1. Reciting the Quran

...of this very quality, as the elders have written. One of these is that it be done with reflection (tadabbur). Hazrat Ali (may Allah be pleased with him) said: There is no good in worship that is not accompanied by understanding,

..................

Kifayat al-Atqiya, p. 47.

and there is no good in recitation in which there is no reflection.

A second etiquette to be observed is that during recitation one keeps one's limbs from idle movements; also that one be in a state of purity, sit facing the Qibla, wear the best and cleanest clothes, tie a turban, keep oneself free of selfish thoughts, and recite with humility (khushu'), as though one were reciting to Allah Most High, with Allah watching him and listening to him; or as though Allah Most High were speaking to him and addressing him with His favours and kindness. The masters (mashaikh) say that recitation brings expansion of the heart, illuminates the inner self, and grants awe and fear of Allah, provided the recitation is done while observing the etiquettes mentioned.

Hazrat Wuhayb ibn al-Ward says: We looked into these hadiths and admonitions, and we found that nothing softens hearts more and draws out grief more than reciting the Quran with reflection.

The Virtue of Hunger

Keeping the stomach empty (ikhla' al-batn) is a most beloved trait, and it too is among the remedies for the diseases of the heart, because in it lies the heart's ease: it restrains the heart from rebelliousness and conceit, lightens the body for worship, and also wards off illnesses, whereas filling the stomach produces the opposite qualities. Many blessed hadiths have come concerning choosing hunger, which Imam Suyuti (may his secret be sanctified) mentioned in 'Lubab al-Hadith'. A few of them are these: (1) 'The master of deeds is hunger.' (2) 'Hunger is the marrow of worship.' (3) 'Bring your hearts to life by laughing little and eating little, and purify them through hunger, so that they become clear and tender.' (4) 'On the Day of Resurrection, the one among you nearest to

......................

Kifayat al-Atqiya, p. 49.

Kifayat al-Atqiya, p. 50.

me will be the one who has the most hunger and reflection.' (5) 'Whoever eats much will be punished much.' (6) 'There is no health with much sleep, no health with much eating, and no cure in what is unlawful.' (7) 'Three things cause hardness of heart: love of sleep, love of comfort, and love of food.' (8) 'Whoever eats his fill in this world will be hungry on the Day of Resurrection, and whoever goes hungry in this world will be full on the Day of Resurrection.'

Eating one's fill is harmful to everything: the outward and the inward, body and soul, heart and frame. The elders have also described its many evils in the light of their experience, and much can be learned from the narrations quoted above. Overeating has played a great part in the decline and loss of spiritual knowledge; indeed, most of those who have been deprived were deprived for this very reason. Today, extravagance in food, without any concern for what is lawful and unlawful, has destroyed spirituality and inner light. Leave aside ordinary people: even the elite are becoming ever more fond of delicacies. Their stomachs are full, yet they go on eating; likewise they keep something or other in their mouths at all times, such as paan masala. This luxury and indulgence has deprived people of the blessings of the Most Merciful, and the blessing of the path (suluk) and Sufism (tasawwuf) has come to an end.

3. Standing in Prayer at Night

The third of the remedies for the diseases of the heart is standing at night (qiyam al-layl). Qiyam al-layl means worshipping at night, whether through prayer or through some other act.

Hazrat al-Habib Abdullah al-Haddad (may his secret be sanctified) said in his Counsels (Nasa'ih): The heaviest thing upon the self (nafs) is standing at night, especially rising after having slept. Yes, when the servant makes it a habit, keeps it up

>>>>>>>>>>

Kifayat al-Atqiya, p. 50.

and holds to it regularly, and also bears its hardship with patience and exerts himself at the beginning, then after that the door opens to intimacy with Allah Most High, to sweetness, to intimate prayer, and to the delight of solitude with Him. Having reached this stage, the servant never has his fill of standing at night, let alone finding it burdensome or being lazy about it. This is how it happened for the righteous. One of the elders says: 'If the people of Paradise are in the state that we are in during our night prayer, then they are surely in a pure and pleasant life.'

Another elder says: 'For forty years nothing has saddened me except the rising of the dawn.'

A third elder says: 'The people of night prayer take more delight in their night than the people of amusement take in their amusement.'

A fourth elder says: 'Were it not for standing at night and meeting brothers for the sake of Allah, I would not wish to remain in this world.'

The masters say: A person should certainly stand some part of the night in prayer; if not much, then at least a little. A group of the early generations (salaf) prayed Fajr with the wudu of Isha. They also say: How excellent it is for a person to recite a little of the Quran each day in his night prayer, so that he is granted the blessing of completing the Quran in night prayer, whether in a month, or in forty days, or in less or more than that.

4. Humble Supplication Before Dawn

To shed tears of remorse in the court of Allah at the time before dawn (sahar), to weep out of love for Him, and to sigh and lament is a powerful remedy for the diseases of the heart, because this is the time of intimate prayer with Allah, and supplication at this time is closer to being accepted. It is in the noble hadith: The Lord Most High descends to the lowest heaven every night when the last third of the night remains, and Allah, Mighty and Majestic, says: 'Who is calling upon Me, that I may answer him?

.........................

Kifayat al-Atqiya, p. 50.

Who is asking of Me, that I may give him? Who is seeking My forgiveness, that I may forgive him?' Who is there who will supplicate so that I accept his supplication? Who is there who will ask of Me so that I give to him? Who is there who will seek My forgiveness so that I forgive him? Let it be known that this humble supplication before dawn (tadarru' fi al-sahar) is itself a part of standing at night; but because it is nobler than the remaining parts of the night, and because worship at this time is heavier upon the self and the self gains greater purity in it, it has been mentioned separately.

5. Sitting with the Righteous

Sitting with righteous and virtuous people and gaining the benefits of their company is a great remedy, because the grace of such company is that one comes to follow and imitate these elders in their words, deeds and states; then gradually one wishes to become like them and not to fall short of them in good works. Let it be known that a righteous servant is one who fulfils both the rights of Allah and the rights of His servants. When a servant sits in their company, righteousness will surely descend into him.

Praiseworthy Qualities

Allah Most High combines within Himself all praiseworthy qualities and commendable perfections. He brings whichever servant He wills as near to Himself as He wills, and makes him a manifestation and a mirror of His attributes. In the terminology of the elders this is called 'takhalluq bi-akhlaq Allah', that is, being adorned with the character of Allah Most High. This is a great perfection, a supreme blessing and the utmost end of the path; the particular aim of self-purification (tazkiya) and purification of the heart (tasfiya) is to attain this very stage. Among all creation, the greatest manifestation and most complete embodiment of the divine perfections and attributes is the Prophet ﷺ, the life of faith and the soul of Islam. Through his spiritual influence and effect, he ﷺ produced excellent character and praiseworthy qualities in the noble Companions (may Allah be pleased with them); they produced them in the Successors (Tabi'in), and so the chain continued. After the best generations, in the transformation

...................

