Alhassanain(p) Network for Heritage and Islamic Thought

Translator’s Preface

In the name of Allah, the all-Beneficent the all-Merciful

After praising Allah, without whose help and blessing no work would be possible and without whose grace and mercy no sinful creature would walk the face of this earth, and sending salutations on His most beloved Messenger (s), the greatest man to set foot on this earth and the best of role models for the entire humankind, this humble servant presents the following translation that is dedicated to the Master of the Believers, Commander of the Faithful and the Beloved of the Prophet (s) - ‘Ali ibn Abi Ṭālib (‘a).

Ghurar al-Ḥikam wa Durar al-Kalim is a late fifth or early sixth century work that comprises of the aphorisms and short sayings of Imam ‘Ali ibn Abi Ṭālib(‘a). The sayings, which number more than eleven thousand, contain words of wisdom and advice that can benefit everyone in their daily lives. It is for this reason that we embarked on translating this work. We hope that, God-willing, it will be a source of inspiration to all those who read it.

There are many different extant copies of this book1 and in one recent edition, the original alphabetical listing of sayings have been rearranged and categorized subject-wise. It is the translation of this version of the work that we present before you.

Translating a work such as this poses numerous challenges. Firstly, this work is comprised of traditions in the form of aphorisms and short sayings, many of which have been extracted from other longer traditions, sermons and letters.2 As such, in many cases the context of the narration is missing and needs to be investigated.

Another challenge is that in many cases it is evident that there have been changes inadvertently made by the narrators or the scribes and hence other possible forms of the sayings are mentioned in brackets. Here we have translated the other possible forms in parenthesis and have included what we have inferred from the text in square brackets for the sake of clarification and fluidity. Alternative translations and explanatory notes have been included in the footnotes.

In addition, there are certain sayings that are difficult to comprehend and accept. An example of this can be seen in the section on the sayings about women. Here we would urge the readers to refer to what the scholars and commentators have said about such narrations and how they should be interpreted.

The seven volume commentary written by the respected scholar ‘Allāma Jamāl al-Dīn Muḥammad Khwansāri has been helpful in understanding many of the seemingly ambiguous sayings. In cases where we were unable to gain a satisfactory understanding of the sayings, our respected teachers in the ḥawza were more than willing to spare their time in order to assist. For this I thank them and pray that the Almighty reward them amply. Lastly, the classical dictionaries have, as always, been an invaluable resource during the translation.

Though all effort has been made to present an accurate translation of the sayings, we take full responsibility for any mistakes and errors in the translation and seek forgiveness from the Almighty for the same.

In closing, we would like to express our appreciation to Sayyid Muhammad Ridha Shushtari for facilitating this translation and Ansariyan Publications for arranging the typesetting (along with inclusion of the original Arabic text) and publication of this work.

Tahir Ridha Jaffer

Qum al-Muqaddasah

1433 A.H.

Notes

1. Some of these different copies even have some differing narrations (Ref: Nigāhi be Kitābe Ghurar al-Ḥikam, Sayyid Muḥammad Raḍawi, Safine, no. 4, Autumn 1383 Hijri Solar).

2. The most common source from which the author has taken sayings is the Nahj al-Balāgha.

About The Compiler

The compiler of this work was the great scholar and muḥaddith Qādhi Nāsiḥ al-Dīn Abu al-Fatḥ ‘Abd al-Wāhid ibn Muḥammad ibn ‘Abd al-Wāhid al-Āmudi1 al-Tamīmī from the scholars of the fifth century who passed away in 510 AH.2 He was a contemporary of Sayyid Radhi, Sayyid Murtadha and Shaykh Ṭusi.

Some of the great scholars such as Ibn Shahr Āshub, ‘Allāma Majlisi and Muḥaddith Nūri, have praised him and considered his work to be of great value. Many of these scholars have also narrated from him.

