placed earlier or later to make the composition beautiful and provide greater clarity and disclosure is His saying, mighty and majestic: “Whoever disbelieves in God after his faith, except someone who is compelled while his heart rests secure in faith, but whoever opens his breast to unbelief” (al-Naḥl 16:106). Its abbreviated form, with the exception put later, is: “Whoever disbelieves in God after his faith and opens his breast to unbelief, upon them is wrath from God, except someone who is compelled while his heart rests secure in faith.” But He reinforced the statement by saying, “but whoever opens his breast to unbelief,” when He excepted the person who is compelled while his heart rests secure in faith. He did not place the compelled person at the end of the statement, lest His saying, “Upon them is wrath from God” (al-Naḥl 16:106), immediately follow it and be thought to be its predicate. He put “Upon them is wrath from God” at the end of the statement,

وَهُوَ فِي الْمَعْنَى مُقَدَّمٌ خَبَرُ الْأَوَّلِ مِنْ قَوْلِهِ مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إِيمَانِهِ فَأُخِّرَ لِيَلِيَهُ قَوْلُهُ تَعَالَى : ( ذَٰلِكَ بِأَنَّهُمْ اِسْتَحَبُّوا الْحَيَاةَ الدُّنْيَا عَلَى الْآخِرَةِ ) النَّحْلِ : 107 لِأَنَّهُ مِنْ وَصْفِهِمْ فَيَكُونُ هَٰذَا أَحْسَنَ فِي تَأْلِيفِ الْكَلَامِ وَسِيَاقِ الْمَعْنَى وَكَذَٰلِكَ قَوْلُهُ تَعَالَى : ( وَقِيلَهُ يَا رَبِّ إِنَّ هَٰؤُلَاءِ قَوْمٌ ) الزُّخْرُفِ : 88 ،

wahuwa fī al-maʿnā muqaddamun khabaru al-ʾawwali min qawlihi man kafara billāhi min baʿdi ʾīmānihi faʾukhkhira liyaliyahu qawluhu taʿālā: (dhālika biʾannahum istaḥabbū al-ḥayāta al-dunyā ʿalā al-ʾākhirati) al-naḥli: 107 liʾannahu min waṣfihim fayakūnu hādhā ʾaḥsana fī taʾlīfi al-kalāmi wasiyāqi al-maʿnā wakadhālika qawluhu taʿālā: (waqīlahu yā rabbi ʾinna hāʾulāʾi qawmun) al-zukhrufi: 88,

although in meaning it belongs earlier, as the predicate of the opening words, “Whoever disbelieves in God after his faith.” It was placed later so that His saying, Most High, “That is because they preferred the life of this world to the Hereafter” (al-Naḥl 16:107), would follow it, for this describes them. This makes the composition of the speech and the progression of its meaning more beautiful. Likewise is His saying, Most High: “And his saying, ‘My Lord, these are a people’” (al-Zukhruf 43:88).

هَٰذَا مِنَ الْمَعْطُوفِ الْمُضْمَرِ وَمِنَ الْمُقَدَّمِ وَالْمُؤَخَّرِ فَعَاطِفُهُ قَوْلُهُ وَعِنْدَهُ عِلْمُ السَّاعَةِ وَضَمِيرُهُ قَوْلُهُ وَعِلْمُ قِيلِهِ وَالْمَعْنَى وَعِنْدَهُ عِلْمُ السَّاعَةِ وَعِلْمُ قِيلِهِ يَا رَبِّ هَٰذَا عَلَى حَرْفِ مَنْ كَسَرَ اللَّامَ فَأَمَّا مَنْ نَصَبَهَا فَإِنَّهُ مُقَدَّمٌ أَيْضًا وَمَحْمُولٌ عَلَى أَنَّ الْمَعْنَى أَيْ وَعِنْدَهُ عِلْمُ السَّاعَةِ وَيَعْلَمُ قِيلَهُ يَا رَبِّ ، فَأَمَّا مَنْ رَفَعَ اللَّامَ فَقَرَأَ وَقِيلُهُ فَتَكُونُ مُسْتَأْنَفَةً عَلَى الْخَبَرِ وَجَوَابُهَا الْفَاءُ مِنْ قَوْلِهِ : ( فَاصْفَحْ عَنْهُمْ ) الزُّخْرُفِ : 89 أَيْ قَوْلُهُ إِنَّ هَٰؤُلَاءِ قَوْمٌ لَا يُؤْمِنُونَ فَاصْفَحْ عَنْهُمْ ،

hādhā mina al-maʿṭūfi al-muḍmari wamina al-muqaddami wa-al-muʾakhkhari faʿāṭifuhu qawluhu waʿindahu ʿilmu al-sāʿati waḍamīruhu qawluhu waʿilmu qīlihi wa-al-maʿnā waʿindahu ʿilmu al-sāʿati waʿilmu qīlihi yā rabbi hādhā ʿalā ḥarfi man kasara al-lāma faʾammā man naṣabahā faʾinnahu muqaddamun ʾayḍan wamaḥmūlun ʿalā ʾanna al-maʿnā ʾay waʿindahu ʿilmu al-sāʿati wayaʿlamu qīlahu yā rabbi, faʾammā man rafaʿa al-lāma faqaraʾa waqīluhu fatakūnu mustaʾnafatan ʿalā al-khabari wajawābuhā al-fāʾu min qawlihi: (faṣfaḥ ʿanhum) al-zukhrufi: 89 ʾay qawluhu ʾinna hāʾulāʾi qawmun lā yuʾminūna faṣfaḥ ʿanhum,

This is an instance of coordination with an understood element, and of placing words earlier or later. What it is coordinated with is His saying, “With Him is knowledge of the Hour.” Its understood element is “and knowledge of his saying.” The meaning is: “With Him is knowledge of the Hour, and knowledge of his saying, ‘My Lord.’” This follows the reading of those who give the lām a kasra. As for those who give it an accusative ending, it likewise belongs earlier, and is construed according to the meaning: “With Him is knowledge of the Hour, and He knows his saying, ‘My Lord.’” As for those who give the lām a nominative ending and read “wa-qīluhu,” it begins a fresh declarative sentence. Its answering clause is introduced by the fāʾ in His saying, “So turn away from them” (al-Zukhruf 43:89): that is, his saying, “These are a people who do not believe,” is answered by “So turn away from them.”

وَقَدْ تَكُونُ الْوَاوُ فِي قَوْلِهِ وَقِيلُهُ لِلْجَمْعِ مَضْمُومَةً إِلَى عِلْمِ السَّاعَةِ وَالْمَعْنَى وَعِنْدَهُ عِلْمُ السَّاعَةِ وَعِنْدَهُ قِيلُهُ يَا رَبِّ جَمَعَ بَيْنَهُمَا بِعِنْدَ فَهَٰذَا مَجَازُ هَٰذِهِ الْمَقَارِئِ الثَّلَاثِ فِي الْعَرَبِيَّةِ وَمِمَّا حُمِلَ عَلَى الْمَعْنَى قَوْلُهُ عَزَّ وَجَلَّ : ( فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا ) الْأَنْعَامِ : 96 ثُمَّ قَالَ : ( وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ) الْأَنْعَامِ : 96 فَلَوْ لَمْ يُحْمَلْ عَلَى الْمَعْنَى لَكَانَتْ الشَّمْسُ وَالْقَمَرُ خَفْضًا إِتْبَاعًا لِلَفْظِ قَوْلِهِ فَالِقُ وَجَاعِلُ وَلَٰكِنَّ مَعْنَاهُ وَجَعَلَ الشَّمْسَ وَالْقَمَرَ حُسْبَانًا

waqad takūnu al-wāwu fī qawlihi waqīluhu li-al-jamʿi maḍmūmatan ʾilā ʿilmi al-sāʿati wa-al-maʿnā waʿindahu ʿilmu al-sāʿati waʿindahu qīluhu yā rabbi jamaʿa baynahumā biʿinda fahādhā majāzu hādhihi al-maqāriʾi al-thalāthi fī al-ʿarabiyyati wamimmā ḥumila ʿalā al-maʿnā qawluhu ʿazza wajalla: (fāliqu al-ʾiṣbāḥi wajaʿala al-layla sakanan) al-ʾanʿāmi: 96 thumma qāla: (wa-al-shamsa wa-al-qamara ḥusbānan) al-ʾanʿāmi: 96 falaw lam yuḥmal ʿalā al-maʿnā lakānat al-shamsu wa-al-qamaru khafḍan ʾitbāʿan lilafẓi qawlihi fāliqu wajāʿilu walākinna maʿnāhu wajaʿala al-shamsa wa-al-qamara ḥusbānan

The wāw in His saying “wa-qīluhu” may also serve to join it to “knowledge of the Hour,” the meaning being: “With Him is knowledge of the Hour, and with Him is his saying, ‘My Lord.’” He joins the two through “with.” This is the permissible construction of these three readings in Arabic. Among expressions construed according to their meaning is His saying, mighty and majestic: “Splitter of the dawn, and He made the night a time of rest” (al-Anʿām 6:96). Then He says, “and the sun and the moon a means of reckoning” (al-Anʿām 6:96). Had the construction not followed the meaning, “the sun” and “the moon” would have been genitive, following the verbal form of His words “Splitter” and “Maker.” Its meaning, however, is: “And He made the sun and the moon a means of reckoning.”

وَهِيَ عَلَى قِرَاءَةِ مَنْ قَرَأَ وَجَعَلَ اللَّيْلَ سَكَنًا مُتَّبَعَةٌ لِجَعْلٍ ظَاهِرٍ أَوْ بِمَعْنَاهُ قَوْلُهُ تَعَالَى : ( وَامْسَحُوا بِرُؤُوسِكُمْ وَأَرْجُلَكُمْ ) الْمَائِدَةِ : 6 فِي قِرَاءَةِ مَنْ نَصَبَ اللَّامَ مَحْمُولًا عَلَى مَعْنَى الْغَسْلِ مِنْ قَوْلِهِ عَزَّ وَجَلَّ : ( فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ ) الْمَائِدَةِ : 6 أَيْضًا ،

wahiya ʿalā qirāʾati man qaraʾa wajaʿala al-layla sakanan muttabaʿatun lijaʿlin ẓāhirin ʾaw bimaʿnāhu qawluhu taʿālā: (wamsaḥū biruʾūsikum waʾarjulakum) al-māʾidati: 6 fī qirāʾati man naṣaba al-lāma maḥmūlan ʿalā maʿnā al-ghasli min qawlihi ʿazza wajalla: (faghsilū wujūhakum waʾaydiyakum) al-māʾidati: 6 ʾayḍan,

In the reading of those who read “and He made the night a time of rest,” it follows an explicit “making.” Or, with the same meaning, there is His saying, Most High, “Wipe your heads, and your feet” (al-Māʾida 5:6), in the reading of those who give the lām an accusative ending: it is construed according to the meaning of washing in His saying, mighty and majestic, “Wash your faces and your hands” (al-Māʾida 5:6), as well.

وَمَنْ قَرَأَ وَأَرْجُلِكُمْ خَفْضًا حَمَلَهُ عَلَى اتِّبَاعِ الْإِعْرَابِ مِنْ قَوْلِهِ عَزَّ وَجَلَّ : ( بِرُؤُوسِكُمْ وَأَرْجُلِكُمْ ) الْمَائِدَةِ : 6 فَأَتْبَعَ الْإِعْرَابَ بِالْإِعْرَابِ قَبْلَهُ لِأَنَّ مَذْهَبَهُ الْغَسْلُ لَا الْمَسْحُ وَاخْتِيَارُنَا نَصْبُ اللَّامِ فِي الْمَقْرُوءِ عَلَى نَصْبِ الْغَسْلِ وَاتِّبَاعِ الْوَجْهِ وَالْيَدَيْنِ إِلَّا أَنَّهُ رُوِيَ عَنِ ابْنِ عَبَّاسٍ وَأَنَسِ بْنِ مَالِكٍ نَزَلَ الْقُرْآنُ بِغَسْلَيْنِ وَمَسْحَيْنِ وَسَنَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ غَسْلَ الْأَقْدَامِ فَنَحْنُ نَفْعَلُ كَمَا فَعَلَ . وَقَوْلُهُ عَزَّ وَجَلَّ : ( وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَكَانَ لِزَامًا وَأَجَلٌ مُسَمًّى ) طٰهٰ : 129 مِنَ الْمُقَدَّمِ وَالْمُؤَخَّرِ ،

waman qaraʾa waʾarjulikum khafḍan ḥamalahu ʿalā ittibāʿi al-ʾiʿrābi min qawlihi ʿazza wajalla: (biruʾūsikum waʾarjulikum) al-māʾidati: 6 faʾatbaʿa al-ʾiʿrāba bi-al-ʾiʿrābi qablahu liʾanna madhhabahu al-ghaslu lā al-masḥu wa-ikhtiyārunā naṣbu al-lāmi fī al-maqrūʾi ʿalā naṣbi al-ghasli wa-ittibāʿi al-wajhi wa-al-yadayni ʾillā ʾannahu ruwiya ʿani bni ʿabbāsin waʾanasi bni mālikin nazala al-qurʾānu bighaslayni wamasḥayni wasanna rasūlu allāhi ṣallā allāhu ʿalayhi wasallama ghasla al-ʾaqdāmi fanaḥnu nafʿalu kamā faʿala. waqawluhu ʿazza wajalla: (walawlā kalimatun sabaqat min rabbika lakāna lizāman waʾajalun musamman) ṭā hā: 129 mina al-muqaddami wa-al-muʾakhkhari,

Those who read “and your feet” in the genitive construe it as following the inflection in His saying, mighty and majestic, “your heads and your feet” (al-Māʾida 5:6). They make its inflection follow the preceding inflection, for their position is that the feet are washed, not wiped. Our preference is to read the lām with an accusative ending, following the accusative governed by washing and coordinating the feet with the face and the two hands. Yet it is related from Ibn ʿAbbās and Anas ibn Mālik: “The Qurʾān came down with two washings and two wipings, and the Messenger of God, God bless him and grant him peace, established the washing of the feet; we therefore do as he did.” His saying, mighty and majestic, “Were it not for a word that had already gone forth from your Lord, it would have been inevitable, and an appointed term” (Ṭā Hā 20:129), is an instance of placing words earlier or later.

