In the name of Allah, The Beneficent, Most Merciful

then left for us to do is to follo! the teachings and the e(ample of His prophet. %irst, you must belie"e in the oneness and uni#ueness of the $ne !ho is before the before and after the after, !ho created us and e"erything else, and you must not associate !ith Him anything unbefitting the purity of His )ssence. He Himself says in His di"ine book* ##

WHAT THE SEEKER NEEDS Kitab Kunh ma la budda minhu lil-murid

By Muhiyy ad-Din Ibn 'Arabi
(translated ! Tosun Ba!ra"# All praise and thanks are due to Allah Most High, and may His benedictions and salutations be upon His messenger, and the progeny and companions of His messenger. his short guide is a response to one !ho !ishes to take the path of faith, hope, and lo"e so that he might become complete and perfect as he !as created. It !as !ritten to ans!er his #uestions about !hat he should belie"e in and !hat he should do in the beginning, before anything else. $ you !ho yearn for eternal beauty, tra"eler on the path of the true !ish, may Allah make you successful in kno!ing the true !ay, finding it, and being upon it. May He use you and us in actions that please Him and are done for His sake. %or the beginning and the end and !hat is in bet!een, and success in them all, belong only to Him. he !ay and means to eternal sal"ation and bliss is in coming close to the ruth. Allah Himself teaches us the meaning of His closeness to us. He teaches us by sending us His prophets. &e say, '!e belie"e.' It is the truth. &e accept and confirm it. he only thing

! "

$%&'
If there were in them gods besides Allah, (the heavens and the earth) would both have been in disorder (mixing and clashing and being destroyed). +Al-Anbiya', ,,he !ills of many creators !ould clash and cancel each other, not permitting anything to be or to happen. herefore, if !e and all e(istence e(ist, He -- the $ne and .ni#ue /reator - e(ists, and He has no associates. $ you !ith beautiful nature and pure heart, do not debate, discuss, e"en talk !ith people !ho attribute partners to Allah. here is no use in trying to con"ince them. )"en the deniers !ill finally concede*

)0 1 ) . ( / 2 * +, 3 ' ) #4
3

And if you ask them who created the heavens and the earth they will say, Allah. +0u#man, ,1-

hey as !ell !ill finally admit an unkno!n force as the initial /reator of the creation - but they !ill add to Him further creators. he difference bet!een them and the belie"ers is that they suppose that others, among the created, are also able to create. 2ou do not ha"e to pro"e to them the e(istence of Allah. 0et them pro"e, if they can, the e(istence of His associates. his is sufficient ad"ice for you on the sub3ect of professing the oneness of Allah. ime is "aluable* you cannot be careless !ith it. If the mind has reached a state in !hich it is free from doubt and the heart is safe and secure, it makes no sense to disturb this peace !ith superfluous proofs. 444444

Any thought, any !ord, any #ualiy or attribute not corresponding to this principle is a falsehood, un!orthy of the Di"ine. herefore seek no further than the fact that none resemble or are like Him. hat is His reality. his is also confirmed by the declaration of His messenger, !ho said, 'At the beginning !as Allah, and none !ith Him.' he ones !ho follo!ed him added to this statement, 'It is no! as it !as.' As it !as before the creation, it is after the creation. %rom the time !hen matter !as hidden under the "eil of none(istence and there !as no form, nothing has been added or subtracted. hough He has created the creation, still there are none like Him. 7othing is like Him. 7othing is Him, but e"erything is from Him. he di"ine !ord that He is !ithout likeness cancels all other thoughts, claims, and interpretations. 2ou must also accept, and belie"e, e"en if you do not understand, the allegorical "erses of the Holy 8ur'an and the ambiguous statement of the Messenger of Allah concerning the unity and the ultimate cause, as !ell as all the declarations of the prophets !hich ha"e come to us unaltered. 2ou must consider that the significance of these !ords is a part of di"ine kno!ledge and that as such, you accept them. he monumental meanings of these holy e(pressions are for the understanding of people !ho are close enough to Allah to be able to see His beautiful attributes. here is no better proof of the perfection of the Di"ine, !ho is selfe(istent and !hose e(istence is a necessity for the e(istence of all else, than the holy "erse* othing is like !im.... Allah declares !ith this "erse His being, His essence, His di"ine nature, His limitless greatness, His glory. 5o !rite in your heart and mind this principle, this foundation of faith, and belie"e in Allah's prophet and the message that he brought from the Di"ine ruth, and in Allah's orders and 3ustice. %urthermore, ha"e faith in the true

$ The second matter of importance for one !ho !ishes to learn is

the belief that Allah Most High is free from all resemblance to anything "isible or in"isible in the creation. He is free from all defect. here are some !ho, !anting to see the image of their /reator, err, and liken Him to a human being. 0et His o!n !ords be your guide in this. He says* 77
829

6 5

othing is like !im.... +Ash-5hura, 66-

declarations of all the prophets kno!n and unkno!n. 0o"e their companions9 accept the truth of their mission. Do not speak against them. Do not "alue one o"er another. hink of them !ith terms of praise, as they are described in the Holy 8ur'an and in the !ords of other prophets, !hich can only be the truth. 5ho! respect, as did the prophets, for the character that distinguishes the perfect man, and for holy places. Accept and belie"e in the deeds and the !ords of the saints, e"en though you may not understand their state and the miracles attributed to them. 0ook upon the !hole creation, and abo"e all, mankind, !ith good !ill - accepting, appro"ing, forgi"ing, ser"ing, lo"ing. Make that your nature in your dealings !ith the !orld. 0isten to your conscience. /leanse your heart. In that clean heart, keep up prayer for your faithful brothers. Help and ser"e, as much as you can, the people !ho hide their misery, !ho are content !ith their po"erty, the tra"elers on the path to truth. Do not attribute to yourself "irtue, goodness, and graciousness because of your ser"ice to the creation. /onsider that you o!e other people thanks for ha"ing humbly accepted your help. It is incumbent upon you to lighten the load of those !ho are burdened. If people !hose pain you ha"e helped to alle"iate cause you pain in return - if their responses, their !ays, their habits are dark and cast shado!s upon you - sho! patience and forbearance. Do not forget that Allah says* 7=4 >3% ...surely Allah is with the "atient. +Al-Ba#ara, 61:Do not spend your life in empty endea"ors and your time in idle talk. Instead, reflect and remember Allah, read the 8ur'an, guide the misguided to the enlightened path. Help others lea"e e"il and turn to doing good. Mend broken friendships. Help others to help others.

