SECTION 17

Fasting

The Holy Prophet (s.a.w.a.s.) said, 'Fasting is a protection from the calamities of this world, and a veil from punishment of the next.' When you fast, intend thereby to restrain your selffrom fleshly appetites and to cut off those worldly desires arising from the ideas of Satan and his kind. Put yourself in the position of a sick person who desires neither food nor drink; expect recovery at any moment from the sickness of wrong actions. Purify your inner being of every lie, turbidity, heedlessness and darkness which might cut you offfrom the meaning of being sincere for the sake of Allah (SWT).

Somebody said to one of the Companions, 'You are already weak; fasting will weaken you further.' 'I am preparing that fast

for the evil of a long day,' he said. 'Patience in obeying Allah (SWT) is easier than patience in His punishment.' And the Messenger (s.w.a.s.)of Allah (SWT) once quoted Allah (SWT)'s words, 'Fasting is done for Me, and I am its reward.'

Fasting kills the desire of the self and the appetite of greed, and from it comes purity of the heart, purification of the limbs, cultivation of the inner and the outer being, thankfulness for blessings, charity to the poor, increase of humble supplication, humility, weeping and most of the ways of seeking refuge in Allah (SWT); and it is the reason for the breaking of aspiration, the lightening of evil things, and the redoubling of good deeds. It contains benefits which cannot be counted. It is enough that we mention some of them to the person who understands and is given success in making use of fasting, if Allah (SWT) wills.

Abstinence

Abstinence is the key to the door of the next world and freedom from the Fire. It consists of leaving everything which could distract you from Allah (SWT) without regret, nor feeling proud about leaving it, nor waiting for relief from your renunciation, nor seeking any praise for it. Indeed abstinence means a person considering such things to be of no avail to him: he deems their passing him by as a relief and comfort for him, and their presence as a misfortune for him; thus he always flees from misfortune and clings to what brings him ease and relief. The man of abstinence is the one who chooses the next world. He chooses abasement over might and this world, striving over rest, hunger over being full, the well-being of what is to come later over immediate trials, and remembrance over heedlessness. His self is in this world and his heart is in the next world.

The Messenger of Allah (SWT) said, 'Love of this world is the fount of every error;' and elsewhere, 'This world is a corpse; whoever seeks it is like a dog.' Do you not see how it loves what Allah (SWT) hates? What error is a greater crime than this?

One of the Holy Prophet (s.a.w.a.s.)'s family said, 'If all of this world were a morsel in a child's mouth, we would have mercy on him. What then is the state of someone who throws the limits set by Allah (SWT) behind his back, seeking and desiring this world? If the dwelling place of this world had been any good, it would not have shown you mercy, nor answered you, and would have bidden you farewell in departure.'

The Messenger of Allah (SWT) said, 'When Almighty Allah (SWT) created this world, He commanded it to obey Him and it obeyed its Lord. He told it, "Oppose the one who seeks you and give success to the one who opposes you." ' It acts according to what Allah (SWT) charged it to do, and what He impressed upon its nature.

A Description of this World

This world is like a body whose head is pride, whose eyes are avarice, whose ears are greed, whose tongue is dissimulation, whose hand is desire, whose legs are vanity, whose heart is heedlessness, whose being is annihilation, and whose product is extinction.

It brings pride to whoever loves it, avarice to whoever prefers it, greed to whoever seeks it, and cloaks with hypocrisy whoever praises it. It gives vanity power over whoever desires it; it leads to heedlessness in the person who relies on it. It seduces whoever admires its goods, but those goods do not last for him. It returns the person who gathers it and is miserly with it to its own abode, which is the Fire.

SECTION 18

Reluctance to Act

A person who feels reluctant to act falls short of what is correct, even if he does right; while a person who acts voluntarily is correct, even if he errs. The reluctant one obtains only contempt in the end, and weariness, toil and misery while he is carrying out the action. The outer being of a reluctant person is showing off, and his inner being is hypocrisy: they are the wings with which he flies. The reluctant person never has any of the qualities of the righteous nor any of the marks of the believers, wherever he is. As Allah (SWT) said to His Holy Prophet (s.a.w.a.s.),

Say, I do not ask you for any reward for it; nor am I of those who affect [i.e. act with reluctance]. (38:87)

The Holy Prophet (s.a.w.a.s.) said, 'We, the company of Holy Prophet (s.a.w.a.s.)s, the fearfully aware, the trusty, we disavow the reluctant.' So, fear Allah (SWT) and do away with reluctance, and it will mark you with the sign of belief. Do not be occupied with something whose garment is affliction, with food which in the end is emptiness, with an abode whose end is ruin, with wealth whose end is to be inherited by others, with comrades whom in the end one must take leave of, with glory which in the end is abasement, with loyalty which in the end is abandonment, or with a life whose end is grief.

