Akhlaq_1

(insert these into your notes:) ّ‫ٟعا٩اح اٛ٤ِ٪ـ ٩اطالذ اٳضال‬ Healing the souls and improving the morals ٦ٜٗ‫ٛػح اٛوبٓٚ ثز٠ٰٰؿ٥، ٩ٛػح اٛوبٛٞ ثوٜ٠٦، ٩ٛػح اٛسٰ٘ٞ ثس٘٠ز٦، ٩ٛػح اٛ٠دز٨ع هلل هؿ ٩خٚ ثبخز٨بظ٥، أهلٞ ٟ٢ ٛػح اٱٗٚ ثؤ‬ ‫٩اٛشبؼة ثشؽث٦، ٩اٛ٘بقت ث٘كج٦، ٩ثؽ٧ب١ غٖٛ أ١ اٛسٰ٘ٞ ٩اٛوبٓٚ ٩اٛوبٛٞ ٩اخع٩١ ٛكبئؽ اٜٛػاد، ٩ٯسك٪٣٨ب ٗ٠ب ٯسك٨ب‬ ٍ‫اٛ٠ٔجٚ هٰٜ٨ب، ٩ٓع رؽٗ٪٧ب ٩أهؽػ٪ا ه٤٨ب، ٩آثؽ٩ا ؿٜت اِٛؼبئٚ هٰٜ٨ب، ٩ا٣٠ب ٯس٘ٞ ُٮ اٛشٰئٰ٢ ٟ٢ هؽُ٨٠ب ال ٟ٢ هؽ‬ .1‫أزع٧٠ب ٩ٛٞ ٯوؽٍ اٱضؽ‬ The pleasure of the rational in his comprehension, the pleasure of the learned in his knowledge, the pleasure of the wise in his wisdom, and the pleasure of the devout in his devotion [to Allah] are greater than the pleasure of the eater in his food, of the drinker in his drink, and of the gainer in his profit. The proof of this is that the wise, the rational, and the learned are aware of the other pleasure and capable of feeling them as the one who seeks them, but they abandoned and forsook them, and preferred to seek the virtues. The one who can judge between two matters is the one who knows both of them and not the one who knows one matter and does not know the other. ٚ٠‫اغا رؤجذ اٳٟ٪ؼ ٜٗ٨ب ُكعد هٰٜٖ، ٩ا٣ز٨ٰذ ُٮ آضؽ ُ٘ؽرٖ ثبػ٠سالٙ خ٠ٰن أز٪اٙ اٛع٣ٰب، اٛ٬ أ١ اٛسٰٔٔخ ا٣٠ب ٧ٮ اٛو‬ ٚ٠‫ٛٲضؽح ُٔؾ، ٳ١ ٗٚ أٟٚ كِؽد ث٦ ُؤجب٥ زؿ١، اٟب ثػ٧بث٦ ه٤ٖ، ٩اٟب ثػ٧بثٖ ه٤٦، ٩ال ثع ٟ٢ أزع ٧ػٯ٢ اٛشٰئٰ٢، اال اٛو‬ 2 .‫هلل هؿ ٩خٚ، ُؤجب٥ هٜ٬ ٗٚ زبٙ قؽ٩ؼ ُٮ هبخٚ ٩آخٚ، أٟب اٛوبخٚ ُٜٔخ اٛ٨ٞ ث٠ب ٯ٨زٞ ث٦ اٛ٤بـ، ٩أٟب ُٮ اٱخٚ ُبٛد٤خ‬ If you seek all things, they will elude you, and the end result will be the loss of the affairs of this world3. The truth is in working for the hereafter only. Because every worldly gain you make will be followed by sorrow; either by its removal from you or your removal from it [when you die]. There's no escape from on of these things, save laboring for the sake of allah, the exalted, full of majesty. The consequence of such labor is joy in the short and long term. In the short term, it is to worry less about what occupies people, and in the long term, it is paradise. ‫اٛوبٓٚ ال ٯؽ٫ ٛ٤ِك٦ ث٠٤ً اال اٛد٤خ‬ ‫ب‬ The rational does not see a price for his soul other than paradise. .‫ٵثٰٜف ُٮ غٝ اٛؽٯبء زجبٛخ، ٩غٖٛ أ٣٦ ؼة ٟ٠ز٤ن ٟ٢ ُوٚ ضٰؽ ض٪ٍ أ١ ٯل٢ ث٦ اٛؽٯبء‬ Satan profits by frightening people from being accused of ostentatiousness; for a person might avoid doing that which is good for fear of being considered ostentatious. ‫اٛؤٚ ٩اٛؽازخ‬ Rationality and peace of mind !‫1 هي ذاق عرف‬ ‫2 يب هحود أحبب هي شئت فإًك هفبرقه!، هب كبى هلل دام واتصل وهب كبى لغير اهلل اًقطع واًفصل‬ A man of everything is a man of nothing 3 ١٪٤‫ٟ٢ ٓعؼ أ٣٦ ٯكٜٞ ٟ٢ ؿو٢ اٛ٤بـ ٩هٰج٨ٞ ُ٨٪ ٟد‬ Whoever believes that he can totally avoid people's scorn and criticism is mad. ١‫ٟ٢ زْٔ اٛ٤لؽ ٩ؼاع ٣ِك٦ هٜ٬ اٛك٘٪١ اٛ٬ اٛسٔبئْ ٗب١ اًزجبؿ٦ ثػٝ اٛ٤بـ اٯب٥ أشع ٩أٗثؽ ٟ٢ اًزجبؿ٦ ث٠عز٨ٞ اٯب٥، ٳ‬ ‫ٟعز٨ٞ اٯب٥ ا١ ٗب١ ثسْ ٩ثٌٜ٦ ٟعز٨ٞ ٛ٦، أقؽ٫ غٖٛ ُٰ٦ اٛودت، ُؤُكع ثػٖٛ ُؼبئٜ٦، ٩ا١ ٗب١ ثجبؿٚ ُجٌٜ٦ ُكؽ٥، ُٔع طبؼ‬ ‫ٟكؽ٩ؼا ثبٛ٘ػة، ٩٧ػا ٣ٔض شعٯع‬ ً Whoever examines matters carefully and disciplines himself to rely on the facts would enjoy people's criticizing him more than praising him. This is because if they praise him justly and he becomes aware of their praise, it might make him vainglorious, and this would devalue his virtues. If they praise him unjustly and he becomes aware of their praise, he would attain happiness from that which is false; and this would be a grave fault. ‫٩أٟب غٝ اٛ٤بـ اٯب٥، ُب١ ٗب١ ثسْ ُجٌٜ٦، ُؽث٠ب ٗب١ غٖٛ قججً اٛ٬ رد٤ج٦ ٟب ٯوبة هٰٜ٦، ٩٧ػا زق هلٰٞ، ال ٯؿ٧ع ُٰ٦ اال‬ ‫ب‬ ٦ٟ‫٣بٓض، ٩ا١ ٗب١ ثجبؿٚ ٩ثٌٜ٦ ُظجؽ، اٗزكت ُؼ ً ؾائعا ثبٛسٜٞ ٩اٛظجؽ، ٩ٗب١ ٟن غٖٛ ًب٣٠ً، ٳ٣٦ ٯؤضػ زك٤بد ٟ٢ غ‬ ‫ب‬ ً ‫ال‬ ٦ُٰ ‫ثبٛجبؿٚ، ُٰسل٬ ث٦ ُٮ ظاؼ اٛدؿاء، أز٪ج ٟب ٯ٘٪١ اٛ٬ اٛ٤دبح ثؤه٠بٙ ٛٞ ٯزوت ُٰ٨ب، ٩ال رِٜ٘٨ب، ٩٧ػا زق هلٰٞ ال ٯؿ٧ع‬ .١٪٤‫اال ٟد‬ On the other hand, if people criticize him justly and he becomes aware of their criticism, it might help him to avoid that for which he is criticized; and this would be a great fortune, which only the faulty would forsake. If they criticize him unjustly and he becomes aware of their criticism and perseveres, he would become more virtuous by his perseverance and forbearance4. Moreover, he gains reward, because he receives some of the good deeds of those who criticize him unjustly. These deeds will count for him on the day of judgment, when he will be in the most need to be save; let it be by deeds of which he did not labor and by which he was not burdened. This is a great fortune, which only a fool would belittle. ٞ٨ٟ‫٩أٟب ا١ ٛٞ ٯجٌٜ٦ ٟعذ اٛ٤بـ اٯب٥، ُ٘الٟ٨ٞ ٩ق٘٪ر٨ٞ ق٪اء، ٩ٰٛف ٗػٖٛ غٟ٨ٞ اٯب٥، ٳ٣٦ ًب٣ٞ ٛٴخؽ هٜ٬ ٗٚ زبٙ، ثٌٜ٦ غ‬ .٦ٌٜ‫أ٩ ٛٞ ٯج‬ If he is not aware of people's praise of him, then whether they talked aobut him or were silent makes no difference for him. But that is not the case with their criticism of hik; for he will be rewarded either way: whether he becomes aware of their criticism or not. ٢ٟ ‫ٛ٪ال ٓ٪ٙ اٛؽق٪ٙ طٜ٬ اهلل هٰٜ٦ ٩قٜٞ ُٮ اٛث٤بء: رٜٖ هبخٚ ثشؽ٫ اٛ٠ئٟ٢، ٛ٪خت أ١ ٯؽًت اٛوبٓٚ ُٮ اٛػٝ ثبٛجبؿٚ، أٗثؽ‬ .ٚ‫ؼًجز٦ ُٮ اٛ٠عذ ثبٛسْ، ٩ٛ٘٢ اغا خبء ٧ػا اٛٔ٪ٙ، ُب٣٠ب ر٘٪١ اٛجشؽ٫ ثبٛسْ ال ثبٛجبؿ‬ If it were not for the saying of the messenger sallallahu alaihi wassalam about praise: "this [the praise] is the worldly good tiding for the believer". It would be incumbent upon the rational to desire to be criticized unjustly more than to be praised justly. But given this saying [of the prophet], it is clear that the good tiding is obtained from just deeds, not from unjust deeds. ٚ‫ٰٛف ثٰ٢ اِٛؼبئٚ ٩اٛؽغائٚ، ٩ال ثٰ٢ اٛـبهبد ٩اٛ٠وبطٮ اال ٣ِبؼ اٛ٤ِف ٩أ٣ك٨ب ُٔؾ. ُبٛكوٰع ٟ٢ أ٣كذ ٣ِك٦ ثبِٛؼبئ‬ ،‫٩اٛـبهبد، ٩٣ِؽد ٟ٢ اٛؽغائٚ ٩اٛ٠وبطٮ، ٩اٛشٔٮ ٟ٢ أ٣كذ ٣ِك٦ ثبٛؽغائٚ ٩اٛ٠وبطٮ، ٩٣ِؽد ٟ٢ اِٛؼبئٚ ٩اٛـبهبد‬ .٦‫٩ٰٛف ٧ب٧٤ب اال ط٤ن اهلل روبٛ٬ ٩زِل‬ what do you think? Wait, there's more! 4 There's no separation between virtue and vice and between obedience [to allah] and disobedience except by being repelled and being attracted. The blissful is one who is attracted to virtue and obedience and is repelled by vice and disobedience. And the wretched is one who is attracted to vice and disobedience and is repelled by virtue and obedience. The only deliverance here is by the blessing of allah and his protection. ‫ؿبٛت اٱضؽح ِٰٛ٪ؾ ثبٱضؽح ٟزشج٦ ثبٛ٠الئ٘خ، ٩ؿبٛت اٛشؽ ٟزشج٦ ثبٛشٰبؿٰ٢، ٩ؿبٛت اٛظ٪د ٩اٌٜٛجخ ٟزشج٦ ثبٛكجبم، ٩ؿبٛت‬ ‫اٜٛػاد ٟزشج٦ ثبٛج٨بئٞ، ٩ؿبٛت اٛ٠بٙ ٛوٰ٢ اٛ٠بٙ، ال ٰٛ٤ِٔ٦ ُٮ اٛ٪اخجبد ٩اٛ٤٪اُٚ اٛ٠س٠٪ظح أقٔؾ ٩أؼغٙ ٟ٢ أ١ ٯ٘٪١ ٛ٦ ُٮ‬ .١‫شٮء ٟ٢ اٛسٰ٪ا١ شج٦، ٩ٛ٘٤٦ ٯشج٦ اٌٛعؼا١ اٛزٮ ُٮ اٛ٘٨٪ٍ ُٮ اٛ٠٪اػن اٛ٪هؽح ، ال ٯ٤زِن ث٨ب شٮء ٟ٢ اٛسٰ٪ا‬ The one who seeks the hereafter, imitates the angels; and the one who seeks evil imitates the devils. The one who seeks glory and fame imitates the beasts, and the one who seeks worldly pleasures imitates the animals. The one who seeks wealth for the sake of having wealth and not to spend it for what is obligatory and for praiseworthy deeds is too low to be compared to animals; but he is like the puddles [of water] inside the caves in rough terrains, from which no animal can benefit. ‫اٛوبٓٚ ال ٯٌزجؾ ثظِخ ٯِ٪ٓ٦ ُٰ٨ب قجن أ٩ ث٨ٰ٠خ أ٩ خ٠بظ، ٩ا٣٠ب ٯٌزجؾ ثزٔعٟ٦ ُٮ اِٛؼٰٜخ اٛزٮ أثب٣٦ اهلل روبٛ٬ ث٨ب ه٢ اٛكجبم‬ .‫٩اٛج٨بئٞ ٩اٛد٠بظاد، ٩٧ٮ اٛز٠ٰٰؿ اٛػ٭ ٯشبؼٕ ُٰ٦ اٛ٠الئ٘خ‬ The rational does not rejoice in having a trait more of which allah favored him over the beasts, animals, and inanimate objects. This trait is the mind, which he shares with the angles. ٢ٟ٩ ،٦٤ٟ ُ ‫ُ٠٢ قؽ ثشدبهز٦ اٛزٮ ٯؼو٨ب ُٮ ًٰؽ ٟ٪ػو٨ب هلل هؿ ٩خٚ ُٰٜوٜٞ أ١ اٛ٤٠ؽ أخؽُ ٟ٤٦، ٩أ١ اٳقع ٩اِٰٛٚ أشد‬ ‫ن‬ ‫أ‬ ٢ٟ٩ ،٦٤ٟ ٚ٠‫قؽ ثٔ٪ح خك٠٦، ُٰٜوٜٞ أ١ اٛجٌٚ ٩اٛث٪ؼ ٩اِٰٛٚ أٓ٪٫ ٟ٤٦ خك٠ً، ٩ٟ٢ قؽ ثس٠ٜ٦ اٳثٔبٙ، ُٰٜوٜٞ أ١ اٛس٠بؼ أز‬ ‫ب‬ ‫ب‬ ً‫قؽ ثكؽهخ هع٩٥، ُٰٜوٜٞ أ١ اٜٛ٘ت ٩اٳؼ٣ت أقؽم هع٩ً ٟ٤٦، ٩ٟ٢ قؽ ثسك٢ ط٪ر٦، ُٰٜوٜٞ أ١ ٗثٰؽً ٟ٢ اٛـٰؽ أزك٢ ط٪ر‬ ‫ا‬ ‫ا‬ !٦ٰٜ‫ٟ٤٦، ٩أ١ أط٪اد اٛ٠ؿاٰٟؽ أٛػ ٩أؿؽة ٟ٢ ط٪ر٦، ُؤ٭ ُطؽ ٩أ٭ قؽ٩ؼ ُٮ ٟب ر٘٪١ ُٰ٦ ٧ػ٥ اٛج٨بئٞ ٟزٔعٟخ ه‬ .‫ٛ٘٢، ٟ٢ ٓ٪٭ ر٠ٰٰؿ٥، ٩اركن هٜ٠٦، ٩زك٢ ه٠ٜ٦، ٌُٰٜزجؾ ثػٖٛ، ُب٣٦ ال ٯزٔعٟ٦ ُٮ ٧ػ٥ اٛ٪خ٪٥ اال اٛ٠الئ٘خ ٩ضٰبؼ اٛ٤بـ‬ Whoever is pleased with his courage, which he applies in matters that are not for the sake of allah, the exalted, full of Majesty, should know that the tiger is braver than he, and that the lion, wolf, and elephant are more courageous than he. Whoever is pleased with his bodily strength should know that the mule, bull, and elephant have stronger bodies. Whoever is pleased with his ability to lift weights should know that the donkey can lift heavier weights. Whoever is pleased with how fast he can run should know that the dog and rabbit are faster than he. Whoever is pleased with the beauty of his voice should know that many birds sing more beautifully than he and that the woodwinds sound sweeter than he. Hence, what sort of pride or pleasure should one feel in traits in which the animals excel more than he does? But the one whose mind is strong, whose knowledge is broad, and whose deeds are good should feel true happiness, because he is surpassed in these matters only by the angels and the best of men. ١‫ٓ٪ٙ اٛ٤جٮ طٜ٬ اهلل هٰٜ٦ ٩قٜٞ ٜٛػ٭ اقز٪طب٥: ال رٌؼت، ٩أٟؽ٥ هٰٜ٦ اٛكالٝ أ١ ٯست اٛ٠ؽء ٌٰٛؽ٥ ٟب ٯست ٛ٤ِك٦، خبٟوب‬ ٥‫ٛ٘ٚ ُؼٰٜخ، ٳ١ ُٮ ٣٨ٰ٦ ه٢ اٌٛؼت ؼظم اٛ٤ِف غاد اٛٔ٪ح اٌٛؼجٰخ ه٢ ٧٪ا٧ب، ٩ُٮ أٟؽ٥ هٰٜ٦ اٛكالٝ أ١ ٯست اٛ٠ؽء ٌٰٛؽ‬ .‫ٟب ٯست ٛ٤ِك٦ ؼظم اٛ٤ِف ه٢ اٛٔ٪ح اٛش٨٪ا٣ٰخ، ٩خ٠ن ٳؾٟخ اٛوعٙ اٛػ٭ ٧٪ ُبئعح اٛ٤ـْ اٛ٠٪ػ٪م ُٮ اٛ٤ِف اٛ٤بؿٔخ‬ The saying of the prophet sallallahu alaihi wasallam to the one who asked him for an advice: do not anger, and his command that a person should love for another what he loves for himself cover all the virtues. Because advising against anger is a discipline for the aggressive self, and his command that one should love for another what he loves of himself is a discipline for the desiring self and is an attainment of justice, which is the purpose of speech that belongs to the speaking self. AKHLAQ 1-21-06 Intro: Why study Akhlaq? Virtues: core of teh message of the Prophet (saw) : " I was only sent to perfect the Noble manners" - Hadith: " the most beloved to me are those with the best manners" so manners = proximity to P - Hadith: "servent reaches the level of oen woh prays the night and fasts teh day by his good manners"(ahmed tabarani hakim and abu dawood) thus manners goes to perfecting iman. - Hadith: "good morals is the heaviest thing on the day of judgment. - story: 2 women were mentioned. one prayed in the night and fasted in the day but hurt her neighbors. P said she was in fire. other women did not pray in night or fast in the day but she didn't hurt anybody. P said she was in jannah. Rule: cannot measure yourself No way of knowing or evaluating your morals. Other peopel can evaluate you. - story: omar RA heard a man giving a recommendation about another man. Omar asked him 1) did you travel with the man? no 2) did you deal with him in business? no. is he your neighbor? no. Omar said you dont know him at all - I think perhaps you only saw him praying in the masjid. - hadith: "best among you are the ones who are best to your wives" - why? because of so much time spent. Rule: P said to mix with people and be patient - this is better than to leave them and be impatient. - hadith [baihaqi] P said "people are like minerals." means some are expensive and rare and some are cheap, but also that somehave to be tried by heat to test how good they are. just like how people are tested by hardship. look at new orleans - hurricaine katrina did rape stealing.. muslims should be principled and not act differently in adversity or in time of tribulation. you can judge people very well in times of adversity - look at the Prophet - he was tortured and mistreated, his uncles turned on him, etc. and never one bad phrase out of his mouth - Quraish persecuted P, took his money, killed Muslims (sumaya and her husband, yasir), fought him in Badr, Uhud, Al-Ahzaab, and when the Prophet marched on Mecca to recliam it, the Quraish was asked by the Prophet "what am I going to do with you?" Quraish answered "you are a noble man, son of a noble man." Prophet said "go you are free" Remarkable responses to Q treatment. question: some people were exectuted when Prophet took mecca but not because of how they treated the Prophet but bc they were the enemeies of Islam. Relationship between Ibada and morals 1) "whoever gives up false speech and applyig then there's no need to give up food and drink" 2) indeed prayer forbids obscenity and evil - it's not enough to pray and fast Character of a student of knowledge Prophet said "a muslim does not curse" Propeht said " fear Allah wherever you are and follow up a bad deed with a good one., terat people with a good manner." queston - follow up a good deed with a bad one, but cannot treat peopel badly and then pray. have to get that specific person's forgiveness. Question - rights of neighbors. neighbor has a right, muslim neighbor has a right of Islam as well. Family has a third