O you who believe, in the unseen, God will surely try you, at the point of your wayfaring and your entry into pilgrim sanctity for the visiting of the Kaʿba of arrival, with something, of the shares that come your way and by which you are given to consider that these are a means to arriving at this [Kaʿba of arrival], so that God may know, at the level of differentiated knowledge that is consequent to the event from which recompense ensues; who fears Him, in the state of absence, since fear (khawf) only applies in the case of those who believe in the unseen, as it is connected in the narrative that is addressing acts. As for the state of presence, then [what applies is] either reverential trepidation (khashya), in which case, by the self-disclosure of Lordship and Exaltedness, or awe (hayba), in which case, by the self-disclosure of the Essence. Thus fear is an attribute of the soul, reverential trepidation is an attribute of the heart, while awe is an attribute of the spirit. Whoever transgresses thereafter, by committing acts [entailing the enjoyment] of shares after the [divine] trying, his shall be a chastisement, that is painful for his veiling himself from [divine] love by his act.