فَالْمَعْنَى فِيهِ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ وَأَجَلٌ مُسَمًّى لَكَانَ لِزَامًا وَبِهِ اِرْتِفَاعُ الْأَجَلِ وَلَوْلَا ذَٰلِكَ لَكَانَ نَصْبًا كَاللِّزَامِ فَأُخِّرَ لِتَحْسِينِ اللَّفْظِ وَبِمَعْنَاهُ قَوْلُهُ عَزَّ وَجَلَّ : ( يَسْأَلُونَكَ كَأَنَّكَ حَفِيٌّ عَنْهَا ) الْأَعْرَافِ : 187 الْمَعْنَى يَسْأَلُونَكَ عَنْهَا كَأَنَّكَ حَفِيٌّ بِهَا أَيْ ضَنِينٌ بِعِلْمِهَا وَمِثْلُهُ قَوْلُهُ تَعَالَى : ( أَوْ نُنْسِهَا نَأْتِ بِخَيْرٍ مِنْهَا أَوْ مِثْلِهَا ) الْبَقَرَةِ : 106 أَيْ نَأْتِ مِنْهَا بِخَيْرٍ فَقُدِّمَ بِخَيْرٍ وَأُخِّرَ مِنْهَا فَأَشْكَلَ

fa-al-maʿnā fīhi walawlā kalimatun sabaqat min rabbika waʾajalun musamman lakāna lizāman wabihi irtifāʿu al-ʾajali walawlā dhālika lakāna naṣban ka-al-lizāmi faʾukhkhira litaḥsīni al-lafẓi wabimaʿnāhu qawluhu ʿazza wajalla: (yasʾalūnaka kaʾannaka ḥafiyyun ʿanhā) al-ʾaʿrāfi: 187 al-maʿnā yasʾalūnaka ʿanhā kaʾannaka ḥafiyyun bihā ʾay ḍanīnun biʿilmihā wamithluhu qawluhu taʿālā: (ʾaw nunsihā naʾti bikhayrin minhā ʾaw mithlihā) al-baqarati: 106 ʾay naʾti minhā bikhayrin faquddima bikhayrin waʾukhkhira minhā faʾashkala

Its meaning is: “Were it not for a word that had already gone forth from your Lord, and an appointed term, it would have been inevitable.” This accounts for the nominative ending of “term”; without it, the word would have been accusative, like “inevitable.” It was placed later to make the expression more beautiful. His saying, mighty and majestic, has a similar meaning: “They ask you as though you were solicitous about it” (al-Aʿrāf 7:187). The meaning is: “They ask you about it as though you were solicitous concerning it,” that is, jealously guarding knowledge of it. A similar instance is His saying, Most High, “Or cause it to be forgotten, We bring something better than it, or its like” (al-Baqara 2:106): that is, “We bring from it something better.” “Something better” was put earlier, and “from it” later, making it difficult to understand.

وَمِنَ الْمُؤَخَّرِ بَعْدَ تَوَسُّطِ الْكَلَامِ قَوْلُهُ عَزَّ وَجَلَّ : ( لَتَرْكَبَنَّ طَبَقًا عَنْ طَبَقٍ ) الِانْشِقَاقِ : 19 فِي قِرَاءَةِ مَنْ وَحَّدَ الْفِعْلَ هُوَ مُتَّصِلٌ بِقَوْلِهِ عَزَّ وَجَلَّ : ( يَا أَيُّهَا الْإِنْسَانُ إِنَّكَ كَادِحٌ إِلَى رَبِّكَ كَدْحًا ) الِانْشِقَاقِ : 6 لَتَرْكَبَنَّ طَبَقًا عَنْ طَبَقٍ أَيْ حَالًا بَعْدَ حَالٍ فِي الْبَرْزَخِ فَأَخَّرَ الْأَحْوَالَ لِلْقَرَارِ فِي الدَّارِ وَكَذَٰلِكَ هُوَ فِي قِرَاءَةِ مَنْ جَمَعَ فَقَالَ لَتَرْكَبُنَّ أَيُّهَا النَّاسُ فَيَكُونُ الْإِنْسَانُ فِي مَعْنَى النَّاسِ كَمَا ذَكَرْنَاهُ آنِفًا ،

wamina al-muʾakhkhari baʿda tawassuṭi al-kalāmi qawluhu ʿazza wajalla: (latarkabanna ṭabaqan ʿan ṭabaqin) al-inshiqāqi: 19 fī qirāʾati man waḥḥada al-fiʿla huwa muttaṣilun biqawlihi ʿazza wajalla: (yā ʾayyuhā al-ʾinsānu ʾinnaka kādiḥun ʾilā rabbika kadḥan) al-inshiqāqi: 6 latarkabanna ṭabaqan ʿan ṭabaqin ʾay ḥālan baʿda ḥālin fī al-barzakhi faʾakhkhara al-ʾaḥwāla li-al-qarāri fī al-dāri wakadhālika huwa fī qirāʾati man jamaʿa faqāla latarkabunna ʾayyuhā al-nāsu fayakūnu al-ʾinsānu fī maʿnā al-nāsi kamā dhakarnāhu ʾānifan,

Among clauses placed later after intervening speech is His saying, mighty and majestic, “You will surely pass from stage to stage” (al-Inshiqāq 84:19), in the reading of those who make the verb singular. It is connected with His saying, mighty and majestic, “O human being, you are laboring toward your Lord with toil” (al-Inshiqāq 84:6): “You will surely pass from stage to stage,” that is, from one state to another in the intermediate realm. He placed the states later, for settlement in the abode. It is likewise in the reading of those who make it plural, saying, “You will surely pass, O people.” “The human being” then has the meaning of “people,” as we mentioned just now.

وَيَكُونُ الْجَمْعُ عَطْفًا عَلَى الْمَعْنَى وَإِنَّمَا وُحِّدَ لِلْجِنْسِ فَكَأَنَّهُ قَالَ يَا أَيُّهَا النَّاسُ لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ فَأَخَّرَ هَٰذَا الْخَبَرَ لِمَا تَوَسَّطَهُ مِنَ الْكَلَامِ الْمُتَّصِلِ بِالْقِصَّةِ وَمَعْنَاهُ التَّقْدِيمُ ، وَمِثْلُ هَٰذَا قَوْلُهُ عَزَّ وَجَلَّ : ( وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَاتَّبَعْتُمْ الشَّيْطَانَ ) النِّسَاءِ : 83 وَقَوْلُهُ : ( إِلَّا قَلِيلًا ) النِّسَاءِ : 83 هُوَ مُتَّصِلٌ بِقَوْلِهِ : ( لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ إِلَّا قَلِيلًا ) النِّسَاءِ : 83 وَآخِرُ الْكَلَامِ : ( لَاتَّبَعْتُمْ الشَّيْطَانَ ) النِّسَاءِ : 83 ،

wayakūnu al-jamʿu ʿaṭfan ʿalā al-maʿnā waʾinnamā wuḥḥida li-al-jinsi fakaʾannahu qāla yā ʾayyuhā al-nāsu latarkabunna ṭabaqan ʿan ṭabaqin faʾakhkhara hādhā al-khabara limā tawassaṭahu mina al-kalāmi al-muttaṣili bi-al-qiṣṣati wamaʿnāhu al-taqdīmu, wamithlu hādhā qawluhu ʿazza wajalla: (walawlā faḍlu allāhi ʿalaykum waraḥmatuhu lattabaʿtum al-shayṭāna) al-nisāʾi: 83 waqawluhu: (ʾillā qalīlan) al-nisāʾi: 83 huwa muttaṣilun biqawlihi: (laʿalimahu alladhīna yastanbiṭūnahu minhum ʾillā qalīlan) al-nisāʾi: 83 waʾākhiru al-kalāmi: (lattabaʿtum al-shayṭāna) al-nisāʾi: 83,

The plural is thus coordinated according to the meaning; the singular was used only to designate the class. It is as though He said, “O people, you will surely pass from stage to stage.” He placed this statement later because of the intervening speech connected with the account, although in meaning it belongs earlier. A similar instance is His saying, mighty and majestic, “Were it not for God’s favor upon you and His mercy, you would have followed Satan” (al-Nisāʾ 4:83). His words “except a few” (al-Nisāʾ 4:83) are connected with His words “Those among them who draw conclusions from it would have known it, except a few” (al-Nisāʾ 4:83). The end of the statement is “You would have followed Satan” (al-Nisāʾ 4:83).

وَقَدْ قِيلَ إِنَّ قَوْلَهُ إِلَّا قَلِيلًا مُسْتَثْنًى مِنَ الْأَوَّلِ فِي قَوْلِهِ : ( وَإِذَا جَاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوْ الْخَوْفِ أَذَاعُوا بِهِ ) النِّسَاءِ : 83 إِلَّا قَلِيلًا مِنْهُمْ وَفِي هَٰذَا بُعْدٌ وَالْأَوَّلُ أَحَبُّ إِلَيَّ ،

waqad qīla ʾinna qawlahu ʾillā qalīlan mustathnan mina al-ʾawwali fī qawlihi: (waʾidhā jāʾahum ʾamrun mina al-ʾamni ʾaw al-khawfi ʾadhāʿū bihi) al-nisāʾi: 83 ʾillā qalīlan minhum wafī hādhā buʿdun wa-al-ʾawwalu ʾaḥabbu ʾilayya,

It has also been said that His words “except a few” are an exception to the opening statement in His saying, “When a report of security or fear comes to them, they broadcast it” (al-Nisāʾ 4:83), except a few of them. This is far-fetched, and I prefer the first interpretation.

وَعَلَى هَٰذَا الْمَعْنَى قَرَأَ ابْنُ عَبَّاسٍ فِي رِوَايَةٍ عَنْهُ لَا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ إِلَّا مَنْ ظَلَمَ جَعَلَهُ مُتَّصِلًا بِقَوْلِهِ تَعَالَى : ( مَا يَفْعَلُ اللَّهُ بِعَذَابِكُمْ إِنْ شَكَرْتُمْ وَآمَنْتُمْ ) النِّسَاءِ : 147 إِلَّا مَنْ ظَلَمَ وَصَارَ آخِرُ الْكَلَامِ لَا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ فَاصِلًا وَمِثْلُ هَٰذَا قَوْلُهُ تَعَالَى : ( وَ الَّذِينَ كَفَرُوا بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ إِلَّا تَفْعَلُوهُ تَكُنْ فِتْنَةٌ فِي الْأَرْضِ ) الْأَنْفَالِ : 73 إِنَّمَا هُوَ مِنْ صِلَةِ قَوْلِهِ : ( وَإِنْ اِسْتَنْصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمْ النَّصْرُ ) الْأَنْفَالِ : 72 إِلَّا تَفْعَلُوهُ تَكُنْ فِتْنَةٌ فِي الْأَرْضِ .

waʿalā hādhā al-maʿnā qaraʾa ibnu ʿabbāsin fī riwāyatin ʿanhu lā yuḥibbu allāhu al-jahra bi-al-sūʾi mina al-qawli ʾillā man ẓalama jaʿalahu muttaṣilan biqawlihi taʿālā: (mā yafʿalu allāhu biʿadhābikum ʾin shakartum waʾāmantum) al-nisāʾi: 147 ʾillā man ẓalama waṣāra ʾākhiru al-kalāmi lā yuḥibbu allāhu al-jahra bi-al-sūʾi mina al-qawli fāṣilan wamithlu hādhā qawluhu taʿālā: (wa-alladhīna kafarū baʿḍuhum ʾawliyāʾu baʿḍin ʾillā tafʿalūhu takun fitnatun fī al-ʾarḍi) al-ʾanfāli: 73 ʾinnamā huwa min ṣilati qawlihi: (waʾin istanṣarūkum fī al-dīni faʿalaykum al-naṣru) al-ʾanfāli: 72 ʾillā tafʿalūhu takun fitnatun fī al-ʾarḍi.

According to this meaning, Ibn ʿAbbās, in a report from him, read: “God does not love the open utterance of evil speech, except someone who has done wrong.” He connected the exception with His saying, Most High, “What would God do with your punishment if you are grateful and believe?” (al-Nisāʾ 4:147), “except someone who has done wrong.” The end of the statement, “God does not love the open utterance of evil speech,” thus stood separately. A similar instance is His saying, Most High, “Those who disbelieve are allies of one another; unless you do it, there will be strife on the earth” (al-Anfāl 8:73). This latter clause is connected with His saying, “If they seek your help in religion, you must help them” (al-Anfāl 8:72): “Unless you do it, there will be strife on the earth.”

وَكَذَٰلِكَ قَوْلُهُ فِي أَوَّلِ السُّورَةِ : ( لَهُمْ مَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ ) الْأَنْفَالِ : 74 كَمَا أَخْرَجَكَ رَبُّكَ مِنْ بَيْتِكَ بِالْحَقِّ لَيْسَ هَٰذَا مِنْ صِلَةِ الْكَلَامِ إِنَّمَا هُوَ مُقَدَّمٌ وَمُتَّصِلٌ فِي الْمَعْنَى بِقَوْلِهِ : ( قُلِ الْأَنْفَالُ لِلَّهِ وَالرَّسُولِ ) الْأَنْفَالِ : 1 وَ ( كَمَا أَخْرَجَكَ رَبُّكَ مِنْ بَيْتِكَ بِالْحَقِّ ) الْأَنْفَالِ : 5 ، أَيْ فَصَارَتْ أَنْفَالُ الْغَنَائِمِ لَكَ إِذْ أَنْتَ رَاضٍ بِإِخْرَاجِكَ وَهُمْ كَارِهُونَ فَاعْتَرَضَ بَيْنَهُمَا الْأَمْرُ بِالتَّقْوَى وَالْإِصْلَاحِ وَالْوَصْفُ بِحَقِيقَةِ الْإِيمَانِ وَالصَّلَاحِ فَأَشْكَلَ فَهْمُهُ ،

wakadhālika qawluhu fī ʾawwali al-sūrati: (lahum maghfiratun warizqun karīmun) al-ʾanfāli: 74 kamā ʾakhrajaka rabbuka min baytika bi-al-ḥaqqi laysa hādhā min ṣilati al-kalāmi ʾinnamā huwa muqaddamun wamuttaṣilun fī al-maʿnā biqawlihi: (quli al-ʾanfālu lillāhi wa-al-rasūli) al-ʾanfāli: 1 wa (kamā ʾakhrajaka rabbuka min baytika bi-al-ḥaqqi) al-ʾanfāli: 5, ʾay faṣārat ʾanfālu al-ghanāʾimi laka ʾidh ʾanta rāḍin biʾikhrājika wahum kārihūna fa-iʿtaraḍa baynahumā al-ʾamru bi-al-taqwā wa-al-ʾiṣlāḥi wa-al-waṣfu biḥaqīqati al-ʾīmāni wa-al-ṣalāḥi faʾashkala fahmuhu,

Likewise is His saying at the beginning of the sūra: “For them are forgiveness and generous provision” (al-Anfāl 8:74), followed by “As your Lord brought you out of your house in truth.” This is not a continuation of that statement; rather, it belongs earlier and is connected in meaning with His saying, “Say: The spoils belong to God and the Messenger” (al-Anfāl 8:1), and “As your Lord brought you out of your house in truth” (al-Anfāl 8:5). That is, the spoils of war became yours, since you were content to be brought out while they were averse. Between the two came the command to reverent fear and reconciliation, and the description of true faith and righteousness, making the meaning difficult to understand.