Delusion

A person who is deluded is wretched in this world, and is duped in the next world because he has sold what is better for what is baser. Do not admire yourself. Sometimes you may be deceived by your property and your bodily health into supposing that you will last forever. Sometimes you are deceived by your long life, your children and your friends into thinking that you will be saved by them. Sometimes you are deceived by your beauty and the circumstances of your birth, which bring you your hopes and desires so easily that you think that you are truthful and successful in achieving your goal. Sometimes you are deceived by the regret you show people for your shortcoming in worship, but Allah (SWT) knows the opposite of that is in your heart. Sometimes you make yourself worship in a spirit of reluctance; but Allah (SWT) desires sincerity. Sometimes you imagine that you are calling on Allah (SWT) when you are calling on another. Sometimes you imagine that you are giving good counsel to people, while your real desire is that they bow to you. Sometimes you blame yourself when you are really praising yourself.

Know that you will only emerge from the darkness of delusion and desire by sincerely turning in repentance to Almighty Allah (SWT), and to whatever you know about Him, and to recognize the faults in your self which are not consistent with your intellect and knowledge, and which the faith, the law and the customary practices of the Holy Prophet (s.a.w.a.s.) and the Imams (a.s.) of guidance do not tolerate.

If you are content with your present condition, there is no one more wretched than you in knowledge and action, nor anyone with a more wasted life. You will inherit grief on the Day of Resurrection.

A Description of the Hypocrite

The hypocrite is content to be far from the mercy of Allah (SWT), because his outward actions appear to be in line with Islamic laws; and yet he is heedless and ineffective, mocking and transgressing its truthfulness in his heart.

The mark of hypocrisy is disregard for lies, treachery, insolence, false claims, insincerity, foolishness, error and lack of modesty, making little of acts of disobedience, desiring believers to lose faith, and making light of misfortunes in the faith; pride, praise, praise of love, love of praise, envy, preferring this world to the next and evil to good, inciting slander, love of amusement, dealing with prevaricators, helping aggressive people avoiding good deeds, disparaging those who do good, considering good the evil done by the hypocrite and recognizing as odious whatever good another person does; and many other things like that.

Allah (SWT) has described the hypocrites in more than one place. He said,

And among men is he who serves Allah [standing] on the verge. So that if good befalls him he is satisfied therewith, but if a trial afflicts him he turns back headlong; he loses this world as well as the next; that is a manifest loss. (22:11)

In describing them, Allah (SWT) said,

There are some people who say, "We believe in Allah and the Last Day", but they are not at all believers. They desire to deceive Allah and those who believe, but they deceive only themselves while they do not perceive. There is a disease in their hearts, so Allah added to their disease. (2:8-10)

The Holy Prophet (s.a.w.a.s.) said, 'The hypocrite is he who, having made a promise, breaks it; when he acts, he does evil; when he speaks, he lies; when he is trusted, he betrays; when he is given provision, he is reckless; when it is withheld, he makes much of his life.'

He also said, 'A person whose innermost being contradicts his public face is a hypocrite whoever he is, wherever he is, in whatever time he lives, and whatever rank he has.'

Proper Social Transaction

Behaving correctly with Almighty Allah (SWT)'s creation without disobedience to Him comes from Allah (SWT)'s increased favour to His bondsmen. Whoever is humble to Allah (SWT) in his heart behaves well openly.

Keep company with people for the sake of Allah (SWT), not for your portion of something which belongs to this world or to seek position or for showing off or to increase your own reputation. Do not cross the limits of the Law for the sake of eminence and fame: they will not profit you at all, and you will miss the next world without gaining any benefit.

