In the Name [ism] of God, the Compassionate, the Merciful

There is disagreement about the derivation of the [word] “name” (ism). Some say it is derived from sumūw,^{1From the root s-m–w.} which means “elevation” (ʿulūw), while others say it is derived from sima,^{2From the root w–s–m.} which means “branding” (kayya). Both of these [appear] in the allusion (ishāra) [of this verse]. For those who say it is derived from “elevation” (sumūw), it is a name (ism)—and the one who mentions it is elevated in rank (man dhakarahu samat rutbatuhu), the one who comes to know it is elevated in [his] state (wa-man ʿarafahu samat ḥālatuhu), and the one who becomes its companion is elevated in [his] aspiration (wa-man ṣaḥibahu samat himmatuhu). The elevation (sumūw) of rank entails an abundance of rewards and favors (mabārr). The elevation of state entails the appearance of lights in the innermost selves (asrār). The elevation of aspiration entails freedom^{3The Basyūnī edition has “protection” (taḥarruz) here, which is probably a typographic error. The translation follows the word “freedom” (taḥarrur) from MS K117, fol. 47a.} from the bondage of others (aghyār).

For those who say its root is from “branding” (sima), it is a name—the one who seeks it is branded by the mark of worship (wusima bi-simati al-ʿibāda). The one who becomes its companion is branded by the mark of spiritual desire (wusima bi-simati al-irāda). The one who loves it is branded by the mark of the elect (wusima bi-simati al-khawāṣṣ). The one who comes to know it is branded by the mark of special distinction (wusima bi-simati al-ikhtiṣāṣ). The mark of worship entails fear of the fire that throws sparks at its inhabitants.^{4This is a reference to Qurʾān 77:32: Indeed it throws up sparks, [huge] like palace edifices.} The mark of spiritual desire entails bashfulness toward paradise, which, in spite of its noble dignity, is eager to captivate its inhabitants. The mark of the elect entails the loss of any conceit about the [human, who is an] aggregate of water and clay, being worthy of nearness. The mark of special distinction entails the erasure of [human] determining (imtiḥāʾ al-ḥukm) before the overwhelming authority of reality (istīlāʾ sulṭān al-ḥaqīqa).

It is said that [God’s] measure is far above (samā) anything that one who approaches the name (ism) can imagine. The heart of the one who separates himself from it is branded (wusima) with the mark of separation.

His name indicates all of this.

O people, fear your Lord, who created you of a single soul, and from it created its mate, and from the pair of them scattered many men and women; and fear God by whom you claim [your rights] from one another and kinship ties. Surely God has been watchful over you.

“People” (al-nās) is a generic noun whose etymology is uncertain. It is said that man (al-ins) is called ins because of his becoming visible (ẓuhūr).^{1One of the meanings of the verb anisa (from the root a–n–s) is to perceive or see something.} Following this [etymology], the allusion (ishāra) is: “O you whom I have made appear from the concealment of nonexistence^{2Instead of nonexistence (ʿadam), the word found in MS K117, fol. 47a here is “forgetfulness” (ghafla).} by the decree of My prescriptive command (taklīfī), I have chosen whom I will from among you for My honoring (tashrīfī), and deprived whom I will from among you of My guidance and giving of knowledge (taʿrīfī). I have brought you to whatever I will and have joined you to it by the decree of My free agency (taṣrīfī).”

It is said: “I did not cause anything else like you to appear from nonexistence and [I] did not make appear to anyone else what I have made appear to you in your states.”

[Following another etymology of the word “people” (al-nās)], it is said: “I named you “humankind” (insān) because of your forgetfulness (nisyān).^{3The root of the word nisyān is n–s–y.} If you forget Me, there is nothing of lesser value than you. But if you forget all that is other than me,^{4The translation follows dhikr ghayrī from MS K117, fol. 47a rather than dhikrī from the Basyūnī text.} there is none who sees more clearly^{5The translation follows abṣar from MS K117, fol. 47a rather than aḥaṭṭu from the Basyūnī text.} than you.”

It is said that for the one who forgets the Real, there is no limit to his tribulation (man nasiya al-ḥaqqa fa-lā ghāyata li-miḥnatihi), while for the one who forgets creation, there is no end to the sublimity of his state (wa-man nasiya al-khalqa fa-lā nihāyata li-ʿulūwi ḥālatihi).

It is said: He says to the sinners, “O you who have forgotten^{6The translation follows nasīta from MS K117, fol. 47a rather than unsīta from the Basyūnī text.} My covenant (ʿahdī), who have rejected My love (waddī) and ignored My limit (ḥaddī), now it is time for you to return to My door (bābī) so that you may lay claim to My kindness and approval (ījābī).” He said to those with deeper knowledge, “O you who, in Us, have forgotten your worldly portion (ḥaẓẓaka), and have kept your glance and expression (laḥẓaka wa lafẓaka) from any other—your rightful due (ḥaqquka) is magnified through Us. Helping you is made worthy with Us (wajaba ladaynā naṣruka), and your measure is exalted before Us (wa-jalla ʿindanā qadruka).”

It is said, “O you who have been gladdened (anista)^{7This returns to the possible derivation of “people” (al-nās) from the root a–n–s. In addition to meaning “to perceive something” (as in the beginning of the commentary on this verse), the verb anisa can also mean “to be sociable” or “to become gladdened by someone’s company.”} by the breeze of My nearness, who have found rest in the witnessing of My face, and who have been overcome by the majesty of My measure—you are to Me the most sublime of My servants.”

Fear your Lord: Fear of God (taqwā) is the sum of all the acts of obedience. The first part of it is to abandon [the act of] associating others with God (shirk) and the last part of it is to be wary (ittiqāʾ) of everything other [than Him]. The foremost of those things which are other [than Him] for you is your lower self (nafs). Those who are wary of themselves stand with God without any station (maqām) and without looking to any state (ḥāl). [They stand] for the sake of God, not for any self-interest in this life or the final outcome.^{8The translation follows MS K117, fol. 47a: li-Llāh lā li-ḥaẓẓin fī l-dunyā wa-l-ʿuqbā.}

Who created you of a single soul (nafs), who is Adam عليه السلام. Since we were created from him and he was created by the hand [of God], we are also thus. Because the merit of Adam عليه السلام became manifest through him to all created beings and things, so are we to be described. God most high said, they are the best of creatures [98:7]. The term “soul” (nafs) is [a term] of generality (ʿumūm), which necessarily entails comprehensiveness.^{9In other words, the term signifies a category that is both all-inclusive and comprehensive. The nafs of all human beings come from a single nafs.}

And from it created its mate: The Real سبحانه decreed the cohabiting of humans, one with another, in order to perpetuate offspring, and to return like to like. He connected the form of the one to the other.

And from the pair of them scattered many men and women: By illuminating demonstrative proofs of divine lordship and evidentiary proofs of wisdom, He informed rational beings of the perfection of the divine deliberative power inasmuch as the creation of all humankind is from the progeny of a single person—this in spite of all the differences in their outward appearances, the variety of their forms, and the disparity in their characters. Surely no two [humans] are alike. Each [human] has a particular face in form and character, and in aspiration and state. Glory be to the One who is unlimited in what He decrees and infinite in what He makes known.

And fear God (ittaqū): the repetition of the command to fear God (taqwā) indicates the confirmation of, and emphasis on, His wise determination (ḥukm).

You claim [your rights] from one another and kinship ties: that is, “be wary (ittaqū) of cutting off kinship ties,” for whoever cuts off kin is himself cut off and whoever connects with them is connected.

Surely God has been watchful over you, observing, witnessing. He follows your breaths and sees what you perceive. He attends to your steps and brings forth your states of movement and rest. It is fitting, then, that those who know that [God] is a watcher over them should be shy before Him.

Give the orphans their property and do not exchange the evil for the good, and absorb not their property into your property; surely that is a great crime:

Whoever has been given charge over others and then acts unjustly^{1The translation follows the word “to oppress” (jāra) from MS K117, fol. 47b rather than the word jāʾa from the Basyūnī edition.} toward those under his charge, his adversary is his Lord, for He سبحانه avenges His servants what He will not avenge for His own sake. If the protector of the orphan acts with justice and beneficence, then his right is protected by God, and if he behaves badly and aggressively, God is his adversary.

If you fear that you will not act justly toward the orphans, marry such women as seem good to you, two or three or four, but if you fear you will not be equitable, then only one, or what your right hands own; thus, it is likelier that you will not be unjust.

And give women their dowries as a free gift;

God granted free men the right to marry four women at the same time. He mandated justice between [these wives], so the servant must respect what is obligatory. If he knows that he can uphold this obligation in a proper manner, the choice is a permitted one. But if he knows that he will fall short in meeting this obligation, he should not do it for he is accountable for what is obligatory.

but if they are pleased to offer you any of it of their own accord, consume it with wholesome appetite.

This suggests that the food of the chivalrous (fityān)^{1In the “Chapter on chivalry” (Bāb al-futuwwa), al-Qushayrī defines the chivalrous as those who are always striving to help others (Risāla, 2:472). See also the footnote to Qurʾān 2:123.} and generous (askhiyāʾ)^{2For more on the topic of generosity, see the “Chapter on liberality and generosity” (Bāb al-jūd wa-l-sakhāʾ) in al-Qushayrī’s Risāla, 2:502–511.} is wholesome because they only feed others from good-heartedness. The food of the miserly is rotten because they look only to themselves and feed others out of obligation, not good-heartedness. [The Prophet] ﷺ said, “The food of the generous is a remedy while the food of the miser is a disease.”^{3ʿAbd al-Raḥmān gives al-Zubaydī and al-Suyūṭī l-Ḥalabī as sources for this ḥadīth.}

But do not give to the foolish your property, which God has assigned to you as maintenance; provide for them thereof, and clothe them, and speak to them decent words.

The foolish are those who keep you from the Real and distract you from the Lord. The foolish are those dependents and children who prefer their worldly portions over the rights of God most high.

Which God has assigned to you as maintenance: To keep to pleasing actions in the situation is better for you than exposing yourself to disgrace, petitioning, begging, and contriving. For the liberation of the heart it is better to be generous than withholding, and [better] to rely on patience. But as for forming the intention to beg or making yourself and your dependents a burden on other people, it is more appropriate to hold on to a sufficient amount from what God has assigned to you. Then you can be generous with what is in excess of your needs.

Provide for them thereof, and clothe them, and speak to them decent words: If you have more than enough to help them today, do not withhold that which you know they need, out of fear of future poverty. If your hand is constrained from providing support, do not let your tongue loose in speaking ill.

It is said that when your lower self calls you to spend in a useless way, you are the most foolish of the foolish, so do not yield to it.

Try well the orphans until they reach the age of marrying; then, if you perceive in them maturity (rushd), deliver their property to them; consume it not wastefully and in haste, lest they should grow up. If any man is rich, let him be abstinent; if he is poor, let him consume honorably. And when you deliver to them their property, take witnesses over them. God suffices as a reckoner.

To perceive maturity means [to perceive] decency and integrity. It is generosity and the preservation of honor, keeping company with elders, and striving to look to the good and to perform acts of devotion as decreed by the command.

It is said that the one who is mature (rashīd) is the one who is guided to his Lord. When a need arises in him, he does not rely on his own power or strength, his own planning or choosing.

To the men belongs a share of what parents and kinsmen leave, and to the women belongs a share of what parents and kinsmen leave, whether it be little or much—an obligatory share.

The determining of inheritance does not vary according to virtue or good qualities, nor is it different due to fault, defect or sin. If a man dies leaving two sons, their rights are equivalent even if one of them is pious and God-fearing and the other wicked and disobedient. The God-fearing one does not get more because of his fear of God and the wicked one does not get less because of his wickedness. The deeper meaning in this is that inheritance is a gift from God that comes before [any action or virtue], so it is shared equally by the pious and the wicked. Likewise, the determining of faith is a gift that comes before [any action or virtue] for Muslims. God most high said, “Then We bequeathed the Book to those of Our servants whom We chose [35:32]. Then He said, Yet some of them are those who wrong themselves, and some of them are moderate, and some are those who take the lead in [performing] good works by the leave of God. That is the greatest favor!” [35:32].

And when the division is attended by kinsmen, and orphans, and the poor, grant them out of it; and speak to them honorable words.

When the division of the inheritance is attended by those who are [to be] the possessors of its shares and are the legal heirs, and others [also] attend who have no [legal] portion and who are poor, do not deprive them of that. If the legal heir is a minor, make to [the poor] a goodly promise, saying to them, “When the child grows up, we will tell him to give you something.” This is the meaning of His words, and speak to them honorable words. In this is a subtle allusion to those who have sinned. When they are present at His court in the future and the Real سبحانه pardons those who were obedient and gives them the rewards for their deeds, He will not deprive the poor Muslims^{1That is, the sinning Muslims.} among you of the pardon, if God wills, after their having been among the family of faith (ahl al-īmān). Similarly, you were not present on the day of the division^{2That is, the day on which the fates of human beings were determined.}—you have no prior entitlement. In what you know of [God], He has made you deserving (ahhala)^{3Here al-Qushayrī is playing with the word for community or family (ahl) and the second form verb ahhala from the same root a–h–l, which means to be made worthy or deserving of a right or claim.} by His favor in spite of His knowledge of the lapses that will occur in your states.

And let them fear those who, if they leave behind them weak offspring would be afraid for them; let them fear God and speak pertinent words.

He explained in this verse that what the Muslim should accumulate for his dependents is not wealth, but fear of God (taqwā) and righteousness (ṣalāḥ), for He did not say, “so let them gather their wealth, let them multiply real estate for them, and let them leave behind household goods.” Rather, He said, let them fear God, for He looks after the righteous.

Those who consume the property of orphans unjustly, are only consuming fire in their bellies and they shall be exposed to a blaze.

The Real سبحانه becomes the advocate for the orphan because there is no one other than Him for the orphan. Whoever hands his affair over to [God], and absolves himself of his own strength and power, the Real سبحانه avenges him what He does not avenge for His own sake.

God charges you concerning your children, to the male the equivalent of the portion of two females; and if they be women more than two, then for them two-thirds of what he leaves; but if she be one then to her a half; and to his parents, to each one of the two the sixth of what he leaves, if he has a child; but if he has no child, and his heirs are his parents, then to his mother a third; or, if he has siblings, to his mother a sixth after any bequest that he may bequeath, or any debt.

The word “charge” (waṣiyya) here means “command” (amr).^{1The word waṣiyya can have the less directive meaning of recommending or advising.} He سبحانه established two principles for what is owed to inheritors from the inheritance—the obligatory portions (farḍ) and the inheritance by the group of relatives (taʿṣīb). The inheritance by the group of relatives is stronger than the apportionment because it might include all of the wealth [of the estate], whereas the greater part of the portions cannot exceed two-thirds [of it]. The division [of the estate] begins with those who have claim to the ordained portions—those who have the weaker entitlement. Then [the division proceeds to] the group of relatives (ʿaṣaba) who have the stronger right.^{2Because they will receive at least one-third of the estate and maybe more.} [The Prophet] ﷺ said, “Whatever remains of the portions goes to the nearest male relative.”^{3The group of relatives (ʿaṣaba) is determined by male lineage and leadership. For a summary of how the practices of inheritance changed from pre-Islamic times, see the article “Mīrāth” by A. Layish in the Encyclopaedia of Islam, second edition. Basyūnī quotes the full version of this ḥadīth as found in al-Bukhārī.} Thus is His way (sunna) forever. Likewise, in the words of [God] most high, “Then We bequeathed the Book to those of Our servants whom We chose” [35:32], He gave them the Book as the inheritance. Then He showed preference for the wrongdoer^{4Yet some of them are those who wrong themselves, and some of them are moderate, and some are those who take the lead in [performing] good works by the leave of God. That is the greatest favor! [Qurʾān 35:32].} over those who take the lead [by beginning with them]. [The wrongdoer] has a weaker claim to put forth for generosity because he is broken-hearted and unable to withstand the prolonged deferral.^{5In other words, just as those with a weaker claim to the inheritance receive their portions first, so will those with a weaker claim to God’s generosity go first in the final judgment, but will receive less than those who took the lead in good works.}

To the male the equivalent of the portion of two females: If the matter were to be [determined] by analogy (qiyās) [with the previous examples where the weak are given preference], it would be more appropriate to favor the female because of her weakness and her inability to move about freely. But His determination سبحانه does not require justification (ghayr al-muʿallal).

Your parents and children—you know not which of them is nearer in benefit to you, a prescription from God; surely God is ever Knowing, Wise.

Children benefit you with their service (khidma) and parents with their compassion (raḥma)—parents in the state of your weakness at the beginning of your life and children in your weakness at the end of your life.

And for you a half of what your wives leave, if they have no children; but if they have children, then for you a fourth of what they leave, after any bequest they may bequeath, or any debt: a fourth of what you leave, if you have no children; but if you have children, then for them an eighth of what you leave, after any bequest you may bequeath, or any debt. If it be a man leaving an inheritance and not having a direct heir, or it be a woman, but it be that such has a brother or a sister, then to each of the two a sixth; but if they be more than that, then they share a third after any bequest to be bequeathed or any debt without prejudice; a charge from God. God is Knowing, Forbearing.

The subtle indication behind establishing inheritance for relatives by blood and marriage relates to the fact that the relative bears his grief when the individual dies. God compensates the heir for what he endures and soothes the ache in his heart with the inherited wealth. It is His way سبحانه to compensate for the suffering of the injured, a generosity from Him—not an obligation on Him, as some people imagine. All who were closest by blood or strongest by marital tie to the deceased are the most entitled to his inheritance. With regard to this meaning, they have recited:

No one remains possessed

with cheerful largesse

after the novelty is gone—

except a youth still besotted.^{1The translation follows the version of this verse found in MS K117, fol. 48a. Muṣṭafā gives the same version as well as a variant attributed to al-Buḥturī (Muṣṭafā, no. 14, p. 106).}

Those are God’s bounds. Whoever obeys God and His Messenger, He will admit him to gardens underneath which rivers flow, abiding therein; that is the great triumph.

His bounds (ḥudūd) are His commands and prohibitions, and that by which His servants (ʿibād) show their devotion (taʿabbada bihi). The root of servanthood (ʿubūdiyya) is preserving the bounds (ḥudūd) and maintaining the promises (ʿuhūd). Whoever preserves His limit, nothing bad or harmful will reach him. The root of every affliction is going beyond the bounds.

But whoever disobeys God, and His Messenger; and transgresses His bounds, him He will admit to a fire, abiding therein, and for him there shall be a humbling chastisement.

There are indeed two punishments, one immediate and one postponed, and ignominy unites the two of them. If created beings were to attempt to debase those who are disobedient with the like of the debasement that has already come to them through their disobedience, they would not be able to do it. Because of this, their speaker said, “Whoever spends the night committing a sin wakes up with his degradation (wa-ʿalayhi madhallatuhu). But one says of one who wakes up and passes the day performing pious acts that he has his dignity (wa-ʿalayhi mahābatuhu).”

As for those of your women who commit lewdness, call four of you to witness against them; and if they witness, then detain them in their houses until death take them or God appoints for them a way.