%ind the right friend, !ho !ill be a support for you, a good tra"eling companion on the path of truth. %aith is a seed. It gro!s into a tree !ith the beneficent !atering and sunshine of faithful friends. Be!are of being close to those !ho do not discriminate bet!een the faithful and the unfaithful - not kno!ing either faith or the faithful, they do not care about them. hey are either strangers to or enemies of the truth in !hich you belie"e. 0ook for a perfect teacher !ho !ill lead you on the straight path. In your search for a guide, be sincere, because sincerity distinguishes the true seeker. It is certain that if you cling to sincerity and truthfulness, the 0ord !ill manifest His attribute of the .ltimate ;uide upon you and !ill guide you to a perfect teacher. 5incerity in the seeker is such a blessing that !hen it is present, Allah !ill e"en turn the accursed de"il himself and the seeker's personal de"il, his ego, into angels of inspiration ser"ing him. 5incerity is such a catalyst that it turns lead into gold and purifies e"erything it touches. 444444

% A matter of the greatest importance, one of your greatest needs, is

to be sure that the morsel of bread you put in your mouth is la!ful. 0a!ful sustenance, the la!fulness of all you en3oy in this !orld, is the foundation of your faith. It is upon this foundation that your religion can be built. o ad"ance in this path, in the footsteps of the prophets +peace and blessings be upon them-, you ha"e to be light - light in !orldly goods, light in your concerns about this !orld. An unmistakable sign of the hea"iness that !ill pre"ent you from ad"ancing is to be a burden on people. 7either be a freeloader nor let others carry your

: ; <

load. <articularly, don't accept goods and fa"ors, either for yourself or for others, from people !hose hearts are dead, submerged in the sleep of heedlessness. In !hat Allah permits you to gain as your sustenance - in all your actions, beha"ior and !ords - fear Allah. Do not seek comfort and lu(ury, especially !hen you ha"e not !orked hard for it. 0a!ful sustenance is obtained by !orking harder than is demanded of you. A clear sign of the la!fulness of one's gain is that it !ill not permit you to be either stingy or a spendthrift. ake care, since if the lo"e of this !orld takes root firmly in your heart, it constricts your heart, and it becomes e(ceedingly hard to pull it out and thro! it a!ay. his !orld is a trial ground9 don't seek comfort and riches in it. )at less. hat !ill lea"e more space in your heart and !ill increase your desire to pray and be obedient It !ill make you more acti"e and less la=y. /leanse and beautify your days and nights !ith !orship. he generous 0ord asks you to His presence fi"e times a day. Do your prayers at the times He calls you, fi"e times daily, and at each prayer make an accounting of your actions since the last prayer. It is to be hoped that only good deeds and actions befitting a Muslim are done bet!een the times of prayer. Most people complain that this !orld, their !ork to secure their sustenance, and their !ork as householders for their families, take time a!ay from their !orship. >no! that !ork done heedfully, !ith consideration for others, in accordance !ith proper beha"ior, for the pleasure of Allah, is also !orship. Allah has blessed you !ith intellect, kno!ledge, profession, strength, and health. All grace and po!er are due to Him. .se these to gather as much of your sustenance as possible in the minimum of time. If possible, secure in one day your !eek's sustenance. ake the

e(ample of Ahmad al-5abti, a prince, the son of the 'Abbasid caliph Harun al-?ashid. He used the ma(imum of his talents and strength and effort and !orked e(ceedingly hard as a manual laborer on 5aturday. &ith !hat he earned in one day he !as able to li"e a !hole !eek. He dedicated the remaining si( days of the !eek to !orking for Allah and !orshipping Him. After you perform your morning prayer, stay !ith your 0ord until sunrise, and after your afternoon prayer stay in His presence until sunset. hese are t!o periods of time !hen spiritual po!ers and enlightenment flo! in abundance. >eep your heart tied to Allah in humility and in peace. here is great "irtue and merit in performing e(tra !orship of t!enty cycles of prayer bet!een the afternoon and e"ening prayers, and bet!een the e"ening and night prayers. <erform e(tra prayers of four cycles 3ust before the noon prayer, after and 3ust before the afternoon prayer, and after the e"ening prayer. <erform another ten cycles of prayers in sets of t!o after the obligatory night prayer, and the three cycles of closing prayer, witr, as the last !orship of the day. Do not sleep until you are unable to stay a!ake. Do not eat until you are hungry. Dress only to co"er your body and to protect it from cold and from heat. Make it a habit to read from the Holy 8ur'an e"ery day. &hen you read, hold the holy book !ith respect. >eep it in your left hand at the le"el of your chest, and mo"e your right hand along the !ords you read. ?ead aloud, but 3ust loud enough that you can hear your o!n "oice. ?ead !ithout haste, slo!ly thinking of the meaning of each !ord. &ish for di"ine mercy and beneficence !hen you come to the "erses that inspire His mercy. ake !arning from the "erses of admonition, and !hen reading them, promise your 0ord your determination to act upon His command, repenting, taking refuge in His mercy,

