Alhassanain(p) Network for Heritage and Islamic Thought

Renunciation Of Worldly Pleasures

Renunciation Of Worldly Pleasures1 الزهد والزاهدين

1 . Renunciation of worldly pleasures is the better of the two comforts.

1 ـ اَلزُّهْدُ أفْضَلُ الراحَتَينِ

2 . Renunciation of worldly pleasures is the attribute of the God-wary and the quality of the repentant.

2 ـ اَلزُّهْدُ شِيمَةُ المُتَّقينْ، وسَجيَّةُ الأوَّابينَ

3 . Renunciation of worldly pleasures means cutting short [one’s] aspirations and performing actions with sincerity.

3 ـ اَلزُّهْدُ تَقْصيرُ الآمالِ، وإخْلاصُ الأعْمالِ

4 . Renunciation of worldly pleasures is rarely found [among the people] and is the loftiest thing that is observed; it is praised by everyone but left [unpractised] by the majority of people.

4 ـ اَلزُّهْدُ أقَلُّ ما يُوجَدُ، وأجَلُّ ما يُعْهَدُ، ويَمْدَحُهُ الكُلُّ، ويَتْـرُكُهُ الجُلُّ

5 . Renounce the pleasures of this world and [divine] mercy will descend upon you.

5 ـ اِزْهَدْ فِي الدُّنيا، تَنْزِلْ عَلَيْكَ الرَّحْمَةُ

6 . Turn away from your [vain desires in this] world and you will be happy with your place of return [in the Hereafter] and will reform your [final] abode.

6 ـ اِعْزِفْ عَنْ دُنياكَ تَسْعَدْ بِمُنْقَلَبِكَ وتُصْلِحْ مَثْواكَ

7 . Renounce [vain] pleasures in this world and Allah will show you its flaws, and do not be negligent, for you are not neglected.

7 ـ اِزْهَدْ فِي الدُّنيا يُبَصِّرْكَ اللّهُ عُيُوبَها، ولا تَغْفُلْ فَلَسْتَ بِمَغْفول عَنكَ

8 . The best act of worship is renouncing worldly pleasures.

8 ـ أفْضَلُ العِبادَةِ الزَّهادَةُ

9 . The first step of asceticism is renouncing worldly pleasures.

9 ـ أوَّلُ الزُّهدِالتَّزَهُّدُ

10 . The best [form of] renunciation of worldly pleasures is concealing [one’s] asceticism.

10 ـ أفْضَلُ الزُّهْدِ إخْفاءُ الزُّهدِ

11 . The best garment (or better than wearing the garment) of this world is renouncing it.

11 ـ أحْسَنُ مَلابِسِ(مِنْ مُلابَسَةِ) الدُّنيا رَفْضُها

12 . The one who is most deserving of renouncing worldly pleasures is he who knows the flaws of this world.

12 ـ أحَقُّ النَّاسِ بِالزَّهادَةِ مَنْ عَرَفَ نَقْصَ الدُّنيا

13 . Verily the renunciation of ignorance is proportionate to the desire for [knowledge and] intelligence.

13 ـ إنَّ الزُّهْدَ فِي الجَهْلِ بِقَدْرِ الرَّغبَةِ فِي العَقلِ

14 . Verily the renunciation of a tyrant’s reign is to the extent of the desire for the reign of a just ruler.

14 ـ إنَّ الزُّهدَ فِي وِلايَةِ الظّالِمِ بِقَدْرِ الرَّغْبَةِ في وِلايَةِ العادِلِ

15 . Verily, renunciation of worldly pleasures means shortening aspirations, being grateful for blessings and keeping away from that which is forbidden; and if this [practice] leaves you then let not the forbidden overcome your patience and do not forget to be thankful for your blessings, for Allah, the Glorified, has left no room for excuse through manifest and clear proofs and books that are open and unambiguous.