So as to lower the veil of generosity over the sins of servants, [God] made allowances through an excessive number of witnesses [required] to establish proof of lewdness, which is fornication. To follow the witnessing procedure in the law makes establishing proof of the circumstances nearly impossible. When Māʿiz [ibn Mālik] told [the Prophet] ﷺ, “O Messenger of God, may the blessings of God be upon you, I have committed fornication,” he said, “Maybe you [only] kissed?”^{1Basyūnī gives a fuller version of this ḥadīth from al-Bukhārī, related from Ibn ʿAbbās: When Māʿiz b. Malik came to the Prophet ﷺ, [the Prophet] said to him, “Perhaps you [only] kissed or winked or looked?”} On another occasion [the Prophet] said, “smell his breath.”^{2Basyūnī adds a footnote explaining that this means that the Prophet wanted to determine if the man was drunk. Neither he nor ʿAbd al-Raḥmān give a source for this excerpt from a ḥadīth.} In this, there is the strongest proof of what I have mentioned of the lowering of the veil over ugly acts.

And when two of you commit it, punish them both; but if they repent and make amends, then leave them be. God ever turns [relenting] and is Merciful.

The command to various modes of punishment for those who do this act is the strongest way to kindly^{1The translation follows “kindly” (bi-l-rifq) from MS K117, fol. 48b rather than bi-l-rafʿ as found in the Basyūnī edition.} communicate [the advice] to prevent and stay away from it, so that the servant might be on his guard and not become deserving of the greater punishment.

The repentance that God accepts is only of those who do evil in ignorance; then repent shortly thereafter; God will relent to those. And God is ever Knowing, Wise.

There is no asking for forgiveness while one persists [in doing evil], for surely repentance without desisting is the sign of a liar.

Evil in ignorance means doing what the ignorant do.

The sin of each person is in accordance with his state. The sins of the elite are their thoughts that they are entitled to a certain place (maḥall) or special gift (karāma) because of their acts of obedience. This is a feeble stance to take since there is no way to Him except through Him.

Then repent shortly thereafter: According to what the scholars say, this means before death. In terms of moral behavior (lisān al-muʿāmala), it means before your lower self becomes habituated to that [sin] so that it becomes a habit. Their speaker said:

I said to the lower self,

“If you want to return,

return before

the way is blocked.”^{1Muṣṭafā states that this verse appears without attribution in Muḥammad Bahāʾ al-Dīn al-ʿĀmilī’s Kitāb al-Kashkūl (Muṣṭafā, no. 1, p. 85).}

Repentance is not for those who do evil deeds until, when death approaches one of them, he says, “Indeed now I repent”; neither for those who die disbelieving. Those—We have prepared for them a painful chastisement.

This means that when the covering has been removed and the different kinds of knowledge are self-evident (ḍarūriyya), the door to repentance is closed. A condition of the prescriptive command (taklīf) is that faith be placed in what is unseen. Moreover, once one has confessed to being disloyal on this path, there is no smelling the truth of sincerity after that. When God most high asked David عليه السلام as his crying was subsiding, “Why are you crying David? I have already forgiven you. I have placated your opponent and have accepted your repentance.” He said, “My God, give me back the moment which was mine.” [God] said, “O David, what an idea! That [moment] has passed.” About its meaning, they have recited:

Let the eyes

after you weep

for there is no return

to the days of joy.^{1Muṣṭafā gives a slightly different version of this verse from al-Qushayrī’s Sharḥ asmāʾ Allāh al-ḥusnā (Muṣṭafā, no. 6, p. 77).}

O you who believe, it is not lawful for you to inherit women against their will; neither debar them, so that you may go off with part of what you have given them, except when they commit flagrant lewdness. Consort with them in kindness; for if you hate them, it may happen that you hate a thing wherein God has set much good.

To deceive those who are vulnerable (al-talbīs ʿalā l-mustaḍʿafīn) and to cheat innocent and peaceable Muslims (wa-l-tadlīs ʿalā ahli al-salāmati wa-l-widāʿati min al-muslimīn) is not praiseworthy before God, who will take revenge on those who engage in this. He will not bless them in what they have taken for themselves through deception and trickery from other people’s wealth. Whoever deems the other party insignificant before God—the very least punishment God will enact on him will be to hold him back from reaching what he hopes for and loves.

Consort with them in kindness: that is, according to the teachings of the religion, behaving in the best manner (taʾaddub) with the noble traits (akhlāq) of those who submit, and keeping good company in spite of any dislikes of the lower self. It [means] that you tolerate any offense on their part, that you do not burden them with serving you, and that you shut your eyes to the occasions of their embarrassment.

For if you hate them, it may happen that you hate a thing. . . : That which is most difficult for the lower self [in the beginning] brings the most joy and is the most pleasant in the end.

Know that the Real سبحانه has not shown anyone what is unseen. Humankind [does not understand] that most of what they feel an aversion to has more good than not in it. God سبحانه has decreed that opposition to the lower self will bring its master to a higher station, while the reverse will be the case for those who align themselves with [their lower selves]. Opposition to the heart [that is, the higher self]^{1The Basyūnī edition uses the plural “hearts” (qulūb), but the translation follows the singular found in MS K117, fol. 48b since it agrees with the singular “lower self” (nafs) in the previous sentence.} leads to the blindness of the faculty of insight, while the reverse will be the case for those who align themselves with [the heart].

And if you desire to exchange a wife in place of another, and you have given to one a hundredweight, take of it nothing. Would you take it by way of calumny and manifest sin?

He taught them how to best keep to the promise and noble behavior in the conjugal relationship, saying do not combine the act of separation with the demand for the return of your wealth, for surely that is ignoble. If you have given a woman a great deal of wealth and then treat her harshly by separating from her, what you have given her is insignificant next to what you have made her experience.

How shall you take it, when each of you has been privily with the other, and they have taken from you a solemn covenant.

It means that the prior companionship has a firm inviolability, so, out of respect to its due, stop and keep to what the covenant requires.

And do not marry women whom your fathers married, unless it be a thing of the past; surely that is obscene and abominable, an evil way.

This verse alludes to the protection of honor and staying within the limits of respect. If it is natural for a man to hate that another should bed his wife, then sons should be forbidden from disregarding the rights of their fathers in seeking to bed their [fathers’] wives.

Forbidden to you are your mothers, and daughters, your sisters, your paternal aunts, and maternal aunts, your brother’s daughters, your sister’s daughters, your foster mothers who have given you milk, your foster sisters, your mothers-in-law, your step-daughters, who are in your care being born of your wives you have been in to—but if you have not yet been in to them you are not at fault—and the spouses of your sons who are of your loins, and that you should take to you two sisters together unless it be a thing of the past. God is ever Forgiving, Merciful.

The attempt to find the meanings behind the prohibitions is an impossible matter because the law does not need to be justified (ghayr al-muʿallal). Rather, the Real سبحانه prohibits what He will for whom He will, and likewise gives permission. There is no underlying cause (ʿilla) for the laws at all: if the prohibited women were to be the permissible ones or the permissible women were to be the prohibited ones, then that would be allowed.

And wedded women, save what your right hands own, this is what God has prescribed for you. Lawful for you beyond all that is that you seek using your wealth, in wedlock and not illicitly. Such wives as you enjoy thereby, give them their wages as an obligation; you are not at fault in agreeing together, after the obligation. God is ever Knowing, Wise.

When you stay mindful of the limits (ḥudūd), respect agreements (ʿuhūd) and obtain mutual consent with women^{1The MS K117, fol. 49a has “people” (nās) here rather than “women” (nisāʾ).} according to the law, there will be no enmity in it for people and no punishment to follow from it from the Real سبحانه, for that is lawful and without further restriction.

And whoever has not the means wherewith to be able to marry believing women in wedlock, let him take believing maids whom your right hands own. God knows very well your faith; the one of you is as the other. So marry them, with the permission of their folk, and give them their wages, honorably, as women in wedlock, not illicitly, or taking lovers. But when they are given in wedlock, if they commit lewdness, they shall be liable to half the chastisement of married women. That is for those of you who fear the distress of sin, yet it is better for you to be patient. God is Forgiving, Merciful.

Concessions have been granted for the weak. As for the strong, He bids them to serious endeavor, and the adoption of what is most comprehensive and restrictive (in the law), since there is no work for them except to uphold the right of the Real (ḥaqq al-ḥaqq). When an external matter distracts them from their attention to the heart so that they adopt what is easier and less, this takes them farther away from their attention to the innermost self, for it is an abandonment of the most important and sublime matters. Whoever descends in degree from adopting that which is strongest and most comprehensive—[this decline] to what is permissible for him [is actually] a decline into the state of indulgence.^{1Basyūnī adds a footnote referring to a passage from al-Qushayrī, in the “Section on advice for aspirants” (Bāb al-waṣiyya li-l-murīdīn) which stresses the importance for aspirants of maintaining the highest standards of behavior (Risāla, 2:735).}

Then He said at the end of the verse, yet it is better for you to be patient. This means [patient] in enduring what is difficult in [your situation]. This is a soothing way [of speaking] to the servant since He did not say, “Be patient,” but rather yet it is better for you to be patient.

God desires to make clear to you and to guide you in the ways of those before you, and to turn [in forgiveness] toward you; God is Knowing, Wise.

When He told the Prophet ﷺ and his community the stories of those from past communities and what they did and how they were dealt with, they looked to what would be done with them since there were among them those who also did the impermissible. So they said, “If only we knew in what way [God] will deal with us. Will it be abasement, metamorphosis,^{1For more on the concept of metamorphosis, see al-Qushayrī’s commentary on 2:65: And verily you know that there were those among you who transgressed the Sabbath, and We said to them, “Be apes despised!”} punishment or what?” So God most high said, and to guide you in the ways of those before you, We will inform you of that which we did with them, and to turn [in forgiveness] toward you. As for you, I turn [in forgiveness] to you and as for those who came before you, I have already destroyed them utterly.^{2As described in Qurʾān 7:137, 25:36, 26:172, 27:51, 37:136, 46:25, and 47:10.}

It is said that God desires to make clear to you by unveiling His secrets to you so that what was hidden from others will be made manifest to you.

It is said that God desires to make clear to you His singularity in bringing things into existence and originating new things—no one else has any part in this.

And to guide you in the ways of those before you: the path of the prophets and the friends. This [guidance] is entrusting [everything to God], being content, and surrendering completely to the [divine] decree and judgment.

It is said: And to turn [in forgiveness] toward you, that is, He accepts your repentance after having created it, and then repays you according to what He has created for you in your repentance.

And God desires to turn [forgivingly] toward you, but those who follow their passions, desire that you deviate with a terrible deviation.

God desires to lighten things for you; for man was created weak.

He separates here the story of the former from the story of the latter.

Whenever God desires to turn toward someone, He will not let an enemy gloat over him and He will not give him anything bad in the two abodes.

But those who follow their passions (shahawāt) desire. . . : Their desire (irāda) becomes weak, enfeebled, and held back before the desire (irāda) of the Real سبحانه.

God desires to lighten things for you. This means [the lightening of] the weight of litanies^{1The translation follows MS K117, fol. 49a with the word “litanies” (awrād) rather than the word “burdens” (awzār) found in the Basyūnī edition.} through intermittent incomings (wāridāt)^{2The translation follows the word “incomings” (wāridāt) from MS K117, fol. 49a rather than the word “litanies” (awrād) in the Basyūnī edition. In the section on “The incoming” (al-Wārid) al-Qushayrī describes “incomings” (wāridāt) as positive verbal or nonverbal messages that come to the heart (Risāla, 1:45).} to your hearts. It is said that God desires to lighten what you endure in struggles (mujāhadāt) with the lights of witnessings (mushāhadāt) that enter deeply into your hearts.

It is said that God desires to lighten the burdens of service for you with the sweetness of acts of obedience.

It is said that He lightens the difficulties of the trust (amāna) for you by carrying its burden for you.^{3The reference here is to Qurʾān 33:72: Indeed We offered the Trust (amāna) to the heavens and the earth and the mountains, but they refused to bear it and were apprehensive of it; but man undertook it. Truly he is a wrongdoer, ignorant.}

It is said that He lightens the hardships of seeking with the refreshment of arriving.

For man was created weak: He describes by this their need and affliction (ḍurr) but does not accept^{4The blank in the Basyūnī edition has been filled in with lam yabsuṭ from MS K117, fol. 49a.} by this their excuse (ʿudhr).

O you who believe, consume not your goods between you wrongly, except it be trading through mutual agreement. And kill not yourselves. Surely God is ever Merciful to you.

And whoever does that through aggression and injustice, him We shall certainly expose to a fire; and that for God is an easy matter.

Every thing spent for something other than God is capital spent for nothing.

It is said that [this refers] to withholding in a heedless way and expending from a place other than that of bearing witness to the true reality (ḥaqīqa). All of that comes to nothing.

And kill not yourselves, that is, by committing sins. It is said that it is an indirect reference to those things that would incur His wrath سبحانه.^{1In other words, “Do not destroy yourselves through behavior that will bring God’s wrath upon you.”}

It is said [kill not yourselves] by looking to and paying mind to [your lower selves].

It is said [kill not yourselves] by being pleased with [your lower selves] or giving preference to them over the good pleasure of the Real.

And whoever does that through aggression and injustice, We will not spare him from a fierce punishment. We will entrust [the fire] with its rightful inhabitant (nakilahā ilā ṣāḥibihā) and give it free rein (wa-nalqā ḥablahā ʿalā ghāribihā).

If you avoid the grave sins that are forbidden you, We will absolve you of your evil deeds and admit you by an honorable gate.

The grave sins here, according to scholars, are those of associating partners with God (shirk). According to the explanation by allusion (bayān al-ishāra), they [also] include acts of hidden idolatry. Included within this is paying heed to creatures, seeking the pleasure of their acceptance, courting their affection, and shutting one’s eyes to the right and reality (ḥaqq) of God because of them.

It is said that once one commits to the covenant, one is safe from being charged with disbelief because of transgressions.^{1In other words, as long as one holds to the covenant of declaring God’s oneness, lesser transgressions do not make one a disbeliever.}

It is said that the worst of the grave sins is for you to affirm your lower self (nafs). When you have experienced its negation you will be delivered from the captivity of tribulations. We will admit you in your affairs and states^{2“And states” (wa-aḥwālikum) has been added on the basis of MS K117, fol. 49b.} by an honorable gate, [that is,] a beautiful admission. You will no longer see your comings and goings as being from yourselves but rather you will see the One who has free disposal (muṣarrif) over your affairs.

Do not covet that in which God has preferred some of you above others. To men a share from what they have earned and to women a share from what they have earned. And ask God of His bounty; God is ever Knower of all things.

In terms of one’s moral behavior (lisān al-muʿālama), the command is to toil, not covet. In terms of declaring God’s unity (lisān al-tawḥīd), the command is to the [divine] decree and judgment, not [human] desire and wants. It is said, “Travel the road of those who precede you in upholding the right of God but do not demand to obtain what they have been selected for from the favor of God. Concern yourselves with the right of your Protector (mawlākum), not with following your personal whims (hawākum) and preferring what you desire (munākum).”

It is said, “do not covet the station of [spiritual] masters without traveling their paths, cleaving to their course, and doing what they do, for this way of thinking [that is, coveting] is an outrageous deviation from what is right.”

It is said, “Be a seeker of [God’s] rights, not a seeker of your portion or your rights.^{1The translation in this sentence and the next follows the wording in MS K117, fol. 49b.} For if you seek the portion you wish for yourself in this world or the next, you have unconsciously added partners to your profession of God’s unity.”

It is said, “do not covet stations of men, for each has a station appropriate before God.” There are only so many [men with stations] and until someone has died, his place will not be inherited by another. God most high said, “He has made you successors” [6:165, 35:39] and the successor is the one who succeeds the one who came before him. If you covet the station of one of the friends [of God], it is as if you are seeking to hasten his passing in all or in part of what you covet, and this is not a harmless attitude.

It is said that your extinction beneath the streams of His decree according to what has already been established by His choice is more fortunate for you than [your] seeking to obtain your desires since your ruin may lie in the object of your desire.

It is said that if one’s outward nature has not been refined through the different kinds of moral behavior (muʿāmalāt), one’s inward nature has [likewise] not been refined by the different aspects of the mutual waystations (munāzalāt).^{2It may be that al-Qushayrī intends to make a distinction between the more common Sufi term “waystations” (manāzil) and the term “mutual waystations” (munāzalāt) used here, but it is just as likely that he wants to use a word that rhymes with muʿālamāt and muwāṣalāt. For a discussion of the distinction Ibn al-ʿArabī makes between these two terms, see William Chittick, The Sufi Path of Knowledge (Albany: State University of New York Press, 1989), 278–279 and Chittick, The Self-Disclosure of God, 112–120.} How, then, could one hope to obtain intimate communications (muwāṣalāt)—that would be preposterous!

And ask God of His bounty: The distinction between coveting and asking for His bounty has several aspects: Coveting something is accompanied by heedlessness of your Lord, so you covet in your heart the existence of that thing without anticipating it [as coming] from God. But when you ask God, it is impossible for you not to remember Him. Another [sense of the verse] is [the notion that] the questioner does not consider himself entitled to anything. Rather, what causes him to implore and beseech is purely spiritual desire (ṣidq al-irāda)—the one who covets is not included in this group. Another [sense of the verse] is [the idea] that God prohibits coveting the favor He has granted to someone other than you, for this would mean that He would take what He has given your companion and give it to you. But He does allow you to ask of His bounty in giving you the like of what He has given your companion.

It is said, “do not covet the gift but ask God to give you from His bounty contentment with not receiving the gift. That is more perfect than the gift, for surely emancipation from the bondage of things is better than owning them.”

To each We have appointed heirs of that which parents and kinsmen leave and to those to whom your right hands were pledged. So give them their share. God is ever Witness over everything.

In the beginning of Islam, He made relationships by mutual commitment the equal of relationships of kin in determining inheritance. While this ruling was later abrogated,^{1After the Muslims emigrated to Medina, the ties with their kin in Mecca were replaced by their ties with the Helpers of Medina (see Qurʾān 8:72–75). At first it was determined that they should inherit from one another but this ruling was later abrogated by the Qurʾānic verses on inheritance in this sūra.} the rule to respect [one another] remained. If this is the manner of relationships by mutual commitment (muʿāqada) between men, what do you think of the mutual covenant (muʿāhada) with God? God most high said, “men who are true to the covenant they made with God” [33:23]. They have recited:

Verily those who have died

to the religion of whims

find the decree of death

a sweet watering place.^{2Muṣṭafā cites a slightly different version of this verse attributed to ʿAmr b. Qinān(?) (Muṣṭafā, no. 2, p. 92).}

Men are in charge of women because of that with which God has preferred the one over the other, and because of what they expend of their property. Therefore righteous women are obedient, guarding in the unseen because of what God has guarded. And those you fear may be rebellious, admonish them, and share not beds with them, and strike them. If they then obey you, do not seek a way against them. God is ever High, Great.

He distinguished men by their strength and then increased their burden, for the burden is in accordance with [one’s] strength. The lesson is to be taken through hearts and aspirations, not through the lower selves and bodies.^{1Al-Qushayrī seems to suggest that this Qurʾānic verse is directed toward the finer sensibilities of being human rather than the outward aspects of patriarchal control.}

And those you fear may be rebellious, admonish them, and share not beds with them, and strike them: that is, increase your correction^{2Tahdhīb is the verbal noun of hadhdhaba, which means to purify, correct, refine or instruct [in good manners and behavior].} of them gradually and with kindness, for if the matter can be reconciled with admonition there is no need to use the rod to strike. The verse contains the good manners (ādāb) of spousal companionship.

Then He said, “If they then obey you, do not seek a way against them.” [This] means if she stops acting in a way that is injurious to the relationship and returns to obedience, do not seek revenge on her for what has happened in the past. Do not withhold your acceptance of her excuse and do not be unyielding toward her.