seeking sal"ation. &hen you read "erses describing the praise!orthy #ualities of the truly faithful, think of your o!n #ualities. Be thankful and praise Him for your good #ualities, and feel shame for the #ualities missing in you, so mat you may hope to find the character of the faithful in yourself. And !hen you read about the faults of the nonbelie"ers and of the hypocrites !ho hide and distort the truth, think about !hether you are also afflicted !ith such faults. If you are, try to stop them, to chase them a!ay, to eliminate them. If you do not ha"e them, take refuge in Him, be thankful and praise Him. &hat is essential for you is to be heedful at all times, to be attenti"e to !hat comes into your mind and your heart. hink about and analy=e these thoughts and feelings. ry to control them. Be!are of the !ishes of your ego, settle your accounts !ith it. Ha"e conscience, shame, in front of Allah. hat !ill be a moti"ation to make you heedful. 2ou !ill then care about !hat you are doing or saying or thinking, and the thoughts and feelings that are ugly in the eyes of Allah !ill be unable to settle in your heart. 2our heart !ill then be safe from !ishing acts not in accordance !ith Allah's pleasure.@6A ;i"e "alue to your time, li"e in the present moment. Do not li"e in imagination and thro! your time a!ay. Allah has prescribed a duty, an act, a !orship for your e"ery moment. >no! !hat it is and hasten to do it. %irst perform the actions He has gi"en to you as obligations. hen do !hat He has gi"en to you to do through the e(ample of His <rophet. hen take on !hat He has left you as "oluntary, acceptable good deeds. &ork to ser"e the ones !ho are in need. Do e"erything you do in order to come close to your 0ord in your !orship and prayers. hink that each deed may be your last act, each prayer your last prostration, that you may not ha"e another

chance. If you do this, it !ill be another moti"ation for becoming heedful and also for becoming sincere and truthful. Allah does not accept good deeds done unconsciously and insincerely as readily as deeds done in consciousness and sincerity. /leanliness is an order of Allah. >eep your body and your inner self clean at all times. &hene"er you make an ablution make t!o cycles of prayer follo!ing it, e(cept !hen you ha"e to make an ablution at times !hen praying is not permitted* at sunrise, at high noon, and at sunset. %riday is an e(ception to that rule9 it is permissible then to pray at high noon. 444444

& Abo"e all, !hat you need is high morals, good character, proper
beha"ior9 you must identify your bad features and rid yourself of them. 2our relationship to !home"er you come into contact !ith must be based on the best of conduct - but !hat this means may "ary !ith conditions and circumstances. &hoe"er neglects a single item of good beha"ior is considered to ha"e bad character. Men are created different from each other. heir le"els are different. ;ood beha"ior and character are also in different le"els. Beha"ior is not a form. It is not to act in the same !ay on e"ery occasion to!ards e"eryone. 2ou ha"e to consider each case, each person, in accordance !ith the circumstance and. the need of the person. A good rule to remember is that if a thing is done to bring sal"ation, truth, comfort, and peace to others, to oneself, and to as many people as possible, protecting them, eliminating pain and hardship, it is good beha"ior - on condition that it is not done for personal benefit, but for Allah's sake. Is not man the ser"ant of

AllahB Are not his life and his deeds dependent on di"ine predestinationB He is in a frame !hose limits he, cannot lea"e. His !ill, his freedom of choice, his destiny !ritten on his forehead, are in the hand of the All-<o!erful upon !hom all acts, all mo"es depend. <roper beha"ior is the means by !hich an intention becomes a good deed. herefore it is the greatest capital in the hand of the seeker. he proof is the !ord of the one !ho !as brought !ith the most beautiful character, the last prophet, Muhammad +peace and blessings be upon him-, !ho said, 'I ha"e been sent to perfect good beha"ior.' Allah says in the Holy 8ur'an*

C 6- C G H ? A (B , + D E @ ) $ F) " B (B , @ IJ
829 And the recom"ense of evil is "unishment like it, but whoever forgives and amends, his reward is with Allah.... +Ash-5hura, CDhe religious la! says that you may choose to demand your right or you may choose to lea"e it. /hoose to lea"e that !hich is due to you and forgi"e, instead of punishing, so that you !ill be counted among the compassionate, the peaceful, the righteous, !hose re!ards are promised by Allah. It is also !ithin good beha"ior to be angry and to seek to punish !hen this is 3ustified by the religious code. Anger and its manifestation are one of the great sins if aroused by !rongs done to you personally. But it is permissible and right and a part of correct beha"ior and good character to become ' '.se of something done

against Allah and His di"ine precepts, to manifest it, and to fight for Allah's sake. It is best to separate yourself from people !ho do not belie"e in !hat you belie"e, !ho do not do !hat you do, and !ho are against your faith. 2et at the same time you should not think badly of them or condemn them for !hat they are. 2our intention in ignoring them should be that you prefer the company of belie"ers. 5pend your time in remembering, glorifying, and !orshipping Allah instead of being !ith them. reat !ell those !ho are dependent upon you* the people !ho !ork for you, your children, your !i"es and husbands, your mothers, sisters, and friends, the animals in your care, the plants in your garden. Allah has gi"en them into your hands to test you. 2ou are in His care. reat the ones in your care as you !ant the $ne in !hose care you are to treat you. he Messenger of Allah says, 'All of creation are Allah's dependents.' He has left a fe! of His dependents, such as your family, in you hands. hat is !hy His Messenger +peace and blessings be upon him- says that the one !ho is best lo"ed by Him is the one !ho is best to!ards his dependents. 5ho! lo"e, compassion, delicacy, generosity, and protection to!ards those !ho depend on you - and in fact, to e"eryone. If you !ish His compassion and protection, remember that you yourself depend on the $ne, the lord and o!ner of all and e"erything. each Allah's !ords in His di"ine book and the good beha"ior of Islam to your children. 5ecure for them conditions in !hich they can e(ercise !hat you ha"e taught them. Do this !ithout e(pecting any return from them. %rom the "ery beginning, teach them to bear difficulty, to ha"e patience, to think. Do not place in their hearts the lo"e of the !orld. each them to dislike the things of this !orld that !ill render them proud - lu(uries, beautiful clothes, delicacies, e(cess of ambition - because all these, if obtained, !ill be subtracted from the good due them in the hereafter. 0et them not get accustomed to good things9 break their habits. Be!are that this, !hich may seem austere, should not bring forth in you the ugly

character of miserliness to!ards your children. Do it in respect and attachment to your religion. Do not seek to be close to the heedless, to the ones !ho are sla"es to the desires of their flesh. hey take hearts a!ay from the light of truth and thro! them into the dark hole of heedlessness, as they did !ith their o!n hearts. If you are placed !ith them in the same time and space, then face them and ad"ise them. If they turn their backs on you, it is because they do not kno! their fronts from their backs. Do not stab them in the back. Be the same !ay to them !hether they turn their faces to you or their backs. hen they may like and respect you and perchance they may be attached to you and follo! you. Do not be satisfied !ith your spiritual state9 ad"ance. Ad"ance ceaselessly, !ithout interruption. &ith firm intention pray to Allah, the .ltimate ruth, to bring you from the state in !hich you are to a state beyond it. In e"ery state, in e"ery mo"e, !hile doing a thing or !hile being inacti"e, be sincere and truthful. Be !ith the .ltimate ruth. Do not e"er forget Him. %eel His presence al!ays. 444444

