201. Incurable sickness results when the sweetness of passion takes possession of the heart.
202. Only an unsettling fear (kawf muz'ij) or a restless desire (shawq muqliq) can expel passion from the heart.
203. Just as He does not love the deed possessed of associationism, so similarly He does not love the heart possessed of associationism. As for the deed possessed of associationsim, He does not accept it; and as for the heart possessed of associationsim, He does not draw near to it.
And he said (May Allah be pleased with him):
204. There are lights that are allowed to arrive (al-wusool) and lights that are allowed to enter (ad-dukhool).
205. Sometimes lights come upon you and find the heart stuffed with forms of created things (suwarul aathaar); so they go back from whence they descended.
206. Empty your heart of alterities (al-aghyaar) and you will fill it up with gnostic intuitions (al-man'aarif) and mysteries (al-asraar).
207. Do not deem His giving to be slow; but rather, deem your approaching to be slow.
208. It is possible to fulfill some obligations at times, but it is impossible to fulfill the obligation of every moment, for there is no moment wherein Allah does not hold against you a new obligation or a definite matter. So how can you fulfill therein someone else's obligation when you have not fulfilled Allah's.
209. The part of your life that has gone by is irreplaceable, and that which has arrived is priceless.
210. You have not loved anything without being its slave, but he does not want you to be someone else's slave.
211. Your obedience does not benefit Him, and your disobedience does not harm Him. It is only for your own good that he commanded the one and prohibited the other.
212. His Sublimity is not increased when someone draws near to Him, and His Sublimity is not decreased when someone draws away from Him.
And he said (May Allah be pleased with him):
213. Your union with Allah is union through knowledge of Him (al-'ilmu bihi). Otherwise, Allah is beyond being united with anything or anything being united with Him.
214. Your nearness (qurb) to Him is that you contemplate His nearness. Otherwise, what comparison is there between you and the existence of His nearness?
215. The inner realities (al-haqaaiq) arrive synthetically (mujmala) in the state of illumination (at-tajallee), while their explanation (al-bayaan) comes after retention (al-wa'y). "So when We recite it, follow its recitation. Again on Us rest the explaining of it." [Quran 75: 18-19]
216. When divine inspirations comes upon you, they demolish your habits. "Surely the kings, when they enter a town, ruin it." [Quran 27:34]
217. The inspiration comes from the Presence of the Omnipotent. As a result, nothing opposes it without being smashed to bits. "Nay, but We hurl the Truth against falsehood, and it prevails against it, and lo! falsehood vanishes." [Quran 21:18]
218. How can Allah (al-Haqq) be veiled by something, for He is apparent (dhaahir) and has actual being (mawjood haadir) in that wherewith He is veiled.
219. Do not lose hope in the acceptance of an act of yours wherein you found no awareness of the Divine Presence. Sometimes He accepts an act the fruit of which you have not perceived right away.
220. Do not attest to the validity of an inspiration (waarid) whose fruits you know not. The purpose of rain clouds is not to give rain; their only purpose is to bring forth fruit.
221. After the lights of inspiration have rayed out and their mysteries have been deposited, do not seek their continuance, for you have in Allah one who enables you to dispense with everything; but nothing enables you to dispense with Allah.
222. The proof that you have not found Him is that you strive for the permanency of what is other than He, and the proof that you are not united to Him is that you feel estranged at the loss of what is other than He.
And he said (May Allah be pleased with him):
223. While varied in its manifestations, felicity (an-na'im) is only for the sake of contemplating and drawing near to Him; and, while varied in its manifestations, suffering (al-'adhaab) is due only to the existence of His veil. Therefore, the existence of the veil is the cause of the suffering, and the perfection of felicity is through the vision of the Countenance of Allah, the Generous.
224. That which hearts find in the way of worries and sadnesses is due to that which prevents their having inner vision (al-'iyaan).
225. Part of the completeness of grace (tamaau'in-ni'ma) accorded you lies in His providing you with what suffices and holding you back from what makes you exceed bounds.
226. So that your sadness over something be little, let your joy in it be little.
227. If you do not want to be dismissed, then do no take charge of a post that will not always be yours.
228. If beginnings makes you desirous, endings will make you abstinent: if their exteriors invited you, their interiors will hold you back.
229. He only made the world the place of alterities and the mine of impurities by way of inducing detachment (tazaahid) in you towards it.
230. He knew you would not accept mere counsel, so He made you sample the world's taste to a degree that separation from it would be easy for you.
231. Beneficial knowledge is the one whose rays of light expands in the mind and uncovers the veil over the heart.
232. The best knowledge is the one accompanied by fear (al-khashya).
233. If fear is united with knowledge, then it is for you; if not then it is against you.
234. When it pains you that people do not come you, or that they do so with rebukes, then return to the knowledge of Allah in you. But if the knowledge of Him in you does not satisfy you, then your affliction at not being content with that knowledge is greater than you affliction at the pain coming from people.
235. He only made affliction come at the hands of people so that you not repose in them. He wanted to drive you out of everything so that nothing would divert you from Him.
236. If you know that the devil does not forget you, then do not forget, for your part, Him who has your forelock in His hand.
237. He made the devil your enemy so that, through him, he could drive you toward Himself, and he stirred up your soul against you so that your drawing near to Him would be permanent.
