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The first step that a disciple takes towards Allah is to justify repenting to Allah ta’ala from all his sins. If he has a burden, such as having wronged someone, he should hasten to repay it to the rightful owner, if that is possible. If that is not possible, then he should seek their permission. This is because it is impossible to reach Allah, the Exalted, when one’s obligations are still pawned off against the rights of others.
The condition for repentance to be valid is that one truly regrets his sins and is determined not to repeat them again for the rest of his life. If a person repents of his sins while he continues to commit them or is determined not to repeat them, he has not repented at all.
A disciple should constantly acknowledge his negligence and failure to do what is required of him as the Right of his Lord (to be worshipped). When he is distressed because of his negligence and his heart is broken for the sake of Allah, he should know that Allah is on his side. For the Holy One has said: “I am on the side of the one whose heart is broken (deeply troubled and saddened) because of Me”.
It is imperative for the disciple to guard himself against minor sins, let alone major sins, and to avoid them more than consuming a deadly poison. And his fear of committing a major sin (should be) greater than the fear of eating poison. This is because sinful deeds affect the heart just as poison infects the body.
The heart is more noble for the believer than the body. In fact, the heart is the main asset for the disciple is to guard the heart and adorn it. The body, on the other hand, is the target of calamities and dangers, and the body will soon be destroyed by death. The loss of the body is only a separation from the world that is slight and troublesome.
As for the heart, if it is corrupted, the Hereafter is also destroyed. For indeed, no one will be saved from Allah’s anger and no one will be blessed with His pleasure and reward except the one who comes to Allah with a safe heart.
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The duty of the disciple is to be diligent in guarding his heart against waswaas (anxiety), corruption of the heart and lack of willpower. The disciple should make at the door of his heart a guard that watches over and prevents these three things from entering his heart. If they enter, the heart will be corrupted, and if they enter, it will be difficult to get them out.
Bye bye, the student should emphasize cleaning his heart, which is the place where his Lord “sees”, that is, cleaning it from the tendency to worldly pleasures, grudges, spite, cheating, and cleaning it from prejudice against fellow Muslims.
The disciple should be a person who advises them (fellow human beings), loves them, is compassionate towards them and believes in their goodness. And he should love good for them as much as he loves good for himself. And hate the bad for them as it makes the disciple uncomfortable.
Know O disciple that the heart has (the potential for) deviant deeds (sins) that are more heinous, worse and uglier than the sins of the physical members. And the heart does not deserve to attain ma’rifatullah (knowledge of Allah that is a “gift”), the love of Allah ta’ala unless it is cleansed and expelled.
The worst deeds of the heart are pride, riya’ (showing off) and envy. Pride shows that the person is at the peak of ignorance, foolishness and stupidity. How can he be proud when he knows that he is a person created from a drop of disgusting semen and only a short time later becomes a disgusting dry object. And if he (the disciple) has excellence and goodness then it is the grace of Allah and His doing. The disciple does not have any control over these advantages and he has no power and strength to acquire them.
When boasting about something that is a gift from Allah to His fellow servants, does he not fear that His gift will be taken away because of his bad behavior and usurping part of his Lord’s attributes? This is because pride is one of the attributes of Allah, the Mighty, the Majestic.
As for riya’ (showing off), it shows the emptiness of the heart of the one who shows off from the majesty of Allah and His greatness. This is because he is doing and being good in the eyes of the creatures while he does not accept the knowledge of Allah, the Lord of the universe. The one who does righteous deeds and takes pleasure in being known to others for them so that they may honor him and be kind to him. Such a person is riya’ (showing off) as well as ignorant and worldly-minded.
The zahid is the one who, when honored by people and given their wealth, avoids it and hates it. This (for the riya’ person) is seeking the world with the deeds of the hereafter, for who could be more foolish than him? When a person who is accustomed to showing off is not able to be zuhud then he should ask for the wealth of the world from its owner, Allah. For all the hearts of creatures are in His grasp, and He will give the wealth of this world to anyone who comes to Him, and He will give the wealth of this world to him as He pleases.
As for envy, it is being openly hostile to Allah and fighting in His Kingdom. Since Allah, the Exalted, favors some of His slaves with a pleasure, it is clear that He willed it and He chose it, because no one can force Allah, the Almighty. Because when a servant (slave) goes against what his Master has wanted then the servant has done a bad deed (bad manners). And he deserves to be harmed.
Then, envy sometimes occurs in worldly affairs such as positions and wealth. These affairs are trivial things to be envied. However, you should love the person who has been tempted with this (i.e. with worldly positions and wealth). And you should thank Allah for saving you from it.
And sometimes envy occurs in matters of the Hereafter such as knowledge and goodness. It is very bad for the disciple to be envious of someone who is on the same path to Allah and is helping each other in their affairs (you can call them rivals). Rather, the student should be happy that he has helped him and that he has become a strong person.
While the mu’mim becomes a lot because he is with his brother. In fact, one thing that the disciple should do is to love with his heart and strive with his body for all people (i.e., partners with the same goal) on the basis of going to Allah and continuing to obey Him. And it does not matter whether they surpass him or he surpasses them. Because that is a gift from Allah. Meanwhile, Allah, the Almighty, gives His mercy to whomever He wants.