right. (definition of neighbor - no consensus on the definition of neighbor. whatever is customary to consider neighbor is neighbor) 1-28-06 Theories of Akhlaq we study non-muslim sources as well as muslim ones. Prophet said "wisdom is the source for the believer" also Quran says "let not the animosity of people cause you to do injustice". surah ma'ida - in the beginning mentioned twice. definition of morality - there are three major types of ethical theory that aim at defining morality. Each type has many variants. "morality is assumed to be a quality of actions (dealings): dealings with oneself, with others, with animate beings, and with inanimate objects." First type: consequentialism - the morality of an action is based on the consequences of the action. ethical theory - british philosopher john stuart mill (1806-1873). "Utilitarianism: an act is is morally good if and only if it maximizes the happiness for the largest number of people." - does this have grounding in Islam? well, we like to look to maximum benefit. maslaha - protecting the majority. whenever there are two possibilities: whether to please large number or small number then you have to go with the large number. Also, a rule in fiqh about doing an evil act if it can help a lot of people. Example - "prophet forbade urinating in the stagnant water" also he "cursed the person who urinated in the path of people" - these are to maximize benefit to passers-by. Second type: Deontic ethics - morality is based on principles. the consequences are meaningless. immauel kant (1724-1804). "Grounding for the Metaphysics of Morals: an act is immoral if and only if it cannot be universalized as a law of nature." - does this have grounding in Islam? In Islam, if you wanted to validate something, you need to universalize it. example - youth came to the prophet asking to commit adultery. Prophet said would you like this for your mother, sister? Also, Islam didn't come to a certain group of people, it came to all mankind. But we do not accept this theory since all peopel could be wrong and decide upon evil. third type: Virtue (or character) ethics. Morality is based on human character. Aristotelian Ehtics - 384-322 (CE). "Nichomachean Ethics: an Act is moral if and only if it contributes to one's virtuous character; virtue is the mean between two extremes (such as bravery, cowardice, and rashness) and is best learned by following the example of a virtuous person." - does this have grounding in Islam? we also think we need to follow an example. Ali (ra) - "you can never tell what's right from the people" "what's right is right no matter waht people tell you" Remember: surah baqara "righteousness is not to face east or west." O son of adam, I was sick and you didn't visit and comfort me, the man would say: O my Lord how could I visit and comfort you while you are the lord of the worlds?" Hadith "I swear by Allah x3, He doesn't believe who sleeps full while his neighbor sleeps hungry." is it legal or illegal to talk to your neighbor for years and years? dont be a copycat - Prophet said dont be like the guy who does good when peopel do good. 2-11-06 Islamic Theory of Morality some people say theory is not appropriate for islam because we believe that everythign about islam is right. - note you're talking to both muslim and non-muslims so cannot say things like quran and sunna - if you tell a non muslim that something is from Allah, he wont necessarily understand or appreciate that unless you explain what you mean by that - can't talk about happiness - some rituals, etc. make people unhappy. - an act is morally good if and only if it was valid for all manking all the time ordained by a supreme power through a righteous person. - Islamic morality is not changed according to people's reactions. ibn hazm - his name is ali ibn ahmad ibn hazm - born in 384 in qurtuba, capital of andalus. died in 456. - his father was a minister so ibn hazm lived in a rich family. - he studied fiqh when he was relatively old. (after 30) - his search began when he one day went into the masjid after asr and someone asked him to pray the two rakat and someone told him not to pray. so he wanted to learn - he started with shafie and then he chose to abandon all schools of thought. he denied qias. - he is considered founder of madhab ad-dhahiree even though it was really founded by dawood addahiree. - he had a strong mouth. (this is why we chose his book). caused him problems. remember to join between your sayings and your actions. - the sword of al-hajjaj and the tongue of ibn hazm are brothers. they are the same. - had lots of debates. - the madhab of the area was maliki ( remember adur rahman ibn qasim took the mudawana there) - his books were burnt before him during his lifetime. He denied the madhabs and most people are on a madhab - authored "the ring of the dove". "qoq al hamama" book on love and romance. - authored his book on fiqh "muhalla" - some scholars say they were not comfortable giving fatwa until they got muhalla. - authored "al fisal filmilali walhawa' wannihal." - a guide on the deviant sects. our book "healing the souls" participating in gatherings for learning - remember that if you were here for learning, then your intention must be solely for gaining more knowledge and getting reward. - should not think you know enough (i.e. I know it all but I'll go anyway). - should not go looking for errors (some people show up just to find mistakes)(and if you look for other people's errors, Allah will have other people look for your errors. - should not go looking for strange opinions - this is the behavior of the base, who will never succeed in obtaining knowledge. the Prophet was in a gathering once and 3 men came. one found a space in the gathering and sat, the second was shy so he sat on the end, and the third saw it was full and he left. The Prophet said "shall i tell you about these 3 people? the one who came forward to sit, Allah will come forward for him. The one who is shy, Allah will be shy from him. The one who turned away, Allah will turn away from him." - and if you participate with the wrong intention, then you should stay home. it'll be more comfortable for your body, more dignified for your morals, and safer for your religion. - so if you participate in the gatherings for the right intent (knowledge and reward), then you should do one of these 3 things: 1. you keep silent as one who has no knowledge. - in this cause you deserve the reward of someone who has the intention of observing tentatively - the praise of someone who is not meddlesome, - the dignity of keeping good company - the kindness of those in the gathering 2. if you don't keep quiet, then you should ask questions as one who seeks knowledge. - if you do this, you deserve the four rewards above plus a fifth, gaining more knowledge. - the nature of the inquiry of a true learner is to ask about what you do not know, not about what you know. (Allah says ask the people of knowledge that which you do not know) - to inquire into what you do know is foolishness, dim-wittedness, and wasting your speech and time with matters that have no utility for you or for others. - it might even lead to enmity - the teacher can often tell and wont like you - but if the answer is not sufficient or it eludes your comprehension, then say to him that you do not understand or ask further (ibn abbas was asked hwo he acquired knowledge and he said " I used to ask and my mind understood") - if he keeps quiet or repeats to you his original answer and adds no more, then stop your inquiry - otherwise you would gain his enmity and obtain no better answer 3. the third option is that you rebut as a man of knowledge. the nature of such rebuttal is that you use a strong clear argument. - if you do not have this sort of refutation, or you have nothing to add but repeating what you say, or your opponent does not see your point, then you should stop. - At the point where you are repeating what you are saying, your intention is no longer to gain knowledge, you are simply trying to prove your point. you are not rewarded for this, and you will not gain any knowledge. - you should never inqurie obstinately or rebut arrogantly, as one who wants to win without real knowledge. This is wicked character, and it indicates that one has too little religious conviction, too much meddling, and dim-wittedness, and great foolishness. - "hasbnAllaha wa n3ma wakeel." Allah is sufficient for us and he is the best disposer of affairs. 2-18-06 beginning of the book read like 1 1/2 pages. 3-11-06 Book page 2.5 -3.1 3-18-06 03-25-06 ٰٞ‫ؼأٯذ أٗثؽ اٛ٤بـ اال ٟ٢ هظٞ اهلل روبٛ٬ –٩ٰٜٓٚ ٟب ٧ٞ- ٯزودٜ٪١ اٛشٔبء ٩اٛ٨ٞ ٩اٛزوت ٳ٣ِك٨ٞ ُٮ اٛع٣ٰب، ٩ٯسزٔج٪١ هل‬ ‫اٵثٞ اٛ٠٪خت ٜٛ٤بؼ ُٮ اٱضؽح ث٠ب ال ٯسل٪١ ٟو٦ ث٤ِن أط ً، ٟ٢ ٣ٰبد ضجٰثخ ٗز٠٤ٮ اٌٛالء اٛ٠٨ٜٖ ٜٛ٤بـ ٩ٜٛظٌبؼ ٩ٟ٢ ال‬ ‫ال‬ ‫غ٣ت ٛ٦، ٩ر٠٤ٮ أشع اٛجالء ٛ٠٢ ٯ٘ؽ٧٪٣٦، ٩ٓع هٜ٠٪ا ٯٰٔ٤بً أ١ رٜٖ اٛ٤ٰب ِ اِٛبقعحَ ال رودٚ ٛ٨ٞ شٰئً ٟ٠ب ٯز٠٤٪٣٦، أ٩ ٯ٪خت‬ ‫ب‬ ‫د‬ ‫ٗ٪٣٦. ٩أ٣٨ٞ ٛ٪ طِ٪ا ٣ٰبر٨ٞ ٩زك٤٪٧ب، ٛزودٜ٪ا اٛؽازخ ٳ٣ِك٨ٞ، ٩رِؽً٪ا ثػٖٛ ٛ٠ظبٛر أٟ٪ؼ٧ٞ، ٩الٓز٤٪ا ثػٖٛ هلٰٞ اٳخؽ‬ ‫ُٮ اٛ٠وبظ، ٟ٢ ًٰؽ أ١ ٯئضؽ غٖٛ شٰئً ٟ٠ب ٯؽٯع٩٣٦، أ٩ ٯ٠٤٦ ٗ٪٣٦، ُؤ٭ ًج٢ أهلٞ ٟ٢ ٧ػ٥ اٛسبٙ اٛزٮ ٣ج٨٤ب هٰٜ٨ب، ٩أ٭‬ ‫ب‬ ‫قوع أهلٞ ٟ٢ اٛزٮ ظه٪٣ب اٰٛ٨ب؟‬ I have seen most people, save the few that allah protected, bring upon themselves misery, distress, and weariness in this life, and they commit grave sins, which could lead them to the hellfire in the hereafter, and from which they collect no benefit. He is saying that “most people” he sees are bringing themselves to hellfire without getting anything themselves. They do this by having wretched wishes, as wishing for exuberant prices, which lead to the ruin of people, the children and those who have no fault, or wishing the worst of calamity for those whom they hate. Some people’s work is based on the disaster of others. Also, say you have a monopoly on something, then you wish the prices are high and then people cannot afford your product but you don’t care. Also wishing for bad things to happen to people is really bad. Ibn hazm is saying you’re causing more harm to yourself than to others. They know for certainty that having such wretched wishes does not bring about sooner what they wish for or what is ordained to happen. Allah already decided what will happen whether you wish for it or not. Allah is not waiting for you to wish something so that he can make it happen. Asking Allah for something good gives you hasanat. Asking Allah for something bad is just a waste of time. Had they purified and beautified their intentions, they would have brought comfort to themselves and, thus, they would have been able to pay attention to what benefits them. By doing this they would gain a great reward in the hereafter, without making what they want or wish for come true any later. You need to beautify and purity your intentions. If you think about bad things to happen to someone 24/7 you are wasting your time and you need to purify your intentions. If someone has a problem, may Allah forgive him, instead of may Allah punish him. Why would you ask for harm? Don’t you believe that Allah is just? Don’t you think that you will be rewarded for being treated badly or that the other will be punished for mistreating you? You have too many things to do, busy yourself in ibada and dhikr? What about wishing harm against the kuffar? The Prophet sometimes did supplicate vs. the kuffar like when they killed his companions, but he didn’t do it day and night. He busied himself with other things like becoming stronger, not by dwelling in the weakness of wishing harm against someone. Many muslims say things like “inshallah he will not be successful anymore.” – why are they doing this? So, what is a greater injustice than what we warned against, and what is a greater happiness than what we enjoined? Not really “injustice” – it should be a loss. So ibn hazm is asking us, what is a greater loss than what we warned against, evil deeds or even punishment in the hereafter – (sidenote, why punishment in the hereafter? you didn’t do anything, you just had evil intentions. Does the intention count? This is just like going to steal a bank and finding it locked – you’re still punished) ٢٠ُ ،٢٘‫اغا زٔٔذ ٟعح اٛع٣ٰب ٛٞ ردع٧ب اال اٱ١ اٛػ٭ ٧٪ ُظٚ اٛؿٟب٣ٰ٢ ُٔؾ، ٩أٟب ٟب ٟؼ٬ ٩ٟب ٛٞ ٯؤد ُ٠وع٩ٟب١، ٗ٠ب ٛٞ ٯ‬ !ٍ‫أػٚ ٟ٠٢ ٯجٰن ثبًٰٓ ضبٛعً ث٠عح ٧ٮ أٓٚ ٟ٢ ٗؽ اٛـؽ‬ ‫ا‬ ‫ب‬ If you investigate the duration of this life, you will find it nothing but the current moment, which separates the past from the future. The past and the future are nothing, for they don't exist. So, who is more astray than the one who trades an everlasting eternity with a period shorter than the blink of an eye? So is ibn hazm saying that we’re all 10 minutes old? Many people are not doing anything right now – they only have what they did last year or two years ago. The only way to improve yourself is to think about how you need to do what you didn’t do in the past. And stop thinking about the future because soon, it will be your past. All you really have is the future. All of existence is like the blink of an eye whereas the hereafter is an eternity. The real loser is the one who trades the blink of an eye for the hereafter. .