وَAndأَعْلَمُI knowأَنَّthatحَيَاةَthe lifeالْقَلْبِof the heartوَحَيَاةَand the lifeغَيْرِهِof othersلَيْسَتْis notمُجَرَّدًاjustالْحَسِّthe senseوَandالْحَرَكَةَthe motionالإرَادِيَّةَthe voluntaryأَوْorمُجَرَّدًاjustالْعِلْمِthe knowledgeوَandالْقُدْرَةَthe abilityكَمَاasيَظُنُّthought byذَلِكَthatطَائِفَةًa groupمِنَofالنُّظَّارِthe observersفِيinعِلْمِthe knowledgeاللَّهِof Allahوَandقُدْرَتِهِhis powerكَأَبِيlike AbuالْحُسَيْنِAl-HusaynالْبَصْرِيِّAl-Basriقَالُواthey saidإِنَّthatحَيَاتهُhis lifeأَنَّهُis such thatبِحَيْثُwhereيَعْلَمُhe knowsوَandيَقْدِرُhe has powerبَلْbutالْحَيَاةَthe lifeصِفَةًis a descriptionقَائِمَةًthat existsبِالْمَوْصُوفِin the describedوَهِيَand it isشَرْطٌa conditionفِيforالْعِلْمِthe knowledgeوَالإِرَادَةِand the willوَandالْقُدْرَةِthe powerعَلَىtoالأَفْعَالِthe actionsالِاخْتِيَارِيَّةِthe voluntaryوَandهِيَit isأَيْضًاalsoمُسْتَلْزِمَةٌnecessaryلِذَلِكfor thatفَكُلَّso everyحَيٍّliving beingلَهُhasشُعُورٌfeelingوَإِرَادَةٌand willوَandعَمَلٌworkاخْتِيَارِيٌّvoluntaryبِقُدْرَةٍby abilityوَكُلُّand allمَا لَهُthat hasعِلْمٌknowledgeوَإِرَادَةٌand willوَandعَمَلٌworkاخْتِيَارِيٌّvoluntaryفَهُوَhe isحَيٌّaliveوَالْحَيَاءُand the shynessمُشْتَقٌّis derivedمِنَfromالْحَيَاةِthe lifeفَإِنَّbecauseالْقَلْبَthe heartالْحَيُّthat is aliveيَكُونُisصَاحِبَهُhis ownerحَيًّاaliveفِيwithin himحَيَاءًshynessيَمْنَعُهُthat prevents himعَنْfromالْقَبَائِحِthe shameful actsفَإِنَّfor it isحَيَاةًthe lifeالْقَلْبِof the heartهِيَisالْمَانِعَةَthe preventiveمِنَfromالْقَبَائِحِthe shameful actsالَّتِيwhichتُفْسِدُspoilsالْقَلْبَthe heartوَلِهَذَاand for this reasonقَالَthe Prophet saidالنَّبِيُّthe Prophet(صَلَّى اللّه عَلَيْهِ وَسَلَّمَ)(peace and blessings be upon him)الْحَيَاءُShynessمِنَis fromالإِيمَانِthe faithوَقَالَand saidالْحَيَاءُShynessوَالْعَيْبُand shamefulnessشَعْبَتَانِare two branchesمِنَofالإِيمَانِthe faithوَالْمُبَذَرَةُand the outspokennessوَandالْبَيَانُthe clarityشَعْبَتَانِare two branchesمِنَofالنِّفَاقِhypocrisyفَإِنَّfor indeedالْحَيَّthe livingيَدْفَعُdrives awayمَاthat whichيُؤْذِيهِharms himبِخِلَافِin contrast toالْمَيِّتِthe deadالَّذِيwhoلَاnoحَيَاةًlifeفِيin himفَإِنَّهُfor heيُسَمَّىis calledوَقِحًاimpudentوَandالْوَقَاحَةُthe impudenceالصَّلَابَةُthe hardnessوَandهُوَit isيَابِسٌdryالْمُخَالفُagainstالرُّطُوبَةِthe moistureالْحَيَاةُthe lifeفَإِذَاso ifكَانَhe isوَقِحًاimpudentيَابِسًاdryصَلِيبًاhardenedالْوَجْهُthe faceلمnotيَكُنْbeفِيinقَلْبِهِhis heartحَيَاةٌa lifeتَوْجِبُthat requiresحَيَاءَهُhis shynessوَامْتِنَاعَهُand preventionمِنَfromالْقَبْحِshamefulnessكَالأَرْضِlike the dry landالْيَابِسَةِthe dryلَاnotيُؤَثِّرُis affectedفِيهَاin itوَطْءٍthe treadingالأَقْدَامِof feetبِخِلَافِin contrast toالأَرْضِthe landالْخَضِرَthe greenوَلِهَذَاand for this reasonكَانَwasالْحَيِيُّthe shy personيَظْهَرُshowsعَلَيْهِupon himالتَّأَثُّرَthe impactبِالْقُبْحِof the shameful actsوَلَهُand he hasإِرَادَةٌwillتَمْنَعُهُthat prevents himعَنْfromفِعْلِdoingالْقَبِيحِthe shamefulبِخِلَافِin contrast toالْوَقِحِthe impudentوَandالَّذِيwhoلَيْسَis notبَحَيِيٍّshyفَإِنَّهُfor heلَاnotحَيَاءًshynessمَعَهُwith