There are many bad manners in the heart, which we will not mention here because we want to keep this book short. The mother and base of all bad manners and the center of their growth is the love of the world. So love of the world is the main source of all sins as (information) has come (from the Messenger of Allah). When the heart is saved from the love of this world, it will be harmonious, clear, luminous, good and worthy of receiving the lights -from Allah- and worthy of being opened to His secrets.
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The next imperative for the disciple is that he should be diligent in restraining his limbs from disobedience and sinful deeds. Let him not move them in any way except in obedience. And he should not employ them except in something that will benefit him in the Hereafter.
The disciple should emphasize guarding the tongue. Because the form of the tongue is small but its evil is very great. Therefore, the disciple should keep his tongue away from lying, backbiting and other prohibited speech. And guard it from filthy speech and do not let it get caught up in things that are of no use. Even if the speech (that comes out) does not include forbidden things. Because it will cause his heart to harden and waste time (age).
In fact, the student should not use his tongue except for reciting the Qur’an, dhikr, giving advice to Muslims, enjoining the good and forbidding the evil, or using his tongue for things that are part of his worldly needs, which are intermediaries for the Hereafter.
The Messenger of Allah (saw) said: “Every utterance of Adam’s offspring will harm him and will not benefit him except (utterances for) remembering Allah, enjoining good, or forbidding evil.”
Know that hearing and sight are two doors that open to the heart, and whatever enters through them will reach the heart. And a lot of things that a person hears or sees are things that should not be imprinted into the heart, which is difficult to get rid of.
Because the heart is quickly affected by whatever enters it. Once the heart has been influenced, it will be difficult to remove it. For this reason, the student should pay attention to guarding his hearing and sight, and he should take care to prevent his limbs from sinning and exaggerating.
The disciple should also be cautious with regard to the flowers of this world and its beauty, for it is a temptation outwardly and a lesson inwardly. The eye is the physical organ that sees the outer appearance of the world in the form of temptation and the heart that sees the inner side as a lesson. Many a student sees the splendor of the world and his heart becomes captivated and inclined to love it and seek to collect and accumulate it.
Therefore, you, the disciple, should lower your gaze from all creation and not look at anything from the world except for the purpose of taking lessons. That is, when looking at it you remember that all Creation (the world) will be corrupted and disappear (even) it was once a non-existent thing. And indeed the man who looks at the world has died first while the world is still with him. And many people today inherit the worldly legacy of the ancients.
And when you look at all the things that exist, look at them with the view of seeking proof of the perfection of the power of the One who created them and the One who made them, subhanallah. For everything that has existed (been created) calls out in its own language which is heard by those whose hearts have been enlightened (by Allah) and they see with the help of the light from Allah, (their cry is): “There is no god but Allah, the Mighty and Wise.”
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For a student to be constantly in a state of purity. Whenever he breaks his wudoo’ (ablution) and prays two rokaat. If the disciple is married and comes to his wife (has intercourse), he should take a ritual bath immediately, and should not remain in a state of junub. To help the disciple to remain in a state of purity is to eat less. Since a person who eats a lot will often break his wudoo’, it will be very difficult for him to maintain a state of purity. Eating less also helps to stay awake, and staying awake is one of the most emphasized tasks and activities (in fulfillment) of the desire (towards Allah).
The next thing the disciple should do is not to eat unless he is hungry, not to sleep unless he accidentally falls asleep, not to speak unless it is necessary and not to interfere / associate with others unless there is benefit in the association. If a person eats a lot, his heart will become hard and his limbs will become heavy for worship. Eating a lot will also lead to sleeping a lot and talking a lot.
While the student who sleeps a lot and talks a lot, his desire (towards Allah) will be only an image (imagination) that does not exist in reality. And (it is mentioned) in the hadith: “There is no place – a container – filled by the descendants of Adam that is worse than the stomach. (Actually) it is enough for man to have a few small mouthfuls of food that are able to support his spine. If he must (eat more) then one-third for his food, one-third for his drink and one-third for his breath (air).
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A disciple should be the one who avoids the most sins and things that are forbidden, the most careful of the things that are obligatory and commanded, the most fond of doing things that bring one closer to Allah and the quickest to goodness.
This is because a disciple will not surpass other people except by prioritizing Allah and obeying Him, and by replacing everything that occupies him with the worship of Allah.
A disciple should be miserly with his breath and stingy with his time. He should not spend his breath and time, little or much, except on things that bring him closer to his Lord and on things that will benefit him in the Hereafter.
It is best for a disciple to have one practice out of his various acts of worship that he performs continuously (habitually). He should not tolerate leaving any of them out, whether he is in a difficult situation or a relaxed situation.
The student should recite the Qur’an al ‘Adzim more often, meditating on its meanings and reciting its words tartil. In addition, the student should fill himself with the majesty of the One who speaks when reading His Words. Do not recite like the ignorant people, those who recite the Qur’an with an eloquent tongue/language, a high/sounding voice and a heart that is far from khushu’ and there is no Glorification of Allah. They recite the Qur’an as it was revealed, from beginning to end, while they do not know its meaning. And they do not know for what purpose the Qur’an was revealed. If they had understood, they would have practiced it. Because knowledge is something that is beneficial.
