SECTION 21

Respect for One's Brothers

The reason why brothers in the faith shake hands is Allah (SWT)'s love for them. The Messenger of Allah (SWT) said, 'Whenever brethren shake hands in Allah (SWT), their wrong actions are dispersed so that they become as they were on the day their mothers bore them.' No two brothers' love and respect for each other increases without there being increase for each of them also. It is obligatory for the one having most knowledge of Allah (SWT)'s faith among the two to stimulate his friend to perform the obligatory functions which Allah (SWT) has made necessary, and to guide him in going straight, in contentment and moderation, to give him the good news of Allah (SWT)'s mercy and to make him fear His punishment. The other brother must seek the blessing of his guidance and hold to what he calls him to, adhere to his admonition, and be guided by him, all the while seeking protection in Allah (SWT) and seeking His help and success.

Jesus (a.s.) was once asked, 'How are you this morning?' To which he replied, 'I do not possess the benefit which I hope for, nor can I repel what I am on my guard against, while I am commanded to obey and forbidden to rebel. I do not think that any pauper is poorer than I am.' And when Uways al-Qarani was asked the same question, he said, 'How is a man in the morning when he does not know if he will be alive in the evening, and in the evening he does not know if he will be alive in the morning?' Abu Dharr said, 'In the morning I thank my Lord and I thank myself.' The Holy Prophet (s.a.w.a.s.) said, 'Whoever wakes up in the morning aspiring for something other than Allah (SWT) has become among the losers and transgressors.'

Striving and Discipline

Bliss belongs to the bondsman who strives for Allah (SWT) against his own nature and passions: he who then defeats his passion wins Allah (SWT)'s pleasure, and the one whose intellect leaves behind the selfwhich commands evil through his strivingjihad, submission and humility in the service of Allah (SWT) has won a great victory. There is no veil between the bondsman and Allah (SWT) which is darker or more desolate than that of self and passion; there is no better weapon to fight and destroy them than total need of Allah (SWT), glory be to Him, fear, hunger, thirst in the day and wakefulness at night. When a person possessing these traits dies, he dies a martyr. If he lives according to the straight path, his end will take him to the greatest pleasure of Allah (SWT).

Allah (SWT) said,

And [as for] those who strive hard for Us, We will most certainly guide them in our ways, and Allah is most surely with the doers of good. (29:69)

When you see someone striving harder than you, upbraid yourself, and reproach yourself in order to encourage yourself to do more. Put a halter of command and rein of prohibition on the self, and carry on as if you were a trainer who does not let his mount take a step unless it is completely correct.

The Messenger of Allah (SWT) used to pray until his feet were swollen. He would say, 'How can I not be a thankful slave?' The Holy Prophet (s.a.w.a.s.) wanted to make his community consider this so that they would not neglect striving, toil, and discipline in any state. If you were to experience the sweetness of worshipping Allah (SWT), to see its blessing and be illuminated by its light, you would not be patient without it for a single hour, even if you were to be cut to pieces. No one turns away from it without being denied such benefits of protection and success from Allah (SWT) as were attained by his forefathers. Rabi' ibn Khuthaym was asked why he did not sleep at night. 'Because I fear to spend the night in sleep,' he replied.

Contemplation of Death

Contemplating death kills desire, cuts offthe roots of heedlessness and strengthens the heart with Allah (SWT)'s promise of life hereafter. It refines nature, breaks the signs of passion, extinguishes the fire of greed and renders this world vile; this is the meaning of the Holy Prophet (s.a.w.a.s.)'s words said: 'To reflect for an hour is better than a year of worship.' That hour of reflecting is the moment when you unite the ropes binding you to this world and fasten them to the next. The descent of mercy from Heaven never ceases when death is remembered in this way. If a person does not reflect on death, and on his own lack of any means to escape it, on his great incapacity, on the length of time he will spend in the grave and his bewilderment at the Resurrection, there is no good in him.

The Holy Prophet (s.a.w.a.s.) said, 'Remember the destroyer of pleasures.' When asked what that was, he replied, 'Death. Whenever one of Allah (SWT)'s servants remembers this when he is wealthy, this world is constricted for him. Whenever he remembers it in hardship, it is expanded for him.' Death is the first station of the next world and the last station of this world. Blessed is he who shows himself generous and benefits at the beginning, and blessed is he who has done his best at the end.

