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

The Hikam – The Wisdom of Ibn Àta' Allah
Translation and Commentary By
Shaykh Fadhlalla Haeri
Publisher: Zahra Publications
ISBN-10 (Printed Version): 1-919897-07-0

ISBN-13 (Printed Version): 978-1-919897-07-3
ISBN (E-Book Version): 978-1-919826-51-6
http://www.zahrapublications.com
First Published in 2004
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Table of Contents
The Hikam – The Wisdom of Ibn Àta' Allah
Table of Contents
Book Description
About the Translator and Commentator
Acknowledgements
Editor’s Note
Preface
Introduction
The Hikam or Wisdom of Ibn Àta 'Allah
Sectio n 1: Hikam 1–16
Section 10: Hikam 97–104
Section 16: Hikam 148-155
Treatises
The First Treatise
The Second Treatise
The Third Treatise
The Fourth Treatise
Intimate Discourses (Al-Munajat)
eBooks By Zahra Publications
General eBooks on Islam
The Qur’an & Its Teachings
Sufism & Islamic Psychology and Philosophy
Practices & Teachings of Islam
Talks & Courses
Poetry, Aphorisms & Inspirational
Autobiography
Health Sciences and Islamic History
Book Description
The Hikam, or Wisdom, of the great Sufi Master Ibn Àta 'Allah al-Iskandari has long been acknowledged as an essential and classic masterwork
of the Islamic science of enlightenment. Ibn Àta 'Allah exemplified the ultimate model of a Sufi master possessed of a deep foundation in the
sciences of the Qur’an, the way of the Prophet and the Universal Laws of the Islamic way of life, both outer and inner.
Short but immensely thought provoking, dense in their significance and insightfulness, crisp and sharp in their elucidation, the aphoristic Hikam are a
true manifesto for those who are sincerely on the path of knowledge and awareness. This wisdom strips away our conventional responses to
events, actions and phenomena, and encourage us to concentrate on the only true Reality.
With the publication of Shaykh Fadhlalla Haeri's new translation and with the aid of his accompanying commentary, students and adepts alike can
now gain a profounder understanding of these timeless teachings from the wellspring of the heart of Islam.
About the Translator and Commentator
Acknowledged as a master of self-knowledge and a spiritual philosopher, Shaykh Fadhlalla Haeri’s role as a teacher grew naturally out of his own
quest for self-fulfillment.
He travelled extensively on a spiritual quest which led to his eventual rediscovery of the pure and original Islamic heritage of his birth, and the
discovery of the truth that reconciles the past with the present, the East with the West, the worldly with the spiritual – a link between the ancient
wisdom teachings and our present time.
A descendant of five generations of well-known and revered spiritual leaders, Shaykh Fadhlalla Haeri has taught students throughout the world for
over 30 years.
He is a gifted exponent of how the self relates to the soul, humankind’s link with the Divine, and how consciousness can be groomed to reflect our
higher nature.
The unifying scope of his perspective emphasizes practical, actionable knowledge that leads to self-transformation, and provides a natural bridge
between seemingly different Eastern and Western approaches to spirituality, as well as offering a common ground of higher knowledge for various
religions, sects and secular outlooks.
He is a prolific author of more than thirty books relating to the universal principles of Islam, the Qur’an, and its core purpose of enlightenment.
Acknowledgements
Zainab Hussain Haeri has been a prominent and invaluable help in the writing of this book, with her discipline , perseveranc e an d commitmen t t o
bringin g thi s boo k t o it s fina l completio n fo r publication. Sadiq a Lak e helpe d earl y on . Specia l thank s ar e du e als o t o Mun a Bilgram i
fo r he r editin g an d to Batul Ispahany for proofing. Encouragement and help also came from many friends and well-wishers. I offe r m y thank s t
o the m all.
Editor’s Note
Ibn ` At a ' Alla h al-Iskandar i wa s bor n i n th e middl e o f th het7 centur y AH/13th centur y C E an d grew up in Alexandria during the
Mamluk era. Although not much is known about his life, he had the best teacher s i n al l branche s o f traditiona l science s an d becam e know n a
s a grea t maste r o f Islami c la w of the Maliki school. His lifetime witnessed the great flourishing of several Sufi brotherhoods, including th e
Shadhiliyya , th e Mawlawiyya , th e Chishtiyy a an d th e Ahmadiyya . Hi s fathe r wa s a studen t of Ima m al-Shadhili , thoug h i t i s unlikel y h e
himsel f eve r me t him . Initiall y Ib n ` At a ' Alla h wa s no t so draw n t o th e Suf i path , preferrin g t o concentrat e hi s energie s o n
jurisprudence . Yet , i n spit e o f his early antipathies, he did become a disciple of Shaykh Abu 'l - ` Abba s al-Mursi , (d . 686/1288) . A s his
most important and principal work, the Hika m , attests , h e ha d becom e a Suf i maste r i n hi s ow n right, an d wa s alread y a shayk h whe n
al-Murs i died . H e becam e th e thir d grea t maste r o f th e Shadhiliyya orde r whic h gre w fro m Morocc o an d sprea d throughou t Nort h
Afric a an d beyond . Wit h hi s caree r as a scholar in Cairo under the Mamluks in full flourish, he died at around 60 years of age in 709 AH/ 130
9 C E an d wa s burie d ther e i n th e Qaraf a cemetery.
Preface
I first came across the Hika m o f Ib n ` Ata ' Alla h i n a n indirec t manner . Th e firs t tim e wa s i n th e last 1980’s . I wa s browsin g i n th e Cit
y Light s bookstore , Sa n Francisco’ s fadin g memoria l t o th e Beat Generation , whe n I cam e acros s th e “Letters ” o f Ib n Àbba d o f
Ronda . Thes e “Letters ” wer e i n fact on e o f th e firs t commentarie s o n th e Hika m , bu t I couldn’ t relat e the m t o th e Hika m a t tha t
point . Ibn ` Abba d onl y allude d t o Ib n Àta ' Alla h an d h e assume d a familiarit y wit h th e Hika m o n th e par t of th e reader . M y secon
d encounte r wit h th e Hika m wa s whe n on e o f th e accomplishe d peopl e o f the Way , Shaykh Hossa m Raouf , gav e m e a cop y o f th e
commentar y o n th e Hika m b y th e grea t Moroccan Sufi , Ahme d Ib n Àjiba . Thi s i s a marvelou s work . I t i s muc h mor e tha n a simpl e
commentar y and contain s extraordinar y insight s fo r th e wayfarer . I t ca n eve n b e rea d o n it s ow n a s a classical masterwor k o f Islami c
Suf i literatur e withou t an y referenc e t o th e Hika m . T o a larg e exten t the Hika m ha d becom e a promp t fo r th e outpouring s o f Ib n `
Ajiba . I t wa s onl y whe n Shayk h Fadhlalla Haer i bega n hi s ow n teaching s o n th e Hika m , whic h I firs t experience d throug h th e
gatherings organize d b y Swedis h adept s i n th e earl y 1990’s , tha t I realize d th e signa l importanc e o f th e Hikam t o an y perso n hopin g t
o enhanc e hi s ability , a s th e Nobl e Prophe t said , t o “se e thing s a s the y really are.”
And therein lies the true significance of the Hika m . By stripping away our conventional responses to events, actions and phenomena, and
encouraging us to concentrate on the only true Reality that is in , behind , an d ahea d o f al l manifestations , th e Hika m ar e a tru e manifest o fo
r thos e wh o ar e sincerely o n th e pathwa y t o knowledg e an d awareness . Th e Hika m ar e shor t bu t immensel y thought-provoking. The y
ar e al l Sharià-center d bu t ar e clearl y th e expression s o f a perso n i n tru e tawhid . They are dense in their significance and insightfulness,
but are crisp and sharp in their elucidation. Wayfarers and ordinary persons of taqw a ca n onl y benefi t fro m reflectin g o n them . I s i t an y
wonde r tha t there have been numerous commentaries on them, often from people of the highest station of realization?
I believ e tha t I hav e rea d mos t o f th e commentarie s o n th e Hika m i n th e Arabi c language , an d the variou s translation s availabl e i n
English . Th e translatio n an d commentar y o f th e Hika m b y Shaykh Fadhlall a ar e i n a clas s o f thei r ow n fo r the y combin e thre e essentia
l qualitie s that , collectively, distinguis h the m fro m others . Firstly , the y ar e th e wor k o f a realize d maste r o f th e Way , wh o has experience
d an d acknowledge d th e ever-presen t Han d o f Alla h i n all . Secondly , Shayk h Fadhlalla understand s th e definin g parameter s o f th e
moder n er a an d mind , an d ca n therefor e addres s himself directly , i n a languag e tha t i s intelligibl e an d relevant , t o th e concern s o f
contemporar y me n and women . Thirdly , h e i s a n accomplishe d linguis t i n Arabi c an d English , an d ha s rendere d th e translation i n a
meaningfu l an d appropriat e manner.
There are translations without commentaries; there are useful modern commentaries, but not in English; and there are classic commentaries, which
are accessible to only a few with the specialist knowledg e an d languag e wh o coul d benefit . Shayk h Fadhlalla , b y providin g u s wit h a
modern, faithfu l translatio n an d a penetratin g insightfulnes s int o th e meaning s o f Hikam , ha s give n th e English speaking reader and adept
the best possible introduction to this masterpiece that uncovers Islam’s inne r dimension.
Ali Allawi London Septembe r 2 001
Introduction
Shaykh Abu Al-Fadhl Ahmed Ibn Muhammad Ibn ` Abdul Karim, known as Ibn Àt a ' Alla h al- Iskandari , i s on e o f th e grea t enlightene d
Suf i Master s o f Nort h Afric a wh o influence d many generation s afte r hi m alon g thi s path . Ib n Àta 'Alla h wa s a n acknowledge d ` Ali m
and Imam of Shariàh and the most influential man of light and gnosis of his day. He came under the transformative light of Abu Al-Àbbas al-
Mursi, who had passed on to him the richest treasures of Shadhili teachings including much of the tradition of the founder of this Tariqa , Abu al-
Hassan al-Shadhili.
Th e grea t Ib n ` At a ' Alla h lef t thi s worl d th e yea r 70 9 Hijr a an d i s burie d i n th e ol d cemeter y i n Cairo, wher e ther e i s adjacen t t o
hi s tom b a larg e an d popula r mosqu e i n ou r presen t day.
Ib n ` At a ' Allah exemplifies the ultimate model of a Sufi Master with a deep foundation of Qur’an, th e wa y o f th e Prophe t an d th e Universa l
Law s o f th e Dee n bot h oute r an d inner . His spiritual legacy i s encapsulate d i n th e dens e for m o f th e Hika m , which is renowned as one
of the most important Sufi texts, and certainly the earliest of Shadhili texts. Beside s hi s illumine d saying s o f th e Hika m , hi s book s ‘ Lata’if-
al-Munan , at-Tanwi r f i isqa t at-Tadbir ’ , ‘Alla h Th e Uniqu e Name’ , ‘ Ta j al-Arus ’ an d ‘ Mifta h al-fala h w a Misba h al-Arwah ’,
are well known and available to Sufi seekers of today. Most of these works are additions or embellishments or complementary to the Hika m .
I was given a copy of these illumined wise sayings in 1977 with comments upon them made by a grea t Morocca n Shayk h Ibn ` Ajiba. This work
had been my companion at all times and I have been blesse d wit h th e opportunit y t o translat e an d mak e brie f comment s upo n thi s treasur e
ove r several years . Althoug h ther e ar e numerou s grea t an d valuabl e commentarie s o n th e Hika m i n Arabic , there is none in English that
makes them accessible for the serious seeker. Taking a cue from Shaykh Ahmed az-Zarruq, who produced at least seventeen complete
commentaries, and possibly thirty in tota l ( I hav e i n m y possessio n hi s seventeent h commentary) , I hav e mysel f onl y produce d seven
differen t draft s an d conside r th e presen t wor k a s complet e fo r now.
Th e Hika m represen t a full y integrate d compositio n alon g th e highwa y o f th e eterna l adoratio n of th e On e Creator . Thi s symphon y fo r
th e heart’ s reviva l contain s man y note s t o d o wit h th e conduct, courtesie s an d purificatio n o f th e inne r a s wel l a s prescription s o n ho
w t o b e establishe d i n the appropriat e state s an d stations , whils t bein g transforme d b y th e Divin e Essence . Ther e ar e many subtl e
treasure s an d hint s fo r th e enlightene d being s a s wel l a s th e seriou s wayfarer.
I have attempted to make the commentaries brief and suitable for deeper reflection and additional elaboration.
I pray to Allah that we can benefit and be further nourished from the rich banqueting table of the grea t Master s an d carrier s o f th e Muhammad
i Torch . I f w e see k th e Origina l Light , the n w e wil l be surrounded by spiritual lanterns and candles. It is Allah who guides unto Him those
who are worthy o f eterna l jo y o f Hi s Ever-presence.
August 2001
The Hikam or Wisdom of Ibn Àta 'Allah
Hikam 1
One of the signs of dependence on one’s own actions is the lack of hope whe n mistake s occur.
If we assume that the Source of Power behind our actions is from ourselves, we will be disappointed when the results do not match our
expectations. But when we are in true submission to the One, we wil l se e th e unit y o f th e origi n an d motiv e behin d ou r acts , ou r persona l
rol e i n carryin g the m out , and thei r outcome . Fault s wil l the n b e see n onl y a s sign s fo r u s t o heighte n ou r awarenes s o f Divin e Will,
Merc y an d Generosity . Fo r enlightene d being s ther e i s tota l unit y i n al l action s an d outcomes.
Hikam 2
Your desire for divestment, even though Allah has established you with means, is an aspect of hidden desire. And your desire to have
means, while Allah has established you in [the state of] divestment, is a comedown from lofty aspiration.
If you are given obvious or steady means to earn your keep, it is discourteous to desire that your provision come to you through uncertain or
unknown means. On the other hand, when one is in a situatio n wher e th e mean s o f provisio n ar e no t known , th e courtes y t o th e On e i s
no t t o see k secure an d constan t means . Dependenc e o n Alla h require s acceptanc e o f Hi s Will , way s o f provisio n and help . Th e wis e
seeke r connect s th e outcome s an d mean s wit h th e Sourc e o f Powe r an d creations.
Hikam 3
Competing endeavors will not breach the ramparts of destinies.
No matter how much energy you put into an intention or goal, it will not be realized if it is not in accordanc e wit h Allah’ s Decree . Yo u canno t
superimpos e you r wil l o n His , fo r H e govern s bot h the see n an d unsee n world s an d ou r destiny . Wha t i s expecte d o f a seriou s seeke
r i s t o focu s intentions, attentio n an d endeavors o n th e Uniqu e On e Essenc e behin d al l manifestation s an d occurrences.
Hikam 4
Let your self be at rest from self-concern. Do not undertake to do what someone else has carried out on your behalf.
Allah, the Creator and Sustainer, reveals that He is the One who satisfies needs, and establishes the ways and means of provisions. Thus the duty
of the mu’mi n i s t o follo w Divin e Wil l wit h eas e and confidence, and to be concerned with proper worship, heightened awareness and
knowledge of His Will . B e Allah’ s gues t an d guar d th e courtesie s worth y o f th e Lord.
Hikam 5
Your striving for what is guaranteed for you, and being remiss in what is demanded of you, are signs of blindness in your insight.
What the Creator has intended for us is to strive for enlightenment and readiness for the Hereafter. Emotiona l battle s an d materia l insecurit y ar e
onl y dar k shadow s tha t sidetrac k an d distrac t u s from th e pat h o f success . Ou r basi c provision s an d evolvemen t ar e guarantee d an d
wher e ou r effort s and passio n ar e neede d i s t o div e int o th e ocea n o f Divin e Unicit y an d follo w ou r hearts ’ tru e insight.
Hikam 6
D o no t despai r when , i n spit e o f intens e supplication , ther e i s a dela y in receiving the expected gift. He has guaranteed that
He will respond in what He chooses for you, and not what you choose for yourself, and at the time He chooses, not the time you
desire.
Allah responds to the yearning Duà s an d call s fro m a sincer e heart . Call s fo r hel p ar e cause d b y His decree that we return to Him, thus
the time and way of His response is in His loving hands. What is expecte d o f creatio n i s tha t i t call s upon , depend s o n an d trust s i n th e
perfec t way s o f th e Creator , for He always knows our true state and the appropriate remedy and provisions for the journey unto Him.
Hikam 7
Do not doubt the promise, even if what was promised and its timing had bee n determined , les t tha t [doubt ] clou d you r insigh t
an d extinguis h the ligh t o f you r innermost.
To maintain proper access to inner illumination we need to dispel all doubts regarding Divine Perfection, Justice , an d th e Wisdo m behin d th e
unfoldin g o f event s i n thei r prope r sequenc e an d time . What matter s mos t i s ou r ful l submissio n an d tota l trus t i n Hi s Wil l an d
Purpose , eve n thoug h w e ma y have ha d a tru e inspiratio n an d insigh t int o a n openin g o r even t whic h doe s no t tak e place.
Hikam 8
If He opens a door for you, thereby making Himself known to you, do not worry if your deeds do not measure up [to this]. For truly,
He did not open the door for you, save that He desired to make Himself known to you. Do you not know that the knowledge of
Himself is what He presents to you, whereas you presented Him with actions? What a difference between that which you present to
Him and that which He brings to you!
We cannot measure Allah’s total Generosity, or compare it with our (illusions) of sacrifices or pious actions . Whateve r w e presen t t o th e
Creato r i s insignifican t i n compariso n t o wha t H e ha s already endowe d u s with , base d o n th e Fitra h an d th e Ligh t o f th e Ru h
(Spirit). For indeed, He is the Creato r an d Containe r o f al l tha t i s withi n an d aroun d us , see n an d unseen ! Ou r need s an d actions ar e
onl y sign s an d prelude s t o th e openings , whic h wer e alread y present , bu t fro m whic h w e were veiled.
Hikam 9
Actions differ because the states and receptivity [of hearts] differ.
An action which emanates from a free and pure heart is not the same as that motivated by personal desires , fear s an d ambitions . Result s o f
action s var y accordin g t o one’ s intention s an d inne r condition of one’s heart. Actions are outer expressions of what is in the heart and reflect
its state. Thus all existential conditions and experiences reflect the true state of the heart.
Hikam 10
Actions are [mere] constructed forms, but what endows them with their spirit is the presence of true sincerity in them.
Actions are the physical manifestations of our intentions and desires. Our outer experiences reflect ou r inne r realit y an d state . Ou r action s fai l
whe n the y ar e no t i n accordanc e wit h ou r intention , and are thus confused. The ultimate sincerity is the knowledge that we do not possess
any ‘independent’ power or will. Depend on Him, read His Decree and expect the best of illumined outcomes.
Hikam 11
Bury your existence (your reputation or ambition) in the earth of obscurity, fo r whateve r sprout s fort h withou t bein g burie d firs
t wil l no t complet e its fruition.
Unless our actions are based on humble dedication and service in the way of Allah, they will not bear th e frui t an d freedo m fro m falsehoo d an
d “otherness” . Whe n on e i s desirou s o f reputatio n or acknowledgment , the n th e fruit s o f suc h actio n ar e soure d o r ruined , becaus e o f
th e natur e o f the ever-changin g world . Th e successfu l seeke r i s no t concerne d wit h wha t appear s a s fina l fruit s of actions , fo r h e
experience s th e benefit s fro m th e star t o f dedicate d submissio n t o Him.
Hikam 12
Nothing benefits the heart more than a spiritual seclusion, whereby it enters the domain of true reflections.
For spiritual health we need to turn away from desires and struggles, confusions and shir k . The hear t need s t o experienc e it s stillnes s an d b e
replenishe d b y contemplatio n an d increase d awareness o f th e One . W e nee d t o balanc e oute r experienc e wit h inne r spac e an d ligh t
unti l suc h tim e a s we se e al l manifestation s an d experience s emanatin g fro m th e On e Divin e Essence.
Hikam 13
Ho w ca n th e hear t b e illumine d whil e th e image s o f creation s ar e imprinted in its mirror? Or how can it depart to Allah
while shackled by its passions? O r ho w ca n i t desir e t o ente r th e Presenc e o f Alla h whil e i t ha s no t yet purifie d itsel f o f th
e impurit y o f it s distractions ? O r ho w ca n i t expec t to comprehend the subtle mysteries while it has not yet repented from its
faults?
The heart is like a mirror which reflects what it faces and desires. This mirror moves towards attracting what is desirable and repulsing what is to
be avoided. When a sincere heart faces the Divin e Light , i t reflect s profoun d trut h an d whe n i t face s th e worl d o f chang e an d discord , i t
reflects th e relevan t disturbanc e an d transien t realities . Th e hear t canno t b e illumine d b y spiritua l insigh t i f it i s veile d an d tarnishe d b y
attachments , passion s an d desires . I t mus t b e exclusivel y dedicate d t o its origina l purpose , whic h i s th e pat h o f absolut e Tawhi d . Alla
h i s th e onl y Tru e Lord.
Hikam 14
Cosmos is all darkness which is illumined only by the manifestation of th e Trut h i n it . Thu s whoeve r see s creatio n withou t
witnessin g Hi m i n it, or at it, or before it, or after it, is in need of Light, and is veiled from the suns of gnosis by the clouds of
worldly manifestations.
Although all the worlds have been created from His Light, yet all manifestations appear as light and shadow, good and bad, day and night. If the
seeker does not see the One Pervading Light behind all these flickering images, he is engulfed by the confusion of the existential shadow-play and
the clouds of changing realities. Adamic creation has its meanings and purpose rooted in Original Light, which i s th e Ever-presen t Caus e behin d
th e apparen t change s o f worldl y experiences.
Hikam 15
What points to the existence of His Omnipotence, may He be glorified, is tha t H e ha s veile d yo u fro m Himsel f b y tha t whic h
ha s n o existence alongside of him [yourself].
Anything other than Allah is a passing illusion and a veil of flickering images. Everything in the univers e ha s emanate d fro m Him , i s sustaine d b
y Hi m an d return s t o Him . Th e sensor y world s are, however , a temporar y merc y an d th e startin g poin t fro m whic h t o transcend . I n
trut h ther e i s none othe r tha n Hi m an d everythin g els e i s a reflectio n o r a creatio n whic h indicate s Hi s Uniqu e Effulgence. I t i s sai d tha
t h e wh o recognize s tha t creation s hav e n o independen t powe r t o ac t ha s won , and whoeve r see s the m a s voi d o f independen t lif e ha
s achieved , an d whoeve r see s the m a s non-existent ha s arrived.
Hikam 16
How can it be imagined that something veils Him and it is He Who made everything manifest? How can it be imagined that
something veils Him since it is He Who manifests through everything? How can it be imagined that something veils Him since it is
He Who is Manifest i n everything? Ho w ca n i t b e imagine d tha t somethin g veil s Hi m sinc e i t i s H e Wh o is Manifes t t o
everything ? Ho w ca n i t b e imagine d tha t somethin g veil s Him since He was the Evident before the existence of everything?
How can it b e imagine d tha t somethin g veil s Hi m whe n H e i s mor e eviden t than everything? How can it be imagined that
something veils Him since He is the One alongside of Whom there is nothing? How can it be imagined that something veils Him,
when He is closer to you than anything? How ca n i t b e imagine d tha t somethin g veil s Hi m since , withou t Him , there woul d
hav e bee n n o existenc e fo r anything ? Wha t a marve l i t i s that existenc e appear s i n non-existence , an d ho w th e contingen t
ha s been established alongside of Him Who possesses the attribute of timelessness.
The Truth has not come from some ‘thing’, nor is it in, or above, or below some ‘thing’. If it had com e fro m somethin g i t woul d hav e bee n
create d an d thu s hav e bee n limite d i n it s life-span . I f it were above something, it would be resting on something, and if it were in something it
would have bee n contained , an d i f i t wer e unde r somethin g i t woul d hav e bee n unde r it s power . Whatever appear s i n th e worl d o f
witnessin g i s a n effulgenc e fro m th e Eterna l Divin e Essenc e an d i s perceived in accordance with the state and sensitivity of the perceiver.
Thus no created entity has an independent lastin g realit y an d s o i n trut h i t i s non-existen t compare d t o it s timeles s Creator . Whe n yo u
compare th e relativ e t o th e Absolute , th e forme r vanishe s an d th e latte r remain s a s i t ha s bee n forever.
Sectio n 2 : Hikam 17–31
Hikam 17
He has not abandoned any part of ignorance who wants to bring forth [something] in any time other than which Allah has made
manifest [at tha t time].
The enlightened being simply accepts and confirms things as they are, and acknowledges them as the y appea r an d manifest , wit h knowledg e an
d contentment . I t i s th e veil s o f ignorance , fantas y and illusio n tha t mak e a perso n perceiv e othe r tha n realit y a s mirrore d i n hi s destiny
. Tha t i s wh y i t i s said that the truth is only reflected through a pure heart in submission to Allah’s Decrees.
Hikam 18
Your postponement of duties until the time when you have [free] time is one of the follies of the self.
The nature of the lower self is to seek expansion, ease and pleasure. Postponement of dedicated and selfles s action s i s on e o f th e trick s o f th
e sel f t o perpetuat e it s ever-increasin g demand s an d dominance. Th e excus e i s lac k o f tim e o r energy . I t i s th e wis e on e wh o act s
agains t th e self , pas t menta l habits, an d act s purposefull y toward s th e highe r goa l durin g time s o f eas e an d leisure , a s wel l a s during
constriction s an d difficulties . I t i s sai d tha t tim e i s lik e a sword ; i f yo u d o no t cu t it , yo u wil l b e cu t by it.
Hikam 19
Do not demand change of your state to a different one; for had He so wished you for something else, He would have done so, without
extracting you from your present state.
The enlightened being sees the perfection within every state and situation that Allah has put him in. I n goo d health , h e i s i n gratitud e an d joy . I
f h e i s sick , h e realize s Allah’ s Merc y an d th e benefit s in patienc e an d rest . Contentmen t wit h destin y i s th e foundatio n o f courtes y
toward s Alla h an d thu s a doo r t o illuminatio n an d insights . Al l o f thi s assure s tha t th e stat e an d experienc e i s withi n th e boundaries o f
th e prope r path , fo r otherwis e on e mus t urgentl y repen t an d tak e th e firs t exi t fro m unacceptable disobedience.
Hikam 20
Whenever the yearning seeker attempts to stop at what has been revealed to him, then he is called along by the voices of Truth:
‘What you seek is still before you’. And hardly do the external aspects of created beings display their charms than the voices of their
inner realities call out, “We are only a trial, so do not deny [the Truth]!” [2:102]
The serious seeker may be distracted by insights and openings. Allah’s call is for total and utter dedicatio n t o Hi s Absolut e Ligh t an d no t t o
an y secondar y reflections . I f yo u dedicatedl y an d relentlessly seek the Truth, then you will be lead to full unveiling. Otherwise you are caught in
constant creational conflict s an d affliction s du e t o subtl e shir k and other veils.
Hikam 21
Your demand of Him is accusing Him [of not fulfilling His promise]. You r seekin g Hi m i s du e t o you r absenc e fro m Him . You
r seekin g someone else is due to immodesty towards Him. Your looking for someone else is becaus e o f you r distanc e fro m Him.
He who is preoccupied with Allah’s remembrance and concern about His ways is on the path of arrival . Courtes y i s t o hav e a contente d hear t
illumine d wit h Hi s Presence , an d discourtes y i s t o have a lis t o f demand s fro m Him , spiritua l o r worldly . W e al l ar e i n nee d t o
perceiv e Hi s Mercy , Closeness an d lovin g Lordship . Alla h allow s u s t o b e i n nee d s o a s t o dra w close r t o Him , rel y exclusivel y and
confidentl y upo n Hi m an d Hi s Perfec t Decrees.
Hikam 22
Not a breath do you exhale unless it is according to a decree which will com e forth.
All existence is subject to Allah’s Laws and Decrees and thus all creations experience their destiny accordingly. It is said there are as many ways
to Him as the breaths of human beings. The urgency of passing breaths leads us to transformative awareness, submission, contentment and
knowledge of Hi s Perfectio n an d Oneness.
Hikam 23
Do not expect to be free from distractions [of otherness], for that will cut you off from attentiveness to Him in the state in which He
has placed you.
The sincere seeker will always accept and acknowledge the state he is in whilst reflecting upon the meanin g an d perfectio n o f th e moment .
Worldl y occupation s an d distraction s ar e fals e justification fo r lac k o f constanc y o f awarenes s an d worshi p o f Allah . D o no t wai t fo r
eas e an d tim e t o perform you r spiritua l dutie s i n thi s life . D o no t b e lik e th e sic k one , wh o say s I ca n onl y tak e th e remed y when I a
m wel l an d able . Th e devote d seeke r wil l onl y reac h tru e tranquility an d inne r certaint y whe n he acknowledge s th e tim e an d stat e h e i
s i n wit h contentmen t an d tota l faith.
Hikam 24
As long as you are in this world, do not be surprised at the occurrence of sorrows. For indeed, they would not appear unless they
belong to this world’s character and nature.
All experiences and events in this world are in constant flux and change and oscillate between two opposite qualities. Thus there is no worldly state
of reliable comfort and ease. It is said that whoever i s seekin g wha t i s no t create d (i.e . a reliabl e world ) wil l exhaus t himsel f i n deprivation.
Hikam 25
No quest which you seek by your Lord is ever withheld [from you], nor will any quest be easy if you rely upon yourself.
If you sincerely and truly rely on Allah’s Generosity, Guidance and Perfection, persist in steadfastness an d confidenc e i n Hi s Mercy ; the n th e
answe r wil l b e mos t satisfying . Al l persona l endeavors will lea d t o disappointmen t an d failur e unles s the y ar e par t o f progres s toward s
knowledg e o f Alla h and Hi s Will.
Hikam 26
Amongst the signs of success at the end is referring to Allah at the beginning.
Since He is the First, the Last and All-encompassing at all times, it is imperative that the seeker starts al l endeavors b y referenc e t o Hi s Decree
s an d acceptance . Humbl e devotio n an d constan t awareness o f Hi s Grac e wil l brin g stead y progres s fro m beginnin g t o end.
Hikam 27
He whose beginning is illumined, his end will also be illumined.
The reverse is equally true and perhaps more noticed by most human beings. When actions are motivate d b y basi c desire s an d selfishness , th e
en d wil l b e disgrac e an d fruitlessness . A life’ s journey whic h start s wit h clea r convictio n an d sincer e yearnin g fo r Truth , an d continue s
o n thi s path , will mos t likel y en d wit h succes s an d illumination . Tha t whic h begin s wit h ligh t wil l en d wit h ligh t and delight , whil e tha t
whic h i s bor n i n darknes s belong s t o th e darknes s o f ignorance.
Hikam 28
Whatever is harbored in the hidden innermost will [inevitably] appear i n th e oute r world.
Every vessel will ooze what is within it and the carrier of musk will be traced and discovered. For the insightful, appearance will reveal what is
concealed and masks will ultimately wear off. Our reading of the outer world is an interpretation of the inner condition. The outer and inner worlds
are connected b y th e unifyin g power s o f th e On e Creato r an d Sustaine r o f al l th e worlds.
Hikam 29
What a difference between the one who is guided by Him from the one who seeks proof of Him. The one who is guided by Him knows
the Truth as it is and has confirmed the affair by reference to its Origin. And seeking proof of Allah is due to not having reached
Him. Otherwise, when was He absent so that one would have to seek proof of Him, and when was He far so that existential needs
enable one to reach Him?
The majority of us always look for guidance, indications and proof of the Creator, so as to establish appropriate actions and responsibilities. Then
there are those who are enlightened and act upon their inner inspiration and Divine guidance. The first group seeks evidence of light, the few
awakened one s liv e b y it . Th e latte r experienc e lif e b y referrin g t o an d understandin g Allah’ s Perfec t Ways.
Hikam 30
“Let him who has abundance spend out of his abundance!” relates to thos e wh o hav e arrived . “An d whoeve r ha s hi s mean s o f
sustenance constricted, let him spend out of what Allah has given him,” [65:7] relates to those who are voyaging towards Him.
The enlightened ones have been given boundless wealth of knowledge in their state of Tawhid . They know that all emanates from Allah and all
returns to Him, and in truth He is in control. As for th e majorit y o f seeker s wh o ar e stil l afflicte d wit h a certai n measur e o f kuf r an d shir k
, the y to o must serv e an d sacrific e toward s others , wh o ar e les s fortunat e i n Iman . Th e mor e w e exercis e generosity and giving, the
more we shall experience the presence of the All-Generous, the Ever-Giving, the One Giver . I n truth , w e ar e al l takers.
Hikam 31
Those who are voyaging to Him are guided by the lights of orientation, and those who have arrived will have the lights of meeting.
The former belon g t o thei r lights , whil e th e light s belon g t o th e latter , becaus e they belon g t o Alla h an d t o nothin g els e
besid e Him . “ Sa y Allah ! an d then leave them immersed in their vain talk.” [6:92]
The wayfarer’s journey is illumined according to the quality of his intentions, appropriate actions and illumine d worship . Th e enlightene d one s ar
e i n uniso n wit h Allah’ s Wil l an d thu s d o no t experience an y discor d o r confusion . Th e ligh t seek s them , rathe r tha n the m lookin g fo r
it . The y witnes s the Belove d constantl y – i n time s o f eas e a s wel l a s durin g constriction . Thei r inne r stat e i s beyon d that of gain and
loss. They truly belong to Him and know that all emanates from Him.
Hikam 32
Lookin g ou t fo r th e fault s hidde n withi n yo u i s bette r tha n lookin g out for the invisible realities veiled from you.
It is the intelligent seeker who watches for and deals with his faults, shortcomings and veils, gross an d subtle . Th e obviou s fault s o f th e sel f
relat e t o desires , attachments , expectation s an d al l imbalances in body and mind. The heart’s sickness is due to inner desires for
acknowledgement, hate, greed, lac k o f sincerit y an d othe r veil s whic h depriv e th e hear t o f freedo m fro m otherness . Th e Unsee n is veile
d fro m u s precisel y becaus e o f ou r faults , veil s an d crack s o f ou r mind s an d hearts.
Hikam 33
The Truth is not veiled from you. Rather, it is you who are veiled from witnessin g Him , fo r wer e anythin g t o vei l Him , the n tha
t whic h veiled Him would cover Him. Surely if there were a covering of Him, there would b e a limitatio n t o Hi s Being . An d
anythin g whic h limit s anothe r has overcome it, “and it is He Who overcomes His creation” [6:18].
Allah is the Creator of all things including veils and limits. His Light illumines every known and unknow n entit y i n existence . H e i s before , afte r
an d withi n everything , an d i n Trut h - “Ther e is nothin g i n existenc e besid e Him” . However , w e ar e veile d fro m seein g Hi s Essenc e
becaus e o f the imagina l facult y an d veil s i n us . Ye t al l veil s ar e par t o f Hi s Mercy , becaus e withou t veil s o r illusions th e sel f wil l simpl
y di e an d vanis h whe n face d wit h th e Absolut e Truth.
Hikam 34
Draw away from the attributes of your human nature, from every trait that opposes your slavehood, so that you can respond to the
call of Truth and be close to His Presence.
Much of the self’s natural dispositions go against our spiritual potential. Arrogance, meanness, selfishness , impatience , distraction s an d indee d al
l disobedience s ar e negativ e tendencies , which must be left behind if we are to progress. Likewise, modesty, wisdom and justice are great
virtues, whic h relat e t o appropriat e submissio n an d honored slavehood . Whe n th e sel f i s properl y groomed an d subdued , the n th e light s
o f highe r realitie s an d trut h becom e evident.
Hikam 35
Th e roo t o f ever y disobedience , distractio n an d desir e lie s i n bein g satisfied with the self. The root of every obedience,
vigilance and virtue lies in dissatisfaction with the self. It is far better for you to keep company with an ignorant person who is
dissatisfied with himself, than to keep company wit h a learne d ma n wh o i s satisfie d wit h himself . Fo r wha t knowledg e is ther
e i n a self - satisfie d scholar ? An d wha t ignoranc e i s ther e i n an unlearned man, dissatisfied with himself?
The self perpetually veils knowledge of the present and its perfection. Past experiences and desires along with the biography of so-called failures
and successes are the barriers to higher understanding. Thus, whoever does not transcend the barriers of past memories will not read the present
situation clearly . Everythin g wil l b e see n an d judge d b y pas t values . Thu s thos e wh o dismis s th e self , it s past an d present , ca n se e th e
presen t even t wit h dept h an d truth.
Hikam 36
The rays of insight makes you witness His nearness to you. The eye of insight makes you witness your non-existence because of His
Existence. The truth of insight makes you witness His Existence, neither your non- existence, nor your existence.
Insights lead to higher realities and truth, whereas outer sights relate to images, forms, causal relationship s an d realities . Highe r an d subtle r tha n
th e ever-changin g worl d o f caus e an d effec t are th e Divin e Qualitie s an d Attribute s an d Name s whic h ar e Hi s only , an d thu s th e
seeker’ s awareness o f hi s ow n existenc e vanishes . Th e ultimate , highes t insigh t lead s u s t o bein g immerse d i n th e blazing ligh t o f
Absolut e Trut h wit h nothin g besid e it . I n thi s stat e on e canno t tal k o f huma n consciousnes s or lac k o f it.
Hikam 37
Allah was, and there was nothing beside Him, and He is now as He was.
Allah is the Unique, Absolute Truth and the Essence of all creations, known and unknown. He is totall y Independen t o f al l existentia l creation s
an d realities , an d ye t everythin g i n existenc e i s dependent upo n Him , connecte d t o Hi m an d act s accordin g t o Hi s Decrees . H e wa s
th e Unique , Independent, Absolut e an d Self-relian t an d continue s t o b e th e same . Alla h i s th e Creato r o f tim e an d spac e an d is thu s
th e First , an d th e Last . H e i s bot h Eviden t an d Unseen.
Hikam 38
Let not the intention of your aspiration pass to other-than-Him, for one’s hopes cannot bypass the [One] Generous.
Whoeve r reache s th e shore s o f Tawhi d wil l restric t al l attentio n an d concer n t o th e On e Ocean. Onc e yo u bath e i n th e Source , sprin
g th e secondar y stream s an d rivulet s wil l b e o f n o interest . H e is th e Self-Sufficien t an d Origi n o f al l gifts , generosities ; nothin g ca n
eve r surpas s o r overtak e Him.
Hikam 39
Do not appeal to other - than-Him to remove a need, which He Himself has brough t upo n you . Fo r ho w ca n anyon e els e remov
e wha t H e ha s imposed? And how can he who is unable to free himself of a need free anyone else of one?
It is only by Allah’s Decrees that we experience constriction and relief. Needs at all levels, physical, material, emotional or spiritual are all coded
messages from the One Source requiring attention, awareness and hence calling upon Him for relief. It is human misconception and veils that make
us assum e tha t othe r being s ca n remov e har m o r brin g abou t desirabl e outcomes.
Hikam 40
If you have not improved your opinion of Him because of His (great) qualities, then improve it because of the way He deals with you.
For has He accustomed you to anything other than good? And has He given you other than His favors?
The sincere seeker is content at heart due to high expectation of Him. Reflect upon His generosity in th e pas t s o a s t o increas e you r fait h i n
Hi s continuou s an d unconditiona l grace , i n thi s worl d a s well as the Hereafter.
Hikam 41
How very astonishing is he who flees from the inescapable and searches for what does not remain with him! “For surely it is not the
eyes that go blind, but the hearts which are in the breasts that are blinded.” [22:46]
Whatever we achieve, experience, desire or possess in this world is transitory and will pass. People o f discernmen t an d spiritua l driv e loo k fo
r tha t whic h i s constan t an d Ever-present , Allah , the Inescapable. It is only due to blindness of the heart that we are distracted and confused.
Hikam 42
Do not depart from one sphere [state or experience] to another, otherwise yo u wil l b e lik e a donke y a t th e mil l turnin g roun d
an d round . Th e place he travels to is the same as he travelled from. Thus travel, rather, from creations to the Creator: “And that
the final end is to thy Lord” [53:42]. Consider the words: “Therefore he whose departure is for Allah and His Messenger , the n hi s
departur e i s fo r Alla h an d Hi s Messenger . An d he whose departure is for worldly achievement or marriage with a woman, then
his departure is for that to which he flees”. So understand his words, peace be upon him, and reflect upon this if you understand.
Who you are and what you experience relates to your intentions, actions, companions and your overall potential and seriousness. If one’s real
intention and desire is for the knowledge of Truth, then th e journe y wil l remov e veil s an d barrier s unti l th e arriva l a t sourc e an d origin .
Allah’ s Merc y always reflects the extent of our clarity and resolve in our intentions and actions. It is utter misguidance to see k sustaine d jo y i n
thi s worl d o f turmoi l an d change.
Hikam 43
Do not accompany anyone whose state does not elevate you, and whose speech does not guide you to Allah.
The choice of wholesome companionship is of constant concern to the seeker and teacher alike. Kee p compan y wit h th e on e wh o remind s yo
u o f Alla h whe n yo u se e hi m an d lead s yo u t o Hi m when yo u hea r him , an d wil l transfor m yo u whe n yo u follo w him . Jus t a s yo u ar
e affecte d b y th e qualit y of air that you breathe, so are you affected by the company you keep, except that it is more subtle and thu s affect s th
e hear t instea d o f th e lungs.
Hikam 44
Yo u ma y hav e bee n a wrongdoer , bu t b y accompanyin g someon e whose state is worse than yours you see virtue in yourself.
The nature of the lower self is to always seek affirmation, gratification and acknowledgement. If yo u d o no t contai n an d restric t thi s ‘weed ’ i t
wil l tak e ove r th e whol e o f th e garde n i n you r heart. Keepin g compan y wit h thos e wh o ar e les s illumine d tha n yo u wil l hinde r you r
spiritua l progres s by pleasin g th e sel f i n seein g itsel f mor e advanced . The y ma y progres s b y you r exampl e bu t yo u will regres s b y thei
r state.
Hikam 45
N o dee d arisin g fro m a renouncin g hear t wil l eve r diminish , wherea s deeds arising from a demanding heart will not increase.
As attachment to the world is reduced so will insight, wisdom and effective action increase. Actions emanating from a wholesome being are like a
healthy plant. They grow and yield their fruits. In contrast, a sick and disturbed heart will only produce confusing outcomes.
Hikam 46
Good actions are the results of healthy states, and healthy states are a resul t o f bein g establishe d i n th e station s o f receivin g
inspiration.
Actions relate to physical movements. States relate to movements of the heart. Our actions depend o n ou r inne r states , whic h ar e i n tur n base
d o n knowledge . A statio n i s a stead y stat e o r conditio n of knowledg e i n th e heart , resultin g i n actions . Thu s littl e actio n b y peopl e o f
hig h statio n i s fa r more effective than much action by those in a low state of knowledge.
Hikam 47
Do not abandon invocation because you do not feel the presence of Allah therein , fo r you r distractio n fro m invokin g Hi m i s
wors e tha n your distractio n whil e invokin g Him . I t migh t b e tha t H e wil l lif t yo u ou t of remembrance with distraction to
remembrance with vigilance, and from remembrance with vigilance to one with Presence, and from remembrance with Presence to a
remembrance which has in it nothing other than Him Who is remembered: “And that is not difficult for Allah.” [14:20]
Supplications, invocations, prayers and all other devotional practices are most effective when the hear t i s a t peace , pur e an d present . Bu t w
e mus t continu e thes e activitie s eve n whe n w e are distracte d an d agitated . Eve n superficia l remembranc e an d invocatio n b y th e tongu e
ca n lea d to awakenin g o f th e heart . Illuminatio n an d awarenes s hav e degree s an d level s an d on e ste p ca n lead to another. The final
desirable state is the realization that there is only Allah at the root of all creations and existences. That realization is the final goal and purpose of all
spiritual practices; to realize He is the source of all existence and its Sustainer.