If a person has knowledge and does not apply it, there is no difference between him and an ignorant person, except in the sense that: “The proof that Allah will harm him (i.e. the one who has knowledge but does not apply it) is more emphasized.” Based on this, the ignorant person is better off than the one who has knowledge but does not practice it. Hence it is said (a proverb): Any knowledge whose benefit does not come back to you, ignorance comes back to you faster than that knowledge.
Make for you – O murids – a part of the time for tahajjud. Because the night is the time of khalwat (intimate conversation) of a servant and his Lord (Allah SWT). For this reason, humble yourself and ask for forgiveness at night. Plead with your Lord in a language that is humble and in desperate need of Him. All that is done with a heart that declares itself very weak and (is) at the peak of distress.
Beware, lest you abandon worship at night. Do not let dawn come to you unless you are awake and remembering Allah SWT.
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O student, you should constantly pay attention to the performance of the five daily prayers, by perfecting the conditions of standing, recitation, reverence, bowing, prostration and paying attention to the perfection of the other pillars and sunnahs.
Before entering the prayer, make your heart feel the greatness of the Essence that you will be addressing before Him, namely the Supreme and Most Sublime Essence.
Remember, do not seek the King of kings, the Ruler of all rulers with a negligent heart that is detached in the abyss of negligence and the temptation of the shaytaan and a heart that wanders in the realm of wishful thinking and worldly thoughts. For it incurs the anger of Allah and will be rejected from the door of Allah.
The Messenger of Allah (peace and blessings of Allah be upon him) said: “When a slave prays, Allah comes to him with His own Essence, then when the slave looks back, Allah says: “He (the servant) is a descendant of Adam who has turned his back on someone better than Me.” Then when he looks back a second time, Allah will say the same thing. Then if the servant turns his head a third time, Allah will turn away from him.”
When the one who looks with his physical face alone has Allah turn away from him, what is the situation of someone who in prayer turns with his heart to the parts and adornments of the world (which are deceptive)? Allah subhanahu wa ta’ala does not look – at the body and the outward side, He sees only the heart and the innermost within.
When the one who looks with his physical face Allah turns away from him, what is the situation of the one who in his prayer turns with his heart to the parts and adornments of the world (which are deceptive)? Allah subhanahu wa ta’ala does not look at the body and the outward appearance, He sees only the heart and what is deep within it. The analogy of one who is not hudhur with Allah in his worship is like one who gives a gift to a high ruler – a dead maid or an empty chest. Doesn’t he deserve punishment and no reward?
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Remember O student never to forsake the Jumu’ah prayer and the congregational prayer. For this is the habit of the misguided people and the sign of those who are ignorant.
Keep the prescribed rawatib prayers before and after the fard prayers. And make it a habit to pray Witr, Dhuha and fill the time between Maghrib and Isha’ with worship.
Be you, student, the one who is very fond of filling up with any worship in the time after dawn until sunrise and in the time after the afternoon prayer until sunset. These two noble times Allah bestows His help upon the servants who approach Him.
And in using the time after dawn there are potential privileges in obtaining physical fortune and in using the time after Asr there are potential privileges in obtaining gifts (fortune) of the heart (spirit). This has been practiced by those who have a keen eye of the heart, namely the great wise ones. In the hadith (mentioned):
“Indeed, the one who sits in his place of prayer and remembers Allah after the dawn prayer is more likely to find fortune than the one who travels to work in different regions.” This means one who travels to a place in search of fortune,
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Something that should be kept in mind in the path to Allah after doing all His commands and avoiding His prohibitions is to always remember Allah. Therefore, keep on remembering Allah in every situation, time and place with your heart and tongue.
The dhikr that encompasses all the meanings of the various dhikr and their inner and outer fruits is the utterance: laa ilaha illallah there is no god but Allah.
This is the dhikr that is commanded to be continuously practiced by the one who is just beginning (to tread the path of Allah). And the one who has reached the peak (of realization) also returns to this dhikr.
Whoever wants to be pleased by being able to perceive some of the secrets of the path to Allah and to be exposed to various kinds of realities, then he should constantly remember Allah with a hudhur (concentrated heart and feeling present with Allah), perfect manners (adab), approaching Him sincerely and facing Him in an unconventional way. So (by doing dhikr in this way) these understandings will not be gathered unless he will be opened to the highest realms of malakut, his soul will know the nature of the realm of al ashfa (the realm of the pure) and the eyes of his innermost heart will witness al jamal al aqdas al asmaa (linguistically meaning: holy and sublime beauty).
And you, O student, should increase tafakkur (contemplation). This is of three kinds, namely:
(first) thinking and contemplating in the wonders of His power, the beauty of the kingdom of the heavens and the earth. The fruit of thinking about all this is marifat billah (realization of Allah).
(second) to think and contemplate on His pleasures and gifts. The end result of this part is mahabbah lilllah (love of Allah).
(third) thinking and contemplating on the things of this world, the Hereafter and the state of the creatures therein. The benefit of this is to turn away from this world and to approach the Hereafter.