alone9 that he should not be fooled by the plenty that he no! has, for no one kno!s !hat !ill happen tomorro!. &orse still, if the miser has little, the de"il tells him that soon he !ill ha"e e"en less. 7o one !ill help him9 he !ill be a load on others and !ill be detested. He has to look after himself. If these e"il imaginations capture the heart one may be led to he edge of hellfire. $n the other hand, the ones !ho gi"e their ears to Allah hear His blessed !ords. Allah says in the Holy 8ur'an* P 9O ...and whoever is saved from the miserliness of his ego, these it is that find salvation. +Al-Hashr, E-

" () + K ; & D O " L N M )

R R & C Q % ; % ; " & S Q )

...whoever is miserly is miserly to himself. +Muhammad, :F-

' (earn to gi"e, !hether you ha"e plenty or little, !hether you are
happy or in pain. his is a proof of your faith in Allah. ry to satisfy the needs of the needy. his is an affirmation that Allah has assigned e"eryone's sustenance and nothing !ill change it. his is a proof of your trusting in Allah. A miser is a co!ard. he accursed De"il !hispers in his ear that there is no death, that he !ill li"e a long time9 that the !orld is hostile9 that if he gi"es he !ill be left destitute, dishonored, and

he final !arning is*

; & Z
!O-

! % * ; Y V W U X * ) 6 Z F

=T

If you turn back (on the "ath) !e will bring another "eo"le in your "lace. +Muhammad, :F-

hat is to say, after ha"ing been taught and after ha"ing been brought to the path of faith, if you begin or continue to be a miser, you may lose your place, your le"el, and Allah's fa"or. 5omeone else, !ho is generous and belie"es in Allah's generosity, !ill be brought in your place. he one !ho is niggardly has not reali=ed the terrifying meaning of Allah's !ords* TT

of Allah and His messenger.' &hen Hadrat '.mar +may Allah be pleased !ith him- brought half his fortune to donate and !as asked the same #uestion, he ans!ered, 'I ha"e left half of my goods for the sustenance of my family.' he prophet of Allah told them, ' he difference bet!een you t!o is in accordance !ith your response to my #uestion ' he one !ho gi"es from his sustenance attracts more than he has gi"en from the .ltimate 5ustainer. he miser, in addition to his sin of miserliness, accuses Allah Most High of stinginess and prefers and trusts his miserable goods o"er the generosity of his 0ord. his is the unforgi"able sin of attributing partners to Allah and may cause one to be re3ected from Allah's mercy and lose his faith, may Allah protect us. herefore, spend from !hat Allah has gi"en you. Do not fear po"erty. Allah !ill gi"e you !hat He has promised, !hether you or e"eryone asks for it or does not ask for it. 7o one !ho has been generous has e"er perished in destitution. 444444

C 5[ W H C \ !L ) FH

5&;
#estroy their riches and harden their hearts. +2unus, FFhis is the curse of the prophet Moses +peace be upon him- upon the <haraoh. &hen Allah !illed the destruction of <haraoh and his chief, the prophet Moses +peace be upon him- prayed to Allah, the Absolute Gudge, for them to be cursed !ith miserliness. &ith the effect of this curse the )gyptians !ere afflicted !ith miserliness and en"y. he poor and the !eak died of hunger and Allah 3udged the <haraoh and his follo!ers and punished them because of their miserliness. he ones !ho are cursed !ith stinginess do not listen to the !ords of Allah's messenger +peace and blessings be upon him-, !ho says, 'Allah has t!o angels ne(t to Him !ho pray e"ery morning, '$ 0ord, increase 2our bounties upon the ones !ho gi"e, and take a!ay !hat they ha"e from the ones !ho keep itH'' &hen Hadrat Abu Bakr +may Allah be pleased !ith him- !ished to donate all that he possessed and brought it to the blessed presence of our master, the <rophet of Allah asked, '&hat ha"e you put aside for he care of your familyB' He responded, 'I lea"e them in the care

) If you !ish to find the truth and ha"e Allah's pleasure and support
in it, then a"oid being negati"e and control your temper and anger. If you cannot stop anger, at least do not sho! it. &hen you do this, you !ill please Allah and disappoint the de"il. 2ou !ill begin to educate your ego and straighten and shorten your path. Anger is a result and a sign of the ego not being under control, like a mean !ild animal untied and uncaged. As you hold your temper, it is as if you put a bridle on its head and barriers around it. 2ou begin then to

tame it, teach it ho! to beha"e, to obey, so that it cannot hurt others or itself +because it is a part of you-. &hen this discipline reflects from you, re"ealing someone !ho can control his temper and hold his anger, your ad"ersary !ill be calmed. 2ou !ill not be reacting to his pro"ocations. 2ou !ill not be punishing him or responding to his negati"ity, but ignoring it. his is more effecti"e than punishing him. He may be led to see the reality of his acts, to reali=e !hat is fair, and to confess his faults. ;i"e heed to this ad"ice and make it a habit. If you do, you certainly !ill see the positi"e result and the re!ards here and in the hereafter. 2ou !ill be the !inner on the day !hen your deeds !ill be !eighed. hat is the greatest re!ard and the greatest grace that you !ill recei"e. %or if you hold your temper, the All Gust !ill also hold back His punishment for your sins, !hich are punishable by His di"ine !rath. 2our forgi"ing !ill be re!arded by His forgi"ing you. &hat better benefit may one e(pect for effort in bearing hardship caused by your brothers and sisters in faithB Allah !ill treat you the !ay He has ordered you to treat others. 5o try to assume the good #ualities of being 3ust, peaceful, helpful, gentle, and lo"ing. <ersist in these #ualities9 act !ith them. 2ou !ill see that this character !ill spread from you to others around you, creating harmony, mutual lo"e, and respect. he Belo"ed of Allah, our master the <rophet +peace and blessings be upon him-, orders us to lo"e each other, to be in a continuous lo"ing state. He repeats this in so many !ays, in so many statements. o lea"e anger, to replace it !ith bearing hardship, !ith forgi"ing, !ith caring for the one !ho causes the hardship, is one of the cornerstones of the foundation of lo"e. 444444

