The Hikam the Wisdom of Ibn Ata Allah by Shaykh Fadhlalla Haeri

The Hikam – The Wisdom of Ibn `Ata' Allah All ah Translation and Commentary Commentary By

Shaykh Fadhlalla Haeri

Publisher: Zahra Publications ISBN-10 (Printed Version): 1-919897-07-0 ISBN-13 (Printed Version): 978-1-919897-07-3 ISBN (E-Book Version): 978-1-919826-51-6 http://www.zahrapublications.com First Published in 2004 © Zahra Publications All rights reserved. Except for brief quotations in critical articles or reviews, no part of this eBook may be reproduced in any manner without prior  written permission from Zahra Publications. Copying and redistribution of this eBook is strictly prohibited.

Table of Contents The Hikam – The Wisdom of Ibn `Ata' Allah Table of Contents Book Description About the Translator and Commentator  Acknowledgements Editor’s Note Preface Introduction The Hikam or Wisdom of Ibn `Ata 'Allah Sectio n 1: Hikam 1–16 Sectio n 2: Hikam 17–31 Sectio n 3: Hikam 32–37 Sectio n 4: Hikam 38–42 Sectio n 5: Hikam 43–47 Sectio n 6: Hikam 48–59

Sectio n 7: Hikam 60–68 Sectio n 8: Hikam 69–74 Sectio n 9: Hikam 75–96 Section 10: Hikam 97–104 Section 11: Hikam 105–120 Section 12: Hikam 121–124 Section 13: Hikam 125–130 Section 14: Hikam 131–141 Section 15: Hikam 142–147 Section 16: Hikam 148-155 Section 17: Hikam 156–162 Section 18: Hikam 163-168 Section 19: Hikam 169–172 Section 20: Hikam 173–191 Section 21: Hikam 192–203 Section 22: Hikam 204–209 Section 23: Hikam 210–222 Section 24: Hikam 223–237 Section 25: Hikam 238–264 Treatises The First Treatise The Second Treatise The Third Treatise The Fourth Treatise Intimate Discourses (Al-Munajat) eBooks By Zahra Publications General eBooks on Islam The Qur’an & Its Teachings Sufism & Islamic Psychology and Philosophy Practices & Teachings of Islam Talks & Courses Poetry, Aphorisms & Inspirational Autobiography Health Sciences and Islamic History

Book Description The Hikam, or Wisdom, of the great Sufi Master Ibn `Ata 'Allah al-Iskandari has long been acknowledged as an essential and classic masterwork  of the Islamic science of enlightenment. Ibn `Ata 'Allah exemplified the ultimate model of a Sufi master possessed of a deep foundation in the sciences of the Qur’an, the way of the Prophet and the Universal Laws of the Islamic way of life, both outer and inner. Short but immensely thought provoking, dense in their significance and insightfulness, crisp and sharp in their elucidation, the aphoristic Hikam are a true manifesto for those who are sincerely on the path of knowledge and awareness. This wisdom strips away our conventional responses to events, actions and phenomena, and encourage us to concentrate on the only true Reality. With the publication of Shaykh Fadhlalla Haeri's new translation and with the aid of his accompanying commentary, students and adepts alike can

now gain a profounder understanding of these timeless teachings from the wellspring of the heart of Islam.

About the Translator and Commentator Commentator Acknowledged as a master of self-knowledge and a spiritual philosopher, Shaykh Fadhlalla Haeri’s role as a teacher grew naturally out of his own quest for self-fulfillment. He travelled extensively on a spiritual quest which led to his eventual rediscovery of the pure and original Islamic heritage of his birth, and the discovery of the truth that reconciles the past with the present, the East with the West, the worldly with the spiritual – a link between the ancient wisdom teachings and our present time. A descendant of five generations of well-known and revered spiritual leaders, Shaykh Fadhlalla Haeri has taught students throughout the world for  over 30 years. He is a gifted exponent of how the self relates to the soul, humankind’s link with the Divine, and how consciousness can be groomed to reflect our  higher nature. The unifying scope of his perspective emphasizes practical, actionable knowledge that leads to self-transformation, and provides a natural bridge  betw  betwee een n seem seemiingly dif differen erentt Eas Easte tern rn and and Weste estern rn appr approa oach ches es to spi spiritu ritual aliity, as well ell as off offeri ering a com comm mon grou round of of higher know knowlledg edge for for vari arious ous religions, sects and secular outlooks. He is a prolific author of more than thirty books relating to the universal principles of Islam, the Qur’an, and its core purpose of enlightenment.

Acknowledgements Zainab Hussain Haer Haerii has has bee been n a prominent and in invaluable valuable help in the writing of this book, book, with her discipline , perse persevera veranc nc e an d commitmen commitmen t t o  bri  bringin g thi thi s boo boo k t o itit s fifina l com complet pletiio n fo r publ publiicati cation on.. Sad Sadiiq a Lak e hel helpe pe d ear earll y on . Spe Speci ciaa l than thank k s ar e du du e al als o t o Mu Mun a Bilgram ram i fo r he r editin e ditin g an d to Batul Ispahany Ispahany for proofin proofing. g. Encouragement Encouragement and help also cam came from many many friends friends and well-wishers. well-wishers. I offe r m y thank s t o the m all.

Editor’s Note Ibn ` At a ' Alla h al-Iskandar i wa s bor n i n th e middl e o f th eh7t

centur centur y AH/13th AH/13th centur centur y C E an d grew up up in Alexan Alexandria dria during during the

Mamlu Mamluk k era. era. Although Although not much much is known about hi hiss life, life, he had the best best teacher teacher s i n al l branche s o f tradition traditionaa l science s an d becam becam e know n a s a grea t maste r o f Islami c la w of the Maliki school. school. His lifetime lifetime witnes witnessed sed the great great flourishing flourishing of severa severall Sufi brotherhoo brotherhoods, ds, including including th e Shadhil Shadhiliyy iyyaa , th th e Mawlawiyya Mawlawiyya , th e Chishtiyy a an d th th e Ahmadiyya Ahmadiyya . Hi s fathe r wa s a stude studen n t of Ima m al-Shad al-Shadhil hilii , thoug h i t i s unlikel unlikel y h e himsel f eve r me t him . Initiall y Ib n ` At a ' Alla h wa s no t so draw n t o th e Suf i path , preferrin g t o concentrat e hi s energie s o n  juri  jurisp spru rude den nce . Yet Yet , i n spi spit e o f his earl early y anti antipa path thiies, es, he he did did beco becom me a disc disciiple ple of Shay Shaykh kh Abu 'l - ` Abba Abba s al al-Murs -Mursii , (d . 686 686/1 /128 288) 8) . A s hi his most important and principal work, the H the Hika ika m , attests , h e ha d becom e a Suf i maste r i n hi s ow n right, an d wa s alread y a shayk h whe n al-Murs i died . H e becam e th e thir d grea t maste r o f th e Shadhiliyya orde r whic h gre w fro m Morocc o an d sprea d throughou t Nort h Afric Afric a an an d beyond . Wit h h hii s caree caree r as as a scholar scholar in Cairo under the Maml Mamluks uks in full full flourish flourish,, he died at at aroun around d 60 years year s of age in 709 AH/ 130 9 C E an d wa s burie d ther e i n th e Qaraf a cemetery.

Preface

 Hika ika m o f Ib n ` Ata ' Alla I first came across the the H Alla h i n a n indirec indirec t manner manner . Th e firs firs t tim e wa s i n th e last last 1980’s 1980’s . I wa s browsin g i n th e Cit C it y Light s bookstore , Sa n Francisco’ s fadin g memoria l t o th e Beat Generation , whe n I cam e acros s th e “Letters ” o f Ib n `Abba d o f   Hika m , bu t I couldn’ t relat e the m t o th e H ika m a t tha t Ronda . Thes e “Letters ” wer e i n fact on e o f th e firs t commentarie s o n th e  Hika e  Hika  poi  point . Ibn Ibn ` Abb Abbaa d onl onl y all allude d t o Ib n `Ata `Ata ' Al Alla h an d h e ass assu ume d a fam famiiliari arit y wit h th e  Hika  Hika m o n th e par t of th e reader . M y secon d encounte r wit h th ee H  Hika ika m wa s whe n on e o f th e accomplishe d peopl e o f the Way , Shaykh Hossa m Raouf , gav e m e a cop y o f th e commentar y o n th ee H  Hika ika m b y th e grea t Moroccan Moro ccan Sufi , Ahm Ahme d Ib Ib n `Ajiba . Thi s i s a marvelou s work . I t i s muc muc h mor mor e tha n a simpl simpl e commentar commentar y and contain s extraordinar extraordinar y insigh insightt s fo r th e wayfarer wayfarer . I t ca n eve n b e rea d o n it s ow n a s a classical classical masterwor asterwor k o f Islami c  Hika m . T o a larg e exten t the H ika m ha d becom e a promp t fo r th e outpouring s o f Ib n ` Suf i literatur e withou t an y referenc e t o th e  Hika the  Hika Ajiba . I t wa s onl y whe n Shayk h Fadhlalla Haer i bega n hi s ow n teaching s o n th e  Hika  Hika m , whic h I firs t experience d throug h th e gatherings organize d b y Swedis h adept s i n th e earl y 1990’s , tha t I realize d th e signa l importanc e o f th e  Hikam  Hikam t  t o an y perso n hopin g t o enhanc e hi s ability , a s th e Nobl e Prophe t said , t o “se e thing s a s the y really are.”  Hika m  . By stripping away our conventional responses to events, actions and phenomena, and And therein lies the true significance of the  Hika  Hika m ar e a tru e manifest o fo encouraging us to concentrate on the only true Reality that is in , behind , an d ahea d o f al l manifestations , th e  Hika r thos e wh o ar e sincerely o n th e pathwa y t o knowledg e an d awareness . Th e  Hika  Hika m ar e shor t bu t immensel y thought-provoking. The y ar e al l Shari`a-center d bu t ar e clearl y th e expression s o f a perso n i n tru e tawhid  .   . They are dense in their significance and insightfulness,  but  but are are cri crisp sp and and shar sharp p in in th their eir elu elucida cidati tion on.. Way Wayffarer arerss and and ordi ordin nary ary pers person onss of taqw a ca n onl y benefi t fro m reflectin g o n them . I s i t an y wonde r tha t there have been numerous commentaries on them, often from people of the highest station of realization? I believ e tha t I hav e rea d mos t o f th e commentarie s o n th e  Hika  Hika m i n th e Arabi c language , an d the variou s translation s availabl e i n English . Th e translatio n an d commentar y o f th e H e  Hika ika m b y Shaykh Fadhlall a ar e i n a clas s o f thei r ow n fo r the y combin e thre e essentia l qualitie s that , collectively, distinguis h the m fro m others . Firstly , the y ar e th e wor k o f a realize d maste r o f th e Way , wh o has experience d an d acknowledge d th e ever-presen t Han d o f Alla h i n all . Secondly , Shayk h Fadhlalla understand s th e definin g parameter s o f th e moder n er a an d mind , an d ca n therefor e addres s himself directly , i n a languag e tha t i s intelligibl e an d relevant , t o th e concern s o f  contemporar y me n and women . Thirdly , h e i s a n accomplishe d linguis t i n Arabi c an d English , an d ha s rendere d th e translation i n a meaningfu l an d appropriat e manner. There are translations without commentaries; there are useful modern commentaries, but not in English; and there are classic commentaries, which are accessible accessible to only a few w with ith the the speciali specialist st knowledg e an d languag languag e wh o coul d benefit . Shayk h Fadhlalla Fadhlalla , b y providi providin n g u s wit h a modern, faithfu l translatio n an d a penetratin g insightfulnes s int o th e meaning s o f Hikam , ha s give n th e English speaking reader and adept the best possible introduction to this masterpiece that uncovers Islam’s inne r dimension. Ali Allawi London Septembe r 2 001

Introduction Shaykh Abu Al-Fadhl Ahmed Ibn Muhammad Ibn ` Abdul Karim, known as Ibn `At a ' Alla h al- Iskandari , i s on e o f th e grea t enlightene d Suf i Maste Masterr s o f Nort Nort h Afric Afric a wh o infl influence uence d many generation s afte r hi malon g thi thi s path . Ib n `Ata 'Alla h wa s a n acknowledge d ` Ali  Ali m and Imam of Shari`ah and Shari`ah and the most influential influential man of light light and gnosis of his day. He came ca me under under the the transformative transformative light light of of Abu Al-`Abb Al- `Abbas as alTariqa , Abu alMursi, who had passed on to him the richest treasures of Shadhili teachings including much of the tradition of the founder of this Tariqa , Hassan al-Shadhi al-Shadhili li.. Th e grea grea t Ib n ` At a ' Alla Alla h lef t thi s worl d th e yea r 70 9 Hijr a an d i s burie d i n th e ol d cemeter y i n Cairo, wher e ther e i s adjacen adjacen t t o hi s tom b a larg e an d popula r mosqu e i n ou r presen t day. Ib n ` At a ' Allah Allah exemplif exemplifies ies the ultim ultimate model of a Sufi Master with a deep de ep foundation of Qur’an, th e wa y o f th e Prophe Prophe t an an d th e Universa Universa l  Hika m , which is renowned as one ee n bot h oute r an d inner . His spiritual legacy i s encapsulate d i n th e dens e for m o f th e  Hika Law s o f th e D e Dee of the most most impor important tant Sufi Sufi texts, texts, and cert certainly ainly the earliest earliest of of Shadhili texts. texts. Beside Beside s hi s illu illumi mine ne d saying s o f th e  Hika  Hika m , hi s book s ‘ La ‘  Lata’i ta’iff-

al-Munan , al-Munan , at-Tanwi r  f i  f i isqa t at-Tadbir  t at-Tadbir  ’  ’ , ‘Alla h Th e Uniqu e Name’ , ‘ Ta j Ta j al-Arus ’ al-Arus ’ an d ‘ Mifta h al-fala h w a Misba h al-Arwah ’, al-Arwah ’,  Hika m . are well known and available to Sufi seekers of today. Most of these works are additions or embellishments or complementary to the  Hika I was given a copy of these illumined illumined wise sayings in in 1977 with comments comments upon upon them made by a grea t Morocc Moroccaa n Shayk h Ibn ` Ajiba. Ajiba. This This work  work  had been been my my companion companion at all all times times and and I have been been blesse d wit h th e opportun opportunit it y t o translat translat e an d mak e brie f comment comment s upo n thi s treasur treasur e  Hika m i n Arabic , there is none in English that ove r several years . Althoug h ther e ar e numerou s grea t an d valuabl e commentarie s o n th e  Hika makes them accessible for the serious seeker. Taking a cue from Shaykh Ahmed az-Zarruq, who produced at least seventeen complete commentaries, commentaries, and possibly possibly thirty thirty in tota l ( I hav e i n m y possessio possessio n hi hi s seventeent h comm commentary) entary) , I hav e mysel f onl onl y produce produce d seven differen t draft s an d conside r th e presen t wor k a s complet e fo r now.  Hika m represe Th e Hika  represen n t a full y integrate integrate d compositio n alon g th e highwa highwa y o f th e eterna eterna l adoratio adoratio n of th e On e Crea Creator tor . Thi s symphon symphon y fo r 

th e heart’ s reviva reviva l contain s man man y note note s t o d o wit h th e conduct, courtesie c ourtesie s an an d purificatio purificatio n o f th e inne inne r a s wel l a s prescription prescription s o n ho w t o b e establishe d i n the appropriat e state s an d stations , whils t bein g transforme d b y th e Divin e Essence . Ther e ar e many subtl e treasure s an d hint s fo r th e enlightene d being s a s wel l a s th e seriou s wayfarer. I have attempted to make the commentaries brief and suitable for deeper reflection and additional elaboration. I pray pray to Allah Allah that we can benefit and be further nourished nourished from the the rich banqueting banqueting table of the grea t Master Master s an an d carrier carrier s o f th e Muhamm Muhammad i Torch . I f w e see k th e Origina l Light , the n w e wil l be surrounded by spiritual lanterns and candles. It is Allah who guides unto Him those who are worthy o f eterna l jo y o f Hi s Ever-presence. August 2001 Shaykh Fadhlalla Haeri

The Hikam or Wisdom of Ibn `Ata 'Allah  Sectio  Sectio n 1: Hikam 1–16  Hikam 1 One of the of the signs of dependence of dependence on one’s own actions is the lack of  lack of hope hope whe n mistake s occur.

If we assume that the Source of Power behind our actions is from ourselves, we will be disappointed when the results do not match our  expectations. expectations. But when when we are in true submission submission to the One, we wil l se e th e unit unit y o f th e origi origi n an d motiv motiv e behin d ou r acts , ou r persona persona l rol e i n carr carryin yin g the m out , and thei thei r outcome . Fault Fault s wil l the n b e see see n onl y a s sign s fo r u s t o heigh heighte te n ou r awarenes awarenes s o f Divin Divin e Will, Will, Merc y an d Generosity . Fo r enlightene d being s ther e i s tota l unit y i n al l action s an d outcomes.

Hikam 2 Your desire for divestment, even though Allah has established you with means, is an aspect of hidden desire. desire. And  And your your des desire ire to have have means, while Allah while Allah has established  you  you in [the in [the state of]  of] divestment, divestment, is a comedown comedown from lofty aspiration. aspirati on.

If you are given obvious or steady means to earn your keep, it is discourteous to desire that your provision come to you through uncertain or  unknown means. On the other hand, when one is in a situatio n wher e th e mean s o f provisio n ar e no t known , th e courtes y t o th e On e i s no t t o see see k secure secure an d constan constan t means means . Dependenc e o n Alla Alla h require s accept acceptanc anc e o f Hi s Will Will , way s o f provisio n and help . Th e wis e seeke r connect s th e outcome s an d mean s wit h th e Sourc e o f Powe r an d creations.

Hikam 3

Competing endeavors will not breach the ramparts of destinies.

 No matte atterr how how much ener energ gy you put put into an inten tention tion or goal oal, itit will not be real realiized if it is is not not in acco accord rdan ancc e wi wit h Allah’ ah’ s Dec Decre reee . Yo Yo u can canno t superimpos superimpos e you r wil wil l o n His His , fo r H e govern s bot h the see n an d unsee unsee n world world s an d ou r destiny destiny . Wha Wha t i s expecte expecte d o f a seriou seriou s seeke seeke r i s t o focu s intentions, attentio n an d endeavors o n th e Uniqu e On e Essenc e behin d al l manifestation s an d occurrences.

Hikam 4  Let   Let  your   your self  self be be at rest  at rest  from  from self-concern. self-concern. Do not undertake not undertake to do what someone else has carried out on your behalf.

Allah, the Creator and Sustainer, reveals that He is the One who satisfies needs, and establishes the ways and means of provisions. Thus the duty of the mu’mi n i s t o follo w Divin e Wil l wit h eas e and confidence, and to be concerned with proper worship, heightened awareness and knowledge of His Will . B e Allah’ s gues t an d guar d th e courtesie s worth y o f th e Lord.

Hikam 5 Your striving for what is guaranteed for you, and being remiss in what is demanded of you, are signs of blindness in your insight.

What the Creator Creator has intended for us is to strive st rive for enligh enlightenm tenment ent and readiness readiness for the Hereafter. Her eafter. Emotiona Emotiona l battle s an d materia l insecurit insecurit y ar e onl y dar k shadow s tha t sidetrac k an d distrac t u s from th e pat h o f success . Ou r basi c provision s an d evolvemen t ar e guarantee d an d wher e ou r effort s and passio n ar e neede d i s t o div e int o th e ocea n o f Divin e Unicit y an d follo w ou r hearts ’ tru e insight.

Hikam 6  D o no t despai  t despai r  r when when ,  , i n i n spit e spit  e o f intens  f intens e supplication , supplication , ther e ther e i s i  s a dela y dela  y in receiving the expected gift. He has guaranteed that   He  He will respo respond nd in what  He  He chooses fo chooses  for  r  you,  you, and not  and not what  what  you  you choose fo choose  for  r  yours  yourself elf,, and at  and at the the time He chooses, not the time you desire.

Allah responds to the yearning D yearning Du` u`a a s an  s an d call s fro m a sincer e heart . Call s fo r hel p ar e cause d b y His decree that we return to Him, thus the time and way of His response is in His loving hands. What is expecte d o f creatio n i s tha t i t call s upon , depend s o n an d trust s i n th e  perf  perfec ec t way s o f th e Cre Creat ator or , for for He al always ays know knowss ou our tru truee sta state te and and the the app appro ropr priiate ate rem remed edy y and and prov proviision sionss for the the jou journ rney ey unto Him.

Hikam 7  Do not not doubt doubt the prom promise, ise, even even if what what was prom promised ised and its timing timing had  had be beee n determined  ,  , les t tha t  tha t  [doub  [doubt  t  ] clou  ] clou d  you  you r insigh r insigh t  an d extinguis d extinguis h the ligh t o t o f  you  you r innermost. r innermost.

To maintain proper access to inner illumination we need to dispel all doubts regarding Divine Perfection, Justice , an d th e Wisdo m behin d th e unfoldin unfoldin g o f event s i n thei r prope prope r sequenc sequenc e an an d time time . What matter matter s mos t i s ou r ful ful l submissio n an d tota tota l trus t i n Hi s Wil l an d Purpose , eve n thoug h w e ma y have ha d a tru e inspiratio n an d insigh t int o a n openin g o r even t whic h doe s no t tak e place.

Hikam 8  If  He  He opens a door  for   for  you,  you, thereby making  Hims  Himself  elf known known to yo to you, u, do not worry if  your   your deeds deeds do not measure not measure up [to up [to this]. For truly, For truly,  He  He did not  did not open open the door  fo door  for  r  you,  you, save that  H that  Hee desired to desired  to make H make  Him imse self  lf known known to  you.  you. Do  Do you not know know that the knowledg knowledgee of   Him  Himself self is what what He pre prese sents nts to you, you, where whereas as you  you pr  prese esented  nted  Him  Him with actions? What a What  a difference between that which you present to

 Him  Him and that which which He bring bringss to you! you!

We cannot measure measure Allah’s Allah’s total total Generos Generosity, ity, or compare it with with our (ill (illusion usions) s) of sacrif sacrifices ices or pious actions . Whateve r w e presen presen t t o th e  Fitra h an d th e Ligh t o f th e R uh Creato r i s insignifican t i n compariso n t o wha t H e ha s already endowe d u s with , base d o n th e  Fitra e  Ru (Spirit). For indeed, He is the Creato r an d Containe r o f al l tha t i s withi n an d aroun d us , see n an d unseen ! Ou r need s an d actions ar e onl y sign s an d prelude s t o th e openings , whic h wer e alread y present , bu t fro m whic h w e were veiled.

Hikam 9  Actions  Actions differ differ beca because use the states states and rece receptivity ptivity [of [of hea hearts] rts] differ differ..

An action which emanates from a free and pure heart is not the same as that motivated by personal desires , fear s an d ambitions . Result s o f  action s var y accordin g t o one’ s intention s an d inne r condition of one’s heart. Actions are outer expressions of what is in the heart and reflect its state. Thus all existential conditions and experiences reflect the true state of the heart.

Hikam 10  Actions  Actions are are [mer  [mere]  e] constructed  constructed  form  forms, s, but what  but what endows endows them with their spirit is the presence of true sincerity in them.

Actions are the physical manifestations of our intentions and desires. Our outer experiences reflect ou r inne r realit y an d state . Ou r action s fai l whe n the y ar e no t i n accordanc e wit h ou r intention , and are thus confused. The ultimate sincerity is the knowledge that we do not possess any ‘independent’ power or will. Depend on Him, read His Decree and expect the best of illumined outcomes.

Hikam 11  Bury  Bury your   your existence existence (your reputation (your reputation or ambition) or ambition) in the earth of obscurity, of obscurity, fo  fo r whateve r whateve r sprout  r sprout ss fort   fort h h withou t bein t  bein g   g burie burie d  firs  firs t wil  t wil l  l no no t complet  t complet ee its fruition.

Unless our actions are based on humble dedication and service in the way of Allah, they will not bear th e frui t an d freedo m fro m falsehoo d an d “otherness” . Whe n on e i s desirou s o f reputatio n or acknowl ac knowledgm edgment ent , the n th e fruit fruit s o f suc h actio n ar e soure soure d o r ruined ruined , becaus becaus e o f  th e natur e o f the ever-changin g world . Th e successfu l seeke r i s no t concerne d wit h wha t appear s a s fina l fruit s of actions , fo r h e experience s th e benefit s fro m th e star t o f dedicate d submissio n t o Him.

Hikam 12  Nothing   Nothing benefits benefits the heart more heart  more than a spiritual seclusion, spiritual seclusion, whereby it enters the domain of true reflections.

For spiritual health we need to turn away from desires and struggles, confusions and  shir   shir k  k  .  . The hear hear t need need s t o experienc experienc e itit s stillnes stillnes s an d b e replenishe d b y contemplatio n an d increase d awareness o f th e One . W e nee d t o balanc e oute r experienc e wit h inne r spac e an d ligh t unti l suc h tim e a s we se e al l manifestation s an d experience s emanatin g fro m th e On e Divin e Essence.

Hikam 13  Ho  Ho w ca w ca n th e hear t  hear  t b b e illumine d whil  d whil ee th e image s o f creation  f creation s ar e ar e imprinted in imprinted  in its mirror? Or how  Or how ca can n it depart  it  depart  to Allah to  Allah while shackled by shackled by its pa its passio ssions? ns? O r ho r ho w ca w ca n i t  i t desir  desir ee t o t o ente r th r th e Prese  Presenc nc e o f  Alla  Alla h whil e whil e i t  i t ha ha s no t  yet  yet purifie purifie d itsel  d itsel  f o  f o f th  f th e impurit  y  y o f it   f it ss distractions ? O r ho r ho w ca w ca n i t  i  t expec expec t to t  to comprehend the subtle mysteries while it has not yet repented from its  faults?  faults?

The heart is like a mirror which reflects what it faces and desires. This mirror moves towards attracting what is desirable and repulsing what is to  be avoi avoide ded. d. When a si sincere cere heart eart faces aces the the Di Divin e Li Light , i t ref refllect ect s pro proffoun oun d tru trut h an d wh whe n i t face ace s th e wor worll d o f chan chang g e an an d disc discor ord d,it reflects th e relevan re levan t disturbanc e an a n d transien t realities . Th e hear t cann ca nno o t b e illu illum mine ine d b y spiritua l insi insigh gh t i f it i s veile veile d an d tarnishe d b y attachments , passion s an d desires . I t mus t b e exclusivel y dedicate d t o its origina l purpose , whic h i s th e pat h o f absolut e Tawhi d  .  . Alla h i s th e onl y Tru e Lord.

Hikam 14 Cosmos is all darkness which is illumined only by the manifestation of th of  th e Trut h Trut  h i n i  n it  .  . Thu s whoeve r se r seee s creatio n withou t  witnessin g  witnessin g  Hi   Hi m m i n i  n it, or at it, or before it, or after it, is in need of Light, and is veiled from the suns of gnosis by the clouds of  worldly manifestations.

Although all the worlds have been created from His Light, yet all manifestations appear as light and shadow, good and bad, day and night. If the seeker does not see the One Pervading Light behind all these flickering images, he is engulfed by the confusion of the existential shadow-play and the clouds of chang changin ing g realities. Adamic creation creation has its meaning meaningss and purpose rooted rooted in Original Original Ligh Light, t, which which i s th e EverEver-pres presen en t Caus Caus e behin d th e apparen t change s o f worldl y experiences.

Hikam 15 What  points  points to the existence of  His  His Omnipotence, may H ay Hee be glor be glorified ified,, is tha t  H e  H e ha s veile d  yo  yo u fro  fro m Him  Himsel  sel  f b  f b y tha t whic t  whic h ha s n o existence alongside of him [yourself].

Anything Anything other than Allah Allah is a passing passing illu illusion sion and a veil of flicke flickering ring images. images. Everythin Everything g in in the univers univers e ha s emanate d fro m Him , i s sustaine sustaine d b y Hi m an d return s t o Him . Th e sensor y world s are, however , a temporar y merc y an d th e startin g poin t fro m whic h t o transcend . I n trut h ther e i s none othe r tha tha n Hi Hi m an d everythin everythin g els e i s a reflectio reflectio n o r a crea creatio tio n whic whic h indicate indicate s Hi s Uniqu Uniqu e Effulgence. Effulgence. I t i s sai d tha tha t h e wh o recognize recognize s tha t creation creation s hav e n o independen independen t powe r t o ac t ha s won , and whoeve r see s the m a s voi d o f indepe independen nden t lif lif e ha s achieved , an d whoeve r see s the m a s non-existent ha s arrived.

Hikam 16  How   How ca can n it  be imagined that  imagined  that  something  veils  Him  Him and it  and  it  is  He  He Wh Who o made everything manifest?  How  How can can it be imagin imagined ed that  something veils Him since it is it is H  Hee Wh Who o manifests through everything? H everything? How  ow ca can n it be it  be imagined that something veils Him since it is  He  He Who Who is Manif Manifes est  t i  i n n everything? H everything? Ho o w ca w ca n i t  i t b b e imagine d tha d tha t somethin t  somethin g   g veil  veil  s Hi   Hi m m sinc e i t  i  t i  i ss H e  H e Wh o is M is Manif anifes es t t  t  t o o everything ? everything  ? Ho  Ho w ca w ca n i t  i  t b b e imagine d tha d tha t somethin t  somethin g   g veil  veil  s Him  Him since He was the Evident before the existence of everything?  How  How can can it b it b e imagine d tha d tha t somethin t  somethin g   g veil  veil  s Hi   Hi m m whe n H e  H e i s i  s mor e or e eviden t than t  than everything? H everything? How  ow ca can n it be it  be imagined that  imagined  that  something veils something veils H  Him im since H since  Hee is the One alongside of Whom there is nothing? H nothing?  How ow can can it be imagin imagined ed that something  that something veils veils H  Him, im, when H when Hee is closer to closer to you  you than anything? H anything? How  ow ca ca n i t  i t b b e imagine d tha d tha t somethin t somethin g   g veil  veil  s Hi   Hi m m since , since  , withou t  Him  Him ,  , there woul d  woul  d  hav e bee bee n n o existenc e fo r anything  r anything ? ? Wha t a marve l i  l i t  t i  i ss that existenc e appear s appear s i n i n non-existence , non-existence , an d ho d ho w th w th e contingen t  ha s been established alongside established alongside of  Him  Him Wh Who o posse  possess sses es the attribute of timelessness. of timelessness.

The Truth has not come from some ‘thing’, nor is it in, or above, or below some ‘thing’. If it had com e fro m somethin g i t woul d hav e bee n create create d an d thu s hav e bee bee n lim limite ite d i n it s lifelife-spa span n . I f itit were above above something, it woul would d be rest resting ing on something, and if iitt were were in something it would have bee n contained , an d i f i t wer e unde r somethin g i t woul d hav e bee n unde r it s power . Whatever appear s i n th e worl d o f  witnessin g i s a n effulgenc e fro m th e Eterna l Divin e Essenc e an d i s perceived in accordance with the state and sensitivity of the perceiver. Thus no created entity has an independent lastin g realit y an d s o i n trut h i t i s non-existen t compare d t o it s timeles s Creator . Whe n yo u

compare th e relativ e t o th e Absolute , th e forme r vanishe s an d th e latte r remain s a s i t ha s bee n forever.