It is said, do not seek a way against them in going beyond the measure of what you deem necessary out of spite.

And if you fear a breach between the two, send forth an arbiter from his folk, and an arbiter from her folk, if they desire to set things right, God will grant them success. Surely God is ever Knower, Aware.

It is said that you have the right to her obedience in terms of the body but as for love and inclination toward you in the heart, that is up to God. So do not burden her with what God has not provided for you from her. Hearts are in the power of God and He causes love within them toward whom He will and makes them hate whom He will.

It is said that if they then obey you, do not seek a way against them, that is, do not forget her loyalty in the past because of a single incident of antipathy in the present, for perhaps the situation will become amicable again.

And worship God, and associate nothing with Him. Be kind to parents, and near kindred, and to orphans, and to the needy, and to the neighbor who is near, and to the neighbor who is a stranger, and to the friend at your side, and to the wayfarer, and to what your right hands own. Surely God loves not the conceited, and the boastful.

Those who are niggardly, and bid other people to be niggardly, and conceal what God has bestowed upon them of His bounty. And We have prepared for those that disbelieve a humbling chastisement.

And worship God: Servanthood is attaching yourself closely to the command (al-ʿubūdiyyatu muʿānaqatu al-amr) and separating yourself from the rebuke (wa-mufāraqatu al-zajr).

And associate nothing with Him: The outward form of associating another with God (shirk) is to believe in objects of worship other than Him (iʿtiqādu maʿbūdin siwāhi), while its hidden form is looking to any existing thing other than Him (mulāḥaẓatu mawjūdin siwāhi). Declaring His unity is to recognize that all contingent things are brought into being by God and subsist through Him. He is the One who causes things to happen, brings things forth, and causes them to remain. There is not an atom, a splinter, a particle or the slightest trace that belongs to anyone [other than Him that has the capacity to] bring things into existence or orginate new things.

The subtle forms of showing off, the hidden acts of guile, the secret places of pride, acting to be seen by created beings, seeking the pleasure of their praise and wilting at their rejection and censure—all that is hidden idolatry (shirk khafī).

Be kind to parents: Acting kindly (iḥsān) follows degrees of association,^{1The translation follows MS K117, fol. 50a: al-iḥsān ʿalā wajhi al-tadrīj ilā ṣuḥba.} for you have been commanded to observe [your parents’] rights first because they are your kin, and you were raised by them, and reached your full maturity and knowledge through them. When your association and companionship have become sound and good with your near kindred, the poor, the needy, the orphans and those of their class, you will be raised up from that to become worthy of His companionship سبحانه.

And to the neighbor who is near, and to the neighbor who is a stranger, and to the friend at your side: Among your neighbors are your two angels,^{2There is a blank in the Basyūnī edition which has been completed with “your two angels” (malakāka) from MS 117, fol. 50a. The word tūlī has been replaced with tumlī from the latter.} so do not annoy them with your disobedience (bi-ʿiṣyānika) and observe their right in what you give them to record in your acts of kindness (min iḥsānika).^{3Qurʾān 50:17–18 are understood by many commentators as referring to two angels that record the good and bad deeds of each human being: When the two receivers receive, seated on the right and on the left, he does not utter a word but that there is beside him a watcher, [who is] ready.}

If the neighbor next to your home is entitled to your kindness and the observation of his right, then the neighbor next to your self (nafs), which is your heart (qalb), deserves even more that you do not neglect or disregard it, and that you do not enable vile thoughts to come to it. And if this applies to the neighbor of your self, then the neighbor of your heart, which is your spirit (rūḥ), is even more deserving that you protect its right and do not enable that which is in discord with it from the familiar comforts and things close [to the lower self]. The neighbor of your spirit, which is your innermost self (sirr), is even more deserving that you watch over its right and do not enable its absence from the homesteads of witnessing (awṭān al-shuhūd) at all times. The allusion in His words, “And He is with you wherever you are” [57:4] is unambiguous to the hearts of those who possess realization.

Those who are niggardly. . . In scholarly terms, niggardliness is holding back from what is obligatory. According to the explanation by allusion (bayān al-ishāra), [niggardliness] is not showing a preference for others (īthār)^{4In the “Chapter on liberality and generosity” (Bāb al-jūd wa-l-sakhāʾ) al-Qushayrī speaks of preferring others (ithār) as the highest form of generosity (Risāla, 2:502). Qurʾān 59:9 describes the Helpers in Medina who possessed this trait: And those who had settled in the hometown, and [had abided] in faith before them, love those who have emigrated to them, and do not find in their breasts any need of that which those [others] have been given, but prefer [others] to themselves (yuʾthirūna ʿalā anfusihim), though they be in poverty. And whoever is saved from the avarice of his own soul, those—they are the successful.} in times of need.

To bid others to niggardliness is to shield them from the sacred demands (muṭālabāt al-ḥaqāʾiq) by showing sympathy for them with regard to the law. For example, a spiritual traveler^{5The translation follows “for a traveler” (li-sālik) from MS 117, fol. 50a rather than bi-lisānik from the Basyūnī edition.} might have stripped himself of all attachments and cut himself off from all that is not necessary, but then someone advises him, saying, “Maybe you are not strong enough for this and, with your circumstances, it would be permissible and more appropriate for you to become a beggar. Maybe you should go out and ask from others. That would not be a burden on other Muslims.” And [this person] relates reports, traditions, and the like on this topic. If it were not for the niggardliness residing in his heart, he would assist [the traveler] in the aspiration that has come to his heart instead of holding him back with his counsel. Whoever is like this quickly becomes despicable inasmuch as he has extinguished the sparks of the spiritual desire of this weak soul through what he thinks is good advice and sympathy with respect to the law.

And conceal what God has bestowed upon them of His bounty, that is, if God has freed them from seeking bounty by what He has granted and given them, they conceal that, coveting more without warrant.

It is said they conceal what God has bestowed upon them of His bounty when an aspirant comes before them and asks for something that would save him, and they are stingy with him in giving him guidance (irshād).

It is said that the niggardliness of the rich is holding back wealth (niʿma) and the niggardliness of the poor is holding back aspiration (himma).

And those who expend of their substance to show off to people, and believe not in God and the Last Day. Whoever has Satan for a comrade, then an evil comrade has he.

These are also included in His words, “surely God loves not the conceited, and the boastful (fakhūr)” [4:36]. Their immediate punishment is that they are not in the group of those whom He loves. That is tribulation enough.

The conceited are those who look to themselves while those who show off look to others like them. Both of them are branded by hidden idolatry (shirk khafī) and God does not love those who associate others with Him. Among camels, the fakhūr is a she-camel in the flock whose teats are blocked so that a large amount of milk collects in the udder. The buyer thinks that that is normal for her but it is not so.^{1In other words, the she-camel looks as if she will give a lot of milk, but actually is able to give very little.} Likewise, anyone who looks only to himself and his standing in the present moment is making false claims—he is fakhūr and God does not love him. This is also the case for the one who expends his substance to show off to people.

And what burden is on them if they were to believe in God and the Last Day, and expend of what God has provided them? God is ever Aware of them.

There is no difficulty for them in putting their faith and trust in God. Indeed, if they were to have faith, they would attain glorious honor in this world and the hereafter. Nothing prompts them to turn away from [God] but their lack of commitment and respect.

Surely God shall not wrong so much as the weight of an atom; and if it be a good deed, He will double it and give from Himself a great wage.

He does not deprive them of anything in their reward, but rather is first with his bounty for them, without their having deserved [it], and He doubles the wages for their works. It is impossible to describe what [God] has decreed as wrongdoing because the creation is His creation and the kingdom is His kingdom. The wrongdoer is one who transgresses a limit which has been ordained for him—it is impossible to describe the glory of [God’s] sublime measure in this way.

So how shall it be when We bring forward from every community a witness; and We bring you as witness against these?

Upon that day, the disbelievers, those who have disobeyed the Messenger, will wish that the earth might be leveled with them. And they will not hide from God any talk.

Since the Messenger ﷺ will be the witness against his community as well as their intercessor, he will only bear witness to that which can be the object of [his] intercession.

Upon that day, the disbelievers. . . They will become remorseful but it will not benefit them. They will bite their fingertips but their anguish will not subside. They will be wrapped in the veil of ignominy and transferred to the homesteads of tribulation and adversity.

O you who believe, draw not near to prayer, whilst you are inebriated, until you know what you are saying, nor whilst you are defiled, unless you are traversing a way, until you have washed yourselves. But if you are sick, or on a journey, or if any of you comes from the privy, or you have touched women; and you can find no water, wholesome soil, and wipe your faces and your hands. God is ever Pardoning, Forgiving.

The prohibition against drinks which cause intoxication is not [a prohibition] against prayer. Rather, it is to say that you should not come to prayer when you are inebriated, so you should avoid drinking that which will intoxicate you. Moreover, when you come to prayer in that condition, the prayer will not be accepted from you.

Intoxication is the loss of mental functioning and awareness, and with [this loss] intimate conversation with the Real is not appropriate. The one who is praying speaks intimately with his Lord, so by way of allusion anything which causes the heart to be unmindful of God is included in this and thereby becomes part of this category. Intoxication is of several types: there is intoxication from wine and intoxication from heedlessness because of a preoccupying love for the present world. The most difficult intoxication is your intoxication with your lower self, and it is that which throws you into a state of separation from Him. If someone is intoxicated from wine, the end of his affair is burning (ḥurqa) if he is not forgiven. If someone is intoxicated with himself, his state is separation (furqa) in the present moment from reality. As for the [praiseworthy form of] intoxication which the folk^{1That is, the Sufis.} allude to, its possessor has a time in which he is protected from it so that he may pray with ease. Then when he finishes the prayer, [the intoxication] overwhelms him and seizes him [again]. [The intoxication of] those who are not protected in the precepts of the law is [an intoxication] mixed with worldly concern.^{2Basyūnī writes in a footnote that he added the words “mixed with worldly concerns” (fa-mashūbu bi-ḥaẓẓ) to clarify the meaning here, based on a similar passage in the “Section on wakefulness and drunkenness” (al-Ṣaḥw wa-l-sukr) from al-Qushayrī’s Risāla, where he states that “Wakefulness corresponds to drunkenness, so that one who is truly drunk is [also] truly awake. [On the other hand], if one’s drunkenness is mixed with worldly concerns, one’s wakefulness will [also] be accompanied by worldly concerns. One whose state is true is protected in his drunkenness” (Risāla, 1:218).}

Nor whilst you are defiled, unless you are traversing a way: He gives permission to those who are compelled to take liberties when crossing through the place of prayer in the state of ritual impurity, but if one deviates more than is necessary, then one deserves reproof for there is no excuse. This is similar to exceptions granted regarding the time in which obligations are to be performed—the [usual] requirement is lifted for those who are in need of that.

By His grace, He سبحانه made the ablution with clean sand or earth a substitute for water when there is a lack of it. Similarly, the descent to the plains of separation after reaching the summit of gathering—to the extent that this occurs from weakness—is a substitute for the people of realities (ahl al-ḥaqāʾiq). Clean earth, as a substitute for water, is generally easier to find and use. But whoever has drawn closer will find the demands made of him more difficult.

In the outward sense [of the verse], we are commanded to make use of earth and in the inward sense [we are commanded] to experience the humility of the [earthly] body and the inevitability of its withering. He reduced the dry ablution to a minimum, sparing the head and feet from the earth,^{3In the dry ablution, sand or earth is rubbed over the face and hands only.} for surely the glory in the believer—and His Protector in the majesty that is His due—is better than the ignominy of his bankrupt state. The bankruptcy of man’s works requires his being humble (tadhallul) while his knowledge of the majesty of his Chief leads to his being glorified and adorned (tajammul).

Have you not seen those who were given a share of the Book, purchasing error and desiring that you should err from the way?

God has better knowledge of your enemies. God suffices as a Protector, God suffices as a Helper.

Some from among the Jews distort the words from their contexts and they say, “We have heard, and we disobey, and hear as one who does not hear” and, “Mind us,” twisting with their tongues and slandering religion. If they had said, “We have heard and obey,” and “Hear,” and “Consider us,” it would have been better for them and more upright, but God has cursed them for their unbelief, so they believe not except a few.

They practiced a deception but did not realize the way in which He deceived them in that they were given the book and then were deprived of the blessing of understanding so that they distorted [the words] and persisted [in their unbelief].

Some from among the Jews distort the words. . . They acted shamelessly toward the Messenger ﷺ and refused to show him respect so they were punished with doubt concerning his affair. Those who acted shamelessly devised a barrier between themselves and the blessing of [the Prophet’s] companionship and the bounties of serving him. If they had hastened [instead] to reject the envy they felt and had accepted his state with veneration and honored [him], they would have found blessing in following him and happiness in both abodes. But how could they be otherwise, when what had already been determined distanced them? They were kept back by fate (qisma) from the carpet of service (khidma). There is no maneuvering that can help those held back by the [divine] decrees.

O you who have been given the scripture, believe in what We have revealed, confirming what is with you before We obliterate faces, and turn them inside out or curse them as We cursed those of the Sabbath, and God’s command is done.

In We obliterate faces, and turn them inside out the allusion is to^{1The first part of this sentence is added on the basis of MS K117, fol. 51a.} the turning away of hearts from spiritual desire (irāda) to the states of the people of habit (ahl al-ʿāda), so that despite the abundance of His calls to reject the present world, they no longer pay any attention to them.

God forgives not that anything should be associated with Him. But He forgives other than that to whomever He wills. Whoever associates anything with God, then he has indeed invented a tremendous sin.

Ordinary people have been asked to abandon the outward association of anything [with God] (shirk jalī), while the elect have been asked to abandon hidden association (shirk khafī). Those who seek access to Him with their actions, thinking that it is from them, or imagining that His decrees سبحانه are caused by what they do and do not do, or pay heed to a created thing or look to themselves, then their homeland is shirk according to the people of realities (ahl al-ḥaqāʾiq).

God forgives not that anything should be associated with Him. Also included among [those who associate partners with God] is anyone who imagines that his opposition has occurred in some way other than [God’s] preordination (taqdīr).

Have you not seen those who praise themselves for purity? Nay, God purifies whom He will, and they shall not be wronged, a single date-thread.

Consider how they invent falsehood against God, and that suffices for a clear sin.

Whoever relies on what people say about his purity, or seeks the satisfaction of the elite over that of ordinary people, is someone who praises himself for purity. Looking to the self is the greatest veil. Whoever imagines that he is purifying himself with litanies or efforts he undertakes, by what he does or does not do, is veiled by his own ignorance.

Consider how they invent. . . alludes to those who let loose their tongues and claim what they have not actualized. The one who invents in this way does not say anything, but that ears reject him and hearts are driven away. Then when he becomes silent, he returns to a heart laid waste.

Have you not seen those who were given a share of the Book, how they believe in al-Jibt and al-Ṭāghūt, and say to the disbelievers, “These are more rightly guided than the believers”?

Those are the ones whom God has cursed; and he whom God has cursed, you will never find for him any helper.

The ṭāghūt of each person is his lower self and his whim—the idol he seeks^{1There is a blank in the Basyūnī edition here. The translation follows MS K117, fol. 51a: wa ṣanamuhu maqṣūduhu.} among that which is other than [God]. When someone pays heed to a person, or looks to a reason, or turns to a cause, or obeys a whim, that thing is his jibt and his ṭāghūt.^{2According to Tafsīr al-Jalālayn, al-Ṭāghūt and al-Jibt were idols belonging to the Quraysh tribe (Tafsīr al-Jalālayn, trans. Hamza).} The companions of al-Jibt and al-Ṭāghūt deserve the curse, which is being expelled from the carpet of service (ʿubūdiyya) and veiled from witnessing lordship (rubūbiyya).

Or have they a share in the kingdom?, then they would not give the people a single date spot (naqīr).^{1A date spot is a speck or groove on a date stone.}

Or, are they jealous of people for the bounty that God has bestowed upon them. For We gave the House of Abraham the Book and wisdom, and We gave them a mighty kingdom.

And there are some of them who believe in him and some of them who bar [others] from him. Hell suffices for a blaze.

When those prone to avarice receive abundance, it only increases their distress at the comfort others receive. It is as if such a person drinks water sparingly, drop by drop, yet gulps down and even drains the very water of his life.

Or, are they jealous of people. . . Indeed, out of jealousy, they reject the choice of the Real سبحانه, [who has chosen] whom He will for His friends and they do not approach them with reverence. The way (sunna) of God سبحانه with His friends entails [His] elevation and protection of their honor. The custom of disbelievers is to question and doubt the [divine] power of deliberation, so there are some who believe and accept^{2“Accept” (qabila) has been added from MS K117, fol. 51a.} [the friends of God] and some who reject and deny. The punishment of God is sufficient as an avenger to them.

And We gave them a mighty kingdom: The mighty kingdom (mulk) is true knowledge (maʿrifa) of the King.

It is said that it is dominion (mulk) over the lower self.

It is said that it is standing above the secrets of the realm (mamlaka) so that nothing is hidden.

It is said that it is the viewing of the secrets of creation from on high.

Surely those who disbelieve in Our signs—We shall expose them to a fire; as often as their skins are consumed, We shall replace them with other skins, that they may taste the chastisement. Surely God is ever Mighty, Wise.

This alludes to those who deny the signs of the friends. He causes them to remain in a state of insignificance (yuqīmuhum bi-waṣfi al-ṣighār) and leaves them to the estrangement of denial (wa-yabqiyahum fī waḥshati al-inkār). Whenever something appears to their hearts from this story,^{1Basyūnī adds a footnote that what is intended by “the story” is Sufism and its followers.} their rejection leads them to abandon faith in it and to dismiss its people with contempt, so they are punished over and over again.

And those that believe, and perform righteous deeds, We shall admit them to gardens underneath which rivers flow, wherein they abide: they shall have therein spouses purified, and We shall admit them to plenteous shade.

Today they are in the shade of [God’s] care (riʿāya) and tomorrow in the shade of [His] protection (ḥimāya) and sufficiency (kifāya). Indeed, they are in the shade of solicitude (ʿināya) in this world and the next.

People in this group^{1The translation follows the word “group” (jumla) from MS 117, fol. 51a rather than “present world” (dunyā) from the Basyūnī edition.} are of different types: There are those who are in the shade of His mercy, those who are in the shade of His care, those who are in the shade of His special generosity, those who are in the shade of His solicitude, and those who are in the shade of His nearness.

Verily, God commands you to restore trusts. And when you judge between people, that you judge with justice. Excellent is the admonition God gives you. God is ever Hearer, Seer.

To return trusts is to surrender intact the states^{1Basyūnī changes “states” (aḥwāl) to “property” (amwāl) since he says states cannot be held as deposits for people. However the word “states” is also found in MS K117, fol. 51b, so I have kept it in this translation.} of created beings to them after having watched over them so that you do not act in a corrupt manner with [people].

It is said of God سبحانه وتعالى that He has deposited trusts with you, so to return the trust (amāna) to its rightful owner is to surrender it intact to God سبحانه, secure from any breach of faith (khiyāna) on your part regarding it. To breach faith in the trust of the heart is to make claims with regard to it, and to breach faith in the trust of your innermost self is to look to it [rather than to God].

To judge between people with justice is to treat [those] near and distant equally in giving and expending, and [also] not to allow pervasive resentment to lead you to take revenge on any soul.