$pen your heart in order to recei"e di"ine bene"olence. A bene"olent heart becomes the mirror in !hich Allah's fa"ors are manifest. &hen the di"ine fa"ors manifest and come through you, !hen you feel His presence, you !ill feel shame at your improper actions. his !ill cause both you and others to ha"e conscience. hus your bene"olence !ill protect you and others from sin. &hen the archangel ;abriel asked our master the <rophet +peace and blessings be upon him-, '&hat is di"ine bene"olenceB' he 0ast of the <rophets ans!ered, ' o pray and glorify Allah as if you are in His presence, as if you see Him.' ?e"erence reflects in the heart of a belie"er !ho has reached the le"el of praying as if he sees Allah. hen our master the <rophet continued, '%or if you are unable to see Him, He certainly sees you.' he one !ho has reached that le"el of reali=ation of di"ine bene"olence !ill ha"e conscience. He !ill feel that ga=e of Allah upon him and !ill be ashamed to sin. he <rophet +peace and blessings be upon him- said, '/onscience is total good.' If a belie"er has conscience, he is a!are of !hat he is doing and he cannot do !rong9 Men a heart is filled !ith conscience, the possessor of that heart encounters no harm either in this !orld or in the Hereafter. he sign of a man !ith conscience is his lack of arrogance and self-importance. He ne"er oppresses or tries to dominate others. May you also reach the le"el of bene"olence and ha"e conscience, and may you ha"e the strength and foresight to try to attain it. 444444 &ake before sunrise, remember Allah, and repent. &hen repentance follo!s sin, it erases it he sin disappears as if it ne"er happened. &hen repentance follo!s a bene"olent action or prayer, it is like light upon light, grace upon grace. o remember Allah and to praise Him unifies the heart !hen it is scattered all around - like a mirror broken into a thousand pieces - and mends it, makes it into one, and

turns it to!ards the $ne. hen all trouble lea"es the heart, and it is filled !ith the 3oy of the $ne !hom it remembers. &hen your heart is filled to the brim !ith remembrance, then read the Holy 8ur'an. &hen you read, reflect upon the meaning of !hat you ha"e read. &hen "erses remind you of His oneness and of His being !ithout likeness and free from all defect, praise Him. &hen you read "erses describing His blessings, bounties, generosity, and lo"e or His !rath and punishment, take refuge from Him in Him and beg for His mercy. &hen you hear the parables about past prophets and their people, take heed and dra! lessons from !hat happened to them. here are infinite meanings !ithin the "erses of the Holy 8ur'an, !ithin e"ery !ord - changing !ith your states and le"els, kno!ledge and understanding. herefore you cannot possibly be tired, !eary, or bored in reading them. 444444

B H ] * ( ` 0 ) _ ; a ;^ * ] 0 W 7T B U c F % b& N !
$d And re"entance is not for those who go on doing evil deeds, until when death comes to one of them he says, $ ow I re"ent ...... +An7isa', 6F5ay to the self* 'Indeed, after the aura of death has rendered you prostrate and life is fading a!ay, if you can remember at all and repent, that repentance !ill not be accepted by Allah. he <rophet !hom He sent as a mercy upon the uni"erse said that though Allah accepts your repentance until the time !hen your breath is being choked out of you, at the moment of your death throes it is too late. Death comes !ithout* !arning - to some !hile eating, to some !hile drinking, to others !hile sleeping !ith their !i"es, to others in deep sleep from !hich they do not a!ake. &hoe"er, before that, has not turned from falsehood to truth, has not repented but persists in sinning, !ill fall into the abyss of death.' alk this !ay to yourself. ry to discipline and educate the desires of your flesh. As. they are persistent in sinning, be persistent in con"incing them to stop sinning. If you keep !arning your lo!er self, !ith the help of Allah the knots binding your heart !ill be untied. hat is the only !ay to be sa"ed. 444444

Try to undo the knots of your persistence in sinning. >not o"er

knot ties you up. Ho! are you going to sa"e yourselfB 2ou !ill need the help of the one !ho tied those knots, your o!n self. alk to it, reason !ith it. ell it* '$ temporal flesh, you resent listening to reason, but listen. Are you sure, as you inhale, that this is not your last breathB Allah kno!s best, but the ne(t breath may be your last in this !orld to !hich you are so attached. Death !ill sei=e you by the throat9 yet you persist in piling !rong upon !rong, sin upon sin. he .ltimate Gudge !arns the ones !ho persist in sinning !ith such punishment that mountains of rock cannot bear it. Ho! then can you, flimsy as a stra!, imagine that you could bear such horrible tormentsB Do not turn your back on me $ne !ho created you. %ace Him and repent. Do it no!, !ithout delay, for you do not kno! !hen death !ill break you in t!o.'

,ear Allah both in your actions and deep in - your heart and
thoughts. %ear of Allah is the fear of Allah's punishment. &hoe"er

truly fears the !arnings of torment of the Absolute Gudge cannot but act in accordance !ith the pleasure of the /reator and seek the right o"er the !rong.