Hikam 48
Amongst the signs of the death of the heart is the lack of sorrow for the opportunities that have passed you by and the abandonment
of regret for the mistakes you have made.
There are three main causes of the death of the heart: love of this world, lack of caution and remembranc e o f Allah , an d allowin g th e sel f t o
follo w it s wishes . Th e remed y fo r th e firs t sickness is modesty and austerity; for the second, it is constant awareness of Allah’s Presence and
invocation o f Him ; th e thir d ca n onl y b e overcom e b y followin g enlightene d teacher s o f th e propheti c pat h and their instructions to
groom the self and transcend its desires of pleasures and indulgences.
Hikam 49
Let no wrongdoing appear so great to you that it cuts you off from having high expectations of Allah; for indeed, whoever knows his
Lord considers his wrongdoing of minor significance next to His Generosity.
Allah has created us with the potential for good and wrong actions. He has also given us the knowledg e t o discriminat e an d choos e
appropriately . Th e mor e w e reflec t upo n Hi s Perfec t ways, designs , an d constan t Merc y an d Generosity , th e highe r ou r awarenes s
becomes , an d th e mor e we experienc e Hi s Presence . Ou r failure s an d wron g action s ca n lea d t o th e opening s o f knowledge, wisdom
and lasting contentment in His Everlasting Grace, Power and Forgiveness.
Hikam 50
No error is small if He confronts you with His Justice, nor is it great when His Grace faces you.
‘If Allah were to punish people for their wrong actions, not a single creature would be left upon earth ’ [16:61] . Loo k alway s fo r Hi s Generosit
y an d Merc y an d no t t o you r error s an d faults . The sooner, however, one realizes one’s faults and puts them right, the quicker the healing
and the closer on e come s t o experienc e Hi s constan t Merc y an d Guidanc e i n al l situations.
Hikam 51
No deed is deemed more acceptable than the one in which you are absent in witnessing [yourself as a doer] and which is considered
insignificant by you.
The best actions emanate from selfless intention and without personal expectations. With such an actio n yo u ar e simpl y a n instrumen t an d
mean s throug h whic h deed s tak e place , an d thu s the y flow wit h eas e an d ar e considere d insignifican t b y th e doer . Wha t yo u ma y
conside r a s bein g insignificant coul d be , i n truth , ver y significant.
Hikam 52
He brings upon you an inspired state so that by it you would be inspired to be with Him.
True inspirations overflow with no evident cause and thus move you towards Him with humbleness. I t i s onl y b y Hi s Generosit y tha t w e realiz
e Hi s Onenes s an d com e t o Hi s Presence . Dedicated actions emanating from a pure heart will transform us from seeing the self as in action to
witnessing th e ligh t o f On e Sourc e behin d al l action s an d intentions.
Hikam 53
H e brough t inspiratio n upo n yo u t o sav e yo u fro m th e domai n o f otherness, and to free you from enslavement to created
things.
Once you realize the veils and ever-changing shadows of creation (otherness), then inspiration will lea d yo u toward s th e On e Essenc e
encompassin g all existence . Livin g b y thi s Onenes s i s the ultimat e freedo m fro m al l creationa l uncertainties . I t i s b y relianc e upo n Alla h
an d witnessin g His constan t lov e an d toleranc e tha t w e realiz e th e falsehoo d o f creationa l power s an d th e passing illusio n o f multiplicity.
Hikam 54
He made inspiration come upon you so as to release you from the prison of your existence to the spaciousness of your witnessing.
When the limitations and veils of the self are recognized and transcended, then illuminations and insights open the doors to transcend time/space
limitations. Once this new journey begins, the great vistas of lights begin to open up. Awakening and witnessing come about when we stop seeing
the self a s th e doe r an d recogniz e ou r tota l dependenc e o n Him , th e Vas t Creato r o f all.
Hikam 55
Lights are the riding mounts of hearts and their secrets.
All lights and shadows emanate from the Supreme Divine Light. When lights of inspirations and insigh t overflo w wit h subtl e delight s an d
opening s the y transpor t th e hear t o f th e seeke r t o the desire d abodes . Light s an d inspiration s becom e th e meditator’ s flyin g carpet s onl
y afte r courteous submission.
Hikam 56
Light is the army of the heart, just as darkness is the army of the self. Thus if Allah wishes to help His bondsman, He aides him with
armies of Light, and cuts off from him the extensions of darkness and otherness.
The world of experiences is based on opposites, such as good and bad, desirable and undesirable, ligh t an d shade . Th e hear t i s wher e
inspiration , unveiling , witnessin g an d acquirin g certaint y take place . Th e naf s is the home of illusions, desires, doubts and the darkness of
ignorance. When the Divine Light penetrates the heart we are energized and illumined by Truth. Equally the darkness of th e lowe r sel f distance s
u s fro m th e trut h o f On e Lord . Light s an d darknes s mee t i n u s an d i t i s by discipline and His Mercy that we ride on lights and skim over
the dark shadows.
Hikam 57
Unveilings belong to Light, discernment belongs to insight, and the heart has its attractions and repulsions.
The pure and wholesome heart will reflect the higher meaning and qualities of conduct and safe passage . Th e insigh t thu s gaine d wil l brin g
abou t wisdo m an d discrimination . A s fo r tru e spiritual Ligh t whic h transcend s causalit y an d creationa l limitations , i t belong s t o th e
domai n o f Divin e meanings, Attribute s an d Essence . However , th e heart’ s natur e i s t o tur n an d reflec t th e ever-changin g moments.
Hikam 58
Do not let devotional practices gladden you because they have emanated from you. Rather be happy because they have emanated
from Allah to you. “Say: By the grace of Allah and His Mercy, in that they should rejoice, for that is better than that which they
gather up.” [10:58]
All praise belongs to Allah, the Source and Power behind all existence. If we are pleased with our good actions and virtues, then we must attribute
them to the Originator – Allah. Otherwise they will restric t ou r visio n o f Tawhi d and will enhance the veils of the self in us from the One
Effulgent Sourc e an d Hi s Grace.
Hikam 59
He prevents those who are voyaging to Him from seeing their actions and those who have arrived from witnessing their states. As for
the ones who are voyaging to Him, they are not affirmed in truthfulness with Allah; an d a s fo r thos e wh o hav e arrived , H e ha s
mad e the m absen t [from witnessin g thei r states ] b y witnessin g Him.
The wayfarer is sometimes veiled by the self from seeing the true source and driving force behind his action s an d struggl e i n th e wa y o f Allah .
A s fo r thos e wh o hav e arrived , the y d o no t se e othe r than Him for they have transcended the illusion of their (independent) existence. The
sign that your actio n ha s bee n accepte d i s tha t yo u hav e forgotte n abou t i t o r d o no t conside r i t o f an y significance.
Hikam 60
The branches of disgrace would not grow tall save from the seeds of avarice.
When the seeds of envy and greed take root in the heart, then true abasement and disgrace will result . Greed , hypocris y an d subsequentl y
abasemen t an d deprivatio n ar e related . Th e opposit e is contentmen t wit h Hi s Wil l an d severanc e o f expectation s fro m creatio n whils t
contemplatin g Divine Merc y i n al l situations.
Hikam 61
Nothing misleads you like your illusion.
Illusion, fantasy, calculated expectations and assumptions are all a result of our attaching certain values to situations or things. Because values and
experiences constantly change, we shall only be le d t o confuse d struggl e an d uncertainty . Huma n illusion s an d value s chang e al l th e tim e
an d invariably driv e u s awa y fro m inne r contentmen t an d peace . Trut h i s Ever-permanen t an d i s th e onl y sourc e of joy, while access to
that zone is through the subdued self.
Hikam 62
You are free from that which you despair of, and a slave to that which you covet.
Illumined life is based on contentment and containment, which comes about when the heart is free of emotional agitations or anxieties for worldly
satisfactions. Whatever we aspire to or desire, be it good or bad, drives us by its power and will possess our heart. Whoever is thus
driven is not free. It i s sai d tha t tru e nobilit y come s wit h despai r (fro m attainin g worldl y goals).
Hikam 63
H e wh o doe s no t g o fort h t o Alla h b y Hi s Gentl e Beneficenc e wil l be fettered by the chains of afflictions.
Some are brought forth to higher knowledges and the vistas of Light with ease. Others are brought forth on bleeding knees. At times of ease and
expansion the self is distracted and thus the heart becomes tarnished. In such sickness His Mercy manifests by affliction and desperation. He is the
All-lovin g Mercifu l i n al l situation s an d Hi s call s com e i n whisper s an d thunders.
Hikam 64
Whoever is not thankful for bounties exposes himself to their loss. And whoever is thankful for them, tethers them with their cords.
Gratitude is the means of harnessing and maintaining His Graces. A thankful heart strengthens and establishe s th e good , whic h i s presen t an d
wil l brin g fort h th e goo d tha t i s absent . Th e common peopl e ar e onl y gratefu l whe n materia l bountie s manifest . Th e illumine d one s ar e
conten t wit h gratitude whethe r ther e i s bount y o r not . Th e enlightene d one s ar e no t concerne d wit h eithe r bount y o r restriction: the y
witnes s th e Grac e an d th e Generosit y o f th e On e Wh o i s behin d al l manifestatio n an d experience.
Hikam 65
Be fearful lest the existence of His Generosity towards you alongside the continuance of your misdeeds towards Him lead you to
ruin step by step. “We shall lead them to destruction step by step from where they know not.” [7:182]
Leading ‘step by step’ relates to slipping slowly into an abyss from which there is no exit. Withdrawal of His Favors can be instant and obvious, or
can be subtle, appearing as a continuation of favors, leadin g slowl y t o a slipper y doom . S o man y transgressor s hav e bee n i n distractio n
whils t Hi s Generosity toward s the m continue d unti l ultimat e disaster.
Hikam 66
It is due to ignorance of the novice when he is discourteous, and then punishment is delayed he says, “If this had been discourtesy
He would have cut off help and enforced banishment”. Indeed, help may be cut off from him without his being aware of it, even if it
were only by stoppage of increase. Or it may be by His leaving you to pursue your desires.
Allah’s subtle ways and designs include situations when one is distracted from Him, yet it appears that His bounties continue to shower down. This
is an aspect of postponement in implementing justice or punishment. The muttaq i read s Allah’ s messag e i n al l state s an d circumstance s an d
acts accordingly by seeking correct action and curbing the self of its pleasures. The Path of Truth is pave d wit h courtes y an d signposte d b y Hi
s Grace.
Hikam 67
If you see a bondsman whom Allah has established in invocations and who m H e maintain s i n tha t stat e wit h extende d help , d
o no t disdai n what his Lord has bestowed upon him just because you do not detect on him the signs of gnosis, nor the joy of the
lovers [of Allah]. For had it not been for [His] Grace bestowed there would have been no invocation.
Invocations, supplications and calling upon Allah contain prescribed worship and self-purification. Extende d hel p mean s grace s an d goodnes s
tha t continue . Remembranc e an d callin g upo n Alla h will withou t doub t brin g abou t visibl e an d subtl e bounties . H e honors Hi s servant s i
n th e wa y H e knows best . Thu s Alla h honors thos e wh o ar e o n th e pat h an d sign s o f Hi s hel p ar e eviden t fo r them , even thoug h the
y ar e no t acknowledge d i n gnosis.
Hikam 68
Allah has placed some people in a situation to serve Him whilst He has selected others to love Him exclusively. “We shall aid all -
these as well as those – out of the bounty of thy Lord, and the bounty of thy Lord is not restricted.” [17:20]
For some people the path is based on piety, worship, devotional service and sacrifice. For others it is asceticism , retrea t an d constan t escap e
fro m creatio n t o Creator . The n ther e ar e thos e wh o have been endowed with unconditional love and passion for Him and they are the truly
enlightened ones who have arrived. The pious and devoted ones seek Him, the enlightened ones see Him in all things an d thos e wh o hav e arrive
d ar e enriche d b y Hi m s o tha t the y hav e n o desire s o r needs . Th e Ayat confirms that all creation receives from His Grace what is
appropriate to their condition and by His Will , no t accordin g t o reaso n o r huma n evaluation.
Hikam 69
Often divine inspirations descend suddenly, so that the bondsmen do not assume that they have occurred because of their readiness
for them.
Illuminations and inner openings come from the unseen when least expected and thus are not as a resul t o f th e seeker’ s wishe s o r actions .
Thes e Divin e gift s an d grace s strengthe n th e understanding o f th e reflectiv e seeke r o f Allah’ s ways . Hi s Ligh t i s beyon d descriptio n o r
causa l containment . His Grace and Generosity is always there even though we may not experience them.
Hikam 70
Whoever you see answering everything he is asked, expressing everything he witnesses and mentioning everything he knows, know
for sure that he i s ignorant.
Subtle realities cannot be revealed to everyone, and not everyone who asks is ready or deserves the answer . Pearl s ar e give n t o thos e wh o
appreciat e them ; the y ar e no t expose d t o thieves . I t i s said tha t answer s mus t b e give n i n accordanc e wit h th e need s o f thos e wh o
as k th e question , no t according to the wording of the question asked. The disciplined seeker observes and reflects and witnesses muc h mor e
tha n h e reveals.
Hikam 71
H e mad e th e Hereafte r a n abod e t o rewar d Hi s mu’mi n servant s because this world cannot contain what He wishes to bestow
upon them, for He deeme d thei r wort h highe r tha n ca n b e rewarde d i n a worl d without permanence.
This temporary world of ours contains samples and parables of the Hereafter. Desirable qualities suc h a s peace , harmony , love , beauty ,
majesty , power , security , jo y an d happines s ar e al l experienced i n thi s worl d wit h limitation s an d th e somewha t sa d realizatio n o f thei r
transience . Permanent, blissfu l happines s an d permanen t contentmen t belon g onl y t o th e Eterna l Garde n tha t Alla h has promised those
who are prepared for it.
Hikam 72
Whoever reaps the rewards of his actions now has proof of its acceptance late r on.
Fo r th e mu’mi n , righteou s an d selfles s action s wil l hav e thei r reward s bot h i n thi s worl d an d i n the Hereafter . Th e sincer e seeke r wil
l experienc e th e manifestatio n o f th e fruit s o f goo d action s a s a sig n o f Allah’ s Grac e an d reward s now . B y discipline d an d dedicate d
abandonmen t t o Allah’ s Will, th e fina l rewar d wil l b e experience d i n th e Hereafter . Thu s th e tw o garden s mentione d i n th e Qur’an.
Hikam 73
If you wish to know your position with Him, look at where He has placed you [now].
Where you stand with your Creator is reflected in the state of your heart, and the extent of the overflo w o f Divin e Ligh t i n it . Alla h place s Hi s
bondsma n accordin g t o thei r states . Mos t people degrade themselves by being preoccupied with the world. Others are over-concerned with
creation an d th e exercis e o f powe r ove r it . Thos e wh o see k Hi m ar e helpe d an d favored b y Him . Every bein g find s i t natura l t o ac t
accordin g t o hi s perceive d disposition.
Hikam 74
When He endows you with obedience [to Him] and contentment [with Him, from it], know that He has bestowed upon you His
Graces both outwardly and inwardly.
Submission, surrender and unconditional obedience are indeed the greatest gifts and doors given to huma n beings . Th e pat h o f th e seeke r i s
smoot h whe n h e yield s an d submit s t o Allah’ s Decree cheerfully. The result is both joy and contentment with Him. This state is often
described as ‘living the Will of God’. In this state, what is desired and the will and power to reach it are limited. The illumine d seeke r transcend s
th e reward s o f piet y an d asceticis m an d thereb y i s engulfe d i n th e Grace of the Eternal One, beyond all experiential manifestations.