O you who believe, obey God, and obey the Messenger and those in authority among you. If you should quarrel about anything, refer it to God and the Messenger, if you believe in God and the Last Day; that is better and more excellent in interpretation.

He compares obedience to Him with obedience to the Messenger ﷺ, honoring his affair and elevating his status.

Those in authority (ulū l-amr): In scholarly terms, this means the [worldly] ruler (sulṭān). According to the explanation of deeper knowledge (maʿrifa), the one who has deeper knowledge (ʿārif) has authority (dhū l-amr) over the one who is just starting out. The shaykh has authority over the aspirant (murīd). The leader (imām) of each group has authority over [the members of the group].

It is said that the friend and guardian (walī) of the aspirant is better (awlā) for the aspirant than the aspirant [himself].^{1The word awlā is a comparative adjective from the same root as walī (w–l–y), and means “closer” or “more deserving” of something. Here it means that the authority of the walī is such that he is closer and more deserving to watch over the affairs of the aspirant than the aspirant himself. The statement echoes the first part of Qurʾān 33:6: The Prophet is closer to the believers than their own selves.}

If you should quarrel about anything, refer it to God: In scholarly language, this means the Book and the sunna. [But] according to the explanation of God’s unity (bayān al-tawḥīd), it is to commit and entrust knowledge of [the matter] to God سبحانه. When two conflicting inclinations arise in the heart of a believer, and [the believer] has [access to] the reasoning provided by religious scholars, he can contemplate what he understands from their understanding. A master of the heart [on the other hand] entrusts [the matter] to the Real سبحانه and pays heed to what is said to him in his innermost self and what has been cast into his heart without any intermediary.

Have you not seen those who claim that they believe in what has been revealed to you, and what was revealed before you, desiring to take their disputes to a false deity when they have been commanded to renounce him? But Satan desires to mislead them, far astray.

Outwardly they proclaimed sincerity while acting hypocritically in secret. He سبحانه exposed them through the tongue of Gabriel عليه السلام, saying, “desiring to take their disputes to a false deity when they have been commanded to renounce him (yakfurū bihi),” that is, reject him. Whoever abandons his path and returns to anyone other than his master (ustādh) becomes deserving of exclusion and condemnation.

And when it is said to them, “Come to what God has revealed and the Messenger,” you see the hypocrites turn away from you vehemently.

Everything other than the word of the Real is easy for hypocrites [to hear]. [On the other hand], the declaration of God’s unity is heard only by those who are sincere. Those who are listless and those who are hostile do not hear that which is true since it is difficult for those who are not sincere to oppose personal whims. Just as the eye of the bat^{1The translation follows the word “bat” (khuffāsh) from MS K117, fol. 51b rather than “created beings” (khalq) from the Basyūnī edition.} is incapable of facing the sun, the hypocrites were unable to stand firm before [the Prophet] ﷺ and that was the cause of their vehemently turning away.

How would it be when an affliction befalls them for what their own hands have sent before them! They then come to you, swearing by God that, “We sought only virtue and harmony.”

The beseeching of the insincere at the attacks of misfortune is without foundation. It deserves no consideration because it only lasts until the tribulation has passed. The greater affliction is being indifferent to the affliction [brought on by what their own hands have sent before them].^{1The translation follows MS K117, fol. 51b. Basyūnī writes in a footnote that his text was obscure, so he adds text based on a passage from al-Qushayrī’s Risāla in the section on “The moment” (al-Waqt): “The greater affliction is being indifferent to one’s shortcomings” (Risāla, 1:189).}

It is said that part of the affliction is being deprived [of the blessing] in the present moment by that which is of no use to you.

Those—God knows what is in their hearts; so turn away from them, and admonish them, and say to them regarding their souls penetrating words.

“Be generous with them in admonition as sympathy dictates, but hold your heart back from being overly concerned for them or putting your trust in them. Know that you will not be able to help those whom We do not support in any way.”

We never sent any messenger, but that he should be obeyed by the leave of God. If, when they had wronged themselves, they had come to you, and asked forgiveness from God, and the Messenger had asked forgiveness for them, they would have found God Relenting, Merciful.

“We only commanded the messengers to call created beings to Us.”

If, when they had wronged themselves, they had come to you: “If they had made you their means of access they would have reached Us.”

It is said, “If they had practiced being humble and poor (iftiqār), and had jumped on the horse of asking forgiveness (istighfār), they would have come to rest in the courtyard of kindnesses (mabārr).”

But no, by your Lord! They will not believe until they make you judge over what has broken out between them and find in themselves no inhibition regarding what you decide, but submit in full submission.

He has blocked the path to Himself for everyone unless there is faith in Muḥammad ﷺ. Those who do not walk under his banner have nothing to speak of before God. Moreover, He has made one of the conditions of faith the complete removal of oppositional tendencies in your heart.

And find in themselves no inhibition. . . There is no escape for you but to face^{1The blank in Basyūnī has been completed with talqā from MS K117, fol. 51b.} even perilous situations laughing, just as someone said:

If a beloved is unfair to me

I am fair to him.

I gulp down for him the most bitter

and give him what is sweet to drink.

If he says to me,

“It is over,”

I choose equanimity,

without making difficulties.^{2Muṣṭafā states that he was unable to locate these verses in any other source (no. 3, pp. 80–81).}

And had We prescribed for them: “slay yourselves” or “Leave your habitations,” they would not have done it, save a few of them; yet if they had done what they were admonished to do, it would have been better for them, and a firmer position.

And then, We would have surely given them from Us a great wage.

And We would have guided them to a straight path.

[God] exposed the weakness of their sincerity (akhbara ʿan suqmi ikhlāṣihim) and the extent of their bankruptcy (wa-quwwati iflāsihim), and informed [the Prophet and the believers] of their failings by His knowledge. Although [God] let [the hypocrites] go their own way in many of the tests, He said, “If they had been inclined to serve and had put on the belt of obedience, it would have been better for them than their persisting in their disbelief and pride. If they had done that, We would have given them a great reward (thawāb ʿaẓīm) from Us, and would have guided them on a straight path (ṣirāṭ mustaqīm), and rendered to them an enduring gift (ʿaṭāʾ muqīm).

In the explanation by allusion (bayān al-ishāra), this matter refers to opposing personal whims and sacrificing the lower selves by holding them back from familiar and comfortable things. It is leaving [your] habitations and parting from the familiar territories of desire for the present world.

Whoever obeys God and the Messenger, they are with those whom God has blessed of the prophets and the truthful, and the martyrs, and the righteous. What fine companions they are!

That is bounty from God. God suffices as Knower.

He made obedience to the Chosen One (al-Muṣṭafā) ﷺ^{1“The Chosen One” (al-Muṣṭafā) is an epithet of Muḥammad.} the key to attaining the stations of the prophets, the truthful, and the martyrs in a manner that is suitable for the community and appropriate for the high rank of [the Prophet] عليه السلام.

That is bounty from God: He detached their situation from every cause, merit, and reason, for surely what comes to them and what happens to them is the disbursement of His bounty and originates from His generosity.

O you who believe, take your precautions, then move forward in companies, or move forward all together.

Verily, there are some of you who tarry; then, if an affliction befalls you, he says, “God has been gracious to me, for I was not a witness with them.”

But if a bounty from God befalls you, he will surely cry as if there had never been any affection between you and him: “Oh, would that I had been with them, so that I might have won a great triumph!”

Fleeing toward (firār ilā) God is among the attributes of those who seek (qāṣidūn). Fleeing with (firār maʿa) God is among the attributes of those who arrive (wāṣilūn). Rest (qarār) with God cannot be found except by those who are sincere in fleeing to God. Fleeing from everything other [than God] is the concern of anyone who declares His unity.

Verily, there are some of you who tarry. . . that is, their beliefs are not firmly established in one state. They are tied to worldly concerns, so when they see something unpleasant approaching the Muslims, they are grateful and say, “Praise be to God who has protected us from following them and afflicting us with what He has afflicted them.” But if you have a blessing or something good, they incline toward you and wish that they had been with you. They have lost in the present world and the hereafter. They are not completely^{1The translation follows quḥḥ from MS K117, fol. 52a rather than qabīḥ from the Basyūnī edition.} disbelievers, nor are they loyal believers.

As if there had never been any affection between you and him: It means they had already dropped the commitment to protect and defend your lives, property, and honor.

So let them fight in the way of God those who sell the life of this world for the hereafter; and whoever fights in the way of God and is slain or conquers, We shall give him a great wage.

The struggle (jihād) of someone who has not slain the lower self in himself is not sound. The removal of the fear of death from the heart comes first, and then the surrender of the lower self to it.

We shall give him a great wage means, “Our remaining after him is better for him than his life through his lower self.” Their speaker said:

Are you not my compensation for myself?

That is honor enough.

Besides you I have no goal,

nor anything to request.^{1Muṣṭafā states that he was unable to locate this verse in any other source (no. 19, p. 29).}

What is wrong with you, that you do not fight in the way of God, and for the oppressed men, women, and children who say, “Our Lord, bring us forth from this town whose people are evildoers and appoint for us a protector from You, and appoint for us a helper from You.”

“What is it that prevents you from fighting in the way of God? What holds you back from desiring to give your lifeblood for God? How would it be to your disadvantage to offer up your spirits in God and for God? Are you afraid that you will give less than what is due to God? Or do you not know that you will be gathered to God? Why is it not enough that He remains after you have been annihilated in God?

Those who believe fight in the way of God, and those who disbelieve fight in the way of a false deity. Fight therefore against the friends of Satan; surely the plotting of Satan is ever feeble.

Those who are sincerely devoted to God do not prefer anything to God and they do not hold anything back from God. They are ever against their lower selves for the sake of God. The states of those who disbelieve are the reverse of [those of] the believers. Therefore He strengthened and encouraged [the believers], saying, Fight therefore against the friends of Satan, that is, “do not feel any fear toward them, for I am taking care of your affairs and will suffice for you against your enemies.”

Have you not seen those to whom it was said, “Restrain your hands, and establish the prayer, and pay the alms”? Then, as soon as fighting was prescribed for them, lo, a party of them fear people as they would fear God, or with more fear and they said, “Our Lord, why have You prescribed fighting for us? Why not defer us to a near term?”

[Restrain your hands:] “Remove your hands from your affairs (akhrijū aydiyakum ʿan umūrikum) and entrust them to the One whom you worship (wa-kilūhā ilā maʿbūdikum).”

It is said: “Keep [your hands] from taking hold of what is prohibited and acting freely with it.”

It is said that [it means], “Refrain from carnal desires.”

It is said, “Restrain your hands except in raising them up to God to petition in humble supplication.”

Then, as soon as fighting was prescribed for them, they found His command burdensome and wanted to hasten His kindness. But servanthood entails the abandonment of finding things burdensome and repudiating the wish to hasten [what one finds pleasing]. [Servanthood can be found] in distancing oneself from annoyance and finding things burdensome.

Say, “The enjoyment of this world is trifling; and the hereafter is better for him who fears; and you shall not be wronged, a single date thread.^{1A date thread is the thin membrane in the groove of a date stone.}

He gave you power over this world but then said, “The enjoyment of this world is trifling,” so it is of no account for you. If you were to give alms from it so much as half a date, you would be saved from the fire and reach the garden.^{2Al-Qushayrī is referring to an oft-repeated ḥadīth found in the book of Zakāt in al-Bukhārī: “Protect yourself from the fire, even with half a date.”} This is the most extraordinary generosity.

Caring little about what comes to you—because of your beloved—is the strongest indicator of your relationship.

It is said that when He wants you to forsake the present world, He makes it seem meager in your eyes so that abandoning it will be easy for you.

It is said: Say, “The enjoyment of this world—the sum total of it—is trifling. Since your portion is less than [this] trifling [amount], why would He quarrel with you over the details of what is permitted (taḥlīl)^{3The translation follows MS K117, fol. 52 with the word “permitted” (taḥlīl). The Basyūnī edition has the word takhlīl, but Basyūnī writes in a footnote that he thinks it should be taḥlīl.} so long as your pact remains secure from alteration (tabdīl)?

If the value of this world is trifling, then the cheapest of the cheap are those who are content with the cheap (khasīs) in lieu of the precious (nafīs).

The believer is torn from the worlds of being (kawn) in degrees. First He said, “say, ‘The enjoyment of this world is trifling; and the hereafter is better’”—He seizes them^{4The translation follows “He seizes them” (ikhṭafahum) from MS K117, fol. 52. The Basyūnī edition has aḥfaẓahum but Basyūnī writes in a footnote that he thinks it should be ikhṭafahum.} from the present world by what comes next. Then He robs them of both worlds, saying, But what is with God is better and more lasting [42:36].

Wherever you may be, death will overtake you, though you should be in raised-up towers.” And if a good thing befalls them, they say, “This is from God”; but if an evil thing befalls them, they say, “This is from you.” Say, “Everything is from God.” What is wrong with this people that they do not understand?

Death is joy to the believer and the news of its drawing near is good news to him because it is a means of reaching the Real. Whoever loves to meet God, God loves to meet him.

It is said that since death is inevitable, submitting to His decree willingly is better than tolerating it unwillingly.

Moreover, He told them that, because of the weakness of their faculties of insight and the infirmity of their beliefs, they are joyful and show gratitude when a good thing befalls them. But if an evil thing befalls them, they are not guided to God. The Magian disposition flows in them so that they attribute (aḍāfū) [the evil thing] to something that is created.^{1As in his commentary on Qurʾān 3:28, al-Qushayrī attributes a way of thinking to Magians that is contrary to his understanding of divine unity (tawḥīd).} [God] replied to them, saying, “say to them, O Muḥammad, ‘Everything is from God through [the acts of] creating and originating, producing and inventing, decreeing and facilitating.’”

Whatever good befalls you it is from God; whatever evil befalls you is from yourself. We have sent you to people as a messenger and God suffices as Witness.

Whatever good befalls you is a bounty from God and whatever evil befalls you is from yourself through acquisition (kasb).^{1Al-Qushayrī is distinguishing between man’s acquisition (kasb) of acts and the creation and the origination of those acts. In the notes to his translation of al-Qushayrī’s Lumaʿ fī l-iʿtiqād, Richard M. Frank comments on the meaning of the word kasb. He suggests that while “acquisition” is a secondary meaning intended by al-Qushayrī and other Ashʿarī theologians, the English word “performance” better captures what is primarily meant in these discussions. He writes, “a performance is the acting out of the work of another and its interpretation and so is distinct from the work or act (fiʿl) as that of which it is the performance; the work is the created entity. . .” (Richard Frank, “Two Short Dogmatic Works of Abū l-Qāsim al-Qushayrī: First Part: Edition and Translation of ‘Lumaʿ fī l-iʿtiqād,’” in Philosophy, Theology and Mysticism in Medieval Islam, vol. 1: Texts and Studies on the Development and History of Kalām, ed. Dmitri Gutas, ch. XIV, pp. 53–74 [Burlington, VT: Ashgate, 2005], 73n11).} Both of them are created by God سبحانه.

Whoever obeys the Messenger, verily obeys God; and whoever turns his back, We have not sent you as a watcher over them.

This verse alludes to the gathering (jamʿ) of the state of the Messenger ﷺ,^{1For more on what al-Qushayrī means by the state of “gathering,” see his commentary on Qurʾān 3:159 and the section on “Gathering and separation” (al-Jamʿ wa-l-farq), Risāla, 1:207–208.} for He سبحانه said, “Obedience to him is obedience to Us. Whoever draws near to him draws near to Us. Whoever is accepted by him is accepted by Us (maqbūluhu maqbūlunā), and whoever is rejected by him is rejected by Us (wa-mardūduhu mardūdunā).”

They say, obedience; but when they sally forth from you, a party of them harbor other than what they say. God writes down what they harbor [in themselves]. So turn away from them, rely on God, and God suffices as a Guardian.

This means that, “when they come to you [Muḥammad], they surrender to your witnessing (mushāhada), but when they leave, the light of your approach (iqbāl) is cut off and they return to darknesses,” just as they say:

Whenever he repents

he returns to his ignorance,

just as the one who is feeble

suffers a relapse.^{1Muṣṭafā traces the verse to Ṣāliḥ b. ʿAbd al-Quddūs and adds another line: “The shaykh does not abandon his morals until he is hidden in the earth of his tomb” (Muṣṭafā, no. 8, p. 73). The verse cited here is also cited by al-Qushayrī in his commentary on Qurʾān 2:20.}

What, do they not ponder (yatadabbarūna) the Qurʾān? If it had been from other than God surely they would have found therein much inconsistency.

And when there comes to them an issue, be it of security, or of fear, they broadcast it. If they had referred it to the Messenger and to those in authority among them, those among them who are able to think it out (yastanbiṭūnahu) would have known it from them. And but for the bounty of God to you and His mercy, you would surely have followed Satan, except a few [of you].

“Pondering” (tadabbur) is an allusion to meanings acquired through immersing [oneself] deeply in contemplation. The mining of the jewels of meanings is through precise “extraction” (istinbāṭ).^{1Tadabbur and istinbāṭ are the verbal nouns corresponding to the verbs used in these Qurʾānic verses.}

And when there comes to them an issue. . . Because they are heedless of the Real, they have no one to whom they can transmit their secrets, so they reveal the secret to each other. As for the believers, the Knower of their secrets is their Friend and Protector. They speak with Him about what comes to them and have no need to broadcast the secret to any created being. The Hearer of their whispered confidence is God and the Knower of their hidden affairs^{2The translation follows the word “hidden affairs” (khafāyā) from MS K117, fol. 52b rather than khiṭāb from the Basyūnī edition.} is God.

If they had referred it to the Messenger and to those in authority among them. . . that is, if they had brought their secrets to those who are respected^{3There is a blank in the Basyūnī edition which has been filled in with the word maḥram from MS K117, fol. 52b.} and those among the people of the story,^{4MS K117, fol. 52b has what could be the word “story” (qiṣṣa) here, which seems preferable to the word “seeking” (qaṣd) from the Basyūnī edition since ahl al-qiṣṣa is a phrase al-Qushayrī uses elsewhere to refer to the Sufis (see, for example, his commentary on 2:69–70, 2:80, 2:178, and 2:189).} it would have dispelled their doubts and helped them, through the light of guidance and spiritual instruction.

And but for the bounty of God with His friends, they would wander in every wadi of separation of the moment just as those outwardly like them do.

So fight in the way of God; you are charged only with yourself. And urge on the believers; maybe God will restrain the might of the disbelievers; God is mightier and more severe in castigation.

“Rise up [Muḥammad] with Us in surrendering everything from you to Our command. Just as there is no one to compare to you in your rank because of your elevated status over all, We likewise do not charge anyone but you with the like of what you have been charged and We do not burden anyone but you with what you have been burdened. This is because of your singular worth^{1The translation follows the word qadr from MS K117, fol. 52b rather than qudra from the Basyūnī edition.} among those otherwise like you in outward form.”

Whoever intercedes with a good intercession shall receive a share of it; and whoever intercedes with an evil intercession shall receive the like from it. God conserves all things.

“The intercessor liberates the state of the one for whom he intercedes. The intercessor becomes worthy of a weighty rank from God سبحانه by virtue of his intercession, while the one who hastens to do corruption^{1The language al-Qushayrī uses echoes Qurʾān 2:205, 5:33, and 5:64 referring to those who hasten about the earth to do corruption.} with regard to Our command bears the responsibility and carries the weight of the sin.”

And when you are greeted with a greeting, greet with better than it, or return it. Surely God keeps count of all things.