Kifayat al-Atqiya, pp. 50-51.

Kifayat al-Atqiya, p. 51.

of qualities and character, the greatest part was played by the influence and company of the Sufis and saints (may Allah be pleased with them). It is clear to those who study the Quran and Sunnah deeply that what Allah Most High and His Messenger ﷺ stress most of all is that servants should possess good and lofty qualities and character. Compared with acts of worship, this transformation of qualities is a hard and difficult thing. For it the elders devised a very wise method, which is called Sufism (tasawwuf) and the path (suluk). All the people of Allah in later centuries who possessed lofty character became so by walking on these very paths and through the grace of company; and today it is exactly this that is missing. The result is before you: how far the standard of humanity has fallen today, and into what pit man has thrown (himself). The world is troubled by the evil effects of animality, oppression and tyranny, malice and envy, love of the world and the like, and the following of lusts; and eyes have grown weary searching for human beings adorned with the qualities of humanity and beautified with good character.

We now set down in writing a few praiseworthy qualities which the people of Allah have counselled. Abstinence (zuhd) and the other matters described under the nine counsels all come under praiseworthy character; likewise not caring about the world and also remaining independent of worldly people, as has already been mentioned. Besides these, among the noble traits of character are generosity and liberality; trust (tawakkul) in and reliance upon Allah Most High in all matters; thinking well of Allah Most High; fear; hope; fairness in dealings; gentleness and softness in disputes; justice in judgements; excellence (ihsan) in private and in public; preferring others in times of hardship; bearing troubles; meeting people with a cheerful face, a smiling brow and a bright countenance; forbearance and gentleness; patience and gratitude; keeping away from base occupations; composure and dignity; scrupulousness (wara'); humility in prayer (khushu'); and humility and lowliness towards Allah, His Messenger ﷺ and the gnostic scholars.

Among the noble traits of character and good habits is also that the moustache be kept trimmed, the blessed beard be kept well, the nails be clipped, and likewise the armpits and the hair below the navel be removed, and that all of this be kept in accordance with

....................

Kifayat al-Atqiya, p. 51.

and in conformity with the Sunnah; keeping bad odour away from the body; keeping the body and clothes clean of dirt and grime; not wearing disapproved clothing; keeping away from frivolity and jesting; likewise strictly avoiding self-admiration, envy and showing off (riya'); keeping miles away from belittling and humiliating others; and so on.

The eminent scholars and great masters (may Allah Most High have mercy on them) have strongly insisted that scholars, masters, memorisers of the Quran (huffaz), reciters (qurra') and the people of religion should pay special attention to these matters and adorn themselves with noble character. Bear in mind that a long list of good and bad traits of character could be compiled from the Quran and Sunnah; we have quoted these few from Kifayat al-Atqiya and other works. We have already described these good and bad traits in detail in the book 'Tasawwuf aur Us ke Fawa'id' (Sufism and Its Benefits).

Our Lord, accept from us; indeed You are the All-Hearing, the All-Knowing.

And our duty is only to convey the message.

Afaque Ahmad Mujaddidi

27 Ramadan al-Mubarak 1436 AH, corresponding to 15 July 2015, Wednesday, at the time of Zuhr.

......................

Summarised from Kifayat al-Atqiya, pp. 51-54.

A Qasida

Guiding the Intelligent to the Path of the Saints (Hidayat al-Adhkiya ila Tariq al-Awliya)

By Shaykh Zayn al-Din al-Malibari

Translation

Sayyid Noor Alam Misbahi

In the name of Allah, the Most Gracious, the Most Merciful.

This poem is by Shaykh Zayn al-Din ibn Ali ibn Ahmad al-Shafi'i al-Malibari. He was born in Malabar (Kerala, India), in the city called Cochin, on 12 Sha'ban 871 or 872 AH. While he was still young, his paternal uncle, Qadi Zayn al-Din ibn Ahmad, took him to Ponnani, where, after spending 65 or 66 springs of life, he surrendered his sweet soul to the Creator of souls on the eve of Friday, 16 Sha'ban al-Mu'azzam 928 AH, corresponding to 1521 CE.

Works:

Tuhfat al-Ahibba; Irshad al-Qasidin fi Ikhtisar Minhaj al-'Abidin; an Arabic translation of the Persian abridgement of Shu'ab al-Iman by Allama Sayyid Nur al-Din al-Iji; and others.

Reasons for Composing the Poem:

Shaykh Zayn al-Din was in great uncertainty as to which of the two he should pursue, jurisprudence (fiqh) or Sufism, when, on the night of Tuesday, 24 Sha'ban 914 AH, he saw in a dream someone saying that pursuing Sufism was more fitting; for if someone wishes to cross a flowing river from one bank to the other, he should look at the direction of the current and swim towards the upstream side, because if he swims only across its breadth, then far from reaching his intended destination, he will be carried even further away.

From this dream he took the indication that it is only through the knowledge of Sufism that one can reach the true destination. He then began composing the following verses. There are one hundred and eighty-eight (188) verses in all, composed in the Kamil metre (mutafa'ilun), with six feet to the verse, that is, the six-foot Kamil metre (kamil musaddas).

......................

Salalim al-Fudala, a commentary (hashiya) on Kifayat al-Atqiya, p. 4, by Muhammad Nawawi al-Jawi.

Suwar al-Tashbih fi Kitab 'Hidayat al-Adhkiya', p. 11.

Translation of His Verses

All praise belongs to Allah, who grants success towards lofty ranks,

a praise that matches His perfect and complete kindness.(1)

Praise be to Allah, who grants the ability to attain lofty ranks; a praise that matches His perfect gifts.

Then blessings be upon the Messenger, the Chosen One,

and upon his family, his Companions and his followers, continually.(2)

And may blessings descend upon the noble Messenger, the Chosen One, the soul of mercy ﷺ, upon his family and Companions, and upon his followers until the Day of Resurrection.

Fear of Allah (taqwa) is the pivot of all happiness,

while following desire is the head of every evil and corruption.(3)

Taqwa alone is the pivot of every happiness, whereas following desires is the root of all evils and vices.

The way consists of the Shari'ah, the Path (tariqa),

and Reality; so listen to the parable that has been given for them.(4)

There are three ways of reaching Allah: (1) the Shari'ah, (2) the Path (tariqa), and (3) the Reality (haqiqa). Understand them through the following parables:

The Shari'ah is like a ship, and the Path

is like the sea, and the Reality is a precious pearl.(5)

The Shari'ah is the ship, the Path is the sea, and the Reality is the rare pearl.

(That is, whoever wishes to fill his lap with the pearl of his desire must first board the ship and then dive into the sea. This shows that to reach the Reality, it is necessary to be bound by the Shari'ah and the Path.)

The Shari'ah is taking hold of the religion of the Creator,

and upholding it by its commands and prohibitions is made clear.(6)

The Shari'ah is the name for accepting the religion and carrying out its commands and prohibitions (that is, steadfastness), whereas

The Path is taking the most cautious course, such as scrupulousness,

and the strict resolve (azima), such as devoted spiritual exercise.(7)

the Path is choosing the most cautious course and acting upon strict resolve (azima).