‫اغا ٣بٝ اٛ٠ؽء ضؽج ه٢ اٛع٣ٰب، ٩٣كٮ ٗٚ قؽ٩ؼ ٩ٗٚ زؿ١، ُٜ٪ ؼرت ٣ِك٦ ُٮ ٯٔلز٦ هٜ٬ غٖٛ أٯؼً ٛكوع اٛكوبظح اٛزبٟخ‬ ‫ب‬ When a person sleeps, he exits this world, and forgets all its joys and sorrows. Should he train himself to behave in the same manner while he is awake, he will attain perfect happiness. This is why sleep is referred to as a type of death in the Quran. Also, the Prophet taught us that the sleeping person is not held accountable. Sheikh thinks this is a really fascinating statement of ibn hazm. People are so obsessed with things that happened 2-3 years ago yet when they sleep that obsession leaves them. ٞ٧‫ٟ٢ أقبء اٛ٬ أ٧ٜ٦ ٩خٰؽا٣٦ ُ٨٪ أقٔـ٨ٞ، ٩ٟ٢ ٗبُؤ ٟ٢ أقبء اٰٛ٦ ٟ٤٨ٞ ُ٨٪ ٟثٜ٨ٞ، ٩ٟ٢ ٛٞ ٯ٘بُئ٨ٞ ثبقبءر٨ٞ، ُ٨٪ قٰع‬ .ٞ٨ٜ‫٩ضٰؽ٧ٞ ٩أُؼ‬ Whoever mistreats his family and neighbors is the worst among them. And whoever pays back by similar deeds those, among them, who mistreat him is no different from them. But the one who does not avenge their mistreatment is their master and the best among them. He mentions family and neighbors because they are the closest – they should expect the best treatment from you. The person who takes petty revenge does not become better. When people used to throw trash at the Prophet, he did not go to wait and throw trash back at them. 4-1-06 ٜٞ‫اٛو‬ Knowledge ،٦‫ٛ٪ ٛٞ ٯ٘٢ ٟ٢ ُؼٚ اٛوٜٞ اال أ١ اٛد٨بٙ ٯ٨بث٪٣ٖ ٩ٯدٜ٪٣ٖ، ٩أ١ اٛوٜ٠بء ٯسج٪٣ٖ ٩ٯ٘ؽٟ٤ٖ، ٛ٘ب١ غٖٛ قججً اٛ٬ ٩ز٪ة ؿٜج‬ ‫ب‬ ،ٙ‫َُٰ٘ ثكبئؽ ُؼبئٜ٦ ُٮ اٛع٣ٰب ٩اٱضؽح! ٩ٛ٪ ٛٞ ٯ٘٢ ٟ٢ ٣ٔض اٛد٨ٚ اال أ١ طبزج٦ ٯسكع اٛوٜ٠بء ٩ٯٌجؾ ٣لؽاء٥ ٟ٢ اٛد٨ب‬ !‫ٛ٘ب١ غٖٛ قججً اٛ٬ ٩خ٪ة اِٛؽاؼ ه٤٦، َُٰ٘ ثكبئؽ ؼغائٜ٦ ُٮ اٛع٣ٰب ٩اٱضؽح‬ ‫ب‬ If the only benefit of having knowledge were that the ignorant fear you and exalt you, and the learned love you and respect you, it would be sufficient cause for seeking knowledge. What about, then, all the other benefits in this life and in the hereafter? Knowledge ‫العلم‬ The ignorant fear the knowledgeable because they don’t want to be corrected He’s saying that that this is even the least of benefits and it should be enough. We shouldn’t have the intention of seeking knowledge for love and respect, but it is something you get from it. That thing you get from it is the least of rewards. What about, then, all the other benefits in this life and in the hereafter? And if the only detriment of being ignorant were that the ignorant would envy the learned and be content with the company of the ignorant, it would be sufficient cause to escape from ignorance. What about, then, the other detriments in this life and in the hereafter? This is enough to avoid ignorance. The Prophet (saw) used to ask to avoid ignorance. ‫ٛ٪ ٛٞ ٯ٘٢ ٟ٢ ُبئعح اٛوٜٞ ٩االشزٌبٙ ث٦ اال أ٣٦ ٯٔـن اٛ٠شزٌٚ ث٦ ه٢ اٛ٪قب٩ـ اٛ٠ؼ٤ٰخ، ٩ٟـبؼذ اٱٟبٙ اٛزٮ ال رِٰع ًٰؽ‬ !٥‫اٛ٨ٞ، ٩ِٗبٯخ اٳُ٘بؼ اٛ٠ئٛ٠خ ٜٛ٤ِف، ٛ٘ب١ غٖٛ أهلٞ ظام اٰٛ٦، َُٰ٘ ٩ٛ٦ ٟ٢ اِٛؼبئٚ ٟب ٯـ٪ٙ غٗؽ‬ ‫٩ٟ٢ أٜٓ٨ب ٟب غٗؽ٣ب ٟ٠ب ٯسظٚ هٰٜ٦ ؿبٛت اٛوٜٞ، ٩ُٮ ٟثٜ٦ أروت ػوِبء اٛ٠ٜ٪ٕ أ٣ِك٨ٞ، ُزشبًٜ٪ا ه٠ب غٗؽ٣ب ثبٛشـؽ٣ح‬ !‫٩اٛ٤ؽظ ٩اٛط٠ؽ ٩اٳًب٣ٮ، ٩قبئؽ اِٛؼ٪ٙ اٛزٮ رو٪ظ ثبٛ٠ؼؽح ُٮ اٛع٣ٰب ٩اٱضؽح، ٩أٟب ُبئعح، ُال ُبئعح‬ If the only benefit of having and seeking knowledge were that the seeker would be too involved in his learning to be stressed by pressing worries, to be troubled by empty hopes, and to be burdened by painful thoughts, it would be a great enticement to seek knowledge; and we have not enumerated the many other virtues one attains by seeking knowledge. The least of these virtues are the ones we mentioned. Look at celebrities, they’re not really happy, they have lots of stress, etc. Many of them are suicidal. When you are preoccupied with dunya, you cannot invest your time properly. And this is the least of the virutes. This one thing, the lowest of virtues, should be enough for you to seek knowledge. The weakest of the kings distress themselves by the miseries we listed above, so they try to escape these miseries by playing chess and backgammon, by drinking alcohol and listening to songs, and other matters that bring harm in this life and in the hereafter, and no benefit at all. Most people waste their time, he’s listing things that used to be mentioned in his time like chess and backgammon, drinking alcohol, and listening to songs. Regardless of whether these things are haram, the point is that these things are just being used to occupy your time. Imagine your ambition is to be CEO and then you get it, then what? You have to be ambitious about things that really matter. Omar ibn abd al aziz said “ I had an ambition to become a prince and then I got it, then I had the ambition to marry a princess, and I got it, then I had the ambition to become khalifa, and I got it, and now I have the ambition to go to jannah.” You can say you’re just playing or whatever, but on the day of judgment, what is the weight of what you’re doing? Nothing at all. ‫ٛ٪ رعثؽ اٛوبٛٞ ُٮ ٟؽ٩ؼ قبهبر٦ ٟبغا ِٗب٥ اٛوٜٞ ٟ٢ اٛػٙ ثزكٜؾ اٛد٨بٙ، ٩ٟ٢ اٛ٨ٞ ث٠ٌٰت اٛسٔبئْ ه٤٦، ٩ٟ٢ اٌٛجـخ ث٠ب ٓع‬ .٦٤ٟ ‫ثب١ ٛ٦ ٩خ٨٦ ٟ٢ اٳٟ٪ؼ اٛطِٰخ ه٢ ًٰؽ٥، ٛؿاظ ز٠عً هلل هؿ ٩خٚ، ٩ًجـخ ث٠ب ٛعٯ٦ ٟ٢ اٛوٜٞ، ٩ؼًجخ ُٮ اٛ٠ؿٯع‬ ‫ا‬ If the learned ponders how the hours he spent learning saved him from the humiliation of being dominated by the ignorant and from the distress of having no access to the facts, and how those hours provided him with the joy of discovering that which is hidden from others, he would excel in praising allah, the exalted, full of majesty, and would be more pleased with the knowledge he has and would deepen his desire to increase his knowledge. You can learn the facts, the reality of things, and eventually you know these things. Compare yourself to the way you were before you knew these things. Are you happier now? Imagine for one moment that the Prophet (saw) is alive among us. Is there a need to seek knowledge then? Shouldn’t you thank Allah for saving your time and your energy by finally granting you knowledge to save yourself from what takes other people hours and hours to come across. And what people argue about – how many people don’t have any knowledge and then they act like it. And remember what imam shafi said – “staying up all night looking for an opinion, researching, etc. is more beloved to me than a new wife.” They say “looking for knowledge keeps you looking for more” – someone who says they have learned enough – that person has no real knowledge. Imam ahmed always was seen with a pen. His students asked him when he will put it down and he responded “when I die.” .‫ٟ٢ شٌٚ ٣ِك٦ ثؤظ٣٬ اٛوٜ٪ٝ ٩رؽٕ أهال٧ب ٩٧٪ ٓبظؼ هٰٜ٨ب، ٗب١ ٗ٠٢ ٯؿؼم ال ُبئعح ٟ٤٦ ٩ٯزؽٕ ٟب ٛ٦ ُبئعح‬ Whoever busies himself with seeking the less significant sciences and forsakes the higher ones and he is able to lean them is like a farmer who plants that which has no value and leaves out that which is valuable. This is a great example. Would you busy yourself making $2k when you could be making $10K? you have to prioritize your efforts. ‫اٛجبضٚ ثبٛوٜٞ أٳٝ ٟ٢ اٛجبضٚ ثبٛ٠بٙ، ٳ١ اٛجبضٚ ثبٛ٠بٙ أشِْ ٟ٢ ُ٤بء ٟب ثٰع٥، ٩اٛجبضٚ ثبٛوٜٞ ثبضٚ ث٠ب ال ٯِ٤٬ هٜ٬ اٛ٤ِٔخ ٩ال‬ .ٙ‫ٯِبؼٓ٦ هٜ٬ اٛجػ‬ The one who is miserly with his knowledge is worse than the one who is miserly with his money. Because the one who is miserly with his money fears that he might lose his wealth by spending it; but the one who is miserly with his knowledge fears no loss of knowledge by teaching it; he does not depart from his knowledge by giving it to others. the one who is miserly with knowedge fears no loss, he just doesn’t want to give and he also prevents himself reinforcing his own knowledge. ‫٩طبٯب‬ Wills .٥‫أخٚ اٛوٜ٪ٝ ٟب ٓؽثٖ ٟ٢ ضبٖٛٔ روبٛ٬، ٩ٟب أهب٣ٖ هٜ٬ اٛ٪ط٪ٙ اٛ٬ ؼػب‬ The best of knowledge is what brings you closer to your creator, and what helps you attain his satisfaction. Remember two slides ago, he said he should busy yourself with the best knowledge. What is that? Whatever brings you closer to your creator, .ٖٓ٪ُ ٢ٟ ٬ٛ‫ا٣لؽ ُٮ اٛ٠بٙ ٩اٛسبٙ ٩اٛظسخ اٛ٬ ٟ٢ ظ٩٣ٖ، ٩ا٣لؽ ُٮ اٛعٯ٢ ٩اٛوٜٞ ٩اِٛؼبئٚ ا‬ In wealth, condition, and health, compare yourself to those who are less fortunate than you are; and in religion, knowledge, and virtue, compare yourself to those who exceed you in these matters. People do the opposite usually. People want to compete in wealth. Also physically, so and so can run faster than me, I want to compete. The Propeht (saw) said in dunya, look to the person who is less fortunate than you. Don’t be the guy who says “oh I’m praying 4 prayers, I’m better than the person who does 3.” Remember what ibn masood said “I am the most knowledgeable person in the book of Allah. If I know someone who has more knowledge than me, I will go to him.” Also, the Prophet (saw) told us to ask for the highest level of paradise. ١٩‫ال آُخ هٜ٬ اٛوٜ٪ٝ ٩أ٧ٜ٨ب أػؽ ٟ٢ اٛعضالء ُٰ٨ب، ٩٧ٞ ٟ٢ ًٰؽ أ٧ٜ٨ب، ُب٣٨ٞ ٯد٨ٜ٪١ ٩ٯل٤٪١ أ٣٨ٞ ٯوٜ٠٪١، ٩ٯِكع‬ !١٪‫٩ٯٔعؼ٩١ أ٣٨ٞ ٯظٜس‬ Nothing can be inflicted upon knowledge and its people worse than the intrusion of those who are outsiders to knowledge. They are ignorant but they think they know and they are mischievous but they think they are reformers. Imagine if someone gave the wrong diagnosis even though he’s not a doctor. Someone who prescribed medicine without a license would be a criminal. In religion, we tend to be more relaxed. People who think they know something about religion cause all sorts of mischief. ‫ٟ٢ أؼاظ ضٰؽ اٱضؽح ٩ز٘٠خ اٛع٣ٰب، ٩هعٙ اٛكٰؽح، ٩االزز٪اء هٜ٬ ٟسبق٢ اٳضالّ ٜٗ٨ب، ٩اقزسٔبّ اِٛؼبئٚ ثؤقؽ٧ب، ُٰٜٔزع‬ .٢ٰٟ‫ث٠س٠ع طٜ٬ اهلل هٰٜ٦ ٩قٜٞ ٩ٰٛكزو٠ٚ أضالٓ٦ ٩قٰؽر٦ ٟب أٟ٘٤٦، أهب٣٤ب اهلل هٜ٬ االركبء ث٦ ث٠٤٦، آ‬ Whoever desires the good in the hereafter, the wisdom in this life, the justice in conduct, the acquiring of all good morals, and the deserving of all virtues should follow the example of Muhammad salla llahu alaihi wasallam. And should imitate [the prophet's] manners and conduct as much as he can. May allah make it possible for us to follow his example. Ameen. Why? Because he was the best of mankind by his perfect manners and by the credit that Allah has given him. Who is the nearest person to Allah? The prophet (saw). If you love the Prophet, Allah will love you. ٝ‫ٟ٢ ؿٜت اِٛؼبئٚ ٛٞ ٯكبٯؽ اال أ٧ٜ٨ب، ٩ٛٞ ٯؽاُْ ُٮ رٜٖ اٛـؽٯْ اال أٗؽٝ طعٯْ ٟ٢ أ٧ٚ اٛ٠٪اقبح ٩اٛجؽ ٩اٛظعّ ٩ٗؽ‬ ٚٗ ‫اٛوشٰؽح، ٩ٟ٢ ؿٜت اٛ٠بٙ ٩اٛدب٥ ٩اٜٛػاد ٛٞ ٯكبٯؽ اال أٟثبٙ اٛ٘الة اٜٛ٘جخ، ٩اٛثوبٛت اٛطٜجخ، ٩ٛٞ ٯؽاُْ ُٮ رٜٖ اٛـؽٯْ اال‬ .‫هع٩ اٛ٠وزٔع ضجٰث اٛـجٰوخ‬ Whoever seeks the virtues keeps the company of only the people of virtue. On his path to the virtues he accompanies the noble friend- one who offers good advice, is righteous, truthful, and generous in his dealings. And whoever desires wealth, fame, and worldly pleasures keeps the company of wild dogs and vicious foxes. On his path to these worldly pleasures he accompanies the ones that are corrupt in belief and nature. Sheikh skipped this part. 4-8-06 ،ٖ‫ازؽص هٜ٬ أ١ ر٪طَ ثكالٟخ اٛدب٣ت، ٩رسِق ٟ٢ أ١ ر٪طَ ثبٛع٧بء ُٰ٘ثؽ اٛ٠زسِل٪١ ٟ٤ٖ، زز٬ ؼث٠ب أػؽ غٖٛ ث‬ .ٖٜ‫٩ؼث٠ب ٓز‬ Make sure that you are known for your peaceful nature. Be careful not to be described as a man of cunning; for many people might stay away from you; this could harm you or even kill you. Some people like to be known as someone who is sneaky.. that cannot be trifled with. Eventually, people will not like you. That person might think he is doing everything right, but he doesn’t realize everybody else does not like his nature. If you try to get everything and don’t allow anything bad to happen. The kind of person who wants to be big and tough and let everybody know that nothing can be taken from you that nobody can mess with you. .٦‫٩ؿ٢ ٣ِكٖ هٜ٬ ٟب ر٘ؽ٥، ٯٔٚ ٧٠ٖ اغا أربٕ، ٩ٯولٞ قؽ٩ؼٕ ٩ٯزؼبهَ اغا أربٕ ٟب رست ٟ٠ب ٛٞ ر٘٢ ٓعؼر‬ Teach yourself to expect what you hate. This way you would be less distressed if what you hate befalls you and you would be more joyous if what you love comes to you, which you did not expect. Does this mean to be pessimistic? No, it just means to be careful. Like saving money or something. The Prophet said “be tough sometimes because the blessings of Allah are not permanent.” We should always expect the most from our Lord, we just live carefully. .٦٤ٟ ‫ؿ٪ث٬ ٛ٠٢ هٜٞ ٟ٢ هٰ٪ة ٣ِك٦ أٗثؽ ٟ٠ب ٯوٜٞ اٛ٤بـ‬ Blessed is the one who is aware of his own faults more than what people know about his faults. Sheikh says this is a wonderful statement. First of all, if you don’t think have any faults, then you wont improve yourself. It’ll lead you to arrogance. Also, it’s not that you actually don’t have any faults, it’s that you misjudged yourself. If you know your faults more than what other people know, then you’ll always be happy with what people say… ٢٠‫ٟ٢ خبٛف اٛ٤بـ ٛٞ ٯوعٝ ٧٠ب ٯئٛٞ ٣ِك٦، ٩اث٠ب ٯ٤عٝ هٰٜ٦ ُٮ ٟوبظ٥، ٩ًٰلب ٯ٤ؼح ٗجع٥، ٩غ ً ٯ٤٘ف ٧٠ز٦، ُ٠ب اٛل٢ ثوع ث‬ ‫ال‬ ً ً ً .