SECTION 12

Repentance

Repentance is the rope of Allah (SWT), and the mainstay of His concern for His servants, who must always show repentance, in every state. Each group of bondsmen has its own form of repentance: the repentance of the Holy Prophet (s.a.w.a.s.)s is for the disquiet caused to their innermost being by any outward source of vexation, while the repentance of the awliya' (friends of Allah (SWT)) arises from the subtle change of hue in their thoughts. The repentance of the pure lies in their calm abandonment of whatever oppresses them; the repentance of the elite is for being occupied with anything other than Allah (SWT), and the repentance of the common people is for wrong actions. Each of them recognizes and is aware of the cause of his repentance, and his intention therein, but it would take too long to explain all of these here.

As for the repentance of the common man, he washes his inward being with the water of regret, in constant recognition of his wrong action, having regret for what he has done, and fear for what remains of his life. He does not think that his wrong actions are insignificant, for that would lead him to laziness; his continued weeping and regret for what he has missed is in itself an act of worship. He should restrain himself from his worldly appetites, and seek Allah (SWT)'s help in showing repentance, and to protect him from returning to what he did before. He trains himself in the arena of ignorance and worship. He makes up for obligations missed: he answers others' calls for help, withdraws from bad company, spends his night awake, thirsts during the day, constantly reflecting on his end and seeking help from Allah (SWT), asking Him to make him steady in his states of ease and difficulty, and constant in his trials and afflications so that he will not fall from the ranks of the repentant. This will purify him of his wrong actions, increase his knowledge, and elevate his rank. As Allah (SWT) has said,

Thus Allah will certainly know those who are truthful, and Allah will certainly know the liars. (29:3)

Retreat

Anyone who embarks on a retreat ('uzlah) from the world is fortified by Allah (SWT) and protected by His guardianship. What joy there is for the person who has withdrawn with Him, secretly and openly! To do this, he must differentiate between truth and falsehood, love poverty, chose hardship and abstinence, and seize every opportunity for retreat. He must contemplate the outcome of his actions, seeing his incapacity for worship while worshipping as much as possible, abandoning pride, and con stantly engaging in remembrance without showing heedlessness, which is the hunting ground of Satan and the beginning of every affliction and the reason for all that is obscure. He should also rid his house of everything he has no immediate need for.

Jesus (a.s.) said, 'Guard your tongue in order to develop your heart, and make your abode be enough for you. Beware of showing off and of having excess provision. Be modest before your Lord and weep for your errors. Flee from people as you nee from the lion and the viper. They were a medicine and now they have become a disease. Then meet Allah (SWT) wherever you will.' And Rabi' ibn Khuthaym said, 'Ifyou can manage today to be in a place lyhere you do not know anyone and where none knows you, then do so.'

Retreat brings protection for the limbs, a free heart, a sound livelihood, the destruction of Satan's weapons, the avoidance of every evil and rest for the heart. There is no Holy Prophet (s.a.w.a.s.) nor regent (wasi) who has not chosen retreat in his lifetime, either at his beginning or at his end.

Silence

Silence is the mark of those who are certain of the realities which have already come to be, and about which the Pen has already written. It is the key to every rest in this world and the next: it brings Allah (SWT)'s pleasure, a lightening of the reckoning and a protection from errors and mistakes. Allah (SWT) has made it a veil for the ignorant and an adornment for the man of knowledge.

Through silence, passions can be set aside, and with it come self-discipline, the sweetness of worship, removal of hardheartedness, abstinence, virtuousness and resourcefulness. Therefore lock your tongue to speech which is not absolutely necessary, especially when you do not find anyone worth talking to?except, that is, when you are talking specifically about matters to do with Allah (SWT).

Rabi' ibn Khuthaym used to place a parchment before him, upon which he would write down everything he said during the day. In the evening he would call himself to account while he was still alive, seeing what he had said both for and against himself. Then he would say, 'Oh! The silent have indeed been saved!'

One of the Companions of the Messenger (s.w.a.s.)of Allah (SWT) used to put pebbles in his mouth. When he wanted to say something he knew was both to Allah (SWT), in Allah (SWT) and for the sake of Allah (SWT), he would remove them from his mouth. Many of the Companions used to breathe like someone drowning, and speak like someone who was ill.

People's destruction or salvation lies in speech and silence. Good fortune belongs to those who are given knowledge of what is incorrect and correct in speech, and the science of silence and its advantages, for it is one of the qualities of the Holy Prophet (s.a.w.a.s.)s and one of the distinguishing marks of the select. Whoever knows the value of speech is an expert in the company of silence: once a person has been exposed to the subtleties of silence, and has been entrusted with its treasures, then both his speech and silence are worship. No one is privy to this worship of his except the King of all, the All-compelling.