 Sect  Sectio io n 2 : Hikam 17–31 Hikam 17  He  He has not not abandone abandoned d any part part of ignoranc ignorancee who wants wants to bring forth forth [som [something] ething] in any time time other other than which which Allah has has made made manifest manifest [at tha [at tha t time]. t time].

The The enl enlig ightened htened bein being g simply simply accepts accepts and and confirms confirms thing thingss as they are, and acknowl acknowledges edges them as the y appea appea r an an d manifest manifest , wit h knowledg knowledg e an d contentment . I t i s th e veil s o f ign ignorance orance , fantas y and illu illusio sio n tha t mak e a perso perso n perceiv perceiv e othe r tha n realit y a s mirror mirroree d i n hi s destiny . Tha t i s wh y i t i s said that the truth is only reflected through a pure heart in submission to Allah’s Decrees.

Hikam 18 Your  postpon  postponem ement  ent of  of duties duties until the until the time when yo when you u have [f have [fre ree]  e] time time is one of the follies of the self.

The nature of the lower self is to seek expansion, ease and pleasure. Postponement of dedicated and selfles s action s i s on e o f th e trick s o f th e sel f t o perpetuat e it s ever-increasin g demand s an d dominance. Th e excus e i s lac k o f tim e o r energy . I t i s th e wis e on e wh o act s agains t th e self , pas t menta l habits, an d act s purposefull y toward s th e highe r goa l durin g time s o f eas e an d leisure , a s wel l a s during constriction s an d difficulties . I t i s sai d tha t tim e i s lik e a sword ; i f yo u d o no t cu t it , yo u wil l b e cu t by it.

Hikam 19  Do not not dem demand and change change of your your state to a differ different ent one; one; for for had had He He so so wishe wished  d  you  you for   for something  something else, else, H  Hee would have would have done so, without  extracting you from your present state.

The enlightened enlightened being be ing sees sees the perfec perfection tion within within every state state and and situation that Allah has has put put him him in. I n goo d health , h e i s i n grat gratitud itud e an d joy jo y . I f h e i s sick , h e realize s Allah’ s Merc y an d th e benefit s in patienc e an d rest . Contentmen t wit h destin y i s th e foundatio n o f courtes y toward s Alla Alla h an d thu s a doo d oo r t o illum illuminatio inatio n an d insigh insights ts . Al l o f thi s assure s tha t th e stat s tat e an d experienc experienc e i s withi n th e boundaries boundaries o f  th e prope r path , fo r otherwis e on e mus t urgentl y repen t an d tak e th e firs t exi t fro m unacceptable disobedience.

Hikam 20 Whenever the Whenever  the ye  year arning  ning seeker  seeker attempts attempts to stop at what  at  what  has been revealed to him, then he is called along by the voices of Truth: ‘What you seek is still before you’. And hardly do the external aspects of created beings display their charms than the voices of their  inner realities call out, “We are only a trial, so do not deny [the Truth]!” [2:102] 

The serious seeker may be distracted by insights and openings. Allah’s call is for total and utter dedicatio n t o Hi s Absolut e Ligh t an d no t t o an y secondar y reflections . I f yo u dedicatedl y an d relentlessly seek the Truth, then you will be lead to full unveiling. Otherwise you are caught in  shir k  k  and constant creational conflict s an d affliction s du e t o subtl e  shir   and other veils.

Hikam 21 Your demand of Him is accusing Him [of not fulfilling His promise]. You r seekin r seekin g   g  Hi   Hi m m i s i s du e t o t o you  you r absenc r absenc e fro  fro m Him  Him .  . You r seekin r seekin g   g someone someone else is due to immodesty towards Him. Your looking for someone else is becaus e o f  you  you r distanc r distanc e fro  fro m Him  Him..

He who is is preoccupied preoccupied with Allah’s Allah’s remembrance remembrance and concern concern about His His ways is on the path of arrival . Courtes y i s t o hav e a contente co ntente d hear t illu illum mine ine d wit wit h Hi s Presence Pre sence , an d discourtes discourtes y i s t o have a lis lis t o f demand s fro m Him Him , spiritu spirituaa l o r worldly . W e al l ar e i n nee nee d t o  perc  percei eiv v e Hi Hi s Mercy ercy , Cl Closen osenes esss an an d lov loviin g Lords ordsh hip . Alla h all allow s u s t o b e i n nee d s o a s t o dra dra w clos closee r t o Him , rel rel y excl exclu usiv sivel y an and confidentl y upo n Hi m an d Hi s Perfec t Decrees.

Hikam 22  Not a  Not a breath do yo do you u exhale unless it is it is according to according to a decree which will co will com m e forth.  forth.

All existence is subject to Allah’s Laws and Decrees and thus all creations experience their destiny accordingly. It is said there are as many ways to Him as the breaths of human beings. The urgency of passing breaths leads us to transformative awareness, submission, contentment and knowledge of Hi s Perfectio n an d Oneness.

Hikam 23  Do not expect  not expect to to be fr be free ee fr  from om distractions [o distractions [of  f otherness], otherness], fo  for  r that  that will  will cut cut you off  off  from  from attentiveness to H to  Him im in the state in which H which Hee has plac has placed  ed  you.  you.

The The sincere seeker seeker will always always accept acce pt and and acknowledge the st state ate he is in whi whilst lst reflecting upon upon the meanin g an d perfectio perfectio n o f th e moment oment . Worldl y occupation occupation s an d distraction s ar e fals e justification justification fo fo r lac k o f constanc y o f awarenes s an a n d worshi p o f Allah Allah . D o no t wai t fo r  eas e an d tim tim e t o perform perform you you r spiritua l dutie s i n thi thi s life life . D o no t b e lik lik e th e sic k one , wh o say sa y s I ca n onl y tak e th e rem remed y when I a m wel l an d able . Th e devote d seeke se eke r wil l onl y reac h tru e tranqui tr anquili lity ty an d inne inne r certaint certaint y whe whe n he he acknowl acknowledge edge s th e tim e an d stat e h e i s i n wit h contentmen t an d tota l faith.

Hikam 24  As long as you you are in this world, world, do not be surpris surprised ed at the occurr occurren ence ce of sorro sorrows. ws. For indee indeed, d, they would would not appear appear unles unlesss they belong to this world’s character and nature.

All All experiences and events events in this world are in constant flux flux and change change and oscill oscillate ate between between two opposite opposite qualities. qualities. Thus Thus there is no worldly state sta te of reliable comfort and ease. It is said that whoever i s seekin g wha t i s no t create d (i.e . a reliabl e world ) wil l exhaus t himsel f i n deprivation.

Hikam 25  No quest which quest  which yo  you u seek by seek by yo  your  ur  Lord   Lord is is ever withheld  ever withheld  [from  [from yo  you] u],, nor will any quest be easy if you rely upon yourself.

If you sincerely and truly rely on Allah’s Generosity, Guidance and Perfection, persist in steadfastness an d confidenc e i n Hi s Mercy ; the n th e answe r wil l b e mos t satisfying satisfying . Al l persona l endeavors will lea d t o disappointm disappointmen en t an d failur failur e unles unles s the y ar e par par t o f progres progres s toward s knowledg e o f Alla h and Hi s Will.

Hikam 26  Among  Amongst  st the the signs of success of success at the at the end  end is is referring to referring to Allah  Allah at the at the beginning.

Since He is the First, the Last and All-encompassing at all times, it is imperative that the seeker starts al l endeavors b y referenc e t o Hi s Decree

s an d acceptance . Humbl e devotio n an d constan t awareness o f Hi s Grac e wil l brin g stead y progres s fro m beginnin g t o end.

Hikam 27  He  He whos whosee begin beginning ning is illumined illumined,, his end will also be illumined illumined..

The The reverse reverse is equally true and perhaps per haps more noticed by most hum human beings. beings. When actions are motivate d b y basi basi c desire s an a n d selfishness selfishness , th e en d wil l b e disgrac e an an d fruitlessness fruitlessness . A life’ life’ s journey journey whi whicc h start start s wit h clea clea r convictio convictio n an d sincer sincer e yearnin g fo r Truth , an d continue continue s o n thi s path path , will mos mos t likel y en d wit h succes succes s an an d illum illumination ination . Tha t whic h begin begin s wit h ligh ligh t wil l en d wit h ligh ligh t and delig delight ht , whil e tha tha t whic h i s bor n i n darknes s belong s t o th e darknes s o f ignorance.

Hikam 28 Whatever is Whatever is harbored in harbored in the hidden innermost will  innermost  will  [inevitab  [inevitably]  ly] appear  appear i  i n n th e oute r world. r world.

Every Every vessel will will ooze what is within within it and the carrier carr ier of musk musk will will be traced traced and discovered. discovered. For the insightfu insightful, l, appearance appearance will will reveal reveal what is concealed and masks will ultimately wear off. Our reading of the outer world is an interpretation of the inner condition. The outer and inner worlds are connected b y th e unifyin g power s o f th e On e Creato r an d Sustaine r o f al l th e worlds.

Hikam 29 What a difference between the one who is guided by Him from the one who seeks proof of Him. The one who is guided by Him knows the Truth as it is it  is and has and has confirmed the confirmed  the affair by affair by reference to its Origin. And  Origin. And seeking seeking proof of Allah is due to not having reached   Him  Him.. Otherwise, Otherwise, when when was was He He absent  so that one that  one would have would have to seek  proof   proof of  of  Him  Him,, and when and when was H was Hee far so that that existential existential needs needs enable one to reach Him?

The majority of us always look for guidance, indications and proof of the Creator, so as to establish appropriate actions and responsibilities. Then there are those who are enlightened and act upon their inner inspiration and Divine guidance. The first group seeks evidence of light, the few awakened one s liv e b y it . Th e latte r experienc e lif e b y referrin g t o an d understandin g Allah’ s Perfec t Ways.

Hikam 30 “Let him who has abundance spend out of his abundance!” relates to thos e wh o hav e arrived  .  . “An d whoeve d whoeve r ha r ha s hi s hi s mean s o f  sustenance constricted, let him let him spend out  spend out of  of what  what  Allah  Allah has give has given n him,”  [65:7  [65:7]  ] relates relates to those who are voyaging towards Him.

The enlightened ones have been given boundless wealth of knowledge in their state of Tawhid  .   . They know that all emanates from Allah and all returns to Him, and in truth He is in control. As for th e majorit y o f seeker s wh o ar e stil l afflicte d wit h a certai n measur e o f kuf r  kuf r  an  an d sh d shir  ir k  k  , the y to o must serv e an d sacrific e toward s others , wh o ar e les s fortunat e i n  Iman  Iman .  . Th e mor e w e exercis e generosity and giving, the more we shall experience the presence of the All-Generous, the Ever-Giving, the One Giver . I n truth , w e ar e al l takers.

Hikam 31 Those who are voyaging to Him are guided by the lights of orientation, and those who have arrived will have the lights of meeting. The former belon former belon g   g t  t o o thei r  thei r lights lights ,  , whil e whil e th e light s light  s belon g  belon g t  t o o th e latter  ,  , becaus e they belon g  belon g t  t o o Alla h an d t  d t o o nothin g  nothin g els els e besid e besid e Him  Him .  . “  Sa y  Sa y Allah  Allah ! an d then d then leave them immersed in their vain talk.” [6:92] 

The wayfar wayfarer’ er’ss journey journey is is illum illumined ined accord according ing to the quality of his his intentions, intentions, approp appropriate riate actions actions and illumi illumine ne d worship . Th e enligh enlightene tene d one s ar 

e i n uniso uniso n wit wit h Allah’ Allah’ s Wil l an d thu s d o no t experience experience an y discor d o r confusion confusion . Th e ligh ligh t seek s them , rathe rathe r tha tha n the m lookin g fo r  it . The y witnes s the Belove d constantl y – i n time s o f eas e a s wel l a s durin g constriction . Thei r inne r stat e i s beyon d that of gain and loss. They truly belong to Him and know that all emanates from Him.

 Sect  Sectio io n 3: Hikam 32–37  Hikam 32  Lookin  Lookin g   g ou ou t  fo  fo r th r th e fault   fault ss hidde n withi n withi  n yo u i s i s bette r tha r tha n lookin g  lookin g out  out  for  for the invisible invisible rea realities lities veiled veiled from from you. you.

It is the intelligent seeker who watches for and deals with his faults, shortcomings and veils, gross an d subtle . Th e obviou s fault s o f th e sel f  relat e t o desires desires , attachmen attachments ts , expectation expectation s an d al l im imbalances in body and min mind. d. The heart’s heart ’s sickness is due to to inner desires des ires for  acknowledgement, acknowledgement, hate, greed, lac k o f sincerit y an d othe r veil s whic whic h depriv depriv e th e hear t o f freedo m fro m otherness . Th e Unsee n is veile d fro m u s precisel y becaus e o f ou r faults , veil s an d crack s o f ou r mind s an d hearts.

Hikam 33 The Truth is not veiled from you. Rather, it is you who are veiled from witnessin g  witnessin g  Him  Him ,  , fo  fo r wer  r wer ee anythin g  anythin g t  t o o vei  vei l  l  Him  Him ,  , the n tha t whic t  whic h veiled  Him  Him would cover  would cover  Him  Him..  Surely  Surely if there if there were a covering of  covering of  Him,  Him, there would b would b e a limitatio n t o t  o Hi   Hi  s  Being   Being  . An  .  An d  anythin g  anythin g whic whic h limit s limit  s anothe r has r has overcome it, “and it is He Who overcomes His creation” [6:18].

Allah Allah is the Creat Creator or of of all things things including including veils and limits. His Light illum illumines every every known and unknow unknow n entit y i n existence . H e i s before before , afte r  an d withi n everything , an d i n Trut h - “Ther e is nothin g i n existenc e besid e Him” . However , w e ar e veile d fro m seein g Hi s Essenc e  beca  becau us e o f the the im imagi agina l facu acult y an d vei veill s i n us . Ye t al l veil eil s ar ar e par par t o f Hi s Mer Mercy cy , bec becau auss e withou thou t veil eil s o r ilillusion sionss th th e sel sel f wil l sim simpl y di e an d vanis h whe n face d wit h th e Absolut e Truth.

Hikam 34  Draw  Draw away away from from the the attributes attributes of your your hum human an nature nature,, from from eve every ry trait trait that oppose opposess your your slaveho slavehood, od, so that that you can can respo respond nd to the call of Truth and be close to His Presence.

Much of the the self self’s ’s natural dispositi dispositions ons go against against our spiritual spiritual potential. potential. Arrogance, Arrogance, meanness, sselfi elfishness shness , impatience , d distraction istraction s an an d indee indee d al l disobedience s ar e negativ e tendencies , which which must must be left left behind behind if we are to to progress. progress. Likewise, Likewise, modesty, wisdom and justice are are great virtues, virtues, whic whic h relat e t o appropr appropriat iat e submissio submissio n an d honored honored slavehood . Whe n th e sel f i s properl properl y groomed groomed an d subdued , the n th e ligh lightt s o f highe r realitie s an d trut h becom e evident.

Hikam 35 Th e roo t  o  f ever   f  ever  y  y disobedience , disobedience  , distractio n an d desir  d  desir  e lie s i  n bein  g satisfied   g  satisfied with with the self. The root of every obedience, vigilance and virtue lies in dissatisfaction with the self. It  self. It is is fa  far  r better  better  fo  for  r  you  you to keep company with an ignorant  pe ignorant  pers rson on who is dissatisfied with dissatisfied  with himself, than to keep company wit h wit h a learne d m d ma n wh o i s i s satisfie d wit  d wit h h himself  .  . Fo r wha r wha t knowledg  t  knowledg ee is ther  e i n i n a self self - satisfie d scholar  d scholar ? ? An d wha d wha t ignoranc t ignoranc e i s i s ther e ther e i n i n an unlearned man, dissatisfied with himself?

The self perpetually veils knowledge of the present and its perfection. Past experiences and desires along with the biography of so-called failures

and successes are the barriers to higher understanding. Thus, whoever does not transcend the barriers of past memories will not read the present situation clearly . Everythin g wil l b e see n an d judge d b y pas t values . Thu s thos e wh o dismis s th e self , it s past an d present , ca n se e th e  pres  presen en t even even t wit h dept dept h an d tru truth th..

Hikam 36 The rays of insight makes you witness His nearness to you. The eye of insight makes you witness your non-existence because of His  Existenc  Existence. e. The The truth of insight insight make makess you you witness witness His His Existen Existence ce,, neither neither your your nonnon- existen existence ce,, nor nor your your existenc existence. e.

Insights Insights lead to high higher er realities r ealities and truth, whereas outer sig sights hts relate to images, images, forms, forms, causal relationship relationship s an an d reali realities ties . Highe Highe r an d subtle subtle r tha n th e ever-changin g worl d o f caus e an d effec t are th e Divin e Qualitie s an d Attribute s an d Name s whic h ar e Hi s only , an d thu s th e seeker seeker’’ s awarene awareness ss o f hi s ow n existenc e vanishes . Th e ultimate , highes t insigh insigh t lead s u s t o bein be in g imm immerse erse d i n th e blazing ligh ligh t o f  Absolut e Trut h wit h nothin g besid e it . I n thi s stat e on e canno t tal k o f huma n consciousnes s or lac k o f it.

Hikam 37  Allah was, was, and and there there was nothing nothing bes beside ide Him, im, and and He He is now as He was was..

Allah Allah is is the Unique, Unique, Absolute Truth and and the Essence Essence of all creations, creations, known and unknown unknown.. He is totall y Independen t o f al l existentia l creation creation s an d realities , an d ye t everythin g i n existenc e i s dependent upo n Him , connecte d t o Hi m an d act s accordin g t o Hi s Decrees . H e wa s th e Unique , Independent, Absolut e an d Self-relian t an d continue s t o b e th e same . Alla h i s th e Creato r o f tim e an d spac e an d is thu s th e First , an d th e Last . H e i s bot h Eviden t an d Unseen.

 Sect  Sectio io n 4: Hikam 38–42 Hikam 38  Let   Let not  not the the intention of  your   your aspiration aspiration pa  pass ss to other-than-Him, fo other-than-Him, for  r one’s one’s hopes cannot bypass the [One] Generous.

Whoeve r reache s th e shore s o f Tawhi d  wil  wil l restric t al al l attentio attentio n an d concer n t o th e On e Ocean. Ocean. Onc Onc e yo u bath e i n th e Source , sprin g th e secondar y stream s an d rivulet s wil l b e o f n o interest . H e is th e Self-Sufficien t an d Origi n o f al l gifts , generosities ; nothin g ca n eve r surpas s o r overtak e Him.

Hikam 39  Do not appeal  not appeal to to other other - than-Him to remove a need, which H which Hee Hims  Himself  elf has has brough t upo t upo n you  you . Fo r ho r ho w ca w ca n anyon e els e remov e wha t  H e  H e ha s imposed? And  imposed? And how  how can can he who is unable to fr to free ee himself of  himself of a a need  free  free anyone else of one?

It is only by Allah’s Decrees that we experience constriction and relief. Needs at all levels, physical, material, emotional or spiritual are all coded messages essages from the One Source Source requiring requiring attention, awareness awar eness and and hence calling calling upon Him Him for for relief relief.. It is human misconcep misconception tion and veils veils that make us assum e tha t othe r being s ca n remov e har m o r brin g abou t desirabl e outcomes.

Hikam 40  If you you have have not impro improve ved d your your opinion opinion of of H Him im becau because se of His (gre (great) at) qualities qualities,, then improve it because it because of the of the way H way Hee deals with you with you.. For has For has He accustomed you to anything other than good? And good? And has H has Hee give given n you you other other than than His His fav favors ors? ?

The sincere seeker is content at heart due to high expectation of Him. Reflect upon His generosity in th e pas t s o a s t o increas e you r fait h i n Hi s continuou s an d unconditiona l grace , i n thi s worl d a s well as the Hereafter.

Hikam 41  How  How ver veryy astonis astonishing hing is he who flees flees from from the inesc inescap apable able and sear searche chess for  for what  what does does not remain not remain with him! “For surely “For surely it is it is not the not the eyes that  go  go blind, blind, but but the hearts hearts which which are are in the brea breasts sts that are are blinded. blinded.” ” [22: [22:46 46]  ] 

Whatever we achieve, achieve, experience, experience, desire desire or possess possess in this world world is transitory and wil willl pass. People People o f discernmen t an d spiritu spirituaa l driv e loo k fo r tha t whic h i s constan t an d Ever-present , Allah , the Inescapable. It is only due to blindness of the heart that we are distracted and confused.

Hikam 42  Do not depart  not depart  from  from one sphere [s sphere [state tate or experience]  or experience] to to another, otherwise yo otherwise yo u wil l  wil l b b e lik e lik  e a donke y donke y a t th t  th e mil l  il  l turnin turnin g   g roun roun d  an d round  d round  .  . Th e place  place he travels to is the same as he travelled from. Thus travel, rather, from creations to the Creator: “And that  “And that  the fina the final  l end  end is is to thy Lor thy Lord”  d”  [53:  [53:42] 42].. Consid Consider  er the the words: “Therefore he whose departure is fo is for  r  Allah  Allah and  His  His M  Mes esse senge nger  r  ,  , the n hi s hi  s departur e departur e i s i s fo r  Alla  Alla h an d  Hi   Hi ss Mes  Messe senge nger  r  . An  . An d he d he whose departure is for worldly achievement or marriage with a woman, then his departure is fo is for  r that  that to to which he fle he flees es”. ”. So  So understand his understand his words, peace be upon him, and reflect upon this if you understand.

Who you are and what you experience relates to your intentions, actions, companions and your overall potential and seriousness. If one’s real intention and desire is for the knowledge of Truth, then th e journe y wil l remov e veil s an d barrier s unti l th e arriva l a t sourc e an d origin . Allah’ s Merc y always reflects the extent of our clarity and resolve in our intentions and actions. It is utter misguidance to see k sustaine d jo y i n thi s worl d o f turmoi l an d change.

 Sect  Sectio io n 5: Hikam 43–47 

Hikam 43  Do not accompany not accompany anyone whose state does not elevate not elevate yo  you, u, and whose and whose speech does not guide you to Allah.

The The choice of wholesom wholesomee com companionship panionship is of constant concern to the seeker se eker and teacher teacher alike. Kee Ke e p com co mpan y wit wit h th e on e wh o remind remind s yo u o f Alla Alla h whe n yo u se e hi m an d lead lead s yo u t o Hi m when yo u hea hea r him , an an d wil l transfor transfor m yo u whe whe n yo u follo w him him . Jus t a s yo u ar  e affecte d b y th e qualit y of air that you breathe, so are you affected by the company you keep, except that it is more subtle and thu s affect s th e hear t instea d o f th e lungs.

Hikam 44 Yo u ma y hav e bee n a wrongdoer  ,  , bu t b t b y accompanyin g  accompanyin g someon someon e whose state is worse than yours you see virtue in yourself.

The The nature of the lower self is to always seek affirmation, affirmation, gratification gratification and acknowledgement. acknowledgement. If yo u d o no t contai n an d restric restr ic t thi s ‘weed ‘ weed ’ i t wil l tak e ove r th th e whol whol e o f th e garde garde n i n you you r heart. heart. Kee Keepin pin g compan y wit wit h thos e wh o ar e les s illum illumine ine d tha n yo u wil l hinde r you r  spiritua l progres progres s by by pleasin g th e sel f i n seein g itsel f mor mor e advance advanced d . The y ma ma y progres progres s b y you r exampl e bu t yo u will regres s b y thei r state.

Hikam 45  N o  N o dee dee d arisin d arisin g   g  fro  fro m a renouncin g  renouncin g hear  hear t  t wil  wil l  l ev evee r diminish r diminish ,  , wherea s deeds arising from a demanding heart will not increase.

As attachment to the world is reduced so will insight, wisdom and effective action increase. Actions emanating from a wholesome being are like a healthy plant. They grow and yield their fruits. In contrast, a sick and disturbed heart will only produce confusing outcomes.

Hikam 46 Good actions Good actions are the results of healthy of healthy states, and healthy and healthy states are a resul  t o t  o f bein  f bein g   g establishe establishe d i  d i n n th e station s o f receivin  f receivin g   g  inspiration.

Actions relate to phy p hysical sical movem movements. ents. State Statess relate relate to movements movements of the heart. Our action act ionss depend depend o n ou r inne inne r states states , whic whic h ar e i n tur n base base d o n knowledge knowledge . A statio n i s a stead y stat e o r conditio n of knowledg knowledg e i n th e heart , resultin g i n actions . Thu s littl e actio actio n b y peopl peopl e o f  hig h statio n i s fa r more effective than much action by those in a low state of knowledge.

Hikam 47  Do not abandon not abandon invocation because yo because  you u do not  feel   feel the the pr  prese esence nce of  Allah  Allah therein , therein , fo  fo r  you  you r distractio r distractio n fro  fro m invokin g  invokin g  Hi   Hi m m i s i  s wors e tha n your   your distractio distractio n whil e whil e invokin g  invokin g  Him  Him .  . I   I t  t migh migh t b t  b e tha t  H e  H e wil l  wil  l lif  lif t  t  yo  yo u ou t of  t  of remembrance remembrance with distraction to remembrance with vigilance, and from remembrance with vigilance to one with Pre with Prese sence nce,, and  from  from remembrance with Pre with Prese sence nce to a remembrance which has in it nothing  it nothing other  other than than H  Him im Who is rem remember embered ed:: “And “And that that is not not difficult difficult for for Allah.” Allah.” [14: [14:20]  20] 

Supplications, Supplications, invocat invocations, ions, prayers and all other devotional practices practices are most effective effective when when the the hear t i s a t peace , pur e an d present present . Bu t w e mus mus t conti continu nu e thes e activitie activitie s eve n whe n w e are are distracte distracte d an d agitated . Eve n superficia l remembranc remembranc e an d invocatio invocatio n b y th e tongu e ca n lea d to awakenin g o f th e heart . Illuminatio n an d awarenes s hav e degree s an d level s an d on e ste p ca n lead to another. The final desirable desirable state is the realization realization that there is only Allah Allah at the root root of all creations and existences. That realization realization is the final goal and purpose of all all spiritual practices; to realize He is the source of all existence and its Sustainer.

 Sect  Sectio io n 6: Hikam 48–59

Hikam 48  Among  Amongst st the signs signs of the dea death th of the hear heartt is the lack lack of of sorro sorrow w for for the opportu opportunities nitiesthat  that have have pas  passe sed  d  you  you by and the and the abandonment  of regret  of regret  for  for the mistakes istakes you have have mad made. e.

There are three main causes of the death of the heart: love of this world, lack of caution and remembranc e o f Allah , an d allowin g th e sel f t o follo w it s wishes . Th e remed y fo r th e firs t sickness is modesty and austerity; for the second, it is constant awareness of Allah’s Presence and invocation invocation o f Him Him ; th e thir d ca n onl y b e overcom overcom e b y followi followin n g enli enligh ghtene tene d teacher teacher s o f th e propheti pr opheti c pat h and their instructions to groom the self and transcend its desires of pleasures and indulgences.

Hikam 49  Let   Let no no wrongdoing appear  wrongdoing appear so so gre  great  at to to you  you that it  that it cuts cuts yo  you u off  off  from  from having high expectations of  Allah; fo  Allah; for  r indeed, indeed, whoever knows whoever  knows his  Lord   Lord considers considers his wrongdoing of minor significance next to His Generosity.

Allah has created us with the potential for good and wrong actions. He has also given us the knowledg e t o discriminat e an d choos e appropriately . Th e mor e w e reflec t upo n Hi s Perfec t ways, designs , an d constan t Merc y an d Generosity , th e highe r ou r awarenes s  beco  becom mes , an an d th e mor e we we ex experi perien encc e Hi s Pre Prese sen nce . Ou Ou r fai faillure s an d wro wron n g acti action on s ca ca n lea d t o th e open openiing s o f know knowlledg edge, wi wisdom sdom and lasting contentment in His Everlasting Grace, Power and Forgiveness.

Hikam 50  No err error or is small small if He He conf confro ronts nts you you with with His His Justice Justice,, nor nor is it great great when when His Grac Gracee fac faces es you. you.

‘If Allah Allah were to pun p unish ish people for their wrong actions, not a single single creature creature would would be left upon earth earth ’ [16:61] . Loo k alway s fo r Hi s Generosit y an d Merc y an d no t t o you you r error error s an d faults . The The sooner, sooner, however, however, one reali rea lizes zes one’s faults faults and and puts them right, right, the qui quicker cker the healing healing and the closer on e come s t o experienc e Hi s constan t Merc y an d Guidanc e i n al l situations.

Hikam 51  No deed is deed is deemed more deemed  more acceptable than the one in which yo which you u are absent in witnessing [yourself as a doer] and which is considered  insignificant by you.

The best actions emanate from selfless intention and without personal expectations. With such an actio n yo u ar e simpl y a n instrumen t an d mean s throug h whic h deed s tak e place , an d thu s the y flow wit h eas e an d ar e considere d insignifican t b y th e doer . Wha t yo u ma y conside r a s bein g insignificant coul d be , i n truth , ver y significant.

Hikam 52  He  He brings upon you upon you an inspired state inspired state so that by that by it  you  you would be would be inspired to inspired to be with Him.

True inspirations inspirations overflow with no evident cause cause and thus move you towards towards Him with hum humblenes bleness. s. I t i s onl y b y Hi s Generosit Generosit y tha t w e realiz realiz e Hi s Onenes s an d com e t o Hi s Presence Pre sence . Dedicated actions emanating emanating from from a pure heart will transform us from from seein seeing g the self as in action to

witnessing th e ligh t o f On e Sourc e behin d al l action s an d intentions.

Hikam 53  H e  H e brough t inspiratio t  inspiratio n upo n yo u t o t  o sav sav e yo u fro  fro m th e domai n domai  n o f otherness,  f otherness, and to free you from enslavement to created  things.

Once you realize the veils and ever-changing shadows of creation (otherness), then inspiration will lea d yo u toward s th e On e Essenc e encompassin encompassin g all existence . Livin Livin g b y thi s Onenes s i s the ultimat ultimat e freedo freedo m fro fro m al l creationa creationa l uncertainties uncertainties . I t i s b y relianc e upo n Alla Alla h an d witnessin g His His constan t lov e an d toleranc e tha t w e realiz realiz e th e falsehoo d o f creationa creationa l power power s an d th th e passing passing ill illusio usio n o f multipli multiplicity. city.

Hikam 54  He  He made inspiration come upon yo upon you u so as to release yo release you u from  from the pris the prison on of your existence to the spaciousness of your witnessing.