And he said (May Allah be pleased with him)
238. He who attributes humility to himself is really proud, for humility arises only out of a sublime state. So when you attribute humility to yourself, then you are proud.
239. The humble man is not the one who, when humbles, sees that he is above what he does; instead, the humble man is the one who, when humble, sees that he is below what he does.
240. Real humility is the one which arises from the contemplation of His Sublimity and the illumination of His attribute.
241. Only the contemplation of His Attribute can disclose you from your attribute.
242. The believer is he who is diverted from extolling himself by the praise of Allah, and who is diverted from remembering his good fortune by the fulfillment of Allah's right.
243. The lover (al-muhibb) is not the one who hopes for a recompense from his beloved (mahboob) or seeks some object. The lover is indeed the one who spends generously on you; the lover is not the one on whom you spend generously.
244. Were it not for the arenas of the soul (mayaadeenun-nufoos), the progress of the adepts (sayrus-saa'ireen) could not be realized: there is no distance (masaafa) between you and Him that could be traversed by your journey, nor is there any particle between you and Him that could be effaced by your union with Him.
245. He put you in the intermediary world (al-aalam al-muta-wassit) between His Kingdom (Mulk) and His Realm (Malakoot) to teach you the majesty of your rank amongst His created beings and that you are a jewel (jawhara) wherein the pearls of His creations (mukawwanaat) are hidden.
246. The Cosmos (al-kawn) envelops you in respect to your corporeal nature (iuthmaaniyya), but it does not do so in respect to the immutability of your spiritual nature (thubootu roohaaniyyatika). So long as the domains of Invisible Worlds have not been revealed to him, the being in the Cosmos is imprisoned by his surroundings and confined in the temple of his nature.
247. So long as you have not contemplated the Creator, you belong to created beings; but when you have contemplated Him, created beings belong to you.
248. The permanence of sanctity does not necessitate that the attribute of human nature be non-existent. Sanctity is analogous to the illumination of the sun in daytime: it appears on the horizon but it is not part of it. Sometimes the suns of His Attributes shine in the night of your existence, and sometimes He takes that away from you and returns you to your existence. So daytime is not from you to you, but instead, it comes upon you..
249. By the existence of His created things (aathaar), He points to the existence of His Names (asmaa'), and by the existence of His Names, He points to the immutability of His Qualities (awsaaf), and by the existence of His Qualities, He points to the reality of His Essence (dhaat), since it is impossible for a quality to be self-subsistent. He reveals the perfection of His Essence to the possessors of attraction (arbaabul jadhb); then He turns them back to the contemplation of His Qualities; then he turns them back to dependence (at-ta'lluq) on His Names; and then He turns them back to the contemplation of His created things. The contrary is the case for those who are progressing (as-saalikoon): the end for those progressing (nihaaytus-saalikeen) is the beginning for those progressing is the end for the ecstatics. But this is not to be taken literally, since both might meet in the Path (at-tareeq), one in his descending (fi tadallihi), the other in his ascending (fi taraqqihi).
250. It is only in the invisible world of the Real (fi ghaybil malakoot) that the value of lights of the hearts and of the innermost centers of being (anwaaral quloob wal asraar) is known, just as the light of the sky do not manifest themselves except in the visible world of Kingdom (shaadatul mulk).
251. For those who do good, finding the fruits of acts of obedience in this world is glad tidings of their recompense in the Hereafter.
252. How can you seek recompense for a deed He bestowed upon you out of charity? Or how can you seek recompense for a sincerity He gave you as a gift?
253. The lights of some people precede their invocations (adhkaar), while the invocation of some people precede their lights. Their is the invoker (dhaakir) who invokes so that his heart be illumined; and there is the invoker whose hearts has been illumined and he invokes.
254. The outer aspect of an invocation (dhaahiru dhikr) would not be save for the inner contemplation and mediation (baatinu shuhood wa fikra).
255. He made you witness before He asked you to give witness. Thus, the outer faculties speak of His Divinity while the heart and the innermost consciousness have realized His Unity.
256. He ennobled you with three charismatic gifts (karamat): He made you an invoker (dhaakir) of Him, and had it not been for His grace, you would not have been worthy of the flow (jarayaan) of the invocation of Him in you; He made you remembered by Him (madhkoor bihi) since He confirmed His relationship to you; and He made you remembered by those with Him (madhkoor 'indahu), thereby perfecting His grace upon you.
257. Many a life is long in years but meager in fruits, and many a life is short in years but rich in fruits.
258. He who has been blessed in life attains, in a short time, to such gifts from Allah that no expression or symbolic allusion could describe.
259. It would be disappointing – really disappointing – if you were to find yourself free of distractions and then not head towards Him, or if you were to have few obstacles and then not move on to Him!
260. Mediation (al-fikra) is the voyage of the heart in the domains of alterities (mayaadin al-aghyaar).
261. Mediation is the lamp of the heart (siraaj al-qalb); so when it goes away, the heart has no illumination.
262. Meditation is of two kinds: the meditation of belief (tasdeeq) and faith (imaan), and meditation of contemplation (shuhood) and vision ('iyaan). The first is the adepts of reflective thought (arbaab al-i'tibaar), the second is for the adepts of contemplation and intellectual vision (arbaab ash-shuhood wal istibsaar).