وَعَلَى هَٰذَا قَوْلُهُ عَزَّ وَجَلَّ : ( حَتَّى تُؤْمِنُوا بِاللَّهِ وَحْدَهُ إِلَّا قَوْلَ إِبْرَاهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ ) الْمُمْتَحَنَةِ : 4 إِنَّمَا هُوَ مَوْصُولٌ بِقَوْلِهِ تَعَالَى : ( قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَ الَّذِينَ مَعَهُ إِلَّا قَوْلَ إِبْرَاهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ ) الْمُمْتَحَنَةِ : 4 لِأَنَّهَا نَزَلَتْ فِي قَوْلِهِمْ فَقَدْ اِسْتَغْفَرَ إِبْرَاهِيمُ لِأَبِيهِ وَهُوَ مُشْرِكٌ عِنْدَ قَوْلِهِ : لَأَسْتَغْفِرُ لَكَ رَبِّي فَقَالُوا : فَهَلَّا نَسْتَغْفِرُ لِآبَائِنَا الْمُشْرِكِينَ ،

waʿalā hādhā qawluhu ʿazza wajalla: (ḥattā tuʾminū billāhi waḥdahu ʾillā qawla ʾibrāhīma liʾabīhi laʾastaghfiranna laka) al-mumtaḥanati: 4 ʾinnamā huwa mawṣūlun biqawlihi taʿālā: (qad kānat lakum ʾuswatun ḥasanatun fī ʾibrāhīma wa-alladhīna maʿahu ʾillā qawla ʾibrāhīma liʾabīhi laʾastaghfiranna laka) al-mumtaḥanati: 4 liʾannahā nazalat fī qawlihim faqad istaghfara ʾibrāhīmu liʾabīhi wahuwa mushrikun ʿinda qawlihi: laʾastaghfiru laka rabbī faqālū: fahallā nastaghfiru liʾābāʾinā al-mushrikīna,

On this principle is His saying, mighty and majestic: “Until you believe in God alone, except Abraham’s saying to his father, ‘I shall surely seek forgiveness for you’” (al-Mumtaḥana 60:4). This exception is connected with His saying, Most High, “You have had a good example in Abraham and those with him, except Abraham’s saying to his father, ‘I shall surely seek forgiveness for you’” (al-Mumtaḥana 60:4). It was revealed concerning their saying, “Abraham did seek forgiveness for his father while he was an idolater,” when he said, “I shall seek forgiveness for you from my Lord.” They said, “Why, then, should we not seek forgiveness for our fathers who are idolaters?”

فَنَزَلَتْ هَٰذِهِ الْآيَةُ لِيَسْتَثْنِيَ الْقُدْوَةَ فِي إِبْرَاهِيمَ فِي هَٰذَا ثُمَّ نَزَلَتْ الْآيَةُ الْأُخْرَى مَعْذِرَةً لَهُ أَوْعَدَهُ إِيَّاهُ إِلَى أَنْ عَلِمَ مَوْتَهُ عَلَى الْكُفْرِ فَقَالَ وَمَا كَانَ اِسْتِغْفَارُ إِبْرَاهِيمَ لِأَبِيهِ إِلَّا عَنْ مَوْعِدَةٍ وَعَدَهَا إِيَّاهُ الْآيَةَ ، وَكَذَٰلِكَ قَوْلُهُ عَزَّ وَجَلَّ : ( وَرَضِيتُ لَكُمُ الإِسْلَامَ دِينًا فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِإِثْمٍ ) الْمَائِدَةِ : 3 ، وَهَٰذَا مُتَّصِلٌ بِقَوْلِهِ : ( حُرِّمَ عَلَيْكُمُ الْمَيْتَةُ ) النَّحْلِ : 115 إِلَى آخِرِ الْمُحَرَّمَاتِ ،

fanazalat hādhihi al-ʾāyatu liyastathniya al-qudwata fī ʾibrāhīma fī hādhā thumma nazalat al-ʾāyatu al-ʾukhrā maʿdhiratan lahu ʾawʿadahu ʾiyyāhu ʾilā ʾan ʿalima mawtahu ʿalā al-kufri faqāla wamā kāna istighfāru ʾibrāhīma liʾabīhi ʾillā ʿan mawʿidatin waʿadahā ʾiyyāhu al-ʾāyata, wakadhālika qawluhu ʿazza wajalla: (waraḍītu lakumu al-ʾislāma dīnan famani ḍṭurra fī makhmaṣatin ghayra mutajānifin liʾithmin) al-māʾidati: 3, wahādhā muttaṣilun biqawlihi: (ḥurrima ʿalaykumu al-maytatu) al-naḥli: 115 ʾilā ʾākhiri al-muḥarramāti,

This verse was revealed to make an exception to following Abraham’s example in this matter. Then the other verse was revealed as an excuse for him: he had promised him this until he learned of his death in unbelief. He said, “Abraham’s seeking forgiveness for his father was only because of a promise he had made to him,” and the rest of the verse. Likewise is His saying, mighty and majestic, “I have approved Islam for you as a religion; but whoever is compelled by hunger, without inclining to sin” (al-Māʾida 5:3). This is connected with His saying, “Carrion is forbidden to you” (al-Naḥl 16:115), through to the end of the prohibited things.

ثُمَّ قَالَ : ( فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ ) الْمَائِدَةِ : 3 يَعْنِي مَجَاعَةً وَمِثْلُ مَا ذَكَرْنَاهُ مِنْ عِلْمِ الْقُرْآنِ كَثِيرٌ وَإِنَّمَا نَبَّهْنَا بِيَسِيرٍ عَلَى كَثِيرٍ وَدَلَلْنَا بِنُكَتٍ عَلَى جَمٍّ غَفِيرٍ لِيَسْتَدَلَّ بِمَا ذَكَرْنَاهُ عَلَى نَحْوِهِ وَيَتَطَرَّقَ بِهِ إِلَى مِثْلِهِ وَهَٰذَا كُلُّهُ عَلَى ضُرُوبِ كَلَامِ الْعَرَبِ وَمَعَانِي اِسْتِعْمَالِهِمْ وَوُجُوهِ اِسْتِحْسَانِهِمْ أَنَّهُ فِي كَلَامِهِمُ الْمُطَوَّلُ لِلْبَيَانِ وَالْمُخْتَصَرُ لِلْحِفْظِ وَالْمُقَدَّمُ وَالْمُؤَخَّرُ لِلتَّحْسِينِ وَكُلُّهُ فَصِيحٌ بَلِيغٌ ،

thumma qāla: (famani ḍṭurra fī makhmaṣatin) al-māʾidati: 3 yaʿnī majāʿatan wamithlu mā dhakarnāhu min ʿilmi al-qurʾāni kathīrun waʾinnamā nabbahnā biyasīrin ʿalā kathīrin wadalalnā binukatin ʿalā jammin ghafīrin liyastadalla bimā dhakarnāhu ʿalā naḥwihi wayataṭarraqa bihi ʾilā mithlihi wahādhā kulluhu ʿalā ḍurūbi kalāmi al-ʿarabi wamaʿānī istiʿmālihim wawujūhi istiḥsānihim ʾannahu fī kalāmihimu al-muṭawwalu li-al-bayāni wa-al-mukhtaṣaru li-al-ḥifẓi wa-al-muqaddamu wa-al-muʾakhkharu li-al-taḥsīni wakulluhu faṣīḥun balīghun,

Then He said, “But whoever is compelled by hunger” (al-Māʾida 5:3), meaning famine. There is much Qurʾānic knowledge like what we have mentioned. We have drawn attention to much through a little, and pointed to a great abundance through a few telling points, so that what we have mentioned may guide one to comparable examples and open a path to their like. All of this accords with the kinds of Arab speech, the meanings of their usages, and the forms they find beautiful: their speech contains expansion for clarity, abbreviation for retention, and the placing of words earlier or later for beauty. All of it is eloquent and expressive.

لِأَنَّ وَصْفَ الْبَلَاغَةِ عِنْدَهُمْ رَدُّ الْكَثِيرِ الْمَنْثُورِ إِلَى الْقَلِيلِ الْمُجْمَلِ وَبَسْطُ الْقَلِيلِ الْمُجْمَلِ إِلَى الْمَبْثُوثِ الْمُفَسَّرِ فَالْمُقَصَّرُ مِنَ الْكَلَامِ عِنْدَهُمْ مَعَ الْحَاجَةِ إِلَى الْمَعَانِي الْمُتَفَرِّقَةِ عَجْزٌ وَالْمُطَوَّلُ مِنْهُ مَعَ الِاكْتِفَاءِ بِالْمَعْنَى الْجَامِعِ مِنْهُ عَيٌّ ، فَلَمَّا خَاطَبَهُمْ بِكَلَامِهِمْ أَفْهَمَهُمْ بِعُقُولِهِمْ وَمُسْتَعْمَلَاتِهِمْ لِيَحْسُنَ ذَٰلِكَ عِنْدَهُمْ فَيَكُونُ حُجَّةً عَلَيْهِمْ مِنْ حَيْثُ يَعْقِلُونَ لِأَنَّهُ أَمَرَهُمْ بِمَا يَعْلَمُونَ وَمَا يَسْتَحْسِنُونَ حِكْمَةً مِنْهُ وَلُطْفًا ،

liʾanna waṣfa al-balāghati ʿindahum raddu al-kathīri al-manthūri ʾilā al-qalīli al-mujmali wabasṭu al-qalīli al-mujmali ʾilā al-mabthūthi al-mufassari fa-al-muqaṣṣaru mina al-kalāmi ʿindahum maʿa al-ḥājati ʾilā al-maʿānī al-mutafarriqati ʿajzun wa-al-muṭawwalu minhu maʿa al-iktifāʾi bi-al-maʿnā al-jāmiʿi minhu ʿayyun, falammā khāṭabahum bikalāmihim ʾafhamahum biʿuqūlihim wamustaʿmalātihim liyaḥsuna dhālika ʿindahum fayakūnu ḥujjatan ʿalayhim min ḥaythu yaʿqilūna liʾannahu ʾamarahum bimā yaʿlamūna wamā yastaḥsinūna ḥikmatan minhu waluṭfan,

For their description of eloquence is to bring much scattered material into a small, concise whole, and to expand a small, concise whole into a full, detailed exposition. In their view, shortening speech when its separate meanings are needed is incapacity, while prolonging it when a comprehensive meaning suffices is inarticulacy. When He addressed them in their own speech, He made them understand through their reason and customary usages, so that this would seem beautiful to them and become an argument against them in terms they could understand. For He commanded them through what they knew and found beautiful, out of His wisdom and gentleness.

فَذَٰلِكَ أَيْضًا عَلَى هَٰذِهِ الْمَعَانِي يَفْهَمُ الْخُصُوصُ مِنْ مَكَانِهِمْ وَمَشْهَدِهِمْ عَلَى عُلُوِّ مَقَامِهِمْ فِي مَكَانِ مَا أُظْهِرَ لَهُمْ مِنَ الْعِلْمِ بِهِ وَنَصِيبِ مَا قُسِمَ لَهُمْ مِنَ الْعَقْلِ عَنْهُ ، فَهُمْ مُتَفَاوِتُونَ فِي الْأَشْهَادِ وَالْفُهُومِ حَسَبَ تَفَاوُتِهِمْ فِي الْأَنْصِبَةِ مِنَ الْعُقُولِ وَالْعُلُومِ إِذِ الْقُرْآنُ عُمُومٌ وَخُصُوصٌ وَمُحْكَمٌ وَمُتَشَابِهٌ وَظَاهِرٌ وَبَاطِنٌ ؛ فَعُمُومُهُ لِعُمُومِ الْخَلْقِ ، وَخُصُوصُهُ لِخُصُوصِهِمْ وَظَاهِرُهُ لِأَهْلِ الظَّاهِرِ وَبَاطِنُهُ لِأَهْلِ الْبَاطِنِ وَاللَّهُ وَاسِعٌ عَلِيمٌ .

fadhālika ʾayḍan ʿalā hādhihi al-maʿānī yafhamu al-khuṣūṣu min makānihim wamashhadihim ʿalā ʿuluwwi maqāmihim fī makāni mā ʾuẓhira lahum mina al-ʿilmi bihi wanaṣībi mā qusima lahum mina al-ʿaqli ʿanhu, fahum mutafāwitūna fī al-ʾashhādi wa-al-fuhūmi ḥasaba tafāwutihim fī al-ʾanṣibati mina al-ʿuqūli wa-al-ʿulūmi ʾidhi al-qurʾānu ʿumūmun wakhuṣūṣun wamuḥkamun wamutashābihun waẓāhirun wabāṭinun; faʿumūmuhu liʿumūmi al-khalqi, wakhuṣūṣuhu likhuṣūṣihim waẓāhiruhu liʾahli al-ẓāhiri wabāṭinuhu liʾahli al-bāṭini wa-allāhu wāsiʿun ʿalīmun.

So too, according to these meanings, the elect understand from their own station and witnessing, in keeping with the height of their standing, at the level of the knowledge of Him disclosed to them and the share of understanding from Him allotted to them. They differ in their acts of witnessing and their understandings according to their differing shares of intellect and knowledge. For the Qurʾān is general and particular, definite and ambiguous, outward and inward. Its general aspect is for creation at large, its particular aspect for their elect, its outward aspect for those of the outward, and its inward aspect for those of the inward. God is All-Encompassing, All-Knowing.

