Chapter 1: The Knowledge of the Heart, Its Qualities, and Its Wonders

(‫)باب معرفة القلب وأخالقه وعجائبه‬

Know that the heart is the essence of the human being. It is the seat of knowledge of God,
and the receptacle of gnosis (maʿrifah). It is what is addressed by the commands and
prohibitions, and what is rewarded and punished.

The limbs are only followers and servants to it, and the outer actions are merely reflections of
the states of the heart. If the heart is sound, all of the body is sound; and if it is corrupt, all of
the body is corrupt.

This is as the Messenger of Allah ‫ ﷺ‬said:

“Truly in the body is a morsel of flesh; if it is sound, the whole body is sound; and if it is
corrupt, the whole body is corrupt. Truly, it is the heart.”

The heart has wonders, secrets, and hidden realities, such that the intellect cannot fully
comprehend them. It is the place where sincerity (ikhlāṣ) resides, and the mine from which
intentions (nīyyāt) emerge.

The heart has openings through which light enters, and doors through which darkness may
slip in. The servant must guard his heart as one guards a treasure or a fortress.

Among its qualities is that it can be alive or dead, awake or asleep, diseased or healthy, blind
or seeing. Each of these states has a sign, a cause, and a remedy.

The sign of a living heart is that it is responsive to remembrance, humbled by God's words,
and stirred by witnessing His signs.

The dead heart is heedless, hard, and heavy—it finds no delight in worship, and no sorrow
in sin.

The sound heart is that which is free of pride, rancor, and deceit. It loves for God and hates
for God. It turns often in repentance, and fears hypocrisy.

Among the heart’s wonders is that it can be veiled from truth by desire, arrogance, or
distraction. The veils are lifted by dhikr (remembrance), zuhd (abstinence), and tears shed in
seclusion.

Thus the path of the seeker begins with purifying the heart from all that is other than God.
Chapter 2: Knowledge and Gnosis

(‫)باب العلم والمعرفة‬

Know that the foundation of the matter, and the first obligation upon the servant, is
knowledge (ʿilm)—for with it is the correction of the intention, and by it the hearts are
directed toward God.

Knowledge is the guide to every good, and ignorance is the root of every error. The one who
knows God (ʿārif bi-Llāh) is the one who fears Him most, as He said:

"Only those fear Allah, from among His servants, who have knowledge"
(Qur’an 35:28)

And the Prophet ‫ ﷺ‬said:

"Seeking knowledge is an obligation upon every Muslim."

And he said:

"The superiority of the scholar over the worshipper is like the superiority of the moon
over all the stars."

And he ‫ ﷺ‬said:

"Whoever follows a path seeking knowledge, God will make a path to Paradise easy for
him."

The early generations (salaf) used to say:

“Knowledge is the leader, and action is its follower.”

So knowledge must precede action, just as light must precede movement. For the one who
acts without knowledge is like one walking in the dark—he may cause more harm than good.

Know that true knowledge is that which causes one to fear God, draw near to Him, be
humble before Him, and flee from sins. Every knowledge that does not lead to awe of God is
merely a proof against its possessor, not in his favor.

The Messenger of Allah ‫ ﷺ‬sought refuge from knowledge that does not benefit. He said:

"O Allah, I seek refuge in You from knowledge that does not benefit, from a heart that
does not humble, from a soul that is not satisfied, and from a supplication that is not
answered."
So the goal of knowledge is maʿrifah (gnosis), and the fruit of gnosis is awe (khashyah).
Whoever knows God knows His Majesty and Tremendousness, and therefore becomes more
fearful and more loving toward Him.

There are two kinds of knowledge:

1. Knowledge of the tongue (ʿilm al-lisān)—this is argumentation and

memorization, and its benefit is outward.
2. Knowledge of the heart (ʿilm al-qalb)—this is light placed by God in the heart,
and it is the knowledge of states, sincerity, and inward unveiling.

The scholars of the heart are the true inheritors of the Prophets. The Messenger of Allah ‫ﷺ‬
said:

"The scholars are the inheritors of the Prophets. The Prophets did not leave behind
gold or silver, but they left knowledge. So whoever takes it has taken a great share."

O seeker, beware of being pleased with the mere sound of words or the sweetness of speech
—seek instead the light that guides, and the knowledge that purifies.

Knowledge without action is a burden, and action without knowledge is misguidance. But
knowledge with action is salvation and elevation.
Chapter 3: Faith and Its Branches

(‫)باب اإليمان وشرائعه‬

Know that faith (īmān) is the foundation upon which religion is built. It is the root of the tree,
and the branches are its deeds. Whoever possesses the root, his tree may grow and bear fruit.
And whoever lacks the root, nothing from the branches will benefit him.

Faith is affirmation with the heart, attestation with the tongue, and action with the limbs. It
increases through obedience and decreases through disobedience. This was the understanding
of the righteous predecessors (salaf), and it is supported by the Book and the Sunnah.

God says:

“That they may increase in faith along with their (present) faith.”
(Qur’an 48:4)

And the Prophet ‫ ﷺ‬said:

"Faith has over seventy branches—the highest of which is saying ‘Lā ilāha illa’Llāh,’
and the lowest is removing harm from the path. And modesty (ḥayā’) is a branch of
faith."

The reality of faith is not complete without action, just as a lamp does not shine without oil.
And the sweetness of faith is not tasted until the heart is purified from hypocrisy, envy, pride,
and love of the world.

The signs of true faith include:

 Loving for the sake of God and hating for His sake.
 Being pleased with God's decree, and patient in adversity.
 Trusting in God and relying upon Him.
 Fearing Him in private and in public.
 Turning constantly in repentance.

The Messenger of Allah ‫ ﷺ‬said:

"None of you truly believes until he loves for his brother what he loves for himself."

And he said:

"The taste of faith is found by the one who is pleased with God as Lord, with Islam as
religion, and with Muḥammad ‫ ﷺ‬as Messenger."

The early gnostics (ʿārifūn) used to say:

“Faith is like a bird—its head is certainty (yaqīn), and its wings are fear (khawf) and
hope (rajā’).”
The servant must constantly examine his heart:
Is his faith increasing or decreasing?
Is his fear of God genuine, or only on his tongue?
Does he weep in solitude? Does he rejoice at remembrance?
For these are signs of a living faith.

And know, O seeker, that faith is light. When it settles in the heart, it illuminates the path to
God. It makes burdens light, makes worship sweet, and makes hardships bearable.

But if a person claims faith with the tongue and yet persists in sin, hardens his heart, and
follows his desires—then let him fear for his soul. For actions are the mirror of faith, and
sincerity is its lifeblood.
Chapter 4: Reliance (Tawakkul), Entrusting (Tafwīḍ), and
Contentment (Riḍā)

(‫)باب التوكل والتفويض والرضا‬

Know that tawakkul (reliance upon God) is among the highest stations of the people of
certainty. It is the fruit of true tawḥīd (Divine Oneness), the outcome of sincere yāqīn
(certainty), and the sign of sound faith.

It is that the servant entrusts all his affairs to God, relies upon Him in every matter, and is
content with what He apportions. It is to abandon dependence upon means while remaining
engaged with them as a matter of obedience—not as a source of confidence.

God Most High says:

“And upon Allah let the believers rely.”

(Qur’an 3:160)

And He says:

“And whoever relies upon Allah—then He is sufficient for him.”

(Qur’an 65:3)

The Messenger of Allah ‫ ﷺ‬said:

“If you relied upon Allah as He truly deserves, He would provide for you as He provides
for the birds: they go out in the morning hungry and return in the evening full.”

The true mutawakkil (one who relies upon God) is not the one who sits idle, but the one
whose heart is detached from means even while his limbs engage them.

Know that reliance is not neglect. It is not to sit without movement, nor to abandon effort
entirely. Rather, it is the surrender of the heart to the Divine Will while doing what is
required in obedience.

Tafwīḍ (entrusting the affair to God) is higher than tawakkul.