2our di"ine mercy and compassion, from your punishment. I take refuge in 2ou from 2ou.' 5eek, learn about, and imitate > beneficent acts of your /reator that manifest all around you. <rotect yourself against di"ine !rath !ith acts and deeds in accordance !ith Allah's pleasure. &hate"er act, !hate"er thing, !hate"er path is under the shado! of doubt and fear, do not come close to it. 0ea"e it. >no! that kno!ing your /reator and obeying Him is the only path that !ill lead you to peace and felicity. ?e"olt and selfishness are a dead end. $nly by gaining the di"ine consent can you sa"e yourself from your 0ord's !rath. $nly be entering the straight path can you get out of the abyss of that dead end9 only by actions proper to paradise can you keep a!ay from the fire. Allah says* %ear Allah... and fear the %ire. +Al-Imran, 6:D-:6-

he $!ner of the %inal &ord Himself said* #T

) H ;) " & 2 < B ^O

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...and Allah cautions you against !is retribution.... +Al-Imran, ,F#=4

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3 ) e7=7 2d ) 3 eI7=J Ie
C U &ith the fear of Allah, rise a!ay from fire and to!ards felicity. 444444 &hile you persist in sinning and stubbornly refuse to see your errors, !hy are you so proud that Allah treats you !ith patience, kindness, and generosity in spite of your sinsB Is it that you are fooled by !hat the de"il !hispers in your ear, saying, 'If it !eren't for your sins and your re"olt, ho! !ould Allah manifest His infinite mercy, compassion, and generosityB' Don't you see ho! irrational that e"il teaching isB &ould it be less merciful and beneficent for the $!ner of Infinite &isdom to pre"ent His ser"ant from opposing His !ill and pleasureB

>3%
... and know that Allah knows what is in your minds, so beware of !im... +Al-Ba#arah, ,:1he fear of Allah is a protection, the thing that guards you from harm. Allah's protection is the strongest of all armor, of all fortifications9 no harm can penetrate it. hat is !hat di"ine fear secures for you. he <rophet of Allah, !hom He sent as His mercy upon the uni"erse, himself took refuge in his lord. <raying to Him, he said, 'I take refuge in 2our pleasure, in 2our beauty, in 2our gentleness, from 2our !rath and 2our strength. I take refuge in

hen the de"il may !hisper in your ear again* '2ou ha"e no hope of attaining the le"el of bene"olence of those !ho are born !ith good character and obedience. hey ha"e come to this !orld and sho!n their obedience to the !ill of Allah, gathered their 0ord's mercy and beneficence in this !orld, and left it. he real mercy, generosity, and kindness of Allah !ill be manifest in the Hereafter on the Day of Gudgment, Men He 3udges His disobedient ser"ants !ho need of His mercy.' $nly someone !ho has lost his senses could belie"e in and be decei"ed by such thoughts. <rotect yourself against such temptations and tell your de"il* '&hat you say about Allah's infinite patience and generosity to!ards His ser"ants is true. Indeed, if there !ere no re"olt, disobedience, and sin, !e !ould not see the manifestation of His di"ine attributes. 5o many e(amples are related to us in the holy books and statements. But you, e"il one, are using the truth for your o!n purposes - so that Allah's mercy be manifest, you encourage me to sinH 2ou are trying to make me re"olt because Allah is patient and kind. '2ou ask me to test Allah's mercy and beneficence. Ho! do you kno!, $ accursed one, that I am of those !ho !ill be forgi"enB Indeed Allah forgi"es !hom He !ills and punishes in3ustice !hom He !ills. Ho! do I kno! to !hich party I belongB All I kno! is that I am full of sin. And 3ust as I !as left in this !orld !ithout the ability to repent and ask His forgi"eness, He may !ell refuse me His mercy before I enter hell and punish me !ith the fire. Although one dies as one li"es, and sin is the messenger of disbelief, if I am fortunate and gi"e my last breath as a belie"er, then He !ill purify me in hellfire and take me out and gi"e me peace in His mercy. 'If I kne! for sure that there !ere no day of reckoning !ith my sins, that there !ere no punishment, and if I !ere certain that I !ould recei"e di"ine absolution, I might ha"e considered your t!isted reasoning. )"en then, it !ould be no better than admitting

foolishness, for it is certainly an unforgi"able beha"ior for a ser"ant to test the patience of his 0ord. '$n the other hand, e"en if I !ere certain that I !ould recei"e di"ine punishment, the proper thing for me !ould be shame and thankfulness for His delaying His punishment and spending of all effort of !hich I am capable in trying to obey the commands of my 0ord. 'I ha"e not heard of any good !ord that all sins !ill be forgi"en. $n the contrary, one is left free to choose bet!een the right and the !rong, and the .ltimate Gudge is free to forgi"e or to punish. In your case, though, $ e"il-commanding ego, there is no choice. 2ou are constant in your !ish for the !rong and the forbiddenH' 444444

Be chaste9 chastity is to be cautious, to try to abstain from all that

is unclean and sinful. It is protecting yourself from all that is doubtful and suspicious in and around you. &hen the Messenger of Allah said* '0ea"e that !hich is doubtful and reach for that !hich is sure,' he !as speaking of the necessity of abandoning things that render you doubtful and hesitant, that create uncertainty, suspense, and fear in your heart - and of turning to!ards things that render you secure and peaceful. It falls upon you to e(amine each act, each !ord, each act of !orship, each relation !ith others such as friendship or marriage. 2ou must find !hether each thing is good or bad, clean or unclean, right or !rong-in other !ords, la!ful or unla!ful. In some cases it is clear9 then you must choose the right o"er the !rong. In some

cases it is doubtful9 then you must lea"e it as if it !ere !rong and seek that !hich is sure. %ollo! the ad"ice of the <rophet +peace and blessings be upon him-* )"en if you feel in need of that !hich is doubtful, e"en if you are unable to get anything else, do not take it9 lea"e it for the sake of Allah. his is chastity. Be sure that Allah !ill re!ard the chaste !ith abundant goods much better than the doubtful thing that !as abandoned. But do not e(pect your re!ard immediately. /hastity is the foundation of religion and the path to truth. If you are chaste, all your deeds !ill be pure and sincere9 all you do !ill end !ell9 you !ill be in harmony !ith the di"ine order. 2ou !ill be the recipient of di"ine generosity9 all !ill turn to you. 2ou !ill be under di"ine protection. If you are chaste and pious, a"oiding the !rong and the doubtful, there is no doubt that you !ill recei"e all these blessings. But if you turn your back to chastity and piety, the Absolute Gudge !ill place you in a shameful state - helpless, terrified. He !ill lea"e you by yourself in the hands of your ego. hen you !ill be a toy for the de"il, !ho !ill find no resistance, no opposition to his tempting you, to his taking you a!ay from truth. 5pend all your effort to stay on the path of piety, and may Allah help you. 444444