Death is the closest thing to accompany the son of Adam, although he deems it to be the furthest away. How much man inflicts on himselfi What weaker creature is there? In death lies the rescue of the sincere and the destruction of the wrongdoers. That is why some yearn for death yearn for it while others hate it. The Holy Prophet (s.a.w.a.s.) said, 'If a person meets Allah (SWT), Allah (SWT) loves to meet him; and if a person hates to meet Allah (SWT), the Allah (SWT) hates to meet him.'

Good Opinion

The root of good opinion is a man's belief and the soundness of his heart; the sign of good opinion is that whenever he looks, he sees with the eye of purity and virtue wherever he goes, and modesty, trustworthiness, protection and truthfulness are cast into his heart. The Holy Prophet (s.a.w.a.s.) said, 'Have a good opinion of your brothers: through that you will gain purity of heart and firmness of nature.' And Ubayy ibn Ka'b said, 'When you see a quality which you disapprove of in one of your brothers, then give it seventy interpretations and see if your heart can be at peace with one of them. If it is not, then blame yourself if you cannot excuse him. If you yourself have a quality which will easily make for seventy interpretations, then you should disapprove of yourself more than you do of him. ' As Allah (SWT) revealed to David, 'Remind My slaves of My blessings and My favours. They have only seen exquisite goodness from Me so they should only expect that what remains will be like what they have already had from Me.'

Good opinion invites good worship. A person who is deluded continues to remain in rebellion even while he hopes for forgiveness. The best opinion in Allah (SWT)'s creation is reserved for those who obey Him, hope for His reward and fear His punishment. The Messenger of Allah (SWT) said, relating from his Lord, 'I am with My slave's good opinion of Me, O Muhammad.' Whoever fails to live up to the reality of the gifts which come from his opinion of his Lord has intensified the proof against himself, and is among those who are deceived by the shackles of his passion.

SECTION 22

Entrusting Oneself to Allah (SWT)

He one who entrusts his affair to Allah (SWT) is in eternal rest and constant carefree ease of life; he is above caring about anything except Allah (SWT), as the Commander of the Faithful said,

I was content with what Allah (SWT) allotted me, and I entrusted my affair to my Creator.

As Allah (SWT) was good in what has passed, so He will be good in what remains.

As Allah (SWT) said, in the words of a believer among the people of Pharaoh,

"I entrust my affair to Allah, surely Allah sees the servants". So Allah protected him from the evil consequences of what they planned and the most evil punishment overtook Pharaoh's people. (40:44-5)

The Arabic word for entrustment (tafwid) consists of five letters, each letter having an injunction. He who heeds their commands brings the ta'ofhis abandoning (tark) plans in this world; the ja' of the annihilation (fana') of every aspiration other than Allah (SWT); the waw of fulfilling (wafa') the contract and confirming the promise; theya'ofdespairing (ya's) of yourself, and certainty (yaqin) in your Lord; and the dad of a conscience (damir) which is purely for Allah (SWT), and of the need (darurah) for Him. He who entrusts everything to Allah (SWT) wakes up in the morning free of all evils, and at night sleeps protected in his faith.

Certainty

Certainty will take the bondsman to every sublime state and every wondrous station; thus did the Messenger (s.w.a.s.)of Allah (SWT) make known the immensity of certainty when he mentioned thatJesus (a.s.) walked on water. He said, 'If he had had more certainty, he could have walked on air.' By this he indicated that in spite of the majesty of the place which the Holy Prophet (s.a.w.a.s.)s have with Allah (SWT), they also have different ranks according to their certainty. Certainty is ever-increasing, and remains so throughout eternity.

Believers also vary in the strength and weakness of their certainty. A person whose certainty is strong may be recognised by the fact that he finds himself stripped of all ability and power other than what Allah (SWT) has given him, and by his keeping to Allah (SWT)'s command and worship both outwardly and inwardly. He considers the states of having and not having, increase and decrease, praise and blame, might and abasement, all to be the same because he considers them all on an equal level. However, a person who weakens his certainty attaches himself to cxternal matters, and allows his self free rein therein. He follows the customs and sayings of people without substantiating them, and strives in the affairs of this world, accumulating its wealth and holding on to it, acknowledging and affirming it with his tongue. There is no withholder or giver except Allah (SWT), and the slave can only obtain what he is provided with and allotted. Effort will not increase provision, but he disavows that by his action and his heart. In Allah (SWT)'s words,

They say with their mouths what is not in their hearts; and Allah best knows what they conceal. (3:167)

Allah (SWT) was compassionate to His bondsmen when He gave them permission to earn money however they might as long as they do not exceed the limits of Allah (SWT) or abandon their obligations to Him and the behaviour of His Holy Prophet (s.a.w.a.s.) in any of their actions, or abandon the spirit of trust or become caught in the field of greed. But when they forget this, attaching themselves to the opposite of what has been delineated for them, they are counted among the destroyed, who at the end have nothing but false claims. Not everyone who earns is necessarily trustful: from his earnings he brings for himself only what is forbidden or doubtful. He may be recognized by the effect his gains have upon him, by his insatiable hunger, and how he spends for this world without let.