[This is] an instruction for them in amicable relations and the good manners of companionship. When someone presses some kindness on you, it becomes a loan you owe him. Whether you do more than his act or not, at least do not do less than what he has done.

God—there is no god except Him, He will surely gather you on the Day of Resurrection whereof there is no doubt. And who is truer in statement than God?

This address contains both a negation and an affirmation. The negation concerns what is other than God—what is negated is impossible for them. The affirmation belongs to Him through [His] divinity. It is not possible to deny what He has affirmed for Himself.

What is wrong with you that you have become two parties, regarding the hypocrites, when God has overthrown them for what they earned? What, do you desire to guide him whom God has sent astray? And he whom God sends astray, you will never find for him a way.

“Hold to^{1The blank in the Basyūnī edition has been filled in with the word afridū from MS K117, fol. 52b.} the covenant regarding them for they are My enemies (aʿdāʾī). Neither in this world or the next will they receive My good pleasure (riḍāʾī). Your concern for them will not save them from what has been determined by My decree (qismatī). The decrees do not revolve around [human] anxieties.”^{2The blank in the Basyūnī edition has been filled in with himam from MS K117, fol. 52b.}

They long that you should disbelieve as they disbelieve, so then you would be equal; therefore do not take friends from among them until they emigrate in the way of God; then, if they turn away, take them and slay them wherever you find them; and do not take any of them as a patron, or as a helper.

Except those who attach themselves to a people between whom and you there is a covenant, or come to you with their breasts constricted about the prospect of fighting you, or fighting their people. Had God willed, He would have given them sway over you, so that assuredly they would have fought you. And so if they stay away from you and do not fight you, and offer you peace, then God does not allow you any way against them.

[This] alludes to those in confused and sickly states—they wish that the sincere would be like them.^{1The translation follows mithlahum from MS K117, fol. 52b rather than minhum from the Basyūnī edition.} How absurd that their desire should come true! Until your antagonists stop trying to thwart you, separate yourselves from them, oppose them, and do not change your state to suit them. Do not associate with them, and do not take any of them as a patron or as a helper. Someone who is in harmony with your goal is better for you than forced association with someone who opposes you.

Except those who attach themselves to a people. . . This verse is an allusion to [the fact] that He gives leave with these exceptions to associate outwardly in a kindly manner with those who are in a weak and oppressed condition.

And so if they stay away from you. . . this alludes to [the case] when someone who is not one of the people of the story^{2That is, the Sufis.} associates with you. If they are intent on remaining in their familiar areas of worldly concerns, do not call them to your path but leave them be in peace. If [God] gives you the opportunity to look to them with mercy, follow your good intentions with them. But if not, leave them be in peace.

You will find others desiring to have security from you and security from their own people; yet whenever they are returned to sedition, they are overwhelmed by it. So, if they do not stay away from you, and offer you peace, and restrain their hands, then take them and slay them wherever you come upon them; against them We have given you clear warrant.

The effort of anyone who desires to combine two opposing things is ruined and his resolve does not grow. Just as an individual cannot be both a hypocrite and one who wholeheartedly submits (muslim), no individual can be desirous of the Real and remain with the precepts of the people of habit. Spiritual desire (irāda) and habit (ʿāda) are opposites. It is necessary to abandon contradictory stances and to distance yourself from that which has no relation to you.

It is not for a believer to slay a believer, except by mistake. He who slays a believer by mistake, then let him set free a believing slave, and blood-money is to be submitted to his family, unless they remit it as a charity. If he belongs to a people at war with you and is a believer, then the setting free of a believing slave. If he belongs to a people between whom and you there is a covenant, then the blood-money must be paid to his family, and the setting free of a believing slave. But if he has not the wherewithal, then the fasting of two successive months, a relenting from God. And God is ever Knowing, Wise.

[God] mitigated the matter of someone who mistakenly [slays a believer] by giving the burden of restitution to the larger group responsible for the blood-money (ʿāqila).^{1For an explanation of the concept of collective responsibility in paying blood-money for a killing, see the article “ʿĀqila” by Rudolph Peters in the Encyclopaedia of Islam, third edition.} The elite are responsible for the blood-money for the weak and oppressed (mustaḍʿafūn) in the community. The people of deeper knowledge (ahl al-maʿrifa) are responsible for the blood-money for the aspirants (murīdūn). The shaykhs are responsible for the blood-money for the poor (fuqarāʾ). Their way is to bear the burdens that afflict the weak and oppressed.

And whoever slays a believer deliberately, his requital is hell, abiding therein, and God’s wrath is with him and has cursed him, and has prepared for him a mighty chastisement.

Just as the slaying of another [human being] has been prohibited to you, so is slaying yourself: whoever follows his whims sets out to shed his own blood. Whoever does not give good counsel and admonition to an aspirant, and does not assist him in his resolve, is endeavoring to shed [the aspirant’s] blood. Such a person is held captive to his own state—it is fitting^{1The translation follows the word ḥaqīq found in MS K117, fol. 53a rather than khalīq in the Basyūnī edition.} that the consequence to him should be an unpleasant one for he should not enjoy [the states] from which he has held aspirants back. [God] سبحانه said, “O David, when you see someone seeking me, become a servant to him.”

O you who believe, when you are going forth in the way of God, be discriminating and do not say to him who offers you peace: You are not a believer, desiring the transient goods of the life of this world. With God are plenteous spoils. So you were formerly, but God has been gracious to you. So be discriminating. Surely God is ever Aware of what you do.

Associate with people according to what they show outwardly in their states. Do not falsely pretend to have insight into what is inside them, for God is the one who is entrusted with secrets. This [pretension] is a corrupt inclination that arises in you from the controlling elements of the lower self. But as for he whose vision [comes] through God, nothing is veiled from him, so let him protect the secret of God in what was disclosed to him and let him not reveal to his companion what God has shown him^{1The translation follows arāhu from MS K117, fol. 53a rather than arāda from the Basyūnī edition.} regarding it.

The believers who sit at home, other than those who have an injury, are not the equals of those who struggle in the way of God with their possessions and their lives. God has preferred those who struggle with their possessions and their lives over the ones who sit at home by a degree; yet to each God has promised the goodly reward, and God has preferred those who struggle over the ones who sit at home with a great reward,

degrees from Him, and forgiveness and mercy. Surely God is ever Forgiving, Merciful.

The Real سبحانه has gathered together all of His friends in His favors but He distinguishes between them in degrees. Whether one is rich or a servant, there is one richer than him. With one who is great, there is one greater than him. The stars glisten, but the moon is above them, and when the sun appears it outshines all by its light.

And those whom the angels take [in death], while they are wronging their souls, the angels will say, “What was your predicament?” They will say, “We were oppressed in the land.” The angels will say, “But was not God’s earth spacious that you might have emigrated therein?” As for such, their abode shall be hell—an evil journey’s end!

This alludes to one whose time comes while he is still trapped in his lower self and enslaved to his desires—there is no excuse for him since he did not emigrate to the protection of His nearness so that he could be saved from the contemptible nature^{1The translation follows the word hawān from MS K117, fol. 53a rather than “whims” (hawā) from the Basyūnī edition.} of his lower self. There is no veil between you and this talk except your whims.

Except the oppressed among the men, women, and children who are unable to devise a plan and are not guided to a way.

As for such, perhaps God will pardon them, for God is ever Pardoning, Forgiving.

This alludes to those who are overwhelmed and annihilated by meanings (maʿānī), and then continue on as those who act on His behalf.^{1That is, after the annihilation (fanāʾ) of their lower selves, they continue on in the state of subsistence (baqāʾ) in God and for God. For more on what al-Qushayrī means by these terms see the section on “Annihilation and subsistence” (Fanāʾ wa-l-baqāʾ), Risāla, 1:211–213.} They do not have power or strength [of their own], and what appears to them are [the decrees] He سبحانه causes to flow over them. After the return of their selves through the reality of the Real (ḥaqq al-ḥaqq), they are effaced from themselves and are not guided to anything other than Him as a way and do not take so much as a breath for anything other than Him.

In accordance with the outward aspect of the verse, it is said that perhaps the Real سبحانه will grant His pardon to those whose excuses held them back from choosing [to emigrate].

Whoever emigrates in the way of God will find in the earth many refuges and abundance; whoever goes forth from his house as an emigrant to God and His Messenger, and then death overtakes him, his wage is then incumbent upon God; surely God is ever Forgiving, Merciful.

Whoever emigrates in [the way of] God from what is other than God, and sets aright his direction to God, finds ample space in the courtyard of generosity, a resting place in the shelter of welcome, and a spacious life under the wing of nearness. The emigrant, in the truest sense, is whoever emigrates from his lower self and personal whim. This can only be accomplished through the abandonment of everything he desires. Whoever directs himself to [God] but does not reach Him before his time comes—he cannot but end up on the plains of communion with Him. There will be no resting place for his spirit other than the homelands of nearness to Him.

And when you are going forth in the land you would not be at fault if you shorten the prayer if you fear that you may be afflicted by those who do not believe; the disbelievers are a manifest foe to you.

The shortening of prayers is the recommended practice (sunna) in travel. Although first legislated in a time of fear, it remained even without the fear, [as] a kindness to [God’s] servants. When the obligatory prayers were permitted to be shortened because of travel, they were given leave to substitute supererogatory devotion on their camel mounts. [This could be done] without seeking the qibla, in whichever way [the mount] turned, and likewise with a person on foot. This was so that it would be known that permission to engage in talk with God is ongoing, at any time. If you wish to take part in it, you may do so whenever you wish. If you wish the allowance to refrain, you may do as you wish. This is the most extraordinary kindness. It is a protection of the practice (sunna) of the fulfillment [of God’s commands] (wafāʾ) and the consummation of the true meaning of friendship (walāʾ).

When you are among them, and you stand to lead them in prayer, let a party of them stand with you, and let them take their weapons. Then when they have performed their prostrations, let them be behind you, and let another party who have not prayed come and pray with you, taking their precautions and their weapons. The disbelievers wish that you should be heedless of your weapons and your baggage that they may descend upon you all at once. You are not at fault, if rain bothers you, or if you are sick, to lay aside your weapons. But take your precautions; God has prepared for the disbelievers a humiliating chastisement.

This verse indicates that [the obligation of] prayer is not lifted from the servant so long as there is a breath remaining in him to choose. Not in fear or in security, not when you are in a state of separation where the precepts of the law predominate, or when overwhelmed by the authority of reality (sulṭān al-ḥaqīqa) when you are at the source of gathering together (ʿayn al-jamʿ).

When you have performed the prayer, remember God, standing and sitting and on your sides. Then, when you are reassured, observe the prayer, surely the prayer is for believers a prescription at specific times.

The external duties are at specific times, while the presence of the heart in remembrance is continuous without stopping. In terms of the outward markers [of religion], it is one time and not another. But in terms of hearts, beware of being absent from reality for even a moment, no matter what state you are in. Remembrance is for however you are, just as you are. Prayer is for when you are reassured.

Be not faint in seeking the enemy; if you are suffering, they are also suffering as you are suffering; and you hope from God that for which they cannot hope. God is ever Knower, Wise.

Stand up for God and let your trust be in God in your struggle (jihād).

If you are suffering, they are also suffering: The enemy shares with you the experience of suffering but they are different from you in the witnessing of the heart, for you witness what they do not witness and you find in your hearts what they do not find. So it is unseemly for you to lag behind them in effort and struggle.

Surely We have revealed to you the Book with the truth so that you may judge between people by that which God has shown you. And do not be a disputant for traitors.

And pray for forgiveness from God; surely God is ever Forgiving, Merciful.

“We did not command you to judge between them blindly, but rather by that which God has shown you, that is, by that which He unveiled to you from the lights of insight until you understood it by Our teaching you and Our directing you. This is also the case with those from your community who judge with the truth.”

And do not be a disputant for traitors: that is, do not defend the masters of worldly concerns (arbāb al-ḥuẓūẓ), but rather be with the children of [God’s] rights (abnāʾ al-ḥuqūq).^{1The occasion of revelation for Qurʾān 4:105–113 is said to be a man named Tuʿma b. Ubayriq, who stole a coat of mail and hid it with an innocent and unsuspecting Jewish man. When the theft was discovered, Tuʿma claimed that the Jew had stolen it. His clan then asked the Prophet to support Tuʿma, but he defended the rights of the innocent Jewish man (see Tafsīr al-Jalālayn, trans. Hamza).} Whoever turns to their whim is a traitor to the fear of God (taqwā)^{2For more on al-Qushayrī’s understanding of taqwā, see his commentary on Qurʾān 4:1 and “The Section on fear of God” (Bāb al-taqwā), Risāla, 1:277–283.} entrusted to his soul. Whoever trusts the inclinations of lower desires is a traitor to the shame (ḥayāʾ)^{3For more on al-Qushayrī’s understanding of ḥayāʾ, see the “Section on shame” (Bāb al-ḥayāʾ), Risāla, 2:454–459.} required of him before the eyes of the Protector.

“And pray for forgiveness from God for your community, for surely We suffice for you in Our saying, ‘that God may forgive you what is past of your sin’” [48:2].

And do not dispute on behalf of those who betray themselves; surely God loves not one who is treacherous and sinful.

They hide themselves from people, but they do not hide themselves from God; for He is with them while they plot at night with discourse displeasing to Him. God is ever Encompassing of what they do.

Those who prefer their worldly concerns (ḥuẓūẓ) over His rights (ḥuqūq) and are content to remain in the familiar territories of their whim without moving to the waystations of the [ultimate] contentment (riḍāʾ)^{1For more on al-Qushayrī’s understanding of riḍāʾ, see the “Section on contentment” (Bāb al-riḍāʾ), Risāla, 2:421–427.}—God does not love those who are treacherous. He will humble them and most assuredly will not honor them.

They hide themselves from people: Their hearts are dominated by what created beings can see [or not see]. Those who have been branded with the mark of separation have no awareness that the Real views their hearts from on high.

Ah! There you are—you have contested on their behalf in the life of this world; but who will contest against God on their behalf on the Day of Resurrection, or who will be a guardian for them.

That is, “We defend them out of respect for you (Muḥammad) because you are among them, but what will their state be on the Day of Resurrection when your blessing, O believers, will be withdrawn from them?”^{1In other words, individuals who act as Tuʿma and his clan did will no longer be counted among the believers if they do not repent.}

Whoever does evil, or wrongs himself, and then prays for God’s forgiveness, he shall find God Forgiving, Merciful.

“Then” is a particle indicating extended time. That is to say they pass their lives engaged in useless activities and oppositional behaviors and then at the end of their lives pray for God’s forgiveness.

He shall find God: Finding (wujūd) is the ultimate event. The disobedient seek only forgiveness, but God سبحانه brings one to the utmost by His grace, if He wills.^{1In his footnote to this passage, Basyūnī refers to al-Qushayrī’s comments in his Risāla on finding (wujūd) God. The Arabic root w–j–d encompasses meanings related to finding, existing, and experiencing intense emotions. In a section discussing three Sufi terms derived from this root, “Feigned ecstasy, ecstasy, and ecstatic finding” (al-Tawājud wa-l-wajd wa-l-wujūd), al-Qushayrī writes: “Feigning ecstasy is the beginning (al-tawājudu bidāya) and ecstastic finding is the end (wa-l-wujūdu nihāya). Ecstasy (wajd) is an intermediary between the two. I heard the master Abū ʿAlī l-Daqqāq say, ‘Feigning ecstasy takes hold of the servant. Ecstasy claims him completely. Ecstatic finding consumes him utterly. It is like someone who witnesses the ocean, then sails upon it, and then drowns in it.’” (Risāla, 1:201–206).} His way (sunna) is to bring about more than what one hopes for.

And whoever commits a sin commits it against himself only; and God is ever Knower, Wise.

The Real has no need for the obedience of those who are obedient, or the error of the disobedient. So the one who obeys acquires his good fortune (fa-ḥaẓẓuhu ḥaṣṣala) and the one who disobeys has abandoned it (fa-ḥaẓẓuhu akhalla).^{1The translation follows akhalla from MS K117 fol. 53b rather than akhadha in the Basyūnī edition.}

And whoever commits a mistake or a sin, and then casts it upon the innocent, he has thereby burdened himself with calumny and a manifest sin.

Whoever attributes his own disgraceful acts to an innocent person—God turns the tables on him by clothing the innocent one with the robe of the good deeds of his accuser and by pulling the garment of pardon over his bad deeds. And He reverses the situation for the aggressor by exposing his behaviors to his peers.

Were it not for God’s bounty to you and His mercy, a party of them would have intended to lead you astray; but they lead only themselves astray; they will not hurt you at all. God has revealed to you the Book and wisdom, and He has taught you what you did not know; and God’s bounty to you is ever great.

Bounty (faḍl) is beneficence (iḥsān) beyond what is due.^{1In other words, bounty (faḍl) is not recompense but a gift. The Arabic here is ghayru mustaḥaqq.} “Bounty” alludes to [God’s] protection (ʿiṣma) of [Muḥammad], for the Real سبحانه protected him with a distinctive protection singled out for him. Just as [God] protected [Muḥammad] from abandoning His right (ḥaqq), He protected him in averting the deception of His creatures (khalq) from him, saying, “Were it not for God’s bounty to you and His mercy a party of them would have intended to lead you astray. There is no way that anyone can lead you astray for you are in the grip of the (divine) power and they lead only themselves astray and they will not hurt you at all, for what is guarded (maḥfūẓ) by Us is secure (maḥrūs) from everything else. Verily God سبحانه conferred distinction upon you with the revelation of the Book and made you a special intimate in the ways He preferred and approved of you.”

And He has taught you what you did not know. There is nothing like the knowledge He granted to [Muḥammad] alone.^{2The translation follows the pronouns and wording in MS K117, fol. 54a.} It is possible that what He means by this is [Muḥammad’s] ﷺ knowledge of God and His majesty, and his knowledge of his own servanthood and the worth of his state in strength and beauty.

It is said that “He has taught you what you did not know of the proprieties of service (ādāb al-khidma) even as a deep knowledge of reality was unambiguous to you.”

It is said that “He made you free of the instruction of any others so that none would have a light except what is borrowed from your light. Those who do not walk under your banner will not reach the entirety of Our beneficence, nor will they receive the good fortune of nearness and communion with Us.”

“And God’s bounty to you is ever great in all eternity without end (ābād).” You were recognized by Us in the most exalted degree and honorable rank^{3The translation follows the word “rank” (rutba) from MS K117, fol. 54a rather than “lordship” (rubūbiyya) from the Basyūnī edition.} in all eternity without beginning (āzāl). It is said that “He has taught you what you did not know concerning the sublimity of your rank over all others.”

It is said that “He taught you what you did not know: that one can only value Our measure to the degree^{4Al-Qushayrī plays with three words from the same root (q–d–r): lā yuqaddiru qadranā ilā bi-miqdāri muwāfaqatihi li-amrinā.} that one conforms to Our command.”

There is no good in much of their secret conversations, except for he who enjoins to voluntary almsgiving, or kindness, or setting things right between people. And whoever does that, desiring God’s good pleasure, We shall surely give him a great wage.

