{"id":7010,"date":"2019-06-27T09:19:50","date_gmt":"2019-06-27T13:19:50","guid":{"rendered":"https:\/\/www.fiqhulislam.com\/?p=7010"},"modified":"2019-06-27T09:19:50","modified_gmt":"2019-06-27T13:19:50","slug":"a-poem-in-the-introduction-to-riya%e1%b8%8d-al-%e1%b9%a3ali%e1%b8%a5in","status":"publish","type":"post","link":"https:\/\/www.fiqhulislam.com\/?p=7010","title":{"rendered":"A Poem in the Introduction to Riy\u0101\u1e0d al-\u1e62\u0101li\u1e25\u012bn"},"content":{"rendered":"\n

This poem is mentioned in the introduction of Im\u0101m Nawawi’s\u00a0Riy\u0101\u1e0d al-\u1e62\u0101li\u1e25\u012bn<\/b>.\u00a0Below the Arabic is my sloppy attempt at a translation of both the poem and the explanation of the poem as given in\u00a0Dal\u012bl al-F\u0101li\u1e25\u012bn li \u1e6curuq Riy\u0101\u1e0d al-\u1e62\u0101li\u1e25\u012bn<\/b>, a commentary on Im\u0101m Nawawi’s \u1e25ad\u012bth work.<\/span><\/p>\n

\u0625\u0650\u0646\u064e\u0651\u00a0\u0644\u0650\u0644\u0651\u0647\u0650\u00a0\u0639\u0650\u0628\u064e\u0627\u062f\u064e\u064e\u0627\u00a0\u0641\u064f\u0637\u064e\u0646\u064e\u0627\u00a0\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u00a0\u0637\u064e\u0644\u064e\u0651\u0642\u064f\u0648\u0627\u00a0\u0627\u0644\u062f\u064e\u0651\u0646\u0652\u064a\u064e\u0627\u00a0\u0648\u064e\u062e\u064e\u0627\u0641\u064f\u0648\u0627\u00a0\u0627\u0644\u0652\u0641\u0650\u062a\u064e\u0646\u064e\u0627<\/span><\/p>\n

\u0646\u064e\u0638\u064e\u0631\u064f\u0648\u0627\u00a0\u0641\u0650\u064a\u0652\u0647\u064e\u0627\u00a0\u0641\u064e\u0644\u064e\u0645\u064e\u0651\u0627\u00a0\u0639\u064e\u0644\u0650\u0645\u064f\u0648\u0627\u00a0\u00a0 \u00a0 \u00a0 \u00a0\u00a0\u0623\u064e\u0646\u064e\u0651\u0647\u064e\u0627\u00a0\u0644\u064e\u064a\u0652\u0633\u064e\u062a\u0652\u00a0\u0644\u0650\u062d\u064e\u064a\u0650\u0650\u0651\u00a0\u00a0\u0648\u064e\u0637\u064e\u0646\u064e\u0627<\/span><\/p>\n

\u062c\u064e\u0639\u064e\u0644\u064f\u0648\u0647\u064e\u0627\u00a0\u0644\u064f\u062c\u064e\u0651\u0629\u064e\u064e\u00a0\u0648\u064e\u0627\u062a\u064e\u0651\u062e\u064e\u0630\u064f\u0648\u0627\u00a0\u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u00a0\u0635\u064e\u0627\u0644\u0650\u062d\u064e\u00a0\u0627\u0644\u0652\u0623\u064e\u0639\u0652\u0645\u064e\u0644\u0650\u00a0\u0641\u0650\u064a\u0652\u0647\u064e\u0627\u00a0\u0633\u064f\u0641\u064f\u0646\u064e\u0627<\/span><\/p>\n

Certainly, Allah has slaves who are very intelligent<\/span><\/p>\n

They divorced the world, and feared tribulation<\/span><\/p>\n

They looked at it, and when they knew<\/span><\/p>\n

That it was not a home for the living<\/span><\/p>\n

They made it a bottomless ocean, and took<\/span><\/p>\n

Righteous actions as a boat therein<\/span><\/p>\n



Dal\u012bl al-F\u0101li\u1e25\u012bn li \u1e6curuq Riy\u0101\u1e0d al-\u1e62\u0101li\u1e25\u012bn<\/b>:<\/span><\/p>\n

How excellent are the words of the poet<\/span>\u00a0in explaining the swiftness of the world\u2019s passing:\u00a0

Certainly Allah has great slaves who are very intelligent<\/span>\u00a0(i.e. they possess intellect and consider the outcomes of things).\u00a0<\/span><\/p>\n

They divorced the world<\/span>, this being a metaphor for indifference towards the world and the abandonment of being engrossed with its affair.\u00a0<\/span><\/p>\n

