On the Removal of Obstacles and Hindrances from the Wayfarer's Path
This chapter consists of six sections:
Section one: on repentance (tawbah).
Section two: on abstinence (zuhd).
Section three: on poverty (Faqr).
Section four: on self-discipline (riyadah).
Section five: on self-scrutiny and
watchfulness (muhasabah and muraqabah).
Section six: on Godfearing (taqwa).
Section One: On Repentance
God, the Blessed and the Exalted, has said:
And repent you unto God together, O
believers, in order that you may succeed.
(24:31)
The meaning of tawbah is turning away from
sin. One must first know what is sin in order to
turn away from it. It should be known that the
actions of people are of five kinds:
First, those which must be done and
which it is not proper to omit.
Second, those which must not be done
and which it is not proper to do.
Third, those are better done than
omitted.
Fourth, those which are better omitted
than done.
Fifth, those doing or not doing which
is equal.
Sin consists of not doing acts of the first
kind and committing acts of the second kind, and
it is a duty of all sane people to repent on
committing all acts of this kind.
And here that which is meant are not only
acts of speech and those performed by bodily
members but also all acts of thinking, speaking,
and acting that are subject to the power and
will of every sane person.
As to the omission of acts of the third kind
and commission of acts of the fourth, they
represent a breach of etiquette (tark-e awla),
which is reprehensible for the Infallible Ones
(ma'sumun, i.e. the prophets and their awsiya'),
and their repentance is for commission of tark-e
awla. For the wayfarers, it is sin to attend to
other than God, the Exalted, Who is their
cherished goal, and they should repent on
perpetrating it.
Hence repentance is of three kinds: the
common repentance of the generality of people,
the special (khass) repentance of the infallible
ones, and the exclusive (akhass) repentance of
the people of the path. The repentance of the
sinners of the ummah pertains to the first
category. The repentance of Adam, may peace be
upon him, and other prophets belongs to the
second category. And the repentance of our
Messenger, may God bless him and his Household,
belongs to the third category, in regard to
which he said:
Indeed, physical nature casts its shadow upon
my heart and I seek God's forgiveness seventy
times in a day. [9]
As to the repentance of the common people, it
depends on two conditions.
The first condition is the knowledge of the
various categories of action, as to which action
is conducive to the attainment of perfection and
which action results in deficiency and loss. And
this perfection varies with different persons;
for some it is deliverance from punishment, and
for some it is achievement of reward, and for
some it is attainment of the Creator's good
pleasure and nearness to Him. The deficiency and
loss also varies likewise; either it is
liability to punishment, or deprivation from
reward, or the displeasure of the Creator and
farness from Him, the latter being the state of
the accursed.
The second condition is awareness of the
benefit that lies in attaining perfection and
the good pleasure of God, the Exalted, and the
harm in incurring loss and earning His
displeasure.
Hence every sensible person who fulfils these
two conditions would not sin and would repent
should he perpetrate any.
Further, repentance consists of three things,
(1) one of which relates to the past, (2)
another to the present, and (3) a third to the
future.
As to that which relates to the past, it
consists of two things. (a) First,
remorse for the sin committed by him in the past
and regret for it, a regret that is as complete
as possible. This kind entails the two other
things and that is why it has been said that
Remorse is repentance.
[10]
(b) The second thing is to compensate
for the past conduct, and this has three
aspects. (i) One of them relates to God, the
Exalted, Whom one has disobeyed. (ii) The second
relates to one's own self, which was subjected
by one to harm and the displeasure of God, the
Exalted. (iii) The third relates to the
other person who has been harmed by one's word
or deed, and as long as the other person is not
restituted his rights, repentance does not
materialize. The restitution of his right can be
made either by apologizing or by accepting
retributive action, or by doing something which
will obtain his satisfaction. This means
actually restituting his right or compensating
him, or someone who represents him, for that
breached right, or accepting his retributive
action, or that of someone who represents him,
and bearing the punishment that has been
prescribed for that offense. If the other person
is one who has been killed, obtaining the
satisfaction of his heirs is also part of the
condition, for it is impossible to obtain the
satisfaction of that man. If all the other
requisites of repentance have been realized one
may hope to be absolved in the Hereafter by God,
the Exalted, with His all-inclusive mercy.
(ii) As to the rights of one's own self, that
has to be compensated for by accepting the
prescribed punishment in the world or the
Hereafter.