Taking and Giving

A person who prefers taking to giving is deluded, because in his heedlessness he thinks that what is now is better than what is to come. It behoves the believer, when he takes something, that he should take it righfully. If he gives, it should be for a right purpose, in a right way, and from his rightful possessions. How many a taker gives up his faith, but he is not aware of that! How many a giver brings down on himself the wrath of Allah (SWT)! The matter is not just a question of taking and giving, however; rather he is saved who fears Allah (SWT) when taking and giving, and who holds tight to the rope of righteousness.

In this regard people are of two types: the elite and the common. The elite considers with painstaking caution and does not take until he is certain that it is permissible. If it is unclear to him, he will only take when it is absolutely necessary. The common man considers only the outward form: he takes whatever he does not find to be stolen or extorted, and says, 'There is no harm in this: it is permissible for me.' Here the matter is clear, and he takes it by the judgement of Almighty Allah (SWT) and spends it in His pleasure.

SECTION 19

Brotherhood

Three things are rare in every age: brotherhood in Allah (SWT); a devout, affectionate wife who helps you in Allah (SWT)'s faith; and a rightly guided son. Whoever finds these three things has obtained the good of both abodes and the fullest portion of this world and the next. Beware of taking someone as a brother when you are moved by greed, fear, inclination, money, food or drink. Seek the fraternity of the Allah (SWT)-fearing, even to the ends of the earth, and even if you spend your entire life seeking them. Allah (SWT) has not left anyone better than them after the Holy Prophet (s.a.w.a.s.)s on the face of the earth, nor has He given a bondsman any blessing like that of success in finding their company. Allah (SWT) has said,

The friends shall on that day be enemies to one another except those who guard [against evil]. (43:67)

I believe that anyone who looks for a friend without fault in these times will remain without a friend. Do you not see that the first mark of honour which Allah (SWT) bestowed on His Holy Prophet (s.a.w.a.s.)s when their call to faith became known was a trusty friend or helper. Similarly, the most sublime gift which Allah (SWT) bestowed on His friends, supporters (awliya'), pure friends and trustees was the company of His Holy Prophet (s.a.w.a.s.)s. This is proof that, after knowledge of Allah (SWT), there is no blessing in either abode which is more sublime, more excellent or more pure than company in Allah (SWT) and brotherhood for His sake.

Consultation

Take counsel in the matters faith demands of you with one who has the following five qualities: intellect, knowledge, experience, good counsel, and precaution. If you find these five things in a person, then make use of them, be resolute and rely on Allah (SWT). This will lead you to what is correct.

As for matters of this world which do not pertain to faith, make decisions about them and then do not think about them further. If you do this, you will obtain the blessings of livelihood and the sweetness of obedience.

Knowledge is obtained through consultation. The man of intellect is he who derives new knowledge from consultation, and that guides him to obtain his goal. Consulting a proper counsellor is like reilecting upon the creation of the heavens and the earth and the destruction of both, since the more intense a person's reflection upon these two things, the deeper he penetrates into the seas of the light of gnosis and the more he increases his understanding and certainty.

Do not take counsel from someone when your intellect does not give him any credence, even if he is famous for his discernment and scrupulousness. When you take counsel from someone your heart trusts, do not disagree with what he advises even if it is contrary to what you want. Surely the self combines both acceptance of the truth with what is opposed to it?that is, on receiving other truths which are clearer to him. Allah (SWT) has said,

Take counsel with them in the affair. (3:159)

and again,

Their rule is to take counsel among themselves. (42:38)

that is, they consult each other about it.

Forbearance

Forbearance is a lamp of Allah (SWT) which leads the holder to His excellence; a person cannot be forbearing unless he is aided by the lights of gnosis and tawhid. Forbearance has five facets: when a man is exalted, but is then humbled; when he is truthful, he is accused of being a liar; when he calls people to the truth, he is scorned; when he is injured without having done any crime; and when he demands his rights and they oppose him.

When you have given each of these its due, you have achieved the goal. When you have countered the half-wit by turning away from him and not answering him, people will come to your aid, for he who wages war with a fool is like a man who puts wood on the fire.

