Risalah Al Mustarshidin: A letter to those seeking guidance by Al Muhasibi

رِسَالَةُ الْمُسْتَرْشِدِينَ

Risālatu al-Mustarshidīna

A Letter to Those Seeking Guidance

الْحَارِثُ بْنُ أَسَدٍ الْمُحَاسِبِيُّ

Al-Ḥārithu bnu Asadin al-Muḥāsibiyyu

Al-Ḥārith ibn Asad al-Muḥāsibī

Source page 35

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ.

Bi-smi Allāhi al-Raḥmāni al-Raḥīmi.

In the name of God, the All-Merciful, the Ever-Merciful.

الْحَمْدُ لِلَّهِ الْأَوَّلِ الْقَدِيمِ الْوَاحِدِ الْجَلِيلِ الَّذِي لَيْسَ لَهُ شَبِيهٌ وَلَا نَظِيرٌ. أَحْمَدُهُ حَمْدًا يُوَافِي نِعَمَهُ وَيَبْلُغُ مَدَى نَعْمَائِهِ.

Al-ḥamdu li-llāhi al-ʾawwali al-qadīmi al-wāḥidi al-jalīli alladhī laysa lahu shabīhun wa-lā naẓīrun. ʾAḥmaduhu ḥamdan yuwāfī niʿamahu wa-yablughu madā naʿmāʾihi.

Praise belongs to God, the First, the Eternal, the One, the Majestic, who has no likeness or equal. I praise Him with a praise that matches His blessings and reaches the full extent of His bounty.

وَأَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، شَهَادَةَ عَالِمٍ بِرُبُوبِيَّتِهِ عَارِفٍ بِوَحْدَانِيَّتِهِ. وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، اصْطَفَاهُ لِوَحْيِهِ وَخَتَمَ بِهِ أَنْبِيَاءَهُ وَجَعَلَهُ حُجَّةً عَلَى جَمِيعِ خَلْقِهِ: ﴿لِيَهْلِكَ مَنْ هَلَكَ عَنْ بَيِّنَةٍ وَيَحْيَى مَنْ حَيَّ عَنْ بَيِّنَةٍ﴾.

Wa-ʾashhadu ʾan lā ʾilāha ʾillā Allāhu waḥdahu lā sharīka lahu, shahādata ʿālimin bi-rubūbiyyatihi ʿārifin bi-waḥdāniyyatihi. Wa-ʾashhadu ʾanna Muḥammadan ʿabduhu wa-rasūluhu, iṣṭafāhu li-waḥyihi wa-khatama bihi ʾanbiyāʾahu wa-jaʿalahu ḥujjatan ʿalā jamīʿi khalqihi: «Li-yahlika man halaka ʿan bayyinatin wa-yaḥyā man ḥayya ʿan bayyinatin».

I bear witness that there is no god but God alone, without partner: the testimony of one who knows His lordship and recognizes His oneness. I bear witness that Muḥammad is His servant and messenger. He chose him to receive His revelation, made him the last of His prophets, and made him a decisive proof for all His creation, “so that whoever perishes may perish on clear evidence, and whoever lives may live on clear evidence.”

Source pages 35–36

وَأَنَّ اللَّهَ عَزَّ وَجَلَّ اجْتَبَى مِنْ عِبَادِهِ الْمُؤْمِنِينَ ذَوِي الْأَلْبَابِ الْعَالِمِينَ بِهِ وَبِأَمْرِهِ، فَوَصَفَهُمْ بِالْوَفَاءِ وَالْأَخْلَاقِ الْفَاضِلَةِ وَالْخَوْفِ وَالْخَشْيَةِ، فَقَالَ عَزَّ وَعَلَا: ﴿إِنَّمَا يَتَذَكَّرُ أُولُوا الْأَلْبَابِ، الَّذِينَ يُوفُونَ بِعَهْدِ اللَّهِ وَلَا يَنْقُضُونَ الْمِيثَاقَ، وَالَّذِينَ يَصِلُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَيَخْشَوْنَ رَبَّهُمْ وَيَخَافُونَ سُوءَ الْحِسَابِ﴾.

Wa-ʾanna Allāha ʿazza wa-jalla ijtabā min ʿibādihi al-muʾminīna dhawī al-ʾalbābi al-ʿālimīna bihi wa-bi-ʾamrihi, fa-waṣafahum bi-al-wafāʾi wa-al-ʾakhlāqi al-fāḍilati wa-al-khawfi wa-al-khashyati, fa-qāla ʿazza wa-ʿalā: «ʾInnamā yatadhakkaru ʾūlū al-ʾalbābi, alladhīna yūfūna bi-ʿahdi Allāhi wa-lā yanquḍūna al-mīthāqa, wa-alladhīna yaṣilūna mā ʾamara Allāhu bihi ʾan yūṣala wa-yakhshawna rabbahum wa-yakhāfūna sūʾa al-ḥisābi».

And that God, mighty and majestic, has chosen from among His believing servants those endowed with understanding, who know Him and His command. He describes them as faithful, virtuous in character, fearful, and reverent. He, mighty and exalted, says: “Only those endowed with understanding take heed: those who fulfill their covenant with God and do not break the pledge; those who join what God has commanded to be joined, revere their Lord, and fear a harsh reckoning.”

Source page 36

فَمَنْ شَرَحَ اللَّهُ صَدْرَهُ وَوَصَلَ التَّصْدِيقُ إِلَى قَلْبِهِ وَرَغِبَ فِي الْوَسِيلَةِ إِلَيْهِ لَزِمَ مِنْهَاجَ ذَوِي الْأَلْبَابِ بِرِعَايَةِ حُدُودِ الشَّرِيعَةِ مِنْ كِتَابِ اللَّهِ تَعَالَى وَسُنَّةِ نَبِيِّهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ وَمَا اجْتَمَعَ عَلَيْهِ الْمُهْتَدُونَ مِنَ الْأَئِمَّةِ.

Fa-man sharaḥa Allāhu ṣadrahu wa-waṣala al-taṣdīqu ʾilā qalbihi wa-raghiba fī al-wasīlati ʾilayhi lazima minhāja dhawī al-ʾalbābi bi-riʿāyati ḥudūdi al-sharīʿati min kitābi Allāhi taʿālā wa-sunnati nabiyyihi ʿalayhi al-ṣalātu wa-al-salāmu wa-mā ijtamaʿa ʿalayhi al-muhtadūna mina al-ʾaʾimmati.

Whoever has had his breast opened by God, whose heart has received conviction, and who longs for a way to draw near to Him, keeps to the path of those endowed with understanding. He observes the limits of the sacred law set out in the Book of God, exalted is He, in the practice of His Prophet, blessings and peace be upon him, and in what the rightly guided leaders have agreed upon.

وَهَذَا هُوَ الصِّرَاطُ الْمُسْتَقِيمُ الَّذِي دَعَا إِلَيْهِ عِبَادَهُ، فَقَالَ جَلَّ وَعَزَّ: ﴿وَأَنَّ هَذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ، ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَتَّقُونَ﴾.

Wa-hādhā huwa al-ṣirāṭu al-mustaqīmu alladhī daʿā ʾilayhi ʿibādahu, fa-qāla jalla wa-ʿazza: «Wa-ʾanna hādhā ṣirāṭī mustaqīman fa-ittabiʿūhu wa-lā tattabiʿū al-subula fa-tafarraqa bi-kum ʿan sabīlihi, dhālikum waṣṣākum bihi laʿallakum tattaqūna».

This is the straight path to which He called His servants. He, majestic and mighty, said: “This is My path, running straight, so follow it. Do not follow the other paths, which would scatter you away from His path. This He has enjoined upon you, so that you may be God-conscious.”

Source page 37

وَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «عَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ مِنْ بَعْدِي، عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ».

Wa-qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: «ʿAlaykum bi-sunnatī wa-sunnati al-khulafāʾi al-rāshidīna min baʿdī, ʿaḍḍū ʿalayhā bi-al-nawājidhi».

God’s Messenger, may God bless him and grant him peace, said: “Keep to my practice and the practice of the rightly guided successors after me. Hold fast to it with your back teeth.”

Source page 38

وَاعْلَمْ أَنَّ فَرِيضَةَ كِتَابِ اللَّهِ الْعَمَلُ بِحُكْمِهِ مِنَ الْأَمْرِ وَالنَّهْيِ، وَالْخَوْفُ وَالرَّجَاءُ لِوَعْدِهِ وَوَعِيدِهِ، وَالْإِيمَانُ بِمُتَشَابِهِهِ، وَالِاعْتِبَارُ بِقَصَصِهِ وَأَمْثَالِهِ.

Wa-iʿlam ʾanna farīḍata kitābi Allāhi al-ʿamalu bi-ḥukmihi mina al-ʾamri wa-al-nahyi, wa-al-khawfu wa-al-rajāʾu li-waʿdihi wa-waʿīdihi, wa-al-ʾīmānu bi-mutashābihihi, wa-al-iʿtibāru bi-qaṣaṣihi wa-ʾamthālihi.

Know that your duty toward the Book of God is to act on its rulings, both commands and prohibitions; to have fear and hope in response to its promise and warning; to believe in its ambiguous passages; and to take lessons from its accounts and parables.

فَإِذَا أَتَيْتَ بِذَلِكَ فَقَدْ خَرَجْتَ مِنْ ظُلُمَاتِ الْجَهْلِ إِلَى نُورِ الْعِلْمِ، وَمِنْ عَذَابِ الشَّكِّ إِلَى رَوْحِ الْيَقِينِ.

Fa-ʾidhā ʾatayta bi-dhālika fa-qad kharajta min ẓulumāti al-jahli ʾilā nūri al-ʿilmi, wa-min ʿadhābi al-shakki ʾilā rawḥi al-yaqīni.

When you do this, you have left the darkness of ignorance for the light of knowledge, and the torment of doubt for the relief of certainty.

قَالَ اللَّهُ جَلَّ ذِكْرُهُ: ﴿اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ﴾.

Qāla Allāhu jalla dhikruhu: «Allāhu waliyyu alladhīna ʾāmanū yukhrijuhum mina al-ẓulumāti ʾilā al-nūri».

God, exalted be His mention, said: “God is the protector of those who believe. He brings them out of darkness into light.”

Source pages 41–42

وَإِنَّمَا يُمَيِّزُ ذَلِكَ وَيَرْغَبُ فِيهِ أَهْلُ الْعَقْلِ عَنِ اللَّهِ الَّذِينَ عَمِلُوا فِي إِحْكَامِ الظَّاهِرِ وَتَنَزَّهُوا عَنِ الشُّبَهِ. قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «الْحَلَالُ بَيِّنٌ وَالْحَرَامُ بَيِّنٌ وَبَيْنَ ذَلِكَ أُمُورٌ مُشْتَبِهَاتٌ». تَرْكُهَا خَيْرٌ مِنْ أَخْذِهَا.

Wa-ʾinnamā yumayyizu dhālika wa-yarghabu fīhi ʾahlu al-ʿaqli ʿani Allāhi alladhīna ʿamilū fī ʾiḥkāmi al-ẓāhiri wa-tanazzahū ʿani al-shubahi. Qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: «Al-ḥalālu bayyinun wa-al-ḥarāmu bayyinun wa-bayna dhālika ʾumūrun mushtabihātun». Tarkuhā khayrun min ʾakhdhihā.

Only those who understand what comes from God recognize this and desire it: those who have worked to put their outward conduct in order and kept clear of doubtful matters. God’s Messenger, may God bless him and grant him peace, said: “What is lawful is clear, and what is unlawful is clear, and between them lie doubtful matters.” Leaving them alone is better than taking them up.

Source page 45

فَافْحَصْ عَنِ النِّيَّةِ وَاعْرِفِ الْإِرَادَةَ، فَإِنَّ الْمُجَازَاةَ بِالنِّيَّةِ. قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِىءٍ مَا نَوَى».

Fa-ifḥaṣ ʿani al-niyyati wa-iʿrifi al-ʾirādata, fa-ʾinna al-mujāzāta bi-al-niyyati. Qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: «ʾInnamā al-ʾaʿmālu bi-al-niyyāti, wa-ʾinnamā li-kulli imriʾin mā nawā».

Examine your intention and recognize what you are seeking, for recompense follows intention. God’s Messenger, may God bless him and grant him peace, said: “Actions are judged by intentions, and each person receives only what he intended.”

Source page 46

وَالْزَمْ تَقْوَى اللَّهِ، فَإِنَّ «الْمُسْلِمَ مَنْ سَلِمَ النَّاسُ مِنْ يَدِهِ وَلِسَانِهِ، وَالْمُؤْمِنَ مَنْ أَمِنَ النَّاسُ بَوَائِقَهُ». قَالَ أَبُو بَكْرٍ الصِّدِّيقُ رَضِيَ اللَّهُ عَنْهُ: اتَّقِ اللَّهَ بِطَاعَتِهِ وَأَطِعِ اللَّهَ بِتَقْوَاهُ، وَلْتَخِفَّ يَدَاكَ مِنْ دِمَاءِ الْمُسْلِمِينَ، وَبَطْنُكَ مِنْ أَمْوَالِهِمْ، وَلِسَانُكَ مِنْ أَعْرَاضِهِمْ.

Wa-ilzam taqwā Allāhi, fa-ʾinna «al-muslima man salima al-nāsu min yadihi wa-lisānihi, wa-al-muʾmina man ʾamina al-nāsu bawāʾiqahu». Qāla ʾAbū Bakrin al-Ṣiddīqu raḍiya Allāhu ʿanhu: Ittaqi Allāha bi-ṭāʿatihi wa-ʾaṭiʿi Allāha bi-taqwāhu, wa-l-takhiffa yadāka min dimāʾi al-muslimīna, wa-baṭnuka min ʾamwālihim, wa-lisānuka min ʾaʿrāḍihim.

Keep to God-consciousness, for “a Muslim is someone whose hand and tongue people are safe from, and a believer is someone whose harm people need not fear.” Abū Bakr al-Ṣiddīq, may God be pleased with him, said: “Be conscious of God by obeying Him, and obey God through consciousness of Him. Keep your hands free of Muslims’ blood, your belly free of their wealth, and your tongue free of assaults on their honor.”

وَحَاسِبْ نَفْسَكَ فِي كُلِّ خَطْرَةٍ.

Wa-ḥāsib nafsaka fī kulli khaṭratin.

Call yourself to account for every passing thought.

Source page 48

وَرَاقِبِ اللَّهَ فِي كُلِّ نَفَسٍ. قَالَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ: حَاسِبُوا أَنْفُسَكُمْ قَبْلَ أَنْ تُحَاسَبُوا، وَزِنُوهَا قَبْلَ أَنْ تُوزَنُوا، وَتَزَيَّنُوا لِلْعَرْضِ الْأَكْبَرِ، يَوْمَ لَا تَخْفَى مِنْكُمْ خَافِيَةٌ.

Wa-rāqibi Allāha fī kulli nafasin. Qāla ʿUmaru raḍiya Allāhu ʿanhu: Ḥāsibū ʾanfusakum qabla ʾan tuḥāsabū, wa-zinūhā qabla ʾan tūzanū, wa-tazayyanū li-al-ʿarḍi al-ʾakbari, yawma lā takhfā minkum khāfiyatun.

Remain mindful of God with every breath. ʿUmar, may God be pleased with him, said: “Call yourselves to account before you are called to account; weigh yourselves before you are weighed; and make yourselves ready for the greatest presentation, on the day when nothing hidden about you will remain concealed.”

Source page 49

وَخَفِ اللَّهَ فِي دِينِكَ وَارْجُهُ فِي جَمِيعِ أُمُورِكَ وَاصْبِرْ عَلَى مَا أَصَابَكَ. قَالَ عَلِيٌّ رَضِيَ اللَّهُ عَنْهُ: لَا تَخَفْ إِلَّا ذَنْبَكَ وَلَا تَرْجُ إِلَّا رَبَّكَ، وَلَا يَسْتَحْيِ الَّذِي لَا يَعْلَمُ أَنْ يَسْأَلَ حَتَّى يَعْلَمَ، وَلَا يَسْتَحْيِ مَنْ يُسْأَلُ عَمَّا لَا يَعْلَمُ أَنْ يَقُولَ لَا أَعْلَمُ.

Wa-khafi Allāha fī dīnika wa-urjuhu fī jamīʿi ʾumūrika wa-iṣbir ʿalā mā ʾaṣābaka. Qāla ʿAliyyun raḍiya Allāhu ʿanhu: Lā takhaf ʾillā dhanbaka wa-lā tarju ʾillā rabbaka, wa-lā yastaḥyi alladhī lā yaʿlamu ʾan yasʾala ḥattā yaʿlama, wa-lā yastaḥyi man yusʾalu ʿammā lā yaʿlamu ʾan yaqūla lā ʾaʿlamu.

Fear God in matters of your religion, hope in Him in all your affairs, and patiently endure whatever befalls you. ʿAlī, may God be pleased with him, said: “Fear nothing but your sin, and hope in none but your Lord. Someone who does not know should not be ashamed to ask until he learns, and someone asked about what he does not know should not be ashamed to say, ‘I do not know.’”

Source page 50

وَاعْلَمْ أَنَّ الصَّبْرَ مِنَ الْإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ، فَإِذَا قُطِعَ الرَّأْسُ ذَهَبَ الْجَسَدُ. وَإِذَا سَمِعْتَ كَلِمَةً تُغْضِبُكَ فِي عِرْضِكَ فَاعْفُ وَاصْفَحْ، فَإِنَّ ذَلِكَ مِنْ عَزْمِ الْأُمُورِ. قَالَ عُمَرُ بْنُ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ: مَنْ خَافَ اللَّهَ لَمْ يَشْفِ غَيْظَهُ، وَمَنِ اتَّقَاهُ لَمْ يَصْنَعْ مَا يُرِيدُ، وَلَوْلَا يَوْمُ الْقِيَامَةِ لَكَانَ غَيْرَ مَا تَرَوْنَ.

Wa-iʿlam ʾanna al-ṣabra mina al-ʾīmāni bi-manzilati al-raʾsi mina al-jasadi, fa-ʾidhā quṭiʿa al-raʾsu dhahaba al-jasadu. Wa-ʾidhā samiʿta kalimatan tughḍibuka fī ʿirḍika fa-uʿfu wa-iṣfaḥ, fa-ʾinna dhālika min ʿazmi al-ʾumūri. Qāla ʿUmaru bnu al-Khaṭṭābi raḍiya Allāhu ʿanhu: Man khāfa Allāha lam yashfi ghayẓahu, wa-mani ittaqāhu lam yaṣnaʿ mā yurīdu, wa-lawlā yawmu al-qiyāmati la-kāna ghayra mā tarawna.

Know that patience is to faith what the head is to the body: when the head is cut off, the body perishes. If you hear a remark against your honor that angers you, forgive and let it pass, for this is among the matters requiring resolve. ʿUmar ibn al-Khaṭṭāb, may God be pleased with him, said: “Whoever fears God does not vent his anger, and whoever is conscious of Him does not simply do as he wishes. Were it not for the Day of Resurrection, things would be other than what you see.”

Source pages 50–51

وَرَاعِ هَمَّكَ وَاشْتَغِلْ بِإِصْلَاحِ نَفْسِكَ عَنْ عَيْبِ غَيْرِكَ، فَإِنَّهُ كَانَ يُقَالُ: كَفَى بِالْمَرْءِ عَيْبًا أَنْ يَسْتَبِينَ لَهُ مِنَ النَّاسِ مَا يَخْفَى عَلَيْهِ مِنْ نَفْسِهِ، أَوْ يَمْقُتَ النَّاسَ فِيمَا يَأْتِي مِثْلَهُ، أَوْ يُؤْذِيَ جَلِيسَهُ، أَوْ يَقُولَ فِي النَّاسِ مَا لَا يَعْنِيهِ.

Wa-rāʿi hammaka wa-ishtaghil bi-ʾiṣlāḥi nafsika ʿan ʿaybi ghayrika, fa-ʾinnahu kāna yuqālu: Kafā bi-al-marʾi ʿayban ʾan yastabīna lahu mina al-nāsi mā yakhfā ʿalayhi min nafsihi, ʾaw yamquta al-nāsa fīmā yaʾtī mithlahu, ʾaw yuʾdhiya jalīsahu, ʾaw yaqūla fī al-nāsi mā lā yaʿnīhi.

Watch what occupies your mind, and busy yourself with correcting yourself rather than finding fault with others. It used to be said: “It is fault enough in a person that he clearly sees in others what he fails to see in himself; that he detests people for conduct he himself practices; that he hurts his companion; or that he says things about people that are none of his concern.”

Source pages 51–53

وَاسْتَعْمِلْ لِلَّهِ عَقْلَكَ بِتَرْكِ التَّدْبِيرِ وَاسْتَعِنْ بِاللَّهِ عَلَى صَرْفِ الْمَقَادِيرِ. قَالَ عَلِيٌّ رَضِيَ اللَّهُ عَنْهُ: يَا ابْنَ آدَمَ، لَا تَفْرَحْ بِالْغِنَى وَلَا تَقْنَطْ بِالْفَقْرِ، وَلَا تَحْزَنْ بِالْبَلَاءِ وَلَا تَفْرَحْ بِالرَّخَاءِ، فَإِنَّ الذَّهَبَ يُجَرَّبُ بِالنَّارِ، وَإِنَّ الْعَبْدَ الصَّالِحَ يُجَرَّبُ بِالْبَلَاءِ، وَإِنَّكَ لَا تَنَالُ مَا تُرِيدُ إِلَّا بِتَرْكِ مَا تَشْتَهِي، وَلَنْ تَبْلُغَ مَا تُؤَمِّلُ إِلَّا بِالصَّبْرِ عَلَى مَا تَكْرَهُ، وَابْذُلْ جُهْدَكَ لِرِعَايَةِ مَا افْتُرِضَ عَلَيْكَ.

Wa-istaʿmil li-llāhi ʿaqlaka bi-tarki al-tadbīri wa-istaʿin bi-Allāhi ʿalā ṣarfi al-maqādīri. Qāla ʿAliyyun raḍiya Allāhu ʿanhu: Yā ibna ʾĀdama, lā tafraḥ bi-al-ghinā wa-lā taqnaṭ bi-al-faqri, wa-lā taḥzan bi-al-balāʾi wa-lā tafraḥ bi-al-rakhāʾi, fa-ʾinna al-dhahaba yujarrabu bi-al-nāri, wa-ʾinna al-ʿabda al-ṣāliḥa yujarrabu bi-al-balāʾi, wa-ʾinnaka lā tanālu mā turīdu ʾillā bi-tarki mā tashtahī, wa-lan tablugha mā tuʾammilu ʾillā bi-al-ṣabri ʿalā mā takrahu, wa-ubdhul juhdaka li-riʿāyati mā ifturiḍa ʿalayka.

Put your reason to work for God by giving up reliance on your own planning, and seek God’s help in averting what is decreed. ʿAlī, may God be pleased with him, said: “Child of Adam, do not exult in wealth or despair in poverty. Do not grieve over affliction or exult in ease. Gold is tested by fire, and the righteous servant is tested by affliction. You will attain what you want only by giving up what you crave, and reach what you hope for only by patiently enduring what you dislike. Devote your utmost effort to observing what has been made obligatory for you.”

Source page 53

وَارْضَ بِمَا أَرَادَكَ اللَّهُ بِهِ. قَالَ ابْنُ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ: ارْضَ بِمَا قَسَمَ اللَّهُ لَكَ تَكُنْ مِنْ أَغْنَى النَّاسِ، وَاجْتَنِبْ مَا حَرَّمَ اللَّهُ عَلَيْكَ تَكُنْ مِنْ أَوْرَعِ النَّاسِ، وَأَدِّ مَا افْتَرَضَ اللَّهُ عَلَيْكَ تَكُنْ مِنْ أَعْبَدِ النَّاسِ.

Wa-irḍa bi-mā ʾarādaka Allāhu bihi. Qāla ibnu Masʿūdin raḍiya Allāhu ʿanhu: Irḍa bi-mā qasama Allāhu laka takun min ʾaghnā al-nāsi, wa-ijtanib mā ḥarrama Allāhu ʿalayka takun min ʾawraʿi al-nāsi, wa-ʾaddi mā iftaraḍa Allāhu ʿalayka takun min ʾaʿbadi al-nāsi.

Be content with what God intends for you. Ibn Masʿūd, may God be pleased with him, said: “Be content with what God has allotted you, and you will be among the richest of people. Avoid what God has forbidden you, and you will be among the most scrupulous of people. Fulfill what God has made obligatory for you, and you will be among the most devoted of worshippers.”

Source page 55

وَلَا تَشْكُ مَنْ هُوَ أَرْحَمُ بِكَ إِلَى مَنْ لَا يَرْحَمُكَ، وَاسْتَعِنْ بِاللَّهِ تَكُنْ مِنْ أَهْلِ خَاصَّتِهِ. قَالَ عُبَادَةُ بْنُ الصَّامِتِ رَضِيَ اللَّهُ عَنْهُ: أَظْهِرِ الْيَأْسَ مِمَّا فِي أَيْدِي النَّاسِ فَإِنَّهُ الْغِنَى، وَإِيَّاكَ وَالطَّمَعَ وَطَلَبَ الْحَاجَاتِ فَإِنَّهُ الْفَقْرُ، وَإِذَا صَلَّيْتَ فَصَلِّ صَلَاةَ مُوَدِّعٍ.

Wa-lā tashku man huwa ʾarḥamu bika ʾilā man lā yarḥamuka, wa-istaʿin bi-Allāhi takun min ʾahli khāṣṣatihi. Qāla ʿUbādatu bnu al-Ṣāmiti raḍiya Allāhu ʿanhu: ʾAẓhiri al-yaʾsa mimmā fī ʾaydī al-nāsi fa-ʾinnahu al-ghinā, wa-ʾiyyāka wa-al-ṭamaʿa wa-ṭalaba al-ḥājāti fa-ʾinnahu al-faqru, wa-ʾidhā ṣallayta fa-ṣalli ṣalāta muwaddiʿin.

Do not complain of the One who is more merciful to you to someone who has no mercy on you. Seek God’s help, and you will be among His chosen servants. ʿUbāda ibn al-Ṣāmit, may God be pleased with him, said: “Show that you have given up hope of what people possess, for that is true wealth. Beware of greed and of asking others to meet your needs, for that is poverty. When you pray, pray as someone bidding farewell.”

Source page 56

وَاعْلَمْ أَنَّكَ لَنْ تَجِدَ طَعْمَ الْإِيمَانِ حَتَّى تُؤْمِنَ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِ.

Wa-iʿlam ʾannaka lan tajida ṭaʿma al-ʾīmāni ḥattā tuʾmina bi-al-qadari khayrihi wa-sharrihi.

Know that you will not taste faith until you believe in the divine decree, its good and its evil.