his !orld is not bad - on the contrary, it is the field of the hereafter. &hat you plant here, you !ill reap there. his !orld is the !ay to eternal bliss and so is good - !orthy to be cherished and to be praised. &hat is bad is !hat you do !ith the !orld !hen you become blind to truth and totally consumed by your desires, lust, and ambition for it. $ur master the <rophet +peace and blessings be upon him-, in !hom !isdom !as as clear a crystal, !as asked, '&hat is !orldlinessB' He ans!ered, ')"erything that makes you heedless and causes you to forget your 0ord.' herefore the goods of this !orld are not harmful in themsel"es, but only !hen you let them render you forgetful, disobedient, and una!are of the 0ord !ho has generously offered them to you. It is your sense of the !orld, your relationship to it, your preference of it o"er the $ne !ho ga"e it to you, that makes you insensiti"e and causes you to break your connection !ith di"ine truth. he Messenger of Allah +peace and blessings be upon him- said, '&hoe"er prefers the !orld o"er the Hereafter is made to suffer three things* an unbearable load that is ne"er lightened9 a po"erty that ne"er becomes richer, and an ambition, a hunger, that is ne"er satisfied.' herefore the one !ho li"es for this !orld alone is bound to bear its pains and difficulties - trying to resol"e its problems by himself, being totally dependent on it like a beggar, trying to obtain the needs of his flesh and his ego from it. hat flesh, that ego !hose appetite ne"er kno!s satiation, !hose ambitions are endless, is al!ays !anting, al!ays hungry, al!ays dissatisfied. hese are the re!ards of the !orld to those !ho make the !orld their lord, forgetting the 0ord of all the .ni"erses. his does not mean that you should abandon the !orld, not do your duties in it or participate in its affairs - retiring to a corner, making

./

This !orld is a place of preparation !here one is gi"en many

lessons and poses many tests. /hoose less o"er more in it. Be satisfied !ith !hat you ha"e, e"en if it is less than !hat others ha"e. In fact, prefer to ha"e less.

no effort, doing no !ork. he Messenger of Allah +peace and blessings be upon him- says, 'Allah likes to see the belie"er !orking at his profession.' 'Indeed Allah likes the one !ho has a craft.' ' he one !ho earns his sustenance la!fully through his efforts is belo"ed of Allah.' hese sayings mean that Allah's beneficence encompasses all !ho !ork hard in a craft or business in this !orld. It is for this reason that all the prophets !orked for their sustenance. It is related that one day Hadrat '.mar +may Allah be pleased !ith him- met a group of people !ho !ere sitting around la=ily doing nothing. He asked them !ho they !ere. '&e are of those !ho put their affairs in the hands of Allah, and !e trust in Him,' they replied. 'Indeed you do notH' he angrily responded. '2ou are nothing but freeloaders, parasites upon other people's effortsH %or someone !ho truly trusts in Allah first plants the seed in the belly of this earth, then hopes and e(pects and puts his affairs in the hand of the 5ustainerH' 5ome true theologians come close to claiming !ork - in the professions, crafts, and businesses that are la!ful according to di"ine la! - as a condition of faith. hey ha"e claimed that certainty of faith is defined by the carrying out of religious obligations, and that !ork is one of these. hey based this on the "erse*

hus to lea"e the !orldly and the !orld does not mean not to do your duties in it. <erhaps !hat is meant by being !orldly is gi"ing yourself up solely to gathering the !orld's benefits. he !orldly person identifies !ith !hat he has gathered and is proud of it. %ull of ambition, he de"otes himself to amassing the goods of this !orld !ithout any consideration of !hether they are la!ful or unla!ful, his rightful portion or the portion of others. &orse still is not to see any !rong in all this, to think that it is the right !ay, the only !ay. &hen the lo"e of the !orld fills your heart totally, it lea"es no space for the remembrance of Allah. %orgetting the hereafter, you prefer this temporal !orld. All that you need from the !orld is something la!ful to satisfy your hunger, something !ith !hich to co"er yourself, and a roof o"er your head. 0et these be the only things you ask from this !orld, nothing more. Don't be en"ious of the apparent temporal abundance the !orld-bound seem to en3oy, nor !ish for the riches they ha"e gathered !ithout any consideration of right or !rong, of la!ful or unla!ful. Ho! long does one stay in this !orldB 5omeone !ho chooses this temporal !orld o"er the true good of the eternal Hereafter !ill ne"er reach his goal, either here or there. %or the ambition of one !ho is ambitious for this !orld !ill ne"er be satisfied. Don't you see that the Maker of Destiny decides your lot in this !orld, and that you recei"e neither more nor less than !hat you are destined to recei"eB &hether you care or not, !hat Allah has set forth does not change. &hether !e !ant more or not, !e can only attain that !hich is reflected in the mirror of our destiny. Allah says* =#

b < >f S * ) g ) *& a W ` ] 1 ' 9 2 7J Q O " Z _ ) V 6 )` a

_h &ut when the "rayer is ended, dis"erse abroad in the land and seek of Allah's grace, and remember Allah much that you may be successful. +Al-Gumua, 6D-

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j/?

(e "ortion out among them their livelihood in the life of this world. +Jukhruf, :,But people !ho take this !orld as their god ha"e endless !ants, and those !ants of theirs that are not appointed to them, they !ill ne"er recei"e. hus they !ill be dissatisfied and unhappy all of their li"es and in the Hereafter they !ill ha"e to face the !rath of Allah. he desires of this !orld are like sea !ater. he more you drink of them, the more you thirst. he Messenger of Allah likened this !orld to a garbage heap in order to tell you to keep your distance from it. Be satisfied !ith the portion of it that Allah has included in your fate. &hether you like it or not, that !ill be your lot. Allah ad"ised and !arned the prophet Moses +peace be upon him-, '$ son of Adam, if you are satisfied !ith !hat I ha"e apportioned to you, I !ill set your heart at rest and you are !orthy of praise. But if you are not satisfied !ith !hat I ha"e apportioned to you, I !ill grant the !orld po!er o"er you. 2ou !ill race in it as a !ild beast races in the desert. And by My po!er and ma3esty, you !ill not recei"e from it anything but !hat I ha"e apportioned to you, and you !ill be !orthy of blameH' his means that man !ill attain peace of heart and the le"el of Allah's praise and grace if he accepts and is content !ith his lot in accordance !ith Allah's di"ine apportionment. $n the other hand, if you do not accept the lot that is your fate, Allah !ill render the !orld, !hich you so desire, your enemy. he !orld !ill become like a desert to a hungry animal. 2ou !ill run and run and tire yourself !ithout being able to find anything in it. Allah "o!s for the !orld-bound that no matter ho! they run after the !orld, they !ill recei"e nothing more than their lot he only things they !ill recei"e beyond that are fatigue, dissatisfaction, and disgrace. 0et us suppose that Allah has besto!ed upon you all the goods of this !orld, all the material properties of !hich you may concei"e -