himوَلَاand noإِيمَانٌfaithيَزْجُرُهُthat restrains himعَنْfromذَلِكَthatفَالْقَلْبُso the heartإِذَاifكَانَit isحَيًّاaliveفَمَاتَand diesالْإِنْسَانُa personبِفِرَاقِby separatingرُوحِهِhis soulبَدَنِهِfrom his bodyكَانَwasمَوْتٌthe deathالنَّفْسِthe soulفِرَاقُهَاits separationلِلْبَدَنِfrom the bodyلَيْسَتْis notهِيَitفِيinنَفْسِهَاitselfمَيْتَةًa deathبِمَعْنَىin the sense ofزَوَالِthe removalحَيَاتِهَاof its lifeعَنْهَاfrom itوَلِهَذَاand for this reasonقَالَsaidتَعَالَىthe Exaltedالْبَقَرَةُthe Cowوَلَاand notتَقُولُواsayلِمَنto those whoيُقْتَلُونَare killedفِيinسَبِيلِthe wayاللَّهِof Allahأَمْوَاتٌthe deadبَلْbutأَحْيَاءٌlivingوَقَالَand saidتَعَالَىthe Exaltedآلِthe family ofعِمْرَانَImranوَلَاand notتَحْسَبَنَّthinkالَّذِينَthose whoقُتِلُواare killedفِيinسَبِيلِthe wayاللَّهِof Allahأَمْوَاتًاthe deadبَلْbutأَحْيَاءٌlivingمَعَwithأَنَّهُمْthat they areمَوْتَىdeadدَاخِلُونَenteringفِيinقَوْلِهِhis sayingآلِthe family ofعِمْرَانَImranكُلُّeveryنَفْسٍsoulذَائِقَةٌtasteالْمَوْتِof deathوَandفِيinقَوْلِهِhis sayingالزُّمَرِthe groupsإِنَّكَindeed you areمَيِّتٌdeadوَإِنَّهُمْand indeed theyمَيِّتُونَare deadوَقَوْلِهِand his sayingالْحَجِّthe Pilgrimageوَهُوَand He isالَّذِيwhoأَحْيَاكُمْgives you lifeثُمَّthenيُمِيتُكُمْHe causes you to dieثُمَّthenيُحْيِيكُمْHe gives you lifeفَالْمَوْتُso the deathالْمُثْبَتُthe establishedغَيْرُdifferent fromالْمَوْتِthe deathالْمَنْفِيِّthe negatedالْمُثْبَتُthe establishedهُوَisفِرَاقٌthe separationالرُّوحِof the spiritالْبَدَنِthe bodyوَالْمَنْفِيُّand the negatedزَوَالٌthe removalالْحَيَاةِof lifeبِالْجُمْلَةِin totalعَنْfromالرُّوحِthe spiritوَالْبَدَنِand the bodyوَهَذَاand thisكَمَاasأَنَّthatالنَّوْمَsleepأَخُوis the brother ofالْمَوْتِthe deathفَيُسَمَّىso it is calledوَفَاةًthe deadوَيُسَمَّىand it is calledمَوْتًاa deathوَكَانَتْand there isالْحَيَاةُthe lifeمَوْجُودَةًpresentفِيهِمَاin bothقَالَit was saidتَعَالَىthe Exaltedالزُّمَرُthe groupsاللَّهُAllahيَتَوَفَّىtakes the soulsالْأَنْفُسَthe soulsحِينَwhenمَوْتَهَاtheir deathوَالَّتِيand the oneلَمْnotتَمُتْdieفِيinمَنَامِهَاher sleepفَيَمْسِكُHe holdsالَّتِيthe oneقَدْwrittenقُضِيَagainst herعَلَيْهَاthe deathوَيُرْسِلُand sendsالْأُخْرَىthe other oneإِلَىtoأَجَلٍan appointed timeمُسَمًّىspecifiedوَكَانَand it wasالنَّبِيُّthe Prophet(صَلَّى اللّه عَلَيْهِ وَسَلَّمَ)(peace and blessings be upon him)إِذَاifاسْتَيْقَظَhe wakes upمِنْfromمَنَامِهِhis sleepيَقُولُhe saysالْحَمْدُthe praiseاللَّهُto Allahالَّذِيwhoأَحْيَانًاhas given us lifeبَعْدَمَاafter He has killed usأَمَاتَنَاand to Him is the returnوَإِلَيْهِand to Himالنُّشُورُis the resurrectionوَفِيand inحَدِيثٍanother narrationآخَرَanotherالْحَمْدُpraise beلِلَّهِto Allahالَّذِيwhoرَدَّhas returnedعَلَيَّto meرُوحِيmy spiritوَعَافَانِيand has given me healthفِيinجَسَدِيmy bodyوَأَذِنَand allowedلِيme