‫ضبٛـ٨ٞ ٩ظاضٜ٨ٞ؟ ٩اٛوؿ ٩اٛؽازخ ٩اٛكؽ٩ؼ ٩اٛكالٟخ ُٮ اال٣ِؽاظ ه٤٨ٞ، ٩ٛ٘٢ اخوٜ٨ٞ ٗبٛ٤بؼ رعُؤ ث٨ب ٩ال رطبٛـ٨ب‬ Whoever keeps the company of people is bound to be painfully stressed, to commit a sin, which he will later regret, to be eaten by fury, and to be humiliated, which breaks his dignity. So, you can imagine what harm will inflect the one who mixes with people and get involved in their affairs. If you mix with people too much, you’ll tell them things you shouldn’t and stuff. That’s what he’s talking about. Dignity, comfort, happiness, and peace exist in isolating yourself from them. But treat people the way you treat fire: get its warmth but do not mix with it.5 He means you have selective interaction. If they are doing good, you join them. If they are not, you leave them. Treat people the way you treat fire – this is such a nice example. ‫ال رسٔؽ شٰئً ٟ٢ ه٠ٚ ًع أ١ رسٔٔ٦ ثؤ١ رودٜ٦ اٰٛ٪ٝ ٩ا١ ٓٚ، ُب١ ٟ٢ ٰٜٓٚ اٳه٠بٙ ٯدز٠ن ٗثٰؽ٧ب، ٩ؼث٠ب أهدؿ أٟؽ٧ب ه٤ع‬ ‫ب‬ .ٚ٘ٛ‫غٖٛ، ُٰجـٚ ا‬ Do not belittle a task planned for tomorrow by not trying to accomplish it today, even if it were a small task. Study for the exam tomorrow. Don’t procrastinate. From many little tasks a great task is born; then, you might find yourself unable to do the great task, and nothing gets accomplished. ‫اٛ٪خن ٩اِٛٔؽ ٩اٛ٤٘جخ ٩اٛط٪ٍ، ال ٯسف أغا٧ب اال ٟ٢ ٗب١ ُٰ٨ب، ٩ال ٯوٜ٠٦ ٟ٢ ٗب١ ضبؼخب ه٤٨ب، ٩ُكبظ اٛؽأ٭ ٩اٛوبؼ ٩اٵثٞ ال‬ ً .‫ٯوٜٞ ٓجس٨ب اال ٟ٢ ٗب١ ضبؼخً ه٤٨ب، ٩ٰٛف ٯؽا٥ ٟ٢ ٗب١ ظاض ً ُٰ٨ب‬ ‫ال‬ ‫ب‬ Only those who experience pain, poverty, calamity, and fear truly know the harm they cause. No one who has not experienced these matters knows their true effects. Only those who are not inflected by corrupt opinions, shame, and sin truly know their ugliness, but those who are so inflected do not see the ugliness of these evils.6 A rich man cannot tell a poor man that he understands how he feels. People on the inside of a problem cannot see what is going on. It takes an outsider’s perspective. The Prophet said about fitan “when they come everybody wants to join in them, and when they are gone, people leave them. Whoever stays away will be….” ٦٤ٰ‫أ٩ٙ ٟ٢ ٯؿ٧ع ُٮ اٌٛبظؼ، ٟ٢ ًعؼ ٛ٦ اٌٛبظؼ، ٩أ٩ٙ ٟ٢ ٯ٠ٔذ شب٧ع اٛؿ٩ؼ ٟ٢ ش٨ع ٛ٦ ث٦، ٩أ٩ٙ ٟ٢ ر٨٪١ اٛؿا٣ٰخ ُٮ ه‬ .‫اٛػ٭ ٯؿ٣ٮ ث٨ب‬ The first person to shun the treacherous is the one who has experienced his treachery. The first person to abhor the perjurer is the one who has been victimized by his perjury. And ‫5 الٌبس داء وداء الٌبس قربهن، وفي البعد قطع للوىدات‬ ‫لن ال تجبلسىًب؟‬ ‫6 وزيي لهن الشيطبى أعوبلهن‬ the first person to degrade an adulterous woman is the one who has committed adultery with her. Don’t be happy if someone did something treacherous in order to help you. You wouldn’t’ want to be the victim of his treachery. Don’t be happy with someone who comes to you and says “so and so said something about you” because that person might then say something against you next time. ٰٚ‫ٟب ؼأٯ٤ب شٰئب ُكع ُوبظ اٛ٬ طسز٦ اال ثوع ٳ٭ٍ، َُٰ٘ ثعٟبى ٯز٪اٛ٬ هٰٜ٦ ُكبظ اٛك٘ؽ ٗٚ ٰٜٛخ، ٩ا١ هٔ ً ؾٯ٢ ٛظبزج٦ رود‬ ‫ال‬ ً .ٞ٨‫اُكبظ٥ ٗٚ ٰٜٛخ ٛؤٚ ٯ٤جٌٮ أ١ ٯز‬ I have not seen anything that was corrupted and, then, returned to its normal state except by great efforts.What would, therefore, one think of a brain that is corrupted every night by alcohol? A mind that entices its owner to ruin it every night is a mind that ought to be indicted. Sheikh says this is like the wise statements of messengers almost. Imagine a cup, you break it, how easy is it to fix it? Imagine you drink alcohol every night and corrupt your mind. Is it easy for you to fix your mind? 4-15-06, 4-16-06=test 4-22-06 .ْ‫ال ردت ه٢ ٗالٝ ٣ٔٚ اٰٖٛ ه٢ ٓبئٚ زز٬ ر٪ٓ٢ أ٣٦ ٓبٛ٦، ُب١ ٟ٢ ٣ٔٚ اٰٖٛ ٗػثً ؼخن ٟ٢ ه٤عٕ ثس‬ ‫ب‬ Do not reply to what has been conveyed to you by a third party until you verify that it was truly uttered as conveyed. This way whoever conveys to you falsehoods would return from you with the truth. When you reply, you are given a judgment and in order to do that, you have to hear from both sides, you cannot hear from one side only no matter what or your judgment will not be fair. They call the third party who conveys a story to you someone “the messenger of the devil” .٦ٰٜ‫ٟ٢ اقزطَ ثسؽٟبد اهلل روبٛ٬ ُال رؤٟ٤٦ هٜ٬ شٮء ٟ٠ب رشِْ ه‬ If someone shows license towards what allah has forbidden, do not trust him with anything dear to you. If you see someone disrespecting or dishonoring or not protecting himself from the rulings of Allah and what is forbidden, then how can you trust him? The person who doesn’t honor the trust of Allah cannot be expected to honor the trusts of people. Remember, the rulings of Allah are trusts. ،٦‫ا٣٠ب رؤ٣ف اٛ٤ِف ثبٛ٤ِف، ُؤٟب اٛدكع ُ٠كزثٔٚ ٟ٨ؽ٩ٝ ث٦، ٩ظٰٛٚ غٖٛ اقزودبٙ اٛ٠ؽء ثعُو٢ خكع زجٰج٦ اغا ُبؼٓز٦ ٣ِك‬ .٦‫٩أقِ٦ ٛػ٧بة اٛ٤ِف، ٩ا١ ٗب٣ذ اٛدثخ زبػؽح ثٰ٢ ٯعٯ‬ The soul finds consolation only in another soul. But the body is a burden. The proof of this is that a person rushes to bury the body of his beloved when his soul departs, but he would feel sorrow for the departure of the soul, even if the dead body were present. The Prophet (saw) said the souls are like soldiers gathered together. Notice he didn’t say bodies, he said souls. The body is a burden. You cry over a dead body because the soul is gone. It’s like magnets – when people are opposite, they come together. ،٦ٜ‫ٛٞ أؼ ٵثٰٜف أطٰع ٩ال أٓجر ٩ال أز٠ْ ٟ٢ ٜٗ٠زٰ٢ أٛٔب٧٠ب هٜ٬ ٛكب١ ظهبر٦: ازعا٧٠ب: اهزػاؼ ٟ٢ أقبء ثؤ١ ُال٣بً أقبء ٓج‬ ‫أ٩ أ١ ٯكٮء ُٮ ٩خ٦ ٟب ٳ٣٦ ٓع أقبء ُٮ ًٰؽ٥، ُٔع طبؼد ٧برب١ اٜٛ٘٠زب١ هػؼً ٟك٨ٜزٰ٢ ٜٛشؽ ٩ٟعضٜزٰ٢ ٛ٦ ُٮ زع ٟب‬ ‫ا‬ .‫ٯوؽٍ ٩ٯس٠ٚ ٩ال ٯ٤٘ؽ‬ I have not heard words more profitable to satan than the following ugly and foolish two words, which are frequently uttered by his followers. The first is excusing one's wrongdoing by claiming that someone else committed the same wrong before him. [and the second] is excusing one's wrongdoing by saying that he already committed another wrong. These two words have become easy excuses to commit evil and reasons to engage in wrongdoing without feeling regret. Ibn hazm is saying this is one of the ugliest most foolish things you can say. Allah said in the Quran “if you obey the majority of people they will lead you astray.” Also, “the majority of people will not believe.” Secondly, it’s like when people say “how can you expect me to pray when I’m drinking, etc.” or like “I’ll do xyz after I’m married” or something - just making excuses. So true that it’s about doing wrongdoing without feeling regret. Example for our time, getting a mortgage – people usually say “everybody is doing it” but remember Allah will ask you alone. ،‫زع اٛد٪ظ ٩ًبٯز٦ أ١ رجػٙ اِٛؼٚ ٜٗ٦ ُٮ ٩خ٪٥ اٛجؽ، ٩اُؼٚ ٖٛ ُٮ اٛدبؼ اٛ٠سزبج، ٩غ٭ اٛؽزٞ اِٰٛٔؽ، ٩غ٭ اٛ٤و٠خ اٛػا٧جخ‬ ‫٩اٳزؼؽ ُبٓخ. ٩ٟ٤ن اِٛؼٚ ٟ٢ ٧ػ٥ اٛ٪خ٪٥ ظاضٚ ُٮ اٛجطٚ، ٩هٜ٬ ٓعؼ اٛزٔظٰؽ ٩اٛز٪قن ُٮ غٖٛ ٯ٘٪١ اٛ٠عذ ٩اٛػٝ، ٩ٟب‬ .ٝ٪ٟ‫٩ػن ُٮ ًٰؽ ٧ػ٥ اٛ٪خ٪٥ ُ٨٪ رجػٯؽ ٩٧٪ ٟػ‬ The purpose of existence is to extend all efforts for good causes. The best of these causes are the needy neighbor, the poor relative, the one who lost his good fortune, and the one who has pressing needs. Do you agree with this order? Sheikh says he thinks the poor relative takes priority. Why did ibn hazm mention this order? Because perhaps the people in your proximity take precedence. Your neighbor has a right on you. Not to spend for the causes of the good in general is a form of miserliness. Praise and scorn are due to a person in proportion to his spending for good causes or his holding back. To spend for causes other than the causes of the good is squandering and, thus, is disliked. So if someone needs 50 and you gave him 50, you are praiseworthy. What if someone needs 50 and you gave him 40, or 500? Should we give all our money like abu bakr? Someone wanted to give all their money once – if you have the iman of abu bakr then that’s fine. Saad (ra) wanted to give all his money, the Prophet said it was too much, then 1/2 was too much, then 1/3 was okay but the Prophet (saw) said it was too much for him. ‫أٟب ق٪ء اٛل٢ ُٰوع٥ ٓ٪ٝ هٰجب هٜ٬ اٵؿالّ، ٩ٰٛف ٗػٖٛ، اال اغا أظ٫ طبزج٦ اٛ٬ ٟب ال ٯسٚ ُٮ اٛعٯب٣خ، أ٩ اٛ٬ ٟب ٯٔجر ُٮ‬ ً .‫اٛ٠وبٟٜخ، ٩اال ُ٨٪ زؿٝ ٩اٛسؿٝ ُؼٰٜخ‬ Suspicion is thought of by some people to be a vice in all cases. The matter is not exactly like this. Suspicion is to be rejected when it leads to committing what is forbidden, or to what is abhorrent in dealing with people. Otherwise it is a form of caution, and caution is a virtue. Is it permissible to have evil thinking of someone in the form of suspicion? “inna batha” – some of suspicion is sin. If a man meets with a woman every day in seclusion, do you say “mashallah he is leading her in prayer” and do you say “astagh, suspicion is haram.” A muslim is not stupid or naïve. ٪٧٩ ،٬ٛ‫ٟ٢ هٰت زت اٛػٗؽ، أ٣٦ ٯسجؾ اٳه٠بٙ، اغا أزت هبٟٜ٨ب أ١ ٯػٗؽ ث٨ب، ُ٘بظ ٯ٘٪١ شؽًٗ، ٳ٣٦ ٯو٠ٚ ٌٰٛؽ اهلل روب‬ ‫ب‬ .٦‫ٯـ٠ف اِٛؼبئٚ، ٳ١ طبزج٦ ال ٯ٘بظ ٯِوٚ اٛطٰؽ زجً ٜٛطٰؽ، ٛ٘٢ ٰٛػٗؽ ث‬ ‫ب‬ Among the vices of vanity is that it ruins the good deeds. If the good-doer likes to be known for his good deeds, he almost enters into shirk [associating partners with Allah]; because he works for a cause other than the cause of Allah, the Most High. This behavior diminishes the value of his deeds, because he does not do a good deed for the love of the good but for the sake of fame. It’s like riya. Imam shafi said “I wish the people had all my knowledge without me being known for it.” 4-29-06 ‫أثٜي ُٮ غٟٖ ٟ٢ ٟعزٖ ث٠ب ٰٛف ُٰٖ، ٳ٣٦ ٣ج٦ هٜ٬ ٣ٔظٖ، ٩أثٜي ُٮ ٟعزٖ ٟ٢ غٟٖ ث٠ب ٰٛف ُٰٖ، ٳ٣٦ ٣ج٦ هٜ٬ ُؼٜٖ، ٩ٛٔع‬ .‫ا٣زظؽ ٖٛ ٟ٢ ٣ِك٦ ثػٖٛ، ٩ثبقز٨عاُ٦ اٛ٬ اٵ٣٘بؼ ٩اٛالئ٠خ‬ Whoever praises you unjustly has, in effect, criticized you severely; for he brings attention to your shortcomings. And whoever criticizes you unjustly has, in effect, praised you greatly; for he brings attention to your virtues; he, therefore, has given you the upper hand and belittled himself by his denial of your virtues. .ً ٟ‫ٛ٪ هٜٞ اٛ٤بٓض ٣ٔظ٦ ٛ٘ب١ ٗب‬ ‫ال‬ If the imperfect really becomes aware of his shortcomings, he would become perfect. .‫ال ٯطٜ٪ ٟطٜ٪ّ ٟ٢ هٰت، ُبٛكوٰع ٟ٢ ٜٓذ هٰ٪ث٦ ٩ظٓذ‬ No creature is free from fault. The blissful is one who has fewer and minor faults. ‫أٗثؽ ٟب ٯ٘٪١ ٟب ٛٞ ٯل٢، ُبٛسؿٝ ٧٪ اٛزؤ٧ت ٛ٠ب ٯل٢، ُكجسب١ ٟ٢ ؼرت غٖٛ ٰٛؽ٭ اٵ٣كب١ هدؿح ٥ ٩اُزٔبؼ٥ اٛ٬ ضبٛٔ٦ هؿ‬ .ٚ‫٩ز‬ Most of what happens is not expected. Caution is in being prepared for what is expected. Glory be to the One who arranged for this affair, so the human would learn his limitation and his constant need for his Creator, the Exalted, Full of Majesty. :‫اٵض٪ا١ ٩اٛظعآخ ٩اٛ٤ظٰسخ‬ ٖ‫اقزجٔبٕ ٟ٢ هبرجٖ، ٩ؾ٧ع ُٰٖ ٟ٢ اقز٨ب١ ثكٰئبر‬ ‫اٛوزبة ٜٛظعٯْ ٗبٛكجٖ ٜٛكجٰ٘خ، ُبٟب رظِ٪ ٩اٟب رـٰؽ‬ ٖ‫اثػٙ ُؼٚ ٟبٖٛ ٩خب٧ٖ ٛ٠٢ قؤٖٛ أ٩ ٛٞ ٯكؤٖٛ، ٩ٛ٘ٚ ٟ٢ اززبج اٰٖٛ ٩أٟ٘٤ٖ ٣ِو٦، ٩ا١ ٛٞ ٯوز٠عٕ ثبٛؽًجخ، ٩ال رشوؽ ٣ِك‬ .ٰٖٜ‫ا٣زلبؼ ٟٔبؼػخ هٜ٬ غٖٛ ٟ٢ ًٰؽ ؼثٖ هؿ ٩خٚ، ٩ال رج٢ اال هٜ٬ أ١ ٟ٢ أزك٤ذ اٰٛ٦ أ٩ٙ ٟؼؽ ثٖ، ٩قبم ه‬ The one who reprimands you values your friendship and the one who is at ease with your vices belittles your friendship. Reprimanding a friend is like smelting an ore, either it is purified or it evaporates. You should employ the good part of your wealth and affluence to help whoever asks your help and whoever does not ask, and to fulfill the needs of those who need you and whom you are able to benefit, even if you have no desire to offer your help. And you should not expect compensation for your generosity other than the rewards bestowed upon you by your Lord, Glory and Greatness be to Him. And you should allow that the one you have helped might be the first to harm you and to work against you. ‫ال ر٤ظر هٜ٬ شؽؽ اٛٔج٪ٙ، ٩ال رشِن هٜ٬ شؽؽ اٵخبثخ، ٩ال ر٨ت هٜ٬ شؽؽ اٵثبثخ، ٛ٘٢ هٜ٬ قجٰٚ اقزو٠بٙ اِٛؼٚ ٩رؤظٯخ‬ .ٍ٩‫ٟب هٰٜٖ ٟ٢ اٛ٤ظٰسخ ٩اٛشِبهخ ٩ثػٙ اٛ٠وؽ‬ Do not counsel on the condition that your advice will be accepted, do not intercede on somebody‟s behalf on the condition that your intercession will be answered, and do not give on the condition that you will be rewarded, but for the sake of employing your resources virtuously and for the sake of fulfilling your duties to counsel, intercede, and give charity. skipped 4-30-06 On Friendship ٪٨ُ ‫زع اٛظعآخ ٧٪ أ١ ٯك٪ء اٛ٠ؽء ٟب ٯك٪ء اٱضؽ، ٩ٯكؽ٥ ٟب ٯكؽ٥، ُ٠ب قِٚ ه٢ ٧ػا ُٰٜف طعٯًٔ، ٩ٟ٢ ز٠ٚ ٧ػ٥ اٛظِخ‬ ‫ب‬ .٦ٔ‫طعٯْ، ٩ٓع ٯ٘٪١ اٛ٠ؽء طعٯًٔ ٛ٠٢ ٰٛف طعٯ‬ ‫ب‬ The essence of friendship is to be distressed by what distresses the other and to be pleased by what pleases the other. If a person falls short of this, then he is not a friend, and if he has this trait, then he is a friend. A person might be a friend of someone who is not his friend. People are not always mutual friends ،٥‫٩زع اٛ٤ظٰسخ ٧٪ أ١ ٯك٪ء اٛ٠ؽء ٟب ٯك٪ء اٱضؽ، قبء غٖٛ اٱضؽ أ٩ ٛٞ ٯكئ٥، ٩أ١ ٯكؽ٥ ٟب ٯ٤ِو٦، قؽ اٱضؽ أ٩ قبء‬ ‫ُ٨ػا شؽؽ ُٮ اٛ٤ظٰسخ ؾائع هٜ٬ شؽ٩ؽ اٛظعآخ. ٩أٓظ٬ ًبٯبد اٛظعآخ اٛزٮ ال ٟؿٯع هٰٜ٨ب ٟ٢ شبؼٖٗ ث٤ِك٦ ٩ٟبٛ٦ ٌٰٛؽ‬ .