I have given an explanation of the section on “trends of thought and their results” in the book of Risalah al mu’awanah. Look for it in that book for those who want it.
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When you notice yourself – O disciple – feeling lazy to perform acts of worship and finding it hard to do good. Then guide yourself with the rope of the king (hope in Allah), that is, you remember what Allah has promised to all creatures for obeying Him, namely great victory, unfading blessings, His love, pleasure, eternity in the vastness of Paradise, glory, nobility, honor and position in the sight of Allah, the Most Holy and next to His (glorified) servants.
And when you feel yourself inclined to the opposite or more interested in doing evil then invite yourself back with the whip of khauf (fear of Allah’s retribution), that is, you remember and advise yourself with what Allah threatens those who disobey Him, namely in the form of doom, gloom, humiliation, torture, disrespect, obstruction (from grace), belittlement and loss.
Beware, lest you fall into what some of the shathihiini have fallen into, which is trivializing the matter of heaven and hell. Glorify that which Allah and His Messenger have glorified. Do good for the sake of Allah, for He is your Lord and you are His slave. Ask Him to admit you to His Paradise and ask Him to protect you from His Hell with His grace and mercy.
When the shaitan – may Allah curse him – says to you: “Verily, Allah does not need you and does not need your deeds, your obedience will not benefit Him and your disobedience will not harm Him.” So say to the shaitan, “You are right, but I am a person who is in need of Allah’s grace and of righteous deeds. Obedience will benefit me and sin will harm me, which is what my Lord has told me in His Noble Book and through the mouth of His Messenger, peace and blessings be upon him.”
Then if the devil tells you: “If you are fortunate in the sight of Allah then you will definitely enter Paradise, no matter whether you are an obedient person or a disobedient person. And if you are a wretched person in His sight, then you will go to Hell even if you are an obedient person.”
You should not be provoked by his words. This refusal (must be done) is because the predetermined affairs are unseen and cannot be known except by Allah. And no creature has the slightest share (in knowing this).
Obedience is the most indicative indicator of the foreordained decree of happiness and good fortune. There is no one who obeys and reaches Paradise unless he dies in a state of obedience.
And sinning (disobedience) is the most indicative indicator of the previous decree of misery. There is nothing between the sinner and Hell unless he dies in his disobedience.
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Know, O student, that the beginning of the path to Allah is patience and the end is gratitude. The beginning is hard work and the end is happiness; the beginning is hardship and difficulty and the end is victory; the opening of secrets and reaching the end of the goal, which is ma’rifatullah, reaching Him, being entertained by Him and dwelling in glory before Him and the angels before Him.
And whoever bases all his affairs on earnest patience will attain all goodness and will arrive at everything he aspires to and get everything he wants.
And know, that the lust is initially called ammarah which always commands doing evil and prevents doing good. Then if man fights it and is patient to fight against the desires of his lust then the lust of ammarah will become lawwamah which changes (has two sides) one side tends to muthmainnah and the other side still tends to ammarah. This lust (i.e. lawwamah lust) in one situation invites goodness in another situation tells to do evil.
Then if man treats gently and invites this lawwamah lust and leads it with the rope of love for whatever is in the side of Allah (i.e. what is pleasing to Allah), then this lust becomes muthmainnah which always commands goodness, feels the pleasure of doing good and likes goodness, and will prevent doing bad, hate it and avoid it.
One who has muthmainnah desires will be very surprised at some people who turn away from obedience, whereas in obedience there is tranquility, pleasure and enjoyment. He will also be astonished at some people who turn away from acts of disobedience and lust for worldly pleasures. Whereas in them there is distress, anxiety and bitterness of life. He assumes that they will find and feel these two things as he finds and feels them.
Then he will return (this experience) to himself. He will remember what he would have gotten -before having the muthmainnah desire-in indulging his shahwatsyahwat i.e. getting pleasure and in doing obedience finding bitterness. Then he will know that he would not have reached his current state except for a very long struggle and great help from Allah.
Now you have understood that patience in avoiding disobedience and lust and patience in continuing to do obedience can lead to all goodness and will convey you to all noble positions and lofty statuses.
How could you not? Allah subhanahu wa ta’ala has said: “O you who believe, believe all of you, be patient all of you, and strengthen your patience and remain alert and fear Allah so that you may be fortunate” QS. Ali Imron: 200
And Allah ta’ala says: “And the good word of your Lord has been completed (as a promise) for the Children of Israel because of their patience.” QS. Al A’raaf: 137
And Allah, the Exalted, says: “And We made among them leaders who guided by Our command as long as they were patient. They believed in Our verses.” (QS: As Sajdah: 24)
And in (saying): “Some of the least of the things given to you all are belief and the strength of patience. And whoever is given a share of both then he will not care about anything that makes him miss performing worship at night and fasting during the day.”
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A disciple is sometimes tested with poverty, destitution and economic hardship. He should thank Allah for this and consider it one of the greatest blessings. Since the world is the enemy of Allah, He brings it to His enemies and turns it away from His lovers.
Therefore, the disciple should praise and thank Allah for likening him to His prophets, saints and righteous servants. The leader of the Messengers, the best of them all, Muhammad, peace be upon him, used to tie a stone to his stomach because he was hungry.
