Hu
121
Salih’s Advice
Pand-I Salih
By His Holiness
Hajj Shaykh Muhammad Hasan Salih ‘Ali Shah
The Qutbs of the Ni’matullahi Sultan ‘Ali Shahi Gunabadi Order
Foreword
by
The Great Master, the Most Gracious, Hajj Sultan Husayn
Tabandah, Rida ‘Ali Shah
In the name of Allah, the Merciful, the Compassionate.
And He who befriends the Righteous
Praise be to Allah, the One. And infinite greetings be upon the spirit of our Prophet, Muhammad Mustafa (may Allah bless him and his Descendants and grand them peace) and his honorable successors.
The illustrious treatise of Pand-i Salih (Salih’s Advice), recorded by the eloquent words of my Honorable spiritual and corporeal father, His Eminence Mr. Hajj Muhammad Hasan Salih ‘Ali Shah ( may his esteemed grave be sanctified ), contains general rules for the fuqara of the Ni‘matullahi Order. It is the best as the most compendious and most comprehensive book of [religious] instruction, being short and brief; it is all-inclusive and nothing has been left out. Its greatness and comprehensiveness and the eminence of its author has been admitted and acknowledged by friends and enemies as well as relatives and other people. It has been printed several times so far and has been dedicated to those who requested to have it.
It was not until recently that the honorable brother Mr. Hajj Muhammad Ridakhani, who is one of the sincerest and kindest of fuqara and an educated man, quite familiar with the English language, has requested that it be translated into English so that those Muslims who know English and even non-Muslims might enjoy it. This faqir (i.e. the writer) agreed to his request. Later, he referred to some of his friends who are versed in the English language to achieve accuracy and to prevent any mistake that might have transpired in the translation of some of the words or phrases. Thus, when the translation was compared with the original text, all confirmed the near as possible accuracy of the translation. Afterwards, Mr. Hajj Ridakhani requested permission to proceed with its publication, which was agreed to.
I pray the merciful God that his efforts in the propagation of the rules of this Holy Religion (i.e. Islam) and Shi’ite faith and the Gnostic (irfani) truths may be accepted and that the rewards of both worlds be granted to him.
May God help him and all of us to succeed, and through Him may affairs prosper!
Faqir Sultan Husayn Tabandah Gunabadi,
Rida Ali Shah
18th Dhihajja 1405 A.H.L., the holy day of the ‘Id (festival) of Ghadir corresponding to the 13th Shahriwar 1364 A.H.S. (4th September 1985).
Foreword
By
The Most Venerable Hajj Sayyid Hibatullah Jadhbi
In the Name of Allah, the Merciful, the Compassionate
The illustrious and holy treatise of Salih’s Advice, written by His Eminence the pillar (qutb) of Gnostics (‘urafa) and the most righteous of believers Mr. Hajj Shaykh Muhammad Hasan Salih ‘Ali Shah (may God sanctify his grave), provides the briefest collection containing the essence of all social, moral, and religious duties and obligations ever written in Persian.
There are some followers of the glorious order of the Ni’matullahi Sultan ‘Ali Shahi who live out of Iran; that is, in India, Pakistan, and some other Islamic countries as well as in Europe and the United States of America where they do not speak Persian. Therefore, in order that all Muslims of the world, even those who do not speak Persian, might enjoy the above-mentioned epistle, it was requested that it be translated into English which is to a certain extent an international language. For this reason, His Eminence the pillar (qutb) of Gnostics (‘urafa) Mr. Hajj Sultan Husayn Tabandah, Rida ‘Ali Shah (may our souls be sacrificed for him) agreed to this request, and our and our honorable and learned brother Mr. Hajj Muhammad Ridakhani (may his assistance last for ever), who has been learning English for a number of years for this purpose and has been learning English for a number of years for this purpose and has been granted certificates from several language centers, undertook to do this duty and duly began to translate it.
After a thorough study of its newly translated English version by several experts in the English language and their confirming of the near as possible accuracy of the translation, it was printed and is now available to those who have a desire for it. Our dear brethren might inform Mr. Hajj Ridakhani of any deficiencies which they may find in the translation, so that it might be improved in the next edition.
I implore God that all brethren may succeed in performing the commandments mentioned in this book, and pray for the reward of both worlds for the honorable translator.
May I be as dust trampled under the feet of fuqara of the Ni’matullahi Sultan ‘Ali Shahi Order!
Sayyid Hibatullah Jadhbi
*Most regretfully, during the publication of this book, his eminence passed away on the 29th of Jumadi ath-thani 1405 A.H.L. corresponding to the 22nd of March 1985 (may his grave be sanctified).
Prologue
Hu
121
In the Name of Allah, the Merciful, the Compassionate;
Upon Whom I rely and in whom is all My Hope
Praise be, with praise most pure, to the One Who owns all things, to the One Who by His radiance brings to being everything, to the One most worthy of worship, most worthy of all blessings, to the Almighty One, Who knows and sees all things, to Whom all shall return and from Whom all have come. He is the Beneficent, Who at every stage of being grants every fitting need of every individual. He is the Merciful, Who opens the door for His servants to the road leading back to Him, to the highest road, the path of servitude to Him, the path shown by His prophets, And the best of the blessings He has granted to us is to have chosen us to follow the prophet of the end of time.
O Kind God! We boast of servitude to You, for we have seized hold of the rope You have extended to us. Grant us success through the guidance of Your beloved prophet and pure servant Muhammad ibn ‘Abdullah, Peace and Blessings of Allah to him and to his progeny. Grant us the success of turning our faces toward You and of complying with the orders of Your Prophet. Grant us success through the illumination of our hearts with friendship (walayat) and obedience to the heirs to Your esteemed Prophet’s legacy (awsiya).
With this supplication for success to the Beneficent God, at the request of some of the wayfarers in the Murtadawi way and travellers in the Ni’matullahi Sultan ‘Alitshahi Order, this poor helpless servant of the dervishes, Muhammad Hasan Gunabadi, who has been honored in the way (tariqat) with the title Salih ‘Ali Shah, has undertaken to write this letter of instructions to remind our spiritual brethren of duties pertaining to Islam and faith. Consideration of the following points has aided in the writing of this letter:
(1) For some time now an increasing number of letters with many questions have been arriving from seekers (taliban) and novices among the brethren, especially from those who live in places where authorized shaykhs are not readily avialable to them, and where they do not frequent the knowledgeable veteran fugara and they are not aware of the books of the gnostics (‘urafa) or such books are not readily available. They also have asked about precepts of outward form and precepts of inward meaning; and I have written answers to them. However, since the answer to each letter cannot be written in great detail, and since these replies inform none but those who sent the questions, the same questions are often repeated, and so the answers must also be repeated. Therefore, I have resolved to write on those topics pertaining to the various questions which have been posed in as much detail as is possible in such a letter, so that it might be generally applicable and useful to all. The answers to the remaining questions must be sought from the lips of those who tread the Path.
(2) Some of the novice fuqara or others hear words from certain friends or from those who are against Faqr and many a time, without investigating, it happens that they fall into doubt.
They read in the books of gnostics the mysteries of the Path, which are perceptions of the heart and Divine inspirations, or they have heard about them from the men of the Path but have not understand them and have thus considered the mysteries to be nothing more than mere words and utterances or certain acts [as performed by the fugara]. They have not even referred to the books by the Saints, nor do they ask the learned men about them. They have read and heard about them but, supposing them to be mere religious differences or suchlike, their problems have remained unsolved. Sometimes it happens that they are caught in the snare of blasphemous beliefs or indecent acts, or are inclined to think poorly of the righteous. Therefore, the necessary explanations will be given in this letter, [some] explicitly and [others] implicitly, so that the answers to their problems will be clearly understood.
(3) A group of those unfamiliar with the stages of Faqr and gnosticism, especially in our time, have not carefully considered the gist of the subject and have not looked into the meaning of the words of the gnostics. Besides, they have not read their books, although, thank God, they have frequently been printed and made available; or they might have read them but have interpreted and distorted the words as they wished and misrepresented them to the people. Moreover, some opponents, out of hostility and obstinacy, in order to give a false account and to create opposition, try to assert that Faqr or dervishhood – which is a following of the prophets and the Saints, the uniting of form and spirit, having one’s heart with the Beloved while having one’s hands busy work, and being kind and sincere to all creatures – is a new claim. They try to represent Faqr to certain people as a form of idleness and shamelessness; as being a burden to society; as not being bound to the rules (adab) of religion and the laws; as not observing the manners of religiousness; and as opposing civilization. They do this so as to humiliate Faqr before all groups, so that some seekers (talibin) might consider their words true and believe in them and thus be led astray from the Truth.