An example of the first is adopting scrupulousness (wara'), that is, avoiding doubtful things. An example of the second is cutting oneself off from the whole world and undertaking spiritual exercise and struggle (riyada and mujahada) for Allah alone.

The Reality is his arrival at the goal

and witnessing the light of divine manifestation in its full clarity.(8)

In the Reality, the traveller (salik) on the Shari'ah and the Path reaches the intended destination and fully witnesses the light of divine manifestation (tajalli).

Whoever seeks the pearl boards the ship,

then dives into the sea, and then obtains the pearl.(9)

One who longs for the pearl first boards the ship, then dives into the sea, and only then does he obtain the pearl.

Likewise the Path and the Reality, O my brother:

without practising the Shari'ah, they will never be attained.(10)

My brother! The same is the case with the Path and the Reality: without the Shari'ah, attaining them is impossible.

So he must first adorn his evident outward self

with the Shari'ah, so that his heart may be illumined and polished,(11)

and the darkness may depart from it, making room

for the Path, so that it may descend into his heart.(12)

Therefore it is necessary for the traveller first of all to adorn his outward self with the Shari'ah, so that the darkness departs from his heart, the heart becomes illumined and polished, and then the Path shines forth in his heart.

Each one of them has a way among the ways

which he chooses, and by it he becomes one who arrives.(13)

such as his sitting among people to train them,

and like abundance of litanies (awrad), such as fasting and prayer,(14)

and such as serving people and carrying firewood

to give its earnings in charity as a man of means.(15)

The masters have different ways of reaching Allah. One sets up a sitting place for training people; another does much remembrance (dhikr), fasting and prayer; and another, to serve people, cuts wood in the forest, sells it and gives the money in charity.

Whoever wishes to travel the path of the saints,

let him preserve these counsels and act upon them.(16)

Those who long to walk in the footsteps of the noble saints should make the following counsels their rule of conduct. (Now the poet describes nine counsels.)

Seek repentance with remorse, desisting from sin,

and resolving to abandon sin in what lies ahead,(17)

and being clear of every right owed to a human being;

and these are the pillars, so observe them and complete them.(18)

(The first counsel) Repent sincerely, in this way: (1) feel sincere remorse in your heart for past sins; (2) if you are committing them at present, stop completely; (3) firmly resolve not to commit them in future; (4) and return the right of anyone whose right you have taken. These four are the pillars of repentance, so one must hold firmly to them completely.

Guard it constantly through self-accounting,

which will forbid you any shortcoming or negligence that has occurred.(19)

And always guard your repentance through self-accounting (muhasaba), that is, take your self to account for the shortcomings that have occurred, so that they do not happen again.

and by guarding the eye, the tongue and all the other

limbs, all of them; so strive hard and do not be lazy.(20)

Keep a strict watch over the eye, the tongue and all the limbs, and do not allow even the slightest laxity.

For repentance is the key to every act of worship,

and the foundation of all good, all of it, in its entirety.(21)

Repentance is the key to every act of worship and the foundation of everything. Therefore,

If you are afflicted through heedlessness or through company

in a gathering, then make amends for it, hastening.(22)

if you fall into sins because of heedlessness or a bad companion, make amends for it at once.

Be content by giving up what is desired and what is boastful

in food, clothing and dwellings.(23)

(The second counsel) Adopt contentment (qana'a), in this way: give up delicious foods and boastful houses and clothing.

Whoever seeks what does not concern him

has lost what concerns him, without fail.(24)

Whoever busies himself with what does not concern him (unnecessary things) has certainly abandoned the things that do concern him (useful things).

And practise abstinence, which is the loss of your heart's attachment

to wealth; so understand this well.(25)

(The third counsel) Adopt abstinence (zuhd). The definition of zuhd is that the heart becomes free of desire for the world and the means of the world; so understand this well.

Abstinence is the finest rank after fear of Allah,

and through it the station of the people of loftiness is attained.(26)

After taqwa, abstinence is the most excellent rank; it is through abstinence that the stations of the people of perfection can be attained.

The lover of the world will say, 'Where is the way?

'Where is the escape?' like a drunkard who has drunk wine.(27)

The lover of the world will one day surely say, 'O Lord! Where shall we go? How shall we gain release?', just as a drunkard sunk in intoxication speaks.

Leave the spouse who does not help you

in obedience, and choose the excellent life of the unmarried.(28)

Cut off ties with a wife who does not help you in obedience (one who does not pray), and adopt a life of solitude and freedom.

For safety in this world there are four traits:

forgiving the ignorance of people, and refraining from acting ignorantly in return,(29)

and to be without hope of people's gifts,

and to be generous with your own gifts to people.(30)

There are four secrets of safety in this world: (1) bear patiently the harm that people do; (2) do not cause trouble to the people of the world; (3) do not set your hopes on their gifts; (4) and give them your own gifts.

And learn the knowledge that makes obedience sound,

and belief, and that which purifies the heart and polishes it.(31)

(The fourth counsel) Be sure to acquire the knowledge by which (1) belief and (2) practice are set right, and (3) the heart is cleansed and purified.

These three are an individual obligation, so know them,

and act upon them; you will attain salvation and elevation.(32)

Acquiring the three sciences mentioned is an individual obligation (fard 'ayn). Therefore acquire them and act upon them, and you will attain salvation in the Hereafter.

Hold fast to the Sunnahs and the etiquettes that have come,

transmitted from the best of those sent as messengers.(33)

(The fifth counsel) Guard the Sunnahs, and also the etiquettes that are transmitted from the best of messengers ﷺ.

Indeed Sufism, all of it, is etiquette (adab);

so seek it from 'Awarif' and rely upon it.(34)

For Sufism, in its entirety, is simply another name for etiquette. Therefore take the etiquettes from 'Awarif al-Ma'arif', the book of Hazrat Shaykh Shihab al-Din Suhrawardi (may Allah have mercy on him), and rely upon it.

For there is no guide on the way to Allah

except following the Messenger, the perfect one,(35)

in his state, his deeds and his words;

so follow closely and keep following, and do not deviate.(36)

True guidance to the straight path is obtained only through perfectly following the noble Messenger ﷺ in his words, deeds and states. Therefore seek out the hadiths, act upon them, and do not go beyond them.

The way of all the masters is bound

by the Book of my Lord and the hadith, being rooted in them.(37)

All the spiritual orders (silsilas) of the noble masters are bound by the Quran and the Sunnah.

Study 'Riyad al-Salihin' and master

what is in it, and you will attain happiness; and act upon it.(38)

Study 'Riyad al-Salihin' and act upon it with understanding; good fortune will kiss your feet.

And give care to the obligatory, for no one draws near

from the Giver, by anything like it, more perfectly.(39)

Pay very great attention to the obligatory acts (fara'id), because the nearness gained through the obligatory acts is far higher than the nearness gained through voluntary acts (nawafil). (When the following nearness is gained through voluntary acts, then what can be said of the obligatory?)