When the the limitations limitations and veils veils of the self self are recogniz recognized ed and and transcended, transcended, then illu illum minations inations and insigh insights ts open open the doors doors to to transcend transcend tim time/spa e/space ce limitations. Once this new journey begins, the great vistas of lights begin to open up. Awakening and witnessing come about when we stop seeing the self a s th e doe r an d recogniz e ou r tota l dependenc e o n Him , th e Vas t Creato r o f all.

Hikam 55  Lights  Lights are are the riding riding moun mounts ts of hearts hearts and and their their secrets secrets..

All lights and shadows emanate from the Supreme Divine Light. When lights of inspirations and insigh t overflo w wit h subtl e delight s an d opening s the y transpor t th e hear t o f th e seeke r t o the desire d abodes . Light s an d inspiration s becom e th e meditator’ s flyin g carpet s onl y afte r courteous submission.

Hikam 56  Light  Light is the arm army of of the heart, heart, just just as as dark darknes nesss is the the arm armyy of of the self. self. Thus Thus if Allah wishes wishes to help help His His bonds bondsm man, He aides aides him with armies of Light, and cuts off from him the extensions of darkness and otherness.

The world of experiences is based on opposites, such as good and bad, desirable and undesirable, ligh t an d shade . Th e hear t i s wher e inspiration , unveiling , witnessin g an d acquirin g certaint y take place . Th e naf  s is  s is the home of illusions, desires, doubts and the darkness of  ignorance. When the Divine Light penetrates the heart we are energized and illumined by Truth. Equally the darkness of th e lowe r sel f distance s u s fro m th e trut h o f On e Lord . Light Light s an an d darknes darknes s mee t i n u s an d i t i s by discipline discipline and His Mercy that we ride ride on lights lights and and skim skim over  over  the dark shadows.

Hikam 57 Unveilings belong to belong to Ligh  Light, t, discernment belongs discernment  belongs to insight, and the and the heart has its attractions and repulsions.

The pure and wholesome wholesome heart heart will reflect reflect the higher meaning meaning and qualities of conduct conduct and safe safe passage passage . Th e insigh insigh t thu s gaine d wil l br brin in g abou t wisdo wisdo m an d discrimin discrimination ation . A s fo r tru tru e spiritual Ligh Ligh t whic whic h transcend s causalit y an d creationa creationa l limitations , i t belong belong s t o th e domai n o f Divin e meanings, Attribute s an d Essence . However , th e heart’ s natur e i s t o tur n an d reflec t th e ever-changin g moments.

Hikam 58  Do not let devo devotional tional practice practicess gladden gladden you becau because se they have have emana emanated ted from from you. you. Rath  Rather er be happy happy becaus becausee they have emana emanated  ted   from  from Allah to you. you. “Say: By the grace of Allah and His Mercy, in that they should rejoice, for that is better than that which they  gather  gather up.” [10:5 [10:58]  8] 

All All praise belongs to All Allah, ah, the Source Source and Power behind behind all existence. existence. If we are pleased pleased with our good actions and virtues, then we must attribute attribute them to the Originator – Allah. Otherwise they will restric t ou r visio n o f Tawhi d  and   and will enhance the veils of the self in us from the One Effulgent Sourc e an d Hi s Grace.

Hikam 59  He  He preve  prevents nts those who are are voyaging to voyaging to H  Him im fr  from om seeing their  seeing their actions actions and those who have arrived  from  from witnessing their  witnessing their states. states. As  As for   for  the ones who are voyaging to Him, they are not affirmed in truthfulness with Allah; an d a d a s fo r thos r thos e wh o hav e arrived  , H   , H ee ha s mad e ad e the m absen t  [from  [fromwitnessin witnessin g   g thei  thei r  r states states ]   ] b b y witnessin g  witnessin g  Him  Him..

The wayfarer is sometim so metimes es veiled by the self se lf from seeing the true source source and and driving driving force behind behind his his action action s an d strugg struggll e i n th e wa y o f Allah . A s fo r thos e wh o hav e arrived , the y d o no t se e othe r than Him for they have transcended the illusion of their (independent) existence. The sign that your actio n ha s bee n accepte d i s tha t yo u hav e forgotte n abou t i t o r d o no t conside r i t o f an y significance.

 Sect  Sectio io n 7: Hikam 60–68

Hikam 60 The branches of disgrace of disgrace would not  would not  grow   grow tall  tall save save fr  from om the seeds of avarice. of avarice.

When the seeds of envy and greed take root in the heart, then true abasement and disgrace will result . Greed , hypocris y an d subsequentl y abasemen t an d deprivatio n ar e related . Th e opposit e is contentmen t wit h Hi s Wil l an d severanc e o f expectation s fro m creatio n whils t contemplatin g Divine Merc y i n al l situations.

Hikam 61  Nothing  Nothing mislea misleads ds you you like your your illusion. illusion.

Illusion, fantasy, calculated expectations and assumptions are all a result of our attaching certain values to situations or things. Because values and experiences constantly change, we shall only be le d t o confuse d struggl e an d uncertainty . Huma n illusion s an d value s chang e al l th e tim e

an d invariably invariably driv e u s awa y fro fro m inn innee r contentm contentmen en t an d peace peace . Trut h i s Ever-permanen Ever-permanen t an d i s th e onl y sourc e of joy, joy, while while access access to that zone is through the subdued self.

Hikam 62 You You are are free  free fr  from om that which that which yo  you u despair of despair of,, and a and a slave to that which that which yo  you u covet.

Illumined life is based on contentment and containment, which comes about when the heart is free of emotional agitations or anxieties for worldly satisfactions.

Whatever we aspire to or desire, be it good or bad, drives drives us by its power and will will possess possess our heart. Whoever is thus

driven is not free. It i s sai d tha t tru e nobilit y come s wit h despai r (fro m attainin g worldl y goals).

Hikam 63  H e  H e wh o doe s no t  g o  g o fort   fort h h t o t o Alla h b y H  y Hi  i ss Gentl e Gentl e Benef  Benefice icenc nc e wil l  wil l be be fe  fettere ttered d by by the chains chains of of aff afflictions lictions..

Some are brought forth to higher knowledges and the vistas of Light with ease. Others are brought forth on bleeding knees. At times of ease and expansion the the self is distracted distracted and thus the heart becomes bec omes tarnished. In such sickness His Mercy manif manifests ests by affliction affliction and despera desperation. tion. He is the All-lovin g Mercifu l i n al l situation s an d Hi s call s com e i n whisper s an d thunders.

Hikam 64 Whoever is Whoever is not thankful  not thankful  for   for bounties bounties exposes himself to himself to their loss. their loss. And whoever is thankful for them, tethers them with their cords.

Gratitude is the means of harnessing and maintaining His Graces. A thankful heart strengthens and establishe s th e good , whic h i s presen t an d wil l brin g fort h th e goo d tha t i s absent absent . Th e common common peopl peopl e ar e onl y grat gratefu efu l whe whe n mate materia ria l bountie s manifest . Th e illumi illumine ne d one s ar e conten t wit h gratitude whethe r ther e i s bount y o r not . Th e enlightene d one s ar e no t concerne d wit h eithe r bount y o r restriction: the y witnes s th e Grac e an d th e Generosit y o f th e On e Wh o i s behin d al l manifestatio n an d experience.

Hikam 65  Be fearf fearful ul les l estt the existenc existencee of His Generos Generosity ity towa t oward rdss you alongside alongside the continua continuance nce of  your   your misdeeds misdeeds towards H towards  Him im lead  yo lead  you u to ruin step by step. “We shall lead them to destruction step by step from where they know not.” [7:182] 

Leading ‘step ‘step by step’ ste p’ relates relates to slipping slipping slowly slowly into into an abyss abyss from whi which ch there is no exit. Withdrawal of His Favors can ca n be instant and and obvi obvious, ous, or  can be subtle, appearing as a continuation of favors, leadin g slowl y t o a slipper y doom . S o man y transgressor s hav e bee n i n distractio n whils t Hi s Generosity toward s the m continue d unti l ultimat e disaster.

Hikam 66  It is due to ignora ignorance nce of of the novic novicee when when he is discou discourte rteous ous,, and then then punishm punishmen entt is delayed delayed he says, says, “If “If this had had been been discour discourtesy tesy  He  He would would have have cut of cut off  f help help and enforced  and enforced banishment”. banishment”. Ind  Indee eed, d, help may be cut off cut off from him without his without his being aware being  aware of it, of it, even if it  if it  were only by stoppage of increase. Or it may be by His leaving you to pursue your desires.

Allah’s Allah’s subtle ways and designs include include situations situations when one is distracte distracted d from Him Him, yet it appea appears rs that His bounties bounties continue continue to shower down. This This is an aspect of postponement in implementing justice or punishment. The muttaq i read s Allah’ s messag e i n al l state s an d circumstance s an d acts accordingly by seeking correct action and curbing the self of its pleasures. The Path of Truth is pave d wit h courtes y an d signposte d b y Hi s Grace.

Hikam 67  If you you see see a bond bondsm sman an whom whom Allah has has estab establishe lished d in invoc invocation ationss and  and who who m H e  H e maintain s i n i n tha t stat  t stat ee wit h wit  h extende d help d help ,  , d  o no t disdai  t  disdai  n what his what  his Lor  Lord  d has has bestowed upon bestowed upon him ju him just  st because because you  you do not detect  not detect on on him the signs of  gnosis,  gnosis, nor the nor the jo  joyy of the of the lovers [o lovers [of  f  Allah].  Allah]. For had  For had it  it not  not been been fo  forr [H [His] Grace Grace bestowe bestowed d there there would would have have been been no invoca invocation. tion.

Invocations, supplications and calling upon Allah contain prescribed worship and self-purification. Extende d hel p mean s grace s an d goodnes s tha t continue continue . Remembranc e an a n d callin g upo n Alla Alla h will will withou withou t doub t brin brin g abou t visibl e an d subtl e bounties bo unties . H e honors honors Hi s ser servant vant s i n th e wa y H e knows best . Thu s Alla Alla h honors thos e wh o ar e o n th e pat h an d sign s o f Hi s hel hel p ar e eviden t fo r them , even thoug h the y ar e no t acknowledge d i n gnosis.

Hikam 68  Allah has has placed placed som somee people people in a situation situation to serve serve Him whilst whilst He has has selecte selected  d others others to love H love  Him im exclusively. “We “We shall aid  shall  aid all  all -these as well as well as those – out of the bounty of thy Lord, and the bounty of thy Lord is not restricted.” [17:20] 

For some people the path is based on piety, worship, devotional service and sacrifice. For others it is asceticism , retrea t an d constan t escap e fro m creatio n t o Creator . The n ther e ar e thos e wh o have been endowed with unconditional love and passion for Him and they are the truly enlightened enlightened ones ones who have have arrived. arrived. The pious and devoted devoted ones ones seek seek Him, the enlightened enlightened ones ones see see Him in all things things an d thos e wh o hav e arrive arrive d ar e enriche d b y Hi m s o tha t the y hav e n o desire s o r needs . Th e  Ayat   Ayat  confirms   confirms that all creation receives from His Grace what is appropriate to their condition and by His Will , no t accordin g t o reaso n o r huma n evaluation.

 Sect  Sectio io n 8: Hikam 69–74 

Hikam 69 Often divine inspirations descend suddenly, so that the bondsmen do not assume that they have occurred because of their readiness  for  for them them.

Illum Illuminations inations and inner inner openi opening ngss com come from the unseen unseen when least least expected expected and thus are not as a resul t o f th e seeker’ see ker’ s wishe wishe s o r actions . Thes Thes e Divi Divin n e gift gift s an d grace grac e s streng strengthe the n th e understanding o f th e refl re flectiv ectiv e seeke seeke r o f Allah’ Allah’ s ways . Hi s Ligh Ligh t i s beyon d descriptio descriptio n o r  causa l containment . His Grace and Generosity is always there even though we may not experience them.

Hikam 70 Whoever  you  you see see answering everything  answering everything he he is asked, expressing everything expressing everything he witnesses and mentioning  and mentioning everything  everything he he knows, know   for   for sure sure that he that he i s i s ignorant.

Subtle realities cannot be revealed to everyone, and not everyone who asks is ready or deserves the answer . Pearl s ar e give n t o thos e wh o

appreciat e them ; the y ar e no t expose d t o thieves . I t i s said tha t answer s mus t b e give n i n accordanc e wit h th e need s o f thos e wh o as k th e question , no t according to the wording of the question asked. The disciplined seeker observes and reflects and witnesses muc h mor e tha n h e reveals.

Hikam 71  H e  H e mad e ad e th e Her  Herea eafte fte r a r a n abod e abod e t o t o rewar d  rewar d  Hi   Hi ss mu’mi n servant  s because this world cannot contain what He wishes to bestow  upon them, for He deeme d thei  d thei r  r wort  wort h h highe r tha r tha n ca n b e rewarde d i  d i n n a worl d  worl d without  without  perm  permane anence nce..

This temporary world of ours contains samples and parables of the Hereafter. Desirable qualities suc h a s peace , harmony , love , beauty , majesty ajesty , power power , security , jo y an d happines s ar e al l experienced i n thi thi s worl d wit h lim limitation s an d th e somewh somewhaa t sa sa d realiz realizatio atio n o f thei r  transience . Permanent, blissfu l happines s an d permanen t contentmen t belon g onl y t o th e Eterna l Garde n tha t Alla h has promised those who are prepared for it.

Hikam 72 Whoever reaps Whoever reaps the rewards of his of his actions now has now has pro  proof  of of  of its its acceptance late r on. r on.

Fo r th e mu’mi n , rig righteou hteou s an d selfles selfles s action action s wil wil l hav e thei r reward reward s bot bot h i n thi s worl worl d an d i n the the Hereafter Hereafter . Th e sincer sincer e seeke seeke r wil l experienc e th e manif manifesta estatio tio n o f th e fruit s o f goo goo d action action s a s a sig sig n o f All Allah’ ah’ s Grac e an d reward reward s now . B y discipline discipline d an an d dedicate dedicate d abandonmen t t o Allah’ s Will, th e fina l rewar d wil l b e experience d i n th e Hereafter . Thu s th e tw o garden s mentione d i n th e Qur’an.

Hikam 73  If  you  you wish to know  your   your  position  position with H with Him, im, look at  look at where where H  Hee has plac has placed ed you you [now [now]. ].

Where you stand with your your Creator Cre ator is reflected in the the state state of of your your heart, heart, and a nd the extent of the overflo w o f Divin Divin e Ligh Ligh t i n it . Alla h place place s Hi s  bon  bondsm dsma n acco accord rdiin g t o th thei r stat states es . Mos Mos t peop peoplle deg degrade rade th themse emsellves by by bei bein ng pre preoc occu cupi pied ed wi with the the wor worlld. Oth Others ers are are over over-con -conce cern rned ed wi with creation creation an d th e exercis e o f powe r ove o ve r it . Thos e wh o see k Hi mar e helpe d an d favored b y Him . Every bein g find find s i t natura l t o ac t accordin g t o hi s perceive d disposition.

Hikam 74 When He endows you with obedience [to Him] and contentment [with Him, from it], know that He has bestowed upon you His Graces both outwardly and inwardly.

Submission, surrender and unconditional obedience are indeed the greatest gifts and doors given to huma n beings . Th e pat h o f th e seeke r i s smoot h whe n h e yield s an d submit s t o Allah’ s Decree cheerfully. The result is both joy and contentment with Him. This state is often described described as ‘livin ‘living g the Will Will of God’. In I n this this state, state, what is desired desired and the will will and power to reac reach h itit are lim limited. The illum illumin inee d seeke seeke r transcend transcend s th e reward s o f piet y an d asceticis m an d thereb y i s engulfe d i n th e Grace of the Eternal One, beyond all experiential manifestations.

 Sect  Sectio io n 9: Hikam 75–96 

Hikam 75 The best you ask of Him is that which He expects of you.

mu’min know s tha t Allah’s command is that we surrender to Him sincerely and unconditionally, both outwardly and inwardly . Th e intelligen t mu’min know wha t Alla Alla h ha s chose n fo r hi m i s wha wha t i s neede d and a nd approp appropriate riate . Wha t H e expect expec t s o f u s i s givin givin g u p ou r wil l unt o His . Thi s stat stat e lead s u s t o b e in harmon y wit h Hi s Decree s an d thu s experienc e enlightene d destiny.

Hikam 76 One of the of the signs of delusion of delusion is sorrow over  sorrow over  past   past disobediences disobediences without correcting them.

The The self self wil willl always always try to protect protect and justify itself, by all kinds kinds of reasons reasons and excuses instea instead d of admittin g it s faul t an d corre c orrectin ctin g it . Regre t an d sorro sorro w ca n energiz energiz e th e sincer sincer e seeke seeke r fo r repentance repentance an d correc correctin tin g pas t wron g actions . I f th e seeke r doe s no t tak tak e hee d an d ac t upo n thes e regrets, wrong actions would become habits and norms. Sorrowful tears are only meaningful if you leave the matte r tha t i s causin g yo u t o weep.

Hikam 77 The gno The gnostic stic is not one not one who, when he poin he points ts to Allah, to Allah, find  findss Allah nearer to nearer  to himself than his allusion. Rath allusion.  Rather er,, the gnostic gnostic is he who cannot point to Him on account of his annihilation in His existence and absorption in witnessing Him.

Gnosis is the state of absorption in His Essence without denying Actions and Attributes. The station o f gnosi s relate s t o Unicit y an d Hi s ongoingnes s an d thu s recognizin g th e transien t natur e an d falsehood of otherness. The gnostic lives and witnesses by Allah’s Light and thus  poi  points out out the the Tru Truth th.. Wh Whoev oever has not arri arriv ved looks ooks to the the si signs rat rath her than than lives by them them..

Hikam 78  Hope  Hope is that which that which is accompanied by accompanied  by action, otherwise it is it is merely wishful thinking. wishful thinking.

Frivolous desires desires and and wishful wishful thinking thinking will will only lead to disap disappointment. pointment. When intention, intention, hope and and actio n ar e unifie unifie d alon g th e prophet prophetii c pat pat h o f unconditi unconditiona ona l surrender , th e seeke seeke r i s i n proximit y t o the Truth Truth . N o worldl y desir e wil l b e realiz realizee d unles unles s followe followe d b y appropr appropriat iat e an d timel y actions , with steadfastnes s an d patience . Hig h expectation s o f Alla h mus t b e accompanie d b y appropriat e action otherwise it is an illusion and fantasy.

Hikam 79 What the What the gno  gnostics stics seek  from  from Allah  Allah Ta`ala is sincerity in their slave-hood, their slave-hood, an d  fulfillin  fulfillin g   g thei  thei r  r obligation obligation s t o t o Lordsh  Lordship. ip.

The Qur’an gives us the contrasting examples of the confused man who has conflicting masters and the one who obeys one consistent and reliable master, aster, ‘Are ‘ Are they the same?’ [39:29] [39:29] He who is is sincerel y servin g th e On e an d Onl y Maste r i s fre e fro m doubt , insecurit y an d conflict conflict . Th e true worshipper is absorbed in witnessing His Presence with no other concern.

Hikam 80  He  He expan expande ded d you you so as not not to keep keep you you in cons constrictio triction, n, and and constr constricted icted you you so as not to not to keep you keep you in expansion, and  He  He took  you  you out 

of both of both states so that you do not belong to anything, apart from Him.

The self always desires expansion and ease, yet the experiences of expansion and contraction continue. Th e discipline d seeke r experience s hop e wit h expansio n an d fea r wit h restrictio n an d look s fo r the tru e meanin g behin d thes e modes . Th e illumine d on e see s Alla h a s th e caus e o f al l state s and situ situations ations and He is the Gatherer Gathere r and Contain Container er of of all. all. The enlightened enlightened one is in oblivi oblivion on to both both expansio n an d constrictio n fo r thes e state s chang e an d hi s inne r doe s not.

Hikam 81 Th e gnostic  gnostic s ar e ar e mor e or e fearf  fearfu u l whe l whe n i n i n expansio n tha n whe n in constriction , constriction , fo  fo r ve r ver  r  y fe  y fe w ca w ca n maintai n maintai  n th e boundarie s o f  courtes y courtes y [t   [t o o Allah] in  Allah] in the state of expansion.

During During expansion and ease tthere here are are greater greater possibili possibilities ties for weak intentions, intentions, wrong action and transgressio n becaus becaus e o f th e man y p possibl ossibl e choice s o f action . I n contractio n ther e ar e lesse r choices and possibilities to commit errors and vices. However, common folks feel at ease during expansion and dislike constriction, reflecting the state of the lower self, while the enlightened beings are in greate r cautio n an d awarenes s durin g time s o f eas e an d expansion . Ther e i s greate r safet y in constriction s fo r thos e wh o know.

Hikam 82 The self takes self takes its share of  pleasur  pleasuree from  from expansion; as fo as for  r contraction, contraction, the sel  f ha  f ha s n o shar e shar e i n i n it.

The The human self always seeks ease, ease, power and expansion and avoids avoids boundaries and res restrictions. trictions. It i s i n thi s stat e tha t i t cause c ause s mor e troubl e an d distraction . When , o n th e othe r hand , th e sel f i s in constriction and denial, the seeker is in a safer state and can be more focused on duties and worship.

Hikam 83  It m  It may be that  He  He is givin is giving  g to to yo  you u by withholding  from  from yo  you, u, and it  and it m may be that He withholds from you by giving to you.

Allah Allah reveals reveals in the Qur’an Qur’an that it may may well be that that we dislike something yet it is best for us while while we may desire desire somethin something g but it is evil for us. Often what what the self conceives of as depriv depr ivation ation or denial ca n b e th e doo r t o expansio e xpansio n an d subtl e openings openings . Th e ultimat ultimat e openin g i s knowledg knowledg e o f th e perfection perfection of the momen momentt and Divine Divine Presence Presence in it. The illu illum mined ined seeke seekerr is secure secure in constant inner inner contentment contentment irrespectiv irrespectiv e o f oute r experience s an d states.

Hikam 84 When H When Hee opens fo opens for  r  you  you the door of  door of cognition cognition by withholding, withholding reverts to being the same as giving.

It is said that you witness His Majesty with withholding, whereas you witness His Beauty and Gentleness with bounty. What matters is witnessing, not the state. The enlightened being’s preference i s fo r neither , fo r hi s focu s i s o n th e roo t o f al l manifestation , th e Lor d o f al l creation , whos e Generosity is above that which appears as constriction or expansion, for His Generosity is there at all times and a t ever y state.

Hikam 85 Worldly outer  appearances have their  attraction, but  inwardly they contain meanings. While the self  looks at  their  outer  appearances, the heart looks heart  looks at their inner meanings [and the lessons from them].

Those who know the nature of this world, its unreliability and constant changeability, are neither surprise d no r disappointe d a s eas e lead s t o difficult y an d wealt h t o povert y an d nigh t t o day . Whereas th e sel f react s t o eas e an d difficulty , th e hear t look s a t th e meanings , cause s an d th e messag e behind events . Th e enlightene d one s loo k a t attraction s an d witnes s falsehoo d a t thei r core . Thu s h e who know s th e inne r realit y o f a thin g wil l no t b e deceive d b y oute r appearance.

Hikam 86  If  you  you are looking  for   for a a glory  glory that does that does not  perish  perish,, do not  give  give esteem to a glory that vanishes.

The ultimate glory belongs to A Allah llah Whose Light Light and Magnificence never diminishes. diminishes. He who seeks see ks the the knowledge of o f the Ever-Glorious Ever- Glorious will not  be infatu atuated ated by by flfleeti eetin ng momen oments ts of of fal false se per perso son nal and and wor worlldl y glor y o r maj majes esty ty , fo fo r th e in intel telligen t seek seekee r see see s Hi Hi s Glor y an d ha ha s n o concer n wit h fleeting appearances . Whateve r treasure s w e experienc e ar e bu t a tin y sampl e o f Hi s Infinit e Treasury.

Hikam 87 T o T o reall  y  y cove r  groun  groun d  [mirac  [miraculou ulously sly ]   ] i  i ss t o t o maintai n maintai  n th e worl d  worl  d a a t a t  a distance fr distance  from om you so so that you see see the Her Herea eafte fterr closer closer to  you  you than than your yourse self. lf.

He who seeks his position in the Hereafter will experience his destiny in this world in the most orderly fashion. This life is but a journey to the next through through the the gate of physical physical death. death. The The illum illumined ined wayfarer is always always ready to depart depart without without notice. The advice is not to t o be overwhelmed by the  phen  phenom omen enaa of of a per perso son n bei being repo report rted ed in more ore th than one one pl place ace si simultan taneou eously sly, bu but to to tak takee hee heed d from rom som someon eone wh who has cov covered ered the the gro grou unds of of th the self and its barriers and is thus in his Lord’s Presence.

Hikam 88 Gifts fr Gifts from om creation are deprivation whilst restriction whilst restriction fr  from om Allah  Allah is beneficence. beneficence.

When you take from creation you are exposed to dependency, expectation and subsequent disappointment . O n th e othe r hand , experience s o f need , deprivatio n an d constrictio n coul d lea d to call s upo n th e Lor d fo r relie f an d ease . Thi s cal l upo n Alla h i s th e doo r t o grac e an d merc y irrespective o f th e perceive d outcome . Onl y a tru e love r wil l se e tha t withholdin g o f th e Belove d i s a manifestation o f Hi s Love.

Hikam 89 Far be Far be it  from  from our  Lord   Lord Whose Whose bondsman pay bondsman payss Him  Him instantly to delay the repayment. repayment.

Actions and reactions reactions are directly directly connected. When the seeker seeker is in remembrance remembrance His answers and reward rewar d s ar e instant , eve n thoug h the y ma y  b e pos postp tpon onee d i n mani anifesta estati tio o n o r rea reallizati ation . H e i s th the Mos Mos t Gen Gener erou ou s an an d w e ar ar e i n nee d o f sust susten enan ancc e an d prot protec ecti tio o n a t man y lev level el s an d a t al l times . The purpos e o f thi s dependenc y i s t o purif y th e hear t an d heighte n sincerit y an d awakenin g t o th e truth.

Hikam 90  It is  It is enough a recompense fo recompense for  r  you fo  you for  r  your   your obedience obedience that  He  He considers yo considers yo u worth y worth y o f it.  f it.

The fact that you are steadfast in your obedience and not distracted from the purpose and direction o f you r journeyin g i s a direc t sig n o f Hi s Merc y an d Protect Protection ion . Therei Therei n lie lie s saf saf e conduc t i n this this worl d an d th e hereafter . Therei n i s th e doo r t o rea rea l honor an d contentm contentmen en t wit

h Taqwa and Taqwa and Ima  Iman. n.

Hikam 91  It is  It is enough a reward  for   for the the doers of  good   good what  what openings openings H  Hee has bestowed upon their hearts their hearts due to their obedience, their obedience, and what  and what  He  He imparts to them as pr as prese esenc nc e o f  Hi   Hi ss solace.

The foundation of illumination is sincere submission, adoration and total obedience to Him. Upon thes e state s ar e buil t th e door s o f mercy , solac e an d contentment contentment . Thes e door s lea d t o gardens; garde ns; whoeve whoeve r enter s the m w wil il l no no t b e concerne concer ne d abou abou t para paradis dis e o r an y othe r  gratification gratification . Th e rivers, whic h fee d thes e garden s i n th e hear hear t flo w throug throug h channel s o f witnessin witnessin g Hi Hi s EverEver-pres presence ence . This This i s th e stat e o f glor y an d light , whic h cover s th e worshippe r i n Tawhi d  .  .

Hikam 92 Whoeve r worship r worship s Hi   Hi m m fo r somethin r somethin g   g h h e expect  s fro  fro m Him  Him ,  , o r t  r t o o war d  war d of off  f chastisement, chastisement, has not given H given His is Attribu  Attributes tes their  due.

The illumined seeker does not worship Allah out of fear of the fire or love for the Garden but due to Hi m bein g worth y o f adoratio n an d worship . Hi s Attribu Attribute te s cove c ove r al l praiseworth y an d desire d qualities, qualities, whic h emanat emanat e fro m th e On e Divin Divin e Sourc e an d Eterna l Essence . I t i s th e commo n man’ s ignorance to worship Him for the love of the garden or out of fear of Hell; for is He alone not worthy of worship ha d ther e bee n n o garden s o r fires?

Hikam 93 When He bestows upon you He makes you witness His Kindness; and when He withholds from you He shows you His Power [of  compulsion]. compulsion]. And through And through all that, all that, H  Hee is making  Him  Himse self  lf known known to yo to you u and comes and comes near to you by His Subtleness.

Allah’s Mercy and Divine Light permeates the universe. It is human veils of misperception due to desire s an d judgment tha t depriv e u s fro m seein g Hi Hi s Presence Presence . Alla h unv unveil eil s Hi s closenes s t o us throug h eas e an d bount y a s wel l a s throug h constriction s an d affliction afflictionss . Thes e state s ar e His messenger s an d th th e mean s o f contemplatin g Hi s Attributes , Power s an d Proxim P roximity ity . Th e enligh enlightened tened one one s se e Hi s Mercy , Generosit y an d Bount y throug h eas e a s wel l a s constriction.

Hikam 94 Withholding  pains  pains you only because of the of the lack of  lack of  your   your understanding  understanding of of Allah [intention] in it.

Knowledge of Allah’s ways begins by understanding and experiencing the opposites and realizing tha t H e i s th e Creato r o f al l states . Whe n thi s grea t doo r o f unders understandin tandin g open s t o th e seeker seek er , then His His withholdi withholding ng becom becomes another facet facet of His Proxim Proximity ity and Generosity. Generosity. The pain pain of affliction disappears in the light of witnessing Him as the Source of all experience and our consciousness and partiality towards certain of them.

Hikam 95  It may may be that He He ope opens ns the the door door of obedien obedience ce for for you, you, without without opening opening the door of  door of acceptance; acceptance; and it  and it m may be that  His  His Dec  Decree ree allows  you  you to commit errors as a means of arrival.

This is an illustration of how restriction can be a greater door than ease and contentment. The pious worshippe r wh o i s veile d b y th e ‘good ’ sel f wil wil l remai remai n a t th e doo doo r o f worshi p withou withou t Divi Divin n e embrace. Error s an d abasemen aba semen t o f th e sincer e hear t lea d t o th e doo doo r o f 

repentanc e an d humility , whic h opens t o th e courtyar d o f Hi s Forgiveness , Merc y an d acceptance.

Hikam 96  A disobedience that results that results in debasement and  debasement and desperate desperate need is need is better tha better tha n a n obedienc e tha t result  t result ss i n i n vanit  y  y an d  pride.  pride.

Piety and obedience, which results in spiritual haughtiness and self-gratification, is worse than wrong action, which leads to humbleness and regret. Sweetness and joy resulting from good actions must be balanced with inner humility and gratitude to Allah, the Source and Power behind all existences, worth y o f prais e an d gratitude . I t i s sai d tha t th e repentanc e o f th e wron g doe r i s greate r i n Allah’s eye than the pride, vanity and falsehood of whoever considers himself a doer of good.