Therefore, a brief account of the beliefs and practices [of fuqara] was deemed necessary to be given as a reminder.
(4) Some of the seekers of the Path of those who have passed along the Path, on hearing that [walking on] the Path (tariqat) is to refine one’s morals, have considered refinement through knowledge and learning, as written in the ethical books, sufficient; or have considered morals, which are “fixed habits of the soul”, by nothing more than their practical effects and good relationship. For this reason, Islamic ethics in its gnostic sense will also be pointed out briefly so that it might be of help.
(5) Since fuqara consider it their duty to be related at all times to the living, religious scholar (‘alim) and gnosic (‘arif) of their time and to renew their Covenat (‘ahd) [with them] and to inquire of them about their duties, some of them do not pay attention even to the minor details or do not understand the general instructions or they consider them to be insufficient or by way of precaution and assurance, they ask about even the slightest duties.
Some of them fall into another error by considering dervishhood as nothing more than oral litanies (awrad) and invocations (adhkar), resorting to them as a means of furthering their worldly affairs. Or they make use of litanies and invacations – which are actually amorous whisperings to the Beloved and the declaration of helplessness and nothingness before the Throne of the Almighty which should be performed with absolute heartfelt attention – as a means to fulfil their worldly desires. They resort to the outward appearance of the words, thereby thinking to solve their problems. They should become aware of this negligence.
There are others who according to the saying “Is religion anything but love?” assume that mere love is sufficient and, knowingly or unknowingly, fail to be attentive to the performance of good deeds. They do not rightly observe the dos and don’ts which are required for the protection of the state of [spiritual] love and Relationship as well as the watering of Faith. They are not aware even of some of the outward manners (adab) and are therefore not very attentive to them.
Besides, it so happened that some friends requested me, in order to make such people aware [of them], to write a brief and comprehensive instruction, so that one might carry it on his person and frequently refer to it, because books are read less for their detailed descriptions and are easily forgotten.
Therefore, I have compiled with their wishes and have collected a summary of the instructions of the Saints of the past, which have often been written down in books and I have put them down briefly and enumeratively. Since it is a letter of advice and instruction rather than a book, I present it to the brethren as Salih’s Advice. I hope to succeed in writing The Commentary of Salihiya in a few volumes in the future, and I hope to present it to the readers.
As most of them have neither a knowledge of Arablic nor an acquintance with the technical terms and important gnostic subjects. I have written this letter in simple, none technical Farsi. I have pointed out, briefly and for the use of all, what they should almost always know, which are general religious duties or are things of which whose good or evil is understand by any [normal] intelligence and need only a reminder. I have explained [in more detail] things that are less taken into consideration whereas close attention should be paid to them, however unimportant they might seen.
And, first of all, I insist that the Friends should try to learn the manners (adab) and rules (ahkam) of the Divine Law (shar’), the learning of which has natural priority over the manners (adab) of the Path, and the manners of the Path are for animating and adorning them and have priority over the rules of the Divine Law in terms of honor. They should learn about them, as much as a Muslim needs or requires, from their source in order that they might know their Islamic duties.
And for increasing their insight into affairs related to Faqr, they might refer in general to the detailed books written by the gnostics and chiefly to the books by this faqir’s honorable grandfather, the late Sultan ‘Ali Shah the Martyr, and my deceased honorable father, Nour ‘Ali Shah the Second (may their graves be sanctified), which are full of truths and replete with advice.
In fact, they should consider this letter both a complementary chapter and a summary of those books and a description of the Promise and Covenant (‘ahd) made [with God], which under certain circumstances has been added to them and their allusions have been thus clarified.
I hope the Faithful will become aware of the attributes and morals concerning Faith and will not consider the mere relationship [with the Master] sufficient, that they will endeavor to travel along the Path so that they might not fall behind, and that they will be always ashamed of their failure and rebuke the self (nafs).
Although there are some exceptions to what has been written, however general it might be, and every general [regulation] has its particular [exception] and a duty might change in special cases, commandments have been made for prevailing cases. But rare cases require special instructions and orders which can be understood only by intelligent people.
In Islam and as regards Faith, women and men, according to Holy verse, are equal and religious sisters are charged with religious duties like those of the brethren. But since women are equal to men with respect to Faith, and should endeavor in the same way, I shall address the brethren in general and have in view the subtle essence (latifa) of Faith.
I resort to the spirits of the Saints of religion and thus expect my brethren to study this letter frequently, which care and thought, and to regard it with love and show an interest in it and act according to it. They should not make the failure of another believer a pretext [for disobeying], but should strive, as far as possible, to be a true bearer of the title of faqir, which is, in other words, another name for servant.
In fact, revolutions and changes in the world, ass are manifest everywhere, should also affect us, and we should wake up and avail ourselves of every opportunity. Although there is no room for parties, sectarianism, and involvement in worldly affairs in Faqr and servitude; nevertheless, the believer should be clever, have foresight, value peace, and give thanks to God. And whenever obstacles are few, he should endeavor to pay attention [to religious duties] and to act according to them. And he should not fail to remove religious doubts and disagreements. May the Kind God grant my brethren and me success!
My Brethren
[1]
Thinking and Verification
Man’s privilege over other animals is his reason and far-seeing thought. A child from the very first day of his birth is similar to other animals but with the growth of the body, his power of thought also develops and his foresight increases.
He finds out from what is known to him or from what he has seen and heard that which was formerly unknown to him as well as discovering the works and influences of other beings.
He engages in embellishing and grooming his corporeal body and attends to its requisites both internal and external. The more he employs his mind, the better requirements that are provided, the better he will progress.
It is evident that gradually he begins to find out the effects and the mysteries of the world of creation, and makes inventions and creates arts and techniques for the benefit of his fellow-creatures.
He should not, however, limit himself to this alone; nor devote all his thought to the outer life; nor use up all his endeavors for his body and its requirements which is mortal; rather, he should awaken and ponder on this:
Where have I come from and for what purpose?
Where am I to go, and where shall my home be?
[2]
Proofs of the Immortality of the Spirit,
Incorporeality of the Soul, and
the Next World
And from the limitation of the body and material things and their transformations, from the gradual and complete annihilation of the body, from the unceasing burning of the innate search and passion for worldly desires, from the pursuit of wishes and the longing for that which he has lost, he will be brought to realize that this unending agitation of thought is not restricted to the world and that human reality is something other than this body. Rather, that which controls the [human] faculties and organs and remains unchanged throughout all the transformations of the body and is single despite the plurality of its faculties and is strange to all despite its familiarity with them and is the knowing, the seeing, and the powerful in the body and is enduring and single in spite of the unawareness of the body and the heedlessness of imagination and throughout childhood, youth, and old age as well as during happiness and unhappiness, corpulence and leanness, illness and health and to which are attributed thought and reason is called “soul” or “spirit”, it is the reality and the personality of man and is neither corporeal nor perceptible. The heart and the center of thinking are the intermediaries between spirit and body and spirit dominates over the heart and the heart dominates over the body.
We should, therefore, not entangle the spirit constantly in the well and prison of the body with illusion (wahima); rather, the body should be illuminated through the heart with the light of spirit.
And one’s truth should not be sacrificed to the world, but one should attend somewhat to one’s own self and discover that the effects, words, thoughts, and deeds which are with us throughout life and even unto death are perceptible, but are not found in the body. Therefore, as they are kept on the tablet of the spirit, they remain non perished and stay with the spirit forever, even after natural death and complete annihilation of the body, which during lifetime is also in the process of perishing.
As man lives without the body when asleep, and becomes happy or sad after waking up due to the states and the occurrences that he has undergone [during his sleep], and if he has had a good or a bad dream, whether he wants to or not, he will feel the happiness or unhappiness arising from it after waking up and later on he will see the effects or [the realization of] the dream itself; in the same way, our deeds will accompany us and will bring about ease or torture after death. We should, therefore, give thought to the comfort of the hereafter.