15 ـ إنَّ الزَّهادَةَ قَصْرُ الأمَلِ، والشُّكْرُ علَى النِّعَمِ والوَرَعُ عَنِ المَحارِمِ، فإنْ غَرَبَ ذلِكَ عَنْكُمْ فلا يَغْلِبِ الحَرامُ صَبْرَكُمْ، وَلا تَنْسَوا عِنْدَ النِّعَمِ شُكْرَكُمْ، فَقَدْ أعْذَرَ اللّهُ سُبْحانَهُ إلَيْكُم بِحُجَج مُسْفِرَة ظاهِرَة، وكُتُب بارِزَةِ العُذرِ واضِحَة

16 . Renunciation of worldly pleasures is affluence.

16 ـ الزُّهدُ ثَرْوَةٌ

17 . The root of renunciation of worldly pleasures is the desire for that which is with Allah.

17 ـ أصْلُ الزُّهْدِ حُسْنُ الرَّغْبَةِ فيما عِندَ اللّهِ

18 . Renunciation of worldly pleasures is the fruit of religion.

18 ـ اَلزُّهْدُ ثَمَرَةُ الدِّينِ

19 . Renunciation of worldly pleasures is the fruit of certitude.

19 ـ اَلزُّهْدُ ثَمَرَةُ اليَقينِ

20 . Renunciation of worldly pleasures is the root of religion.

20 ـ اَلزُّهْدُ أصْلُ الدِّينِ

21 . Renunciation of worldly pleasures is the foundation of certitude.

21 ـ اَلزُّهْدُ أساسُ اليَقينِ

22 . Renunciation of worldly pleasures is a profitable trade.

22 ـ اَلزُّهْدُ مَتْجَرٌ رابِـحٌ

23 . Renunciation of worldly pleasures is a quality of the sincere.

23 ـ اَلزُّهْدُ سَجِيَّةُ المُخلِصينَ

24 . Renunciation of worldly pleasures is the key to goodness.

24 ـ الزُّهْدُ مِفْتاحُ صَلاح

25 . Renunciation of worldly pleasures means shortening aspirations.

25 ـ اَلزُّهدُ قَصْرُ الأمَلِ

26 . Renunciation of worldly pleasures leads to asceticism.

26 ـ اَلتَّزَهُّدُ يُؤَدّي إلَى الزُّهدِ

27 . Renunciation of worldly pleasures means not seeking that which is absent until that which is present [and available] perishes.

27 ـ الزُّهْدُ أنْ لاتَطْلُبَ المَفْقُودَ حتّى يَعْدُمَ المَوْجُودُ

28 . Renunciation of worldly pleasures is the greatest comfort.

28 ـ اَلزُّهْدُ فِي الدُّنيا اَلرَّاحَةُ العُظْمى

29 . If you desire the eternal, then renounce the pleasures of the evanescent world.

29 ـ إنْ كُنْتُمْ فِي البَقاءِ راغِبينَ، فَازْهَدُوا في عالَمِ الفَناءِ

30 . If you renounce worldly pleasures, you will be free from the wretchedness of this world and prosperous in the everlasting abode.

30 ـ إنْ كُنْتمْ زَهَدْتُمْ خَلَصْتُمْ مِنْ شَقاءِ الدُّنيا، وفُزْتُمْ بِدارِ البَقاءِ

31 . Through renunciation of worldly pleasures, wisdom is brought forth.

31 ـ بِالزُّهدِ تُثْمِرُ الحِكْمَةُ

32 . The fruit of renouncing worldly pleasures is repose.

32 ـ ثَمَرَةُ الزُّهدِ الرّاحَةُ

33 . Complete renunciation of worldly pleasures is from the best [act of] faith while desire for this world corrupts conviction.

33 ـ حُسْنُ الزُّهْدِ مِنْ أفْضَلِ الإيمانِ، والرَّغْبَةُ فِي الدُّنيا تُفْسِدُ الإيقانَ

34 . The foundation of generosity is renunciation of worldly pleasures.

34 ـ رَأسُ السَّخاءِ الزُّهْدُ فِي الدُّنيا

35 . Your renunciation of this world will save you and your desire for it will cause you to fall into destruction.

35 ـ زُهْدُكَ فِي الدُّنيا يُنْجيكَ، ورَغْبَتُكَ فيها تُرْديكَ

36 . A person’s renunciation of that which perishes is proportionate to his certainty about that which is everlasting.