Hikam 75
The best you ask of Him is that which He expects of you.
Allah’s command is that we surrender to Him sincerely and unconditionally, both outwardly and inwardly . Th e intelligen t mu’min know s tha t
wha t Alla h ha s chose n fo r hi m i s wha t i s neede d and appropriate . Wha t H e expect s o f u s i s givin g u p ou r wil l unt o His . Thi s stat e
lead s u s t o b e in harmon y wit h Hi s Decree s an d thu s experienc e enlightene d destiny.
Hikam 76
One of the signs of delusion is sorrow over past disobediences without correcting them.
The self will always try to protect and justify itself, by all kinds of reasons and excuses instead of admittin g it s faul t an d correctin g it . Regre t an
d sorro w ca n energiz e th e sincer e seeke r fo r repentance an d correctin g pas t wron g actions . I f th e seeke r doe s no t tak e hee d an d ac t
upo n thes e regrets, wrong actions would become habits and norms. Sorrowful tears are only meaningful if you leave the matte r tha t i s causin g
yo u t o weep.
Hikam 77
The gnostic is not one who, when he points to Allah, finds Allah nearer to himself than his allusion. Rather, the gnostic is he who
cannot point to Him on account of his annihilation in His existence and absorption in witnessing Him.
Gnosis is the state of absorption in His Essence without denying Actions and Attributes. The station o f gnosi s relate s t o Unicit y an d Hi s
ongoingnes s an d thu s recognizin g th e transien t natur e an d falsehood of otherness. The gnostic lives and witnesses by Allah’s Light and thus
points out the Truth. Whoever has not arrived looks to the signs rather than lives by them.
Hikam 78
Hope is that which is accompanied by action, otherwise it is merely wishful thinking.
Frivolous desires and wishful thinking will only lead to disappointment. When intention, hope and actio n ar e unifie d alon g th e propheti c pat h o
f unconditiona l surrender , th e seeke r i s i n proximit y t o the Truth . N o worldl y desir e wil l b e realize d unles s followe d b y appropriat e an
d timel y actions , with steadfastnes s an d patience . Hig h expectation s o f Alla h mus t b e accompanie d b y appropriat e action otherwise it is
an illusion and fantasy.
Hikam 79
What the gnostics seek from Allah Taàla is sincerity in their slave-hood, an d fulfillin g thei r obligation s t o Lordship.
The Qur’an gives us the contrasting examples of the confused man who has conflicting masters and the one who obeys one consistent and reliable
master, ‘Are they the same?’ [39:29] He who is sincerel y servin g th e On e an d Onl y Maste r i s fre e fro m doubt , insecurit y an d conflict . Th
e true worshipper is absorbed in witnessing His Presence with no other concern.
Hikam 80
He expanded you so as not to keep you in constriction, and constricted you so as not to keep you in expansion, and He took you out
of both states so that you do not belong to anything, apart from Him.
The self always desires expansion and ease, yet the experiences of expansion and contraction continue. Th e discipline d seeke r experience s hop
e wit h expansio n an d fea r wit h restrictio n an d look s fo r the tru e meanin g behin d thes e modes . Th e illumine d on e see s Alla h a s th e
caus e o f al l state s and situations and He is the Gatherer and Container of all. The enlightened one is in oblivion to both expansio n an d
constrictio n fo r thes e state s chang e an d hi s inne r doe s not.
Hikam 81
Th e gnostic s ar e mor e fearfu l whe n i n expansio n tha n whe n in constriction , fo r ver y fe w ca n maintai n th e boundarie s o f
courtes y [t o Allah] in the state of expansion.
During expansion and ease there are greater possibilities for weak intentions, wrong action and transgressio n becaus e o f th e man y possibl e
choice s o f action . I n contractio n ther e ar e lesse r choices and possibilities to commit errors and vices. However, common folks feel at ease
during expansion and dislike constriction, reflecting the state of the lower self, while the enlightened beings are in greate r cautio n an d awarenes s
durin g time s o f eas e an d expansion . Ther e i s greate r safet y in constriction s fo r thos e wh o know.
Hikam 82
The self takes its share of pleasure from expansion; as for contraction, the sel f ha s n o shar e i n it.
The human self always seeks ease, power and expansion and avoids boundaries and restrictions. It i s i n thi s stat e tha t i t cause s mor e troubl e
an d distraction . When , o n th e othe r hand , th e sel f i s in constriction and denial, the seeker is in a safer state and can be more focused on
duties and worship.
Hikam 83
It may be that He is giving to you by withholding from you, and it may be that He withholds from you by giving to you.
Allah reveals in the Qur’an that it may well be that we dislike something yet it is best for us while we may desire something but it is evil for us.
Often what the self conceives of as deprivation or denial ca n b e th e doo r t o expansio n an d subtl e openings . Th e ultimat e openin g i s
knowledg e o f th e perfection of the moment and Divine Presence in it. The illumined seeker is secure in constant inner contentment irrespectiv e o
f oute r experience s an d states.
Hikam 84
When He opens for you the door of cognition by withholding, withholding reverts to being the same as giving.
It is said that you witness His Majesty with withholding, whereas you witness His Beauty and Gentleness with bounty. What matters is witnessing,
not the state. The enlightened being’s preference i s fo r neither , fo r hi s focu s i s o n th e roo t o f al l manifestation , th e Lor d o f al l creation ,
whos e Generosity is above that which appears as constriction or expansion, for His Generosity is there at all times and a t ever y state.
Hikam 85
Worldly outer appearances have their attraction, but inwardly they contain meanings. While the self looks at their outer
appearances, the heart looks at their inner meanings [and the lessons from them].
Those who know the nature of this world, its unreliability and constant changeability, are neither surprise d no r disappointe d a s eas e lead s t o
difficult y an d wealt h t o povert y an d nigh t t o day . Whereas th e sel f react s t o eas e an d difficulty , th e hear t look s a t th e meanings ,
cause s an d th e messag e behind events . Th e enlightene d one s loo k a t attraction s an d witnes s falsehoo d a t thei r core . Thu s h e who
know s th e inne r realit y o f a thin g wil l no t b e deceive d b y oute r appearance.
Hikam 86
If you are looking for a glory that does not perish, do not give esteem to a glory that vanishes.
The ultimate glory belongs to Allah Whose Light and Magnificence never diminishes. He who seeks the knowledge of the Ever-Glorious will not
be infatuated by fleeting moments of false personal and worldl y glor y o r majesty , fo r th e intelligen t seeke r see s Hi s Glor y an d ha s n o
concer n wit h fleeting appearances . Whateve r treasure s w e experienc e ar e bu t a tin y sampl e o f Hi s Infinit e Treasury.
Hikam 87
T o reall y cove r groun d [miraculously ] i s t o maintai n th e worl d a t a distance from you so that you see the Hereafter closer to
you than yourself.
He who seeks his position in the Hereafter will experience his destiny in this world in the most orderly fashion. This life is but a journey to the next
through the gate of physical death. The illumined wayfarer is always ready to depart without notice. The advice is not to be overwhelmed by the
phenomena of a person being reported in more than one place simultaneously, but to take heed from someone who has covered the grounds of the
self and its barriers and is thus in his Lord’s Presence.
Hikam 88
Gifts from creation are deprivation whilst restriction from Allah is beneficence.
When you take from creation you are exposed to dependency, expectation and subsequent disappointment . O n th e othe r hand , experience s o
f need , deprivatio n an d constrictio n coul d lea d to call s upo n th e Lor d fo r relie f an d ease . Thi s cal l upo n Alla h i s th e doo r t o grac e
an d merc y irrespective o f th e perceive d outcome . Onl y a tru e love r wil l se e tha t withholdin g o f th e Belove d i s a manifestation o f Hi s
Love.
Hikam 89
Far be it from our Lord Whose bondsman pays Him instantly to delay the repayment.
Actions and reactions are directly connected. When the seeker is in remembrance His answers and reward s ar e instant , eve n thoug h the y ma y
b e postpone d i n manifestatio n o r realization . H e i s the Mos t Generou s an d w e ar e i n nee d o f sustenanc e an d protectio n a t man y level
s an d a t al l times . The purpos e o f thi s dependenc y i s t o purif y th e hear t an d heighte n sincerit y an d awakenin g t o th e truth.
Hikam 90
It is enough a recompense for you for your obedience that He considers yo u worth y o f it.
The fact that you are steadfast in your obedience and not distracted from the purpose and direction o f you r journeyin g i s a direc t sig n o f Hi s
Merc y an d Protection . Therei n lie s saf e conduc t i n this worl d an d th e hereafter . Therei n i s th e doo r t o rea l honor an d contentmen t wit
h Taqwa and Iman.
Hikam 91
It is enough a reward for the doers of good what openings He has bestowed upon their hearts due to their obedience, and what He
imparts to them as presenc e o f Hi s solace.
The foundation of illumination is sincere submission, adoration and total obedience to Him. Upon thes e state s ar e buil t th e door s o f mercy ,
solac e an d contentment . Thes e door s lea d t o gardens; whoeve r enter s the m wil l no t b e concerne d abou t paradis e o r an y othe r
gratification . Th e rivers, whic h fee d thes e garden s i n th e hear t flo w throug h channel s o f witnessin g Hi s Ever-presence . This i s th e stat e
o f glor y an d light , whic h cover s th e worshippe r i n Tawhi d .
Hikam 92
Whoeve r worship s Hi m fo r somethin g h e expect s fro m Him , o r t o war d off chastisement, has not given His Attributes their
due.
The illumined seeker does not worship Allah out of fear of the fire or love for the Garden but due to Hi m bein g worth y o f adoratio n an d
worship . Hi s Attribute s cove r al l praiseworth y an d desire d qualities, whic h emanat e fro m th e On e Divin e Sourc e an d Eterna l Essence .
I t i s th e commo n man’ s ignorance to worship Him for the love of the garden or out of fear of Hell; for is He alone not worthy of worship ha d
ther e bee n n o garden s o r fires?
Hikam 93
When He bestows upon you He makes you witness His Kindness; and when He withholds from you He shows you His Power [of
compulsion]. And through all that, He is making Himself known to you and comes near to you by His Subtleness.
Allah’s Mercy and Divine Light permeates the universe. It is human veils of misperception due to desire s an d judgment tha t depriv e u s fro m
seein g Hi s Presence . Alla h unveil s Hi s closenes s t o us throug h eas e an d bount y a s wel l a s throug h constriction s an d afflictions . Thes e
state s ar e His messenger s an d th e mean s o f contemplatin g Hi s Attributes , Power s an d Proximity . Th e enlightened one s se e Hi s Mercy ,
Generosit y an d Bount y throug h eas e a s wel l a s constriction.
Hikam 94
Withholding pains you only because of the lack of your understanding of Allah [intention] in it.
Knowledge of Allah’s ways begins by understanding and experiencing the opposites and realizing tha t H e i s th e Creato r o f al l states . Whe n
thi s grea t doo r o f understandin g open s t o th e seeker , then His withholding becomes another facet of His Proximity and Generosity. The pain
of affliction disappears in the light of witnessing Him as the Source of all experience and our consciousness and partiality towards certain of them.
Hikam 95
It may be that He opens the door of obedience for you, without opening the door of acceptance; and it may be that His Decree allows
you to commit errors as a means of arrival.
This is an illustration of how restriction can be a greater door than ease and contentment. The pious worshippe r wh o i s veile d b y th e ‘good ’
sel f wil l remai n a t th e doo r o f worshi p withou t Divin e embrace. Error s an d abasemen t o f th e sincer e hear t lea d t o th e doo r o f
repentanc e an d humility , whic h opens t o th e courtyar d o f Hi s Forgiveness , Merc y an d acceptance.
Hikam 96
A disobedience that results in debasement and desperate need is better tha n a n obedienc e tha t result s i n vanit y an d pride.
Piety and obedience, which results in spiritual haughtiness and self-gratification, is worse than wrong action, which leads to humbleness and regret.
Sweetness and joy resulting from good actions must be balanced with inner humility and gratitude to Allah, the Source and Power behind all
existences, worth y o f prais e an d gratitude . I t i s sai d tha t th e repentanc e o f th e wron g doe r i s greate r i n Allah’s eye than the pride,
vanity and falsehood of whoever considers himself a doer of good.
Hikam 97
There are two blessings no being is ever devoid of, and are essential for every creature: the blessing of existence and the blessing of
subsistence.
Existence and creation are the gifts of the Creator to expose the subtle delights of His gardens, both temporaril y an d eternally . Allah’ s constan t
Merc y i s th e powe r behin d ongoingness , whic h includes avoidance of evils, acceptance of good and transformation through His message.
Hikam 98
He blessed you firstly with existence and secondly with continuous sustenance.
Allah has given the Adamic creation all that is needed to reach its full potential in enlightenment, and thu s acces s t o jo y throug h divin e
awareness . Th e doo r t o Hi s blissfu l courtyar d i s throug h recognition o f ou r constan t frailty , weaknes s an d nee d o f sustenanc e a t al l
level s o f existenc e an d experience.
Hikam 99
It is your essential nature that you are in constant need, and means for their removal are reminders to you of other hidden needs
within you. Intrinsic needs within you will never be removed by outer events.
The Adamic primal makeup and condition is based on continuous and utter dependence upon Him. Occasionall y w e ma y ge t carrie d awa y b y
Hi s Grac e o f power , abilit y o r knowledg e an d forge t about ou r hidde n fault s o r need s whic h ca n onl y b e addresse d b y revertin g bac
k t o th e recognitio n o f our origina l conditio n o f limitatio n an d impoverishment . Th e constanc y o f need s bring s abou t th e constancy o f
awarenes s o f Hi s Generosity.
Hikam 100
The best of your time is when you witness your desperate need, and by that you are returned to recognition of your abasement.
Real spiritual progress only takes place with experiencing limitations, afflictions and constrictions. Whe n th e sel f i s deprive d o f it s pleasure s an
d i s debased , th e door s o f inne r light s an d insight s open. Whe n th e seeke r i s reall y helpless , th e Might y an d Generou s On e i s clos e a
t hand . Need s hav e been created by Him to bring us to His door.
Hikam 101
When He alienates you from His creation, know that He wants to open for you the door of intimacy with Him.
The heart can only have one direction at a time. If it is attracted or attached to creation then it is distracte d fro m th e Creator . Th e hear t reflect s
wha t i t faces . Wit h creatio n ther e i s bot h pleasur e and displeasure, change and uncertainty. With Allah there is constant solace, peace and
contentment. Fleeing from creation to the Creator is the first major move for the fortunate seeker of truth.
Hikam 102
When He loosened your tongue by asking, know that He wants to give to you.
Human needs and turning to Him for fulfillment is how the All-Generous closes the distance between th e seeke r an d th e Giver . Th e trut h i s tha
t H e enable s u s t o as k s o a s t o experienc e Hi s stream s of Grac e an d Mercy , whic h wer e alread y ther e befor e asking . Th e hones t
expressio n o f th e tongu e in asking , echoe s Hi s promis e o f answer , whic h wa s ther e befor e th e soun d o f th e tongue.
Hikam 103
The compelling need of the gnostic never vanishes, nor will he find any eas e wit h othe r tha n Allah.
The more one witnesses Allah’s Attributes and Lights in creation, the more one is driven towards His Essence . Thu s th e enlightene d one s ar e
estrange d wit h regard s t o th e worl d o f chang e an d their heart s ar e onl y a t peac e an d a t res t wit h th e Absolut e Truth . Therefor e the y
ar e alway s i n desperate nee d o f Hi s Effulgence.
Hikam 104
He illumined external appearances with the light of His created things, an d ha s illumine d th e innermos t wit h th e ligh t o f Hi s
Attributes . Fo r that reason, the lights of the external phenomena will disappear, whereas the lights of the hearts and the innermost
do not. That is why it is said: ‘Verily the sun of day sets at night, but the Sun of the hearts never sets!’
All that is found in the heavens and earth bear the imprint and trace of the Perfect Lord and Master. Yet , behin d an y actio n o r manifestatio n
ther e i s a meanin g an d attribute , whic h i s perceive d b y the illumine d heart . Wherea s th e oute r worldl y creation s wil l chang e an d vanish
, th e light s o f perception an d insight s o f th e hear t continu e withou t diminishing . Th e natur e o f oute r realitie s i s chang e and disappearance
, wherea s th e natur e o f inne r realizatio n i s growt h an d permanence.
Hikam 105
To reduce for you the pain of affliction He, glory be to Him, has taught you that He is the One Who causes the advent of affliction.
For the One Wh o confront s yo u wit h Hi s Decree s i s th e sam e On e Wh o ha s accustomed yo u t o th e righ t choice.
The illumined seeker is accustomed to Allah’s constant but varied manifestations of Mercy. Therefore, whe n h e experience s difficultie s h e look
s fo r meanin g an d lesson s behin d th e even t an d witnesses th e Carin g Benefactor , whos e concer n an d Generosit y ha s bee n experience d
before . Th e original source of affliction is the same source that will guide us to deal with it contentedly and with full certaint y o f Hi s Perfec t
Ways.
Hikam 106
Whoever supposes that His Gentleness is separate from His [firm] Decrees does so out of shortsightedness.
All of His Ways and Decrees, known or unknown connect and link as a perfect web. This divine syste m operate s i n perfec t harmon y an d
smoothness , i n spit e o f wha t manifest s a s restrictio n or difficulty. The illumined seeker experiences greater spiritual growth and openings, due
to his deeper submissio n an d relianc e o n Him , a t time s o f Hi s impose d Will.
Hikam 107
I t i s no t feare d tha t th e pathway s leadin g t o Alla h wil l b e confusin g to you. Rather, it is feared that impulsive desires will
overcome you.
The divine path and its code are shown by the great Messengers and the enlightened beings, and are founde d o n keepin g withi n boundarie s an
d curbin g th e sel f an d it s endles s desires . Thi s i s th e constant dut y o f th e vigilan t seeke r rathe r tha n questionin g type s an d mode s o f
supplicatio n o r worship . What leads astray are self-desires and pleasures. By curbing and grooming the self progress along the path i s smooth.
Hikam 108
Glory be to Him Who has hidden the secret of His chosen ones by their humanness , an d Wh o ha s appeare d i n sublim e Lordshi p
whils t manifesting slavehood in his creation.
Bondsmen selected for gnosis and enlightenment are cloaked by humbleness, impoverishment, asceticis m an d apparen t weakness . H e wh o trul
y abide s i n enslavemen t t o Hi m wil l b e confirme d in witnessing His Lordship. Through our needs and weaknesses, we recognize His
Independence and Power.
Hikam 109
Do not question your Lord because your request has been delayed. Instead, questio n yoursel f fo r lac k o f courtesy.
With courtesy to Allah comes progress leading to total contentment with His Decrees. For the reflective seeker, delays will enhance sincerity and
heighten focus on Him. Delays also help towards perfection of worship and unconditional trust in His ways. Realizing our lack of courtesy leads to
realizing His Exalted Perfection.
Hikam 110
When He enables you to be obedient to Him outwardly, and provides you with submission to His compulsion inwardly, He has
accorded you a great favor.
Outer correct conduct and worship need to be refined by inner submission and contentment with Allah’s Perfect Decree. The result will be human
nobility illumined with acceptance of the state in whic h H e place s one . Th e intelligen t seeke r live s i n tota l gratitud e wit h Allah’ s Will.
Hikam 111
Not everyone who is confirmed in being chosen is completely liberated fro m ‘otherness’.
Final liberation relates to not seeing other than Him in every action, situation or attribute. Many chose n saint s wh o perfor m miracle s an d unusua
l deed s ar e no t ye t completel y fre e fro m th e la w of caus e an d effect . Indee d th e ultimat e statio n i s tha t o f seein g Hi s Power , Infinit e
Grac e an d Mercy a t al l times.
Hikam 112
Only the ignorant man scorns supplication. The final reward is to be found i n th e Hereafter , whil e supplicatio n vanishe s wit h
th e en d o f thi s world. Thu s i t i s mor e fittin g t o b e occupie d wit h somethin g whic h i s not replaceable. The supplication is
what He seeks from you; the response is what you seek from Him. But what comparison is there between what He seek s fro m yo u
an d wha t yo u see k fro m Him?
The recitation of litanies and supplications are appropriate expressions of devotional worship and obedienc e b y th e seeker . The y confir m ou r
weaknes s an d desir e t o witnes s Him . Thei r fina l fruits belon g t o th e Hereafte r whils t i n thi s lif e w e ar e rewarde d b y correc t orientatio
n throug h proper performanc e o f expecte d duties . Firs t come s ou r sincer e an d meage r offerings , whic h brin g about Hi s Mercifu l
Bounties . The y ar e bette r tha n w e expec t bot h i n thi s lif e an d i n th e Hereafter.
Hikam 113
The reception of rewards is in accordance with readiness of receptivity, while the effulgence of lights is in accordance with
innermost purity.
Allah’s Mercy is such that everything is created according to natural orders and decrees. Ima n and Ihsa n ar e th e door s t o Tawhi d , an d thus
, t o illumine d worship . Thi s i s th e highes t degre e o f readiness fo r witnessin g Hi s Grac e an d gifts , whic h ca n b e maintaine d b y Taqwa
and Dhik r . Divin e Light s and inspiration can only be properly reflected through a wholesome and pure heart. Such a heart can reflec t Hi s
Decree s an d thu s experience s perfec t destiny.
Hikam 114
The forgetful one starts the day by considering what he is going to do, whereas the intelligent one reflects on what Allah expects
from him.
He who is guided by Truth does not follow frivolous desires and goals. Whoever is guided by divine inspiration , wil l witnes s Hi s Merc y an d
Grace . Whoeve r ha s see n th e Trut h wil l no t yiel d t o th e ever- changin g shadow s o f th e sel f whic h vei l u s fro m Him . On e i s eithe r i
n sincer e obedienc e t o Hi m or i s confuse d b y th e distraction s o f th e self.
Hikam 115
Worshipper s an d ascetic s ar e alienate d fro m everythin g i n creatio n because creation may distract them from Allah. For had
they witnessed Him in everything, they would not have been alienated from anything.
The worshipful seeker is most concerned about his obedience to Allah and in grooming the self, thereb y perfectin g hi s dutie s an d responsibilities
. Th e ascetic s ar e concerne d wit h safet y o f their heart and fear its contamination with matters of creation. For the enlightened beings in Tawhi
d , they se e Allah’ s Powers , Decree s an d Attribute s i n al l creationa l manifestation s an d thu s ar e no t absent fro m Hi s Ever-presen t Light
. I t i s sai d tha t th e exper t i s no t th e on e wh o kill s th e snak e (th e material world) , bu t th e on e wh o ca n catc h it.
Hikam 116
He commanded you in this world to gaze upon His numerous creations, for in the Hereafter He will reveal to you the perfection of
His Essence.
In this world, the reflective seeker contemplates and witnesses the One Power behind diversity and th e worl d o f opposites . Thes e knowledge s
an d insight s ar e th e door s t o Hi s Essence , whic h permeates al l know n an d unknow n worlds . Thi s cosmo s i s wove n o n th e fabri c o f
manifestatio n an d action . The Essence , however , i s behin d al l th e pattern s an d design s o f thi s creatio n an d wil l b e witnesse d clearly i n
th e Hereafter.
Hikam 117
As He knew from you that you are impatient for Him, He made you witness what emanates from Him.
The seeker’s love of knowledge of Him and evidence of His closeness is intense. Thus He bestows Hi s Grac e i n th e physica l worl d a s wel l a
s th e worl d o f meanin g i n orde r t o encourag e u s alon g the journey . Huma n impatienc e i s du e t o ou r natura l need s an d weaknesse s a
s wel l a s ou r prima l yearning for the garden of perfection.
Hikam 118
Since the All-truthful knew that you would experience weariness He has varied the acts of obedience for you, and since He knows of
the existence of voracity in you He has limited obligatory worship to specific times, so tha t you r concer n b e wit h th e
establishmen t o f th e salat , no t wit h the existence of prayer. For not everyone who performs salat is established in it.
Human beings are impatient creatures who constantly look for change, variety and new stimuli. For tha t reason , Alla h ha s als o create d
numerou s mean s an d occasion s fo r spiritua l developmen t and heightene d awarenes s o f Hi s Presence . T o b e establishe d i n sala t i s t o
b e absorbe d i n Hi s Light withou t discriminatin g betwee n th e sel f an d it s essence . Th e for m o f sala t is only a door to the ever- present
Courtyard of Presence.
Hikam 119
Salat is a purification for hearts and a means of opening up the door to the Unseen.
Effectiv e sala t i s disengagemen t fro m th e visibl e world s an d a re-confirmatio n o f tota l connection wit h th e Lor d o f creation , fo r th e
hear t get s tarnishe d du e t o attachment s an d desire s i n thi s world. Thi s ‘rust ’ ca n onl y b e remove d throug h dhik r an d salat. I t i s onl y
the n tha t th e window s o f inspiration ope n an d th e light s o f th e Unsee n shin e throug h t o reflec t upo n th e mirro r o f th e heart.
Hikam 120
Sala t i s th e plac e o f intimat e communio n an d a fountai n o f purification wherein the domains of the innermost are expanded
and the rays of light shine forth. He knew of the existence of weakness in you, so He limited their number. And He knew of your
need for grace, so He increased their rewards.
Sala t i s effectiv e whe n on e ha s lef t th e worl d behin d an d entere d th e domai n o f intimat e communion wit h th e Lor d o f creatio n an d a
s suc h i t lead s t o openings , ligh t an d insight s fro m th e Unseen. Althoug h th e number s an d time s o f sala t ar e fe w an d short , thei r
benefit s i n healin g an d revitalizing th e hear t las t lon g an d continue . Allah’ s promis e i s eac h goo d dee d fro m th e seeke r wil l resul t in
multitude s o f rewards.
Hikam 121
When you seek recompense for a deed you will be expected to have had sincerit y i n it . A s fo r th e skeptic , i t i s enoug h tha t h e
experience s safety [fro m punishment].
Even when our deeds lack sincerity and total dedication to Him, there will always be benefits. True sincerit y relate s t o Tawhi d an d t o th e fac t
tha t al l aspect s o f lif e an d existenc e com e fro m Him. Thus the ultimate outcome of our actions is a reflection of the basic truthfulness and
depth of our awarenes s o f th e Originato r an d Hi s Ever-presence.
Hikam 122
Do not seek recompense for a deed whose doer was not you. It suffices you as a reward for the deed that He accepts it.
Since Allah is the Source of all creations and manifestations, it is His Power that is behind all events and actions. Our duty is to be aware of the
Essence behind causes and effects and relate to appropriate divin e qualitie s an d Attributes . Thi s subtl e perceptio n an d understandin g i s th e
proo f o f Hi s acceptance.
Hikam 123
When He wishes to manifest His Grace to you, He will bring forth actions an d attribut e i t t o you.
The mystery of His Eternal and All-embracing Essence is such that He unveils it through stages to His lovers. The seeker is enabled to act
appropriately and reap the fruits of such virtuous deeds. In truth, He is with the action and its results and His Light manifests there in existence and
these appear i n huma n shadows . Th e enlightene d bein g hear s other s attributin g qualitie s t o hi m whic h h e knows ar e onl y His.
Hikam 124
There is no end to your blameworthiness if you are left to yourself [cut off from Him], and your praiseworthiness will never finish if
He is to bestow His Beneficence upon you.
The essential nature of the self is deception, justifying itself, and blaming others. Thus, if our actions emanat e fro m th e sel f withou t a highe r
referenc e the n the y wil l onl y increas e i n faults . O n th e other hand , whe n th e intention s an d action s ar e i n Hi s Nam e an d purpos e the
n Hi s Grac e wil l cove r them an d the y wil l manifes t a s divinel y grace d an d inspired . Whe n w e recogniz e th e fault s o f th e sel f and see k
Hi s cover , the n th e Divin e Colors desce nd an d enclos e us.
Hikam 125
Cling to the Attributes of His Lordship and be true to the attributes of your slavehood.
Allah’s Attributes and qualities are numerous and include Glory, Majesty, Power, Life and Knowledge. Th e attribute s o f th e slav e ar e
abasement , impoverishment , weakness , forgetfulness , ignorance , impatience , etc . I f w e trul y witnes s ou r huma n attributes , the n ou r ai m
wil l b e t o striv e fo r His Qualitie s an d b e covere d b y Hi s Grace . T o acknowledg e an d recogniz e th e transien t w e shal l clearly witnes s
th e eternal . T o realiz e ou r limitation s i s t o unloc k th e doo r t o Hi s Vastnes s an d Limitlessness.
Hikam 126
H e ha s prohibite d yo u fro m claimin g qualitie s whic h belon g t o othe r beings as your own, so would He permit you to lay claim
to His Attribute – He Who is the Lord of the worlds?
Allah has revealed that: “Glory is My habit and Majesty is My cloak, and he who competes with Me will be cut to ribbons.” He who claims total
freedom from the enslavement of the self will be shackle d t o enslavemen t o f creation ! Thus , whoeve r i s a loya l slav e t o Hi m i s fre e o f
creation . No jus t o r hones t perso n wil l clai m an y worldl y good s whic h d o no t belon g t o him , s o ho w dar e on e claim Divin e Attributes
, suc h a s Majesty , o r Glory?
Hikam 127
How can norms be broken for you whilst you have not broken the norms of the Self?
Ignorant seekers who pursue ‘spiritual’ powers desire mystical experiences and miracles. This pursuit i s a distractio n fro m th e pat h o f
submissio n an d wil l onl y brin g abou t confusio n an d destruction. Whoeve r i s fortunat e i n curbin g th e sel f an d transcendin g it s veil s ha s
indee d performe d a great miracle. Only then will the many avenues of His Grace be opened.
Hikam 128
Th e importan t thin g i s no t you r nee d fo r provisions . Wha t i s importan t is that you are endowed with the appropriate courtesy
to the Provider.
Human weakness and needs are inherent in our creation and will never end. The needs and our askin g fo r fulfillmen t ar e key s t o remembranc e
o f Alla h an d perfectio n o f ou r worshi p o f Him. Ultimat e courtes y t o Alla h i s base d o n unconditiona l trus t i n Hi m an d witnessin g Hi s
Presenc e i n all situations and events. That is the true meaning of L a ilah a illa'llah .
Hikam 129
Nothing will bring you results like your desperate need, nor does anything speed gifts to you quicker than humility and
impoverishment.
True openings only occur with the extreme urgency of personal helplessness and powerlessness. Indeed , al l tha t i s expecte d o f u s i s tru e
acknowledgemen t o f desperatio n i n ou r needs , an d abandonment unt o Him.
Hikam 130
If you were not to reach Him except after the extinction of all your faults and the negation of your claims, you would never reach
Him. But if He want s yo u t o reac h Him , H e wil l vei l you r attribute s b y Hi s Attributes, an d H e wil l cove r you r qualitie s b
y Hi s Qualities , an d H e wil l mak e you reach Him by what comes to you from Him, not by what is presented to Hi m fro m you.
Real Enlightenment does not come about through sheer effort and seeking. It is a gift from Allah whe n H e deem s tha t Hi s slav e i s ready .
However , sincerity , dedicate d service , an d courtes y are necessar y a t al l times . Hi s Grac e subsequentl y cover s ove r ou r natura l an d
constan t fault s and shortcomings. So long as we reside in the Adamic form, there will always be the veils of the self and it s darkness . H e ha s
create d u s wit h darknes s an d ignoranc e s o a s t o besto w Hi s Ligh t an d Grac e of knowledg e upo n us.
Hikam 131
Were it not for the Grace of His covering our lack of sincerity, no deed would be worthy of acceptance.
No human deed is perfect in sincerity because as long as we are alive there is a tendency to attribute some independence to the self and to our
actions. The veils of the self and its mindsets are the bigges t obstacle s i n attainin g pur e Tawhi d . It is only by His Infinite Mercy that He covers
our lack o f courtes y wit h Hi s Generosity , an d ou r weaknes s wit h Hi s Strength , an d ou r humblenes s wit h His Glory.
Hikam 132
You need His Forbearance more when you obey Him than when you disobey Him.
When you disobey you are humbled and abased and Allah’s Mercy is close to this state. However, the obedient and virtuous seeker could
become complacent and arrogant and may be lacking in sincerity and Tawhi d whe n h e i s satisfie d wit h th e self . Indeed , bein g please d wit h
th e sel f requires Hi s Forgivenes s an d Forbearance.
Hikam 133
Veilin g i s o f tw o kinds : th e veilin g o f disobedience , an d th e veilin g i n it. Common people seek Allah’s veiling in their
disobedience out of the fear of falling in rank amongst mankind. The elect seek Allah’s veiling from disobedience out of the fear of
falling from the sight of the True King.
In all cases prevention is better than cure, and caution before the event is better than looking for remedies after the fall. It is a common reaction to
seek protection from being exposed in a wrong action , s o a s t o preserv e one’ s reputation . Th e sincer e seeker’ s utmos t concer n an d taqw
a i s in purifyin g intention s an d focusin g attentio n upo n Hi m wit h al l actions.
Hikam 134
Whoever honors you is only honoring the beauty of His veil upon you. Praise is therefore due to the One Who veiled you, not to the
one who honored and thanked you.
The basic human condition is full of inadequacies, ignorance and unreliability. It is only His Grace and Vei l tha t giv e som e o f ou r action s nobilit
y an d dignity . Thu s whoeve r praise s on e i s i n trut h praising Hi s Qualitie s reflecte d upo n us . Therefore , an y prais e fo r a create d bein g i
s i n trut h prais e o f the Creator , Wh o ha s bestowe d Hi s Merc y an d Generosit y upo n Hi s creation.
Hikam 135
No one is your companion except one who keeps your company whilst aware of your faults, and that is none other than your
Generous Lord. The best one to take as a companion is He Who does not seek you for any benefit that comes to Him from you.
Lasting companionship is based on unconditional love and acceptance of intrinsic weakness and faults. No one accepts you as you are, in constant
forgetfulness and denial, like the Ever-Forgiving Creator . H e i s th e Sourc e o f ou r sustenanc e an d guidanc e an d H e i s no t i n nee d o f
anythin g w e can offer , fo r i t i s w e wh o ar e i n constan t nee d o f Hi s gifts.
Hikam 136
If the light of certainty shines upon you, the Hereafter would be seen nearer to you than any travel towards it, and you would see the
eclipse of extinctio n coverin g ove r th e attraction s o f thi s world.
Transient worldly life is but a flicker, as far as Eternal Truth is concerned. Therefore, if you look with the light of insight, you realize how short and
receding is our time and how fast the Hereafter is coming upon us. Any of the attractions of this world, however, are but a glimmer and reflection
of perfec t beautie s o f th e Heavenl y Abode . Thus , th e pur e hear t i s no t tarnishe d b y thi s world’ s glitter an d clutte r bu t i s read y fo r th
e eviden t departure.
Hikam 137
No existence alongside Allah veils you from Him, for there is nothing besides Him. But what veils you from Him is your illusion
that others exist alongside Him.
It is human perception and illusion which assign value to experiences and events. Our worldly interactions , expectation s an d attachment s distrac
t u s fro m th e origina l sourc e o f existenc e an d from His Ever-Presence and Call. It is like imagining that the shadows of trees in the river will
obstruct the movemen t o f th e boat . Al l existence s i n trut h ar e th e shadow s o f Hi s Light.
Hikam 138
Ha d Hi s trace s no t appeare d i n existence , eyesigh t woul d no t hav e perceived them. Had His Qualities manifested in created
beings, they would have disappeared.
Allah permeates all known and unknown existences. His Essence is the original Light that illumines al l creationa l manifestation s an d give s the m
a transien t lif e an d a n existence . I f Hi s Effulgenc e i s to manifes t withou t a vei l o f existenc e nothin g woul d b e discernibl e i n th e universe
. Tru e origina l ligh t is onl y His.
Hikam 139
He made manifest everything because He is the Inner and He conceals the existence of everything because He is the Outer.
As all creations are dependent on His Power, their inner reality is His. If you contemplate the outer yo u wil l realiz e tha t i t onl y exist s becaus e
o f th e inner , an d i f yo u see k th e inne r yo u wil l com e to recogniz e Hi s Manifestatio n i n th e outer . Alla h i s bot h th e Mos t Eviden t an
d th e Mos t Hidden , fo r in trut h H e i s th e onl y Tru e Existence , an d al l th e so-calle d world s ar e onl y shadow s indicatin g One Effulgen t
Light.
Hikam 140
He has permitted you to reflect on what is within created beings, and has not permitted you to stop at the essence of creations. Allah
says: “Say: Behol d wha t i s i n th e heavens ” [10:101] . H e opene d u p th e doo r of understanding for you. He did not say:
“Behold the heavens”, so as not to lead you to the mere existence of bodies.
Human beings have a natural curiosity to reflect upon and seek the meaning and purpose behind events and creation. All creations and actions
relate to Divine Attributes and Qualities ranging from Beauty to Majesty, from the Evident to the Concealed, from Expansion to Contraction, etc.
Allah commands us to reflect upon and contemplate His Attributes within the world of causality.
Hikam 141
The universe appears stable by His confirmation, and is erased by the Unity of His Essence.
It is Allah’s permanency that reflects upon the universe and gives it the appearance of stability and constancy . Create d entitie s hav e n o
independen t foundatio n o r lastin g reality . The y ar e lik e moving wave s on His Vast Ocean.
Hikam 142
People praise you for what they suppose is in you; thus, blame yourself for wha t yo u kno w i s i n it.
The admired person is on dangerous grounds because he may see himself as the true beholder of the praise d quality . Al l praiseworth y qualitie s
an d attribute s belon g t o Allah , whils t th e essentia l natur e of th e ignoran t sel f i s bas e an d vile . Th e vigilan t seeke r glorifie s Hi m whe n h
e i s admire d b y other s and antidote s th e prais e b y lookin g deepl y within th e sel f fo r it s inheren t weaknesse s an d faults . I t is onl y Hi s
Color whe n i t sometime s reflect s upo n u s tha t i s see n b y others.
Hikam 143
Hikam 143
When the believer is praised, he is ashamed before Allah that he should b e laude d fo r a n attribut e tha t h e doe s no t witnes s i n
himself.
Praise in itself has neither virtue nor evilness as such, for it may lead to greater knowledge or deeper ignorance. The sincere believer may or may
not possess the virtue which is praised. If it is there he see s it s origi n fro m Alla h an d thu s attribute s i t t o Hi m an d i s ashame d o f th e error
. I f th e virtu e i s not ther e the n h e i s eve n mor e ashame d an d see s th e danger s o f fals e reputation.
Hikam 144
The most ignorant of people is he who leaves the certainty he has for the assumption of what other people have.
The sincere seeker knows the nature of the self and his own inner state better than anyone else. Therefor e h e wil l no t b e infatuate d b y othe r
people’ s praise . A n actio n base d o n fea r o n hi s par t may seem to others like an act of generosity. And an act of submission can appear as
great patience and fortitude. Often it is only you and your Creator that have access to the inner secrets of your heart.
Hikam 145
When He lets praise be ascribed to you and you are not worthy of it, praise Him as He s worthy of it.
It is only Allah Who covers some of our actions with the colors of His Attributes. At no time are we worthy of His Attributes, therefore our
protection from falsehood is to relegate these qualities to the Tru e Possesso r o f al l Praiseworth y Names . W e ca n onl y pra y tha t H e ma y
elevat e u s t o their descriptio n o f u s an d t o forgiv e u s i n wha t the y d o no t know.
Hikam 146
When ascetics are praised they are constricted, for they witness the praise as coming from creation. But when gnostics are praised
they are elated, for they witness the praise as coming from the True King.
The seeker is only safe by seeing the truth within himself, and thus becomes cautious and restricted whe n praise d b y creation , fo r al l prais e i n
trut h belong s t o Allah . Th e gnosti c wh o onl y see s Allah behin d al l event s an d withi n al l situation s recognize s th e Sourc e behin d th e
creationa l praise . H e thus increase s i n gratitud e t o th e Creato r an d Hi s Ever-presence . Th e constriction s o f th e seeke r increase him in
closeness, whereas the expansion of the gnostic increases him as does apparent constriction.
Hikam 147
If, when given something, the giving expands you, and if, when denied something , th e denia l contract s you , the n conclud e b y
tha t you r immaturity and the insincerity of your slavehood.
Common folk react like children to the events of ease and difficulty and respond to states of expansion an d contractio n base d o n fac e values . I
t i s onl y th e illumine d seeke r whos e hear t i s stead y and content with the states of bestowing, withholding, honor and abasement. It is the
illumined person who reads the meaning behind these conditions and is in adoration of their Divine Authorship and Presenc e a t al l times.