Sometimes two months or more would pass without a fire in his house to cook food or anything else. He ate only dates and water. And a guest came, so he sent him to his house. But in all the houses there was nothing to eat.
On the day he died his armor was still pawned to one of the Jews for a few measures of wheat. And in his house there was nothing edible (worthy) for a person in distress except a handful of wheat.
Make your goal – O disciple and your hope from this worldly life – just a piece of cloth that covers your nakedness and just one mouthful of halal food that keeps your hunger at bay.
Beware of the poison that kills, which is your desire for the pleasures of this world, your enjoyment of the lustful pleasures of this world and your envy of those who have the pleasures of this world. For they will be asked about these things, and they will be judged by what they earned and what they did to fulfill their desires.
When you understand the difficult things they keep trying to do, the choking blockages in their throats that they keep trying to swallow, the anxiety and restlessness that are in their hearts in seeking the world, the fondness for accumulating it and the importance of guarding and saving it. Then you will see that this anxiety and restlessness will increase according to the pleasures of this world that they obtain. That is if there is (real) enjoyment.
Sufficient for you as a deterrent from loving this world and as a deterrent from it are the words of Allah, may He be exalted: “And had it not been for the sake of preventing mankind from becoming one people (in disbelief), We would have made for those who disbelieved in (Allah) the Merciful, the lofts of their houses of silver, as well as the stairs they climbed, and (We made) doors (of silver) for their houses, and (as well as) the couches on which they reclined, and (We made) ornaments of gold. And all these are but the pleasures of the life of this world, while the life of the Hereafter with your Lord is reserved for the righteous.”
And the Prophet (peace and blessings of Allah be upon him) said: “The world is a prison for the believer and a paradise for the disbeliever”. If in Allah’s sight the world is comparable to the wings of a mosquito, then Allah will not give the disbeliever a single sip of water from it. And indeed Allah, with His Holiness, has never seen it since He created the world.
And know, that sustenance is something that has been determined and distributed. Some servants have easy and spacious sustenance. And some of them are constricted and insufficient (this is the wisdom of Allah).
If you are among those who are given limited sustenance, then you must be patient, content and accept what has been distributed by your Lord, and if you are among those whose sustenance is expanded, then use it according to your sufficiency and take according to your needs. Spend the rest in the way of virtue and goodness.
And know that: it is not necessary for a person when he wants to enter the path to Allah to spend his wealth, if he has wealth, or leave his profession, his trade if he is a worker or merchant
Rather what is required of him is to fear Allah in his current situation. He must act reasonably, so as not to neglect any of the obligatory or supererogatory acts of worship. And not to fall into haraam things and exaggerations that are not worthy of being used as an aid in the path to Allah.
Then if the disciple is certain that his heart will not remain steadfast and his religion will not be saved except by abstaining from wealth, then he should do so. Then if he has a wife or children to support and provide for, then he must do so and strive to do so. Then, if he is truly unable to provide for those who are excused in sharee’ah, then he is free from blame and sin.
And know O disciple that you will not be able to continue to do acts of obedience, abstain from desires and turn away from worldliness except by understanding within yourself that your life in this world is short and that soon you will die. Then (what makes you able to continue to do obedience again) is to put your death in front of your eyes, your readiness to face death and your assumption that death will come to you at any moment.
Beware of thulul amal (prolonged hopes, wishes and wishful thinking). Because it can make you love the world, make it hard for you to constantly do obedience, worship and focus on the path of the Hereafter. In assuming that his death is near and his time is short, there is comprehensive goodness. Therefore, do it! May Allah help me and you.
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Sometimes the society dominates some of the students by being hurtful, antipathetic and reproachful. If you are tested with this, then you should be patient and not retaliate against them with a heart that is free from hatred and grudges. Do not pray for those who hurt you and do not say when a calamity befalls them, “This happened because he hurt me”.
What is more important than being patient with a hurtful act is to forgive the offender and pray for him. This is part of the character of the Siddiqeen.
Consider the turning away of people from you as a favor from your Lord given to you. Because when they come to you and approach you, they sometimes distract you from worshipping Him. Then if you are tempted by being approached by them, glorified, adored and they often visit you, beware of their slander. Thank Allah for keeping your vices hidden from them.
Then, if you fear for yourself that you may be acting in a pretentious manner, adorning yourself for them and fearing that you may be distanced from Allah by associating with them, then stay away from them (uzlah), lock the doors of your house, and if that is not possible, leave the place where you are accustomed to so that they will know that you are looking for them in an unknown place.
Make yourself a person who chooses to hide yourself and stay away from fame and notoriety. For in this there is fitnah and calamity.
Some of the early people (scholars of the salaf) said: “By Allah, a slave does not act righteously towards Allah unless he likes his position to be unknown”. Others said: “Never have I known a person who loves to be known by the general public unless his religion has been lost and his disgrace has been spread.
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Make every effort, O disciple, to purify your heart from fear of others and from thama’ (hoping in others). This is because it leads to tolerating falsehood, deception in religion and not doing what is right and forbidding what is evil. It is enough to bring dishonor upon the one who acts in this way. The believer who is honored by his Lord is the one who does not fear and does not put his hope in anyone but Him.