فَهَدَى اللَّهُ الَّذِينَ آمَنُوا لِمَا اِخْتَلَفُوا فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ فَإِذَا صَفَا الْقَلْبُ بِنُورِ الْيَقِينِ وَأُيِّدَ الْعَقْلُ بِالتَّوْفِيقِ وَالتَّمْكِينِ وَتَجَرَّدَ الْهَمُّ مِنَ التَّعَلُّقِ بِالْخَلْقِ وَتَأَلَّهَ السِّرُّ بِالْعُكُوفِ عَلَى الْخَالِقِ وَخَلَتِ النَّفْسُ مِنَ الْهَوَى سَرَتِ الرُّوحُ فَجَالَتْ فِي الْمَلَكُوتِ الْأَعْلَى كَشَفَ الْقَلْبُ بِنُورِ الْيَقِينِ الثَّاقِبِ مَلَكُوتَ الْعَرْشِ عَنْ مَعَانِي صِفَاتِ مَوْصُوفٍ وَأَحْكَامِ خَلَّاقٍ مَأْلُوفٍ وَبَاطِنِ أَسْمَاءِ مَعْرُوفٍ وَغَرَائِبِ عِلْمِ رَحِيمٍ رَؤُوفٍ فَشَهِدَ عَنِ الْكَشْفِ أَوْصَافَ مَا عَرَفَ فَقَامَ حِينَئِذٍ بِشَهَادَةِ مَا عَرَفَ فَكَانَ مِمَّنْ قَالَ سُبْحَانَهُ : ( يَتْلُونَهُ حَقَّ تِلَاوَتِهِ أُولَٰئِكَ يُؤْمِنُونَ بِهِ ) الْبَقَرَةِ : 121 ،

fahadā allāhu alladhīna ʾāmanū limā ikhtalafū fīhi mina al-ḥaqqi biʾidhnihi faʾidhā ṣafā al-qalbu binūri al-yaqīni waʾuyyida al-ʿaqlu bi-al-tawfīqi wa-al-tamkīni watajarrada al-hammu mina al-taʿalluqi bi-al-khalqi wataʾallaha al-sirru bi-al-ʿukūfi ʿalā al-khāliqi wakhalati al-nafsu mina al-hawā sarati al-rūḥu fajālat fī al-malakūti al-ʾaʿlā kashafa al-qalbu binūri al-yaqīni al-thāqibi malakūta al-ʿarshi ʿan maʿānī ṣifāti mawṣūfin waʾaḥkāmi khallāqin maʾlūfin wabāṭini ʾasmāʾi maʿrūfin wagharāʾibi ʿilmi raḥīmin raʾūfin fashahida ʿani al-kashfi ʾawṣāfa mā ʿarafa faqāma ḥīnaʾidhin bishahādati mā ʿarafa fakāna mimman qāla subḥānahu: (yatlūnahu ḥaqqa tilāwatihi ʾulāʾika yuʾminūna bihi) al-baqarati: 121,

God guided those who believed, by His leave, to the truth over which they differed. When the heart becomes clear through the light of certainty, the intellect is strengthened by divine enablement and firm establishment, concern is freed from attachment to creation, the innermost self devotes itself to God by abiding with the Creator, and the soul is emptied of desire, the spirit travels and ranges through the higher kingdom. Through the light of certainty that penetrates the kingdom of the Throne, the heart uncovers the meanings of the attributes of the One described, the ordinances of the familiar Creator, the inward reality of the names of the One known, and the wonders of the knowledge of One merciful and compassionate. Through unveiling, it witnesses the attributes of what it has known. It then stands to testify to what it has known and becomes one of those of whom He, glorified is He, says: “They recite it as it should be recited; those believe in it” (al-Baqara 2:121).

فَحَقُّ التِّلَاوَةِ لِلْمُؤْمِنِينَ لِأَنَّهُ إِذَا أَعْطَاهُ حَقِيقَةً مِنَ الْإِيمَانِ أَعْطَاهُ مِثْلَهَا مِنْ مَعْنَاهُ وَمَعْدِنِهَا حَقِيقَةً مِنْ مُشَاهَدَةٍ ، فَكَانَتْ تِلَاوَتُهُ عَنْ مُشَاهَدَةٍ وَكَانَ مَزِيدُهُ عَنْ مَعْنَى تِلَاوَتِهِ وَكَانَ ذَٰلِكَ عَلَى مِعْيَارِ حَقِيقَةٍ مِنْ إِيمَانِهِ كَمَا قَالَ : ( وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا ) الْأَنْفَالِ : 2 ،

faḥaqqu al-tilāwati li-al-muʾminīna liʾannahu ʾidhā ʾaʿṭāhu ḥaqīqatan mina al-ʾīmāni ʾaʿṭāhu mithlahā min maʿnāhu wamaʿdinihā ḥaqīqatan min mushāhadatin, fakānat tilāwatuhu ʿan mushāhadatin wakāna mazīduhu ʿan maʿnā tilāwatihi wakāna dhālika ʿalā miʿyāri ḥaqīqatin min ʾīmānihi kamā qāla: (waʾidhā tuliyat ʿalayhim ʾāyātuhu zādathum ʾīmānan) al-ʾanfāli: 2,

Reciting as it should be recited thus belongs to the believers. For when He gives someone a reality of faith, He gives him its counterpart from its meaning and its source, a reality of witnessing. His recitation then proceeds from witnessing, and his increase proceeds from the meaning of his recitation. This accords with the measure of a reality of his faith, as He says: “When His signs are recited to them, they increase them in faith” (al-Anfāl 8:2).

أُولَٰئِكَ هُمْ الْمُؤْمِنُونَ حَقًّا فَيَكُونُ الْعَبْدُ بِوَصْفِ مَنْ نُعِتَ بِالْحُضُورِ وَالْإِنْذَارِ وَخُصَّ بِالْمَزِيدِ وَالِاسْتِبْشَارِ فِي قَوْلِهِ عَزَّ وَجَلَّ : ( فَلَمَّا حَضَرُوهُ قَالُوا أَنْصِتُوا فَلَمَّا قُضِيَ وَلَّوْا إِلَى قَوْمِهِمْ مُنْذِرِينَ ) الْأَحْقَافِ : 29 وَفِي قَوْلِهِ عَزَّ وَجَلَّ : ( فَزَادَتْهُمْ إِيمَانًا وَهُمْ يَسْتَبْشِرُونَ ) التَّوْبَةِ : 124 وَيَكُونُ مِنْ نَعْتِ مَنْ مَدَحَهُ بِالْعِلْمِ وَأَثْنَى عَلَيْهِ بِالرَّجَاءِ وَصَفَهُ بِالْخَوْفِ فِي قَوْلِهِ تَعَالَى : ( يَحْذَرُ الآخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ ) الزُّمَرِ : 9 ،

ʾulāʾika hum al-muʾminūna ḥaqqan fayakūnu al-ʿabdu biwaṣfi man nuʿita bi-al-ḥuḍūri wa-al-ʾindhāri wakhuṣṣa bi-al-mazīdi wa-al-istibshāri fī qawlihi ʿazza wajalla: (falammā ḥaḍarūhu qālū ʾanṣitū falammā quḍiya wallaw ʾilā qawmihim mundhirīna) al-ʾaḥqāfi: 29 wafī qawlihi ʿazza wajalla: (fazādathum ʾīmānan wahum yastabshirūna) al-tawbati: 124 wayakūnu min naʿti man madaḥahu bi-al-ʿilmi waʾathnā ʿalayhi bi-al-rajāʾi waṣafahu bi-al-khawfi fī qawlihi taʿālā: (yaḥdharu al-ʾākhirata wayarjū raḥmata rabbihi qul hal yastawī alladhīna yaʿlamūna wa-alladhīna lā yaʿlamūna) al-zumari: 9,

“Those are the believers in truth.” The servant then bears the description of those characterized by presence and warning, and singled out for increase and rejoicing, in His saying, mighty and majestic, “When they attended it, they said, ‘Listen in silence.’ When it was finished, they returned to their people as warners” (al-Aḥqāf 46:29), and in His saying, mighty and majestic, “It increased them in faith, and they rejoice” (al-Tawba 9:124). He comes within the description of those whom He praised for knowledge, commended for hope, and described by fear in His saying, Most High: “He fears the Hereafter and hopes for the mercy of his Lord. Say: Are those who know equal to those who do not know?” (al-Zumar 39:9).

وَقَالَ عَزَّ وَجَلَّ : ( يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا ) السَّجْدَةِ : 16 فَكَانَ هَٰذَا مِنْ أَهْلِ اللَّهِ وَخَاصَّتِهِ وَمِنْ مُحِبِّيهِ وَخَالِصَتِهِ . كَمَا رُوِّينَا عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَهْلُ الْقُرْآنِ أَهْلُ اللَّهِ وَخَاصَّتُهُ مِنْ خَلْقِهِ وَقَالَ ابْنُ مَسْعُودٍ لَا عَلَى أَحَدِكُمْ أَنْ يَسْأَلَ عَنْ نَفْسِهِ إِلَّا الْقُرْآنَ فَإِنْ كَانَ يُحِبُّ الْقُرْآنَ فَهُوَ يُحِبُّ اللَّهَ وَإِنْ لَمْ يَكُنْ يُحِبُّ الْقُرْآنَ فَلَيْسَ يُحِبُّ اللَّهَ وَهَٰذَا كَمَا قَالَ لِأَنَّكَ إِذَا أَحْبَبْتَ مُتَكَلِّمًا أَحْبَبْتَ كَلَامَهُ وَإِذَا كَرِهْتَهُ كَرِهْتَ مَقَالَهُ ، وَقَالَ أَبُو مُحَمَّدٍ سَهْلٌ : مِنْ عَلَامَةِ الْإِيمَانِ حُبُّ اللَّهِ عَزَّ وَجَلَّ ،

waqāla ʿazza wajalla: (yadʿūna rabbahum khawfan waṭamaʿan) al-sajdati: 16 fakāna hādhā min ʾahli allāhi wakhāṣṣatihi wamin muḥibbīhi wakhāliṣatihi. kamā ruwwīnā ʿan rasūli allāhi ṣallā allāhu ʿalayhi wasallama ʾahlu al-qurʾāni ʾahlu allāhi wakhāṣṣatuhu min khalqihi waqāla ibnu masʿūdin lā ʿalā ʾaḥadikum ʾan yasʾala ʿan nafsihi ʾillā al-qurʾāna faʾin kāna yuḥibbu al-qurʾāna fahuwa yuḥibbu allāha waʾin lam yakun yuḥibbu al-qurʾāna falaysa yuḥibbu allāha wahādhā kamā qāla liʾannaka ʾidhā ʾaḥbabta mutakalliman ʾaḥbabta kalāmahu waʾidhā karihtahu karihta maqālahu, waqāla ʾabū muḥammadin sahlun: min ʿalāmati al-ʾīmāni ḥubbu allāhi ʿazza wajalla,

He says, mighty and majestic, “They call upon their Lord in fear and hope” (al-Sajda 32:16). Such a person belongs to God’s people and His elect, to those who love Him and those He has chosen for Himself. As we have been told in a report from the Messenger of God, God bless him and grant him peace: “The people of the Qurʾān are God’s people and His elect among His creation.” Ibn Masʿūd said: “None of you need ask anyone but the Qurʾān about himself. If he loves the Qurʾān, he loves God; if he does not love the Qurʾān, he does not love God.” It is as he said, for when you love a speaker, you love his speech, and when you dislike him, you dislike what he says. Abū Muḥammad Sahl said: “Among the signs of faith is love of God, mighty and majestic,

وَمِنْ عَلَامَةِ حُبِّ اللَّهِ حُبُّ الْقُرْآنِ وَمِنْ عَلَامَةِ حُبِّ الْقُرْآنِ حُبُّ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَعَلَامَةُ حُبِّ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اتِّبَاعُهُ ، وَعَلَامَةُ اتِّبَاعِهِ الزُّهْدُ فِي الدُّنْيَا ،

wamin ʿalāmati ḥubbi allāhi ḥubbu al-qurʾāni wamin ʿalāmati ḥubbi al-qurʾāni ḥubbu al-nabiyyi ṣallā allāhu ʿalayhi wasallama, waʿalāmatu ḥubbi al-nabiyyi ṣallā allāhu ʿalayhi wasallama ittibāʿuhu, waʿalāmatu ittibāʿihi al-zuhdu fī al-dunyā,

“and among the signs of love of God is love of the Qurʾān. Among the signs of love of the Qurʾān is love of the Prophet, God bless him and grant him peace. The sign of love of the Prophet, God bless him and grant him peace, is following him; and the sign of following him is renunciation of this world.”

وَحَدَّثُونَا عَنْ بَعْضِ الْمُرِيدِينَ قَالَ : كُنْتُ فِي جِدَّةِ إِرَادَتِي قَدْ لَهِجْتُ بِتِلَاوَةِ الْقُرْآنِ ثُمَّ رَهَقَتْنِي فَتْرَةٌ فَبَقِيتُ أَيَّامًا لَا أَقْرَأُ فَهَتَفَ بِي هَاتِفٌ مِنْ قِبَلِ اللَّهِ عَزَّ وَجَلَّ : إِنْ كُنْتَ تُحِبُّنِي فَلِمَ جَفَوْتَ كِتَابِي أَمَا تَرَى مَا فِيهِ مِنْ لَطِيفِ عِتَابِي وَقَالَ بَعْضُ الْعَارِفِينَ لَا يَكُونُ الْمُرِيدُ مُرِيدًا حَتَّى يَجِدَ فِي الْقُرْآنِ كُلَّ مَا يُرِيدُ وَيَعْرِفَ مِنْهُ النُّقْصَانَ وَالْمَزِيدَ وَيَسْتَغْنِيَ بِالْمَوْلَى عَنِ الْعَبِيدِ وَأَقَلُّ مَا قِيلَ فِي الْعُلُومِ الَّتِي يَحْوِيهَا الْقُرْآنُ مِنْ ظَوَاهِرِ الْمَعَانِي الْمَجْمُوعَةِ فِيهِ أَرْبَعَةٌ وَعِشْرُونَ أَلْفَ عِلْمٍ وَثَمَانُمِائَةُ عِلْمٍ إِذْ لِكُلِّ آيَةٍ عُلُومٌ أَرْبَعَةٌ : ظَاهِرٌ ،

waḥaddathūnā ʿan baʿḍi al-murīdīna qāla: kuntu fī jiddati ʾirādatī qad lahijtu bitilāwati al-qurʾāni thumma rahaqatnī fatratun fabaqītu ʾayyāman lā ʾaqraʾu fahatafa bī hātifun min qibali allāhi ʿazza wajalla: ʾin kunta tuḥibbunī falima jafawta kitābī ʾamā tarā mā fīhi min laṭīfi ʿitābī waqāla baʿḍu al-ʿārifīna lā yakūnu al-murīdu murīdan ḥattā yajida fī al-qurʾāni kulla mā yurīdu wayaʿrifa minhu al-nuqṣāna wa-al-mazīda wayastaghniya bi-al-mawlā ʿani al-ʿabīdi waʾaqallu mā qīla fī al-ʿulūmi allatī yaḥwīhā al-qurʾānu min ẓawāhiri al-maʿānī al-majmūʿati fīhi ʾarbaʿatun waʿishrūna ʾalfa ʿilmin wathamānumiʾatu ʿilmin ʾidh likulli ʾāyatin ʿulūmun ʾarbaʿatun: ẓāhirun,