Hikam 148
When you commit a wrong action let that not be a reason for you to despair of attaining righteousness with your Lord, for that
might be the last wrong actio n writte n fo r you.
Mistakes and transgression can be the doors for greater vigilance and stimulus for corrective action. They are part of Allah’s Ways and Guidance
back to Him. The sincere seeker responds by awakened repentance and resolves not to be distracted again. Our errors are insignificant in
comparison to His Magnanimit y an d Forbearance , an d ca n thu s b e th e caus e o f constan t fearfu l awarenes s o f reality an d constanc y o f
correc t action.
Hikam 149
If you want the door of hopefulness to be opened for you, then consider what comes to you from Him. But if you want the door of
fearfulness opened to you, then consider what goes to Him from you.
At the door of hope and high expectations of the Creator you witness His Mercy, ever-continuous Generosit y an d gifts . Th e experienc e i s tha t
o f eas e an d expansion . Whe n yo u conside r your shortcomings, vices, distractions and disobediences, then you are at the door of constriction
and grief. The faithful seeker lives between high hope and expectations from his Creator, and cautious awarenes s o f hi s ow n shortcomings.
Hikam 150
It may be that He makes you benefit in the night of constriction more than you benefit in the radiant day of expansion. “You do not
know which of them is nearer to you in benefit.” [4:11]
Constriction and expansion are two states which come upon all human beings consecutively, like day an d night , fathe r an d son . Th e nigh t i s th
e tim e fo r submissio n an d closin g in , wherea s th e da y i s the time to expand and seek ease. Expansion relates to beauty, which is the
foundation in creation and it resemble s th e father , wherea s constrictio n relate s t o ou r action s an d i s represente d b y th e so n (or offspring)
. I t i s ofte n tha t w e transcen d greate r veil s throug h constrictio n tha n throug h expansion , as par t o f Hi s Generosit y an d upbringing.
Hikam 151
The hearts and the innermost are from where the lights arise.
Existential lights are accompanied by shadows which occur within the dominion of reasoning and the limitations of time and space. Divine lights are
not subject to these limitations, and only shine through hearts which have been prepared and purified. The lights of hearts relate to divine
transmissions . Th e light s o f th e innermos t ar e flashe s o f knowledge s an d insight . Ther e ar e also light s o f intellec t an d Ruh .
Hikam 152
Ther e i s a ligh t deposite d i n th e heart s whic h i s nourishe d b y th e Light coming from the treasuries of the Unseen.
The heart has an original, primal capacity to reflect like a mirror what may shine upon it from the Unseen . A n ey e ca n onl y se e whe n sunligh t
create s th e contour s an d colors reflecte d i n it . The wholesom e an d pur e hear t i s lik e a clea r ey e tha t await s th e delight s o f ne w vista s
no t know n before.
Hikam 153
There is a light by which He unveils for you His manifested effects and ther e i s a ligh t b y whic h H e unveil s fo r yo u Hi s
Attributes.
Creational manifestations and the worlds of Powers, events and changes are witnessed by the seeker a s trace s o r shadow s whic h relat e t o th
e On e Sourc e an d Essence . A s fo r th e ligh t i n th e heart , it relates to meanings and attributes. It is with His Attributes and Names that one
experiences stability an d ongoingnes s whils t al l creatio n vanishe s o r changes.
Hikam 154
I t ma y b e tha t heart s wil l sto p shor t a t light s th e sam e wa y tha t soul s are veiled by the grossness of diverse creation (other
than Truth).
The self is most often veiled from seeing Him by events and creation. The heart too can be infatuated by the openings and lights from the Unseen.
When it is content with these gifts or becomes attached t o them , the n i t i s veile d fro m th e Sourc e o f al l lights . Th e commo n vei l o f th e
ordinar y perso n i s the love of this world, and the enemy of the seeker is the love of the unseen or mystical experiences.
Hikam 155
H e veile d th e light s o f th e innermos t wit h th e densit y o f appearance s to exalt them, so that they would not be abused when
their presence appears, and not be called upon for seeking renown.
His way is to cover His ultimate treasures in the hearts of His lovers with veils, which will only be accessible to those who know how to unlock
them, by His Grace. Thus the gnostics maintain their secre t passion , lov e an d knowledge , b y livin g an d lovin g a s commo n fol k an d thu s ar
e no t recognized a s Hi s elite.
Hikam 156
Glory be to Him Who has not made signs leading to His saints save as a sig n leadin g t o Himself , an d n o on e reache s the m
excep t who m Alla h wants to reach Him.
I t i s mor e difficul t t o recogniz e th e wal i (gnostic ) tha n t o kno w Alla h an d Hi s ways , fo r Alla h is know n b y Hi s Action s an d Attribute
s an d ever-presen t Essence . Th e wal i ca n onl y b e know n by wha t appear s o f hi s qualitie s o f humility , th e abilit y t o b e self-effacing , t
o admi t t o hi s fault s and shortcoming s an d apparen t awareness . Ther e ar e som e awliy a who m n o on e ca n recogniz e except th e
enlightened , whil e ther e ar e othe r gnostic s wh o ar e know n t o people.
Hikam 157
Sometimes He may reveal to you His invisible domains, but veil you from exposure to the secrets of His bondsmen.
It may be that Allah’s gifts to the seeker include exposure to mysteries of His Dominion, yet the seeker may remain veiled from the secrets or
realities of other human beings. Unveiling subtle lights an d highe r insight s doe s no t necessaril y entai l readin g heart s an d state s o f othe r
people . Th e sincere seeke r i s alway s conten t wit h whateve r hi s Creato r ha s give n him.
Hikam 158
Whoeve r i s expose d t o th e secret s o f peopl e withou t takin g o n th e quality of Divine Mercifulness finds his knowledge a
tribulation and a cause for drawing trouble upon himself.
It would be most disturbing to read other people’s hearts and their intentions unless one is in constant awareness of Allah’s Tolerance and All-
encompassing Mercy. If He is to judge us by our actions ther e woul d b e n o livin g bein g lef t o n thi s earth . Therefore , i f th e enlightene d
perso n wh o is occasionall y expose d t o people’ s heart s doe s no t exercis e forbearanc e an d patience , h e wil l suffer greatly from
disappointment and other afflictions.
Hikam 159
Th e shar e o f th e sel f whils t i n disobedienc e i s outwardl y clear , whils t its share in obedience is inwardly hidden. The remedy
for what is hidden is a difficul t treatment.
Wrongdoing, disobedience and rebellion will show both in outer action and intention and thus the remed y i s repentance , vigilanc e an d greate r
awarenes s an d accountabilit y i n th e future . I t i s good actio n an d obedienc e tha t ofte n ge t contaminate d wit h tarnishe s o f hypocrisy , lov
e o f reputation, fea r o f creatio n o r eve n contentmen t o r pleasur e wit h th e self . Thu s th e sel f remain s shielde d i n a veil o f piet y an d goo
d conduct , th e remed y fo r whic h i s fa r fro m easy.
Hikam 160
It could be that desire for reputation comes upon you even though creation i s no t noticin g you.
The danger of developing an inflated ego when people flatter you is obvious, and the sincere seeker ca n antidot e people’ s hig h opinio n o f hi m
b y recognizin g th e actua l lowe r tendencie s o f th e sel f . However , th e subtle r sicknes s an d danger s aris e whe n ou r expectation s o f
other s ar e no t me t o n any occasion or situation, when we do not see Him whilst relating to others.
Hikam 161
Your desire that people know of your special distinction is a proof of insincerity in your slavehood.
The sincere lover is obsessed with the Beloved and has no care greater than His exclusive Presence. Thu s i t i s a clea r sig n o f incomplet e
slavehoo d an d worshi p t o wis h tha t othe r peopl e recogniz e one’s piety , spiritua l station , o r lov e o f Allah . Tru e sincerit y demand s
absolut e an d unconditiona l concern an d loyalt y t o Him , undivide d attentio n an d focu s i n adoration . Thus , an y concer n fo r reputatio n or
acknowledgemen t o f other s ha s n o plac e wit h th e discipline d seeker.
Hikam 162
Ignore mankind’s view of you by being concerned with Allah’s view of you. Let go of people’s regard for you by witnessing His
attention for you.
The sincere seeker is continuously rewarded by knowing that Allah is the All-seer, the All-knower, th e Ever-presen t an d thu s ha s n o concer n
regardin g othe r relationships . Th e wis e seeke r i s spared fro m th e demand s of , o r popularit y wit h creation , an d i s conten t an d a t peac
e wit h th e merc y that Alla h shower s upo n Hi s lovers . Dependenc e o n Alla h an d trus t i n Hi s perfec t ways , spare s the seeke r fro m
expectations , fea r an d disappointment s wit h creation . Rel y o n Hi m an d b e spare d of others.
Hikam 163
H e wh o know s th e Trut h wil l witnes s Hi m i n everything , an d h e wh o is annihilated in Him is absent from everything, and
he who loves Him will prefer nothing else over Him.
To know the truth is to see all existence emanating from Him and sustained by Him. Annihilation is transcendin g th e veil s o f othernes s t o witnes
s Hi s Ligh t behin d ever y ligh t an d shadow . Th e seeker progresses from knowledge to love to annihilation and to ongoingness by the One.
Hikam 164
The Truth is veiled from you because of its extreme closeness to you.
The eye cannot see an object which is attached to it. The intensity of His permeating all creation veil s u s fro m seein g Him . Alla h i s th e caus e
o f ou r bein g abl e t o see , hear , kno w an d live , an d a s such w e ar e th e effec t o f Hi s Cause . Indeed , closenes s an d distanc e ar e Hi s
Attributes , an d w e ar e caught in His web of existence by His Attributes, Qualities and Names.
Hikam 165
Only because of the intensity of His manifestation is He veiled, and only because of the greatness of His Light is He hidden from
sights.
One can only experience light in contrast to shadow. He is the Light of Lights and the Source and Root of all existences. His Unique Oneness is
like the glaring sun; the longer you try to focus on it the more blind one becomes. He is, and we are, because of Him. To know this we need to die
into this trut h an d the n liv e b y it.
Hikam 166
Let not your asking become a [misconceived] reason for His giving, for thu s you r understandin g o f Hi m wil l diminish . Le t you r
askin g b e to manifest your slavehood and fulfillment of the rights of Lordship.
Allah has created human beings with needs in order to establish humble slave-hood, worship and contentmen t i n Hi s Lordship . Hi s Generosit y
an d Beneficenc e ar e alway s there , an d accordin g to Hi s prio r Wil l ar e no t subjec t o r cause d b y ou r supplicatio n o r calls . Ou r need s
an d crie s ma y simply prepar e u s t o experienc e Hi s Generosity , whic h wa s alread y there , wit h submissio n an d obedienc e to truth . Th e
Ligh t o f Hi s Lordshi p become s eviden t base d o n ou r dependenc e o n Him . The n contentment wit h Hi s Wil l i s experience d i n
constrictio n o r expansion , difficult y o r ease.
Hikam 167
How can your subsequent asking be the cause of His prior giving?
By admitting and expressing our impoverishment we enter His Ocean of Eternal Beingness and Joy o f communion . H e i s beyon d tim e an d
spac e an d ha s alread y decree d th e questio n an d th e answer. Wha t i s importan t i s ou r submittin g t o th e realit y o f th e momen t facin g
th e doo r o f eterna l Truth.
Hikam 168
The decree of the Eternal is far more exalted than to be subjected to causality.
Whereas our destiny is a result of multitudes of decrees, which relate to cause and effect, His Attributes o f Merc y an d Lov e an d Justic e ar e
prima l an d eterna l an d ar e no t subjec t t o ou r actions . Th e Eternal supersede s al l causa l events , whic h peris h an d change.
Hikam 169
His Care of you is not due to anything coming from you. Where were you when His Care faced you and met you? In His Eternal
state there did not exist any sincere actions or experiential states. There was nothing there othe r tha n Pur e Grac e an d Sublim e
Giving.
Whatever appears in the world of experiences is subject to His Decrees. The Divine ink has dried and His Books are complete. His Care for
creation preceded our manifestation and our needs in this existence . I n Hi s Uniqu e Eterna l Onenes s ther e wa s onl y th e Origina l Ligh t o f
light s an d thu s no shadows of dependent creations. Thus, the real cause of His Mercy and Generosity remains His Origina l Attribute s o f Grace
. Simpl y reduc e th e barrier s an d veil s o f th e sel f i n seekin g Hi s Timeless Generosity.
Hikam 170
He knew that people would look for the manifestation of Divine Care, so H e said : “H e choose s who m H e please s fo r Hi s Mercy!
” [2:105] . An d He knew that had He left them to that, they would have abandoned all effort by relying on the Eternal Grace, so He
said: “Surely the Mercy of Allah is nea r t o th e doer s o f good ” [7:56].
We ask Allah to make us content with His Decree and patient with what we experience as afflictions, an d t o enabl e u s t o b e i n gratitud e a t al
l times . I t i s du e t o Hi s Wisdo m tha t w e experienc e need s and thu s cal l upo n Hi m an d desir e nearnes s an d attention . Yet , i n truth ,
ou r action s an d need s ar e no t the caus e o f Hi s Generosit y an d Mercy . Hi s Love , Clemenc y an d Merc y precede al l existences .
However, the self seeks knowledge and progresses from the causal plane of His Kingdom to the subtler dominions . Ou r action s tak e u s alon g
th e signpost s o f th e pat h whils t i n trut h w e ar e alread y i n His city!
Hikam 171
Everything depends on Divine Will, but depends on nothing else.
Allah is Absolutely Independent while we are totally dependent. If our reliance on Him and surrender t o Hi m i s complet e the n th e knowledg e
o f Hi s Uniqu e Essenc e wil l awake n i n ou r hearts . Hi s Decrees, Commands, Prohibitions, and our needs and actions are all part of His Will
and Design. The Path leads to the Truth and the Truth is Eternal, within time/space and beyond it. He is the Lord of the See n an d Unseen , befor
e now , a t thi s moment , an d i n th e Hereafter.
Hikam 172
I t ma y wel l b e tha t th e righ t courtes y wil l lea d t o abando n askin g Him, confident in His Providence and being preoccupied
in remembering Him, rather than in asking Him.
The ultimate courtesy to Allah is silence, inner stillness and absence from ‘otherness’. This state comes about when one is totally absorbed by
remembrance of the Absolute and the certainty that the On e an d Onl y Provide r ha s promise d th e bes t fo r Hi s slaves . Thi s stat e belong s t
o th e trul y enlightened one s an d thos e wh o hav e arrived . A s fo r th e sincer e wayfarer , h e ma y as k an d see k th e mean s whilst
acknowledging the Source of all graces and gifts.
Hikam 173
Only he to whom distraction is possible is to be reminded. And he to whom inattentio n i s possibl e i s t o b e alerted.
The Ever-living Creator, Who is Ever-present, is not negligent or forgetful. Although supplication an d call s t o Alla h ar e no t th e caus e o f Hi s
Merc y i n essence , the y ar e necessar y t o acknowledg e our nee d o f Him . H e i s foreve r Generou s an d Ever - presen t an d wha t i s
importan t fo r u s i s th e expression o f ou r nee d an d dependenc e o n Him.
Hikam 174
The arrival of desperate needs is the [cause of] celebration for the seekers.
The experience of a need and impoverishment is a reminder to the low nature of the self that the Origina l Purpos e o f creatio n i s t o witnes s an d
see k Hi s Glory , an d rejoic e i n realizin g Hi s Merc y and Generosity. It is said that being bereft is the flag of victory for sincere seekers for it
leads them to onl y Hi s door.
Hikam 175
Sometimes you will find more benefit in states of desperate need than you fin d i n fastin g o r prayer.
With acts of worship there is a certain pleasure and ease for the self, whereas with difficulties the sel f i s restricted . Attentio n an d awarenes s o f
Hi s Migh t an d Supremac y ar e heightene d wit h desperate needs , whil e th e sel f i s subdue d an d th e hear t i s softene d an d become s alert
. Th e seeke r ha s t o be cautiou s an d patien t whe n h e call s upo n Alla h i n time s o f nee d an d i s i n gratitud e i n time s o f ease. Th e
enlightene d on e rejoice s wit h th e constrictio n o f need , an d i s cautiou s wit h ease.
Hikam 176
Desperate needs open up latent gifts.