 Sect  Section ion 10: Hikam 97–104 

Hikam 97 There are two blessings no being is being is ever devoid  ever devoid of of,, and ar and aree essential  for essential  for eve every ry crea creature ture:: the blessing blessing of existe existence nce and and the blessin blessing g of  subsistence.

Existence and creation are the gifts of the Creator to expose the subtle delights of His gardens, both temporaril y an d eternally . Allah’ s constan t Merc y i s th e powe r behin d ongoingness , whic h includes avoidance of evils, acceptance of good and transformation through His message.

Hikam 98  He  He blessed  you  you firstly  firstly with existence and secondly and secondly with continuous sustenance.

Allah Allah has given given the Adamic creation creation all that is neede needed d to reac reach h its its full potential potential in enlightenment, enlightenment, and thu s acces acc es s t o jo jo y throug throug h divin divin e awareness . Th e doo r t o Hi s blissfu l courtyar d i s throug h recognition o f ou r constan t frailty , weaknes s an d nee d o f sustenanc e a t al l level s o f existenc e an d experience.

Hikam 99  It is your your essentia essentiall nature that you are are in consta constant nt need, need, and means means for for their remov removal al are rem reminders inders to you of other other hidden hidden needs needs within you. Intrinsic needs within you will never be removed by outer events.

The The Adamic primal primal makeup makeup and and condition is is based based on on continuous continuous and utter dependence dependence upon Him. Him. Occa Occasional sionalll y w e ma ma y ge t carrie carrie d awa y b y Hi s Grac e o f power , abilit abilit y o r knowledg e an d forge t about ou r hidde n fault fault s o r need s whic whic h ca n onl y b e addre addresse sse d b y revertin revertin g bac k t o th e recognitio n o f our origina l conditio n o f limitatio n an d impoverishment . Th e constanc y o f need s bring s abou t th e constancy o f  awarenes s o f Hi s Generosity.

Hikam 100 The best of  best  of  your   your time time is when yo when you u witness you witness your  r desperate desperate need, and by and by that you are returned to recognition of your abasement.

Real spiritual spiritual progress progress only takes place place with experiencin experiencing g lim limitations, itations, afflictions afflictions and constrictions. Whe n th e sel f i s deprive dep rive d o f it s pleasure s an d i s debased debased , th e door s o f inne inne r light light s an d insigh insightt s open. open. Whe n th e seeke seeke r i s reall re all y helpless helpless , th e Might Might y an d Generou Generou s On e i s clos e a t hand . Need s hav e been created by Him to bring us to His door.

Hikam 101 When H When Hee alienates yo alienates you u from  from H  His is creation, know that  know that  He  He wants to open fo open forr you you the door door of intimac intimacyy with with Him. Him.

The The heart can can only only have have one direction at a time. time. If If itit is attracted attracted or attached attached to creation creation then itit is distracte d fro m th e Creator Creator . Th e hear t refl reflect ect s wha t i t faces . Wit h creatio n ther e i s bot h pleasur e and displeasure, change and uncertainty. With Allah there is constant solace, peace and contentment. Fleeing from creation to the Creator is the first major move for the fortunate seeker of truth.

Hikam 102 When He loosened your tongue by asking, know that He wants to give to you.

Hum Human needs and turning turning to Him for for fulfil fulfillm lment is how the AllAll-Generous closes the distance between between th e seeke seeke r an an d th e Giver Giver . Th e trut h i s tha t H e enable s u s t o as k s o a s t o experienc e Hi s stream s of Grac e an d Mercy , whic h wer e alread y ther e befor e asking . Th e hones t expressio n o f th e tongu e in asking , echoe s Hi s promis e o f answer , whic h wa s ther e befor e th e soun d o f th e tongue.

Hikam 103 The compelling need  compelling need of  of the the gno  gnostic stic never vanishes, never vanishes, nor will  nor will he he find   find any any eas eas e wit h wit h othe r tha r tha n Allah.

The more one witnesses Allah’s Attributes and Lights in creation, the more one is driven towards His Essence . Thu s th e enlightene d one s ar e estrange estrange d wit wit h regard s t o th e worl d o f chang e an d their hear heartt s ar e onl y a t peac peac e an d a t res res t wit h th e Absolu Absolutt e Truth . Therefor e the y ar e alway s i n desperate nee d o f Hi s Effulgence.

Hikam 104  He  He illumined illumined extern external al appe appeara arance ncess with the the light light of His His create created d things, things, an d ha d ha s illumine d th d th e innermos t wit  t wit h h th e ligh t o t  o f  Hi   Hi ss  Attributes  Attributes .  . Fo r that  r that reason, reason, the lights of the of the external phenomena phenomena will disappear, whereas the lights of the of the hearts and the and the innermost  do not. That is That is why it is it is said: ‘Verily the sun of day sets at night, but the Sun of the hearts never sets!’ 

All that is found in the heavens and earth bear the imprint and trace of the Perfect Lord and Master. Yet , behin d an y actio n o r manifestatio n ther e i s a meanin meanin g an d attribute , whic whic h i s perceive perceive d b y the illum illumin inee d heart heart . Wherea s th e oute r worldl y creation s wil l chang e an a n d vanish vanish , th e light s o f perception an d insight s o f th e hear t continu e withou t diminishing . Th e natur e o f oute r realitie s i s chang e and disappearance , wherea s th e natur e o f inne r realizatio n i s growt h an d permanence.

 Section  Section 11: Hikam 105–120 Hikam 105 To reduce for you the pain of affliction He, glory be to Him, has taught you that He is the One Who causes the advent of affliction. For the One Wh o confront s confront  s yo u wit h wit h Hi   Hi ss Decre  Decreee s i s i s th e same sam e On e Wh o ha s accustomed  yo  yo u t o t o th e righ t choice. t choice.

The illumined seeker is accustomed to Allah’s constant but varied manifestations of Mercy. Therefore, whe n h e experience s difficultie s h e look  s fo r meanin meanin g an d lesson s behin d th e even t an d witnesses witnesses th e Carin Carin g Benefactor Benefactor , whos e concer co ncer n an d Generosit y ha s bee n experience e xperience d  bef  before ore . Th Th e ori original sou source rce of aff afflicti ction is the the sam same sou source rce that that wi will gu guide us us to deal deal with it con conten tentedl tedly y and and wi with full cer certa taiint y o f Hi s Perf Perfec ec t Ways.

Hikam 106 Whoever supposes Whoever supposes that  His  His Gentleness is separate fr separate from om H  His is [f  [firm irm]  ]  Decre  Decrees es does does so so out out of shortsig shortsighted htednes ness. s.

All of His Ways and Decrees, known or unknown connect and link as a perfect web. This divine syste m operate s i n perfec t harmon y an d smoothness , i n spit e o f wha t manifest s a s restrictio n or difficulty. The illumined seeker experiences greater spiritual growth and openings, due to his deeper submissio n an d relianc e o n Him , a t time s o f Hi s impose d Will.

Hikam 107  I t   I t i  i ss no t  feare  feare d tha d tha t th t th e pathway  pathway s leadin g  leadin g t  t o o Alla h wil l  wil  l b b e confusin g  confusin g to to yo  you. u. Rather Rather, it is feare feared d that impulsiv impulsivee desires desires will  will  overcome you.

The divine path and its code are shown by the great Messengers and the enlightened beings, and are founde d o n keepin g withi n boundarie s an d curbin g th e sel f an d it s endles s desires . Thi s i s th e constant dut y o f th e vigilan t seeke r rathe r tha n questionin g type s an d mode s o f  supplicatio n o r worship . What leads astray are self-desires and pleasures. By curbing and grooming the self progress along the path i s smooth.

Hikam 108 Glory be to Him Who has hidden the secret of His chosen ones by their humanness their humanness ,  , an d W d Wh o ha s appeare d i  d i n n sublim e Lordsh  Lordshi  i  p  p whils t manifesting  t manifesting slavehood slavehood in his creation.

Bondsmen Bondsmen selected selected for gnosis and enli enligh ghtenm tenment ent are cloaked by hum humbleness, impoverishm impoverishment, ent, ascet asceticis icis m an d appare apparen n t weakness . H e wh o trul y abide s i n enslavem enslavemen en t t o Hi m wil l b e confirme confirme d in witnes witnessing sing His Lordship. Lordship. Through our needs needs and weaknesse weaknesses, s, we rec recogniz ognizee His Independence Independence and Power.

Hikam 109  Do not question not question yo  your  ur  Lord   Lord because because yo  your  ur request  request has has been delayed. Ins delayed. Instead tead,, questio n yours  yoursel  el  f   f  fo  fo r lac r lac k o k o f courtesy.  f courtesy.

With courtesy to Allah comes progress leading to total contentment with His Decrees. For the reflective seeker, delays will enhance sincerity and heighten focus on Him. Delays also help towards perfection of worship and unconditional trust in His ways. Realizing our lack of courtesy leads to realizing His Exalted Perfection.

Hikam 110 When H When  Hee enables yo enables  you u to be obedient  to H to  Him im outwardly, and  provid  provides es yo  you u with submission to  His  His compulsion inwardly,  He  He has accorded  you  you a great   great  favo  favor. r.

Outer corre correct ct conduct conduct and worship n need eed to to be refined refined by inner inner submission submission and contentment contentment with Allah’s Allah’s Perfect Perfect Decree. Decree. The resul resultt will will be hum human nobility illumined with acceptance of the state in whic h H e place s one . Th e intelligen t seeke r live s i n tota l gratitud e wit h Allah’ s Will.

Hikam 111  Not everyone  Not everyone who is confirmed in confirmed in being chosen being chosen is completely liberated  fro  fro m ‘otherness’.

Final liberation liberation relates relates to to not seeing seeing other than Him in every every action, action, situation or attribute. attribute. Many chose n saint s wh o perfor perfor m miracle s an d unusua unusua l deed s ar ar e no t ye t compl completel etel y fre e fro m th e llaa w of caus e an d eff effect ect . Indee d th th e ultim ultimat at e statio statio n i s tha t o f se seein ein g Hi s Power , Infini Infinitt e Grac e an d Mercy a t al l times.

Hikam 112 Only the ignorant m ignorant man scorns supplication. The fina The final  l reward  reward is is to be fo be found  und i  i n n th e Her  Hereaf eafter  ter  ,  , whil e whil  e supplicatio n vanishe s wit h wit  h th e en d o d o f thi   f thi ss world. Thu s i t  i t i  i ss mor e or e fittin g   fittin g t  t o o b e occupie d wit  d wit h h somethin g  somethin g whic whic h i s i  s not replaceable. not replaceable. The supplication is what He seeks from you; the response is what  you  you seek  from  from H  Him im.. But what   But what comparison comparison is there between what  He  He seek s seek  s fro  fro m yo u an d wha d wha t  yo  yo u see see k  fro  fro m Him  Him? ?

The recitation of litanies and supplications are appropriate expressions of devotional worship and obedienc e b y th e seeker . The y confir m ou r  weaknes s an an d desir e t o witnes witnes s Him . Thei r fina fina l fruits fruits belon g t o th e Hereafte Hereafte r whils whils t i n thi s lif e w e ar e rewarde rewarde d b y correc correc t orientatio n throug h proper performanc e o f expecte d duties . Firs t come s ou r sincer e an d meage r offerings , whic h brin g about Hi s Mercifu l Bounties . The y ar e bette r tha n w e expec t bot h i n thi s lif e an d i n th e Hereafter.

Hikam 113 The reception of rewards of  rewards is in accordance with readiness of receptivity, of  receptivity, while the effulgence of lights is in accordance with innermost purity.

Allah’s Mercy is such that everything is created according to natural orders and decrees.  Ima  Ima n and Ih  and Ihsa sa n ar e th e door s t o Tawhi d  ,  , an d thus , t o illumi illumine ne d worship worship . Thi s i s th e high highes es t degre degre e o f readiness readiness fo r witnessin g Hi Hi s Grac e an an d gifts gifts , whic whic h ca n b e maintaine d b y Taqwa hik  k r  r  . and D and Dhi   . Divin Divin e Ligh Lightt s and inspiration inspiration can only be proper properly ly reflected through through a wholesome wholesome and pure heart. Such a heart can reflec reflec t Hi s Decree s an d thu s experience s perfec t destiny.

Hikam 114 The fo The forg rgetfu etful  l one one starts the day by considering what  considering  what he he is goin is going  g to to do, whereas the intelligent  one reflects on what Allah expects  from  from him. him.

He who is guided by Truth does not follow frivolous desires and goals. Whoever is guided by divine inspiration , wil l witnes s Hi s Merc y an d Grace Grace . Whoeve Whoeve r ha s see n th e Trut h wil wil l no t yiel yiel d t o th e everever- changi changin n g shadow shadow s o f th e sel f whic whic h vei l u s fro m Him . On e i s eithe r i n sincer e obedienc e t o Hi m or i s confuse d b y th e distraction s o f th e self.

Hikam 115 Worshipper s Worshipper s an d ascetic d ascetic s ar e ar e alienate d  fro  fro m everythin g  everythin  g i  i n n creatio n because creation may distract them from Allah. For had  they witnessed Him in everything, they would not have been alienated from anything.

The The worshi worshipful pful seeker is most most concerned concerned about about his his obedience obedience to to Allah and in grooming grooming the the self self,, thereb thereb y perfectin perfectin g hi s dutie s an d responsibil responsibilities ities . Th e ascetic asce tic s ar e concerne concerne d wit h safet y o f their heart and fear its contami c ontamination nation with with matters atters of creation. creation. For For the enl enlig ightened htened being beingss in Tawhi d  ,  , they se e Allah’ Allah’ s Powers Powers , Decree s an d Attribute s i n al l creationa creationa l manifesta anifestation tion s an d thu s ar e no t absent absent fro m Hi s Ever-pres Ever- presen en t Light Light . I t i s sai d tha t th e exper t i s no t th e on e wh o kill s th e snak e (th e material world) , bu t th e on e wh o ca n catc h it.

Hikam 116  He  He commanded  you  you in this world to world  to gaz  gazee upon H upon  His is numerous creations, for in the Hereafter He will reveal to you the perfection of   His  His Esse Essence nce..

In this this world, the reflective seeker seeke r contemplates and witnesse witnessess the One Power behin behind d diversity and th e worl d o f opposites opposites . Thes e knowledge knowledge s an d insig insight ht s ar e th e door s t o Hi s Essence , whic whic h permeates al l know know n an d unknow unknow n worlds . Thi s cosmo s i s wove n o n th e fabri c o f  manifesta anifestatio tio n an d action . The Essence , however , i s behin d al l th e pattern pattern s an d design s o f thi s creatio n an d wil l b e witnesse d clearly i n th e Hereafter.

Hikam 117  As H  As Hee knew  from  from you  you that  you  you are impatient  for   for  Him,  Him, H  Hee made yo made you u witness what emanates from Him.

The The seeker seeker’s ’s love of knowledge knowledge of Himand evidence of His His closeness is intense. Thus He bestows Hi s Grac e i n th e physica physica l worl worl d a s wel l a s th e worl d o f meanin meanin g i n orde r t o encourag e u s alon g the journey . Huma Huma n impatienc e i s du e t o o ou u r natura l need s an d weaknesse s a s wel l a s ou r prima l yearning for the garden of perfection.

Hikam 118  Since  Since the All-tr the All-truthf uthful  ul knew  knew that  that  you  you would experience would experience weariness H weariness Hee has varied the varied the acts of obedience of obedience fo  for  r  you,  you, and since and since H  Hee knows of  the existence of voracity in you He has limited obligatory worship to specific times, so tha t  yo t  you u r  concer  n b e wit  h th e establishmen t o t o f th  f th e salat , no t wit  t wit h h the existence of  praye  prayer. r. For not  For not everyone everyone who per who perfo form rmss salat is established in established in it.

Hum Human beings beings are are impatient impatient creatures creatures who constantly look look for change, variety and new stimul stimuli. i. For tha t reason reason , Alla Alla h ha s als o create create d num numerou s mean s an d occasion occasion s fo r spiritua l developmen developmen t and heigh heightene tene d awarenes awarenes s o f Hi s Presence Prese nce . T o b e establish establishee d i n  sala  sala t  i  i s t o  b e abs absor orbe be d i n Hi s Light wi withou thou t disc discri rim minati atin g betw betwee ee n th e sel sel f an d itit s esse essen nce . Th Th e for m o f  sala  sala t  is  is only a door to the ever- present Courtyard of Presence.

Hikam 119  purification tion for   for hearts hearts and a and a means of opening  of opening up up the door to door to the Unseen. Salat is a purifica

Effectiv e sa e sala la t   ii s disengagemen t fro m th e visibl e world s an d a re-confirmatio n o f tota l connection wit h th e Lor d o f creation , fo r th e dhik  r  an lat. t. I hear t get s tarnishe d du e t o attachment s an d desire s i n thi s world. Thi s ‘rust ’ ca n onl y b e remove d throug h dhik r   an d sa d sala  I t i s onl y the n tha t th e window s o f inspiration ope n an d th e light s o f th e Unsee n shin e throug h t o reflec t upo n th e mirro r o f th e heart.

Hikam 120 i s th e plac e o f intimat   f intimat ee communio n an d a fou a fountai  ntai n n o f  purifica  purification tion wherein the domains of the of the innermost  are expanded  Sala t i s and the and the rays of light of light shine forth. He knew of the existence of weakness in you, so He limited their  number. And  number. And  He  He knew of  knew  of  your   your  need  for   for  grace  grace,, so H so Hee increased their  increased their rewards. rewards.

Sala t  i  i s effectiv e whe n on e ha s lef t th e worl d behin behin d an d entere entere d th e domai domai n o f intimat intimat e comm communion union wit h th e Lor d o f cre creatio atio n an d a s suc h i t lead s t o openings , ligh t an d insight s fro m th e Unseen. Althoug h th e number s an d time s o f  sala  sala t  ar   ar e fe w an d short , thei r   ben  benefi efit s i n heal ealin g an d rev revital talizing th e hea hearr t las las t lon g an d con conti tin nue . Allah’ ah’ s prom promis e i s eac eac h goo goo d dee dee d fro fro m th e seek seekee r wi wil l resu resull t in in multitude s o f rewards.

 Section  Section 12: Hikam 121–124 

Hikam 121 When you seek recompense for a deed you will be expected to have had sincerit  had sincerit  y  y i n i n it  . A  . A s fo r th r th e skeptic , skeptic , i t  i t i  i ss enoug h enoug h tha t h t  h e experience s safety [f safety [fro ro m punishm  punishment] ent]..

Even when our deeds lack sincerity and total dedication to Him, there will always be benefits. True sincerit y relate s t o Tawhi d  an  an d t o th e fac t tha t al l aspect s o f lif e an d existenc e com e fro m Him. Thus the ultimate outcome of our actions is a reflection of the basic truthfulness and depth of our awarenes s o f th e Originato r an d Hi s Ever-presence.

Hikam 122  Do not seek  not seek recompense recompense fo  for  r a a deed whose deed whose doer was doer was not  you.  you. It   It suffices suffices you  you as a rew reward ard for for the deed deed that He He acc accep epts ts it.

Since Allah is the Source of all creations and manifestations, it is His Power that is behind all events and actions. Our duty is to be aware of the Essence behind causes and effects and relate to appropriate divin e qualitie s an d Attributes . Thi s subtl e perceptio n an d understandin g i s th e  proo  proo f o f Hi s acce accept ptan ance ce..

Hikam 123 When H When Hee wishes to manifest  His  His Grace to you to you,, He  He will bring  will bring  forth  forth actions an d attribut  d attribut ee i t  i t t  t o o you.  you.

The mystery of His Eternal and All-embracing Essence is such that He unveils it through stages to His lovers. The seeker is enabled to act appropriately and reap the fruits of such virtuous deeds. In truth, He is with the action and its results and His Light manifests there in existence and these appear i n huma n shadows . Th e enlightene d bein g hear s other s attributin g qualitie s t o hi m whic h h e knows ar e onl y His.

Hikam 124

There is no end to end to yo  your  ur blameworthiness blameworthiness if  you  you are left to left  to you  yours rself  elf  [cut   [cut off off from H from Him im], ], and  your   your  praisew  praiseworth orthines inesss will never  will  never  finish  finish if   He  He is to bestow His Beneficence upon you.

The essential essential natur naturee of the self is deception, deception, justifyi justifying ng itself, and and blaming blaming others. other s. Thus, if our actions emanat emanat e fro m th e sel f withou t a highe r  referenc referenc e the n the y wil wil l onl y increas increas e i n faults faults . O n th e other hand , whe n th e intention intention s an d action s ar e i n Hi s Nam e an d purpos e the n Hi s Grac Grac e wil l cove r them an d the y wil l manifes manifes t a s divinel divinel y grace d an d inspired . Whe n w e recogniz rec ogniz e th e fault s o f th e se sell f and see see k  Hi s cover , the n th e Divin e Colors desce nd an d enclos e us.

 Section  Section 13: Hikam 125–130

Hikam 125 Cling to Cling to the Attribu the Attributes tes of  His  His Lor  Lordsh dship ip and be and be true to the attributes of your slavehood. sl avehood.

Allah’s Attributes and qualities are numerous and include Glory, Majesty, Power, Life and Knowledge. Th e attribute s o f th e slav e ar e abasement abasement , impoverishm impoverishment ent , weakness weakness , forgetfulness forgetfulness , ignorance ignorance , impatience , etc . I f w e trul y witnes witnes s ou r hum huma n attributes , the n ou r ai m wil wil l b e t o striv e fo r His Qualitie Qualitie s an d b e covere covere d b y Hi s Grace . T o acknowledg e an d recogni recognizz e th e transien t w e shal l clearly clear ly witnes witnes s th e eternal . T o realiz e ou r limitation s i s t o unloc k th e doo r t o Hi s Vastnes s an d Limitlessness.

Hikam 126  H e  H e ha s prohibite  prohibite d  yo  yo u fro  fro m claimin g  claimin g qualitie qualitie s whic h belon g  belon g t  t o o othe r beings r beings as your own, so would He permit you to lay claim to His Attribute – He Who is the Lord of the worlds?

Allah has revealed that: “Glory is My habit and Majesty is My cloak, and he who competes with Me will be cut to ribbons.” He who claims total freedom from the enslavement of the self will be shackle d t o enslavemen t o f creation ! Thus , whoeve r i s a loya l slav e t o Hi m i s fre e o f  creation . No jus t o r hones t perso n wil l clai m an y worldl y good s whic h d o no t belon g t o him , s o ho w dar e on e claim Divin e Attributes , suc h a s Majesty , o r Glory?

Hikam 127  How   How ca can n norms be broken fo broken for  r  you  you whilst  you  you have not broken not broken the norms of the Self?

Ignorant seekers who pursue ‘spiritual’ powers desire mystical experiences and miracles. This pursuit i s a distractio n fro m th e pat h o f  submissio n an d wil l onl y brin g abou t confu confusio sio n an d destruction. destr uction. Whoeve Whoeve r i s fort fortunat unat e i n curbin curbin g th e sel sel f an d transce transcendin ndin g it s veil s ha s indee d performe d a great miracle. Only then will the many avenues of His Grace be opened.

Hikam 128 Th e importan t thin t thin g   g i  i ss no t  you  you r nee r nee d  fo  fo r  provisio  provisions ns .  . Wh Wha a t i  t i ss importan t is t is that you are endowed with the appropriate courtesy to the Provider.

Hum Human weakness and needs are inherent inherent in our our creation creation and will will never never end. end. The needs and and our askin g fo r ful fulfi fill llmen men t ar e key key s t o remembranc remembranc e o f Alla Alla h an d perfec perfectio tio n o f ou r worshi worshi p o f Him. Ultimat Ultimat e courte courtess y t o Alla Alla h i s base base d o n unconditiona l trus t i n Hi m an d witnessin g Hi s

illa'llah . Presenc e i n all situations and events. That is the true meaning of  L a ilah a illa'llah .

Hikam 129  Nothing   Nothing  will  bring  yo bring  you u results like  your   your  desperate need, nor  does anything speed gifts to you quicker than humility and  impoverishment.

True openings openings only only occur with the the extrem extreme urgency of personal helplessness helplessness and powerlessness. powerlessness. Indeed , al l tha t i s expecte d o f u s i s tru e acknowledgemen t o f desperatio n i n ou r needs , an d abandonment unt o Him.

Hikam 130  If  you  you were not to not to reach H reach Him im except  after the after  the extinction of all  of all  your   your  faults  faults and the neg negation ation of your your claim claims, s, you you would neve neverr reach reach  Him  Him.. But if He want s want s yo u t o t o reac h Him  Him ,  , H   H ee wil l  wil l ve vei  i l  l  you  you r attribute r attribute s b y H  y Hi  i ss Attributes,  Attributes, an d  H e  H e wil l  wil  l cove cove r  you  you r qualitie r qualitie s b  y H  y Hi  i ss Qualities , Qualities , an d  H e  H e wil l  wil l m mak e ak e you reach Him by what comes to you from Him, not by what is presented to H to Hi  i m m fro  fro m you.  you.

Real Enligh Enlightenment tenment does does not come come about through through sheer sheer effort and and seeking seeking.. It is a gift from Allah Allah whe n H e deem s tha t Hi s slav e i s rea ready dy . However , sincerity , dedicate d service , an d courtes y are necessar y a t al l times . Hi s Grac e subsequentl y cover s ove r ou r natura l an d constan t fault s and shortcomings. So long as we reside in the Adamic form, there will always be the veils of the self and it s darkness . H e ha s create d u s wit h darknes s an d ignoranc e s o a s t o besto w Hi s Ligh t an d Grac e of knowledg e upo n us.

 Section  Section 14: Hikam 131–141

Hikam 131 Were it not  it not  for the  for the Grace of  His  His covering our  covering our lack  lack of  of sincerity, sincerity, no deed would be worthy of acceptance.

 No hu human deed deed is is perf perfec ectt in in sin sinceri cerity ty beca becau use as as lon long g as as we we are are ali alive ther theree is is a ten tenden dency to att attri ribu bute te som some in indepe depen nden dence to to the the sel self an and to our  our  actions. The veils of the self and its mindsets are the bigges t obstacle s i n attainin g pur e Tawhi d  .  . It is only by His Infinite Mercy that He covers our lack o f courtes y wit h Hi s Generosity , an d ou r weaknes s wit h Hi s Strength , an d ou r humblenes s wit h His Glory.

Hikam 132 You You need  His  His Forbearance more when yo when you u obey H obey Him im than when yo when you u disobey Him.

When you disobey you are humbled and abased and Allah’s Mercy is close to this state. However, the obedient and virtuous seeker could  beco  becom me com complac placen entt and and arro arrog gant ant and and may be lacki ackin ng in sin sinceri cerity ty and and Tawhi d  whe  whe n h e i s satisfie satisfie d wit h th e self . Indeed , bein g please d wit h th e sel f requires Hi s Forgivenes s an d Forbearance.

Hikam 133 Veilin g  Veilin  g i  i ss o f tw   f tw o o kinds : th e veilin g  veilin  g o o f disobedience  f disobedience ,  , an d th d  th e veilin  g i   g  i  n it. Common pe Common  people ople seek  Allah seek  Allah’s ’s veiling  in their 

disobedience out of  out of the the fe  fear ar of falling falling in rank rank among amongst st mank mankind. ind. The The elect elect seek seek Allah’s Allah’s veiling veiling from from disobed disobedienc iencee out of the fear fear of  of   falling  falling from from the sight sight of the True True King. King.

In all cases prevention is better than cure, and caution before the event is better than looking for remedies after the fall. It is a common reaction to seek prote protection ction from from being being exposed in a wrong action , s o a s t o preserv preserv e one’ s reputation reputation . Th e sincer e seeker’ see ker’ s utmos utmos t concer concer n an d taqw a i s in purifyin g intention s an d focusin g attentio n upo n Hi m wit h al l actions.

Hikam 134 Whoever honors Whoever honors yo  you u is only honoring the honoring the beauty of  His  His veil upon veil  upon yo  you. u. Praise Praise is there therefo fore re due due to the One One Who Who veiled veiled you, you, not to the one who honored and thanked you.

The basic human human condition is full full of inade inadequac quacies, ies, ignorance ignorance and unreliability. It is only His His Grace Grace and Vei l tha t giv giv e som e o f ou r action action s nobilit y an d digni dignity ty . Thu s whoeve r praise s on e i s i n trut h praising praising Hi s Qualitie Qualitie s refl re flecte ecte d upo n us . Therefore , an y prais e fo r a creat createe d bein g i s i n trut h prais e o f the Creator , Wh o ha s bestowe d Hi s Merc y an d Generosit y upo n Hi s creation.

Hikam 135  No one is your your com companion panion exce except pt one who keep keepss your your compan companyy whilst whilst aware aware of your your faults, faults, and that is none none other other than your  Generous Lord. The best one best  one to take as a companion is H is Hee Wh Who o does not seek  not seek  you fo  you for  r any any benefit that comes to Him from you.

Lasting companionshi companionship p is based based on uncondition unconditional al love love and accept acceptance ance of intrinsic intrinsic weakness and and faults. faults. No one accepts accepts you as you are, are, in constant forgetfulness and denial, like the Ever-Forgiving Creator . H e i s th e Sourc e o f ou r sustenanc e an d guidanc e an d H e i s no t i n nee d o f  anythin g w e can offer , fo r i t i s w e wh o ar e i n constan t nee d o f Hi s gifts.

Hikam 136  If the light light of certain certainty ty shines shines upon upon you, you, the Her Hereaf eafter ter would would be seen seen neare nearer  r to to yo  you u than any travel towards travel towards it, and  you would se would seee the eclipse of extinctio of extinctio n coverin g  coverin g ov ovee r th r th e attraction s o f thi   f thi ss world.

Transient worldly life is but a flicker, as far as Eternal Truth is concerned. Therefore, if you look with the light of insight, you realize how short and receding receding is our tim time and how fast fast the Hereafter Hereafter is coming coming upon us. us. Any of the attract attractions ions of this world, however, are a re but a glim glimmer and refl re flection ection of perfec t beautie s o f th e Heavenl y Abode . Thus Thus , th th e pur e hear t i s no t tarnish tarnishee d b y thi s world’ s glitter glitter an d clu clutte tte r bu t i s read y fo r th e eviden t departure.

Hikam 137  No existenc existencee alongside alongside Allah veils veils you from from Him Him,, for there there is nothing besides besides Him Him..  But what veils you you from from Him Him is your illusion illusion that others exist alongside Him.

It is human perception and illusion which assign value to experiences and events. Our worldly interactions , expectation s an d attachment s distrac t u s fro m th e origina l sourc e o f existenc e an d from His Ever-Presence and Call. It is like imagining that the shadows of trees in the river will obstruct the movemen t o f th e boat . Al l existence s i n trut h ar e th e shadow s o f Hi s Light.

Hikam 138  Ha  Ha d  Hi   Hi ss trace s no t appeare t appeare d i  d i n n existence , existence  , eyesigh t woul  t  woul d  d no no t hav t  hav e perc  perceiv eived  ed them. them. Had  His  His Qualities manifested in manifested in created 

beings, they would have would have disappeared.