He who is given permission to earn is one whose self gains while his heart trusts in Allah (SWT). If he has a lot of money, he is like a trustee who knows that having property and not having it is the same thing. If he withholds it, he withholds for Allah (SWT); and if he spends it, he does so in the way Allah (SWT) has commanded. Both are for Allah (SWT).

Fear and Hope

Fear is the custodian of the heart, and hope is the intercessor of the self; whoever knows Allah (SWT) fears Him and sets his hopes in Him. They are the wings of belief with which the true servant flies to Allah (SWT)'s pleasure. They are the eyes of his intellect, with which he sees Allah (SWT)'s promise and threat; fear contemplates the justice of Allah (SWT) through careful awareness of that threat. Hope calls for Allah (SWT)'s overflowing favour and gives life to the heart, while fear kills the self. The Messenger of Allah (SWT) said, 'The believer has two kinds of fear: fear of what has passed and fear of what is to come.'

In the death of the self lies the life of the heart, which leads to firmness in practice. Whoever worships Allah (SWT) with a balance of fear and hope will not be misguided, and will obtain what he hopes for. How can a slave be anything other than fearful wken he does not know at what action his record will be closed, while he has to his credit no deed capable of helping him, no power to do anything, nor any place to fly to? How can he fail to hope when he knows that despite his incapacity he is drowned in the seas of Allah (SWT)'s blessings and favours, which cannot be counted or numbered. The lover worships his Lord with hope by contemplating his own state with the eye of wakefulness; and the abstinent worships with fear.

Uways al-Qarani said to Haram ibn Hayyan, 'People act in hope.' 'But you act in fear,' Haram replied. There are two types of fear: permanent and changing. Permanent fear brings about hope, while changing fear brings about permanent fear. Similarly, there are two types of hopes: concealed and open. Concealed hope brings about permanent fear, which strengthens the connection of love; while open hope fulfils a man's expectations regarding his incapacity and shortcomings in the things he has done during his life.

Contentment

Contentment is when a person is content with what he loves and what he hates; it is a ray of the light of gnosis. He who is content is annihilated to all his choices; he is really the one with whom Allah (SWT) is content. Contentment is a name which contains the meanings of servitude, and maybe described as the joy of the heart.

I heard my father, Muhammad al-Baqir, say, 'To attach the heart to what is present is association (shirk), and to what is not there is disbelief (kafr): these are the wings of heedlessness.' I am amazed at anyone who claims to be a slave to Allah (SWT) and then contends with Him over His decrees. Content gnostics ('arifin) are far from being like that.'

SECTION 23

Aflliction

Aflliction is an adornment for the believer and a mark of honour for the man of intellect, because facing it directly needs steadfastness and firm-footedness, both of which confirm belief. The Holy Prophet (s.a.w.a.s.) said, 'We, the company of the Holy Prophet (s.a.w.a.s.)s, are the people who have the hardest trials, then after us come the believers, then the others like them.'

Whoever tastes the food of affliction while under Allah (SWT)'s protection enjoys it more than he enjoys Allah (SWT)'s blessing. He yearns for it when it is not there, because the lights of blessing lie under the balance of afffiction and trial, and the balance of affliction and trial lies under the lights of blessing. Many are delivered

from affliction and then destroyed in blessing. Allah (SWT) praised none of His bondsmen, from Adam up to Muhammad, until He had tested him and seen how he fulfilled the duty of worship while in affliction. Allah (SWT)'s marks of honour come, in fact, at the last stage, but the afflictions themselves come in the beginning.

Whoever leaves the path of affliction is ignoring the lamp of the believers, the beacon of those near to Allah (SWT), and the guide for those on the right path. There is no good in a slave who complains of a single trial preceded by thousands of blessings and followed by thousands of comforts. Whoever does not show the patience required in affliction is deprived of thankfulness in the blessings he receives. Similarly, whoever does not give the thankfulness owed for blessings is denied the patience owed in affliction. Whoever is denied both of them is an outcast.