But thought cannot find its way there by itself: hence we have to seek for a path and a guide in order to arrive there. As the prophets and the Saints have already passed along the Path, have experienced its troubles, have gained a knowledge of the provisions for the Path, have been commissioned to awaken [people], and have indicated the right and the wrong way, we should, therefore, seek to comply with their orders. The birth of such far-sightedness is the beginning of journeying towards God.
If this search and desire intensifies, if the believer resolves to correct himself, and if he realizes that he will not attain his Goal by mere outward religiousness or by merely professing to be religious by enacting the outward appearance of religion and that he cannot travel along the Path simply by the writings and the instructions of the Guide and that a Path with endless dangers and innumerable highwaymen should be traveled with a guide and a weapon, he will begin to do research or to investigate in order that he might find out the explicit decree (nass) of the Predecessors, who have been clear-sighted and well-informed and whose words he considers to be the truth. This decree is the only means by which the Guide can be recognized and is also conjoined with the [divine] effect.
He should, then adhere [to the Guide] with insight and with good belief, and surrender himself like Moses in his following of Khidr. Such adherence is called, in Gnostic usage and terminology, the “beginning of the journey”.
He should, afterwards, in accordance with the orders that he has received, pass along the Path with the steps of an aspirant. And without any objection or doubt, he should maintain his steadfastness in his inspirations (halat-I warida), removing himself from temptations by using the remembrance (dhikr) [of God] as a weapon, and be always in the state of meditation (fikr).
He should take thought of the end, not cling only to outward appearance, and as long as he lives, should not take the grip of his heart from the skirt of the Pir (i.e. should cling to him). He should also turn his face in the direction (wijha) of the Divine Order and consider showing reverence to him likewise as that paid to God and comply with what pleases him. Doing so is praiseworthy, though blind imitation (taqlid) founded on an unstable basis is blameworthy.
And he should for the attainment of [spiritual] luminosity and insight
-- which brings about a state of powerlessness and indigence – increase his recourses (tawassul) [to the Pir], regarding them as coming from the beams of the Pir’s [spiritual] attention, lest he should fall into the abyss of boastfulness. For the dangers of self-conceit, obstinacy, and pride are the great dangers of the Path.
My Brethren
Faith is the attachment of the spirit to the Origin and the dwelling in thought upon the Beginning and the End as well as the great Divine Dignity (namus) and the Divine Trust. Therefore, it should be well protected and appreciated and be kept free of impurities. We should make efforts so that we might be endowed with the name of Faqr and Faith, by which we are called, and might be distinguished by goodness so that these names might be true of us.
We should make every endeavor to protect the “Primal Covenant” (ahd-I azali) – which has been engraved on the tablet of the spirit’s primordial nature (fitrat) and which is affirmed by intellect, but has been forgotten in this world by the deceptions of the lower soul (nafs) – after renewing it though the “Prescriptive Covenant” (ahd-I taklifi).
And we should with God’s Grace avoid heedlessness (ghaflat) and comply with the conditions of the Allegiance (bay‘at) and set them before us when taking action, always keeping in mind the essence of the instructions which is included in these three phrases: servitude to God, compassion for and benevolence to all people, and service to and humility before religious brethren. So we should act according to them and measure our deeds by them, and with good thoughts, good words, and good deeds respond to the call of the Saints for help and their invitation: “who will be my helpers unto Allah?”
And we should seek to reach the Destination and take the deeds of the deceased as a pattern and not yield to disappointment, which is tantamount to infidelity (kufr), and walk [along the Path] with firm intention.
My Brethren
[3]
Invocation
(Dhikr)
The heart (dil) is the Divine Treasure House and a place for the outpouring of Divine Grace. The center of the domain of the body is the heart which is always [wavering] between satanic temptation and angelic inspiration. We should observe the heart, for whatever dominates the heart will also dominate organs and faculties.
Since attachment to the world is a trap for the spirit and is the source of all sin, we should, under the direction [of the spiritual Guide], turn our hearts to the Unseen (ghayb ). We should then turn its face from our Unseen to the Absolute Unseen so that the dispersal of thoughts and temptations might be removed, our cares and grieves become one, our souls become purified, blameworthy qualities which are born out of attachment to the world are purged and replaced by praiseworthy ones, and intimacy with the remembrance (dhikr) of God might be gradually increased. Thus, the door which has been unlocked by God might be opened and the heart become a home for the Beloved.
Remembrance (dhikr) of God makes the heart humble, the body meek, the morals pure, and deeds praiseworthy. Remembrance of God by a servant, which is in turn a sign of the remembrance of the servant by God and of necessity involves His remembrance, will ultimately set man free from the “imaginary existence” and lead him to the “real existence”. For as long as there is egotism, there can be no worship of God.
Remembrance of God as directed [by the spiritual guide] should be attended to in all our situations and dealings so that its effects might also appear in our deeds and daily life and be left in the world afterwards as a memorial.
This has been given extra emphasis aseptically in certain cases, such as at the time of eating. [It has been said:] “Eat of that over which the name of Allah has been mentioned”. Although this [verse] has been interpreted in connection with slaughtering, its meaning is general. Remembrance of God while eating increases our pleasure and, by the direction of the fervor [of the body] and spirit towards inward being (Batin), food digests more easily and as long as that food stays with the body, it is tantamount to remembering God and benefit is more easily attained.
Another instance is at the time of sexual intercourse, for a child who is conceived while God is remembered becomes perfect in his nature as well as faithful, righteous, and intelligent.
The next instance is at the time of sleeping when our attention is drawn towards the “Unseen World”, because if the believer goes to sleep while remembering God, he will be as one who is remembering [God] during his sleep and whatever he dreams, be it the emergence of his spiritual state or some outer occurrence, such dreams would be true dreams.
Another instance is at the beginning of waking up, when he is in the state of returning to this world and his attention is directed towards his physical faculties and members. By remembering God on this day not only his success increases but also his [worldly] affairs will improve.
And at the time of waking up, he should direct his attention (tawajjuh) towards the Origin (God) and [His] Manifestation, have recourse (tawassul) to the light of the “Fourteen Innocents” and hope for the coming of relief to his heart and for religious and worldly improvement from God. Since whatever is committed to memory at the instant of going to bed and waking up will remain safe, the spirit will get used to the remembering of God at these two instants and will be attentive [to Him]. Thus, as far as possible, he should not fail to remember God for a single moment so that he might remember the religious beliefs at the instant of death.
[4]
Meditation
(Fikr)
And he should not spend time without meditation (fikr), but rather he should begin a [spiritual] journey, mounted on the steed of meditation, in order to find out the realities of the world and, through the aperture of his own Unseen, direct his attention to the “Absolute Unseen”, waiting for relief (faraj) to come to his spirit; as it is said: “There is no relief for a believer unless he meets God.”
[5]
Expectation
(Intizar)
And he should seek Mawla – who is with every particle and every heart will find a way to Him. He has a mind to bestow training and favor, especially upon the hearts of the Faithful -- He should seek him in his own heart until he finds Him, so that he might be able to recognize Him as He appears outwardly and be attracted [to Him] by way of homogeneity.
With this expectation (intizar) in his heart, which should be accompanied by the expectation outwardly, together with his actions which should conform to Mawla’s satisfaction, he becomes worthy to be one of the connected-with-victory attendants of the “Support (Qa’im) of the Descendants of Muhammad” (may God bless him). Thus, there appears in him the preparedness for companionship. This [expectation] has been, and is still, the best trainer of the Shi’ites.
[6]
[Spiritual]
Companionship
The Traveler (salik) should be mindful of the beneficence of the Benefactor (i.e. Mawla) and be thankful and grateful. He should be, especially, appreciative of the beneficence of Guidance and Faith and not keep the Mediator of [the Divine] favor (fayz) away from his heart.
[7]
Blessing upon the Prophet
(Salawat)
Even in the ritual prayer (namaz), which is servitude to the Unique God, blessing (salawat) upon the Prophet (may God bless him and his Descendants and grant them peace) and his Descendants has been ordered. It is a prescript for recourse (tawassul).