The vigilant seeker will learn and evolve most during times of constriction and affliction. The reflective seeke r wil l experienc e heightene d spiritua l
growt h an d opening s whe n ther e i s nowher e els e t o turn excep t t o Allah . Durin g thes e time s spiritua l fruit s gro w fro m th e eart h o f th
e abase d self , whic h has give n u p it s pretenc e o f powe r an d independenc e an d experience s unconditiona l contentmen t with Hi s Decrees.
Hikam 177
If you want to receive gifts, then perfect your spiritual poverty and desperate need : “Alm s ar e onl y fo r th e poor. ” [9:60]
He who knows himself knows his Lord. The Lord’s Infinite Power and treasures can only be accessible t o thos e wh o ar e establishe d i n thei r
povert y an d tota l relianc e o n Hi s Sustenanc e an d Mercy . So remai n i n th e fores t o f you r bewildere d impoverishmen t an d th e heaven s
wil l rai n it s grac e upon you . Bereftnes s an d ‘non-existence ’ ar e i n trut h ou r essentia l realit y an d thi s knowledg e i s the foundatio n o f
gnosis.
Hikam 178
Realize your basic attributes and He will aid you with His great Attributes. Realiz e you r lowlines s an d H e wil l hel p yo u wit h
Hi s Sublimity . Realize your helplessness and He will help you with His Power. Realize your weakness and He will help you with
His Might and Force.
When the seeker is established in the realization of our basic primal human make-up, he is close to realizin g th e Divin e Qualities , whic h ar e
opposit e t o these . Ou r admittanc e o f ou r limitations , needs an d slavehood , wil l reflec t i n Hi s Perfec t Mirro r o f Limitles s Dominion s an
d Lights . Thi s stat e of honesty and sincerity in the seeker will bring forth His Light of Constant Mercy, Grace and Gifts.
Hikam 179
It may be that miracles are given to someone whose established soundness i s no t perfect.
Miracles are unexplained phenomena whose cause and effect are not perceived by us. These can occu r wit h huma n being s eve n thoug h thei r
virtuousnes s i s no t perfected . Allah’ s Generosit y i s such tha t i n orde r t o dra w a slav e close r t o Him , H e allow s event s tha t ar e
considere d miraculous . The ultimat e miracl e i s t o liv e i n fait h wit h tota l sincerit y an d submissio n t o Hi m an d th e propheti c way.
Hikam 180
Among the signs that it is the Real Who has put you in a certain state is that He keeps you in it with appropriate results.
The state of contentment and equilibrium is what all serious seekers aspire to. As long as the results an d outcome s o f ou r condition s an d
experience s ar e steady , an d heighte n ou r spiritua l growth , then on e ca n onl y b e i n gratitud e t o Hi s direc t Merc y an d Generosity.
Hikam 181
He who holds forth from the standpoint of his own virtuous conduct will b e silence d b y Allah . Bu t h e wh o hold s fort h fro m th
e standpoin t o f Allah’s Beneficence towards him will not be silenced even when he misbehaves.
All great attributes belong to Allah, the Praiseworthy, and whoever ascribes any of these qualities to himsel f wil l b e silence d b y Hi s Generosit y
b y revealin g basi c huma n bereftnes s an d impoverishment to His Grace. All shortcomings and distractions from Truth belong to the self, and all
forgiveness and forbearance belong to Him. Thus the gnostics, who act through His Light, will speak with His tongue . The y ar e no t concerne d i
f thei r pronouncement s contai n debasemen t o r honoring , fo r they ar e no t affecte d b y oute r circumstances.
Hikam 182
The lights of the sages precede their words. Thus, wherever illumination occurs , expression arrives.
Men of wisdom have transcended the veils of the self and thus their lights are reflections from Him throug h thei r purifie d hearts . Th e illumine d
one s therefor e spea k fro m thei r heart s an d henc e the powe r an d effectivenes s o f thei r expressions . Wha t i s transmitte d fro m a pur e
hear t wil l resonat e in other hearts.
Hikam 183
Every utterance that comes forth does so with the vestment of the heart from which it emerged.
It is said that the tongue translates what is in the heart. If the heart is confused or sick, so are the utterances . I f th e hear t i s wholesom e an d
pure , the n th e utterance s ar e rea l an d appropriate . I f you contemplat e deepl y wha t i s bein g said , yo u wil l com e t o kno w th e stat e o f
th e speake r an d th e extent o f hi s connectednes s t o th e Truth , an d hi s positio n wit h Allah.
Hikam 184
Whoever has been given permission to speak out will have his expression understoo d b y hi s listener s an d hi s indication s wil l b
e clea r t o them.
The meanings and indications of words and their effect on the listener matter much more than the beaut y o f compositio n an d structur e o f
sentences . Permissio n an d qualificatio n refe r t o th e exten t of establishment in His Knowledge through perfection of submission, obedience
and unconditional surrender to His Will. The words of the enlightened ones will penetrate and transform the listeners.
Hikam 185
Sometimes the lights of insights will appear eclipsed when permission has not been given for their expression.
There is a great difference between he who is the legitimate heir to a treasure and he who is a thief. Permissio n i n disclosin g Divin e Knowledg e
wil l mak e communicatio n powerfu l an d effective . As fo r thos e wh o d o no t hav e tha t authorit y t o th e Truth , yo u wil l fin d thei r word s
wil l rin g hollo w with littl e effect.
Hikam 186
Their expression is either because of the overflow from an ecstatic state or fo r th e purpos e o f guidin g a disciple . Th e forme r cas
e i s tha t o f th e wayfarer. Th e latte r belong s t o enlightene d guides.
Inner ecstasy can bring about utterances and expressions that are beyond control for the novice, for h e i s overcom e b y hi s state . However ,
dee p insight s o r indication s emanat e fro m enlightene d teachers t o strengthe n an d guid e thei r disciples . Th e firs t typ e o f intoxicatio n
expresse s shee r delight , whilst the second has the clear purpose and aim of transformation. The gnostic is aware of his own state and witnesses
the condition of whomever he is addressing, and reads from his heart reflections of Truth.
Hikam 187
Hikam 187
Wise utterances are nourishment to needy listeners and your share in it is only what you can absorb thereof.
Profound sayings which emanate from a wise sage energize and motivate the listeners in the same way as the food of a banquet feeds and satiates
people. Seekers differ in their need and ability to absor b nourishin g word s an d thu s wil l selec t wha t i s suitabl e an d spirituall y digestible . Th
e courtesy is to take what you need and affects you without being critical, or concerned with that which is far from your reach.
Hikam 188
I t coul d b e tha t h e wh o i s describin g a statio n i s simpl y expose d t o it . And it could be that he who describes it has arrived at
it. This is confusing, save t o hi m wh o ha s insight
There is a difference between someone who is witnessing a station and he who is transformed and has attained that station. This subtle difference is
only clear to the wise and mature person who can differentiat e between someon e expressin g the jo y o f insigh t an d th e on e illumine d b y i t
and transmittin g it.
Hikam 189
The wayfarer should not give expression to his inspirations, for that indeed diminishes its effect upon his heart and deprives him of
sincerity with his Lord.
When mystical insights are kept within the heart, they reflect repeatedly and activate other openings. When expressed their energy will produce an
outer picture and meaning and thus the self derives pleasur e an d seek s mor e openings , whic h ma y lea d t o desir e fo r reputatio n an d
position . Th e serious seeke r i s advise d t o guar d hi s hear t an d loc k hi s tongu e i n courtes y t o Truth.
Hikam 190
Do not stretch out your hand to take from creation unless you see that the Give r throug h the m i s you r Lord . I f suc h i s you r
case , the n tak e in accordance with the knowledge [that He is the Giver].
As a slave you can only ask from your Lord. Therefore, if you ask anything from creation, you are only authorized to do so when you perceive that
the real Giver behind them is your Lord, and they ar e Hi s agents . Whe n yo u se e Hi m a s th e Sourc e the n tak e i n accordanc e wit h you r
knowledge regarding the generosity of the giving hand and your real needs.
Hikam 191
It may well be that the gnostic is ashamed of addressing his needs to his Lord because he is content with his Lord’s Will. Thus, how
can he not be ashamed in demanding from His creation?
Allah in His Mercy has made it easy for us to express and confess our inadequacies and needs. The enlightene d being , however , know s tha t
whateve r stat e hi s Lor d ha s pu t hi m i n i s th e bes t fo r him. Therefore it would be even more unacceptable to make requests from his Lord’s
creation. Whoever witnesse s th e Sourc e wil l no t b e concerne d wit h secondar y cause s dependen t o n th e Source.
Hikam 192
When you are confused regarding two directions, follow the one less agreeable to the self. For indeed nothing weighs on the self,
but that it is true.
The nature of the self is to assert itself and its desires at all times. Thus the veils of the self are natural t o it s protectio n an d self-assertion . T o
ope n u p th e window s o f ligh t an d guidanc e th e seeke r transcends the lower spheres of the self by simply opposing its demands and
attachments. One test many seekers us e i s t o visualiz e deat h whils t pursuin g a n objective . I f yo u ar e conten t t o leav e thi s worl d wit h
that undertaking , the n it s directio n i s toward s th e Trut h an d agains t th e self.
Hikam 193
Amongst the signs of following one’s whims is haste in supererogatory good deeds and sluggishness in fulfilling the obligatory ones.
The foundation of spiritual progress is based on a hierarchy of orders and obligations. The first step is adherence to His Book and the way of the
Prophet. Then come all other recommended and desirable virtue s an d goo d actions . Withou t a stron g foundatio n th e hous e wil l no t withstan
d th e storm s of events.
Hikam 194
He laid down specific times for acts of worship so that procrastination would not divert you from them, and He prolonged their times
for you so that you would have some choice.
There are ideal times for prayers and yet there is flexibility. For example, the noon and afternoon prayer s hav e a preferabl e tim e fo r thei r
performance , ye t the y ca n b e performe d durin g a perio d of severa l hours . However , du e t o Hi s Knowledg e o f huma n weaknes s an d
forgetfulness , H e ha s given us some choices of when to perform our worship and obligations.
Hikam 195
He knew of the laxity of bondsmen in relationship with Him, so He made obedience to Him obligatory. Thus He drove them to
obedience with the chains of obligation. “Your Lord is surprised at people who are driven to Paradise by chains.”
The Generous Creator knows the lower human tendencies and its forgetfulness and thus has commande d u s t o remembe r Him , pra y t o Hi m
an d perfor m ou r dutie s an d worship . Mos t people nee d th e reminder s an d obligation s to forma l worship . Other s desir e knowledg e of
Hi m and illumination . Fe w being s simpl y ador e Alla h an d worshi p Hi m a s a n expressio n o f thei r tru e passion o f Truth . I n al l case s
obedience , submissio n an d performanc e o f dutie s ar e th e rule s o f th e pat h t o the Garden.
Hikam 196
He made service to Him obligatory for you and as such has not obliged yo u wit h anythin g othe r tha n entr y t o Hi s Garden.
To serve, submit to and obey Allah is to give up other than Him. Performing our duties with unconditiona l lov e an d submissio n t o Hi s Wil l lead
s u s t o th e Garde n an d tha t i s th e rea l goa l o f life an d struggl e i n creation . H e mad e th e mean s o f transcendin g th e veil s o f worldl y
existenc e as obligations upon us, for He has created the Garden for the children of Adam.
Hikam 197
Whoever thinks it unlikely that Allah should save him from his carnal desires or lead him out of his distractions, has deemed the
Divine Power to be weak: “And Allah has power over everything.” [18:45]
Allah has power over all matters and situations, both within reason and beyond reasoning. It is He Wh o bring s fort h th e livin g fro m th e dea d
an d th e dea d fro m th e living , bot h literall y an d figuratively. Hi s Merc y an d Grac e cove r al l situation s an d creations . Th e sincer e seeke
r ha s hig h expectations an d optimis m i n realizin g thi s outcome.
Hikam 198
It may be that darkness has descended over you in order that He may make you aware of the value of His blessings upon you.
It is said that the Garden is surrounded with fires and thorns. Wrong actions and the dark veils which accompan y the m coul d b e th e caus e o f
redirectio n fo r th e seeke r t o Hi s Closenes s an d Mercy . His reprimand is a reminder and awakening to correct courtesy.
Hikam 199
Whoever does not know the value of graces when they are present knows thei r valu e whe n the y ar e lost.
We appreciate and recognize the value of health when we are ill. All goodness in life is often taken fo r grante d an d gro w i n appreciatio n whe n
w e suffe r an d experienc e afflictio n an d loss . Th e diligent seeke r pray s t o Alla h fo r lastin g grace s an d offer s gratitud e t o Hi m i n al l
situations.
Hikam 200
Do not be dazzled by the advent of graces so that you fail to fulfill your obligations of thankfulness, for that would indeed lower
your state.
His Continuous Bounty can bring about complacency or can overwhelm the recipient. Praising Him i n gratitud e i s ou r duty , honor an d tru e
statio n a t al l times . Th e gift s an d opening s whic h com e a s a resul t o f sincer e gratitud e ar e greate r tha n th e grace s tha t hav e brough t
th e nee d fo r thankfulness.
Hikam 201
When the sweetness of whims and pleasures takes hold of the heart, incurable sickness results.
When the lower self is allowed to pursue its desires and fantasies, the seeker has strayed far from Truth . Whe n seriou s distractio n take s hol d o
f th e hear t an d veil s i t fro m th e illuminatin g light , then fals e justification s an d selfis h reasonin g becom e th e commo n reference s fo r
actions . I t i s sai d t o be easie r t o carv e rock s wit h one’ s bar e finger s tha n t o remov e th e hardene d veil s o f whim s fro m the heart.
Hikam 202
Carnal desires will not leave the heart except through disturbing fear or strong yearning.
Removing sickness from the heart requires shock treatment, which is based on great fear of disaster as well as intense yearning for true guidance
and salvation. To experience and realize His Majesty an d Powe r i s th e doorwa y leadin g t o Hi s Beaut y an d Bounty . Withou t thes e jolt s an
d shake-ups , the heart may remain enveloped and dead.
Hikam 203
Just as He does not love deeds which are not completely for Him, similarly He does not love the heart which contains within it love
of other than Him. As for those actions with association, He does not accept them. And as for th e hear t wit h association , H e i s
disconten t wit h it.
Th e entir e Pat h o f gnosi s i s founde d o n Tawhi d i n Manifestations , Attribute s an d Essence . All confusion s an d discord s ar e du e t o a
lac k o f perceptio n o f Hi s Oneness . Thu s an y actio n o r intention i n whic h ther e i s car e fo r reputatio n i s a n ac t o f association . A hear t
canno t accommodat e worldly desire s an d Divin e Lov e a t th e sam e time . Allah’ s Ligh t wil l onl y b e effulgen t whe n H e i s exclusive i n ou
r mind s an d hearts.
Hikam 204
Some lights are given leave to arrive and some lights are given leave to penetrate.
His Lights reflect in the heart aspects of Divine Attributes, Qualities and Names. Lights and inspirations ofte n descen d unexpectedly , an d d o no
t alway s mak e a lastin g impac t i f the y simpl y touc h th e heart withou t movin g it . I t i s th e differenc e betwee n hearin g th e new s tha t ther
e i s a fir e i n a distan t town an d th e urgenc y o f dealin g wit h a fir e i n th e kitche n o f one’ s ow n house . On e take s som e o f your
attention , th e othe r demand s al l you r instan t action.
Hikam 205
I t coul d b e tha t light s com e upo n yo u bu t fin d th e hear t fille d u p with forms of created things, thus they return from where
they descended.
A pure heart is necessary in order for a transformation to take place. So long as the heart has other preoccupations , th e descendin g insight s an d
light s fro m th e Unsee n wil l no t mov e i t o r energiz e it. T o experienc e an d enjo y th e beaut y o f a moo n yo u nee d a clea r eye , otherwis
e preoccupatio n with impaire d visio n wil l rui n th e experience . Th e sam e i s wit h a n attache d o r preoccupie d heart.
Hikam 206
Empty your heart of other than Allah and it will be filled up with gnostic knowledges and insights.
The heart can only reflect higher knowledges when it is clean and clear like a polished mirror reflectin g light . Subtl e inspiration s an d opening s ar
e alway s available , bu t the y wil l onl y b e relevant whe n th e hear t receive s them , relate s t o the m an d act s upo n them . Th e wholesom e
hear t contains nothin g othe r tha n Hi s love , trus t i n Hi m an d contentmen t wit h Hi s Will.
Hikam 207
Do not consider His giving to be slow, but rather see how slow is your approach to Him.
Allah’s Generosity precedes all asking and His Mercy encompasses every known and unknown situation. The reason that we do not perceive His
Grace and gifts is because of the faulty human mediu m du e t o distractio n an d lac k o f prope r courtesy , readines s an d response . Thi s i s
accomplished throug h remembranc e o f Alla h wit h tota l sincerit y an d singularit y o f attention.
Hikam 208
I t i s possibl e t o fulfi ll som e obligation s i n time , bu t i t i s impossibl e t o fulfill the obligations of every moment, for there is no
moment wherein Allah does not hold against you a new obligation or a certain command. So how can you fulfill the obligation of
others when you have not fulfilled Allah’s?
For the disciplined seeker it is usual to perform the prescribed obligations on time, such as prayers an d fasting . However , ou r ow n inne r state s
a s wel l a s th e changin g time s hav e thei r demand s and needs. The vigilant seeker is grateful when given, and patient when denied. He is
forgiving when wronged , an d ask s forgivenes s whe n h e ha s wronged.
Hikam 209
That part of your life which has gone by is not replaceable, and what you have got from it is of no real value.
The greatest gift is realizing the truth of the moment. You cannot replace the past, nor maintain what yo u hav e achieve d o f it . Th e sincer e
seeke r wil l regre t th e waste d pas t an d i s no t unde r th e illusion tha t pas t achievement s ar e o f an y lastin g value . Thu s th e wis e kno w
tha t wha t wa s misse d ca n be replace d wit h better , b y Hi s Grace.
Hikam 210
You cannot love anything without being its slave, but He would not want yo u t o b e someon e else’ s slave.
Whatever you wish or desire will possess you, according to the intensity of that wish or desire. Allah has created love and desire in order to lead
us to the Source of all life – Himself. All other desire s an d love s pas s an d vanish , a s al l existence s ar e shadow s o f Hi s Eterna l Light .
However , the love of those who truly love Him brings one closer to the freedom of enslavement to Him.
Hikam112
Your obedience does not benefit Him nor does your disobedience harm Him. He has only commanded the one and prohibited the
other for your ow n benefit.
Allah is totally Independent of all His creation, and their good and bad actions. Obeying and yielding t o th e Divin e Wil l i s th e highwa y whic h
lead s t o th e Divin e Presence . Acces s t o Hi s Ever-present Merc y come s throug h recognitio n o f ou r need s an d inadequacie s an d callin g
upo n Hi s generosity an d Graces . Hi s promise d Mercie s ar e alway s there , an d ca n b e experience d b y u s al l i f w e accept ou r dutie s
an d humbl e positio n first.
Hikam 212
His Sublime Glory is neither increased when someone draws near to Him, no r i s Hi s Glor y decrease d whe n someon e draw s awa
y fro m Him.
Allah is the Most Majestic, Glorious, Sublime Truth, regardless of whether we recognize that fact or den y it . Hi s Glor y doe s no t increas e o r
diminis h throug h an y create d action . I t i s onl y th e thril l of th e seeker’ s hear t tha t increase s whe n h e experience s th e closenes s o f hi s
Lord . Hi s Ligh t cover s all know n an d unknow n existence s an d overflow s fro m th e purifie d heart s o f dedicate d seekers.
Hikam 213
You r arriva l a t Alla h i s throug h you r arriva l a t knowledg e o f Him; otherwise, Allah is beyond being reached and nothing can
be joined with Him.
Closeness to Him through knowledge has several levels. Through submission, acceptance of unifying actions, intentions and essence we will
witness how His diverse Attributes, such as Beauty and Majesty meet. When the seeker disapp ear s i n Hi m fro m al l manifestations , on e
realize s tha t H e i s the On e Unique , Sourc e o f al l existence s Whos e lik e doe s no t exist.
Hikam 214
Your nearness to Him means your witnessing His Closeness. Otherwise, what is the relationship between you, a transient entity, and
His Ever-Presence?
We experience in our physical and material existence relative nearness and farness from Allah. As for Allah, Who is the Creator of time and space,
and Who permeates all existences, there is no distanc e o r tim e unles s Hi s Powe r an d Ligh t i s withi n it . H e control s al l relate d energie s
therein. Closenes s o r knowledg e o f Hi m i s al l relative , an d describe s th e exten t o f th e veil s o f th e self , which result s i n awarenes s o f
th e ever-presen t Trut h an d Essence.
Hikam 215
Truth s arriv e i n ‘batches ’ throug h illumination , whil e thei r explanation comes after awareness. “So when We recite it, follow
its recitation. Indeed, upon Us rests making it evident.” [75:18-19]
Illuminating insights and subtle knowledges descend upon the heart of the seeker as bundles of light s an d openings . Discriminatio n an d detaile
d meanin g an d wisdo m follo w late r fro m hear t to intellect. First divine gifts arrive and then the individual components are discerned and
recognized within consciousness.
Hikam 216
When divine inspirations descend upon you they demolish your (selfish) habits. “Surely the kings, when they enter a town, ruin it.”
[27:34]
It is our habits and distractions which are the root of spiritual veils. Thus, when rays of truth pierce through the seeker’s heart, other illusions and
perceptions melt away. When the sun shines, the lights of feeble candles disappear. When the Mighty King conquers a city, its previous ruler‘s
powers ar e reduce d t o naught.
Hikam 217
The inspiration comes from the presence of the Omnipotent. As a result, nothin g oppose s i t withou t bein g smashed . “Nay , bu t
w e hur l th e truth against falsehood and it prevails against it, and lo falsehood vanishes.” [21:18]
Divine inspirations and lights are so powerful that they will destroy resistance and veils when they descend . Al l transien t an d worldl y value s
disappea r whe n trut h arrives , i n th e sam e wa y a s night vanishe s whe n da y arrives , an d fea r disappear s whe n courag e arrives . Althoug
h al l apparen t realities are caused by One Truth, they disappear in its Effulgence. With the Absolute, the relative has no presence.
Hikam 218
How can the Truth be veiled by something whilst He is present and evident i n wha t i s considere d a s a veil.
The Truth prevails over all realities and manifestations. Therefore, what you consider to be a veil has already within it the truth of its nature, which it
indicates. The traces and signs of Truth permeate all existences, known and unknown. It is only our lack of attention and distractions that make us
perceive veil s an d barriers.
Hikam 219
Do not despair of the acceptance of an action which was not accompanied by awareness and presence. Sometimes He accepts an act,
the fruit of which you have not perceived right away.
Our actions are acceptable according to the extent of their sincerity and dedication. The benefits of a sincer e act , however , ma y no t b e fel t o r
realize d immediately . Th e rea l benefi t an d fruit s o f all dedicate d action s an d obedience s i s i n improvin g ou r submissio n an d performin g
ou r duties . His Graces have preceded our actions anyway. Thus our dedicated actions and virtuous deeds are in themselves the objectives, and
any subsequent fruits are the future by-products of virtuous actions.
Hikam 220
Do not be pleased with an inspiration whose fruits you do not know. The purpose of rain clouds is not to give rain. Their only
purpose is to bring fort h fruit.
It takes the pure heart of an illumined, contemplative being to perceive the true meaning and purpose o f a n even t o r situation . Tru e inspiration s
wil l brin g fort h worthwhil e result s b y motivatin g th e heart towards higher attributes and goodly actions, leading to selfless dedications to Allah.
If a process doe s no t lea d t o a fruitfu l outcome , the n ther e i s n o reaso n fo r optimisti c anticipation.
Hikam 221
Do not seek the permanency of inspirations after they have already bestowed thei r light s an d deposite d thei r meanings . Certainl
y i n Alla h yo u have wealt h tha t supersede s everything , whils t nothin g wil l replac e you r need of Him.
Inspirations and insights descend upon the heart when the conditions of receptivity are right. Longing fo r the m wil l onl y brin g abou t spiritua l
anxiet y an d fals e expectations . You r fait h an d trus t i n His Bounty will overcome all your desires, both gross and subtle. What is expected of
us is unconditional loyalty , submissio n an d dependenc e upo n Him.
Hikam 222
The fact that you look up to other than Him is a proof that your existence is not for Him. And your concern for losing other than
Him is a proof that you have not reached Him.
If you have truly abandoned yourself to Allah you will not look for or miss any aspect of this existence . Whoeve r witnesse s Hi s Essenc e i n ever
y situatio n wil l no t b e surprise d o r anxiou s about an y creationa l chang e o r loss . Ther e i s n o concer n whe n on e i s wit h Allah , an d ther
e i s n o lasting comfor t o r eas e wit h othe r tha n Him.
Hikam 223
Delights, though varied in their manifestations only occur as a result of witnessin g Hi m an d Hi s Nearness . Suffering , thoug h
varie d i n its manifestations, is due to what veils Him. The reason for suffering is the veil, and full delight occurs by looking at His
Generous Face.
Delights, pleasures and joys can only be maintained by gratitude and contentment. Life’s struggle relate s t o concer n an d th e desir e t o maintai n
delight s an d avoi d pain . Th e roo t caus e o f al l suffering i s th e absenc e o f wha t i s loved , an d tru e jo y i s i n seein g th e Beloved , th e
Bestowe r o f light s and delights . Awakenin g occur s whe n w e ar e relieve d fro m th e veil s an d falsehoo d o f ascribin g jo y to creationa l
messenger s rathe r tha n t o th e Tru e Source.
Hikam 224
What the heart experiences as worries and sadness is due to being barred from inner vision.
Worries and anxieties relate to past losses or future uncertainties. Thus, grief and concerns relate to pleasure s an d pains . Whe n H e i s witnesse
d a s th e Essenc e an d Caus e behin d al l situation s an d when on e i s conten t wit h Hi s Grace , the n spiritua l visio n i s opened . I n thi s state
, sadnes s an d afflictions become purifiers of the heart and causes of higher insights regarding His Presence.
Hikam 225
An aspect of the perfection of blessing upon you lies in His providing you with what is enough for you, and holding you back from
transgressing boundaries.
One of Allah’s great gifts is to bring about restriction, contraction and shortages, to reduce human arrogance, false self-reliance and other vices of
the self. Sufficiency in provisions and reduced worldly involvement bring about greater opportunity for spiritual growth. The more the worldly
wealth and power the greater the worries, stress and potential grief. Worldly chaos and injustices are mostly due to personal and collective
ambitions, excesses and transgression of bounds.
Hikam 226
When what gives you pleasure is less, your sorrow will also be less.
Sorrow is the outcome of perceived loss and pleasure relates to finding what is desirable. The fewer situation s o r thing s yo u wan t o r loo k
forwar d to , th e les s likel y yo u ar e t o b e disappointed . Allah’s appointmen t i s foreve r reliabl e an d eve r present , whil e disappointment s
wit h falsehoo d wil l continue as part of His Design so that we give up pursuit of pleasures, which do not last.
Hikam 227
If you do not want to be disappointed, do not take upon yourself a position tha t wil l no t las t fo r you.
As all situations in this life are temporary, it is important not to get attached to a position, power or wealth . N o situatio n o r even t i n thi s worl d
ha s an y durability , an d ye t w e alway s see k reliabl e and secur e referenc e point s an d states . T o reconcil e thi s apparen t paradox , th e
seeke r journey s i n thi s life wit h hi s hear t an d focu s i n th e Hereafter , beyon d th e limitation s an d change s o f th e worl d o f Time an d
Space.
Hikam 228
If beginnings are attractive to you, the endings will make you withdraw. If thei r appearance s invit e you , thei r conten t wil l repe l
you.
The wise person will always look at the final outcome, and with such an outlook the seeker will not easil y fal l pre y t o changin g desire s an d
passions . Th e glitte r an d oute r attraction s o f th e worl d will war n th e contemplativ e seeke r tha t thes e distraction s wil l onl y lea d t o
disappointmen t an d lamentation. Whe n th e worl d come s toward s yo u i t preoccupie s an d enslave s you . Whe n i t depart s fro m yo u it
leave s yo u beref t an d sad.
Hikam 229
He only made the world a place liable to change and a mine of distress in order to make you undesirous towards it.
Any intelligent person always seeks constant or lasting goodness. However, Allah has programmed worldl y lif e experienc e i n suc h a wa y tha t
w e tast e a divers e rang e o f difficultie s an d ease , a s wel l as aspect s o f th e Hereafter . Sinc e an y desirabl e experienc e canno t las t i n thi
s world , th e intelligent seeker will not be attached to it, so as to avoid inevitable suffering.
Hikam 230
He knew you would not accept abstract counsel so He made you sample worldly experiences so that their departure for you would be
easy.
Each human being will personally experience a certain amount of hardships and afflictions so that attachments and love of this world will weaken
and disappear. The Merciful Creator will expose His creation to worldly illusions, veils and troubles so that we turn away from this futile darkness
towards illumination. Intellectual or abstract advice is far less effective than direct experience of worldly distractions, which can prompt one to seek
remedies and healing from its poisons.
Hikam 231
Useful knowledge is that whose ray of light expands in the breast and removes the veils of the heart.
When higher lights and insights act upon the heart they energize it and open up new vistas of unveiling an d knowledge . Effectiv e knowledg e
relate s t o cautiou s awareness , resultin g i n consideratio n of outcome s an d attainmen t o f a desirabl e destin y base d o n constan t awarenes s
o f Hi s Presenc e and Effulgence.
Hikam 232
The best knowledge is the one accompanied by cautious awareness.
Knowledge is a source of power, and if you do not approach it with the correct courtesy it will be counter p roductive. In order for you to benefit