36 ـ زُهْدُ المَرْءِ فيما يَفْنى على قَدْرِ يَقينِهِ بِما يَبْقى

37 . Restraining the soul from the pleasures of this world is the praiseworthy asceticism.

37 ـ ظَلَفُ النَّفْسِ عَنْ لَذَّاتِ الدُّنيا هُوَ الزُّهْدُ المَحْمُودُ

38 . Espouse the renunciation of worldly pleasures, for indeed it helps the religion.

38 ـ عَلَيكَ بِالزُّهْدِ فَإنَّهُ عَوْنُ الدّينِ

39 . How can one who does not know the value of the Hereafter renounce worldly pleasures?!

39 ـ كَيْفَ يَزهَدُ فِي الدُّنيا مَنْ لا يَعْرِفُ قَدْرَ الآخِرَةِ؟ !

40 . How can one who has not killed off his lustful desires reach the essence of asceticism?!

40 ـ كَيفَ يَصِلُ إلى حَقيقَةِ الزُّهدِ مَنْ لَمْ يُمِتْ شَهْوَتَهُ؟ !

41 . Let your renunciation be of that thing which perishes and disappears, for indeed neither will it remain for you nor will you remain for it.

41 ـ لِيَكُنْ زُهْدُكَ فيما يَنْفَدُ ويَزُولُ، فَإنَّهُ لا يَبْقى لَكَ وَلا تَبْقى لَهُ

42 . He who renounces worldly pleasures will never become poor.

42 ـ لَنْ يَفْتَقِرَ مَنْ زَهِدَ

43 . Whoever renounces worldly pleasures, tribulations become easy for him [to bear].

43 ـ مَنْ زَهِدَ هانَتْ عَلَيْهِ المِحَنُ

44 . One who renounces pleasures in this world fortifies [and protects] his religion.

44 ـ مَنْ زَهِدَ فِي الدُّنيا حَصَّنَ دينَهُ

45 . Whoever renounces this world, it will not elude him.

45 ـ مَنْ زَهِدَ فِي الدُّنيا لَمْ تَفُتْهُ

46 . By renouncing worldly pleasures, the fruit of wisdom comes forth.

46 ـ مََعَ الزُّهْدِ تُثْمِرُ الحِكْمَةُ

47 . Never renounce anything until you know what it is.

47 ـ لاتَزْهَدَنَّ في شَيء حَتّى تَعْرِفَهُ

48 . There is no asceticism like refraining from that which is forbidden.

48 ـ لا زُهْدَ كَالكَفِّ عَنِ الحَرامِ

49 . There is no benefit in the asceticism of one who does not renounce avarice and adorn himself with piety.

49 ـ لايَنْفَعُ زُهْدُ مَنْ لَمْ يَتَخَلَّ عَنِ الطَّمَعِ، ويَتَحَلَّ بِالوَرَعِ

50 . Verily the hearts of those who renounce worldly pleasures weep even when they laugh, and their sadness intensifies even when they are [apparently] happy, and their self-loathing increases even though they are [apparently] delighted with what they are given.

50 ـ إنَّ الزّاهِدينَ فِي الدُّنيا لَتَبْكي قُلُوبُهُمْ وإنْ ضَحِكُوا، ويَشْتَدُّ حُزْنُهمْ وإنْ فَرِحُوا، ويَكْثُرُ مَقْتُهُمْ أنْفُسَهُمْ وإنِ اغْتُبِطُوا بِما أُوتُوا

51 . When the one who renounces worldly pleasures flees from the people, seek him out.

51 ـ إذاهَرَبَ الزّاهِدُمِنَ النَّاسِ فَاطْلُبْهُ

52 . When the one who renounces worldly pleasures seeks people, flee from him.

52 ـ إذا طَلَبَ الزّاهِدُ النَّاسَ فَاهْرُبْ مِنْه

53 . Be one who renounces that which the ignorant ones desire.