A servant keeps drawing near through voluntary acts

until I become his hand and his feet,(40)

and his hearing, then a seeing eye;

that is, like these in his needs, hastening to fulfil them.(41)

In a sacred hadith (hadith qudsi) Allah Most High says that the servant keeps gaining nearness through voluntary acts until I become his hand, his feet, his ears and his eyes. (That is, Allah, Blessed and Exalted, fulfils the needs of His beloved

servant even more swiftly than these four limbs mentioned.)

And place your trust in Allah for your provision, free of ties,

trusting in the promise of the Lord, the Most Generous, the Most Bountiful.(42)

(The sixth counsel) If you have no family and dependants, then rely on Allah alone (tawakkul) for your provision (that is, give up earning), and trust in your Lord's promise:

وَمَا مِنۡ دَآبَّۃٍ فِی الۡاَرْضِ اِلَّا عَلَی اللہِ رِزْقُہَا وَیَعْلَمُ مُسْتَقَرَّہَا وَ مُسْتَوْدَعَہَا کُلٌّ فِیۡ کِتٰبٍ مُّبِیۡنٍ (سورۃ ہود: ۱۱؍۶)

And there is no creature moving on the earth but that its provision is upon Allah, and He knows its place of dwelling and its place of deposit; all is in a clear Book. (Surah Hud, 11:6)

Translation: 'And there is no creature walking on the earth whose provision is not upon Allah's generosity, and He knows where it will stay and where it will be entrusted; everything is in a Book that makes things clear.' Trust in this promise, for He is the Most Generous and the Most Bountiful.

As for one with dependants, it is not permitted for him to sit back

from earning for his dependants, relying on trust.(43)

But one who has a family is not permitted to stop earning for his family and dependants and sit with folded hands, posing as one who trusts in Allah.

Do not offer your honour to people out of greed

for their wealth or their standing, abasing yourself.(44)

Do not put your honour and dignity at stake out of greed for people's wealth and position.

Be sincere, and that is that you intend nothing by obedience

except drawing near to your Lord, the Guardian.(45)

Do not seek along with it any worldly gain,

such as their praise or the like, as a means.(46)

(The seventh counsel) Develop sincerity (ikhlas), in this way: the aim of obedience and worship should be solely and exclusively nearness to Allah, the Guardian; along with nearness, no other worldly aim should be intended, such as the praise and admiration of worldly people or their affection.

Beware of showing off, which nullifies worship,

and look to the gaze of the All-Knowing, and you will be perfected.(47)

Avoid showing off (riya'), for showing off brings to nothing all that one has done; and always keep in mind that Allah, who knows even the whisperings and thoughts of hearts, is watching. If this state becomes permanent, you will become perfect.

Do not display a virtue so that people believe in you,

and do not disclose your vices so that they reject you.(48)

Do not display your obedience and worship before people to make them devoted to you, nor disclose your hidden sins to them so that they begin to shun you.

A person's faith does not become perfect

until he sees people as like camels.(49)

so that their praise and their blame are equal,

and he does not fear the blame of any blamer concerning the Most High.(50)

Faith does not become perfect until it is firmly fixed in the servant's conviction that his deeds have nothing to do with people; rather, whether people see his deeds or camels see them, it is all the same. When this state arises, people's speaking well or ill of him will be equal, and the traveller will not fear the blame of any blamer in his worship.

A deed done for the sake of people is associating partners (shirk); leaving it

for people's sake, is showing off; and such a one is utterly careless.(51)

Acting in order to show people is shirk, and likewise abandoning a deed because of people is showing off; and such a person is very careless.

Do not seek a rank with the Guardian (al-Muhaymin)

if you seek a rank in the eyes of people.(52)

If you hope for esteem and rank from people, then give up hope of rank with Allah, Blessed and Exalted.

Do not keep company with people of idleness

and with laxity in religion; that is the real affliction.(53)

(The eighth counsel) O seeker of the Hereafter! Keep away from the company of those who do evil deeds and those who are lax in religion, for their company is an affliction.

Seclusion is better when the times have become corrupt,

or when one fears being afflicted by trials in religion,(54)

and likewise when one fears falling into what is doubtful,

or into what is unlawful, or something like it.(55)

When the times are corrupt, when there is fear of trials befalling one's religion, and when there is fear of being caught up in what is unlawful or doubtful,

then seclusion (uzla), that is, withdrawing into a corner, is better for you.

Mixing with people in their gatherings for Friday

and congregation and the like, is held superior.(56)

This is for one who is able to enjoin what is right

and forbids evil, bearing patiently [what befalls him],(57)

with patience upon every harm, and not likely

in his opinion, sinning in gatherings.(58)

Mixing with people in order to take part in Friday prayer, congregational prayer and the like (visiting the sick and attending funerals) is better than seclusion. This superiority is for those who can fulfil the duty of enjoining what is right and forbidding what is wrong, who can bear the hardships and sufferings that come in doing so, and who think it most likely that they will not commit sins in the gatherings of ordinary people.

But some of the later

virtuous, that in this age seclusion is superior,(59)

since it is truly rare for gatherings to be free

from sin; so look at yourself with intelligence.(60)

Every sin, such as showing off and backbiting,

or the like is incurred through your mixing with people.(61)

But some of the later virtuous scholars (Sufyan al-Thawri, Ibrahim ibn Adham and others, may Allah have mercy on them) have said that in this age seclusion is superior, because it is rare indeed to sit in the gatherings of ordinary people without sinning; and if you look into your own heart, you will find that sins such as showing off and backbiting are certainly committed in the gatherings of ordinary people.

And spend all your time in acts of obedience;

Do not leave any moment idle, being careless.(62)

(The ninth counsel) (Guarding one's time) Spend all your time in obedience and worship, and do not waste any moment.

The times of permissible things become, through intention,

spent in good; so be alert, without fail.(63)

If, in the times spent on permissible things, one makes the intention to spend them on good works, they too are counted as obedience. So now that you know this, stay alert and keep making good intentions.

With Allah's help divide your time, and spend

each with what befits it, in devotion.(64)

With Allah's help, divide your time into separate portions, assign suitable litanies (awrad and wazaif) to each portion, and attach your heart to Allah.

When dawn appears, pray with humility,

reflecting on the recitation and completing it.(65)

When the time of Fajr comes, perform Fajr with humility and lowliness and with its obligations and etiquettes, in such a way that the recitation is done with reflection.

And strive that your heart be present in your prayer,

with an intense effort, so that you may attain its virtues.(66)

Make every effort that your heart remains present in prayer, so that you obtain the virtues of prayer.

Do not forget that Allah sees your heart,

and His presence and His witnessing of you; so be in awe.(67)

Do not forget that your Lord is looking at your heart; indeed He is with you and is watching you. So fear lest, while standing before your Lord, your heart be somewhere else.