Source page 58

وَكُنْ بِالْحَقِّ عَامِلًا يَزِدْكَ اللَّهُ نُورًا وَبَصِيرَةً، وَلَا تَكُنْ مِمَّنْ يَأْمُرُ بِهِ وَيَنْأَى عَنْهُ فَيَبُوءَ بِإِثْمِهِ وَيَتَعَرَّضَ لِمَقْتِ رَبِّهِ.

Wa-kun bi-al-ḥaqqi ʿāmilan yazidka Allāhu nūran wa-baṣīratan, wa-lā takun mimman yaʾmuru bihi wa-yanʾā ʿanhu fa-yabūʾa bi-ʾithmihi wa-yataʿarraḍa li-maqti rabbihi.

Act according to the truth, and God will increase you in light and insight. Do not be one of those who command it but keep their distance from it, thereby bearing the sin of doing so and exposing themselves to their Lord’s abhorrence.

Source pages 58–59

قَالَ اللَّهُ عَزَّ وَجَلَّ: ﴿كَبُرَ مَقْتًا عِنْدَ اللَّهِ أَنْ تَقُولُوا مَا لَا تَفْعَلُونَ﴾، وَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ وَعَظَ وَلَمْ يَتَّعِظْ وَزَجَرَ وَلَمْ يَنْزَجِرْ وَنَهَى وَلَمْ يَنْتَهِ فَهُوَ عِنْدَ اللَّهِ مِنَ الْخَائِبِينَ».

Qāla Allāhu ʿazza wa-jalla: «Kabura maqtan ʿinda Allāhi ʾan taqūlū mā lā tafʿalūna», wa-qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: «Man waʿaẓa wa-lam yattaʿiẓ wa-zajara wa-lam yanzajir wa-nahā wa-lam yantahi fa-huwa ʿinda Allāhi mina al-khāʾibīna».

God, mighty and majestic, said: “It is deeply abhorrent to God that you say what you do not do.” God’s Messenger, may God bless him and grant him peace, said: “Whoever admonishes others without taking admonition, restrains others without restraining himself, and forbids others without desisting himself is, in God’s sight, among those who fail.”

Source page 59

وَلَا تُخَالِطْ إِلَّا عَاقِلًا تَقِيًّا، وَلَا تُجَالِسْ إِلَّا عَالِمًا بَصِيرًا. وَقَدْ سُئِلَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَيُّ جُلَسَائِنَا خَيْرٌ؟ قَالَ: «مَنْ ذَكَّرَكُمْ بِاللَّهِ رُؤْيَتُهُ وَزَادَكُمْ فِي عِلْمِكُمْ مَنْطِقُهُ وَذَكَّرَكُمْ بِالْآخِرَةِ عَمَلُهُ».

Wa-lā tukhāliṭ ʾillā ʿāqilan taqiyyan, wa-lā tujālis ʾillā ʿāliman baṣīran. Wa-qad suʾila al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: ʾAyyu julasāʾinā khayrun? Qāla: «Man dhakkarakum bi-Allāhi ruʾyatuhu wa-zādakum fī ʿilmikum manṭiquhu wa-dhakkarakum bi-al-ʾākhirati ʿamaluhu».

Associate only with someone sensible and God-conscious, and sit in company only with someone knowledgeable and discerning. The Prophet, may God bless him and grant him peace, was asked, “Which of our companions is best?” He replied: “Someone whose appearance reminds you of God, whose speech increases your knowledge, and whose conduct reminds you of the Hereafter.”

Source page 62

وَتَوَاضَعْ لِلْحَقِّ وَاخْضَعْ لَهُ، وَأَدِمْ ذِكْرَ اللَّهِ تَنَلْ قُرْبَهُ.

Wa-tawāḍaʿ li-al-ḥaqqi wa-ikhḍaʿ lahu, wa-ʾadim dhikra Allāhi tanal qurbahu.

Humble yourself before the truth and submit to it. Remember God continually, and you will attain nearness to Him.

Source page 69

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «جُلَسَاءُ اللَّهِ يَوْمَ الْقِيَامَةِ الْخَاضِعُونَ الْمُتَوَاضِعُونَ الْخَائِفُونَ الذَّاكِرُونَ اللَّهَ كَثِيرًا».

Qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: «Julasāʾu Allāhi yawma al-qiyāmati al-khāḍiʿūna al-mutawāḍiʿūna al-khāʾifūna al-dhākirūna Allāha kathīran».

God’s Messenger, may God bless him and grant him peace, said: “Those who sit in God’s company on the Day of Resurrection are the submissive, the humble, the fearful, and those who remember God often.”

Source pages 70–71

وَابْذُلِ النَّصِيحَةَ لِلَّهِ وَلِلْمُؤْمِنِينَ، وَشَاوِرْ فِي أَمْرِكَ الَّذِينَ يَخْشَوْنَ اللَّهَ. قَالَ اللَّهُ عَزَّ وَجَلَّ: ﴿إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ﴾، وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «الدِّينُ النَّصِيحَةُ».

Wa-ubdhuli al-naṣīḥata li-llāhi wa-li-al-muʾminīna, wa-shāwir fī ʾamrika alladhīna yakhshawna Allāha. Qāla Allāhu ʿazza wa-jalla: «ʾInnamā yakhshā Allāha min ʿibādihi al-ʿulamāʾu», wa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «Al-dīnu al-naṣīḥatu».

Offer sincere devotion to God and sincere counsel to the believers, and consult those who fear God about your affairs. God, mighty and majestic, said: “Among His servants, only those with knowledge truly fear God.” The Prophet, may God bless him and grant him peace, said: “Religion is sincere devotion and counsel.”

Source page 71

وَاعْلَمْ أَنَّ مَنْ نَصَحَكَ فَقَدْ أَحَبَّكَ، وَمَنْ دَاهَنَكَ فَقَدْ غَشَّكَ، وَمَنْ لَمْ يَقْبَلْ نَصِيحَتَكَ فَلَيْسَ بِأَخٍ لَكَ. قَالَ عُمَرُ بْنُ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ: لَا خَيْرَ فِي قَوْمٍ لَيْسُوا بِنَاصِحِينَ، وَلَا خَيْرَ فِي قَوْمٍ لَا يُحِبُّونَ النَّاصِحِينَ.

Wa-iʿlam ʾanna man naṣaḥaka fa-qad ʾaḥabbaka, wa-man dāhanaka fa-qad ghashshaka, wa-man lam yaqbal naṣīḥataka fa-laysa bi-ʾakhin laka. Qāla ʿUmaru bnu al-Khaṭṭābi raḍiya Allāhu ʿanhu: Lā khayra fī qawmin laysū bi-nāṣiḥīna, wa-lā khayra fī qawmin lā yuḥibbūna al-nāṣiḥīna.

Know that whoever gives you sincere counsel loves you, while whoever flatters you deceives you. Whoever will not accept your sincere counsel is no brother to you. ʿUmar ibn al-Khaṭṭāb, may God be pleased with him, said: “There is no good in people who do not give sincere counsel, and no good in people who do not love those who give it.”

Source pages 72–73

وَآثِرِ الصِّدْقَ فِي كُلِّ مَوْطِنٍ تَغْنَمْ، وَاعْتَزِلِ الْفُضُولَ تَسْلَمْ، فَإِنَّ الصِّدْقَ يَهْدِي إِلَى الْبِرِّ، وَالْبِرُّ يَهْدِي إِلَى رِضَا اللَّهِ تَعَالَى، وَالْكَذِبُ يَهْدِي إِلَى الْفُجُورِ، وَالْفُجُورُ يُورِثُ سَخَطَ اللَّهِ.

Wa-ʾāthiri al-ṣidqa fī kulli mawṭinin taghnam, wa-iʿtazili al-fuḍūla taslam, fa-ʾinna al-ṣidqa yahdī ʾilā al-birri, wa-al-birru yahdī ʾilā riḍā Allāhi taʿālā, wa-al-kadhibu yahdī ʾilā al-fujūri, wa-al-fujūru yūrithu sakhaṭa Allāhi.

Choose truthfulness in every situation, and you will gain. Keep away from needless pursuits, and you will be safe. Truthfulness leads to righteousness, and righteousness leads to the good pleasure of God, exalted is He. Lying leads to wickedness, and wickedness brings God’s displeasure.

Source page 73

وَقَالَ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا: لَا تَتَكَلَّمْ فِيمَا لَا يَعْنِيكَ، وَلَا تُمَارِ سَفِيهًا وَلَا حَلِيمًا، وَاذْكُرْ أَخَاكَ بِمَا تُحِبُّ أَنْ تُذْكَرَ بِهِ.

Wa-qāla ʿAbdu Allāhi bnu ʿAbbāsin raḍiya Allāhu ʿanhumā: Lā tatakallam fīmā lā yaʿnīka, wa-lā tumāri safīhan wa-lā ḥalīman, wa-udhkur ʾakhāka bi-mā tuḥibbu ʾan tudhkara bihi.

ʿAbd Allāh ibn ʿAbbās, may God be pleased with them both, said: “Do not speak about what is none of your concern. Do not argue with either a foolish person or a forbearing one. Speak of your brother as you would like to be spoken of.”

وَاعْمَلْ عَمَلَ رَجُلٍ يَعْلَمُ أَنَّهُ مُجَازًى بِالْإِحْسَانِ مَأْخُوذٌ بِالْإِجْرَامِ، وَأَدِمْ شُكْرَكَ، وَاقْصُرْ مِنْ أَمَلِكَ، وَزُرِ الْقُبُورَ بِهَمِّكَ، وَجُلْ فِي الْحَشْرِ بِقَلْبِكَ.

Wa-iʿmal ʿamala rajulin yaʿlamu ʾannahu mujāzan bi-al-ʾiḥsāni maʾkhūdhun bi-al-ʾijrāmi, wa-ʾadim shukraka, wa-uqṣur min ʾamalika, wa-zuri al-qubūra bi-hammika, wa-jul fī al-ḥashri bi-qalbika.

Act as someone who knows that he will be rewarded for doing good and called to account for wrongdoing. Keep giving thanks, curb your long hopes, visit the graves with your thoughts intent upon them, and let your heart roam through the gathering at the Resurrection.

Source page 75

وَقَالَ أَبُو ذَرٍّ رَضِيَ اللَّهُ عَنْهُ: اعْمَلْ كَأَنَّكَ تَرَى، وَعُدَّ نَفْسَكَ فِي الْمَوْتَى، وَاعْلَمْ أَنَّ الشَّرَّ لَا يُنْسَى وَالْخَيْرُ لَا يَفْنَى، وَاعْلَمْ أَنَّ قَلِيلًا يُغْنِيكَ خَيْرٌ مِنْ كَثِيرٍ يُلْهِيكَ. وَإِيَّاكَ وَدَعْوَةَ الْمَظْلُومِ.

Wa-qāla ʾAbū Dharrin raḍiya Allāhu ʿanhu: Iʿmal ka-ʾannaka tarā, wa-ʿudda nafsaka fī al-mawtā, wa-iʿlam ʾanna al-sharra lā yunsā wa-al-khayru lā yafnā, wa-iʿlam ʾanna qalīlan yughnīka khayrun min kathīrin yulhīka. Wa-ʾiyyāka wa-daʿwata al-maẓlūmi.

Abū Dharr, may God be pleased with him, said: “Act as though you see [God], and count yourself among the dead. Know that evil is not forgotten and good does not perish. Know that a little that meets your needs is better than much that distracts you. Beware of the supplication of someone who has been wronged.”

Source page 76

ثُمَّ رُمَّ جِهَازَكَ وَافْرُغْ مِنْ زَادِكَ، وَكُنْ وَصِيَّ نَفْسِكَ وَلَا تَجْعَلِ الرِّجَالَ أَوْصِيَاءَكَ، وَاعْقِلْ أَمْرَكَ وَتَيَقَّظْ مِنْ سِنَتِكَ فَإِنَّكَ مَسْؤُولٌ عَنْ عُمُرِكَ. قَالَ أَبُو أُمَامَةَ رَضِيَ اللَّهُ عَنْهُ: لَوْ عَقَلَ ابْنُ آدَمَ عَنْ رَبِّهِ كَانَ خَيْرًا لَهُ مِنْ جِهَادِهِ.

Thumma rumma jihāzaka wa-ufrugh min zādika, wa-kun waṣiyya nafsika wa-lā tajʿali al-rijāla ʾawṣiyāʾaka, wa-iʿqil ʾamraka wa-tayaqqaẓ min sinatika fa-ʾinnaka masʾūlun ʿan ʿumrika. Qāla ʾAbū ʾUmāmata raḍiya Allāhu ʿanhu: Law ʿaqala ibnu ʾĀdama ʿan rabbihi kāna khayran lahu min jihādihi.

Then put your equipment in order and finish preparing your provisions. Be your own executor; do not make other people your executors. Understand your situation and wake from your slumber, for you will be questioned about your lifetime. Abū Umāma, may God be pleased with him, said: “If the child of Adam understood what comes from his Lord, that would be better for him than his striving.”

Source pages 76–77

وَاعْلَمْ أَنَّ مَنْ جَعَلَ هَمَّهُ الْآخِرَةَ كَفَاهُ اللَّهُ أَمْرَ دُنْيَاهُ، كَمَا ذُكِرَ فِي الْحَدِيثِ الْمَرْوِيِّ: «تَفَرَّغُوا مِنْ هُمُومِ الدُّنْيَا مَا اسْتَطَعْتُمْ، فَإِنَّهُ مَنْ كَانَتِ الدُّنْيَا أَكْبَرَ هَمِّهِ أَفْشَى اللَّهُ عَلَيْهِ ضَيْعَتَهُ وَجَعَلَ فَقْرَهُ بَيْنَ عَيْنَيْهِ، وَمَنْ كَانَتِ الْآخِرَةُ أَكْبَرَ هَمِّهِ جَمَعَ اللَّهُ لَهُ أَمْرَهُ وَجَعَلَ غِنَاهُ فِي قَلْبِهِ. وَمَا أَقْبَلَ عَبْدٌ بِقَلْبِهِ إِلَى اللَّهِ عَزَّ وَجَلَّ إِلَّا جَعَلَ اللَّهُ قُلُوبَ الْمُؤْمِنِينَ تَنْقَادُ إِلَيْهِ بِالرَّحْمَةِ وَالْمَوَدَّةِ».

Wa-iʿlam ʾanna man jaʿala hammahu al-ʾākhirata kafāhu Allāhu ʾamra dunyāhu, ka-mā dhukira fī al-ḥadīthi al-marwiyyi: «Tafarraghū min humūmi al-dunyā mā istaṭaʿtum, fa-ʾinnahu man kānati al-dunyā ʾakbara hammihi ʾafshā Allāhu ʿalayhi ḍayʿatahu wa-jaʿala faqrahu bayna ʿaynayhi, wa-man kānati al-ʾākhiratu ʾakbara hammihi jamaʿa Allāhu lahu ʾamrahu wa-jaʿala ghināhu fī qalbihi. Wa-mā ʾaqbala ʿabdun bi-qalbihi ʾilā Allāhi ʿazza wa-jalla ʾillā jaʿala Allāhu qulūba al-muʾminīna tanqādu ʾilayhi bi-al-raḥmati wa-al-mawaddati».

Know that whoever makes the Hereafter his concern will have God take care of his worldly affairs, as stated in the transmitted report: “Free yourselves from the cares of this world as much as you can. Whoever makes this world his greatest concern, God multiplies his preoccupations and sets his poverty before his eyes. Whoever makes the Hereafter his greatest concern, God puts his affairs in order and places his wealth within his heart. Whenever a servant turns his heart toward God, mighty and majestic, God causes the hearts of the believers to turn toward him with mercy and affection.”

Source pages 77–79

وَاحْذَرْ يَا أَخِي الْمِرَاءَ فِي الْقُرْآنِ وَالْجِدَالَ فِي الدِّينِ وَالْكَلَامَ فِي التَّحْدِيدِ، وَكُنْ مِنَ الَّذِينَ قَالَ اللَّهُ عَزَّ وَجَلَّ فِيهِمْ: «وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا».

Wa-iḥdhar yā ʾakhī al-mirāʾa fī al-qurʾāni wa-al-jidāla fī al-dīni wa-al-kalāma fī al-taḥdīdi, wa-kun mina alladhīna qāla Allāhu ʿazza wa-jalla fīhim: “Wa-ʾidhā khāṭabahumu al-jāhilūna qālū salāman.”

My brother, beware of disputing about the Qurʾān, arguing about religion, and speaking of limits to God. Be among those of whom God, mighty and majestic, said: “When the ignorant address them, they say words of peace.”

Source pages 79–80

وَالْزَمِ الْأَدَبَ، وَفَارِقِ الْهَوَى وَالْغَضَبَ، وَاعْمَلْ فِي أَسْبَابِ التَّيَقُّظِ، وَاتَّخِذِ الرِّفْقَ حِزْبًا، وَالتَّأَنِّيَ صَاحِبًا، وَالسَّلَامَةَ كَهْفًا، وَالْفَرَاغَ غَنِيمَةً، وَالدُّنْيَا مَطِيَّةً، وَالْآخِرَةَ مَنْزِلًا.

Wa-ilzami al-ʾadaba, wa-fāriqi al-hawā wa-al-ghaḍaba, wa-iʿmal fī ʾasbābi al-tayaqquẓi, wa-ittakhidhi al-rifqa ḥizban, wa-al-taʾanniya ṣāḥiban, wa-al-salāmata kahfan, wa-al-farāgha ghanīmatan, wa-al-dunyā maṭiyyatan, wa-al-ʾākhirata manzilan.

Hold fast to good conduct, leave desire and anger behind, and work at the means of becoming watchful. Make gentleness your ally, deliberation your companion, safety your refuge, free time your prize, this world your mount, and the Hereafter your dwelling.

Source page 80

وَقَالَ الْحَسَنُ رَضِيَ اللَّهُ عَنْهُ: إِنَّ اللَّهَ تَعَالَى لَمْ يَجْعَلْ لِلْمُؤْمِنِ رَاحَةً دُونَ الْجَنَّةِ.

Wa-qāla al-Ḥasanu raḍiya Allāhu ʿanhu: ʾInna Allāha taʿālā lam yajʿal li-al-muʾmini rāḥatan dūna al-jannati.

Al-Ḥasan, may God be pleased with him, said: “God, exalted is He, has appointed no rest for the believer short of Paradise.”

Source pages 81–82

وَاحْذَرْ مَوَاطِنَ الْغَفْلَةِ وَمَخَاتِلَ الْعَدُوِّ وَطَرَبَاتِ الْهَوَى وَضَرَاوَةَ الشَّهْوَةِ وَأَمَانِيَّ النَّفْسِ، فَإِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «أَعْدَى أَعْدَائِكَ نَفْسُكَ الَّتِي بَيْنَ جَنْبَيْكَ». وَإِنَّمَا صَارَتْ أَعْدَى أَعْدَائِكَ لِطَاعَتِكَ لَهَا.

Wa-iḥdhar mawāṭina al-ghaflati wa-makhātila al-ʿaduwwi wa-ṭarabāti al-hawā wa-ḍarāwata al-shahwati wa-ʾamāniyya al-nafsi, fa-ʾinna rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama qāla: “ʾAʿdā ʾaʿdāʾika nafsuka allatī bayna janbayka.” Wa-ʾinnamā ṣārat ʾaʿdā ʾaʿdāʾika li-ṭāʿatika lahā.

Beware of occasions of heedlessness, the enemy’s stratagems, the excitements of desire, the ferocity of appetite, and the self’s wishful hopes. For the Messenger of God, may God bless him and grant him peace, said: “Your most hostile enemy is your own self, there between your two sides.” It has become your most hostile enemy only because you obey it.

Source page 82

وَكُلُّ أَمْرٍ لَاحَ لَكَ ضَوْؤُهُ بِمِنْهَاجِ الْحَقِّ فَاعْرُضْهُ عَلَى الْكِتَابِ وَالسُّنَّةِ وَالْآدَابِ الصَّالِحَةِ.

Wa-kullu ʾamrin lāḥa laka ḍawʾuhu bi-minhāji al-ḥaqqi fa-uʿruḍhu ʿalā al-kitābi wa-al-sunnati wa-al-ʾādābi al-ṣāliḥati.

Whatever matter shows you its light along the path of truth, test it against the Book, the Sunnah, and sound principles of conduct.

Source page 84

فَإِنْ خَفِيَ عَلَيْكَ أَمْرٌ فَخُذْ فِيهِ رَأْيَ مَنْ تَرْضَى دِينَهُ وَعَقْلَهُ.

Fa-ʾin khafiya ʿalayka ʾamrun fa-khudh fīhi raʾya man tarḍā dīnahu wa-ʿaqlahu.

If a matter remains unclear to you, seek the judgment of someone whose religion and understanding you trust.

وَاعْلَمْ أَنَّ عَلَى الْحَقِّ شَاهِدًا بِقَبُولِ النَّفْسِ لَهُ. أَلَا تَرَى لِقَوْلِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «اسْتَفْتِ قَلْبَكَ وَإِنْ أَفْتَاكَ الْمُفْتُونَ»؟

Wa-iʿlam ʾanna ʿalā al-ḥaqqi shāhidan bi-qabūli al-nafsi lahu. ʾA-lā tarā li-qawli rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “Istafti qalbaka wa-ʾin ʾaftāka al-muftūna”?

Know that the self’s acceptance bears witness to the truth. Do you not consider the saying of the Messenger of God, may God bless him and grant him peace: “Ask your heart for a judgment, even if those who give legal opinions have advised you”?

Source pages 86–88

وَقَيِّدِ الْجَوَارِحَ بِإِحْكَامِ الْعِلْمِ، وَرَاعِ هَمَّكَ بِمَعْرِفَةِ قُرْبِ اللَّهِ مِنْكَ، وَقُمْ بَيْنَ يَدَيْهِ مَقَامَ الْعَبْدِ الْمُسْتَجِيرِ تَجِدْهُ رَؤُوفًا رَحِيمًا. قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ اللَّهَ عَزَّ وَجَلَّ يُنْزِلُ الْعَبْدَ مِنْ نَفْسِهِ بِقَدْرِ مَنْزِلَتِهِ مِنْهُ». وَذَلِكَ عَلَى قَدْرِ الْخَشْيَةِ لِلَّهِ وَالْعِلْمِ بِهِ وَالْمَعْرِفَةِ لَهُ.

Wa-qayyidi al-jawāriḥa bi-ʾiḥkāmi al-ʿilmi, wa-rāʿi hammaka bi-maʿrifati qurbi Allāhi minka, wa-qum bayna yadayhi maqāma al-ʿabdi al-mustajīri tajidhu raʾūfan raḥīman. Qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “ʾInna Allāha ʿazza wa-jalla yunzilu al-ʿabda min nafsihi bi-qadri manzilatihi minhu.” Wa-dhālika ʿalā qadri al-khashyati li-llāhi wa-al-ʿilmi bihi wa-al-maʿrifati lahu.

Restrain your bodily faculties through firmly grounded knowledge, and watch over your concern through awareness of God’s nearness to you. Stand before Him as a servant seeking refuge, and you will find Him compassionate and merciful. The Messenger of God, may God bless him and grant him peace, said: “God, mighty and majestic, assigns the servant a place with Himself in proportion to the place He holds with that servant.” This is in proportion to reverent fear of God, knowledge of Him, and recognition of Him.

Source page 88

وَاعْلَمْ أَنَّهُ مَنْ آثَرَ اللَّهَ آثَرَهُ، وَمَنْ أَطَاعَهُ فَقَدْ أَحَبَّهُ، وَمَنْ تَرَكَ لَهُ شَيْئًا لَمْ يُعَذِّبْهُ بِهِ، كَمَا قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «دَعْ مَا يَرِيبُكَ إِلَى مَا لَا يَرِيبُكَ». فَإِنَّكَ لَنْ تَجِدَ فَقْدَ شَيْءٍ تَرَكْتَهُ لِلَّهِ.

Wa-iʿlam ʾannahu man ʾāthara Allāha ʾātharahu, wa-man ʾaṭāʿahu fa-qad ʾaḥabbahu, wa-man taraka lahu shayʾan lam yuʿadhdhibhu bihi, ka-mā qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “Daʿ mā yarībuka ʾilā mā lā yarībuka.” Fa-ʾinnaka lan tajida faqda shayʾin taraktahu li-llāhi.

Know that whoever gives God preference, God gives him preference; whoever obeys Him has loved Him; and whoever leaves something for His sake, He will not punish him for it. As the Messenger of God, may God bless him and grant him peace, said: “Leave what makes you doubtful for what does not make you doubtful.” You will not feel the loss of anything you have left for God.

Source page 89

وَاحْمِ الْقَلْبَ عَنْ سُوءِ الظَّنِّ بِحُسْنِ التَّأْوِيلِ، وَادْفَعِ الْحَسَدَ بِقِصَرِ الْأَمَلِ، وَانْفِ الْكِبْرَ بِاسْتِبْطَانِ الْعِزِّ، وَاتْرُكْ كُلَّ فِعْلٍ يَضْطَرُّكَ إِلَى اعْتِذَارٍ، وَجَانِبْ كُلَّ حَالٍ يَرْمِيكَ فِي التَّكَلُّفِ، وَصُنْ دِينَكَ بِالِاقْتِدَاءِ، وَاحْفَظْ أَمَانَتَكَ بِطَلَبِ الْعِلْمِ، وَحَصِّنْ عَقْلَكَ بِآدَابِ أَهْلِ الْحِلْمِ.

Wa-iḥmi al-qalba ʿan sūʾi al-ẓanni bi-ḥusni al-taʾwīli, wa-idfaʿi al-ḥasada bi-qiṣari al-ʾamali, wa-infi al-kibra bi-istibṭāni al-ʿizzi, wa-utruk kulla fiʿlin yaḍṭarruka ʾilā iʿtidhārin, wa-jānib kulla ḥālin yarmīka fī al-takallufi, wa-ṣun dīnaka bi-al-iqtidāʾi, wa-iḥfaẓ ʾamānataka bi-ṭalabi al-ʿilmi, wa-ḥaṣṣin ʿaqlaka bi-ʾādābi ʾahli al-ḥilmi.

Protect your heart from suspicion by interpreting others’ actions charitably. Repel envy by keeping your hopes short, and banish arrogance by making dignity an inward possession. Leave every deed that would force you to apologize; avoid every condition that throws you into affectation. Preserve your religion by following worthy examples, safeguard your trustworthiness by seeking knowledge, and fortify your understanding with the manners of the forbearing.

Source page 90

وَاسْتَعِدَّ الصَّبْرَ لِكُلِّ مَوْطِنٍ، وَالْزَمِ الْخَلْوَةَ بِالذِّكْرِ، وَاصْحَبِ النِّعَمَ بِالشُّكْرِ.

Wa-istaʿidda al-ṣabra li-kulli mawṭinin, wa-ilzami al-khalwata bi-al-dhikri, wa-iṣḥabi al-niʿama bi-al-shukri.

Keep patience ready for every situation, hold to solitude accompanied by remembrance, and meet blessings with gratitude.