53 ـ كُنْ زاهِداً فيما يَرْغَبُ فيهِ الجَهُولُ

54 . Blessed be the ones who renounce pleasures in the world and desire the [bounties of the] Hereafter. These are the ones who have taken the earth as their carpet, its dust as their beds, its water as their perfume, the Qur’an as their inner garment and supplication as their outer garment, and have subscribed themselves to the ways of the Messiah, Isa son of Maryam (‘a).

54 ـ طُوبى لِلزّاهِدينَ فِي الدُّنيا، الرّاغِبينَ فِي الآخِرَةِ، أُولئكَ اتَّخَذُوا الأرْضَ بِساطاً، وتُرابَها فِراشاً، ومائَها طيباً، والقُرآنَ شِعاراً،وَ الدُّعاءَ دِثاراً، وقَرَضُوا الدُّنيا على مِنهاجِ المَسيحِ عيسَى بْنَ مَريَمَ ـ على نبِيِّنا وَآله وعلَيهِ السّلامُ

55 . One who neither despairs over the past nor becomes overjoyed with the future has taken asceticism from both its sides.

55 ـ مَنْ لَمْ يَأْسَ عَلَى الماضي وَلَمْ يَفْرَحْ بِالآتي فَقَدْ أخَذَ الزُّهْدَ بِطَرَفَيْهِ

56 . One who renounces [the pleasures of] this world makes light of the tribulations [he faces in it].

56 ـ مَنْ زَهِدَ فِي الدُّنْيا اِسْتَهانَ بِالمَصائِبِ

57 . One who renounces [the pleasures of] this world frees himself and pleases his Lord.

57 ـ مَنْ زَهِدَ فِي الدُّنيا أعْتَقَ نَفْسَهُ وأرْضى رَبَّهُ

58 . One who renounces [the pleasures of] this world will be delighted by the garden of the abode [of perpetual bliss in the Hereafter].

58 ـ مَنْ زَهِدَ فِي الدُّنيا قَرَّتْ عَيْنُهُ بِجَنَّةِ المَأوى

59 . One who does not renounces [the pleasures of] this world will not have a share in the Garden of the Abode.

59 ـ مَنْ لَمْ يَزْهَدْ فِي الدُّنيا لَمْ يَكُنْ لَهُ نَصيبٌ في جَنَّةِ المَأوى

60 . Repose is in renouncing worldly pleasures.

60 ـ الرَّاحَةُ فيِ الزُّهدِ

61 . Look at the world with the eyes of the abstinent, parting one and do not look at it with the eyes of the adoring, attached one.

61 ـ أُنْظُر إلى الدُّنيا نَظَرَ الزّاهِدِ المُفارِقِ، ولا تَنْظُرْ إلَيْها نَظَرَ العاشِقِ الوامِقِ

62 . Renounce the pleasures of this world and turn away from it, and be careful that death does not descend upon you (while you are a runaway from your Lord in its pursuit thereby becoming wretched or) while your heart is attached to anything of it as a result of which you are destroyed.

62 ـ اِزْهَدْ فِي الدُّنيا، واغْزِفْ عَنْها، وإيّاكَ أنْ يَنْزِلَ بِكَ المَوْتُ (وأنْتَ ابِقٌ مِنْ رَبِّكَ في طَلَبِها فَتَشْقى) وقَلْبُكَ مُتَعَلِّقٌ بِشَيء مِنْها فَتَهْلِكَ

Notes

1. Zuhd is a term that means being uninterested in and indifferent towards worldly pleasures, material wealth etc. and it is considered to be one of the qualities of the pious people.

Visiting

Visiting الزّيارة

1 . Visiting [one’s brothers in faith] on a regular basis is protection from lethargy.

1 ـ إغْبابُ الزِّيارَةِ أمانٌ مِنَ المَلالَةِ

2 . Visit those who are obedient to Allah for His sake and take guidance from those who have been vested with His authority.

2 ـ زُرْ فِي اللّهِ أهْلَ طاعَتِهِ، وخُذِ الهِدايَةَ مِنْ أهْلِ وِلايَتِهِ

3 . Visit each other for the sake of Allah, sit [and mingle] with each other for the sake of Allah, give for the sake of Allah and withhold for the sake of Allah.