Never abandon the congregation, which has been made superior

by twenty-seven degrees, out of lofty grace.(68)

And why learn, if you are going to be negligent

regarding such a gain, being the greatest loser and the most ignorant?(69)

Never, ever abandon the congregation, for prayer offered in congregation is twenty-seven degrees superior to prayer offered alone. If, even after learning of this benefit, you act foolishly and remain at a loss (by abandoning the congregation), then why do you acquire knowledge at all?

Then occupy yourself with your litany (wird), without speaking,

facing the Qibla, in meditation (muraqaba) and in saying La ilaha illallah,(70)

in the manner established by the masters,

so that through it you may see a fire and a light obtained.(71)

Then the face of the heart shines with the clear light,

and blameworthy traits of nature pass away.(72)

Then you become worthy of the witnessing which

it is a supreme blessing, so become worthy of it.(73)

After the Fajr prayer, do not talk to anyone; face the Qibla and occupy yourself with remembrance (dhikr) and meditation (muraqaba) according to your respective masters. By continuing to do this you will obtain a light by which the heart will shine, and a fire that will burn bad traits to ashes (that is, you will be granted the wealth of purification of the heart and self-purification). After purification you will begin

to witness the manifestations of the Real (tajalliyat-e-Haqq), which is a very great blessing. Therefore gird yourself with resolve to attain this supreme blessing.

until, when the sun appears like a spear's length,

pray the Ishraq prayer and recite the Quran,(74)

a portion; and do much of it, taking heed, with etiquette,

and with presence of heart, humbly and in measured recitation.(75)

Then, when the sun has risen the height of a spear (that is, after about twenty minutes), pray the Ishraq prayer, and recite the Holy Quran as is your habit, with reflection, presence of heart, humility and lowliness.

The remedy of the heart is five things: recitation

reflecting on the meaning, and emptiness of the stomach,(76)

and standing at night, and humble supplication before dawn,

and sitting with the righteous and the virtuous.(77)

The cure of the heart is five things: (1) reciting the Holy Quran with reflection and contemplation; (2) remaining hungry; (3) standing at night (qiyam al-layl); (4) weeping and lamenting in the early morning; (5) sitting with the righteous (that is, keeping their company).

And the reciter and the memoriser should take on

the fine, pleasing traits of character, completely.(78)

It is necessary for reciters (qurra') and memorisers (huffaz) of the Quran to be fully characterised by the good and pleasing traits (described in the Quran and Sunnah).

such as abstinence from the world, and likewise not caring

of it and its people, and contenting oneself with little.(79)

(These traits are:) (1) Remove the love of the world from your heart, separate yourself from the world and its people, and be content with the very least of the world.

And likewise generosity and liberality, then noble...

...noble character, then a cheerful face without any deceit;(80)

(2) Generosity and liberality; (3) good character; (4) a cheerful face, with no show or pretence in it.

And forbearance, then patience, then keeping clear...

...bearing patiently with what lies in a lowly means of earning;(81)

(5) Gentleness and forbearance; (6) patience; (7) complete avoidance of all base occupations.

And holding fast to tranquillity and scrupulous piety (wara'),

...and humility in prayer (khushu') and lowliness, made complete;(82)

(8) Adopting tranquillity, scrupulous piety, humbleness and lowliness.

And trimming one's moustache and combing the beard,

...and removing the nails and the underarm hair, so do it;(83)

(9) Trimming the moustache short; (10) keeping the beard; (11) cutting the nails; (12) removing the underarm hair.

And removing foul odour and dirt,

...and disliked garments, so be complete;(84)

(13) Removing bad odour; (14) cleaning away dirt and grime; (15) avoiding disliked clothing.

And likewise hold fast to avoiding laughter,

...and likewise remove much joking;(85)

(16) Avoiding excessive laughter; (17) refraining from excessive joking and jesting.

And let him beware of self-admiration, showing off and envy,

...and looking down on others out of a sense of superiority;(86)

(18) Self-admiration; (19) showing off (riya); (20) envy; (21) avoiding arrogantly regarding others as contemptible.

And use the transmitted remembrance (dhikr) and supplications,

...and likewise glorification (tasbih) and declaring Allah's oneness (tahlil), made bright;(87)

And let him be mindful of the Master in secret and in the open,

...and rely upon Allah in every matter;(88)

(22) Make a habit of the supplications reported in the hadith, and of glorification (tasbih) and declaring Allah's oneness (tahlil); (23) in secret and in public, let your attention be towards Allah alone, and rely upon Him alone in all matters.

These are some of the etiquettes for the reciter, and seek...

...the rest are in the Tibyan, so follow the way fully;(89)

These few etiquettes have been given for the reciters (qurra') and memorisers (huffaz) of the Quran; take the rest from the Tibyan and become a complete practitioner of them.

Then pray the forenoon prayer (Duha), and do not abandon reflection

...on the onslaught of death, regret and trial;(90)

Deeds without remembrance of death have no effect,

...while with its remembrance it is truly like a stroke of the pickaxe;(91)

Then pray the forenoon prayer (Chasht), and always keep reflecting on death, on the life you have wasted, and on the trials of the grave and the Gathering (hashr); for no deed has any effect without the remembrance of death, and a deed that includes the remembrance of death is as though a pickaxe has been struck upon it (that is, it becomes accepted).

Then occupy yourself with knowledge, or with worship,

...or in earning a living, and choose what is most excellent;(92)

Then engage in whichever you wish of knowledge, worship and earning a living, but choose whichever of the three is most excellent.

For the scholar's excellence over the one who worships

...is like the excellence of the full moon over the stars in brightness;(93)

Indeed Allah, and the dwellers of each of His heavens,

...and the earth, even the fish, along with the ants of the wilderness,(94)

All send blessings, O beloved, upon the one

...who has learned and taught people what is good;(95)

(And that is knowledge, because it is in the blessed hadith:) The excellence of the scholar over the worshipper is just like the excellence of the full moon over the stars. Indeed, the dwellers of the earth and the heavens, and even the fish of the sea and the honeybees in the forests, pray for the person who acquires knowledge and teaches people what is good.

Whoever travels a path to learn,

...a path to Paradise is made easy for him;(96)

Whoever walks even a single step in the pursuit of knowledge, a step towards Paradise is made easy for him.

And the angels lower their wings for him when he

...strives, pleased with his aim and accepted;(97)

The noble angels, in their delight, spread their wings for the person who goes to a teacher to learn knowledge.

And learning a chapter of knowledge, for him,

...is more excellent than a hundred voluntary units of prayer (rak'ahs);(98)

Studying one chapter of knowledge is better than praying a hundred units of voluntary prayer (nafl).

This is for one who aims at Allah and His Hereafter

...through knowledge; otherwise, it is ruin that is attained;(99)

The virtues mentioned are for the one whose purpose in acquiring knowledge is the pleasure of Allah and the reward of the Hereafter; otherwise, if he has some other intention, there is nothing but ruin.