Every mufawwiḍ is a mutawakkil, but not every mutawakkil is a mufawwiḍ.
The one who entrusts leaves no objection in his soul, has no anxiety in his chest, and holds no
secret complaint on his tongue.

As God says:

“And I entrust my affair to Allah. Surely Allah is All-Seeing of His servants.”

(Qur’an 40:44)

Riḍā (contentment) is the flower of the heart of the mufawwiḍ. It is to accept without
bitterness, to smile at fate, and to say in every state: alḥamdu li-Llāh.
The contented servant sees hardship and ease as two cups from the same Hand. He is not
shaken by tribulation nor inflated by blessing.

The signs of true tawakkul include:

 Inner calm when means are cut off

 Absence of complaint during adversity
 Steadfastness in uncertainty
 Joy with what God chooses

The gnostics said:

“Tawakkul is the ship of the seeker; tafwīḍ is his anchor; riḍā is his shore.”

O seeker:
If you desire ease in hardship, light in darkness, and rest in toil—then rely on Him who never
sleeps, entrust your affair to the One who never forgets, and be content with what is in His
Hands, for all things belong to Him.
Chapter 5: Love (Maḥabba), Longing (Shawq), and Intimacy with God
(Uns bi’Llāh)

(‫)باب المحبة والشوق واألنس بالله‬

Know that love of God (maḥabbat Allāh) is the foundation of the path and the highest
aspiration of the gnostics. It is the essence of every station and the summit of every spiritual
goal.

Love is a light cast into the heart by the Beloved. It causes longing, draws near, and binds the
soul to the Divine. The more a person knows God, the more he loves Him; for love follows
knowledge.

God says:

“Those who believe are strongest in love for Allah.”

(Qur’an 2:165)

And He says:

“Say: If you love Allah, then follow me; Allah will love you.”
(Qur’an 3:31)

The Messenger of Allah ‫ ﷺ‬said:

“None of you truly believes until I am more beloved to him than his father, his son, and
all people.”

And he said:

“A man will be with the one he loves.”

This was among the most joyful of all statements to the companions.

The signs of love include:

 Constant remembrance of the Beloved

 Joy in His obedience and sorrow in His disobedience
 Seeking nearness to Him through all acts
 Preferring His pleasure over one’s own comfort
 Yearning for His meeting, and loneliness in His absence

Among the highest fruits of love is longing (shawq). It is the flame of the heart that is never
extinguished. It causes tears to flow in seclusion and sighs to rise in solitude.

The gnostics would say:

“Longing is the breeze of Paradise reaching the hearts of lovers.”

God described His friends with longing:

“Their sides forsake their beds, calling upon their Lord in fear and hope.”
(Qur’an 32:16)

The one who longs for God is not content with mere duties; he searches for intimacy in every
breath and seeks His trace in every sign.

Intimacy (uns) with God is the fruit of love and longing. It is the stillness of the heart in His
remembrance, the delight of solitude with Him, and the peace that descends when others
depart.

The intimate (musta’nis) with God withdraws from creation to find nearness with the Creator.
His soul is calmed in the quiet of night and stirred only by Divine presence.

He finds no joy in noise, no rest in crowds—only in whispered prayer and the silence of
presence.

The gnostics said:

“He who finds intimacy with God has found everything. He who loses it is distracted
even if surrounded by blessings.”

O seeker:
If you wish for nearness, nourish your love with obedience, stir your longing with reflection,
and guard your intimacy with seclusion.

For the lovers of God do not sleep like others sleep, nor do they live like others live. Their
hearts are with Him, even when their bodies are among men.
Chapter 6: Intention (Niyya), Sincerity (Ikhlāṣ), and Truthfulness
(Ṣidq)

(‫)باب النية واإلخالص والصدق‬

Know that all actions are judged by intentions. It is the foundation of deeds, the scale of
reward, and the measure of acceptance.

The Messenger of Allah ‫ ﷺ‬said:

“Verily, actions are only by intentions, and every person shall have only what he
intended.”
(Bukhārī and Muslim)

So the intention is the soul of the deed. A small act with a sound intention is magnified, and a
great act with a corrupted intention is nullified.

The scholars said:

“How many small deeds are made great by intention, and how many great deeds are
made small by it.”

The servant must intend God alone in every action—whether apparent or hidden. This is
ikhlāṣ: to seek nothing but His face, to act without regard for praise or blame, and to flee
from showing off even as one flees from fire.

God Most High said:

“They were only commanded to worship Allah, being sincere to Him in religion.”
(Qur’an 98:5)

The Prophet ‫ ﷺ‬said:

“Allah does not accept any deed unless it is done sincerely for Him alone.”

Sincerity is a light in the heart, and a fire that burns away hypocrisy. It is to conceal one’s
good deeds like one conceals sins. It is to be forgotten by people and remembered by God.

The gnostics said:

“Ikhlāṣ is to forget the sight of creation through constant observation of the Creator.”

But sincerity is not complete without truthfulness (ṣidq). For every sincere one must be
truthful in what he claims.

Truthfulness is steadfastness in the face of trial, constancy in seeking God’s pleasure, and
harmony between word and deed.
God says:

“Among the believers are men who were truthful to what they pledged to Allah.”
(Qur’an 33:23)

And the Prophet ‫ ﷺ‬said:

“Adhere to truthfulness, for indeed truthfulness leads to righteousness, and

righteousness leads to Paradise.”

The truthful one is not swayed by people’s gaze nor deterred by hardship. He walks a straight
path, even if he walks it alone.

The signs of truthfulness include:

 Alignment between public and private life

 Absence of contradiction between word and action
 Endurance in obedience without seeking reward
 Firmness of heart in times of fear or uncertainty

O seeker:
Correct your intention before your action. Purify your sincerity during the action. Guard
your truthfulness after the action. For by these three, deeds ascend and are accepted.
Chapter 7: Repentance (Tawbah) and Returning to God (Inābah)

(‫)باب التوبة واإلنابة‬

Know that repentance (tawbah) is the first step of the seeker and the key to the path. It is
the awakening from heedlessness, the return from sin, and the opening of the door to Divine
mercy.

God Most High has called His servants to repentance and promised acceptance:

“O you who believe! Repent to Allah with a sincere repentance.”

(Qur’an 66:8)

And He says:

“Indeed, Allah loves those who repent and purify themselves.”

(Qur’an 2:222)

And the Prophet ‫ ﷺ‬said:

“The one who repents from sin is like one who has no sin.”

Tawbah is an obligation upon every believer. It is not only for the sinful, but for every soul
that recognizes its shortcomings in the presence of the Most Generous. Even the Prophet ‫ﷺ‬
—whose sins were forgiven—would seek forgiveness more than seventy times a day.

True repentance (tawbah naṣūḥ) consists of:

1. Regret in the heart for past disobedience

2. Immediate cessation of the sin in the present
3. Firm resolve never to return to it in the future
4. Restitution of rights, if the sin involves another person

Repentance without regret is self-deception. And delaying repentance is arrogance. The

sincere one does not postpone returning to God, for he fears that the door may close before he
knocks.

The early righteous said:

“Tawbah is the wedding of the soul, the purification of the heart, and the first joy of the
gnostic.”

And know that inābah (turning back to God) is a higher station than tawbah. Tawbah is the
return of the sinner, but inābah is the constant turning of the lover.
The one who turns (munīb) is ever aware of his Lord, even if he commits no major sin. He
returns from every moment of distraction, every glance of heedlessness, every breath that is
not filled with remembrance.

God praised His friends, saying:

“And return to your Lord and submit to Him before the punishment comes to you.”
(Qur’an 39:54)

And:

“And those who, when they wrong themselves, remember Allah and seek forgiveness for
their sins—and who forgives sins but Allah?”
(Qur’an 3:135)

Repentance polishes the heart and draws down mercy. It brings the servant into the shade of
Divine nearness and wipes away the footprints of disobedience.

O seeker:
Let your first step be tawbah, and your constant step be inābah. Make every tear a bridge,
every sigh a rope, and every regret a doorway to your Lord.