3 ـ زُورُوا فِي اللّهِ، وجالِسُوا فِي اللّهِ، واعْطُوا فِي اللّهِ، وامْنَعُوا فِي اللّهِ

4 . One whose visits increase, his cheerfulness decreases.

4 ـ مَنْ كَثُرَتْ زِيارَتُهُ قَلَّتْ بَشاشَتُهُ

Adornment

Adornment الزِّينَةُ

1 . Adornment is in righteous probity, not in elegant clothing.

1 ـ الزِّينَةُ بِحُسْنِ الصَّوابِ، لابِحُسْنِ الثيابِ

Begging And Asking People

Begging And Asking People السُؤال والطّلب عن الناس

1 . Begging weakens the tongue of the speaker, breaks the heart of the courageous hero, puts the free honourable one in the position of a humbled slave, takes away the radiance of one’s face and wipes out one’s sustenance.

1 ـ السُّؤالُ يُضْعِفُ لِسانَ المُتَكَلِّمِ، ويَكْسِرُ قَلْبَ الشُّجاعِ البَطَلِ، وَيُوقِفُ الحُرَّ العَزيْزِ مَوْقِفَ العَبْدِ الذَّليلِ، ويُذْهِبُ بَهاءَ الوَجْهِ، ويَمْحَقُ الرِّزْقَ

2 . Begging is the collar of humiliation, it takes the honour away from the honourable and the stature away from the noble.

2 ـ المَسْئَلَةُ طَوْقُ المَذَلَّةِ، تَسْلُبُ العَزيزَ عِزَّهُ، والحَسيبَ حَسَبَهُ

3 . Humiliation [and disgrace] is in asking from people.

3 ـ الذُّلُّ في مَسْئَلَةِ النَّاسِ

4 . Begging is the key to poverty.

4 ـ المَسْئَلَةُ مِفْتاحُ الفَقْرِ

5 . The bane of asking [others] is lack of success [in getting what one asks for].

5 ـ آفَةُ الطَّلَبِ عَدَمُ النَّجاحِ

6 . If you want to be obeyed [or your request to be granted] then ask for that which is feasible.

6 ـ إذا أرَدْتَ أنْ تُطاعَ فَاسْأَلْ ما يُسْتَطاعُ

7 . Let your request be for a thing, the charm of which will last for you long after the negative consequences [of your asking] have ended.

7 ـ لِيَكُنْ مَسْألَتُكَ ما يَبْقى لَكَ جَمالُهُ ويُنْفى عَنْكَ وَبالُهُ

8 . One who asks properly is aided.

8 ـ مَنْ أحْسَنَ المَسْألَةَ أُسْعِفَ

9 . Whoever asks [from] other than Allah deserves to be deprived.

9 ـ مَنْ سَألَ غَيْرَ اللّهِ اِسْتَحَقَ الحِرْمانَ

10 . One who increases his requests from people is humiliated.

10 ـ مَنْ أكْثَرَ مَسْئَلَةَ النَّاسِ ذَلَّ

11 . One who asks for that which he does not deserve is faced with deprivation.

11 ـ مَنْ سَألَ ما لايَسْتَحِقُّ قُوبِلَ بِالحِرمانِ

12 . One who repeats his request to the people, they get irritated by him.

12 ـ مَنْ تَكَرَّرَ سُؤالُهُ لِلنَّاسِ ضَجَرُوهُ

13 . One who asks for that which is above his rank deserves to be deprived.

13 ـ مَنْ سَألَ فَوْقَ قَدْرِهِ اِسْتَحَقَّ الحِرْمانَ

14 . When one does not protect his dignity from [the humiliation of] asking you, then preserve your honour by not turning him away.

14 ـ مَنْ لَمْ يَصُنْ وَجْهَهُ عَنْ مَسْألَتِكَ فَأكْرِمْ وَجْهَكَ عَنْ رَدِّهِ

15 . Your countenance is like frozen water that is melted by asking; so [be careful and] consider whose presence you are melting it in.

