Third, there is the kind of trial with which Allah tests a servant through grave and weighty calamities. Among people are those who worship Allah “on the edge”: if prosperity touches them they are content, but if a tribulation befalls them they turn on their heels. Whenever ease, comfort, and tranquillity come their way they feel reassured, yet the moment a religious or worldly trial strikes, they turn away. You see their faith tottering; the slightest doubt diverts them from the truth. They cannot endure even the lightest hardship—any setback drives them from the right path—so they resent Allah’s decree and destiny, and thoughts unbefitting of Allah may creep into their hearts because of that ordeal.

“From being overtaken by wretchedness (darak al-shaqā’).” Wretchedness is the opposite of happiness; happiness grows out of righteous deeds, whereas wretchedness springs from evil deeds. When you seek refuge with Allah from darak al-shaqā’, you are implicitly asking Him to keep you from performing the deeds of the wretched.

“And from an evil decree (sū’ al-qaḍā’).” This expression carries two possible meanings:

1. that I myself pass a wrongful judgment; or
2. that Allah decrees for a person something that grieves him.

The word qaḍā’ means “judgment.” A person might judge according to his whims, rush matters, fail to deliberate, and become confused—this is a bad judgment. Likewise, Allah may decree upon someone a matter that distresses and saddens him; therefore you seek Allah’s protection from an evil decree.

“And from the gloating of enemies.” “Enemies” is the plural of enemy. The jurists have set a criterion for recognising an enemy: anyone who is pleased by what harms you or distressed by what delights you is your enemy—every