For the hearts of the lovers are not clean except by weeping in the night and walking humbly
in the day.
Chapter 8: Spiritual Struggle (Mujāhadah), Cautious Scrupulousness
(Waraʿ), and Renunciation (Zuhd)

(‫)باب المجاهدة والورع والزهد‬

Know that the soul (nafs) calls to evil by its nature, inclines toward desire, and flees from
discipline. The path to God is blocked by its laziness, darkened by its heedlessness, and
weighted by its attachment to the world.

For this reason, spiritual struggle (mujāhadah) is the first weapon of the seeker. It is the
bridling of the lower self, the pressing forward through fatigue, and the warfare against the
soul’s desires.

God Most High said:

“And those who strive in Our cause—We will surely guide them to Our paths.”
(Qur’an 29:69)

The Prophet ‫ ﷺ‬said:

“The warrior is he who wages jihad against his own self for the sake of Allah.”

Know that struggle is not merely physical exertion, but the perseverance to uphold obedience
despite weariness and whisperings.

The seeker must confront:

 The whisperings of shayṭān

 The deception of the world (dunyā)
 The attraction of desires (shahawāt)
 The pride of the ego (nafs)

Through constant resistance and turning to God, the soul becomes humbled, and light enters
the heart. Then the servant begins to taste the sweetness of obedience after the bitterness of
struggle.

Waraʿ (scrupulous caution) is the next level. It is to avoid the doubtful as one avoids the
forbidden, and to abandon what is permissible out of fear it may lead to harm.

The Prophet ‫ ﷺ‬said:

“The lawful is clear, and the unlawful is clear. Between them are doubtful matters.
Whoever avoids the doubtful has preserved his religion and honor.”
(Bukhārī and Muslim)

The early ascetics said:

“Waraʿ is a fence around piety.”
“He who has no waraʿ has no light in his heart.”

Waraʿ is the practice of the vigilant—the one who sees the nearness of death, the severity of
the Reckoning, and the magnitude of even a mustard seed of sin.

Zuhd (renunciation) is the crown of the traveler. It is to turn away from worldly attachments
not by force, but by insight. It is to see the world for what it is—fleeting, deceptive, and
ultimately perishing.

God says:

“The life of this world is but play and amusement. But the home of the Hereafter is
better for those who fear God—will you not understand?”
(Qur’an 6:32)

And the Prophet ‫ ﷺ‬said:

“Be in the world as a stranger or a traveler.”

And he ‫ ﷺ‬said:

“What have I to do with the world? I am like a rider who rests under a tree, then
continues on his way.”

Renunciation is not poverty. It is wealth of the soul. The zāhid may possess things, but they
do not possess him. His heart is anchored in the Hereafter even if his hands work in the
world.

The signs of true zuhd include:

 Contentment with little

 Indifference to praise and blame
 Absence of envy toward the wealthy
 Peace during loss
 Joy in seclusion and remembrance

O seeker:
If you wish to ascend, struggle with your soul, guard your limbs, and turn your heart from the
world.
For the path to the Beloved is paved with effort, shaded with caution, and illuminated by
detachment.
Chapter 9: Remembrance of Death (Dhikr al-Mawt), Fear (Khawf),
and Hope (Rajā’)

(‫)باب ذكر الموت والخوف والرجاء‬

Know that the remembrance of death breaks the desire of the soul, cuts off the roots of
heedlessness, softens the heart, and extinguishes pride.

It is the key to sincerity, the gate of repentance, and the whip that drives the heedless toward
God.

The Prophet ‫ ﷺ‬said:

“Increase your remembrance of the destroyer of pleasures: death.”

(Tirmidhī)

And he ‫ ﷺ‬said:

“The most intelligent of people is the one who remembers death the most and prepares
for what comes after it.”

Death is nearer than one imagines. It is hidden behind the breath that departs, the step that
slips, the illness that begins unnoticed.

The servant must not be deceived by the length of hope, for the soul clings to delay and
excuses. Let his night prayer be as if it is the last, and let him meet each dawn as though it
may be his final chance to repent.

The gnostics said:

“Whoever remembers death often is honored with three things: haste in repentance,
contentment of the heart, and energy in worship.”
“And whoever forgets death is punished with three: delay in repentance, greed for the
world, and laziness in obedience.”

As for fear (khawf), it is the whip of the soul and the guardian of the heart. It awakens the
heedless, restrains the rebellious, and directs the seeker.

God praised His servants, saying:

“They fear their Lord who is above them, and they do what they are commanded.”
(Qur’an 16:50)

And He said:

“Only those fear Allah, from among His servants, who have knowledge.”
(Qur’an 35:28)
The Prophet ‫ ﷺ‬said:

“If you knew what I know, you would laugh little and weep much.”

True fear is not despair—it is vigilance and reverence. It is the trembling of the heart in
private, the weeping of the eye in solitude, and the fleeing from sin like one flees from fire.

As for hope (rajāʾ), it is the wing of the soul that lifts it toward the mercy of God.

Hope does not mean security in disobedience, nor boldness in sin. True hope belongs to the
one who plants in the day and seeks harvest in the night.

God says:

“Say: O My servants who have transgressed against themselves, do not despair of the
mercy of Allah. Indeed, Allah forgives all sins.”
(Qur’an 39:53)

And He says:

“Indeed, the mercy of Allah is near to the doers of good.”

(Qur’an 7:56)

The balance between fear and hope is the measure of the seeker’s path. Too much fear may
lead to despair; too much hope may lead to heedlessness.

The gnostics said:

“Fear is a fire that purifies the soul; hope is a breeze that revives it.”
“The traveler flies to God with two wings—fear and hope—and if one is broken, he is
grounded.”

O seeker:
Remember death before it surprises you. Let fear awaken your resolve, and let hope ease your
burden. For the path is steep, and only those who fear God and trust His mercy will reach the
summit.
Chapter 10: Purification (Ṭahārah) and Its Secrets

(‫)باب الطهارة وأسرارها‬

Know that purification is the first step of worship and the key to drawing near to God. It is
the gate to prayer, the condition of Qur'anic recitation, and the adornment of the believer.

The Prophet ‫ ﷺ‬said:

"Purification is half of faith."

(Muslim)

And he ‫ ﷺ‬said:

"The key to prayer is purification, its opening is takbīr, and its conclusion is taslīm."

Outward purification is through water or pure earth. Inward purification is through

repentance, humility, and sincerity.

The outer washing is of the limbs; the inner washing is of the heart.

God Most High says:

"Indeed, Allah loves those who repent and loves those who purify themselves."
(Qur’an 2:222)

Purification has stations:

 Purification of the body from filth and impurity.

 Purification of the limbs from sin.
 Purification of the heart from blameworthy traits.
 Purification of the soul from everything other than God.

The gnostics said:

"Whoever performs ablution with water but not with sincerity has only washed his
skin."
"The ablution of the body is for prayer; the ablution of the heart is for nearness."

Among the secrets of ablution (wuḍūʾ) is that each limb washed is a testimony:

 The face: presented before God.

 The hands: purified for deeds.
 The mouth: cleaned for remembrance.
 The nose: humbled in submission.
 The feet: made ready to walk the path.

The Prophet ‫ ﷺ‬said:

“When the believer performs ablution and washes his face, every sin his eyes committed
is washed away with the water… When he washes his hands, every sin they touched is
washed away… When he washes his feet, every sin they walked to is washed away.”
(Muslim)

The seeker should not rush his purification, for in each act lies a moment of remembrance.
The drops that fall from the limbs carry away sins and doubts.

Tayammum (dry purification) is a mercy and concession. It teaches that the earth itself
becomes a means of nearness when intention is pure.

It is a reminder that nothing prevents the servant from worship except heedlessness.

Ghusl (full bath) after impurity is not merely cleansing the body—it is to re-enter the state of
purity before God, to renew the body and soul, and to restore the heart to stillness.