from true knowledge, you need to have submission, sincerit y an d trus t i n Hi s Merc y an d Grac e a s wel l a s cautio n an d fea r o f Hi s
Absolut e Power . If knowledg e i s no t boun d i n thes e cloak s o f modest y an d humility , i t ma y brin g abou t increase d love o f thi s world ,
includin g lov e o f reputation , an d ma y resul t i n on e falsel y attributin g Divin e Attributes t o th e self.
Hikam 233
When knowledge is accompanied by fearful awareness, it is for you. Otherwise , i t i s agains t you.
One of the signs of fearful awareness of Allah is a lack of care for personal reputation or position wit h people , o r anxiet y regardin g provision s
an d livelihood . Thus , th e pat h o f knowledg e i s bordered b y regula r signpost s agains t pitfalls , whic h includ e vanit y an d attachment s t o
wealt h an d power. Awarenes s o f Hi m increase s ou r preparednes s fo r th e Hereafte r an d thu s facilitate s eas e i n th e face o f worldl y
uncertainty.
Hikam 234
Whe n i t pain s yo u tha t yo u ar e no t popula r wit h people , o r tha t the y come t o yo u wit h rebukes , the n refe r t o knowledg e
o f Alla h i n you . Bu t i f the knowledge of Him in you does not satisfy or convince you, then your afflictio n a t no t bein g conten t
wit h tha t knowledg e i s wors e tha n your affliction due to the pain caused by people.
There are many obvious as well as subtle reasons that one is not attractive to people. Some of these reasons are great blessings, while others are
due to personal faults and shortcomings. In all cases, if th e seeke r i s i n tru e submissio n t o Hi m wit h tota l fait h an d reliance , the n hi s
concer n regarding huma n relationship s wil l b e insignifican t compare d t o th e relationshi p alread y establishe d wit h Him. One’s trouble and
loss is greater when one calls Allah by the tongue, yet pursues creation and expect s a n answe r fro m it.
Hikam 235
He only brought affliction upon you from them so that you do not rely upon them. He wanted to move you away from all things so
that you are not distracted from Him by anything else.
To see creations as separate entities from the Creator can only cause us trouble and affliction at some time or another. The wise seeker will realize
that he cannot rely on anyone except the One. Creational trouble s on e driv e toward s relianc e upo n th e Creato r an d fre e th e hear t fro m
attachment s t o other tha n Him . Th e natur e o f thi s worl d i s tha t al l huma n relationship s ca n caus e troubl e an d har m unless base d o n th
e pat h t o Him , b y Hi m an d fro m Him . Al l o f creation , i n truth , ar e Hi s slave s and messengers.
Hikam 236
Whe n yo u kno w tha t Shayta n does not forget you, then do not forget Him Who has your forelock in His Hand.
Shayta n i s a creatio n o f Alla h t o b e recognize d an d thu s avoided . I t i s lik e a viru s tha t afflict s the weak , bu t ha s n o effec t upo n th e
stron g an d healthy . Th e diligen t seeke r i s constantl y awar e of Shayta n an d hi s subtl e ways , an d i s i n constan t remembranc e an d
dependenc e upo n th e Merciful, Rahman , th e Maste r o f al l creation . Depen d o n Hi m alway s wit h hig h expectation s an d tota l trust, an d
yo u wil l se e wonders.
Hikam 237
H e mad e Shayta n your enemy so that He could drive you towards Himself. And He caused disturbance of the self so that you
continue drawing close t o him.
Fo r th e diligen t seeker , Shayta n ca n b e a n instrumen t o f movemen t toward s Rahman . B y avoiding you r enemy , yo u mov e close r t o
you r friend . Whe n yo u becom e awar e o f you r lowe r sel f an d its changin g tendencie s fo r worldl y pleasure s an d frivolou s pursuits , yo u
realiz e tha t th e onl y safe have n lie s wit h Him . Thus , realizin g th e weaknesse s o f th e sel f an d it s vulnerabilit y i s balance d by
acknowledgin g Hi s Gloriou s Qualitie s an d constan t protectiv e Guidanc e an d Presence.
Hikam 238
He who ascribes humility to himself is in fact really proud, for humility onl y arise s ou t o f a sublim e state . S o whe n yo u attribut
e humilit y t o yourself, then indeed you are the proud one.
The lower nature of the self is to deny its base qualities and to cover them up. There is a big difference betwee n attributin g a qualit y t o yourself ,
an d qualifyin g indirectl y fo r tha t state . Whe n yo u attribute humilit y t o yoursel f yo u ar e gracin g an d honoring it , an d thu s contradictin g th
e rea l presenc e of humility . Tru e humilit y relate s t o whe n yo u se e yoursel f mor e debase d tha n i t i s possibl e t o describe.
Hikam 239
The humble being is not the one who, when humble, sees himself above what he has done. Rather, the humble one is he who, when
humble, sees tha t h e i s belo w wha t h e ha s done.
Whoever ascribes any value of humbleness to himself has no share in the true attribute of humility. I t i s als o sai d that , h e wh o see s i n creatio n
anyon e wh o i s wors e tha n himself , i s arrogan t and haught y fo r i n trut h th e basi c natur e o f th e sel f i s despicable . Whoeve r doe s no t
se e an y virtuous state or station for the self is indeed humble.
Hikam 240
True humility originates from witnessing His Greatness and the manifestatio n o f Hi s Attributes.
When you truly realize Allah’s immense Qualities and Attributes, His Powers, Eternity, Beauty, Majesty , Self-Dependence , Merc y, etc. , the n
yo u ca n understan d huma n weakness , frailt y and dependenc e o n Him . Wit h thi s compariso n arise s humility.
Hikam 241
Nothing can remove you from your [human] attributes other than witnessin g Hi s Attributes.
An aspect of natural human distraction is the illusion that we have “independent” power or ability, lif e o r knowledge . Th e basi c foundatio n o f
huma n existenc e i s th e shado w o f th e Ligh t o f Allah reflecte d throug h th e huma n spiri t ( Ruh ) . W e ca n onl y transcen d th e shadow s o
f thi s transitory existenc e b y witnessin g Hi s Eterna l Light.
Hikam 242
The believer is preoccupied with praising Allah rather than being grateful to himself, and he is preoccupied with his duties towards
Allah rather than remembering his good fortune.
The faithful seeker will not attribute any higher qualities to himself, because he is preoccupied with contemplating Allah’s Attributes. Indeed, he
cannot even consider his good fortune and blessings, a s h e i s constantl y preoccupie d wit h remembranc e o f th e Origina l Sourc e an d Caus e
o f hi s experiences. Th e diligen t seeke r i s preoccupie d i n gratitud e t o Alla h an d i s i n ‘ taqwa ’ .
Hikam 243
The lover is not the one who hopes for a recompense from his beloved or has a demand from Him. The lover is indeed the one who
sacrifices for you; the lover is not the one on whom you expend.
True love is not based on reason or a transaction; it is simply unconditional dedication and devotion. The lover is simply drawn and driven to the
beloved. The mother loves her offspring, however ugly or imperfect they may be. The origin of all love or passion is a divine quality imprinted in
our primal makeu p fo r th e purpos e o f ascendin g toward s Him.
Hikam 244
Were it not for the ability of souls to wander in different arenas, progress for the seekers would not be realized. There is no distance
between you and Him to be traversed, nor is there any severance between you and Him that you need to overcome in order to arrive.
The human souls wander in the world of activities like horses being trained and groomed in their arenas. Allah, Who is closer to us than closeness
itself, has decreed that His Mercy and Light permeate al l existences . W e canno t improv e o n Hi s Constan t Presenc e an d Mercy . Th e
journe y yo u imagine you are taking is simply to do with exploring the self and transcending it towards its Source and Origin. We are stimulated by
His Design and Will and will increase in consciousness of Him by His Grace.
Hikam 245
He put you in the intermediary world between His Kingdom and His Realm to teach you the importance of your rank amongst His
created beings, and to tell you that you are a jewel in which the pearls of His creation are hidden.
The human soul is an inter-space between the physical world and the spiritual. We contain all aspect s o f th e universe , gros s an d subtle . A t th
e lowe r en d w e contai n th e vegeta l sel f an d th e animal self with our physical structure. At the higher end we are a rational self and a spirit
without bounds. People of the middle path recognize and contain the lower selves and are thereby illumined through pure hearts reflecting the
Original Light and Source.
Hikam 246
The cosmos contains you in respect of your bodily nature, but it does not do so with regard to your spiritual nature.
We are created in this world and yet we are not of it. We relate and interact in this world with our bodies, minds and senses, and there is an
appropriate ecology for our physicality, but this existence wil l no t satisf y ou r spiritua l needs . Thes e ca n onl y b e full y develope d beyon d th
e worl d o f matter, causality and time/space. That is the pure Divine Dominion.
Hikam 247
So long as the domains of the invisible worlds have not been opened to the seeker, the created being is imprisoned by what
surrounds him and is confined to self-endearment.
All human beings are the children of Adam and as such are all spiritual seekers. In reality, no worldly achievements, security or riches will ever
suffice. We are only awakened when inspirations and openings from the Unseen thrill the heart and bring about the realization that our Source and
Origin is Divine Light and that this world i s a shiftin g galler y o f illusions.
Hikam 248
So long as you have not witnessed the Maker, you are amongst created beings. But when you have witnessed Him, created beings are
with you.
The seeker is chasing illusory worldly harmony and security and as such is caught in creational change , confusion , aspiratio n an d ambition . I t i s
onl y whe n yo u begi n t o awake n t o th e Divine Presenc e tha t yo u journe y awa y fro m creatio n t o th e Creator . An d i t i s onl y whe n yo
u ar e confined t o you r Creato r tha t creatio n seek s you , rathe r tha n yo u seekin g creation . Thi s i s th e statio n o f inner jo y an d
contentmen t tha t al l creatio n aspire s to , wit h o r withou t a pat h t o follow.
Hikam 249
It is not a condition for being amongst the enlightened ones that you must den y huma n attributes . Bein g amon g th e saint s i s
analogou s t o the illumination of the sun in daytime: it appears on the horizon, but is not of it. Sometimes the suns of His
Attributes shine upon the night of your existence, and sometimes He withdraws that from you, thus returning you t o you r
limitations . S o daytim e i s no t fro m yo u o r t o you , bu t rathe r it come s upo n you.
In this existence we cannot deny the human self and renounce totally its lower nature and needs. We must be honest and admit the darkness of the
soul and its lower tendencies. But, like the night, it can b e covere d b y th e effulgen t ligh t risin g fro m th e eas t t o th e west . Th e mor e th e
seeke r realize s his limitation s an d i s cautiou s regardin g hi s slavehood , th e longe r h e wil l experienc e delight . Th e sincere seeker will
attribute needs and limitations to himself and Constant Glory and Greatness to his Lord b y recognizin g huma n bound s and His Limitlessness.
Cas t you r nigh t asid e b y piercin g throug h it wit h th e spea r o f abandonmen t an d fearlessnes s o f death.
Hikam 250
He guides by His created things to the existence of His Names and by the existence of His Names He points to the permanence of His
Attributes. By the permanence of His Attributes He points to the reality of His Essence, since it is impossible for an Attribute to be
self-subsistent. He reveals the perfection of His Essence to people of ecstatic attraction to Him, then He turns them back to the
witnessing of His Attributes. Then He returns the m t o attachmen t t o Hi s Names , the n h e turn s the m bac k t o th e witnessing
of His created things. As for the wayfarer, the case is the opposite. The end for the wayfarer is the beginning for the people of
ecstasy. But this is no t t o b e take n literally , fo r bot h migh t occu r o n th e path , on e i n his ascending and one in his descent.
All existential entities or events indicate meanings and patterns, which relate to divine qualities and names . Hi s Essenc e i s th e unifyin g an d
controllin g fiel d behin d th e universe . Al l physica l realities ar e connecte d wit h th e meaning s behin d them . Whateve r exist s ha s a n attribut
e o r a nam e which controls it. With deep contemplation and sensitivity, one comes to realize that all of these Attributes mee t i n On e Uniqu e
Essence . Th e wayfare r ascend s fro m physica l attribute s t o th e Divin e Ligh t and Essence . A s fo r thos e intoxicate d wit h Hi s Love , the
y star t b y witnessin g Allah’ s Essenc e in bewilderment , an d the n descen d t o Attribute s an d existentia l realities . Th e wayfare r o n th e
other hand , i s constantl y concerne d wit h Allah’ s manifestatio n an d hi s relationshi p wit h creations , meanings and Attributes, ending with
witnessing the Essence. The God-intoxicated ones descend from Him toward s creatio n whils t th e norma l wayfare r ascend s fro m creatio n
toward s th e Creator.
Hikam 251
No one knows the value of the lights of hearts or their secrets except in the Unseen world, just as the lights of the heavens do not
manifest, except in th e visibl e worl d o f th e kingdom.
The lights and inspirations which come to the believing heart descend from another dimension, and canno t b e measure d an d contained . Equally ,
th e onl y evidenc e w e hav e o f heavenl y light s i s what w e witnes s i n th e earthl y kingdom . Th e ligh t o f fait h i n th e hear t wil l continu e t
o th e Hereafter, wherea s othe r worldl y light s an d manifestation s wil l cease.
Hikam 252
To experience the fruits of obedience in this world are the good tidings for those who have performed them and are a prelude for
further reward in th e Hereafter.
Most good actions have a reward in this world as well as in the Hereafter. The Generous Lord encourage s th e doer s o f virtuou s actio n b y
givin g the m som e immediat e reward s suc h a s contentment a t hear t an d increase d faith . Bu t th e ultimat e benefi t an d provisio n depend s
upo n ou r readines s f other next phase of life beyond time and space.
Hikam 253
Hikam 253
Ho w ca n yo u see k recompens e fo r a dee d H e bestowe d upo n yo u ou t of charity? Or how can you seek recompense for a
sincerity he has gifted upon you?
As all life is a gift from the Ever-Living Creator, so in reality the Source of all action is Allah. The sincer e seeke r wil l therefor e onl y prais e an d
than k Hi m fo r an y goo d actio n tha t emanate s fro m Him. I n al l aspect s w e posses s n o power , attribut e o r existence , excep t tha t whic
h ha s bee n grante d t o us.
Hikam 254
The lights of some people precede their invocations, while the invocations of some people precede their lights. One invoker calls
Him to illuminate hi s heart , whils t anothe r invoker’ s hear t i s illumine d an d thu s h e calls Him.
There are those who embark upon invocation because their hearts have been thrilled by inspirations an d Divin e Presence ; an d ther e ar e thos e
wh o invocat e i n orde r t o cleans e thei r hearts , s o tha t lights an d delight s ca n descen d upo n them . Accordin g t o th e statio n o f th e
invoker , i t i s eithe r invocation tha t precede s lights , o r vic e versa.
Hikam 255
Ther e i s h e wh o invoke s s o tha t hi s hear t get s illumined , an d thu s h e i s in remembrance. And there is he who invokes with
his heart illumined, and he is in remembrance. He whose remembrance and light equate, will be guided by his remembrance and
following of his light.
Those whose invocation and lights are equal can be guided by their awareness. Seekers need to embar k upo n invocatio n i n orde r t o improv e
th e conditio n o f thei r hearts . An d thos e whos e hearts ar e pur e nee d t o maintai n the m wit h invocation . Th e enlightene d one s ar e thos e
wh o invok e an d are illumine d simultaneously . Onl y suc h a balance d bein g i s worth y o f bein g followed.
Hikam 256
There would not be any manifestation of outer awareness unless it is based o n inne r contemplatio n an d witnessing.
If you are in a true state of remembrance and invocation, your inner state would also be in reflection and delight. You can only pretend and put up
a face for a short time. The vessel will ooze what is in it.
Hikam 257
H e mad e yo u witnes s befor e yo u wer e aske d t o profess , an d thu s al l faculties admitted His Divinity while hearts and the
innermost realized His Unity.
Creations can only express what is latent in their own reality. Sugar expresses its glorification through its sweetness, vinegar confesses though its
sourness, and pain is declared through agony. Ever y bein g worship s b y followin g it s Lord’ s origina l desig n imprinte d withi n it . I t i s onl y
the huma n spiri t tha t ha s alread y bee n expose d t o an d soake d i n th e cosmi c ocean s o f Absolut e Unity an d th e pur e hear t wil l reflec t
tha t truth.
Hikam 258
H e ha s ennoble d yo u wit h thre e graces . H e mad e yo u remembe r Him , and had it not been for His Grace, you would not have
been worthy of the flow of the invocation of Him within you. He made you remembered by Him sinc e H e confirme d Hi s
relationshi p wit h you . An d H e mad e you remembered by those with Him, thereby completing His Grace upon you.
The contemplative seeker is in constant remembrance and awareness of the Source and root of life withi n him . Th e illumine d on e i s remembere
d b y seeker s an d lover s o f Allah . Th e ultimat e gif t is tha t H e ha s selecte d u s an d absorbe d u s i n Hi s Light , purel y ou t o f Hi s
Generosit y an d Love.
Hikam 259
A life may be long in years but short in outcome, and many a life is short in years but great in effects.
Time as measured by humans is relative. We sometimes experience great openings or events during shor t period s o f tim e an d vic e versa . Tha t
i s wh y o n th e Da y o f Reckoning , s o man y peopl e wil l say, “W e wer e no t o n th e eart h fo r longe r tha n a da y o r a n hour” . I t i s no t
th e duratio n o f one’ s lif e that matter s whe n i t come s t o th e qualit y o f th e hear t an d th e awakenin g o f spirit . Wha t matter s i s the
realizatio n o f Hi s Unity , withi n tim e an d beyon d it.
Hikam 260
Whoever has been blessed in life attains in a short time such gifts from Allah that cannot be contained by description or by allusion.
In this day and age we are overly concerned with prolonging life. But what we are often doing is onl y prolongin g oute r struggle , miser y an d ol d
habits . I f goo d healt h an d a pleasan t lif e d o no t lead t o awakenin g t o th e ligh t withi n us , the n a lif e i s wasted . I f enlightenmen t i s
attained , the n i t is irrelevant whether our life is long or short. Thus the enlightened ones act by Truth beyond the personal arena of outer
transactions. Their work sometimes appears miraculous or of lasting duration beyon d explanation.
Hikam 261
It would be most disappointing if you are relieved from preoccupations and then do not move towards Him, or if there were but few
hindrances and yet you do not travel to Him.
We can make our lives hectic and full of preoccupations and commitments. One is indeed fortunate enoug h t o hav e a perio d i n lif e wit h spac e
an d tim e availabl e t o advanc e toward s spiritua l awakenings. Thes e opportunitie s mus t b e graspe d befor e i t i s to o late.
Hikam 262
Reflection is the journey of the heart within the arenas of diverse creation.
Spiritual growth is founded on reflections and contemplations. At all levels, sincere and deep reflections revitalize the heart and bring forth subtle
openings and knowledge. It is by means of a health y hear t tha t yo u begi n t o realiz e th e Divin e Unit y behin d creationa l diversity , an d th e
healthy hear t i s tha t whic h i s energize d b y constan t awarenes s an d witnessing.
Hikam 263
Reflection is the lantern of the heart, so when it leaves the heart has no light.
Nourishment of the heart is a function of its purity and availability for reflection and inspiration. That is why we desire steady health, mental
quietude and a wholesome heart. Without this nourishment lif e i s barre n an d confused . Whe n th e hear t i s alight , witnessin g an d awarenes s
bring s fort h the cognitive potential and higher consciousness in us.
Hikam 264
Reflection is of two kinds: the reflection of faith and confirmation, and th e reflectio n o f contemplatio n an d witnessing . Th e firs
t i s fo r th e people of intellect and scholarship and the second is for people of witnessing and insight.
The reflection of people of reasoning will increase their faith and take them higher than the limitations o f caus e an d effect . Th e reflectio n o f
enlightene d witnesse s wil l onl y increas e thei r inspiration s and channel s t o th e Unseen . Ther e ar e man y phase s i n huma n progres s fro m
th e gros s t o th e subtl e and i n eac h phas e th e nourishmen t differs . Alla h i s th e Ligh t o f Light s an d al l o f creatio n reflect s an aspec t o f
thi s Origina l Light , t o varyin g degree s o f densit y o r luminosity.
Treatises
The First Treatise
Amongst the things that he wrote to some of his friends, (may Allah be pleased with him) he said: No w then , beginning s wil l brin g fort h thei r
hithert o unknow n end , an d thu s h e wh o begin s by Alla h wil l en d wit h Allah.
That which preoccupies you is that which you desire and rush towards, and that which you hav e lef t behin d yo u care d les s for , an d whoeve r i
s certai n tha t Alla h i s callin g hi m i s sincer e i n his seeking Him. And he who knows that all matters are in Allah’s hands will in every aspect rely
upon Him . I t i s certai n tha t th e foundatio n o f thi s existenc e wil l b e demolishe d an d it s valuable s wil l be strippe d away . Thu s th e
intelligen t bein g i s mor e joyou s ove r th e permanen t tha n tha t whic h is transient . H e i s illumine d an d gla d tiding s ar e eviden t upo n him .
Thu s h e turn s awa y fro m thi s abode and shuns it altogether. He does not take this world as a secure home, but will increase his yearning fo r
Alla h whil e i n i t an d wil l journe y toward s Him , relyin g upo n Him . Th e moun t o f hi s determination wil l b e i n constan t journe y an d wil l
no t res t unti l i t i s i n th e Divin e precinct , th e caus e o f intimacy, the place of openings, and facing, and presence, and discourse, and
witnessing and viewing.
And thus, the Presence becomes the nest of their hearts, which they run to and dwell in. And whe n the y descen d t o th e spher e o f obligation s
o r t o th e lan d o f changin g fortune s the y d o s o with permission , stabilit y an d certainty . Fo r the y d o no t tak e o n thei r obligation s (t o
Allah ) wit h discourtesy o r distraction , no r d o the y tak e t o thei r (worldly ) fortune s wit h lus t an d passion , bu t instead , they hav e entere d
therei n b y Allah , fo r Allah , fro m Alla h an d t o Allah.
And say: “My Lord, make me enter a truthful entering, and make me return a truthful return”, s o tha t I wil l se e You r Strengt h an d Powe r whe
n Yo u mak e m e enter , an d wil l surrende r an d commit mysel f t o Yo u whe n Yo u mak e m e g o ou t (t o creation) . An d besto w upo n m
e authorit y an d giv e me success and assistance and give help through me and not against me. It will help me to be aware of myself, and obliterate
me from the influences of my senses.
The Second Treatise
Amongst the things that he wrote to some of his friends, he said (may Allah be pleased with him): Although the eye of the heart witnesses that Allah
is the One and Only Giver, shari` a requires fro m u s tha t w e mus t b e i n gratitud e t o Hi s creation.
Indeed, in that matter, people are of three categories. One is distracted, immersed in his distractions , whic h ar e strengthene d b y hi s senses ,
blinde d wit h regard s t o hi s spiritua l insight . Thus he perceives generosity emanating from creation and does not witness it as emanating from
the Lord o f creation , eithe r ou t o f conviction , i n whic h cas e hi s shir k i s evident , o r els e ou t o f dependenc e on appearances , i n whic h
cas e hi s shir k i s subtle.
The second is a being of truth, who has disappeared from creation and is witnessing the true King and has ignored causality by witnessing the root
of all causes. Thus he is a slave facing the truth and its splendor appears upon him. A traveler following the path has realized its end, except tha t h
e i s drowne d i n light s an d doe s no t relat e t o creation . Hi s intoxicatio n prevail s ove r hi s sobriety, hi s gatherednes s ove r hi s dispersion ,
hi s obliteratio n ove r hi s ongoingnes s an d hi s absenc e ove r his presence.
The third is that of a servant who is more perfect than the second: he drinks, and increases in sobriety ; h e i s absent , an d increase s i n presence
; hi s gathere d nes s doe s no t vei l hi m fro m hi s separation, no r doe s hi s separatio n vei l hi m fro m hi s gatheredness ; hi s obliteratio n doe s
no t overcom e his ongoingness , no r doe s hi s ongoingnes s diver t hi m fro m hi s extinction . H e act s justl y toward s everyone and gives
everyone his proper due.
The Third Treatise
He said (may Allah be pleased with him):
When he was asked with regards to the Prophet’s words, “And my eye’s delight has been made to be in prayer,” whether that was particular to
the Prophet or whether anyone else has a share or part in it, he answered:
Indeed, the delight of the eye by witnessing is according to the ability to know the witnessed. The gnosis of the Messenger is not like the gnosis of
someone else; accordingly, someone else’s deligh t o f ey e i s no t lik e his.
We have said that the delight of his eye in his prayers was through witnessing the Majesty of Hi m Wh o i s bein g contemplate d onl y becaus e h e
himsel f indicate d tha t by , “i n th e prayer” , fo r he did not say “by means of prayer”, since (peace and blessings be upon him) his eye was not
delighted by means of something other than his Lord. How could it be otherwise? For he points to this station and commands others to realize it
with his words, “Worship Allah as if you were seeing Him,” since it would have been impossible for him to see Him and at the same time witness
someone else beside Him.
An d i f someon e wer e t o say , “Th e deligh t o f th e ey e ca n b e b y mean s o f praye r becaus e i t i s a grac e o f Alla h an d emerge s fro m
Allah’ s blessin g itself . So , ho w i s i t on e canno t ascen d b y mean s of it , o r ho w i s i t th e eye’ s deligh t canno t b e ha d b y mean s o f it ?
Fo r Alla h says , “Say : ‘I n th e Grac e of Alla h an d i n Hi s Mercy , i n tha t the y shoul d rejoice’.”
If that were said, then you must know that the significance of the verse, for those who meditate o n th e inne r meanin g o f th e statement , i s t o b
e foun d i n th e mai n clause , fo r H e says , “i n tha t they shoul d rejoice, “ an d not , “i n tha t yo u shoul d rejoice , O Muhammad” . I n othe r
words , “Sa y t o them: le t the m rejoic e b y mean s o f generou s act s an d kindness , bu t le t you r rejoicin g b e wit h Him , the Bestower of
Grace,” just as, in another verse, He says, “Say: Allah! Then leave them engrossed in thei r games”.
Abu Bakr as-Siddiq (may Allah be pleased with him) said to Aìsha (may Allah be pleased wit h her) , whe n he r innocenc e wa s reveale d
throug h th e tongu e o f th e Prophet , “ O Aìsha , express gratitude to the Messenger of Allah!” Then she said, “By Allah, I am in gratitude only
to Allah!” Abu Bakr had pointed out to her the more perfect station of ongoingness that requires the recognition o f create d things . Alla h says ,
“Giv e thank s t o M e an d t o th y parents. ” An d th e Prophe t said , “He wh o doe s no t than k mankin d doe s no t than k Allah. ” A t tha t tim
e sh e wa s veile d fro m he r external senses and absent from creation, so that she could only witness the One and Only Compeller.
The Fourth Treatise
Amongst the things that he wrote to some of his friends (may Allah be pleased with him), he said: Wit h regard s t o th e adven t o f blessings ,
peopl e ar e o f thre e categories . T o th e firs t belong s the on e wh o rejoice s a t th e blessings , no t i n respec t t o th e Bestowe r o r
Originator , bu t i n respec t t o his pleasur e i n them . Thos e wh o ar e distracte d belon g t o th e forgetful , an d Allah’ s word s hol d tru e for
them : “Until , whe n the y rejoice d i n tha t whic h the y wer e given , W e seize d the m suddenly”.
To the second category belongs the one who rejoices at blessings in as much as he sees them as blessing s fro m Hi m Wh o sen t the m o r a s
grac e fro m Hi m Wh o delivere d the m t o him . Alla h refers t o hi m wit h Hi s words , “Say : B y th e grac e o f Alla h an d b y Hi s Merc y i n
tha t the y shoul d rejoice . It is better than that which they hoard”.
To the third category belongs the one who rejoices in Allah. Neither the exterior pleasure of blessing s no r thei r interio r grace s diver t him .
Instead , hi s visio n o f Allah , hi s concentratio n o n Him, diverts him from what is other than He so that he contemplates only Him. Allah refers to
him with His words, “Say: Then leave them engrossed in their games”. Allah revealed to David: “O David, sa y t o th e truthful : Le t the m rejoic e
i n Me , le t the m fin d jo y i n m y invocation!”
May Allah make your joy and ours in Him and in the contentment that comes from Him; may H e pu t u s amongs t thos e wh o understan d Him ;
ma y H e no t pu t u s amongs t th e forgetful ; an d ma y He lea d u s i n th e pat h o f thos e wh o hav e fearfu l awarenes s o f Alla h wit h Hi s
Grac e an d Generosity.
Intimate Discourses (Al-Munajat)
And he said (may Allah be pleased with him!):
1. Allah, I am poor in spite of my apparent wealth, thus how can I not be poor in my tru e impoverishment?
2. O Allah , I a m ignoran t i n spit e o f m y knowledge , s o ho w ca n I no t b e mos t ignoran t in m y ignorance?
3. O Allah , th e diversit y o f You r plannin g an d th e spee d o f arriva l o f You r Decrees preven t You r gnosti c servant s fro m takin g fo r
grante d you r gift s o r despairin g o f You durin g affliction.
4. O Allah, from me comes what is in keeping with my blameworthiness, and from You come s wha t i s i n keepin g wit h You r Generosity.
5. O Allah , Yo u hav e attribute d t o Yoursel f Gentlenes s an d Kindnes s toward s m e before th e existenc e o f m y weakness , s o woul d Yo
u the n hol d the m bac k fro m m e afte r the manifestatio n o f m y weakness?
6. O Allah, if virtues arise from me that is because of Your Grace and Favor upon me. An d whe n wrongdoing s appea r fro m me , Yo u certainl
y hav e caus e t o judg e me.
7. O Allah, how can You leave me to myself, for You are responsible for me? And how coul d I b e harme d whil e Yo u ar e m y ally ? O r ho w
coul d I b e disappointe d i n You, whilst You welcome me? Here I am pleading my impoverishment to You. How can I beg You by means that
are not possible to reach You? Or how can I complain to You o f m y stat e whils t i t i s no t hidde n fro m You ? O r ho w ca n I expres s mysel f
t o Yo u in my speech, since it has been evident to You and has emanated to You? Or how can my stat e no t improv e a s i t ha s bee n
progressin g b y Yo u an d toward s You?
8. O Allah, how Gentle You are with me in spite of my great ignorance, and how Mercifu l Yo u ar e wit h m e i n spit e o f m y despicabl e
actions!
9. O Allah , ho w Nea r Yo u ar e t o me , an d ho w fa r I a m fro m You!
10. O Allah , ho w Kin d an d Considerat e Yo u ar e t o me ! S o wha t i s i t tha t veil s m e from You?