Ayyub said in his supplication, 'O Allah (SWT), verily seventy comforts and ease did not come to me until You sent me seventy afflictions.' And Wahb ibn Munabbih said, 'Affliction to a believer is like a bit to a horse and a halter to a camel.' 'Ali (a.s.) said, 'Steadfastness in relation to belief is like the head to the body. The head of steadfastness is afflictions but only those who act righteously understand that.'  

Patience

Patience reveals whatever light and purity there is in the innermost being of Allah (SWT)'s servants, while anxiety shows up the darkness and bereftness inside them. Everyone claims to be patient, but only the humble are firm in it. Everyone denies his anxiety, although it is quite obvious in a hypocrite because the onset of trials and afflictions tells you who is truthful and who is a liar.

Patience is a sensation which continously prevails in one's consciousness, but what occurs upon a sudden upset cannot be called patience. Anxiety is what disturbs the heart and brings the person sorrow, changing his complexion and his state. Every event whose beginnings are without humility, repentance, and humble supplication to Allah (SWT) comes from someone who is anxious, not someone who is patient. The beginning of patience is bitter, but its end is sweet for some people; but for others both its beginning and end are bitter. Whoever enters it at its end has entered it. Whoever enters it from its beginning has left it. A person who knows the value of patience cannot bear to be without it.

In the story of Moses (a.s.)and Khidr Allah (SWT) said,

How can you have patience in that of which you have no comprehensive knowledge? (18:69)

Whoever is unwillingly patient, who does not complain to people and does not become anxious when his veil is rent, is counted among the common people. His share is as Allah (SWT) said,

Give good news to the patient, (2:155)

that is, good news of the Garden and forgiveness. Whoever meets affliction with an open heart, showing patience with tranquillity and dignity, is counted among the elite and his portion is as Allah (SWT) said,

Surely Allah is with the patient. (8:46)

Sorrow

Sorrow is one of the marks of the gnostics, through the magnitude of what comes to them of the Unseen when they are in seclusion, and the intensity of their glorification of Allah (SWT). The outer being of the sorrowful is contraction and his inner being is expansion. He lives with men contentedly, in a life of nearness to Allah (SWT). The sorrowful person is not a man of reflection, because he who reflects is forced to do so, while a sorrowful person is so by nature. Sorrow comes from within, and reRection begins by seeing phenomena?there is a difference between them.

Allah (SWT) said in the story of Jacob,

I only complain of my grief and sorrow to Allah, and I know [from Allah] what you do not know. (12:86)

This is because the knowledge gained in the state of sorrow is particular to him, and Allah (SWT) has singled him out for it and left the rest of the world deprived. When Rabi' ibn Khuthaym was asked why he was sorrowful, he replied, 'Because I have demands made on me. At the right of sorrow stands contrition, and at the left of it stands silence. Sorrow is a mark of the gnostics of Allah (SWT) .'

Reflection is shared by both the elite and the common folk. If sorrow were to be veiled from the hearts of the gnostics for an hour, they would have to seek for help; but if it were to be placed in the hearts of others, they would dislike it. Sorrow is first, while second come security and good news. Reflection comes second, following the establishment of one's belief in and utter need of

Allah (SWT) by one's seeking rescue with Him. The sorrowful person reflects, and he who reflects takes note. Each of them has a state, a science, a path, forbearance and honour.

Modesty

Modesty is a light whose essence is the heart of belief, meaning careful consideration in everything which is denounced by tawhid and gnosis. The Holy Prophet (s.a.w.a.s.) said, 'Modesty is part of belief.' That is to say, modesty is accepted through belief, and beliefis accepted through modesty. The modest person is all good. Whoever is denied modesty is all evil, even if he worships and is scrupulous. One step taken with modesty in the courtyards of Allah (SWT)'s awe is better than seventy years of worship. Insolence, however, is the beginning of hypocrisy, schism and disbelief.

The Messenger of Allah (SWT) said, 'If you have no shame, then do as you like.' This means that when modesty leaves you, then you are punished for all the good or evil that you do. The strength of modesty comes from sorrow and fear, and modesty is the home of fear. The beginning of modesty is awe, and its end is clear vision. A modest person is occupied with his own affairs, withdrawn from people, and distant from what they are doing, even if they all forsake completely person with modesty.