وَاسْتَعِنْ بِاللَّهِ فِي كُلِّ أَمْرٍ، وَاسْتَخِرِ اللَّهَ فِي كُلِّ حَالٍ، وَمَا أَرَادَكَ اللَّهُ لَهُ فَاتْرُكِ الِاعْتِرَاضَ فِيهِ، وَكُلُّ عَمَلٍ تُحِبُّ أَنْ تَلْقَى اللَّهَ بِهِ فَأَلْزِمْهُ نَفْسَكَ، وَكُلُّ أَمْرٍ تَكْرَهُهُ لِغَيْرِكَ فَاعْتَزِلْهُ مِنْ أَخْلَاقِكَ، وَكُلُّ صَاحِبٍ لَا تَزْدَادُ بِهِ خَيْرًا فِي كُلِّ يَوْمٍ فَانْبِذْ عَنْكَ صُحْبَتَهُ، وَخُذْ بِحَظِّكَ مِنَ الْعَفْوِ وَالتَّجَاوُزِ.

Wa-istaʿin bi-Allāhi fī kulli ʾamrin, wa-istakhiri Allāha fī kulli ḥālin, wa-mā ʾarādaka Allāhu lahu fa-utruki al-iʿtirāḍa fīhi, wa-kullu ʿamalin tuḥibbu ʾan talqā Allāha bihi fa-ʾalzimhu nafsaka, wa-kullu ʾamrin takrahuhu li-ghayrika fa-iʿtazilhu min ʾakhlāqika, wa-kullu ṣāḥibin lā tazdādu bihi khayran fī kulli yawmin fa-inbidh ʿanka ṣuḥbatahu, wa-khudh bi-ḥaẓẓika mina al-ʿafwi wa-al-tajāwuzi.

Seek God’s help in every matter, and ask Him to choose what is best in every situation. Whatever God intends you for, give up objecting to it. Every deed with which you would like to meet God, require of yourself. Whatever you dislike for someone else, remove from your own character. Any companion through whom you do not grow in goodness each day, put that companionship aside. Take your share of pardoning and overlooking faults.

Source page 91

وَاعْلَمْ أَنَّ الْمُؤْمِنَ يَخْتَبِرُ صِدْقَهُ فِي كُلِّ حَالٍ، مُطَّلَبٌ نَفْسُهُ بِالْبَلْوَى، رَقِيبٌ لِلَّهِ عَلَى نَفْسِهِ. فَاثْبُتْ عَلَى مَحَجَّةِ الْحَقِّ فَإِنَّكَ مُرَادُ الْعَوْنِ.

Wa-iʿlam ʾanna al-muʾmina yakhtabiru ṣidqahu fī kulli ḥālin, muṭṭalabun nafsuhu bi-al-balwā, raqībun li-llāhi ʿalā nafsihi. Fa-uthbut ʿalā maḥajjati al-ḥaqqi fa-ʾinnaka murādu al-ʿawni.

Know that the believer tests his sincerity in every situation; his self is sought out by trial, and for God’s sake he keeps watch over himself. Remain steadfast on the clear path of truth, for you are intended to receive help.

Source page 93

وَاصْدُقْ فِي الطَّلَبِ تَرِثْ عِلْمَ الْبَصَائِرِ، وَتَبْدُ لَكَ عُيُونُ الْمَعَارِفِ، وَتَمَيَّزْ بِنَفْسِكَ عِلْمَ مَا يَرِدُ عَلَيْكَ بِخَالِصِ التَّوْفِيقِ، فَإِنَّمَا السَّبْقُ لِمَنْ عَمِلَ، وَالْخَشْيَةُ لِمَنْ عَلِمَ، وَالتَّوَكُّلُ لِمَنْ وَثِقَ، وَالْخَوْفُ لِمَنْ أَيْقَنَ، وَالْمَزِيدُ لِمَنْ شَكَرَ.

Wa-uṣduq fī al-ṭalabi tarith ʿilma al-baṣāʾiri, wa-tabdu laka ʿuyūnu al-maʿārifi, wa-tamayyaz bi-nafsika ʿilma mā yaridu ʿalayka bi-khāliṣi al-tawfīqi, fa-ʾinnamā al-sabqu li-man ʿamila, wa-al-khashyatu li-man ʿalima, wa-al-tawakkulu li-man wathiqa, wa-al-khawfu li-man ʾayqana, wa-al-mazīdu li-man shakara.

Be sincere in your seeking: you will inherit the knowledge of inward insights, the wellsprings of understanding will appear to you, and through unalloyed divine enabling discern for yourself the knowledge of what comes to you. Precedence belongs only to those who act, reverent fear to those who know, reliance to those who trust, fear to those who are certain, and increase to those who give thanks.

Source pages 93–94

وَاعْلَمْ أَنَّ مَا يَصِلُ الْعَبْدُ إِلَيْهِ مِنَ الْفَهْمِ بِقَدْرِ تَقْدِيمِ عَقْلِهِ، وَمَوْجُودِ عِلْمِهِ بِتَقْوَاهُ لِلَّهِ وَطَاعَتِهِ. فَمَنْ وَهَبَ اللَّهُ لَهُ الْعَقْلَ وَأَحْيَاهُ بِالْعِلْمِ بَعْدَ الْإِيمَانِ وَبَصَّرَهُ بِالْيَقِينِ عُيُوبَ نَفْسِهِ فَقَدْ نُظِمَتْ لَهُ خِصَالُ الْبِرِّ. فَاطْلُبِ الْبِرَّ فِي التَّقْوَى، وَخُذِ الْعِلْمَ مِنْ أَهْلِ الْخَشْيَةِ.

Wa-iʿlam ʾanna mā yaṣilu al-ʿabdu ʾilayhi mina al-fahmi bi-qadri taqdīmi ʿaqlihi, wa-mawjūdi ʿilmihi bi-taqwāhu li-llāhi wa-ṭāʿatihi. Fa-man wahaba Allāhu lahu al-ʿaqla wa-ʾaḥyāhu bi-al-ʿilmi baʿda al-ʾīmāni wa-baṣṣarahu bi-al-yaqīni ʿuyūba nafsihi fa-qad nuẓimat lahu khiṣālu al-birri. Fa-uṭlubi al-birra fī al-taqwā, wa-khudhi al-ʿilma min ʾahli al-khashyati.

Know that the understanding a servant reaches is proportionate to the precedence he gives his reason and to the knowledge he possesses through his reverence for God and obedience to Him. Whoever God has endowed with reason, brought to life through knowledge after faith, and enabled through certainty to see his own faults, has had the qualities of righteousness gathered together for him. Seek righteousness in reverence for God, and take knowledge from those who fear Him reverently.

Source page 96

وَاسْتَجْلِبِ الصِّدْقَ بِمَبَاحِثِ الصِّدْقِ فِي مَوَاطِنِ التَّفَكُّرِ. قَالَ اللَّهُ عَزَّ وَجَلَّ: «وَكَذَلِكَ نُرِي إِبْرَاهِيمَ مَلَكُوتَ السَّمَاوَاتِ وَالْأَرْضِ وَلِيَكُونَ مِنَ الْمُوقِنِينَ». وَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «تَعَلَّمُوا الْيَقِينَ فَإِنِّي أَتَعَلَّمُهُ».

Wa-istajlibi al-ṣidqa bi-mabāḥithi al-ṣidqi fī mawāṭini al-tafakkuri. Qāla Allāhu ʿazza wa-jalla: “Wa-ka-dhālika nurī ʾIbrāhīma malakūta al-samāwāti wa-al-ʾarḍi wa-li-yakūna mina al-mūqinīna.” Wa-qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “Taʿallamū al-yaqīna fa-ʾinnī ʾataʿallamuhu.”

Cultivate sincerity by exploring sincerity in occasions for reflection. God, mighty and majestic, said: “Thus We show Abraham the dominion of the heavens and the earth, so that he may be among those who are certain.” The Messenger of God, may God bless him and grant him peace, said: “Learn certainty, for I am learning it.”

Source page 97

وَاعْلَمْ أَنَّ كُلَّ عَقْلٍ لَا يَصْحَبُهُ ثَلَاثَةُ أَشْيَاءَ فَهُوَ عَقْلٌ مَكَّارٌ: إِيثَارُ الطَّاعَةِ عَلَى الْمَعْصِيَةِ، وَإِيثَارُ الْعِلْمِ عَلَى الْجَهْلِ، وَإِيثَارُ الدِّينِ عَلَى الدُّنْيَا. وَكُلُّ عِلْمٍ لَا يَصْحَبُهُ ثَلَاثَةُ أَشْيَاءَ فَهُوَ مَزِيدٌ فِي الْحُجَّةِ: كَفُّ الْأَذَى بِقَطْعِ الرَّغْبَةِ، وَوُجُودُ الْعَمَلِ بِالْخَشْيَةِ، وَبَذْلُ الْإِنْصَافِ بِالتَّبَاذُلِ وَالرَّحْمَةِ.

Wa-iʿlam ʾanna kulla ʿaqlin lā yaṣḥabuhu thalāthatu ʾashyāʾa fa-huwa ʿaqlun makkārun: ʾīthāru al-ṭāʿati ʿalā al-maʿṣiyati, wa-ʾīthāru al-ʿilmi ʿalā al-jahli, wa-ʾīthāru al-dīni ʿalā al-dunyā. Wa-kullu ʿilmin lā yaṣḥabuhu thalāthatu ʾashyāʾa fa-huwa mazīdun fī al-ḥujjati: kaffu al-ʾadhā bi-qaṭʿi al-raghbati, wa-wujūdu al-ʿamali bi-al-khashyati, wa-badhlu al-ʾinṣāfi bi-al-tabādhuli wa-al-raḥmati.

Know that any reason unaccompanied by three things is a deceitful reason: preferring obedience to disobedience, knowledge to ignorance, and religion to this world. Any knowledge unaccompanied by three things only adds to the evidence against its possessor: withholding harm by cutting off covetous desire, bringing action into being through reverent fear, and offering fairness through mutual generosity and mercy.

Source pages 97–99

وَاعْلَمْ أَنَّهُ مَا تَزَيَّنَ أَحَدٌ بِزِينَةٍ كَالْعَقْلِ، وَلَا لَبِسَ ثَوْبًا أَجْمَلَ مِنَ الْعِلْمِ، لِأَنَّهُ مَا عُرِفَ اللَّهُ إِلَّا بِالْعَقْلِ، وَلَا أُطِيعَ إِلَّا بِالْعِلْمِ.

Wa-iʿlam ʾannahu mā tazayyana ʾaḥadun bi-zīnatin ka-al-ʿaqli, wa-lā labisa thawban ʾajmala mina al-ʿilmi, li-ʾannahu mā ʿurifa Allāhu ʾillā bi-al-ʿaqli, wa-lā ʾuṭīʿa ʾillā bi-al-ʿilmi.

Know that no one has adorned himself with an ornament like reason, or worn a garment more beautiful than knowledge. For God is known only through reason, and obeyed only through knowledge.

Source pages 99–100

وَاعْلَمْ أَنَّ أَهْلَ الْمَعْرِفَةِ بِاللَّهِ بَنَوْا أُصُولَ الْأَحْوَالِ عَلَى شَاهِدِ الْعِلْمِ وَتَفَقَّهُوا فِي الْفُرُوعِ. أَلَا تَرَى لِقَوْلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ عَمِلَ بِمَا عَلِمَ وَرَّثَهُ اللَّهُ عِلْمَ مَا لَمْ يَعْلَمْ»؟ وَعَلَامَةُ ذَلِكَ هُوَ تَزَايُدُ الْعِلْمِ بِالْإِشْفَاقِ، وَمَزِيدُ الْعِلْمِ بِالِاقْتِدَارِ، فَكُلَّمَا ازْدَادَ عِلْمًا ازْدَادَ خَوْفًا، وَكُلَّمَا ازْدَادَ عَمَلًا ازْدَادَ تَوَاضُعًا.

Wa-iʿlam ʾanna ʾahla al-maʿrifati bi-Allāhi banaw ʾuṣūla al-ʾaḥwāli ʿalā shāhidi al-ʿilmi wa-tafaqqahū fī al-furūʿi. ʾA-lā tarā li-qawli al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: “Man ʿamila bi-mā ʿalima warrathahu Allāhu ʿilma mā lam yaʿlam”? Wa-ʿalāmatu dhālika huwa tazāyudu al-ʿilmi bi-al-ʾishfāqi, wa-mazīdu al-ʿilmi bi-al-iqtidāri, fa-kullamā izdāda ʿilman izdāda khawfan, wa-kullamā izdāda ʿamalan izdāda tawāḍuʿan.

Know that those who know God built the foundations of their spiritual states upon the testimony of knowledge and developed a discerning understanding of its branches. Do you not consider the saying of the Prophet, may God bless him and grant him peace: “Whoever acts upon what he knows, God bequeaths him knowledge of what he did not know”? The sign of this is the growth of knowledge with apprehensive concern, and further knowledge with increasing capacity: the more a person grows in knowledge, the more he grows in fear; and the more he grows in action, the more he grows in humility.

Source pages 100–101

وَالْأَصْلُ الَّذِي بَنَوْا بِهِ فِي طَرِيقِهِمْ: الْتِزَامُ الْأَمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ الْمُنْكَرِ بِالصِّدْقِ، وَتَقْدِيمُ الْعِلْمِ عَلَى حُظُوظِ النُّفُوسِ، وَالِاسْتِغْنَاءُ بِاللَّهِ عَنْ جَمِيعِ خَلْقِهِ.

Wa-al-ʾaṣlu alladhī banaw bihi fī ṭarīqihim: iltizāmu al-ʾamri bi-al-maʿrūfi wa-al-nahyi ʿani al-munkari bi-al-ṣidqi, wa-taqdīmu al-ʿilmi ʿalā ḥuẓūẓi al-nufūsi, wa-al-istighnāʾu bi-Allāhi ʿan jamīʿi khalqihi.

The foundation upon which they built their path is sincere commitment to enjoining what is right and forbidding what is wrong, giving knowledge precedence over the self’s appetites, and finding in God sufficiency beyond need of any of His creatures.

Source pages 101–102

فَاطْلُبْ آثَارَ مَنْ زَادَهُ الْعِلْمُ خَشْيَةً وَالْعَمَلُ بَصِيرَةً وَالْعَقْلُ مَعْرِفَةً، فَإِنْ حَجَبَكَ عَنْ مِنْهَاجِهِمْ فَقْدُ الْأَدَبِ فَارْجِعْ بِالذَّمِّ عَلَى نَفْسِكَ، وَلَنْ يَخْفَى عَلَى أَهْلِ الْعِلْمِ صِفَةُ الْمُخْلِصِينَ.

Fa-uṭlub ʾāthāra man zādahu al-ʿilmu khashyatan wa-al-ʿamalu baṣīratan wa-al-ʿaqlu maʿrifatan, fa-ʾin ḥajabaka ʿan minhājihim faqdu al-ʾadabi fa-irjiʿ bi-al-dhammi ʿalā nafsika, wa-lan yakhfā ʿalā ʾahli al-ʿilmi ṣifatu al-mukhliṣīna.

Seek the traces of those whose knowledge has increased their reverent fear, whose action has increased their insight, and whose reason has increased their recognition. If lack of good conduct keeps you from their path, direct the blame back upon yourself. The character of the sincere will not be hidden from those who possess knowledge.

Source page 102

وَاعْلَمْ أَنَّ فِي كُلِّ فِكْرَةٍ أَدَبًا، وَفِي كُلِّ إِشَارَةٍ عِلْمًا، وَإِنَّمَا يُمَيِّزُ ذَلِكَ مَنْ فَهِمَ عَنِ اللَّهِ عَزَّ وَجَلَّ مُرَادَهُ، وَجَنَى فَوَائِدَ الْيَقِينِ مِنْ خِطَابِهِ.

Wa-iʿlam ʾanna fī kulli fikratin ʾadaban, wa-fī kulli ʾishāratin ʿilman, wa-ʾinnamā yumayyizu dhālika man fahima ʿani Allāhi ʿazza wa-jalla murādahu, wa-janā fawāʾida al-yaqīni min khiṭābihi.

Know that every reflection contains a lesson in conduct, and every indication contains knowledge. Only someone who understands what God, mighty and majestic, intends and gathers the benefits of certainty from His address can discern this.

وَعَلَامَةُ ذَلِكَ فِي الصَّادِقِ: إِذَا نَظَرَ اعْتَبَرَ، وَإِذَا صَمَتَ تَفَكَّرَ، وَإِذَا تَكَلَّمَ ذَكَرَ، وَإِذَا مُنِعَ صَبَرَ، وَإِذَا أُعْطِيَ شَكَرَ، وَإِذَا ابْتُلِيَ اسْتَرْجَعَ، وَإِذَا جُهِلَ عَلَيْهِ حَلُمَ، وَإِذَا عَلِمَ تَوَاضَعَ، وَإِذَا عَلَّمَ رَفَقَ، وَإِذَا سُئِلَ بَذَلَ.

Wa-ʿalāmatu dhālika fī al-ṣādiqi: ʾidhā naẓara iʿtabara, wa-ʾidhā ṣamata tafakkara, wa-ʾidhā takallama dhakara, wa-ʾidhā muniʿa ṣabara, wa-ʾidhā ʾuʿṭiya shakara, wa-ʾidhā ibtuliya istarjaʿa, wa-ʾidhā juhila ʿalayhi ḥaluma, wa-ʾidhā ʿalima tawāḍaʿa, wa-ʾidhā ʿallama rafaqa, wa-ʾidhā suʾila badhala.

The sign of this in a truthful person is that when he looks, he takes a lesson; when he is silent, he reflects; when he speaks, he remembers God; when something is withheld, he is patient; when something is given, he is grateful; when he is tried, he affirms his return to God; when someone treats him foolishly, he is forbearing; when he knows, he is humble; when he teaches, he is gentle; and when he is asked, he gives.

Source pages 102–103

شِفَاءٌ لِلْقَاصِدِ، وَعَوْنٌ لِلْمُسْتَرْشِدِ، حَلِيفُ صِدْقٍ، وَكَهْفُ بِرٍّ، قَرِيبُ الرِّضَا فِي حَقِّ نَفْسِهِ، بَعِيدُ الْهِمَّةِ فِي حَقِّ اللَّهِ تَعَالَى.

Shifāʾun li-al-qāṣidi, wa-ʿawnun li-al-mustarshidi, ḥalīfu ṣidqin, wa-kahfu birrin, qarību al-riḍā fī ḥaqqi nafsihi, baʿīdu al-himmati fī ḥaqqi Allāhi taʿālā.

He is a healing for the seeker, a help to anyone seeking guidance, an ally in truthfulness, and a refuge of goodness. He is easily satisfied where his own rights are concerned, but his aspirations are far-reaching where the rights of God Most High are concerned.

Source page 103

نِيَّتُهُ أَفْضَلُ مِنْ عَمَلِهِ، وَعَمَلُهُ أَبْلَغُ مِنْ قَوْلِهِ، مَوْطِنُهُ الْحَقُّ، وَمَعْقِلُهُ الْحَيَاءُ، وَمَعْلُومُهُ الْوَرَعُ، وَشَاهِدُهُ الثِّقَةُ، لَهُ بَصَائِرُ مِنَ النُّورِ يُبْصِرُ بِهَا، وَحَقَائِقُ مِنَ الْعِلْمِ يَنْطِقُ مِنْهَا، وَدَلَائِلُ مِنَ الْيَقِينِ يُعَبِّرُ عَنْهَا.

Niyyatuhu ʾafḍalu min ʿamalihi, wa-ʿamaluhu ʾablaghu min qawlihi, mawṭinuhu al-ḥaqqu, wa-maʿqiluhu al-ḥayāʾu, wa-maʿlūmuhu al-waraʿu, wa-shāhiduhu al-thiqatu, lahu baṣāʾiru mina al-nūri yubṣiru bi-hā, wa-ḥaqāʾiqu mina al-ʿilmi yanṭiqu min-hā, wa-dalāʾilu mina al-yaqīni yuʿabbiru ʿan-hā.

His intention is better than his action, and his action speaks more powerfully than his words. Truth is his home, modesty his stronghold, scrupulousness his allotted provision, and trust his witness. He has insights of light by which he sees, realities of knowledge from which he speaks, and indications of certainty to which he gives expression.

Source pages 104–105

وَإِنَّمَا يُوَاصَلُ بِذَلِكَ مَنْ جَاهَدَ لِلَّهِ تَعَالَى نَفْسَهُ، وَاسْتَقَامَتْ لِطَاعَتِهِ نِيَّتُهُ، وَخَشِيَ اللَّهَ فِي سِرِّهِ وَعَلَانِيَتِهِ، وَقَصَرَ الْأَمَلَ، وَشَمَّرَ مِئْزَرَ الْحَذَرِ، وَأَقْلَعَ بِرِيحِ النَّجَاةِ فِي بَحْرِ الِابْتِهَالِ، فَأَوْقَاتُهُ غَنِيمَةٌ، وَأَحْوَالُهُ سَلِيمَةٌ، لَمْ يَغْتَرَّ بِزُخْرُفِ دَارِ الْغُرُورِ، وَلَمْ يَلْهُ بِبَرِيقِ سَرَابِ نَسِيمِهَا عَنْ أَهْوَالِ يَوْمِ النُّشُورِ.

Wa-ʾinnamā yuwāṣalu bi-dhālika man jāhada li-llāhi taʿālā nafsahu, wa-istaqāmat li-ṭāʿatihi niyyatuhu, wa-khashiya Allāha fī sirrihi wa-ʿalāniyatihi, wa-qaṣara al-ʾamala, wa-shammara miʾzara al-ḥadhari, wa-ʾaqlaʿa bi-rīḥi al-najāti fī baḥri al-ibtihāli, fa-ʾawqātuhu ghanīmatun, wa-ʾaḥwāluhu salīmatun, lam yaghtarra bi-zukhrufi dāri al-ghurūri, wa-lam yalhu bi-barīqi sarābi nasīmihā ʿan ʾahwāli yawmi al-nushūri.

Only someone who has struggled against his own self for God Most High is favored with all this: his intention is steadfast in obedience to Him; he fears God in private and in public; he shortens his hopes, girds himself with caution, and sets sail with the wind of deliverance on the sea of fervent supplication. His moments are a gain, and his states are sound. He is not deceived by the glitter of the abode of delusion, nor distracted by the gleam of its breeze’s mirage from the terrors of the Day of Resurrection.

Source page 105

وَاعْلَمْ أَنَّ الْعَاقِلَ لَمَّا صَحَّ عِلْمُهُ وَثَبَتَ يَقِينُهُ، عَلِمَ أَنْ لَا يُنْجِيهِ مِنْ رَبِّهِ إِلَّا الصِّدْقُ، فَسَعَى فِي طَلَبِهِ، وَبَحَثَ عَنْ أَخْلَاقِ أَهْلِهِ، رَغْبَةً فِي أَنْ يَحْيَى قَبْلَ مَمَاتِهِ، لِيَسْتَعِدَّ لِدَارِ الْخُلُودِ بَعْدَ وَفَاتِهِ، فَبَاعَ نَفْسَهُ وَمَالَهُ مِنْ رَبِّهِ حَيْثُ سَمِعَهُ يَقُولُ: ﴿إِنَّ اللَّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ﴾.

Wa-iʿlam ʾanna al-ʿāqila lammā ṣaḥḥa ʿilmuhu wa-thabata yaqīnuhu, ʿalima ʾan lā yunjīhi min rabbihi ʾillā al-ṣidqu, fa-saʿā fī ṭalabihi, wa-baḥatha ʿan ʾakhlāqi ʾahlihi, raghbatan fī ʾan yaḥyā qabla mamātihi, li-yastaʿidda li-dāri al-khulūdi baʿda wafātihi, fa-bāʿa nafsahu wa-mālahu min rabbihi ḥaythu samiʿahu yaqūlu: “ʾInna Allāha ishtarā mina al-muʾminīna ʾanfusahum wa-ʾamwālahum bi-ʾanna lahumu al-jannata.”

Know that when an intelligent person’s knowledge becomes sound and his certainty firm, he knows that nothing but truthfulness can save him from his Lord. He therefore strives to attain it and investigates the character of its people, desiring to live before his death so that he may prepare for the abode of immortality after his passing. He sells his life and wealth to his Lord when he hears Him say: “God has purchased the believers’ lives and wealth in exchange for the Garden being theirs.”

فَعَلِمَ بَعْدَ الْجَهْلِ، وَاسْتَغْنَى بَعْدَ الْفَقْرِ، وَأَنِسَ بَعْدَ الْوَحْشَةِ، وَقَرُبَ بَعْدَ الْبُعْدِ، وَاسْتَرَاحَ بَعْدَ التَّعَبِ، فَائْتَلَفَ أَمْرُهُ، وَاجْتَمَعَ هَمُّهُ.

Fa-ʿalima baʿda al-jahli, wa-istaghnā baʿda al-faqri, wa-ʾanisa baʿda al-waḥshati, wa-qaruba baʿda al-buʿdi, wa-istarāḥa baʿda al-taʿabi, fa-iʾtalafa ʾamruhu, wa-ijtamaʿa hammuhu.

He comes to know after ignorance, becomes self-sufficient after poverty, finds intimacy after estrangement, draws near after remoteness, and rests after weariness. His affairs become harmonious, and his concern becomes undivided.

Source pages 105–106

فَشِعَارُهُ الثِّقَةُ، وَحَالُهُ الْمُرَاقَبَةُ، أَلَا تَرَى لِقَوْلِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «اعْبُدِ اللَّهَ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ»؟ يَحْسَبُهُ الْجَاهِلُ صَمِيتًا عَيِيًّا وَحِكْمَتُهُ أَصْمَتَتْهُ، وَيَحْسَبُهُ الْأَحْمَقُ مِهْذَارًا وَالنَّصِيحَةُ لِلَّهِ أَنْطَقَتْهُ، وَيَحْسَبُهُ غَنِيًّا وَالتَّعَفُّفُ أَغْنَاهُ، وَيَحْسَبُهُ فَقِيرًا وَالتَّوَاضُعُ أَدْنَاهُ.

Fa-shiʿāruhu al-thiqatu, wa-ḥāluhu al-murāqabatu, ʾa-lā tarā li-qawli rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “Uʿbudi Allāha ka-ʾannaka tarāhu, fa-ʾin lam takun tarāhu fa-ʾinnahu yarāka”? Yaḥsabuhu al-jāhilu ṣamītan ʿayiyyan wa-ḥikmatuhu ʾaṣmatathu, wa-yaḥsabuhu al-ʾaḥmaqu mihdhāran wa-al-naṣīḥatu li-llāhi ʾanṭaqathu, wa-yaḥsabuhu ghaniyyan wa-al-taʿaffufu ʾaghnāhu, wa-yaḥsabuhu faqīran wa-al-tawāḍuʿu ʾadnāhu.