They told us of one of the aspirants, who said: “When my aspiration was new, I had become devoted to reciting the Qurʾān. Then a period of lassitude overtook me, and I spent days without reading. A voice called to me from God, mighty and majestic: ‘If you love Me, why have you shunned My Book? Do you not see the gentle reproach I offer in it?’” One of those who know God said: “An aspirant is not an aspirant until he finds in the Qurʾān everything he seeks, recognizes from it both decrease and increase, and finds in the Master enough to dispense with His servants.” The lowest figure given for the branches of knowledge contained in the Qurʾān, from the outward meanings gathered within it, is twenty-four thousand branches of knowledge and eight hundred branches of knowledge, since every verse has four branches of knowledge: an outward aspect,

وَبَاطِنٌ ، وَحَدٌّ ، وَمُطَّلَعٌ ، وَقَدْ يُقَالُ إِنَّهُ يَحْوِي سَبْعَةً وَسَبْعِينَ أَلْفَ عِلْمٍ وَمِائَتَيْنِ مِنْ عُلُومٍ إِذْ لِكُلِّ كَلِمَةٍ عِلْمٌ وَكُلُّ عِلْمٍ وَصْفٌ فَكُلُّ كَلِمَةٍ تَقْتَضِي صِفَةً وَكُلُّ صِفَةٍ مُوجِبَةٌ أَفْعَالًا حَسَنَةً وَغَيْرَهَا عَلَى مَعَانِيهَا فَسُبْحَانَ الْفَتَّاحِ الْعَلِيمِ .

wabāṭinun, waḥaddun, wamuṭṭalaʿun, waqad yuqālu ʾinnahu yaḥwī sabʿatan wasabʿīna ʾalfa ʿilmin wamiʾatayni min ʿulūmin ʾidh likulli kalimatin ʿilmun wakullu ʿilmin waṣfun fakullu kalimatin taqtaḍī ṣifatan wakullu ṣifatin mūjibatun ʾafʿālan ḥasanatan waghayrahā ʿalā maʿānīhā fasubḥāna al-fattāḥi al-ʿalīmi.

an inward aspect, a limit, and a vantage point. It is also said to contain seventy-seven thousand branches of knowledge and two hundred branches of knowledge, since every word has a knowledge and every knowledge is a description. Every word thus entails an attribute, and every attribute requires actions, good or otherwise, according to its meanings. Glory be to the Opener, the All-Knowing.

الْفَصْلُ الثَّامِنَ عَشَرَ: فِيهِ كِتَابُ ذِكْرِ الْوَصْفِ الْمَكْرُوهِ مِنْ نَعْتِ الْغَافِلِينَ

al-faṣlu al-thāmina ʿashara: fīhi kitābu dhikri al-waṣfi al-makrūhi min naʿti al-ghāfilīna

Chapter 18: A Book Describing the Blameworthy Character of the Heedless

فَإِذَا خَالَفَ التَّالِي هَٰذَا الْوَصْفَ الَّذِي شَرَحْنَاهُ أَوْ كَانَ عَلَى ضِدِّ ذَٰلِكَ مِنَ السَّهْوِ وَالْغَفْلَةِ وَالْعَمَى وَالْحَيْرَةِ مُحَدِّثًا لِنَفْسِهِ مُصْغِيًا إِلَى هَوَاهُ وَوَسْوَسَةِ عَدُوِّهِ مُتَوَهِّمًا لِلظُّنُونِ عَاكِفًا عَلَى الْأَمَانِيِّ

faʾidhā khālafa al-tālī hādhā al-waṣfa alladhī sharaḥnāhu ʾaw kāna ʿalā ḍiddi dhālika mina al-sahwi wa-al-ghaflati wa-al-ʿamā wa-al-ḥayrati muḥaddithan linafsihi muṣghiyan ʾilā hawāhu wawaswasati ʿaduwwihi mutawahhiman li-al-ẓunūni ʿākifan ʿalā al-ʾamāniyyi

If the reciter departs from the character we have explained, or has its opposite in distraction, heedlessness, blindness, and bewilderment, talking to himself, listening to his desire and the whispering of his enemy, entertaining conjectures and dwelling on wishes,

حَقَّتْ عَلَيْهِ أَنْ يَكُونَ بِمَعَانِي مَا قَالَ اللَّهُ عَزَّ وَجَلَّ: ( وَمِنْهُمْ أُمِّيُّونَ لَا يَعْلَمُونَ الْكِتَابَ إِلَّا أَمَانِيَّ ) الْبَقَرَةِ: 78 يَعْنِي إِلَّا تِلَاوَةَ الْقُرْآنِ لَا غَيْرَ وَإِنْ هُمْ إِلَّا يَظُنُّونَ فَوَصَفَهُمْ بِالظَّنِّ وَهُوَ ضِدُّ الْيَقِينِ،

ḥaqqat ʿalayhi ʾan yakūna bimaʿānī mā qāla allāhu ʿazza wajalla: ( waminhum ʾummiyyūna lā yaʿlamūna al-kitāba ʾillā ʾamāniyya) al-baqarati: 78 yaʿnī ʾillā tilāwata al-qurʾāni lā ghayra waʾin hum ʾillā yaẓunnūna fawaṣafahum bi-al-ẓanni wahuwa ḍiddu al-yaqīni,

then it is fitting that he should fall within the meanings of what God, mighty and majestic, says: “Among them are unlettered people who know the Book only as recitations” (al-Baqara 2:78), meaning nothing but the recitation of the Qurʾān. “They do nothing but conjecture.” He thus describes them by conjecture, which is the opposite of certainty,

كَمَا أَخْبَرَ عَنْ الظَّانِّينَ فِي قَوْلِهِمْ: إِنْ نَظُنُّ إِلَّا ظَنًّا وَمَا نَحْنُ بِمُسْتَيْقِنِينَ وَبِمَعْنَى مَا قَالَ: ( وَكَأَيِّنْ مِنْ آيَةٍ فِي السَّمَاوَاتِ وَالْأَرْضِ يَمُرُّونَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ ) يُوسُفَ: 105،

kamā ʾakhbara ʿan al-ẓānnīna fī qawlihim: ʾin naẓunnu ʾillā ẓannan wamā naḥnu bimustayqinīna wabimaʿnā mā qāla: ( wakaʾayyin min ʾāyatin fī al-samāwāti wa-al-ʾarḍi yamurrūna ʿalayhā wahum ʿanhā muʿriḍūna) yūsufa: 105,

just as He reports of those who conjecture in their saying: “We only conjecture, and we are not certain.” He also falls within the meaning of His words: “How many a sign in the heavens and the earth they pass by while turning away from it” (Yūsuf 12:105).

فَالْقُرْآنُ مِنْ أَجَلِّ آيَاتِ الْأَرْضِينَ وَالسَّمَاوَاتِ الدَّالَّةِ عَلَى فَاطِرِهِمَا وَمُنَزِّلِهِ،

fa-al-qurʾānu min ʾajalli ʾāyāti al-ʾarḍīna wa-al-samāwāti al-dāllati ʿalā fāṭirihimā wamunazzilihi,

The Qurʾān is among the most magnificent signs of the earths and the heavens, pointing to their Originator and to Him who sent it down.

وَكَانَ بِوَصْفِ مَنْ يُهَدِّدُهُ بِعِلْمِهِ فِيهِ عِنْدَ اِسْتِمَاعِهِ لِكَلَامِهِ الْعَزِيزِ مُتَهَاوِنًا بِهِ مُنَاجِيًا لِغَيْرِهِ أَنْ يَقُولَ تَعَالَى: ( نَحْنُ أَعْلَمُ بِمَا يَسْتَمِعُونَ بِهِ إِذْ يَسْتَمِعُونَ إِلَيْكَ وَإِذْ هُمْ نَجْوَى ) الْإِسْرَاءِ: 47،

wakāna biwaṣfi man yuhaddiduhu biʿilmihi fīhi ʿinda istimāʿihi likalāmihi al-ʿazīzi mutahāwinan bihi munājiyan lighayrihi ʾan yaqūla taʿālā: ( naḥnu ʾaʿlamu bimā yastamiʿūna bihi ʾidh yastamiʿūna ʾilayka waʾidh hum najwā) al-ʾisrāʾi: 47,

He bears the description of one whom God threatens through His knowledge of him, as he listens to His mighty speech while treating it lightly and conversing privately with another, when He Most High says: “We know best what they listen with when they listen to you, and when they confer in secret” (al-Isrāʾ 17:47).

وَبِمِثْلِ مَنْ يَسْمَعُ وَقَلْبُهُ مَشْغُولٌ عَنْ الْمَسْمُوعِ بِمَا يَضُرُّهُ عَمَّا يَنْفَعُهُ

wabimithli man yasmaʿu waqalbuhu mashghūlun ʿan al-masmūʿi bimā yaḍurruhu ʿammā yanfaʿuhu

He is also like someone who listens while his heart is occupied away from what is heard, with what harms him instead of what benefits him,

حَتَّى إِذَا خَرَجَ عَنْ الْكَلَامِ سَأَلَ مَنْ حَضَرَ بِقَلْبِهِ مَاذَا فَهِمَ مِنْ الْخِطَابِ الَّذِي كَانَ هُوَ عَنْهُ بِغَفْلَتِهِ قَدْ غَابَ وَقَدْ كَانَ حَاضِرًا بِجِسْمِهِ حُجَّةً عَلَيْهِ فَمِنْ ذَٰلِكَ قَوْلُهُ عَزَّ وَجَلَّ: ( وَمِنْهُمْ مَنْ يَسْتَمِعُ إِلَيْكَ حَتَّى إِذَا خَرَجُوا مِنْ عِنْدِكَ قَالُوا لِلَّذِينَ أُوتُوا الْعِلْمَ مَاذَا قَالَ آنِفًا ) مُحَمَّدٍ: 16،

ḥattā ʾidhā kharaja ʿan al-kalāmi saʾala man ḥaḍara biqalbihi mādhā fahima min al-khiṭābi alladhī kāna huwa ʿanhu bighaflatihi qad ghāba waqad kāna ḥāḍiran bijismihi ḥujjatan ʿalayhi famin dhālika qawluhu ʿazza wajalla: ( waminhum man yastamiʿu ʾilayka ḥattā ʾidhā kharajū min ʿindika qālū lilladhīna ʾūtū al-ʿilma mādhā qāla ʾānifan) muḥammadin: 16,

until, when he leaves the discourse, he asks someone whose heart was present what he understood of the address from which his own heedlessness had made him absent. Yet his body was present, as a proof against him. An example is His saying, mighty and majestic: “Among them are those who listen to you, until, when they leave your presence, they say to those who have been given knowledge, ‘What did he say just now?’” (Muḥammad 47:16).

قَالَ اللَّهُ تَعَالَى: ( أُولَٰئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلَى قُلُوبِهِمْ ) مُحَمَّدٍ: 16 أَيْ عَنْ فِقْهِ الْخِطَابِ فَلَمْ تَسْمَعْهُ الْقُلُوبُ وَلَمْ تَعْهُ وَاتَّبَعُوا أَهْوَاءَهُمْ يَعْنِي أَبَاطِيلَهُمْ وَظُنُونَهُمْ الْكَاذِبَةَ،

qāla allāhu taʿālā: ( ʾulāʾika alladhīna ṭabaʿa allāhu ʿalā qulūbihim) muḥammadin: 16 ʾay ʿan fiqhi al-khiṭābi falam tasmaʿhu al-qulūbu walam taʿhu wattabaʿū ʾahwāʾahum yaʿnī ʾabāṭīlahum waẓunūnahum al-kādhibata,

God Most High says: “Those are the ones whose hearts God has sealed” (Muḥammad 47:16), that is, against understanding the address, so that their hearts neither heard nor grasped it. “And they followed their desires,” meaning their falsehoods and lying conjectures.

وَيُقَالُ: إِنَّ الْعَبْدَ إِذَا تَلَا الْقُرْآنَ وَاسْتَقَامَ نَظَرَ اللَّهُ إِلَيْهِ بِرَحْمَتِهِ فَإِذَا قَرَأَ الْقُرْآنَ وَخَلَطَ نَادَاهُ اللَّهُ عَزَّ وَجَلَّ مَا لَكَ وَلِكَلَامِي وَأَنْتَ مُعْرِضٌ عَنِّي دَعْ عَنْكَ كَلَامِي إِنْ لَمْ تَتُبْ إِلَيَّ.

wayuqālu: ʾinna al-ʿabda ʾidhā talā al-qurʾāna wastaqāma naẓara allāhu ʾilayhi biraḥmatihi faʾidhā qaraʾa al-qurʾāna wakhalaṭa nādāhu allāhu ʿazza wajalla mā laka walikalāmī waʾanta muʿriḍun ʿannī daʿ ʿanka kalāmī ʾin lam tatub ʾilayya.

It is said: “When the servant recites the Qurʾān and remains upright, God looks upon him with His mercy. But when he reads the Qurʾān and mixes his conduct, God, mighty and majestic, calls to him: ‘What have you to do with My speech when you turn away from Me? Leave My speech alone if you do not repent to Me.’”

وَرَوَيْنَا فِي الْإِسْرَائِيلِيَّاتِ أَوْحَى اللَّهُ عَزَّ وَجَلَّ إِلَى نَبِيِّهِ مُوسَى وَدَاوُدَ عَلَيْهِمَا السَّلَامُ مُرْ عُصَاةَ بَنِي إِسْرَائِيلَ أَنْ لَا يَذْكُرُونِي فَإِنِّي آلَيْتُ عَلَى نَفْسِي أَنْ أَذْكُرَ مَنْ ذَكَرَنِي وَإِنِّي أَذْكُرُهُمْ بِلَعْنَةٍ

warawaynā fī al-ʾisrāʾīliyyāti ʾawḥā allāhu ʿazza wajalla ʾilā nabiyyihi mūsā wadāwuda ʿalayhimā al-salāmu mur ʿuṣāta banī ʾisrāʾīla ʾan lā yadhkurūnī faʾinnī ʾālaytu ʿalā nafsī ʾan ʾadhkura man dhakaranī waʾinnī ʾadhkuruhum bilaʿnatin

We have related among the Israelite traditions: God, mighty and majestic, revealed to His prophet Moses and to David, peace be upon them both: “Command the disobedient among the Children of Israel not to remember Me, for I have sworn upon Myself to remember whoever remembers Me, and I remember them with a curse.”