There has been some discussion about al-Āmudi’s beliefs because he used the phrase karramallāhu wajhahu (may Allah honour him) for Imam ‘Ali (‘a) in his introduction to this book, and this is the practice of the Sunnis and not the Shi‘as. However, the great scholar Jamāl al-Dīn Muḥammad Khwansāri notes that this was either done out of precautionary dissimulation (taqiyya)3 or was an addition by one of the scribes.

He further mentions some arguments to dispel any doubts about al-Āmudi’s being an Imāmi scholar. These are summarized as follows:

• The fact that Ibn Shahr Āshub mentions him as one of his teachers in his book Ma‘ālim al ‘Ulamā and notes that he was an Imāmi scholar.

• Ibn Shahr Āshub also mentions him again in his other book al-Manāqib and states that he was a Shi‘a scholar.

• Whoever examines this book will notice that many of the narrations have been compiled from other Shi‘a books.

• This book contains certain narrations that can only be narrated by a Shi‘a such as the narrations about the Holy Prophet (s) and his progeny.4

Our esteemed teacher and student of the late Ayatullah Sayyid Abu al-Qāsim al-Khui (r), Ayatullah Muslim al-Dāwari (may Allah grant him a long life), argues that the fourth point cannot be considered as proof since many Sunni scholars have mentioned such traditions about the family of the Prophet (s). He further adds that the compiler’s reliability (tawthīq) has not been established even though he was known to be one of the teachers of Ibn Shahr Āshub.

Another important point to note is that the there is no chain of transmitters (ṭarīq) for this book so its authenticity and reliability comes into question. This, however, does not mean that the narrations contained in it are all inauthentic and unreliable. Rather, it only means that we cannot be certain about the origins of this work and hence need to ascertain the authenticity and source of each narration before we can attribute it to the Imam (‘a).

Also, since the compiler has not listed the chains of narrators of the narrations, it would be impossible to authenticate any saying that cannot be found in any other source where the chain of transmission has been mentioned and can hence be verified using the normal processes of scrutiny.

A recent effort to expand on the work of al-Āmudi is the book Ikmālu Ghurar al-Ḥikam by Mahdi al-Ansari al-Qummi5 in which 15,751 more aphorisms of Amīr al-Mu’minīn (‘a) have been added to the original title from twenty other ḥadith sources, both Sunni and Shi‘i.

Notes

1. Or al-Āmidi

2. There seems to be a difference of opinion about the year of his death. Some scholars say it was in 550 AH and others say it was 510 AH.

3. Mirza ‘Abdullah Afandi has also mentioned this explanation.

4. Like the narration where Imam ‘Ali (‘a) says: I am the allotter of hellfire, the treasurer of the gardens [of Paradise], the owner of the pond [of Kawthar]... - see the section on Muhammad (s) and his progeny.

5. This work was published in Iran in 1425 AH.

Introduction

In the name of Allah, the all-Beneficent the all-Merciful

All praise is due to Allah who led us with His guidance to His path and made us excel above all His servants through [belief in] His Oneness. I glorify Him for all the single and paired bounties, a glorifying the limits of which cannot be comprehended and the magnitude of which cannot be fathomed by the imaginations.

I bear witness that there is no God but Allah, alone, without any partner - the witnessing of one whose tongue speaks veraciously and whose heart is filled up with the truth. And I bear witness that Muhammad is His chosen servant from among the servants and His messenger who called the people to the path of guidance. He sent him while the nations were following falsehoods and treading on misguided ways, one after another.

So Allah, the Glorified, introduced to them, through His prophet (s), the ways of the religion [of truth], and clarified for them the paths of certitude, until the truth became illuminated and gleamed and falsehood was destroyed and perished. May the blessings of Allah be [showered] upon him and his progeny, the pure leaders, and the chosen infallible people of his household, and [on] his selected virtuous companions, blessings that neither cease in the [late] hours of the night nor [in] parts of the day.