Allah permeates all known and unknown existences. His Essence is the original Light that illumines al l creationa l manifestation s an d give s the m a transien transien t lif e an d a n existence . I f Hi s Efful Effulgenc genc e i s to manifes t withou t a vei l o f existe existenc nc e nothin g woul d b e discer discernibl nibl e i n th e univers universee . Tru e origina l ligh t is onl y His.

Hikam 139  He  He made manifest everything  manifest  everything because because H  Hee is the Inn the Inner  er and  and  He  He conceals the existence of everything because He is the Outer.

As all creations are dependent on His Power, their inner reality is His. If you contemplate the outer yo u wil l realiz e tha t i t onl y exist s becaus e o f th e inner inner , an d i f yo u see k th e inne inne r yo u wil wil l com e to recogniz recogniz e Hi s Manifestatio Manifestatio n i n th e outer outer . Alla h i s bot b ot h th e Mos t Eviden t an d th e Mos t Hidden , fo r in trut trut h H e i s th e onl y Tru e Existence Existence , an an d al l th e so-calle so- calle d world s ar a r e onl y shadow s indicatin indicatin g One One Effulg Effulgen en t Light.

Hikam 140  He  He has pe has perm rmitted  itted  you  you to reflect on reflect on what is what is within created beings, created beings, and has and has not permitted you to stop at the essence of creations. Allah says: “Say: Beh “Say: Behol  ol d  d wha wha t i  t  i ss i n i  n th e heavens ”  [10:  [10:101 101]  ]  .  .  H e  H e opene d u d  u  p th e doo r of  r  of understanding  understanding  fo  for  r  you.  you. H  Hee did not  did  not say: say: “Behold the “Behold the heavens”, so as not to not to lead you to the mere existence of bodies.

Human beings have a natural curiosity to reflect upon and seek the meaning and purpose behind events and creation. All creations and actions relate to Divine Attributes and Qualities ranging from Beauty to Majesty, from the Evident to the Concealed, from Expansion to Contraction, etc. Allah commands us to reflect upon and contemplate His Attributes within the world of causality.

Hikam 141 The universe appears stable by H by His is confirmation, and is and is erased by erased by the Unity of His Essence.

It is Allah’ Allah’ss permanency that that refl reflects ects upon the uni universe verse and and gives gives it the appearance appea rance of of stability stability and constancy . Cr Create eate d entitie s hav e n o independen t foundatio n o r lastin g reality . The y ar e lik e moving wave s on His Vast Ocean.

 Section  Section 15: Hikam 142–147 

Hikam 142  People  People pra  praise ise yo  you u for   for what  what they they suppose is in you in you;; thus, blame yo blame yours urself  elf  for   for wha wha t  yo  yo u kno w i  w i ss i n i n it.

The admired person is on dangerous grounds because he may see himself as the true beholder of the praise d quality . Al l praiseworth y qualitie s an d attribute attribute s belon belon g t o Allah , whils whils t th e esse essentia ntia l natur e of th e ignoran t sel se l f i s bas bas e an an d vile vile . Th e vigilan vigilan t seeke seeke r glorifie s Hi m whe n h e i s admire admire d b y other s and antidote s th e prais e b y lookin lookin g deepl y withi within n th e sel f fo fo r it s inheren inheren t weaknesse weak nesse s an d faults faults . I t is onl y Hi s Color whe n i t sometime s reflect s upo n u s tha t i s see n b y others.

When the believer is believer is pra  praised ised,, he is ashamed before ashamed before Allah  Allah that he that he should b should b e laude d  fo  fo r a r a n attribut e attribut e tha t h t h e doe doe s no t witnes t  witnes s i n i  n himself.

Praise in itself has neither virtue nor evilness as such, for it may lead to greater knowledge or deeper ignorance. The sincere believer may or may not possess possess the virtue which which is is praised. praised. If If itit is there he see see s it s orig origii n fro m All Allaa h an d thu s attribute s i t t o Hi m an d i s ashame d o f th e error  error  . I f th e virtu e i s not ther e the n h e i s eve n mor e ashame d an d see s th e danger s o f fals e reputation.

Hikam 144 The most ignorant of people is he who leaves the certainty he has for the assumption of what other people have.

The sincere seeker knows the nature of the self and his own inner state better than anyone else. Therefor e h e wil l no t b e infatuate d b y othe r   peop  peoplle’ s pra praiise . A n acti actio o n base base d o n fea r o n hi s par par t may seem seem to oth other erss lilike an an act act of gener eneros osiity. And an act act of subm submiissi ssion can can app appea earr as great patience and fortitude. Often it is only you and your Creator that have access to the inner secrets of your heart.

Hikam 145 When H When Hee lets pr lets praise aise be ascribed to ascribed to yo  you u and  you are are not worthy not worthy of it, of it, pra  praise ise Him as He s worthy worthy of of it.

It is only Allah Who covers some of our actions with the colors of His Attributes. At no time are we worthy of His Attributes, therefore our   prot  protec ecti tion on from rom false alseh hood ood is is to rel relegat egatee th these ese qu quali alities ties to the the Tru Tru e Pos Posse sess sso o r o f al l Prai Praise sew worth orth y Nam Names . W e ca n onl onl y pra pra y tha tha t H e ma y elevat e u s t o their descriptio n o f u s an d t o forgiv e u s i n wha t the y d o no t know.

Hikam 146 When ascetics are pr are praise aised  d they they are constricted, fo constricted,  for  r they they witness the pr the praise aise as as coming coming from from cre creation ation.. But when gnostic gnosticss are praise praised  d  they are elated, for they witness the praise as coming from the True King.

The The seeker seeker is only only safe by seeing the truth withi within n him himself, self, and thus becomes cautious and restricted restr icted whe n praise d b y creation creation , fo r al l prais prais e i n trut h belong s t o Allah . Th e gnosti c wh o onl y see s Allah behin d al l event s an d withi n al l situation s recognize s th e Sourc e behin d th e creationa l praise . H e thus increase s i n gratitud e t o th e Creato r an d Hi s Ever-presence . Th e constriction s o f th e seeke r increase him in closeness, whereas the expansion of the gnostic increases him as does apparent constriction.

Hikam 147  If,  If, when when given given somethin something, g, the giving giving expa expands nds you, you, and and if, when when den denied  ied something  something  ,  , th e denia l contract  l  contract ss you  you , the n conclud e conclud  e b y tha t  you  you r immaturity r immaturity and the insincerity of your slavehood.

Common Common folk folk react react like children children to the the events of ease and and diffi difficulty culty and respond respond to states states of expansion an d contractio contractio n base d o n fac e values values . I t i s onl y th e illum illumin inee d seeke seeke r whos e hear t i s stead stead y and content with the states of bestowin bestowing, g, withholdi withholding ng,, honor and abasement. abasement. It is the illumined person who reads the meaning behind these conditions and is in adoration of their Divine Authorship and Presenc e a t al l times.

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Hikam 148 When yo When  you u commit  a wrong action wrong action let that  let  that  not be not  be a reason fo reason  for  r  you  you to despair of attaining  of  attaining  righteousness with you with  your  r  Lord,  Lord, fo  for  r that  that  might be might  be the last wrong  last wrong actio actio n writte n fo r  you.  you.

Mistakes and transgression transgression can be the doors for greater greater vigil vigilance ance and stimul stimulus us for corre corrective ctive action. action. They are part of Allah’s Allah’s Ways Ways and Guidance Guidance  back  back to Hi Him. The The sin sincere cere seek seeker er respo respon nds by aw awaken akened ed repe repen ntan tance and and reso resollves not not to be dist distra ract cted ed agai again n. Our Our erro errors rs are insig significan cant in comparison to His Magnanimit y an d Forbearance , an d ca n thu s b e th e caus e o f constan t fearfu l awarenes s o f reality an d constanc y o f  correc t action.

Hikam 149  If you you want want the door of hope hopefuln fulnes esss to be opened opened for for you, you, then consid consider er what what comes comes to you you from from Him Him.. But if you you want the door door of   fearf  fearfulne ulness ss opened opened to you, you, then conside considerr what what goe goess to Him from from you. you.

At the door of o f hope hope and and high high expectations expectations of the Creator Creato r you witness witness His Mercy, everever-continu continuous ous Generosit y an d gifts gifts . Th e experienc e i s tha t o f eas e an d expansion . Whe n yo u conside r your shortcomings, vices, distractions and disobediences, then you are at the door of constriction and grief. The faithful seeker lives between high hope and expectations from his Creator, and cautious awarenes s o f hi s ow n shortcomings.

Hikam 150  It m  It may be that  He  He makes yo makes you u benefit in benefit in the night of  night of constriction constriction more than you benefit in the radiant day of expansion. “You do not  know which of them is nearer to you in benefit.” [4:11] 

Constriction and expansion are two states states which which come upon all hum human an beings consecutivel consecutively, y, like day an d nigh nightt , fathe r an an d son . Th e nigh nigh t i s th e tim e fo r submissio n an d closin g in , wherea s th e da y i s the time to expand and seek ease. Expansion relates to beauty, which is the foundation foundation in creation creation and and it resemble s th e ffather ather , wherea s constrictio n relate s t o ou r action action s an d i s represente represente d b y th e so n (or offspring) offspring) . I t i s ofte n tha t w e transcen d greate r veil s throug h constrictio n tha n throug h expansion , as par t o f Hi s Generosit y an d upbringing.

Hikam 151 The hearts and the and the innermost are innermost  are fr  from om where the lights arise.

Existe Existential ntial ligh lights ts are are accompanied accompanied by by shadows which occur within the dominion dominion of reasoning reasoning and the limitations limitations of of time and spac space. e. Divine Divine lights lights are are not subject to these these limitations, limitations, and only shine shine through hearts which which have been prepar prepared ed and and purified. purified. The lights lights of hearts hearts relate relate to divin divinee transmissions . Th e light s o f th e innermos t ar e flashe s o f knowledge s an d insight . Ther e ar e also light s o f intellec t an d  Ruh  Ruh .  .

Hikam 152 Ther e Ther e i s i s a ligh t deposite t deposite d i  d i n n th e heart s heart  s whic h i s i s nourishe d b d b y th e Light   Light coming coming from the treasuries of the Unseen.

The hea heart rt has an original, primal capacity capacity to reflect reflect like a mirro mirrorr what may may shine shine upon it from the Unsee Unseen n . A n ey e ca n onl y se e whe n sunligh sunligh t create create s th th e contour s an d co colors lors reflecte d i n it . The wholesom wholesom e an d pur e hear t i s lik e a clea r ey e tha t await s th e deli de ligh ghtt s o f ne w vista vista s no t know n before.

Hikam 153 There is a light by light  by which H which Hee unveils for  unveils for  you  you His  His manifested effects manifested effects and ther  and ther ee i  s a ligh t  b  y whic h  H e  H e unveil  s  fo r  yo  yo u  Hi   Hi  s  Attributes.  Attributes.

Creational manifestations and the worlds of Powers, events and changes are witnessed by the seeker a s trace s o r shadow s whic h relat e t o th e On e Sourc e an d Essence . A s fo r th e ligh t i n th e heart , it relates to meanings and attributes. It is with His Attributes and Names that one experiences stability an d ongoingnes s whils t al l creatio n vanishe s o r changes.

Hikam 154  I t   I t m ma y b e tha t heart  t heart ss wil l  wil l sto sto p  p shor t  shor t a a t light  t light ss th e sam sam e wa y wa y tha t soul  t  soul ss are are veiled by the grossness of diverse creation (other  than Truth).

The self is most often veiled from seeing Him by events and creation. The heart too can be infatuated by the openings and lights from the Unseen. When it is content with these gifts or becomes attached t o them , the n i t i s veile d fro m th e Sourc e o f al l lights . Th e commo n vei l o f th e ordinar y perso n i s the love of this world, and the enemy of the seeker is the love of the unseen or mystical experiences.

Hikam 155  H e  H e veile d th d th e light s light  s o f th  f th e innermos t wit  t  wit h h th e densit  y  y o f appearance  f appearance s to exalt  them, so that they that  they would not  would not be be abused when abused  when their  prese  presence nce appears, and not  and not be be called upon called upon fo  for  r seeking  seeking renown. renown.

His way is to cover His ultimate treasures in the hearts of His lovers with veils, which will only be accessible to those who know how to unlock  them, by His Grace. Grace. Thus the gnost gnostics ics maintain their sec secre re t passion passion , lov e an d knowledge knowledge , b y livin livin g an d lovin lovin g a s comm commo o n fol k an d thu thu s ar  ar  e no t recognized a s Hi s elite.

 Section  Section 17: Hikam 156–162 Hikam 156 Glory be to Him Who has not made signs leading to His saints save as a sig n sig n leadin g  leadin g t  t o o Him  Himse self  lf  ,  , an d n d n o on e reache s the m excep t who t who m Alla h wants to reach Him.

wal i (gnostic ) tha n t o kno w Alla h an d Hi s ways , fo r Alla h is I t i s mor e difficul t t o recogniz e th e wal i is know n b y Hi s Action s an an d Attribute Attribute s an d ever-presen t Essence . Th e wal i wal i ca n onl y b e know n by wha t appear appear s o f hi s qualitie qualitie s o f humi humility lity , th e abili abilitt y t o b e self-e self-effacing ffacing , t o admi t t o hi s fault s and shortcoming s an d apparen t awareness . Ther e ar e som e awliy a who m n o on e ca n recogniz e except th e enlightened , whil e ther e ar e othe r gnostic s wh o ar e know n t o people.

Hikam 157  Sometim  Sometimes es H  Hee may reveal to reveal  to yo  you u His  His invisible domains, but veil  but veil  you fr  you from om expos exposure ure to the secrets of  His  His bondsmen.

It may be that Allah’s gifts to the seeker include exposure to mysteries of His Dominion, yet the seeker may remain veiled from the secrets or 

realities realities of other human beings. beings. Unveiling Unveiling subtle lights lights an d highe highe r insight insight s doe doe s no t necess necessar aril il y entai l readin readin g heart s an an d state state s o f othe r   peop  peoplle . Th e si sincere cere seek seekee r i s al alway s con conte ten n t wit h whatev atevee r hi s Crea Creato to r ha ha s give n him.

Hikam 158 Whoeve r i  r i ss expose d t  d t o o th e secret  s o f  peopl   peopl ee withou t  takin g  takin  g o o n th e quality of Divine Mercifulness find Mercifulness  findss his knowledge a tribulation and a and a cause for drawing trouble drawing trouble upon himself.

It would be most most disturbing to read other other people’s people’s hearts and their intentions intentions unl unless ess one is in constant awareness aware ness of of Allah’s Allah’s Tolerance and Allencompassing Mercy. If He is to judge us by our actions ther e woul d b e n o livin g bein g lef t o n thi s earth . Therefore , i f th e enlightene d  pers  perso o n wh o is is occas occasiional onalll y expo expose se d t o peopl people’ e’ s hear heartt s doe doe s no t exer exerci ciss e forbe orbear aran ancc e an d pati patien ence ce , h e wil wil l su suffer great reatlly from from disappointment disappointment and and other other aff a ffli lictions. ctions.

Hikam 159 Th e shar e shar e o f th  f th e sel  sel  f whils  f whils t i  t i n n disobedienc e i s i s outwardl  y  y clear  ,  , whils t its t  its share in obedience is inwardly hidden. The remedy  for   for what  what is is hidden is a difficul t  difficul  t treatment. treatment.

Wrongdoing, disobedience and rebellion will show both in outer action and intention and thus the remed y i s repentance , vigilanc e an d greate r  awarenes s an d accountabil accountabilit it y i n th e future future . I t i s good actio actio n an d obedienc obedienc e tha t ofte n ge t contaminate contaminate d wit wit h tarnishe s o f hypocrisy , lov e o f reputation, reputation, fea r o f creatio creatio n o r eve n contentmen t o r pleasur pleasur e wit h th e self . Thu s th e sel f remain s shielde d i n a veil o f piet piet y an d goo d conduct , th e remed y fo r whic h i s fa r fro m easy.

Hikam 160  It could   It could be be that desire that desire for   for reputation reputation comes upon yo upon you u even though creation i s i s no t noticin t noticin g   g  you.  you.

The The dang danger er of developin developing g an inf inflated lated ego when people flatter you is obvious, obvious, and the sincere sseeke eekerr ca n antidot e people’ p eople’ s hig hig h opin opinio io n o f hi m  b y reco recog gnizin g th e act actu ua l lowe owe r ten tenden dencie cie s o f th e sel sel f . However , th e subtle r sicknes s an d danger s aris e whe n ou r expectation s o f  other s ar e no t me t o n any occasion or situation, when we do not see Him whilst relating to others.

Hikam 161 Your desire Your desire that  people  people know of  know of  your   your special  special distinction distinction is a proof   proof of of insincerity in yo in your  ur slavehood. slavehood.

The The sincere lover is obse obsessed ssed with the Beloved Beloved and has no care greater than His His exclusive exclusive Presence. Presence. Thu s i t i s a clea r sig n o f incomplet incomplet e slavehoo d an d worshi p t o wis h tha t othe r peopl e recogniz e one’s piety , spiritua l station , o r lov e o f Allah . Tru e sincerit y demand s absolut e an an d unconditiona unconditiona l concern an d loyalt y t o Him , undivide undivide d attentio attentio n an d focu s i n adoration adora tion . Thus Thus , an y concer n fo r reputatio reputatio n or  acknowledgemen t o f other s ha s n o plac e wit h th e discipline d seeker.

Hikam 162  Ignor  Ignoree mankind’s view of  view  of  you  you by being  concerned  with Allah’ with  Allah’ss view  of you. Let  you.  Let  go  go of  people’  people’ss regard  fo regard  for  r  you  you by witnessing  His  His attention fo attention for  r  you.  you.

The sincere seeker is continuously rewarded by knowing that Allah is the All-seer, the All-knower, th e Ever-presen t an d thu s ha s n o concer n regardin g othe r relationships relationships . Th e wis wis e seeke seeke r i s spared spared fro m th e demand s of , o r popularit y wit h creation creation , an d i s conten conten t an d a t peac peac

e wit h th e merc y that Alla h shower s upo n Hi s lovers . Dependenc e o n Alla h an d trus t i n Hi s perfec t ways , spare s the seeke r fro m expectations , fea r an d disappointment s wit h creation . Rel y o n Hi m an d b e spare d of others.

 Section  Section 18: Hikam 163-168

Hikam 163  H e  H e wh o know s know s th e Trut h Trut  h wil l  wil l witnes witnes s Hi   Hi m m i n i  n everything  ,  , an d h d h e wh o is annihilated in annihilated in H  Him im is absent  fr absent  from om everything, and  he who loves H loves Him im will prefer nothing  prefer nothing else else over  Him  Him..

To know the truth is to see see all existence emanating e manating from Him Him and sustained sustained by Him. Him. Annihi Annihilation lation is transcendin transcendin g th e veil s o f othernes othernes s t o witnes s Hi s Ligh t behin d ever y ligh t an d shadow . Th e seeker progresses from knowledge to love to annihilation and to ongoingness by the One.

Hikam 164 The Truth is veiled from you because of its extreme closeness to you.

The eye cannot see an object which is attached to it. The intensity of His permeating all creation veil s u s fro m seein g Him . Alla h i s th e caus e o f ou r bein g abl e t o see , hear , kno w an d live , an d a s such w e ar e th e effec t o f Hi s Cause . Indeed , closenes s an d distanc e ar e Hi s Attributes , an d w e ar e caught in His web of existence by His Attributes, Qualities and Names.

Hikam 165 Only because of the intensity of His manifestation is He veiled, and only because of the greatness of His Light is He hidden from sights.

One can only experience light in contrast to shadow. He is the Light of Lights and the Source and Root of all existences. His Unique Oneness is like like the glaring sun; the longer longer you try to focus on it the more blind blind one becomes. becomes. He is, and we are, a re, because because of Him. To know know this we need to die into this trut h an d the n liv e b y it.

Hikam 166  Let  Let not your your asking asking becom becomee a [misco [misconce nceived ived]] rea reason son for for His His giving, giving, for  for thu thu s you  you r understandin r understandin g   g o o f  Hi   Hi m m wil l  wil l diminish diminish .  . Le  Le t  you  you r  askin g  askin g b b e to manifest  your   your slavehood  slavehood and  and  fulfillm  fulfillmen ent  t of  of the the rights of  Lords  Lordship. hip.

Allah Allah has has creat created ed human human beings beings with needs needs in order to establish establish hum humble slave-hood, slave-hood, worship worship and contentmen contentmen t i n Hi s Lordship . Hi s Generosit y an d Beneficenc Beneficenc e ar e alway s there , an d accordin acc ordin g to Hi s prio r Wil Wil l ar e no t subjec t o r cause d b y ou r supplicatio supplicatio n o r calls . Ou r need s an d crie s ma y simply prepar e u s t o experienc e Hi s Generosity , whic whic h wa s alread y there , wit h submissio submissio n an d obedienc obedienc e to truth . Th e Ligh t o f Hi s Lordshi p become s eviden t base d o n ou r dependenc e o n Him . The n contentment wit h Hi s Wil l i s experience d i n constrictio n o r expansion , difficult y o r ease.

Hikam 167

 How   How ca can n your   your subsequent  subsequent asking  asking be be the cause of  His  His prio  prior  r  giving?  giving?

By admitting admitting and expressing expressing our impover impoverishm ishment ent we enter enter His Ocean Ocean of Eternal Eternal Beingness Beingness and Joy Joy o f communi communion on . H e i s beyon d tim e an d spac e an d ha s alread y decree d th e questio n an d th e answer. Wha t i s importan t i s ou r submittin g t o th e realit y o f th e momen t facin g th e doo r o f eterna l Truth.

Hikam 168 The decree of the of the Eter  Eternal  nal is is fa  far  r more more exalted than exalted than to be subjected to subjected to causality.

Whereas our destiny is a result of multitudes of decrees, which relate to cause and effect, His Attributes o f Merc y an d Lov e an d Justic e ar e  pri  prima l an d ete etern rnaa l an d ar ar e no t subj subjec ec t t o ou r act actiions ons . Th e Ete Etern rnal al supe supers rsed edee s al l cau causa l even events ts , wh whic h peri periss h an d ch chang ange.

 Section  Section 19: Hikam 169–172

Hikam 169  His  His Care of  you  you is not due not due to anything coming  anything coming  from  from yo  you. u. Where were yo were  you u when H when His is Care fa Care face ced  d  you  you and m and met  you?  you?  In H  In  His is Eter  Eternal  nal  state there did not did not exist any sincere actions or experiential states. There was nothing there othe r tha r tha n Pur e  Pur e Grac e an d  Sublim  Sublim e Giving.

Whatever appears in the world of experiences is subject to His Decrees. The Divine ink has dried and His Books are complete. His Care for  creation preceded our manifestation and our needs in this existence . I n Hi s Uniqu e Eterna l Onenes s ther e wa s onl y th e Origina l Ligh t o f  ligh lightt s an an d thu s no shadows of dependent dep endent creations. creations. Thus, the real real cause of of His His Mercy Mercy and Generosity remains remains His Origina Origina l Attribute s o f Grace Grace . Simpl y reduc e th e barrier s an d veil s o f th e sel f i n seekin g Hi s Timeless Generosity.

Hikam 170  He  He knew that  knew that  people  people would look  would look  for   for the the manifestation of  Divine  Divine Care, so H  so H ee said : said : “H e “H e choose s who m H e  H e please  please s fo r  Hi   Hi ss Mer  Mercy cy!! ”  [2:1  [2:105]  05]  . An  . An d  He  He knew that  knew that had  had  He  He left them left  them to that, they would have would have abandoned all  abandoned all effort effort by relying on relying on the Eter the Eternal  nal Grace, Grace, so H so Hee said: “Surely the M the Merc ercyy of  Allah  Allah is nea r t  r t o o th e doer s doer s o f  good   good ”  ”  [7:5  [7:56] 6]..

We ask Allah to make make us content content with with His His Decree Decree and patient patient with with what what we experience experience as aff affli lictions, ctions, an d t o enabl e u s t o b e i n gratitud e a t al l times . I t i s du e t o Hi s Wisdo m tha t w e experienc e need s and thu s cal l upo n Hi m an d desir e nearnes s an d attention . Yet , i n truth , ou r action s an d need s ar e no t the caus e o f Hi s Generosit y an d Mercy . Hi s Love Love , Clemenc Clemenc y an d Merc y precede precede al l existences . However, the self seeks knowledge and progresses from the causal plane of His Kingdom to the subtler dominions . Ou r action s tak e u s alon g th e signpost s o f th e pat h whils t i n trut h w e ar e alread y i n His city!

Hikam 171  Every  Everything  thing depends depends on Divine on Divine Will, but depends but depends on nothing else. nothing else.

Allah is Absolutely Independent while we are totally dependent. If our reliance on Him and surrender t o Hi m i s complet e the n th e knowledg e o f Hi s Uniqu e Essenc e wil l awake n i n ou r hearts . Hi s Decrees, Commands, Prohibitions, and our needs and actions are all part of His Will

and Design. The Path leads to the Truth and the Truth is Eternal, within time/space and beyond it. He is the Lord of the See n an d Unseen , befor  e now , a t thi s moment , an d i n th e Hereafter.

Hikam 172  I t   I t m ma y wel l  wel l b b e tha t th t th e righ t courtes t courtes y  y wil l  wil l lea lea d t  d t o o abando n askin g  askin  g  Him  Him,, confident in confident  in H  His is Pro  Provide vidence nce and being  and being  preocc  preoccupie upied  d  in remembering  Him  Him,, rather  rather than than in asking  Him  Him..

The ultimate courtesy to Allah is silence, inner stillness and absence from ‘otherness’. This state comes about when one is totally absorbed by remembrance remembrance of the Absolute Absolute and the certa certain inty ty that the On e an d Onl y Provide Provide r ha s promise d th e bes t fo r Hi s slaves slaves . Thi s stat stat e belong s t o th e trul y enlightened one s an d thos e wh o hav e arrived . A s fo r th e sincer e wayfarer , h e ma y as k an d see k th e mean s whilst acknowledging the Source of all graces and gifts.

 Section  Section 20: Hikam 173–191 Hikam 173 Only he to whom distraction is pos is possible sible is to be reminded. And  reminded. And he he to whom inattentio n i s i s possibl   possibl ee i s i s t o t o b e alerted.

The The Ever-li Ever- livi ving ng Creator, Creator, Who is is Ever-pres Ever-present, ent, is not neglig negligent ent or forgetful. Althoug Although h supplication supplication an d call s t o Alla Alla h ar e no t th th e caus e o f Hi s Merc y i n essence , the y ar e necessar y t o acknowledg e our nee d o f Him . H e i s foreve r Generou s an d Ever - presen t an d wha t i s importan t fo r u s i s th e expression o f ou r nee d an d dependenc e o n Him.

Hikam 174 The arrival of  arrival of desperate desperate needs is the [c the [caus ausee of]  of] celebration celebration fo  for  r the the seekers.

The experience of a need and impoverishment is a reminder to the low nature of the self that the Origina l Purpos e o f creatio n i s t o witnes s an d see k Hi s Glory , an d rejoic e i n realizin g Hi s Merc y and Generosity. It is said that being bereft is the flag of victory for sincere seekers for it leads them to onl y Hi s door.

Hikam 175  Sometim  Sometimes es yo  you u will  find more  find more benefit in benefit in states of desperate of desperate need than need than yo  you u fin d i  d i n n fastin  fastin g   g o o r  praye  prayer. r.

With With acts of worship there is a certain certa in pleasure and ease ease for the self, whereas with diff difficul iculties ties the sel f i s restricted restricted . Attentio n an d awarenes a warenes s o f  Hi s Migh Migh t an d Supremac y ar e heightene heightene d wit h desperate desperate needs needs , whil e th e sel f i s subdue d an d th e hear t i s softene d an d becom become s alert . Th e seeke r ha s t o be cautiou s an d patien t whe n h e call s upo n Alla h i n time s o f nee d an d i s i n gratitud e i n time s o f ease. Th e enlightene d on e rejoice s wit h th e constrictio n o f need , an d i s cautiou s wit h ease.

Hikam 176  Desper  Desperate ate needs open up latent  gifts.  gifts.

The vigilant seeker will learn and evolve most during times of constriction and affliction. The reflective seeke r wil l experienc e heightene d spiritua l growt h an d opening s whe n ther e i s nowher e els e t o turn excep t t o Allah . Durin Durin g thes thes e time time s spiritua spiritua l fruit fruit s gro w fro m th e eart h o f th e abase d self , whic h has give n u p it s pretenc e o f powe r an d independenc e an d experience s unconditiona l contentmen t with Hi s Decrees.

Hikam 177  If  you  you want to want to receive gifts receive gifts,, then per then perfe fect  ct  your   your spiritual  spiritual  pover  poverty ty and desperate and desperate need : need : “Alm s ar e ar e onl  y fo  y fo r th r th e poor.  poor. ”  [9:6  [9:60]  0] 

He who knows himself knows his Lord. The Lord’s Infinite Power and treasures can only be accessible t o thos e wh o ar e establishe d i n thei r   pov  povert ert y an d tot totaa l rel relianc anc e o n Hi s Sust Susten enan ancc e an d Mercy ercy . So So rem remai n i n th e for fores es t o f you r bew bewiildere dere d impov poveri erishm shmen t an d th e hea heav ven s wil l rai n it s grac e upon you . Bereftnes s an d ‘non-existence ’ ar e i n trut h ou r essentia l realit y an d thi s knowledg e i s the foundatio n o f  gnosis.

Hikam 178  Realize  Realize yo  your  ur basic basic attributes and  He  He will aid  will aid  you  you with H with His is gre  great  at  Attributes.  Attributes. Rea  Realiz  liz ee you  you r lowlines r lowlines s an d  H e  H e wil l  wil  l he hel  l  p yo  p yo u wit h wit  h  Hi   Hi ss Sublimity  Sublimity .  . Rea  Realize lize yo  your ur helples helplessne sness ss and and He will will help you you with His His Power Power.. Realize Realize your your weakne weakness ss and  He  He will help will  help you  you with  His  His M  Might  ight and  and Force. Force.

When the the seeker seeker is establish established ed in the realiz realization ation of our basic basic primal primal hum human make-up, make-up, he is close to realizi realizin n g th e Divin Divin e Qualities Qualities , whic whic h ar e opposit opposit e t o these . Ou Ou r admittanc admittanc e o f ou r lim limitations , needs an an d slavehood slavehood , wil l reflec reflec t i n Hi s Perfec Perfec t Mirro r o f Limitles s Domin Dominion ion s an d Lights . Thi s stat e of honesty and sincerity in the seeker will bring forth His Light of Constant Mercy, Grace and Gifts.

Hikam 179  It m  It may be that miracles that miracles are give are given n to someone whose established soundness established soundness i s i s no t  perf  perfec ect. t.

Miracles are unexplained phenomena whose cause and effect are not perceived by us. These can occu r wit h huma n being s eve n thoug h thei r  virtuousnes virtuousnes s i s no no t perfected perfected . Allah’ Allah’ s Generosit y i s such such tha t i n orde r t o dra dr a w a slav e close r t o Him , H e allow s event s tha t ar e considere d miraculous . The ultimat e miracl e i s t o liv e i n fait h wit h tota l sincerit y an d submissio n t o Hi m an d th e propheti c way.