And feared tribulation<\/span>, that is tests and examination as is mentioned in\u00a0al-Nih\u0101yah<\/b>1<\/sup>. In the\u00a0Mufrad\u0101t<\/b>\u00a0of al-R\u0101gib it says, \u201cFitna is used for a person being inserted in fire, and [sometimes, it is used for] that from which torment is acquired, and [sometimes] for examination. Fitna is used like bal\u0101: that is, they are both used to describe hardship or comfort that descends on a human being, however their usage is more prevalent, and their meaning is more apparent, when used for hardship.\u201d2<\/sup><\/span><\/p>\n

The gist is that the fitna caused by being engrossed and mixed up in the world are abundant (e.g. greed, collecting wealth without consideration to its lawfulness, being stingy, blocking the rights that are obligatory in it, arrogance, and thinking highly of one self).\u00a0<\/span><\/p>\n

They looked at it<\/span>\u00a0(i.e. the world) with the eye of insight and recognized the swiftness of its passing, its abrupt changes and transitions, and it [seemed] as though the world never existed and the hereafter didn\u2019t stop.\u00a0<\/span><\/p>\n

Then when they knew<\/span>, through the clarity of this sight (i.e. they witnessed that) and it became an experience and permanent state for them, otherwise every intelligent person knows that the world is a fleeting and transient place; it\u2019s just that their sight is covered by the veil of heedlessness so they incline towards its pleasures in spite of knowing its reality.\u00a0<\/span><\/p>\n

Then when they knew that it was not a home for the living<\/span>, that is, it was not a place to settle down forever because in this world people are like travelers who are in transit. The \u1e25ad\u012bth already preceded, \u201cBe in the world as though you are a stranger or a traveler,\u201d3<\/sup> and in a similar vein, the poet said: \u201cAh! The world is only like the stage of a rider\/ he stays for an evening, but in the morning he will set off.\u201d The real home is the abode of the hereafter which, by the will and power of All\u0101h, has no end as is mentioned in the \u1e25ad\u012bth, \u201cPeople of Jannah, eternity without death! People of Hell, eternity without death!\u201d4<\/sup>. Some said this is what is meant by the \u1e25ad\u012bth, \u201cLove of one\u2019s homeland is a part of \u012bm\u0101n.\u201d5<\/sup> So it behooves the one having perfect \u012bm\u0101n that they should furnish their home with righteous actions.\u00a0<\/span><\/p>\n

They made it a bottomless ocean<\/span>\u00a0(i.e. they made it equivalent to an ocean, the crossing of which, will cause one to reach their objective).\u00a0

And they took righteous actions in it<\/span>\u00a0(i.e. in the vast ocean)\u00a0as a ship, making righteous actions equivalent to a ship that causes one to cross the abyss of the ocean. It is mentioned in the \u1e25ad\u012bth that the one who did righteous actions will ride them on the Day of Judgement<\/span>.6<\/sup> He, Exalted is He, said, [to the near meaning], \u201cUntil the day We will resurrect the God-conscious before the All-Merciful, riding.\u201d7<\/sup> Similarly the evil actions will ride their doers: He, Exalted is He, said, [to the near meaning], \u201cAnd they will bear their sins upon their backs.\u201d8<\/sup><\/p>\n

\n

Footnotes:
1: al-Nih\u0101yah,\u00a0p. 410, D\u0101r I\u1e25y\u0101 Tur\u0101th al-Arab\u012b print
2: al-Mufrad\u0101t, p. 481, D\u0101r al-Qalam print
3: Bukh\u0101r\u012b #6416 of the D\u0101r Ibn Kath\u012br print
4: Bukh\u0101r\u012b #4730 of the D\u0101r Ibn Kath\u012br print, with\u00a0\u0641\u0644\u0627\u00a0instead of\u00a0\u0628\u0644\u0627
5:\u00a0Im\u0101m Al\u012b Ibn Sul\u1e6d\u0101n al-Q\u0101r\u012b said, \u201cThere is no basis for it (i.e. the aforementioned narration) according to the Huff\u0101\u1e93.\u201d
6: See the tafs\u012br of 6:31 in Tafs\u012br \u1e6cabr\u012b,\u00a09:216, Hijr print
7: S\u016brah Maryam, Ayah: 85
8: S\u016brah al-Anc<\/sup>\u0101m, Ayah: 31<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"","protected":false},"author":8,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_editorskit_title_hidden":false,"_editorskit_reading_time":0,"_editorskit_is_block_options_detached":false,"_editorskit_block_options_position":"{}","footnotes":""},"categories":[5,57,63,19,24],"tags":[],"class_list":["post-7010","post","type-post","status-publish","format-standard","hentry","category-hadith","category-motivators","category-poetry","category-sharhul-hadith","category-tazkiyah","wpcat-5-id","wpcat-57-id","wpcat-63-id","wpcat-19-id","wpcat-24-id"],"_links":{"self":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/posts\/7010","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/users\/8"}],"replies":[{"embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7010"}],"version-history":[{"count":0,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/posts\/7010\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7010"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7010"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7010"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}