Removing impurities from clothes and place is likewise symbolic: the seeker must remove
stains from his heart, clean his path from error, and keep his inner world clear for the Divine.

O seeker:
Let your ablution be a form of dhikr. Let your washing prepare you for nearness. Do not be of
those who are outwardly clean but inwardly corrupt.

For God looks not to the outer form, but to the purity of the heart.
Chapter 11: Prayer (Ṣalāh) and Its Secrets

(‫)باب الصالة وأسرارها‬

Know that prayer (ṣalāh) is the pillar of religion, the light of the heart, and the ascent
(miʿrāj) of the believer.

It is the moment of intimate conversation between the servant and his Lord, the coolness of
the eyes of those who love Him, and the distinguishing sign of the God-conscious.

The Prophet ‫ ﷺ‬said:

"The first matter for which a person will be judged on the Day of Resurrection is the
prayer. If it is sound, the rest of his deeds will be sound."
(al-Nasāʾī)

And he ‫ ﷺ‬said:

"Prayer is the coolness of my eye."

God says:

“Establish the prayer for My remembrance.”

(Qur’an 20:14)

And:

“Indeed, prayer prevents immorality and wrongdoing. And the remembrance of Allah
is greater.”
(Qur’an 29:45)

🔍 The Outward and Inward of Prayer

Outwardly, the prayer is comprised of movements, recitations, and postures. Inwardly, it is

reverence, presence, and intimate discourse.

The one who prays without presence has performed the shell without the core; he has bowed
his body but not his heart.

The gnostics used to say:

"The value of prayer lies in the presence of the heart. The body may be in the mosque,
but the soul may wander in the market."
The takbīrah (Allāhu akbar) is to declare that nothing is greater than God—so the heart
must leave all distractions behind.
The recitation is a renewal of covenant.
The bowing (rukūʿ) is the submission of the intellect.
The prostration (sujūd) is the annihilation of the ego.
The sitting (tashahhud) is the bearing witness of the heart.
The salām is returning to the world—after standing in the presence of the King.

💡 Secrets and Etiquettes of Prayer

The secrets of prayer are unlocked through humility (khushūʿ), silence of the limbs, and
attentiveness of the soul.

The Prophet ‫ﷺ‬, when he stood to pray, would be as still as a garment laid on the ground. He
would not turn his head, and his heart would tremble before his Lord.

God says:

“Certainly will the believers have succeeded—those who in their prayer are humbly
submissive.”
(Qur’an 23:1–2)

Among the etiquettes of prayer:

 Facing the qiblah with intention and awe

 Standing as a servant before the Master
 Reflecting on the meanings of the words
 Being conscious of each movement
 Feeling shame before the One who sees

The prayer of the righteous is different from the prayer of the heedless. The former pray as if
seeing God; the latter pray to complete a duty.

🌿 Fruits of Prayer

Prayer purifies the soul, softens the heart, strengthens the resolve, and brings tranquility.

It is light in the darkness of the world, a refuge in hardship, and nourishment for the heart.

The Prophet ‫ﷺ‬, in times of distress, would say:

“O Bilāl, bring us comfort through the prayer.”

The one who knows the value of prayer does not rush it. He is not content with the mere
form, but seeks to drink from its sweetness.
O seeker:
Guard your prayers, and let them guard you. Pray as if it is your last. Do not speak to God
with a distracted tongue and absent heart.

For each prayer is an appointment, and each moment in it may be your miʿrāj.
Chapter 12: Almsgiving (Zakāh) and Its Spiritual Dimensions

(‫)باب الزكاة وأسرارها‬

Know that zakāh (almsgiving) is one of the pillars of the religion, a purification of wealth,
and a sign of gratitude to the Giver.

It is a right of the poor, a test for the wealthy, and a means of cleansing the soul from greed
and miserliness.

God Most High says:

“Take from their wealth a charity by which you purify them and cause them to grow,
and pray for them. Indeed, your prayer is reassurance for them.”
(Qur’an 9:103)

And the Prophet ‫ ﷺ‬said:

“Charity does not decrease wealth.”

(Muslim)

And he ‫ ﷺ‬said:

“Protect your wealth through zakāh, heal your sick through charity, and repel
calamities through supplication.”

🔍 Outward Purpose and Inner Meaning

Outwardly, zakāh is the giving of a specific portion of wealth to designated recipients.

Inwardly, it is the severing of attachment to the world, the cultivation of mercy in the heart,
and the acknowledgment that all provision is from God.

The zakāh purifies:

 Wealth, from impurity and excess

 The soul, from selfishness and arrogance
 Society, from hatred and envy

It reminds the giver that he is a custodian, not an owner; a trustee, not a possessor.

The gnostics used to say:

“Zakāh is the surgery of the heart. It cuts out the tumor of greed.”
“Wealth that is not purified will testify against its owner on the Day of Judgment.”
⚖️Hidden Wisdom and Balance

Zakāh strikes a balance between individual ownership and communal responsibility.

It is not a favour—it is a duty. It is not charity—it is a right.

God says:

“In their wealth is a known right for the one who asks and the one deprived.”
(Qur’an 70:24–25)

The Prophet ‫ ﷺ‬said:

“Whoever is made wealthy by Allah and does not give zakāh, his wealth will be made
into a bald serpent with two black spots over its eyes. It will encircle his neck on the Day
of Resurrection and say: ‘I am your treasure.’”
(Bukhārī)

🧠 Spiritual Attitudes Toward Giving

The sincere believer gives zakāh:

 Joyfully, not begrudgingly

 Secretly, not boastfully
 Immediately, not with delay
 Purely for God, not for reputation

The Prophet ‫ ﷺ‬praised the one who gives such that:

“His left hand does not know what his right hand gives.”

The one who gives with awareness tastes the sweetness of detachment. He becomes a servant
who gives for the sake of the King, and finds honour in service.

🌿 Fruits of Zakāh

 It increases blessings in wealth

 It draws down Divine mercy
 It repels calamities and hardship
 It softens the hearts of recipients
 It builds social harmony and mutual care
O seeker:
Give from what you love, that you may receive the love of the One who gave. Do not let gold
and silver become shackles on the Day when they will be melted and placed on foreheads.

And remember: wealth is temporary, but the reward of sincere giving is everlasting.
Chapter 13: Fasting (Ṣawm) and Its Inner Meaning

(‫)باب الصوم وأسراره‬

Know that fasting (ṣawm) is a hidden worship, a shield for the soul, and a discipline for the
body.

It is the secret between the servant and his Lord—unseen by people, untainted by show.

God Most High said in a ḥadīth qudsī:

“Fasting is Mine, and I alone reward for it. The servant leaves his food, drink, and
desire for My sake.”
(Bukhārī and Muslim)

The Prophet ‫ ﷺ‬said:

“Fasting is a shield. When one of you is fasting, he should not speak obscenely nor raise
his voice in anger. If someone insults him, let him say, ‘I am fasting.’”

🔍 The Outward Form and Inward Reality

Outwardly, fasting is refraining from food, drink, and intimacy from dawn to sunset.

Inwardly, it is refraining from sins, purifying the heart from envy and pride, and turning away
from heedlessness and idle talk.

The tongue must fast from lies and slander.

The eyes must fast from forbidden glances.
The ears must fast from backbiting and vain talk.
The limbs must fast from all that displeases God.

The Prophet ‫ ﷺ‬said:

“Many a fasting person gains nothing from his fast but hunger and thirst.”
(Ibn Mājah)

And the gnostics said:

“The fast of the common folk is from food and drink. The fast of the elite is from
everything other than God.”

🌙 The Wisdom of Fasting

  It breaks the strength of desire
 It reminds of the hunger of the poor
 It disciplines the soul and tames the ego
 It sharpens the mind and softens the heart
 It detaches the servant from the world and prepares him for presence with the Divine

Fasting draws one closer to the condition of the angels, who neither eat nor drink but are
constantly engaged in remembrance.

It is a school of patience. The Prophet ‫ ﷺ‬said:

“Fasting is half of patience.”