The Holy Prophet (s.a.w.a.s.) said, 'The believer is like the earth: people obtain benefits from it while they are on it.' Whoever cannot endure people's harsh rudeness will not reach Allah (SWT)'s good pleasure, because His pleasure is closely linked with people's antipathy. It is related that a man said to Ahnaf ibn Qays, 'You are causing me to worry.' 'I will forbear with you,' he replied.

The Messenger of Allah (SWT) said, 'I was sent as a centre of forbearance, a mine of knowledge, and a home for patience.' He spoke the truth when he said, 'True forbearance is when you pardon a person who acts badly with you and opposes you, while you have the power to take revenge on him.' It is as the supplication says: 'My Allah (SWT), You are too vast in favour and forbearance to punish me for my action and abase me for my mistake.'

Following Another's Example

Following the example of another is nothing more than what has been bestowed upon the spirit at its origin, when the light of time was mixed with that of eternity. Following a model, however, does not consist of adopting the marks of outward actions and claiming descent from the awliya' of the faith from among the wise and the Imams (a.s.). As Allah (SWT) said,

The day when We will call every people by their Imam. (17:71)

that is, whoever follows someone with effacement is pure. And elsewhere,

So when the trumpet is blown, there will be no ties of relationship between them on that day, nor shall they ask of each other. (23:101)

The Commander of the Faithful said, 'Souls are a drafted army. Those who know each other are intimate, and those who do not know each other differ from each other.' Muhammad ibn al-Hanafiyah was asked who had taught him good manners, and he replied, 'My Lord taught me manners in myself. Whatever I find to be good in people of intelligence and insight I follow and use; whatever I find ugly in the ignorant I avoid and forsake forever. That has brought me to the path of knowledge. There is no sounder way for the astute believer than to follow the example of others, because it is the clearest path and soundest goal.' And Allah (SWT) said to Muhammad, the greatest of His creation,

These are they whom Allah guided, therefore follow their guidance. (6:91)

Elsewhere He said,

Then We revealed to you: Follow the faith of Abraham, the upright one. (16:123)

If the faith of Allah (SWT) had had a path straighter than following a model, He would have recommended it to His Holy Prophet (s.a.w.a.s.)s and His supporters .

The Holy Prophet (s.a.w.a.s.) said, 'There is a light in the heart which is illuminated only by following the truth and intending towards the right path. It is a part of the light of the Holy Prophet (s.a.w.a.s.)s which has been entrusted in the hearts of the believers.'

SECTION 20

Pardon

Pardoning someone when you have the power to punish is one of the customary practices of the messengers and the secrets of the Allah (SWT)-fearing. Pardon is when you do not charge your companion for what he has done wrong outwardly, when you forget the cause by which there was inward afffiction, and when you extend great charity in your choice despite having power over him. No one could find a way to that pardon except by the one whom Allah (SWT) has pardoned and forgiven for the sins which he has committed and the deeds he has put off, and who has been adorned with His mark of honour and clothed in the light of His radiance. This is because pardon and forgiveness are two of the attributes of Almighty Allah (SWT) which He entrusted in the secrets of His pure friends, so that they adopt the manners of their Creator and Maker with creation. This is why He said,

They should pardon and turn away. Do you not love that Allah should forgive you? And Allah is forgiving, merciful. (24:22)

If you do not pardon another mortal like yourself, how can you hope for the pardon of the Compelling King?

The Holy Prophet (s.a.w.a.s.) said that his Lord commanded him to have these qualities, saying, 'Unite with whoever breaks with you, and pardon whoever wrongs you; give to whoever deprives you, and be good to whoever is bad to you.' He commanded us to follow him when Allah (SWT) said,

Whatever the Messenger (s.w.a.s.)gives you, accept it, and from whatever he forbids you, keep back. (59:7)

Pardon is a secret of Allah (SWT) in the heart of His select. Whoever is gladdened by it has made Him happy. The Messenger of Allah (SWT) said, 'Is any of you capable of being like Abu Damdam?' 'O Messenger of Allah (SWT),' they said, 'Who is Abu Damdam?' The Holy Prophet (s.a.w.a.s.) replied, 'One of your ancestors who, when he woke up in the morning would say, "O Allah (SWT), I have forgiven the shattering of my honour by the common people." '

Exhortation

The best form of exhortation is when the words used do not go beyond the limits of truth, and the actions performed do not go beyond the limits of sincerity. The warner and the warned are like someone awake and someone asleep: whoever awakes from the slumber of his heedlessness, opposition and rebellion does good to awaken others from that sleep.