Hikam 180  Among   Among the the signs that it  that it is is the Rea the Real  l W Who has put  has put  you  you in a certain state is that  He  He keeps yo keeps you u in it with it with appropriate results.

The state of contentment and equilibrium is what all serious seekers aspire to. As long as the results an d outcome s o f ou r condition s an d experience s ar e steady , an d heighte n ou r spiritua l growth , then on e ca n onl y b e i n gratitud e t o Hi s direc t Merc y an d Generosity.

Hikam 181  He  He who holds fo holds forth rth fr  from om the standpoint of  standpoint  of his his own virtuous conduct will  conduct  will b b e silence d b d b y Allah  y Allah .  . Bu  Bu t h t h e wh o hold s hold s fort   fort h h fro  fro m th e standpoin t o t o f  Allah’s  Allah’s Ben  Benef efice icence nce towards him will not  will not be be silenced even silenced even when he misbehaves.

All All great attributes attributes belong belong to Allah, Allah, the the Praiseworthy, Praiseworthy, and whoever ascr ascribes ibes any of these qualities qualities to to himsel f wil wil l b e silence d b y Hi s Generosit y  b y rev reveal ealin g basi basi c hu huma n bere berefftnes tnes s an an d impov poveri erishm shment ent to His Grace race.. Al All shor shortc tcom omings an and dist distra ract ctiions ons fro from m Truth ruth bel belong ong to to the the sel self, and and all all forgiveness forgiveness and forbeara forbearance nce belong to Him. Him. Thus the gnostics, gnostics, who who act act through His His Ligh Light, t, will speak speak with His His tongue tongue . The y ar e no t concerne concerne d i

f thei r pronouncement s contai n debasemen t o r honoring , fo r they ar e no t affecte d b y oute r circumstances.

Hikam 182 The lights of the sages precede their words. Thus, wherever illumination occurs , occurs , expression expression arrives.

Men of wisdom have transcended the veils of the self and thus their lights are reflections from Him throug h thei r purifie d hearts . Th e illumine d one s therefor e spea k fro m thei r heart s an d henc e the powe r an d effectivenes s o f thei r expressions . Wha t i s transmitte d fro m a pur e hear t wil l resonat e in other hearts.

Hikam 183  Every  Every utterance that comes that comes fo  forth rth does so with the vestment of  vestment  of the the heart from which it emerged.

It is said that the tongue translates what is in the heart. If the heart is confused or sick, so are the utterances . I f th e hear t i s wholesom e an d  pure  pure , th the n th e utt utter eran ance ce s ar e rea rea l an d app appro ropr priiate ate . I f you con contem templat plat e dee deepl pl y wha t i s bei bein g sai said , yo u wil l com com e t o kno kno w th e sta statt e o f  th e speake r an d th e extent o f hi s connectednes s t o th e Truth , an d hi s positio n wit h Allah.

Hikam 184 Whoever has Whoever has been give been given n perm  permissio ission n to speak out  speak out will  will have have his expression understoo d b d b y hi s hi s listener s listener s an d hi  d hi ss indication s wil l  wil  l b b e clea r t  r t o o them.

The meanings and indications of words and their effect on the listener matter much more than the beaut y o f compositio n an d structur e o f  sentences . Permi Permissio ssio n an d qualificatio qualificatio n refe r t o th e exten t of establish establishm ment in His His Knowledge through through perfection of submi submission, ssion, obedience obedience and unconditional surrender to His Will. The words of the enlightened ones will penetrate and transform the listeners.

Hikam 185  Sometim  Sometimes es the lights of insights of insights will appear  will appear eclipsed  eclipsed when when pe  perm rmissio ission n has not been not been give  given n for   for their  their expression. expression.

There There is a great differe difference nce between between he who who is the legitim legitimate heir to a trea treasure sure and he who is a thief. Per Perm missio n i n disclosin g Divin Divin e Knowledg e wil l mak e comm communi unica catio tio n powerfu powerfu l an d effec effective tive . As fo r thos e wh o d o no t hav e tha t authorit y t o th e Truth , yo u wil l fin d thei r word word s wil l rin g hollo w with littl e effect.

Hikam 186 Their expression Their expression is either because either because of the of the overflow  from  from an ecstatic state or  fo r th r th e purpos  purpos e o f  guidin  guidin g   g a a disciple . disciple . Th e form  formee r cas r cas e i s i s tha t o t o f th  f th e wayfarer. Th e latte r belong  r belong ss t o t o enlightene d  guides  guides..

Inner ecstasy can bring about utterances and expressions that are beyond control for the novice, for h e i s overcom e b y hi s state . However , dee p insight s o r indication s emanat e fro m enlightene d teachers t o strengthe n an d guid e thei r disciples . Th e firs t typ e o f intoxicatio n expresse s shee r delight , whilst the second has the clear purpose and aim of transformation. The gnostic is aware of his own state and witnesses the condition of whomever he is addressing, and reads from his heart reflections of Truth.

am Wise utterances are nourishment to nourishment to needy listeners and  your   your share share in it is it is only what  you  you can can absorb thereof.

Profound sayings which emanate from a wise sage energize and motivate the listeners in the same way as the food of a banquet feeds and satiates  peop  peoplle. Seek Seeker erss di differ in thei theirr nee need d an and abi ability to abso absorr b nouri ourish shiin g word ord s an an d thu thu s wi wil l sel selec t wha t i s su suitabl tabl e an an d spi spiritu ritual alll y di digesti estibl blee . Th Th e courtesy is to take what you need and affects you without being critical, or concerned with that which is far from your reach.

Hikam 188  I t   I t coul  coul d  d b b e tha t h t h e wh o i s i s describin g  describin g a a statio n i s i s simpl  y  y expose d t  d t o o it  . And   . And it  it could  could be be that he that he who describes it has it  has arrived at  arrived at  it. This is confusing, save t o t o hi m hi m wh o ha s insight 

There There is a difference between between someone who iiss witnessing witnessing a station station and and he who is transformed and has attained attained that station. station. This This subtle differe difference nce is only clear to the wise and mature person who can differentiat e between someon e expressin g the jo y o f insigh t an d th e on e illumine d b y i t and transmittin g it.

Hikam 189 The wayfarer should  wayfarer should not  not  give  give expression to his inspirations, fo inspirations, for  r that  that indeed indeed diminishes its effect  upon his heart  and deprives and deprives him of  sincerity with his Lord.

When mystical insights are kept within the heart, they reflect repeatedly and activate other openings. When expressed their energy will produce an outer picture and meaning and thus the self derives pleasur e an d seek s mor e openings , whic h ma y lea d t o desir e fo r reputatio n an d  posi  positi tion on . Th Th e ser seriious ous seek seekee r i s adv adviise d t o gu guar d hi hi s hea hearr t an d loc k hi hi s ton tongu e i n cou courtes rtes y t o Tru Truth th..

Hikam 190  Do not stretch not stretch out  your   your hand  hand to to take fr take from om creation unless yo unless you u see see that the that  the Give r throug  r throug h h the m i s i  s you  you r  Lord   Lord  . I   . I  f suc  f suc h i s i  s you  you r  case , case , the n tak e tak e in accordance with the knowledge [tha knowledge [that  t  He  He is the Giver].

As a slave slave you can only ask from your your Lord. Therefore, if you you ask anythin anything g from creation, you are only authorized authorized to to do so when you perceiv perce ivee that the real Giver behind them is your Lord, and they ar e Hi s agents . Whe n yo u se e Hi m a s th e Sourc e the n tak e i n accordanc e wit h you r  knowledge regarding the generosity of the giving hand and your real needs.

Hikam 191  It may may well be be that that the gnos gnostic tic is asha asham med of addr addres essing sing his needs needs to his Lord  Lord because because he is content with content  with his Lo his Lord’ rd’ss Will. Thus, how  can can he not be not be ashamed in demanding from His creation?

Allah in His Mercy has made it easy for us to express and confess our inadequacies and needs. The enlightene d being , however , know s tha t whateve whateve r stat e hi s Lor d ha s pu t hi m i n i s th e bes t fo r him him.. Therefore it would would be even more more unacceptab unacceptable le to make requests request s from his his Lord’s creation. Whoever witnesse s th e Sourc e wil l no t b e concerne d wit h secondar y cause s dependen t o n th e Source.

 Section  Section 21: Hikam 192–203 Hikam 192 When you are confused regarding two directions, follow the one less agreeable to the self. For indeed  For indeed nothing  nothing weighs weighs on the self, but that  but that it  it is is true.

The nature of the self is to assert itself and its desires at all times. Thus the veils of the self are natural t o it s protectio n an d self-assertion . T o ope n u p th e window s o f ligh t an d guidanc e th e seeke r transcends the lower spheres of the self by simply opposing its demands and attachments. One test many seekers us e i s t o visualiz e deat h whils t pursuin g a n objective . I f yo u ar e conten t t o leav e thi s worl d wit h that undertaking , the n it s directio n i s toward s th e Trut h an d agains t th e self.

Hikam 193  Among  Amongst  st the the signs of  following   following one’s one’s whims is haste in supererogatory supererogatory good deeds good deeds and sluggishness and sluggishness in fu in fulfilling  lfilling the the obligatory ones.

The foundation of spiritual progress is based on a hierarchy of orders and obligations. The first step is adherence to His Book and the way of the Prophet. Prophet. Then come all other recom reco mmended and and desirable desirable virtue virtue s an an d goo d actions actions . Withou t a str stron on g foundatio foundatio n th e hous e wil l no no t withstan withstan d th e storm s of events.

Hikam 194  He  He laid laid down down spe specif cific ic times times for for acts acts of worship worship so that pro procra crastina stination tion would would not diver divertt you you from from them, them, and and He He prolo prolonge nged d their their times times  for  for you you so so that  that  you  you would have would have some choice.

There are ideal times for prayers and yet there is flexibility. For example, the noon and afternoon prayer s hav e a preferabl e tim e fo r thei r   perf  perfor orm mance ance , ye ye t the the y ca n b e perf perfor orm me d duri durin n g a per periio d of sev severa era l hours ours . How Howev ever er , du du e t o Hi Hi s Know Knowlledg edg e o f huma n weakn eaknes es s an an d forgetfulness , H e ha s given us some choices of when to perform our worship and obligations.

Hikam 195  He  He knew  of the of the laxity of bondsmen of  bondsmen in relationship with H with  Him im,, so H so  Hee made obedience to Him obligatory. Thus He drove them to obedience with the chains of obligation. “Your Lord is surprised at people who are driven to Paradise by chains.” 

The The Generous Creator Creator knows knows the lower lower human human tendencies and its forgetfuln forgetfulness ess and thus has com comm mande d u s t o remembe remembe r Him Him , pra pra y t o Hi m an d perfor m ou r dutie s an d worship . Mos t people nee d th e reminder s an d obligation s to forma l worship . Other s desir e knowledg e of  Hi m and illumination . Fe w being s simpl y ador e Alla h an d worshi p Hi m a s a n expressio n o f thei r tru e passion o f Truth . I n al l case s obedience , submissio n an d performanc e o f dutie s ar e th e rule s o f th e pat h t o the Garden.

Hikam 196  He  He made service to H to Him im obligatory fo obligatory for  r  you  you and as and as such has not obliged  not obliged  yo  yo u wit h wit h anythin g  anythin g othe othe r tha r tha n entr  y  y t o t o Hi   Hi ss Garden.

To serve, serve, submi submitt to and and obey obey Allah Allah is to give give up other other than Him. Him. Perfo Performin rming g our duties with unconditiona l lov e an d submi submissio ssio n t o Hi s Wil l lead s u s t o th e Garde Garde n an d tha t i s th e rea l goa l o f life life an d struggl e i n creation . H e mad e th e mean s o f transcendin tra nscendin g th e veil s o f worldl y existenc e as obligations upon us, for He has created the Garden for the children of Adam.

Hikam 197 Whoever thinks it unlikely that Allah should save him from his carnal desires or lead  or lead him him out of  out of his his distractions, has deemed  the  Divine  Divine Power   Power to to be weak: “And  Allah  Allah has pow has power  er over  over everything.”  everything.”  [18:  [18:45]  45] 

Allah has power over all matters and situations, both within reason and beyond reasoning. It is He Wh o bring s fort h th e livin g fro m th e dea d an d th e dea d fro m th e livin living g , bot h literall y an d figu figuratively ratively.. Hi s Merc y an d Grac e cove r al al l situation s an d creations creations . Th e sincer e seeke seeke r ha s hig h expectations an d optimis m i n realizin g thi s outcome.

Hikam 198  It m  It may be that darkness that darkness has descended over  descended over  you  you in order that  order that  He  He may make make you aware of the t he value of His blessings upon you.

It is said that the Garden is surrounded with fires and thorns. Wrong actions and the dark veils which accompan y the m coul d b e th e caus e o f  redirectio n fo r th e seeke r t o Hi s Closenes s an d Mercy . His reprimand is a reminder and awakening to correct courtesy.

Hikam 199 Whoever does not know the value of graces when they are present knows thei r  thei r valu valu e whe n the y the y ar e ar e lost.

We appreciate appreciate and recogni recognize ze the value value of health when when we are ill. ill. All goodness in life life is often taken fo r grante d an an d gro w i n apprec appreciatio iatio n whe whe n w e suffe r an d experienc e afflictio n an d loss . Th e diligent seeke r pray s t o Alla h fo r lastin g grace s an d offer s gratitud e t o Hi m i n al l situations.

Hikam 200  Do not be not be dazzled by dazzled by the advent  of  grace  gracess so that  you  you fail   fail to to fulf  fulfill  ill  yo  your ur obligations obligations of thankfulness, of  thankfulness, for   for that  that  would indeed  would  indeed  lower   your   your state. state.

His Continuous Bounty can bring about complacency or can overwhelm the recipient. Praising Him i n gratitud e i s ou r duty , honor an d tru e statio n a t al al l times times . Th e gif giftt s an d openin opening g s whic whic h com e a s a resul t o f sincer sincer e gratitud e ar e greate r tha n th e grace s tha t hav e brough t th e nee d fo r thankfulness.

Hikam 201 When the sweetness of whims of whims and  pleasur  pleasures es takes hold of  hold of the the heart, incurable sickness results.

When the lower self is allowed allowed to pursue its des desires ires and fantasies, the seeker seeker has strayed strayed far from Truth Truth . Whe Whe n seriou s distra distractio ctio n take s hol d o f th e hear t an d veil s i t fro m th e illumi illuminatin natin g ligh lightt , then fals e justification justification s an an d selfis h reasonin reasonin g becom becom e th e commo n reference reference s fo r  actions . I t i s sai d t o be easie r t o carv e rock s wit h one’ s bar e finger s tha n t o remov e th e hardene d veil s o f whim s fro m the heart.

Hikam 202 Carnal desires Carnal desires will not  will not leave leave the heart except  heart  except through through disturbing  fear   fear or or strong yearning.

Removing sickness from the heart requires shock treatment, which is based on great fear of disaster as well as intense yearning for true guidance and salvation. To experience and and realize His His Majesty Majesty an d Powe Powe r i s th e doorwa doorwa y leadin g t o Hi s Beaut y an d Bounty . Withou Withou t thes e jolt s an d shake-ups , the heart may remain enveloped and dead.

Hikam 203  Just   Just as as H  Hee does not love not love deeds which are are not completely not completely fo  for  r  Him  Him,, similarly He does not love not love the heart  which contains within it love it  love of other  of other than than H  Him im.. As for  As for those those actions with association, H association, Hee does not accept  not accept  them. And  them.  And as as fo  for  r th th e hear t  hear  t wit  wit h h association , association  , H   H ee i s i  s disconten t wit  t wit h h it.

Th e entir e Pat h o f gnosi s i s founde d o n Tawhi d  i  i n Manif Manifesta estations tions , Attribute s an d Essence Essence . All confusion confusion s an an d discord discord s ar ar e du e t o a lac k o f percept perceptio io n o f Hi s Oneness . Thu s an y actio n o r intention i n whic whic h ther e i s car e fo r reputatio reputatio n i s a n ac t o f association assoc iation . A hear t canno t accommodat e worldly desire s an d Divin e Lov e a t th e sam e time . Allah’ s Ligh t wil l onl y b e effulgen t whe n H e i s exclusive i n ou r mind s an d hearts.

 Section  Section 22: Hikam 204–209

Hikam 204  Some  Some lights are are given  given leave to arrive and some and some lights are give are given n leave to penetrate.

His His Lights Lights reflect in the the heart aspects aspects of of Divi Divine ne Attributes, Quali Qualities ties and Nam Names. Lights Lights and inspirations inspirations ofte n desc descen en d unexpecte unexpectedly dly , an d d o no t alway s mak e a lastin lastin g impac impac t i f the y simpl simpl y touc h th e heart withou t movin movin g it . I t i s th e differenc e betwee betwee n hearin g th e new new s tha t ther  e i s a fir e i n a distan t town an d th e urgenc y o f dealin g wit wit h a fir e i n th e kitche n o f one’ one’ s ow n house house . On e take take s som e o f your  attention , th e othe r demand s al l you r instan t action.

Hikam 205  I t   I t coul  coul d  d b b e tha t light  t light ss com com e upo n yo u bu t  fin  fin d th d th e hear t  hear t  fille  fille d u d u p with for with form ms of crea created  ted things, things, thus they return from where they descended.

A pure heart is necessary in order for a transformation to take place. So long as the heart has other preoccupations , th e descendin g insight s an d ligh lightt s fro m th e Unsee Unsee n wil wil l no t mov mov e i t o r energiz e iit. t. T o experienc experienc e an d enjo y th e beaut beaut y o f a moo n yo yo u nee d a clea r eye , otherwis e preoccupatio n with impaire d visio n wil l rui n th e experience . Th e sam e i s wit h a n attache d o r preoccupie d heart.

Hikam 206  Empty  Empty you  your  r heart  heart of  of other  other than than Allah  Allah and it  and it will  will be be filled   filled up up with gno with gnostic stic know knowledg ledges es and insights. and insights.

The The heart heart can can only only reflect higher higher knowledges when itit is clean clean and clear like like a polished polished mirror reflectin reflectin g lig light ht . Subtl S ubtl e inspiration s an d openin o pening g s ar  e alway s available available , bu t the y wil wil l onl y b e relevan relevantt whe n th e hear t receiv receivee s them , relate s t o the the m an d act s upo n them . Th e wholesom wholesom e hear t contains nothin g othe r tha n Hi s love , trus t i n Hi m an d contentmen t wit h Hi s Will.

Hikam 207

 Do not consider  not consider  His  His givin  giving  g to to be slow, but rather  but rather se seee how slow  how slow is is you  yourr appr approac oach h to Him. Him.

Allah’s Generosity precedes all asking and His Mercy encompasses every known and unknown situation. The reason that we do not perceive His Grace and gifts is because of the faulty human mediu m du e t o distractio n an d lac k o f prope r courtesy , readines s an d response . Thi s i s accomplished throug h remembranc e o f Alla h wit h tota l sincerit y an d singularit y o f attention.

Hikam 208  I t   I t i  i ss possibl   possibl ee t o t o fulfi   fulfi ll  ll som som e obligation s i n i n time , time , bu t i  t i t  t i  i ss impossibl e impossibl e t o t o fulfill   fulfill the the obligations of every moment, for there is no moment wherein Allah does not hold  not hold against  against  you  you a new obligation new obligation or a or a certain command. So command.  So how can yo can you u fulfill   fulfill the the obligation of  others when yo when you u have not  fulfilled   fulfilled  Allah’s?  Allah’s?

For the the disciplined disciplined seeker seeker it is usual to perform the prescribed prescr ibed obligations obligations on time, time, such such as prayers an d fasting . However , ou r ow n inn innee r state state s a s wel l a s th e chang c hangin in g time s hav e thei r dem demand s and needs. needs. The vigil vigilant ant seeke seekerr is gratefu gratefull when given, given, and patient patient when deni denied. ed. He is forgiving when wronged , an d ask s forgivenes s whe n h e ha s wronged.

Hikam 209 That  part   part of  of  your   your life life which has gon has gonee by is not replaceable, not replaceable, and what  and what  you  you have have got  from  from it is it is of no of no real value. real  value.

The The greatest greatest gift is realizin realizing g the truth of the the moment. moment. You cannot replace replace the past, pa st, nor maintain maintain what yo u hav hav e achi achieve eve d o f it . Th e sincer e seeke r wil l regre t th e waste d pas t an d i s no t unde r th e illusion tha t pas t achievement s ar e o f an y lastin g value . Thu s th e wis e kno w tha t wha t wa s misse d ca n be replace d wit h better , b y Hi s Grace.

 Section  Section 23: Hikam 210–222 Hikam 210 You You cannot love cannot  love anything without  anything without being  being its its slave, but  He  He would not  would not want  want  yo  yo u t o t o b e someon e else’ s else’ s slave.

Whatever you wish or desire will possess you, according to the intensity of that wish or desire. Allah has created love and desire in order to lead us to the Source of all life – Himself. All other desire s an d love s pas s an d vanish , a s al l existence s ar e shadow s o f Hi s Eterna l Light . However , the love of those who truly love Him brings one closer to the freedom of enslavement to Him.

Hikam112 Your obedience does not benefit Him nor does your disobedience harm Him. He has only commanded the one and prohibited the other for your ow  your ow n n benefit.

Allah is totally Independent of all His creation, and their good and bad actions. Obeying and yielding t o th e Divin e Wil l i s th e highwa y whic h lead s t o th e Divin Divin e Presence Presence . Acces Acces s t o Hi s EverEver-pres present ent Merc y come s throug h recognitio recognitio n o f ou r need s an an d inadeq inadequacie uacie s an d callin callin g upo n Hi s generosity an d Graces . Hi s promise d Mercie s ar e alway s there , an d ca n b e experience d b y u s al l i f w e accept ou r dutie s an d humbl e positio n first.

Hikam 212  His  His Sub  Sublime lime Glory is neither increased  neither increased when when someone draws near to near to H  Him im,, no r i  r i ss Hi   Hi ss Glor  y  y decrease d whe d whe n someon e draw s draw  s awa  y fr  y fro o m Him  Him..

Allah is the Most Majestic, Glorious, Sublime Truth, regardless of whether we recognize that fact or den y it . Hi s Glor y doe s no t increas e o r  dimin diminis is h throug throug h an y create d action action . I t i s onl y th e thril l of th e seeker’ seeker’ s hear t tha tha t incre increase ase s whe n h e experience s th e closenes s o f hi s Lord . Hi s Ligh t cover s all know n an d unknow n existence s an d overflow s fro m th e purifie d heart s o f dedicate d seekers.

Hikam 213 You You r arriva r arriva l a l a t  Alla  Alla h i s i s throug h throug h you r arriva r arriva l a l a t knowledg  t knowledg ee o f  Him;  Him; otherwise, Allah otherwise, Allah is beyond being  beyond being reached  reached and  and nothing  nothing ca can n be jo be joined  ined with with H  Him im..

Closeness to Him through knowledge has several levels. Through submission, acceptance of unifying actions, intentions and essence we will witness how His diverse Attributes, such as Beauty and Majesty meet. When the seeker disapp ear s i n Hi m fro m al l manifestations , on e realize s tha t H e i s the On e Unique , Sourc e o f al l existence s Whos e lik e doe s no t exist.

Hikam 214 Your nearness to Him means your witnessing His Closeness. Otherwise, what is the relationship between you, a transient entity, and   His  His Ever Ever-Pr -Pres esenc ence? e?

We experience in our physical physical and material existence relative nearness and a nd farness from Allah. Allah. As for Allah, Allah, Who is the Creator Cre ator of time time and space space,, and Who permeates all existences, there is no distanc e o r tim e unles s Hi s Powe r an d Ligh t i s withi n it . H e control s al l relate d energie s therein. Closenes s o r knowledg e o f Hi m i s al l relative , an d describe describe s th e exten t o f th e veil s o f th e self , which which resul resultt s i n awarenes awarenes s o f  th e ever-presen t Trut h an d Essence.

Hikam 215 Truth s arriv e i n i n ‘batches ’ throug  ’ throug h h illumination , illumination , whil e whil e thei r  thei  r explanation explanation comes after awareness. after  awareness. “So when We recite it, fo it,  follow  llow  its recitation. Ind recitation. Indee eed, d, upo upon n Us rests making it  making it evident.”  evident.”  [75:  [75:1818-19 19]  ] 

Illuminating insights insights and subtle knowledges desce descend nd upon upon the hea heart rt of the seeker seeker as as bundles of light light s an d openin openings gs . Discriminatio Discriminatio n an an d detaile detaile d meanin g an d wisdo m follo w late r fro m hear t to intellect. First divine gifts arrive and then the individual components are discerned and recognized within consciousness.

Hikam 216 When divine inspirations descend upon descend upon yo  you u they demolish yo demolish your  ur (selfish) (selfish) habits. “Surely the kings, when they enter a enter  a town, ruin it.”   [27:  [27:34]  34] 

It is our habits and distractions which are the root of spiritual veils. Thus, when rays of truth pierce through the seeker’s heart, other illusions and  perc  percep epti tion onss mel meltt away away.. Wh When the the sun sun sh shines, es, the the lilights of of fee feebl blee can candles dles di disapp sappea ear. r. Wh When the the Mi Mighty Ki King con conquer querss a city city, its previ previous ous rul ruler‘s er‘s  pow  powers ers ar e red redu uce d t o nau naug ght.

Hikam 217 The inspiration comes fr comes from om the pre the prese senc ncee of the of the Omnipotent. As Omnipotent. As a result, nothin g  nothin g oppose oppose s i t  i  t withou withou t bein t  bein g   g smashed  smashed  .  . “Nay , “Nay , bu t  w e w e hur l  hur l th th e truth against falsehood and it prevails against it, and lo falsehood vanishes.” [21:18] 

Divi Divine ne inspirations inspirations and and ligh lights ts are are so powerful powerful that that they will will destroy resistance resistance and veils when when they descend desc end . Al l transien t an d worldl y value value s disappea r whe n trut h arrives arrives , i n th e sam e wa y a s ni nigh ghtt vanishe vanishe s whe n da y arrives , an d fea r disappea d isappearr s whe n courag courag e arriv arrives es . Althoug Althoug h al l apparen t realities are caused by One Truth, they disappear in its Effulgence. With the Absolute, the relative has no presence.

Hikam 218  How   How ca can n the Truth be veiled by veiled  by something whilst  something whilst  He  He is pr is pres esent  ent and  and evident  evident i  i n n wha t i  t i ss considere d a d a s a veil.

The The Truth prevail prevailss over all realities realities and and manif manifesta estations. tions. Therefore, what you consider to be a veil has has already within within it the truth of its nature, which which it indicates. The traces and signs of Truth permeate all existences, known and unknown. It is only our lack of attention and distractions that make us  perc  percei eiv ve vei veill s an d bar barri rier ers. s.

Hikam 219  Do not despair  not despair of  of the the acceptance of an of an action which was not accompanied not accompanied by awareness and presence. Sometimes He accepts an act, the fruit of which yo which you u have not  perc  perceive eived  d right  right away. away.

Our actions are accep a cceptable table according according to the extent of their their sincerity and and dedication. dedication. The The benefits of a sincer sincer e act , however , ma ma y no no t b e fel t o r  realiz realizee d immediate immediately ly . Th e rea l benefi benefi t an d fruit s o f all dedicate dedica te d action action s an d obed obedience ience s i s i n improvin improvin g ou r submissio submissio n an d perfor performi min ng ou r duties . His Graces have preceded our actions anyway. Thus our dedicated actions and virtuous deeds are in themselves the objectives, and any subsequent fruits are the future by-products of virtuous actions.

Hikam 220  Do not be not be plea  pleased  sed with with an inspiration whose fr whose  fruits uits yo  you u do not know. not  know. The purpose of rain clouds is not to give rain. Their only  purpos  purposee is to bring  bring  fort   fort h h fruit.  fruit.

It takes takes the the pure heart of an illu illum mined, ined, contemplative contemplative bein being g to perceive perceive the true meanin meaning g and purpose o f a n even t o r situation . Tru e inspiration inspiration s wil wil l brin g fort fort h worthwhil worthwhil e result s b y motivatin motivatin g th e heart hear t towards towards high higher er attributes attributes and goodly actions, leading to selfl selfless ess dedications dedications to Allah. Allah. If a process doe s no t lea d t o a fruitfu l outcome , the n ther e i s n o reaso n fo r optimisti c anticipation.

Hikam 221  Do not seek  not seek the the per  perm manenc anencyy of inspirations of inspirations after they after they have already bestowed thei  bestowed thei r  r light  light ss an d deposite d deposite d thei  d thei r  r meanings meanings .  . Certainl   y i n i n Alla h yo u have wealt h wealt  h tha t supersede t supersede s everything  ,  , whils t nothin t nothin g   g wil  wil l  l replac replac e you  you r need  r need of  of  Him  Him..

Inspirations and insights descend upon the heart when the conditions of receptivity are right. Longing fo r the m wil l onl y brin g abou t spiritua l anxiet y an d fals e expectations . You r fait h an d trus t i n His Bounty will overcome all your desires, both gross and subtle. What is expected of  us is unconditional loyalty , submissio n an d dependenc e upo n Him.

Hikam 222 The fa The fact  ct that  that  you  you look up look  up to other than other  than H  Him im is a proof   proof that  that  your   your existence existence is not  for   for  Him  Him..  And  your   your concern concern for   for losing  losing other  other than than  Him  Him is a proof   proof that that you have not reached Him.

If you have have trul truly y abandoned yourself to Allah Allah you will will not not look for or miss any aspect aspect of of this this exi existence stence . Whoeve r witnesse s Hi s Essenc e i n ever  y situatio situatio n wil l no t b e surprise d o r anxiou anxiou s about abo ut an y creationa l chang e o r loss . Ther e i s n o concer n whe whe n on e i s wit h Allah Allah , an d ther  e i s n o lasting comfor t o r eas e wit h othe r tha n Him.

 Section  Section 24: Hikam 223–237 

Hikam 223  Delights,  Delights, though though varie varied d in their manif manifes estations tations only only occu occurr as a result result of witnessin g  witnessin g  Hi   Hi m m an d  Hi   Hi ss Nearne  Nearness ss .  . Suf  Suffe fering  ring  ,  , thoug h thoug h varie d i  d i n n its manifestations, is due to what veils Him. The reason for suffering is the veil, and  full delight   full delight occurs occurs by looking at  looking at  His  His Generous Face.

Deligh Delights, ts, pleasures and joys can ca n only only be maintained maintained by gratitude and contentm contentment. ent. Life’s strug struggl glee relate relate s t o concer concer n an d th e desir e t o maintai n delight s an d avoi d pain . Th e roo t caus e o f al l suffering i s th e absenc e o f wha t i s loved , an d tru e jo y i s i n seein g th e Beloved , th e Bestowe r o f light s and delights . Awakenin g occur s whe n w e ar e relieve d fro m th e veil s an d falsehoo d o f ascribin g jo y to creationa l messenger s rathe r tha n t o th e Tru e Source.