15 ـ وَجْهُكَ ماءٌ جامِدٌ يُقَطِّرُهُ السُّؤالُ، فَانْظُرْ عِنْدَ مَنْ تُقَطِّرُهُ

16 . Do not ask the one from whom you fear deprival.

16 ـ لا تَسْألْ مَنْ تَخافُ مَنْعَهُ

17 . Never turn away the beggar, even if he exceeds the limits.

17 ـ لاتَرُدَّنَّ السَّائِلَ وَإنْ أسْرَفَ

18 . Do not turn away the beggar and safeguard your magnanimity by not depriving him.

18 ـ لا تَرُدَّ السَّائِلَ وصُنْ مُرُوَّتَكَ عَنْ حِرْمانِهِ

19 . There is no humiliation like asking [for something from others].

19 ـ لا ذُلَّ كَالطَّلَبِ

20 . There is nothing more tormenting than having to ask from the ignorant out of desperation.

20 ـ لا شَيْءَ أوْجَعُ مِنَ الاِضْطِرارِ إلى مَسْئَلَةِ الأغْمارِ

21 . Verily you are in greater need of the reward for that which you give than the asker is [in need] of that which he takes from you.

21 ـ إنَّكُمْ إلى إجْراءِ (جَزاءِ) ما أعْطَيْتُمْ أشَدُّ حاجَةً مِنَ السَّائِلِ إلى ما أخَذَ مِنْكُمْ

22 . Verily you will gain more joy by [the reward of] what you have given than the one who seeks from you gains in what he has received from you.

22 ـ إنَّكُمْ أغْبَطُ بِما بَذَلْتُمْ مِنَ الرَّاغِبِ إلَيْكُمْ فيما وَصَلَهُ مِنْكُمْ

23 . Give the beggar before he asks, for indeed if you make it necessary for him to ask, then you will have taken from his dignity that which is greater than what you have given him.

23 ـ اِبْدأِ السّائِلَ بِالنَّوالِ قَبْلَ السُّؤالِ، فَإنَّكَ إنْ أحْوَجْتَهُ إلى سُؤالِكَ أخَذْتَ مِنْ حُرِّ وَجْهِهِ أفْضَلَ مِمّا أعْطَيْتَهُ

24 . Give your wealth generously to the one who has sacrificed his self-respect for you, for indeed the sacrificing of self-respect cannot be matched by anything.

24 ـ أُبْذُلْ مالَكَ لِمَنْ بَذَلَ لَكَ وَجْهَهُ، فَإنَّ بَذْلَ الوَجْهِ لايُوازِيهِ شَيْءٌ

25 . Give generously when you are asked.

25 ـ اِسْمَحُوا إذا سُئِلْتُمْ

26 . Seeking one’s need from he who is not worthy [of being asked] is harder than death.

26 ـ أشَدُّ مِنَ المَوْتِ طَلَبُ الحاجَةِ مِنْ غَيْرِ أهْلِها

27 . What an evil trait importunity is!

27 ـ بِئْسَ الشّيمَةُ الإلحاحُ

28 . Sacrificing one’s dignity by begging is greater [in value] than the extent of one’s need, even if it is great and even if it is granted.

28 ـ بَذْلُ ماءِ الوَجْهِ فِي الطَّلَبِ أعْظَمُ مِنْ قَدْرِ الحاجَةِ وإنْ عَظُمَتْ وَأُنْجِحَ فيهَا الطَّلَبُ

29 . Sacrificing one’s dignity in front of the wicked is the greatest death.

29 ـ بَذْلُ الوَجْهِ إلَى اللِّئامِ اَلمَوْتُ الأكْبَـرُ

Question And Answer

Question And Answer السؤال والجواب

1 . Make your address polite and you will hear a polite reply.

1 ـ أجمِلُوا فِي الخِطابِ تَسْمَعُوا جَميلَ الجَوابِ

2 . One who hastens to reply does not arrive at the right [answer].

2 ـ مَنْ أسْرَعَ فِي الجَوابِ لَمْ يُدْرِكِ الصَّوابَ

3 . Giving correct reply is an evidence of merit.

3 ـ مِنْ بُرهانِ الفَضْلِ صائِبُ الجَوابِ

4 . A discourteous reply stems from a discourteous address.