The best of deeds is the one whose blessing extends beyond the doer to others—the excellence of almsgiving (ṣadaqa) is because its benefit extends to the one who receives your gift. Chivalry (futuwwa) is to exert yourself for others.^{1See the “Section on chivalry” (Bāb al-futuwwa) in al-Qushayrī’s Risāla, 2:472–479.} In the tradition [the Prophet said], “The worst of mankind are those who eat by themselves.”^{2Neither Basyūnī nor ʿAbd al-Raḥmān give the source for this ḥadīth.} The term “almsgiving” (ṣadaqa) can be applied to every kind of good action (iḥsān). Regarding the shortening of prayers in travel, [the Prophet] ﷺ said, “This is an almsgiving which God has given you, so accept His almsgiving.”^{3According to Basyūnī this ḥadīth can be found in Muslim.}

Almsgiving is of several types: your almsgiving to your self (nafs) and your almsgiving to others. Your almsgiving to your self is to prompt it to perform the rights of God most high, to restrain it from opposing His command, to hold back its hand from harming created things, and to defend its thoughts and beliefs from evil. Your almsgiving to others is the almsgiving through wealth, the heart, and the body. The almsgiving of wealth is the expenditure of riches (niʿma), the almsgiving of the body is through performing service (khidma), and the almsgiving of the heart is through good intention and strong aspiration (himma).

Almsgiving to the poor is an external act about which there are no doubts. Almsgiving to the rich would be that you are generous in your concern for them, not expecting anything from them and not harboring covetous feelings regarding them.

As for kindness (maʿrūf), every good thing in the law is a kindness in which there is help for Muslims, the granting of felicity for them in nearness to God and intimacy with Him, and their elevation in encouraging one another to willing obedience. Whoever gives the alms of obeying his Lord with his lower self, and gives alms of contentment with His decree with his heart, seeks no revenge for himself and encourages people to that which will save them and guide [them] to their Lord. By the sincerity of such a person’s state, he sets things right between people. His action is a more eloquent admonition than his words. He is the sincere and truthful one (ṣiddīq)^{4The word ṣiddīq comes from the same root (ṣ–d–q) as “almsgiving” (ṣadaqa).} of his time. One who does not refine his own manners and behaviors will have no effect on the refinement of the manners and behaviors of other people. Likewise, one who does not polish his own state will have no effect on the polishing of others.

And whoever does that, desiring God’s good pleasure, not asking for wealth by it, or looking to achieve some state by it, will soon attain the rank of leadership (imāma) in the path of God. This is the wage promised in this verse.

But whoever makes a breach with the Messenger after guidance has become clear to him, and follows other than the way of the believers, We shall turn him over to what he has turned to, and We shall expose him in hell—an evil journey’s end.

Thoughts (khawāṭir) that come from the Real^{1For more on “thoughts that come from the Real” (khawāṭir al-ḥaqq) as distinguished from thoughts that come from other sources, see the section on “Thoughts” (al-Khawāṭir) in al-Qushayrī’s Risāla, 1:242–243.} are His emissaries to the servant. Whoever opposes the subtle directives (ishārāt) that are demanded by the inner path brings upon himself the punishments of hearts. Included among these is the blinding of his eyes to the perception of what is right (rushd). Just as someone who resists consensus (ijmāʿ) in the [outer] religion leaves the fold, so someone who resists what he recognizes as the truth after the path has become clear to him falls away.

God does not forgive that anything should be associated with Him; He forgives all except that, to whomever He will. Whoever associates anything with God, verily he has strayed far away.

What they pray to instead of Him are but females, and they only pray to a rebellious satan.

God has cursed him. And he said, “Assuredly I will take to myself an appointed portion of Your servants.

And I will surely lead them astray, and surely I will fill them with desires; and surely I will command them and they will cut up the cattle’s ears. And surely I will command them and they will change God’s creation.” And whoever takes Satan for a patron, instead of God, has surely suffered a manifest loss.

God does not forgive that anything should be associated with Him: The acknowledgment of anything other than Him, imagining even an atom to be a cause of origination, is the very essence of associating others with God (shirk). There is no possibility of pardon for it, while there is a possibility for pardon for other things. Those who seek access to [God] سبحانه by means of what they imagine are associating others with Him without realizing it. No, He is God, the One.

What they pray to instead of Him are but females: They set up inanimate things with names^{1That is, What they pray to instead of Him are but “idols with feminine names, such as al-Lāt, al-ʿUzza, and Manāt” worshiped by the Meccans (Tafsīr al-Jalālayn, trans. Hamza).} and plunged forward in their delusion. They relied on the errors of conjecture and therefore strayed far from the truth.

And they only pray to a rebellious satan. God has cursed him: that is, what they pray to is none other than Iblīs whom the Real has distanced from His mercy and sent away by His distancing. But Iblīs himself is one who is turned about in the grip [of God] according to what the Creator desires. If there was even an atom of [self-sufficiency] that one could affirm in him, [that would mean that] there is an associate to divinity in him. Instead it is only the Real سبحانه who brings about in created beings their states and circumstances (aḥwālan) and who creates that which follows [satanic] whisperings in being led astray (ḍalālan). For He سبحانه is the Guide and the One who leads astray, and the One who has free disposal over all. [God] most high^{2The blank in the Basyūnī edition has been completed with taʿālā from MS K117, fol. 54b.} creates the power of expectations (āmālan) in [human] hearts after [satanic] whisperings and He makes their ugly actions (aʿmālan) seem beautiful in their eyes. But then He does not allow their desires any realization (taḥqīqan), nor does He follow up what they had hoped for with any confirmation (taṣdīqan). [God] most high is the One who brings these effects into existence altogether (jumlatan), but He attributes them to Satan at one time (marratan) and to the disbeliever at another time (marratan). This is the [true] meaning of His saying, [And Satan said]. . . And I will surely lead them astray, and surely I will fill them with desires. . .^{3In other words, although the act of leading [people] astray is attributed to Satan, it is in fact only the Real who leads human beings astray and fills them with desires.} and the [true] meaning of His saying, He promises them, and fills them with desires [4:120].

He promises them, and fills them with desires; but what Satan promises them is only delusion.

For such—their abode shall be hell, and they shall find no refuge from it.

For those whose allotment is being led astray in the present (ḥāl), He has decreed punishment in the end (maʾāl). He makes appear what appears by His deliberative power—how could even a sliver of being astray or being guided belong to anyone? To fully grasp the truth of [God’s] oneness (tawḥīd) is a rare and precious thing—those who have mastered this are few.

But those who believe and perform righteous deeds, We shall admit them to gardens underneath which rivers flow, abiding therein for ever; God’s promise in truth; and who is truer in utterance than God?

“Those whom We have made fortunate by [Our] decree and speech (asʿadnāhum ḥukman wa-qawlan) were helped at the time We brought them into existence by [Our] generosity and power (awjadnāhum karaman wa-ṭawlan). Then surely We brought about what had been promised in reward (nuḥaqqiqu la-hum al-mawʿūda min al-thawāb) through what We gave them in a place of good return (bi-mā nukrimuhum bihi min ḥusni al-maʾāb).”

It is not your desires nor the desires of the people of the scripture. Whoever does evil shall be requited for it; and he will not find besides God any friend or helper.

And whoever does righteous deeds, whether male or female, and is a believer—such shall be admitted into paradise, and not be wronged the dint in a date-stone.

Whoever plants colocynth^{1A bitter plant.} will not harvest roses and jasmine.^{2The Arabic word is ʿabhar, which Basyūnī identifies as meaning “jasmine” or “narcissus” from the dictionary Lisān al-ʿarab.} Whoever drinks deadly poison will not find the taste of honey. Likewise, whoever squanders the duty of service will not become firmly established on the carpet of nearness. Whoever is branded with misfortune (wa-man wusima bi-l-shiqwati) will not be provided with the best of the best (lam yurzaq al-ṣafwati). Whomever the divine decree rejects (wa-man nafathu al-qaḍiyyati), there is no helper for him in creation (fa-lā nāṣira lahu min al-bariyyati).

And whoever does righteous deeds. . . “Whoever labors in Our service (khidma) will not be kept from attaining Our blessing (niʿma). Indeed, whomever We have made rich in seeking Us, We honor him in finding Us. Whomever We have made to drink from the cup of longing for Us, We bring him to the intimacy of meeting Us.”

And who is fairer in religion than he who submits his purpose to God and is virtuous, and who follows the creed of Abraham as a ḥanīf? And God took Abraham as a close friend.

To God belongs all that is in the heavens and in the earth; and God is ever the Encompasser of all things.

There is no one fairer in religion than he who submits his purpose to God. It means one who has made seeking God his sole objective and has purified his compact with God from what is other than God. For that reason he submits himself in all of his states to God through God and does not hold back anything from God from his wealth, his body, his spirit, his strength, his family, and his children. This was the state of Abraham عليه السلام.

And is virtuous (muḥsin): Being virtuous (iḥsān), as attested to in the sacred law, is to worship God as if you see Him. It is necessary that a remnant from the reality of separation (ʿayn al-farq) remain for the servant so that the performance of [God’s] rights سبحانه will be sound, for if he were to be completely taken over by the [ultimate] reality, his submission and virtue would not be sound. This is following Abraham عليه السلام the ḥanīf.^{1On the word ḥanīf, see al-Qushayrī’s commentary on Qurʾān 3:67.} Nothing remained of him which could be described as permanent.

And God took Abraham as a close friend (khalīl): He separated the event from any effort, labor, seeking, and striving when He said this, so that it would be known that friendship (khulla) is an act of being clothed by the Real, not an attribute which the servant acquires.

It is said that the friend (al-khalīl) is entirely in need of the Real at every breath. In every one of his breaths and states, there is nothing for him that is not through God and for God. [The word khalīl] is derived from khalla,^{2Basyūnī has voweled this as khulla, but Lane gives khalla as the correct voweling for the word meaning poverty (Lane, Arabic-English Lexicon, 1:780).} which means poverty (khaṣāṣa) and need (ḥāja).

It is [also] said to come from [the word] khulla, which means love (maḥabba). Friendship (khulla) is love (maḥabba) that reaches every part of someone. It permeates (takhallala)^{3The fifth form verb from the same root (kh–l–l).} one’s innermost self until there is no entry to it for anyone else.

When God سبحانه had purified and emptied [Abraham] عليه السلام of [any other], He raised him up in upholding His right after [Abraham’s] erasure from everything that is not God سبحانه. Then He said, “And announce among the people the [season for] pilgrimage” [22:27]: The pilgrim does not say labayyka^{4Part of the rite of pilgrimage to Mecca is repeating a prayer that begins with “Here I am O God, at your service” (labayyka).} except to God and this is an allusion to the gathering of the gathering (jamʿ al-jamʿ).^{5For more on this term, see the section on the “Gathering of the gathering” (Jamʿ al-jamʿ) in al-Qushayrī’s Risāla, 1:209–210.}

They will ask you for a pronouncement concerning women. Say: “God pronounces to you concerning them, and what is recited to you in the Book concerning the orphan women to whom you do not give what is prescribed for them for you desire to marry them, and the oppressed children and that you deal justly with orphans. Whatever good you do, God is ever Knower of it.”

He prohibited [men] from coveting that which would lead them to do harm or wrong to oppressed women and orphans. He explained that God is their avenger and that whoever is heedful of God regarding them will not lose anything on account of God but rather will find a beautiful recompense (jamīl al-jazāʾ). But whoever abuses them will suffer because of that a painful tribulation (alīm al-balāʾ).

And if a woman fears from her husband ill-treatment or rejection (iʿrāḍ), they are not at fault if they are reconciled through some agreement; reconciliation is better. But greed has been made present in the souls. If you are virtuous and fear, surely God is ever aware of what you do.

When the companionship of created beings becomes disconnected from the discourse of the Real,^{1The divine discourse is described in 39:23: God has revealed the best of discourses, a Book, consimilar in coupled phrases—whereat quiver the skins of those who fear their Lord; then their skins and their hearts soften to the remembrance of God.} [there is] a risk of alienation and blame (al-waḥsha wa-l-malāma), and [it] becoming mixed with aversion and disgust (al-nafra wa-l-saʾāma). Whoever rejects (ʿarada)^{2The verb “reject” or “turn away” (ʿaraḍa) corresponds to the verbal noun iʿrāḍ found in the verse.} God in his heart—created beings [will] reject consideration for his right. They all come out against him, find his affair pathetic (bi-istiṣghāri amrihi), and regard his worth as contemptible (wa-ishtiḥqāri qadrihi). But whoever returns to God in his heart, his affair will be restored to balance as a whole and in its particulars. His chest will expand with the capacity to bear the bad traits he finds in others, and he will draw the cloak of pardon over the defects of all of them, and prefer reconciliation (ṣulḥ) by abandoning his own portion in favor of theirs. God most high said, “Reconciliation is better.”

To ignore your aversion to those who quarrel with you is more appropriate and more advantageous for you than being arrogant with your foe and wanting revenge and the acknowledgment of your privileges. Most people^{3The translation follows “people” (nās) from MS K117, fol. 55a rather than the word “hypocrites” (munāfiqūn) found in the Basyūnī edition.} are in the fetters of this tribulation.

But greed has been made present in the souls: The greed of the lower self is the concern of the servant for his worldly portion. Whoever is veiled from witnessing the Real is inevitably brought back to witnessing the lower self.

If you are virtuous: [This] means that would be better for you. Being virtuous (iḥsān) is that you worship God as if you see him.

And fear: [This] means [fear] to look at your own status and worth. Rather look to your Lord and in seeing Him be annihilated from any vision of your own worth.

Surely God is ever aware of what you do: [This] means that once you have been annihilated from yourselves and your acts, God suffices as Knower [4:70] after your annihilation and He suffices as the Giver of existence following your effacement.

You will never be able to be just to your wives, even if you are eager; yet do not turn altogether away, so that you leave her like one suspended. If you set things right, and fear, surely God is ever Forgiving, Merciful.

[This] means when your concern is for yourself^{1There is a blank in Basyūnī’s text, which could not be clarified through MS K117, fol. 55a. The translation follows Basyūnī’s suggestion to add “when your concern is for yourself” to parallel the phrase, “when you have made God your concern.”} in your affairs, the state of your union together is overturned, and what was sound becomes ruined. But when you have made God your concern in your affairs, the balance of your life together will be restored and at that time will be cleared of turmoil. It is said that if God has decreed deficiency in intellect as someone’s state,^{2Basyūnī inserts a footnote saying that, by those deficient in intellect, al-Qushayrī means women. A ḥadīth found in al-Bukhārī (in the Book of Menstruation and the Book of Almsgiving) describes women as deficient in intellect and religion. Another ḥadīth, found in al-Bukhārī and Muslim (in the Book of Marriage), urges men to treat women well, saying that they were created from a rib [from Adam], and if you try to straighten it you will break it.} it will not be possible for you to set that deficiency right by your competence.

Yet do not turn altogether away: [This] means do not deviate from the clear path of the command. Stop where you have been told to stop and do what you have been commanded to do.

So that you leave her like one suspended: [This] means that when you prevent them from being with someone other than you, even as you cut them off from any share of you, you harm [them] in two ways, for there is nothing to be had from you and there [is] no way for them to be with someone else. This harm is very grave.

The allusion in this [verse] is that when the path to your share in worldly things is blocked, He سبحانه enables you to witness His reality to you and find His kindness. Surely whoever’s annihilation is in God (fa-inna man kāna fī Allāh talafuhu), the Real is his substitute (fa-l-ḥaqq subḥānahu khalafuhu). If you set things right between you and other created beings (wa-in tuṣliḥū mā baynakum wa-bayna al-khalq), and put your trust in what is between you and the Real (wa-tathiqū fīmā baynakum wa-bayna al-ḥaqq), surely God is ever forgiving of your failings (fa-inna Allāha ghafūrun li-ʿuyūbikum), merciful in pardoning your sins (raḥīmun bi-l-ʿafwi ʿan dhunūbikum).

But if they separate, God will compensate each of them out of His plenty. God is ever Embracing, Wise.

The essential companionship is the companionship of the heart in perpetual need of God, since there is no separating oneself from the Real. As for everything other than the Real, [human beings] have no need for one another except in the external sense—this is the thinking of those in a state of separation (aṣḥāb al-tafriqa). As for the people of realization (ahl al-taḥqīq), they have no doubt that the need of created beings is entirely for God سبحانه.

To God belongs all that is in the heavens and in the earth. We have charged those who were given the scripture before you, and you [to] “Fear God.” “If you disbelieve, then to God belongs all that is in the heavens and in the earth”; God is ever Independent, Praised.

[God] obligated everyone to return to Him and to avoid everything other than Him, and to hold to His command, but one party has been given success and another abandoned. Then He taught the people of realization that He is independent of the obedience of every friend (ghanīyun ʿan ṭāʿati kulli walīyin) and innocent of the error of every one who strays (wa-barīʾun ʿan zallati kulli ghawīyin).

To God belongs all that is in the heavens and in the earth; God suffices as a Guardian.

[God] cuts off the innermost selves from attachment to anything but Him by informing them that He alone possesses what is in the heavens and the earth. Then He evokes desire in them for His superior guardianship and His attending to their needs with beautiful kindness and superior capability by His saying, “God suffices as a Guardian. He sets things right by taking hold of your state without taking anything that is yours.”

If He will, He can remove you, O people, and bring others, surely God is ever able to do that.

One who is able to do without others in all eternity without beginning (man istaghnā ʿanhu fī āzālihi) has no need for them in all eternity without end (fa-lā ḥājatin lahu ilayhi fī ābādihi). It is said that He has no need for anyone, while the servant is unable to do without Him for even a single breath.

It is said that there is no limit to the things which are decreed, so that if it were not ʿAmr, then it would be Zayd. If it were not a servant, it would be servants. The only one for whom there is no substitute or replacement is the One, the Unique.

Whoever desires the reward of this world, then God has the reward of this world and of the hereafter; God is ever Hearing, Seeing.

When they attached their hearts to what is transitory in this world, He reminded them of what happens in the hereafter, saying, “then God has the reward of this world and of the hereafter.” This was to inform them that the blessing of the hereafter is far above what they aspire to in this paltry place. When the object of their search was elevated to the hereafter, He cut them off from any external or created thing, [saying], “And God is better and more enduring” [20:73].

O you who believe, be upright in justice; witnesses for God, even though it be against yourselves; or parents and kinsmen, whether the person be rich or poor; God is closer to the two. So do not follow any whim, lest you swerve, for if you twist, or refrain, surely God is ever aware of what you do.

“Justice” (qisṭ) is being fair and equitable (ʿadl). “To be upright” for God in being fair and equitable is to uphold His rights against yourself and to seek the same from everyone over whom you have authority. This can be accomplished either through an exhortation to act kindly or a rebuke concerning something despicable, admonitions, direction to a legal issue or guidance to something that is the right thing to do (ḥaqq). The deepest realization of what is right and true (taḥqīq)^{1The word taḥqīq comes from the same root as ḥaqq (ḥ–q–q). The Basyūnī edition adds li-Llāh (meaning, then, “the realization of God”) but this does not occur in MS K117, fol. 55b and has been omitted from the translation here.} will not touch the innermost self of one who holds back what is rightly due (ḥaqq) to God. The foundation of religion is to prefer the right of the Real (ḥaqq al-ḥaqq) over the right of created beings (ḥaqq al-khalq). Whoever prefers anyone—a father, mother, child, kinsman, or relation—to God, or holds back any portion due to Him, is not upright in justice.

O you who believe, believe in God and His Messenger and the Book which has been revealed to His Messenger; and the Book which was revealed before. And whoever disbelieves in God and His angels and His Books, and His messengers, and the Last Day, verily he has strayed far away.

“O you who believe from the point of view of demonstrative proof (burhān), believe from the point of view of clear evidence (bayān) until you believe from the point of view of unveiling (kashf) and eyewitnessing (ʿiyān).”