وَكَانَ بِوَصْفِ مَنْ أَخْبَرَ عَنْهُ إِذْ يَقُولُ تَعَالَى: ( فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ وَرِثُوا الْكِتَابَ يَأْخُذُونَ عَرَضَ هَٰذَا الْأَدْنَى وَيَقُولُونَ سَيُغْفَرُ لَنَا ) الْأَعْرَافِ: 169 الْآيَةَ،

wakāna biwaṣfi man ʾakhbara ʿanhu ʾidh yaqūlu taʿālā: ( fakhalafa min baʿdihim khalfun warithū al-kitāba yaʾkhudhūna ʿaraḍa hādhā al-ʾadnā wayaqūlūna sayughfaru lanā) al-ʾaʿrāfi: 169 al-ʾāyata,

He also bears the description of those about whom He reports when He Most High says: “Then successors came after them who inherited the Book, taking the goods of this lower world and saying, ‘We shall be forgiven’” (al-Aʿrāf 7:169), and the rest of the verse.

وَهَٰذَا وَصْفُهُمُ: الظَّنُّ الْكَاذِبُ وَالرَّجَاءُ الْمُخْتَلِفُ اللَّذَانِ لَمْ يَفْتَرِقَا إِلَى خَوْفٍ وَإِشْفَاقٍ عَصَوْا خَالِقَهُمْ عَاجِلًا وَتَمَنَّوْا عَلَيْهِ الْمَغْفِرَةَ آجِلًا جَهْلًا مِنْهُمْ بِحِكْمَتِهِ وَإِعْرَاضًا عَنْ أَحْكَامِهِ،

wahādhā waṣfuhumu: al-ẓannu al-kādhibu wa-al-rajāʾu al-mukhtalifu alladhāni lam yaftariqā ʾilā khawfin waʾishfāqin ʿaṣaw khāliqahum ʿājilan watamannaw ʿalayhi al-maghfirata ʾājilan jahlan minhum biḥikmatihi waʾiʿrāḍan ʿan ʾaḥkāmihi,

This is their character: lying conjecture and wavering hope, neither of which has passed into fear and apprehension. They disobeyed their Creator in the present and wished for His forgiveness in the future, out of ignorance of His wisdom and disregard for His rulings.

قَالَ اللَّهُ عَزَّ وَجَلَّ: ( أَلَمْ يُؤْخَذْ عَلَيْهِمْ مِيثَاقُ الْكِتَابِ أَنْ لَا يَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَّ وَدَرَسُوا مَا فِيهِ ) الْأَعْرَافُ: 169،

qāla allāhu ʿazza wajalla: ( ʾalam yuʾkhadh ʿalayhim mīthāqu al-kitābi ʾan lā yaqūlū ʿalā allāhi ʾillā al-ḥaqqa wadarasū mā fīhi) al-ʾaʿrāfu: 169,

God, mighty and majestic, says: “Was not the covenant of the Book taken from them, that they should say nothing about God but the truth? And they studied what was in it” (al-Aʿrāf 7:169).

ثُمَّ أَخْبَرَ عَنْ عِلْمِهِمْ بِذَٰلِكَ عِلْمَ قَوْلٍ وَخَبَرٍ، لَا عِلْمَ يَقِينٍ وَمُعَايَنَةٍ، قَالَ سُبْحَانَهُ: ( وَدَرَسُوا مَا فِيهِ ) الْأَعْرَافِ: 169 أَيْ قَرَؤُوا هَٰذَا وَعَلِمُوهُ وَلَمْ يَعْمَلُوا بِهِ فَلَمْ يَنْتَفِعُوا بِشَيْءٍ مِنْهُ،

thumma ʾakhbara ʿan ʿilmihim bidhālika ʿilma qawlin wakhabarin, lā ʿilma yaqīnin wamuʿāyanatin, qāla subḥānahu: ( wadarasū mā fīhi) al-ʾaʿrāfi: 169 ʾay qaraʾū hādhā waʿalimūhu walam yaʿmalū bihi falam yantafiʿū bishayʾin minhu,

Then He reports their knowledge of this, a knowledge of words and reports, rather than a knowledge of certainty and direct witnessing. He, glorified is He, says: “And they studied what was in it” (al-Aʿrāf 7:169), meaning that they read this and knew it but did not act upon it, and so benefited from none of it.

فَكَانَ هَٰذَا تَوْبِيخًا لَهُمْ وَتَقْرِيعًا كَقَوْلِهِ تَعَالَى: ( قُلْ بِئْسَمَا يَأْمُرُكُمْ بِهِ إِيمَانُكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ ) الْبَقَرَةُ: 93

fakāna hādhā tawbīkhan lahum wataqrīʿan kaqawlihi taʿālā: ( qul biʾsamā yaʾmurukum bihi ʾīmānukum ʾin kuntum muʾminīna) al-baqaratu: 93

This was a rebuke and reprimand to them, as in His saying, Most High: “Say: Wretched is what your faith commands you to do, if you are believers” (al-Baqara 2:93).

وَفِيهَا وَجْهٌ غَرِيبٌ وَدَرَسُوا مَا فِيهِ أَيْ مَحَوْهُ بِتَرْكِ الْعَمَلِ بِهِ وَالْفَهْمِ لَهُ مِنْ قَوْلِكَ: دَرَسَتْ الرِّيحُ الْآثَارَ إِذَا مَحَتْهَا وَخَطٌّ دَارِسٌ وَرَبْعٌ دَارِسٌ إِذَا مُحِيَ وَعُفِّيَ أَثَرُهُ

wafīhā wajhun gharībun wadarasū mā fīhi ʾay maḥawhu bitarki al-ʿamali bihi wa-al-fahmi lahu min qawlika: darasat al-rīḥu al-ʾāthāra ʾidhā maḥathā wakhaṭṭun dārisun warabʿun dārisun ʾidhā muḥiya waʿuffiya ʾatharuhu

There is also an unusual interpretation of “they studied what was in it”: they effaced it by abandoning action upon it and understanding of it. This comes from your saying, “The wind effaced the traces,” when it erases them, and “an effaced line” and “an effaced dwelling place,” when its trace has been erased and obliterated.

وَهَٰذَا الْمَعْنَى مُوَاطِئٌ لِقَوْلِهِ تَعَالَى: ( نَبَذَ فَرِيقٌ مِنْ الَّذِينَ أُوتُوا الْكِتَابَ كِتَابَ اللَّهِ وَرَاءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ ) الْبَقَرَةُ: 101

wahādhā al-maʿnā muwāṭiʾun liqawlihi taʿālā: ( nabadha farīqun min alladhīna ʾūtū al-kitāba kitāba allāhi warāʾa ẓuhūrihim kaʾannahum lā yaʿlamūna) al-baqaratu: 101

This meaning accords with His saying, Most High: “A group of those who were given the Book cast the Book of God behind their backs, as though they did not know” (al-Baqara 2:101).

وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ أَيْ مَا تَتَّبِعُ وَتَهْوَى

wattabaʿū mā tatlū al-shayāṭīnu ʾay mā tattabiʿu watahwā

“And they followed what the devils recite,” meaning what the devils follow and desire.

وَمُوَاطِئٌ لِقَوْلِهِ تَعَالَى: ( فَنَبَذُوهُ وَرَاءَ ظُهُورِهِمْ وَاشْتَرَوْا بِهِ ثَمَنًا قَلِيلًا فَبِئْسَ مَا يَشْتَرُونَ ) آلِ عِمْرَانَ: 187

wamuwāṭiʾun liqawlihi taʿālā: ( fanabadhūhu warāʾa ẓuhūrihim washtaraw bihi thamanan qalīlan fabiʾsa mā yashtarūna) ʾāli ʿimrāna: 187

It also accords with His saying, Most High: “They cast it behind their backs and exchanged it for a paltry price. Wretched is what they purchase” (Āl ʿImrān 3:187).

فَسُمِّيَ تَرْكُ الْعَمَلِ مِنْهُمْ بِهِ فِي كُلِّ حَالَةٍ طَرْحًا لَهُ وَإِلْقَاءً وَنَفْيًا لَهُ وَبَيْعًا لَهُ وَبِالدُّنْيَا اشْتِرَاءً

fasummiya tarku al-ʿamali minhum bihi fī kulli ḥālatin ṭarḥan lahu waʾilqāʾan wanafyan lahu wabayʿan lahu wabi-al-dunyā ishtirāʾan

Their failure to act upon it in every circumstance was thus called casting it aside, throwing it away, rejecting it, selling it, and bartering it for this world.

وَكُلُّ آيَةٍ فِي التَّهَدُّدِ وَالْوَعِيدِ فَلِلْخَائِفِينَ مِنْهَا وَعْظٌ وَتَخْوِيفٌ وَلِلْغَافِلِينَ عَنْهَا وَصْفٌ وَتَعْرِيفٌ، عَلِمَهُ مَنْ عَلِمَهُ كَقَوْلِهِ تَعَالَى فِي ذِكْرِ النَّارِ: ( ذَٰلِكَ يُخَوِّفُ اللَّهُ بِهِ عِبَادَهُ يَا عِبَادِ فَاتَّقُونِ ) الزُّمَرَ: 16،

wakullu ʾāyatin fī al-tahaddudi wa-al-waʿīdi falilkhāʾifīna minhā waʿẓun watakhwīfun walilghāfilīna ʿanhā waṣfun wataʿrīfun, ʿalimahu man ʿalimahu kaqawlihi taʿālā fī dhikri al-nāri: ( dhālika yukhawwifu allāhu bihi ʿibādahu yā ʿibādi fattaqūni) al-zumara: 16,

Every verse containing a threat or warning holds admonition and fear for those who fear it, and a description and disclosure for those heedless of it. Those who know it know it. Thus He Most High says in mentioning the Fire: “By that God makes His servants afraid. My servants, fear Me” (al-Zumar 39:16).

وَقَالَ فِي خَبَرِهَا أُعِدَّتْ لِلْكَافِرِينَ، وَقَالَ بَعْضُ السَّلَفِ: إِنَّ الْعَبْدَ لَيَفْتَتِحُ سُورَةً فَتُصَلِّي عَلَيْهِ الْمَلَائِكَةُ حَتَّى يَفْرُغَ مِنْهَا وَإِنَّ الْعَبْدَ لَيَفْتَتِحُ سُورَةً فَتَلْعَنُهُ حَتَّى يَفْرُغَ مِنْهَا،

waqāla fī khabarihā ʾuʿiddat li-al-kāfirīna, waqāla baʿḍu al-salafi: ʾinna al-ʿabda layaftatiḥu sūratan fatuṣallī ʿalayhi al-malāʾikatu ḥattā yafrugha minhā waʾinna al-ʿabda layaftatiḥu sūratan fatalʿanuhu ḥattā yafrugha minhā,

He also says in speaking of it: “It has been prepared for the unbelievers.” One of the early generations said: “A servant may begin a sūra and the angels bless him until he finishes it; and a servant may begin a sūra and it curses him until he finishes it.”

فَقِيلَ: وَكَيْفَ ذَٰلِكَ؟ قَالَ إِذَا أَحَلَّ حَلَالَهَا وَحَرَّمَ حَرَامَهَا صَلَّتْ عَلَيْهِ وَإِلَّا لَعَنَتْهُ،

faqīla: wakayfa dhālika? qāla ʾidhā ʾaḥalla ḥalālahā waḥarrama ḥarāmahā ṣallat ʿalayhi waʾillā laʿanathu,

It was asked, “How is that?” He said: “If he treats its lawful things as lawful and its forbidden things as forbidden, it blesses him; otherwise, it curses him.”

وَقَالَ بَعْضُ الْعُلَمَاءِ: إِنَّ الْعَبْدَ لَيَتْلُو الْقُرْآنَ فَيَلْعَنُ نَفْسَهُ وَهُوَ لَا يَعْلَمُ يَقُولُ أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ وَهُوَ ظَالِمٌ أَلَا لَعْنَةُ اللَّهِ عَلَى الْكَاذِبِينَ وَهُوَ مِنْهُمْ،

waqāla baʿḍu al-ʿulamāʾi: ʾinna al-ʿabda layatlū al-qurʾāna fayalʿanu nafsahu wahuwa lā yaʿlamu yaqūlu ʾalā laʿnatu allāhi ʿalā al-ẓālimīna wahuwa ẓālimun ʾalā laʿnatu allāhi ʿalā al-kādhibīna wahuwa minhum,

One of the scholars said: “A servant may recite the Qurʾān and curse himself without knowing it. He says, ‘Truly, God’s curse is upon the wrongdoers,’ while he is a wrongdoer, and ‘Truly, God’s curse is upon the liars,’ while he is one of them.”

وَقَالَ سُفْيَانُ فِي قَوْلِهِ تَعَالَى: ( سَأَصْرِفُ عَنْ آيَاتِي الَّذِينَ يَتَكَبَّرُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ ) الْأَعْرَافِ: 146، قَالَ: أَصْرِفُ عَنْهُمْ فَهْمَ الْقُرْآنِ،

waqāla sufyānu fī qawlihi taʿālā: ( saʾaṣrifu ʿan ʾāyātī alladhīna yatakabbarūna fī al-ʾarḍi bighayri al-ḥaqqi) al-ʾaʿrāfi: 146, qāla: ʾaṣrifu ʿanhum fahma al-qurʾāni,

Sufyān said concerning His saying, Most High, “I shall turn away from My signs those who act arrogantly on earth without right” (al-Aʿrāf 7:146), he said: “I turn understanding of the Qurʾān away from them.”

وَفِي الْخَبَرِ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا عَظَّمَتْ أُمَّتِي الدُّنْيَا وَالدِّرْهَمَ نُزِعَ مِنْهَا هَيْبَةُ الْإِسْلَامِ وَإِذَا تَرَكُوا الْأَمْرَ بِالْمَعْرُوفِ وَالنَّهْيَ عَنْ الْمُنْكَرِ حُرِمُوا بَرَكَةَ الْوَحْيِ،

wafī al-khabari ʿan rasūli allāhi ṣallā allāhu ʿalayhi wasallama ʾidhā ʿaẓẓamat ʾummatī al-dunyā wa-al-dirhama nuziʿa minhā haybatu al-ʾislāmi waʾidhā tarakū al-ʾamra bi-al-maʿrūfi wa-al-nahya ʿan al-munkari ḥurimū barakata al-waḥyi,

In the report from the Messenger of God, God bless him and grant him peace: “When my community magnifies this world and the dirham, the awe of Islam is taken away from it. When they abandon commanding what is right and forbidding what is wrong, they are deprived of the blessing of revelation.”