Trust is his innermost garment, and watchfulness is his state. Do you not consider the words of God’s Messenger, may God bless him and grant him peace: “Worship God as though you see Him, for if you do not see Him, He sees you”? An ignorant person thinks him silent and inarticulate, although it is his wisdom that has silenced him. A fool thinks him a chatterer, although sincere devotion to God has made him speak. He thinks him rich, although it is his refusal to beg that has enriched him; and he thinks him poor, although it is humility that has brought him low.

Source page 106

لَا يَتَعَرَّضُ لِمَا لَا يَعْنِيهِ، وَلَا يَتَكَلَّفُ فَوْقَ مَا يَكْفِيهِ، وَلَا يَأْخُذُ مَا لَيْسَ بِمُحْتَاجٍ إِلَيْهِ، وَلَا يَدَعُ مَا وُكِّلَ بِحِفْظِهِ، النَّاسُ مِنْهُ فِي رَاحَةٍ وَهُوَ مِنْ نَفْسِهِ فِي تَعَبٍ، قَدْ أَمَاتَ بِالْوَرَعِ حِرْصَهُ، وَحَسَمَ بِالتُّقَى طَمَعَهُ، وَأَفْنَى بِنُورِ الْعِلْمِ شَهَوَاتِهِ.

Lā yataʿarraḍu li-mā lā yaʿnīhi, wa-lā yatakallafu fawqa mā yakfīhi, wa-lā yaʾkhudhu mā laysa bi-muḥtājin ʾilayhi, wa-lā yadaʿu mā wukkila bi-ḥifẓihi, al-nāsu minhu fī rāḥatin wa-huwa min nafsihi fī taʿabin, qad ʾamāta bi-al-waraʿi ḥirṣahu, wa-ḥasama bi-al-tuqā ṭamaʿahu, wa-ʾafnā bi-nūri al-ʿilmi shahawātihi.

He does not involve himself in what does not concern him, burden himself with more than suffices him, take what he does not need, or neglect what he has been entrusted to preserve. People are at ease with him, while he struggles with his own self. Through scrupulousness he has put his greed to death; through God-consciousness he has cut off his covetousness; and through the light of knowledge he has extinguished his cravings.

Source pages 107–108

فَهَكَذَا فَكُنْ، وَلِمِثْلِ هَؤُلَاءِ فَاصْحَبْ، وَلِآثَارِهِمْ فَاتَّبِعْ، وَبِأَخْلَاقِهِمْ فَتَأَدَّبْ، فَهَؤُلَاءِ الْكَنْزُ الْمَأْمُونُ، بَائِعُهُمْ بِالدُّنْيَا مَغْبُونٌ، وَهُمُ الْعُدَّةُ فِي الْبَلَاءِ، وَالثِّقَاتُ مِنَ الْأَخِلَّاءِ، إِنِ افْتَقَرْتَ أَغْنَوْكَ، وَإِنْ دَعَوُا الرَّبَّ لَمْ يَنْسَوْكَ، ﴿أُولَئِكَ حِزْبُ اللَّهِ أَلَا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ﴾.

Fa-hakadhā fa-kun, wa-li-mithli hāʾulāʾi fa-iṣḥab, wa-li-ʾāthārihim fa-ittabiʿ, wa-bi-ʾakhlāqihim fa-taʾaddab, fa-hāʾulāʾi al-kanzu al-maʾmūnu, bāʾiʿuhum bi-al-dunyā maghbūnun, wa-humu al-ʿuddatu fī al-balāʾi, wa-al-thiqātu mina al-ʾakhillāʾi, ʾini iftaqarta ʾaghnawka, wa-ʾin daʿawu al-rabba lam yansawka, “ʾUlāʾika ḥizbu Allāhi ʾa-lā ʾinna ḥizba Allāhi humu al-mufliḥūna.”

Be like this, then. Keep company with people such as these, follow in their footsteps, and train yourself in their character. They are a treasure that can be trusted; anyone who sells their company for this world has made a losing bargain. They are your resource in adversity and the trustworthy among friends. If you become poor, they enrich you; when they call upon the Lord, they do not forget you. “These are God’s party. Truly, God’s party are the successful.”

Source pages 108–109

وَاعْلَمْ، وَسَّعَ اللَّهُ بِالْفَهْمِ قَلْبَكَ، وَأَنَارَ بِالْعِلْمِ صَدْرَكَ، وَجَمَعَ بِالْيَقِينِ هَمَّكَ، أَنِّي وَجَدْتُ كُلَّ بَلَاءٍ دَاخِلٍ عَلَى الْقَلْبِ ضَرُورَةً مِنْ نَتَائِجِ الْفُضُولِ، وَأَصْلُ ذَلِكَ الدُّخُولُ فِي الدُّنْيَا بِالْجَهْلِ، وَنِسْيَانُ الْمَعَادِ بَعْدَ الْعِلْمِ، وَالنَّجَاةُ مِنْ ذَلِكَ تَرْكُ كُلِّ مَجْهُولٍ فِي الْوَرَعِ، وَأَخْذُ كُلِّ مَعْلُومٍ فِي الْيَقِينِ.

Wa-iʿlam, wassaʿa Allāhu bi-al-fahmi qalbaka, wa-ʾanāra bi-al-ʿilmi ṣadraka, wa-jamaʿa bi-al-yaqīni hammaka, ʾannī wajadtu kulla balāʾin dākhilin ʿalā al-qalbi ḍarūratan min natāʾiji al-fuḍūli, wa-ʾaṣlu dhālika al-dukhūlu fī al-dunyā bi-al-jahli, wa-nisyānu al-maʿādi baʿda al-ʿilmi, wa-al-najātu min dhālika tarku kulli majhūlin fī al-waraʿi, wa-ʾakhdhu kulli maʿlūmin fī al-yaqīni.

Know, may God expand your heart through understanding, illuminate your breast through knowledge, and unite your concern through certainty, that I have found every affliction entering the heart to be, without doubt, a consequence of excess. Its root is entering into worldly life in ignorance and forgetting the return to God after having known of it. Deliverance from this lies in scrupulously leaving everything uncertain and taking up whatever is known with certainty.

Source page 110

وَوَجَدْتُ فَسَادَ الْقَلْبِ فَسَادَ الدِّينِ، أَلَا تَرَى لِقَوْلِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «أَلَا وَإِنَّ فِي الْجَسَدِ مُضْغَةً، إِذَا صَلَحَتْ صَلَحَ الْجَسَدُ كُلُّهُ، وَإِذَا فَسَدَتْ فَسَدَ الْجَسَدُ كُلُّهُ، أَلَا وَهِيَ الْقَلْبُ»؟ وَمَعْنَى الْجَسَدِ هَا هُنَا الدِّينُ، لِأَنَّ بِالدِّينِ صَلَاحَ الْجَوَارِحِ وَفَسَادَهَا.

Wa-wajadtu fasāda al-qalbi fasāda al-dīni, ʾa-lā tarā li-qawli rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “ʾA-lā wa-ʾinna fī al-jasadi muḍghatan, ʾidhā ṣalaḥat ṣalaḥa al-jasadu kulluhu, wa-ʾidhā fasadat fasada al-jasadu kulluhu, ʾa-lā wa-hiya al-qalbu”? Wa-maʿnā al-jasadi hā hunā al-dīnu, li-ʾanna bi-al-dīni ṣalāḥa al-jawāriḥi wa-fasādahā.

I have found that the corruption of the heart is the corruption of religion. Do you not consider the words of God’s Messenger, may God bless him and grant him peace: “Indeed, there is a piece of flesh in the body: when it is sound, the whole body is sound, and when it is corrupt, the whole body is corrupt. Indeed, it is the heart”? What is meant by “the body” here is religion, for the soundness and corruption of the bodily faculties depend on religion.

Source pages 110–111

وَأَصْلُ فَسَادِ الْقَلْبِ تَرْكُ الْمُحَاسَبَةِ لِلنَّفْسِ، وَالِاغْتِرَارُ بِطُولِ الْأَمَلِ، فَإِذَا أَرَدْتَ صَلَاحَ قَلْبِكَ فَقِفْ مَعَ الْإِرَادَةِ وَعِنْدَ الْخَوَاطِرِ، فَخُذْ مَا كَانَ لِلَّهِ، وَدَعْ مَا كَانَ لِغَيْرِهِ، وَاسْتَعِنْ عَلَى قَصْرِ الْأَمَلِ بِدَوَامِ ذِكْرِ الْمَوْتِ.

Wa-ʾaṣlu fasādi al-qalbi tarku al-muḥāsabati li-al-nafsi, wa-al-ightirāru bi-ṭūli al-ʾamali, fa-ʾidhā ʾaradta ṣalāḥa qalbika fa-qif maʿa al-ʾirādati wa-ʿinda al-khawāṭiri, fa-khudh mā kāna li-llāhi, wa-daʿ mā kāna li-ghayrihi, wa-istaʿin ʿalā qaṣri al-ʾamali bi-dawāmi dhikri al-mawti.

The root of the heart’s corruption is neglecting to call the self to account and being deceived by long hopes. If you want your heart to be sound, pause over your intentions and at the arrival of your thoughts. Take up what is for God, and leave what is for anything else. Help yourself shorten your hopes by remembering death continually.

Source pages 111–112

وَوَجَدْتُ أُصُولَ الْفُضُولِ الْمُتَحَرِّكَةَ مِنَ الْقَلْبِ تَظْهَرُ عَلَى السَّمْعِ وَالْبَصَرِ وَاللِّسَانِ وَالْغِذَاءِ وَاللِّبَاسِ، وَفُضُولُ السَّمْعِ يَخْرُجُ إِلَى السَّهْوِ وَالْغَفْلَةِ، وَفُضُولُ الْبَصَرِ يَخْرُجُ إِلَى الْغَفْلَةِ وَالْحَيْرَةِ، وَفُضُولُ اللِّسَانِ يَخْرُجُ إِلَى التَّزَيُّدِ وَالْبِدْعَةِ، وَفُضُولُ الْغِذَاءِ يَخْرُجُ إِلَى الشَّرَهِ وَالرَّغْبَةِ، وَفُضُولُ اللِّبَاسِ يَخْرُجُ إِلَى الْمُبَاهَاةِ وَالْخُيَلَاءِ.

Wa-wajadtu ʾuṣūla al-fuḍūli al-mutaḥarrikata mina al-qalbi taẓharu ʿalā al-samʿi wa-al-baṣari wa-al-lisāni wa-al-ghidhāʾi wa-al-libāsi, wa-fuḍūlu al-samʿi yakhruju ʾilā al-sahwi wa-al-ghaflati, wa-fuḍūlu al-baṣari yakhruju ʾilā al-ghaflati wa-al-ḥayrati, wa-fuḍūlu al-lisāni yakhruju ʾilā al-tazayyudi wa-al-bidʿati, wa-fuḍūlu al-ghidhāʾi yakhruju ʾilā al-sharahi wa-al-raghbati, wa-fuḍūlu al-libāsi yakhruju ʾilā al-mubāhāti wa-al-khuyalāʾi.

I have found that the impulses toward excess arising from the heart manifest themselves in hearing, sight, speech, food, and clothing. Excess in hearing leads to heedlessness and neglect; excess in looking leads to neglect and bewilderment; excess in speech leads to exaggeration and religious innovation; excess in eating leads to gluttony and craving; and excess in clothing leads to ostentation and conceit.

Source page 112

وَاعْلَمْ أَنَّ حِفْظَ الْجَوَارِحِ فَرِيضَةٌ، وَتَرْكَ الْفُضُولِ فَضِيلَةٌ، وَالتَّوْبَةَ قَبْلَ ذَلِكَ فَرِيضَةٌ، وَقَدْ فَرَضَهَا اللَّهُ وَرَسُولُهُ، فَقَالَ جَلَّ ذِكْرُهُ: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحًا﴾. مَعْنَى نَصُوحًا تَرْكُ الْعَوْدِ فِيمَا تَابَ مِنْهُ الْعَبْدُ إِلَى رَبِّهِ.

Wa-iʿlam ʾanna ḥifẓa al-jawāriḥi farīḍatun, wa-tarka al-fuḍūli faḍīlatun, wa-al-tawbata qabla dhālika farīḍatun, wa-qad faraḍahā Allāhu wa-rasūluhu, fa-qāla jalla dhikruhu: “Yā ʾayyuhā al-ladhīna ʾāmanū tūbū ʾilā Allāhi tawbatan naṣūḥan.” Maʿnā naṣūḥan tarku al-ʿawdi fī-mā tāba minhu al-ʿabdu ʾilā rabbihi.

Know that guarding the bodily faculties is an obligation, leaving excess is a virtue, and repentance is an obligation that comes before these. God and His Messenger have made it obligatory. He, exalted is His remembrance, has said: “You who believe, turn to God in sincere repentance.” “Sincere” means not returning to what the servant has repented of before his Lord.

وَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «يَا أَيُّهَا النَّاسُ، تُوبُوا إِلَى رَبِّكُمْ قَبْلَ أَنْ تَمُوتُوا، وَتَقَرَّبُوا إِلَى اللَّهِ بِالْعَمَلِ الصَّالِحِ مِنْ قَبْلِ أَنْ تُشْغَلُوا».

Wa-qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “Yā ʾayyuhā al-nāsu, tūbū ʾilā rabbikum qabla ʾan tamūtū, wa-taqarrabū ʾilā Allāhi bi-al-ʿamali al-ṣāliḥi min qabli ʾan tushghalū.”

God’s Messenger, may God bless him and grant him peace, said: “People, turn in repentance to your Lord before you die, and draw near to God through righteous action before you become preoccupied.”

Source page 113

وَلَا تَصِحُّ التَّوْبَةُ إِلَّا بِأَرْبَعَةِ أَشْيَاءَ: حَلُّ إِصْرَارِ الْقَلْبِ عَنِ الْمُعَاوَدَةِ، وَالِاسْتِغْفَارُ بِالنَّدَمِ، وَرَدُّ التَّبِعَاتِ وَالْمَظَالِمِ، وَحِفْظُ الْجَوَارِحِ مِنَ الْحَوَاسِّ السَّبْعِ: السَّمْعُ وَالْبَصَرُ وَاللِّسَانُ وَالشَّمُّ وَالْيَدَانِ وَالرِّجْلَانِ وَالْقَلْبُ، وَهُوَ أَمِيرُهَا، وَبِهِ صَلَاحُ الْجَسَدِ وَفَسَادُهُ.

Wa-lā taṣiḥḥu al-tawbatu ʾillā bi-ʾarbaʿati ʾashyāʾa: ḥallu ʾiṣrāri al-qalbi ʿani al-muʿāwadati, wa-al-istighfāru bi-al-nadami, wa-raddu al-tabiʿāti wa-al-maẓālimi, wa-ḥifẓu al-jawāriḥi mina al-ḥawāssi al-sabʿi: al-samʿu wa-al-baṣaru wa-al-lisānu wa-al-shammu wa-al-yadāni wa-al-rijlāni wa-al-qalbu, wa-huwa ʾamīruhā, wa-bihi ṣalāḥu al-jasadi wa-fasāduhu.

Repentance is sound only with four things: loosening the heart’s insistence on returning to the sin; seeking forgiveness with remorse; discharging liabilities and restoring what has been wrongfully taken; and guarding the bodily faculties, the seven senses: hearing, sight, the tongue, smell, the hands, the feet, and the heart. The heart is their commander, and the body’s soundness and corruption depend on it.

وَقَدْ جَعَلَ اللَّهُ عَلَى كُلِّ جَارِحَةٍ أَمْرًا وَنَهْيًا فَرِيضَةً مِنْهُ، وَجَعَلَ بَيْنَهُمَا سَعَةً وَإِبَاحَةً تَرْكُهَا فَضِيلَةٌ لِلْعَبْدِ.

Wa-qad jaʿala Allāhu ʿalā kulli jāriḥatin ʾamran wa-nahyan farīḍatan minhu, wa-jaʿala baynahumā saʿatan wa-ʾibāḥatan tarkuhā faḍīlatun li-al-ʿabdi.

God has laid a command and a prohibition upon every bodily faculty as an obligation from Him. Between the two He has allowed latitude and permission; for the servant, refraining from what is permitted is a virtue.

فَفَرْضُ الْقَلْبِ بَعْدَ الْإِيمَانِ وَالتَّوْبَةِ إِخْلَاصُ الْعَمَلِ لِلَّهِ، وَاعْتِقَادُ حُسْنِ الظَّنِّ عِنْدَ الشُّبْهَةِ، وَالثِّقَةُ بِاللَّهِ، وَالْخَوْفُ مِنْ عَذَابِهِ، وَالرَّجَاءُ لِفَضْلِهِ.

Fa-farḍu al-qalbi baʿda al-ʾīmāni wa-al-tawbati ʾikhlāṣu al-ʿamali li-llāhi, wa-iʿtiqādu ḥusni al-ẓanni ʿinda al-shubhati, wa-al-thiqatu bi-Allāhi, wa-al-khawfu min ʿadhābihi, wa-al-rajāʾu li-faḍlihi.

After faith and repentance, the heart’s obligations are to devote its action sincerely to God, to hold a favorable opinion when doubt arises, to trust in God, to fear His punishment, and to hope for His bounty.

Source page 114

وَقَدْ رُوِيَ فِي مَعْنَى الْقَلْبِ أَخْبَارٌ كَثِيرَةٌ، مِنْهَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِنَّ مِنَ الْمُؤْمِنِينَ مَنْ يَلِينُ لَهُ قَلْبِي».

Wa-qad ruwiya fī maʿnā al-qalbi ʾakhbārun kathīratun, minhā ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama qāla: “ʾInna mina al-muʾminīna man yalīnu lahu qalbī.”

Many reports have been transmitted concerning the heart. Among them is that God’s Messenger, may God bless him and grant him peace, said: “Among the believers are those toward whom my heart softens.”

Source pages 114–115

وَقَالَ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ: «إِنَّ الْحَقَّ يَأْتِي وَعَلَيْهِ نُورٌ، فَعَلَيْكُمْ بِسَرَائِرِ الْقُلُوبِ». وَقَالَ ابْنُ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ: لِلْقُلُوبِ شَهْوَةٌ وَإِقْبَالٌ وَفَتْرَةٌ وَإِدْبَارٌ، فَاغْتَنِمُوهَا عِنْدَ شَهْوَتِهَا وَإِقْبَالِهَا، وَذَرُوهَا عِنْدَ فَتْرَتِهَا وَإِدْبَارِهَا.

Wa-qāla ʿalayhi al-ṣalātu wa-al-salāmu: “ʾInna al-ḥaqqa yaʾtī wa-ʿalayhi nūrun, fa-ʿalaykum bi-sarāʾiri al-qulūbi.” Wa-qāla Ibnu Masʿūdin raḍiya Allāhu ʿanhu: li-al-qulūbi shahwatun wa-ʾiqbālun wa-fatratun wa-ʾidbārun, fa-ightanimūhā ʿinda shahwatihā wa-ʾiqbālihā, wa-dharūhā ʿinda fatratihā wa-ʾidbārihā.

He also said, blessings and peace be upon him: “Truth comes bearing a light, so attend to what lies within hearts.” Ibn Masʿūd, may God be pleased with him, said: “Hearts have desire and eagerness, and they have lassitude and reluctance. Make the most of them when they are desirous and eager, and leave them alone when they are listless and reluctant.”

Source page 115

قَالَ ابْنُ الْمُبَارَكِ رَحِمَهُ اللَّهُ: الْقَلْبُ مِثْلُ الْمِرْآةِ، إِذَا طَالَتْ فِي الْيَدِ صَدِئَتْ، وَكَالدَّابَّةِ إِذَا غُفِلَ عَنْهَا عَدَلَتْ.

Qāla Ibnu al-Mubāraki raḥimahu Allāhu: al-qalbu mithlu al-mirʾāti, ʾidhā ṭālat fī al-yadi ṣadiʾat, wa-ka-al-dābbati ʾidhā ghufila ʿanhā ʿadalat.

Ibn al-Mubārak, may God have mercy on him, said: “The heart is like a mirror: if it remains long in the hand, it rusts. It is also like a riding animal: when it is neglected, it strays.”

Source pages 115–116

وَقَالَ بَعْضُ الْحُكَمَاءِ: الْقَلْبُ مِثْلُ بَيْتٍ لَهُ سِتَّةُ أَبْوَابٍ، ثُمَّ قِيلَ لَكَ: احْذَرْ أَلَّا يَدْخُلَ عَلَيْكَ مِنْ أَحَدِ الْأَبْوَابِ شَيْءٌ فَيُفْسِدَ عَلَيْكَ الْبَيْتَ، فَالْقَلْبُ هُوَ الْبَيْتُ، وَالْأَبْوَابُ الْعَيْنَانِ وَاللِّسَانُ وَالسَّمْعُ وَالْبَصَرُ وَالْيَدَانِ وَالرِّجْلَانِ، فَمَتَى انْفَتَحَ بَابٌ مِنْ هَذِهِ الْأَبْوَابِ بِغَيْرِ عِلْمٍ ضَاعَ الْبَيْتُ.

Wa-qāla baʿḍu al-ḥukamāʾi: al-qalbu mithlu baytin lahu sittatu ʾabwābin, thumma qīla laka: iḥdhar ʾallā yadkhula ʿalayka min ʾaḥadi al-ʾabwābi shayʾun fa-yufsida ʿalayka al-bayta, fa-al-qalbu huwa al-baytu, wa-al-ʾabwābu al-ʿaynāni wa-al-lisānu wa-al-samʿu wa-al-baṣaru wa-al-yadāni wa-al-rijlāni, fa-matā infataḥa bābun min hādhihi al-ʾabwābi bi-ghayri ʿilmin ḍāʿa al-baytu.

One of the sages said: “The heart is like a house with six doors. Then you are told: ‘Take care that nothing enters through any of the doors and ruins the house for you.’ The heart is the house, and the doors are the eyes, the tongue, hearing, sight, the hands, and the feet. Whenever one of these doors is opened without knowledge, the house is lost.”

Source page 116

وَفَرْضُ اللِّسَانِ الصِّدْقُ فِي الرِّضَا وَالْغَضَبِ، وَكَفُّ الْأَذَى فِي السِّرِّ وَالْعَلَانِيَةِ، وَتَرْكُ التَّزَيُّدِ بِالْخَيْرِ وَالشَّرِّ.

Wa-farḍu al-lisāni al-ṣidqu fī al-riḍā wa-al-ghaḍabi, wa-kaffu al-ʾadhā fī al-sirri wa-al-ʿalāniyati, wa-tarku al-tazayyudi bi-al-khayri wa-al-sharri.

The tongue’s obligations are truthfulness in contentment and anger, withholding harm in private and in public, and refraining from exaggeration about good or evil.

وَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ ضَمِنَ لِي مَا بَيْنَ لَحْيَيْهِ وَمَا بَيْنَ رِجْلَيْهِ ضَمِنْتُ لَهُ عَلَى اللَّهِ الْجَنَّةَ».

Wa-qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “Man ḍamina lī mā bayna laḥyayhi wa-mā bayna rijlayhi ḍamintu lahu ʿalā Allāhi al-jannata.”

God’s Messenger, may God bless him and grant him peace, said: “Whoever guarantees to me what is between his jaws and what is between his legs, I guarantee him the Garden on God’s behalf.”

وَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِمُعَاذِ بْنِ جَبَلٍ رَضِيَ اللَّهُ عَنْهُ: «وَهَلْ يَكُبُّ النَّاسَ فِي النَّارِ عَلَى مَنَاخِرِهِمْ إِلَّا حَصَائِدُ أَلْسِنَتِهِمْ؟».

Wa-qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama li-Muʿādhi bni Jabalin raḍiya Allāhu ʿanhu: “Wa-hal yakubbu al-nāsa fī al-nāri ʿalā manākhirihim ʾillā ḥaṣāʾidu ʾalsinatihim?”

God’s Messenger, may God bless him and grant him peace, said to Muʿādh ibn Jabal, may God be pleased with him: “Is it anything but the harvests of their tongues that casts people into the Fire on their noses?”

Source pages 117–118

وَقَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «أُنْذِرُكُمْ فُضُولَ الْكَلَامِ، حَسْبُ أَحَدِكُمْ مَا يَبْلُغُ بِهِ حَاجَتَهُ، فَإِنَّ الرَّجُلَ يُسْأَلُ عَنْ فُضُولِ كَلَامِهِ كَمَا يُسْأَلُ عَنْ فُضُولِ مَالِهِ». وَقَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ اللَّهَ عِنْدَ لِسَانِ كُلِّ قَائِلٍ، فَاتَّقَى اللَّهَ امْرُؤٌ عَلِمَ مَا يَقُولُ».

Wa-qāla ṣallā Allāhu ʿalayhi wa-sallama: “ʾUndhirukum fuḍūla al-kalāmi, ḥasbu ʾaḥadikum mā yablughu bihi ḥājatahu, fa-ʾinna al-rajula yusʾalu ʿan fuḍūli kalāmihi ka-mā yusʾalu ʿan fuḍūli mālihi.” Wa-qāla ṣallā Allāhu ʿalayhi wa-sallama: “ʾInna Allāha ʿinda lisāni kulli qāʾilin, fa-ittaqā Allāha imruʾun ʿalima mā yaqūlu.”

He said, may God bless him and grant him peace: “I warn you against excessive speech. It is enough for each of you to say what serves his need, for a man will be questioned about his surplus speech just as he will be questioned about his surplus wealth.” He also said, may God bless him and grant him peace: “God is at the tongue of every speaker, so let a person who knows what he is saying fear God.”

Source page 118

وَفَرْضُ الْبَصَرِ الْغَضُّ عَنِ الْمَحَارِمِ، وَتَرْكُ التَّطَلُّعِ فِيمَا حُجِبَ وَسُتِرَ. قَالَ حُذَيْفَةُ رَضِيَ اللَّهُ عَنْهُ:

Wa-farḍu al-baṣari al-ghaḍḍu ʿani al-maḥārimi, wa-tarku al-taṭalluʿi fī-mā ḥujiba wa-sutira. Qāla Ḥudhayfatu raḍiya Allāhu ʿanhu:

The obligations of sight are to lower the gaze from forbidden things and to refrain from peering into what has been concealed and covered. Ḥudhayfa, may God be pleased with him, said:

Source pages 118–119

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «النَّظَرُ سَهْمٌ مِنْ سِهَامِ إِبْلِيسَ، فَمَنْ تَرَكَهُ مِنْ خَوْفِ اللَّهِ آتَاهُ اللَّهُ إِيمَانًا يَجِدُ حَلَاوَتَهُ فِي قَلْبِهِ».

Qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “Al-naẓaru sahmun min sihāmi ʾIblīsa, fa-man tarakahu min khawfi Allāhi ʾātāhu Allāhu ʾīmānan yajidu ḥalāwatahu fī qalbihi.”

God’s Messenger, may God bless him and grant him peace, said: “The gaze is an arrow among the arrows of Iblīs. Whoever gives it up out of fear of God, God grants him faith whose sweetness he finds in his heart.”