The one who has committed excesses against his soul and is in need of the mercy of his Lord, ‘Abd al-Wāḥid ibn Muḥammad ibn ‘Abd al-Wāhid al-Āmudi al-Tamīmī, said: The thing that motivated me to compile, annotate, and compose this book, was that which Abu ‘Uthmān al-Jāḥidh was successful in doing. He enumerated and wrote down in his manuscript a list of one hundred wise and eloquent sayings that were not widely known, on various topics, from Amīr al-Mu’minīn ‘Ali ibn Abi Ṭālib (‘a).

So I said: How astonishing it is that this man who was the most learned of his time, unmatched by his contemporaries, despite his great knowledge and erudition, having ascended to the peak of understanding, with his closeness to the first era, and his possessing a great share and a large portion of virtues and excellent merits; how could he shut his eyes from the luminous full moon and content himself with so little from so much? And is this not but a fraction of the whole, a little of the innumerable and a drizzle from the downpour?

And I despite my covered heart and falling short from the station of perfection, and my acknowledgement of my inability to recognize the excellences of the hearts of the foremost, and my falling short from following in their footsteps and my insignificance in comparison to their greatness - have compiled a small number of of his short aphorisms and a few of his wise sayings which render even the most eloquent ones mute and make the wisest sages despair of matching it.

Allah knows that in this endeavour I am only like a person who takes with his hand from the sea and acknowledges his shortcoming, even if it may seem an exaggeration, but why not? When he (‘a) has drank from the spring of Prophethood and possesses in his heart divine knowledge, as he (may Allah honour him) says, and his words are true and his speech veracious, based on what the narrators have narrated: verily I have much knowledge in my heart; if only I came across someone who could bear it!

I have omitted the chains of narrators from it and have arranged it alphabetically, placing together the aphorisms and sayings that rhyme and exhibit assonance so that it falls more easily upon the ears and is grasped quicker by the hearts and minds, because of the intense inclination of the souls towards poetical speech and their dislike for prosaic form. In this way its readers may easily commit it to memory and it may become a source of joy for those who examine it, having been extracted from its masterpiece with my cutting off most of it out of fear of lengthening [it] and sufficing with that which contains a remedy from hardships and difficulties for the people of intellect and understanding.

And I have named it Ghurar al-Ḥikam wa Durar al-Kalim (Exalted Aphorisms and Pearls of Speech) in the hope of getting reward from Allah, the Glorified, while seeking refuge with Him, the Most High, from every flaw. And my success is from none save Allah; in Him I have put my trust and to Him will be my return.

Parents

Parents الآباء

1 . Being good to parents is the greatest [and most important] duty.

1 ـ بِرُّ الوالِدَيْنِ أكْبَرُ فَريضَة

2 . Be good to your parents and your children will be good to you.

2 ـ بِرُّوا آباءَكُمْ يَبـََرَّكُمْ أبْناؤُكُمْ

3 . Whoever is good to his parents, his child will be good to him.

3 ـ مَنْ بَرَّ والِدَيْهِ بَرَّهُ وَلَدُهُ

4 . The death of a father breaks one’s back.

4 ـ مَوْتُ الوالِدِ قاصِمَةُ الظَّهْرِ

5 . One who scorns his parents has diverged from the right path.

5 ـ مَنِ اسْتَنْكَفَ مِنْ أبَوَيهِ فَقَدْ خالَفَ الرُّشْدَ

6 . The affection of parents is [the basis of] the relationship between siblings.

6 ـ مَوَدَّةُ الآباءِ نَسَبٌ بَيْنَ الأبناءِ

The Camel

The Camel الإبل

1 . Seek goodness in the hoofs of the camel when driven away and when coming back.

1 ـ اُطْلُبُوا الخَيْرَ في أخْفافِ الإبِلِ طارِدَةً ووارِدَةً

The Son Of Adam (The Human Being)

The Son of Adam (The Human Being) ابن آدم

1 ) How wretched the son of Adam is! His death is hidden, his ailments concealed, his every action recorded, harmed by the bite of a mosquito, made malodorous by perspiration and caused to die by [something as simple as] choking.