قَالَ الْفُضَيْلُ: حُرِمُوا فَهْمَ الْقُرْآنِ وَفِي الْأَخْبَارِ مِنْ ذَمِّ قِرَاءَةِ الْبَطَّالِينَ أَكْثَرُ مِنْ أَنْ تُذْكَرَ، فَمِنْهَا مَا رُوِيَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ أَكْثَرُ مُنَافِقِي أُمَّتِي قُرَّاؤُهَا،

qāla al-fuḍaylu: ḥurimū fahma al-qurʾāni wafī al-ʾakhbāri min dhammi qirāʾati al-baṭṭālīna ʾaktharu min ʾan tudhkara, faminhā mā ruwiya ʿan al-nabiyyi ṣallā allāhu ʿalayhi wasallama ʾannahu qāla ʾaktharu munāfiqī ʾummatī qurrāʾuhā,

Al-Fuḍayl said: “They are deprived of understanding the Qurʾān.” There are more reports censuring the recitation of the idle than can be mentioned. Among them is what is related from the Prophet, God bless him and grant him peace, that he said: “Most of the hypocrites of my community are its reciters.”

وَكَانَ الْحَسَنُ يَقُولُ: إِنَّكُمْ اِتَّخَذْتُمْ قِرَاءَةَ الْقُرْآنِ مَرَاحِلَ وَجَعَلْتُمْ اللَّيْلَ جَمَلًا فَأَنْتُمْ تَرْكَبُونَهُ فَتَقْطَعُونَ بِهِ مَرَاحِلَهُ وَإِنَّ مَنْ كَانَ قَبْلَكُمْ رَأَوْهُ رَسَائِلَ أَتَتْهُمْ مِنْ رَبِّهِمْ فَكَانُوا يَتَدَبَّرُونَهَا بِاللَّيْلِ وَيُنَفِّذُونَهَا بِالنَّهَارِ،

wakāna al-ḥasanu yaqūlu: ʾinnakum ittakhadhtum qirāʾata al-qurʾāni marāḥila wajaʿaltum al-layla jamalan faʾantum tarkabūnahu fataqṭaʿūna bihi marāḥilahu waʾinna man kāna qablakum raʾawhu rasāʾila ʾatathum min rabbihim fakānū yatadabbarūnahā bi-al-layli wayunaffidhūnahā bi-al-nahāri,

Al-Ḥasan used to say: “You have made the recitation of the Qurʾān into stages of a journey, and made the night a camel. You ride it and cross its stages on it. Those before you saw it as messages that had come to them from their Lord; they reflected upon them at night and carried them out by day.”

وَكَانَ ابْنُ مَسْعُودٍ مِنْ قَبْلِهِ يَقُولُ أُنْزِلَ عَلَيْهِمُ الْقُرْآنُ لِيَعْمَلُوا بِهِ فَاتَّخَذُوا دِرَاسَتَهُ عَمَلًا إِنَّ أَحَدَهُمْ لَيَتْلُو الْقُرْآنَ مِنْ فَاتِحَتِهِ إِلَى خَاتِمَتِهِ مَا يُسْقِطُ مِنْهُ حَرْفًا وَقَدْ أَسْقَطَ الْعَمَلَ بِهِ.

wakāna ibnu masʿūdin min qablihi yaqūlu ʾunzila ʿalayhimu al-qurʾānu liyaʿmalū bihi fattakhadhū dirāsatahu ʿamalan ʾinna ʾaḥadahum layatlū al-qurʾāna min fātiḥatihi ʾilā khātimatihi mā yusqiṭu minhu ḥarfan waqad ʾasqaṭa al-ʿamala bihi.

Before him, Ibn Masʿūd used to say: “The Qurʾān was sent down to them so that they might act upon it, but they made studying it their work. One of them recites the Qurʾān from its opening to its conclusion without dropping a single letter from it, yet he has dropped acting upon it.”

وَفِي حَدِيثِ ابْنِ عُمَرَ وَحَدِيثِ جُنْدُبٍ لَقَدْ عِشْنَا بُرْهَةً مِنْ دَهْرِنَا وَأَحَدُنَا يُؤْتَى الْإِيمَانَ قَبْلَ الْقُرْآنِ فَتَنْزِلُ السُّورَةُ عَلَى مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَنَتَعَلَّمُ حَلَالَهَا وَحَرَامَهَا وَأَمْرَهَا وَزَجْرَهَا وَمَا يَنْبَغِي أَنْ يَقِفَ عَلَيْهِ مِنْهَا كَمَا تَعَلَّمُونَ أَنْتُمْ الْقُرْآنَ،

wafī ḥadīthi ibni ʿumara waḥadīthi jundubin laqad ʿishnā burhatan min dahrinā waʾaḥadunā yuʾtā al-ʾīmāna qabla al-qurʾāni fatanzilu al-sūratu ʿalā muḥammadin ṣallā allāhu ʿalayhi wasallama fanataʿallamu ḥalālahā waḥarāmahā waʾamrahā wazajrahā wamā yanbaghī ʾan yaqifa ʿalayhi minhā kamā taʿallamūna ʾantum al-qurʾāna,

In the hadith of Ibn ʿUmar and the hadith of Jundub: “We lived for a period of our lives when one of us was given faith before the Qurʾān. A sūra would descend upon Muḥammad, God bless him and grant him peace, and we would learn its lawful and forbidden matters, its commands and restraints, and what one should stop at within it, just as you learn the Qurʾān.

ثُمَّ بَعْدُ لَقَدْ رَأَيْتُ رِجَالًا يُؤْتَى أَحَدُهُمْ الْقُرْآنَ قَبْلَ الْإِيمَانِ فَيَقْرَأُ مَا بَيْنَ فَاتِحَتِهِ إِلَى خَاتِمَتِهِ لَا يَدْرِي مَا أَمْرُهُ وَلَا زَجْرُهُ وَلَا مَا يَنْبَغِي أَنْ يَقِفَ عِنْدَهُ مِنْهُ فَيَنْثُرُهُ نَثْرَ الدَّقَلِ

thumma baʿdu laqad raʾaytu rijālan yuʾtā ʾaḥaduhum al-qurʾāna qabla al-ʾīmāni fayaqraʾu mā bayna fātiḥatihi ʾilā khātimatihi lā yadrī mā ʾamruhu walā zajruhu walā mā yanbaghī ʾan yaqifa ʿindahu minhu fayanthuruhu nathra al-daqali

“Then, later, I saw men, one of whom is given the Qurʾān before faith. He reads from its opening to its conclusion without knowing what it commands or forbids or what he should stop at within it, scattering it as inferior dates are scattered.”

وَهَٰذَا كَمَا قَالَ لِأَنَّ الْمُرَادَ وَالْمَقْصُودَ بِالْقُرْآنِ الِائْتِمَارُ لِأَوَامِرِهِ وَالِانْتِهَاءُ عَنْ زَوَاجِرِهِ إِذْ حِفْظُ حُدُودِهِ مُفْتَرَضٌ وَمَسْؤُولٌ عَنْهُ الْعَبْدُ وَمُعَاقَبٌ عَلَيْهِ وَلَيْسَ حِفْظُ حُرُوفِهِ فَرِيضَةً وَلَا عِقَابَ عَلَى الْعَبْدِ إِذَا لَمْ يَحْفَظْ مَا وَسِعَهُ مِنْهُ

wahādhā kamā qāla liʾanna al-murāda wa-al-maqṣūda bi-al-qurʾāni al-iʾtimāru liʾawāmirihi wa-al-intihāʾu ʿan zawājirihi ʾidh ḥifẓu ḥudūdihi muftaraḍun wamasʾūlun ʿanhu al-ʿabdu wamuʿāqabun ʿalayhi walaysa ḥifẓu ḥurūfihi farīḍatan walā ʿiqāba ʿalā al-ʿabdi ʾidhā lam yaḥfaẓ mā wasiʿahu minhu

This is just as he said, because the intent and purpose of the Qurʾān is to carry out its commands and desist from what it prohibits. Preserving its limits is obligatory: the servant is answerable for this and liable to punishment over it. Memorizing its letters is not an obligation, and there is no punishment upon the servant if he has not memorized what he had the capacity to memorize of it.

قَالَ اللَّهُ عَزَّ وَجَلَّ: ( إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا ثَقِيلًا ) الْمُزَّمِّلَ: 5 أَيْ: الْعَمَلُ بِهِ ثَقِيلٌ وَإِلَّا فَقَدْ يَسَّرَهُ لِلذِّكْرَى،

qāla allāhu ʿazza wajalla: ( ʾinnā sanulqī ʿalayka qawlan thaqīlan) al-muzzammila: 5 ʾay: al-ʿamalu bihi thaqīlun waʾillā faqad yassarahu li-al-dhikrā,

God, mighty and majestic, says: “We shall cast upon you a weighty word” (al-Muzzammil 73:5), meaning that acting upon it is weighty; otherwise, He has made it easy for remembrance.

وَمِنْ ذَٰلِكَ الْخَبَرُ الْمَأْثُورُ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اِقْرَؤُوا الْقُرْآنَ مَا اِئْتَلَفَتْ عَلَيْهِ قُلُوبُكُمْ وَلَانَتْ لَهُ جُلُودُكُمْ فَإِذَا اِخْتَلَفْتُمْ فَلَسْتُمْ تَقْرَؤُونَهُ وَفِي بَعْضِهَا فَإِذَا اِخْتَلَفْتُمْ فَقُومُوا عَنْهُ.

wamin dhālika al-khabaru al-maʾthūru ʿan rasūli allāhi ṣallā allāhu ʿalayhi wasallama iqraʾū al-qurʾāna mā iʾtalafat ʿalayhi qulūbukum walānat lahu julūdukum faʾidhā ikhtalaftum falastum taqraʾūnahu wafī baʿḍihā faʾidhā ikhtalaftum faqūmū ʿanhu.

An example is the report transmitted from the Messenger of God, God bless him and grant him peace: “Recite the Qurʾān as long as your hearts are united upon it and your skins soften to it. When you differ, you are not reciting it.” Some versions say: “When you differ, get up and leave it.”

وَحَدَّثَنِي شَيْخٌ فَاضِلٌ قَرَأْتُ عَلَيْهِ الْقُرْآنَ قَالَ: قَرَأْتُ الْقُرْآنَ عَلَى شَيْخٍ لِي فَلَمَّا خَتَمْتُ رَجَعْتُ إِلَيْهِ لِأَقْرَأَ فَانْتَهَرَنِي وَقَالَ: جَعَلْتَ الْقُرْآنَ عَلَيَّ عَمَلًا اِذْهَبْ فَاقْرَأْ عَلَى اللَّهِ عَزَّ وَجَلَّ فَانْظُرْ مَاذَا يُسْمِعُكَ مِنْهُ وَيُفَهِّمُكَ عَنْهُ

waḥaddathanī shaykhun fāḍilun qaraʾtu ʿalayhi al-qurʾāna qāla: qaraʾtu al-qurʾāna ʿalā shaykhin lī falammā khatamtu rajaʿtu ʾilayhi liʾaqraʾa fantaharanī waqāla: jaʿalta al-qurʾāna ʿalayya ʿamalan idhhab faqraʾ ʿalā allāhi ʿazza wajalla fanẓur mādhā yusmiʿuka minhu wayufahhimuka ʿanhu

An excellent shaykh under whom I read the Qurʾān told me: “I read the Qurʾān under a shaykh of mine. When I finished, I returned to him to read again. He rebuked me and said: ‘You have made the Qurʾān a task imposed on me. Go, read before God, mighty and majestic, and see what He causes you to hear from it and what He makes you understand from Him.’”

وَقَدْ كَانَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ لَا يَحْفَظُ إِلَّا الْجُزْءَ وَالْجُزْأَيْنِ وَالسُّوَرَ الْمَعْدُودَةَ وَسُورَتَيْنِ وَكَانَ مَنْ يَحْفَظُ الْحِزْبَ مِنْهُ وَهُوَ السُّبْعُ أَوْ الْبَقَرَةُ وَالْأَنْعَامُ عَلَمًا فِيهِمْ،

waqad kāna min ʾaṣḥābi rasūli allāhi ṣallā allāhu ʿalayhi wasallama man lā yaḥfaẓu ʾillā al-juzʾa wa-al-juzʾayni wa-al-suwara al-maʿdūdata wasūratayni wakāna man yaḥfaẓu al-ḥizba minhu wahuwa al-subʿu ʾaw al-baqaratu wa-al-ʾanʿāmu ʿalaman fīhim,

Among the Companions of the Messenger of God, God bless him and grant him peace, were those who memorized only one part, two parts, a limited number of sūras, or two sūras. Whoever memorized a division of it, which is a seventh, or al-Baqara and al-Anʿām, was a person of distinction among them.

وَقُبِضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ عِشْرِينَ أَلْفِ صَحَابِيٍّ لَمْ يَقْرَؤُوا الْقُرْآنَ غَيْرَ نَظَرٍ فَلَمْ يَحْفَظْ الْقُرْآنَ كُلَّهُ مِنْهُمْ إِلَّا سِتَّةٌ اُخْتُلِفَ مِنْهُمْ فِي اِثْنَيْنِ،

waqubiḍa rasūlu allāhi ṣallā allāhu ʿalayhi wasallama ʿan ʿishrīna ʾalfi ṣaḥābiyyin lam yaqraʾū al-qurʾāna ghayra naẓarin falam yaḥfaẓ al-qurʾāna kullahu minhum ʾillā sittatun ukhtulifa minhum fī ithnayni,

The Messenger of God, God bless him and grant him peace, died leaving twenty thousand Companions who had read the Qurʾān only by looking at it. Only six of them had memorized the whole Qurʾān, and two of those six were disputed.

وَقَالَ بَعْضُهُمْ: وَلَمْ يَكُنْ جَمَعَهُ مِنْ الْخُلَفَاءِ الْأَرْبَعَةِ أَحَدٌ،

waqāla baʿḍuhum: walam yakun jamaʿahu min al-khulafāʾi al-ʾarbaʿati ʾaḥadun,

Some of them said: “None of the four caliphs had gathered it in its entirety.”

وَخَتَمَ ابْنُ عَبَّاسٍ عَلَى أُبَيِّ بْنِ كَعْبٍ وَقَرَأَ عَبْدُ الرَّحْمَٰنِ ابْنُ عَوْفٍ عَلَى ابْنِ عَبَّاسٍ وَقَرَأَ عُثْمَانُ بْنُ عَفَّانَ عَلَى زَيْدِ بْنِ ثَابِتٍ وَقَرَأَ أَهْلُ الصُّفَّةِ عَلَى أَبِي هُرَيْرَةَ،

wakhatama ibnu ʿabbāsin ʿalā ʾubayyi bni kaʿbin waqaraʾa ʿabdu al-raḥmāni ibnu ʿawfin ʿalā ibni ʿabbāsin waqaraʾa ʿuthmānu bnu ʿaffāna ʿalā zaydi bni thābitin waqaraʾa ʾahlu al-ṣuffati ʿalā ʾabī hurayrata,

Ibn ʿAbbās completed a reading under Ubayy ibn Kaʿb; ʿAbd al-Raḥmān ibn ʿAwf read under Ibn ʿAbbās; ʿUthmān ibn ʿAffān read under Zayd ibn Thābit; and the People of the Bench read under Abū Hurayra.