If one of your Muslim brothers comes to you with something good that you have earned from the right path, take it if you need it. And thank Allah for He is the true Giver. And thank the one who brought it to you,
If you do not need it, then look at it (first), if you think it is best for your heart to accept it then take it. If you think it is best for your heart to accept it, then take it, or if you think it is better to refuse it, then return it gently and politely. If it does not make the heart of the giver sad. Because the honor of the Muslim in the sight of Allah is very great.
Do not refuse a gift for the sake of fame, and do not take a gift for the sake of pleasure, and your taking a gift for the sake of pleasure is better for you than your refusing a gift for the sake of fame as a zuhud person and for the sake of fame as a person who does not need this world,
A good and righteous person will not err in the above, because Allah Ta’ala will always guide his heart so that it will be easy for him to decide what to decide.
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Among the most dangerous things for the disciple is his quest (in worship and the path of Allah, etc.) for mukasyafah (revelation of all secrets), his desire for karomah, and extraordinary things. These things will not appear as long as he desires their existence. This is because they will not appear except to the one who is compelled to use them, while generally he does not want them.
Sometimes karomah and extraordinary things happen to some groups of people who are persuaded because it is a form of istidraj for them and a temptation because of their weak faith. This is actually a form of humiliation and not a karamah. Karamah arises only for people who are istiqamah.
Therefore, when Allah bestows you – O student – with one of the miracles praise and thank Him for His Holiness. Do not stop with the karamah that has appeared to you and do not put too much trust in it. Hide it and do not tell others about it. And if one of the karamah does not appear to you do not expect it and do not be distressed by its absence.
Know that the karamah that encompasses all kinds of real and formal karamah is keistiqamahan which is realized by (continuously) performing all of (Allah’s) commands and avoiding His prohibitions physically and mentally. For that, you must constantly correct your istigamahan and strengthen it. (When you are truly istigamah) then the entire existence of the creatures of the heavens and the earth will serve you in a way that does not hinder you from Allah and does not divert you from His will, i.e. you can continue to worship without being preoccupied with other things.
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You, the student, should be of the mind of your Lord that He cares for you, provides for you, guards you, protects you, and will not give you over to your lust, nor will He give you over to any creature. For Allah, the Almighty, has said of Himself that He is in the expectation of His servant. Take out of your hearts the fear of poverty and expecting to be provided for by your fellow creatures.
Pay close attention (lest) you attach importance to the affairs of sustenance. Believe in the promise of your Lord and in His assurance to you. Allah says: “There is not a creature that creeps on the earth but Allah guarantees its sustenance” (Q.S: Huud: 6).
And you are one of the dawaab (creatures that live on the surface of the earth). For this reason, you should be busy with what He has commanded you, namely doing good deeds to Him, not busy with what has been guaranteed to you, namely the matter of sustenance. Because your Lord will not forget you. He has told you that your sustenance is with Him. And He has commanded you to worship Him.
Allah ta’ala has said: “So seek sustenance from Allah, worship Him and give thanks to Him” (Q.S: al Ankabuut: 17) Do you not see that Allah ta’ala gives sustenance to the kafiriin, those who worship other than Allah? Do you think that Allah does not provide for the mu’miniin i.e. those who worship only Allah and (instead) provides for those who disobey and defy His commands?
Or does Allah not give sustenance to those who obey Him, those who make much dhikr and gratitude? Know that there is no sin on you whatsoever if you seek sustenance by means of actual effort in a way that is legalized by sharee’ah. The danger and sin only occur when there is no peace of mind, when the heart is concerned about its sustenance, when it is worried about it, and when it follows its weak expectations.
One of the indications that a person’s heart is corrupt is that he prioritizes and gives importance to things that are needed in a time that has not yet become apparent, such as tomorrow and next month. And (one of the indications of a corrupt heart is) saying: “When this is gone, where will it come from? When sustenance does not come this way, from where else will it come?”
As for tajarrud ‘an al asbaab and doing asbab, they are two magaams (positions) that Allah has assigned to whichever of His servants He wills. Therefore, whoever is placed in the magaam of tajarrud must strengthen his belief, be patient and continue to worship.
And whoever is placed in the asbaabi magaam, he must fear Allah in his sababsabab, cling only to Allah and be careful not to be preoccupied with causes and stay away from obedience to his Lord.Sometimes worries come to the student regarding matters of sustenance, wanting to be seen by others and so on. This is not a blameworthy thing and is not a sin provided that he hates these worries and tries to remove them from his heart.
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You, the student, should be attentive to befriending the good people and attending the gatherings of the righteous. Be the one who really wants to find a shaykh (teacher) who is righteous, can give guidance and advice, knows the rulings of the Shari’ah, follows the path of tharigah, has reached the essence, is perfect in intellect, is patient, has a good strategy and knows the level of people and is able to distinguish between their nature, instincts and conditions.