1 ـ مِسْكينٌ اِبْنُ آدَمَ، مَكْتُومُ الأجَلِ، مَكْنُونُ العِلَلِ، مَحفُوظُ العَمَلِ، تُؤْلِمُهُ البَقَّةُ، وتُنْتِنُهُ العَرَقَةُ، وتَقْتُلُهُ الشَّرْقَةُ

2 ) Woe to the son of Adam! How heedless and negligent of his salvation he is!

2 ـ وَيْحَ ابْنِ آدَمَ ما أغْفَلَهُ، وَعَنْ رُشدِهِ ما أذْهَلَهُ

3 ) Woe to the son of Adam! A prisoner of hunger, prone to overeating, a target of calamities and a successor of the dead.

3 ـ وَيْحَ ابْنِ آدَمَ، أسيرُ الجُوعِ، صَريعُ الشَّبَعِ، غَرَضُ الآفاتِ، خَليفَةُ

Grandeur

Grandeur الأمْواتِ. الاُبّهة

1 . It is possible that a person who possesses [apparent] grandeur is actually the lowliest of the low.

1 ـ رُبَّ ذي اُبَّهـَة أحْقَرُ مِنْ كُلِّ حَقير

Self-Sacrifice

Self-Sacrifice الإيثار

1 . Self-sacrifice is a virtue, hoarding [wealth] is a vice.

1 ـ اَلإيثارُ فَضيلَةٌ، اَلإحْتِكارُ رَذيلَةٌ

2 . Self-sacrifice is the noblest benevolence.

2 ـ الإيثارُ أشرَفُ الإحْسانِ

3 . Self-sacrifice is a trait of the virtuous.

3 ـ الإيثارُ شيمَةُ الأبْرارِ

4 . Self-sacrifice is the highest degree of benevolence.

4 ـ الإيثارُ غايَةُ الإحْسانِ

5 . Self-sacrifice is the noblest munificence.

5 ـ الإيثارُ أشرَفُ الكَرَمِ

6 . Self-sacrifice is the highest form of benevolence.

6 ـ الإيثارُ أعلَى الإحْسانِ

7 . Self-sacrifice is the loftiest of noble traits.

7 ـ الإيثارُ أعلَى المَكارِمِ

8 . Self-sacrifice is the greatest worship and the most sublime eminence.

8 ـ الإيثارُ أفضَلُ عِبادَة، وأجَلُّ(أحْسَنُ) سيادَة

9 . Self-sacrifice is the highest level of munificence and the most excellent quality.

9 ـ الإيثارُ أعْلى مَراتِبِ الكَرَمِ، وأفْضَلُ الشِّيَمِ

10 . Self-sacrifice is the best [form of] benevolence and the highest stage of faith.

10 ـ الإيثارُ أحْسَنُ الإحْسانِ وأعْلى مَراتِبِ الإيمانِ

11 . Self-sacrifice is a trait of the virtuous and a quality of the righteous.

11 ـ الإيثارُ سَجِيَّةُ الأبْرارِ، وَشيمَةُ الأَخيارِ

12 . The most excellent generosity is self-sacrifice.

12 ـ أفضَلُ السَّخاءِ اَلإيثارُ

13 . The greatest munificence is self-sacrifice.

13 ـ أحسَنُ الكَرَمِ اَلإيثارُ

14 . It is through self-sacrifice that the free become enslaved.1

14 ـ بِالإيثارِ يُسْتَرَقُّ الأحرارُ

15 . It is through self-sacrifice that munificence gets true meaning.

15 ـ بِالإيثارِ يُسْتَحَقُّ اسْمُ الكَرَمِ

16 . By preferring others over yourself, you gain [their] servitude.

16 ـ بِالإيثارِ على نَفْسِكَ تَمْلِكُ الرِّقابَ

17 . The best of noble traits is self-sacrifice.

17 ـ خَيْرُ المَكارِمِ الإيثارُ

18 . It is when they prefer others over themselves that the spirit of noble people becomes evident.

18 ـ عِنْدَ الإيثارِ علَى النَّفْسِ تتَبَيَّـنُ جَواهِرُ الكُرَماءِ

19 . The highest of noble traits is self-sacrifice.