It is said: “O you who believe through affirmation (taṣdīq), believe by recognizing the truth (taḥqīq) that your salvation comes through His favor, not through your belief.”

It is said: “O you who believe in the present (ḥāl), believe with unwavering belief up to the end (maʾāl).”

It is said: “O you who believe, believe that He is^{1“That He is” (annahu) has been added from MS K117, fol. 55b.} beyond every union and separation (waṣl wa-faṣl), finding and losing (wajd wa-faqd).”

It is said “O you who believe through the use of the proofs of intellects (adillat al-ʿuqūl): When you alight in the courtyard of arriving and the bewilderment of sudden intuition and the forces of perplexity take possession of you, and you then awaken from this state of absence [from creation],^{2For more on what al-Qushayrī means by the term “absence” see the section on “Absence and presence” (al-Ghayba wa-l-ḥuḍūr), Risāla, 1:214–216.} believe that that which overwhelmed you was the witness of the Real (kāna shāhida al-ḥaqq), not the reality Itself (lā ḥaqīqata al-dhāt), for the Eternal is too sanctified and holy for any nearness and distance, union and separation.”

Verily, those who believed, and then disbelieved, and then believed, and then disbelieved, and then increased in disbelief—it was not for God to forgive them, nor to guide them to a way.

Give tidings to the hypocrites that for them there is a painful chastisement.

Those whose states have alternated so that they rise and fall, then rise up again and then stumble^{1“And stumble” (wa-ʿatharū) has been added from MS K117, fol. 55b.}—He has sealed their states in their unseemliness. The arrows of divine power have struck them by decree and the misery of fate has caught up with them as their final state. The Real سبحانه will not guide them to a purpose, nor lead them to good sense. “Give tidings to them of separation without end (fa-bashshirhum bi-l-furqati al-abadiyya) and tell them of punishment uninterrupted (wa-akhbirhum bi-l-ʿuqūbati al-sarmadiyya).”

Those who take disbelievers for friends instead of believers—do they desire power with them? Truly, power belongs altogether to God.

It has been revealed to you in the Book that: “When you hear God’s signs being disbelieved and mocked, do not sit with them until they engage in some other talk, for otherwise you would surely be like them.” God will gather the hypocrites and disbelievers, all together, into hell.

Whoever clings to a created being has sought refuge with someone other than the One who protects. He relies on a place that will provide no shelter. He has fallen into the abyss of error, whose depth is bottomless and ruse calamitous. Do they desire power with those who have themselves been humbled by [the command] to “Be”?^{1God’s engendering command (amr al-takwīn) is mentioned in such Qurʾānic verses as, When He decrees a thing, He but says to it, “Be” and it is [2:117, 3:47, 19:35, 40:68] and His command, when He wills it, is just to say, “Be,” and it is [36:82].} How can they have any power to determine the truth? How can those who have no power extend power to anyone else?

It is said that “We do not know what is more shameless in their condition: seeking power while they are themselves humbled by the [divine] subjugation and held in the [divine] grasp, or their thinking and imagining that [power] can be from anything other than God.”

It is said that whoever seeks something from any direction other than Him—failure is the ultimate end of his effort (fa-l-ikhfāqu ghāyatu jahdihi). Whoever desires wealth in regions of indigence—being reduced to poverty is the outcome of his toil (fa-l-imlāqu quṣārā kaddihi).

It is said that if they had been rightly guided to finding [the true source of] power, their seeking would not have been diverted to those who possess no authority.

Truly, power belongs altogether to God: The power is of two kinds: an eternal power, which is an attribute of God, and a contingent power which He سبحانه apportions to whomever He will. [Power] belongs to God most high as something that is His and is [also] a gift from Him [to human beings].

It has been revealed to you in the Book. . . Do not make neighbors of those alienated in feeling and affection, for the darknesses of their souls extend to your hearts as you seek to inhale the fragrances they refuse to take in. One becomes partner to the state of those with whom one sits. The sitting companion of those in a state of intimacy becomes an intimate himself while the sitting companion of those in darkness is himself estranged.

It is said that emigrating from the enemies of the Real is a duty. Opposition to and separation from adversaries is an obligation. To trust in those who are heedless is to knock on the door of separation.

For otherwise you would surely be like them: The clearest evidence of a man’s^{2There is a blank in the Basyūnī edition that has been completed with the word “man” (rajul) from MS K117, fol. 56a.} secret being can be found in the company he keeps and the relationships he cultivates. Like is tied to like and the branch extends outward from the trunk.

Those who wait in watch for you, and, if a victory comes to you from God, say, “Were we not with you?”; but if the disbelievers have some luck, they say, “did we not gain mastery over you, and did we not defend you against the believers?” God will judge between you on the Day of Resurrection, and God will never grant the disbelievers a way over the believers.

Because they lacked sincerity (ikhlāṣ) in the truest sense and had not tasted true conviction (ʿaqīda), they showed themselves to be of a different character from those who, in the [divine] decree, submitted. [Those who submitted] and the disbelievers are not the same. It is necessary for the people of the Real to be wary of [the disbelievers] and to stay aloof from them. Then He سبحانه included a beautiful expression of His sufficiency for them by His saying, “God will never grant the disbelievers a way over the believers,” which is an all-encompassing statement. Surely the evil of their deception is diverted back to them (fa-inna wabāla kaydihim ilayhim maṣrūfun) and the requital for their plotting is reserved for them (wa-jazāʾa makrihim ʿalayhim mawqūfun). The right and true reality—its people are aided from the power of the Real سبحانه (wa-l-ḥaqqu min qibali al-ḥaqqi subḥānihi manṣūrun ahluhu). The false—its foundation is uprooted through the help of the Real سبحانه (wa-l-bāṭilu bi-naṣri al-ḥaqqi subḥānihi mujtaththun aṣluhu).

The hypocrites seek to trick God, but He is tricking them. When they stand up to pray, they stand up lazily and to be seen by people, and they do not remember God save a little.

Wavering, all the time—not to these, neither to those; and he whom God sends astray, you will never find for him a way.

The trickery of the hypocrites is the outward display of conformity on the path (iẓhāru al-wifāqi fī l-ṭarīqa) while inwardly [they] cling to association [of others with God] in [their] creed (wa-istishʿāru al-shirki fī l-ʿaqīda).

The trickery of the Real toward them is what they imagine regarding salvation, [after they] decided they have a special entitlement to it. But when the covering is lifted, they will know for certain that what they thought was drink (sharāb) was a mirage (sarāb). God most high said, “And there will appear to them from God that which they had never reckoned” [39:47].

When they stand up to pray. . . The sign of hypocrisy is finding energy when one can be seen by others but then losing resolve when the opportunity to be seen passes.

Wavering, all the time. . . Those who are worth the least among created beings are those who remove the vest of servanthood (akhassu al-khalqi man yadaʿu ṣidāra al-ʿubūdiyya) and have not found a way to true freedom (wa-lam yajid sabīlan ilā ḥaqīqati al-ḥurriyya).^{1The MS K117, fol. 56a has “service” (khidma) here instead of “freedom” (ḥurriyya).} They do not have even a sliver of precious nobility (fa-lā lahu min al-ʿizzi shaẓīyya) nor an agreeable way of living in their heedlessness (wa-lā fī l-ghaflati ʿīshatu hanīyya).

O you who believe, take not the disbelievers as friends instead of the believers: do you desire to give God over you a clear warrant?

He repeated the admonition to them^{1The first admonition occurs in Qurʾān 4:139.} and confirmed the command to separate themselves from enemies. This was to emphasize the warning, strengthen the prohibition, and end the argument by putting a stop to^{2The Basyūnī edition has a blank here, which has been filled in with bi-ḥasm from MS K117, fol. 56a.} any possible excuses.

Do you desire to give God over you a clear warrant? He warned them about their friendship with the disbelievers over and above other oppositional acts because it involves a preference for something other than the [appropriate] object of adoration (maʿbūd). Preferring another to the beloved (maḥbūb) is the gravest of sins in the precepts of love (aḥkām al-widād). When one’s heart becomes engaged with others in the place reserved for believers, this necessarily brings about a bad outcome. How should one’s heart be engaged with others in the place reserved for the Real?

The punishment He promised them was to leave them to their own devices and to what they had chosen [when they] sided with the disbelievers. What a wretched substitution! It is the same with those who remain apart from the Real (ḥaqq)—He leaves them with created beings (khalq). He doubles their affliction by their remaining apart from the Real (lil-baqāʾi ʿan al-ḥaqq) and remaining with created beings (wa-l-baqāʾi maʿa al-khalq). Both of these are severe punishments.

Verily, the hypocrites will be in the lowest level of the fire; and you will never find a helper for them.

This verse indicates that the hypocrite is not one who is sincerely seeking the protective trust (mustaʾmin), for being true to the trust (īmān) is what brings protection (amān). The one who holds true to the trust (muʾmin) [or “the believer”] is saved by his faith (īmān) from the fire—that which causes one’s falling to the lowest level of the fire cannot be called faith (īmān). It is said that this is verified by His words, God is the best of schemers [3:54 and 8:30], which is to say His scheming (makr) is superior to all other scheming.^{1In other words, saying they had belief was of no benefit to the hypocrites.} When the hypocrites’ scheming with the believers was exposed, their punishment was more severe than the punishment of those who declared their disbelief openly.

Because of what is in the tradition, “One meets God in whatever state one is in,”^{2Neither Basyūnī nor ʿAbd al-Raḥmān give a source for this tradition.} it is said that He transfers them from their present state to one like it^{3The translation follows “like” (mithl) from MS K117, fol. 56a rather than “more intense” (ashadd).} in the future. Just as today the hypocrites are in the lowest level of being cut off [from the communion of lovers],^{4Basyūnī’s edition has ḥajr and he adds a footnote saying he thinks hajr is preferable. Hajr is the word that appears in MS K117, fol. 56a.} so will they be transferred to the lowest level of the fire. The lowest level of their being cut off in the present is that they bear the name of “faith” (īmān), while in fact they do not have even a sliver from God. This is the greatest of afflictions.

It is said that they deserve the lowest level of the fire because they kept company here with the greatest name of God without respect (ḥurma).

It is said that they deserve [the lowest level of the fire] because they were present but lacked any sense of propriety (adab) in what they said. By this they were driven far away.

Save those who repent, and make amends, and hold fast to God and make their religion purely God’s; those are with the believers; and God will certainly give the believers a great wage.

Although not all of these conditions are ordinarily required to repent of one’s sin, they are necessary for hypocrites to renounce their hypocrisy because of the recalcitrant nature of their disbelief. For those who meet these conditions, He said, “those are with (maʿa) the believers.” He did not say “of” (min)^{1When used to describe the relationship between people, the preposition min indicates that one is part of a group of people who share the same beliefs and sentiments. (See Lane, Arabic-English Lexicon, 2:3024).} the believers. In this there is another allusion to the imperfection in their rank, even though they have sincerely made amends for the evil they did in the past. Regarding its meaning they have recited:

Apologies are easy.

What a difference

between apologies

and thankfulness!^{2This verse does not appear in Muṣṭafā.}

[Others] say that the preposition “with” (maʿa) indicates accompaniment, so that when they were included with the believers, they became deserving in the same way as the group of the believers.

Here repentance (tawba) means that they renounce their hypocrisy and make amends in the sincerity (ṣidq) of their faith, and hold fast to God in absolving themselves of their own power and strength, and bearing witness to the blessing of God toward them in guiding them and delivering them from their hypocrisy, and make their religion purely God’s. They regard^{3The word rāʾū has been added from MS K117, fol. 56b.} their deliverance as being by the grace of God, not by their newfound faith, nor by the renouncement of their past hypocrisy.

It is said that they make their religion purely God’s means [that they] perpetually seek God’s help in strengthening them in faith and protecting them from reverting to their past hypocrisy.

It is said that they repent from hypocrisy, and make amends through the purification of belief, and hold fast to God by asking for His favor, and make their religion purely God’s in that their deliverance is by the grace and kindness of God, not by their having done anything to make it happen.

Why would God chastise you if you are thankful and believe? God is ever Thankful, Knowing.

This verse is among the verses which evoke beautiful hope and powerful optimism because He has appointed two things as tokens of protection from punishment. These are thankfulness (shukr) and belief (īmān), which are simple and light-hearted qualities. Thankfulness (or praise) is an assertion (qāla), and belief (or faith) is a state (ḥāla). When^{1The translation follows the word “when” (ḥīna) from MS K117, fol. 56b rather than “from” (min) from the Basyūnī edition.} He is pleased with a servant’s words and state, He makes the way easy for him. Thankfulness or praise (shukr) is only sound when heard from one who is faithful rather than one who is not, because it is an act of willing obedience (ṭāʿa). The obedience of those who have no faith is not genuine.^{2In other words, their attitude is not one of willing obedience (ṭāʿa) but rather reluctance and aversion (karh), which is a sign of their infidelity and lack of gratitude (kufr). Qurʾān 3:83 contrasts these attitudes, saying And to God prostrate whoever is in the heavens and the earth, willingly (ṭawʿan) or unwillingly (karhan). See also verses 9:53 and 41:11.}

And believe, that is, [believe, or come to believe] in the end. It is as if He is explaining that salvation will only be for those who, at the end of the day, believe. The meaning of the verse, then, is that God will not chastise you with the chastisement of abiding [in hell] if you are thankful in your present state and believe in the end.

It is said that when you are thankful and believe, you attest to the fact that your salvation [comes] through God, not through your thankfulness or your belief.

It is said that thankfulness is witnessing the blessing from God and belief is seeing God in the blessing. It is as if He said, “If you understand the blessing as coming from God, then let not the witnessing of this blessing cut you off from witnessing the One who gives the blessing.”

Wa kāna Allāh shākiran ʿalīman means God is ever Thankful, Knowing (Allāh shākirun ʿalīmun).^{3Al-Qushayrī rephrases the verse here to show that the verb kāna, which sometimes refers to the past, can also refer to an ongoing state.} The meaning of His being “thankful” is that He is the One who commends the servant and the One who bears witness to him in what he does. This is because the true sense and definition of thankfulness is praise for the one who acts in a beautiful way (muḥsin) by mentioning the beautiful action he does (iḥsān). “The servant gives thanks to God” means he praises Him for His beautiful action (iḥsān) toward him, which is His blessing to him. “The Lord gives thanks to the servant” means that He praises [the servant] for his beautiful action (iḥsān), which is his willing obedience (ṭāʿa) to Him. God praises him for what he does in willing obedience even though He knows his many sins.

It is said that [God] is thankful to (or praises) [the servant] even though He knows that he will return again to his unseemly actions.

It is said that [God] is thankful to [the servant] because He knows his weakness. It is [also] said that He is thankful to him because He knows that [the servant] is not refusing to obey and that his aim is not to oppose His Lord. Rather, he sins because of the overwhelming desires that are part of being human.

It is said that [the servant] is thankful to [God] because the servant knows in his sinful condition that he has a Lord who pardons him.

God does not like the utterance of evil words out loud, unless a person has been wronged. God is ever Hearer, Knower.

What a person who has been wronged says about the one who has wronged him is not evil in the true sense of the word, by the permission of God, but it is nonetheless a good thing to let the matter drop. God most high has said, “For the requital of an evil is an evil deed like it” [42:40], so requital is not an evil deed. [But whoever pardons and reconciles, his reward will be with God. Truly He does not like wrongdoers] [42:40].

It is said that anyone who knows that his Protector hears is ashamed to give free voice to the urgings of his lower self.

It is said that evil words out loud are what you hear within yourself [when] you think ill thoughts about others. The elect take responsibility in their inward thoughts for that which, if heard [out loud] from ordinary people, might^{1There is a blank in the Basyūnī edition which has been completed with the word laʿalla from MS K117, fol. 56b.} be held against them.

Unless (illā) a person has been wronged: Some say [this means] “not even (wa-lā) the one who has been wronged.” Others say its meaning is this: “But (wa-lakinna) a person who has been wronged” has the right to mention the one who has intentionally wronged him.

It is said that those who do not prefer praise of the Real (madḥ al-ḥaqq) over defaming one’s fellow creatures (qadḥ al-khalq) have been cheated of the present moment.

It is said that those who look to created beings with the eye of connecting to the Real, [see] that they are servants of God, [and] will speak no ill of them. A man says to his companion, “Out of respect for you, I will bear the lowliest^{2There is a blank in the Basyūnī edition, which has been completed with the word adwan from MS K117, fol. 57a.} service to you, even beyond that which I would bear for my son.” When there is commitment like this between human beings, how much more worthy is the servant’s regard for refined behavior (adab) between him and His Protector!

It is said that God does not like the utterance of evil words out loud among ordinary people, nor does He like that in the inward thoughts of the elect.

It is said that the utterance of evil words out loud among ordinary people is their description of God in ways [for which they] have no permission or divine sanction.

The utterance of evil words out loud is describing your fellow creatures in ways that the law does not permit. [It is] describing the Real as He cannot be described, so that you will be lying regarding Him. [It is also] describing any deficiencies of the elect, even if you are being sincere.

God is ever Hearer, Knower: Hearer of what you say, Knower of your defects. It means “do not say of others that which you know is the same in you.”

It is said [this means] Hearer of what you say, Knower of the blamelessness of the one you defame. There is a threat in [the verse] to the defamer on behalf of the one who is innocent of what he has been accused.

It is said that Hearer, [is addressed to] “O you who wrongs,” [and] Knower [is addressed to] “O you who has been wronged.” This is a threat to these and good news for those.

If you show good, or conceal it, or pardon evil, then surely God is ever Pardoning, Powerful.

If you show good, taking on the good manners found in the law (takhalluqan bi-ādābi al-sharīʿa) or conceal, recognizing the truth in the precepts of the deeper reality (taḥaqquqan bi-aḥkāmi al-ḥaqīqa), or pardon evil, adopting from God what He has entrusted you with in the most beautiful ways of behaving, then surely God is ever Pardoning of your defects (li-ʿuyūbikum), Powerful in causing you to attain what you love (ʿalā taḥsīli maḥbūbikum) and causing you to recognize the true nature of what you seek (wa-taḥqīqi maṭlūbikum).

It is said that if you show good you will be an example for humankind in what you practice and in what you propose to others who might be guided from the way of your practice. If you conceal it, content with only His knowing it, and safeguard yourselves from the evils of affectation, and trust that those of you who act for Him will be seen and known by Him, or pardon evil, that is, you abandon^{1The verb “to pardon” (ʿafā) can also be translated as “to efface” or “to eliminate.” al-Qushayrī seems to have this meaning in mind when he suggests that if you work to efface the promptings of the lower self, God will efface (that is, pardon) your sins.} what your lower selves call you to—then God will grant you His pardon for what you do. He [also] has the power to afflict you with that which the oppressor is afflicted with. This, then, is a warning to them about being heedless in witnessing the favor (minna) and a way of alerting them to the fact that they should seek refuge from being deprived of protection (ʿiṣma) and seek refuge from being abandoned so that they fall into discord (fitna) and trial (miḥna).

It is said [the verse means] if you show good, acting well toward people, or conceal it, praying for them in secret, or pardon evil, even if you have been wronged [then surely God is ever Pardoning, Powerful].

It is said concerning those who act well toward you, show them good outwardly. Those who spare you from their evil, be loyal in friendship and pray for them inwardly. Those who act badly toward you, pardon them with generosity and graciousness. You will find pardon from God according to what you yourself do, for surely your sins are more numerous. He has the power to give you in favor and blessings that which you cannot attain by taking vengeance or revenge.