The Messenger of Allah (SWT) said, 'When Allah (SWT) desires good for a bondsman, he makes him forget his good qualities, putting his evil qualities before his eyes and making him dislike sitting with those who turn away from the remembrance of Allah (SWT).' Modesty is of five kinds: shame for a wrong action; shame for one's incapacity; modesty in the face of a noble equality; the modesty of love, and the modesty of awe. Each of these has its adherents, who are ranked according to these categories of modesty.

Gnosis (ma 'rifah)

The person of the gnostic ('arif) is with the people, while his heart is with Allah (SWT). If his heart were to forget Allah (SWT) for the time it takes to blink an eye, he would die of yearning for Him. The gnostic is the trustee over the happenings of Allah (SWT), the treasury of His secrets, the repository of his lights, the proof of His mercy to creation, the instrument of His sciences and the measure of His favour and justice. He needs neither people, nor a goal, or nor this world. He has no intimate except Allah (SWT), nor any speech, gesture or breath except by Allah (SWT), with Allah (SWT), and from Allah (SWT), for he frequents the sarden of His sanctity and is enriched by His subtlest favours to him. Gnosis is a root whose branch is belief.

Love of Allah (SWT)

When love of Allah (SWT) takes possession of the innermost being of Allah (SWT)'s bondsman, it empties him of every preoccupation except remembrance of Allah (SWT). The lover is the most inwardly sincere of all people for Allah (SWT). He is the most truthful in his words, the most faithful in his pledge, the most astute in his actions, the purest in remembrance, and the greatest in devoting his self in worship. The angels compete with each other to converse with him, and boast of having seen him. Through him Allah (SWT) makes His lands flourish, and by His regard, Allah (SWT) honours His slaves. Allah (SWT) gives to people when they ask Him by His right, and removes afflictions from them by His mercy. If people knew how they stand with Allah (SWT), they would not try to draw near to Allah (SWT) save by the dust of his feet.

The Commander of the Faithful said, 'Love of Allah (SWT) is a fire which does not pass by anything without burning it up; the light of Allah (SWT) does not come over something without illuminating it. The skies of Allah (SWT) do not cause a cloud to appear without it covering whatever is beneath it; the wind of Allah (SWT) does not blow on something without it moving. Allah (SWT)'s water gives life to everything, and from Allah (SWT)'s earth everything grows. Whoever loves Allah (SWT) is given every possession and authority.'

The Holy Prophet (s.a.w.a.s.) said, 'When Allah (SWT) loves a slave in my community, He casts love of him into the hearts of His friends, the spirits of the angels and the keepers of His throne,' so that they love him. That lover truly has an abundance of bliss, and will be able to intercede with Allah (SWT) on the Day of Ressurrection.'

Love for the sake of Allah (SWT)

He who loves for the sake of Allah (SWT) is beloved of Allah (SWT), and he who is loved for the sake of Allah (SWT) is also beloved of Allah (SWT), since each loves the other for the sake of Allah (SWT). The Messenger of Allah (SWT) said, 'Man is with whom he loves. Whoever loves a bondsman in Allah (SWT), loves Allah (SWT). No one loves Allah (SWT) except he whom Allah (SWT) loves.' And again, 'The best of people after the Holy Prophet (s.a.w.a.s.)s in this world and the next are those who love each other for Allah (SWT).' Every love based on some cause other than Allah (SWT) brings about enmity except for these two, for they come from the same source. Theirs always increases and never decreases. As Allah (SWT) said,

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

because the root of love is being free of everything except the Beloved.

The Commander of the Faithful said, 'The best thing in the Garden and the sweetest is love of Allah (SWT), love in Allah (SWT), and praise for Allah (SWT).' And Allah (SWT) has said,

The last of their supplication shall be "Praise be to Allah, Lord of the worlds", (10:11)

because when they see the blessings that exist in the Garden, love is aroused in their hearts and then they call out, 'Praise be to Allah (SWT), Lord of the worlds.'

Yearning

He who yearns neither desires food, nor finds pleasure in drink, nor is he quickly excitable, nor is he intimate even with his close friends, nor does he seek refuge in a house, nor does he dwell in a city, nor wear a garment nor take rest enough for his need. He worships Allah (SWT) night and day, hoping to reach the object of his yearning. He speaks to Him with the tongue of yearning, declaring what is in his innermost being. This is as Allah (SWT) said of Moses (a.s.)when he met his Lord:

I hastened to thee, my Lord, that Thou mightest be pleased. (20:84)

The Holy Prophet (s.a.w.a.s.) explained his state as follows: 'He neither ate, drank, slept nor desired any of that in his coming or going for forty days, out of his yearning for his Lord.'