4 ـ نَكيرُ الجَوابِ مِنْ نَكيرِ الخِطابِ

5 . When one is asked about that which he knows not, he should never feel ashamed to say: I do not know.

5 ـ لا يَسْتَحْيِيَنَّ أحَدٌ إذا سُئِلَ عَمّا لا يَعْلَمُ أنْ يَقُولَ: لا أعْلَمُ

6 . Do not use harsh words [or foul language] even if you are unable to reply.

6 ـ لا تُسىِ اللَّفْظَ وإنْ ضاقَ عَلَيْكَ الجَوابُ

7 . Never ask about that which has not [yet] happened, for in that which has already come about there is enough knowledge [that one can gain].

7 ـ لا تَسْئَلُنَّ عَمّا لَمْ يَكُنْ فَفِي الَّذي قَدكانَ عِلْمٌ كاف

8 . Do not be offensive in your address thereby being offended by the rudeness of the reply.

8 ـ لا تُسِئِِ الخِطابَ فَيَسُوءَكَ نَكيرُ الجَوابِ

9 . One who abandons the words “I don’t know” comes upon his [place of] destruction.

9 ـ مَنْ تَرَكَ قَوْلَ «لا أدري» أُصيبَ مَقاتِلُهُ

10 . The person most prepared to [give a] reply is one who does not get angry.

10 ـ أحْضَرُ النّاسِ جَواباً مَنْ لَمْ يَغْضَبْ

11 . Ask and you will learn.

11 ـ اِسْألْ تَعْلَمْ

12 . When you ask, ask in order to learn and do not ask in order to embarrass [the one whom you are asking]. Indeed the ignorant one who learns is similar to a learned person and verily the learned one who is oppressive is similar to an ignorant person.

12 ـ إذا سَألْتَ فَاسألْ تَفَقُّهاً، ولا تَسْألْ تَعَنُّتاً، فَإنَّ الجاهِلَ المُتَعَلِّمَ شَبيهٌ بِالعالِمِ، وإنَّ العالِمَ المُتَعَسِّفَ شَبيهٌ بِالجاهِلِ

13 . If you are ignorant then learn, and when you are asked about that which you do not know then say: Allah and His Prophet know better.

13 ـ إذا كُنْتَ جاهِلاً فَتَعَلَّمْ، وإذا سُئِلْتَ عَمّا لا تَعْلَمْ فَقُلْ: اَللّهُ ورَسُولُهُ أعْلَمُ

14 . Too much asking leads to restlessness.

14 ـ كَثْرَةُ السُّؤالِ تُورِثُ المَلالَ

15 . One who asks, learns.

15 ـ مَنْ سَألَ عَلِمَ

16 . One who asks, benefits.

16 ـ مَنْ سَألَ اِسْتَفادَ

17 . One who asks properly, learns.

17 ـ مَنْ أحْسَنَ السُّؤالَ عَلِمَ

18 . One who asks in his young age, answers in his old age.

18 ـ مَنْ سَألَ في صِغَرِهِ أجابَ في كِبَرِهِ

Causes And Means

Causes And Means الأسباب والوسائل

1 . The means by which an incapable person achieves his goal is the same one (means) that makes the powerful person incapable to achieving what he seeks.

1 ـ السَّبَبُ الَّذي أدْرَكَ بِهِ العاجِرُ بُغْيَتَهُ، هُوَ الَّذي أعْجَزَ القَّادِرَ عَنْ طَلِبَتِهِ

2 . The firmest rope that you can hold on to is the rope between you and Allah.

2 ـ أوْثَقُ سَبَب أخَذَتْ بِهِ سَبَبٌ بَيْنَكَ وبَيْنَ اللّهِ

3 . For everything there is a cause.

3 ـ لِكُلِّ شَيْء سَبَبٌ

4 . The strongest means [of gaining success in this world and the next] is having excellent [qualities and] merits.

4 ـ أقْوَى الوَسائِلِ حُسْنُ الفَضائِلِ

5 . The best means [to achieve closeness to Allah] is refraining from anger and keeping away from the humiliation of asking [others].