(i) As to the Godward aspect of the matter,
its requisites can hopefully be achieved by
turning to God with lamentation and tears, and
by devoting oneself to worship and austerities
after obtaining the satisfaction of the victim
and restituting the rights of one's own self.
(2) As to the aspect of repentance that
relates to the present, it consists of two
things. One of them is to refrain from
perpetrating the sin in which one has been
engaged for the sake of attaining nearness to
God. The second is to make the other victim of
the sin secure from one's misconduct and to
compensate him for the harm that has been
inflicted upon him.
(3) As to the aspect relating to the future,
that also consists of two things. One of them is
to make a firm resolution not to commit it
again, so much so that one would not commit a
like sin, either voluntarily or under duress,
even if one were to be killed or burnt. The
second is to remain steadfast in that resolve;
for it happens that one who resolves on
something is not secure against relapse. With
the means of pledges and atonements, or some
other of the various deterrents to resumption of
sin, one should try to remain steadfast in one's
resolution. And as long as one is hesitant and
there is likelihood of resumption, steadfastness
has not been realized.
And in all these matters one's intention
should be the attainment of nearness to God and
obedience of His commands so that one becomes
one of those concerning whom it has been said:
One who repents for a sin is like one who has
not sinned. [11]
These are the requisites of the common
repentance from sins, and it is about this group
that it has been said:
O you who believe! Turn unto God in sincere
repentance. It may be that your Lord will remit
from you your evil deeds . . . . (66:8)
And also:
Forgiveness is only incumbent on God towards
those who do evil in ignorance (and) then turn
quickly (in repentance) to God. These are they
toward whom God relents . . . . (4:17)
And as to the special kind of repentance,
which is for commission of tark-e awla, its
requisites can be understood from that which has
been mentioned in this regard. In this relation
it has been said:
God has accepted the repentance of the
Prophet, and the Muhajirun and the Ansar who
followed him in the hour of hardship ....
(9:117)
As to the exclusive repentance (of the
wayfarers), it relates to two things. One of
them is repentance for the wayfarer's paying
heed to anything other than the cherished goal,
and that is why it has been said:
Deviance it is (to turn) to the right and the
left. [12]
the second thing relates to repentance for
retreating to a previous stage from which one
must have gone forward, or for halting in the
present stage, or considering that stage with
satisfaction with the aim of halting in .All
these are sins for this group, and that is why
it has been said:
The merits of the virtuous are vices for the
saintly.
They ought to repent for this sin, seek God's
forgiveness abstain from persistence, be
remorseful for past lapses, and plead in the
presence of the Creator, the Exalted, the Holy,
and the Pure.
Whoever repents and purifies his soul for the
sake of God, God shall be his.
Indeed God loves the repentant and those who
take care for purity. (2:222)
Section Two: On Zuhd: God, the Exalted,
says
Stretch not thine eyes to that We have given
pairs of them to enjoy-the flower of the present
life, that We may try them therein; and thy
Lord's provision is better and more enduring.
(20:131)
Zuhd is the absence of desire and the zahid
is someone who is not fond of such mundane
things as food and drink, dress and housing,
other objects of appetite and pleasure, property
and status, good name, proximity to rulers and
influence, and every other thing that would
depart from him at the time of death. This
absence of love for mundane matters is neither
because of incapacity or ignorance about them,
nor for any purpose or reward. Someone who has
this quality is a zahid in the above mentioned
sense.
However, a real zahid is one whose zuhd, as
described, is not accompanied even with the hope
of deliverance from the chastisement of hell or
the reward of paradise, but solely for the sake
of restraining his soul after knowing the
benefits and consequences of each of these
things mentioned. His zuhd is habitual and is
without any trace of greed, hope or expectation,
worldly or otherworldly. This quality becomes
habitual by means of restraining the soul from
seeking pleasures, and by making it accustomed
to austerities so that indifference to desire
becomes firmly established in it.
In one of the anecdotes of the ascetics it is
related that there was a man who had been
selling the stew of sheep's head and paludah (a
sweet beverage made of starch jelly) for thirty
years without ever tasting any of them. Asked
the reason for this austerity, he replied, "When
my soul desired these two things, I told it that
it would never get any of them if it were to
touch any of them. I did that so that it would
not incline towards any pleasure whatsoever."