🌅 The Night of Fasting

Just as the day is for restraint, the night is for intimacy with the Beloved.

In iftār is gratitude. In suḥūr is blessing. In tahajjud is nearness.

The Prophet ‫ ﷺ‬said:

“In Paradise, there is a gate called Rayyān through which none shall enter but those
who fast.”

🧠 Spiritual Attitudes Toward Fasting

The one who fasts sincerely:

 Guards his heart and limbs throughout the day

 Feels sorrow when the day ends, not relief
 Longs for the month of fasting even outside of Ramaḍān
 Knows that hunger draws the heart closer to God

The early ascetics said:

“If the hearts were full of food, they would be blind to wisdom.”

O seeker:
Fast not just with your stomach, but with your eyes, your tongue, your ears, and your soul.

Let your fast be a ladder to ascension, not a burden of deprivation.

For the true fast is not about leaving food—it is about emptying the self for the sake of the
Beloved.
Chapter 14: Pilgrimage (Ḥajj) and Its Significance

(‫)باب الحج وأسراره‬

Know that pilgrimage (ḥajj) is the journey of the body and the heart—a physical movement
to the Sacred House and a spiritual migration toward the Lord of that House.

It is among the greatest pillars of Islam and the completion of submission.

God Most High said:

“And proclaim the pilgrimage among the people. They will come to you on foot and on
every lean camel, coming from every distant pass.”
(Qur’an 22:27)

And He said:

“Pilgrimage to the House is a duty owed to Allah by all people who are able to make the
journey.”
(Qur’an 3:97)

The Prophet ‫ ﷺ‬said:

“Whoever performs ḥajj and does not engage in sexual relations, commit sin, or argue
unjustly, returns as pure as the day his mother gave birth to him.”
(Bukhārī and Muslim)

🕋 The Inward Meaning of Ḥajj

Ḥajj is not a mere physical visit—it is an act of detachment, surrender, and remembrance.

The one who goes to ḥajj leaves behind his family, wealth, comforts, and familiar
surroundings. He wears two simple garments (iḥrām), as the dead are shrouded, and sets out
toward God’s House as one who has left the world.

The gnostics said:

“Ḥajj is the rehearsal of death, and the revival of the heart.”

With each step toward the House, the heart must step away from the world.
With each ritual, the soul must perform its inward counterpart.

The Secrets Within the Rituals

  Iḥrām: entering a state of sacred restriction—a stripping of worldly status, ego, and
distraction.
 Labbaik Allāhumma labbaik: the call of love and submission—“Here I am, O
Allah!” not only with the tongue, but with the soul.
 Ṭawāf: circling the Kaʿbah—an outward symbol of the heart’s orbit around the
Beloved.
 Saʿy between Ṣafā and Marwah: a reenactment of Hājar’s search, teaching trust,
struggle, and Divine provision.
 Standing at ʿArafah: the day of knowledge, humility, and supplication—like the Day
of Judgment in its gravity.
 Stoning the pillars: the symbolic rejection of Shayṭān and all base inclinations.
 Sacrifice: the slaying of one’s lower self in obedience to the command of God.

🧠 The Attitude of the True Pilgrim

The sincere pilgrim:

 Sets out seeking nearness, not status

 Strips away pride with his garments
 Accepts hardship with gratitude
 Cries at ʿArafah as if pleading for salvation
 Returns not only with souvenirs, but with a changed heart

The Prophet ‫ ﷺ‬said:

“An accepted ḥajj has no reward but Paradise.”

The early righteous said:

“The sign of an accepted ḥajj is that one returns humble, detached from the world,
avoiding sin, and increased in goodness.”

O seeker:
If you are invited to ḥajj, go as a beggar to the palace. Walk with awe, cry with love, and call
out: Labbaik!

And if you have not yet been, prepare your heart. For the journey to Makkah begins within
the soul before it begins on the road.
Chapter 15: Reciting the Qur’an, Its Virtues, and Etiquette

(‫)باب تالوة القرآن وفضله وآدابه‬

Know that the Qur’an is the speech of the Lord of the Worlds, the rope of God extended
from the heavens to the earth, the light that never dims, and the guidance that never misleads.

It is the source of wisdom, the spring of hearts, the foundation of knowledge, and the path to
God.

God Most High says:

“Indeed, this Qur’an guides to that which is most upright.”

(Qur’an 17:9)

And He says:

“A light and a clear Book by which Allah guides those who seek His pleasure to the
ways of peace.”
(Qur’an 5:15–16)

The Prophet ‫ ﷺ‬said:

“The best of you are those who learn the Qur’an and teach it.”
(Bukhārī)

And he said:

“Recite the Qur’an, for it will come as an intercessor for its companions on the Day of
Judgment.”
(Muslim)

📖 The Virtue of Recitation

The Qur’an raises those who cling to it and humiliates those who abandon it.
It brings life to the heart, clarity to the mind, and light to the face.

The gnostics used to say:

“The reciter of the Qur’an is the companion of the King. Let him not be distracted by
the noise of the market.”

Each letter recited is multiplied in reward.

But the reciter who reflects, weeps, and acts upon its meanings—his reward cannot be
measured.
God says:

“Do they not reflect upon the Qur’an, or are there locks upon their hearts?”
(Qur’an 47:24)

💡 The Etiquette of Reciting the Qur’an

The one who recites the Qur’an must approach it with:

 Purity of body and soul

 Presence of heart
 Stillness of limbs
 Humility and reverence
 Contemplation of meanings

He should recite in a clear, measured voice—not hastily or mindlessly.

The Prophet ‫ ﷺ‬said:

“Whoever does not beautify the Qur’an with his voice is not of us.”
(Abū Dāwūd)

He should avoid reciting in places of distraction, and seek refuge with God before beginning:

“So when you recite the Qur’an, seek refuge with Allah from the accursed Shayṭān.”
(Qur’an 16:98)

🧠 The Inner State of the Reciter

The sincere reciter:

 Sees the verses as if they were addressed to him personally

 Hears commands and responds
 Hears warnings and weeps
 Is overjoyed at glad tidings and humbled by Divine majesty

The Prophet ‫ ﷺ‬would sometimes repeat a single verse throughout the night. He would pause
at verses of mercy and supplicate, and fall in prostration at verses of majesty.

The gnostics said:

“The Qur’an is a garden. Its recitation is a walk among its trees. The one who reflects
tastes its fruits.”
O seeker:
Recite the Qur’an as if it were the last time you will hold it. Let each verse cleanse your
heart, shape your character, and guide your steps.

For the Qur’an is not only to be read—it is to be lived.

Chapter 16: Remembrance (Dhikr), Supplication (Duʿā’), and Their
Etiquette

(‫)باب الذكر والدعاء وآدابهما‬

Know that remembrance (dhikr) is the life of the heart, the light of the soul, and the
nourishment of the spirit.

It is the path of the righteous, the banner of the gnostics, and the secret of nearness to the
Lord.

God Most High says:

“Remember Me, and I will remember you.”

(Qur’an 2:152)

And He says:

“Verily, in the remembrance of Allah do hearts find rest.”

(Qur’an 13:28)

The Prophet ‫ ﷺ‬said:

“The comparison of the one who remembers Allah and the one who does not is like that
of the living and the dead.”
(Bukhārī)

🧠 The Reality of Dhikr

Dhikr is not just with the tongue, but with the heart and the soul.
It is to be present with the One remembered, to empty the heart of all but Him, and to glorify
Him in speech and silence, in solitude and company.

The gnostics said:

“Dhikr is the key to gnosis, the root of sincerity, and the lamp of certainty.”

The true remembrance causes the heart to tremble, the eye to weep, and the limbs to still.

God says:

“The believers are those who, when Allah is mentioned, their hearts tremble.”
(Qur’an 8:2)
🙏 The Nature of Supplication (Duʿā’)

Duʿā’ is the weapon of the believer, the refuge of the weak, and the link between the servant
and the King.

It is the essence of worship and the most beloved act to God.