Source page 119

وَقَالَ أَبُو الدَّرْدَاءِ رَضِيَ اللَّهُ عَنْهُ: مَنْ غَضَّ بَصَرَهُ عَنِ النَّظَرِ الْحَرَامِ زُوِّجَ مِنَ الْحُورِ الْعِينِ حَيْثُ أَحَبَّ، وَمَنِ اطَّلَعَ فَوْقَ بُيُوتِ النَّاسِ حَشَرَهُ اللَّهُ يَوْمَ الْقِيَامَةِ أَعْمَى.

Wa-qāla ʾAbū al-Dardāʾi raḍiya Allāhu ʿanhu: man ghaḍḍa baṣarahu ʿani al-naẓari al-ḥarāmi zuwwija mina al-ḥūri al-ʿīni ḥaythu ʾaḥabba, wa-mani iṭṭalaʿa fawqa buyūti al-nāsi ḥasharahu Allāhu yawma al-qiyāmati ʾaʿmā.

Abū al-Dardāʾ, may God be pleased with him, said: “Whoever lowers his gaze from forbidden looking will be married to the wide-eyed maidens of Paradise wherever he wishes. Whoever peers over people’s houses, God will raise him blind on the Day of Resurrection.”

Source page 120

وَقَالَ دَاوُدُ الطَّائِيُّ لِرَجُلٍ وَقَدْ أَحَدَّ النَّظَرَ إِلَى بَعْضِ مَنْ يُنْظَرُ إِلَيْهِ، فَقَالَ: يَا هَذَا، ارْدُدْ بَصَرَكَ إِلَيْكَ، فَإِنَّهُ بَلَغَنِي أَنَّ الرَّجُلَ يُسْأَلُ عَنْ فُضُولِ نَظَرِهِ كَمَا يُسْأَلُ عَنْ فُضُولِ عَمَلِهِ. وَيُقَالُ: لَكَ النَّظْرَةُ الْأُولَى وَلَيْسَتْ لَكَ الْآخِرَةُ، فَمَا هَجَمَ عَلَى النَّظَرِ فَهُوَ مَوْضُوعٌ عَنِ الْعَبْدِ، وَمَا اسْتَبَدَّ بِهِ النَّظَرُ بِمَعْقُولِ الْفَهْمِ فَالْعَبْدُ مَأْخُوذٌ بِهِ.

Wa-qāla Dāwudu al-Ṭāʾiyyu li-rajulin wa-qad ʾaḥadda al-naẓara ʾilā baʿḍi man yunẓaru ʾilayhi, fa-qāla: yā hādhā, urdud baṣaraka ʾilayka, fa-ʾinnahu balaghanī ʾanna al-rajula yusʾalu ʿan fuḍūli naẓarihi ka-mā yusʾalu ʿan fuḍūli ʿamalihi. Wa-yuqālu: laka al-naẓratu al-ʾūlā wa-laysat laka al-ʾākhiratu, fa-mā hajama ʿalā al-naẓari fa-huwa mawḍūʿun ʿani al-ʿabdi, wa-mā istabadda bihi al-naẓaru bi-maʿqūli al-fahmi fa-al-ʿabdu maʾkhūdhun bihi.

Dāwud al-Ṭāʾī spoke to a man who was staring intently at someone who attracted attention. He said: “You there, draw your gaze back to yourself. I have been told that a man will be questioned about his excessive looking just as he will be questioned about his excessive action.” It is said: “The first glance is yours, but the later one is not.” Whatever suddenly presents itself to the sight is excused for the servant, but what the gaze deliberately fixes upon with conscious understanding is something for which the servant is held accountable.

وَفَرْضُ السَّمْعِ تَبَعٌ لِلْكَلَامِ وَالنَّظَرِ، فَكُلُّ مَا لَا يَحِلُّ لَكَ الْكَلَامُ فِيهِ وَالنَّظَرُ إِلَيْهِ فَلَا يَحِلُّ لَكَ اسْتِمَاعُهُ وَلَا التَّلَذُّذُ بِهِ، وَالْبَحْثُ عَمَّا كُتِمَ عَنْكَ تَجَسُّسٌ.

Wa-farḍu al-samʿi tabaʿun li-al-kalāmi wa-al-naẓari, fa-kullu mā lā yaḥillu laka al-kalāmu fīhi wa-al-naẓaru ʾilayhi fa-lā yaḥillu laka istimāʿuhu wa-lā al-taladhdhudhu bihi, wa-al-baḥthu ʿammā kutima ʿanka tajassusun.

The obligations of hearing follow those of speech and sight. Whatever you are not permitted to speak about or look at, you are not permitted to listen to or take pleasure in. Searching into what has been concealed from you is spying.

Source page 121

وَسَمَاعُ اللَّهْوِ وَالْغِنَاءِ وَأَذَى الْمُسْلِمِينَ حَرَامٌ كَالْمَيْتَةِ وَالدَّمِ. وَقَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا: نُهِينَا عَنِ الْغِيبَةِ وَالِاسْتِمَاعِ إِلَيْهَا، وَعَنِ النَّمِيمَةِ وَالِاسْتِمَاعِ لَهَا.

Wa-samāʿu al-lahwi wa-al-ghināʾi wa-ʾadhā al-muslimīna ḥarāmun ka-al-maytati wa-al-dami. Wa-qāla ʿAbdu Allāhi bnu ʿUmara raḍiya Allāhu ʿanhumā: nuhīnā ʿani al-ghībati wa-al-istimāʿi ʾilayhā, wa-ʿani al-namīmati wa-al-istimāʿi lahā.

Listening to diversion, singing, and abuse of Muslims is forbidden, like carrion and blood. ʿAbd Allāh ibn ʿUmar, may God be pleased with them both, said: “We were forbidden to backbite or listen to backbiting, and to carry malicious tales or listen to them.”

وَسُئِلَ الْقَاسِمُ بْنُ مُحَمَّدٍ عَنْ سَمَاعِ الْغِنَاءِ، قَالَ: إِذَا مَيَّزَ اللَّهُ بَيْنَ الْحَقِّ وَالْبَاطِلِ يَوْمَ الْقِيَامَةِ أَيْنَ يَقَعُ الْغِنَاءُ؟ قِيلَ: فِي حَوْزِ الْبَاطِلِ. قَالَ: فَأَفْتِ نَفْسَكَ.

Wa-suʾila al-Qāsimu bnu Muḥammadin ʿan samāʿi al-ghināʾi, qāla: ʾidhā mayyaza Allāhu bayna al-ḥaqqi wa-al-bāṭili yawma al-qiyāmati ʾayna yaqaʿu al-ghināʾu? Qīla: fī ḥawzi al-bāṭili. Qāla: fa-ʾafti nafsaka.

Al-Qāsim ibn Muḥammad was asked about listening to singing. He said: “When God distinguishes truth from falsehood on the Day of Resurrection, where will singing fall?” He was told: “Within the domain of falsehood.” He said: “Then give yourself the ruling.”

Source page 122

وَلَيْسَ مِنْ جَارِحَةٍ أَشَدَّ ضَرَرًا عَلَى الْعَبْدِ بَعْدَ لِسَانِهِ مِنْ سَمْعِهِ، لِأَنَّهُ أَسْرَعُ رَسُولٍ إِلَى الْقَلْبِ، وَأَقْرَبُ وُقُوعًا فِي الْفِتْنَةِ.

Wa-laysa min jāriḥatin ʾashadda ḍararan ʿalā al-ʿabdi baʿda lisānihi min samʿihi, li-ʾannahu ʾasraʿu rasūlin ʾilā al-qalbi, wa-ʾaqrabu wuqūʿan fī al-fitnati.

After the tongue, no bodily faculty is more harmful to the servant than his hearing, for it is the swiftest messenger to the heart and the most readily drawn into temptation.

وَقَدْ ذُكِرَ عَنْ وَكِيعِ بْنِ الْجَرَّاحِ، قَالَ: سَمِعْتُ كَلِمَةً مِنْ مُبْتَدِعٍ مُنْذُ عِشْرِينَ سَنَةً مَا أَسْتَطِيعُ إِخْرَاجَهَا مِنْ أُذُنِي. وَكَانَ طَاوُوسٌ إِذَا أَتَاهُ مُبْتَدِعٌ سَدَّ أُذُنَيْهِ لِئَلَّا يَسْمَعَ كَلَامَهُ.

Wa-qad dhukira ʿan Wakīʿi bni al-Jarrāḥi, qāla: samiʿtu kalimatan min mubtadiʿin mundhu ʿishrīna sanatan mā ʾastaṭīʿu ʾikhrājahā min ʾudhunī. Wa-kāna Ṭāwūsun ʾidhā ʾatāhu mubtadiʿun sadda ʾudhunayhi li-ʾallā yasmaʿa kalāmahu.

It is related of Wakīʿ ibn al-Jarrāḥ that he said: “I heard a statement from a religious innovator twenty years ago, and I cannot get it out of my ear.” When a religious innovator came to Ṭāwūs, he would stop his ears so that he would not hear what the man said.

وَفَرْضُ الشَّمِّ تَبَعٌ لِلسَّمْعِ وَالْبَصَرِ، فَكُلُّ مَا حَلَّ اسْتِمَاعُهُ وَنَظَرُهُ جَازَ لَكَ شَمُّهُ. وَقَدْ رُوِيَ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ أُتِيَ بِمِسْكٍ فَأَمْسَكَ عَنْهُ أَنْفَهُ، فَقِيلَ لَهُ فِي ذَلِكَ، فَقَالَ: وَهَلْ يُنْتَفَعُ مِنْهُ إِلَّا بِرَائِحَتِهِ؟

Wa-farḍu al-shammi tabaʿun li-al-samʿi wa-al-baṣari, fa-kullu mā ḥalla istimāʿuhu wa-naẓaruhu jāza laka shammuhu. Wa-qad ruwiya ʿan ʿUmara bni ʿAbdi al-ʿAzīzi raḍiya Allāhu ʿanhu ʾannahu ʾutiya bi-miskin fa-ʾamsaka ʿanhu ʾanfahu, fa-qīla lahu fī dhālika, fa-qāla: wa-hal yuntafaʿu minhu ʾillā bi-rāʾiḥatihi?

The obligations of smell follow those of hearing and sight. Whatever it is lawful to listen to and look at, you may smell. It is related of ʿUmar ibn ʿAbd al-ʿAzīz, may God be pleased with him, that when musk was brought to him, he held his nose to avoid smelling it. When he was questioned about this, he said: “Is it used for anything but its scent?”

Source pages 122–123

وَفَرْضُ الْيَدَيْنِ وَالرِّجْلَيْنِ أَنْ لَا تَبْسُطَهُمَا إِلَى مَحْظُورٍ، وَلَا تَقْبِضَهُمَا عَنْ حَقٍّ. وَقَالَ مَسْرُوقٌ: مَا خَطَا الْعَبْدُ خَطْوَةً إِلَّا كُتِبَتْ حَسَنَةٌ أَوْ سَيِّئَةٌ. وَكَتَبَتِ ابْنَةُ سُلَيْمَانَ إِلَى عَبْدَةَ بِنْتِ خَالِدِ بْنِ مَعْدَانَ: زَوِّدِينِي. فَكَتَبَتْ إِلَيْهَا عَبْدَةُ: أَمَّا بَعْدُ، فَإِنَّ أَبِي رَحِمَهُ اللَّهُ كَانَ يَكْرَهُ أَنْ يَسِيرَ مَسِيرًا لَيْسَ هُوَ فِيهِ ضَامِنًا عَلَى اللَّهِ، أَوْ يَأْكُلَ طَعَامًا إِذَا سُئِلَ عَنْهُ يَوْمَ الْقِيَامَةِ لَمْ يَكُنْ عِنْدَهُ فِيهِ مَخْرَجٌ، وَقَدْ كَرِهْتُ مِنْ ذَلِكَ مَا كَرِهَ أَبِي، وَالسَّلَامُ عَلَيْكِ.

Wa-farḍu al-yadayni wa-al-rijlayni ʾan lā tabsuṭahumā ʾilā maḥẓūrin, wa-lā taqbiḍahumā ʿan ḥaqqin. Wa-qāla Masrūqun: mā khaṭā al-ʿabdu khaṭwatan ʾillā kutibat ḥasanatun ʾaw sayyiʾatun. Wa-katabati ibnatu Sulaymāna ʾilā ʿAbdata binti Khālidi bni Maʿdāna: zawwidīnī. Fa-katabat ʾilayhā ʿAbdatu: ʾammā baʿdu, fa-ʾinna ʾabī raḥimahu Allāhu kāna yakrahu ʾan yasīra masīran laysa huwa fīhi ḍāminan ʿalā Allāhi, ʾaw yaʾkula ṭaʿāman ʾidhā suʾila ʿanhu yawma al-qiyāmati lam yakun ʿindahu fīhi makhrajun, wa-qad karihtu min dhālika mā kariha ʾabī, wa-al-salāmu ʿalayki.

The obligations of the hands and feet are that you neither extend them toward anything prohibited nor withhold them from any rightful duty. Masrūq said: “The servant takes no step without its being recorded as a good deed or a bad deed.” Sulaymān’s daughter wrote to ʿAbda, daughter of Khālid ibn Maʿdān: “Give me provisions for the way.” ʿAbda wrote back: “To continue: my father, may God have mercy on him, disliked undertaking any journey in which he was not under God’s guarantee, or eating any food for which, if questioned about it on the Day of Resurrection, he would have no answer to clear himself. I have come to dislike in this what my father disliked. Peace be upon you.”

Source pages 123–127

فَإِنْ قَالَ قَائِلٌ: مَا السَّبِيلُ إِلَى الْعَمَلِ بِذَلِكَ؟ قِيلَ: لُزُومُ مِنْهَاجِ الْأَئِمَّةِ الْمُتَّقِينَ، وَالنَّظَرُ فِي آدَابِ الْمُسْتَرْشِدِينَ لِمَعْرِفَةِ الْخَطْوِ، وَالتَّيَقُّظُ بِالْمُحَاسَبَةِ، وَالْعَمَلُ بِالْإِنْصَافِ، وَالتَّحَرُّزُ بِكَفِّ الْأَذَى، وَبَذْلُ الْفَضْلِ بِتَرْكِ الْمِنَّةِ، وَحُسْنُ السَّمْتِ بِغَيْرِ حَسَدٍ، وَالْقَنَاعَةُ بِحُبِّ الْخُمُولِ، وَطُولُ الصَّمْتِ رَغْبَةً فِي السَّلَامَةِ، وَالتَّوَاضُعُ لِلْخَلْقِ بِلَا وَحْشَةٍ، وَالْأُنْسُ بِالذِّكْرِ فِي الْخَلْوَةِ، وَتَفَرُّغُ الْقَلْبِ لِلْخِدْمَةِ، وَاجْتِمَاعُ الْهَمِّ بِالْمُرَاقَبَةِ، وَطَلَبُ النَّجَاةِ فِي طَرِيقِ الِاسْتِقَامَةِ.

Fa-ʾin qāla qāʾilun: mā al-sabīlu ʾilā al-ʿamali bi-dhālika? Qīla: luzūmu minhāji al-ʾaʾimmati al-muttaqīna, wa-al-naẓaru fī ʾādābi al-mustarshidīna li-maʿrifati al-khaṭwi, wa-al-tayaqquẓu bi-al-muḥāsabati, wa-al-ʿamalu bi-al-ʾinṣāfi, wa-al-taḥarruzu bi-kaffi al-ʾadhā, wa-badhlu al-faḍli bi-tarki al-minnati, wa-ḥusnu al-samti bi-ghayri ḥasadin, wa-al-qanāʿatu bi-ḥubbi al-khumūli, wa-ṭūlu al-ṣamti raghbatan fī al-salāmati, wa-al-tawāḍuʿu li-al-khalqi bi-lā waḥshatin, wa-al-ʾunsu bi-al-dhikri fī al-khalwati, wa-tafarrughu al-qalbi li-al-khidmati, wa-ijtimāʿu al-hammi bi-al-murāqabati, wa-ṭalabu al-najāti fī ṭarīqi al-istiqāmati.

If someone asks, “What is the way to put this into practice?” the answer is: adhere to the path of the God-fearing leaders; study the conduct of those seeking guidance in order to know how to proceed; stay alert by calling yourself to account; act with fairness; protect yourself by withholding harm; give generously without reminding others of your favors; maintain a good bearing without envy; be content through a love of obscurity; remain silent for long periods out of a desire for safety; be humble toward people without estrangement; find intimacy in remembrance when alone; free the heart for service; unite your concern through watchfulness; and seek deliverance along the path of uprightness.

Source page 128

قَالَ اللَّهُ عَزَّ وَجَلَّ: ﴿إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ﴾.

Qāla Allāhu ʿazza wa-jalla: “ʾInna al-ladhīna qālū rabbunā Allāhu thumma istaqāmū fa-lā khawfun ʿalayhim wa-lā hum yaḥzanūna.”

God, mighty and majestic, has said: “Those who say, ‘Our Lord is God,’ and then remain upright shall have no fear, nor shall they grieve.”

وَقَالَ سُفْيَانُ بْنُ عَبْدِ اللَّهِ الثَّقَفِيُّ: يَا رَسُولَ اللَّهِ، حَدِّثْنِي بِأَمْرٍ أَعْتَصِمُ بِهِ. قَالَ: «قُلْ آمَنْتُ بِاللَّهِ، ثُمَّ اسْتَقِمْ».

Wa-qāla Sufyānu bnu ʿAbdi Allāhi al-Thaqafiyyu: yā rasūla Allāhi, ḥaddithnī bi-ʾamrin ʾaʿtaṣimu bihi. Qāla: “Qul ʾāmantu bi-Allāhi, thumma istaqim.”

Sufyān ibn ʿAbd Allāh al-Thaqafī said: “Messenger of God, tell me something to which I can hold fast.” He said: “Say, ‘I believe in God,’ then remain upright.”

وَقَالَ عُمَرُ بْنُ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ: اسْتَقَامُوا لِلَّهِ بِطَاعَتِهِ، وَلَمْ يَرُوغُوا رَوَغَانَ الثَّعَالِبِ. وَقَالَ أَبُو الْعَالِيَةِ الرِّيَاحِيُّ: اسْتَقَامُوا، أَخْلَصُوا لِلَّهِ الدِّينَ وَالدَّعْوَةَ وَالْعَمَلَ. وَأَصْلُ الِاسْتِقَامَةِ فِي ثَلَاثَةٍ: اتِّبَاعُ الْكِتَابِ وَالسُّنَّةِ، وَلُزُومُ الْجَمَاعَةِ.

Wa-qāla ʿUmaru bnu al-Khaṭṭābi raḍiya Allāhu ʿanhu: istaqāmū li-llāhi bi-ṭāʿatihi, wa-lam yarūghū rawaghāna al-thaʿālibi. Wa-qāla ʾAbū al-ʿĀliyati al-Riyāḥiyyu: istaqāmū, ʾakhlaṣū li-llāhi al-dīna wa-al-daʿwata wa-al-ʿamala. Wa-ʾaṣlu al-istiqāmati fī thalāthatin: ittibāʿu al-kitābi wa-al-sunnati, wa-luzūmu al-jamāʿati.

ʿUmar ibn al-Khaṭṭāb, may God be pleased with him, said: “They remained upright before God by obeying Him, and did not dodge like foxes.” Abū al-ʿĀliya al-Riyāḥī said: “‘They remained upright’: they devoted their religion, their call, and their action sincerely to God.” Uprightness rests on three things: following the Book, following the Sunna, and adhering to the community.

Source page 130

وَاعْلَمْ أَنَّ أَنْجَى طَرِيقٍ لِلْعَبْدِ الْعَمَلُ بِالْعِلْمِ، وَالتَّحَرُّزُ بِالْخَوْفِ، وَالْغِنَى بِاللَّهِ عَزَّ وَجَلَّ. فَاشْتَغِلْ بِإِصْلَاحِ حَالِكَ، وَافْتَقِرْ إِلَى رَبِّكَ، وَتَنَزَّهْ عَنِ الشُّبُهَاتِ، وَأَقْلِلْ حَوَائِجَكَ إِلَى النَّاسِ، وَأَحِبَّ لَهُمْ مَا تُحِبُّ لِنَفْسِكَ، وَاكْرَهْ لَهُمْ مِثْلَ ذَلِكَ، وَلَا تَكْشِفَنَّ سِتْرًا.

Wa-iʿlam ʾanna ʾanjā ṭarīqin li-al-ʿabdi al-ʿamalu bi-al-ʿilmi, wa-al-taḥarruzu bi-al-khawfi, wa-al-ghinā bi-Allāhi ʿazza wa-jalla. Fa-ishtaghil bi-ʾiṣlāḥi ḥālika, wa-iftaqir ʾilā rabbika, wa-tanazzah ʿani al-shubuhāti, wa-ʾaqlil ḥawāʾijaka ʾilā al-nāsi, wa-ʾaḥibba lahum mā tuḥibbu li-nafsika, wa-ikrah lahum mithla dhālika, wa-lā takshifanna sitran.

Know that the path most likely to bring the servant deliverance is to act upon knowledge, to protect himself through fear, and to find sufficiency in God, mighty and majestic. Occupy yourself with setting your own condition right; acknowledge your need of your Lord; keep clear of doubtful matters; reduce your demands on other people; love for them what you love for yourself, and likewise dislike for them what you dislike for yourself. Never expose what has been kept concealed.

Source pages 130–131

وَلَا تُحَدِّثَنَّ نَفْسَكَ بِخَطِيئَةٍ، وَلَا تُصِرَّنَّ عَلَى صَغِيرَةٍ، وَافْزَعْ إِلَى اللَّهِ عِنْدَ كُلِّ فَاقَةٍ، وَافْتَقِرْ إِلَيْهِ فِي كُلِّ حَالٍ، وَتَوَكَّلْ عَلَيْهِ فِي كُلِّ أَمْرٍ، وَاعْتَزِلِ الْهَوَى، وَلَا تَقْنَعْ مِنْ نَفْسِكَ بِالتَّرَبُّصِ، وَأَخْمِلْ ذِكْرَكَ، وَأَدِمْ لِلَّهِ شُكْرَكَ، وَأَكْثِرْ مِنَ الِاسْتِغْفَارِ، وَاعْتَبِرْ بِالْإِفْكَارِ.

Wa-lā tuḥaddithanna nafsaka bi-khaṭīʾatin, wa-lā tuṣirranna ʿalā ṣaghīratin, wa-ifzaʿ ʾilā Allāhi ʿinda kulli fāqatin, wa-iftaqir ʾilayhi fī kulli ḥālin, wa-tawakkal ʿalayhi fī kulli ʾamrin, wa-iʿtazili al-hawā, wa-lā taqnaʿ min nafsika bi-al-tarabbuṣi, wa-ʾakhmil dhikraka, wa-ʾadim li-llāhi shukraka, wa-ʾakthir mina al-istighfāri, wa-iʿtabir bi-al-ʾifkāri.

Do not entertain the thought of a sin, and never persist in a minor one. Turn urgently to God in every need, acknowledge your dependence on Him in every condition, and entrust every matter to Him. Withdraw from caprice, and do not be content to leave yourself waiting passively. Keep your name obscure, be constant in your gratitude to God, seek forgiveness often, and learn lessons through reflection.

Source pages 131–132

وَعَلَيْكَ بِالتَّأَنِّي عِنْدَ مَوَارِدِ الْعَجَلَةِ، وَحُسْنِ الْأَدَبِ فِي الْمُخَالَطَةِ، وَلَا تَغْضَبْ لِنَفْسِكَ عَلَى النَّاسِ، وَاغْضَبْ لِلَّهِ عَلَى نَفْسِكَ، وَلَا تُكَافِئَنَّ أَحَدًا بِإِسَاءَةٍ، وَاحْذَرِ الْمِدْحَةَ لِلْجَاهِلِ بِنَفْسِهِ، وَلَا تَقْبَلْهَا لِنَفْسِكَ مِنْ أَحَدٍ، وَأَقْلِلِ الضَّحِكَ، وَجَانِبِ الْمِزَاحَ.

Wa-ʿalayka bi-al-taʾannī ʿinda mawāridi al-ʿajalati, wa-ḥusni al-ʾadabi fī al-mukhālaṭati, wa-lā taghḍab li-nafsika ʿalā al-nāsi, wa-ighḍab li-llāhi ʿalā nafsika, wa-lā tukāfiʾanna ʾaḥadan bi-ʾisāʾatin, wa-iḥdhari al-midḥata li-al-jāhili bi-nafsihi, wa-lā taqbalhā li-nafsika min ʾaḥadin, wa-ʾaqlili al-ḍaḥika, wa-jānibi al-mizāḥa.

Be deliberate when occasions for haste arise, and show good manners in your dealings with others. Do not become angry with people for your own sake; be angry with yourself for God’s sake. Do not repay anyone with mistreatment. Beware of praising someone who does not know himself, and do not accept praise for yourself from anyone. Laugh little, and avoid joking.

Source page 132

وَاكْتُمِ الْأَوْجَاعَ، وَأَظْهِرِ التَّعَفُّفَ، وَاسْتَبْطِنِ الثِّقَةَ، وَاسْتَشْعِرِ الْيَأْسَ وَحُسْنَ الْفَقْرِ، وَاصْبِرْ عَلَى مَا أَصَابَكَ، وَارْضَ بِمَا قَسَمَ اللَّهُ لَكَ، وَكُنْ مِنْ وَعْدِ اللَّهِ عَلَى يَقِينٍ، وَمِنْ آثَارِكَ فِي وَجَلٍ، وَلَا تَتَكَلَّفَنَّ مَا قَدْ كُفِيتَهُ، وَلَا تُضَيِّعَنَّ مَا وُكِلْتَ بِطَلَبِهِ، وَافْتَقِرْ إِلَى اللَّهِ فِي كُلِّ عَطَائِهِ، وَارْغَبْ فِي النَّجَاةِ مِنْهُ.

Wa-uktumi al-ʾawjāʿa, wa-ʾaẓhiri al-taʿaffufa, wa-istabṭini al-thiqata, wa-istashʿiri al-yaʾsa wa-ḥusna al-faqri, wa-iṣbir ʿalā mā ʾaṣābaka, wa-irḍa bi-mā qasama Allāhu laka, wa-kun min waʿdi Allāhi ʿalā yaqīnin, wa-min ʾāthārika fī wajalin, wa-lā tatakallafanna mā qad kufītahu, wa-lā tuḍayyiʿanna mā wukilta bi-ṭalabihi, wa-iftaqir ʾilā Allāhi fī kulli ʿaṭāʾihi, wa-irghab fī al-najāti minhu.

Conceal your pains, show that you refrain from asking others, and harbor trust within. Inwardly relinquish expectations of others, and bear poverty with grace. Be patient with whatever befalls you, and be content with what God has allotted you. Be certain of God’s promise and apprehensive about the traces your deeds leave behind. Do not burden yourself with what has already been provided for you, and do not neglect what you have been charged to seek. Acknowledge your need of God in every gift He gives, and desire deliverance from Him.

