One of the signs of relying on deeds is loss of hope when a misstep occurs.
If you make demands on Him, you doubt Him. If you seek Him, you are absent from Him. If you seek other-than-Him, you are shameless before Him. If you make demands on other-than-Him, you are distant from Him.
He whose wealth or children distract him from remembering God is lost; but the one who remembers God experiences delights sweeter than the pleasure of food and drink.
I know of nothing more useful to you than four matters: surrender to Allah, to humbly entreat Him, to think the best of Him, and to perpetually renew your repentance to Him, even if you should repeat as in seventy times in a day.
Let your invocation be the all-embracing Name, which is Allah, Allah, Allah, or if you so wish, Huwa, Huwa, Huwa; and do not violate this remembrance. Be careful lest your tongue pronounce it while other-than-He is in your heart. Let your heart be the one who utters, and your ear the one who is attentive to this invocation until the 'speaker' emanates from your Self (sirr). When you feel the emergence of the Speaker within you through the invocation, do not abandon the spiritual condition wherein you find yourself.
It may well be that you are in a bad state, but to keep company with someone worse than you would allow to see good in yourself.
When the invocation descends into the heart, if there is darkness within, it illuminates it; and if there is already light, the invocation increases the light and intensifies it.
Encompass with your mercy and compassion all animals and creatures. Do not say, "this is inanimate and has no awareness." Indeed, it does; it is you yourself who have no awareness! So let existence be as it is, and be merciful towards it with the mercifulness of the Creator in the midst of His creation.
Invoking brings the heart closer to the hereafter and keeps the world away from the heart, even though the world is around it. Invoking warns the heedless heart to abandon its pleasures and deceptions.
If you do not think well of Him because His qualities are beautiful then think well of Him because of the way He treats you.
God Most High has said, "Is the reward of virtue aught save virtue?" . . . Know, O man, that the covenant of servanthood is incumbent upon you, and that the covenant of Lordship is incumbent upon His magnanimity, as He Most High has said, ". . . and fulfill your covenant, I shall fulfill My covenant."
The covenant of your servanthood is that you be a servant to God, not to someone else, and that you know that everything except God is a servant to God, as He Most High has said, "There is none in the heaven and the earth but cometh unto the Compassionate as a servant."
Whosoever is determined to seek guidance and follow a path of right conduct must search for a shaykh from amongst those who have realization, one who follows a path methodically, who has abandoned his passions, and who has firmly established his feet in the service of his Lord.
. . . persist in that invocation until the unity of the world is subsumed for you in a single sphere, so that with the eye of your heart you will see naught in the two worlds save the One.
Paraphrased: The way of al-Junayd includes among other things abstaining constantly from resisting God Most High in whatever happens to one, whether good or bad. . . .
When the heart becomes empty, the mimbar of the Divine Oneness is placed therein and the sultan of gnosis sits upon it.
Extinction is the beginning of the path: it is traveling to God Most High. Guidance comes afterwards. What I mean by guidance is the guidance of God, as described by the Friend of God, Abraham: "Lo! I am going unto my Lord Who will guide me."
Invoking the letters of God's Name without presence of mind is invocation of the tongue; invoking with presence of mind is invocation of the heart; and invoking with an absence of self-awareness because of absorption in the Invoked is the invocation of the Self - this is the hidden invocation!
Know that the science of unveiling has no end to it, for it consists in the journey of the intellect in the stations of Majesty, Beauty, Sublimeness, Grandeur, and Holiness. . . . He to whom the mysteries of La ilaha illa'llah are revealed draws near to God, and his worship of God becomes sincere. He does not turn to anyone but to Him, nor does he have hope in or fear other than Him, nor does he see harm or benefit except as coming from Him. He abandons whosoever is not He and rids himself of inward and outward associationism (shirk).
Allah was when there was nothing else than Him, and His Throne was upon the water, and He wrote in the Reminder (al-dhikr) all things, and He created the heavens and the earth.
It is impossible that this gnosis resulting in the heart should be achieved by man for any other purpose than to obey God, love Him, and worship Him. This gnosis should be sought for the sake of God, not for any other reason whatsoever, unlike the remaining external acts of devotion, which can be performed for other worldly interests, such as hypocrisy, praise, and commendation.
The reality of the invocation is when the Invoked takes possession of the heart, and He is One. Separation and multiplicity exist before that for as long as the invoker is in the station of invoking with the tongue or with the heart.
The gnosis of God is intermediate between immoderation, which is ascribing human characteristics to God, and negligence, which is denying any attributes to God. . . The Truth lies in the balance between the two extremes.