One who adopts zuhd in the world with the
hope of deliverance or reward in the Hereafter
is like one who, out of his base disposition,
abstains from eating food for days despite great
hunger in order to eat to his fill at an
expected feast. Or he is like a tradesman who
does barter to make a profit out of his
merchandise.
In wayfaring, the benefit of zuhd lies in the
curtailment of preoccupations, so that the
wayfarer is saved from being preoccupied with
anything that would keep him from reaching his
goal.
Section Three: On Poverty (Faqr)
God, the Exalted, has said:
Not unto the weak nor unto the sick nor unto
those who can find naught to spend is any fault
(if they are true to God and His Messenger) . .
. . (9:91)
The faqir is someone without means or someone
who has less than his minimum needs. However, in
this context 'faqir' is one who has no love of
property and mundane things, and if he were to
obtain any he is not keen to keep it. That is
not out of ignorance or incapacity or some
handicap or negligence, nor for coveting some
other advantage. It is not for the sake of
status, for earning a name for being good and
generous, nor for fear of the tortures of hell
or hope of the rewards of the Hereafter, but due
to the need to be free from diversions, which is
necessary for attentive wayfaring on the path of
Reality and concentrating on the Divine, so that
anything that is apart from God, the Exalted,
does not become an obstacle in his way. And, in
fact, this poverty is a branch of zuhd.
The Prophet, may God bless him and his
Household, once said (to his Companions)
"Do you want me to tell you concerning the
princes of the people of paradise?"
They replied, "Yes." Whereupon he said,
They are the weakest (of their society dusty,
with disheveled hair, putting on two worn out
pieces of clothing for dress, but who,
nevertheless, were they to swear by God (to do
something) would fulfill their oath.
[13]
And when the Prophet himself was told, "If
you wish, We shall fill the Baths and Makkah for
you with gold," he replied,
No. Rather would I prefer to pray to Thee
when I am hungry and to thank Thee when I
satisfy my hunger.
Section Four. On Self-Discipline (Riyadah)
God, the Exalted and the Glorious, has said:
But as for him who fears the Station of his
Lord and forbids the soul its caprice, surely
Paradise shall be the refuge. (79:40-41)
'Riyadah' literally means the breaking in of
a horse or mule by restraining it from carrying
out its undesirable inclinations and habituating
it to obey its master and to carry out his
purposes. In the present context, riyadah means
restraining the animal soul from following its
instincts of Desire and Irascibility and that
which is associated with them, and deterring the
rational soul from obeying animal instincts and
restraining it from vicious dispositions and
conduct, such as greed, acquisitiveness,
ambition, and their associated characteristics
such as cunning, deceit, fraud, backbiting,
prejudice, anger, hatred, envy, and vice, and
that which takes an evil or some other form, and
habituating the human soul to such conduct as
would lead it to the perfection it is capable
of.
That which follows the faculty of Desire is
called the bestial' (bahimi) soul; that which
follow the Irascible faculty is called
predatory' (sabu'i), and that which is
habituated to vicious dispositions is called
satanic,' and these are together referred to as
the inciting soul' in the Qur'anic revelation
(ammaratun bi al-su', mentioned in 12:53), that
is, a soul that incites one to evil should these
vices have become permanent in it.
But if they have not become permanent, it
would sometimes incline to evil and sometimes to
good, and when it inclines to good it would feel
remorse and blame itself. Such a soul is called
the 'blaming soul' (al-nafs al-lawwamah).
A soul that is submissive to the intellect
and habituated to seeking what is good is named
the 'contended soul' (al-na f s al-mutma'innah).
The purpose of self-discipline is threefold:
First, the removal of obstacles, including
outward and inward preoccupations, from the way
towards God. Second, the subjugation of the
animal soul to the practical intellect, which
motivates the quest for perfection. And third,
habituating the human soul to remaining steady
in the condition that prepares it for the
reception of Divine effusion, so that it may
attain to the perfection that is possible for
it.