And he will surely be deprived of the fragrance of the splendid Gardens,

...and he will surely fall, descending into the depths of the Fire;(100)

The one who holds a bad intention in acquiring knowledge will not attain Paradise, nor even the fragrance of Paradise; rather, he will be thrown into Hell.

A man will be brought tomorrow and cast

...in the Fire, his entrails coming out of him, plainly;(101)

And in it he will go round just as our donkey goes round

...grinding with his millstone like harvested grain, in abasement;(102)

Then those in the Fire will come and ask him:

...'Did you not use to command us, and forbid us, coming forward?'(103)

He will say: 'O my people, yes indeed, but I

...'I did not act upon the honoured knowledge.'(104)

On the Day of Resurrection a man will be brought whose entrails will have come out; dragging them, he will go round in Hell just as the ox goes round the oil press. Seeing this state of his, the people of Hell will gather around him and ask him: 'Did you not use to command us to do good and forbid us from evil?' To this he will say: 'Indeed yes, I certainly used to enjoin you to good and forbid you from evil, but I myself did not act upon the honoured knowledge.'

A man sins who has aimed at other than his Lord

...and heedless, in learning, of the reward of the Hereafter;(105)

The one whose purpose in acquiring knowledge is not the pleasure of Allah or the reward of the Hereafter is a sinner, and heedless of the benefits of knowledge.

The stipend of the student of fiqh is forbidden to him,

...except one occupied with beneficial knowledge;(106)

For such a scholar, whose intention in acquiring knowledge was not the pleasure of Allah, it is impermissible to be given a wage for teaching students, and it is also impermissible for him to take it; rather, the wage is lawful for the one who acquired knowledge for the pleasure of Allah.

And likewise the one who teaches such a person sins,

...except for beneficial knowledge, not one who is unaware;(107)

If the teacher knows of the student's bad intention (that is, that his purpose in acquiring knowledge is not the pleasure of Allah), then he too will be a sinner; but if he is unaware, he will not be a sinner.

So if he sees a learner falling headlong upon

...the lusts, following his desires in his dealings;(108)

Ravenous, too, in his craving for worldly things,

...by a way that is not permissible, speaking...(109)

Or he has taken up knowledge that is a communal obligation

...before knowledge that is an individual obligation, and is tried by it;(110)

Then it has become clear from the signs of his state

...an aim for other than Allah has penetrated into it;(111)

If the student follows his lower desires, is infatuated with the world and acquires it by means contrary to the Shari'ah, is weak in judgement, and leaving aside those sciences that are an individual obligation (fard 'ayn), takes up the acquisition of those that are a communal obligation (fard kifayah),

or does not act upon his knowledge, then understand that he is not a seeker of the pleasure of Allah, but a seeker of the world.

And likewise if he abandons prayer in congregation

...without any excuse, but simply because he is lazy;(112)

If, without a valid Shari'ah excuse, merely out of laziness, he abandons the congregation, then too he is not a seeker of the Hereafter, but only a seeker of the world.

And likewise abandoning the regular (rawatib) and Sunnah prayers,

...even if they are emphasised; so know this, and devote yourself wholly;(113)

Likewise, if he abandons the regular prayers (rawatib) and the emphasised Sunnah (sunnah mu'akkadah), then too he is a seeker of the world. So, O student, if any one of these signs is within you, give it up and attach yourself to Allah.

And the scholar of the Hereafter has a sign that is seen:

...that he does not seek the world through knowledge of rulings;(114)

And for that there are many signs:

...that his speech does not contradict what he does;(115)

And he is the first to act upon what is commanded,

...and is the first to avoid what he forbids;(116)

The scholar of the Hereafter has several signs: (1) He does not seek the world by means of his knowledge.

(2) His word does not contradict his deed; that is, whatever he commands, he first acts upon it himself, and whatever he forbids, he first refrains from it himself.

And he is devoted to knowledge that most inspires desire

...in obedience, forbidding the world, made clear;(117)

Guarding against knowledge that is full of

...'it was said' and 'he said', and disputation that is sought after;(118)

(3) He turns towards the knowledge that inspires desire for obedience and holds one back from seeking the world, and he guards against the knowledge in which there is a great deal of 'it was said' and 'he said' (that is, idle talk); likewise he guards against the knowledge that becomes a cause of disputation and fighting.

And he avoids luxury in food

...and adornment in his dwelling and its furnishings;(119)

And comfort and adornment in his clothing,

...and inclined towards contentment and having little;(120)

(4) He is not a lover of luxury in food and drink, in his way of living, or in wealth and property; and in what he wears, he refrains from airs, graces

and finery and adornment, and is content, making do with the very least.

And he keeps aloof from the ruler, so

...that he does not go in to him even for a day;(121)

Except to give counsel, or to ward off injustices,

...or to intercede in lawful matters, then enter;(122)

(5) He refrains from going to the ruler (sultan) and those in power, except that when he goes to give counsel, to put a stop to injustice, or to make a legitimate intercession for someone, it is permissible.

And he is not hasty in giving legal verdicts (fatwas),

...and he says: 'Ask someone who is qualified';(123)

And he refuses independent reasoning (ijtihad) where it is not specifically required of him,

...and he says 'I do not know' when it is not easy;(124)

(6) He is not hasty in giving a legal verdict (fatwa); rather, he says: 'Ask someone else who is qualified.' If he does not properly know the ruling and another mufti does, he does not exercise independent reasoning (ijtihad); and if it is not known, he says La adri, that is, 'I do not know.'

And with the sciences and their generosity he aims

...attaining the great felicity of the Hereafter;(125)

So he is attentive to the inward knowledge,

...and watching over the heart, acting to govern it;(126)

Hoping for the path of the knowledge of the Hereafter,

...from what is unveiled through spiritual struggle;(127)

(7) He acquires those sciences through which the felicity of the Hereafter is gained (that is, the inward knowledge). He takes great care to acquire the inward knowledge, practises meditation (muraqaba) to train the heart, and through spiritual struggles (mujahadat) hopes for the paths of the Hereafter to open; for spiritual struggle leads to unveiling (mukashafa).

And he relies upon his following

...of the Shari'ah, and upon his insight, made bright;(128)

(8) He has confidence in following the Shari'ah and in his own illumined insight.

And Imams like al-Shafi'i and those like him

...possessed six qualities in full;(129)

Abstinence (zuhd), righteousness and worship, and their

...knowledge of the sciences of the Hereafter that benefit the people;(130)

And likewise deep understanding (fiqh) of the interests of our religion,

...and an aim of understanding the religion for the Lord on high;(131)

The Imams of fiqh, such as Imam-e-Azam Abu Hanifa, Imam Shafi'i, Imam Malik, Imam Ahmad ibn Hanbal and others (may Allah have mercy on them), possessed the following six qualities in full: (1) abstinence (zuhd); (2) righteousness; (3) worship; (4) knowledge of the Hereafter

that benefits creation; (5) the knowledge of resolving the worldly problems of creation; (6) the pleasure of Allah as the purpose of acquiring knowledge.