Those who disbelieve in God and His messengers and seek to divide between God and His messengers, and say, “We believe in some, and disbelieve in some,” and seek to adopt a way between them.

Those are the disbelievers truly; and We have prepared for the disbelievers a humiliating chastisement.

[God] relates that they have added the blameworthy actions enumerated here to the shamefulness of their disbelief. He explains that He has doubled their chastisement as requital for their sin so that you will know that He is ever on the watch [89:14] over those who act in corrupt and harmful ways.

And those who believe in God and His messengers and do not seek to divide between any of them, those—We shall surely give them their wages. God is ever Forgiving, Merciful.

When they believed in all of the messengers and confirmed everything to which they were commanded, they deserved acceptance and the beautiful recompense. To let go of one’s faith in some individuals is to let go of one’s faith in [the messages sent in other] time periods. Just as [God] will not accept the faith of a person whose faith does not include all the messages that have come before him,^{1The blank in the Basyūnī edition has been completed with azminatihi from MS K117, fol. 57a.} likewise He will not accept the faith of a person whose faith does not include all that faith demands of him, since [God] made that a condition for its actualization (taḥqīq) and perfection (kamāl).

This alludes to the fact that anyone who does not wholeheartedly enter into the covenant will not have so much as a sliver of the reality of communion [of lovers]. The Prophet ﷺ said, “The pilgrimage is [the day of] ʿArafa.”^{2ʿAbd al-Raḥmān gives several references for this ḥadīth, including Abū Dāwūd and al-Tirmidhī.} Anyone who traverses the distance, even if he comes from a deep ravine,^{3A reference to Qurʾān 22:27: They shall come from every deep ravine.} but then holds back even a little from ʿArafāt, has not experienced the pilgrimage. The Prophet ﷺ said, “The servant who has contracted with his master to be freed is still a servant to the last dirham.”^{4This saying occurs in al-Qushayrī’s commentary on Qurʾān 2:14–15 but is not attributed to the Prophet there. ʿAbd al-Raḥmān gives several references for the ḥadīth, including Abū Dāwūd and al-Tirmidhī.}

The people of the scripture will ask of you to cause a Book to be revealed to them from the heaven. They asked Moses for something greater than that, for they said, “show us God openly”; so the thunderbolt seized them for their evildoing. They then took to themselves the [golden] calf after clear proofs had come to them; yet We pardoned that; and We bestowed upon Moses clear authority.

The verse includes two kinds of unseemly acts. The first was their asking to be shown [God] and the second was their worshiping the calf after clear signs had been made manifest to them. Their asking to be shown [God] was blameworthy because they impudently demanded it, and there was no excuse for this after miracles had come to them. Therefore they were not seeking the vision for instruction, nor as a means to confirm their faith, nor were they brought to that [point] by intense longing. This shows a lack of manners (sūʾ adab).

There is an allusion [in the reference] to those who are content to have the calf as their object of worship. While submitting themselves to it, how can they bear witness to the Real?

It is said that the innermost selves of the people were untouched by deeper knowledge and they therefore clung with their intellects to a limited thing (maḥdūd), allowing that to be their object of worship (maʿbūd).

And we bestowed upon Moses clear authority: a manifest proof—indeed a light^{1The translation follows the word “light” (nūr) found in MS K117, fol. 57a rather than tafarrud from the Basyūnī edition.} that preserved him from declaring any likeness [to God] (tamthīl) or stripping [Him] of His attributes (taʿṭīl).

The clear authority is actualization (taḥṣīl)^{2In his use of the word taḥṣil here, al-Qushayrī seems to have in mind the acquisition of deeper knowledge of God through the spiritual faculties and not just the intellect. See also his use of this word in his commentary on Qurʾān 2:171.} and declaring God incomparable (tanzīh), neither stripping God of His attributes (taʿṭīl) nor comparing Him to His creation (tashbīh).

It is said that the clear authority is the power to hear the [divine] speech (al-khiṭāb) without intermediary.

It is said that the clear authority belongs to this community in the future, and it is their abiding in the state of meeting [God]. In the tradition of the vision, [the Prophet] ﷺ said, “You will not be gathered together [in one group] in seeing Him.”^{3The translation follows the Basyūnī edition, where the ḥadīth is written as lā tuḍāmmūna (or taḍāmmūna) fī ruʾyatihi. MS K117, fol. 57b has a different version of the ḥadīth: lā tuḍārrūna (or taḍārrūna) fī ruʾyatihi which can be translated as “You will not dispute with one another about seeing Him.” For a brief discussion of the variations and their possible meanings, see Lane’s entry on ḍ–r–r (Lane, Arabic-English Lexicon, 2:1775–1776). Basyūnī adds a reference to yet another ḥadīth that occurs in al-Bukhārī and Muslim: “...you will see your Lord just as you see this moon.” ʿAbd al-Raḥmān gives numerous sources for the ḥadīth including al-Bukhārī, Muslim, and al-Tirmidhī.}

And We raised above them the mount, by the covenant with them, and We said to them, “Enter the gate, bowing”; and We said to them, “Transgress not the Sabbath, and We took from them a firm covenant.

The more signs were given to them outwardly, the more denial and rejection there was in their hearts. Receiving more communications did not benefit them, since the eyes of their hearts were not open to witnessing [these communications]. God most high said, “But signs and warners do not avail a folk who will not believe” [10:101].

So, for their breaking their covenant and disbelieving in the signs of God, and slaying the prophets wrongfully, and for their saying, “Our hearts are covered up”—nay, but God sealed them for their disbelief; so they do not believe, except for a few.

Its meaning is: Because they committed these prohibited acts (li-irtikābihim hādhihi al-manāhī) and because they were marked by acts that deserve punishment (wa-li-ittiṣāfihim bi-hādhihi al-majāzī), We caused them to alight at the dwellings of disgrace (aḥlalnāhum manāzila al-hawān) and sent down upon them punishments of all kinds (wa-anzalnā bihim min al-ʿuqūbati funūna al-alwān).

It is said that the misfortune of their oppositional acts affected them cumulatively. One of the consequences of acting disobediently is being left to commit even more prohibited acts. By violating the covenant and not repenting, they were pulled toward disbelief in [God’s] signs. Then, because of the misfortune of this disbelief, they were left to themselves until they slew the prophets عليه السلام wrongfully. Then, because of the misfortune of [these ever more shameful acts], they had the audacity to claim a keen ability to comprehend, saying “Our hearts are the vessels for all kinds of knowledge.”^{1The phrase in this Qurʾānic verse, Our hearts are covered up (qulūbunā ghulf), is explained in commentaries such as Tafsīr Ibn ʿAbbās as meaning “our hearts can absorb any kind of knowledge” (trans. Guezzou).} God replied to them, “but God sealed them for their disbelief.” He hid the place of deeper knowledge (ʿirfān) from them and they wandered about in their errors.

And for their disbelief, and their uttering against Mary a tremendous calumny.

To transgress the limit is error, just as it is error to diminish or subtract from the truth. Some people slandered Mary and accused her of fornication. Others transgressed the limit in a terrible calumny, saying her son was the son of God. Both of these groups fell into error.

It is said that Mary رضي الله عنها was a friend (waliyya) of God through whom two groups become miserable: those who exceed all bounds (ahl al-ifrāṭ) and those who fall short (ahl al-tafrīṭ).^{1Al-Qushayrī is making a play on words by using two verbal nouns from the same Arabic root f–r–ṭ.} This is also how it is with His friends—those who reject [the friends] suffer from their lack of respect for them and those who believe things about [the friends] that cannot be said of them suffer from their excessive adulation of them. This is something that most of the great ones have had to endure.

And for their saying, “We slew the Messiah, Jesus son of Mary, the Messenger of God.” And yet they did not slay him nor did they crucify him, but he was given the resemblance. And those who disagree concerning him are surely in doubt regarding him. They do not have any knowledge of him, only the pursuit of conjecture; and they did not slay him for certain.

Nay, God raised him up to Him. God is ever Mighty, Wise.

It is said that God caused the one who slandered [Jesus] to resemble him, and he was killed and crucified in his place. There is a saying that one who digs a grave for his brother falls into it.

It is [also] said that Jesus عليه السلام said, “Whoever agrees to have my resemblance cast upon him, so that he is killed in place of me will have the garden,” and one of his companions agreed. It is said that because [this companion] patiently bore the injury (talaf), he was not deprived of the recompense (khalaf) from God. God most high said, “Indeed We do not leave the reward of those of good deeds to go to waste” [18:30].

It is said that because this man, who was a companion of Jesus عليه السلام, was without any imperfection in his lower self (nafs), he became [Jesus’s] friend in spirit (rūḥ). When Jesus عليه السلام was raised up to the place of intimacy (maḥall al-zulfa), the spirit of this one who ransomed [Jesus] with his lower self was raised up to the place of nearness (maḥall al-qurba).

And there is not one of the people of the scripture but will assuredly believe in him before his death; and on the Day of Resurrection he will be a witness against them.

Because He determined that there will be no protection (amān) granted to them at the time of despair, their faith (īmān) at that time will not benefit them. This tells us that what is taken into consideration [comes from] the protection (āmān) granted by the Real, not from the faith (īmān) of the servant.

And because of the evildoing of some of those of the Jews, We have forbidden them certain good things that were lawful for them, and because of their barring from God’s way, many.

And because of their taking usury when they had been forbidden it, and their consuming people’s wealth through falsehood, and We have prepared for the disbelievers among them a painful chastisement.

It is said that committing prohibited acts leads to the forbidding of what had been permitted. Whoever commits a prohibited act with his outward self is forbidden that which he used to find in his permitted states and the subtle kindnesses received in his innermost self.

But those of them who are firmly rooted in knowledge, and the believers, believing in what has been revealed to you, and what was revealed before you, and those who observe the prayer; and pay the alms, and those who believe in God and the Last Day—to them We shall surely give a great wage.

The one who is firmly rooted in knowledge (ʿilm) is not a blind follower in matters of proof (dalīl), just as he is not a blind follower in matters of judgment (ḥukm). Rather, he replaces [blind following] with reflective thought (naẓar) to the point that there is no possibility of doubt in his intellectual understanding (ʿaql).

It is said that the one who is firmly rooted in knowledge ascends from the limit of the study of demonstrative proof (burhān) and reaches the realities of clear evidence (bayān).

It is said that the one who is firmly rooted in knowledge is one whose knowledge is practiced to the degree that he benefits from knowledge that is hidden from others, as in the tradition, “Whoever practices what he knows—God grants knowledge of what he does not know.”^{1Neither Basyūnī or ʿAbd al-Raḥmān give any references for this tradition.}

[The phrase] those who observe prayer is in the accusative to indicate the laudative.^{2In other words, the grammatical form in this verse is used to emphasize the praiseworthy quality of prayer.} Prayer is given distinction among the other acts of worship because it follows [the mention of] faith in most passages in the Qurʾān, and because God سبحانه gave the command for prayer directly to the Messenger ﷺ on the night of the miʿrāj without the intermediary of Gabriel عليه السلام, and because of other reasons.

A great wage: The great wage is that which is over and above what the work deserves.

We have revealed to you as We revealed to Noah, and the prophets after him, and We revealed to Abraham and Ishmael and Isaac, and Jacob, and the tribes, and Jesus and Job and Jonah and Aaron, and Solomon, and We gave to David the inscribed Book.

The singularity of the Prophet ﷺ among the prophets is in [the call to] believe in the singularity of [all of them] in distinction and merit. [God] singled out Noah based on what he deserved in station and singled out Our Messenger عليه السلام based on what he deserved. They shared in being singled out because each illustrated [his] merit according to [his] station. One was without parallel among his kind in ten^{1The translation follows the word ʿashr from MS K117, fol. 58a rather than the word ghayr found in the Basyūnī edition.} virtues, and the other was without parallel among his class in a thousand virtues. Both were singled out [by God] but one has ten virtues while the other has a thousand virtues.^{2The last sentence in this paragraph has been added on the basis of MS K117, fol. 58a.}

And messengers We have told you of before, and messengers We have not told you of; and God spoke directly to Moses.

God’s way (sunna) regarding his friends (awliyāʾ) is to veil some and to make others known. This is also His way with the prophets عليهم السلام. He proclaims the names of some and refers to others in a general way. Belief is obligatory in all the prophets as a whole and individually, just as respect is obligatory for all of the friends as a whole and individually. Likewise, He veils some of the states of the servants and makes others apparent. He asks for purity and sincerity with regard to what He makes apparent to them. With regard to what He veils from them, He jealously protects their hearts from viewing these states as an entitlement that gives them special claim to the meanings of the realities He has singled out for them.

[His words] and God spoke directly to Moses tell of His selecting [Moses] to hear His speech without intermediary.

messengers bearing good tidings and warning so that people might have no argument against God after the messengers. God is ever Mighty, Wise.

He informed created beings of the measure of [the messengers’] worth. He explained that He sent the messengers to them and that they should look to them alone for the gathering of their reward and to avoid what would make them deserving of punishment. [He explained] that created beings have no [other] way to the comfort they seek or the hurt they wish to avoid in the present or in the end.

So that people might have no argument against God after the messengers. God is ever Mighty, Wise: How could one who has need (ḥāja) of God, have an argument (ḥujja) against God? But God addressed them^{1The Basyūnī edition has a typographical error here. It should read khāṭabahum, as it does in MS K117, fol. 58a.} in accordance with their understandings.

But God bears witness with what He has revealed to you; He has revealed it through His knowledge; and the angels also bear witness; and God suffices as a Witness.

In mentioning His knowledge of [the Prophet’s] sincerity, God consoled him for the lies that created beings told about him. For this reason He said, “God suffices as a Witness.”

Surely those who disbelieve and bar [people] from the way of God, they have indeed gone far astray. Surely those who disbelieve and who have done wrong, it is not for God to forgive them, neither to guide them to any path, except for the path of hell, abiding, therein, forever; and for God that is an easy matter.

He made their barring believers from following the truth the equivalent of their disbelief in God. [In equating these two] God most high treats the rights of His friends as seriously as He treats His own right. Then He said, surely those who disbelieve and who have done wrong. He made their wrongdoing (ẓulm) the same^{1The translation follows the word shibh from MS K117, fol. 58a rather than “way” (sabīl) from the Basyūnī edition.} as their disbelief (kufr) and attached to both of these the justly deserved abiding punishment. Even if wrongdoing is not like disbelief in deserving the threat of endless duration, the misfortune of it is that God may abandon those who do it until they succumb to disbelief.

O people, the Messenger has now come to you with the truth from your Lord; so believe, it is better for you. And if you disbelieve, then surely to God belongs all that is in the heavens and in the earth; and God is ever Knowing, Wise.

He states that He سبحانه is not in need of them.^{1The Basyūnī edition begins this passage with, “O people of the scripture,” but this does not appear in MS K117, fol. 58a. It has been omitted from the translation since the phrase occurs in the next verse rather than this one.} If they believe, they will have acquired good fortune for themselves (fa-ḥuẓūẓu anfusihim iktasabūhā). If they disbelieve, they will have drawn their afflictions upon themselves (fa-balāyāhum li-anfusihim ijtalabūhā). The Real تعالى is beyond being described by the adornment^{2The word “ignorance” (jahl) occuring in Basyūnī’s edition is clearly a manuscript error. Basyūnī suggests “perfection” (kamāl) as the correct word. The translation follows MS K117, fol. 58a, which has the word tajammul.} of anyone’s consent (li-wifāqi aḥadin) or the deficiency of anyone’s opposition (li-khilāfi aḥadin).

And if you disbelieve, then surely to God belongs all that is in the heavens and in the earth means that they may abandon the practice of servanthood in their actions, but they cannot abandon the reality of their being His servants as created beings. God most high said, “There is none in the heavens and the earth but he comes to the Compassionate One as a servant” [19:93].

O people of the scripture, do not go to extremes, in your religion and do not say about God except the truth: the Messiah, Jesus the son of Mary, was only the Messenger of God, and His word which He cast to Mary, and a spirit from Him. So believe in God and His messengers, and do not say, “Three.” Refrain, it is better for you. Verily, God is but One God. Glory be to Him, that He should have a son! To Him belongs all that is in the heavens and in the earth. God suffices as a Guardian.

Their going to extremes in their religion [refers to] their following their own opinion, since they described what they worshiped in the likeness of created beings. [This] was also contradictory, since they said one is three and three is one. To persevere in what is false only increases the falseness.

The Messiah would never disdain to be a servant of God, neither would the angels who are nigh. Whoever disdains to worship Him, and waxes proud, He will assuredly muster them to Him, all of them.

As for those who believed, who did righteous deeds, He will pay them their wages in full, and He will give them more of His bounty;

How can they disdain the worship of Him when one’s honor and dignity (sharaf) [comes] through worship? How can they be too proud to humble themselves when one’s ruin (talaf) [comes] from being too proud? Because of this matter, the first words the Messiah spoke were, Lo! I am God’s servant [19:30]. Servants become beautiful in their humility toward [their] masters. This is something well known and without doubt.

[The phrase] neither would the angels who are nigh does not imply that [the angels] are superior to the Messiah. Rather, [God] was addressing them in accordance with their beliefs—they believed in the superiority of the angels over human beings.^{1As stated in Tafsīr al-Jalālayn, they claimed that the angels are gods or daughters of God (trans. Hamza).}

and as for those who disdain and are too proud, He will chastise them with a painful chastisement, and they shall not find for themselves, besides God, any friend or helper.

The painful chastisement is that they will never attain to the communion [of lovers] after they have come to know His majesty. When what they know becomes indisputable, they will know that they have been left behind. Their sorrow on that day for what has slipped away from them will be their most intense punishment.

O people, a proof has now come to you from your Lord,

The proof (burhān) is that which appeared in their innermost selves from the testimonial witnessings (shawāhid) of the Real.

and We have revealed to you a manifest light.

It is His speech (khiṭāb)—they obtain insight (istibṣār) through the pondering of its meanings.

As for those who believe in God, and hold fast to Him, He will surely admit them to mercy from Him, and bounty, and He will guide them to Him by a straight path.

He will surely admit them (sayudkhiluhum) to mercy from Him: the particle indicating the future (the letter sīn) indicates that He will preserve their faith for them at the time of their deaths, just as He has honored them with deeper knowledge and faith in the here and now.

and He will guide them to Him by a straight path.

This guidance is His honoring them [as they] came to know that this guidance is a bounty from God for them, not because they deserve it, and not because of their seeking, effort, toil or pains.

They will ask you for a pronouncement. Say: “God pronounces to you concerning indirect heirs. If a man perishes, having no children, but he has a sister, hers is half of what he leaves, and he is her heir, if she has no children. If there be two sisters, theirs are two-thirds of what he leaves; if there be siblings, men and women, then the male shall receive the equivalent of the portion of two females. God makes clear to you, lest you go astray; and God has knowledge of all things.”

He cut short their disputes regarding the apportioning of inheritance by proclaiming the formula determined for them, for truly wealth is an object of desire for humankind, and the lower selves (nufūs) are prone to greed. If the appropriate amounts were not decisively determined, doubts would arise from the use of independent judgment (ijtihād), and this would lead to contention and mutual attacks. This summation [of the portions of inheritance] definitively establishes the inheritance amounts for the disputants. His designation of inheritance rights for women—even when their closest relatives do not defend them—shows consideration for their weaker position. [On the other hand], the preference given to males over them is because of the burdens [they have been given] in providing and seeking income, and in supporting [women].