Section Five: On Self-Scrutiny (Muhasabah)
and Watchfulness (Muraqabah)
God, the Exalted, has said:
Whether you make known what is in your souls
or hide it, God will bring you to account for
it. (2:284)
Muhasabah means taking account, and muraqabah
means being watchful. In the present context it
means taking account of one's acts of obedience
and sinfulness to see which of them are more. If
the acts of obedience are more, he should see
where these remaining acts of obedience stand in
relation to the bounties bestowed upon him by
God, the Exalted. In this regard, first he
should consider his own existence and the
numerous benefits that relate to the creation of
his bodily members. The scholars of anatomy have
compiled numerous books describing them to the
extent of their understanding, although what
they have understood is not even a drop out of
an ocean. He has placed in man's being several
benefits relating to his faculties of growth and
movement and fashioned numerous subtleties of
creation in his soul, which is capable of
knowledge and apprehends the intelligibles with
its essence, perceives the perceptibles, and
governs the body's functions and organs. He has
ordained his sustenance from the beginning of
creation and fashioned the means of his growth
and development all the way from the highest to
the lowest planes.
Hence, if one were to compare his extra acts
of obedience with these above-mentioned bounties
and other innumerable bounties besides them,
concerning which He has stated:
. . and if you count the bounty of God, you
shall not be able to reckon it . . . (14:34)
he would come to realize his own nonfeasance
under all circumstances.
And if his acts of obedience and sins be
equal, he should know that he hasn't performed
any act of service in return for these bounties
and his nonfeasance is all the more evident.
And should the extent of his sins be
preponderant, woe to him! Woe to him!
Hence whenever the seeker of perfection takes
this account of himself, nothing except
obedience will come out of him and he would
consider himself at default even if he were to
do nothing but obey, and this is why it has been
said:
Take any account of yourselves before you are
called to give account.
[14]
And if one does not take one's own account
and continues to remain in sinfulness, he will
encounter the day when he will be subjected to
reckoning in accordance with (the Qur'anic
statement):
(And We set a just balance for the Day of
Resurrection so that no soul is wronged in
aught). Though it be of the weight of a grain of
mustard seed, We shall bring it. And We suffice
as reckoners, (21:47)
and face painful chastisement and great loss
when
. . . nor will intercession be accepted from
it, nor will compensation be received from it
.... (2:48)
May God save us from that.
As to muraqabah, that consists of being
watchful over one's outward and inner being so
that one does not perpetrate anything that would
annul his good works. That is, one should
constantly be watchful over one's states so that
one does not fall into sin, open or secret, and
so that any preoccupation, significant or
trivial, does not keep him from journeying on
the path of Truth. He should always keep this
verse in his mind:
. . . know that God knows what is in your
souls, so beware of Him . . . . (2:235)
until he reaches his sought destination. And
God grants success to any of His servants that
He wishes, and He is'All-Subtle and All-knowing.
Section Six: On Godfearing (Taqwa)
God, the Glorious and the Almighty, has said:
Verily, the more honoured amongst you in
God's sight is the one who is more Godfearing
amongst you. (49:13)
Taqwa' means refraining from sin with the
fear of God's displeasure and drifting away from
Him. In the same way as a sick person seeking
health, in order to achieve health and cure his
disease, has to refrain from what is harmful for
him and would exacerbate his sickness, so also a
deficient being in the quest of perfection
should avoid everything that is contrary to
perfection or an obstacle in its way, or which
would divert its attention from wayfaring on the
path of perfection, in order that that which is
essential or conducive to wayfaring be
beneficial and effective:
And whosoever fears God, God will appoint a
way out for him, and will provide for him from
whence he has no expectation. (65:3)
in reality, taqwa consists of three things:
one is fear, the second is avoidance of sins,
and the third is the desire for attaining
nearness to God.
Each of these three will be fully explained
in its proper place in this brief treatise. That
which has been said in the (Qur'anic) Revelation
and the traditions concerning taqwa and in the
praise of the muttaqun (Godfearing) far exceeds
what can be mentioned in this brief discourse.
And the end of all goals is the love of the
Exalted Maker.
Nay, but (the chosen of God) is he who
fulfils his pledge and fears God; indeed, God
loves the God fearing. (3:76)
[9]. Sahih
Muslim, iv, 2075.
[10]. Al-Majlisi,
al-Bihar, Ixxiv,159.
[11]. Al-
Kulayni, Usul al-Kafi, ii, 435.
[12]. Nahj al-balaghah,
khutbah 16, p. 50, ed. by Muhammad Abduh.
[13]. Sunan Ibn
Majah, ii, 1378; Musnad Ahmad ibn Hanbal, v,
407.
[14].
Al-Majlisi, al-Bihar, Ixvii, 73.