This request for Blessing is for the presence of the subtle essence (latefa) of Faith which comes from the Prophet and is present in the hearts of his followers, as well as linking it to the “Muhammadan Truth” (haqiqat-i Muhammadiyah). It is praiseworthy to remember the Saints, to utter the names of the living Saints for benediction and recourse, and to resort to them as mediators each day.
[8]
Rules and Manners of Companionship
Companionship (musahabat) with the Saints or, upon their orders, with others who have traveled along the Path is one of the pillars of the “Journey along the Path” (suluk). It helps the Traveler (salik) with his traveling (sayr) and is a means of increasing his knowledge. For companionship with them makes man remember God; their words increase one’s knowledge and their deeds make one desire the eternal world. Looking at the “Men of Knowledge” (gnostics) is considered as a form of worship and approaching them is a blessing, for the soul is influenced and colored by companions.
He should not, when in the presence of anyone of them, observe differences in rank, but should turn his face in the direction (wijha) of the Divine Command and regard it as a means of obtaining His Grace. However, in their gathering together in one place, observance of rank and differences in position should be taken into consideration.
As far as possible, the believer should cleanse his outward appearance of all impurities, and adorn his inner being (batin) with the ornaments of Love and sincerity. He should regard the reality of the Saints as intercessors (shafi’); and, in their presence, increase his attentive observation (muraqaba), directing his attention (tawajjuh), and concentration of heart [to God]. When arriving in their presence, he should refrain from showing manifestation of Love as far as he is able to control himself especially, if strangers take objection to it. He should not do anything that gives rise to a pretext for fault-finding and jealousy. Observance of outward manners (adab) is also necessary inasmuch as he is able to control himself. He should not, for instance, as far as possible, knock at the door; nor speak in a loud voice; nor take the lead. While sitting, he should sit, if it is possible, with his face towards them; if it is not possible, he should sit in such a manner that he might be able to see them. He should not prolong his sitting, as it causes weariness; unless he has some business [with them] that necessitates it.
While sitting, he should not pay attention to others beyond what is usual and customary, and certainly not in a way that might make others take objection or feel dejected. Nor should he sit with his back against anybody, especially if he is a believer, except in learning sessions or where it is necessary.
He should be alert to comprehend what he hears and act in accordance with it, and find an example of what he has heard within himself, for what is said might be [as the saying goes], “I beat him to frighten you”.
He should avoid talking with others, especially when it results in distracting attention. Whispering should also be refrained from, unless it is necessary. And he should ask whatever he deems necessary, but should not ask too much, and the question should be intended for acquiring [spiritual] benefit. He should also refrain from speaking in the middle of their speech.
He should not mention the bad in others, especially not malign a believer to the Saints (awliya), unless he is asked or circumstances demand it. In this case he should answer sympathetically and with well-meaning words.
In practicing musafaha [with them], he should consider it as a renewal of the Covenant (‘ahd). With an impure heart and scattered thought it would be mere [false] imitation which makes purity and serenity (safa) of heart impossible. In practicing musafaha, he should take the circumstances into consideration and should follow moderation in order that he might not trouble them. He should refrain from deeds and words that might cause disturbance or annoyance and, as far as possible, should not cause inconvenience [to them] in worldly affairs. But rather, he should appeal to the inner being (batin) of the Saints for resolution (himmat) in any affair and seek assistance from them so that he might attain his Objective as soon as possible.
And he should pay for the brethren with his heart and his tongue, be benevolent to them, and wish them progress.
My Brethren
[9]
Concealment of the Secrets
The affair of walayat and the [spiritual] Path (tariqat) refers to the [spiritual] heart (qalb) and not to the [bodily] organs. It is related to sirr (the inner most element of the heart) and not sar (the head), and has been conveyed from heart to heart. It has not been written in books and its principles can not be expressed in words. Rather, the more they are said or written down, the more they become hidden. Since the effect [it produces] is brought about by the command and order of the Saint (wali), actions based on written words would be without effect.
The secrets of religion should be kept hidden, particularly that which has been ordered to be concealed and which he has taken upon himself. And he should not give utterance to whatever is inspired in his heart, be it a spiritual state (halat) or a belief, since he should, follow the Pir, pass and step beyond it. Such a state, once passed through, should not be referred to again as a source.
In his deeds and actions, the believer should consider the preservation of the conditions, Faith, lives and wealth of fellow Muslims. He should be cautious even with the most reliable brethren and not place his burden on the shoulders of those who have not attained his level, just as Abudhar did not know what was in Salman’s heart, for he was not supposed to know it.
If he perceives in his heart an inner manifestation from the Saints, he should not give way to exaggerated statements but should be careful not to disobey them. Such dissimulation (taqiya) and concealment are innate in the Saints and are their custom.
And having control over the desires of the lower soul (nafs) is mortification, strife, and self-discipline. Domination over the lower soul as well as perseverance and determination strengthen the will.
Concealment brings honor, whereas the opposite which is called divulgence (idha’a) brings about baseness and weakness of the spirit and a decline in the effect [of walayat].
And he should have respect for the orders of the Saints. He should refrain from revealing his secrets to others. Even when it is not necessary, he should in advance conceal his [social] comings and goings as well as the extent of his property, thereby preserving his life and possessions.
The situations which call for dissimulation (taqiya) differ from those whichdemand fighting the “holy war” (jihad) and “enjoining the good and forbidding the evil”. These two commands are designed for promoting Islam and defending all Muslims, and are to be performed under the command [of the Saints] and at the appropriate time.
Sacrificing one’s self and dedicating one’s life and wealth in the way of God and to the protection and promotion of Islam as well as preserving religiousness is different from the upholding of the Faith, lives, wealth, and honor of the Faithful including one’s own.
My Brethren
[10]
Morality
The human being is composed of all the characteristics attributed to animals but which are more perfectly created in man in order that he might endeavor, like them, to seek what is good or bad as well as what is of benefit or of detriment to his body, so that he might gain in comfort and repel that which might cause damage and pain.
Besides, man has the faculty of thought and reason by which he can keep all attributes at a moderate level, gain domination over his lower soul (nafs), employ them for the advancement of his spirit, and reveal praiseworthy morals in himself, avoiding those that are blameworthy.
Therefore, the believer should always be attentive to the correction of his soul and the refinement of his inner morals, because the “spiritual fixed habits”, which compel man to action, if they be praiseworthy, will produce good deeds and if they be blameworthy, will produce evil deeds.
Although ethicists have explained these things in detail in their books and have given instructions about them, by reading moral books, even the Traditions (ahadith) and the Holy Qur’an, a person cannot gain praiseworthy qualities thereby. For as soon as one head of the lower soul is struck down, it raises another head.
Thus, the struggle against the lower soul and Satan should be down resolutely, with the attractive force of eagerness (shawq) and live arising from Faith. It should be done by appealing to the inner being (batin) of the Saints and asking their help as well as by watering the subtle essence (latifa) of walayat, which is present in the hearts of the Faithful. This subtle essence is the “dignity of the most supreme spiritual reality of ‘Ali’ (‘alawiyyat-i ‘Ali—peace be upon him), which draws the believer constantly from the darkness of ignorance and the world of nature into the light of incorporeality (tajarrud) and Knowledge. And there is no other causative agent in the world but it: “ La fata illa ‘Ali” (there is no chevalier spiritually but ‘Ali).
Therefore, within the Dhulfaqar of invocation (dhikr) and meditation (fikr), which is granted to him, he should lay an axe to the root of the lower soul; and so dedicate the dependence and intimacy of the lower soul; and so dedicate the dependence and intimacy of his heart to the remembrance (dhikr) of God that the fondness of the world – which is born out of egotism and obstinacy and is the root of all sin and the source of all indecency – might gradually decline. Thus, he might gain domination over the lower soul and be able to prevent its manifestations until it is non-existent.
Unless such a state is attained, Mawla’s approval by which moral virtues are measured will not be achieved. For one’s duties and behavior differ according to different cases: in one case, He approves of our being hard and in another case of our being merciful. And moderation cannot be determined by Imperfect reason or a low intelligence, unless the heart becomes the seat of God and the Truth rules over the heart which of itself rules over the body.