ٕ‫هٜ٬ ر٪خت غٖٛ، ٩آثؽٕ هٜ٬ ق٪ا‬ The essence of being a counselor is to be distressed by what harms the other, whether the other person is distressed by that or not, and to be pleased by what benefits the other, whether the other person is pleased by this or not. This condition, which belongs to the relation of counseling, is beyond the conditions of friendship. The highest form of friendship is the friendship of the one who shares with you of himself and of his wealth beyond what is dutiful and prefers you to all others. Naseeha means to wish well to people.. So ibn hazm thinks that being a counselor is higher than a friend. The highest form of friendship is sharing beyond what is dutiful. ٬ٜ‫ال رَٜ٘ طعٯٖٔ اال ٟثٚ ٟب رجػٙ ٛ٦ ٟ٢ ٣ِكٖ، ُب١ ؿٜجذ أٗثؽ ُؤ٣ذ كبٛٞ. ٩ال ر٘كت اال هٜ٬ شؽؽ اِٛٔع، ٩ال رز٪ٙ اال ه‬ .‫شؽؽ اٛوؿٙ، ٩اال ُؤ٣ذ ٟؼؽ ث٤ِكٖ ضجٰث اٛكؽٯؽح‬ Do not ask from your friend more than what you are willing to do for him; if you ask for more than that, then you are unjust. Do not earn anything unless you are willing to lose it, and do not assume a position of authority unless you are willing to give it up. Otherwise, you would do harm to yourself and you would be a person with bad intentions. Don’t ask for things you’re not willing to do. Don’t earn anything unless you’re willing to lose it = means don’t become attached to things – it’s the reality of life that you will lose things from this life. People save their whole lives for cars, etc. Don’t assume position of authority = same thing, people are happy with accomplishing leadership and CEO positions and they become happy, thinking they will never leave their position. In fact, reaching the top is an indication that you will be going downhill soon. ،ٖ‫ٟ٢ أؼظد ٓؼبء زبخز٦ ثوع أ١ قؤٖٛ اٯب٧ب، أ٩ أؼظد اثزعاء٥ ثٔؼبئ٨ب، ُال رو٠ٚ ٛ٦ اال ٟب ٯؽٯع ٧٪ ال ٟب رؽٯع أ٣ذ، ٩اال ُؤٟك‬ .‫ُب١ روعٯذ ٧ػا ٗ٤ذ ٟكٰئً ال ٟسك٤ً، ٩ٟكزسًٔ ٜٛ٪ٝ ٟ٤٦ ٩ٟ٢ ًٰؽ٥ ال ٜٛشؽٕ، ٩ٟٔزؼًٰ ٜٛوعا٩ح ال اٛظعآخ‬ ‫ب‬ ‫ب‬ ‫ب‬ ‫ب‬ If you want to fulfill the need of someone who requested your assistance or of someone who did not ask, then you should only do what the person wants not what you want. If he does not want your help, then do not persist. If you go beyond this, you are doing what is bad not what is good, you are blameworthy not praiseworthy, and you are worthy of enmity not friendship. Don’t help someone and say “if you want help, you’ll do it my way” – you’re not really helping them, you’re doing it for yourself then. So if you’re going to help someone, give them what they want. If you go beyond this, you are doing what is bad. ‫ال ر٤ٔٚ اٛ٬ طعٯٖٔ ٟب ٯئٛٞ ٣ِك٦، ٩ال ٯ٤زِن ث٠وؽُز٦، ُ٨ػا ُوٚ اٳؼغاٙ. ٩ال ر٘ز٠٦ ٟب ٯكزؼؽ ثد٨ٜ٦، ُ٨ػا ُوٚ أ٧ٚ اٛشؽ، ٩ال‬ ‫ٯكؽٕ أ١ ر٠عذ ث٠ب ٰٛف ُٰٖ، ثٚ ٰٛولٞ ً٠ٖ ثػٖٛ، ٳ٣٦ ٣ٔظٖ ٯ٤ج٦ اٛ٤بـ هٰٜ٦، ٩ٯك٠و٨ٞ اٯب٥، ٩قطؽٯخ ٟ٤ٖ ٩٧ؿإ ثٖ، ٩ال‬ .ٚٔ‫ٯؽػ٬ ث٨ػا اال أز٠ْ ػوَٰ اٛو‬ Do not deliver to your friend news that hurts him and by its knowledge he does not benefit. Delivering such news is what the base does. And do not keep from him what would harm him to be ignorant of. Keeping such news from your friend is what the wicked does. Do not wish to be the deliverer of bad news. Do not see your friend’s wife running around and be like “I cannot tell you what is happening.” 5-6-06 05/06/06 Saturday Akhlaaq Types of People according to their morals and praise and criticism: seven types (see Ibn Hazm’s book). First type: Praise a person in his face and slander him at the back – quality of a hypocrite. Second: Shameless impudent. Third: Praise a person in his face and behind his back. This is the character of an opportunist adulator. Ibn Hazm means here not regular praise, but opportunist’s praise. Fourth type: dispraise a person in face but praise behind – foolish. Fifth: In his face, they don’t say anything good or bad, but in the back they praise him, or at least they don’t say anything bad. Sixth: Faultfinders. They speak of his faults behind is back. Seventh: People who seek safety. They refrain from praising or dispraising a person either in the face or behind back. There is no eighth type. Which category is the best? Seventh & fifth. Because on DOJ everyone will be accountable for what they said. People of safety didn’t praise or slander anyone. On Advice: Advice someone in confidentiality and use kind language. If you want to censure someone, do not attribute the censure to someone else, otherwise you are a calumniator (when you hurt people or slander them). Advise someone by saying “I believe that you are wrong…..”. Hadeeth “Do not alienate people”. Allah told Musa to talk to Firaun gently. Scorned vanity: Here Ibn Hazm is talking about what you wear, as it is related to Akhlaaq as well. Use clothes according to your ability and need to forsake what is excessive. I.e. do not wear clothes for others’ appreciation. Messenger SAW used to visit the sick walking from one end of city to other without foot covers or slippers and without head gear. He used to wear a camel’s hair garment or a soft embroidered garment if that was what was available. He never bothered with things he did not need and did not abandon what he needed. Do not use things for show off, use things what you need. Use messenger SAW’s examples of what he used to ride, eat and do. Leave excesses out. Do not consume beyond our needs. He SAW did not feel angry for himself. Essence of Rationality: Being rational is being obedient to Allah SWT and cultivate the virtues. Allah says this in the Quran (Had we but listened or been rational…..). Avoid being disobedient to Allah SWT. Do not rejoice in being praised for things you do not have, but you should be distressed by such praise, because it is really your shortcoming that the people are pointing out and lauding about, and thus it is ridicule to you, with which only a dimwitted fool is content. ْٜ‫اٛ٤بـ ُٮ أضالٓ٨ٞ هٜ٬ قجن ٟؽارت، ُـبئِخ ر٠عذ ُٮ اٛ٪خ٦ ٩رػٝ ُٮ اٛ٠ٌٰت، ٩٧ػ٥ طِخ أ٧ٚ اٛ٤ِبّ ٟ٢ اٛوٰبثٰ٢، ٩٧ػا ض‬ ‫ُبزش ُٮ اٛ٤بـ ًبٛت هٰٜ٨ٞ، ٩ؿبئِخ رػٝ ُٮ اٛ٠ش٨ع ٩اٛ٠ٌٰت، ٩٧ػ٥ طِخ أ٧ٚ اٛكالؿخ ٩اٛ٪ٓبزخ ٟ٢ اٛوٰبثٰ٢، ٩ؿبئِخ‬ َ‫ر٠عذ ُٮ اٛ٪خ٦ ٩اٛ٠ٌٰت، ٩٧ػ٥ طِخ أ٧ٚ اٛ٠ْٜ ٩اٛـ٠ن، ٩ؿبئِخ رػٝ ُٮ اٛ٠ش٨ع ٩ر٠عذ ُٮ اٛ٠ٌٰت، ٩٧ػ٥ طِخ أ٧ٚ اٛكط‬ .ٝ‫٩اٛس٠بٓخ، ٩أٟب أ٧ٚ اِٛؼٚ ُٰ٠ك٘٪١ ه٢ اٛ٠عذ ٩اٛػٝ ُٮ اٛ٠شب٧عح، ٩ٯث٤٪١ ثبٛطٰؽ ُٮ اٛ٠ٌٰت، أ٩ ٯ٠ك٘٪١ ه٢ اٛػ‬ ‫٩أٟب اٛوٰبث٪١ اٛجؽاء ٟ٢ اٛ٤ِبّ ٩اٛ٪ٓبزخ، ُٰ٠ك٘٪١ ُٮ اٛ٠ش٨ع ٩ٯػٟ٪١ ُٮ اٛ٠ٌٰت، ٩أٟب أ٧ٚ اٛكالٝ ُٰ٠ك٘٪١ ه٢ اٛ٠عذ‬ .‫٩ه٢ اٛػٝ ُٮ اٛ٠ش٨ع ٩اٛ٠ٌٰت‬ People are divided according to their morals into seven categories. People of the first category praise a person in his face and slander him behind his back. This is the character of the slanderer hypocrite. It is a quality that is endemic to many people. People of the second category dispraise a person in his face and behind his back. This is the character of the shameless impudent. People of the third category praise a person in his face and behind his back. This is the character of the opportunist adulator. The people of the fourth category dispraise a person in his face and praise him behind his back. This is the character of the fatuous fool. The people of the fifth category are the people of generosity; they do not praise or dispraise a person in his face but thy praise him, or at least they do not dispraise him, behind his back. People of the sixth category are the faultfinders; they do not praise or dispraise a person in his face but they speak of his faults behind his back. And the people of the seventh category are the people who seek safety; they refrain from praising or dispraising a person whether in his face or behind his back. ٖٛ‫اغا ٣ظسذ ُٮ اٛطالء ٩ث٘الٝ ٰٛ٢، ٩ال رك٤ع قت ٟ٢ رسعث٦ اٛ٬ ًٰؽٕ ُز٘٪١ ٣٠بًٟ، ُب١ ض ّ٤ذ ٗالٟٖ ُٮ اٛ٤ظٰسخ ُػ‬ ‫ش‬ ‫ب‬ ."‫اًؽاء ٩ر٤ِٰؽ، ٩ٓع ٓبٙ اهلل روبٛ٬ { ُٔ٪ال ٛ٦ ٓ٪ ً ٰٛ٤ً} ٩ٓبٙ ؼق٪ٙ اهلل طٜ٬ اهلل هٰٜ٦ ٩قٜٞ: "ال ر٤ِؽ٩ا‬ ‫ال ب‬ .‫٩ا١ ٣ظسذ ثشؽؽ اٛٔج٪ٙ ٟ٤ٖ ُؤ٣ذ كبٛٞ، ٩ٛوٜٖ ٟطـٮء ُٮ ٩خ٦ ٣ظسٖ، ُز٘٪١ ٟـبٛجب ثٔج٪ٙ ضـئٖ ٩ثزؽٕ اٛظ٪اة‬ ً If you advise someone, then do it in confidentiality and use kind language. If you want to censure someone, do not attribute the censure to someone else; otherwise you are a calumniator. If you use harsh language, you would alienate him. God, the Exulted, said, “And speak to him gently” and the Messenger of Allah, peace be upon of him, said, “Do not alienate [people].” If you offer an advice on the condition that it must be accepted, then you are being unjust; for you might be wrong in your advice, and thus you would be expecting the advisee to accept something wrong instead of what is right. :‫اٳضالّ ٩اٛوبظاد‬ ٬٤‫اٛزٜ٪١ اٛ٠ػٟ٪ٝ ٧٪ اٛز٤ٔٚ ٟ٢ ؾ٭ ٟزَٜ٘ ال ٟو٤٬ ٛ٦، اٛ٬ ؾ٭ آضؽ ٟثٜ٦ ُٮ اٛزَٜ٘، ٩ُٮ أ٣٦ ال ٟو٤٬ ٛ٦، ٩ٟ٢ زبٙ ال ٟو‬ ‫ٛ٨ب اٛ٬ زبٙ ال ٟو٤٬ ٛ٨ب ثال قجت ٯ٪خت غٖٛ. ٩أٟب ٟ٢ اقزو٠ٚ ٟ٢ اٛؿ٭ ٟب أٟ٘٤٦ ٟ٠ب ث٦ اٰٛ٦ زبخخ، ٩رؽٕ اٛزؿٯع ٟ٠ب ال‬ .‫ٯسزبج اٰٛ٦، ُ٨ػا هٰ٢ ٟ٢ هٰ٪١ اٛؤٚ ٩اٛس٘٠خ ٗجٰؽ‬ The scorned vanity is to substitute an elaborate purposeless garment for another garment similar in elaboration and lack of purpose, and to move from one meaningless state to another meaningless state without a compelling reason. But to use clothes according to one‟s ability and need and to forsake what is excessive is a significant form of rationality and wisdom. ‫٩ٓع ٗب١ ؼق٪ٙ اهلل طٜ٬ اهلل هٰٜ٦ ٩قٜٞ ٩٧٪ اٛٔع٩ح ُٮ ٗٚ ضٰؽ، ٩اٛػ٭ أث٤٬ اهلل روبٛ٬ هٜ٬ ضٜٔ٦، ٩اٛػ٭ خ٠ن اهلل روبٛ٬ ُٮ‬ ‫أشزبد اِٛؼبئٚ ثز٠بٟ٨ب، ٩أثوع٥ ه٢ ٗٚ ٣ٔض، ٯو٪ظ اٛ٠ؽٯغ ٟن أطسبث٦ ؼاخال ُٮ أٓظ٬ اٛ٠عٯ٤خ ثال ضَ ٩ال ٣وٚ ٩ال‬ ً ‫ٜٓ٤ك٪ح ٩ال ه٠بٟخ. ٩ٯٜجف اٛشوؽ اغا زؼؽ٥، ٩ٓع ٯٜجف اٛ٪شٮ ٟ٢ اٛسجؽاد اغا زؼؽ٥، ٩ال ٯزَٜ٘ ٟب ال ٯسزبج اٰٛ٦، ٩ال‬ ‫ٯزؽٕ ٟب ٯسزبج اٰٛ٦، ٩ٯكزٌ٤ٮ ث٠ب ٩خع ه٠ب ال ٯدع. ٩ٟؽح ٯ٠شٮ ؼاخ ً زبًُٰ، ٩ٟؽح ٯٜجف اٛطَ، ٩ٯؽٗت اٛجٌٜخ اٛؽائوخ‬ ‫ب‬ ‫ال‬ ‫اٛش٨جبء، ٩ٟؽح ٯؽٗت اِٛؽـ هؽٯً، ٩ٟؽح ٯؽٗت اٛ٤بٓخ، ٩ٟؽح ٯؽٗت ز٠بؼا ٩ٯؽظٍ هٰٜ٦ ثوغ أطسبث٦، ٩ٟؽح ٯؤٗٚ اٛز٠ؽ‬ ً ‫ب‬ ‫ظ٩١ ضجؿ، ٩اٛطجؿ ٯبثكً، ٩ٟؽح ٯؤٗٚ اٛو٤بّ اٛ٠ش٪ٯخ، ٩اٛجـٰص ثبٛؽؿت ٩اٛسٜ٪اء، ٯؤضػ اٛٔ٪د ٩ٯجػٙ اِٛؼٚ، ٩ٯزؽٕ ٟب ال‬ ‫ب‬ .ٚ‫ٯسزبج اٰٛ٦، ٩ال ٯزَٜ٘ ُ٪ّ ٟٔعاؼ اٛسبخخ، ٩ال ٯٌؼت ٛ٤ِك٦، ٩ال ٯعم اٌٛؼت ٛؽث٦ هؿ ٩خ‬ The Messenger of Allah, peace be upon him, who is the example of goodness and whose character is praised by Allah and in whom Allah planted all virtues and who is the freest from fault, used to visit the sick, walking from one end of the city to the other end without foot covers or slippers and without headgear. He used to wear a camel‟s hair garment or a soft, embroidered garment if that was what was available. He never bothered with the things that he did not need and did not abandon what he needed. He managed by substituting what is available for what is not available. Sometimes he walked barefooted, and sometimes he walked with foot covers. Sometimes he rode a fine mule, sometimes a purebred horse, sometimes a camel, and sometimes a donkey and carried some of his companions with him. Sometimes he ate dates without bread and sometimes ate dry bread. Sometimes he ate barbequed goat meat and sometimes ate juicy watermelon with other desserts. He used to eat what is necessary and leave out the excess and what he does not need. He did not consume beyond his need. He did not feel angry for himself but for the sake of Allah, the Exalted, Full of Majesty. ‫زع اٛؤٚ اقزو٠بٙ اٛـبهبد ٩اِٛؼبئٚ، ٩٧ػا اٛسع ٯ٤ـ٪٭ ُٰ٦ اخز٤بة اٛ٠وبطٮ ٩اٛؽغائٚ. ٩ٓع ٣ض اهلل روبٛ٬ ُٮ ًٰؽ ٟ٪ػن‬ .}‫ٟ٢ ٗزبث٦ هٜ٬ أ١ ٟ٢ هظب٥ ال ٯؤٚ. ٓبٙ اهلل روبٛ٬ زبٰٗب ه٢ ٓ٪ٝ { ٩ٓبٛ٪ا ٛ٪ ٗ٤ب ٣ك٠ن أ٩ ٣ؤٚ ٟب ٗ٤ب ُٮ أطسبة اٛكوٰؽ‬ ً .}‫ثٞ ٓبٙ روبٛ٬ ٟظعًٓ ٛ٨ٞ { ُبهزؽُ٪ا ثػ٣ج٨ٞ، ُكسًٔ ٳطسبة اٛكوٰؽ‬ ‫ب‬ ‫ب‬ The essence of rationality is being obedient to Allah and cultivating the virtues. This essence also implies avoiding any disobedience to Allah and all vices. Allah, the Exalted, stated in more than one place in His Book that who is disobedient to Him is irrational. Allah, the Exalted, said about certain people, “They said: „Had we but listened or been rational, we should not be among the companions of the blazing fire.” And Allah, the Exalted, approved of what they said by stating, “So, they confessed their sins: but far is forgiveness from the companions of the blazing fire.” ،٥‫٩أٟب از٘بٝ أٟؽ اٛع٣ٰب ٩اٛز٪ظظ اٛ٬ اٛ٤بـ ث٠ب ٩أُ٨ٞ، ٩طٜسذ هٰٜ٦ زبٙ اٛ٠ز٪ظظ ٟ٢ ثبؿٚ أ٩ ًٰؽ٥ أ٩ هٰت أ٩ ٟب هعا‬ ‫٩اٛزسٰٚ ُٮ ا٣٠ب اٛ٠بٙ ٩ثوع اٛظ٪د، ٩ركجٰت اٛدب٥ ث٘ٚ ٟب أٟ٘٢ ٟ٢ ٟوظٰخ ٩ؼغٯٜخ ُٰٜف هٔ ً. ٩ٛٔع ٗب١ اٛػٯ٢ طعٓ٨ٞ اهلل‬ ‫ال‬ .ٞ٨‫ُٮ أ٣٨ٞ ال ٯؤٜ٪١، ٩أضجؽ٣ب ثؤ٣٨ٞ ال ٯؤٜ٪١، قبئكٰ٢ ٛع٣ٰب٧ٞ، ٟث٠ؽٯ٢ ٳٟ٪اٛ٨ٞ، ٟعاؼٯ٢ ٛ٠ٜ٪ٗ٨ٞ، زبُلٰ٢ ٛؽٯبقز‬ It is also irrational to be consumed by the affairs of this world, to try hard to please people in order to serve one‟s goals whether these goals are bad or not, shameful or not, to employ clever means to increase one‟s wealth and fame, and to secure high positions by wicked, irreligious means. The people (mentioned above), who confessed that they were irrational, and of whose confession Allah approved, were consumed by the affairs of this world, worked hard to increase their wealth, followed obediently their kings, and were protective of their leadership positions. Ended here on 5-6-06 5-7-06 ‫أط٪ٙ اِٛؼبئٚ ٜٗ٨ب أؼثوخ، ه٤٨ب رزؽٗت ٗٚ ُؼٰٜخ ٩٧ٮ اٛوعٙ ٩اِٛ٨ٞ ٩اٛ٤دعح ٩اٛد٪ظ‬ .