وَكُلُّهُمْ كَانَ مُتَّبِعًا لِأَوَامِرِهِ مُجْتَنِبًا لِزَوَاجِرِهِ عَالِمًا بِهِ فَقِيهًا فِيهِ،

wakulluhum kāna muttabiʿan liʾawāmirihi mujtaniban lizawājirihi ʿāliman bihi faqīhan fīhi,

Every one of them followed its commands, avoided what it forbids, knew it, and understood it.

وَقَالَ يُوسُفُ بْنُ أَسْبَاطَ: وَقَدْ قِيلَ لَهُ إِذَا خَتَمْتَ الْقُرْآنَ بِأَيِّ شَيْءٍ تَدْعُو؟ فَقَالَ بِأَيِّ شَيْءٍ أَدْعُو أَسْتَغْفِرُ اللَّهَ عَزَّ وَجَلَّ مِائَةَ مَرَّةٍ مِنْ تِلَاوِتِي،

waqāla yūsufu bnu ʾasbāṭa: waqad qīla lahu ʾidhā khatamta al-qurʾāna biʾayyi shayʾin tadʿū? faqāla biʾayyi shayʾin ʾadʿū ʾastaghfiru allāha ʿazza wajalla miʾata marratin min tilāwitī,

Yūsuf ibn Asbāṭ said, when he was asked, “When you finish the Qurʾān, what do you pray for?” He said: “What should I pray for? I ask God, mighty and majestic, for forgiveness a hundred times for my recitation.”

وَكَانَ يَقُولُ: إِنِّي لَأَهُمُّ بِقِرَاءَةِ الْقُرْآنِ فَإِذَا ذَكَرْتُ مَا فِيهِ خَشِيتُ الْمَقْتَ فَأَعْدِلُ إِلَى التَّسْبِيحِ وَالِاسْتِغْفَارِ

wakāna yaqūlu: ʾinnī laʾahummu biqirāʾati al-qurʾāni faʾidhā dhakartu mā fīhi khashītu al-maqta faʾaʿdilu ʾilā al-tasbīḥi wa-al-istighfāri

He used to say: “I intend to read the Qurʾān, but when I remember what it contains, I fear being detested, so I turn to glorification and seeking forgiveness.”

وَاعْلَمْ أَنَّ لِلْعَبْدِ فِي قِرَاءَةِ الْقُرْآنِ بِحَسَبِ مَا لَهُ مِنْ تَعْظِيمِهِ وَالْفَهْمِ لَهُ وَالْمُشَاهَدَةِ مِنْهُ وَالْمُعَامَلَةِ بِهِ لِأَنَّهُ مِنْ أَكْبَرِ شَعَائِرِ اللَّهِ فِي خَلْقِهِ وَأَعْظَمِ آيَاتِهِ فِي أَرْضِهِ الدَّالَّاتِ عَلَيْهِ وَأَسْبَغِ نِعَمِهِ الْكَامِلَةِ عَلَيْنَا وَلِلْعَبْدِ مِنْ التَّعْظِيمِ لَهُ بِقَدْرِ تَقْوَاهُ،

waʿlam ʾanna li-al-ʿabdi fī qirāʾati al-qurʾāni biḥasabi mā lahu min taʿẓīmihi wa-al-fahmi lahu wa-al-mushāhadati minhu wa-al-muʿāmalati bihi liʾannahu min ʾakbari shaʿāʾiri allāhi fī khalqihi waʾaʿẓami ʾāyātihi fī ʾarḍihi al-dāllāti ʿalayhi waʾasbaghi niʿamihi al-kāmilati ʿalaynā walilʿabdi min al-taʿẓīmi lahu biqadri taqwāhu,

Know that the servant’s share in reading the Qurʾān corresponds to his reverence for it, his understanding of it, his witnessing through it, and his conduct according to it. It is among the greatest sacred signs of God in His creation, the greatest of His signs on His earth that point to Him, and the most abundant of His perfect blessings upon us. The servant’s reverence for it is in proportion to his reverent fear.

وَلَهُ مِنْ فَهْمِ الْخِطَابِ وَتَعْظِيمِ الْكَلَامِ عَلَى نَحْوِ مَا أُعْطِيَ مِنْ مَعْرِفَةِ الْمُتَكَلِّمِ وَهَيْبَتِهِ وَإِجْلَالِهِ

walahu min fahmi al-khiṭābi wataʿẓīmi al-kalāmi ʿalā naḥwi mā ʾuʿṭiya min maʿrifati al-mutakallimi wahaybatihi waʾijlālihi

His understanding of the address and reverence for the speech accord with what he has been given of knowledge, awe, and veneration of the Speaker.

فَإِذَا عَظُمَ الْمُتَكَلِّمُ فِي قَلْبِهِ وَكَبُرَ فِي فَهْمِهِ أَنْعَمَ تَدَبُّرَ كَلَامِهِ وَأَطَالَ الْفِكْرَ فِي خِطَابِهِ وَأَكْثَرَ تَرْدَادَهُ وَتَكْرِيرَهُ عَلَى قَلْبِهِ وَأَسْرَعَ بِذِكْرِهِ عِنْدَ النَّازِلَةِ بِهِ وَالْحَاجَةِ إِلَيْهِ فَاتَّقَى وَحَذِرَ

faʾidhā ʿaẓuma al-mutakallimu fī qalbihi wakabura fī fahmihi ʾanʿama tadabbura kalāmihi waʾaṭāla al-fikra fī khiṭābihi waʾakthara tardādahu watakrīrahu ʿalā qalbihi waʾasraʿa bidhikrihi ʿinda al-nāzilati bihi wa-al-ḥājati ʾilayhi fattaqā waḥadhira

When the Speaker becomes great in his heart and exalted in his understanding, he reflects carefully upon His speech, thinks at length about His address, repeatedly brings it back and rehearses it in his heart, and hastens to recall it when a calamity befalls him or he needs it. He thus fears and takes care.

وَلِذَٰلِكَ قَالَ سُبْحَانَهُ: ( وَاذْكُرُوا مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ ) الْبَقَرَةَ: 63 وَقَالَ كَذَٰلِكَ يُبَيِّنُ اللَّهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ وَلَعَلَّهُمْ يَتَذَكَّرُونَ

walidhālika qāla subḥānahu: ( wadhkurū mā fīhi laʿallakum tattaqūna) al-baqarata: 63 waqāla kadhālika yubayyinu allāhu ʾāyātihi li-al-nāsi laʿallahum yattaqūna walaʿallahum yatadhakkarūna

For that reason He, glorified is He, says: “Remember what is in it, so that you may become reverently fearful” (al-Baqara 2:63). And He says: “Thus God makes His signs clear to people, so that they may become reverently fearful,” and “so that they may remember.”

لِأَنَّ كُلَّ كَلَامٍ مَوْقُوفٌ عَلَى قَائِلِهِ يَعْظُمُ بِتَعْظِيمِهِ وَيَقَعُ فِي الْقَلْبِ بِعُلُوِّ مَكَانِهِ أَوْ يَهُونُ بِسُهُولَةِ شَأْنِهِ،

liʾanna kulla kalāmin mawqūfun ʿalā qāʾilihi yaʿẓumu bitaʿẓīmihi wayaqaʿu fī al-qalbi biʿuluwwi makānihi ʾaw yahūnu bisuhūlati shaʾnihi,

For all speech depends on its speaker: it is magnified through his magnification and finds its place in the heart through his exalted standing, or is deemed slight because his standing is slight.

قَالَ اللَّهُ عَزَّ وَجَلَّ: ( لَيْسَ كَمِثْلِهِ شَيْءٌ ) الشُّورَى: 11 فِي الْعَظَمَةِ وَالسُّلْطَانِ وَلَيْسَ كَكَلَامِهِ كَلَامٌ فِي الْأَحْكَامِ وَالْبَيَانِ،

qāla allāhu ʿazza wajalla: ( laysa kamithlihi shayʾun) al-shūrā: 11 fī al-ʿaẓamati wa-al-sulṭāni walaysa kakalāmihi kalāmun fī al-ʾaḥkāmi wa-al-bayāni,

God, mighty and majestic, says: “Nothing is like Him” (al-Shūrā 42:11), in greatness and sovereignty; and no speech is like His speech in rulings and clarity.

وَقَرَأْتُ فِي سُورَةِ الْحَنِينِ مِنْ التَّوْرَاةِ: يَا عَبْدِي أَمَا تَسْتَحِي مِنِّي يَأْتِيكَ كِتَابٌ مِنْ بَعْضِ إِخْوَانِكَ وَأَنْتَ فِي الطَّرِيقِ تَمْشِي فَتَعْدِلُ عَنْ الطَّرِيقِ وَتَقْعُدُ لِأَجْلِهِ وَتَقْرَؤُهُ وَتَتَدَبَّرُهُ حَرْفًا حَرْفًا حَتَّى لَا يَفُوتَكَ شَيْءٌ مِنْهُ،

waqaraʾtu fī sūrati al-ḥanīni min al-tawrāti: yā ʿabdī ʾamā tastaḥī minnī yaʾtīka kitābun min baʿḍi ʾikhwānika waʾanta fī al-ṭarīqi tamshī fataʿdilu ʿan al-ṭarīqi wataqʿudu liʾajlihi wataqraʾuhu watatadabbaruhu ḥarfan ḥarfan ḥattā lā yafūtaka shayʾun minhu,

I read in the “Sūra of Yearning” in the Torah: “My servant, are you not ashamed before Me? A letter comes to you from one of your brothers while you are walking along the road. You turn aside from the road and sit down for it, read it, and ponder it letter by letter, so that nothing in it escapes you.

وَهَٰذَا كِتَابِي أَنْزَلْتُهُ إِلَيْكَ اُنْظُرْ كَمْ وَصَّلْتُ لَكَ فِيهِ مِنْ الْقَوْلِ وَكَمْ كَرَّرْتُ عَلَيْكَ فِيهِ فَتَأَمَّلْتَ طُولَهُ وَعَرْضَهُ ثُمَّ أَنْتَ مُعْرِضٌ عَنْهُ،

wahādhā kitābī ʾanzaltuhu ʾilayka unẓur kam waṣṣaltu laka fīhi min al-qawli wakam karrartu ʿalayka fīhi fataʾammalta ṭūlahu waʿarḍahu thumma ʾanta muʿriḍun ʿanhu,

“Here is My Book, which I have sent down to you. Look at how much speech I have conveyed to you in it, and how often I have repeated it to you. You have considered its length and breadth, yet you turn away from it.

أَفَكُنْتُ أَهْوَنَ عَلَيْكَ مِنْ بَعْضِ إِخْوَانِكَ

ʾafakuntu ʾahwana ʿalayka min baʿḍi ʾikhwānika

“Have I become less important to you than one of your brothers?

أَيْ عَبْدِي يَقْعُدُ إِلَيْكَ بَعْضُ إِخْوَانِكَ فَتُقْبِلُ عَلَيْهِ بِكُلِّ وَجْهِكَ وَتُصْغِي إِلَى حَدِيثِهِ بِكُلِّ قَلْبِكَ فَإِنْ تَكَلَّمَ مُتَكَلِّمٌ أَوْ شَغَلَكَ شَاغِلٌ عَنْ حَدِيثِهِ أَوْمَأْتَ إِلَيْهِ أَنْ كُفَّ

ʾay ʿabdī yaqʿudu ʾilayka baʿḍu ʾikhwānika fatuqbilu ʿalayhi bikulli wajhika watuṣghī ʾilā ḥadīthihi bikulli qalbika faʾin takallama mutakallimun ʾaw shaghalaka shāghilun ʿan ḥadīthihi ʾawmaʾta ʾilayhi ʾan kuffa

“My servant, one of your brothers sits with you, and you turn your whole face toward him and listen to his words with your whole heart. If someone speaks or something distracts you from his words, you gesture to him to stop.

وَهَا أَنَا ذَا مُقْبِلٌ عَلَيْكَ وَمُحَدِّثٌ لَكَ وَأَنْتَ مُعْرِضٌ بِقَلْبِكَ عَنِّي فَجَعَلْتَنِي أَهْوَنَ عِنْدَكَ مِنْ بَعْضِ إِخْوَانِكَ

wahā ʾanā dhā muqbilun ʿalayka wamuḥaddithun laka waʾanta muʿriḍun biqalbika ʿannī fajaʿaltanī ʾahwana ʿindaka min baʿḍi ʾikhwānika

“Here I am, turned toward you and speaking to you, while you turn your heart away from Me. You have made Me less important in your eyes than one of your brothers.”

أَوْ كَمَا قَالَ وَإِنَّمَا خَفَّ الْقِيَامُ عَلَى أَهْلِ اللَّيْلِ لِفَهْمِ الْخِطَابِ وَثَقُلَ عَلَى أَهْلِ النَّوْمِ لِانْفِصَامِ الْقُلُوبِ عَنْ الْفِقْهِ وَشِدَّةِ الْحِجَابِ كَمَا قَالَ تَعَالَى: ( ثَقُلَتْ فِي السَّمَاوَاتِ وَالْأَرْضِ ) الْأَعْرَافِ: 187 أَيْ خَفِيَ عِلْمُهَا يَعْنِي السَّاعَةَ فَثَقُلَتْ عَلَيْهِمْ فَسُمِّيَ مَا خَفِيَ عِلْمُهُ ثَقِيلًا وَاللَّهُ أَعْلَمُ.

ʾaw kamā qāla waʾinnamā khaffa al-qiyāmu ʿalā ʾahli al-layli lifahmi al-khiṭābi wathaqula ʿalā ʾahli al-nawmi linfiṣāmi al-qulūbi ʿan al-fiqhi washiddati al-ḥijābi kamā qāla taʿālā: ( thaqulat fī al-samāwāti wa-al-ʾarḍi) al-ʾaʿrāfi: 187 ʾay khafiya ʿilmuhā yaʿnī al-sāʿata fathaqulat ʿalayhim fasummiya mā khafiya ʿilmuhu thaqīlan wa-allāhu ʾaʿlamu.

Or words to that effect. Standing in prayer is easy for the people of the night because they understand the address. It is difficult for the people of sleep because their hearts are severed from understanding and the veil is dense. As He Most High says: “It weighs heavily in the heavens and the earth” (al-Aʿrāf 7:187), meaning that knowledge of it is hidden, referring to the Hour, and so it weighs heavily upon them. What is hidden from knowledge is therefore called heavy. God knows best.