The Prophet ‫ ﷺ‬said:

“Duʿā’ is worship.”
(Tirmidhī)

And he ‫ ﷺ‬said:

“Nothing is more noble in the sight of Allah than duʿā’.”

(Tirmidhī)

The one who supplicates must do so:

 With humility and sincerity

 With full conviction that Allah hears and responds
 With praise before asking
 With persistence and patience

God says:

“Call upon Me; I will respond to you.”

(Qur’an 40:60)

Etiquettes of Dhikr and Duʿā’

 Begin with praising God and sending blessings upon the Prophet ‫ﷺ‬
 Face the qiblah when possible
 Raise the hands in humility
 Lower the voice in sincerity
 Be persistent without haste
 Use the most beautiful names of Allah
 Acknowledge one's sins before asking
 Trust that the answer will come in the best form

The gnostics said:

“Whoever knocks persistently on the door will find it opened to him.”

“Duʿā’ is accepted in one of three ways: immediate response, delayed for wisdom, or
stored for the Hereafter.”
O seeker:
Let your tongue be moist with remembrance, and your heart alive with supplication.

Sit often in quiet dhikr, until you feel His nearness. Raise your hands in the dark, and whisper
your needs to the One who never sleeps.

For the one who remembers Allah constantly will never be forgotten by Him.
Chapter 17: Companionship (Ṣuḥbah), Brotherhood (Ukhuwwah),
and Etiquette (Ādāb)

(‫)باب الصحبة واألخوة واآلداب‬

Know that companionship (ṣuḥbah) for the sake of God is among the greatest means of
strengthening one’s religion, refining character, and drawing nearer to the Most Merciful.

It is through righteous companionship that hearts are softened, faults are corrected, and the
journey to God is made lighter.

The Prophet ‫ ﷺ‬said:

“A person is upon the religion of his close companion, so let each of you look at whom
he befriends.”
(Tirmidhī)

And he ‫ ﷺ‬said:

“The best companions with Allah are those who are best to their companions.”

🤝 The Rights of Brotherhood

True brotherhood (ukhuwwah) is founded upon:

 Mutual love for the sake of God

 Sincere advice without judgment
 Support in hardship and ease
 Concealing faults and defending honor
 Praying for one another in absence
 Preferring others to oneself

God says:

“Indeed, the believers are but brothers.”

(Qur’an 49:10)

And the Prophet ‫ ﷺ‬said:

“None of you truly believes until he loves for his brother what he loves for himself.”

The righteous used to say:

“The one who corrects you is your brother. The one who flatters you is your enemy.”
🌿 Etiquette of Companionship

The one who seeks righteous company must:

 Choose those of sound faith, good character, and sincerity

 Greet them with warmth and humility
 Listen more than he speaks
 Avoid argument and harshness
 Be quick to forgive and slow to blame
 Visit often, but without burden
 Give gifts and show kindness
 Cover their faults and speak well of them in their absence

The gnostics said:

“Your companion is your mirror. If you love him, you polish your own reflection.”

💡 Spiritual Benefits of Companionship

 Companionship with the righteous increases faith

 It protects from loneliness and spiritual arrogance
 It brings comfort in grief and balance in joy
 It invites Divine mercy and angels’ presence

The Prophet ‫ ﷺ‬said:

“Allah has servants who are neither prophets nor martyrs, yet the prophets and
martyrs will envy them on the Day of Judgment.”

The Companions said, “Who are they, O Messenger of Allah?”

He said:

“They are people who love one another for the sake of Allah, though they have no
family ties or worldly dealings. By Allah, their faces are light and they are upon pulpits
of light.”
(Ḥadīth Qudsī; narrated in Aḥmad)

O seeker:
Choose your companions wisely. Walk with those who remind you of God, whose presence
stirs your heart to remembrance, and whose silence is more beneficial than others’ speech.

For the one who walks alone may fall, but the one who walks with a brother in God is carried
when he stumbles.
Chapter 18: Etiquette in Food (Ṭaʿām), Clothing (Libās), and
Livelihood (Maʿāsh)

(‫)باب آداب الطعام واللباس والمعاش‬

Know that eating, dressing, and earning are necessities of life, but the servant is tested in
how he engages with these necessities—with moderation or excess, gratitude or heedlessness.

The people of knowledge and sincerity turn even these daily acts into forms of worship,
guided by etiquette (ādāb), restraint, and the remembrance of God.

Etiquette of Eating (Ādāb al-Ṭaʿām)

The Prophet ‫ ﷺ‬taught that eating is not a goal, but a means. He said:

“The son of Adam does not fill a vessel worse than his stomach. It is sufficient for him to
eat a few morsels to keep his back straight. If he must, then one-third for food, one-
third for drink, and one-third for breath.”
(Tirmidhī)

Among the etiquettes of eating:

 To begin with basmalah and end with alḥamdulillāh

 To eat with the right hand
 To eat what is nearest on the plate
 To eat in moderation, not until full
 Not to criticize food
 To eat with others when possible
 To remember the poor while eating

The gnostics said:

“Every bite eaten with presence is a blessing; every bite eaten in heedlessness is a
burden.”

Fasting is the training of the stomach, and gratitude is the adornment of the meal.

👕 Etiquette of Clothing (Ādāb al-Libās)

God Most High says:

“O children of Adam! We have sent down to you clothing to cover your nakedness and
as adornment. But the clothing of taqwā (God-consciousness)—that is best.”
(Qur’an 7:26)

The purpose of clothing is:

 To cover the body with dignity

 To protect from heat and cold
 To adorn oneself in moderation
 To avoid pride, extravagance, or imitation

The Prophet ‫ ﷺ‬wore simple clothes, patched garments, and yet appreciated cleanliness and
beauty. He said:

“Allah is beautiful and loves beauty.”

(Muslim)

Among the etiquettes of dressing:

 To begin with the right side

 To say duʿā’ when wearing clothes
 To wear what is lawful and modest
 To avoid arrogance or showing off
 To show gratitude by not misusing blessings

The gnostics said:

“The best garment is humility; the most radiant ornament is contentment.”

💼 Etiquette of Livelihood and Earning (Ādāb al-Maʿāsh)

Earning a lawful living is a form of worship when done with integrity, trust in God, and
service to others.

The Prophet ‫ ﷺ‬said:

“No one eats food better than that which he earns with his own hands.”
(Bukhārī)

And he said:

“The honest, trustworthy merchant will be with the prophets, the truthful, and the
martyrs.”
(Tirmidhī)

The sincere servant:

 Seeks ḥalāl provision

  Deals with honesty and fairness
 Avoids deceit, hoarding, and cheating
 Relies upon God without laziness
 Spends on his family and the needy
 Is content with what he has
 Does not let work distract from prayer, remembrance, or restraint

The gnostics said:

“The hand that earns with honesty is cleaner than the tongue that prays with
hypocrisy.”

O seeker:
Let your food be from pure sources, your clothes be clean and modest, and your income be
lawful and dignified.

For the limbs that are nourished by the unlawful are veiled from Divine presence, and the
heart that follows its appetite becomes heavy and heedless.
Chapter 19: Conduct on the Path to God (Ādāb al-Sulūk ilā-Llāh)

(‫)باب آداب السلوك في الطريق إلى الله‬

Know that the path to God (ṭarīq ilā-Llāh) is not a road walked with the feet, but a journey
of the heart, a discipline of the soul, and a refinement of character.

It is the greatest of all journeys—yet the most inward and subtle.

The one who embarks upon it must shed the garments of ego, take up the provisions of
sincerity, and walk with the companions of remembrance.

God Most High says:

“And those who strive for Our sake—We will surely guide them to Our paths.”
(Qur’an 29:69)

The Prophet ‫ ﷺ‬said:

“Be in the world as a stranger or a traveler.”