5 ـ أفْضَلُ سَبَب كَفُّ الغَضَبِ، والتَّنَزُّهُ عَنْ مَذَلَّةِ الطَّلَبِ

Competition

Competition المسابقة

1 . If you must be competitors, then compete with each other in establishing the ordinances of Allah and in enjoining good.

1 ـ إنْ كُنْتُمْ لامُحالَةَ مُتَسابِقينَ فَتَسابَقُوا إلى إقامَةِ حُدوُدِ اللّهِ، والأمْرِ بِالمَعْرُوفِ

Prostration And Bowing

Prostration And Bowing السّجود والركوع

1 . The physical prostration is putting the foreheads on the earth and placing the palms and knees on the ground along with the toes of the feet, with complete submissiveness of the heart and sincerity of intention.

1 ـ اَلسُّجُودُ الجِسْماني: هُوَ وَضْعُ عَتائِقِ الوُجُوهِ عَلَى التُّرابِ، واسْتِقْبالُ الأرْضِ بِالراحَتَينِ والكَفَّيْنِ (وَالرُّكْبَتَيْنِ)، وأطْرافِ القَدَمَيْنِ مَعَ خُشُوعِ القَلْبِ وإخْلاصِ النّيَّةِ

2 . The spiritual [aspect of] prostration is emptying the heart of [love for] that which perishes, proceeding with firm resolution in endeavouring towards the everlasting, removing pride and fanaticism, cutting off worldly ties and adorning oneself with the etiquettes of the Prophet.

2 ـ وَالسُّجُودُ النَّفْساني: فَراغُ القَلْبِ مِنَ الفانياتِ، والإقْبالُ بِكُنْهِ الهِمَّةِ عَلَى الباقياتِ، وخَلْعُ الكِبْرِ والحَمِيَّةِ، وقَطْعُ العَلائِقِ الدُّنْيَويَّةِ، والتَّحَلّي بِالخَلائِقِ النَبَويَّةِ

3 . What good forms of worship Prostration (sujūd) and bowing (rukū’) are.

3 ـ نِعْمَ العِبادَةُ السُّجُودُ والرُّكُوعُ

Prison

Prison السّجن

1 . The prison is one of the two [types of] graves.

1 ـ السِّجْنُ أحَدُ القَبْرَيْنِ

Displeasure

Displeasure السَّخَط

1 . One whose displeasure is much, his pleasure is not known.

1 ـ مَنْ كَثُرَ سَخَطُهُ لَمْ يُعْرَفْ رِضاهُ

2 . One whose displeasure is much is not admonished.

2 ـ مَنْ كَثُرَ سَخَطُهُ لَمْ يُعْتَبْ

3 . How ugly is displeasure and how nice pleasure is!

3 ـ ما أقْبَحَ السُّخْطَ وأحْسَنَ الرِّضى

4 . Displeasure is enough of a suffering.

4 ـ كَفى بِالسَّخَطِ عَناءً

5 . Whoever is displeased with what has been destined, adversity befalls him.

5 ـ مَنْ تَسَخَّطَ بِالمَقْدُورِ حَلَّ بِهِ المَحْذُورُ

6 . Do not be upset by the displeasure of the one who is pleased with falsehood.

6 ـ لا تَكْرَهُوا سُخْطَ مَنْ يُرْضيهِ الباطِلُ

7 . Be wary of the displeasure of the One aside from whose obedience nothing can save you, and aside from whose disobedience nothing can destroy you, and aside from whose mercy nothing can accommodate you; and turn to Him and trust in Him.Be wary of the displeasure of the One aside from whose obedience nothing can save you, and aside from whose disobedience nothing can destroy you, and aside from whose mercy nothing can accommodate you; and turn to Him and trust in Him.

7 ـ تَوَقَّ سَخَطَ مَنْ لايُنْجيكَ إلاَّ طاعَتُهُ، ولايُرْديكَ إلاّ مَعْصِيَتُهُ، وَلايَسَعُكَ إلاّ رَحْمَتُهُ، والْتَجِئْ إلَيْهِ، وتَوَكَّلْ عَلَيْهِ