‫أط٪ٙ اٛؽغائٚ ٜٗ٨ب أؼثوخ، ه٤٨ب رزؽٗت ٗٚ ؼغٯٜخ، ٩٧ٮ أػعاظ اٛػ٭ غٗؽ٣ب ٩٧ٮ: اٛد٪ؼ ٩اٛد٨ٚ ٩اٛدج٢ ٩اٛشر‬ .‫اٳٟب٣خ ٩اٛوِخ ٣٪هب١ ٟ٢ أ٣٪ام اٛوعٙ ٩اٛد٪ظ‬ The fundamental virtues are four; every other virtue is composed of these fundamental virtues. They are justice, understanding, courage, and generosity. The fundamental vices are four; every other vice is composed of these fundamental vices. They are the opposite of the virtues we enumerated above. Thus, they are injustice, ignorance, cowardice, and miserliness. Trustworthiness and honesty are forms of justice and courage. .‫اٛ٤ؿا٧خ ُٮ اٛ٤ِف ُؼٰٜخ رؽٗجذ ٟ٢ اٛ٤دعح ٩اٛد٪ظ، ٩ٗػٖٛ اٛظجؽ‬ .‫اٛسٜٞ ٣٪م ِٟؽظ ٟ٢ أ٣٪ام اٛ٤دعح‬ Uprightness is a virtue that is composed of courage and generosity; perseverance, too, is so composed. Forbearance is a unique form of courage. This list is the opinion of ibn hazm How is forbearance a form of courage? If you are patient when a police officer arrests you, that is good, but it is not patient. If you are patient when you have the power to take revenge, that is forbearance. .٦‫ال شٮء أٓجر ٟ٢ اٛ٘ػة، ٩ٟب ك٤ٖ ثوٰت ٯ٘٪١ اِٛ٘ؽ ٣٪هً ٟ٢ أ٣٪اه٦، ُ٘ٚ ِٗؽ ٗػة، ُبٛ٘ػة خ٤ف، ٩اِٛ٘ؽ ٣٪م رسز‬ ‫ب‬ .‫٩اٛ٘ػة ٟز٪ٛع ٟ٢ اٛد٪ؼ ٩اٛدج٢ ٩اٛد٨ٚ، ٳ١ اٛدج٢ ٯ٪ٛع ٟ٨ب٣خ اٛ٤ِف، ٩اٛ٘ػاة ٟ٨ٰ٢ اٛ٤ِف ثوٰع ه٢ هؿر٨ب اٛ٠س٠٪ظح‬ Nothing is more abhorred than lying. What should one think of a sin of which kufr (disbelief in Allah) is a species? Every kufr is a form of lying. Thus, lying is a genus and kufr is a species that belongs to it. Lying is generated by injustice, cowardice, and ignorance. For cowardice produces low self-esteam and lying is a cause for low self-esteam; it prevents the self from feeling honor and praiseworthiness. Why do people lie? Cowardice. Strength means no reason to lie. Hadith: “Would a believer steal? Yes. Would he lie? Never” :‫ؼأٯذ اٛ٤بـ ُٮ ٗالٟ٨ٞ – اٛػ٭ ٧٪ ُظٚ ثٰ٤٨ٞ ٩ثٰ٢ اٛس٠ٰؽ ٩اٛ٘الة ٩اٛسشؽاد- ٯ٤ٔك٠٪١ أٓكبًٟ ثالثخ‬ ‫ب‬ ‫أزع٧ب: ٟ٢ ال ٯجبٛٮ ُٰ٠ب أ٣ِْ ٗالٟ٦، ُٰزٜ٘ٞ ث٘ٚ ٟب قجْ اٛ٬ ٛكب٣٦، ًٰؽ ٟسْٔ ٣ظؽ زْ، ٩ال ا٣٘بؼ ثبؿٚ، ٩٧ػا ٧٪ اٳًٜت‬ .‫ُٮ اٛ٤بـ‬ ‫٩اٛثب٣ٮ: أ١ ٯزٜ٘ٞ ٣بطؽً ٛ٠ب ٩ٓن ُٮ ٣ِك٦ أ٣٦ زْ، ٩ظاُوً ٛ٠ب ر٪٧ٞ أ٣٦ ثبؿٚ، ًٰؽ ٟسْٔ ٛـٜت اٛسٰٔٔخ، ٛ٘٢ ٛدبخً ُٰ٠ب‬ ‫ب‬ ‫ب‬ ‫ا‬ .ٙ٩‫اٛزؿٝ، ٩٧ػا ٗثٰؽ ٩٧٪ ظ٩١ اٳ‬ .‫٩اٛثبٛث: ٩اػن اٛ٘الٝ ُٮ ٟ٪ػو٦، ٩٧ػا أهؿ ٟ٢ اٛ٘جؽٯذ اٳز٠ؽ‬ I found people divide into three categories according to their speech, which distinguishes them from donkeys, dogs, and insects. The people of the first category say whatever comes to their minds, without attempting to verify whether what they say agrees with facts or not. Most people are of this category. Most people would not admit to this. People of the second category affirm what they believe to be true and deny what they believe to be false, without actually examining the facts, but only stating what they think. Like the person who thinks something is a goat even if it takes off flying… Imam shafi said “what I say is correct, yet there is a possibility it is wrong. What others say is wrong, yet there is a possibility it is correct.” Many people are of this category, though not as many as those of the first category. People of the third category say only what ought to be said. People of this category are more rare than red sulfur. I’m sure everything thinks they are here. Later in the book, ibn hazm says that people are killed from what they say, never from what they do not say. ْ‫ٛٔع ؿبٙ ٧ٞ ٟ٢ ًبك٦ اٛس‬ Whoever is distressed by the truth will be distressed greatly and for a long time. .‫اث٤ب١ هل٠ذ ؼازز٨٠ب: أزع٧٠ب ُٮ ًبٯخ اٛ٠عذ، ٩اٱضؽ ُٮ ًبٯخ اٛػٝ، ٩٧٠ب ٟـؽذ اٛع٣ٰب ٩ٟـؽذ اٛسٰبء‬ There are two traits that are very comfortable: The first is greatly praised and the second is greatly scorned. They are not being concerned by the affairs of this world and not being concerned by matters of shame. The first person is religious – he only cares for the hereafter. The second person is shameless and doesn’t care about anything – he is scorned by people. ‫ٛ٪ ٛٞ ٯ٘٢ ٟ٢ اٛزؿ٧ٰع ُٮ اٛع٣ٰب اال أ١ ٗٚ ا٣كب١ ُٮ اٛوبٛٞ، ُب٣٦ ٗٚ ٰٜٛخ اغا ٣بٝ ٣كٮ ٗٚ ٟب ٯشِْ هٰٜ٦ ُٮ ٯٔلز٦، ٩ٗٚ ٟب‬ ‫ٯشِْ ٟ٤٦، ٩ٗٚ ٟب ٯشؽ٥ اٰٛ٦. ُزدع٥ ُٮ رٜٖ اٛسبٙ ال ٯػٗؽ ٩ٛعا ٩ال أ٧ال ٩ال خب٧ب ٩ال ض٠٪ال ٩ال ٩الٯخ ٩ال هؿٛخ ٩ال ُٔؽا ٩ال‬ ً ً ً ً ً .ٚٔ‫ً٤٬ ٩ال ٟظٰجخ، ٩ِٗ٬ ث٨ػا ٩اهلً ٛ٠٢ ه‬ ‫ب‬ The following observation is sufficient to make one less concerned with this worldly life. Every person in this world, when he sleeps, forgets everything that he cares about in this world, everything that troubles him, and everything that he desires. In sleep a person does not remember a son, family, affluence, laziness, governance, dismissal from a position of authority, wealth, poverty, or calamity. There should be a sufficient lesson in this observation for whoever thinks rationally. It’s worth mentioning that what you see in your dreams is often a reflection of what you do in your day. But things like debt that weighs on you – that all disappears when you sleep. ٚٗ٩ .٦ٓ٪ُ ‫ٟ٢ هدٰت رعثٰؽ اهلل هؿ ٩خٚ ٜٛوبٛٞ أ١ ٗٚ شٮء اشزعد اٛسبخخ اٰٛ٦ ٗب١ غٖٛ أ٧٪١ ٛ٦، ٩رؤٟٚ غٖٛ ُٮ اٛ٠بء ُ٠ب‬ .٦٣٩‫شٮء اشزع اٌٛ٤٬ ه٤٦، ٗب١ غٖٛ أهؿ ٛ٦، ٩رؤٟٚ ُٮ اٰٛبٓ٪د اٳز٠ؽ ُ٠ب ظ‬ Among the examples of the marvelous planning of Allah, the Exalted, Full of Majesty, is that (1) whatever is most needed is made plentiful—think of water and those things that are needed more than water, and (2) whatever is not needed is made rare—think of red ruby and those things that are needed less than ruby. Water is cheap. Air is plentiful. If you need something badly enough, Allah has made it plentiful for you. This is from the mercy of Allah. Think about diamonds. Who possibly needs this? This is why it’s so expensive. .‫اٛ٤بـ ُٰ٠ب ٯوب٣٪٣٦ ٗبٛ٠بشٮ ُٮ اِٛالح، ٜٗ٠ب ٓـن أؼػً ثعد ٛ٦ أؼػ٪١، ٩ٜٗ٠ب ٓؼ٬ اٛ٠ؽء قججً زعثذ ٛ٦ أقجبة‬ ‫ب‬ ‫ب‬ The example of people‟s concerns is that of the cattle in the prairies: Once they have covered a piece of land, new territories lie open before them. Similarly, every time a person satisfies a concern, new concerns open before him. Do not think you will ever finish your worries. There will always be something more to worry about. You will rest when you are dead in jannah. ‫طعّ ٟ٢ ٓبٙ: ا١ اٛوبٓٚ ٟوػة ُٮ اٛع٣ٰب، ٩طعّ ٟ٢ ٓبٙ ا٣٦ ُٰ٨ب ٟكزؽٯر، ُؤٟب روػٯج٦، ُِٰ٠ب ٯؽ٫ ٟ٢ ا٣زشبؼ اٛجبؿٚ ٩ًٜجخ‬ .‫ظ٩ٛز٦، ٩ث٠ب ٯسبٙ ثٰ٤٦ ٩ثٰ٤٦ ٟ٢ اك٨بؼ اٛسْ، ٩أٟب ؼازز٦، ُ٠٢ ٗٚ ٟب ٯ٨زٞ ث٦ قبئؽ اٛ٤بـ ٟ٢ ُؼ٪ٙ اٛع٣ٰب‬ One tells the truth if he says that the rational person is troubled in this life, and if he says that the rational person is comfortable in this life. His trouble is that he sees the spread of falsehood and its dominance and the difficulty of making the truth prevail. His comfort is that he is not concerned with what consumes his fellow men. ‫اٯبٕ ٩ٟ٪أُخ اٛدٰٜف اٛكٮء ٩ٟكبهعح أ٧ٚ ؾٟب٣ٖ ُٰ٠ب ٯؼؽٕ ُٮ أضؽإ أ٩ ُٮ ظ٣ٰبٕ ٩ا١ ٓٚ، ُب٣ٖ ال ركزِٰع ثػٖٛ اال‬ .ٖ‫اٛ٤عاٟخ زٰث ال ٯ٤ِوٖ اٛ٤عٝ، ٩ٛ٢ ٯس٠عٕ ٟ٢ قبهعر٦، ثٚ ٯش٠ذ ث‬ .ٖ‫٩أٓٚ ٟب ُٮ غٖٛ – ٩٧٪ اٛ٠ؼ٠٪١- أ٣٦ ال ٯجبٛٮ ثك٪ء هبٓجزٖ ٩ُكبظ ٌٟجز‬ Stay away from agreeing with the wicked companion, and from helping people, even a little, in matters that are harmful to your hereafter or your religion; for you gain no benefit from doing this save regret, where regret is of no help to you, and those whom you helped will not be grateful to you, but they will feel satisfaction in your misfortune. At the least, which is guaranteed, those whom you helped will care nothing about any bad consequences of your deeds. ٫‫٩اٯبٕ ٩ٟطبِٛخ اٛدٰٜف، ٩ٟوبؼػخ أ٧ٚ ؾٟب٣ٖ ُٰ٠ب ال ٯؼؽٕ ُٮ ظ٣ٰبٕ ٩ال ُٮ أضؽإ ٩ا١ ٓٚ، ُب٣ٖ ركزِٰع ثػٖٛ اٳغ‬ .ً ‫٩اٛ٠٤بُؽح ٩اٛوعا٩ح، ٩ؼث٠ب أظ٫ غٖٛ اٛ٬ اٛ٠ـبٛجخ ٩اٛؼؽؼ اٛولٰٞ ظ٩١ ٟ٤ِوخ أط‬ ‫ال‬ However, do not seek conflict, even a little, with your companions and the people of your era in matters that do not harm your religion or your hereafter; for such conflict leads to harm, tension, and enmity. This may even lead to great detriment without there being any benefit originally. ‫ا١ ٛٞ ٯ٘٢ ثع ٟ٢ اًؼبة اٛ٤بـ، أ٩ اًؼبة اهلل هؿ ٩خٚ، ٩ٛٞ ٯ٘٢ ٖٛ ٟ٤ع٩زخ ه٢ ٟ٤بُؽح اٛطْٜ أ٩ ٟ٤بُؽح اٛسْ، ُؤًؼت‬ .ْ‫اٛ٤بـ ٩٣بُؽ٧ٞ، ٩ال رٌؼت ؼثٖ ٩ال ر٤بُؽ اٛس‬ If there is no escape from choosing between angering people and angering Allah, the Exalted, Full of Majesty, or between rejecting people and rejecting the truth, then choose to anger people and to reject them; but never anger Allah or reject the truth. ،‫االركبء ثبٛ٤جٮ طٜ٬ اهلل هٰٜ٦ ٩قٜٞ ُٮ ٩هق أ٧ٚ اٛد٨ٚ ٩اٛ٠وبطٮ ٩اٛؽغائٚ ٩اخت، ُ٠٢ ٩هق ثبٛدِبء ٩االِٗ٨ؽاؼ ُٔع أضـؤ‬ ‫٩روع٫ ؿؽٯٔز٦ طٜ٬ اهلل هٰٜ٦ ٩قٜٞ، ٩طبؼ ُٮ أٗثؽ اٳٟؽ ٌٟؽٯً ٜٛ٠٪ه٪ف ثبٛز٠بظ٭ هٜ٬ أٟؽ٥ ٛدبخب ٩ٌٟبٯلخ ٜٛ٪اهق اٛدبُٮ‬ ً ‫ب‬ .ً٤‫ُٰ٘٪١ ُٮ ٩هل٦ ٟكٰئً ال ٟسك‬ ‫ب‬ ‫ب‬ It is dutiful to following the example of the Prophet, peace be upon him, in admonishing the people of ignorance, disobedience (to Allah), and sin. Whoever admonishes sternly and harshly is mistaken, has transgressed, and in most matters entices the admonished person to persist in his erroneous ways in order to infuriate the harsh admonisher. In this way the person who is offering the advice is blameworthy rather than being praiseworthy. ‫٩ٟ٢ ٩هق ثجشؽ ٩رجكٞ ٩ٰٛ٢ ٩ٗؤ٣٦ ٟشٰؽ ثؽأ٭، ٩ٟطجؽ ه٢ ًٰؽ اٛ٠٪ه٪ف ث٠ب ٯكزِزر ٟ٢ اٛ٠٪ه٪ف، ُػٖٛ أثٜي ٩أ٣دن ُٮ‬ ‫اٛ٠٪هلخ. ُب١ ٛٞ ٯزٔجٚ ُٰٜ٤زٔٚ اٛ٬ اٛ٠٪هلخ ثبٛزسشٰٞ ٩ُٮ اٛطالء، ُب١ ٛٞ ٯٔجٚ ُِٮ زؼؽح ٟ٢ ٯكزسٮ ٟ٤٦ اٛ٠٪ه٪ف، ُ٨ػا‬ .٢ٰٜٛ‫أظة اهلل ُٮ أٟؽ٥ ثبٛٔ٪ٙ ٩ا‬ admonishes kindly, softly, and with a smile, as if he were offering counsel and informing about the deeds of someone other than the admonished person has admonished effectively and successfully. If the person rejects the admonishment, then the admonisher should attempt to make the admonished person feel embarrassed by his erroneous ways and he should do this in confidentiality. If he still rejects the admonishment, then the admonisher should try to admonish the person in front of someone in whose presence the admonished person feels embarrassed. These are the manners taught by Allah, as he commanded us to admonish but be kind. ٝ‫٩ٗب١ طٜ٬ اهلل هٰٜ٦ ٩قٜٞ ال ٯ٪اخ٦ ثبٛ٠٪هلخ ٛ٘٢ ٗب١ ٯٔ٪ٙ: ٟب ثبٙ أٓ٪اٝ ٯِوٜ٪١ ٗػا ٩ٗػا، ٩ٓع أث٤٬ هٰٜ٦ اٛظالح ٩اٛكال‬ ‫هٜ٬ اٛؽُْ، ٩أٟؽ ثبٛزٰكٰؽ، ٩٣٨٬ ه٢ اٛز٤ِٰؽ، ٩ٗب١ ٯزط٪ٙ ثبٛ٠٪هلخ ض٪ٍ اٛ٠ٜٚ، ٩ٓبٙ روبٛ٬ { ٩ٛ٪ ٗ٤ذ ُلب ًٰٜق اٜٛٔت‬ ً .}ٖٛ٪‫ال٣ِؼ٪ا ٟ٢ ز‬ The Messenger of Allah, peace be upon him, used to admonish indirectly by saying “What is the matter with people who are doing such-and-such?” He enjoined people to be kind and commanded them to make things easy for others and forbid people from repulsing others. He used to be selective in his admonishment, so he would not cause the admonished person to be bored with his constant advice. The Exalted said: “If you were severe or harshhearted, they would have broken away from about you.” .‫٩أٟب اٌٜٛلخ ٩اٛشعح ُب٣٠ب ردت ُٮ زع ٟ٢ زع٩ظ اهلل روبٛ٬، ُال ٰٛ٢ ُٮ غٖٛ ٜٛٔبظؼ هٜ٬ آبٟخ اٛسع ضبطخ‬ But severity and harshness is obligatory only in enforcing the bounds of Allah. There should be no softness exhibited by the one who enforces these bounds. ‫٩ٟ٠ب ٯ٤دن ُٮ اٛ٪هق أٯؼً اٛث٤بء ثسؼؽح اٛ٠كٮء هٜ٬ ٟ٢ ُوٚ ضالٍ ُوٜ٦، ُ٨ػا ظاهٰخ اٛ٬ ه٠ٚ اٛطٰؽ، ٩ٟب أهٜٞ ٛست‬ ‫ب‬ .‫اٛ٠عذ ُؼ ً اال ٧ػا ٩زع٥، ٩٧٪ أ١ ٯٔزع٭ ث٦ ٟ٢ ٯك٠ن اٛث٤بء‬ ‫ال‬ ،٦ٟ‫٩ٛ٨ػا ٯدت أ١ رئؼش اِٛؼبئٚ ٩اٛؽغائٚ، ٰٛ٤ِؽ قبٟو٨ب ه٢ اٛٔجٰر اٛ٠ؤث٪ؼ ه٢ ًٰؽ٥، ٩ٯؽًت ُٮ اٛسك٢ اٛ٠٤ٔ٪ٙ ه٠٢ رٔع‬ .َٜ‫٩ٯزوق ث٠ب ق‬ Another aspect that is quite effective in delivering admonishment is to praise, in the presence of the person whose behavior is to be corrected, someone else whose deeds are opposite to the wrong ways of the first person. This would invite the first person to change his ways and engage in righteousness. I know of no value for praising someone other than this one, which is to encourage those who hear the praise to do likewise. It for this reason that people should make it part of their tradition to keep track of virtuous deeds and vices, so a person would stay away from the vices because they are scorned in the tradition and emulate those whose virtuous deeds are remembered in the tradition, and he would learn from the lessons of the people before his time. ٢‫رؤٟٜذ ٗٚ ٟب ظ٩١ اٛك٠بء، ٩ؿبٛذ ُٰ٦ ُ٘ؽرٮ، ُ٪خعد ٗٚ شٮء ُٰ٦ ٟ٢ زٮ ٩ًٰؽ زٮ ٟ٢ ؿجو٦ – ا١ ٓ٪٭- أ١ ٯطٜن ه‬ ،‫ًٰؽ٥ ٟ٢ اٳ٣٪ام ِٰٰٗبر٦، ٩ٯٜجك٦ طِبر٦، ُزؽ٫ اِٛبػٚ ٯ٪ظ ٛ٪ ٗب١ اٛ٤بـ ُؼالء، ٩رؽ٫ اٛ٤بٓض ٯ٪ظ ٛ٪ ٗب١ اٛ٤بـ ٣ٔظبء‬ ‫٩رؽ٫ ٗٚ ٟ٢ غٗؽ شٰئب ٯسغ هٰٜ٦ ٯٔ٪ٙ: ٩أ٣ب أُوٚ أٟؽً ٗػا، ٩ٗٚ غ٭ ٟػ٧ت ٯ٪ظ ٛ٪ ٗب١ اٛ٤بـ ٟ٪أُٰ٢ ٛ٦، ٩رؽ٫ غٖٛ ُٮ‬ ‫ا‬ ً ‫اٛو٤بطؽ، اغا ٓ٪٭ ثوؼ٨ب هٜ٬ ثوغ أزبٙ هٜ٬ ٣٪هٰز٦، ٩رؽ٫ غٖٛ ُٮ رؽٰٗت اٛشدؽ، ٩ُٮ رٌػ٭ اٛ٤جبد ٩اٛشدؽ ثبٛ٠بء‬ .