19 ـ غايَةُ المَكارِمِ الإيثارُ

20 . Self-sacrifice suffices as nobility.

20 ـ كَفى بالإيثارِ مَكْرُمَةً

21 . Whoever prefers others to himself has reached the height of magnanimity.

21 ـ مَنْ آثَرَ على نَفْسِهِ بالَغَ في المُرُوءَةِ

22 . Whoever prefers others to himself deserves to be called a person of virtue.

22 ـ مَنْ آثَرَ على نَفْسِهِ اسْتَحقَّ إسْمَ الفَضيلَةِ

23 . One who prefers you to his property and wealth has preferred you over himself.

23 ـ مَنْ آثَـَركَ بِنَشَبِهِ فَقَدِ اختارَكَ على نَفْسِهِ

24 . From the qualities of the virtuous is impelling themselves to be selfless.

24 ـ مِنْ شِيَمِ الأبْرارِ حَمْلُ النُّفوُسِ علَى الإيثارِ

25 . One of best [form of] benevolence is self-sacrifice.

25 ـ مِنْ أحْسَنِ الإحسانِ اَلإيثارُ

26 . One of the most excellent choices is adorning oneself with selflessness.

26 ـ مِنْ أفْضلِ الإختيارِ التَّحَلّي بِالإيثار

27 . Nobility cannot be fully achieved but by self-restraint and self-sacrifice.

27 ـ لاتُكْمَلُ المَكارِمُ إلاّ بِالعَفافِ والإيثارِ

Notes

1. Meaning that when one is selfless, others serve and obey him as though they were his slaves.

The Appointed Time Of Death

The Appointed Time of Death الأجل

1 . The appointed time of death is [already] determined and sustenance is [already] apportioned, so let not any of you grieve its reduction; for verily greed does not expedite it and self-restraint does not delay it, and it behoves a believer to be patient.

1 ـ اَلأجلُ مَحْتُومٌ، والرِّزْقُ مَقْسُومٌ، فلا يَغُمَّنَّ أحَدَكُمْ إبطاؤُهُ، فإنَّ الحِرْصَ لايُقَدِّمُهُ، والعَفافُ لا يُؤَخِّرُهُ، والمُؤمِنُ بالتَّحَمُّلِ(بِالتَّجَمُّلِ (خَليقٌ

2 . The truest thing is death.

2 ـ أصْدَقُ شَيْ ء اَلأجَلُ

3 . The nearest thing is death.

3 ـ أقْرَبُ شَيْ ء الأجَلُ

4 . The reality of death exposes the lie of [false] aspiration.

4 ـ صِدقُ الأجلِ يُفْصِحُ (يَفْضَحُ) كِذْبَ الأمَلِ

5 . At every moment there is death.

5 ـ في كُلِّ لَحْظَة أجَلٌ

6 . The remembrance of [the times of] death has disappeared from your hearts and has been replaced by false hopes and aspirations.

6 ـ قَدْ غابَ عَنْ قُلُوبِكُمْ ذِكرُ الآجالِ، وَحَضَرَتْكُمْ كَواذِبُ الآمالِ

7 . Your hearts have forgotten the reality of death and you have been overcome by deception of [false] hope.

7 ـ قَدْ ذَهبَ عَنْ قُلُوبِكُمْ صِدْقُ الأجَلِ، وغَلَبَكُم غُرُورُ الأملِ

8 . The one who takes death into consideration values his time.

8 ـ مَنْ راقَبَ أجَلَهُ إغْتَنَمَ مَهَلَهُ

9 . One whose death draws near to him cannot be saved [from it] by his efforts.

9 ـ مَنْ دَنى مِنْهُ أجَلُهُ لَمْ تُعِنْهُ (لم تُغْنِهِ) حِيَلُهُ

10 . The passing of time draws one towards death.

10 ـ مِنَ الآجالِ إنْقِضاءُ السَّاعاتِ

11 . How is it possible for one to live forever, when there will come a day which he will not pass and a seeker who will quickly bring him to his death, urging him forwards?