And I know that the life of the heart and the life of others is not just the sense and the voluntary motion or just the knowledge and the ability as a group of observers in the knowledge of Allah and his power, such as Abu Al-Husayn Al-Basri said. They said that his life is such that he knows and has power. But life is a characteristic that exists in the described and it is a condition for knowledge, will, and the ability to choose actions, and it is also necessitated by that. So every living being has perception, will, and voluntary action by the ability. Every being that has knowledge, will, and voluntary action is alive. And shyness is derived from life. Because the living heart makes its owner alive with shyness that prevents it from shameful acts. So the life of the heart is the preventive from the shameful acts that spoil the heart. And for this reason, the Prophet said that shyness is from faith, and he said that shyness and shamefulness are two branches of faith, while impertinence and clarity are two branches of hypocrisy. For the living being drives away what harms him, unlike the dead who have no life in them, as he is called impertinent; impertinence is hardness, and it is dry, contrasting with moistness. Life. If he is impertinent, dry, and hardened of face, there is no life in his heart that necessitates his shyness and prevention from shame, like dry land that is not affected by the treading of feet, in contrast to the green land. And for this reason, the shy person shows upon him the impact of shame, and he has the will that prevents him from committing shameful acts, unlike the impertinent who is not shy, for he has no shyness with him and no faith that restrains him from that. So the heart, if it is alive and a person dies by the separation of his spirit from his body, the death of the soul due to its separation from the body is not itself a death in the sense of the removal of its life from it. And for this reason, the Exalted said in Al-Baqarah that you should not say to those who are killed in the way of Allah: 'the dead,' but 'they are alive.' And he said in Al-Imran: 'Do not think that those who are killed in the way of Allah are dead; rather they are alive,' although they are dead. Entering in his saying: 'Every soul tastes death.' And in his saying in Al-Zumar: 'Indeed, you are dead, and indeed they are dead.' And in his saying in Al-Hajj: 'And He is the One Who gives you life, then causes you to die, then brings you to life.' So the confirmed death is different from the negated death. The confirmed is the separation of the spirit from the body and the negated is the complete removal of life from the spirit and body. And this is just as sleep is the brother of death. It is called a death and is referred to as such. And the life was present in both. The Exalted said in Al-Zumar: 'Allah takes the souls at the time of their death, and the ones that do not die in their sleep, He holds the one that has been decreed death against her and sends the other to an appointed time.' And the Prophet (peace and blessings be upon him) used to say when he woke up from his sleep: 'Praise be to Allah who has given us life after He has killed us, and to Him is the resurrection.' And in another narration it is said: 'Praise be to Allah who has returned my spirit to me and has given me health in my body.'