(Bukhārī)

Stages of the Path

The seeker (sālik) advances through stages, including:

 Awakening (yaqaẓah): a jolt from heedlessness

 Repentance (tawbah): returning from disobedience
 Asceticism (zuhd): detachment from worldly distractions
 Trust (tawakkul): reliance upon the Lord
 Remembrance (dhikr): constant presence with God
 Contentment (riḍā): surrender to Divine decree
 Gnosis (maʿrifah): knowing God intimately
 Love (maḥabbah): the final light in the heart

These are not mere words—but states (aḥwāl) that are tasted, and stations (maqāmāt) that
are lived.

🧠 Qualities of the True Seeker

 He examines his heart more than his deeds

 He hides his spiritual states from others
 He clings to the Qur’an and the Sunnah
  He humbles himself before the righteous
 He fears his own hypocrisy
 He prefers silence and solitude
 He weeps often and laughs rarely
 He is patient in the face of humiliation
 He asks little and gives much

The gnostics said:

“The sign of the true seeker is that he is unknown among people, but known in the
heavens.”

📿 Dangers and Pitfalls

 Pride in one’s progress

 Attachment to spiritual experiences
 Desire for recognition or leadership
 Rushing the stages without preparation
 Harshness with others due to self-righteousness

The gnostics warned:

“Whoever claims to have reached the end has not even begun.”

The seeker must guard himself with sincerity, prayer, repentance, and companionship with
those more advanced than him.

🌙 The End of the Path

The end of the path is servanthood (ʿubūdiyyah)—to stand humbly, knowing that God is the
Goal, the Guide, and the Journey itself.

The Prophet ‫ ﷺ‬said:

“My Lord taught me and perfected my manners.”

The one who reaches God does not speak of reaching, for he is lost in Divine presence.

The gnostics said:

“The one who arrives disappears.”

“The closer he is to God, the more hidden he becomes from creation.”
O seeker:
Walk the path quietly, step by step, and do not look back. Seek no title but 'servant', no
companion but sincerity, no destination but the pleasure of your Lord.

For every moment with God is a step, and every breath is a gate.
Chapter 20: Vigilance (Murāqabah), Fear (Khashyah), and Awe
(Haybah)

(‫)باب المراقبة والخشية والهيبة‬

Know that the foundation of all righteous action is awareness of God—to act while knowing
that He sees you, hears you, and knows what lies hidden in your heart.

This is murāqabah—vigilant watchfulness over your soul in the presence of the All-
Watching.

God Most High says:

“He is with you wherever you are.”

(Qur’an 57:4)

And:

“We are closer to him than his jugular vein.”

(Qur’an 50:16)

The Prophet ‫ ﷺ‬said:

“Worship Allah as though you see Him; and if you do not see Him, then know that He
sees you.”
(Muslim)

The Nature of Murāqabah

Murāqabah is the gaze of the heart fixed upon the knowledge that God is near, and that He
witnesses all things.

It is the inner guard of the soul, preventing it from falling into heedlessness or sin.

The gnostics said:

“Whoever watches his heart will be protected in his limbs.”

Vigilance leads to refinement of thought, sincerity in speech, and presence in worship. The
one who lives in murāqabah never walks alone.

😢 The Reality of Khashyah (Fear)

Khashyah is not terror—it is reverence mixed with trembling. It arises from knowing God's
greatness and one’s own shortcomings.

God says:

“Only those who have knowledge fear Allah.”

(Qur’an 35:28)

The Prophet ‫ ﷺ‬said:

“I am the most fearful of Allah among you, and the most conscious of Him.”

Fear is the root of tears, the curb of desire, and the path to sincerity.

The early righteous would weep upon hearing the Qur’an, fearing whether their deeds would
be accepted, and whether their hearts were sincere.

The gnostics said:

“Fear is a lamp in the heart. When it is extinguished, darkness descends.”

😨 The Majesty of Haybah (Awe)

Haybah is the overwhelming sense of God's majesty that silences speech and stills the limbs.
It is deeper than fear and beyond explanation. It is to feel one's smallness in the presence of
the Infinite.

The Prophet ‫ﷺ‬, though beloved to God, would grow pale before prayer and say:

“Do you know before whom I stand?”

The awe of God causes one to lower the gaze, humble the voice, and walk softly upon the
earth.

The gnostics said:

“Haybah is the soul’s prostration even before the body bows.”

O seeker:
Guard your heart with murāqabah, humble your soul with khashyah, and fill your being
with haybah.

For these are the signs of those who draw near—the ones who walk silently, weep secretly,
and hope only in the One who knows the secret and what is more hidden.
Chapter 21: Contentment with the Divine Decree (Riḍā) and
Submission to God's Will (Taslīm)

(‫)باب الرضا بالقضاء والتسليم ألمر الله‬

Know that the highest level of certainty and servanthood is riḍā—being content with what
God has decreed—and taslīm, full surrender to His command without resistance.

These are the fruits of love and the signs of nearness. The heart that is pleased with God is
never agitated by what comes from Him.

God Most High says:

“Allah is pleased with them, and they are pleased with Him.”
(Qur’an 5:119)

And the Prophet ‫ ﷺ‬said:

“Whoever says at the moment of affliction: ‘To Allah we belong, and to Him we return.
O Allah, reward me in my calamity and grant me something better in return,’ Allah will
grant him better than what he lost.”
(Muslim)

🌿 The Meaning of Riḍā

Riḍā is not joy in ease alone, but serenity in hardship. It is the stillness of the heart when
calamity strikes, and the absence of objection to fate.

The gnostics said:

“The contented one does not ask why.”

Riḍā is not a lack of feeling, but a quiet trust that whatever comes from God is better than
what we would choose for ourselves.

Among the signs of true contentment:

 Absence of complaint to creation

 Praise in hardship as in ease
 Replacing worry with worship
 Seeing every state as a Divine gift

🤲 The Reality of Taslīm (Surrender)

Taslīm is deeper than riḍā—it is the handing over of one’s affair completely to God. It is to
let go of control and dissolve in the Divine command.

God says:

“No calamity strikes except by Allah’s permission. And whoever believes in Allah—He
guides his heart.”
(Qur’an 64:11)

The Prophet ‫ ﷺ‬said:

“If you trust in Allah as He deserves, He will provide for you as He provides for the
birds—they leave hungry in the morning and return full in the evening.”

Taslīm is to walk with peace through storm and stillness alike.

It is to say, like Ibrāhīm ‫عليه السالم‬:

“I submit to the Lord of the Worlds.”

(Qur’an 2:131)

💡 Fruits of Riḍā and Taslīm

 Lightness of heart and absence of anxiety

 Constancy in worship regardless of external change
 Protection from bitterness, jealousy, and despair
 Opening of spiritual insight and closeness to God

The gnostics said:

“He who is pleased with God sees His wisdom in every occurrence.”
“He who surrenders never fears the outcome.”

O seeker:
If you wish to taste peace that does not fade, be content with your Lord in all that He gives
and takes.

Say “yes” to every decree with the tongue of the heart. For your portion has been chosen by
the One who knows you better than yourself.

And know—He is more merciful to you than you are to yourself.

Chapter 22: Modesty (Ḥayāʾ), Humility (Tawāḍuʿ), and Having a Good
Opinion of Others (Ḥusn al-Ẓann)

(‫)باب الحياء والتواضع وحسن الظن‬

Know that modesty (ḥayāʾ) is a branch of faith, humility (tawāḍuʿ) is a mark of sincerity,
and having a good opinion of others (ḥusn al-ẓann) is a sign of inner purity.

These three qualities are the adornments of the soul and the foundation of noble character.

The Prophet ‫ ﷺ‬said:

“Faith has over seventy branches. The highest of them is saying ‘Lā ilāha illa’Llāh,’ and
the lowest is removing harm from the road. And modesty is a branch of faith.”
(Muslim)

And he ‫ ﷺ‬said:

“No one humbles himself for the sake of Allah but that Allah raises him.”
(Muslim)

🌸 The Nature of Ḥayāʾ (Modesty)

Ḥayāʾ is not mere shyness—it is an inner sense of reverence and shame before God.