٪٧ ‫٩ؼؿ٪ثخ اٳؼع، ٩ازبٛز٨٠ب غٖٛ اٛ٬ ٣٪هٰز٨٠ب، ُكجسب١ ٟطزؽم غٖٛ ٩ٟعثؽ٥ ال اٛ٦ اال‬ I have pondered all terrestrial beings and I have thought about them for long. I found that everything, living or inanimate, in its very nature, if it has the capability, is to attempt to bestow its qualities on other things and attribute to them its modifications. You see the virtuous wishes that all people would be virtuous, and the inadequate wishes that all people would also be inadequate. And you see that whoever mentions something instigates others to follow what he says, so he might say: “I perform such-and-such deeds.” And you see the one who follows a certain sect wishes that everyone would follow the same sect. And you also see this in the elements. If an element is more efficacious than another, it attempts to change it to its kind. And you see this in the composition of trees and in their dependence in their feeding on water and the wet earth, and how they transfer this into wet tissues. Glory be to the One who created the nature of things and sustains them; there is no deity but He. .ّ‫ٟ٢ هدٰت ٓعؼح اهلل روبٛ٬ ٗثؽح اٛطْٜ، ثٞ ال رؽ٫ أزعً ٯشج٦ آضؽ شج٨بً ال ٯ٘٪١ ثٰ٤٨٠ب ُؽ‬ ‫ا‬ Among the wonders of Allah‟s omnipotence is the enormous multitude of creation. You will never see two things that are exactly alike without there being some difference between them. ٚ٘ٛ ٚ‫٩ٓع قؤٛذ ٟ٢ ؿبٙ ه٠ؽ٥ ٩ثٜي اٛث٠ب٣ٰ٢ هبًٟ: ٧ٚ ؼأ٫ اٛظ٪ؼ ُٮ ٟب ضال ٟشج٨خ ٛ٨ػ٥ شج٨ب ٩ازعً؟ ُٔبٙ ٛٮ: ال ، ث‬ ‫ا‬ ً ‫ب‬ .ٞٛ‫ط٪ؼح ُؽٓ٨ب، ٩٧٘ػا ٗٚ ٟب ُٮ اٛوب‬ I have asked one who lived for long and whose age was eighty whether he has ever seen an image exactly similar to the one I was showing to him; he said to me: “No, every image has its own unique aspects.” This is true throughout the world. ٢ٟ ‫ٯوؽٍ غٖٛ ٟ٢ رعثؽ اٱالد ٩خ٠ٰن اٳخكبٝ اٛ٠ؽٗجبد، ٩ؿبٙ ر٘ؽؼ ثظؽ٥ هٰٜ٨ب، ُب٣٦ زٰ٤ئػ ٯ٠ٰؿ ٟب ثٰ٤٨ب ٩ٯوؽٍ ثوؼ٨ب‬ .٦‫ثوغ ثِؽ٩ّ ُٰ٨ب روؽُ٨ب اٛ٤ِف، ٩ال ٯٔعؼ أزع ٯوجؽ ه٤٨ب ثٜكب٣٦، ُكجسب١ اٛوؿٯؿ اٛسٰ٘ٞ اٛػ٭ ال رز٤ب٧٬ ٟٔع٩ؼار‬ The one who ponders the compositions of bodies and of instruments and encounters them frequently and looks at them hard and deep will definitely distinguish between them and observe differences between them that are known by him and which he cannot express in words. So, Glory be to the Exalted, the Most Wise, whose powers have no limits. ‫‪On Morality‬‬ ‫ٟ٢ هدبئت اٛع٣ٰب ٓ٪ٝ ًٜجذ هٰٜ٨ٞ آٟبٙ ُبقعح، ال ٯسظٜ٪١ ٟ٤٨ب اال هٜ٬ اروبة اٛ٤ِف هبخ ً، ثٞ اٛ٨ٞ ٩اٵثٞ آخ ً.‬ ‫ال‬ ‫ال‬ ‫ٗ٠٢ ٯز٠٤٬ ًالء اٳٓ٪اد اٛزٮ ُٮ ًالئ٨ب ٧الٕ اٛ٤بـ. ٩ٗ٠٢ ٯز٠٤٬ ثوغ اٳٟ٪ؼ اٛزٮ ُٰ٨ب اٛؼؽؼ ٌٰٛؽ٥، ٩ا١ ٗب٣ذ ٛ٦ ُٰ٨ب‬ ‫ٟ٤ِوخ، ُب١ رؤٰٟٜ٦ ٟب ٯئٟٚ ٟ٢ غٖٛ ال ٯودٚ ٛ٦ غٖٛ ٓجٚ ٩ٓز٦، ٩ال ٯؤرٰ٦ ٟ٢ غٖٛ ث٠ب ٰٛف ُٮ هٜٞ اهلل روبٛ٬ ر٘٪٣٦. ُٜ٪ ر٠٤٬‬ ‫اٛطٰؽ ٩اٛؽضبء، ٛزودٚ اٳخؽ ٩اٛؽازخ ٩اِٛؼٰٜخ، ٩ٛٞ ٯزوت ٣ِك٦ ؿؽُخ هٰ٢ ُ٠ب ُ٪ٓ٨ب، ُبهدج٪ا ِٛكبظ ٧ػ٥ اٳضالّ ثال‬ ‫ٟ٤ِوخ.‬ One of the most astonishing things in the world is people overrun by corrupt wishes, from which they gain nothing but exhaustion in the short term, and distress and sin in the long term. Their example is one who wishes for exuberant food prices, where such prices would lead to the ruin of mankind. Or it is one who wishes for matters in which there is harm for another and some benefit for himself. For his wishing for what might happen of these matters does not bring them about before their ordained time, and none of his wishes can come true unless it is in the knowledge of God Almighty that they should come true. Had he wished for goodness and prosperity, he would have soon enjoyed reward, tranquility, and virtue, and would have not distressed himself for a moment. So, we should be astonished by the corruption of these morals without any utility. ‫أظ٩اء اٳضالّ اِٛبقعح ٩ٟعا٩ار٨ب‬ The ills of corrupt morality and their remedies ‫ٟ٢ اٟزس٢ ثبٛودت ُِٰٜ٘ؽ ُٮ هٰ٪ث٦، ُب١ أهدت ثِؼبئٜ٦ ُِٰٜزش ٟب ُٰ٦ ٟ٢ اٳضالّ اٛع٣ٰئخ، ُب١ ضِٰذ هٰٜ٦ هٰ٪ث٦ خ٠ٜخ‬ .ً‫زز٬ ٯل٢ أ٣٦ ال هٰت ُٰ٦، ُٰٜوٜٞ أ١ ٟظٰجز٦ اٛ٬ اٳثع، ٩أ٣٦ أرٞ اٛ٤بـ ٣ٔظبً، ٩أهل٠٨ٞ هٰ٪ثبً، ٩أػوِ٨ٞ ر٠ٰٰؿ‬ ‫ا‬ Whoever is tested by vanity should think about his faults. If he is impressed by his virtues, he should search for his vices. If his faults are totally hidden from his knowledge, so that he believes that he is free from fault, he should know that he is troubled forever, and that he is most, among people, in imperfection, the greatest in fault, and the weakest in recognition. ،‫٩أ٩ٙ غٖٛ أ٣٦ ػوَٰ اٛؤٚ خب٧ٚ، ٩ال هٰت أشع ٟ٢ ٧ػٯ٢، ٳ١ اٛوبٓٚ ٧٪ ٟ٢ ٰٟؿ هٰ٪ة ٣ِك٦ ٌُبٛج٨ب ٩قو٬ ُٮ ٓ٠و٨ب‬ .٦‫٩اٳز٠ْ ٧٪ اٛػ٭ ٯد٨ٚ هٰ٪ة ٣ِك‬ His utmost fault is that he is ignorant and dim-witted, and there is no other fault greater than these two. For the rational person is one who is capable of recognizing his faults; so he works to correct them and seeks their removal. The fool is one who is ignorant of his own faults. ‫٩اهٜٞ ٯٰٔ٤ً: أ٣٦ ال ٯكٜٞ ا٣كٮ ٟ٢ ٣ٔض، زبشب اٳ٣جٰبء طٜ٪اد اهلل هٰٜ٨ٞ، ُ٠٢ ضِٰذ هٰٜ٦ هٰ٪ة ٣ِك٦ ُٔع قٔؾ، ٩طبؼ‬ ‫ب‬ ٕ‫ٟ٢ اٛكطَ ٩اٛؽغاٛخ ٩ػوَ اٛز٠ٰٰؿ ثسٰث ال ٯزطَٜ ه٤٦ ٟزطَٜ ٟ٢ اٳؼغاٙ، ٩ثسٰث ٰٛف رسز٦ ٟ٤ؿٛخ ٟ٢ اٛع٣بءح، ُٰٜزعاؼ‬ ،‫٣ِك٦ ثبٛجسث ه٢ هٰ٪ث٦، ٩االشزٌبٙ ثػٖٛ، ه٢ اٵهدبة ث٨ب، ٩ه٢ هٰ٪ة ًٰؽ٥ اٛزٮ ال رؼؽ٥ ال ُٮ اٛع٣ٰب ٩ال ُٮ اٱضؽح‬ ‫٩ٟب أظؼ٭ ٛك٠بم هٰ٪ة اٛ٤بـ ضظٜخ اال االروبف ث٠ب ٯك٠ن اٛ٠ؽء ٟ٤٨ب، ُٰدز٤ج٨ب ٩ٯكو٬ ُٮ اؾاٛخ ٟب ُٰ٦ ٟ٤٨ب ثس٪ٙ اهلل‬ .٦‫روبٛ٬ ٩ٓ٪ر‬ We should know with certainty that no human is free from shortcomings, save the prophets (may God bless them). If one is not aware of any of his faults, he, therefore, has fallen from grace, and has become so insignificant, wicked, and heedless that he is no longer above any vice and he is the lowest of the low. He should save himself by searching for his faults and busying himself by trying to correct them, instead of being vain and seeking the faults of others—faults that do not harm him in this life or in the hereafter. I know of no value of hearing about the faults of others other than learning to avoid them and working to correct what one might share of these faults, all the time relying on the powers of God Almighty. ‫٩أٟب اٛ٤ـْ ثوٰ٪ة اٛ٤بـ ُوٰت ٗجٰؽ، ال ٯك٪ى أط ً. ٩اٛ٪اخت اخز٤بث٦، ًال ُٮ ٣ظٰسخ ٟ٢ ٯز٪ٓن هٰٜ٦ اٳغ٫ ث٠عاضٜخ‬ ‫ال‬ ‫اٛ٠وٰت، أ٩ هٜ٬ قجٰٚ رجٰ٘ذ اٛ٠ودت ُٔؾ، ُٮ ٩خ٨٦ ال ضَٜ ك٨ؽ٥، ثٞ ٯٔ٪ٙ ٜٛ٠ودت اؼخن اٛ٬ ٣ِكٖ، ُبغا ٰٟؿد هٰ٪ث٨ب‬ ُٝ ‫ُٔع ظا٩ٯذ هدجٖ، ٩ال ر٠ثٚ ثٰ٢ ٣ِكٖ ٩ثٰ٢ ٟ٢ ٧٪ أٗثؽ هٰ٪ثً ٟ٤ٖ، ُزكزك٨ٚ اٛؽغائٚ، ٩ر٘٪١ ٟٜٔعً ٳ٧ٚ اٛشؽ، ٩ٓع‬ ‫غ‬ ‫ا‬ ‫ب‬ !‫رٰٜٔع أ٧ٚ اٛطٰؽ، َُٰ٘ رٰٜٔع أ٧ٚ اٛشؽ‬ But to speak of the vices of others is itself a great vice and unacceptable. So, it is one‟s duty to keep away from such speech, except to advise someone who might be harmed by keeping the company of people with faults, or to scorn the vain—in his face and not behind his back. One should say to the vain: ٰٖٜ‫ٛ٘٢ ٟثٚ ثٰ٢ ٣ِكٖ ٩ثٰ٢ ٟ٢ ٧٪ أُؼٚ ٟ٤ٖ، ُسٰ٤ئػ ٯزَٜ هدجٖ ٩رِْٰ ٟ٢ ٧ػا اٛعاء اٛٔجٰر اٛػ٭ ٯ٪ٛع ه‬ .ٖ٤ٟ ‫االقزطِبٍ ثبٛ٤بـ، ٩ُٰ٨ٞ ثال شٖ ٟ٢ ٧٪ ضٰؽ‬ ١٪٘‫ُبغا اقزطِِذ ث٨ٞ ثٌٰؽ زْ، اقزطِ٪ا ثٖ ثسْ، ٳ١ اهلل روبٛ٬ ٯٔ٪ٙ { ٩خؿاء قٰئخ قٰئخ ٟثٜ٨ب} ُز٪ٛع هٜ٬ ٣ِكٖ أ١ ر‬ .ٖ‫أ٧ ً ٛالقزطِبٍ ث‬ ‫ال‬ “Examine yourself; if you recognize its faults, you have recovered from your vanity. Do not compare yourself to one who has more faults than you, so you would indulge in more vices and imitate those who are evil; imitating people of goodness is scorned let alone imitating the evil ones! “You should compare yourself to those who are better than you. Then, you would lose your vanity and recover from this horrible illness, which makes you belittle all people, among whom there are many better than you. “If you belittle them unjustly, then they would belittle you justly. For God Almighty says: „The recompense of a bad deed is a deed like itself.‟ Thus, you make yourself worthy of being belittled. .‫ُب١ أهدجذ ثؤٜٖ، ُِ٘ؽ ُٮ ٗٚ ُ٘ؽح ق٪ء رسٚ ثطبؿؽٕ ٩ُٮ أػبٰٛٚ اٳٟب٣ٮ اٛـبئِخ ثٖ، ُب٣ٖ روٜٞ ٣ٔض هٜٖٔ زٰ٤ئػ‬ “If you feel impressed with your wit, think about every wicked thought that passes through your mind and about the false hopes that cloud your thinking. Then, you should know the shortcomings of your mind. ‫٩ا١ أهدجذ ثآؼائٖ، ُزِ٘ؽ ُٮ قٔـبرٖ ٩ازِل٨ب ٩ال ر٤ك٨ب، ٩ُٮ ٗٚ ؼأ٭ ٓعؼر٦ ط٪اثً ُطؽج ثطالٍ رٔعٯؽٕ، ٩أطبة‬ ‫ب‬ ١‫ًٰؽٕ، ٩أضـؤد أ٣ذ. ُب٣ٖ ا١ ُوٜذ غٖٛ، ُؤٓٚ أز٪اٖٛ أ١ ٯ٪اؾ١ قٔ٪ؽ ؼأٯٖ ثظ٪اث٦، ُزطؽج ال ٖٛ ٩ال هٰٜٖ، ٩اٳًٜت أ‬ .ٞ٨ٰٜ‫ضـؤٕ أٗثؽ ٟ٢ ط٪اثٖ، ٩٧٘ػا ٗٚ أزع ٟ٢ اٛ٤بـ ثوع اٛ٤جٰٰ٢ طٜ٪اد اهلل ه‬ “If you feel impressed with your opinions, think about your mistakes and remember them well. Think of every opinion you took to be true only to discover otherwise, and, hence, someone else was right and you were wrong. If you do this, then at the very least you would find that your mistaken opinions balance your correct ones, and you would emerge even. But most likely you would find that your mistaken opinions are greater than your correct ones; and this is how it is with all people, save the prophets (may God bless them). ،٦‫٩ا١ أهدجذ ثوٜ٠ٖ، ُبهٜٞ أ٣٦ ال ضظٜخ ٖٛ ُٰ٦، ٩أ٣٦ ٟ٪٧جخ ٟ٢ اهلل ٟدؽظح، ٩٧جٖ اٯب٧ب ؼثٖ روبٛ٬، ُال رٔبثٜ٨ب ث٠ب ٯكطـ‬ .‫ُٜوٜ٦ ٯ٤كٰٖ غٖٛ ثوٜخ ٯ٠زس٤ٖ ث٨ب، ر٪ٛع هٰٜٖ ٣كٰب١ ٟب هٜ٠ذ ٩زِلذ‬ ٜٞ‫٩اهٜٞ أ١ ٗثٰؽً ٟ٢ أ٧ٚ اٛسؽص هٜ٬ اٛوٜٞ ٯد ّ٩١ ُٮ اٛٔؽاءح ٩اٵٗجبة هٜ٬ اٛعؼ٩ـ ٩اٛـٜت، ثٞ ال ٯؽؾٓ٪١ ٟ٤٦ زلً، ُٰٜو‬ ‫ب‬ ‫ع‬ ‫ا‬ ‫غ٩ اٛوٜٞ أ٣٦ ٛ٪ ٗب١ ثبٵٗجبة ٩زع٥ ٛ٘ب١ ًٰؽ٥ ُ٪ٓ٦، ُظر أ٣٦ ٟ٪٧جخ ٟ٢ اهلل روبٛ٬، ُؤ٭ ٟ٘ب١ ٜٛودت ٧ب ٧٤ب! ٟب ٧ػا اال‬ .‫ٟ٪ػن ر٪اػن ٩ش٘ؽ هلل روبٛ٬، ٩اقزؿاظح ٟ٢ ٣و٠٦، ٩اقزوبغح ٟ٢ قٜج٨ب‬ “And if you feel impressed by your knowledge, then you should know that you deserve no praise. It is purely a gift from God, bestowed upon you by your Lord Almighty. So, do not repay him with disobedience, for he might cause you to forget what you have learned and known. “You should also know that many of those who value knowledge the most work hard by reading and learning, but in the end they attain no knowledge. So, everyone who has knowledge should know that if knowledge is obtained by hard work alone, others might have been far above him in their level of knowledge. It is, therefore, a blessing from God. Hence, there is no place for conceit here. This is a place to be humble and grateful to God Almighty, to ask for more blessing, and to pray that it not be taken away. ‫ثٞ رِ٘ؽ أٯؼب ُٮ ٟب ضِٮ هٰٜٖ ٩خ٨ٜز٦ ٟ٢ أ٣٪ام اٛوٜٞ، ثٞ ٟ٢ أط٤بٍ هٜ٠ٖ اٛػ٭ رطزض ث٦. ُبٛػ٭ أهدجذ ث٤ِبغٕ ُٰ٦ أٗثؽ‬ ً ،ً‫ٟب روٜٞ ٟ٢ غٖٛ، ُبخوٚ ٟ٘ب١ اٛودت اقز٤ٔبطً ٛ٤ِكٖ ٩اقزٔظبؼً ٛ٨ب، ُ٨٪ أ٩ٛ٬، ٩رِ٘ؽ ُٰ٠٢ ٗب١ أهٜٞ ٟ٤ٖ، ردع٧ٞ ٗثٰؽ‬ ‫ا‬ ‫ا‬ ‫ب‬ ٖٛ ٜٞ‫ُٜز٨٢ ٣ِكٖ ه٤عٕ زٰ٤ئػ، ٩رِ٘ؽ ُٮ اضالٖٛ ثوٜ٠ٖ، ٩أ٣ٖ ال رو٠ٚ ث٠ب هٜ٠ذ ٟ٤٦، ُٜوٜ٠ٖ هٰٜٖ زدخ زٰ٤ئػ، ٩ٛٔع ٗب١ أق‬ .ً٠ٛ‫ٛ٪ ٛٞ ر٘٢ هب‬ ‫ب‬ “You should think of all sorts of knowledge of which you are ignorant, and of the various areas of the field in which you are a specialist, you will find that the field about which you boast is much larger than what you know of it. This should lead you to substitute for your conceit a lower opinion of yourself and an acknowledgment of your shortcoming; this is more appropriate. Think of those who are more knowledgeable than you; you will find them many; thus, you will belittle yourself. Think, as well, how you violate your knowledge: that you do not do as you know. Your knowledge, in his case, is an argument against you; you would have been better off not having this knowledge. ٝ٪ٜ‫٩اهٜٞ أ١ اٛدب٧ٚ زٰ٤ئػ أهٔٚ ٟ٤ٖ ٩أزك٢ زبالً ٩أهػؼ، ُٰٜكٔؾ هدجٖ ثبٰٜٛ٘خ، ثٞ ٛوٚ هٜ٠ٖ اٛػ٭ رودت ث٤ِبغٕ ُٰ٦ ٟ٢ اٛو‬ ‫اٛ٠زؤضؽح اٛزٮ ال ٗجٰؽ ضظٜخ ُٰ٨ب، ٗبٛشوؽ ٩ٟب خؽ٫ ٟدؽا٥، ُب٣لؽ زٰ٤ئػ اٛ٬ ٟ٢ هٜ٠٦ أخٚ ٟ٢ هٜ٠ٖ ُٮ ٟؽارت اٛع٣ٰب‬ .،ٰٖٜ‫٩اٱضؽح، ُز٨٪١ ٣ِكٖ ه‬ “The ignorant, then, is more reasonable than you; he is better off and has an excuse. So, your conceit should completely evaporate. Also, your science, about which you boast, might be one of the less significant sciences, for which no praise is due, such as the field of poetry and the like. You should, thus, look to those whose sciences are far more valuable in this life and in the hereafter. This should lead you to belittle yourself. ‫٩ا١ أهدجذ ثشدبهزٖ، ُزِ٘ؽ ُٰ٠٢ ٧٪ أشدن ٟ٤ٖ ثٞ ا٣لؽ ُٮ رٜٖ اٛ٤دعح اٛزٮ ٟ٤سٖ اهلل روبٛ٬ ُٰٞ طؽُز٨ب، ُب١ ٗ٤ذ‬ ٞ‫طؽُز٨ب ُٮ ٟوظٰخ ُؤ٣ذ أز٠ْ، ٳ٣ٖ ثػٛذ ٣ِكٖ ُٰ٠ب ٰٛف ث٠٤ً ٛ٨ب، ٩ا١ ٗ٤ذ طؽُز٨ب ُٮ ؿبهخ، ُٔع أُكعر٨ب ثودجٖ. ث‬ ‫ب‬ .ًِ‫رِ٘ؽ ُٮ ؾ٩اٛ٨ب ه٤ٖ ثبٛشٰط٪ضخ، ٩أ٣ٖ ا١ هشذ ُكزظٰؽ ٟ٢ هعظ اٛوٰبٙ، ٩ٗبٛظجٮ ػو‬ ‫ب‬ And if you feel impressed by your courage, think of those who are more courageous than you, “You should examine the strength that God bestowed upon you—how did you spend it? If you spent it in disobedience to God, then you are a fool; for you have devalued yourself. If you spent it in obedience to God, then you have spoiled its value by your vanity. But, then, you should think of the time when you loose your strength due to old age. And if you live long, you will become like a child again and as weak as a baby. ‫٩اهٜٞ أ١ هدجٖ ثبٛ٠بٙ ز٠ْ، ٳ٣٦ أزدبؼ ال ر٤زِن ث٨ب اال أ١ رطؽخ٨ب ه٢ ٟٜٖ٘ ث٤ِٔز٨ب ُٮ ٩خ٨٨ب ُٔؾ، ٩اٛ٠بٙ أٯؼب ًبظ‬ ً ‫٩ؼائر، ٩ؼث٠ب ؾاٙ ه٤ٖ، ٩ؼأٯز٦ ثوٰ٤٦ ُٮ ٯع ًٰؽٕ. ٩ٛوٚ غٖٛ ٯ٘٪١ ُٮ ٯع هع٩ٕ، ُبٛودت ث٠ثٚ ٧ػا قطَ، ٩اٛثٔخ ث٦ ًؽ٩ؼ‬ .َ‫٩ػو‬ “You should know that being impressed by wealth is foolishness; for it consists of artifacts from which you collect no utility unless you spend them in the right ways. Wealth, also, comes and goes; you might loose it and see it in the hands of another, who might be your enemy. So, to be vain about wealth is imbecility, and to trust in it is delusion and weakness. ،٢‫٩ا١ أهدجذ ثسك٤ٖ، ُِ٘ؽ ُٰ٠ب ٯ٪ٛع هٰٜٖ ٟ٠ب ٣كزسٮ ٣س٢ ٟ٢ اثجبر٦، ٩ركزسٮ أ٣ذ ٟ٤٦ اغا غ٧ت ه٤ٖ ثعض٪ٖٛ ُٮ اٛك‬ .