When you have found him, surrender yourself to him, make him the decision maker of all your affairs, refer to his opinion and discuss with him all the circumstances of your behavior. Follow him in all that he does and says except for specific matters that are related to his status as a shaykh. Such as associating with people, being with them, calling people near and far to Allah, and so on. Therefore, you should not disbelieve him, and you should not contradict his circumstances and conditions, both outwardly and inwardly. If you have any doubtful thoughts (worries) about him, make every effort to remove them. If it does not go away, tell your shaykh so that he can tell you how to get rid of such thoughts. Likewise, you should always tell him everything you experience, especially issues related to tariqah.
Be careful not to obey the shaykh outwardly when you know that he is watching you and disobey him in a way that the shaykh does not know. Then you will fall into corruption.
Do not gather with any of the shaikhs who are famous for their suluk unless you have received permission from your shaikh. Then if he gives you permission guard your heart and associate with whomever you wish. And if he does not give you permission then know that he has chosen someone better for you, so do not suspect him of being spiteful or jealous. It is only with Allah’s protection when it comes from Ahlullah and His special ones.
Be careful not to ask the shaykh for his miracles and to reveal the secrets of your heart. For the unseen no one can know except Allah. Sometimes the student comes to the shaykh and asks him to reveal the secrets of his heart, but he does not do so when he knows them and is capable of revealing them. He does this to protect his secret and to conceal his condition and circumstances. This is because the shaykhs (radhiya Allahu ‘anhum) are the most eager to conceal their secrets and the most averse to revealing their miraculous powers, even if they may possess them and be able to use them.
The majority of the miracles that arose from the saints happened without their own will. When their miracles appeared, they would tell those who saw them not to tell about them until they died. Sometimes they reveal their miracles voluntarily because there is some benefit in doing so rather than covering them up.
You should know that the perfect shaykh is the one who benefits the student with his enthusiasm, his actions and his words, and he always looks after the student when he is in front of him and when he is not with him. When the student is far away from his shaykh in terms of his place, he should look for signs from his shaykh as a whole in what he is going to do or leave. The most dangerous thing for the student is a change in his shaykh’s heart towards him. When that happens, even if all the shaykhs in the East and West were to gather to improve the student’s situation, they would not be able to do so unless the shaykh gave his blessings to the student.
Know that the student who seeks a shaykh should not commit himself to any person who is called a teacher (shaykh) and is (reputed to be) able to show the student the way to Allah until the student knows the shaykh’s expertise and the student’s heart accepts it. Likewise, it is not proper for the shaykh when a student comes for tariqah to tolerate the student until he has tested the student’s sincerity in his search and his need for the one who can show him the way to God.
All of this is explained in terms of finding a shaykh of tahkiim. The scholars stipulated that when the student is with the shaykh of tahkiim, he should be like a corpse in the presence of the one who is bathing it, and like a child in the care of its mother. This does not apply to tabarruk shaykhs. When a student’s aim is for tabarruk and not tahkiim, the more often he visits and seeks the blessings of the shaykhs of tabarruk, the better.
When a student does not find a single shaykh then ja should constantly and diligently seek Allah’s protection and feel the need for Him to bring someone to guide him. In this way, the One who always responds to the urgent will grant him his request and He will bring him His servants who will guide him.
Sometimes some students think that they don’t have a single shaykh. You will find that they keep looking for a shaykh when they actually have a shaykh they don’t see. He’s educating with his eyes, he’s looking after them with his attention while they don’t feel it. In terms of justice, of course, one will not look for a shaykh unless one is sincere. If it were not for the justice of the shaykhs al muhaqqiqun, they would have been shown. But Glorified is the One who does not make anything indicative (proof) that leads to his guardians except from the side where the proof is towards Him. And Allah will not lead to them except those whom He wills to reach Him.
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When you, the student, want something from your shaykh or you start asking him about something, do not let his majesty and the necessity of being well-mannered in his presence prevent you from asking him. Ask him once, twice and three times. It is not good manners to remain silent and not ask him. Unless the shaykh signals to you to keep quiet and instructs you not to ask. In that case it is obligatory to obey him.
And when the shaykh prevents you from doing something or puts someone ahead of you, do not suspect him. You should believe that he has done something more beneficial and better for you. And if you make a mistake and the shaykh feels bad about it, then hurry to apologize to him for your mistake until he is relieved.
When you find the shaykh’s heart displeased with you, such as not finding his face radiant, then you should make him happy or something else. Then tell him what happened to you, namely your concern at his change of heart towards you. Perhaps his heart changed towards you because of something you told him about, so you should apologize.
Or perhaps the thing that you suspect in your shaykh did not happen to him and you have been brought down by the shaytaan to do something bad to him. Therefore, when you find out that the shaykh approves of you, your heart will be at ease, unlike when you don’t talk about it and you keep quiet with your perception, i.e. (feeling) that salvation is on your side.
When you see a disciple filled with glorifying and honoring his shaykh which is accumulated in his body and mind based on his shaykh’s belief, obedience and behavior with the shaykh’s morals then surely the disciple will inherit the secrets of his shaykh or will acquire some of the secrets if the disciple is still alive after his shaykh.
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We will explain some of the characteristics of a true disciple:
Some of those who have realized – radhiya Allahu ‘anhum wa nafa’anaa bihim ajma’iin said:
A person heading towards the path of Allah cannot be said to be a disciple until he finds in the Qur’an whatever he desires, knows deficiency from excess, seeks his needs from Allah and not from his fellow servants and equates his judgment between gold and the dust of the road.