11 ـ ما عَسى أنْ يَكُونَ بَقاءُ مَنْ لَهُ يَوْمٌ لايَعدُوهُ وطالِبٌ حَثيثٌ مِنْ أجَلِهِ يَحدُوهُ

12 . It is when [the time of] death comes that the failure of [one’s] aspirations become apparent.

12 ـ عِنْدَ حُضُورِ الآجالِ، تَظْهَرُ خَيْبَةُ الآمالِ

13 . When death strikes, hopes and aspirations are exposed.

13 ـ عِنْدَ هُجُومِ الآجالِ تَفْتَضِحُ الأماني والآمالُ

14 . Every future [event] is near.

14 ـ كُلُّ آت قَريبٌ

15 . How many a person has delayed his work until death came upon him!

15 ـ كَمْ مِنْ مُسَوِّف بِالعَمَلِ حتّى هَجَمَ عَلَيْهِ الأجَلُ

16 . The appointed time of death is sufficient as a guard.

16 ـ كَفى بِالأجَلِ حارِساً

17 . There is a prescribed duration for every term [of life].

17 ـ لِكُلِّ أجَل كِتابٌ

18 . Death strikes down.

18 ـ اَلأجَلُ يَصْرَعُ

19 . Departure [from this world] is imminent.

19 ـ اَلرَّحيلُ وَشيكٌ

20 . The appointed time of death is a shield.

20 ـ اَلأجلُ جُنَّةٌ

21 . The appointed time of death is an impenetrable fortress.

21 ـ اَلأجَلُ حِصْنٌ حَصينٌ

22 . Death cuts hopes short.

22 ـ اَلآجالُ تَقْطَعُ الآمالَ

23 . Death exposes hope.

23 ـ اَلأجَلُ يَفْضَحُ الأمَلَ

24 . Death is the reaper of hope.

24 ـ اَلأجلُ حَصادُ الأمَلِ

25 . When death comes, hopes are exposed.

25 ـ إذا حَضَرَتِ الآجالُ افتَضَحَتِ الآمالُ

26 . When you reach the end of your hopes, then remember the suddenness of death.

26 ـ إذا بَلَغْتُمْ نِهايَةَ الآمالِ فَاذكُرُوا بَغَتاتِ الآجالِ

27 . The bane of aspirations is the coming of death.

27 ـ آفَةُ الآمالِ حُضُورُ الآجالِ

28 . The bane of hope is death.

28 ـ آفةُ الأمَلِ الأجَلُ

29 . Your death will [soon] come to you, so be moderate in what you seek.

29 ـ سَوْفَ يَأتيكَ أجَلُكَ فَأجْمِلْ في الطَّلَبِ

30 . Anticipate death, for verily the hopes of people are on the verge of being cut short as death comes upon them.

30 ـ سابِقُوا الأجَلَ فإنَّ النَّاسَ يُوْشِكُ أنْ يَنْقَطِعَ بِهِمُ الأملُ فَيُرهِقَهُمُ الأجلُ

31 . Anticipate death and do good deeds; [by this] you will attain felicity through your [hastening to good deeds while you have] respite.

31 ـ سابِقُوا الأجَلَ، وأحْسِنُوا العَمَلَ، تَسْعَدُوا بالمَهَلِ

32 . Every moment you come closer to death, so improve your deeds.

32 ـ كُلَّما قارَبتَ أجَلاً فَأحْسِنْ عَمَلاً

33 . For every appointed time there is an arrival.

33 ـ لِكُلِّ أجَل حُضُورٌ

34 . For every person there is a day that he shall not go beyond.

34 ـ لِكلِّ امْرِء يَوْمٌ لايَعْدُوهُ

35 . For everyone there is a driver who drives him towards his death.

35 ـ لِكُلِّ أحَد سائِقٌ مِنْ أجَلِهِ يَحْدُوهُ

36 . If the appointed times of death were to become known, the [secret] hopes [of people] would be exposed.