[11]
Attentive Observation (Muraqaba)
And
Self - Examination (Muhasaba)
Therefore, we should observe our [spiritual] state and deeds, for at every instant of forgetfulness [of God] the lower soul will raise its head. We should thereby take account of them before [the Day of] Judgment, and weigh our thoughts, words, and deeds on the scales of reason and with a measure, which is of Mawla’s consent.
We should also illuminate our inner being (batin) with the light of the walayat and Faith so that good morals, which are the exemplar of Paradise, may appear in us and that we may be purified from all bad tempers which are the exemplar of the flames of Hell.
[12]
Remembrance of Death
And thinking upon the world and its destructibility and upon natural death and the mortality of the body – which can neither be helped nor avoided – and that every thing must be left behind and passed over and that man must leave the world empty-handed, gradually empties the heart of the love of the world and turns the thoughts of man towards provisioning for the Eternal Life and strengthens his remembrance of God.
[13]
Desire
Since at the instant of death Truth is revealed to everyone, the remembrance of death fills the Wayfarer (salik) with longing to meet Mawla, and the heart will then naturally be cleansed of wishful desires.
[14]
Repentance (Tawba)
And since the believer should always attend to himself and visualize his morals and deeds -- while paying regard to his evil-doings and thus regretting such deeds, words, and thoughts – he will attain the state of repentance (tawba) and returning to God. For the gate of repentance is one of the gates of Paradise which is open at all times and to everyone.
And he should drive away the Devil’s temptations by remembering death, which lies in ambush, as well as by waiting to meet the Beloved.
[15]
Returning to God (Inaba)
He should make the most of his time and, while recognizing [Mawla’s] remission and magnanimity, stamp on his lower soul, thereby returning repentantly to God. This state becomes more intense once his insight develops and the greatness of the Beloved becomes better known, thus he will raise the silent amorous prayer of “Our Lord! We have wronged ourselves” from the depth of his soul and will utter from his heart, “There is no god but Thou; glory be to Thee! I was indeed a wrong-doer”. The “ontological (takwini) taking off (khal’) and putting on (lubs)” that is extinction (fana) of self and existence (baqa) in God (Haqq), has a different manifestation and a certain name at every level. On this level, it is called repentance (tawba) and inaba (returning to God). At another level its manifestation is called isti’adhi (taking refuge in God) and bissmillah (the uttering of “in the name of Allah, the Merciful, the Compassionate”). The ritual prayer (salat) and the alms-tax (zakat), renouncement (tabarra) and friendship (tawalla), and extinction (fana) and existence (baqa) are all different levels of its manifestation.
[16]
Shame
The Wayfarer (salik) who perseveres in being good, feels abashed of himself and even of his good deeds, let alone his evil- doings. He feels shame before God (Haqq) that -- while being favored with His gifts – in His dominion, with His power and strength, and in His presence, he opposes Him. Moreover, feeling modesty before people is innate and is one of the praiseworthy qualities.
[17]
Fear, Hope
And the believer lives always in fear of himself, his deeds, and of Satan’s misleading him. Because of the infinite kindness of the Beloved (to His servants) and His magnanimity, he makes haste towards Him, regarding himself as inferior to all others.
[18]
Humility, Pride
He is humble towards all people whom he regards as God’s creatures, for humility brings about dignity. Thus, pride and arrogance, which are the inevitable result of ghaflat ( heedlessness of God ) and are signs of being unaware of one’s self, will not remain in him. How can he be proud of himself, if he deliberates on the beginning and the end of his body, and if his needs for everything as well as his inability to turn even one single hair into white or black are taken into consideration?
[19]
Haughtiness and Hypocrisy
So there will be no reason to be proud of himself and haughtiness will be despised. The believer does not consider people (khalq) as support that he should rely on. He pays heed neither to that which they see or hear, nor to their good or evil words.
[20]
Reputation, Kindness and Compassion
On the contrary, he considers all (people) as works of God (Haqq); lives them all, and does not bear enmity towards them. He is kind and has compassion on everyone, especially his inferiors, and deems himself an intermediary and agent, providing them with service.
[21]
Tenderness
And he should not be hard-hearted, lest he remain unaffected by (other people’s) wretchedness and entreaty and his sense of pity remain un-awakened. Rather, he should regard a pain in any individual soul as a pain in all members [of society].
[22]
Discernment
Since tawajjuh (attention to God and invocation make the spirit turn towards the “Higher World,” which is the world of knowledge, they will bring about a general change in the constitution of his soul and body and will add to his discernment (farasat) and [power of] deliberation. Thus, he should foresee the end and weigh up the consequences of his actions from the beginning.
[23]
Anger and Desire
One should know that, in order to attract that which is agreeable and to drive away the disagreeable things, God has created in man two faculties which act as agents of the faculty of thought so that they might carry out its orders. They are called the faculty of desire and faculty of anger.
If these are followed in moderation, and a middle course is taken, together with reliance upon God and the “Invisible Direction”, and if they are the orders of the “Divine Commander” – which is a measure of acceptability and which can not be achieved without the remembrance of God -- then they would be like two wings for flying to the “Higher World”.
If they act contrarily and turn their faces towards this [material] world and their benefit only by adding to bodily comforts, then they will be like two fetters bound to the legs of the bird of the spirit and will draw it down to the meanness of nature. So the cur and the pig of man’s being will become the ruler of his domain.
[24]
Courage and Aspiration
And the moderate limit of the faculty of anger is courage and bravery. In which case, due to the heart’s attentiveness [to God] and its recognition of Him as the true Agent, the believer will exhibit fixed determination, great aspiration, and steadfastness along the Path towards the Objective, without being deviated from the Path by the slightest wind.
[25]
Chivalry
And he should show chivalry (futuwwat), manliness, and exercise self-sacrifice in the path of God and His Friends. By the order of Mawla, he should not attach any value to his life, wealth, reputation, or honor. Rather, he should sacrifice the inferior to the superior; although according to the given order, he should endeavor to observe all stages. However, he should not tolerate strangers being present in the sanctum of the Beloved.
[26]
Sense of Honor
The believer should be zealous, lest dust should lie on the face of the Beloved. If it happens that somebody utters blasphemy, he should not be offended; rather, he should pass over it peacefully and pay no heed to it.
[27]
Anger and Suppressing
One’s Anger
If his anger bursts into flames, he should keep himself away from violence, which is a kind of madness. Such a madness, if it be not deeply rooted, will afterwards make him remorseful and will disappear. When he becomes angry, he should immediately begin to remember God and perform musafaha with a believer, keeping in mind that Mawla is present and watchful. He should suppress his anger and calm it down with the water of patience. At this time, if he is standing, he should sit down and be silent; and if he is sitting down, he should stand up and start walking.
[28]
Forgiveness
And he should try to forgive, as far as he can, for the Beloved approves of forgiveness; besides, he himself expects forgiveness from the Beloved. Moreover, he should endeavor to attain to such a state that he may regard the offenses of both his enemy and friend as something coming from God for his own training, and may find “There is no power and no strength save in God” within his own being.
[29]
Benevolence
So he should even be benevolent to them in return. And if the faculty of anger acts without restraint, being disobedient to reason, and is used for removing carnal displeasure, any kind of behavior or disposition resulting from it will not be admired.
[30]
Rashness, Cowardice, Enmity, Grudging
If man does not pay heed to obstacles and sacrifices himself, it is rashness or recklessness; and in case of negligence, it is fear or cowardice. Thus, if someone does wrong to such a man, he will feel enmity towards or hold a grudge against him, will exceed his limit, and will behave contrary to what has been ordered.
[31]
Injustice
In this way, he will do himself and others an injustice and will have no consideration for God’s creatures.
So, by finding the slightest pretext, he will kindle the fire of enmity and will “burn up a world”, and will eventually surrender to other blameworthy traits. May God preserve us from the evil of Satan and the “demanding ego” (nafs-i ammara)!
[32]
Desire, Chastity, Greed, Torpor
Similarly, if the faculty of desire in human nature is bound by the shackles of the Divine Order and acts in obedience to reason and avoids going to extremes and works only to the extent necessary – as it is ordered by God and the prophets – for the survival of mankind and the cultivation of the world, it is chastity and continence. Whereas going to either extreme, which is greed or torpor, is a vice.