The disciple is one who maintains boundaries, keeps promises, is content with existing, is patient when he has nothing.
A disciple is one who is grateful for all blessings, is patient with the calamities that befall him, is content with a bitter fate and praises his Lord in his free time and in his narrow time, and is sincere inwardly and outwardly.
A disciple should not be enslaved by the immortal (creatures) and ask for their servitude, not be defeated by lusts and desires and not be forced by customs. His speech is remembrance and pearls of wisdom his silence is thinking and example. His actions precede his speech. His knowledge justifies his practice. His poetry is solemn, calm, tawadhu’ and humble, siding with the right and favoring it, and rejecting the false and hating it, associating with good people and protecting them, and hating evil people and antagonizing them.
His inner self is better than his outer self, and his associations are more beautiful than his words. He is helpful, light of foot and hand, far from being foolish
He is trustworthy, does not lie, does not betray, is not a miser or a coward, and is not a curser or an abuser. No neglect of duty, no grasping at what is in his hand.
His intentions are always good, his inner being is always pure, his chest is clean from all forms of evil. His interest is high in all deeds that can bring him closer to God, and his lust is averse to the world; he does not easily slip into error. He does not do things out of indulgence to his lusts; he is fond of promise-keeping and heroism; he is shy; he guards his dignity; he is considerate of all people and His creatures; he does not get angry if people do not consider him considerate. If he receives provisions he is grateful, if he is withheld provisions he is patient, if he wrongs himself he immediately repents and makes Istighfar, and if wronged he immediately forgives and pardons.
Likes to sit alone and away from most people, does not like showing off and fame. his tongue is bound from all things that are not useful to him, and his heart always feels pain and sadness, if he neglects to obey his Lord.
Does not haggle over religious matters. Will not submit to creatures in matters that will be wrathful to Lord Rabbee Alamin, likes to meditate and sit in seclusion, does not feel calm when associating with people.
He is not idle and useless, but there is some good he does or knowledge he teaches; he is expected to do good; he does not hesitate and hesitate to reject evil; he does not harm those who harm him.
He does not harm those who harm him, and he is not rude to those who abuse him, like a date tree, the more you throw stones at it the more fruit it bears, or like the earth, how much dirt is thrown at it, but nothing but sweetness comes out of it.
The light of truth pervades his outward form, so that what is painted on his outward face almost interprets what is hidden in his inner being.
actions and goals solely seek the pleasure of Allah SWT, do or stay away from something solely to follow in the footsteps of the Prophet Saw who is seen as a human role model, the person of love and the person of choice.
And try as hard as possible to imitate the Prophet in everything, following in his morals his actions and also his speech. A student always submits and obeys the orders of God the Supreme which has been said in the noble book:
What the Messenger commands, do it and what is forbidden stop (QS. Al-Hasyr: 7)
And indeed in the Messenger of Allah there is a good example for you and those who hope to meet Allah in the Hereafter and he should remember God as much as possible. (QS. Al-Ahzab: 21)
And whoever obeys the Messenger then he actually obeys Allah. (QS. An-Nisaa: 80)
Indeed, those who pledge allegiance to you, actually obey Allah. (QS. Al-Fath: 10)
Say if you truly love God, then follow me (Messenger of Allah), surely you will be loved by God and forgiven all your sins, and God is Forgiving and Merciful. (QS. Al-Imran: 31)
So let those who transgress His commandments fear a trial or a painful punishment. (An-Nur: 63)
You will find them (the Murid), as the highest example of following the journey of their Prophet. Always obeying his Lord and vying for the promise of the Great Lord and fleeing from the painful threat of God.
As has been explained in the verses that we have revealed and those that we have not revealed from similar verses that contain good news with happiness to the peak of victory and glory for those who follow the footsteps of the Messenger of Allah (peace and blessings of Allah be upon him) and warnings with humiliation and lowliness for those who deviate from him.
“O Allah, O my Lord, we acknowledge that You are my Lord, there is no other Lord but You, the Most Merciful and the Giver of many favors, the Creator of the heavens and the earth with beauty.
O Lord, the Most Great, the Most Glorious, we ask You to grant me to be the best follower of Your servant, Your Messenger, our lord Prophet Muhammad (peace be upon him and his progeny) in his behavior and speech, physically and mentally.
Grant us life and death on this basis, O Lord grant our supplication with Your mercy and excellence O God of Compassion.
O Allah, You are our Lord, to You be all praise and praise that is good and full of blessed praise that is in accordance with the Greatness of Your Substance. And the magnitude of Your kingdom. | Glory be to You, O Lord, there is no knowledge for me except what you have taught me. Indeed You are the Most : Knowing and Wise.
There is no God but You, Glory be to You. Verily I am one of those who persecute themselves.”
This treatise has been completed for a special student from his great Rabb with determination, strength and perseverance. Alhamdulillah, the dictation was completed on the seventh or eighth night of the month of Ramadan in the year 1071 Hijrah of the Prophet (peace and blessings of Allah be upon him) tasliiman katsiro, praise be to Allah, the Lord of the Worlds.