Hikam 224 What the What the heart experiences heart experiences as worries and sadness and sadness is due to being barred being barred from inner vision.

Worries and anxieties relate to past losses or future uncertainties. Thus, grief and concerns relate to pleasure s an d pains . Whe n H e i s witnesse d a s th e Essenc e an d Caus Caus e behin d al l situation situation s an d when on e i s conten t wit h Hi s Grace , the n spiritua spiritua l visio visio n i s opened . I n thi s state s tate , sadnes s an d afflictions become purifiers of the heart and causes of higher insights regarding His Presence.

Hikam 225  An aspect of  aspect  of the the pe  perf rfec ection tion of blessing  of blessing upon upon yo  you u lies in H in  His is pro  providin viding  g  you  you with what is enough enough for for you, you, and holding holding you you back back from from transgressing boundaries.

One of Allah’s great gifts is to bring about restriction, contraction and shortages, to reduce human arrogance, false self-reliance and other vices of  the self. Sufficiency in provisions and reduced worldly involvement bring about greater opportunity for spiritual growth. The more the worldly wealth and power the greater the worries, stress and potential grief. Worldly chaos and injustices are mostly due to personal and collective ambitions, excesses and transgression of bounds.

Hikam 226 When what  gives  gives you  you pleasur  pleasuree is less, yo less, your  ur sorrow  sorrow will  will also also be less.

Sorrow Sorrow is the outcome of perceiv perce ived ed loss and and pleasure relates re lates to findin finding g what what is desirable. des irable. The fewer situation s o r thing s yo u wan t o r loo k  forwar d to , th e les s likel y yo u ar e t o b e disappointed . Allah’s appointmen t i s foreve r reliabl e an d eve r present , whil e disappointment s wit h falsehoo d wil l continue as part of His Design so that we give up pursuit of pleasures, which do not last.

Hikam 227  If  you  you do not want  not want to to be disappointed, do not take not take upon you upon yourse rself  lf a a position  position tha t wil  t wil l  l no no t las t las t  fo  fo r  you.  you.

As all situations situations in this this lif lifee are are temporary, temporary, it is im important portant not to get attached attached to to a position position,, power power or wealth . N o situatio n o r even t i n thi s worl d ha s an y durability , an d ye t w e alway s see k reliabl e and secur e referenc e point s an d states . T o reconcil e thi s apparen t paradox , th e seeke r journey s i n thi s life wit h hi s hear t an d focu s i n th e Hereafter , beyon d th e limitation s an d change s o f th e worl d o f Time an d Space.

Hikam 228  If beginnings  If beginnings are are attractive to you to you,, the endings will make will make you  you withdraw. If  withdraw. If thei  thei r  r appearance appearance s invit e invit  e you  you , thei r  thei r conten conten t wil  t wil l  l repe repe l   you.  you.

The wise person will always look at the final outcome, and with such an outlook the seeker will not easil y fal l pre y t o changin g desire s an d  pass  passiions ons . Th e gl glitte tte r an d oute oute r att attra ract ctiion s o f th e wor worll d wi will war war n th e con contem templat platiiv e seek seekee r tha tha t th thes e di distra stract ctiion s wi wil l onl onl y lea d t o disappointmen t an d lamentation. Whe n th e worl d come s toward s yo u i t preoccupie s an d enslave s you . Whe n i t depart s fro m yo u it leave s yo u beref t an d sad.

Hikam 229  He  He only made the world a world a place  place liable to change and a and a mine of distress of distress in order to order to make yo make you u undesirous towards it.

Any intelligent person always seeks constant or lasting goodness. However, Allah has programmed worldl y lif e experienc e i n suc h a wa y tha t w e tast e a divers e rang e o f difficultie s an d ease , a s wel l as aspect s o f th e Hereafter . Sinc e an y desirabl e experienc e canno t las t i n thi s world , th e intelligent seeker will not be attached to it, so as to avoid inevitable suffering.

Hikam 230  He  He knew  you  you would not  would not accept  accept abstract  abstract counsel  counsel so so H  Hee made yo made you u sample worldly experiences so that their  that their departure departure fo  for  r  you  you would be would be easy.

Each human being will personally experience a certain amount of hardships and afflictions so that attachments and love of this world will weaken and disappear. The Merciful Creator will expose His creation to worldly illusions, veils and troubles so that we turn away from this futile darkness towards illumination. Intellectual or abstract advice is far less effective than direct experience of worldly distractions, which can prompt one to seek  remedies and healing from its poisons.

Hikam 231 Useful knowledge Useful  knowledge is that whose that whose ray of light  of light expands expands in the breast and breast  and removes the veils of the heart.

When high higher er lights and insights insights act upon upon the hea heart rt they they energize itit and open open up new new vistas of unveiling unveiling an d knowledge knowledge . Effectiv e knowledg e relate s t o cautiou cautiou s awareness awareness , resulti resultin n g i n consideratio consideratio n of outcome s an d attain atta inm men t o f a desirabl desirabl e destin dest in y base d o n constan t awarenes awarenes s o f Hi s Presenc e and Effulgence.

Hikam 232 The best knowledge best  knowledge is the one accompanied by accompanied  by cautious awareness.

Knowledge is a source of power, and if you do not approach it with the correct courtesy it will be counter p roductive. In order for you to benefit from true true knowledge, you need to have submission, submission, sincerit y an d trus t i n Hi s Merc y an d Grac e a s wel l a s cautio cautio n an d fea r o f Hi s Absolut e Power . If If knowledg knowledg e i s no t boun d i n thes thes e cloak s o f modest y an d hum humil ility ity , i t ma y brin g abou t increase d love o f thi s world , includin g lov e o f reputation , an d ma y resul t i n on e falsel y attributin g Divin e Attributes t o th e self.

Hikam 233 When knowledge is accompanied by accompanied  by fe  fear arful  ful awareness, awareness, it is it is fo  for  r  you.  you. Otherwise , Otherwise , i t  i t i  i ss agains t  you.  you.

One of the signs of fearful awareness of Allah is a lack of care for personal reputation or position wit h people , o r anxiet y regardin g provision s an d livelihood . Thus , th e pat h o f knowledg e i s bordered b y regula r signpost s agains t pitfalls , whic h includ e vanit y an d attachment s t o wealt h an d power. Awarenes s o f Hi m increase s ou r preparednes s fo r th e Hereafte r an d thu s facilitate s eas e i n th e face o f worldl y uncertainty.

Hikam 234 Whe n i t  i t  pain  pain s yo u tha t  yo  yo u ar e ar e no t  popula  popula r wit  r wit h h people  people ,  , o r tha r tha t the t the y  y come t o t  o yo u wit h wit h rebukes , rebukes , the n refe r t  r t o o knowledg e knowledg  e o f  Alla  Alla h i n i n you .  you . Bu  Bu t i  t i  f the  f the knowledge of Him in you does not satisfy or convince you, then your afflictio your afflictio n a t no t no t bein t bein g   g conten conten t  wit h wit h tha t knowledg  t knowledg ee i s i s wors e tha n your   your affliction affliction due to the pain the pain caused by caused by pe  people ople..

There are many obvious as well as subtle reasons that one is not attractive to people. Some of these reasons are great blessings, while others are due to personal personal faults faults and shortcomi short coming ngs. s. In In all cases, cases, if th e seeke see ke r i s i n tru e submissio submissio n t o Hi m wit h tota l fait fait h an d reliance , the n hi s concer n regarding huma n relationship s wil l b e insignifican t compare d t o th e relationshi p alread y establishe d wit h Him. One’s trouble and loss is greater when one calls Allah by the tongue, yet pursues creation and expect s a n answe r fro m it.

Hikam 235  He  He only only broug brought ht afflictio affliction n upon upon you you from from them so that that you do do not rely rely upon upon them. them. He wanted wanted to move move you you away away from from all things so

that you are not distracted  not distracted  from  from H  Him im by anything else. anything else.

To see creations as separate entities from the Creator can only cause us trouble and affliction at some time or another. The wise seeker will realize that he cannot rely on anyone except the One. Creational trouble s on e driv e toward s relianc e upo n th e Creato r an d fre e th e hear t fro m attachm attachment ent s t o other other tha n Him . Th e natur e o f thi s worl d i s tha t al a l l hum humaa n relationship relationship s ca ca n caus e troubl e an an d har m unl unless ess base d o n th e pat h t o Him , b y Hi m an d fro m Him . Al l o f creation , i n truth , ar e Hi s slave s and messengers.

Hikam 236 Whe n yo u kno w tha w tha t Shayta n does not  forge  forget  t  you,  you, then do not  forge  forget  t  Him  Him Who has has your your forelo forelock ck in His His Hand Hand..

Shayta n i s a creatio creatio n o f Alla Alla h t o b e recogni recognize ze d an d thu s avoided . I t i s lik lik e a viru s tha t afflict afflict s the weak , bu t ha s n o effec t upo n th e stron g an d healthy . Th e diligen t seeke r i s constantl y awar e of Shayta n an d hi s subtl e ways , an d i s i n constan t remembranc e an d ahman an , dependenc e upo n th e Merciful, R Merciful,  Rahm  , th e Maste r o f al l creation . Depen Depen d o n Hi m alway s wit wit h hig hig h expect expectation ation s an d tota tota l trust, an d yo u wil l se e wonders.

Hikam 237  H e  H e mad e ad e Shayta n your   your enemy enemy so that  H that  Hee could  drive you drive  you towards H towards  Hims imself elf.. And  H And  Hee caused  disturbance of the of  the self  so that  yo that  you u continue drawing close drawing close t o t o him.

Fo r th e diligen t seeker , Shayta n ca n b e a n instrumen t o f movemen t toward s R s  Rahm ahman an .  . B y avoiding you r enemy , yo u mov e close r t o you r friend friend . Whe n yo yo u becom becom e awar e o f you r lowe r sel sel f an d its changin changin g tendencie s fo r worldl y pleasure pleasure s an d frivolou frivolou s pursuits , yo u realiz e tha t th e onl y safe have n lie s wit h Him . Thus , realizin g th e weaknesse s o f th e sel f an d it s vulnerabilit y i s balance d by acknowledgin g Hi s Gloriou s Qualitie s an d constan t protectiv e Guidanc e an d Presence.

 Section  Section 25: Hikam 238–264 

Hikam 238  He  He who who asc ascribe ribess hum humility ility to him himse self lf is in fact fact really really proud, proud, for for hum humility ility onl  y  y arise s ou t o t o f a  f a sublim e state . state . S   S o o whe n yo u attribut  e humilit  y  y t o t o yours  yourself elf,, then indeed  you  you are are the pro the proud  ud one. one.

The The lower nature of the self is to deny its its base base qualities qualities and to cover them up. There is a big diff differe erence nce betwee n attributin g a qualit y t o yourself , an d qualifyin qualifyin g indirectl indirectl y fo r tha t stat s tatee . Whe n yo u attribute attr ibute humili humilitt y t o yoursel yoursel f yo u ar e gracin gracin g an d honoring honoring it , an d thu s contra c ontradictin dictin g th e rea l presenc e of humility . Tru e humilit y relate s t o whe n yo u se e yoursel f mor e debase d tha n i t i s possibl e t o describe.

Hikam 239 The humble being is not the one who, when humble, sees himself above what  he has done. Rath done. Rather er,, the humble one is he who, when humble, sees tha t h t h e i s i s belo w wha w wha t h t h e ha s done.

Whoever ascribes ascribes any value value of humbleness humbleness to him himself has no share in the true attribute attribute of humi humili lity. ty. I t i s als o sai d that , h e wh o see se e s i n creatio n anyon e wh o i s wors e tha n himself , i s arrogan t and haught y fo r i n trut h th e basi c natur e o f th e sel f i s despicable . Whoeve r doe s no t se e an y virtuous state or station for the self is indeed humble.

Hikam 240 True humility originates fr originates from om witnessing  His  His Greatness and the and the manifestatio n o f  Hi   Hi ss Attributes  Attributes..

When you truly reali realize ze All Allah’s ah’s immense Qualities Qualities and Attributes, Attributes, His Powers, Eterni Eter nity, ty, Beauty, Majesty Majesty , Self-Dependence Self-Dependence , Merc y, etc. etc. , the n yo u ca n understan d huma n weakness , frailt y and dependenc e o n Him . Wit h thi s compariso n arise s humility.

Hikam 241  Nothing   Nothing ca can n remove yo remove you u from  from you  your  r  [hum  [human] attributes an] attributes other than other than witnessin g  witnessin g  Hi   Hi ss Attributes.  Attributes.

An aspect of natural human distraction is the illusion that we have “independent” power or ability, lif e o r knowledge . Th e basi c foundatio n o f   Ruh ) huma n existenc e i s th e shado w o f th e Ligh t o f Allah reflecte d throug h th e huma n spiri t (  Ruh  ) . W e ca n onl y transcen d th e shadow s o f thi s transitory existenc e b y witnessin g Hi s Eterna l Light.

Hikam 242 The believer is believer is pre  preoc occup cupied  ied with with pra  praising  ising  Allah rather than rather than being  gratef  grateful ul to himself, and he and he is pre is preocc occupie upied  d with with his duties towards  Allah rather than rather than remembering his remembering his go  good  od  fortune  fortune..

The faithful seeker will not attribute any higher qualities to himself, because he is preoccupied with contemplating Allah’s Attributes. Indeed, he cannot even consider his his good fortune and blessings, blessings, a s h e i s constantl y preoccupie d wit h remembranc remembranc e o f th e Or Orig igin inaa l Sourc e an an d Caus e taqwa ’ . o f hi s experiences. Th e diligen t seeke r i s preoccupie d i n gratitud e t o Alla h an d i s i n ‘ taqwa ’

Hikam 243 The lover is not the one who hopes for a recompense from his beloved or has a demand from Him. The lover is indeed the one who sacrifices for you; the lover is lover is not the not the one on whom yo whom you u expend.

True love is not based on reason or a transaction; it is simply unconditional dedication and devotion. The lover is simply drawn and driven to the  bel  beloved oved.. Th The moth other lov loves es her her of offspri sprin ng, how howev ever er ug ugly or or im imperf perfec ectt they they may be. be. Th The ori origin of all all lov lovee or pas passi sion on is a div divine qual qualiity impri printed ted in in our primal makeu p fo r th e purpos e o f ascendin g toward s Him.

Hikam 244 Were it not  it not  for the  for the ability of souls of souls to wander in wander in different arenas, different arenas, pro  progre gress ss for for the see seeke kers rs would would not not be realized realized.. There There is no distan distance ce between you and  Him  Him to be traversed, nor is nor is there any severance between you between you and  Him  Him that  you  you need to need to overcome in order to order to arrive.

The human souls wander in the world of activities like horses being trained and groomed in their arenas. Allah, Who is closer to us than closeness

itself, itself, has decre decreed ed that His Mercy and Ligh Lightt perm permeate al l existences . W e canno canno t im improv e o n Hi s Constan t Presenc Presenc e an d Mercy . Th e  jou  journe rne y yo u imagi agine you you are are tak takiing is sim simply ply to do with expl explor oriing the the sel selff and and tra tran nscen scendi din ng it tow towards ards its Sou Source rce an and Ori Orig gin. We We are are sti stim mulated ated by by His Design and Will and will increase in consciousness of Him by His Grace.

Hikam 245  He  He put  you  you in the intermediary world between world between H  His is King  Kingdom dom and  His  His Rea  Realm lm to teach yo teach  you u the importance of  your   your rank  rank amongst  amongst  His  His created beings, created beings, and to tell you that you are a jewel in which the pearls of His creation are hidden.

The human soul is an inter-space between the physical world and the spiritual. We contain all aspect s o f th e universe , gros s an d subtle . A t th e lowe r en d w e contai n th e vegeta l sel f an d th e animal self with our physical structure. At the higher end we are a rational self and a spirit without bounds. People of the middle path recognize and contain the lower selves and are thereby illumined through pure hearts reflecting the Original Light and Source.

Hikam 246 The cosmos contains you in respect of your bodily nature, but it does not do so with regard to regard to yo  your  ur spiritual  spiritual nature. nature.

We are created in this world and yet we are not of it. We relate and interact in this world with our bodies, minds and senses, and there is an appropriate appropriate ecology for for our physicality, physicality, but this existence existence wil l no t satisf y ou r spiritua spiritua l needs . Thes e ca c a n onl y b e full full y develope d beyon d th e worl d o f matter, causality and time/space. That is the pure Divine Dominion.

Hikam 247  So long  as the domains of the of  the invisible worlds have not  been opened  to the seeker, the created being is imprisoned by what  surrounds him and is confined to self-endearme self-endearment. nt.

All All hum human an beings beings are are the children of Adam and as such such are all spiritual spiritual seekers. seekers. In reality, no worldly achievements, achievements, security or riches will ever  suffice. We are only awakened when inspirations and openings from the Unseen thrill the heart and bring about the realization that our Source and Origin is Divine Light and that this world i s a shiftin g galler y o f illusions.

Hikam 248  So long as long as yo  you u have not witnessed  not witnessed the the M  Make aker, r, yo  you u are amongst created amongst created beings. But  beings. But when when yo  you u have witnessed  Him  Him,, created beings created beings are with yo with you. u.

The The seeke seekerr is chasin chasing g illu illusory sory worldly harmony harmony and security and as such is caught caught in creational creational change change , confusion confusion , aspiratio aspiratio n an d ambition ambition . I t i s onl y whe n yo yo u begi n t o awake n t o th e Divi Divine ne Presenc Presenc e tha tha t yo u journe y awa y fro m creatio n t o th e Creato Creatorr . An d i t i s onl y whe n yo u ar e confined t o you r Creato r tha t creatio n seek s you , rathe r tha n yo u seekin g creation . Thi s i s th e statio n o f inner jo y an d contentmen t tha t al l creatio n aspire s to , wit h o r withou t a pat h t o follow.

Hikam 249  It is  It is not a not a condition fo condition for  r being  being amongst  amongst the the enlightened  ones that  you  you must  den den y huma n attributes . attributes . Bein  Bein g   g amon amon g   g th th e saint s saint  s i s i  s

analogou s t  o the illumination of the of  the sun in daytime: it  appears on the horizon, but  is not  of it.  Sometim  Sometimes es the suns suns of His  Attributes  Attributes shine shine upon upon the night night of your your existen existence ce,, and sometimes and  sometimes  He  He withdraws that  fr that  from om yo  you, u, thus returning  yo returning  you u t  o  you  you r  limitations . limitations . S   S o o daytim e i s i s no t  fro  fro m yo u o r t  r t o o you ,  you , bu t rathe t rathe r it  r it come come s upo n you.  you.

In this this existence we cann cannot ot deny deny the hum human self and renounce renounce totally totally its lower nature and needs. We must be honest and admi a dmitt the darkness darkness of the soul and its lower tendencies. But, like the night, it can b e covere d b y th e effulgen t ligh t risin g fro m th e eas t t o th e west . Th e mor e th e seeke seeke r realiz realizee s his limi limitation tation s an d i s cauti ca utiou ou s regardin regardin g hi s slavehood , th e longe longe r h e wil wil l experienc experienc e delight delight . Th e sincere seeker seeker will will attribute attribute needs needs and limitations limitations to himself and Constant Constant Glory and Greatness Greatness to his Lord b y re reco cogni gnizin zin g hum humaa n bound s and His Limitlessne Limitlessness. ss. Cas t you r nigh t asid e b y piercin g throug h it wit h th e spea r o f abandonmen t an d fearlessnes s o f death.

Hikam 250  He  He guides  guides by H by His is created things created things to the existence of  His  His Nam  Names es and by and by the existence of  His  His Nam  Names es H  Hee points  points to the pe the perm rmane anence nce of  His  His  Attributes.  Attributes. By  By the pe the perm rmane anence nce of  His  His Attribu  Attributes tes H  Hee points  points to the reality of  His  His Ess  Essenc ence, e, since since it is it  is impossible fo impossible for  r an an Attribu  Attribute te to be self-subsistent.  He  He reveals the perfection of  His  His Ess  Essenc encee to pe to  people ople of ecstatic of ecstatic attraction to H to  Him im,, then  He  He turns turns them back back to the witnessing of His Attributes. Then He returns the m t o t o attachmen t t  t t o o Hi   Hi ss Names  Names ,  , the n h e turn s the m bac bac k t  k t o o th e witnessing  of  His  His created things. created  things. As  As fo  for  r the the wayfarer, the case is the opposite. The end  fo end  for  r the the wayfarer  is the beginning  fo beginning  for  r  the  people  people of  ecstasy. But  ecstasy. But this this is no t t  t t o o b e take n literally , literally , fo  fo r bot  r bot h h migh t occu t occu r o r o n th e path ,  path , on e i n i n his ascending and  ascending and one one in his descent.

All existential existential entities or events indicate indicate meanings and patte patterns, rns, which relate relate to divi divine ne qualities and names . Hi s Esse Essenc nc e i s th e unifyi unifyin n g an d controllin controllin g fiel fiel d behin d th e univers universee . Al l physica l realities realities ar e connect connectee d wit h th e meaning s behin behin d them . Whateve r eexist xist s ha s a n attribut attribut e o r a nam e which controls it. With deep contemplation and sensitivity, one comes to realize that all of these Attributes mee t i n On e Uniqu e Essence . Th e wayfare wayfare r ascend ascend s fro m physica physica l attribute s t o th e Divin Divin e Ligh Ligh t and Essence Essence . A s fo r thos e intoxi intoxicate cate d wit h Hi s Love , the y star t b y witnessin g Allah’ s Essenc e in bewilderment , an d the n descen d t o Attribute s an d existentia l realities . Th e wayfare r o n th e other hand , i s constantl constantl y concerne d wit h Allah’ Allah’ s manifestatio manifestatio n an an d hi s relationsh relationshii p wit h creations creations , meanings eanings and Attributes, Attributes, endin ending g with witnessing the Essence. The God-intoxicated ones descend from Him toward s creatio n whils t th e norma l wayfare r ascend s fro m creatio n toward s th e Creator.

Hikam 251  No one knows the value of the of the lights of hearts of hearts or their  or their secrets secrets except  in the Unseen world, ju world,  just  st as as the lights of the of the heavens do not  manifest, except in except  in th e visibl e visibl e worl d  worl d o o f th  f th e kingdom.

The lights and inspirations which come to the believing heart descend from another dimension, and canno t b e measure d an d contained . Equally , th e onl y evide evidenc nc e w e hav e o f heavenl y ligh lightt s i s what w e witnes s i n th e earthl earthl y kingdom kingdom . Th e ligh ligh t o f fait h i n th e hear t wil l continu e t o th e Hereafter, wherea s othe r worldl y light s an d manifestation s wil l cease.

Hikam 252 To experience the fr the fruits uits of obedience of obedience in this world are world  are the go the good  od tidings tidings fo  forr those who have have perform performed ed them and and are a prelude prelude for  for   furthe  furtherr rewa reward rd in th e Here  Hereafte after. r.

Most good actions have a reward in this world as well as in the Hereafter. The Generous Lord encourage s th e doer s o f virtuou s actio n b y givi givin n g the m som e immediat e reward reward s suc h a s contentment a t hear t an d increase increase d faith . Bu t th e u ulti ltimat mat e benefi benefi t an a n d provisio n depend de pend s upo n ou r rea readi din nes s f othe r next phase of life beyond time and space.

Hikam 253

 Ho  Ho w ca w ca n yo u see k recompens k recompens e fo r a dee dee d  H e  H e bestowe d upo d  upo n  yo u ou t  of charity? of charity? Or how can you seek recompense for a sincerity he has gifted upon you?

As all lif lifee is a gift from the Ever-Li Ever-Livi ving ng Creator, Creator, so so in reality the the Source Source of all action is Al Allah. lah. The sincer sincer e seeke seeke r wil l therefor e onl y prais prais e an d than k Hi m fo r an y goo goo d actio actio n tha t emanate emanate s fro m Him Him.. I n al l aspect aspect s w e posses posses s n o power , attribut attribut e o r existence , excep t tha t whic whic h ha s bee n grante d t o us.

Hikam 254 The lights of some of some pe  people ople pre  prece cede de their invocations, their invocations, while the invocations of some people precede their lights. One invoker calls  Him  Him to illuminate illuminate hi s hi s heart  ,  , whils t anothe t anothe r invoker’  r invoker’ ss hear t  hear t i  i ss illumine d an d an d thu d thu s h e calls H calls Him im..

There are those who embark upon invocation because their hearts have been thrilled by inspirations an d Divin e Presence ; an d ther e ar e thos e wh o invocat e i n orde r t o cleans e thei r hearts , s o tha t lights an d delight s ca n descen d upo n them . Accordin g t o th e statio n o f th e invoker , i t i s eithe r invocation tha t precede s lights , o r vic e versa.

Hikam 255 Ther e Ther e i s i s h e wh o invoke s s o tha t hi  t hi ss hear t  hear t  get   get ss illumined  ,  , an d thu d thu s h e i s i s in remembrance. And  remembrance. And there there is he who invokes with his heart illumined, heart  illumined, and he is in remembrance. He whose remembrance and light equate, will be guided by guided by his remembrance and   following   following of  of his his light.

Those whose invocation and lights are equal can be guided by their awareness. Seekers need to embar k upo n invocatio n i n orde r t o improv e th e conditio n o f thei r hearts . An d thos e whos e hearts ar a r e pur e nee d t o maintai n the m wit h invocation invocation . Th e enlig enlightene htene d one s ar e thos e wh o invok e an d are illumine d simultaneously . Onl y suc h a balance d bein g i s worth y o f bein g followed.

Hikam 256 There would not  would not be be any manifestation of outer  of outer awareness awareness unless it is it is based o based o n inne r contemplatio r contemplatio n an d witnessing. d witnessing.

If you are in a true state state of of remembrance remembrance and invocation, invocation, your inner inner state state would also be in refl reflection ection and delight. delight. You can can only pretend and put put up a face for a short time. The vessel will ooze what is in it.

Hikam 257  H e  H e mad e ad e yo u witnes s befor e befor  e yo u wer e wer e aske d t  d t o o profe  profess ss ,  , an d thu d thu s al l  al l  facultie  facultiess admitted  His  His Divinity  Divinity while hearts and the and the innermost realized  innermost  realized  His  His Unity.

Creations can only express what is latent in their own reality. Sugar expresses its glorification through its sweetness, vinegar confesses though its sourness, and pain is declared through agony. Ever y bein g worship s b y followin g it s Lord’ s origina l desig n imprinte d withi n it . I t i s onl y the hum huma n spiri t tha t ha s alread y bee n expose d t o an d soake soake d i n th e cosmi c ocean s o f Absolut e Unity Unity an d th e pur e hea hearr t wil l reflec t tha t truth.

Hikam 258

 H e  H e ha s ennoble d  yo  yo u wit h wit h thre e grace  gracess . H   . H ee mad e ad e yo u remembe r  Him  Him ,  , and had  and had it  it not  not been been fo  for  r  His  His Grace, yo Grace,  you u would not  would not have have been worthy of the of  the  flow of the invoca invocation tion of Him within you. you.  He  He made ade you you rem remember embered ed by Him sinc e  H e  H  e confirme d  H d  Hi  i  s relationshi  p  p wit h wit h you .  you . An  An d  H e  H e mad e ad e you remembered by remembered  by those with H with Him im,, thereby completing  His  His Grace upon you upon you..

The The contempl contemplative ative seeker seeker is in constant constant remembrance remembrance and awareness awareness of of the Source Source and and root of life life withi withi n him him . Th e illum illumin inee d on e i s remembere remembere d b y seeker s an d lover s o f Allah . Th e ultimat e gif t is tha t H e ha s selecte d u s an d absorbe d u s i n Hi s Light , purel y ou t o f Hi s Generosit y an d Love.

Hikam 259  A life may be long in long in ye  year arss but short  but short in in outcome, and many and many a life is short short in i n year  yearss but  great   great in in effects.

Tim Time as measured by hum humans is relative. We ssometim ometimes experience experience great openings openings or events during shor t period period s o f tim e an d vic vic e versa . Tha t i s wh y o n th e Da y o f Reckoning Reckoning , s o man y peopl peopl e wil wil l say, “W e wer e no t o n th e eart h fo r long longee r tha n a da y o r a n hour” . I t i s no t th e duratio n o f one’ s lif e that matter s whe n i t come s t o th e qualit y o f th e hear t an d th e awakenin g o f spirit . Wha t matter s i s the realizatio n o f Hi s Unity , withi n tim e an d beyon d it.

Hikam 260 Whoever has Whoever has been blessed in blessed in life attains in a short time short time such gifts such gifts fr  from om Allah that that canno cannott be conta contained ined by desc description ription or by by allusion allusion..

In this day and age age we are are overly overly concerned concerned with prolongin prolonging g life. life. But what we are ar e often often doing is is onl y prolongin g oute r struggle struggle , miser miser y an d ol d habits . I f goo d healt h an d a pleasan t lif e d o no t lead t o awakenin g t o th e ligh t withi n us , the n a lif e i s wasted . I f enlightenmen t i s attained , the n i t is irrelevant whether our life is long or short. Thus the enlightened ones act by Truth beyond the personal arena of outer  transactions. Their work sometimes appears miraculous or of lasting duration beyon d explanation.

Hikam 261  It would would be most most disapp disappointing ointing if you you are relieve relieved d from from preoc preoccup cupation ationss and then do do not not move move towar towards ds Him Him,, or if there there were were but few  few  hindrances and  yet   yet  you  you do not travel  not travel to to H  Him im..

We can make our liv lives es hectic hectic and full full of preoccupations preoccupations and comm commitm itments. ents. One O ne is indee indeed d fortunate enoug h t o hav e a perio perio d i n lif lif e wit h spac e an d tim e availabl e t o advanc e toward s spiritua l awakenings. Thes e opportunitie s mus t b e graspe d befor e i t i s to o late.

Hikam 262  Reflec  Reflection tion is the jo the journ urney ey of the of the heart within heart within the arenas of diverse of diverse creation.

Spiritual growth is founded on reflections and contemplations. At all levels, sincere and deep reflections revitalize the heart and bring forth subtle openings and knowledge. It is by means of a health y hear t tha t yo u begi n t o realiz e th e Divin e Unit y behin d creationa l diversity , an d th e healthy hear t i s tha t whic h i s energize d b y constan t awarenes s an d witnessing.

Hikam 263  Reflec  Reflection tion is the lantern of the of the heart, so when it leaves it leaves the heart has heart  has no light.

 Nou  Nourish rishm ment ent of the the hear heartt is a fun functi ction of of its its puri purity ty an and avai availlabi ability for for ref reflecti ection on an and insp inspiirati ration on.. That is why why we desire desire stea steady dy hea heallth, th, menta entall quietude quietude and and a wholesome wholesome heart. heart. Without this this nourishm nourishment lif lif e i s barre barre n an d confu c onfused sed . Whe n th e hear t i s alight alight , witnessin witnessin g an d awarenes awarenes s  bri  bring s for fortt h the the cog cogn nitiv tive pot poten enti tial al and and higher con consci sciousn ousnes esss in us.