Source pages 132–133

وَاعْفُ عَمَّنْ ظَلَمَكَ، وَأَعْطِ مَنْ حَرَمَكَ، وَصِلْ فِي اللَّهِ مَنْ قَطَعَكَ، وَآثِرْ فِي اللَّهِ مَنْ أَحَبَّكَ، وَابْذُلْ نَفْسَكَ وَمَالَكَ لِإِخْوَانِكَ، وَارْعَ حُقُوقَ الْمَوْلَى فِي دِينِكَ، وَلَا يَعْظُمْكَ كَبِيرٌ مِنَ الْمَعْرُوفِ تَفْعَلُهُ، وَلَا تَحْقِرَنَّ صَغِيرًا مِنَ الْمُنْكَرِ تَفْعَلُهُ.

Wa-uʿfu ʿamman ẓalamaka, wa-ʾaʿṭi man ḥaramaka, wa-ṣil fī Allāhi man qaṭaʿaka, wa-ʾāthir fī Allāhi man ʾaḥabbaka, wa-ubdhul nafsaka wa-mālaka li-ʾikhwānika, wa-irʿa ḥuqūqa al-mawlā fī dīnika, wa-lā yaʿẓumka kabīrun mina al-maʿrūfi tafʿaluhu, wa-lā taḥqiranna ṣaghīran mina al-munkari tafʿaluhu.

Pardon whoever wrongs you, give to whoever denies you, and for God’s sake maintain ties with whoever cuts you off. For God’s sake prefer the one who loves you to yourself. Give yourself and your wealth for your brothers, and observe the Master’s rights in your religion. Let no great good deed you perform seem great to you, and never regard a small wrong you commit as insignificant.

Source page 133

وَاحْذَرِ التَّزَيُّنَ بِالْعِلْمِ كَمَا تَحْذَرُ الْعُجْبَ بِالْعَمَلِ، وَلَا تَعْتَقِدَنَّ بَاطِنًا مِنَ الْأَدَبِ يَنْقُضُهُ عَلَيْكَ ظَاهِرٌ مِنَ الْعِلْمِ، وَأَطِعِ اللَّهَ فِي مَعْصِيَةِ النَّاسِ، وَلَا تُطِعِ النَّاسَ فِي مَعْصِيَةِ اللَّهِ تَعَالَى، وَلَا تَدَّخِرَنَّ مِنْ جُهْدِكَ عَنِ اللَّهِ شَيْئًا، وَلَا تَرْضَ مِنْ نَفْسِكَ لِلَّهِ عَمَلًا، وَقُمْ بَيْنَ يَدَيْهِ فِي صَلَاتِكَ جُمْلَةً.

Wa-iḥdhari al-tazayyuna bi-al-ʿilmi ka-mā taḥdharu al-ʿujba bi-al-ʿamali, wa-lā taʿtaqidanna bāṭinan mina al-ʾadabi yanquḍuhu ʿalayka ẓāhirun mina al-ʿilmi, wa-ʾaṭiʿi Allāha fī maʿṣiyati al-nāsi, wa-lā tuṭiʿi al-nāsa fī maʿṣiyati Allāhi taʿālā, wa-lā taddakhiranna min juhdika ʿani Allāhi shayʾan, wa-lā tarḍa min nafsika li-llāhi ʿamalan, wa-qum bayna yadayhi fī ṣalātika jumlatan.

Beware of adorning yourself with knowledge just as you beware of being impressed with your actions. Do not embrace an inward rule of conduct that manifest knowledge disproves. Obey God even when that entails disobeying people, and do not obey people by disobeying God Most High. Hold back none of your effort from God, and do not be satisfied with any deed of yours offered to Him. Stand before Him in your prayer with your whole being.

Source page 135

وَأَدِّ زَكَاةَ مَا افْتَرَضَ اللَّهُ عَلَيْكَ بِالنَّشَاطِ وَالرَّغْبَةِ، وَاحْفَظْ صَوْمَكَ مِنَ الْكَذِبِ وَالْغِيبَةِ.

Wa-ʾaddi zakāta mā iftaraḍa Allāhu ʿalayka bi-al-nashāṭi wa-al-raghbati, wa-iḥfaẓ ṣawmaka mina al-kadhibi wa-al-ghībati.

Pay the alms that God has made obligatory upon you with energy and willingness, and protect your fast from lying and backbiting.

وَارْعَ حَقَّ الْجَارِ وَالْمِسْكِينِ وَالْقَرِيبِ، وَأَدِّبْ أَهْلَكَ، وَارْفُقْ بِمَا مَلَكَتْ يَمِينُكَ، وَكُنْ قَوَّامًا بِالنَّشَاطِ كَمَا أَمَرَكَ، وَإِذَا حُرِّكْتَ لِخَيْرٍ فَتَعَجَّلْهُ، وَمَا اشْتَبَهَ عَلَيْكَ فَدَعْهُ.

Wa-irʿa ḥaqqa al-jāri wa-al-miskīni wa-al-qarībi, wa-ʾaddib ʾahlaka, wa-urfuq bi-mā malakat yamīnuka, wa-kun qawwāman bi-al-nashāṭi ka-mā ʾamaraka, wa-ʾidhā ḥurrikta li-khayrin fa-taʿajjalhu, wa-mā ishtabaha ʿalayka fa-daʿhu.

Observe the rights of your neighbor, the needy, and your relatives. Teach your household good conduct, and be gentle with the enslaved people you own. Be steadfast and energetic in fulfilling your duties, as He has commanded you. When you are stirred toward a good deed, hasten to it, and leave whatever is doubtful to you.

Source page 136

وَالْزَمِ الرَّحْمَةَ لِلْمُؤْمِنِينَ، وَقُلِ الْحَقَّ حَيْثُمَا كُنْتَ.

Wa-ilzami al-raḥmata li-al-muʾminīna, wa-quli al-ḥaqqa ḥaythumā kunta.

Always show mercy to the believers, and speak the truth wherever you are.

وَلَا تُكْثِرِ الْأَيْمَانَ وَإِنْ كُنْتَ صَادِقًا، وَاحْذَرِ التَّوَسُّعَ فِي الْمَنْطِقِ وَإِنْ كُنْتَ بَلِيغًا، وَإِيَّاكَ وَالتَّكَلُّفَ فِي الدِّينِ وَإِنْ كُنْتَ عَالِمًا، وَقَدِّمِ الْعِلْمَ قَبْلَ كُلِّ مَقَالٍ.

Wa-lā tukthiri al-ʾaymāna wa-ʾin kunta ṣādiqan, wa-iḥdhari al-tawassuʿa fī al-manṭiqi wa-ʾin kunta balīghan, wa-ʾiyyāka wa-al-takallufa fī al-dīni wa-ʾin kunta ʿāliman, wa-qaddimi al-ʿilma qabla kulli maqālin.

Do not swear oaths frequently, even when you are truthful. Beware of speaking expansively, even when you are eloquent. Avoid affectation in religion, even when you are learned, and put knowledge before every statement.

Source page 138

وَالْزَمِ الْإِشْفَاقَ بَعْدَ الِاجْتِهَادِ، وَدَارِ النَّاسَ مَا سَلِمَ لَكَ الدِّينُ، وَاحْذَرِ الْمُدَاهَنَةَ أَصْلًا.

Wa-ilzami al-ʾishfāqa baʿda al-ijtihādi, wa-dāri al-nāsa mā salima laka al-dīnu, wa-iḥdhari al-mudāhanata ʾaṣlan.

Hold fast to apprehension even after striving. Be tactful with people as long as your religion remains intact, and beware of compromising it in any way.

Source page 140

وَخَالِقِ النَّاسَ بِخُلُقٍ حَسَنٍ، وَلَا تَسْتَحِيَنَّ أَنْ تَقُولَ فِيمَا لَا تَعْلَمُ: اللَّهُ أَعْلَمُ.

Wa-khāliqi al-nāsa bi-khuluqin ḥasanin, wa-lā tastaḥiyanna ʾan taqūla fī-mā lā taʿlamu: Allāhu ʾaʿlamu.

Treat people with good character, and never be ashamed to say, about what you do not know, “God knows best.”

وَلَا تَنْشُرْ حَدِيثَكَ عِنْدَ مَنْ لَا يُرِيدُهُ، وَلَا تَبْذُلْ دِينَكَ عِنْدَ مَنْ يُبَغِّضُهُ إِلَيْكَ، وَلَا تَتَعَرَّضْ مِنَ الْبَلَاءِ مَا لَا طَاقَةَ لَكَ بِهِ، وَأَكْرِمْ نَفْسَكَ عَمَّنْ يُهِينُهَا، وَنَزِّهْ هِمَّتَكَ عَنْ دَنَاءَةِ الْأَخْلَاقِ، وَلَا تُوَاخِ إِلَّا أَمِينًا، وَلَا تُبْدِ أَسْرَارَكَ لِكُلِّ النَّاسِ، وَلَا تُجَاوِزْ بِالْمَرْءِ حَالَهُ، وَلَا تُخَاطِبْهُ مِنَ الْعِلْمِ بِمَا لَا يَحْتَمِلُهُ عَقْلُهُ، وَلَا تَدْخُلْ فِي أَمْرٍ لَمْ تُدْعَ إِلَيْهِ.

Wa-lā tanshur ḥadīthaka ʿinda man lā yurīduhu, wa-lā tabdhul dīnaka ʿinda man yubagghiḍuhu ʾilayka, wa-lā tataʿarraḍ mina al-balāʾi mā lā ṭāqata laka bihi, wa-ʾakrim nafsaka ʿamman yuhīnuhā, wa-nazzih himmataka ʿan danāʾati al-ʾakhlāqi, wa-lā tuwākhi ʾillā ʾamīnan, wa-lā tubdi ʾasrāraka li-kulli al-nāsi, wa-lā tujāwiz bi-al-marʾi ḥālahu, wa-lā tukhāṭibhu mina al-ʿilmi bi-mā lā yaḥtamiluhu ʿaqluhu, wa-lā tadkhul fī ʾamrin lam tudʿa ʾilayhi.

Do not spread your talk among those who do not want it, or lay your religion open before someone who makes it hateful to you. Do not expose yourself to trials you cannot bear. Preserve your dignity from those who would demean you, and keep your aspirations above base conduct. Take only a trustworthy person as a close friend. Do not disclose your secrets to everyone. Do not take anyone beyond their capacity, or address them with knowledge their mind cannot bear. Do not enter into a matter to which you have not been invited.

وَوَقِّرْ مَجَالِسَ الْعُلَمَاءِ، وَاعْرِفْ قَدْرَ الْحُكَمَاءِ.

Wa-waqqir majālisa al-ʿulamāʾi, wa-iʿrif qadra al-ḥukamāʾi.

Honor the gatherings of scholars, and recognize the worth of the wise.

Source page 142

وَلَا تَدَعِ الْمُكَافَأَةَ وَالصَّنَائِعَ، وَأَعْرِضْ عَنِ الْجُهَّالِ، وَاحْلُمْ عَنِ السُّفَهَاءِ، وَشَاوِرْ فِي أَمْرِكَ الَّذِينَ يَخْشَوْنَ اللَّهَ.

Wa-lā tadaʿi al-mukāfaʾata wa-al-ṣanāʾiʿa, wa-ʾaʿriḍ ʿani al-juhhāli, wa-uḥlum ʿani al-sufahāʾi, wa-shāwir fī ʾamrika al-ladhīna yakhshawna Allāha.

Do not neglect repaying kindness or doing good turns. Turn away from the ignorant, be forbearing toward the foolish, and consult those who fear God about your affairs.

Source pages 142–143

وَانْصُرْ أَخَاكَ مَظْلُومًا، وَرُدَّهُ إِلَى الْحَقِّ إِنْ كَانَ ظَالِمًا، وَابْذُلْ لَهُ حَقَّهُ مِنْكَ، وَلَا تُطَالِبْهُ فِي حَقِّكَ مِنْهُ، وَيَسِّرْ عَلَى الْغَرِيمِ، وَارْفُقْ بِالْأَرْمَلَةِ وَالْيَتِيمِ، وَأَكْرِمِ الصَّابِرِينَ مِنَ الْفُقَرَاءِ، وَارْحَمْ أَهْلَ الْبَلَاءِ مِنَ الْأَغْنِيَاءِ، وَلَا تَحْسُدَنَّ أَحَدًا عَلَى نِعْمَةٍ.

Wa-unṣur ʾakhāka maẓlūman, wa-ruddahu ʾilā al-ḥaqqi ʾin kāna ẓāliman, wa-ubdhul lahu ḥaqqahu minka, wa-lā tuṭālibhu fī ḥaqqika minhu, wa-yassir ʿalā al-gharīmi, wa-urfuq bi-al-ʾarmalati wa-al-yatīmi, wa-ʾakrimi al-ṣābirīna mina al-fuqarāʾi, wa-irḥam ʾahla al-balāʾi mina al-ʾaghniyāʾi, wa-lā taḥsudanna ʾaḥadan ʿalā niʿmatin.

Support your brother when he is wronged, and bring him back to what is right if he is doing wrong. Give him what he is entitled to from you, without demanding from him what you are entitled to. Make things easy for the debtor. Be gentle with the widow and the orphan. Honor the patient among the poor, and show compassion to the afflicted among the wealthy. Never envy anyone for a blessing.

Source page 143

وَلَا تَذْكُرْ أَحَدًا بِغِيبَةٍ، وَسُدَّ عَلَى نَفْسِكَ بَابَ سُوءِ الظَّنِّ بِخَوْفِ الْمَسْأَلَةِ، وَافْتَحْ بَابَ حُسْنِ الظَّنِّ بِسَعَةِ التَّأْوِيلِ، وَأَغْلِقْ بَابَ الطَّمَعِ بِالْإِيَاسِ، وَاسْتَفْتِحْ بَابَ الْغِنَى بِالْقَنَاعَةِ، وَنَزِّهْ ذِكْرَ اللَّهِ عَنْ إِضَافَةِ الْمَكَارِهِ.

Wa-lā tadhkur ʾaḥadan bi-ghībatin, wa-sudda ʿalā nafsika bāba sūʾi al-ẓanni bi-khawfi al-masʾalati, wa-iftaḥ bāba ḥusni al-ẓanni bi-saʿati al-taʾwīli, wa-ʾaghliq bāba al-ṭamaʿi bi-al-ʾiyāsi, wa-istaftiḥ bāba al-ghinā bi-al-qanāʿati, wa-nazzih dhikra Allāhi ʿan ʾiḍāfati al-makārihi.

Do not speak of anyone with backbiting. Close the door of suspicion against yourself through fear of being questioned, and open the door of charitable judgment through generous interpretation. Shut the door of covetousness by giving up expectations, and open the door of sufficiency through contentment. Keep your mention of God free of attributing hateful things to Him.

Source page 144

وَحَصِّلِ الْأَوْقَاتَ، وَاعْرِفْ مَا يَذْهَبُ بِهِ لَيْلُكَ وَنَهَارُكَ.

Wa-ḥaṣṣili al-ʾawqāta, wa-iʿrif mā yadhhabu bihi layluka wa-nahāruka.

Take stock of your time, and know what consumes your night and your day.

Source page 148

وَجَدِّدْ فِي كُلِّ وَقْتٍ تَوْبَةً، وَاجْعَلْ عُمْرَكَ ثَلَاثَ سَاعَاتٍ: سَاعَةً لِلْعِلْمِ، وَسَاعَةً لِلْعَمَلِ، وَسَاعَةً لِحُقُوقِ نَفْسِكَ وَمَا يَلْزَمُكَ. وَاعْتَبِرْ بِمَنْ مَضَى، وَتَفَكَّرْ فِي مُنْصَرَفِ الْفَرِيقَيْنِ بَيْنَ يَدَيِ اللَّهِ تَعَالَى: فَرِيقٌ فِي الْجَنَّةِ بِرِضَاهُ، وَفَرِيقٌ فِي السَّعِيرِ بِسَخَطِهِ. وَاعْرِفْ قُرْبَ اللَّهِ مِنْكَ، وَأَكْرِمِ الْحَفَظَةَ الْكَاتِبِينَ.

Wa-jaddid fī kulli waqtin tawbatan, wa-ijʿal ʿumraka thalātha sāʿātin: sāʿatan li-al-ʿilmi, wa-sāʿatan li-al-ʿamali, wa-sāʿatan li-ḥuqūqi nafsika wa-mā yalzamuka. Wa-iʿtabir bi-man maḍā, wa-tafakkar fī munṣarafi al-farīqayni bayna yadayi Allāhi taʿālā: farīqun fī al-jannati bi-riḍāhu, wa-farīqun fī al-saʿīri bi-sakhaṭihi. Wa-iʿrif qurba Allāhi minka, wa-ʾakrimi al-ḥafaẓata al-kātibīna.

Renew your repentance at every moment. Divide your life into three periods: a time for knowledge, a time for action, and a time for your own rightful needs and your obligations. Take a lesson from those who have passed away. Reflect on where the two groups will go from the presence of God, exalted is He: one group to the Garden through His good pleasure, and another to the Blaze through His displeasure. Recognize how near God is to you, and honor the recording guardians.

Source page 149

وَتَنَاوَلْ نِعَمَ اللَّهِ بِالْفَهْمِ، وَرُدَّهَا إِلَيْهِ بِحُسْنِ الثَّنَاءِ وَالشُّكْرِ.

Wa-tanāwal niʿama Allāhi bi-al-fahmi, wa-ruddahā ʾilayhi bi-ḥusni al-thanāʾi wa-al-shukri.

Receive God’s blessings with understanding, and return them to Him through worthy praise and gratitude.

Source page 151

وَاحْذَرْ مِنِ اتِّهَامِ النَّفْسِ بِرُؤْيَةِ الْمَقَامَاتِ، وَتَسَفُّهِ الْحَقِّ بِغَمْطِ النَّاسِ، فَإِنَّهُ سَمٌّ قَاتِلٌ، وَاعْتَزِلْ خَوْفَ السُّقُوطِ مِنْ أَعْيُنِ النَّاسِ لِخَوْفِ مَقْتِهِمْ، وَخَوْفَ الْفَقْرِ بِقُرْبِ الْأَجَلِ، وَأَخْفِ أَثَرَكَ مَا اسْتَطَعْتَ.

Wa-iḥdhar mini ittihāmi al-nafsi bi-ruʾyati al-maqāmāti, wa-tasaffuhi al-ḥaqqi bi-ghamṭi al-nāsi, fa-ʾinnahu sammun qātilun, wa-iʿtazil khawfa al-suqūṭi min ʾaʿyuni al-nāsi li-khawfi maqtihim, wa-khawfa al-faqri bi-qurbi al-ʾajali, wa-ʾakhfi ʾatharaka mā istaṭaʿta.

Be on guard, out of distrust of the self, against seeing yourself as having attained spiritual stations, and against scorning the truth by belittling people, for this is a deadly poison. Put aside the fear of falling in people’s estimation for fear of their hatred, and the fear of poverty through the nearness of death. Conceal your traces as much as you can.

Source page 152

وَابْذُلِ الْجُهْدَ عِنْدَ الْمَشُورَةِ، وَأَحِبَّ فِي اللَّهِ بِعَزْمٍ، وَاقْطَعْ فِي اللَّهِ بِحَزْمٍ، وَلَا تُخَالِلْ إِلَّا تَقِيًّا عَالِمًا، وَلَا تُخَالِطْ إِلَّا عَاقِلًا بَصِيرًا، وَكُنْ مُقْتَدِيًا بِمَنْ قَبْلَكَ مِنَ الْأَئِمَّةِ، وَمُعَلِّمًا لِمَنْ بَعْدَكَ مِنَ الْأُمَّةِ، إِمَامًا لِلْمُتَّقِينَ، كَهْفًا لِلْمُسْتَرْشِدِينَ.

Wa-ubdhuli al-juhda ʿinda al-mashūrati, wa-ʾaḥibba fī Allāhi bi-ʿazmin, wa-iqṭaʿ fī Allāhi bi-ḥazmin, wa-lā tukhālil ʾillā taqiyyan ʿāliman, wa-lā tukhāliṭ ʾillā ʿāqilan baṣīran, wa-kun muqtadiyan bi-man qablaka mina al-ʾaʾimmati, wa-muʿalliman li-man baʿdaka mina al-ʾummati, ʾimāman li-al-muttaqīna, kahfan li-al-mustarshidīna.

Make every effort when giving counsel. Love for God’s sake with resolve, and sever ties for God’s sake with firmness. Take as an intimate friend only someone God-conscious and learned, and associate only with someone sensible and discerning. Follow the leaders who came before you, and teach those of the community who come after you: be a leader for the God-conscious and a refuge for those seeking guidance.

وَلَا تُظْهِرَنَّ إِلَى أَحَدٍ شَكْوَى، وَلَا تَأْكُلْ بِدِينِكَ الدُّنْيَا.

Wa-lā tuẓhiranna ʾilā ʾaḥadin shakwā, wa-lā taʾkul bi-dīnika al-dunyā.

Never reveal a complaint to anyone, and do not use your religion to consume worldly gain.

Source page 153

وَخُذْ بِحَظِّكَ مِنَ الْعُزْلَةِ، وَلَا تَأْخُذَنَّ إِلَّا حَلَالًا، وَجَانِبِ الْإِسْرَافَ، وَاقْنَعْ مِنَ الدُّنْيَا بِالْكَفَافِ.

Wa-khudh bi-ḥaẓẓika mina al-ʿuzlati, wa-lā taʾkhudhanna ʾillā ḥalālan, wa-jānibi al-ʾisrāfa, wa-iqnaʿ mina al-dunyā bi-al-kafāfi.

Take your share of solitude. Take only what is lawful, avoid excess, and be content with enough of this world to meet your needs.

Source page 154

وَاطْلُبِ الْأَدَبَ فِي بَسَاتِينِ الْعِلْمِ، وَالْأُنْسَ فِي مَوَاطِنِ الْخَلْوَةِ، وَالْحَيَاءَ فِي شِعَابِ النَّفْسِ، وَالِاعْتِبَارَ فِي أَوْدِيَةِ التَّفَكُّرِ، وَالْحِكْمَةَ فِي رِيَاضِ الْخَوْفِ. وَاعْرِفْ دَوَامَ إِحْسَانِ اللَّهِ إِلَيْكَ مَعَ مُخَالَفَتِكَ لِأَمْرِهِ، وَحِلْمَهُ عَنْكَ مَعَ إِعْرَاضِكَ عَنْ ذِكْرِهِ، وَسَتْرَهُ عَلَيْكَ مَعَ قِلَّةِ حَيَائِكَ مِنْهُ، وَغِنَاهُ عَنْكَ مَعَ فَقْرِكَ إِلَيْهِ.

Wa-uṭlubi al-ʾadaba fī basātīni al-ʿilmi, wa-al-ʾunsa fī mawāṭini al-khalwati, wa-al-ḥayāʾa fī shiʿābi al-nafsi, wa-al-iʿtibāra fī ʾawdiyati al-tafakkuri, wa-al-ḥikmata fī riyāḍi al-khawfi. Wa-iʿrif dawāma ʾiḥsāni Allāhi ʾilayka maʿa mukhālafatika li-ʾamrihi, wa-ḥilmahu ʿanka maʿa ʾiʿrāḍika ʿan dhikrihi, wa-satrahu ʿalayka maʿa qillati ḥayāʾika minhu, wa-ghināhu ʿanka maʿa faqrika ʾilayhi.

Seek good conduct in the gardens of knowledge, intimacy in the places of solitude, modesty in the ravines of the self, reflection in the valleys of contemplation, and wisdom in the meadows of fear. Recognize God’s unceasing goodness to you despite your disobedience to His command; His forbearance toward you despite your turning away from remembering Him; His concealment of your faults despite your little shame before Him; and His freedom from any need of you despite your need of Him.

أَيْنَ عَالِمٌ بِرَبِّهِ؟ أَيْنَ خَائِفٌ مِنْ ذَنْبِهِ؟ أَيْنَ مَسْرُورٌ بِقُرْبِهِ؟ أَيْنَ مَشْغُولٌ بِذِكْرِهِ؟ أَيْنَ مُشْفِقٌ مِنْ بُعْدِهِ؟ هُوَ ذَا مَغْفُورٌ لَهُ! يَا مَغْرُورُ، أَلَمْ يَرَكَ الْجَلِيلُ قَدْ هَتَكْتَ السُّتُورَ؟!

ʾAyna ʿālimun bi-rabbihi? ʾAyna khāʾifun min dhanbihi? ʾAyna masrūrun bi-qurbihi? ʾAyna mashghūlun bi-dhikrihi? ʾAyna mushfiqun min buʿdihi? Huwa dhā maghfūrun lahu! Yā maghrūru, ʾa-lam yaraka al-jalīlu qad hatakta al-sutūra?!

Where is one who knows his Lord? Where is one who fears his sin? Where is one delighted by His nearness? Where is one occupied with remembering Him? Where is one apprehensive of distance from Him? Here is one who is forgiven! You who are deluded, has the Majestic One not seen you tear away the veils?

Source pages 154–155

وَاعْلَمْ يَا أَخِي أَنَّ الذُّنُوبَ تُورِثُ الْغَفْلَةَ، وَالْغَفْلَةَ تُورِثُ الْقَسْوَةَ، وَالْقَسْوَةَ تُورِثُ الْبُعْدَ مِنَ اللَّهِ، وَالْبُعْدَ مِنَ اللَّهِ يُورِثُ النَّارَ. وَإِنَّمَا يَتَفَكَّرُ فِي هَذِهِ الْأَحْيَاءُ، وَأَمَّا الْأَمْوَاتُ فَقَدْ أَمَاتُوا أَنْفُسَهُمْ بِحُبِّ الدُّنْيَا.

Wa-iʿlam yā ʾakhī ʾanna al-dhunūba tūrithu al-ghaflata, wa-al-ghaflata tūrithu al-qaswata, wa-al-qaswata tūrithu al-buʿda mina Allāhi, wa-al-buʿda mina Allāhi yūrithu al-nāra. Wa-ʾinnamā yatafakkaru fī hādhihi al-ʾaḥyāʾu, wa-ʾammā al-ʾamwātu fa-qad ʾamātū ʾanfusahum bi-ḥubbi al-dunyā.

Know, my brother, that sins produce heedlessness, heedlessness produces hardness of heart, hardness of heart produces distance from God, and distance from God produces the Fire. Only the living reflect on these things. As for the dead, they have put themselves to death through love of this world.

Source page 160

وَاعْلَمْ أَنَّهُ كَمَا لَا يُغْنِي ضَوْءُ النَّهَارِ الْأَعْمَى، كَذَلِكَ لَا يُضِيءُ بِنُورِ الْعِلْمِ إِلَّا أَهْلُ التُّقَى، وَكَمَا أَنَّ الْمَيِّتَ لَا يَنْفَعُهُ الدَّوَاءُ، كَذَلِكَ لَا يُفِيدُ الْأَدَبُ فِي أَهْلِ الدَّعْوَى، وَكَمَا لَا يُنْبِتُ الْوَابِلُ الصَّفَا، كَذَلِكَ لَا تُثْمِرُ الْحِكْمَةُ بِقَلْبِ مُحِبِّ الدُّنْيَا.