Anyone who travels in the deserts of transgression and engrosses himself in the wilds of misguidance, abandons his modesty because of his love for reputation, showing offand fame, wasting his time with those who wear the garments of the righteous, his outward appearance divulging the substance, of what is inside of him. In reality he is devoid of any substance and his inner destitution is flooded with love of praise and enveloped in the darkness of greed. How seduced he is by his passion! How he leads people astray with his words! As Allah (SWT) has said,

Evil certainly is the guardian and evil certainly is the associate. (22:13)

But whoever Allah (SWT) has protected by the light of tawhid, support, and excellent success, his heart is cleansed of impurity. He does not separate himself from gnosis and precaution; he listens to

the words of the misguided while he ignores the speaker himself, whoever he is. The wise have said, 'Take wisdom, even if it comes from the mouths of madmen.' In the words of Jesus (a.s.), 'Sit with anyone who reminds you of Allah (SWT) when you see him and meet him, aside from when he talks. Do not sit with someone when your outer being accepts him but your inner being rejects him.' That is someone who lays claim to what he does not have; if you are sincere, then they will yield to you. When you find someone with these three qualities, then seize the opportunity to see him, meet with him, and sit with him, even if it is only for an hour: this will have an effect on your faith, your heart, and your worship, through his blessing.

If someone's words do not go beyond his actions, whose actions do not go beyond his truthfulness, and whose truthfulness does not contend with his Lord, then sit with him with respect and wait for mercy and blessing.- Beware of the proof against you, and make his time in your company pleasant, so that you do not reproach him and lose. Look at him with the eye of Allah (SWT)'s favour upon him, His selecting him and His honouring him.

Advice (wasiyah)

The best of advice and the most necessary is that you do not forget your Lord, and that you remember Him always, and do not rebel against Him, and that you should worship Him whether sitting or standing. Do not be dazzled by His blessings and always be grateful to Him. Do not go out from under the protective cover of His mercy, immensity and majesty, lest you go astray and fall into the field of destruction, even if affliction and adversity touch you and the fires of trials burn you. Know that the affl;ctions He sends are filled with the eternal marks of His honour, and that the trials He inflicts bring about His pleasure and nearness, even though it may be after some time. What blessings there are for the person who has knowledge, and who is granted success therein!

It is related that when someone asked the Messenger (s.w.a.s.)of Allah (SWT) for advice, he said, 'Never get angry, for anger contains opposition to your Lord. Beware of making excuses, for they contain hidden polytheism. Say your prayers like someone saying farewell, for it contains a link to Allah (SWT) and nearness to Him. Be modest before Allah (SWT) as you are modest before the righteous among your neighbours, for this contains increased certainty.'

Allah (SWT) has gathered up the advice of all our ancestors, both distant and near, into one single characteristic?precaution (taqwa). In the words of Almighty Allah (SWT),

Certainly We enjoined those who were given the Book before you, and [We enjoin] you too that you should be careful of [your duty]. (4:131)

This is the sum of every sound act of worship: it is by precaution that people reach the high degrees and highest ranks. It is by precaution that people lead a good life with constant companionship.

Surely those who guard [against evil] shall be in gardens and rivers, in the seat of honour with a most powerful King. (54:54-5)

Trustful Reliance

Trust(tawakkul) is a cup sealed with Allah (SWT): none may drink from it or break the seal save the trustful. It is as Allah (SWT) said,

On Allah should the trustful rely, (14:12)

On Allah should you rely if you are believers. (5:23)

Allah (SWT) made trust the key of belief, and belief the lock of trust. The reality of trust is preferring others to oneself; the root of preferring others is to advance the other person's claim. He who trusts continues to affirm one of two preferences in his trust. If he prefers what is caused (i.e. phenomenal being), he is veiled by it. If he prefers the Causer of the cause of trust (i.e. the Creator, glory be to Him and may He be exalted!), he remains with Him. If you want to be a man of trust and not a man of causes, then say the tatbir over your ruh five times, and bid farewell to all your hopes as death bids farewell to life.