And the world is [a place] for the trial of the believer as well as for his training and the acquisition of virtue. Therefore, one’s property, wife children, fame, reputation, and one’s subordinates should be deemed as things entrusted to one’s custody by God to be well cared for, served, and watched over.
He should consider apparent causes as a pretext and a means, placing the reliance of his heart upon God who is all life-bestowing while keeping himself busy with work.
[33]
Reliance upon God
(Tawakkul)
He should deem God the “real causative Agent” and the provider of daily bread and, with reliance upon God (tawakkul), put real effort into his wok; that is, “having his hands busy with work and his heart directed to the Beloved”. For whatever He makes happen is for our own well-being.
[34]
Submission, Contentment, Thanksgiving
And He is kinder to us than we are to ourselves. Therefore, we should not only be submissive to the “ontological and to the prescriptive command” (amr-i- takeini wa taklifi), but we should also be pleased and content and give thanks for His gifts which are innumerable; such gifts as our existence, faculties, organs, health, our security, and so on; and the greatest of all gifts which are Guidance and Faith and the lives of the prophets and the Saints to guide us:
The cloud, wind, moon, sun and firmament are in action,
So that you may obtain a loaf of bread but eat not headlessly.
Whenever he is blessed with a [real] act of thanksgiving or performing his duties well, he should be thankful for it.
Who can ever succeed thanking God,
By efforts or using words
[35]
Doing Good to Parents, Loyalty
Rather, thanks should be given to the means of any favor whether real or figurative. The most important of these are the means of Guidance through the prophets and the Saints, the means of [our material] creation through our parents, and the means of education through our teachers.
[36]
Loyalty
The believer should be loyal to all and not forgetful of anyone who has done good to him. If he gives somebody his word, he should not break it; and if he makes a promise, he should keep it and carry it out. He should consider and give thanks for any blessing bestowed by God, instead of considering only his own expectations and then being disappointed, because giving thanks for a favor will increase it.
[37]
Contentment
He should be content and satisfied with what has been given to him, without complaining about it. However, praying and wishing for things are not contradictory to the state of contentment and thankfulness, and are thus permitted. And he should not in his heart place hope in anyone.
[38]
Being Free from Want,
Expectation and Generosity
He should refrain from wanting, because making a request from someone other than the “One who is free from want” (God) is base and vile. Expecting anything from anyone like us is far from abstention which is the ornament of Faqr. Rather, in times of poverty, the believer should be patient. If God has increased his daily bread, he should, as a sign of gratitude for such a favor, pay the “rights of God.” If some of it is left over, he should use it to give comfort to his family and donate a part of it for helping the poor, as all acts of thanks- giving and generosity are the ornaments of wealth.
When a believer, through success granted by God, pays attention to correcting himself and distinguishes what is good for him from what is bad, he will not sacrifice his spirit to his body and his body to the world. On the contrary, he needs the world for preserving his body and his body for attaining perfection of the spirit.
[39]
Greed
He does not exceed a moderate limit in amassing worldly goods, and does not make effort beyond the extent ordained. Otherwise, the soul becomes clouded and thus the greedy person will be troubled by this world before being troubled in the next world. And greed is a key to hardship, and a greedy person is a slave to world and is always in company in company with poverty.
[40]
Legitimacy
In earning his living, the believer should not exceed the instructions of the Divine Law (shar’), as one’s daily bread is predetermined and becomes legitimate (halal) or illegitimate (haram) according to one’s course of action.
[41]
Trickery and /cheating
He should not lack in [respect for] humanity, in fairness, mercy, and manliness; nor should he plan to acquire wealth by trickery, deceit, cheating, and lying which is Satan’s handiwork. For neither is its acquisition under our control, nor is its preservation within our power.
[42]
Opposition Restlessness
Moreover, he should not be attached to his belongings or deem himself the real owner, so that he might not boast of their acquisition; nor show opposition and become disappointed and restless at their loss. He should realize that He who has given them, He Himself has taken them away.
[43]
Jealousy
And he should not be jealous of favors bestowed on others, for God has bestowed His favors upon all of them. A jealous man is always angry at his fate (qada) and divine Decree (qadar); he sets himself on fire within, and is always disconsolate. And Faith avoids jealousy; wealth does not come from anybody but God; and the world is ephemeral. Thus, there is no reason to be jealous. And the believer should attend only to himself and not to [the affairs of] others.
My Brethren
[44]
Service
The Faithful – whose faces due to the attachment [to the Mawla] and to the subtle essence (latifa) of Faith are directed towards God – are like mirrors with regard to each other and are the spiritual children of Muhammad (may God bless him and his Descendants and grant them peace) and ‘Ali (peace be upon him). They are spiritual brethren to each other whose bodies are different but their spirits are as one. And according to the Covenant (‘ahd)and the Promise they have made, service and assistance to the brethren are requisites for Love and Faith. Doing good to them is considered to be a form of worship while opposing and doing evil to them is considered as sin.
You should know each other’s worth and be each other’s service both outwardly and inwardly, and should strengthen the subtle essence (latifa) of Faith through it. For making the heart of a believer happy gives satisfaction to Mawla and will cause tranquillity and progress in [the affairs of] both worlds.
You should become pleased by meeting each other and enjoy each other’s words. Meet each other with a wish for peace and good health and by performing musafaha, and end your meeting by praying, asking forgiveness, and showing love for each other. For practicing musafaha with a believer without selfish motives is the same as remembering the “Divine Pledge”, and awakens the friendship that arises from Faith.
Touching the thumbs of each other’s hands and joining fingers together for musafaha will incite the human magnetic power and love, and will illuminate the heart. It will make the dullness of heart, which results from one’s sins, drop away like the falling of leaves from trees in autumn, and will calm down lust and anger. However, we should not be content with its external and habitual form; rather, we should endeavor to invoke its true meaning, that it might give us the above advantages.
In the presence of the Saints, salutation should be confined to them and priority should be given to the spiritual forerunners. The young should have regard for the old, and the old should treat the young in brotherly manner, holding them equal to themselves, and should support them. Anyone who is on a [spiritual] higher level should not blame the one who has not yet attained to such a station (maqam), nor should he try to impose upon him that which he has perceived. Rather, he should influence him gently and with kindness.
Satisfying the Faithful’s needs and making their hearts cheerful, pleases Mawla. It will cause Divine Grace to overflow and the Wayfarer (salik) to progress.
Visiting a believer with a spiritual aim (wijha) and presenting him with a souvenir or a gift, visiting the sick, escorting the deceased, and visiting their graves meet with the approval of God and the Saints.
Worldly motives and perishable desires should not obscure Friendship and hinder service to each other. Such things could bring about terms or a rift between them. For if two believers are on bad terms with one another for three days, the aroma of Faith in them will disappear.
In case of differences arising, they should, as far as possible, be settled between them, because whatever we seek by separation could be better achieved by kindness and unity.
Whenever an intermediary is required, they should seek reconciliation through him, as one of the duties of all believers is to reconcile their brethren. Once one hears that a grievance or disagreement exists between two brethren, he should try that it might not endure but be settled.
Moreover, as far as possible, one should prevent that which could give rise to such disagreements between believers, as conflict weakens both of them and all [believers] as well. If the spending of some money is required, even though it be paid by the reconciler himself, it is allowable and it is acceptable to God and is approved of by Him. And between two believers and two lights one should not cause disconnection and separate them.
They should assist each other in their affairs unless it causes loss to another believer. In this case one should observe the rights of both of them. In settling their differences, if one of them is right, one should assist him and remove the injustice done to him. In a dubious case, an effort should be made to reconcile them.
Observation of fraternal rights should also be taken into consideration regarding the descendants of the believers who have passed away, especially if one of them has left a son. All assistance should be given him so that the good reputation of his father might be kept alive and that he might take his place.
Observation of outward manners, though unimportant in essence – as [it is said:] “Manners drop between friends” – should be considered except in special sessions of [spiritual] intimacy (uns) and Faqr, especially if there is a new-comer or a guest. It is for keeping up appearances and having regard for those who are still bound to them and also because the attention of most people is directed towards us.
It is admirable if dignitaries show [a spirit of] fraternity and equality, and it is well-seeming if the others hold them in due respect, having regard for outer appearances.