Wa-iʿlam ʾannahu ka-mā lā yughnī ḍawʾu al-nahāri al-ʾaʿmā, ka-dhālika lā yuḍīʾu bi-nūri al-ʿilmi ʾillā ʾahlu al-tuqā, wa-ka-mā ʾanna al-mayyita lā yanfaʿuhu al-dawāʾu, ka-dhālika lā yufīdu al-ʾadabu fī ʾahli al-daʿwā, wa-ka-mā lā yunbitu al-wābilu al-ṣafā, ka-dhālika lā tuthmiru al-ḥikmatu bi-qalbi muḥibbi al-dunyā.

Know that just as daylight is of no use to the blind, only the God-conscious shine with the light of knowledge. Just as medicine does not benefit the dead, good discipline does not help those who merely make claims. Just as a downpour does not make smooth rock grow, wisdom does not bear fruit in the heart of one who loves this world.

Source pages 160–161

وَمَنْ أَلِفَ هَوَاهُ قَلَّ أَدَبُهُ، وَمَنْ خَالَفَ دَلَالَةَ عِلْمِهِ كَثُرَ جَهْلُهُ، وَمَنْ لَمْ يَنْفَعْهُ دَوَاؤُهُ كَيْفَ يُدَاوِي غَيْرَهُ؟

Wa-man ʾalifa hawāhu qalla ʾadabuhu, wa-man khālafa dalālata ʿilmihi kathura jahluhu, wa-man lam yanfaʿhu dawāʾuhu kayfa yudāwī ghayrahu?

Those who grow attached to their own desire have little discipline; those who oppose the guidance of their knowledge increase their ignorance. How can someone whose own medicine does not benefit him treat anyone else?

Source page 161

وَاعْلَمْ أَنَّ أَرْوَحَ النَّاسِ أَبْدَانًا أَهْلُ الزُّهْدِ فِي الدُّنْيَا، وَأَتْعَبَ النَّاسِ قُلُوبًا وَأَكْثَرَهُمْ شُغْلًا أَهْلُ الِاهْتِمَامِ بِالدُّنْيَا، وَأَعْوَنُ الْأَخْلَاقِ عَلَى الزُّهْدِ قِصَرُ الْأَمَلِ، وَأَقْرَبُ حَالَاتِ أَهْلِ الْمَعْرِفَةِ ذِكْرُ الْقِيَامِ لِلَّهِ عَزَّ وَجَلَّ. قَالَ اللَّهُ عَزَّ وَجَلَّ: ﴿إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا﴾.

Wa-iʿlam ʾanna ʾarwaḥa al-nāsi ʾabdānan ʾahlu al-zuhdi fī al-dunyā, wa-ʾatʿaba al-nāsi qulūban wa-ʾaktharahum shughlan ʾahlu al-ihtimāmi bi-al-dunyā, wa-ʾaʿwanu al-ʾakhlāqi ʿalā al-zuhdi qiṣaru al-ʾamali, wa-ʾaqrabu ḥālāti ʾahli al-maʿrifati dhikru al-qiyāmi li-llāhi ʿazza wa-jalla. Qāla Allāhu ʿazza wa-jalla: “ʾInna Allāha kāna ʿalaykum raqīban.”

Know that those most at ease in body are those detached from this world, while those most weary in heart and most preoccupied are those absorbed in it. The disposition most helpful to detachment is limiting one’s hopes for the future. The nearest of the states of those who know God is remembering the standing before God, mighty and majestic. God, mighty and majestic, said, “God has always been watching over you.”

Source pages 161–163

وَاعْلَمْ أَنَّهُ لَا طَرِيقَ أَقْرَبُ مِنَ الصِّدْقِ، وَلَا دَلِيلَ أَنْجَحُ مِنَ الْعِلْمِ، وَلَا زَادَ أَبْلَغُ مِنَ التَّقْوَى، وَمَا رَأَيْتُ أَنْفَى لِلْوَسْوَاسِ مِنْ تَرْكِ الْفُضُولِ، وَلَا أَنْوَرَ لِلْقَلْبِ مِنْ سَلَامَةِ الصَّدْرِ. وَوَجَدْتُ كَرَامَةَ الْمُؤْمِنِ تَقْوَاهُ، وَحِلْمَهُ صَبْرَهُ، وَعَقْلَهُ تَجَمُّلَهُ، وَمَوَدَّتَهُ تَجَاوُزَهُ وَعَفْوَهُ، وَشَرَفَهُ تَوَاضُعَهُ وَرِفْقَهُ.

Wa-iʿlam ʾannahu lā ṭarīqa ʾaqrabu mina al-ṣidqi, wa-lā dalīla ʾanjaḥu mina al-ʿilmi, wa-lā zāda ʾablaghu mina al-taqwā, wa-mā raʾaytu ʾanfā li-al-waswāsi min tarki al-fuḍūli, wa-lā ʾanwara li-al-qalbi min salāmati al-ṣadri. Wa-wajadtu karāmata al-muʾmini taqwāhu, wa-ḥilmahu ṣabrahu, wa-ʿaqlahu tajammulahu, wa-mawaddatahu tajāwuzahu wa-ʿafwahu, wa-sharafahu tawāḍuʿahu wa-rifqahu.

Know that no path is nearer than truthfulness, no guide more effective than knowledge, and no provision more far-reaching than God-consciousness. I have seen nothing that drives away intrusive thoughts better than abandoning excess, or that gives the heart more light than freedom from ill will. I have found that a believer’s dignity is his God-consciousness, his forbearance his patience, his intelligence his dignified bearing, his affection his overlooking and pardoning, and his nobility his humility and gentleness.

Source page 163

وَاعْلَمْ أَنَّ مَحَبَّةَ الْغِنَى مَعَ اخْتِيَارِ اللَّهِ لِعَبْدِهِ الْفَقْرَ تَسَخُّطٌ، وَمَحَبَّةَ الْفَقْرِ مَعَ اخْتِيَارِ اللَّهِ لِعَبْدِهِ الْغِنَى جَوْرٌ، وَكُلُّ ذَلِكَ هَرَبٌ مِنَ الشُّكْرِ لِقِلَّةِ الْمَعْرِفَةِ، وَتَضْيِيعٌ لِلْأَوْقَاتِ مِنْ قِصَرِ الْعِلْمِ.

Wa-iʿlam ʾanna maḥabbata al-ghinā maʿa ikhtiyāri Allāhi li-ʿabdihi al-faqra tasakhkhuṭun, wa-maḥabbata al-faqri maʿa ikhtiyāri Allāhi li-ʿabdihi al-ghinā jawrun, wa-kullu dhālika harabun mina al-shukri li-qillati al-maʿrifati, wa-taḍyīʿun li-al-ʾawqāti min qiṣari al-ʿilmi.

Know that loving wealth when God has chosen poverty for His servant is resentment, and loving poverty when God has chosen wealth for His servant is a wrong. All of this is a flight from gratitude through lack of knowledge of Him, and a squandering of time through limited understanding.

وَذَلِكَ أَنَّ إِيمَانَ الْغَنِيِّ لَا يُصْلِحُهُ الْفَقْرُ، وَإِيمَانَ الْفَقِيرِ لَا يُصْلِحُهُ الْغِنَى، كَمَا جَاءَ فِي الْخَبَرِ أَنَّ اللَّهَ تَعَالَى يَقُولُ: «إِنَّ مِنْ عِبَادِي مَنْ لَا يُصْلِحُ إِيمَانَهُ إِلَّا الْفَقْرُ، وَلَوْ أَغْنَيْتُهُ لَأَفْسَدَهُ ذَلِكَ، وَإِنَّ مِنْ عِبَادِي مَنْ لَا يُصْلِحُ إِيمَانَهُ إِلَّا الْغِنَى، وَلَوْ أَفْقَرْتُهُ لَأَفْسَدَهُ ذَلِكَ».

Wa-dhālika ʾanna ʾīmāna al-ghaniyyi lā yuṣliḥuhu al-faqru, wa-ʾīmāna al-faqīri lā yuṣliḥuhu al-ghinā, ka-mā jāʾa fī al-khabari ʾanna Allāha taʿālā yaqūlu: “ʾInna min ʿibādī man lā yuṣliḥu ʾīmānahu ʾillā al-faqru, wa-law ʾaghnaytuhu la-ʾafsadahu dhālika, wa-ʾinna min ʿibādī man lā yuṣliḥu ʾīmānahu ʾillā al-ghinā, wa-law ʾafqartuhu la-ʾafsadahu dhālika.”

That is because poverty does not put the wealthy person’s faith right, and wealth does not put the poor person’s faith right. As it is related in the report, God, exalted is He, says: “Among My servants are those whose faith is set right only by poverty; if I made them wealthy, that would corrupt it. And among My servants are those whose faith is set right only by wealth; if I made them poor, that would corrupt it.”

Source page 164

وَكَذَلِكَ فِي الصِّحَّةِ وَالسَّقَمِ، فَمَنْ عَرَفَ اللَّهَ لَمْ يَتَّهِمْهُ، وَمَنْ فَهِمَ عَنِ اللَّهِ رَضِيَ بِقَضَائِهِ، وَلَوْ لَمْ يَكُنْ لِأَهْلِ الْعِلْمِ إِلَّا هَذِهِ الْآيَةُ لَكَفَتْهُمْ: ﴿وَرَبُّكَ يَخْلُقُ مَا يَشَاءُ وَيَخْتَارُ مَا كَانَ لَهُمُ الْخِيَرَةُ﴾.

Wa-ka-dhālika fī al-ṣiḥḥati wa-al-saqami, fa-man ʿarafa Allāha lam yattahimhu, wa-man fahima ʿani Allāhi raḍiya bi-qaḍāʾihi, wa-law lam yakun li-ʾahli al-ʿilmi ʾillā hādhihi al-ʾāyatu la-kafathum: “Wa-rabbuka yakhluqu mā yashāʾu wa-yakhtāru mā kāna lahumu al-khiyaratu.”

The same applies to health and illness. Whoever knows God does not suspect Him, and whoever understands what comes from God is content with His decree. If the people of knowledge had only this verse, it would suffice for them: “Your Lord creates what He wills and chooses; the choice is not theirs.”

Source pages 164–165

وَاحْذَرْ أَخْلَاقَ الْجَاهِلِينَ، وَمُجَالَسَةَ الْمُذْنِبِينَ، وَدَعَاوَى الْمُعْجَبِينَ، وَرَجَاءَ الْمُغْتَرِّينَ، وَيَأْسَ الْقَانِطِينَ.

Wa-iḥdhar ʾakhlāqa al-jāhilīna, wa-mujālasata al-mudhnibīna, wa-daʿāwā al-muʿjabīna, wa-rajāʾa al-mughtarrīna, wa-yaʾsa al-qāniṭīna.

Beware of the conduct of the ignorant, the company of sinners, the claims of the self-admiring, the hopes of the deluded, and the despair of those who have lost hope.

Source page 165

وَكُنْ بِالْحَقِّ عَامِلًا، وَبِاللَّهِ وَاثِقًا، وَبِالْمَعْرُوفِ آمِرًا، وَعَنِ الْمُنْكَرِ نَاهِيًا، فَإِنَّ مَنْ صَدَقَ اللَّهَ نَصَحَهُ، وَمَنْ تَزَيَّنَ لِغَيْرِهِ فَضَحَهُ، وَمَنْ تَوَكَّلَ عَلَيْهِ كَفَاهُ، وَمَنْ وَثِقَ بِغَيْرِهِ مَقَتَهُ، وَمَنْ خَافَهُ أَمَّنَهُ، وَمَنْ شَكَرَهُ زَادَهُ، وَمَنْ أَطَاعَهُ أَكْرَمَهُ، وَمَنْ آثَرَهُ أَحَبَّهُ.

Wa-kun bi-al-ḥaqqi ʿāmilan, wa-bi-Allāhi wāthiqan, wa-bi-al-maʿrūfi ʾāmiran, wa-ʿani al-munkari nāhiyan, fa-ʾinna man ṣadaqa Allāha naṣaḥahu, wa-man tazayyana li-ghayrihi faḍaḥahu, wa-man tawakkala ʿalayhi kafāhu, wa-man wathiqa bi-ghayrihi maqatahu, wa-man khāfahu ʾammanahu, wa-man shakarahu zādahu, wa-man ʾaṭāʿahu ʾakramahu, wa-man ʾātharahu ʾaḥabbahu.

Act according to the truth, trust in God, enjoin what is right, and forbid what is wrong. God counsels whoever is truthful with Him; He exposes whoever adorns himself for another; He is enough for whoever trusts in Him; He detests whoever trusts in another; He makes secure whoever fears Him; He gives more to whoever thanks Him; He honors whoever obeys Him; and He loves whoever gives Him preference.

Source page 166

وَاحْذَرْ أَنْ تَدِينَ لِلَّهِ بِالْعَقْلِ، وَتَعْمَلَ بِالْهَوَى، وَتَتْرُكَ الْحَقَّ، وَتَبُوءَ بِالْبَاطِلِ، وَتَتَمَنَّى الْمَغْفِرَةَ وَأَنْتَ نَاسٍ لِلتَّوْبَةِ.

Wa-iḥdhar ʾan tadīna li-llāhi bi-al-ʿaqli, wa-taʿmala bi-al-hawā, wa-tatruka al-ḥaqqa, wa-tabūʾa bi-al-bāṭili, wa-tatamannā al-maghfirata wa-ʾanta nāsin li-al-tawbati.

Beware of practicing religion toward God by reason, acting on desire, abandoning the truth, taking falsehood upon yourself, and wishing for forgiveness while forgetting repentance.

وَاعْلَمْ أَنَّهُ لَا يُرْضَى مِنَ الْعِلْمِ وَالْعَمَلِ إِلَّا مَا ثَبَتَ بِالْيَقِينِ أَصْلُهُ، وَعَلَا بِالصِّدْقِ فَرْعُهُ، وَأَثْمَرَ بِالْوَرَعِ نَبَاتُهُ، وَقَامَ بِالْإِشْفَاقِ بُرْهَانُهُ، وَحَجَبَ بِالْخَشْيَةِ أَسْتَارَهُ. فَلَا تَرْضَ مِنْ نَفْسِكَ بِالتَّوَانِي، فَإِنَّهُ لَا عُذْرَ لِأَحَدٍ فِي التَّفْرِيطِ، وَلَا لِأَحَدٍ عَنِ اللَّهِ غِنًى.

Wa-iʿlam ʾannahu lā yurḍā mina al-ʿilmi wa-al-ʿamali ʾillā mā thabata bi-al-yaqīni ʾaṣluhu, wa-ʿalā bi-al-ṣidqi farʿuhu, wa-ʾathmara bi-al-waraʿi nabātuhu, wa-qāma bi-al-ʾishfāqi burhānuhu, wa-ḥajaba bi-al-khashyati ʾastārahu. Fa-lā tarḍa min nafsika bi-al-tawānī, fa-ʾinnahu lā ʿudhra li-ʾaḥadin fī al-tafrīṭi, wa-lā li-ʾaḥadin ʿani Allāhi ghinan.

Know that knowledge and action are acceptable only when their root is made firm by certainty, their branch rises through truthfulness, their growth bears fruit through scrupulousness, their proof stands through apprehension, and they draw their veils through reverent fear. Do not accept slackness from yourself. No one has an excuse for neglect, and no one has any independence from God.

Source pages 166–170

وَاعْلَمْ أَنَّ مِنْ سَعَادَةِ الْمَرْءِ حُسْنَ النِّيَّةِ فِيمَا عِنْدَ اللَّهِ تَعَالَى، وَالتَّوْفِيقَ لِمَحَابِّهِ. وَمَنْ أَرَادَ اللَّهُ بِهِ خَيْرًا وَهَبَ لَهُ الْعَقْلَ، وَحَبَّبَ إِلَيْهِ الْعِلْمَ، وَحَبَاهُ بِالْإِشْفَاقِ، وَاسْتَعْمَلَهُ بِالرِّفْقِ، وَأَغْنَاهُ بِالْقَنَاعَةِ، وَبَصَّرَهُ عَيْبَهُ.

Wa-iʿlam ʾanna min saʿādati al-marʾi ḥusna al-niyyati fī-mā ʿinda Allāhi taʿālā, wa-al-tawfīqa li-maḥābbihi. Wa-man ʾarāda Allāhu bihi khayran wahaba lahu al-ʿaqla, wa-ḥabbaba ʾilayhi al-ʿilma, wa-ḥabāhu bi-al-ʾishfāqi, wa-istaʿmalahu bi-al-rifqi, wa-ʾaghnāhu bi-al-qanāʿati, wa-baṣṣarahu ʿaybahu.

Know that a person’s good fortune includes a sound intention concerning what is with God, exalted is He, and being enabled to do what He loves. When God intends good for someone, He gives him intelligence, makes knowledge dear to him, grants him apprehension, puts him to work with gentleness, enriches him through contentment, and shows him his fault.

Source page 170

وَاعْلَمْ رَحِمَكَ اللَّهُ أَنَّ الصِّدْقَ وَالْإِخْلَاصَ أَصْلُ كُلِّ حَالٍ، فَمِنَ الصِّدْقِ يَتَشَعَّبُ الصَّبْرُ وَالْقَنَاعَةُ وَالزُّهْدُ وَالرِّضَا وَالْأُنْسُ، وَعَنِ الْإِخْلَاصِ يَتَشَعَّبُ الْيَقِينُ وَالْخَوْفُ وَالْمَحَبَّةُ وَالْإِجْلَالُ وَالْحَيَاءُ وَالتَّعْظِيمُ.

Wa-iʿlam raḥimaka Allāhu ʾanna al-ṣidqa wa-al-ʾikhlāṣa ʾaṣlu kulli ḥālin, fa-mina al-ṣidqi yatashaʿʿabu al-ṣabru wa-al-qanāʿatu wa-al-zuhdu wa-al-riḍā wa-al-ʾunsu, wa-ʿani al-ʾikhlāṣi yatashaʿʿabu al-yaqīnu wa-al-khawfu wa-al-maḥabbatu wa-al-ʾijlālu wa-al-ḥayāʾu wa-al-taʿẓīmu.

Know, may God have mercy on you, that truthfulness and sincerity are the root of every spiritual state. From truthfulness branch patience, contentment, detachment, acceptance, and intimacy. From sincerity branch certainty, fear, love, reverence, modesty, and veneration.

وَلِكُلِّ مُؤْمِنٍ فِي هَذِهِ الْمَقَامَاتِ مَوْطِنٌ يُعْرَفُ بِهِ حَالُهُ، فَيُقَالُ لَهُ: خَائِفٌ وَفِيهِ الرَّجَاءُ، وَرَاجٍ وَفِيهِ الْخَوْفُ، وَصَابِرٌ وَفِيهِ الرِّضَا، وَمُحِبٌّ وَفِيهِ الْحَيَاءُ، وَقُوَّةُ كُلِّ حَالٍ وَضَعْفُهُ بِحَسَبِ إِيمَانِ الْعَبْدِ وَمَعْرِفَتِهِ.

Wa-li-kulli muʾminin fī hādhihi al-maqāmāti mawṭinun yuʿrafu bihi ḥāluhu, fa-yuqālu lahu: khāʾifun wa-fīhi al-rajāʾu, wa-rājin wa-fīhi al-khawfu, wa-ṣābirun wa-fīhi al-riḍā, wa-muḥibbun wa-fīhi al-ḥayāʾu, wa-quwwatu kulli ḥālin wa-ḍaʿfuhu bi-ḥasabi ʾīmāni al-ʿabdi wa-maʿrifatihi.

Every believer has a place among these stations by which his state is known. Thus he is called fearful, although he has hope; hopeful, although he has fear; patient, although he has acceptance; or loving, although he has modesty. The strength and weakness of each state depend on the servant’s faith and knowledge of God.

وَلِكُلِّ أَصْلٍ مِنْ هَذِهِ الْأَحْوَالِ ثَلَاثُ عَلَامَاتٍ يُعْرَفُ بِهَا الْحَالُ.

Wa-li-kulli ʾaṣlin min hādhihi al-ʾaḥwāli thalāthu ʿalāmātin yuʿrafu bihā al-ḥālu.

Each root among these states has three signs by which the state is recognized.

فَالصِّدْقُ فِي ثَلَاثَةِ أَشْيَاءَ لَا تَتِمُّ إِلَّا بِهِ: صِدْقُ الْقَلْبِ بِالْإِيمَانِ تَحْقِيقًا، وَصِدْقُ النِّيَّةِ فِي الْأَعْمَالِ، وَصِدْقُ اللَّفْظِ فِي الْكَلَامِ.

Fa-al-ṣidqu fī thalāthati ʾashyāʾa lā tatimmu ʾillā bihi: ṣidqu al-qalbi bi-al-ʾīmāni taḥqīqan, wa-ṣidqu al-niyyati fī al-ʾaʿmāli, wa-ṣidqu al-lafẓi fī al-kalāmi.

Truthfulness concerns three things that cannot be complete without it: the heart’s truthfulness in truly realizing faith, truthfulness of intention in actions, and truthfulness of expression in speech.

وَالصَّبْرُ فِي ثَلَاثَةِ أَشْيَاءَ لَا تَتِمُّ إِلَّا بِهِ: الصَّبْرُ عَنْ مَحَارِمِ اللَّهِ، وَالصَّبْرُ عَلَى اتِّبَاعِ أَمْرِ اللَّهِ، وَالصَّبْرُ عِنْدَ الْمَصَائِبِ احْتِسَابًا لِلَّهِ.

Wa-al-ṣabru fī thalāthati ʾashyāʾa lā tatimmu ʾillā bihi: al-ṣabru ʿan maḥārimi Allāhi, wa-al-ṣabru ʿalā ittibāʿi ʾamri Allāhi, wa-al-ṣabru ʿinda al-maṣāʾibi iḥtisāban li-llāhi.

Patience concerns three things that cannot be complete without it: patiently refraining from what God has forbidden, patiently following God’s command, and bearing afflictions patiently, seeking a reward from God.

Source page 171

وَالْقَنَاعَةُ فِي ثَلَاثَةِ أَشْيَاءَ: قِلَّةُ الْغِذَاءِ بَعْدَ وُجُودِهِ، وَصِيَانَةُ الْفَقْرِ عِنْدَ الْعَدَمِ وَقِلَّةِ الْأَسْبَابِ، وَالسُّكُونُ إِلَى أَوْقَاتِ اللَّهِ عَزَّ وَجَلَّ مَعَ حُلُولِ الْفَاقَةِ.

Wa-al-qanāʿatu fī thalāthati ʾashyāʾa: qillatu al-ghidhāʾi baʿda wujūdihi, wa-ṣiyānatu al-faqri ʿinda al-ʿadami wa-qillati al-ʾasbābi, wa-al-sukūnu ʾilā ʾawqāti Allāhi ʿazza wa-jalla maʿa ḥulūli al-fāqati.

Contentment concerns three things: eating little when food is available; preserving one’s dignity in poverty when one has nothing and means are few; and resting calmly in the times appointed by God, mighty and majestic, even when destitution arrives.

وَلِلْقَنَاعَةِ أَوَّلٌ وَآخِرٌ، فَأَوَّلُهَا تَرْكُ الْفُضُولِ مَعَ وُجُودِ الِاتِّسَاعِ، وَآخِرُهَا وُجُودُ الْغِنَى مَعَ فَقْدِ الْأَسْبَابِ. وَمِنْ هَاهُنَا قَالَ بَعْضُهُمْ: الْقَنَاعَةُ أَعْلَى مِنَ الرِّضَا. وَإِنَّمَا أَرَادَ قَنَاعَةَ التَّمَامِ، لِأَنَّ الرَّاضِيَ لَا يَتَعَرَّضُ فِي الْمَنْعِ وَالْعَطَاءِ، وَالْقَانِعُ غَنِيٌّ بِرَبِّهِ، لَا يُحِبُّ الزِّيَادَةَ مَعَهُ مِنْ حَظٍّ هُوَ لَهُ إِلَّا مِنْهُ لَهُ.

Wa-li-al-qanāʿati ʾawwalun wa-ʾākhirun, fa-ʾawwaluhā tarku al-fuḍūli maʿa wujūdi al-ittisāʿi, wa-ʾākhiruhā wujūdu al-ghinā maʿa faqdi al-ʾasbābi. Wa-min hāhunā qāla baʿḍuhum: al-qanāʿatu ʾaʿlā mina al-riḍā. Wa-ʾinnamā ʾarāda qanāʿata al-tamāmi, li-ʾanna al-rāḍiya lā yataʿarraḍu fī al-manʿi wa-al-ʿaṭāʾi, wa-al-qāniʿu ghaniyyun bi-rabbihi, lā yuḥibbu al-ziyādata maʿahu min ḥaẓẓin huwa lahu ʾillā minhu lahu.

Contentment has a beginning and an end. Its beginning is abandoning excess when there is plenty; its end is finding sufficiency when one lacks means. Hence some have said, “Contentment is higher than acceptance.” They meant complete contentment: the person who accepts does not interfere with withholding and giving, while the contented person finds sufficiency in his Lord and, with Him, desires no increase in any share belonging to him except what comes from Him to him.

وَالزُّهْدُ فِي ثَلَاثَةِ أَشْيَاءَ لَا يُسَمَّى زَاهِدًا إِلَّا بِهَا: خَلْعُ الْأَيْدِي مِنَ الْأَمْلَاكِ، وَنَزَاهَةُ النَّفْسِ عَنِ الْحَلَالِ، وَالسَّهْوُ عَنِ الدُّنْيَا بِكَثْرَةِ الْأَوْقَاتِ.

Wa-al-zuhdu fī thalāthati ʾashyāʾa lā yusammā zāhidan ʾillā bihā: khalʿu al-ʾaydī mina al-ʾamlāki, wa-nazāhatu al-nafsi ʿani al-ḥalāli, wa-al-sahwu ʿani al-dunyā bi-kathrati al-ʾawqāti.

Detachment concerns three things without which one is not called detached: withdrawing one’s hands from possessions; keeping the self aloof even from what is lawful; and forgetting this world through the abundance of one’s spiritual moments.

Source pages 171–172

وَيَكُونُ الرَّجُلُ مُتَزَهِّدًا بِثَلَاثَةٍ أُخَرَ: حِمْيَةُ النَّفْسِ عِنْدَ تَرَامِي الْإِرَادَاتِ، وَالْهَرَبُ مِنْ مَوَاطِنِ الْغِنَى، وَأَخْذُ الْمَعْلُومِ عِنْدَ الْحَاجَةِ.