Hikam 264  Reflec  Reflection tion is of two two kinds kinds:: the refle reflection ction of faith faith and confir confirm mation, ation, and th and th e reflectio n o f contemplatio  f contemplatio n an d witnessing  d witnessing  .  . Th e firs t i  t i ss fo r th r th e people  people of intellect  of intellect and  and scholarship scholarship and the and the second is second is for   for  people  people of witnessing  of witnessing and and insight.

The reflection of people of reasoning will increase their faith and take them higher than the limitations o f caus e an d effect . Th e reflectio n o f  enligh enlightene tene d witnesse witnesse s wil l onl y incre increas as e thei r inspiration inspiration s and chann channel el s t o th e Unseen . Ther e ar e man y phase s i n huma huma n progres progres s fro m th e gros s t o th th e subtl e and i n eac h phas e th e nourishm nourishmen en t differs . Alla h i s th e Ligh Ligh t o f Light Light s an d al al l o f creatio n refl reflect ect s an aspec aspec t o f  thi s Origina l Light , t o varyin g degree s o f densit y o r luminosity.

Treatises The The First Treatise First  Treatise Amongst the things that he wrote to some of his friends, (may Allah be pleased with him) he said: No w then , beginning s wil l brin g fort h thei r  hithert o unknow n end , an d thu s h e wh o begin s by Alla h wil l en d wit h Allah. That which preoccupies you is that which you desire and rush towards, and that which you hav e lef t behin d yo u care d les s for , an d whoeve r i s certai n tha t Alla h i s callin g hi m i s sincer e i n his seeking Him. And he who knows that all matters are in Allah’s hands will in every aspect rely upon Him . I t i s certai n tha t th e foundatio n o f thi s existenc e wil l b e demolishe d an d it s valuable s wil l be strippe d away . Thu s th e intelligen intelligen t bein g i s mor e joyou joyou s ove r th th e permanen permanen t tha n tha t whic whic h is transient transient . H e i s illumi illumine ne d an d gla d tiding s ar e eviden e viden t upo n him . Thu s h e turn s awa y fro m thi s abode and shuns it altogether. He does not take this world as a secure home, but will increase his yearning fo r  Alla Alla h whil e i n i t an d wil l journe y toward toward s Him , relyin relyin g upo n Him . Th e moun t o f hi s deter determi mination nation wil l b e i n constan constan t journe journe y an d wil l no t res t unti l i t i s i n th e Divin e precinct , th e caus e o f intimacy, the place of openings, and facing, and presence, and discourse, and witnessing and viewing. And thus, the Presence becomes the nest of their hearts, which they run to and dwell in. And whe n the y descen d t o th e spher e o f obligation s o r t o th e lan d o f changin g fortune s the y d o s o with permission , stabilit y an d certainty . Fo r the y d o no t tak e o n thei r obligation s (t o Allah ) wit h discourtesy o r distraction , no r d o the y tak e t o thei r (worldly ) fortune s wit h lus t an d passion , bu t instead , they hav e entere d therei n b y Allah , fo r Allah , fro m Alla h an d t o Allah. And And say: say: “My “My Lord, make me enter a truthf truthful ul entering, entering, and make me return a truthf truthful ul return”, return”, s o tha t I wil l se e You r Streng Stre ngtt h an d Powe r whe n Yo u mak e m e enter , an d wil l surrende r an d commit commit mysel mysel f t o Yo u whe whe n Yo u mak mak e m e g o ou t (t o creation) creation) . An d besto besto w upo n m e authorit y an d giv e me success and assistance assistance and give give help through me and not again a gainst st me. It It will will help help me to be aware of myself, myself, and obliterate me from the influences of my senses.

The The Seco  Second  nd Treatise Treatise Amongst Amongst the things that he wrote to to some of his friends friends,, he said said (may Allah Allah be please pleased d with him him): ): Although Although the eye of the heart heart witnesses witnesses that that Allah

is the One and Only Giver, sh Giver, shar ari` i` a requires fro m u s tha t w e mus t b e i n gratitud e t o Hi s creation. Indeed, in that matter, people are of three categories. One is distracted, immersed in his distractions , whic h ar e strengthene d b y hi s senses ,  bli  blinde d wit h reg regard ard s t o hi s spi spiritu rituaa l insig sight . Th Thus he he perc percei eiv ves gen gener eros osiity eman emanat atiing from rom crea creati tion on and and does does not not wi witnes tnesss itit as em emanat anatiing from rom the Lord o f creation , eithe r ou t o f conviction , i n whic h cas e hi s  shir   shir k  k  i  i s evident , o r els e ou t o f dependenc e on appearances , i n whic h cas e hi s sh s shir  ir k  k  i  i s subtle. The second is a being of truth, who has disappeared from creation and is witnessing the true King and has ignored causality by witnessing the root of all causes. Thus he is a slave facing the truth and its splendor appears upon him. A traveler following the path has realized its end, except tha t h e i s drowne d i n lig light ht s an d doe s no t relat e t o creation creation . Hi s intoxicatio intoxicatio n prevail s ove r hi s sobriety, hi s gatherednes gathere dnes s ove r hi s dispersion dispersion , hi s obliteratio n ove r hi s ongoingnes s an d hi s absenc e ove r his presence. The third is that of a servant who is more perfect than the second: he drinks, and increases in sobriety ; h e i s absent , an d increase s i n presence ; hi s gathere d nes s doe doe s no t vei l hi mfro m hi hi s separation, separation, no r doe s hi s separatio separatio n vei l hi hi m fro m hi hi s gatheredness ; hi s obliteratio n doe s no t overcom overcom e his his ongoingn ongoingness ess , no r doe s hi s ongoingn ongoingnes es s diver t hi m fro m hi s extinction . H e act a ct s justl y toward s everyone and gives gives everyone his proper due.

The The Third Treatise Third  Treatise He said (may Allah be pleased with him): When he was asked with regards to the Prophet’s words, “And my eye’s delight has been made to be in prayer,” whether that was particular to the Prophet or whether anyone else has a share or part in it, he answered: Indeed, the delight of the eye by witnessing is according to the ability to know the witnessed. The gnosis of the Messenger is not like the gnosis of  someone else; accordingly, someone else’s deligh t o f ey e i s no t lik e his. We have said said that the deligh d elightt of his eye in his his prayers prayers was was through through witnessing the Majesty Majesty of Hi m Wh o i s bein g contemplate contemplate d onl onl y becaus becaus e h e himsel f indicate d tha t by , “i n th e prayer” , fo r he did not say “by means of prayer”, since (peace and blessings be upon him) his eye was not delighted by means of something other than his Lord. How could it be otherwise? For he points to this station and commands others to realize it with his words, “Worship Allah as if you were seeing Him,” since it would have been impossible for him to see Him and at the same time witness someone else beside Him. An d i f someon someon e wer e t o say say , “Th e deligh t o f th e ey e ca n b e b y mean mean s o f praye pra ye r becaus becaus e i t i s a grac e o f Alla Alla h an d emerge s fro m Allah’ Allah’ s blessin g itself itself . So So , ho w i s i t on e canno t ascen as cen d b y mean mean s of it , o r ho w i s i t th e eye’ s deligh deligh t canno t b e ha d b y mean s o f it ? Fo r Alla h says , “Say : ‘I n th e Grac e of Alla h an d i n Hi s Mercy , i n tha t the y shoul d rejoice’.” If that were said, said, then you must know that the sig signi nifi ficance cance of of the verse verse,, for those who meditate o n th e inne inne r meanin meanin g o f th e statement statement , i s t o b e foun d i n th e mai n clause , fo r H e says , “i n tha t they shoul d rejoice, “ an d not , “i n tha t yo u shoul d rejoice , O Muhammad” . I n othe r  words , “Sa y t o them: le t the m rejoic e b y mean s o f generou s act s an d kindness , bu t le t you r rejoicin g b e wit h Him , the Bestower of  Grace,” just as, in another verse, He says, “Say: Allah! Then leave them engrossed in thei r games”. Abu Bakr Bakr asas-Siddiq Siddiq (may Allah Allah be pleased with h him im) said to A`isha (may All Allah ah be pleased pleased wit h her) , whe n he r innocenc innocenc e wa s reveale d throug h th e tongu e o f th e Prophet , “ O A`isha , express gratitude to the Messenger of Allah!” Then she said, “By Allah, I am in gratitude only to Allah!” Abu Bakr had pointed out to her the more perfect station of ongoingness that requires the recognition o f create d things . Alla h says , “Giv “Giv e thank s t o M e an d t o th th y parents. ” An d th e Prophe Prophe t said , “He wh o doe s no t than than k mankin mankin d doe s no t than k Allah. Allah. ” A t tha t tim e sh e wa s veile d fro m he r external senses and absent from creation, so that she could only witness the One and Only Compeller.

The The Fourth Treatise Amongst the things that he wrote to some of his friends (may Allah be pleased with him), he said: Wit h regard s t o th e adven t o f blessings ,  peop  peopll e ar e o f thre thre e cat categ egor oriies . T o th e fi firs t bel belon ong g s the the on e wh wh o rejo rejoiice s a t th e bles blessi sin ngs , no t i n resp respec ec t t o th e Best Bestow owee r o r  Originator , bu t i n respec t t o his pleasur e i n them . Thos e wh o ar e distracte d belon g t o th e forgetful , an d Allah’ s word s hol d tru e for  them : “Until , whe n the y rejoice d i n tha t whic h the y wer e given , W e seize d the m suddenly”. To the second category belongs the one who rejoices at blessings in as much as he sees them as blessing s fro m Hi m Wh o sen t the m o r a s grac e fro m Hi m Wh o delivere d the t he m t o him . Alla h refers refers t o hi m wit h Hi Hi s words , “Say “Say : B y th e grac e o f Alla h an d b y Hi s Merc y i n tha t the y shoul d rejoice . It is better than that which they hoard”. To the third third category category belongs belongs the one who rejoices in Allah. Allah. Neither the exterior exterior pleasure of blessing s no r thei r interio interio r grace s diver diver t him him . Instead Instead , hi s visio visio n o f Allah Allah , hi s concentra concentratio tio n o n Him, Him, diverts him from from what is other than He so that that he contemplate contemplatess only Him. Him. Allah Allah refers refers to himwith His His words, words, “Say: “Say: Then leave leave them them engrosse engrossed d in their games”. Allah revealed revealed to David: “O David, sa y t o th e truthfu truthfull : Le t the m rejoic rejoic e i n Me , le t the m fin d jo y i n m y invocation!” May Allah Allah make your joy joy and ours in Him and in the contentment contentment that comes comes from Him; Him; may may H e pu t u s amongs t thos e wh o understan understan d Him ; ma y H e no t pu t u s amongs t th e forgetful ; an d ma y He lea d u s i n th e pat h o f thos e wh o hav e fearfu l awarenes s o f Alla h wit h Hi s Grac e an d Generosity.

 Intimate  Intimate D  Disc iscou ours rses es (Al-Munajat)

And he said (may Allah be pleased with him!): 1. Allah, I am poor in spite of my apparent wealth, thus how can I not be poor in my tru e impoverishment? 2. O Allah , I a m ignoran t i n spit e o f m y knowledge , s o ho w ca n I no t b e mos t ignoran t in m y ignorance? 3. O Allah , th e diversit y o f You r plannin g an d th e spee d o f arriva l o f You r Decrees preven t You r gnosti c servant s fro m takin g fo r  grante d you r gift s o r despairin g o f You durin g affliction. 4. O Allah, from me comes what is in keeping with my blameworthiness, and from You come s wha t i s i n keepin g wit h You r Generosity. 5. O Allah Allah , Yo u hav e attribute d t o Yoursel f Gentlenes Gentlenes s an d Kindnes s toward s m e before th e existenc e o f m y weakness , s o woul d Yo u the n hol d the m bac k fro m m e afte r the manifestatio n o f m y weakness? 6. O Allah, Allah, if virtues virtues arise from me me that is because because of Your Grace aand nd Favor upon me. me. An d whe whe n wrongdoin wrongdoing g s appea r fro m me , Yo u certainl certainl y hav e caus e t o judg e me. 7. O Allah, Allah, how can You leave me me to myself, yself, for You are respo responsibl nsiblee for me? And how coul d I b e harme d whil whil e Yo u ar e m y ally ? O r ho w coul d I b e disappointe d i n You, whilst You welcome me? Here I am pleading my impoverishment to You. How can I beg You by means that are not possible possible to reach reach You? Or how can can I complain to You o f m y stat e whils whils t i t i s no t hidde n fro m Y You ou ? O r ho w ca n I expres s mysel mysel f  t o Yo Yo u in my speech, since it has been evident to You and has emanated to You? You? Or how can my my stat e no t improv e a s i t ha s bee bee n  prog  progre ress ssiin g b y Yo u an d tow towar ard d s You You?? 8. O Allah, how Gentle You are with me me in spite of of my grea greatt ignora ignorance, nce, and and how Mercifu l Yo u ar e wit h m e i n spit spit e o f m y despica de spicabl bl e actions! 9. O Allah , ho w Nea r Yo u ar e t o me , an d ho w fa r I a m fro m You! 10. O Allah , ho w Kin d an d Considerat e Yo u ar e t o me ! S o wha t i s i t tha t veil s m e from You?

11. O Allah , fro m th e diversit y o f create d thing s an d th e change s o f states , I kno w tha t it is Your desire to make Yourself known to me in everything so that I will not remain ignoran t o f Yo u i n anything. 12. O Allah, whenever my blameworthiness makes me dumb, Your Generosity makes me articulate , an d wheneve r m y attribute s mak e m e despair , You r Grace s giv e m e hope. 13. O Allah , i f someone’ s virtue s ar e vices , the n surel y hi s vice s ar e vices ? An d when someone’ s inne r realitie s ar e pretensions , the n certainl y hi s pretension s ar e preten sions?

14. O Allah , You r Confirme Confirme d Judgment an d You r Compellin g Wil Wil l wil l hav hav e lef t no speec speec h t o th e articulate articulate , o r an y stat stat e t o hi m wh o ha s a state. 15. O Allah , ho w ofte n ha s You r Justic e destroye d th e dependenc e upo n man y obedience s I ha d adhere d t o an d state s I ha d developed – You r Justic e ha s destroye d my dependenc e o n thi s an d wha t save d m e wa s You r Grace. 16. O Allah, You know that even though obedience has not remained a resolute action on my part, it has remained as a love and a firm determination. 17. O Allah , ho w ca n I hav e wil l whil e Yo u ar e th e Compeller , o r ho w ca n I no t hav e will whil e Yo u ar e th e Commander? 18. O Allah , m y waverin g amongs amongs t create create d thing thing s inevitabl inevitabl y make make s th e Sanctuar Sanctuar y distant, s o gathe r m e t o Yo u b y mean s o f servi ser vicc e t o You. 19. O Allah Allah , ho w ca n on e argu e inferentiall inferentiall y o f Yo Yo u b y tha t whic whic h depend s o n Yo u fo fo r its existence ? Doe s anythin anythin g othe r tha n Yo u manifes t wha t Yo u d o no t have , s o tha t it becomes the manifester for You? When are You ever absent that You are in need of a proof of  giving evidence of You, and when are You so distant that it is created things themselves that lead us to You? 20. O Allah , blin d i s th e ey e tha t doe s no t se e Yo u watchin g ove r it , an d vai n i s the transactio n o f a servan t wh o ha s no t bee n give n a shar e o f You r Love. 21. O Allah , Yo u hav e commande d m e t o retur n t o create d things , s o retur n m e t o them illumine d b y th e light s an d th e guidanc e wit h insigh insigh t s o tha t I ma y retur retur n fro m the m to Yo u jus t a s I reache reache d Yo u fro m them them , wit h m y inn innermos ermos t protec pr otecte te d fro m bein g taken b y the m an d m y aspiration s se t highe r abov e dependenc e o f them . For , truly , Yo u have powe r ove r everything. 22. O Allah , Her e i s m y lowlin lowlines es s manifes anifes t befor e You , an d her e i s m y stat e no t hidden fro m You You . Fro Fro m Yo u I see k arriva arriva l t o You . An d b y Yo u I a m guide d t o You You . Th Thu s lead lead m e t o Yo Yo u b

You y r ligh t an d se t m e u p befor e Yo u throug h sincerit y o f servanthood!

And he said (may Allah be pleased with him): 23. O Allah , teac h m e fro m th e treasure s o f You r Knowledge , an d protec t m e b y mean s of th e subtlet y o f you r sanctifie d Name. 24. O Allah, Allah, confirm me in the the true state state of of the near ones to You, and and make make me a wayfarer alon alon g th e pat h o f th e peo peopl pl e o f attractio attractio n t o You. 25. O Allah , throug h You r direction , mak e m e dispens e wit h self-direction self-direct ion , an d through Y You ou r choosin g fo r m e mak mak e m e dispens e wit h m y choosing ; an d mak e m e centered regardin g m y impoverishment. 26. O Allah , pul l m e ou t o f m y self-abasemen t an d purif y m e fro m  shir  shirk  k  .  . I see k Your Help , s o hel p me ; i n Yo u I trust , s o entrus t m e t o n o on e else . Yo u d o I ask , s o d o not disappoin disap poin t me me ; I desir desir e You r Grac Gracee , s o d o no t disgrac e me . You r Kindnes Kindnes s d o I desire, d o no t refus e me ; i t i s t o Yo u tha t I belon g s o d o no t banis h me ; an d a t You r doo r I stand , s o d o no t ejec t me. 27. O Allah, Your contentment is sacred devoid of cause, so how can it be that any benefit could reach You from me? You are in Essence Selfsufficient and thus no benefit can come to You, so how can You not be independent of me?

28. O Allah, certainly Destiny and Decree have overcome me, and my desires which are tied with passionate attachments have imprisoned me. Thus Thus be my Helper, so that You will will enable me to overcome these shortcom shortcomings ings and help others others through me. me. You will will b e th th e Sourc Sourc e o f m y enrichmen t an d thu thu s I ca n d o withou t asking . Yo u ar e th e One Wh o make s th e ligh lightt s shi shin n e i n th e heart s o f You r saints , s o tha t the y kno w Yo u and affir affir m You r Oneness , an d Yo u ar e th e O On n e Wh o purifie purifie s th e heart hear t s o f You r lovers , so tha t the y d o no t lov e seein g othe r tha n Yo u an d tak e refug e i n non e bu t You . Yo u are th e On e Wh o give s the m solace , whils t th e worl d make s the m forlorn . Yo u ar e the One Who guides them till the landmarks become clear for them. What does he find, he who has lost You, and what does he lose, he who who has found You.? Whoever is content content wit wit h a substitut e fo r Yo u i s certainl y a t a loss , an an d whoeve whoeve r stray stray s awa y fro m Yo u is certainl certainl y lost. 29. O Allah , ho w coul d hop e b e pu t i n wha wha t i s othe r tha n You , fo r Yo u hav e no t cu t off You r Benevolence ? Ho w ca n anyon anyon e see k  othe r tha n You , an d Yo u hav hav e neve r sev ere d You r Benevolence Benevolence . Ho w coul d anyon anyon e as k You , fo r Yo u hav e no t change change d the habits of givi giving ng.. O He who makes His beloved friends taste ta ste the sweetness sweetness of intimacy intimacy wit h Him Himself , s o tha t the y stan d befor e Hi m wit wit h praise praise , an d O H e wh o clothe s His saint saint s wit h reverenc e toward towar d s Himsel Himsel f s o tha t the y ar e estab e stabli lishe she d i n Hi Hi s Glory Glory . You ar ar e th e Invoke r prio r t o invoke invokers rs , Yo u ar e th th e Origi n o f Benevolenc e prio prio r t o servants servants turnin g t o You , Yo u ar e th t h e Munifi Munificen cen t i n givin givin g prio r t o th e askin askin g o f  seekers , and Yo u ar e th e Bestowe r o f gift s an d the n Yo u hav e give n u s mor e du e t o th e goo d loan. 30. O Allah , cal l m e b y You r Mercy , s o tha t I reac h You , an d dra w m e clos e b y Your blessings, so that I may draw close to You. 31. O Allah , m y hig h expectation s o f Yo u wil l neve r b e severe d fro m Yo u eve n thoug h I disobe y You , als o m y fea r wil l alway s accompan y me , eve n thoug h I a m i n obedience t o You. 32. O Allah, the existential worlds in their impoverishment have pushed me to seek You, an d i t i s m y knowledg e regardin g You r Generosit y tha t ha s enable d m e t o arrive befor e You. 33. O Allah , ho w ca n I b e disappointe d whil e Yo u ar e m y hope , an d ho w coul d I be disgrace d whil e m y trus t i s i n You? 34. O Allah, how can I deem myself exalted while You have affirmed me in debasement, and how can I not rejoice, for You have related me to Yourself? ourself? How would I not be impover impoverished ished , whil e i t i s Yo u wh o hav e place d m e i n poverty poverty , an d ho w ca n I b e in need while while it is You Who have Generosity? 35. Yo u ar e th e On e an d ther e i s n o othe r Go d beside s You . Yo u hav e mad e Yourself know n t o everything , s o nothin g i s ignoran t o f You . I t i s Yo u wh o hav e mad e Yourself know n t o m e i n everything , s o I hav e see n Yo u i n everything . Thu s I hav e see n You manifes t i n everything , an d Yo u ar e th e Manifes t i n everything. 36. O Yo u Wh o hav e dwelle d b y Hi s Merc y upo n Hi s Thro Thron n e an d thu s Hi s Th Thron ron e has vanishe d i n Hi s Mercifu Mercifulness lness , i n th e sam sam e wa y th e world s hav e vanishe d i n Hi s throne. 37. You have obliterated created things by Your traces, and obliterated anything other tha n You , b y envelopin g sphere s o f light. 38. O He who is veiled veiled in the covers of His His Majesty Majesty from being seen by sight sight or reached reached b y sight sight ! H e illu illum mine ine s th e perfectio perfectio n o f Hi s Beaut y an d Hi s Glor Glor y i s confirme confirme d i n the inn innermost ermost . Ho w ca n Yo u b e hi hidde dde n fo r Yo u ar e tth h e Manifes Manifes t an d ho w ca n Yo u be absen absen t whe whe n Yo u ar e th e Ever-Watchfu l Presence.? 39. Allah is the Granter of success and upon Him I rely.

eBooks By Zahra Publications General eBooks on Islam Living Islam – East and West  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

Ageless and universal wisdom set against the backdrop of a changing world: application of this knowledge to one’s own life is most appropriate.

The Elements of Islam  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

An introduction to Islam through an overview of the universality and light of the prophetic message.

The Qur’an & Its Teachings Beams of Illumination from the Divine Revelations  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

A collection of teachings and talks with the objective of exploring deeper meanings of Qur’anic Revelations. Commentary on Chapters One and Two of the Holy Qur’an  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

The first two chapters of the Qur’an give guidance regarding inner and outer struggle. Emphasis is on understanding key Qur’anic terms. Commentary on Four Selected Chapters of the Qur’an  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

The Shaykh uncovers inner meanings, roots and subtleties of the Qur’anic Arabic terminology. Journey of the Universe as Expounded in the Qur’an  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

The Qur’an traces the journey of all creation, seeing the physical, biological and geological voyage of life as paralleled by the inner spiritual evolution of woman/man. The Essential Message of the Qur’an  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

Teachings from the Qur’an such as purpose of creation, Attributes of the Creator, nature of human beings, decrees governing the laws of the universe, life and death. The Family of `Imran  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

This book is a commentary on the third chapter of the Qur’an, the family of `Imran which includes the story of Mary, mother of `Isa (Jesus). The Heart of Qur’an  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

Commentary on chapter Yasin . Yasin . This is traditionally read over the dead person: if we want to know the meaning of life, we have to learn about death. The Qur’an in Islam: Its Impact & Influence on the Life of Muslims `Allamah Sayyid M. H. Tabataba`i 

`Allamah Sayyid M. H. Tabataba`i shows in this gem how the Qur’an contains the fundamental roots of Islam and the proof of prophethood as the Word of God. The Qur’anic Prescription for Life  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

Understanding of the Qur’an is made accessible with easy reference to key issues concerning life, and the path of Islam. The Story of Creation in the Qur’an  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

An exposition of the Qur’anic verses relating to the nature of physical phenomena, including the origins of the universe, the nature of light, matter, space and time, and the evolution of biological and sentient beings.

 Sufism  Sufism & Islamic Islamic Psyc Psycho hology logy and Philoso Philosoph phyy Beginning’s End  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

This is a contemporary outlook on Sufi sciences of self knowledge, exposing the challenge of our modern lifestyle that is out of balance. Cosmology of the Self   Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

Islamic teachings of Tawheed   (Unity) (Unity) with insights into the human self: understanding the inner landscape is essential foundation for progress on the  path  path of know knowlledg edge.

Decree and Destin Des tiny y (Original (Original and and a Revise Re vised d Version) Version)  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

A lucid exposition of the extensive body of Islamic thought on the issue of free will and determinism. Happiness in Life and After Death – An Islamic Sufi View  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

This book offers revelations and spiritual teachings that map a basic path towards wholesome living without forgetting death: cultivating a constant awareness of one’s dual nature. Leaves from a Sufi Journal  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

A unique collection of articles presenting an outstanding introduction to the areas of Sufism and original Islamic teachings. The Elements of Sufism  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

Sufism is the heart of Islam. This introduction describes its origins, practices, historical background and its spread throughout the world. The Journey of the Self   Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

After introducing the basic model of the self, there follows a simple yet complete outline of the self’s emergence, development, sustenance, and growth toward its highest potential. The Sufi Way to Self-Unfoldment  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

Unfolding inner meanings of the Islamic ritual practices towards the intended ultimate purpose to live a life honorable and fearless, with no darkness, ignorance or abuse. Witnes itnessing sing Perfection  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

Delves into the universal question of Deity and the purpose of life. Durable contentment is a result of ‘perfected vision’.

 Pract  Practice icess & Teach Teachings ings of of Islam Islam Calling Allah by His Most Beautiful Names  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

Attributes or Qualities resonate from their Majestic and Beautiful Higher Realm into the heart of the active seeker, and through it back into the world. Fasting in Islam  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

This is a comprehensive guide to fasting in all its aspects, with a description of fasting in different faith traditions, its spiritual benefits, rules and regulations. Prophetic Traditions in Islam: On the Authority of the Family of the Prophet  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

Offers a comprehensive selection of Islamic teachings arranged according to topics dealing with belief and worship, moral, social and spiritual values. The Wisdom (Hikam) of Ibn `Ata’allah: Translation and Commentary Translati Translation on & Commentary Commentary by Shaykh Shaykh Fadhlall a Haeri 

These aphorisms of Ibn `Ata’Allah, a Shadili Shaykh, reveal the breadth and depth of an enlightened being who reflects divine unity and inner  transformation through worship. The Inner Meanings of Worship in Islam: A Personal Selection of Guidance for the Wayfarer  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

Here is guidance for those who journey along this path, from the Qur’an, the Prophet’s traditions, narrations from the  Ahl al-B al-Bay ayt  t  ,  , and seminal  Ahl al-T al-Tas asaww awwuf  uf  of works from among the the Ahl  of all schools of thought. The Lantern of The Path  Imam  Imam Ja`far a`far Al-Sa Al-Sadiq diq (Tr (Tran anslate slated d By By Sh Shaykh Fadhlalla Fadhlalla Haer Haeri) i)

Each one of the ninety-nine chapter of this book is a threshold to the next, guiding the reader through the broad spectrum of ageless wisdom, like a

lantern along the path of reality. The Pilgrimage of Islam  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

This is a specialized book on spiritual journeying, offering the sincere seeker keys to inner transformation. The Sayings & Wisdom of Imam `Ali Compiled By: Shaykh Fadhlalla Haeri  Translated Translated By: Asadullah ad-Dhaakir Yate

A selection of this great man’s sayings gathered together from authentic and reliable sources. They have been carefully translated into modern English. Transformative Worship in Islam: Experiencing Perfection  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haerii with Mun Muna H. H. Bilgra Bilgrami  mi 

This book uniquely bridges the traditional practices and beliefs, culture and language of Islam with the transformative spiritual states described by the Sufis and Gnostics.

Talks & Courses Ask Course ONE: The Sufi Map of the Self   Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

This workbook explores the entire cosmology of the self through time, and maps the evolution of the self from before birth through life, death and  bey  beyond. ond. Ask Course TWO: The Prophetic Way of Life  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

This workbook explores how the code of ethics that govern religious practice and the Prophetic ways are in fact transformational tools to enlightened awakening. Friday Discourses: Volume 1  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

The Shaykh addresses many topics that influence Muslims at the core of what it means to be a Muslim in today’s global village. Songs of Iman on the Roads of Pakistan  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

A series of talks given on the divergence between ‘faith’ and ‘unbelief ‘ during a tour of the country in 1982 which becomes a reflection of the condition occurring in the rest of the world today.

 Poet  Poetry ry,, Aphor Aphorisms isms & Inspiratio Inspirational  nal  101 Helpful Illusions  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

Everything in creation has a purpose relevant to ultimate spiritual Truth. This book highlights natural veils to be transcended by disciplined courage, wisdom and insight. Beyond Be yond Windows indows  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

Offering moving and profound insights of compassion and spirituality through these anthologies of connections between slave self and Eternal Lord. Bursts of Silence  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

Inspired aphorisms provide keys to doors of inner knowledge, as well as antidotes to distraction and confusion. Pointers Pointers to Presence Prese nce  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

A collection of aphorisms providing insights into consciousness and are pointers to spiritual awakening. Ripples of Light  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

Inspired aphorisms which become remedies for hearts that seek the truth. Sound Waves

 Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

A collection of aphorisms that help us reflect and discover the intricate connection between self and soul. Sublime Gems: Selected Teachings of Shaykh Abd al-Qadir al-Jilani  Sha  Shaykh ykh Abd al-Qadir al-Qadir al-Jilan al-Jilani  i 

A collection of extracted spiritual nourishment from Shaykh Abd al-Qadir al-Jilani's existing works.

 Autobiogr  Autobiograph aphyy Son of Karbala  Sha  Shaykh ykh Fadhla Fadhlalla lla Haer Haeri  i 

The atmosphere of an Iraq in transition is brought to life and used as a backdrop for the Shaykh’s own personal quest for self-discovery and spiritual truth.

 Health  Health Scienc Sciences es and Islamic Islamic Histo History ry Health Sciences in Early Islam – Volumes 1 & 2 Collected Collect ed Papers By: Sami K. Hamarneh Hamarneh  Edited  Edited By: By: Muna Munawar war A. Anees Anees Foreword By: Shaykh Shaykh Fadhlalla Fadhlall a Haeri 

 Hea  Health lth Sci Scien ence cess in in Earl Earlyy Isla Islam m is a pioneering study of Islamic medicine that opens up new chapters of knowledge in the history of the healing sciences. This two volume work covers the development of Islamic medicine between the 6th and 12th centuries A.D.