The secrets of the believer should be kept and his faults should be concealed. If evil things are said about him, one should kindly remove doubts about him and thus cleanse him of such slander. And on the assumption that those things are true of him, one should correct him kindly so that it might not be assumed that the evil-doings of a believer are done with the approval of the Saints. Meanwhile, one should give advice to him privately, because evil-doings, in addition to personal loss, result in defamation of the Saints.
The acts of a believer should be deemed, as far as possible, to be right. However, if there is no way of their being justified, we should not divulge or spread them; nor should it be declared that he is not a believer. And we cannot shun him, unless an open utterance or an order is expressed by the Saints. Rather, we should shun his evil deeds [but not he himself], as God in the Holy Qur’an praises or condemns qualities and deeds but not the persons involved.
And we should not be credulous of evil things which [are said about believers], as God calls the one who says evil things about a believer an “unrighteous person” (fasiq). However, if we become aware that his acts are against the approval of God and Mawla, we should advise him privately.
Showing benevolence to a believer should be done both openly and secretly, whereas giving advice should be done only in private so that he might not become despised before the public and his soul come into conflict with himself. Even though an evil deed is seen to be done by a believer, backbiting him before anybody, especially the saints, is blameworthy and it does more harm to the slanderer himself [than to the believer]. However, if resolving his difficulty can only be achieved in telling it, and one hopes that [telling] it would have a good result, then benevolence obliges one to till it, but not before people.
Any business, which might lead to [questionable] differences, should not be done with a believer so as not to result in irritation or in the breaking of the friendship, unless one takes strong measures as if with strangers; and the concessions which are planned for at the end should be brought forward at the start. There is a well-known proverb among people which is full of wisdom and says: “Marriage with relatives and transaction with strangers”.
To annoy, to injure, to harm, to degrade, to reproach, or to ridicule a believer will cause the loss of both this world and the Hereafter. Even being heedless of formal manners (adab) such as turning one’s face away from a believer, turning one’s back to him, sleeping with one’s feet towards his head, and so on are not permissible as far as they can be avoided.
Interfering in a business which a believer intends to do in a way that might cause damage to him is prohibited (haram).
Backbiting a believer or finding fault with him is a great sin and has been strictly forbidden; whereas giving advice to him, feeling pity for him, and being benevolent to him are praiseworthy provided that one finds effective help thereby and that he is not insulted. Speaking slanderously is worst than backbiting.
Also distrusting a believer, imputing evil to him, spying into his affairs, exciting sedition and making mischief between believers, and calling them names arouses the anger of God and causes Him to withhold His favors.
[45]
Situation Involving Accusation
And although shunning a believer is not allowed; nevertheless, due care should be taken in the situation and places where one might become an object of accusation through his fault, but one should not avoid him disrespectfully. Moreover, one should be careful, lest the wrongdoing of that believer should affect oneself.
Since idleness, being a burden to society, and having expectations from others are forbidden in the Ni’matullahi Order and are also disapproved of by God, one should rather encourage the believers to work, and be of assistance to them in that regard.
My Brethren
[46]
Attaching Importance to Commands and Prohibitions
Faith is (askin to) cultivation, whose crop is harvested at the instant of death an is comfort and benefit will be revealed after death. This cultivation should be irrigated with good thoughts, good words, and good deeds so that it might grow and not wither, and that the believer might perhaps profit from it before natural death by “voluntary death”.
God has determined goodness and has commanded that of which He approves. Thus, the requisite for attachment [to the Beloved] and faith in Him is obedience. And whenever a friend understands what pleases his Friend, he should act in accordance with it, not to mention His commands and prohibitions. He should obey automatically, and since this [obedience] is against [the inclinations of] the lower soul (nafs), laborious efforts (kulfat) should be exerted to affect obedience. This is why it is called “duty” (taklif).
[47]
Combining of Shari’at and tariqat
And he should attach great importance to [His] commands and prohibitions and not take them lightly, and endeavors, as far as he can, to observe both the outward rules and the Divine Law (shari’at) and the inward manners(adab) and the [spiritual] Path (tariqat). These two should not be separated from each other, for neither of them is effective without the other.
Shari’at deals with the deeds related to the body and tariqat deals with the deeds related to the heart. Shari’at is to adorn the outward appearance (zahir) by obedience, while tariqat is to purify the inward being (batin) by praiseworthy morals, love, and the remembrance of God and to illuminate the heart by knowing Him. Therefore, these two are like shell and kernel, or word and meaning, or soul and body, or lamp and light, or drug and its effect .
The holding together of the outward (zahir) and the inward [aspect of religion], or sahri’at and tariqat has been and is still a characteristic of the Ni’matullahi Order. Therefore, one should take due care to observe them, and he who considers himself nearer [to God] thereby should try harder in complying with the rules inserted in the Holy Qur’an which are addressed to the Faithful. Even accomplishing worldly affairs such as earning one’s living, increasing one’s wealth, supporting one’s family, and taking allowable (halat) pleasure, if done with the intention of obeying the commands which have been given, would also be considered as a form of worship.
And in Islam, precepts are so inclusive that for any affair there is a command or prohibition, and a Muslim can accomplish all his worldly affairs with the intention of obeying the [command of] servitude to God.
[48]
Recitation of the Qur’an
Therefore, reciting the Qur’an, which is the Divine commandment and the outer manifestation of God’s Covenant with His servants, is a general command.
We should recite it, as far as possible, even a little, every day so that it might remind us of our servitude and that we might remember the Covenant. We should understand its meaning as far as we can [in Arabic], and reflect upon it. And at the beginning of reciting, we should, while being pure and clean, seek refuge in God from the evilness of Satan’s temptation, lest it should take root in the heart and distort the Quran’s true meaning.
Reciting the Qur’an and directing one’s attention to God and the Divine Covenant are good even for those who are not able to understand it without referring to its translation. This has been commanded. Nevertheless, we should not be so absorbed in its words that we lose its meaning and intention. It is praiseworthy to recite the translation of of the Qur’an, if it has been translated well - except during the ritual prayer (namaz) - in order to pay attention to some of the precepts and moral instructions and earn them, so that we might know at least that what we have is better and greater than what others claim to have.
[49]
The Ritual Prayer (Namaz)
The ritual prayer is the pillar of religion. It is the significant sign of being a Muslim, the turning of a servant to God, and the gist of all prayers. Therefore, if it is accepted, all the rest will be accepted and if it is rejected, all the rest will be rejected It is the first Islamic precept, and it is more admirable if performed with the community. For the congregating of the Faithful is in itself a prayer and it is also a blessing and an act of mercy.
A believer should not be lazy and should perform particularly the morning and evening ritual prayers, which are nearer to the form of the “middle namaz” (namaz-i-wusta), as far as he can, in their time. And he should try that his spiritual state (hal) might accord with his words. And his heart should be with the Beloved, and he should consider Him present. By the adhan (calling to prayer) and the iqama (the second call to prayer), he should prepare himself for making war against lower soul (nafs) and then, by the takbirat al-ihram (pronouncing the words “God is great”), should reject everything but Him and pass through the stages of the Path in accordance with his words [in the prayer] until he presents himself [before God] and utters the salam (greeting). He should, of course, know what he says, to whom he says it, and what he wants.
If he does not attain such a state and does not succeed, he should consider himself unfit and negligent and reproach his soul (nafs) and bring the state of other Wayfarers to mind so that he might set his soul in motion with the scourge of eagerness (shawq).
And allusions [to the namaz] are fully detailed in the books of gnostics, especially in the books of the late Sultan ‘Ali Shah the Martyr (may his grave be sanctified).
In performing the “supererogatory ritual prayers” (nawafil), he should endeavor meditatively and act in accordance with His commands and his intention should be aimed only at Mawla.
By exerting precision and exploration in the precepts of the ritual prayer, one should try to recognize the allusions and general instructions which are inferred from them and to comply with them. They are such things as: admiration of cleanliness; the blameworthiness of indisposition [towards duty]; the praiseworthiness of forming congregation and community; admiration of the cessation of work until noon on Fridays; the effectiveness of lecture and preaching; observance of charity; concentration of thoughts and attentiveness (tawajjuh); observance of household duties - as it is said, “ The mosque of a woman is her house”, - equality and brotherhood; obedience to the Saints; unity; preventing ourselves and others from cruelty; observance of hygiene (health care); avoidance of making clothes and dishes of gold and silver which are required by the public in doing business; lack of attachment of men to ornamentation although they should be attached to cleanliness; consideration towards companions and not offending them even by our having a bad smell; getting relief from the hardships of worldly affairs by directing one’s attention to God (tawajjuh); admiration of being awake at early dawn; wishing for the faithful what we wish for ourselves, as [in the namaz] the words ihdina (guide us) denote more than one person.