Wa-yakūnu al-rajulu mutazahhidan bi-thalāthatin ʾukhara: ḥimyatu al-nafsi ʿinda tarāmī al-ʾirādāti, wa-al-harabu min mawāṭini al-ghinā, wa-ʾakhdhu al-maʿlūmi ʿinda al-ḥājati.

A person practices detachment through three further things: restraining the self when desires stretch ever further; fleeing places of wealth; and taking one’s provision when it is needed.

Source page 172

وَالْأُنْسُ فِي ثَلَاثَةِ أَشْيَاءَ: أُنْسٌ بِالْعِلْمِ وَالذِّكْرِ فِي الْخَلْوَةِ، وَأُنْسٌ بِالْيَقِينِ وَالْمَعْرِفَةِ مَعَ الْخَلْوَةِ، وَأُنْسٌ بِاللَّهِ عَزَّ وَجَلَّ فِي كُلِّ حَالٍ.

Wa-al-ʾunsu fī thalāthati ʾashyāʾa: ʾunsun bi-al-ʿilmi wa-al-dhikri fī al-khalwati, wa-ʾunsun bi-al-yaqīni wa-al-maʿrifati maʿa al-khalwati, wa-ʾunsun bi-Allāhi ʿazza wa-jalla fī kulli ḥālin.

Intimacy concerns three things: intimacy through knowledge and remembrance in solitude; intimacy through certainty and knowledge of God together with solitude; and intimacy with God, mighty and majestic, in every state.

وَالرِّضَا نِظَامُ الْمَحَبَّةِ. وَنَفْسُ التَّوَكُّلِ رُوحُ الْيَقِينِ. وَقَدْ ذُكِرَ عَنْ أَيُّوبَ السِّخْتِيَانِيِّ وَالْفُضَيْلِ بْنِ عِيَاضٍ رَحْمَةُ اللَّهِ عَلَيْهِمَا أَنَّهُمَا كَانَا يَقُولَانِ: الرِّضَا التَّوَكُّلُ.

Wa-al-riḍā niẓāmu al-maḥabbati. Wa-nafsu al-tawakkuli rūḥu al-yaqīni. Wa-qad dhukira ʿan ʾAyyūba al-Sikhtiyāniyyi wa-al-Fuḍayli bni ʿIyāḍin raḥmatu Allāhi ʿalayhimā ʾannahumā kānā yaqūlāni: al-riḍā al-tawakkulu.

Acceptance holds love together. Trust itself is the spirit of certainty. It is related of Ayyūb al-Sikhtiyānī and al-Fuḍayl ibn ʿIyāḍ, may God’s mercy be upon them both, that they used to say, “Acceptance is trust.”

فَهَذِهِ شُعَبُ الصِّدْقِ الْمَأْخُوذَةُ بِأَوْصَافِ الْعِلْمِ. وَكَانَ سُفْيَانُ الثَّوْرِيُّ رَحِمَهُ اللَّهُ يَقُولُ: إِذَا كَمُلَ صِدْقُ الصَّادِقِ لَمْ يَمْلِكْ مَا فِي يَدَيْهِ.

Fa-hādhihi shuʿabu al-ṣidqi al-maʾkhūdhatu bi-ʾawṣāfi al-ʿilmi. Wa-kāna Sufyānu al-Thawriyyu raḥimahu Allāhu yaqūlu: ʾidhā kamula ṣidqu al-ṣādiqi lam yamlik mā fī yadayhi.

These, then, are the branches of truthfulness, understood through the descriptions supplied by knowledge. Sufyān al-Thawrī, may God have mercy on him, used to say, “When a truthful person’s truthfulness is complete, he no longer holds on to what is in his hands.”

Source pages 172–175

وَأَمَّا شُعَبُ الْإِخْلَاصِ فَلَا يُسَمَّى الْمُخْلِصُ مُخْلِصًا حَتَّى يُفْرِدَ اللَّهَ عَزَّ وَجَلَّ مِنَ الْأَشْبَاهِ وَالْأَنْدَادِ وَالصَّاحِبَةِ وَالْأَوْلَادِ، ثُمَّ إِرَادَتُهُ اللَّهَ بِإِقَامَةِ التَّوْحِيدِ، وَجَمْعِ الْهَمِّ لَهُ وَبِهِ فِي النَّفْلِ وَالْفَرْضِ.

Wa-ʾammā shuʿabu al-ʾikhlāṣi fa-lā yusammā al-mukhliṣu mukhliṣan ḥattā yufrida Allāha ʿazza wa-jalla mina al-ʾashbāhi wa-al-ʾandādi wa-al-ṣāḥibati wa-al-ʾawlādi, thumma ʾirādatuhu Allāha bi-ʾiqāmati al-tawḥīdi, wa-jamʿi al-hammi lahu wa-bihi fī al-nafli wa-al-farḍi.

As for the branches of sincerity, a sincere person is not called sincere until he affirms God, mighty and majestic, as uniquely free of likenesses, equals, a consort, and children; then there is his seeking God by upholding His oneness and gathering all his concern for Him and through Him in voluntary and obligatory acts alike.

Source page 175

وَصِحَّةُ الْيَقِينِ فِي ثَلَاثَةِ أَشْيَاءَ: سُكُونُ الْقَلْبِ إِلَى الثِّقَةِ بِاللَّهِ، وَالِانْقِيَادُ لِأَمْرِ اللَّهِ، وَالْإِشْفَاقُ وَالْوَجَلُ مِنْ سَابِقِ الْعِلْمِ.

Wa-ṣiḥḥatu al-yaqīni fī thalāthati ʾashyāʾa: sukūnu al-qalbi ʾilā al-thiqati bi-Allāhi, wa-al-inqiyādu li-ʾamri Allāhi, wa-al-ʾishfāqu wa-al-wajalu min sābiqi al-ʿilmi.

Sound certainty concerns three things: the heart’s resting calmly in confidence in God; submission to God’s command; and apprehension and trembling before His prior knowledge.

وَلِلْيَقِينِ أَوَّلٌ وَآخِرٌ، فَأَوَّلُهُ الطُّمَأْنِينَةُ، وَآخِرُهُ إِفْرَادُ اللَّهِ بِالْكِفَايَةِ، لِقَوْلِهِ جَلَّ وَعَزَّ: ﴿يَا أَيُّهَا النَّبِيُّ حَسْبُكَ اللَّهُ وَمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ﴾. وَالْحَسْبُ هُوَ الْكَافِي، وَالْمُكْتَفِي هُوَ الْعَبْدُ الرَّاضِي بِمَا قَضَى.

Wa-li-al-yaqīni ʾawwalun wa-ʾākhirun, fa-ʾawwaluhu al-ṭumaʾnīnatu, wa-ʾākhiruhu ʾifrādu Allāhi bi-al-kifāyati, li-qawlihi jalla wa-ʿazza: “Yā ʾayyuhā al-nabiyyu ḥasbuka Allāhu wa-mani ittabaʿaka mina al-muʾminīna.” Wa-al-ḥasbu huwa al-kāfī, wa-al-muktafī huwa al-ʿabdu al-rāḍī bi-mā qaḍā.

Certainty has a beginning and an end. Its beginning is tranquility; its end is recognizing God alone as sufficient, because He, majestic and mighty, says, “Prophet, God is sufficient for you and for those believers who follow you.” What is sufficient is what meets the need; the one who finds sufficiency is the servant who accepts what He has decreed.

Source pages 175–176

وَإِنَّمَا قُلْنَا آخِرَ الْيَقِينِ مِنْ وُجُودِ أَوْصَافِ الْعَبْدِ فِي مَقَامِ الْإِيمَانِ، لَا فِي آخِرِ الْيَقِينِ مِنَ الْعِلْمِ، وَلَنْ يَبْلُغَ ذَلِكَ أَحَدٌ مِنْ خَلْقِ اللَّهِ، كَمَا

Wa-ʾinnamā qulnā ʾākhira al-yaqīni min wujūdi ʾawṣāfi al-ʿabdi fī maqāmi al-ʾīmāni, lā fī ʾākhiri al-yaqīni mina al-ʿilmi, wa-lan yablugha dhālika ʾaḥadun min khalqi Allāhi, ka-mā

We have spoken of the end of certainty only in terms of the qualities realized by the servant in the station of faith, not of the end of certainty in knowledge. None of God’s creatures will ever attain that, as

Source page 176

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَنْ يَبْلُغَ أَحَدٌ مِنَ اللَّهِ كُنْهًا». قَالُوا: يَا رَسُولَ اللَّهِ، إِنَّا بَلَغَنَا أَنَّ عِيسَى ابْنَ مَرْيَمَ عَلَيْهِ السَّلَامُ كَانَ يَمْشِي عَلَى الْمَاءِ. قَالَ: «لَوِ ازْدَادَ يَقِينًا وَخَوْفًا لَمَشَى فِي الْهَوَاءِ».

Qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “Lan yablugha ʾaḥadun mina Allāhi kunhan.” Qālū: yā rasūla Allāhi, ʾinnā balaghanā ʾanna ʿĪsā ibna Maryama ʿalayhi al-salāmu kāna yamshī ʿalā al-māʾi. Qāla: “Lawi izdāda yaqīnan wa-khawfan la-mashā fī al-hawāʾi.”

God’s Messenger, may God bless him and grant him peace, said: “No one will ever attain the full reality of God.” They said, “Messenger of God, we have heard that Jesus son of Mary, peace be upon him, used to walk on water.” He said, “Had he increased in certainty and fear, he would have walked in the air.”

وَلَا يَكُونُ الْخَوْفُ إِلَّا بَعْدَ الْيَقِينِ، وَهَلْ رَأَيْتَ خَائِفًا لِمَا لَمْ يَسْتَيْقِنْهُ؟

Wa-lā yakūnu al-khawfu ʾillā baʿda al-yaqīni, wa-hal raʾayta khāʾifan li-mā lam yastayqinhu?

Fear comes only after certainty. Have you ever seen anyone afraid of something of which he is not certain?

Source page 177

وَالْخَوْفُ فِي ثَلَاثَةِ أَشْيَاءَ: خَوْفُ الْإِيمَانِ، وَعَلَامَتُهُ مُفَارَقَةُ الْمَعَاصِي وَالذُّنُوبِ، وَهُوَ خَوْفُ الْمُرِيدِينَ؛ وَخَوْفُ السَّلَفِ، وَعَلَامَتُهُ الْخَشْيَةُ وَالْإِشْفَاقُ وَالْوَرَعُ، وَهُوَ خَوْفُ الْعُلَمَاءِ؛ وَخَوْفُ الْفَوْتِ، وَعَلَامَتُهُ بَذْلُ الْجُهْدِ فِي طَلَبِ مَرْضَاةِ اللَّهِ بِوُجُودِ الْهَيْبَةِ وَالْإِجْلَالِ لِلَّهِ عَزَّ وَجَلَّ، وَهُوَ خَوْفُ الصِّدِّيقِينَ.

Wa-al-khawfu fī thalāthati ʾashyāʾa: khawfu al-ʾīmāni, wa-ʿalāmatuhu mufāraqatu al-maʿāṣī wa-al-dhunūbi, wa-huwa khawfu al-murīdīna; wa-khawfu al-salafi, wa-ʿalāmatuhu al-khashyatu wa-al-ʾishfāqu wa-al-waraʿu, wa-huwa khawfu al-ʿulamāʾi; wa-khawfu al-fawti, wa-ʿalāmatuhu badhlu al-juhdi fī ṭalabi marḍāti Allāhi bi-wujūdi al-haybati wa-al-ʾijlāli li-llāhi ʿazza wa-jalla, wa-huwa khawfu al-ṣiddīqīna.

Fear concerns three things: the fear of faith, whose sign is leaving acts of disobedience and sins behind, and this is the fear of the seekers; the fear of the predecessors, whose sign is reverent fear, apprehension, and scrupulousness, and this is the fear of the scholars; and the fear of failing to attain, whose sign is making every effort to seek God’s good pleasure, together with awe and reverence for God, mighty and majestic, and this is the fear of the utterly truthful.

وَمَقَامٌ رَابِعٌ فِي الْخَوْفِ خَصَّ اللَّهُ بِهِ الْمَلَائِكَةَ وَالْأَنْبِيَاءَ عَلَيْهِمُ السَّلَامُ، وَهُوَ خَوْفُ الْإِعْظَامِ، لِأَنَّهُمْ آمِنُونَ فِي أَنْفُسِهِمْ بِأَمَانِ اللَّهِ لَهُمْ، فَخَوْفُهُمْ تَعَبُّدُهُمْ لِلَّهِ إِجْلَالًا وَإِعْظَامًا.

Wa-maqāmun rābiʿun fī al-khawfi khaṣṣa Allāhu bihi al-malāʾikata wa-al-ʾanbiyāʾa ʿalayhimu al-salāmu, wa-huwa khawfu al-ʾiʿẓāmi, li-ʾannahum ʾāminūna fī ʾanfusihim bi-ʾamāni Allāhi lahum, fa-khawfuhum taʿabbuduhum li-llāhi ʾijlālan wa-ʾiʿẓāman.

There is a fourth station of fear with which God has specially favored the angels and the prophets, peace be upon them. This is the fear born of veneration: they are secure in themselves through God’s granting them security, so their fear is their worship of God in reverence and veneration.

Source pages 177–178

وَالْمَحَبَّةُ فِي ثَلَاثَةِ أَشْيَاءَ لَا يُسَمَّى مُحِبًّا لِلَّهِ عَزَّ وَجَلَّ إِلَّا بِهَا: مَحَبَّةُ الْمُؤْمِنِينَ فِي اللَّهِ عَزَّ وَجَلَّ، وَعَلَامَةُ ذَلِكَ كَفُّ الْأَذَى عَنْهُمْ وَجَلْبُ الْمَنْفَعَةِ إِلَيْهِمْ؛

Wa-al-maḥabbatu fī thalāthati ʾashyāʾa lā yusammā muḥibban li-llāhi ʿazza wa-jalla ʾillā bihā: maḥabbatu al-muʾminīna fī Allāhi ʿazza wa-jalla, wa-ʿalāmatu dhālika kaffu al-ʾadhā ʿanhum wa-jalbu al-manfaʿati ʾilayhim;

Love concerns three things without which one is not called a lover of God, mighty and majestic: loving the believers for the sake of God, mighty and majestic, the sign of which is refraining from harming them and bringing them benefit;

Source page 178

وَمَحَبَّةُ الرَّسُولِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِلَّهِ عَزَّ وَجَلَّ، وَعَلَامَةُ ذَلِكَ اتِّبَاعُ سُنَّتِهِ.

Wa-maḥabbatu al-rasūli ṣallā Allāhu ʿalayhi wa-sallama li-llāhi ʿazza wa-jalla, wa-ʿalāmatu dhālika ittibāʿu sunnatihi.

and loving the Messenger, may God bless him and grant him peace, for the sake of God, mighty and majestic, the sign of which is following his practice.

Source page 179

قَالَ اللَّهُ جَلَّ ذِكْرُهُ: ﴿قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ﴾.

Qāla Allāhu jalla dhikruhu: “Qul ʾin kuntum tuḥibbūna Allāha fa-ittabiʿūnī yuḥbibkumu Allāhu.”

God, majestic is His remembrance, said, “Say: If you love God, follow me; God will love you.”

وَمَحَبَّةُ اللَّهِ عَزَّ وَجَلَّ فِي إِيثَارِ الطَّاعَةِ عَلَى الْمَعْصِيَةِ. وَيُقَالُ: ذِكْرُ النِّعْمَةِ يُورِثُ الْمَحَبَّةَ.

Wa-maḥabbatu Allāhi ʿazza wa-jalla fī ʾīthāri al-ṭāʿati ʿalā al-maʿṣiyati. Wa-yuqālu: dhikru al-niʿmati yūrithu al-maḥabbata.

And loving God, mighty and majestic, lies in preferring obedience to disobedience. It is said, “Remembering blessings gives rise to love.”

Source page 180

وَلِلْمَحَبَّةِ أَوَّلٌ وَآخِرٌ، فَأَوَّلُهَا مَحَبَّةُ اللَّهِ بِالْأَيَادِي وَالْمِنَنِ. قَالَ ابْنُ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ: جُبِلَتِ الْقُلُوبُ عَلَى حُبِّ مَنْ أَحْسَنَ إِلَيْهَا.

Wa-li-al-maḥabbati ʾawwalun wa-ʾākhirun, fa-ʾawwaluhā maḥabbatu Allāhi bi-al-ʾayādī wa-al-minani. Qāla ibnu Masʿūdin raḍiya Allāhu ʿanhu: jubilati al-qulūbu ʿalā ḥubbi man ʾaḥsana ʾilayhā.

Love has a beginning and an end. Its beginning is loving God for His favors and gifts. Ibn Masʿūd, may God be pleased with him, said, “Hearts are naturally disposed to love those who do good to them.”

وَأَعْلَاهَا الْمَحَبَّةُ لِوُجُوبِ حَقِّ اللَّهِ عَزَّ وَجَلَّ. قَالَ عَلِيُّ بْنُ الْفُضَيْلِ رَحْمَةُ اللَّهِ عَلَيْهِ: إِنَّمَا يُحَبُّ اللَّهُ عَزَّ وَجَلَّ لِأَنَّهُ هُوَ اللَّهُ.

Wa-ʾaʿlāhā al-maḥabbatu li-wujūbi ḥaqqi Allāhi ʿazza wa-jalla. Qāla ʿAliyyu bnu al-Fuḍayli raḥmatu Allāhi ʿalayhi: ʾinnamā yuḥabbu Allāhu ʿazza wa-jalla li-ʾannahu huwa Allāhu.

Its highest degree is love because God’s right is binding, mighty and majestic is He. ʿAlī ibn al-Fuḍayl, may God’s mercy be upon him, said, “God, mighty and majestic, is loved simply because He is God.”

وَقَالَ رَجُلٌ لِطَاوُوسٍ: أَوْصِنِي. قَالَ: أُوصِيكَ أَنْ تُحِبَّ اللَّهَ حُبًّا حَتَّى لَا يَكُونَ شَيْءٌ أَحَبَّ إِلَيْكَ مِنْهُ، وَخَفْهُ خَوْفًا حَتَّى لَا يَكُونَ شَيْءٌ أَخْوَفَ إِلَيْكَ مِنْهُ، وَارْجُ اللَّهَ رَجَاءً يَحُولُ بَيْنَكَ وَبَيْنَ ذَلِكَ الْخَوْفِ، وَارْضَ لِلنَّاسِ مَا تَرْضَى لِنَفْسِكَ. قُمْ، فَقَدْ جَمَعْتُ لَكَ التَّوْرَاةَ وَالْإِنْجِيلَ وَالزَّبُورَ وَالْفُرْقَانَ.

Wa-qāla rajulun li-Ṭāwūsin: ʾawṣinī. Qāla: ʾūṣīka ʾan tuḥibba Allāha ḥubban ḥattā lā yakūna shayʾun ʾaḥabba ʾilayka minhu, wa-khafhu khawfan ḥattā lā yakūna shayʾun ʾakhwafa ʾilayka minhu, wa-urju Allāha rajāʾan yaḥūlu baynaka wa-bayna dhālika al-khawfi, wa-irḍa li-al-nāsi mā tarḍā li-nafsika. Qum, fa-qad jamaʿtu laka al-tawrāta wa-al-ʾinjīla wa-al-zabūra wa-al-furqāna.

A man said to Ṭāwūs, “Advise me.” He said, “I advise you to love God with such a love that nothing is dearer to you than He is; fear Him with such a fear that nothing is more fearsome to you than He is; and hope in God with a hope that comes between you and that fear. Accept for people what you accept for yourself. Rise, for I have brought together for you the Torah, the Gospel, the Psalms, and the Criterion.”

Source pages 180–181

وَالْإِجْلَالُ وَالتَّعْظِيمُ مِنَ الْحَيَاءِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ الَّذِي لَا غِنَى لِأَحَدِهِمَا عَنْ صَاحِبِهِ. وَإِذَا اسْتَحْيَا الْعَبْدُ مِنْ رَبِّهِ أَجَلَّهُ. وَأَفْضَلُ الْحَيَاءِ الْمُرَاقَبَةُ لِلَّهِ عَزَّ وَجَلَّ.

Wa-al-ʾijlālu wa-al-taʿẓīmu mina al-ḥayāʾi bi-manzilati al-raʾsi mina al-jasadi al-ladhī lā ghinā li-ʾaḥadihimā ʿan ṣāḥibihi. Wa-ʾidhā istaḥyā al-ʿabdu min rabbihi ʾajallahu. Wa-ʾafḍalu al-ḥayāʾi al-murāqabatu li-llāhi ʿazza wa-jalla.

Reverence and veneration stand in relation to modesty as the head does to the body: neither can dispense with the other. When the servant feels shame before his Lord, he reveres Him. The finest modesty is watchfulness before God, mighty and majestic.

Source page 181

وَالْمُرَاقَبَةُ فِي ثَلَاثَةِ أَشْيَاءَ: مُرَاقَبَةُ اللَّهِ فِي طَاعَتِهِ بِالْعَمَلِ، وَمُرَاقَبَةُ اللَّهِ فِي مَعْصِيَتِهِ بِالتَّرْكِ، وَمُرَاقَبَةُ اللَّهِ فِي الْهَمِّ وَالْخَوَاطِرِ، لِقَوْلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «اعْبُدِ اللَّهَ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ».

Wa-al-murāqabatu fī thalāthati ʾashyāʾa: murāqabatu Allāhi fī ṭāʿatihi bi-al-ʿamali, wa-murāqabatu Allāhi fī maʿṣiyatihi bi-al-tarki, wa-murāqabatu Allāhi fī al-hammi wa-al-khawāṭiri, li-qawli al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: “Uʿbudi Allāha ka-ʾannaka tarāhu, fa-ʾin lam takun tarāhu fa-ʾinnahu yarāka.”

Watchfulness concerns three things: watchfulness before God concerning obedience to Him, by acting; watchfulness before God concerning disobedience to Him, by refraining; and watchfulness before God in one’s concerns and passing thoughts, because the Prophet, may God bless him and grant him peace, said, “Worship God as though you see Him; if you do not see Him, He sees you.”

وَمُرَاقَبَةُ الْقَلْبِ لِلَّهِ عَزَّ وَجَلَّ أَشَدُّ تَعَبًا عَلَى الْبَدَنِ مِنْ مُكَابَدَةِ قِيَامِ اللَّيْلِ وَصِيَامِ النَّهَارِ وَإِنْفَاقِ الْمَالِ فِي سَبِيلِ اللَّهِ.

Wa-murāqabatu al-qalbi li-llāhi ʿazza wa-jalla ʾashaddu taʿaban ʿalā al-badani min mukābadati qiyāmi al-layli wa-ṣiyāmi al-nahāri wa-ʾinfāqi al-māli fī sabīli Allāhi.

The heart’s watchfulness before God, mighty and majestic, is more exhausting to the body than enduring the hardship of standing in prayer at night, fasting by day, and spending wealth in God’s path.

Source page 182

وَقَدْ ذُكِرَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ كَانَ يَقُولُ: إِنَّ لِلَّهِ فِي أَرْضِهِ آنِيَةً، وَإِنَّ مِنْ آنِيَتِهِ فِيهَا الْقُلُوبَ، فَلَا يَقْبَلُ مِنْهَا إِلَّا مَا صَفِيَ وَصَلُبَ وَرَقَّ.

Wa-qad dhukira ʿan ʿAliyyi bni ʾAbī Ṭālibin raḍiya Allāhu ʿanhu ʾannahu kāna yaqūlu: ʾinna li-llāhi fī ʾarḍihi ʾāniyatan, wa-ʾinna min ʾāniyatihi fīhā al-qulūba, fa-lā yaqbalu minhā ʾillā mā ṣafiya wa-ṣaluba wa-raqqa.

It is related of ʿAlī ibn Abī Ṭālib, may God be pleased with him, that he used to say, “God has vessels in His earth, and among His vessels in it are hearts. He accepts of them only what is pure, firm, and tender.”

وَمَعْنَى ذَلِكَ أَنْ يُصَفِّيَ الْقَلْبَ لِلَّهِ عَزَّ وَجَلَّ بِاتِّبَاعِ أَمْرِهِ وَنَهْيِهِ وَمُشَاهَدَةِ الصِّدْقِ وَالْإِشْفَاقِ، وَصَفَاهُ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِقَبُولِ مَا أَتَى بِهِ قَوْلًا وَعَمَلًا وَنِيَّةً، وَصَفَاهُ لِلْمُؤْمِنِينَ بِكَفِّ الْأَذَى وَإِيصَالِ النَّفْعِ.

Wa-maʿnā dhālika ʾan yuṣaffiya al-qalba li-llāhi ʿazza wa-jalla bi-ittibāʿi ʾamrihi wa-nahyihi wa-mushāhadati al-ṣidqi wa-al-ʾishfāqi, wa-ṣafāhu li-rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama bi-qabūli mā ʾatā bihi qawlan wa-ʿamalan wa-niyyatan, wa-ṣafāhu li-al-muʾminīna bi-kaffi al-ʾadhā wa-ʾīṣāli al-nafʿi.

This means that one should purify the heart for God, mighty and majestic, by following His command and prohibition and witnessing truthfulness and apprehension; its purity toward God’s Messenger, may God bless him and grant him peace, consists in accepting what he has brought, in word, deed, and intention; and its purity toward the believers consists in refraining from harm and conveying benefit.

وَأَمَّا مَعْنَى قَوْلِهِ «وَصَلُبَ» فَمَعْنَاهُ قَوِيٌّ فِي إِقَامَةِ الْحُدُودِ لِلَّهِ تَعَالَى وَالْأَمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ الْمُنْكَرِ.

Wa-ʾammā maʿnā qawlihi “wa-ṣaluba” fa-maʿnāhu qawiyyun fī ʾiqāmati al-ḥudūdi li-llāhi taʿālā wa-al-ʾamri bi-al-maʿrūfi wa-al-nahyi ʿani al-munkari.

As for the meaning of his words “and is firm,” it means strong in upholding the limits for God, exalted is He, in enjoining what is right, and in forbidding what is wrong.

Source pages 182–183

وَقَوْلُهُ «وَرَقَّ» فَالرِّقَّةُ عَلَى وَجْهَيْنِ: رِقَّةٌ بِالْبُكَاءِ، وَرِقَّةٌ بِالرَّأْفَةِ. وَبِاللَّهِ التَّوْفِيقُ، وَهُوَ حَسْبُنَا وَنِعْمَ الْوَكِيلُ.

Wa-qawluhu “wa-raqqa” fa-al-riqqatu ʿalā wajhayni: riqqatun bi-al-bukāʾi, wa-riqqatun bi-al-raʾfati. Wa-bi-Allāhi al-tawfīqu, wa-huwa ḥasbunā wa-niʿma al-wakīlu.

As for his words “and is tender,” tenderness has two forms: tenderness expressed in weeping, and tenderness expressed in compassion. Success comes through God; He is sufficient for us, and what an excellent trustee He is.