Intellect and Passion

The man of intellect submits to what is true and is just in his speech; he shrinks from what is false but opposes it in his speech. He leaves this world behind, but does not leave his faith.

The proof of the man of intellect lies in two things: truthful words and correct actions. The man of intellect does not say something which the intellect rejects, neither does he expose himself to suspicion, nor abandon the help of those who have been tested. Knowledge guides him in his actions; gnosis is his certainty in the paths he treads, and forbearance is his companion at all times. Passion, however, is the enemy of the intellect, the opponent of truth and the companion of falsehood. The strength of passion comes from wordly appetites, and its initial manifestation is caused by doing what is forbidden, neglecting obligations, making light of the sunnah and engrossing oneself in amuse ments.

SECTION 13

Envy

An envious man harms himself before he harms the person he envies, as was the case with Iblis: by his envy he brought the curse upon himself, whereas to Adam he brought about his election, guidance, elevation to the true contract, and his being chosen. Therefore be envied rather than envious, because the punishment of the envious is always worse than that of the envied; thus is provision apportioned.

So how does envying benefit the envious, and how does envy harm the envied? The root of envy lies in the blindness of the heart, and rejection of Allah (SWT)'s overflowing favour: they are two wings of disbelief. Through envy the son of Adam falls into endless grief and is utterly destroyed, and there is no way he can save himself. The envious does not really repent, for he continues to dwell upon and believe in his envy; indeed it is such an inherent part of his nature that it manifests itself unopposed and without apparent reason, causing him harm. A person's basic nature does not change, even with treatment.

Greed

It is said that Ka'b al-Ahbar was questioned about what is soundest and what is most corrupt in faith. 'The soundest thing is scrupulousness and the most corrupt is greed,' he replied.

Avarice is the wine of Satan, which he gives to his chosen ones with his own hand. Whoever becomes drunk upon it sobers up only in the pain of Allah (SWT)'s punishment in the proximity of the one who gave him the drink. If there were no other reason for Allah (SWT)'s wrath with respect to greed except man's preferring this world to faith, that would still be a sufficiently severe chastisement. Allah (SWT) said,

These are they who buy error for the price of right guidance, and chastisement for forgiveness. (2:16)

The Commander of the Faithful said, 'Be gracious to whoever you wish and you are his prince. Seek help from whoever you like and you are his equal. Be in need of whoever you like and you are his prisoner.' He who is greedy is stripped of his belief without feeling it, for belief prevents the bondsman from being greedy in creation. He also says, 'My friend, the vaults of Allah (SWT) are full of marks of honour, and He does not neglect to reward of someone who acts well.'

Whatever a person might possess is tarnished by defects. Belief makes him rely on trust, moderation, forsaking desire, clinging to the obedience of Allah (SWT), and despairing of people. If he does that, then he is keeping close to his belief and he has acted correctly. If he does not, belief parts company with him and leaves him to his bad nature.

Corruption

The corruption of the outward being, comes from the corruption of the inward. If you put your innermost being in order, Allah (SWT) will put your outward being in order; if you fear Allah (SWT) inwardly, He will not rend the veil publicly. But he who betrays Allah (SWT) inwardly, Allah (SWT) will expose in the open.

The greatest corruption is born of prolonged expectation, greed, and pride, as Allah (SWT) told us in the story of Qarun' when He said,

Do not seek to make mischief in the land; surely Allah does not love the corruptors. (28:77)

Elsewhere He said,

[As for] that Future Abode, We assign it to those who have no desire to exalt themselves in the earth nor to make mischief; and the good end is for those who have precaution. (28:83)

These defects come from what Qarun did and believed. The root of corruption lies in loving this world, amassing its wealth, following the self, elevating its appetites, loving praise, agreeing with Satan, and following his footsteps: all of these faults combine with a love of paying Allah (SWT) no heed and forgetting His favours.

Therefore you should flee from people, reject this world, interrupt your rest, break with your normal habits, cut off the source of worldly appetites at the root by constantly remembering Allah (SWT) and clinging to obedience to Him, and enduring people's aversion, the over-dependence of a comrade, and hostile malice on the part of your family and relatives. If you do that, then the door of Allah (SWT)'s kindness will be opened to you, since He has good regard for you, as well as forgiveness and mercy. You will have left the company of the heedless and freed your heart from the captivity of Satan. You will come to the door of Allah (SWT) in the company of those who come to Him, and you will travel a path on which you may hope to be permitted to come to the Noble, the Magnanimous, the Generous, the Merciful.

Well-being

Seek well-being (salamah) from Allah (SWT) wherever you are in every state you may be in, for your faith, your heart, and the ultimate outcome of your aflfairs. He who seeks it does not always find it. How then, is it that there are some who expose themselves to affliction, travel the opposite path to well-being and oppose its principles, seeing safety as destruction and destruction as safety?