11. O Allah , fro m th e diversit y o f create d thing s an d th e change s o f states , I kno w tha t it is Your desire to make Yourself known to me in
everything so that I will not remain ignoran t o f Yo u i n anything.
12. O Allah, whenever my blameworthiness makes me dumb, Your Generosity makes me articulate , an d wheneve r m y attribute s mak e m e
despair , You r Grace s giv e m e hope.
13. O Allah , i f someone’ s virtue s ar e vices , the n surel y hi s vice s ar e vices ? An d when someone’ s inne r realitie s ar e pretensions , the n
certainl y hi s pretension s ar e preten sions?
14. O Allah , You r Confirme d Judgment an d You r Compellin g Wil l wil l hav e lef t no speec h t o th e articulate , o r an y stat e t o hi m wh o
ha s a state.
15. O Allah , ho w ofte n ha s You r Justic e destroye d th e dependenc e upo n man y obedience s I ha d adhere d t o an d state s I ha d
developed – You r Justic e ha s destroye d my dependenc e o n thi s an d wha t save d m e wa s You r Grace.
16. O Allah, You know that even though obedience has not remained a resolute action on my part, it has remained as a love and a firm
determination.
17. O Allah , ho w ca n I hav e wil l whil e Yo u ar e th e Compeller , o r ho w ca n I no t hav e will whil e Yo u ar e th e Commander?
18. O Allah , m y waverin g amongs t create d thing s inevitabl y make s th e Sanctuar y distant, s o gathe r m e t o Yo u b y mean s o f servic e t o
You.
19. O Allah , ho w ca n on e argu e inferentiall y o f Yo u b y tha t whic h depend s o n Yo u fo r its existence ? Doe s anythin g othe r tha n Yo u
manifes t wha t Yo u d o no t have , s o tha t it becomes the manifester for You? When are You ever absent that You are in need of a proof of
giving evidence of You, and when are You so distant that it is created things themselves that lead us to You?
20. O Allah , blin d i s th e ey e tha t doe s no t se e Yo u watchin g ove r it , an d vai n i s the transactio n o f a servan t wh o ha s no t bee n give n
a shar e o f You r Love.
21. O Allah , Yo u hav e commande d m e t o retur n t o create d things , s o retur n m e t o them illumine d b y th e light s an d th e guidanc e wit h
insigh t s o tha t I ma y retur n fro m the m to Yo u jus t a s I reache d Yo u fro m them , wit h m y innermos t protecte d fro m bein g taken b y the
m an d m y aspiration s se t highe r abov e dependenc e o f them . For , truly , Yo u have powe r ove r everything.
22. O Allah , Her e i s m y lowlines s manifes t befor e You , an d her e i s m y stat e no t hidden fro m You . Fro m Yo u I see k arriva l t o You .
An d b y Yo u I a m guide d t o You . Thu s lead m e t o Yo u b Youy r ligh t an d se t m e u p befor e Yo u throug h sincerit y o f servanthood!
And he said (may Allah be pleased with him):
23. O Allah , teac h m e fro m th e treasure s o f You r Knowledge , an d protec t m e b y mean s of th e subtlet y o f you r sanctifie d Name.
24. O Allah, confirm me in the true state of the near ones to You, and make me a wayfarer alon g th e pat h o f th e peopl e o f attractio n t o You.
25. O Allah , throug h You r direction , mak e m e dispens e wit h self-direction , an d through You r choosin g fo r m e mak e m e dispens e wit h
m y choosing ; an d mak e m e centered regardin g m y impoverishment.
26. O Allah , pul l m e ou t o f m y self-abasemen t an d purif y m e fro m shirk . I see k Your Help , s o hel p me ; i n Yo u I trust , s o entrus t m
e t o n o on e else . Yo u d o I ask , s o d o not disappoin t me ; I desir e You r Grace , s o d o no t disgrac e me . You r Kindnes s d o I desire, d
o no t refus e me ; i t i s t o Yo u tha t I belon g s o d o no t banis h me ; an d a t You r doo r I stand , s o d o no t ejec t me.
27. O Allah, Your contentment is sacred devoid of cause, so how can it be that any benefit could reach You from me? You are in Essence Self-
sufficient and thus no benefit can come to You, so how can You not be independent of me?
28. O Allah, certainly Destiny and Decree have overcome me, and my desires which are tied with passionate attachments have imprisoned me.
Thus be my Helper, so that You will enable me to overcome these shortcomings and help others through me. You will b e th e Sourc e o f m y
enrichmen t an d thu s I ca n d o withou t asking . Yo u ar e th e One Wh o make s th e light s shin e i n th e heart s o f You r saints , s o tha t the y
kno w Yo u and affir m You r Oneness , an d Yo u ar e th e On e Wh o purifie s th e heart s o f You r lovers , so tha t the y d o no t lov e seein g
othe r tha n Yo u an d tak e refug e i n non e bu t You . Yo u are th e On e Wh o give s the m solace , whils t th e worl d make s the m forlorn .
Yo u ar e the One Who guides them till the landmarks become clear for them. What does he find, he who has lost You, and what does he lose, he
who has found You.? Whoever is content wit h a substitut e fo r Yo u i s certainl y a t a loss , an d whoeve r stray s awa y fro m Yo u is certainl y
lost.
29. O Allah , ho w coul d hop e b e pu t i n wha t i s othe r tha n You , fo r Yo u hav e no t cu t off You r Benevolence ? Ho w ca n anyon e see k
othe r tha n You , an d Yo u hav e neve r sev ere d You r Benevolence . Ho w coul d anyon e as k You , fo r Yo u hav e no t change d the habits
of giving. O He who makes His beloved friends taste the sweetness of intimacy wit h Himself , s o tha t the y stan d befor e Hi m wit h praise , an d
O H e wh o clothe s His saint s wit h reverenc e toward s Himsel f s o tha t the y ar e establishe d i n Hi s Glory . You ar e th e Invoke r prio r t o
invokers , Yo u ar e th e Origi n o f Benevolenc e prio r t o servants turnin g t o You , Yo u ar e th e Munificen t i n givin g prio r t o th e askin g o f
seekers , and Yo u ar e th e Bestowe r o f gift s an d the n Yo u hav e give n u s mor e du e t o th e goo d loan.
30. O Allah , cal l m e b y You r Mercy , s o tha t I reac h You , an d dra w m e clos e b y Your blessings, so that I may draw close to You.
31. O Allah , m y hig h expectation s o f Yo u wil l neve r b e severe d fro m Yo u eve n thoug h I disobe y You , als o m y fea r wil l alway s
accompan y me , eve n thoug h I a m i n obedience t o You.
32. O Allah, the existential worlds in their impoverishment have pushed me to seek You, an d i t i s m y knowledg e regardin g You r Generosit y
tha t ha s enable d m e t o arrive befor e You.
33. O Allah , ho w ca n I b e disappointe d whil e Yo u ar e m y hope , an d ho w coul d I be disgrace d whil e m y trus t i s i n You?
34. O Allah, how can I deem myself exalted while You have affirmed me in debasement, and how can I not rejoice, for You have related me to
Yourself? How would I not be impoverished , whil e i t i s Yo u wh o hav e place d m e i n poverty , an d ho w ca n I b e in need while it is You
Who have Generosity?
35. Yo u ar e th e On e an d ther e i s n o othe r Go d beside s You . Yo u hav e mad e Yourself know n t o everything , s o nothin g i s ignoran t o
f You . I t i s Yo u wh o hav e mad e Yourself know n t o m e i n everything , s o I hav e see n Yo u i n everything . Thu s I hav e see n You
manifes t i n everything , an d Yo u ar e th e Manifes t i n everything.
36. O Yo u Wh o hav e dwelle d b y Hi s Merc y upo n Hi s Thron e an d thu s Hi s Thron e has vanishe d i n Hi s Mercifulness , i n th e sam e wa
y th e world s hav e vanishe d i n Hi s throne.
37. You have obliterated created things by Your traces, and obliterated anything other tha n You , b y envelopin g sphere s o f light.
38. O He who is veiled in the covers of His Majesty from being seen by sight or reached b y sight ! H e illumine s th e perfectio n o f Hi s Beaut y
an d Hi s Glor y i s confirme d i n the innermost . Ho w ca n Yo u b e hidde n fo r Yo u ar e th e Manifes t an d ho w ca n Yo u be absen t whe n
Yo u ar e th e Ever-Watchfu l Presence.?
39. Allah is the Granter of success and upon Him I rely.
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The Hikam The Wisdom of Ibn Ata Allah by Shaykh Fadhlalla Haeri