36 ـ لَو ظَهَرَتِ الآجالُ لافْتَضَحَتِ الآمالُ

37 . If you were to see death and its approach, you would surely hate [false] aspiration and its deception.

37 ـ لَوْ رَأيْتُمُ الأجَلَ ومَسيرَهُ لأبْغَضْتُمُ الأمَلَ وغُرُورَهُ

38 . If you were to think about the closeness of death and its [imminent] arrival, the sweetness of life and its comfort would become bitter for you.

38 ـ لَوْ فَكَّرْتُمْ في قُرْبِ الأجَلِ وَحُضُورِهِ لأمَرَّ عِنْدكُمْ حُلْوُ العَيْشِ وَسُرُورُهُ

39 . Whoever is mindful of his [eventual] death reduces his aspirations.

39 ـ مَنْ راقَبَ أجَلَهُ قَصَّـرَ أمَلَهُ

40 . Whoever regards his stay [in this world] as short and temporary, his hope and aspiration gets diminished.

40 ـ مَنِ اسْتَقصَـرَ بَقائَهُ وأجَلَهُ قَصُرَ رَجاؤُهُ وأمَلُهُ

41 . One who rides with the reins of his aspiration stumbles over his death.

41 ـ مَنْ جَرى في عِنانِ أمَلِهِ عَـثُرَ بِأجَلِهِ

42 . How close hope is to death!

42 ـ ما أقْرَبَ الأجَلَ مِنَ الأمَلِ

43 . How severing death is for hope!

43 ـ ما أقطَعَ (أقْرَبَ ) الأجلَ لِلأمَلِ

44 . He who counts tomorrow [to be] from his lifetime has not given death its rightful place.

44 ـ ما أنْزلَ المَوتَ مَنْزِلَهُ مَنْ عَدَّ غَداً مِنْ أجَلِهِ

45 . What an excellent cure death is!

45 ـ نِعْمَ الدَّواءُ الأجَلُ

46 . Each breath of a person is a step closer to his death.

46 ـ نَفَسُ الْمَرْءِ خُطاهُ إلى أجَلِهِ

47 . No shield is more protective than the appointed time of death.

47 ـ لا جُنََّةَ أوقيمِنَ الأجلِ

48 . Nothing is truer than death.

48 ـ لا شَيْءَ أصْدَقُ مِنَ الأجَلِ

49 . You are the harvests of the appointed terms and the targets of death.

49 ـ إنَّكُمْ حَصائِدُ الآجالِ وأغْراضُ الحِمامِ

50 . May the mercy of Allah be on the person who understands that his [every] breath brings him a step closer to his death, so he hastens to [do] good deeds and shortens his hopes.

50 ـ رَحِمَ اللّهُ امْرَءاً عَلِمَ أنَّ نَفَسَهُ خُطاهُ إلى أجَلِهِ، فبادَرَ عَمَلَهُ، وقَصَّرَ أمَلَهُ

51 . May the mercy of Allah be on the person who anticipates [his] death, belies [his false] aspirations, and makes his actions sincere.

51 ـ رَحِمَ اللّهُ امْرَءا ًبادَرَ الأجَلَ، وأكْذَبَ الأمَلَ، وأخلَصَ العَمَلَ

52 . Sometimes death is [hidden] beneath an aspiration.

52 ـ رُبَّ أجَل تَحْتَ أمَل

53 . With the passing of hours, lifetimes perish.

53 ـ مَعَ السَّاعاتِ تَفنَى الآجالُ

54 . Verily there is a shield over me, in the form of my appointed time of death, which protects me; so when my day comes, it relieves itself of me and surrenders me [to death]. At this time the arrow will not miss its target and the wound will not heal.

54 ـ إنَّ عَلَىَّ مِنْ أجَلي جُنَّةً حَصينَةً، فَإذا جاءَ يَومِي انْفَرَجَت عَنّي وَأسْلَمَتْني، فَحينَئذ لا يَطيشُ السَّهْمُ ولا يَبْرَءُ الكَلِمُ