It prevents the heart from sin, the tongue from filth, and the limbs from arrogance.

The Prophet ‫ ﷺ‬was described as:

“More modest than a veiled virgin.”

(Bukhārī)

And he said:

“If you feel no shame, then do as you will.”

(Bukhārī)

The gnostics said:

“The one with true modesty is veiled from his own virtues and aware of his own faults.”

🤲 The Essence of Tawāḍuʿ (Humility)

Humility is not self-hatred—it is seeing the truth of your position before God, and
recognizing your need of Him in every breath.

God Most High says:

“And lower your wing to the believers who follow you.”

(Qur’an 26:215)

The Prophet ‫ ﷺ‬said:

“I eat as a servant eats, and I sit as a servant sits.”

The truly humble:

 Do not seek to be praised

 Prefer obscurity over fame
 Treat the poor and weak with respect
 Admit when they are wrong
 Thank others for advice
 Rejoice when others are elevated

The gnostics said:

“The sign of the humble is that they love to serve, not to be served.”

💭 The Beauty of Ḥusn al-Ẓann (Good Opinion of Others)

Good opinion (ḥusn al-ẓann) arises from a pure heart that does not delight in faults, and does
not rush to suspicion.

God says:

“O you who believe, avoid much suspicion. Indeed, some suspicion is sin.”
(Qur’an 49:12)

The Prophet ‫ ﷺ‬said:

“Beware of suspicion, for suspicion is the most false of speech.”

The one who has ḥusn al-ẓann:

 Interprets words with mercy

 Conceals faults and avoids gossip
 Assumes sincerity before hypocrisy
 Excuses others’ shortcomings
 Focuses more on their own flaws than others’

The gnostics said:

“Your opinion of others reveals the state of your own heart.”
“Only the envious sees everyone as a rival, and only the arrogant sees others as
lacking.”

O seeker:
Walk with modesty in the light of remembrance. Sit with humility beneath the shade of the
righteous. And look upon others with a heart full of compassion and good opinion.

For these are the manners of the purified—and the reflection of the Prophet ‫ ﷺ‬himself.
Chapter 23: Etiquette of Sleep (Nawm), Wakefulness (Yaqaẓah), and
Dreams (Ruʾyā)

(‫)باب آداب النوم واليقظة والرؤيا‬

Know that sleep is a mercy from God, a restoration of the body, and a reminder of death.

It is a form of temporary return to the unseen world, and wakefulness is a return to

responsibility.

The one who sleeps with presence and intention is rewarded, and the one who wakes with
remembrance is among the mindful.

God Most High says:

“It is He who takes your souls by night and knows what you have committed by day.”
(Qur’an 6:60)

And:

“We made your sleep [a means of] rest.”

(Qur’an 78:9)

The Prophet ‫ ﷺ‬said:

“When one of you goes to his bed, let him say: ‘In Your name, my Lord, I lie down, and
in Your name I rise. If You take my soul, have mercy on it. And if You return it, protect
it as You protect Your righteous servants.’”
(Bukhārī)

🌙 Etiquette of Sleep

Among the sunnah and etiquette of sleep:

 To perform ablution (wuḍūʾ) before sleeping

 To recite Qur’an, such as Āyat al-Kursī and the Muʿawwidhāt
 To sleep on the right side
 To make intention to rise for prayer
 To remember Allah with dhikr until sleep overtakes you
 To avoid sleeping on the stomach
 Not to sleep excessively or in heedlessness

The gnostics said:

“Sleep is the brother of death. How then can the lover sleep heavily while the Beloved
watches?”

The righteous used to say:

“I am shy to sleep in comfort while the grave awaits me.”

🌅 Etiquette of Wakefulness

Upon waking, the Prophet ‫ ﷺ‬would say:

“Praise be to Allah who gave us life after having caused us to die, and to Him is the
resurrection.”

The seeker, upon waking:

 Thanks Allah for return of life

 Wipes sleep from the eyes with the right hand
 Does not speak excessively
 Begins the day with prayer, dhikr, or Qur’an
 Reflects on the nearness of death and the value of time

The gnostics said:

“The one who rises from sleep and forgets the Hereafter has wasted the resurrection of
his limbs.”

🌠 Regarding Dreams (Ruʾyā)

Dreams are a portion of prophecy. They reflect the states of the heart and the purity of the
soul.

The Prophet ‫ ﷺ‬said:

“The truthful dream is one of forty-six parts of prophethood.”

(Bukhārī)

And:

“When one of you sees a good dream, let him thank Allah and share it with whom he
loves. And if he sees what disturbs him, let him seek refuge in Allah and not mention it
to anyone.”
(Muslim)

Types of dreams:
  True dreams (ruʾyā ṣāliḥah): from God, often symbolic or affirming
 Whispers (ḥadīth al-nafs): reflections of the soul’s preoccupations
 Confusions (taḥlīs): from Shayṭān, to cause fear or sadness

Interpretation is a trust and should be sought only from people of knowledge and spiritual
insight.

The gnostics said:

“What the eye sees at night is shaped by what the heart contains by day.”

O seeker:
Let your nights be marked with remembrance, your sleep with surrender, your waking with
gratitude, and your dreams with light.

For each breath is a gift, and each return from sleep is another chance to return to your Lord.
Chapter 24: The Ending of Life (Khatimah), Death, and Its Agonies

(‫)باب الخاتمة والموت وسكراته‬

Know that death is the certainty from which no living being escapes. It is the severing of
hopes, the fall of veils, and the meeting with what one truly prepared for.

It is the beginning of the Hereafter and the end of delusion.

God Most High says:

“Every soul shall taste death.”

(Qur’an 3:185)

And:

“Wherever you may be, death will overtake you—even if you are in lofty towers.”
(Qur’an 4:78)

The Prophet ‫ ﷺ‬said:

“Remember often the destroyer of pleasures—death.”

(Tirmidhī)

And he ‫ ﷺ‬said:

“The grave is the first stage of the Hereafter. Whoever is saved from it, what follows is
easier. And whoever is not, what follows is more severe.”
(Tirmidhī)

The Agonies of Death

At the moment of death, the veils are lifted and the soul is taken with hardship or ease
according to what it knew of God.

The Prophet ‫ ﷺ‬experienced the pangs of death and was heard saying:

“Indeed, death has agonies.”

And among his final words:

“O Allah, help me in the agonies of death.”

The soul may depart gently, like a drop from a water jug, or it may be pulled violently, like
wool snagged on thorns—depending on the heart’s state.
The gnostics said:

“As you live, so shall you die; as you die, so shall you be resurrected.”

🧠 The Importance of a Good Ending (Ḥusn al-Khatimah)

A good ending is the final grace of God upon a life of striving.

It is to die in a state of remembrance, obedience, or repentance.

It is the sealing of the book with a verse of light.

The Prophet ‫ ﷺ‬said:

“Whoever’s last words are ‘Lā ilāha illa’Llāh,’ shall enter Paradise.”
(Abū Dāwūd)

But the sealing is not in our control. It is a gift to those who were sincere in private and
constant in repentance.

The righteous feared a bad ending—to die in sin, heedlessness, or far from God.

The gnostics said:

“Whoever delays repentance is gambling with his ending.”

🌌 The Soul’s Journey After Death

 The soul of the believer is received with mercy and wrapped in fragrance
 It ascends through the heavens and is greeted by angels
 The grave becomes a garden, and its occupant is shown his place in Paradise
 The disbeliever or hypocrite is met with rejection and terror
 The grave becomes a pit of torment, and darkness surrounds him

God says:

“The Fire—they are exposed to it morning and evening. And on the Day the Hour is
established: Enter the people of Pharaoh into the severest punishment.”
(Qur’an 40:46)

O seeker:
Prepare for your end every morning and evening. Make peace with your Lord before your
soul is summoned. Do not be deceived by the delay of death—it will surely come.
Visit the graves, weep at their silence, and remember that each breath is a step closer to the
unseen.

For the wise live remembering death, and the heedless remember it only when it comes.