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The Hikam – The Wisdom of Ibn `Ata' Allah

Translation and Commentary By

Shaykh Fadhlalla Haeri

Publisher: Zahra Publications

ISBN-10 (Printed Version): 1-919897-07-0

First Published in 2004

Copying and redistribution of this eBook is strictly prohibited.

About the Translator and Commentator

Ali Allawi London Septembe r 2 001

The Hikam or Wisdom of Ibn `Ata 'Allah

Sectio n 1: Hikam 1–16

Sectio n 2 : Hikam 17–31

He whose beginning is illumined, his end will also be illumined.

Sectio n 3: Hikam 32–37

Sectio n 4: Hikam 38–42

Sectio n 5: Hikam 43–47

Sectio n 6: Hikam 48–59

Lights are the riding mounts of hearts and their secrets.

Sectio n 7: Hikam 60–68

Nothing misleads you like your illusion.

Sectio n 8: Hikam 69–74

Sectio n 9: Hikam 75–96

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

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

Section 10: Hikam 97–104

Section 12: Hikam 121–124

Section 13: Hikam 125–130

Section 14: Hikam 131–141

Section 15: Hikam 142–147

Section 16: Hikam 148-155

Section 17: Hikam 156–162

Section 18: Hikam 163-168

Section 19: Hikam 169–172

Everything depends on Divine Will, but depends on nothing else.

Section 20: Hikam 173–191

Desperate needs open up latent gifts.

Section 22: Hikam 204–209

Section 23: Hikam 210–222

Section 24: Hikam 223–237

The best knowledge is the one accompanied by cautious awareness.

Section 25: Hikam 238–264

The First Treatise

The Second Treatise

The Third Treatise

He said (may Allah be pleased with him):

Intimate Discourses (Al-Munajat)

And he said (may Allah be pleased with him!):

2. O Allah , I a m ignoran t i n spit e o f m y knowledge , s o ho w ca n I no t b e mos t ignoran t in m y ignorance?

9. O Allah , ho w Nea r Yo u ar e t o me , an d ho w fa r I a m fro m You!

10. O Allah , ho w Kin d an d Considerat e Yo u ar e t o me ! S o wha t i s i t tha t veil s m e from You?

And he said (may Allah be pleased with him):

39. Allah is the Granter of success and upon Him I rely.

eBooks By Zahra Publications

General eBooks on Islam

The Qur’an & Its Teachings

Sufism & Islamic Psychology and Philosophy

Practices & Teachings of Islam

Talks & Courses

Poetry, Aphorisms & Inspirational

Health Sciences and Islamic History

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