Our jurists have followed them in their fiqh

...and nothing else; so follow them in everything, that you may excel;(132)

Our jurists followed the Imams in only one thing (fiqh), but you should follow them in all things, so that the excellence of both worlds comes into your hands.

So learn beneficial knowledge for Allah,

...if you seek the kingdom of both abodes, rising high;(133)

Acquire beneficial knowledge solely for the pleasure of Allah, if you desire the good of this world and the Hereafter.

Teaching it for Allah is the best worship,

...and vicegerency and inheritance, so seek a means through it;(134)

Teaching beneficial knowledge solely for the pleasure of Allah is a better form of worship, and is in reality upholding the vicegerency of Allah and the inheritance of the Noble Messenger ﷺ. So, by spreading such knowledge, strengthen your bond with Allah and His Messenger ﷺ.

Interpret the words of the Sufis without calling them wrong,

...and honour the teacher, and do not be one who disputes;(135)

When you read the writings of the noble Sufis, give their words the best interpretation and avoid calling them wrong; rather, honour and revere their writings and refrain from raising objections against them (for there is the fear of a bad end). Honour your teacher, and do not get into arguments with him.

And ask the teacher for explanation, and leave what appears

...as your understanding of a book first suggests, and ask;(136)

If any doubt arises in a book, turn to the teacher and ask him, and do not rely on your own understanding alone.

Compare the book before the time of study

...with a sound, clear copy that has been relied upon;(137)

Before studying, compare the book with a copy that has been published with the correction of reliable scholars.

Study its main text (matn) many times before the commentaries,

...for that is more fitting and a better recourse;(138)

And to understand one line of the main texts is better

...than ten lines from commentaries, so accept this;(139)

Before reading the commentaries, study the original main text several times and try to understand it; for reading the text and understanding a single line yourself is better than understanding ten lines from a commentary. So tie this counsel into a knot (and hold on to it).

And begin with the individual obligation, then act upon it,

...then the Book, then the Sunnah, in due order;(140)

First of all, acquire those sciences that are an individual obligation (such as the knowledge of beliefs and the knowledge of the lawful and the unlawful), then act upon them. After that, acquire step by step those sciences of the Book and the Sunnah that are a communal obligation.

And follow on with the science of fiqh, then its principles (usul),

...then the rest; observe a gradual order, without fail;(141)

Then acquire the science of fiqh, then the principles of fiqh (usul al-fiqh), and after that the remaining sciences, but gradually, knowing which of them is more important and which less important.

And the sciences of literature are eight: lexicology,

...morphology, syntax and the excellent science of meanings;(142)

And likewise rhetoric (bayan), figures of speech (badi') and rhyme,

...and likewise prosody; so seek them in summary;(143)

And its branches: the composition of prose and of verse,

...and lectures and letter-writing, so take them in brief;(144)

(Here the remaining sciences are being described.) Arabic literature has eight pillars: (1) lexicology; (2) morphology (sarf); (3) syntax (nahw); (4) the science of meanings (ma'ani); (5) the science of rhetoric (bayan); (6) the science of figures of speech (badi'); (7) the science of rhyme (qafiya); (8) the science of prosody ('arud).

Among the branches of Arabic literature come: (1) prose composition; (2) verse composition; (3) lectures (muhadarat, knowledge of history); (4) epistolary composition (letter-writing). So acquire a summary knowledge of them.

Do not be deceived by the people of our time being immersed

...in logic and then scholastic theology (kalam), going deep into them;(145)

Do not deceive yourself by acquiring logic and scholastic theology (kalam) in the manner of our contemporaries (mixed with the errors of the logicians and philosophers).

My brother, study the Ihya of al-Ghazali, and you will attain;

...in it is the cure for every baffling disease;(146)

O my brother! Keep studying the Ihya' 'Ulum al-Din of Hujjat al-Islam Imam Muhammad Ghazali (may Allah have mercy on him); in it you will find a healing cure for every incurable disease.

After that, eat of what is lawful, without doubt;

...whatever the Shari'ah does not condemn, that has been made lawful;(147)

(After the forenoon prayer, encouragement was given to acquire knowledge; now encouragement is being given to lawful sustenance.) After that, eat lawful and pure provision in which there is no doubt. Know that whatever the Shari'ah has not called bad is lawful.

Nothing is more beneficial than eating little

...and in drinking, for the body and for religion, raising them high;(148)

The harms of a full stomach: heaviness of body, hardness

...of the heart, the removal of intelligence, leaving one restless;(149)

Weakening the body from the worship of its Lord,

...bringing on sleep; so beware of it, and of gluttony;(150)

Eating little is beneficial for both body and religion, whereas eating much (1) increases weight; (2) hardens the heart; (3) weakens the mind; (4) spoils the memory; (5) leaves the body unfit for worship and study; (6) brings on excessive sleep.

After that, take a midday nap (qaylula) for the night vigil and for study,

...then wake up quietly before the sun's decline (zawal);(151)

And pray Zuhr in congregation with its Sunnah,

...then occupy yourself with good, of what has gone before;(152)

Then take a midday nap (qaylula) with the intention of waking at night for worship, and wake up just before the sun's decline (zawal), and offer the Zuhr prayer in congregation, observing its Sunnah and voluntary (nafl) prayers. After Zuhr, occupy yourself with whichever you wish of worship and knowledge.

Let the student of knowledge occupy himself with knowledge, and let the worshipper pray, recite, or declare Allah's oneness (tahlil). (153)

And likewise, until the time of sleep, persevere earnestly in this, and do not be heedless. (154)

Study the Book of Adhkar of al-Nawawi, and act upon what is in it, and you will attain manifest good. (155)

Let the student of knowledge remain occupied in teaching and learning, and the worshipper in prayer, recitation, and remembrances and litanies (awrad). Keep to this timetable until bedtime, and persevere in it with determination. Study the book al-Adhkar of Imam Nawawi (may Allah have mercy on him) and act upon it, for it is a means of good and felicity.

Do not bring on sleep, and do not sleep

...except in a state of remembrance and complete purity;(156)

Sleep only when sleep comes, and whenever you sleep, sleep in a state of purity, that is, with wudu, and while reciting remembrances and supplications.

There is no harm if you lie with your wife; you have not become

...in heedlessness; and do not touch her, giving yourself free rein;(157)

If you sleep with your wife and your state of purity does not remain, this is not counted as heedlessness and laziness.

When you wake during the night, then pray the night vigil (tahajjud),

...and seek forgiveness for the believers, and cry out in earnest;(158)

Rise in the night and pray voluntary prayers, seek forgiveness for the Muslims, and repent and weep humbly before Allah.

For two units (rak'ahs) of prayer at night are a treasure in the Abode of Eternity, most lasting and most noble. (159)

So gather much of these treasures for a time of need that will come upon you, when there will be neither kinsman nor friend. (160)

Two units of the night vigil prayer (tahajjud) are the everlasting and most noble treasure of Paradise. So fill this treasure to the brim for the day when you will need it and no relative or loved one will be of any use (that is, store it up for the Day of Resurrection).