And so are the commands on holding religious celebration - which is inferred from the “ritual prayer on the two Festivals” (namaz-i Idayn) and the “Friday ritual prayer” - ; interdicting the permissibility of slandering the Faithful before God and the Saints, whereas the necessity of interceding (shafa’at) for them - which is inferred from the “ritual prayer for the dead” (namaz-i amwat) -; directing one’s attention to God (tawajjuh) in any change or revolation - which is inferred from the “ritual prayer of the Signs” (namaz-i ayat) -; observing economy and moderation even in consuming water; fearlessness together with caution - which is inferred from the “ritual prayer of Fear” (namaz-i khawf), and so on all of which an intelligent Muslim can perceive with careful consideration.
Moreover, the believer should give attention to each matter so that he might perceive what the Beloved approves of, and act in accordance with it.
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Litanies (Awrad)
And also after the ritual prayer, he should, as far as possible, recite the litanies (awrad) and what follows the ritual prayer (taqibat) with heartfelt attention (tawajjuh) while grasping their meanings and in the same place where the ritual prayer is performed. For in what has been commanded is to be found God’s satisfaction and the training of the soul provided that one performs it with heartfelt attention (tawajjuh). Moreover, in directing one’s attention [to God] and in having resource to Him (tawassul), improvement in the affairs of this world and the next, the lifting of sorrow and grief, and the resolving of difficulties have been taken into consideration and promised.
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Supplication (Du’a)
Supplication (du’a), which is calling upon God, is by the will of the heart (qalb), whether it is pronounced or not. For willing with the heart, making a vow to fast or to perform a ritual prayer for a certain work or making a vow to dedicate [a portion of one’s] property, having recourse to the religious Masters and asking the intercession of their pure spirits - since God has allowed them to intercede (shafa’at) on our behalf - , alms-giving and charity in the name of God, and so forth are all different stages of supplication.
Furthermore, heartfelt attention (tawajjuh) and aspiring by a believer are also a form of supplication and it would, of course, be granted if made with whole-hearted attention and in the state of seeking deliverance and helplessness which is breaking away from everything but God.
And in order that he might increase his tawajjuh (attention to God) and have his heart in one direction, making clean his body and clothes free of filth and dirt as well as of what belongs to others, purifying his heart of un-cleanliness, repenting (tawba) and inaba (returning to God), [eating] legitimate food, observing the Divine Law (Shar’), not being disheartened, and having a general or a particular permission have all been commanded.
However, supplication (du’a) is more suitable and much nearer to being granted at the time of the outpouring of Divine Mercy, during the gathering of the Faithful with spiritual intention and when the Faithful are in a state of intimate conversation [with God]. Especially when the Faithful are in a state of repentance and in their sessions and circles of invocation, in which cases God’s Mercy includes all, then one should not be negligent [of supplication]. And verbal supplication if raised from the heart, uttered or recited also by mouth and with due attention so that it might affect the heart and become a spiritual state (hal), would be a true supplication. Recitation of special supplications, if assuredly received from the Saints, for learning the manner of praying and intimate conversation with God and the way of [inner] politeness is much praised. The least to be gained thereby is the recognition that man should not attend to the outer world instead of his inner self or deem himself sinless. Rather, he should always bring his sins to mind, take refuge in God, and ask Him forgiveness for himself, his brethren, parents, ancestors, and his children. He should ask God for their well-being, should remember the deceased and ask forgiveness and mercy for them, and ask for the supplications of the brethren to be granted.
Since God has permitted the Prophet (may God bless him and his Descendants) to intercede and has approved of his intercession (shafa’at), the believer should, at the beginning and at the end of supplication, grasp his Majesty by the skirt (i.e. appeal to him) and utter the “formula of God’s blessing upon the prophet” (salawat). And in asking God’s forgiveness (istighfar), mercy, strength, the granting of wealth and children, abundance and an increase of favors, and heavenly and earthly blessings have also been promised as well as His forgiveness. Therefore, while supplicating, he should be in the state of asking [God’s] forgiveness and invoke its formula and not wish for worldly things which are base, and not be content with low demands to be fulfilled by the Generous One but should leave them to God, as He manages our chief requirements Himself. And he should not wish for anyone’s misfortune, because it will bring trouble.
The instant that he finds a [spiritual] state of praying is the time for his prayer to be granted, and any night that he spends in servitude, the door will be opened to him and it will become the “Night of Power” (Shab-I-Qadr) for him; nevertheless, his tawajjuh (attention to God) increases and becomes more effective at those times that have been mentioned and dedicated to the act of worshipping. Similarly, at those times when a Saint has succeeded in uniting [with God] or a door has been opened to the people, our attentiveness (tawajjuh) would certainly become more perfect.
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Early Dawn (Sahar)
And the hours of early dawn, when the weather is clear and the body is in a state of comfort and the spirit is bright and pure and he has not yet engaged in worldly affairs, are the best hours of the day for him to bring his sins to mind and make intimate conversation with the Generous One who is free from want. Spiritual and bodily benefits and success in worldly and other-worldly affairs can be gained abundantly by wakefulness between the “two dawns” (the true dawn and sunrise). And from among the days of the week, Friday, and from among the months, Ramadhan is much favored [as times of prayer].
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Friday
In Islam, Friday has been appointed as a festival for Muslims and the “Friday ritual prayer” has been determined to replace the “noon ritual prayer”. On this occasion people should gather together; in every village or city a congregation should be arranged and people should also come from every surrounding district; two sermons should be delivered in which God and Prophet (may God bless him and his Descendants) should be praise and glorified and prayers should be said to God; and general advice and necessary instructions according to circumstance be given. In Qur’an also one chapter (sura) has been revealed under the name of “Friday”. Thursday night and Friday are distinguished and have been dedicated to worship. And from this gathering all kinds of worldly and other-worldly interests are derived, and it is [a sign of] the splendor of Islam and Muslims and is a representation of their obedience, unanimity, and unity.
Furthermore, the conducting of business and economic development after [Friday ritual] prayer has been taken into consideration. Unfortunately, among the Sh’ites during the “Occultation” (ghaybat) less importance has been given to it so that even its name is not heard nowadays, and all have been deprived of this grace. However, fuqara, thank God, have assigned Thursday night and Friday for worship, religious visits, and services and do not become involved in worldly affairs until Friday afternoon. And they have held and still do hold sessions on Thursday nights. This Faqir’s desire (i.e. the author’s) is also that they should not, as far as they can, give up this admirable habit and should be present, as far as they can, at the Faqr sessions which are held on Thursday nights.
Sunday night has also priority over other nights, and it is better, if it is possible, to hold Faqr sessions also on that night; though religious gathering is always desirable and is admired, provided that it does not prevent those believers from attending to their business and work and does not cause trouble.
The gathering together of the Faithful with the spiritual aim (wijha) will excite Love and will bring blessing and honor. And the Faqr sessions should be dedicated to worship and they should be involved in the remembrance of God and in heartfelt attentiveness to Him (tawajjuh). If an authorized person is present there the ritual prayer (namaz) should be performed in congregation. And the excellence of practicing musafaha will increase on Friday. Reading the books of the gnostics, by which the religious matters and true knowledge are called to mind and taught, is also useful and increases one’s knowledge and insight. Besides, in meeting each other [in such sessions], they will be informed about each other and so the Faithful’s needs will be granted.
The length of sitting and staying there differs according to circumstances, places, and the spiritual state of fuqara. However, if they want and are able to stay with one another until morning or if they want to stay awake until morning, without troubling anybody, it is most praiseworthy. There is no objection to the presence of the non-brethren in the general Faqr sessions, even though they observe nothing but outward manifestations and take mostly no benefit other than what their eyes see or their ears hear. But practicing Faqr musafaha with those who are outside this