ho! much can you use besides the food and drink your stomach can take, the clothing that !ill co"er your body, and a place to li"eB he humble of this !orld ha"e no less, yet they are much better off. %or they are at peace, !ithout !orry, in this !orld9 and certainly in the hereafter they ha"e less to account for. Do not e(change your spiritual peace and the possibility of eternal bliss for the temporal, decaying goods of this !orld. 7o matter ho! grand and secure they look, they !ill die !hen you die. Death may come in your ne(t step upon this earth, and all your dreams of this !orld !ill e"aporate. As the !orld-bound are sons of this !orld, there are also people bound for the hereafter, sons of the hereafter. As the Messenger of Allah ad"ised, 'be sons of the hereafter, bound for eternity, not temporal sons of the earth !ho !ill return to the earth.' ?ead these !ords of your 0ord and abide by them*

j &i !> O ;! CF B & * d;k ) ; 74 % ; R N) % > b () F c M ) 2 l 5 d / ;^ [ 7m _ ) dE _ ; & Q

\N (hoever desires this world's life and its finery, (e re"ay them their deeds therein and they are not made to suffer loss in it. )hese are they for whom there is nothing but fire in the hereafter. And what they work therein is fruitless, and their deeds are vain. +Hud, 61-6K-

 n c Y b !; ) > & ?\ / ; > / c b ) d o & & ! n ! ; ; i #J p & A <

829 (hoso desires the harvest of the hereafter we give him increase in his harvest, and whoso desires the harvest of this world, (e give him thereof, and he has no "ortion in the hereafter. +Ash-5hura, ,D444444

&hile you are ali"e, your !orldly self is like a collector of benefits from Allah's bounties, !hich come to you from myriads of hands. &hat you recei"e is not really yours9 you are like a cashier !ho distributes !hat he has recei"ed, and you are responsible for the accounting of it. If you do not do this today, be sure that tomorro! on the burning Day of ?eckoning you !ill scream and ask for help. 7o one !ill come to your aid. 2ou !ill. hear the di"ine "oice coming from the center of all di"ine orders, the "oice of the Absolute <unisher !ho punishes the guilty, reducing them to nothing. it !ill be saying* 7I $,r *ead your book. +our own soul is sufficient as a reckoner against you this day. +Bani Isra'il, 6CHasn't the 0ord sent you messengers9 hasn't He sho!n you the right !ay9 hasn't He ordered you to remember Him and praise Him day and nightB Hasn't He gi"en you time !ithin the day and !ithin the night to follo! His ordersB If you !ait until the last minute, you !ill recei"e no good from your regret. If you insist on !aiting and delay the accounting of yourself, kno! that all doors and !indo!s !ill be closed to you and you !ill be left outside. If this is the case, kno! that there is no other door, no other place in !hich to seek refuge. here is no place to go - for you or for anyone or anything in the creation - e(cept Allah's door of mercy. ;o and kneel at its sill. 5hed tears of repentance and beg for entrance. ry and see !hat is behind the curtains. here are three dangers !hich may keep you from e(amining yourself making the accounting of your acts, and being thankful to

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A,TERW0RD
May the )ternal ruth !ake you from the slumber of heedlessness. May He make you a!are of the origin, to !hich !e !ill all return and in !hich !e !ill all remain for the rest of eternity. May the Di"ine 5eer of all and e"erything open your inner eye, so that you can see and remember !hat you ha"e done and said all through your life in this temporal realm of e(periments. hen you !ill kno! and al!ays remember that you must account for it all and that you !ill be 3udged on the day of final 3udgment. Do not lea"e your accounting to the Day of ?eckoning. his is the place and the time to do it. 5ee yourself., close your accounts. he only !ay to sal"ation is to go into the Beyond clean and clear of debts. ;i"e heed to the ad"ice of the <rophet +peace and blessings be upon him- !ho said, 'Make your accounting before it is made for you, !eigh your sins before they are !eighed for you.' )(amine your life9 !eigh your transgressions against your good deeds. Do it !hile you still ha"e time in this !orld of numbered breaths, !hile you can, before you are left alone in that dark hole in the ground.

your generous 0ord. he first of these dangers is unconsciousness, heedlessness. he second is the flood of tastes and desires that gush from your ego, your lo!er self. he third is bad habits, in fact all habits, !hich make one like a machine. he one !ho can protect himself against these three dangers, !ith Allah's help, !ill find sal"ation in both !orlds. Blessings be upon our master Muhammad and his progeny and his companions - in all tongues, in all places, and at all le"els.

Whoe"er theori=es his religion

offends against the &ay of ;od, and peace. HereticH De"iate to!ard the 0a!H Don't complicate. All that is forbidden. All this learned talk is ignorance. 5tation and state discard it. It's not discussion* ?eligion's !hat my 0ord said or !hat he said - the master guide, the en"oy +and peace be his- - for he said not a !ordH ,ootnotes @6AAl1Sha!"h al1A" ar2 Hadrat I n 3Ara i had a shaykh !ho used to !rite do!n on a piece of paper e"erything he did or said during the day. At night he !ould make an accounting of that day's !ords and actions. If he had done !rong, he !ould repent and ask forgi"eness9 and if he had done right, he !ould offer thanks to Allah. Hadrat Ibn 'Arabi noted not only !hat he did and said, as his shaykh had done, but also his thoughts and feelings.