Well-being has been taken away from people in every age, especially this one; yet it can be rediscovered through enduring antipathy and even injury from other people, through patience in the face of disaster, making light of death, fleeing from whatever is reprehensible and being content with a minimum of material possessions. If you are not like that, then you must go into retreat. If you cannot do that then be silent, although silence is not the same as retreat. If you cannot be silent, then speak what will help you and not harm you; but that is not the same thing as silence. If you cannot find any way to do that, then move about by journeying from land to land,' casting your self (naJs) into the uncharted territories with a pure intention, humble heart, and steadfast body.

Allah (SWT) said,

Surely, [as for] those whom the angels cause to die while they are unjust to their souls, they shall say, "In what state were you?" They shall say, "We were oppressed in the land." They shall say, "Was not Allah's earth spacious so that you could have migrated therein?" (4:97)

Take whatever belongs to the rightly acting bondsmen of Allah (SWT). Do not struggle with obscure matters, nor contend with contradictions. If anyone tells you, 'I', say 'you'. Do not claim knowledge in anything, even if you are an expert in it. Uncover your secret only to one who is nobler in the faith than you, and thus you will find nobility. If you do this you will obtain wellbeing, and you will remain with Almighty without any connection to anything else.

SECTION 14

Worship

Persevere in performing the customs and obligations in worship ('ibadah), for they are the source: whoever obtains them and performs them properly has obtained everything. The best form of worship is that which comes nearest to security? This is the one most free of harm and the most consistent, be it ever so small. If you have performed your obligatory and supererogatory prayers, then you are a true worshipper.

Beware of treading on the carpet of a king unless you do so with abasement, acknowledgement of need, fear, and respect. Make your movements free of showing off and your secret free of hardness.

The Holy Prophet (s.a.w.a.s.) said, 'The person who prays is conversing with his Lord.' So be embarrassed before the One Who is Cognizant of your secret, Who knows your conversation and what your conscience conceals. Be where He will see you doing what He wants you to do, and performing that to which He has summoned you. Those who have gone before us occupied themselves from the moment they completed one obligatory prayer to the moment they started another, so that they could perform both prayers sincerely and correctly. It seems that in our times it has become a virtue to leave the obligatory aside, which is like having a body without a soul.

'Ali (a.s.) ibn al-Husayn  (a.s.) said, 'I wonder at a person who seeks

something extra while he abandons an obligation; he only does so because he lacks recognition of the matter and respect for it. He does not see Allah (SWT)'s will in preparing people to obey His command anc choosing that for them.'

Reflection

Reflect on what has passed of this world. Has any of it remained for anyone? Has anyone remained in it, be he noble or lowly, rich or poor, friend or enemy? Similarly, what has not yet happened of it resembles more closely that which has passed of it, than water resembles water. The Messenger of Allah (SWT) said,

'Death is enough of a warner; the intellect is enough of a guide; precaution  is enough of a provision; worship is enough of an occupation; Allah (SWT) is sufficient as an intimate friend; the Qur'an is enough of a clarification.'

And elsewhere, 'Only affliction and trial remain of this world. If a person is saved, it is only by sincerely seeking refuge.' And Noah said, 'I found this world to be like a house with two doors. I entered through one of them and went out through the other.' Such is the state of the one who was saved by Allah (SWT): so what is the state of one who feels at ease in this world, relies on it, wastes his life by cultivating it, and is full of worldly demands?

Reflection is the mirror of good deeds and the expiation of bad deeds. It is the light of the heart, and guarantees ease to other people and success in obtaining betterment for the Next Abode; it allows one to foresee the outcome of one's actions, and causes an increase in knowledge. Worship of Allah (SWT) is unparalleled when accompanied by this quality. The Messenger of Allah (SWT) said, 'To reflect for an hour is better than worshipping for a year.' The station of reflection is only obtained by him whom Allah (SWT) has singled out for the light of gnosis (ma'rifah) and tawhid.

Rest

The believer only acquires true rest when he meets Allah (SWT), although rest may also be obtained by these four things: silence, by which you recognize the state of your heart and your self in your relations with your Creator; retreat, by which you are rescued from the evils of the age, outwardly and inwardly; hunger, which kills fleshly appetites and temptation; and wakefulness, which illuminates your heart, purifies your nature and cleanses your spirit.

The Holy Prophet (s.a.w.a.s.) said, 'If a man finds himself in the morning tranquil in his heart, healthy in body and with food for the day, it is as if all of this world had been chosen for him'; and Wahb ibn Munabbih quoted the first and latter Holy Prophet (s.a.w.a.s.)s as saying, 'O contentment, honour and riches are to be found with you. Whoever wins, wins through you!'