And this is lost through much preoccupation of

...your concern, and your occupation with worldly things, being heedless;(161)

And worldly talk, then idle talk and clamour,

...and likewise by tiring the limbs, and by filling the stomach;(162)

The night vigil prayer (tahajjud) is most often missed for the following reasons:

(1) being occupied with worldly affairs; (2) being heedless of the Hereafter; (3) getting caught up in worldly talk and babbling idle nonsense; and (4) wearing out the body with toil during the day.

And what helps is renewing wudu, and your remembrance

...before sunset, glorifying Allah and seeking forgiveness;(163)

And worship between Isha and Maghrib,

...abandoning speech after that, as one unmindful of the world;(164)

By adopting the following, the night vigil prayer will be gained and will not be missed:

(1) making fresh wudu after Isha; (2) reciting glorification and seeking forgiveness facing the Qibla before sunset; (3) spending the time between Maghrib and Isha in worship; and (4) not speaking after the said worship.

Persevere in this for the rest of your life,

...and cut short your hopes, and strive, that you may attain nobility;(165)

Spend the rest of your life according to this timetable, from day until night (and if persevering in it is hard, be patient, as a sick person is patient with the bitterness of medicine). Reduce your desires and wage spiritual struggle against the commanding self (nafs-e-ammara). If you do so, you will be honoured with the distinction of being raised in rank.

A Reminder (Counsel)

One who has no occupation with the world, having left

...the world to them, how can that come to nothing?(166)

Then let him delight in the service of the Lord Most High,

...occupied with his prayer and with recitation;(167)

And when weariness comes over you in prayer,

...then recite the Quran with awe, reflecting;(168)

And when you weary of recitation, then come down to

...the remembrance with heart and tongue, made complete;(169)

Then remember with the heart; that is meditation (muraqaba);

...do not busy yourself with the self's chatter, neglectful;(170)

For the self's chatter is like speaking with tongues;

...by it the heart grows hard, so do not be heedless;(171)

For one who is free of worldly affairs and has handed them over to the people of the world, it does not befit his station not to be a worshipper; rather, he should adorn his record of deeds with the blessing of the worship of Allah through prayer and recitation. When the delight of prayer begins to feel less, recite the Holy Quran for a while with reflection. Then, when the delight of recitation begins to lessen, begin remembrance (dhikr) with the heart and the tongue; then practise meditation (muraqaba), and never abandon worship by falling for the promptings of your self (nafs); for the self's chatter is exactly like the speech of the tongue, and it too hardens the heart. So do not be heedless of the self's chatter (hadith-e-nafs).

Some Important Points

The gnostics, most of them, are agreed

...that the most excellent act of obedience to Allah the Exalted(172)

Is guarding the breaths: that its going out

...and its entering, with Allah, in company and in solitude;(173)

With emphasis and then lengthening, from below and then

...above, at his brain, together with the intermediary (barzakh), so make it complete;(174)

Or the remembrance of tahlil, and this is the hidden remembrance,

...without moving the lips, continually;(175)

The gnostics ('urafa) are agreed that guarding the breaths (hifz-e-anfas) is the most excellent worship of Allah, Blessed and Exalted; that is, that in company and in solitude not a single breath should pass without the remembrance of Allah.

The method of guarding the breaths is that one draws the word 'Allah', with emphasis and lengthening, together with Allah's attributes (that He is All-Seeing, All-Powerful, All-Willing, All-Hearing), from the navel up to the brain, keeping the intermediary form of the shaykh (barzakh-e-shaykh) included in it as well, and observing all the etiquettes of remembrance.

A second method of guarding the breaths is the remembrance of negation and affirmation (nafi wa ithbat), that is, La ilaha illallah. Practise the hidden remembrance (dhikr-e-khafi) abundantly, in such a way that the lips do not move.

Whoever did not strive in the beginning of the affair,

...there remains for him of this path not even a mustard seed;(176)

Whoever does not struggle against his self in the early stages of the path (suluk) will not receive a share of Sufism and spirituality even equal to a mustard seed.

And likewise a special, lofty gnosis (ma'rifa)

...for the most part, without it, will never be attained;(177)

Likewise, the special lofty gnosis too is, most likely, not attained without spiritual struggle.

And struggle against the self is purifying it from

...its vices, and adorning it with the light of virtues;(178)

Struggling against the self means purifying the self of vices and adorning it with the light of virtues.

And those who know their Lord are more excellent

...than the people of the branches and the principles, made complete;(179)

The people of gnosis are more excellent than the scholars (the jurists and the legal theorists) who possess complete knowledge of the principles and the branches.

For one unit of prayer from a gnostic is more excellent

...than a thousand from a scholar, so accept this;(180)

One unit of prayer of the gnostics is more excellent than a thousand units of the scholars who are not gnostics; so accept this word of mine.

Imam Suhrawardi, may his secret be sanctified, said:

...and the farthest aim is the lofty witnessing (mushahada);(181)

Hazrat Imam Shihab al-Din Suhrawardi (may his secret be sanctified) says that the real purpose of spiritual discipline (riyazat) and struggle (mujahada) is witnessing the Lord through inner insight.

So let the servant recite much, doing so abundantly,

...in remembrance with the pure word, devoting himself wholly;(182)

And let him strive to press its utterance upon the heart,

...until it becomes rooted in his heart;(183)

And removing the self's chatter so that it may illuminate

...the heart, attaining the lofty state;(184)

And the light of the heart overflows onto the body, and so

...with beautiful deeds, from it, adorning it;(185)

And his remembrance truly becomes remembrance of the Essence (dhikr-e-dhat),

...this noble witnessing; so attain it;(186)

(1) Recitation; (2) the constant repetition of the pure word (kalima tayyiba) without any slackening, accompanied by the remembrance of Allah; (3) bringing out the pure word by pressing it forcefully upon the heart, so that it takes root in the heart; (4) ending the self's chatter, so that the heart becomes illuminated and absorbs the highest perfections. Then the light of the heart will fall upon the body and begin to adorn it, and the seeker (salik) will begin to perform good deeds. On reaching this stage, the servant's remembrance will in the true sense become remembrance of the Essence (dhikr-e-dhat), and the wealth of witnessing (mushahada) will come into his hands.

This is what the perfect shaykhs have counselled;

...O Allah, grant us success in it, out of Your grace;(187)

The perfect shaykhs have counselled their followers with these very matters; may Allah, by His grace, grant us the success to act upon them.

And praise belongs to the Everlasting, the Most Kind, while sending

...the most exalted blessings upon the Messenger, saying La hawla wa la quwwata illa billah;(188)

Praise be to Allah Most High, who is the Everlasting and the Most Kind, and the most exalted blessings upon the Noble Messenger ﷺ; and at the end, reciting La hawla wa la quwwata illa billah, I conclude this ode (qasida).