ً‫٩ُٰ٠ب غٗؽ٣ب٥ ِٗبٯخ. ٩ثبٛد٠ٜخ، ُٜ٘٠ب ٣ٔض اٛؤٚ، ر٪٧ٞ طبزج٦ أ٣٦ أ٩ُؽ اٛ٤بـ هٔ ً، ٩أٗ٠ٚ ر٠ٰٰؿ‬ ‫ا‬ ‫ال‬ And if you feel impressed by your beauty, think of what generates from you, which we are embarrassed to enumerate here; and you would feel embarrassed if you loose control over it due to old age.” What we have mentioned is sufficient. In summation, the more dim-witted a person becomes the greater his illusion that he is the most intelligent of men and the most perfect in recognition. .٥‫اٛوبٓٚ ٧٪ ٟ٢ ال ٯِبؼّ ٟب أ٩خج٦ ر٠ٰٰؿ‬ The rational person is one who does not abandon what he recognizes as dutiful. ١‫ٟ٢ قجت ٜٛ٤بـ اٛـ٠ن ُٰ٠ب ه٤ع٥ ٛٞ ٯسظٚ اٛ٬ هٜ٬ أ١ ٯجػٛ٦ ٛ٨ٞ، ٩ال ًبٯخ ٛ٨ػا، أ٩ ٯ٠٤و٨ٞ ُٰٜئٝ ٩ٯوبظ٩٣٦، ُبغا أؼظد أ‬ .‫روـٮ أزعً شٰئبً، ُٰٜ٘٢ غٖٛ ٟ٤ٖ ٓجٚ أ١ ٯكؤٖٛ، ُ٨٪ أٗؽٝ ٩أ٣ؿ٥ ٩أ٩خت ٜٛس٠ع‬ ‫ا‬ Whoever causes people to envy what he has, he would have no option but to let them have his possessions—and there is no purpose in this—or to prevent them from taking any of his possessions, so he becomes a miser and they become his enemies. If you wish to give someone something, then do it before he asks you for it. This is more generous, dignified, and worthy of praise. ‫اٛوعٙ زظ٢ ٯٜدؤ اٰٛ٦ ٗٚ ضبئَ، ٩غٖٛ أ٣ٖ رؽ٫ اٛلبٛٞ ٩ًٰؽ اٛلبٛٞ اغا ؼأ٫ ٟ٢ ٯؽٯع كٜ٠٦، ظهب اٛ٬ اٛوعٙ ٩أ٣٘ؽ اٛلٜٞ زٰ٤ئػ‬ .٢ٰ‫٩غٟ٦، ٩ال رؽ٫ أزعا ٯػٝ اٛوعٙ. ُ٠٢ ٗب١ اٛوعٙ ُٮ ؿجو٦ ُ٨٪ قبٗ٢ ُٮ غٖٛ اٛسظ٢ اٛسظ‬ ً Justice is a fortress in which every frightened person seeks refuge. For you see those who practice injustice and those who do not, once they are treated unjustly by someone, cry for justice and condemn injustice. You do not see anyone condemning justice. Whoever has justice in his nature lives in that strong fortress. ٖٛ‫زبال١ ٯسك٢ ُٰ٨٠ب ٟب ٯٔجر ُٮ ًٰؽ٧٠ب: ٩٧٠ب اٛ٠وبرجخ ٩االهزػاؼ، ُب٣٦ ٯسك٢ ُٰ٨٠ب روعٯع اٳٯبظ٭، ٩غٗؽ اٵزكب١، ٩غ‬ .٢ٰ‫ًبٯخ اٛٔجر ُٮ ٟب هعا ٧برٰ٢ اٛسبٛز‬ There are two things for which it is acceptable what is unacceptable for other things. They are reprimand and apology. It is encouraged in them to enumerate the occasions of generosity and good deeds. This is totally unacceptable in other things. ،٦‫اٛوؽع أهؿ هٜ٬ اٛ٘ؽٯٞ ٟ٢ اٛ٠بٙ. ٯ٤جٌٮ ٜٛ٘ؽٯٞ أ١ ٯظ٪١ خك٠٦ ث٠بٛ٦، ٩ٯظ٪١ ٣ِك٦ ثدك٠٦، ٩ٯظ٪١ هؽػ٦ ث٤ِك‬ .ً ‫٩ٯظ٪١ ظٯ٤٦ ثوؽػ٦، ٩ال ٯظ٪١ ثعٯ٤٦ شٰئً أط‬ ‫ب ال‬ Honor for the virtuous man is more valuable than wealth. The virtuous man must use his wealth to protect his body, and use his body to protect his self, and use his self to protect his honor, and use his honor to protect his religion. He must not sacrifice his religion to protect anything. .ٚ‫ٟ٢ خ٨ٚ ٟوؽُخ اِٛؼبئٚ، ُٰٜوز٠ع هٜ٬ ٟب أٟؽ٥ اهلل ٩ؼق٪ٛ٦ طٜ٬ اهلل هٰٜ٦ ٩قٜٞ، ُب٣٦ ٯسز٪٭ هٜ٬ خ٠ٰن اِٛؼبئ‬ Whoever lacks knowledge of the virtues should rely on what has been decreed by God and His Messenger (peace be upon him), for this contains all virtues. ‫ؼة ٟط٪ٍ ٗب١ اٛزسؽؾ ٟ٤٦ قجت ٩ٓ٪ه٦، ٩ؼة قؽ ٗب٣ذ اٛ٠جبٌٛخ ُٮ ؿٰ٦ قجت ا٣زشبؼ٥، ٩ؼة اهؽاع أثٜي ُٮ االقزؽاثخ‬ .ٙ‫ٟ٢ اظاٟخ اٛ٤لؽ، ٩أطٚ غٖٛ ٜٗ٦ اٵُؽاؽ اٛطبؼج ه٢ زع االهزعا‬ There are occasions when trying hard to avoid a frightening matter causes the matter to happen, when working diligently to keep a secret hidden causes the secret to become known, and when thoroughly trying to ignore something is more suspicious than paying keen attention to it. The reason for all these things is excessiveness, which transcends the bounds of what is reasonable. .٦ِ‫ٟ٢ أؼاظ اٵ٣ظبٍ ُٰٜز٪٧ٞ ٣ِك٦ ٟ٘ب١ ضظ٠٦، ُب٣٦ ٯٜ٪ذ ٛ٦ ٩خ٦ روك‬ Whoever wants to be fair should put himself in the place of his opponent. This way he can see if he is being unjust. ‫ب‬ ً٠ٛ‫ٗٞ شب٧ع٣ب ٟ٠٢ أ٧ٜ٘٦ ٗالٟ٦، ٩ٛٞ ٣ؽ ٓؾ أزعا ٩ال ثٌٜ٤ب أ٣٦ أ٧ٜ٘٦ ق٘٪ر٦، ُال رزٜ٘ٞ اال ث٠ب ٯٔؽثٖ ٟ٢ ضبٖٛٔ، ُب١ ضِذ كب‬ ً .‫ُبق٘ذ‬ How many people we have seen were ruined by things they said. But we have never seen nor have we been told of someone who was ruined by his silence. So, do not say anything unless it brings you closer to you Creator. If you fear an oppressor then keep quiet. .‫اٜٛٔبء ٯػ٧ت ثبٛكطبئٞ، ُ٘ؤ١ ٣لؽ اٛوٰ٢ ٜٛوٰ٢ ٯظٜر اٜٛٔ٪ة‬ Meetings remove resentment; as if when an eye looks into another eye, hearts are healed. .٦‫ٯ٤جٌٮ ٜٛوبٓٚ أ١ ال ٯس٘ٞ ث٠ب ٯجع٩ ٛ٦ ٟ٢ اقزؽزبٝ اٛجبٗٮ اٛ٠زلٜٞ ٩رشٰ٘٦، ٩شعح رٜ٪ٯ٦ ٩رٜٔج٦ ٩ث٘بئ‬ ٝ٩‫ُٔع ٩ِٓذ ٟ٢ ثوغ ٟ٢ ٯِوٚ ٧ػا هٜ٬ ٯٰٔ٢، أ٣٦ اٛلبٛٞ اٛ٠وزع٭ اٛ٠ِؽؽ اٛلٜٞ. ٩ؼأٯذ ثوغ اٛ٠لٜ٪ٰٟ٢ قبٗ٢ اٛ٘الٝ، ٟوع‬ ‫اٛزش٘ٮ، ٟل٨ؽً ٜٛٔخ اٛ٠جبالح، ُٰكجْ اٛ٬ ٣ِف ٟ٢ ال ٯسْٔ اٛ٤لؽ أ٣٦ كبٛٞ، ٩٧ػا ٟ٘ب١ ٯ٤جٌٮ اٛزثجذ ُٰ٦، ٩ٌٟبٛجخ ٰٟٚ اٛ٤ِف‬ ‫ا‬ .‫خ٠ٜخ، ٩أ١ ال ٯ٠ٰٚ اٛ٠ؽء ٟن اٛظِخ اٛزٮ غٗؽ٣ب ٩ال هٰٜ٨ب. ٩ٛ٘٢ ٯٔظع اٵ٣ظبٍ ث٠ب ٯ٪خج٦ اٛسْ هٜ٬ اٛك٪اء‬ It is incumbent upon the reasonable person not to render a judgment for someone just because he is excessively crying, turning, and complaining about an injustice that has befallen him. I have come across people who engage in such practices, and they certainly are the oppressors, aggressors, and thoroughly unjust. And I have seen some oppressed people who are quiet, do not complain, and show little care, so one might have the impression, and before careful examination, that they are the oppressors. This is a place where matters must be verified, and inclinations must be resisted. One should not be inclined for or against one who complains because of the behavior we described above, but should seek fairness as required by the truth of the matter. ٞ‫ش٘ؽ اٛ٠٤وٞ ُؽع ٩٩اخت، ٩ا٣٠ب غٖٛ ثبٛ٠ٔبؼػخ ٛ٦ ث٠ثٚ ٟب أزك٢ ُؤٗثؽ، ثٞ ثبٛز٨٠ٞ ثؤٟ٪ؼ٥، ٩اٛزؤرٮ ثسك٢ اٛعُبم ه٤٦، ث‬ ‫ثبٛ٪ُبء ٛ٦ زٰب ٩ٰٟزً، ٩ٛ٠٢ ٯزظٚ ث٦ ٟ٢ قبٓخ ٩أ٧ٚ ٗػٖٛ، ثٞ ثبٛز٠بظ٭ هٜ٬ ٩ظ٥ ٩٣ظٰسز٦، ٩٣شؽ ٟسبق٤٦ ثبٛظعّ، ٩ؿٮ‬ ‫ب‬ ً .ٕ‫ٟكب٩ٯ٦ ٟب ظٟذ زًٰ، ٩ر٪ؼٯث غٖٛ هٔجٖ ٩أ٧ٚ ٩ظ‬ ‫ب‬ To be grateful to one who granted you favor is a duty and an obligation. You should repay him with similar goodness, but even more. You should be concerned with his affairs, defend his reputation well, and be loyal to him whether in his life or after his death and to those related to him such as his family and the like. You should be affectionate to him and advise him attentively, talk truthfully about his good character, and keep quiet about his bad traits as long as you are alive and require your descendants to do the same. ،ٚ‫٩ٰٛف ٟ٢ اٛش٘ؽ ه٪٣٦ هٜ٬ اٱثبٝ، ٩رؽٕ ٣ظٰسز٦ ُٰ٠ب ٯِكع ظٯ٤٦ ٩ظ٣ٰب٥، ثٚ ٟ٢ هب٩١ ٟ٢ أزك٢ اٰٛ٦ هٜ٬ ثبؿ‬ .٦ٟ‫ُٔع ًش٦، ٩ِٗؽ ازكب٣٦، ٩كٜ٠٦ ٩خسع ا٣وب‬ It is not part of being grateful to him to aid him to commit bad deeds, or to avoid advising him against matters that might cause the destruction of his world or his religion. Whoever helps one who granted him favor to commit evil has cheated him, denied his favor, was unjust to him, and was ungrateful to him. ٜٞ‫زؼ٪ؼ ٟدبٛف اٛو‬ Participating in gatherings for learning ،‫اغا زؼؽد ٟدٜف هٜٞ، ُال ٯ٘٢ زؼ٪ؼٕ اال زؼ٪ؼ ٟكزؿٯع هٜ٠ب ٩أخؽً. ال زؼ٪ؼ ٟكزٌ٢ ث٠ب ه٤عٕ، ؿبٛجب هثؽح رشٰو٨ب‬ ً ‫ا‬ ً ٚٗ ٬ٜ‫أ٩ ًؽٯجخ رش٤و٨ب، ُ٨ػ٥ أُوبٙ اٳؼغاٙ اٛػٯ٢ ال ٯِٜس٪١ ُٮ اٛوٜٞ أثعً. ُبغا زؼؽر٨ب هٜ٬ ٧ػ٥ اٛ٤ٰخ، ُٔع زظٜذ ضٰؽا ه‬ ً ‫ا‬ .ٖ٤‫زبٙ، ٩ا١ ٛٞ رسؼؽ٧ب هٜ٬ ٧ػ٥ اٛ٤ٰخ، ُدٜ٪قٖ ُٮ ٟ٤ؿٖٛ أؼ٩ذ ٛجع٣ٖ، ٩أٗؽٝ ٛطٜٖٔ، ٩أقٜٞ ٛعٯ‬ If you participate in gathering for learning, your participation should be solely for the sake of gaining more knowledge and reward. You should not participate in such gatherings believing that the knowledge you have is sufficient, looking for errors to speak about or strange opinions to criticize. This is the behavior of the base, who will never succeed in obtaining knowledge. If you participate in these gatherings having the right intent, you, at any rate, attain the good. And if you participate having the wrong intent, then you should stay home, for this would be more comfortable for your body, and more dignified for your morals, and safer for your religion. :‫ُبغا زؼؽر٨ب ٗ٠ب غٗؽ٣ب، ُبٛزؿٝ أزع ثالثخ أ٩خ٦ ال ؼاثن ٛ٨ب‬ So, if you participate in these gatherings with the right intent, which we mentioned previously, then you should do one of these three things (there is no fourth option): ٝ‫٩٧ٮ: اٟب أ١ رك٘ذ ق٘٪د اٛد٨بٙ، ُزسظٚ هٜ٬ أخؽ اٛ٤ٰخ ُٮ اٛ٠شب٧عح، ٩هٜ٬ اٛث٤بء هٰٜٖ ثٜٔخ اِٛؼ٪ٙ، ٩هٜ٬ ٗؽ‬ .‫اٛ٠دبٛكخ ٩ٟ٪ظح ٟ٢ ردبٛف‬ (1) You keep silent as one who has no knowledge. In this case you deserve the reward of someone who has the intention of observing tentatively, the praise of someone who is not meddlesome, the dignity of keeping good company, and the kindness of those in the gathering. ‫ُب١ ٛٞ رِوٚ غٖٛ، ُبقؤٙ قئاٙ اٛ٠زوٜٞ، ُزسظٚ هٜ٬ ٧ػ٥ اٳؼثن ٟسبق٢، ٩هٜ٬ ضبٟكخ، ٩٧ٮ اقزؿاظح اٛوٜٞ. ٩طِخ‬ ‫قئاٙ اٛ٠زوٜٞ أ١ ركؤٙ ه٠ب ال رعؼ٭، ال ه٠ب رعؼ٭، ُب١ اٛكئاٙ ه٠ب رعؼٯ٦ قطَ، ٩ٜٓخ هٔٚ، ٩شٌٚ ٛ٘الٟٖ، ٩ٓـن‬ .‫ٛؿٟب٣ٖ ث٠ب ال ُبئعح ُٰ٦ ال ٖٛ ٩ال ٌٰٛؽٕ، ٩ؼث٠ب أظ٫ اٛ٬ اٗزكبة اٛوعا٩اد‬ (2) If you do not keep quiet, then you should ask questions as one who seeks knowledge. In this case you deserve the four good things we enumerated above and a fifth one: gaining more knowledge. The nature of the inquiry of a true learner is to ask about what you do not know, not about what you know. For to inquire into what you know is foolishness, dim-wittedness, and wasting of your speech and time with matters that have no utility for you or for others. It might even lead to enmity. ٞ٨ُ‫ُب١ أخبثٖ اٛػ٭ قؤٛذ ث٠ب ُٰ٦ ِٗبٯخ ٖٛ، ُبٓـن اٛ٘الٝ، ٩ا١ ٛٞ ٯدجٖ ث٠ب ُٰ٦ ِٗبٯخ أ٩ أخبثٖ ث٠ب ال رِ٨ٞ، ُٔٚ ٛ٦ ٛٞ أ‬ ٞٛ٩ ،‫٩اقزؿظ٥، ُب١ ٛٞ ٯؿظٕ ثٰب٣بً ٩ق٘ذ. أ٩ أهبظ هٰٜٖ اٛ٘الٝ اٳ٩ٙ ٩ال ٟؿٯع، ُؤٟكٖ ه٤٦. ٩اال زظٜذ هٜ٬ اٛشؽ ٩اٛوعا٩ح‬ .‫رسظٚ هٜ٬ ٟب رؽٯع ٟ٢ اٛؿٯبظح‬ If the person you asked gives you a sufficient answer, then stop talking. But if the answer is not sufficient or it eludes your comprehension, then say to him that you do not understand or ask further. If he keeps quiet or repeats to you his original answer and adds no more, then stop your inquiry. Otherwise you would gain his enmity and obtain no better answer. ٞٛ٩ ،ٕ‫٩اٛ٪خ٦ اٛثبٛث أ١ رؽاخن ٟؽاخوخ اٛوبٛٞ، ٩طِخ غٖٛ أ١ روبؼع خ٪اث٦ ث٠ب ٯ٤ٔؼ٦ ٣ٔؼً ثٰ٤ً، ُب١ ٛٞ ٯ٘٢ غٖٛ ه٤ع‬ ‫ب ب‬ ‫ٯ٘٢ ه٤عٕ اال ر٘ؽاؼ ٓ٪ٖٛ، أ٩ اٛ٠وبؼػخ ث٠ب ال ٯؽا٥ ضظ٠ٖ ٟوبؼػخ، ُؤٟكٖ، ُب٣ٖ ال رسظٚ ثز٘ؽاؼ غٖٛ هٜ٬ أخؽ، ٩ال‬ .‫هٜ٬ روٰٜٞ، ٩ال هٜ٬ روٜٞ، ثٚ هٜ٬ اٌٰٛق ٖٛ ٩ٛطظ٠ٖ، ٩اٛوعا٩ح اٛزٮ ؼث٠ب أظد اٛ٬ اٛ٠ؼؽاد‬ ‫٩اٯبٕ ٩قئاٙ اٛ٠زو٤ذ، ٩ٟؽاخوخ اٛ٠٘بثؽ، اٛػ٭ ٯـٜت اٌٜٛجخ ثٌٰؽ هٜٞ، ُ٨٠ب ضٜٔب ق٪ء، ظٰٛال١ هٜ٬ ٜٓخ اٛعٯ٢، ٩ٗثؽح‬ .ٰٚٗ٪ٛ‫اِٛؼ٪ٙ، ٩ػوَ اٛؤٚ، ٩ٓ٪ح اٛكطَ، ٩زكج٤ب اهلل ٩٣وٞ ا‬ (3) The third option is that you rebut as a man of knowledge. The nature of such rebuttal is to oppose his answer by a clear, contrary argument. If you do not have this sort of refutation, or you have nothing to add but repeating what you say, or your opponent does not see your point, then you should stop. Otherwise your repetitions would bring you no reward, no learning, and no knowledge, but frustration for you and your opponent, and enmity that might lead to harm. You should never inquire obstinately or rebut arrogantly, as one who wants to win without real knowledge. This is wicked character, and it indicates that one has too little religious conviction, too much meddling, dim-wittedness, and great foolishness. (For us God suffices and He is the best disposer of affairs.) ١‫٩اغا ٩ؼظ هٰٜٖ ضـبة ثٜكب١، أ٩ ٧د٠ذ هٜ٬ ٗالٝ ُٮ ٗزبة، ُبٯبٕ أ١ رٔبثٜ٦ ٟٔبثٜخ اٛ٠ٌبػجخ اٛجبهثخ هٜ٬ اٛ٠ٌبٛجخ، ٓجٚ أ‬ ٜٞ‫رزجٰ٢ ثـال٣٦ ثجؽ٧ب١ ٓبؿن. ٩أٯؼبً، ُال رٔجٚ هٰٜ٦ آجبٙ اٛ٠ظعّ ث٦، اٛ٠كزسك٢ اٯب٥، ٓجٚ هٜ٠ٖ ثظسز٦ ثجؽ٧ب١ ٓبؿن، ُزل‬ .‫ُٮ ٗال اٛ٪خ٨ٰ٢ ٣ِكٖ، ٩رجوع ه٢ اظؼإ اٛسٰٔٔخ‬ If you encounter a speech or read a passage in a book, then you must not deal with them with anger that gives rise to ferocious rebuttal before you clearly establish their falsehood by irrefutable argument. Also, you should not treat them with belief and acceptance before you establish their truth by irrefutable argument. Otherwise, either way, you would be unfair to yourself and drive it away from the truth. ٦‫٩ٛ٘٢ أٓجٚ هٰٜ٦ آجبٙ قبٛٞ اٜٛٔت ه٢ اٛ٤ؿام ه٤٦، ٩اٛ٤ؿ٩م اٰٛ٦، آجبٙ ٟ٢ ٯؽٯع زق ٣ِك٦ ُٮ ُ٨ٞ ٟب ق٠ن ٩ؼأ٫، ُبٛزؿٯع ث‬ .ٰٞ٠‫هٜ٠ً، ٩ٓج٪ٛ٦ ا١ ٗب١ زك٤ً، أ٩ ؼظ٥ ا١ ٗب١ ضـؤ، ُ٠ؼ٠٪١ ٖٛ- ا١ ُوٜذ غٖٛ- اٳخؽ اٛدؿٯٚ، ٩اٛس٠ع اٛ٘ثٰؽ، ٩اِٛؼٚ اٛو‬ ‫ب‬ ‫ب‬ But you should deal with them with neutral mind that is not inclined against or for them. You should deal with them with the mind of someone who wants to learn from what he hears and reads; this way you would increase your knowledge. To accept what you hear and read if it is correct or to reject it if it is wrong guarantees for you ample reward, plentiful praise, and great benefit. ،٦ٰٛ‫ٟ٢ اٗزِ٬ ثٰٜٜٔ٦ ه٢ ٗثٰؽ ٟب ه٤عٕ، ُٔع قب٩إ ُٮ اٌٛ٤٬، ٩ٛ٪ أ٣ٖ ٓبؼ٩١، زز٬ اغا رظب٩١ ُٮ اٛ٘كت ه٠ب رشؽ٥ أ٣ذ ا‬ .‫ُٔع زظٚ أً٤٬ ٟ٤ٖ ث٘ثٰؽ. ٩ٟ٢ رؽُن ه٠ب رطؼن اٰٛ٦ ٟ٢ أٟ٪ؼ اٛع٣ٰب، ُ٨٪ أهؿ ٟ٤ٖ ث٘ثٰؽ‬ Whoever is content with the little he has and does not feel the need for the plenty you have has become your equal in wealth, even if you were Qarun. If he becomes selfsufficient by what he earns and does not need what you are able to buy for him, then he has become far wealthier than you. And whoever stays above the worldly things for which you humiliate yourself is far nobler than you.